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ΣΝ
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[Se πὰ.
NEW TESTAMENT.
OF OUR LORD AND SAVIOUR
JESUS CHRIST,
IN THE ORIGINAL GREEK :
WITH NOTES,
BY
CHR. WORDSWORTH, D.D.
CANON OF WESTMINSTER.
PART I.—Tue FOUR GOSPELS.
RIVINGTONS, WATERLOO PLACE.
1856.
ἡμετέρους 466 ἀ 1 0
LONDON:
GILBERT AXD RIVINGTON, PRINTERS,
8T. JOHN’S SQUARE.
CONTENTS, ©
PAGE
PreracE .. a τ ὦ ὑπ Se. oe * ὦν ᾿ : : Υ
ΕυΒΕΒΙΑΝ Canons . ὡ . : Ε é . : : . . ; xxvii
On Ancient Gaerex MSS. or tHE New Testament i. tar ὁ ἃς - 6 Χχχνὶ
On Ancient VERSIONS . . : : δε. te ὁ ‘ . ὕ . XXxxviii
On Οπιτιοαι, Epitions . ᾿ : ; . : ; ‘ : ὃ εὖ Χχχὶχ
AuvTHors AND EpITIONS QUOTED . : Ξ 85 ἡ. «ὦ . . : : . xl
Intropuctory Notre To THE GosPELs ς : δ . : . : . xiii
Tue GOSPEL accorpine to St. MATTHEW Bt sat. Mg Ἶ : : 1
Tue GOSPEL accorpinc to St. MARK... By oe ‘ ‘ ie, δὼ 93
Tue GOSPEL accorpinc τὸ St. LUKE... east, τῷ « & 130
Tae GOSPEL accorvrnc τὸ ὅτ. ΘΗΝ. .~ ©. «© - . .~ . 205
a2
PREFACE,
THE present Edition of the Greek Testament is the result of a design formed many
years ago, and suggested by the following considerations :—
The history of the Criticism and Interpretation of the Sacred Text of the
Evangelical Scriptures during the present century is distinguished by certain
remarkable characteristics.
By the blessing of Divine Providence singular benefits have been bestowed
upon the present generation, for the elucidation of the inspired Volume.
-The Manuscripts of the New Testament have been collated with greater
labour and accuracy than formerly; the various readings thence derived have been
recorded with more minute exactness and precision; and if all has not yet been
achieved in this respect that may be requisite—and doubtless much still remains
to be done—yet new aids and instruments have thus been supplied to the biblical
student, which were not accessible in former times. Transcripts, some of them
in facsimile, of the most ancient Manuscripts have been published; early Versions
have been recovered and printed. The researches of Travellers, Historians, and
Chronologers, have shed new light on the sacred page. Indeed it must be confessed,
with thankfulness to the Divine Author of Scripture, that the present age enjoys,
in certain respects, greater privileges for the due understanding of Holy Writ
than were ever conferred by Almighty God on any preceding generation since
the revival of Letters.
On the other hand, some features of a different kind present themselves to
our notice.
In one remarkable respect the history of the Criticism and Interpretation
of the New Testament in our own times bears a striking resemblance to that of
the Old Testament among the Jews.
What could be more praiseworthy than the diligence of the Masoretic Critics
in collating the Manuscripts and revising the Text of the Old Testament? With
unwearied patience and scrupulous fidelity they registered every letter, and the
frequency of its occurrence, in the pages of the ancient Scriptures.
Yet, it is well known, with all their indefatigable labours for the guardianship
vi PREFACE.
of the letter of the Sacred Volume, they were not able to preserve its spirit. Side
by side with the fruits of the minute diligence of the Masora, grew up, like weeds
in a fair garden, the aberrations of the Cabbala.
We may recognize a parallel here, in the history of the New Testament, in
Christian times and in our own day.
It cannot be denied that Christendom is indebted to one Nation of Europe
more than to any other, for critical contributions to the sacred Text of the New
Testament.
Without undervaluing the labours of Biblical Critics in other countries;
without disparaging what has been done in America; without forgetting what has
been effected in our own country, particularly by the publication of the Alexan-
drine Manuscript and the Codex Beze, and by the learned labours of English
Scholars who have published Critical Editions of the Greek Testament; we must
freely confess that the palm for industry in this sacred field is specially due to
another nation. The Masorites of the New Testament are from Germany.
But having made this acknowledgment, we are constrained to add, that if
Christendom has had her Masora from Germany, she has had also her Cabbala.
The fact is too clear to admit a doubt. It is recognized and deplored by some
of the most pious minds in that country'. Contemporaneously with great benefits
contributed to the elucidation of the sacred text by collation of Manuscripts,
by discovery or re-examination of ancient Versions, by rich stores of illustration
from History, Chronology, and Topography, we have to lament, with feelings of
disappointment and with forebodings of alarm, that the cause of Biblical Criticism,
as a high and holy Science, qualifying men for the discharge of the duties of life,
and for the enjoyment of the bliss of eternity, has not made progress,—but has
' e.g. Tholuck, die Glaubwiirdigkeit der Evangelischen Geschichte, pp. 8—13. A graphic
picture of the ever-varying and fantastic forms of modern exegesis has been drawn by 8 reeent
writer, Arnoldi, in his remarks on the Commentaries upon the Gospel-narrative of the Miraculous
Feeding, Matt. xiv. 21, as follows. “Ein Eingehen auf die wunderlichen Wegdeutungen des Wun-
ders, wie sie in der protestantischen Exegese ging und gibe sind, halte ich fiir tiberfliissig. Der
Evangelist gibt das Factum, wie die ganze Haltung der Erzahlung zeigt, fiir ein Wunder aus. Leug-
net man dessen Inspiration und lisst man ihn fallen, so ist nicht abzusehen, wo das Ende der még-
lichen Hypothesen ist. Ehe die letzte widerlegt ist, haben zehn neue das Tageslicht erblickt, und
wer sie widerlegen will, hat mit einem phantastischen Heerhaufen zu thun, der nirgends Stand hilt.
Darum gehen wir in der Regel auf dergleichen nur da aus, wo irgend ein besonderes Interesse an der
Sache ist. Fiir unsere Stelle wird es geniigen, mitzutheilen, was De Wette iiber dieselbe sagt; ‘ Als
Geschichte, im Sinne des Referenten’ (er meint den Evangelisten) ‘ genommen, widerstrebt das
Wunder selbst derjenigen Ansicht von Jesu Person, welche héhere Krifte in ihm voraussetzt’
(womit uns also gestaltet wird, dieselben auch nicht vorauszusetzen, und doch evangelische Christen
zu sein !), ‘weil h. eine schépferisch vermehrende Wirkung auf todte Stoffe, ja auf Kunstproducte
(Brod) angenommen werden miisste’ (was dem Herrn natirlich zu viel zugetraut wire!), ‘und weil
man die Vermebrung der Speisestiicke, sei sie unter den Handen Jesu oder der Jiinger geschehen,
sich gar nicht zur Anschauung bringen kann’ (dieselbe daher auch nicht stattgefunden hat, q. 6. d.).”
See also Kahnts, Internal History of German Protestantism, p. 174, Edinb. 1856.
PREFACE. vii
greatly degenerated, and appears to be tending still further downwards in a
more unhappy declension.
In evidence of this fact, let any one read with attention, by way of specimen,
the critical comments, which have been recently published in that country, on one
of the most solemn, beautiful, and affecting histories,—such as, it might have been
supposed, would have disarmed all cavil in Christian readers, and have melted
doubt into adoration,—the evangelical narrative by St. John of that stupendous
miracle of Christ, the prelude of the transactions of the Great Day,—the raising of
Lazarus from the dead.
These various criticisms on that narrative are inserted in the present volume
by way of example and warning'; and they clearly demonstrate the fact, that
there is scarcely any error, however puerile or preposterous, which may not find its
advocates among persons enjoying high literary and scientific advantages for the
interpretation of the New Testament, and be gravely propounded by them with an
air of superior intelligence, as a true exposition, to be received by the world in the
place of ancient interpretations of Holy Writ.
We have also to deplore, that the field of sacred Hermeneutics has lately
too often been made an arena of fierce fightings and uncharitable disputations.
It seems to be no longer the province of Editors of the New Testament to hand
down the sacred deposit of ancient, uniform interpretation, illustrated by clearer
light, and confirmed by the solid support of a sound and sober criticism. Rather
it would appear, that their function now must be, to bite and devour one another.
In those recent expositions, to which we refer, there is no unity of teaching. One
Expositor combats another; one Edition would supersede another, by outbidding
it with novelties and paradoxes. The Text of Scripture has been made an
occasion of personal disparagements and disdainful sarcasms. It seems to have
been thrown among its interpreters as an apple of discord; Zion is changed
into Babel, and the City of Peace is distracted with the strife of tongues.
Can there be any real progress, can there be any maintenance of truth, when
they who profess to expound it are not animated by a spirit of charity, and have
no consistency of exposition ??
1 See below, pp. 250, 251.
* We much need the counsel of St. Augustine, for right exposition of Scripture, who says (De
Doctr. Christ. iii. 1), “Homo timens Deum, voluntatem ejus in Scripturis sanctis diligenter inquirit.
Et ne amet certamina pietate mansuetus ; premunitus etiam scientid linguarum, ne in verbis locu-
tionibusque ignotis hereat; preemunitus etiam cognitione quarundam rerum necessariarum, ne vim
naturamve earum que propter similitudinem adhibentur, ignoret ; adjuvante etiam Codicum veritate,
quam solers emendationis diligentia procuravit; veniat ita instructus ad ambigua Scripturarum
discutienda atque solvenda.”’
Ibid. ii. 62:—“Sed hoc modo instructus divinarum Scripturarum studiosus, chm ad eas
perscrutandas accedere ccperit, illud apostolicum cogitare non cesset, Scientia inflat, charitas
edificat (1 Cor. viii. 1). Ita enim sentiet, quamvis de Agypto dives exeat, tamen nisi Pascha
egerit, salvum se esse non posse. Pascha autem nostrum immolatus est Christus (1 Cor. v. 7),
nihilque magis immolatio Christi nos docet, quam illud quod Ipse clamat, tanquam ad eos quos
in Agypto sub Pharaone videt laborare, Venite ad me qus laboratis et onerati estis, et ego reficiam
vos. Tollite jugum meum super vos, et discite ἃ me, quia mitis sum et humilis corde, et tnvenietis
viii : PREFACE.
These evils are not confined to the range of exposition; they menace Scripture
itself. There is scarcely any portion of the New Testament whose Inspiration,
Genuineness, and Veracity, has not been impugned by some one or more of these
Biblical Critics. Some would expunge this portion of the sacred canon, some
would cancel that, till at last, if they are to be indulged in their arbitrary caprices,
Christendom would hardly be permitted to possess a fragment of the documents
of Christianity.
We may observe a gradual decline in the Science of Sacred Interpretation
ever since the middle of the last century. We find its origin in a sceptical unbelief
of what is mysterious and supernatural, and in a cold and heartless attempt to
account for the miraculous phenomena of the New Testament by natural causes.
And when Rationalism had done its work, and had revolted the minds of reason-
able men by its own irrational hypotheses, then the Evil Spirit, who is ever on the
alert to assail the foundations of Holy Writ, changed his mode of attack, and drew
off his forces in a different direction ; and having formerly endeavoured to subvert
men’s faith by rationalizing what is spiritual in Scripture, would next endeavour to
destroy them by spiritualizing what is rational, and by dissolving the facts of
sacred History in a haze and mist of Mythology.
This mode of warfare has effected its purpose. It has numbered its victims
by thousands. And now we are threatened and attacked by a form of evil still
more subtle and dangerous. It is more subtle and dangerous, because it professes
a love for the Gospel and a zeal for Christianity ; it presents itself as an Angel of
Light ; it pretends to abhor Rationalism, and to detest the mythical theories which
have sapped the foundations of Scripture. It speaks fair words of Christ; and yet
it loves to invent discrepancies, and imagine contradictions, in the narratives which
His Apostles and Evangelists have delivered of His Birth, His Temptation, His
Miracles, His Agony, His Sufferings, His Resurrection and Ascension. It accepts
the doctrines of the Gospel, and yet arraigns its documents; it professes re-
verence for Christianity, and contravenes the Inspiration and Veracity of the
records on which Christianity rests.
Thus, in fact, it has come to pass, that a great part of the rising generation
of Christendom is now reduced to a condition little better than that of the Prodigal
Son in the Gospel; it longs for the food of the soul; it yearns for sound and
wholesome expositions of Holy Scripture ; it hungers for the bread of its heavenly
Father’s House; but it is too often constrained to satisfy the cravings of its appetite
with husks.
These results inspire serious apprehensions for the future.
In politics, the abuse of liberty entails its forfeiture. Licentiousness engenders
despotism. And so, in spiritual things, the abuse of Scripture has strengthened
the cause of those who would forbid its use. Rationalism has been the best ally of
requiem animabus vestris. Jugum enim moum lene est, et sarcina mea levis est (Matt. xi. 28—80) :
quibua, nisi mitibus et humilibus corde, quos non inflat scientia, sed charitas sdificat ? ᾿᾽
PREFACE. ix
Rome. And now Christendom lies almost a captive at the feet of two of her worst
enemies, whose end is one and the same, although the means by which they would
attain it are different. They who treat Scripture as a common book; they who deny
Scripture to be true; they who pervert its sense, and supplant hist sense by a
meaning of their own, virtually destroy Scripture, and make common cause with
those who would withhold Scripture from the people. They imitate the great City,
the mystical Babylon, which kills the two Witnesses, namely, the Two Testaments,
and casts their dead bodies in the street ':
“Hine movet Euphrates, illinc Germania bellum.”
Hence we now see, that, even in an age when Bibles are most plentiful, we are in
danger of losing the Bible as the Bible; that is, as a Divine, and not a human
composition ;—as the Rule of Faith and Practice,—as the inspired Word of God,
by which we shall be judged at the Great Day.
What are the sources.of these evils, and whence may the remedy be
derived ?
If the New Testament is the work of the Holy Ghost, the causes are not
hard to find. If Scripture is to be believed, we are sure, upon its authority, that
no one can rightly interpret Scripture without the aid of the Holy Spirit, by Whom
it was written. The Holy Spirit is a Spirit of gentleness, concord, and love. He
will not dwell amid the strife of tongues. He will not reveal Himself to those who
do not approach His own Book in a reverent and loving spirit. ‘Mysteries are
revealed to the meek?.” “The secret of the Lord is among them that fear Him,
and He will show them His covenant.” ‘Them that are meek shall He guide in
judgment; and such as are gentle, them shall He learn His way‘.” But “ He re-
sisteth the proud’.” He hides His mysteries from “the wise and prudent ‘,”
that is, from those who esteem themselves such, and “lean on their own understand-
ings’.” “ Quzrenti derisori Scientia se abscondit®.” “He turneth wise men back-
ward, and maketh diviners mad’.” If men will not receive Him as little children,
then a just retribution awaits them. If they will not be children in simplicity,
they will be made children in ignorance; they will fall into childish errors, and
become babes in knowledge ; “ professing themselves wise, they will become fools '*,”
and their folly will be manifest unto all men", through their arrogance in
parading it before the world, and in vaunting of it as if it were wisdom ".
1 Rev. xi. 7, 8. "9 Beclus, iff. 19. > Pp. xxv. 18,
‘ Ps. xxv. 9. 5 James iv. 6. 1 Pet. v. 5. 5 Matt. xi. 25.
7 Prov. 111. 5. * Lord Bacon. 9. Isa. xliv. 25.
10 Rom. i. 22. "2 Tim. iii. 9.
"The words of St. Augustine concerning himself are very instructive to an Expositor of
Scripture :—“ Cim primo puer ad divinas Scripturas anté vellem afferre acumen discutiendi quim
pietatem querendi, ego ipse contra me perversis moribus claudebam januam Domini mei. Cim
pulsare deberem ut aperiretur, addebam ut clauderetur. Superbue enim audebam querere quod
nisi humilis non potest invenire.” (ug. Sermon li. 6.)
On the necessity of holiness of life to a right understanding of Seripture, see Athanas. pp. 77.
361, and Gregor. Nazian. Orat. xx. p. 883, βούλει θεολόγος γενέσθαι ; τὰς ἐντολὰς φύλασσε: πρᾶξις
ἐπίβασις θεωρίας. See also ibid. p. 495.
VOL. I. a
Χ PREFACE.
Is there such a thing as the visible Church Universal, to which Christ
has promised His presence and His Spirit? Are there such words as the follow-
ing written in the New Testament? “1,0, I am with you alway, even unto the
end of the world'.” “The Comforter shall teach you all things, and guide you
into all the truth.” “The Church of the Living God, which is the pillar and
ground of the truth*.” In a word, has Christ done, or has He not done, two
things? Has He, or has He not, given us Holy Scripture by the Inspiration of the
Holy Ghost? And has He, or has He not, delivered Scripture to the keeping of
the Church Universal, and appointed her to be its guardian and interpreter? If
He has done these things, it is not only folly and presumption, it is a sin against
Him and against the Holy Ghost, to say that any of the Books, or any portion of
the Books, which have been received, as divinely-inspired Scripture, by the consen-
tient voice of the Church Universal, is not inspired by God, but is a human
composition, blemished by human infirmities. And it is vain to expect that any
real progress can be made by the agency of those, who commence their work with
an outrage against Christ and the Holy Spirit, by denying the inspiration and in-
errancy of writings delivered by Them.
So, again, it is an illusory hope, that any advances can be made in the work
of sacred interpretation, by the instrumentality of those who reject the Expositions
of Scripture received by the consent of ancient Christendom, and who propound
new interpretations invented by themselves, at variance with the general teaching
of Scripture as received by the Catholic Church‘. Rather, with our own Re-
formers ἡ, if we hope to maintain the truth, and to guard “the faith once for all
delivered to the saints*,” and to advance the Redeemer’s Kingdom upon earth, let
us have ever before our eyes, in interpreting Scripture, the formularies of faith‘
delivered by the Church Universal, as representing the true sense of Scripture ;
and let us not readily imagine, that any text of Scripture can be properly bent by
us to bear a sense at variance with those standards of faith.
Is it indeed true that there is such a Divine Institution as an Apostolical
Ministry, appointed by Christ for the preaching of the Word and administration
of the Sacraments? Is it true, that the illuminating and sanctifying graces of the
Holy Ghost are vouchsafed to those who humbly seek for them, by appointed
means, at the hands of that ministry? If so, it is certain, that no appliances of
Literature and Science, and no labour in collating Manuscripts and examining
Versions, no skill in Languages, no familiarity with the results of researches
Historical, Chronological, Geographical, Antiquarian, nor any amount of toil about
the Jetter of Scripture, will avail us for the attainment of a knowledge of the spirit
1 Matt. xxviii. 20. * John xiv. 26; xvi. 18. 51 Tim. iii. 15.
* Arnold, in his Preface to his Edition of St. Matthew, thus deplores the loss sustained by his
own country in this respect :—“Dass man, so zu sagen, die exegetische Tradition unterbrochen hat,
sind die bedeutendsten Schitze des gediegensten theologischen Wissens unbeniitz liegen geblieben.”
1855.
* See Reformatio Legum, i. 13:—“ Summa fidei capita, ὃ sacris Scripturis clarissimis deeumpta,
et in Symbolis breviter comprehensa, in exponendo sacras literas ob oculos perpetud habeantur, ne
quid contra ea aliquando interpretemur.”’ ‘ ® Jude ὃ.
PREFACE. xi.
of Scripture, if we set at nought the means of grace which God offers us for our
illumination.
All those instruments of Literature and Science are, indeed, necessary for
the right interpretation of the original Scriptures ; and it would be fanatical to
imagine that we can dispense with any of them. But it is no less fanatical to
rely on them as sufficient. God must open our eyes, if we are to see “the
wondrous things of His law';” in His “ light we shall see light *.”
The preceding paragraphs have not been dictated by any other spirit than
what is congenial to the study of those Scriptures, which have been received from
the Spirit of love. The Church of England owes too much to the learning of
Germany to regard her with any other feelings than those of affectionate esteem ;
and on the still higher grounds of religious truth and concord, she longs for
union with her. In the sixteenth century, Germany and England fought the
great battle of the Reformation side by side. They shed their blood as allies
and martyrs in that holy cause. We have received much from her; we owe her
a debt of gratitude ; we owe her our love and our prayers. Above all, we owe her
the truth. And we should not be paying the debt of love we owe her, if, in-
stead of speaking to her the truth, we addressed her in flattering words, and
beguiled her with fair speeches, and deceived her by cozening assurances, as if
the fruits she is now gathering in the field of sacred Criticism were sound and
healthful to the soul, and not rather bitter as wormwood; beautiful, it may be,
externally to the eye of unregenerate reason, but loathsome as poison to the
healthful palate of faith; specious, it may be, in colour to a superficial glance,
but when grasped by the hand, full of dust and smoke and ashes, like apples
plucked from the sterile shore of the Dead Sea.
Let us pray and labour for her recovery. At any rate, let us not “ put bitter
for sweet, and sweet for bitter °,” and dignify with the name of progress that which
ought to be wept over as decline. Let us not be guilty of the sin of singing songs
of adulation and joining in a dance of triumph amid the ruins of the Christian
Jerusalem. Let us rather lay our hand upon our mouth, and sit down with Jere-
miah in sorrow.
By no merit of our own, but by the gracious goodness of God, we possess
Colleges and Cathedrals which have been schools of the prophets; nurseries of
sacred learning. We possess a National Church, which holds in her hands the
true Canon of Scripture as received by the Church Universal; and which does not
allow Holy Scripture to be rudely torn by discordant Teachers and irreverent
Critics, but delivers to us the Creeds of Christendom and her own formularies
of faith, as an authoritative guide to check our rash speculations, and to control
our froward wills in obtruding our own caprices as dogmas of Holy Writ‘.
' Ps, exix. 18, ? Ps. xxxvi. 9. ® Isa. v. 20.
* See above, p. x, and our Ninth and Twentieth Articles, and the Canon “de Concionatoribus,”’
A.D. 1571:—* Tnprimis videbunt Concionatores, nequid unquam doceant pro concione quod ἃ populo
Teligiosd teneri et credi velint, nisi quod consentaneum sit doctrinw Veteris et Novi Testamenti,
quodque ex illé ipsi doctrina catholici patres et veteres episcopi collegerint.”
a 2
xii PREFACE.
Let us guard these privileges; let us not degrade the biblical criticism of
England to the miserable condition of doubt and diversity, of distraction and
despair, in which that holy Science now lies prostrate in Germany. Rather let us
endeavour, by God’s grace, meekly and humbly, wisely and charitably, to elevate
the Exegesis of Germany to the standard of primitive Christianity; and so assist her
in recovering her ancient dignity, and in consecrating her learning and sanctifying
her labour, and rendering it more conducive to the maintenance of the truth, and
to the extension of Christ’s kingdom, and to her own glory and felicity in time and
eternity. Then we may have a reasonable hope, that, with her assistance, the
evils which now threaten Christendom may be averted ; the torrent of unbelief and
superstition, which seems ready to overwhelm us, may be stemmed and turned
back; and we may see new fields reclaimed, and gladdened with rich harvests.
Such considerations as these have prompted the design, which has now been
executed in part, and which is here presented to the public.
A few words are requisite concerning the Tezt of this Edition.
It has been already observed, that the present age possesses special advantages
in the collations that have been recently made of Manuscripts of the New Testa-
ment.
But it must not be forgotten, that it is one thing to possess Manuscripts and
collations of them, and another thing to use them well. Indeed it may sometimes
happen, that the very abundance of Manuscripts, and consequently of Various
Readings, may become an occasion of error ; and so, by a misuse of our advantages
in this respect, the Text of the New Testament may be depraved and corrupted,
rather than emended and improved.
There is some reason to fear that this may be now the case. Certain canons
of criticism, as they are called, have been propounded by Griesbach and others,
as directions for the use of Manuscripts of the New Testament. These canons
contain true principles ; but it may well be doubted whether great evils may not
arise, and may not already have arisen, from an overstrained application of them.
For example ; “ Proclivi lectioni prestat ardua.” ‘This is an excellent rule, if
rightly used; for no one can doubt that an easy reading was more likely to be sub-
stituted by a transcriber for a difficult one, than a difficult reading for one that is
easy. But this rule requires much caution in its application.
There are many concurrent circumstances to be considered, which may modify
and neutralize it, and render it wholly inapplicable. For instance ; it must also be
inquired, whether the difficult reading is supported by the testimony of ancient
Versions and Fathers ; or whether it stands on the authority of only one or two
Manuscripts of a particular family.
To force readings into the text merely because they are difficult, is to adul-
terate the divine text with human alloy ; it is to obtrude upon the reader of Scrip-
ture the solecisms of faltering copyists, in the place of the Word of God.
Again; it is doubtless true that special deference is due, on the ground
of superior Antiquity, to the Uncial Manuscripts of the New Testament. No one
PREFACE. ΧΗΣ
can question, in the abstract, the soundness of the principle propounded by
Bentley, revived by Bengel, and recently applied by Lachmann. But the very
application of the principle, without adequate restraints and correctives, has
proved, in the judgment of many candid and reflecting persons, how dangerous
a true principle of criticism may become, when applied beyond the proper limits of
its applicability.
The Uncial Manuscripts are of greater antiquity, as far as ink and parchment
are concerned, than the Cursive Manuscripts of the New Testament. The consent
of all the Uncial Manuscripts, or of a majority of them, is of paramount authority.
But we do not know that some of the Cursive Manuscripts may not be transcripts
of Uncial Manuscripts still more ancient than any we now possess ; and, therefore,
to adopt the readings which are found in two or three Uncial Manuscripts, to the
exclusion of the testimony of the Cursive Manuscripts, may be to corrupt the Text
while we profess to correct it.
Besides, the Uncial Manuscripts are comparatively few,—and only represent
the witness of a few places. But the Cursive Manuscripts are very numerous, and
come to us from all parts of the world; and, therefore, to confine ourselves to
the testimony of the Uncial Manuscripts, may be to prefer the witness of a few
particular Churches to that of Christendom.
Let, then, the Uncial Manuscripts have all honour due; and it can hardly
be doubted, that wherever that honour is rightly paid, it will be found to be more
or less authorized by a concurrent testimony of Cursive Manuscripts.
It is also true, that the Manuscripts of the Greek Testament may be classified
in Families. And, eventually, when they have been carefully examined, such an
arrangement, according to Recensions, may be made. But it is premature, before
such an examination has been faithfully and scrupulously completed, to prefer the
readings of those particular Manuscripts which belong, as it is supposed, to one
favoured class, and to reject others, because they are not of the same pedigree, or
because they do not seem ¢o us to bear an affinity to those of that class on which we
ourselves, in the exercise of our critical prerogative, may have been pleased to confer
certain privileges of rank and nobility. Yet, on this principle,.some of the Editions
seem to have been constructed which profess to give an improved Text of the Greek
Testament. .
Some other illustrations of a similar kind might be added. Suffice it to say,
on the whole, that though the canons of criticism which have been applied to the
revision of the Text of the New Testament are of unquestionable value, yet great
circumspection is necessary, lest, by a vicious application of them, we do more to
mar the sacred Text than has yet been done by their means to improve it.
The Text of the present edition is not a reprint of that hitherto received in
any impression of the New Testament. The Editor has endeavoured to avail
himself of the collations of manuscripts which have been supplied by others, and to
offer to the reader the result at which he has arrived after an examination of those
collations. He-has not thought it requisite or desirable to lay before the eye a
xiv PREFACE.
full apparatus of various readings. It would have swollen the volume to too great
a bulk, and have occupied the place reserved for exposition. Besides, that im-
portant work has been done, or is now in course of being done, by others. And
to their labours' he would refer those, who are desirous of ascertaining the process
by which the text of the present Edition has been formed.
At the same time, he feels it his duty to state, that (whether rightly or
wrongly, is left to the judgment of others) he has not deviated so far from the
text commonly received, as has been done in some recent editions. And he cannot
forbear adverting with satisfaction to important evidence which has come to light
since the commencement of the printing of this Volume, and which has confirmed
him in the principles he had adopted of caution in deviating from the received text.
A seventh Edition of the New Testament is now in course of publication under
the Editorship of a learned person, to whom the present age is deeply indebted
for his labours in collating manuscripts, and publishing Transcripts of early copies
of the New Testament, Constantine Tischendorf. It will be found, on examination
of the prospectus of that seventh Edition’, that he frankly confesses that he has
been led to follow too implicitly the lead of certain favourite manuscripts in his
earlier editions. And the fact is, that in his new seventh edition he abandons
his former readings, and generally returns to those of the received text, in more
than a hundred places in the Gospel of St. Matthew alone’.
With regard to the Notes which accompany the present Edition, the Editor’s
design has been to recover some of the expository teaching of ancient Christendom,
which seems almost to have disappeared from its proper place in the critical
exegesis of the New Testament. If it be asked, why he has laid so much stress on
the interpretations of Christian Antiquity, and why the names of ancient Expositors
occur 80 frequently in the following pages, he had rather answer that question in
the words of others than in his own ;
And first, with regard to the Apostolical Fathers,—for example, Clemens
Romanus, Ignatius, Polycarp,—he may refer to the words of Archbishop Wake ";
“1. They were.contemporary with the Apostles, and instructed by them.
2. They were men of an eminent character in the Church, and therefore such as
- could not be ignorant of what was taught in it. 3. They were careful to preserve
the doctrine of Christ in its purity, and to oppose such as went about to corrupt it.
4. They were men not only of a perfect piety, but of great courage and constancy,
and therefore such as cannot be suspected to have had any design to prevaricate in
this matter. 5. They were endued with a large portion of the Holy Spirit, and, as
' See below, p. xxxix. 3 See below, p. xxxix.
* They will be found as follows: in Matt. ii. 13; ili. 1; iv. 28; νυ. 11. 18. 32 bis; vi. 5. 16. 38;
vii. 14; viii. 10.13 bis, 25; ix. 1. 8, 9. 11. 17, 18; x. 7. 10. 14. 19. 28. 88; xi. 28; xii. 85. 48;
xiii. 1, 2. 15. 24. 80. 57; xiv. 18. 18. 22. 25, 26; xv. 4. 14,15; xvi. 19 bis, 22, 23; xvii. 14; xviii. 29.
85; xix. 3 bis; xx. 15. 17. 26. 31. 38 bis, 84 bis; xxi. 2. 4. 7 bis, 11. 28; xxii. 18. 80 bis, 48, 44;
xxiii. 4. 18; xxiv. 1. 7. 80. 49;. xxv. 1, 2 bis, 4. 6. 17. 20. 22; xxvi. 23. 86 bis, 44, 45. 59. 69;
xxvii. 2. 11. 16, 17. 28. 84, 85. 47; xxviii. 8. 15. 18, 19.
* Abp. Wake's Translation of the Writings of the Apostolical Fathers, p. 110.
PREFACE. xv
such, could hardly err in what they delivered as the Gospel of Christ. 6. Their
writings were approved by the Church in those days, which could not be mistaken
in its approbation of them.”
Dr. Waterland writes as follows on this subject! ;—
“1, The ancients who lived nearest to the Apostolical times are of some use to
us, considered merely as contemporary writers, for their diction and phraseology. . .
2. A further use of the ancient Fathers is seen in the letting us into the knowledge
of antiquated rites and customs, upon the knowledge of which the true interpreta-
tion of some Scripture phrases and idioms may depend. 3. They are further useful
as giving us an insight into the history of the age in which the sacred books (of the
New Testament, I mean) were written. 4. The ancientest Fathers may be exceed-
ingly useful for fixing the sense of Scripture in controverted texts. Those that lived
in or near the Apostolical times might retain in memory what the Apostles them-
selves or their immediate successors said upon such and such points.—Their near-
ness to the time, their known fidelity, and their admirable endowments, ordinary
and extraordinary, add great weight to their testimony or doctrine, and make it a
probable rule of interpretation in the prime things. 5. It deserves our notice, that
the Fathers of the third and fourth centuries had the advantage of many written
accounts of the doctrine of the former ages, which have since been lost ; and there-
fore, their testimonies also are of considerable weight, and are a mark of direction
to us, not to be slighted in the main things..... 6. There is one consideration
more, tending still to strengthen the former, and which must by no means be
omitted ; namely, that the charismata, the extraordinary gifts, were then frequent,
visibly rested in and upon the Church, and there only.” He adds’: “ A very par-
ticular regard is due to the Public Acts of the Ancient Church appearing in Creeds
made use of in baptism, and in the censures passed upon heretics. It is not at all
likely that any whole Church of those times should vary from Apostolical doctrine
in things of moment; but it is, morally speaking, absurd to imagine, that all the
Churches should combine in the same error, and conspire together to corrupt the
doctrine of Christ.” And Bp. Bull says*: “ Religio mihi est eritque contra tor-
rentem omnium Patrum S. Scripturas interpretari, nisi quandd me argumenta
cogunt evidentissima—quod nunquam eventurum credo.”
To this it may be added, that, while it is freely allowed that Modern
Expositors enjoy some advantages which were not possessed by the Ancient, and
that the works of the Ancient Writers cannot be read profitably without sobriety
of judgment, yet it is also certain that the Ancient Interpreters are never charge-
able with some errors which impair the value, and mar the use, of some Modern
Expositions. They are never flippant and familiar. They are not self-conceited and
vain-glorious. They are never scornful and profane. They handle Scripture with
reverence. Their tone is high and holy; produced by careful study of Scripture,
with humble prayer for light to the Divine Author of Scripture. They reflect
some of that light, and spiritualize the thoughts of the reader, and raise them
1 On the Use and Value of Ecclesiastical Antiquity, Works, v. pp. 258 ---888 ; p. 260.
> P, 265. ® Def. Fid. Nic. i. 1. 9.
xvi PREFACE.
to a serener atmosphere, and do not depress them into the lower and more obscure
regions of clouds, which hang over the minds of those who approach Scripture
with presumption and irreverence, and which disable them from seeing its light,
and, much more, from unfolding it to others.
In reciting the interpretations of ancient writers, he begs it to be understood
that he does not profess to give in every case their very words, or a literal version
of them. He has frequently abridged and condensed them,—but in no case, he
trusts, has he misrepresented their sense. Where their names occur without any
mention of the particular treatise from which their words are quoted, it may
generally be inferred that they are from a commentary on the passage in ques-
tion. In other cases the treatise has been specified from which the citation is
taken.
There is another source from which the present Commentary is partly
derived—the Theological Literature of the Church of England. In some respects
the Divines of England have enjoyed advantages for the doctrinal exposition of
truth, which were not possessed even by the Fathers themselves. As St. Augustine
often observes, the cause of Truth is cleared by means of Error. Orthodoxy gains
by the oppositions of Heresy ; and the heresies which have arisen in Christendom
since the times of the Fathers have stimulated and constrained the faithful student
of Scripture to examine more closely the truths which the Scriptures teach. Thus
from time to time disseminations of false doctrine have afforded occasions and
means for the clearer elucidation and stronger confirmation of the Truth. They
have shown the inexhaustible riches of Scripture, in the never-failing supply of
antidotes against ever-varying forms of error.
It was observed long since by Lord Bacon', that one of the best Commentaries
' “That form of writing in divinity, which in my judgment is of all others most rich and precious,
is positive divinity, collected upon particular texts of Scripture in brief observations, not dilated into
common-places, not chasing after controversies, not reduced into method of art; a thing abounding in
sermons, which will vanish, but defective in books, which will remain, and a thing wherein this age
excelleth. For I am persuaded, and I may speak it with an absit invidia verbo, and no ways in
derogation of antiquity, but as in a good emulation between the Vine and the Olive, that if the choice
and best of those observations upon texts of Scripture, which have been made dispersedly in sermons
within this your Majesty’s island of Britain by the space of these forty years and more, leaving out
the largeness of exhortations and applications thereupon, had been set down in a continuance, it had
been the best work in divinity which had been written since the Apostles’ time.” (Bacon, Adv. of
Learning, p. 268.)
The following admirable remarks from the same source may find a proper place here. Lord
Bacon thus speaks (Adv. of Learning, p. 267, ed. 1828) :— The two latter points, known to God
and unknown to man, touching the secrets of the heart and the successions of time, do make a
just and sound difference between the manner of the exposition of the Scriptures and all other books.
For it is an excellent observation which hath been made upon the answers of our Saviour Christ to
many of the questions which were propounded to Him, how that they are impertinent to the state of
the question demanded; the reason whereof is, because, not being like man, which knows man’s
thoughts by his words, but knowing man’s thoughts immediately, He never answered their words, but
their thoughts. Much in the like manner it is with the Scriptures, which, being written to the
thoughts of men and to the succession of all ages, with a foresight of all heresies, contradictions,.
differing estates of the Church, yea, and particularly of the elect, are not to be interpreted only
PREFACE. xvii
on Scripture might be extracted from the writings of English Divines. Especially
is this true of those who were imbued with a spirit of reverence for the works
of Christian antiquity, and who applied the teaching of the Fathers to the exposi-
tion of Holy Writ, and to the refutation of the errors of their own times. Who
can excel Hooker: and Bishop Andrewes in expounding the words of St. John?
Who more able than Bishop Sanderson to apply to cases of conscience the rea-
sonings of St. Paul ?
An explanation perhaps may be necessary of the reasons for which some of the
materials in the following Commentary have been adopted.
The best instrument of Education is Holy Scripture in its original language.
It alone of all books in the world addresses itself to the whole man. It exercises
his memory, strengthens his reason, controls his passions, informs his judgment,
regulates his conscience, sanctifies his will, enlivens his fancy, warms his imagina-
tion, cherishes his affections, stimulates his practice, quickens his hope, and ani-
mates his faith.
But those purposes are impaired and frustrated, if an Expositor of Scripture
confines himself to verbal criticism, and material facts of history, chronology, and
antiquities. These are necessary, and have not been neglected in the following
pages. But something more is requisite. And in an Edition designed for the use
of Students in Grammar-schools and Colleges, and Candidates for Holy Orders, the
Expositor would seem to be robbing them of the most precious part of their Chris-
tian inheritance, and despoiling them of that discipline which is most: conducive to
exercise and spiritualize the highest faculties of their moral and intellectual being,
if he limited himself to critical and archeological disquisitions, and did not supply
them with some food derived from Scripture and ancient Authors, for the hallowing
of their affections, and for elevating their imaginations, and for nourishing their
piety and animating their devotion; and for enabling them to see and recognize
with joy, that Holy Scripture supplies the best discipline for the mind, as well as
satisfies all the aspirations of the soul.
In the illustration of the phraseology of the New Testament, special use has
been made of the Version of the Septuagint, which has been happily called by
Professor Blunt “the viaduct between the two Testaments'.” Here the Editor is
according to the latitude of the proper sense of the place, and respectively towards that present
occasion whereupon the words were uttered, or in precise congruity or contexture with the words
before or after, or in contemplation of the principal scope of the place; but have in themselves, not
only totally or collectively, but distributively in clauses and words, infinite springs and streams of
doctrine to water the Church in every part; and therefore, as the literal sense is, as it were, the main
stream or river, so the moral sense chiefly, and sometimes the allegorical or typical, are they whereof
the Church hath most use; not that I wish men to be bold in allegories, or indulgent or light in
allusions ; but that I do much condemn that interpretation of the Scripture which ἐδ only after the
manner as men use to interpret a profane book.” -
1 Cp. Valckenaer in Luc. i. 61. “Grecum N. T. contextum rité intellecturo nihil est utilius
quam diligenter versasse Alexandrinam antiqui Foederis interpretationem (i.e. the LXX), ὁ gud und
plus peti poterit auzilii, quam ex veteribus Scriptoribus Grecis simul suntis. Centena reperientur in
N. T. nusquam obvia in scriptis Grecorum veterum, sed frequentata in Alexandrina Versione.”
VOL. I. b
xviii PREFACE.
indebted to Mr. Grinfield’s valuable works, and to the excellent Lexicon of
Mintert.
The Ammonian Sections have been marked in the Text of the Gospels in
this edition, and the Eusebian Canons relating to them have been prefixed; the
use of which, as forming an Evangelical Harmony, and indicating at a glance the
correspondence of the Evangelists where they concur, and their independence where
each stands alone, cannot be too strongly commended to the student.
These prefatory remarks may be closed with some observations, suggested by
the circumstances of the times, on the substance and language of the New Testa-
ment.
Much has been recently said on the Inspiration of Holy Scripture.
It may be submitted for consideration, whether it would not be wiser to
abstain from disquisitions upon modes and degrees of Inspiration, as a subject
beyond the reach of our finite faculties.
If it be said, that this would be too diffident a course, let it be observed that it
is no other than that which was pursued by our Blessed Lord Himself in His
dealings with the Old Testament. He received, and delivered to the Christian
Church, all the Books, and every portion of the Books, of the Old Testament, as
the Word of God.
But though He has solemnly declared that every part of the Old Testament is
inspired, He never vouchsafed to say a word concerning degrees of Inspiration.
Indeed, it seems to be a contradiction of terms, to speak of degrees in what is
Divine.
In the act of inspiration the Holy Spirit did not impair the human faculties,
much less did He destroy the personal identity, of those whom He inspired.
Inspiration was a mental and spiritual Transfiguration. On the Mount of Trans-
figuration, the disciples saw “two men talking with Jesus, which were Moses and
Elias'.” Moses was not changed into Elias, nor Elias into Moses; nor were they
transmuted into some third person different from either. But they “appeared in
glory.” They were transfigured. So in Inspiration. Peter is not changed into
Paul, nor Matthew into John. They retain their personal identity, distinguishable
by men. They appear in glory. They are transfigured.
This work of Transfiguration is a Mystery. It is like other mysteries, where
that which is human touches, and is blended with, the divine. We feel a similar
process going on in our own being. We all know that, we are free agents, and
we are all conscious that we need and receive divine Grace. But where our Free-
will ends, and where divine Grace begins, who can say? The fact we know, the
modes and degrees we cannot analyse; we confess our ignorance, we adore the
mystery ; we do not discuss it, but we act hourly upon the consciousness of the
fact, as a law of our moral being.
May we not even say, that the Mystery of Inspiration bears some likeness
3 Matt. xvii. 8. Luke ix. 80, 31.
PREFACE. ae
to the highest of all mysteries, in which the human is joined with the divine, the
Mystery of the Incarnation itself? There, in that mystery, is the union of God
and man in One Person, without any confusion of substance. But who will venture
to attempt to draw the line, where God’s work begins and man’s ends, in the Person
of Christ? Who will venture to speak of modes and degrees of inspiration there ?
The mystery dazzles the eye, it baffles all our faculties of analysis. And yet, like
the mid-day sun, at which we cannot gaze, while it blinds us with its glory, it alone
enables us to see; all would be dark without it. It is the central orb of Chris-
tianity.
So it is, in a certain sense, with Inspiration. We cannot define its degrees.
It would seem to be our wisdom to decline the attempt, to confess our ignorance,
and to act on what we know. We know that “holy men of God spake as they were
moved by the Holy Ghost';” and that therefore the Scriptures, which the Holy
Ghost has given by them, are “the things’ that are able to make us wise unto
salvation, through faith which is in Christ Jesus.”
This may be proved by arguments external and internal. And since it may
be proved, it can never be granted that there are any, even the least, errors or
inaccuracies, in the New Testament. If one man imagines that there are two or
three inaccuracies, another person, equally learned, may allege that there are four
or five; and so on, indefinitely, till at last the claim of the Scriptures to be
regarded as the Word of God, and the Rule of Faith, is destroyed.
It is indeed true, that the Apostles and Evangelists, whose instrumentality
was used by the Holy Spirit, in dictating Scripture to the World, were not infal-
lible in practice ; they were men, and liable to err. The Scriptures themselves
record their errors. The unerring Word records errors of those who were employed
by God to write it. St. Paul says, in the Epistle to the Galatians, that St. Peter
“was to be blamed,” and “walked not uprightly*.” The Epistle to the Galatians
is a part of Holy Scripture, and we are sure that the Apostle Peter erred, because
the Holy Ghost, writing by St. Paul in Holy Scripture, affirms that he erred ;
and relates what his error was‘.
In fact, the fallibility of those by whose agency Scripture was written, and
> 2 Pet. i. 21. 2 τὰ δυνάμενα, «rr. 2 Tim. iii. 15. * Gal. ii. 11. 14.
* Cp. Augustin. Epist. ad Hieron. x1.:—“Itaque et ipse Petrus veré correctus est; et Paulus
vera narravit : ne sancta scriptura, que ad fidem posteris edita est, admiss& auctoritate mendacii, tote
dubia nutet, ac fluctuet. Non enim potest aut oportet litteris explicari, quanta et quam explicabilia
mala consequantur, si hoc concesserimus.””
Ep. Ixxxii. :—“ At enim,” says the objector, “ satius est credere, Apostolam Paulum aliquid veré
non scripsisse, quim Apostolum Petrum non recté aliquid egisse ;
“Hoe si ita est, dicamus, (quod absit,) satius esse credere, mentiri Evangelium, quam negatum
esse & Petro Christum, et mentiri Regnorum librum, quam tantum prophetam, 4 domino Deo
excellenter electum, in concupiscend’ atque abducend& uxore alieni commisisse adulterium, et in
marito ejus necando tam horrendum homicidium.
“Imé verd, Sanctam Scripturam, in summo et celesti auctoritatis culmine collocatam, de veritate
ejus certus ac securus legam; et in δὰ homines vel approbatos, vel emendatos, vel damnatos veraciter
discam, potiis quam, facta humana ne dum in quibusdam laudabilis excellentis personis aliquando
credere timeo reprehendenda, ipsa divina eloquia mihi sint ubique suspecta.”
ΒΩ
xx PREFACE.
the inerrancy of Scripture written by their agency, constitute together the
essence of Inspiration. We do not say that God is inspired. No; God is infal-
lible, and inspires. But we say, that the writers of Scripture are inspired, because
they, being fallible men, were preserved from all error, and led into all truth
necessary for us to know for our everlasting salvation, by the Inspiration of the
Infallible God.
If, therefore, to our fallible senses, there seems to be any error in Holy Scrip-
ture, we are sure that the cause of this seeming error is not in Him Who wrote
what is written, but in us, who read what He wrote.
We may adopt here the language of one, who has treated this question with
his wonted clearness, and whose words deserve to be well weighed at the present
time, St. Augustine; |
“T confess that I have learnt to pay this deference to the Books of Scripture,
and to them alone, that I most firmly believe that none of their writers has ever fallen
into any error in writing. And if I meet with any thing in them, which seems to
me to be contrary. to truth, I doubt not that either the Manuscript is in fault, or
that the Translator has missed the sense, or that I myself have not rightly appre-
hended it. The books of other writers I read in such a spirit, as not to deem a
thing true because they think it so, however holy and learned they may be, but
because they are able to persuade me of its truth by the authority of Scripture, or
by probable inference from it. Nor do I imagine that you differ from me here, or
desire your own books to be so read, as if they were writings of Prophets and Apos-
tles, to doubt concerning which, whether they are altogether free from error, is
impiety '.”
And, again, he says, “we must take care to approach the reading of Scrip-
ture with such a spirit of reverence, as rather to pass by what we cannot under-
stand, than to prefer our own sense to the Truth’.”
And, again, “I owe this free servitude solely to the Canonical Scriptures,
so that I follow them alone, with the persuasion that their writers have not fallen
into any error °.”
These words were addressed to St. Jerome, who speaks in the same spirit, —“ I
4 Aug. Epist. ad Hieron. lxxxii.:—‘ Ego enim fateor charitati tus, solis eis scripturarum libris,
qui jam canonici appellantur, didici hune timorem honoremque deferre, ut nullum ecorum auctorem
scribendo aliquid errasse firmissimé credam. At si aliquid in eis offendero, quod videatur contrarium
veritati, nihil aliud quam vel mendosum esse codicem, vel interpretem non assecutum esse quod
dictum est, vel me minimé intellexisse, non ambigam. Alios autem ita lego, ut quantalibet sanctitate
-doctrinaque prepolleant, non ideo verum putem, quia ipsi ita senserunt, sed quia mihi vel per illos
auctores canonicos, vel probabili ratione, quod ἃ vero non abborreat, persuadere potuerunt. Nec te,
mi frater, sentiré aliquid aliter existimo; prorsus, inquam, non te arbitror sic legi tuos libros velle,
tamquam Prophetarum et Apostolorum; de quorum scriptis, guod omni errore careant, dubitare
nefarium est.”
3 Ep. xxviii.:—“ Agendum est igitur, ut ad cognitionem divinarum scripturarum talis homo
accedat, qui de sanctis libris tam sancté veraciter estimet, ut potids id quod non intelligit, transeat,
quam cor suum preferat veritati.”
3. Ep. Ixxxii.:—“Tantummodo scripturis canonicis hanc ingenuam debeo servitutem; qué eas
solas ita eequar, ut conscriptores earum nihil in eis omnino errasse non dubitem.”
PREFACE. xxi
know that I regard the Apostles in a different light from other writers ; the former
always say what is true ; the latter, as men, sometimes err '.”
Let us pass from the substance of Scripture to its language.
Much has been written in modern times on what is commonly called, though
perhaps not very correctly, Verbal Inspiration.
Words are symbols of things. The words of Scripture are the instruments
used for the conveyance of a knowledge of the things of God to the mind of man.
And in order that the things of God may be rightly conveyed to the human mind,
it is necessary that the verbal symbols should correctly represent, as far as human
language can represent, what is in the Divine Mind. And if we say that the writers
of the New Testament were not under the control and direction of the Holy Spirit
in their use of words, we do in fact deny their inspiration. How far this control
and direction extended, it would be presumptuous to attempt to define. St. Paul
wrote the Epistle to the Romans, and Tertius wrote the Epistle to the Romans’;
they wrote the same thing, but not in the same way. Tertius was not inspired,—
St. Paul was. Tertius wrote as a mechanical instrument in the hand of a man;
St. Paul-wrote as a free agent in the hand of the Holy Ghost. And St. Paul
affirms that the words which he writes in his Epistles, are “not words which man’s
wisdom teacheth, but which the Holy Ghost teacheth*.” St. Paul therefore, we are
sure, was under the guidance of the Holy Spirit in his words as well as thoughts,
in the letter as well as in the substance of what he wrote for the teaching of the
Church of Christ, and in that which was received as canonical Scripture by her,
to whom Christ promised His own presence and that of the Holy Ghost.
It is alleged, indeed, by some, that a theory of Verbal Inspiration (if we must
use the term), is inconsistent with the facts of the case, as presented to us in the
Gospels ;
How, it has been asked, can we account for the fact, that we have different
recitals from different Evangelists of the same Discourses of our blessed Lord,
if the Evangelists were under the control of the Holy Spirit in their use of words ?
How is it that we have different accounts of the words used by Him in the Institu-
tion of the Lord’s Supper? How is it that we have various reports of the inscrip-
tion written by Pilate on the cross ?
In strictness of speech, we must say that not one of the Evangelists gives us
the exact words of Christ. He conversed in Syro-Chaldaic, and they wrote in Greek.
But the fact, that they sometimes give different—but never contrary—reports
of the same sayings of our blessed Lord, is not at variance with their inspiration as
to words. Rather we may say, it is characteristic of it, and confirmatory of our
belief in it.
’ ' §¢. Hieron. ad Theophil. Ep. vol. iv. p. 337 :—‘ Scio me aliter habere Apostolos, aliter reliquos
Tractatores ; illos semper vera dicere, istos in quibusdam, ut homines, errare.”
See also St. Jerome’s master, Gregor. Nazian. p. 60, and Hooker, quoted below, p. 109.
? Rom. xvi. 22. : 3.1 Cor. ii. 18.
Xxil PREFACE.
The mind of Christ is divine. The Holy Spirit, and the Holy Spirit alone,
knew what was in the mind of Christ'. And Holy Scripture was not written to tell
us merely that which Christ taught by means of words, which are human coinage,
but what was in the inner treasury of Wisdom of Him Who is Divine’. If the Holy
Spirit had given us but one verbal account of Christ’s sayings, He would have given
a far less clear view of Christ’s mind than we now possess. This arises, not from
any imperfection in the working of the Spirit, but from owr imperfection, and from
that of the instrument to be used by the Spirit for the conveyance of a knowledge
of Christ’s mind to us,—namely, human language. He has given to us a fuller
knowledge of that mind, by presenting its sense to us in different points of view;
just as a Painter gives us a clearer idea of a human countenance or ἃ landscape, by
representing it to us from different sides. He has given us, so to speak, a pan-
oramic view. For example; if we had but one account of the Institution of the
Lord’s Supper, we should have a far less complete notion of what was in the Divine
Mind of Him Who instituted it, than we have now by reason of the varieties of
expression, by which the Holy Spirit represents in the several Gospels the Divine
thoughts which were in the Mind of Christ at its institution.
The same may be said of the various reports we read of Christ’s Discourses.
Their varieties are like so many contributions from the Hand of the Divine Author
of Scripture, making human language less inadequate than it otherwise would be,
to give us a revelation of what was in the mind of Him Who uttered them.
But it may be said, Pilate’s words are not like the words of Christ. How is
it that we have different accounts of what Pilate wrote on the cross ?
To this question we may reply by a sentence which is never to be forgotten
by the reader of the Gospels : “ Qui plura dicit, pauciora complectitur ; qui pauciora
dicit, plura non negat.” The several accounts are quite consistent with each
other, and doubtless the Holy Spirit had good reasons for their varieties *. If the
Evangelists had been mere servile copyists, they would have done what any legal
clerk or notary might do, and have given us one and the same transcript of the
words written by Pilate. They have not done this; and they thus suggest to the
candid and humble inquirer, that there may be good reasons for their varieties, in
this and other cases; and though he may not be able to discern those reasons, he
will not therefore deny that they may exist. Some reasons, however, he may see ;
and if they serve only to prove to him the limited powers of his own mind, they
will not be without their uses, as exercises of his humility, his faith, and hope for
a better and happier time, when his faculties will be enlarged, and his vision clari-
fied, and he will know even as he is known *.
But, it may perhaps be asked; Suppose that the diversities in question are
consistent with Inspiration, how are we to account for the resemblances in the
Gospels, if they were written by divinely-inspired persons? These parallelisms, it
is to be observed, are in Greek; and they are in records of our Lord’s discourses
1 1 Cor. ii. 11. 16. 3. Col. ii. 8.
3. See note below, p. 279. * 1 Cor. xiii. 12,
ake
PREFACE. XXxiii
not spoken in Greek, but in Syro-Chaldaic. They are parallelisms of translation.
Therefore, it is alleged, they show that the writers must have copied one another's
words, or have transcribed from some common document. And neither of these
suppositions, it is added, is reconcileable with a belief in Inspiration.
In answer to this objection, it may be said, that the process in question is not
properly described as one of copying. It is one of Repetition.
Now, if we carefully study the operations of the Holy Spirit of God, in His
dealings with men, we shall find that one of His principles of action is Repetition.
God doubled the dream to Pharaoh, as Joseph declared to him, for greater
certainty '. He often repeated by one Prophet what He had said by another. He
revealed the future to Daniel by successive visions, representing the same events’.
In St. Peter’s vision the sheet was let down thrice*. In the last Gospel the word
“ Amen,”—the word of assurance,—never stands singly; it is used about twenty-
five times, and always twice at a time.
The repetition of the same words by the same Spirit, in the different Gospels,
is altogether in harmony with what we know of the working of the Holy Ghost‘.
Indeed we may say on the whole, that the Diversities in the Gospels, and also
their Repetitions, may be accounted for on the supposition of their Inspiration, and
that they never have been explained by any other theory.
Our Blessed Lord promised to give the Holy Spirit to them who were sent to
preach the Gospel. He forbad them to premeditate when they were brought
before kings’; and He assured them that He would give them ‘a mouth’ as well
as wisdom of heart, which none would be able to resist, “ For it is not ye that speak,
but the Spirit of your Father which speaketh in you‘.” Or, as another Evangelist
expresses it, “It is not ye that speak, but the Holy Ghost’.”
If they were to be thus furnished with words by the Holy Spirit for preaching
the Gospel orally to a few persons in particular places and times, shall we imagine
that they were not equally qualified by the same Spirit for preaching the same
Gospel in writing to all ages and countries of the world ?
It has also been alleged, that the existence of Various Readings in the New
Testament is a proof that the writers could not have been under the control of the
Holy Ghost in their use of words. Why, it is asked, if they were under His
guidance, have we not received a stereotyped edition of the New Testament ?
To this question we may reply by another. It is allowed that the substance
of Scripture is from God. Why then have we not a stereotyped Creed? Why has
God allowed Heresies to arise, perverting the sense of Scripture? Why has He
permitted so many various readings, so to speak, of that one sense which is
confessedly from Him? All these things are trials of our vigilance and faith.
They are parts of our moral probation in this world. And if the various readings
of the sense of Scripture are quite consistent with a belief—as assuredly they are
1 Gen. xii. 32. 3 Dan. ii. 831—45; vii. 8—7. * Acts x. 16.
* See further on this subject, below, p. xlvii. ® Luke xxi. 12. 14, 15.
* Matt. x. 20. ™ Mark xiii. 11.
XXIV PREFACE.
—in the Inspiration of that sense; so the various readings of the letter of
Scripture, which may be confined within much narrower limits than those of the
sense, and are of comparatively little importance’, are quite compatible with a
belief that the writers of Scripture were under the direction of the Holy Spirit
in the letter, as well as the sense.
It has not pleased Almighty God to preserve to us the original autographs of
the Gospels. Various Readings of the Sacred Text existed even in the second
century. No Manuscript of the first, second, or third century is now known to
exist, and only four or five Manuscripts that are still extant can be assigned toa
date prior to the seventh century. After all the labours of Collators and Critics,
we shall never be sure that we have the precise words of the Apostles and
Evangelists in every minute particular.
If then we are disposed to be over-captious, if we desire to busy ourselves with
scrupulous curiosity about mint, anise, and cummin, we may say that we have not
the authentic language of Scripture; and that we cannot cherish the persuasion
that we have in the New Testament the words of a message dictated by the Holy
Ghost.
But, when we come to examine the evidence of the case, we find, that, after
the elimination of manifest errors of copyists, and after the application of the rules
of sound criticism to the revision of the Text, the verbal discrepancies of our
Manuscripts of the New Testament are so slight and trivial, as scarcely to be of
any account,
Besides, these discrepancies, being such as they are found to be, are of
inestimable value. They show that there has been no collusion among our wit-
nesses, and that our Manuscript copies of the Gospels, about five hundred in
number, and brought to us from all parts of the world, have not been mutilated or
interpolated, with any sinister design, that they have not been tampered with by
any religious sect, for the sake of propagating any private opinion as the Word of
God. These discrepancies are, in fact, evidences of the purity and integrity of the
Sacred Text. They show that the Scriptures which we now hold in our hands, in
the nineteenth century, are identical with those which were received by the Church
in the first century as written by the Holy Ghost.
Indeed, the Various Readings of the Text of Holy Scripture are a striking
proof of God’s providential care watching over the Text of Holy Scripture. For
whence do they arise? From the vast number of ancient Manuscripts of the
’ See the observations of a very eminent scholar, L. C. Valckenaer, on this subject in his note
on Luke i. 54:—“ De millenis Lectionibus codicum MSS. observetur hic occasione, maximam earum
partem nihil aliud esse, nisi diversam pronunciationem Librariorum, a: and ε, οἱ and 1, preter cetera,
promiscué pronunciantium. Magna pars Lectionum perexigui est momenti, et ejusdem generis, cujus
hee est; perpaucw dantur, inter millenas, que sententiam valdé immutent; nulla omnino, que ullo
pacto noceat auctoritati divine horum scriptorum, aut Religionem ulla parte labefactet.”
Ibid. ix. 44:—“In universum observetur, inter millenas illas varias lectiones 8 Codd. scriptis
N. T. collectas, quw adeo videntur nonnullis terriculo, admodum paucas dari, que alicujus sint
momenti; multd adhuc pauciores, que sensum immutent. Plereque omnes sunt scribarum aberra-
tiones, leves admodum ; ort autem sepius é differentia quédam pronunciandi, et pené indigne que
ἃ nobis tanto studio annotentur.”
PREFACE. XXV
Scriptures, a number far exceeding in amount that of any other ancient Book
in the world. If there were only a few MSS. of the Scriptures, there would
be few Various Readings; and “if there was only one Manuscript, there would be
no Various Readings at all'.” And then how precarious and uncertain would
be the foundations of our faith!
? The remarks of Dr. Bentley on this subject cannot be too generally read at the present time, when
from the recent collations of MSS, some may be staggered by the vast multitude of Various Readings
in the sacred text :—
“If there had been but one Manuscript of the Greek Testament at the restoration of learning
about two centuries ago, then we had had no Various Readings at all. And would the Text be in a
better condition then, than now we have 30,000? So far from that, that in the best single Copy
extant we should have had hundreds of faults, and some omissions irreparable. Besides that the
suspicions of fraud and foul play would have been increased immensely. It is good therefore, you'll
allow, to have more anchors than one; and another MS. to join with the first would give more
authority, as well as security. Now chuse that second where you will, there shall still be a thou-
sand variations from the first, and yet half or more of the faults shall still remain in them both.
“ A third therefore, and so a fourth, and still on, are desirable; that by a joint and mutual help,
all the faults may be mended: some Copy preserving the true reading in one place, and some in
another. And yet the more Copies you call to assistance, the more do the Various Readings multiply
upon you: every Copy having its peculiar slips, tho’ in a principal passage or two it.do singular service.
“ And this is fact, not only in the New Testament, but in all antient books whatever.
“It is a good Providence and a great blessing, that so many Manuscripts of the New Testament
are still amongst us, some procured from Mgypt, others from Asia, others found in the Western
Churches. For the very distances of places as well as numbers of the books demonstrate, that there
could be no collusion, no altering nor interpolating one Copy by another, nor all by any of them.
“In profane authors (as they are call’d) whereof one Manuscript only had the luck to be
preserv’d, as Velleius Paterculus among the Latins and Hesychius among the Greeks, the faults of
the scribes are found so numerous, and the defects so beyond all redress, that notwithstanding the
pains of the learned’st and acutest critics for two whole centuries, those books still are and are like
to continue a mere heap of errors.
“On the contrary, where the Copies of any author are numerous, tho’ the Various Readings
always increase in proportion, there the text, by an accurate collation of them made by skilful and
judicious hands, is ever the more correct, and comes nearer to the true words of the author. In the
Manuscripts of the New Testament the variations have been noted with a religious, not to say super-
stitious exactness. Every difference, in spelling, in the smallest particle or article of speech, in the
very order or collocation of words without real change, has been studiously registered.
“ Nor has the text only been ransacked, but all the Antient Versions, the Latin Vulgate, Italic,
Syriac, Ethiopic, Arabic, Coptic, Armenian, Gothic, and Saxon; nor these only, but all the dispersed
citations of the Greek and Latin Fathers in a course of 500 years. What wonder then, if, with all
this scrupulous search in every hole and corner, the varieties rise to 30,000? when in all antient
books of the same bulk, whereof the MSS. are numerous, the variations are as many or more; and yet
no Versions to swell the reckoning ἢ
“ And yet in these and all other books, the text is not made more precarious on that account, but
more certain and authentic.
“The present text was first settled almost 200 years ago, out of several MSS. by Robert Stephens,
a printer and bookseller at Paris, whose beautiful and (generally speaking) accurate edition has been
ever since counted the standard, and followed by all the rest. Now this specific text in your doctor’s
notion seems taken for the sacred original in every word and syllable; and if the conceit is but spread
and propagated, within a few years that printer's infallibility will be as zealously maintained as an
Evangelist’s or Apostle’s.
“Dr. Mill, were he alive, would confess that this text ἄχ ἃ by a printer is sometimes by the
various readings rendered uncertain, nay is proved certainly wrong. But then he would subjoin, That
the real text of the sacred writer does not now (since the originals have been so long lost) lie in any
single MS. or Edition, but is dispers’d in them all. ’Zis competently exact, even in the worst MS.
now extant ; nor is one article of faith, or moral precept either perverted or lost in them; chuse 88
VOL. I. Cc
XXvVi PREFACE.
As was observed above, it has not pleased Almighty God to preserve to
us the Original Autographs of the Apostles and Evangelists. But He has pre-
served to us many hundreds of ancient Manuscripts of the New Testament written
in all parts of the world. And may we not say, that He has thus given us a
stronger assurance of the integrity of the Text of the New Testament, than even
if we had the Autographs themselves ?
For it might be alleged, that the Autographs were not genuine, or that they
had been tampered with; and it would not have been an easy task to refute such
an allegation. But what are these countless ancient Manuscripts coming to us
from every quarter of Christendom? Guardians of the Text of Scripture, Wit-
nesses to us of its purity in all essentials, in which they all agree. And, in the
comparatively insignificant minutiz in which they differ, they afford the means,
by their number and variety, of adjusting these differences, and of settling the
True Text of Scripture. And as it is the province of the Church of Christ to
protect and declare the true sense of Scripture, so it is the office of a sound
and sober Criticism to defend and promulge the true letter of Scripture; and
by its means we may rest assured that in reading Scripture we are receiving
divinely-inspired doctrine, and are not reading words which man’s wisdom teacheth,
but words which the Holy Ghost teacheth'.
Thus it appears even from the Various Readings themselves, that the letter
of Scripture, no less than the substance, has been guarded and authenticated by
the power and goodness of God.
One word, in fine, concerning that letter.
Some appear to disparage the style of Scripture as barbarous. Some apo-
logize for it as the work of illiterate and unlearned men. Surely these notions are
false and dangerous. The diction of Scripture, it is true, is not the language
of any other composition in the world. The Greek of the New Testament is not
the Greek of Xenophon, Plato, or Demosthenes. It is a language of its own.
And we need not scruple to affirm that, in precision of expression, in pure and
native simplicity, in delicacy of handling, in the grouping of words and phrases,
in dignified and majestic sublimity, it has no rival in the world.
The more carefully it is studied, the more clearly will this appear. “ Nihi
otiosum in Sacra Scriptura’.” Every sentence—we might almost say every
phrase—is fraught with meaning. As it is in the book of nature, so is it in the
pages of Holy Writ. Both are from the same Divine Hand. And if we apply
to the language of Holy Scripture the same microscopic process, which we use
in scrutinizing the beauties of the natural world, and which reveals to us exquisite
colours and the most graceful texture, in the petals of a flower, the fibres of a plant,
awkwardly as you can, chuse the worst by design Out of the whole lump of readings. But the lesser
matters of diction, and among several synonymous expressions the very words of the writer, must be
found out by the same industry and sagacity that is used in other books; must not be risk’d upon
the credit of any particular MS. or Edition, but be sought, acknowledg'd, and challenged wherever
they are met with.” (Bentley, Discourse on Freethinking, pp. 90—97. Cambridge, 1743.)
11 Cor. ii. 18. 3. Origen. in Epist. ad Roman. c. 1.
AMMONIAN SECTIONS AND EUSEBIAN CANONS. XXVii
the plumage of a bird, or the wings of an insect, we shall discover new sources
of delight and admiration in the least portions of Holy Writ, and believe that
it may be one of the employments of Angels and beatified Saints, in another state
of existence, to gaze on the glorious mysteries of God’s Holy Word.
ON THE AMMONIAN SECTIONS
AND
THE EUSEBIAN CANONS OF THE FOUR GOSPELS.
In the middle of the third century Ammonius divided the Gospels into Sections, for the pur-
pose of constructing a Harmony, in which the four narratives might be combined.
The numbers which denote these Ammonian Sections are often found in the margin of
MSS. of the Greek Testament. .
In the following century the celebrated Historian of the Church, Eusebius, Bishop of
Ceesarea, drew up the Tables which are commonly called his Canons. In these, the Ammonian
Sections are so distributed as to show in a tabular form what portions of the other Evangelists
correspond to that Gospel which stands first in order in each Canon. They exhibit as follows:
I. Sections found tn all the four Gospels.
II.
III.
” ” ”
Sections common to three; Matthew, Mark, and Luke.
Matthew, Luke, and John.
IV. ” ” ” Matthew, Mark, and John.
V. Sections common to two; Matthew and Luke.
VI. τ δ: Ἢ Matthew and Mark.
Vil. ¥ ὴ 2 Matthew and John.
VIII. is Ν᾿ εἶ Mark and Luke.
ΙΧ τὸ i Luke and John.
”
X. Sections in which each several Gospel contains matter peculiar to itself.
The numbers of the Canons were subjoined by Eusebius to the Ammonian Sections ' as
they stood in the margin of a Greek copy of the Gospels; hence they became generally known
and used.
1 In his Epistle to Carpianus; which may be seen in Bp.
LNoyd’s edition of the N. T. p. xv. It is as follows :—
EvodBus Καρπιανῷ ἀγαπητῷ ἀδελφῷ ἐν Κυρίῳ χαίρειν.
*AMMONIOZ μὲν ὁ ᾿Αλεξανδρεὺς, πολλὴν, ὡς εἰκὸς, φιλο-
πονίαν καὶ σπουδὴν εἰσαγηοχὼς, τὸ διὰ τεσσάρων ἡμῖν κατα-
λέλοιπεν εὐαγγέλιον, τῷ κατὰ Ματθαῖον τὰς ὁμοφώνους τῶν
λοιπῶν εὐαγγελιστῶν περικοπὰς παραθεὶς, ὡς ἐξ ἀνάγκης συμ-
βῆναι τὸν τῆς ἀκολουθίας εἱρμὸν τῶν τριῶν διαφθαρῆναι, ὅσον
ἐπὶ τῷ ὕφει τῆς ews. Ἵνα δὲ σωζομένου καὶ τοῦ τῶν
λοιπῶν δ᾽ ὅλου σώματός τε καὶ εἱρμοῦ, εἰδέναι ἔχοις τοὺς
οἰκείους ἑκάστου εὐαγγελιστοῦ τόπους, ἐν οἷς κατὰ τῶν αὐτῶν
ἠνέχθησαν φιλαλήθως εἰπεῖν, ἐκ τοῦ πονήματος τοῦ προειρη-
μένου ἀνδρὸς εἰληφὼς ἀφορμὰς, καθ’ ἑτέραν μέθοδον κανόνας
δέκα τὸν ἀριθμὸν διεχάραξά σοι τοὺς ὑποτεταγμένου:"
ὧν ὁ μὲν πρῶτος περιέχει ἀριθμοὺς ἐν οἷς τὰ παραπλήσια
εἰρήκασιν οἷ τέσσαρες, Ματθαῖος, Μάρκος, Λουκᾶς, ᾿Ιωάννης.
Ὁ δεύτερος, ws οἱ τρεῖς, Ματθαῖος, Μάρκος, Λουκᾶς.
Ὁ τρίτος, ἐν ᾧ οἱ τρεῖς, Ματθαῖος, Λουκᾶς, ᾿Ιυάννης.
Ὁ τέταρτος, ἐν ᾧ οἱ τρεῖς, Ματθαῖος, Μάρκος, ᾿Ιωάννης.
Ὃ πέμπτος, ἐν ᾧ οἱ δύο, Ματθαῖος, Λουκᾶς. Ὁ ἕκτος, ἐν
ᾧ οἱ δύο, Ματθαῖος, Μάρκος.
Ὁ ἕβδομος, ἐν ᾧ οἱ δύο, Ματθαῖος, ᾿Ιωάννης.
Ὁ ὄγδοος, ἐν ᾧ οἱ δύο, Λουκᾶς, Μάρκος.
Ὁ ἔννατος, ἐν ᾧ οἱ δύο, Λουκᾶς, ᾿Ιωάννης.
Ὁ δέκατος, ἐν ᾧ περὶ τίνων ἕκαστος αὐτῶν ἰδίως ἀνέγραψεν.
Αὕτη μὲν οὖν ἡ τῶν ὑποτεταγμένων κανόνων ὑπόθεσις" ἡ δὲ
σαφὴς αὐτῶν διήγησις, ἔστιν ἧδε. ἘΦ' ἑκάστῳ τῶν τεσσάρων
εὐαγγελίων ἀριθμός τις πρόκειται κατὰ μέρος, ἀρχόμενος ἀπὸ
τοῦ πρώτου, εἶτα δευτέρου, καὶ τρίτου, καὶ καθεξῆς προϊὼν 8°
ὅλου μέχρι τοῦ τέλους τοῦ βιβλίου. Kal? ἕκαστον δὲ ἀριθμὸν
ὑποσημείωσις διὰ κινναβάρεως πρόκειται, δηλοῦσα ἐν ποίῳ τῶν
δέκα κανόνων κείμενος 5 ἀριθμὸς τυγχάνει. οἷον εἰ μὲν A’,
δῆλον ὡς ἐν τῷ πρώτφ' εἰ δὲ Β΄, ἐν τῷ Seurdpy καὶ οὕτω
καθεξῆς μέχρι τῶν δέκα. εἰ οὖν ας ἕν τι τῶν τεσσάρων
εὐαγγελίων ὁποιονδήποτε, βουληθείης ἐπιστῆναί τινι ᾧ βούλει
κεφαλαίῳ, καὶ γνῶναι τίνες τὰ παραπλήσια εἰρήκασι, καὶ τοὺς
οἰκείους ἐν ἑκάστῳ τόπους εὑρεῖν, ἐν οἷς κατὰ τῶν αὐτῶν
ἠνέχθησαν, ἧς ἐπέχεις περικοπῆς ἀναλαβὼν τὸν προκεί.
ἥμενον ἀριθμὸν, ἐπιζητήσας τε αὑτὸν ἔνδον ἐν τῷ κανόνι, ὃν
ἡ διὰ τοῦ κινναβάρεως ὑποσημείωσις ὑποβέβληκεν, εἴσῃ μὲν
εὐθὺς ἐκ τῶν ἐπὶ μετώπου τοῦ κανόνος προγραφῶν, ὁπόσοι καὶ
τίνες τὰ παραπλήσια εἰρήκασιν’ ἐπιστήσας δὲ καὶ τοῖς τῶν
λοιπῶν εὐαγγελίων ἀριθμοῖς τοῖς ἐν τῷ κανόνι ᾧ ἐπέχεις
ἀριθμῷ παρακειμένοις, ἐπιζητήσας τε αὐτοὺς ἔνδον ἂν τοῖς
οἰκείοις ἑκάστου εὐαγγελίου τόποις, τὰ παραπλήσια λέγοντας
εὑρήσεις.
Then follow the X Canons.
c2
XXViii AMMONIAN SECTIONS AND EUSEBIAN CANONS.
In some MSS. they appear as placed by Eusebius; in others, the Ammonian Sections
alone are found in the margin, while at the foot of the page those numbers are repeated with a
short Table of the Sections in the other Gospels which correspond.
This latter plan has its convenience that the Sections are mentioned, not in the order of
Matthew (or whichever Evangelist happens to be first in each particular Canon), but in con-
nexion with each Gospel.
An inconvenience has been found in using the Tables as they generally stand, when the
student wished to compare a Section in one of the Gospels with the others, unless the Section
be in St. Matthew, or in that Gospel which stands first in those parts of the Table which do
not comprise the first Gospel.
Thus, if we would compare the 74th Section of St. Luke (as there marked on the margin)
with the other Evangelists, we have to search for that number through the first Table, where
we find it between 260 and 269, and we then see that it corresponds to 276 in Matthew, 158 in
Mark, and 98 in John.
In order to remove this inconvenience, an endeavour has been made ' to arrange the Canons
in such a manner as will combine the advantages of a Table, and of seeing the Sections
of each Gospel arranged in its own order.
For this purpose, the Greek numerals being exchanged for those in common use, the
Canons are here repeated, as often as is necessary, so as to allow each Gospel to take the lead:
thus Canon I. is given four times, with the Sections of each Gospel in their own order;
Canons 11., III., and IV. are given three times; Canons V., VI., VII., VIII., and IX. are
given twice.
By means of the Sections and Canons thus arranged, the reader is able at once to com-
pare parallel statements in the Gospels. They also show to the eye the transpositions, &c., of
events as narrated by the different Evangelists, and what each Evangelist has in common with
all the others, or with how many of them, as well as peculiar to himself.
For greater facility of reference, the Greek numerals (used by Eusebius) have been ex-
changed for those in modern use, and will be found in the test of the present Edition.
For examples of the use of these Canons (which are of great value to the student of the
Gospels), the reader may turn to Luke xi. 1—4. He there sees Ff in the margin; he turns
to Table V. in the order of Luke (see below, p. xxxiii.), and at 123 he finds Matt. 43, and he
thence learns that the parallel Section will be found marked 43 in order in the text of St.
Matthew.
Again, in the text of John xviii. 28 he sees τ΄, and thence knows that this Section
will be found in αὐΐ the other Evangelists; and by turning to Canon I. (in the order of
St. John), No. 176, he sees where the parallel Sections are in the other Gospels.
! This suggestion was first made in Messrs. Bagster’s handsome Edition of the Greek Testament ; from which some of the
above paragraphs are derived. In the present Volume, the numerals of the Sections are transferred from the margin to the
text, where they are enclosed in brackets.
Mar.
—
Ooo ὦ ὦ w ὃ to τὸ
Ο Ὁ ὁ τ Σ AS ὦ ὦ. ὦ. τὸ
CANONS OF EUSEBIUS.
CANONS I,, IL, III, IV., V., VI, VIL, X. IN THE ORDER OF
Lu. Jno.
7 10
10 6
10 12
10 14
10 28
13 16
1 486
84 46
45 46
87 88
360 141
260 146
16 40
116 11]
116 120
116 129
110 181
1160. 144
77 109
La.
16
82
185
79
133
656
4
24
33
26
83
88
39
186
40
85
169
86
44
87
110
87
112
MATTHEW.
Canon I, containing the IV. Gospels.
Mar. Mar. Lu. Jno. Mar. Mar. Lu. Jno.
141 60 19 659 284 165 266 65
142 61 31 85 284 165 266 67
147 64 98 49 289 170 276 126
166 82 94 17 291 172 279 166
166 82 94 14 294 176 281 161
209 119 234 100 295 176 282 42
211 121 238 21 295 176 282 67
220 122 #239 77 800 181 285 70
220 129 242 8 300 181 285 168
220 129 261 88 302 183 287 160
244 189 260 141 304 184 289 170
244 89 260 146 306 187 290 162
274 166 260 20 306 187 290 174
274 156 260 48 310 191 297 69
274 166 260 96 818. 194 294 172
276 168 74 98 314 195 291 166
280 168 269 122 314 195 291 168
284 166 266 65 315 196 392 176
284 165 266 63 818 199 800 176
Canon IT, containing ITT. Gospels (Mat., Mark, Luke).
Mar. Mar. Lu. Mar. Mar. Lu. Mat. Mar. Lu
85 65 88 188 609 86 206δ 117 232
85 55 114 164 79 144 208 118 233
88 141 148 168 88 9 217 127 340
88 141 261 168 88 206 219 128 941
92 40 80 170 85 96 223 180 243
94 86 97 172 87 98 225 184 2465
94 86 146 174 91 99 226 188 244
103 1 70 176 98 101 229 186 187
114 94 41 178 95 102 229 185 246
116 28 42 178 95 217 242 187 237
116 25 166 179 99 197 242 187 248
116 25 177 190 106 196 243 188 949
121 82 127 192 106 216 248 148 209
122 83 199 193 107 121 248 148 258
123 84 147 198 107 218 249 144 254
130 85 88 194 108 162 251 146 265
131 88 76 194 108 219 253 148 204
185 38 78 195 109 220 258 160 267
137 44 167 198 110 221 259 151 268
143 δ] 90 199 111 178 264 165 168
144 69 13 201 112 9292 269 154 228
149 66 8 203 114 2370 271 42 280
149 66 48 205 116 224 278 160 263
Mar.
281
285
285
296
296
301
308
312
316
317
322
338
339
340
342
844.
846
353
354
XXX
CANONS OF EUSEBIUS.
Canon 111., containing III. Gospels (Mat., Luke, John).
Lu. Jno. |! Mat. Lu. Jno. Mar. Lua. Jno. Mar. Lua. Jno.
41 59 638 116 111 119 80 112 119 61
14 8 | 64 65 87 111 119 114 12. 119 76
14 6 90 68 118 111 119 148 12. 119 87
8 9 | 90 68 139 112. 119 8 112 119 90
6 2 | 97. 211 105 112 #119 ὦ 112) 119 148
Canon IV., containing III. Gospels (Mat., Mark, John).
Mar. Jno. Mat. Mar. Jno. Mat. Mar. Jno. Mar. Mar. Jno.
8 26 161 7 δ8 216 196 187 287 168 162
26 98 204 #115 91 216 126 160 293 174 107
26 9 204 115 185 277 + =169 98 297 178 70
67 «61 216 126 128 279 1061 72 299 180 108
ἢ 8 216 126 188 279 161 121 807 188 164
Canon V., containing II. Gospels (Mat., Luke).
Lu. Mar. Lu. Mar. Lu. Mat. Lu. Mar. Lu. Mat.
2 41 66 60 171 102. 69 1384 120 221
8 43 123 61 64 104 γ71 188 168 228
11 46 168 65 172 105 198 1566 5δ7 281
18 47 184 66 66 1070 78 158 226 231
46 48 191 68 106 108 116 162 161 232
48 49 160 78 108 110 118 175 200 234
47 5159 84 111 119 126 182 187 236
49 58 126 86 109 1285 62 182 189 237
194 54 54 93 145 127 128 183 198 238
162 55 170 95 160 128 182 187 199 240
68 δ7 81 96 182 129 180 197 272 241
62 58 60 96 184 13281 213 235 255
Canon VI, containing 11. Gospels (Mat., Mark).
Mar. Mat. Mar. Mart. Mar. Mat. Mar. Mar. Mar. Mat.
8 139 46 1600 76 202 113 252 147 288
7 115 60 163 178 214 120 254 149 290
9 118 «65 165 80 215 124 260 162 292
11 152 868 1609 84 224 181 263 168 298
126 154 «71 173 89 246 140 275 167 805
63 15] 78 180 100 947 142 282 164 309
98 189 578 189 108 250 146 286 167 811
Canon VII, containing IT. Gospels (Mat., John).
Mart. Jno. Mat. Jno. Mart. Jno. Mat. Jno.
δ 83 19 82 | 10 82 207 101
19 19 19 84 185 216
Canon X., Matthew only.
33 56 106 136 181 210
35 75 109 140 184 212
87 81 118 151 186 218
39 89 115 155 188 222
42 91 118 167 191 227
45 99 124 171 196 230
52 101 126 177 200 233
Mart.
112
146
139
179
216
142
186
185
188
140
141
175
202
Mar.
169
171
178
179
185
190
192
235
289
245
268
278
283
808
Lu. Jno.
119
92
164
47
Mar. Mar.
330
337
341
347
350
319
824
327
345
351
355
CANONS OF EUSEBIUS.
IL—CANONS I, IL, IV., VI, VIIL, X, IN THE ORDER OF
Mat. Lu. Jno.
8 7 10
11 10 6
11 10 12
11 10 14
11 1. 28
14 18 16
837 388
28 1 46
23 34 46
8838 = 45 48
133. #77 109
141 19 δθ
142 21 35
1 9858 49
16 94ι 17
16 94 74
98 116 40
98 116 111
98 116 120
Mat. Lu.
103 70
16 15
21 82
62 4
62 24
67 26
63 33
71 38
72 89
72 186
78 40
14 41
116 42
110 165
116 177
79 «= 886
80 44
121 127
122 129
123 147
130 82
181 76
135 78
Mat. Jno.
18 26
117 93
117 96
160 61
161 23
MARK.
Canon I, containing the IV. Gospels.
Mar. Mat. Lu. Jno. Man. Mat. Lu. Jno.
96 98 116 129 165 284 266 66
96 98 116 181 165 284 266 67
96 98 116 144 170 289 276 126
119 309 234 100 172 291 279 166
121 211 388 21 175 204 281 161
122 220 289 77 176 295 282 42
129 220 2423 985 176 296 282 57
129 220 261 88 181 300 285 79
139 87 260 141 181 800 285 168
189 87 260 146 183 3803 287 160
1389 244 260 141 184 304 289 170
139 244 250 146 187 806 290 162
156 274 360 20 187 306 290 174
156 274 260 48 191 3810 297 69
156 274 260 96 194 818 204 172
158 276 74 98 195 314 291 166
162 280 269 122 195 314 291 168
165 284 266 55 196 3816 292 176
165 284 266 68 199 318 300 176
Canon IT, containing ITI. Gospels (Mark, Mat., Luke).
Mar. Mat. Lu. Mar. Mat. Lu. Mar. Mat. Lu.
39 82 70 85 170 96 118 208 288
89 82 188 86 94 97 1277 217] 340
40 92 80 80 94 146 128 219 241
41 60 δθ 87 172 98 180 223 243
42 271 280 91 174 . 99 188 226 244
44 1837 167 93 176 101 184 226 246
47 69 88 95 178 103 185 229 187
49 74 86 95 178 217 185 229 246
52 76 169 99 179 197 187 242 237
53 82 87 102 81 18 137 242 248
53 82 110 105 190 195 188 243 249
54 8838 87 106 192 216 141 88 148
δ4 88 112 107 198 131 141 88 261
55 85 88 107 1983 218 18 248 209
55 86 114 108 104 162 143 248 268
δ 1485 90 108 194 219 144 249 264
59 1% 18 109 196 220 145 261 266
66 149 85 110 198 221 118 263 204
66 149 48 111 109 178 150 9688 267
69 153 88 112 201 9322 151 269 268
79 164 144 114 203 270 155 264 156
83 168 96 116 «205 394 154 269 228
83 168 200 117 3906 382 160 278 263
Canon IV., containing IIT. Gospels (Mark, Mat., John).
Mar. Mat. Jno. Mar. Mat. Jno. Mar. Mat. Jno.
77 161 δ8 1235 216 187 1608 287 153
115 904 91 125 216 160 174 298 107
1165 204 136 159 27 98 178 297 70
125 216 128 161. 2709. 78 180 299 108
125 216 188 10:1 279 121 188 807 164
Mar.
200
200
204
205
205
206
209
210
212
214
215
215
223
227
228
231
231
Mar.
201
203
207
207
211
Jno.
178
180
184
188
194
196
197
197
201
199
198
198
204
206
208
209
211
La.
268
266
267
280
284
286
306
299
293
295
809
822
825
327
828
828
8380
887
888
Jno.
192
188
185
187
2038
XXxxii CANONS OF EUSEBIUS.
Canon VI, containing II. Gospels (Mark, Mat.).
Mar. Mat. Mar. Mat. Mar. Mat. Mar. Mat. Mar. Mat. Man. Mat. Mar. Mat.
3 9 65 148 80 165 120 214 147 262 169 288 208 880
7 17 68 152 84 169 124 215 149 254 171 290 217 387
9 20 71 154 89 178 126 44 152 260 173 292 221 341
11: 22 Ἴ2 157 98 100 181 294 158 4268 179 298 226 847
45 189 73 159 100 180 140 246 157 276 185 306 229 360
60 146 | 76 160 103 189 142 247 164 282 190 809
68 7 | 78 163 118 202 145 260 167 286 | 192 311 |
Canon VIII, containing II. Gospels (Mark, Luke).
Mar. Lu. Mar. Lu. Mar. Lu. Mar. Lu. Mar. Lu.
12 23 17 28 86 89 97 108 280 886
14 265 28 27 61 91 186 247
16 27 48 84 75 100 216 277
Canon X., Mark only.
19 58 81 94 132
31 62 88 101 186
43 70 | 90 104 213
46 74 92 123
IIT.—CANONS I, IL, IL, V.; VIII, IX. X. IN THE ORDER OF
LUKE.
Canon I, containing the IV. Gospels.
Lv. Mat. Mar. Jno. Lu. Mat. Mar. Jno. Lu. Mat. Mar. Jno. Lu. Mat. Mar. Jno.
7 8 2 10 116 98 96 120 266 284 165 67 302 320 200 178
10 11 4 6 116 98 96 129 269 280 162 122 302 820 200 180
10 11 4 12 116 98 96 181 275 289 170 126 310 3826 204 184
10 11 4 14 116 98 96 144 279 291 172 156 311 826 205 188
10 11 4 28 234 209 119 100 281 204 176 161 818 3826 206 194
18 14 6 16 238 211 121 21 282 296 176 42 314 828 206 196
17 23 27] 8646 239 220 122 77 282 296 176 67 315 831 209 197
19 141 60 69 242 220 129 86 285 300 181 79 817 336 316 198
21 #142 «#61 δῦ 250 87 139 141 285 300 181 168 318 8382 210 197
34 28 27 486 250 87 189 146 287 802 188 160 819 836 216 198
87 70 20 88 250 244 189 141 289 804 184 170 321 334 212 201
45 23 #27 46 250 244 189 146 290 306 187 163 824 886 2314 199
74 276 168 98 260 274 166 20 290 806 187 174 329 348 228 204
ἢ 188 87 109 260 274 166 48 291 3814 196 166 882 848 227 206
93 147 64 49 260 274 156 96 291 814 196 168 3383 349 328 208
94 166 89. 17 261 220 129 88 292 316 196 176 836 852 281 209
94 166 82 74 266 284 106 665 297 310 191 69 3836 362 231 211
116 98 96 40 266 284 165 63 294 818 194 172
65
116 98 96 111 266 284 165 800 318 199 176
CANONS OF EUSEBIUS.
Canon IT, containing ITI. Gospels (Luke, Mat., Mark).
Mat. Mar. Lv. Mat. Mar. Lv. Mat. Mar. Lu. Mat. Mar. Lv.
62 18 83 69 47 146 94 86 222 201 112 267
144 «69 85 14 49 117 123 84 224 205 116 268
15 6 86 79 29 148 88 141 228 269 164 270
62 18 87 82 δ8 152 194 108 280 271 42 280
6 1δ 87 88 δά 156 264 166 232 206 117 284
21 10 88 85 65 165 116 326 2838 208 118 286
63 18 90 143 67 167 18 44 2387 242 137 293
149 68 95 168 88 169 76- δῷ 240 317 1297 295
188. 69 96 170 86 1783 109 111 241 .219 198 299
Ἴ 21 97 94 86 1717 116 96 248 223 180 80ὅ
72 22 98 172 87 185 81 108 244 226 188 809
73 838 99 174 91 186 72 22 245 295 184 822
14 594 101: 176 98 195 190 105 246 229 135 8328
1168. 9ὅ 102 178 96 190] 179 99 248 242 187 825
149 668 110 82 63 204 263 148 249 843 188 327
80 30 112 88 δά 206 168 88 251 88 141 $28
60 41 114 86 δ 209. 248 148 258 248 148 330
108 1 121 108 107 216 192. 106 254 249 144 887
181 868 12 121 382 21] 118 9 255 261 146 3388
136 88 129 122 88 218 198 107 257 358 160
32 89 1338 82 389 219 194 108 258 269 161
929. 40 187 229 186 220 196 109 208 278 160
130 36 14 164 79 221 198 110 265 285 166
Canon III., containing ITT. Gospels (Luke, Mat., John).
Mat. Jno. | Lu. Mat. Jno. Lu. Mat. Jno. | Lu. Mat. Jno. Lu.
7 2 58 90 118 119 121 30 119 112 61 119
7 2 | 58 90 189 119 11 14 | 119 119 7 211
1 1 | 68 659 116 119 11 148 119 #113 87
1 8 | 6 64 27 119 13 8 | 119 112 90
1 6 | 92 14 47 119 #119 4 119 118 148
Canon V., containing 11. Gospels (Luke, Mat.).
Mat. Lv. Mat. Lv. Mat. Lu. Mat. | Lv. Mat. Lv. Mat.
8 87 156 | 108 78 134 47 | 157 266 | 181 231
10 59 61 109. 86 1385 486 157 266 182 96
12 60 68 111: 84 186 384 158 267 | 184 96
16 61 67 | 116 108 188 237 160 95 187 182
26 62 125 | 118 110 189 228 161 162 | 189 182
28 64 61 | 120 134 140 288 162 86 191 48
27 66 66 {| 128 43 141 240 168 138 193 106
80 69 102 125 63 142 232 170 55 1904 84
40 Ἴ1 104 | 126 119 145 98 171 60 198 183
38 78 107. {| 128 1927 150 49 172 6 199 187
δά 81 182 | 130 129 1538 46 1756 941 200 175
41 105 868 | 182 128 155 266 179 281 202 256 |
Canon VIII. containing II. Gospels (Luke, Mark).
Lu. Mar. | Luv. Mar. Lv. Mar. | Lu. Mar. Lv. Mar.
28 12 27 28 89 566 108 97 385 280
25 14 | 28 17 91 61 247 186.
27 «16 84 48 100 765 277 216
Canon LX., containing IT. Gospels (Luke, John),
Lv. Jno. Lu. Jno. Lv. Jno. Lu. Jno. Lu. Jno. Lu.
30 219 274 227 808 186 807 190 840 213 841
80 222 274 229 303 190 312 182 840 217
262 118 274 281 307 182 812 186 841 221
262 124 808 188 807 186 312 190 341 293
VOL. 1. d
XXXili
11
Lv.
205
207
212
213
215
226
229
231
335
272
166
114
177
182
197
198
193
189
202
218
222
219
220
224
226
282
388
Jno.
164
106
Mat.
266
261
263
267
231
168
270
272
213
197
XXXIV
1
3
5
9
18
20
22
29 '
Jno. Mat.
6 11
10 8
12 11
14 11
15 14
17 166
20 274
21 211
28 11
35 142
88 70
40 98
42 295
46 23
46 23
46 23
48 274
49 147
55 284
Jno. Mat.
1 1
2 7
3 1
5 1
8 112
Jno. Mat.
23 161
26 18
δὶ 160
δ8 161
70 297
106
107
113
117
122
124
131
148
CANONS OF EUSEBIUS.
Canon X., Luke only.
149 176 201
151 178 203
154 180 208
159 183 210
168 188 214
164 190 223
166 192 225
174 196 227
236
252
256
259
264
271
2738
276
278
283
288
296
298
801
304
306
IV.—CANONS L, IIL, IV., VIL, IX., X., IN THE ORDER OF
JOHN.
_
i]
φΦ
Canon I., containing the IV. Gospels.
Mat.
295
141
284
284
284
310
166
220
800
220
220
274
276
209
188
98
98
280
289
Mar.
176
60
165
166
165
191
82
122
181
129
129
156
158
119
387
96
96
162
170
Lu.
282
19
266
266
266
297
94
239
285
242
261
260
74
234
77
116
116
269
276
Jno,
129
181
141
141
144
146
146
156
158
160
16]
162
166
168
170
172
174
175
176
Mat.
98
98
87
244
98
87
244
291
800
802
294
806
314
814
804
818
806
81δ
818
Mar.
96
96
189
189
96
189
199
172
181
188
176
187
196
196
184
194
187
196
199
|
Canon ITT, containing III. Gospels (John, Mat., Luke).
Jno. Mat.
25 7
30 111
37 64
44 112
47 146
Lu.
6
119
65
119
92
Ino.
61
76
87
90
105
Mat.
112
112
112
112
97
Lu.
119
119
119
119
211
Mat.
111
69
90
90
112
La.
119
63
68
58
119
Canon IV., containing III. Gospels (John, Mat., Mark).
Ino. Mat.
72 279
91 204
93 117
95 117
98 277
Mar.
161
115
26
26
169
'
‘
|
i
INo.
103
107
121
128
133
Mat.
299
293
279
216
216
Mar.
180
174
161
125
125
JNO.
135
157
150
152
164
Mat.
204
216
216
287
807
Mar.
116
126
126
168
188
Jno. Mat.
178 9820
180 320
184 826
188 3826
194 326
196 328
197 881
197 882
198 336
198 336
199 3365
201 8384
204 3438
206 348
208 349
209 862
211 862
Ino.
148
154
INo.
183
185
187
192
208
308
316
820
826
881
884
339
342
Mat. Lu.
111 119
1192 119
CANONS OF EUSEBIUS. XXXV
Canon VIL, containing IT. Gospels (John, Mat.).
4
Jno. Mat. | Jno. Mat. Jno. Mat. Jno. Mat.
19 19 34 19 | 83 5 215 186
82 19 82 190 101 207
Canon LX., containing II. Gospels (John, Luke).
Jno. Lu. Jno. Lu Jno. La Jno. Lu Jno. Lu. | Jno. Lu
113 262 182 313 190 808 217 840 228 341 231 274
124 262 186 303 190 307 219 80 225 341
182 808 186 307 190 312 221 341 227 274
182 807 186 312 213 840 222 80 229 274
Canon X., John only.
4 31 58 81 108 184 157 189 216
7 33 60 84 110 136 159 191 218
9 36 62 86 112 138 168 198 220
11 39 64 89 115 140 165 195 224
18 41 66 92 117 143 17 | 200 226
16 43 68 94 119 145 169 202 228
18 45 71 97 123 147 171 205 230
22 50 73 99 125 149 173 H 207 \ 232
24 52 75 102 127 151 177 210
27 54 78 104 130 158 179 212 Ι
29 56 80 106 132 155 181 214 1
ὲ
ANCIENT GREEK MANUSCRIPTS OF THE NEW TESTAMENT
A
B
IN UNCIAL LETTERS.
On this subject see Wetstein, Prolegomena, p. 8, ὅσ. Horne’s Introduction, ii. p. 94, Se.
Scholz, NW. 7., vol. i. p. xxxviii.; vol. ii. p. xxi. Tischendorf, Prolegom., ed. 1849, p. lvii. ed.
1856, pt. ii. Alford, Proleg., p. 83, and the valuable work of Tregelles on the Greek Text of
N. T. pp. 129—174.
Alexandrine, of IVth or Vth century, in British Museum, London; a facsimile pub-
lished by C. α΄. Wotde, Lond. 1786. Folio.
. Vatican, of IVth or Vth century; in the Vatican at Rome, No. 1209. No accurate
collation yet published. An Edition, grounded upon it, has been printed, but not
published, by Cardinal Mat’. Op. Tregelles, pp. 156. 172.
. Codex Basilianus; see on the Apocalypse. A transcript published by Constantine Tischen-
dorf in his “ Monumenta Sacra.” Lips. 1846, pp. 409—431.
Codex Ephraem Syri rescriptus (Palimpsest), in Imperial Library at Paris. Num. 9.
Vth century. Published by Constantine Tischendorf. Lips. 1843.
. Codex Beze, Greek and Latin, of VIth or VIIth century !, contains the greater part of
the Gospels and Acts of the Apostles; in the University Library at Cambridge. A
facsimile published by Kipling, Cantabr. 1793. Fol.
. Claromontanus, Greek and Latin, of VIth or VIIth century; at Paris, in Imperial
Library ; contains St. Paul’s Epistles, except Rom. i.1—7. Published by Tischen-
dorf in 1852.
. Basiliensis, VIIIth or [Xth century ; contains the Gospels, with the exception of some
portions of St. Luke.
. Laudianus, Greek and Latin, of VIth or VIIth century; in the Bodleian Library at
Oxford ; originally from Sardinia ; contains the Acts of the Apostles. Published by
Hearne, Oxon. 1715. °
Sangermannensis, nunc Petropolitanus, of XIth century; a transcript of Codex D 2;
contains St. Paul's Epistles, except 1 Tim. i. 1—6. 15. Heb. xii. 8—13. 25.
. Codex Boreeli, now in the Public Library at Utrecht; contains the Gospels, except
some portions of St. Matthew and St. Mark. Cp. Tregelles, p. 166.
. Augiensis, IXth century!; purchased by Dr. Bentley in 1718, and now in Trin. Coll.
Library, Cambridge; contains the greater part of St. Paul’s Epistles; resembles
‘Codex Boernerianus,” G 3. Cp. Bentley’s Correspondence, p. 805.
. Coislinianus, at Paris; contains fragments of N. T.; VIIth century; published by
Tischendorf, Mon. Sacr., pp. 403—405.
. Seidelit Harleianus, X\th century ; in British Museum; contains the greater part of
the Gospels. Cp. T'regelles, p. 159.
. Angelica Bibliothecw, at Rome, 1Xth century; contains Acts and Catholic Epistles.
. Boernerianus, 1Xth century, at Dresden; contains the greater part of St. Paul's
Epistles. A transcript published by Mfatthei. Misene, 1791. 4to. See above,
F 2, and below, A. Op. Tregelles, p. 165.
1 « Monatravit mihi,” says Tischendorf, N. T., p. lviii., Que editio, brevi opinor proditura, quamquam non erit ejus-
“ Angelus Mai anno 1843, volumina impressa quinque, quo. modi ut ipsum Codicem eccuratissimé exprimat, magnoperé
rum quatuor Vetus quinto Novum continetur Testamentum. tamen varias Codicis lectiones supplebit.””
A
bo oJ9 4 Ν wwe ¢€ 4G HY ὦ © VY OO ΖΞ -π'
oo τῷ
1.
2.
3.
1.
ANCIENT GREEK MANUSCRIPTS. XXXVii
. Seidelit, posted La Crozti et Wolft; XIth century; now at Hamburgh; contains the
greater part of the Gospels. Cp. Tregelles, p. 163.
. Mutinensis, [Xth century ; contains the greater part of the Acts of the Apostles.
. Coislinianus, from Mount Athos; VIth or VIIth century; contains portions of St.
Paul’s Epistles ; now in Imperial Library at Paris. A transcript published by Mont-
faucon in Bibl. Coisliniana, pp. 253—261. Paris, 1715.
Cottontanus, VIth or VIIth century; in British Museum ; contains portions of St. Mat-
thew and St. John. Published by Tischendorf in Mon. Saer., pp. 12—20.
Angelice Bibliothece Romane; in the same volume as Codex G; contains St. Paul’s
Epistles.
Mosquansis, IXth century; from Mount Athos; contains Catholic Epistles.
Cyprius (brought from Cyprus in 1673); written in [Xth century; now in Imperial
Library at Paris; contains the Gospels.
. Mosquensis, 1Xth century; contains St. Paul's Epistles.
Paris. N. 62, VIIIth century; agrees generally with Codex Vaticanus; contains por-
tions of the Gospels. Published by Tischendorf in Mon. Sacr., pp. δ7--- 899.
Paris. Codex Campensis N. 48, Xth century ; four Gospels.
Vindobonensis, VIIth century; in Imperial Library at Vienna; contains Luke xxiv.
Published by Tischendorf, Mon. Sacr., pp. 21—24.
(Scholzio) Montefalconit ; contains Luke, cap. xviii.
(Tischendorfio), Codex Mosquensis; contains fragments of St. John. Published by Mat-
thei as Cod. 15. Rigs, 1785.
Guelferbytanus 1, Palimpsest,' VIth century; contains fragments of the Gospels. Pub-
lished by Knittel. Brunov. 1762. 4to.
Guelferbytanus 2, Palimpsest, VIth century; contains fragments of St. Luke and St.
John. Published by Knittel. Brunov. 1762. 4to.
(Scholzio) Tubingencensis, VIIth century; contains part of St. John, cap. i. Published
by Reuss.
(Tischendorfio) Neapolitanus, Palimpsest, VITIth century.
Vaticanus, No. 354, Xth century; four Gospels.
Borgianus, Vth century; contains John vi.—viii.; now in the College of the Pro-
paganda at Rome. Published by A. A. Georgius. Rom. 1789. 4to.
Nanianus, Biblioth. Venet. St. Marci. IXth or Xth century: Gospels.
Mosquensis Biblioth. 5. Synodi, VIIIth or IXth century: parts of the four Gospels,
collated by Matthat. .
Parisiensis ; in Imperial Library; VIIIth century: ixth and xth chapters of St. Luke.
Published by Tischendorf in Mon. Sacr., pp. 51—56.
Olim Lanshutensis, nunc Monacensis; IXth or Xth century: parts of the four
Gospels.
Biblioth. Barberin. Rom. VIUIth or [Xth century: fragments of St. John xvi.—xix.
" Published by Tischendor7 in Mon. Sacr., pp. 37—50.
Dublinensis, Palimpsest of VIth century; contains the greater part of St. Matthew.
Published by Barrett, Dublin, 1801. 4to. Cp. Tregelles, p. 166.
Tischendorfii, nunc Bodleianus, 1Xth century; contains St. Mark, the greater part, and
St. Luke, and fragments of St. Matthew and St. John.
Vaticanus, contains fragments of St. Matthew, published by Ttschendorf, Mon. Sacr.,
pp. 25—36.
Sangallensis, Greek and Latin, [Xth century; of the same age and family as Cod.
Boernerianus ; contains the greater part of the four Gospels. Published in facsimile
by Rettig, Zurich, 1836. 4to.
Tischendorfianus ; in Public Library at Leipsick; VIIth century; contains fragments
of St. Matthew. Published by Tischendor/, Mon. Sacr., pp. 1—10.
Tischendorfii, nunc Bodleianus, VIIIth century; contains St. Luke and St. John.
XXXViii ANCIENT VERSIONS.
The Cursive Manuscripts of the Gospels alone that have been already collated amount
to more than Five Hundred.
For an account of them see Scholz, Proleg. N. T., vol. i. pp. xliv.—xevii. On those of the
rest of the N. T., see ii. pp. iv.—xliv. Tischendorf, p. Ixxv. Scrivener, collation of MSS. of
N.T., pp. x. xxiv. Horne’s Introduction, vol. ii. p. 133, &c.
In addition to these are to be mentioned the numerous Evangelistaria, more than 200,
containing portions of the Gospels, see Scholz, i. p. xeviii., and the Lectionaria, about 20,
containing Lessons from the Acts and the Catholic Epistles, and 300 from the Epistles of
St. Paul. Scholz, ii. p. xl.
ANCIENT VERSIONS OF THE NEW TESTAMENT.
I. Aigyptiace. .
1. Coptic, or Memphitic, of IIIrd century. Published by Wilkins. Oxon,
1716. 4to.
2. Sahidic, or Thebaic, of IlIrd century. Published by Ford. Oxon, 1799. fol.
8. Basmuric, IIIrd century; fragments. Published by Engelbreth. Havnie,
1811. 4to.
1, dthiopica,
1. IVth century. Published by Bode. Brunsv. 1792.
2."Published by 7. P. Platt.
111. Arabice.—IVth and Vth centuries. Published by Erpentus. Lug. Bat. 1616. 4to.
See further, Tischendorf, p. \xxviii.
IV. Armenica.—Vth century, from Syriac; and accommodated to Latin Vulgate in XIIth
century. Published at Venet. 1805. fol. Mosque, 1834.
V. Georgiana.—Vth and VIth centuries. Published at Moscow, 1743. fol.; also, 1816.
VI. Gothica.—IVth century, made by Ulphilas, Bishop of the Goths, from Greek Byzantine
MSS. Portions published by Zahn. Lips. 1805. Mat, Milan, 1819;
at Leipsick, 1836, and in Abbé Migne’s Patrologia. Tom. xviii.
VII. Latine.
Itala sive Vetus. Published by Sabatier. Remis, 1739. 3 vols, fol. Bianchini,
Rom. 1749. 2 vols. fol.: for the Gospels; cp. Tischendorf, p. \xxxiii.
The nomenclature which combines all the ante-Hieronymian texts under the
name of Italic is not correct.
The Latin Versions consist of (1) the old Latin, as in the Codices Vercellenis,
Veronensis, and Colbertinus; (2) the revised text of Upper Italy, as in the
Codex Brixianus ; (3) another revised text, as in Codex Bobbiensis ; and
(4) the Vulgate of St. Jerome. Op. Tregelles, p. 170.
Vulgata sive Hieronymiana, IVth century. Published at Rome, 1590 and
1592.
The Codex Fuldensis, of VIth century, was collated by Lachmann. The
Codex Amiatinus (of the Vulgate), of the VIth century, in the Laurentian
Library at Florence, has been published by Tischendorf. Lips. 1851.
On these Versions, see T'regelles, pp. 100—103. 114. 170.
VIII. Persice. Published by Wheloc and Pierson. . Lond. 1657.
IX. Slavonica, IXth century.
X. Syriace.
1. Peschito (or literal), IInd century. Published by Schaaf. Lug. Bat. 1709,
1717. 410.
PRINCIPAL CRITICAL EDITIONS. Χχχὶχ
2. Cureton, of the greater part of the Gospels except St. Mark. ILIIrd century,
from the Nitrian Monastery in Egypt, now in British Museum. Cp. Tre-
gelles, p. 160. This Version will shortly be published, with an English
translation and notes, by the Rev. William Cureton, M.A., Canon of
Westminster.
ὃ. Philoxeniana (so called from Philoxenus, the Monophysite Bishop), VIth
century. Published by Waite. Oxon, 1778—1803.
4, Horacléensis, revised by Thomas of Heraclea, in VIIth century, See
Tischendorf, p. 1xxx.
Hierosolymitana, V Ith century.
PRINCIPAL CRITICAL EDITIONS OF THE NEW TESTAMENT.
Erasm. Basil, 1516, 1519, 1522, 1527, 1535.
Complutensis, in the fifth Volume of the Complutensian Polyglot; printed in a.p. 1514,
and published at Complutum or Alcala, in 1520.
Stephens. Paris, 1546, 1549, 1550, 1551.
Beza. Genev. 1565, 1576, 1589, 1598.
Elzecir, commonly called the “ textus receptus.” Lug. Bat. 1624.
Fell. Oxon. 1675.
Mill. Lond. 1707. Roterod. 1710, by Kuster.
Bentley. On his proposed edition, see Bentley's Correspondence, pp. 503—530 and passim,
and Tregelles, 57—78.
Bengel. Tubing. 1734.
Wetstein. Amstelodami, 1751, 1752. 2 vols. fol.
Griesbach. 1st ed. 1774; 2nd ed. 1796—1806,
Maithei. Riga, 1782—1788. 12 vols.
Alter. Vienne, 1786, 1787.
Birch. 1788—1801.
Scholz. Lips. 1830—1836. 2 vols. 4to.
Lachmann. 1st ed. 1831; 2nd ed. Berolin, 1842—1850. See T'regelles, pp. 97—115, and
Tischendorf, pp. xli.—xlvii.
Tischendorf. Lips. 1841. Two at Paris, 1842.
His first critical edition appeared at Leipsick, 1849; with copious Prolegomena. See
there, p. xli., for his own account of his editions.
His seventh Edition, now in course of publication (1856), is intended to present a complete
conspectus of all the critical subsidia, as yet available, for the revision of the Text of the New
Testament ; ;
The following extracts from the prospectus are of importance, as indicating the present
views of the learned Editor :—
*‘ Auf Grund dieser dokumentlichen Vorarbeiten, wie sie wohl noch nie fiir eine Neutest.
Ausgabe unternommen worden sind, wird zum ersten Male ein solcher kritischer Apparat
dargeboten, der fiir alle aufgenommenen Lesarten, ohne Ausnahme die Zeugnisse fiir und
wider enthilt, so wie auch die Angabe aller anderen Lesarten, die in den griechischen
Unzialhandschriften gefunden werden, oder sonst irgend beachtenswerthe Auctoritit fiir sich
haben.
“Der Textconstituirung ist die grésste Sorgfalt und Gewissenhaftigkeit gewidmet worden.
Forgesetzte und immer tiefer eingehende Beobachtungen haben den Herausgeber zu mancher
Aenderung der friihern Entscheidungen gefihrt ; namentlich hat er die Bevorzung einiger unseren
diltesten Zeugen aus triftigen Griinden beschranken zu miissen geglaubt.
xl ABBREVIATIONS, AUTHORS, AND EDITIONS
“In diesem Betrachte gewahrt die neueste Ausgabe eine gewiss willkommene Forderung
kritischer Studien dadurch, dass sie sehr haufig eine Andeutung der Entscheidungsgriinde
iiber die einzelnen Lesarten enthilt.”
Alford, Lond. 1855—6. Second Edition. 3 vols.
Bloomfield. Lond. 1855. Ninth Edition, 2 vols.
To these may be added,—
Scrivener, F’. H., collations of about Twenty MSS. of the Gospels. Camb. 1853.
Tregelles, S. P., on the Printed Text of the N. T. Lond. 1854.
ABBREVIATIONS, AUTHORS, AND EDITIONS
USED IN THE FOLLOWING NOTES ON THE FOUR GOSPELS.
A Lapide, Cornelius, In Evangelia. Lugd. 1732. Folio.
Alford, Henry, B.D., Greek Testament. 3 vols. 1855—6.
Ambrose, St., Ambrosii Opera. 4 vols. Paris. 1836.
Amphilochii, St., Opera. Paris. 1644.
Andreas, St., Cretensis, in St. Amphilochis Opera.
Andrewes, Bp., Works. Oxford. 11 vols. 1841—1854.
Arnoldi, M., Commentar zum Evangel. h. Matthaus. Trier. 1856.
Athanasius, St., Opera. Ed. Bened. 2 vols. folio. Patavii. 1777.
Aug., St., Augustini Opera. Ed. Benedict. 12 vols. 8vo. Paris. 1836.
Barrow, Isaac, D.D., Works. 6 vols. 8vo. Oxford. 1841.
Basil, St., Basilii Cesar. Opera. Ed. Paris. 1721. 3 vols. folio.
Bede, Venerabilis,in N.T. Ed. Giles. Lond. 1844.
Bengel, J. A.. Gnomon N. T. 2 vols. Tubing. 1835.
Beveridge, Bp., on the Thirty-nine Articles. Oxford. 1840. 2 vols.
Bingham, Joseph, Origines Ecclesiastice. London. 1834. 8 vols. 8vo.
Birks, T. R., Hore Evangelice. Lond. 1852.
Bloomfield, S. T., D.D., Greek Testament. 2 vols. 8vo. Ninth ed. 1855.
Browne, Professor, on the Thirty-nine Articles. London. 1850. 2 vols.
Bruder, C. H., Concordantia Novi Testamenti. Lips. 1842. 4to.
Bull, Bp., Works. Ed. Burton. 7 vols. Oxford. 1827.
Burgon, J. W., Plain Commentary on the Gospels for Devotional Reading. 4 vols. Oxford.
1855.
Bustorf, Johannes, Synagoga Judaica. Basil. 1680.
Casaubon, Isaac, Exercitationes Baronianse. Genev. 1654.
Catena Aurea in Evangelia. In Aquinatis Opera. Tom. iv.and v. Ed. Venet. 1775.
, English Translation. Oxford. 1843.
in St. Mattheei et St. Marci Evangelia. Ed. Cramer. Oxon. 1840.
——— in St. Luce et St. Joannis Evangelia. Ed. Cramer. Oxon. 1841.
Chemnitii, M., Harmonia. Lyseri et Gerhardi. 8 vols. folio. Hamburgh. 1704.
Chrys., St., Chrysostomi Opera. Ed. Savil. Eton. 1613. 8 vols. folio.
Clemens Alexandrinus, St., Opera. Ed. Potter. 2 vols. folio. Oxon. 1715.
Clemens Romanus in ‘‘ Patres A postolici.”
Cosin, Bp., on the Canon of Holy Scripture. Lond. 1672.
USED IN THE NOTES TO THE FOUR GOSPELS. xli
Cyril, St., Alecandrin., Opera. Lut. Paris. 1638.
——— Alexandrin., in S. Lucam. See Mai.
———, Hierosolym., Opera. Ed. Venet. 1763.
Davidson, Samuel, LL.D., Introduction to New Test. Lond. 1848.
De Wette, W. M. L., Handbuch zum N. T, Leipzig. 1845. 3te Auflage. 2 vols. 8vo.
Elz., Elzevir Edition of Nov. Test. Grec. Lug. Bat. 1624.
Epiphanii, S., Opera. Ed. Petavii. 2 vols. folio. Colon.
Eusebit Historia Ecclesiastica. Ed. Burton. Oxon. 1838.
Eusebius in St. Lucam. See Mai.:
Euthym., Euthymius Zigabenus. Edited by Pharmacides. Athenis. 2 vols. 1842.
Ford, James, Commentaries on the Four Gospels. 4 vols. Lond. This work, although not
used by the Editor, is specified here on account of its importance.
Glassii, Salom., Philologia Sacra. Amst. 1711. 4to.
Gregory, St., Gregorii Magni in Evangelia, in Opera, Vol. i. pp. 1436—1663. Ed. Paris.
1705. 4 vols. folio.
Greg. Nazian., St., Gregorii Nazianzeni Opera. Ed. Bened. Paris. 1778—1840. 2 vols.
folio.
—— Thaumaturg., Opera. Paris. Ed. 1721.
Greswoll, E., Harmonia Evangelica. Oxon. 1834.
Grinfield, Z. W., Editio Hellenistica N. T. et Scholia Hellenistica N.T. Lond. 1843—8.
4 vols. 8vo.
Grotius in “‘ Poli Synopsis Criticorum.”
Guerike Einleitung in das N. T. Leipzig. 1843.
Hengstenberg, Christologie. Translated by Keith and Arnold. Lond. 1847.
Hilary, St., Hilarii Opera. Oberthiir. 4 vols. Wiceberg. 1785.
Hippolytus, St., Opera. Ed. Fabricii. Hamburgh. 1716. 2 vols. folio.
Hooker, Rd., Works. 3 vols. 8vo. Oxford. 1841.
Hottinger, J. H., Thesaurus Philol. Tigur. 1659.
Treneus, St. Ed. Stieren. Lips. 1853. 2 vols. 8vo.
Jackson, Thomas, D.D., Works. 12 vols. Oxford. 1844.
Jahn, Archeologia Biblica. Vienne. 1814.
Jerome, St., Hieronymi Opera. Ed. Bened. Paris. 1693—1706. δ vols. folio.
Josephus, Opera. Richter. 6 vols. Lips. 1826.
Justin Martyr, St. Ed. Paris. 1742. Folio, and Otto, 2 vols. 8vo. Jens. 1842.
Kirchofer, Joh., Quellen-Sammlung zur Geschichte d. N. T. Canons. Ziirich. 1844.
Kitto, John, D.D., Daily Bible Illustrations. Edinb. 8 vols.
Kuinoel, C. T., Novum Testamentum Greecum. Ed. Lond. 1834. 3 vols.
Lachmann, C., Novum Testamentum. See above, p. xxxix.
Lardner, Nathanael, Works. 5 vols. 4to. Lond. 1815.
Lee, W. (Fellow and Tutor of Trin. Coll., Dublin), on the Inspiration of Holy Scripture.
Lond. 1854.
Leo, M., Opera. Lugd. 1700.
Lightfoot, John, D.D., Works. 2 vols. folio. Lond. 1684.
Lonsdale, Bp., and Archdn. Hale on the Gospels. Lond. 1849.
Liicke, F., Commentar iiber d. Evang. ἃ. Joannes. 3te Auflage. Bonn. 1840.
Macarii Opera, in ‘Greg. Thaumaturgi Opera.”
Mai, Angelo, Cardinal, Patrum Collectio Nova Vaticana. Rom. 1844. Vols. ii. and iv.
Maldonatus, Joannes, in Evangelia. Mogunt. 1853. 2 vols.
Mede, Joseph, Works. Lond. 1677. Folio.
Methodius, St., in St. Amphilochii Opera.
Meyer, H. A. W., Kritisch. exegetisch Kommentar iiber ἃ. N. T. Gétting. 1853. Ste
Auflage. xiv Parts.
Middleton, Bp., on the Greek Article in the N. T. Cambridge. 1828.
Mill, W., D.D., Christian Advocate’s Publications for 1844—5. Camb. 1855.
VOL. I. e
xlii ABBREVIATIONS, AUTHORS, AND EDITIONS, &c.
Mintert, Petri, Lexicon N. T. Francofurti.. 1728. 2 vols. 4to. A Lexicon illustrating the
Language of the N. T. from that of the LX X.
Olshausen, Hermann, Biblisches Commentar. Kénigsh. 1837. Translated into English in
Clarke’s Theol. Library.
Origenis Opera. Ed. De la Rue, folio, and ed. Lommatzsch. Berolin. 1831—45.
Patres Apostolici (St. Clemens Romanus, St. Ignatius, St. Polycarpus). Ed. Jacobson. Oxon.
1847, 2vols. 3rd edition.
Patritius, F. X., De Evangeliis. 2 vols. 4to. Friburg. 1853.
Pearson, Bp., on the Creed. Ed. Chevallier. Cambridge. 1849.—Minor Works. Ed.
Churton. 2 vols. Oxford. 1844.
Phrynichus, Lobeck. Lips. 1820.
Poli, Matth., Synopsis Criticorum in Sacram Scripturam. Lond. 1669. 4 vols. folio.
Robinson, Edw., D.D., Harmony of the Gospels. Published by the Religious Tract Society.
Biblical Researches in Palestine. 3 vols. Lond. 1841.
Rosenmiiller, Jo. Georg., Scholia in N. T. Ed. 6ta. Norimberg. 1815. 5 vols.
Routh, Martin, 8. T. P., Reliquie Sacre. 5 vols. Oxon. 1846—8.
Sanderson, Bp., Works. Ed. Jacobson. Oxford. 1854. 6 vols.
Schoettgen, Christian, Horse Hebraicee in New Test. Dresden. 1733.
Scholefield, James, Hints for an improved Translation of the N.T. Lond. 1850.
Septuaginta Interpretes Veteris Testamenti. Oxon, 1848. 3 vols,
Spanheim, Ezek., Dubia Evangelia. Genev. 1658.
Surenhusti, Gul., βίβλος καταλλαγῆς, on the Passages of the Old Testament quoted in the
New. Amst. 1713.
Taylor, Bishop, Life of Christ. 2 vols. 8vo. Lond. 1811.
Theoph., Theophylactus in Evangelia. Ined. Bened. Venet. 1754, 4 vols. folio.
Thilo, J. C., Codex Apocryphus N. T. Lips. 18382.
Tholuck, A., Glaubwiirdigkeit der Evangel. Geschichte. Hamburgh. 1838.
Tischendorf, Constantin., Novum Testamentum. See above, p. xxxix.
Townson, Thos., D.D., Works. Edited by R. Churton. Lond. 1810. 2 vols.
Tregelles, S. P., LL.D., on the Greek Text of the New Test. Lond. 1854,
Trench, R. C., Notes on the Miracles. 3rded. Lond. 1850.
——_————_ Notes of the Parables. 5thed. 1853.
Valckenaer, L. C., Schole in N.T. Lips. 1842. Amst. 1815—17.
Vorstius, Johan., De Hebraismis N. T. Ed. Fischer. Lips. 1778.
Waterland, Daniel, D.D., Works. Ed. Van Mildert. Oxford. 1823. 11 vols. 8vo.
Webster, W., and Wilkinson, W. F., Greek Testament. Vol. i. Lond. 1855.
Westcott, B. F'., on the Canon of N. T. 1855.
Wieseler, Karl., Chronol. Synops der Evangelien. Hamburgh. 1843.
Williams, Isaac, B.D., on the Gospels. London. 1843; and the Author’s other works “on
. the Nativity,” “the Holy Week,” and “on the Passion.”
Winer, G. B., Biblisches Real-Wéorterbuch. 3te Auflage. Leipzig. 1842.
——— Grammatik des N. T. Sprachidioms. 6te Auflage. Leipzig. 1855.
INTRODUCTORY NOTE ΤῸ THE FOUR GOSPELS.
I. On the Composition and Order of the Four Gospels.
In recent times, endeavours have been made to trace the origin of the Gospels, either (with
Semler, Lessing, Eichhorn, and others) —
1. To some primitive Aramaic documept ; or (with Schleiermacher)
2. To fragmentary narratives, anterior to their composition.
But these theories have no historic foundation; and have not led to any satisfactory
results.
It is well said by Rosenmiiller’, “ Equidem ingenud fateor, hanc de origine Trium Evan-
geliorum, ac de archetypo quodam Syro-Chaldaico eorum fonte (urevangelio) hypothesim mihi
semper fuisse suspectam. Etenim ut taceam, eam omni historico testimonio esse destitutam,
non video cur Matthzeus, testis oculatus et pars rerum gestarum, alieno subsidio ad Commenta-
rium suum componendum indiguerit.”
Besides, —St. Matthew was one of those who had the promise of Christ, ‘“‘ The Comforter
shall teach you all things, and bring to your remembrance whatsoever 1 have said unto you’.”
The testimony of Christian Antiquity is clear and consistent, that
(1) The four Gospels were delivered by the Holy Spirit to the Church of Christ through
the instrumentality of those persons whose names they bear.
(2) They were written in the order of time in which they are now placed.
(3) These four Gospels, and they alone, were received from the beginning as divinely
inspired histories of our Blessed Lord.
On these points see Origen*: ἐν τῷ πρώτῳ τῶν eis TO κατὰ Ματθαῖον, τὸν ἐκκλη-
σιαστικὸν φυλάττων κανόνα, μόνα τέσσαρα εἶναι εὐαγγέλια μαρτύρεται (᾿Ὠρυγένης)
ὧδέ πως γράφων" “᾿ς ἐν παραδύσει μαθὼν περὶ τῶν τεσσάρων εὐαγγελίων, ἃ καὶ μόνα
ἀναντίῤῥητά ἐστιν ἐν τῇ ὑπὸ τὸν οὐρανὸν ἐκκλησίᾳ τοῦ Θεοῦ' ὅτι πρῶτον μὲν γέγραπται τὸ
κατὰ τὸν ποτὲ τελώνην, ὕστερον δὲ ἀπόστολον ᾿Ιησοῦ Χριστοῦ, Ματθαῖον, ἐκδεδωκότα αὐτὸ
τοῖς ἀπὸ ᾿Ιουδαϊσμοῦ πιστεύσασι, γράμμασιν Ἑ βραϊκοῖς συντεταγμένον" δεύτερον δὲ τὸ
κατὰ Μάρκον, ὡς Πέτρος ὑφηγήσατο αὐτῷ, ποιήσαντα' ὃν καὶ νἱὸν ἐν τῇ καθολικῇ ἐπιστολῇ
διὰ τούτων ὡμολόγησε φάσκων, ᾿Ασπάζεται ὑμᾶς ἡ ἐν Βαβυλῶνι συνεκλεκτὴ, καὶ Μάρκος ὁ
vids μου". Καὶ τρίτον τὸ κατὰ Λουκᾶν, τὸ ὑπὸ Παύλον ἐπαινούμενον εὐαγγέλιον, τοῖς ἀπὸ τῶν
ἐθνῶν πεποιηκότα: ἐπὶ πῶσι τὸ κατὰ ᾿Ιωάννην." Cp. Aug. de Consens. Evang. i. 4.
And St. Jerome says’: “" Ecclesia, que supra petram, Domini voce, fundata est, quatuor
lumina paradisi instar eructans, guatuor angulos et annulos habet, per quos quasi Arca testa-
menti et custos legis Domini lignis immobilibus vehitur.
“Primus omnium est Matthewus publicanus, cognomento Levi; qui evangelium in Judz&
Hebreo sermone edidit, ob eorum vel maximd causam, qui in Jesum crediderant ex Judais, et
nequaquam Legis umbram, succedente Evangelii veritate, servabant.
“ Secundus Marcus, interpres apostoli Petri, et Alexandrine ecclesize primus Episcopus :
qui Dominum quidem Salvatorem ipse non vidit, sed ea, que magistrum audierat preedicantem,
juxta fidem magis gestorum narravit quam ordinem.
“ Tertius Lucas medicus, natione Syrus Antiochensis, cujus laus tn evangelto* ; qui et ipse
Vi, p. 48. 2 John xiv. 26. 3 ap. Euseb. vi. 25.
4 1 Pet. v. 13. 5 Procem in Matt., vol. iv. p. 8. δ 2 Cor. viii. 18.
e2
xliv INTRODUCTORY NOTE
discipulus apostoli Pauli in Achaize Boeotieque partibus volumen condidit, queedam altids
repetens : et ut ipse in procemio confitetur, audita magis quam visa describens.
“ Ultimus Joannes Apostolus et Evangelista, quem Jesus amavit plurimum, qui supra
pectus Domini recumbens purissima doctrinarum fluenta potavit, et qui solus de cruce meruit
audire, ‘ Ecce mater tua.’ Is cim esset in Asia, et jam tunc hereticorum semina pullularent
Cerinthi, Hebionis, et ceterorum qui negant Christum in carne venisse, quos et ipse in Epistola
sué Antichristos vocat', coactus est ab omnibus pend tunc Asis Episcopis et multarum Eccle-
siarum legationibus, de divinitate Salvatoris altids scribere, et ad ipsum (ut ita dicam) Dei
Verbum non tam audaci quam felici temeritate prorumpere. Unde et Ecclesiastica narrat
Historia, cm ἃ fratribus cogeretur ut scriberet, ita facturum se respondisse, si indicto jejunio
in commune omnes Deum deprecarentur, quo expleto, revelatione saturatus, illud procemium ὃ
coelo veniens eructavit, ‘In principio erat Verbum, et Verbum erat apud Deum, σὲ Deus erat
Verbum ; hoc erat in principio apud Deum’. ”
(4) Two of the Gospels (the first and last) were written by Arost.Es; the other two
were written under the direction of Apostles ;—that of St. Mark in connexion with
St. Peter; that of St. Luke, with St. Paul.
(5) The former three Gospels having been publicly received and read in the Churches of
Christendom, were solemnly sanctioned by St. John, who added his own Gospel to
complete the Evangelical Canon. Cp. below, p. 206.
(6) They were read in the Church as of equal authority with the writings of Moses and the
Prophets, and as inspired by One and the same Spirit, Who had spoken in the Old
Testament, and Who was given by the one and same Lord, the Everlasting Locos
or Word, Jesus Christ.
“The Locos,” (the Son of God,) “the Creator of all things, Who sitteth upon the
Cherubim, and holdeth all things together, after that He was manifested to men, gave us the
Fourfold Gospel, which is held together by one Srirtt *.”
“ Qui Prophetas ante descensionem suam preemisit, Ipse et Apostolos post ascensionem
suam misit. Quicquid 1116 de suis factis et dictis nos legere voluit, hoc scribendum illis tanquam
suis manibus imperavit ‘.”
“ Spreitus Sanctos est qui in Vetere Testamento Legem et Prophetas, Novo verd
Evangelia et Christi Apostolos inspiravit; et ideo que sunt Novi ac Veteris Instrumenti
Volumina que secundim majorum traditionem per Ipsum Spiritum Sanctum inspirata creduntur
et Ecclesiis Christi tradita,” &c. ἡ
See also the very ancient Canon of Scripture*: “ Licet varia singulis Evangeliorum
Libris Principia doceantur, nihil tamen differt credentium fides, chm Uno ae Principal Spiritu
declarata sint in omnibus omnia de Nativitate, de Passione, de Resurrectione, de Conversatione
cum discipulis suis, et de gemino Ejus Adventu.”
For a Catena of ancient Testimonies to their Inspiration, see Routh, R. 5. v. ad jin., and
Lee on Inspiration, Appendix.G.
The Editor may be permitted to insert what has been written by him on this subject in
another place’;
The Christian Church, looking at the origin of the Four Gosrets, and at the attributes
which God has in rich measure been pleased to bestow upon them by His Holy Spirit, found a
prophetic picture of them in the Four living Cherubim, named from heavenly knowledge, seen
by Ezekiel at the river of Chebar*. Like them the Gospels are Four in number ; like them
they are the Chariot of God Who sttteth between the Cherubim® : like them they bear Him on a
1.1 Joh. ii. 18. 22. (Opp. t. iv. p. 574): —Tangam et Novum breviter Testa-
2 Joh. i. 1. mentum. Matthause, Marcus, Lucas, et Joannes, quadriga
3 S. Irenaeus, iii. 1). Cp. iii. 1. Domini et verum Cherubim, quod interpretatur ecientiea mul-
4 Aug. de Cons. Ev. i. 54. titxdo, per totum corpus oculati sunt, scintille emicant, dis-
5 Ruffin. in Symb., p- 26, *P S. Cyprian, ed. Amst. 1691. currunt fulgura, pedes habent rectos et in sublime tendentes,
© Ap. Routh, R. 8. i. 394— terga pennata et ubique volitantia, Tenent se mutud, sibique
7 Lectures on the Canon of ΥΡΗΝΗΝ Lect. vi. perplexi sunt, et quasi rota in rot& volvuntur, et pergunt quo-
® Ezek. i. 5—26, and x. J—22. Cp. S. Iren. iii. 11. § 8. cunque eos flatus Sancti Spirits perduxerit.”
8. Athanas. Synops. Script. p. ὅδ. 8. Aug. de Cons. Ev. Cp. Williams on the Study of the Gospels, pp. 5—20.
i, 10. 3. Hieron. in Matt. Procem. Ep. l..ad Paulinum 5 Ps. xcix. 1; Ixxx. 1; xviii. 10.
TO THE FOUR GOSPELS. xlv
winged Throne into all lands: like them they move wherever the Spirit guides them: like them
they are marvellously joined together, intertwined with coincidences and differences; wing in-
terwoven with wing, and wheel inwound with wheel ; like them they are full of eyes, and sparkle
with heavenly light ; like them they sweep from heaven to earth, and from earth to heaven, and
fly with the lightning’s speed, and with the noise of many waters. Their sound is gone out into
all lands, and their words unto the end of the world’.
Further, the Ancient Church recognized the Four Gospels in the Four Living Creatures
of the Apocalypse, seen by St. John in heaven, and crying Holy, holy, holy, Lord God Almighty,
which was, and ts, and is to come’.
These expressions have a special use, in assuring us of the important fact, that although
other writings were then extant, pretending to evangelical authority, yet it is clear from her
language *, as now cited, that the Church of Christ rejected those writings, and recognized
Four Gospels, and Four only.
And these four Gospels were identical in name, in form, and in matter, with those received
by ourselves at this day.
In further evidence of their fourfold character, we may observe that one of the earlier
Christian writers employed himself in making a ‘‘ Harmony of the Gospels,” and from the
name ‘ (Diatessaron) which he gave to his work, it is certain, that four Gospels, and four only,
were then received by the Church. :
If we trace the four Evangelical streams back toward their source, we find that they are
all derived, through Apostolic channels, from Curist Himsecr.
The author of the first Gospel, St. MartHEw, was an Apostle of Christ’. He wrote‘
for the special use of his own countrymen, and of the Christian Church of Jerusalem, the
mother of all Christian Churches, which was first governed by St. James, the Lord’s brother,
and continued to flourish during the earlier part of the second century’. The first written
Gospel, then, be it remembered (that is, the first Evangelical Record of Christ's miracles,
preaching, death, resurrection, and ascension), was composed for the use of that country in
which our Lord’s life was passed. The Gospel was first offered to the Jews. And the fact
that St. Matthew's Gospel is designed for Jews, is a strong evidence of its priority. It was
circulated in that city in which our Lord suffered. This isa striking proof of the confidence
of the Apostles in the truth of Christianity. They did not shrink from inquiry, but challenged
and courted it. This Gospel, so written, was received as Scripture by the Christian Church
at Jerusalem. And this reception and public reading of St. Matthew's Gospel, as not only
a true history, but as divinely inspired, in the Church of Jerusalem at that period, is one of
the strongest evidences that could be given of its Veracity and Inspiration.
St. Marx wrote his Gospel under the dictation of the Apostle St. Peter*, who calls him
his son® in the faith: and it is observable, as in full accordance with this account of the
authorship of these two Gospels respectively, that from St. Matthew's Gospel” alone we learn
1 Ps. xix. 4. Yet it has been said that the Gospels ere
i.e. the Syro-Chaldaic, or Aramaic. See above, note, p. xiii.
“mere fragmentary documents.’” Each of the four Evan- ;
and ren. iii. 1, and Aug. de Cons. Ev. i. 4. 8. Cyril,
gelical Cherubim is perfect in himself; and each is harmoni-
ously fitted to the fourfold group, and lends his aid to the
other three, and contributes to the perfection of the whole;
and to the glory and motion of the fourfold car on which the
Spirit rides throughout the world in all time. This double
perfection,— individual and corporate,—absolute and relative,
—is one of the divine characteristics of the Gospels. A part
of their perfection consists in what is called by some their
Sragmentary character, viz. in their not superseding one an-
other,
2 Rev. iv.4—11. See the authorities cited in the Author’s
Lectures on the Apocalypse, Lect. iv. pp. 114—136.
3 See also Origen ap. Euseb. vi. 25, μόνα τέσσαρα. Homil.
in Luc. p. 932, Eused. iii. 25, ἁγία τετρακτύς.
4 Tatian, scholar of Justin Martyr. See Euseb. iv. 29, on
his Diatessaron. On the Harmony of Theophilus Antioche-
nus, see Hieron. ad Algas. iv. p. 197.
5 Eused. iii. 24. S. Hieron. Procem. in S. Matt.
6 In the first instance, in the Hebrew dialect of his country,
Hierol. Cat. 14, p. 212.
7 Till Hadrian’s time. Euseb. Dem. Evang. iii. 5.
8 Tren. iii. 10. 6. Euseb. iii. 39; vi. 14 (from Clem. Alex.)
Demon, Evang. iii. 5. Hieron. Script. Eccl. c. i. and c. 8.
Tertullian. adv. Marcion. iv. δ. Euthym. Zygab. i. p. 16.
Epiphan. Heres. li. 4. St. Peter says (2 Pet. i. 15), “I will
endeavour that after my departure (μετὰ τὴν ἐμὴν ἔξοδον)
ye may have these things in remembrance.” This may be
compared with a passage of Irenaeus, iii. 1, μετὰ τὴν Πέτρου
καὶ Παύλου ἜΞΟΔΟΝ Μάρκος ὁ μαθητὴς καὶ ἑρμηνευτὴς Πέ-
τρου, καὶ αὐτὸς τὰ ὑπὸ Πέτρου κηρυσσόμενα γεγραφὼς ἡμῖν
παραδέδωκε.
9. 1 Pet. v. 13.
10 Matt. ix. 9, compared with Mark ii. 14. Luke v. 27;
and Matt. x. 3, compared with Mark iii. 18. Luke vi. 15,
whence Eused. Dem. Ev. iii. c. 5, says well, Ματθαῖος ἑαυτοῦ
στηλιτεύει βίον. The whole passage of Eusebius deserves a
careful perusal.
xlvi - INTRODUCTORY NOTE
that the Evangelist belonged to the despised class of Publicans, while it is not he, but another
Evangelist (St. Luke '), who tells us the honourable fact that Levi ἐφ all, rose up, and followed
Christ. And in like manner the infirmities of St. Peter are recorded with the most circum-
stantial fulness in the Gospel of Marcus his son*; but we are left to gather our knowledge of
his virtues and of the praises with which he was honoured by his Divine Master, from the
other Gospels.
Sr. Luxe’s Gospel, as Christian antiquity testifies *, was written under the eye of St. Paul,
who was made an able minister of the New Testament‘, by knowledge given him above measure, in
visions and revelations of the Lord‘; and to St. Luke's fidelity St. Paul bears testimony, when
he speaks of him as the beloved physician *, who alone is with him’, and probably, as the brother
whose praise is in the Gospel throughout all the Churches*.
St. Paul was the Apostle, St. Luke the Evangelist, of the Gentiles’. The same spirit
was in them both. Hence, in St. Luke’s Gospel especially, there is a rich storehouse of
comfort and hope for all who sit in darkness and the shadow of death. Here the good Samari-
tan, Christ Himself, pours oil and wine into the wounds of the broken-hearted. Here He
calls them home in the parable of the Prodigal. Here He accepts them in the Publican.
Here He visits them in Zacchzeus. Here He pardons them in the penitent thief”.
The fourth and last Gospel, which was written at or soon after the close of the first
century, is also from an Apostle—Sr. Joun.
Thus all the four Gospels are seen to be due to Christ’s Aposties, who received special
promises from Him that Ho would send them the Holy Ghost to teach them all things, to bring all
things to their remembrance, and guide them into all truth™, and of whom it is said, that when He
had ascended up on high, He gave some Apostles, and some Evangelists, for the edifying of His
Church". Thus we behold the four Evangelical streams, when traced upward, issuing from the
Apostolic wells which spring up from the One Divine Fountain of living waters, Who said,
Whosoever drinketh of the water that I shall give him, shall never thirst; but the water that I
shall give him shall be in him a well of water springing up unto everlasting life".
The last Gospel, as we have said, was written by St. John. He was the disciple whom
Jesus loved *; he was the disciple who leaned on His breast at supper, when He instituted the
Feast of Love, in which the Church will show forth her Lord’s death “lJ He come"; he was the
disciple to whom Jesus said on the Cross, Behold thy Mother, and who thenceforth took her to
his own home. .
The other Apostles were taken away, one after the other, by violent deaths,—by the cross,
by the sword, by wild beasts, and by the stake. St. John survived them all. He was miracu-
lously rescued from the furnace’, and at length died a natural death, at the age of above a
hundred years’*. The other Apostles were sent to Christ by force; St. John tarried till Christ
came for him, and gently took him to Himself. Theirs was the martyrdom of death, his the
martyrdom of life.
The beloved Disciple of the Incarnate Word was providentially preserved to a great old
age, not only to refute the heretics who denied the Lord that bought them, and to convince us
of the Divinity of the Uncreated Word Who was in the beginning with God, but also to
complete the witness of the Written Word, and to vindicate its Inspiration from the forgeries of
false teachers, and to assure us of its fulness and divine character.
In confirmation of this assertion, let us now refer to a fact, attested by ancient and
unexceptionable witnesses’. Towards the close of his long life, copies of the three Gospels of
1 Luke v. 28. 13 John iv. 14. M John xiii. 23.
2 See Dr. Townson, pp. 154—8. The Editor cannot men- 131 Cor. xi. 26. 16 John xix. 27.
tion Dr. Townson's work, without commending it to the stu- 17 From the cauldron of boiling oil, under Domitian. Ter-
dent of the Gospels. tudlian. Preescr. Her. 36. S. Polycarp. in Victor. Catena,
3 Tren. iii. 1. Tertullian adv. Marcion iv. 2; iv. 5. S. ap. Feuard. Iren. iii.3. Cotel. Patr. Ap. ii. 205.
Hieron. Script. Eccl. c. 7. 18 Eusebii Chronicon. Hieron. Vir. Illust. [X. Comment. in
* 2 Cor. iii. 6. 5 2 Cor. xii. 7. Matt. xx. 22; he died anno etat. 120, according to Auct.
§ Col. iv. 14. 7 2 Tim. iv. 11. Inc. cited in next note.
§ 2 Cor. viii. 18. Chrysos. Homil. in Act. i. Hieron. Vir. ‘9 Clem. Al. ap. Euseb. vi. 14. Euseb. iii. 24. Epiphan.
Illust. 7. Euseb. vi. 26. Her, li. 5. Hieron. Script. Eccl. c. 9. in Matt. Procem.
9 Origen ap. Eused. vi. 25. Victorin, in Apocalyps. Bibl. Patrum Max, iii. 418. Auct.
10 See Townson, pp. 181—196. Incert. apud Chrysost. Mon{faucon. viii. 132, Appendix.
N John xiv. 26; xvi. 13. 12 Eph. iv. 11, Auct. Inc. ap. Augustin in Joann. “ Compulsus Joannes ab
TO THE FOUR GOSPELS. xlvii
St. MattHew, St. Marg, and St. Luxe, which at that time, we are informed, had been
diffused throughout Christendom, were publicly brought to St. Joun, in the city of Ephesus,
of which he was the Metropolitan, by some of the Bishops of the Asiatic Churches’; and
in their presence St. John openly * acknowledged these three Gospels as inspired, and, at their
request, composed his own Gospel in order to complete the Evangelical Record of the Life and
Teaching of Jesus Christ.
The second Evangelist St. Mark authenticated the first, St. Matthew, by repeating much
of his gospel; so, the third St. Luke guaranteed the first and second; the fourth, St. John
omitted much that the preceding three had related, and related much that they had omitted ;
and so canonized them *.
Let it be remembered, that the three earlier Gospels were at that time received by the
Church as inspired ; and if St. John had not been fully persuaded of their Inspiration,—he,
who writes to others, Beloved, believe not every Spirit, but try the Spirits whether they are
of God ‘,—would not have approved them as inspired, as he did, but he would have rejected
them as falsely claiming to be divine.
Nor, again, acknowledging them as divine, would he have presumed to add his own Gospel
as the consummation of theirs, unless he had been also sure that what he himself wrote was
dictated by the same Divine Setrir Who had inspired the other three.
It is also clear, that, by composing his own Gospel as the complement of the three pre-
ceding ones, he has given an infallible assurance to us, that we, who have the four Gospels,
possess a complete, divinely inspired, History of our Lord’s Ministry.
Thus we find that all the Gospels are brought together into One. They come to us
through the hands of St. John.
What better witness could we have or desire, of the oneness, the fulness, the integrity, and
the Inspiration of the Gospels, than the Beloved Disciple, who was specially qualified to under-
stand divine things, by the unsullied purity of his life, even from his youth, who leaned on our
Lord’s breast at supper, and drank in heavenly truth from His Divine lips ; and to whom Jesus
Christ gave the most endearing pledge of His confidence and love, by commending to him His
Mother from the Cross?
Who, again, a more faithful and competent Authority in this solemn matter, than that
Apostle, whose life appears to have been prolonged by Christ beyond that of all his Apostolic
brethren, for this purpose, that he might comfort Christ’s widowed spouse, the Church; that
he might take her also, if we may so speak, to his own home; and vindicate against false
teachers the Divine honour of her Lord?
May we not, therefore, safely say, that by the hands of the beloved disciple, Cuzist Him-
self has set His seal on the Gospels; and that in receiving them through the hands of him who
leaned on our Lord’s breast at supper, we receive them from the mouth of Cuaist ".
II. On the verbal coincidences in the Gospels.
1. It appears from ancient testimony, that the Gospels were written by Divine In-
spiration, in order to be publicly read tn the Christian Church in every age and country of the
world.
Asie Episcopis scripsit. . . Legerat Evangelia trium Evange-
listarum et approbaverat fidem eorum et veritatem,” and the
next note but one.
1 See the passages collected by Archbp. Ussher, Original of
Bishops and Metropolitans, p. 63. Oxf. 1641.
32 Theodor. Mopsuest. (who flourished in the end of the
fourth century) says (in Catena in Joann. Corderii, Mill.
N. T. p. 198, ed. 1723), ἐπήνεσεν (Ἰωάννης) τῆς ἀληθείας
τοὺς yeypapéras, ἔφησε δὲ βραχέα παραλελεῖφθαι (τοῖς τρισὶν
εὐαγγελισταῖΞ)" ἐπὶ τούτοις sue ans ἀδελφῶν (ἐν τῇ ᾿Ασίᾳ)
ἐγένετο ταῦτα ἃ μάλιστα ἀναγκαῖα κρίνει πρὸς διδασκαλίαν,
παραλελειμμένα δὲ ὁρᾷ τοῖς λοιποῖς (εὐαγγελισταῖς) γράψαι
pera σπουδῆς" ὃ καὶ πεποίηκεν.
3 See further below, p. 206, for a reply to objections made
to the above assertions.
+ 1 John iv. 1.
5 Hence the admirable words of 8. August. in De Civitate
Dei, lib. xi. cap. ii, ed. Paris, 1838. vol. vii. p. 439.—* Ipsa
Verivas, Devs Der Fiiivs, homine assumpto, non Deo con-
sumpto, eamdem constituit bi ed fundavit fidem, ut ad hominis
Deum iter esset homini per hominem Deum. Hic est enim
mediator Dei et hominum homo Christus Jesus.”—(Jdid. cap.
iii.) ‘Hic prius per prophetas, deinde per Se Ipsum, postea
per Apostolos, quantum satis esse judicavit, locutus, etiam
Scripturam condidit, quee Canonica nominatur, eminentis-
simee auctoritatis, cui fidem habemus de his rebus quas igno-
rare non expedit, nec per nosmetipsos nosse idonei sumus.”
And again :—
“ Distincta est ἃ posterioribus libris excellentia Canonica
auctoritatis Vereris et Novi TESTAMENTI, quie APOSTOLO-
RUM confirmata temporibus, per successiones Episcopales et
propagationes Ecclesiarum tanquam in sede quédam subli-
miter constituta est, cui serviat omnis fidelis et pius Intel-
lectus.” —S, Augustin. c. Faustum, ii. ο. 5.
xlviii . INTRODUCTORY NOTE
2. And that they were so read, wherever Christianity was received.
The commands of St. Paul, that his own Epistles should be thus read', and the fact
that the Scriptures of the Old Testament were read in the Synagogues and in the Church,
confirm the testimony that the Gospels were read in the Church as soon as they were
published.
8. What had been written by any preceding Evangelist in his Gospel could not be
unknown to his successors’ ;
It is well said by St. Augustine*,—“ Quamvis singuli (Evangelistee) suum quendam nar-
randi ordinem tenuisse videantur, non tamen unusquisque eorum, velut alterius preecedentis
ignorans, voluisse scribere reperitur, vel ignorata preetermisisse, que scripsisse alius invenitur ;
sed sicut unicuique inspiratum est, non superfluam operationem sui laboris adjecit.”
4. The Holy Spirit, in the Old Testament, for the sake of greater assurance, often repeats
by one prophet what He had said by another; and so it is in the Historical Books of the Old
Testament. This is proved by Dr. Townson ἡ, who says,—“ The Holy Bible abounds in quota-
tions, but they are introduced in a way which is peculiar to Revelation. When a Prophet
mentions one of his own holy brethren, as when Ezekiel names Daniel, or Daniel Jeremiah,—
when they mention them they do not quote them, and when they quote them they do not
mention them °.”
On the principle of reiteration as characteristic of Divine Revelations, see Gen. xli. 32.
Acts x. 16; and above, p. xxiii. The Prophetical Books of Daniel and the Apocalypse abound
with examples of it.
5. It is probable ἃ priori that the Holy Spirit would adopt a similar practice in the New
Testament to that which He had employed in the Old. And we find it so in fact.
By means of the second and third Evangelists, St. Mark and St. Luke, He warrants
the truth and genuineness of the first Gospel. This He does by repeating much of its
contents. Jn the mouth of two or three witnesses every word is established. Thus the Evan-
gelists became joint vouchers for the truth of the genuine Gosre1.s, and, at the same time, joint
opposers® of the spurious ones, which were obtruded on the world.
The fourth Evangelist, St. John, pursued a different course for doing the same thing; he
declared his approval of the foregoing Gospels, not by repeating, but, for the most part, by
omitting, what they had related, and by supplying what they had omitted’.
The same is true of the Apostolic Episties; they also are, as it were, entwined one
with another in a loving embrace of words and sentiments. And the Inspiration of one aids
in proving the Inspiration of all.
St. Peter, in his first Epistle, repeats parts of the Epistle of St. James. In his second
Epistle he recognizes as Scripture all the Epistles of St. Paul’, and incorporates a great
part of the Epistle of St. Jude. St. John, in his Epistle, responds to the first of St. Peter,
and interweaves the same thoughts and words in all his three Epistles.
This mutual intertexture is a remarkable characteristic of the Books of Scripture.
All the Eprstites of the New Testament, as well as all the GosPets, cohere together,
and confirm each other.
Further ; as the beloved disciple, the blessed Evangelist and Apostle, St. Jonn, whose
life was prolonged far beyond that of any other writer of the New Testament, authenticates the
Gospels, so he canonizes the Epistles likewise, by his stlence.
If what had been taught in them had been erroneous, he would have raised his voice
against it. But, by abstaining from entering on those great and sublime doctrines handled by
St. Paul and St. Peter, by St. James and St. Jude, in their Epistles, and by confining himself
to the Doctrine of Christian Love, St. John showed his approval of what they had taught, and
1 1 Thess. νυ. 27. Col. iv. 15. Cp. 2 Cor. i. 13. 5 Cp. Lee on Inspiration, p. 320.
2 Cp. Justin Martyr, Apol. 1\—68. Epist. ad Diognet. ii. © Compare Townson’s Works, p. 229; and Dr. Owen's Ob-
Tertullian, Apol. 39. Preeecr. Heret. 36. Adv. Marcion. servations on the Four Gospels, p. 109.
iv. 5. 7 See below, p. 206, and cp. Townson, pp. 15, 16.
..3 De Consens. Ev. i. 4, ® 2 Pet. iii. 15, 16. See Lectures on the Canon, VII.,
4 p. cxxxiv—calvii, VII, ΙΧ, Guerike, Einleitung, p. 460.
TO THE FOUR GOSPELS. xlix
that it is all-sufficient, without any Additions or Developments, provided it be bound together
and encircled by the zone of Love.
Thus the Unity of plan, on which the Gospels and Epistles are written, bears witness
to their derivation from One and the Same Spirit’.
And this Plan is similar to what the Holy Spirit had adopted, in dictating the Books
both historical and prophetical of the Old Testament.
In fine, we thus trace the agency of the same Divine Hand in the Sacred Volume, whose
component parts were given to the world by the ministry of different persons, living in different
countries, from time to time, at intervals throughout a period of about fifteen centuries; and
whose subject-matter extends over no less a time than forty centuries ; and, indeed, reaches
from the Creation of the World to the Last Day.
III. On the Dates of the composition of the Gospels.
The most ancient testimony on this subject is that of Zreneus c. Heres. iii. 1, which
seems, at first sight, to intimate that St. Matthew's Gospel was written when St. Paul was
at Rome, i.e. not before a.p. 61.
But this is at variance with other statements ; particularly with that of Clemens Alen-
andrinus (in Euseb. iii. 24), who relates that St. Matthew first preached to the Hebrews in
their own tongue, and that when he was about to go into foreign parts, he published his Gospel
in his vernacular tongue, so as to compensate for the lack of his personal presence by writing.
And there is reason to believe that he left Judea in or about the twelfth year after the
Ascension. Cp. Clemens Alexand. Strom. vi. p. 636. Grade, Spicileg. i. p. 67. Apollonius ap.
Routh, Relig. Sacr. i. p. 484.
But perhaps the text of Jrenzus ought to be so punctuated and interpreted, that he may
be understood to speak of the Greek text of St. Matthew, as follows;—O μὲν δὴ Ματθαῖος
ἐν τοῖς ‘EBpaios τῇ ἰδίᾳ διαλέκτῳ αὐτῶν (i.e. he preached and wrote to the Hebrews in
their own tongue), καὶ γραφὴν ἐξήνεγκεν Εὐαγγελίου, tod Πέτρου καὶ τοῦ Παύλου ἐν
“Ῥώμῃ εὐωγγελιζομένων, καὶ θεμελιούντων τὴν ᾿Εκκλησίαν (i.e. and he also put forth (ἐξ) to
the world his written Gospel, in Greek, when St. Peter and St. Paul were at Rome, and were
founding the Church there). ;
Thus, perhaps, the discrepancies of ancient testimony, with regard to the date of St.
Matthew's Gospel, may be explained. Those which assign an earlier date to it (e.g. Cosmas
Alezandrinus, Isidore of Seville, Theophylact, and Euthymius, quoted by Lardner, Credibility,
xi. p. 375), are probably speaking of the Hebrew edition of it. And this, probably, was
published before a.p. xtv1; and those authors who speak of a ater date, are referring to the
Greek edition of it. And this, it would seem, from the words of Irengeus, was published at
Rome, about a.p. txts. For why should he connect its publication with St. Peter’s and
St. Paul’s preaching in that city, unless that publication had some relation to the place where
they preached !
But probably it was published at an earlier date elsewhere.
If the expressions in St. Matthew, ch. xxvii. 8 (“‘ That field was called the field of blood
unto this day”), and xxviii. 15 (“this saying is commonly reported among the Jews until this
day”), are rightly supposed to indicate a considerable interval of time between the events
specified and the date of composition, it may be suggested as not improbable that these notices
may have not been in the Hebrew edition, and may have been added in the later edition, the
Greek, where they now are.
2. We find that δέ. Mark adopts, in many cases, the Greek of St. Matthew, and therefore
St. Matthew's Greek Gospel must have been published before the death of St. Peter, under
whose direction St. Mark’s Gospel was written; and St. Matthew's Greek Gospel is uniformly
cited by the Fathers as his. .
8. The Gospel according to St. Mark was dictated at Rome by the Apostle St. Peter,
and was published by St. Mark, and afterwards preached by him at Alexandria’. Epiphanius*
1 Partly, from the Editor’s Lectures on the Canon of Scrip- ? -Athanas. Synops. Sacr. Ser. ii. p. 56. Kirch. p. 11.
ture. Lect. XI. > Her. ii. δ].
VOL. I. f
oe
1 INTRODUCTORY NOTE
says that St. Mark wrote immediately (εὐθὺς) after St. Matthew. See further below,
p. 93.
4. St. Luke's Gospel is an introduction to his other work, the Acts of the Apostles,
which is not continued beyond a.p. 63. See below, p. 130.
5. St. John published his Gospel about the end of the first century. See below, p. 206.
IV. Introductory Note to St. Matthew's Gospel.
On St. Matthew’s name see ix. 9. As a proof of the genuineness of his Gospel, it may be
observed, that the Author adds to the Apostolical name of Matthew the adjunct of τελώνης
(x. 8), which none of the other Evangelists do; and that they do not join his former profession
with the Apostolical name of Matthew as he does (ix. 9), but with that of Zevi. He mentions'
indeed that Matthew, when called by Christ, arose and followed Him (ix. 9) ; but not, as St. Luke
does, that Levi Jef all and followed Him, and made a great feast for Him in his own house ’.
In fis Apostolic Catalogue Matthew is placed after Thomas, before whom he is ranked by
St. Mark and St. Luke’.
These are internal evidences confirmatory of the ancient testimony which ascribes the first
Gospel to St. Matthew; and they are indications also of the Author’s modesty. It has been
observed, that the Author faithfully records speeches in which the Publicans are ranked with
sinners and heathens ‘,—another evidence of his humility, and of his gratitude to Christ for
choosing himself, a member of that despised class; and a proof of the truth of Christianity,
which could convert the world by such instruments as the world most despised ",
The following paragraphs from St. Chrysostom* may serve as introductory to this
and the other Gospels :—
“You may ask, why, when there were so many disciples of Christ, two only of the Apostles
wrote Gospels, and two of their followers ;—for one (St. Luke) was a disciple of St. Paul, and
the other (St. Mark) a disciple of St. Peter; and with John and Matthew they wrote the Gos-
pels !—Because they did nothing for vain-glory, and all for edification. What then, you may
say, was not one Evangelist enough?—Yes. But here is a strong evidence of truth. The
Writers are four; they do not write at the same time or at the same place, or after conference
with each other, and yet they speak as it were with one mouth. But, you may say, this is not the
case, for oftentimes they disagree... But here also, we say, is a proof of truth. For, if they
had agreed literally, their adversaries would have said that they wrote by collusion. But now
these slight seeming discrepancies rescue them from such a suspicion. But in the main things
which concern our eternal life, and which constitute the preaching of salvation, there is not the
slightest divergence among them. And what are these? That God became man; that He
wrought miracles ; that He was crucified, buried, rose again, ascended, and will come again to
judge, and gave saving commandments, and delivered a Law not contrary to the Old Testament;
that He is the Son of God, the only-begotten, and one substance with the Father; and other
articles like these. In all these they agree.
“Do not be perplexed, if they do not all relate every thing in the history of Christ's
Miracles; but one of them recounts one incident and one another. For if one had narrated
every thing, the others would have been superfluous; and if each had narrated things wholly
independent and special to himself, the present evidence of agreement would not have been
given.
“Therefore they narrate many things in common, and yet each narrates some things
peculiar to himself.
“St. Luke tells us the cause why he was induced to write (i.4). St. John does not declare
the reason of his own writing ; but the tradition which has come down to us from our fathers
is, that inasmuch as the three other Evangelists had dwelt mainly on the subject of the Incar-
1 Mark ii. 14. Luke v. 27. ‘ 4 Matt. ix. 11; xi. 19; xviii. 17; xxi. 31, 82.
2 Luke v. 27, 28. 5 Cp. Eused. Dem. Evangel. iii. 5. Epiphan. Heres. ii. δ].
3 Matt. x. 3; iii. 18. Luke vi. 15. 6 In Matth. init.
TO THE FOUR GOSPELS. li
nation, and there was some danger lest the doctrine of the Divinity of Christ should be passed
over, he applied himself to the writing of his Gospel ; and this is evident from history, and from
the preamble of his Gospel.
“St. Matthew is said to have composed his Gospel at the instance of Hebrew converts,
and to have written in the Hebrew tongue. St. Matthew, writing for Jews, declares that
Christ is from Abraham and David. St. Luke, writing for all, deduces the Genealogy from
Adam.
“ We may also show the harmony of the Gospels from the testimony of the World which has
received them. We may show it even from the Enemies of truth. For many Heresies sprang
up after they were written ; and these Heresies are hostile to the Gospels; and yet some of
them have received them all, and others have cut away parts of them from the residue, and
receive the rest. But if the Gospels had been inconsistent, those Heresies, which teach what
is contrary to the Gospels, would not have received them; nor would those heresies which
receive only a part have so argued from that part, that the part itself proclaims its own
affinity with the rest. For, as if you were to take some flesh from the human side, you find
there nerves, and veins, and bones, and arteries, and blood, and (so to speak) a specimen of
the whole bodily organization in its integrity, so it is with the Gospels. In each part you see
the texture of the whole '.”
As to the order of events in the Evangelical History, it is certain that the Evangelists did
not intend to relate them in exactly the chronological sequence in which they occurred.
St. Aug. observes on this point’, that, as it is no man’s power to‘choose in what order he will
remember the things he has once known, so it is probable that the Evangelists thought
themselves obliged to relate events in that order in which it pleased God to bring them to their
mind. That is, the Holy Spirit acted on their minds in bringing things to their remembrance’,
and also in suggesting them in such an order as might be most conducive to the purpose with
which the several Gospels, respectively, were written.
The following paragraphs are in part derived from Augustine (De Consensu Evan-
gelistarum, passim) :—
“Christ is our King and Priest. The Evangelist St. Matthew more fully declares in
his Gospel, and dwells on more constantly, those things which concern Christ's Kingly character
and office. He begins his Gospel with tracing Christ’s Genealogy from David the King, by
a line of Kings. Here wise men come from the East to do homage to the King of the Jews,
whose birth strikes fear into the heart of Herod the King.
“St. Luke dilates more on what belongs to Christ as our Priest. He alone mentions the
relationship of Mary to the wife of Zachariah the Priest. He relates the Angelic Vision to
Zachariah ministering in the Priest’s office. He describes the sacrificial offerings made for
Christ, an Infant, in the Temple (ii. 22—24). He oftener than the rest reveals to us Christ
in prayer (see on chap. v. 16), and intimates to us the mediatorial office of Him Who ever liveth
to make intercession for us‘.
“We therefore concur with those, who, in interpreting the Vision of the Four Living
Creatures in the Apocalypse, which represent the Four Gospels’, assign the Lion, the King of
all Beasts, to St. Matthew; and the Oz, the Sacrificial Victim, to St. Luke. The Apocalypse
itself says, “ The Lion of the Tribe of Judah” prevailed*, and thus designates the Lion as
symbolical of Christ our King.
“St. Mark follows St. Matthew, and relates what Christ did in His Human Nature, though
without special reference to His functions as King or Priest, and is therefore fitly symbolized
in the Apocalyptic vision as Man.
“These three Living Creatures—the Lion, the Calf, the Man—walk on the earth. The
first three Evangelists describe specially those things which Christ did in our flesh, and relate
1 Chrye. in cap. i. 2 De Cons. Ev. ii. 21. the Ox. In Ezek. x. 14, Cherub, Man, Lion. In Rev. v. 7,
3 John xiv. 26. 4“ Heb. vii. 25. Lion, Calf, Man. The Royal, the Sacerdotal, the Human in
5 Rev. iv. 7. It is observable that, in the three passages Christ is presented to the sight in a various order at various
where these symbols occur in Holy Scripture, the three other times; but the contemplation of the Divine Nature is reserved
symbols interchange their order, but the Eagle is always always to the last.
last. Thus, in Ezek. i. 10 the order is, the Man, the Lion, 6 Rev. νυ. 5.
lii INTRODUCTORY NOTE TO THE F OUR GOSPELS.
the precepts which He delivered on the duties to be performed by us while we walk on earth
and dwell in the flesh. But St. John soars as an Eagle above the clouds of human infirmity,
and reveals to us the mysteries of Christ’s Godhead, and of the Trinity in Unity, and the
felicities of Life Eternal; and gazes on the Light of Immutable Truth with a keen and
steady ken.
“The first three Evangelists inculcate the practical duties of Active Life: St. John dwells
on the ineffable mysteries of the Contemplative: the former speak of Labour, the last of Rest:
the former leads the Way, the last shows our Home. In the former we are cleansed from
sin, in the last we enjoy the beatific Vision promised to the pure in heart, who will see God.
‘“‘He who is the last in order declares more fully the Divine Nature of Christ, by which
He is Equal to and One with the Father’, and in which He made the World’; as if this
Evangelist, when he reclined on the bosom of Christ at Supper, had imbibed in a larger stream
the mystery of His Divinity from His-lips.
“This Evangelic Quaternion is the fourfold Car of the Lord’, upon which He rides
throughout the world, and subdues the Nations to His easy Yoke. The Mystery of His
Royalty and Priesthood, which was foretold by Prophecy, is proclaimed in the Gospel. The
same Lord Christ, Who sent the Prophets before His Descent from heaven into this
world, has now sent His Apostles after His Ascension. He is the Head of all His Disciples ;
and since His Disciples have written those things which He did and said, we are not to affirm
with some, that Christ Himself wrote nothing. They wrote, as His members, what they knew
from the dictation of Him who is their Head. Whatsoever He willed that we should know of
His own Words and deeds, this He commanded them to write, as it were, by His own hand.
Whoever, therefore, rightly comprehends the fellowship of Unity, and the Ministry of His
Members acting harmoniously in different functions under their Divine Head, will receive what
he reads in the Gospel from the narration of the Evangelists, with no other feeling than if he
saw the very hand of Christ Himself, which He has in His own body, performing the act of
writing ‘.
“In the first three Evangelists, the gifts of active virtue,—in the last, St. John, those of -
contemplative, shine forth. To one man is given by the Spirit the word of wisdom ; to another the
word of knowledge by the same Spirit*. One drinks wisdom from the bosom of Christ ; another
man is raised to the third heaven, and hears unutterable words’. But as long as they are in the
body, all are absent from the Lord". And all who believe with good hope, and are written in the
Book of Life, have this promise reserved to them,—J will love him and manifest Myself to him*.
In proportion as we make greater progress in knowledge and intelligence in this mortal
pilgrimage of life, let us be more and more on our guard against two devilish sins, Pride and
Envy. Let us remember, that as St. John elevates us more and more to the contemplation of
the Truth, so much the more does he instruct us in the sweetness of Love. That precept is
most healthful and true,— The greater thou art, the more humble thyself, and thou shalt find favour
before the Lord’. The Evangelist who reveals to us Christ more sublimely than the rest, he
also shows us Christ washing His Disciples’ feet '°.”
' ch. x. 30; xiv. 9, 10; xvii. 22. 2 ch. i. 1, 2. 51 Cor. xii. 8. 6 2 Cor. xii. 2—4.
3 Ps, xviii. 10; Ixxx. 1; xc. 1. Ezek. i. 10O—24. 7 2 Cor. v. 6. 8 John xiv. 2]. 9 Ecclus. iii. 18.
4 Mainly from Aug. de Consen. Evang. i. 10 John xiii. 5. Aug. de Cons. Ev. iv. 20.
TO KATA MATOAION
ΕΥ̓ΑΓΓΈΛΙΟΝ.
I. Gaz) 1 * ΒΙΒΛΟΣ γενέσεως ᾿Ιησοῦ Χριστοῦ υἱοῦ Δαυὶδ υἱοῦ ᾿Αβραάμ.
a Luke 8. 23, &.
2>°ABpadp éyéryoe τὸν ᾿Ισαάκ' ᾿Ισαὰκ δὲ ἐγέννησε τὸν ᾿Ιακώβ' ᾿Ιακὼβ 35254 sis. 35.
Evayyidiov] A word used by the LXX for Hebr. sryv3 (be-
sorah), der. from “pq (basar), ‘ flesh,’ as representing some good thing
in bodily reality, and so very descriptive of the food tidings of Emma-
nuel, God manifest in the flesh (1 Tim. iii. 16). Hence St. Ignat.
{τ}: 5), προσφυγὼν τῷ εὐαγγελίῳ ὡς σαρκὶ ᾿Ιησοῦ. Cf. c. 9.
ὁ find the word Εὐαγγέλια applied to the Gospels early in the
second century. Justin, Dial. c. δὲν ς. 100, Apol. i. 66, ἐν ἀπο-
μνημονεύμασιν ἃ καλεῖται εὐαγγέλια. Cp. 7γέη. iii. 1.1). On
the use of the word εὐαγγέλιον in the Gospels see on Mark x. 29.
κατὰ δ οτθεῖον! On the antiquity of this title see Routh, R. 8. i.
405. Evuseb. iii. 24 has Ματθαῖος γραφῇ παραδοὺς τὸ κατ᾽ av-
τὸν εὐαγγέλιον. The preposition κατὰ prefixed to the names of
the Evangelist shows that there is one only Gospel of living water
flowing by four Ἐγαυδειῖο streams: as Origen says in Ioan. t. 5, τὸ
διὰ τεσσάρων ἕν ἔστιν εὐαγγέλιον. Cp. Grot. and Hammond
here, and Valck. in Luc. init. p. 4, and Meyer, p. 84.
Cu. 1. 1. βίβλος γενέσεωεἾ = niin ep (sepher toledoth), a
ealogical roll, Gen. ii. 4, where the LXX has βίβλοε γενέσεως
Ὦ the singular: it was a ‘formula solennis,’ hence the absence of the
article. ἼθΌ (sepher = βίβλοι), is used for a letter, | Kings xxi. 8; for
a deed of sale, Jerem. xxxii. 11; for a writing of divorce, Deut.
xxiv. 1. Cp. Putrit. ii. 46.
“‘ There seem,” says Hilary, “to be four genealogies in the four
Gospels. 1. In St. Matthew, from Abraham. 2. St. Mark, from God
we Holy Ghost. 3. St. Luke, from Adam. 4. St. John, from
rity.”
τ Ἰησοῦ} ᾿Ιησοῦς, 1. ᾳ. Hebr. pai (yehoshua), from yan
(servavil). Cp. Matth. i. 21.
— Χριστοῦ] Χριστὸς, i. gq. Hebr. try (maskiah), ‘Messiah,’
from root mashad, ‘ unxit, anointed in the threefold office of King,
Priest, and Prophet. On the personal name Jesus, and the official
title of Christ, see Bp. Pearson on the Creed, Art. ii. p. 130, 2.
150—2.—See Abp. Leighton, vol. ii., for an exposition of the first nine
chapters of St. Matthew.
— Δαυΐδ] On the orthography see Winer, 42.
On THe GENRALOGIES.—On this Genealogy? in St. MaTTHEW
it may be observed,
That in St. Matthew's age public tables of Jewish Genealogies
existed, and were carefully preserved. (Light/oot.)
1 One of the most full and elaborate dissertations that bave been
published in modern times on the Genealogies, will be found in Patréé.
de Evang. ii. p. 35—105. The conclusions of Patritius are as follows:
p. 105 :—
It appears from Holy Scriptures and the Fathers that Mary and
Joseph were of the same lineage, and it is yeobene that their marriage
was jure agnationis, i. e. she was married to him, according to the Law, as
her nearest of kin.
That almost all his ancestors were hers (p. 105).
That both the Genealogies are traced through Joseph, and are the
rightly called Genealogies of Christ.
See also Dr, Mill, ii. 102—215, and Rev. Lord Arthur Hervey on the
Genealogies, 1853. Williams on the Nativity, p. 108—120. Burgor, p. 8—
13. The subject is thus dismissed by Meyer, p. 42:—‘‘ Luk. 3, 24. wird
Ned 7 ein Sohn Eli's genannt. Auch diese Differenz lisst sich nicht
beseitigen. 80 wie bei den meisten, aus niederem Stande entspro»senen
gros-en Minnem, so waren auch bei Jesu die unberiihmten Vorfahren
vergessen, und wurden nachmals auf verechiedene Weise von der Tradition
angegeben. Die Ansicht aber (Spanheim, Déderlein, Rosenmillier, Paulus,
— rg Mia Ebraord, Lange u. A.), dass Lukas die Genealogie der
oL,
That in all probability this Genealogy inserted here was tran-
scribed thence.
That St. Matthew cannot have introduced at the beginning of
hie Gospel a document which could be refuted from those tables.
That our Lord was often addressed as Son of David (Matt. ix.
27; xv. 22), and that the Jews, in all their cavils against Him, never
qoled re he was the Son of David. (Cp. Matt. xx. 30; xxi. 9, 15,
ohn i. 45.
That St. Matthew wrote for the Jews, and before St. Luke.
The first thing to be proved to the Jews was that Jesus was King of
the Jews ; and to show this, St. Matthew would refer to public genea-
logies of the ὦ race. It seems, therefore, most probable that the
genealogical table inserted by the firet Evangelist would be the official
φεάίετοο of Christ. And this corresponds with what we find in St.
atthew’s Genealogy.
The principle on which it is constructed is one not of direct
sonal descent by natural generation®, but of royal succession from
David to Jechonias; that is, during the whole period of the Jewish
Monarchy to the Captivity; it isa Table of Kings.
And the names inserted after Jechoniah are the names of those
who ewoould have reigned if the Monarchy had continued, and who
were Kings of the Jews de jure though not de facto.
Why then, it may be asked, was another Genealogy added by
St. LuKE? (iri. 23-38.) Becauee it would be iranian to know
that the Son of Mary descended by her husband in a direct per-
sonal lineage from David. This is what appears to be shown in the
Geneal given by St. Luks, who wrote with St. Matthew's Genea-
logy before him; and so Jesus is proved both by public right and
rie lineage, to be, by his mother’s husband, the Son of
tid 3,
According to their grammatical construction, Loth the Genealo-
gies (i.e. that in St. Luke iii. 2838, as well as that in St. Matthew)
appear to be Genealogies of Joseph ; and if they were not desiyned to
bo hie, the Evangelists would never have so presented them to the
reader that he could hardly fail to mistake them for his.
The Manichzans objected to St. Matthew's Genealogy, that it did
not prove Christ to be the Son of David; because it is traced from
Joseph, who was not the natural father of Jesus. The same objection .
had been made by Celsus and Julian‘, Now how did the Ancient
Fathers answer this objection ? Not by sa ing that Jesus was proved
to be the Son of David by hie mother's side, by the Genealogy of St.
Luke ; which they certatnly would have done, if St. Luke's Genealogy
had been the Genealogy of Mary 5.
Maria i\iefere, und also Luk. 8, 24. Joseph als Schwiegersohn des Eli
aufgefihrt werde, ist eine eben so grundiose, sur Erzwingung der Har-
monie erfundene Hypothese, wie die des Julins African., dass Matth. den
eigentlichen Vater Joseph's nenne, Lukas aber seinen nach dem Levirat-
rechte gesetzlichen Vater (Hug u. M.) oder umgekehrt” (Schleterm.
2 This statement is not contravened by St. Matthew's use of the word
. This word ἐγέννησα, like its equivalent Hebrew 1 (yaladh),
is not limited to nafural procreation, but has a far wider signification, and
80 ἐγέννησε in the LXX (see Minéert in v.). and describes not only natural
eneration, but adoption, or other succession (ep. Hammond, p.6). Hence
in St. Matthew's list we find, v. 11, Josiah ἐγέννησε Jechoniah, and v. 12
Jechoniah (cp. Jer. xxii. 29, 30; xxiii. 5, 6) ἐγέννησα Balathiel. And
St. Matthew, in v. 16 and in v. 20, applies this word to generation by the
Holy Ghost. This has been gregh shown by many, e.g. Mill, p. 178,
ar by Lord Arthur Hervey in Volume on the Genealogies, pp. 51
61.
3 See further note on i. 12.
4 Origen, c. Cele. ii. Cyril, c. Julian. vill.
5 Besides, not Heli, but Joakim was the father of Mary. See Epiphas.
heer. 78, and Routh, R.8., li. 356. B
2 ST. MATTHEW I. 3—5.
ς Gen. 38. 27, Χο.
1 Chron. 2. 5, 9.
d Num. 7. 12.
1 Chron. 2. 10.
e Ruth 4. 17.
1 Chron. 2. 10,
11, 12.
δὲ ἐγέννησε τὸν ᾿Ιούδαν καὶ τοὺς ἀδελφοὺς αὐτοῦ" ὃ “᾿Ιούδας δὲ ἐγέννησε τὸν
Φαρὲς καὶ τὸν Ζαρὰ ἐκ τῆς Θάμαρ' Φαρὲς δὲ ἐγέννησε τὸν ᾿Εσρώμ' ᾿Εσρὼμ
δὲ ἐγέννησε τὸν ᾿Αράμ' 4°’ Apaw δὲ ἐγέννησε τὸν ᾿Αμιναδάβ' ᾿Αμιναδὰβ δὲ
ἐγῶώνησε τὸν Ναασσών' Ναασσὼν δὲ ἐγέννησε τὸν Σαλμών" ὅ " Σαλμὼν δὲ
Indeed, the opinion that St. Luke's Genealogy is that of Mary
was unknown to Christian Antiquity!; and is as novel in its origin
as it is at variance with sound criticism %.
Christian Antiquity was agreed,—
That both Genealogies are Genealogies of our Lord by Joseph
the husband of Mary.
That Joseph was the eon of Jacob or of Heli, either
by adoption *; or
Because Jacob and Heli were either whole brothers ¢ or half
brothers, and because on the death of one of the two brothers
without issue the surviving brother married his widow 5, who
became the mother of Joseph by this second marriage ®, and
so he was called the Son of Jacob and the Son of Heli. This
opinion may be represented thus :—
MaTTHAN Estha MELCHI
ex familia Sclomonis Matthani ex familia
ortus genuit mox Nathanicé,
Melchi uxor, qui ex Eetha
Matthani vidua procreavit
JAcoB, Mulier Hg 1, qui obiit
sine prole, sed per fratrem
uterinum, Jacobum, pater
legalis factus est
JOSEPHL
The Genealogy of St. Matthew is Christ's official succession
to David as a King (seo v. 6, where David is twice called 6
Gacinees)) That of St. Luke is the derivation of his origin from
avid as a man, And this his human, and personal, and direct
derivation from David, and also from Abraham, harmonizes with
St. Luke's plan in tracing our Lord's pedigree further backward,
even to the first man, Adam, the father of the human race. And
so St. Luke suggests the reflection, that He who is the promised
Seed, the Son of David, the King of the Jews, is also the Second
Adam, is the Saviour and Restorer of the whole family of man.
Enough is stated in Holy Scripture? to show that Mary, as well as
Tous was of the House of David. But it was no part of the Divine
lan to bring forth the Blessed Virgin from her retirement. She was
ἡ αιαϊπια. the Virgin®,—an example of all Virgins.—and, as her name
Almah intimates, secluded from public view. It is most in harmony
with this plan, to suppose,—as the grammatical construction of the
Genealogies constrains us,—that neither of thesc pedigrees are hers, ex-
cept so far as, by the ties of a common origin and by the bond of Holy
Matrimony, she was Joseph's, and what was his was bers, and what
was hers was his, and that, consequently, as Christ, her true Son
‘J
on uxore duct& vidua ἀνώνυμος.
eli fratris sui uterini
verus pater factus est
OSEPHL
1 It was first propounded in the 15th century by some Romaniet Divines,
to do honour (as they thought) to the Blessed Virgin, and was thence,
singular to say, adopted from them by some Protestant Theologians. Cp.
Afill, p. 183. Patrit. ii, p. 84—87, who observes that ‘‘not one of the
Fathers ever supposed that Mary's genealogy was traced by St. Luke: and
that the first person who broached that notion was Annius of Viterbo, who
died a.p. 1502." Aaldonatus and some writers in our own day ascribe
that opinion to Awg., but erroneously.
2 The Manichean objection was considered by Sé. Aug. c. Faust. Manich.
xxiii. 7; 8. St. Aug. answers
That Joseph is called by the Holy Ghost ‘the Ausband of Mary”—
“habens eam conjugem continentér non concubitu sed affectu non com-
mixtione corporum, sed copulatione, quod est charius, animarum,” that the
Holy Ghost, who calls him ‘ the husband of Mary,’ related that Mary ‘non
ipsius concubitu sed de Spiritu Sancto concepisse.” See also his Serm. 51.
That the Holy Spirit affirme that Christ is of the seed of David, ac-
cording to the flesh, Gal. ili. 8, 9. Rom. i. 3. 2 Tim. ii. 8, and yet born of
a Virgin; and that therefore Mary His mother was of the lineage of David.
This may aleo be presumed from the fact in Luke |. 27. 32; ji. 5, that
Mary, though ἔγκνος 4 up to Bethlehem to be registered. Greg. Thau-
maturg. (early in the third century) says, p. 25, ἡ ἁγία παρθένος ἐκ γένους
Δαβὶδ ανε καὶ τὴν Βηθλεὲμ πατρίδα ἐκέκτητο καὶ τῷ ᾿Ιωσὴφ κατὰ
νόμους (a8 an ἐπίκληρος, Numb. xxxvi. 5.8. Ruth ii. 11) ἀμεμνήστεντο.
Cp. Athanas.c. Apoliinar. p. 738. Leo M. Serm. xxix. p. 87, ‘‘electa Virgo
de Semine Abrahe et radice Jesse.” Cp. Rowth, R.8. 1. 354—356. Hence
St. Jerome says, ‘It may be asked why the genealogy of Christ is traced
through Joseph? We reply, that it is not usual to trace genealogies from
women; and that Joseph and Mary were of the same tribe and house.” See
also the statement of Hegesippus in Routh, R.8., p. 218. Eused. ili. 32,
concerning the δεσπόσυνοι, and see other testimonies, arguments that
Joseph and Mary were of the same lineage, in Patrit. i. 15—17. 48.
3 See Aug. Qu. Ev. ii. 5, de Cons. Ev. fi. 2 and 3, and Serm. 51, “ De
concordia Evangelistarum in generationibus Demini.”
ὶ τὸ the argument that Jacob aud Eii were whole brothers, see below,
δ ἐπεγάμι βρενσεν. Cp. Matt. xxii. 24. Deut. xxv. 5. Gen. xxxviii. 8.
Winer, Real-W. ii. 19."
6 See Julian. African. (a.p. 220) ap. Routh, Ἀ. 8. 11. pp. 283. $39. 841.
355. Euseb.i.7; vi. 31. St. Jeromead loc. Justin. quest. ad orthodox.
66. Greg. Nazian. de Geneal. ji. p. 268, who says, Ev ᾿
εἶπε τὴν φύσιν Ματθαῖος, ὃς δ᾽ ἔγραψε Δουκᾶς τὸν νόμοι
186---201. St. Ambrose in Luc. ili. regards Heli (not Jacob) as the natural
father of Joseph; and Jacob as the legal parent.
7 See note * above.
ὃς μὲν
ν. Cp. Mill, pp.
mei sore en bt ἢν ων ἢ b's wife (1. 30 ᾿
‘ence the Angel calls oseph’s wife (1. 20), and the Holy Spirit
does not scruple to say οἱ γονεῖς (Luke ii. 27. 41. 43), nor to pli don
according to ‘the flesh, owed and paid filial obedience to him who
was united by holy Matrimony to his mother 3, so what belonged by
royal and personal heritage, to his mother's husband was due to Him
a bs was her first-born and only Son. We know, from the testimony
of St. Matthew and St. Luke, that Christ was born of her, and that
she was a virgin, and that she was of the seed of David according to
the flesh. But, as far as she is concerned Lgamiaogy Christ, like
Raa prototype Melchizedek, is ἀγενεαλόγητος (Heb. vii. 3) in
oly Writ.
God's ways are not man’s ways. Jfax would have expected
a genealogy of Mary. And sf the Gospel had been dictated yf ποδὶ
such a genealogy would assuredly have been given. But the Gospel
is not of man; and, Laat me by beginning the Gospel in a different
way from what man would have done, He designs to teach the reader
of the Gospels a necessary lesson, that ἃ priori reasonings are of no
account whatever, in regard to Divine Revelations, and that when it
has once been proved, by logical deduction, that the Gospel is of
God, Reason should make way for Faith, and should wait patiently
for the time when Faith will be perfected in fruition, and Reason
will rejoice in that perfection, for Faith is Reason in Glory.
ence, then, an argument may be derived for the Inspiration
of the Evangelists. The eagerness with which many, in modern
times, have endeavoured to wrest aside the words of the Gospel, in
order to make one of the Genealogies to be the Genealogy of Mary,
and the questions more modestly, but yet anxiously, put by the an-
cient Fathers,— Why it pleased God to trace the Genealogy of Christ
through Joseph alone, at the same time that He revealed the fact
that Seah was not the natural father of Christ, afford plain proof
that §f men had been the framers of the genealogies, they would either
have deduced our Lord's human origix through Mary, or, if at all
by Joseph, not by Joseph alone.
3. Θάμαρ. 5. Ῥαχαβ---' Ῥούθ] “ Why,” says Chrysostom, “ hav-
ing begun the poneslogy with men, does he tak any mention of
toomen? and why, if he names women, does he pass by the most
illustrious, such as Sarah and Rebekah, and enumerstes some famous
for ill? One of these was born of unlawful wedlock, another a
harlot?9, and the third was a stranger; and he introduces also the
wife of Uriah.” “ And this was so designed,” says Jerume, “ in order
that He who had come for the sake of sinners might, being born of
sinners, blot out the sins of all, and because He came not now as a
Judge, but as a Physician, to heal our diseases.” And Jerome (in
Jovinian. p. 165) suggests another reason; viz. that these women
were types of the Heathen world, recovered from sin and misery, and
espoused as a Church to Christ !!,
words ὁ πατήρ σον, ii. 48. Hence St. Aug. (Serm. li. 16), in reply to those
who made objections to the genealogies ‘‘quia ‘per Joseph,’ et non per
Mariam, numerantur. ‘Non,’ inquiunt, ‘ per Joseph debuit Γ᾿ Quare non?
Numquid non erat maritus Marie? Scriptura enim dicit ‘Noli timere
accipere Mariam conjugem tuam: quod enim in ili& natum est de Spirits
Sancto est.’ Et tamen paterna ei non aufertur ewctoritas, ckm jubetur
puero nomen imponere; denique et ipsa Virgo Maria, bené sibi conscia
quod non ex ejus complexu et concubitu conceperit Christum, tamen eum
patrem Christi dicit.” This has been well stated by Grotius (whose legal
studies and reputation entitle his opinion to special deference in these
matters), and by other Expositors as follows ;
‘Non aliena ἃ Christo existimanda est origo Joseph‘, cilm natus sit
Christus ex eA quam Josephus in matrimonio retinuerit (Grotius), Nam
sica vie est Legis, ut partus vidue ex agnato defuncti viri conceptus in omne
jus defuncti succedat, non aliter quam si ex ipsius genitur& ortum traxiseet
(Grot. and Spalateasis) (et proies a fratre genita, semen vocatur, non illius
per quem suscepta est, sed iilius cui suscepta est, nempe fratris sine liberis
defunct{, vide Gen. xxxviii. 9. Spatat.) quidni id quod sine humana opera
ex legitimA illius conjuge natum est, quasi ipsiue solo divinitads insitum,
ipsius proprium censeatur? Atque hinc est, nimirum, quéd non tantdm ab
-angelii scriptoribus Josephus pater Christi (Luke it. 27. 33. 41. 48), nuptiis
videlicet patrem demonstrantibus, nominatur; sed et Christus omnia ob-
sequia atque operas illi preestitit quae expectari unt a filioin sacris pater-
nis constituto. Qudd si ubique gentium adoptivi liberi ex ejus gentis, cul
velut insitt sunt, nobilitare censentur, quantd justids omnia jura genti-
litia Josephi, ac promissiones Divine ipsius Majoribus facts, ad Dominum
Jesum pertinebant?" (Grot.)
* Josephi legitimus heres Jesus fuit quippe filius ejus, non quidem
Naturalis nec tantdm putatitius neque adoptivus, sed rei proprius ac
legitimus, ipei legitimé natus ex uxore, quee ipsi legitimo matrimonio
juncta est, idedque una erat cum Josepho caro, Deo legitimé operante, qui
nihil non legitimé operatur, cujue Hbero dominto non subtrahit uxorem
mariti auctoritas. Cum autem succedat jure Gentium in paternam heere-
ditatem is qui solias publice fame testimonio filius habetur, quantd
magis filius legitimus? Quocirca ἃ Josephi morte Christus erat Regni
Davidici heres. Quod cm Matthawue demonatrare vellet. fult αἱ Josephi
Genealogia condenda, non nuda Marie, que, viris relictis, heres esse
Regul hon potuit.” (Lucas Bragensis.)
© That ab here mentioned was the Rahab of Jericho, see Afill,
p- 132—138. Patrit. 11. 49-51. As Bengel observes, thie may be pre-
sumed from the article τῆς ‘P.
The mention of Rahad shows that 8t. Matthew had access to materials
that we have not, for it is no where said in the Old Testament that Rahab
was mother of Boas.
1) As Chrysostom says, ‘‘God married our nature, which was {n poverty,
and misery, and exile, and estranged from Him, and had committed
harlotry against Him. Such was the Church; but she left her Father's
ST. MATTHEW I. 6—15.
ἐγώνησε τὸν Bodl ἐκ τῆς ‘PaxdB Bodl δὲ ἐγέννησε τὸν ᾿Ωβὴδ ἐκ τῆς
Ῥούθ' ᾿Ωβὴδ δὲ ἐγέννησε τὸν ᾿Ιεσσαΐ 5
τὸν βασιλέα: Δαυϊδ δὲ ὁ βασιλεὺς ἐγέννησε τὸν Σολομῶνα ἐκ τῆς τοῦ Οὐρίον'
7 ε Σολομὼν δὲ ἐγίῶνησε τὸν ἹΡοβοάμ: Ῥοβοὰμ δὲ ἐγέννησε τὸν ᾿Αβιά: ᾿Αβιὰ
δὲ ἐγέννησε τὸν ᾿Ασά' ὃ "᾽Ασὰ δὲ ἐγώνησε τὸν ᾿Ιωσαφάτ' ᾿Ιωσαφὰτ δὲ ἐγέυ-
{᾽ν ‘
Ἰεσσαὶ δὲ ἐγέννησε τὸν Δαυὶδ 118m, 16.1.
2 Sam. 12. 24.
τ Kings 11. 43.
14. 31. & 15. δ.
1 Chron. 3. 10.
2 Chron. 34. 1.
h 1 Kings 15. 24.
νησε τὸν ᾿Ιωράμ' ᾿Ιωρὰμ δὲ éyévnce τὸν ᾿Οζίαν: 9'’Olias δὲ ἐγέννησε τὸν 3 Kinet 8, 16, 24.
᾿Ιωάθαμ' ᾿Ιωάθαμ δὲ ἐγέννησε τὸν "Αχαζ'
"Axal δὲ ἐγῶνησε τὸν ᾿Εζεκίαν᾽ fy kines 15,7,
& 16.
10 Χ Ἐζεκίας δὲ ἐγέννησε τὸν Μανασσῆ" Μανασσῆς δὲ ἐγέννησε τὸν ᾿Αμών' 3 chron. 328: 2.
᾿Αμὼν δὲ ἐγέννησε τὸν ᾿Ιωσίαν' |!
& 27.9. & 28. 27.
᾿Ιωσίας δὲ ἐγέννησε τὸν ᾿Ιεχονίαν καὶ 2 Kings 20.21.
τοὺς ἀδελφοὺς αὐτοῦ, ἐπὶ τῆς μετοικεσίας Βαβυλῶνος. 13 " Μετὰ δὲ τὴν μετοι-
1 Chron. 8. 14, ὅτο.
2 Chron. $2. 88.
κεσίαν Βαβυλῶνος, ᾿Ιεχονίας ἐγέννησε τὸν Σαλαθιήλ Σαλαθιὴλ δὲ ἐγέννησε fe xines' ss. 30,
τὸν Ζοροβάβελ' 18 Ζοροβάβελ δὲ ἐγέννησε τὸν ᾿Αβιούδ' ᾿Αβιοὺδ δὲ ἐγέννησε 1 Ehren
τὸν ᾿Ελιακείμ' ᾿Ελιακεὶμ δὲ ἐγέννησε τὸν ᾿Αζώρ' "4 ᾿Αζὼρ δὲ ἐγέννησε τὸν 48
Σαδώκ: Σαδὼκ δὲ ἐγίνησε τὸν ᾿Αχείμ: ᾿Αχεὶμ δὲ ἐγέννησε τὸν ᾿Ελιούδ' 19
4. 6.
.8, 15,16.
.δ6.},
m 1 Chron. 8. 17,
1 Esdr. 8. 2.
ἰδ "Ἑλιοὺδ δὲ ἐγέννησε τὸν ᾿Ελεάζαρ' ᾿Ελεάζαρ δὲ ἐγέννησε τὸν Ματθάν' Mar- δι.
δ. ᾿Ωβήδ)] Lachmann, Tisch. and others have ᾿1ωβὴδ, on good
MSS. authority: but the reading of the LXX is not lightly to be
abandoned. Besides ᾿[ωβὴδ is inconsistent with the Hebrew etymon
, and seems to have arisen from ἃ supposed connexion with ‘lof.
See below, v. 10, where ᾿Αμὼς, for ᾿Αμὼν (pox), seoms to be due
to a similar confusion with ᾿Αμὼς, the name of the Prophet and of
Isaiah's father.
6. Aavid τὸν βασιλέα] The King, a clue to the design of this
Genealogy, showing the 2 of Christ, Meesiah the King.
8. ᾿Ιωρὰμ δέ] The Evangelist omits three names here, Ahaziah,
Joash, and Amaziah, 2 Kings viii. 25. 1 Chron. iii. 11. 2 Chron.
xxii. 1; xxiv. 27 (Jerome), use the race of Jehoram was min-
gled with the seed of Jezebel, 2 Kings viii. 16. 26, therefore its me-
mory is blotted out from the Genealogy of Christ, even to the third
generation. Three generations were omitted intentionally, and thus
there became fourteen generations. (μων Cp. Surenhus. p. 126,
who shows that it was not unusual for the Hebrews to omit names
desiguedly (see above, v. 3) in their genealogies, as in Ezra, cap. vii.,
mperes by 1 Chron. i. 3—15, five generations are omitted. See also
toot.
— 'O was Uzziah, called also Azariah (help of God), 2 Kings
xiv. 21. 1 Chron. iii. 12, for God had merey on him, and did not
destroy him when he profaned the sanctuary, 2 Chron. xxvi. 21.
Surcats p. 126. ,
᾿Αμών] Lachmann and others, ᾿Αμώς ; see above on ᾿Ωβὴδ,
v. δ.
11, ᾿Ιωσίας δὲ ἐ. τ. ᾿Ιεχονίαν καὶ τοὺς ἀδελφοὺς αὑτοῦ) (1)
Porphyry hence derived an objection (see Jerome). For Jechoniah,
the father of Salathiel, was not the same as Jechoniah the son of
Josish; but was the grandson of Josiah by Joakim or Jeconiah.
Cp. 1 Chron. iii. 15. 2 Kings xxiii. 34; xxiv. 2 Chron. xxxvi.
ἊΝ To this St. Jerome. replies, that under the same word Jechoniah
two different pereons are to be understood; and thus the fourteen
erations are complete. The second tessarodecad begins with
vid and ends with Jechoniah = Joakim. The third begins with
Jechoniah, and ends with Christ (Jerome in Daniel i.). (3) St. Au-
gustine supposes that the same Jechoniah is reckoned twice—‘in
figuram Christi a Judeis ad gentes transeuntis;” and as a “lapis
is.” Serm. li. 15. De Cons. Ev. ii. 43,
— ἐπὶ τῆς μετοικεσίαεἾ ἐπί (seo Mark ii. 26): tempore transmi-
ν᾽
—_ (Ps. xlv. 10), was espoused to Christ, and became the mother of
ces.”
Perhaps, also, in this mention of Thamar, Rahab, and Ruth, in our Lord's
Genealogy, we may see here an evangelical protest, by ἀπ οἰ ρατίοα, against
the novel dogma of the original and actual sinlessness of Mary, grounded
by some on the plea that He Who was without sin could only be born of
one who is sinless. See on Luke I. 37.
1 This is to be explained thus. Josiah had four sons, Johanan, Eli-
akim = Joakim, Zedekiah = Mattaniah, Joahas = Shallum. The Jecho-
Biah frst mentioned by the Evangelist is the same as Eliakim or Joakim,
who was the father of Joachin, or Jechoniah (or Jeconiah) the second men-
tioned by the Evangelist. It is observable, in confirmation of this view,
that my (Jeconiah), the grandson of Josiah, is called also ᾿Ιωάχιμος by
, Josephus, Antt. x. 8, and by some M88. of the LXX, in 2 Kings xxiv. 6
(see Rosenmiiller), as well as by the name ‘Iexovias. Cp. other authorities
in Mili, p. 108, and Hervey, p. 70—72.
2 Surenhus. (p. 129) supposes that St. Matthew here omits the children
of Josiah, and passes on to his grandson: and that by ἀδελφοὺς he means
his uncles (see Gen. xili. 8; xix. 7), who are placed after him, because
Jeconish was king defore his uncle Zedekiah, 2 Kings xxiv. 17; but it is
not certain (observes Arnoldi) that Zedekiah, in 1 Chron. iii. 16, is not the
brother of Jeconiah.
3 The foliowing is from Grotivs. ‘ Mihi certissimum est, ἃ Mattheo
Juris successionem.
« Nam eos qui Regnum obtinuerunt, quod erat τῶν πρωτογόνων, pri-
φαίο nemine to, recenset.
grationis, which began under Joakim, 2 Kings xxiv. 7. 2 Chron.
xxxvi. 6, was repeated at several times, Jer. lii. 28—30. He does
not call it αἰχμαλωσίας: for (1) That was not effected then;
@) though the cify was peda i yet the family of David, to which
the promise was given, was only removed ; (3) and though Salathiel
was ven after the migration, yet not after the seventy years’ captivity.
— Βαβυλῶνο:)] On this use of the genitive, see x. 5. Winer,
6
G. G. p. 169.
12. διννησεῖ i.e. by adoption, or other legal assumption: not
by natural procreation ; for Jeconiah had no natural successor in the
royal line (Jer. xxii. 30), but the regal line of Solomon terminated
with him (ep. St. Basti, iii. p. 362, and Bengel here), and the royal
inheritance passed into another channel, derived through Nathan from
David‘, to whom it was divinely promised that there should be no
failure of royal progeny, but no such promise of perpetuity was ever
made to Solomon. Sslathiel, or Shealtted (Ezra iti. 2. 8; v. 2), who
followed Jeconiah, was son of Neri (Luke iii. 27).
— Ζοροβάβελ] i.e. the royal seed yy (zera) at Babylon (Chrys.) ;
and the prince of or head and leader of the Jews on their return from
captivity (Hage. i. 1. 12; ii. 2. Ezra ii. 2; iii, 2. 8; v. 2. Neh.
xi. ), and 80 ἃ reavarbable #7P° of Curist. (Mill, p. 158.) From
Zo the family of David starts, as it were, afresh ; it branches
out into two lines by the two sons of Zorobabel, Abiud (in St. Matt.
i. 13), and Rhesa (in St. Luke iii. 27). Zorobabel, here (and in
Luke iii. 27, and in Ezra, Nehemiah, and Haggai), called the son of
Galathiel, is called the son of Pedaiah in 1 Chron. iii. 19, probably
by a levirate marriage. Cp. Mill, 138, 139.
13. ahi) Perhaps Hodaiah (1 Chron. iii. 24). See further
on Luke iii. 27.
15. Ματθάν] Perhaps the same as the Matar in St. Luke iii.
24, whose name is written Ματθὰν in some MSS. and by some of the
Fathers, Aug. qu. 46, in Deut., Greg. Naz., and Epiphan. See the
authorities quoted in Mill, p. 77. 189 — 192. , 129, 130.
Patrit. ii. p. 80. 82. We now see another reason why the Genealogy
of St. LUK® was added to that of St. Matthew.
It was necessary to show that Joseph was the son of David,
St. Matthew traces David's line through mon,
But that line ended in Jeconiah, in the captivity.
And yet we see that Jeconiah has a successor assigned him by
St. Matthew, viz. Salathiel.
“. Cam Salathieli (nam cur diversos Salathieles putemus non video)
Neri parentem adscrivit Lucas, privatum hominem, Mattheus autem
Jechoniam ; apertissimum est, ἃ Luca jus sanguinis, ἃ Matthmo jus succes-
séonis et precipué jus ad Regem dignitatem, spectatum; quod jus, sine
liberis mortuo Jechonia, et si qui alii erant ἃ Salomonis posteris, ad Sala-
thielem, caput familiz Nathanis, legitimo ordine devolutum est; nam inter
Davidis filios Salomonem Nathan sequebatur.
‘* Adde his, Fao Lucas ad Adamum naturalem omnium satorem
genus perducit; Mattheus autem ab Abrahamo incipit, ἃ quo incipiunt
promissiones, unde jus potissimum oritur.
“ Luce numerus plenior est, quam Matthei. Mattheus non nume-
rari a se personas, sed generis sammam brevitér indicare in τεσσαρεσκαι-
δεκάδας tres memorie: causA digestam satis aperté profitetur. Nam et inter
Joramum Regem et Osiam, qui Azarias, Achazism, Joam, Amaziam,
silentio transmittit, nempe ut ordin{ ad memorise facilitatem instituto
consulat: quod in Juris successione demonstranda parum refert. Nam,
ut dici solet, heres haredis mei hares meus est. At qui naturalem seriem
sequi velit, quod facit Lucas (eam enim ob causam, ἃ Davide ad Sala-
thielem usque, private fortune homines memorat, ne ab eo ordine disce-
dat)eum decet de A ite ad um, qua sanguis ducit, progredi, quod
eum fecisse non dubitamus. At si quis tempora recté putet ἃ Zorobabele
ad Christum, videbit secundim id quod pcos accidit, totum id tem-
us personis ab illo recitatis recté expleri, Quare hinc quoque discimus
Η Mattheo τὸ νομικὸν, & Luca τὸ φυσικὸν spectari.”
1 Chron. xvii. 7—15. Ps. Ixxxix. cxxxii.
B2
4 28am. vii. 8—16.
ST. MATTHEW I. 16—20.
θὰν δὲ ἐγώνησε τὸν ᾿Ιακώβ' 16 ᾿Ιακὼβ δὲ ἐγέννησε τὸν ᾿Ιωσὴφ, τὸν ἄνδρα
Μαρίας, ἐξ ἧς ἐγεννήθη ἼΗΣΟΥΣ, ὁ λεγόμενος ΧΡΙΣΤΟΣ.
(ῷ9 " Πᾶσαι οὖν ai γενεαὶ ἀπὸ ᾿Αβραὰμ ἕως Δαυὶδ γενεαὶ δεκατέσσαρες"
καὶ ἀπὸ Aavid ἕως τῆς μετοικεσίας Βαβυλῶνος γενεαὶ δεκατέσσαρες" καὶ ἀπὸ
τῆς μετοικεσίας Βαβυλῶνος ἕως τοῦ ΧΡΙΣΤΟΥ͂, γενεαὶ δεκατέσσαρες.
n Luke 1. 27, 4,
35.
(5) 18" Tod δὲ Ἰησοῦ Χριστοῦ ἡ γένεσις οὕτως ἦν. μνηστευθείσης yap
τῆς μητρὸς αὐτοῦ Μαρίας τῷ ᾿Ιωσὴφ, πρὶν ἢ συνελθεῖν αὐτοὺς, εὑρέθη ἐν
o Dent. 24. 1.
, ¥ > , eo.
γαστρι ἔχουσα ἐκ Πνεύματος αγιον.
(4) 355 Ἰωσὴφ δὲ ὁ ἀνὴρ αὐτῆς, δί-
καιος ὧν, καὶ μὴ θέλων αὐτὴν δειγματίσαι, ἐβουλήθη λάθρα ἀπολῦσαι αὐτήν"
2 ταῦτα δὲ αὐτοῦ ἐνθυμηθέντος, ἰδοὺ ἄγγελος Κυρίου κατ᾽ ὄναρ ἐφάνη αὐτῷ
λέγων, ᾿Ιωσὴφ, υἱὸς Δαυΐδ, μὴ φοβηθῇς παραλαβεῖν Μαριὰμ τὴν γυναῖκά σον,
Now how does it ap that Salathiel so adopted was of
David's \ine? From the Genealogy of St. Luxg, who traces
him from David, through David's son Nathan.
The two Genealogies coalesce for two generatious, i.e. in
Salathiel and in his eon ZoroBaBRL. But then they diverge
again in two lines by Zorobabel's two sons Abiud and Rhesa.
Now it may be that as David's line by Solomon failed in
Jeconiah, and was to be supplied from David's line by Nathan
given by St. Luke; eo perhaps Zorobabel's line through
Aliud (which St. Matthew gives) re have failed likewise,
and was to be supplied by Zorobabel'’s line through Rhesa
given by St. Luke.
There seems to be some intimation of such a failure. As
David's two lines coalesce in Salathiel, just above Zorobabel,
80 Zorobabel's two lines seem to coalesce in Matthan or Mat-
that (seo note on v. 13), just above Jacob, the grandfather
of Joseph.
Or suppose that Matthan and Matthat are sof identical. There
are two lines from Zorobabel. And it might have been alleged
that Joseph was not sole heir of Zorobabel and David, if it
had not n shown, as it is shown by the Genealogy of St.
Takei added to that of St. Matthew, that both lines terminate
in Joseph.
Tho following diagram will illustrate what has now been said.
Pa
ΠΝ i tai
without ve
᾿ successor οἱ -
Jeconiah { his own seed. } Neri
τ (δον. xxii. 30.)
eee cccceeces COM ree seessereserreee Matt.
ce Luke
Matt.
ἠὲ babel { Luke
Aled Ὄπ
Eleazar
Η
© caccecccacecccccceceres
Matthan (St. Matt.)
or
ἌΝΝΑ (St. Luke)
|
Jasob Heli’s widow Heli
JosEPH.
16. ᾿Ιακὼβ δὲ ἐγέννησε τὸν ᾿Ιωσήφ 1] who is therefore called by
the angel ‘Son of David,’ υἱὸς Aavid, i. 20. Cp. Luke i. 28. By
virtue of his marriage with Mary, Joseph is called by the Holy Spirit
avi Μαρίας (. 16. 19), and she is called his wife (i. 20), and the
husband is head of the wife (Ephes. τ. 23), and therefore he had a
jus paternum over her offepring; and God authorized this by giving to
Joseph the paternal of imposing the name on her Son (i. 21).
Cp Lake ii. 41, 48, Consequently, her first-born and only Son had
an hereditary claim to Joseph's privileges, whatever they were, by
virtue of Joseph's descent from ‘ David the King ;° and therefore the
angel “Ue (Luke i. 32), God shall give him the throne of his father
Cp. Aug. Serm. 51.) We no where read that Joseph had
1 There is an ancient tradition that Joseph had the jomen of
Panther, and the same name is assigned by some to Jacob father.
Epéphan. 78, har. § 7. i roe p. 189. Patrié. ἧς 10].
Damascene (de Fid. Ἢ. iv. 14) says that Melchi and Panther were
brothers ; that Panther was the father of Barpanther; and Barpanther the
father of Joakim, the father of Mary.
any children by natural generation, or that the Blessed Virgin was
more than once a mother; therefore the direct line of David's race
seems to have been ended in Christ. Cp. Olshawsen on Luke iv. 21.
11. πᾶσαι αἱ i A — δεκατέσσαρες) Observe ai —. Not all
ecavose, but all the generations recited by the Evangelist. (See
‘iner, G. G. 101.) ᾿
δεκατέσσαρες, fourteen = twice seven; a number, in Scrip-
a symbolizing completeness. The sixth seventh brings us to
rist.
It is observable, that the number fourteen may be expressed in
μάν by letters which make the word David, -m. [Sureakue.
Ρ. 143.
The three fourteens, or six sevens of this ig en forty-
two; a number which had been already distinguished in Holy Writ
as the number of Mansiones or Stationes® by which the People of God
come to the Land of Promise. ‘ So,” says St. Jerome, “by forty-
two ἢ paolo the seed of the faithful is brought to Christ.”
1 Bikey δέ] ΤᾺ Irenaeus, iii. an (Meyer)
-- ψεσις igin, not δ᾽ το; ἐϊ 7
- ἀνησφευδείση ' Why pr ἴοΣ Lord Gonesived of a Virgin
That the lineage of Mary might be shown through tho Ge-
nealogy of Joseph.
That she might not be stoned as an adulteress.
That in her flight to Egypt sho might have a protector
and comforter.
The martyr Ignatius, the disciple of St. John (ad Ephes. 19),
adds another reason, that his birth might be concealed from
the devil. (Origen, Hom. 6, in Luc., and St. Jerome.) Com-
pare also the words of Chrys. God concealed from the Jews
at first that Jesus was born of a Virgin. He kept the mystery
as it were in shade for a time, as He did other mysteries,
which He revealed more fully by d If after our Lord
had wrought 80 many miracles as He did they were loth to
believe that He was born of a Virgin, it is not probable that
they would have received this truth before those miracles
were wrought. Even Joseph, a just and good man, required
the evidence of an angel to convince him" (and his convic-
tion, and his consequent reception of the Virgin as his wife, is
the strongest assutance that could be given us for our convic-
tion). ‘* Hence the Apostles in their preaching did not vars
with proclaiming our Lord’s birth from a Virgin; and the
Virgin herself kept it in reserve for a time; she said even to
her Son, ‘ Thy Father and I have sought thee, beg ih od
(Luke ii. 48.)" (Ckrys.) St. Ambrose adds (in Lue. 1),
“ Maluit Dominus quoedam de su& generatione, quam de
ion] φάνη (Exthy ἂν Th 1 and the Evangel
— εὑρέθη] ἐφάνη B 6 An an ὁ E ist
state the fact, but not i ewes done We know not how He who
is infinite was in the womb, how He who comprehends all things was
conceived by a woman. Do not inquire how such things were done,
but receive what is revealed, and do not repine for what is concealed.
(Chrys.) A salutary caution is given by Greg. Naz. (Orat. xx.
Ρ. ): ἀκούεις γέννησιν᾽ τὸ πῶς μὴ περιεργάζου --- εἰ δὲ
πολυπραγμονεῖς, κἀγώ σοι πολυπμαγμονῶ τὸ κρᾶμα ψυχῆς καὶ
σώματονς.----“" On the Incarnation of our Lord,” see Barrow,
mons 23 and 24, :
19. dixator] “ Sepe in N. T. ubi aliquis δίκαιος γντῷς (teadik)
dicitur plures omnind virtutes comprehendi solent.” Vorst, de Hebr.
Ρ. 56. Cp. Luke i. 6; ii. 25. Acts x. 22.
20. ἰδού] την (hinneh).
— 3vap) No communications by dreams are mentioned in the
N. T. except those to Joseph at the beginning of the Gospel, ii. 13.
19, 22, and to the Magi, ii. 12, and to Pilate’s wife, a Gentile, xxvii.
19 (ep. Boge on Acts xvi. 9).
— vids Δαυΐδ] See v. 16. “ Recognosce quod promissum est
domut David (Isa. vii. 13, 14) de qua tu os et Maria, et vide impletum
in ea.” (Gloss. Ord.)
Celsus (ap. Origen. i. 32) ““ Jesum Panthere patrem ortum aiebat.”
Epiphan (her. 66; al. 78) says, and so the Ta/mud (Patrit. 101), that
Cleophas (Alphaeus) were brothers; by the same father, Panther.
3 On the oa Fla often signifying in Scripture a time of tried
leading to rest, see on . xi. 2,8; 14; xiii. δ.
ST. MATTHEW I. 21—25. II. 1. 5
τὸ yap ἐν αὐτῇ γεννηθὲν ἐκ Πνεύματός ἐστιν ἁγίου" 31 » τέξεται δὲ υἱὸν, καὶ p luke ls.
καλέσεις τὸ ὄνομα αὐτοῦ ᾿Ιησοῦν, αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν 45.4.12. 810.
ἁμαρτιῶν αὐτῶν. 33 Τοῦτο δὲ ὅλον γέγονεν, ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ Κυρίου
διὰ τοῦ προφήτον λέγοντος, 33." ᾿Ιδοὺ, ἡ παρθένος ἐν γαστρὶ ἕξει, καὶ «19.1.14.
τέξεται υἱὸν, καὶ καλέσουσι τὸ ὄνομα αὐτοῦ ᾿Εμμανονυήλ' ὅ ἐστι, μεθερ-
μηνευόμενον, Μεθ ἡμῶν ὁ Θεός. ™ Διεγερθεὶς δὲ ὁ Ἰωσὴφ ἀπὸ τοῦ ὕπνου
ἐποίησεν ὡς προσέταξεν αὐτῷ ὃ ἄγγελος Κυρίου, καὶ παρέλαβε τὴν γυναῖκα
αὐτοῦ" 35 καὶ οὐκ ἐγίνωσκεν αὐτὴν ἕως οὗ ἔτεκε τὸν υἱὸν αὐτῆς τὸν πρωτότοκον:
καὶ ἐκάλεσε τὸ ὄνομα αὐτοῦ Ι[ΗΣΟΥΝ.
43. & 18. 38, 39.
IL. 1" Τοῦ δὲ ᾿Ιησοῦ γεννηθέντος ἐν Βηθλεὲμ τῆς ᾿Ιουδαίας, ἐν ἡμέραις $key”
21. καλέσεις τὸ ὄνομα --- ἁμαρτιῶν} See below, v. 25 and v. 16,
and on the sense of καλεῖν τὸ ὄνομα sce Vorst, de Hebr., p. 349.
The meaning is, Thou shalt give Him this same, and He shall be in
act what His Name, ᾿[ησοῦς, or Saviour, signifies; αὐτὸς γὰρ, for
He, Ipse, by Himself, and no other, shall save His People, not (as
many will suppose) from their temporal enemies the Homans, but
from their deadly foes, their own sins. Ee Aug. de Cons. Ev. ii. 2.
- αὐτός] ‘“Casu recto, semper habet emphasim—hic maxi-
mam.” Berger) “Ipse, solus, nemo alius.”
22. ἵνα πληρωθῇ} That it might receive ite full and final accom-
plishment ; intimating that though previous results may have
emerged from the prophecy, they were only partial, prelusive, and
Lei ige to this ment, which was the aim and end of the pro-
phecy. The ἵνα is not therefore ἐκβατικὸν, but preserves its true
sense as altiarixoy},
that now the Prophecy, which had been gradually mounting to this
int, had attain
romises to max. God is here speaking to men.
He says that such an event happened in order that a prophecy,
which concerned Christ, might be fulfilled visibly to us, and so we
might believe that Jesus is the Christ.
. Οἱ the consistencey of this with Human Freewill, see on Acts
iv. 27, and cp. Sparkeim, Dub. Evang. 33.
. ἡ παρθένον] So the LXX, a conclusive ment against
all Jewish objections to St. Matthew's translation of this text, Isa.
vii. 143. Cp. Justin M. c. Tryph. § 67. ren. iii. 21.
Besides, the word imoben Uha-almak)— from root ΟἿ (alam) ‘to
hide,’ ‘ to keep at home,’ as Eastern virgins were kept, and therefore
rendered ἀπόκρυφος by Aqutila—is well translated ἡ παρθένος, which
ia more descriptive of the Blessed Virgin than Betulah would have
been, for it denotes youth, as well as virginity 4.
The article ἡ, Hebr. 7, is to be observed, éhe Virgin, “ mag-
nam habet emphasim, Virgo per excellentiam docta.” (Vulck. p. 19.)
“ Insignis illa be cujus Filius erat contriturus semen serpentis.”
(Glass. Phil. p. 819.) “* Singularis illa Virgo.” (Cp. Aug. Serm. 191.)
Tue Vircin.—The Prophet Isaiah, speaking in the spirit, had
a vision of the Virgin as present who would conceive and bear a Son,
Emmanuel, God with us. He sees before him the Mgss1aH5, a most
satisfactory proof to the Howse of David, then menaced by enemies,
that it would not be destroyed; whereof, also, the Prophet gave assu-
ance by bringing with him his own son, whose name, Shear.
οἷ 3), though it spake of captivity,—which was to come to Judah
rom that very power, Assyria, to which the faithless king of the
house of David, Ahaz, now looked for help instead of to God,—yet
spoke also of return from aera “a remnant shall return 6.”
The Prophet goes on to say, 15, 16, ‘butter (milk) and honey shall
he eat until he knows to refuse the evil and choose the . that is
(as Ireneeus, Jerome, Chrys., and Basil explain it), though He is
“ EMMANUEL,” “ God with us,” yet He shall be also an infant, and
have a human body, and (not be born, like the first Adam, in /udl
1 Cp. Bengel here, and see Lee on Inspiration, pp. 105. 328.
2 Or, to use another figure; the Ancient Prophecies concerning the
Messiah are like beautiful vessels, which either (1) received a partial
iafusion, from time to time, in certain preparatory events, which kept up
the memory of them, and refreshed the hope and faith of the believer, in
the coming Deliverer, till they were all flied up to the brim, and ran over
fin Christ, who is the fulness of all in all. See further below, il. 17. 23,
and Patrit. ii. 153—169, who refutes the lower sense which has been
ed in recent times to the formula ἵνα πλ.
‘Or (2) they were filled up σέ once, by one infusion, in Him.
3 For the LXX Version was made by Jews, and was read in their Syna-
gogues (Terlullian, Apol. 18. CP. Grinfleid, Scholia Hellenist. p. viii—x).
4 See Jerome on Isa. vii. vol. iii. p. 70. Sturenkus. p. 152. Spankeim,
Dub. Ev. 84. Bp. Pearson On the Creed, art. iii. pp. 323—325.
For the New Test. Quotations of the Old Test. in relation to the
Septuagint Version, see Grinfleld, ed. Hellen. p. 4, and Citata et
Parallela, p. 1447.
5 See Theodoret and Chrys. in Isa. vii. Athanas. de Incarn. pp. 33. 60.
Jerome, iii. 70, who well expounds the prophecy thus: ‘‘O domus David,
non mireris ad rei novitatem, si Virgo Deum pariat, qui tantam habeat
ἀρικειείσοι ut multo post tempore nesciturus, te nunc ret invocatus.”
was a punishment to Abas the King for his stubbornn-ss. He should
manhood, but) pass through ixfuncy and childhood, and gradually
come to maturity.
St. Matthew fitly refere to this prophecy, in rong of the
birth and infancy of Christ, “God manifest in the flesh.” The Pro-
phet, having the Virgin and her Divine child before his eyes, natu-
rally makes the growth of the Messiah from birth to years of dis-
cernment the measure of time of an event then about to happen. He
turns to Ahaz, and says, ‘‘ Before tho child born of the Virgin shall
know to reject the evil and choose the good, the land which thou
abhorrest, i.e. thy enemy's land, shall be forsaken of both its kings.”
(Cp. Vitringa on Isaiah, 1. c.) This destruction did take place in a
very few years afterwards (2 Chron. xxviii. 5. 2 Kings xv. 29), and
80 was a proof of the truth of the prophecy, and a pl of its fulfil-
ment in the Virgin and in Christ of the House and of David.
Though St. Matthew traces our Lord's Genealogy through Joseph to
David and Abraham, yet he takes care that we should not suppose
that He was the son of Joseph κατὰ σάρκα, by stating, at the same
time, that He was born of a Virgin.
— καλέσουσι τὸ ὄνομα abou 'Eupfavound] i.e. He shall be (see
on v. 2 and ii. 23) Emmanuel, 'yaopy, ‘God with us,” i.e. God, not
united to any one person among men already existing, but God in us,
i.e. in the common nature of us all. See Hooker, v. \ii. 3, and so He
is Jesus, or Saviour of the World. Tertulliun c. Jud.1. St. Je-
rome (in Isa. vii. 14). The deliverance of Ahaz, and of the kingdom
of David is ascribed by the Prophet to Christ, who even then proved
Himeelf God with His People, and would afterwards show Himeelf
bt the bg va i of all. wt 1 “N ἢ
. οὐκ ἐγίνωσκεν αὐτὴν ἕως οὗ fon sequitur, ergo x
(Bengel.) ‘* Helvidius’,” says Hooker, νυ. xiv. 2, “ greatly εἶπ
these words of Matthew, gathering that a thing demied with special
circumstance, doth impart an opposite affirmation, when that circum-
stance is expired 8."-- οὐκ ἐγίνωσκεν αὑτὴν ἕως οὗ ἔτεκεν vidv—and
it might be kdded, οὐκ ἐγίνωσκεν αὐτὴν μετὰ τὸ Texetv,—if it were
ane the first duty of a student of Holy Scripture to know when to be
ilent.
Obs. One Joseph was appointed to be a guardian of the Saviour's
human body before his first birth from the pnt womb. Another
Joseph was appointed to be a guardian of it before His Resurrection,
or second birth from the Virgin tomb (Matt. xxvii. 57—60. Luke
xxiii, 50. Jobn xix. 41). And both one and the other Joseph is
called ἀνὴρ δίκαιος in Holy Writ (Matt. i. 19. Luko xxiii. 50).
— υἱόν] airis—not of Joseph.—rdv vidy αὐτῆς τὸν πρωτύτοκον
D and others, and so Vulg. “‘filium suum primogenitum.” Cp.
Luke ii. 7, and so Jerome, who says, “ From this passsge some have
imagined (Helvidius, Jovinian, and the Ebionites), most erroneously,
that Mary had other children, whereas it is the practice of Scripture
to designate as the firstborn that child who is born first, not that child
who at followed by other children. See my treatise against Helvi-
dius 9.”
— ἐκάλεσε] i.e. Joseph exercised a paternal nent over him as
Jesus, the name He then received as maz. See v. 21.
Cu. 11. 1. τοῦ δὲ ᾿Ιησοῦ γεννηθέντοι]
As to the pay of Christ's birth 10, it was kept by the Western
not eee the Sign; it should appear many ages afterwards; but the effects
of the Sign should be felt by the house of David, even in the age of Ahaz.
Emmanuel, yet un-born, should deliver it. And the truth, now revealed,
that He should be born of a Virgin of that house, was a sure pledge that
the house of David would not perish.
4 For an excellent modern exposition, see Hengstenderg. Christol. |. pp. 11.
45, and Patrit. ii. 189—146, who also refutes the opinion recently pro-
pounded by some, that the Jews did not expect the Messiah to be born of
a Virgin. And see Justin M.c. Tryph. §§ 18. 67.
7 See St. Jerome here, and adv. Helvidium, tom. iv. pars 2, pp. 130—
142. Aug. de Catech. Rud. 40, and Serm. 188 and 191.
8 See also Bp. Pearson On the Creed, art. iii. on the term ἀειπαρθένος,
p. 326 Ckemnitéi Harmon. cap. vil. and Glass. Phil. Sacr. pp. 319 and 452,
and Dr. W. H. Mill, p. 809. Pabrit. il. p. 125. Similar instances of the
use of ‘‘untit” after a negative may be seen in Gen. viii. 7; xxviii. 15.
Deut. xxxiv. 6. 1 Sam. xv. 35. 2 Sam. vi. 23. Psa. Ixxix. 14; xe. 1.
See below, xvi 28; xxii. 44; xxvili. 20.
9 Concerning those who are called our Lord’s ἀδελφοί, see Routh, R. 8.
i. 16. 43. 212—249; 11. 32. 234. Dr. -Afili, 224—236, and the note below
on xil. 46.
uestion, see Patrit. de Evangeliis,
10 For a full discussion of this
pp. 280—291, and the comparative tables inserted by him p. 277, who main-
6 ST. MATTHEW II. 2, 3.
Ἡρώδου τοῦ βασιλέως, ἰδοὺ, μάγοι ἀπὸ ἀνατολῶν παρεγένοντο εἰς ἱΙεροσόλυμα,
b Luke 2. 11.
Num. 3. 17.
λέγοντες, 3" Hod ἐστιν ὁ τεχθεὶς βασιλεὺς τῶν ᾿Ιουδαίων ; εἴδομεν γὰρ αὐτοῦ
τὸν ἀστέρα ἐν τῇ ἀνατολῇ, καὶ ἤλθομεν προσκυνῆσαι αὐτῷ. δ᾽᾿Ακούσας δὲ
Church in early times on the 25th Dec., and that day was thence re-
ceived by the Eastern Church at the middle of the fourth century,
where it was called Θεοφάνια, γενέθλια 1. The word Epiphany came
afterwards to be applied to the day of the arrival of the Magi, and of
Christ's Baptiom, τὰ ἅγια φῶτα (Greg. Naz. ᾿ 677), and the word
Θεοφάνια was also applied to that day. See fHippolyt. homily with
that title, and Greg. Thawnaturg. p. 30%.
As to the year, see on ii. 20.
On the po of the Nativity see Justin Martyr (c. Tryphon,
§ 78), who describes it as a cave near the village of Bethlehem, and
says aleo that the Magi coming from Arabia found Him there (ἐν
σπηλαίω τινὶ σύνεγγυε τῆς κώμην). which Jerome calls (ad Eustoch.
and ad Paulin) “specus Salvatoris.” | Cp. Origen c. Cele. i. 51. Eused.
v. Const, iii. 41. 43, who speak of a cave.
— Βηθλεέμ] orty—r3, ‘ the house of bread,’ of the Living Bread
that came down from heaven (Grey. M. Hom. in Ev. i. 8); called
aleo Bethlehem ha eg Ruth i. 2; iv. 11. Mie. v. 2) for its fer-
tility ; and Bethlehem Judah to distinguish it from a Bethlehem in
Zabulon (Jerome), six miles 8. of Jerusalem.
— Ἡρώδου τοῦ B.] made king by Roman influence, particularly
of M. Antony, and called ‘ Herod the Great’ (Joseph. A. xiv. 11. 18).
On his history and character, see Joseph. A. xiv.—xvii. Casaubon,
Exe, Baron, Art. 3—5. Mill, p. 335—342.
— μάγοι] Mact. Not such as were known among the Greeks as
professors of Magical Arts (see Origen c. Celeum, i. ad , but such
as those whose title before the time of Zoroaster was Magh or Magus
(whence x9 in Jerem. xxxix. 3), the sacerdotal caste of the Medes
and Persians?, dispersed in the ἀνατολὴ and called Μαγουσαῖοι by
iphanius, p. 1094, and not idolaters, but hating idolatry, εἴδωλα
ελυττόμενοι. Hence perhaps they were distinguished among the
eathens by God (as Cyrus‘ had been in an eminent manner, and
as the Persians were favoured generally for their freedom from
Idolatry, and their hatred of it), and were chosen as the dwapxi), or
first-fruits, of Gentilism, to behold and worship Christ.
Cp. , Exc. Baron. ii. num. 19, who regards them as
Parse! see Tertulliun, adv. Jud. 9, ad Marcion. iii. 13, ‘* Magos reges
feré habuit Oriens,” and they were of the sacred caste. Cp. Spun-
heim, Dub. Ev. ii. 20. Cp. Mill, Ri 331—342, and Dissertation in
Patrit. ii. p. 309. Williams on the ge sa 121—139.
We find them described as three in M. (a.d. ook 88:
“ Tribus Magis stella nove charitatis apparuit ;” and Pp 90, “ adorant
in tribus Magis omnes populi Universitatis Auctorem,'
On the time of their visit, see on chap. ii. 11.
On the Epiphany, see Aug. Sermones, 199—204.
— ἀπὸ ἀνατολῶν] Though, probably, of Persiax origin, yet it
does not therefore follow that they now came directly from Persia.
The Fathers are divided in opinion between Persia and Arabis®.
Perhaps both episieas are true, viz. that, being of Persian extraction
(as is most likely), they came now from Arabia.
The prophecies of the Old Testament seem to point that way.
Pe. Ixxii. 10. 168. Ix. 1—7. Also,
The gifts which they bring. Isa. Ix. 6.
Perhape their visit to the Prince of Peace was typified by that
of the Queen of Sheba to Solomon (1 Kings x. 1. 2 Chron. ix. 1).
Time will show whether these μάγοι ἀπὸ ἀνατολῶν were
typical of the βασιλεῖς ἀπὸ ἀνατολῶν ἡλίου in Rev. xvi. 12.
- παρεγένοντο] After the Circumcision and Presentation in the
Temple (Bengel). Cp. on v. 11.
— Ἱἱιροσόλνμα] St. Matthew onl
quoting Christ’s words, xxiii. 37. St.
uses ᾿Ιϊερουσαλὴμ once, in
ark never. St. Luke rarely
tains, p. 290, the ancient Tradition (sanctioned by Hippolyt., Athanas.,
Jerome, Ambrose, Aug.), which fixed the Nativity on Dec. 25; see also
Bp. Pearson, Minor Works (ed. Churton), i. pp. 153—162.
1 See Monit. ad Greg. Nazian. Orat. xxxvili. p. 662. Chrys. Hom. de
Nativ. il. p. 352, ed. Bened. Casaubon, Exc. Baron. p. 166. Patrit. 281.
2 For Sermons on the Nativity, see Aug. in Natali Domini, Serm. 184—
196. Vol. v. 1278—1309. Bp. Andrewes, i. 1—302. Barrow On the Na-
tivity, fil. 427—450. Serm. 75. Williams On the Nativity, pp. 80—91.
3 Cic. Div. i. 23. Plin. N. H. xxiv. 29. Justin, 1.9.7. Hyde de vet.
Pers. re] _c. 31. Patrit. ii. p. 317.
4 See Dr. Jackson's Works, v. 404—411.
It is observable that the Prophecy concerning Messiah the Prince de-
livered in the East, by the Prophet Daniel, who was Prime Minister of the
East, for two dynasties in succession, is connected with Cyrus, as a terminus
ἃ quo, and with the edict due in the first instance to him who was of the
same origin as the Afagi, and favoured (as it would seem) by Almi hey
God for the same reasons as they, and made an instrument in God's
hands for punishing the Idolatry of Babylon.
8 See the authorities in Patrit. ii. pp. 317, 318. ᾿
© See Sueton. in Vesp.c.4. Tacit Hist. ν. 18. Patrit. il. 352. Joseph.
B. 7.1.5, 5; vil. 81. Dio Cass. xiv. 1.
7 «This star (says Jerome) arose in the East according to the prophecy
of Balaam, whose successors the Magi were (Numb. xxiv. 17), and it was
ordained to be a rebuke to the Jews that they ht learn Christ's Na-
tivity from the Gentiles; and the Wise Men are led by it to Judea, that
the Priests being interrogated by them where Christ was to be born, might
be left without excuse for ignorance of His Advent.” (St. Jerome.) ‘‘ Magi
per stellam, 5 iepiten per pisces adducuntur.” (Bengel.)
8 Kepler, Minter, and Jdeler, Handbuch der Chronologie, ii, p. 410.
Winer, Real-W. il. p. 523. Wieseler, Ὁ. 62.
in Gospel, often in Acts. St. John never in Gospel; four times
te Apocal rere, where he never uses ᾿ἱεροσόλυμα. (Patrit. ii.
.)
2. εἴδομεν αὑτοῦ τὸν ἁστέρα] I. The main reason which led
them to believe that the Star they saw was the Star of a King born
in ne es the persuasion then prevalent in the Eastern world ὅς,
an up
On the prophecy of Balaam, Numbers xxiv. 17, delivered in
the East’; and more,
On the prophecy of Daniel (ix. 24—26) delivered in the East,
that a Star would tiee out of Jucob, and that Messiah the Prince, who
was to be born in Judaa, should arise at that time and have universal
dominion.
II. That his a ce would be signified by a Star, would have
been suggested by Balaam’s prophecy; and the name Bar-coohéa, or
Son of a Star, given by the Jews to one of their false Meseishs
(Exuseb. iv. 6), shows the prevalent expectation in this respect.
Ill. What the dor or Star was.
It has been su by some® to have been a conjunction of
Planets. But this is a groundless conjecture ®. The luminary is not
called ἄστρον, a constellation, but ἀστήρ, a single star; and it is
described as standing over the house where the young child was
Me 9), and primitive testimony calls it a new star. St. Ignat. (ad
phes. 19) says ἀστὴρ ἐν οὐρανῷ ἔλαμψεν, ὑπὲρ πάντας τοὺς
ἀστέρας, καὶ ξενισμὸν παρεῖχεν ἡ καινότης αὑτοῦ. So Chrys.
and Aug. ο. Faust. ii. 5, who says that it was created at the Nativity.
roti Jacob. ὃ 21. It is called ‘lingua cali’ by Aug. (Serm.
in Epiph.
Ἢ the History of the Old Testament we have a similar in-
stance of a luminous moveable body created in the Pillar of Fire
(Exod. xiv. 24) to lead the People of Israel through the wilderness to
the promised land. See Chrys.
There is a remarkable confirmation of St. Matthew's account
in Chalcid. in Timsum, in the edition of St. Hippolytus by Fabri-
cias, p. 325.
λ miraculous sign in the heavens was a fit harbinger of the
birth of Him who made the heavens (Col. i. 16), as also of his death
(xxvii. 45), and δὸ it will be at his Second Coming to judge the
world (xxiv. 30). Cp. Arnoldi.
IV. A question ariees, How is it that the Star has not been no-
ticed by writers?
Suppose this to be so, then it may be replied, that if (as a)
to be the case) the Magi were the first-fruits of the Gentile World
coming to Christ, and the Star appeared to them as suck, it is probable
that it was manifcated specially and singly to them.
God often reveale to some what He conceals from others at the
eame place, at the same time. The Angel in the way was not at first
visible to Balaam, but it was to the aes (Num. xxii. 23) on which he
was; and by this*contrast God revealed to Balaam his own blindness.
The servant of Elisha did not see the horses and chariots around his
master till his master prayed that his eyes might be opened (2 Kings
vi. 17). The sound in the heavens was heard by those who journeyed
with Saul (Acts ix. 7; xxii. 9), but the words were articulate to
Saul alone. Thus God showed that they were addressed to Aim.
Tho darkness at the Crucifixion seems to have been local at Jeru-
salem ; intimating to them at mid-day that hey were then spiritually
at midnight.
The Star then, it is probable, was visible to the M:
was a message from heaven to them. Hence their fai
ence.
alone. It
and obedi-
9 Cp. Spanheim, Dub. Ev. ti. 27, 28. Δι δ, pp. $22. 360—372, where this
opinion is confuted, and Patrit. li. p. 331.
19 Whose Comment on this history is deserving attention. ‘‘This star
was not like other stars; for it was visible in the day time; and it led the
wise men to Palestine, and then disappeared for a time; it had, as it were,
avaporeal power, and may be compared to the pillar of fre which led the
people in the wilderness; and it descended from its altitude in heaven, and
marked the place where the young child lay, and stoud over His head.
“ And why did it appear? to penetrate the insensibility of the Jews, and
to take all excuse from them, if they would not receive Christ. He Who
had now come from heaven was about to abrogate the ancient Polity, and
to invite the world to His worship, and to be adored in Sea and Land, He
begins with opening a door to the Gentiles, in His desire to teach His own
people by means of strangers. For since the Jews would not attend to
what their own Prophets had said concerning His Advent, He brought
foreigners from afar in quest of the King of the Jews, who hear first from
the angus of Persia what they would not learn from their own Pro-
phets; in order that if they are disposed to listen they may have a strong
motive to obedience; but if they are contentious, they may be without
excuse. Observe also, God in His condescension teaches us by things
familiar to us. He teaches the Magi by the stars with which they were
conversant. He calls us by our occupations. 80 St. Paul preached to the
Athenians by an inscription from their altar (Acts xvii. 23), and by a verse
from their Poets (Acts xvii. 28), and instructs the Jews from the rite of
circumcision, and from their own sacrifices.
“Απὰ when God has taught us by our own occupations, He raises us
higher, if we listen to Him, as He did thoee wise men, whom He frst
taught by a star, and afterwards by a vision (verse 12). As Solomon says,
‘Give instruction to a wise man and he will be yet wiser (Prov. ix. 9).’”
ST. MATTHEW Π|. 4—11. 7
Ἡρώδης ὃ βασιλεὺς ἐταράχθη, καὶ πᾶσα ἹἹεροσόλυμα per αὐτοῦ' * καὶ συν-
ayayav πάντας τοὺς ἀρχιερεῖς καὶ γραμματεῖς τοῦ λαοῦ, ἐπυνθάνετο παρ᾽ αὐτῶν,
ποῦ ὁ Χριστὸς γεννᾶται ; (gz) ὃ Οἱ δὲ εἶπον αὐτῷ, "Ev Βηθλεὲμ, τῆς ᾿Ιονδαίας'
οὕτω γὰρ γέγραπται διὰ τοῦ προφήτου, δ" Καὶ σὺ Βηθλεὲμ, γῇ ᾿Ιούδα,
ς Micah 5. 2.
John 7. 42.
οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν Iovda: ἐκ σοῦ γὰρ ἐξελεύσεται
ε a ῳ ἊΝ, Ἂς , Ν 3 ,
ἡγούμενος, ὅστις ποιμανεῖ τὸν λαόν pov τὸν ᾿Ισραήλ.
(=) 7 Τότε
Ἡρώδης λάθρα καλέσας τοὺς μάγους, ἤἠκρίβωσε παρ᾽ αὐτῶν τὸν χρόνον τοῦ
φαινο td > ’ e 8
μένον ἀστέρος
καὶ πέμψας αὐτοὺς εἰς Βηθλεὲμ, εἶπε, Πορευθέντες
ἀκριβῶς ἐξετάσατε περὶ τοῦ παιδίον, ἐπὰν δὲ εὕρητε, ἀπαγγείλατέ μοι, ὅπως
9 x ἐλθὰὼ , 3 ~ 9 e δὲ 3 ,’ aA ig > ,
κἀγὼ ἐλθὼν προσκυνήσω αὐτῷ. 5 Οἱ δὲ ἀκούσαντες τοῦ βασιλέως, ἐπορεύ-
θησαν: καὶ ἰδοὺ, ὁ ἀστὴρ, ὃν εἶδον ἐν τῇ ἀνατολῇ, Ἰροῆγεν αὐτοὺς, ἕως ἐλθὼν
ἔστη ἐπάνω οὗ ἦν τὸ παιδίον' 1 ἰδόντες δὲ τὸν ἀστέρα, ἐχάρησαν χαρὰν με-
γάλην σφόδρα, | 4
ἃ Ps. 72. 10.
καὶ ἐλθόντες εἰς τὴν οἰκίαν, εἶδον τὸ παιδίον μετὰ Μαρίας ἐ δ',15.}
8. ἐταράχθη] Lest he, an usurper, should be dispossessed by the
rightful king. And Jerusalem eae tranblod with him, (1) as faring
bis anger ; (2) as ill for the severe discipline of the Messiah's
coming (Mal. iii. 2,3; iv.1). (Chrys.)
- [ροσόλυμα] Feminine form, iii. 5, and so Josephus and Philo.
(λέενετ.) ; ; ἢ
4. ἀρχιερεῖ] A ποτὰ suggestive of the confusion now intro-
duced into the nominations to the office of High Priest, when the
True High Priest came from heaven to “ purify the sons of Levi.”
Instead of one High Priest for life, there were many High Priests,
made and unmade, in rapid succession (Mal. iii. 3). As Spanheim
seys (Dub. Ev. ii. 37), “᾿Αρχιερωσύνη confusa, Christo exhibito.
Somes sacerdotum peesime habitum, Herodis et Romanorum
icentia.”
They who had held the office and the deputies of the High
Priest were now included in the term.
Also (as some suppose) the Heads of the twenty-four ἐφημε-
plas, or courses of Priests}.
— ypaumareic] DONpID (sopherim) scribes learned in the Law of
Moses and the Prophets. and called νομικοὶ ® by St. Luke 3, probably
Members or Assessors of the Sanhedrim (Liyht/vot ii. 422. 652), who
80 them to have been Levites, and Masters of colleges and
Sehecls (1. 439. 469. 654.)
— ποὺ ὁ Xp. γεννᾶται) What is his birthplace? (See Winer,
p. 238.)
5. οἱ δὲ eTxov] They could send others to Christ, but would not
go themselves, like many of the builders of the Ark, who provided a
refuge for others, but were themselves drowned by the Flood. (Aug.
Serm. 373, 374). The Jews carry the Scriptures, but do not believe
heme 1 ἐς ποῦνε portat Judswus, unde credat Christianus4,” (Aug.
ἢ Ps. Ivi.
— οὕτω yap γέγραπται] Micah v.2. Grinf. p. 6.
It seems, at first, as » here the scribes Tie what Micah
8.
But here, as elsewhere, the Holy Spirit, speaking in the New
Testament, records the sense (and not the letter) of what had been
spoken by Him, through the Prophets in the Old Testament.
He begins with calling Micah’s “ Bethlehem Ephrata” by its
newer name, “ Bethlehem Judah δ᾽" (for Fouts was now obsolete),
and thus pre] us to understand that His words are not to be
regarded as a literal quotation, but as a Paraphrase.
Δ Grotius and Winer, Real-W. ll. p. 271. Cp. Patrit. ii. 354, 355, who
observes that the Chief Priest was called ἱερεὺς (wider ἀρχιερεὺς) by LXX,
and see on Acts iv. 23.
2 A word which occurs only once in St. Matt. xxil. 35, and never in
8t. Mark or St. John; but six times in St. Luke. Probably St. Luke uses
νομικοὶ to explain the nature of the office, as distinct from that of the
γραμματεὺς of Greek cities.
3 Span. Dub. Ev. ii. 88—40. Vorst, de Hebr. p. 84. Patrit. ii. p. 366.
4 Here is a strong argument for Christianity. We bring documents
in its proof whieh are in the hands of the Jews our enemies, and which
ΒΟ one therefore can say have been forged or tampered with by us. See
Justin M. ad Greecos, c. 13. St. Aug. in Ps. xl. lvi. Fawst. xti. 13.
& The Exposition given by the Chief Priests and Scribes of Micah’s pro-
phecy, is adopted here by St. Matthew. The Holy Spirit authorizes it as
true; and the mode of it, giving briefly the sewse of Prophecy (not the
exact words), and prefacing the exposition with an οὕτως TO
τοῦ 7 is a remarkable exemplification of the manner in which the
offi ewish Expositions of St. Matthew's age dealt with Scripture, and
may serve to confute the cavils of some
ainst the Holy Spicit dealing
with His own Prophecies in a similar wey the Gospels, particularly in
the first and second Chapters of St. Matthew. Indeed, we may suppose
that the Spirit who deigned to speak by Balaam and a Caiaphas, guided
here the words of the authorized Expounders of Scripture at Jerusalem in
this interpretation, which He adopts by St. Matthew as His own.
© On γῆ ᾿Ιούδα see Winer, G. G. 104.
7 And the Jews themselves and the Chaldee Paraphrase applied this
Prophecy to the Messiah. Cp. John vii. 42. And their exceptions inst
our Lord, falsely supposed by them to be of Gadilee (and not of Bethlehem),
may be used against some of later days who, in this prophecy of Micah,
see no intimation of Christ.
It is to be remembered that, in Micah’s age, Bethlehem was of
small account, ite very name, as “the City of David,” being trans-
ferred to Jerusalem, and its glories being eclipsed by those of the
capital. And so it was (ile. But yet Micah was inspired to predict
(what then seemed very improbable) its future grislear and glory,
for " out of thee shall go forth One to be a Ruler in Israel ; and His
eon forth are from of Old, from the Days of Eternity.”
hus the Holy Ghost proclaimed by Micah the buman birth
and the Eternal Generation of Christ’.
Thus also He speaks of the greatness of Bethlehem, then small
in the world.
Now that the prophecy is fulfilled, and now that Bethlebem,
once little, is now become more an it was even in the age of
David, the Hol ti delivers the sense of His own prophecy, as
spoken of old by Micah, and says, “ Thou, Bethlehem Judah ‘20
small and despised by men), art by no means the least among the
princes of Judah δ."
6. ἐν τοῖς ἡγεμόσιν] Micah has Alephi, thousands. But the
word is here elevated to a higher meaning, i.e. to Aluphim, leaders ;
not without reference to the ἡγούμενος who was to come forth from
Bethlehem and rule the Rulers ( Hengst.), being no other than Kin;
of Kings and Lord of Lords. This was a very natural modification 9.
For the Israelites were distributed into Alaphim, families or thou-
sands, which were presided over by Princes of thousands (Exod.
xviii. 21. Num. i. 16. Judg. vi. 15). Hence the Heads of families
are fitly put for the families themselves. He who was the Head of
the thousands was rightly called the Head of the Rulers themselves,
and the City iu which He was born was pre-eminent among them 10,
10. σφόδρα] Wy).
11, οἰκίαν] 9. ἐπάνω. To distinguish that οἰκία from other οἰκίαι.
Some of the Fathers supposed the visit to have taken place while our
Lord was still in the φάτνη at Bethlehem. Justin M. c. Tryph.
them. Cp. on ii. 22, a passage
And this ti probable, and that the Visit of the Magi at Bethlehem
8 Compare Pococke, i. p. 134, and Lightfoot, i, 440. err eres ,
Christol. 916, who well says, “" The apparent contradiction that Micah cal
Bethlehem ‘emai,’ the Evangelist ‘by xo means amall,’ has been satis-
factorily explained by ancient and modern Interpreters. Thus Euthym.
ad loc. εἰ καὶ, τὸ φαινόμενον, εὐτελὴς εἶ, ἀλλά γε τὸ νοούμενον οὐκ ἐλαχίστη,
and Michaelis, ‘Parvam vocat Micheas, respiciens statum externum ;
minimé porvam Mattheus, respiciens nativitatem Messie.’”
9 Meyer, p. 66, charges St. Matthew or his éransiator with error, in
confounding one word with the other.
10 Sp. Surenhus. p. 174.
Nl The following is from Chrys. ‘‘The star which they saw in the East
went before them. It had been hidden from them, in order that they
might inquire of the Jews,” ‘‘and that the appearance might be made
known to all. And when they had learnt from the Jews, it appeared to
them again. Observe here the sequence of events. First, the star sets
them forth on their journey, then they are received by the Jews—their
people and King—who introduce to them the Prophet, the written Word
of .” “which teaches them concerning what appeared. And thus
they are brought to Bethlehem, and then the star re-appears and goes
befure, and leads them by the hand in broad daylight, that they may be
assured that the star is not an ordinary one, and brings them to Bethlehem
to the cradle of Christ. Thus they received an additional assurance of
faith, and they rejoice greatly because they have found what they had
sought, and have become cara He of the truth, and have not journeyed
in vain. The star stood over the head of Christ, shoeing that He who was
born is Divine, and it invites and induces them to fall down and worship.
“Here also let us recognise a prophetical figure of what would after-
wards take place,—that the Gentiles would come to Christ, and anticipate
the Jews in coming to Him. Let us arise, and (though kings and people
are troubled, and conspire against Christ) hasten to Bethlehem,—tho house
of spiritual bread,—to worship Him.”
cee)
ST. MATTHEW II. 12—16.
THs μητρὸς αὐτοῦ, καὶ πεσόντες προσεκύνησαν αὐτῷ, καὶ ἀνοίξαντες τοὺς
θησαυροὺς αὐτῶν, προσήνεγκαν αὐτῷ δῶρα, χρυσὸν καὶ λίβανον καὶ σμύρναν.
15 Καὶ χρηματισθῶτες κατ᾽ ὄναρ μὴ ἀνακάμψαι πρὸς Ἡρώδην, δι᾽ ἄλλης ὁδοῦ
ἀνεχώρησαν εἰς τὴν χώραν αὑτῶν.
18 ᾿Αναχωρησάντων δὲ αὐτῶν, ἰδοὺ, ἄγγελος Κυρίον φαίνεται κατ᾽ ὄναρ τῷ
᾿ἸΙωσὴφ, λέγων, ᾿Εγερθεὶς παράλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ, καὶ
φεῦγε εἰς Αἴγυπτον, καὶ ἴσθι ἐκεῖ ἕως ἂν εἴπω oi μέλλει γὰρ Ἡρώδης ζητεῖν
τὸ παιδίον τοῦ ἀπολέσαι αὐτό. 16 Ὁ δὲ ἐγερθεὶς παρέλαβε τὸ παιδίον καὶ
τὴν μητέρα αὐτοῦ νυκτὸς, καὶ ἀνεχώρησεν εἰς Αἴγυπτον: 1δ καὶ ἦν ἐκεῖ ἕως
e Hos. 11.1.
τῆς τελευτῆς ‘Hpadov, ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ Kupiov διὰ τοῦ * προφήτου,
λέγοντος, "Ef Αἰγύπτον ἐκάλεσα τὸν υἷόν μου.
16 Τότε Ἡρώδης, ἰδὼν ὅτι
was after the Presentation in the Temple (which was forty days after
the birth), and so Photius (quest. Amphiloch. 36), For
The Parents would not have taken the child Jesus to Jeru-
salem for the Presentation (Luke ii. 22) after the alarm of Herod had
been excited by the Magi.
Herod would not have extended his cruelty to children of two
years old (v. 16).
The flight into Eeypt seems to have been immediately after the
Visit of the Magi (v. 13).
It is not probable that Christ should have been manifested to
the Gentiles before His manifestation in the Temple at Jerusalem.
Immediately after the Presentation, the Parents and the child
Jesus returned to Nazareth. See on ii. 23. Luke ii. 39.
It seems, therefore, that the sequence of events was thus :
Nativity.
Presentation in the Temple.
Return to Nazareth.
Return to Bethlehem (probably on the occasion of one of the
great annual Feasts at Jerusalem).
Visit of Magi.
Flight to Egypt.
Settlement at Nazareth. . Patrit. ii, 3288—331.
— πεσόντες προσεκύνησαν --- δῶρα --- σμύρναν) With divine
honours. (Patrit. p. 9.) Their Gifts were symbolic and
prophetical. ὡς βασιλεῖ, χρυσὸν, ὡς δὲ τεθνηξομένῳ. τὴν σμύρναν,
ὡς δὲ Θεῷ, λιβανωτόν 1, Therefore their gifts, whether consciously
‘3 ee part or ne ie Leet fa erally to the raat us a ς
is Sovereignty, His Divinity, His sufferings. ill, p. 378. .
Routh, R. Β. ἵν. 43, ᾿
In fact the Magi® did three thinge :
They fulfilled in part a prophecy concerning Christ. Ps. lxxii.
10.15. ‘Tea. Ix.
They themselves had a prophetical character. They prefigured
Heathendom coming to worship Christ, And if they were of royal
race (as seems probable), they were prophetical of the future subjec-
tion of all Kings to Christ, as King of Kings and Lord of Lords.
And (as subsequent events have shown) their offerings had a
symbolical and prophetical character.
Gold—signifying all that is most costly to be given to Christ
the Universal Lord.
Frankincense—the fragrant incense of Prayer offered through
Him and 4y Him as our Great High Priest, within the veil
Gent xvi. 12,13) before the mercy-seat of God, in the
olden censer of His merits.
Myrrh— they did it for His burial.” He had myrrh pre-
sented to Him on the Cross (Mark xv. 23), and myrrh for
the embalming of His body in the tomb (John xix. 39).
1 Cp. Jren. ili. 9. Origen, c. Cels. 1, 60, whence St. Ambrose (in Luc. ii.),
“« Aurum regi, thus Deo, myrrham defuncto.” And Leo M.Serm 30. Si.
Greg. (hom, x.), “Αὐτὸ Regem, thure Deum, myrrh mortalem preedicant.”
And the verse. ‘‘ Myrrham homo, Rex aurum, suscipe thura Deus.”
3 The history of their Visit, including the Murder of the children at
Bethlehem end the flight into Egypt, is discarded as a fable not only by
Strauss and his followers, but even in some more recent Expositions,
which profess to take a middle and orthodox course between the rational-
istic and legendary schools, and are not less dangerous than either. We
find the following language in Meyer’s Critical and Exegetical Commentary
on the N. T. (shird ed. Gottingen, p. 70), on what he calls “Dem sagen-
haften Charakter der ganzen Geschichte.”
“Diese ganze Erzahlung ist, wie sie dasteht, nicht als wirkliche His-
torie, sondern als sinnige judenchristliche Sage tiber die unbekannte
Kindheit Christi su betrachten, wobei um so weniger 2u ermitteln ist, ob
und wie tiberhaupt etwas Geschichtliches zu Grunde liegt, als die ganze
Geschichte sebr leicht aus dem Jtidischen Glauben an die Erscheinun,
eines Sterns bei cer Geburt des Messias (s. Fabric. Cod. pseudepigr. ἔ
p. 5841. Schoettg. ii. p. 531. Berthoidt Christo]. § 14. Strauss {. p. 272f.),
welcher Glaube wahrecheinlich Num. 24, 17, seinen Grund hatte δέου:
i. p. 15] f.), 80 wie aus der Messianischen Erwartung, dass fremde Vilker
Geschenke dem Meseias bringen wiirden (Ps. 72. Jes. 60), wie auch
sonst schon reiche Tempelgeschenke aus dem Osten gekommen waren
Zach. 6. 9 ff.), sich mythisch entwickeln konnte,—wobei den Magiern die
Voraussetzung einer ndern Wetsheit entspricht, welche heidnischer
Seits sur Theilnahme an der Jtidischen MessiashoffMung gebirte, die
Thitigkeit des Herodes aber der Typus der Feindschoft ist, mit weicher
nothwendig und erfahrungsmiissig die weltliche Herrachermacht wider den
erschienenen Messias in die Schranken tritt (vrgl. Luk. 1. 51 f.), mit List
und gewaltsam, wie vergeblich (Kindermord in Bethl.).”
Thus their act was like a Creed. In their prostration and pre-
sents, the Heathen World fell down and did homage to Christ, yet an
Infant at Bethlehem, and they presignified the Time when all Nations
will fall down before Him sitting on His judgment-seat and Royal
Throne at the Great Day.
18. φεῦγε εἰς Αἴγνππον! ᾿
The Infant Jesus by His Divine Power makes all things ever
mighty and wise in this world minister to Himself. Augustus Cesar,
the Heathen Master of the World, had ministered to the evidence of
His Messiahship at Bethlehem by the imperial decree that all should
be are their own cee Chitat (ep Οἴνψο)
ud now t is made to minister to Christ (cp. Chrys.).
i ree of Ancient Learning and the ancient enemy of
God’s People, now made the asylum of Him who was born King of
the Jews,—flying from Judea itself.
The Ancient Fathers saw here a partial accomplishment of the
prophecy, Iea. xix. 1. And there was an ancient tradition, “idola
in E, γρῖο ad ingressum Christi corruisse 3."
6a vs bearing of this ations aie γον pivighter dao ΔΎ
“de in persecutione,” see . . Je au
p. bh Gp Luke iv. 30. John viii. 59; xi. 54. Tote 25 4.
15. va πληρωθῇ τὸ ῥηθέν) Not ὑπὸ τοῦ προφήτου. but τὸ
ῥηθὲν ὑπὸ Κυρίον διὰ τοῦ προφήτου, i. ο. The Holy Spirit here
declares by St. Matthew what had been in His own mind when He
uttered those words by Hosea, xi.1. And who shall venture to say
that he knows the mind of the Spirit better than the Spirit Himeelf?
See 1 Cor. ii. 11.
— ἐξ Αἰγύπτου ἐκάλεσα τὸν vid» μου
This was spoken, in the first instance, of the ancient Church of
delivered by Him from Egypt® in its Infancy. (Cp. Gal. iv.
—4.
{he Holy Spirit applies it to Christ; and He thus teaches
To regard Christ as One with His Church in all ie of her
history. In the persecution of the literal Israel in Egypt, Ho teaches:
us to see a persecution of Christ?. In all dheir affliction He was
afflicted, and the Angel of His presence saved them (Isa. Ixiii. 9).
He was with them in the Exodus, and led them through the Red
Sea: they drank of that Spiritual Rock that followed them, and that
Rock was Christ (1 Cor. x. 4—9). They were in Him, and He in
them.
To regard what is said by the Holy Spirit concerning the literal
forael as "s Son, as having a prelusive reference to what is de-
clared in the Gospel concerning the only-begotten Son of God; and
to see, under the guidance of the Holy Spirit speaking in the Gospel,
its πλήρωσιν, or accomplishment in Christ 8.
Thus, in His dealings with His own Prophecies, the Holy Spirit
It is not within the plan of the present Edition to specify with frequency
and in detail such allegations as these, with the names of those who urge
them. But some samples of them are necessary, by way of caution, and
in order that the Biblical Student may see some evidence of the spirit
Lt μὰ the Gospel History is now assailed in works widely cir-
culated.
3 See Athanasiws de Incarn. 88, p. 60, and cp. St. Jerome, Palladius, and
others quoted by ἃ Lapide.
4 The following is from Chrys. ‘‘ Wherefore this double flight f that of
the wise men to Persia! that of the child to Egypt? The first—that the
wise men might be preachers of the truth to thelr own country. The
second, because if our Lord had remained, and had fallen into Herod’s
hand, and not been kil/ed, it might have been sugsested by some that He
had not really taken human flesh. Observe; the Angel does not say take
thy child, but the young child; nor does he say, thy wife, but Ais mother ;
for the birth had now taken place, and Josepb’s suspicions were dispelled ;
and the Angel reveals the cause of the flight,—Herod is about to seek his
life,—and tells him to remain in Egypt till he gives him notice to leave it.
Observe, also, Joseph is not perplexed by this, but takes the child and flies
into Egy pt accordingly.”
8. At and by means of the Passover—prefiguring Christ, from
land “in qu& primum occasione agni salutiferum Crucis signum et
Domin\ fuerat preeformatum.” (Leo Mf. Serm. xxxit.)
© One of the exegetical canons of Tichonius, approved by Augustine, ill.
100—103. And so Bengel, ‘Totus Christus Sarat et corpus est.”
7 Cp. Acts ix. 4, δ, ‘ Why persecutest thou Mz?”
® Hence St. Jerome (in Hos. xi. 2) says, ‘the Evangelist cites this text
because it refers typically to Christ; and in this and other prophecies the
coming of Christ is foreshown, and yet the thread of History is unbroken.”
And Grotius says (1. 22), ‘‘ Historia Christi noe admonet ita directam a
pt the
ascha
ST. MATTHEW II. 17—23.
ἐνεπαίχθη ὑπὸ τῶν μάγων, ἐθυμώθη λίαν, καὶ ἀποστείλας ἀνεῖλε πάντας τοὺς
παῖδας τοὺς ἐν Βηθλεὲμ καὶ ἐν πᾶσι τοῖς ὁρίοις αὐτῆς, ἀπὸ διετοῦς καὶ κατω-
τέρω, κατὰ τὸν χρόνον ὃν ἠκρίβωσε παρὰ τῶν μάγων. ™ Τότε ἐπληρώθη τὸ
ῥηθὲν διὰ “Ἱερεμίου τοῦ προφήτον, λέγοντος,
BS Φωνὴ ἐν ‘Papa ἠκούσθη, ter. 31.15.
θρῆνος καὶ κλαυθμὸς, καὶ ὀδυρμὸς πολύς, Ῥαχὴλ κλαίουσα τὰ
τέκνα αὐτῆς, καὶ οὐκ ἤθελε παρακληθῆναι, ὅτι οὐκ εἰσί. 19 Τελευ-
τήσαντος δὲ τοῦ Ἡρώδου, ἰδοὺ, ἄγγελος Κυρίον κατ᾽ ὄναρ φαίνεται τῷ ᾿Ιωσὴφ
ἐν " Αἰγύπτῳ, ™ λέγων, ᾿Εγερθεὶς παράλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ, ε Exod. 4.19.
καὶ πορεύον εἰς γῆν ᾿Ισραήλ' τεθνήκασι γὰρ οἱ ζητοῦντες τὴν ψυχὴν τοῦ
παιδίον. 7 Ὃ δὲ ἐγερθεὶς παρέλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ, καὶ
ἦλθεν εἰς γῆν Ἰσραήλ' ἀκούσας δὲ, ὅτι ᾿Αρχέλαος βασιλεύει ἐπὶ τῆς ᾽Ιου-
δαίας ἀντὶ Ἡρώδου τοῦ πατρὸς αὐτοῦ, ἐφοβήθη ἐκεῖ ἀπελθεῖν’ χρηματισθεὶς
δὲ κατ᾽ ὄναρ, ἀνεχώρησεν εἰς τὰ μέρη τῆς Γαλιλαίας, 33 καὶ ἐλθὼν κατῴκησεν
εἰς πόλιν λεγομένην Ναζαρὲθ, ὅπως πληρωθῇ τὸ ῥηθὲν διὰ τῶν προφητῶν ", ὅτι b Tea 1.1.
Ναζωραῖος κληθήσεται.
Zech. 8. 8.
opens to us new lights as to their meaning, lights which we could have
never have hoped to receive.
6. τοὺς παῖδαε---ἰπὸ dierovs] The males, from the child who was
two years old. Cp. 1 Chron. xxvii. 231. 2 Chron. xxxi. 16. Herod
might have supposed that the Star was significant of the child already
born, and not to be born, and therefore might have extended the range
of his cruelty in time (cp. Patrit. Ρ 381), as he did iu place b
killing those in all the near (dpia) Bethlehem (v. 16), as well
at Bethlehem itself. For a valuable ancient exposition see i
Seleucen. 37, p. 188. The following, slightly modified, is from
ν 3 “ Why was Herod allowed to perpetrate this murder? Why
did Christ fly, and suffer these children to be slain? Why did the
Angel deliver Peter from prison, and thus expose the keepers to
death? Christ was not the cause of slaughter, but the cruelty of the
king was. Remonstrate with Herod, not with God. But why did
God allow this? What shall we say, but what may be ap replied
to such questions? There are many who act unjustly, and no man
can be injured but by himself. How can we say that these children
were injured in peing eat off by death? they who were so soon
brought to a placid harbour of everlasting peace! This is part of the
answer, not the whole, which is well known to Him who ordereth
these things. And remember, that Herod, who perpetrated this
wicked deed, was soon called to his account, and died a wretched
death, as you may have read in the history of Josephus.” On the
murder of the Innocents, it is beautifully observed by Leo ΜΛ.
(Serm. xxzi.), “Christus, ne ullum Ei tempus esset abeque miraculo,
ante usum lingue potestatem Verbi tacitus exerebat, et quasi jam
diceret, Sintte vel venire ad Me (xix. 14), talium enim est regnum
colorum, nova gloria coronabat Infantes, ut disceretur neminem
divini incapacem esse sacramenti, quando etiam illa wtas gloriz apta
esset martyrii.” On Christ's love for Infants see ibid. Serm. xxxvi.
p. 98. Sce also Bp. Taylur, Life of Christ, sect. vi.
11. τότε ἐπληρώθη] Then, and not till then, the prophecy (Jer.
xxxi. 15) received its full re ie accomplishment.
It had been gernaly an provisionally verified in the first in-
stance in the murder of the children of Judea, pervenlanly of the re-
ion where Rachel, the mother of ἄς and njamio, was buried,
Gen. xxxv. 17—20; xlviii. 7) by the Babylonians 3.
But it was now fully accomplished, and no other fulfilment was
to be expected.
The Holy Spirit, speaking by St. Matthew, teaches us here and
elsewhere in these first two Chapters‘, that the Prophecies spoken by
Himeelf in the Old Testament are no¢ exhausted at once, but have a
nial flow on through successive till they arrive at their
eight and Sie -tide in Christ®. His Coming is the consummation
for which all History prepares the way, and toward which all Pro-
Deo prophets: mentem fuisse, ut quod de Ivraéle dicebatur rectids (and we
μα εἴτα » plenids, imd plenissimé) in Christum conveniret.” See also Afsii,
p. 411.
1 The allegations of Strauss and others (cp. Meyer, p. 74) against this
Darrative of the massacre at Bethlehem, on account of the silence of
osephus, are refuted by Mili, pp. 321—359, and had been solidly confuted
by πα προ οὶ νοῦν, Dr. Jackson, On the Creed, vol. vii. pp. 259 --- 290.
It may be added that Josephus was already committed by personal in-
terest to a private interpretation of the prophecies concerning the Messiah,
in favour of Vespasian and of Rome; and the reasons of worldly policy
which unhappily led him to speak in flattering and equivocal language
concerning Christianity (see on Acts xxvi. 28), would induce him to sup-
press any evidence iu favour of the true King of the Jews (cp. Arnoldi).
2 In these ethical extracts the Editor does not profess to give always a
literal version, or to translate the whole as they stand in the original: but
he trusts that he has never distorted the sense.
3 Cp. Psa. cxxxvii. 8, 9, and the Chaldee Paraphrase on Jer. xxxi. 15;
xl. 1, and Afill, pp. 402—407.
. 4 Beet. 22; if. 23. Cf. will, 17; xil. 17; xili. 35; xxl. 4; xxvii. 9. 35.
5 As Lord Bacon says (Adv. of Learning, fi. p. 101), “* Divine Prophecies,
ee with whom a thousand years areas one
OL.
phecy tends. All the afflictions aud all the consolations of the literal
sracl find their fulfilment there. And from the divine and inesti-
mable specimens of Prophetic Interpretation which are given by the
Holy Spirit in these two Chapters of St. Matthew, we learn to read
History and Prophecy aright.
20. τεθνήκασι] A gentle way of saying—Herod ts dead. The
Plural for sing. showing lenity and forbearance, particularly in speak-
ing of the dead. Cp. Glass. Phil. Sacr. p. 421. Winer, 158. Meyer
here. See below, ix. 8; xxvii. 24.
Herod died just before the Passover, a.u. 750 5.
Our Lord was, probably, then more than a year old; and,
therefore, his birth was not later than a.u. 749.
A similar result is obtained from Luke iii. 1. 28, where Our
Lord is said to have been about thirty years of age in the fifteenth
year of Tiberius 7.
Our Lord's Death took place in the consulate of the two
Gemini®, a.u. 782. His Long (it ie probable) commenced when
He was thirty years old, lasted three years and a half*. Therefore
He was born a.u. 748 or 749.
The common era Arxo Domini (due to Dionysius Exignus
a.D. 525, and thence called the Dionysian era), which makes the first
year from the Incarnation to coincide with a.v. 754, begins about
four years too late 30,
22. 'ApxéAaos] Nine years afterwards banished by Augustus to
Vienne, in Gaul; when Judwsa became a Roman province as an
apanage to Syria. Ne A. xviii. 1.)
— Bac. ἐπί ot King of —, but set βασιλεύειν ἐπὶ ---. (See
Jom xvii. 13.) The ἐπὶ, cancelled in some MSS., ought not to be
omitted.
— ἐφοβήθη ἐκεῖ ἀπελθεῖν---ἀνεχώρησεν δέ] Tt has hence been
alleged by some (ὁ. g. Mew) that St. Matthew was not aware of
what is mentioned by St. Luke, viz. Joseph’s and Mary's previous
abode at Nazareth (Luke i. 26; ii. 4), But this is groundless;
It was very natural that Joseph and Mary (though formerl
resident at Nuzareth in Galilee) should now desire to settle at
lehem Judah, the city of David, on account of the prophecies con-
nected with it—and the marvel of which it had just been the scene—
in the history of the new-born child, who was to sit on the throne of
is Father David, and whom therefore they might well wish to bring
up in the City of David. See above on ii. 11.
Tho word ἀπελθεῖν also, used here, intimates a departure
and ἀνεχώρησεν may ply here a return to, ἃ former abode—Naza-
reth. For this sense of ἀνεχώρησεν see ii. 12; iv. 12.
- Ταλιλείϑε Where ἃ " King of the Jews” would not be
Ὁ much an object of jealousy to the ruling powers as in
day, are not punctually fulfilled aé once, but have springing and germinant
accomplishment throughout many ages,”—and (it may be added) have, at
length, their summer blossom and autumnal ripeness in Christ. See also
Bp. Horne's Pr face to the Psalms, p. xiv.
6 Joseph. Ant. xvii. 6, 1; 8, 4. Ideler, Chronol. fi. p. 391. Winer,
R.-W. i. p. 560. Clinton, F. H. iii. p. 254, and F. R. ul. App. Ρ. 236.
7 For Τὶ erius was admitted by Augustus “in partem impeni” two or three
years before the death of Augustus Cesar, which took place in Aug.
‘a. U. 767 (Tecit. Ann. i. 3. Suetow. Tiber. 20, 21. Vell. Pat. ii. 121); and
eo the fifteenth year of Tiberius corresponds with a.v. 779, or 780, and
since our Lard was then thirty years old, he was born a.vu. 749, or
750.
® Tertullian, adv. Jud. 8. Aug. Civ. Ὁ. xviil. 54.
8. See Kuéin. and others on John v. 1. ;
© On this subject see Wieseler, Chronol. Synops. p. 67, who places the
Nativity in a. 0. 750. Greeweli’s Dissertations, x. vol. {., who places our
Lord’s birth on April 5, a.u. 750. Gieseler, Ch. Hist. § 20. ill, p. 341,
who observes that the year of Rome 750 is the year at which the older
Lego ἔχον sae abe Pidarantes F. H. fi. App. p. 238, places it in
the spring of Β.0. 5 = 4.0. 749.
on the time of year in which our Lord was born, see John i. 14. Luke
fi. 8.
ο
:tendit non verbs
10 ST. MATTHEW III. 1—9.
III. (4) 1 Ἐν δὲ ταῖς ἡμέραις ἐκείναις παραγίνεται ᾿Ιωάννης 6 βαπτιστὴς
κηρύσσων ἐν τῇ ἐρήμῳ τῆς ᾿Ιουδαίας, 3 καὶ λέγων, Μετανοεῖτε, ἤγγικε γὰρ
a Dan. 2. 1].
ἡ βασιλεία" τῶν οὐρανῶν: (+) δ᾽" Οὗτος γάρ ἐστιν ὁ ῥηθεὶς διὰ Ἡσαΐου τοῦ
Diese προφήτου λέγοντος, Φωνὴ βοῶντος ἐν τῇ ἐρήμῳ, Ἑτοιμάσατε τὴν
ὁδὸν Κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ (+4) ὁ Αὐτὸς δὲ ὁ
g2Kings 1.8. Ιωάγγης “εἶχε τὸ ἔνδυμα αὐτοῦ ἀπὸ τριχῶν καμήλον, καὶ ζώνην δερματίνην
dLev.11.2, περὶ τὴν ὀσφῦν αὐτοῦ" ἡ δὲ τροφὴ αὐτοῦ ἦν * ἀκρίδες καὶ " μέλι ἄγριον,
e 1 Sam. 14. 25,
26...
f Mark 1. 5.
δ. Τότε ἐξεπορεύετο πρὸς αὐτὸν 'Ιεροσόλυμα, καὶ πᾶσα ἡ ᾿Ιονδαία, καὶ πᾶσα
Luke3.7. 0 ἡ περίχωρος τοῦ ᾿Ιορδάνον, © καὶ ἐβαπτίζοντο ἐν τῷ ᾿Ιορδάνῃ ποταμῷ ὑπ’
αὐτοῦ, ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν. (-y-) 7 ᾿Ιδὼν δὲ πολλοὺς τῶν
g Luke 8. 7--9.
Φαρισαίων καὶ Σαδδουκαίων ἐρχομένους ἐπὶ τὸ βάπτισμα αὐτοῦ, εἶπεν αὐτοῖς,
cn, 124, © Τεννήματα ἐχιδνῶν, tis ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς * μελλούσης ὀργῆς;
Ε2 lol ,
Rs 8 ποιήσατε οὖν καρπὸν ἄξιον τῆς μετανοίας: 8 καὶ μὴ δόξητε λέγειν ἐν ἑαντοῖς,
sae | Πατέρα ἔχομεν τὸν ᾿Αβραάμ' λέγω γὰρ ὑμῖν, ὅτι δύναται ὁ Θεὸς ἐκ τῶν
, 28, Ναζωραῖος κληθήσεται)
A prophecy no where found literatim in the Old Testament.
But (as has been already seen, i. 22; ii. 15. 17) the yard Spirit
in the New Testament gives the sense of the Prophecies spoken by
Himeelf in the Old, and not always the exact words}.
A er therefore δε την does pale! τεμεῖς ἣν any fade
et, but says generally that it was ed, , the a
μαι He should be called a Ναζωραῖος 3, ὅτ
The word κληθήσεται signities “he shall be?, and be known to
be,”—remarkably fulfilled by the title on the Cross.
But how was Christ Ναζωραῖος ἢ
Ae the Branch or Netser from the root of Jesse (Iva. xi. 1;
where see Jerome4 and Vitringa, and cp. Is. xiv. 19). And
though the word for Branch in other prophecies® is not +g}
(netser), but rpg (tsemak), yet Netser expresses the sense of
them all δ,
And it was indeed a marvellous thing that the Root of Jesse of
Judah should flourish at ΝΑΖΑΒΔΈΤΗ in Galilee.
And from this word Netser, or branch, the City Ναζαρὶθ
derived its name, “ quia urbs florida οἱ virgultis consita.” See
Jerome in lea. xi. 1.
And the Holy Spirit teaches us, that by settling at Nazareth,
the city of bra , He whose “ Name is the Branch" thas
fulfilled an ancient prophecy that He should be called Ναζω-
patos.
This word, derived by the enemies of Christianity from an ob-
scure village of despised Galilee. Nazareth, was inscribed as
His title on the 7, and was applied in contempt to the
followers of Christ (Acts xxiv. 5), who gloried in it8; and
Christ applied it to Himself in heaven (Acts xxii. 8); for it
roclaimed that He ie the Branch, and the Giver of eternal
ife to all who are grafted in Him 9, the true Vine.
Cu. IIL 1, ᾿Ιωάννηε ὁ βαπτιστής] So called by Josephus, A.
xviii. δ. 2. Heathens were daptized on reception into Judaism 19, and
John by baptizing the Jews taught them that they now needed as a
great change, as from Heathenism to their own religion. Thus a
preparation was made by John’s baptism to a atill higher ascent, viz.
to the Baptism instituted by Christ. (Remig.)
— ἐρήμῳ τ. loud.) west of Jordan. See Patrit. ii. ᾿ 442. Itecems
that John first began ed pag in the toilderness of Judea (cf. Luke i.
80; iii. 3), then baptized near (John i. 28), and in the region
about Jordan (Luke iii. 3), and at non, near Salim (John iii. 23).
2. βασιλεία τῶν οὐρανῶν} A phrase used only by St. Mat-
thew. St. Mark and St. Luke, writing more eapectll for Gentiles
1 See Jerome ad Pammach. Ep. 88, pp. 252—254, who sums up his dis-
quisition on these Prophecies by saying, ‘‘ex his perspicuum est Apostolos
et Evangelistas in interpretatione veterum Scripturarum sensum queesisse
non verba.” Cp. Surenhus. pp. 2. 151, 152.218, for some excellent remarks
on this subject.
3 St. Jerome says here, “" Pluraliter Prophetas vocando Matthzus oce-
6 Scripturis a se sumpta sed sensum.”
ne Aad Vorst de Hebr. p, 155, and above, i. 23, and below, v. 19. Luke i.
4 St. Jerome says, also, ad Pammach. p. 252, “ Exiet virga de radice
Jesse et Nazaraus de virgé Ejus crescet.”
§ Jer. xxiii. 5; xxxifi 15. Zech. iff. 8; vi. 12.
4 The other derivation of Ναζωραῖος from Nazir, a Nasarite, seems to
be at variance with history and grammar : for,
Christ was nof a Nazarite, but is contrasted with the Baptist, who
_Wasone. Matt. xi. 19. Luke vii. 34.
The City Nazareth is .
Cp. Muh, τ ΤΑΝ e spelt, properly, with teadé, and not with xzain.
The etymology yd (notser), guardian, or Saviour, has more to
Tecommend it. Job vii. 10. Psa. xxxi. 24. Isa. xxvii. 5. Jer. xxxi. 6.
7 The names Jesus, Christ, B i, all have their meaning in deed ;
and shall that of Nezarene be meaningless! (Bengel.) . :
8. Boe Acts il. 22; il. 6; tv. 10; vi 16; xxvi. 9.
who were to be disabused of their notion of local Deities, and to be
taught the Unity of God, use βασιλεία rou Θεοῦ. Seo below, iv. 7.
And on the true character of the Kingdom of Heaven, or Christian
Church, as distinguished from the Kingdoms of Karth, and from the
temporal Kingdom expected by the Jews, see Daniel ii. 44; vii. 14.
27; our Lord's Parables, xiii. }1—52. Cp. Mede’s Works, |
8. οὗτος] St. John's words concerning himself (John i. 23); and
cp. on Matt. xvi. 18.
= rege | Jehovah, Christ. Bengel, Bp. Lonsdale.
4. αὐτὸν ὁ 1 Although he was so geet, yet euch was his fare and
garb,—in which he resembled Elijah, 2 Kings i. 8.
-- ἔνδυμα] Here (says Chrys.) was an invitation to the Jews, be-
holding in St. John's garb and appearance an image of the great
Elias (2 Kings i. 8), and: being reminded of his character and history
in contrast with the effeminacy of his own age.
— ἀκρίδες} A common food in the East, Levit. xi. 22. Plin. ii.
29; vi. 30. St. Jerome (in Jovinian. ii.) : ‘‘ Locustas prisci edebant,
vel elixas vel tostas et in pollinem redactas; imé vel sole vel eale et
fumo duratas in totum annum eervabant.”
δ. ἐξεπορεύετο] They were excited by the wonder, that after so
long an interval of silence a Prophet had risen up among them; for
the grace of Prophecy had ceased, and was now revived after a long
time: and the burden of his prophecy was ὁ , Het concerning
battles, and pestilences, and famines, and Babylonians, and pean
and the taking of their city, and other such things as they had h
from the old Prophets—but the kingdom of heaven, and the punieh-
ments of Hell. (Chrys.
— πᾶσα] “major vel magna pers.” Glass. Philol. 8. p. 882. Or
“eome from all purts of —.” (Bengel.) Exod. ix. 6; xxxii. 3
Matt. viii. 34. Phil. iv. 13.
— ‘lopddvov] ᾿Ιορδάνηφ = yry, either from τὺ (yarad) descondit
(Reland, Pal. iii. 63), or from wW (yor), flavius, and n (Dan), its
source at the foot of Lebanon. (Joseph. A. xv. 13.)
7. Φαρισαίων καὶ Ladésoveaiev] On these eccts seo Lightfoot, i.
654. Juha, Archaol. § 317—320, Bp. Lonsdale, and Alford here,
The Pharisees did not submit to John's Baptism, Luke vii. 31.
— γεννήματα ἐχιδνῶν] Cp. Ps. lviil. 4. Isa. xiv. 29.
xii. 34; xxi. 31_—with an allusion perhaps to the ὄφιε ἀρχαῖος,
whose progeny some among them are called, John viii. 44, 45.
9. μὴ δόξητε A.] Let not this be Pg δόξα. * Sic non debetis
placere vobis.” (Bengel.) Cf. Winer, G. G. 540.
— ἐκ τῶν λίϑων τούτων] In the desert by the river's side,—“ ut
ex gleb& Adamum.” (Beag.)
And eo God did. For, as Joshus, the type of Jesus, took
twelve stones from the bed of the same river Jurdus (Josh. iv. 1- 9}
9 Cp. Hammond here, pp. 11, 12, and Jecksen, On the Creed, vi. 219—
221, ‘‘ He turned aside into the of Galilee (Matt. fi. 22), to the place
of Christ's conception : and thus by his doubtful resolution, the will of the
Lord which he had spoken by the Prophet, is fulfilled; to wit, that Christ,
from the place of his conception and education, should be called Naze-
reus; aname in their intendment that sought to fasten it first upon him
of disgrace and scorn, but by the disposition of the Almighty a known title
of greatest honour, convicting such as used it otherwise, even whilst they
oe it, of blasphemy: For this city’s name, it is by interpretation, the
city of plants. hence if the Jew captiously demand, Was it ever heard
thal any prophet should arise out of Nazareth? We may answer (as our
Saviour did Pilate), ‘Infidel! thou hast said it, though bande ees (Byrd
Caiaphas thy predecessor cid foretell his dying for the people: for didst
thou never hear of a man whose name was the Branch, never of a plant
Netzer, that should grow out of the root of Ishai? What if thou canst
not revile this Jesus whom we preach, but thou must acknowledge him
Hanotzeri surcuius ille, or surcularius ille, or germen iliud, the Pian:
the Branch?’ For though the objector meant to disgrace him, yet (i
had ordained his glory as well out of his enemies’ mouths, that meant bim
mischief, as out of the mouths of babes that meant him neither good nor
ill. And it is very suitable to the ways of God's providence to suggest by
ambiguous words or speeches unto the attentive hearer, conceits quite
contrary to their meaning that uttered them.”
© Bustor{, Lex. Tal. p. 408. Lightfoot on John ili. and here.
ST. MATTHEW III. 10—15.
λίθων τούτων ἐγεῖραι τέκνα τῷ ᾿Αβραάμ. 19 Ἤδη δὲ ἡ ἀξίνη πρὸς τὴν ῥῖζαν
11
τῶν δένδρων κεῖται ᾿ πᾶν οὖν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται, J Luke 13. 7, 9
καὶ εἰς πῦρ βάλλεται. (-7-) | "᾿Εγὼ μὲν ὑμᾶς βαπτίζω ἐν ὕδατι εἰς μετάνοιαν"
ὁ δὲ ὀπίσω μον ἐρχόμενος ἰσχυρότερός pov ἐστίν' οὗ οὐκ εἰμὶ ἱκανὸς τὰ
αὐτὸς ὑμᾶς βαπτίσει ἐν Πνεύματι ἁγίῳ καὶ πυρί:
(+) 15 "οὗ τὸ πτύον ἐν τῇ χειρὶ αὐτοῦ, καὶ διακαθαριεῖ τὴν ἅλωνα αὐτοῦ,
Ν , Ny a > αι» 8 9 , > A pir Qa ¥ ,
καὶ συνάξει τὸν σῖτον αὐτοῦ εἰς τὴν ἀποθήκην αὐτοῦ, " τὸ δὲ ἄχυρον κατακαύσει
ὑποδήματα βαστάσαι '
πυρὶ ἀσβέστῳ.
(=) 3° Τότε παραγίνεται ὁ ᾿Ιησοῦς ἀπὸ τῆς Γαλιλαίας ἐπὶ τὸν ᾿Ιορδάνην
πρὸς τὸν ᾿Ιωάννην, τοῦ βαπτισθῆναι ὑπ᾽ αὐτοῦ.
λέγων, ᾿Εγὼ χρείαν ἔχω ὑπὸ Σοῦ βαπτισθῆναι, καὶ Σὺ ἔρχῃ πρός με;
k Mark 1. 3.
Luke 3. 16.
1 Mal. 8. 2.
Acts 2. 3, 4.
m Mal. 3. 3.
n Mal. 4. 1,
ch. 13. 20.
o Mark 1. 9.
Luke ὃ. 21.
14 Ὃ δὲ διεκώλνεν αὐτὸν,
1δ ἀπο-
κριθεὶς δὲ ὁ ᾿Ιησοῦς εἶπε πρὸς αὐτόν, "Ades ἄρτι. οὕτω γὰρ πρέπον ἐστὶν ἡμῖν
and set them up on the western bank! there for ἃ memorial, so Jesus,
the true Joshua, after His baptiem in the same river, ἢ to choose
His twelve Apostles (see on x. 2) from obscure and unlearned men,
like rade and unhewn stones of the wilderness, and to make them to
be the θεμέλιοι λίθοι of Hie Church (Rev. xx. 14), which is the true
prraan οἵ Abreham, the Israel of God, the heavenly Jerusalem, the
city that hath foundations, whose builder is God. (Heb. xi. 10.)
And eo, daily, God raises up ebildren to Abraham from stones
of the desert (Jren. iv. 7. 2), when by His grace He softens the stony
heart of the heathen, who worship stocke and stones,—and of the io-
fidel, and tarns them to Christ. (Jerome.) Aug. in Joan. 42.5. We
become Abraham's seed by faith, but are changed into the Devil's by
unbelief. (Hilary.)
10. ἀξίνη---κεῖται A warning of judgment, Cp. Luke xiii. 7.
oy. Hom. in Ev, xx. 9.
ἐν] Hebr. 3, denoting the instrument; ὕδατι, with water only,
without the Spiritual ἔξ to be given by means of water in the
Baptism instituted by Christ. Cp. Acts i. 5; xi. 16; xix. 4. Greg.
Hom. in Ev. vii. 3.
— ἰσχυρότερός μου] For I call to mtance, but He remits sin.
1 preach the kingdom of heaven. He bestows it. I baptize with
water, He with the Spirit also. (Rabax.) On the difference of the
Baptism of John and the Baptism instituted by Christ, see Acts
is pay he lit. Petil. ii. 8237. Cyril, in John i. 26. Patrit.
. P- .
— ὑποδήματα βαστάσαι “ Servus ejus esse.” Vorst, Adag. N. T.
815. St. Luke says, iii. 16, λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων.
“Tf,” says Aug. de Consens. Ev. ii. 12, “ there is any real discrepancy
between the two expressions, then we may be sure that the Baptist
tused them Joth; but if he only meant to express our Lord's greatness
and his own littleness, then the same sense is preserved, whether he
used the one or the other. And thus considered, they afford salutary
instruction, that in reading the Scriptures we are to inquire after the
wind of the speaker.”
— πυρί] “Spiritu Sancto, Mloque ies
To purify, illamine, transform, inflame with holy fervour and
zeal, and carry upward (as Elijah was carried up to heaven in a chariot
re fire),—a prophecy specially fulfilled at Pentecost when the Hol
- Spirit descended in tongues of fire. Acts ii. 3. (Cyril, Hierosol.
atech. 3, p. 44.)
There is also a threefold baptism with fire, says Jerome,
1. With the fire of the Holy Ghost at Pentecost.
2. With the fiery trials of this life. Luke xii. 49. 1 Pet.i.7;
iv. 12. See on Mark ix. 49.
3. That fire of which St. Paul
ks, which shall a every
τὰ work, what it is, at 0!
ὁ Great Day. (1 Cor. iit.
12. οὗ τὸ πτύον---αὐτοῦ] On this pronominal repetition see
Winer, P. 134. As Bengel observes, the pronouns bring out the great
trath, that no one has the judicial fan but Christ; that it is His fan,
snd the Baptie than a Proph fro of
6 Baptist—greater than a e m a view
the First Advent ioavalon of the Second. ‘Christ has come as Sa-
viour; but He is seen by him coming as Judge. His fan is in Hie
hand ; the Visible Church Universal, the World itself, is His thresh-
ing-floor, in which wheat and chaff now lie mingled together; He
1 Did John point to them! (Beagel.)
2 St. Aug. (Serm. 4. 32, p. $7), “ Ecclesia est una catholica et tolerat pec-
eata hominum quoe non potest t geal de are& dominic& antequam veniat
Ie ultimus Ventilator qui falli non potest, ut purget aream suam.” See
also Serm. 88. 1, p. 686, and Serm. 223, p. 1408, ‘‘Quantum est hoc quod
premit palea? Nus prana simus. Audite me, palew; granorum conjunc-
tio grane cos faciat.
3 Cp. p. 687. and cp. Ambrose in Luc. fi. 88. Aug. in Joh. iv. 11.
4The Author of the Sermon in St. dug. Appendix 135, 1, says,
“The Holy Spirit who had been present with Christ in His mother’s
womb, tow shone around him in the water; He now sanctifies the water,
who then purified Mary,” a strong testimony against the modern dogma
that she was exempt from original sin.
It has been supposed by some of the Fathers (see Chrys. here) that
our Lord instituted the Sacrament of Baptism at His own Baptism, when
‘Water was sanctified by His Baptism in it; when the Three Persons of the
stands over it, to winnow the one from the other by the fan of His
all-searching Judgment. Cp. Ps. i. 4, 5.
The Baptist, the Herald of Christ, proclaims to the people the
Future Judge, lest they should imagine that Christ, submitting to
John's baptism, was inferior to John. “ Observe,” says Chrys., “after
baptiem, he immediately speaks of the fan of judgment, in order that
‘ou might not imagine that Baptism is enough, without good fruit.
‘or every tree that bringeth not forth good fruit is hewn down and
cast into the fire. Let none of us, therefore, be chaff, tossed about
with the wind, not puffed away by temptations, nor separating
ourselves by schism, but remaining on the threshing-floor of the
Church. Let us also remember that, on the Christian floor, the
grain may become chaff and the chaff grain. God now tries the grain,
and is long-suffering toward the chaff, that we may eecape the fire,
and inherit heaven. i victores.””
“In areG sunt viatores, in horreo
(Bengel.) a
— ἄχνρον)] Not merely chaf (χνοῦς) pyro (mots) ‘stubble,’
‘stalk,’ but the stipada aleo, and indeed al] that is not grain.
Chaff alone would have been of little use for heating the κλί-
Bavos, or oven, but stubble, &c. was commonly used in the East for
that furpeee. See vi. 30.
lence the comparison here with the ἄσβεστον πῦρ of Ge-
henna, And hence a warning is implied by the Baptist, that what-
soever ie not good grain will be cast into it at the Great Day.
He aleo compares the Visible Church, which is the world, to
an area, or threshing-floor, where chaff and grain,—bad and
now lie mingled together, till He who will winnow them shall come.
g
And thus He teaches patience, constancy, charity, zeal, and fear 3.
115. ὁ ᾿[ησοῦς --- βαπτισθῆναι) Why did Jesus come to be bap-
ti
“To sanctify Water to the mystical washing away of sin.”
See Ignat. Eph. 18, ἵνα τὸ Udep καθαρίσῃ. Hence St. Cyril
Hiervsol. (Cat. 44, 7 45), ἡγίασε τὸ βάπτισμα βαπτισθεὶς αὐτός,
and Jerome (adv. Lucif. p. 293), “Dominus lavacro suo non tam
mundatus est, quam universas aquas mundavit,” and Greg. Naz.
. 538), “ He who was baptized as man, cleanses our sins as God 3."
ὁ came to baptize water by being baptized in it 4.
He came to the Baptism of His servant, in order that we, who
are Christ's servants, should rejoice to come to the Baptism of our
Master. (Aug. in John. Tract. v. 3.) .
And thus, by obedience and humility, to fulfil all righteous-
ness. For “Iam come to take away, by My obedience, the curse of
the Law consequent on Disobedience to it." (Chrys.) See on v. 17.
14. ἐγὼ χρείαν ἔχω] And therefore they who were baptized
with John's baptism were afterwards baptized into Christ, Acts xix.
And the Baptist himeelf was baptized into Christ, if not “ bap-
tismo fluminis” (as come of the fathers have thought), yet “" baptismo
flaminis,” in his mother's womb (Luke i, 15), and “baptismo san-
‘guints,” asa Martyr for Christ 5,
15. ἀποκριθείε] A word censured as a solecism by the Gramma-
rians, (See Phrywich. Eclog. p. 40.) Such Barbarisms as these, dis-
tinguishing the Greek Testament from all other books of its age, place
it in a position of its own, and render its triumph over the learning
and eloquence of the world more wonderful and illustrious.
— ἄφες ἄρτι] See v. 14.
Blessed Trinity, in whose Name Baptism [6 administered, declared them-
selves by sensible signs. As was the case of the other Sacrament, He
transmuted the Levitical shadow of the Passover into the Evangelical
substance of the Holy Eucharist, so (it has been thought) by some, He
blended the spiritual reality of His own Baptism with that which was an
adumbration of it.
In fact, it appears that soon after this, Christ did administer His
Baptism (John itt. and iv.), though it was not made Imperative on aii till
the outpouring of the Holy Spirit on the Day of Pentecost, when the New
Law was fully promulgated, and the Old ceased to oblige.
‘ Hence Greg. Nax. p. 687, says, “1 have need,” &c. 80 e the
λύχνος to Him who is the Light ; the Voice, to the Word; the friend, to
the Bridegroom; He who was greater than all who had been born of
woman, to Him Who ts the Firstborn of every creature; John, to Curisr.
And Christ replied, Suffer it to be so now, for He knew that He would
afterwards baptize the Baptist. And for other expositions of thie passage,
sce St. Hippolytus, 1. p. 268. Greg. Tamer’ p. 80.
—_
12
Pp Mark 1. 10.
q Isa. 11. 2.
ἃ 42.1.
Luke 8. 22.
John 1. 32, 33.
τ John 12. 28.
8 Isa. 42. 1. es Ἢ >. « ὑδό
μον ο αἀγαπήτος, εν ῳ εὐθοκήησα.
a Mark 1. 12, &e.
taket ian” πειρασθῆναι ὑπὸ τοῦ Διαβόλου.
ST. MATTHEW II. 16, 17. IV. 1, 2.
πληρῶσαι πᾶσαν δικαιοσύνην. τότε ἀφίησιν αὐτόν (5) 6” Barrobels δὲ
ὁ ᾿Ιησοῦς εὐθὺς ἀνέβη ἀπὸ τοῦ ὕδατος" καὶ ἰδοὺ, ἀνεῴχθησαν αὐτῷ οἱ οὐρανοὶ,
καὶ εἶδεν ᾿ τὸ Πνεῦμα τοῦ Θεοῦ καταβαῖνον, ὡσεὶ περιστερὰν, καὶ ἐρχόμενον
ἐπ᾽ αὐτόν" 11 καὶ ἰδοὺ, * φωνὴ ἐκ τῶν οὐρανῶν, λέγονσα, " Οὗτός ἐστιν ὁ Υἱός
IV. (1)}" 1Τ6τε 6 ἸΙησοῦς ἀνήχθη εἰς τὴν ἔρημον ὑπὸ τοῦ Πνεύματος,
4) 2 Ν , e 4 ,
(τ) * καὶ νηστεύσας ἡμέρας τεσσαράκοντα
— πληρῶσαι --- δικ.] Quoted by Zgnatins ad Smyrn. i. p. 481,
See on v. 17. Ξ
16. ἀνεῴχθησαν οἱ οὐρανοί] The heavens, which had been shut
by the sin of Adam are now opened at the baptism of Christ (Greg.
Naz. p. 688).
The opening of the Heavens, the Descent of the Holy Ghost,
and the Voice from heaven, designating Christ, now thirty years of
age, as the well beloved Son of God, were not only ministerial to His
Baptiom, as such, but to this His public Ordination, and Inauguration
in His Ministry, by the visible Unction of the Holy Ghost lighting
upon Him (Iea. Ixi. ] and Luke iv. 21), and by an audible commission
from God for the public performance of His prophetical office of
preaching the Gospel. Cp. Bp. Pearson, Art. ii. p. 178, 185.
— ὡσεὶ περιστεράν] σωματικῷ εἴδει says St. Luke, iii. 22.
Not by any hypostatic union of the Holy Spirit with a Dove, but for
a visible sign of the invisible influences of the Holy Spirit, Who for
a like reason descended in the likeness of fiery tongues on the Apos-
tles at the day of Pentecost (Acts ii. 3). As Aug. says (de Trin. ii.
5), “In order that the hearte of men, moved by the visible and
transitory appearance, might contemplate the invisible and eternal
essence.
Aug. com this manifestation to the flame which a to
ug. pares thi ifestati he fia hich appeared
Moses in the bush 1,
Also, by the appearance of a Dove at Christ's Baptism, the
Holy Spirit may have designed to remind the world of what took
place at the Creation. The word used in Genesis i. 2, to aren the
moving of the Holy Spirit on the face of the Waters at the Creation 3
is Merry (merackepheth), to “ flutter with a tremulous motion, as
adore does” (cp. Deut. xxxii. 11), and so prepared the way for this
manifestation of the Holy Ghost at the inauguration of the New
Creation in the Baptism of Christ.
We may suppose also® that, as at the bikes Re Baptiom of
the Old World—the return of the Dove to the Ark, with the Olive
Branch in its mouth, was the signal of the cessation of God's wrath,
and the return of to the world, so the Dove was now visible as an
emblem of reconciliation and peace in Christ (Eph. ii. 11—17. Col. 1. 20).
The Dove, also, is an emblem of those graces, the fruits of the
Spirit (Gal. v. 22), which are given in Baptism,—love, joy, holiness,
and peace‘ (Matt. x. 16), and which are to be cherished by all who
are baptized into the mystical body of Christ 5,
ὁ distinct appearance of the Holy Ghost at Christ's Bap-
tism, together with the Voice from heaven, “ This is My beloved
Son,” brings out clearly the distinctness of each of the Three Persous
of the Even BLEsskp TRINITY, and was an appropriate prelude to
the fuller Revelation of the Doctrine of the Ever Bl Trinity,
in Whose Name the whole world is now to be Baptized, according to
the institution of Christ.
The Mystery of the 7'rimtty is shown in the baptism of Christ.
The Lord is baptized ; the Sptrit descends in the likeness of a Dove;
the Voice of the Father is heard, bearing witness to His Son. And
the Dove settles on the Head of Jesus, lest any one should imagine
that the Voice was for John, and not for Christ (Jerome), and in
order that we might know that at our own Baptism the Holy Spirit
descends on us, and that we are bedewed with the unction of celestial
slog and are made the Sons of God by adoption 6. (Hilary.)
17. ὁ Υἱός pow ὁ delet He is su; by men to be Joseph's
reel in He A ve ae of oy be ἐμός, ἀμ μὸν , and He is My
yarnrde, ἢ (St. Hippol. p. . St. Athanas. adv.
‘Anan iv. 29, -Patry. ii, p. 488).
— εὐδόκησα] Not simply in a present sense. See xii. 18; xvii.
1 Cp. St. Cyril. Héerosol. p. 46. The Fathers make no doubt that a
Dove was visible.
3 In the tract Chagigah, it is said on this passage, ‘Spiritus Dei fere-
batur super aquas, μὐ Colwmba.” .
3 With Chrys. here. Ambrose on Luke ili. 2]. Greg. Naz. p. 688.
4 Hence St. Clement Rom. fr. vill Μακάριος ὁ πόστον ὅτι τὸ πνεῦμα
Αγιον, δόσις ἐστὶ τοῦ Πατρός. Καὶ τοῦτο ἐν τύπῳ ἃς wapdoxe’ Td
ap ζῶον ἀκακίαν ἔχει καὶ ἄχολόν ἐστι ἽΑκακος δὲ ὃ Πατὴρ Πνεῦμα
ἐδωκεν ἄκακον, ἀνόργητον, ἀπίκραντον, τέλειον, ἁμίαντον ἀπὸ σπλάγχνων
ἰδίων προϊέμενος, ἵνα ῥνθμήσῃ τοὺς αἰῶνας, καὶ τοῦ ἀοράτον δῷ τὴν ἐπίγνω-
ow.
5 In reference to the event recorded here by St. Matthew. the Arabian
impostor had a dove which he taught to fly to his ear, and from which he
Hien to derive inspiration; and so he bare witness to the truth of this
story.
6 “Gloriosissima apparitio 8. Trinitatis, et documentum quid δεῖ,
quando nos bap'izamur; nam non Sibi baptizatus est Christus.” (Bengel.)
Indeed, in a certain sense, Mankind was baptized in Christ; for, as
Athanasius says (Or. i. c. Arian. 46, p. 355), ‘Christ declares that He
sanctifies Himself for owr sakes (John xvii. 19). When He had taken our
flesh, and the Holy Spirit descended on Him at Jordan, it descended on us
because He bare our flesh; and the Spirit descended then, not that the
δ. 2 Pet.i. 17, and Weiner, Gr. Gr. p. 249. For a valuable primitive
comment on these incidents in vv. 13—16, 17, see Justin M. Tryph. 88.
Cua. IV. 1, ὑπὸ τοῦ Πνεύματοε] the Spirit; the Holy Spirit. On
the distinct personality and ῬΝΙΒΗΥ of the Holy Ghost see Athanas,
Epist. ad Serapion. p. 518—540, and p. 557; and for a refutation of
the most prevalent errors on His Nature and Person, . Naz.
Orat. xxxi. p. 556. Bp. Pearson, On the Creed, Art. viii. p. 575.
— ἔρημον] Later curiosity has specified the desert of Quarantania
(between Mount of Olives and Jericho) as the scene of the Tempta-
tion ; just as it has fixed on a certain Mountain as the Mountain of
Beatitudes, for the scene of the Sermon on the Mount, and on Mount
Thabor for the Tra ion, &c. But the Holy Spirit has left all
these matters, in Christ's History, uncertain; probably with the same
design that He had in not eon tet eri} of Moses,—viz,
to guard against Superstition. on xvil. 1.
. ae A Pe below, on Mark i. 12, and Michaelis and Webster here,
for the opinion that the Temptation was in the desert of Arabia,
— πειρασθῆναι)] Why was He tempted? “ Ided,” says Aag. in
Ps. 1x. “" tentatus est Christus ne vincatur ἃ Tentatore Christianus.”
And because the trial of earth is n for the Foumpee of heaven.
“ Quando tentaris cognosce quia paratur Corona. Tolle Martyram
cruciatus, tulisti beatitudines.” (Ambrose, in Luke iv.) Our Lord
is tempted immediately after His Baptism; showing that the Devil
attacks those who are sanctified, and that he desires particularly to
in a victory over them. (Hilary.) Thou hast received arms
God's armoury, not that thou shouldest fly, but fight. He does not
restrain the troop of temptations hastening to assail thee, in order
that thou mayest lcarn by resisting them through Grace, that He has
made thee stronger than they ; and in order that from a sense of
thou mayest live peat ὦ and not be elated by thy gifts; and that
the Tempter may learn, by finding thee proof against temptation, that
thou hast renounced him and his works, and that by resisting tempta-
tions thou shouldest acquire more strength to resist, and that from the
eagerness of the Tempter to rob thee of thy spiritual blessings, thou
shouldest learn their value, and the value of those other benefits
which are still reserved for thee. (St. Chrys.) On the at Som
doctrinal import of the Temptation see Iren. v.21. Leo M. Serm.
xxxviii—xlvii. p. 98. Bp. Andrewes, v. p. 479. 558. Chemnitz, Har-
mony, xix. Dr. Mill's Sermons at Cambridge, 1844, p. 25—51.
Williams on the Nativity, p. 239—260.
— ὑπὸ τοῦ Διαβόλου] If Christ, the Second Adam, was to be
tempted, in order to be like us (Heb. ii. 18; iv. 15), it must be, as
the first Adam was, by-the Devil; for He could not be tempted from
twithin, “ Tentari Christus potuit,” says Greg. M., Hom. i. xvi. ‘ sed
Ejus mentem ti delectatio non momordit, Ideé omnis diabolica
ilfe Tentatio furis non ἐπί fuit.”
2. νηστεύσας hu. τεσσ. ὕ. ἐπείνασε] Cp. Luke iv. 2, οὐκ ἔφαγεν
οὐδέν. Moees and Elias were enabled to fast Forty Days, ‘‘ potestato
extrinsecus dati,” Christ “ potestate proprié,” which He did not
choose to exert beyond that time, and so presented Himeelf in the
infirmity of manhood to the Tempter. He was an hungred’.
“Christ,” says Greg. Naz. p. 538, “hungered as man, and fed the
hungry as God. He was hungry as man, and yet He is the Bread of
Life. He was athiret as man, and yet He says, Let him that is athiret
come to Me and drink. (Rev. xxii. 17%)”
On the term of fc days in the history of the Flood, the Spies of
Canaan, the defiance of Goliath, the penitence of Ezekiel, &c., see
paler here, who observes: “ Non potest fortuité fieri quod tam
sepe fit 9.”
Worp might be improved, but that we might be sanctified, and be made
partakers of His unction. When the Lord as Man was ey sa in Jordan,
we were baptized in Him. The Word was not anointed by the Spirit, but
our Flesh which He had assumed, was, in order that the unct then
teceived by Him might flow from Him upon all.” (Psa. xlv.7; exxxili. 2.)
7 Cp. an excellent Exposition in Iren. v. 21.
8. He proceeds thus; ‘‘ He was weary, and is our Rest; He was weighed
down with sleep, and yet is buoyed on the sea. He pays tribute, and fea King;
He is called a Devil, and casts out devils; prays, and hears prayer; wee,
and dries our tears; is sold for thirty pieces of silver. and redeems the
world; is led as a sheep to the slaughter, and is the Good Shepherd; is
mute like a sheep, and is the Everlasting World ; is the Man of sorrows, and
heals our pains; is nailed to a tree, and dies upon it, and by the tree re-
stores us to life; has vinegar to drink, and changed water to wine; laya
down His life, and takes it again; dies and gives life, and by dying destroys
death.” (Greg. Nax. p. 538.)
® Observable is the recurrence of Forty Days in the History of Christ.
He was forty days before the Presentation in the Temple, forty days in
the wilderness before His entrance on His Ministry, forty days after His
Resurrection before He presented Himeelf in the Heavenly Temple to God.
The term seems often to intimate in Holy Scripture a season of probation
and preparation for some public manifestation. (On
\ a - τ
καὶ νύκτας τεσσαράκοντα ὕστερον ἐπείνασε.
9." a a ae lel 6
έπι TO πτερύγιον TOV LEpou,
. ST. MATTHEW IV. 3—15. 13
ὃ Kai προσελθὼν αὐτῷ ὁ πειρά-
ζων εἶπεν αὐτῷ, Εἰ Υἱὸς εἶ τοῦ Θεοῦ, εἰπὲ ἵνα οἱ λίθοι οὗτοι ἄρτοι γένωνται.
4 Ὃ δὲ ἀποκριθεὶς εἶπε, Τέγραπται, "Οὐκ ἐπ’ ἄρτῳ μόνῳ ζήσεται ὃ νοι. 5.5.
ἄνθρωπος, ἀλλ᾽ ἐν παντὶ ῥήματι ἐκπορενομένῳ διὰ στόματος Θεοῦ.
5 Τότε παραλαμβάνει αὐτὸν ὁ Διάβολος εἰς τὴν ἁγίαν πόλιν, καὶ ἵστησιν αὐτὸν
καὶ λέγει αὐτῷ, Εἰ Υἱὸς εἶ τοῦ Θεοῦ, βάλε σεαντὸν
ς Ps. 91. 11, 12.
a ’ DY 9 ce a > td > cel > aA a a
κάτω" γέγραπται yap, ὅτι “τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ,
᾿Ὶ Α aA > a ’ , , Ν ’ Ν 4
καὶ ἐπὶ χειρῶν ἀροῦσί σε, μήποτε προσκόψῃς πρὸς λίθον τὸν πόδα
cov. Τ᾿ Ἔφη αὐτῷ ὁ ᾿Ιησοῦς, Πάλιν γέγραπται, Οὐκ ἐκπειράσεις Κύριον 4 deu.6.16.
τὸν Θεόν σον. ὃ Πάλιν παραλαμβάνει αὐτὸν ὁ Διάβολος εἰς ὄρος ὑψηλὸν
λίαν, καὶ δείκνυσιν αὐτῷ πάσας τὰς βασιλείας τοῦ κόσμου καὶ τὴν δόξαν αὐτῶν,
9 a 2 2A a , ὃ , ΕΣ ν , 10 ,
καὶ λέγει αὐτῷ, Ταῦτα πάντα σοι δώσω, ἐὰν πεσὼν προσκυνήσῃς μοι. 190 Τότε
λέγει αὐτῷ ὁ ᾿Ιησοῦς, Ὕπαγε ὀπίσω μον, Σατανᾶ γέγραπται γὰρ, " Κύριον ξ Ὅδνι, 6.15,
Q , La Ν > aA , ’
τὸν Θεόν σου προσκυνήσεις, καὶ αὐτῷ μόνῳ λατρεύσεις.
(+) 1"! Τότε
ἀφίησιν αὐτὸν ὁ Διάβολος, καὶ ἰδοὺ, ἄγγελοι προσῆλθον καὶ διηκόνουν αὐτῷ.
Gr) 13 “᾿Ακούσας δὲ ὅτι ᾿Ιωάννης παρεδόθη, " ἀνεχώρησεν εἰς τὴν Γαλιλαίαν"
(ax) 5 καὶ καταλιπὼν τὴν Ναζαρὲθ, ἐλθὼν
f Mark 1. 14.
Luke 8. 19, 20.
Luke 4. 14.
κατῴκησεν eis Καφαρναοὺμ τὴν Soins. 4s.
παραθαλασσίαν, ἐν ὁρίοις Ζαβουλὼν καὶ Νεφθαλεὶμ, iva πληρωθῇ τὸ ῥηθὲν
διὰ Ἡσαΐου τοῦ προφήτου, λέγοντος, δ᾽" Γῆ Ζαβουλὼν καὶ γῆ Νεφθα- nias.1,2
8. ὁ πειράζων] Participle for noun. A common Hebrew use.
See viii. 88. Grot. and Glass. Ph. 8. p. 342, and Arnoldi.
— el Υἱὸς εἶ τοῦ Θεοῦ] If thou art indeed what thou wast
lately proclaimed to be by the Voice from heaven at Thy ig A
tiem (iii. 17). How can that be, since Thou sufferest ? In
pak sense then art Thou Yids Θεοῦ ἢ This is what Satan would now
explore.
He begins with flattery, snd, as he had done, and done suc-
rok , with the first Adam, by a temptation from the appetite
Ἧς roceeds, as with our first Parents, by a temples of spi-
ritual pride, Vain-Glory, and Ambition —“ Ye be as
i and evil.’ (Gen. iii. 1—15.)
— εἰπὲ ἵνα---γένωνται in order that; and as a mean and
cause, whereby. See xvi. 20. Mark v.10. Winer, 299,
4. γέγραπται] “ Vicit adversarium testimoniis Legis, non potes-
irtutis, Pagnavit, ut et nos pugnaremus. Vicit, ut et nos vin-
ceremus. Ob hoc ee tentari ΩΣ sit, ut Cujus munimur auxilio
Fios erudiremur exemplo.” (St, Leo, Serm. xxxvii. de Quad:
rages.)
uenches the false Scripture darts of the Devil with the true
shield of Scripture. (Jerome.) And note, that his quotations are all
from the Law of , to show the invincibility of Obedience to His
commandments. “Our Lord defeats the Tempter, not by Miracles,
but by Scripture. He routs him by what all may wield,—the sword
the Spirit,—which is the word of God. Heuce learn the value of
ripture, and the impotence of Satan against it.” (Origen, on Luke
iv. Cp. Greg. Hom. in Ev. xvi. 5.)
— ἐν παντὶ phuati) Every thing that He appoints for that pur-
a manna and quails in the desert. On ἐν (not ἐπὶ) see
iner, G. G. 347.
rist
5. τὴν ἁγίαν πόλιν] Jerusalem, still preserving a memorial of
ite holiness in its modern name. ( Winer, R.-W. p. 546.
— τὸ πτερύγιον] The article τὸ indicates something single of its
kind ; and therefore πτερύγιον cannot mean a porticus or corridor ;
nor would there be any special eminence in πτερύγιον eo understood.
It rather signifies the apex of the fastigivm, ἀέτωμα, or tympanum of
the Temple!. If eo, the would be,—If Thou art the Son of
God, cast Thyself down into the court below, that if Thou art the Son
of God, Thou mayest be adored by the assembled Priests and People
in Thy Father's House.
On the Quadragesimat, or Lent Fast, see S/. Jerome here. Aug. Ep.
ad Januar. 55. Greg. M. Hom. i. 16. Bp. Gunsing’s History of the Lent
Fast, pp. 46—60. 200— 232, Oxf. 1845. Bingham, xxi. 1.
1 Cp. the use of the word (τὸ πτερύγιον τοῦ ἱεροῦ). also τοῦ ναοῦ by
Hegesippus (in Eused. li. 23, and Rowth, BR. 8. i. 210. 239), in his account
of the martyraom of St. James: there, also, it is evidently a pointed
eminence ; and it would seem that 8 person there standing would be visible
and audible to a large concourse of people, such as we may suppose cul-
lected in the court of the Israclites,—o79c ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, iva
ἄνωθεν ἧς ἐπιφανὴς, καὶ ff εὐάκουστά σον τὰ ῥήματα παντὶ τῷ se:
= ἀκρωτήριον in Hesych. The Schol. on Anstoph. Av. 1110 says,
τὰς τῶν ἱερῶν στέγας πτερὰ καὶ ἀετοὺς καλοῦσι.
3 Cp. Hooker, i. iv. 8. It has been supposed by some (see ἃ Lapide
here), that when it was known in heaven that the Second Person of the
Blessed Trinity designed to unite Himself with eome other Nature, the
Evil Angels were envious that He did not take the nature of Angels (Heb.
ff. 16), and that some of them fell through Envy and Pride, while, on the
Satan lies in wait in “high and holy places; especially does
he tempt there to Spiritual priate (Gloss. Remig.)
6. βάλε σ. κι᾿ γέγραπται γάρ cast thyself down.
This is the language of the Devil, who desires that we should
fall. Observe, he may tempt us to fall, but he cannot make us fal).
aie | pereuade us to cast ourselves down, but he cannot cast us
Observe also, the Devil expounds Scripture falsely ; for if the
text from the Psalm (xci. 11) which he quotes, refers to Christ, he
ought to have added what there follows against himself,—“ Thou shalt
tread upon the Lion and the adder: the young Lion and the
shalt Thou tread under Thy feet.” Ps. xci. 13. (St. Jerome.
9. ἐὰν πεσὼν π' οσκυνήσψε μοι} Satan is ever seeking to be wor-
shipped. Hence Idolatry. It is due to Satan’s Pride (by which he
fell 3 from heaven), craving adoration on f
10, Larava) yor (Satan), Adversary. See Zech. iii. 1. Our
Lord reserves this name for the Tempter when he claims adoration,
and thus declares the Satanic character of Idolatry.
— ®pocxuvjous—Aarpetcers] Deut. vi. 3, where the original
signifies literally, ‘ thou shalt fear and serve.’ But, since the Tempter
had claimed worship as an outward sign of awe, our Lord uses a word
which signifies adoration. As to λατρεύσεις, the LXX often render
the word τ (to serve) by λατρεύω (Exod. iii. 12; iv. 28).
12. ἀκούσας ““ Decrescente Joanne crevit Christus.” (Bexgel.)
— Γαλιλαίαν] Then very populous. Joseph. B. J. iii. 2. 10. 7,
Lightfoot, ii. 56. St. Matthew here passes over the events narrated
in John i. 37; iv. 47.
18. Καφαρναούμ] from (caphar), vicus, and om) (noham),
consolatio, χωρίον παρακλήσεως (Hesyc.), villa consolationis
‘Hieron.). Cp. Winer, R.-W., p. 210%. And therefore Καφαρ-
ναοὺμ, the reading of B, D, T, Z, is preferable to Καπερναούμ.
14, ἵνα πληρωθῇ τὸ ῥηθέν) That the prophecy which, as far as
the mournful part of it is concerned, was in some degree verified in the
abduction by Tiglath Pileser (2 Kings xv. 29), and by the religious
debasement of those cities, ain now have its Peas and
scorn nent in the light of the Gospel of iption, dif-
fused by the preaching of Christ and His Apostles who were Gali-
leans, in that land a which was over-shadowed by the dark-
ness of captivity. Cp. Jerome in fea. ix. 1, and Mede, p. 100, and
Webster here.
contrary, the Good Angels rejoice in God’s act of Love, though the nature
of Man is thereby exalted above their own (Luke fi 14). But Satan and
His Angels, in their nature, are ever at work to pervert the honour due to
the Man Christ Jesus, into homage to some other creature—and specially
to themselves.
3 “Capernaum erat florentissima Galilee civitas, in finibus Sabuloni-
tarum et Naphthalitarum, ad mare Galilew sita. v. Liyhtfoot Hor. Hebrr.
et Talm. in Joh. ti. 12, p. 139. Qud accuratids autem hujus urbis, qua
Christo domicilium prabuerat, situm describeret Evangelista, addidit
τὴν hy jenny bea muritimam, sitam ad lacum Gennesaret.
“‘Lacus Gennesaret, ἡ λίμνη Γεννησαρὲτ, Luc. v.1. Joseph. B. J. iii.
35. longus fuit, auctore Josepho 1. 1, centum stadia, latus stadia quadra-
ta, Joh. vi. 1; xxi. 1. dicitur θάλασσα τῆς Τιβεριάδος a civitatibus
jennesaret et Tiberiade, adjacentibus; et θάλασσα τῆς Γαλιλαίας infra v.
18. et simpliciter θάλασσα viii. 24. Lacus autem, λίμνη, vocatur θάλασσα,
mare, more Hebreeorum, qui non modo mare, sed etiam lacum nominare
solent oy, 1 Regg. xviil. 32.” (Kwin.) Cp. Winer, R.-W. i. 407.
14
{ Isa. 42. 6, 7.
ἃ 49. 6.
Luke 2. 32.
k Mark 1. 14, 15.
ch. 8. 2. ἃ 10. 7.
» A e ao ΄ > lal
1 Mark 1. 16—18. ασιλεία τῶν οὐρανῶν.
ae ὩΣ ἤγγικεν γὰρ ἡ β ρα
ohn 1.
m Luke 5. 10. 11.
ST. MATTHEW IV. 16—25. V. 1.
help, 653» θαλάσσης, πέραν τοῦ Ἰορδάνου, Γαλιλαία τῶν ἐθνῶν"
1616 λαὸς ὁ καθήμενος ἐν σκότει φῶς εἶδεν μέγα καὶ τοῖς καθ-
ημένοις ἐν χώρᾳ καὶ σκιᾷ θανάτον φῶς ἀνέτειλεν αὐτοῖς.
(Ὁ 1 "᾿Απὸ τότε ἤρξατο ὁ ᾿Ιησοῦς κηρύσσειν καὶ λέγειν, Μετανοεῖτε"
181 Περιπατῶν δὲ παρὰ τὴν θάλασσαν
φῆς Γαλιλαίας, εἶδε δύο ἀδελφοὺς, Σίμωνα τὸν λεγόμενον Πέτρον, καὶ ᾿Ανδρέαν
τὸν ἀδελφὸν αὐτοῦ, βάλλοντας ἀμφίβληστρον εἰς τὴν θάλασσαν ἦσαν γὰρ
ἁλιεῖς. (4) 1" καὶ λέγει αὐτοῖς, Δεῦτε ὀπίσω μον, καὶ " ποιήσω ὑμᾶς ἁλιεῖς
ἀνθρώπων. 9 " οἱ δὲ εὐθέως ἀφέντες τὰ δίκτυα ἠκολούθησαν αὐτῷ. (sr) 3 "καὶ
καὶ ἀπῆλθεν ἡ ἀκοὴ αὐτοῦ εἰς ὅλην
2 Cor. 12. 16
‘ark 10. 28.
oan 20. προβὰς ἐκεῖθεν εἶδεν ἄλλους δύο ἀδελφοὺς, ᾿Ιάκωβον τὸν τοῦ Ζεβεδαίου, καὶ
war Ἰωάννην τὸν ἀδελφὸν αὐτοῦ, ἐν τῷ πλοίῳ pera ZeBedaiov τοῦ πατρὸς αὐτῶν,
καταρτίζοντας τὰ δίκτνα αὐτῶν, καὶ ἐκάλεσεν αὐτούς" 33 οἱ δὲ εὐθέως ἀφέντες
τὸ πλοῖον καὶ τὸν πατέρα αὐτῶν ἠκολούθησαν αὐτῷ.
Mae se (ὦ 3: Kat περιῆγεν 6 ᾿Ιησοῦς ὅλην τὴν Γαλιλαίαν, διδάσκων ἐν ταῖς συν-
Pe aywyais αὐτῶν, καὶ κηρύσσων τὸ εὐαγγέλιον τῆς βασιλείας, καὶ θεραπεύων πᾶσαν
νόσον καὶ πᾶσαν μαλακίαν ἐν τῷ λαῷ. ™
τὴν Συρίαν: καὶ προσήνεγκαν αὐτῷ πάντας τοὺς κακῶς ἔχοντας ποικίλαις νόσοις
καὶ βασάνοις συνεχομένους, δαιμονιζομένους, καὶ σεληνιαζομένους, καὶ παρα-
4 Mark 3.7.
λυτικούς: καὶ ἐθεράπευσεν αὐτούς. “5 " καὶ ἠκολούθησαν αὐτῷ ὄχλοι πολλοὶ
ἀπὸ τῆς Γαλιλαίας καὶ Δεκαπόλεως, καὶ ἹΙεροσολύμων καὶ ᾿Ιουδαίας, καὶ πέραν
τοῦ ᾿Ιορδάνον.
V. (29 |! [Sav δὲ τοὺς ὄχλους, ἀνέβη εἰς τὸ ὄρος: καὶ καθίσαντος αὐτοῦ, προσ-
15. ὁδὸν θαλάσσητ)] oxy ΤΥ Tea. ix. 1, the accusative ὁδὸν may,
perhaps, be explained by reference to the verb expressed in the
Original, and here , or it may have the force of an adverd,
as πέραν (prop. an accusative) and 5 Other explanations are
given in Winer, G. G. 206. Meyer interprets it seawoards.
— πέραν) ὋΣ understood here by some (Bengel, Kuin.) to mean
Jjuata, not trans.1 But it seems to retain here its usual meaning
(see iv. 25; xix. 1. Mark iii. 8, John i. 28; iii. 26), and to refer
to our Lord's miracles and teaching in Perea, where, in fact, our
Lord began His ministry, being baptized there (John i. 28; iii. 26),
at Bethany, in Perea.
11. βασιλεία τῶν οὐρανῶν] The fifth, universal, and hea-
venly and everlasting kingdom, foretold by Daniel (ii. 44; vii. 14.
27), which is to supersede all Hegdems of the earth, and to destroy
all that resist it. See on iii. 8. v. το 10.
Pri περιπατῶν) See the Homily of Greg. M. in Evang. i.
5, p. 1451.
is. δύο ἀδελφούς: He chose three paire of brothers ; building the
Gospel on the foundations of scéural affection; and He sent out His
Apostles and Disciples two and two. See x. 2—4. Mark vi. 7.
Luke x. 1. So He had laid the foundations of the Law on two
Brothers—Moses and Aaron.
19, ἁλιεῖς ἀνθρώπων) Luke v. 10, ἀνθρώπους ἔσῃ ζωγρῶν
in the σαγήνη of the Gospel, to be drawn through the sea of the
world, and enclosing both and good fish, and at length to be
ome the shore—when the separation will be made. Matt.
xiii. 47.
Our Lord chose fishermen at their nets: ‘“ Volens superborum
cervices frangere, non quesivit per oratorem piscatorem, sed de pisca-
tore lucratus est oratorem.” (Aug. in Joan. tr. 7. 1 Cor. i. 26—30.
2 Cor. iv. 7.)
Hence, and for other reasons, Christians are compared to
ἰχθύες, in the sea of the world, and enclosed in the net of the
arch, One other reason is suggested by Tertullian (de Baptism.
1), “ Nos pisciculi secunddm ἰχθὺν Nostrum (‘Incovv x. Θεοῦ υἱόν)
in nascimur.”
. περιηγεν--ὅλην τ. [.] On the reading, cp. ix. 35. Mark
Hae and see Bloom/. Mede, p. 67, and Prideaux, Connex. i. 406—~
— evvaywyais] See on Luke iv. 16, Bp. Lonsdale, and Alford here.
— θεραπεύων πᾶσαν) ‘working miracles." Whenever God in-
troduces a new Revelation He works miracles; thus giving pledges
of His power, to those whom He requires to receive His Laws.
Chrys., whose remarks here may eerve aa a reply by anticipation to
Hume's objection to the evidence from Miracles.
— πᾶσαν) ‘ every kind of.’
24. ἡ ἀκοὴ a.) See on Rom. x. 16.
— βασάνοι.] βάσανος, ‘touchstone,’ perhaps from Hebr. πὴ
Meera probavit, thence any trial, torture, or pain, and Bacanorys,
xviii. 34, dortor.
— δαιμονιζομένονε] The opinion (of De Welle, Meyer, &c.
that the δαιμονιζόμενοι of the Gospel were merely afflicted wit!
ordinary diseases, is refuted by the facts—
That they are distinguished from such persons by Christ Him-
self, cee Matt. x.1, Luke iv. 40. Mark iii. 15; xvi. 17.
That they act and speak as possessed with evil spirits, whom
Christ addresses as distinct from the persons possessed by them, and who
give to those persons supernatural power, see Mark v. 8—15; ix. 25.
That when the devils go out of a possessed person, they enter
into other creatures, Mark v. 12.
The Devils had a clearer knowledge of Christ than was shown
by others, even His disciples (viii. 29. Mark iii. 11. Cp. Arnoldi,
p. 138), at the Seqinsing of His Ministry.
As to the allegation, that if men were with devils
in Palestine, then such cases would be frequent in other countries
and times, it may be observed,
That we do not know the nature and extent of diabolical
agency. But the Holy Ghost, who wrote the Gospels,
joes.
That Satan exerted his power with extraordinary en
in our Lord's age and country, because he knew that “τ
stronger than he” was come. And he was permitted by
Chriet to put forth his power then with extraordinary force,
that by collision with him, in his fiercest fury, the power
and mercy of Christ, in casting him out, might be more
manifest, gracious, and glorious.
Tt has sometimes been urged against the truth of these posses-
sions, that they are never mentioned by St. John (Afeyer, Me
But St. John’s silence is a proof of their truth. The other 8
were read in theChurch, and were current in the world, when St. John
wrote; and if any thing further had been requisite, concerning these
secasions, he would have added it in his Seaeel: His silence there-
ore in this matter, as in many others, is the silence of approval. See
John vii. 20; viii. 48, 49. 52; x. 20, 21.
Cu. V. 1. εἰς τὸ dpos}] The article τὸ does not point to an
particular hill frequented by our Lord; but it signified the hill
country, distinguished from τὸ πεδίον, or the level ad, where He
had just been, and which He had deft, to ascend the ὄρος. So ἡ
ἔρημος is not the wilderness, but open pasture land, distinguished
on ἡ πόλι or tnhubited places (see = cake xv. nae Sen
and ἡ πέτρα is not any particular rock, but stony sotl, 0 to
fone, vii, 24. Luke viii. 6; ix. 28. 7 is
he Law had been given from ἃ mountain. So now the Goe-
pel, but without the thunder and lightning of Sinai. The Law had
also bees and cosines on two opposite mountains os xxvii.
13). _The Gospel at its delivery has one Mountain—of itudes.
From Luke vi. 12—49, it would appear that our Lord had gone
up to an elevated and sequestered place in order to retire from the
crowd and to pray, before He chose His Apostles, and in order thet
He might then tnstract them in His doctrine, before He sent them
1 Vorst, Hebr. 230, And 00 Casaubon interprets it in John 1. 28; x. 40.
ST. MATTHEW V. 2—18.
ἤλθον αὐτῷ ot μαθηταὶ αὐτοῦ (%-) 3 καὶ ἀνοίξας τὸ στόμα αὐτοῦ, ἐδίδασκεν αὖ-
τοὺς, λέγων, δ" Μακάριοι οἱ πτωχοὶ τῷ πνεύματι: ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν * Luke 6. 30.
οὐρανῶν. (=) “" μακάριοι οἱ πενθοῦντες" ὅτι αὐτοὶ παρακληθήσονται. (5) 5° μα- Lures. 21.
, e a 9 3 Ν λ' , AY A 48 6 d 4 ε A
κάριοι οἱ πρᾳεῖς" ὅτι αὐτοὶ κληρονομήσουσι τὴν γῆν. (3) δ “μακάριοι οἱ πεινῶντες
καὶ διψῶντες τὴν δικαιοσύνην᾽ ὅτι αὐτοὶ χορτασθήσονται.
, ᾶΪ 2 4 ἐλ. ΄ ef , ε . δί ΄ 24
ἐλεήμονες" ὅτι αὐτοὶ ἐλεηθήσονται. ὃ ‘ μακάριοι οἱ καθαροὶ τῇ καρδίᾳ" ὅτι αὐτοὶ
τὸν Θεὸν ὄψονται. 8 " μακάριοι οἱ εἰρηνοποιοί: ὅτι αὐτοὶ υἱοὶ Θεοῦ κληθήσονται;
10h , ε Sed a Ld ὃ , πον: 2A > ε ud ,
μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης" ὅτι αὐτῶν ἐστιν ἡ βασιλεία
aA > δον 80 ll i Φ 9 φ > ιδί ea Ν ὃ , Ν
τῶν οὐρανῶν (+) 11 ' μακάριοί ἐστε, ὅταν ὀνειδίσωσιν ὑμᾶς καὶ διώξωσι, καὶ
” a 4 en θ᾽ ς« κα , . » 0A 12k ,
εἴπωσι πᾶν πονηρὸν ῥῆμα καθ᾽ ὑμῶν, ψευδόμενοι, ἕνεκεν ἐμοῦ. Χαίρετε
καὶ ἀγαλλιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς" οὕτω γὰρ ἐδίωξαν
τοὺς προφήτας τοὺς πρὸ ὑμῶν.
Gr) 5! Ὑμεῖς ἐστε τὸ ἅλας τῆς γῆς ἐὰν δὲ τὸ ἅλας μωρανθῇ, ἐν τίνι
ς Psa. 37. 11.
9. 42. 2,
@ Luke 6. 21.
Ps. 42. 2.
Tea. 55. 1.
76.
(ἃ) 1" μακάριοι οἱ
& 65. 13.
ech. 6. 14.
Mark 11. 25.
James 2. 13,
f Pea. 24. 4.
Heb. 12. 14,
1 Cor. 13. 12.
1 John 8. 2.
2 Cor. 18. 11.
. 4. 18.
1 Pet. 3. 8—11.
hl Pet. 3. 14.
2 Tim. 2. 12.
i Luke 6. 22.
1 Per. 4. 14.
k Luke 6. 23.
James 1. 2.
Acts 7. 52.
ἁλισθήσεται ; εἰς οὐδὲν ἰσχύει ἔτι, εἰ μὴ βληθῆναι ἔξω, καὶ καταπατεῖσθαι ch. 15. H, κα.
ε“ fod > [4
ὑπὸ τῶν ἀνθρώπων.
(Ὁ 4 Ὁ Ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμον.
1 Mark 9. 50.
᾿ 5 Luke 14. 34, 85.
ou δύναται m Phil. 2. 15.
πόλις κρυβῆναι ἐπάνω ὄρους κειμένη: 1° οὐδὲ καίουσι λύχνον καὶ τιθέασιν κι Mark 4.21.
aN ew . όδ WAV ON ‘ , Υ , τῷ n ‘ “i se 16.
αὐτὸν ὑπὸ τὸν μόδιαν, ἀλλ᾽ ἐπὶ THY λυχνίαν: καὶ λάμπει πᾶσι τοῖς ἐν τῇ 5 11-33.
»»,
οἰκίᾳ.
16 °Otrw λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων, ὅπως οἱ νει. . 15.
ἴδωσιν ὑμῶν τὰ καλὰ ἔργα, καὶ δοξάσωσι τὸν πατέρα ὑμῶν τὸν ἐν τοῖς
οὐρανοῖς.
88 a
(=) "7 » Μὴ νομίσητε, ὅτι ἦλθον καταλῦσαι τὸν νόμον ἢ τοὺς προφήτας" B Rom. 3.31.
οὐκ ἦλθον καταλῦσαι, ἀλλὰ πληρῶσαι.
(+) 18 “᾿Αμὴν γὰρ λέγω ὑμῖν, ἕως 4 Luke 16. 17.
ἂν παρέλθῃ ὁ οὐρανὸς καὶ ἡ γῆ, ἰῶτα & ἢ μία Kepaia οὐ μὴ παρέλθῃ ἀπὸ τοῦ
forth to preach. In these His conduct was specially exem-
plary to those who hold office in the Church.
. The τόπος wadivde (not the plain, but a level place) in Luke vi.
17, is quite consistent with τὸ ὅρος of St. Matthew, and is a circum-
stance added by St. Luke. Our Lord went up ele τὸ ὄρος, and He
chose a τόποε πεδινὸς in it, in order that He might instruct His
disciples who were seated near him. Cf. Maldonat. and here,
and on Luke vi. 17. On the relation of the two Evangelical narra-
tives, see further on Luke vi. 20,
Christ had four places of spiritual retirement from the bustle of
the world—all, in a certain sense, exemplary,—
1. τὴν ἔρημον (for Fasting and Temptation, Conflict with Satan).
2. τὸ ὅρμος, for Prayer, Teaching, Miraculous Feeding, Trane-
figuration, finally, Ascension.
3. τὸ πλοῖον (type of Church, for Teaching, Miracles).
4. The Garden o e, Agony.
He who before had opened the
mouth of Moses and all the ay ets, now opens His own mouth,—
He who had taught the world by them concerning Himeelf, now
teaches in His own Person—God with us (John x. 8. Heb. i. 1.
Gregor. Moral. iv. 1), and He delivers in the Sermon on the Mount
ἃ perfect Code of Christian Duty. (Aug. on Serm. in Mon. 1.) Seo
also Leo M., Serm. xcv. p. 1811.
8. μακώριοι)] “He octo Christi Beatitudines sunt quasi octo
Christi Paradoxa;" and St. Ambrose (de Offic. i. 6) says,“ Inde in-
cipit Beatitudy divino judicio unde @rumna @estimatur humano.”
— ἡ βασιλεία τ. 0.) Inall the Beatitudes, the Kingdom of Heaven
is promised in a form corresponding to the grace which is beatified.
Aug. (deSerm. in M.), who aske (on Ps. xciii.), * Regnum celorum quo
emitur? Paupertate. regnum ; dolore, pede labore, requies; vili-
tate, gloria; morte, vita ;” “‘adde(says ἃ Lap.) luctu, consolatio; esurie,
eatictas; miserationc, misericordia ; munditie, visio; pace, filiatio Dei.”
St. Ambross adds (in Luc. vi.), that there seems to be a gra-
duated scale here of grace and glory.
And this seems to be done with a silent reference to the pro-
mices of the Law.
2. ἀνοίξας τὸ στόμα acres)
419—440. Chemnifs, Harmon. li.
Tach
5 . Taylor's Life of Christ, Sect. xii.
Williams On the Nativity, pp. 420—4 πολ.
Vision of God,—Jerusalem (visio pacis).
β Charen of car ogee Aarne spirit pier (P
, τὴν γῆν and ; i.e. of promise, of the living (Ps. xxxvii.
11; cxlii. 5) vel Earth ie the land of the dyt ig; heaven of the
living. Qyril, in Isa. Iviii, Jerome here. Aug. Serm. liii, 2-6,
Cp. 5 Pet: iii. 18. Rev. xxi. 1—27.
9. κληθήσονται] i. 6. be and be owned to be — (ii. 23), even by
the children of the world.
18, 14. ὅλαι Φ8:) ie to purify the earth, to season all
things as sacrifices to . (See on Mark ix. 49.) Light to enlighten
it; but eo that men may glorify not you, bat Him who enables you to
be both the one and the other. (Cp. Aug. Serm. liv. and cxlix. 12.)
“Ye are the salt of the earth,” says Chrys. “He does not
send His disciples—as the Prophets of old—to one Nation, but to all.
He calls them the ealt of the earth,—of the earth then corrupted by
sin. Not that the Apostles could deliver it from this corruption, but
when it was delivered by Christ, they were to keep it in a healthy
state. Hence He teaches those virtues which, most diffusive in their
nature, are conducive to the general good and common salvation of
all; and that not by flattering, but by making the wound smart, if
necessary, aa salt does. He reminds them also of their own peril con-
sequent on the greatness of their commission. Others may fall and be
forgiven ; but if the Teacher falls, his punishment is extreme. If the
salt hath lost its savour, &c." (Mark ix. 50.) “If the teacher errs,
by what other teacher will he be corrected P Bishope and Doctors
look to it; for mighty men will be mightily tormented.” Wisdom vi. 6.
Jerome.) ‘Quo sale sal condietur? non datur sal ealis.” Maldon.
lansen.
15. τὸν μόδ.] the bushel of the house.
17. πληρῶσαι] Christ fulfilled the Law and the Eroghem: by
obedience, by accomplishment of Types*, Ceremonies, Rites, and
Prophecies, and by ie pea spiritualizing, elevating, enlarging, and
pertocting the Moral Law, by writing it on the Aeart, and by giving
grace to obey it3, as well as an example of obedience, by taking away
its curse; and by the doctrine of free Justification by Faith in Him-
self, which the Law prefigured and ae but could not give,
18. ἀμήν] Hebr. you (Amen). Truth, Is. Ixv. 6. It had
been used in the LXX for Hebr. yoy in 1 Chron. xvi. 36. Neb. v.
18, and elsewhere. St. Luke uses ἀληθῶς for it, ix. 27, or καὶ, xi, δ].
No one in the N. T. ventures to say ᾿Αμὴν, λέγω ὑμῶν, but
Hz only who is the AMEN (Rev, fii, 14), the Truth Itself (John xiv,
6). In the last Gospel—that of St. John—the word ᾿Αμὴν is inva-
riably repeated,—never in any other.
- ἰῶτα] a yod, the least letter of the alphabet; κεραία, some-
the Gospel. And eo He is said to abrogate the Law.—As a painter fills up
ἃ caftoon. (Theophyl.) ‘‘ Abolet non dissolvendo sed absolvendo, non
delendo sed perficiendo.” (Maldon.)
3 As Aug. says, “ Ante Christi Adventum Lex jubebat non juvabas; post,
οἱ μιδεέ ot juvat.”
ch. 23. 25—27.
v Luke 12. 58,
x Luke 12. 59.
Exod. 20. 14.
eut. 5. 18.
z Job 81]. 1.
ach. 18. 8.
Mark 9. 43, 45,
47. Col. 3. 5.
1 Cor. 7. 10.
ST. MATTHEW V. 19—31.
νόμον, ἕως ἂν πάντα γένηται. (Ὁ) 19 "Ὃς ἐὰν οὖν λύσῃ μίαν τῶν ἐντολῶν
τούτων τῶν ἐλαχίστων, καὶ διδάξῃ οὕτω τοὺς ἀνθρώπους, ἐλάχιστος κληθήσεται
ἐν τῇ βασιλείᾳ τῶν οὐρανῶν ὃς δ᾽ ἂν ποιήσῃ καὶ διδάξῃ, οὗτος μέγας κλη-
A ’, a > A 208 ra a ea ν ΕᾺΣ AY
θήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν. Adyw γὰρ ὑμῖν, ὅτι ἐὰν μὴ περισ-
σεύσῃ ἡ δικαιοσύνη ὑμῶν πλεῖον τῶν γραμματέων καὶ Φαρισαίων, οὐ μὴ
εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν. 3] "᾿Ηκούσατε ὅτι ἐῤῥήθη τοῖς
ἀρχαίοις, Οὐ φονεύσεις, ὃς δ᾽ ἂν φονεύσῃ, ἔνοχος ἔσται τῇ κρίσει. 3 "᾿Εγὼ
δὲ λέγω ὑμῖν, ὅτι πᾶς 6 ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ εἰκῆ, ἔνοχος ἔσται τῇ
κρίσει" ὃς δ᾽ ἂν εἴπῃ τῷ ἀδελφῷ αὐτοῦ, ῥακὰ, ἔνοχος ἔσται τῷ συνεδρίῳ"
ὃς δ᾽ ἂν εἴπῃ, μωρὲ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός. 33 ᾿Εὰν οὖν προσ-
φέρῃς τὸ δῶρόν σον ἐπὶ τὸ θυσιαστήριον, κἀκεῖ μνησθῇς ὅτι ὁ ἀδελφός σου
x . x A uw » 93 A x δῶ ,ὔ ¥ 6 a θυ ’
ἔχει τὶ κατὰ σοῦ, 3 ἄφες ἐκεῖ τὸ δῶρόν σον ἔμπροσθεν τοῦ θυσιαστηρίον,
καὶ ὕπαγε, πρῶτον διαλλάγηθι τῷ ἀδελφῷ σον, καὶ τότε ἐλθὼν πρόσφερε τὸ
δῶρόν σον. (+) 5. "Ἴσθι εὐνοῶν τῷ ἀντιδίκῳ σον ταχὺ, ἕως ὅτον εἶ μετ᾽
αὐτοῦ ἐν τῇ ὁδῷ" μήποτέ σε παραδῷ ὁ ἀντίδικος τῷ κριτῇ, καὶ ὁ κριτής σε
παραδῷ τῷ ὑπηρέτῃ, καὶ εἰς φυλακὴν βληθήσῃ. 5. "᾿Αμὴν λέγω σοι, οὐ μὴ
ἐξέλθῃς ἐκεῖθεν, ἕως ἂν ἀποδῷς τὸν ἔσχατον κοδράντην. (3) 3 "᾿Ηκούσατε
ὅτι ἐῤῥήθη, Οὐ μοιχεύσεις. 38." Εγὼ δὲ λέγω ὑμῖν, ὅτι πᾶς ὁ βλέπων γυναῖκα
a x 2 6 a aN » 2 a » " ΕΣ od δί > cal 29 a 9
πρὸς τὸ ἐπιθυμῆσαι αὐτὴν, ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ. Εἰ
δὲ ὁ ὀφθαλμός σον ὃ δεξιὸς σκανδαλίζει σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ σον"
rq , .ν os a a ᾿ λφ Ν A ,
συμφέρει γάρ σοι ἵνα ἀπόληται ἕν τῶν μελῶν σον καὶ μὴ ὅλον τὸ σῶμά σον
βληθῇ εἰς γέενναν. © Καὶ εἰ ἡ δεξιά σον χεὶρ σκανδαλίζει σε, ἔκκοψον αὐτὴν
καὶ βάλε ἀπὸ cov’ συμφέρει γάρ σοι ἵνα ἀπόληται & τῶν μελῶν σον, καὶ
μὴ ὅλον τὸ σῶμά σου βληθῇ εἰς γέενναν.
2¢7
δι νυ Ἐῤῥήθη δὲ, ὅτι ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ, δότω αὐτῇ ἀπο-
thing still less, apex liter. Cf. Procop. Gaz, 1 Sam. xxi. 2, τὰ
Ps κὰφ (3)
win.
στοιχεῖα βὴθ
λαττούσης. (. ]
ods.— Colligi hinc potest integritas Scripture, nam Scriptura nisi
jntegra esset non posset perspici impleta.” :
19. ἐλάχιστοε---μέγα.} An intimation, perhaps, that there will
be different degrees of glory in a future state.
o. in v. 20, and cp. on x. 15. Accordingly
drown the cries of children there immolated. Cp. Joshua xviii. 16,
where the LXX have yaisyva; ‘“‘ the ‘ype of hell 3,”
28. δῶρον) Thy Nan ἑκα Mark vii. 11.
— θυσιαστήριον] the brazen altar, before the Porch of the
Temple,—not called βωμός (Mede, p. 390), He does not say, If thou
hast aught against thy brother, but if Ae has aught against thee; that
the harder duty of reconciliation may be laid on thee. (Jerome.
25. τῷ ἀντιδίκω] The word of God. (Aug. Serm. xl. and cix.)
αχυτάτης κεραίας μόνον διαλ-
In the Hebrew Bible there are above 66,000
the use of Bac. τ.
as we treat the Word
then eo will God treat us. Cp. John xvii, 6. 11. Rev. iii. 10,
ισ.
QL τοῖς ἀρχαίοις to those of old (Chrys., Theoph., Maldon.,
Beng.), at the begining of God’s written Rove lation ; contradistin-
guished from ὑμῖν, ‘to whom J mow speak fare to face}.’ Our Lord
not only opposes the Pharisaic corruptions of the Decalogue, but He
unfolds it. He gives the kernel of it, its spirit, in opposition to those
who dwelt only on the letter; for the letter (i.¢. taken alone) killeth,
bat ie Spirit (added to it) giveth life. (Rom. vii. 14. 2 Cor.
iii. 6.)
22. τῇ κρίσει!) The Din Mishpat, or inferior court (of twenty-
three judges), distinguished here from the Superior Tribunal of the
Sanhedrim (of seventy-two judges%). Our Lord says, that the ratio
of ὀργὴ and its penalties is to contumelious words and their penal-
ties, what the ratio of the former court is to the latter. And above
all is the Tribunal of γέεννα τοῦ wupés,—for more contemptuous
expressions,—how much more for malignant Actions! Against them
He sets a double fence, by condemning passionate toords and angry
~ ῥακά] Hebr. pry = κενός, vacuus,
— μωρέ] The mention of an Oriental word ῥακά in the first
clause, and of the Sanbedrim, where crimes of blasphemy were
punished, make it probable that there isa reference to the Hebrew
τὴ (morah), apostata. Cf. Mintert in v.
— ἔνοχος εἰς] liable to come to—. Winer, G. G. 191.
— γέενναν) wy (vallis), ὉΔῚ Hinnom, the valley at the foot of
Moriah, and in which Siloa flows (Jerome on x. 28), on the East of
Jerusalem, desecrated by the idolatrous fires of Moloch (Jer. vii. 31.
lea. xxx. 33), and called Topheth, from Txph, the tympanum used to
1 Bee Aug. Retr. 1. 22, and Chrys., Hilar., and Theophyl.
2 On these courts, see Joseph. B. J. 1. 20.5. Ant. iv. 8. 14, and Mal-
donat. here. Bwxtorf, Lex Talmud. p. 514.
3 Of which Milton writes thus accurately, Par. Lost I. :—
‘* First Moloch, horrid King, besmeared with blood
Of human sacrifice, and parents’ tears,
Though for the notse of drums and timbrels loud
Their children’s cries unheard that passed through fire
To his grim idol. Him the Ammonite
An allusion to Roman Law. The Plaintiff might ‘in jus rapere ;* the
Defendant might ‘concordare,’ till he came before the Magistrate,
when law must take its course.
26. ἕως av] never. Cf. v. 22. See Jerome here, and Ambr. in
Luke vii. 59, and below on xii. 32; xviii. 34. Such as God finds ue
at our Death, such will He judge us at the last Day. (S¢. be
de Mortal. 2.) ‘In what things I find thee, in those things will I
judge es bg πὶ of Chet inet ᾿ hie Spicileg. i,
. , and St. . Fragment, printed by the present Editor,
Ἢ 807. See aleo Chrys μα ad iv. ΔΑ protest against the notion
es pardon for the dead can be obtained by works and prayers of the
iving.
26 ἐπιθυμῆσαι) A new doctrine to the Pharisees, who con-
demned only overt acts.
20. εἰ δὲ ὁ ὀφθαλμός] If the love of a brother or wife, or chil-
dren intercepts our view of the true light, we ought to renounce it,
Hence the High Priest might not defile himeelf for his Father or for
his Mother (Levit. xxii. 10), that is, he must know no other affection
but that of Him to whose worship he is dedicated. (Jerome.)
81. ἐῤῥήθη] Perhaps the connexion may be, He had eaid cut
off hand, pluck out a right eye, and they might imagine, therefore,
that they might be allowed to put away their wives. He corrects
this. For the hardness of their hearte Moscs permitted the Jews to
μι away their wives, but if they did so, they were to give a bill of
ivorce. (Deut. xxiv. 1. Jor. iii. 1. Matt. xix. 9. Mark x. 2.)
Our Lord allows 8 man to ἮΝ away his wife for one cause, and one
only. Our Lord reminds His hearers of the former law, which He
does not destroy, but correct. (Carys.) Moses did what he did, not
to concede divorce, but to prevent murder. (Jerome.) The Gospel
Worshipped in Rabba and her watery plain
In Argob and in Basan to the streaa
Of utmost Arnon. Nor content with such
Audacious neighbourhood. the wisest heart
Of Solomon he led by fraud to build
His temple right against the Temple of God,
On that opprobrious hill, and made his grove
The Sper valley of Hinnom, Tophet thence
And black Gehenna called, the type of Hell.
ST. MATTHEW V. 32—41.
17
στάσιον. 3 Ἐγὼ δὲ λέγω ὑμῖν, ὅτι ὃς ἂν ἀπολύ WY γυναῖκα αὐτοῦ,
δ , , a“ oN a σῃ ω a
παρεκτὸς λόγου πορνείας, ποιεῖ αὐτὴν μοιχᾶσθαι: καὶ ὃς ἐὰν ἀπολελυμένην
γαμήσῃ, μοιχᾶται. ὅ3 " Πάλιν ἠκούσατε ὅτι ἐῤῥήθη τοῖς ἀρχαίοις, Οὐκ ἐπιορ-
ce Lev. 19. 12.
Exod. 20. 7.
v4 > ’ πα , AY φ 34 d? A Q 2 ea AY
κήσεις, ἀποδώσεις δὲ τῷ Κυρίῳ τοὺς ὅρκους σου. Ἐγὼ δὲ λέγω ὑμῖν μὴ Dent 5...
ὀμόσαι ὅλως: μήτε ἐν τῷ οὐρανῷ, ὅτι θρόνος ἐστὶ τοῦ Θεοῦ: ™ " μήτε ἐν
5. Numb. 80. 8,
ΤῊ ἃ 3ames 5. 12,
Ν Ecclus. 23. 9.
φῳ aA aA
γῇ, ὅτι ὑποπόδιόν ἐστι τῶν ποδῶν abrod μήτε εἰς Ιεροσόλυμα, ὅτι πόλις ἐστὶ Ten 66.1.
τοῦ μεγάλον βασιλέως. © μήτε ἐν τῇ κεφαλῇ σον ὀμόσῃς, ὅτι οὐ δύνασαι
e Ps. 48. 3.
μίαν τρίχα λευκὴν ἣ μέλαιναν ποιῆσαι. ὅδ᾽ ΓΈστω δὲ ὁ λόγος ὑμῶν, ναὶ val, seco. τι. 2.
οὗ ov τὸ δὲ περισσὸν τούτων ἐκ τοῦ πονηροῦ ἐστιν. ὅδ “᾿Ηκούσατε ὅτι
᾿οΟφθαλμὸν ἀντὶ ὀφθαλμοῦ, καὶ ὀδόντα ἀντὶ ὀδόντος.
ean AY > Lad nw A 88 3 νον 5 ε o 28 Q Ld
ὑμῖν μὴ ἀντιστῆναι τῷ πονηρῷ' (7) ἀλλ᾽ ὅστις σὲ ῥαπίσει ἐπὶ τὴν δεξιάν σον
σιαγόνα, στρέψον αὐτῷ καὶ τὴν ἄλλην: “ καὶ τῷ θέλοντί σοι κριθῆναι,
nN a? a » 9. α , . © es 80
τὸν χιτῶνά σον λαβεῖν, ἄφες αὐτῷ καὶ τὸ ἱμάτιον: (Ὁ
Deut. 19. 21.
9394»
ἐῤῥήθη, rea
Ὁ εἰ Εγὼ δὲ λέγω PR
Luke 6. 29.
Rom. 12. 17, 19.
ese. 5. 15.
Καὶ 1 Pet. 5.9.
h Deut. 15. 8, 10.
Luke 6. 35.
41} καὶ doris σε
of Christ not only commands husbands to live at with their
wives, but lays the guilt of adultery at their door, if the wife, being
divorced, marries another; and tolerates no other cause of divorce but
fornication on the of the wife.” (Hilary.)
— ἀποστάσιον] The words used by the LXX. in Deut. xxiv. 1
are nop ‘sepher cerithuth) a bill of cutting’ off from, rad.
Στ (carath), abscidit (cf. ea. 1.1); and this word shows that our
Lord is speaking concerning divortium ἃ vinculo; not separation onl
ἃ mensé εἰ ‘ora See v. 3 ᾿ δὲ ;
82. παρεκτὸς λόγου πορνείας] λόγοε = 194, verbum, negotium,
causa. Vorst, Hebr. 373.
It is generally supposed by Divines of Rome that ἀπολύω does
not here signify to divorce, in its strict sense of severing the vixculum
matrimonis (which they suppose to be in all cases indissoluble), but
means only to separate ἃ mens& εἶ toro}, and that Matrimony isin all
cases Brcoanrr indissoluble by our Lord in Mark x. 1]. Luke
avi. 183.
But the conversation here with the Pharisees is concerning divorce
ἃ vinculo; and ἀπολύω is used in the natural sense of dissolutio vin-
euli, as expressed in the bill of Divorce (Deut. xxiv. 1), see above,
v. 31; and the exception contained in παρεκτὸς λόγου πορνείας,
is repeated by our Lord in Matt. xix.9. And it cannot be supposed that
any thing taught by our Lord in the “ Sermon on the Mount” has been
On comparing the passages of the three Evangelists above
sare on thissubject, and also the words of St. Paul (1 Cor. vii.
0, 11), it appears that ἐπ no case does our Lord advise Divorce ;
And that in only one case (πορνεία) does He tolerate it ὃ;
And in no case does he permit a person to marry a woman who
has been divorced 4,
— ποιεῖ a. μοιχᾶσθαι by tempting her to contract a second marriage.
— δε ἐὰν ἀπολελυμένην γαμήσῃ] not τὴν ἀπολ., i.e. he who
marries a divorced woman is guilty of adultery.
But if a woman is divorced, does she not cease to be tha wife of
him from whom she is divorced? how then can he who marries her
be guilty of adultery?
The reason seems to be, that a hope of union with another
man who is not her husband, is the main thing which makes a woman
unfaithful to him who is ber husband. Take away that hope, and the
principal cause of adulteries is removed. There is the rout of the
evil; and our Lord, in His Sermon on the Mount, goes to the root of
evil, by condemning all such unions as adulterous.
Besides, by murrying her he precludes ber return to her hus-
band. See further on xix. 9.
84. μὴ ὀμόσαι dws] i.e. sponte tu.
Do not voluntarily proffer, much less vainly protrude an oath.
“Non ames non affectes non appetas jusjurandum.” Cp. Aug. Serm.
307, 308, and de Mend. 15.
Our Lord here again
teaching and practice of
swear at all.
to the root of the evil, as seen in the
6 Pharisees, seo Matt. xxiii. 16—Do not
1 See Cone. Trid. Sess. xxiv. can. 7. Bellarmine de Matrimonio,
2 This is the generat opinion of Roman Divines; but some of them, e. g.
Caietanus and Catharimus do not concur in it. See ὁ Lapideand Maldonat.
on Matth. xix.9. The latter, pp. 255—260, gives a clear statement of the
different opinions on this point.
3 Cf. Greg. Naz. p. 650, Χριστὸς οὗ κατὰ πᾶσαν airiay, ἀλλὰ σνγχωρεῖ
μὲν μόνον χωρίζεσθαι τῆς πόρνης. τὰ δὲ ἄλλα πάντα φιλοσοφεῖν κελεύει.
Cp. 4ug. ep. 89, and other authorities quoted in the Editor's Occasional
Sermons, No. 40, on the subject of Divorce, and below, xix. 9, and Bp.
Cosin, iv. 489.
4 St. Jerome (vol. iv. 162), “Qui dimisssm acceperit adulter est, sive ipsa
dimiserit virum sive ἃ viro dimissa sit. Vivente viro adulteraest mulier
si alteri nupserit;” and Ep. ad Ocean. p. 658, "" Prescepit Dominus uxorem
non debere dimitti, excepta caus& fornicationis; et si dimissa fuerit,
manere innuptain ; et Evangelii vigore nubendi caussatio viventibus viris
feminis amputatur.”
3 The verb bP] is used only in Nipkai (i.e. to be made to swear), and
Hiphil (to cause to swear); as much as to intimate that no one ought to
Swear. except when compelled to do so (see Bythner on Pea. xv. 4).
The word is derived from 229 (sheba) seven; ἃ peffect and sacred num-
Vou. 1.
But this does not prohibit a person from being sworr, on a
gare and solemn occasion®. For, as the Holy Spirit says by St.
‘aul, An oath for confirmation is to men an end of strife. (Heb. vi.
16.) Strife is an evil, and so an Oath arises from what is evil, v. 37,
ἐκ τοῦ πονηροῦ.
But the evil may be, and ought to be overcome with good : foran
Oath, on such an occasion, is an appeal to God δ, as Omnipresent,
Omniscient, and Omnipotent, and as the searcher of all hearts, and
the Future Judge of all men; i.e. it is an act of Divine Worship,
as the Prophet Jeremiah teaches (Jer. iv. 2), and therefore tho
Psalmist eb ‘all they that swear by Thee shall be commended.”
(Paz. xiii. et
87. περισσὸν τούτων ἐκ τοῦ πονηροῦ] See last note. It is also
ἐκ τοῦ πονηροῦ in that it arises from irreverence; and so in every
sense is ἐκ τοῦ πονηροῦ, i.e. it is from the Evil One who is the author
of strife and profanences.
89. μὴ ἀντιστῆναι τῷ πονηρῷ}
the wake of comparison, see on
do not render evil for evil.
The Levitical law of retaliation (Exod. xxi. 24. Deut. xix. 2].
Levit. xxiv. 20), though strictly just in itself, was often abused for
the gratification of vindictive passions, and for the infliction of evil as
such, and not for the repression of crime for the sake of society.
This is what our Lord forbids; He commands to check all private
feelings of personal hatred and revenge, and to make private sacrifices
on all ocrasions in a spirit of forbearance, patience, meekness, and
love, though (as our Lord teaches, Matt. xviii. 15—17. Luke xvii. 3)
a for public justice, and the welfare of society and of the
offender himeclf, may render it necessary (as it docs) to restrain and
punish crime.
Thus, for the Law of Retaliation as then practised by the Jews,
Our Lord substitutes the Law of Love.
This and the following precepts (see St. Aug. de Serm. D. i. 59)
are to be understood as having regard “ad praparationem cordis, non
ostentationem operis.” Some conform to the letter of these com-
mands, without being animated by the spirit of them. ‘‘ Multi,” says
Axg. i. 58, “alteram maxillam prebere noverunt, diligere verd eum
ἃ quo feriuntur ignorant.” But we must pray and strive to be ani-
mated by the spirit, and then we shall not contravene the letter.
— ὅστις σε ῥαπίσει) i.e. not only do not retaliate an injury,
but be prepared rather to bear more injuries. “Si quis te percusserit,
noli tu percutere, sed te adhuc percutienti,” 8. Aug. de Serm.
Dom. i. 56, i.e. be re: to suffer in a good cause. Our Lord did
not thereby forbid to take legal means of self protection or remon-
strance (John xviii. 23, Acts xxii. 25). But He taught by precept
as by example, “non solum in alteram maxillam cedi pro salute
omnium sed etiam crucifigs.” St. Aug. ibid.
40. χιτῶνα--ἰμάτιον] χιτὼν from Hebr. nghp (cethoneth), the
inner garment, tunic; ἱμάτιον, 133 (Leged), the outer robe, “toga
Romanis, ρα ένα Grecis.” St. Luke inverts the order, vi. 29. You
ber. Cp. 229 (saba) to be filled, and ny shabath (Sabbath) to rest, so
that an Oath is, as it were, intended to be a sacred rest—a Sabbath from
strife. (Heb. vi. 16.)
6 Hence the sin of the Jews not only in swearing rashly and lightly, but
also in swearing by creatures; “He who swears vencrates or loves that
by which he swears: and in the law it was ordered that they should not
swear but by God : but the Jews, who swore by Angels, and the city and
temple, honoured the creatures with the honour due to God.” (Jerome.)
7 The case of ewraring is similar to that of taking away life. It is maluse
per se; but Swearing in a Court of Justice is an occasion of aase!
God's Supremacy, and so an act of Worship, as the punishment of Deat
inflicted in obedience to God's law, and in His Name (Gen. ix.6. Rom.
xiii. 4), is an occasion of proclaiming His Justice and dominion over the
lives of all His creatures.
Bee Bp. Andrewes, De Jurejurando Theolog. Dieputatio, 1591. and
Catechistical Doctrine, p. 239, and Sermons, v. 70—82. Dr. Barrow,
Sermon xv., vol. i. i 330. Bp. Cosin, on Eccl. Courts, pt.3. Bp. Sanderson,
De Juramenti Obligatione, vol. iv. 244 (ed. Jacobson, Oxford 1854), and
Bp. Beveridge on Article xxxix., and below, xxvi. 62.
D
On the use of the negative, for
att. ix. 18, Do not retaliate,
(2) “3! Ἠκούσατε ὅτι
18 ST. MATTHEW V. 42—48. VI. 1—6.
ἀγγαρεύσει μίλιον ἕν, ὕπαγε per αὐτοῦ δύο. 42 Τῷ αἰτοῦντί σε δίδουν Kai
itev.w.1s τὸν θέλοντα ἀπὸ σοῦ δανείσασθαι μὴ ἀποστραφῇς.
xod. 34.
Deut. 7. 2 ἐῤῥήθη, ᾿Αγαπήσεις τὸν πλησίον σου, καὶ μισήσεις τὸν ἐχθρόν cov.
. 27, &e. κ» AY , ea > aA AY AY ε aA > a a =
k Luke 6.27, κε. 44k Eady δὲ λέγω ὑμῖν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν, εὐλογεῖτε τοὺς κατα
Lune 2s. ἢ, ρωμένους ὑμᾶς, καλῶς ποιεῖτε τοῖς μισοῦσιν ὑμᾶς, καὶ προσεύχεσθε ὑπὲρ τῶν
7. aw wn
1'Gor ia. ἐπηρεαζόντων ὑμᾶς καὶ διωκόντων ὑμᾶς" 45 ' ὅπως γένησθε viol τοῦ πατρὸς
e a a a a
ὑμῶν τοῦ ἐν οὐρανοῖς" ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς,
mLukeé.32. καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. (+) “ὁ "᾿Εὰν γὰρ ἀγαπήσητε τοὺς ἀγα-
n Luke 6. 88
o Lev. 11. 44.
& 19. 2.
πῶντας ὑμᾶς, τίνα μισθὸν ἔχετε ; οὐχὶ καὶ οἱ τελῶναι τὸ αὐτὸ ποιοῦσι; 47" Καὶ
ἐὰν ἀσπάσησθε τοὺς ἀδελφοὺς ὑμῶν μόνον, τί περισσὸν ποιεῖτε ; οὐχὶ καὶ
οἱ ἐθνικοὶ τὸ αὐτὸ ποιοῦσιν ; 45." Ἔσεσθε οὖν ὑμεῖς τέλειοι, ὥσπερ ὃ πατὴρ
VI. (2) ' Προσέχετε τὴν δικαιοσύνην ὑμῶν μὴ ποιεῖν ἔμπροσθεν τῶν
9 , Q Ν a 3 a > xX , by > »Ὅν a aA
ἀνθρώπων, πρὸς τὸ θεαθῆναι αὐτοῖς" εἰ δὲ μήγε, μισθὸν οὐκ ἔχετε παρὰ τᾷ
πατρὶ ὑμῶν τῷ ἐν τοῖς οὐρανοῖς. 3." Ὅταν οὖν ποιῇς ἐλεημοσύνην, μὴ σαλ-
πίσῃς ἔμπροσθέν σον, ὧσπερ οἱ ὑποκριταὶ ποιοῦσιν ἐν ταῖς συναγωγαῖς καὶ
ἐν ταῖς ῥύμαις, ὅπως δοξασθῶσιν ὑπὸ τῶν ἀνθρώπων: ἀμὴν λέγω ὑμῖν, ἀπέχουσι
8 Σοῦ δὲ ποιοῦντος ἐλεημοσύνην, μὴ γνώτω ἡ ἀριστερά
& 20. 7, 24. ὑμῶν © 6 ἧς οὐ ἧς τέλειός €
& ἦν 1,,30.., ὑμῶν ὁ ἐν τοῖς οὐρανοῖς τέλειός ἐστι.
Luke 6. 86.
a Rom. 12. 8.
τὸν μισθὸν αὐτῶν.
b Luke 14. 14.
’ ae , 4 ὉὈὉν ε » 4 9 Ψ a“ Ne
σου τί ποιεῖ ἡ δεξιά σου. ὅπως ἢ σου ἡ ἐλεημοσύνη ἐν TE κρυπτῷ" καὶ ὁ
πατήρ σον ὁ βλέπων ἐν τῷ κρυπτῷ, αὐτὸς ἀποδώσει σοι. ὃ Καὶ ὅταν προσ-
εύχῃ. οὐκ ἔσῃ ὥσπερ οἱ ὑποκριταί: ὅτι φιλοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν
ταῖς γωνίαις τῶν πλατειῶν ἑστῶτες προσεύχεσθαι, ὅπως φανῶσι τοῖς ἀνθρώ-
ποις. ᾿Αμὴν λέγω ὑμῖν, ὅτι ἀπέχουσι τὸν μισθὸν αὐτῶν. © Σὺ δὲ, ὅταν
, ν θ > x ah ‘ x , AY Ov
προσεύχῃ, εἴσελθε εἰς τὸ ταμιεῖόν σον, καὶ κλείσας THY θύραν σου, πρόσευξαι
must be ready to sacrifice private comforts and advan “* decedere
de tuo ipeius jure” (see Aug. 1. c. i. 59), for the sake of charity and
peace. This Precept does not require nor permit any one to sur-
render what is not Ais own χιτὼν or ἱμάτιον, viz. public rights, much
leas Christian principles and Christian truth; for which we are to
contend ea: ly (Jude 3), and of which we are not to divest ourselves,
or to allow any one to etrip us—for then we should be naked indeed
(Rev. iii. 17, 18),
41. ὅστις σε ἀγγαρεύσει) “Ayyapos, a Persian word for a royal
courier?, who had authority to press horses, &. into his service in
execution of his mission®. The word ayy (ungariz) (whence
avania and avanie, in Ital. and Fr.), is used in the Talmud for any
forced work. If any one presses thee to do him service,—especially
ie he i a public claim on thee for duty,—do not contend, but do it
eartily.
The word ἀγγαρεύω is applied by the Evangelista to Simon the
Cyrenian, pressed into the service of bearing the cross of Christ.
Matt. xxvil. 82, Mark xv. 21. This is our dyydpevua, to bear
cheerfully the cross of Christ, and follow Him to Calvary.
42. τῷ αἰτοῦντί σε δίδου] “ Omni petenti, non omnia petenti, ut id
des quod dare justé et honesté potes. Omni petenti dabis, quamvis
non semper id quod petit dabis, et slianaode melius aliquid dabis
cim petentem injusta correzeris.” (St. Aug. de Serm. in M. i. 67.)
— δανείσασθαι) ‘No voluntatem alienes ab eo qui petit, quasi
et pecunia tua vacabit et Deus tibi non redditurus est: sed cum
id ex precepto Det facis, apud Ilum gui hee jubet infructuosum
esse non potest.” (St. rar ibid. i, 68.)
44. ἀγαπᾶτε τοὺς ἐχθρούε)] This is the Christian ‘ Lex Talio-
re not overcome of evil, but overcome evil with good. (Rom.
xii. 21.
45. ὅπως γένησθε] that you may become.
pan βυάχειϊ for ὕει, the popular word, still in use in Greece. So
βροχὴ for ὑετὸς, βουνὸς for spor, Papi (from ὀψάριον), for ἰχθύς,
and numerous other words used in the New Test., instead of the
more refined forms, and still surviving in the vernacular Romaic.
Seo Preface to St. Luke.
46. τελῶναι] The Jewish oubalterns and lessees of the Roman
ublicani, and therefore doubly odious to those of their own nation.
he Talmud classes them with thieves and assassins, and regards
their repentance as impossible.
48. ἔσεσθε-- τέλειος] We who are created in God's image.-and
restored in Christ, and made parakers of the divine nature in Him,
are bound by the conditions of our creation, redemption, and sanctifi-
cation, to endeavour to bo like Him here, that we may have the
1 Connected with this is the Hebrew (iggereth), a letter.
3 See Biomfeld and others in Lechyl. Agam. 292, and Alford, here.
fruition of His ‘glorious Godhead hereafter. Ephes.v. 1. 1 Pet. i. 15.
1 John ii. 1. “ Many imagine what is here commanded to be im;
sible, But Christ never commands impossibilities ; but He prescribes
such kind of perfection as was attained by David in the case of Saul
and Absalom, and by Stephen the martyr in praying for his mur-
derers, and by St. Paul in wishing to be acc for his persecutors.
Acts vii. 60. Rom. ix. 3.” (St. Jerome.)
Cu. VI. 1. δικαιοσύνην] justitiam, Valg., lied to outward
acts of righteousness; specially to almagiving. Dan. iv, 24,
where myyga (b'tsidkah), i. 6. ἐν δικαιοσύνῃ, is rendered by LXX and
Theodotion ἐν ἐλεημοσύναις. Cp. 2 Cor. ix. 10, where δικαιοσύνη
seems to have a similar sense. It is aleo used in LXX for py
(chesed), i. . mercy, 6. g. Prov. xx. 28. Isa. Ixiii. 7.
Here the general word δικαιοσύνη appears to be used by our
Lord as introductory to precepts on its two special branches, Alme-
giving and Prayer.
— πρὸς 7d] i. 6. with that intention. We are to be seen to do
good, but not to do good to be seen. Cp. v. 16. Gal. i. 10.
2. μὴ cadwioys] The reference seems to be to the use of Trum-
pets to summon public assemblies to see some fair spectacle. or hear
some Num. x. 3, ἃς. Ps. Ixxxi. 8. 2 Kings ix. 13.
applied in Christian Ethics to those who ‘teguat sub
ad i uod zon sent.” (Aug. On the uns of
. T. se0 below, xxiii. } “ He follows
rite acts a part on this world’s stage, to
Theatre is to be the Omniscience of God
your heavenly Father, and the presence of the World and of Angels
at the judgment to come. If you wish to be glorious, conceal your
ood deeds here. and they will have a brighter crown hereafter.”
St. Chrys.) “ He calle them ἃ ites, i. e. actors, wearing a mask ;
retending to pray to God, ge look around for the praise of men.
od is the hearer not of words but of hearts.” (Jerome.
3. μὴ γνώτω much less let it hold the trumpet to thy mouth,—
σεαυτὸν λάνθανε. ( -).
4, τῷ κρυπτῷ Observe the article here snd v. 6, not a secret
place merely, but ἐπ secret,—shutting out all worldly considerations,
δ, ἀπέχουσι] ‘id quod iis dobatur.” On the use of ἐπὸ vee
xxii. 21.
6. ταμιεῖον] as Daniel did. Dan. vi. 10. The word ταμιεῖον
is used by the LXX, in Gen. xliii. 30, for the private chamber to
a on the question concerning the legality of Usury, see on Matt.
xxv. 27.
ST. MATTHEW VI. 7—14.
19
aA Oo lel > “~ Ὁ“ a e va ε id > ~ ~
τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ" Kal ὁ πατήρ Gov, ὁ βλέπων ἐν τῷ κρυπτῷ,
ἀποδώσει σοι ἐν τῷ φανερῷ.
(+) 7° Προσενχόμενοι δὲ μὴ βαττολογήσηχτε, 6 Fl. 7.14.
Eccles. 5. 2, 8,7.
ὦσπερ οἱ ἐθνικοί: δοκοῦσι yap, ὅτι ἐν τῇ πολυλογίᾳ αὐτῶν εἰσακουσθήσονται.
8 μὴ οὖν ὁμοιωθῆτε αὐτοῖς" olde γὰρ ὁ πατὴρ ὑμῶν, ὧν χρείαν ἔχετε, mpd
Cel lel Lol ~ fel
τοῦ ὑμᾶς αἰτῆσαι αὐτόν. 5 “Οὕτως οὖν προσεύχεσθε ὑμεῖς: Πάτερ ἡμῶν ὃ aruen.s.
3 a 9 a ε ’ x. 7 4
ἐν τοῖς οὐρανοῖς, ἁγιασθήτω τὸ ὄνομά σον.
θήτω τὸ θέλημά σον, ὡς ἐν οὐρανῷ
νι aN a
καὶ ἔπι γῆς.
10 ἐλθέτω ἡ βασιλεία σον. " γενη- «εν. 15. !.
Ὁ .« , 7 Pa. 103. 20, 21.
ἄρτον ἡμῶν τὸν {Luke 11.3.
Ν
Nf roy
ἐπιούσιον δὸς ἡμῖν σήμερον. 13" καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ glue 1.4.
ἡμεῖς ἀφίεμεν τοῖς ὀφειλέταις ἡμῶν. 1,8" καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμὸν;
ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ.
ph. 4. 82.
heh. 36. 41
“@) 14 ᾿"πιλ , 2A a 3 , Merk ἧς
[6.5] Ἐὰν γὰρ ἀφῆτε τοῖς ἀνθρώποις ean. 23.2.
which Joseph retired to weep. See also in Exod. viii. 8, and im.
The Fathers give also a Araratiee sense to this precept, 6. g. St. Am-
brose (Cain and Abel, ς. 9) thus: Enter into the secret chamber {τὸ
κρυπτὸν) of thine own mind wherever thou art, shut the door thereof
against the werld, and commune with God. So St. Jerome, “ Claude
ostium, et mente ora, uti faciebat Anna mater Samuelis. Hoc ora-
Honts cubiculum,” saye St. Ambrose, “ wlique tecum est.” We may
enter the κρυπτὸν orchamber of our own hearts, even in a crowd,—‘‘ct
ahaee secretum eat, cujus arbiter nullus est nisi solus Deus.” ‘“ Qui,”
as St. Cyprian de Orat. says, ‘non vocis sed cordis auditor est.”
1. προσευχόμενοι μὴ βαττολογήσητε] “ Barros dicitur fuisse
Poéta quidam fuisse qui multa inanitér garriebat eademque moles-
tiesimé inculcabat.” (Mintert in v. Cp. Suidas inv.) Hence Barro-
Aoysiv, to use vain repetitions; to repeat for repetition’s sake.
Our Lord repeated the samo words in prayer in His agony,
Matt. xxvi. 44. He teaches us here that the essence of prayer is not
in the utterance of the lips, but in the colloquy of the heart with
God ; and by his own practice in His Agony He instructs us that the
affection of the heart is stimulated and sustained by the ministry of
the lips saying the same words.
8. οἷδε γάρ] But since God knows what we need before we ask,
why should we Leb Not to inform Him, but to exercise ourselves
in communion with Him. (Chrys.) We are not narrators, but sup-
eater It is one thing to inform the ignorant, and another thing to
Ὁ the Omniscient. (Jerome.)
9. οὕτως οὖν προσεύχεσθε] Our Lord here, by this Prayer—(cp.
the Benediction, Num. vi. 23. Deut. xxvi. 13),— (ρ
Authorizes form of prayer 1,
Delivers a particular form of prayer to be used, and
To serve as a pattern for the subject and order of our desires
and prayers; and 3 therefore as a guide for our practice.
As the is in two tables, so the Lord's Prayer is in
two parte; making together seren petitions,—the first three relating to
God, the latter four to man. (Ang.) Bp. Andrewes, ea 381.
— Πάτερ ἡμῶν] Not ἡμέτερε. He lays the Foundation of
Prayer in Love. 1f God is our Futher, we should honour Him as
His children ; and if He is tho father of we (ἡμῶν), we should love
one another as brethren. Let us remember also, for our comfort and joy,
Who it is that authorizes and encourages us to use these words,—the
Son of God, co-equal and of One Substance with the Father.
— ἁγιασθήτω τὸ ὄνομα] ὄνομα, Hebr. oy (Shem), has a com-
prehensive meaning. See Afede, p. 5. It signifies whatever belongs
to God,—His Essence, Attributes, House, Day, Word, Ministers, &.
See Exod. xxiii. 21. Levit. xxiv. 11.16. 1 Sam. xvii. 45. Ps. viii,
1; xx.1.7; xlviii. 10; cxiii. }; cxiviii. Mal. i. 11. 14.
This is to be our first aim and desire in all things—the glory of
God. (Chrys.)
10. γενηθήτω] as by angele in heaven, eo by us on earth.
(Jerome. )
1 And in “the Lord's Prayer” our Lord adopts petitions already in use
in Forms of Prayer among the Jews. See Vilringa de Synagog. ill. 692.
Lighifovt and Schoetigen, pp. 61—65. Cp. on vi. 34.
2 On this Prayer see Tertullien de Oratione, p. 120, Paris 1695, who
ealls the Lord’s Prayer ‘‘ Breviarium Evangelii,” and δέ. Cyprian de Ora-
tione Dominica, p. 395, ed. Ven. 1728. Aug. de Serm. M. fi. 4-8, and
Serm. δ6 -- 58, ‘‘ad Competentes post symbolum traditum.” Ο᾽ egor.
Nyseen. in de Orat. Domin. Origen, i εὐχῆς, i. 226, and St. Cyril.
Hierosolym. Catech. 25, p. 329. Bp. Andrewes, v. 350—476, who calls it
“a compendium of faith,” and Mede, 1—18.
3 % Penem peti mandat, quod solum fidelibus necessarium.” (Tertullian
de Orat. 6.)
4 It has been said by many learned modern interpreters, that ἐπιούσιος
is derived from ἡ ἐπιοῦσα ἡμέρα (to-morrow), and cannot come from ἐπὶ
and οὐσία. for it would be ὕσιος.
Bat this opinion does not seem satisfactory.
It is hardly consistent with Matt. vi. 34, to pray σήμερον for to-
morrow’s bread.
"Emovows, from ἐπὶ and οὐσία, may be compared with ἐπιόγδοος,
ἐκιοίνοος, éwiowros, ἐπίορκος, ἐπί, » Where the vowel ε is not elided.
And so the Ancient Church understood the phrase; e.g. Chrys.
ἐπὶ τὴν οὐσίαν διαβαίνοντα, and Basil. reg. brev. 258, τὸν ἄρτον
πρὸς τὴν ἐφήμερον ζωὴν τῇ avers ἡμῶν χρησιμεύοντα. Theoph. ἐπὶ
[ἢ οὐσίᾳ καὶ overage αὐτάρκη, and ym. and Suidas, and Etymol. M.
ὃ ἐκὶ τῇ οὐσίᾳ ἡμῶν ἢ
80 also St. Cyris. Hierosol. p. 829, speaking of daily bread in a spiritual
11. τὸν ἄρτον---τὸν ixiotciov] Bread—the Hebrew om a
synecdoche for ‘‘ quicquid ad vitam sustentandam utile est.” Gen.
xliii, 25. 81. 34.
The word ἐπιούσιον, ἃ new word, as Origen observes (de Orat.),
peculiar to the New Testament, and marking the newness of the pre-
cept involved in this petition, seems to be formed in the same way as
περιούσιος (superfluous), and is contrasted with it, and signifies what
is necessary, not περι-ούσιον, but sufficient for our οὐσία ὃ or exist-
ence; hence ἄρτος ἐπιούσιος is* the same as Ἐπ omy (l/ehem
heki) in Agur's prayer, Prov. xxx. 8; and this petition appears to
be ‘ved fo ‘ais (ede) i
The Fathers understand by this bread, the spiritual food of the
Word and Sacraments. Tertullian. de Oratione 6, “‘ Panem Spi-
ritualitér intelligamus, Christus enim penis uoster.” “ Hunc panem
uotidié nobis postulamus,” says St. Cyprian, de Orat. Dom., as the
anna in the wilderness. (Cp. John vi. 33.) 8o the English Cate-
chism,—‘‘all things that be needful for our souls and bodies.”
12. dgae τὰ ὀφειλήματα] " ἀφιέναι respondet verbo Chald. et
Syr. pay, quod non modo valet, dimittere, relinquere, sinere, sed
etiam condonare, remittere, et tune ei fere Jeary ain, ὀφείλημα,
v. Buctorf. Lex. Talm. b. v. atque sic etiam h. 1. ἀφιέναι notat, con-
donare, remittere, Hebr. nop; ut ap. τοὺς ὁ" Ps. xxv. 18, ἄφες τὰς
ἁμαρτίας pov’ add. Num. xiv. 19. Iles. Iv. 7. Voces sin et oan
etiam de ἐς usurpantur, v. B § Lex. Talm. p. 714 5. et
Vorstius de Hebraism. N. T. p. 74 #9. hinc et ap. Luc. xi. 4. pro
ὀφειλήματα legitur ἁμαρτίας, et infra v. 14. ὀφειλήματα com-
mutatur cum παραπτώματα." (Kuin.) Hence St. Augustine argues
against the Pelagians, that no one is without sin. S. Aug. de Peccat.
ii, 10, and ς. Epiet. Parmen. ii. 10. St. Cyprian (de Orat. Dom.)
says, “ hinc docetur peccare se quotidie.”
18. μὴ εἰσενέγκῃς) Quoted by St. Polycarp, Phil. 7. God
tempts no one (James i. 13; ep. de Aug. Serm. on M. ii. 9); but He
sometimes permits the Tempter to try the faith and patience of His
gervants, as Job (i. 12; ii. ὃ) and our Lord Himself (iv. 1). We
are taught to pray here that God would not lead us into Temptation,
i. e. allow us to run into it—* Ne nos induci patisris.” (Tertullian)
—(though the Tempter may be allowed to attack us), much less go ἐπ
joe of it; and thus we are reminded of, and acknowledge our
ilty, and need of grace, and of watchfulness against Satan, and of
rayer for the Holy Spirit,—Christ’s ee in His Agony. See
att. xxvi. 39, See Bp. Andrewes, v. 467, on thie text,
— τοῦ πονηροῦ] the wicked one. Πονηρὸς is to be distinguished
from κακὸς, because it always signifies moral evil; whereas κακὸς
sometimes means physical evil only.
The Doxology ὅτι σοῦ---ἀμήν is not found in the oldest MSS,
and was probably added in the beginning of the fourth century 5,
from the primitive u of Christian Churches in reciting the
Lord's Prayer in their public Liturgies.
Mr. Humphry (on Acts xxi. 14) and Prof. Blunt (on the Chris-
sense, ὁ ἐπὶ τὴν οὐσίαν τῆς κατατασσόμενος, and so the Greeks
now understand it. See the Athenian ed. of Eu/hym. 1842, p. 110.
The Version of the Western Church has sup-rsubstaniialts.
See also Joseph Mede's excellent Essay, Ὁ. 125, who observes that the
petition may be thus paraphrased, τὸν ἄρτον ἡμῶν, μὴ περιούσιον, ἀλλὰ
τὸν ἐπιούσιον δὸς ἡμῖν ρον. δελοείίσεν here (pp. 68. 71, 72) cites
passages from the Rabbis, which show that even among the most pious of
the Jews it was not usual to pray for the things of the murrow. See also
Bloomf., Alford, and Arnoidi.
8 “Cmittunt hac verba codd. Graeci, pauci quidem, sed preestantissimi,
patres Latiné omnes, etiam ii, qui commentarios in hanc orationem scrip-
serunt, et singulas ejus partes diligentér illustrarunt, inter quos antiquis-
simi sunt Tertullianus et Cyprianus. Origenes quoque, qui omnes hujus
orationis sententias singulari libello (περὶ εὐχῆς Opp. T. i. p. 226 as. ed. de
la Rue) pertractavit, et diserté indicavit, quibusnam rebus codices Luce,
qui doxologia semper caruerunt, a Matth. codicibus differrent, hance ulti-
mam formule partem plané preteriit, unde pstet, eam ab Origenis codd.
abfulsse. Reperiuntur quidem hec verba in verss. Syriacis tribus, (Pes-
ehito, Philoxeniana, Hierosolymitana,) in Athiopica, Armenica, Gothica,
io constitutionibus Apostolorum, et apud Chrysostomum. Sed horum
testium nullus, ut Gréessechins in Commentar. Crit. ad h.1. monuit, si
Syriacam Peschito excipias, probare potest, quarto secufo antiquiorem
hane clausulam esse, versionem autem Peschito, serioribus temporibus
passim ad Greecos libros juniores, cum vulgari textu consonantes, recog-
nitam esse. Adatipulor igitur Gréesbachio, cui hec doxologia seculo Iv.
post Chr. N. e liturgiis irrepsisee videtur.” (Kwin.)
These facts show that we have a by tee MSS. of the New Testy. ,
20 ST. MATTHEW VI. 15—34.
4 Ae 39 » k 38
kch.18.35. τὰ παραπτώματα αὐτῶν, ἀφήσει καὶ ὑμῖν ὁ Πατὴρ ὑμῶν ὁ οὐράνιος" 1 ᾿ ἐὰν
δὲ μὴ ἀφῆτε τοῖς ἀνθρώποις τὰ παραπτώματα αὐτῶν, οὐδὲ ὁ Πατὴρ ὑμῶν
1168. 58. 5. ye NY , εκ 4) 161 Sy , ᾿ ,
Joe! 2. 12, 13. ἀφήσει τὰ παραπτώματα ὑμῶν. ( x) Orav δὲ νηστεύητε, μὴ γίνεσθε
ὥσπερ οἱ ὑποκριταὶ, σκυθρωποί: ἀφανίζουσι γὰρ τὰ πρόσωπα αὐτῶν, ὅπως
φανῶσι τοῖς ἀνθρώποις νηστεύοντες. ἀμὴν λέγω ὑμῖν, ὅτι ἀπέχουσι τὸν μισ-
θὸν αὐτῶν. 11 Σὺ δὲ, νηστεύων, ἄλειψαί σον τὴν κεφαλὴν, καὶ τὸ πρόσωπόν
σον νίψαι: 8 ὅπως μὴ φανῇς τοῖς ἀνθρώποις νηστεύων, ἀλλὰ τῷ Πατρί σον
lel lel » Ne la ε id > a“ Lol > 05 >
τῷ ἐν τῷ κρυπτῷ: Kat ὃ Πατήρ σου, ὁ βλέπων ἐν τῷ κρυπτῷ, ἀποδώσει σοι.
m ch. 19. 21. 19™ Μὴ Onoaupilere ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς, ὅπου σὴς καὶ βρῶσις
, 33. ry Ἂ 48 ?
1 Tim. 6, 6, 9,18, ἀφανίζει, καὶ ὅπον κλέπται διορύσσουσι καὶ κλέπτουσι (vw) *® θησαυρίζετε
a A
Hes 5 δὲ ὑμῖν θησαυροὺς ἐν οὐρανῷ, ὅπου οὔτε σὴς οὔτε βρῶσις ἀφανίζει, καὶ ὅπου
κλέπται οὐ διορύσσουσιν οὐδὲ κλέπτουσιν: 32) ὅπου γάρ ἐστιν ὁ θησαυρὸς
nLukell.%. ὑμῶν, ἐκεῖ ἔσται καὶ ἡ καρδία ὑμῶν. (5) 3." Ὁ λύχνος τοῦ σώματός ἐστιν
ὁ ὀφθαλμός. ἐὰν οὖν ὁ ὀφθαλμός σον ἁπλοῦς 7, ὅλον τὸ σῶμά σου φωτεινὸν
ν» 3 2s XS £¢ 9 4 x 4 ὅλ, x a x
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glukeis.is, ἔσται" εἶ οὖν τὸ φῶς τὸ ἐν σοὶ σκότος ἐστὶ, τὸ σκότος πόσον. (+) 3! " Οὐδεὶς
1 John 2. 15, 16.
yiake 12, 22.
il. 4. 6.
1 Tim. 6. 8.
q Luke 12. 23.
r Job 38. 41.
Ps. 147. 9.
Luke 12. 24.
8 Luke 12. 25.
t Luke 12. 27.
u Luke 12. 28.
x Luke 12. 29,
80.
Luke 12. 31.
. 34, 10.
1 Tim. 4. 8.
1 Kings 8.1] -- 18.
UA a v4 a a “ qu ν ,’ x Ἀ 9 >
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soe. MA “ον vb: ‘ a 2 , Οὐ δύ θε Θεῴ
πήσει: ἣ ἑνὸς ἀνθέξεται, καὶ τοῦ ἑτέρου καταφρονήσει. Οὐ δύνασθε Θεῳ
δουλεύειν καὶ μαμωνᾷ. (8) >? Διὰ τοῦτο λέγω ὑμῖν, μὴ μεριμνᾶτε τῇ ψυχῇ
ε A ,’ , A a id δὲ lel ao ε lan ao ἐνδύ 6 q 2.8
ὑμῶν, τί φάγητε καὶ τί πίητε, μηδὲ τῷ σώματι ὑμῶν, τί ἐνδύσησθε. “ οὐχὶ
ἡ ψυχὴ πλεῖόν ἐστι τῆς τροφῆς, καὶ τὸ σῶμα τοῦ ἐνδύματος ; 35" ἐμβλέψατε
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4 9 2 θ la νε AY e A ε 3 , , > Ls 9 ε a
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10 bY ’ a 2 a A 2 ζ 9 a > δὲ 4θ, . Ὁ λέ δὲ
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ὑμῖν, ὅτι οὐδὲ Σολομὼν ἐν πάσῃ τῇ δόξῃ αὐτοῦ περιεβάλετο ὡς ἕν τούτων"
80 ul? δὲ x ,’ A 9 A , Ὁ a ¥ 32 λί ’
εἰ δὲ τὸν χόρτον τοῦ ἀγροῦ, σήμερον ὄντα καὶ αὔριον εἰς κλίβανον βαλλό-
μενον, ὁ Θεὸς οὕτως ἀμφιέννυσιν, οὐ πολλᾷ μᾶλλον ὑμᾶς, ὀλιγόπιστοι ; 81 " μὴ
3. , λέ , , 4 Ω , 4 rd β ‘an , 6. (
οὖν μεριμνήσητε λέγοντες, τί φάγωμεν, ἣ τί πίωμεν, ἢ τί περιβαλώμε α;
, N A N a a ,
ὃ πάντα γὰρ ταῦτα τὰ ἔθνη ἐπιζητεῖ: olde γὰρ ὁ πατὴρ ὑμῶν ὁ οὐράνιος ὅτι
χρήζετε τούτων ἁπάντων" 83. ζητεῖτε δὲ πρῶτον τὴν βασιλείαν τοῦ Θεοῦ καὶ
τὴν δικαιοσύνην αὐτοῦ, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν: ™ μὴ οὖν μερι-
tian Church, p. 38) well compare 2 Tim. iv. 18, where St Paul adopts
the substance and order of the last two petitions in the Lord's Prayer
with the Dozol
ogy.
16. ὅταν νηστεύητε] Our Lord is speaking here of private fasts,
ποῖ of fasts imposed by public authority. Fasting was prescribed by
the Old Law; but with
Atonement (Lev. xvi. 1—34; xxii. 27—29. Cp. Numbere xxix. 7),
25. μὴ μεριμνᾶτε} Our Lord does not forbid provident fore-
thought (cp. 1 Tim. v. 8), as was imagined by the Euchites (“qui vole-
bant semper εὔχεσθεε et nunquam laborare’), against whom St. Au-
gustine wrote his book “ de Opere Monachorum™ (vi. 797; xi. 446).
** Dominus,” says St. Aug., ‘* propter exemplum loculos habuit.”
the exception of the annual fast on the day of | But he forbids anxious, restless, and distrustful solicitude about
the times were left, for the most part, to private discretion. Some
(e. gE the Pharisees) fasted twice a week (Monday and Thursday)
Luke xviii 11. (Zightfoot.) He anticipates that Hie disciples wll
fast. On the duty, design, and proper meaning of fasting, see Basil,
De Jejunio ii. p. 1—15. 621.
22. ὀφθαλμὸς ἁπλοῦς] " Lippientes oculi,” says St. Jerome, “ solent
lucernas videre numerosas : simplez oculus et purus simplicia intuetur
et pura.” Thy body will be full of light, if thou hast one object in
view, i.e. the glory of God seen in the way of obedience to His Law}.
94. μαμωνᾷ) From Syriac wy (mammuna), riches; which
appears to be derived from ἡ: (hamon), abundance, ‘Non dixit,
qui Aabet divitiae sed qui servit divitiis; qui divitiarum servus est
custodit ut servus; qui servitutis excussit jugum, distriluit eas ut
dominus.” (Jerome.) Cp. Luke xvi. 9. 11. 13 Ἄ,
ee τ ὺῤῤῤἷϊἷῚ
τρεοδρείος the Text as it was defore the fourth century,—a very important
And that the Lord’s Prayer was probably in universal use in Ancient
Christian Liturgies.
= vee es i isle de Obligat. Conse. fi. § 11, vol. iv. P 31),
es, Singleness of purpose,—or good intention, properly so
called,—here includes goud means not less that a good end, ‘ha ranean
St. Bernard, " Ut oculus sit simpice, d t bari -
thoue et in electione veritas.” ENS See MERE Naeem ny he αν ae eee
earthly things.—and this He does by seven considerations. 1. The
care which God shows for our life and our bodies (see Chrys. and
Jerome). 2. For the inferior creatures which exist for our sake.
3. Because all our care is vain without God. 4. From a considera-
tion of the flowers and grass which God clothes and adorns. 5. Be-
cause such solicitude is unchristian and heathenish 6. Because God
adds every thing basal Mer them who seck first His Kingdom.
i bee sufficient unto the day is the evil thereof. Cp. Phil. iv. 6.
et. v. 7.
— τῆς τροφῆς] its food. τοῦ ἐνδύματος, tts clothing.
. Σολομῶν] “Christus veré scivit Solomonis amictum.”
) :
80. sle κλίβανον] ‘clibanus, furnus,’ the kiln; from τ) (ἰοόλε
=) later. From lack of timber in Palestine, χόρτος, &. was
as fuel. See above, iii. 10.
“Him, only him, the hand of God defends
Whose means are pure and spotless as his ends.”
3 This verse is cited μνημονικῶς καὶ ποραφραστικῶς by Clement. Rom. ἰδ
6, λέγει ὁ Κύριος, οὐδεὶς οἰκέτης δύναται ὶ κυρίοις δουλεύειν᾽ ἐὰν Hue οἷς
θέλωμεν καὶ Θεῷ δουλεύειν καὶ Μαμωνᾷ, ἀσύμφορόν ἡμῖν ἐστι. Τί γ'
εἶναι.
ι, γὰρ
» δά; ὃν ὅλον κόσι epdyon τὴν δὲ ἣν ζημιωθῇ ; doris, θὲ
ἴων. nal 3 μέλλων δύο ἐχϑροὶ . = ov ee a δι am
ST. MATTHEW VII. 1—18. 21
‘4 3 A LA ε Q
μνήσητε εἰς THY αὔριον' ἡ yap αὔριον μεριμνήσει ἑαντῆς: ἀρκετὸν τῇ ἡμέρᾳ
ἡ κακία αὐτῆς. :
δο AY ,’ ν ᾿
VI. Gr). "Μὴ κρίνετε, ἵνα μὴ κριθῆτε. 3 ἐν ᾧ γὰρ κρίματι κρίνετε, sture 4. $7, 38.
’ Q 4. " A ‘. «ae
κριθήσεσθε' καὶ ἐν ᾧ μέτρῳ μετρεῖτε μετρηθήσεται ὑμῖν. (4-) ὃ." Τί δὲ βλέ- Rom2i. νι κς
+ κα » ἂν σῷ ὃ Αἰ ποῦ δῶ ἀρ 1S) bt oa 2 ΣΦΙΝ
πεις τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ σου, τὴν δὲ ἐν τῷ σῷ ὀφθαλμῷ James 4 11, 12.
A a a 4 .
δοκὸν οὐ κατανοεῖς ; 4 ἣ πῶς ἐρεῖς τῷ ἀδελφῷ σου, “Ades ἐκβάλω τὸ κάρφος dhuve 6-41, 42.
ἀπὸ τοῦ ὀφθαλμοῦ σου καὶ ἰδοὺ, ἡ δοκὸς ἐν τῷ ὀφθαλμῷ σου; ὅ ὑποκριτά'
ν ΝΥ A aA
ἔκβαλε πρῶτον τὴν δοκὸν ἐκ τοῦ ὀφθαλμοῦ σου, καὶ τότε διαβλέψεις ἐκβαλεῖν
τὸ κάρφος ἐκ τοῦ ὀφθαλμοῦ τοῦ ἀδελφοῦ σον. (-5) ὁ Μὴ δῶτε τὸ ἅγιον τοῖς
’ DY
κυσί' μηδὲ βάλητε τοὺς μαργαρίτας ὑμῶν ἔμπροσθεν τῶν χοίρων' μήποτε
καταπατήσωσιν αὐτοὺς ἐν τοῖς ποσὶν αὐτῶν, καὶ στραφέντες ῥήξωσιν ὑμᾶς.
58. 7 ς fiver t δοθή ea, a Δ ει a , . » ,
[5:9 ἰτεῖτε, καὶ δοθήσεται ὑμῖν" ζητεῖτε, καὶ εὑρήσετε' κρούετε, καὶ dvovyy- ος ch, 21.22
a“ a aA ar . 24,
σεται ὑμῖν, ὃ πᾶς γὰρ ὁ αἰτῶν λαμβάνει, καὶ ὁ ζητῶν εὑρίσκει, καὶ τῷ κρούοντι Luke 1-0.
3 , ϑ98ὰλ 4. 2 2 εκ ¥ 2 39. », ε ey > m & 15.7. & 16. 23.
ἀνοιγήσεται. ὃ "ἢ τίς ἐστιν ἐξ ὑμῶν ἄνθρωπος, ὃν ἐὰν αἰτήσῃ ὁ υἱὸς αὐτοῦ tress.
a ,
ἄρτον, μὴ λίθον ἐπιδώσει αὐτῷ ; ' καὶ ἐὰν ἰχθὺν αἰτήσῃ, μὴ ὄφιν ἐπιδώσει rire i.
a 4 a
αὐτῷ ; 1} εἰ οὖν ὑμεῖς, πονηροὶ ὄντες, οἴδατε δόματα ἀγαθὰ διδόναι τοῖς e Luke 11.13.
, ε a ’ a ε ‘ € aA e > aA > a tA > ‘
τέκνοις ὑμῶν, πόσῳ μᾶλλον ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς δώσει ἀγαθὰ
τοῖς αἰτοῦσιν αὐτόν. (4) 12 Πάντα οὖν ὅσα ἂν θέλητε ἵνα ποιῶσιν ὑμῖν ob stares οἷ.
¥ Γ΄ ",᾿ κα a 2 κα 4 Ser 2 ε , ἀν γι, ἀρ ΤΣ ae
Matt. 22. 40.
ἄνθρωποι, οὕτω καὶ ὑμεῖς ποιεῖτε αὐτοῖς: οὗτος γάρ ἐστιν ὁ νόμος καὶ οἱ ἜΣ ἐν δ
ko ‘ al. 5. 14.
mpopiira, ᾿ ΤΌΝ
aA aA μ A e UA Us
(Ὁ) 15 «Εἰσέλθετε διὰ τῆς στενῆς πύλης" ὅτι πλατεῖα ἡ πύλη, καὶ εὐρύχωρος ¢ Luke 13. 24.
ε ὁδὸ ε 9 ’, > AY 3 vA a co > € 3 ὃ 3
ἡ ὁδὸς ἡ ἀπάγουσα εἷς τὴν ἀπώλειαν, καὶ πολλοί εἰσιν οἱ εἰσερχόμενοι δὲ
owey 14 9 x € A ἈΝ a € ὁδὸ ε 3 , > A A
αὐτῆς ὅτι στενὴ ἡ πύλη, καὶ τεθλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωὴν,
καὶ ὀλίγοι εἰσὶν οἱ εὑρίσκοντες αὐτήν. (5) 1δ " Προσέχετε δὲ ἀπὸ τῶν ψευδο- " Micah 8. 5.
A 9 A ἣ
προφητῶν, οἵτινες ἔρχονται πρὸς ὑμᾶς ἐν ἐνδύμασι προβάτων, ἔσωθεν δέ ABM 5
εἰσι λύκοι ἅρπαγες. 1°!’ Ard τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς" (5) μήτι
συλλέγουσιν ἀπὸ ἀκανθῶν σταφυλὴν, 4 ἀπὸ τριβόλων σῦκα; (-Ὁ) 7! οὕτω tines αὶ πα.
πᾶν δένδρον ἀγαθὸν καρποὺς καλοὺς ποιεῖ; τὸ δὲ σαπρὸν δένδρον καρποὺς
πονηροὺς ποιεῖ, 18 Κ οὐ δύναται δένδρον ἀγαθὸν καρποὺς πονηροὺς ποιεῖν, οὐδὲ x Luke 6. 43.
84. μεριμνήσει ἑαντῆ.] So C, Β, G, L, 5, V, and other MSS.—
nol τὰ ἑαυτῆς, i. 6. to-morrow will take care of itself; 90 φροντίζω
with genit. Matth. G. G. § 326
— ἡ κακία] not ἡ πονηρία, or malitia, but reratio or erumna,—its
burden of care and sorrow. See Tertullian c. Marcion. ii. 24. Jerome,
Epiet. 147, and above, v.13. Cp. Gen. xlvii. 9.
Thies vex is found in the Talmud Berachot, fol. 9.2. Vorst,
de Adag. N. T. p. 806. :
Here it may be observed, that our Lord adopts and spiritualizes
several proverbial sayings in succession, which were known to the
Jews. (See on verses 2, 3, 6 of the next Chapter.) In the same manner
as in the Lord’s Prayer (see above, vi. 2. ὁ adopted and spiritualized
petitions from the Jewish Liturgy. He thus exemplified His own
precept concerning new wine and new bottles (Matt. ix. 16, 17), and
on bringing out of the storehouse things new and old (xiii. 52). In
all those cases Ho animates the old letter with the new Spirit of His
own.
Cu. VII. 1, μὴ κρίνετε] Quoted by St. Polycarp, Philipp. 2,
Ῥ. 507, who also cites v. ὃ. 10. On the meaning of this precept, see
Barrow's Sermon xx. vol. i, p. 431. 456,
2. iv ᾧ μέτρῳ] ἐν preserves its usual sense here, ἐπ what measure,
large or small, or just the contrary. On this adage, which is found in
the Talmud Sota, cap. i. see Vorst, p. 801. ᾿
8. κάρφος] “" Featuca, stipula, palea que in oculos facilé involat”
ἃ Lapide) " opponitur δοκῷ trabi.” This proverb wae already fami-
τ to the Jews. See Talmud Erachin, c. 2, and Baba Bathra, c. 2,
and see next note. ᾿
β. xvoi] By κύνες St. Aug. understands " impugnatores veritatis 1᾽
by χοῖροι, " contemptores.’ th were among the unclean animals of
the Levitical Law (Lev. xi. 1—7); on whose moral significance seo
W. Jones of Nayland, Zoologia Ethica, vol. ii. p. 115, ed. 1826, See
also his Serm. xxix. on this text. This, like most of our Lord's pro-
verbial sayings, appears to have been already current among the Jews.
See Vorst. de Adag. N. Τὶ. p. 780, ed. Lipe. 1778, cap. i. of Mischar
Happeninim.—* Ne projiciatis margaritas coram porcis, et ne tradatis
sapientiam ei qui ignorat prestantiam ejus.”
As to our Lord's use of heathen proverbs, see on Luke v. 39.
Acts xxvi. 14, ᾿
11. ὑμεῖε, πινηροῖν Scripture does not commend itself to the
world by speaking well of mankind ; more wonder is it that Scripture
has been received by men as God's word. (Cp. Beng.)
12. πάντα οὖν] οὖν is not here illative; or if δο, it depends on
what has preceded generally concerning moral duty, and so introduces
8 summary of universal application (Glass, Philol., p. 534), and cor-
responds to Hebr. Pad ( , and is used in transitions, as John ix,
18. 1 Cor. xiv. 23. ᾿ ᾿ :
- ἵνα] On this use of ἵνα 566 Mark vi. 25; ix. 30. Winer,
p. 301. It is the νὰ of modern Greek.
— οὗτός ἐστιν ὁ νόμος Kai οἱ προφῆται] ἷ. 6. the sum of the re-
vealed will of God,—which among the Jews was known by the name
“The Law and the Prophets.” Luke xvi. 16. See Matt. xi. 13;
xxii, 40. :
14. στενὴ πύλη] The narrowness of the ἔν appears from
various historical types of salvation; i.e. Lot and his ba hters in
Sodom; Noah and seven persone in the Flood; Caleb and Joshua in
the Wilderness; and from our Lord’s saying, ‘‘ Many are called but
few chosen’ (Matt. xx. 16).
“The gate is straight; let the knowledge of its straightness
stimulate our energies. And though the gate ἐξ straight, and the path
narrow, yet not such is the ci/y—the heavenly city—to which it leads,”
στενὴ ἡ πύλη, οὐχ ἡ πόλις. (Chrys.)
— τὴν ζω» Observe τὴν, the life: that which alone deserves to
Gan fife. “Vita enim prasens non est vita, sed potius mors.”
¢ 1S: ψευδοπροφητῶν false teachers. See on Rom. xii. 6. Titus
i. 12. 1 Cor. xi. 4; xiv. 6. ν
10. ἀπὸ τῶν καῤαών Biches from the fruits of their teaching ; not
from their acts alone, use acts seemingly virtuous are often
nothing more than the Sheep's clothing in which the wolf wraps him-
self in order that he may deceive and devour the ae oF Bp.
‘Sunderson, Sermon ix. § 31, on 1 Tim. iii. 16, vol. i. p. 244. “Non
ex foliis neque ex floribus,” says St. Bernard, ep. 107, “sed ex fructu
arbor bona malave dignoscitur.”
18. οὐ δύναται) Christ does not say that a good tree cannot be-
come bad (as Jovinian and others inferred), or that man has no free
agency (see St. Jerome), a8 the Manicheane said; but that while it is
good it produces good fruits, as a consequence and proof of its good-
22
Ich. 3. 10.
John 15. 2, 6.
Luke 3. 9.
m Hos. 8. 3.
Jer. 7. 4.
Luke 6. 46.
Rom. 2. 18.
James 1. 22.
n Luke 18. 24, 25.
o Luke 18. 27.
ch. 25. 12, 41.
2 Tim. 2. 19.
p Luke 6. 47, 48.
ST. MATTHEW VII. 19—29. VIII. 1—4.
δένδρον σαπρὸν καρποὺς καλοὺς ποιεῖν. ' πᾶν δένδρον μὴ ποιοῦν καρπὸν
καλὸν ἐκκόπτεται, καὶ εἰς πῦρ βάλλεται. ™ ἄραγε ἀπὸ τῶν καρπῶν αὐτῶν
ἐπιγνώσεσθε αὑτούς.
(2) 31 5 οὐ πᾶς ὁ λέγων μοι, Κύριε, Κύριε, εἰσελεύσεται εἰς τὴν βασιλείαν
lel 9 A 3 3 ε A Ν Ψ' an , aA 9 a“
τῶν οὐρανῶν, ἀλλ᾽ ὁ ποιῶν τὸ θέλημα τοῦ πατρός μου τοῦ ἐν οὐρανοῖς.
60 2 a a 2 »“ ld > 9 ’, “Ὁ ες , , , > A A? l4
(#) 3." Πολλοὶ ἐροῦσί μοι ἐν ἐκείνῃ τῇ ἡμέρᾳ, Κύριε, Κύριε, οὐ τῷ σῷ ὀνόματι
a ‘A A aA 2 4 ὃ 9 » ΝῚ aA Lal 4
προεφητεύσαμεν, καὶ τῷ σῷ ὀνόματι δαιμόνια ἐξεβάλομεν, καὶ τῷ σῷ ὀνόματι
, \ 2 , 23 0 CY , ε vi , 2 A . 297
δυνάμεις πολλὰς ἐποιήσαμεν ; καὶ τότε ὁμολογήσω αὐτοῖς, ὅτι οὐδέποτε
» ε a 3 ~ 2.9 » ce] ε > 4 A 9 ao 61 Dy Ρ ἴω
ἔγνων ὑμᾶς" ἀποχωρειτε ἀπ ἐμοῦ οἱ ἐργαζόμενοι τὴν ἀνομίαν. (--) Πας
οὖν ὅστις ἀκούει μου τοὺς λόγους τούτους καὶ ποιεῖ αὐτοὺς, ὁμοιώσω αὐτὸν
> Α , ν ᾽ δό A > » > A 248 AY » 25 Q
ἀνδρὶ φρονίμῳ, ὅστις gKoddunoe τὴν οἰκίαν αὐτοῦ ἐπὶ. τὴν πέτραν' “ καὶ
κατέβη ἡ βροχὴ, καὶ ἦλθον οἱ ποταμοὶ, καὶ ἔπνευσαν οἷ ἄνεμοι, καὶ προσ-
ἔπεσον τῇ οἰκίᾳ ἐκείνῃ, καὶ οὐκ ἔπεσε᾽ τεθεμελίωτο γὰρ ἐπὶ τὴν πέτραν.
atukes.40. 254 Καὶ πᾶς ὁ ἀκούων μου τοὺς λόγους τούτους, καὶ μὴ ποιῶν αὐτοὺς, ὁμοιω-
, 3 a a & 3 4 AY > 27 2 aA \ ΝΥ ¥ ᾿ Φ7 a
θήσεται ἀνδρὶ μωρῷ, ὅστις φκοδόμησε τὴν οἰκίαν αὐτοῦ ἐπὶ τὴν ἄμμον' * καὶ
κατέβη ἡ βροχὴ, καὶ ἦλθον οἱ ποταμοὶ, καὶ ἔπνευσαν οἱ ἄνεμοι καὶ προσ-
rMurki.22,27. ἔκοψαν τῇ οἰκίᾳ ἐκείνῃ, καὶ ἔπεσε' καὶ ἦν ἡ πτῶσις αὐτῆς μεγάλη. (Ὁ 3 "Καὶ
ἐγένετο, ὅτε συνετέλεσεν ὁ ᾿Ιησοῦς τοὺς λόγους τούτους, ἐξεπλήσσοντο οἱ
ὄχλοι ἐπὶ τῇ διδαχῇ αὐτοῦ: 3 ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων,
x 9 ε ε a
καὶ οὐχ ὡς οἱ Γραμματεῖς.
ἃ Mark 1. 40. VIL. (2) | Καταβάντι" δὲ αὐτῷ ἀπὸ τοῦ ὄρους, ἠκολούθησαν αὐτῷ ὄχλοι
πολλοί: 3 καὶ ἰδοὺ, λεπρὸς προσελθὼν προσεκύνει αὐτῷ, λέγων, Κύριε, ἐὰν
θ , ΄ , 3 V2 ’ x a ν 3 aes A
ἕλῃς, δύνασαί με καθαρίσαι. ὃ καὶ ἐκτείνας τὴν χεῖρα ἥψατο αὐτοῦ ὁ ᾿Ιησοῦς,
wee, λέγων, Θέλω, καθαρίσθητι: καὶ εὐθέως ἐκαθαρίσθη αὐτοῦ ἡ λέπρα. 4” καὶ
ness, and cannot be called good, if it does not bring forth good | World where it occurs in the same manner as in the two Teste-
fruit. .
ἐν ἐκείνῃ τῇ ἡμέρᾳ] the great day. Mal. iii. 17. Luke x. 12;
xxi. 34.
— προεφητεύσαμεν) preached. See 15. Balaam and Caiaphas
ΤΟΙ honed? Pharaoh a Nebuchadnezzar learn the future by dreams.
Tides (among the Apostles) worked miracles with a traitor’s mind.
Such things are permitted for a manifestation of God's power, for the
conviction of sinners, and for the edification of others. (St. Jerome.)
“They will say to Me.” Observe, having concluded His sermon,
He presents Himself as our Judge, and describes the Judgment to
come. So He said to His disciples, " Rejoice not that the spirits are
subject unto you, but that your names are written in heaven" (Luke
x. 20). He teaches us that faith will not profit us without works, no,
nor miracles. Hence St. Paul, “If I have faith so as to move moun-
tains, and know all mysteries, but have not charity, it profiteth me
nothing” (1 Cor. xiii. 2). Let us then take good heed not to work
iniquity, and let ue not consider ourselves disparaged because we do
not work miracles now. We shall be none the worse at the day of
judgment on that account, when God will not require of us miracles,
due oliness, (Chrys.
28. οὐδ. ἔγνων as
26. ἡ βιοχή
ram." (Beng.
— ἐπὶ τὴν πέτραν) the Rock, as distinguished from τὴν ἄμμον
(26). See aboveonv.J. “ Mysticé petra est Christus; unde Glossa
“Iie edificat in Christo qui quod audit ab illo facit."" (ἃ Lapid.)
St. Jerome, says, “Christ built His Church upon a Rock Petra (Matt.
xvi, 18), and from this Petra, Peter (ietrus) derived his name. See
Rom. ix. 83. 1 Pet. ii.8. 1 Cor. x. 4. The foundation which the Apostle
laid as a Master builder (1 Cor. iii. 10—16). is the one Lord Jesus
Curist. On this solid and firm foundation the Church of Christ is
built. But all doctrines of Heresy are built on the sand, which is
floating and cannot be consolidated; and they are built only to fall.”
Cp. on Matt. xvi. 181.
28. καὶ ἐγένετο] This Hebraiem, 80 often repeated by the Evan-
liet St. Matthew (see ix. 10; xi. 1; xiii. 53; xix. 1; xxvi. 1; ep.
‘orst, p. 601), served copeienelly to remind the Jewish and Hellenistic
reader of the connexion of the Gospel History with the narrative of
the Old Test. It would be difficult to find any other Books in the
ine.
rain. ‘ Articulus significat pluviam non refutu-
τ The rain descended. A prophecy verified in the primitive Chureh,
bearing all the brunt of the waves and storms of the world, of People, of
Tyrants, of friends, of strangers, of the Devil himself persecuting her. and
venting all the hurricane of his rage upon her. She stood firm, because
Bhe was built upon a Rock. So far from being injured, she was made
wore glorious by the assault.” (Carys.)
5 St. Jerome adduces here a remarkable example of error, arising from
the exclusive use of the Latin Version, "" Yolo mundare,” which many of
ments.
29. ἦν διδάσκων] Hebraismus.
— ὡς ἐξουσίαν χων author to teach. rae
— οὐχ ὡς ol Γραμματεῖς ere were various points o erence
between Christ and the ΔΩ ΜΝ ὰ
In the subject of teaching: Christ taught concerning grave spiri-
tual matters; the Scribes, ou frivolous trifles and superficial forma-
lities. (See the Talmud, pee):
Christ did what he taught. Not eo the Scribes.
Christ taught with fervour and energy.
Christ confirmed his teaching by miracles.
co taught as the Divine Law Giver; the Scribes as doctors of
ὁ Law.
Christ in His teaching sought only the glory of God; the Scribes,
wet Chr caveld grace to his h (if th humble),
rist gave divine to his hearers (i were humble), to
Teceive and its His Word. igs :
Christ's doctrine was perfect; that of the Scribes erroneous and
defective.
Cu. VIII. 2 λεπρός] Our Lord enforces His Sermon by a
Miracle; and i with healing that disease (Leprosy) which was
regarded by the Jews as almost tncurable, and was specially a type of
sin, Cp. Jahn, § 189, where it is shown that leprosy was infectious
and hereditary.
8. ἥψατο αὑτοῦ] Toshow that He was above the Law. which forbad
contact with leprosy (Num. v. 2. Lev. xiii. 46. Tertullian adv. Mar-
cion. iv. 9); and to prove that He is the Source of purification even to
what is most unclean, whether in body or soul. He stretched out His
hand and touched the leper, to show that He is not subject to the Mosaic
law, but superior to it. Elisha did not touch Naaman the leper, but con-
formed to the strictness of the Jaw, and eent him to Jordan to wash.
But the Lord touches the leper; and thus shows that He heals not as
ἃ servant, but a Lord; for His hand was not rendered unclean by
touching the leper, but the whole body of the leper wae cleansed by the
touch of that holy hand. (St. Chrys.) See also on ix. 20%,
— θέλω, καθαρίσθητι] * Volo; magna potestas.” (Beng.) “ Dicit
‘ Volo propter Photinum ” (who said that Christ was a mere man) ;
‘“‘imperat propter Arium " (who denied His equality with the Father);
the Latins, he informs us, then interpreted as if “‘mundare” were the
active infinitive, instead of the passive imperative.—'' [ will, be thou
clean.” Christ says this to prove the truth of the leper’s declaration.
Contrast here the mode of our Lord's working miracles with that of the
Apostles, He says, ‘J will;” they say, ‘Why look ye so earnestly on us, -
as thorgh by our own power or holiness we had made this man to walk?”
And they ascribe the effect to Christ alone, His name, through faith in His
pame, hath made this man whole. Acts iii. 12—16.
ST. MATTHEW VIII. 5—16.
23
, 39 Ἃς a 9 Ἁ ¥ ᾽ 79 a
λέγει αὐτῷ ὁ ᾿Ιησοῦς, Ὅρα μηδενὶ εἴπῃς, ἀλλ᾽ ὕπαγε, ° σεαυτὸν δεῖξον τῷ ἱερεῖ, « Mark 1.44.
καὶ προσένεγκον τὸ δῶρον ὃ προσέταξε Μωῦσῆς, εἰς μαρτύριον αὐτοῖς.
(Ὁ δ" Εἰσελθόντι δὲ αὐτῷ εἰς Καφαρναοὺμ προσῆλθεν αὐτῷ ἑκατόνταρχος,
Luke 5. 14.
Lev. 14. 3,4, 10.
ch. 9. 30. ἃ 12. 16,
d Luke 7. 1.
παρακαλῶν αὐτὸν ὃ καὶ λέγων: Κύριε, ὁ παῖς μου βέβληται ἐν τῇ οἰκίᾳ παρα-
λυτικὸς, δεινῶς βασανιζόμενος. 7 καὶ λέγει αὐτῷ ὁ ᾿Ιησοῦς: ᾿Εγὼ ἐλθὼν θερα-
πεύσω αὐτόν. °°
Ν Ν
καὶ ἀποκριθεὶς ὁ ἑκατόνταρχος ἔφη, Κύριε, οὐκ εἰμὶ ἱκανὸς ὁ τυχο . 6,7.
¢ =
iva μου ὑπὸ τὴν στέγην εἰσέλθῃς" ἀλλὰ μόνον εἰπὲ λόγῳ, καὶ ἰαθήσεται ὁ
παῖς μου.
ν BY A
ϑ καὶ yap ἐγὼ ἄνθρωπός εἰμι ὑπὸ ἐξουσίαν, ἔχων ὑπ᾽ ἐμαυτὸν tiure7.s.
στρατιώτας" καὶ λέγω τούτῳ, Πορεύθητι, καὶ πορεύεται: καὶ ἄλλῳ, "Epyou,
νν Φ Ν A ὃ Vay , A Q A
Kat ἔρχεται καὶ Ta δούλῳ pov, Ποίησον τοῦτο, καὶ ποιεῖ.
108° Axovoas δὲ gLuke?.9.
ὃ ᾿Ιησοῦς ἐθαύμασε, καὶ εἶπε τοῖς ἀκολουθοῦσιν, ᾿Αμὴν λέγω ὑμῖν, οὐδὲ ἐν
> a
τῷ ᾿Ισραὴλ τοσαύτην πίστιν εὗρον. (F) 1 " Λέγω δὲ ὑμῖν, ὅτι πολλοὶ ἀπὸ b Lures. 20. ἃ
3 NO ‘ ὃ a ν . 3 s . » ‘ ν 9 x ΣΝ
ἀνατολῶν καὶ δυσμῶν ἥξουσι, καὶ ἀνακλιθήσονται μετὰ ᾿Αβραὰμ καὶ ᾿Ισαὰκ
we) A Lal ’ Lol 3 A i ε en Lal a 3 ,
καὶ ᾿Ιακὼβ ἐν ασιλείᾳ τῶν οὐρανῶν, 13 οἱ δὲ υἱοὶ ασιλείας ἐκβληθή- {Luke 13. 28. &
»B Ν 0 B τ a, Ρ 3 a » ε ΤῊΣ β νλε : B ep “G a 43.
σονται εἰς τὸ σκότος τὸ ἐξώτερον' ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν #14
ὀδόντων. (4) δ" Καὶ εἶπεν ὁ ᾿Ιησοῦς τῷ ἑκατοντάρχῃ' Ὕπαγε, καὶ ὡς ἐπί- χ Jonn 4. 52
στευσας γενηθήτω σοι. καὶ ἰάθη ὁ παῖς αὐτοῦ ἐν τῇ ὥρᾳ ἐκείνῃ.
(2) " Καὶ ἐλθὼν ὁ ᾿Ιησοῦς εἰς τὴν οἰκίαν Πέτρου, εἶδε τὴν πενθερὰν αὐτοῦ
, Ν , 18 Q 9 a“ ΝΥ 2A Ν > aA
βεβλημίνην καὶ πυρέσσουσαν' ὃ καὶ ἥψατο τῆς χειρὸς αὐτῆς, Kal ἀφῆκεν
αὐτὴν ὁ πυρετός" καὶ ἠγέρθη καὶ διηκόνει αὐτῷ.
ke 7.10.
16 ᾽οψίας δὲ γενομένης
προσήνεγκαν αὐτῷ δαιμονιζομένους πολλούς" καὶ ἐξέβαλε τὰ πνεύματα λόγῳ,
“tangit propter Manicheum ” (who said that Christ had not human
fleah, but was only a phantom). Ambrose in Luc. v. 12.
“ Prima miracula,” says .y ‘* confestim fecit, ne videretur cum
labore facere, posteaquim auctoritatem sibi constituerat, moram inter-
dum sdhibuit ealutarem.””
4. μηδενὶ eins]
To give a lesson against vain-glory.
To teach humility.
To avoid giving offence to His enemies by exciting their envy
and jealousy.
Ὁ allow them time to examine calmly into the evidence of His
. works and claims.
To wean them from their carnal and earthly notions of the Mes-
siak ; and to teach them what the true character of the Messiah was
Ὁ be, viz. one of meekness and suffering as well as of power and of
glory.
ae to expose the person healed to persecution as a disciple of
ist.
But yet the miracle was to be made known in an orderly manner
by an appeal to the Priests who were legally πο ΙΝ to examine the
criteria of the case (Levit. xiii. 2; xiv. 2; xv. 19.21), and who might
thus be satisfied that He was not at variance with the Law, but revered
and obeyed it.
And since they were, for the most part, hostile to Jesus, their tes-
timony would be of greater value ; and if they were candidly disposed,
they would thus be Jed to acknowledge Him to be what He professed
to be, and what His worke proved Him to be. And He would give
them the opportunity of originating the acknowledgment of His
Power, insead of having it forced upon them by others.
— εἰς μαρτύριον αὐτοῖς] for = testimony that thou art really
cleansed ; and in order that they may testify to that effect; and recog-
nize me to be the Christ; and Cade Chrys.), “for a witness against
them, if they will not believe—which Christ foresaw would be the
case; and as a witness fur Me, that I have done My part that they
should believe.”
5. προσῆλθεν αὐτῷ ἐκ He came by others whom he eent.
See Luke vii. 3, “Non absurdé Mattheus, per alios facto accessu
Centurionis ad Dominum, compendio dicere voluit accessit ad Kum
Centurio.” (Aug. de Cons, Ev. ¢. 20, and seo Chrys. here.) And it is
common with Hebrew writers, especially to speak of a thing as done
by him who orders others to do it. (See Kuin. and xxvii. 26.)
This Centurion at Capernaum wae a figure and precursor of the
Gentile World coming to Christ, and received by Him (Aug. Serm.
62),—a forerunner of the Centurion at Cesarea, Cornelius (Acts x. 1).
6. ὁ παῖς] He does not say δοῦλος, but, as in Latin, puer, servant.
See Luke vii. 3.
8. εἰπὲ λόγῳ] The centurion had a just notion of Christ’s power.
He did not my, Pray to God, and my servant will be healed, but
speak the word only. And our Lord greatly commended him, whereas
Martha, who said, “1 know whatsoever thou shalt ask of God, He
will give i¢ Thee” (John xi. 22), was reproved, as having spoken
amiss; and Christ thus teaches that He Himeelf is the Soares of
Blessings abate which He could not be unlese He were God.
9. ὑπὸ ἐξουσίαν] If I, who am under authority (i.e. of the ‘tri-
bunus legionis* and of the ‘imperator’), command and receive ready
obedience from my soldiers, how much more Thou, Who hast no
superior, canst command Thy ministers (Diseases, the Elements,
&c.), and they will obey Thee
10. ἐθαύμασε] “ Who,” says St. Aug., lib. de Genes. c. Manich.,
“had inepired that faith but He Whonowadmires it? In wonderin,
at it, He intimated that we ought to admire, He admires for our pile
that we may simifate the Centurion's Faith. Such movements in
Christ are not signe of perturbation of mind, but are exemplary and
hortatory to us.” See a similar expression, Mark vi. 6, ἐθαύμαζε
διὰ τὴν ἀπιστίαν αὑτῶν.
- οὐδὲ ἐν τῷ ᾿Ισραήλ] Christ did not enter the Centurion’s
house, but his servant was mend Him, present in majesty, but
absent in body. So to Israe] indeed, and to them alone, He showed
Himeelf in the Flesh; but to the Gentiles He was preached by others.
And then was fulfilled the saying, “A people that I have not known
shall serve Me” (Ps. xviii. 43). The Jews sav and crucified Him;
the Gentiles heard and believed. (Cp. Aug. Serm. 62.)
12. of vioi τ. 8.] A Hebraism. Cf. on ix. 15.
— τὸ σκότος] the darknese—that which is indeed such. The
righteous will be received into the glorious light of the heaven!
palace, and there be refreshed at the Spiritual banquet; but the chil-
dren of the kingdom, those who rely on their carnal descent from
Abraham, and do not acknowledge Me to be the Son of Abraham, in
whom all Nations are to he blessed, they will be excluded from the
glory of the royal palace, and cast into outer darkness.
— ὁ κλαυθμὸς καὶ ὁ βρυγμόε] the weeping, &.; that which alone
deserves the name; being more doleful than any other anguish,—both
in duration and intensity. ‘In πᾶς vita dolor nondum est dolor”
(Beng.). See the opposition in ἡ ζωὴ. vii. 14.
15. ἥψατο] Thie was on the Sabbath-day. See Mark i. 29,
Luke iv. 38; and thus He taught His disciples at firet privately that
it was lawful to do good on the Sabbath—the people did not bring the
Sick till sunset. See Mark i. 32.
— διηκόνει} By His touch He not only quenched the fever, but
restored her to perfect health. This no human physician could have
done. After a fever a long convalescence ensues before health returns.
But in the case of Christ it was with Diseases as it was with the Sea.
After a storm there is ἃ ewell before the Sea sinks into a calm. But
Christ reduced the fury of the Sea by a word to perfect calm, as He
did the rage of the fever to perfect health. She arose and ministered
to Him, thus proving- the cure and her own love to its Author.
Chrys.
: 16 ὀψίας] “acl. Beas, [quod addit Mare. xi. 11.] γενομένην,
vesperi, Marc. i. 32. addit: ὅτε ἔδυ ὁ ἥλιος, sed ἑσπέρα est Hebr.
xv, οἵ de omni tempore pomeridiano adhibetur. Duas fuisse Hebreis
vesperas, docent loci Exod. xii. 6. Levit. xxiii. 5. Matt. xiv. 15;
una fuit ab hora 1x, nostri pomeridiana tertia, usque ad horam eextam,
altera ab hor& nostra sexta, usque ad noctis principium, ὀψία δεντέρα,
uz etiam simpliciter ὀψία et ἑσπέρα dicebatur, et hoc quidem loco
aera ue pars temporis pomeridiani intelligi debet, ut Luc. xxiv. 29,
(Kutna.
— πολλούς] See how, as it were, with a single word the Evangelists
sail over a sea of miracles! And that it might not seem incredible
24
ST. MATTHEW VIII. 17—26.
καὶ πάντας τοὺς κακῶς ἔχοντας ἐθεράπευσεν' ὅπως πληρωθῇ τὸ ῥηθὲν διὰ
1148. 68. 4. &
68. 9.
1Pet.2.2. καὶ τὰς νόσους ἐβάστασεν.
Ἡσαΐου τοῦ προφήτου λέγοντος, | Αὐτὸς τὰς ἀσθενείας ἡμῶν ἔλαβε,
18 Ιδὼν δὲ ὁ ᾿Ιησοῦς πολλοὺς ὄχλους περὶ αὑτὸν, ἐκέλευσεν ἀπελθεῖν
m Luke 9. 57, 58. εἰς τὸ πέραν.
(59 15 " Καὶ προσελθὼν εἷς γραμματεὺς, εἶπεν αὐτῷ, Διδάσκαλε,
ἀκολουθήσω σοι Grou ἐὰν ἀπέρχῃ.
20 καὶ λέγει αὐτῷ ὁ ᾿Ιησοῦς, Ai ἀλώπεκες
AY ¥ x A Ἂς aA > A ,’ ε ey a
φωλεοὺς ἔχουσι, καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηνώσεις, ὁ δὲ Υἱὸς τοῦ
n Luke. 59, 60. ἀνθρώπου οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ. 31 " Ἕτερος δὲ τῶν μαθητῶν
3 lel 393 “ἃ cA o2 4 , a 3 ~ x 4 x ,
01 Kings 19.20, αὐτοῦ εἶπεν αὐτῷ, Κύριε, ° ἐπίτρεψόν μοι πρῶτον ἀπελθεῖν καὶ θάψαι τὸν πατέρα
2 ε δὲ 3 a Xr ’ 32 aA 9 70 ν»ν ‘\ AY 6 ,
μον. 53 ὁ δὲ ᾿Ιησοῦς λέγει αὐτῷ, ᾿Ακολούθει μοι, καὶ ἄφες τοὺς νεκροὺς θάψαι
Mark 4. 57, &c.
Δ ε a ,
kes thee τοῦ. ee veKpous.
(ὦ) 3 Kai? ἐμβάντι αὐτῷ eis τὸ πλοῖον ἠκολούθησαν
αὐτῷ οἱ μαθηταὶ αὐτοῦ. ™ καὶ ἰδοὺ, σεισμὸς μέγας ἐγένετο ἐν τῇ θαλάσσῃ
9 . λ a , 6 eos a , 8 δὲ 3 16 δι 925 Ν
ὥστε τὸ πλοῖον καλύπτεσθαι ὑπὸ τῶν κυμάτων' αὐτὸς δὲ ἐκάθευδε: 35 καὶ
προσελθόντες οἱ μαθηταὶ ἤγειραν αὐτὸν, λέγοντες, Κύριε, σῶσον, ἀπολλύμεθα"
q Ps. 65. 7. &
89. 9. ἃ 107. 29.
38 καὶ λέγει αὐτοῖς, Ti δειλοί ἐστε, ὀλιγόπιστοι; ὃ τότε ἐγερθεὶς ἐπετίμησε
that so large a number should be healed in eo short a time, the Evan-
gelist introduces the Prophet Isaiah witnessing that so it should be.
(Chrys.) Thus Prophecy becomes Hietory.
17, ὅπως wAnpwtn] From this citation of Isa. liii. 4 compared
with 1 Pet. ii. 24, it appears that some of the prophecies of the Old
Teast. have a double senee,—physical and epiritua] ; and that the Hol
Spirit in the New Testament has enabled us to see new lights, whic
otherwise would be only partially discerned, in those Prophecies. Cp.
Surenhus. p. 222.
— thafe—iBaoracey] “λαμβάνειν respondet Hebr. ww, quod ut
Sap, cui h. |. respondet βαστάζειν, non tantum notat, ferre, perferre,
eed etiam llere, auferre, tollere, ut Ὦ. 1. v. 40. xv. 26. v. Exod,
xxxiv. 7. vit. x. 12, Numb. xiv. 8, ubi Alexandrini habent
ἀφαιρεῖν" verbum βαστάζειν hoc modo occurrit etiam Joh. xx. 15,
ubi in nonnull. codd. pro ἐβάστασας ὁ glossemate legitur ρας."
(Kutn.) Thus Christ is not only our Vicarious Proxy, but our all-
sufficient Atonement, On αἴρων in a similar sense see on John i. 29.
19. ed | ‘one,’ ‘ unus 6 multis.’
— ἀκολουθήσω] This Scribe saw the crowds following Christ on
account of Hie miracles, and appears to have hoped for some worldly
advantage from Him. This man’s temper is to be inferred not so
much from his words as from our Lord's azserer to them, Christ
read his heart, and replied from ἐξέ. You think perhaps that you will
derive some worldly advantage from following Me; be do you not
we shat I have no resting-place, no, not even so much as the birds of
ὁ air
Observe here generally, that we may often ascertain the disposi-
tion of those whose conversations with Christ are recorded in the
Gospel, not so much from their own tords as from His replies to
them. He answered not their words, but their thoughts. (St. Chrys.,
who refers to Matt. xii. 47. John vii. 7; i. 47. Luke vii. 22.)
20. ai ἀλώπεκες.) Our Lord would not draw any to Himeelf by
romises of worldly ease. ‘Servue Christi nihil preter Christum
bet,” says St. Jerome, ad Heliodor. i.; and we may add “ nibil avet.”
But, says Aug., * pauci amant Christum prepter Christum.”
— ὁ δὲ Υἱὸς τοῦ ἀνθρώπου] The article ὁ denotes that He is the
Son of Man κατ᾽ ἐξοχήν, He who being above all has taken on
Him man’s nature—the Second Adam. A proper name (applied by
Daniel vii. 13 to the Messiah. See on Matt. xvi. 13), which Christ
applies to Himself’ (cp. Lightfoot, i. 537) when He speaks of His own
Incarnation and its consequences. “‘Commendat nobis,” says St. Aug.
De Cons, Evang. ii. 1, “quid misericorditér dignatus sit esse pro
nobis; et velut mysterium commendans admirabilis tacarnationis
δα, omen hoc sxpide auribus nostris insinuat.”
22. λέγει) So B,C; not εἶπεν. There seems to be a contrast
bes ies a the εἶπεν of these persons and tho λέγει of our Lord; see
v. 19, 20.
— ἀκολούθει μοι] “ Hoc dixit ei,” says St. Ambrose (on Luke
ix. 60), “ cujus patrem jam sctebat mortuum.” The person here de-
scribed was a disciple (v. 21), one to whom Christ had already said,
“ Follow Me.” (Luke ix. 59.) Our Lord, when He had called him,
knew what would happen to hie father; and our Lord, by precept
and example, taught filial love and obedience (Luke ii. 51. Matt.
xv. 6), and yet He had said, “‘ Follow Me. Hence we may be sure
that no duty to the parent was infringed by obeying Christ. But,
as St. Ambrose says (lib. vii. in Luc. ix. 59), “ Paterni funeris
1 Hence Chrys. here, “‘ You may say, was it not unnatural in a son not
to bury bis father? Yes; if he was absent from indifference. But Jesus
Sorbad him to go, in order to show that nothing, not even the most im-
oe work of natural duty and affection, is so momentous as care for the
ingdom of heaven ; and nothing, however urgent, should cause us to be
guilty of a moment's delay in providing first for that. What esrthly con-
cern could be more necessary than to bury a father? a work too which
might be dispatched speedily.—And yet the answer is, ‘ Let the dead bury
sepultura prohibetur, ut intelligas humana posthabenda divinis.”
Our Lord shows the vast importance and paramount duty of followin
Him immediately, alone, and with the whole heart, by contrasting wit!
that duty, and subordinating to it, the natural desire and obliga-
tion of burying the dead (see Tobit xii. 12), and especially a dead
nt},
The strength of Abraham's faith was tried and proved by the
command to sluy his son. The strength of this man's faith was
tried Hg answer given to his request, “Suffer me first to bury
my futher.
also below, xii. 46—50, where our Lord illustrates in His
See
own conduct to His mother what He teaches here. And see the
where the
24. σεισμὸς μέγα: He permitted the storm to arise to try the
faith of His disciples, and in order that by quelling it He might prove
His Divine power.
— ἐκάθευδε) was sleeping. He fell asleep to exerciee the faith of
Hie disciples, el dpa ἐν πειρασμοῖς ἀκλόνητοί εἰσι (Theophyl. on
Lue. viii. 23). ᾿
And to combine (as usual) a proof of His Manhood with the evi-
dence that He was now about to give of His Godhead, eo that they
might never think of the one without being reminded of the other,
See on John xi. 35.
He was We have a type of this action in Jonas, who
slept when the others were in peril, and was awakened and rescues
thuse who were labouring in the storm, by the mysterious action of
His own self-sacrifice. (Jerome.) The Church ie a ship, and
passengers of different sorte, and is toseed by the winds and waves of
this world. Christ invites all to the ship. storm arises; the sea is
Spiteted ; those who areon board fear ; Christ is awakened ; He rebukes
the disciples, because they have little faith, and calms the storm. Those
Churches where the Word of Ged is not awake, are in danger of
shipwreck ; not that Christ sleeps, but He is slumbering in us by
reason of our sleep. But where faith watches, there is no fear of
wreck from the powers of this world. (St. Hilary.)
25. σῶσον] A mark of trath,—the Evangelists describe their own
weaknesses. They were ambitious, &c. before Pentecost. The Holy
Ghost changed their hearts. (Cp. Bengel.)
26. τί δειλοί ἐστε, ὀλιγόπιστοι) They had some faith, for they
came to Christ; but it was a weak faith, for they awoke Him. They
did not wait patiently on Him, relying on the power and love of
Him whose disciples they were, and who had led them into the
storm
They did not yet understand that while He slept as man, yet as
their dead. Follow thou Me.’ If, then, it is not safe to spend even so
little time as is requisite for the burial of a parent, to the neglect of
spiritual things, how guilry shall we be if we allow slight and trivial mat-
ters 10 withdraw us, who are Christ’s disciples, from His service! (Luke
ix. 62.) But rather let us endeavour, with Christ's aid, to raise those who
are spiritually dead and buried, from the death of sin to a life of righteous-
pe ie He raised Lazarus frum the tomb, then we shall be His disciples
indeed.”
ST. MATTHEW VIII. 27---84. IX. 1—5.
25
τοῖς ἀνέμοις καὶ τῇ θαλάσσῃ, καὶ ἐγένετο γαλήνη μεγάλη. 7 οἱ δὲ ἄνθρωποι
3 ao 4 ld > 4Φ vy x e νε ,
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38 Καὶ ἐλθόντι αὐτῷ εἰς τὸ πέραν εἰς τὴν χώραν τῶν Γεργεσηνῶν, ὑπήντη-
σαν αὐτῷ δύο δαιμονιζόμενοι, ἐκ τῶν μνημείων ἐξερχόμενοι, χαλεποὶ λίαν, Sore
r Mark 5. 1, &e.
Luke 8. 26, &c.
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Τί ἡμῖν καὶ σοὶ, ᾿Ιησοῦ, Υἱὲ τοῦ Θεοῦ; ἦλθες ὧδε πρὸ καιροῦ βασανίσαι
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ἐξελθόντες ἀπῆλθον εἰς τὴν ἀγέλην τῶν χοίρων καὶ ἰδοὺ, ὥρμησε πᾶσα
ἡ ἀγέλη τῶν χοίρων κατὰ τοῦ κρημνοῦ εἰς τὴν θάλασσαν, καὶ ἀπέθανον ἐν
τοῖς ὕδασιν. 33 οἱ δὲ βόσκοντες ἔφυγον, καὶ ἀπελθόντες εἰς τὴν πόλιν ἀπήγ-
γειλαν πάντα, καὶ τὰ τῶν δαιμονιζομένων.
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Deut. 5. 25.
καὶ ἰδοὺ, πᾶσα ἡ πόλις ἐξῆλθεν Deak 2
Luke 5. 8.
Acts 16. 39.
ΙΧ, (ὦ) 1" Καὶ ἐμβὰς εἰς τὸ πλοῖον διεπέρασε, καὶ ἦλθεν εἰς τὴν ἰδίαν «".«. 15.
πόλιν. 3" Καὶ ἰδοὺ, προσέφερον αὐτῷ παραλντικὸν ἐπὶ κλίνης βεβλημένον'
Ὁ Mark 2. 8.
Luke 5. 18.
ce Q ida es A ΝΥ id 49 «“᾿ t aA ar: an Θ , ,
καὶ ἰδὼν ὁ ᾿Ιησοῦς τὴν πίστιν αὐτῶν, εἶπε τῷ παραλντικῷ, Θάρσει, τέκνον, och. 8.10.
ἀφέωνταί σοι αἱ ἁ law’ ὃ καὶ ἰδοὺ, τινὲς τῶ ἔων εἶ ἐν ἃ Ps. 189. 2
μαρτίαι᾽ cov. ὃ καὶ ἰδοὺ, τινὲς τῶν γραμματέων εἶπον ἐν 4a. 139.2.
ἑαντοῖς, Οὗτος βλασφημεῖ. “" καὶ ἰδὼν ὁ ᾿Ιησοῦς τὰς ἐνθυμήσεις αὐτῶν,
Mark 12. 15,
Luke 5. 22.
εἶπεν, ‘Ivati ὑμεῖς ἐνθυμεῖσθε πονηρὰ ἐν ταῖς καρδίαις ὑμῶν ; ὅ τί γάρ ἐστιν £%,5,8%
God, He neither slumbers nor sleeps. He sleeps as man, before Ho
ms the sea as God, in order that we may believe that the one
Christ is perfect man and perfect God.
Why are ye so fearful, O ye of little faith? By these words He
rebukes all irregular, impatient, and irreverent ways of endeavouring
to extricate ourselves from difficulties ; and if we can neither row nor
sail, He teaches us to sit still in quietness and confidence, and wait
till He arises and calms the storm.
27. οἱ ἄνθρωποι] The sailors, not disciples. Some ΠΆΡΙΝ (Meyer,
184) that this is at variance with Mark v. 41. Luke viii. 25, as if the
remark might not have been made by many.
28. Γεργεσηνῶν)] This seems to be the true reading here}, called .
Γαδαρηνῶν by St. Mark v. 1, and St. Luke viii. 26, who mention
only one deemonisc, “ quia ille nobilior et famosior,” says St. Aug:, de
Cons. Ev. ii. 24. So Chrys. These circumstantial differences (not
contradictions) show independence of one and are evidences of
truth. See further on Mark v. 2. Luke viii. 31.
29. τί ἡμῖν καὶ col) See on John ii. 4.
— πρὸ καιροῦ) i. 6. before the day of Judgment. The devils
believe and tremble. (James ii. 19.) As yet the Evil Spirit has
great liberty and power in the world. He is called the Prince of this
world ; the God of this world; the Prince of the power of the air.
(John xiv. 30. 2 Cor. iv. 4. kph. ii. 2; vi. 12. 1 Pet. v. 8.
But when the καιρὸς is come, he will be cast into the Lake of
cast eo xx. 10. Matt. xxv. 41), and there βασανισθήσεται (Rev.
xx. 10).
Cp. Aug. de Civ. Dei, viii. 23. Joseph Mede, Discourse iv.
p. 23—25, and Luke viii. 31.
30. χοίρων] which, being unclean, it was not lawful for Jews to
keep. Tight oot.
81. ἐπίτρεψον) ‘“ Nec in porcorwm gregem diaboli legio habuit
Co nisi eam de Deo impetrasset ; tantim abest ut in oves Des
abeat.” (Tertullian, de fuga 2.)
82. ὥρμησε πᾶσα ἡ ἀγέλη] How t was the multitude of
devils cast out from this one man by Christ, since they were able
to fill this herd of swine, and drive them down into the deep! See
here a visible proof of the power and fierceness of Satan and his asso-
ciate fienda, who will hurry all that give entrance to them into their
hearts, with furious impetuosity into the gulf of the Lake—the Lake
of Fire. If the contemplation of this awful epectacle can save a single
soul from everlasting death, let no one question the iful desi
of thie stupendous miracle, by which the devils themselves are made
1 It is authorized by the best MSS. testimony. Gadara is mentioned by
Josephus as the principal town of Perea, and as a Greek city (hence the
swine. Bell. Jud. iv. 8, 3. Ant. χί!. 18, 3; xvii. 18), and as sixty
stadia from Tiberias. (Joseph. vit. 65.) Cp. Stantey on Palestine, 373.
Gerasa is mentioned by the same writer as on the eastern frontier of
Ῥεῖαε, and is called a city of Arabia by Origen. (Joseph. Bell. Jud. iil. 8, 3;
iv. 9,1)
Gergesa is mentioned by Origen (in Johan. tom. iv. vol. i. 289, Lomm.)
as ney, the take of Tiberias, and as the scene of the Miracle.
OL, i.
ministerial to the display of Christ's power, and to the publication of
ἃ warning againet their own deadly designs.
84. παρεκάλεσαν ὅπως μεταβῇ) An example of servile fear.
Contrast the case of the Samaritans and the consequences (John iv.
40). Fear is the beginning of wisdom (Prov. ix. 10), but perfect love
casteth out fear. (1 John iv. 18.)
Ca. IX. 1, τὸ πλ.}] See viii. 28.
— ἰδίαν πόλιν] Capernaum. iv. 13. Mark ii. 1.
3. τὴν πίστιν αὐτῶν] ΑΒ shown by the circumstances mentioned
by St. Mark, ii. 3,4. Luke v. 17—20.
— θώρσει, τέκνον, ἀφέωνταιἾ ἀφέωνται = ἀφεῖνται. Luke
vii. 47, 48. 1 Jobn ii. 12, Thy sins have been already forgiven. The
Work precedes the Word; an evidence of Love and Power in the
Agent and Speaker. τέκνον, a word of condescension and love, sug-
gesting that Our Lord saw the operation of faith in the paralytic him-
self, who, with his shattered frame, would not have consented to be
borne to the roof, unless he had believed that Christ was able to heal
him. “ Mira humilitas Christi,” says St. Jerome, “‘filium vocat,
quem sacerdotes non dignabantur attingere.”
3. βλασφημ!] i.e. usurps the prerogative of God. See below,
xxvi. 65.
4. ἰδὼν ὁ ᾿Ιησοῦς τὰς ἐνθυμήσει:] The Pharisees accused Him of
blasphemy because He forgave sin, for God only can do that. But He
proved Himself God ; for He knew their thoughts. God alone reads
the heart (Jer. xvii. 10; xx. 12); and by healing the body, He who
sees the soul proves that He is able to heal the soul. By the same
power as that with which I read your thoughts, I have healed his soul.
(Cp. Jerome here.) And so by what was visible He establishes what
was invisible. The Pharisees perhaps thought Him a deceiver, be-
cause He professed to act upon what was invisible, the soul, and did
not act upon what was visible, the body. And therefore He heals the
body which they could see, in order that all may know that He caa
beal the soul which they cannot see.
At the same time He thus teaches that the cause of disease is stn,
and that when that is destroyed, the body will enjoy angelic health
and beauty.
δ. τί γάρ ἐστιν εὐκοπώτερον} It is easier to heal the body than
the soul; and therefore I have proceeded to do what is the more diffi-
cult work of the two, i. ὁ. to heal the soul. I have forgiven hie sins.
But you do not believe that I can do that. You even accuse Me of
blasphemy for professing to do it; but ye are guilty of blasphemy
He speaks of the reading Τερασηνῶν as a common one in the M88.
which he had seen, and appears to prefer T° νῶν on the ground of
local tradition : and he mentions T° ὧν as found in some few MSS.
See Bloomfeld, Excursus, p. 890, for some interesting topographical
details. Probably the miracle took place on the confines, between the dis-
trict of Gadara and Gergesa, and some of the masters of the swine may
have belonged to Gadara and some to The mention of both, as
well as other circumstantial variations, bespeak independent knowledge in
the Evangelists. E
20
ST. MATTHEW ΙΧ. 6---18.᾿
εὐκοπώτερον, εἰπεῖν, ᾿Αφέωνταί σον ai ἁμαρτίαι: ἢ εἰπεῖν, Ἔγειρε, καὶ περι-
mare; ὅ ἵνα δὲ εἰδῆτε, ὅτι ἐξουσίαν ἔχει ὁ Υἱὸς τοῦ ἀνθρώπου ἐπὶ τῆς γῆς
ἀφιέναι ἁμαρτίας---τότε λέγει τῷ παραλυτικῷ,--- Ἐγερθεὶς Epdv σον τὴν κλίνην,
καὶ ὕπαγε εἰς τὸν οἶκόν σον. 7 καὶ ἐγερθεὶς ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ.
8 ἰδόντες δὲ οἱ ὄχλοι ἐθαύμασαν, καὶ ἐδόξασαν τὸν Θεὸν τὸν δόντα ἐξουσίαν
τοιαύτην τοῖς ἀνθρώποις.
(4) 9 Καὶ παράγων ὁ ᾿Ιησοῦς ἐκεῖθεν, εἶδεν ἄνθρωπον καθήμενον ἐπὶ τὸ
a x
τελώνιον, Ματθαῖον λεγόμενον, καὶ λέγει αὐτῷ, ᾿Ακολούθει μοι. καὶ ἀναστὰς
e Mark 2. 14.
Luke 5. 27.
f Mark 2. 15, ἃς. ἡ 7 ὑτῶ
{Mark 2.15.8. ἠκολούθησεν αὐτῷ.
aA ’ x
(43) 0! καὶ ἐγένετο, αὐτοῦ ἀνακειμένου ἐν τῇ οἰκίᾳ, καὶ
ἰδοὺ, πολλοὶ τελῶναι καὶ ἁμαρτωλοὶ ἐλθόντες συνανέκειντο τῷ ᾿Ιησοῦ καὶ τοῖς
μαθηταῖς αὐτοῦ.
ech. 11. 19.
Luke 5. 30. &
15. 2.
h Gal. 11. 15.
i Hos. 6. 6.
Micah 6. 6, 7, 8.
ch, 12, 7,
k 1 Tim. 1. 15.
οἱ κακῶς ἔχ
1 καὶ ἰδόντες οἱ Φαρισαῖοι εἶπον τοῖς μαθηταῖς αὐτοῦ, Διατί
μετὰ ἐτῶν τελωνῶν καὶ ἁμαρτωλῶν ἐσθίει ὁ διδάσκαλος ὑμῶν ; (35) 123 ὁ δὲ
3 a 2 , 27 ι΄ bhp? , ν εν , 3 A 3λλ»
Ἰησοῦς ἀκούσας εἶπεν αὐτοῖς, " Οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ, ἀλλ
12 2 , la} ἐν λ θ aN \ ᾽
οντες"---ἰὃ πορευθέντες δὲ μάθετε τί ἐστιν, Ἔλεον θέλω, καὶ οὐ
θυσίαν----οὐ γὰρ ἦλθον καλέσαι δικαίους, ἀλλὰ " ἁμαρτωλούς.
while you accuse Me of it. And therefore, ἵνα εἰδῆτε, in order that
you may know that I can do it, 1 will do what is more easy. but ts
visible, i. 6. give health to the body, that you may know by this out-
ward sign that the inward act is done.
6. ἐξουσίαν ἔχει ὁ Ὑἱὸς τοῦ ἀνθρώπου ἐπὶ τῆς ye Hence
St. Athanasius demonstrates the Divinity of Christ, Adv. Arian. iii.
4, p. 438. Christ forgives sins not only as God, by His Omnipotence,
but as Son of Man ; use He has united man’s nature to His own,
and in that nature has fulfilled the law, and perfected obedience, and
80 merited to receive all power on earth (Matt. xxviii. 18) in that
nature; which power He now exercises as Mediator, and will con-
tinue to exercise, till all enemies (Satan, Sin, and all their powers
and adherents) are put under His Feet. Avs Son of Man He ever ex-
erciees this power of fo igs 2 sin on earth, by means of the Word
and Sacraments, and by the Ministry of Reconciliation (2 Cor. v. 18,
19), and by whatever appertains to what is called “ the Power of the
Fore “ Per eos dimittit (Dominus) peccata,” says St. Ambrose on
Luke v. 20, “quibus dimittendi tribuit potestatem.” See Bp. An-
, Sermon ix. vol. iii. p. 263, 277. 9.
ven “upon earth,” our
Besides, by saying that sins aro fo
Lord reminds us that after death there is no more place for re-
penance and forgiveness, for then the door is shut. CTheophyl. on
uke v. 24.)
— ἐγερθεὶς ἂρόν σον τὴν κλίνην] Here was a visible sign of in-
visible He who restored health to the body, and gave a public
ab of the restoration by enabling him to that whereon he lay
dridden, thus proved manifestly to all that He had by His word
raised him from that sick-bed of sin on which he lay, a paralytic in
soul. He thus gave visible evidence of His power to work tnvist
cures; i. 6. to give birth and health to the sou! by His divine power,
working in and by the means of grace. ‘ Surge, excused paralysi, et
ut id probes toti populo porta lectum tuum, ut jam curatus ἃ Me por-
tes eum, qui te paralyticum paulo anté portavit.” (ἃ Lap.)
Paralysis is regarded by Divines as a type of that spiritual state
of bedridden incapacity and impotence which is called acedia
(ἀκηδία), and is a a τ subject of mercy and aid from others, and
can only be cured by Being carried and [aid at the feet of Christ,
Who alone can enable the soul to rise and carry its bed. Cp. Rom.
vii. 24, 253,
9. τελώνιον] Probably at or near Capernaum, where he collected
port-duties and custome from those who traversed the lake.
— Ματθαϊον] i.q. mmm (Mattiak), i.e. donum Dei, i.q. Gr. Θεό-
δώροις. See Mark ii. 4. See the wisdom of the Apostle. He does
not disguise his former life, as a ‘ican, but calls himself by the
name which he afterwards bore (Matthew), whereae the other Evan-
lists veil it with another name, Levi (Mark ii. 14, Luke v. 27).
(erome,) In a Jike spirit in the Apostolic catalogue he calls himself
atthew the | epee sabi they do not; thus he identifies him-
self with the Matthew here called by Christ, and named Leri by the
two other Evangelists. See on x. 3. Hence it is clear that Levi and
Matthew are not (as some suppose) two different persone, but two
different names of the same person. The difficulty which some have
imagined in the mention of Matthew here without any note of his one-
nees with Levi; and in the mention of Levi by the olher two Evange-
lists without any note of bis oneness with Levi, will disappear before
the moral considerations stated above, combined with the reflection
that all the Gospels were dictated by one Spirit, and form one
whole, of which the component perts mutually s/ustrafe one another.
1 “Observe, that the couch of the P fe, which before was the proof of
his sickness, was now made the proof of his cure.” (Chrysolog.) The sin
which once carried us when sick, is to be carried by us when restored to
health, and thus it will be proved that Christ has indeed said to us, “ Thy
sins are forgiven thee” When the drunkard becomes an example of tem-
perance, and the libertine becomes a pattern of holiness, he carries the bed
on which he once lay; and he proves the power and love of bis Saviour.
That mode of Interpretation which severs one Gospel from
another can never lead to any good result.
Some Sceptics (Porphyry and Julian) object here that it was irra-
tional for a man to rise and quit bis calling immediately at the bidding
of another. But many miracles had been wrought by Chriet and seen
by the Apostles before they believed. And the radiance and majesty
oF the hidden Deity beaming in our Lord's countenance might easily
draw many even on the first aspect ; for if there is so much power in
the magnet and in amber to attract objects to them, how much more
could the Lord of All draw to Himeelf whom He would! (Jerome.)
Observe our Lord calle him from the receipt of’ custom, that is, from
the midst of his worldly business, as He called Saul from the heat of
persecution. A signal ae of divine power. (Chrys.)
10. τῇ οἰκίᾳ] St. Matthew's. Observe hie modesty. He does
not mention that this was his own house, and that he made a δοχὴ
μεγάλη, great feast for Christ (as St. Luke relates, v. 29, cp. Ma
ii, 15) ; whence it appears that he left much to follow Christ. But
of this he says nothing.
12. οὐ χρείαν} It is not a shame, but a glory, for a Physician to
be surrounded by the sick. He is not contaminated by their
sickness, but heals it. Which, therefore, is the true Physician?
You, or Christ? AX men are morally di and need the
Physician of Souls (see Isa. liiti., 4—16); and therefore the sense
of these words seems to be, “they who tmagine themeelves to
be well, as ye Pharisees do, have no need, feel no want of, have
no desire for, My healing care,—‘non Me egetis;* but they who
are Sick,” i.e. are sensible of their sins. See note on next verse
and on Luke xv. 7, οὐ χρείαν ἔχουσι μετανοίας. The words od
χρείαν ἔχουσιν, si ifying, do not feel the want, are used precisely in
thie way by the L. in Prov. xviii. 2, ob χρείαν ἔχει σοφίαφ
ἐνδεὴς φρενῶν, for γεν ὦ (lo yakphots), non delectatur.
18. πορευθέντες μάθετε] You have come here to feack the Law,
go and learn it.
ἔλεον} Hos. vi. 6 ory (chesed), which you Pharisees limit to
external acts, of almsgiving, to the body ; but it is an affection of the
heart, showing itself generally in acts of mercy and tenderness and
love both to body meg soul. Tisch. and Lachmann prefer ἔλεος, the
neuter form.
— καὶ οὐ θυσίαν] i.o. more than sacrifice; and so that sacrifice is
a vain abomination without it. A Hebrew use of the negative, in
order to bring out more forcibly the need and value of the one thing,
which is contrasted with, and preferred to, another good in iteelf, and
even prescribed by God, as sacrifice was. Cp. 1 Sam. viii. 7. Prov.
viii. 10. Jer. vii, 22. Joel ii. 18. John vi. 27. Luke xiv. 12. 26,
Heb. viii. 11. 1 Cor. i.17. ‘ Comparativus sxepé ita circumecribitur,
ut alterum et quidem inferius ex duobus comparatis neyetur, alterum
affirmetur, cui excellentia tribuenda est.” Glass. Phil. Sacra,
p. 468 (lib. iii. tract. v.).
On this text, as expressive of the true genius of Christianity, seo
Bp. Butler's Analogy, pt. ii. chap. i., near the end.
--- οὐ γὰρ ἦλθον καλέσαι δικαίους. I have not come to call theee
who think themselves righteous, but those who confess themselves sin-
ners, to repentance. So σοφοὶ and συνετοὶ, those who think them-
selves wise. (Matt. xi. 25. Luke x. 2!. 1 Cor. i. 19. See aleo
ov Luke vii. 48 8.)
— οὐ yap ἦλθον---ἁμαρτωλούςἾ Cited by Clem. Rom. ii. 2, thus:
ὁ δὲ εἶπεν ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμον (Isa. liv. 1). Ἑτέρα
δὲ Γραφὴ λέγει, "οὗ γὰρ ἦλθον-- ἁμαρτωλοὺς, whence it appears
2 Tt is ἃ rule of frequent use in sacred criticism, that “ ορίνέο hominum
seepé pro re ips& ponitur” (Glass. PLil. 8. p. 699, e.g.), as here. they who
in thetr own opinion are δέκαιοι, are called δίκαιοι. Thus St. Paul, | Cor.
{. 21, speaks of the *fouléshness of preaching,’ i.e. what was accounted
Το Προ θεδὲ by men. Cp. 6]. i.6. See Εἰ20 ἃ similar use of verbs, Mark
vi. 48,
ST. MATTHEW IX. 14---80.
4 A
4 Τότε προσέρχονται αὐτῷ οἱ μαθηταὶ ᾿Ιωάννου, λέγοντες,
27
t 48 wn Q
Διατί ἡμεῖς καὶ 1 Mark 2. 18, δο.
Luke 5. 33, &c.
ε n
ot Φαρισαῖοι νηστεύομεν πολλὰ, οἱ δὲ μαθηταί σον ov νηστεύουσι; 15 καὶ #1812.
> a > a a
εἶπεν αὐτοῖς ὁ "Ingots, Μὴ δύνανται “ οἱ viot τοῦ νυμφῶνος πενθεῖν, ἐφ᾽ ὅσον τι Τὰν 3.29.
per αὐτῶν ἐστιν ὁ vupdios; ἐλεύσονται δὲ ἡμέραι, ὅταν ἀπαρθῇ ἀπ᾽ αὐτῶν
ὁ νυμφίος, καὶ " τότε νηστεύσουσιν. ' Οὐδεὶς δὲ ἐπιβάλλει ἐπίβλημα ῥάκους
ἀγνάφου ἐπὶ ἱματίῳ παλαιῷ αἴρει γὰρ τὸ πλήρωμα αὐτοῦ ἀπὸ τοῦ ἱματίου, }
καὶ χεῖρον σχίσμα γίνεται. 7 οὐδὲ βάλλουσιν οἶνον νέον εἰς ἀσκοὺς παλαιούς"
εἰ δὲ μήγε, ῥήγνυνται οἱ ἀσκοὶ, καὶ ὁ οἶνος ἐκχεῖται, καὶ οἱ ἀσκοὶ ἀπολοῦνται:
ἀλλὰ βάλλουσιν οἶνον νέον εἰς ἀσκοὺς καινοὺς, καὶ ἀμφότεροι συντηροῦνται.
(2) 8° Ταῦτα αὐτοῦ λαλοῦντος αὐτοῖς, ἰδοὺ ἄρχων εἰσελθὼν προσεκύνει
αὐτῷ, λέγων, Ὅτι ἡ θυγάτηρ μον ἄρτι ἐτελεύτησεν: ἀλλὰ ἐλθὼν ἐπίθες τὴν
χεῖρά σου én’ αὐτὴν, καὶ ζήσεται. 19 καὶ ἐγερθεὶς ὁ ᾿Ιησοῦς ἠκολούθησεν
αὐτῷ, καὶ οἱ μαθηταὶ αὐτοῦ.
Ὁ» Καὶ ἰδοὺ, γυνὴ αἱμοῤῥοοῦσα δώδεκα ἔτη, προσελθοῦσα ὄπισθεν, ἥψατο
τοῦ κρασπέδον τοῦ ἱματίου αὐτοῦ, 3] ἔλεγε γὰρ ἐν ἑαυτῇ, ἐὰν μόνον ἅψωμαι
τοῦ ἱματίον αὐτοῦ, σωθήσομαι. 3 ὁ δὲ ᾿ΤΙησοῦς ἐπιστραφεὶς καὶ ἰδὼν αὐτὴν,
εἶπε, Θάρσει, θύγατερ: “ἡ πίστις σου σέσωκέ σε. καὶ ἐσώθη ἡ γυνὴ ἀπὸ
τῆς apas ἐκείνης. 33" Καὶ ἐλθὼν ὁ ᾿Ιησοῦς εἰς τὴν οἰκίαν τοῦ ἄρχοντος, καὶ
ἰδὼν τοὺς αὐλητὰς καὶ τὸν ὄχλον θορυβούμενον, λέγει αὐτοῖς, * "᾿Αναχωρεῖτε:
οὐ γὰρ ἀπέθανε τὸ κοράσιον ἀλλὰ καθεύδει: καὶ κατεγέλων αὐτοῦ. 35 ὅτε
δὲ ἐξεβλήθη ὁ ὄχλος, εἰσελθὼν ἐκράτησε τῆς χειρὸς αὐτῆς, καὶ ἠγέρθη τὸ
κοράσιον. 35 καὶ ἐξῆλθεν ἡ φήμη αὕτη εἰς ὅλην τὴν γῆν ἐκείνην.
(ὦ) 7 Καὶ παράγοντι ἐκεῖθεν τῷ ᾿Ιησοῦ ἠκολούθησαν αὐτῷ δύο τυφλοὶ,
κράζοντες καὶ λέγοντες, ᾿Ελέησον ἡμᾶς, ‘vid Δαυΐδ. 38 ἐλθόντι δὲ εἰς τὴν :
οἰκίαν προσῆλθον αὐτῷ οἱ τυφλοὶ, καὶ λέγει αὐτοῖς ὁ ᾿Ιησοῦς, Πιστεύετε ὅτι
δύναμαι τοῦτο ποιῆσαι; λέγουσιν αὐτῷ, Ναὶ, Κύριε. 3. τότε ἥψατο τῶν
ὀφθαλμῶν αὐτῶν, λέγων, Κατὰ τὴν πίστιν ὑμῶν γενηθήτω ὑμῖν: © καὶ ἀν-
εῴχθησαν αὐτῶν οἱ ὀφθαλμοί: καὶ ἐνεβριμήσατο αὐτοῖς ὁ ᾿Ιησοῦς, λέγων,
ο
P
L
Acts 13. 2, 3.
14, 23.
Cor. 7. 5.
Mark 5. 22, &c.
Luke 8. 41, &c.
Mark 5. 35.
Luke 8. 43.
Acts 20. 10.
ch. 15. 22. ἃ
20. 30, 31.
Mark 10. 47, 48.
uke 18. $8, 39.
that the writer regarded the Gospel of St. Matthew as Scripture no | sions. Others ἐλθὼν or εἷς ἐλθών. There ie a force
in the preposi-
less than Jsaiah. tion ale. Our Lord was sitting at meat in St. Matthew's houte
14. ol μαθηταὶ ᾿[ωάννου] According to Luke v. 88 the Pharisees, Ne 10). The ἄρχων entered the house in quest of Him; and our
Some Critics (De Wette. ae have alleged that one of the two rd rose up δ . 19) from table, to go with him, and heal his
Evangelists is το But Mark (ii. 18) informe ue that both are | daughter.
right, An important lesson. What if we had a fi/th Evangelist? The
few seeming discrepancies in the Four would then perhaps disappear.
Bat they are left to try our Faith. The Fifth Gospel will be the
Euseb, vii. 14." (Beng.
coming of Christ. :
— ἥψατο) aeaaie to the law of Moses (Lev. xv. 19)
. καὶ ἰδοὺ, γυνή] See further on Mark v. 25. ““ Statuam
hujus mulieris et Dominum cam sanantis suo mvo mansisse narrat
» whoever
16. οἱ υἱοὶ τοῦ νυμφῶνος TNT ἢ (bene hachathunnah). The
Hebrew 13 (δε), son, is often used for a friend, inhabitant, disciple,
follower, ἄς. So rlol βασιλείας, Matt. viii. 12; υἱοὶ τοῦ αἰῶνος
τούτου, Luke xvi. 8; xx. 34; ol υἱοὶ ὑμῶν, Matt. xii. 27. (Cp. Zech.
ix. 13, and see Vorst, de Hebr. cap. xxiv., and below, Matt. xxiii. 15,
and on Luke x.6. John xvii. 12.) Our Lord answers St. John’s
disciples by referring to their Master's words (John iii. 29), “ He
that hath the bride is the bridegroom, but the friend of the bride-
groom (i.e. their Master, John) rejoiceth to hear the bridegroom's
voice.
By Hie Incarnation the Son of God bad married our nature, and
espoused to Himeclf a Church ; and as long as He was present in His
body on earth the children of the bridechamber could not fast, but
they most fast till He returns again in His bodily presence, and the
Marriage of the Lamb and of the Bride is τους yone xix. 7), and
a they will no ote ay but pleas an ete! featival. ;
. Pawous ay uv] ‘panni rudis,’ ‘impexi,’ ‘ impoliti,’"—newly
woven ; and before Vin en dressed and Ned by the fuller. St.
Luke, v. 36, has ἐπίβλημα ἱματίου καινοῦ.
11. ἀσκοὺς παλαιούεἾ “ utres veteres,” skins. See Judges ix. 4.
13, “ doliorum loro—utres veteres, Pharissi; novi discipuli ; vinum
Evangelium.” (Beng ) “ΝΥ disciples have not yet been made new b
the Holy Spirit, and { must deal with them accordingly. (John xvit.
12.) 1 must not commit too much to them which is not fitted to
their as yet imperfect condition. He thus bequeaths a law to His
own disciples. that when they make converte they should treat them
with gentleness ” et aa See also Jerome here.
18. 2 εἰσελθών] , D, E, M, X, and other MSS. and Ver-
1 Surely this is far better Criticism, than that of some later Interpreters
(e.g. Olshousen), who say that the damsel had only fallen into a trance, a
touched a woman with an issue of blood was unclean Ste touches
Christ to be made clean. And our Lord said, “ Daughter, thy faith
hath made (not toil! make, he cps already made) thee clean.”
Se .) Compare the case of the r, viii. 3.
¢ τ ποῦ αράθτεδοῦ) the fringe. fee ‘Num. xv. 38. Christ ob-
served that law also. (Beng)
28. aiAnrds} Concerning hired mourners among the Jews see
Jerem. ix. 17. “Eccles. xii. 5. Amos v. 16.
24. ob γὰρ ἀπέθανε] Seo Theophyl. on Luke viii 52. “He
says this because He was about to awake her, as from a sleep ;” for
death is only a sleep when Christ calls and says“ Arise.” Cp. John
xi. 113,
25. ἠγέρθη τὸ κοράσιον] Among the numerous examples of
dead persons raised to life by Christ, the following are mentioned in
the Gospels :— ‘
The a pe of Jairus; here dead, but not carried out of the
house. (Cp. Mark v. 22, Luke viii. 41.)
The widow's son at Nain; dead, and being carried to the grave.
(Luke vii. 11.) ἢ
Lazarus; dead, and buried. (John xi. 39.)
Lastly, Himself.
These appear to
over death in every form; and also to shor ovi
means in His Church for reviving the soul in every stage of spiritual
mortality by Hie Divine Virtue acting in and by those means, Cp.
John v.25. Eph. ii. 1. 5,6. It is observable that He connects this
power with His own Resurrection. (John xx.22-24) __
80. ἐνεβριμήσατο] See Mark i. 43; xiv. 5. Joho xi. 33 He
tion contradicted by St. Luke viii. 55, ‘‘her spirit came again.”
well said by Bengei, “non mere oa Deo enim vicuat omnes
be mentioned in order to show Christ’s power
show that He has provided
sup]
It
28
uch. 8.4. &
12. 16. & 17. 9.
Luke 5. 14. ἐκείνῃ.
v Luke 11. 14.
ST. MATTHEW IX. 31—38. X. 1—3.
" Ὁρᾶτε, μηδεὶς γινωσκέτω. ὃ] of δὲ ἐξελθόντες διεφήμισαν αὐτὸν ἐν ὅλῃ τῇ
82 ν Αὐτῶν δὲ ἐξερχομένων, ἰδοὺ, προσήνεγκαν αὐτῷ ἄνθρωπον κωφὸν, δαιμο-
νιζόμενον. ὃ3 καὶ ἐκβληθέντος τοῦ δαιμονίου, ἐλάλησεν ὁ κωφός: καὶ ἐθαύ-
Mark 3. 22.
Luke 11. 15.
1 Kings
Zach. 10.
z2z Luke 10. 2.
John 4. 35.
Ps, 68. 11.
2 Thess. 3. 1.
μὴ ἔχοντα ποιμένα.
πολὺς, οἱ δὲ ἐργάται ὀλίγοι
μασαν οἱ ὄχλοι, λέγοντες, Οὐδέποτε ἐφάνη οὕτως ἐν τῷ ᾿Ισραήλ. 4 " Οἱ δὲ
Φαρισαῖοι ἔλεγον, "Ἐν τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια.
(32) 85 Καὶ περιῆγεν ὁ ᾿Ιησοῦς τὰς πόλεις πάσας καὶ τὰς κώμας, διδάσκων
ἐν ταῖς συναγωγαῖς αὐτῶν, καὶ κηρύσσων τὸ εὐαγγέλιον τῆς βασιλείας, καὶ
θεραπεύων πᾶσαν νόσον καὶ πᾶσαν μαλακίαν.
ἐσπλαγχνίσθη περὶ αὐτῶν, ὅτι ἦσαν ἐσκυλμένοι καὶ ἐῤῥιμμένοι, ὡσεὶ πρόβατα
(29 5 * Tore λέγει τοῖς μαθηταῖς αὐτοῦ, Ὁ μὲν θερισμὸς
88 δεήθητε οὖν τοῦ κυρίον τοῦ θερισμοῦ ὅπως
(Ὸ ὅ5. “᾿Ιδὼν δὲ τοὺς ὄχλους
ἐκβάλῃ ἐργάτας εἰς τὸν θερισμὸν αὐτοῦ.
a Mark 3. 13, 14.
X. (ὦ) 1 "Καὶ προσκαλεσάμενος τοὺς δώδεκα μαθητὰς αὐτοῦ, ἔδωκεν
Luke 6. 12. ἃ
9:1: αὐτοῖς ἐξουσίαν πνευμάτων ἀκαθάρτων, ὥστε ἐκβάλλειν αὐτὰ, καὶ θεραπεύειν
A a
b Luke 6.14. πᾶσαν νόσον καὶ πᾶσαν μαλακίαν. (2) 2" Τῶν δὲ δώδεκα ἀποστόλων τὰ
ohn 1. 42. a Α
Mark δ. 16, 7... ὀνόματά ἐστι ταῦτα πρῶτος Σίμων ὁ λεγόμενος Πέτρος, καὶ ᾿Ανδρέας 6 ἀδελφὸς
αὐτοῦ: 3 ᾿Ιάκωβος ὁ τοῦ Ζεβεδαίου, καὶ ᾿Ιωάννης ὁ ἀδελφὸς αὐτοῦ: Φίλιππος,
καὶ Βαρθολομαῖος: Θωμᾶς καὶ Ματθαῖος ὁ τελώνης: ᾿Ιάκωβος ὁ τοῦ ᾿Αλφαίου,
charged them with rebuke, because they had low notions of the Mes-
siah’s Kingdom, and thought that He would aspire to worldly fame
and glory. See on viii 4.
BL οἱ δὲ ἐξελθόντες διεφήμισαν] Glory is not to be obtained by
sceking for it, but by declining it. “Sequentem fugit, fugientem
sequitur.”
. wal τὰς esas} Not only the towns but the villages, in order
that men may learn not to despise what is little and lowly ; and not
seek only to preach the Word in large cities, but take care also to
Petre seed of the Gospel in small hamlets. (Zheopkyl. in Mark
v. 16.
86. ἐσπλαγχνίσθη] σπλάγχνα is the word by which the LXX
render oxprr) (rackamim), smisericordia, Prov. xii. 10, which is con-
nected with ory (venter), whence probably the word σπλάγχνα was
suggested to the LXX. Cp. Gen. xliii. 30. 1 Kings iii. 26; and
eee the excellent remarks of Vorstius, de Hebr. N. T., ᾿ 85.--37.
This use οἵ σπλαγχνίζομαι and σπλάγχνα is limited to the
LXX and N. T. It bespeaks connexion between them, and separation
from other compositions. Singular intimations of Mercy may well
have a language of their own.
87. Ospiopor] By the word harvest He connects the Gospel with
the Law, which was the seed-time, An argument apries the Mar-
cionite and Manichzan, who would sever the one from the other,
and set the one against the other. See John iv. 38.
88. δεήθητε) “ Vide quanti sint preces!” (Beng.)
— ἐκβάλῃ) As the Hebrew mog and why not only signifies
ji but emittere. See Matt. xiii 52. Mark i. 12. John x. 4.
uke x. 35. Matt x. 34, βαλεῖν εἰρήνην : but perhaps there may be
some reference to the divine impulee which constrains men unwilling
and unable of themselves to Taboae in 80 great a work, and makes
them feel and say Va mihi si non evangelizavero ! (1 Cor. ix. 6 )
Cu. X. 1. ἔδωκεν αὑτοῖε)] He gave. Mark the difference between
Christ and all others who exercised miraculous power. Christ is the
Author of it, others Recipients; He the Source, they only streams
and channels of grace.
.-π-- ἐξουσίαν πνευμάτων} ‘ Genitivus objecti.. See on Luke
vi. 1
2. δώδεκα ἀποστόλων) See the Lists in Mark iii. 16. Luke vi. 14;
and cp. on Acts i. 13. The number Twelve (3 x 4) in Scripture seems
to be significant of : petorsion and universality’; and the Twelve
Apostles were regarded by the ancient Church as typified by the
mortui. (Luc. xx. 36.) Et puella ob resuscitationem mox futuram
enuumeranda erat dormientibus.”
See therefore here, not only a miracle, but a prophecy; f.e. a twofold
proof of divine power.
Ὁ “Hi sunt operarii,” says Aug. in Psa. lix., ‘qui mittendi erant et
guadrati orbis partes ad fidem Trimitatis vocaturi.” The symbolical
meaning of Numbers in Holy Scripture deserves more study and attention
than it received in recent times. ‘God doeth all things in sumber and
measure and bah eae (Wisdom xi. 20.) From an induction of particulars
it would appear that $ is an arithmetical Symbol of what is Disine,
30 ΕΣ nue alow otis Teen
τε the union of the Two; hence signifying Rest:
a Sabbath ὃ x 4 = 12, is the blending and indwelling of what is Divine
Haver sy errata: e.g. as ἐπι ae ee people of God: and in the
aven erusalem, Rev. x. 1 . Béhr, . ’
ἌΚΡΟΝ here), (cp » Symbolik {. 201, and
* See Bp. Pearson, On the Creed, Art. ii. p. 145. Joshua, or Jesus, the
Twelve Sone of Israel ἥ . Matt. xix. 28, and Maldonut. here), the
Twelve wells at Elim. ‘od. xv. 26. See St. Jerome, xlii.), and
fo by the Twelve Stones of the Urim and Thummim on the
reastplate of the High Priest, the type of Christ (Exod. xxviii. 15—
21); the Twelve Loaves of shew-bread ; the Twelve * Exploratores*
of the promised land, the t of heaven ; the Twelve Stones taken
from the bed of Jordan 3. ey seem also to be ees by the
Twelve Stars in the crown of the Woman in the Wilderness, the
Church on Earth (Rev. xii. 1), as-well as by the Twelve Founda-
tions 3 of the Church glorified. (Rev. xxi. 14. See Eph. ii. 20.)
These types of the Apostolic body are irreconcileable with the
route of a Supremacy in any one of the number. See on v. 2, and
xvi. 18.
— ἀποστόλων) ἀπόστολος is used by the LXX for the Hebrew
ming (shelwak), (Lightfoot), which does not signify a messenger simply,
but one who executes the office of him by whom he is sent.
— πρῶτος Σίμων] St. Peter is always firet in all the palegss
of the Apostles; as Judas is alwave last ; and (says Aug.) ‘“ As Stephen
was first among the Deacons.” (See on Acts vi. 5.)
Cp. Gen. xlvi. 8, πρωτότοκος ‘PouBty.—The twelve Apostles
are the twelve Patriarchs of the Spiritual Israel, and the relation of
St. Peter to the other Apostles appears to be similar to that of Reuben
to bis brethren: a relation of primacy, not of supremacy. He was
“ primus inter pares, non summus re tnferiores.”
Suppose, for argument's sake, that this privilege of primacy was
to descend to the successors of St. Peter; and suppose also that the
Bishops of Rome are St. Peter's successors,—yet, as Reuben the first-
born was deprived of his birthright because he went up to his father's
bed (Gen. xlix. 3. 1 Chron. v. i, eo, if the Bishop of Rome puts him-
self in the place of Christ, as if he were husband * of Christ's Spouse
the Church, he forfeits whatever privilege may belong to him on the
ground of his supposed succession to St. Peter.
Christ calle Judas, the last of the Apostles, ‘the Son of perdi-
tion’ (John xvii. 12). And there is a Power which sits in the
Christian Church, and is called in Scripture ‘the Son of Perdition’
2 Thees. ii, 2—4). And if be who calle himself the Successor of St.
eter, the first of the Apostles, imitates that Power, then it may be
that in him may be verified the saying, “he that exalteth himself
shall be abased;” ‘and many that are first shall be last;" and be
that claime to be Peter may prove to be Judas.
8. Βαρθολομαῖος] from 13 (bar), i. 4. ben, filius, and bm (tolmas),
supposed by some to be the same as Ptolemy (seo Winer, Lex. p. 140,
Son of Nun, begins his office at the banks of Jordan, where Christ is i
tized, and enters ape the public exercise of His prophetical office. He
chooseth there twelve men out of the people to carry twelve stones over
with them, as our Jesus thence began to choose His twelve Apostles, those
Soundation stones in the Church of God, whose names are in the twelve
Soundations of the wall of the holy city, the new Jerusalem (Rev. xxi. 14).
3 It is supposed by some (e.g. ἃ Lapide) that the twelve precious stones
in the High Priest's breastplate (Exod. xxviii. 15—21), are similar to those
mentioned as the 12 Oeuédcoe λίθοι of the Church glorified, in Rev. xxi.
19, 20. See above, on fit. 9, and below, on xvi. 18.
4 See Barrow, On the Pope's Supremacy, vol. iv. p. 204, ‘‘ Christ is the
One Spouse of the Church, which title, one would think, the Bishop of
Rome might leave peculiar to our Lord, there being no Vice-Ausbands ; yet
hath he been bold ever to claim that, as may be seen in the Constitutions of
bbs τὸ Gregory X., in one of their general Synods.” Sext. Decret. i. tit. vi.
ς. 3.
ST. MATTHEW X. 4—15.
29
καὶ AeBBatos ὁ ἐπικληθεὶς Θαδδαῖος. 4° Σίμων ὁ Kavavirns, καὶ ᾿Ιούδας «tures. 15, 16.
«» Q AY >
ὁ Ἰσκαριώτης, 6 καὶ παραδοὺς αὐτόν.
ao
(=) " Τούτους τοὺς δώδεκα ἀπέστειλεν
dch. 15. 24.
e? a f yTOL
ὁ ᾿Ιησοῦς, παραγγεΐλας αὐτοῖς, 4ch- 15. 2
λέγων, Εἰς ὁδὸν ἐθνῶν μὴ ἀπέλθητε, καὶ εἰς πόλιν Σαμαρειτῶν μὴ εἰσέλθητε,
ὁ πορεύεσθε δὲ μᾶλλον πρὸς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραὴλ,
(Gz) 7° πορευόμενοι δὲ κηρύσσετε λέγοντες, Ὅτι ἤγγικεν ἡ βασιλεία τῶν ctutes.2.
οὐρανῶν. ὃ ᾿Ασθενοῦντας θεραπεύετε, νεκροὺς ἐγείρετε, λεπροὺς καθαρίζετε,
δαιμόνια ἐκβάλλετε' δωρεὰν ἐλάβετε, δωρεὰν δότε. °' Μὴ κτήσησθε χρυσὸν,
μηδὲ ἄργνρον, μηδὲ χαλκὸν, εἰς τὰς ζώνας ὑμῶν: 19 μὴ πήραν εἰς ὁδὸν, μηδὲ
δύο χιτῶνας, μηδὲ ὑποδήματα μηδὲ ῥάβδους: ἄξιος " γὰρ ὃ ἐργάτης τῆς τροφῆς
(2) 11" εἰς ἣν δ᾽ ἂν πόλιν ἢ κώμην εἰσέλθητε, ἐξετάσατε τίς
9 lel >
αντου ἐστιν.
ἐν αὐτῇ ἄξιός ἐστι κἀκεῖ μείνατε, ἕως ἂν ἐξέλθητε.
181 καὶ ἐὰν μὲν ἢ ἡ οἰκία ἀξία, ἐλθέτω
ἡ εἰρήνη ὑμῶν ἐπ᾽ αὐτήν" * ἐὰν δὲ μὴ ἢ ἀξία, ἡ εἰρήνη ὑμῶν πρὸς ὑμᾶς ἐπι-
στραφήτω. (3:) 14 Καὶ ὃς ἐὰν μὴ δέξηται ὑμᾶς, μηδὲ ἀκούσῃ τοὺς λόγους ὑμῶν,
3 AY > » > 4 9 ,
εἰς τὴν οἰκίαν, ἀσπάσασθε αὐτήν.
ch. 8.3. & 4. 17.
f Mark 6. 8.
Luke 9. 3. &
10. 4. & 22. 35.
giCor. 9. 7,11.
1 Tim. 5. 18.
2 Tim. 2. 6.
8) 12 εἰ Ἢ
(+) "3 εἰσερχόμενοι δὲ Phare. 1
uke 9. 4.
10. 8.
i Luke 10. 5.
k Ps. 35. 13.
1 Mark 6, 11.
Luke 9. 5. &
3 ’, A 9 », Δ lal fa 3 ao τὰ 3 id Ν Ν a
ἐξερχόμενοι τῆς οἰκίας ἢ τῆς πόλεως ἐκείνης, " ἐκτινάξατε τὸν κονιορτὸν τῶν 10.10.11.
ποδῶν ὑμῶν. 15 "᾽Αμὴν λέγω ὑμῖν, " ἀνεκτότερον ἔσται γῇ Σοδόμων καὶ To- Δ: 1
μόῤῥων ἐν ἡμέρᾳ κρίσεως, ἢ τῇ πόλει ἐκείνῃ.
note) and Bartholomew is thonght by some! to be the same as Na-
thanael of Cana in Galilee, which is Winer's opinion; and then the
relation of the name Nathanael to Bartholomew would be the same as
Simon to Barjona.
— θωμᾶε} Hebr. pen (teom), ig. Gr. δίδυμος, geminus, ‘a
twin.’ John xi. 16; xx. 24, and Lightfoot in loc.
— ὁ τελώνη:)] Observe St. Matthew's humility in preserving this
title, which is not added to his name by the other Evangelists; and
also in putting himself after St. Thomas. (Jerome.) Cp. Mark iii.
18, Luke vi. 15, and eee above ix. 9.
This addition (ὁ τελώνηε) is aleo a confirmation of the genuine-
ness of St. Matthew's Gospel ; and it is an argument that this Gospel
in ite Greek form is from St. Matthew himself. It well became
the charity of others (e.g. of St. Mark and St. Luke) not to add this
pages: (a publican) to a brother's name ; and it aleo well became
humility and thankfulness of the Apostle and Evangelist St. Mat-
thew, to add it, in evidence of his Master's love and condcscension
to himself, and as an encouragement to others.
— 'AAdaiov] Probably the same as Κλεόπαςξ, Luke xxiv. 18.
— @addaios}] Probably the same name as Judas, from {ΤῊ
pg) , laudavit 3, and by this name, as well as by his name Led-
(from 35, leb, heart), Jude, the brother of James, was distin-
fae mg haan the traitor. Cp. Routh, R. 8. ii. 26. Dr. Mill,
ii, p. 251.
4. Κανανίτης or rather Kavavaioe, from B, C, D, L, and Vulg.
Not ‘ Canaanite,” nor ‘ Cananite,’ but, as St. Luke renders it, Ζηλω-
τὴς (Luke vi. 15), from (kanna), ‘a zealot,’ cf. Ps. Ixix. 9, i.e.
a zealous for the glory of God. Cf. Jerome in Caten. Aur. in
Mare. iii, 18. ΕΟ
On the character of the ζηλωταὶ in this age, see Joseph. B. J. iv.
6, 3 (cf. Wetstein and Hammond here). If Simon was one of that
clase, he had much to unlearn (like Saul) in the school of Christ.
— ᾿Ισκαριώτης) from wre (isch, vir) and ning (Keryoth) a city
of Juda. Jos. xv. 25. See Gloss and Remig. on xxvi. 14.
— ὁ παραδούεἾἢἾ a mild word for προδούς. “Eligitur et Judas,”
says St. Ambrose, on Luke vi. 16, “non per imprudentiam, sed per
videntiam. Quanta est veritas quam nec adversarius Minister
infrmat! Christus voluit deseri, ut tuo socio desertus moderaté
feras:” and to show an example of toleration, and that His Word and
Secraments “ be effectual because of Christ's institution and promiee,
although they be ministered by evil men” (Art. xxvi.). Cf. .
Nazianz. p. 712, and note on Acts viii. 86, and cp. on Acts vi. 5, the
case of Nicolas the Deacon.
δ. τούτους τοὺς δώδεκα] Among these twelve, half were three
peirs of brothers. See above iv. 18.
— ὁδὸν ἐθνῶν) Way to the Gentiles. (Meyer.) Seeiv. 15. It
was not till after His Crucifixion by the Jews and His Resurrection,
that our Lord said, ‘Go and teach all nations.” He sends His Apos-
tles first to the Jews, that they might not plead that they rejected
o so He sent His disciples to the Gentiles and Samaritans,
lerome.
Δ See R. Nelson on St. Barthol.’s Festival. Cp. Lightfoot, Hor. Hebr.
p. 325. See further on, John i. 43, and Mintert, Lexicon in v.
3 See Pepias, Galland. i. p. 819; below on xii. 46. Mintert, in v. and
KAeéwas: the 7 in τὴ (Παϊερλα) being hardened into a K, as rpg pesak,
» Whence πάσχα, the passover. Cp. below on xii. 46, and Rowth, R. 8.
16. 207. 215. 219. 255. 260, 261. 279, 280, he is called the father of Sy-
meon, and the brother of Joseph (Eused. fii. 11). Mil, Diss. il. 236, 237.
Patrit. ii. p. 44. Arnoldi on 47.
neh. 11. 25.
och. 11. 22, 24,
— Σαμαρειτῶν] for the reason of this see Jerome iv. 195.
8. δωρεὰν déra] A warning against simony. (Greg. 4 Mor. in Ev.
i. 4.) “" Gratia vocatur quia gratis datur.” (Ang.
9. μὴ κτήσησθε] By this charge He would thus make them
free from suspicion of avarice; and He would relieve them from
all worldly anxiety, and teach them to devote themselves wholly
to the preaching of the Word; next He would prove to them His
own power : and therefore He afterwarde asked them, When I sent you
without purse and ecrip and shoes lacked ye any thing ? (Luke xxii. 35.)
For He intended to send them forth as teachers of the world, to live
the life of Angels without secular distractions.
He aleo gave this charge in order to teach others the duty of
maintaining the Ministers of the Gospel (for the labourer is worthy of
his hire); and therefore maintenance is a debt due to the teachers
from the taught. (Chrys.)
Hence the Apostle says, ‘Let him that is taught in the word
communicate unto him that teacheth, in all good things’ (Gal. vi. 6) ;
and that they who sow spiritual things to others should reap their
carnal things (1 Cor. ix. 11). (Jerome.)
— χρυσὸν--- χαλκόν aclimax. Not gold,—no, nor even copper.
10. μηδὲ δύο χιτῶνας) which were sometimes worn, especially by
travellers,—one an upper χιτὼν, the other an under one, for warmth.
Winer, R.-W. i. p. 662.
— μηδὲ ὑποδήματα i.e. calceos ; but He allows σανδάλια (Mark
vi. 9), soleas, i.e. coverings merely for the sole of the foot, and fastened
with ἱμάντες, or thongs across the instep. Cp. Acts xii. 8, ὑπόδησαι
τὰ σανδάλιά σου.
— μηδὲ ῥιβδουε] This is the reading of 12 uncial and 150 cur-
sive MSS., and is received by Tisch. for Elz. ῥάβδον. 8ι. Mark
vi. 8) has ἵνα μηδὲν alpwow ele ὁδὸν εἰ μὴ ῥάβδον μόνον. St.
uke (ix. 83) has μήτε ῥάβδους. The senee is the same ἴῃ all. They
are to go as they are; they are not to procure any thing: ‘ne mini-
mam quidem rem‘ (Aug. de Cons. Ev. ii. 30); not even so light and
common a thing as a staff, which was, as it were, nothing (see Gen.
xxxii. 10, “ with my staff I passed over this Jordan"). They among
them who have no staff are not to purchase one (μὴ κτήσησθε).
They among them who have one may fake it (αἴρειν), but nothing
more. They are to ἀορενὰ on the power and love of Christ, " Who
is their Rod and their Staff to comfort them” Ss xxiii. 4).
If all of them were to ἂν without a ῥάβδος at all, our Lord
would probably have specified the ῥάβδος perweuleey in the ques-
tion which He afterwards put to His Apostles, ** When I sent you
forth,” ἄς. See Luke xxii. 35 5.
18. ἡ εἰρήνη ὑμῶν) Therefore Prayers and Benedictions are not
in vain, though they may not take effect in behalf of those for whom
they are designed ; they redound to the good of him who offers them,
and return with a blessing into his bosom. (Ps. xxxv. 13.)
On the use of Benedictions in the Church of God, see Num.
ἩΝΙΣ ca Deut. xxi. 5. Luke x. 6. Hooker, V. xxv. 2; V. Ixx. 1, and
15. ἀνεκτότερον] Hence it that there will be different.
degrees of punishment, as well as different degrees of blies and glory,
3 Another derivation is from yy (tad, qu. Angl. teat), mamma. See
Bustorf, Lex. Talm. p. 2565,
4 Gregory there discusses the question, why in some cases the Apostles
worked miracles, and in otters not. Cp. 1 Tim. v. 23.
5 A spiritual meaning, also, has been assigned to there words by some,
e.g. Hilary. Take no puree. We are to have no venal affections in the
discharge of our Ministerial office. Our Apostleship is not to be made:
trade. Take noscrip. We must leave behind us all anxiety about worldly
90
Luke 10. 8.
m. 16. 19.
ch. 23. 84.
eb. 22. 19.
r Mark 13. 9.
Luke 12. 11.
Acts 12. 1.
& 25. 23.
s Luke 12. 12.
ἃ 21. 14, 15.
t Mark 13. 11.
x Mark 13. 18.
Luke 21. 17.
ch. 24. 12.
y Matt. 16. 28.
s Luke 6. 40.
John 18. 16.
Ὁ Mark 4. 22.
Luke 8. 17.
& 12.
12. 2.
1 Pet. 3. 14.
e Luke 21. 18.
. 84.
ST. MATTHEW X. 16---80.
(+) 156» Ιδοὺ, ἐγὼ ἀποστέλλω ὑμᾶς ὡς πρόβατα ἐν μέσῳ λύκων" γίνεσθε
οὖν φρόνιμοι ὡς οἱ ὄφεις, καὶ ἀκέραιοι ὡς at περιστεραί. (+) " Προσέχετε
δὲ ἀπὸ τῶν ἀνθρώπων: παραδώσουσι γὰρ ὑμᾶς εἰς συνέδρια, καὶ ἐν ταῖς συν-
αγωγαῖς αὐτῶν μαστιγώσουσιν ὑμᾶς: 8 καὶ ἐπὶ ἡγεμόνας δὲ καὶ βασιλεῖς
9 , 6 gy 2 A > ao 3 a a La) cOve 88 19 89
ἀχθήσεσθε ἕνεκεν ἐμοῦ, εἰς μαρτύριον αὐτοῖς καὶ τοῖς ἔθνεσιν. (5) 15" ὅταν
δὲ παραδιδῶσιν ὑμᾶς, μὴ μεριμνήσητε πῶς ἣ τί λαλήσητε: δοθήσεται γὰρ
ὑμῖν ἐν ἐκείνῃ τῇ ὥρᾳ, τί λαλήσετε. “Ὁ "οὐ γὰρ ὑμεῖς ἐστε οἱ λαλοῦντες, ἀλλὰ
τὸ Πνεῦμα τοῦ πατρὸς ὑμῶν τὸ λαλοῦν ἐν ὑμῖν. 7" Παραδώσει δὲ ἀδελφὸς
2 Ν > , a ΝῚ , a 3 , [2 28 a
ἀδελφὸν eis θάνατον, καὶ πατὴρ τέκνον: καὶ ἐπαναστήσονται τέκνα ἐπὶ γονεῖς,
καὶ θανατώσουσιν αὐτούς. 33." καὶ ἔσεσθε μισούμενοι ὑπὸ πάντων διὰ τὸ
ὄνομά μον; ὃ δὲ ὑπομείνας εἰς τέλος οὗτος σωθήσεται. (3) 38) Ὅταν δὲ
διώκωσιν ὑμᾶς ἐν τῇ πόλει ταύτῃ φεύγετε εἰς τὴν ἄλλην. ἀμὴν γὰρ λέγω
ὑμῖν οὐ μὴ τελέσητε τὰς πόλεις τοῦ ᾿Ισραὴλ, ἕως ἂν ἔλθῃ ὁ Υἱὸς τοῦ ἀνθρώ-
που. (ar) "Οὐκ ἔστι μαθητὴς ὑπὲρ τὸν διδάσκαλον, οὐδὲ δοῦλος ὑπὲρ τὸν
Oo 3 A 25 δ. 3 Aq Lee fal ¢ fa AJ ε 8d , 3 Ley
κύριον αὐτοῦ. ἀρκετὸν τῷ μαθητῇ, ἵνα γένηται ὡς ὁ διδάσκαλος αὐτοῦ,
καὶ ὃ δοῦλος ὡς ὁ κύριος αὐτοῦ. (3) Ei τὸν οἰκοδεσπότην Βεελζεβοὺλ ἐπεκά-
λεσαν, πόσῳ μᾶλλον τοὺς οἰκιακοὺς αὐτοῦ; 36 " Μὴ οὖν φοβηθῆτε αὐτούς:
(Gr) οὐδὲν γάρ ἐστι κεκαλυμμῶνον, ὃ οὐκ ἀποκαλυφθήσεται: καὶ κρυπτὸν, ὃ οὐ
γνωσθήσεται. (+) 3 ὃ λέγω ὑμῖν ἐν τῇ σκοτίᾳ, εἴπατε ἐν τῷ φωτί: καὶ ὃ εἰς
τὸ οὖς ἀκούετε, κηρύξατε ἐπὶ τῶν δωμάτων. ™ Καὶ μὴ φοβεῖσθε ἀπὸ τῶν
> 4 x aA ‘\ QA ‘Q XN ὃ tA 9 a“ ’
ἀποκτεινόντων τὸ σῶμα, τὴν δὲ ψυχὴν μὴ δυναμένων ἀποκτεῖναι: φοβήθητε
δὲ μᾶλλον τὸν δυνάμενον καὶ ψυχὴν καὶ σῶμα ἀπολέσαι ἐν γεέννῃ. 35 Οὐχὶ
δύο στρουθία ἀσσαρίου πωλεῖται; καὶ ἐν ἐξ αὐτῶν οὐ πεσεῖται ἐπὶ τὴν γῆν
Ad aA x ca 80 ς“. A Se Ν ε , a A a 9
ἄνευ τοῦ Πατρὸς ὑμῶν. Ὑμῶν δὲ καὶ αἱ τρίχες τῆς κεφαλῆς πᾶσαι ἠριθμη-
in another world.
“ἢ, in wickedness have answerable d
their endless punishment.” See below, xi.
48. St. Jerome c. Jovinian, and Bp. Bull's Sermon on that subject,
Serm. vii. vol. i. 168, and see above, v. 19; below, xxiii. 15.
16. πρόβατα ἐν
have to encounter; and
sheep overcome the wolves, and not only are not destroyed though in
ln the words of Hooker (App. bk. v. p. 571),
in the weight of
διὰ, p. 258—266 ; c
24, and Luke xii. 47,
+P. . ἃ
our Lord's words : "The hireling fleeth because he is a hireling, and
* The good shepherd giveth
If a person has a flock com-
be scattered or torn by wolves,
excellent directions on the subject in St. Athanasius (Apolog. de fu;
Lapids). ‘he answer sone che il
careth not for the sheep.” (John x. 13.)
his life for bis sheep.” (John x. "ὴ
mitted to his care, and that flock wil
if he flies,—then he must not fly. See St Auy. Ep. 218 ad Honorat.}
ii, 1260—2. Cp. 2 Tim. iv. 10. Acts viii. 1; ix. 25; xiv. 6; xv. 38.
μ- λύκων] He thus prophesies what they will
He will prove his own power, when the
the midst of wolves, but change the wolves into sheep. This they
were to do, though they were but twelve in number, and though the
world was filled with wolves. Let us thence learn, that as long as we
are Christ's sheep we shall conquer, although many thousand wolves
rage about us; but when we begin to be wolves we shall be destroyed ;
for we lose the aid of the Shepherd Who came not to feed the wolves,
but the sheep. (Chrys.)
This is quoted from memory by Clemens R. ii. 5, who adds some
words, probably from oral tradition. Λέγει ὁ Κύριος, ἔσεσθε ὡς
ἀρνία ἐν μέσῳ λύκων" ἀποκριθεὶς δὲ ὁ Πέτρος αὑτῷ λέγει, ἐὰν οὖν
διασπαμάξωσιν οἱ λύκοι τὰ ἀρνία; εἶπεν ὁ ᾿Ιηποῦς τῷ Πέτρῳ,
Μὴ φοβείσθωσαν τὰ ἀρνία τοὺς λύκον: μετὰ τὸ ἀποθανεῖν αὑτα"
καὶ ὑμεῖς μὴ φοβεῖσθε τοὺς ἀποκτείνοντας ὑμᾶς καὶ μηδὲν ὑμῖν
(περισσότερον, Luc. xii. 4, 5) δυναμένους ποιεῖν ἀλλὰ φοβεῖσθε
τὸν μετὰ τὸ ἀποθανεῖν ὑμᾶς ἔχοντα ἐξουσίαν ψνχῆς καὶ σώματος
τοῦ βαλεῖν ele γέενναν πυρός.
— γίνεσθε) me,
— Spee — περιστεραῇ See Gen. iii. 1; viii. 8 and 1). We
may learn something from the Tempter (cp. Luke xvi. 8), as well as
from the Holy Spirit.
It is said that the serpent shows hie wisdom in guarding his head,
whatever other part of his body is struck. So let us be ready to sacri-
fice any thing but our faith ; or, let us guard our head Christ. (Hilary,
St. Jerome.) “ Et re deponit tunicam velerem ut novus ex-
ultet.” (Aug. Serm. 64.) The innocence of the Dove is shown in
likeness to the Holy Ghost. (St. Jerome,)
20. of λαλοῦντες) “ Similis usus articuli. Joh. vi. 63." (Beng.)
— ἀλλὰ τὸ Mvevua] An argument for the Inspiration of the
Writers of the New Testament. John xiv. 26.
23. φεύγετε) It was a question discussed in early times, whether
‘fuga in pereecutione’ was under any circumetances allowable. Ter-
tullan (de fuga in persecutione) argues that our Lord’s permission
was only temporary; but thie is contravened by S¥. Jerome (Catal.
Script. in Tertullian). Seo aleo Nazian. (Orat. i. in Julian.), and the
things. Take not two tunics—it is enough to have put on Christ once, and
let us not seek any other robe (such as heresy or Judaism) but Him.
Take no shoes; as it was said to Mo-es, ‘' Put thy shoes from off thy feet. for
the place whereon thou standest is holy ground” (Exod. ffi. 5. Acts vii.
33). Nor ἃ staf; for Christ is our support. He is ‘‘the Rod of Jesse”
(Isa. xi. 1), and His Rod and Staff comfort us (Ps. xxiii. 4).
— τὴν ἄλλην] τὴν the other, the next,—showing that there will
always be some ofher to fly to.
— πόλεις τοῦ Ἰσραήλ, ἕως ἂν ἔλθῃ]
Ina ier Br you will not have completed your missio
udza before I come to judge Jerusalem. Cp. Acts viii. [.
In a secondary and larger seuse,— the Missio Work of tho
Church for the epivitual Ierael will not cease till the Second Coming
of Christ. (Cp. Matt. xxiv. 14.)
There is a successive series of ‘ Comings,’ all preparatory to, and
consummated in, the Great Coming of Christ. Cp. on xvi. 28.
25. Βεελζεβούλ] The Deity of the Ekronites was called by them
aap. (Bual- ), Lord of flies,’ ig. Θεὸς ἀπόμνιυς or pviaypor
(2 Kings i. 25 and thie name was in ridicule and contempt changed
by the Israelites to 53} νῷ (Baal-zebel), ‘Dominus stercorie,’ and
thence applied to the Prince of the Devils’.
Hitherto our Lord has given precepts to His Apostles for the
discharge of their duty. He now supplies motives, viz. :
His own example.
God will display the trath of the Gospel and His own glory even
by means of those who ute them.
God is more to be feared than man.
God cares for the least of his own.
And will give them reward and honour in the presence of the
Hol Angels,
On the roofs,—flat φ Acts x. 9), used
th
dwt τῶν δωμάτων] Ἢ
er. xix. 13; xlviii. 38), and
for public proclamations (Isa. xv. 3.
other similar Purposes: See on Luke v. 19, and the passages quoted
in Jahn, Archeol. ὃ 34. Winer v. " Dack.’
29. ἕν---οὐ πεσεῖται) You may buy fo sparrows for an ‘as,
and yet not one of the two falls, ἃς. No bodily change or chance is
to be feared by those who are Christ's, since even our hairs are all
numbered by the power and love of Him Who preserves us. ( Hilary.)
1 The question may be illustrated from the history of Polycarp, Martyr.
iv. 18. pp. 593-600, and Archbishop Laud, whom Grotius advised to
escape (see Pocock's Life, p. 83, ed. 1816).
2 Lightf{out ad loc. Gvodwin, Moses and Aaron iv. 3. Jahan, Archaeol.
Bs 408, p. 566, ed. Vienn. 1814, interprets it ‘ Deus habitaculi;’ but see
ner in v.
ST. MATTHEW Χ. 31—42. XI. 1—3.
μέναι εἰσί. * μὴ οὖν φοβηθῆτε: πολλῶν στρουθίων διαφέρετε ὑμεῖς.
31
82 4 πᾷς ἃ Mark 8. 38.
Luke 9. 26.
οὖν ὅστις ὁμολογήσει ἐν ἐμοὶ ἔμπροσθεν τῶν ἀνθρώπων, ὁμολογήσω κἀγὼ #128.
2 Tim. 2. 12.
ἐν αὐτῷ ἔμπροσθεν τοῦ Πατρός pov τοῦ ἐν οὐρανοῖς. (34) ® ὅστις δ᾽ ἂν Revd δ.
ἀρνήσηταί με ἔμπροσθεν τῶν ἀνθρώπων, ἀρνήσομαι αὐτὸν κἀγὼ ἔμπροσθεν
a , a 2 ᾽ a
του Πατρός μον Tov ἐν ovpavots.
(+) 8. “Μὴ νομίσητε ὅτι ἦλθον βαλεῖν e Luxe 12. 49, 51.
εἰρήνην ἐπὶ τὴν γῆν. οὐκ ἦλθον βαλεῖν εἰρήνην, ἀλλὰ μάχαιραν. 85 ἦλθον
γὰρ διχάσαι ἄνθρωπον κατὰ τοῦ πατρὸς αὐτοῦ, καὶ θυγατέρα κατὰ τῆς μητρὸς
αὐτῆς, καὶ νύμφην κατὰ τῆς πενθερᾶς αὐτῆς. ὅ5 ' καὶ ἐχθροὶ τοῦ ἀνθρώπου I Micah 7,6.
ε 5 Le 39. δ
Ol OLKLAKOL αντου.
Esd. 6. 24.
(+) 7 «Ὃ φιλῶν πατέρα ἣ μητέρα ὑπὲρ ἐμὲ οὐκ ἔστι pov g Lute 14. 26.
Ψ
ἄξιος: καὶ ὁ φιλῶν υἱὸν ἢ θυγατέρα ὑπὲρ ἐμὲ οὐκ ἔστι μου ἄξιος. 88" καὶ οἱ. 16. x.
3 4 x x 2 A ν 2 ιν» 2 » Mark 8. 34.
ὃς οὐ λαμβάνει τὸν σταυρὸν αὐτοῦ Kal ἀκολουθεῖ ὀπίσω pov, οὐκ ἔστι μου Lukes. 23.
ΕΣ
ἄξιος.
Ὶ ? an 9 > »“ ε , 9 ΄,΄
ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ εὑρήσει αὐτήν.
, é Yes 4 ,
δέχεται: καὶ ὁ ἐμὲ δεχόμενος
1
δίκαιον εἰς ὄνομα δικαίου μισθὸν δικαίου λήψεται. (3%) 42 Καὶ ὃς ἐὰν ποτίσῃ Heb.6. ἴο.
δέχεται τὸν ἀποστείλαντά με.
1,
μενος προφήτην εἰς ὄνομα προφήτου μισθὸν προφήτου λήψεται: καὶ 6 δεχόμενος Sonn 15: 29.
Ὁ7 ε a
(ix) δ ' Ὃ εὑρὼν τὴν ψυχὴν αὐτοῦ ἀπολέσει αὐτήν: καὶ ὁ ἀπολέσας τὴν 1". 16. 35.
ἧς Mark 8. 35.
(7) “τ ὃ ὄμενος ὑμᾶς ἐμὲ Luke 9. 21.
90 με 2 ἃ 17. 88.
(CR) 4" Ὁ δεχό- κὰν τὰ ἐν
uke 10. 16.
Mark 9. 41.
9
ἕνα τῶν μικρῶν τούτων ποτήριον ψυχροῦ μόνον, εἰς ὄνομα μαθητοῦ, ἀμὴν λέγω
Lal > A
ὑμῖν, οὐ μὴ ἀπολέσῃ τὸν μισθὸν αὐτοῦ.
ΧΙ. (2)! Καὶ ἐγίνετο", ὅτε ἐτέλεσεν ὁ ᾿Ιησοῦς διατάσσων τοῖς δώδεκα «tute 7. 8,
x n
μαθηταῖς αὐτοῦ, μετέβη ἐκεῖθεν, τοῦ διδάσκειν καὶ κηρύσσειν ἐν ταῖς πόλεσιν
αὐτῶν.
, ἄο.
deb. 14. 8.
(¥) 5 Ὁ" δὲ Ιωάννης, ἀκούσας ἐν τῷ δεσμωτηρίῳ τὰ ἔργα τοῦ Χριστοῦ, ¢,en. 49. 10.
πέμψας διὰ τῶν μαθητῶν αὐτοῦ, εἶπεν αὐτῷ, ὅ Σὺ εἶ ὁ " ἐρχόμενος, ἢ ἕτερον Par.
x.
14.
33. ἐν ἐμοί] Something more than ‘confess Me.’ ἐν shows the
ground on which the confession rests. Cp. Luke xii. 8.
μὴ νομίσητε ὅτι ἦλθυν] This may appear paradoxical and at
variance with the Angel's song (Luke ii. 14). But our Lord's desi
was to educute His disciples by hard sayings (Chrys.), who adds, “ No
one should be able to say that He had flattered them by soft speeches.
He would, as it were. exaggerate the evils they might e to see.
Here was a proof of His power, in that they who heard these things
from Him received Him as their Lord, and were able to convert others.
Christ was no caxse of the miseries He predicted as consequent on
His coming ; but the wickedness of mon was. And γοῖ as the manner
of red peed is, He speake of Himself as dotng these things. So it is
said, ‘He gave them eyes that they should not see’”’ (Ezek. xii. 2.
John xii. 40). Lest they should expect perfection in this world, He
deseribes the result of His coming, viz. strifes, schisms, seditions, con-
troversies, wars.—the consequence of man’s sin aud the devil's malice.
See below on xviii. 7. Though the Song of the Angels was ‘ Peace
on earth * (Luke ii. 14), yet in the same chapter we read that He was
set for the fall as well as the rising of many (Luke ii. 34). Hie Gos-
} is a savour of death to some and of life to others (2 Cor. ii. 16).
ὁ is a stone of etumbling to the disobedient as well as precious to
them that believe (1 Pet. ii. 7,8). This is the condemnation, that
Light is come into the world, and men loved darkness rather than
light, because their deeds were evil (John iii. 19).
88. λωμβάνει τὸν σταυρὸν αὑτοῦ] αὑτοῦ, his cross, as I shall
carry My cross. Every one has his own cross to carry; a8 criminals
did when led to crucifixion.
Our Lord thus prophecies the manner of His own death. (See
below, xx. 19.)
He knew what He would do and what He would suffer; and
this ie ever to be borne in mind in inte! reting Hie words. They
must be explained from a consideration of His Dirine Prescience. He
has all things before Him ἐν στιγμῇ χρόνου. Often, if viewed merely
with to what was known only to His disciples on the occasion
when ead were uttered, they will seem dim and obecure. But time
explai them; and the oly Ghost enabled them to understand
them (see John xii. 16); and if we forget this we shall often miss
their true meaning. See on John iii. 22, and at end of that chapter;
vi. 53, 54.
39. ὁ εὑρών] Not ‘he that findeth,’ but he that‘ hath found,’ or
prised e. he that hath made ον provision for his worldly com-
fort, and so appears to have yained the treasure of which he was in
quest—his life; and he who has sacrificed hie life for Christ shall gain
it for ever. εὑρίσκω is used thus Rom. iv. 1. Cp. Luke xii. 19, 20.
41, εἰς ὄνομα προφήτου] i.e. ‘qua, quatenus, et prophets.’
(Vorst, Heb. 740.) But ele τὸ ὄνομα is more forcible than ἐν τῷ
1 Greg M. (Hom. in Ev. i. 20) ingeniously illustrates this by a com-
parison, ‘‘etsi fructum ulmus non habdet, vitam tamen cum fructibus por-
tans haec ipsa sua efficit quéd bené sustentat aliena.”
ὀνόματι. It signifies an inward movement of love to, and, as it were,
identification with the prophet (see xviii. 30), and consequently a
reception of his message into the soul. He who receives a minister
of Christ, because he is suck, and with love and adhesion to Christ, the
True Prophet (as distinguished from men, who are only His instru-
ments), shall partake in the reward promised to those “ who turn
many to righteousness” (Dan. xii. 3). The prophet to be received
may be an unworthy person—a Judas. Our Lord, foresecing this,
says that the office is to be regarded, and not the person ; and that you
will not lose your reward if you receive a Paget though he who is
received is unworthy. ἔσο, Hilary. Cp. Article xxvi.) Receive
him in the Name of a Prophet, not for the sake of any secular pre-
eminence or any worldly consideration, but because he is a prophet,
and you will receive a prophet's reward.
— ὁ δεχόμενος δίκαιον) pry (teadik), i.e. a good and holy man,
though not a preacher of Christ. See Matt. xiii. 17, πολλοὶ προφῆ-
ται καὶ δίκαιοι". . ᾿ Nees
42. ἵνα τῶν μικρῶν} μικρὸν, i. ᾳ. ἸΝῺ; (baton), little, αὶ disciple,
as distinguished from 39 (rab), great, a maser. Cp. xviii. 6. 10.
The third case here mentioned—whoever does the least act of kind.
ness to one of the least of my disciples, in My name, and because he is
my disciple—shall not lose his re
Cu. XI. 3. ἐν τῷ δεσμωτηρίῳ] Probably Macherus, on the
southern frontier of Persa. Joseph. Ant. xiv. 5. 2; xviii. 5. Bell.
Jud. i. 8. 2; iii. 8. 3.
— τὰ ἔργα) the Miracles. Cp. Luke viii. 18.
— Χριστοῦ) “opportund scribit Christi non Jesu, quia τὰ ἔργα
eum esse Messiam probant.” (Calmet.)
— πέμψας διὰ τῶν μαθητῶν) διὰ B,C, Ὁ, P, Z, A, δύο E, F,
G, K, L. M, 8, U, V, X (Elz.); but it was much more likely that
διὰ should have been altered by copyists into δύο than δύο into διά,
Many modern expositors have su d that St. John, now a prisoner,
wavered in faith, and put this question in doubt. But this notion is
altogether alien from be tenour of the narrative, and irreconcileable
with the words of Christ (see on v. 7), and at variance with the expo-
sitions of the Ancient Church®, Meyer, indeed, who adopts the
modern notion ί . 216, 217), refers to Tertullian adv. Marcion. iv. 5
(ef. de Bapt. c. b) for that opinion ; but the sense of that passage is
The following ancient testimonies may suffice.
* John does not put thie question from ignorance, for he himself
had laimed Christ to be the Lamb of But as our Lord
iskea coaceralng the body of Lazarus,‘ Where have ye laid him ?*
(John xi. 34,) in order that they who answered the question might, by
ambiguous.
2 See Chrys. here. Aug. Serm. lxvi. Jerome here, and iv. 188. Hilary.
nied hom. in Ev. vi. 2, and St. Basii, Seleuc. p. 179. Ambrose in Luc.
vi
oo
bo
Ree Re
“ πτωχοὶ evayyedilovrat.
ST. MATTHEW ΧΙ. 4—10.
18. προσδοκῶμεν ; * καὶ ἀποκριθεὶς ὁ ᾿Ιησοῦς εἶπεν αὐτοῖς, Πορευθέντες ἀπαγγεί-
λατε Ἰωάννῃ, ἃ ἀκούετε καὶ βλέπετε: ὃ “τυφλοὶ ἀναβλέπουσι, καὶ χωλοὶ
περιπατοῦσι: λεπροὶ καθαρίζονται, καὶ κωφοὶ ἀκούουσι νεκροὶ ἐγείρονται, καὶ
6 καὶ μακάριός ἐστιν ὃς ἐὰν μὴ ΄ σκανδαλισθῇ ἐν
ἐμοί. Ἰε Τούτων δὲ πορευομένων, ἤρξατο ὃ ᾿Ιησοῦς λέγειν τοῖς ὄχλοις περὶ
*Iwdvvov, Τί ἐξήλθετε εἰς τὴν ἔρημον θεάσασθαι ; κάλαμον ὑπὸ ἀνέμον σαλευ-
$3: μενον ; ὃ ᾿Αλλὰ τί ἐξήλθετε ἰδεῖν; ἄνθρωπον ἐν μαλακοῖς ἱματίοις ἡμφι-
ἐσμῶνον ; ἰδοὺ, οἱ τὰ μαλακὰ φοροῦντες ἐν τοῖς οἴκοις τῶν βασιλέων εἰσίν.
9 ᾿Αλλὰ τί ἐξήλθετε ἰδεῖν; προφήτην; ναὶ, λέγω ὑμῖν, καὶ " περισσότερον
προφήτου' οὗτος γάρ ἐστι περὶ οὗ γέγραπται, (4p) 10 Ιδοὺ, ἐγὼ ἀπο-
στέλλω τὸν ἄγγελόν pov πρὸ προσώπον σου, ὃς κατασκευάσει
their own answer, be led to faith, s0 John, now about to be slain by.
Herod, sends his disciples to Jesus, in order that by this occasion
they who were jealous of the fame of Jesas fer ix. 14, John iii. 26)
might see His mighty works and believe in Him, and that while their
Master asked the question by them, they might hear the truth for
themselves.” (Jerome.)}
John had no doubts concerning Christ. In the Baptist the Law
is ag it were in prison; its office is now done, and it sends its disciples
to the Gospel, in order that they who do not believe, may see the
proofs of its own sayings in the works of Christ. And St. John thus
provides for the faith of hie disciples by sending them to see Christ's
miracles, by which they would be convinced that his own testimony
to Christ was true, and that they were not “to look for another.
(Hilary.) v. 4. Our Lord refers to Hie own miracles, and does not
give a direct answer to the express question of St. John, but to the
silent scruples of his messengers whom He warne by the words
* Blessed is he who is not offended in Me.” If these words had
been applicable to St. John, as some i ine, how could our Lord
have given such an eulogy of St. John as He immediately proceeds to
do? (Jerome.)
The design of this mission and history was to show the nature of
St. John's own office, viz. that it was temporary, transitory, and
manndectey to Christ; and to declare also the nature of the Evidence
on which Christianity rests, viz. the mighty works of Christ.
Our Lord gives the clue to this, the true interpretation of the
e, when He says to the Jews (John v. 33), “ Ye sent unto
Sohn and he bare witness anto the truth; bat I receive oat ity witness
(τὴν μαρτυρίαν) from man: he was indeed that burning and shining
lamp which I kindled in the world (ὁ λύχνος, ποῖ τὸ das), and ye
were willing for a season to rejoice in his light; but the witness
which I have is a greater witness than that of John; the Works which
My Father has given Me to finish,_the works themselves that I am
now doing, they bear witness of Me that the Father hath sent Me.”
Cp. also John x. 37, 38.
We find (Luke vii. 18, 19) that St. John’s disciples came to
him in the prieon and showed to him of Christ's miracles. 1t was no
questioning or dowdé in his own mind, but it was the announcement
of these miracles which was the occasion of his sending to Jesus.
And it was providentially ordered, that at the very time when John's
messengers arrived, our Lord was engaged in working those miracles
by which He showed His divine mission, and fulfilled the prophecies
coercing the Messiah. (Seo Luke vii. 21 and Isaiah xxxv. 5;
1)
Christ pe it into the heart of John in prison to send to Him,
and to send at this time, in order to show more clearly the true
ground of belief in Christ. St. John the Baptist—the test of
those who had been born of women—the one pointed precursor
and herald of Christ—comes, in the person of His disciples, to Christ
—to Christ working the works of the Messiah. And now “his joy is
fulfilled.” He site at Christ's feet, and hears Hie word. The λύχνος
comes to the φῶς; the φωνὴ βοῶντος comes to the eternal Adyos;
the πρόδρομος comes to the ‘Odds; the Κήρυξ comes to the Κριτής-
the twinkling of the φωσφόρος, or morning star, is lost in the full
effulgence of the Divine "HAsor,—the ᾿Ανατολὴ ἀφ᾽ Gyous,—the
risen Sun of Righteousness,
John had said of Christ, “ He must tecrease, but I must decrease”
(John iii. 30), i.e. my light must wane and vanish, being absorbed
in His, Thus he finishes his mission, by apis ik Fay men, as far as
he is able, with hie last breath to Christ. And thus in this histo
we see a Divine Essay on the Evidences of Christianity. The ground-
work of our faith is in the Wonks of Curist. There is the founda-
tion of our belief. Hence St. John the Evangelist says at the close
of the last Gospel (John xx. 30), “ Many other signs truly did Jesus
in the presence of His Disciples which are not written in this book ;
1 St. Ambrose says well on Luke vii. 19, ‘‘Misit discipulos suos ad
Christum Johannes, ut supplementum scientia consequantur, quia pleni-
tudo Legis Christus est.” also Theophy!. on Luke vii. 18.
2 It may be necessary to confirm this exposition from ancient authori-
ties. ‘He replies to the nen of the crowd. They might imagine
from 81. John's message. and the words in which it was delivered, that
the Baptist wavered in his faith, and that his imprisonment had shaken
his constancy. Our Lord, therefore, reminds them of what John was, how
but papacy Be ye πεν ἀεῖηος ‘i prose a Christ, the
Son 0) a ier i we life is name.
ζῶ if it be asked why we believe that the Gospels in which
these works are recorded, are true, we may reply oceans these
Works are described as having been performed in the presence and on
the persons of multitudes of people ; and because the Gospels were
published in the age and country wherein those works are affirmed in
them to have been done; and use they were received as truo in
that and other countries oy the Church of Christ, which gladly suf-
fered persecution and death for receiving them; and because they
were at length received as true by that very power which persecuted
the Church for receiving them—the Empire of Rome ; and because
they have been 20 received even to thie day; and because the more
they are examined the more they prove themselves to be true.
The sending of his disciples to Jesus was the crowning act of
St. John’s ministry. He thus guarded against a echiswn between his
own disciples and those of Jesus; he bequeathed his disciples to
Christ ; he bad prepared the way for Christ in the desert; he now pre-
pares it in the prison; and the happy result of this mission is inti-
mated in those Senching words (Matt. xiv. 12), “ His disciples took
up the body of John and buried it, and came and told Jesus.
8. ὁ épyduavor) μῦν (abba), i.e. the Messiah, whose Coming was
expected from the beginning. Gen. xlix. 10. See particularly Ps.
exviii. 26, ‘* Blessed is He that cometh.” Cp. Is. xxxv. 4. Mal. iii. 1.
John vi. 14. Heb. x. 37. 1 Joha v. 6. John xi. 22. Cp. ix. 39; xii.
46. See Glass. Philol. p. 434. Voret. de Hebr. p. 713.
— προσδοκῶμεν) may we, should we look for —? the conjunctive
4, ἀπαγγείλατε] Eng. Version, ‘show John agate.’ It is hardly
necessary to remark, that ‘again’ does not here mean ‘a second time,’
but represents the preposition, ἀπὸό---ἀπαγγείλατε, ‘Go back and re-
port to him.’ He does not refer them to His own words, nor to
those of His disciples and the people; but to the testimony of their
own senses, ‘Go and report to John what ye, His disciples, hear with
your own ears, and see with your own eyes.”
δ. iS μὴ Our Lord here repeats the substance, and not the pre-
cise words, οἱ peverel ropes’ concerning the Messiah ; to which he
adds a caution derived from another prophecy foretelling that to somo
He would be a rock of offence. (Is. viii. 14.) On this mode of deal-
ing with prophecy see Surenhus. p. 227.
The same may be said of the prophecy of Malachi iii. 1, quoted
by our Lord, v. 10.
It is to be remembered generally, that our Lord as the Great
Prophet held in Hie hand the “ Key of the House of David” (Is.
xxii. 22.. Rev. iii. 7); the “ Key of Knowledge” (Luke xi. 52); one
use of which was to unlock Prophecy; and therefore in quoting the
Prepeeciee He often inserts words, or modifies them, in order to make
their sense more plain to the hearer.
7. πορευομένων] He would not praise John in the nee of
John's disciples, lest he should be suspected of flattery and collusion,
—He waited till their departure. See Luke vii. 24.
— τί ἐξήλθετε---θεάσασθαι ; xadauov] Our Lord had answered
the question of St. John’s disciples by an appeal to their own senses.
He now replies to the of the multitude concerning John,—
thoughts suggested by the sound of John’s message, of which they did
not penetrate the sense,—by an appeal to their own acts. He firet telle
them what John is ποέ, and then what he és.
What went ye out into the wilderness to see? Not a reed,
planted in the morass of a weak and watery faith, and quivering in the
wiod of doubt. Nota Reed—but a Rock. Not a man of soft and
effeminate disposition. No; for be preached in the wilderness; and
when he went into a King’s house, it was not in soft clothing, but in
the hairy garb of an Elias; it was not to partake of the dainties of the
Court, but constantly to speak the truth, and boldly to rebuke vice ;
for which he is now in prison and about to die 3.
he had acted, and how they themselves had behaved to him. What went
ye out for to see? Not an inconstant διά vacillating man. Nota reed
shaken by the wind. But a man of inflexible resolution and invincible
courage. What went ye out into the wilderness to see? Not a man of
effeminate temper. Not a sycophant who would flatter me for hope of
ue. No; his rigorous fare, his simple garb, the very place in which you
found him refute this notion. If he had been such, he would have been in
the court, and not in the desert. But what went ye out for to see? a
ST. MATTHEW ΧΙ. 11—21.
33
τὴν δδόν σον ἔμπροσθέν σου. (9) 1} ᾿Αμὴν λέγω ὑμῖν: οὐκ ἐγήγερται
ἐν ou αιἰκῶν μείζων ᾿Ιωάνν. v β uv ὁ
γεννητοῖς yuv μ' : ov τοῦ βαπτιστοῦ! ὁ
δὲ μικρότερος ἐν
τῇ βασιλείᾳ τῶν οὐρανῶν μείζων αὐτοῦ ἐστιν" (Ff) 15 ᾿Απὸ δὲ τῶν ἡμερῶν
3 id aA Led é » ε ig v4 aA > A la Q
Ἰωάννον τοῦ βαπτιστοῦ ἕως ἄρτι ἡ βασιλεία τῶν οὐρανῶν βιάζεται, καὶ
βιασταὶ ἁρπάζουσιν αὐτήν. (35) 13 Πάντες γὰρ οἱ προφῆται καὶ 6 νόμος ἕως
᾿Ιωάννον προεφήτευσαν" 14 ἢ καὶ, εἰ θέλετε δέξασθαι, αὐτός ἐστιν ᾿Ηλίας ὁ EMIS.
μέλλων ἔρχεσθαι. 1 Ὁ ἔχων ὦτα ἀκούειν, ἀκονέτω.
(9) 16 Τῶι δὲ ὁμοιώσω 1 wore. 1.
τὴν γενεὰν ταύτην ; Ὁμοία ἐστὶ παιδίοις ἐν ἀγοραῖς καθημένοις, καὶ προσφω-
νοῦσι τοῖς ἑταίροις αὑτῶν, 17 καὶ λέγουσιν, Ηὐλήσαμεν ὑμῖν, καὶ οὐκ ὠρχή-
cache ἐθρηνήσαμεν ὑμῖν, καὶ οὐκ ἐκόψασθε.
18 ἦλθε γὰρ ᾿Ιωάννης μήτε
ἐσθίων μήτε πίνων: καὶ λέγουσι, Δαιμόνιον ἔχει. 19 ἦλθεν ὁ Υἱὸς τοῦ ἀν-
θρώπου ἐσθίων καὶ πίνων: καὶ λέγουσιν, ᾿Ιδοὺ, ἄνθρωπος φάγος καὶ οἰνοπότης,
τελωνῶν φίλος καὶ ἁμαρτωλῶν. Καὶ ἐδικαιώθη ἡ σοφία ἀπὸ τῶν τέκνων αὐτῆς.
CH) 3.“ Τότε ἤρξατο ὀνειδίζειν τὰς πόλεις, ἐν αἷς ἐγένοντο ai πλεῖσται δυνάμεις τ Luke 7. 35.
αὐτοῦ, ὅτι οὐ μετενόησαν. 3' Οὐαί σοι, Χοραζὶν, οὐαί σοι, Βηθσαϊδὰν, ὅτι
εἰ ἐν Τύρῳ καὶ Σιδῶνι ἐγένοντο αἱ δυνάμεις αἱ γενόμεναι ἐν ὑμῖν, πάλαι
IL οὐκ ἐγήγερται---μείζων] The tnese of John as compared
with thoee who preceded him ἐν seen ἔπ varies particulars.
He was sanctified in the womb, and there prophesied of Christ by
leaping for joy.
a ¢ inaugurated the Baptism of Repentance, and he beptized
rist. :
He announced the advent of the kingdom of heaven.
He proclaimed Christ already come as the Bridegroom, the Lamb
of God, the future Judge.
He was typified by Elias, one of the greatest of the old Prophets.
He was “ plus Propheté, nam Eom quem precurrendo prophe-
taverat, ostendendo monstrabat.” . M.1.c. Cp. ἃ Lapide.)
— ὁ δὲ μικρότεροεϊ He that is less than John. There seems to
be a contrast between γεννητοὶ γυναικῶν and the person who is here
proclaimed S/essed, as born not of the flesh, but of God, and of a Virgin
(see Cyril. Hierosol. Cat. 3, p. 42); and also a contrast between ὁ
βαπτιστὴς, ὁ προφήτης (Luke vii. 28) and the ὁ ἐν τῇ βασιλείᾳ
“τῶν οὐρανῶν.
e Ge ὁ μικρότερος is understood by some of the Fathers!
to mean Christ Himself; and this interpretation so commended is not
phils be be set aside. Cp. John i. 15. 27. 30. “ He that cometh
ὁ (in time) is preferred before Me™ (Matt. iii. 11).
And there is something in favour of thie interpretation in the words
οὖκ ἐγήγερται μείζων ἐν τοῖς γεννητοῖς γυναικῶν, i.e. in those
who have been begotten by human fathers from women, which Christ
‘was not.
No one has red among those springing from human parents
greater than John the Baptist. But do not suppose that he is greater
than Lam. I am not γεννητὸς γυναικῶν, but Θεοῦ, and though after
him in the Gospel (because he is my precursor), vet I am greater than
he se 00 μικρότερον, and yet elder; greater, μείζων, but less. Rom.
But in a secondary sense ὁ μικρότερον may be applied to eve
Christian who has been born of God (John i. 10; iii. ar , and robe
eeen Christ fully set forth in His crucifixion and ascension, and has
received the graces thence ensuing, and felt the fulness of the blessings
vouchsafed by God in the βασιλεία τῶν οὐρανῶν. or Christian
Church; for (as Maldorat. says) “minimum maximi majus est
maximo minimi,”
And by reason of the greatness of these gifts, he who is less than
John, is vet, by being in the einem of Heaven fully opened, greater
‘quoad statum) than John the Baptist, who saw these things as yet
ture. < . Matt. xiii. 16. Luke x. 23.) And see how this say’ ng
was fulfilled and explained in the poured ou those who ἢ
been baptized by John, and afterwards received the full outpouring of
the gift of the Holy Ghost when they were baptized in the name of
Christ, and were confirmed by the Jaying on of the hands of bim who
calle himself the least of the Aposties,—St. Paul (Acts xix. 6); and
became er than him who was the Dam of the prophets,
and of all who had been born of women—being born anew of the
Holy Ghost.
12. βιάζεται] βιαίωε κρατεῖται (Hesych.), suffers violence, and
cannot be entered except ἐν these who ie for entrance (vii. 13,
14, Luke xiii. 24). St. Ambrose, in Luc. xi. 5, “ Vim facimus Do-
mino, non compellendo, sed fiendo; non ᾿ροτοδοῦς injuriis, sed
lacrymis exorando. O beata violentia, ἄς. Hec sunt arma fidei nos-
Prophet; yea, I say unto you, and more than a Prophet. And then He
refers to their own Scripture for the true character and office of John.”
aad or Hilary, Jerome, Ambrose in Luc. viii. 23.)
following is from 8. Greg. M. Homil. p. 1454. ‘‘ Arundo vento
agitata Johannes non erat quem & statis sui rectitudine nulla vocum varie-
tes Le Discamus ergo arundines non esse. Solidemus animum
OL.
tre,” and Grey. M. “ Joannes x penitentiam peccatoribus indixit
violentiam docuit ?
(ως vitam mternam percipiuot) quid aliud quam regno celorum
το itatem justorum
penitentiam,” and by earnest prayer, “ Hac ta vis est,” Ter-
tullian (Apol, 39). Hence our Lord says (vii. 13, 14), ἀγωνίζεσθε
εἰσελθεῖν διὰ τῆς στενῆ: πύλης.
18. ἕως 'Ieedvvov] Cp. Luke xvi. 16, the emphatic word is they
Apap i.e. as concernin myer | future: i.e. they prophesied
of Me and My kingdom. But now He that was to come ts come.
Hence the dignity and blessedness of John, who was chosen to pro-
claim His οί, ἰὴ pane ad Johannem Lez; ab co Evangelium.”
Cp. Athanas. de Incarn. x. p. 65.
14, al θέλετε δέξασθαι] Our Lord knew that they looked for
Elias iu person, and therefore He endeavours to correct their error.
So the Angel had said to Zacharias, the father of the Bout (Luke
i. 17), that John would come in the and spirit of Elias, i.e.
not in his person: and St. John had denied that he was Elias (John
i. 21). See below on Matt. xvii. 11, 12.
16. ὁμοία παιδίοι.] A Hebrew adage (see Vorst de Adag.
N. T. p. 813). By the children many interpreters understand the
Baptist and our Lord. But this seems harsh. The γενεὰ iteclf is
said to be ὁμοία παιδίοις, and the querujous murmur of the chil-
dren, complaining that others would not humour them in their fickle
caprices, is compared to the discontented censoriousness of that ΟΝ
ration of the Jews, particularly of the Pharisees, who could not
be pleased with any of God's dispensations, and rejected John and
Christ, as they had done the Prophets before them. The sense
therefore ie, Ye are like a band of wayward children, who go
on with their own game, at one time gay, at another grave, and give
no heed to any one else, and expect that every one should conform to
them. You were angry with Jobn, because he would not dance to
your piping; and, with Me, because I will not weep to your dirge.
John censured your licentiousness, I your hypocrisy; you, therefore,
vilify both, pa “reject the good counsel of .” who has devised a
variety of meane for your salvation. (Luke vii. 30.)
19. καὶ (adversative, as Hebr. ἡ, vax, and yet) ἐδικαιώθη] δικαία
ἐλογίσθη. (Euthym.)
These wayward children cannot be pleased; butall who are really
twise children of God, although they may be called bales by those who
think themselves wise men, approve all the methods, however various,
of Divine Wisdom, and profit by them, and into the kingdom
of heaven. Cp. Luke vil. 29, of τελῶναι ἐδικαίωσαν τὸν Θεὸν,
βαπτισθέντες τὸ βάπτισμα 'Ἰωάννου.
21. Χοραζίν] Near the Sea of Galilee, about two miles from
Capernaum. (Jerome.) It is observable that the very names of these
cities denounced by our Lord have perished; and that their precise
site is unknown. Cp. Robinson, On Palest. iii. 294. ᾿
— Βηθσαϊδάν] ἱ. ᾳ. “my (beyth) domus, et wry (ἐραγαάα) piscatio,
venatio;” the town of St. Peter, Andrew, and Philip, a very appro-
priate name for those who were to become “ fishers of men.”
Our Lord had worked πλείστας δυνάμεις in Chorazin and
Betheaida ; and yet there is no mention in the Gospels of any miracle
performed by Him there. How much is recorded, and yet how much
is left unnoticed by them! John xxi. 25. λ
Chorazin and Bethsaids were on the Sea of Galilee. Hence Ho
compares them with Tyre and Sidon,—waritime cities,
mus per
inter auras linguarum positum; stet inflexibilis status mentis; non nos
prospera elevent, non nos adversa perturbent, ut qui in soliditudine fidei
figimur nequaquam rerum transeuntium mutabilitate moveamur.”
1 Chrys., Macar. (p. 170), Awg., Hilary, Theophyl., and also by Estius,
Fritzsche, Arnoldi.
F
n Lam. 4. 6.
och, 10. 15.
p Luke 10. 21.
ch. 28. 18.
ohn 3. 35.
ἃ 13. 8. ἃ 17. 2.
Σ Zech. 9. 9.
Phil. 2. 7.
Jer. 6. 16.
8 1 John 5. 3.
ST. MATTHEW XI. 22—30. XII. 1—6.
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— - ἂν μετενόησαν Hence, and from v. 23, it is proved, that our
Lord’s knowledge extended to contingencies, i.e. to what would have
happened, ‘/something else had happened. See ] Sam. xxiii. 1U—13,
concerning what sould have if David had gone to Keilah.
22. πλὴν λέγω] On this text, see the Treatise of St. Athanas.
23. Καφαρναούμ)] “ Beatior quum Chorazin (presentia Christi),
sed ex peccato infelicior; ideo cum Sodomis confertur non Tyro
ὑψωθεῖσα ἕ. τ. οὐρινοῦ. Nam Dominus ἃ calo ipeumque adeo
caslum se illuc habitatum contulerat.” (Bengel.)
25. ἐξομολογοῦμαι)] The LXX use this word for stim (hodhah),
“laudavit, celebravit, glorificavit." Cp. Luke ii. 38. Cf. 2 Sam. xxii.
50. Vorst de Hebr. p 173. Some interpreters suppose that this verse is
to be interpreted as if it were ἀποκρύψας ἀπεκάλυψας, i.e. “ quum
abdidisses ab illis revelasses his’ (see Winer, Gr. Gr. p. 505, and
compare Rom. vi. 17), but this seems to be a distortion of the words.
pal sense is, I acquiesce in all thy dispensations, and praise thee
r them.
Our Lord does not say that God denied means of salvation to
any; but He thanke Him, because He has revealed to the Apostles
what He has hidden from the Pharisees (Jerome), and thus punishes
pride and rewards meekness. He thus teaches the proud, that if they
will become humble they will be able to see the wondrous things of
God's law, and s0 escape the punishment due to pride, and receive the
blessings promised to the meek (cp. Rom. vi. 17). He recognizes
God as Supreme Ruler over all, and blesses Him in all Hie ways,
whether of judgment or of mercy, and therefore He adds, οὕτως
ἐγένετο εὐδοκία ἔμπροσθέν cov, and He thus teaches us to submit
our will and pipe to God's will and judgment in all things, and
to say, “O God Almighty, true and mghteous are thy judg-
ments" (Rev. xvi. 7). “ Great and marvellous are thy works, Lord
God cin 3 just and true are thy ways, Thou King of Nations.”
᾽
(Rev. xv. 3; xix. 2. Rom. xi. 22.
oe ὧν x. o.| Those who ¢hink themeelves wise. Cp. on ix.
33, and | Cor. i. 20. Ang. Sax. Ixvii. and Ixviii.) ““nomine δα-
pientium et prudentium intelligi ipse exposuit.”
— vywiow)] Those whom the world calls such, and who are
νήπιοι τῇ κακίᾳ, | Cor. xiv. 20.
27. οὐδὲ τὸν Πατέρα] Hence it was argued by some, that the
God who was revealed in the Old Test. before the Incarnation, is not
the God of the Gospel. For a refutation of this heresy, see Iren.
iv. 6, who shows that all Divine Revelations are from God, through
Christ, the Word of God. (Cp. xiii. he
29. τὸν ζυγόν μου] Yoke and burden. A metaphor from cattle
ploughing and carrying—an emblem of Christian life—especially the
ministerial. Tea. xxxii. 20. Ecclus. vi. 24, 25, and see on Acts xxvi.
14. Christ has a yoke and a burden for all, but it is very different
from the yoke and burden of the Law, Acts xv. 10. Gal. v. 1, and
much more does it differ from the yoke and burden of sin. Rom. vi.
17. 2 Pet. ii. 19. a Os
On this text see Bp. Sanderson, iii. 366. The following is from
Chrys. “ Come all; not this man or that man, but a//, all that labour
and are heavy laden, all that are in distress, and in sin. Come, not
that I may condemn you, but release you: come, because I desire
our salvation, and I will give you rest. Come, take My yoke, and
ἴων My burden; and be not fearful, when ον hear of a yoke, for it
is easy; nor of a burden, for it is light. But bow is this compatible
with what He said before? Straight ie the gate, and narrow is the
way, which leadeth to life. (Matt. vii. 14.) Because straight it is, if
we are lukewarm and listless; but if we obey Christ's precepts, and
follow His example, the yoke becomes easy. And how are we to do
thie? By meekoess. And therefore our Lord begins His divine
Sermon, Blessed are the poor in Spirit (Matt. v. 2), thue you will
find rest for your soul. Fence St. Paul calls his own afflictions a
light burden, and (2 Cor. iv. 17. Cp. Rom. viii. 18. 35), on the other
~ no yoke so hard, no burden so heavy as that of sin.” Cp,
ἢ. v. 7,
80. ζνγὸς xenorés—qopriov ἐλαφρόν] Cp. Isa. x. 27, “The
yoke EX te olen away, use of the anointing.” The Fathers
com the yoke of Christ to a bird’s plumage, which is indeed a
weight to it, but enables it to soar to the sky. “‘ Heec sarcina,” says
Aug. Ser. xxiv. de Verb. Apostoli, ‘non est pondus onerati, sed
ala volaturi.”
Cu. ΧΙ]. 1, rote σάββασι] On the σάββατον δευτερόπρωτον, a
great Sabbath; and therefore the argument of our Lord on this oo-
casion applies ἃ fortiori to ordinary sabbaths.
— τίλλειν στάχναε] which it was lawful for any one to do on an
ordinary day. Seo Deut. xxiii. 25. The Pharisees do‘not blame the
disciples for the act, but for doing it on the Sabbath.
8. τί ἐποίησε Δαυΐδ) When he fled from Saul to Abimelech, the
priest at Nob, a city of the priests (1 Sam. xxi. 6).
4. ἄρτους τῆς προθέσεως The ‘duodecim panes propositionis,”
a Hebraiom, Τρ ΟΣ on (le hammareceth), i.e. ‘ panes ordi-
nis,’ from their being set on the Holy Table in the Tabernacle before
God, and sometimes called orygsy OM) (lehem huppanyim), “the loaves
of the faces,” rendered by the LXX (Exod. xxv. 30), ἐνώπιοι, a8
being always “in conspectu Dei,” and therefore holy (1 Sam. xxi. 6),
whence incense was placed on them (Levit. xxiv. 7); an offering
made afresh every Sabbath to God in the name of the twelve tribes,
and an acknowledgment that they derived their sustenance in body
and soul from Him whoee eyo was ever upon them.
5. ἱερεῖς) who ought to be most zealous for the Law. ( Bengal.)
— βιβηλοῦσι] by various works necessary for the sacrificial ritual
of the Temple.
i
“
#\
ST. MATTHEW XII. 7—18.
ὧδε.----ἰ * Εἰ δὲ ἐγνώκειτε τί ἐστιν, “"Edeov θέλω καὶ οὐ θυσίαν,"
κατεδικάσατε τοὺς ἀναιτίους. ὃ Κύριος γάρ ἐστι τοῦ σαββάτου ὁ Υἱὸς τοῦ
ἀνθρώπου.
35
οὐκ ἂν Hos. 6.6.
~ ch. 9. 13.
4
(Gr) °° Καὶ μεταβὰς ἐκεῖθεν, ἦλθεν εἰς τὴν συναγωγὴν αὐτῶν. 1‘ Καὶ ἰδοὺ, ¢ Mar 5.1.
ἄνθρωπος ἦν τὴν χεῖρα ἔχων ξηράν.
καὶ ἐπηρώτησαν αὐτὸν, λέγοντες εἰ {huke'3. 14.
ἔξεστι τοῖς σάββασι θεραπεύειν ; ἵνα κατηγορήσωσιν αὐτοῦ. | Ὁ δὲ εἶπεν *™* Ἰδ
αὐτοῖς, Τίς ἔσται ἐξ ὑμῶν ἄνθρωπος, ὃς ἕξει πρόβατον ἕν, καὶ ἐὰν ἐμπέσῃ
τοῦτο τοῖς σάββασιν εἰς βόθυνον, οὐχὶ κρατήσει αὐτὸ καὶ ἐγερεῖ ;
2 πόσῳ
οὖν διαφέρει ἄνθρωπος mpoBdrov ὦστε ἔξεστι τοῖς σάββασι καλῶς ποιεῖν.
1δ Τότε λέγει τῷ ἀνθρώπῳ, “Exrewov τὴν χεῖρά cov’ καὶ ἐξέτεινε" καὶ ἀπεκατ-
ἐστάθη ὑγιὴς ὡς ἡ ἄλλη. (Fe) 1 "᾿ Ἐξελθόντες δὲ οἱ Φαρισαῖοι συμβούλιον ¢ Marx 3.6.
ἔλαβον κατ᾽ αὐτοῦ, ὅπως αὐτὸν ἀπολέσωσι. (=
ke 6. 1].
John 10. $9.
& 11. 53.
118.
) 16 Ὃ δὲ ᾿Ιησοῦς γνοὺς
ἀνεχώρησεν ἐκεῖθεν. Καὶ ἠκολούθησαν αὐτῷ ὄχλοι πολλοὶ, καὶ ἐθεράπευσεν
αὐτοὺς πάντας"
5 καὶ ἐπετίμησεν αὐτοῖς ἵνα μὴ φανερὸν αὐτὸν ποιήσωσιν"
1 ὅπως πληρωθῇ τὸ ῥηθὲν διὰ ‘Hoatov τοῦ προφήτου, λέγοντος, δ ** 1800, Ne? iis,
ὁ παῖς μου, ὃν ἡρέτισα' ὁ ἀγαπητός μου, εἰς ὃν εὐδόκησεν ἡ
ψυχή μον.
Θήσω τὸ πνεῦμά pov ἐπ᾽ αὐτὸν, καὶ κρίσιν τοῖς ἔθνεσιν
Hence it was a maxim of the Jews “‘in templo non esse Sab-
τῷ.
6. ἱεροῦ μεῖζον] If the service of the temple can justify the pricets
in labouring on the Sabbath, I, who am greater than the temple and
give sanctity to it, can excuse my disciples.
Christ had not interfered to prevent His disciples from plucking
the corn. Therefore their act was His, and in censuring them the
Pharisees had blamed Him.
1. ἔλεον θέλω] See above, ix. 13.
The Sabbath was made for man (Mark ἢ, 27), and I who am the
Son of Man, the Second Adam, the of the New Creation, am
the Lord and Master of the Sabbath.
8. ὁ Υἱὸς τοῦ ἀνθρώπου) Because I also am the Son of God,
therefore I am the Giver of the Law. And he who gives a law can
dispense with it. This is another assertion of Christ's nebo
No one else (says Titus Bostrensis on Luke vi. 5) is called in the
Gospel the Son of Man but Jesus. And He is called so by Himeelf
Jesus calls Himself Son of Man
hsafed to become Son of Man in 2 sii
salvation. cots) 40 FOU net
The following is an exposition of the argument by Jerome and
You break the Sabbath in the temple by slaying victims, and by
offering them on the wood heaped up on the altar; and you circum-
cise children on the Sebbeth days, and se (according to your own alle-
ions) break the law of the Sabbath, in your desire to keep another
Ww. t the laws of God never contradict each other. (Jerome.)
Observe the circumstances here :—the place, the temple ;—the persons,
the priests ;—the timo, the Sabbath ;—the act iteelf, they profane ;—
and this they do, not from any rasta necessity, as David; but
habitually, every Sabbath, and yet they are δήμιος And if are
blameless, much more are those who are with Me; for I am the Lord
of the Sabbath.
In St. Mark the argument rests on a common apa of huma-
nity. The Sabbath was made for man. But here He speaks of Him-
eclf, the Lord of the Temple, the Truth and not the Type. He who
gave the law of the Sabbath explains its meaning. He teaches them
that it was not merely prohibitory, requiring them to abstain
evil, but preceptive also, commanding to And therefore
He refers them to the practice of the priests and God’s own saying in
their Scriptures, “I will have and not sacrifice” (Hos. vi. 6.
Micah vi. 6). Thus He gave additional life to the Law. For the
season was now come in which they were to be trained by a higher
discipline. (Chrys.) He calls Himself the Son of Man, and His
mesning ie—He whom ye euppose to be a mere man is God. the Lord
of the Sebbath, and has power to change the law, because he gave it.
(Remiy.) He calle Himself the Lord of the —® prophetic
intimation cleared up by the event, that the Law of the Sabbath
would be changed, as it has now been under the Gospel, not by any
alteration in the ion of time due to God, but in the position of
the day ; by the transfer of it from the seventh day of the week to the
first, in memory of the Resurrection of the Sox of Man.
10. τὴν χεῖρα] St. Luke adds (vi. 6) that it was his right hand ;
and that the persons who watched Him were the Scribes and Phari-
sees in order to accuse Him (vi. 7).
IL πρόβατον iv} “" ἕν, cujus non magna.” (Bers) You
to preserve your property, though it be only 8 single sheep, profane
the Sabbath, according to your own sense of the terms; and yet you
πα ἢ Me with profaning it when I restore health to your brother;
which I do with much less labour than you can draw a single sheep
from a pit. (Jerome.) Ye are evil interpreters of the Law, who sa
that 1 ought to rest from good deeds on the Sabbath. In the Sabbat!
3 ry ol ᾽
lar. manner for our
ΠΡ 4
of aero we shall rest from evil, but doing good will be our Sab-
bath itself.
— βόθυνον] Luke xiv. 5, φρέαρ. ‘
. ἀπεκατεστάθη) He does not say as it was before, but ὡς 4
ἄλλη. See on Acts i. 6.
11. ὅπως πληρωθῇ τὸ ῥηθέν] A remarkable specimen of the
manner in which the Holy Spirit, speaking by the Evangeliste, deals
with the Prophecies of the Old Testament in order to interpret them.
--ὅπωε πληρωθῇ τὸ ῥηθὲν is the form used by the Evangelists when
this process of Divine Exposition is performed. It is, as it were, the
title of an Evangelical Targum or Paraphrase. See above on ii. 28.
The elucidation of the prophecy (Isa. xlii. 1), as explained by our
Lord, is as follows. For the Hebrew x3y (abedi), ‘my servant,’ He
does not say ὁ δοῦλόε μου, which would be derogatory to His Divine
Person, but ὁ παῖς μου, where παῖε offers a double sense, servant
and eon. (Cp. on Acts iii. 13. 26; iv. 27. 30.) And it is one of the
felicitous circumstances (may not they be called providential ?) which
mark the formation of the LXX Version, that in this prophecy con-
cerning Christ it was enabled to use a word (wats) which mgt sug-
t the double sense of the word, pre-eminently significant of Christ,
in Whom were united the obedience of the servant and the dear
ness of the son. (Cp. Heb. iii. 5.) For the Hebrew i377
(ethmak-bo), ‘I will lay hold on him, in order to support him (see Pe.
lxiii. 8, especially Ps. Ixxxix. 21. Isa. xli. 10), He says ὃν ἠρέτισα,
‘whom I have [aid hold on or chosen, My delight.” For ovgrtp
RYH PRY (ad yasim ba-arets mishpat) in les. xiii. 4, ‘till He
establish justice on the earth,’ He says, ἕως ἂν ἐκβάλῃ als νῖκος τὴν
κρίσιν, ‘till He bring forth jydgment to victory,” so that no further
conflict will remain, 1. 6. Hie ju igment will not only be true, but vic-
torious.
Again (in v. 21) He says τῷ ὀνόματι for trtin'n (ulethoratho),
i.e. for His Law, which would have given an unintelligible sense to a
Gentile unacquainted with the old covenant.
The next modification ἔθνη for ΟἿ (iyttm), islands, was almost
an Modification, inasmueh as νῆσοι, though ὁ literal render-
ing, would not to a Greek or Gentile car have the sense of ἔθνη,
which it had to the Hebrews familiar with the Old Testament (e. g.
Gen. x. 5. Seo Mede's Essay, p. 272).
Thus the Holy Ghost ing by the Evangelist vindicates our
Lord from the cavils of the Pharisces, as described in this chapter,
and shows that His meek and pacific, and yet wise and victorious
conduct in dealing with His enemies, corresponded with that pro-
dicted of the Messiah; and He teaches those who required to be
taught, that the prophet was there ‘peaking of the Messiah, as indeed
the Chaldee paraphrast understood him to do.
From this Lape and others we perceive the reasons why our
Lord and the Evangelists did not always cite the LX X Version of the
Old Testament, nor give a literal version of their own. Their pur-
was to give the sense which was in the mind of the Spirit when
ὁ wrote the Prophecies. And since the Prophecies had been spoken
in other times long past, and to a single people, and since the Evan-
gelical Interpretations of the Hebrew Prophecice were designed for
all ages and nations of the world, therefore to accomplish their pur-
pose of conveying the sexse, it was necesssry for them often to give
8 paraphrase rather than a version of them. In fact, the mode in
which the ancient Prophecies are explained in the New Testament,
displays the most perfect exemplification of the critical rule,
Nec verbum verbo curabis reddere fidus
Interpres.” Fa
wT
ἀπαγγελεῖ. 9 Οὐκ ἐρίσει, οὐδὲ κραυγάσει οὐδὲ ἀκούσει τις ἐν
ταῖς πλατείαις τὴν φωνὴν αὐτοῦ. ™ Κάλαμον συντετριμμένον ov
κατεάξει, καὶ λίνον τυφόμενον οὐ σβέσει ἕως ἂν ἐκβάλῃ εἰς νῖκος
Kal τῷ ὀνόματι αὐτοῦ ἔθνη ἐλπιοῦσι.
(Ὁ 2! Τότε προσηνέχθη αὐτῷ δαιμονιζόμενος, τυφλὸς καὶ κωφὸς, καὶ ἐθερά-
(τ) > Καὶ
ἐξίσταντο πάντες οἱ ὄχλοι, καὶ ἔλεγον, Μήτι οὗτός ἐστιν ὁ υἱὸς Δαυΐδ;
(3232 **Ot δὲ Φαρισαῖοι ἀκούσαντες, εἶπον: Οὗτος οὐκ ἐκβάλλει τὰ δαι-
(Fz) > Εἰδὼς δὲ
ὁ ᾿Ιησοῦς τὰς ἐνθυμήσεις αὐτῶν εἶπεν αὐτοῖς, Πᾶσα βασιλεία μερισθεῖσα
καθ᾽ ἑαυτῆς ἐρημοῦται, καὶ πᾶσα πόλις ἣ οἰκία μερισθεῖσα καθ᾽ ἑαντῆς
οὐ σταθήσεται. * Καὶ εἰ ὁ Σατανᾶς τὸν Σατανᾶν ἐκβάλλει, ἐφ᾽ ἑαντὸν ἐμε-
ρίσθη: πῶς οὖν σταθήσεται ἡ βασιλεία αὐτοῦ ; 3 Kai εἰ ἐγὼ ἐν Βεελζεβοὺλ
ἐκβάλλω τὰ δαιμόνια, οἱ υἱοὶ ὑμῶν ἐν τίνι ἐκβάλλουσι ; διὰ τοῦτο αὐτοὶ ὑμῶν
ἔσονται κριταί. 38 Εἰ δὲ ἐν πνεύματι Θεοῦ ἐγὼ ἐκβάλλω τὰ δαιμόνια, ἄρα
9 Ἢ πῶς δύναταί τις εἰσελθεῖν
εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ, καὶ τὰ σκεύη αὐτοῦ διαρπάσαι, ἐὰν μὴ πρῶτον
δήσῃ τὸν ἰσχυρόν ; καὶ τότε τὴν οἰκίαν αὐτοῦ διαρπάσει. 89 Ὁ μὴ ὧν per’
Cr) 3! διὰ
τοῦτο λέγω ὑμῖν, πᾶσα ἁμαρτία καὶ βλασφημία ἀφεθήσεται τοῖς ἀνθρώποις"
96 ST. MATTHEW XII. 19—32.
AY ,
τὴν κρίσιν.
i Luke 11. 14.
πευσεν αὐτόν: ὦστε τὸν τυφλὸν καὶ κωφὸν καὶ λαλεῖν καὶ βλέπειν.
k ch. 9. 84,
ae
e 1). 1s, ΠΣ A ,
μόνια, εἰ μὴ ἐν τῷ Βεελζεβοὺλ ἄρχοντι τῶν δαιμονίων.
ἔφθασεν ἐφ᾽ ὑμᾶς ἡ βασιλεία τοῦ Θεοῦ.
3 aA > 2 Ἂς 3 νε Ἁ ig > > aA >
1Mans.0. ἐμοῦ κατ᾽ ἐμοῦ ἐστι καὶ ὁ μὴ συνάγων per’ ἐμοῦ σκορπίζει.
John 3. 16.
Heb. 6
& 10. 26.
ἡ δὲ τοῦ Πνεύματος βλασφημία οὐκ ἀφεθήσεται τοῖς ἀνθρώποις. ὃ Καὶ ὃς
ἂν εἴπῃ λόγον κατὰ τοῦ Υἱοῦ τοῦ. ἀνθρώπον, ἀφεθήσεται αὐτῷ: ὃς δ᾽ ἂν
40. κάλαμον] “ Qui
onus fratris, quassatum
not in heart with Me in My conflict with Satan, he will be treated by
Me asan enemy; and whosoever does not gather with Me,—that ia,
labour with Me in the spiritual harvest for the salvation of souls, scat-
tori non porrigit manum, nec portat
jamum confringit ; qui scintillam fidet con-
temnit in parvulis, linum extinguit fumigans.” (Jerome.)
24. Βεελζεβούλ] See above, x. 25.
27. ἐν) Hebr. ἃ, by, with, See Vora. Hebr. 218. Cp. Matt. iv. 1
with Luke iv. 1.
— οἱ υἱοὶ ὑμῶν] Your disciples. This is the more modern inter-
retation, and Acts xix. 13. 14, is quoted in behalf of it; but this
oes not seem conclusive. For there the devils were victorious.
Some of the Fathers interpret this of the Apostles, as follows :—
The Pharisees ascribed the works of God to the power of the
Devil. Our Lord does not answer their words, but their ahsughts, in
order that even thus they might be constrained to acknowledge the
wer to be Divine of Him who saw the secrets of their hearts. And
ὁ asks this question, “ ΒΥ whom do your sons cast them out ?”"—
your eons, the Apostles, concerning whom He said rhe 28), “Ye
shall sit on thrones judging the twelve tribes of Israel.” (Jerome.)
Observe His mildness. He did not say, By whom do My Apostles
cast them out? but By whom do your sons?—in order that they
might be brought to the same mind with the Apostles, whom He calls
their sons. For the Apostles had recetved power from Him to cast
out devils (Matt. x. 1), and it does not appear that the Jews had
brought any such charge against them. And the Apostles were taken
from among the Jews, and yet they listened to Christ and owned Him
as their Master; therefore “ they shall he your judges,” i. 6. condemn
you of inconsistency, and unbelief, and of envy and malice against
le. (Chrys., Hilary.)
28. ἔφθασεν) vent, with an idea of surprise: an Hellenistic use
of the word preserved in modem Greece. Ὅταν, ἼΑτακτα, iii.
646. ‘ If I by the Spirit os God ;) or, as it isin St. Luke, ‘If I by the
finger of God,'—thut finger which the Magicians of t acknow-
ledged (Exod. viii. ΝΗῚ and by which the law was written. Exod.
xxiv. 12. Deut. ix. 10. (Jerome.) Observe His gentleness and love.
He would attract them to Himself. Why do you cavil at the bless-
ings which are now offered to you? Why resist God's gracious
designs for your salvation? Rather you ought to rejoice because the
kingdom of God is come to you; and because I am ot to give
you the blessings preannounced by the Prophets, and because your
ghostly enemy is now cast out by Me. (Chrys.)
We ought not to think oureelves secure. Our ghostly enemy is
called the strong man even by his conqueror, and he is the " Prince
of this world,” which lieth in wickedness. (John xii. 31. Eph. ii. 2.)
The Tempter was bound by Christ at the Temptation, when he
was called Satan by Christ,—*Get thee hence, Satan" (Matt. iv.
10); and Christ entered his house and spoiled bis goods,—that ie,
us mex from his grasp, and subdued us to Himvelf, and made
a for Himeelf. “ Vasa ejus et domus nos eramue.” Jren. iii.
. 2, ry.
80. ὁ μὴ ὧν μετ᾽ ἐμοῦ] Observe μή. fa man is neutral, and is
1 They who sin thus (says Athanasius) refer the work of God to the
Devil; they Judge God to be the Devil; and the true God to have nothing |
more in His works than the Evi) Spirit. See dthanas. ad Serapion. § 50.
tera the ears of corn which he ought to bind into sheaves to be housed
in Μὰ bara. This is to be compared with Mark ix. 40. Luke ix. 50.
his is another answer to the objection of the Jews. Satan is
on one side, I on the other. He rebels against God; I invite all
men to him. He holds men captive, I release them. He preaches
idolatry, I the bebe! 4 of the one true God. He tempts to sin, I lead
to virtue. (Jerome. Chrys.) How then can I be thought to work with
him and he with Me? He is not with Me, and therefore is against
Me. He gathereth not with Me, and therefore ecattereth. He says,
indeed, in sooner pace “He that is not againet us is for us” (Luke
ix. 50, Matt. ix. 40), but these two sayings are not contrary. Here
He is speaking of one opposed to Him in heart and hand; there of
one who was with them ἐπ spirit though not in person; for he cast
out devils in Christ's name. (Cp. Chrys.)
81. Πνεύματοε βλασφημία] i.e. against the Holy Ghost. Cp.
Matt. x. 1, ἐξουσία πνευμάτων. 1 Cor. ix. 12, ἐξουσία ὑμῶν.
It is observable that both in St. Matthew here (xii. 31, 32), and in
St. Mark ae 28, 29), our Lord says, ‘sin and blasphemy’ in the firet
member of the sentence, but only speaks of βλασφημία in the latter
member of the sentence, as irremissible. The question, therefore,
which has been argued by Divines 53 concerning sin against the Hol
Ghost, may perhaps be properly reduced, as far as connected wi
this place, to an enquiry concerning the nature of blasphemy against
the Holy Ghost.
The Blasphemy against the oly Ghost, of which our Lord here
speaks, ie that which ascribes to Beelzebub the Prince of the Devils,
and enemy of God and Man, works done by the Spirit of God for the
salvation of man and the glory of God 3.
Again, Blasphemy against the Holy Ghost is ter than blas-
phemy against Christ as man, because the Holy Ghost did not take
the nature of man; and Christ as man is inferior to the Holy Ghost,
Athanas, contra Arian. p. 358; iv. pp. 561—567.
From this passage it is rightly inferred, that the Holy Ghost is a
Person, and that He is God. See St. Cyril in Caten. Luke xii. 3,
and Bp. Pearson, On the Creed, Art. viii.
BL. οὐκ ἀφεθήσεται] i.e. is very unlikely to obtain forgiveness.
Not that it never can. See Aug. Retract. i. 19, “de nullo quamvis
imo in hac vita desperandum est;” and Ambrose, de Peenit. ii. 4.
ut inasmuch as it grieves the Holy Ghost, and provokes Him to
withdraw His grace from the soul and leave it to itself, it is almost a
suicidal act; and it is impossible, Aumanly speuking, to renew such an
one to repentance. (Heb. vi. 4—8.) Bat with God nothing is im-
pete. (Matt. xix. 26. Mark x. 27.) Cp. Aug. Serm. Ixxi. de
rm. in Monte i. 22, and see the note on Mark vi. 5.
82. κατὰ τοῦ Υἱοῦ τ. ἀνθρώπου] He who speaks a word against
the Son of Man, being offended by My appearance, seeing
2 See a Lapide here and Olshausen, and Professor Browne, On Article xvi.
3 See St. Mark ili. 30. So Athanas. adv. Serapion. (iv. p. 662). SS.
Jerome, Chrysostom, Ambrose, and others interpret the passage.
ST. MATTHEW XII. 88---40.
37
» x
εἴπῃ κατὰ τοῦ Πνεύματος τοῦ ἁγίου, οὐκ ἀφεθήσεται αὐτῷ οὔτε ἐν τούτῳ
kel 2A ¥ 2 iol tA
τῷ αἰῶνι οὔτε ἐν τῷ μέλλοντι.
(ὦ) 3 ™*H ποιήσατε τὸ δένδρον καλὸν,
δ mech. 7. 17.
Και Lures. 48, sq.
τὸν καρπὸν αὐτοῦ καλόν" ἢ ποιήσατε τὸ δένδρον σαπρὸν, καὶ τὸν καρπὸν
» A , 2 4 a A on 2 ὃ , Bon ,
αὐτοῦ σαπρόν' ἐκ yap τοῦ καρποῦ τὸ δένδρον γινώσκεται. Γεννήματα 5 ch. 3.7.
lal > . ye je
ἐχιδνῶν, πῶς δύνασθε ἀγαθὰ λαλεῖν, πονηροὶ ὄντες ; ἐκ yap τοῦ περισσεύ- Luke 6.45.
ματος τῆς καρδίας τὸ στόμα λαλεῖ. (SF) ὃδ Ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ
a 2 , 9 4 Ne Ν 4 > les lel aA
θησαυροῦ ἐκβάλλει ἀγαθά: καὶ ὃ πονηρὸς ἄνθρωπος ἐκ τοῦ πονηροῦ θησαυροῦ
ἐκβάλλει πονηρά. (3) © Δέγω δὲ ὑμῖν, ὅτι πᾶν ῥῆμα ἀργὸν, ὃ ἐὰν λαλήσωσιν
εν aA
οἱ ἄνθρωποι, ἀποδώσουσι περὶ αὐτοῦ λόγον ἐν ἡμέρᾳ κρίσεως"
37 9 Q A
ἐκ yap τῶν
λόγων σον δικαιωθήσῃ, καὶ ἐκ τῶν λόγων σου καταδικασθήσῃ. ;
(+) 8 Τότε ἀπεκρίθησάν τινες τῶν Τραμματέων καὶ Φαρισαίων λέγοντες,
Διδάσκαλε, θέλομεν ἀπὸ σοῦ σημεῖον ἰδεῖν. (F) °'O δὲ ἀποκριθεὶς εἶπεν 9... 15...
αὐτοῖς, Γενεὰ πονηρὰ καὶ μοιχαλὶς σημεῖον ἐπιζητεῖ: καὶ σημεῖον οὐ δοθήσεται
αὐτῇ, εἰ μὴ τὸ σημεῖον Iwva τοῦ προφήτου. 43 Ὥσπερ γὰρ ἦν ᾿Ιωνᾶς ἐν
ark 8. 11.
Luke 1]. 16, 29.
1 Cor. 1. 22.
p Jonah 1. 17.
& 2.1, 2.
that I am supposed to be the carpenter's son, and to have James and
Joses and Judas for My brethren, he may be forgiven; but he who
sees My m works, and reviles Me who am the Word of God, and
says that the works of the Holy Spirit, working by Me, are the works
of Beelzebub, has no forgiveness. ( Jerome.)
— οὔτε ἐν τῷ μέλλοντι) Some have hence inferred that sine
not forgiven in this world may be forgiven in another. But this
inference contradicts the general teaching of Scripture. (St. Luke xvi.
πὰ and note. ahi oon 4. eee oes ix. Habs Gloss. on
this passage says, “ hence is refuted the heresy of Origen, who said
that after many all sinners should obtain pardon ;” and St.
Mark “ (ch. iii. 29), οὐκ ἔχει ἄφεσιν ele τὸν αἰῶνα. The
phrase taken together signifies nunquam, and is a Hebraism found in
the Talmud. See Vorstius de Hebr. p. 42, just as ἐν τῷ αἰῶνι
τούτῳ καὶ ἐν τῷ μέλλοντι, Ep. i. 21, is a Hebraism fur semper.
It is observable that the Hebrew nip (vlam), according as it is
used with certain pronouns, signifies both ‘ this world’ and ‘ e¢ernity.”
Hence the similar use of αἰὼν in the N. Test., i.e. ὁ αἰὼν οὗτος, this
present world; ὁ αἰὼν ἐκεῖνος, that world which is to come; els τὸν
«ἰῶνα, for the world, the future world, that which is κατ᾽ ἐξοχὴν the
world for which we ought to re; εἰς τοὺς αἰῶνας, for all ages;
hence αἰώνιος, alan κα See Matt. xxv. 46.
88. ποιήσατε] Cp. John viii. 53. Indicate, agnoscite, fatemini ;
εἴπατε. (Euthym.) It is rule often applicable to the diction of the
N. Test, that “ verba que facere siguificant uynitionem facti signifi-
care.” Cp. Glass. Phil. Sacr. p. 370.
Ye accuse Me of working by Beelzebub. But if the devil be
evil, he cannot do good works, δὸ that if My works are good the devil
is-not the doer of them. (Jerome.) A tree is known by its fruits,
not the fruits by the tree. The tree is the cause of the fruit, but the
fruit is the proof of the tree. But ye reverse this. Having no fault
to find with the fruit, ye pass sentence against the tree, saying that I
have a devil. (Chrys.)
_ Since a good tree bringeth forth good fruit, and a corrupt tree
bringeth forth evil fruit (Matt. vii. 17), therefore (ποιήσατε)
size my works as good ; or, if you will not do this, prove Me to be
evil, and therefore My works evil, for a tree is known by its fruits.
But since the fruits I bring forth are good, and you cannot deny this,
therefore I cannot be evil. Therefore owa me as such, confess Me
to be the Son of God. But ye who charge Me with working by
means of Beelzebub, are children of the Evil One. Ye yourselves
are γεννήματα ἐχιδνῶν, the breod of the Old Serpent, how therefore
can you speak what is good? No wonder, therefore, that you, being
the children of the devil, revile the Son of God, and make Him an
agent of the Evil one.
He then describes the punishment of evil words.
86. ῥῆμα ἀργόν] ἀργὸς here is not simply ofiosus, as a person at
leisure,—much less as a person who enjoys seasonable leisure in order
that he may work,—but as one who will not work when he ought to
work (‘qui opus detrectat’). Cp. 2 Pet. i. 8, οὐκ ἀργοὺς οὐδὲ
ἀκάρπους, and Eph. v. 11.
“Oliosum verbum,” says Jerome, “est quod sine utilitate et
loquentis dicitur et audientis, si omissis seriis de rebus frivolis loqua-
mur ;” and therefore a person is guilty of ῥήματα ἀργὰ, who omits
to use speech for its proper purpose of edification to men and of glory
to God, and abuses the best member that he has (Ps. cviii. 1) in
uttering words of levity, impurity, or outrage against God and calumny
againet man. How much more one who disseminates them by the
public press!
1 Something like the notion derived from this text, and propagated by
some in our own days, that our Lord was crucified on a Thursday, and
therefore the observance of Good Friday is unscriptural, was broached and
exploved in ancient times. See Bp. Pearson, p. 488; ὁ Lapide in loc.
The following is from Kain. ‘ Duas tantim noctes, et unum diem Jesus
in sepulcro fuit; sed Hebrai qui noctem diei initium constituebant, duas
noctes cum partibus primi ac tertii diei tres dies aque tres noctes cucabant,
tempus incompletum pro completo habebant; et in omnibus fere linguis,
— ἀποδώσουσι περὶ αὑτοῦ λόγον] This anomaly of Syntax,
found sometimes in classical authors (Matth. Gr. Gr. 88 310. 562), is
of frequent occurrence in Hebrew (Gen. ii. 17. Exod. xxxii, 1.
Ezek. xxxiii. 2. John xvii. 2. Acts x. 38), and is very useful in
order to bring out the prominent idea (here ῥῆμα ἀργὸν) at the
beginning of the sentence.
Here it may be observed generally that most of the anomalies of
1 eo in the New Testament, which at first may offend the taste
of the classical reader, are Hebraisms consecrated by use in the Old
Testament, and are doubtless designed to remind him of the connexion
of the New Testament with the Old, and to show that both Testa-
ments are distinct from other books, and are from One and the
same Hand. And they are admirably contrived to facilitate the
grouping of ideas, and for presenting them in the best form and with
the brightest colouring to the ler. They may indeed be called
solecisms, when measured by the standards of human Philology; but
they are above those standards, and are to be referred to the rules of
another and higher Grammar—the Grammar of Inspiration.
88. σημεῖον] i.e. ἀπὸ τοῦ οὐρανοῦ (see xvi. 1. Mark viii. 11);
such as was given under Moses by the pillar of cloud, the thunders at
Sinai, the manna in the wilderness, or in fire as by Elias, or with
thunder as under Samuel. They require a Seren if the miracles
re, had seen were no signs. (Jerome.) ell may He say ἐπι-
ἡτεῖ.
89. μοιχαλίς] adulterous: because it had forsaken God and joined
itself to others in spiritual harlotry. (Jerome. )
— σημεῖον οὐ δυθήσεταιἾ i.e, none in answer to their demands
and to gratify their rile (cp. Herod’s case, Luke xxiii. 8); and
that which shall be given shall not be from keaven, but from the grace,
and will not persuade them to believe, but condemn their unbelief.
But did not Christ give other σημεῖα Yes; but not to the
curiosity of a wicked re adulterous generation. See Mark vi. 5.
Luke xxiii. 8.
But was the resurrection (ty)
8 challenge from that generation
John ii. 20, 21.
— Ἰωνᾶ τοῦ προφήτου] Jonah was a σημεῖον of Christ,—
In preaching before and after his resurrection.
In offering himself to death to appease the storm and save the
ship—an argument for the Atonement.
In his burial and resurrection after three days.
On the parallel between Jesus and Jonas, see Cyril. Hieros.
Catech. xiv. p. 213.
Our Lord sometimes speaks of His resurrection as to take place
on the third day (ep, Matt. xvi. 21; xvii. 23; xx. 19. ark
x. 84. Luke xviii. 33; xxiv. 7); and sometimes as to take place
after three days (Mark viii. 31. Matt. xxvi. 61; xxvii. 63). These
periods therefore are coincident. This is explained from the Jewish
mode of reckoning time, according to which any portion, however
short, of the period of twenty-four hours was reckoned as a νυχθή-
μερον. See below, xvii. 1, and Hieron. Τλοηρλνί., Aug., and Bp.
Pearson On the Creed, Art. has 488. 482, and the notes!. “I have
treated more fully,” says St. Jerome, “on this passage on my com-
ment on the Prophet Jonah. I will now only say, that this is to be
explained by a figure of speech called synecdoche, by which a part is
put for the whole; not that our Lord was three whole days and three
nights in the grave, but part of Friday, put of Sunday, and the whole
of Saturday are reckoned α as three days.”
The days of Christ's absence from His disciples were shortened
pars diel, mensis, anni, dies, mensis, annus per synecdochen dici solet.
Sic etiam 1 Sam. xxx. 12, tres dies εἰ noctes, v. 18, explicatur usque ad
diem tertium; add. 2 Chron. x. 5, coll. v. 12. Gen. xlii. 17,18. Deut. xiv.
28, coll. xxvi. 12. Tob. iii. 12, 18. Vid. Relandi Antiqq. Hebr. iv. 20,
hanc verd fuisse Judeeorum loquendi consuetudinem, et hic ipse locus
noster docet, et exinde quoque patet quod ut probe Relandus |. h. mo-
nuit, nunquam Apostolis controversia mota est de spatio hoc dierum trium
et noctium quo se Jesus in sepulchro commoraturum esse preedixerat.”
ified by Jonah) given in answer to
Yes. See xxvii. 40. Mark xv.
98
ST. MATTHEW XII. 41—50.
ed ig A , a“ ε ‘4 ᾿Ὶ “a C4 ν ¥ « en A
τῇ κοιλίᾳ τοῦ κήτους τρεῖς ἡμέρας Kal τρεῖς νύκτας, οὕτως ἔσται ὁ Υἱὸς τοῦ
4 Luke 11. 32.
Jonah 3. 5.
ἀνθρώπου ἐν τῇ καρδίᾳ THs γῆς τρεῖς ἡμέρας καὶ τρεῖς νύκτας. 41° Avdpes
Νινευῖται ἀναστήσονται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης, καὶ κατακρι-
A > , 9 , 3 x la > a Ν is AY a 3 aA
νοῦσιν αὐτήν: ὅτι μετενόησαν εἰς TO κήρυγμα “Iwvar καὶ ἰδοὺ πλεῖον ᾿Ιωνᾶ
τι Kings 10. 1.
2 Chron. 9. 1.
Luke 1). 81].
8 Luke 11. 24.
ὧδε. 43: Βασίλισσα Νότου ἐγερθήσεται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης,
Ν aA 3 , 9 A , A A > A x a
καὶ κατακρινεῖ αὐτήν' ὅτι ἦλθεν ἐκ τῶν περάτων τῆς γῆς ἀκοῦσαι τὴν σοφίαν
Σολομῶνος" καὶ ἰδοὺ, πλεῖον Σολομῶνος ὧδε.
(399 45" Ὅταν δὲ τὸ ἀκάθαρτον
πνεῦμα ἐξέλθῃ ἀπὸ τοῦ ἀνθρώπου, διέρχεται δι’ ἀνύδρων τόπων ζητοῦν ἀνά-
παυσιν, καὶ οὐχ εὑρίσκει. “ Τότε λέγει, ᾿Επιστρέψω εἰς τὸν οἶκόν μου ὅθεν
ἐξῆλθον' καὶ ἐλθὸν εὑρίσκει σχολάζοντα, σεσαρωμένον καὶ κεκοσμημένον'
, A 4 i ε a e@ \, # ,
τότε πορεύεται καὶ παραλαμβάνει μεθ᾽ ἑαυτοῦ ἑπτὰ ἕτερα πνεύματα πονη-
ρότερα ἑαντοῦ, καὶ εἰσελθόντα κατοικεῖ ἐκεῖ; καὶ γίνεται τὰ ἔσχατα τοῦ
3 Μ᾽ 2 ’ ’ A , 9 AY ἊΝ ~ 4 lad
ἀνθρώπον ἐκείνον χείρονα τῶν πρώτων. Οὕτως ἔσται καὶ τῇ γενεᾷ ταύτῃ τῇ
t 2 Pet. 2. 30, 21. 45 ἱ
Heb. 6. 4.
& 10. 26.
nw
πονηρᾷ.
υ Mark 3. 31.
Luke 8. 19.
(Ὁ 8° Ἔτι δὲ αὐτοῦ λαλοῦντος τοῖς ὄχλοις, ἰδοὺ, ἡ μήτηρ καὶ οἱ ἀδελφοὶ
αὐτοῦ εἱστήκεισαν ἔξω, ζητοῦντες αὐτῷ λαλῆσαι. “1 εἶπε δέ τις αὐτῷ, ᾿Ιδοὺ,
ἡ μήτηρ σον καὶ οἱ ἀδελφοί σον ἔξω ἑστήκασι, ζητοῦντές σοι λαλῆσαι. 48 Ὁ
δὲ ἀποκριθεὶς εἶπε τῷ εἰπόντι αὐτῷ, Τίς ἐστιν ἡ μήτηρ pov; καὶ τίνες εἰσὶν οἱ
10 ,ὔ 49 AS a AY a 9 aA 32 Ν ‘
ἀδελφοί pou; “ καὶ ἐκτείνας THY χεῖρα αὐτοῦ ἐπὶ τοὺς μα
᾿Ιδοὺ, ἡ μήτηρ μον καὶ οἱ ἀδελφοί μου' δ
ἃς αὐτοῦ, εἶπεν,
ὅστις γὰρ ἂν ποιήσῃ τὸ θέλημα
in my to them as far as was consistent with the fulfilment of the
rophecy.
J Mite is an observable instance of the uses of the Gospels in con-
firming the Old Testament. Our Lord here refers to the wonderful
history of Jonah, swallowed and disgorged by the fish. He treats it
asa true ney to be understood in its plain sense, and expounds the
meaning of jt, hitherto unrevealed, viz. that it was not only a history,
but also a prophecy, a typical representation of Himeelf,—of His own
wonderful Death, Burial, and Resurrection. Cp. the testimony of the
Holy Ghost, speaking by the Ἢ ΧΗΣ St. Peter, confirming the his-
tory of Balaam and the ass. (2 Pet. ii. 15.)
By this specimen of Divine exposition, Our Lord suggests to all
readers of the Old Testament the belief, that whatever they may now
find there difficult to be understood, will one day be explained, and
perhaps be seen to be prophetic and typical of the greatest mysteries
of the Gospel ; and that in the mean time it is an exercise of their
Faith, and a trial of their humility,—a divinely appointed instrument
of their moral probation. And it is because they are strange and mar-
vellous, that such histories as those of Jonah and Balaam are the best
tests of the strength of our faith.
40, καρδίᾳ τῆς yiie] Jonah's soul as well as body was ἐν τῇ
κοιλίᾳ τοῦ κήτους (Jonah ii. 1). Therefore the καρδία γῆς may be
what St. Paul calls τὰ κατώτερα τῆς γῆε (Eph. iv. 9. 1 Pet. iii. 19.
See the of the Fathers, quest by Bp. Pearson, Art. v. pp.
443—450), and this appears to spoken of our Lord's human
soul descending into Sheol or Hades.
ἢ = Βασίλισσα Νότου] Observe the absence of the article. See
il.
— περάτων τῆς yas] Hebr. pen nivp or ‘ops (aphse or ketsoth
haarets), Ps. ii. 8; lxv. 8, and passim.
48. ἀνύδρων τόπων] The opposites of Paradise, and strikin;
witnesses of man’s sin, which is the physical as well as moral wild-
ness and desolation (cp. Olshausen here).
44. olxdv μου] “ Suum putat; ἐξῆλθον, quasi non ejectus.” .)
— εὑρίσκει σχολάζοντα] "" Vacuam Deo, Deique gratia, ideoque
aptam ut fiat domus Diaboli, nam Nihil agere est male agere.”
And it was swept and garnished like an untenanted lodging, ready to
be let to the first comer.
45. οὕτως ἔσται τῇ γενεᾷ τι] The evil spirit had been cast
out of the Jewish Nation when they received the Law; and he
walked in the wilderness of heathenism. But the heathen would
believe in God, and the Devil be cast out of them and return to
the Jews whom he had left, and the last state of that Nation is
worse than the first; for they are now beset by a larger number of
evil spirits, when they blaspheme Christ in their synagogues, and so
they are in a worse condition than when they were in Egypt itself,
1 The following important fragment on the four wove is from Papias,
echolar of St. John (ap. Routh, Reliq. Sacr. ex Cod. M88. 2397).
“ἃ. Maria, mater Domini. ii. Maria, Cleophe sive Alphet uxor,
que. fuit mater Jacobi Episcopi et Apostoli, et Simonis et Thadei et cu-
epee Joseph. iii. Maria Salome, uxor Zebedei, mater Joannis Evange-
istze et Jacobi (confer Matt. xxvii. 56, et Mare. xv. 40 et xvi. ἢ.
iv. Maria Magdalena. (We may add v. Mary of Bethany.)
‘«Istee quatuor in evangelio reperiuntur. Jacobus et Judas et Joseph
filii erant 11d materters Domini. Jacobus, quoque et Joannes 111 alterius
before the Law. Accordingly the calamities which befel the Jews
under Vespasian and Titus, were far more grievous than any in
t, Babylon, or under Antiochus. (Jerome.) A warning to those
who speak softly of Judaism, as it is now. We must pray for the Jews,
and even the more fervently, because Christ has taught us to detest
Judaism,
46. ἀδελφοῆ Compare Matt. xiii. 55, where his brethren are
called James and Joses and Simon and Judas, and these were sons of
a Mary. See Matt. xxvii. 56. Some of the ancients imagined that
these were children of Joseph by a former marriage. (Euseb. ii. 1.)
But the more probable opinion 16 that they were ἐπὶ, or cou-
sins of Christ Teraseb, Hist. iii. 11); sona of the Mary who was the
sister of the Blessed Virgin and wife of Cleopbas or Alpheus. See
x. 3 John xix. 25. Jerome, ad loc., who calls them “ Mari: libe-
ros, matertere Domini que esse dicitur mater Jacobi et Josephi et
Jude.” See δἷοο Ap. Pearson On the Creed, Art. iii. pp.
and Dr. W. H. Mill's Dissertations, ii. pp. 221—2901.
48. τίς ἐστιν ἡ μήτηρ pov] “Non spernit matrem, sed ante-
ponit Patrem.” (Bengel.
“Qui Christi frater est credendo, mater efficitur icando ;
quasi enim parit eum quem in corde audientis infuderit; et si per
ejus vocem amor Domini in proximi mente generatur.” (Greg. M.
Moral. in Evang. i. 3, p. 14455
His mother was perhaps moved by a spirit of vain glory, and
came to draw Him from preaching; to display to the multitude the
wer she had over One who could work 80 great miracles. ( Theophy-
Jock on Mark iii. 32.) Hear what He says, because His mother and
His brethren were eager to show that they were related to Him, and
were vain-glorious on that account. (S¢. Chrys. on ch. viii. 20.)
Hence we learn that it was of no benefit even to have borne Christ
in the womb, and to bring forth that Wonderful Offspring,—without
holiness.
He uttered these words, not as if He were ashamed of His
Mother, or denied her to be His Mother, but to show that her
maternity was of no benefit to her unless she did her duty. And
what she now attempted to do was an effort of exceeding vain
glory. For she desired to show the people that she had power and
authority over her Son. Observe her folly 3 and theirs, for when they
ought to have come in and listened with the multitude, and if they .
were not willing to do this, to await the conclusion of His Discourse,
and then to address Him, they call Him out, and do this in the pre-
sence of all, betraying excessive ambition, and wishing to show that
they can command Him. (Chrys.)
There is but one true nobility, that of obedience to God. This
is greater than that of the Vingin’s relationship to Christ. Therefore
when a woman in the crowd exclaimed, “ Blessed is the womb that bare
matertere Domini fuerunt fillf. [1486 Maria Jacobi Minoris et Joseph mater,
uxor Alphei soror fuit Maris, matris Domini, quam Cleophe Joannes
nominat (xix. 25), vel A patre vel ἃ gentilitatis familia vel alia causa.
fiitia Maria Salome vel a viro, vel a vico, dicitur: hanc eandem Cleopbee
quidam dicunt, qudd duos viros habuerit.”
2 ἀπόνοιαν---ἃ strong term (which it has become necessary to point out),
showing what would have been the opinion of St. Chrysostom and the
Church in his age. of the doctrine now enforced as an article of faith; vis.
that of the exemption of the Blessed Virgin from original and actual sin.
ST. MATTHEW XIII. 1—11.
39
τοῦ Πατρός μου τοῦ ἐν οὐρανοῖς, αὐτός μον ἀδελφὸς καὶ ἀδελφὴ καὶ μήτηρ
» ,
ἐστιν.
ΧΙΠ. (9 1" Ἐν δὲ τῇ ἡμέρᾳ ἐκείνῃ ἐξελθὼν ὁ ᾿Ιησοῦς ἀπὸ τῆς οἰκίας,
a Mark 4. 1.
Luke 8. 4.
ἐκάθητο παρὰ τὴν θάλασσαν' 3 καὶ συνήχθησαν πρὸς αὐτὸν ὄχλοι πολλοὶ,
ὦστε αὐτὸν εἰς τὸ πλοῖον ἐμβάντα καθῆσθαι καὶ πᾶς ὁ ὄχλος ἐπὶ τὸν αἰγιαλὸν
εἱστήκει. ὅ Καὶ ἐλάλησεν αὐτοῖς πολλὰ ἐν παραβολαῖς, λέγων, ᾿Ιδοὺ ἐξῆλθεν
ὁ σπείρων τοῦ σπείρειν" * καὶ ἐν τῷ σπείρειν αὐτὸν, ἃ μὲν ἔπεσε παρὰ τὴν
ὁδόν, καὶ ἦλθε τὰ πετεινὰ καὶ κατέφαγεν αὐτά, *”Adda δὲ ἔπεσεν ἐπὶ τὰ
πετρώδη, Grou οὐκ εἶχε γῆν πολλήν. καὶ εὐθέως ἐξανέτειλε, διὰ τὸ μὴ ἔχειν -
βάθος γῆς: 5 ἡλίου δὲ ἀνατείλαντος, ἐκαυματίσθη, καὶ, διὰ τὸ μὴ ἔχειν pilav,
ἐξηράνθη. Ἰάλλα δὲ ἔπεσεν ἐπὶ τὰς ἀκάνθας" καὶ ἀνέβησαν αἱ ἄκανθαι
καὶ ἀπέπνιξαν αὐτά. ®”Adda δὲ ἔπεσεν ἐπὶ τὴν γῆν τὴν καλήν' καὶ ἐδίδου
καρπὸν, ὃ μὲν ἑκατὸν, ὃ δὲ ἑξήκοντα, ὃ δὲ τριάκοντα. ὃ Ὁ ἔχων ὦτα ἀκούειν,
ἀκουέτω. 19 Καὶ προσελθόντες οἱ μαθηταὶ εἶπον αὐτῷ, Διατί ἐν παραβολαῖς , .. ᾿ς. 17.
λαλεῖς αὐτοῖς; 1: " Ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, ὅτι ὑμῖν δέδοται γνῶναι
1 Cor. 2. 10.
1 Joho 2. 27.
Thee, and the paps that Thou hast sucked; He did not say She is
not My Mother, but if she desires to be blessed let her do the will of
God; He said, yea, rather, blessed are they that hean the word of
God, and keep it (St. Luke xi. at: Chrys.
See aleo St. Any. (in Joan. Tract. ΣΝ Mater mea quam appel-
latis felicem, inde felix est quia verbum Dei audit non quia in illa
verbum caro factum est, quia custodit ipsum verbum Dei, per
quod facta est et quod in illa caro factum est.
How many women have blessed that Holy Virgin and her womb,
and have desired to be such a mother as she was! What hinders
them? Christ has made for us a wide way to this happiness: and
not only women, but men may tread it; the way of Obedience, this
is it which makes such a mother—not the throes of parturition.
(Chrys.
Cu. XIII. 8. ἐν wapaBodaie] Hebr. oye (meshalim), from
root ein (mashal), to compare, make like. Seo Pe. xlix. 12. Isaiah
xiv. 10; xlvi. 5, and from the frequent use of comparisons in short
pithy sayings among the Orientals (see the Talmud, passim, Cod.
rachoth, Cod. Schabbath, Anes The elses mashal ne a yal
some sententious e, apophthegm, or speech (αἶνος, dod oyus),—
and therefore Ἐπ μῆς prophecy is so called!, Numb. xxiii. 18; xxiv.
15. Cp. Isa. xiv. 4. 2 Chron. vii. 20; and Job's speech, xxvii. 1.
The word παραβολὴ had been applied by the LXX to the Pro-
verbs of Solomon (1 Kings iv. 32, ἐλάλησε τρισχιλίας wapafodas) ;
but the Proverbs are inscribed παροιμίαι, which is a more general
term. See John xvi. 25.
— ἰδοὺ ἐξῆλθεν] See Clem. Rom. § 24, p. 101.
This Chapter may be described as containing a Divine Treatise
on the Church Militant here on earth. The Parables in it form a
whole, representing the true nature of the βασιλεία τοῦ Θεοῦ, or of
the Christian Church as far as it is visible.
That of the Sower (v. 3), explained by Christ Himself (Matt.
xiii. 18, Mark iv. 14. Luke viii. 11), exhibits Christ going forth
to sow the Seed of the Word, and the various reception of the same
divine seed by various persons, according to their disposition and
bis tie and their resistance or non-resistance to the temptations of
the World, the Flesh, and the Devil; and it brings out the doctrine
that we must take heed how we hear (Luke viii. 10), and receive with
meeknese the engrafted Word. (James i. 21.)
That of the Zares and Wheat (v. 24) accounts for the existence
of Evil in this world, and dec!ares that it is not from * God, at the
same time that it assures us of God's perfect goodness, and of His de-
sire and design (short of compulsion) that the whole world should be
saved; for as our Lord declares, " the Field is the World,”"—that is,
in His Will and design the Church is co-extensive with the World;
it assures us aleo of the preservation of Good, and of the continuance
of the Church Visible unto the End; and of the future, full, and
final Victory of Good over Evil, and of the everlasting reward of
Virtue, and eternal punishment of Sin.
It therefore warns us not to be 8 and perplexed by the
tem triumphs of Evil, or of Heresy and Schism in the Church,
and of Vice in the World. It inculcates the duties of Faith, Sted-
fastness, Patience, Forbearance, Courage, Hope, and Love; and of
maintaining unity in the Church, and of endeavouring to reclaim the
erring and to overcome evil with good.
That of the Grain of Mustard-seed (v. 31) is prophetic of the
growth of the Gospel from very small begi: ae throughout the
whole world, and of the reception of Gentile Nations beneath its
1 See Vorst. de Hebr. p. 140, and Glass. Philol. Sacr. Pp. 217—224. 914,
and Notes on the Parables by Rev. R. C. Trench, B.D., Lond. 1853, fifth
edition, and Olshausen’s note here, who reters with commendation to
σ 4 work, De Parabolarum Jesu Natura et Interpretatione, Lips. 1828.
A list of works on the Parables will be found in Mr. Trench’s excellent
shadow, as birds of the air flock to, and nestle in, the branches of a
tree. And it calls attention to the marvellous and continued prope-
agi of the Gospel, as indicating that it is from God, and will ever
protected by His Omnipotence and Love.
That of the Leaven (v. 33) calls attention to Auman agency,—
especially to that of the Church,—symbolized by the woman employed
as God's chosen instrument in this divine work of evangelization, and
it reminds all and each member of the Church of their missionary
These Parables being prophetic, are designed to afford evidence
of the truth of Christianity; and they have given, and will ever con-
tinue to give such evidence, by their gradual accomplishment in the
diffusion of the Gospel of Christ.
The Parable of the 7'reasure found in the field (v. 44), intimates
that God, of His own accord, discovers the truth to persons engaged
in doing their duty, ὁ ues? Digg such dispositions as would lead them
to sell all for the truth’s sake.
The Parable of the Pearl Ms 45) indicates that sf men seek for
truth, with a readiness to sell all for it, they will certainly find it.
Both these Parables inculcate the duty of forming and cherish-
ing such a temper as would dispose us to purchase Truth at any cost,
and not to sell it at any price.
The Parable of the Draw-net (v. 47) intimates the use made μ᾽
God of the Fishers of men, to draw the Net of the Gospel the
the sea of this world; and teaches, that in this net—i.e. in
Church Visible on Earth—there are and ever will he, some of every
kind, bad fish mingled with good; but that at last the net will be
drawn to shore; and then, at the end of the world, a severance will
be made for ever of the good from the bad, and some be saved and
others lost,
“On the last (or seventh Parable),” says Alexander Knor ὃ,
“ that of the Net, I need not dwell. Like the Seventh Seal and the
Seventh Trumpet in the Apocalypse, it apparently does little more
than mark the final close.”
But this may be added, that it declares
ΟΝ the present mized state of the Visible Church will continue
to the end.
᾿ ait the Missionary work of the Church will also continue to
the end.
That the Net of Evangelical Preaching will be drawn through
the whole Sea of the World.
That there is a judgment to come.
These truths—inculcating the Christian duties of charity, pati-
ence, zeal, faith, hope, and watchfulness, are propounded in the last
parable as being of special importance and requiring continual atten-
tion.
It is observable, that all these parables concerning the βασιλεία
τῶν οὐρανῶν are declaratory rather of the condition of the Church in
its present mixed and imperfect state on earth, than of its future con-
dition when cleansed from all taint and blemish in heaven; i.e. they
teach us to lay very great stress on the performance of present duty, in
order to future glory.
9. ὁ ἔχων ὦτα ἀκούειν] A solemn saying, showing man's great
proneness to inattention, and the absolute necessity of attention to
Christ’s words, and therefore often by our Lord on earth
and even from heaven, after His ascension. See Matt. xi. 15; xiii.
ot i ii. 7, ‘He that hath an ear,” ὅς. Rev. ii. 11. 17. 29;
iii, 6. 13, 22.
11. ὑμῖν δέδοται] Faith, therefore, and knowledge of trath, are
Volume, pp. 520—523. For some topegraphical illustrations see Stanicy,
Palest., 2 409 — 23.
2 Cp. Iren. iv. 29.
3 Remains, |. p. 425, where are same exocient remarks on these para-
bles. Cp. dug. Quesst. in Matth. i. 10—16.
ST. MATTHEW XIII. 12—29.
) 13 «ὅστις
(2 3 Διὰ τοῦτο ἐν παραβολαῖς αὐτοῖς λαλῶ" ὅτι
144 καὶ
Ἰδ ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶ βαρέως
40
cch.25.29. τὰ μυστήρια τῆς βασιλείας τῶν οὐρανῶν, ἐκείνοις δὲ οὐ δέδοται. (7H
ἨΜῈΝ ΕΣ δοθή. 9. κα s On . ὅστις δὲ οὗ ¥ ἡ δὲ
Luke 8. γὰρ ἔχει, δοθήσεται αὐτῷ καὶ περισσευθήσεται' ὅστις δὲ οὐκ ἔχει, καὶ ὃ ἔχει,
ἀρθήσεται ἀπ᾽ αὐτοῦ.
ἃ Ise. 6.9, βλέποντες, οὐ βλέπουσι, καὶ ἀκούοντες οὐκ ἀκούουσιν, οὐδὲ συνιοῦσι.
[τὰ . a « >
Luke 8.10, ἀναπληροῦται αὐτοῖς ἡ προφητεία Ἡσαΐου ἡ λέγουσα, ᾿Ακοῇ ἀκούσετε,
. 40. A AY ν
Acts 30.325... καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε, καὶ οὐ μὴ ἴδητε.
ν
ἤκουσαν, καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμνσαν' μήποτε ἴδωσι
a > a ᾿Ὶ a 3 Ν 3 , Ν aA δί A
- τοῖς ὀφθαλμοῖς, καὶ τοῖς ὠσὶν ἀκούσωσι, Kal TH καρδίᾳ συνῶσι,
h. 16. 17. Ὶ 3 ,’ ᾿Ὶ 3, 3 Oo
ech6 7 καὶ ἐπιστρέψωσι, καὶ ἰάσωμαι αὐτούς.
f Mark 4. 14, &c.
Luke 8. 11, ἃς.
a Toa. 58. 2.
John 5. 35.
(9 16" Ὑμῶν δὲ μακάριοι
οἱ ὀφθαλμοὶ, ὅτι βλέπουσι. καὶ τὰ ὦτα ὑμῶν, ὅτι ἀκούει. 17 ᾿Αμὴν γὰρ λέγω
ὑμῖν, ὅτι πολλοὶ προφῆται καὶ δίκαιοι ἐπεθύμησαν ἰδεῖν ἃ βλέπετε, καὶ οὐκ
εἶδον" καὶ ἀκοῦσαι ἃ ἀκούετε, καὶ οὐκ ἤκουσαν. (a) 8 "Ὑμεῖς οὖν ἀκούσατε
τὴν παραβολὴν τοῦ σπείροντος. .3 Παντὸς ἀκούοντος τὸν λόγον τῆς βασιλείας
καὶ μὴ συνιέντος, ἔρχεται ὁ πονηρὸς καὶ ἁρπάζει τὸ ἐσπαρμένον ἐν τῇ καρδίᾳ
αὐτοῦ: οὗτός ἐστιν ὁ παρὰ τὴν ὁδὸν σπαρείς. Ὁ: Ὁ δὲ ἐπὶ τὰ πετρώδη
σπαρεὶς, οὗτός ἐστιν ὁ τὸν λόγον ἀκούων, καὶ εὐθὺς μετὰ χαρᾶς λαμβάνων
αὐτόν: 7 οὐκ ἔχει δὲ pilav ἐν ἑαυτῷ, ἀλλὰ πρόσκαιρός ἐστι: γενομένης δὲ
θλίψεως ἢ διωγμοῦ διὰ τὸν λόγον, εὐθὺς σκανδαλίζεται. 3. Ὃ δὲ εἰς τὰς
ἀκάνθας σπαρεὶς, οὗτός ἐστιν ὁ τὸν λόγον ἀκούων, καὶ ἡ μέριμνα τοῦ αἰῶνος
’, Ne 3 , aA a , Ν ’ Ν ¥ id
. τούτον, Kal ἡ ἀπάτη τοῦ πλούτον συμπνίγει τὸν λόγον, Kal ἄκαρπος γίνεται.
25. Ὃ δὲ ἐπὶ τὴν γῆν τὴν καλὴν σπαρεὶς, οὗτός ἐστιν ὁ τὸν λόγον ἀκούων
καὶ συνιῶν: ὃς δὴ καρποφορεῖ, καὶ ποιεῖ ὁ μὲν ἑκατὸν, ὁ δὲ ἑξήκοντα, ὁ δὲ
τριάκοντα.
(9 35 λλλην παραβολὴν παρέθηκεν αὐτοῖς, λέγων, '(Ωμοιώθη ἡ βασιλεία
τῶν οὐρανῶν ἀνθρώπῳ σπείροντι καλὸν σπέρμα ἐν τῷ ἀγρῷ αὐτοῦ! 3 ἐν δὲ
τῷ καθεύδειν τοὺς ἀνθρώπους, ἦλθεν αὐτοῦ ὁ ἐχθρὸς, καὶ ἔσπειρε ζιζάνια ἀνὰ
μέσον τοῦ σίτου, καὶ ἀπῆλθεν. 25 Ὅτε δὲ ἐβλάστησεν ὁ χόρτος, καὶ καρπὸν
ἐποίησε, τότε ἐφάνη καὶ τὰ ζιζάνια. Ἢ προσελθόντες δὲ οἱ δοῦλοι τοῦ οἰκο-
δεσπότου, εἶπον αὐτῷ, Κύριε, οὐχὶ καλὸν σπέρμα ἔσπειρας ἐν τῷ σῷ ἀγρῷ;
πόθεν οὖν ἔχει ζιζάνια; 3. Ὃ δὲ ἔφη αὐτοῖς, ᾿Εχθρὸς ἄνθρωπος τοῦτο ἐποίησεν.
Οἱ δὲ δοῦλοι εἶπον αὐτῷ, Θέλεις οὖν ἀπελθόντες συλλέξωμεν αὐτά; 3 Ὁ
God's gifts to be sought by prayer. Hence the ignorance and folly of
the welt e. of thoee “he pis themselves δο, such as Scribes uid
Pharisees, and all who are like them; and hence Christ spake in
parables, which would be intelligible to all who pray for grace to un-
derstand them, but not to those who despise Him and esteem them-
selves; and thus the Parables were designed as a moral trial and
visible manifestation of men's tempers, whether they are fit for the
Kingdom of Heaven, which these parables describe.
— μυστήρια] μυστήριον either from Gr. μύω, μέμυσται, claudo ;
or (as Casaubon and others suppose) from Hebr. (mistar), from
Toot ΤῸ (sathar), occultavit ; hence something which is involved, or
concealed, or symbolized by something external, as the soul in the
δ be deer] For i pposed to have if he d
, οὐκ ἔχει ‘or a person is not su to 6 does not
use what he La God intends that His gifte shall be χρήματα, not
κτήματα.
14. ἡ προφητεία ‘Hoatov] Isa. vi. 9. The verbs are imperative
in the original, here they are future (as aleo Acts xxviii. 26). This
deserves notice, as explaining this and other similar prophecies, where
the sin of man seems to be represented as due to the will of God. The
Holy Spirit here teaches us how these prophecies are to be under-
stood, viz. as Divine declarations of the re; and He confirms the
LXX interpretation, who had already rendered them in thie way,
and whose words He adopts here literatim.
By employing here and in other places the LXX, and in not
doing 80 always (see above, xii. 18), He shows that the sense given in
the former cases is a correct and clear sense; and in the latter cases
He intimates, that though it may be a correct sense, yet it is not
ἃ Tractat Kilaim, 1. Halach 1 (Melchior. apud Mintert in v.), ‘genus
seminis quod triticl erat non absimile, verum degenerabat.” See Winer,
Lex. sub v. Lolch, oder Tollikorn. Latin Lolium temulentum. Virg.
eo clear as is desirable for those (i. 6. for the Gentiles as well as
Jews) to whom the Gospels are delivered, and for whom they were
written.
15. ἐκάμμνσαν] “ Ergo Deus eos sanare voluerat.” (Beng.)
19. οὗτος] It is observable that all the Evangelists use the mas-
culine gender here, i.e. they consider the person as sown; that is,
the ie not responsible for the use made of the seed; but the
person who receives the seed és responsible, and is therefore identified
with it: the seed pasecs into him, is moulded up with him, and
assumes his nature, it loses, as it were, ts own gender and number,
and takes Ais. See Mark iv. 16. 18, οἱ σπειρόμενοι, and Luke viii.
13, of ἐπὶ πέτραν.
25. ζιζάνια] ‘Talmudici nominant, ΟΣ (zonim)},’ a degene-
rate wheat, and which may also be reclaimed into wheat.
26. ἐφάνη τὰ ζιζάνια] The Tares were apparent. This, com-
bined with v. 30, supplies an answer to those who say that heretics
may be sg by force if they are known to be such. (Chrys.)
Aug, Qu. in Matt, qu. 2. In such a case, if they remain obstinate,
they are indeed to be separated by the wholesome exercise of Church
Discipline from Communion with the Church in holy offices (see
Matt. xviii. 17. 1 Cor. v. 5. 9. Article xxxiii.), and therefore this
parable gives no countenance to the Erastian® theory that all Church
power consists merely in persuasion. On the other hand, they are
not to be eradicated from the soil, because, through the frailty of
human judgment, what may seem to be ζιζάνια. tares, may not bo
ζιζάνια, and wheat may be rooted up as tares; and because what are
now degenerate wheat, may one day become good wheat, and be
gathered as such into the garner of heaven. (Cp. Jerome here.)
Georg. i. 154. Fr. ywroée. See also Trench, p. 91.
2 Cp Hammond on the Power of the Keys, i.
. 429. Bp. Sandersen,
Preelect. vii. 29. Archd. Pott, On Christian Sovere!
ty, p. 24,
ST. MATTHEW XIII. 80---88.
41
δὲ ἔφη, Ov μήποτε συλλέγοντες τὰ ζιζάνια, ἐκριζώσητε ἅμα αὐτοῖς τὸν σῖτον'
5 ἄφετε συναυξάνεσθαι ἀμφότερα μέχρι τοῦ θερισμοῦ, καὶ ἐν καιρῷ τοῦ nen.s.12
θερισμοῦ ἐρῶ τοῖς θερισταῖς, Συλλέξατε πρῶτον τὰ ζιζάνια, καὶ δήσατε αὐτὰ
εἰς δέσμας πρὸς τὸ κατακαῦσαι αὐτά, τὸν δὲ σῖτον συναγάγετε εἰς τὴν ἀπο-
θήκην μον.
187
(Cr) 5: Ἄλλην παραβολὴν παρέθηκεν αὐτοῖς,
{ Mark 4. 30.
Luke 18. 8.
λέγων, Ὁμοία ἐστὶν ἡ βασι-
’
λεία τῶν οὐρανῶν κόκκῳ σινάπεως, ὃν λαβὼν ἄνθρωπος ἔσπειρεν ἐν τῷ ἀγρῷ
αὐτοῦ 82
a 4 va
ὃ μικρότερον μέν ἐστι πάντων τῶν σπερμάτων, ὅταν δὲ αὐξηθῇ,
μεῖζον τῶν λαχάνων ἐστὶ, καὶ γίνεται δένδρον, ὦστε ἐλθεῖν τὰ πετεινὰ τοῦ
οὐρανοῦ καὶ κατασκηνοῦν ἐν τοῖς κλάδοις αὐτοῦ.
(9 5. "Ἄλλην παραβολὴν ἐλάλησεν αὐτοῖς" Ὁμοία ἐστὶν ἡ βασιλεία τῶν
οὐρανῶν ζύμῃ, ἣν λαβοῦσα γυνὴ ἐνέκρυψεν
ἐζυμώθη ὅλον.
(Ὁ 4 Ταῦτα πάντα ἐλάλησεν ὁ ᾿Ιησοῦς
χωρὶς παραβολῆς οὐκ ἐλάλει αὐτοῖς’ ©! ὅπως πληρωθῇ τὸ ῥηθὲν διὰ τοῦ
k Luke 18. 20.
εἰς ἀλεύρου σάτα τρία, ἕως οὗ
ἐν παραβολαῖς τοῖς ὄχλοις" καὶ
Τ1Ρε. 78. 2.
προφήτου λέγοντος, ᾿Ανοίξω ἐν παραβολαῖς τὸ στόμα pov’ ἐρεύξομαι
, > Ἂς An ,
κεκρυμμενα ἀπὸ καταβο nS κοσμον.
(9 * Τότε ἀφεὶς τοὺς ὄχλους, ἦλθεν εἰς τὴν οἰκίαν ὁ ᾿Ιησοῦς" καὶ προσῆλθον
αὐτῷ οἱ μαθηταὶ αὐτοῦ, λέγοντες, Φράσον ἡμῖν τὴν παραβολὴν τῶν ζιζανίων
τοῦ ἀγροῦ. ὅ1 Ὃ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, Ὃ σπείρων τὸ καλὸν σπέρμα
ἔστιν ὁ Υἱὸς τοῦ ἀνθρώπον: 8" ὁ δὲ ἀγρὸς ἔστιν ὁ κόσμος" τὸ δὲ καλὸν mGer-3.15.
σπέρμα, οὗτοί εἶσιν οἱ υἱοὶ τῆς βασιλείας:
Acts 18. 10.
x ’ . ε
τὰ δὲ ζιζάνια, εἰσὶν of υἱοὶ τοῦ Acs !8,10
80. ἄφετε σνναυξάνεσθαι] For ancient expositions of doctrine to
be derived from this Parable, and aleo from that of the Drawnet;
with which we may compere the words of the Baptist concerning the
Chaff and the Wheat, Matt. iii. 12, Luke iii. 17, which were gene-
rally associated by the Fathers with these parables!; see foot note.
Among English Divines we may refer to the words of Hooker, iii.
1. 8 and 10, “ Our Saviour com His Church unto a field, where
Tares manifestly known and seen by all men do | sie intermingled
with good corn, and even 80 shall continue till the full consummation
of the world. God hath ever, and ever ahall have, some Church Visible
upon earth. The Church of Christ which was from the beginning is,
and continueth unto the end. Of which Church all parts have not
been always equally sincere and sound.”
And, again, Ixvi. 6. ‘“ The (Visible) Church of God (on earth)
(i.e. as far as it is an object for the sense and judgment of max) may
contain them which are not indeed His, yet (by reason of their out-
ward profession of Christ) must be reputed His by us, that know not
their inward thoughts.
“For to this,and no other pw , are meant those Parables
which our Seviour in the Gospel hath, concerning mixture of Vice
with Virtue, Light with Darkness, Truth with r,as well and
openly known and seen as cunningly cloaked.”
80 Bp. Pearson, On the Creed, art. ix., “ Within the notion of
‘the Church (Visible on Earth) are comprehended d and bad,
being both externally called. For the kingdom of heaven is like
unto a Field, in which wheat and tares grow together unto the har-
vest; like unto a Net that was cast into the sea, and gathered of
every kind; like unto a Floor, in which is laid up wheat and chaff.
I conclude, therefore, as the ancient Catholics did against the Dona-
tists, that within the Church, in the public profession and external
Communion thereof, are contained persons truly good and sanctified,
and hereafter saved; and, together with them, other persons, here-
after to be damned.”
See also Bp. Beveridge and Professor Browne, on Article xxvi.
1 See particularly the doctrinal and practical instruction deduced from
them by St. Augustine, in his works against the Donatists, particularly in
vol. ix. ed. Benedict. See also, e. g. Sermon Ixxxvill. 21, 22. p. 687. Some
are quoted in Theophilus Anglicanus, part i. ch. il., 6. g. as fol-
Foes as. Aug. iv. 497 (addressing the Donatists), says, “ Tolera et
aizania, si triticum es; tolera paleam, si triticum es; tolera pisces malos
inter retia, si piscis bonuses. Quare ante tempus ventilationis avolfsti?
Quare ante tempus messis frumenta eradicAsti tecum? quare, antequam
ad littus venires, retia disrupisti?”— And v. 129, ‘‘Geme in ared ut
gawdeas in horreo.
Again, Epist. ev. 16, “" Quos re non valemus, etiamsi necessitas
cogit pro salute ceeterorum ut Dei enta nobiscum communicent,
peceatis tamen eorum non communicemus, quod non fit nisi consentiendo
‘et favendo. Sic enim eos in isto mundo, in quo Ecclesia catholica per
omnes tes diffunditur, quam wm suum Dominus dicit, tanquam
sizania inter triticum, vel in hac unitatis are& tanquam paleam permixtam
Sremento, vel intra retia verbi et sacramenti tanquam ma/os pisces cum
éonis inclusos, ue ad tempus messis aut ventilationis aut littoris tolera-
mus, ne pro ter illoe eradicemus et triticum, aut grana nuda ante tempus
Vor. 1.
$1. civéwews] The Talmudic Ὑτχῖ (chardel or chardlo), Mischna
Schabb 20,2. The Rabbis ὁ of it as a treo, Sinapis nigra 3.
88. ζύμῃ] ‘ fermentum,” Ἐπ ζέω, ‘ferveo,’ sour dough. Hebr.
πί ts), ὸ called from its acid and fermenting quality, whence
it had been employed ‘ ively in the Old Testament (Hoees vii.
4) for what diffuses itse
— σάτα τρία) σάτον. Hebr. reap (seath), ἃ of an ephah.
— ἴως οὗ ἐζυμώθη ὅλον] Till the whole ephah (the same size as
the Bath) of the world be leavened. ‘“ Sanctificatur enim per Ecclesiz
velut quoddam fermentantis officiam Scripturarumque doctrinam.”
(St. Ambrose, on Luke xiii. 21.) The indicative ἐζυμώθη (not sub-
junctive ζυμωθ) shows that the whole will be leavened.
, Tov προφήτου] From Ps. Ixxviii. 2, attributed to Asaph. St.
Matthew here follows the LXX in the former of the quotation,
but in the latter oy MITT mp BE (αὐέγα minny-kedem),
where the LXX have φθέγξομαι προβλήμοτα ἀπ᾽ ἀρχῆς, he has
Lane δ ἀπρύμετον δ but more strongly and expressively, ἐρεύξομαι (a
wo properly applied to Him who is the Fountain of linag waters)
κεκρυμμένα ἀπὸ καταβολῆς κόσμον. κρένω. pp. 245, 246
This is a difficult passage. If we examine the Ixxviiith Psalm,
we find it to be a History of the Ancient Church in the Wilderness.
And it commences with the solemn appeal, ‘‘Hear My Law, O My
People,” words only appropriate in the mouth of God. And in tho
second verse historical records are called parables and dark sayings
(chidoth), piercing words (from rad. im, mucro), ἀντίκεντρα.
The solution of these questions seems to be given by the Holy
Spirit in the present applying those words to Christ. Christ
peat by Asaph. Christ calls on His people to hear His Law. And
the Aistorical records of the Ancient Church are dark sayings, for
they are τύποι εὐαγγελίον. As St. Paul shows (1 Cor. x. 11), they
are figures of the βασιλεία τοῦ οὐρανοῦ, symbols of the Christian
Church ; not only true Histories, but Prophetical Parables in action 8,
and so they belong to the same system of Divine Teaching as the
de areA separata, non in horreum mittenda purgemus, sed volatilibus
colligenda projiciamus; aut disruptis per schismata retibus, dum quasi
malos pisces cavemus, in mare perniciose libertatis exeamus.”
St. Οἱ π, de Unit. Eccles. p. 11]: ‘‘ Nemo existimet bonos Eccle-
si& posse discedere. Triticum non rapit ventus; inanes palee tempestate
jactantur.” And Epist. liv. p. 99: " Etsi videntur in Ecclesi& esse ziza-
nia, non tamen impediri debet aut fides aut caritas nostra, ut, quoniam
sizania esse in Ecclesi& cernimus, ipsi de Ecclesia jus. Nodis
tantummodo laborandum est ut frumentum esse possimus, ut, chm cosperit
Sarees Dominicis horreis condi, fructum pro opere nostro et labore
capiamus.”
3 See Linnsean Transact. xxii. p. 450. Billerbeck, Flora Classica, p. 172.
Winer, Lex. v. Senf.
3 As far as the People of Israel was a son of God, μὲ Bats a of
Christ: the Holy Spirit applies to Christ a peesage of Hosea spoken of
Israel, " iad οἵ ἕς et have | called mys at : above, ear oe
respect, also, t tory is parabolical, an 80 treated 6 Hol
Spirit in the Gospel. 67 ᾿ ᾿
G
42
n Rev. 14. 14.
Joel 3. 18.
och. 8. 12.
p Dan. 12. 3.
ver. 9.
q Prov. 3. 4.
& 3. 13.
τ Prov. 8. !1.
sch. 25. 32.
t ver. 42.
2 Thess. 1. 7—10.
τ Mark 6. 1, 2.
Luke 4. 16.
ST. MATTHEW XIII. 39—55.
Πονηροῦ. 89" ὁ δὲ ἐχθρὸς ὁ σπείρας αὐτὰ ἔστιν ὁ Διάβολος: ὁ δὲ θερισμὸς
συντέλεια τοῦ αἰῶνός ἐστιν' οἱ δὲ θερισταὶ ἄγγελοί εἰσιν. “9 Ὥσπερ οὖν
συλλέγεται τὰ ζιζάνια καὶ πυρὶ κατακαΐίεται, οὕτως ὄσται ἐν τῇ συντελείᾳ τοῦ
αἰῶνος τούτου: 4 ἀποστελεῖ ὁ Υἱὸς τοῦ ἀνθρώπου τοὺς ἀγγέλους αὐτοῦ,
καὶ συλλέξουσιν ἐκ τῆς βασιλείας αὐτοῦ πάντα τὰ σκάνδαλα, καὶ τοὺς Tot
οὗντας τὴν ἀνομίαν, 42 καὶ βαλοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός"
ἐκεῖ ἔσται ὃ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. 45» Τότε οἷ δίκαιοι
ἐκλάμψουσιν ὡς ὁ ἥλιος ἐν τῇ βασιλείᾳ τοῦ Πατρὸς αὐτῶν. Ὃ ἔχων ὦτα
ἀκούειν, ἀκονέτω.
4.4 Πάλιν ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν θησαυρῷ κεκρυμμένῳ ἐν
τῷ ἀγρῷ: ὃν εὑρὼν ἄνθρωπος ἔκρυψε, καὶ ἀπὸ τῆς χαρᾶς αὐτοῦ ὑπάγει, καὶ
πάντα ὅσα ἔχει πωλεῖ, καὶ ἀγοράζει τὸν ἀγρὸν ἐκεῖνον.
4δ : Πάλιν ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ ἐμπόρῳ ζητοῦντι
καλοὺς μαργαρίτας: “45 ὃς εὑρὼν ἕνα πολύτιμον μαργαρίτην, ἀπελθὼν πέπρακε
πάντα ὅσα εἶχε, καὶ ἠγόρασεν αὐτόν.
4] Πάλιν ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν σαγήνῃ βληθείσῃ εἰς τὴν
θάλασσαν, καὶ ἐκ παντὸς γένους συναγαγούσῃ: “5 ἣν, ὅτε ἐπληρώθη, ἀναβι-
βάσαντες ἐπὶ τὸν αἰγιαλὸν καὶ καθίσαντες συνέλεξαν τὰ καλὰ εἰς ἀγγεῖα,
τὰ δὲ σαπρὰ ἔξω ἔβαλον. 49" Οὕτως ἔσται ἐν τῇ συντελείᾳ τοῦ αἰῶνος"
ἐξελεύσονται οἱ ἄγγελοι, καὶ ἀφοριοῦσι τοὺς πονηροὺς ἐκ μέσον τῶν δικαίων,
tai βαλοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός" ἐκεῖ ἔσται ὁ κλαυθμὸς
καὶ ὃ βρυγμὸς τῶν ὀδόντων. δὶ Λέγει αὐτοῖς ὁ ᾿Τησοῦς, Συνήκατε ταῦτα
πάντα; λέγουσιν αὐτῷ, Ναὶ, Κύριε. ὅδ2 Ὃ δὲ εἶπεν αὐτοῖς, Διὰ τοῦτο πᾶς
γραμματεὺς μαθητευθεὶς εἰς τὴν βασιλείαν τῶν οὐρανῶν ὅμοιός ἐστιν ἀνθρώπῳ
οἰκοδεσπότῃ, ὅστις ἐκβάλλει ἐκ τοῦ θησαυροῦ αὐτοῦ καινὰ καὶ παλαιά.
53 Καὶ ἐγένετο, ὅτε ἐτέλεσεν ὁ ᾿Ιησοῦς τὰς παραβολὰς ταύτας, μετῇρεν
ἐκεῖθεν: (3) δὲ" καὶ ἐλθὼν εἰς τὴν πατρίδα αὐτοῦ, ἐδίδασκεν αὐτοὺς ἐν τῇ
συναγωγῇ αὐτῶν, στε ἐκπλήσσεσθαι αὐτοὺς καὶ λέγειν, Πόθεν τούτῳ ἡ
σοφία αὕτη καὶ ai δυνάμεις ; ὅδ" Οὐχ οὗτός ἐστιν ὁ τοῦ τέκτονος vids ; οὐχὶ
ἡ μήτηρ αὐτοῦ λέγεται Μαριὰμ, καὶ οἱ ἀδελφοὶ αὐτοῦ ᾿Ιάκωβος καὶ ᾿Ιωσῆς
spoken Parables of this chapter; and the same words may be applied {| the Marcionite? and Manichean ? controversy, and in the erroneous
to both, “1 will
my mouth in Parables. teaching of some in more recent times, who either, on the one side,
41. τοὺς ἀγγέλους αὐτοῦ His Angels, the Angels belonging to | would set aside Revelation on the plea that Reason is sufficient 4, or,
Cari. He ry erefore God ὰ = = on the other side, would iuparage Reson as if it were superseded
=_ σκάνδαλα
Offensiones, προσκόμματα, σκάζω, claudioo, Hebr. | by Revelation ὅ.
Seq, offendiculum, a scandal, or cause of stumbling and of sin. And “‘ The Apostles,” says Jerome, ‘‘ were like Christ's notaries, who
σκανδαλίζω, to cause to stumble or sin. registered His words on the tables of their hearts, and draw out from
For an excellent account of these words, see Vorst. de Hebr. pp. | that storehouse of doctrine things new and old, proving what they
87—101.
preached in the Gospel by testimonies of the Law and the prophets;
44. δ8. θησαυροῦ] Christ is the treasure bid in the field; He is | Whence the Bride says in the Canticles, ‘ At our gates are all manner
hid-in the field of 2] Scripture, where He is presignified by types of pleasant fruits, new and old, which I have laid up for thee, Ο my
om.
and parables. (Jren. iv. 26.) On these parab
es see the beloved " (Cant. vii. 13).
M. in at i. 11, p. 1473, 58. μετῇρεν] “ Finem fecit habitandi Capernaumi. Deinceps ab
. καθίσαντες
‘studiosé.” (Ben, Herode agitatus” (et ab incelis spretus et ut ceteris predicaret)
52. ypappareds—xaiva καὶ wns A ecribe, νυ. q. "E10 (sopher), | “minus uno loco mansit.” (Bengel.)
(Vorst. de Hebr. p. 83), a teacher (copés) connected with ἼΌ (sepher), 64. πόθεν τούτῳ ἡ σοφία] Strange blindness in these Nazarenes !
a book, i.e. an
interpreter ef the eacred Volume. Christ in His | They wonder how Wisdom itself has wisdom, and how Power iteelf
Parables, and era did not disdain to avail Himeelf of | has power. But here was its cause, they deemed Him the Carpenter's
iccdy τοκεῖτοι i the world.
what was
He built His religion on the Son. But their error is our safety ; for thus His humanity is proved.
foundation of the Old Testament, and aleo on the primaval basis of | (/erome.)
man’s original constitution and nature rightly understood!, And He 55. ὁ τέκτονος vids] Mark vi. 8, ὁ τέκτων. Cf. Soromen. vi. 2,
ry
teaches His Apostles and Ministers not to τεῖοοι any thing that ie | who relates that when a Christian was scoffingly asked by a heathen,
true, and t fore of God; but to avail thomee
ves of what is old, in { What the carpenter's son was doing? he suswered He was
teaching what is mew, and, by teaching what is new, to confirm what igpricr 4 acoffin for Julian.
fe old; to show that the Gospel is oot con te the Law, and that
μήτηρ] Hence we may infer that Joseph
was dead.
both are from One and the Same Source (e ren. iv. 9), in harmon — Μαριὰμ, 'laxwfor] ‘Hos sic nominant quasi nil haberent
e
with Nature (see Jren. iv. 18). and that
and the same God is {| nisi nomen.”
Author of them all. God the Father is the Original of all; and God — οἱ ἀδελφοί] See above, xii. 46. ““᾿Ιάκωβος (i.e. minor) «al
the Son, the Eternal ‘os, Who manifests the Father by Creation | ᾿Ιούδας auctores Epelrus Canonicarum. ... Simon vel Simeon
and by Revelation, Who made the World and Who Governs it,— | successit fratri Jaco
in Episcopath Hierceolymitano.” Eused. iii. 11
is the Dispenser and Controller of all. (ὰ say ss Cp. Euseb. iv. 22.
loses
The necessity of this precept has been shown in the history of
here seems to be the same as Joses in xxvii. 56. It is pro-
Bp. Butler's Sermons on Human Nature. 4 See Leland’s History of Deism, il. 32. 183.
2 Bee
2 Bee Tertullian, adv. Marcion, p. 365.
3 See St. Aug. Works against the Manicheans, in vol. x. ed. Bened.
5 Bee Hooker, I. xiv.; 11. iv.; and Il. vill. 7, and Bp. Sanderson's
Prelections, Prel. iv. Works, vol. iv. 76. 142.
ST. MATTHEW XIII. 51—58. XIV. 1—15.
43
καὶ Σίμων καὶ ᾿Ιούδας; δ᾽ καὶ ai ἀδελφαὶ αὐτοῦ οὐχὶ πᾶσαι πρὸς ἡμᾶς
εἰσι ; πόθεν οὖν τούτῳ ταῦτα πάντα ; 5 " καὶ ἐσκανδαλίζοντο ἐν αὐτῷ. (*F) Ὁ
δὲ Ιησοῦς εἶπεν αὐτοῖς, Οὐκ ἔστι προφήτης ἄτιμος, εἰ μὴ ἐν τῇ πατρίδι
w Mark 6. 4.
Luke 4. 24.
John 4. 44.
aA x
αὐτοῦ, καὶ ἐν τῇ οἰκίᾳ αὐτοῦ. %* Καὶ οὐκ ἐποίησεν ἐκεῖ Suvdpers πολλὰς = Marks. 5.
ὃ Soon 5 , 2A
τα Τὴν ATLOTLAY AUTAV.
; XIV . Gr)! Ep ἐκείνῳ τῷ καιρῷ ἤκουσεν ‘Hpddns ὁ τετράρχης τὴν ἀκοὴν 5 Marks. τε.
Ἰησοῦ, 3 καὶ εἶπε τοῖς παισὶν αὐτοῦ, Οὗτός ἐστιν ᾿Ιωάννης ὁ βαπτιστής |
αὐτὸς ἠγέρθη ἀπὸ τῶν νεκρῶν, καὶ διὰ τοῦτο αἱ δυνάμεις ἐνεργοῦσιν ἐν αὐτῷ.
Cr) δ" Ὁ γὰρ Ἡρώδης κρατήσας τὸν ᾿Ιωάννην, ἔδησεν αὐτὸν καὶ ἔθετο ἐν φυλακῇ, "εκ 6. α΄.
διὰ Ἡρωδιάδα τὴν γνναῖκα Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ" 4 ἔλεγε γὰρ αὐτῷ ὁ
nd ὦ
᾿Ιωάννης, Οὐκ ἔξεστί σοι ἔχειν αὐτήν.
βήθη τὸν ὄχλον, ὅτι ὡς προφήτην αὐτὸν εἶχον.
δ. Καὶ θέλων αὐτὸν ἀποκτεῖναι, ἐφο-
ech. 21. 26.
Mark 6. 18, 19.
τῷ) ὃ Γενεσίων δὲ ἀγομένων *°™®
VI
τοῦ Ἡρώδου, ὠρχήσατο ἡ θυγάτηρ τῆς Ἡρωδιάδος ἐν τῷ μέσῳ, καὶ ἤρεσε
τῷ Ἡρώδῃ: ἴ ὅθεν pe? ὅρκου ὡμολόγησεν αὐτῇ δοῦναι ὃ ἐὰν αἰτήσηται.
8 Ἢ δὲ προβιβασθεῖσα ὑπὸ τῆς μητρὸς αὐτῆς, Δός μοι, φησὶν, ὧδε ἐπὶ πίνακι
τὴν κεφαλὴν ᾿Ιωάννου τοῦ βαπτιστοῦ. ὃ Καὶ ἐλυπήθη ὃ βασιλεύς" διὰ δὲ
τοὺς ὅρκους, καὶ τοὺς συνανακειμένους, ἐκέλευσε δοθῆναι' 10 καὶ πέμψας ἀπεκε-
φάλισε τὸν ᾿Ιωάννην ἐν τῇ φυλακῇ. |! Καὶ ἠνέχθη ἡ κεφαλὴ αὐτοῦ ἐπὶ πίνακι,
καὶ ἐδόθη τῷ κορασίῳ' καὶ ἤνεγκε τῇ μητρὶ αὐτῆς. 13 Καὶ προσελθόντες
οἱ μαθηταὶ αὐτοῦ ἦραν τὸ σῶμα, καὶ ἔθαψαν αὐτό: καὶ ἐλθόντες ἀπήγγειλαν
τᾷ Ἰησοῦ. (ar) 15 Καὶ ἀκούσας ὁ ᾿Ιησοῦς, ἀνεχώρησεν ἐκεῖθεν ἐν πλοίῳ aMares
2 ¥ , > Ἰδίαν' , 3...) εν > , » κα mente 32
εἰς ἔρημον τόπον Kar’ ἰδίαν' Kai ἀκούσαντες οἱ ὄχλοι, ἠκολούθησαν αὐτῷ πεζῇ Jorn 6.2.
ἀπὸ τῶν πόλεων.
10.
16. Καὶ ἐξελθὼν ὁ ᾿Ιησοῦς εἶδε πολὺν ὄχλον, καὶ ἐσπλαγχνίσθη ἐπ᾽ αὐτοῖς, « marx 6. x, 35.
uke 9.
.Y 3, , “ 5» ὃ. 9. Ὁ
καὶ ἐθεράπευσε τοὺς ἀῤῥώστους αὐτῶν.
(Ὁ i ᾿Οψίας δὲ γενομένης, προσ- John 6. 5.
ἦλθον αὐτῷ of μαθηταὶ αὐτοῦ, λέγοντες, ΓΕρημός ἐστιν ὁ τόπος, καὶ ἡ dpa
bable that the four persons here named were sons οἵ Cleopas or
Alpbeus.
Cu. XIV. 1. Ἡρώδης ὁ τετράρχης] Antipas, or Antipater, son
of Herod the king, by Malthace, 2 Samaritan woman. (Joseph. Ant.
xviii. 1. 9.) Tetrarch or ruler of Galilee and Peres, (Ζύϊα.
xvii. 8.) He had married the daughter of Aretas, King of Arabia,
but deserted her for Herodias, daughter of Aristobulus, son of Herod
the Great (Joseph. Ant. xviii. 5), and wife of Philip}, son of Herod
the Great by Mariamne (Joseph. ibid.). If a man died childless, his
brother was commanded to m his wife and raise up seed to his
brother (Deut. xxv. 5). But if not, not. But Herod took to himself
the wife of his brother, who had a daughter by him, and therefore
John reproved him. (Chrys.)
Philip was alive at this time; and Herodias had issue then living
by him ; so that Herod was guilty of adultery. See Joseph. Ant. xviii.
6, 7. After the Baptist'’s death she commanded his dead body
(πτῶμα, Mark vi. 29; σῶμα, Matt. xiv. 12) to be cast out in con-
tempt without burial®, which accounts for the fact recorded in con-
nexion with it by the Evangelists. Josephus relates that the army of
Herod was destroyed by Aretas, his father-in-law, on account of the
outrage committed by Herod Antipas on his daughter, and that the
current opinion among the Jews was that thie destruction wasa retribu-
tion on him from heaven for the murder of the Baptist (Ant. xviii. 7).
2. παισίν] “ Amicis εἰ familiaribus suis: παισὶν id. qd. δούλοις,
φίλοις, ut 2 Esr. i. 82. 1 Macc. i. 6, Etenim ab Hebreis onay
icuntur non modo ii, qui proprie servi sunt, eed etiam homines liberi
et ingenui, ministri principum, regum, ac civitatum Orientis. Hinc
interpretes Greci veteres 1x9 modo vertunt παῖς 1 Sam. xviii. 22.
Jos. i. 7. 13, quo peernen loco Symmachus habet δοῦλος, modo
φίλος, ut Esth. ii. 18. (Kain)
8. ἔδησεν] The aorist, not for plusq. perf. But the writer takes
himeelf and the reader back to a past point im the history, and writes
Srom it ; and δὸ the sense is,—Herod, having apprehended John at that
time, bound hig, ἄς. Cp. xxvii. 60, and ἀπέστειλεν, John xviii. 24.
John the Baptigt, who came in the power and spirit of Elias,
rebuked Herod and Herodias, as Elijah did Ahab and Jezebel.
(Jerome, Aug. de Cons. Ev. ii. 44.
δ. εἶχον] More than esteemed him as a Prophet; held him as a
treasure; so that in killing him Herod robbedthem. Cp. xxi. 26. 46.
1 “ Herodes Philippus h.1. memoratus, non debet confundi cum Herode
Philippo, tetrarcha Ituree et Trachonitidts, cujus mater fuit Cleopatra,
sed notatur ἢ. 1. alius Herodis M. filius ignobilis et obscurus, qui, a patre
6. γενεσίων ἀγομένων] Cp. Gen. xl. 20. On this sense of
ἄγειν soe Luke xxiv. 2]. Acts xix. 38.
— ἡ θυγάτηρ] Called Salome. Joseph. Ant. xviii. 5. 4.
9. διὰ τοὺς bestow) On the case of Herod's Oath, and other rash
oaths like it, see Bp. Pre. iii. § 16, De Juramenti Obliga-
tione, who compares it with the Oath of Ahnasuerus, Est. v. 3—6;
vii, 2, and with the promise of Solomon, 1 Kings ii. 20, ‘‘ Esto He-
rodis juramentum nobis exemplum in cawéelum ; esto illud Salo-
monis in imitationem, et meminerimus juramentum, sic indefinite
prolatum, cum suf just& exceptione tantum esse semper intelligen-
dum.” Bee also "s Case ofa Rash Vow,” v. pp. 61—/4.
10. καὶ sinter) Probably at or near Machzrus. On the history
see Wieseler, p. 244, and above, xi. 2.
— ἀπεκεφάλισε] A proof that John was not the Christ. Cp.
John xix. 36. ( . .
12, ἀπήγγειλαν τῷ "Incov] Observe how the aleclples of John
had been conciliated by Jesus. They came and told Him of their
Master's death. They take refuge with Him. They had been con-
vinced by the answer which our Lord had given them, and the cale-
mity which had happened to their Master was to them a providential
corrective. (Chrys.) See above on xi. 2—14, .
18. ἐν πλοίῳ ele ἔρημον τόπον κατ᾽ ἰδίαν] From a comparison
of this with Luke ix. 10 and John vi. 1, it appears that our
Lord crossed the lake (ἀπῆλθε πέραν τῆς θαλάσσης, ur St. John,
vi. 1), and that the place to which he crossed was called Bethsaida.
It has been su by some that this was the same as the town 80
called of Peter, Andrew, and Philip, which was near Capernaum on
the west side of the Lake, but this is not consistent with the nar-
rative. :
The well known Bethsaids of Peter and Andrew ska i. 44)
would hardly have been described by St. Luke, as ἐλὲς Bethsaida is, as
ἃ πόλις καλουμένη Βηθσαϊδὰ, and it is not surprising that there
should be more than ove ed (i.e. the place of
fishing ) near the dake, And there was on the northern shore a town
called Bethsaida, or Jubias. (Joseph. Ant. xvii. 2.1; Bell. Jud. fi. 9.)
Hence St. Matthew's expression, ἀνεχώρησεν ἐκεῖθεν, i.e. he
retired fron: Capernaum and its neighbourhood; and went over the
Sea to 8 more seq place. This was in the Spring, a little
before the Passover. John vi. 4. Cp. on Luke ix. 10.
15. ἔρημός ἐστιν ὁ réwoe] Our Lord’s Miracles of feeding the
6 Mariamna, Simonis
exheredatus, vitam privatus tran: sui
: a ict . 1.4. $0. 7." (Kuin.)
Pontificis M. filia: vid. Joseph. Ant. xvii. 6.
3 Hieron. c. Rufn. 111. 42. ee Te
ST. MATTHEW XIV. 16---80.
ἤδη παρῆλθεν' ἀπόλυσον τοὺς ὄχλους, ἵνα ἀπελθόντες εἰς τὰς κώμας ἀγορά-
σωσιν ἑαυτοῖς βρώματα. 15 Ὁ δὲ ᾿Ιησοῦς εἶπεν αὐτοῖς, Οὐ χρείαν ἔχουσιν
ἀπελθεῖν' δότε αὐτοῖς ὑμεῖς φαγεῖν. 17 Οἱ δὲ λέγουσιν αὐτῷ, Οὐκ ἔχομεν
ὧδε εἰ μὴ πέντε ἄρτους καὶ δύο ἰχθύας. 18 Ὁ δὲ εἶπε, Φέρετέ μοι αὐτοὺς
fch. 15. 86,
& 26. 26.
Mark 6. 39.
Luke 9. 14.
Mark 6. 42,
uke 9. 17.
ὧδε. 19 ' Καὶ κελεύσας τοὺς ὄχλους ἀνακλιθῆναι ἐπὶ τοὺς χόρτους, λαβὼν τοὺς
πέντε ἄρτους καὶ τοὺς δύο ἰχθύας, ἀναβλέψας εἰς τὸν οὐρανὸν εὐλόγησε' καὶ
a a a
κλάσας ἔδωκε τοῖς μαθηταῖς τοὺς ἄρτους, οἱ δὲ μαθηταὶ τοῖς ὄχλοις. Ὁ * Kai
ἔφαγον πάντες, καὶ ἐχορτάσθησαν. Καὶ ἦραν τὸ περισσεῦον τῶν κλασμάτων,
δώδεκα κοφίνους πλήρεις. 7! Οἱ δὲ ἐσθίοντες ἦσαν ἄνδρες ὡσεὶ πεντακισχίλιοι,
a nw .Y ,
χωρὶς γυναικῶν καὶ παιδίων.
(Ὁ 3 Καὶ εὐθέως ἠνάγκασεν τοὺς μαθητὰς
A 9 4 ᾿ ’,
ἐμβῆναι εἰς τὸ πλοῖον, καὶ προάγειν αὐτὸν εἰς τὸ πέραν, ἕως οὗ ἀπολύσῃ
h Mark 6. 46.
John 6. 16,
τοὺς ὄχλους. (M2) 3" Kai ἀπολύσας τοὺς ὄχλους, ἀνέβη εἰς τὸ ὄρος κατ᾽ ἰδίαν
προσεύξασθαι. (5) ᾿Οψίας δὲ γενομένης μόνος ἦν ἐκεῖ. ™ Τὸ δὲ πλοῖον ἤδη
μέσον τῆς θαλάσσης ἦν βασανιζόμενον ὑπὸ τῶν κυμάτων! ἦν γὰρ ἐναντίος
ὁ ἄνεμος. 35 Τετάρτῃ δὲ φυλακῇ τῆς νυκτὸς ἀπῆλθε πρὸς αὐτοὺς περιπατῶν
ἐπὶ τῆς θαλάσσης. Καὶ ἰδόντες αὐτὸν οἱ μαθηταὶ ἐπὶ τὴν θάλασσαν περι-
πατοῦντα ἐταράχθησαν, λέγοντες ὅτι φάντασμά ἐστι καὶ ἀπὸ τοῦ φόβου
ἔκραξαν. Ἵ Εὐθέως δὲ ἐλάλησεν αὐτοῖς ὁ ᾿Ιησοῦς, λέγων, Θαρσεῖτε ἐγώ
εἶμι, μὴ φοβεῖσθε.
(2 8 ἀποκριθεὶς δὲ αὐτῷ 6 Πέτρος εἶπε, Κύριε, εἰ
σὺ εἶ, κέλευσόν με πρός σε ἐλθεῖν ἐπὶ τὰ ὕδατα. 33 Ὁ δὲ εἶπεν, ᾿Ελθέ. καὶ
καταβὰς ἀπὸ τοῦ πλοίου ὁ Πέτρος, περιεπάτησεν ἐπὶ τὰ ὕδατα, ἐλθεῖν πρὸς τὸν
ἸΙησοῦν: ὃ) βλέπων δὲ τὸν ἄνεμον ἰσχυρὸν ἐφοβήθη, καὶ ἀρξάμενος καταποντί-
Multitudes were wrought in a wilderness (see here and below, xv. 33);
ly to make the miracle more evident and impressive, and af
it ia probable, to s ὁ to them that the same God Who, Himeelf
invisible, had fed their forefathers with miraculous sustenance for
pol yous in the Wilderness, was now come in human form to visit
is people.
, ἃ άσθησαν] χορτάζομαι (from χόρτοε, had been
already ΧΩ by the Ley τα 239; vatiuti fui, ΓΑ μεν 14, 15;
xxxvii. 19; lix. 16, and passim, especially in reference to satiety
from the Divine bounty, 6. (. xvii, 15, χορτασθήσομαι ἐν τῷ ἰδεῖν
τὴν δόξαν Tov. Ps. cvi.9. The word 80 used seems to t that
those 80 fed are the Sheep of God’s pasture, and that He vouchsafes to
be their Shepherd (Ps. xxiii. 1), and so is very appropriate when
applic to those who are fed by Christ the Good Shepherd (John
x. 14).
δ μία blesses and breaks, and what is blessed and broken be-
comes a ‘seminarium * of food for the multitude. So the spiritual
food of the Word of the Old Testament, when its mysteries are
brought forth by Christ and broken for nourishment, feeds the
Nations. Observe, the multitude are fed by Christ through the
Ministry of His Apostles. (Jerome.)
The manner of the act baffles our intelligence. It was not that
five loaves are multiplied into more; but fragments succeed nts
imporceptibly. The substance increases, whether on the table, or in
the hands of those who receive it, or in the mouth of those who eat it,
I know not. Wonder not that fountains gush forth, or that wine
streams from rapes, or that all the riches and plenty of the world
flows in an unfailing stream. The Author of the universe was dis-
played by this abundant increase of bread. His invisible will acts by
visible operation, and the Lord of heavenly mysteries executes the
miracle of what was present to the eye. The Power of Him who
works transcends al] nature, and the mode of that Power transcends
all intelligence, and we have nothing left but to adore. (Hilary.)
— κοφίνους) Here is a difference between our Lord's miracles
and that wrought by Moses. The manna was only sufficient for him
ie gathered it, and it could not be kept.—Theophyl. in Mare. vi.
On the word κόφινος see below, xvi. 9. It is observable, thet
the word κόφινος (on which see xvi. 9) had been used by the LXX
in describing the drudgery of the Israelites in Egypt in gechering cla
to make bricks, Pa. Ixxxi.7. As St. Ambrose says, Luke ix. 17,
“Populus gui ante lutum in cophinis colligit, hic jam vite celestis
operatur alimonium: per duodeci cophinos tanquam tribuum singu-
larum fidei fundamentum redundat.”
31. ἄνδρες ὡσεὶ πεντακισχίλιοι] Our Lord's Miracles were also
rise Fee He had said to His gpd “Give ye them to eat"
v. 16). Thus He had prefigured the dispensation of the Spiritual
ood, His Word and Sacraments, by the ministry of the Apostles and
their succeseors.
And this miraculous prophecy had a remarkable fulfilment in
what is said Acts iv. 4, ‘‘ Many of those who heard the word be-
lieved, and the number of the men (τῶν ἀνδρῶν) was about five thou-
sand.” See Hilary here, who refers to the Acts, under the title “in
libro Prazeon.”
22. Yes οὗ] while ; xxvi. 36.
23. ἀνέβη--- 90, περιπατοῦντα] The epicitas) and _ prophetic
meaning of this act has thus been traced by Aug. Serm. 75: “Quod
ascendit relictis turbis Dominus orare in montem,—relictis turbis
solus post Resurrectionem ascendit in celum et ibi interpellat pro
nobis. Interea navis portans discipulos, id est Ecclesia, fluctuat et
quatitur tempestatibus tentationum. Opus est in navi simus;
nam si ἐπ nave pericula sunt, sine navi certus interitus. Etsi turbatur
navis, navis est tamen. Tene te itaque in navi, et Deum...
Quarta vigilia noctis finis est noctis. In fine sxculi venit Dominus:
videtur ambulare super omnes tumores maris, hoc est super omnes
hujus smculi principatus . . . sub ejus pedibus totam hujus seculi
τ pig subjectam.”—See also Aug. Serm. 76, and cp. on John vi.
, 20.
After that our Lord has dispensed the food of life to the world
in the Word and Sacraments ministered by His disciples He has
ascended up into heaven alone to pray for His Church, and thence
He looks down upon her tossed on the waves, and He will come
a ae at the fourth watch, treading under foot the storms and billows
ο abe Sealers and will enter the ship and bring her where she
wo .
25. τετά͵ φυλακῇ] Formerly the Jews had divided the might
into three watches. (See Burtorf, Lex. Talmud. voc. mower. ut
when Judea became a Roman province, they adopted the Roman
division into four watches. (Lips. de Milit, Rom. p. 123.) The
aes had already used φυλακὴ in the sense of watch. (Exod.
xiv. 24.
τ he Sourth watch, i.e. the last,” says Jerome.—Our Lord will
come to our aid at the end of the world.
He allows His disciples to be tried by cpp that they may be
taught patience, and does not come to them till morning that th
may not expect to be delivered at once, but may hope for deli-
oe if they have perseverance and faith. (Theophyl. in Mark
vi. 25.
Thus Christ deals with His Church, ρίβοὰ by the Apostolic
ship. He leaves her from time to time to be tossed by the waves of
this world, and to be assailed by the blasts of the evil one, and He
will retarn to her in the fourth watch of the night. The first watch
of the night was the age of the Law, the second of the Prophets, the
third of the Gospel, the fourth of His glorious Advent, when He will
find her buffeted by the spirit of Antichrist, and by the storms of the
world. And by Christ's Socention into the ship, and the consequent
ain. is mn πὸ the ete: peace of the Church after His second
coming. :
-- δ ρρίπαταν ἐπὶ τῆς θαλάσσης. In v. 26 we have ἐπὶ τὴν
θάλασσαν περιπατοῦντα. The former expression indicates the act
of walking over the sea toward the disciples; the latter brings out
more forcibly the fact of His walking on the sea—as a pavement
under His feet. This is what made them afraid, and say, “it is a
spirit.” Cp. ἐπὶ in iv. 5; vii. 24; xix. 28. ‘
ST. MATTHEW XIV. 31—36. XV. 1—8.
45
ζεσθαι, ἔκραξε λέγων, Κύριε, σῶσόν pe *! εὐθέως δὲ ὁ ᾿Ιησοῦς ἐκτείνας τὴν
χεῖρα ἐπελάβετο αὐτοῦ, καὶ λέγει αὐτῷ,
᾽Ολιγόπιστε, εἰς τί ἐδίστασας ;
53
(ar) 3 Καὶ ἐμβάντων αὐτῶν εἰς τὸ πλοῖον, ἐκόπασεν ὁ ἄνεμος. 83 ' Οἱ δὲ ich.is. 16.
ἐν τῷ πλοίῳ ἐλθόντες προσεκύνησαν αὐτῷ λέγοντες, ᾿Αληθῶς Θεοῦ Υἱὸς εἶ.
& 26. 63.
Juha 1. 50.
Ps. 2. 6, 7.
168
Gr) * Καὶ διαπεράσαντες ἦλθον εἰς τὴν γῆν Γεννησαρέθ. © καὶ ἐπιγνόντες
9 " εν aA 14 é a 3 , > μ a a > ’
αὐτὸν οἱ ἄνδρες τοῦ τόπου ἐκείνον, ἀπέστειλαν εἰς ὅλην τὴν περίχωρον ἐκείνην,
καὶ προσήνεγκαν αὐτῷ πάντας τοὺς κακῶς ἔχοντας, δ᾽ καὶ παρεκάλουν αὐτὸν,
ν , 9 a ae ’, 3 A, . 9 4 ,
ἵνα μόνον ἅψωνται τοῦ κρασπέδον τοῦ ἱματίου αὐτοῦ καὶ ὅσοι ἥψαντο διεσώ-
θησαν.
XV. (4) 1" Τότε προσέρχονται τῷ ᾿Ιησοῦ οἱ ἀπὸ ᾿Ιεροσολύμων Τ' τεῖς a Mark 7.1.
Q lay , ,ὔὕ ε ? 7 , po μ AY ρ μα
καὶ Φαρισαῖοι, λέγοντες, 3 Διατί οἱ μαθηταί cov παραβαίνουσι τὴν παράδοσιν
τῶν πρεσβυτέρων ; οὐ γὰρ νίπτονται τὰς χεῖρας αὐτῶν ὅταν ἄρτον ἐσθίωσιν.
ὃ Ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, Διατί καὶ ὑμεῖς παραβαίνετε τὴν ἐντολὴν τοῦ
Θεοῦ διὰ τὴν παράδοσιν ὑμῶν; 4" Ὁ γὰρ Θεὸς ἐνετείλατο, λέγων, Τίμα τὸν υ Exod. 20. 12.
γὰρ έγων, Tip
πατέρα καὶ τὴν μητέρα' Kai, ὁ κακολογῶν πατέρα ἣ μητέρα θανάτῳ
Deut. 5. 16.
Ephes. 6. 2.
Exod. 21. 37.
τελευτάτω" ὅ ὑμεῖς δὲ λέγετε, Ὃς ἂν εἴπῃ τῷ πατρὶ 4 τῇ μητρὶ, Δῶρον, ὃ ἐὰν Ler. 30.Ὁ.
ἐξ ἐμοῦ ὠφεληθῇς----καὶ οὐ μὴ τιμήσῃ τὸν πατέρα αὐτοῦ ἢ τὴν μητέρα αὐτοῦ"
δ καὶ ἠκυρώσατε τὴν ἐντολὴν τοῦ Θεοῦ διὰ τὴν παράδοσιν ὑμῶν. 7 Ὑποκριταΐ,
καλῶς προεφήτευσε περὶ ὑμῶν Ἡσαΐας λέγων, ὃ“ ᾿Εγγίζει μοι ὃ λαὸς
ς Jaa, 29. 18.
Mark 7. 6.
81. ὀλιγόπιστε}) It is of no use to be near Christ in person, un-
less we are near Him by faith. If we are near Him by faith no storm
can drown us. It is not the Tempest, but our own weakness of faith
which is to be feared ; therefore our Lord does not calm the storm,
but takes hold of Peter's hand. And He brought the Apostle to the
ship as a Bird hing its young on its wings to the nest, when it has
taney to fly before its time and is about to fall on the ground.
eter was enabled by Christ to walk on the sea; so the risen
bodies of the Saints will be enabled by Christ to fly upwards and
meet Him in the air. 1 Thess. iv. 17.
Christ alone treads the waves of this world, and walks amid its
storms. He treads the wine-press , Isa. Ixiii. 3. He alone is
the Redeemer of the world, and all who are saved are redeemed by
Him alone. Peter sinks without Christ.. (Cp. Hilary.)
Peter is the image of weak faith, staggered by the storms of this
world; but after he had received the gift of the Holy Ghost, he who
is bere like a fluent wave, became like a stedfast rock, unmoved by
ihe tempest of persecution and the fear of death. (Cp. Aug., Serm.
7
St. Peter walked on the sea. Let then they who imagine that
our Lord had not a true human body, because He walked on the
waves, explain how St. Peter also walked on the waves, who certainly
had a body. (Jerome.)
86. κρασπέδον τοῦ ἱματίου] The word κράσπεδον had been
employed by the LXX to designate the fringes, moj (kanephoth),
wings, of the garment, which were to be made of purple, according to
the law (Numb. xv. 38. Deut. xxii. 12), to remind the wearers of
the law, especially of the Sabbath. See below, xxiii. 5.
Observe Christ’s miraculous power thus exerted here and on
other occasions (ix. 20) by the skirts of His clothing (Ps. cxxxiii. 2)
in connexion with the prophecy (Malachi iv. 2) which speaks of
“healing in His wings ;” the word ‘wings’ being used by the He-
brews to describe the hems or fringes of the ents.
Consider also its connexion with Zech. viii. 23, “ They shall
take hold of the skirt (κράσπεδον) of Him that is a Jew,”—a pro-
phecy specially applicable to faith in Christ.
Cu. XV. 2. παράδοσιν] Partly the mp (cabbala), tradition ;
from 53p (Mibsel), to receive ; and called π. πρεσβυτέρων because it
was pretended by the Pharisees and other Rabbis of the Jews that it
orally delivered by God to Moses on Mount Sina, and
thence handed down by oral tradition to their own times; partly the
oral precepts which were afterwards embodied in the Talmud (or
Doctrine), from root 192 (/amadh), to teach ; which at first consisted
of the Mishnza (about a. Ὁ. 219), i. e. the oral repetition of the Law
(from myy shanah, to repeat); and to which was afterward added
1 On this text,—(v. 9), ‘teaching for doctrines the commandments of
men,”—see Bp. Sanderson's S-rmon ad Clerum (Serm, v. vol. ii. pp. 141—
168), who shows its application to those who,
Either of their own authority impose Rites and Ceremonies as neces-
sary to salvation ; or,
Enforce new articles of faith, as the Church of Rome does, and make
(about a.p. 500) the Gemarah, or the complementum, root
(gamar), B finish, of the Mishna. See Buxtorf, Synag. Judaic.,
. iii. p. 59.
gece ὅταν ἄρτον ἐσθίωσιν) ἄρτον ἐσθίειν, i. ᾳ. Hebr. ond Soy, said
of eating food generally. Mark iii. 20. Luke vii. 33; xiv. 15.
8. παράδοσιν ὑμῶν] You pretend that these things have been
delivered by God ; but they are in fact your traditions, and are op-
posed to God’s Law.
4. τίμα] τιμή (from rie, pexdo, to pay), in Scripture does not
mean merely homage and salutation, but succour, suprert by alms
and offerings; thus the Apostle says, “ Honour widows that aro
widows indeed” (1 Tim. v. 3); “ and let the presbyters who rule
well be counted worthy of double honour™ (1 Tim. v. 17), i.e. stipend.
— ἔ θανάτῳ τελευτάτω] A Hebraism from Levit. xx. 9, where
LXX has θανάτῳ θανατούσθω, and Exod. xxi. 16, ὁ κακολογῶν
πατέρα ἣ μητέρα αὑτοῦ τελεντήσει θανάτῳ.
δ. δῶρον] i. ᾳ. κορβᾶν (17M) See xxvii. 6. ΠῚ vii. 11. It is
a gift,—an offering consecrated to God, and therefore I cannot ἜΡΙΣ
it to your benefit. The sense is,—that in which thou mightest have
been benefited by me has been vowed and hallowed to God as a Gift
to Him; and therefore cannot without sacrilege be alienated from
Him and applied to thy use. And it will be most profituble to thee
aleo, being so applied asa gift to God. Thus they taught hypocrisy
and undutifulness to co under the mask of piety to God.
There seems to be an aposiopesis after ὠφεληθῇς, as if our Lord
abstained with horror and indignation from pronouncing the words of
blasphemy with which this hypocritical infraction of the divine com-
ὑὸς gn tag begin with καὶ οὐ μὴ for the
ς αἱ is cannot n with καὶ ob μὴ τιμήσῃ, for
Pharisees were too shrewd to say that; but they are our Lord's
words. See next note.
They who inculcated this doctrine, being Priests or connected
Ma a derived private advantage from it. (See Theophyl., Mark
vii. 1].
- καὶ ob μὴ τιμήσῃ} And, through your tradition, he shall not
honour his father,—although God commands, ‘‘ Honour thy father.”
Cp. Mark vii. 11, where the construction is similar.
1—9. ‘Hoatae] Is. xxix. 13. Cp. Mark vii. 6,7, where the prophecy
is cited with the same variation from the LX X as here by St. Mat-
thew, i.e. ὃ. ὃ. é. d. for διδάσκοντες ἐντάλματα ἀνθρώπων καὶ
διδασκαλίας. The original of Isaiah signifies ‘the reverence with
which they regard Me is only a Auman command,” i. e. their religion
is based on human commandment, and not on My Law. They sub-
stitute human traditions for divine commands. Our Lord gives the
sense of the pe ; and adds, that such worship is vain. See
Surenhus, pe as . Such explanations and additions coming. from
Him, Who is the Author of the Law, are to be regarded as already
pre-existing in His Mind when He gave the Lew, and are implicitly
involved in it}.
them terms of Church Communion; or,
Affirm things to be eniawfui, which cannot be proved so to be, and
on the plea of such alleged unlawfulness, separate from the Church, and
tend it by schism.
See also Hooker, I. xiv. 5, and II. viii. 5.
(32) 1 ε’ ἀποκριθεὶς δὲ ὁ Πέτρος
165 Ὃ δὲ ᾿Ιησοῦς εἶπεν,
17 Οὕπω νοεῖτε ὅτι πᾶν τὸ εἰσπορενόμενον
2 Καὶ ἰδοὺ, γυνὴ Χαναναία ἀπὸ τῶν ὁρίων ἐκείνων ἐξελθοῦσα,
Wt) > Ἡ δὲ ἐλθοῦσα προσεκύνει αὐτῷ λέγουσα,
vency increased by repulses, though she was a Gentile, and He was
46 ST. MATTHEW XV. 9—28.
οὗτος τῷ στόματι αὐτῶν, καὶ τοῖς χείλεσί pe τιμᾷ, ἡ δὲ καρδία
>A soe > 9 9 » a, 9 , "δὲ έ , ὃ ὃ 4
αὐτῶν πόῤῥω ἀπέχει ἀπ᾽ ἐμοῦ' 9 μάτην dé σέβονταί με, διδάσκοντες
aMark 7.14, 8. διδασκαλίας ἐντάλματα ἀνθρώπων. ὃ 4 Καὶ προσκαλεσάμενος τὸν ὄχλον,
εἶπεν αὐτοῖς, ᾿Ακούετε καὶ συνίετε. | Οὐ τὸ εἰσερχόμενον εἰς τὸ στόμα κοινοῖ
΄“ ἴω
τὸν ἄνθρωπον, ἀλλὰ τὸ ἐκπορευόμενον ἐκ τοῦ στόματος, τοῦτο κοινοῖ τὸν
ἄνθρωπον. (5) 13 Τότε προσελθόντες οἱ μαθηταὶ αὐτοῦ εἶπον αὐτῷ, Οἶδας,
eJohnis.2. ὅτι οἱ Φαρισαῖοι ἀκούσαντες τὸν λόγον ἐσκανδαλίσθησαν; 18" Ὁ δὲ ἀπο-
Q cel , a > , e , e' 93 a é
κριθεὶς εἶπε, Πᾶσα φυτεία ἣν οὐκ ἐφύτευσεν ὁ Πατήρ pov 6 οὐράνιος ἐκριζω-
fch. 23. 16. , 156 14 ἦν 3 fe Sr oo? Ν A aN x x
f ch. 23. 16. θήσεται. ( Υ ) ; Agere αὐτούς ὁδηγοί εἶσι τυφλοὶ τυφλῶν" τυφλὸς δὲ τυφλὸν
eMuk7.17. ἐὰν ὁδηγῇ, ἀμφότεροι εἰς βόθυνον πεσοῦνται.
2 A , ea N N ,
ΤΩΣ ἐμ γῇ εἶπεν αὐτῷ, Ppacov ἡμῖν τὴν παραβολὴν ταύτην.
᾿Ακμὴν καὶ ὑμεῖς ἀσύνετοί ἐστε;
iJamess.6. εἰς τὸ στόμα εἰς τὴν κοιλίαν χωρεῖ, καὶ εἰς ἀφεδρῶνα ἐκβάλλεται; 18 ' τὰ δὲ
ἐκπορευόμενα ἐκ τοῦ στόματος ἐκ τῆς καρδίας ἐξέρχεται, κἀκεῖνα κοινοῖ τὸν
kGen.6.5. ἄνθρωπον: 19" ἐκ γὰρ τῆς καρδίας ἐξέρχονται διαλογισμοὶ πονηροὶ, φόνοι,
Mark7.21. μοιχεῖαι, πορνεῖαι, κλοπαὶ, ψευδομαρτυρίαι, βλασφημία 39 ταῦτά ἐστι τὰ
κοινοῦντα τὸν ἄνθρωπον: τὸ δὲ ἀνίπτοις χερσὶ φαγεῖν οὐ κοινοῖ τὸν ἄνθρωπον.
1 Mark 7. 34. 311 Καὶ ἐξελθὼν ἐκεῖθεν ὁ ᾿Ιησοῦς, ἀνεχώρησεν eis τὰ μέρη Τύρον rat
Σιδῶνος.
ἐκραύγασεν αὐτῷ λέγουσα, ᾿Ελέησόν με, Κύριε, υἱὲ Δανὶδ, ἡ θυγάτηρ pov
κακῶς δαιμονίζεται. 33 Ὃ δὲ οὐκ ἀπεκρίθη αὐτῇ λόγον. Καὶ προσελθόντες
ε Ν > A 3 , to », 3 , > 8 ν , ἊΨ θ.
οἱ μαθηταὶ αὐτοῦ ἠρώτων αὐτὸν, λέγοντες, ᾿Απόλυσον αὐτὴν, ὅτι κράζει ὄπισθεν
ἡμῶν. (85) 33 Ὁ δὲ ἀποκριθεὶς εἶπεν, Οὐκ ἀπεστάλην εἰ μὴ εἰς τὰ πρόβατα τὰ
3 , » > lé4
ἀπολωλότα οἴκου ᾿Ισραήλ.
Κύριε, βοήθει μοι. β Ὁ δὲ ἀποκριθεὶς εἶπεν, Οὐκ ἔστι καλὸν λαβεῖν τὸν ἄρτον
meh.7.6 τῶν τέκνων, καὶ βαλεῖν " τοῖς κυναρίοις: 7 Ἢ δὲ εἶπε, Ναὶ, Κύριε: καὶ γὰρ τὰ
κυνάρια ἐσθίει ἀπὸ τῶν ψιχίων τῶν πιπτόντων ἀπὸ τῆς τραπέζης τῶν κυρίων
αὐτῶν. 38 Τότε ἀποκριθεὶς ὁ ᾿Ιησοῦς εἶπεν αὐτῇ, "2 γύναι, μεγάλη σον ἡ
1. κοινοῖ] κοινὸν, ἀκάθαρτον, Hesych. κοινὸς had been used in
the sense of unclean in the books of the Maccabees. 1 Mace. i. 47.
62, in connexion with the war of
Epiphanes against the Jews, in requiring them to eat swine’s flesh,
and other unclean meats. not intend to ἀἰεραταρο the
difference between clean and unclean meats as it had been defined by
Himeelf in the Levitical Law, which had an intrinsic, moral, and
spiritual meaning, now corrupted and obscured by its
laid stresa only on external
sent to the lost sheep of the house of Israel.
When our Lord had taught His disciples concerning the differ-
ence of meats, He opens the door of the kingdom of heaven to the
Gentiles. But why then did He say to the disciples, “ To the way of
the Gentiles go ye not?” (Matt. x. 5.) He does not seem to have
crossed the border, nor did He go to preach, as appears from Mark vii.
24. The woman came to Him, not He to her. Observe, the Evan-
gelist calls her » ‘ Canaanite ;* reminding us of those godless Nations
tion waged by Antiochus
Our Lord di
‘Teachers, who
acts. But He designed to show that the
source of all uncleanness is the heart, and that unless that is cleansed,
all outward cleansings are vain.
- 14, βόθυνον) “ foveam, et metaphor. interitum ;” a pet-fall, more
properly than a ditch. See Isaiah xxiv. 17, 18, where the LXX has
βόθυνοε for new (pahath), a pit, of destruction; a pit-fall set by
hunters for wild animals.
15. παραβολή) gt oe See above, xiii. 3.
16. ἀκμήν] ἔτι, j even to this »οΐπέ, ἀκμή : used in this
sense by Xenophon and Polybius. (See Κὶ εἶπ.)
22. Xavavaia) of Canaan, Hebr. RR (Cenaan), i.q. meroator,
and an appropriate name for those who lived near the coast and led a
mercantile life. St. Mark here (vii. 26) reminds his Gentile readers
by the words ἦν ἡ γυνὴ Ἑλληνὶς Συρόφοίνισσὰ that Our Blessed
Lord had offers of mercy for them, even for those among them who,
like the Σνυροφοίνικες of Tyre and Sidon, had been polluted by
idolatry and its associate sins (cp. Psalm xliv. 12); and ἐν Matthew
reminds the Jews by the word Xavavala that Christ would receive
the descendants of those seven nations of Canaan (cf. Acts xiii. 19),
which had been exterminated by their forefathers at God's command.
26. κυναρίοι.] Not that our Lord led them as dogs, but
because they were 60 called by the Jews, whose language He adopts.
. val, Κύριε, καὶ γ ἀρ) Yea, Lord, thou sayest true; it is not
right to take the children’s bread and gire it to the d For the
dogs eat of the crumbs that fall from their master's table. Let me
therefore have not bread, but only crumbs ; and do not gire me even
them ; but Ict me pick up what falls from the table. <A beautiful
image of the humility of the faithful Gentiles, hungering and thirsti
for the least fragments of the Gospel which dropped from the table
the Jews who despised it. Cp. Pe. Ixix. 23. Aas xxviii. 28.
28. ὦ γύναι, μεγάλη σου 4 mien She showed Aumility by not
Tejecting the title κυνάριον; faith, by calling Christ the Son of
David, and by perseverance in her entreaty for help, and by her fer-
of Canaan who had subverted even the laws of Nature; and so by her
very name he displays the wonder and laims the greatness of her
faith. The Canaanites had been ej from Canaan that they might
not pervert the Jews; and now this Canaanite comes forth from her
own land to seek Christ, who came to the Jews and was rejected by
them, (ΟΡ. Chrys) rane
See also an evidence here of the divine inspiration acting on the
heart of St. Matthew. He tells his Jewish readers that Christ had
mercy, love, and praise for this poor woman, whom he calls—not as
the other Evangelists do, a Gentile—but a Canaanite, i. ©. descended
from those whom their ancestors were commanded by God to destroy.
In proportion as the woman's supplication became more in
so our Lord's remonstrance became more strong. He at first was silent;
then He calls the Jews His rape and says that He was sent only to
them ; then He calls them His children, and the Gentiles dogs. And
on this rebuke the woman frames her reply; she shows patience and
faith, although she might scem to be treated with scorn. Let them
be children and I a dog; yet, as such, I am not forbidden to eat of the
crumbs which they let fall. Our Lord had foreknown that she would
answer thus; and therefore He at first refused, and rebuked her, in
order that He might bring out her faith and humility as an example.
His silence and reproof were like the silence and reproof of one who
is desirous of wvellic g a hidden treasure to the oye.
The Jews boasted themselves the children of Abraham and de-
spised the Gentiles; she calls the Jews her masters and herself a dog;
and thus she became a child of God. O woman, great is thy faith!
He delayed the gift in order that He might utter at once this
speech, and place a crown of glory on the woman's head. See then
here the a of faith and humility and perseverance in
er. i
ἘΝ This mieele was prophetic, The woman of Canaan in the heathen
Fegions of Tyre and Sidon is typical of the Gentile World coming to
ST. MATTHEW XV. 29—39. XVI. 1-6.
tions: γενηθήτω σοι ὡς θέλεις" καὶ ἰάθη ἡ θυγάτηρ αὐτῆς ἀπὸ τῆς ὧρας
ἐκείνης.
47
(Ὁ 5." Καὶ μεταβὰς ἐκεῖθεν ὁ ᾿Ιησοῦς, ἦλθε παρὰ τὴν θάλασσαν τῆς Γαλι- κα Mark τ. 81.
λαίας: καὶ ἀναβὰς εἰς τὰ ὄρος, ἐκάθητο ἐκεῖ, 89.» Καὶ προσῆλθον αὐτῷ ὄχλοι o
πολλοὶ, ἔχοντες μεθ᾽ ἑαυτῶν χωλοὺς, τυφλοὺς, κωφοὺς, κυλλοὺς, καὶ ἑτέρους
πολλούς: καὶ ἔῤῥιψαν αὐτοὺς παρὰ τοὺς πόδας τοῦ ᾿Ιησοῦ, καὶ ἐθεράπευσεν
αὐτούς: *! ὥστε τοὺς ὄχλους θαυμάσαι, βλέποντας κωφοὺς λαλοῦντας, κυλλοὺς
ὑγιεῖς, χωλοὺς περιπατοῦντας, καὶ τυφλοὺς βλέποντας: καὶ ἐδόξασαν τὸν Θεὸν
Ἰσραήλ. ὅ3»'Ὁ δὲ ᾿Ιησοῦς, προσκαλεσάμενος τοὺς μαθητὰς αὐτοῦ, εἶπε,
Σπλαγχνίζαμαι ἐπὶ τὸν ὄχλον, ὅτι ἤδη ἡμέραι τρεῖς προσμένουσί μοι, καὶ οὐκ
ἔχουσι τί φάγωσι καὶ ἀπολῦσαι αὐτοὺς νήστεις οὐ θέλω, μήποτε ἐκλυθῶσιν
ἐν τῇ ὁδῷ, 85 Καὶ λέγουσιν αὐτῷ of μαθηταὶ αὐτοῦ, Πόθεν ἡμῖν ἐν ἐρημίᾳ
ἄρτοι τοσοῦτοι, ὥστε χορτάσαι ὄχλον τοσοῦτον ; * Καὶ λέγει αὐτοῖς ὁ ᾿Ιησοῦς,
Πόσους ἄρτους ἔχετε ; οἷ δὲ εἶπον, ‘Enra, καὶ ὀλίγα ἰχθύδια. 85 Καὶ ἐκέλευσε
τοῖς ὄχλοἰς ἀναπεσεῖν ἐπὶ τὴν γῆν. ™ καὶ λαβὼν τοὺς ἑπτὰ ἄρτους καὶ τοὺς
ἰχθύας, εὐχαριστήσας ἔκλασε, καὶ ἔδωκε τοῖς μαθηταῖς αὐτοῦ, οἱ δὲ μαθηταὶ
τῷ ὄχλῳ. 51." Καὶ ἔφαγον πάντες καὶ ἐχορτάσθησαν: καὶ ἦραν τὸ περισσεῦον
τῶν κλασμάτων ἑπτὰ σπυρίδας πλήρεις. 8 Οἱ δὲ ἐσθίοντες ἦσαν τετρακισ-
χίλιοι ἄνδρες, χωρὶς γυναικῶν καὶ παιδίων.
89 Καὶ ἀπολύσας τοὺς ὄχλους, ἀνέβη εἰς τὰ πλοῖον, καὶ ἦλθεν εἰς τὰ ὅρια
Μαγδαλά. XVI. (15) 1 Καὶ προσελθόντες οἱ Φαρισαῖοι καὶ Σαδδουκαῖοι,
πειράζοντες ἐπηρώτησαν αὐτὸν σημεῖον ἐκ τοῦ οὐρανοῦ ἐπιδεῖξαι αὐτοῖς.
(59 2 Ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, ᾿ἮΟψίας γενομένης λέγετε, Εὐδία, πυῤῥάζει
γὰρ ὁ οὐρανός: ὃ καὶ πρωὶ, Σήμερον χειμὼν, πυῤῥάζει γὰρ στυγνάζων ὁ
οὐρανός. Ὑποκριταί, τὸ μὲν πρόσωπον τοῦ οὐρανοῦ γινώσκετε διακρίνειν,
τὰ δὲ σημεῖα τῶν καιρῶν οὐ δύνασθε; (5) 4" Γενεὰ πονηρὰ καὶ μοιχαλὶς
σημεῖον ἐπιζητεῖ: καὶ σημεῖον οὐ δοθήσεται αὐτῇ, εἰ μὴ τὸ σημεῖον ᾿Ιωνᾶ τοῦ
Tea. 85. ὅ.
p Mark 8.1.
qch. 14. 20, 31.
ach. 12. $9.
Jonah 2. 1.
προφήτου. Καὶ καταλιπὼν αὐτοὺς ἀπῆλθε.
δὺ Καὶ ἐλθόντες οἱ μαθηταὶ αὐτοῦ εἰς τὸ πέραν, ἐπελάθοντο ἄρτους λαβεῖν. »
164
Mark 8. 14, ἂς.
Luke 13. 1, &c.
Cr) ὁ Ὁ δὲ ᾿Ιησοῦς εἶπεν αὐτοῖς, ‘Opare καὶ προσέχετε ἀπὸ τῆς ζύμης τῶν
Christ, and thankfully accepting the crumbs which fall from the
children’s table, and therefore welcomed and accepted by Christ,
while the children of the kingdom are cast out. (Cp. Hilary.)
32, ἡμέραι τρεῖτ) three days to them waiting on Me.—See on
Mark viii. 2.
88. τόϑεν ἡμῖν ἐν ἐρημίᾳ) An objection has been made to this
narrative by some (De Wette, and even Schleiermacher). It is alleged
that it is only a repetition or loose tradition of the narrative of the
former miraculous feeding (me xiv. 13). It is said that the Apostles
could not have used euch language as they du here, after they had
been witnesses of, and even ers in, the former miracle.
The answer has been given by anticipation to this objection, in
the Old Testament (see Ps. Ixxviii. 11. 20—32; cvi. 2]) recording
the incredulity and insensibility of the Israelites! in the wilderness—
after the pi pe works of God in delivering them from Egypt and in
the supply of water and food, of which they had been witnesses and
partakers. Even after the Manna, Moses himself doubted concerning
the possibility of a supply of flesh. (See Numb. xi. 21—23.) The
Apostles in the wilderness of Galilee art as yet children of the literal
Israel in the wilderness of Arabia. And even after this second mira-
culous feeding, to which Our Lord refers (Matt. xvi. 7—-10), they are
still ὀλιγόπιστοι, and are rebuked as suc Hi Him.
It is strange that the objectors to St. Matthew's veracity do not
appear to have perceived that if the Apostle St. Matthew? had intended
to invent, or to disguise the truth, instead of to relate it honestly and
fully, he would have magnified the effects of the miracle on the minds
of the disciples, and he would not what was not credit-
able to himeelf and his brethren—their unbelief. But by πον μὴν foe
that even after the miracle was wrought once, and even twice, they
were still ἀσύνετοι and ὀλιγόπιστοι. He gives us a striking proof
—the more striking because a silent one—that he has told the truth,
and has exaggerated nothing in the history of Christ's works.
It is observable also that in the Second Miracle the numbers fed
1 God gave water miraculously éwice in the wilderness, and fed the
pony by éwo miraculous supplies (manna and quails). Se our blessed
fed the people in the wil: miraculously twice. And the parallel
are less than in the former ; and this is another evidence of veracity.
If the second narrative had been a mere ‘loose tradition’ of the
former, the number would have increased and not diminished.
See another ment for their distinction in xvi. 9, 10.
37. σπυρίδας on xvi. 9.
89. Μαγδαλ. ] St. Mark says (viii. 10), sis τὰ ὅρια Δαλμα-
νουθὰ, a region a little North of Tiberias, on the western coast of the
Sea of Galtlce, perhaps the birth-place of ge Magdalene. Jerome,
ros 5 read Μαγεδὰν, which is found iu the old Syriac (Cureton), and
in B, Ὁ, and is received by Tisch. 1856, and has an oriental origin.
See the MSS. in Rev. xvi. 16.
Cu. XVI. 1. Σαδδουκαῖοι] As far as we know from the Gospels,
the Sadducees attacked Christ Himself only twice ( Cf. xxii.
23); but after the Ascension they were bitter enemies of the doc-
προς of the Resurrection (Acts iv. 1; v. 17)--- silent evidence of its
trut!
— σημεῖον ἐκ τοῦ οὐρανοῦ} A sign from heaven ; as much as to
say that the Miracles he had wrought were only from earth, and not
80 great as those wrought by Moses, who gave bread from heaven ; and
by Elias, who went up into heaven.
2. ὀψίας γενομένη. Cp. Plin. N. H. xviii. 35. Virg. Georg.
i, 425455.
4, σημεῖον dv ὃ.
But hereafter He will show signs from heaven. He will fold up
the heaven as a scroll, and will eclipse the Sun, and the glory of His
presence will be like lightning. But the time for these signs is not
yet come. (Chrys.)
— ᾿Ιωνᾶ τοῦ προφήτου] See above, xii. 39.
6. Youns] Our Lord commanded His Disciples to observe and do
all that the Scribes and Pharisees command while sitting on Moses’
seat (Matt. xxiii. ]—3), i.e. while teaching in his name and in
accordance with his writings.
extends further; {.e. {t is seen not only, in each case, in the goodness of
God, but aiso in the obduracy of man.
2 The same may be said—‘ mutatis mutandis’—of Moses.
48 ST. MATTHEW XVI. 7—18.
Φαρισαίων καὶ Σαδδουκαίων.
πι) 1 Οἱ δὲ διελογίζοντο ἐν ἑαυτοῖς λέγοντες,
Ὅτι ἄρτους οὐκ ἐλάβομεν. ὃ Γνοὺς δὲ ὁ ᾿Ιησοῦς εἶπεν αὐτοῖς, Τί διαλογίζεσθε
ech. 14. 17.
John 6. 9.
ἐν ἑαντοῖς, ὀλιγόπιστοι, ὅτι ἄρτους οὐκ ἐλάβετε;
9 « οὔπω νοεῖτε, οὐδὲ μνημο-
νεύετε τοὺς πῶντε ἄρτους τῶν πεντακισχιλίων, καὶ πόσους κοφίνους ἐλάβετε,
dch. 15. 84.
10 ἀ οὐδὲ τοὺς ἑπτὰ ἄρτους τῶν τετρακισχιλίων, καὶ πόσας σπυρίδας ἐλάβετε ;
1 πῶς οὐ νοεῖτε, ὅτι οὐ περὶ ἄρτων εἶπον ὑμῖν προσέχειν ἀπὸ τῆς ζύμης τῶν
ᾧΦ , Ν Σ αδὸ rg ‘ 12 Τό a σ > T 2 28
αρισαΐων Kat ουκαίων ; ὅτε συνῆκαν, ὅτι οὐκ εἶπε προσέχειν ἀπὸ
τῆς ζύμης τοῦ ἄρτου, ἀλλὰ ἀπὸ τῆς διδαχῆς τῶν Φαρισαίων καὶ Σαδδονκαίων.
e Mark 8. 27.
Luke 9. 18.
CP) 15 "᾿Ελθὼν δὲ ὁ ᾿Ιησοῦς εἰς τὰ μέρη Καισαρείας τῆς Φιλίππου, ἠρώτα
τοὺς μαθητὰς αὐτοῦ, λέγων, Τίνα με λέγουσιν οἱ ἄνθρωποι εἶναι τὸν Υἱὸν τοῦ
fch. 14.2.
ἀνθρώπου; ‘Oi δὲ εἶπον, Οἱ μὲν ᾿Ιωάννην τὸν Βαπτιστήν, ἄλλοι δὲ ᾿Ηλίαν,
ἕτεροι δὲ “Ἱερεμίαν, ἢ ἕνα τῶν προφητῶν. Adyer αὐτοῖς, Ὑμεῖς δὲ τίνα με
τοῦ Θεοῦ τοῦ ζῶντος.
λέγετε εἶναι; 16 δ καὶ ἀποκριθεὶς Σίμων Πέτρος εἶπε, Σὺ εἶ ὁ Χριστὸς, ὁ Υἱὸς
(9 " " Καὶ ἀποκριθεὶς ὃ ᾿Ιησοῦς εἶπεν αὐτῷ, Μακάριος
εἶ, Σίμων Bap ᾿Ιωνᾶ, ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέ σοι, ἀλλ᾽ ὁ Πατήρ μου
ὁ ἐν τοῖς οὐρανοῖς" ὃ κἀγὼ δὲ σοὶ λέγω, ὅτι σὺ εἶ Πέτρος, καὶ ἐπὶ ταύτῃ τῇ
He here teaches them to beware of their ζύμη, by which they
corrupt the sound doctrine of Moses; i.e. their Pypecrity aate
xii 1), by which they deceive others and themselves. Cp..1 Cor. v.
6—8. Thus He gives the rule to be observed by the people. If any
of the Clergy teach what is false, it is the duty of the people προσ-
ἔχειν ἀπὸ τῆς ζύμης, at the same time that they observe and do what
the ministers of Christ preach in His Name and in accordance with
His word.
9,10, κοφίνουε---σπυρίδαε] All the four Evangelists uso the
word κόφινοι in connexion with the former miracle (Matt. xiv. 20.
Mark vi. 43. Luke ix. 17. John vi. 3); and the two Evangelists
(Matt. xv. 37 and Mark viii. 8) use the word σπυρίδες in the latter
case. And now, in this question, our Lord preserves the same dis-
tinction ; which would well have been retained in the English ver-
sion. Here ia another proof of the diversity of the two miracles.
See above, xv. 32. is
Chrys. well asks, on cap. xv., “ Whence is it that the fragments
in this latter miracle are fewer than in the former, although they who
ate were not so many? It is either because the basket (earls) in
this miracle is larger than in the former (κόφινον), or that by this
boat of difference they might remember the étro several miracles?
erefore also our Lord then made the number of the κόφινοι to be
equal to that of the disciples, but now He makes the owupides to be
equal in number to the loaves.” See Mark viii. 19.
How much more of sound criticism is there in these remarks
than in the pretences to acumen which have been made by more
modern scepticism torturing the text of Scripture in order to con-
found the Miracles of Christ! See on verse 33.
The κόφινος is used by the Septuagint once for Hebr. Ἢ (dudh),
Ps. Ixxxi. 6, which seems to have been a vessel capable of holding
liquide (three χόεε or congii), probably a metal or eathenware jar.
Ῥ. Judges vi. 19.) The Jews were noted for their use of ἐπὶ
see Juvenal, iii. 15; vi. 542), which they carried with them for the
preservation of clean meats and drinks free from contamination.
_ And the word owupis (Lat. sporta, sportula) appears to have been
of juncus or vimen and palm-leaves, and not suited for liquids. The
fact that they had with them so many κόφινοι and σπυρίδεε (perhaps
each of the Apostles had one for his own use) seems to indicate that
the places where the miracles were wrought were not very lofty. In
fact the words τὸ ὄρος are little more than a negation ; i.e. they sig-
nify ground raised above τὸ πεδίον, or plain (sce on v. 1); and this is
confirmed here by the circumstance that women and children were
present as well as men, some probably aged, in great numbers.
12. ζύμης τοῦ ἄρτου] On the inferences to be derived from this
narrative, see on Luke xxii. 38.
18. Καισαρείας τῆς Φιλίππου] Caesarea Per ippt, a town at the
foot of Lebanon, near the springs of Jordan, so called from Philip,
Tetrarch of Iturea, who named it Casarea (formerly Paneas, δωσε,
Ant. xviii. 8. used. vii. 17), in honour of Tiberius Cesar ; and aleo
to distinguish it from the other more celebrated Cesarea on the sea-
coast (formerly Turris Stratonis), and named Crsarea by Herod the
Great, in honour of Augustus. In the great towns of Judea how
much was there now of Rome!
— τὸν Tidy τοῦ ἀνθρώπου] By asking, “ Whom say men that /,
the Son of Man, am?” He shows how earnestly He desires that men
should confess His Incarnation, thence proclaiming His divinity.
“No one hath ascended into heaven but the Sox of Man, who is in
heaven” (John iii. 13). Chrys.
14. of pes ᾿Ιωάννην κιτ.λ.}] Cp. above, xiv. 2. Luke ix. 7—9.
John j. 20, 21. The people imagine Thee to be one of these persons
who are dead, and (as the people think) one of these has risen again
in Thee; a belief which seems to have arisen from Deut. xviii. 15. 18,
al. iv. 5,
It is to be observed that the Jews entertained two false notions
concerning the Messiah.
First, that He was to be a temporal Prince and Saviour.
Secondly, that he was to be a man only, and not God. And one of
the strongest argent against the Socinian heresy may be founded
on the horror felt and expressed by the multitude at the announce-
ment of His claim to be God,—a proof that our Lord made that
claim ; that He professed Himself to be God, and required the poovle
to nares Him as nothing less. Cf. Blunt on the Early Church,
p. 117.
16. ὁ Υἱὸς τοῦ Θεοῦ τοῦ ζῶντοι] Not a man risen from the dead
as the people imagine, but the Son of the Living God. Thou who
art the Son of Man, and so callest Thyself (see v. 13); i. 6. who art
the Second Adam, art also the Christ, and Thou who art the Christ
art also Son of the Living God, or (as St. Luke expresses it, ix. 20)
the Christ of God.
We must remember, that He who is the Son of God is also the
‘Son of man. The confession of one of these truths without the
other affords no hope of salvation. (Hiary.)
17. Σίμων Bap 'lwva] Bap, the Chaldaic form used by the Pro-
phet Daniel (the Prophet to whom our Lord had alluded in His
question ; see vii. 13, and note here on v. 18), for the Hebr. R
(Ben), or Son.
This confession, that I, who am Son of Man, am also the Son of
God, is as true as that thou, Simon, art the Son of Jona.
— σὰρξ καὶ eine] Humanity in its weakness, and as distin-
guished from God. Gal, i, 16. Eph. vi. 12.
18. σὺ εἶ Πέτρος, καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν
ἐκκλησίαν] On this passage it is said by Divines of the Church of
Rome, that it contains a promise to St. Peter,
That he is described by Christ as the Rock on which He would
build the Church,
That a Rock is something anent, and that the Rock on
which the Church is built must be as enduring as the Church itself;
and that therefore this promise to St. Peter is also a promise that St.
Peter would have successors, and js also a promise to them (see Mal-
donat. a)
That the successor of St. Peter is the Bishop of Rome,
That the promise here made by Christ to St. Peter is made to
the Bishop of Rome.
But, these words of Christ are recorded by St. Matthew alone.
St. Mark and St. Luke stop at the confession of St. Peter, adding
only that our Lord enjoined them not to tell any one this thing.
Hence it appears that the aim of our Lord's inquiry was to elicit
@ true confession concerning Himself. ‘‘Whom do men say thet J
am? The world is in error on this point. Some call Me John the
Baptist, and by other human names; but whom a ye that I am ?—
δ᾽ My Disciples, in this the third year of My Ministry,—ye who
ve heard My words and seen My works ?”
This was the main design of our Lord’s question. The Evan-
gelists St. Mark and St. Luke omit the words in St. Matthew
concerning St. Peter (see further on St. Mark viii. 29. Luke ix. 18),
which they would hardly have done, if the declaration of St. Peter's
privileges, and not of our Lord's Person and office, had been the
of the conversation.
Its end and aim is not Peter, but Christ. Here is the clue to the
a gar of our Lord’s words to St. Peter, “On this Rock I will
build My Church.” And hence we are led to believe that the Rock
is Curis.
We are brought to the same conclusion by other considerations ;—
Our Lord introduces Himself here as ‘‘the Son of Max.”
‘“ Whom say men that I, ‘the Son of Man,'am?” This title " Sow
of Man” is applied to Christ in only one passage of the Old
ST. MATTHEW XVI. 19.
49
πέτρᾳ οἰκοδομήσω μοῦ τὴν ἐκκλησίαν, καὶ πύλαι ἄδου οὐ κατισχύσουσιν
αὐτῆς" 19 i
. ich. 18. 18.
καὶ δώσω σοι τὰς κλεῖς τῆς βασιλείας τῶν οὐρανῶν' Kal ὃ ἐὰν δήσῃς Soha ss. 3.
Testament (Dan. vii. 13); therefore our Lord may here be ϑαρροιοὰ
to allude to that passage, when He asks, "" Whom say men that I the
Son of Man (Bar-Enosh) am?” And there was something ve y ap
propriate in the transition from speaking of Himself as Bar- i
to speak of Peter as Bar-Jona, who had acknowledged Him to be
Bar-Elokim as well as Bar-Enosh. Now in the book of Daniel the
kingdom of the Son of Man is compared to a stone which becomes a
great Rock (Tur, the Chaldaic for Hebr. we (Tsur); see Dan. ii. 35),
and lasts for ever, and is called the kingdom of the God of heaven.
(Dan. ii. 44.)
Here we see a prophetic representation of our Lord’s words to
St. Peter, on this Rock (i.e. on Myself, the Son of Man, confessed
also to be Son of God) I will build My Church, My Kingdom, which
is the kingdom of the Living God, and it shall last for ever: and I
will give to thee the keys of that kingdom.
τ Lord epeaks of a πέτρα, or Rock. Now this title Rock is
one which is reserved in the Old Testament to the ALMIGHTY. The
language of Holy Scripture, from beginning to end, is, “ Who is a
Rock save our God ?” (2 Sam. xxii. Ps. xviii. 31.) “God only
is my rock.” (Ps. lxii. 2, 6,73.) As far as the word Rock is used
in the Old Testament figuratively as a support, a foundation, or δ
basis to build upon (as it is used by our Lord here), it is used of Gon,
and of Him alone.
The | of the New Testament is similar. He who builds
on Christ's words, builds on a Rock (Matt. vii. 24, 25. Luke vi. 48.
Cp. 1 Pet. ii. 4, 5). And St. Paul says (1 Cor. iii. 11), “ Other
foundation can no man lay than that which lieth (xetra:),"—i. 6. not,
ts laid, as the Apostles are laid on the foundation, but which lieth by
its own spontaneous act, as the foundation—Jzsus CurisT; i.e. He
who is JEsus as Man, and Curist as the Son of the Living God ;—
which is St. Peter's confession here.
_ As Greg. Nazian. says, p. 555, our Lord is vide ἀνθρώπου διὰ
πὸν᾿Αδὰμ, καὶ διὰ τὴν Ἡαρθένον---Χριστὸ ε δὲ διὰ τὴν θεότητα'
χρίσις γὰρ αὕτη τῆς ἀνθρωπότητος, παρουσία ὅλον τοῦ xpi-
ovTot.
The relation of St. Peter and the other Apostles to this one
foundation, Jesus Christ (i. 6. Christ confessed to be both God and
baeey oe distinctly marked in the Holy Scriptures, both of the Old
and New Testament;
In the Old Testament the Apostles were ‘ypified by the Twelve
Stones taken from Jordan (see above on x. 2), as also by other
emblems (see ibid.) signifying their duodenary character and co-ordi-
nate abe as respects one another.
ut there is nota sage type in the Old Testament which ae
fi 8 supremacy of one Apostle over the rest, and over the whole
urch. All the Old Testament types of the New Testament
Church are disturbed by the theory of such a supremacy.
In the New Testament, the actual relation of the Apostles to the
one Foundation Jesus Christ, and to each other, is clearly stated ; e.g.
Christ is the Vine, they αἱ are Branches. (John xv. 1°55
He is their Master, they are all Brethren. {ΜμῈ xxiii. 8.) He dis-
cou! all thought among them that one of them should be greatest,
(Matt. xviii. 1. Mark ix. 34. Luke ix. 46; xxii. 24.) Christ pro-
mises them Twelve Thrones. (Matt. xix. 28. Luke xxii. 30.) e
Church is built on the foundation of the Apostles and Prophets (not
on ome Apostle). Ephes. ii. 20, Jesus Christ being the Head Corner-
stone, on Whom or in Whom (ἐν os) the whole building fitted toge-
ther groweth into a holy Temple in the Lord, on Whom ye are
builded together.
There are twelve stars in the crown of the Church militant sojourn-
ing on earth fia xii. 1), and Twelve foundation-stones in the wall of
the Church glorified in heaven. (Rev. xxi. 14.) And if Peter, who
is one of these Twelve Stones, ie taken from the other eleven and
made to be their foundation, the whole structure is disturbed, and
the whole fabric fulls. Hence St. Paul calls himself not a whit be-
hind the very chiefest Apostles (2 Cor. xi. 5; cp. 28), and in nothing
(he or) am I behind the very chiefest Apostles, (2 Cor. xii. 11.
ut, it may be asked, can ἐπὶ ταύτῃ τῇ πέτρᾳ be rightly
interpreted as equivalent to ἐπ’ ἐμαντῷ, i.e. on Myself?
1 Cp. Deut. xxxil. 4. 15. 18.30. 1 Sam. fi. 2. 3Sam. xxii. 2, 3.47; xxiii. δ.
Ps. xix. 14; xxviii. 1; xxxi. 2, 3; x)ii. 9; Ixxi. 8. 26; Ixxviil. 35. In
the Lord Jehovah is the Rock of Ages. Cp. Isa. xxviii.6, ‘‘a sure foun-
dation ;” xxxii. 2; xliv.8. Where the words Rock and God are inter-
changed : ‘Ie there a God beside Me? yea, there is no Rock, I know not
On the demonstrative pronouns ὅδε οὗτος, used by a speaker for him-
elf, see Matt. Gr. Gr. §§ 470, 471.
Cp. Chemens(z, Harmon. Leyser, cap. 85, for an able exposition of this
text, and Schoétigen, Ὁ. 148, and particularly Dr. Jackson on the Creed,
dook ifi. ch. vili. vol. il. p. 249.
4 See the clear exposition given by St. Augustine, Serm. Ixxvi. vol. v.
p. 595. See also Serm. cxlix. and Tract. in Johan. cxviii. cxxiv. "" Petra
principale nomen est. deo Petrus ἃ Petrd; non Petra ἃ Petro; quomodo
non A Christiano Christus, sed ἃ Christo Christianus vocatur. Tu es ergo,
inquit, Petrus, et super hanc Petram Quam confessus es, super hance Petram,
quam cognovisti, dicens, Tu es Christus Fillus Det vivi, edifcabo Eccle-
siam Meam. Id est super Me ipsum, Filium Det Vivi. xdificabo Ecclesiam
Meam. Super Me adificabo te, non super te.” And then St. Augustine
proceeds to condemn those who would build the Church on Si. Peter.
** Volentes homines adificari super Aomines, dicebant, Ego sum Pauli, ego
autem Apollo, ego vero Cepha (1 Cor. i. 12, 13), ipse est Petrus (i. e. Cephas
is Power sees erant qui nolebant eedificari super Petrum, sed (i. 6. vole-
01.
We have a reply to this question in the Baptist’s words concern-
ing himself, and in our Lord’s own words concerning Himself ;
St. John says, Matt. iii. 33, οὗτός ἐστιν, -δὸ is there 8
of himself. Our Lord says, Destroy this Temple, τοῦτον τὸν ναόν
(John ii. 19) ; this He said of Himself. Whoso falleth on this stone
(Matt. xxi. 44), τοῦτον τὸν AiPov,—this He said of Himself. If any
one eats of this bread, τοῦτον τὸν ἄρτον (Jobn vi. 5),—this also He
said of Himself (see also νυν. 58).
So in the present sentence,—on this Rock, ἐπὶ ταύτῃ τῇ πέτρᾳ,
—He is speaking of Himself.
Again: the pronoun οὗτος, this, may be used to signify a third
ἢ, and it may be applied by the speaker to Sesignet himself;
ut it is doubtful whether any passage can be cited from the New
Testament where it is used to ey the person 4o whom the person
using it speaks. Now our Lord is speaking to Peter. Here, then,
we see another evidence that Peter is not this Rock.
What He eays is this: “1 Myself, now confessed by thee to be
both God and Man, am the Rock of the Church. This is the founda-
tion on which it is built.” And because St. Peter had confessed Him
as such, He says to St. Peter, ‘‘ Thou hast confessed Me, and 1 will
now confess thee; thou hast owned Me, I will now own thee. Thou
art Peter;” i.e. thou art a lively stone, hewn out of, and built upon
Me, the living Rock, Thou art a genuine Petros of Me the divine
Peira. And whosoever would be a lively stone, a Peter, must imitate
thee in this thy true confession of Me the living Rock ; for upon this
Rock, that is, on Myse/f, believed and conf to be both and
Maa, | will build My Church ¢.
In contravention of this exposition two objections have been
made. It is alleged,—-
That our Lord did not speak in Greek, but in Aramaic or Syro-
Chaldaic, and used the same word Cepha in both members of the
sentence; i.e. that He said, Thou art a Cepka, and on this Cepha I
will build My Church.
But this cannot be proved ; for it is as probable that our Lord
an on art Cephas, and upon this Cepha I will build My
urch 5,
And if the name Petros in the New Testament means a Rock,
and if our Lord had intended to say that Peter is the Rock of the
Church, then the Holy Spirit writing by St. Matthew would have
said, σὺ εἶ Πέτρος, καὶ ἐπὶ τούτῳ τῷ πέτρῳ οἰκοδομήσω μου τὴν
ἐκκλησίαν. But by changing the word from Petros to Petra, He
shows that Petros is not the Rock of the Church δ,
The Holy Spirit has also declared in what sense Simon Bar-jona
was called Cophas. For He records our Lord's saying, when the
Apostle was first called (John i. 43), σὺ εἶ Σίμων ὁ vids leva, σὺ
κληθήσῃ Κηφᾶς, and there the Sp ἜΡΙΙΡ adds, ὃ ἑρμηνεύεται
Πέτρος, i.e. which word is to Lee Sings a stone.
I do not say that Petros never reitee a in profane authors,
but it never has that sense in the LXX or the Greek N. T.; but no
one doubts that Petra there and elsewhere signifies a Rock. Petra is
a Rock; but, as Maldonutus allows (one of the ablest Roman Catholic
Expositors, p. £17), “ Πέτρος pro rupe et Atticum et rarum est.”
Another objection is, that the Fathers apply the words ἐπὶ
ταύτῃ τῇ πέτρᾳ to St. Peter, and call him the Rock of the Church.
But this is not true. No doubt some of the Fathers do this’, and
they who do so, do not always do so. Some of them say that the
πέτρα of the Church is the faith of St. Peter; others, that the
πέτρα is Christ, confessed to be God and Man§&, which is equivalent
to, but ἃ more clear assertion of, the other opinion. Some of the same
Fathers who sometimes call Peter ἃ Rock, vary in opinion on this
point. The record which A ine in the fifth century gives of his
own practice is remarkable, viz. that in his earlier expositions he had
applied the words to Peter, but in his later ones to Christ®, And
many of the Fathers place St. Paul on s par with St. Peter), S¢.
Jerome says, ii. p. 689, “Ecclesia Catholica super Petram Christum
stabili radice fundata est;” iv. 177 (ad Hedibiam), “Ipsi Prophet» a
Petra, hoc est Christo, cum Apostolis vocabulum acceperunt.” And
see on Matt. vii. 25. And in his note here St. Jerome says, Christ
gave the name Petrus to Simon, who believed in Christ the Petra,
ing
Dant eedificari) super Petram, Ego autem sum Christi. Non in Pauli nec
in Petri, sed in nomine Christi baptizati estis, ut Petrus sdifcatur
super Petram, non Petra super Petrum.”
How could St. Augustine have written this, if he had received as an
Article of Faith that the Rock of the Church is St. Peter, and that the
Bishop of Rome ix 8t. Peter's successor ?
And yet thie is now called by Romish Divines, e. & Card. Betiarmine,
Pref. in Libr. de Pontif. ‘res summa Adei Christiana.
8 See Lightfoot, ad loc., and Bp. Beveridge on the 87th Article, vol. ii.
p- 396.
6 Cf. Glass. Philol. Sacr. p. 928. . ‘
.’ E.g. Greg. Naxian. p. 591, ὁ μὲν πέτρα καλεῖται καὶ τοὺς θεμελίους
Ἐκκλησίας πιστεύεται.
But many of the passages quoted as from the Fathera in this sense pre
spurious; e.g. all the first three cited here by Maldunat. p.219, The
forged Papal Decretals did much for this Exposition.
8 See some of them collected by Bp. Andrewes, Tortura Tort!, p. 234,
and by Bp. Beveridge on the xxxviith Article, pp. 582—584. And in the
Editor's Theophilus Anglicanus, pp. 248, 244, and p. 121. Ed. 1850. And
δὲ the subject generally, see Barrow on the Pope's Supremacy, Works,
vi. 98—106.
9 Aug. Retract. 1. 21. See Theophil. Anglic. p. 244. Ed. 1850.
10 This Leo, Bishop of Rome, in the fifth century aa lxxix. p. 165).
δ0
ST. MATTHEW XVI. 20, 21.
.
ἐπὶ τῆς γῆς, ἔσται δεδεμένον ἐν τοῖς οὐρανοῖς, καὶ ὃ ἐὰν λύσῃς ἐπὶ τῆς γῆς,
(Ὁ ®* Tore διεστείλατο τοῖς μαθηταῖς
Ἀν 17.9 ἔσται λελυμένον ἐν τοῖς οὐρανοῖς.
Lukev 3. αὐτοῦ ἵνα μηδενὶ εἴπωσιν, ὅτι αὐτός ἐστιν ὁ Χριστός.
Mark 8. 31.
Luke 9. 22.
And St. Asthrose says, in Luc. ix. 20, Petra eat Christus: etiam dis-
cipulo suo hujus vocabuli gratiam non negavit ut ipse sit Petrus,
quod de Petr& habeat soliditatem constantie, fidei firmitatem.”
Augustine's exposition in this sense has been cited already.
. . There is a remarkable in Theodoret, in Cor. iii. 11,
p. 182, who says, ‘Other foundation can no man lay than this
bea This foundation was laid Pl or rather by our Lord
imself, for when Peter had said (Matt. xvi. 16), Thou art the
Christ, the Son of the Living God, our Lord says, On this Rock I
will build My Church. Do not, therefore, call yourselves by the
names of men. for the foundation is Curist.” And in England, even
in the eighth century, the greatest divine of the Saxon Church, the
Venerable Bede, says (in Mare. iii.), “Idem Grecé sive Latiné
Petrus quod Syriacé Cephas. Et in utraque lingua nomen ἃ Petré
derivatur; haud dubie guin ills de qua Paulus ait (1 Cor. x. 4),
* Petra erat Christus.. Nam Simoni qui credebat in Petram Christum,
Petri largitus est nomen. Cujus alludens etymologia dixit, ‘Tu
es Petrus et hanc Petram edificabo Ecclesiam meam.’” And
, vol. xi. p. 704, and see
Matth. Paris ad A. 1077), when he deposed the a ad Henry IV.,
ments on the supremacy of Christ. Observe, our
οἰκοδομήσω τὴν ἐμὴν ἐκκλησίαν, nor does Ἦ
‘of Christos Bur-Exosh, and of Christos Bar- Εἰολέιν.
— ἐκκλησίαν] The word ᾿Εκκλησία had been used by the LXX
for the Hebrew (kakal), connected with Greek καλέω, Latin
Caleada, and Eng. Call. Root Hebr. Sip (hol), vor. A congregation,
e.g. Deut. ix. 10; xviii. 16, and im, and aleo for the Hebrew
try (οὐλαλ), an Assembly, particularly of Rulers, Ps. Ixxxii. 1. In
‘the N. T. it signifies more than an Assembly convened for a special
purpose; it denotes a permanent visible προ Foy is shown by the
present where it firet occurs. Cp. Matt. xviii. 17. See
Hooker, iii. 1.4. Bp. Pearson on the Creed, art. ix. Our Lord
here, and in xviii. 17, speaks prophetically of a Society to be founded
hereafter by Himself; and the Holy Spirit, in recording His words,
cases prophetically the word Ecclesia, by which that Society would be
known in all and countries of the world.
— πύλαι ἄδον ob κατισχύσουσιν αὐτῆς} πύλαι dou, i.e. its
counsels, power, and terrors. See Job xxxviii. 17. Ps. ix. 13;
evii. 18. lea. xxxviii. 10. a la p. 102. There is an allitera-
tion in the words Sig) yyw (shaare sheol). The gates of a city
‘were the places in which councils were summoned to deliberate on
stra of war, Deut. xxv. 7. Lam. v.14. Esth. iv. 2, And
from which the army issued against the enemy; and therefore the
mise of Christ here assures the Church, which is a city built on
imeelf, that Hell shall not prevail against her, either by secret
guile or open force. As Bengel observes, there is a ‘ Metaphora
Architectonica' throughout, in ‘ porta,—adij .—cluves.”
-- κατισχύσουσιν) prevalebunt contra. See Luke xxiii. 23.
these words contain no promise of Infallibility to St. Peter,
is evident from the fact that the Holy Ghost, peeking by St. Paw
in Canonical Scripture, says that he erred (Gal. ii. 11—13). And
speaks of these two Apostles as those “ quos gratié Christi in tantum apicem
inter omnia Ecclesim membra provexit, ut eos in corpore cui caput est
Christus, quasi aoe construeret lumen oculorum (where some MSS.
have ‘ Petrus et Paulus geminus oculus Ecclesia alter alteri equalis') de
quorum meritis niki! diversum, nihil debemus sentire discretum ; quia illos
et electio pares, et labor similes, et finis tecit equates.”
Thus St. Aug. iii. 2313, ‘ Ipee Caput et Princeps Apostolorum,” speak-
ing not of St. Peter, but of St. Pasi, » he says, x. 256 “ (Paulus) tanti
Apostolat('s meruit um.” 80 St. Ambrose, de Spir. Sanct. fi. 13.
“ Nee Paulus Inferior Petre ;—cum primo quoque facile conferendus, et
nulli secundus; nam qui se imparem nescit, facit equalem.” 80 Petrus
Cluniaeus (Δ. Ὁ. 1147) contr. Petrobus. Bibl. Patr. Colon. xiii. 221, 2,
calls St. Paul ‘ Summus post Christum Ecclesie Magister :” and thus both
St. Peter and St.Paul are called Κορνφαῖοι in the same sentence by
Buthym. Zyg. Pref. ad 8 Luc. Aovaas Παύλῳ τῷ Κορνφαίῳ συναρ-
μοσθεὶς καὶ σννέκδημος. seat δὴ καὶ I τοῦ Κορνφαίον Μάρκος"
and aii the Apos'les are called Κορυφαῖοι by Theophytact, in 8. Luc. x.
«ὑρήσομεν τὰς δώδεκα τοὺς a τοὺς δώδεκα ᾿Απο-
. See also Casauhon, Exerc. Baron. xv. 827, 8, and xvi. 658.
1 The following are testimonies from the Fathers to this effect :-—
Tertuliian, Scorpiac. 10, "" Memento claves hic Dominum Petro et per
fllum Ecclessa reliquivse.” S. Cyprian, de Unit. Eccles. p. 107, *‘ Apostolis
omedbus post resurrectionem suam parem potestatem tribuit.”—p. 108,
4“. Ecclesia una est, in qué Episcopatus unus est cujus ἃ singulis in solidum
31° Awd τότε ἤρξατο ὁ ᾿Ιησοῦς δεικνύειν τοῖς μαθηταῖς αὐτοῦ, ὅτι Set αὐτὸν
that they do not contain any promise of Infallibility to the Bishop of
Rome is clear, among other proofs, from the circumstance that
Liberius (as Athanasius relates, Historia Arian. 41, p. 291)
into Arianism, and Honorius was anathematized of old by Roman
Pontiffs as an heretic. See Liber Diurnus Rom. Pontif. th, Scr.
Eccl. Opusc. p. 507. 515, 516, and the recently-discovered Philoso-
phumena of St. Hippolytus, Scholar of 8, lrensus, proving the same
ing, pe. 284—!
19. δώσω] After My Resurrection. Cp. John xx. 22, and Ascen-
sion, Eph. iv. 8,
— τὰς κλεῖς τῆς βασιλείας τ. obp.] In Holy βετιρξανο, ye
are badges of power and trust; and are given, as such, tos s,
treasurers, wardens, &c., who have power of excluding and of ad-
mitting, of keeping in custody, and also of opening stores and dis-
pensing them. See Iss, xxii. 22. Rev. i 18; iii. 7; xx.1. Luke
xi. 52.
In a primary and personal sense, St. Peter, in reward for his
ccalfeaion of the pal faith in Christ, received and exercised
e power of the keys; for after the Ascension he was the first amon
the Apostles to admit into the Church by the erie oe the Wo
and Sacraments, the Jewish converts (Acts ii. 14. 38); and also
Cornelius the first-fruits of the Gentiles (Acts x. 34—48). And
Peter himself notes the fulfilment of Christ's promise to himself
(Acts xv. 7).
Ina er and general sense the promise is made to the
Church, and specially an who hold and I aga the faith of Peter,
and are called to the office of dispensing the Word and
and of exercising the ministry of reconciliation (2 Cor. v. 18, 19) }.
ὃ ἐὰν δήσηι--ὃ ἐὰν λύσῃε!] The sane Tee was given to
the other Apostles, Matt. xviii. 18, John xx. 23, whence it ap
that the figure is derived from binding or loosing the chain of thoee
who are imprisoned by sin. (Cp. Luke iv. 18. Rom. vi. 18 22.)
Christ looses from the guilt of original sin by the Ministry of Baptism
(Acts ii. 88; xxii. 16. Titus iii. δ), and from the bands of actual
sin, on the condition of faith and repentance, y the Ministry of
Reconciliation i v. 18, 19), particularly in the Holy Eucharist
(Matt. xxvi. 28).
He binds by means of His Ministers when He withholds the
means of grace from those who despise them, or are in open and”
flagrant sin, and separates them from Communion with the Church
in Holy Offices (Matt. xviii. 17. 1 Cor. v.4—7. 2 Cor. vii. 9—12,
2 Thess. iii. 14. See Article xxxiii. Hooker, VI. iv. 2. Bp. An-
drewes, Tortura Torti, p.63. Abp. Cranmer on the Power of the
Keys, Catechis . 201, 202, ed. Oxon, 1829). This text, Matt.
xvi. 19, is extended by the Church of Rome to authorize the claim of
her Bishop to absolve from Oaths; on which see Bp. Saxderson do
Juramento, Pre. vii. vol. iv. p. 346.
20. ἵνα μηδενὶ εἵπωσι) use (as St. Peter's words showed,
v. 22) the Apostles were not as yet fully schooled in the doctrine of
the true nature of Christ's kingdom and office (see Luke xxii. 24,
Acts ee 6), and would not be so, till the outpouring of the Holy Spirit
upon them.
τ Because Christ knew that they would forsake Him in His suffer-
ing, and because the Faith of those to. whom they had preached would
be greatly imperilled by their desertion.
Because He would not exasperate His enemies, but allow them
longer time to see and consider the evidence of His works.
use He was now about to suffer the greatest or eve
which would make belief in His Deity a difficult matter, and woul
expose those who saw Him suffer, to the danger of nea! apne
is Deity
Him as God by greater Bispham: and because Faith in
χοῦς be easier after His glorious Resurrection and Ascension into
eaven. ;
21. ἀπὸ τότε] Observe Christ's method in teaching.
They must first confess His Messiahship and Divinity.
Tare tenetur.” S. Hieron. c. Jovinian. lib. i. ‘‘ Dicis, auper Petrum fan-
ur Ecclesia; licet id ipsum in alio loco super omnes Apostolos flat, et
cuncti claves regni eelorum accipiant, et super eos ex eguo Ecclesiz forti-
tudo eolidetur.” S. Basti, Const. Monast. 22, πᾶσι τοῖς ἧς ποιμέσι καὶ
διδασκάλοις παρέχει ἴσην ἐξουσίαν᾽ καὶ τούτου σημεῖον μεῖν ἅπαν-
τας καὶ λύειν ὥσπερ κεῖνος: S. Ambrose, in Psalm xxaviii. ‘‘Quod Petro
dicitur, ceteris Apostolis dicitur.” S. August. Serm. xii. ‘‘ Numquid istas
elaves accepit Petrus, et Paulus non accepit! Petrus accepit, et Joannes
et Jacobus non accepit et ceeteri Apostolif Aut non sunt iste in Ecclesia
claves ubi peccata quotidie dimittuntur?” Serm. cexcv. ‘Has claves non
homo unus sed wnilas accepit Ecclesia.” See also Serm. cxvili. and cxxiv.
and cexiv.
S. Leo, a.D. 450. Serm. ill. p. 58, ed. 1700, “ Transivit in eline Apoe-
tolos jus potestatis ilius et ad omnes Ecclesise Principes decreti hujus con-
stitutio commeavit. Sed non frustra uni commendatur, quod omnibus
intimetur.” Serm. de Nativ., " Hee clavium potestas ad omnes etiam Apos-
tolos et Ecclesise Preesules est translata. Quod autem sigiliarim Petro sit
commendata, ideo factum est quéd Petri exemplum omnibus Ecclesia
Pastoribus fult propositum.”
Hooker, V1. iv. 1. Bp. Andrewes, Tortura Torti, p. 63. Mason, de
Ministerio Anglicano, v. 10. Hammond here, p. 84. Barrow on the Pope's
Supremacy, vi. pp. 107-110, de Potestate Clavium. Vol. iv. p. 50, which
is more full than his Enxgéish Treatise on the Power of the Keys, v. 902.
ed. Oxon, 1818. Theophél. Anglican. chaps. xii. and xill.
ST. MATTHEW XVI. 22—28. XVII. 1.᾿
δὲ
ἀπελθεῖν εἰς Ἱεροσόλυμα, καὶ πολλὰ παθεῖν ἀπὸ τῶν πρεσβυτέρων καὶ ἀρχ-
ἱερέων καὶ γραμματέων, καὶ ἀποκτανθῆναι, καὶ τῇ τρίτῃ ἡμέρᾳ ἐγερθῆναι.
(Ὁ 3 Καὶ προσλαβόμενος αὐτὸν ὃ Πέτρος, ἤρξατο ἐπιτιμᾷν αὐτῷ λέγων,
“λεώς σοι, Κύριε: οὗ μὴ ἔσται σοι τοῦτο. 23 Ὁ δὲ στραφεὶς εἶπε τῷ Πέτρῳ,
Ὕπαγε ὀπίσω μον σατανᾶ, σκάνδαλόν μου εἶ: ὅτι οὐ φρονεῖς τὰ τοῦ Θεοῦ,
ἀλλὰ τὰ τῶν ἀνθρώπων.
(Ὁ 33." Τότε ὁ Ἰησοῦς εἶπε τοῖς μαθηταῖς αὐτοῦ,
mch. 10 88.
Mark 8. 84.
Εἴ τις θέλει ὀπίσω μου ἐλθεῖν, ἀπαρνησάσθω ἑαντὸν, καὶ ἀράτω τὸν σταυρὸν Lute
αὐτοῦ, καὶ ἀκολουθείτω por 3 ὃς γὰρ ἂν θέλῃ τὴν ψυχὴν αὐτοῦ σῶσαι,
ἀπολέσει αὐτήν" ὃς δ᾽ ἂν ἀπολέσῃ τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ, εὑρήσει
uke 9. 28.
ἃ 14. 27. & 17.38.
Mark 8. 35.
αὐτήν. Ἃ τί γὰρ ὠφελεῖται ἄνθρωπος, ἐὰν τὸν κόσμον ὅλον κερδήσῃ, τὴν im 1235.
δὲ ψυχὴν αὐτοῦ ζημιωθῇ"; ἢ τί δώσει ἄνθρωπος ἀντάλλαγμα τῆς ψυχῆς
αὐτοῦ; (32) 7? Μέλλει γὰρ ὁ Υἱὸς τοῦ ἀνθρώπον ἔρχεσθαι ἐν τῇ δόξῃ τοῦ
Πατρὸς αὐτοῦ “pera τῶν ἀγγέλων αὐτοῦ" " καὶ τότε ἀποδώσει ἑκάστῳ κατὰ
(32) 3. ᾿Αμὴν λέγω ὑμῖν, εἰσί τινες ὧδε ἑστῶτες, οἵτινες οὐ
μὴ γεύσωνται θανάτου, ἕως ἂν ἴδωσι τὸν Υἱὸν Tod’ ἀνθρώπου ἐρχόμενον ἐν τῇ ᾽
τὴν πρᾶξιν αὐτοῦ.
βασιλείᾳ αὐτοῦ.
XVII. 1 Καὶ pe? ἡμέρας ἐξ παραλαμβάνει ὁ ᾿Ιησοῦς τὸν Πέτρον καὶ
᾿Ιάκωβον καὶ ᾿Ιωάννην τὸν ἀδελφὸν αὐτοῦ, καὶ ἀναφέρει αὐτοὺς εἰς ὄρος ὑψηλὸν
They are to be taught that yet He would suffer the greatest
PN οτος they first endeavoured
ccordingly, after the Ascension, the: it endeavor to
suade the word, es μὰ
That rate ΝΕΥΟΝ suffer, di d again. (Cf. Bengel
ὁ Christ sho , die, and rise in. ἃ
here.) See above on xvi. 14. ᾿
— ἀποκτανθῆναι] Our Lord does not yet say στανρωθῆναι.
_ This was to be revealed hereafter (Matt. xx. 19). But He had sug-
it in what He had required, and was about to require »
m His Disciples, viz. ὧραι τὸν σταυρὸν καθ' ἡμέραν καὶ ἀκο-
λουθεῖν αὑτῷ (Matt. x. 38; xvi. 24. Mark viii. 34. Luke ix. 23;
xiv.
— τῇ τρίτῃ ἡμέρᾳ] St. Mark has here (viii. 31), μετὰ τρεῖς
ἡμέρας. See above, ΗἹ 40.. }
22. ἵλεώς σοι] “ propitius sit tibi! ἵλεως, ἵλαος, ἱλάσκομαι
are connected by some Lexicographers with ἱλαρὸς (see Passow);
they seem to have a common root with ἔλεος, cp. on Rom. iii. 25,
ἱλαστήριον, propitiatorium, Mercy-
88. ὕπαγε ὀπίσω μου σατανὰ
now wert a lively Stone in My Church, art now doing the work of
the πύλαι Gov, and even of their Prince himself, y iseusding Me
from suffering death, by which 1 shall overthrow the Enemy, and
give life to the Church.
— σκάνδαλον] Observe our blessed Lord here keeps up
or of Πέτρος, or a Stone; thou who wert just now by thy
faith in confessing Me, a ag, δέρμα, art now by thy carnal w
a stumbling Stone to Christ. below, xviii. 6.
34. τὸν σταυρὸν αὑτοῦ] He must take up Ais own cross; as I
have just spoken of My death (Matt. xvi. 21). below, xx. 18, and
“ Adversarie!" Thou who just
cp. Iren. iii. 18, 12, who thence refutes the heresy of the ten.
Our Lord was not content with rebuking Peter; He is to
show the benefit of suffering. Thou sayest, be it far from Thee Lord,
but I say unto thee, that thou wouldest destroy thyself if thou
couldest restrain Me from suffering; and if thou art scandalized with
My death; and thou canst not be saved, unless thou art prepared to
follow Me, thou must not expect a crown of glory, because thou
hast confessed Me; this is not enough ; thou must take up ay cross,
i.e. be content not only to suffer, but to die the moet shameful death
—to follow Me.
Christ will have a volun service from us: He does not com-
1 us to follow him, but He says, “If any one is willing to
follow Me.” And then He sets before us the misery of not followi
Him; and the perio rewards, far exceeding the sufferings, οἱ
following Him. (Cp. om
26. + wie) Quoted by Ignatius sd Rom. vi. p. 388.
27. ὁ Υἱὸς τοῦ ἀνθρώπου] Hoe again refers to Daniel vii. 13.
har aan ee λείᾳ αὐτοῦῦἝ This prophecy, lik
. εἰσί rive σιλείᾳ a prophecy, like man’
others, has a progressive and expansive character. It unfolded itse
by degrees and at intervals; it put forth buds and blossoms, but it
will not be in its full bloom of Accomplishment till the Great Day.
Its first germination was in what immediately follows, viz. the Trans-
figaration (Matt. xvii. 1—5). Its season of blossoming was in the
manifestation of Christ's power and majesty in the punishment of
His Enemies by the means of the Roman Arnie: Christ’s Legions
called Cwear's, at the siege and fall of Jerusalem. Another stage
toward fulfilment may be observed in the revelation of Christ's gon
to St. John in the Apocalypse. But its full manifestation will be at
Sature glory of
our Lord's Second Coming in glory, for the Universal Judgment,
This is evident
From what He has just said, the Son of Man shall come in the
glory of His Father, with His Angele, and then shall He reward every
man eeording to his beh ge a ὃ
‘rom a comparison of the parallel passages in St. Mark (viii. 38
and St. Luke (ix. 26), where our Lord speaks distinct] bee ae
Second Coming with His Holy Angels in the glory of His Father.
The saying, therefore, in its full power, is to be understood thus,
Some who stand here, viz. remain stedfastly by Me, shall not
taste of death (cp. John viii. 52); i.e. shall not feel its bitterness,
for I will take away its sting and will taste death for them (Heb.
i 9); me will not taste ite bitterness until I come again in
ory; an
"they shall not taste of that which alone ought to be called death,
viz, ‘the second death,’ the death of the soul (Rev. xx. 14),
Thus they will not taste of death till I come.
Much less will they taste of it then. They will fall asleep in Me,
and rest in peace in Paradise as to their souls, till 1 come again in
My kingdom. And when I come again in glory, then their bodies
will be raised and reunited to their souls, and they will enjoy the
ot consummation of blies both in body and soul, in My kingdom
for ever.
The signification of ἕως ἂν here may be compared to ἕως οὗ
in Matt. i. 25 (where see note).
So again He says (xxviii. 20), He will never be absent from His
Disciples, even to the end of the world; much less will He be absent
from them a it, for then, both in body and soul, they will be
“ever with the Lord” (1 Thess. iv. 17). ᾿
“* Ttaque,” says St. Ambrose, in Luke ix. 27, “ οἱ volamus mortem
non timere, stemus ubi Christus est: vite tua Christus est: ipsa oat
Vita que mori nescit.” And Origen here, ‘‘ They that stand where
Jesus stands, are they who have the foundation of their souls resti
upon Jesus; and they shall never taste of death. The word uate
does not fix any time when that shall be which was not before; for
he that once sees Christ in Hie glory, shall by no means after that
tuste of death.” See also on John viii. 51.
Cu. XVIL. 1. μεθ᾽ ἡμέρας TE] So Mark ix. 2. St. Luke says
ὡσεὶ ἡμέραι ~. This may serve to illustrate the modes of ex-
pression by which our Lord's rest in the grave is described. See
above, xii. 40. .
The Transfiguration was a type and glimpse and earnest of the
6 risen bodies of His members; and some of the
Ancient Fathers see a symbolical meaning in the period here specified
—“ after siz bar ll Seven is the number of tion and rest; the
saaal Soltesh in'which we τόμος hope tbe frxastgeral oid Chet
et in which we ma‘ to be trans! wi ist.
(Cp. Theophyl. in Mare. ix. Bowie bite also connected with them
ancient opinige that six millenary periods typified by the
Hexameron of Creation, the will ensue.
“Our Lord was transfi 3” says Jerome, “not that He lost
to His apostles as He will
‘St. Jerome in Epitay
Cyril, Cateches. xii.) cate au rv ἊΝ
was a fulfilment of Isaiah's prophecy, xxxv.2. Dr. inson (Pales-
tine, iii. 22]) thinks that the Transfiguration took place on δ moun:
seit ithe em οὐ he eee eae Ta eee οἱ ον τ: 1
ST. MATTHEW XVII. 2—12.
κατ᾽ ἰδίαν, 3 καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν, καὶ ἔλαμψε τὸ πρόσωπον
αὐτοῦ ὡς ὁ ἥλιος, τὰ δὲ ἱμάτια αὐτοῦ ἐγένετο λευκὰ ὡς τὸ φῶς. ὃ Καὶ ἰδοὺ,
ὥφθησαν αὐτοῖς Μωὺσῆς καὶ ᾿Ηλίας per αὐτοῦ συλλαλοῦντες. * ᾿Αποκριθεὶς
δὲ ὁ Πέτρος εἶπε τῷ ᾿Ιησοῦ, Κύριε, καλόν ἐστιν ἡμᾶς ὧδε εἶναι εἰ θέλεις,
ποιήσωμεν ὧδε τρεῖς σκηνάς: σοὶ μίαν, καὶ Μωῦσῇ μίαν, καὶ μίαν ᾿Ηλίᾳ.
δ'Ἔτι αὐτοῦ λαλοῦντος, ἰδοὺ, νεφέλη φωτεινὴ ἐπεσκίασεν αὐτούς" καὶ ἰδοὺ,
. 2 a ΄ «4.» 3 ε ce e 3 . 2 e
φωνὴ ἐκ τῆς νεφέλης, λέγουσα, Οὗτός ἐστιν ὁ Υἱός pou ὁ ἀγαπητὸς, ἐν ᾧ
3 δό 2a , 6 . 9 , ε νι Ψ é Ν ,
εὐδόκησα' αὐτοῦ ἀκούετε. ὃ Καὶ ἀκούσαντες of μαθηταὶ ἔπεσον ἐπὶ πρόσωπον
αὐτῶν, καὶ ἐφοβήθησαν σφόδρα.
7 Καὶ προσελθὼν ὁ ᾿Ιησοῦς ἥψατο αὐτῶν,
καὶ εἶπεν, ᾿Εγέρθητε, καὶ μὴ φοβεῖσθε. ®’Emdpavres δὲ τοὺς ὀφθαλμοὺς
αὐτῶν οὐδένα εἶδον, εἰ μὴ τὸν ᾿Ιησοῦν μόνον. ;
9 Ν ’ 3. ἡ 3 a »¥ 2 ida > a ε9 a ia
Kai καταβαινόντων αὐτῶν ἐκ τοῦ ὄρους, ἐνετείλατο αὐτοῖς ὁ ᾿Ιησοῦς, λέγων,
. ν᾿ .,. »ῳ ¢ ee es a 3 , 3 a 9 a
Μηδενὶ εἴπητε τὸ ὅραμα, ἕως οὗ ὁ Υἱὸς τοῦ ἀνθρώπου ἐκ νεκρῶν ἀναστῇ.
(Ὁ 1° Καὶ ἐπηρώτησαν αὐτὸν οἱ μαθηταὶ αὐτοῦ, λέγοντες, Τί οὖν οἱ Tpap-
ματεῖς λέγουσιν, ὅτι ᾿Ηλίαν δεῖ ἐλθεῖν πρῶτον ; 11} ὁ δὲ ᾿Ιησοῦς ἀποκριθεὶς
εἶπεν αὐτοῖς, ᾿Ηλίας μὲν ἔρχεται πρῶτον, καὶ ἀποκαταστήσει πάντα: | λέγω
δὲ ὑμῖν, ὅτι ᾿Ηλίας ἤδη ἦλθε, καὶ οὐκ ἐπέγνωσαν αὐτὸν, ἀλλ᾽ ἐποίησαν ἐν
2. μετεμορφώθη) In order to give them a glimpee of His future
gon He reall speaking fog, tel of sufferinys—His own and
theirs. His Passion was at hand, and He endeavours to confirm their
faith in His Messiahship, recently confessed by St. Peter, who was
blessed for that confession, and to sustain their courage under thase
sufferings, by a view of His divine glory, and of the glory of the
bodies of the Saints in a heavenly state.
On this subject see Leo M. Serm. xciv. p. 179.
8. Μωῦσῆς καὶ ᾿Ηλία:] The Representatives of the Law and of
the P; ; to show their union with, and subordination to, Jesus
Cunist and the Gospel ; and that He is the Christ of whom Moses
and the Prophets did write. ‘‘ Moses et Elias.” says St. Ambrose on
Luke ix. 30, “ hoc est Lex et Prophetia cum VzRrx0." Moses had not
been permitted when alive to enter the Land of Promise, but here
we sce him brought into it, to do homage to the true Joshua.
No man knew where the body of Moses was (Deut. xxxiv. 6).
But God here unites it to that of Elias and of Christ Our bodies
may be scattered to the winds, and lost to men. But God knows
where they all are; and will bring them all again at the last Day.
Moses was dead, Elias alive; Christ the Life, the Son of the
Living God, is the Lord both of dead and living (Rom. xiv. 9).
‘ence we see that they who have been faithful to Him on earth,
though they be dead, yet they live in Him, and retain their personal
pare b ethaps also the Holy Spirit thus intimates the doctrine of
mutual itiun in ἃ future state.
Another purpose of this manifestation was to show that Jesus was
not Elias (see Matt. xvi. 14), nor one of the old Prophets, but supe-
rior to all—and to Moses; and therefore the Mesias, the Son of God.
“Why,” says Chrys., “did He bring hither Moses and Elias?”
First, because men said that He was Elias, or one of the old
trophets He conducts the chief Apostles (τοὺς xupupaious), to the
ount that they may see the difference between the Prophets and the
Lord of the Prophets. Next, that they might understand that Christ
is not, as some imagine, con’ to the Law and the Prophets; and
that when He claims to be equal with the Father, He does not con-
travene them. Next, that they might learn that He has power of life
and death; and therefore He brings forth Moses who had died, and
Elias, who had never seen death. Next, that they might understand
the of the cross; and that He might quell the fear of Peter,
shrinking from the crose, and might elevate the thoughts of the rest.
For Moves and Elias spake of His glory! which He was about to
accomplish at Jerusalem by death. He aleo brings forward Moses and
Elias as examples of suffering in the cause of God, and of consequent
reward in glory.”
4. τρεῖς σκηνάς σκηνὴ, from yy (shackan), habilavit, whence
Sheckinah. St. Peter desired to remain there, and to retain Moees
and Elias. He had heard Christ's prophecies concerning 5 suffering i
Moees and Elias conversed with Christ concerning His Luke
ix. 31). Peter shrunk from that (see Theuphyl: on Luke ix. 33); he
was entranced, and en red with the present glory ; he wished to
enjoy that. And he puts Moses and Elias on a par with Christ. But
as St. Mark adds (probably from St. Peter's own dictation), he knew
not what he said, for they were afraid (Mark ix. 6).
‘Thou errest, O Peter,” says Jerome, ‘and knowest not what
thou sayest. Speak not of three tabernacles, since there is but one
tabernacle. that of the Gospel, in which the Law and the Prophets
are enshrined. The Voice from heaven says, ‘This is my beloved
Son,’ they (Moves and Elias) are His servants.”
In order that it might be known that the Voice (‘Hear ye
Him") referred to Christ, as soon as it was uttered Moses and Elias
disappeared, and Christ alone remained to be heard. Observe, the
cloud was a bright cloud ; not like that from which the Law was given
on Sinai. (St. Chrys.) Observe also that Christ remained after tho
cloud had passed away. After the cloud which hung over the Law
and the Prophets has been withdrawn, both are revealed and illumined
in the Gospel. (Cp. St. Jerome.)
5. vepidn) St. Peter had spoken of a σκηνή. The Cloud is
Christ's σκηνὴ---Ηἰ6 Shechinah. Cp. the tog So the Cloud of the
divine Presence at the Tabernacle and Temple, Exod. x1. 34. 1 Kings
viii. 10; and see Rev. xi. 12; xiv. 14—16,
— οὗτοι---αὐτοῦ ἀκούετε] Not Moses and the Law, nor Elias and
the Prophets; but Christ and the Gospel. The voice came from
heaven. See 2 Pet. i. 17, 18, who refers to the history as well known
to the Church.
-- ἀγαπητόε] My beloved. Observe, this Voice was. uttered
after they had been ing of His death (Luke ix. 31). An answer
from heaven to the objections of some who argue that the doctrine of
the Atonement, which represents Christ as suffering the Just for the
unjust (1 Pet. iii, 18), is irreconcileable with God's attribute of Love.
“God is Love” (1 John iv. 16), and God the Father so loved the
world that He gave His only tten Son to redeem it (John iii. 16.
1 Jobn iii. 16; iv. 9). But God the Son loved us, and gave Himeclf
freely for us (John xv. 18. Gal. i. 4; ii. 20.. Ephes. v. 5. Rev.
i. 5, 6). I dey down My life of Mveelf. No one taketh it from Me.
Therefore doth My Father love Me (John x. 17,18). The Father
loveth the Son, and hath given all things into His hand (John iii. 35).
8. εἰ μὴ τὸν ᾿Ιησοῦν μόνον]! Moses and Elias vanished ; Christ
was left alone. The Law and the Prophets were for a time, but the
Gospel remains for ever to the end. ‘ Finis Legis Christus; Lex et
Prophetia ex Verbo; gu autem ἃ Verbo ceperunt in Verbo desi-
nunt.” (Asmbrose, in Luc. ix. 36.)
9. μηδενί] ‘Ne condiscipulis quidem.” (Bengel.)
10. ᾿Ηλίαν δεῖ ἐλθεῖν πρῶτον] The reason why the Disciples
spoke of Elias seems to be, they had heard that Elias should come
before the Messiah. But they had just seen Elias. Could therefore
their Master, who had before Elias, be the Christ, as Peter
had owned Him to be? (Erusmus in Paraphras.)
The Jews and some of the Fathers affirm that Elias will appear
in person before Christ's Second Advent to judgment (Mal. iii. 23,
24; iv. 5. Cp. Roseam. here). i contra Bel-
11. ἀποκαταστήσει] On this word see on Acts i. 6.
1 Chrysostom, in his edition of St. Luke, ix. 13, seems to have read δόξαν for ἔξοδον, see Mr. Field's collation and note.
ST. MATTHEW XVII. 18---27.
53
> ay 9 AY
αὐτῷ ὅσα ἠθέλησαν: οὕτω Kai ὁ Υἱὸς τοῦ ἀνθρώπου μέλλει πάσχειν ὑπ᾽ αὐτῶν.
,’ ε A A aA
18 Τότε συνῆκαν of μαθηταὶ ὅτι περὶ ᾿Ιωάννου τοῦ βαπτιστοῦ εἶπεν αὐτοῖς.
174
(2 1". " Καὶ ἐλθόντων αὐτῶν πρὸς τὸν ὄχλον, προσῆλθεν αὐτῷ ἄνθρωπος Marks. νι 30.
Luke 9. 37—42.
a Ν
γονυπετῶν αὐτὸν, | καὶ λέγων, Κύριε, ἐλέησόν μον τὸν υἱὸν, ὅτι σεληνιάζεται
4 A Ld é AA a 4 ? ΝΥ A Ν , 3 ΝΥ vd Μ
καὶ κακῶς πάσχει πολλάκις γὰρ πίπτει εἰς τὸ πῦρ, καὶ πολλάκις εἰς τὸ ὕδωρ
16
Ν .
καὶ προσήνεγκα αὐτὸν τοῖς μαθηταῖς σον, καὶ οὐκ ἠδυνήθησαν αὐτὸν θερα-
πεῦσαι. "Aroxpileis δὲ ὁ ᾿Ιησοῦς εἶπεν, Ὦ γενεὰ ἄπιστος καὶ διεστραμμένη,
2) , Ὅν θ᾽ εκ by , , » ea , , 28
ἕως πότε ἔσομαι μεθ᾽ ὑμῶν ; " ἕως πότε ἀνέξομαι ὑμῶν ; φέρετέ μοι αὐτὸν ὧδε. bigs io.
bNum 14.1],27.
ch. 23. 37.
8 Καὶ ἐπετίμησεν αὐτῷ ὁ ᾿Ιησοῦς, καὶ ἐξῆλθεν ἀπ᾽ αὐτοῦ τὸ δαιμόνιον" καὶ ἐθερα- Ἑχοὰ 4. ο.
πεύθη ὁ παῖς ἀπὸ τῆς ὧρας ἐκείνης. (5) 9 Τότε προσελθόντες οἱ μαθηταὶ τῷ
᾿Ιησοῦ κατ᾽ ἰδίαν εἶπον, Διὰ τί ἡμεῖς οὐκ ἠδυνήθημεν ἐκβαλεῖν αὐτό; ™‘O δὲ
᾿Ιησοῦς εἶπεν αὐτοῖς, Διὰ τὴν ἀπιστίαν ὑμῶν: ἀμὴν γὰρ λέγω ὑμῖν, " ἐὰν ἔχητε «οἱ. 3ι. 21.
John 11. 40.
πίστιν ὡς κόκκον σινάπεως, ἐρεῖτε τῷ ὄρει τούτῳ, Μετάβηθι ἐντεῦθεν ἐκεῖ, καὶ } Cor. 13. 2.
μεταβήσεται, καὶ οὐδὲν ἀδυνατήσει ὑμῖν. 3) Τοῦτο δὲ τὸ γένος οὐκ ἐκπορεύεται,
εἰ μὴ ἐν προσευχῇ καὶ νηστείᾳ.
( 176
ἼὮὋ Ξ᾿᾿Αναστρεφομένων δὲ αὐτῶν ἐν τῇ Ταλιλαίᾳ, εἶπεν αὐτοῖς ὁ ᾿Ιησοῦς,
ὁ Μέλλει ὁ Υἱὸς τοῦ ἀνθρώπον παραδίδοσθαι εἰς χεῖρας ἀνθρώπων, * καὶ ἃ οἱ. τ. 2.
3 a to Ν Led a e , 9 ’ Ν id ’
ἀποκτενοῦσιν αὐτὸν, καὶ τῇ τρίτῃ ἡμέρᾳ ἐγερθήσεται: καὶ ἐλυπήθησαν σφόδρα.
(Z) 33 ᾿Ελθόντων δὲ αὐτῶν eis Καφαρναοὺμ, προσῆλθον οἱ τὰ δίδραχμα
λαμβάνοντες τῷ Πέτρῳ, καὶ εἶπον, Ὁ διδάσκαλος ὑμῶν οὐ τελεῖ " τὰ δίδραχμα ; ¢ Exod. 30
35 λέγει, Nai. Kai ὅτε εἰσῆλθεν εἰς τὴν οἰκίαν, προέφθασεν αὐτὸν ὁ ᾿Ιησοῦς, #38. 4s.
λέγων, Τί σοι δοκεῖ, Σίμων ; οἱ βασιλεῖς τῆς γῆς ἀπὸ τίνων λαμβάνουσι τέλη
a a 9." a ta 2A a 9 a 2 , 928 , 2 nA e
ἢ κῆνσον; ἀπὸ τῶν υἱῶν αὐτῶν, ἢ ἀπὸ τῶν ἀλλοτρίων; “ὁ Λέγει αὐτῷ ὁ
Πέτρος, ᾿Απὸ τῶν ἀλλοτρίων. “Edy αὐτῷ ὁ ᾿Ιησοῦς, “Apaye ἐλεύθεροί εἰσιν
οἱ υἱοί 3 {ἵνα δὲ μὴ σκανδαλίσωμεν αὐτοὺς, πορευθεὶς εἰς θάλασσαν βάλε τι cor. 19-22.
Chron. 24. 9.
10. 32, 88.
” A Cs 3 , a 2 a ar eee 0 N , 2. A
ἄγκιστρον, καὶ τὸν ἀναβάντα πρῶτον ἰχθῦν ἄρον: καὶ ἀνοίξας τὸ στόμα αὐτοῦ ch. 5.3.
ε ’ lal > La AY ἈΝ 3 a“ > \ 3 a Ν A
εὑρήσεις στατῆρα: ἐκεῖνον λαβὼν, δὸς αὐτοῖς ἀντὶ ἐμοῦ καὶ σοῦ.
16. οὐκ ἠδυνήθησαν] Another proof of St. Matthew's honesty.
11. 2 aved ἄπιστος
Our Lord rebukes the Jews here publicly for their want of faith
in Him and in His Divine Power. (Jerome, Hilary, Chrysost., Theo-
yl.) The fault, He tells them, is not 20 much in His Apostles as
in themselves. They had blamed the Apostles by saying οὐκ ἠδυνή-
θησαν, but Christ tells them to look to themselves. less you have
Suaith, not even I shall be able (i.¢. willing) to heal you. And He
says to the father εἰ δύνασαι πιστεῦσαι πάντα δυνατὰ τῷ πιστεύ-
οντι. And therefore the father, feeling himeelf ee ὃν Christ,
says, πιστεύω. Κύριε, βοήθει μον τῇ ἀπιστίᾳ (Mark ix. 24).
imagine that there was no fault in
grees of diabolical agency and energy; but Christ conquers them
i and enables Ti servants to dew by His grace with faith
in Him.
34. οὐ τελεῖ] Does He not pey? Whence it would seem that
the payment, though binding on the conscience, was not enforced in
the civil courts.
— td δίδραχμα] Half a stater (or tetradrachm), and the same
as the half of the shekel, τὸ, due annually from each Jew a little be-
fore the Passover; whence the time of this miracle may be determined.
The Temple-rate was begun to be demanded by public proclamation
on the first day of the month Adar, and was due on the first of Nisan.
See Mishna de Siclis, cap. i. col. 7; and Surenhus. p. 260,261. This
tribute was levied for the maintenance of the Temple and its sacred
worship, i.e. for incense, wood, red heifer, shewbread, &. See
Exod. xxx. 13; xxxviii. 26. Joseph., Antiq. iii. 8. Bell. Jud. vii. 6.
Ant. xviii. 12; and Winer, Lex. wv. Sekel and Stater!. This
Temple-rate was afterwards sequestered by the Romans, and under
Vespasian transferred to the capitol at Rome. Joseph. B. J. vii. 6, 6.
Cp. Rosenm.
3 The didrachma = stater, or two denarii, was the tribute which the
Law imposed on the people of Israel], for the redemption of every soul and
body, and was applied to the ministry of those who served in the Temple.
(Hilary and Ambrose ad Justum, Epist. vii.) This was paid to the Priests
and the Temple. (Tseophylact.)
25. οἱ βασιλεῖς τῆς γῆς] PRO (malcke erets), as distinguished
from God, the King of Heaven, Ps. ii. 2. (Rosenm.)
The sense is: If the kings of the earth do not receive tribute
from their children, how can the i! of Heaven receive this tribute
to the Temple from Me, His Son? If the children of earthly kings
are reo from tribute, how much more 1? But in order that wo
may not be supposed to hy a the law, pay the tribute; which I do
not give it as due from Me, but in order to strengthen and correct the
ess of others. (Zheophyl.) :
— τέλη] toll for wares. κῆνσον, capitation-taz, and for land;
here a poll-tax.
27. βάλε ἀγκιστρον] Not a net, in order that the miracle might
be more apparent. A wonderful combination of Miraculous and
Propheti wer. Not one fish among many caught in a net, but
one fish, and that the first, caught by a hook, was to bring in its
mouth (not belly) the sem, and that the precise sum required for
Christ and His Disciple.
wee that comes up from the deep to obey Me. Cp. Pas.
viii. 8.
— εὑρήσεις στατῆρα] Some Expositors* who endeavour to ex-
plain away this miracle allege,
That our Lord meant only that St. Peter would catch a fish and
obtain a stater by its sale.
That our Lord must have been without money at the time
= He would not have commanded St. Peter to go to the sea an
That our Lord rebuked St. Peter for rashnces in saying that He
paid the δίδραχμα.
That it is not said that Peter caught the fish and found the
money in its mouth.
he first of these allegations is refuted by the words of the
Evangelist, taken in their plain grammatical sense.
On ae scene ba may ria - our κὸν aan vin by
readi eter's thoughts, and by levying tribute on the an
His paves and ποίου with cla to the fish. And that He paid
the tribute in this way, not because He dad xo money, but rather be-
cause He had money, and because while doing an act of obedience to
2 E.g. Dr. Pawlus, who refers στόμα to Peter, and interprets αὐτοῦ ‘on
the spot; and Leiener. And even Olshausen treats this opinion with
respect, and concurs in the opinion stated above in Paragraphs (2) and (3).
And from this e: ition there was only one step (which has been taken
by Strauss, ii. p. 184), to treat the whole as ἃ fable.
δά ST. MATTHEW XVIII. 1---10.
XVIII. (12 1 Ἐν ἐκείνῃ τῇ ὧρᾳ προσῆλθον οἱ μαθηταὶ τῷ ᾿Ιησοῦ, λέγοντες,
p Marko 33737. * Tis ἄρα μείζων ἐστὶν ἐν τῇ βασιλείᾳ τῶν οὐρανῶν ; 3 Καὶ προσκαλεσάμενος
a Mark 9. 33-- 87.
ch. 20. 20 -- 28,
& 23. 11, 12.
ὁ "Ingots παιδίον, ἔστησεν αὐτὸ ἐν μέσῳ αὐτῶν, ὃ καὶ εἶπεν, ᾿Αμὴν λέγω ὑμῖν,
Pail. 2. 3. ἐὰν μὴ στραφῆτε καὶ γένησθε ὡς τὰ παιδία, ob μὴ εἰσέλθητε εἰς τὴν βασιλείαν
τῶν οὐρανῶν. 4 Ὅστις οὖν ταπεινώσει ἑαυτὸν ὡς τὸ παιδίον τοῦτο, οὗτός
ἐστιν ὁ μείζων ἐν τῇ βασιλείᾳ τῶν οὐρανῶν: ὅ καὶ ὃς ἐὰν δέξηται παιδίον
τοιοῦτον ἕν ἐπὶ τῷ ὀνόματί μου, ἐμὲ δέχεται (Fr) δ ὃς δ᾽ ἂν σκανδαλίσῃ ἕνα
τῶν μικρῶν τούτων τῶν πιστενόντων εἰς ἐμὲ, συμφέρει αὐτῷ ἵνα κρεμασθῇ
oN 9 Ν aN ΝΥ , 3 Led x aA δὰ iq ~
μύλος ὀνικὸς ἐπὶ τὸν τράχηλον αὐτοῦ, Kal καταποντισθῇ ἐν τῷ πελάγει τῆς
ἘΣ. θαλάσσης. Ἶ" Οὐαὶ τῷ κόσμῳ ἀπὸ τῶν σκανδάλων ἀνάγκη γάρ ἐστιν ἐλθεῖν
τὰ σκάνδαλα: πλὴν οὐαὶ τῷ ἀνθρώπῳ ἐκείνῳ δ οὗ τὸ σκάνδαλον ἔρχεται.
beh. 18. 41.
ς Mark 9. 43--48. 380
¢ Mark 9° (ar) 2° Et δὲ ἡ χείρ σου ἢ ὁ πούς cov σκανδαλίζει σε, ἔκκοψον αὐτὰ καὶ
& 18. 22—24.
χεῖρας ἣ δύο πόδας ἔχοντα βληθῆναι εἰς τὸ πῦρ τὸ αἰώνιον. ὃ Kai εἰ ὃ
βάλε ἀπὸ σοῦ" καλόν σοι ἐστὶν εἰσελθεῖν εἰς τὴν ζωὴν χωλὸν ἢ κυλλὸν, 4 δύο
ὀφθαλμός σον σκανδαλίζει σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ cov καλόν σοι
ἐστὶ μονόφθαλμον εἰς τὴν ζωὴν εἰσελθεῖν, 4 δύο ὀφθαλμοὺς ἔχοντα βληθῆναι
εἰς τὴν γέενναν τοῦ πυρός. (3) 19 Ὁρᾶτε μὴ καταφρονήσητε ἑνὸς τῶν μικρῶν
human authority as max, He would show, by supplying the money
not from the common purse, or from any other ordinary source, but
from the sea, that He is supreme over all as God. And so He makes
the exemple of His obedience more striking, exemplary, and instruc-
tive ; and teaches another lesson on the great doctrine of the Unity of
the Two Natures, Divine and Human, in His One Person.
Doubtless our Lord, Who obeyed the Law for Man, had paid
the tribute (which was an annual one) in former years; and St. Peter,
knowing this, answered as he did, vai, yes.
St. Matthew does not say that the Miracle was done. No; he
leaves that to be . There is something sublime in this
iopesis. He had just been relating the glories of Christ's Trane-
figuration, and His victory over the Evil Spirit in one of his fiercest
forms, and he had recorded our Lord's rebuke to the multitude for
want of faith. He sup his reader to be so awe-struck and im-
erie by what he himeelf has seen, and heard, and written of
hrist, that he deems it needless to say, and he does not suppose that
any one will require to be told, that what Christ spake was done.
And yet many now demand this, and are called intelligent and
candid men! Not so the tru ἡ wise. By his reverential silence,
St. Matthew shows his own faith, and exercises that of the reader
in Christ, Who is the Word, and by Whom all things were
The practical bearing of this Divine Act on the question of
* Church- * has been considered in the Editor's Occasional Ser-
mons, No. xxxix.
— δὸς abrois] Although the Temple Service was then admi-
nistered by His enemies, who (as He had just told His Disciples,
οἷ; ἅτις: 21) were sbout to conspire against Him and put Him to
lea
CH. XVIII. 1. μείζων] greater than the rest. See xi. 11;
xiii. 32; xxiii. 11. Ephes. 111. 8. Glass. Phil. Sacr. p. 274.
Pine el Me Paes Bupposed Lila have been
, but this is re! . Pearson (Vin xii. p. 527,
I Cherton) Υ Sp ( ign. Pp. δώ,
6. σκάνξαλ σπ] Cause to stumble, i.e. to εἰπ.---σκάνδαλον is
used by the LXX for wyin (mokesh) a trap, from root wy, (yakash),
and for Siti7 (michshol), from rad. Sag (cashal), titubavit, a
stumbling-stone ; which is the sense of σκάνδαλον here. In Church
matters, says J ul. Rom. apud Athanas. (ς. Arian. p. 111), οὐ λόγων
ἐπίδειξίς ἐστιν, ἀλλὰ κανόνες ᾿Αποστολικοὶ, καὶ σπουδὴ τοῦ
μὴ σκανδαλίζειν ἕνα τῶν μικρῶν' συμφέρει γὰρ, and then he
See μναῖς ΤΕ Ἢ ΕΗ kavives they aks bos
-- μικρῶν y iples ; however ma; ised by the
world. See x. 42. sigs ee :
— πιστενόντων ele ἐμέ] So πιστεύειν iv, and πίστις als,
and ἐν. This use of the Lapis is derived from that of the
Hebrew 3. Vorst. de Hebr. 68677. Lutin Ecclesiastical writers
do not distinguish between Credo ἐπ and Credo with a dative (sec
Bp. Pearson on the Creed, Art. i.); and the difference made between
the two by Aug. (Joh. Tract. 29), “Credimus Paulo sed non credi-
mus ἐπ Paulum,” and Rufinus (in Expositione Symbol.), “hac pre-
positionis syllabi (my) Creator ἃ creaturis secernitur,” is derived fre
the of the Test. Cp. Jerome in Epist. ad Philemon.
As Vorat. observes, p. 676, “" Nunquam in Novo Fadere phrasis Graca
1 This use of ἀνάγκη explains the sense of the important and contro-
verted passage of St. Ireneus. iii. 3, ‘Ad hanc Ecclesiam pel est
omnem convenire Ecclesiam ;” Le. it is certain that every Church does
πιστεύειν ele τινα de Petro, Paulo, aliisque sanctis usurpetur,
sed de Deo tantim,” and it is used often concerning Christ, as here—
a proof of His Divinity.
— midos ὀνικόε] A mill-atone too heavy to be turned by hand
(see xxiv. 41), and requiring the power of an ὄνος to turn it.
St. Mark (ix. 42) has λίθος μυλικός.
Consider the aptness of the expression, Man ae a stumbling-
stone in his brother's way, and he who does so better have a
mill-stone about his own neck.
a One punishment of καταποντισμὸς, see Casaubon, Sucton.
tav. 67.
1. obal—dwc] ἀπὸ = γῸ (min). See LXX in Exod. ii. 28.
πε.)
“If it is necessary that offences must come, why, it may be said,
does Our Lord commiserate the World, and not rather stretch out
His hand to avert them ?
“He became Man for us, He took the form of a servant and
endured the worst sufferings for our sakes; He did all that it became
Him to do for our salvation. And therefore He laments for the
wicked, who will not be healed by Him; as a Physician bewails a
sick man, who will not follow his advice, and be whole. In the latter
case, however, there is little use in the commiseration, but here the
denunciation of future Woe may excite the sinner, and heal him of
his sins. And we are not to imagine that Christ's Prop! brings
the offences. No; the offences foreseen are the cause of the Pro-
std They will not come, because He foretells them; but He
foretells them, because they will come. Because many would choose
to remain incurable, therefore He forewarned us of the fact. But
why does He not remove offences or avert them? For whose eake
ought He to do so? For the sake of those who are hurt by them.
But they who are hurt, are hurt by their own fault; and others are
not hurt by them, but win glory by them: as Joseph and Job did,
and all righteous men do. Offences are stimulants to the
They make us watch, and quicken our steps, and walk warily.
They try us; they distinguish the evil from the good.
ss If evil does not arise through fault of our own wills, why do
men ever reprove their servante or their children? Evils
from our evil will and evil acts. Men enquire what is the origin of -
evil P but no one who lives well will ask this question. They who
lead vicious lives entangle themselves in these perplexing subtleties,
which we solve not by words but deeds. For no one sins by necee-
sity. If sins were necessary, our Lord would never have said, Woo
to tim by whom the offence cometh! Our Lord commiserates those
who choose to be sinners. And He proves to them that sins are not
necessary, by commanding us to cut off a right hand if it offends us,
or causes us to sin.” or
— ἀνάγκη ἐστί) Not absolutely, and per se, but ex Aypothesi ;
i.e. on the supposition snd previous foreknowledge of certain condi-
tions, viz. the agency of Satan on man's evil passions. It is explained
by St. Luke xvii. 1, ἀνέκδεκτόν ἐστι. Cp. 1 Cor. xi. 19, δεῖ αἱρέ-
σεις εἶναι}.
8. εἰ---σκανδαλίζει σε] “ Qui εἰδὲ ὁ scandalo non cavet, aliis scan-
dala objicit.” (Cp. .)
— καλὸν---ἢ] Good to enter in halt; and better than, &.,
Friteche, Meyer, Winer : but the phrase seems rather to be derived
from the Hellenistic use of the LX X, Gen. xxix. 19; xlix. 12, where
4 is the Hebrew ΤῸ (Arnoldi), It is good, rather, &.
agree with this Church. Cp. the Editor's 8. Hippolytus, δα, pp. 196—
on the sense of ἀνάγκη, which has been much pana Net δ ΡΡ τῶν
See also on x. $4, and on Luke xil. 40.
ST. MATTHEW XVIII. 11—18. 55
τούτων' λέγω yap ὑμῖν, ὅτι " οἱ ἄγγελοι αὐτῶν ἐν οὐρανοῖς διὰ παντὸς βλέ- q Luke 16. 33,
Ν a “ a 3 a ll e? 8 ε ants Pe. 34.7. i
πουσι τὸ πρόσωπον τοῦ Πατρός μου τοῦ ἐν οὐρανοῖς. Ἦλθε γὰρ ὁ Υἱὸς "ε5.1.
Dan. 10.13, 20, 21.
τοῦ ἀνθρώπον σῶσαι τὸ ἀπολωλός. (9) 12΄ Τί ὑμῖν δοκεῖ; ἐὰν γένηταί τινι Pere)
e Luke 19. 10...
ἀνθρώπῳ ἑκατὸν πρόβατα, καὶ πλανηθῇ ἕν ἐξ αὐτῶν, οὐχὶ, ἀφεὶς τὰ ἐνενη- ἔχις 1’ ἀκ
κονταεννέα, ἐπὶ τὰ ὄρη πορευθεὶς ζητεῖ τὸ πλανώμενον ; ὃ καὶ ἐὰν γένηται
εὑρεῖν αὐτὸ, ἀμὴν λέγω ὑμῖν, ὅτι χαίρει ἐπ᾿ αὐτῷ μᾶλλον ἣ ἐπὶ τοῖς ἐνενη-
κονταεννέα τοῖς μὴ πεπλανημένοις: | οὕτως οὐκ ἔστι θέλημα ἔμπροσθεν
τοῦ Πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς ἵνα ἀπόληται εἷς τῶν μικρῶν τούτων.
CH) 15 Edy δὲ ἁμαρτήσῃ εἰς σὲ ὁ ἀδελφός σου, ὕπαγε καὶ ἔλεγξον αὐτὸν g Luke 17. 3,4
μεταξὺ σοῦ Kai αὐτοῦ μόνου" (5) 15" ἐάν σον ἀκούσῃ, ἐκέρδησας τὸν ἀδελφόν Κοοῖαν. 19. 3, te,
John 8. 17.
wou ἐὰν δὲ μὴ ἀκούσῃ, παράλαβε μετὰ σοῦ ἔτι ἕνα ἣ δύο, ἵνα ἐπὶ στόματος 15.55.7.
δύο μαρτύρων ἣ τριῶν σταθῇ πᾶν ῥῆμα | ἐὰν δὲ παρακούσῃ αὐτῶν, τ Rom.16.17.
εἰπὲ τῇ ἐκκλησίᾳ ἐὰν δὲ καὶ τῆς ἐκκλησίας παρακούσῃ, ἔστω σοι ὥσπερ ὁ ἐθνι-
Kos καὶ ὁ τελώνης. (τ) ᾿δ᾽᾿Αμὴν λέγω ὑμῖν, ὅσα ἐὰν δήσητε ἐπὶ τῆς γῆς, ἔσται. * ch 16.19.
δεδεμένα ἐν τῷ οὐρανῷ, καὶ ὅσα ἐὰν λύσητε ἐπὶ τῆς γῆς, ἔσται λελυμένα ἐν τῷ
10. οἱ ἄγγελοι αὑτῶν] i.e. the Angels appointed by God to
minister to them (Heb. 1. 14. Ps. xxxiv. 7; xci. 2), though sent
forth to do God's errands, as His ἄγγελοι or messengers upon earth,
"ὼ they always enjoy the beatific vision of His countenance in
eaven +; wherever they are, they carry their blessedness with them.
(Gregor, Bernard. ap. Maldon.)
ἄγγελος is used by the LXX for the Hebrew yup (maluk),
which also signifies 8 messenger.
Our Lord here shows the dignity of every Christian, however
τ, especially of the weak, who cannot defend themeelves when in
nger, and teaches to revere them on account of the Angels who
watch over them (Acts xii. 15); and St. Paul applies the same argu-
ment ἃ fortiori to Christian tons (1 Cor. xi. 10). On the
Ministry a. Angels towards the Faithful, see Bp. Bull, Serm. xii.
μὰ He had before said that we must sacrifice what is nearest and
dearest to us if it offends us, or causes us to sin; He now tempers
that precept with mercy, and teaches us to seek the salvation of the
souls of others by means of our own. Great is the worth of the
soul, for it has an Angel assigned it by God. (Jerome.)
Our Lord excites us to be zealous for the salvation of others,
however poor and despised they may be. He stimulates us to this by
His own example. Observe the order of His eee By saying
that no one can enter the kingdom of heaven, except he become as a
little child, He brings down our pride. By telling us that offences
must needs come, He excites our vigilance. By pronouncing Woe on
him by whom the offence cometh, he teaches every one to take hoed
not to be a cause of stumbling to others. By commanding us to cut
off whatever offends us, or makes us to sin, He makes our salvation
easy; and by ordering us not to despise those who may offend us, or
‘any, however humble, He makes us more eager in promoting the sal-
vation of others. And He presents us the example of the Angels,
and His own example and that of His Father for our imitation, in
order to stimulate our zeal. (Chrys.)
11, τὸ dwoAwAcs] Observe τό. And since Infants are a of
the lost world, Christ came to save them: hence an argument for the
me ees of Infunts,
. τὰ ἐνενηκονταεννέα] The Son of Man has set an example of
tender pa ge fur a single soul. He left the ninety and nine (the
Angels of whom He had just been ing) to seek and save the
aman race, which {is but as a single sheep of His fold. See /reneus,
pina Ambrose, and others, cited by ἃ Lapide. Join πορευθεὶς
with ἐπὶ τὰ ὄρη.
18. χαίρει ἐπ᾿ αὑτῷ μᾶλλον] He does not say πλέον, but
μᾶλλον: not plus, but magis; not more, but rather ; i.e. at the time
of the recovery and restoration of the one lost sheep, His joy is
vather di to that particular sheep, than to all the rest: and
why? Because that particular sheep is now delivered from that con-
dition of misery, over which he so much grieved, and because it
is restored to the company and condition of the other sheep, who
have not strayed, and in whom He joys 80 much.
Lord here speaks κατ᾽ ἄνθρωπον, and by a mode of speech
common in Scripture He transfers human feelings to God Himeelf.
. Luke xv. 7.
cite ἔστι θέλημα! ἜΝ ‘it is nee the ΝῊ Ἢ ine is Ἴ
illing that any shou! : πάντας θέλει σωθῆναι ‘im. ii. 4),
He desires all Ἢ be ‘aver
16. ἁμαρτήσῃ ele] A Hebraism—iepy followed by ἢ
16. ἐπὶ orduaros] ‘sy (al-pi), the attestation—as the cause of
‘
' This has been explained away as a mere metaphor derived from the
peed hes Easteru Courts by some. But see Matt. νυ. 8. 1 Cor. xill. 12.
“3 John ii
3 On the mode and measure of exercising discipline, and administering
confirmation. Cp. Deut. xix. 15. 2 Cor. xiii. 1, John viii. 17.
Heb. x. 28.
— πᾶν ῥῆμα] 7 or res, x. p. = every thing.
Our Lord had commanded His disciples not to give offence, and
to cut off what is most dear—to separate from our nearest friend—if
he offends us, i.e. causes us to sin. But lest they should proceed
hastily and haughtily in this matter, He prescribes the course which
they must pursue in the exercise of discipline. He calls the sinner
their brother, and commands them to deal with him privately at first,
and if he hearkens to them and confesses his sin, then He does not
say, Thou hast inflicted punishment or obtained satisfaction, but thou
hast guined thy brother. And the wore refractory he may be, the
more eager thou must also be asa patient and tender physician for the
restoration of his spiritual health. If one remedy fails, try another,
and another. Take with thee one or two more, that it may be mani-
fest that thou art ready to do all on thy A a that may conduce to
amendment and restoration. But if he will not hear them, tell it to
the Church—that, through fear of being cast out of Church by excom-
munication and of the binding in heaven, consequent on it, he may
be so shamed, and lay aside his malice. Our Lord threatens the
sinner with these punishments, in order that he may repent and ina
them. Hence He does not cut off the sinner at once from the Church,
but establishes a first, a second, and a third tribunal, in order that if
he refuse to hear the first, he may hearken to the second or the third,
and if he have no reverence for that, he may stand in awe of the
future judgment of God. (Chrys.)
17. τῇ ἐκκλησίᾳ] Spoken prophetically. Our Lord had already
prepared His Apostles for the use of this word ἐκκλησία (see above,
xvi. 18), the Visible Society of His faithful le. He had informed
them who were to bear office publicly in it for the exercise of godly
discipline therein (cp. 1 Cor. νυ. 9. 1 Tim. v. 20) in His Name an
for the general ᾿
— ὁ ἐθνικόςἶΐ Observe ὁ. Not a heathen man, who may be 8
good man in his way, but as he heathen in his heathenism.
18. ὅσα ἐὰν AdonTs] He does not say Adnre—the power was not
iven yet. See on xvi. 19. The following authorities on this sub-
Ject deserve the student's attention :—
Ordering of Priests, in the Book of Common P of the United
Church of England and Ireland. “ ive the Holy Ghost for the
Office and Work of a Priest in the Church of God, now committed
unto thee by the Imposition of our Hands. Whose sins thou dost
forgive, they are forgiven ; and whose sins thou dost retain, they are
retained. And be thou a faithful Dispenser of the Word of God, and
of His Holy Sacraments; in the Name of the Father, and of the Son,
and of the Holy Ghost. Amen.” See also the Forms of Absolution
in Morning and Evening Prayer; the Order for the Holy Commu-
nion ; and the Office for the Visitation of the Sick.
Homily on Common Prayer, p. 330 (ed. 1822). “ Absolution
hath the promise of forgiveness of sins.”
Alp. Cranmer on the Power of the Keyes, Catech. p. 202. “God
hath given the keyes of the kingdom of heaven, and authority to for-
e sin, to the ministers of the Church. And when the minister
loes 20, then I ought stedfastly to believe that my sins are truly
forgyven me.”"—Compeare Cramer's Works, iv. p. 283, ed. Jen-
kyns.
75 Hooker, V1. ἵν. 1. ‘“ They that have the keys of the kingdom of
heaven are hereby signified to be stewards of the house of God, under
whom they guide, command, and judge His family. The souls of
men are God's treasure, committed to the trust and fidelity of such as
reproof publie and private, see Chrys. here, and Aug. De Correptione,
νοὶ. x. p. 1816, and Serm. xiii. and Ixxxii, and Epist. 95, and De Civ. Del,
i. 4, and Hooker vi. 4, on this text, and Hammond on Fraternal Correption,
Works, i. p. 290, ed. 1684.
56
ST. MATTHEW XVII. 19—34.
lena. οὐρανῷ. (x) |? Πάλιν λέγω ὑμῖν, ὅτι ἐὰν δύο ὑμῶν συμφωνήσωσιν ἐπὶ τῆς
4. 2. a \ N , 4 2s 3. , 2a N a
sou γῆς περὶ παντὸς πράγματος οὗ ἐὰν αἰτήσωνται, γενήσεται αὐτοῖς παρὰ τοῦ
Πατρός μου τοῦ ἐν οὐρανοῖς: ™ οὗ γάρ εἰσι δύο ἣ τρεῖς συνηγμένοι εἰς τὸ
th Luke 17.8,4. ἐμὸν ὄνομα, ἐκεῖ εἶμι ἐν μέσῳ αὐτῶν. (=) 3: “ Τότε προσελθὼν αὐτῷ ὁ Πέτρος
εἶπε, Κύριε, ποσάκις ἁμαρτήσει εἰς ἐμὲ ὁ ἀδελφός μον, καὶ ἀφήσω αὐτῷ ;
ν ε , 2 , 9. Λε "Tl a Ov λέ 9 ε , > > 9
ἕως ἑπτάκις; 3 Λέγει αὐτῷ ὁ ᾿Ιησοῦς, Οὐ λέγω cor ἕως ἑπτάκις, ἀλλ᾽ ἕως
Lol ao aA 9 a
ἑβδομηκοντάκις ἑπτά. (5) 33 Διὰ τοῦτο ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν
a a a 3 a Π
ἀνθρώπῳ βασιλεῖ, ὃς ἠθέλησε συνᾶραι λόγον μετὰ τῶν δούλων αὐτοῦ: mn ἀρξα-
aA 32 Aa >
μένον δὲ αὐτοῦ συναίρειν, προσηνέχθη αὐτῷ εἷς ὀφειλέτης μυρίων ταλάντων"
n2King 4.1. 26 5 μὴ ἔχοντος δὲ αὐτοῦ ἀποδοῦναι, ἐκέλευσεν αὐτὸν ὁ κύριος αὐτοῦ πραθῆναι,
καὶ τὴν γυναῖκα αὐτοῦ καὶ τὰ τέκνα, καὶ πάντα ὅσα εἶχε, καὶ ἀποδοθῆναι"
% πεσὼν οὖν ὁ δοῦλος προσεκύνει αὐτῷ, λέγων, Κύριε, μακροθύμησον én’ ἐμοὶ,
καὶ πάντα σοι ἀποδώσω: “ σπλαγχνισθεὶς δὲ ὁ κύριος τοῦ δούλου ἐκείνου
ἀπέλυσεν αὐτὸν, καὶ τὸ δάνειον ἀφῆκεν αὐτῷ. 3. ᾿Εξελθὼν δὲ ὁ δοῦλος ἐκεῖνος
εὗρεν ἕνα τῶν συνδούλων αὐτοῦ, ὃς ὥφειλεν αὐτῷ ἑκατὸν δηνάρια, καὶ κρατήσας
αὐτὸν ἔπνιγε, λέγων, ᾿Απόδος εἴ τι ὀφείλεις. ™ Πεσὼν οὖν ὁ σύνδονλος αὐτοῦ
εἰς τοὺς πόδας αὐτοῦ παρεκάλει αὐτὸν λέγων, Μακροθύμησον ἐπ᾽ ἐμοὶ, καὶ
ἀποδώσω σοι. 809 Ὁ δὲ οὐκ ἤθελεν, ἀλλὰ ἀπελθὼν ἔβαλεν αὐτὸν εἰς φυλακὴν
ἕως οὗ ἀποδῷ τὸ ὀφειλόμενον. 5! ᾿Ιδόντες δὲ οἱ σύνδουλοι αὐτοῦ τὰ γενόμενα
ἐλυπήθησαν σφόδρα, καὶ ἐλθόντες διεσάφησαν τῷ κυρίῳ αὐτῶν πάντα τὰ
γενόμενα. © Τότε προσκαλεσάμενος αὐτὸν ὁ κύριος αὐτοῦ λέγει αὐτῷ, Δοῦλε
πονηρέ, πᾶσαν τὴν ὀφειλὴν ἐκείνην ἀφῆκά σοι ἐπεὶ παρεκάλεσάς pe ὃ οὐκ
Ν 3' Lad a Ud 5 ᾿ ε 4 9" Α ἠλέ 8 4
ἔδει καὶ σὲ ἐλεῆσαι τὸν σύνδουλόν σον, ὡς καὶ ἐγὼ σὲ ἠλέησα; ™ καὶ
ὀργισθεὶς ὁ κύριος αὐτοῦ παρέδωκεν αὐτὸν τοῖς βασανισταῖς ἕως οὗ ἀποδῷ
τουδὶ render a strict account for the very least which is under their
custody.”
"Hooker , VI. iv. 2. ‘“ Whether the:
ever is done by way of orderly and la:
— ἐν μέσῳ] Observe how our Lord reconciles sinners, not only
through fear, but by love. Having declared the evils consequent on
strife, He now displays the blessings of unity. By unity we persuade
remit or retain sins, whateo-
i our Father to grant our prayers, and we have Christ in the midst of
proceeding, the Lord Him-
self hath promised to ratify.
“The Priest gives pardon, not as a Ki
, hor yet as a M
i.e. not by way of authority, nor yet only
’
Ὁ τὶ τῶν ἐὰν με 3 but as a
pievicion ves health, i. 6. he gives the remedies whic! ints.”
(Bp. Taylor on Repentance, x. § 4.) sags
Bp. Sparrow, Rationale, p. 14, ed. 1704. “If our confession be
serious and hearty, this absolution is effectual, as if God did pro-
nounce it from heaven: so says the Confession of Saxony, and Bohe-
mia, and the Augsburgh Confession (xi. xii. xiii.);" and so says St.
Ch in his Fifth Homily on Esey, ‘‘ Heaven waits and expects
the Priest's sentence here on earth; and what the servant ly
binds or looses on earth, that the Lord confirms in heaven.” St.
Augustine and St. Cyprian, and general Antiquity, say the same.
Chillingworth, p. 409 ( . vii.). “Come to your Haute phy-
sician, not only as to a learned man, experienced in the Scriptures, as
one that can speak quieting words to igh but as to one who hath
Authority delegated to him from God Himeelf, to absolve and acquit
your sins.”
19. ἐὰν 860) viz. if they do His will and ask with faith and charity
in Christ's Name, and if what they ask is according to His Will and
i ient for them. See John ix. 8]. James v. 16. 1 John iii. 22;
v. 14.
— συμφωνήσωσιν) A beautiful word expressive of the holy music of
hearts and voices, especially in public. Compare the eloquent exposi-
tion of it in St. Ignatius (ad Ephes. iv.): τὸ ἀξιονόμαστον ὑμῶν
πρεσβυτέριον του Θεοῦ aww, οὕτως συνήρμοσται τῷ ἐπισκόπῳ
ὡς χορδαὶ κιθάρᾳ" διὰ τοῦτο ἐν ὁμονοίᾳ ὑμῶν καὶ συμφώνῳ
ἀγάπῃ ᾿Ιησοὺς Χριστὸς ἄδεται" καὶ οἱ κατ' ἄνδρα δὲ χορὸς
tects, ἵνα σύμφωνοι ὄντες tv ὁμονοίᾳ χρῶμα Θιοῦ λαβόντες,
Ἶδητε ἐν ἐν νῇ μιᾷ διὰ ᾿!ησοῦ Χριστοῦ τῷ Πατρὶ, ἵνα καὶ ὑμῶν
κούσῃ, καὶ ἐπιγινώσκων δι᾽ ὧν εὖ πράσσετε μέλη ὄντας τοὺ υἱοῦ
αὑτοῦ. χρήσιμον οὖν ἐστιν ὑμᾶς ἐν ἀμώμῳ ἑνότητι εἶναι ἵνα καὶ
θεοῦ = α μετέχητε.
20. εἰς τὸ ἐμὸν ἄνομα] i.e. not in their own name, or accordin
to their own devices, or for their own glory. much less in a spirit o
strife and division; but with yearnings of love to Me and of union
with Me; in the manner appointed by Me in the unity of My Church,
and in obedience to My law, and for the furtherance of My glory.
See Hilary and Chrys. here.
On the use of εἰς τὸ ὄνομα (cones than iv τῷ ὀνόματι), con-
taining in idea of love ¢o, and of incorporation into, see on x. 41 and
xxviii. 19.
the meaning of the phrase to “do any thi
On in Christ's
Name,” see Dr, Barrow, Sermon xxxiii, vol. ii. pp. 24 .
us. (Chrys.
( μηκοντάκις iwrd] The number seren in Holy Scripture
is used to signify completeness ; and the multiplication of 70 x 7 here
signifies that there is to be no stint or limit to the spirit of forgive-
ness.
Tho number ten times seven is used to express the fulness of
retribution on Lamech (Gen. iv. 24). And for bringing in of forgive-
ness of sins into the world there are ten times seven generations from
Adam to Christ. See on Luke iii. 23—38. (Hilary and Aug.)
But here the number is seventy times seven, the number of years
from the rebuilding of the wall of Jerusalem unto Christ, who brought
in the forgiveness of sins (Dan. ix. 320.
28. ἑκατὸν δηνάρια] About 1,250,000th pert of the μυρία
τάλαντα (v. 24).
In order to show the easiness and necessity of forgivences, our
Lord had introduced His own example, whence it appears that even
if we forgive our brother seventy times seven, i.e. an indefinite number
of times, our clemency is not 80 much as a drop of water com
with the ocean of God's goodness to us, without which we must be
condemned hereafter. And now observe the difference between men's
ἐγρανίοε against us and our inst God. The former are
to the latter as a hundred pence to ten thousand talents. The differ-
ence is infinite; as appears from the difference of the persuns, as well
as from the frequency and mes of the sin. Consider aleo the
we have received and do receive, public and private, spiritual
and temporal, from God. (Chrys.)
— εἴ τι ὀφείλει.) εἶ τι been rightly restored from the best
MSS. for ὅ τι : you ote, therefore pay. The creditor is ashamed to
mention the petty hundred pence, erefore he does not say ὅ τι.
but εἶ +:.—And thus the force of the ble, teaching the duty of
equitably receding from the rigid entorcement of rights, is more
clearly seen. Cp. Al
Bacancrais]
todsbus.
t sins revive to the unforgiving. Cruelty to others
cancels the grant of God's ia to us. airs ὼ
Among men, the party who sues his debtors at law docs not
doce the cause; but Gop is not only our Creditor, but our
udge.
— ἴως οὗ ἀποδῷ] “torquendum donec solvissct.” See v. 30.
The 10,000 talents was a sum that never could be paid (Chrys.),
and therefore this expression cannot be taken to intimate that sin,
not repented of and not forgiven in this life, will be forgiven Aere-
after, See above, v. 26; xii. 82,
Soe above, iv. 24, τοῖς Bae., “non modéd cug-
ST. MATTHEW XVIII. 35. XIX. 1—9.
πᾶν τὸ ὀφειλόμενον
ὑμῖν, ἐὰν μὴ ἀφῆτε
παραπτώματα αὐτῶν.
XIX. (9 : "Καὶ
ἸΙορδάνου' 2
ἐγένετο ὅτε ἐτέλεσεν ὁ ᾿Ιησοῦς τοὺς λόγους τούτους,
μετῆρεν ἀπὸ τῆς Γαλιλαίας, καὶ ἦλθεν εἰς τὰ ὅρια τῆς ᾿Ιουδαίας πέραν τοῦ
. > X , ϑ A »* a Ὶ 2 4 3 A
καὶ ἠκολούθησαν αὐτῷ ὄχλοι πολλοί: καὶ ἐθεράπευσεν αὐτοὺς
57
7 a 4 A
αὐτῷ. © Οὕτω καὶ ὁ Πατήρ pov ὁ ἐπουράνιος ποιήσει
ν fou A aA
ἕκαστος τῷ ἀδελφῷ αὐτοῦ ἀπὸ τῶν καρδιῶν ὑμῶν τὰ
a Mark 10. 1, ἄς.
John 10. 40—42,
ἐκεῖ. ὃ Καὶ προσῆλθον αὐτῷ οἱ Φαρισαῖοι, πειράζοντες αὐτὸν καὶ λέγοντες
αὐτῷ, εἰ ἔξεστιν ἀνθρώπῳ ἀπολῦσαι τὴν γυναῖκα αὐτοῦ κατὰ πᾶσαν αἰτίαν ;
4" Ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, Οὐκ ἀνέγνωτε, ὅτι ὁ ποιήσας ἀπ᾽ ἀρχῆς νοι. ι. «1.
ἄρσεν καὶ θῆλυ ἐποίησεν αὐτοὺς, > " καὶ εἶπεν, "Evexev τούτον καταλείψει Mal 218,
ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα, καὶ κολληθήσεται τῇ yv-
Ephes. 5. 81.
1 Cor. 6. 16.
.
ναικὶ αὐτοῦ' καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν; 5 ὥστε οὐκέτι εἰσὶ
δύο, ἀλλὰ σὰρξ μία: ὃ οὖν ὁ Θεὸς συνέζευξεν, ἄνθρωπος μὴ χωριζέτω. 74 Aé-
γουσιν αὐτῷ, Τί οὖν Μωῦσῆς ἐνετείλατο δοῦναι
d Dent. 24. 1.
ch, δ. 31.
βιβλίον ἀποστασίον, καὶ
ἀπολῦσαι αὐτήν ; ὃ Λέγει αὐτοῖς, Ὅτι Μωῦσῆς πρὸς τὴν σκληροκαρδίαν ὑμῶν
ἐπέτρεψεν ὑμῖν ἀπολῦσαι τὰς γυναῖκας ὑμῶν" ἀπ᾽ ἀρχῆς δὲ
Cir) " “Δέγω δὲ ὑμῖν, ὅτι ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ, μὴ ἐπὶ πορ-
3 4 γί ech, ὅ. 32.
OU γέγονεν οὐτω. Sori io. 11.
Luke 16. 18,
1Cor. 7. 11.
35. ὁ Πατήρ pov] My heavenly Father. He does not sa:
(sey the art Pe servant has ceased to be ὁ child οἷ bea.
Cu. XIX. 1. τὰ ὅρια κιτ.λ.}] On this circuit in Perwa seo Note
onan ciple f this chi 12 will be found in Greg.
ΠῚ ition of this chapter to v. 12 wi found in .
Nazian. Orat. xxxvii. p. 645. r
— πέραν τοῦ 'lopéavov] i.e. He crossed Jordan, and came into
the confines of Judea. See Mark x. 1. It is very doubtful whether
yo Tegion east of Jordan was called Judea. Patrit, ii. 441.
; and Arnoldi, p. 484.
8. πειράζοντες) πω Him; for He had already forbidden
divorce. (Matt. v. 32.) If He now allowed it, they would say,
Ade ova didst thou forbid it before? If He repeated what He
μὰ ων said, they would urge against Him the authority of Moses.
Bheerve the wisdom of our Lord. He did not directly reply in
the negative, but He began with showing them the original ordinance
of God, and that His own teaching is in harmony with it; and not
contrary to, but in unison with, the Law of Moses. And He proves
this not only from creation but from primitive Legislation. He not
only says that God made one man and one woman, but God also
commanded that the one man should be coupled with the one woman.
If God had been willing that the man should put away his wife and
marry another, He would have made several women when He made
one man ; but by the terms of Creation as well as original Legisla-
tion, God declared that ore man should continually dwell together
with one woman, and never be put asunder. Observe also how our
Lord expresses this: “He that made them in the beginning made
them male and female; they ee from one root and form one
body, for He says they twain shall be one flesh (or rather joined into
one flesh). He represents it as a heinous sin to despise this Legis-
lation ; for He says, What God hath joined together, let not man put
asunder. And if you allege against (He
may be to say), I show you here the Gud of Moves, and 1
confirm what I say by priority of time; for in the beginning God made
them male and female. This law is the older law, though it ma:
seem to you to be now first enacted by Me. And it was enacted wi
much solemnity ; for God brought the woman to the man, and not
rot 80, but commanded him to leave father and mother for her sake;
not only to come to her, but to cleave (κολληθῆναι) to her,
—showing by the word used the indissolubility of the bond, and He
to reiterate the Jaw by His own authority,— Wherefore
they are no more twain, but one flesh.” As then it is a sacrilegious
pine orn oe to mangle his own flesh (Lev. xxi. 5), so it is un-
for him to put away his wife. (Chrys.
— κατὰ πᾶσων αἰτίαν = ῳ op Cool dabhar), which was
the exposition given of Deut. xxiv. 1, by the school of Rabbi Hillel,
in opposition wie stricter school of Rabbi Schammas, See Bustory,
. ς. 29,
The Pharisees came to our Lord seemingly for a solution of thi
question between the two schools, but in fact to entangle Him in His
words,
4. ἄρσεν καὶ θῆλυ] which is said only of Man (Gen. i. 27), not of
any other animal.
my was first introduced in the family of Cats by Lamech
le the authority of Moses
beyond
Vou. 1.
For illustrations from the LXX of these verseq 4—12, see
Grinfield, pp. 117, 118,
5. dna} i.e. by the mouth of Adam. Gen. ii. 24. It is evident
that God spake by Adam; for how could Adam then know, except
by aivine inspiration, that a man would have a father or mother to
leave
— κολληθήσεται) “ pro Hebr. p33 (dabhak), hast ;” to cleave.
Ruth i. 14. Prov. xviii. 24, ‘* Arctissimo amoris glutino conjungetur
cum eA copulatus.” Cp. 1 Cor. vi. 16, κολλώμενος τῇ wopyy. ν.
xviii. 5, ἐκολλήθησαν αἱ ἁμαρτίαι ἄχρι τοῦ οὐρανοῦ.
— εἰς σάρκα μίαν εἰς = Hebr. 5. The words are more expressive
than σὰρξ μία or ἐν σαρκὶ μιᾷ, and literally rendered from the Hebr.
“Me “Wy? (le-basar echad), joined into one, 20 as to be no longer twain,
but one. Cp. Gen. ii. 24. On similar uses of εἰς, see Vorst. Hebr. p. 680.
ale τὸ ὄνομα, xviti. 20. 1 Cor. xv. 45, ἐγένετο als ψυχὴν ζῶσαν.
The LXX have inserted the words οἱ δύο, which are not in the
original ; and our Lord approves the insertion as giving the true sense.
Obeerve οἱ here, ‘the two.’ Marriage is only ‘inter duos ;’ a protest
against Polygamy.
6. ὃ---χωριζέτω] What God hath joined together let not man put
asunder. Man does put asunder when he divorces his wife, with de-
sire of marrying another. (Jerome.)
1. ἐνετείλατο] Moses did not command absolutely to do 80, but
only permitted it (v. 8), and ex i, i. ©. on supposition of a re-
solve to divorce a wife, he ordered that it should not be done hastily
and passionately by mere word of mouth, but in a set form, with a
written document properly prepared, attested, and executed before a
magistrate ; in order to give time to the husband to consider what he
was doing, and to secure evidence to the wife that she had not left her
husband of her own accord. Seo Vitringa, de Synagog. Jud. c. xl,
and above, v. 31.
8. πρὸς τὴν σκληροκαρδίαν] πρὸς = Hebr. 43 (propter, contra)
—i.e. lest you in your cruelty should rid yourselves of your wives
by violent means (see on v. 31, 32); lest you should treat your
wife. ‘‘ He permitted divorce to avoid homicide.” (Jerome.) There-
fore the permission to which you appeal is a proof of your cruelty;
that which you plead as your excuse is a proof of your sin, and an
evidence of your own degradation; and if you were children of God
it would not exist.
— ἐπέτρεψεν) a correction of ἐνετείλατο.
9. ὃς ἂν ἀπολυσῃ) Seo above, onch. v. 31. Our Lord admits but
one cause of divorcing a wi: icati And here we must under-
stand, that if a woman leaves her husband on this single cause, for
which divorce is allowed, ehe ought to remain unmarried, or be re-
conciled to her husband, either reformed or to be tolerated,—rather
than marry another. And the Apostle adds, “‘ Let not the husband put
away his wife” (see 1 Cor. vii. 10—15),—intimating briefly in the
case of the husband the same course as he had commanded in the
case of the wife. St. Aug. (de divers. quest. 83). See aleo Hermas
Pastor. ii. Mand. iv. . Eliber. can. 65. Neocesar. can. 8,
Epiphan. Heret. lix. Laotant. Inst. vi. 23.
Our Lord says, that he who takes to wife a woman that has been
divorced by her husband is the cause of her adultery, for he gives her
occasion to sin; and if he did not receive her, she might return to
her husband. (S. Clemens Alex. Strom. ii. p. 507.)
A wife may be put away for fornication; but ἃ man who puts
away his wife for fornication may not marry another during her life.
And it is said by our Lord, that he who marries an adulteress is
ilty of adultery, (Jerome.) By a marriage, which never coald
ve taken place if the adulteress remained a nda to her hus-
58
ST. MATTHEW XIX. 10—21.
νείᾳ, καὶ γαμήσῃ ἄλλην, μοιχᾶται: καὶ ὃ ἀπολελυμένην γαμήσας μοιχᾶται.
x
- ἐκ κοιλίας μητρὸς ἐγεννήθησαν
(39 5 Adyovow αὐτῷ οἱ μαθηταὶ αὐτοῦ, Εἰ οὕτως ἐστὶν ἡ αἰτία τοῦ ἀνθρώπου
μετὰ τῆς γυναικὸς, οὐ συμφέρει γαμῆσαι. 11 “Ὁ δὲ εἶπεν αὐτοῖς, Οὐ πάντες
χωροῦσι τὸν λόγον τοῦτον, ἀλλ᾽ οἷς δέδοται: 13 εἰσὶ γὰρ εὐνοῦχοι, οἵτινες
Sovra καί εἶσιν εὐνοῦχοι, οἵτινες εὐνουχί-
σθησαν ὑπὸ τῶν ἀνθρώπων' καί εἰσιν εὐνοῦχοι, οἵτινες εὐνούχισαν ἑαντοὺς διὰ
τὴν βασιλείαν τῶν οὐρανῶν. ὋὉ δυνάμενος χωρεῖν χωρείτω.
(2 13 Τότε προσηνέχθη αὐτῷ παιδία, ἵνα τὰς χεῖρας ἐπιθῇ αὐτοῖς καὶ προσ-
bh Mark 10. 18.
Luke 18. 15.
cb. 18. 3.
evénrar οἱ δὲ μαθηταὶ ἐπετίμησαν αὐτοῖς. 15 " Ὁ δὲ ᾿Ιησοῦς εἶπεν, “Agere
τὰ παιδία, καὶ μὴ κωλύετε αὐτὰ ἐλθεῖν πρός με' τῶν γὰρ τοιούτων ἐστὶν
ἡ βασιλεία τῶν οὐρανῶν. 15 Καὶ ἐπιθεὶς αὐτοῖς τὰς χεῖρας ἐπορεύθη ἐκεῖθεν.
eae (Gr) 18! Καὶ ἰδοὺ, εἷς προσελθὼν εἶπεν αὐτῷ, Διδάσκαλε ἀγαθὲ, τί ἀγαθὸν
Luke 18. 18. "
ποιήσω, ἵνα ἔχω ζωὴν αἰώνιον ; 1 Ὁ δὲ εἶπεν αὐτῷ: Τί με ἐρωτᾷς περὶ τοῦ
ἀγαθοῦ ; εἷς ἐστιν ὁ ἀγαθὸς, ὁ Θεός. Εἰ δὲ θέλεις εἰς τὴν ζωὴν εἰσελθεῖν,
k Exod. 20. 18. La
τήρησον
φονεύσεις: οὐ μοιχεύσεις"
reins. vedrntds μον' τί ἔτι ὑστερῶ ;
τὰς ἐντολάς. |8* Λέγει αὐτῷ Ποίας; Ὁ δὲ ᾿Ιησοῦς εἶπε, Τὸ, οὐ
οὐ κλέψεις: οὐ ψευδομαρτυρήσεις
Wiel . , ν “ἡ cone . » , . x ,
μα τὸν πατέρα καὶ τὴν μητέρα; καὶ, ἀγαπήσεις τὸν πλησίον
σον as σεαυτόν. 39 Λέγει αὐτῷ ὃ νεανίσκος, Πάντα ταῦτα ἐφυλαξάμην ἐκ
12 21" "Edy αὐτῷ ὃ ᾿Ιησοῦς, Εἰ θέλεις τέ-
band, he who marries her makes himself one flesh with an adulteress,
and so is a partner in adultery, and causes her to commit adultery.
The sentence of our Lord is, that a wife is not to be put away
for fornication, and that she who is put away is not to be mar-
ried to another. (Jerome, Epist. xxx. pro libris suis adv. Jovin.)
We pronounce that man to be an adulterer who puts away his wife
for any cause save fornication; but we do not therefore absolve from
the taint of this sin (‘non hujus ti labe defendimus’) him who
has put away his wife for fornication and has married another. No
one can deny that he is an adulterer who has married ἃ woman
whom her husband has put away for fornication. (Aug. de Conj.
Adult. i. 9. 12; oP 16. Ἔ ἊΝ δὴ
— μοιχᾶται) In Matt v. 82, our says ποιεῖ αὐτὴν μοι-
ἄσϑαι. This been explained by the use of the Hiphil form for
‘al (ἃ Lapide) ; but both are very consistent. The man who divorces
’ his wife and marries another commits adultery, inasmuch as he unites
himeelf to another woman while he has a wife living; and he makes
her commit adultery,—that is, he exposes her to the danger of doing
80, by tempting her to unite herself to another man while she has a
husband living,—and so, as far as in him lies, makes her an adul-
teres. “ Apud Deum," says Grotims (in Marc. x. 11), “adulterii
crimine tenetur, qui expulsz prebet adulterii occasionem.”
10. ἡ αἰτία) the case. Hebr. τ}. (dibrad).
11. χωροῦσι] A metaphor derived from the capacity of a vessel,
σκεῦος, to which the human body is compared in N. T. 1 Thess. iv. 4.
Cp. 1 Pet iii. 7. All are not capable of holding, i.e. of observing
σποῦτον τὸν λόγον, Viz. ἐρατὴ ;, but some are ols δέδοται, and then
He gives certain examples. Ἶ Cor. vii. 2. 7. 9. 17.
. εὐνοῦχοι) εὐνοῦχος, Hebr. Ὁ (saris), from op (scras),
‘ abecidit’ (Gesen.) ; and thence,—because εὐνοῦχοι were often ‘cu-
bicularii,’—it signifies a chamberlain, and in such cases is not to be
taken in the literal signification.
The word εὐνοῦχος had been already used by the LXX for
chamberlain, εὐνὴν ἔχων, a lord of the bedchamber, a courtier gene-
rally, in numberless p! of the O. T. See Gen. xxxix. 1, concern-
ing Potiphar, who was married, and yet is called εὐνοῦχος Φαραώ:
and cp. xl. 3. 7, concerning the chief butler and baker. See also
1 Sam. viii. 15. Esth. i. 10.12.15. In Gen. xxxvii. 36 and Jes. xxxix.7
the LXX use σπάδων, and so mark the difference of meaning.
Thus it a that the phrase εὐνούχισαν ἑαυτοὺς does not
mean literally by amputation (heaven forbid ἢ), but by the extirpation
of sensual thoughts. They who act upon this literally give occasion
to those who traduce creation, and encourage the heresy of the Mani-
cherans, and fall into the sin of those among the Gentiles who violate
themselves. (Chrys., doubtless with reference to the case of Origen.)
See Eused. vi. 8. Sep Her. Ixiv. 3.
The phrase (civ. ἑαντοὺε) in this verse signifies aleo those, both
men and women, who abstain from married life and its cares, that
they may attend with more assiduity on the service of the Marriage
Chamber and Court of the Heavenly King. (Cf. Isa. lvi. 3, to
which probably our Lord alludes.) “Ep. Greg. Naz., ᾿ 658,
who says, 7 μέχρι τῶν σωματικῶν εὐνούχων στῆσαι τὸν λόγον,
μικρὸν καὶ ἀνάξιον λόγον.
. παιδία) He vindicated the rights of Marriage, and now
defends that of its fruit; and eo consecrates both.
— ἵνα τὰς χεῖρας ἐπιθῇ αὑτοῖε)] As Jacob did on Ephraim and
Manasech (Gen. xlviii. 14, ὃ) Cf. Isa. xl. 1], 8 prophecy concern-
ing the Messiah here fulfilled by our Lord.
14. ἄφετε τὰ παιδία] On this text, as an argument for Baptism
of Is uy see St. yen 174, quoted below on Mok? 14.
Cp. Luke xviii. 17.
᾿ παλτὸν ἘΠ tall “Si talium, multo magis tpeorxne (i. 6. infan-
jum)."* (Cp. ᾿
16. ets} Sephatieally: for he was an ἄρχων (Luke xvili. 18).
17. τί με ἐρωτᾷς περὶ τοῦ ἀγαθοῦ] This appears to be the true
reading, and is received by Gb., Lackm., Ttsch., and Alf. from B, D,
Ὧν and it is found in Syriac Cureton, and in Origen, Eurcb,, Jerome,
Aug., and others, for τί με λέγεις ἀγαθόν; Op. Mark x. 17. Luke
pies ‘Ie dente b dyobey] This also to be th
— als ἐστιν ὁ aya is sppears 6 right a
and is given by B, D, L, and Syr. Cureton, and recei by tik
1856, for οὐδεὶς ἀγαθός, al μὴ ale.
The ὁ ἀγαθὸς is God. Cp. 1 Pet. iii. 13, τίς ὑμᾶς ὁ κακώσων
ἐὰν τοῦ ἀγαθοῦ μιμηταὶ γένησθε; St Matt. gives our Lord's
answer to the question ; the other two Evangelists to the address of
the young man. The sense is, ‘‘ Do you δεῖς me concerning the good
tat you should do in order to have life? There is One W: ape,
—the God. He is the sole Source of good, and you need not
any other Instructor but Him ; and you must comply with His Law,
and not rely on yourself, but pray for His grace in order to be enabled
to do the least hg
This reply is very fitly followed by that in the other Gospels.
Since God alone is good, why do you call Me good? or, if you call
Me good, why do you not rise higher in your thoughts of Me and call
Me, not Rabbi, but God? ‘ Commodissime igitur,” says Aug, do
Cons. Ev. ii. 63, “ ssecgr apr utrumque dictum Quid dicis Me
bonum ? et Cur interrogas Me de bono?” (Cp. Aug. de Trin. i. 13.)
“Some blame this young man as a hypocrite; but we read in St.
Mark that our Lord looked on him and loved him (Mark x. 21).
His fault was that he doted on his possessions, which got the mastery
overhim. Wealth is a powerful tyrant, and blights many virtues.
“ But why did our Lord say ‘none is good?” Because be came
to Him merely as a man—as 8 human teecher; He therefore
asa man; for He often replies to the of His hearers. hen
He says ‘ None is Taper ὁ does not deny Himself to be good (heaven
forbid!), He did not say, ‘I am net good,’ but ‘ None is good.’
No man is much Ices in comparison with God. He thus ele-
vates his thoughts and detaches him frem earthly good, and fixes his
mind on God, and teaches him what is the essence and source of good,
and to ascribe honour to Him. So when He said, ‘Call no man
ἐπ comparison
ple of all things.
18. οὐ φονεύσειε] To show him his imperfection He begins with
the Seoond Table of tho Law.
Christ sends the proud to the Law, and invites the humble to
6 mart
21. εἰ θέλεις τέλειοε εἶναι] If you desire to be; as much as to
say thatas yet he is nof so, although he says τί ἔτι ὑστερῶ; τέλειος,
for Hebr. ong (tamim), integer, used by the LXX of Noah, Gen.
vi. 9; of Job, i. 1. Our Lord commands all His Disciples to be
τέλειοι, v. 48; and so St. Panl. (Cf. 1 Cor. xiv. 20. Col. i. 28)
And the command here given was designed to reveal the young man
ST. MATTHEW XIX. 22—30. XX. 1, 2.
59
λειος εἶναι, ὕπαγε, πώλησόν σον τὰ ὑπάρχοντα καὶ δὸς πτωχοῖς, καὶ ἕξεις
θησανρὸν ἐν οὐρανῷ" καὶ δεῦρο ἀκολούθει μοι. (3) 3 ᾿Ακούσας δὲ ὁ νεανί-
σκος τὸν λόγον ἀπῆλθε λυπούμενος" ἦν γὰρ ἔχων κτήματα πολλά.
38.» Ὁ δὲ ᾿Ιησοῦς εἶπε τοῖς μαθηταῖς αὐτοῦ, ᾿Αμὴν λέγω ὑμῖν, ὅτι δυσκόλως 5 Mark.0,23,80.
πλούσιος εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν. ™ Πάλιν δὲ λέγω T6910.
ὑμῖν, εὐκοπώτερόν ἐστι κάμηλον διὰ τρυπήματος ῥαφίδος διελθεῖν, ἢ πλούσιον
εἰς τὴν βασιλείαν τοῦ Θεοῦ εἰσελθεῖν. 35 ᾿Ακούσαντες δὲ οἱ μαθηταὶ ἐξεπλήσ-
govro σφόδρα λέγοντες, Tis ἄρα δύναται σωθῆναι; “5. "᾿Εμβλέψας δὲ ὁ 9751.85. 17.
᾿Ιησοῦς εἶπεν αὐτοῖς, Παρὰ ἀνθρώποις τοῦτο ἀδύνατόν ἐστι, παρὰ δὲ Θεῴ 1.5} 57.
πάντα δυνατά. 7? Τότε ἀποκριθεὶς ὁ Πέτρος εἶπεν αὐτῷ, ᾿Ιδοὺ, ἡμεῖς ἀφή- EME ee
καμεν πάντα, καὶ ἠκολουθήσαμέν cov τί ἄρα ἔσται ἡμῖν; (FE) “8. " Ὁ δὲ 4 actes.2
᾿Ιησοῦς εἶπεν αὐτοῖς, ᾿Αμὴν λέγω ὑμῖν, ὅτι ὑμεῖς οἱ ἀκολουθήσαντές μοι, ἐν τῇ Rev. 2 1.
παλυγγενεσίᾳ ὅταν καθίσῃ ὁ Υἱὸς τοῦ ἀνθρώπου ἐπὶ θρόνον δόξης αὐτοῦ,
(9) καθίσεσθε καὶ ὑμεῖς ἐπὶ δώδεκα θρόνους, κρίνοντες τὰς δώδεκα φυλὰς
τοῦ ᾿Ισραήλ. (Fr) 3 Καὶ πᾶς ὅστις ἀφῆκεν οἰκίας, ἢ ἀδελφοὺς ἢ ἀδελφὰς,
ἢ πατέρα ἣ μητέρα, ἢ γυναῖκα ἣ τέκνα, ἣ ἀγροὺς, ἕνεκεν τοῦ ὀνόματός μου,
ἑκατονταπλασίονα λήψεται, καὶ ζωὴν αἰώνιον κληρονομήσει. (Fr) % " Πολλοὶ τοῦ, 0.16.
δὲ ἔσονται πρῶτοι ἔσχατοι, καὶ ἔσχατοι πρῶτοι. XX. (39) 1 Ὁμοία γάρ Lures. δι.
ἐστιν ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ οἰκοδεσπότῃ, ὅστις ἐξῆλθεν ἅμα
πρωὶ μισθώσασθαι ἐργάτας εἰς τὸν ἀμπελῶνα αὐτοῦ. 2 Συμφωνήσας δὲ μετὰ
Luke 22. 29, 30.
He ‘ies the » remed: ted to this cular case. (C
avi. 25, 26; pie) Poeun est palnses κὰ vaicepparasie’s
hojus (rather say ¢alis) anime accommodatum.” (Berng.)
6 general inference therefore is that all Christians are 20 to
hold every thing they have, that they may not be mat but rejoice to
surrender it, if Christ requires the surrender, or if it retards or
impedes them in following Him. See further on Luke xii. 33,
Pelagius from our Lord's words that no rich man could be
saved unless he sold his ions and gave them to the poor. But
this notion was refuted by Auvg., Ep, ad Paulinum. (See ἃ Ν
and cp. Actsv.4. 1 Tim. vi. 18.) And on the salvability of the
ich, see Clem. Alez., “ Quis dives salvetur ?” ii. p. 935.
2. κάμηλον] To exprese an ἀδύνατον, or impossibility, the
Rabbis used to say, “It is easier for an Elephant to pass through a
needle’s eye.” See Talmud, Berachot. fol. ὅδ, Bavamezia, fol. 38.
Vorst. de Hebr. p. 764. The camel and needle are found in the
Koran, Sur. 7. 38. Our Lord uses the word Camel as perhaps better
known to the hearers and readers of His 1; and on account of
the form of the Camel, the hump on its back being an apt emblem of
worldly wealth as a heavy load and impediment to entrance through
narrow gate—the n "s eyo—of life.
Tf a rich man cannot enter the kingdom of God any more than a
camel pass through the eye of a needle, then no rich man could be
saved. But Isaiah says dz. 6) that the camels of Midian and Ephah
shall come with their gifts and offerings to Zion; and they who before
were crooked and bent and distorted enter its gates; 20 those camels,
to which the rich are compared here, when they have cast off the load
of their worldliness, may by the Divine clemency enter the straight
pie which lesdeth into life. (Jerome.) It is not a sin to be rich,
lor how can a man give largely without means? But it is a sin to
covet wealth and to dote upon it. (Hilary.)
-- διαλθεῖν. εἰσελθεῖν! Such a to be the true reading.
The comparison is between passing te one thing (the needle's
sy Pa entering into another, the kingdom of heaven. Cp. Mark
x. 25. Luke xviii. 25.
28. ἀδύνατον] What is impossible with men, acting by their own
unassisted aid, is possible to them with the Divine aid, for which
Shey ought therefore to Pray. (Chrys.)
. ἐν τῇ παλιγγενεσι 4 At the new birth of the saints at the
urrection,—in the new Jerusalem. (See 2 Pet. iii. 13, Rev. iii.
12; xxi 2. δ.) That παλιγγενεσία is commenced in, and typified
Pane Regeneration or new birth in the Church Visible on earth
(Tit. iii. 5), cp. on Rom. viii. 22; and see Aug. de C. D. xxv. 5.
With the phrase ἐν τῇ παλιγ. ὅταν, cp. Mark xii. 23, ἐν τῇ
ἀναστάσει, ὅταν.
— ὅταν καθίσῃ---καθίσεσθε] Observe, He uses the active when
speaking of Himself; the middle voice, of His Apostles. ( .)
— ἐπὶ δώδεκα θρόνους, κρίνοντεε] Not that the Apostles are
not first to be judged by Christ. See Rom. xiv. 10. 2 Cor. v. 10.
1 Cor. iv. 3, 4.” 2 Tim. iv. 8, “ Ineunte Judicio stabuat (Luke xxi.
36. 2 Cor. ν. 10), tum, absoluti, oonsidebunt." (Beng.) They will
~
be set to judge, i.e. to reign and abide, on seets of glory and dignity
in His Kingdom. See Dan. vii. 9, which speaks of Thrones being
set, &c. Cf. Rev. iii. 21, and iv. 4. To judge is equivalent to reigning.
See Rev. χχ. 4. Wisdom iii. 8, κρινοῦσιν ἔθνη͵ καὶ κρατήσουσι λαῶν.
Κρίνειν, ony (shaphat), to judge, signifies often to rule. Henco
the Suffetes of Carthage, properly o~ppiw (shophetim), Judges, were
Magistrates. So the Israclitish Judges. ὃ
We are not to suppose (says Aug. de Civ. Dei, xx. 5) that only
twelve persons are to judge with Christ. But by the perfect number
twelve, is signified the whole number of those who shall ju
Otherwise, as Matthias was elected into the place of Judas, the
Apostle Paul, who laboured more abundantly than they all, should
have no place to judge. But He shows that
saints, is numbered aye! the Judges when He says, Know ye not
that ~ shall guise Angels? 1 Cor. vi. 8. Cp. Aug. Serm. 35].
Greg. Mar. x. 51.
— δώδεκα θρόνους] He says δώδεκα, although Judas would forfeit
his throne. “ Loquitar Christus, ut theologi solent, secunddm pre-
sentem justitiam, et non tam de Laigiery quam de n statu;
quasi dicat Apostolorum officium hoc habere propositum premium, ut
ui co bene functus fuerit, m Judicio super sedem sessutus sit.” (Mal-
le tells Peter that they should sit on twelve Thrones. He does
not promise Aims One Throne by himself. Let the Bishop of Rome,
who claims to be Peter's Successor, admit all other Bishops to be
σύνθμονοι with himself; or elee let him fear that he may forfeit his
throne by covetousness,—as Judas did. oe
- δώξικα φυλὰς τ. ᾿Ισραήλ] The literal Israel, judging, i.e.
condemning them for not believing what you believe, i. 6. the Gospel
(ve i
lerome.) cf Matt. xii. 27. ἢ
The whole Visible Church. (Aug. de Civ. Dei, xx. δ.) See Rev.
vii, 4—9, and xii. 12.
By the word παλιγγενεσία, our Lord had drawn off the minds
of the Apostles from earthly hopes to spiritual jor; and He now
ks of the heaven/y Jerusalem, the Israe] of God, in which the
postles will hold high places, and therefore their names are said to
be oO on the foundation stones of the heavenly city (Rev.
xxi. 14).
29. wae] Even the poorest of the poor.
— οἰκίας) Some recent Editors tran οἰκίας to follow ἀγρούε,
but against the melon of MSS. and the structure of the sentence,
which is one of ascent first, and then of descent. τ
— γυναῖκα] Some expunge γυναῖκα, as if a wife was never to be
left; against the balance of ΕἾΤ and the tenor of the sentence;
which is, that αὐ must be left Christ 20 ere condition im-
lied in ἕνεκεν τοῦ ὀνόματόε μον. And eee Mark x. 29. Luke xiv.
Be; xviii. 29, and therefore γυναῖκα has peculiar force.
— ἑκατονταπλασίονα] For all Christians are brothers and
sisters in Christ. ᾿
80. πρῶτοι] not οἱ πρῶτοι here, as it is ἰῃ xx. 16. See note there.
Cu. XX. 1. ἀμπελῶνα] The Visible Church of God had been
already compared to an ἀμπελὼν D9 (kerem), in the Old Test. Is.
v. 1—7. Cant. viii. 12.
2. συμφωνήσαν.--ἐκ δηναρίου τὴν ἡμέρα») The Lord is ἀό-
6, with the rest of the ~
ST. MATTHEW XX. 3—15.
τῶν ἐργατῶν ἐκ Syvapiov τὴν ἡμέραν ἀπέστειλεν αὐτοὺς εἰς τὸν ἀμπελῶνα
αὐτοῦ. ὃ Καὶ ἐξελθὼν περὶ τρίτην ὥραν εἶδεν ἄλλους ἑστῶτας ἐν τῇ ἀγορᾷ
3 oe 4 > a 1: ε ig N ε a 3 Ν 3 A Q $ éa
ἀργούς" ‘4 κἀκείνοις εἶπεν, Ὑπάγετε καὶ ὑμεῖς εἰς τὸν ἀμπελῶνα, καὶ ὃ ἐὰν
ἢ δίκαιον, δώσω ὑμῖν" > οἱ δὲ ἀπῆλθον. Πάλιν ἐξελθὼν περὶ ἔκτην καὶ ἐνάτην
6 Περὶ δὲ τὴν ἑνδεκάτην ὥραν ἐξελθὼν εὗρεν
ἄλλους ἑστῶτας ἀργοὺς, καὶ λέγει αὐτοῖς, Τί ὧδε ἑστήκατε ὅλην τὴν ἡμέραν
ἀργοί; Ἶ Λέγουσιν αὐτῷ, Ὅτι οὐδεὶς ἡμᾶς ἐμισθώσατο. Δέγει αὐτοῖς, Ὑπ-
ἄγετε καὶ ὑμεῖς εἰς τὸν ἀμπελῶνα, καὶ ὃ ἐὰν ἢ δίκαιον λήψεσθε. ὃ ᾿Οψίας δὲ
γενομένης, λέγει ὁ κύριος τοῦ ἀμπελῶνος τῷ ἐπιτρόπῳ αὐτοῦ, Κάλεσον τοὺς
ἐργάτας, καὶ ἀπόδος αὐτοῖς τὸν μισθὸν, ἀρξάμενος ἀπὸ τῶν ἐσχάτων ἕως
τῶν πρώτων. 8 Καὶ ἐλθόντες οἱ περὶ τὴν ἑνδεκάτην ὥραν ἔλαβον ἀνὰ δηνά-
10 ᾿Ἐλθόντες δὲ οἱ πρῶτοι ἐνόμισαν ὅτι πλείονα λήψονται: καὶ ἔλαβον
Ὦ λαβόντες δὲ ἐγόγγυζον κατὰ τοῦ οἰκοδεσπότου,
ἔσχατοι μίαν ὥραν ἐποίησαν, καὶ ἴσους ἡμῖν αὐτοὺς
ἐποίησας τοῖς βαστάσασι τὸ βάρος τῆς ἡμέρας καὶ τὸν καύσωνα. 8 Ὁ δὲ
60
9 ig ε ,
ὥραν ἐποίησεν ὡσαύτως.
ριον.
καὶ αὐτοὶ ἀνὰ δηνάριον.
12 λέγοντες, Ὅτι οὗτοι οἱ
a Rom. 9. 21.
James 1. 18.
b Deut. 15. 9. os is ᾿ ἊΝ
ον 5... ἰδὲ ἢ οὐκ ἔξεστί μοι ποιῆσαι ὃ
scribed as agreeing with those only who were hired first for a specific
sum, a denarius, or drachma, y day: the usual rate of for
a day's labour (See Tobit v. 14. Rev. vi. 6. Tucié. Ann. i. 17.)
To the others he promises to give ὃ ἐὰν ἧ δίκαιον (ver. 4), and they
enter his service in a trustful spirit, on these terms.
8. καὶ ἐξελθών] On this Parable, 1—16, see Chrys. v. 708.
Orat. 1011, Greg. M. Homil. i. 19, p. 1510. Almigh Ged has been
ever iis forth, even from the pepinning of the world, to call men
into His Vineyard, that of the Visible Church.
This He did in the several successive dispensstions of the various
Hours of the World's Day. Adam was called at daybreak ; then
Noah; then the Patriarchs; then Moses and the Prophets; and last
of all the Apostles and Evangelists; and the Gentile World by the
Gospel preached at the hour, the καιροὶ ἔσχατοι (Heb. i. 2.
1 Pet.i. 5. Acts ii. 17. 1 John ii. 18) of the world's existence.
‘Extrema hora, salvatoris adventus." (Jerome, iv. 159.
— τρίτην ὥραν] Nine o'clock. On the division of the Roman
y, see Martial iv. 8. They had gone to the ἀγορά, and waited
there, in order to be hired.
1. λέγουσιν αὑτῷ, Ὅτι οὐδείς) Therefore, they would have gone
into the Vineyard with the first, sf they had been called. God not
only knows how men act, but how they would have acted, under
given circumstances, The readiness with which many of the Gen-
tiles embraced the Gospel, when offered, is a very favourable circum-
stance for the case of those to whom it was not offered. The case of
Cornelius (Acts =) chews what the great men, soldiers of the Cornelia
gens, the Scipios, &c. would have done, sf the Gospel had been offered
them. May we not say the same of Cicero, Horace, and many others?
Hence may we not hope that Christ's merits may extend to them ἢ
10. πλείονα] Tischendorf and others read not πλεῖον, but πλείονα,
which has the best authority, and is more suitable than πλεῖον, as sig-
nifying an indefinite expectation of more, without any right to, or
even anticipation of, any one particular greater sum.
11, ἐγόγγυζον) A word already used by the LXX for Hebr.
Ἐ (ranks. to murmur from discontent and in rebellion. Ps. evi.
25. Isa. xxix. 24. “They that were called of old,” says Jerome,
i.e. the Jews, “ envy the Gentiles, and are grieved at the grace of
the Gospel ;" as if the prize was impeired by its being imparted to
others. This is prophetic of the jealous spirit of the Jews toward the
Gentiles. Seo Acts xiii. 45, 46, and particularly 1 Thess. ii. 16, “fur-
bidding us to preach to the Gentiles, that they may be saved.”
16. ὀφθαλμὸε πονηρός] βάσκανος, invidus, eee Deut. xxviii. 54.
Prov. xxiii. 6. The Jews had an evil eye, being grieved at the call
of the Gentiles to salvation. Therefore
Parable declares. The first shall be and the last first. The
Jews, from being the head, are become the tail; and we Gentiles,
from being the tail, are the head. Deut. xxviii. 13.44. (Jerome.)
The scope of the Parable seems to be as follows:— = -
St. Peter had heard our Lord's answer to the young man, “Sell
all that thou hast, and give to the poor, and follow Me, and thou
shalt have treasure in heaven” (xix. 21, Mark x.21. Luke xviii.
22); and he inferred therefrom, that he himself and his brother
Apostles, who had done what Christ commanded the young man to
do, i.e. had left all and followed Christ, would have ἦρε for
their work: and he asks, What shall we have peor! (v. 27.
Our Lord tells him in ov. 27, 28, and adds, that not only they,
1 In expounding this Parable. 8. Chrys. introduces a remark of general
use for the interpretation of Parables. ‘‘We must remember that the
discourse is a Parable, and we must not be too curious in pressing every
the Jews are rejected, as the
ἀποκριθεὶς εἶπεν ἑνὶ αὐτῶν, Ἑταῖρε, οὐκ ἀδικῶ oe οὐχὶ Syvapiov συνεφώνησάς ©
14 a ΝΥ a , 9 U4 »“ é id S00 ε 4 oe
μοι; “dpov τὸ σὸν καὶ ὕπαγε: θέλω τούτῳ τῷ ἐσχάτῳ δοῦναι ὡς καὶ σοί.
θέλω ἐν τοῖς ἐμοῖς; "ἢ ὁ ὀφθαλμός cov
ae one who makes sacrifices of worldly advan for His
sake, will have an abundant reward hereafter (v. 29. Mark x.
31. Luke xviii. 29, 30), and yet He warns him that at that Day,
who are now first shall be last, and many who are last be first.
For (He adds) the Visible Church on earth is like a Vineyard.
And then He recites the Parable (xx. 1—16), at the close of which
He says that the first shall be last, and the last first. Observe the
article ol with πρῶτοι and with ἔσχατοι, showing that the words
Tefer to two particular classes—i.e¢. the Jews and the Clentiles—a special
case, illustrating the general proposition in xix. 30.
The one Denarius given to all cannot mean efernal Salvation ; for
Eternal life is never represented in Scripture as wages due for
work ; but as the free gift (apie) of God in Christ ; and
The last are not represented as saved; and
There will be no murmuring in heaven (v. 11).
Rather, the one Denarius, given to all, represents, that there will
be a great difference at the Last Day. For, if the last receive a
Denarius for one hour, whereas the first receive the same sum for
twelve hours, it is evident that the last do in fact receive twelve
times as much as the first; for it comes to the same thing—and
the difference is equally marked—whether men receive the same
wages for different times of work, or different wages for the samo
time of work. And 20 the first are last, and the last first.
As to works, —all that any can claim as a right is an earthl
coin, a miserable denarius, the wages of a day-labourer on pr ἢ
And the award of this one sum to all is a proof of the equal tmpo-
tency of all human works, to merit heaven as wages due.
Besides this, the very fact of having a murmuring spirit is iteelf
& punishment, Envy disqualifies for heaven,
“ Invidus alterius macrescit rebus opimis,
Invidié Siculi non invenere tyranni
Majus tormentum.”
It is an inward hell. And so the Jews are lost, self-degraded,
ecelf-condemned, self-exiled from heaven; and they are condemned by
the sie Joie, Who " , take yd -_ (τὸ odv) — thine
own due—and ς toay (v. 14), depart from Me.
her, pipe Ae, cs boast of their own works.
‘We have borne the burden and heat of the ore Cp. the
of the elder brother in the Parable, Luke xv. 29. And so the Jews,
ing about to establish thetr own ri ess, have not submitted
Sicnmelves unto the righteousness of God (Rom. x. 3), and have not
attained to the law of righteousness (Rom. ix. 31); but the Ἢ
who have trusted in God, have attained to the righteousness of /ait
(ix. 30). And so the first are last, and the last first.
Thus the Parable is prophetic of an important fact in the history
of the Church; viz. that among those who were first called (viz. the
Jews), many would be last; and that among the last called (viz. the
Gentiles), many would be fret.
Thus also our Lord prepares His disciples for what He is about
to reveal to them more fully, viz. that their Master Himeelf would
suffer much from the Jews (see xx. 18). Ho Himeelf, the First, would
seem to be last. He cheers them by what He has just said, and exhorts
them not to be staggered, and cast down, though they themeelves,
who had left all to follow Him, should suffer as He was about to
suffer. For in due time, they who suffered with Him should be
rewarded, and all His enemies, who might now seem triumphant
particular in it literally, but must consider the oc. scope of the whole,
and comprehend this in our grasp, and not be overecrupulous with the
Feet.
ST. MATTHEW XX. 16—27.
61
πονηρός ἐστιν, ὅτι ἐγὼ ἀγαθός εἰμι; 18" Οὕτως ἔσονται οἱ ἔσχατοι πρῶτοι, ο (δι. 19. 30.
καὶ οἱ πρῶτοι ἔσχατοι: πολλοὶ γάρ εἰσι κλητοὶ, ὀλίγοι δὲ ἐκλεκτοί. γον
(Gr) 7° Καὶ ἀναβαίνων ὁ ᾿Ιησοῦς εἰς Ἱεροσόλυμα παρέλαβε τοὺς δώδεκα a Mark 10, 32
μαθητὰς κατ᾽ ἰδίαν ἐν τῇ ὁδῷ, καὶ εἶπεν αὐτοῖς, 8 Ἰδοὺ, ἀναβαίνομεν εἰς Ἵερο- J 12. ὍΝ
σόλυμα, καὶ ὁ Υἱὸς τοῦ ἀνθρώπου παραδοθήσεται τοῖς ἀρχιερεῦσι καὶ γραμμα-
τεῦσι, καὶ κατακρινοῦσιν αὐτὸν θανάτῳ, 13" καὶ παραδώσουσιν αὐτὸν τοῖς e John is. 52.
ἔθνεσιν εἰς τὸ ἐμπαῖξαι καὶ μαστιγῶσαι καὶ σταυρῶσαι: καὶ τῇ τρίτῃ ἡμέρᾳ
ἀναστήσεται.
(Fr) “᾽ “Τότε προσῆλθεν αὐτῷ ἣ μήτηρ τῶν υἱῶν Ζεβεδαίον μετὰ τῶν υἱῶν Ce eS ἘΣ
αὐτῆς, προσκυνοῦσα καὶ αἰτοῦσά τι παρ᾽
αὐτοῦ. 3' Ὁ δὲ εἶπεν αὐτῇ, Τί
θέλεις ; «Λέγει αὐτῷ, Εἰπὲ ἵνα καθίσωσιν οὗτοι οἱ δύο υἷοί μου, εἷς ἐκ δεξιῶν
σου καὶ εἷς ἐξ εὐωνύμων cov, ἐν τῇ βασιλείᾳ σου. 3 “’Αποκριθεὶς δὲ ὁ ᾿Ιησοῦς 52h. 38. δ, 42,
εἶπεν, Οὐκ οἴδατε τί αἰτεῖσθε. Δύνασθε πιεῖν τὸ ποτήριον, ὃ ἐγὼ μέλλω πίνειν,
καὶ τὸ βάπτισμα, ὃ ἐγὼ βαπτίζομαι, βαπτισθῆναι ; λέγουσιν αὐτῷ, Δυνάμεθα.
33 Καὶ λέγει αὐτοῖς, Τὸ μὲν ποτήριόν μον πίεσθε, καὶ τὸ βάπτισμα, ὃ ἐγὼ
βαπτίζομαι, βαπτισθήσεσθε: τὸ δὲ καθίσαι ἐκ δεξιῶν pov καὶ ἐξ εὐωνύμων
μον, οὐκ ἔστιν ἐμὸν δοῦναι, ἀλλ᾽ οἷς ἡτοίμασται ὑπὸ τοῦ Πατρός μον.
(Ὁ 3" Καὶ ἀκούσαντες οἱ δέκα ἠγανάκτησαν περὶ τῶν δύο ἀδελφῶν"
[251 § h Mark 10. 41.
S δὲ Luke 22. 24.
{ Mark 10. 42,
"Ingots προσκαλεσάμενος αὐτοὺς εἶπεν, Οἴδατε, ὅτι οἱ ἄρχοντες τῶν ἐθνῶν \Markio. 4
κατακυριεύουσιν αὐτῶν, καὶ οἱ μεγάλοι κατεξουσιάζουσιν αὐτῶν: 35 οὐχ οὕτως
δὲ ἔσται ἐν ὑμῖν: ἀλλ᾽ ὃς ἐὰν θέλῃ ἐν ὑμῖν μέγας γενέσθαι, ἔστω ὑμῶν
διάκονος, Ἵ καὶ ὃς ἐὰν θέλῃ ἐν ὑμῖν εἶναι πρῶτος, ἔστω ὑμῶν δοῦλος.
olivia δου tea and #0 the first be last, and the last
This to be the primary scope of the Parable.
Subordinately, it may be applied to ropresent God's ious
dealings with each individual soul, in the successive stages of human
life (see Greg. Hom. in Evang. i. 49).
incidentally also St. Peter is ad ober for asking τί ἔσται ἡμῖν;
He should rather have trusted, as the labourers did (υ. 4), that the
Lord would give them ὁ ἐὰν ἢ δίκαιον. And while the jealous and
envious spirit of the Jews in murmuring against God, and imagining
themeelves ieved by the introduction of the Gentiles into the
Vineyard, and by their perticipation in its blessings, and boasting of
their own works (v. 12), is reproved and condemned, it is set forth as
8 warning against al/ envy and censoriousness, and al] self-righteous-
ness and all repining against God's free and gracious dispensations.
11. παρέλαβε) He took them aside.
19. σταυρῶσαι) Our Lord reveals the future by degrees, as His
Apostles were able to bear it; i.e. in proportion as they were more
and more schooled by His miracles in the doctrine of His Divinity,
and in proportion as He drew nearer to His Passion. He had before
told them that the Son of Man should be Ailled (xvi. 21), and He hed
said that His ene must take up the Cross and follow Him (x. 38;
xvi. 24) ; and thus He had prepared them patsally for the revelation
which He now makes to them at almost the close of His Ministry, that
He Himself should be delivered to the Gentiles (Romans) to be mocked
and and crucified. How natural is all this! Here is one of
the many silent proofs of the Truth of: the Gospel History, as well as
of the long-suffering, wisdom, and tenderness of Christ.
20. ἡ μήτηρ] For their father, Zebedee (as appears from Mark
i. 20) had been left with the hired servants.
— προσκυνοῦσα)] The request is attributed by St. Mark (x. 35)
to the two Disciple and St. Matthew implies that they took part in
the ree (v. 22, 28).
δεξιῶν) See 2 Sam. xvi. 6. 1 Kings ii, 19; xxii. 19.
2 Chron. xviii. 18.
ποτήριον] See xxvi. 39-42. John xviii. 11. Rev. xiv. 10,
used by the LXX for pia (cos), a cup of suffering or wrath (Ps.
Luke xii. 50. The cup is the bitter water to be
drunk ; the Baptism is the Red Sea of His own Blood to be passed
through. Cf. 1 Cor. x. 2; see Luke xii. 50.
e prophecy was fulfilled in the case of James, Acts xii. 2; in
that of John, Rev. i. 9. Cp. Bede in Caten. Aur. here.
28. τὸ μὲν ποτήριόν μου πίεσθε) The one, St. James, was the
Sirst of the Apostles to drink the cup of suffering; the other, St. John,
pid survived the rest, drank the largest and deepest draught
of it.
Our Lord here describes the two kinds of Christian M om ;
and all Christians must be prepared for one or tho other of them.
Every one must be ἃ James or a John. Cp. St. Greg. in Luc.
xxi. 9: “Si virtutem patientie servare contendimus, et in pace
Ecclesia vivimus, martyrii palmam tenemus. Duo quippe sunt
a βάπτισμα)
martyrii genera, unum in mente, aliud in mente simul et actione.
Itaque esse martyres possumus, etiamsi nullo percutientium ferro
trucidemur. Mori quippe ἃ persequente, martyrium in aperto opere
est; ferre verd contumelias, odientem diligere, martyrium est in
occult& cogitatione, Nam quia duo sunt martyrii genera, unum in
occulto opere, aliud in publico testatur Veritas, que Zebedei filios
requirit, dicens: Potestis bibere calicem, quem ego lbibiturus sum?
Cui cim protinus responderent (Matt. xx. 22), Possumus, illico
Dominus respondet, dicens: Calicem quidem meum Libetis. i
enim per calicem, nisi ionis accipimus? De quo alias
dicit: Pater, εἰ fiert , transeat ἃ me calix iste (ib. xxvi. 39.
Mare. xiv. 86). Et Zebedai filii, id est Jacobus et Johannes, non
uterque per ra Aas occubuit, et tamen quod uterque calicem
biberet, audivit. Johannes namque nequaquam per martyrium vitem
finivit, sed tamen martyr extitit ; quia passionem, quam non suscepit
in corpore, servavit in mente. Et nos ergo hoc exemplo sine ferro
esso possumus martyres, si patientiam veraciter in animo custodi-
us.
— τὸ δὲ καθίσαι] Observe the active voice; and i eae 28.
— δοῦναι] i.e. It is not for Me to give, but it ts for Me to udjudge ;
it is nota boon to be pine ὃν solicitation, but it will be assigned to
those for whom it is , according to certain laws prescribed by
God. Cp. Basil. ‘Siew, Orat. xxiv. p. 134, who says καμάτων
ἄθλον ὁ Updvor, οὗ φιλοτιμίας χάρισμα' ix κατορθωμάτων, οὐκ ἐξ
αἰτήσεως ἡ δόσις. Is not mine to give. It does not depend on
the giver, but on the recipient. For there is no respect of persons
with God, but he who is most worthy, not in person, but in practice,
will receive it from Him. (Jerome.) No one will sit at Christ's
right hand and left. No saint or apostle. No, not any Angel or
Archangel. Why then does He of such a session? He conde-
scends to their weakness, and replies according to their notions. They
had heard that the Apostles would sit on twelve thrones, and they did
not understand that saying, but claimed the primacy for themselves.
What He says is this: Ye will suffer for My sake. But this will not
entitle you to the chief place. Others may suffer more than you.
And every man will be rewarded rding to his works. We are not
however to imagine that Christ will not be the giver of future rewards
even the highest, for St. Paul i bt ‘there is laid up for me ἃ crown
of righteousness, which the Lord the righteous Judge shall give me at
that day” (2 Tim, iv. 8), And that no one will have a higher place
than St. Paul, is, I suppose, manifest to all. (Chrys.)
24. οἱ δέκα] Observe St. Matthew's ingenuousness, recording his
own failings and those of his brethren,—a proof of truth.
27. ὃς ἐὰν θέλῃ] He teaches (v. 25) that it is a Aeathen passion to
seek pre-eminence; and He peopers is own practice as a pattern,
The Son of Man was King of heaven, and condescended to me
Man, and to be rejected, and suffer death for His enemies. Suffering
was his road to Glory. Humility is the door of heaven. By desiring
t things we lose them; by not seeking them we gain them.
What is lower than the Devil? And how did he become θοῦ B:
self-exaltation, And how are we enabled to tread him under foot?
By humility. (Chrys.)
62
k Phil. 2. 7.
Luke 22. 27.
1 Tim. 2. 6.
1 Pet. 1. 19.
1 Mark 10. 46, ἃς.
Luke 18. 35, &c.
ST. MATTHEW XX. 28—34. XXI. 1—5.
(ὦ 3 " ὥσπερ ὃ Υἱὸς τοῦ ἀνθρώπου οὐκ ἦλθε διακονηθῆναι, ἀλλὰ διακονῆσαι,
καὶ δοῦναι τὴν ψνχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν.
(2 9 ' Καὶ ἐκπορευομένων αὐτῶν ἀπὸ ἹἹεριχὼ ἠκολούθησεν αὐτῷ ὄχλος
πολύς. ™ καὶ ἰδοὺ, δύο τυφλοὶ καθήμενοι παρὰ τὴν ὁδὸν, ἀκούσαντες ὅτι
᾿Ιησοῦς παράγει ἔκραξαν λέγοντες, ᾿Ελέησον ἡμᾶς, Κύριε, υἱὸς Δαυΐδ' 51: Ὃ
δὲ ὄχλος ἐπετίμησεν αὐτοῖς, ἵνα σιωπήσωσιν" ot δὲ μεῖζον ἔκραζον, λέγοντες,
᾿Ελέησον ἡμᾶς, Κύριε, υἱὸς Δανΐδ' 3 Καὶ στὰς ὁ ᾿Ιησοῦς ἐφώνησεν αὐτοὺς,
καὶ εἶπε, Τί θέλετε ποιήσω ὑμῖν ; 8 Λέγουσιν αὐτῷ, Κύριε, ἵνα ἀνοιχθῶσιν
ἡμῶν οἱ ὀφθαλμοί. ™ Σπλαγχνισθεὶς δὲ ὁ ᾿Ιησοῦς ἥψατο τῶν ὀφθαλμῶν
αὐτῶν' καὶ εὐθέως ἀνέβλεψαν αὐτῶν οἱ ὀφθαλμοὶ, καὶ ἠκολούθησαν αὐτῷ.
a Mark 11. 1, ἂς.
Luke 19. 29, ἃς.
ΧΧΙ. (3) 1 "Καὶ ὅτε ἤγγισαν εἰς 'ἹΙεροσόλυμα, καὶ ἦλθον εἰς Βηθφαγῆ
πρὸς τὸ ὄρος τῶν ἐλαιῶν, τότε ὁ ᾿Ιησοῦς ἀπέστειλε δύο μαθητὰς, 3 λέγων
αὐτοῖς, Πορεύθητε εἰς τὴν κώμην τὴν ἀπέναντι ὑμῶν, καὶ εὐθέως εὑρήσετε
ὄνον δεδεμένην, καὶ πῶλον μετ᾽ αὐτῆς" λύσαντες aydyeré μοι. ὃ Καὶ ἐάν τις
ea » > a 9 € C4 3939 A ‘4
ὑμῖν εἴπῃ τι, ἐρεῖτε, Ὅτι ὃ Κύριος αὑτῶν χρείαν
(ξ) “ Τοῦτο δὲ ὅλον γέγονεν, ἵνα πληρωθῇ τὸ ῥηθὲν διὰ τοῦ προφήτον
λέγοντος, δ᾽ Εἴπατε τῇ θνγατρὶ Σιών, ᾿Ιδοὺ, ὁ βασιλεύς σου ἔρχε-
, 3, . 2 A . ¥ Ν A en ε
ταί σοι πραὖῦς, καὶ ἐπιβεβηκὼς ἐπὶ ὄνον, καὶ πῶλον νἱὸν ὑποζυ-
> 4
αντους.
Ὁ Isa. 62, 11.
δι 40. 9.
Zech. 9. 9.
John 12. 12.
ἔχει: εὐθέως δὲ ἀποστελεῖ
28. λύτρον ἀντῇ λύτρον is the word used by the LXX for
1p (pidhyor), a raxsom (Exod. xxi. 80), from root 7p (padhah), to
α ransom, for which λνυτροῦν is used in numerous gasseges by the
ex: Exod. xiii. 13. 15; xxxiv. 20. Lev. xix. 20; xxvii. 29.
Numb. xviii. 15.17. Deut. vii. 8; ix. 26. Ps. xxv. 22; xxvi. 11;
xxxi. 5. Isa. li. 11. Jer. xv. 21. Cp. 1 Pet. i. 18, 19, which supplies
the best comment on this passage, ou φθαρτοῖς, ἀργυρίῳ ἢ χρυσῷ,
ἐλυτρώθητε, ἀλλὰ τιμίῳ αἵματι, ὡς duvov ἁμώμον καὶ
ἀσπίλον, Χριστοῦ. Αὐτρον is also something more ; it is py:
for some great benefit: See Grotius, de Satisfactione Christi,
p. 1 A divine assertion of the doctrine of the Atonement ; the life
of Christ was given by Him asa price by which mankind is rassomed
from the captivity and slavery of sin and death, and for the purchase
la ty liberty and of life everlasting. The LXX use also the
word “3 (copher) for λύτρον, in the sense of covering an offence.
(See Exod. xxi. 26; xxx. 10.16.) And the Mercy-seat, as covering
the Ark (the figure of the Church), and as that on which God re
in mercy between the Cherubim, is called mbz (caporeth), Exod,
xxv. 17—22, or covering, and also ἱλαστήριον (Heb. ix. 15), and isa
fit of the a gaa made by Christ. See Rom. iii. 25, ὃν
προέθετο ὁ Orde ἱλαστήριον.
— ἀντὶ πολλῶν] Why does He not say πάντων That would
be true; see Heb. ii. 9. m. viii. $2. 1 Tim. ii. 6, ὁ δοὺν ἑαντὸν
ἀντίλντρον ὑπὲρ πάντων.
But the Sacrifice was not yet offered; when it had been, it would
declare its own nature; and the Apostles would proclaim it. He
makes His gracious revelations to them by d . (See xvi. 2] and
xxvi. 2.) Cp. on xxvi. 28, περὶ πολλῶν ἐκχυνόμενον, and see how
in this case of πολλοὶ and πάντες are equivalent, Rom. v. 12—19.
29. καὶ ἐκπορενομένων αὑτῶν] At first sight there seems to be
a difficulty in reconciling this narrative with that in St. Luke (xviii.
85—43) and St. Mark (x. iam! which see.
The solution seems to be as follows :
Our Lord on entering Jericho sees a blind man by the wayside
begging (Luke xviii. 85. 40). St. Luke says that our Lord
after 2 time and healed him. St. Luke then goes back to give an
account of Zaccheus, who was anxious to see Jesus as He was entering
Jericho (Luke xix. 1). And 8t. Luke recounts how our Lord spends
the night in the house of Zacchseus, probably at Jericho, and leaves
the city for Jerusalem.
It seems probable that St. Lake desired to describe and put
together the whole history of the blind man's cure, and 20 anticipates
the result by a prolepsis common in Scri , and that in fact the
blind man was not healed immediately ; but that our Lord tried his
faith by postponing his cure till the next day, and that when our Lord,
after His sojourn with , Was going out the next day from
Jericho, the same blind man, now attended by another blind man
who had heard of.our Lord's intention to go that way, and who had
perhaps been invited by the other blind man to join him, was sitting
near the gate which led out of Jericho toward Jerusalem (see Matt.
xx. 29, ἢ), and that both were then healed.
See further on this subject the note on Mark x. 46, and on the
situation of Jericho see on Luke xviii. 85.
In confirmation of the above remarks, it may be observed that
nothing is more striking in sacred history (com with human
annals) than the practice of Anticipation and itulation (see
xxvi. 6). It belongs to the nature of the Divine Author of Scripture
(ὁ ὧν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος, Rev. i. 4), to Whom all time is pre-
sent at once. Holy Scripture, to be rightly understood, must be read
and interpreted accordingly. One of the Rabbis says well, ‘ Non est
prius, aut posterius, in Scriptur&."” (R. Jarchi, in Gen. vi.)
A similar instance of finishing of a subject may be seen in St.
Matthew's narrative of the withering of the fig-tree (xxi. 20), which
he connects with the remarks of the Disciples upon it, although those
remarks were not made till the next day. (Mark xi. hag)
See also a remarkable instance of Anticipation in St. Luke, iii.
19, and another xix. 45. By a similar Baas sit said, in John
xi. 2, to have anointed Jesus, age e anointing did not take place
till afterwards (xii. 3). See also Matt. xxvii. 52, 53.
81. ol δὲ μεῖζον ἔκραζον) A proof of faith. The Bind men saw
Jesus with the of faith, and prayed to Him as their Saviour,
—while the world, who could see His person, caw Him not. An
yet the blind world, which did not see Jesus, rebuked the blind men
who saw and worshipped Him; but they were nothing daunted by
the rebuke, but cried to Him the more earnestly. Thus the blind
recovered sight ; and they who saw became blind. John ix. 39.
Comp. the case of the faithful woman who alone touched Him
(though it was but by the hem of His garment), while the profane
crowd which pressed on Him touched Him not (ix. rag
34. ἥψατο) He touched them as Man, and healed them as God.
Cu. ΧΧΙ. 1. ὅτε ἤγγισαν εἰς 'Ιεροσόλυμα)] This day seems to
have been the tenth day of the month Abib or Nisan, on which the
paschal lamb was to be taken up (Exod. xii. 1—5).
The true Paschal Lamb therefore now goes to Jerusalem to
those who would slay Him; and to that city where alone the Pass-
over could be sacrificed. He thus shows that He is the true Pass-
over, and that He laid down His life willingly (John xviii. 1).
For Homilies on Palm Sunday (cis τὰ Buta), veo St. 2 a
ii. p. 251 and 301, and St. Methodias, p. 430. Cf. note on v. ὃ.
— Βηθφαγῇ}] στ) (beth-phage) “locus grossorum,’ the place
x, Figs, at the foot of the Mount of Olives, to the west of Bethany.
Anse the Tahoe) Writers ἔπιον στο. βρίδρλαρε Bepelied τὸ a
istrict (see Light stretchin; τὰ ount of Olives to Jeru-
salem. = further on xxvi. 6. :
— ὅρος τῶν ἐλαιῶν] omen (Aar-hazzeythim), (Zech. xiv. 4,)
five nipiey east of Jerusalem (Acts i. 12, Joseph. Ant. xx. 8), and
: ted ae ie edron (Joseph. B. J. v. 2).
. κώμην Ρ .
4, τὸ is ὲν διὰ τοῦ προφήτου] Isa. Ixii. 11. Zech. ix. 9.
“Solent Scriptores N. T. ex duobus vel pluribus locis allegatis unum
contexere.” (Glass. Philol. Sacr. p. 960.) “ Prophetam autem in
singuluri vocat, ut pulcherrimam vaticinionum harmoniam insinuet, et
hetas wxo Spiritu locutos fuisse ostendat.” See on Mark i, 2.
— spabs] Zech. has 1p (ani), poor, rendered xpabe by LXX.
— ὄνον] The riding on an Ass was ἃ sign of peacefulness; as
Sppoeed to the use of the horse, the emblem of War; and a rebuke to
Jewish spirit, which in defiance of the Divine command not to
multiply horses, put their trust in chariots and in horses (Ps. xx. 7),
i.e. in veily strength, and not in the Name of the Lord. See Bp.
Sherlock On the Prophecies, Diss. iv.
Contrast this peaceful entry of-our Lord, riding on the "ae of an
ass, with His majestic Litpey (as described in Ps. xlv. asa
Conqueror, King, and God; and also as displayed in the A \ypee,
cg | on the White hee pair and to conquer (Rev. vi. 2;
xix, 11), as King of kings and Lord of lords.
ST. MATTHEW XXI. 6—16.
γίον.
63
. ,
(Fr) °° Πορευθέντες δὲ οἱ μαθηταὶ, καὶ ποιήσαντες καθὼς προσέταξεν : Mark 11,4. te.
AJ Lad e? aA 7 » A » Ν x a QQ 3s » ἐπά 3 A
αὐτοῖς ὃ ᾿Ιησοῦς, ἴ ἤγαγον τὴν ὄνον καὶ τὸν πῶλον, καὶ ἐπέθηκαν ἐπάνω αὐτῶν
τὰ ἱμάτια αὐτῶν, καὶ ἐπεκάθισεν ἐπάνω αὐτῶν. ὃ ἃ Ὁ δὲ πλεῖστος ὄχλος a sonni2. 1».
ἔστρωσαν ἑαυτῶν τὰ ἱμάτια ἐν τῇ ὁδῷ: ἄλλοι δὲ ἔκοπτον κλάδους ἀπὸ τῶν
\ e Pe. 118. 24, 25.
39.
$68, καὶ ἐστρώννυον ἐν τῇ ὁδῷ. (27) 9" Οἱ δὲ ὄχλοι οἱ προάγοντες καὶ 27%!
pov pe TH 00M Χ poay'
οἱ ἀκολουθοῦντες ἔκραζον, λέγοντες, (Ωσαννὰ τῷ υἱῷ Δαυΐδ' εὐλογημένος ὁ
> lg a 2. », 4 ε x > a eas
ἐρχόμενος ἐν ὀνόματι Κυρίου" ᾿Ώσαννα ἐν τοῖς ὑψίστοις.
( "" Καὶ εἰσελθόντος αὐτοῦ εἰς ἹΙεροσόλυμα, ἐσείσθη πᾶσα ἡ πόλις λέ-
γουσα, Τίς ἐστιν οὗτος ; 11 Οἱ δὲ ὄχλοι ἔλεγον, Οὗτός ἐστιν ᾿Ιησοῦς ὁ πρα- ten. 3. 5.
φήτης, 6 ἀπὰ Ναζαρὲθ τῆς Γαλιλαίας.
(F) 8 "Καὶ εἰσῆλθεν ὁ ᾿Ιησοῦς εἰς τὸ ἱερὸν τοῦ Θεοῦ, καὶ ἐξέβαλε πάντας g Mark 11.15
uke 19. 45, &.
AY A 9 , 3 ae a Ν A 2" a A
τοὺς πωλοῦντας καὶ ἀγοράζοντας ἐν τῷ ἱερῷ, καὶ τὰς τραπέζας τῶν κολλυβιστῶν John 2.13,
κατέστρεψε, καὶ τὰς καθέδρας τῶν πωλούντων τὰς περιστεράς"
αὐταῖς, Γέγραπται, Ὁ οἶκός pov οἶκος προσευχῆς κληθήσεται, ὑμεῖς
(2) 4 Καὶ προσῆλθον αὐτῷ τυφλοὶ
δὲ αὐτὸν ἐποιήσατε σπήλαιον λῃστῶν.
καὶ χωλοὶ ἐν τῷ ἱερῷ, καὶ ἐθεράπευσεν αὐτούς.
13h καὶ
και EL h len. 56. 7.
λέγε Jer. 7..}1.
(29 15 ᾿᾿Ιδόντες δὲ οἱ ἀρχιερεῖς 1 Lune 19. 47.
καὶ οἱ γραμματεῖς τὰ θαυμάσια ἃ ἐποίησε, καὶ τοὺς παῖδας κράζοντας ἐν τῷ
ἱερῷ καὶ λέγοντας, ἱΩσαννὰ τῷ υἱῷ Δαυὶδ, ἠγανάκτησαν, 15 i καὶ εἶπον αὐτῷ, 1.8.5.
᾿Ακούεις τί οὗτοι λέγουσω ; Ὁ δὲ ᾿Ιησοῦς λέγει αὐτοῖς, Nai: οὐδέποτε ἀν-
ἔγνωτε, Ὅτι ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον;
— ὄνον, καὶ πῶλον] The conjunction καὶ does not express addi-
tion here (Vorst. Hebr. 382), but explanation (epexegesis); and the
phrase may be rendered thus :—“ He is thy King, but does not
come to thee riding on a horse, but on an ass; and not an ass of full
age and size, which might be a noble creature, but even on the foal of
an ass.” Such is thy Messiah —in His meekness and humility !
on ἐπέθηκεν. τὰ ἱμάτια] Light χα Ἢ of this usage, sce
ings ix. Griaf. p. 128. Li ἦν s
— ἐπεκάθισεν ine αὐτῶν] On he garments «Τλεοράνί.
Exthym.), not (as some have imagined) on the aes and its colt; for
He rode only on the foal. (See John xii. 15, and Mark xi. 2. 4. 7.)
es act was typical and propbetical; see Justin Martyr c. Try-
on, 53,
r He thus prophesied that the Gentiles would come to Him; for
the colt symbolized the Gentile Church, which was unclean before
it received Christ, Who sat upon it and sanctified it. (Chrys.) The
ass, which had been tamed, was a figure of the Jewish people, which
had received the yoke of the law; the foal of the ass on which none
had ever sat, was the Gentile world. Christ sent His Apostles to
both,—to one the Apostle of the circumcision, to the other the
Apostle of the Gentiles. (Jerome.) St. Matthew, who wrote for
the Jews, is the only one of the Evangelists who mentions the ass.
The Hebrew nation, if it opens, will be saved by faith ; and (as the
ass follows the colt) it will be converted to Christ, when the
of the Gentiles is come into the Spiritual Sion. (Rom. xi. 25.) The
Lord hath need of both.
8, ἕκοπτον κλάδυυνε] They imitate the holy offices prescribed for
the feast of Tabernacles. Levit. xxiii. 40. Cp. 1 . xiii, δ).
2 Macc. x. 7; and see further on John xii. 13,
9. ‘Qeavva] wympeyin (Hoshian-na), save ποιὸ; from Ps. cxviii.
25, 26, which formed part of the great Hillel (i.e. Ps. cxiii—exviii.),
or praise then sung. They acknow Him as Jesus
(Je , Jeskua) or Saviour, and as Son of David and King; and
as coming in the Name, i. ὁ. with the power of, the Lord, Jehovah.
Perhaps the use of the solemnities of the Feast of Tabernacles on
this oecasion may have been providentially ordered as an intimation
that their God and King was now manifest in the Tabernacle of
Human Flesh. (John i. 14. Rev. vii. 15; xxi. 3.) See John vii. 53.
It is observable that our Lord made His triumphal entry into
Jerusalem on a Sunday, the Sunday before His Passion. He then
showed Himeelf as King, Saviour, and Conqueror, and rode on the
foal of the ass (the type of the Gentile world; see on Mark xi. 2.
John xii. 14) into Jerusalem, the city of God. Well might the
Psalmist in the Spirit, hearing with the prophetic car the future
Hosannas of his own city at the triumphal entry of his own Son and
pe! \epigio cxviii. 24. 26), exclaim, “ This is the Day which the
made (the 's Day), we will rejoice and be glad
in it” And may not this event be sone those that were prophetic
of the sanctity, dignity, beauty, and glory of the Christian Sunday?
On the events of the Holy Week, ‘oginning with Palm-Sunday,
sce Dean Stanhope's Holy Week, and Williams’ Holy Week, p. 24,
&e.; and Adams, Rev. W., Warnings of Holy Week. See on v. J.
18. ale τὸ ἱερόν] St. Matthew appropriately proceeds from the
triumphant entry to speak of our Lord's visit to the Temple—His
Palace—in His own Capital—and thus brings out more clearly the
meaning of the Witbering of the a; diab typical of the destruction
of Jerusalem,—flourishing with the luxuriant foliage of a hypocritical
or of Religion in the Services of the Temple, but barren of
ruit.
— ἐν τῷ ἱερῷ] The oxter court (not the ναὸς or sanctuary) in
which ἴβο money changers had erected their booths.
— κολλυβιστῶν) the κερματισταί, ‘ aummularii ;* those who ex-
sums into smaller (κόλλυβοι or κέρματα), for the
convenience of those who had to pay the half-shekel or Temple-rate
id above, xvii. 24, and Mishna de Siclis, cap. i. col. 7), or to buy
loves (see Luke ii. 24, Levit. i, 14; v. By, or other victims.
“‘ Auxerat emporium appropinquans Pascha.” (Rosenm.) See fur-
ther on John ii. 14—16. 3
— τὰς περιστεράς] the doves; for oblations.
The Priests sold doves and victims to the people who came to
the Temple for sacrifice; and they acted also as money “changers, to
change money, in order that the people might buy, and to lend to
those who had none. Our Lord overturned the seats (cathedras or
chairs) of those who sold doves, The Dove is an emblem of the
Holy Spirit. The seat is the plese of teaching. He overturns the
seats of all who sell the gifts of the Spirit, and who make a traffic of
their ministry. He reproves and punishes simony,—that is, the sell-
ing of spiritual iy for money. He ie ever entering into the Temple
οἱ His Father 6 Church, and casts out from Hie Church Bishops,
Priests, Deacons, and laymen,—both sellers and buyers, who trade in
spiritual things; for it is written, Freely ye have received, freely
give. Matt. x. 8. (Hilary. Jerome.
Deacons who do not well dispense the funds of the Church, but
rich from the poor man's portion, are the money-changers in
Christ's Temple, whose tables Christ overthrows. Bishops, who in-
trust Churches to unfit persons, are they who sell doves,—that is,
spiritual whose seats Christ overthrows. (ΟἹ .
18. σπήλαιον λῃστῶν) ‘Speluncam latronum.’ The term
λῃστὴς, Hebr. yng (pariés), is a general term for a factious and
lawless person in word and act.
These words are not only descriptive of the then state of the
Temple, but are ic of its future desecration by the bands of
factious robbers and assassins (Ayoral, σικάριοι), who would occupy the
Temple during the siege. It is remarkable that Josephus (Ant. v. 12)
uses the recip Ἃ ὁ whea ing of them. a Surenhus. ᾿ 268.
Your holy Hoase is deserted by Me; it is left for desolation.
Comp. the remarkable words of Tacitus, Hist. v. 13, concerning the
Temple of Jerusalem at the sep sf repenté delubrs fores,
et audita major human’ Vox, Aizcedere ." . ᾿
14, προσῆλθον---τνφλοί] He first as a Κίον aye His Palace,
and then dispenses royal gifts to His people. (Luc. Brug. es
16. οὐδέποτε ἀνέγνωτε---αἷνον) for κατηρτίσω αἶνον, the original
(Ps, viii. 2) has w pyp? (γί φαάία o2), i.e. ‘ Thou hast found, esta-
blished, sf: * Our Lord adopts the sense already given by the
Jewish Translators, the LX X, as the correct one, as showing tase the
strength of the weak is in pring a the worship of Himself is
strength. Cp. Mede Ἃ :
rene Peli os ce the mouth; for it was not done by their
mind; but by divine tek giving articulate sounds to lisping
tongues ; a figure of the tile world then stammering in infancy,
but soon about to sing with faith. It was also a cheering encourage-
ment to the Apostles. Pi dong ban epee τὰ νι w ἴδον bine
illiterate men, they might be enabled to preach, God gives eloquen
to babes. Bemark the contrast. Infante sing praise to Christ, like
ST. MATTHEW ΧΧΙ. 17—29.
(Ft) 7 καὶ καταλιπὼν αὐτοὺς ἐξῆλθεν ἔξω τῆς πόλεως εἰς Βηθανίαν, καὶ
18* πρωΐας δὲ ἐπανάγων εἰς τὴν πόλιν, ἐπείνασε᾽ 13 καὶ ἰδὼν συκῆν μίαν
ἐπὶ τῆς ὁδοῦ, ἦλθεν ἐπ᾽ αὐτὴν, καὶ οὐδὲν εὗρεν ἐν αὐτῇ, εἰ μὴ φύλλα μόνον"
A Zs 2A » > aA Ν la 3 x 2A . 2 a
καὶ λέγει αὐτῇ, Μηκέτι ἐκ σοῦ καρπὸς γένηται εἰς τὸν αἰῶνα καὶ ἐξηράνθη
παραχρῆμα ἡ συκῆ. ™ Καὶ ἰδόντες of μαθηταὶ ἐθαύμασαν λέγοντες, Πῶς
=) ᾿Αποκριθεὶς δὲ ὁ ᾿Ιησοῦς εἶπεν αὐτοῖς,
᾿Αμὴν λέγω ὑμῖν, ἐὰν ἔχητε πίστιν καὶ μὴ διακριθῆτε, οὐ μόνον τὸ τῆς συκῆς
ποιήσετε, ἀλλὰ κἂν τῷ ὄρει τούτῳ εἴπητε, ΓΑρθητι καὶ βλήθητι εἰς τὴν θάλασ-
64
ηὐλίσθη ἐκεῖ.
k Mark 11. 18,
δα.
a > , e »
παραχρῆμα ἐξηράνθη ἡ συκῆ:
leh. 7.7 σαν ήσεται
eh. 7. 7.
Bate coer ed
Juke ll? ovres, λήψεσθε.
1 Jobn 8. 22,
ἃ 5. 14.
m Mark 11. 27,
ἂς.
Luke 20. 1, &e.
(Gr) @ καὶ πάντα ὅσα ἂν αἰτήσητε ἐν τῇ προσευχῇ πιστεύ-
72) 3." Καὶ ἐλθόντι αὐτῷ εἰς τὸ ἱερὸν, προσῆλθον. αὐτῷ διδάσκοντι οἱ
ἀρχιερεῖς καὶ οἱ πρεσβύτεροι τοῦ λαοῦ, λέγοντες, "Ev ποίᾳ ἐξουσίᾳ ταῦτα
~ Ν a é5 A 3 , ’, “4? 6 ἫΝ δὲ ε» 1 aA
ποιεῖς ; καὶ τίς σοι ἔδωκε THY ἐξουσίαν ταύτην ; ™ ᾿Αποκριθεὶς δὲ ὁ ᾿Ιησοῦς
»
εἶπεν αὐτοῖς, ᾿Ερωτήσω ὑμᾶς κἀγὼ λόγον éva: ὃν ἐὰν εἴπητέ μοι, κἀγὼ ὑμῖν
ἐρῶ ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ' 3 τὸ βάπτισμα ᾿Ιωάννον πόθεν ἦν; ἐξ
οὐρανοῦ, ἣ ἐξ ἀνθρώπων ; Οἱ δὲ διελογίζοντο παρ᾽ ἑαντοῖς, λέγοντες, "᾽Εὰν
εἴπωμεν, ἐξ οὐρανοῦ, ἐρεῖ ἡμῖν, Διατί οὖν οὐκ ἐπιστεύσατε αὐτῷ; 3 ἐὰν δὲ
εἴπωμεν, ἐξ ἀνθρώπων,---φοβούμεθα τὸν ὄχλον, πάντες γὰρ ἔχουσι τὸν ᾿Ιωάννην
ὡς προφήτην. Καὶ ἀποκριθέντες τῷ ᾿Ιησοῦ εἶπον, Οὐκ οἵ
3 A 4 5. » ὑδὲ 28 λέ ea > , 3 ,’ fel A
αὐτοῖς καὶ αὐτός, Οὐδὲ ἐγὼ λέγω ὑμῖν ἐν ποίᾳ ἐξονσίᾳ ταῦτα ποιῶ.
εν. Ἔφη
(9 ὅ τί
δὲ ὑμῖν δοκεῖ; “AvOpwros εἶχε τέκνα δύο' καὶ προσελθὼν τῷ πρώτῳ, εἶπε,
Τέκνον, ὕπαγε σήμερον ἐργάζον ἐν τῷ ἀμπελῶνί μον. 3 Ὁ δὲ ἀποκριθεὶς
the Angels in heaven; and men reject Him. Christ is the Author
of nature. He makes children speak wiedom in harmony with pro-
hecy, while wise men become fools. (Chrys.) Holiness makes
bes into men; and sin makes men into babes. Some reckon the
Raising of Lazarus, or the giving of sight to one born blind, or the
Transfiguration, as the greatest of our Lord's Miracles. But it seems
to me that nothing was more marvellous than this. One man, then
80 despised in their eyes, that He was afterwards delivered to be cru-
cified, did what He now does, while the Rulers rage against Him and
eco their gains destroyed. He ejects a multitude and overturns their
tables and their seate, and does what a large force could hardly
have done. Certainly. a flame of fire and 5 brightness flashed
oer a eyes, and the Majesty of the Godhead shone in His face.
lerome,
17. ἐξῆλθεν.-.-- Βηθανίαν] See on xxvi.6. “Ex urbe aulem Jesus
it, ut omnem affectati πεζαὶ terreni suspicionem ἃ se amoveret.
Preclaré ad h. 1. notavit Michaélis, templum munitissimum, et
coacervatam fuisse in eo infinitam pecunia atque frumenti copiam,
adeo ut qui templum, arcem urbis, occupasset, in ipsd quoque urbe
dominaretur. Jesum ergo, quem tam insignis multitude hominum
ferum novarum cupidissimorum, eumque Messiam agnoscentium, in
templum comitata esset, si volnisset regnum terrenum affectare,
opportunissimam tunc temporis occasionem nactum fuisse, seditionem
movendi, presertim cdm plus quam decies centena milli tempore
festi Paschatos, Hierosolymis commorarentur; eum verd hic occa-
sione non usum esse, sed 6 templo, et iped urbe, discessisse.” (Kuiz.)
He went to Bethany. In the great city of Jerusalem—His own
Metropolis—the King of the Jews and of Heaven itself has not where
fe lay is head, but He goes out to a small village in the suburbs for
al sing.
18, 19. συκῆν---ξηράνθη] A Parable and Prophecy in action.
“ Quod exsecrationem ipsam et consilium Christi ficum exsecrantis
attinet, monent interpp. voluisse Jesum, qui per signa et symbola
suam foctrinam adumbrare solebat, actione symbolic& (cujusmodi
actiones Orientalibus frequentes sunt, les. xx. 2 sqq.) depingere
immminens Jude@orum exitixm, quod pietatis fructus ferre noluissent,
coll. Luc. xiii. 6 sqq. et ad hoc presignificandum eum elegiese arbo-
rem in Judea vilissimam, nulli propriam, in via publica stantem,
que neque fructus ferret, neque promitteret; et parabolam Luc. ]. 1.
notatam, discipulos consiliam Christi ficum exsecrantis edocuisse.”
(Kwuin.) See also below, notes on Mark xi. 13.
Our Lord withers a fig-tree, the most succulent of trees, in its
full luxuriance of leaf, end near the public road, and thus the miracle
was more striking. He here manifests His punitive power in order
that the disciples may learn that He is able to wither the Jews who
crucify Him. But He would not show this punitive power on any
rational creature. The Evangelist St. Mark Gi. 13) says it was not
yet the time for figs But Jewish people was here τέρτονοη οά,
and it τοαϑ the time to look for the fruit of faith mere, (CR t. Chrys.)
We here see a pot of our Lord's goodness. en He exer
eised His Mercy in His Miracles He did it on the bodies of men, but
.
when He displayed the severity of His future judgment, it was done
upon a Tree, in order that the danger of unbelief might be shown
without damage to those whom He had come to redeem. (Hilary.)
Trees were made for men ; they have no volition, and therefore can-
not sin, and have no feeling of punishment. And this barren Pee
withered by Christ's word, bears fruit for ever in the garden of Holy
Scripture by the warning it gives against hypocritical ostentation and
luxuriant unfruitfulneea.
He was an Bangeres show ins His humanity, and that He
earned for the salvation of believers, and was grieved for the unbe-
jief of Jerusalem. In the Fig-tree we see the Jewish Nation, stand-
ing near the Way—for it was ‘pears by the Wayside of God's Law
—and He came to it and found on it nothing but leaves, the rustling
leaves of religious profession, the barren traditions of the Pharisees,
the ostentatious display of the Law, and vain exuberance of words
without the fruit of works. He says to it, ‘Let no man eat
fruit of thee for ever.’ And it was withered, because it had not the
fruit for which Christ hungered. Our Lord was xoing to His cruci-
fixion, and He therefore confirmed the minds of His di
— μηκέτι) He hungers as Man, and withers the tree as God.
Whenever He gives signs of Human infirmity, some proof of His
Divine Power is always near.
21. ἐὰν ἔχητε πίστιν] The leafy and barren fig-tree, which
looked so fair and flourishing, was withered by the breath of Christ,
in order to teach the Apostles to have faith in Him; and to assure
them that, although He Himself was now about, as it were, to be
withered by the blighting scorn and scorching rap of the Jewish
Nation, now seeming to flourish in presen and power, yet He
could blast it in a moment, and would wither it if it did not bring
forth fruits of Repentance. Let not therefore the Disciples of Christ
faint; let them not be cast down by the temporary triumph of evil
Ee good, but,—have faith in God. See further on Mark xi. 20
-- τῷ ὄρει τούτῳ] of Olives, far from the Sea. Cp. Zech. xiv. 4.
Rev. vi. 14; viii. 8.
The moving of mountains, i.e. of impediments and difficulties,
is characteristic of Faith. . See 1 Cor. xiii. 2. Job ix. 5.
ἼΩΝ ἕνα] Not more—one will suffice—though you have assailed
eo)
5 ἄνθρωπος εἶχε τέκνα δύο] In this and the next Parable our
connects the reception of the Gentiles with the rejection of the
ews,
ST. MATTHEW XXI. 30—44.
65
εἶπεν, Οὐ θέλω' ὕστερον δὲ μεταμεληθεὶς, ἀπῆλθε. ™ Καὶ προσελθὼν τῷ ἑτέρῳ
εἶπεν ὡσαύτως. Ὁ δὲ ἀποκριθεὶς εἶπεν, "᾿Εγὼ, κύριε: καὶ οὐκ ἀπῆλθε.
81 Tig o Luke 7. 29, δ0.
ἐκ τῶν δύο ἐποίησε τὸ θέλημα τοῦ πατρός ; Λέγουσιν αὐτῷ, Ὁ πρῶτος. Λέγει
3 a εν aA > AY ,’ ea Lg ε A Ν ε , ,
αὐτοῖς ὁ ᾿Ιησοῦς, ᾿Αμὴν λέγω ὑμῖν, ὅτι οἱ τελῶναι καὶ αἱ πόρναι προάγουσιν
ὑμᾶς εἰς τὴν βασιλείαν τοῦ Θεοῦ: 83» ἦλθε γὰρ πρὸς ὑμᾶς ᾿Ιωάννης ἐν ὁδῷ P lakes. 1, 15.
δικαιοσύνης, καὶ οὐκ ἐπιστεύσατε αὐτῷ: οἱ δὲ τελῶναι καὶ αἱ πόρναι ἐπίστευσαν
αὐτῷ" ὑμεῖς δὲ ἰδόντες οὐ μετεμελήθητε ὕστερον, τοῦ πιστεῦσαι αὐτῷ.
(Fr) 3 "Ἄλλην παραβολὴν ἀκούσατε! “Ανθρωπος ἦν οἰκοδεσπότης, ὅστις
ἐφύτευσεν ἀμπελῶνα, καὶ φραγμὸν αὐτῷ περιέθηκε, καὶ ὥρυξεν ἐν αὐτῷ ληνὸν,
Mark 12. 1.
\ 3 , , \. 3 δ A“ \ 93 ’ 34 9 Ps. 80. 9.
kat φκοδόμησε πύργον, καὶ ἐξέδοτο αὐτὸν γεωργοῖς, καὶ ἀπεδήμησεν. ὁτὲ Fee ae
ε ἈΝ A aA 9 , » A
δὲ ἤγγισεν ὁ καιρὸς τῶν καρπῶν, ἀπέστειλε τοὺς δούλους αὐτοῦ πρὸς τοὺς
AY aA “ Δ 3 a 85 Ν ’ ε Α AY ὃ 4
γεωργοὺς, λαβεῖν τοὺς καρποὺς αὐτοῦ. Καὶ λαβόντες οἱ γεωργοὶ τοὺς δού-
λους αὐτοῦ, ὃν μὲν ἔδειραν, ὃν δὲ ἀπέκτειναν, ὃν δὲ ἐλιθοβόλησαν. * Πάλιν
> ‘4 v4 A a 3 , > “ ε ,
ἀπέστειλεν ἄλλους δούλους πλείονας τῶν πρώτων" καὶ ἐποίησαν αὐτοῖς woav-
37 yp, δὲ > f the Ν 3 AN Ν en 2 a λέ "BE. ,
τως. στερον δὲ ἀπέστειλε πρὸς αὐτοὺς τὸν υἱὸν αὐτοῦ, λέγων, ᾿Εντραπή-
σονται τὸν υἷόν pov. ὅδ "Οἱ δὲ γεωργοὶ, ἰδόντες τὸν υἱὸν, εἶπον ἐν ἑαντοῖς, τὶ. 3.5.
Οὗτός ἐστιν ὁ κληρονόμος: δεῦτε, ἀποκτείνωμεν αὐτὸν, καὶ κατάσχωμεν τὴν Jonni. ss.
κληρονομίαν αὐτοῦ.
89 Καὶ λαβόντες αὐτὸν ἐξέβαλον ἔξω τοῦ ἀμπελῶνος,
καὶ ἀπέκτειναν. 42 Ὅταν οὖν ἔλθῃ ὃ κύριος τοῦ ἀμπελῶνος, τί ποιήσει τοῖς
γεωργοῖς ἐκείνοις ; 4! Λέγουσιν αὐτῷ, Κακοὺς κακῶς ἀπολέσει αὐτοὺς, καὶ
Ν > A 2 , a ν 3 ’, 9. Δ AY
Tov ἀμπελῶνα ἐκδώσεται ἄλλοις γεωργοῖς, οἵτινες ἀποδώσουσιν αὐτῷ τοὺς
καρποὺς ἐν τοῖς καιροῖς αὐτῶν. 42" Λέγει αὐτοῖς ὁ ᾿Ιησοῦς, Οὐδέποτε ἀνέγνωτε 5ε. 118. 22.
Jean. 28. 16.
ἐν ταῖς γραφαῖς; Λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος Muk 13. 10.
Acts 4. 1].
> , 3 Ἀ ’ DY , > ,’ ψ νν
ἐγενήθη εἰς κεφαλὴν γωνίας: παρὰ Κυρίου ἐγένετο αὕτη, καὶ ἔστι fom, Ὁ. 33
θαυμαστὴ ἐν ὀφθαλμοῖς ἡμῶν. “ Διὰ τοῦτο λέγω ὑμῖν, ὅτι ἀρθήσεται
ε A ε ’,’ a a \ , » A AY AY
ὑμῶν ἡ βασιλεία τοῦ Θεοῦ, καὶ δοθήσεται ἔθνει ποιοῦντι τοὺς καρποὺς . 1. 5 15,
ἀφ᾽
27 A
αὐτῆς.
1 Pet. 2. 7.
Dan. 2. 34, 35.
4 Καὶ ὁ πεσὼν ἐπὶ τὸν λίθον τοῦτον, συνθλασθήσεται' ἐφ᾽ ὃν δ᾽ ἂν Parsee,
80, τῷ ἑτέρῳ] So Tisch. and others on good MSS. authority for
ut ip
31. ry πρῶτον] So the most and best MSS. and Versions, among
which the old Syriac Curetun. And notwithstanding the ingenious
observations of Tregelles (pp. 106—108), this reading cannot, I think,
be set aside for ὁ ὕστερος, or ὁ δεύτερος, or ὁ ἔσχατος, which pro-
bably arose from a transposition of the phs (v. 29), ὁ δὲ ἀπο-
κριθεὶς---μεταμεληθεὶς ἀπῆλθεν, and ἰδ 3) ὁ δὲ ἁποκριθεὶς---οὐκ
ἀπῆλθεν, a transposition which was very likely to occur, because
both clauses begin and end with the same words. Besides, it might
be thought reasonable by some that the invitation should be made
first to those who represented the Pharisees. Hence another occasion
for transposition.
— προάγουσιν iuat}] Show you the way.
83. ὁδῷ] ΤΥ (dherech), way, track, doctrine. Hence ἡ ὁδὸς, the
way κατ᾽ ἐξοχὴν, the Gospel (Acts xix. 23).
τὲς Piet an See above, xx. 1. Cp. Isa. v. 1—7. Ps. Ixxx.
84. τοὺς δούλονε] The Prophets. (See Luke xiii. 34.) Servants
—whom they beat as Jeremiah, or killed as Isaiah, or stoned as
Naboth and Vechariah, whom they killed between the porch and the
altar. Read the Epistle of St. Paul to the Hebrews and see what the
servants suffered (Heb. xi.). (Jerome.)
— καρπούς] asrent. See Luke xvi. 5.
39. ἔξω τοῦ ἀμπελῶνοεϊ A prophecy that He would suffer with.
out the gate (Heb. xiii. 12).
42. λίϑον)] This quotation finds a very suomeneiate Piece here,
ing from the same Psalm (cxviii. 22) as the language of Hosanza,
which had just been addreesed to Christ. (See above, συ. 9.) He
shen pesowe to another prophetical image concerning Himeelf repre-
sented as a Stone.
— ale κεφαλὴν yovlae] This expression is synonymous with
ἀκρογωνιαῖος, scil. λίϑοε, in Eph. ii. 20, and 1 Pet. ii. ὁ (occurring
also in Barnab. Epist. c. vi.), there quoted from Isa. xxviii. 16, where
the Hebr. is mp 73x, to which the Vebr. TD we, corresponding to
κεφ. γωνίας here is tantamount, since Ὅν there refers to the head-
posnt, or angle, where two walls meet. Now a stone so placed may
serve to bind the two walls, with which it is united, together; and
hence the metaphor is highly suitable, since Christ is here represented
1 In the 17th and 18th centuries there was a School of Interpreters,
who found Hebraisms every where in the N. T. Now there is an error in
the other extreme, which sees them no where. The truth seems to lie
Vou. 1.
as uniting Jews and Gentiles in Himself, so as to form one Body,—
the Church of the faithful,_év ᾧ πᾶσα ἡ οἰκοδομὴ συναρμολογου-
μένη αὔξει ale ναὸν ἅγιον ἐν Κυρίῳ, Eph. ii. 21. This view is con-
firmed by Euthym., who (after Chrys. and other ancient Fathers)
explains: καθάπερ ἐκεῖνος (ὁ dios) ue ἑαυτῷ συνδεῖ τοίχους
δύυ, τὸν αὑτὸν τρόπον καὶ ὃ Χριστὸς ἐφ᾽ ἑαυτῷ συνδεσμεῖ τοὺς
δύο λαοὺς (Jews and Gentiles) καὶ συνενοῖ διὰ τῆς εἰς αὑτὸν
πίστεως. ὁ same view is expressed in nearly the same words
by Theophyluct. So also Origen ap. Catenam in Matt., Oxon.,
i 176 (ed. Cramer) : γωνία ἐστὶ συγκρότησις δύο τοίχων τὸ ἐξ
Ἰσραὴλ λῆμμα (read λεῖμμα, and comp. Rom. xi. 5) καὶ τῶν ἐθνῶν
πλήρωμα, εἰς iv συγκροτῶν ὁ λίθος Χριστὸς τὴν γωνίαν ποιήσας.
loom.
The head of the Corner. Christ is become the Corner stone,
that He may join the two Walls of the two Peoples (Jews and Gen-
tiles) in Himeelf. Seo Isa. xxviii. 16. 1 Pet. ii. 6. (Jerome.)
— αὔτη) A Hebraism, mats (zoth), heac, derived through the LXX
(Ps. cxviii. 22). The feminine refers to the whole subject, not (as
nee 1) ates or κεφαλή. . John xvii. 3; and see Vorst. de
Hebr. pp. 287 ; and Kuin.: ‘‘ Hebrei femininum sepius ponere
solent pro neutro, et hanc loquendi rationem secuti sunt quoque
interpp. Alexandrini, 1 Sam. iv}, pro Nai? est τοιαύτη pro τοιοῦτο"
ib. xi. 2, pro rein, ἐν ταύτῃ Judd. xix. 30, Tahy, ὡς αὕτη" Gen.
xxiv. 14, pro my, ἐν τούτῳ Ps. xxvii. 4, μίαν grnoduny παρὰ
Kuplou, ταύτην ἐκζητήσω" Hebr. nm et ane”
44. ὁ πεσών) The unbeliever stumbles at Christ, and is shattered
to pieces; and the Stone will crush him and winnow him like chaff by
its judicial power at the Great Day.
— τὸν λίθον τοῦτον} i.e. Myself. (See above on xvi. 18.) He
refers here also to the same prophecy of Daniel (as in the words
ταύτῃ τῇ πέτρᾳ): and it is observable that in the translation of
Dan. ii. 44 by Theodotion, the same word is used as here—Arxpyoas
—will become like ἃ fan and winnow him away like chaff. The
λίθος or stone cut out without hands (Dan. ii. ἐδ λεπτυνεῖ
καὶ λικμήσει πάσας τὰς βασιλείας. Cp. v. 85 in LXX, where
the other kingdoms are described as 80 pulverized by the Stone, that
they become λεπτότερα ἀχύρου ἐν ἅλωνι, i.e. λικμώμενα.
Cp. Matt. iii. 12, οὗ τὸ πτύον i. τ. χειρὶ αὐτοῦ.
between the two. It was easy for Hebraisms to through the LXX
Version, from the Old Testament into the New, as
K
°
66
u Mark 12. 12.
a Luke 14. 16.
Rev. 19. 7—9.
2 Cor. 6. 2.
Dd Prov. 9. 2.
ech. 20. 16.
f Mark 12. 13, ἃς.
Luke 20. 20, ἃς.
ST. MATTHEW XXI. 45, 46. XXII. 1—15.
πέσῃ, λωςμήσει αὐτόν. (5) Kal ἀκούσαντες οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι
τὰς πὰραβολὰς αὐτοῦ, ἔγνωσαν ὅτι περὶ αὐτῶν λέγει: "Kai ζητοῦντες αὐτὸν
κρατῆσαι, ἐφοβήθησαν τοὺς ὄχλους, ἐπειδὴ ὡς προφήτην αὐτὸν εἶχον.
XXII. (539 1 Καὶ ἀποκριθεὶς ὁ ᾿Ιησοῦς πάλιν εἶπεν αὐτοῖς ἐν παραβολαῖς,
λέγων, 3" Ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ βασιλεῖ, ὅστις ἐποίησε
γάμους τῷ υἱῷ αὐτοῦ: ὃ καὶ ἀπέστειλε τοὺς δούλους αὐτοῦ καλέσαι τοὺς κεκλη-
μένους εἰς τοὺς γάμους: καὶ οὐκ ἤθελον ἐλθεῖν. 4" Πάλιν ἀπέστειλεν ἄλλους
δούλους, λέγων, Εἴπατε τοῖς κεκλημένοις, ᾿Ιδοὺ, τὸ ἄριστόν μου ἡτοίμασα, οἱ
ταῦροί μου καὶ τὰ σιτιστὰ τεθυμένα, καὶ πάντα ἕτοιμα' δεῦτε εἰς τοὺς γάμους.
5 Οἱ δὲ ἀμελήσαντες ἀπῆλθον, ὁ μὲν εἰς τὸν ἴδιον ἀγρὸν, ὁ δὲ εἰς τὴν ἐμπορίαν
αὐτοῦ. 5 Οἱ δὲ λοιποὶ κρατήσαντες τοὺς δούλους αὐτοῦ ὕβρισαν καὶ ἀπέκτειναν.
1 Καὶ ἀκούσας 6 βασιλεὺς ὠργίσθη: καὶ πέμψας τὰ στρατεύματα αὐτοῦ,
ἀπώλεσε τοὺς φονεῖς ἐκείνους, καὶ τὴν πόλιν αὐτῶν ἐνέπρησε. ὃ Τότε λέγει
τοῖς δούλοις αὐτοῦ, Ὃ μὲν γάμος ἕτοιμός ἐστιν, οἱ δὲ κεκλημένοι οὐκ ἦσαν
ἄξιοι. 9 Πορεύεσθε οὖν ἐπὶ τὰς διεξόδους τῶν ὁδῶν, καὶ ὅσους ἐὰν εὕρητε,
καλέσατε εἰς τοὺς γάμους. 10 Καὶ ἐξελθόντες οἱ δοῦλοι ἐκεῖνοι εἰς τὰς ὁδοὺς,
,’ , ν φΦ , Ν > , Ν > , ε
συνήγαγον. πάντας ὅσους εὗρον, πονηρούς τε καὶ ἀγαθούς: καὶ ἐπλήσθη ὁ
γάμος ἀνακειμένων. (=) |! * Εἰσελθὼν δὲ ὁ βασιλεὺς θεάσασθαι τοὺς ἀνακει-
μένους, εἶδεν ἐκεῖ ἄνθρωπον οὐκ ἐνδεδυμένον ἔνδυμα γάμον: 13 καὶ λέγει αὐτῷ,
Ἑταῖρε, πῶς εἰσῆλθες ὧδε μὴ ἔχων ἔνδυμα γάμον ; Ὁ δὲ ἐφιμώθη. 13 “ Τότε
εἶπεν ὁ βασιλεὺς τοῖς διακόνοις, Δήσαντες αὐτοῦ πόδας καὶ χεῖρας ἄρατε αὐτὸν
καὶ ἐκβάλετε εἰς τὸ σκότος τὸ ἐξώτερον: ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς
τῶν ὀδόντων" 13 " πολλοὶ γάρ εἰσι κλητοὶ, ὀλίγοι δὲ ἐκλεκτοί.
(a) 15 Τότε πορευθέντες οἱ Φαρισαῖοι συμβούλιον ἔλαβον, ὅπως αὐτὸν
Cu. XXII. 2, ἐποίησε γάμου. See ix. 15. The word γάμοι
hed been used by LXX for # Marriage Feast nin (mishteh), from
root πιγῷ (shathab) bibit, Gen. xxix. 22. Esther ii. 18.
On this Parable see . ΜΙ Hom. in Ev. xxxviii.
God has made a Marriage Feast for our Lord Jesus
is Church, which is gathered both from the Jews and
Gentiles; and He has sent His servants, Moses and the Prophets,
and other servants, the Apostles. His armies are the angels; or the
arom i a under Vespasian and Titus, sent to destroy Jerusalem.
lerome.
10. πονηροὺς καὶ ἀγαθούς] Such is the state of the Visible Church
on earth, 8 mixed company (see xiii. 3. 30), containing good and bad.
“ Arca in undis diluvii, Ecclesie typum gessit; in hac Ecclesia nec
mali sine bonis, nec boni sine walis.” (Greg. M.
11. ἔνδυμα γάμου) For ἔνδυμα γαμικόν. this use of the
itive for an adjective, see Luke xvi. 9, μαμμωνᾶς ἀδικίας.
james i. 25, ἀκροωτὴε ἐπιλησμονῆε. 2 Thess. ii. 3, ἄνθρωποε
ἁμαρτίας. Heb. i. 8, ῥάβδος εὐθύτητος. 2 Pet. ii. 1, αἱρέσεις
ἀπωλείας. 2 Thee. ii. 9, τέρατα ψηήδονε, Matt. xxiv. 15,
βδέλνγμα ἐρημώσεως. Cp. on Acts ix. 15, axavoe ἐκλογῆς. Acts
vii. 2, Orde δύξης. See Vorst. de Hebr. p. 247. Glass. Phil. Sac.
p. 260, and 257. 599, and Schroeder. Inet. Hebr. p. 227, “ Hebraici
amant construere duo substantiva, quorum posterius adjectivi locum
teneat." Exod. xxix. 29. 1Sem.i. ll. Jerem. xii. 10. Humphry
on Acts xxvi. 25.
The ἔνδυμα γάμον is a Maries Robe, which the King had
provided for his guests (cp. Zeph. i. 8), a8 wae customary at Eastern
audiences and entertainments. See Hosenmiiller here, and the pas-
in Trench on the Parables, pp. 227, 228.
12. πῶς εἰσῆλθες ὧδε μὴ ἔχων ἔνδυμα yauov;] How camest
thou in hither, althoxgh thou not on an ἔνδυμα γάμου ὃ
What is re ted by the wedding garment? Many eminent
Expositors say it is some txtoard affection, faith, or charity. Cp.
Aug. Serm. xc. vol. v. pp. 702—706.
But this docs not seem to be an adequate reply to the question.
The Parable represents the Visible Church on Berth, in which are
bed mingled with good (see v. 10). No doubt, all the good will be
severed from the bad, when the King comes in to see the guests, i.e,
at the Last Day. And this process of severance had been described
by our Lord in many other Parables, viz. the Wheat and the Tares,
the bad fich and the good fish (see Matt. xiii, 3048).
But the aim of the present Parable is to represent a particular
form of badness, viz. the refusal to wear the wedding garment, pro-
vided and appointed by the King for the guests. There were
and good in the Guest-chamber; and bad as well as good had on the
Almigh
iot and
Wedding-garment. Therefore the Wedding-garment cannot repre-
sent internal goodness.
A garment ie ἃ visible thing; and this garment was provided
Sor all ; it was one which all may and must wear, and by which they
would be Seteenbes from all others, as wearing the livery of the
King; but which did not of itself make the bad to be good, and yet
he who did not wear it was condemned as bad for not wearing it.
It must therefore be some oufward mark, something which bad
men may have as well as good, but without which, if wantonly and
mitelly refused, when proffered by the King, none can hope to be
say
We may conclude, therefore, that the ἔνδυμα γάμου means the
Christian faith as icly pro , and the Christian Sacraments
duly received. Particularly it means Baptism, as the germ of all
the means of spiritual grace.
The question, therefore, “ Friend, how camest thou in hither
not having a wedding garment?" wr be understood as i
addressed to those who, bearing the Christian Name, and who, by
virtue of certain articles of Christian Belief that they hold, are, so
far, members of the Visible Church; yet reject the visible signs and
means of spiritual grace, provided for, and prescribed to, all by the
Great King, viz. the bol raments.
And, considering the title the Quakers have taken for them-
selves, that of ‘“ Friends,” may we not be allowed to say that this
question has ἃ solemn and awful sense in reference to them, ‘ Friend,
how camest thou in hither, not having a wedding garment?”
The white Marriage-Garment provided in the ancient Church ?
to be worn in Baptism, when the soul is espoxsed to Christ, may be
referred to as illustrative of this interpretation. And so this parable
is applied to the Baptismal Robe kept pure and unsullied, or if sullied
by sin, washed by penitential tears and in the Blood of Christ, by
Clemens R. ii. 6, ἐὰν μὴ τηρήσωμεν τὸ βάπτισμα ἁγνὸν καὶ
ἀμίαντον ποίᾳ πεποιθήσει εἰσελευσόμεθα εἰς τὸ βασίλειον τοῦ
Θεοῦ: and St. Cyril (Hieros. δ 3 and p. 39, and p. 12), who calle
Baptism ἔνδυμα φωτεινόν. Cp. St. Paul ad Galat. iii. 27.
14, πολλοὶ γάρ εἰσι κλητοῦ! Christ commands to baptize all
Nations (Matt. xxviii. 19). And He says, “Drink ye all of this”
(Matt. xxvi. 27). He pete the Marriage-Garment to all, and yet
how many refue it, and prefer their own clothes!
Besides, even of those who have the Weiding-Garment, some are
described as πονηροί. Therefore ὀλίγοι ἐκλεκτοί. The κλητοὶ, or
Ecclesia vistbilis, is numerous, but how few are the chosen !
15, 16. Φαρισαῖοι --- μετὰ τῶν ‘Hpwdiavev] They hated one
another: the Pharisees, under pretence of zeal for Jehovah, bei
eager to rebel against Rome; the Herodians profaning the things οἱ
' Especially on Whitsunday, see Bingham XII. iv. Cp. the Chrysom in our own Church, mentioned in K, Edward VI.'s Prayer Books. Bp. Gibson's
Codex, Tit. xviii. c. vii.
ST. MATTHEW XXII. 16--89.
παγιδεύσωσιν ἐν λόγῳ. 1 Καὶ ἀποστέλλουσιν αὐτῷ τοὺς μαθητὰς αὐτῶν,
μετὰ τῶν Ἡρωδιανῶν, λέγοντες, Διδάσκαλε, οἴδαμεν ὅτι ἀληθὴς εἶ, καὶ τὴν
ὁδὸν τοῦ Θεοῦ ἐν ἀληθείᾳ διδάσκεις, καὶ οὐ μέλει σοι περὶ οὐδενὸς, οὐ γὰρ
βλέπεις εἰς πρόσωπον ἀνθρώπων [ἴ εἰπὲ οὖν ἡμῖν, τί σοι δοκεῖ; ἔξεστι δοῦναι
κῆνσον Καίσαρι, ἣ οὗ ; 18 Τνοὺς δὲ ὁ ᾿Ιησοῦς τὴν πονηρίαν αὐτῶν, εἶπε, Τί με
πειράζετε, ὑποκριταί ; | ἐπιδείξατέ μοι τὸ νόμισμα τοῦ κήνσον' οἱ δὲ προσ-
ἤνεγκαν αὐτῷ δηνάριον. ™ Καὶ λέγει αὐτοῖς, Τίνος ἡ εἰκὼν αὕτη καὶ ἡ ἐπι-
γραφή; "© Λέγουσιν αὐτῷ, Καίσαρος. Τότε λέγει αὐτοῖς, ᾿Απόδοτε οὖν τὰ
Καίσαρος Καίσαρι, καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ. ™ Καὶ ἀκούσαντες ἐθαύμασαν"
καὶ ἀφέντες αὐτὸν ἀπῆλθον.
35.5ῈἘν ἐκείνῃ τῇ ἡμέρᾳ προσῆλθον αὐτῷ Σαδδουκαῖοι, οἱ λέγοντες
μὴ εἶναι ἀνάστασιν, καὶ ἐπηρώτησαν αὐτὸν, ™ λέγοντες, Διδάσκαλε,
Μωῦσῆς εἶπεν, Ἐάν τις ἀποθάνῃ μὴ ἔχων τέκνα, ἐπιγαμβρεύ-
σει ὁ ἀδελφὸς αὐτοῦ τὴν γυναῖκα αὐτοῦ, καὶ ἀναστήσει σπέρμα
τῷ ἀδελφῷ αὐτοῦ. 3. Ἦσαν δὲ παρ᾽ ἡμῖν ἑπτὰ ἀδελφοί: καὶ ὁ πρῶτος
γαμήσας ἐτελεύτησε, καὶ μὴ ἔχων σπέρμα ἀφῆκε τὴν γυναῖκα αὐτοῦ τῷ
ἀδελφῷ αὐτοῦ: 35 ὁμοίως καὶ ὁ δεύτερος, καὶ ὁ τρίτος, ἕως τῶν ἑπτά, “1 Ὕστε-
ρον δὲ πάντων ἀπέθανε καὶ ἡ γυνή. 3 Ἔν τῇ οὖν ἀναστάσει, τίνος τῶν ἑπτὰ
ἔσται γυνή; πάντες γὰρ ἔσχον αὐτήν. 9 ᾿Αποκριθεὶς δὲ ὁ ᾿Ιησοῦς εἶπεν
αὐτοῖς, Πλανᾶσθε, μὴ εἰδότες τὰς γραφὰς, μηδὲ τὴν δύναμιν τοῦ Θεοῦ ™ ἐν
γὰρ τῇ ἀναστάσει οὔτε γαμοῦσιν, οὔτε ἐκγαμίζονται: ἀλλ᾽ ὡς ἄγγελοι τοῦ
Θεοῦ ἐν οὐρανῷ εἰσι. ὃ: Περὶ δὲ τῆς ἀναστάσεως τῶν νεκρῶν, οὐκ ἀνέγνωτε
τὸ ῥηθὲν ὑμῖν ὑπὸ τοῦ Θεοῦ, λέγοντος, ὅ3' ᾿Εγώ εἶμι ὁ Θεὸς ᾿Αβραὰμ,
καὶ ὁ Θεὸς ᾿Ισαὰκ, καὶ ὁ Θεὸς ἸΙακώβ; οὐκ ἔστιν ὁ Θεὸς Θεὸς νεκρῶν,
g Rom. 13. 7.
b Mark 12. 18,
δι
6.
Luke 20. 27, ἂς.
Acte 28. 8.
i Exod. 8. 6, 16.
Mark 12. 26.
Luke 20. 37.
Acts 7. 32.
Heb. 11. 16.
God, under plea of loyalty to Herod and to Rome; but they con-
ired ther against Christ, who confounded them both by the
force of Truth.
Observe Herodiani, a Latin termination, showing connexion wit!
the Gentile world. So Christiani, a word first heard in a Gentile
city (Acts xi. 26).
7. ἔξεστι) A dilemma. If He says No, the Herodians will
accuse Him as a rebel against Caesar. If Yes, the Pharisees will
condemn Him as a traitor to God, whose Prophet and Son He pro-
fesses to be. But see how He turns the horns of the dilemma against
them both !
— κῆνσον) ‘censum;’ ἐπικεφάλαιον, ἃ poll-tax. (Hesych.)
— Καίσαρι) i.e. Tiberio.
19. νόμισμα τοῦ κήνσουΠ͵ἠἬ The money in which the Tax is to
be paid. Not a Jewish shekel but a Roman coin; a Denarius havin;
Cesar's image; sometimes combined with heathen emblems, an
showing that you are under his rule. ‘“ Ubicunque numisma regis
alicujus obtinet” (says a Jewish writer, Maimonid. in Gezelah.
v. 18), “illic incol# regem istum pro domino agnoscunt.”
20. τίνος ἡ εἰκών) He answers them by what they had in their
hands, and with which they transacted their daily affairs—the cur-
rent coin of the country—proving by its currency the subjection of
their country to him whose coin it is,
21. ἀπόδοτε] They had talked of giving tribute to Caesar, as if
tribute was a boon! He corrects them by prefixing a preposition,
ἀπό,--ΗἼο does not say, dora, but dwo-dors,—not date, but reddite.
Tribute is not a gift, but a due. Render, therefore, tribute of your coin
to Caesar; and tribute of yourselves,—coined in the Divine Mint, and
stamped with the Divine Image and Superscription (Gen. i. 26. 27;
ix. 6. 1 Cor. xi. 7) to Cwsar's God. Tertullian says (de Idol. xv.),
“ Reddite imaginem Cesari que in nummo est, et imaginem Dei Deo
quz in homine est.” Cp. Aug. in Joann. Tract. xl. 9, and xli. 2;
and Bp. Andrewes, “On giving Cesar his Due,” v. p. 127—140.
Pharisees had sent their disciples with the Herodians pre-
pering for Him a double snare, that if He answered according to the
opinion of the Herodians, the disciples of the Pharisees might accuse
im; but if He replied in their favour, then the Herodians might
arraign Him. But He, as God, knew their thoughts, and, as His
custom was, replied to them out of their own mouths. He does not
oar “* Give to Cesar, but render, as a due.” And Jest they should
al that He subjected them to man, He adds, ‘ And render the
things of God to God.” So St. Paul (Rom. xiii. 7), ‘ Render unto
all their dues."—And when you hear that you are to render the
things of Cesar to Cesar, you are to understand that our Lord means
You are to render those things which are not prejudicial to holiness ;
for the surrender of any thing that is sacred is not Cwsar's tribute,
but Satan's. (Chrys.)
Render to Cesur.—Then Tiberius, under whom our Lord was
cracified.—Render to Cesar his due, tribute, custom; and to God
His own,—namely, tithes and offerings. (Jerome.)
22. ἀπῆλθον] And yet they could afterwards accuse Him of /or-
bidding to give tribute to Cesar! See Luke xxiii. 2.
24. Μωύτῆς εἶπεν] The reference is to Deut. xxv. 5, of which
the substance is here given, not the exact words.
This method of quoting, common among the Jews, deserves
attention, as showing that our Blessed Lord, and His Apostles and
Evangelists, followed the practice usual among the Jews in citin
Holy Scripture, and in giving the sense sometimes in an ¢ >
sometimes in a compendious form, rather than the exact words.
Surenhus., and above on Matt. ii. 23.
20—32. μὴ εἰδότες τὰς ypadde] See Iren. iv. 5. 2, who thence
argues against the Gnostics, that the God of the Old Testament is
the same as He Whom Christ reveals as His Father in the New.
Cp. Beveridge and Browne on Art. vii.
82. ἐγώ ai I am the God of Abraham, who is dead; but
since I am His God, and since all live in Me, therefore he will rise
n.
i God calls Himself the God of Abraham; and Abraham consists
of body and soul; so that Abraham's body must rise again in order
that God's promise may be true. ( yl, in Marc. xii.)
He proves also that Abraham's soul is still alive; for God calls
Himeelf his God, and He is the God of the Avtng, and so is inferred
the resurrection of the body, which, together with the soul, had done
good or evil. (Jerome.)
The Eternal “I am™ calls Himself their God, therefore they
will exist for ever. (Cp. Hilary, Origen.)
God after their death desiring still to be called their God
thereby acknowledgeth that He had a blessing and reward for them
still, and consequently that He will raise them to another life in
which ei may receive it. Bp. Pearson on the Creed, Art. xi.
. 702—712.
Be Nam non aristenti beneficia tribui non possunt. (Rosenm.)
In this question the Sedducees were not content with putting a
case of three or four husbands, they speak of seven, πὶ order to throw
ridicule on the doctrine of the Resurrection. Since they plead Moses
and the Law, He shows that their question proceeds from ignorance
of Scripture. It is not wonderful that through ignorance of Me you
should tempt Me, since your question proves that you know not
God’s power nor Word. If you knew God, you would know that
nothing ie impossible with Him. And then He shews them from
Scripture that they who are departed are still alive; for God says, I
am (not I was) the God of Abraham, Isaac, and of Jacob; I am the
God of them yet living. And He describes the manner of the Resur-
rection,—they do not marry nor are given in marriage, but are as
the angels of God in heaven. Being as the angels they do not
marry. The fashion of this world passeth away. 1 Cor. vii. 8].
( ὕω Lord chose this testimony from the Pentateuch to refute
the Sadducees, who received only the five books of Moses.
(Jerome.) —
68
k ch. 7. 28.
1 Mark 12. 28.
Luke 10. 25.
m Deut. 6. 5.
Luke 10. 27.
n Lev. 19. 18.
Mark 12. 31.
Luke 10. 27.
Luke 20. 41, &.
Ps. 110. 1.
cts 1. 16.
& 2. 84.
a Luke 11. 46.
Numb. 15. 38.
Deu
co Mark 12. 38.
ST. MATTHEW XXII. 33—46. XXIII. 1—7.
ἀλλὰ ζώντων. ™* Καὶ ἀκούσαντες οἱ ὄχλοι ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ
αὐτοῦ.
Ξ.) 86} Οἱ δὲ Φαρισαῖοι ἀκούσαντες ὅτι ἐφίμωσε τοὺς Σαδδουκαίους, συν-
ἤχθησαν ἐπὶ τὸ αὐτὸ, © καὶ ἐπηρώτησεν εἷς ἐξ αὐτῶν, νομικὸς, πειράζων αὐτὸν
καὶ λέγων, © Διδάσκαλε, ποία ἐντολὴ μεγάλη ἐν τῷ νόμῳ; 51 "Edn αὐτῷ
ἸΙησοῦς, ᾿Αγαπήσεις Κύριον τὸν Θεόν σου, ἐν ὅλῃ τῇ καρδίᾳ σου, καὶ
ἐν ὅλῃ τῇ ψυχῇ σου, καὶ ἐν ὅλῃ τῇ διανοίᾳ σον. * Αὕτη ἐστὶν ἡ
μεγάλη καὶ πρώτη ἐντολή. ὅδ." Δευτέρα δὲ ὁμοία αὐτῇ, ᾿Αγαπήσεις τὸν
πλησίον cov ὡς σεαυτόν. 42." Ἔν ταύταις ταῖς δυσὶν ἐντολαῖς ὅλος ὁ
νόμος κρέμαται καὶ οἱ προφῆται.
(Ὁ “1: Συνηγμίνων δὲ τῶν Φαρισαίων, ἐπηρώτησεν αὐτοὺς ὁ ᾿Ιησοῦς
43 λέγων, Τί ὑμῖν δοκεῖ περὶ τοῦ Χριστοῦ ; τίνος vids ἐστι; λέγουσιν αὐτῷ,
Τοῦ Δαυΐδ. 48 Λέγει αὐτοῖς, Πῶς οὖν Δαυὶϊδ ἐν πνεύματι Κύριον αὐτὸν καλεῖ
λέγων, 4 Εἶπεν ὁ Κύριος τῷ Κυρίῳ μου, Κάθον ἐκ δεξιῶν μου, ἕως
ἂν θῶ τοὺς ἐχθρούς σον ὑποπόδιον τῶν ποδῶν σου; * Ei οὖν Δαυὶδ
καλεῖ αὐτὸν Κύριον, πῶς υἱὸς αὐτοῦ ἐστι; (Fy) “6 Καὶ οὐδεὶς ἐδύνατο αὐτῷ
ἀποκριθῆναι λόγον: οὐδὲ ἐτόλμησέ τις ἀπ᾽ ἐκείνης τῆς ἡμέρας ἐπερωτῆσαι
αὐτὸν οὐκέτι.
XXIII. (%) ! Τότε ὃ Ἰησοῦς ἐλάλησε τοῖς ὄχλοις καὶ τοῖς μαθηταῖς αὐτοῦ
3 λέγων, "Ent τῆς Μωὐσέως καθέδρας ἐκάθισαν οἱ Γραμματεῖς καὶ οἱ Φαρισαῖοι:
8 πάντα οὖν ὅσα ἐὰν εἴπωσιν ὑμῖν τηρεῖν, τηρεῖτε καὶ ποιεῖτε' κατὰ δὲ τὰ ἔργα
αὐτῶν μὴ ποιεῖτε, λέγουσι γὰρ καὶ οὐ ποιοῦσι: (35) 4 " δεσμεύουσι γὰρ φορτία
βαρέα καὶ δυσβάστακτα, καὶ ἐπιτιθέασιν ἐπὶ τοὺς ὥμους τῶν ἀνθρώπων: τῷ
δὲ δακτύλῳ αὑτῶν οὐ θέλουσι κινῆσαι αὐτά. (77) >” Πάντα δὲ τὰ ἔργα αὐτῶν
ποιοῦσι πρὸς τὸ θεαθῆναι τοῖς ἀνθρώποις: πλατύνουσι δὲ τὰ φυλακτήρια αὐτῶν,
καὶ μεγαλύνουσι τὰ κράσπεδα τῶν ἱματίων αὐτῶν: 5 " φιλοῦσί τε τὴν πρωτο-
κλισίαν ἐν τοῖς δείπνοις, καὶ τὰς πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς, ἴ καὶ
35. νομικόε] The only passage in St. Matthew where the word
occurs. He is called γραμματεὺς by St. Mark, xii. 28.
86. ποία ἐντολὴ μεγαλη) μεγάλη, specially so. (Heb. x. 21;
xiii, 20.) Glass. Phil. Secr., p. 274. Hence Mark xii, 28 has
-
The question of the baat bid is conceived in the spirit of the
same Jewish Doctors who taught that if a man was careful to keep
some “one great recent he might disregard the rest; see James
ii. 10, where the A le teaches that if a man wilfully and habitu-
ally allows himself in the breach of any one commandment, be is
alty of all.
ὩΣ The offering of sacrifice was by man τορι τὰ οὰ as the paramount
duty, as being pliced first in Leviticus. ( on Mark xii.) On
this was founded the Gloss of the Corban (see above, xv. 5); and to
this our Lord replies, v. 37. 39, from Deut. vi. 5, and approves the
opinion of the scribe, Mark xii. 33, rd ἀγαπᾶν κιτιλ. πλεῖόν ἐστι
πάντων τῶν ὁλοκαυμάτων καὶ τῶν Bversv,—more than all the
burnt-offerings and the sacrifices prescribed, 861 well know, in the Law.,
81. ἔφη αὑτῷ o'Incots} So E, F, G, H, K, M,8, V, and others,
not ὁ δὲ 'L. εἶπεν αὑτῷ.
38. αὕτη ἐστὶν ἡ μεγ. κι πρώ. So B, D, L, Z, and other MSS.
and ancient Versions, among which the Syriac Cureton ; and this
appear to be preferable to the reading αὕτη ἐστὶ πρώτη καὶ
εγάλη.
i 70. ὅλοε ὁ νόμος κρέμαται κ. οἱ προφῆται] All the Scripture
hangs. On νόμ. x. p., a8 equivalent to the whole Scripture, see vii.
12; xi. 18, κρέμαται in sing. and after νόμος, the reading of B, D,
L, Z, Vulg., Syr. Cureton, &c., seems preferable to the other reading
κρέμανται at the end of the sentence. The Lawyer had asked what
was the great commandment in the Law. Qur Lord recites the
Sanat on which hangs all the Law, and the Prophets
ides.
44. εἶπεν ὁ Κύριοε] i.e. Jehovah said to Adonai. (Ps. cx. 1.)
Cp. Ps. ii. 4, where for Adonai the Chaldee Paraphrase has wr
(meyimra), the Eternal Λόγος, or Worp of God; from root OY
(amar), dixtt. Cp. Acts ii. 34, where St. Peter applies the same
prophecy to Christ; and see on John i. 1.
Ca. XXIII. 3. ἐπὶ τῆς Μωῦσέως καθέδρας ἐκάθισαν] Μωῦσέωε
καθέδρας. Observe the alliteration ign ΣΦ Ὸ (moskab moskeh).
ἐκάθισαν, the aorist, denoting continuance. Cf. εὐδόκησα, iii. 17,
they st, i.e. they are invested with official authority, as Teachers
ae iv. 20. John viii. 2 Matt. xxvi. 55) and as Judges. Cp.
od, xviii. 13. Matt. xxvii. 19.
And as far as they speak in the name of Moses, and in conformity
with his doctrine, they are to be revered and obeyed. See above,
xvi. 6—12, and St. Aug. (in 8. Joann. Evang. Tract. xlvi. 6):
“Multi quippe in Ecclesia commoda terrena sectantes, Christum
tamen praedicant, et per eos vox Christi auditur: et sequuntur oves,
non mercenarium, sed _vocem PasTORI8 per mercenarium. Andite
mercenarios ab Ipso Domino demonstratos: Scribe, inquit, ef Pha-
ris@i cathedram Moysi sedent : igitur dicunt, facite ; autem
Saciunt, facere nolite. Quid aligd « act, nisi, per rhs doe vocem
Pastoris audite ? enim cathedram Moysi, legem Dei docent:
ergo per illos Deus docet. Sua verd illi si velint docere, nolite
audire, nolite facere. Quod enim facit malé, non predicat de cathodr&
Christi: inde ledit unde mala facit, non unde bona dicit.”
Hence also an ent may be derived for the Integrity of the
Hebrew Text of the Old Testament. Our Lord refers His disciples
to the Scribes as the ians of the Sacred Volume. He recognizes
it as existing in their hands. Cf. Lud. Viv. in Aug. De Civ. Dei,
viii. 89: ‘Scribe erant, qui sacrorum librorum literam docebant, nec
ab e& recedebant latum culmum.”
The Pharisees had conspired with their enemies the Sadducees
against Christ, as Herod and Pontius Pilate were made friends at the
crucifixion. But what more meek and benign than Christ! He had
been tempted by the Pharisees; and yet to maintain the honour of
the priesthood and the dignity of its name He exhorts the people to
submit to them, not in Ls of their works, but their doctrine (as
far as it was taught from the chair of Moves, i.e. consistently with the
Law of God). (Jerome.)
δ. πλατύνουσι--φυλακτήρια)] The texts of Scripture embroi-
dered on the Phylacteries led Tephillim, from Tephilluh, Prayers) i
amulets of parchment which were braced with leather th over the
arms, the heart, and the eyes (Deut. vi. 4—10; xi. 1830. Exod.
xiii. 9. 16). . Se Ant. iv. 8. Hieron. in Ezek. xxiv. 17.
B : Lex. Talm. p. 1743. Goodwin, Moses and Aaron, i. 101.
Lightfoot, i. 944. Jakn, Archwol. § 820.
— μεγαλύνονσι τὰ κράσπεδα] They make their Fringes of an
exorbitant size. The κράσπεδα (tsitsith) differ from the φυλακτήρια,
being attached as fringes, of purple, to the garment (Numb. xv. 38.
Deut. xxii. 12); whereas the φυλακτήρια were parchment strips
bound over the arm, &c. with strings. See Jahn, Arch. § 122.
ST. MATTHEW XXIII. 8—23.
69
τοὺς ἀσπασμοὺς ἐν ταῖς ἀγοραῖς, καὶ καλεῖσθαι ὑπὸ τῶν ἀνθρώπων paBBi,
ῥαββί. (532) ὃ Ὑμεῖς δὲ μὴ κληθῆτε ῥαββί- "
a. 9 ea i ¢€ £ ad 8.1.
εἷς γάρ ἐστιν ὑμῶν ὁ διδάσκαλος, ὁ James.
πάντες δὲ ὑμεῖς ἀδελφοί ἐστε: ὃ." καὶ πατέρα μὴ καλέσητε ὑμῶν ἐπὶ τῆς γῆς" «Mal τ. 6.
εἷς γάρ ἐστιν ὁ Πατὴρ ὑμῶν, ὁ ἐν τοῖς οὐρανοῖς: 19 μηδὲ κληθῆτε καθηγηταί:
εἷς γὰρ ὑμῶν ἐστιν ὃ καθηγητὴς, ὁ Χριστός.
(59) 1} “Ὁ δὲ μείζων ὑμῶν ἔσται teh. 2. 20, 27.
ν
ὑμῶν διάκονος. 12 Ὅστις δὲ ὑψώσει ἑαντὸν, ταπεινωθήσεται: καὶ ὅστις g Luke 14.11
ταπεινώσει ἑαντὸν, ὑψωθήσεται.
(FF) 15" οὐαὶ δὲ ὑμῖν, Γραμματεῖς καὶ Φαρισαῖοι, ὑποκριταί, ὅτι κατεσθίετε
Job 22. 29.
Prov. 29. 23.
Ecclus. 3. 18.
James 4. δ.
Α 1 Pet. 5. 5.
τὰς οἰκίας τῶν χηρῶν, καὶ προφάσει μακρὰ προσευχόμενοι: διὰ τοῦτο λήψεσθε ἃ Mark 12. 40.
a A a a Luke .
περισσότερον κρῖμα. "4! Οὐαὶ ὑμῖν, Γραμματεῖς καὶ Φαρισαῖοι, ὑποκριταΐ, Eset. 22.3.
1.
ὅτι κλείετε τὴν βασιλείαν τῶν οὐρανῶν ἔμπροσθεν τῶν ἀνθρώπων: ὑμεῖς yap | Luke 11. 52.
3 3 , 2Qu AY > s 247 9 a
οὐκ εἰσέρχεσθε, οὐδὲ τοὺς εἰσερχομένους ἀφίετε εἰσελθεῖν.
(9) 15 οὐαὶ ὑμῖν,
a a a ε 9 , AY » Ν AY
Τραμματεῖς καὶ Φαρισαῖοι, ὑποκριταί, ὅτι περιάγετε τὴν θάλασσαν καὶ τὴν
ξηρὰν, ποιῆσαι ἕνα προσήλντον, καὶ ὅταν γένηται, ποιεῖτε αὐτὸν υἱὸν γεέννης
διπλότερον ὑμῶν. 156 " Οὐαὶ ὑμῖν, ὁδηγοὶ τυφλοὶ, οἱ λέγοντες, Ὃς ἂν ὀμόσῃ
Κ ch. 15. 14.
& δ. 33, 84.
ἐν τῷ ναῷ οὐδέν ἐστιν, ὃς δ᾽ ἂν ὀμόσῃ ἐν τῷ χρυσῷ τοῦ ναοῦ, ὀφείλει. 17 μωροὶ
καὶ τυφλοί, τίς γὰρ μείζων ἐστὶν, ὁ χρυσὸς, ἣ ὃ ναὸς ὁ ἁγιάζων τὸν χρυσόν ;
18 καί, ὃς ἐὰν ὀμόσῃ ἐν τῷ θυσιαστηρίῳ, οὐδέν ἐστιν, ὃς δ᾽ ἂν ὀμόσῃ ἐν τῷ
δώρῳ τῷ ἐπάνω αὐτοῦ, ὀφείλει. .5' μωροὶ καὶ τυφλοί, τί γὰρ μεῖζον, τὸ δῶρον, 1 Exod. 29. 37.
ἢ τὸ θυσιαστήριον τὸ ἁγιάζον τὸ δῶρον ; Ἃ Ὁ οὖν ὀμόσας ἐν τῷ θυσιαστηρίῳ
3 , 9. “ὦ ν » A A 2 9,2 > A
ὀμνύει ἐν αὐτῷ, καὶ ἐν πᾶσι τοῖς ἐπάνω αὐτοῦ"
9 , 9 9. Ὁ ν, 3 ἊΝ , 9.2 ὡ 2 2 Ne? ’ ἐν a >
ὀμνύει ἐν AUTO, Kal ἐν τῷ κατοικήσαντι αὐτόν καὶ ὃ ὀμόσας ἐν τῷ οὔρανῳ
3 , ou aA A δ ἐν ” , > 4 > aA
ὀμνύει ἐν τῷ θρόνῳ τοῦ Θεοῦ, καὶ ἐν τῷ καθημένῳ ἐπάνω αὐτοῦ.
΄ὰ
Μαῳῷ m | Kings 8. 13.
“ 2Chroun. 6. 2.
neh. 5. 3¢.
o Luke 11. 43.
Hos. 6. 6.
21 τὸ καὶ ὁ ὀμόσας ἐν τῷ
Micah 6. 8.
Jer. 22. 15, 16.
(3) 3° Οὐαὶ ὑμῖν, Τραμματεῖς καὶ Φαρισαῖοι, ὑποκριταί, ὅτι ἀποδεκατοῦτε δ ἤν.
Ἴ. paBBi) x, My Master. Rabbi, from root χγ, rab = great;
as Magister from m , μέγαε.
8. μὴ κληθῆτε] t not this be your ambition to be so called.
— εἷς ὁ διδάσκαλος] So Tischendorfand Alford for ε. ὁ καθηγητὴς,
and, it seems, rightly. There is but one, the only Magister or Teacher,
ate ini ey ime oc ane eae you = Teceive i Ἧς Who
ts the Wisdom ὁ . St. Augustine's Treatise de Magistro
(i. 187), in which this argument is handled.
9. καὶ πατέρα μὴ καλέσητε} These prohibitions are to be under-
stood from the practice of the Pharisees, who did not teach the people
to look up to (sod, the sole Author of all good, but, in their ambitious
desire of human glory and worldly titles, drew off the homage of the
people from to themselves, and usurped His place in the popular
mind. Cp. 2 Cor. i. 24. James iii. 1. 1 Pet. v. 3.
That man may be said to call ro mas father upon earth, who does
all his actions asin God's sight, and the near of whose life is, “ Our
Father which art in heaven, Hallowed be Thy Name!” (Cp. Origen.)
10. καθηΎ της] Tho Pharisees claimed to be ὁδηγοὶ (Rom. ii.
19), and are call ὀδηγοὶ τυφλοὶ by Christ (xv. 14; xxiii. 16. 24),
ἃ warning to those who encroach upon the province of others in
exercising spiritual direction—aAAorpioewioxowor (1 Pet. iv. 15),
and particularly to those who usurp dominion over the conscience, or
submit their conscience unreservedly to the will of others. See Bp.
Sanderson, vol. iv. 62; de Conscient. Prel. iii. § 67.
— ὁ Χριστόε] Our Lord now to use the word Χριστὸς in
ing of Himself. (See xvi. 20. Mark ix. 4.) In the Gospels, when
6 word stands alone or with "Incovs, except in such cases as Matt.
i. 1, Mark i. 1, John i. 17; xvii. 3, it generally has the article,
but in the Episéles it is generally without the article.
The declaration that Christ alone is their Master and Guide is a
lain declaration of the Divinity of Christ. St. Paul says, Who is
αὶ, who is Apollos, who is Cephas? are they not Ministers or Ser-
vants, not Masters? (1 Cor. iit. 5.) He means that we ought to
know Him Whom we call Father, above all ; God, the great cause of
all Teachers and Fathers. And by adding that one is their Master,
Christ, He equals Himself to God, and makes Himself one with God
the Father. (Chrys)
11. ὁ μείζων) He who is really greater than the reat shall become
80 by making himself Less.
13. οὐαί Used by the LXX for the Hebrew “y or 4m. Our
Lord had with Nine Beatitudes (Matt. v. 3—11). He now
concludes with Eight Woes.
— ὑποκριτα J Our Lord repeats this word seven times here
(vv. 13, 14, 15, 23, 25, 27, 29). On the term Hypocrisy applied to
the Pharisees, not only as deceiving others, but as deluding them-
selves, being blinded by their evil passions; whence they are called
blind guides (v. 16; see also xxiii. 26), see Bp. Butler's Serm. on
Jan. 30, and note in Christian Institutes, iii. pp. 48, 49.
long prayers for a pre-
— καὶ =e} ’ And this too ye do,—maki: D
: ἃ hypocrisy to rapecity,
text (Phil. 1. of religion ; that is, ye
and therefore will receive greater tion.
— περισσότερον] “ Qui bono abutitur ad malum ornandum magis
judicatur.” ( .
15. προσήλυτον) The word used by LXX for Hebrew ἃ (ger),
from ‘wa (σιν), commorari (Exod. xii. 48, 49; xx. 10, and passim) ;
and applied specially in our Saviour's time to the two classes of oe
verts to Judaism, i.e. (1) the Proselytes of the Gate, wa 3, who
were not circumcised; and (2) the Proselytes of Righteousness,
PTS "U, who were circumcised and also baptized. Cf. Jabs, Archeol.
325.
— υἱὸν yedvyns] Cp. υἱὸν ἀπωλείας (John xvii. 12. 2 These.
ii. 3). 80 myg 13 (ben maveth), ‘son of death;’ i.e. “spiritu inferni
commotum et alios ad infernum secum trahentem, et dignum =
inferni, iisque afficiendum.” Cp. above on ix. 15 and on xvii. 12,
— διπλότερον ὑμῶν] The Pharisees nade proselytes for their
own advantage; and these proce seeing the vices of those who
converted them under a semblance of piety, 6 worse than before,
and even than their masters (cp. Jerome). Or because, having seen
your sins, he relapses into heathenism and becomes worse than before.
Twice as much a child of Hell. Hence we may infer degrees of
punishment hereafter proportioned to degrees of sin. igen.) So
Aug. Serm. 161. 4: “ Dux habitationes sunt, una in igne sterno,
alia in Tegno eterno: ibi omnes cruciabuntur, minus ille, plus ille.
He then cites x. 15 and this text, and adds, “ alii duplo alii simplo.”
See above on x. 15.
18, τῷ δώρῳ] Their own gift was counted by them in their own
self-righteousness of more worth than the divine honour.
28. dwodexarovrs) “ ἀποδεκατοῦν, verbum Alexandrine dislecto
proprium, nam in scriptis Atticorum non legitur, respondet Hebr.
‘TOR, significat et, decimas exigere, decimare, | Sam. viii. 15. Heb.
vii. 5, et decimas dare, Gen. xxviii. 22, ἢ. 1. est, τὴν δεκάτην τελεῖν,
ut dixit Joseph. Ant. iv. 4. Judsi sacerdotibus dare debebant decimas
omnium frugum, vid. Lev. xxvii. 30. Num. xviii. 21. Deut. xiv. 22.
Phariseorum ii, qui non ex sacerdotum ordine erant, ut inprimis
sancti et pii adversus Deum viderentur, hanc legem diligentissimo
observabant, ita ut ctiam decimas minutissimorum olerum, gue vulgo
decimari non solebant, religiosissime persolverent. Neque Jesus hanc
corum religionem vituperat, sed perstringit corum simulationem, φυὸὰ
negligerent virtutes, quarum studium οἱ exercitatio longé majoris
momenti esset.” (Kutn.)
Mint, anise, and cummin are the seasoning of food, and not the
substance. Our Lord approves the observance of what is least, but
oe to keep what is chief, that is, “judgment, mercy,
ST. MATTHEW XXIII. 24—35.
τὸ ἡδύοσμον καὶ τὸ ἄνηθον καὶ τὸ κύμινον, καὶ ἀφήκατε τὰ βαρύτερα τοῦ
νόμου, τὴν κρίσιν καὶ τὸν ἔλεον καὶ τὴν πίστιν ταῦτα δὲ ἔδει ποιῆσαι, κἀκεῖνα
μὴ ἀφιέναι. (3) 3 "Οδηγοὶ τυφλοί, οἱ διύλίζοντες τὸν κώνωπα, τὴν δὲ κάμηλον
p Luke 11. 89.
ch, 15. 20.
Mark 7. 4.
καταπίνοντες.
q Jer. 4. 14.
(FF) 3.» Οὐαὶ ὑμῖν, Tpapparets καὶ Φαρισαῖοι, ὑποκριταί, ὅτι
καθαρίζετε τὸ ἔξωθεν τοῦ πατηρίου καὶ τῆς παροψίδος, ἔσωθεν δὲ γέμουσιν
ἐξ ἁρπαγῆς καὶ ἀδικίας. 36.“ Φαρισαῖε τυφλέ, καθάρισον πρῶτον τὸ ἐντὸς τοῦ
ποτηρίον καὶ τῆς παροψίδος, ἵνα γένηται καὶ τὸ ἐκτὸς αὐτῶν καθαρόν.
t Luke 11]. 44.
- (5) 5" Οὐαὶ ὑμῖν, Γραμματεῖς καὶ Φαρισαῖοι, ὑποκριταί, ὅτι παρομοιάζετε
τάφοις κεκονιαμένοις, οἵτινες ἔξωθεν μὲν φαίνονται ὡραῖοι, ἔσωθεν δὲ γέμουσιν
ὀστέων νεκρῶν καὶ πάσης ἀκαθαρσίας" 3 οὕτω καὶ ὑμεῖς ἔξωθεν μὲν φαίνεσθε
τοῖς ἀνθρώποις δίκαιοι, ἔσωθεν δὲ μεστοί ἐστε ὑποκρίσεως καὶ ἀνομίας.
s Luke 11. 47, 48.
(59 5’ οὐαὶ ὑμῖν, Γραμματεῖς καὶ Φαρισαῖοι, ὑποκριταί, ὅτι οἰκοδομεῖτε τοὺς
τάφους τῶν προφητῶν, καὶ κοσμεῖτε τὰ μνημεῖα τῶν δικαίων, 89 καὶ λέγετε,
Εἰ ἤμεθα ἐν ταῖς ἡμέραις τῶν πατέρων ἡμῶν, οὐκ ἂν ἤμεθα κοινωνοὶ αὐτῶν
t Acts 7. 51.
φονευσάντων τοὺς προφήτας.
v Luke 11. 49.
Acts 5. 40.
& 22. 19.
2 Cor. 11. 24, 25.
ἐν τῷ αἵματι τῶν προφητῶν 31 ' ὥστε μαρτυρεῖτε Eavrois, ὅτι viot ἐστε τῶν
(=) ὅ3 καὶ ὑμεῖς πληρώσατε τὸ μέτρον τῶν
πατέρων ὑμῶν. "Odes, γεννήματα ἐχιδνῶν, πῶς φύγητε ἀπὸ τῆς κρίσεως
τῆς γεῶνης; (3) 5." Διὰ τοῦτο ἰδοὺ, ἐγὼ ἀποστέλλω πρὸς ὑμᾶς προφήτας
καὶ σοφοὺς καὶ γραμματεῖς, καὶ ἐξ αὐτῶν ἀποκτενεῖτε καὶ σταυρώσετε, καὶ
ἐξ αὐτῶν μαστιγώσετε ἐν ταῖς συναγωγαῖς ὑμῶν, καὶ διώξετε ἀπὸ πόλεως εἰς
Heb. 11. 4.
2 Chron. 24. 21,
πόλιν, * * ὅπως ἔλθῃ ἐφ᾽ ὑμᾶς πᾶν αἷμα δίκαιον ἐκχυνόμενον ἐπὶ τῆς γῆς, ἀπὸ
AN αἵματος "ABeX τοῦ δικαίον ἕως τοῦ αἵματος Ζαχαρίου viod Βαραχίου, ὃν épo-
24. διυλίζοντε:) The Vulgate ey renders it ezvolantes, strain-
ing owt, straining of In Amos vi. 6, the LXX have wivovras
διυλισμένον olov,—i. e. wine so carefully strained and filtered that no
unclean animalcula could find their way into it so as to be swallowed
by them. Buztor/, Lex. Talmud. p. 516. ΄
This was a erigsad of those who professed extraordinary sanc-
tity. See Tulmud in cap. Schabbsth, ‘colant vinum per lintea;”
and Maimon, de cibis vetitis, apud Vorst. de Hebr., p. 7\
- “Irridet,” says δὲ. Hilary, “Christus scribarum in colandis
culicibus diligentiam quorum in glutiendis camelis esset incuris.””
27. xexoviauivore) κονίᾳ, ‘calce dealbatis,” white-washed. So
τοῖχε κενονιαμένε (Acts xxiii. 3). Cp. Demosth. 36, 16; 689, 24.
And see Pococke, i. 154, and Wetstein here. The graves were usually
whitewashed in the month Adar (March), (cp. Lightf. and Schodtt-
gen,) in order to guar’ persons from contracting pollution by proxi-
mity to the dead, see Numbers xix. 16.
The ceremonial ordinances of the Law were instituted for the
sake of the moral law, i.e. for mercy and judgment; so that the
former were of no use without the latter. He speaks thus to show
that even before the Gospel, these ceremonial ordinances were not
the main requisite, but were subordinate to moral duties. And this
is what the ancient Prophets often teach, e. g. Micah vi. 8. Hos. vi. 6.
We ought to be Temples ;—how often are we but Tombs! (Chrys.)
29. τάφους --- μνημεῖα] Ye build their tombe and adorn their
monuments, but do not imitate their example; ye disobey their
precepts, and slight their oe and rebel against their God,
Ὁ has sent you His Son, to Whom all the Prophets bear witness.
And thus ye show yourselves the children of those who killed the
Prophets, and are even worse than your fathers, because you add
hypocrisy to impiety Woe, therefore, to you Hypocrites !
, ἤμεθα] ‘Pro ἦμεν in pluribus et optimis codd. h, 1. et paulo
post legitur ἤμεθα, quam Imperfecti formam recté in textum rece-
runt Grieshachius εἰ Matthei. Attici enim veteres rard dixerunt
μὴν pro ἦν, sed Alexandrina et communis dialectus banc Imper-
fecti formam sibi tanquam pe ere vindicavit. vid. Jos. v. 1. Neh.
i, 4. ii, 11. Matt. xxv. . Maris: ἦν, ἀντὶ τοῦ funy, ᾿Αττι-
woe’ ἤμην, Ἑλληνικῶς." Ge)
e call them, who killed the Prophets,
81. ὥστε μαρτυρεῖτε)
your Fathers; and rightly, because ῳ imitate their acts; and are
therefore their children. . v.45, m. iv. 11,12. He therefore
identifies them with their fathers, and charges them with their
fathers’ sins. See v. 35, ὃν ἐφονεύσατε, ys killed even Zacharias.
Cp. John vi. 32, “" Moses gave you not,” &c.
34. διὰ τοῦτο] There is a remarkable similitude between this
passage and 2 Esdras i. 28. 33, (Beng.) (Cp. Luke xi. 49.)
— μαστιγώσετε iv ταῖς cuvayeyais] See on Acts xxvi. 1].
85. Ζαχαρίου viow Βαραχίου) Cf. Luke xi. 51.
Among the various opinions that have been adduced concerning
1 The words of Zachariah were WIT] AEN NT (vere Yehooah ceyidh-
resh). And om (darash) = ξητέω, Lev. x. 16. Deut. xii. 2. 1 Chron. x. 13,
this Zacharias, the most probable is, that our Lord refers to the
Zacharias who was the son of Je the Pricst, and was slain by
command of King Joash, whom he had rebuked for his sins, and for
those of his subjects. That Zachariah was slain in the court of the
House of the Lord, our Lord describes it ‘‘ between the Temple and
the Altar,” that is, in the Court of the Priests, between the Porch of
the ναὸς and the brazen Altar of burnt-offering; and when he died
he ey “The Lord look upon it and require it?." (2 Chron. xxiv.
The books of the Chronicles being led as the conclusion of
the Historical Canon of the Old Testament, and the sum and colophon
of all Jewish History (“ Instrumenti Veteris Epitome,” says St.
Jerome ad Paulin.), our Lord in citing the history of the Martyrdom
of Zacharias from that Book, and in goi backward from it to the
Martyrdom of Abel, as recorded in the Κ of Genesis, comprises
all Jewish History as narrated in the Inspired Canon of the Old
Testament (cp. Bp. Cosia on the Canon, ig 13), and therefore com-
bines the “Acts and Sufferings of all the Martyrs,” whose blood
κι erieth from the ground” to God, as did that of Abel and Zachariah.
(Gen. iv. 10, 2 Chron. xxiv. 22.)
The dying words of Zachariah seem to be Me eaadpar of our
Lord's allusion to his Martyrdom ;.and our Lord (in Luke xi. 51)
appears to refer to those dying words, vai, λέγω ὑμῖν, ἐκζητηθή-
σεται.
The words of Zachariah were spoken in the Temple where his
blood was shed. Our Lord, the true Zacharias (from ὋΣ» zachar,
recordatus fuit, and =p Jehovah), or Remembrancer of God, and the true
Son of Barachiah (from y, barak), benedint, and =p (jak), or Son
of the Blessed (see Mark xiv. 61), takes up those words in the Temple,
and predicts its doom there.
Kuin. well says. “ Jesus igitur, ut significaret omnes codes homi-
num sanctissimorum, easdemque wsimas, ut Luce verbis uta-
mur, ἀπὸ καταβολῆς κόσμου, ἃ Judeorum majoribus commissas,
Dominavit primam, mazxime lem, cedem in literis sacris
commemoratam, et sltimam cedem, ad aras ratam, nempo
Zacharie. Altare etiam nocentibus, nisi atrocissimé deliquissent,
asylum et tutela erat. vid. Exod. xxi. 14. 1 Regg. i. δ]. ii. 28
8:η4ᾳ. Sic neque nos tangunt ea, que observarunt alii, i
nimirum non fuisse ultimum prophetarum ἃ Judmis interfectorum,
Uriam queque pean juseu Joiakimi trucidatum esse, coll. Jer.
xxvi. 21 ss. 2 Paral. xxxvi. 4 ss. sed, quod probé notandum, non
interfectus est ut Zacharias μεταξὺ τοῦ ναοῦ καὶ τοῦ θυσιασ-
τηρίου."
But it may be δοκοὺς why does our Lord not call him Son of
Jehoiada? Why does He call him Zachariah, the Son of Barackiah ἢ
from Hebr. ἢ >i benedizit, and y Dominus.
‘Because probably Jehoiada was also called Berachiah 3, and be-
And alluding to this our Lord says, ἐκζητηθήσεται (Luke xf. 51).
3 Por numerous instances of persons διώνυμοι among the Jews, see
Grotius here. Serenhus. p. 92. Glass. Philol. Patrtt. de Evang. il. p. 43.
ST. MATTHEW XXIII. 36—39. XXIV. 1—3.
71
νεύσατε μεταξὺ τοῦ ναοῦ καὶ τοῦ θυσιαστηρίου © ἀμὴν λέγω ὑμῖν, ὅτι ἥξει
a ΄ Ν AY bY , 2a) 37 ye AY ε , ε
ταῦτα πάντα ἐπὶ τὴν γενεὰν ταύτην. (55) Ἱερονσαλὴμ, ἱἹἹερουσαλήμ, ἡ τ Luke 15. 84, 85.
3 , ‘ , \ a . 5 ΄ Ny 9 y 2Esdr. 1. 30.
ἀποκτείνουσα τοὺς προφήτας, Kat λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτὴν, Deut. 32-11, 12.
ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου, ὃν τρόπον ἐπισυνάγει ὄρνις
τὰ νοσσία αὐτῆς ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελήσατε; ™® ᾿Ιδοὺ, ἀφίεται
ὑμῖν ὁ οἶκος ὑμῶν "ἔρημος. © * Λέγω γὰρ ὑμῖν, Οὐ μή με ἴδητε ἀπ᾽ ἄρτι,
ἂν εἴπητε: Εὐλογημίνος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου.
XXIV. (Ff) 1" Καὶ ἐξελθὼν ὁ ᾿Ιησοῦς ἐπορεύετο ἀπὸ τοῦ ἱεροῦ' καὶ προσ-
9
zch. 24. 15.
ears az Ps. 118. 28.
ch. 21. 9.
a Mark 13. 3, &c.
Luke 21. 5, &e.
ἦλθον οἱ μαθηταὶ αὐτοῦ ἐπιδεῖξαι αὐτῷ τὰς οἰκοδομὰς τοῦ ἱεροῦ. 23 Ὁ δὲ
᾿Ιησοῦς εἶπεν αὐτοῖς, Οὐ βλέπετε πάντα ταῦτα ; ἀμὴν λέγω ὑμῖν, οὐ μὴ ἀφεθῇ
ὧδε λίθος ἐπὶ λίθον, ὃς οὐ καταλυθήσεται.
(7?) 3 Καθημῶοον δὲ αὐτοῦ ἐπὶ
τοῦ ὄρους τῶν ἐλαιῶν, προσῆλθον αὐτῷ οἱ μαθηταὶ κατ᾽ ἰδίαν, λέγοντες, Εἰπὲ
ἡμῖν, πότε ταῦτα ἔσται; καὶ τί τὸ σημεῖον τῆς σῆς παρουσίας, καὶ τῆς
cause, as Abel ‘ the i err the good shepherd, slain by his brother
Cain, was a ‘ype of Christ (Heb. xii. 24), so Zacharias, in his name,
his priestly office, his preaching, and in his death, was type of
Christ Himself. The words, ‘Son of Barachiah, mean ‘Son of the
Blessed,’ and this was a name of CurisT Himself (see Mark xiv. 61).
Barachias (says Jerome) signifies ‘ Blessed of the Lord; and the
righteousness of Jehoiada the Priest is expressed by this Hebrew
word. And in the Gospel used by the Nazarenes we find ‘Son of
Jehoiadu, instead of ‘ Son of Barachias."
Our Lord had just been uttering maledictions against the hypo-
criey of the Scribes and Pharisees; and He now intimates that they
who suffer for the truth are children of “ the Blessed,” and that He
Himself Whom they were about to put to death as accursed,—for,
cursed is he that hangeth on a tree (Gal. iii. 18. Deut. xxi. 33), is the
* Son of the Blessed,’ and had been typified in His testimony and His
sufferings by all the Martyrs of the Old Testament, from Abel to
Zacharias, the Son of the Blessed; and that His own murder would
be the crowning sin which would fill up the cup of God's wrath to
the brim, and make it overflow with vengeance upon them. And
He concludes with saying that wey should not see Him till they
acknowledge Him to be ‘ the Son of Barachias,’ and say, ‘‘ BLEsskD
is He that cometh in the Name of the Lornp™ (see v. 39). For an
interesting inquiry into this text, see Dr. Jackson on the Creed,
book xi. ch. xliii. vol. xi. pp. 256287. Cp. Lightfoot, i. 2040; ii.
237. 436. Thilo, Codex. Apoc. N. T. Ixiv.
36. ταῦτα πάντα] See on xxiv. 15, It may be asked why the
blood of Abel and Zechariah. which was not shed by the Jews of that
generation, should be required of it? Because ‘they, who in their
conduct to the Apostles imitate Cain and Joash, are considered as
one and the same generation with them. (Jerome.)
Our Lord encouraged and comforted His disciples, by showing
them that whatever they might suffer, no less had been suffered by
saints of old. And He warmed the Jews, by predicting that as
the persecutors of the ancient Saints were destroyed, so would they
be punished also. They who see how others have been chastised for
sin, and yet commit the same sin, or worse, will suffer worse punish-
ment than those whose examples they have been permitted to sce.
(or) ; eee
+ Ἱερουσαλὴμ, 'ἱερουσαλήμ)] This repetition of the name
marks intense love. (Chrys.)
— worduic} ‘ How often!’ For Christ came to the Jews in
Moses and the Prophets, and in the Angels themselves, ministering
to their salvation in every age. (Origen.)
— ὄρνις τὰ νοσσία] Not only because He would have covered
her with His Wings, but (as Aug. says, Serm. 264) “quia gallina
propter infirmitatem pullorum ipsa iofirmatur, et infirmatur cum
pullis, et Dominus propter infirmitatem nostram et Ipse susceptione
carnis infirmari dignatus est.” Cp. 2 Ead. i. 30. He derives the
image from the bird who most loves her offspring, and from the
language of the Prophets and Psalms, which speak of the people being
safe under the wings and feathers, i.e. the providence and protection
of God. Ps. xvii. 8; lvii. 1; Ixi. 4; xci. 4. What Christ then pro-
phesied has already come to pass; who can deny it? And as surely
will His other prophecies be fulfilled. As surely as, according to His
rophecies, Jerusalem has been destroyed, so surely, therefore, will
He come again to judgment. iets
88. ὁ οἶκος ὑμῶν] particularly the Temple; your holy House,
which was God's House, but is now become your house, by being
made ‘a den of thieves,’ that is now left to you, being deserted by
God. See on xxiv. 15, and above, xxi. 13.
The Veil of the Temple was about to be rent in twain; and
though after the Ascension the Apostles atill resorted to it for prayer,
et in fact the virtue of the daily sacrifice ceased (Dan. ix. 27) at the
Grucifixion, when the Type was merged in the Antitype, and when
Bargon. p. 565. W. and Kuin. here: ‘‘Constat apud Hebraos multas
personas Puisse binomines, vid. in . ad Marc. fi. 26. Wolfum in Curis,
et Grotium ad ἢ. 1. Scholiast. cod. Mosquensis : Ζαχαρίαν δὲ τὸν ᾿Ιωδαὲ
Asya, gt γὰρ ἦν. Hine Zacharias 2 Par. 1.1. Joiade, h.1. autem
Barachiw filius nominatur, q nimirum pater ipsius duo
the Jewish Temple became the Cenotaph of the Law, and the Chris-
tian Church was made the Oracle of God.
89. οὐ μή με ἴδητε) You will not know Me, before you welcome
Me as the Messiah, and adore Me as God. You may crucify Me as
Man, but that is because you are blind. and see Me not. But in order
to see Me, you must look at Me with the eye of faith; you must
-worship Me as God. And this will be, when with broken hearts and
weeping eyes, you “look on Him Whom you huve pierced.” Zech.
xii. 10. John xix. 37. Hos. iv.
— εὐλογημένος---Κ υρίου] The solemn salutation of the Messiah
(Ps. cxviii. See xxi. 9). reference to the name Bapayias, men-
tioned v. 35.
What He says is this—Unless ye repent, and confess Me, of
whom the a bed wrote, as the Son of God Almighty, ye shall not
see My face. The Jews have now time given them for repentance ;
let them confess‘ Christ to be the Bleased One Who cometh in the
Name of the Lord, and they will see His face. (Jerome.)
The Jewish Nation ceased to be God's household; and
remajning in the obstinacy of unbelief, they will not behold Christ
till they bless Him coming in the name of the Lord. (Hilary.)
Cu. XXIV. 1. τὰς οἰκοδομὰς τοῦ ἱεροῦ} Whose solidity and mag-
nificence is described by Josephus, B. J. v. ὅδ. Antiq. xv. 14,
As Bengel observes, the word οἰκοδυμὰς intimates that the work
of building was even then going on (cp. John ii. 20). “ Fortasse
nea opus fervebat, ob Pascha instans.”” While they were building
it, He was prophesying its destruction. Because our Lord had just
said to the Jews, ‘ Your house is left desolate,” therefore the Apos-
tles, surprised by such an announcement, come and show Him the
buildings of the Temple; as if in doubt whether so much glory could
fade. He therefore proceeds to predict its entire destruction. Ye
are surprised at the announcement—but not one stone will be left on
another. The Apostles appear to have then supposed that the day of
Jcrusalem’s destruction would be the day of Lis Second Coming.
ger magne this would be eo because He had said, ‘‘ Ye shall not
see Me henceforth, till PA say Blessed is He that cometh in the name
of the Lord” (xxiii. 39). But our Lord corrects this notion by
saying, ‘‘ The end is not yet™ (xxiv. 6).
former occasions, Jerusalem had been restored from time to
time, and the Temple had been rebuilt; but He now predicts that
the next destruction would be total. (Chrys. v. 16.)
8. τῶν ἐλαιῶν] Observe, that the Siege began at the place where
ne Prophecy, hn delivered, i.e. the Mount of Olives (sec Josephus
. J. v. 2 and 3);
And, at the time, the Passover (Ibid. vi. 9. 3.),
And that many hundreds were destroyed by the ssme death as
the roe now about to inflict upon Christ, viz. Crucifixion (Ibid.
v. 11).
Titus, the Son and successor of the Roman Emperor Vespasian,
a himeelf as the executioner of God's Judgment on Jerusalem.
ὁ. destruction of the Templo was a more striking fulfilment of
Christ's prophecy, because it was effected by Roman soldiers in
opposition to the orders of Titus, who wished to spare it. And the
woes with which Jerusalem was visited were more remarkable, as
being brought about by the cy of one who was distinguished for
clemency, and was called “ delicie humani generis.”—Vespasian, his
father, who ἐν δε the Jewish war, seems also to haye been specially
raised up by God to be the minister of his purposes against Jerusa-
lem; and it is observable that he alone of the Roman Cesars was
permitted to bequeathe the Empire to his sons. Cp. Dr. Jackson on
the amar L ria me corn wee Ρ. ἴξ9. For the :
sages of us which illustrate thi ecy, see Grinfield,
Hellenist. pp. 60. 63, and Whitby, Notes ta: Chip. xxiv. a :
— πότε ταῦτα ἔσται; καὶ τί τὸ σημεῖον τῆς σῆς παρουσίας,
ee
habuit, et Judeeis, qui Christi etate plurimum studii genealogiis impende-
bant, utrumque nomen satis notum erat.”
Some Critics recklessly cut the knot by saying, ‘‘ Wahrsheinlich hat
Jesus selbst den viterlichen Namen gar nicht genannt.” Meyer ad loc. 8rd
nomina | Ed. p. 378.
72
b Mark 13. 6, &. συντελείας τοῦ αἰῶνος ;
Luke 21. 8, ἄς.
ST. MATTHEW XXIV. 4—15.
4 Kai ἀποκριθεὶς ὁ ᾿Ιησοῦς εἶπεν αὐτοῖς, βλέπετε
μή τις ὑμᾶς πλανήσῃ: ὅ πολλοὶ γὰρ ἐλεύσονται ἐπὶ τῷ ὀνόματί μου, λέγοντες,
Ἐγώ εἰμι ὁ Χριστός: καὶ πολλοὺς πλανήσουσι. ©° Μελλήσετε δὲ ἀκούειν
πολέμους καὶ ἀκοὰς πολέμων: ὁρᾶτε, μὴ θροεῖσθε: δεῖ γὰρ πάντα γενέσθαι
Ν ,
ἀλλ᾽ οὕπω ἐστὶ τὸ τέλος. 7 ᾿Εγερθήσεται γὰρ ἔθνος ἐπὶ ἔθνος, καὶ βασιλεία
ἐπὶ βασιλείαν, καὶ ἔσονται λιμοὶ καὶ λοιμοὶ, καὶ σεισμοὶ κατὰ τόπους" ὃ πάντα
ach. 10. 17.
Jobn 15. 20.
ἃ 16. 2.
Acts 4. 2, 3.
& 1. 59. & 12.1,
&e.
n aA Qa
δὲ ταῦτα ἀρχὴ ὠδίνων. (55) °° Τότε παραδώσονσιν ὑμᾶς εἰς θλῖψω, καὶ
A lal [2 aA 3
ἀποκτενοῦσιν ὑμᾶς, καὶ ἔσεσθε μισούμενοι ὑπὸ πάντων τῶν ἐθνῶν διὰ τὸ
o
ὄνομά μου: (72) 10 καὶ τότε σκανδαλισθήσονται πολλοὶ, καὶ ἀλλήλους παραδώ-
σουσι, καὶ μισήσουσιν ἀλλήλους: |! καὶ πολλοὶ ψευδοπροφῆται ἐγερθήσονται,
A 4
καὶ πλανήσουσι πολλούς: 132 καὶ, διὰ τὸ πληθυνθῆναι τὴν ἀνομίαν,
ψυγή-
a a A
σεται ἡ ἀγάπη τῶν πολλῶν! 13 ὁ δὲ ὑπομείνας εἰς τέλος, οὗτος σωθήσεται.
e Mark 18. 14.
Luke 21. 20,
(Fr) "" Kat κηρυχθήσεται τοῦτο τὸ εὐαγγέλιον τῆς βασιλείας ἐν ὅλῃ τῇ οἰκου-
μένῃ, εἰς μαρτύριον πᾶσι τοῖς ἔθνεσι, καὶ τότε ἥξει τὸ τέλος.
(Ὁ 15. Ὅταν
καὶ τῆς συντελείας τοῦ αἰῶνος: Here is the clue to the inter-
prea of this chapter. Our Lord's prophecy has a double re-
ference, —
To the judgment of Jerusalem. And
To that of which that judgment was ἃ type, viz. His second,
coming to judge the world.
6 Apostles, indeed, then sup that the taking of Jeru-
salem, and the end of the world, and Christ's coming to judgment,
would be simultaneous (cf. v. 6) ;
It is to be observed, that several Future Events, however
distant from each other, seem to be represented by Prophecy as con-
on ia till one of them is near, and detaches itself from the
other.
Future Events in Time may be compared to distant objects in
place. [ἢ ἃ mountainous country, two ridges of hills rising the one
above the other, are seen in the horizon almost as one, although there
may be many miles between them; and it is only when the spectator
arrives at the summit of the first ridge that he is aware of the chasm
between them. So it is with Future Events.
The Prophets of the Old Testament rapidly from describing
the firet Advent of Christ to the Secoqh Advent: 80 that the two
Advents seem to be blended together in one.
But when the predictions concerning the first Advent had been
accomplished by the manifestation of Christ in the world, then the
prophecies concerning the Second Advent became more distinct.
Yet even ther the coming of Christ to judge Jerusalem seemed
to be blended with His coming to the Universal Judgment, of which
the judgment of Jerusalem was a type, and is so treated by Himself
in the present Chapter.
It is only in the Scriptures written after the taking of Jerusalem
viz, the Revelation of St. John) that the transactions of the Great
y stand forth alone in all their grand and awful majesty. And as
there is a ual process of clearing up in the prophecies concerning
the coming of CArist, so is there a similar process of elucidation in
the successive prophecies concerning the coming of Anti-Christ. And
there is reason to believe that the prophecies concerning the coming
of Anti-Christ will be brought to ἃ climax at about the same time as
those concerning the coming of Christ.
δ. iwi τῷ ὀνόματί pov} Not εἰς τὸ ὄνομα (see xviii. 20), but
ἐπὶ ἦν ὀνόματι. Standing upon it, and usurping it. See note on
v.11.
6. πάντα] all that I predict.
— οὕπω ἐστὶ τὸ τέλοτ] Cp. Mark xiii. 7. 10. Luke xxi. 9. Our
Lord, therefore, did not predict (as some have ventured to say) that
He would come again to judgment immediately. He said the con-
trary, as here; nor did His Apostles afterwards. See 2 Thess. ii. 2.
8. ἀρχὴ ὠδίνων] Observe the word ὠδὲνες (pains of parturition)
as ef appropriate and significant; because the circumstances of the
World on the eve of Christ's coming will be like those of a woman
in travail (see 1 Thess. v. 3), and because after them the New Crea-
tion will be born,—the πολιγγενεσία (see xix. 9) will ensue.
Lest the disciples should be absorbed in dwelling on the punish-
ments in reserve for the Jews, and suppose that they themselves would
be exempt from suffering, our Lord warns them of coming woes and
trials for themselves (v. 9 and 12), and thus stimulates them to watch-
fulness and couleee: And in order to show that the calamities which
would overtake the Jews were divinely-appointed judgments for their
sins, He specifies not only wars, but famines and earthquakes ; and
adds, ‘ Verily I say unto you, all these will come upon this genera-
tion,"—i. ce. for their cruelty to Himself. And lest the Apostles
. should imagine that the Gospel would be imperiled by these i-
ties, He says, “ Be not terrified.” (Chrys.)
The stgns of which our Lord here δὶ are to be understood
both literally and figuratively; there will be famines of bread, and
aleo of “hearing the Word of God.” (Amos viii. 11.) So also with
regard to pestilences and earthquakes there will be false teachers,
‘whose word eats as doth a canker” (2 Tim. ii. 17), and commotions
of the world, and falling of many from the faith. Jerome.)
11. ψευδοπροφῆται] Cp. v. 24. Here was one main cause of the
siete of the τως ἐμοῦ had killed the true Prophet and the true
Christ, Who had come for their salvation ; and, for a retribution of
their sin, they were deceived by false ΡΜ and false Christs, to
their own destruction. (See Acts v. 36; xxi. 38. Joseph. B. J. ii.
18. 4; vii. 11. 3.) They rightly expected that the Messiah would
appear at this time; and that He would come to His Temple, for so
e prophets had foretold; but they knew Him not; and because
they expected the Messiah and had not known Him, they were more
esily deluded by impostors professing to be Christ; and ἔμεν ima-
ined it impossible that Jerusalem should ever be taken by the
mans, and even to the last believed that the Messiah would inter-
fere to save them and to destroy their enemies.
12. τὴν ἀνομίαν) lawleseness. Cf. Zech. v. 8, where the LXX
use the word for ; (risheah), wickedness. Sometimes they use
it for 3py (sheker), falsehood, lying.
In proportion as the end approaches, errors will increase, terrors
will increase, iniquity and infidelity will increase, and the darkness of
hatred among brethren. (δὲ. Aug. in Joan xxv.)
— τῶν πολλῶν] of the world.
18. ὁ δὲ ὑπομείνας ε. 7.] Intimating that many would fall
away.
14. τοῦτο τὸ εὐαγγέλιον) Not St. Matthew's 1, as De
Wetle objects, who charges the Evangelist with forgetting himeelf
here. The Gospel is present to our Lord's eye here and xxvi. 13, as
the great purpose of His coming into the world. .
Our Lord predicts a threefold struggle—from open enemies,
from impostors, from false brethren. See St. Paul’s declaration,
2 Cor. vii. 5; xi. 13. And yet He assures them that so far from the
Gospel being extinguished by this conflict, it will be preached every
where (v. 15; but Ho does not say it will be believed every where.
It will be preached as a witness,—a witness to those who reject it—
it will be preached to their condemnation. Those who believe will
be like witnesses against those who do not believe, and will condemn
them. (Chrys.) 2
Observe how many difficulties beset the Gospel. Deceivers,
Roman armies, Famines, Plagues and Pestilences, and Earthquakes,
Tribulations, Treachery, Hatred, Dissensions, Failure of Love,
Abundance of Iniquity ; and yet the Gospel triumphs, and will be
preached in all the world. (Chrys.) .
The Preaching of the Gospel throughout the world is a sign of
Christ's coming to judgment. (Jerome.)
15. ὅταν οὖν ἴδητε τὸ βδέλυγμα τῆς ἐρημώσεως, τὸ ῥηθὲν διὰ
Δανιὴλ τοῦ προφήτου, ἑστὼς ἐν τόπῳ ἁγίῳ) τόπος ἅγιοι is the
wn (hak-kodeak), “the Holy Place” (Exod xxvi. 33; xxviii. 29. 35,
and passim),—i. 6. the ναὸς, or part of the Temple where the Golden
Altar of incense, &c. stood, and called pip (makom), or pluce κατ᾽
ἐξοχὴν, in Isa, xxvi. 21, rendered by the LXX τὸ ἅγιον.
βδέλυγμα, or abominatio, is the Hebrew (shekkets), which
signifies an unclean thing (Lev. vii. 21; xi. 10, 13. 41, 42), and is spe-
cially applied to denote an object of idolatrous worship (1 Kings xi.
5.7. 2 Rings xxiii. 13. 2 Chron. xv. ὃ) or an act of uncleannese and
idolatry (Jer. iv. 1; xiii. 27. Ezek. v. 11). 3
ἐρήμωσις, or desolation, is the Hebr. τοὺ (shemamah), which
signifies a devastation that causes astonishment and awe. .
βδέλυγμα ἐρημώσεως is a Hebraism for βδέλνγμα ἐρημοῦν, a
rip abomination. On this use of the genitive see above,
xxii. 11.
The Prophet Daniel speaks of such a βδέλυγμα in three
(ix. 27; xi. ΕΝ xii. 11), which appear to refer to three different
times.
The prophecies concerning the eetting up of “ the abomination of
desolation” in the holy place, was doubtless fulfilled in the first in-
stance by the setting up of an idol statue of Jupiter in the Temple by
Antiochus Epiphanes; cp. 1 Macc. i. δέ, where that idol is expressly
ST. MATTHEW XXIV. 16.
73
οὖν ἴδητε τὸ βδέλυγμα τῆς ἐρημώσεως, τὸ ῥηθὲν διὰ Δανιὴλ τοῦ προφήτου,
ἑστὸς ἐν τόπῳ ἁγίῳ, ὁ ἀναγινώσκων νοείτω,---ἰθ τότε οἱ ἐν τῇ ᾿Ιουδαίᾳ φευγέ-
called βδέλυγμα ἐρημώσεως ἐπὶ τὸ θυσιαστήριον. Cp. Griafidd
here, p. 15:
‘But the reference to Daniel made by our Lord in thie His pro-
phecy concerning Judea and the World, shows that Daniel's predic-
tion was not yet exhausted, but was to have s further accomplish-
ment
In Jerusalem, and also
In the Church at large.
With respect to Jerusalem, He declares that the Abomination
which would make the Temple desolate, or be the cause of its bein
deserted and destroyed, would stand in “the Holy Place.” Cp. M:
xiii. 14, ὅπου οὗ δεῖ.
It cannot therefore mean the Roman armies. The passage in
Luke xxi. 20, speaking of Jerusalem encompassed with armies, refers
to a different circumstance.
Our Lord also says that it should be a sign and warning to His
disciples that they should escape. ‘“‘ Then let them that be in Judea
Jie to the mountains” (v. 16).
The in Daniel which appears to refer to the siege of
Jerusalem by the Romans, and to have been specially in our Lord's
‘eye, is ix. oF}, which first speaks of the cessation of the daily sacri-
fice ; and, literally interpreted, proceeds thus: ‘‘and upon the wing
of abominations (i. 6. upon the abominable wing), the desolator,” and
it is added, that it (i. e. God's wrath) shall flow, or be poured out
upon the desolator.
This seems to be further described in Dan. xii. 11, which speaks
of the takin away of the daily sacrifice, and of the abomination that
maketh desslate being set up, where the LXX and Theodotion use the
words afterwards cenplorstt here by St. Matthew, βδέλυγμα ἐρημώ-
σεως. Their original here is Ὁ γφῷ, ie. the abomination that
maketh desolate.
= Το what particulars in the siege of Jerusalem does this Prophecy
fer
The daily sacrifice was taken away in the εἴορο of Jerusalem (see
Joseph. B. J. vi. 2), three years and a half after the beginning of the
war; and this was done by the factious zealots among the Jews them-
selves, headed by John, who had seized the Temple under plea of
defending it and the city. (See Joseph. B. J. v. 6. 1, and v. 8. 1; cp.
Ant. x. fh. 7)
What, then, is the wing of abomination that maketh desolate,—
upon which the divine anger was poured ?
A Wing (Hebr. canaph) is an emblem of covering, and defence,
and love (sce Ps. xvii. 8; xxxvi. 7. Ruth ii. 12); and God's pre-
sence rested in the Temple, in the Holy of Holies, on the Mercy-
seat, upon the Ark, between the Wings of the Cherubim. (Exod.
xxv. ob; xxxvii. 9. 1 Kings viii. 7.)
Hence the figure of a Wing is “ allocutio admodum familiaris,”
applied to the Shechinah, or Divine Presence, by other Jewish
writers. See Schoetigen, p. 208; 6. g. “ Nidus est Templum, Israclite
sunt pxlli quibus mater insidet, et gentiles conversi sub alas Schechinz
venisse dicuntur.”
And just before our Lord delivered this Prophecy, He had said,
“0 Jerusalem, Jerusalem, how often woul have gathered thy
children together, even as a hen gathereth her chickens under her
wings (Matt. xxiii. 37), but ye would not!”
It is observable that He adds, as a consequence of their refusal to
be gathered under His wings, “ henceforth your house,” i. ὁ. g ree
your Temple, is left unto you ἔρημος, desolate.” Your Holy House;
that House of which He had said (xxi. 13), “ My house shall be called
the house of Prayer, but ye have made it α den of thieves ;" ye have
polluted it, made it to become abominable ; that Holy House which
‘was once the House of God, but being made a den of thieves, is now
οἶκος ὑμῶν, your house, the house of you, is left to you desolate, being
deserted by God (see 7) . on Luke xiii. 35); 8 camp of assassins
λῃσταὶ, Joseph. B. J. v. 13), the scene of robbery and blood. (See
att. xxi. 13.
Therefore “ the Wing of abomination that would make desolate”
ie that power to which the Jews in their trouble and in the Sie;
looked for shelter and defence, instead of taking refuge under the
Wings of the Cherubim and the Wings of Christ.
Our Lord prophesies here, that this abominable and desolatiag
Wing would be in the Temple, in the Holy Place (Matt. xxiv. 15,
Mark xiii. 14). :
Now we find that in Holy Scripture the word Wing is often used
for a military power, on account of its rapid flight, whether cals she
sion or defence, and because it is, as it were, overspread to shelter
those for whom it fights. See Isa. viii. 8. Jer. xlvili. 40; xlix. 22;
and Ps. xci. 4, concerning the Lord of Hosts.
Hence, also, in other lan; , the ale or wings of an army.
The Wing therefore of which our Lord —_ is that Army of Zealots
and Assassins whom the Jews themselves invited to defend them
4 ont oye LP) κε The LXX and Theodotion paraphrase this
as follows: καὶ, ἐπὶ τὸ ἱερὸν, βδέλνγμα τῶν ἐρημώσεων. Some interpret
this, “' the desolator shall come on the abominable wing,” but it seems that
the word ‘desolator’ is put in apposition with the abominable wing, and
describes ite character, and that the sentence may be thus paraphrased.
And upon the Wing of Abominations that maketh desolate it shall be
(i. e. God’s wrath shal! be), and it shall flow out or be poured out upon the
ching the Romans, and to whom they resorted for help, and under
whom they took refuge and shelter, and which stationed itself and
hovered and brooded, as it were, with an abominable wing over the
Holy Place during the Siege, and defiled it with all manner of abomi-
nations; by whose agency the daily sacrifice ceased and was taken
away. (See Dan. ix. 27. Josephus, B. J. vi. 2; x. 11. 30.)
Josephus appears to confirm this interpretation, for he remarks
(B. J. iv. 6.3) that there was an ancient saying then current, that the
city would be taken and the Temple destroyed when it had been
defiled by the hands of Jews themselves. And this exposition of
Daniel's prophecy—for such it appears to be—was adopted even by
the Zealots who defiled the Temple under pase of defending it.
(Joseph. B. J. iv. 6. 3. Cp. Hengstenberg, Christol. 708, 709.)
ὁ Jews themselves were always the proper authors of their
own miseries. ‘O Israel, thou hast rowed | thyself (Hos. xiii. 9).
The same principle is applicable to Christian Nations. Their βδέ-
λυγμα ἐρημώσεως has ever been from within.
The interpretation to which these considerations lead is also con
firmed by what He had just said concerning Zacharias, the son of
Barachias. They had profaned the Temple with his innocent blood
(xxiii. 85, 2 Chron. xxiv. 20, 21). And all those things there men-
tioned were to come on this generation. And fitly ; because they were
guilty of more than the same sin—in defiling the City and Holy
ouse with innocent blood.
The people had refused to shelter themselves under the Wings of
the Lord of Hosts, and under the Wings of Christ; under which
they would have been secure from their enemies, for He would have
“defended them under His Wings, and they should have been safe
under His Feathers" (Ps. xci. 4), a8 Mede well says (p. 298): ‘‘ The
Wing of abominations (Dan. ix. 27) overwhelmed not the city of
Jerusalem, until Christ had long laboured in vain to gather them
under His ;Wings as a Hen gathereth her chickens.” But they would
not have Jehovah, the Lord of Hosts, for their God; they chose to
flee for refuge to the winys of those who changed God's Holy House
into a Den of Thieves; they made them to be, as it were, their God,
their Jdol, their βδέλνγμα ; and they whom they thus preferred to
God were therefore not an Army of Defence, but an Abomination of
Desolation.
In the Christian Church the prophecy of our Lord concerning the
setting up of an Abomination of Deslatien in the Holy Place a)
to have been in part fulfilled by the setting up of the Bishop of Rome
upon the Altar of God in St. Peter's Church, in order that, there sit-
ting, he may be adored—on his inauguration to the Papacy, and b:
the “ and grievous abominations" (Hooker) of his heretical
doctrines ® and idolatrous worship which he enforces as terms of com-
munion, and so makes the Church desolate. Cp. 2 Theas. ii. 3,
The Apostle speaks of this abomination of desolation in the Church
when he speaks of the Man of Sin as sitting in the Temple of God.
(2 Thess. in. 4.)
The word “abomination” in Scripture means an idol; and it is
piled “‘of desolation,” because it is placed in the temple made deso-
te.
By “ abomination of desolation * we may understand, in a spiri-
tual sense, perverse doctrine, which when we see standing in the holy
pies, that 1s, the Church, and ing itself'as God, we ought to flee
rom Judea to the mountains, that is, the everlasting hills, where is
the light of God.
e ought also to be upon the house-top (i.e. for prayer and
meditation), where the fiery darts of the wicked cannot reach us, and
not to come down from thence, nor to turn back for those things
which we have left behind. And we ought to meditate in the spiritual
field of Holy Scripture, that we may reap fruit therefrom. (Jerome,
Hilary, Bede, in Mark xiii.)
15. Δανιὴλ τοῦ προφήτου] Our blessed Lord, the Divine Pro-
leaps here gives the title, “‘the Prophet," to Daniel; and condemns
y anticipation all who, like Po
hyry in ancient times, and some in
modern, either reject the Book οἱ Daniel, or ascribe it to another and
later author than he 3,
— ὁ ἀναγινώσκων vosirw) Probably a reference to the words of
the Angel to Daniel (ix. 25), ‘‘ Know therefore and understand.”
16. φευγέτωσαν] Not only those in Jerusalem, but they in
Judea also were to fly. The Christians did flee to Pella beyond
Jordan, and so were saved (see Exsed. iii. 5. Ἐρὴ . Her. 29, 30);
whereas, on the contrary, many hundreds of thousands of Jews
resorted to Jerusalem (against our Lord's warning, Luke xxi. 21) for
protection and for the Passover. See above, υ. 2, and the summary
in — iii. 5, and his remarks. ‘ rage Ἶ
is warning was very necessary, for after that the λῃσταὶ and
στασιασταὶ had for some time established themselves in the Holy
ars nit age not allow any one to quit the city. (Josephus,
. J. ve
This is our Lord’s interpretation of the passage when He speaks of the
Abomination of Desolation
2 ‘*Abominatio hereticw perverseeque Doctrine in Kcclesid.” St.
Jerome, iv. 194. 204.
3 On the genuineness of the Book of Daniel, see also Bp. Butler's
Analogy, ii. c. 7. Dr. Métis Dissertations, ji. pp. 64—72, in reply to
Strauss, and the Works of Hengstenderg, Havernicke and Dr. Tregeties on
this subject. L
τωσαν ἐπὶ τὰ ὄρη, (Ar) 17 ὃ
ST. MATTHEW XXIV. 17—29.
ἐπὶ τοῦ δώματος, μὴ καταβαινέτω ἄραι τὰ ἐκ τῆς
Ὁ ‘ e »,
οἰκίας αὐτοῦ, 18 καὶ ὁ ἐν τῷ ἄγρῷ, μὴ ἐπιστρεψάτω ὀπίσω ἄραι τὰ ἱμάτια
αὐτοῦ.
(Ὁ "9 οὐαὶ δὲ ταῖς ἐν γαστρὶ ἐχούσαις, καὶ ταῖς θηλαζούσαις, ἐν
ἐκείναις ταῖς ἡμέραις: (3) Ὁ ' προσεύχεσθε δὲ ἵνα μὴ γένηται ἡ φυγὴ ὑμῶν
(Ὁ 3 8éoras γὰρ τότε θλῖψις μεγάλη, οἷα οὐ
(Ὁ 3 καὶ, εἰ
μὴ ἐκολοβώθησαν αἱ ἡμέραι ἐκεῖναι, οὐκ ἂν ἐσώθη πᾶσα σάρξ' διὰ δὲ τοὺς
f Acts 1. 12.
gDm.12.1. χειμῶνος, μηδὲ σαββάτῳ.
γέγονεν ἀπ’ ἀρχῆς κόσμου ἕως τοῦ νῦν, οὐδ᾽ οὐ μὴ γένηται.
9 AY , εε , a“
hMarkis.21. ἐκλεκτοὺς κολοβωθήσονται αἱ ἡμέραι ἐκεῖναι.
& 21. 8.
i Mark 18. 22.
(3) 3" Τότε ἐάν τις ὑμῖν εἴπῃ,
᾿Ιδοὺ, ὧδε ὁ Χριστὸς, ἣ ὧδε, μὴ πιστεύσητε: (FF) 35 ' ἐγερθήσονται γὰρ ψευδό-
χρίστοι καὶ ψευδοπροφῆται, καὶ δώσουσι σημεῖα μεγάλα καὶ τέρατα, ὥστε
J Job 39. 33.
‘Luke 17. 37.
k Mark 13. 24,
26
Joel 2. 81.
δ
πλανῆσαι, εἰ δυνατὸν, καὶ τοὺς ἐκλεκτούς. 35 ᾿Ιδοὺ, προείρηκα ὑμῖν. (35) 35 ἐὰν
οὖν εἴπωσιν ὑμῖν, ᾿Ιδοὺ, ἐν τῇ ἐρήμῳ ἐστὶ, μὴ ἐξέλθητε: ᾿Ιδοὺ, ἐν τοῖς ταμείοις,
AY , 956 97 ν x e 9 \ 90 ᾽ oN 9 λῶ x
μὴ πιστεύσητε. (7) 7 ὥσπερ yap ἡ ἀστραπὴ ἐξέρχεται ἀπὸ ἀνατολῶν, Kat
φαίνεται ἕως δυσμῶν, οὕτως ἔσται ἡ παρουσία τοῦ Υἱοῦ τοῦ ἀνθρώπον'
(5) 5! ὅπον γὰρ ἐὰν F τὸ πτῶμα, ἐκεῖ συναχθήσονται οἱ ἀετοί. (Fr) 9 * Εὐ-
17. μὴ καταβαινέτω dpa] But let him flee without any regard
to his goods, i.e. with all expedition. ὃ
For the spiritual meaning of this and the following verse, see on
ery ΗΝ 8]. J his pall
. τὰ ἱμάτια] his pallium, or outer ent.
19. ταῖς ἐν γαστρί] See Jowphus, Β. 7. v. 10. 12, 18; vi. &
Euseb. iii. 6, 7 for the horrors of the siege cepecially with re-
gard to mothers and children. Cp. Deut. xxviii. 5 ὃ
20. σαββάτῳ) <A prophecy that this would be the case with some.
He speaks to them as yet as Jews who scrupled to travel more than
2000 cubits on that day. (See on Acts 1. 12.) Similarly (Luke
%xii. 36) He speaks of buying a sword,—not that the Apostles of
Christ were to go armed,—but to show the dangers to which they
sos be exposed, in which other men would procure weapons of
fence.
Besides, even though they themselves might have no acruple to
travel on the seventh day, yet others would be unwilling to assist
them in their flight on that day, on which the gates of cities in Judea
were shut. (Cp. Nehem. xiii. 1922.)
On the spiritual sense of vv. 19, 20, see Jerume, iv. 198. Greg.
M. Hom. i. 12: ““Videte ne tunc queratis peccata vestra fugere,
-quando jam non licet ambulare. Ne tunc queramus ad bene agendum
vivere, chm jam compellimur de corpore exire.”
These warnings may be understood both literally and spiritually.
Woe unto them that are with child, i. 6. loaded with a heavy burden,
and not able to escape from their pursuers. Woe also to the souls
which are yet in travail with the rudiments of faith. (Jerome.)
Woe to them that are with child: by these we may understand per-
sons who are loaded with worldly hopes; and by those who give suck,
persons who enjoy what they have desired. (Aug. Psalm xxxix.
Pray that your flight may not be in the winter or on the sabbath,
i.e. vet you may not be embarrassed by earthly impediments. (Aug.
. Ev.)
As far as this refers to the taking of Jerusalem, this might well
be their prayer, that they might not be prevented by the law of
sabbatical rest or winter's cold from fleeing to the mountains. And
spiritually we must pray that our faith may not grow cold, and we
ourselves become torpid in doing the work of the Lord ; and that our
Aight, i.e. our death, may not happen when we are in this unhappy
state of spiritual winter. (Jerome, Aug., Hilary, Bede.
noe res μεγάλη, οἵα οὐ γέγονεν] as J us confesses,
. J. v. 10. 5.
22. ἐκολοβωθησαν So in the time of Christ's absence in the
grave, “the three days’ were compressed, as it were, into the smallest
possible compass.
From various
that the Church will have
124.
— διὰ δὲ τοὺς ἐκλεκτούςἾ Lest any should object, as the heathens
did, that these calamities were due to the preaching of Christianity,
He says that those days of affliction should only be shortened for the
sake of Christians; and if it were not for these Christians, all the
nation of the Jews would perish.
Observe that the Evangelist St, John has recorded none of these
redictions, lest he should sccm to write prophecy from history; for
s lived for a long time after the destruction of Jerusalem. But these
prophecies are written by the Ernest who died before the taking
of Jerusalem, and saw nothing of what they wrote; so that the splen-
dour of the prophecy might shine forth more brightly. (Chrys.)
24. δώσουσι) A Hebraism—didévar, i. q. Hebr. mR (nathan), to
give, used for to show (Deut. xiii. 1. Joel ii. 30. Acts ii. 19,
δώσω τέρατα). Cp. Ephes. i. 22; iv. 11. Vorst. Hebr. p. 167.
26. ἰδοὺ, ἐν τῇ ἐρήμῳ) Our Lord passes from the destruction of
Jerusalem to the times a little preceding His own Second Advent.
And these prophecies are addressed not only to the Apostles, but to
us. He declares the characteristics of that future coming, which will
not be like the first coming at Bethlehem, in a corner of the world
known only to a few, but glorious and universal. Among the signs
of His approach will be ee and wonders of Deceivers, He is here
speaking of Antichrist and his ministers. And observe, He does not
say,—Go out, and believe not, i.e. be not misled by those false won-
ders. But, Go ye not out after them; for there is t delusion
where are the signs of delusion. But these signs will be only local.
The wonder of Christ's presence will be universal. It will be like
paleo δὲ which requires no preannouncement, but shows itself to all
who are sitting in houses and secret chambers in the twinkling of an
aye: (Chrys ἮΝ ᾿ :
If any would persuade you that Christ is to be found in the wil-
derness of incredulity and sceptical Eaileeopy or in the secret
chambers of heresy, believe them not; the faith of Christ shines from
east to west in the Catholic Churches of the world. It is absurd to
look in a corner for Him Who is the light of the World. (Jerome.)
Our Lord teaches us that He Himeelf is not limited to τὰ ag
ticular place, or visible only to certain individuals, but that He is
like lightning shining from East to West. And lest we should be
ignorant where to look for Him, He proceeds to add, that wheresoever
6 Body is. the Eagles will be gathered together ; calling His Saints
les, soaring, as it were, to Him, the Body, by a spiritual flight.
(Hilary.) See note on v. 28.
By the “secret chambers” and the “ desert” our Lord signifies
the obscure and occult conventicles of heretics; by the name of “ the
lightning He may Spal jared first, the manifestation of His Church, by
which He now comes and shows Himself in the clouds and darkness of
this world (Aug. Quest. Ev.), and secondly, His Coming to Judgement.
A very interesting Exposition of this and the succeeding pro-
hecies will be found in St. Aug. Epist. 199, and in his Work de
‘ivitate Dei, lib. xx.
28. ὅπου ye ἐὰν ἢ τὸ πτῶμα, ἐκεῖ συναχθήσονται οἱ ἀετοὶ
Our Lord had been warning them not to follow false Christe, either to
the wilderness or to the secret chamber. And He adds that wher-
ever the πτῶμα is, there the ἀετοὶ will be. That is, as keen as is
the sense of Eagles for the πτῶμα, so sharp-sighted will be true
Christians to discern, and flock to, the body of Christ.
He calls Himself here πτῶμα, and He aleo calls Himeelf σῶμα
in the parallel Laven of St. Luke xvii. 87. The reason is, Christ
saves us by His His body is σῶμα (6 σώζει), because it is
πτῶμα (ὃ wiwrat)., The corn doth not quicken except it fall into
the earth and die (John xii. 24), and then it brings forth much fruit.
By His fall we rise, by His death we lire. Christ's πτῶμα is our
σώμα; and here is an answer to the objection which has been made
to our Lord's saying, viz. that Hagles do not feed on deud bodies.
But to Christ's , which is Himself, in His Church, His Word,
His Sacraments—all who are the Eagles of the Gospel will be
gathered together, as the Eagle hasteth to its prey (Job ix. 26); they
will flock to Him with eagles’ wings (Deut xxxii. 11); and they that
wait “po Him shall renew their strength, and mount up with wings
as jee (Tea. x]. 31), even to heaven itself.
he following may be cited in suppert of the above exposition :
The congregated arc the assembly of Saints and
M . (Chrys.) Christ is calléd the Great Eagle (Rev. xii. 14),
and Christians are compared to Eagles because they partake in the
royalty of Christ. (Cp. Origen here.) les are the Saints whose
youth is renewed like the Eagles’ (Ps. ciii. 5); and who, coe inigs Wer
the saying of Isaiah i 8b, mount up with wings as Eagles,
they may ascend to ist. (Jerome.) In Christ we are renewed
ST. MATTHEW XXIV. 30—36.
θέως δὲ μετὰ τὴν θλῖψιν τῶν ἡμερῶν ἐκείνων ὁ ἥλιος σκοτισθήσεται, καὶ ἡ
λ' ,’ 3 δώ a , 27 A \ ε 2 ia aA 3. "ἡ aA > a
σελήνη ov δώσει τὸ φέγγος αὐτῆς, καὶ οἱ ἀστέρες πεσοῦνται ἀπὸ τοῦ οὐρανοῦ,
καὶ αἱ δυνάμεις τῶν οὐρανῶν σαλευθήσονται. ™' Καὶ τότε φανήσεται τὸ 1 Rev.1.7.
aA a ea A 9? , > A > a 969 x , a
σημεῖον Tov Υἱοῦ τοῦ ἀνθρώπου ἐν τῷ οὐρανῷ: (7) Kal τότε κόψονται πᾶσαι
ε lad lal .Y μ᾿ δ en aA 3 ’ 3 , aN A
αἱ φνλαὶ τῆς γῆς, Kat ὄψονται τὸν Υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐπὶ τῶν
a a 93 a ν᾿ , .» δ we ϑὶπικαἱὶ ἃ ἢ m ch. 18. 41.
νεφελῶν τοῦ οὐρανοῦ μετὰ δυνάμεως καὶ δόξης πολλῆς καὶ ἀποστελεῖ τις
Cor. 15. 62.
τοὺς ἀγγέλους αὐτοῦ μετὰ «σάλπιγγος φωνῆς μεγάλης, καὶ ἐπισυνάξουσι τοὺς ' Thess. 4.16.
ἐκλεκτοὺς αὐτοῦ ἐκ τῶν τεσσάρων ἀνέμων, am ἄκρων οὐρανῶν ἕως ἀκ
μ ἄκρ
2A
auTov.
2° Awd δὲ τῆς συκῆς μάθετε τὴν παραβολήν: ὅταν ἤδη ὁ κλάδος αὐτῆς
γίνηται ἁπαλὸς, καὶ τὰ φύλλα ἐκφύῃ, γινώσκετε ὅτι ἐγγὺς τὸ θέρος" 88 " οὕτω n τοι ε.».
καὶ ὑμεῖς, ὅταν ἴδητε πάντα ταῦτα, γινώσκετε ὅτι ἐγγύς ἐστιν, ἐπὶ θύραις. ὔ
Mo" μὴν λέγω ὑμῖν, οὐ μὴ παρέλθῃ ἡ γενεὰ αὕτη, ἕως ἂν πάντα ταῦτα γένηται.
88 Ὁ Ὁ οὐρανὸς καὶ ἡ γῇ παρελεύσονται, οἱ δὲ λόγοι μον οὐ μὴ παρέλθωσι.
o Mark 18. 30, 31.
Luke 21. 32, 33,
peh. 5. 19.
(Fr) ὁ “Περὶ δὲ τῆς ἡμέρας ἐκείνης καὶ τῆς ὥρας οὐδεὶς οἶδεν,---οὐδὲ of a Maris. 52.
like Eagles, and cast off the plumage of our old age (i.e. of the old
man). (Ambrose in Luke xvii.) Christ's Body crucified is that of
which it is said, ‘My flesh is meat indeed’ (John vi. 55). The
Eagles, which fly on the wings of the cet flock to thie body.
To this body the Eagles are gathered who believe Christ to have
eome in the flesh (1 John iv. 2). They ay to Him as to a dead body,
because He died for us, 80 all the Saints fly to Christ wherever He is,
and hereafter, as eagles, will be caught up with Him in the clouds.
(St. Aug. Queat. Ev. in loc. iyi. and on Luke xvii. and in
Euthym. Zyg. in Luke xvii. 37. . Moral. xxxi. 53.) And as
the Eagle its young on its wings, so the true children of Christ
will mount with Him on Eagles’ wings to heaven, Deut. xxxii. 1].
Exod. xix. 4. (Chrys.)
les are said to snuff the emell ofa body even across the ocean,
and to fly to it. How much more ought we and all the flock of
believers to hasten to Him Whose light shines from East to West!
By the term “body,” or, as it is in the original, πτῶμα, or dead
body, we may understand the death of Christ, to which we are sll
called. (Jerome.)
Ὅπου τὸ σῶμα ἐκεῖ x.7.d. τουτέστιν εἰν ἀπάντησίν Mov, εἰν
δορνφορίαν καὶ wapd πομπήν. ‘Astros γὰρ ὠνόμασε τοὺς
δικαίονε ὡς ὑψηλοὺς ταῖς ἀρεταῖς καὶ βασιλικοὺς, σῶμα δὲ
ἹῬαντὸν ae συ αγσγὸν τῶν τοιούτων ἀετῶν' πτῶμα di τὸ
σῶμα ἔγραψεν ὁ Ματθαῖοε, on which nearly the same words are
repeated by Euthymius, adding, that Christ is τροφὴ πνευματικὴ
τὼν we ἀετῶν καὶ ζωὴ αἰώνιος. (Huthym. Zygad. in Luc.
xv. ὅτ.
“Ὅπον τὸ πτῶμα, -τοῦτ' ἐστιν, ὅπου ὁ vide τοῦ ἀνθρώπον,
ἐκεῖ πάντες οἱ ἅγιοι οἱ κοῦφοι καὶ ὑψιπετεῖς- -ὥσπερ σώματος
νεκροῦ κειμένον πάντες οἱ σαρκοβόροι ὄρνεις ix’ αὐτὸ φέρονται. --
οὕτω καὶ τοῦ υἱοῦ τοῦ ἀνθρώπου τοὺ δι᾿ ἡμᾶς νεικρωθέντος καὶ
ἐπὶ οὐραροῦ pence’ πάντες ol ἅγιοι συναχθήσονται. (Theophyl.
in xvii.
The modern notion that Jerusalem is the πτῶμα, and the ἀετοὶ
the Romans, has been rightly rejected by Meyer, p. 398.
29. e0Oies] “ Non ad nostrum computum, sed divinum, in quo
dies mille sicus unus dies.” Ps. xc. 4. 2 Pet. iii. 8. (Glass. Phil.
Sacr. p. 447.) Hence the whole interval between the first Advent and
the second, is called in the Scriptures the /ast time (cp. 1 John ii. 18.
Acts ii. 17. 1 Cor. x. 11. Phil. iv. 5. Heb. i. 2. James v. 8. 1 Pet.
iv. 7), ἐσχάτη ὥρα, and the Judge is described as at the door. So it
is also in the mind of the Church. For example, in the Creed, after
“* He ascended into heaven, and sitteth on the right hand of God the
Father ena wo say immediately, “ from thence He shall come
in to j 6 quick and the dead” So the Holy Ghost writes.
id we ought to read Prophecy with the same mind as that with
which it is written.
hich by many of the Fath πὸ wey) Pagosa τόρ hve
whic! many of the Fathers (e. g. ) is 88 ἃ descri
tion of the Antichristian don in the last days, ἐπετεδαναβείν
before the second Advent of Christ.
Besides, observe ixsivesv,—those days, i.e. those great days of
trial, whenever they may be, a8 ἡμέρα ἐκείνη is that Day, that great
Day, the Day of Judgment, whenever it may be. 2 Thess. i. 10.
They who (like Me and others) argue from this verse, and
from v. 34, that our Lord represents His second coming as tmmediate,
not merely neglect all these considerations, but contradict the express
worde of Scripture. Seo xxiv. 6. 2 Thess. ii. 2. 2 Pet. iii. 8, 9.
— ὁ ἥλιος σκοτισθήσεται) See Mark xiii. 24, and on Luke xxi.
25. Rev. vi. 12; viii. 12. These Prophecies appear to have a double
sense,
First, to describe commotions and woes at Jerusalem, and the
signs physical and political (Joseph. B. J. vi. 5. 3. Evuseb. iii. 8)
before its destruction ; ὃ
_ ._ And secondly, troubles, alarms, and defections in the Church
before the End. The sun shall be darkened,—i. 6. the solar light
of Christ's Truth shall be dimmed, the lunar orb of the Church
shall be obscured by heresy and unbelief, and some who once shone
Wlehly as stars in the firmament of the Church shall fall from their
᾿ 80. σημεῖον τοῦ Υἱοῦ τοῦ ἀνθρώπου] (i.c. Υἱὸς τ΄ &., Glass. Phil.
Sac. 260.) Unbelieving men ask Me for ἃ sign from heaven (xii. 38;
xvi. 1), they shall then see one, and mourn at the sight. It is sup-
by some that this sign will be the cross. The sign of the Son
of Man is the cross shining more gloriously than the sun. Christ
comes to judgment bearing his wounds, and showing the manner of
his ignomirious death, that Sin may be self-condemned. Then the
tribes of the earth will wail because they pierced Him whom th
ought to have adored (Zech. xii. 10. John xix. 37), and did not profit
by His death for them. He mentions the Cross to be revealed here-
x in glory, that His diseiples may not be ashamed of the cross
here. (Hilary, Jerome, Chrys.) They ask for a sign from heaven,—
they shall then see Me coming from heaven.
— φυλαὶ τῆς ys] Observe γῆε,---ἰ. ©. the children of this world
as contrasted with those of heaven. So in Rev. xi. 10, ‘they that
dwell on the earth” are they who dote on earthly things, and have not
their hearts, their treasure, and their conversation, in heaven.
Jerome.)
81. rove ἀγγέλουςεἾ Seo Rev. vii. 1.
82. ἀπὸ δὲ τῆς cuxtis] Though these are heavenly things, yet
yn may learn wisdom concerning them from a common shrub on
ea
— τὴν παραβολήν] its parable,—the parable it is designed to
teach. jus our reminds us, that every thing on earth, how-
ever lowly, has to attentive minds its appropriate moral—its paratle
—concerning the kingdom of heaven. See Matt. vi. 28.
— τὰ φύλλα] its leaves.
33. ἐγγύς ἐστιν) He is near, and even at the door. See σ. 30;
James v. 9. ere is something solemn in the brevity of the
rase, without the nominative expressed.
ἡ γενεὰ αὕτη} This, like most other expressions in this pro-
phecy, has a double sense.
First, relative to Jerusalem destroyed by Christ coming to judge
it about aie years after this was said,—and
Secondly, to the world at large ;
As to the first, it affirms that the generation of the literal Israel
ἀπὰς living would not pass before the woes here predicted would fall
on lem;
As to the second, it declares that the spiritual Israel, ‘‘ the yene-
ration of them that seek the Lord™ (Ps. xxiv. 16, where yevea is used
by LXX. So Ps. Ixxii. 5, γενεὰ τῶν υἱῶν cov), would not pass
away,—i.e. that the faithful seed of Abraham would survive, and
that the blessings of the Gospel would be preserved intact, not-
withstanding all trials and afflictions of the Church, even to the End.
The generation of the Church will survive the world; but all
other generations, especially that of the frites of the earth, will pass
away. (Origen.
Tans qeserstion of the faithful, notwithstanditf§ all the affiic-
tions which be has described, will remain constant even to the end.
(Cp. Matt. xvi. 18.) Our Lord says, “heaven and earth shall
pass away,” to show that His Church is dearer to Him than the
elements, whose Lord He is. She is more precious in Hie eyes than
any creature; for all the creation will be dissolved, but the Church will
remain unimpaired. (Crys. Theophyl. in Luke xxi. Mark xiii.)
Christ's words have been already fulfilled in great measure,
From what is past, let us believe the future. (Chrys.)
36. spat] See Rev. ix. 15.
— οὐδὲ of ἀγγελοι---εἰ μὴ ὁ Πατήρ μον μόνος] which doce not
exclude the Son of God as the Agnnéta imagined. Christ does not
know it as Man, and it is not His office to declare it, as Son of God.
See on Mark xiii. 32.
By eaying that the Angels do tr it, He checked the dis-
(9 Ὥσπερ δὲ αἱ
() “ "Τότε δύο ἔσονται ἐν τῷ
διορυγῆναι τὴν οἰκίαν αὐτοῦ"
(52 & "Τίς ἄρα ἐστὶν ὁ πιστὸς δοῦλος καὶ φρόνιμος, ὃν
76 ST. MATTHEW XXIV. 37—51. XXYV. 1.
ν A 3 A > A ε ’ »
ἰβοβῳς ἄγγελοι τῶν οὐρανῶν, εἰ μὴ ὃ Πατήρ μον μένος. (ΥὉ Bowe ὃ
Gen.6.3-5. ἡμέραι τοῦ Νῶε, οὕτως ἔσται καὶ ἣ παρουσία τοῦ Υἱοῦ τοῦ ἀνθρώπον' * ὥσπερ
γὰρ ἦσαν ἐν ταῖς ἡμέραις ταῖς πρὸ τοῦ κατακλυσμοῦ τρώγοντες καὶ πίνοντες,
γαμοῦντες καὶ ἐκγαμίζοντες, ἄχρι ἧς ἡμέρας εἰσῆλθε Νῶε εἰς τὴν κιβωτὸν,
39 Ν > Lg ε ης Ν ν v 54
καὶ οὐκ ἔγνωσαν ἕως ἦλθεν ὃ κατακλυσμὸς καὶ ἦρεν ἅπαντας, οὕτως ἔσται
ΝῚ ε tA lel ca an 9 ᾽
eLuke 17,56, καὶ ἡ παρουσία τοῦ Υἱοῦ τοῦ ἀνθρώπου.
ἀγρῷ, ὁ εἷς παραλαμβάνεται, καὶ ὁ εἷς ἀφίεται. 41 δύο ἀλήθουσαι ἐν τῷ ᾿
μυλῶνι, μία παραλαμβάνεται, καὶ μία ἀφίεται. :
aA 4 Y e ε a
Mavis l3sss. (Fr) “? Γρηγορεῖτε οὖν, ὅτι οὐκ οἴδατε ποίᾳ ὥρᾳ ὁ Κύριος ὑμῶν ἔρχεται"
ul These 6,3, (354) ἀδυ ὁ εἶνο δὲ γινώσκετε, ὅτι εἰ ἤδει ὁ οἰκοδεσπότης ποίᾳ φυλακῇ ὁ κλέπτης
Luke 12. 39. ν 2 , Ν > ν
Her τε ἔρχεται, ἐγρηγόρησεν ἂν, καὶ οὐκ ἂν εἴασε
& 16. 15, 44 δ a \ © a , 9, Ψ δὍ᾽᾽᾽ιον > a ε ey a
διὰ τοῦτο καὶ ὑμεῖς γίνεσθε ἕτοιμοι: ὅτι, ἦ ὥρᾳ ov δοκεῖτε, ὁ Υἱὸς τοῦ
v Luke 13. 42, ἀνθρώπου ἔρχεται.
&e. a,
κατέστησεν ὁ κύριος αὐτοῦ ἐπὶ τῆς θεραπείας αὐτοῦ, τοῦ διδόναι αὐτοῖς τὴν
cy 3 a 266 , ε a 2 A Q e ΄ 2 A
x Rev. 16. 15. τροφὴν ἐν καιρῷ; (9) ae * μακάριος 6 δοῦλος ἐκεῖνος, ὃν ἐλθὼν ὁ κύριος αὐτοῦ
τὰ 35. 21. , εὑρήσει ποιοῦντα οὕτως" “7 " ἀμὴν λέγω ὑμῖν, ὅτι ἐπὶ πᾶσι τοῖς ὑπάρχουσιν
Lal
αὐτοῦ καταστήσει αὐτόν: (7) 4 ἐὰν δὲ εἴπῃ ὁ κακὸς δοῦλος ἐκεῖνος ἐν TH
δύ > A x (ζ e o ἐλθ, aA 49 . » a AY Ἔ
καρδίᾳ αὐτοῦ, Χρονίζει ὁ κύριος μον ἐλθεῖν, 49 καὶ ἄρξηται τύπτειν τοὺς συν
a 9 ’ lel
δούλους αὐτοῦ, ἐσθίῃ δὲ καὶ πίνῃ μετὰ τῶν μεθνόντων, © ἥξει ὁ κύριος τοῦ
᾿ i 9. » 9 ε»ἤ, Rd 9 a NX 93 v t > a. δὶ ε x
ra ares δούλου ἐκεώον. τ ἡμέρᾷ N οὐ προσδοκᾷ, καὺ εν ὡρᾷ N οὐ γψώσκευ ee Kat
ig > A A
a wade διχοτομήσει αὐτὸν, καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ὑποκριτῶν θήσει" ἐκεῖ ἔσται
ε A
ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων.
a Rev. 19. 7.
XXV. (7%)! * Τότε ὁμοιωθήσεται ἡ βασιλεία τῶν οὐρανῶν δέκα παρθένοις,
ciples from desiring to know it. He knew that they would be
dnguisidye concerning it, and restrains their curiosity. The times
ani
not willing to make your offerings, where will be your excuse at the
great day? On the other hand, He speaks of rewards to the wise
seagons are in the Father's own power, and they are not there-
fore for the Son to reveal. It is in this sense only that He says
that they are not known ly Him. (Chrys. citing Luke x: 22.).
The Arians say that the Son cannot be equal with the Father, if
the Son does not know what the Father knows. To whom we
that by the Son all things were made (John i. 3); and therefore all
times are made by Him, and all things are delivered to Him of the
Father (Matt. xi. 27), and all the treasures of wisdom are hid in Him
(Col. ii. 8). And when He savs it is not for His Apostles to know
the times and seasons which the Father has put in His own power
(Acts i. 7), He intimates that He Himself knows them ; but it is not
expedient for the Apostles to know them, in order that, being always
uncertain when the Judge will come, we may 80 live every ὧν as if
we were to be judged on that day. (Jerome ; see v. 44.)
81. Noe] He thus describes the suddenness of His coming. So the
Apostle, 1 Thess. v. 3,4. But how is it that He speaks of the ‘ribulation
of those days and yet com them to two periods of luxury? Be-
cause such will be the condition of the world, there will be great
excess, and surfeiting, and debauchery, and insensibility, imaginary
“peace and safety,” and yet ὁ tribulation, especially to the godly,
as Nosh and Lot. Such will be the times of Antichrist. (Ore)
40. τότε δύο] Men may make the same profession of faith, but with
different hearts. The mill represents the world of secular labour;
the housetop a life of contemplation ; the field a spiritual office in the
μεν τὴ ug. Ps, xxxvi. cxxxii. Quest. Ev. Cp. Ambrose, in Luke
xvii. 35.
From all ranks of life some will be taken and some left. (Chrys.,
who comparee Exod. xi. 5.
Men may labour side by side in the field, but not be rewarded
together at the Harvest. Let no one, therefore, plead their profession
as an excuse for sin. bog
Observe the present tense (παραλαμβάνεται) in these prophecies
—4denoting Certainty.
42. γρηγορεῆν +) ‘For such as you are at your death, such will
τὰ be at the day of judgment; and therefore, since Death is near,
u
ent is near; therefore, watch.”
49. miorés dovdos καὶ φρόνιμος) Called οἰκονόμος by St. Luke,
xii. 42; and these sentences specially concern the οἰκονόμοι, or
stewards of Christ's Mysteries,—the Bishops and Pastors of the
Church. See St. Ambrose in Luke xii. 49, and Theophyl. on Luke
xii. 42. Observe ὁ 2. ὃ. x. o., faithfulness is prudence.
Our Lord here is speaking Paar, | the proper use of worldly
substance, and of reason, power, graces, and all other talents common
to cach man’s truet. These words are specially applicable to Evil
Rulers, who ought to use all that they possess, whether wisdom, or
office, or riches, for the general weal. Hence He requires of them
rudence and fidelity. e speaks also to the Clergy, and to the
ich. If, when the Clergy spend larger sums for Christ, you are
and faithful servant, He will set him over all His goods. Who can
conceive the bleseedness of such an exaltation? (Chrys.) :
The layman is a steward of his own property, not less than he
is who dispenses the offerings of the Church. As the priest is not
authorized to scatter as He chooses what you offer for the poor,
neither are you justified in so dealing with your own wealth. For,
although you received it as an inheritance from your parents, yet all
your wealth is the property of God. And if you exact from others an
account of your oferiags to them, will not God require, with much
greater accuracy, a reckoning of His bounties from you? Do you
suppose that He will tolerate waste there? No! what He has com-
mitted, He has entrusted on this condition, that you should give to
others their meat in due season. He has confided it to you in love,
asan occasion for the manifestation of your own love, and that Ho
might thus kindle the love of man for man, and make it burn more
wen’: (Chrys.) :
ὁ here warns you of the severe punishment due to uncharitable-
ness and self-indulgence. Do ig imagine that you have any fing
of your own? No! what you have you hold in trust for the good οἱ
the poor. Could not God immediately take it from you? Yes; but
He Ἰουδὶν lends it to you that you may gain eternal glory by
charity. Think not, therefore, your property to be yours, but give
to God His own. He hath lent it to you as a talent, that you may
trade with it for Heaven. Nothing more offends Him than neglect
of our brother's salvation. Thus we forfeit our own. God will be
wroth with the evil servant, and command him to be cut asunder:
for God makes love the characteristic of His own disciples: and if a
man really loves, He will have a tender care for the things of him
whom He loves. (Chrys., who quotes 1 Cor. x. 24; xiii. 3. Rom.
xv. 2, 8. Phil. i. 23, 24. John xxi. 15, as inculcating the duty of
zeal for the salvation of others.) ἢ
48. χρονίζει ὁ κύριο" On the proper temper of mind to be
cherished with regard to these prop ecies, concerning the Second
Advent, see St. Augustine's admirable Epistle (cxcix.) to hia brother
bishop, Hesychius, deserving the careful attention of all students of
prophecy. ‘ Venict dies” (he says, Serm. xlvi.) ‘‘ quo cuncta addu-
centur in Judicium. Et ille dies, si seculo longé est, unicuique
homini, vite sue ultimus, prope est. Utrumque latere Deus voluit,
Vis non timere diem occultum ? Cam venerit, inveniat te paratum.”
δὶ. διχοτομήσειἾ Sce 1 Sam. xv. 88. 2 Sam. xii. 31. 1 Chron.
xx. 3. . di. δὲ iii, 29, “supplicium in δὲψ ύχους conveniens,”
( , and for those who make divisions. And yet it cannot
men 4 mie sane or annihilate 4, fee he i egeacier a afterwards
as having his part wi pocrites, where is weeping,
and that endless gnashing of teeth.
Cu. XXV. 1. wapOivore] 1—13, On this Parable, see Greg. M.
in Evan, i. 12
ST. MATTHEW XXV. 2—17. 77
αἵτινες λαβοῦσαι τὰς λαμπάδας αὐτῶν ἐξῆλθον εἰς ἀπάντησιν τοῦ νυμφίου.
2” Πέντε δὲ ἦσαν ἐξ αὐτῶν φρόνιμοι, καὶ πέντε pwpal ὅ αἵτινες pupal νον. 15. 47-50.
λαβοῦσαι τὰς λαμπάδας αὑτῶν οὐκ ἔλαβον μεθ᾽ ἑαντῶν ἔλαιον" * αἱ δὲ φρόνιμοι
ἔλαβον ἔλαιον ἐν τοῖς ἀγγείοις αὑτῶν μετὰ τῶν λαμπάδων αὑτῶν. ὃ Xpovi-
δὲ a , 2 a t ἐκάθευδ β « Ἀ42 δὲ ᾿
ζοντος τοῦ νυμφίου, ἐνύσταξαν πᾶσαι καὶ ἐκάθευδον. Μέσης δὲ νυκτὸς ο οἱ. 34. 51.
AY > 8 AY ε ’ » 95 θ > > ig 9 A
κραυγὴ γέγονεν, ᾿Ιδοὺ, ὁ νυμφίος ἔρχεται, ἐξέρχεσθε εἰς ἀπάντησιν αὐτοῦ.
1 Τότε ἠγέρθησαν “πᾶσαι ai παρθένοι ἐκεῖναι, καὶ ἐκόσμησαν τὰς λαμπάδας
ea ὃ ε δὲ Ν aA ’ i 4 <n é A ἐλ, , ε A
αὑτῶν. ὃ Ai δὲ μωραὶ ταῖς φρονίμοις εἶπον, Δότε ἡμῖν ἐκ τοῦ ἐλαίου ὑμῶν,
ὅτι αἱ λαμπάδες ἡμῶν σβῶνυνται. 5 ᾿Απεκρίθησαν δὲ αἱ φρόνιμοι λέγουσαι,
, 9 ν 52 , ec a NX δ A 4 a . AY a
Μήποτε οὐ μὴ ἀρκέσῃ ἡμῖν καὶ ὑμῖν: πορεύεσθε μᾶλλον πρὸς τοὺς πωλοῦντας,
[2
καὶ ἀγοράσατε ἑανταῖς.
10 Δ᾽ Απερχομένων δὲ αὐτῶν ἀγοράσαι, ἦλθεν ὁ
νυμφίος: καὶ αἱ ἕτοιμοι εἰσῆλθον per αὐτοῦ εἰς τοὺς γάμους: καὶ ἐκλείσθη
d Luke 18. 25. 3
e
ἡ θύρα. "™"Torepov δὲ ἔρχονται καὶ αἱ λοιπαὶ παρθένοι, λέγουσαι, Κύριε,
, y ef
κύριε, ἄνοιξον ἡμῖν.
12 ὁὋ δὲ ἀποκριθεὶς εἶπεν, ᾿Αμὴν λέγω ὑμῖν, οὐκ οἶδα « οἱ. τ. 25.
a aA t
ὑμᾶς. 8 Γρηγορεῖτε οὖν, ὅτι οὐκ οἴδατε THY ἡμέραν οὐδὲ τὴν ὥραν, ἐν ἢ τωι. 24. 4.
ὁ Υἱὸς τοῦ ἀνθρώπου. ἔρχεται.
ἐκάλεσε τοὺς ἰδίους δούλους, καὶ παρέδωκεν αὐτοῖς τὰ ὑπάρχοντα αὐτοῦ,
200) 14 89 δ ¥ > a. Mark 18. 33, 35.
Gr) ὥσπερ yap ἄνθρωπος ἀποδημῶν Luke 2]. 36,
1 Pet. 5. 8.
Rev. 16. 15.
(9 "" καὶ ᾧ μὲν ἔδωκε πέντε τάλαντα, ᾧ δὲ δύο, ᾧ δὲ ἕν, ἑκάστῳ κατὰ τὴν £ bute 9.12
ἰδίαν δύναμιν, καὶ ἀπεδήμησεν εὐθέως. 16 Πορευθεὶς δὲ ὁ τὰ πέντε τάλαντα
λαβὼν εἰργάσατο ἐν αὐτοῖς, καὶ ἐποίησεν ἄλλα πέντε τάλαντα. 17" “Ωσαύτως v2 Pet. 5.15.
Our Lord proceeds to inculcate still farther the need of com-
seein | to the spiritual and temporal good of others. The Vir-
gine must have oil in their lamps. (Chrys.)
By tho Virgins He means all in the Visible Church; by the wise
who have oil, those who have faith and works; by the foolish who
have lamps but no oil, those who appear to confess God with the
same faith as the wise, but do not maintain good works, (Je-
rome.
rey are called Virgins, because the souls of Christians are
espoused in baptism as chaste Virgins to Christ £ Cor. xi. 2), and
wait for the coming of the Νυμφίος from heaven, Rev. xxii. 17.
Comp. Milton’s beautiful Sonnet “ to a Virtuous young Lady,”
Sonnet ix.
— εἰς ἀπάντησιν] On these nuptial rites, see Jaka, Archeol.
§ 154. Judges xiv. 11. Ps. xlv. 15, cf. Isa. lxi. 10.
the Hol wig ay ure and holy oil (1 John ii. τῇ 3) of spiritual
is the fruit of works. The Vessels are our human bodies, within
which we ought to have the treasure of good conscience. The wed-
ding is the institution of ἃ glorious immortality. The delay of the
Bridegroom is the time of repentance. The sleep of those who wait
is the rest of believers, and the τὴ πότ death of all, in the time of
repentance. The shout at midnight is the uncertainty of the last
trump. The taking of the lampe is the resumption of our bodies.
Their light is the manifestation of good works. The wise Virgins
are they who have the opportunities given them of working out their
salvation, and have prepared themselves for the coming of their Lord.
The foolish are they who have only thought of present and worldly
things, and have made no provision for the Resurrection, when no
one will be benefited by the works of another. Every one must
provide oi] for Ais own lamp.
δ. ἐνύσταξαν καὶ ἐκάθευδον ΤΆΣ ΓΕ asleep in death. (Hilury.)
“Dormire enim mori est.” So Greg. M. |
The re ε from δὲ, Hilary. The Bridegroom is Christ. Oil
— νυμφίοε
(Greg. spas peti is not found in some ancient MSS, and
ersions, and may perhaps be a subsequent addition.
8. αἱ Aauwddrs ἡμῶν σβέννυνται) i.e. they had died in a careless
unprofitable condition, and their lamps were gone owt, and now it was
too late to ask for oil: ‘‘ Excesserat emendi tempus, nec adveniente
die judicii locus erit panitentix.” ( Hieron.)
9. μήποτε οὗ μὴ ἀρκέσῃ ἡμῖν καὶ ὑμῖν] “ Non possunt in die
judicii aliorum virtutes aliorum vitia sublevare.” ( Hieron.)
— πορ.] δὲ is added by Elz., but is not found in A, B, D, G, H,
K, S, V, and other MSS,
No one in the other world will be able to be an advocate for.
those who are delivered up for inigment by their own works. No
one, however charitably disposed, will plead for us then, not because
no one will be willing, but because no one will be able. This is what
Abraham intimates in the parable (Luke xvi. 29). And although
after our death we ourselves may be charitably dis , a8 the rich
man was for the salvation of his relations, this wil) be of no avail.
He had neglected the at his gate in his lifetime, and he could
do nothing for his brethren or himeelf after his death. (Chrys.)
12. οὐκ οἷδα ὑμᾶς ‘Quid prodest voce invocare Quem
neges? Novit Dominus qui sunt Ejus (2 Tim. ii. 19) et qui Eum
ignorat, ignorabitur ab Eo.” At the Great Day, every one will be
rewarded according to his works. And although men may be as
Virgins, both in purity of body and in the profession of the true faith,
yet if they have not oil, they will not be acknowledged by Christ.
(Jerome.)
18. γρηγορεῖτε οὖν] As our Lord says, Luke xii. 35, “Let
your loins be girded about, and your dights burning, and be ye your-
selves like unto men that wait for their Lord.” ‘Semper extre-
mum diem debemus metuere, quem nunquam possumus previdere.”
— ὅτι οὐκ οἵδατε τὴν ἡμέραν] “ Latet ultimus dies, ut obser-
ventur omnes dies.” (Ang.
— ἐν ῥ---ἄρχεταιἾ omitted by A, B, L, X, and some other MSS.
and Versions.
14. ἄνθρωπος ἀποδημῶν] Christ, in leaving this world at His
Ascension, gave gifts to men Se iv. 8), and now in Heaven dis-
penses talents to each severally, of which, when He comes again, He
will require an account.
Compare the Parable of the Pounds (Mine), Luke xix. 11—
28, and see notes there. Some of the most remarkable points of
difference between these two Parables are as follows, υ
That of the Talents was spoken to the disciples ;
That of the Pounds to the Multitude when they drew near
Jerusalem, and thought the kingdom of God should immediately
appear, and that our Lord would immediately display Himself as
hing of the Jews.
In the Parable of the Talents, all men are represented as slaves
(chs) of Christ, called simply ἄνθρωπος, and among them He
istributes His goods; and they who do not improve His gifts, but
bury them in the ground, are cast out into outer darkness.
In that of the Pounds, Christ, here called an ἄνθρωπος εὐγενὴς,
selects ten servants who are contrasted with His wo\ira:—the citi-
zens of this world, who hate Him, and oppose His claims to the
Kingdom; and the judgment of the unprofitable servant who hides
his pound in ea napkin, and the reward of the faithful who remain
steadfast in their Lord's absence, notwithstanding the opposition of
the world, is combined with the destruction of all His enemies who
would not have Him to reign over them.
: δ 9100 thie Parable see the Homily of Greg. M. in Evang.
i. 9, p. ;
78 ST. MATTHEW ΧΧΥ͂. 18—41.
1Ecclus. 20.80. καὶ ὁ τὰ δύο ἐκέρδησε καὶ αὐτὸς ἄλλα δύο. 1δ' Ὁ δὲ τὸ ἐν λαβὼν ἀπελθὼν
ὦρυξεν ἐν τῇ γῇ, καὶ ἀπέκρυψε τὸ ἀργύριον τοῦ κυρίον αὐτοῦ. | Μετὰ δὲ
χρόνον πολὺν ἔρχεται ὃ κύριος τῶν δούλων ἐκείνων, καὶ συναίρει per’ αὐτῶν
λόγον. 39 Καὶ προσελθὼν ὁ τὰ πῶτε τάλαντα λαβὼν, προσήνεγκεν
πῶτε τάλαντα, λέγων, Κύριε, πέντε τάλαντά μοι παρέδωκας" ἴδε, ἄλλα πέντε
¥ A A a a
poh. Αι {7 59, τάλαντα ἐκέρδησα ἐπ᾿ αὐτοῖς. 31} Ἔφη αὐτῷ ὁ κύριος αὐτοῦ, Εὖ, δοῦλε ἀγαθὲ
Ν Ν 9 aA
καὶ more, ἐπὶ ὀλίγα ἧς πιστὸς, ἐπὶ πολλῶν σε καταστήσω" εἴσελθε εἰς τὴν
χαρὰν τοῦ κυρίου σου. ™ Προσελθὼν δὲ καὶ ὁ τὰ δύο τάλαντα λαβὼν, εἶπε,
Κύριε, δύο τάλαντά μοι παρέδωκας: ἴδε, ἄλλα δύο τάλαντα ἐκέρδησα ἐπὶ
αὐτοῖς. 3 Ἔφη αὐτῷ ὁ κύριος αὐτοῦ, Εὖ, δοῦλε ἀγαθὲ καὶ πιστὲ, ἐπὶ ὀλίγα
ἧς πιστὸς, ἐπὶ πολλῶν σε καταστήσω, εἴσελθε εἰς τὴν χαρὰν τοῦ κυρίου σου.
ες Ἢ προσελθὼν δὲ καὶ ὁ τὸ ἕν τάλαντον εἰληφὼς, εἶπε, Κύριε, ἔγνων σε ὅτι
σκληρὸς εἶ ἄνθρωπος, θερίζων ὅπου οὐκ ἔσπειρας, καὶ συνάγων ὅθεν οὐ διεσκόρ-
mas’ 35 καὶ φοβηθεὶς, ἀπελθὼν ἔκρυψα τὸ τάλαντόν σον ἐν τῇ γῇ" ἴδε, ἔχεις
ke 19. 2 Ν , 46 κ᾽ LY ε ,’ > a 7 A a x
¥ Luke 19.32 χὸ σόν. . ᾿Αποκριθεὶς δὲ ὁ κύριος αὐτοῦ εἶπεν αὐτῷ, Πονηρὲ δοῦλε καὶ
ὀκνηρὲ, poets ὅτι θερίζω ὅπου οὐκ ἔσπειρα, καὶ συνάγω ὅθεν οὐ διεσκόρπισα!
7 ἔδει οὖν σε βαλεῖν τὸ ἀργύριόν μον τοῖς τραπεζίταις" καὶ ἐλθὼν ἐγὼ ἐκο-
μισάμην ἂν τὸ ἐμὸν σὺν τόκῳ: 3 ἄρατε οὖν ἀπ᾽ αὐτοῦ τὸ τάλαντον, καὶ δότε
ieh18.12. τῷ ἔχοντι τὰ δέκα τάλαντα. (5) 3 ' Τῷ γὰρ ἔχοντι παντὶ δοθήσεται, καὶ
Mark 4. 25. ’ ἐπὸ δὲ aA oy κ , ay > 4.2 23 95 δ
Lukes 18. περισσευθήσεται: ἀπὸ δὲ τοῦ μὴ ἔχοντος Kal ὃ ἔχει ἀρθήσεται ἀπ᾽ αὐτοῦ.
. 36. 479 “4 ‘a a
geese 3. (9 ὅ0 ὦ Καὶ τὸν ἀχρεῖον δοῦλον ἐκβάλετε εἰς τὸ σκότος τὸ ἐξώτερον' ἐκεῖ
ε Ν ε a A ᾽
ΕΊΣ: ἔσται ὃ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων.
Ὁ Zech. 14. δ. (2) 81" Ὅταν δὲ ἔλθῃ ὁ Υἱὸς τοῦ ἀνθρώπου ἐν τῇ δόξῃ αὐτοῦ, καὶ πάντες
1 Thess. 4. 16. ΞΟ, ᾿ » oa , , 9. ν , , > = 390 ,
bine Li οὗ ἅγιοι ἄγγελοι μετ᾽ αὐτοῦ, τότε καθίσει ἐπὶ θρόνου δόξης αὐτοῦ, ™ " καὶ
ae: συναχθήσεται ἔμπροσθεν αὐτοῦ πάντα τὰ ἔθνη" καὶ ἀφοριεῖ αὐτοὺς ἀπ᾽ ἀλλή-
ο Kom. 14. 10. 9 ε ν᾿ > , δ , aos a 2.7 33 ‘ ,
3 στ. 5.1. λων, ὥσπερ ὃ ποιμὴν ἀφορίζει τὰ πρόβατα ἀπὸ τῶν ἐρίφων: * καὶ στήσει
Ezek. 84. 17, 20. Ἢ ‘ ’ ὃ a 9. A δ 27 3 > , 34 pm ~
ani. τὰ μὲν πρόβατα ἐκ δεξιῶν αὐτοῦ, τὰ δὲ ἐρίφια ἐξ εὐωνύμων. Τότε ἐρεῖ
οὐ. 11. 16. ὁ βασιλεὺς τοῖς ἐκ δεξιῶν αὐτοῦ, Δεῦτε, οἱ εὐλογημένοι τοῦ Πατρός μου, κληρο-
ja. 5.7. Ρομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμον" * 9 ἐπεί-
k. 18. 7. Μὰ
Eecles.7.99. νασα γὰρ, καὶ ἐδώκατέ μοι φαγεῖν: ἐδίψησα, καὶ ἐποτίσατέ pe ξένος ἤμην,
james 1. 2/.
καὶ συνηγάγετέ pe 885 γυμνὸς, καὶ περιεβάλετέ pe ἠσθένησα, καὶ ἐπεσκέψασθέ
pe ἐν φυλακῇ ἤμην, καὶ ἤλθετε πρός pe. 7 Τότε ἀποκριθήσονται αὐτῷ οἱ
δίκαιοι, λέγοντες, Κύριε, πότε σὲ εἴδομεν πεινῶντα, καὶ ἐθρέψαμεν ; ἢ διψῶντα,
καὶ ἐποτίσαμεν ; * πότε δέ σε εἴδομεν ξένον, καὶ συνηγάγομεν ; ἣ γυμνὸν,
καὶ περιεβάλομεν ; 89 πότε δέ σε εἴδομεν ἀσθενῆ, ἣ ἐν φυλακῇ, καὶ ἤλθομεν
rPrv.i-17. πρός σε; 4°" Καὶ ἀποκριθεὶς ὁ βασιλεὺς ἐρεῖ αὐτοῖς, ᾿Αμὴν λέγω ὑμῖν, ἐφ᾽
ὅσον ἐποιήσατε ἑνὶ τούτων τῶν ἀδελφῶν μον τῶν ἐλαχίστων, ἐμοὶ ἐποιήσατε.
h. 7. 23. 41s mg Pre, δ a κ > , , 39.» a e ,
ΠΧ Τότε ἐρεῖ καὶ τοῖς ἐξ εὐωνύμων, Πορεύεσθε ἀπ᾽ ἐμοῦ οἱ κατηραμένοι
Ps. 6. 8. 3 δ a nN 27 x 2 2 2 4 Bor ‘ a 9 ὅλ. 9. A
Pras Ο εἰς τὸ πῦρ τὸ αἰώνιον τὸ ἡτοιμασμένον τῷ Διαβόχῳ καὶ τοῖς ἀγγέλοις αὐτοῦ"
21. ign] Some MSS. add δέ. 81. ἅγιοι] Omitted by B, D, L.
24. Ocpi earn oer at a Hebrew proverb (see Vorst. p. 822). 838. ἐρίφια] “Sheep,” says Chrys., “are profitable by their wool,
διασκορπίζω is the Hebrew Τῷ (paradh), or mu (zarak), | their milk, their offspring. Not eo goats; they re ὁ μη γε -
(Ruth iii, 2). Chald. ny (berar), ‘ventilare,” ‘vannare,’ to win- | 9% of life.” . δυσωδία, in opposition to the sweet and
now. Dan. ii. 35.
25. HoPntsi] See on Luke xix. 20. 4
κνηρέ] ὄκνος, φνγὴ πόνων. (Phavorin.)
Observe, it is not only the sinner who is cast into outer dark-
ness, but he also who does not do good. Nothing is so pleasing to
God as edification. Let us listen to the warning while we have
time; let us have oi] in our lamps, and improve our talents in the
salvation of others, and for the glory of God. (Chrys.)
21. τοῖς τραπεζίταιν-- τόκῳ] This question of our Lord may
throw some light on the question concerning the lawfulness of usury.
On which see Bp. Andrewes, " De Usuris,” ed. 1629. Bp. Sanderson,
“Case of Usury,” ii. 132; iii. 121; v. 127. Grotius, in Luc. vi. 34.
Gerhard’s Loci Theol. vi. p. 645. Pocock's Life, p. 346. One of
our Lord's reputed sayings was γίγνεσθε δόκιμοι τραπεζῖται.
Origen in Matth. xxii. See Fabric, Cod. Apoc. p. 330,
fragrant sacrifice of holy and charitable deeds. See Phil. iv. 18,
ὀσμὴν εὐωδέας θυσίαν δεκτὴν.---41.ο ἀσέλγεια in Sept to
chastity and holiness of life. ‘“Ipsi mali demones i onryty
Hebreis dicuntur." (Rosen.)
35. δεῦτε, ol εὐλογημένοι---πείνασα γάρ] See St. Aug.
Serm. xviii. 4 and 1x. 9, and Dr. Barrow's Sermon xxxi. vol. ii. p. 138,
‘On the Duty and Reward of Bounty to the Poor.”
41. τὸ πῦρ τὸ αἰώνιον) the fire, that is everlasting; much
stronger than πῦρ αἰώνιον.
— τὸ πῦρ τὸ αἰώνιον τὸ ἡτοιμασμένον τῷ Διαβόλῳ)
In verse 34 He describes the joys of heaven as ἃ «Aypovoula
a pre Sor men by God even from the beginning: But the pains of
ell are not described as prepared for men, but for the Devil and his
Angels. God designs eternal happiness for men; thoy incur eternal
misery by their own acts. .
ST. MATTHEW ΧΧΥ͂. 42—46. ΧΧΥ͂Ι. 1—7.
79
2 ἐπείνασα yap, καὶ οὐκ ἐδώκατέ μοι φαγεῖν: ἐδίψησα, καὶ οὐκ ἐποτίσατέ pe
45 ξένος ἤμην, καὶ οὗ σννηγάγετέ pe γυμνὸς, καὶ οὐ περιεβάλετέ pe ἀσθενὴς
καὶ ἐν φυλακῇ, καὶ οὐκ ἐπεσκέψασθέ με. “4 Τότε ἀποκριθήσονται καὶ αὐτοὶ,
λέγοντες, Κύριε, πότε σὲ εἴδομεν πεινῶντα, ἢ διψῶντα, ἢ ξένον, ἣ γυμνὸν, ἢ
ἀσθενῆ, ἣ ἐν φυλακῇ, καὶ οὐ διηκονήσαμέν σοι; “ Τότε ἀποκριθήσεται αὐτοῖς,
, 3 AY id ea 3 9 > > , en 4 A 2 ’
λέγων, ᾿Αμὴν λέγω ὑμῖν, ἐφ᾽ ὅσον οὐκ ἐποιήσατε ἑνὶ τούτων τῶν ἐλαχίστων,
οὐδὲ ἐμοὶ ἐποιήσατε. 45 " Καὶ ἀπελεύσονται οὗτοι εἰς κόλασιν αἰώνιον, οἱ δὲ tyonn 5. 39.
δί > AY 7
ίκαιοι εἰς ζωὴν αἰώνιον.
XXVI. (59 1" Kat ἐγίνετο, ὅτε ἐτέλεσεν ὁ ᾿Ιησοῦς πάντας τοὺς λόγους « Μεικ "1.
’ a a sa 9 ” S Qe ε 5 , Luke 32. 1.
τούτους, εἶπε τοῖς μαθηταῖς αὐτοῦ, 2 Οἴδατε ὅτι μετὰ δύο ἡμέρας τὸ πάσχα
γίνεται καὶ ὃ Υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς τὸ σταυρωθῆναι. (Fr) 8" Τότε υ »". 5. .
0)
hn 11. 47.
Lal Ὁ lel lel J
συνήχθησαν οἱ ἀρχιερεῖς καὶ of γραμματεῖς καὶ οἱ πρεσβύτεροι τοῦ λαοῦ Acts4. 25, δο.
εἰς τὴν αὐλὴν τοῦ ἀρχιερέως, τοῦ λεγομένον Καϊάφα, 4 καὶ συνεβουλεύσαντο
ἵνα τὸν ᾿Ιησοῦν δόλῳ κρατήσωσι καὶ ἀποκτείνωσιν" ὅ " ἔλεγον δέ, Μὴ ἐν τῇ cMarcit.2.
ἑορτῇ, ἵνα μὴ θόρυβος yanra: ἐν τῷ λαῷ.
(9 “ " Τοῦ δὲ ᾿Ιησοῦ γενομένον ἐν Βηθανίᾳ ἐν οἰκίᾳ Σίμωνος τοῦ λεπροῦ,
d Mark 14. 8.
Jobo 11.1, 2.
7 προσῆλθεν αὐτῷ γυνὴ ἀλάβαστρον μύρου ἔχουσα Bapuripov, καὶ κατέχεεν 3.13.8:
44. ἀποκριθήσονται) Some MSS. add αὐτῷ, but the balance of
evidence is against it.
46. αἰώνιον) The eame word is used Py our Future Judge to
describe the duration of heavenly joys and of hell torments. Cf. Rev.
xx. 10. Dan. xii. 2, where the word αἰώνιοε is used twice in the
LXX as it is here by our Lord. In the original the word oti
(olam) is used twice. Indeed, our Lord's words here are a solemn
iteration of those in Dan. xii. 2, πολλοὶ τῶν καθευδόντων dva-
“στήσονται, οἱ μὲν els ζωὴν αἰώνιον, οἱ δὲ ale αἰσχύνην αἰώνιον.
The punishment of hell and the joys of heaven are both of them
eternal. (Aug. de Fide et Op. 15; de Civ. Dei, xix. 11; xxi. 8—11.
Greg. Moral. xxxiv.)
The word αἰὼν (as was observed above, xii. 32) corresponds to
‘the Hebrew Οὐ (o/am), which appears to be derived from the unused
root (alam), to conceal ; 80 that the radical idea in αἰὼν, as used
in Holy Scripture, is indefinite time; and thus the word αἰὼν comes
‘to be fitly applied to this world, of which we do not know the dura-
tion; and to the world to come, of which no end is visible,
because that World is Eternal. This consideration may perbaps
check ulations concerning the duration of future Punshinents
What the sense of the Christian Church has been on this subject we
12, and St. Hippol: us, Philosophumena, p. , and de Universo,
p. 22], ed. Fabric. "St Clem. Rom. i. 25. ror. Dr. He ἣν Trea-
tise on this subject. Works, vol. ii. 7—273, ed. Oxf. 1828.
Ox. XXVI. 3. τὸ πάσχα] Hoebr. πῸΒ (pesah), transitus, from
root mpg (pasah), transit (Exod. xii. 111). As the sufferings of
our Blessed Lord, the Lamb of God, were typified by the death of the
Paschal Lamb, a bone of which was not to be broken, and whose
blood was to be sprinkled on the door-posts of the houses that the
destroying Angel might pass over them when he smote the Feyptiane
and delivered foal, it is not surprising that some of the G and
latin Fathers connected the Passover with the word πάσχω, to
wher, and with the sufferings of Christ, the true Passover, Whose
blood reconciles us to God, and saves us from everlasting death, and
purchases for us life eternal. Almighty God ie the Author of Lan-
guage, and there may be a superintending providence, and even a pro-
ρος character in its usea; and there seems to be ἃ paronomasia in
ὁ xxii. 15, ἐπιθυμίᾳ ἐπεθύμησα τοῦτο τὸ πάσχα φαγεῖν
μεθ᾽ ὑμῶν, πρὸ τοῦ με παθεῖν. The Holy Spirit loves to use this
figure in the Sacred Oracles, See Gen. ix. 6. 2/; xviii. 27; and the
numerous other instances at the close of Dr. Wilson's Bible Student's
Guide. Lond. 1850, p. pxc1.
After His description of the last Jonge and of future rewards
and punishments, our Lord age of His own Passion. Thus He
soggests the question,—If such glory is in store for you hereafter,
1 The following account of the use of the word πάσχα in the N. T. js
from Καὶ winoet.
“ Vocabulum πάσχα est origine Hebraicum, Exod. xii. 11, et prop.
“*Notat transitum, tranegressum, ἃ mR, transiit, pepercit, liberavil,
unde Syffimach. Ex. }. c. vertit ὑπέρβασις et Joseph. Ant. fi. 14. 6. usus
est voc. ὑπερβασία.
**Deinde πάσχα dicebatur ognus paschalis, quotannis ἃ Judais die
XIv. mensis Nisan, post occasum solis, chm ergo jam esset dies xv.
mensis Nisan, comedendus, vid. Exod. xii. 6. Num. ix. 5, agnus pas-
ehalis hoc nomine insigniebatur, quia cruor ejus, quo imbuti erant postes
why should you fear ari suffering? He does not say,—You know
that after two days I shall be delivered to be crucified; but— After two
days is the Passover, and the Son of Man shall be delivered, showing
that what would take place was a Mystery, a Festival celebrated for
the salration of the World; and that His Passion is our Liberation
from innumerable woes ; by mentioning the Passover, He reminds
them of the deliverance of old from
He thus showed aleo that all that He suffered He foreknew; and
ar He sae by ἐν own dg ae on v. 17.) ᾿
. ἀρχιερέως, τοῦ λεγομένου Καϊάφα) It was necessary to reco!
his hes 3 for the high-priests were now frequently ag ae by tho
Romans, and others put in their room. (See Joseph. B. J. xviii. 2)
Annas had been deposed a.p. 16 by Valerius Gratus; then Ismae
was appointed ; then Eleszar, son of Annas; then Simon ; then (4.p.
26) Joseph or Caiaphas, son-in-law of Annas, to the year 4.0. 36,
(Joseph. Ant. xviii. 4.)
6. μὴ iv τῇ ἑορτῇ Observe Christ's power over His enemies in
His death. Oftentimes when they endeavoured to take Him, He
from them, for He would not then be taken (John x. 39).
But at the time when they had desired νοΐ to take Him, viz at the
Passover (cp. Luke xxii. 6), then He willed to be taken, and they,
though wsvtlling, took Him (Euthym.); and so they fulfilled the Pro-
phecies in killing Him Who 1s the true Passover, and in ing Him
to be the Christ. (Cp. Leo, Serm. lviii. Theophyl. in Marc. xiv. 2.)
Observe aleo: the Jews were accustomed to have executions at
the Passover in order to inspire terror into a larger number of people
then collected at Jerusalem, and for a salutary example to them.
Rosen.) They now desire to deviate from their usual practice.
αἱ God does not allow them to do so—in order that the of
Christ may be more public and illustrious.
— μὴ θόρυβος] Not because it was a holy season.
Hence it a that they had no religious scruples sgainst trans-
acting judicial business at the Passover.
6. τοῦ δὲ ᾿Ιησοῦ γενομένου] Hore is an instance of γϑουρειμίσειον:
See above on xx. 29. This incident took place some days before our
Lord's betrayal, but St. Matthew introduces it here to mark the cow-
trast between Mary and Judas. Judas murmured against her (John
xii. 4) because she had bestowed on our Lord the offering of this
precious ointment which might have been sold for three hundred pence
(Mark xiv. δ). and He sells his Master for thirty pieces of silver, or
sixty pence. See xxvii. 3, and on Mark xiv. 5.
ἐν Βηθανίᾳ) the Place of Dates, of Palms; see above, Matt.
xxi. 17; hence the Bata φόινίκων (John xii. 13) strewed in our
Lord's path the following day.
— Σίμωνος τοῦ λεπροῦ) Not that he wasa leper then, but who
had been a leper; and perhaps he had been healed of his leprosy by
Christ, as Matthew is called the Publican (x. 3), though he had
been called by Christ from being » Publican to be an Apostle. Cp. on
Mark ii. 26.
‘7. γυνή] Mary, the sister of Martha and Lazarus. John xii. 2—8.
— ἀλάβαστρον) A cruse of alabaster, ἀγγεῖον μυροδόχον.
forium domuum Israejitarum ex Egypte migraturorum, defendebat ab iis
ceedem, ita, ut angelus mortis, gyptiorum _primoneniios percutiens,
Israelitarum domos prateriret, vid. interpp. ad Ex. 1. c.
* Denique a nominabatur etiam ut bh. 1. ipsum Paschatos fee-
tum, qudd septem diebus, φίδι Judai vesci debebant panibus infer-
pena με μον ΗΝ 6. ae 18, or aimee Li μηθο festum
jpsum vocabatur τὰ ἄζυμα Vv. 17. ἡ ἑορτὴ τῶν ἀζύμων Luc. xxii. 1. yive-
ol aoa ar haglorerrerd rere reg
γίνε pos est pro a σέ, εἰ atque res let Hebr.
niga ἘΣ ogg. xxill 33, bl Alan οὐκ dyads τὸ πάσχα τοῦτοι"
80
ST. MATTHEW XXVI. 8—22.
e Ν ,
e Mark 14.4, 86, ἐπὶ τὴν κεφαλὴν αὐτοῦ ἀνακειμένον. ὃ. "᾿Ιδόντες δὲ οἱ μαθηταὶ αὐτοῦ, ἠγανάκ-
John 12. 4.
τησαν, λέγοντες, Eis τί ἡ ἀπώλεια αὕτη; 9 ἠδύνατο γὰρ τοῦτο πραθῆναι
πολλοῦ, καὶ δοθῆναι τοῖς πτωχοῖς. 10 Γνοὺς δὲ ὁ ᾿Ιησοῦς εἶπεν αὐτοῖς, Τί
f Deut. 15. 11.
John 12. 8.
gch. 18. 20.
& 28. 20.
4 2 aA ’ Ὁ ἈΝ x > , 3 > 2 ll f ,
κόπους παρέχετε τῇ γυναικί; ἔργον γὰρ καλὸν εἰργάσατο eis ἐμέ: |! ' πάντοτε
γὰρ τοὺς πτωχοὺς ἔχετε μεθ᾽ ἑαυτῶν " ἐμὲ δὲ οὐ πάντοτε ἔχετε: (Fr) 12 βα-
λοῦσα γὰρ αὕτη τὸ μύρον τοῦτο ἐπὶ τοῦ σώματός μου, πρὸς τὸ ἐνταφιάσαι
με ἐποίησεν: | ἀμὴν λέγω ὑμῖν, ὅπου ἐὰν κηρυχθῇ τὸ εὐαγγέλιον τοῦτο ἐν
Ὁ KO λαληθή ὶ ὃ ἐποίησεν αὕτη εἰ όσυνον αὐτῆ
ὅλῳ τῷ κόσμῳ, λαληθήσεται καὶ ὃ ἐποίησεν αὕτη εἰς μνημ' ὑτῆς.
h Mark 14. 10,
&c.
Luke 22. 3, δε.
i Zech. 11. 12.
ch. 27. 3. 2? e . » 2 A , > ,
pee αντον ; Ou δὲ εστησ. αν αὐτῷ 7 ριακοντα ἀργνυρια"'
> , ν 2 8 aA
εὐκαιρίαν ἵνα αὐτὸν παραδῷ.
(32) 1." Τότε πορευθεὶς εἷς τῶν δώδεκα, ὁ λεγόμενος ᾿Ιούδας ᾿Ισκαριώτης,
πρὸς τοὺς ἀρχιερεῖς, 15 εἶπε, ' Τί θέλετέ μοι δοῦναι, κἀγὼ ὑμῖν παραδώσω
16 καὶ ἀπὸ τότε ἐζήτει
11 Τῇ δὲ πρώτῃ τῶν ἀζύμων προσῆλθον οἱ μαθηταὶ τῷ ᾿Ιησοῦ λέγοντες,
Ποῦ θέλεις ἑτοιμάσωμέν σοι φαγεῖν τὸ πάσχα ; 1° Ὁ δὲ εἶπεν, Ὑπάγετε εἰς
τὴν πόλιν πρὸς τὸν δεῖνα, καὶ εἴπατε αὐτῷ, Ὃ διδάσκαλος λέγει, Ὁ καιρός
μου ἐγγύς ἐστι, πρὸς σὲ ποιῶ τὸ πάσχα μετὰ τῶν μαθητῶν pov. .3 Καὶ
ἐποίησαν οἱ μαθηταὶ ὡς συνέταξεν αὐτοῖς ὁ ᾿Ιησοῦς" καὶ ἡτοίμασαν τὸ πάσχα.
Mark 14. 17, &e.
uke 22. 14.
John 13. 21.
391 ᾿Οψίας δὲ γενομένης ἀνέκειτο μετὰ τῶν δώδεκα"
αὐτῶν, εἶπεν, ᾿Αμὴν λέγω ὑμῖν, ὅτι εἷς ἐξ ὑμῶν παραδώσει με. (7) 3 καὶ
39) 31 καὶ, ἐσθιόντων
(Euthym.) “ Unguenta optimé servantur in alabastris.” (Plin. N. H.
xiii. ὃ “ Nardi pererony® eliciet cadum.” (Horat. Od. iv. 12. 17.)
See further on Mark xiv. ᾿
8. ἀπώλεια] A fit question for the υἱὸς ἀπωλείας, John xvii. 12.
11. ἐμὲ δὲ οὐ πάντοτε ἔχετε) How then could He afterwards say
to His Apostles, “I am with you always?” Matt. xxviii. 20. Be-
cause He is now ξ νεὼς | of His corporal presence. See 2 Cor. v. 16.
(Jerome.) My Divine ce will be with you for ever, but you
will not always have My human body, which she has anointed.
Can He then be eaid to be present and carnally in the Hol
Eucharist, which is to be celebrated in Hie Church even 4ll He
come? (1 Cor. xi. 26.) And may not this saying be designed as a
caution against such a notion concerning that Sacrament which He
was now about to institute ἢ
12. πρὸς τὸ ἐνταφ.} to embalm Me, from a divinely vouchsafed
instinct and presentiment of My death; a reward for her love.
18. εὐαγγέλιον.---ὅλῳ τῷ κόσμῳ) When St. Matthew wrote and
published this prophecy, the Sot was not preached in the whole
‘world, and it was not a century old. But it has now been preached
for eighteen centuries, and has been circulated in many hundreds
of Versions in the pres Mageages and countries of the world;
and in this fulfilment of the prophecy we see an evidence of its
truth.
15. ἔστησαν) An allusion to the words of the prophecy, Zech.
xi. 12 (Scholef.), “they weighed for my price.” See below, xxvii. 9.
— τριάκοντα ἀργύρια] thirty ; the price of a slave.
Exod. xxi. 32. Werre) Comp. also the sale of Joseph by his
brethren, Gen. xxxvii. 28.
Judas wished thus to compensate in part what he thought he had
lost by the effusion of the ointment. (Jerome.) See on xxvii. 3.
tionalist Interpreters object that the conduct of Judas is in-
credible in selling his Master for eo paltry a sum; but they forget
that when Satan has entered into a man's heart he ἐπυπαρὶν over his
victim by infatuating him, and making him sell his birthright for a
mess of pottage.
A respectable Roman Catholic Expositor calls this the οὗ-
jection of “ many Protestant Interpreters.” Arnoldi, p. 500, and see
p. 576, “ Recent Protestant Expositors pronounce the Gospel account
of the sealing of the sepulchre (Matt. xxvii. 66), and the bribery of
the soldiers to be legendary, because if it had been true, the women
would never have come to embalm the Body.” Into that contempt
has Rationalism brought the name of Protestant /
11. τῇ πρώτῃ τῶν ἀζύμων) See on Mark xiv. 12.
They reckon the beginning of the day from the evening. They
come on tho fifth day of the week. Our Lord ate the Passover in
order to show, even to the end, that He did not contravene the Law.
He has no place of His own where to lay His head, and therefore He
sends to some Legare eae ( .) τὸ μὰ
— φαγεῖν τὸ πάσχα is and other passages,—xxvi. 19. Ma:
xiv. Sie Luke = 7, 8, 11, 18, 15,—prove that our Lord did
not (as some suppose!) anticipate the m one day, for
such anticipation would have been ἃ reach of the Law which He
1 e.g. Caussa vero, ob quan Christus ccenam Paschalem prius celebra-
verit, incerta est. Probabilitate tamen magnopere sese commendat eorum
opinio, qui statuunt Sadduceos 8. Kareos i. scripturarios, soli verbo
scripto adherescentes et cum lis facientes, etlam boc anno Christi emor-
tuali, ut spits, agnum mactasse unum diem prids quam P et
Judeorum plurimos, nempe die Jovis, chm hic dies lis esset x1v. mensis
came to fulfil. As Tertullian says (c. Marc. iv. 39), “O Legis de-
structorem qui concupierat etiam in Pasch& servare !" (Luke xxii. 7.)
But He ate the Lamb with His Disciples on the day
prescribed by the Law, i.e. on the 14th of Nisan, in the evening.
(Exod. xii. δ. 17, 18, Deut. xvi. 6. Lev. xxiii. 5. Numb. xxviii. 16.
On the aly supposed to arise from John xviii. 28, see note
on that passage. It may be objected, " Was not Christ Himself the
true Passover?” (1 Cor. v. 7.) And being 80, why did He eat the
Passover, and not suffer as the Passover, on the day rzomnied by the
Levitical Law for killing the Passover, i. 6. on the 14th of Nisan, as
some say that He did? See R. 8. i. 160. 168, 169; and
St. Hippolytus and the Church of Rome, p. 67, 68, note.
Our Lord instituted the Blessed Sacrament in commemoration
of His own death on the day when the Lamb was killed; and He
spoke of His Body as already broken, and of His Blood already shed
for the sins of the whole world. Cp. yl, who says on Matt.
xxviii., ‘Our Lord, when He instituted His Supper, said to His
Disciples, ‘ Take, eat, this is My Body τ᾿ so that He may be said to
have then offered Himself, for no one eals what has not first been
killed.” And it is well said by Remigius, ‘If the Paschal Lamb was
a type of Christ, how was it He did not suffer on the day when the
Paschal Lamb was killed,—i. 6. on the 14th day of the month? The
fact is, He did institute the mysteries of His Flesh and Blood on that
night, and on that night He was seized and bound by the Jews, and
so consecrated the commencement of His sacrifice.”
His agony in the Garden may rightly be called a part of His
Passion. e cup of His Passion (v. 39) was then presented to His
lips, He suffered then by anticipation. He then said, “ My soul is
sorrowful unto death” (Matt. xxvi. 38), and, ‘‘ the Hour is come.”
Matt. xxvi. 45. Mark xiv. 41. John xii. 23; xvii. 1.
Perhaps also it may be said that, in a special sense, our Lord,
by suffering from Thursday at Gethsemane, to Friday on Calvary,
fulfilled the command that the Passover should be slain between the
two evenings. (Exod. xii. 6. Numb. ix. 3; xxviii. 16.
18. ποιῶ τὸ waoxa)] A Hebraism. See Vorst. p. 163. St. Luke,
xxii. 11, has φάγω τ. π.
0. ἀνέκειτο) reclined,—a deviation from the attitude prescribed
Exod. xii. 11. God had commanded the attitude of standing in the
reception of the paschal meal; the Jewish Church having come to
the Land of Promise, and being there at rest, reclined at that festival,
and our Lord conformed to that tice,—a proof that positive com-
mands of a ceremonial kind, even of Divine origin, are not immutable
if they are not in order to a janent end. See Hooker, iii. x. and
iii. xi. and iv. xi., and Bp. Sanderaon, Preelect. iii. vol. iv. p. 54, 55;
ii. 159; 111, 285. 301.
— μετὰ τῶν δώδεκα) Cp. Mark xiv. 17. Luke xxii. 14. It is
generally supposed by the Fathers that Judas, whose sin was not yet
public, was admitted to ke of the Holy Eucharist. See the
authorities in ἃ Lap. and Bp. Taylor, Life of Christ, Disc. xix.
aie and below on John xiii. 30, and Bengel here, and Williams,
oly Week, p. 420.
21. cls ἐξ ὑμῶν παραδώσει με] Observe how tenderly He deals
Nisan, qudd novilunium hujua mensis uno die citius constituissent,
atque adeo mensem per unum diem prius mipapineent, eosque Jesum, qui
mortem suam instantem preevideret Joh. xiii. 1. Luc. xxil. 15, esse
secutum.” (Kwin., 80 also Rosenm.) On the other hand, see Patri. de
Evang. lid. iil. diss. 50.
ST. MATTHEW ΧΧΥ͂Ι. 23—29.
81
λυπούμενοι σφόδρα, ἤρξαντο λέγειν αὐτῷ ἕκαστος αὐτῶν, Μήτι ἐγώ εἰμι, Κύριε;
() 5"
Ὁ δὲ ἀποκριθεὶς εἶπεν, Ὃ ἐμβάψας μετ᾽ ἐμοῦ ἐν τῷ τρυβλίῳ τὴν χεῖρα,
οὗτός με παραδώσει. 3! Ὁ μὲν Υἱὸς τοῦ ἀνθρώπου ὑπάγει, ' καθὼς γέγραπται
περὶ αὐτοῦ" οὐαὶ δὲ τῷ ἀνθρώπῳ ἐκείνῳ, δι’ οὗ ὁ Υἱὸς τοῦ ἀνθρώπον παραδί-
δοται: (Fr) καλὸν ἦν αὐτῷ εἰ οὐκ ἐγεννήθη ὁ ἄνθρωπος ἐκεῖνος.
k Mark 14. 20, 21.
Luke 22. 21, 22.
1 Ps, 22. 1-3.
Isa. 53. 8.
Dan. 9. 26.
Zech. 13. 7.
(2) 5 ᾽4πο-
κριθεὶς δὲ ᾿Ιούδας ὁ παραδιδοὺς αὐτὸν, εἶπε, Μήτι ἐγώ εἰμι, ῥαββί;; λέγει αὐτῷ,
Σὺ εἶπας.
ἘΣ
᾿Εσθιόντων δὲ αὐτῶν, λαβὼν ὁ ᾿Ιησοῦς τὸν ἄρτον, καὶ εὐλογήσας,
τὸ Mark 14. 22,
&
ν Ν a A A δὲ
ἔκλασε καὶ ἐδίδου τοῖς μαθηταῖς, καὶ εἶπε; Λάβετε, φάγετε, τοῦτό ἐστι τὸ σῶμα Luke #2. 19, 20.
μου.
(22 3 Καὶ λαβὼν τὸ ποτήριον, καὶ εὐχαριστήσας, ἔδωκεν αὐτοῖς, λέγων,
Πίετε ἐξ αὐτοῦ πάντες, 38 τοῦτο γάρ ἐστι τὸ αἷμά μου, τὸ τῆς καινῆς διαθήκης,
τὸ περὶ πολλῶν ἐκχυνόμενον εἰς ἄφεσιν ἁμαρτιῶν. 39" Λέγω δὲ ὑμῖν, ὅτι οὐ
n Mark 14. 25.
Luke 22. 18.
with the traitor. Before supper He washed His feet; and He did
not say, he will betray Me, but “ one of you,”"—in order to give him
an opportunity for repentance; and He terrifies them all, in order
that He may save one. And when He produced no effect on his in-
sensibility by this indefinite intimation, yet, still desirous of touching
his heart, He draws the mask off from the traitor, and endeavours to
rescue him by denunciations. (Chrys. and on v. 36.)
23. τρυβλίῳ] See Ps. xli. 9; Iv. 13. The word τρυβλίον had
been always used by the LXX for Hebr. rrp (kearak); from root
(not used) Ww? (kaar), ‘to be deep;’ cp. Lat. trulla,
25. σὺ siwas) yes. Exod. x. 29. See xxvi. 64, and Beng. there.
Mark xv. 2, σὺ λέγεις.
26. τὸν adprov) The one and same loaf for all; probably one of
the loaves or cakes provided for the Paschal meal.
He had already them for this action by saying (John
vi. 35), ᾿Εγὼ εἰμὶ ὁ “Aproe τῆς ζωῆς: and δὶ, ᾿Βγὼ elui ὁ
"Apros ὁ ζῶν, καὶ ὁ ΓΑρτος ὃν 'Βγὼ δώσω ἡ σάρξ μου ἐστὶν ἣν
᾿Εγὼ δώσω ὑπὲρ τῆς Tov κόσμον ζωῆε: and 58, ὁ τρώγων τοῦτον
τὸν, ἄρτον ζήσεται εἰς τὸν αἰῶνα. See Notes on that chapter of
t. John.
Besides, this consecration of bread and wine had been already
prefigured by Melchizedeck, the Priest of the Most High God, the
type of Curisr (Ps. cx. 4. Heb. vii. 1—15) before the Law; who
blessed Abraham, and who brought forth bread and wine (Gen. xiv.
18),—the first mention of bread in Holy Scripture. And so, in a
certain sense, the mysteries of the Gospel were before the Law,—es
the priesthood of Melchizedeck, the type of Christ, was before that of
Aaron, who was blessed in Abraham (Heb. vii. 7—9) by Melchi-
zedeck, and so was inferior to him. Hence SY. Jerome thus speaks :
“ After the typical Passover was over, and He had eaten the flesh of
the Lamb with His Apostles, He takes bread, which strengthens
man’s heart, and passes to the true sacrament of the Passover, in
order that as Melchizedeck the Priest of the Most High God had
done when He offered bread and wine, so He Himeelf might repre-
sent the truth of His own body and blood.”
— εὐλογήσας, ἔκλασε] Luke xxii. 19, and 1 Cor. xi. 24, εὐχα-
ριστήσας ἔκλασε, and τοῦτό pov ἐστὶ τὸ σῶμα (for τοῦτό ἐστι
τὸ σῶμώ μου) τὸ ὑπὲρ ὑμῶν κλώμενον.
He brake the bread “ post benedictionem ; contra transubstan-
tiationem. Accidexs enim, quale post benedictionem parem esse
volunt, non potest /rangi.” Sen .)
On this subject see also Bp. Cosin, Historia Transubstantiationis
Papalis. Works, vol. iv. pp. 1—147.
— ἐδίδου) ἐδίδον τὸν ἄρτον, but v. 27, ἔδωκε τὸ ποτήριον.
He was distributing the one to each. He gave the other once for all
to all. (Hamphry.)
— λάβετε, φάγετε] This He said and did in order to transform
the Levitical sacrifice prefiguring His death into an Evangeli
Sacrament representing that Death, and in order to perpetuate the
memory of His death, and to convey the benefits of it to all faithful
receivers, to declare and strengthen their federal union as members
with Christ their Head, and with each other in Him; to heal the
wounds, and satisfy the hunger of their souls; to invigorate and re-
fresh them with Divine virtue and flowing from Himself, God
Incarnate, and to preserve their souls and bodies to everlasting life.
If one clause of this sentence ¥s to be understood corporeully, the
latter ought to be so understood; i.e. if the bread was literally
oe into Christ's human body, the Disciples were to take and eat
it. But that body was standing before them, and gare them what
they did eat, and remained with them visible and entire after they
eaten, and afterwards died on the cross. Compare St. Paul's
Idoguage, 1 Cor. x. 4,“ They all drank of that Spiritual Rock that
followed them : and that Rock was Christ.”
St. Paul in that chapter gives a divinely inspired exposition of
our Blessed Lord's words, ‘ The Cup of Blessing which we bless, is it
not the κυινωνία, communicatio, of the Blood of Christ? Thp Bread
which we break” (the Apostle does not scruple to call it Bread after
consecration), ‘‘ is it not the κοινωνία of the Body of Christ? For
we being many are one Bread and one Body; for we are all partakers
of that = aes " Cor. x. 17).
OL. 1,
On the true sense of the words see Hooker, V. lvi. “ Christ as God
and Man is that true Vine whereof we both spiritually and corporally
are Branches. The mixture of His bodily substance with ours is a
thing which the ancient Fathers disclaim. ... And (V. lvi.), “ The
Bread and Cup are His Body and Blood, because they are causes
instrumental, upon the receipt whereof the participation of His Body
and Blood ensueth. Every cause is in the effect which groweth from
it. Our souls and bodies quickened to eternal life are effects, the
cause whereof is the Person of Christ; His Body and Blood are the
true well-spring out of which this life floweth. ... What merit, force,
or virtue soever there is in His sacrificed Body and Blood, we freely,
fully, and wholly have by this sacrament ; and, because the Sacrament
itself is but a corruptible and earthly creature, must needs be thought
an unlikely instrument to work so admirable effects in men, we are
therefore to rest ourselves altogether upon the strength of His glorious
power Who is able and will bring to dees that the Bread and Cu
which He giveth us shall be truly the thing He promiseth.”... An
(V. lv. 8), ‘* There is no stint which can be set to the value or merit
of the sacrificed Body of Christ, bounds of efficacy unto life it knoweth
none, but is infinite in Lega of application."
28. τοῦτο---τὸ αἷμά μου] The sense in which these words were
spoken is explained by the Holy Spirit thus paraphrasing them (Luke
xxii. 20 and 1 Cor. x1. 25): τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη
ἐστὶν ἐν τῷ αἵματί pou τὸ ὑπὲρ ὑμῶν ἐκχυνόμενον : ‘ Praesens in
8. Cana ca vis est, ac si eo momento Christi sanguis effunderetur ;”
for then what has been shed once is applied to the soul of the faithful
receiver, of whatsoever age or country he may be, and so the fountain
opened at Calvary is perennially flowing in the Church.
Διαθήκη is the Hebrew ny (berith), a covenant, perhaps from
Toot wy (baru), to cud, from the slaying of victims in the ratifying of
covenants by sacrifice, Gen. xv. 10. Exod. xxiv. 8. Heb. ix. 20;
and specially applicable to the New Covenant of the Gospel, all the
blessings of which flow from the death of the One, Heavenly, Holy
Victim smitten for our sskes.
He calls it the new covenant, because the Evangelical Sacrament
succeeds to, and supersedes the Levitical sacrifice, now become old
and ready to vanish away (Heb. viii. 13), as the husk and the blossom
vanish when the fruit succeeds,
The Cup in the Holy Eucharist is appointed for the conveyance
of the blessing of remission of sins in the new Covenant,—that is the
Covenant of Grace,—ratified between God and Man by the shedding
of the blood of Christ.
Either then Christ did what was superfluous (which it would be
impiety to imagine) when He gave the Cup as well as the Bread to
His Disciples, and commanded them all to drink of it (xxvi. 27),
‘-and they all drank of it” (Mark xiv. 23); or else the benefits of
the New Covenant are not fully conveyed when the Cup is not admi-
nistered to the people.
πὶ ἕν Bp. Cosin, Works, iv. 319—330, “ On Communicating in one
ind.
It may be asked, Why should the Holy Spirit have given vary
ing reports of the words used by Christ in the Institution of the Holy
Eucharist? (Cp. Matt. xxvi. 2628. Mark xiv. 22—24. Luke
xxii. 19, 20. 1 Cor. xi. 23, 25.) The reason seems to be that He
designed to afford the fui sense of the words by A pals sori them in
different ways. He has dealt with them in the New Testament as He
has treated prophecies delivered by Himself in the Old (see above,
ii, 23); and by presenting them in various outward forms He has
given us a clearer view of the one inward sense... . But which of the
Apostles or Evangelists would have ventured to do this without the
Inspiration of the Holy Ghost?
_ eae rad e. all. See Isa. liii. 12, cp. with v. 6. Dan. xii. 2.
2 Cor. v. 15. Matt. xx. 16; and above, note on xx. 28 Rom. v. 15.
18, 19; viii. 29. As St. Augustine observes, Civ. Dei, xx. 23, Abraham
is called (Gen. xvii. 5) a father of many nations; and in Gen. xxii. 18,
all nations are blessed in him. So τὶς is for any one whatsoever
(John vi. 50). Cp. Glass, Phil. Sacr. p. 887 ; and Barrow's Sermons
of Universal Redemption (Serm. lxxi.—lxxiv.), vol. iii. pp. 350426.
And see note below on Rom. viii. 29. τὶ
ST. MATTHEW XXVI. 80---40.
μὴ πίω ἀπ᾽ ἄρτι ἐκ τούτου τοῦ γενήματος τῆς ἀμπέλου, ἕως THs ἡμέρας ἐκείνης,
ὅταν αὐτὸ πίνω μεθ᾽ ὑμῶν καινὸν ἐν τῇ βασιλείᾳ τοῦ Πατρός μου.
o Mark 14. 86, 27.
Luke 22. 39.
John 16. 32.
p Zech. 18. 7.
, a ,
πρόβατα τῆς ποίμνης.
εἰς τὴν Γαλιλαίαν.
q ch. 28. 10, 16.
Mark 14. 28, ἃς.
& 16. 7,
r Mark 14. 80, &c.
Luke 22. 34.
John 13. 38.
τρὶς ἀπαρνήσῃ pe.
(Ὁ δ Καὶ ὑμνήσαντες, ἐξῆλθον εἰς τὸ ὄρος τῶν ἐλαιῶν.
αὐτοῖς ὁ ᾿Ιησοῦς, Πάντες ὑμεῖς σκανδαλισθήσεσθε ἐν ἐμοὶ ἐν τῇ νυκτὶ ταύτῃ"
γέγραπται γάρ, " Πατάξω τὸν ποιμένα, καὶ διασκορπισθήσεται τὰ
(Ὁ 9 Μετὰ δὲ τὸ ἐγερθῆναί με, προάξω ὑμᾶς
(2) 3 ᾿Αποκριθεὶς δὲ ὁ Πέτρος εἶπεν αὐτῷ, Εἰ πάντες
σκανδαλισθήσονται ἐν σοὶ, ἐγὼ οὐδέποτε σκανδαλισθήσομαι. 84 "Ἔφη αὐτῷ
ὁ Ἰησοῦς, ᾿Αμὴν λέγω σοι, ὅτι ἐν ταύτῃ
(Fr) 5: Τότε λέγει
τῇ νυκτὶ, πρὶν ἀλέκτορα φωνῆσαι,
(Fr) © Λέγει αὐτῷ ὁ Πέτρος, Κἂν δέῃ με σὺν σοὶ ἀπο-
θανεῖν, οὐ μή σε ἀπαρνήσομαι. Ὁμοίως δὲ καὶ πάντες οἱ μαθηταὶ εἶπον.
8 Mark 14. 38-
85.
Luke 22. 39.
John 18. 1,
t ch. 4. 21.
John 12. 27.
(F) ®* Τότε ἔρχεται μετ᾽ αὐτῶν ὁ ᾿Ιησοῦς εἰς χωρίον λεγόμενον Γεθση-
Ὁ) Ν λέ ~~ Ὁ a, > lel 9 4 3 θὰ La
pave, καὶ λέγει τοῖς μαθηταῖς, Καθίσατε αὐτοῦ, ἕως οὗ ἀπελθὼν προσεύξωμαι
ἐκεῖ. (Fz) ὅ7' Καὶ παραλαβὼν τὸν Πέτρον καὶ τοὺς δύο υἱοὺς Ζεβεδαίου,
ἤρξατο λυπεῖσθαι καὶ ἀδημονεῖν.
(Ὁ) ® Τότε λέγει αὐτοῖς 6 ᾿Ιησοῦς, Περί-
λυπός ἐστιν ἡ ψυχή pou ἕως θανάτον' μείνατε ὧδε, καὶ γρηγορεῖτε μετ᾽ ἐμοῦ.
ὙΜΕΙ͂Σ 14. 86,
37.
Luke 22. 41, 42,
Heb. 5. 7, 8.
John 12, 27.
(392 8." Καὶ προελθὼν μικρὸν, ἔπεσεν ἐπὶ πρόσωπον αὐτοῦ, προσενχόμενος
καὶ λέγων, (55) Πάτερ μου, εἰ δυνατόν ἐστι, παρελθέτω ἀπ᾽ ἐμοῦ τὸ ποτήριον
τοῦτο’ πλὴν οὐχ ὡς ἐγὼ θέλω, ἀλλ᾽’ ὡς σύ.
ἣν οὐχ ὡς ἐγ
(Fr) “ Καὶ ἔρχεται πρὸς τοὺς
29. ὅταν αὑτὸ πίνω μεθ᾽ ὑμῶν καινόν] See above, xix. 28.
Our Lord did eat and drink with them after His Resurrection
(John xxi. 12), in one case to give peoot of His Resurrection, and in
another in the Holy Eucharist (Luke xxiv. 43), when the Kingdom
was come more nearly by the glory of His Resurrection.
Thus St. Chrys. : ‘He had spoken of His crucifixion, He now
speaks of His Resurrection ; and assures them that they will see Him
again, and be with Him. I will then drink with you the fruit of the
vine xew; that is, I will do it in a new manner; not having any
longer a body liable to suffering, but an incorruptible body, and one
that does not require nourishment. Why, then, did He eat and
drink with them ?—to assure them of His Resurrection.”
And further; He made all things new (Rev. xxi. 5) by His
Resurrection. He here promises them a participation in the joys of
the New Jerusalem (Rev. xxi. 1), concerning which He says, Ye
shall eat and drink at My Table in My Kingdom (Matt. viii. 1).
Luke xxii. 30. Rev. xix. 9) at the Marriage Supper of the Lamb,
when they will sing a new Song (Rev. v. 9; xiv. 3), and dwell in the
new heavens and new earth iY Pet. iii. 18).
See also on Luke xxii. 16,
80. ὑμνήσαντες)] Psalms exvi.—cxviii., the second part of the
great hymn of praise or Hallel ; the former part (Ps. cxiii.—cxv.) was
sung before the Paschal feast.
Observe how the use of the Psalms is commended to the Church
by Christ. Cp. below, xxvii. 46.
81. γέγραπται) Zech. xiii. 7, from LXX. Cp. Surenbus. p. 279.
32. προάξω] as your Shepherd. ‘ Verbum pastorale.” (Beng.)
Cp. ©. 31, ποιμένα--- πρόβατα. John x. 4. The promise now given
was fulfilled Matt. xxviii. 7.
84. ἀλέκτορα) Rare, but not unknown at Jerusalem. (Light-
Soot.) Before a cock crows, i.e. about midnight. The ἀλεκτορο-
Φφωνία (Mark xiii. 35; xiv. 30), or second crowing, was later, but
before πρωΐ.
85. δέ] δὲ is excluded by some Editors; but it is found in the
majority of MSS., and it has a peculiar value and interest, as suggest-
er extenuation for St. Peter's fault from a brother Apostle, St.
atthew ;—as much as to say, he made these professions, but we all
did the same.
36. Γεθσημανεῖ] On the western foot of the Mount of Olives, and
on the east of the Brook Kedron. The name is from Hebr. na (geth),
torcular or press, and γγῷ (skemen), oleum ; e.g. the Olive Press.
The Press, in which Olives were crushed and bruised, is used in
Holy Scripture and in the Christian Fathers as an emblem of trial,
distress, and agony (Isa. )xiii. 3. Lam. i. 15. Joel iii. 13). See
also St. Aug. Serm. xv., where he compares the Church to a Torcu-
lar, an Olive Press, in which by the crushing of trials and persecutions
the dark amurca or lees are separated from the ‘ Oleum sanctitatis.”
Therefore there was something in the name of Gethsemane very fit-
ting for the place in which the Man of Sorrows was bruised by His
agony, from which flowed those precious drops which proved the reality
of His Manhood, and the intensity of His love.
A few words here on the Names of principal places in our Lord's
History. Christ was Lorn at Bethlehem. The Bread of Life was first
1 God ordered it that the cemetery of strangers at Jerusalem should, by
its name, Acel-dama, or Field of Blood, vear a perpetual record of the
given to the world at Bethlehem, the House of Bread. (See Matt.
ii. 1.) The Man Whose Name is Netser, the Branch, grew up at
Nazareth (see on ii. 23), whose name, derived from its brinch Ι΄
shrube and trees, may have shadowed forth that circumstance in His
life. He chose His Apostles to be fishers of men from Beth-saida,
the House of Fishing (see xi. 21; xiv. 13). He dwelt at Capernaum
iv. 13), the torn of Consolation. He healed the impotent man at
-esda, the House of Mercy (John νυ. 2). Beth-any, the place of
Palm Dates, speaks of the pals and hosannas of His triumphal entry
into Jerusalem on Palm Sunday,and of the Victory and triumphal glory
of His Ascension. In Beth-phage, the House of Figs, we may see
& memento of the warning that He gave to Jerusalem and the World
v the withering of the n Fig-tree. And now in Geth-semane
6 Press of Oil is witness of His agony in which it pleased God to
brutse Him for our sakes? (Isa, 1111. 10), that Oil might flow from
His wounds to heal our souls. At λα He d away our
shame (see on xxvii. 33). And on the Mount of Olives Christ went
up to heaven, whence He holds forth the Olive branch of Peace
between God and Man.
Was there not therefore some providential and prophetical adapta-
tion in these names to the Birth, Sufferings, and Victory of Him Who
is the Everlasting Word of God, and became Man for us?
88. περίλυπός ἐστιν] The Soul of our Blessed Lord and Divine
Head was troubled and sorrowful unto death, and His sorrow has
been recorded in Scripture in compassion to us, in order that we, His
Members, might not despair if we find ourselves sorrowful in affliction
and at the approach of death, and that we might not be tempted b
Satan to imagine that God has deserted us. (St. Aug. Serm. xxxi.
“ Tristis est, non Ipse, sed anima,” says St. Ambrose on Luke xxii.
42. ‘Non suscipiens, sed 8 ta, turbatur; anima enim obnoxia
γασίοηῖνυε, Divinitas libera.” Knowing the sinfulness of sin, Christ
felt proportionably the bitterness of its sting—death.
Our Lord was very sorrowful,—to prove the truth of His Hu-
manity. He was very sorrowful, not through fear, but for the sake of
the unhappy Judas, and for the rejection of the Jews, and for the
destruction of Jerusalem. But, returning to Himself, He acquiesces
as a Son in that from which in His Human nature He had shrunk;
and He says, Let not that be which I speak from human feeling, but
let that be for which I came down from heaven, vr Thy Will
(Jerome.) They had said that they would de with Him; and yet
they are not able to watch with Him. But He ig earnestly. And
in order that His grief may be kngwn to be real, His sweat falle to
the ground, and this in τοι» as of blood, and an Angel comes to
strengthen Him. For the same cause He prays; and by saying “if
it be possible let this cup pass fromi Me,” He shows His human
nature; and by adding “not as I will,” He teaches us submission to
God, even though our Nature draws us in an opposite direction.
Since His countenance might not give evidence enough to the incre-
dulous, He adds words and actions, in order that the Sceptic might
believe that He was really Man and suffered death. (Chrys.)
89. πλὴν οὐχ) The agony of Christ shows that prayer may be
lawful and in faith without express promise of obtaining that which
is prayed for; and also proves the existence of Two Wills in Christ's
confession of Judas, and of the innocence of Christ. ‘‘I have sinned, in
that 1 have betrayed the innocent blood.” (Matt. xxvil. 4.)
ST. MATTHEW ΧΧΥ͂Ι. 41—59.
83
μαθητὰς, καὶ εὑρίσκει αὐτοὺς καθεύδοντας, καὶ λέγει τῷ Πέτρῳ, Οὕτως οὐκ
ἰσχύσατε μίαν ὥραν γρηγορῆσαι μετ᾽ ἐμοῦ ; (3) “| " γρηγορεῖτε καὶ προσεύ- + Mark 15. 33.
χεσθε, ἵνα μὴ εἰσέλθητε εἰς πειρασμόν: τὸ μὲν πνεῦμα πρόθυμον, ἡ δὲ cap
ἀσθενής. (τῇ) 3 Πάλιν ἐκ δευτέρου ἀπελθὼν, προσηύξατο λέγων, Πάτερ μου,
& 14. 38, ἃς.
Luke 22. 40, 46.
Ephee. 6. 18.
1 Pet. 5. 8, 9.
εἰ οὐ δύναται τοῦτο τὸ ποτήριον παρελθεῖν ἀπ᾽ ἐμοῦ, ἐὰν μὴ αὐτὸ πίω, γενηθήτω
τὸ θέλημά σου. * Καὶ ἐλθὼν εὑρίσκει αὐτοὺς πάλιν καθεύδοντας: ἦσαν γὰρ
αὐτῶν οἱ ὀφθαλμοὶ βεβαρημένοι: “ καὶ ἀφεὶς αὐτοὺς, ἀπελθὼν πάλιν προσ-
ηύξατο ἐκ τρίτον, τὸν αὐτὸν λόγον εἰπών.
Fw) © Τότε ἔρχεται πρὸς τοὺς
μαθητὰς αὐτοῦ, καὶ λέγει αὐτοῖς, Καθεύδετε τὸ λοιπὸν καὶ ἀναπαύεσθε----ἰδοὺ,
4 eg XN ¢ en A > , » > a ε A
ἤγγικεν ἡ apa, καὶ ὁ Υἱὸς τοῦ ἀνθρώπον παραδίδοται εἰς χεῖρας ἁμαρτωλῶν.
(9 8 ᾿Εγείρεσθε, ἄγωμεν, ἰδοὺ, ἤγγικεν ὁ παραδιδούς με.
47 © Καὶ ἔτι αὐτοῦ λαλοῦντος, ἰδοὺ ᾿Ιούδας εἷς τῶν δώδεκα ἦλθε, καὶ μετ᾽
αὐτοῦ ὄχλος πολὺς μετὰ μαχαιρῶν καὶ ξύλων, ἀπὸ τῶν ἀρχιερέων καὶ πρεσ-
DY > Lal Lal
(Gr) 8 Ὃ δὲ παραδιδοὺς αὐτὸν ἔδωκεν αὐτοῖς σημεῖον,
,’ lel Le!
βυτέρων τοῦ λαοῦ.
w Mark 14. 43.
Luke 22. 47.
John 18. 3.
Acts 1. 16.
λέγων, Ὃν ἂν φιλήσω, αὐτός ἐστι κρατήσατε αὐτόν. 4 καὶ εὐθέως προσ-
ελθὼν τῷ ᾿Ιησοῦ, εἶπε, Χαῖρε, ῥαββί: καὶ κατεφίλησεν αὐτόν. ©*‘O δὲ Listy
᾿Ιησοῦς εἶπεν αὐτῷ, Ἑταῖρε, ἐφ᾽ ὃ πάρει; Τότε προσελθόντες ἐπέβαλον τὰς
χεῖρας ἐπὶ τὸν ᾿Ιησοῦν, καὶ ἐκράτησαν αὐτόν. (5) δ᾽ " Καὶ ἰδοὺ, εἷς τῶν μετὰ y sonns.10.
᾿Ιησοῦ, ἐκτείνας τὴν χεῖρα, ἀπέσπασε τὴν μάχαιραν αὐτοῦ, καὶ πατάξας τὸν Lube 22. 0.
δοῦλον τοῦ ἀρχιερέως, ἀφεῖλεν αὐτοῦ τὸ ὠτίον. (33) ὅ3 Τότε λέγει αὐτῷ ὁ
x Ps. 41.9.
Ἰησοῦς, ᾿Απόστρεψόν σον τὴν μάχαιραν εἰς τὸν τόπον αὐτῆς: "πάντες γὰρ 19.5.9. 8.
ε λα , , > ΄ > a δ8 δο. a. ® > δύ
οἱ λαβόντες μάχαιραν ἐν μαχαίρᾳ ἀπολοῦνται. Ἢ δοκεῖς ὅτι οὐ δύναμαι
ἄρτι παρακαλέσαι τὸν Πατέρα μου, καὶ παραστήσει μοι " πλείους ἢ δώδεκα 113 Kings 6.17.
λεγεῶνας ἀγγέλων ; ™ Πῶς οὖν πληρωθῶσιν αἱ γραφαὶ, " ὅτι οὕτω
γενέσθαι ;
Rev. 13. 10.
| alsa. 53.7, ἄς.
ver. 24.
Luke 24. 25, 44,
46.
(29) δ᾽ Ἐν. ἐκείνῃ τῇ ὥρᾳ εἶπεν ὁ ᾿Ιησοῦς τοῖς ὄχλοις, ‘As ἐπὶ λῃστὴν
ἐξήλθετε μετὰ μαχαιρῶν καὶ ξύλων συλλαβεῖν pe; Kal? ἡμέραν πρὸς ὑμᾶς
ἐκαθεζόμην διδάσκων ἐν τῷ ἱερῷ, καὶ οὐκ ἐκρατήσατέ με:
805) 56 b= Sb Lam. 4. 20.
ar) TOUTO δὲ τῆς 7.
ὅλον γέγονεν, iva πληρωθῶσιν αἱ γραφαὶ τῶν προφητῶν. “ Τότε οἱ μαθηταὶ Jonnie. 15.
πάντες ἀφῶνττες αὐτὸν ἔφυγον.
(2 51“ οἱ δὲ κρατήσαντες τὸν ᾿Ιησοῦν ἀπήγαγον πρὸς Καϊάφαν τὸν ἀρχ-
ἱερέα, ὅπου οἱ γραμματεῖς καὶ ot πρεσβύτεροι συνήχθησαν.
d Mark 14.53, &c.
Luke 22. 54, 55.
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Πέτρος ἠκολούθει αὐτῷ ἀπὸ μακρόθεν, ἕως τῆς αὐλῆς τοῦ ἀρχιερέως: καὶ
εἰσελθὼν ἔσω ἐκάθητο μετὰ τῶν ὑπηρετῶν, ἰδεῖν τὸ τέλος.
Person, viz. His Human Will, and the Divine Will, which were
indeed distinct, but not at variance with each other; but were per-
fectly reconciled by His exemplary Resignation. ‘“‘ Non Mea Volun-
tas, sed Tua ; Suam Voluntatem,” says St. Ambrose on Luke xxii.
42, “ad hominem retulit; Patris ad divinitatem.” Cp. Aug. in Ps.
xxxii. and Leo, Serm. 58; and see Athanas. p. 1009. “Christ inti-
mates here His Two Wills, the one Human, the other Divine ; the
Human Will from infirmity shrinks from the Passion, the Divine
Will is eager for it.”
Hence is refuted the Hi of the Monothelites.
See on Luke ij. 52; and "Hooker, Υ͂. xviii. ; and below, xxvii.
46, and on John xii. 27.
41. τὸ μὲν πνεῦμα] Quoted by Polycarp, Phil. 7.
45. καθεύδετε}] St. ΟἿ understands this as spoken fronted.
(Cp. Zech, xi. 13. Mark wii. 9. John vii. 28. Glass. Phil. Sacr.
p- 710.) Not so St. Augustine (de Consens. Evang. iii. 4), who sup-
poses that our Lord allowed them to sleep till Judas came. Some
read the words interrogatively. So and Robinson.
Perhape they may have a deeper meaning. Now you may hope
for sleep and rest, for I am about to die; to sleep in death for you,
and so to procure true rest for you here, and eternal rest for you in
— léoi—duaprwAmy}] To prove to them that (with all their
fessions) they would not be able to endure the sight of danger, and
would fly for fear, and that He does not need their assistance. And
in order to show that, though all was foreknown by Him and pe
ordained, yet that the agents of His death are responsible and guilty,
Ho says, ‘ the Son of Man is delivered into the hands of wicked men.’
{Chi =) He adds, ‘ Arise,’ i. ὁ. that they may not find us as it were
terrified ; but let us go on willingly to death. He says this that they
(ὦ) Κ οἱ δὲ
may see His confidence and joy when He was about to suffer.
lerome.
: 47. “Novdae] Judas came to Gethsemane, and at sight, because he
sought an opportunity to betray Him without the knowledge of the
multitude. (Cp. vv. 5. 16. 6 xxii. 6.)
49. κατεφίλησε})] More emphatic than ἐφίλησε.
. ἁταῖρεῖ Used in remonstrance, Matt. xx. 13; xxii. 12. See
also Luke xxii. 48.
— ip’) ᾧ Elz., but 6 has the preponderance of authority.
δὶ. sel Net specified as Peter (cp. Mark xiv. 47. Luke xxii. 40)
till St. John wrote xviii. 10, an evidence of the comparative lateness
of St. John’s Gospel.
52. οἱ λαβόντες μάχαιραν ie. they. who take it of their own
motion, without Κα ΘΗ m God, Who alone gives commission to
bear the sword (Rom. xiil. 4), they shall perish by the sword of divine
retribution. Cp. Gen. ix. 6.
58. δώδεκα λεγεῶνας ἀγγέλων) Twelve legions of Angels, in
lieu of twelve Apostles. (Jerome.)
56. τοῦτο-- πληρωθῶσιν) The Passion of Christ is the Pleroms
of Prophecy.
57. κρατήσαντες. See on Luke xxii. 54.
— Καϊάφαν] After He had been before Annas. Soe that inci-
dent supplied by John xviii. 13.
— ὅπου ol ραμματεῖε i.e. the Great Sanhedrim of seventy with
the President (Numb. xi. 16). The members were the High Priest ;
the High Priests emeriti; the twenty-four Presidents of the twenty-
four ἐφημερίαι of Priests (called ἀρχιερεῖς tired of Tribes or
Families, πρεσβύτεροι and γραμματεῖς. . Miskna Cod. Sanhe-
drim, cap. Ἢ a ae Synedrio. Jahn, ἀρ ν § 244. Winer,
R. W. ἃ, 551.)
M2
84
e Ps. 27, 12.
ἃ 85. 1].
Mark 14. 55, &€.
ST. MATTHEW XXVI. 60—75.
ἀρχιερεῖς καὶ of πρεσβύτεροι, καὶ τὸ συνέδριον ὅλον, ἐζήτουν ψευδομαρτυρίαν
κατὰ τοῦ ᾿Ιησοῦ, ὅπως θανατώσωσιν αὐτόν, 50 καὶ οὐχ εὗρον" καὶ, “ πολλῶν
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John 18. 16, 17,
25.
1 Luke 22. 59.
oak 14. 71,
n ver. 84.
Mark 14. 30.
Luke 22. 61, 62.
John 18. 38.
λέγουσα, Kai od ἦσθα μετὰ Inood τοῦ Γαλιλαίον: ™ ὁ δὲ ἠρνήσατο ἔμπροσ-
θεν πάντων, λέγων, Οὐκ οἶδα τί λέγεις. (3) 7 ᾿Εξελθόντα δὲ αὐτὸν εἰς τὸν
πυλῶνα εἶδεν αὐτὸν ἄλλη, καὶ λέγει αὐτοῖς ἐκεῖ, καὶ οὗτος ἦν μετὰ ᾿Ιησοῦ
τοῦ Ναζωραίου: Τ2 καὶ πάλιν ἠρνήσατο μεθ᾽ ὅρκου, ὅτι Οὐκ οἶδα τὸν ἄνθρωπον.
18 Μετὰ μικρὸν δὲ προσελθόντες οἱ ἑστῶτες εἶπον τῷ Πέτρῳ, ᾿Αληθῶς καὶ
σὺ ἐξ αὐτῶν εἶ, καὶ γὰρ 'ἡ λαλιά σον δῆλόν σε ποιεῖ. 14 “ Τότε ἤρξατο
καταθεματίζειν καὶ ὀμνύειν, ὅτι Οὐκ olda τὸν ἄνθρωπον. καὶ εὐθέως ἀλέκτωρ
ἐφώνησε. (Ὁ) 15 Καὶ ἐμνήσθη ὁ Πέτρος τοῦ ῥήματος τοῦ ᾿Ιησοῦ εἰρηκότος
αὐτῷ, Ὅτι " πρὶν ἀλέκτορα φωνῆσαι, τρὶς ἀπαρνήσῃ με' καὶ ἐξελθὼν ἔξω
ἔκλαυσε πικρῶς.
60. οὐχ εὗρον] The second οὐχ εὗρον is cancelled by some -Edi-
i ὧν in solemn eee the ial
. on Acts x. 16. And the repetition shows th f
the search—and its vanity. a en cual
tors;
Christ Himeelf had been menaced with stoning (John viii. 59; x. 31),
for what they called blasphemy. But God ordered that the death of
Him Who was the true Paschal Lamb, should no¢ be by stoning, but
by crucifixion; a death not usually inflicted by the Jews, but a
oly Spirit often uses Repetition,
61, καταλῦσαι τὸν ναόν] See John ii. 19. Our Lord did sot
undeceive them as to the meaning of this saying, which was cast in
His teeth even on the cross (xxvii, 40). Their time of trial was past.
68. ἐξορκίζω oa) Our Lord, ὁ had before been silent and
answered nothing, being adjured by the High Priest officially, replies.
On the practical inferences from this, az to the legality of Oaths
in Courts of Justice, see Bp. Axdrewes, de Jurejurando, Lond. 1629,
p. 92: “Bellum et Jusjurandum spuntanea, mala sunt; et ut bona
sint, ἐπακτὰ esse debent, id est, pressa et expressa (ut scité Augus-
tinus de Juramentis) vel auctoritate deferentis vel saltem duritie non
credentis.” See above, v. 34.
64. ὄψεσθε] As Daniel has prophesied, vii. 13, Our Lord said
this δεικτικῶς, i.e. referring to Himself, as in that other reference
to Daniel, Matt. xvi. 18, ἐπὶ ταύτῃ τῇ πίτρᾳ, κατλ. Thou, O
Caiaphas, and ye, O Priests, who sit there to judge Me, will then be
summoned to stand before My judgment-seat.
85. διέῤῥηξε τὰ ἱμάτια] St, Mark has διέῤῥηξε τοὺς χιτῶνας.
6 appears to be according to Hebrew usage (cp. Mark v. 30.
John ix. 23; xiii. 4. Acts συλ; ὅς “ Hebrei™ (says Rosenmiiller,
on Jobn xiii. 4) “‘pallium pluradi numero 733 et το notarunt
quia hec vestis magnificentior.”. Cp. Shroeder. Inst. Ling. Hebr.
p. 130, and pp. 236, 227. Glass. Phil. Sacr. p. 285,
The High Priest Caiaphas did what was unlawful for a High
Priest to do in a private grief (Lev. x. 6; xxi. 10). To him the
declaration of the Son of Man's coming hereafter to judgment, was a
worse woe to him than the loss of a son. He, the High Priest of
God, was conspiring against the True High Priest. Perhaps, also,
there was something significant in the act, showing that the Pricet-
hood itself was now about to be rent from him and the Jewish
Nation. (Jerome, Chrys.)
— ἐβλασφήμησε---βἊλασφημίαν] Here is an instance of an use
of the word ἐν, for assumption of what belongs to another,
especially to God, see ix. 3. This use is frequent in the Apocal ypee,
ii. 9 3, xii. 1.5, 6; xvii. 8. For the cause of the High Priest's im-
putation of d/asphemy, see on xvi. 14.
66. θανάτου) By the Law (Lev. xxiv. 13. 16) it would have
been by stoning. As St. Stephen was stoned (Acts vii. 58), and as
punishment, and yet, wonderful to say, precisely typified in
the slaying and death of the Paschal Lamb (Exod. xii. 9), and that
without the breaking of a bone (Exod. xii. 46). See the parallel
between the killing of the Lamb and crucifixion, traced by Justin
Martyr. Dial. Tryphon. § 40.
69. ἔξω ἐκάθητο] Some Editors read ἐκάθ. ἔξω, but without
sufficient authority; and the emphatic word here is not “ἔξω, but
ἐκάθητο. While His Master was standing before the High Priest,
and undergoing these indignities, he ἔξω ἐκάθητο.
— μία pastel A special one, for she kept the door. See
John xviii. 17.
71. ἄλλη] For the reconcilement of a seeming discrepancy here,
see on John xviii. 25.
— αὐτοῖς ἐκεῖ] So the best MSS. Elz. τοῖς i. The sense is,
she says to persons stationed at the πυλὼν (i.e. officials) there,—not
to all that were there. On this use of αὐτὸς, sec Matt. x1i.15; xix. 2.
Winer, Gr. Gr. p. 133.
712. ued’ ὅρκου] Peter volunteers an oath, and denies Christ with
one. Our Lord is put on His Oath by the High Priest, and confeases
Himeelf to be Christ. See above, v. 63.
18. ἡ λαλιά cov] St. Peter was now terrified by a woman, and
was not able to 5 his own Syro-Chaldaic ane with correct-
ness, and he denies Christ. But afterwards, when Christ was glori-
fied, and the Holy Ghost was ‘given, he was enabled to confront and
εὐ υπὰ those who ser bids a 2 eure three Lo Jows
rom every country under heaven is eloquence in their languages.
See on Acts ii. A 1. 7 =
75. ἔκλαυσε] Even soon after he had received the Holy Com-
tounion he denied his Master. But he repented, and was pardoned.
Hence then we may confute the Novatians, who refuse to restore
those who fall into grievous sin after Baptism and the Holy Com-
munion. And St. Peter's sin, and the sins of other saints, are written
in Holy Scripture that we may not be high-minded, but fear; and
that when we fall into sin we cag Stas (Cp. Theophyl., Mark
xiv. 72.) The grace given in the Holy Communion was tm
by St. Peter into the means of godly repentance; but it was
by Judas to his own destruction. It was used as medicine by the
one; and was abused into poison by the other.
oad
ST. MATTHEW XXVII. 1—9.
85
XXVII. (57) 1 "Πρωΐας δὲ γενομένης, συμβούλιον ἔλαβον πάντες οἱ ἄρχ- 2 Manis...
Luke 22. 66,
aA ν ε Ul A λ lel a a> wn ν θ lal 9 , & 23.1
ιερεις και Ob πρέεσ᾽ βύτεροι του Λαάου κατα του Ino ov WOTE ὕανατωσαι auTor, John 18. 28
beh. 20. 19.
818 ‘
(32) 2" καὶ δήσαντες αὐτὸν ἀπήγαγον, καὶ παρέδωκαν αὐτὸν Ποντίῳ Πιλάτῳ °° 2.
τῷ ἡγεμόνι.
(59) ὃ Τότε ἰδὼν ᾿Ιούδας, ὁ παραδιδοὺς αὐτὸν, ὅτι κατεκρίθη, μεταμεληθεὶς
ἀπέστρεψε τὰ τριάκοντα ἀργύρια τοῖς ἀρχιερεῦσι καὶ τοῖς πρεσβυτέροις,
4 λέ Ἥ AY f 100 Οἱ δὲ ἶ, τί Ν ε κα Ἢ AY
éyov, Ἥμαρτον παραδοὺς αἷμα ἀθῶον. Οἱ δὲ εἶπον, Ti πρὸς ἡμᾶς ; σὺ
” δε ad Dy > , > aA bee 3 ’, Ν᾿ 3 A > 14
ὄψει. °° Kat ῥίψας τὰ ἀργύρια ἐν τῷ vag, ἀνεχώρησε, καὶ ἀπελθὼν ἀπήγξατο. © 2 Sam. 17. 25.
64 οἱ δὲ ἀρχιερεῖς, λαβόντες τὰ ἀργύρια, εἶπον, Οὐκ ἔξεστι βαλεῖν αὐτὰ εἰς ἃ λοι. 18.
Ν A > Ν AY 9 LA é 7 x nN δὲ λ , 2 ,
τὸν κορβανᾶν, ἐπεὶ τιμὴ αἵματός ἐστι. υμβούλιον αβόντες ἠγόρασαν
3 aA ΝΥ 3 Ν A , > AY aA », 8 6 a 3 ,
ἐξ αὐτῶν τὸν ἀγρὸν τοῦ κεραμέως, εἰς ταφὴν τοῖς ξένοις. ὃ." Διὸ ἐκλήθη ο λεὼν. .
e 93 x 2A > ΝΥ 9 ν a , gf , > », Ne bY
ὁ ἀγρὸς ἐκεῖνος “Aypds αἵματος ἕως τῆς σήμερον. °‘Tdre ἐπληρώθη τὸ ῥηθὲν 1 Zecd. 11.13.
Cu. ΧΧΥΙΙ. 3. Ποντίω Πιλάτῳ] The successor of Valerius
Gratus, as Procurator of Jude (TJacit. Ann. xv. 54, “ Christus,
Tiberio imperante, per Pontium Pilatum Procuratorem supplicio
affectus est.” Joseph. Ant. xviii. 4); he held that office from
4.D. 25 to a.D. 36; he was deprived of it for cruelty, and is said to
have destroyed himself at Vienne, in Gaul, in the first year of the
Emperor Caligula. See Hused. ii. 7, and Bp. Pearson on the Creed,
Art. iv., who observes, as an eminent act of the providence of God,
that the full power of Judicature in Judwa (jus gladii) was left in
the hands of the resident Procurator, which was not usually the
The Procurator's residence was at Caesarea, but he had come to
Jerusalem for the Passover, to maintain order in the city.
8. μεταμεληθεί)] He does not say μετανοήσας. On the dif-
ian between true and repentance, see Bp. raon, iii.
σίκλοι, or shekels (see above, xxvi.
16), or
— τὰ τριάκοντα ἀργύρια
1δ). A shekel was two drachmas (Gen. LXX. xxiii. 15,
two denarii. See xvii. 24, and Winer, Lex. i. 266; ii. 445.
4. αἷμα ἀθῶον) more than an innocent man, I am guilty of his
blood,—als τὸ χυθῆναι. Gene)
δ. ἀπήγξατο) Sec on Acts i. 17, and cp. the ancient author adv.
Cataphryg. in Aouth, R. S. ii. 188, λόγος ἀναρτῆσαι ἑαντοὺς,
"lovéda προδύτον δίκην---καὶ δισκευθέντα κακῶς τελευτῆσαι.
The following, on the death of Judas, from Leo M. (Sermo
lii. p. 121), contains some important historical statements, as well as
doctrinal truths. ‘ Unde scelestior omnibus, Juda, et infelicior
extitisti, quem non igs ae revocavit ad Dominum, sed desperatio
traxit ad laqueum? Expectasses consummationem criminis tui;
donec sanguis Christi pro omnibus funderetur peccatoribus, informis
lethi suspendium distulisses. Cimque conscientiam tuam tot Do-
mini miracula, tot dona torquerent, illa saltem te ἃ precipitiv tuo
Fevocassent, que in Puschali οαπᾶ jam de perfidia tua signo divine
scientim detectus acceperas. Cur de ejus bonitate diffidie, qui te a
corporis et sanguinis sui communione non repulit? qui tibi ad com-
preneuseadure se cum turbis et armatorum (Joan. xviii. 5) cohorte
venienti, pacis osculum non negavit? Sed homo inconvertibilis,
spiritus vadens et non revertens, cordis tui secutus es rabiem, et stante
diabolo a dextris tuis, iniquitatem, quam in sanctorum omnium
armaveras caput, in tuum verticem retorsisti: ut quia facinus tuum
omnem mensuram ultionis excesserat, te paveret impietas tua judi-
cem, te pateretur tua pena carnificem.”
᾿ ites a type of the Jews, in his sin and end. See on Acts
i.
6. xopBavav) Hebr. RR. (forban) ; from root 112 (kurub), appro-
pinqwavit ; and in Hiphil ary (Atkerib), appropinguare focit ; i. ὁ.
obtulit ; whence Corban is either an offering (Mark vii. 11) or οὐέα-
tion ; or the place where oblations were received,—the Treasury of
the Temple, as here.
If the money had been cast into the anit the circumstance
of the betrayal would not have been so notorious; but by the purchase
of the field ther perpetuated its memory to posterity, and fulfilled the
prophecy; and this they did with deliberation—having called a
ony so they bear public testimony against themselves.
( .
8. ἀγρὸς αἵματος) Akel-dama. See Acts i. 19.
— Sus) gel. Cp. xxviii. 15. In both these cases the clause
follows an aorist, indicating that the act then begun had been conti-
nued without interruption till the time of the writing of the Gospel.
It does not necessarily intimate a long time; for it was a remarkable
circumstance, that the Rulers of the Jews in one case were not able,
in the other were not willing, to put an end, even after a short in-
terval, to what reflected so much disgrace on themeelves. It also
shows a continuity of knowledge on the part of the Evangelist.
9. τότε ἐπληρώθη τὸ ῥηθὲν διὰ Ἱερεμίου) Not now read in
Jeremiah, but in Zechariah xi. 12, 18.
1 The LXX has χωνεντήριον, for an explanation of which see St. Cyril,
Hieros. Cat. 13, pp. 188, 189.
Ze. £ Hee, p. 464; and Alford, p. 265, who says, “" The citation is not
from Jeremiah, and is probably quoted from memory and inaccurately.
Shepherd — is parodies asking τὸ τὰς wages des to Him be
of His people ; and the wages paid Him are thirty pieces οἱ
silver; and Jehovah says to Him, “ Cast them to the Petter La
goodly price at which I have been priced by them !”
Thus then Jehovah identities Himself with the Shepherd—the
hes ey eae of this contempt shown to the Messiah as an
insult to Himself. “Then I took the thirty pieces of silver and cast
them in the House of Jehovah to the Potter.’
No one can doubt Pod ge ribs! adaptation of this prophecy to the
death of Christ, the Shepherd laying down his life for His
nee (John x. 11. 15.)
t is the practice of the Holy Ghost, especially in St. Matthew's
Gospel, written primarily for Hebrew use, to give the sense rather
than the exact words of the Hebrew Prophecies, which He Himeelf
had dictated in the Old Testament (see above, on ii. 23); and in this
passage He intimates, that though the parties concerned in the present
transaction recorded in the Gospel were Judas and the Priests, yet all
that was done by them in the rejection of Christ, was foreseen by
God, and was done with “ His determinate counsel and foreknow-
ledge.” (Acts ii. 23.) As St. Augustine says, ‘ Pater tradidit Filium;
Ipse seipsum tradidit pro nobis; et Judas tradidit.”
But how is it to be explained, that a prophecy written by Zecha-
righ is ascribed by St. Matthew to Jeremiah ?
If (a8 some do not scruple to say*) St. Matthew had written
Jeremiah by mistake, such an error as this—in a matter obvious to
every reader of the Old Testament—would have been pointed out to
him’ by those who read his Gospel in primitive times, and the text
would have been corrected sccomiiagly and have been so read in the
Church. For (as Antiquity testi es) St. Matthew published his
Gospel originally in Hebrew, and afterwards in Greek. The present
Gospel is a Translation of that Hebrew original. The error (if error
it had been) would have been pointed out in the first edition—the
Hebrew—and would never have appeared in the second edition—the
Greek. Such errors, committed by Historians and Editors in their first
editions, are amended in subsequent revisions; and if this had been
an error, it would not now stand in the transcripts of the Gospel.
(Cp. Aug. de Consens. Ev. iii. 7.
It is observable, that though the Prophet Zechariah is three
times quoted by St. Matthew (xxi. 5; xxvi. 8] ; xxvii. 9), he is
never quoted by name; nor is he even once quoted by name in the
whole of the New Testament. Indeed, the Holy Spirit in the Gos-
pels, in quoting the prophecies, is not accustomed to particularize the
names of the Prophets by whose instrumentality He had delivered
them ; and thus it is probable He intends to teach, that αὐΐ prophecies
proceed from One Spirit, and that those by whom they were uttered
are not sources, but only channels of the same Divine truth.
For a similar reason, it may seem, the Holy Spirit in the New
Testament often combines pope spoken b ifrent Prophets in
the Old Testament, and introduces them as spoken by “ the Prophet,”
or by one of the two Prophets, and treats them as coming from the
same Author. See, for instance, Matt. xxi. 45, in which pasrege we
see that a prophecy of Zechariah is coupled with one of Isaiah, and
both are said to be διὰ τοῦ προφήτου. So Matt. xxi. 13 is formed
out of Isa. Ivi. 7, and Jer. vii. 11. Cp. Glass. Phil. peer 960, and
Junii Parallela; and the Parallela in Mr. Grinfield's Editio -Hel-
lenistica N. T. Lond., 1843. So He speaks of what ie written in one
Prophet (e. g. Habbakuk i. δ), as ‘“‘ written in the Prophets.” Acts
xiii. 40. Again, in quoting two prophecies, written by two Prophets,
He mentions only one of the two Prophets. See Mark i. 2.
We may infer from the manner in which the Prophets of the
Old Testament are treated by the Holy Spirit in the New, that He
designed to teach us that, as in the Gospel Paul is nothing, and
Apollos is nothing, so, in the Old Testament, Jeremiah is pening
Zechariah is nothing, but God's ministers, holy men, who Ι
Hes as they were moved by the Holy Ghost (2 Pet. i. 21); and
that there are diversities of gifts, but the same Spirit ; and diversities
We have similar mistakes in the apology of St. Stephen, Acts vil. 4. 16.
Various modes have been resorted to of evading this which are not worth
recounting.”
As to the supposed mistakes in St. Stephen’s speech, eee Note there.
86
ST. MATTHEW XXVII. 10—22.
διὰ 'Ιερεμίον τοῦ προφήτον λέγοντος, Kai ἔλαβον τὰ τριάκοντα ἀργύρια,
τὴν τιμὴν τοῦ τετιμημένον, ὃν ἐτιμήσαντο ἀπὸ viav ᾿Ισραήλ,
10
μοι Κύριος.
Mark 15. 2, &c.
uke 23. 3.
Ν
καὶ ἔδωκαν αὐτὰ εἰς τὸν ἀγρὸν τοῦ κεραμέως, καθὰ συνέταξέ
(=?) 1 "Ὁ δὲ Ἰησοῦς ἔστη ἔμπροσθεν τοῦ ἡγεμόνος" καὶ ἐπερώτησεν αὐτὸν
ὁ ἡγεμὼν, λέγων, Σὺ εἶ ὁ βασιλεὺς τῶν ᾿Ιονδαίων ; Ὁ δὲ ᾿Ιησοῦς ἔφη αὐτῷ,
h John 18. 37.
1 Tim. 6. 18.
ich. 26. 68.
John 19. 9.
Σὺ λέγεις.
(F) 12" Καὶ, ἐν τῷ κατηγορεῖσθαι αὐτὸν ὑπὸ τῶν ἀρχιερέων καὶ
τῶν πρεσβυτέρων, ' οὐδὲν ἀπεκρίνατο. 18 Τότε λέγει αὐτῷ ὁ Πιλάτος, Οὐκ
ἀκούεις πόσα σον καταμαρτυροῦσι; ' Καὶ οὐκ ἀπεκρίθη αὐτῷ πρὸς οὐδὲ
ἐν ῥῆμα, στε θαυμάζειν τὸν ἡγεμόνα λίαν.
k Mark 15. 6, &c,
(F) 3* Κατὰ δὲ ἑορτὴν εἰώθει ὁ ἡγεμὼν ἀπολύειν ἕνα τῷ ὄχλῳ δέσμιον,
181 ἤδει γὰρ, ὅτι διὰ φθόνον
ἐπὶ τοῦ βήματος, ἀπέστειλε
Α aA ? > a a
καὶ τῷ δικαίῳ ἐκείνῳ, πολλὰ
(2) 3." οἱ δὲ ἀρχιερεῖς καὶ οἱ
Luke 23. 17.
John 18.30. ὃν ἤθελον. (35) 16 εἶχον δὲ τότε δέσμιον ἐπίσημον, λεγόμενον Βαραββᾶν.
fal Lal Lal
YW Συνηγμένων οὖν αὐτῶν, εἶπεν αὐτοῖς ὁ Πιλάτος, Τίνα θέλετε ἀπολύσω ὑμῖν ;
1Acts3.183. Βαραββᾶν, ἢ ᾿Ιησοῦν τὸν λεγόμενον Χριστόν ;
παρέδωκαν αὐτόν. (=) 15 Καθημένον δὲ αὐτοῦ
Ν ἈΝ ε A > A λέ M δὲ Α
πρὸς αὐτὸν ἡ γυνὴ αὐτοῦ, λέγουσα, Μηδὲν σοὶ
mMakis.n, γὰρ ἔπαθον σήμερον κατ᾽ ὄναρ δι’ αὐτόν.
&c. a
Like 2.18. πρεσβύτεροι ἔπεισαν τοὺς ὄχλους, ἵνα αἰτήσωνται τὸν Βαραββᾶν, τὸν δὲ
οἱ .
Acts 8. 14.
ἸΙησοῦν ἀπολέσωσιν. 7 ᾿Αποκριθεὶς δὲ ὁ ἡγεμὼν εἶπεν αὐτοῖς, Τίνα θέλετε
ἀπὸ τῶν δύο ἀπολύσω ὑμῖν ; οἱ δὲ εἶπον: Βαραββᾶν. (35) 3 λέγει αὐτοῖς
ὁ Πιλάτος, Τί οὖν ποιήσω ᾿Ιησοῦν τὸν λεγόμενον Χριστόν ; λέγουσιν αὐτῷ
of ministries and operations, but it is the same God which worketh all
in all. (1 Cor. xii. 6.) 2
Again, in the New Testament, the Holy Spirit sometimes cites
Prophecies which were delivered of old to the world, and of which we
have no written record in the Old Testament. See Jude 14.
Also, there appears to have been a tradition among the Jews that
prophecies now read in Zechariah had been in the first instance deli-
vered by Jeremiah ; for it was a saying current with them, “ Zecha-
riam habuisse Spiritum Jeremis.” (See Surerhus. p. 282.) And the
words quoted by St. Matthew were seen by St. Jerome in a copy of
Jeremiah used by the Nazarenes. See also Rosenm., ‘‘ Huic sen-
tentis: favet locus insignis Lectionarii Coptici a cel. Woide notatus.”
wat Meshoes, Bibl. Orient. iv. 288. Cp. Hammond, p. 135. Burgon.
ad
On the whole, there is reason to believe! with St. Chrysostom
and Eusebius (Ὁ. E. x. 5), that the prophecy which we read in Zecha-
riah (xi. 12,13) had, in the first tastance, been delivered by Jere-
miah ; and that by referring here not to Zechariah, where we read it,
but to Jeremiah, where we do not read it, the Holy Spirit teaches
us not to the Prophets as the Audhors of their prophecies, but
to trace their prophecies backwards and upwards, flowing in different
channels from age to age, till we see them all at length springing
forth from the one living Fountain of wisdom and knowledge,—the
Divine Well-spring of Inspiration in the Godhead Itself®.
Thus this passage, like others in the Written Word of God,
pears to be set (as the Incarnate Word is set), for the fall and rising
pe en in Israel (Luke ii. 84), They are set for our moral proba-
tion, which supposes difficulty, ‘“ ut fides, non mediocri premio desti-
nata, diffcultate constaret” (Tertul. Apol. 21). And so these diffi-
culties are the leaves and flowers of which the crown of glory is woven.
They are set for our fall, if with a partial eye to single difficulties,
and without due regard to the general evidence and scope of Revela-
tion taken as a whole, and presuming too much on ourselves, we
thence take occasion to deny the Inspiration of the Gospels. They
are set for our rising, if we thence are led to distrust ourselves, and
to feel the weakness of our own faculties, and our need of divine
grace, to exercise humility and faith, to recognize the same Spirit
speaking by all the Writers of Holy Scripture, and to look forward
with patience and hope to the time when all that is dark in Holy
Scripture will be cleared away, and we shall see the truth as it is, and
know even as we are known d Cor. xiii. 12),
11, σὺ λέγει. See xxvi. 64. John xviii. 37; and 1 Tim. vi. 13.
16. Bapaffav] From Ἢ (bar), filius, and ugar (abba), pater. They
1 Various other replies to the question here considered may be seen in
Glass. Philol. Sacra, p. 99, and in Swrenhus. KaradAayh, p. 280. Cor-
nelius ἃ Lapide in Zechar. xi. 12. Dr. Jacksow on the Creed, book viii.
ch. xxvii. Mintert. Lexicon voc. ‘Iepepias. Archbishop Netwcome on
Zech. xl. 18. Hengstenberg, Christologie ii. 258. 465.
Some (e.g. Olshansen here) suppose the text of St. Matthew to be
corrupt; others, that our Lord mentions ome Book for ali of the same
class; thus He speaks of “‘ the Psalms,” for ati books of the same class;
i.e. the lographa (Luke xxiv. 43): vis. Psalms, Proverbs, Ecclesiastes,
Canticles, Job, Ezra, Esther, Chronicles. See Bp. Cosin on the Canon,
Tejected the True Son of the Father, and chose a robber, who bare the
name of Father's Son, in His place.
In some MSS. and Versions there is ἃ remarkable reading here,
i.e. Ἰησοῦν prefixed to Barabbas; and this is received by Tisch. in
the text, and approved by Fritzsche, Meyer, and others. ‘“ Codices
ante Origenem habuerunt ᾿Ιησοῦν Βαραββᾶν." (Rosenm.
If this reading is correct (and it is not ἱπέρῥουδυ ον, the contrast
is still more striking. Whom will ye? Jesus whois called Barabbas,
or Jesus Who is called Christ, the Son of the Living God ?
19. ἐπὶ τοῦ βήματος The cause itself was heard in ἴδ pea
rium, or palace of the Governor, but judgment was pronounced from
the βῆμα, or tribunal, which was in an elevated place outside the preo-
torium.
— ἡ γυνὴ αὐτοῦῦ Whose name is said to have been Procla, or
Claudia Procula. (Niceph. i. 30. Evang. Nicod. 2. Libr. Apocryph.
ed. Thilo. p. 522, 544.)
In the whole history of the Passion of Christ no one pleads for
Him but a woman—the wife of a Heathen.
How many things took place that ought to have made the Chief
Priests pause! Together with the examination and inquiry by Pilate
came this dream of his wife; sent to her perhaps because she was
holier than her husband, and because, if sent to him, it might never
have been divulged. And not only did she see the vision, but
many things, in that very night, because of Christ. Pilate desired to
let Him go, but they importuned to have released unto them ἃ
notable prisoner—one infamous for his crimes—and preferred Barab-
bas to the Saviour of the World. (Chrys.)
Observe how many things were done by Christ to deter the Jews
from this sanguinary deed. ey saw Pilate washing his hands; they
heard his protest of Christ's innocence ; they saw the death of Judas
the Traitor, stung in conscience for betraying Him; they beheld the
majestic silence of Christ, and yet they refer Barabbas to Christ, and
imprecate a curse on themselves and their children. This curse is
still of force upon the Jews even to this day; as vos eye (i. 15)
“ When ye make many prayers, I will not hear: your are
of blood.” This is the which the Jews have bequeathed to
Onn egal “His blood be upon us and upon our children!”
lerome.
Barabbas the murderer and robber is uitted by the Jews, and
Jesus is killed by them. But He is acquitted by the voice of Pilate's
wife, and is pronounced innocent by Pilate, the Roman Governor,
and is acknowledged by the Roman centurion to be “truly the Son
of God.” The act of the Jews was suggested by the Evil One, who
still reigns over them, and therefore they cannot have peace. (Jerome.)
pp. 12. 21, 32.
2 Comp. St. Aug. de Consens. Evang. iif. 7. St. Jerome says, ad
Pammachium, vol. iv. p. 251, ‘ Accusent Apostolum Mattheum falsitatis
qudd nec cum Hebraico nec cum Sepceneiats congruat Trans)atoribus, et
(quod his majus est) erreé in nomine, pro Zechari& quippe Jeremiam
posuit—Sed absit hoc de pedissequo Christi dicere!”
8t. Jerome then refers to another passage of Zechariah, where the
Evangelist leaves the precise words of the Prophecy. See Matt. xxvi. 31.
And he says, ‘' Sermonum varietas SpiritQs unitate concordat.”
ST. MATTHEW XXVII. 23—34.
πάντες, Σταυρωθήτω. 33 Ὃ δὲ ἡγεμὼν ἔφη, Ti yap κακὸν ἐποίησεν ; οἱ δὲ
περισσῶς ἔκραζον, λέγοντες, Σταυρωθήτω- (J) 3: ᾿Ιδὼν δὲ ὁ Πιλάτος ὅτι οὐδὲν
ὠφελεῖ, ἀλλὰ μᾶλλον θόρυβος γίνεται, "λαβὼν ὕδωρ ἀπενίψατο τὰς χεῖρας n Dent. 21.6.
ἀπέναντι τοῦ ὄχλου, λέγων, ᾿Αθῶός εἰμι ἀπὸ τοῦ αἵματος τοῦ δικαίου τούτον"
ὑμεῖς ὄψεσθε: “5 καὶ ἀποκριθεὶς πᾶς ὃ λαὸς εἶπε, " Τὸ αἷμα αὐτοῦ ἐφ᾽ ἡμᾶς καὶ 9 Deut. 19. 10.
ἐπὶ τὰ τέκνα ἡμῶν. (F) 325. Τότε ἀπέλυσεν αὐτοῖς τὸν Βαραββᾶν, " τὸν δὲ 1 Κίαξι 5. 5,
᾿Ιησοῦν φραγελλώσας παρέδωκεν ἵνα σταυρωθῇ.
Acts 8. 17, 18.
& 5. 28.
899 ε A > Isa. 53. 5.
(Fr) 7% Τότε of στρατιῶται τοῦ ἡγεμόνος, παραλαβόντες τὸν ᾿Ιησοῦν εἰς τὸ Μῶν 15-15, δο.
“πραιτώριον, συνήγαγον ἐπ᾿ αὐτὸν ὅλην τὴν σπεῖραν. ™ καὶ ἐκδύσαντες αὐτὸν, 35
Luke 23. 16, 24,
John 19. 1, 16.
περιέθηκαν αὐτῷ χλαμύδα κοκκίνην, 3 καὶ πλέξαντες στέφανον ἐξ ἀκανθῶν,
ἐπέθηκαν ἐπὶ τὴν κεφαλὴν αὐτοῦ, καὶ κάλαμον ἐπὶ τὴν δεξιὰν αὐτοῦ, καὶ
, ¥ 6 > A > / > fed , a ε “‘
γονυπετήσαντες ἔμπροσθεν αὐτοῦ, ἐνέπαιζον αὐτῷ, λέγοντες, Χαῖρε, ὁ βασιλεὺς
380
τῶν ᾿Ιονδαίων: (Fz) ™ καὶ ἐμπτύσαντες εἰς αὐτὸν, ἔλαβον τὸν κάλαμον, καὶ
ἔτυπτον εἰς τὴν κεφαλὴν αὐτοῦ: ὃ] καὶ ὅτε ἐνέπαιξαν αὐτῷ, ἐξέδυσαν αὐτὸν
τὴν χλαμύδα, καὶ ἐνέδυσαν αὐτὸν τὰ ἱμάτια αὐτοῦ, καὶ ἀπήγαγον αὐτὸν εἰς τὸ
σταυρῶσαι.
(F) ® Ἐξερχόμενοι δὲ “ εὗρον ἄνθρωπον Κυρηναῖον, ὀνόματι q Marks. 21.
Σίμωνα: τοῦτον ἠγγάρευσαν, ἵνα ἄρῃ τὸν σταυρὸν αὐτοῦ.
r Mark 15. 22, ἅς.
(2 * * Καὶ ἐλθόντες εἰς τόπον λεγόμενον Γολγοθᾶ, ὅ ἐστι λεγόμενος Κρανίου tke 28.38, &e.
8 Ps. 69. 2].
τόπος, (Fr) ὅ' "ἔδωκαν αὐτῷ πιεῖν ὅξος μετὰ χολῆς μεμιγμένον: καὶ yevod- 1248
38. ἔκραζον] Then were fulfilled the words of Isaiah (v. 7), “He
looked for judgment, but behold oppression; for righteousness, but
behold a cry.” (Jerome.)
24. ἀπενίψατο τὰς χεῖρα. His hands, but not his heart. He
was guilty of crucifying Christ, by delivering to be crucified Him
Whom he pronounced innocent; and so in delivering up Christ he
oo himself. Sense of guilt made him a pi (see John
xx. .
26. φραγελλώσα4)] as was usually done to slaves bg cru-
cifixion. See Kein. ty ψ ἊΝ
On the time of the scourging see on Luke xxiii. 16. Cp. John
“Φραγελλοῦν vox origine Latin§, id. qd. μαστιγοῦν xx. 19. Joan.
xix. 1. lia erant aculeata, ossiculis ἩΓΕ: fere catenata, unde
horribile flagellum dixit Horat. Sat. i. 3.119. Flagellis cadebantur
apud Romanos servi (liberi vingis) et fere capite damnati, nudi et ad
columnam adstricti, antequam in crucem agerentur. Cic. Verr. v. 66,
Faciaus est vinciri civem Romanum, ecelus verberari, parri-
cidiam necari, quid dicam in crucem tollere? Liv. xxxiii. 36, Conju-
ratio servorum—miulli occisi, multi a alios verberatos cruci affixit,
qué principes conjurationis erant. Val. Max. i. 7, servum verberibus
multatum sub furch ud supplicium egit. Pilatus ergo more Romano-
ram penam flagellorum Christo in crucem agendo irrogabat. Atta-
men ciim flagellis esset cesus, ultima vice tentabat Procurator, an ad
commiserationem flectere posset Judmorum animos, ideoque Jesum
flagellatum in conspectum populi producebat, sed rureus eum spes
ebat, denuntiabant ei Ceesaris iram ; hanc metuens, eum in crucem
agi jussit, coll. v. 8]. Joh. xix. 12, βᾳ4ᾳ." (Kwia.)
According to the Roman laws, they who were to be crucified
were first sco Jesus was delivered to the soldiers, and thus
that most holy body was torn by the scourge. But this was done
that “Ὁ. His stripes we might be healed” (Isa. liii. 5). (Jerome.)
27. στρατιῶται--σπεῖραν)] “ Marc. xv. 16 dicuntur οἱ στρα-
“τιῶται milites preturiani. τὸ πραιτώριον vox origine Latina, est
domus, palutium Procuratoris. ἦχος retorium fuerat olim regia
Herodis, in euperiori urbis parte magnificé exstructa, ex qua aditus
arias in arcem Antoniam, empl junctam, vid. Joseph. Ant. xv.
. 3, BJ. i. 21.1; v. 4. 3. Procuratores Romani, qui Cesarex
degebant, poneecenge iis Hierosolymis versandum esset, hoc pala-
tium sibi deligebant domicilium.
“Tribunal erat extra pretorium v. 19, abducebatur orgo Jeeus in
interiorem partem pretoril, in aulam. συνήγαγον ἐπ᾽ αὐτὸν ὅλην
τὴν σπεῖραν, totam cohortem ad eum illudendum Ge pe Cohortem
Romunam, que erat decima pars legionis, et constabat quadringentis
viginti quinque militibus, interdum sexcentis, etiam mille, si legiones
Maajores erant, vid. Lipsius de Militia Romani. 4. Joseph. B. J.
iii. 4. 2. Quinque cohortes Caearee erant, una ἩΠΟΓο οἰ tere eadem-
major, tempore festi Paschatos, vid. Joseph. B. J. ii. 15.6; v. δ. 8.
ct. xxiii. 23." (Kuin.)
28. χλαμύδα] ‘Sagum,’ ‘ paludamentum,’ a round military cloak
of dyed wool, fastened on the right shoulder with a fibula, so as to
cover the left side, and thrown over the other dress.
— κοκκίνην] As military Tniperaior, or King—in mockery. It is
called πορφύρα by St. Mark xv. 17, and was probably of scarlet, with
purple clavi, or stripes. See Hutrop. ix. 26. Winer, Lex. i. p. 664.
All these things, done in mockery, were so ordered by God as to
shave a divine meaning. He is clothed in scarlet and purple, for He
is a military Conqueror and King; Hoe is crowned with thorns, for
He has a diadem won by suffering, the diadem of the world; He has
a reed in His Hand, for He wiclds a royal Sceptre, earned by the
weakness of humanity (see Phil. ii. 8—11). The cross is laid on His
shoulder, for this is the sign of the Son of Man, the trophy of His
Victory, by which He takes away sin and conquers Satan ; His titles
are inscribed on the Cross, “‘ King of the Jews,” for He is the Sove-
reign Lord of Abraham and all his seed. In all these circumstances,
as δι Hilary says, He ie worshipped while He is mocked. The purple
is the dress of royal honour ; lis crown of victory is woven with
thorns. As St. Ambrose says (in Luke xxiii. 11), “ sl/udentes, ado-
82. Κυρηναῖον The Cyrenians, who had now come up to the
Passover, had a synagogue at Jerusalem. Cp. Acts ii. 10; vi. 9.
— ἠγγάρενσαν)] See above, v.41. Mark xv. 21. His Cross was
laid on a stranger. The Jews were not worthy to bear it. (Hilary.)
— ἵνα ἄρῃ} Criminals were obliged to their own cross to
the place of execution. It is probable that when our Lord was
oppressed by the burden, the soldiers, mpetlng Simon coming from
the country, pressed him into the service as a Disciple of Jesus.
88. ToAyota] from rad. 43 (galal), volvit; whence the word
Gilgal, Gol. , and euphonicé Golgotha, a rolling; and Gulgoleth,
a ca (2 Kings ix. 35), from its roundness,
Golgotha was outside the walls of the city (Heb. xiii. 12), and
probably on the N.w. of Mount Sion. See Welliams, Holy City,
. 253. Some itors suppose that Golgotha derived its name
πὶ its conical form (Helund, Palest. p. 860), and that for this
Teason it is called κράνιον by St. Luke, xxiii. 33; there is no evidence
from Scripture that it was a hill. (Cp. , Palestine, p. 454.)
There was an ancient tradition (sce ΟἹ . Tertulltun, Athanas.,
August.) that the bones of Adam been buried there. St. Jerome
is of opinion that it was called Calvary because it was a place of
public executions, and many head-sculls of criminals who had been
headed might be seen there, perhaps in terrorem,
Perhaps by recorfing the name , the Holy Spirit may
intend a reference to the words of Joshua the type of Jesus, at the
hill Gilgal, when he circumcised the people (Josh. v. 9), and had
his camp. “ Behold, I have to-day rolled away (+mtb3) the reproach of
Egypt ; therefore the name of the place is called Gil And by our
Jesus at Gol, the shame and guilt of sin was rolled atoay from the
Israel of God ; and there—where He was crucified—was His camp ;—
for He conquered ve Cross.
Observe, our Lord was crucified on Golgotha, and He ascended
into heaven from the Mount of Olives. The Sun of Righteousness
went down in the west, and arose to heaven on the east of Jerusalem.
84, ὄξος μετὰ χολῆς] οἶνον ἐσμυρνισμένον (Mark xv. 23),—i. ὁ.
bitter. Ps. Ixix. Sh, ‘sive quéd aversaretur malitiam; sive quia
volebat majorem pati sitim in cruce, ut nobis mortificationis vivum
daret exemplum.” (ἃ ide.)
Perhaps, that it might not be said by His enemies that He had
not suffered all the nies of crucifixion, and that some drugged
potion had been given Him by His friends to stupify His senses, and
to deaden His pain till just before He died (see below, v. 48. John
xix. 28), and so He would not drink. Such potions were often given
to those who were crucified. See Lightfoot. ‘“ Vinum myrrha con-
ditum mentem turbat. Solebant supplicio afficiendis porrigere vinum,
herbis temulentiam procreantibus mixtum, qué minds sentirent do-
μενος οὐκ ἤθελε πιεῖν.
ST. MATTHEW XXVII. 35—46.
(=) 3 Σταυρώσαντες δὲ αὐτὸν, διεμερίσαντο τὰ
ἱμάτια αὐτοῦ, βάλλοντες κλῆρον' ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ τοῦ προφήτου,
t , .,ε. , ε a Lr ae N ε ,
Διεμερίσαντο τὰ ἱμάτιά μου EaUTOLS, καὶ ETL TOV ἱματισμόν μον
(=) ® Τότε σταυροῦνται σὺν
t Ps. 22. 18.
ἔβαλον Krjpor © καὶ καθήμενοι, ἐτήρουν αὐτὸν ἐκεῖ, (5) * καὶ ἐπέθηκαν
ἐπάνω τῆς κεφαλῆς αὐτοῦ τὴν αἰτίαν αὐτοῦ γεγραμμένην, ΟΥ̓͂ΤΟΣ ἘΣΤΙΝ
ΙΗΣΟΥΣ Ο BAXIAETS ΤΩΝ IOTAAINN.
αὐτῷ δύο λῃσταὶ, εἷς ἐκ δεξιῶν καὶ εἷς ἐξ εὐωνύμων.
areanes (Ὁ) ὁ" Οἱ δὲ παραπορενόμενοι ἐβλασφήμουν αὐτὸν, κινοῦντες τὰς κεφαλὰς
Mark 15. 29, ὅς.
Luke 23 35, &c.
39 A 40 x », ve αλύ ἈΝ Ν Ν 2 Ν ε , >
αὐτῶν * καὶ λέγοντες, “ Ὃ καταλύων τὸν ναὸν καὶ ἐν τρισὶν ἡμέραις oiKo-
a a , 3 en aA aA , 3S. A aA
δομῶν, σῶσον σεαντόν: εἰ Υἱὸς εἶ τοῦ Θεοῦ, κατάβηθι ἀπὸ τοῦ σταυροῦ.
8338 4) e v4 ὃ Ν ε 3 a > ’ A A , Α
(Ξ) 41 Ὁμοίως δὲ καὶ οἱ ἀρχιερεῖς ἐμπαΐζοντες, μετὰ τῶν γραμματέων καὶ
eX 427 Ὁ ε Ν > δύ aA 3
πρεσβυτέρων, ἔλεγον, 45 ἔάλλους ἔσωσεν, ἑαυτὸν οὐ δύναται σῶσαι" εἰ βασι-
a 9
λεὺς ᾿Ισραήλ ἐστι, καταβάτω νῦν ἀπὸ τοῦ σταυροῦ, καὶ πιστεύσομεν ἐπὶ
3 a“ 43 rs 0 aN “x 8 , ε 4 6 A oN > θέλ > , T
αὐτῷ. “48 πέποιθεν ἐπὶ τὸν Θεόν, ῥυσάσθω νῦν αὐτὸν, εἰ θέλει αὐτόν, εἶπε
veh. 26. 61,
John 2. 19.
γάρ, Ὅτι Θεοῦ εἰμι Υἱός.
> aA 3 4 i ΠΝ
αὐτῷ, ὠνείδιζον αὐτόν.
w Mark 15. 33,
ἂς.
Luke 25. 44.
> ,
ἐννάτης.
(Ὁ “ Τὸ δ᾽ αὐτὸ καὶ οἱ λῃσταὶ, οἱ συσταυρωθέντες
(2) 4 “᾿Απὸ δὲ ἕκτης ὥρας σκότος ἐγένετο ἐπὶ πᾶσαν τὴν γῆν ἕως ὥρας
(Ὁ “ περὶ δὲ τὴν ἐννάτην ὥραν ἀνεβόησεν ὁ ᾿Ιησοῦς φωνῇ μεγάλῃ,
λέγων, ᾿Ηλὶ, Ηλὶ, λαμὰ σαβαχθανί ; τοῦτ᾽ ἔστι: Θεέ μου, Θεέ μου, ἱνατί με
lores. Tr. Sanhedrin ο. 6. Diztt R. Chasda : qui ducitur ad mortem,
οἱ datur bibendum granum turis in poculo vini, ut distrahatur mens
jus, quia dictum est Prov. xxxi.6, Date siceram periluro, et vinum
Tis φαΐ sunt amaro animo.” Merillius. Casaxbonus, Exercitt.
Antibaron. xvi. 80. ‘‘ Jesus veré, qui doloris sensu rationisque usu
ivari hoc modo nolebat, sed animo forti fatum subire volebat, vino
leviter degustato, calicem epotare recusabat.” (Kwin.) ᾿
8δ. σταυρώσαντες] Fora description of the cross and of cruci-
fixion, see Bp. Pearson on the Creed, Art. iv. and the Notes. That
the feet were nailed as well as the hands, see Justin c. Tryphon. 97.
Tertullian c. Marcion. iii. 19. Plast. Mostell. ii. 1.13. Cp. Ps. xxii.
17. Luke xxiv. 39.
See on Luke xxiii. 33.
‘Per lignum servi facti samus; per crucem liberi.” (Awg.)
“Ut non sibi sed omnibus vinceret Christus, manus in cruce
tetendit.” (Ambrose.
‘“ Ipea species crucis, quid est nisi forma quadrate mundi? unde
S. Apostolus, (Ephes. iii. 18) que sit altitudo et latitudo amoris
Christi.” (Hiteron.) See John xii. 32.
“Crux patientis fit cathedra docentis, et tribunal judicantis, et
currus triumphantis.” (Awug.)
On the Passion of our Blessed Saviour, seo Leo M. Serm. 1.—
Ixviii. δὲ. Cyril, Hieros. Catech. 13, p. 182203. Dr. Burrow's
Sermon xxxil. vol. ii. p. 206, and vol. v. p. 566—603; and Bp. An-
drewes’ Sermons, ii. p. ἴ iss. and Westcott on the Canon, pp. 6].
120, for primitive testimonies concerning it.
— ἵνα πληρωθῇ---κλῆρον} not found in A, B, D, E, F, G, H,
K, L, M, 8, U, V—and probably not from St. Matthew.
36. ἐτήρουν αὑτόν] They Him. The vigilance of the
soldiers and Priests has proved of great use to us, as giving us clearer
evidence of the Resurrection, and of Christ's power therein. (Jerome.)
87. οὗτός ἐστιν--- Ἰουδαίων] See St. Aug. in Joan. xix. 19.
Thus by Pilates voice the Gentile World (represented by him
as Roman Governor) replies to the Jews. ‘‘ Whether ye will or no,
Jesus is King of the Jews,—the Lord of all who believe.” (Jerome,
reine to the derivation of the word Jew, one who confesses and
praises God.)
It is well said by Dr. Jackson (on the Creed, bk. vii. c. 32),
“ Tho first authorized title of ‘ King of Judah’ after the captivity of
king Zedekiah, was that Inscription written on our Saviour's cross by
the command of Pilate (the resentative in Judea of Cesar, the
world’s Governor), 80 that the Jews could not get a change of it in
any of the three languages in which it was written. That which the
world might conceive was written in jest, the God of Israel made
hae by making this Jesus, Whom Pilate crucified, both Lord and
ist face ii. 36; iv. 10); that is, a far greater King than Cesar,
whom they acknowledge their only king !"
88, δύο λῃσταί) ‘“ Nam crux pena latronum. Vocabantur
λῃστῶν et sicartorum nomine qui injussu publico arma cepiseent.”
( m.) These rebels and assassins were executed at the Passover
for a public example at that great festival.
. καταβατω-- καὶ πιστεύσομεν] <A false promise. For which
was ter, to come down from the cross, or to raise Himeelf from
the dead? He roee again, and ye did not helieve. If He had come
down from the cross, ye would not have believed. Perhaps the Spi-
rits of Evil suggested theee words; for, as soon as the Lord was cruci-
fied, they felt the power of the Cross, and that their own power was
broken thereby; they would then that He should come down from
the Croes. But Christ remains on the Cross in order to destroy the
_ ant in alee that the world may believe and be saved. (Jerome.)
p- 1 Cor. ii. 8. :
— ἐπ᾽ αὐτῷ] we will become believers in Him; a stronger ex-
pression than the reading of some MSS. π΄ αὐτῷ.
48.} Quoted by Clem. Roman. 16, p. 71.
44. λῃσταί) one of them. See on Luke xxiii. 39. δὲ. Aug. de
Consens. Evang. iii. 16, and St, Ambrose in Luc. lib. x. For similar
uses of the plural see above, ii. 20, Acts xvii. 18, and Matt. xxvi. 8,
where it is said that ‘‘ the disciples murmured,”—viz. Judas, one of
them, did. Acts xiii. 40, “It is written in the Prophets,”—i.e. in
one of them, Habakkuk i. 5.
In the two Thieves, one blaspheming, the other confessing
Christ, some of the Fathers see a figure of the “duo populi,” the Jew
and the Gentile, ἀμφότεροι yap ἄνομοι (says Theophyl. in Mare.
Xv.) ἀλλ’ ὁ μὲν ἐθνικὸς εὐγνώμων, ὁ δὲ ᾿Ιουδαϊκὸς βλάσφημον.
St. Jerome's rem: here are not unworthy of attention. At first,
both the malefactors reviled on Him; but afterwards, one of them
(Luke xxiii. 39), moved by the prodigies which he saw (the darkness
and the earthquake, &c.), was itent, and rebuked the other. So,
first, Jews and Gentiles reviled Christ; but now the Gentiles repent,
and plead with the Jew.
. ἀπὸ δὲ ἕκτης ὥρας σκότος ἐγένετο] i.e. from twelve o'clock,
when our Lord was crucified, to three, when He expired.
Concerning this darkness, which could not have been an eclipse,
the moon being then full, see Jal. African. in Routh, R. 8. ii. 297,
298, ἦν oer Osowoinroy, ibid. ii. 477, and iv. 7. used. Chron.
A.D.
Cf. Tertullian, Apol. 21, who appeals for the fact to the Roman
Archives.
. Cyril, Hieron. p. 195, sees here ὁ fulfilment of Zech. xiv.
6, 7, and Amos viii. 9.
By πᾶσαν τὴν γῆν, St. Matthew probabl meant fhe Land of
Judea (Origen, Chrys.), and see Matt. ix. 26. Luke iv. 25; so that
it is not surprising that no mention of it is made in Heathen Hie-
torians.
At the first Passover the Hebrews had light in their dwellings,
while the rest of E was dark ; but now, when the True Passover
is killed by them, they are in darkness; and the light of the Gospel
is about to be poured on the Gentile world.
Observe, the Passover was to be killed at the full moon. When
Christ suffered the moon was full. Christ the Sun of Righteous-
neas illumines the Church typified in Scripture by the moon ; and she
receives the fulness of her ligt from the of Christ.
46. λαμὰ caBuyOuvl] Pe. xxii. 1. Our Lord cries ‘out, “My
God, why hast thou forsaken me?” using the words of the Psalmist,
in order that He might show with His last breath that He acknow-
ledges the Old Testament. (Chrys.)
Our Lord, with His dying reath, taught us to refer this Pealm
fore impiety rot to apply it to Him.
to the Messiah; it is there
(Jerume.) .
It would seem from this, and from Mark xv. 34, 'KAwi, ᾿Ελωὶ,
that our Lord used the vernacular, or Syro-Chaldaic words: “ Hae
verba deprompta sunt ὁ Ps. xxii. ], et Jesus, hanc vocem emittens,
utebatur dialecto, que tunc in Judea ae atque verba ipea ut
Galileus pronuntiabet. Pro ’HAi, HAi, Hebr. “ye, Ye ap. Marc. xv.
ST. MATTHEW XXVII. 47—58,
89
ἐγκατέλιπες ; “7 Τινὲς δὲ τῶν ἐκεῖ ἑστώτων ἀκούσαντες ἔλεγον, Ὅτι ᾿Ηλίαν
oS Ὁ 843. 48 x ‘ 542 ‘ 3 2A Ν ν ,
φωνεῖ οὗτος. (ἢ) “5 " Καὶ εὐθέως δραμὼν εἷς ἐξ αὐτῶν, καὶ λαβὼν σπόγγον, x Ps 22.1.
πλήσας τε ὄξους καὶ περιθεὶς καλάμῳ, ἐπότιζεν αὐτόν. 99 Οἱ δὲ λοιποὶ ἔλεγον,
Hep cy
Mark 15. 36, &c.
Luke 23. 36.
“Ages ἴδωμεν εἰ ἔρχεται ᾿Ηλίας σώσων αὐτόν. () ©‘O δὲ ᾿Ιησοῦς πάλιν "5.3.
κράξας φωνῇ μεγάλῃ, ἀφῆκε τὸ πνεῦμα.
844
(=) δ᾽ Καὶ ἰδοὺ, τὸ καταπέτασμα
τοῦ ναοῦ ἐσχίσθη εἰς δύο ἀπὸ ἄνωθεν ἕως κάτω" καὶ ἡ γῆ ἐσείσθη, καὶ αἱ
845 a
πέτραι ἐσχίσθησαν, (35) @ καὶ τὰ μνημεῖα ἀνεῴχθησαν, καὶ πολλὰ σώματα
τῶν κεκοιμημένων ἁγίων ἠγέρθη, 58 καὶ ἐξελθόντες ἐκ τῶν μνημείων, μετὰ τὴν
» 3 a 2 A 6. 2 ΝΥ eo , ν» 4 on
ἔγερσιν αὐτοῦ, εἰσῆλθον eis τὴν ἁγίαν πόλιν, Kat ἐνεφανίσθησαν πολλοῖς.
(FF) δ." Ὁ δὲ ἑκατόνταρχος καὶ οἱ per’ αὐτοῦ τηροῦντες τὸν ᾿Ιησοῦν,
297
ver. 36.
ἰδόντες Η ch. 14. 88.
δὴ Mark 15. 89.
τὸν σεισμὸν καὶ τὰ γενόμενα, ἐφοβήθησαν σφόδρα, λέγοντες, ᾿Αληθῶς Θεοῦ MUX 15. "9.
Υἱὸς ἦν οὗτος.
wr) ὅ5." Ἦσαν δὲ ἐκεῖ γυναῖκες πολλαὶ ἀπὸ μακρόθεν θεωροῦσαι, αἵτινες ἦκο- + Lukes. 23
λούθησαν τῷ ᾿Ιησοῦ ἀπὸ τῆς Γαλιλαίας, διακονοῦσαι αὐτῷ, © ἐν αἷς ἦν Μαρία Mk 150.
ἡ Μαγδαληνὴ, καὶ Μαρία ἡ τοῦ ᾿Ιακώβονυν καὶ ᾿Ιωσῆ μήτηρ, καὶ ἡ μήτηρ τῶν
υἱῶν Ζεβεδαίον.
(ὦ 57 "᾿᾿Οψίας δὲ γενομένης, ἦλθεν ἄνθρωπος πλούσιος ἀπὸ ᾿Αριμαθαίας » μεκ ι»..--
τοὔνομα ᾿Ιωσὴφ, ὃς καὶ αὐτὸς ἐμαθήτευσε τῷ ᾿Ιησοῦ. * Οὗτος προσελθὼν Luke 25. 50--δδ.
τῷ Πιλάτῳ, ἠτήσατο τὸ σῶμα τοῦ ᾿Ιησοῦ.
Τότε ὁ Πιλάτος ἐκέλευσεν ἀπο- 15" 55.9.
34, legitur, ᾿Ελωΐ, ᾿Ελωΐ; quod est Chald. της, 792: Jesus νοτὸ
pronuntiabat, v. ad xxvi. 73, Thy, 7 Apud Marcum legitur
Aaupa, quia Hebr. οἱ Chald. scribitur mg). Pro Hebraico ynqne
usus est Jesus Chaldaico ymygu-” (Rosen., Kuin.)
May not this be an argument also for the use of vernacular
Scriptures ἢ
This voice is for our sakes; that we may know that Christ was
perfect Man, having a human body and human soul, to the last. He
spoke in our name. (Greg. Naz. 543. <Athanas. adv. Arian. iii.
. 478480.) And that we should never despair, even if God hides
is face from us. For Christ, Who uttered these words, was the
Beloved Son in Whom He was well pleased ; and with reverence be
it said, the Father was never more pleased with Him than in this
His act of humility and perfect obedience. And He was then heard
(Heb. v. 7), and because He was obedient to death, even the death
of the Cross, therefore God highly exalted Him, and gave Him a
Name above every name (Phil. 11. 9),
48. καλάμῳ) This is probably the stem of the ὕσσωπος, men-
tioned by St. John xix. 29, which grew from ἃ stalk into a tuft; and,
the cross not being high, might be reached by a person holding it.
Dodonzus de Stirp. iv. 19, “‘ Hyssopus caules erigit dodrantales aut
altiores, duros ac lignosos.” See Mintert and Wiser in νυ.
. φονῦ μεγάλῃ) To show that He laid down His life by His
own will, not from exhaustion of natural force.
He cried with a loud voice, and thus proved the truth of what
He had said, No one taketh away My life from Me; 1 have power
to lay down My life, and have power to take it again (John x. 17).
Pilate, therefore, toondered that He was so soon dead (Mark xv. 44)
and the centurion was the rather led to believe, because He died
with power (Mark xv. 39).
is cry rent the veil of the Temple; and opened the graves,
and made the house of the Jews desolate. He showed His might by
the raising of the dead, and by the quenching of the sun's light, and
by the earthquake, and by a revolution in the elements.
” He who rent the rocks and shook the earth, could have also
φενιτογοῦ His enemies; but in His mercy He them, and
wrought these wonders for their conversion, and yet their hearts were
hardened. (Chrys., Jerome.
61. τὸ καταπέτασμα---σχίσθη The Veil of the Holy of
Holies. ‘ Duo erant templi ela: taterius, quo velatum erat Sanctum
Sanctorum, quod Hebr. nzte, ab Alex. καταπέτασμα dicitur, alte-
rium eaterius, quod erat ad introitum templi et Hebr. yQ9, ab
Alexandrinis κάλυμμα Exod. xxvi. 31. 33. 35, ἃ Philone ἐπίσπα-
,etpoy vocatur. Hoc loco intelligi debet illud velum, quod oppansum
erat Sancto Sanctorum, quod simpliciter καταπέτασμα nuncupabe-
tur, vid. Philo de Vit. Mos. 2, p. 667,C. Joseph. Ant. v. 5. 4.”
See Heb. ix. 3.
“Velum Templi scissum est, et omnia Legis revelata mysteria
ut universis Gentibus proderentur.” (Jerome, iv. 176.) “Liber jam
aditus in Sancta.” (Bengel.)
The veil was rent. Thus our Lord showed His power and
wrath, and at the same time His love. He intimated that what was
before inaccessible, was now made easy of access, and that Heaven
would be opened, and that He our Great High Priest would now
enter the true Holy of Holies. They had said, “If He be King of
Jom let os come down from the Cross;” but He proves Himself
OL.
King of the World. The
destroyest the Temple,”
rending the Veil. (Chrys.)
δῷ. κεκοιμημένων] a Hebraiom. κοιμᾶσθαι = apy, to sleep in
death, 1 Kings xi. 43, and passim. Vorst. pp. 199. 202. John xi. 1].
14. Acts vit 60; xiii, 86. 1 Cor. vii. 305 xi. 30.
— ἠγέρθη] a proleet, This is the eighth Resurrection recorded
in Holy Seri dee he preceding ones are as follows :—
. The Son of the repta. 1 Kings xvii.
The Shunamite's Son. 2 Κρ
. That caused by the bones of Elisha. 2 Kings xiii.
. Jairus’ Daughter. Mark v.
. The Widow's Son at Nain. Luke vii.
Lazarus. John xi.
. Christ Himeelf.
. The bodies of the saints,—a rehearsal of the general Resurrec-
tion consequent on the Resurrection of Christ. The Chief Priests
had said, ‘‘ He saved others, Himself He cannot save.” He hanging
upon the Cross raised the Saints from their graves, and thus gave a
sign of the Resurrection.
The risen Saints enter the Holy City and appear to man:
pledge that ald the bodies of the Saints will be raised here:
enter the true heavenly Jerusalem.
Although the graves were opened, yet none of the bodies of the
Saints arose before the Resurrection of Christ, in order that He
might be the first-born from the dead. (Col. i. 18. 1 Cor. xv. 20. 23.)
They did not appear generally to all persons, but to some chosen for
that honour. (Jerome.
58. ἐξελθόντες) the masculine, after σώματα, indicating per-
sonal life and action. Cp. on Mark ix. 26.
— ἁγίαν πόλιν] “The Holy City”—Jerusalem, so called here
by the Holy Ghost, even in the History of the Crucifixion. She
was still the Holy City, because of God's goodness to her in the
gifts and graces of the Holy Scripture, and of the Temple and its
sacred offices, which she enjoyed, and still by His mercy retained,
though miserably abused by her who had received them, and who by
ae sins would, ere long, bring destruction from heaven upon her-
self.
had derided Him, saying, “Thou that
6 showed that it would fe desolate by
_
idow of
POND orm e909
—as 8
r, and
An important passage with regard to the true doctrine concernin;
particular Churches, which make up the Church Visible on sarthn
Every such Church, as long as it retains the Word and the Sacra-
ments of Christ, is a Holy City, but any one of such Churches may
be rejected and destroyed for her sins.
But the Visible Church of God was sot destroyed by the taking
of Jerusalem, nor will the Universal Church ever fail, though any
one particular Church m
— ἐνεφανίσθησαν)
into glory, the Fathers are not agreed.
99. Theophyl. for the former opinion ;
Jerome, and others (apud ἃ Lapide) for the latter.
δΊ. ᾿Αριμαθαίαε] Probably the native place of Samuel, in Mount
Ephraim (sam. i. 1), sometimes called Rama πον from Hebr. on
(rum), elatum esse.
further on Luke xxiii. 51.
For a beautiful Homily on the Burial of Christ, ἐν τῷ ἁγίῳ
καὶ μεγάλῳ σαββάτῳ, see 8. Epiphan, ii. 259.
ay.
Wether they died again, or were received
See el Epist. ad Evodium
cf. Heb. xi. 40, and Origen,
ST. MATTHEW XXVII. 59—66. XXVIII. 1, 2.
(2) © Καὶ λαβὼν τὸ σῶμα ὃ ᾿Ιωσὴφ, ἐνετύλιξεν αὐτὸ
ἄλλη Μαρία, καθήμεναι ἀπ-
6 Κέλευσον
δ οἱ δὲ
90
δοθῆναι τὸ σῶ
ἐῳ θ ee αν 28 ἐν aA A 3 A ig ὃ ἐλ 4
σινδόνι καθαρᾷ, ὃ) καὶ ἔθηκεν αὐτὸ ἐν τῷ καινῷ αὐτοῦ μνημείῳ, ὃ ἐλατόμησεν
Lal ~ Lal 4 ~~
ἐν τῇ πέτρᾳ, καὶ προσκυλίσας λίθον μέγαν τῇ θύρᾳ τοῦ μνημείου, ἀπῆλθεν.
(Ὁ) "Hv δὲ ἐκεῖ Μαρία ἡ Μαγδαληνὴ, καὶ ἡ
2 aA ,
ἔναντι τοῦ τάφου.
861. 62 κεῖ 3 , »-- ἜΝ Ἀ ‘ ‘ , ε
(x) “Τῇ ἐπαύριον, ἧτις ἐστὶ μετὰ τὴν παρασκευὴν, συνήχθησαν οἵ
ἀρχιερεῖς καὶ οἱ Φαρισαῖοι πρὸς Πιλάτον, " λέγοντες, Κύριε, ἐμνήσθημεν ὅτι
16.21 i7.23, ἐκεῖνος ὃ πλάνος εἶπεν ἔτι ζῶν, " Μετὰ τρεῖς ἡμέρας ἐγείρομαι.
& 20. 19. . 61]. a A
Makes. οὖν ἀσφαλισθῆναι τὸν τάφον ἕως τῆς τρίτης ἡμέρας, μήποτε ἐλθόντες οἱ
τς δ4. \ 9. A ν᾿ ΡΝ ἝΞ, A a 3 , 2s 8
Luke 9. 32. μαθηταὶ αὐτοῦ νυκτὸς κλέψωσιν αὐτὸν, καὶ εἴπωσι τῷ λαῷ, ᾿Ηγέρθη ἀπὸ τῶν
δυο νεκρῶν" καὶ ἔσται ἡ ἐσχάτη πλάνη χείρων τῆς πρώτης. 6 "Ἔφη αὐτοῖς ὁ
Πιλάτος, Ἔχετε κουστωδίαν, ὑπάγετε, ἀσφαλίσασθε ὡς οἴδατε.
pines ἠσφαλίσαντο τὸν τάφον, σφραγίσαντες τὸν λίθον, μετὰ τῆς
κουστωδίας.
amis. ΧΧΥ͂ΠΙ, (33) 1" Ὀψὲ δὲ σαββάτων, τῇ ἐπιφωσκούσῃ εἰς μίαν σαββά
fates. .(F Owe δὲ σαββάτων, τῇ ἐπιφωσκούσῃ εἰς μίαν o των,
ohn 20. 1.
ἦλθε Μαρία ἡ Μαγδαληνὴ, καὶ ἡ ἄλλη Μαρία, θεωρῆσαι τὸν τάφον. 3 Kat
δθ. σινδόνι καθαρᾷ} σινδὼν is the word used by the LXX for
the Hebr. yp (aadhin), and seems to be derived from it, from root
Try (eadan), to cover. Arab. wool. Tho LXX sometimes used
ὀθόνιον (Jud. xiv. 13), as St. John does here, xix. 40, for σινδών.
Some of the Fathers applied this κατ᾽ ἀναγωγὴν to the preparation
to be made for the reception of Christ's mystical body in the Holy
Eucharist.
By this simple burial of the Lord, a rebuke is given to those who
cannot dispense with luxury, even in their graves. And, spiritually,
we may say that whoever receives the body of Christ with a pure
heart, wraps it in clean linen. (Jerome.)
60. καινῷ) New, free from corruption; and lest it should be
said that some one of the saints had risen for Him, or δὰ been the
cause of His Resurrection. Cp. Elisha, 2 Kings xiii. 21. (See
A us tomb, in which none was ever laid. And thence He arose
to everlasting life, as He had been born from the Virgin's womb.
ishaeat A Christ rose from the new tomb, without moving away the
stone. 6 who, as man, entered life through the closed gate of the
Virgin's womb, rose to immortality from a sealed sepulchre.
— iv τῇ πέτρᾳ] In the Rock there. On the Holy Sepulchre
and the Church there built, see S. Cyril of Jerusalem, Cat. 14,
pp. 211. 216, and the authors there cited in the notes.
62. παρασκευήν] The Prepuration, i.e. for the Sabbath; hence
Friday bas this name in the tern Church, and was observed in
memory of the Crucifixion, ‘ab antiquo et ubique,” says Routh, R. 5.
iv. 500; iii. 457. 467. 470; iv. 45. 74.
On the sixth day of the week nay) the first Adam was created ;
and on the seventh day God rested. rist, the second Adam, He
who by dying is become to us the Prince of Life, died on the sixth
day, and on the seventh He rested in the tomb. Ὁ
The following are from Authors of the ¢hird century. Victo-
rinus (Routh, iii. 457): “ Dies sextus parasceue dicitur: hoc die, ob
passionem Domini, aut stationem Deo aut jejunium facimus. Die
septimo requievit ab omnibus operibus suis. Hoc die solemus super-
ponere, ut Die Dominico cum gratiarum actione ad panem exeamus :
e& die resurrexit qua lucem fecit.” St. Peter Alex. PRout , iv. p. 45),
τὴν τετράδα νηστεύομεν διὰ τὸ γενόμενον συμβούλιον ὑπὸ τῶν
᾿Ιουδαίων iwi τῇ προδοσία τοῦ Κυρίου, τὴν δὲ παρασκενὴν διὰ
τὸ πεπονθέναι αὑτὸν ὑπὲρ ἡμῶν' τὴν γὰρ Κυριακὴν χαρμο-
σύνης ἡμέραν ἄγομεν διὰ τὸν ἀναστάντα ἐν αὐτῇ.
The Jewish seventh-day Sabbath died and was buried with Christ,
and rose again with Him the first day of the week, and became the
Lorp's Day. Cp. on xxviii. 1.
ie νυκτός] Not in some of the most ancient MSS. ; cp. xxviii.
— πλάνη] cp. πλάνος, v. 63. That will be worse’for us than His
former πλάνη in calling Himself the Messiah.
65. ὡς oldars}] “ Uti nostis—nam ego quidem de ist& re nihil
laboro, vos attinet, me nihil spectat.”
68. ἠἡἠσφαλίσαντο)] A divine dispensation; that the evidence of
Christ's power in His Resurrection might be more glorious.
he more strictly He is guarded by His enemies, the more
clearly the power of His Resurrection is proved by us. (Jerome.)
Tt has been asked, If the stone was sealed and the watch set, how
was it that the women came to anoint the body? (Mark xvi. 1. Luke
xxiv. 1.) The sealing did not take place on Friday, but on the Sab-
bath, the Sabbath (xxvii. 62). The tromen had returned home
Luke xxiii. 56) on Friday afternoon, and prepared spices, and rested
uring the Sabbath, “according to the commandment,” while the
Priests were busy negotiating with Pilate for the watch, and in set-
ting the seal on the tomb; and it is not probable that the women
knew any thing of the matter. (Op. 4 i, p. 576.)
Cu. XXVIII. L ὀψέ] i.e. “ nocte in auroram vergente.” See
Mark xvi. 2, λίαν πρωΐ. The word ὀψὲ is equivalent to the
Hebrew ayy (ered), and together with the morning makes the day.
Gen. i. 5.
.— τῇ ἐπιφωσκούσῃ] A remarkable expression. The Sabbath
is illuminated, not taken away, by Christ; it dawns into the Lord's
Day, and shines in the whole Church.
— μίαν σαββάτων) μία = πρώτη, THY, “non wna tantim, sed
prima.” Vorst. de Hebr. p. 47. See on Acts xx.7. Thence called
ἡ Κυριακὴ, ‘dies Dominica’ (dimanche), ‘the Lord's Day.’ Rev.
i. lo. or above, note on xxvii. 62,
On the due observance of the Lord's Day, see the excellent re-
marks in Serm. 280, pM in Appendix to Sermons of St. Augus-
tine. “Dominicum diem Apostoli et Apostolici viri ideo religios&
solemnitate habendum sanxerunt, quia in eodem Redemptor Noster ἃ
mortuis resurrexit, quique ideo Domintcus appellatur, ut in eo, ἃ ter-
renis operibus vel mundi illecebris abstinentes, fantum divinis cultibus
serviamus, dantes scilicet diei huic honorem et reverentiam propter
Resurrectionis nostre quam habemus in 1118.
“ Nam sicut Ipse Dominus, Jesus Christus et Salvator, reeurrexit
ἃ mortuis, ita et nos resurrecturos in novissime die speramus. Ap-
t autem hunc diem etiam in Scripturis Sanctis csse solennem.
pee enim est primus dies seculi, in ipeo formata sunt elements
mundi, in ipso ἃ mortuis resurrexit Christus, in ipso de calis Spiritus
Sanctus super Apostolos descendit. Manna in eodem in eremo
primim de colo datum est. Ideo sancti doctores Ecclesim decre-
verunt omnem gloriam Judaici Sabbati in illam transferre, ut qadd
ipei in figura, nos celebraremus in veritate; quia hinc erit Reguies
Nostra vera, quando Resurrectio fuerit perpetrata, et remuneratio in.
anima et corpore simul perfecta. Observemus ergo diem dominicam,
et sanctificemus illam sicut antiquis est de Sabbato preceptam.”
(Levit. xxiii. 32. 35.)
Christ resting in the μὰν consecrated to us the true Sabbath,
which is rest from sin and rest in Christ ; that we may rise again to
newness of life here, and to glory everlasting hereafter, for an eternal
Lord's Day. And therefore Christ ye, “Come unto Me,—and yo
shall find Rest for your souls.” (See Macar. Hom. 35,‘ On the Old
and New Sabbath,” p. 191.)
On the “case of the Sabbath,” seo Bp. Sanderson, v. 40; and
on the divine Institution and repens obligation of the Lord's Day,
Bp. Cosin, Works, iv. p. 451 1, and v. p. 529. Bingham, Ant.
xx. 2.
-- σαββάτων The Sabbath, or seventh day in the paschal wee
was a high day. On that day, the second day of unleavened bread, an
falling on that year on a esa pha ff the firat ripe sheaf of the harvest
was to be waved before the Lord (Levit. xxiii. 10—12),—a prophecy
of our Lord’s Resurrection, and of our Resurrection slso. oe
xv. 20.) Cp. Hos. vi. 2, quoted by St. Cyril. Hierosol. p. 212. Bp.
Pearson, on the Creed (Art. v. p. 486), appears to be of opinion that
this year the sheaf was waved on the Bist Day of the week—the
day of the Resurrection; and this perhaps may be explained by what
is stated by Bp. Patrick on Levit. xxiii. 16.
— ἡ ἄλλη Μαρία] The mother of James and Joses, and, pro-
bably, the wife of Cleophas or Alpheus. (Cp. xxvii. 56. 61.
xv. 40. John xix. 25.)
On the su; αἱ disc in the history of these events, see
Chrys. v.740 Ora 5, 7
The women are said by the Evangelists to have come to the
tomb at different times; this is no sign of error on their part (as is
profanel alleged by some), but it is a proof of the zeal and love of
those who could not bear to be long absent from the tomb of their
Lord. (Jerome.)
ST. MATTHEW XXVIII. 3—17.
91
ἰδοὺ, σεισμὸς ἐγένετο μέγας: " ἄγγελος γὰρ Κυρίον καταβὰς ἐξ οὐρανοῦ, b Mark 16. 5—8.
προσελθὼν ἀπεκύλισε τὸν λίθον ἀπὸ τῆς θύρας, καὶ ἐκάθητο ἐπάνω αὐτοῦ. Jon 2.12.
5 Ἦν δὲ ἡ ἰδέα αὐτοῦ ὡς ἀστραπὴ, καὶ τὸ ἔνδυμα αὐτοῦ λευκὸν ὡσεὶ χιών. ¢ Dan. το. 6.
4᾽Απὸ δὲ τοῦ φόβου αὐτοῦ ἐσείσθησαν οἱ τηροῦντες, καὶ ἐγένοντο ὡσεὶ
νεκροί. (“r) δ᾽ ἀποκριθεὶς δὲ ὁ ἄγγελος εἶπε ταῖς γυναιξί, Μὴ φοβεῖσθε
ε aA A A“
ὑμεῖς: οἶδα γὰρ ὅτι ᾿Ιησοῦν τὸν ἐσταυρωμένον ζητεῖτε:
6 οὐκ ἔστιν doe
> », \ fel
ἠγέρθη γὰρ, " καθὼς ele δεῦτε ἴδετε τὸν τόπον ὅπον ἔκειτο ὁ Κύριος" 7 καὶ 4.12.4.
ταχὺ πορευθεῖσαι εἴπατε τοῖς μαθηταῖς αὐτοῦ, ὅτι ἠγέρθη ἀπὸ τῶν νεκρῶν"
καὶ ἰδοὺ, προάγει ὑμᾶς εἰς τὴν Γαλιλαίαν"
ὑμῖν. (9 ὃ Καὶ ἐξελθοῦσαι ταχὺ ἀπὸ τοῦ μνημείου μετὰ φόβου καὶ χαρᾶς
μεγάλης, ἔδραμον ἀπαγγεῖλαι τοῖς μαθηταῖς αὐτοῦ.
ἀπαγγεῖλαι τοῖς μαθηταῖς αὐτοῦ, καὶ ἰδοὺ °6 ᾿Ιησοῦς ἀπήντησεν αὐταῖς,
& 17. 23.
Ας . Sek & 20. 19.
a 8
ἐκεῖ αὐτὸν ὄψεσθε: ἰδοὺ, εἶπον
(2) 9 Ὡς δὲ ἐπορεύοντο
e Mark 16. 9,
John 20, 14.
λέγων, Χαίρετε. Ai δὲ προσελθοῦσαι ἐκράτησαν αὐτοῦ τοὺς πόδας, Kat προσ-
εκύνησαν αὐτῷ. 10 “Τότε λέγει αὐταῖς ὁ ᾿Ιησοῦς, Μὴ φοβεῖσθε: ὑπάγετε τ sonn 30. 17. -
ἀπαγγείλατε τοῖς ἀδελφοῖς μον, ἵνα ἀπέλθωσιν εἰς τὴν Γαλιλαίαν, κἀκεῖ με Ἐν. 2.1.
ὄψονται.
11 Πορευομένων δὲ αὐτῶν, ἰδοὺ τινὲς τῆς κουστωδίας ἐλθόντες εἰς τὴν πόλιν
ἀπήγγειλαν τοῖς ἀρχιερεῦσιν ἅπαντα τὰ γενόμενα. 13 Καὶ συναχθέντες μετὰ
τῶν πρεσβυτέρων, συμβούλιόν τε λαβόντες, ἀργύρια ἱκανὰ ἔδωκαν τοῖς στρα-
τιώταις, δ λέγοντες, Εἴπατε, ὅτι οἱ μαθηταὶ αὐτοῦ νυκτὸς ἐλθόντες ἔκλεψαν
αὐτὸν, ἡμῶν κοιμωμένων. 16 Καὶ ἐὰν ἀκουσθῇ τοῦτο ἐπὶ τοῦ ἡγεμόνος, ἡμεῖς
πείσομεν αὐτὸν, καὶ ὑμᾶς ἀμερίμνους ποιήσομεν. 15 Οἱ δὲ λαβόντες τὰ
ἀργύρια, ἐποίησαν ὡς ἐδιδάχθησαν. Καὶ διεφημίσθη ὁ λόγος οὗτος παρὰ
᾿Ιουδαίοις μέχρι τῆς σήμερον.
16 ερὶ δὲ ἕνδεκα μαθηταὶ ἐπορεύθησαν εἰς τὴν Γαλιλαίαν, εἰς τὸ ὄρος οὗ εν. 3. 32.
ἐτάξατο αὐτοῖς ὃ ᾿Ιησοῦς. 1 Καὶ ἰδόντες αὐτὸν προσεκύνησαν αὐτῷ' οἱ δὲ
For Homilies on the Resurrection, see Ἔρίρδον. ii. 276. δὲ.
Cyril. Hieros. Cat. 14yp. 205—216, and Bp. Ardrewes, Serm. ii. 1
427 ; fii, L103.
2. ἄγγελο) Our Lord, who is one and the same person, both
Son of God and Son of Man, according to His two natures, at one
time shows signs of His greatness, at another of His humility. As
Man He is crucified and buried, inclosed in a tomb sealed with a
stone; but the deeds done in the outer world prove Him the Son of
God. The sun hiding his face; the darkness covering the earth; the
earth itself rocked by an earthquake ; the veil torn; the rocks rent;
the dead raised; the ministry of Angels. Angels attended Him at
His birth. An Angel was sent to Mary, to Joseph, to the Shepherds,
He is tempted in the wilderness, and after His victory Angels
minister unto Him. Now an Angel comes to guard His tomb, and
by his white raiment intimates the glory of His triumph; and at His
ascension two Angels appear to the Apostles and give a promise of
the second coming of Christ, when He will appear with legions of
Angels. (Jerome.
— ςἀπεκύλισε τὸν λίθον) Rear away. St. Matthew back to
an earlier point; not that Christ might rise, for He risen, but
that they might go in and see where He had lain.
In the case of Lazarus, the stone was removed before he was
raised by Christ; but Christ rateed Himself, and the stone was re-
moved afterwards.
The Fathers observe here an analogy to His birth from the
Blessed Virgin, “ut ex clauso Virginis utero natus, sic ex clauso
sepulchro resurrexit in quo nemo conditus fuerat, et postquam resur-
Texisset se per clausas fores in conspectum Apostolorum induxit.”
Cp. Ezech. xliv. 2. (See Greg. M.)
St. Epiphan. (in Sepulch. Christi, tom. ii. p. 262) observes that
Christ arose without breaking the seal of the tomb,—wowep icp α-
γισμένων τῶν hid sae τῆς παρθενικῆς φύσεως ix παρ ow
yeyivrrat,—and he also remarks, that as forty days after His πρώτη
ἕνησιε He was ace in the Temple of the earthly Jerusalem, so
after forty days from His δευτέρα γένησις, or birth from the grave,
He presented Himeelf in the Temple of the heavenly Jerusalem.
δ. ὑμεῖς] emphatic: Let the Tomas soldiers fear (v. 4)—not ye,
—weak women though ye be.
— ἐσταυρωμένον] After the Resurrection the Angel came and
rolled ay the Stone, in order that the women a 866 the tomb
empty, and might believe that He was risen. And they were rejoiced
(συ. BS when they saw it, for they were persuaded that no one could
have taken away the body while the soldiers were watching the grave,
And the Angel says, I know that ye seek Jesus who was crucsfied ;
he is not ashamed Ὗ speak of the cross; for this is the source of our
i 8.
th with woman; and to woman the first
urrection. (Hilary.) :
— ὁ Κύριοε] Where lay the Lord : yours and ours; the Lord of
life and death ; and now declared to be such by His glorious Resurrec-
tion. See ver. 2; where ¢his angel is called ἀγγέλοι Κυρίου, and so
Christ is acknowledged to be one with Jehovah.
Ἴ. ΤῬαλιλαίαν᾽ ἐκεῖ αὐτὸν ὄψεσθε) In Galilee of the Gentiles,
despised by the Jews; in Galilee, the scene of His earthly ministry,
not in Judea j—an intimation that the Gospel, refused by the Jews,
would be preached to the heathen.
8. ἐξελθοῦσαι} having come out of the sepulchre. St. Matthew
_ does not tell us that they had gone ἐπ, but this circumstance is supplied
by St. Luke xxiv. 3.
9. ἀπήντησεν αὐταῖε] After He had ap) ially to Mary
Magdalene. (See Mark xvi. 9. John xx. ]. 11—18.) That previous
ap ce accounts for the readiness with which the women here
owledge Jesus as risen.
— χαίρετε] The women receive the reward of their constancy
and faith; they were the first to see the sepulchre open, and to
the good tidings of what they heard and saw. And Jesus Himeelf
met them, and said, “ All hatl/" Observe, how our Lord elevates
the weaker sex, which had fallen into dishonour through the trans-
gression of Eve; and how He inspires it with hope, and heals its sor-
rows, and makes women to be messengers of glad tidings to His
disciples. They hold Him by the Feet. We may perhaps wish to
have been with them. And we may hold Christ now by receiving
the holy eucharist with a pure heart; and if we are merciful to His
members, we shall see Him coming with tho bie ir ee at the
great day, and not only receive His salutation, “ AW hail/™ but hear
the ious words, ‘‘ Come, ye blessed children of My Father, receive
the kingdom prepared for you from the foundation of the world.”
Chrys.
( 18 ἡατις σήμερον Cp. Justin Martyr c. Tryphon. 88 17. 108,
“ Veritatem absconderunt, mendacium vendiderunt, mendacium
ceci cecis. © vanitas vendens veritatem vanitati. Hodieque hoc
est apud Judsos. Testimonium Martyrum nolunt sudire, ut vivant;
et testimonium dormientium audiunt, ut pereant. Si dormierunt
custodes, unde potuerant scire quis illum tulerit? Aut vigilabatis et
custodire debebatis; aut dormiebatis, et quid sit factum nescitis.”
(Aug. Serm. 44 and 129.)
For an answer, by implication, to this calumny of the Chief
Priests, see John xx. 6, 7. Na
92
heh. 11. 27.
Luke 10. 22.
John 3. 35.
& 13. 3.
& 17. 2, 5, 24.
Heb. 1. 2. ἃ 2. 8.
Dan. 7. 14.
i Mark 16. 15.
Luke 24 47.
Tea. 52. 10.
Acts 2. 38, 39.
KActe2.42° χοῦ αἰῶνος. ᾿Αμήν.
ST. MATTHEW XXVIII. 18—20. —
3
ἐδίστασαν. 18" Καὶ προσελθὼν ὁ ᾿Ιησοῦς ἐλάλησεν αὐτοῖς, λέγων, ᾿Εδόθη
μοι πᾶσα ἐξουσία ἐν οὐρανῷ καὶ ἐπὶ γῆς.
πάντα τὰ ἔθνη. βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ
nA ee , 20 * ὃ , > A A , σ 2 ,
τοῦ ἁγίου Πνεύματος, ἰδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην
en x 9 δ 9. θ᾽ ε A 3 , “ ε id ν aA €X v4
ὑμῖν. Καὶ ἰδοὺ, ἐγὼ μεθ᾽ ὑμῶν εἶμι πάσας τὰς ἡμέρας, ἕως τῆς συντελείας
191 Πορευθέντες οὖν μαθητεύσατε
11. ἐδίστάσαν] “ἰ Dubitetum est δῷ illis ne dubitaretur ἃ nobis.”
(Leo. M. Serm. Ixxi. in Ascens. p. 152.)
18. ἐδόθη μοι} Given to Me as Man ; for as God He had it from
everlasting. Given to Him it is in virtue of His Incarnation and
humiliation, and of His perfect obedience as Man (Phil. 11. 8, Acts
ii. 36; xiii. 88. 1 Pet. 1ii. 22). Given to Him it is for the protec-
tion of His Church and the subjugation of His adversaries (John
xvii. 2). . Athanas. c. Arian. Orat. i. p. 354, 355, who says,
“Christ, as Son of Man, is said to receive, because He has a human
body, which is by nature capable of ton ; but He Himeelf as the
Worn possessed all things from the beginning because of His Divinity
and fection.” This is enlarged ae Athanas. adv. Arianos
iii. Bp. . 40. 456. 467. See also St. il de Spiritu Sancto, vol. iii.
pp- 28.
This is His Mediatorial Kingdom, which He will exercise till
the last Day (1 Cor. xv. 24. 28), when all His enemies shal] be put
under His Feet (Ps. ii. 6.9; cx.1. Heb. x. 13. Bp. Pearson on
the Creed, Art. vi., and below on Actsiii. 21). But his kingdom
aol in that He is God and Man for ever and ever, will have
no end.
19. πορευθέντες οὖν] The οὖν is not found in some MSS.—A,
. F, H, K, M, 8, V, and may peruse have been inserted in others
to mark the connexion.—Since I, as God-Man, am universal Lord,
therefore, go and being: alt Nations under subjection to My sway, by
the ministry of the Word and Sacraments. He Who before His
Passion said, ‘“ Go not into the way of the Gentiles” (Matt. x. 5), now
that He has suffered and is risen, and about to ascend, says, ‘Go,
teach (μαθητεύσατε), make disciples of all Nations.”
ere is an assertion of Christ's Universal Sean, and of
His claim to public homage from all Nations of the World. He now,
as King of the Universe, demands obedience and honour from All
Nations; and hereafter before Him as Judge of the World will “be
gathered All Nations” (xxv. 32),
— μαθητεύσατεἢ make disciples of. μαθητεῦσαι is preparatory
to διδάσκειν, which marks ἃ continual halnt. See the use of the word
μαθητεῦσαι, ch. xxvii. 57.
— εἰς τὸ ὄνομα] Not in, but into; and not Names (plural), but
into the One Name ; i.e. admit them by the Sacrament of Baptism
into the privileges and duties of Faith in, and Obedience to, the Name
of the God, in three Persons, the Father, and the Son, and the
Holy Ghost (St. Hieron., St. Cyril. Alex. in Job. i., Euthym.), and
into participation of, and communion with, the Divine Nature. On
ὄνομα, see above, vi. 9; xviii. 20, on εἰς τὸ ὄνομα. ‘ Christ,” says
A . p. 555, “has founded and rooted His Church in belief in
the Hol Trini ae
— καὶ τοῦ Υἱοῦ] From this junction of the Son with the Father,
St. Athanas. (adv. Arian. ii. 41, p. 402) demonstrates the Godhead of
the Son. The samo may be said of the Holy Ghost. (See Athanas.
ad Serapion, § 12, pp. 528. 541, 542. 553; and Greg. .Naz. Orat. xxi.
de Spiritu Sancto, et Orat. xxxiii. p. 615.) And on the difference
between the doctrine of the Trinity and.Tritheism on the one side and
Arianism on the other, see ibid. B 447. See also Barrow, Defence of
the Blessed Trinity, iii. 495—519.
On the privi founded on Christian Baptism, see, among
others, the beautiful Sermon in St. Hippolyt. i. p. 261, and Greg.
Navian. pp. 692. 729, Orat. xl. St. Jerome, ad Lucifer., says,
p. 292, “ 4 Patre et Filio et Spiritu Sancto baptizatus homo Tem-
ed Domini fit; quim veteri ede destructé novum Trinitatis delu-
rum eedificetur.”
20. μεθ’ ὑμῶν] with you, and with those in whom hed Apostolic
authority to preach and administer the Sacraments will be continued
to the end, and in whom therefore it will live by My Power.
— πάσας τὰς ἡμέραε] ΑἹ the days.” I shall never be absent
from you a single day; I shall never be absent in any of the days
of the greatest trial and affliction of the Church; but I shall remain
with her till the /ast Day, when you will see Me again in bodily
resence.
— ws} And much less shall I be ever absent from you after it.
(Greg. Nazian. p. 542.) See above on i. 25, and xvi. 28.
Christ is now tetth ws; hereafter, if we continue His to the end,
we shall be with Him. (Op. Beng.)
Why did not St. Matthew mention the Ascexsion? Why did not
St. John? They were both present at it; which St. Mark and St.
Luke, who describe it, were not. The Holy Spirit inspired St.
Matthew and St. John. And He inspired St. Mark and St. Luke to
describe what they did not see. They saw it and describe it by the
Spirit's aid. And when He was τείας, by St. Matthew He knew
that He would describe the Ascension by St. Mark and St. Luke;
and when He was writing by St. John He knew that He had suffi-
ciently described it by them. And St. John takes it for granted asa
fact well known to the Church. (See John vi. 62; xx. 17.) St.
Matthew's silence is that of foresight; St. John’s silence is that of
assent. ‘And blessed are they who have not seen, and yet have
believed” (John xx. 29),
TO KATA MAPKON
ΕΥ̓ΑΓΓΈΛΙΟΝ.
I. ()' }’APXH τοῦ εὐαγγελίου ᾿Ιησοῦ Χριστοῦ, Υἱοῦ τοῦ Θεοῦ---Ξ ὡς
γέγραπται ἐν Ἤσαΐᾳ τῷ προφήτῃ, ᾿Ιδοὺ, ἐγὼ ἀποστέλλω τὸν ayyedov
INTRODUCTORY NOTE ΤῸ ST. MARK’S GOSPEL.
On St. Mark’s Gospel it may be observed,—
That the narrative coincides in a great measure with that of St. Matthew in substance and in language.
_ That even in those portions where this coincidence is most exact, certain minute and graphic particulars are
inserted, which show that the narrator St. Mark was an eye-witness of what he narrates, or received his narrative from
an eye-witness. (See note on ii, 2, 3.)
__ Hence St. Mark is wont to introduce Syro-chaldaic words, probably the very words used by Christ (see on ii. 3;
ix. 23), and abrupt expressions, marking strongly the operations of feeling in the Speakers, especially in their entreaties
to Christ for aid. (See v. 24; viii. 24.)
_He is also frequent in his use of the present tense in the narrative (see x. 16; xi. 3.7; xii. 13, 14; xv. 47)—
placing the events described before the reader’s eye. These and other characteristics indicating personal knowledge,
eagerness of temper, and fervour of spirit, strongly confirm the testimony of Christian Antiquity (see below), that
St. Mark’s Gospel was written under the direction or at the dictation of δὲ, Peter; whose failings are described more
fully in this Gospel than in any other.
Hence it appears that where St. Mark's Gospel coincides with St. Matthew’s, this is not because St. Mark had not
the means of writing independently, but because he was convinced from personal knowledge that St. Matthew's Gospel
was a true account of what he designed to relate (cp. Rosenm. pp. 4. 576), and that he intended to confirm St. Matthew’s
history. The coincidences in St. Mark with St. Matthew are the vouchers of an eye-witness to St. Matthew's veracity,
And out of the mouth of two witnesses the truth is established.
St. Mark, who follows St. Matthew, is also followed by St. Luke. Thus the Gospels, like the Living Creatures
which make in the vision of Ezekiel the Chariot of the Lord, mutually support, and are interwoven with, each other;
and (to use St. Jerome's words, ad Paulin. iv. p. 574) they are, as it were, the chariot of God on which He rides, as on
the Cherubim, throughout the world.
See further on thie subject the General Remarks prefixed to the Gospels.
On St. Mark's personal history :—
_St. Mark the Evangelist was the son of Mary, who received the Apostles in her house, as is stated in the Acts,
xii. 12. At first he followed Barnabas, his uncle, and Paul, as the book of the Acts relates (xii. 25; xiii. 5.13;
xv. 37. 39) ; and he is mentioned by Paul in his Epistle to the Colossians (iv. 10; ep. Philemon 24), and the second
to Timothy (2 Tim. iv. 11). He was afterwards with Peter at Rome, as Peter's first Epistle shows (1 Pet. v. 13), in
which he calls Mark his son in the Spirit, and from him Mark received the whole history of the Gospel (cp. Routh,
R. S. i. 18. 37. 40), as Clement relates (Clem. Alex. Hypotypos. vi.) in Rome itself; or, according to Chrysostom, in
Egypt, at the desire of the faithful, he wrote his Gospel. (Euthymius Zyg. p. 1, ed. Athen. 1842.)
That Mark the Evangelist is the same as John Mark of the Acts of the Apostles, and as the Mark of St. Peter's
ae and St. Paul's, see Lightfoot, Lardner, Wetstein, Michaelis, Marsh, Rosenmiiller, and Meyer, on Mark, p. 1.
is Hebrew name was John ; and it is probable that he received that of Marcus—a Roman name, in addition, because
he was designed to have intercourse with the Roman Church, and to write a Gospel for their use; as Saul took the
Roman name of Paul because he was to be the Apostle of the Gentiles. See on Acts xiii. 9.
Hence probably his use of Latin words. (See on ii. 4.)
If it be asked, — -
Why, if he wrote specially for Roman use, he did not write in Latin? the answer is, ‘Rome vix quisquam erat
Greecé non intelligens ’ (Grot.) ; and he wrote also for the world at large; and because (as Cicero pro Archia says, § 5)
the knowledge of the Latin tongue was confined within narrow limits, but Greek was read every where.
The following are ancient testimonies on this subject :—
Papias ap. Euseb. H. E. iii. 39, Μάρκος μὲν ἑρμηνευτὴς Πέτρον γενόμενος, ὅσα ἐμνημόνευσεν, ἀκριβῶς ἔγραψεν--οοὔτε
ἤκουσε τοῦ Κυρίου, οὔτε παρηκολούθησεν αὐτῷ, ὕστερον δὲ, ὡς ἔφην, Πέτρῳ. Irenaeus, adv. Heres. iti. 1, μετὰ τὴν τούτων
(Πέτρου καὶ Παύλου) ἔξοδον, Μάρκος ὁ μαθητὴς καὶ ἑρμηνευτὴς Πέτρου, καὶ αὐτὸς τὰ παρὰ Πέτρου κηρυσσόμενα ἐγγράφως
ἡμῖν παραδέδωκε. Tertullianus adv. Ματείοη. iv. ὅ, “ Marcus quod edidit Evangelium, Petri affirmatur, cujus interpres
Marcus. Ccepit magistrorum videri, gue discipuli promulgarint.” Clemens Alex. ap. Euseb. H. E. ii. 15, relates that
Mark was requested by the Romans to commit to writing the bch oe which Peter had preached to them, and that
Peter approved the Work to be read in the Church. Origenes εἰ useb, Η, E. vi. 25, δεύτερον δὲ τὸ κατὰ Μάρκον
εὐαγγέλιον, ὡς Πέτρος ὑφηγήσατο αὐτῷ ποιήσαντα. Hieronymus, Ep. δὰ Hedibiam, c. 2, “ Habebat interpretem beatus
Petrus Marcum, cujus Evangelium, Petro narrante, et illo scribente, compositum est.” Epiphan. Heres. li. p. 428, εὐθὺς
δὲ μετὰ τὸν Ματθαῖον, ἀκόλουθος γενόμενος ὁ Μάρκος τῷ ἁγίῳ Πέτρῳ ἐν Ῥώμῃ ἐπιτρέπεται τὸ εὐαγγέλιον ἐκθέσθαι" καὶ
γρά ἀποστέλλεται ὑπὸ τοῦ ἁγίον Πέτρου εἰς τὴν warns a@pay. Hemynne de Viris Illustribus, c. 8, “ Marcus
iscipulus et interpres Petri, juzta quod Petrum referentem audierat, rogatus α ἃ fratribus, breve scripsit Evan-
gelium. Quod cum Petrus audisset, probavit, et ecclesiis legendum sud auctoritate edidit, sicut Clemens in sexto hypo-
typoseon scribit. Assumpto igitur Evangelio, quod ipse confecerat, perrezit ad Zigyptum, et primus Alexandria Christum
annuntians, constituit ecclesiam tanté doctrine et vite conlinentid, ut omnes sectatores: Christi ad exemplum sui cogeret.”
94 ST. MARK I. 3—17.
μον πρὸ προσώπου σου, ὃς κατασκενάσει THY ὁδόν cov (+) ὃ Φωνὴ
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βοῶντος ἐν τῇ ἐρήμῳ, Ἑτοιμάσατε τὴν ὁδὸν Κυρίου, εὐθείας ποιεῖτε
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τὰς τρίβους αὐτοῦ---(-) 4 ἐγένετο ᾿Ιωάννης βαπτίζων ἐν τῇ ἐρήμῳ, καὶ
κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν. ὃ Καὶ ἐξεπορεύετο πρὸς
αὐτὸν πᾶσα ἡ ᾿Ιουδαία χώρα, καὶ οἱ Ἱεροσολυμῖται, καὶ ἐβαπτίζοντο πάντες
an a a A 4
ἐν τῷ ᾿Ιορδάνῃ ποταμῷ ὑπ᾽ αὐτοῦ, ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν. ‘ Ἣν
> 0
δὲ ᾿Ιωάννης ἐνδεδυμένος τρίχας καμήλου, καὶ ζώνην δερματίνην περὶ τὴν
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MATT. LUKE.
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ἱμάντα τῶν ὑποδημάτων αὐτοῦ. ὃ." ᾿Εγὼ μὲν ἐβάπτισα ὑμᾶς ἐν ὕδατι, αὐτὸς pce) 5
δὲ βαπτίσει ὑμᾶς ἐν Πνεύματι ἁγίῳ.
ἡμέραις, ἦλθεν ᾿Ιησοῦς ἀπὸ Ναζαρὲθ τῆς Γαλιλαίας, καὶ ἐβαπτίσθη ὑπὸ ᾿Ιωάν-
vou εἰς τὸν ᾿Ιορδάνην. 10 Καὶ εὐθέως ἀναβαίνων ἀπὸ τοῦ ὕδατος εἶδε σχιζο-
μένους τοὺς οὐρανοὺς, καὶ τὸ Πνεῦμα ὡσεὶ περιστερὰν καταβαῖνον ἐπ᾽ αὐτόν"
1 καὶ φωνὴ ἐγένετο ἐκ τῶν οὐρανῶν, Σὺ εἶ ὁ Υἱός pov 6 ἀγαπητὸς, ἐν ᾧ
εὐδόκησα. (4) 13 Καὶ εὐθέως τὸ Πνεῦμα αὐτὸν ἐκβάλλει εἰς τὴν ἔρημον.
(er) 13 Καὶ ἦν ἐκεῖ ἐν τῇ ἐρήμῳ ἡμέρας τεσσαράκοντα, πειραζόμενος ὑπὸ τοῦ
Σατανᾶ, καὶ ἦν μετὰ τῶν θηρίων: καὶ οἱ ἄγγελοι διηκόνουν αὐτῷ.
(Gr) " Μετὰ δὲ τὸ παραδοθῆναι τὸν ᾿Ιωάννην, ἦλθεν ὁ ᾿Ιησοῦς εἰς τὴν
Γαλιλαίαν, κηρύσσων τὸ εὐαγγέλιον τῆς βασιλείας τοῦ Θεοῦ, (ὦ) "5 καὶ
λέγων, Ὅτι πεπλήρωται ὁ καιρὸς, καὶ ἤγγικεν ἡ βασιλεία τοῦ Θεοῦ" μετανοεῖτε,
καὶ πιστεύετε ἐν τῷ εὐαγγελίῳ.
16 Περιπατῶν δὲ παρὰ τὴν θάλασσαν τῆς Γαλιλαίας, εἶδε Σίμωνα καὶ ᾿Ανδρέαν
τὸν ἀδελφὸν Σίμωνος ἀμφιβάλλοντας ἀμφίβληστρον ἐν τῇ θαλάσσῃ, ἦσαν
γὰρ ἁλιεῖς.
(2) " Καὶ εἶπεν αὐτοῖς 6 ᾿Ιησοῦς, Δεῦτε ὀπίσω pov, καὶ ποιήσω
(+) 9 Καὶ ἐγίνετο ἐν ἐκείναις ταῖς 18
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19
Cu. I. 1. ἀρχὴ τοῦ εὐαγγελίου] St. Matthew and St. John, the pram with Water and the Spirit. There is a fourth Baptism—that
o
Apostolical Evangelists, ie the Gospel with the Generation of lood—of Martyrdom for Christ.
Christ; St. Matthew with His Human Generation; St. John with
Hie Divine.
St. Luke begins the Gospel with John the Baptist; St. Mark
with an to ancient Prophecy. Hence Jreneus thus speaks
(iii. 10. 6) : ‘‘ Marcus Interpres et sectator Petri, initium Evangelice | places which are noted in the margin of St. Mark.
conscriptionis fecit sic—Inttium Fovangelii, &c., manifesté initium 7. ὁ ἰσχυρότεροςἾ More emp!
i.e. πολλοί
6. πόσα] And below, v. 33, πόλιες ὅλη. See Matt. iii. δ, πάντες,
It may suffice to observe here once for all, that the notes on St.
Matthew may be consulted in this and other very numerous parallel
ic than ἰσχυρότερος. He who
Evangelii faciens Sanctorum Prophetaram Voces."
He observes also that St. Mark concludes his Gospel with the
Ascension (he therefore regarded the conclusion as genuine), and with
areference to the words of ancient prophory predicting it, ‘He sat
pore at the right hand of God.” Cp. Ps. cx. 1; see also Bede
ere.
Hence Jrenaeus shows, against the Gnostic heresies, that the God
of the Old and the New Testament is One and the Same: “ Unus et
idem Deus et Pater, ἃ Prophetis annuntiatus, ab Evangelio traditus,
quem Christiani colimus, et diligimus ex toto corde, Factorem coli
et terre ct omnium que in eis sunt.”
On the use of the word εὐαγγέλιον by St. Mark, see below,
x. 29.
2. ἐν ᾿Ησαΐᾳ] Mal. iii. 1. Tea. xl. 3. The Holy Spirit in the
New Testament often combines two or more prophecies from different
books of the Old Testament, and only specifies one Prophet by name.
See above on Matt. xxvii. 9.
As Bede} observes here, all the Prophecies delivered y the Pro-
hets are from One and the Same Spirit ; and therefore the Evangelists
rs not wpecity minutely in detail the names of the Prophets through
whom the several Prophecies come : ‘“ Quecunque per eos Sanctus
Spiritus dicit et singula sunt omnium et omnia Ps, (ol
Nazian. Orat. 39) on the difference of
Baptisms. Moses baptized in the water, the cloud, and the sea, but
this was done figuratively. John baptized, not according to the Jewish
rite, but for the remission of sins, but not with the Spirit. Jesus
is stronger κατ᾽ ἐξοχήν :—the stronger: and who is stronger than all,
12. ἐκβάλλει] att. ix. 88,
18. θηρίων] Unhurt by them as Adam in Paradise. (Cf. Job
v. 22). “Inter bestias commoratur ut homo, sed ministerio utitur
Angelico ut Deus.” (Bede.)
The mention of this incident, that our Lord was with the wild
beasts, suggests an argument against the ante that the region between
Jerusalem and Jericho was the Scene of the Temptation.
It is more probable that it was in the wilderness of Arabia,
where the Israelites were proved by God forty years.
Our Lord, the Son of God, was the Head of the Israel of God.
See Matt. ii. 15, ἐξ Αἰγύπτον ἐκάλεσα τὸν Υἱόν pov. The literal
Israel was forty years ἐν τῇ ἐρήμῳ, our Lord was forty days in the
wilderness. The Law was given to the literal Israel, but that law was
disobeyed by the people and their carcases fell in the wilderness
(Heb. iii. 17). 1π the wilderness Christ used the Law as His Weapon
against the Tempter; and He conquers Satan by it. In the wilder-
ness Moses and Elias fasted forty days, and Christ fasts forty days in
the wilderness. Perhaps it was in the sume wilderness; that of
Arabia. And this is not at variance with the lan with which
the Holy Spirit describes His from Jordan to the wilderness,
—hyero ἐν τῷ Πνεύματι͵ ὑπὸ τοῦ Πν.--ἐκβάλλει αὐτὸν τὸ
Πῖν., which may describe a rapid translation, such as that by which
Prophets and Evangelists were caught up (1 aly 7 xvili. 12. 2 Kings
ii. 16, Acts viii, 39). Cp. Webster here; and Milton, P. R. i. 350,
1b. πιστεύετε ἐν τ. I Something more than πιστεύ. τ΄ ε.---
Re χοῦς faith in—build your belief on—the Gospel. Cp. Ῥογεί,
Hebr. p. 670.
16. δίμωμα! He calls Peter, and afterwards John (v. 19). The
Fathers regard Peter as the Apostolic σύμβολον πρακτικῆς, and
John as σύμβολον θεωρίας, and say that they must both be united ;
but that πρακτικὴ must precede θεωρία. See Theophy. here, and
Aug, in John xxi.
« δεῦτε---ἁλιεῖς] σαγηνεύει ἁλιεῖς, ἵνα ἁλιεῖς ἀνθρώπων
γένωνται.
1 The Exposition of Bede on St. Mark is a catena. See his Epistola Dedicatoria, And therefore what is cited as from Bede, is for the most
part of an earlier age.
ST. MARK I. 18—41. . 95
ὑμᾶς γενέσθαι ἁλιεῖς ἀνθρώπων. 8 Καὶ εὐθέως ἀφέντες τὰ δίκτυα αὐτῶν,
ἠκολούθησαν αὐτῷ. (τ) 15 Καὶ προβὰς ἐκεῖθεν ὀλίγον, εἶδε ᾿Ιάκωβον τὸν
τοῦ Ζεβεδαίου, καὶ ᾿Ιωάννην τὸν ἀδελφὸν αὐτοῦ, καὶ αὐτοὺς ἐν τῷ πλοίῳ
καταρτίζοντας τὰ δίκτυα. ™ Καὶ εὐθέως ἐκάλεσεν αὐτούς: καὶ ἀφέντες τὸν
πατέρα αὐτῶν Ζεβεδαῖον ἐν τῷ πλοίῳ μετὰ τῶν μισθωτῶν, ἀπῆλθον ὀπίσω
‘(aa) 3) Καὶ εἰσπορεύονται εἰς Καφαρναούμ: καὶ εὐθέως τοῖς σάββασιν
εἰσελθὼν εἰς τὴν συναγωγὴν ἐδίδασκε (2) 3. Καὶ ἐξεπλήσσοντο ἐπὶ τῇ
διδαχῇ αὐτοῦ: ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων, καὶ οὐχ ὡς ot
Γραμματεῖς. (πῇ 3 Kat ἦν ἐν τῇ συναγωγῇ αὐτῶν ἄνθρωπος ἐν πνεύματι
ἀκαθάρτῳ, «καὶ ἀνέκραξε ™ λέγων, "Ea, τί ἡμῖν καὶ σοὶ, ᾿Ιησοῦ Ναζαρηνέ;
ἦλθες ἀπολέσαι ἡμᾶς ; οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ Θεοῦ. 35 Καὶ ἐπετίμησεν
αὐτῷ ὁ ᾿Ιησοῦς, λέγων, Φιμώθητι, καὶ ἔξελθε ἐξ αὐτοῦ. 35 Καὶ σπαράξαν
αὐτὸν τὸ πνεῦμα τὸ ἀκάθαρτον, καὶ κράξαν φωνῇ μεγάλῃ, ἐξῆλθεν ἐξ αὐτοῦ.
Καὶ ἐθαμβήθησαν πάντες, ὥστε συζητεῖν πρὸς ἑαυτοὺς λέγοντας, Τί ἐστι
τοῦτο ; τίς ἡ διδαχὴ ἡ καινὴ αὕτη ; ὅτι κατ᾽ ἐξουσίαν καὶ τοῖς πνεύμασι τοῖς
΄ ~
ἀκαθάρτοις ἐπιτάσσει, καὶ ὑπακούουσιν αὐτῷ ; 3 ᾿Εξῆλθε δὲ ἡ ἀκοὴ αὐτοῦ
(Gr) 39 Καὶ εὐθέως ἐκ τῆς συναγωγῆς ἐξελθόντες, ἦλθον εἰς τὴν οἰκίαν
Σίμωνος καὶ ᾿Ανδρέου, μετὰ ᾿Ιακώβου καὶ ᾿Ιωάννον. 39 Ἢ δὲ πενθερὰ Σίμωνος
κατέκειτο πυρέσσουσα: καὶ εὐθέως λέγουσιν αὐτῷ περὶ αὐτῆς. *! Καὶ προσ-
ελθὼν ἤγειρεν αὐτὴν, κρατήσας τῆς χειρὸς αὐτῆς" καὶ ἀφῆκεν αὐτὴν ὁ πυρετὸς
εὐθέως, καὶ διηκόνει αὐτοῖς. ὅ2 ᾿Οψίας δὲ γενομένης ὅτε ἔδυ ὁ ἥλιος, ἔφερον
πρὸς αὐτὸν πάντας τοὺς κακῶς ἔχοντας, καὶ τοὺς δαιμονιζομένους: 83 καὶ ἡ
πόλις ὅλη ἐπισυνηγμένη ἦν πρὸς τὴν θύραν. (τὺ ** Καὶ ἐθεράπευσε πολλοὺς
κακῶς ἔχοντας ποικίλαις νόσοις, καὶ δαιμόνια πολλὰ ἐξέβαλε: καὶ οὐκ ἤφιε
? a a
aa) » Kat πρωΐ ἔννυχον λίαν ἀναστὰς ἐξῆλθε, καὶ ἀπῆλθεν εἰς ἔρημον
, 2m ᾿ , 36 K S δί a se , Ne > » A
τόπον, κἀκεῖ προσηύχετο. αἱ κατεδίωξαν αὐτὸν ὁ Σίμων καὶ οἱ μετ᾽ αὐτοῦ.
81 καὶ εὑρόντες αὐτὸν, λέγουσιν αὐτῷ, Ὅτι πάντες σὲ ζητοῦσι. ™ Καὶ λέγει
αὐτοῖς, “Aywpev εἰς τὰς ἐχομένας κωμοπόλεις, ἵνα καὶ ἐκεῖ κηρύξω, εἰς τοῦτο
8 2 λ' aN 6 39 K Ν , 3 Q δ 2A 2 φ ΝΥ
γὰρ ἐξελήλυθα. αἱ ἦν κηρύσσων εἰς τὰς συναγωγὰς αὐτῶν εἰς ὅλην τὴν
8 ΝῚ 2
at) © Καὶ ἔρχεται πρὸς αὐτὸν λεπρὸς παρακαλῶν αὐτὸν καὶ γονυπετῶν
MATT. LUKE.
Iv. ΤΥ.
22
αὐτοῦ.
81
VII.
29 82
33
%
85
30
37
εὐθὺς εἰς ὅλην THY περίχωρον τῆς Γαλιλαίας.
4 88
89
16
16 40
41
λαλεῖν τὰ δαιμόνια, ὅτι ἤδεισαν αὐτόν.
42
43
44
᾿ς Γαλιλαίαν, καὶ τὰ δαιμόνια ἐκβάλλων.
VII. v.
3 12
8. 18
αὐτὸν, καὶ λέγων αὐτῷ, Ὅτι ἐὰν θέλῃς δύνασαί με καθαρίσαι. *! Ὁ δὲ ᾿Ιησοῦς
x θεὶ 3 ’ YA 9 2 A .\Z 2A
σπλαγχνισθεὶς, ἐκτείνας τὴν χεῖρα, ἥψατο αὐτοῦ, kal λέγει αὐτῷ, Θέλω, καθ.-
38. ἐν πνεύματι ἀκ. as ina prison. (See ch. v. 2.) The preposi- 84. ὅτι ἡδεισαν) Because they knew Him. See above, v. 24-
tion ἐν is the more appropriate, because Roman prisoners were chained | The devils,—proba
to their keepers (see
24, ia] not from ide, but myn, ah! Christ's person at this time. (See on Matt. iv.
_— ὁ ἅγιοι] Theophylact observes the force of the definite article
ly from the defeat of their prince and leader
Satan, at the temptation,—had a clearer erable than men had of
-) He would not
allow Evil Spirits to be His preachers, lest He might be supposed to
be in league with them, instead of having come into the world to
cts xii. 6), and were thus in their grasp.
here. Thou art ὁ μόνος ἅγιος, ὁ ὡρισμένος.
25. φιμώθητι] See on Matt. xxii. 12, Cf. υ. 34.
In addition to the reasons ϑυμρεαιοὰ for this charge, Matt. viii. 4,
μηδενὶ εἴπῃς, it may be observed that our Lord had special reasons
for refusing the testimony of devils, because some countenance might
thus seem to be given to the calumny of His enemies, that He acted
in collusion with them, and cast out devils by Beelzebub (Matt. xii.
24. Mark iii. 22). And, lest if the devil's testimony is approved
when he speaks true (for he sometimes uses truth as a bait, Ἐμίβννν),
he may more easily deceive when it is false. (See Athanas, Epist.
Encycl. p. 215.) “Our Lord shows also that though He accepts
praise from the humble and sincere heart, He is not to be beguiled by
the flattery of hypocrites from punishing their sine. In like manner
St. Paul stopped the mouth of the πνεῦμα Πύθωνος, who tried to
conciliate him by calling him the Servant of the Most High God.
Sec on Acts xvi. 16.
27. διδαχή)] See Acts xiii. 12.
28. ἰξῆλθε di] Some read καὶ ἐξῆλ. But since καὶ at the begin-
ning of a sentence is so common with St. Mark, especially in this
ter, it is not likely to have been altered by the copyists.
83. ὅτε ἔδυ ὁ HA1os] When the Sabbath was over. See v. 29,
destroy their power, and to free men from it.
85. πρωΐ] On the first duy of the week. It may deserve inquiry,
whether our bleesed Lord did not give some prophetic intimations,
even before His Resurrection, of the future sanctification of thie day
as the Lord's Day.
87. σέ] emphatic, Thow art the object of their search: ἃ prefer-
able reading to ζητοῦσί σε.
38. ἐχομένας κωμοπόλεις] ἐχόμενον τοι be, Suid. So ἐχομένη
ἡμέρα ζθε). Acts xxi. 26. aleo Lake xiii. 33. Acts xx. 15,
Christ came to preach to the in villages, as well as to the rich in
towns. Cp. Matt. ix. 35. The words and paganism show the
need of attention to thie example. And one of the best tests of a
Church is,—does it imitate Him in this respect ἢ
89. εἰς τὰς συναγωγάςἾ A preferable reading to ἐν ταῖς συν.,
which would hardly have been altered by the copyists to εἰς τ. σι. It
means something more than ἐπ the synagogues: He proclaimed the
lad tidings of the Οἱ ἐν the synagogues of the Jews, where
itherto had only been heard the voice of Law and the P: ,
We xiii. 9, δαρήσεσθε εἰς συν. xiv. 9, κηρυχϑῇ εἰς κόσμον. Luke iv,
3 Vii. 1, ale ἀκοάς. xi. 7, εἰς κοίτην,
96
αρίσθητι: 43 Καὶ εἰπόντος αὐτοῦ εὐθέως ἀπῆλθεν ἀπ᾽ αὐτοῦ ἡ λέπ
ST. MARK I. 42—45. II. 1—11.
MATT. LUKE.
καὶ ἐκαθα- vi. v.
ρίσθη. “3 Kai ἐμβριμησάμενος αὐτῷ εὐθέως ἐξέβαλεν αὐτὸν, ᾿ς καὶ λέγει αὐτῷ, 4 14
9 Ν DY > a aA σι
Ὅρα μηδενὶ μηδὲν εἴπῃς, ἀλλ ὕπαγε, σεαυτὸν δεῖξον τῷ ἱερεῖ, καὶ προσ-
ἔνεγκε περὶ τοῦ καθαρισμοῦ σου ἃ προσέταξε Μωῦσῆς, εἰς μαρτύριον αὐτοῖς.
(2) “' Ὁ δὲ ἐξελθὼν ἤρξατο κηρύσσειν πολλὰ καὶ διαφημίζειν τὸν λόγον, 5
aA 3 Lay > >
ὥστε μηκέτι αὐτὸν δύνασθαι φανερῶς εἰς πόλιν εἰσελθεῖν: ἀλλ᾽ ἔξω ἐν ἐρήμοις
,ὕ νιν a 2 ON ΄
τόποις ἦν, καὶ ἤρχοντο πρὸς αὐτὸν πανταχόθεν.
Il. (59 ! Καὶ πάλιν εἰσῆλθε εἰς Καφαρναοὺμ δι’ ἡμερῶν: καὶ ἠκούσθη ὅτι
εἰς οἶκόν ἐστι. 3 Καὶ εὐθέως συνήχθησαν πολλοὶ ὥστε μηκέτι χωρεῖν μηδὲ
τὰ πρὸς τὴν θύραν' καὶ ἐλάλει αὐτοῖς τὸν λόγον. ὃ Καὶ ἔρχονται πρὸς αὐτὸν 3
παραλντικὸν φέροντες αἰρόμενον ὑπὸ τεσσάρων: * Καὶ μὴ δυνάμενοι προσ-
Θ &
’ > led ‘ .Y 4 > id AY ia 9 2 U4
εγγίσαι αὐτῷ διὰ τὸν ὄχλον ἀπεστέγασαν τὴν στέγην ὅπου ἦν, καὶ ἐξορύξαντες
χαλῶσι τὸν κράβαττον ἐφ᾽ ᾧ ὁ παραλυτικὸς κατέκειτο. ὅ ᾿Ιδὼν δὲ ὁ ᾿Ιησοῦς
τὴν πίστιν αὐτῶν, λέγει τῷ παραλυτικῷ, Τέκνον, ἀφέωνταί σοι αἱ ἁμαρτίαι
gov. Ἦσαν δέ τινες τῶν ΓΤραμματέων ἐκεῖ καθήμενοι, καὶ διαλογιζόμενοι 8 8:
ἐν ταῖς καρδίαις αὐτῶν, Ἰ Τί οὗτος οὕτω λαλεῖ βλασφημίας ; τίς δύναται
ἀφιέναι ἁμαρτίας εἰ μὴ εἷς ὁ Θεός ; ὃ Καὶ εὐθέως ἐπιγνοὺς ὁ ᾿Ιησοῦς 4
τῷ πνεύματι αὐτοῦ ὅτι οὕτως αὐτοὶ διαλογίζονται ἐν ἑαυτοῖς εἶπεν αὐτοῖς,
τί ταῦτα διαλογίζεσθε ἐν ταῖς καρδίαις ὑμῶν ; 5 Τί ἐστιν εὐκοπώτερον, εἰπεῖν 5 23
a a? , , ee , 4 3.9. A ΕΣ Z a .
τῷ παραλυτικῷ, ᾿Αφέωνταί σοι ai ἁμαρτίαι, ἣ εἰπεῖν, ἔγειρε, ἄρον σοῦ τὸν
κράβαττον, καὶ περιπάτει; 10 "Iva δὲ εἰδῆτε, ὅτι ἐξουσίαν ἔχει ὁ Υἱὸς τοῦ 6
ἀνθρώπου ἐπὶ τῆς γῆς ἀφιέναι ἁμαρτίας,---λέγει τῷ παραλντικῷ, |! Σοὶ λέγω,
48. ἐμβριμησάμενος αὑτῷ εὐθέως ἐξέβαλεν] αὐστηρῶς ἐμ-
βλέψας: καὶ ἐπισείσας τὴν κεφαλὴν (says Euthym. ad Matt. ix. 36),
“graviter interminatus cum ee apie re expulit,"—a remarkable ex-
ression, showing that nothing of worldly applause was sought by our
Vord from those whom He healed. Cp. Matt. viii. 4.
ao Hale κηρύσσειν! Our vert, by vehemently ind even &
ignantly charging the he ahs to tell no man, open own (v.
that He had no desire for worldly praise; and thus ite had μὐδεκὴ
that He did not resemble the vain Teachers of the Jewish Nation,
who loved the praise of men, and to be called Rabbi, Rabbi (John
xii. 48. Matt. xxiii. 7); and that in His wisdom and charity He
would not minister any occasion to their envy and rancour against
Him by any ambitious aspirations of rivalry; and so He gave us a
lesson of humility, prudence, and tender consideration for our
enemies.
But though it became Him to show no desire for worldly fame,
but to decline it on His own part, yet it was to be expected, and in-
deed was requisite,—that the knowledge of His mighty works, being
the evidence of His mission, should be diffused by others ; and since
the diffusion of that knowl without His consent, and indeed
against His command, would have greater effect on the minds of
many, especially in Palestine, on that very account, He did not refuse
to do works of mercy to those whom He foreknew would divul
them against His command, and publish them the more because He
the publication. (See Mark vii. 36.)
Perhaps also the Holy Spirit thus designs to teach, that the true
way to obtain glory is to shun it; and that in proportion as we decline
praise here on earth, the more we shall receive it hereafter in heaven,
when our Father, Who seeth in secret, will reward us openly. (Cf.
Matt. vi. 4—6.)
Cu. 11. 1. εἰς οἶκον] At home,—whence He had been absent for
some time.
2. ela μηδὲ τὰ πρὸς τὴν θύραν] i. ©. not only the house was
not able to contain them; not even its court-yard and approaches
were able todo so. On this use of χωρέω see John xxi. 25.
These minute notices, which are introduced particularly by St.
Mark in his narratives of our Lord's miraculous works, seem to be
recorded by the Evangelist with a studied design, lest it should be
su) at, because he incorporates so much which is in St. Mat-
thew's Gospel, he was only a copyist; and in order to show that he
did so because he knew from ocular testimony that St. Matthew's
narrative was adequate and accurate.
8. ὑπὸ τεσσάρων] i.e. unable to
Another minute icular, showing that the narrative is an inde-
pendent one, and from an eye-witness.
For other similar minute notices in δὲ, Mark's Gospel see iv. 38,
ἣν αὑτὸς ἐπὶ τῇ πρύμνῃ ἐπὶ τὸ προσκεφάλαιον καθεύδων. vi. 39,
συμπόσια συμπόσια, ἐπὶ τῷ χλωρῷ χόρτῳ. νἱϊ!. 14, εἰ μὴ ἵνα
ἄρτον. ix. 24, μετὰ δακρύων, and the whole of the narrative, ix.
17—27. x. 16, ἐναγκαλισάμενος αὐτὰ, τιθεὶς τὰς χεῖρας ἐπ᾽ αὐτὰ,
εὐλογεῖ αὑτά. x. 17, προσδραμὼν εἷς καὶ youursrijcas αὑτόν.
help himeelf in any respect.
Hence also St. Mark often gives, and alone gives, the ipsissima
verba used by our blessed Lord on certain solemn occasions in the
Syro-Chaldaic or Aramaic dialect, then spoken in Palestine. See iii.
7, βοανεργές. v. 41, ταλιθὰ κοῦμι. vii. 34, ἐφφαθά. vii. 1],
κορίδαν.
hee Mark also has shown his independence by relating some
miracles, and that in a most minute and graphic manner, which are
not mentioned by any other Evangelist. See vii. 32; viii. 22.
4. ἀπεστέγασαν τὴν στέγην ὅπον ἦν, καὶ tEopvEavras] This
cannot mean (as some interpret it) took off the breastwork (Jorica,
Deut. xxii. 8) of the house, and let the man into the court-yard
(atrium); but, as Luke also shows (v. 19), it signifies, took off a part
of the tiled roof, and let him down through the aperture thus made.
Our Lord was teaching in a house (εἰς οἶκον; ov. 1.2); it was not
ible for any to approach Him by the door for the crowd (v. 2).
he four men who carried the paralytic mounted with their charge to
the flat roof of the house (Luke v.19), probably by means of an access
from a contiguous house. Eien the στέγη, or roof of tiles, in
which an opening was made (Luke v. 19), was the covering of
four-sided interior colonnade of the atrium or court-yard in which the
people were while our Lord was teaching beneath the covering of one
side of the colonnade.
- κράβαν τον} grabatum. (Catull. x. 238. Cic. Div. ii. 63.) See
below, vi. 55. Used by Aguila and Vulg. in Amos iii. 12. The
Attic word is σκίμπους (Moris, Hesych., Phrynich. in v.), called
κλίνη by St. Matthew, ix. 6; Hebr. mpm (mittah), for which κλίνη
is used in the LXX, and by St. Luke, v. 24, κλινίδιον. This may
serve as a specimen of the modifying influence exercised by the
Evangelists to accommodate their diction to the respective hearers
and readers for whom their Gospels were primarily written. Other
Roman words in St, Mark are σπεκουλάτωρα (vi. 27), ξεστῶν (vii. 4),
χαλκὸν, used for money (Latin as), vi. 8; xii. 41, κεντυρίὼων (xv. 39).
On St. Mark’s connexion with Italy, and St. Luke’s with Achaia,
see Greg. Naz. p. 611, and above, Preliminary Note, p. 93.
7. τί οὗτος οὕτω λαλεῖ βλασφημία:)] B, D, L, and other MSS.
have λαλεῖ βλασφημεῖ, which is received by some Editors, The
true reading may be τί οὗτος οὕτω λαλεῖ; τίς 38. The word βλασ-
φημεῖ was probably an explanation of λαλεῖ, and thence found its
way into the text,
8. abroi—iv iavrots] spei_secum. There is a peculiar force in
avroi, bringing out more clearly Hie Omniscience.
9. ἔγειρε] This form is commended by excellent ΜΆ. authority
in St. Mark (see iii. 3; v.41; x. 49), where Elz. has ἔγειραι : and
it is more likely that ἔγειρε should have been changed into ἔγειραι,
than vice vers: ε and a: had the same sound, and were easily con-
— ἄρον σοῦ τὸν κράβαττον] Erroneously altered by some into
ἄρον τὸν κράββατόν cov. Σοῦ is emphatic. Take up thy bed,—the
bed of thee, a paralytic, on which thou hast lain, bedridden; take
thou up and carry that which has 80 long carried thee.
ST. MARK II. 12—26. 97
χρείαν
Ἃ ἐλεύσονται δὲ ἡμέραι ὅταν ἀπαρθῇ ἀπ’ αὐτῶν
1 Καὶ οὐδεὶς
26 πῶς " εἰσῆλθεν εἰς τὸν
MATT. LUKE. » a N , . 9 > Y , - 12 a eee
x, ν. ἔγειρε, ἄρον τὸν κράββατόν σου, καὶ ὕπαγε εἰς τὸν οἶκόν σου. 13 Καὶ ἠγέρθη
| εὐθέως, καὶ ἄρας τὸν κράββατον ἐξῆλθεν ἐναντίον πάντων, ὥστε ἐξίστασθαι
πάντας, καὶ δοξάζειν τὸν Θεὸν λέγοντας, Ὅτι οὐδέποτε οὕτως εἴδομεν.
(1) 8 Καὶ ἐξῆλθε πάλιν παρὰ τὴν θάλασσαν, καὶ πᾶς ὁ ὄχλος ἤρχετο πρὸς
9 sa αὐτὸν, καὶ ἐδίδασκεν αὐτούς. “ Καὶ παράγων εἶδε Λευὶν τὸν τοῦ ᾿Αλφαίον
καθήμενον ἐπὶ τὸ τελώνιον, καὶ λέγει αὐτῷ, ᾿Ακολούθει μοι καὶ ἀναστὰς
48 ἠκολούθησεν αὐτῷ. (3) © Καὶ ἐγένετο, ἐν τῷ κατακεῖσθαι αὐτὸν ἐν τῇ οἰκίᾳ
9 aA 8 Q aA a ε ἈΝ , a? aA Ν a
10 39 αὐτοῦ, Kal πολλοὶ τελῶναι Kal ἁμαρτωλοὶ συνανέκειντο τῷ ᾿Ιησοῦ καὶ τοῖς
n 80 μαθηταῖς αὐτοῦ! ἦσαν γὰρ πολλοὶ, καὶ ἠκολούθησαν αὐτῷ. 18 Καὶ οἱ Tpap-
ματεῖς καὶ οἱ Φαρισαῖοι ἰδόντες αὐτὸν ἐσθίοντα μετὰ τῶν τελωνῶν καὶ ἁμαρ-
~ aw a 9 lel os A aA Ὁ .% e Led
τωλῶν, ἔλεγον τοῖς μαθηταῖς αὐτοῦ, Ti ὅτι μετὰ τῶν τελωνῶν καὶ ἁμαρτωλῶν
1. δι ἐσθίει καὶ πίνει; (31) "7 Καὶ ἀκούσας ὁ ᾿Ιησοῦς λέγει αὐτοῖς, Οὐ
18 88 ἔχουσιν οἱ ἰσχύοντες ἰατροῦ, ἀλλ᾽ οἱ κακῶς ἔχοντες. οὐκ ἦλθον καλέσαι
14 δικαίους, ἀλλὰ ἁμαρτωλούς. | Καὶ ἦσαν οἱ μαθηταὶ ᾿Ιωάννον καὶ οἱ Φαρισαῖοι
88 νηστεύοντες: καὶ ἔρχονται καὶ λέγουσιν αὐτῷ, Διατί οἱ μαθηταὶ ᾿Ιωάννου καὶ
οἱ τῶν Φαρισαίων νηστεύουσιν, ot δὲ σοὶ μαθηταὶ οὐ νηστεύουσι; 19 Καὶ
165 8ὲ εἶπεν αὐτοῖς ὁ ᾿Ιησοῦς, Μὴ δύνανται οἱ υἱοὶ τοῦ νυμφῶνος, ἐν ᾧ ὁ νυμφίος
per αὐτῶν ἐστι, νηστεύειν ; Ὅσον χρόνον μεθ᾽ ἑαντῶν ἔχουσι τὸν νυμφίον,
85 οὐ δύνανται νηστεύειν.
ε ’, Ν , - 2 3 a’ a ε
ὁ νυμφίος, καὶ τότε νηστεύσουσιν ἐν ἐκείνῃ τῇ ἡμέρᾳ.
ἐπίβλημα ῥάκους dyvddov ἐπιῤῥάπτει ἐπὶ ἱματίῳ παλαιῷ εἰ δὲ μὴ, αἴρει
τὸ πλήρωμα αὐτοῦ τὸ καινὸν τοῦ παλαιοῦ, καὶ χεῖρον σχίσμα γίνεται. ™ Καὶ
Ἱ 81 οὐδεὶς βάλλει οἶνον νέον εἰς ἀσκοὺς παλαιούς: εἰ δὲ μὴ, ῥήσσει ὁ οἶνος ὁ νέος
τοὺς ἀσκοὺς, καὶ ὁ οἶνος ἐκχεῖται, καὶ οἱ ἀσκοὶ ἀπολοῦνται: ἀλλὰ οἶνον νέον
εἰς ἀσκοὺς καινοὺς βλητέον.
ΧΙ. VI. Ν᾿
1 1 (ῷ) 33 Kat ἐγίνετο παραπορεύεσθαι αὐτὸν ἐν τοῖς σάββασι διὰ τῶν σπορί-
4 ν ε ᾿Ὶ 3 a ε δὸ a Or AY ,
μων, καὶ ἤρξαντο οἱ μαθηταὶ αὐτοῦ ὁδὸν ποιεῖν τίλλοντες τοὺς στάχυας.
2 2 4 Kai οἱ Φαρισαῖοι ἔλεγον αὐτῷ, Ἴδε, τί ποιοῦσιν ἐν τοῖς σάββασιν ὃ οὐκ
8 8 ἔξεστι; *% Καὶ αὐτὸς ἔλεγεν αὐτοῖς, Οὐδέποτε ἀνέγνωτε τί ἐποίησε Δαυῖδ, ὅτε
#1 Bom. 21.6 χρείαν ἔσχε καὶ ἐπείνασεν αὐτὸς καὶ of per αὐτοῦ ;
4 4
οἶκον τοῦ Θεοῦ ἐπὶ ᾿Αβιάθαρ ἀρχιερέως, καὶ τοὺς ἄρτους τῆς προθέσεως ἔφαγεν,
14, Λευΐν)] See Matt. ix. 9.
It is probable that Levi, on his call by Christ, when he left his
old life and en, in a new one, took a new name (ὄνομα καινὸν)
Matthew ; signifying the Gift of God, and very expressive of a feeling
of thankfulness for God's mercy to him publican; and that in
leaving all for Christ, he had received a great gift, gained a great
treasure from God.
19. μὴ δύνανται ϑηστεύει.} Luke v. 34, μὴ δύνασθε ποιῆσαι
νηστεύειν. Conj. Hiphil for Kal. A thing is often said in Scripture
to be impossible which cannot be done rightly. See 1 Cor. iii. 1. 2 Cor.
xiii. 8 Acts iv. 16. 20. Gen. xxiv. 50. So conversely a thing is said
ad done which ought to be done. Heb. ν. 4. Rom. χίν. 7. Malachi
1. 6.
21. καί] καὶ introduces an additional reason, and therefore is not
to be cancelled.
— ῥάκους ἀγνάφου] Matt. ix. 16.
— χεῖρον oy. y.] ἃ worse rent ensues,
. παραπορεύεσθαι---ἦν τοῖς σάββασι.---ὁδὸν ποιεῖν] Matt. xii.
1. Luke vi. 1. Lord Himself παρεπορεύετο, passed by, along
the path, without touching the corn; but His disciples te αντο
ὁδὸν ποιεῖν, to make a way for themselves, τίλλοντες, pluck-
ing the corn. erefore the Pharisees did not censure Him but
them ; and He did not defend Himself but them.
26. iwi ᾿Αβιιθαρ ἀρχιερέως] In the days of Chief Priest
Abiathar. On this use “ὄ ἐπὶ, see Luke iii. 2; iv. 22. Acts xi. 28.
St. Mark has been charged with an anachronism !, because this event
1 The following is from Meyer (Srd ed. p. 33): “ἐπὶ ᾿Αβιάθαρ τ. α.,
dempore Abjatharis pontifcis maximi, ἃ. 1. unter dem Pontificate des
Abiathar. Freilich war nach 1. Sam. 2), 1 ff. der damalige Oberpriester
nicht Abiathar, sondern dessen Vater (Joseph. Antt. 6, 12, 6.) Achimelech.
Mark. hat diese beiden irrthiimlich verwechselt. 8. Korb in Winer’s
krit. Journ. 1V. p. 295 Δ, Paulus, Fritzeche, de Weite τ. u. St. Die
Annahme aber, dass Vater und Sohn, Beide, deide Namen gehabt haben
(Vict. Ant., Bath. Fig. Theophy!., Bexa, Jansen, Heum., Kuinoel u. M.),
wird nur scheinbar durch 2. Sam. 8, 17. 1. Chron. 18, 16. i 5 Ἧ, 6. 31.
untersttitzt, da diese Stellen offenbar eine irrige Angabe haben (vrgl.
κύων a Sam. p. 166), die Beziechung unsers Citats aber auf
OL.
took place in the Hie Priesthood of Akimelech, the Father of
Abiathar (1 Sam. xxi. 1).
But the Eeeagelat does not say that it occurred ἐπὶ ἀρχιερέωε
᾿Αβιάθαρ, i.e. in the High Priesthood of Abiathar, as he pati have
twritlen, if he had thought that Abiathar was High Priest at the
time. Cp. iwi ἀρχιερέως "Avva, Luke iii. 2. But he says that it
happetied ἐπὶ ᾿Αβιάθαρ ἀρχιερέως, which indeed intimates that it
was in the days of Abiathar; but it rather suggests that he was not
the High Priest then, and the reference is made to him as a celebrated
High Priest; and, indeed, he is mentioned in the next Chapter
of the History, as the High Priest who followed David with the
Urim and Thummim, when he was persecuted by Saul (1 Sam. xxii.
5 xxx. 7).
The note of Bede on this passage deserves attention. “ Quéd
Dominus Abiathar principem sacerdotum appellat nihil habet disso-
nantie; ambo enim fuerunt illic chm veniens David panes petiit et
accepit, Ahimelech videlicet princeps Sacerdotum et Abiathar filius
ejas. Occiso autem Ahimelech ἃ Saule, cum viris domus sum generis
sacerdotalis octogints quinque, fugit Abiathar ad David, et comes
Sactus est totius exilti eyus. Postea te eo summi sacerdotii et
ipee gradum accepit, ac tolo tempore regni tllius in pontificutu ἕδρα
verans multo majoris excelleniia pater suus us est ; idedque
dignus fuit cujus memoriam Dominus etiam vivente patre quasi
summi faceret rdotia.”
Zadok and Abiathar are both mentioned as High Priests at the
same time (2 Sam. xv. 29. 35; xx. 25. 1 Kings iv. 4). It is true
keine andere Stelle als auf 1. Sam. 21. geht. Grot. meinte, der Sohn sel
der Fécariue des Vaters gewesen. Eben so ungliicklich hat man durch
eine andere Deu von ἐπὶ helfen wollen; denn soll es coram sein
( Wetst., Scholz), so steht 1. Sam. 1. 1. geschichtlich en en; soll es aber
helssen: beim Abiathar, d. h. da, wo von ihm die le ist (12, 26. Luk.
20, 37), so widerstreitet dieselbe geschichtliche Instanz, und dass die
Worte nicht schon nach were stehen (gegen Mich. u. Saunier Quellen
d. Mark. p. 58.)”... Thus the Old Testament is set against the New by
noe alae of Holy Scripture, and the authority of both is undermined at
the same time.
ο
98
οὗς οὐκ ἔξεστι φαγεῖν εἰ μὴ τοῖς ἱερεῦσι, καὶ ἔδωκε καὶ τοῖς σὺν αὐτῷ οὖσι;
(2) 7 Καὶ ἔλεγεν αὐτοῖς, Τὸ σάββατον διὰ τὸν ἄνθρωπον ἐγένετο, οὐχ 6
ἄνθρωπος διὰ τὸ σάββατον, Ἔ ὥστε κύριός ἐστιν ὁ Υἱὸς τοῦ ἀνθρώπου καὶ τοῦ
σαββάτον.
1Π. } Καὶ εἰσῆλθε πάλιν εἰς τὴν συναγωγὴν, καὶ ἦν ἐκεῖ ἄνθρωπος ἐξηραμ-
μένην ἔχων τὴν χεῖρα: 2 καὶ παρετήρουν αὐτὸν, εἰ τοῖς σάββασι θεραπεύσει
ν A fal ~ 2
αὐτὸν, iva κατηγορήσωσιν αὐτοῦ. ὃ Kai λέγει τῷ ἀνθρώπῳ τῷ ἐξηραμμένην
ἔχοντι τὴν χεῖρα, ἼἜγειραι εἰς τὸ μέσον.
σάββασιν ἀγαθοποιῆσαι, ἣ κακοποιῆσαι ; ψυχὴν σῶσαι, ἢ ἀποκτεῖναι ; οἱ δὲ
ἐσιώπων. ὃ Καὶ περιβλεψάμενος αὐτοὺς mer’ ὀργῆς, συλλυπούμενος ἐπὶ τῇ
πωρώσει τῆς καρδίας αὐτῶν, λέγει τῷ ἀνθρώπῳ, “Extewov τὴν χεῖρά σον’
ST. MARK II. 27, 28. ΠΙ. 1—17.
8 5 ald 4 > , ε Ν 3 A
καὶ ἐξέτεινε, καὶ ἀπεκατεστάθη ἡ χεὶρ αὐτοῦ.
Φαρισαῖοι εὐθέως μετὰ τῶν Ἡρωδιανῶν συμβούλιον ἐποίουν κατ᾽ αὐτοῦ,
ὅπως αὐτὸν ἀπολέσωσι.
(ζ) 1 Καὶ ὁ ᾿Τησοῦς ἀνεχώρησε μετὰ τῶν μαθητῶν αὐτοῦ πρὸς τὴν θάλασσαν"
καὶ πολὺ πλῆθος ἀπὸ τῆς Γαλιλαίας ἠκολούθησαν αὐτῷ, καὶ ἀπὸ τῆς ᾿Ιουδαίας,
8 Ν > a ε 4 Ὶ 33.» 8 Lal > So ’, ΝῚ , a: ὃ ,ὕ
καὶ ἀπὸ ἹἹεροσολύμων, καὶ ἀπὸ τῆς ᾿Ιδουμαίας, καὶ πέραν τοῦ ᾿Ιορδάνου,
καὶ οἱ περὶ Τύρον καὶ Σιδῶνα, πλῆθος πολὺ, ἀκούσαντες ὅσα ἐποίει, ἦλθον
πρὸς αὐτόν. 5 Καὶ εἶπε τοῖς μαθηταῖς αὐτοῦ ἵνα πλοιάριον προσκαρτερῇ αὐτῷ
ὃ \ ΕΥ̓ μ᾿ Xv . AY 6 , 9.2 10 AY BY θ , 9
wa τὸν ὄχλον ἵνα μὴ θλίβωσιν αὐτόν: 10 πολλοὺς yap ἐθεράπευσεν, ὦστε
ἐπιπίπτειν αὐτῷ ἵνα αὐτοῦ ἅψωνται ὅσοι εἶχον μάστιγας.
, Α 3 , Lg to o 4 > led Ν
πνεύματα τὰ ἀκάθαρτα, ὅταν αὐτὸν ἐθεώρουν, προσέπιπτον αὐτῷ καὶ ἔκραζον,
λέγοντα, Ὅτι σὺ εἶ ὁ Υἱὸς τοῦ Θεοῦ. 12 Καὶ πολλὰ ἐπετίμα αὐτοῖς, ἵνα μὴ
φανερὸν αὐτὸν ποιήσωσι. 13 Καὶ ἀναβαίνει εἰς τὸ ὄρος, καὶ προσκαλεῖται
ots ἤθελεν αὐτός: καὶ ἀπῆλθον πρὸς αὐτόν.
ὦσι per αὐτοῦ, καὶ ἵνα ἀποστέλλῃ αὐτοὺς κηρύσσειν,
θεραπεύειν τὰς νόσους, καὶ ἐκβάλλειν τὰ δαιμόνια. (Ὁ) © καὶ ἐπέθηκε τῷ
, A
Σίμωνι ὄνομα Πέτρον' ™ καὶ ᾿Ιάκωβον τὸν τοῦ ZeBeSaiov, καὶ ᾿Ιωάννην τὸν
MATT. LUKE.
xm, Vi.
Ὁ Exod. 29. $2.
Lev. 8. 31.
ἃ 4. 5.
8 5
9 6
10 7
8
4 Kai λέγει αὐτοῖς, "Efeore τοῖς
9
1 10
18
(5) © Καὶ ἐξελθόντες οἱ 14
16
1
19
(am) 1} Καὶ τὰ 18
1
(ζ) * Καὶ ἐποίησε δώδεκα, ἵνα 18
1δ ΔΨ 3 ’,
καὶ ἔχειν ἐξουσίαν
14
they were of different lines, from Aaron; but the fact renders it not
ral ahah that Abiathar may have acted as High Priest with his
father Ahimelech.
Besides, we must not forget that our Lord was reasoning with
the Pharisees, And one of their errors was to judge of actions
by worldly success. If our Lord had mentioned Ahsmelech—their
answer might have been, that Ahimelech was punished by God
for this profanation of sacred things; he and his were soon over-
taken by divine vengeance and slain. But by specifying Abiathar,
who was present with his father at the time, and who (we ma’
reasonably infer from our Blessed Lord's words, which are the Wo
of Him Who knows all History) was a party to his father's act, and
was afterwards blessed by God in his escape, and in a long and Blo-
tious Priesthood, our Lord obviates the objection of the worldly-
minded Pharisees, and strengthens his own josie by remindin;
them that this action took place in the days of one whom they hel
in reverence, as zealous for the honour of God, and as approved
and rewarded by Him for his piety.
There is a similar expression in 1 Macc. xiii. 42, ἐπὲ Σίμωνοε,
ἀρχιερέως μεγάλον καὶ στρατηγοῦ καὶ ἡγονμένου τῶν ᾿Ιονδαίων,
“ἴῃ the days of Simon, the great High Priest and General, and
Ruler of the Jews,” and it does not intimate that what is there re-
corded was contemporary with his High Priesthood as such.
Further; we must remember that the word ἀρχιερεὺς, as used
in the Gospels, has a very wide signification. See on Matt. ii. 4.
And though Abiathar could not be called ὁ ἀρχιερεὺς at the time of
David's visit, yet, according to the of the New Testament,
he might be termed an ἀρχιερεὺς even then. In the New Testament
the word ἱερεὺς is not common; it is used only twice by St. Mark,
and once by St.John. And ἀρχιερεὺς has in the New Testament
nearly the same signification as ἱερεὺς has in the Old, where the word
ἀρχιερεὺς occurs only once in LX X (Lev. as Thus(1 Sam. i.9) Eli,
the father of Hophni and Phineas, is called the Priest (ὁ ἱερούς):
but Hophni and Phineas, his sons, are at the same time called Priests
ἱερεῖς, 1 Sam. i. 8). And in the lan of the New Testament
3 would be called ὁ ἀρχιερεὺς. but Hophni and Phineas would be
called ἀρχιερεῖς, as being of his family.
Some MSS,, in this of St. Mark, insert the article
τοῦ before ᾿Αβιάθαρ. If this is the true reading, the sense is, that
thie event took place in the days of Abiathar, who was the cele-
brated High Priest; though not the High Priest at that time; and
we may compare Matt. xxvi. 6, ἐν οἰκίᾳ Σίμωνος τοῦ λεπροῦ,
i.e. of Simon, who was not then a feper, but was known by that name.
So in the Apostolic Catalogue (Matt. x. 3), Ματθαῖος ὁ τελώνηε,
Matthew, the publican, although he had been called from the seat of
custom, and from the office of publican to be an Apostle. No objec-
tion could be made to the expression—‘‘such an event occ in
the days of Cato the Censor,” although Cato was not Censor then.
For examples of pi is in the names of places in Sacred History,
see Glass. p. 612, and cp. the notes on Virgil, AEn. i. 2; viii. 361.
On the whole, such seeming difficulties as these are doubtless left
in Holy Writ by the Holy Ghost—for moral pu Ὁ exercise our
humility and try our faith. If we are disposed to be wise in our own
conceits, we shall pronounce confidently that they are mistakes ; but
if we have the spirit of meekness, which is the first requisite to
wisdom and learning, we shall seck for a solution by patient inquiry,
with prayer to the Holy Ghost, the Divine Author of Scripture,
and “in His at we shall soe light.” And if, for the further trial
of our faith, He should not vouchsafe to give us a solution now, we
shall believe that He may give it to some others after us, and that
He will give it to ourselves in that day when we shall see the light of
His countenance, and our knowledge will be perfected in the sight.
Cu. TI. δ, πωρώσειἾ πωρόω is used by LXX for τῷ (cabah),
Job xvii. 7, i.e. to have a film and dimnese over the eyes, to bo
partied, ef. Gen. xxvii. 1; cp. Rom. xi. 25. Eph. iv. 18, ἊΝ
8. Hesych. ἐπωρώθησαν, ἐτυφλώθησαν.
7. wus] altered by some to εἰς, but without adequate reason or
authority.
12. ἱπέτιμα] See above, i. 25. 84.
14. ἐποίησε Hebr. mig (asak), ‘fecit,’ the word weed to signify
creation, Gen. i. 7. 11, 12. 16. 25, 26. 31; ii. 2—4; iii. 1. 7. 1 Sam.
xii. 6. ‘The Lord who made Moses and Aaron,” i.e. appointed and
invested them with power. The word intimates that the power which
the Twelve exercised was due to Christ, Who created and made them
to be all that they were as Apostles. See Matt. x. 1.
16. καὶ ἐπέθηκε τῷ Σίμωνι--- Πέτρον] Partly to distinguish him
from the other Simon (v. 18), and High / to mark him asa θεμέλιον
λίθον in building the Church. St. Mark, who was the son of St.
Peter in the faith (1 Pet. v. 13), and whose Gospel is said to have
been dictated by St. Peter (. . ii. 15; iii, 89. See above, Prelim,
ΧΙ.
15
VII.
19
ΣΙΠ.
3
Note, p. 93), does not
Σίμων, nor record Christ's words to him, Matt. xvi. 18.
11. Boavepyés] a Syro-Chaldaic word from 33 (b'ne) ‘filii’ (the
ST. MARK III. 18—35. IV. 1—3. 99
ἀδελφὸν τοῦ ᾿Ιακώβου" καὶ ἐπέθηκεν αὐτοῖς ὀνόματα Boavepyés, 6 ἐστιν υἱοὶ
βροντῆς: 18 καὶ ᾿Ανδρέαν, καὶ Φίλιππον, καὶ Βαρθολομαῖον, καὶ Ματθαῖον, καὶ
Θωμᾶν, καὶ ᾿Ιάκωβον τὸν τοῦ ᾿Αλφαίου, καὶ Θαδδαῖον, καὶ Σίμωνα τὸν Κανα-
νίτην, 13 καὶ ᾿Ιούδαν ᾿Ισκαριώτην, ὃς καὶ παρέδωκεν αὐτόν.
(=) 3 Καὶ ἔρχονται εἰς οἶκον: καὶ συνέρχεται πάλιν ὄχλος, ὦστε μὴ δύ-
νασθαι αὐτοὺς μηδὲ ἄρτον φαγεῖν. Ἃ Καὶ ἀκούσαντες οἱ παρ᾽ αὐτοῦ ἐξῆλθον
κρατῆσαι αὐτόν: ἔλεγον γὰρ, ὅτι ἐξέστη. (Fr) 3 Καὶ οἱ Γραμματεῖς οἱ ἀπὸ
ἹΙεροσολύμων καταβάντες ἔλεγον, Ὅτι Βεελζεβοὺλ ἔχει, καὶ ὅτι ἐν τῷ ἄρχοντι
τῶν δαιμονίων ἐκβάλλει τὰ Sadr. (=) 3. Καὶ προσκαλεσάμενος αὐτοὺς ἐν
παραβολαῖς ἔλεγεν αὐτοῖς, Πῶς δύναται Σατανᾶς Σατανᾶν ἐκβάλλειν ; 33 καὶ
ἐὰν βασιλεία ἐφ᾽ ἑαυτὴν μερισθῇ, οὐ δύναται σταθῆναι ἡ βασιλεία ἐκείνη" 35 καὶ
ἐὰν οἰκία ἐφ᾽ ἑαντὴν μερισθῇ, οὐ δύναται σταθῆναι ἡ οἰκία ἐκείνη: * καὶ εἰ
ὁ Σατανᾶς ἀνέστη ἐφ᾽ ἑαντὸν καὶ μεμέρισται, ov δύναται σταθῆναι, ἀλλὰ τέλος
ἔχει. 31 Οὐδεὶς δύναται τὰ σκεύη τοῦ ἰσχυροῦ εἰσελθὼν εἰς τὴν οἰκίαν αὐτοῦ
διαρπάσαι, ἐὰν μὴ πρῶτον τὸν ἰσχυρὸν δήσῃ καὶ τότε τὴν οἰκίαν αὐτοῦ
διαρπάσει. (Tt) 3. ᾿Αμὴν λέγω ὑμῖν, ὅτι πάντα ἀφεθήσεται τοῖς υἱοῖς τῶν
ἀνθρώπων τὰ ἁμαρτήματα, καὶ αἱ βλασφημίαι ὅσας ἂν βλασφημήσωσν" ~ ὃς
δ᾽ ἂν βλασφημήσῃ εἰς τὸ Πνεῦμα τὸ ἅγιον, οὐκ ἔχει ἄφεσιν εἰς τὸν αἰῶνα,
ἀλλ᾽ ἔνοχός ἐστιν αἰωνίον ἁμαρτήματος" 89 ὅτι ἔλεγον, πνεῦμα ἀκάθαρτον ἔχει.
(=) 3: Ἔρχονται οὖν οἱ ἀδελφοὶ καὶ ἡ μήτηρ αὐτοῦ, καὶ ἔξω ἑστῶτες ἀπέστειλαν
πρὸς αὐτὸν, φωνοῦντες αὐτόν. © Καὶ ἐκάθητο ὄχλος περὶ αὐτὸν, εἶπον δὲ αὐτῷ,
᾿Ιδοὺ, ἡ μήτηρ σον καὶ οἱ ἀδελφοί σον καὶ αἱ ἀδελφαί σον ἔξω ζητοῦσί σε.
33 Καὶ ἀπεκρίθη αὐτοῖς λέγων, Τίς ἐστιν ἦ μήτηρ μου ἣ οἱ ἀδελφοί pov; 3 Καὶ
περιβλεψάμενος κύκλῳ τοὺς περὶ αὐτὸν καθημένους λέγει, δε ἡ μήτηρ μου
καὶ οἱ ἀδελφοί pov. ὅδ Ὃς γὰρ ἂν ποιήσῃ τὸ θέλημα τοῦ Θεοῦ, οὗτος
ἀδελφός μον καὶ ἀδελφή μου καὶ μήτηρ ἐστί.
IV. 4)! Καὶ πάλιν ἤρξατο διδάσκειν παρὰ τὴν θάλασσαν: καὶ συνήχθη
πρὸς αὐτὸν ὄχλος πολὺς, ὦστε αὐτὸν ἐμβάντα εἰς τὸ πλοῖον καθῆσθαι ἐν τῇ
θαλάσσῃ; καὶ πᾶς ὁ ὄχλος πρὸς τὴν θάλασσαν ἐπὶ τῆς γῆς ἦν. 7 Καὶ ἐδίδασκεν
αὐτοὺς ἐν παραβολαῖς πολλὰ, καὶ ἔλεγεν αὐτοῖς ἐν τῇ διδαχῇ αὐτοῦ, ὃ ᾿Ακούετε'
t St. Matthew's expression, x. 2, πρῶτος — ἐξέστη] i.e. φρενῶν παρεφρόνησε, Euthym. Ps. Ixix. 9,
P’ ᾽ ν Wp ξ ] 50 ἐ
μαίνεται. Pi : jor. ν. 18, aire ἐξέστημεν, θεῷ. Cp.
Jobn x. 20, μαίνεται. Acta xxvi. 24, μαίνῃ, Παὺῦλε. mark of
ΘΙ
truth. The Evangelist records what tells to their disadvantage.
sheva being represented by oa), and Mz) (seis), strepitus, and by a
metathesis of the ρ, ipyée; see Vorst. Hebr. 479, and Rosenm.
p- 594. Many modern expositors (referred to wy Olshausen) have
supposed that Bravepyis was given as ἃ name of censure (with re-
ference to Luke ix. 55); but thie notion, which was unknown to
Christian antiquity, is alien from the Spirit and practice of Christ,
Who doubtless designed by giving a new name to His Disciples, to
remind them that they were called to a new life, indicated in Scrip-
ture by ὄνομα καινόν, Rev. ii. 17; iii. 12. The name was, as it
were, ἃ istian name, or ismal name.
Thunder is called in Scripture Sip (hol), voz ; i. e. the Voice of
God. See Exod. ix. 23. Jer. x. 18. Ps, xxix. 3. And the Law was
aver with thunder, Exod. xix. 16; xx. 18; and from the throne of
come forth thunderings, Rev. iv. 5; viii. 5;
xi. 19; xix. 6. in Rev. x. 8, 4, the seven Thunders are pro-
bebly the seven inspired ποτ. of the New Testament, whose words
8t. John was commanded to
St. James therefore and St. John are called , a8 being
enabled to declare with power God's will to the world. ὁ μὲν
"᾿Ιάκωβος ἀγράφων, ὁ δὲ ᾿Ιωάννης ἐγγράφως. (Euthym.)
Their natural temper as sons of thunder showed itself in a desire
to bring down fire from heaven on the vi of the Samaritans
vr ix. 54), and in their ambitious request (Matt. xx. 21), and in
John’s appeal to Christ (Mark ix. 38). But these flashes of
natural heat were changed into golden tongues by divine grace.
On the names of the Apostles see on Matt. x. 2—4.
18. "IdxwBov—'AX«paiow] James, afterward Bishop of Jerusalem.
l@us, the same as Jude. ( Bede.)
21. κρατῆσαι] Cp. ix. 27. Luke xxiv. 16. John xx. 23. 2 Kin
iv. 8, where, it is remarkable, the word is connected, as here, wi
eating bread, and the Septuagint Version has ἐκράτησεν αὐτὸν
Ἑλισαιὲ) ἡ γυνὴ ἄρτον φαγεῖν, suggesting that the Mother of
i that she was imitating the good Shunamite in her
conduct to the Prophet Elisha.
28. ἀμὴν λέγω See Matt. xii. 31.
29. aléva—uleviov] See Matt. xxv. 46.
— ἁμαρτήματος] B, C, and many Versions, for κρίσεωε,---
and this is the reading preferred by Grotius, Lachm., Tisch., and Alf.
Not that ἁμάρτημα is to be interpreted here sin (for it would be ἃ
Novatian error to assert that sin is αἰώνιον) ; but as Kuin. has ob-
served, “ ἁμάρτημα in versione Alexandrin& respondet Hebreorum
vocabulis ΠΙΜῸΠ et 17, que non tantim peccatum indicant, ut mor
Gen. xxxi. 36, yw xxviii. 38, sed etiam pecoati paxam, ut menor
legitur Zach. xiv. 19, py Ps. xl. 12. quo posteriori loco LXX habent
ἀνομία : de peccati pen& ἁμαρτία quoque occurrit. v. not. ad Matt.
ix. 2. Recté igitur de peccatore, ἵνα οὐκ ἔχει ἄφεσιν οἷς τὸν αἰῶνα,
dici poterat ἔνοχον αὑτὸν εἶναι αἰωνίου ἁμαρτήματος i.e. suppliciis
eternis obnoxium. Hoc autem ipsum nomen du μα grammatici
interpretati sunt vocabulis κρίσις et κόλασις, que interpretamenta
librarii in textum receperunt, alii verd loco vocabuli rarids occur-
rentis ἁμάρτημα scripeerunt ἁμαρτία."
32. ἡ μήτηρ] See on Matt. xii. 46. His Mother and brethren did
not come in to hear his discourse, but standing without, sent to Him
a message oat te to come out to them. They wished perhaps
to participate in His fame, and to show to the people their connexion
with Him and their influence over Him. But His public duties were
not to be foregone or omitted for private respects; and as Son of God
He knew no other relatives but the children of God to whom the
performance of His will and the promotion of His glory is the first of
all duties, and the moving principle of their lives. ¢ love which
Christ bare to His earthly Mother—as shown on the crose—brings
out in stronger relief the love due to God, by being as nothing when
compared with it; and His conduct to His beloved Mother brings
out more clearly the awful Majesty of His Divine Sonship.
See on John ii. 4. Luke xi, by.
Cu. IV, 3. ἐν τῇ διδαχῇ] Seo on xii, δ,
100 ST. MARK IV. 4—28.
ἰδοὺ ἐξῆλθεν ὁ σπείρων τοῦ σπεῖραι: * καὶ ἐγένετο ἐν τῷ σπείρειν, ὃ μὲν ἔπεσε xu.
παρὰ τὴν ὁδὸν, καὶ ἦλθε τὰ πετεινὰ καὶ κατέφαγεν αὐτό; ὃ ἄλλο δὲ ἔπεσεν
ρὰ τὴν ὁδὸν,
ἐπὶ τὸ πετρῶδες, ὅπου οὐκ εἶχε γῆν πολλὴν, καὶ εὐθέως ἐξανέτειλε, διὰ τὸ μὴ
ἔχειν βάθος γῆς: © ἡλίον δὲ ἀνατείλαντος ἐκαυματίσθη, καὶ διὰ τὸ μὴ ἔχειν
ῥῖζαν ἐξηράνθη. 1 Καὶ ἄλλο ἔπεσεν εἰς τὰς ἀκάνθας, καὶ ἀνέβησαν αἱ ἄκανθαι
8 έ; 9. " Ν Ν 3 ἔδ 8 Κ Α ἄλλ. » 3 AY lal
καὶ συνέπνιξαν αὐτὸ, καὶ καρπὸν οὐκ ἔδωκε. αἱ ἄλλο ἔπεσεν εἰς τὴν γῆν
τὴν καλὴν, καὶ ἐδίδον καρπὸν ἀναβαίνοντα καὶ αὐξάνοντα, καὶ ἔφερεν ἕν
τριάκοντα, καὶ ἕν ἑξήκοντα, καὶ ἕν ἑκατόν. ὃ Καὶ ἔλεγεν, Ὁ ἔχων ὦτα ἀκούειν,
ἀκουέτω. 10 Ὅτε δὲ. ἐγένετο καταμόνας, ἠρώτησαν αὐτὸν οἱ περὶ αὐτὸν σὺν
τοῖς δώδεκα τὴν παραβολήν. (5) !! Καὶ ἔλεγεν αὐτοῖς, Ὑμῖν δέδοται γνῶναι
τὸ μυστήριον τῆς βασιλείας τοῦ Θεοῦ, ἐκείνοις δὲ τοῖς ἔξω ἐν παραβολαῖς
τὰ πάντα γίνεται, iva βλέποντες βλέπωσι, καὶ μὴ ἴδωσι καὶ ἀκού-
οντες ἀκούωσι, καὶ μὴ συνιῶσι μήποτε ἐπιστρέψωσι, καὶ ἀφεθῇ
aA > “a 3
αὐτοῖς τὰ ἁμαρτήματα. | Καὶ λέγει αὐτοῖς, Οὐκ οἴδατε τὴν παραβολὴν
, ‘ a , ‘ ‘ , a) 14 « , ‘
ταύτην ; καὶ πῶς πάσας Tas παραβολὰς γνώσεσθε; (Fr) '' Ὁ σπείρων τὸν
, ’ὔ 15 4 , 9 ε \ AY ὁδὸ . ’ ε ᾿
λόγον σπείρει. 15 Οὗτοι δέ εἰσιν οἱ παρὰ τὴν ὁδὸν, ὅπου σπείρεται ὁ λόγος,
καὶ ὅταν ἀκούσωσιν, εὐθέως ἔρχεται ὁ Σατανᾶς καὶ αἴρει τὸν λόγον τὸν ἐσπαρ-
᾽ 9 a , 2 el 16 . 4 a, 3 ε ’ ε 3. Ν A ,
μένον ἐν ταῖς καρδίαις αὐτῶν. 16 Καὶ οὗτοί εἰσιν ὁμοίως οἱ ἐπὶ τὰ πετρώδη
σπειρόμενοι, οἱ ὅταν ἀκούσωσι τὸν λόγον εὐθέως μετὰ χαρᾶς λαμβάνουσιν
αὐτὸν, "1 καὶ οὐκ ἔχουσι pilay ἐν ἑαυτοῖς, ἀλλὰ πρόσκαιροί εἰσιν εἶτα γενο-
μώης θλίψεως ἣ διωγμοῦ διὰ τὸν λόγον εὐθέως σκανδαλίζονται. 18 Καὶ ἄλλοι
εἰσὶν οἱ εἰς τὰς ἀκάνθας σπειρόμενοι: οὗτοί εἰσιν οἱ τὸν λόγον ἀκούοντες,
19 καὶ ai μέριμναι τοῦ αἰῶνος τούτον, καὶ ἡ ἀπάτη τοῦ πλούτου, καὶ ai περὶ
τὰ λοιπὰ ἐπιθυμίαι εἰσπορενόμεναι συμπνίγουσι τὸν λόγον, καὶ ἄκαρπος γίνεται.
% Καὶ οὗτοί εἰσιν οἱ ἐπὶ τὴν γῆν τὴν καλὴν σπαρέντες, οἵτινες ἀκούουσι τὸν
λόγον καὶ παραδέχονται, καὶ καρποφοροῦσιν, ἕν τριάκοντα, καὶ ἕν ἑξήκοντα,
καὶ ἕν ἑκατόν. . (5) 7! Καὶ ἔλεγεν αὐτοῖς, Μήτι ὁ λύχνος ἔρχεται, ἵνα ὑπὸ τὸν
μόδιον τεθῇ ἣ ὑπὸ τὴν κλίνην, οὐχ ἵνα ἐπὶ τὴν λυχνίαν τεθῇ; (1) Ξ Οὐ γάρ
ἐστί τι κρυπτὸν, ὃ ἐὰν μὴ φανερωθῇ, οὐδὲ ἐγένετο ἀπόκρυφον, ἀλλ᾽ ἵνα εἰς
9 A
φανερὸν ἔλθῃ. 3 Εἴτις ἔχει ὦτα ἀκούειν, ἀκονέτω. (4) * Καὶ ἔλεγεν αὐτοῖς,
Βλέπετε, τί ἀκούετε. Ἔν ᾧ μέτρῳ μετρεῖτε, μετρηθήσεται ὑμῖν, καὶ προστεθή-
wn ”~ ,’ > nw
σεται ὑμῖν τοῖς ἀκούουσιν. (+) 25 Ὃς γὰρ ἂν ἔχῃ, δοθήσεται αὐτῷ, καὶ ὃς οὐκ
ἔχει, καὶ ὃ ἔχει ἀρθήσεται ἀπ᾽ αὐτοῦ.
(=) 55 Καὶ ἔλεγεν, Οὕτως ἐστὶν ἡ βασιλεία τοῦ Θεοῦ, ὡς ἐὰν ἄνθρωπος βάλῃ
τὸν σπόρον ἐπὶ τῆς γῆς, ™ καὶ καθεύδῃ καὶ ἐγείρηται νύκτα καὶ ἡμέραν" καὶ
ὁ σπόρος βλαστάνῃ καὶ μηκύνηται, ὡς οὐκ οἶδεν αὐτός: * αὐτομάτη γὰρ ἡ
γῇ καρποφορεῖ, πρῶτον χόρτον, εἶτα στάχυν, εἶτα πλήρη σῖτον ἐν τῷ στάχυϊ
MATT. LUKE.
é
Vu.
4
16
1
8. 100] See Matt. xiii. 8, 16. οὗτοι] See on Matt. xiii. 19.
4. ὃ μὲν ἔπεσεὶ Observe the four cases of the seed: the first, οὐκ
ἀνέβαινε : the second, ἀνέβαινε μὲν ἀλλ᾽ οὐκ ηὔξανε : the third,
ἀνέβαινε καὶ ηὔξανε ἀλλὰ καρπὸν οὐκ ἔδωκε: the fourth, ἀν-
ἐβάι εν. ηὔξανε καὶ καρπὸν ἔδωκε ... τέταρτον μόνον, διασωθέν.
12. ἵνα βλέποντες} Is. vi. 9,10. The sense of ἵνα here may be
ecen from Matt. xiii. 15. See Rev. xxii. 11. Hos. xiv. 9. Ps. xviii. 26.
2 Tim. iii. 13.
He spake by Parables—to prove them, and to show them to
others and to themselves, and to recompense them judicially according
to their respective tempers and moral dispositions; to reward the
docile, the truth-loving, and the humble, with larger measures of
knowledge and (see here, v. 34), and to pon the proud and
the wilfully blind by their own pride and blindness. Glass,
Phil., p. 221, 222. . Butler, Analogy, pt. ii. ch. vi.
18. πάσαν τὰς mw.) all My Parables; ὁ. g. those in Matt. xiii.
15, ὁ Σατανᾶε] St. Matt. (xiii. 19) has ὁ πονηρός « St. Luke
has (viii. 12) ὁ Διάβολος here,—a variety Lahey kin ed to show
the identity and attributes of the person who ese different
names.
21. Adyvor ἔρχεται) ἔρχεται, comes, intimating spiritually that
the light in our sons is not of our kindling, but comes from God, in
order that it may be manifested by men to the world, to His glory.
Take heed, therefore, βλέπετε, examine well, what ye hear
Me; i.e. consider it, and digest it well in your hearts (ri, ig. δ, td
quod ; St. Luke has πῶς, viii. 18), in order that you may preach it to
others; and may receive more abundant measures of knowl
according as yourselves are more attentive in receiving, and faithful
in dispensing it to others. For as you do this, s0 your reward will
be. (Cp. Theophyl., Exthym., and bode). ἦ
24. ἐν ᾧ μέτρῳ] “Quantum fidei capecis afferimus, tantum
gratis inundantis ἘΝ ast (Cyprian) a
26. 99. καὶ ἔλεγεν--ὁ θερισμότ] This Parable concerning the
mysterious and divine growth of the seed of the Gospel in the
oh and the world, even to the end, is supplicd by St. Mark
lone.
When we conceive good desires, we put seed into the ground;
when we begin to act, we are the blade; when we finish ἃ good work,
we are in the car; when we are matured in the habit of good, we are
the full corn in the car. (Greg. M., Bede.)
MATT.
LUKE.
ST. MARK IV. 29—41. V. 1—9. 101
xu. xu ™ ὅταν δὲ παραδῷ 6 καρπὸς, εὐθέως ἀποστέλλει τὸ δρέπανον, ὅτι παρέστηκεν
ὁ θερισμός.
(Ὁ © Καὶ ἔλεγε, Τίνι ὁμοιώσωμεν τὴν βασιλείαν τοῦ Θεοῦ; ἣ ἐν ποίᾳ
παραβολῇ παραβάλωμεν αὐτήν ; 31 ὡς κόκκον σινάπεως, ὃς, ὅταν σπαρῇ ἐπὶ τῆς
γῆς, μικρότερος πάντων τῶν σπερμάτων ἐστὶ τῶν ἐπὶ τῆς γῆς 82 καὶ ὅταν
σπαρῇ, ἀναβαίνει, καὶ γίνεται πάντων τῶν λαχάνων μείζων, καὶ ποιεῖ κλάδους
μεγάλους, ὥστε δύνασθαι ὑπὸ τὴν σκιὰν αὐτοῦ τὰ πετεινὰ τοῦ οὐρανοῦ κατα-
+r) 3 Καὶ τοιαύταις παραβολαῖς πολλαῖς ἐλάλει αὐτοῖς τὸν λόγον,
(=) * χωρὶς δὲ παραβολῆς οὐκ ἐλάλει αὐτοῖς: κατ᾽
% Καὶ λέγει αὐτοῖς ἐν ἐκείνῃ τῇ ἡμέρᾳ ὀψίας γενομένης, Διέλθωμεν εἰς τὸ
(ὦ) δ Καὶ ἀφέντες τὸν ὄχλον παραλαμβάνουσιν αὐτὸν ὡς ἦν ἐν τῷ
πλοίῳ' καὶ ἄλλα δὲ πλοιάρια ἦν per αὐτοῦ. % Καὶ γίνεται λαῖλαψ ἀνέμον
μεγάλη: τὰ δὲ κύματα ἐπέβαλλεν εἰς τὸ πλοῖον, ὥστε αὐτὸ ἤδη γεμίζεσθαι.
% Καὶ ἦν αὐτὸς ἐν τῇ πρύμνῃ ἐπὶ τὸ προσκεφάλαιον καθεύδων. καὶ διεγείρουσιν
αὐτὸν, καὶ λέγουσιν αὐτῷ, Διδάσκαλε, οὐ μέλει σοι ὅτι ἀπολλύμεθα ; 89 Καὶ
διεγερθεὶς ἐπετίμησε τῷ ἀνέμῳ, καὶ εἶπε τῇ θαλάσσῃ, Σιώπα, πεφίμωσο. Καὶ
ἐκόπασεν ὁ ἄνεμος, καὶ ἐγένετο γαλήνη μεγάλη. “© Καὶ εἶπεν αὐτοῖς, Τί δειλοί
ἐστε οὕτω ; πῶς οὐκ ἔχετε πίστιν ; 4“' Καὶ ἐφοβήθησαν φόβον μέγαν, καὶ ἔλεγον
πρὸς ἀλλήλους, Τίς ἄρα οὗτός ἐστιν, ὅτι καὶ ὁ ἄνεμος καὶ ἡ θάλασσα ὑπακού-
V. 1 Καὶ ἦλθον εἰς τὸ πέραν τῆς θαλάσσης εἰς τὴν χώραν τῶν Γαδαρηνῶν.
3 Καὶ ἐξελθόντι αὐτῷ ἐκ τοῦ πλοίου εὐθέως ἀπήντησεν αὐτῷ ἐκ τῶν μνημείων
ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, ὃ ὃς τὴν κατοίκησιν εἶχεν ἐν τοῖς μνήμασι"
καὶ οὐδὲ ἁλύσεσιν οὐδεὶς ἠδύνατο αὐτὸν δῆσαι, 4 διὰ τὸ αὐτὸν πολλάκις πέδαις
καὶ ἁλύσεσι δεδέσθαι, καὶ διεσπάσθαι ὑπ᾽ αὐτοῦ τὰς ἁλύσεις, καὶ τὰς πέδας
συντετρίφθαν καὶ οὐδεὶς ᾿αὐτὸν ἴσχυε δαμάσαι. ὃ Καὶ διαπαντὸς νυκτὸς καὶ
ἡμέρας ἐν τοῖς μνήμασι καὶ ἐν τοῖς ὄρεσιν ἦν, κράζων καὶ κατακόπτων ἑαυτὸν
λίθοις. 5᾿Ιδὼν δὲ τὸν ᾿Ιησοῦν ἀπὸ μακρόθεν ἔδραμε καὶ προσεκύνησεν αὐτῷ,
1 καὶ κράξας φωνῇ μεγάλῃ λέγει, Τί ἐμοὶ καὶ σοὶ, ᾿Ιησοῦ Υἱὲ τοῦ Θεοῦ τοῦ
ὑψίστου ; ὁρκίζω σε τὸν Θεὸν, μή με βασανίσῃς: ὃ ἔλεγε γὰρ αὐτῷ, Ἔξελθε,
τὸ πνεῦμα τὸ ἀκάθαρτον, ἐκ τοῦ ἀνθρώπου. 3 Καὶ ἐπηρώτα αὐτὸν, Τί σοι
waves, but immediately there was a calm. See on Matt. viii,
31 18
19
83
84 σκηνοῦν.
καθὼς ἠδύναντο ἀκούειν.
cane δ Σ ἰδίαν δὲ τοῖς μαθηταῖς αὐτοῦ ἐπέλυε πάντα.
1. 832.
38 πέραν.
34 33
ws Ὁ
36
25
31
9 a“
ovew αὐτῷ;
38 28
21
29
38
29
30
29. wapades] gives iteelf to the sickle. “Multa aded gelidd
apade] gi self to ge
melius se nocte
xiv. 72.
34. iwidue] “ Disctpulis jicabat. ἐπιλύειν, explicare, inter-
pretari, in Ὡς Alex. pasar Hebr. wg Gen. xi. 12. ubi sermo
est de interpretations somniorum; verbum simplex Avec, ut sit
@nigma solvere, usurpavit Libanius ep. 38. et nomen ἐπέλυσις, ay
Aquila Gen. xl. 8. expressit Hebr. ring.” (Kuin.) Cp. 2 Pet. i. 20,
ηἡτεία γραφῆς ἰδίας ἐπιλύσεως ob γίγνεται.
ὡς ἣν ἐν τῷ πλοίῳ] They convey Him with them as He was
—without any further Ἐξορατμίου perhaps He was asleep (sce v.
with preaching,
been teaching (iv. 1)—his migratory Church.
- πλοιάρια)] Altered by some into πλοῖα, but the ἄλλα πλοι-
épia show that our Lord's vessel also was a small one,—a circum-
stance of interest in the miracle.
38. τὸ προσκεφάλαιον) Probes the cushion of the steersman.
See Cratin. ap. Polluc. Onomast. x. 40. (Kuiz
πᾶσα pop
— καθεύδων}
to thie circumstance. When the storm of Satan's fu
inet the bark of the Church, Christ was reclining in the
fiercely agai
sleep of death on the wooden προσκεφάλαιον of the Cross. But He
Virg. Georg. i. 287; see below on | 15, a striking evidence of the reality of His Miracles.
. wae οὐκ ἔχετε πίστιν] He rebukes His disciples for not
having faith ; for if af had had faith they would have known that
though asleep He could preserve them. ( i How is it ye
have no faith ? i.e. faith in My divine power, which never slumbers
nor sleeps (Ps. cxxi. 4), and by which I can quell the storm which I
ave raised to try your faith. You treat the Son of God as if He
were like Baal, of whom Elijah said (1 Kings xviii. 27), " Peradven-
tare he , and must be awaked.”—How is it that you have
88) no faith P on Matt. viii. 26.
for it was evening—in the ship where he hed
Cu. Υ͂. 1. Γαδαρηνῶν)] See Matt. viii. 28.
2. ἄνθρωποι] St. Matthew speaks of two, St. Mark and St. Luke
(viii. 28) of one. This one lived at Gadara (see v. 19, 20. Luke
viii. 27, ἀνήρ τις ἐκ τῆς πόλεωτ), per! the other did not; and the
design of the Holy Spirit writing by St. Mark and St. Luke, for
Romans and Greeks, seems to have been to show the Jove of Christ,
by this example, to the Gentile world, to which this Gadarene be-
longed, as is intimated by the circumstance that these Gadarenes kept
θπίποι which was not lawful to the Jews. Cf. Levit. xi.7. Deut.
xiv. 8.
Fathers give also a spiritual meaning
most
Some of the
awoke from the slumber of death, and rebuked the waves and the
winds, and there was a great calm.
39. εἶπε ϑαλάσου! Not by means of a rod, as Moses; or by
prayer, as Elisha; or by the ark, as Joshua ;—but by ἃ word.
— wspipwco] See i. 25. The Perfect tense, indicating that
before the word was uttered the work was done.
— γαλήνη μεγάλη] Asin His Miracles of Healing there was no
interval of convalescence, but perfect health was restored at once, 90
after the quelling of the storm there was no gradual subsiding of the
Compare the paralle] case of the two Blind men at Jericho. St.
Matthew mentions two, St. Mark and St. Luke only one. See note
Mark x. 46. Matt. xx. 29. ;
7. μή με βασανίσῃε) The devil forces the man to speak the
devil's feeling and language, the reverse of the man’s own proper
feelings and language; and to himself by a devil's name (see
νυ. 9), i. 6. the devil so possessed the man, as to make him speak as δ
devil, not as ἃ man; but as the enemy of man, and specially of him~
self. This is demoniscal possession, and is quite a different thing
102 ST. MARK V. 10—31.
MATT. LUKE.
ὄνομα; καὶ λέγει αὐτῷ, Aeyeav ὄνομά pot, ὅτι πολλοί ἐσμεν. 19 καὶ παρ- vm. vin.
εκάλει αὐτὸν πολλὰ, ἵνα μὴ αὐτοὺς ἀποστείλῃ ἔξω τῆς χώρας.
πρὸς τῷ ὄρει ἀγέλη χοίρων μεγάλη βοσκομένη: 13 καὶ παρεκάλεσαν αὐτὸν
οἱ δαίμονες λέγοντες, Πέμψον ἡμᾶς εἰς τοὺς χοίρους, ἵνα εἰς αὐτοὺς εἰσέλθωμεν.
13 Καὶ ἐπέτρεψεν αὐτοῖς εὐθέως ὁ ᾿Ιησοῦς. Καὶ ἐξελθόντα τὰ πνεύματα τὰ
ἀκάθαρτα εἰσῆλθον εἰς τοὺς χοίρους: καὶ ὥρμησεν ἡ ἀγέλη κατὰ τοῦ κρημνοῦ
εἰς τὴν θάλασσαν, ἦσαν δὲ ὡς δισχίλιοι, καὶ ἐπνίγοντο ἐν τῇ θαλάσσῃ. | Οἱ
δὲ βόσκοντες τοὺς χοίρους ἔφυγον, καὶ ἀπήγγειλαν εἰς τὴν πόλιν καὶ εἰς τοὺς
ἀγρούς. καὶ ἐξῆλθον ἰδεῖν τί ἐστι τὸ γεγονός. 1" Καὶ ἔρχονται πρὸς τὸν
᾿ἸΙησοῦν, καὶ θεωροῦσι τὸν δαιμονιζόμενον καθήμενον, καὶ ἱματισμένον καὶ
σωφρονοῦντα, τὸν ἐσχηκότα τὸν deyedvar καὶ ἐφοβήθησαν. .5 Καὶ διηγή-
σαντο αὐτοῖς οἱ ἰδόντες, πῶς ἐγένετο τῷ δαιμονιζομένῳ, καὶ περὶ τῶν χοίρων.
" καὶ ἤρξαντο παρακαλεῖν αὐτὸν ἀπελθεῖν ἀπὸ τῶν ὁρίων αὐτῶν. (sm) 8 Καὶ
ἐμβαίνοντος αὐτοῦ εἰς τὸ πλοῖον, παρεκάλει αὐτὸν ὁ δαιμονισθεὶς ἵνα ἦ
per αὐτοῦ: 19 ὁ δὲ ᾿Ιησοῦς οὐκ ἀφῆκεν αὐτὸν, ἀλλὰ λέγει αὐτῷ, Ὕπαγε
εἰς τὸν οἶκόν σον πρὸς τοὺς σοὺς, καὶ ἀπάγγειλον αὐτοῖς, ὅσα σοι ὁ Κύριος
«εποίηκε, καὶ ἠλέησέ oe. ™ Καὶ ἀπῆλθε καὶ ἤρξατο κηρύσσειν ἐν τῇ Δεκα-
πόλει ὅσα ἐποίησεν αὐτῷ ὁ ᾿Ιησοῦς" καὶ πάντες ἐθαύμαζον.
(ὦ) 2 Καὶ διαπεράσαντος τοῦ ᾿Ιησοῦ ἐν τῷ πλοίῳ πάλιν εἰς τὸ πέραν,
συνήχθη ὄχλος πολὺς ἐπ᾽ αὐτόν: καὶ ἦν παρὰ τὴν θάλασσαν. 3 Καὶ ἰδοὺ
ἔρχεται εἷς τῶν ἀρχισυναγώγων ὀνόματι ᾽Ιάειρος, καὶ ἰδὼν αὐτὸν πίπτει πρὸς
τοὺς πόδας αὐτοῦ, 3 καὶ παρεκάλει αὐτὸν πολλὰ λέγων,--Οτι τὸ θυγάτριόν
μον ἐσχάτως ἔχει, ἵνα ἐλθὼν ἐπιθῇς αὐτῇ τὰς χεῖρας ὅπως σωθῇ, καὶ ζήσεται.
« Καὶ ἀπῆλθε μετ᾽ αὐτοῦ! καὶ ἠκολούθει αὐτῷ ὄχλος πολὺς, καὶ συνέθλιβον
αὐτόν. 35 Καὶ γυνή τις οὖσα ἐν ῥύσει αἵματος ἔτη δώδεκα, 35 καὶ πολλὰ
παθοῦσα ὑπὸ πολλῶν ἰατρῶν, καὶ δαπανήσασα τὰ παρ᾽ αὐτῆς πάντα, καὶ μηδὲν
ὠφεληθεῖσα, ἀλλὰ μᾶλλον els τὸ χεῖρον ἐλθοῦσα, 3 ἀκούσασα περὶ τοῦ ᾿Ιησοῦ,
ἐλθοῦσα ἐν τῷ ὄχλῳ ὄπισθεν, ἥψατο τοῦ ἱματίου αὐτοῦ: 33 ἔλεγε γάρ, Ὅτι
κἂν τῶν ἱματίων αὐτοῦ ἅψωμαι, σωθήσομαι. 3 Καὶ εὐθέως ἐξηράνθη ἡ πηγὴ
τοῦ αἵματος αὐτῆς, καὶ ἔγνω τῷ σώματι ὅτι ἴαται ἀπὸ τῆς μάστιγος. ™ Καὶ
εὐθέως ὁ ᾿Ιησοῦς ἐπιγνοὺς ἐν ἑαυτῷ τὴν ἐξ αὐτοῦ δύναμιν ἐξελθοῦσαν, ἐπι-
στραφεὶς ἐν τῷ ὄχλῳ ἔλεγε, Tis μον ἥψατο τῶν ἱματίων ; 81 καὶ ἔλεγον αὐτῷ
1 Ἦν δὲ ἐκεῖ
& »ἢ
[:
κι
Ξ
from any physical disease. (Cp. on Matt. iv. 24, and below on ix. 20.)
Bee ee. ἕω of the man after the devil was cast out of him,
wv. 15.
9. λεγεών] Legio (about 6000 soldiers). One of the Roman
words in St, Mark's Gospel. See on ii. 4. Our Lord asked the question,
not as if He needed to be informed of any thing, but that the by-
standers might know that this one man had becowe the habitation of
ott te Gentile World h
e Gentile World was now possessed, as it were, with a Legion
of evil spirits; it could not be bound by any laws, it tore thar ends
asunder. Christ came from heaven to deliver it from those evil
Pella and to cast them out; so that being clothed in the robe of
ith and in its right mind, it might come and sit at His feet.
18. ὡς δισχίλιοι] This is mentioned by St. Mark alone.
ign duBalvovros] as He was embarking—a preferable reading to
ἄντοε.
18,19. ἵνα ἡ μετ᾽ airov—oix ἀφῆκεν] Fearing that the devils
would return after the departure of Christ. But Christ would teach
him by his a/sence that He was present with him in Divine power,
by oo He had cast out the ion; and so would exercise his
it
19. ἀπάγγειλον] Contrast this with i. 25. 44.
He would not allow devils to peoclain what He was, but He
commands the man to do 60, who had been delivered from them;
and this He does in Gadara, where were no Scribes and Pharisees (see
above, i. 45), and as a prophetical intimation that the Gospel was in
due time to be preached to all the Nations of the world, who were to
be delivered by it from the dominion of a Legion of Evil Spirits to
which they were now in bondage.
33. ἀρχισυναγώγων)] roy wet (rosh Aacceneseth), from root
D3p (canas), to collect ; ‘caput synagoge.” (See Vitringa, Archisyn.
Franecq. 1684.) He appears to have been the president of a Colle-
gium or board, or vestry, who provided for the maintenance of, or
attendance at, the Synagogue, and also for the superintendence of the
Service and the teaching in it.
— ὀνόματι "Laewosh The name (not mentioned by St. Matthew)
is added by St. Mark for the further proof of the miracle.
238. S+:—tva] Two sentences put together abruptly, and charac-
teristic of the hurried eagerness of the suppliant father. Cp. a simi-
larly broken phrase, viii. 24.
26. τὰ wap’ me) All that could be supplied from herself—all
own resources. She had spent them all; and had no hope but in
Christ. And when all other aid failed, she came to Him and He
healed her. An emblem of human nature antecedently to, and inde-
pendently of, Divine Grace.
29. ἴαται] Not ἰᾶται, present, but perfect, ‘kas been healed,”
sanata est—marking the miraculous suddenness of the cure.
80. ἐπιγνοὺτ---“τὴν--- ξελθοῦσαν] Having οἰνοὰ the virtue
that had gone out of Himself. Christ's eye sees invisible in all
its secret operations, He beholds the breath of the Spirit moving
in the Word and Sacraments, and in the human heart of the recipient.
We only see its effects. He sees the wind; we only perceive what is
stirred by it.
— τίς μου ἥψατο) Christ ἐῶν a question here (as often), not in
order to learn any thing from the answer, but that the which
He had given to the woman might be made manifest, to the spiritual
hella of many.
9 word ἅπτομαι signifies something more than touch,—to
Sasten oneself eagerly to a thing, to cling to it with a desire to derive
something from it. See μή μου ἅπτου, John xx. 17.
Our Lord's question with St. Peter's reply (v. 31. Luke viii. 45)
serve jopethee to bring out the truth, that the worldly crowd which
familiarly presses on Christ's human body as Maz, throngs Him, but
it is only the hand of that Fasth which believes in His divine power
ST. MARK V. 32—43. VI. 1—7.
103
vin, of μαθηταὶ αὐτοῦ, Βλέπεις τὸν ὄχλον συνθλίβοντά σε, καὶ λέγεις, Tis pov
41 ἥψατο; ™ Καὶ περιεβλέπετο ἰδεῖν τὴν τοῦτο ποιήσασαν. 88 Ἢ δὲ γυνὴ φοβη-
θεῖσα καὶ τρέμουσα εἰδυῖα ὃ γέγονεν én’ αὐτῇ ἦλθε καὶ προσέπεσεν αὐτῷ,
καὶ εἶπεν αὐτῷ πᾶσαν τὴν ἀλήθειαν. 8. Ὃ δὲ εἶπεν αὐτῇ, Θύγατερ, ἡ πίστις
gov σέσωκέ σε, ὕπαγε εἰς εἰρήνην, καὶ ἴσθι ὑγιὴς ἀπὸ τῆς μάστιγός cov.
4) "Eri αὐτοῦ λαλοῦντος, ἔρχονται ἀπὸ τοῦ ἀρχισυναγώγον λέγοντες, Ὅτι ἡ
θυγάτηρ σου ἀπέθανε: τί ἔτι σκύλλεις τὸν διδάσκαλον; *‘O δὲ ᾿Ιησοῦς
εὐθέως, ἀκούσας τὸν λόγον λαλούμενον, λέγει τῷ ἀρχισυναγώγῳ, Μὴ φοβοῦ,
μόνον πίστενε. ὅ1 Καὶ οὐκ ἀφῆκεν οὐδένα αὐτῷ συνακολουθῆσαι εἰ μὴ Πέτρον
καὶ ᾿Ιάκωβον καὶ ᾿Ιωάννην τὸν ἀδελφὸν ᾿Ιακώβον. 88 Καὶ ἔρχεται εἰς τὸν
οἶκον τοῦ ἀρχισυναγώγον, καὶ θεωρεῖ θόρυβον, κλαίοντας καὶ ἀλαλάζοντας
πολλά: © καὶ εἰσελθὼν λέγει αὐτοῖς, Ti θορυβεῖσθε καὶ κλαίετε; τὸ παιδίον
10 Καὶ κατεγέλων αὐτοῦ.
πάντας παραλαμβάνει τὸν πατέρα τοῦ παιδίου καὶ τὴν μητέρα, καὶ τοὺς μετ᾽
Ὁ δὲ ἐκβαλὼν
αὐτοῦ, καὶ εἰσπορεύεται ὅπον ἦν τὸ παιδίον ἀνακείμενον. 41 Καὶ κρατήσας
Lal a lel ,’ , 39 A XN lel 9 > ,ὔὕ
τῆς χειρὸς τοῦ παιδίου λέγει αὐτῇ, Ταλιθὰ κοῦμι,---ὅ ἐστι μεθερμηνενόμενον,
MATT. LUKE.
Ix
32 48
88 δὶ
4 82
68 οὐκ ἀπέθανεν ἀλλὰ καθεύδει.
25 δε
26
a Matt. 8. 4.
& 9. 80. ἃ 12. 16.
ch. 8. 12. ἃ 7. 36.
xt. ΙΓ
δά
δ Τὸ κοράσιον, σοὶ λέγω, ἔγειρε. 425 Καὶ εὐθέως ἀνέστη τὸ κοράσιον καὶ περι»
επάτει, ἦν γὰρ ἐτῶν δώδεκα, καὶ ἐξέστησαν ἐκστάσει μεγάλῃ. “3 Καὶ διεστεί-
58 λατο αὐτοῖς " πολλὰ, ἵνα μηδεὶς γνῷ τοῦτο" καὶ εἶπε δοθῆναι αὐτῇ φαγεῖν.
ie ΟἹ. (5) Καὶ ἐξῆλθεν ἐκεῖθεν, καὶ ἔρχεται εἰς τὴν πατρίδα αὐτοῦ καὶ dxodov-
θοῦσιν αὐτῷ οἱ μαθηταὶ αὐτοῦ. 3 Καὶ γενομένου σαββάτον ἤρξατο & τῇ συναγωγῇ
διδάσκειν. καὶ πολλοὶ ἀκούοντες ἐξεπλήσσοντο, λέγοντες, Πόθεν τούτῳ ταῦτα ;
QA ’ ε ’ ε aA 3 aA Ν 4 aA x A aA > a
καὶ tis ἡ σοφία ἡ δοθεῖσα αὐτῷ καὶ δυνάμεις τοιαῦται διὰ τῶν χειρῶν αὐτοῦ
δὅ
a John 6, 42.
γίνονται; ὃ Οὐχ οὗτός ἐστιν ὁ τέκτων", ὁ vids Μαρίας, ἀδελφὸς δὲ ᾿Ιακώβον
86 καὶ Ιωσῆ καὶ ᾿Ιούδα καὶ Σίμωνος ; καὶ οὐκ εἰσὶν ai ἀδελφαὶ αὐτοῦ ὧδε πρὸς
δ 534 ἡμᾶς; καὶ ἐσκανδαλίζοντο ἐν αὐτῷς (2) * Ἔλεγε δὲ αὐτοῖς ὁ Ιησοῦς, Ὅτι οὐκ
byohn aus. ἔστι προφήτης ἄτιμος, εἰ μὴ ἐν τῇ πατρίδι " αὐτοῦ, καὶ ἐν τοῖς συγγενέσι, καὶ
88 ἐν τῇ οἰκίᾳ αὐτοῦ. ὃ Καὶ οὐκ ἠδύνατο ἐκεῖ οὐδεμίαν δύναμιν ποιῆσαι, εἰ μὴ
ὀλίγοις ἀῤῥώστοις ἐπιθεὶς τὰς χεῖρας ἐθεράπευσε. (5) ὁ Καὶ ἐθαύμαζε διὰ
τὴν ἀπιστίαν αὐτῶν: καὶ περιῆγε τὰς κώμας κύκλῳ διδάσκων,
Στ '΄ (ὦ 1 Καὶ προσκαλεῖται τοὺς δώδεκα, καὶ ἤρξατο αὐτοὺς ἀποστέλλειν δύο δύο"
to heal the soul and body, that douches Him, although it touch not
His human body—His carnal subetance—but only the hem of His
garment; and that wherever there is such a touch, divine virtue will
go out of Him by the hem of His Garment, to heal. This may be
applied to those who crave a carnal presence in the Holy Eucharist.
(Cp. St. Augustine, Sermones, lxii. 5.) Christ says, ‘‘ Tangentem
beg non prementem; caro premit, Fides tangit. Erigite oculos
dei, tangite extremam fimbriam vestimenti; sufficiet ad salutem.”
Cp. St. Aug. Serm. cexlii. and cexliii.
It was, indeed, a high degree of faith to believe in Christ's
Deity, when He was in Human Flesh on earth, and that was the
faith of this woman. This igre ay shows indeed that our Lord, when
on earth, could be touched by faith, and virtue would go out of Him
responsive to the touch. But it might be thought, that afier His
departure from earth by His Ascension into Heaven He could no
longer be touched ; and therefore our Lord provides an answer to this
supposition after Hie Resurrection oe example. He does this
in His words to another woman, att Magdalene (John xx. 17):
“Touch Me not, for I am not yet ascended.” The true trial of faith
is rot bodily nce, but bodily absence ; therefore the most exquisite
touch of faith is that which is exercised after the Ascension. Thus
the case of Mary Magdalene comes in as eapcorinpieatt to the case
of the faithful woman before us. See on John xx. 17, μή μὸν
ἅπτου.
Our Lord, now ministering in the heavenly Temple as our great
High Priest, is described as oad tn a long garment descending tn His
feet (Rev. i. 13); and Divine Grace descends from the Anointed One
to the least and lowest of His members,—as the precious ointment
upon the head of Aaron, which ran down to the skirts of his Ἰούδα
tie exxxiii. 2); and divine virtue out of Christ to all who touc
im by faith, in Prayer, and in His Word and Sacraments,—which
ate the hems of His garment.
SA, als εἰρήνην} Something more than in peace. The Hebrew
Bing) (Cehalom), for peace. Gen. xliv, 17, Exod. iv. 18. 1 Sam. i.
17, and passim.
40. ἐκβαλὼν πάντας--μετ᾽ αὐτοῦῦῇ Excluding some, in order to
discourage vain curiosity, and to teach a lesson of modesty in doing
good; and admitting others, carefully chosen, as witnesses of the
miracle. The maxner in which Christ's miracles are done is exem-
plary to all, though they cannot exert miraculous power.
41. ταλιθὰ κοῦμι] from πεν (talitha), puella ; wpxp (cumé), im-
perative from pyp (surgere). ‘ Puella, surge!’ St Mark alone gives
the ipsissima verba uttered by Christ, and probably recited by St.
Peter, an eye-witness of the τοἴταζίο (v. 37) to the Evangelist. 7
48. εἶπε--φαγεῖν] To show that she was not only restored to
life, but to perfect —& proof of the miracle.
Cu. VI. 1. πατρίδα] Nazareth.
3. οὐχ otro ἐστιν ὁ τέκτων] A proof of the manhood of Christ.
“ Error hereticorum, nostra salus." There is aleo a truth, more than
they knew of, in their words. For οὐχ οὗτος ὁ τέκτων; [8 He not
the τέκτων of the Universe ἢ
— ἀδελφός) See Matt. xii. 46; xiii, 55.
5. emis οὐχ ὅτι ἐκεῖνος ἀσθενὴς, ἀλλ’ ὅτι ἐκεῖνοι ἄπιστοι.
. John vii. 7, of moral inability. To show the power and
necessity of faith, our Lord lated the exercise of His Omnipo-
tence according to men's belief’ in it. See ix. 23, where He even
vouchsafes to invest faith with His own Omnipotence, πάντα δυνατὰ
τῷ πιστεύοντι. Cf. Matt. xiii. 58. In this expression is an evi-
dence of inspiration. The Holy Spirit alone Who knows the mind of
Christ, would have spoken thue of His power, and of the laws by
which He is pleased to limit and control its manifestation.
6, ἐθαύμαζε] See on Matt. viii. 10.
7. δύο δύο] i.e. binos; a Hebraism, where the Greeks use dvd,
Luke x. 1. εν Gen. vii. 2; xxxii. 16. Num. xvii. 2; xxviii. 21.
See below, υ, 39, 40, συμπόσια συμπόσια.
104 ST. MARK VI. 8—28.
μὴ εἰς τὴν ζώνην χαλκόν: 9 ἀλλ᾽ ὑποδεδεμένους σι
μένετε ἕως ἂν ἐξέλθητε ἐκεῖθεν.
Σοδόμοις ἣ Γομόῤῥοις ἐν ἡμέρᾳ κρίσεως, ἣ τῇ πόλει ἐκείνῃ.
ἤλειφον " ἐλαίῳ πολλοὺς ἀῤῥώστους καὶ ἐθεράπενον.
δὲ ἔλεγον, Ὅτι προφήτης ἐστὶν, ὡς εἷς τῶν προφητῶν.
ἐκ νεκρῶν.
3 aA 9 ; > ,
αὑτοῦ, OTL αὑτὴν ἐγάμησεν.
καὶ ἀκούσας αὐτοῦ πολλὰ ἐποίει καὶ ἡδέως αὐτοῦ ἤκονε.
Αἴτησόν με ὃ ἐὰν θέλῃς καὶ δώσω σου
καὶ ἐδίδου αὐτοῖς ἐξουσίαν τῶν πνευμάτων τῶν ἀκαθάρτων. ὃ Καὶ παρήγγειλεν ‘iL
αὐτοῖς, ἵνα μηδὲν aipwow εἰς ὁδὸν, εἰ μὴ ῥάβδον μόνον: μὴ πήραν, μὴ ἄρτον, 8 ᾿
ανδάλια, καὶ μὴ ἐνδύσησθε
δύο χιτῶνας. (Gr) 19 Καὶ ἔλεγεν αὐτοῖς, Ὅπου ἐὰν εἰσέλθητε εἰς οἰκίαν, ἐκεῖ 1 4
(Gr)! Καὶ ὅσοι ἂν μὴ δέξωνται ὑμᾶς μηδὲ 14
ἀκούσωσιν ὑμῶν, ἐκπορευόμενοι ἐκεῖθεν ἐκτινάξατε τὸν χοῦν τὸν ὑποκάτω
τῶν ποδῶν ὑμῶν, εἰς μαρτύριον αὐτοῖς. ᾿Αμὴν λέγω ὑμῖν, ἀνεκτότερον ἔσται
(am) 12 Καὶ ἐξελ- 6
θόντες ἐκήρυσσον iva μετανοήσωσι, 13 καὶ δαιμόνια πολλὰ ἐξέβαλλον, καὶ
a James 5. 14.
(ὦ) Kat ἤκουσεν ὁ βασιλεὺς Ηρώδης, φανερὸν yap ἐγένετο τὸ ὄνομα αὐτοῦ, i τ
καὶ ἔλεγεν, ὅτι ᾿Ιωάννης ὁ βαπτίζων ἐκ νεκρῶν ἠγέρθη, καὶ διὰ τοῦτο ἐνερ. 3
γοῦσιν ai δυνάμεις ἐν αὐτῷ. 15 άλλοι Se ἔλεγον, Ὅτι ᾿Ηλίας ἐστίν: ἄλλοι 8
(2) 18 ᾿Ακούσας δὲ
ὁ Ἡρώδης εἶπεν, Ὅτι ὃν ἐγὼ ἀπεκεφάλισα ᾿Ιωάννην οὗτός ἐστιν, αὐτὸς ἠγέρθη 9
(2) 7 Αὐτὸς γὰρ ὁ Ἡρώδης ἀποστείλας ἐκράτησε τὸν ᾿Ιωάννην, 8
καὶ ἔδησεν αὐτὸν ἐν φυλακῇ, διὰ Ηρωδιάδα τὴν γυναῖκα Φιλίππου τοῦ ἀδελφοῦ
αὐτοῦ, ἷ ᾿ 8 Ἔλεγε γὰρ ὁ ᾿Ιωάννης τῷ Ἡρώδῃ, Ὅτι “οὐκ ΕΗ
ἔξεστί σοι ἔχειν τὴν γυναῖκα τοῦ ἀδελφοῦ gov. | Ἢ δὲ Ἡρωδιὰς ἐνεῖχεν ὃ 3.3.
αὐτῷ, καὶ ἤθελεν αὐτὸν ἀποκτεῖναι, καὶ οὐκ ἠδύνατο: ™ ὁ γὰρ ἩΗρώδης ἐφο-
βεῖτο τὸν ᾿Ιωάννην, εἰδὼς αὐτὸν ἄνδρα δίκαιον καὶ ἅγιον, καὶ συνετήρει αὐτὸν,
(vr) 3} Καὶ, γενο- 8
pens ἡμέρας εὐκαίρου, ὅτε ἩΗρώδης τοῖς “ γενεσίοις αὐτοῦ δεῖπνον ἐποίει τοῖς 4 Gen. 40. 20.
μεγιστᾶσιν αὐτοῦ καὶ τοῖς χιλιάρχοις καὶ τοῖς πρώτοις τῆς Γαλιλαίας, 3 καὶ
εἰσελθούσης τῆς θυγατρὸς αὐτῆς τῆς Ἡρωδιάδος καὶ ὀρχησαμένης, καὶ ἀρε-
σάσης τῷ Ἡρώδῃ καὶ τοῖς συνανακειμένοις, εἶπεν ὁ βασιλεὺς τῷ κορασίῳ, τ
3 καὶ ὦμοσεν αὐτῇ, Ὅτι ὃ ἐὰν με αἰτήσῃς
δώσω σοι ἕως ἡμίσους τῆς βασιλείας μον. ™ ‘H δὲ ἐξελθοῦσα εἶπε τῇ μητρὶ 8
αὐτῆς, Τί αἰτήσωμαι ; ἡ δὲ εἶπε, Τὴν κεφαλὴν ᾿Ιωάννου τοῦ βαπτιστοῦ. 5 Καὶ
εἰσελθοῦσα εὐθέως μετὰ σπουδῆς πρὸς τὸν βασιλέα, ἠτήσατο λέγουσα, Θέλω
ἵνα μοι δῷς ἐξαυτῆς ἐπὶ πίνακι τὴν κεφαλὴν ᾿Ιωάννου τοῦ βαπτιστοῦ. ™ Καὶ
περίλυπος γενόμενος ὁ βασιλεὺς διὰ τοὺς ὅρκους καὶ τοὺς συνανακειμένους 9
οὐκ ἠθέλησεν αὐτὴν ἀθετῆσαι. 37 Καὶ εὐθέως ἀποστείλας ὁ βασιλεὺς σπεκου-
λάτορα ἐπέταξεν ἐνεχθῆναι τὴν κεφαλὴν αὐτοῦ. “85. Ὃ δὲ ἀπελθὼν ἀπεκεφά- 10
ll
λισεν αὐτὸν ἐν τῇ φυλακῇ, καὶ ἤνεγκε THY κεφαλὴν αὐτοῦ ἐπὶ πίνακι, καὶ
ἔδωκεν αὐτὴν τῷ κορασίῳ, καὶ τὸ κοράσιον ἔδωκεν αὐτὴν τῇ μητρὶ αὐτῆς.
St. Mark relates here that the Apostles were sent forth ix pairs.
St. Matthew (ix. 3) gives the xames of the pairs,—an undesigned coin-
cidence and evidence of truth.
8. χαλκόν] money, the Roman as. St. Luke, writing for the
Greeks, uses ἀργύριον, x. 4. See below, xii. 41.
9. σανδάλια] See Matt. x. 10.
18. ἤλειφον ἐλαίῳ] ἔστιν ἔλαιον πρὸς κόπους ὠφέλιμον, καὶ
φωτὸς αἴτιον, καὶ ἱλαρότητος πρόξενον. καὶ σημαίνει τὸ ἔλεος
τοῦ Θεοῦ. ( Theophyi.) The Apostles used it to show by the applica-
tion of an appropriate visible sign, that the healing was effected by
their instrumentality, in the Name of Christ, the Messiah or anointed
one of God (Ps. ii. 6; xlv. 7. Acts iv. 27; x. 38), and in His power
Who had sent them; and because the oil itself was significant of
God's mercy and spiritual comfort, light, and joy (Euthym., Theo-
phyl.), and of grace given to the soul and body in answer to fervent
prayer. 2Cor. i. 21. 1 John ii. 20. 27.
For the bearing of this text on ‘ Extreme Unction,’ see note on
James v. 14.
15. ee εἷς τῶν wp.) equal to one of the old Prophets.
18. ἔλεγε) dicebat, a repeated warning; met by Herodias with
habitual hatred and malicious machinations against him’ (v. 19).
20. συνετήρει) ‘kept him in custody.’ τήρησις, a prison. Acts
iv. 3; v. 18. See 2 Pet. ii. 4.9. See here ce Perhape also on a
ploa that his life was in peril from Herodias (v. 19), but also because
he resented John's rebuke, and feared its effects on the people.
Herod would have killed John before, but he feared the people.
(Matt. xiv. 3. 5.)
Another proof of John’s unwavering constancy and undaunted
courage even unto death. (Cp. on Matt. xi. 2—6.)
— fixovs] Used to hear—listened to him.
23. αὐτῆς τῆς ‘Hp.] Of Herodias herself. The mother hereelf
did not scruple to use her daughter: for this licentious and
P ,
85. ἑξαντῇς} Immediately; lest Herod should relent.
26. wepidvros] Not sorry for his sin, or for John's death, but
because he feared the people who held John as a prophet (see on
υ. 20, and Matt. xiv. 5); and perhape with a sense of indignity in
posta J ted Lt ag to the eed of Labels ad in being τον
trap er wilinese in a revel, exposi: im to the contempt an
batred of his subjects. : Ἔ Ῥ
27. σπεκουλάτορα)] Suidas, σπεκονυλάτωρ, δορνφόρος, i.e. ἃ
ΐ 3 but other glossaries render it κατάσκοπον,
xecutioners were ed δ latores. Seneca de Βοποῆο. iii. 25:
“* Speculatoribus occurrit, nihil se deprecari, quo minis imperata
agerent, dixit, εἰ deinde i De Tra i 16 * Contarso
.* Julius
Ese u
MATT. LUKE.
XIV. ΙΧ.
12
4
16
1
10
4
1
ST. MARK VI. 29—51. 105
39 Καὶ ἀκούσαντες of μαθηταὶ αὐτοῦ ἦλθον καὶ ἦραν τὸ πτῶμα αὐτοῦ, καὶ
ἔθηκαν αὐτὸ ἐν μνημείῳ.
am) ἢ Καὶ συνάγονται οἱ ἀπόστολοι πρὸς τὸν ᾿Ιησοῦν, καὶ ἀπήγγειλαν
αὐτῷ πάντα, ὅσα ἐποίησαν καὶ ὅσα ἐδίδαξαν. (-3) 51 Καὶ λέγει αὐτοῖς, Δεῦτε
ὑμεῖς αὐτοὶ κατ᾽ ἰδίαν εἰς ἔρημον τόπον καὶ ἀναπαύεσθε ὀλίγον: ἦσαν γὰρ
οἱ ἐρχόμενοι καὶ οἱ ὑπάγοντες πολλοὶ, καὶ οὐδὲ φαγεῖν ηὐκαίρουν. * Καὶ
ἀπῆλθον εἰς ἔρημον τόπον τῷ πλοίῳ κατ᾽ ἰδίαν" 88 καὶ εἶδον αὐτοὺς ὑπάγοντας
καὶ ἐπέγνωσαν αὐτὸν πολλοί: καὶ πεζῇ ἀπὸ πασῶν τῶν πόλεων συνέδραμον
ἐκεῖ, καὶ προῆλθον αὐτοὺς, καὶ συνῆλθον πρὸς αὐτόν. (sr) 8! Καὶ ἐξελθὼν εἶδεν
ὁ ᾿Ιησοῦς πολὺν ὄχλον, καὶ ἐσπλαγχνίσθη ἐπ᾽ αὐτοῖς, ὅτι ἦσαν ὡς πρόβατα
μὴ ἔχοντα ποιμένα" καὶ ἤρξατο διδάσκειν αὐτοὺς πολλά. (5) 5 Καὶ ἤδη
Gpas πολλῆς γενομένης, προσελθόντες αὐτῷ οἱ μαθηταὶ αὐτοῦ λέγουσιν, Ὅτι.
ἔρημός ἐστιν ὁ τόπος, καὶ ἤδη dpa πολλή, © ἀπόλυσον αὐτοὺς, ἵνα ἀπελθόντες
εἰς τοὺς κύκλῳ ἀγροὺς καὶ κώμας ἀγοράσωσιν ἑαντοῖς ἄρτους: τί γὰρ φάγωσιν
οὐκ ἔχουσιν. * Ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, Δότε αὐτοῖς ὑμεῖς φαγεῖν. Καὶ
λέγουσιν αὐτῷ, ᾿Απελθόντες ἀγοράσωμεν διακοσίων δηναρίων ἄρτους, καὶ δῶμεν
αὐτοῖς φαγεῖν ; ὅ8 Ὁ δὲ λέγει αὐτοῖς, Πόσους ἄρτους ἔχετε ; ὑπάγετε καὶ ἴδετε.
Καὶ γνόντες λέγουσι, Πώντε, καὶ δύο ἰχθύας. 9 Καὶ ἐπέταξεν αὐτοῖς ἀνακλῖναι
πάντας, συμπόσια συμπόσια, ἐπὶ τῷ χλωρῷ χόρτῳ. * Καὶ ἀνέπεσον πρασιαὶ
πρασιαὶ, ἀνὰ ἑκατὸν καὶ ἀνὰ πεντήκοντα. 41 Καὶ λαβὼν τοὺς πέντε ἄρτους καὶ
τοὺς δύο ἰχθύας, ἀναβλέψας εἰς τὸν οὐρανὸν εὐλόγησε, καὶ κατέκλασε τοὺς
ἄρτους, καὶ ἐδίδον τοῖς μαθηταῖς αὐτοῦ, ἵνα παραθῶσιν αὐτοῖς, καὶ τοὺς δύο
ἰχθύας ἐμέρισε πᾶσι. 43 Καὶ ἔφαγον πάντες καὶ ἐχορτάσθησαν. “ὃ Καὶ ἦραν
κλασμάτων δώδεκα κοφίνους πλήρεις, καὶ ἀπὸ τῶν ἰχθύων. “4 Καὶ ἦσαν ot
φαγόντες τοὺς ἄρτους πεντακισχίλιοι ἄνδρες. (sr) Kat εὐθέως ἠνάγκασε
τοὺς μαθητὰς αὐτοῦ ἐμβῆναι εἰς τὸ πλοῖον, καὶ προάγειν εἰς τὸ πέραν πρὸς
Βηθσαϊδὰν, ἕως αὐτὸς ἀπολύσῃ τὸν ὄχλον. (5) “ὁ Καὶ ἀποταξάμενος αὐτοῖς
ἀπῆλθεν εἰς τὸ ὄρος προσεύξασθαι. (tz) “3 Καὶ ὀψίας γενομένης ἦν τὸ πλοῖον
ἐν μέσῳ τῆς θαλάσσης, καὶ αὐτὸς μόνος ἐπὶ τῆς γῆς. “ὃ Καὶ εἶδεν αὐτοὺς
βασανιζομένους ἐν τῷ ἐλαύνειν, ἦν γὰρ ὁ ἄνεμος ἐναντίος αὐτοῖς. Καὶ περὶ
τετάρτην φυλακὴν τῆς νυκτὸς ἔρχεται πρὸς αὐτοὺς περιπατῶν ἐπὶ τῆς θαλάσσης,
καὶ ἤθελε παρελθεῖν αὐτούς. “49 Οἱ δὲ, ἰδόντες αὐτὸν περιπατοῦντα ἐπὶ τῆς
θαλάσσης, ἔδοξαν φάντασμα εἶναι καὶ ἀνέκραξαν δῇ πάντες γὰρ αὐτὸν εἶδον
καὶ ἐταράχθησαν. Καὶ εὐθέως ἐλάλησε per αὐτῶν, καὶ λέγει αὐτοῖς, Θαρ-
cette, ἐγώ εἰμι, μὴ φοβεῖσθε. (yr) δὶ Καὶ ἀνέβη πρὸς αὐτοὺς εἰς τὸ πλοῖον,
82. ἔρημον τόπον] Near Bethsaida Julias, Ν. Ἑ. of the Lake. See
Lake ix. 10, Matt. xiv. 13.
88. ἐπέγνωσαν αὑτόν] See below, v. 54. πεζῇ, i.e. not by
water.
᾿ 84. ἐξελθών] having disembarked. See vi. 54.
85. ὥρας πολλῆς] See Matt. xiv. 15.
40. xpaciai} ‘‘ Nominativus Hebraicus.”
The reduplication is for the Greek ἀνά.
above on v. 7. :
The word πρασιὰ is derived by some from πέρας, terminus
(Passow) ; by others from wpdcov, porrum.,
It serms rather, like παράδεισος, to be of Oriental origin, and
to be formed, by a metathesis of the letter p, from the root Ὁ
(paras), or tng (paras), to divide or portion out into compart-
ments; whence pars, partior, and perhaps um, a field: πρασιαὶ
are areola ; viridaria, parterres (τὰ iv κήποις κόμματα, Theo-
phyl.), in which, as in a len, the seed was sown by the hand of
the Apostles, and ri into an instantaneous harvest by the
almighty power and divine benediction of Christ.
The Holy Spirit, by the use of this word πρασιαὶ, spare to
call attention to the fact, that our Lord, Who then multiplied the
five loaves to be food for five thousand, is the same Divine Person
Who, in a manner less striking, because more gradual and regular,
Dut certainly not lees wonderful, ripens all the seeds in all the Gar-
ea ἘΞ a and in all the Vineyards and Meadows of this
OL.
Glass. Phil. p. 286.
Vorst. Hobr. p. 312; and
world in successive seasons, ever since man dwelt in Paradise, to
minis food to His creatures. fat acd aoe
© πρασιαὶ are in symmetrical order an —
and typify the ‘iferent Churches Thich cr be gi make ete
Catholic Church, and are all fed with the Word and Sacraments
of Christ, ministered to them by Apostolic hands. Cf. Balaam’s
sublime description of the Ancient Church in the wilderness, Numb.
xxiv. 5, and see . Moral. xvi. 55, and Bede,
41. κατέκλασει---ἐδίδου] He broke and distributed ; literally, was
distributing, in repeated acts, the loaves to His disciples to set before
the multitude, but He ἐμέρισε, disparted by one act the two fishes to
all. Cp. below, viii. 6. Matt. xiv. 19 has ἔδωκε τοῖς μαθηταῖς
here; and John vi. 11 has διέδωκε τ. μ. concerning the loaves,
But ἐδίδου used by St. Mark, and St. Luke ix. 16, expresses some-
thing more than the act of giving, and the effect; it describes the
manner of it.
Cp. on Matt. xxvi. 26, 27, with regard to the distribution of the
elements at the Sacramental Supper.
45. καὶ εὐθέω:] See Matt. xiv. 22.
--ᾷἕ Βηθσαϊδάν) the other Bethsaida, on the west of the Lake.
48. ἤθελε παρελθεῖν] He designed, and was about to pass b
them. Cp. Luke xxiv. 28, and Glass, Phil. pp. 699, 700. This
idiomatic use of θέλω remains in the language of modern Greece;
ἤθελε va, and more briefly by θὲ νὰ and by θά.
A silent note of Inspiration. He was about to = by them.
He intended 80 to do. But what man could say this? ὁ knoweth
the mind of Christ but the Spirit of Ged? (Cp. 1 ne ii. 11.)
106 ST. MARK VI. 52—56. VII. 1—18.
ν 3.» εν ν λη 3 a > ε ΡΥ ae ἐθαύ- Ἔτι:
καὶ ἐκόπασεν ὃ ἄνεμος" καὶ λίαν ἐκ περισσοῦ ἐν ἑαυτοῖς ἐξίσταντο καὶ ἐθαύ- χιν.
ζον, 53 οὐ ya ἢ ὁ ἐπὶ τοῖς ἃ ἦν γὰρ ἡ ρδί αὐτῶν πεπω- ech. 8. 17
μαζον, "ov γὰρ συνῆκαν " ἐπὶ τοῖς ἄρτοις, ἦν γὰρ ἡ καρδία ν gh. 8.17.
, ὃ. δ8 Ν ὃ , vO 208 AY a T bY Ν
ρωμένη. (a) 58 Καὶ διαπεράσαντες ἦλθον ἐπὶ τὴν γῆν ΓΕεννησαρὲτ, καὶ
προσωρμίσθησαν.
4 Καὶ ἐξελθόντων αὐτῶν ἐκ τοῦ πλοίον εὐθέως ἐπιγνόντες αὐτὸν, © περι- 86
δραμόντες ὅλην τὴν περίχωρον ἐκείνην ἤρξαντο ἐπὶ τοῖς κραβάττοις τοὺς κακῶς
ἔχοντας περιφέρειν ὅπου ἤκουον ὅτι ἐκεῖ ἐστι δὲ καὶ ὅπον ἂν εἰσεπορεύετο
3 , a , a 9 A 2 a > a é (6 A > a. ‘
εἰς κώμας ἢ πόλεις ἢ ἀγροὺς, ἐν ταῖς ἀγοραῖς ἐτίθουν τοὺς ἀσθενοῦντας, καὶ
παρεκάλουν αὐτὸν ἵνα κἂν τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ ἅψωνται, καὶ
ὅσοι ἂν ἥπτοντο αὐτοῦ ἐσώζοντο.
VIL. (2)! Καὶ συνάγονται πρὸς αὐτὸν οἱ Φαρισαῖοι, καί τινες τῶν Γραμ-
ματέων, ἐλθόντες ἀπὸ ᾿Ἱεροσολύμων, 2 καὶ ἰδόντες τινὰς τῶν μαθητῶν αὐτοῦ
κοιναῖς χερσὶ, τοῦτ᾽ ἔστιν ἀνίπτοις, ἐσθίοντας ἄρτους. * οἱ γὰρ Φαρισαῖοι καὶ
πάντες οἱ ᾿Ιουδαῖοι ἐὰν μὴ πυγμῇ νίψωνται τὰς χεῖρας οὐκ ἐσθίουσι, κρα-
aA AY , A l4 4 XN 323 κα > A 38 XN ,
τοῦντες τὴν παράδοσιν τῶν πρεσβυτέρων' 4 καὶ ἀπὸ ἀγορᾶς ἐὰν μὴ βαπτί-
σωνται οὐκ ἐσθίουσι: καὶ ἄλλα πολλά ἐστιν ἃ παρέλαβον κρατεῖν, βαπτισμοὺς
’, LY a a , Ν a 71), δ᾿. 2 a 28
ποτηρίων καὶ ξεστῶν καὶ χαλκίων καὶ κλινῶν" (57) ὃ ἔπειτα ἐπερωτῶσιν αὐτὸν
οἱ Φαρισαῖοι καὶ οἱ Tpappareis, Διατί οἵ μαθηταί σου οὐ περιπατοῦσι κατὰ 53
A , a ,ἤ 3 XN aA LY > Bi Ν Ἂν
τὴν παράδοσιν τῶν πρεσβυτέρων, ἀλλὰ κοιναῖς χερσὶν ἐσθίουσι τὸν ἄρτον ;
6 Ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, Ὅτι καλῶς προεφήτευσεν Ἡσαΐας περὶ ὑμῶν 7
τῶν ὑποκριτῶν, ὡς γέγραπται, Οὗτος ὁ λαὸς τοῖς χείλεσί με τιμᾷ, ἡ δὲ
δί 2A soe 3 4 > > 9» a 7 ΄ δὲ , ’
καρδία αὐτῶν πόῤῥω ἀπέχει ἀπ᾽ ἐμοῦ. ἴ Μάτην δὲ σέβονταί με, 9
διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων. ®’Adérres γὰρ τὴν
ἐντολὴν τοῦ Θεοῦ κρατεῖτε τὴν παράδοσιν τῶν ἀνθρώπων, βαπτισμοὺς ξεστῶν
s [2 , ὔ aA λλὰ aA 9 \ ἔλ, ΕΣ a
καὶ ποτηρίων' καὶ ἄλλα παρόμοια τοιαῦτα πολλὰ ποιεῖτε. ἣἥ Kai ἔλεγεν αὐτοῖς, 8
Καλῶς ἀθετεῖτε τὴν ἐντολὴν τοῦ Θεοῦ, ἵνα τὴν παράδοσιν ὑμῶν τηρήσητε.
oo A BY , Ν ,
0 Μωῦσῆς γὰρ εἶπε, Τίμα τὸν πατέρα σον καὶ τὴν μητέρα gov καὶ ὁ 4
κακολογῶν πατέρα ἣ μητέρα θανάτῳ τελευτάτω" | ὑμεῖς δὲ λέγετε, 5
᾿Εὰν εἴπῃ ἄνθρωπος τῷ πατρὶ ἣ τῇ μητρὶ, Κορβᾶν" (6 ἐστι, δῶρον), ὃ ἐὰν ἐξ amat. 2s. 18
2 αι» λ θῃ 12 Q > 2 212 28 ὑδὲ a a ᾿ > Ag
ἐμοῦ adehnOjs—" καὶ οὐκέτι ἀφίετε αὐτὸν οὐδὲν ποιῆσαι τῷ πατρὶ αὐτοῦ 7
τῇ μητρὶ αὐτοῦ, Ba
f Matt. 9. 20.
ch, 5. 27, 28.
xv.
1
A Q λό a a A 86 ean 4
ἀκυροῦντες τὸν λόγον τοῦ Θεοῦ τῇ παραδόσει ὑμῶν ἧ παρ- 9
ὃ , Q , A x a 14 Ν ar , ,
εδώκατε' καὶ παρόμοια τοιαῦτα πολλὰ ποιεῖτε. Καὶ προσκαλεσάμενος πάντα 10
τὸν ὄχλον, ἔλεγεν αὐτοῖς, ᾿Ακούετέ μου πάντες καὶ συνίετε. 15 Οὐδέν ἐστιν τὶ
ἔξωθεν τοῦ ἀνθρώπου εἰσπορενόμενον εἰς αὐτὸν, ὃ δύναται αὐτὸν κοινῶσαι"
ἀλλὰ τὰ ἐκπορευόμενα ἀπ᾽ αὐτοῦ, ἐκεῖνά ἐστι τὰ κοινοῦντα τὸν ἄνθρωπον.
16 Εἴ τις ἔχει ὦτα ἀκούειν, ἀκουέτω. (1) 1 Καὶ ὅτε εἰσῆλθεν εἰς οἶκον ἀπὸ 16
τοῦ ὄχλον, ἐπηρώτων αὐτὸν οἱ μαθηταὶ αὐτοῦ περὶ τῆς παραβολῆς. ὃ Καὶ 16
λέγει αὐτοῖς, Οὕτω καὶ ὑμεῖς ἀσύνετοί ἐστε; οὐ νοεῖτε, ὅτι πᾶν τὸ ἔξωθεν 1
δῦ. τοῖς ἐῤάβάττοίι] ‘their beds;’ i.e. the beds to which they
were confined.
— Sxov—ixsi] On this Hebraism see Vorst. p. 558 Cf. Rev.
xii. 14. The ἐκεῖ is emphatic.
Cu. VII. 3. xewais] Already used by LXX for Hebr. woy
(tamé), ‘unclean,’ 1 Mace. i. 47. 62.
8. πυγμῇ] properly, with the fist; as the LXX Version shows,
Exod. xxi. 18. Isa. Iviii.4; the knuckles of one hand being applied to
the palm of the other, so that by hard rubbing both may be cleansed.
Cp. Kuin. who says, “ πνγμὴ est prop. pugnus ( Hesychius: πυγμὴ,
ἤγουν τὸ συγκεκλεῖσθαι τοὺς δακτύλους) et in versione Alexan-
drin& respondet Hebr. Vion νυ. Exod. xxi. 18. les. lviii. 4, atque
adeo πυγμῇ proprié significat manu in pugnum contracta: illud
ipsum nomen FAW etiam de robore, fortitudine adhibetur, et homines
robusti_ in scriptis Rabbinorum dicuntur τον “Ro, vid. 8
Lex. Talm. p. 483, hinc πυγμῇ commode reddi potest, fortiter, accu-
’
raté et sedu/o ; certé Syrus interpres vertit, balaago? quo ad-
verbio Luc. xv. 8, expressit etiam adverbium ἐπιμελῶς. Cf. et
Glasvius Phil. 8. p. 364.
4. ἀπὸ ἀγορᾶς) (80 ἀπὸ δείπνον, Herod. i. 126) returning home
from the ἀγορὰ, where they may have come into contact with
heathens, publicans, and others, whom they regard as unclean.
— ξεστῶν)] a Roman word (see ii. 4), seztariorum, ἦς of the
Epha, and } of the Kab. See Joseph. Ant. ix. 4. This explanation
of a Jewish custom (ov. 3—5) is peculiar to St. Mark, and shows that
he was not writing ΘΕῚΣ for Jews: and the word ξεστὴς, with others
of like origin in his gospel, suggests that he was writing specially for
Romans. Cp. on ii. 4.
— χκλκίων] “ Cauteé dictum, nam testacea frangebantur.” (Rosen.)
δ. περιπατοῦσι) walk, live. The Hebr. bay
9. καλῶε] irony.
11. KopBav] See Matt. xxvii. 6, and xv. 5, and above, ii. 3, and
οὖ 251.
St. Ambrose (on Luke xviii.), spplying the word to Christian
times, well says, ‘“‘ Dicis te quod eras Parentibus collaturus, Ecclesia
velle conferre. Non querit doxum Deus de fame parentum.
“ Multi ut predicentur ab hominibus, Ecclesia conferunt qua
suis auferunt ; chm misericordia A domestico pi i debeat pietatis
officio. Sed ut pascendos Scriptura dicit parentes, ite propter Deum
Telinquendos parentes, si impediant devote mentis affectus.”
& "
deh. 5. 48.
ST. MARK VII. 19~—37. VIII. 1—5. 107
εἰσπορενόμενον eis τὸν ἄνθρωπον ov δύναται αὐτὸν κοινῶσαι; | ὅτι οὐκ
εἰσπορεύεται αὐτοῦ εἰς τὴν καρδίαν, ἀλλ᾽ εἰς τὴν κοιλίαν, καὶ εἰς τὸν ἀφεδρῶνα
ἐκπορεύεται, καθαρίζον πάντα τὰ βρώματα. Ἔλεγε δέ, Ὅτι τὸ ἐκ τοῦ
ἀνθρώπον ἐκπορευόμενον, ἐκεῖνο κοινοῖ τὸν ἄνθρωπον" 3] ἔσωθεν γὰρ, ἐκ τῆς
, ~ > Oo e . e .Y ’ A
καρδίας τῶν ἀνθρώπων, οἱ διαλογισμοὶ of κακοὶ ἐκπορεύονται, μοιχεῖαι, πορ-
νεῖαι, φόνοι, 3. κλοπαὶ, πλεονεξίαι, πονηρίαι, δόλος, ἀσέλγεια, ὀφθαλμὸς
πονηρὸς, βλασφημία, ὑπερηφανία, ἀφροσύνη: 33 πάντα ταῦτα τὰ πονηρὰ
ἔσωθεν ἐκπορεύεται, καὶ κοινοῖ τὸν ἄνθρωπον.
4 Καὶ ἐκεῖθεν ἀναστὰς ἀπῆλθεν εἰς τὰ μεθόρια Τύρου καὶ Σιδῶνος: καὶ
εἰσελθὼν εἰς οἰκίαν, οὐδένα ἤθελε γνῶναι, καὶ οὐκ ἠδυνήθη λαθεῖν. 5 ᾿Ακού-
σασα γὰρ γυνὴ περὶ αὐτοῦ, ἧς εἶχε τὸ θυγάτριον αὐτῆς πνεῦμα ἀκάθαρτον,
ἐλθοῦσα προσέπεσε πρὸς τοὺς πόδας αὐτοῦ (i+) 35. ἦν δὲ ἡ γυνὴ Ἑλληνὶς,
Συροφοινίκισσα τῷ γίνει: καὶ ἠρώτα αὐτὸν ἵνα τὸ δαιμόνιον ἐκβάλῃ ἐκ τῆς
θυγατρὸς αὐτῆς. Ἢ Ὁ δὲ ᾿Ιησοῦς εἶπεν αὐτῇ, “Ades πρῶτον χορτασθῆναι
τὰ τέκνα, οὐ γὰρ καλόν ἐστι λαβεῖν τὸν ἄρτον τῶν τέκνων, καὶ βαλεῖν τοῖς
κυναρίοις. 8. Ἢ δὲ ἀπεκρίθη καὶ λέγει αὐτῷ, Ναὶ, Κύριε, καὶ γὰρ τὰ κυνάρια
ὑποκάτω τῆς τραπέζης ἐσθίει ἀπὸ τῶν ψιχίων τῶν παιδίων. 39 Καὶ εἶπεν αὐτῇ,
Διὰ τοῦτον τὸν λόγον ὕπαγε' ἐξελήλυθε τὸ δαιμόνιον ἐκ τῆς θυγατρός σου.
% Καὶ ἀπελθοῦσα εἰς τὸν οἶκον αὐτῆς εὗρε τὸ δαιμόνιον ἐξεληλυθὸς, καὶ τὴν
θυγατέρα βεβλημένην ἐπὶ τῆς κλίνης.
(8) 3! Καὶ πάλιν ἐξελθὼν ἐκ τῶν ὁρίων Τύρον καὶ Σιδῶνος ἦλθε πρὸς τὴν
θάλασσαν τῆς Γαλιλαίας, ἀνὰ μέσον τῶν ὁρίων Δεκαπόλεως. © Καὶ φέρουσιν
> lol Ν » . aA 393.» ἈΝ ν 3 a > ad AY a
αὐτῷ κωφὸν μογιλάλον, καὶ παρακαλοῦσιν αὐτὸν wa ἐπιθῇ αὐτῷ τὴν χεῖρα.
33 Καὶ ἀπολαβόμενος αὐτὸν ἀπὸ τοῦ ὄχλον κατ᾽ ἰδίαν, ἔβαλε τοὺς δακτύλους
> a > XN or > a ᾿Ὶ ’ ν a , > a $4 \ 93 ᾿
αὐτοῦ εἰς τὰ ὦτα αὐτοῦ, καὶ πτύσας ἥψατο τῆς γλώσσης αὐτοῦ, ὃ καὶ ἀνα-
βλέψας εἰς τὸν οὐρανὸν ἐστέναξε καὶ λέγει αὐτῷ, ᾿Εφφαθὰ, ὅ ἐστι διανοί-
χθητι. © Καὶ εὐθέως διηνοίχθησαν αὐτοῦ αἱ ἀκοαὶ, καὶ ἐλύθη ὁ δεσμὸς τῆς
γλώσσης αὐτοῦ, καὶ ἐλάλει ὀρθῶς. (ἢ) ὅ5 Καὶ διεστείλατο " αὐτοῖς ἵνα μηδενὶ
εἴπωσιν" ὅσον δὲ αὐτὸς διεστέλλετο, μᾶλλον περισσότερον ἐκήρυσσον" * καὶ
ε aA l4 , A , a ν᾽ AY ‘\
ὑπερπερισσῶς ἐξεπλήσσοντο λέγοντες, Καλῶς πάντα πεποίηκε' καὶ τοὺς κωφοὺς
ao , , XS 9) 3 ay
ποιεῖ ἀκούειν, καὶ TOUS ἀλάλους λαλεῖν.
VII. (Ὁ) } Ev ἐκείναις ταῖς ἡμέραις, παμπόλλον ὄχλον ὄντος, καὶ μὴ
ἐχόντων τί φάγωσι, προσκαλεσάμενος τοὺς μαθητὰς αὐτοῦ λέγει αὐτοῖς,
2 Σπλαγχνίζομαι ἐπὶ τὸν ὄχλον, ὅτι ἤδη ἡμέραι τρεῖς προσμένουσίΐ μοι καὶ
οὐκ ἔχουσι τί ddywou ὃ καὶ ἐὰν ἀπολύσω αὐτοὺς νήστεις εἰς οἶκον αὐτῶν,
ἐκλυθήσονται ἐν τῇ ὁδῷ, τινὲς γὰρ αὐτῶν μακρόθεν ἥκουσι. * Καὶ ἀπεκρί-
θησαν αὐτῷ οἱ μαθηταὶ αὐτοῦ, Πόθεν τούτους δυνήσεταί τις ὧδε χορτάσαι
δὴ 9.» 95 ,ἷ δ Ν é : 3 2 Πό ¥ ¥ e δὲ t
ἄρτων én’ ἐρημίας ; ὃ" Kat ἐπηρώτα αὐτούς, Πόσους ἔχετε ἄρτους ; οἱ δὲ εἶπον,
19. καθαρίζον π. τ. βρώματα] Some (ὁ. g. Kuin.) interpret this,
as equivalent to ὃ καθαρίζει, “id quod purgat.” Cp. 2 Tim. ii. 14.
Others (e.g. Meyer) read καθαρίζων, and connect it with ἀφεδρών.
But it seems rather to mean, “ exitu suo puras relinquens omnes
escas” (cp. Bede, a foe): Every thing that cometh in from with-
out defecates and clarifies itself in its passage εἰς τὸν ἀφεδρῶνα, and
80 leaves pure πάντα τὰ βρώματα, i.e. every thing that is con-
verted by man into /vod, and enters into his system.
21. πορνεῖαι) See Rom. i. 29.
ae μεθόρια] the confines: he does not seem to have crossed the
er.
25. ἧτ-- αὑτῆς] On this Hebraism, see Acts xv. 17.
26. ‘EAAnvie] St. Matthew calls her Xavavala (xv. 22), to show
his Jewish readers that the mercies of the Gospel were for those whom
their forefathers had extirpated. St. Mark calls her ‘EAAqvis, a
Spephenics, of Tyre, to assure his Gentile readers that Christ
offers salvation to them, and to every nation of the world.
— Συροφοινίκισσα] Φοικινίκισσα from φοινίκη, and Lupog.,
as distinguished from the Libyan Phenicians, of Carthage, better
known to the Romans, and colonists from the Phenicians of Syria, in
the mother cities of Tyre and Sidon, whence Horat, ii. 2. 11,
+ alerque Posnus serviat uni.”
82—87.] This miracle, so graphically described, is recorded by
St. Mark alone (see viii. 22).
a «
84. ᾿Εφφαθά] “ Imperativus conjugationis Ethpacl, caah@d| .
ethphathah, ἐθφαθὰ, litera 3, cum Gracé scribatur, in Φ mutata, ἃ
verbo cash aperuit.” Hebr. mp (pathah), whence Latin pateo.
See above, ii. 8, and cf. Isa. xxxv. 5, and Vorst. de Hebr. p. 699.
Cu. VIII. 1—9. ἐν ixeivars] See Matt. xv. 32—38.
— παμπόλλου] Some MSS. and Edd. have πάλιν πολλοῦ.
But it is less likely that such a simple expression as πάλιν πολλοῦ
should have been altered by Copyists into παμπόλλον than vice
vers4. On the confusion of wau, and wads, see Porson, Eurip.
Hec. 1169.
2. ἡμέραι τρεῖς---μοι] literally, ‘there are now three days to them
remaining ἕως al aay with Me, and not having any thing to
eat." See Matt. xv. 32. Acts xxiv. u, ob πλείους εἰσί μοι ἡμέραι
ἢ δεκαδύο, and cp. Matth. G. G. § 890. Soph. Philoct. 354, ἦν δ᾽
ἦμαρ ἤδη δεύτερον “ λέοντί μοι. =
108 ST. MARK VIII. 6—29.
‘Emrd. ὅ Kat παρήγγειλε τῷ ὄχλῳ ἀναπεσεῖν ἐπὶ τῆς γῆς" καὶ λαβὼν τοὺς
ἑπτὰ ἄρτους εὐχαριστήσας ἔκλασε, καὶ ἐδίδου τοῖς μαθηταῖς αὐτοῦ ἵνα παρα-
θῶσι. καὶ παρέθηκαν τῷ ὄχλῳ. Καὶ εἶχον ἰχθύδια ὀλίγα: καὶ εὐλογήσας
tf a Ν 9. », 8 ¥ δὲ S32 , .
εἶπε παραθεῖναι καὶ αὐτάς. ®"Edayov δὲ καὶ ἐχορτάσθησαν" καὶ ἦραν περισ-
σεύματα κλασμάτων ἑπτὰ σπυρίδας. 9 Ἦσαν δὲ οἱ φαγόντες ὡς τετρακισ-
χίλιοι: καὶ ἀπέλυσεν αὐτούς.
10 Καὶ εὐθέως ἐμβὰς εἰς τὸ πλοῖον μετὰ τῶν μαθητῶν αὐτοῦ, ἦλθεν εἰς τὰ
μέρη Δαλμανουθά. (5) 1} Καὶ ἐξῆλθον οἱ Φαρισαῖοι, καὶ ἤρξαντο συζητεῖν
αὐτῷ, ζητοῦντες παρ᾽ αὐτοῦ σημεῖον ἀπὸ τοῦ οὐρανοῦ πειράζοντες αὐτόν.
78 12 \ 3 ’ a » 3 A λέ fe » ν A
(3) 13 Καὶ ἀναστενάξας τῷ πνεύματι αὐτοῦ λέγει, Τί ἡ γενεὰ αὕτη σημεῖον
ἐπιζητεῖ ; ᾿Αμὴν λέγω ὑμῖν, εἰ δοθήσεται τῇ γενεᾷ ταύτῃ σημεῖον. | Καὶ ἀφεὶς
3 ‘\ > XN » > ΝΥ ta) > A > Ν ’
αὐτοὺς ἐμβὰς πάλιν εἰς τὸ πλοῖον, ἀπῆλθεν εἰς τὸ πέραν.
4 Καὶ ἐπελάθοντο λαβεῖν ἄρτους: καὶ εἰ μὴ ἕνα ἄρτον οὐκ εἶχον μεθ᾽ ἑαυτῶν
ἐν τῷ πλοίῳ. (5) 15" Καὶ διεστέλλετο αὐτοῖς λέγων, ‘Opare, βλέπετε ἀπὸ τῆς
ζύμης τῶν Φαρισαίων, καὶ τῆς ζύμης Ἡρώδον. (1) 15 Καὶ διελογίζοντο πρὸς
ἀλλήλους λέγοντες, Ὅτι ἄρτους οὐκ ἔχομεν. " Καὶ γνοὺς ὁ ᾿Ιησοῦς λέγει
αὐτοῖς, Τί διαλογίζεσθε ὅτι ἄρτους οὐκ ἔχετε; Οὔπω νοεῖτε οὐδὲ συνίετε ; ἔτι
πεπωρωμένην " ἔχετε τὴν καρδίαν ὑμῶν ; δ ὀφθαλμοὺς ἔχοντες οὐ βλέπετε, καὶ
ὦτα ἔχοντες οὐκ ἀκούετε, καὶ οὐ μνημονεύετε ; 13 ὅτε τοὺς πέντε ἄρτους ἔκλασα
εἰς τοὺς πεντακισχιλίους, πόσους κοφίνους πλήρεις κλασμάτων ἤρατε; ΛΜέ-
9 ee 58 20 ”, δὲ AY e BY 3 AY ort la
yovow αὐτῷ, Δώδεκα. Ore δὲ τοὺς ἑπτὰ εἰς τοὺς τετρακισχιλίους, πόσων
σπυρίδων πληρώματα κλασμάτων ἤρατε ; Οἱ δὲ εἶπον, Ἑπτά. 3) Καὶ ἔλεγεν
αὐτοῖς, Πῶς οὐ συνίετε ;
(2) 3 Καὶ ἔρχεται εἰς Βηθσαϊδάν" καὶ φέρουσιν αὐτῷ τυφλὸν, καὶ παρακα-
λοῦσιν αὐτὸν ἵνα αὐτοῦ ἅψηται. 38 Καὶ ἐπιλαβόμενος τῆς χειρὸς τοῦ τυφλοῦ
, 28 ψΨ a ao Ν ,ὔ > , 9 A 59 A DY
ἐξήγαγεν αὐτὸν ἔξω τῆς κώμης, καὶ πτύσας εἰς τὰ ὄμματα αὐτοῦ, ἐπιθεὶς τὰς
χεῖρας αὐτῷ, ἐπηρώτα αὐτὸν εἴ τι βλέπει; Ἢ καὶ ἀναβλέψας ἔλεγε, Βλέπω
τοὺς ἀνθρώπους, ὅτι ὡς δένδρα ὁρῶ, περιπατοῦντας. * Εἶτα πάλιν ἐπέθηκε
τὰς χεῖρας ἐπὶ τοὺς ὀφθαλμοὺς αὐτοῦ, καὶ ἐποίησεν αὐτὸν ἀναβλέψαι: καὶ
ἀποκατεστάθη καὶ ἐνέβλεψε τηλαυγῶς ἅπαντα. 35 Καὶ ἀπέστειλεν αὐτὸν εἰς οἶκον
3 aA », QA > AY , ΕΣ » ἊΨ 3 a“ A
αὐτοῦ, λέγων, Μηδὲ εἰς τὴν κώμην εἰσέλθῃς, μηδὲ εἴπῃς Twi ἐν τῇ κώμῃ.
(2) 7 Καὶ ἐξῆλθεν ὁ ᾿Ιησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὰς κώμας Καισαρείας
A ig Ν > Aa e A > ’ x Ἀ > cel v4 > a a
τῆς Φιλίππον: καὶ ἐν τῇ ὁδῷ ἐπηρώτα τοὺς μαθητὰς αὐτοῦ, λέγων αὐτοῖς, Τίνα
, εν θ 98 ε 3 od > , a AY
pe λέγουσιν οἱ ἄνθρωποι εἶναι ; 8 Οἱ δὲ ἀπεκρίθησαν, ᾿Ιωάννην τὸν βαπτιστὴν,
καὶ ἄλλοι ᾿Ηλίαν, ἄλλοι δὲ ἕνα τῶν προφητῶν. * Καὶ αὐτὸς λέγει αὐτοῖς, Ὑμεῖς
δὲ τίνα μὲ λέγετε εἶναι ; ᾿Αποκριθεὶς δὲ ὁ Πέτρος λέγει αὐτῷ, Σὺ εἶ ὁ Χριστός.
6. ἐδίδου] See on vi. 4].
8. σπυρίδας] made of rushes and pelm leaves. (Bede.)
10. μέρη Δαλμανονθά)] See Matt. xv. 89. ὅρια Μαγδαλά. St
Mark adds therefore to St. Matthew's narrative, to show his inde-
pendent knowledge of the fact. The conversation took place in the
confines of M toward Dalmanutha, In Matt. xv. 21 we have
μέρη Τύρον κι Σ. In Mark vii. 24, μεθύρια T. κι Σ.
13. ἐπιζητεῖ] socks a sin in addition to those given it.
— εἰ δοθήσεται) εἰ Hebr. oy (im), si; often used as ἃ strong
26. μηδὲ els τ. κώμην
21. με] emphatic, and so placed.
839. σὺ st ὁ Χριστός
xvi. 18, that St. Mark,
veuras Πέτρου. Euseb. iii. 39
5 v.
14
Our Lord had led the blind man out of
Bethsaida to heal him, and tells him not to enter the village after he
is healed, in order to warn us, that if men will not attend to the
evidence of the Gospel, and use the means of grace proffered to them,
thove blessings slighted by them will be withdrawn from them. If this
miracle was wrought near the western Bethsaida, then cp. Matt. xi. 21.
ὁ has been already observed on Matt.
e disciple of St. Peter (1 Pet. v. 13, ἐρμη-
8), does not record our Lord’
negation—‘ne vivam si.’ See Gen. xxi. 23; xxiv. 37. Deut. i. 34.
Isa. xiv. 24. 1 Kings i. 51, and is interpreted ‘not’ in the Syriac
Version.
33. 96. καὶ ἔρχεται] This miracle so minutely described is
recorded by St. Mark alone. See vii. 32.
— Βηθσαϊδάν) Suppeeed by many to be the northern Bethsaida,
or Julias, concerning which see on Matt. xiv. 13. Luke ix. 10.
24. βλέπω τοὺς a., ὁ. ὦ. ὃ. ὁ.. περιπατοῦντας) An abrupt ex-
pression, or rather three sentences, suitable to the case, in which new
ἔπι of vision suddenly succeeded ; and characteristic of St. Mark's
iteral accuracy, cf. v.23. 1 see men. I sce them standing still, and
aa τὰ trees. 1 now sce them ΜΑΙ Χίος.
e reason why our Lord worked this cure by degrees seems to
be, that He thus brought forth from the man’s own lips, for the
benefit of the readers of the Gospel, words showing the process of the
cure from darkness to glimmering light, and thence to perfect vision.
words in reply to 8t. Peter.
The Divines of Rome in interpreting these words, Σὺ εἶ Πέτρος,
καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μοῦ τὴν ἐκκλησίαν, build
much on the supposition that our Lord, speaking in the Syro-chaldaic
tongue, used the eame word wprp (Cepia) for Πέτρος and πέτρα.
This bog per gaa js improbable.
rd h
If our ad used the same word, it is unlikely that the
Holy Ghost would have used two different words, as He does in
reciting our Lord’s reply, Matt. xvi. 18.
It is remarkable that St. Matthew does use a δ᾽ ie word,
13. βάρ, in the verse immediately preceding—fap leva. Why then
did he not go on to write, Σὺ el Knopa, καὶ ἐπὶ τούτῳ τῷ Kage ο.
μ. τ΄ 4.2 He ought to have done so,—with reverence be it βαϊὰ,-- -ἰ
our Lord used the same word in both members of the sentence, and if
so much is to be grounded on this supposed use of the same word, as
ST. MARK VIII. 30—38. IX. 1—12. 109
(qr) © Kat ἐπετίμησεν αὐτοῖς iva μηδενὶ λέγωσι περὶ αὐτοῦ. ὃ! Kai ἤρξατο διδά-
σκειν αὐτοὺς ὅτι δεῖ τὸν Υἱὸν τοῦ ἀνθρώπον πολλὰ παθεῖν, καὶ ἀποδοκιμασθῆναι
ἀπὸ τῶν πρεσβυτέρων καὶ τῶν ἀρχιερέων καὶ τῶν γραμματέων, καὶ ἀποκταν-
θῆναι: καὶ μετὰ τρεῖς ἡμέρας ἀναστῆναι (a) ὅ3 καὶ παῤῥησίᾳ τὸν λόγον
ἐλάλει. Καὶ προσλαβόμενος αὐτὸν ὁ Πέτρος ἤρξατο ἐπιτιμᾷν αὐτῷ. 88 Ὁ δὲ
ἐπιστραφεὶς καὶ ἰδὼν τοὺς μαθητὰς αὐτοῦ ἐπετίμησε τῷ Πέτρῳ λέγων, Ὕπαγε
ὀπίσω μον, σατανᾶ, ὅτι οὐ φρονεῖς τὰ τοῦ Θεοῦ, ἀλλὰ τὰ τῶν ἀνθρώπων.
(Gr) 8 Καὶ προσκαλεσάμενος τὸν ὄχλον σὺν τοῖς μαθηταῖς αὐτοῦ εἶπεν αὐτοῖς,
Ὅστις θέλει ὀπίσω μου ἀκολουθεῖν ἀπαρνησάσθω ἑαντὸν, καὶ ἀράτω τὸν σταυ-
ρὸν αὐτοῦ, καὶ ἀκολουθείτω μοι ὃ5 ὃς" γὰρ ἂν θέλῃ τὴν ψυχὴν αὐτοῦ σῶσαι,
ἀπολέσει αὐτήν" ὃς δ᾽ ἂν ἀπολέσῃ τὴν ἑαντοῦ ψυχὴν ἕνεκεν ἐμοῦ καὶ τοῦ εὐαγγε-
λών, σώσει αὐτήν: © τί γὰρ ὠφελήσει ἄνθρωπον, ἐὰν κερδήσῃ τὸν κόσμον
ὅλον, καὶ ζημιωθῇ τὴν ψυχὴν αὐτοῦ ; ὅ1 4 τί δώσει ἄνθρωπος ἀντάλλαγμα τῆς
ψυχῆς αὐτοῦ; (qr) 3. Ὃς γὰρ ἂν ἐπαισχυνθῇ με καὶ τοὺς ἐμοὺς λόγους ἐν τῇ
γενεᾷ ταύτῃ τῇ μοιχαλίδι καὶ ἁμαρτωλῷ, καὶ ὁ Υἱὸς τοῦ ἀνθρώπον ἐπαισχυνθή-
ἐν τῇ δόξῃ τοῦ Πατρὸς αὐτοῦ μετὰ τῶν ἀγγέλων τῶν
ἁγίων: IX. (4)! καὶ ἔλεγεν αὐτοῖς, ᾿Αμὴν λέγω ὑμῖν, ὅτι εἰσὶ τινὲς τῶν ὧδε
ἑστηκότων, οἵτινες od μὴ γεύσωνται θανάτου, ἕως ἂν ἴδωσι τὴν βασιλείαν τοῦ
2 Καὶ pe? ἡμέρας ἐξ παραλαμβάνει ὁ ᾿Ιησοῦς τὸν Πέτρον καὶ τὸν
, ΝῚ δ , ΝῚ 3
Ἰάκωβον καὶ τὸν ᾿Ιωάννην, καὶ ἀναφέρει αὐτοὺς εἰς ὄρος ὑψηλὸν κατ᾽ ἰδίαν
8 Ν ue 9 > a 22
καὶ τὰ ἱμάτια αὐτοῦ ἐγένετο
στίλβοντα, λευκὰ λίαν ὡς χιὼν, οἷα γναφεὺς ἐπὶ τῆς γῆς οὐ δύναται λευκᾶναι.
4 Καὶ ὠφθη αὐτοῖς λίας σὺν Μωῦσεϊ: καὶ ἦσαν συλλαλοῦντες τῷ ᾿Ιησοῦ.
5 Καὶ ἀποκριθεὶς 6 Πέτρος λέγει τῷ ᾿Ιησοῦ, ‘PaBBi, καλόν ἐστιν ἡμᾶς ὧδε εἶναι"
καὶ ποιήσωμεν σκηνὰς τρεῖς, σοὶ μίαν, καὶ Μωῦσεῖ μίαν, καὶ Ἠλίᾳ μίαν" © οὐ
γὰρ 7de τί λαλήσῃ, ἦσαν γὰρ ἔκφοβοι. Ἶ Καὶ ἐγένετο νεφέλη ἐπισκιάζουσα
a \ 4 A
αὐτοῖς, καὶ ἦλθε φωνὴ ἐκ τῆς νεφέλης, Οὗτός ἐστιν ὁ Tids μου ὁ ἀγαπητὸς,
αὐτοῦ ἀκούετε. ὃ Καὶ ἐξάπινα περιβλεψάμενοι οὐκέτι οὐδένα εἶδον ἀλλὰ τὸν
9 Κ β a δὲ 7A 2 8 a »¥ δ
αταβαινόντων δὲ αὐτῶν ἀπὸ τοῦ ὄρους, δι-
ἐστείλατο αὐτοῖς ἵνα μηδενὶ διηγήσωνται ἃ εἶδον, εἰ μὴ ὅταν ὁ Υἱὸς τοῦ ἀνθρώ-
( 88. ) 10 K vos , 3 , ae N t
z at τὸν λόγον ἐκράτησαν, πρὸς ἑαυτοὺς συζη-
ar) 11 Καὶ ἐπηρώτων αὐτὸν λέγοντες,
Ὁ τι λέγουσιν οἱ Τραμματεῖς ὅτι λίαν δεῖ ἐλθεῖν πρῶτον ; 123 ὁ δὲ ἀποκριθεὶς
popp. par ρ
MATT. LUKE.
ΧΡΙ. IX.
23
23
24
23
25 24
υ John 12. 35.
36 25
28
σεται αὐτὸν, ὅταν ἔλθῃ
28 31
Θεοῦ ἐληλυθυῖαν ἐν δυνάμει.
XVII.
1
2
39 μόνους: καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν"
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9 Ἰησοῦν μόνον μεθ᾽ ἑαντῶν.
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πον ἐκ νεκρῶν ἀναστῇ.
19 τοῦντες τί ἐστι τὸ ἐκ νεκρῶν ἀναστῆναι.
u
εἶπεν αὐτοῖς, ᾿Ηλίας μὲν ἐλθὼν πρῶτον ἀποκαθιστᾷ πάντα, καὶ πῶς γέγραπται
the Divines of Rome build from it, making it almost the principal
among the fundamental doctrines of Christianity.
t. Mark, the disciple of St. Peter, as we have seen, is wont to
introduce Syro-chaldatc words into his Gospel (see above, ii. 3), he
uses four such words in this and the preceding Chapter; and he
gos notices that two of St. Peter's brother Apostles were called
epyis (a Syro-chaldaic name), and explains what it means (iii.
17). i therefore any additional light was to be derived concerning
eo important a matter as the relation of his master, the Apostle
St. Peter, to the other Apostles and the Church at large, he would
have introduced here a Syro-chaldaic word. And since he has not
done 80, we have additional proof from St. Mark's silence that St.
Matthew's divinely inspired 1 gives a true and full representa-
tion of our Lord's words to St. Peter.
It ie observable that St. Mark, and he alone, records our Lord's
ing to the Twelve when they afterwards argued among themselves
ὁ of them should be greatest; which they were not very Niel to
have done if our Lord had already settled that matter by making
St. Peter to be supreme. ‘If any one desires to be first, he shall be
last of all” (Mark ix. 34, 35).
81. καὶ ἤρξατο) See Matt. xvi. 21.
88. twaye—curava] Observe what it is to be ashamed of tho
ἀπο τοὺς το σον τ πὸ CN ESE τ ROE LORY
1 [ have said “" divinely inspired Greek ;"—and let me record here a per-
suasion, that the more attentively the Scriptures are studied, the deeper will
become the conviction that the writers of Scripture have been preserved
from al] error in the use of language, as well as in the substance of what
they wrote; and that they have been guided by the Holy Ghost to employ
8a:
wi
cross of Christ. ‘Get thee behind Me, Satan,” says our Lord to St.
Peter. St. Mark, the disciple of St. Peter, carefully records what
tells to the disadvantage of Peter—a proof of his veracity, and of St.
Peter's humility. Cp. Chrys. on Matt. xvii. 27, and the remarkable
passages in Euseb. Theophan. (ed. Lee), pp. 220. 324, 325.
84. καὶ προσκαλεσάμενοε] See Matt. xvi. 24.
Cu. IX. 1. ἀμὴν λέγω ὑμῖν] See on Matt. xvi. 28.
11. 6 τι] = διότι, why. So used by LXX (Gen. xii. 18) for mg},
τί τοῦτο ἐποίησα: (See v. 28.)
--- ᾿Βλίαν] Matt. xvii. 10.
12, ἀποκαθιστᾷ) ‘ presens indefinitum, ut Matt. ii. 4,” Bengel,
is not only the restorer,—but completes, consummates, brings up to
the state designed by God according to His promise and ancient pro-
phecy. See on Acts i. 6.
— καὶ wis] wee for ὅπως, how, as often in St. Mark. See
ii, 26; v. 16; xi. 18; xii. 41; xiv. 1. 11; and so used by LXX,
Deut. ii. 7, διάγνωθι πῶς διῆλθες. The πῶε here depends on εἶπεν:
“ He declared to them how it is written." The sense is as follows:
The three disciples are in doubt,—How can Jesus be the Christ ?
For it is the received opinion of the Jews, that before the Coming of
words that would best express the truths which He revealed or recalled
to their minds. In the words of Hooker (II. vili. 6), ‘‘ The Scripture,
ee thereof, is fect, and wanteth nothing that is requisite
for that purpose for which God hath delivered the same.” Cp. his Sermon
v. 4.
110 . ST. MARK IX. 13—34.
ἐπὶ τὸν Υἱὸν τοῦ ἀνθρώπου, ἵνα πολλὰ πάθῃ καὶ ἐξονδενωθῇ" 15 ἀλλὰ λέγω ὑμῖν,
ὅτι καὶ ᾿Ηλίας ἐλήλυθε, καὶ ἐποίησαν αὐτῷ ὅσα ἠθέλησαν, καθὼς γέγραπται
ἐπ᾿ αὐτόν.
(2) " Καὶ ἐλθὼν πρὸς τοὺς μαθητὰς εἶδεν ὄχλον πολὺν περὶ αὐτοὺς, καὶ
Τραμματεῖς συζητοῦντας αὐτοῖς. |} Καὶ εὐθέως πᾶς ὁ ὄχλος ἰδὼν αὐτὸν ἐξ-
εθαμβήθη, καὶ προστρέχοντες ἠσπάζοντο αὐτόν. 15 Καὶ ἐπηρώτησε τοὺς Τραμ-
a) , A s 2 , 91) 17 2 6 ‘ f 2 ἊΨ I
ματεῖς, Τί συζητεῖτε πρὸς αὐτούς ; (47) ” Καὶ ἀποκριθεὶς εἷς ἐκ τοῦ ὄχλου εἶπε,
Διδάσκαλε, ἤνεγκα τὸν υἱόν μου πρός σε, ἔχοντα πνεῦμα ἄλαλον" 18 καὶ ὅπου .
ἂν αὐτὸν καταλάβῃ, ῥήσσει αὐτὸν, καὶ ἀφρίζει, καὶ τρίζει τοὺς ὀδόντας αὐτοῦ,
καὶ ξηραίνεται: καὶ εἶπον τοῖς μαθηταῖς σον ἵνα αὐτὸ ἐκβάλωσι, καὶ οὐκ ἴσχυ-
19 ε δὲ > Ν > A o 4 bY ¥ Lg 4 .' € a
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ἔσομαι, ἕως πότε ἀνέξομαι ὑμῶν ; φέρετε αὐτὸν πρὸς μέ ™ καὶ ἤνεγκαν αὐτὸν
πρὸς αὐτόν: καὶ ἰδὼν αὐτὸν εὐθέως τὸ πνεῦμα ἐσπάραξεν αὐτὸν, καὶ πεσὼν ἐπὶ
Lal A 3 td 3 ao 21 N93 a ΕΥ̓ id 3 a ’ 14
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3 Ν ε A , Le ε δὲ 1; 2 ιὃ 4θ, . 22 Ν Ad. Ley
ἐστὶν, ὡς τοῦτο γέγονεν αὐτῷ ; Ὁ δὲ εἶπε, ἐκ παιδιόθεν: 33 καὶ πολλάκις αὐτὸν
καὶ εἰς πῦρ ἔβαλε καὶ εἰς ὕδατα ἵνα ἀπολέσῃ αὐτόν ἀλλ᾽ εἴ τι δύνασαι βοήθη-
ea r θεὶ 39,3) € A 93 ε Se’ a t 2 A ON ἰ δύ
σον ἡμῖν σπλαγχνισθεὶς ἐφ᾽ ἡμᾶς. O ὃε Ιησοὺς εἶπεν αὐτῷ τὸ, Εἰ δύνασαι
πιστεῦσαι πάντα δυνατὰ τῷ πιστεύοντι: 3 καὶ εὐθέως κράξας ὃ πατὴρ τοῦ παι-
δίου μετὰ δακρύων ἔλεγε, Πιστεύω Κύριε βοήθει μοῦ τῇ ἀπιστίᾳ. 35 ᾿Ιδὼν δὲ
ὁ ᾿Ιησοῦς ὅτι ἐπισυντρέχει ὄχλος, ἐπετίμησε τῷ πνεύματι τῷ ἀκαθάρτῳ, λέγων
αὐτῷ, Τὸ πνεῦμα τὸ ἄλαλον καὶ κωφὸν, ἐγὼ σοὶ ἐπιτάσσω, ἔξελθε ἐξ αὐτοῦ, καὶ
μηκέτι εἰσέλθῃς εἰς αὐτόν. 35 Καὶ κράξας καὶ πολλὰ σπαράξας αὐτὸν ἐξῆλθε:
»: > », ε A , LA ‘ Ld 9 3 έθ, 27 ε δὲ 3 aA
Kal ἐγένετο ὡσεὶ νεκρός, ὥστε πολλοὺς λέγειν ὅτι ἀπέθανεν" * ὁ δὲ ᾿Ιησοῦς
, 32 8 aA x » 3 ’, ν. » 2 92 28 x 3 ,
κρατήσας αὐτὸν τῆς χειρὸς ἤγειρεν αὐτόν" καὶ ἀνέστη. (33) 33 Καὶ εἰσελθόντα
2 " 3 Lic e A > an 2 ’ aa 3 ἰδί ν ε Lal 3
αὐτὸν εἰς οἶκον οἱ μαθηταὶ αὐτοῦ ἐπηρώτων αὐτὸν κατ᾽ ἰδίαν, Ὅ τι ἡμεῖς οὐκ
ἠδυνήθημεν ἐκβαλεῖν αὐτό; 5 καὶ εἶπεν αὐτοῖς, Τοῦτο τὸ γένος ἐν οὐδενὶ
δύναται ἐξελθεῖν, εἰ μὴ ἐν προσευχῇ καὶ νηστείᾳ.
(qr) © Καὶ ἐκεῖθεν ἐξελθόντες παρεπορεύοντο διὰ τῆς Γαλιλαίας, καὶ οὐκ ἤθελεν
ο ΟῚ aA 31 δίδασ. BY AY a 3 A , 3 a 9
ἵνα τὶς yoo: ὃ ἐ κε γὰρ τοὺς μαθητὰς αὐτοῦ καὶ ἔλεγεν αὐτοῖς, Ὅτι
ὁ Υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς χεῖρας ἀνθρώπων, καὶ ἀποκτενοῦσιν
αὐτὸν, καὶ ἀποκτανθεὶς τῇ τρίτῃ ἡμέρᾳ ἀναστήσεται. ὃ Οἱ δὲ ἠγνόουν τὸ
ῥῆμα, καὶ ἐφοβοῦντο αὐτὸν ἐπερωτῆσαι.
(ὦ) 53 Καὶ ἦλθεν εἰς Καφαρναούμ' καὶ ἐν τῇ οἰκίᾳ γενόμενος ἐπηρώτα
αὐτοὺς, Τί ἐν τῇ ὁδῷ πρὸς ἑαυτοὺς διελογίζεσθε ; (3) * Οἱ δὲ ἐσιώπων: πρὸς
MATT.
XVI.
13
14
1
XVIII.
1
LUKE.
Ix.
$38
Christ Elias shall appear. If Thou art the Messiah, how is it that 15. ἰδὼν αὐτὸν ἐξεθαμβήθη}] Perhaps from some remains of the
‘the Scribes say that Elias must first come?” We have just seen | Divine Glory of the Transfiguration on His countenance; as the
him in the Transfiguration; but he is not yet come into the world; | Israelites were dazzled by the a ce of Moses when He came
and since he who is to be the mer of the Messiah is not yet | down from the holy mount (Exod. xxxiv. 29, 30. 2 Cor. iii. 7. 13).
come, how can it be said that the Messiah, whom he is to precede. is | See further below on x. 32.
come? How is it that the Scribes have not acknowledged that either 11. 8:daexade] This miracle (17—27) is described much more
the one or the other is come? ΝΗ and minutely by St. Mark than by any other Evangelist. See
i.
Our Lord's ly is,—Tho Precursor is come. He has fulfilled
the office of Elias in turning the hearts of the fathers to the children.
20. ἰδὼν αὐτὸν.---τὸ πνεῦμα] The masculine participle with the
See Luke i. 16, 17, from Malachi iv. δ, where, it is to be observed Ξ Pili ᾿ baer
viet , τς ᾽ neuter noun (πνεῦμα) indicates more forcibly the personal vitalit:
the LXX have ἀποκαταστήσει.--ἰμο word here used by Christ. | Tha cen. ΗΝ vf the Spirit, and refates the notion that these evil epiri y
He is come—and the Scribes have not known, have not recng- were mere qualities, or influences, or di
‘J
See above, v. 4—10,
nized him ; and what is more, Holy Scripture bears witness. that they and below, ix. 26, and Luke viii. 33. For another use of this com-
will not know Him whose vr the Elias of the Gospel has come to
prepare ; they will not acknowledge Carist. As is foretold in Scrip-
tare, He will be rejected and me many things at their hands.
Do not therefore be perplexed. Efias ts come. Christ is come. | the Evangelist to mark more emphatically the reply bal o
The Scribes say true when they assert that Elias must precede Christ. | Lord,—probably His very words. Τὸ is used in
But they have not known the Coming of Elias. And they do not | 18, ὁ ᾿Ιησοῦς εἴπε τὸ, οὐ φονεύσεις. See Gal. v. 14,
bination, see Matt. xxvii. 52, 53, σώματα ἐξελθόντες.
23. εἶπιν αὑτῷ τὸ] ‘ He said to him this.” The τὸ is used by
ur Blessed
Matt. xix.
πᾶς νόμος
know the Coming of Christ. Do not be surprised at this. It has πεπλήρωται iv τῷ, ἀγαπήσεις τὸν wr. cov. Luke i. 62, ἐνένενον
been predicted by the Holy Ghost. In not ἐνοιοίπῳ Elias and Christ, | τῷ πατρὶ αὑτοῦ τὸ, τί dv θέλοι καλεῖσθαι αὐτόν.
th the Coming of th hi ject: for that rejecti διαλογισμὸς τὸ, τίς ἂν εἴη μείζων. See also xxii. 2. 4
See Meso ἴα ἐμ Sec ptaren hich ¢ bg A νὼ have in their Wate 34. βυήθει μοῦ τῇ ἀπιστία] Much more pathetic and expressive
is hesied in the Scriptures, which the "i
3. καὶ } Elias also H4 come, and they have done to him what they | than β. τ. ἀ. μον. Cp. Matt. xvi. 18.
ix, 46, ε
28
ἰσῆλθε
listed—and eo will it be with Christ, Who is come likewise. 26. xpatac—ewapatas}] So B, D, L, A, and other MSS., and
— καθὼς yé μαπται) ἰ e. in the Scriptural records of the perse- | Griesb., Lach., Tisch. Alf., for Εἰς. κράξαν-.--σπαράξαν. On the
cutions endured by Elij
manner. sce above on v. 20,
it is virtually prophesied that his anti sense implied in the masculine participle, rendered more emphatic,
the Baptist, who came in his power and spirit, would suffer in like | and marked more strongly, by its combination with a newer noun,
ST. MARK ΙΧ. 35—46.
MATT. LUKE.
11
xvi. 1x. ἀλλήλους γὰρ διελέχθησαν ἐν τῇ ὁδῷ, τίς μείζων ; 35 Καὶ καθίσας ἐφώνησε
τοὺς δώδεκα, καὶ λέγει αὐτοῖς, Εἴ τις θέλει πρῶτος εἶναι, ἔ i ἔ
, ρῶτος εἶναι, ἔσται πάντων ἔσχατος
3 a
δ 48
καὶ πάντων διάκονος. * Καὶ λαβὼν παιδίον, ἔστησεν αὐτὸ ἐν μέσῳ αὐτῶν,
καὶ ἐναγκαλισάμενος αὐτὸ εἶπεν αὐτοῖς, (55) “1 Ὃς ἐὰν ἐν τῶν τοιούτων παιδίων
δέξηται ἐπὶ τῷ ὀνόματί μου ἐμὲ δέχεται: καὶ ὃς ἐὰν ἐμὲ δέξηται, οὐκ ἐμὲ
δέχεται, ἀλλὰ τὸν ἀποστείλαντά με.
49 (vm) ὃ ᾿Απεκρίθη δὲ αὐτῷ ᾿Ιωάννης λέγων, Διδάσκαλε, εἴδομέν twa ἐν τῷ
ὀνόματί σου ᾿ἐκβάλλοντα δαιμόνια, ὃς οὐκ ἀκολουθεῖ ἡμῖν, καὶ ἐκωλύσαμεν
50 αὐτὸν ὅτι οὐκ ἀκολουθεῖ ἡμῖν.
ὅθ 0 δὲ ᾿Ιησοῦς εἶπε, Μὴ κωλύετε αὐτὸν,
οὐδεὶς γάρ ἐστιν ὃς ποιήσει δύναμιν ἐπὶ τῷ ὀνόματί μου, καὶ δυνήσεται ταχὺ
κακολογῆσαί με. “0 Ὃς γὰρ οὐκ ἔστι καθ᾽ ἡμῶν ὑπὲρ ἡμῶν ἐστιν.
(Ὁ) “᾿ Ὃς
γὰρ ἂν ποτίσῃ ὑμᾶς ποτήριον ὕδατος ἐν ὀνόματί μου, ὅτι Χριστοῦ ἐστε, ἀμὴν
6 λέγω ὑμῖν οὐ μὴ ἀπολέσῃ τὸν μισθὸν αὐτοῦ.
(qr) “3 Καὶ ὃς ἂν σκανδαλίσῃ
ἕνα τῶν μικρῶν τῶν πιστευόντων εἰς ἐμὲ, καλόν ἐστιν αὐτῷ μᾶλλον εἰ περί-
κειται λίθος μυλικὸς περὶ τὸν τράχηλον αὐτοῦ, καὶ βέβληται εἰς τὴν θάλασσαν.
8 (Ὁ) “8 Καὶ ἐὰν σκανδαλίζῃ σε ἡ χείρ σου, ἀπόκοψον αὐτήν" καλόν σοι ἐστὶ
κυλλὸν εἰς τὴν ζωὴν εἰσελθεῖν, ἣ τὰς δύο χεῖρας ἔχοντα ἀπελθεῖν εἰς τὴν γέενναν,
εἰς τὸ πῦρ τὸ ἄσβεστον. (5) “4
ὅπον ὁ σκώληξ αὐτῶν οὐ τελεντᾷ, καὶ
τὸ πῦρ οὐ σβένννται. * Καὶ ἐὰν ὁ πούς σου σκανδαλίζῃ σε, ἀπόκοψον
αὐτόν' καλόν ἐστί σοι εἰσελθεῖν εἰς τὴν ζωὴν χωλὸν, ἢ τοὺς δύο πόδας ἔχοντα
βληθῆναι εἰς τὴν γέενναν, εἰς τὸ πῦρ τὸ ἄσβεστον, “ὁ ὅπου ὁ σκώληξ αὐτῶν
85. εἴ τις θέλει] See above, viii. 29.
38. ἐν τῷ ὀνόματί σου] ἐν is omitted by A, E, F, G, K, Μ, 8,
V, X,—perhaps rightly.
These words are important. He was casting out Devils in and
by Thy Name; not in his own name. Thus while they censure the
man, they praise him ; for they confess that what he did was done in
Christ's Name ; that is, in obedience to His will, and for the promo-
tion of His glory. The only fault they could find was— he followeth
not us.”
— ἐκωλύσαμεν] According to their own confession, they forbad
the man to work miracles in Christ's Name, because he did not follow
them. They do not say that they forbad his separation, but that they
forbad his use of miraculous powers exercised in Christ's Name.
40. δο οὐκ ἔστι καθ᾽ ἡμῶν] If a man is not against Me—as those
persons are who stand zeutral, and are not with Me when they ought
to join Me in My warfare against Satan and sin (see Matt. xii. 30)—
he is on our side; i. 6. his actions tend to our benefit and honour,
Luke xi. 23 (ὑπὲρ ἡμῶν).
Observe, in the one case our Lord uses the pronoun Me, in the
other, us: he who is not with Me, Who am present in My Church at
all times and in all places, he is against Me. But he who is not
against us (as every one is who is not with Ae) is on our side; he is
on the side of you My Apostles as well as on Mine.
The complaint against the man was, “he followeth not us,"—us
the Apostles ; the complaint says nothing of following Christ. There
was 8 spirit of envy and selfishness in this remark, which would have
restrained Christ's favours to the persons of the Apostles and their
immediate adherents.
But our Lord reminds the complainants, that the man wrought
miracles in their Master's Name, as they themselves had owned
(v. 38); i.e. he wrought miracles in conformity to Christ's will, and
for the promotion of Christ's glory,—that is, m union with Christ.—
and not for any private end; therefore the man was with Christ,
though he did not personally follow in the company of the Apostles,
just as St. John the Baptist was with Christ, though not in person;
and as all the Apostles preaching the Gospel and administering the
Sacraments of Christ in Christ's Name in all pers of the world were
te one another and with Christ, after He had ascended into
ven.
The man was not neuter in the cause, and therefore was not
inst them, and their Master had authorized him openly by enablin
him to work in His Name; and therefore the man was with Him, an
therefore with His Apostles in heart and spirit, though not in person
and poe, and was not to be forbidden or discouraged.
or ἡμῶν---ἡμῶν we find ὑμῶν--ὑμῶν in A, D, E, F, G, H, K,
M, S, V, and some other MSS.; and this reading is received b
Matth., Griesb., Scholz, and Luchmann,—and if it is correct, it
strengthens the above remark. This man, though he does not follow
μ in person, yet is not against you, for he works miracles in your
τιν 8 name, and therefore in spirit is with you. See aleo on Luke
ix. 50.
Thus our Blessed Lord delivered a warning against that secta-
rian spirit which is r for its own ends rather than for Christ's;
and would limit Christ's graces to personal communion with iteelf,
instead of inquiring whether those whom it would exclude from far
are not working in Christ's Name,—that is, in obedience to His laws,
and for the promotion of His glory; and in the unity of His Church,
and in the full and free administration of His Word and Sacramente,
and so in communion with Him.
Besides,—even if the man was separated from their communion,
and worked miracles in separation (which does not appear to havo
been the: case, for he wo! in the Name of Christ); what they
ought to have forbidden was the being tn separation, and not the work-
ing miracles.
Jf a man, separated from Christ and His Church, preaches
Christ, then Christ approves His own Word, preached by one in
tion; but He does not appre the separation itself, any more
than God approved the sins of Balaam, Saul, and Caiaphas, or Judas,
when He prophesied and preached by their mouths. As St. Augustine
says (de Consens: Evany. iv. 5, and elsewhere), the Church Catholic
does not disapprove the Word and Sacraments in heretics and schis-
matics, but she condemns their heresy and schism; and she would
bring them back to the unity of the Church, in order that the Secra-
ments and other graces, which do not profit them in schism, may begin
to λων them in unity. Cp. Aug. c. Donat. iv. 24, ‘Salus extra
Ecclesiam non est, et ideo, quecunque ipsius Ecclesie habentur
extra Ecclesiam, non valent ad salutem; aliud enim est habere, aliud
utiliter habere;"" and Tract. in Joann. vi. " Rem Columbe (i. 6. of
the Church) sed preter Columbam habes” (i.e. Thou hast some
privileges of the Church, but thou hast them not in unity with the
Church . “ Veni igiturad Columban, ut prodesse incipiat quod habes.
So here: “In hereticis et malis Catholicis non Sacramenta
Communia, in quibus nobiscum sunt et adversum nos non sunt, sed
divisiones pacis veritati contrarias, quibus adversum nos sunt et
Dominum non sequuntur nobiscum, detestari debemus.”
41. ἐν dvéunri μου] These words form the connexion with what
goes before. Not only do I command you not to forbid those who
work miracles in My Name, for they are wrought in our behalf; but
no one will do any thing, however small, in Name,—i. ὁ. in love
and obedience to Mce,—and lose his reward. (7'heophyl.)
42. λίθος: penne See Matt. xviii. 6. μύλος Jacke: B, C, D,
L, A, Lack., Tisch., Alf.
44, σκώληξ) Isa. Ixvi. 24, where the LXX has ὁ σκώληξ αὐτῶν
ov τελευτήσει, Kai τὸ πῦρ αὑτῶν ob σβεσθήσετει. The word
σκώληξ represents the Hebr. mybin (foleah), 2 worm (Exod. xvi.
20. Deut. xxviii. 39. Ps. xxii. 6. Jonah iv. 7), specially the worm
kermes, used in dyeing to/a or scarlet.
The σκώληξ, as applied to the torments of Gekenna, is described
by the Christian Fathers as ἀπαύστῳ ὀδύνῃ ix σώματος ixBpac-
σων, Hippolyt. (de universo i. 221, ed. Fabr.) and Philosophumen,
Ρ. 339, σώματος ἁπουσία (i.e. an excretion of the body), ἐπιστρε-
φόμενος ἐπὶ τὸ ἐκβράσαν σῶμα. Observe, He says, σκώληξ αὐτῶν,
to intimate that as the instrument of punishment is eternal, so they
(αὐτοὶ) who suffer it will exist for ever.
In order to enforce this awful truth more solemnly, he repeats it
three times.
On the duration of future punishment, see above, on Matt. xxv.
46, and Bp. Pearson on the Creed, Art. xii. p. 592.
112
ST. MARK IX. 47—50. X. 1—12.
MATT.
οὐ τελευτᾷ, καὶ τὸ πῦρ οὐ σβέννυται. “ἴ Kai ἐὰν ὁ ὀφθαλμός σου xvin.
a 3 \
σκανδαλίζῃ σε, ἔκβαλε αὐτόν: καλόν σοι ἐστὶ μονόφθαλμον εἰσελθεῖν εἰς τὴν
A A A
βασιλείαν τοῦ Θεοῦ, ἢ δύο ὀφθαλμοὺς ἔχοντα βληθῆναι eis τὴν γέενναν τοῦ
x 48 Ld ε or > aA > λ aA ΝΣ Ν A 3 β ᾽’
πυρὸς, “ ὅπου 6 σκώληξ αὐτῶν οὐ τελευτᾷ, καὶ τὸ πῦρ οὐ σβέν-
ννυται. 3 Πᾶς γὰρ πυρὶ ἁλισθήσεται, καὶ πᾶσα θυσία ἁλὶ " ἁλισθήσεται. «τον. 2.13.
(382) © Καλὸν τὸ ἅλας: ἐὰν δὲ τὸ " ἅλας ἄναλον γένηται, ἐν τίνι αὐτὸ ἀρτύσετε
Ἔχετε ἐν ἑαυτοῖς ἅλας", καὶ εἰρηνεύετε ἐν ἀλλήλοις.
Ezek. 43. 24.
. Ὁ Matt. 5. 18.
? c Eph. 4. 29.
Col.
. δ.
X. (4%)! Καὶ ἐκεῖθεν ἀναστὰς ἔρχεται εἰς τὰ ὅρια τῆς ᾿Ιουδαίας διὰ τοῦ
πέραν τοῦ ᾿Ιορδάνον' καὶ συμπορεύονται πάλιν ὄχλοι πρὸς αὐτὸν, καὶ ὡς εἰώθει 1
πάλιν ἐδίδασκεν αὐτούς. 2 Καὶ προσελθόντες Φαρισαῖοι ἐπηρώτησαν αὐτὸν, 3
3 » > ὃ . a > a , > f. 8 ε Ὁ δὲ 4 6. \
εἰ ἔξεστιν ἀνδρὶ γυναῖκα ἀπολῦσαι, πειράζοντες αὐτόν. ἀποκριθεὶς
εἶπεν αὐτοῖς, Τί ὑμῖν ἐνετείλατο Μωῦσῆς ; “4 Οἱ δὲ εἶπον, Μωῦσῆς ἐπέτρεψε
βιβλίον ἀποστασίον γράψαι, καὶ ἀπολῦσαι.
:
5 Καὶ ἀποκριθεὶς ὁ ᾿Ιησοῦς εἶπεν 8
αὐτοῖς, Πρὸς τὴν σκληροκαρδίαν ὑμῶν ἔγραψεν ὑμῖν τὴν ἐντολὴν ταύτην, 5 ἀπὸ
δὲ ἀρχῆς κτίσεως ἄρσεν καὶ θῆλυν ἐποίησεν αὐτοὺς ὁ Θεός" ἴ Ἕνεκεν τούτου 4
καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα, καὶ προσ- δ
κολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ,
σάρκα μίαν, ὥστε οὐκέτι εἰσὶ δύο, ἀλλὰ μία σάρξ.
8ὃ καὶ ἔσονται ot δύο εἰς
(39. 9 Ὃ οὖν ὁ Θεὸς 6
συνέζευξεν, ἄνθρωπος μὴ χωριζέτω. 10 Καὶ ἐν τῇ οἰκίᾳ πάλιν οἱ μαθηταὶ αὐτοῦ
περὶ τοῦ αὐτοῦ ἐπηρώτησαν αὐτόν.
(Hr) "! Καὶ λέγει αὐτοῖς, “Os ἐὰν ἀπολύσῃ 9
τὴν γυναῖκα αὐτοῦ καὶ γαμήσῃ ἄλλην, μοιχᾶται ἐπ᾿ αὐτήν: 13 καὶ ἐὰν γυνὴ
ἀπολύσῃ τὸν ἄνδρα αὐτῆς καὶ γαμηθῇ ἄλλῳ, μοιχᾶται.
49. πᾶς πυρὶ ἁλισθήσεται) 8t. John the Baptist said of Christ,
He shall baptize you with the Holy Ghost and with fire. (Matt. iii.
11.) And our Lord baptized His Apostles with fire at Pentecost,
and He baptizes all Christians with the light and flame of divine
knowledge, zeal, and love, which are gifts of the Holy Ghost.
Secondly, St. Peter says (1 Pet. iv. 12), “Think it not stran
concerning the fiery trial which is to try you;” and (1 Pet. i. 7) “ for
a season ye are in heaviness through manifold trials; that the trial of
your faith being much more precious than of gold that perisheth,
though it be tried with fire, might be found unto praise and honour
and glory at the appearing of Jesus Christ.” Cp. Job xxiii. 10.
Ps. Ixvi. 9. Prov. xvii. 8. Isa. xlviii. 10. Jer. xxiii. 29. Zech.
xiii. 9.
Hence it will a that the sense of this passage is, that men
are to be baptized in this world with the Holy Ghost and fire, that is,
with the purifying flame of love and zeal, cleansing and smelting away
the dross, or worldly and carnal affections, and with the sanctifying
illuminstions of the Holy Ghost; and they are also tried in this
world in the furnace of suffering, in order that they may be presented
a reasonable and holy sacrifice table to God, as of a sweet
smelling savour. Rom. xii. 1. 2 Cor. i. 15, Ephes. v. 2. 1 Pet. ii. 5.
And if this is not the result of God's , and of the temporary
fire of the trials of this life, they will reserved for God's severe
and righteous judgment, for πῦρ ἄσβεστον, everlasting fire, in the
world to come. “For our God is a consuming fire” (Heb.
29).
e word ἁλισθήσεται, ‘shall be salted, appears to be used for
the same reason as πῦρ, on account of ite double sense: ἀλίζω is the
Hebrew rip (mulah), ‘to salt.” In the Old Test. this word is
need,
First, for cleansing, ing, and preserving (Lev. ii. 13), and
there spoken of panes Hy . Fuck. xhii. 24). And so it is here
appropriately applied to the fire of God's Spirit and of earthly trials,
which are designed by God to season men, and render them accept-
able sacrifices to Him. ‘‘ Altare Dei cur electorum.” Bede.
And, secondly, the word malak,is also used for what is per-
petually barren and bituminous, and its effect on the earth is de-
acribed by burning. Deut. xxix. 22. Job xxxix.6. Ezek. xlvii. 11.
Jer. xvii. 6. Ps. cvii. 34. ‘Omnis locus, in quo reperitur aa/, sterilis
est” (Plin. N. Η. xxxi. 7); and thence captive cities were sown with
salt. Judges ix. 45. And the word m is specially applied to the
Dead Seu, the Lacus A Utites, which is called the Sea of Mulah
(i.e. of Salt), rigs OF (yam hammeluh), Gen. xiv. 3. Numb. xxxiv.
12, and Lot's wife became a pillar of salt (πεἰαὶ, Gen. xix. 26), a
monument of an unbelieving soul. (Wisd. x. 7.)
The Dead Sea, or Sea of Salt, is an emblem of Gehenna, or the
Lake of Fire (cp. Jude 7. Luke xvii. 29. 2 Pet. ii. 6).
Our "s meaning therefore is, If men will not be seasoned
by the refining fire of God's gh and of this world’s trials, the
will be salted with the fire οἱ beige “the fire and brimstone
(Rev. xx. 10), the Dead Sea, or Salt Sea, of Gchenna, the Lake of
Fire (Rev. xxi. 8), that fire which has the property of salt, in that it
does not consume but shee ite victims—even for evermore.
Hence the ungodly are often spoken of as ὁλοκαυτώματα, burnt
sacrifices to God's justice, which is compared to fire. Heb. xii. 29.
Isa. xxxiv. 6. Jer. xii. 3; xlvi. 10. Ezek. xxi. 9, 10; xxxix. 6.
50. ἔχετε iv ἑαυτοῖς ἅλας] On account of the cleansing and
purifying effect of salt, the Levitical sacrifices were to be seasoned
with it (Lev. ii.13. Ezek. xliii. 24); an emblem of that purity which
is nec to make a sacrifice acceptable to God. is spiritual
salt is to be reserved in the heart, and to season the life and con-
versation (Col. iv. 6), so that nothing that is σαπρὸν (σήπω, pulre-
facio) may proceed from the mouth (Eph. iv. 29), and #0 the disci-
ples of Christ may be the salt of the earth. (Matt. v. 13.)
re X. 1. τὰ ὅρια] On this circuit in Perea, see note on Luke
x1.
— διὰ τοῦ πέραν τ. 1.) There does not seem any reason for
altering this reading, which signifies, He comes to the borders of
Judea by Peres. Cp. Matt. xix. 1, τὸ πέραν, the ‘regio trans
Jordanem’ is of frequent occurrence in St. Mark, iv. 35; v. 1. 21;
vi. 45; viii. 13. Our Lord was now on His last journey towards
Jerusalem. He makes a circuit in Persea, and then crosses το Jordan
in, and comes to Jericho and Bethany, and then makes His triam-
phal entry into Jerusalem.
2—10. καὶ προσελθόντε:] See Matt. xix. 3-12.
10. τῇ οἰκία the house, as distinguished from the public place
where He had been teaching.
11, 12. ὃς ἐὰν ἀπολύσῃ---μοιχᾶται)] The Holy Spirit omits the
clause εἰ μὴ ἐπὶ πορνείᾳ, recited in St. Matt. xix. 9 (“una solum-
tmod6 causa dimittendi, fornicatio.” Bede). By this omission He
oppests to intimate that, although the permission contained in that
clause is not revoked, a it is only αὶ permission, not a 3 and
that Almighty God will be better pleased if it is not used; and that
the marriage union ought to be 50 religiously made and maintained
that it may be indissoluble. For, as Houker says (III. viii. 5),
‘“‘God approves much more than He commands; and disapproves
much more than He forbids." And this inference is strengthened by
the fact, that no such permission of divorce and remarriage is ted
in express terms to the woman, in case of unfaithfulness on the part
of her husband; but it is said absolutely, ἐὰν γυνὴ ἀπολύσῃ τὸν
er chi καὶ γαμηθῇ ἄλλῳ, μοιχᾶται. See on St. Matthew,
v. 31; xix. 9.
Some MSS. (B, C, L) have γαμήσῃ ἄλλον for γαμηθῇ ἄλλ
peerveny Spgs asad esas
The Jews did not allow 2 woman to divorce ber husband (ἀπο-
λύειν τὸν ἄνδρα). St. Matthew speaks nine times concerning ὁ hus-
bend potting away his wife, but not once concerning a wife puttin
away her husband. (Rvser.) But our Lord spoke to the Worl
And St. Mark wrote generally to the Gentil
iles, and specially tho
a Ti , among whom such divorces were not rare. Cp. 1 Cor.
vii. 11.
MATT. LUKE.
XIX. XVIII.
1
ST. MARK X. 13—30. 113
Cir) 5 Kat προσέφερον αὐτῷ παιδία, va ἅψηται αὐτῶν" οἱ δὲ μαθηταὶ ἐπετίμων
τοῖς προσφέρουσιν. | ᾿Ιδὼν δὲ ὁ ᾿Ιησοῦς ἠγανάκτησε καὶ εἶπεν αὐτοῖς, "Adere
τὰ παιδία ἔρχεσθαι πρός με, μὴ κωλύετε αὐτὰ, τῶν γὰρ τοιούτων ἐστὶν ἡ
βασιλεία τοῦ Θεοῦ. 1 Αμὴν λέγω ὑμῖν, ὃς ἐὰν μὴ δέξηται τὴν βασιλείαν τοῦ
Θεοῦ ὡς παιδίον, οὐ μὴ εἰσέλθῃ εἰς αὐτήν. 156 Καὶ ἐναγκαλισάμενος αὐτὰ
( 17 Καὶ, ἐκπορενομένον αὐτοῦ εἰς ὁδὸν, προσδραμὼν εἷς καὶ γονυπετήσας
᾿αὐτὸν ἐπηρώτα αὐτόν, Διδάσκαλε ἀγαθὲ, τί ποιήσω, ἵνα ζωὴν αἰώνιον κληρο-
νομήσω ; 18 Ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ, Τί μὲ λέγεις ἀγαθόν ; οὐδεὶς ἀγαθὸς, εἰ
μὴ εἷς, ὁ Θεός. 1 Τὰς ἐντολὰς οἶδας Μὴ potyedons μὴ φονεύσῃς μὴ
κλέψῃς μὴ ψευδομαρτυρήσῃς' μὴ ἀποστερήσῃς τίμα τὸν πατέρα
, lel , Lol
σου καὶ τὴν μητέρα. Ὁ Ὃ Se ἀποκριθεὶς εἶπεν αὐτῷ, Διδάσκαλε, ταῦτα
(ὦ) 3: Ὃ δὲ ᾿Ιησοῦς ἐμβλέψας αὐτῷ
3 , oN Q 1 3 ay ε a 9 9 »y tA
ἠγάπησεν αὑτὸν, kat εἶπεν αὐτῷ, Ev σοι ὑστερεῖ: ὕπαγε, ὅσα ἔχεις πώλησον,
καὶ δὸς πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανῷ: καὶ δεῦρο ἀκολούθει μοι ἄρας
ὶ δὸς πτωχ ρ ρανῷ ρο μοι ἄρ
Cr) 3 Ὁ δὲ στυγνάσας ἐπὶ τῷ λόγῳ ἀπῆλθε λυπούμενος: ἦν
γὰρ ἔχων κτήματα πολλά. 3 Καὶ περιβλεψάμενος ὁ ᾿Ιησοῦς λέγει τοῖς μαθη-
ταῖς αὐτοῦ, Πῶς δυσκόλως οἱ τὰ χρήματα ἔχοντες εἰς τὴν βασιλείαν τοῦ Θεοῦ
εἰσελεύσονται. 38 Οἱ δὲ μαθηταὶ ἐθαμβοῦντο ἐπὶ τοῖς λόγοις αὐτοῦ. Ὁ δὲ
᾿Ιησοῦς πάλιν ἀποκριθεὶς λέγει αὐτοῖς, Τέκνα, πῶς δύσκολόν ἐστι τοὺς πεποι-
θό » Ν ta , 3 ‘A Fé Aw aw 3 “ 25 3 , ’
bras ἐπὶ τοῖς χρήμασιν εἰς τὴν βασιλείαν τοῦ Θεοῦ εἰσελθεῖν: 3 εὐκοπώτερόν
ἐστι κάμηλον διὰ τῆς τρυμαλιᾶς τῆς ῥαφίδος διελθεῖν, ἢ πλούσιον εἰς τὴν
βασιλείαν τοῦ Θεοῦ εἰσελθεῖν. * Οἱ δὲ περισσῶς ἐξεπλήσσοντο, λέγοντες
πρὸς ἑαντούς, Καὶ τίς δύναται σωθῆναι; ᾿Εμβλέψας δὲ αὐτοῖς ὁ ᾿Ιησοῦς
λέγει, Παρὰ ἀνθρώποις ἀδύνατον, ἀλλ᾽ οὐ παρὰ Θεῷ: πάντα γὰρ δυνατά ἐστι
παρὰ τῷ Θεῷ. 3 Ἤρξατο ὁ Πέτρος λέγειν αὐτῷ, ᾿Ιδοὺ ἡμεῖς ἀφήκαμεν πάντα,
(ar) 5. ᾿Αποκριθεὶς ὁ ᾿Ιησοῦς εἶπεν, ᾿Αμὴν λέγω ὑμῖν,
εν
16
τιθεὶς τὰς χεῖρας ἐπ᾽ αὐτὰ εὐλογεῖ αὐτά,
16
18
1
40 8:1 πάντα ἐφυλαξάμην ἐκ νεότητός μου.
31 92
23 88 τὸν σταυρόν.
33 34
34 25
25 28
26 a
a7 28
Bos καὶ nKokovOycape σοι.
οὐδείς ἐστιν ὃς ἀφῆκεν οἰκίαν, ἣ ἀδελφοὺς, ἢ ἀδελφὰς, ἢ πατέρα, ἣ μητέρα, ἣ
a », a > 4 g > a \ A > 4 80 aN AY ,
γυναῖκα, ἣ τέκνα, ἣ ἀγροὺς, ἕνεκεν ἐμοῦ καὶ τοῦ εὐαγγελίου, © ἐὰν μὴ λάβῃ
18. παιδία] ‘Hast thou an infant? Let it be sanctified and
consecrated by the Holy Ghost. Dost thou fear the seal of Baptism
for it on account of its weakness? faint-hearted mother and feeble
in faith! Anna dedicated Samuel to God before his birth. You
need no other safe δ; give your infant to the Holy Trinity, its
beat Protector.” The original has δὸς αὐτῷ τὴν ἁγίαν Τριάδα.
Greg. Nazian. (p. 703), where he examines the ἐμέ made by some
for delay of Baptism, and considers the case of unbaptized infants,
dying without Baptism 4,708).
14. ἀφετι---αὐτά) ᾿ Elz. has καὶ before μὴ, but the best MSS.
have it not, and the sense gains in force by the omission }.
10. εὐλογεῖ} Elz. niA—The best MSS. have εὐλόγει. The
Present Tense gives more life to the peas, and is in St. Mark's
style. See xi. 7. Cp. Office for ‘‘ Public Baptism of Infants” in
Book of Common Prayer.
17, προσδραμὼν ets) See Matt. xix. 16.
From St. Matt. xix. 20. 22, we learn that he was a ig man,
and St. Matt. calls him, with the definite article, ὁ veavioxos, being
present, as such, to the Evangelist’s own mind, who had probabl
seen him; and from St. Mark here we learn that he ran and ὃ
So each Evangelist contributes some incident of his own.
18, +i μὲ---ἀγαθόν] “ Non se bonum negat, sed Deum significat.”
21. ἠγάπησεν αὐτόν]; Perhaps He showed His love by some
external sign, as the Rabbis did to their scholars when they answered
well, by kissing the head. (See Lightfoot.) The same had been sug-
gested ἵν Origen (in Matt. tom. xv. 14; tom. iii. p. 356, ed. ‘Lomm),
* dilexit eum, vel osculatus est eum.”
1 The following beautiful exposition, inculcating the doctrines of
Original Sin, of Universal Redemption, and of Infant Baptism, is from
St. Augustine (Serm. 174): ‘“‘Commendaverim Charitati vestre causam
e@orum qui pro se loqui non possunt. Omnes parvuli tanquam pupilli
considerentur, etiam qui nondum parentes pevprice extulerunt.
“Omnis predestinatorum numerus parvulorum populum Dei querit
1 utorem, qui ἜΧΩ, t Dominum Salvatorem. Universam massam generis
bumani in homine primo venenator ile pereussit; nemo ad secundum
titansit ἃ primo, nisi per Baptismatis sacramentum. In parvulis natia et
π ondum baptizatis agnoscatur Adam; in parvulis natis et baptizatis et
ob: hoc renatis agnoscatur Christus. Qui Adam non agnoscit in parvulis
na tis, ye i rie agnoscere poterit in renatis.
OL. 1.
22, στυγνάσας) with « sullen look. Cp. Matt. xvi. 3, οὐρανὸς
στυγνάζων, lowering sky.
, βασιλείαν τοῦ Θεοῦ] So St. Luke (xviii. 24) also, for St.
Matthew's ex ion βασιλεία τῶν οὐρανῶν, ἃ phrase well suited
to the Jewish mind, but which might have been perverted to give
countenance to sooo nee y Greek and Roman ers,
accustomed to give local habitations—such as particular cities, islands,
mountains, rivers, and seas—to their deities.
29. ἐμοῦ καὶ τοῦ εὐαγγελίου] See above, viii. 35, where tho
Gee καὶ τοῦ εὐαγγελίον (not found in the other Evangelists, see
att. xvi. 25. Luke ix. 24) is inserted by St. Mark. Perhaps it
made ἃ ter impression upon Ais mind, use he had formerly
shrunk from suffering ἕνεκεν τοῦ εὐαγγελίου. (See Acts xiii. 13;
xv. 38.) St. Mark also alone here inserts our Lord's words, μετὰ
διωγμῶν, perhaps from a recollection that he had been once affrighted
by persecution from doing the work of the Gospel ; and desiring to
reper others to encounter trials which for a time had mastered him-
se
It may be observed here that only two of the Evangelists use the
word Etangelium. St. Matthew employs it four times (iv. 23; ix.
35; xxiv. 14; xxvi. 13), and only once (xxvi. 13) without the
adjunct τῆς βασιλείας. St. Mark uses it more frequently (i. 1. 14,
15; viii. 35; x. 29; xiii. 10; xiv. 9; xvi. 15); and only once (i. 14)
with the adjunct τῆς BuctAcigs, which is not in some MSS.
The word εὐαγγέλιον was used by Greek Writers for “ pretium
boni nuntii ;" and therefore St. Luke seems to have declined the use
of it in his Gospel, written for well-educated Greeks. He suiploye
the term εὐαγγελίζομαι, and not of κηρύσσειν τὸ εὐαγγέλιον.
“Sed quare, inquiunt, jam baptizatus homo fidelis, jam dimisso
ato, generat eum qui est cum primi hominie peccatof Quia carne
lum generat non spiritu. Quod nalum est de carne, caro est. (John iii. 6.)
Et si exterior homo noster, ait Apostolus. corrumpitur, sed interior reno-
vatur de die in diem. (2 Cor. iv. 16.) Ex eo quod in te corrumpitur,
generas parvulum. Tu ut non in eternum moriaris natus es, et renatus
es: ille adhuc natus, renatus nondum est. Si tu revascendo vivis, sine ut
et ille renascatur et vivat; sine, inquam, renascatur, sine renascatur.
Quare contradicis? Quare novis disputationibus antiquam fidei regulam
frangere conaris? Quid est enim quod dicis, Parvuli non habent omnino
vel o ale peceatum? Quid est quod dicis, nisi ut non accedant ad
Jesum? Sed tibi clamat Jesus, Sine parvulos venire ad al
114 ST. MARK Χ. 31—46.
MATT. LUKE.
ἑκατονταπλασίονα viv ἐν τῷ καιρῷ τούτῳ, οἰκίας καὶ ἀδελφοὺς καὶ ἀδελφὰς χιχ, xvi.
καὶ μητέρας καὶ τέκνα καὶ ἀγροὺς, μετὰ διωγμῶν, καὶ ἐν τῷ αἰῶνι τῷ ἐρχο-
μένῳ ζωὴν αἰώνιον. (47) δ] Πολλοὶ δὲ ἔσονται πρῶτοι ἔσχατοι, καὶ ἔσχατοι 380
πρῶτοι.
xXx.
(Gr) ® Ἦσαν δὲ ἐν τῇ ὁδῷ ἀναβαίνοντες εἰς 'Ιεροσόλυμα" καὶ ἦν προάγων "Ἢ
αὐτοὺς ὁ ᾿Ιησοῦς: καὶ ἐθαμβοῦντο, καὶ ἀκολουθοῦντες ἐφοβοῦντο. Καὶ παρα- 81
λαβὼν πάλιν τοὺς δώδεκα, ἤρξατο αὐτοῖς λέγειν "τὰ μέλλοντα αὐτῷ συμβαίνειν, «ει. 5.5.
8 ὅτι ἰδοὺ ἀναβαίνομεν εἰς 'ΙἹεροσόλυμα, καὶ ὁ Υἱὸς τοῦ ἀνθρώπου παραδοθή- Uke. 5:.
σεται τοῖς ἀρχιερεῦσι καὶ τοῖς γραμματεῦσι, καὶ κατακρινοῦσιν αὐτὸν θανάτῳ, 3 33
καὶ παραδώσουσιν αὐτὸν τοῖς ἔθνεσι, * καὶ ἐμπαίξουσιν αὐτῷ, καὶ μαστιγώ- 88
σουσιν αὐτὸν, καὶ ἐμπτύσουσιν αὐτῷ, καὶ ἀποκτενοῦσιν αὐτὸν, καὶ τῇ τρίτῃ
ἡμέρᾳ ἀναστήσεται.
γι) 8 Kat προσπορεύονται αὐτῷ ᾿Ιάκωβος καὶ ᾿Ιωάννης, οἱ υἱοὶ Ζεβεδαίου, 50
λέγοντες, Διδάσκαλε, θέλομεν ἵνα ὃ ἐὰν αἰτήσωμεν ποιήσῃς ἡμῖν. *‘O δὲ ma
+ 2 A , , a , en 37 ε δὲ i 2 A Ν ean ¢
εἶπεν αὐτοῖς, Τί θέλετε ποιῆσαί pe ὑμῖν ; * Οἱ δὲ εἶπον αὐτῷ, Δὸς ἡμῖν wa
εἷς ἐκ δεξιῶν σου καὶ εἷς ἐξ εὐωνύμων σον καθίσωμεν ἐτ τῇ δόξῃ σον. 88 ὁ δὲ 35
9 co) 3 a 3 tO. v4 > aA δύ θ. ~ Ν la 3 2 A
Ἰησοῦς εἶπεν αὐτοῖς, Οὐκ οἴδατε τί αἰτεῖσθε: δύνασθε πιεῖν τὸ ποτήριον ὃ ἐγὼ
πίνω, καὶ τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι βαπτισθῆναι; ™ οἱ δὲ εἶπον αὐτῷ, 533
Δυνάμεθα: ὁ δὲ ᾿Ιησοῦς εἶπεν αὐτοῖς, Τὸ μὲν ποτήριον ὃ ἐγὼ πίνω πίεσθε,
ap ‘ μ ρ : ᾿
A , ’ Ν > a
καὶ τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι βαπτισθήσεσθε: * τὸ δὲ καθίσαι ἐκ δεξιῶν
μου καὶ ἐξ εὐωνύμων οὐκ ἔστιν ἐμὸν δοῦναι ἀλλ᾽ οἷς ἡτοίμασται. (Ge) 4! Καὶ 9:
ἀκούσαντες οἱ δέκα ἤρξαντο ἀγανακτεῖν περὶ ᾿Ιακώβον καὶ Iwdvvov “2 6 δὲ 530
3 aA ’ 3 AY la 9 a ἴδ 9 ε ὃ “΄ Ld
Ἰησοῦς προσκαλεσάμενος αὐτοὺς λέγει αὐτοῖς, Οἴδατε ὅτι of δοκοῦντες ἄρχειν
τῶν. ἐθνῶν κατακυριεύουσιν αὐτῶν, καὶ οἱ μεγάλοι αὐτῶν κατεξουσιάζουσιν
αὐτῶν: 45 οὐχ οὕτω δὲ ἔσται ἐν ὑμῖν: ἀλλ᾽ ὃς ἐὰν θέλῃ γενέσθαι μέγας ἐν ὑμῖν 38
ἔσται ὑμῶν διάκονος: (35) “ καὶ ὃς ἂν θέλῃ ὑμῶν γενέσθαι πρῶτος ἔσται 51
πάντων δοῦλος: “ καὶ γὰρ 6 Υἱὸς τοῦ ἀνθρώπου οὐκ ἦλθε διακονηθῆναι͵ ἀλλὰ 58
διακονῆσαι, καὶ δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν.
(ar) “5 Καὶ ἔρχονται εἰς 'Ιεριχὼ, καὶ ἐκπορενομένον αὐτοῦ ἀπὸ Ἱεριχὼ καὶ 838 86
τῶν μαθητῶν αὐτοῦ καὶ ὄχλον ἱκανοῦ, 6 vids Tysaiov Βαρτίμαιος ὃ τυφλὸς
And it was probably not till some time after the Ascension that the
word εὐαγγέλιον was generally current in the Church,—as it now is,
—for the Gospel.
80. olxises—nat hah gar) led what is equivalent to them, in My
resence and in My love. (See above, iii. 35.) Besides, if he loves
Me, he will have many brothers and sisters and mothers (Rom. xvi.
13) in the affectionate of the faithful members of My Church,
who will love him in Me and for My sake. Our Lord does not
the word γυναῖκας, and thus shows that this is the sense of
ἴθ saying, and precludes the infidel cavil of Julian, ‘Shall he have
a hun wives?” (βεο Theophyl.) And He adds μετὰ διωγμῶν
to spiritualize the whole.
$1. καὶ ἔσχατοι) Some MSS. have oi before icy., but the sense
seems better without it. Many who are first will be last, and many
who are last will be first.
82. ἡσαν) See Matt. xx. 17—19.
— ἦν προάγων αὑτούς Going before them and leading them to
the conflict, as an intrepid general leads his army to the battle.
— ἐθαμβυῦντο] They were amazed—. Perhaps from our Blessed
Lord's majestic bearing, solemn manner, and awful aspect, now that He
was approaching the end of His aera? leading them up to Jerusalem,
to offer Himself on the cross for the ems of the world. Though very
little is said in the Gospels concerning our Lord’s external appearance
and deportment, yet there are frequent indications of its ¢fects on others.
We do not see His glory in itself,—it could not be described.—but we
read the reflection δ it in them. See on Matt. ix. 9, on the call of
St. Matthew; and Matt. xxi. 12, on the purging of the Temple; and
Mark ix. 15, on the feeling and behaviour of the crowd towards Him
after the Transfiguration. The climax is at the betrayal (John xviii.
6), when, after His utterance of those words—'Eyw elus—the soldiers
start back, and fall to the A eng
85. ᾿Ιάκωθο.) Who thought that He was now going up to Jeru-
salem to declare Himself King of the Jews. See Matt. xx. 20; and
below, Mark xv. 40.
40. ἀλλ᾽ οἷς] except to them. It ts therefore His to ee
42, οἱ δοκοῦντες ἄρχειν) ‘they who claim rule.’ on Matt.
iii. 9. 1 Cor. xi. 16. Gal. ii. 9. Heb. iv. 1.
46. Βαρτίμαιος ὁ τυφλόε] The Evangelists do not often men-
tion the names of those who were healed by Christ. When they do,
doubtless it is for some ial reason. It 1s evident from St. Mark's
words here that this person was well known. (Huthym. Cp. Aug.
de Consens. Ev. ii. 6 et Perhaps he had declined from affluence to
verty, and was well known from his blindness and penury to the
mhabitants of the great city Jericho (Aug.); and since he was well
known, there was good reason why he should’ be brought forward as
he is by the Evangelist.
Perhaps also he was instrumental in bringing the other blind
man, of whom St. Matthew speaks (xx. 30), to Jesus in order to be
healed ; and #0 the healing of both may have been mainly due to his
patience, constancy, charity, and faith. It would seem from the
picturesque circumstances mentioned v. 50, that St. Mark was an
eye-witness of the miracle, or heard the account from an eye-witness ;
and that there was something in the action and history of Bartimeus
which had made a vivid impression on his mind, and Jed him to place
him so prominently in the pears.
Some have imagined that there are discrepancies in the several
narratives of thie miracle by the Evangelists. But this history may
be illustrated by their similar treatment of the circumstances of our
Lord's triumphal entry into Jerusalem, which followed shortly after
this miracle.
St. Matthew speaks of an ass and tis colt (Matt. xxi. 2—7), and
for a good reason, there was a symbolic meaning in (see
note there) ; and this meaning nearly concerned the Jews, for whom
ially St. Matthew wrote.
The other three Evangelists describe the Triumphal entry ; they
all mention the Foul, and the Foal only. None of them mentions
the mother. In their narratives the Foal occupies the chief place in
the picture; because our Lord rode on it, and on it alone; because
also it was a type of the Gentile world (for whom they wrote), as yet
untamed, never ridden by any, loosed by Christ's command, made
subject to Him by the migistry of His Apostles, and ridden on by
Him into the gates of Jerusalen—the City and Church of the living
God. (See Mark xi. 2.
There is no more discrepancy in the one case than in the other.
ST. MARK X. 47---δ2.
XI. 1—4. - 115
polars ἐκάθητο παρὰ τὴν ὁδὸν προσαιτῶν" “7 καὶ ἀκούσας ὅτι ᾿Ιησοῦς ὁ Nalwpatds
Ὡ ἐστιν, ἤρξατο κράζειν καὶ λέγειν, Ὃ vids Δαυὶδ ᾿Ιησοῦ ἐλέησόν pe * καὶ
ἢ ἕ ἐπετίμων αὐτῷ πολλοὶ ἵνα σιωπήσῃ ὁ δὲ πολλῷ μᾶλλον ἔκραζεν, Υἱὲ Aavid,
88 40 ἐλέησόν με. * Καὶ στὰς ὁ ᾿Ιησοῦς εἶπεν αὐτὸν φωνηθῆναι' καὶ φωνοῦσι τὸν
τυφλὸν λέγοντες αὐτῷ, Θάρσει, ἔγειρε, φωνεῖ ce ὅ9 ὁ δὲ ἀποβαλὼν τὸ ἱμάτιον
41 αὐτοῦ, ἀναστὰς ἦλθε πρὸς τὸν ᾿Ιησοῦν: *| καὶ ἀποκριθεὶς λέγει αὐτῷ ὁ ᾿Ιησοῦς,
88 Ti θέλεις ποιήσω σοι; ὁ δὲ τυφλὸς εἶπεν αὐτῷ, ‘PaBBovvi, ἵνα ἀναβλέψω"
8 42 δ᾽ ὁ δὲ ᾿Ιησοῦς εἶπεν αὐτῷ, Ὕπαγε, ἡ πίστις cov σέσωκέ σε: καὶ εὐθέως
xx χικ ἀνέβλεψε, καὶ ἠκολούθει τῷ ᾿Ιησοῦ ἐν τῇ ὁδῷ.
1 39 ΧΙ. (2) | Καὶ ὅτε ἐγγίζουσιν εἰς ἹΙερουσαλὴμ, εἰς Βηθφαγὴ καὶ Βηθανίαν
8 80 πρὸς τὸ ὄρος τῶν ᾿Ελαιῶν, ἀποστέλλει δύο τῶν μαθητῶν αὐτοῦ, 3 καὶ λέγει
αὐτοῖς, Ὑπάγετε εἰς τὴν κώμην τὴν κατέναντι ὑμῶν, καὶ εὐθέως εἰσπορευόμενοι
εἰς αὐτὴν εὑρήσετε πῶλον δεδεμένον, ἐφ᾽ ὃν οὐδεὶς ἀνθρώπων κεκάθικε' λύσαντες
8 81 αὐτὸν ἀγάγετε: ὃ καὶ ἐάν τις ὑμῖν εἴπῃ, Τί ποιεῖτε τοῦτο ; εἴπατε, ὅτι ὁ κύριος
6 88 αὐτοῦ χρείαν ἔχει: καὶ εὐθέως αὐτὸν ἀποστέλλει ὧδε. (1) ὁ ᾿Απῆλθον δὲ καὶ
The colt is a principal figure in one case, Bartimaeus in the other.
The Evangelists who mention only one blind man, do not deny that
there were two, as St. Matthew δ , any more than in mentioning
the colt alone, they deny that the ass was with her, as the same
Evangelist relates.
gain: in St. Matthew's and St. Mark's Gospels, it is distinctly
said that this miracle was wrought by our Lord as He was going out
(ixwopevduevos) from Jericho toward Jerusalem (Matt. xx. 29. Mark
x. 46). In St. Luke's Gospel it stands in connexion with the record
of our Lord's entry} into Jericho (Luke xviii. 85). The reason of
os seme ἕο hag on re he ag το ρα Βετίσδυν, the wat of
‘imseus, of whom St. 8 8, commen is a] to
Jesus on His entry into Jericho; that our Lord had not itimediataly
granted his prayer, but at firet dealt with him as He did with the
woman of Canaan (Matt. xv. 22), to exercise and manifest his faith,
struggling with difficulties and surmounting them, and forming ἃ
beautiful and striking contrast—as did that of the woman of Canaan—
to the language of the many who would have silenced the prayer to
Jesus, Jesus foreknew that Bartimeus would wait for Him with
another blind companion. He went out of Jericho, which, as St.
Luke says (xix. 1), He was only passing through (διήρχετο). He
postponed his cure till He had been with Zaccheus, and then on His
. from Jericho, healed Bartimeus with another blind man,
whom the faith and charity of Bartimeus had brought to await our
Lord’s exit at the western gate of Jericho.
If this is 80, then we gee why the blind man here is called so
emphatically by St. Mark υἱὸς Τιμαίου, Βαρτίμαιος ὁ τυφλός.
And it is observable, that St. Matthew and St. Mark furnish us here
with an example of anticipation similar to that here su in
St. Luke. For they proceed immediately after the record of the
miracle to speak of our Lord’s Triumphal Entry, which did not take
place till He had been at the house of Simon at Bethany for a night,
—an event which they do not record till ἃ later period in the narra-
erg Matt, xxvi. 6—13, Mark xiv. 3—9, compared with John
xii. .
Probably all our Lord’s Miracles are more or less figurative and
P hetical. They are Parables and Prophecies in action: Particu-
y those that were wrought at the close of His ministry ; e.g.
The Triumphal Entry on the Foul ;
And the withering of the Fig-tree.
The healing of the blind man may be led in this light.
The great city of Jericho is a Scriptural figure of this world. Christ
leaving Jericho, is Christ about to quit this world; His healing of
two blind men is His healing of the blindnese of the two Nations,—
that is, of the Jewish and Gentile world. St. Matthew, writing for
the Jews, speaks of both; St. Luke and St. Mark, writing for the
Gentiles, speak of one ; this one is the Gentile world, ὁ τυφλός, the
Son of Timaus (a Greek name). The unbelieving Jews would silence
and check the Gentiles in coming to Christ (] Thess. ii. 16. Acts xvii.
5. 13). But the Gentile world prays and perseveres ; and not only is
iteelf healed through faith, but it provokes the Jew to godly pealousy,
ao that the veil may be taken from his heart. Blindness is happened
unto Israel until the fulness of the Gentiles shall come in, and 80 all
Teracl shall be saved. Rom. x. 19; xi. 25.
The above remarks are further illustrated by those already made
in the parallel case of the demoniacs of Gadare. St. Matthew men-
tions éwo, St. Mark and St. Luke only oe; the reason for which is
suggested in note to Mark v. 2.
Let me conclude this note by observing, that there are certain ca-
nons of sacred criticism which appear to be of great value in reconciling,
to use 2 common phrase, the discrepancies of the Sacred Writers. ‘‘ Nos
non debemus accusatores fieri, sed typum quarere,” as St. Irenaus
says in s somewhat similar matter (iv. 50). Let us endeavour to
ascertain the final cause of the action related. Let us be sure that it
has its own peculiar spiritual sense. Let us consider who the toriter
is, and for whom specially he is baba
Such considerations as these will generally lead to a probable
account of the variety of circumstances under which the same act is
presented by the same Spirit, directing and animating the Evangeliste
and other Writers of Holy Scripture. Cp. note on xiv. 3.
50. ἀποβαλὼν τὸ ἱμάτιον] “ Latitim plenus, quo celerius ad
Jesum perveniret, abjecit vestem superiorem, pallium, quo sedens se
velarat. ἱμάτιον, vid. ad Matt. ix. 20. Pro ἀναστὰς in codd. re-
censionis Alexandrinm et Occidentalis, ac versionibus nonnullis legitur
ἀναπηδήσας, ersiliens, que lectio, alacritatem hominis vividé de-
ingens, et apprimé conveniens verbis precedentibus ἀποβαλὼν τὸ
μάτιον, verior videtur.” (Kwin.)
5L Ῥαββουνί) “ 'ῬῬαββονὶ, sive ut Galilei pronuntiabant, ‘Pap-
βουνὶ, quam posteriorem scripturam optimi et plurimi codd. tuentur, est
Socabalor yro-Chaldaicum, compositum ex 715. (Ralbox), magister,
doctor, διδάσκαλοι. Joh. xx. 16, et affixo prime persone’. Εἰ Rab-
binorum sententia y\3) erat nomen honorificentius quam "31 (ῥαββὶ)
et hoc honorificentius quam 35 (Rab). v. Drusius ad h. 1. Lightfootus
Horr. Hebr. et Talm. ad Matt. xxiii. 6. Buztorf. de Abbrev. Hebr.
p. 148." (Kwin.) ὃ
Cu. ΧΙ. 1. καὶ ὅτε--εἰς Βηθφαγὴ καὶ Βηθανίαν] See Matt.
xxi. 1; xxvi.6. Luke xix. 29.
It seems that our Lord had spent the oe ‘Saturday before
the Passover) at Bethany (see John xii. 1—14), and that He was now
coming from Bethany to Jerusalem. He comes to “ Bethphage and
Bethany,”—that is, to the point where these two districts touched one
another. Bethphage was the nearer of the two to Jerusalem (sce
Lightfoot, i, 252; ii. 36. 4δδ). Indeed, Bethphage was generally
reckoned as a suburb of Je: em.
The reason why Bethphage is here mentioned first, seems to be
that the term “ Bethphage aod Bethany” was one familiar to the
Jows, as marking the point of contact between these two neighbouring
regions, and they naturally mentioned Bethphage first as nearest to
the city.
Our Lord, having mounted the colt, is described as being “ δὶ the
descent of the Mount of Olives” (Luke xix. 37). 11 would seem,
therefore, that the point of contact between Bethphage and Bethany
was on the western side of the mountain.
2. ἐφ᾽ ὃν obdais] See above, x. 46, and Matt. xxi. 5. All the
circumstances connected with the foal are significant SP, Theophyl.
and others here). Our Lord thus showed that He would ride on the
Gentile world, which as yet was untamed and untaught, and was
standing bound by its sins qutside the house, in the way, and was to
be brought to Christ from the lanes and alleys of Heathenism (Luke
xiv. 21); was to be loosed by the hands of Christ's Disciples by tho
ministry of Baptism and Faith; and, whereas before it was bare and
naked, is now to be clothed with Apostolic garments,—that is, with
Christian graces and virtues, and to be ridden on by Christ, and is
now to be guided by Him, with hosannas of triumph and praise, to
Jerusalem, the city of God.
See further on John xii. 14.
8. ἀποστέλλει) So the best MSS. Elz. ἀποστελεῖ. This use
of the present tense, which is characteristic of St. Mark (cp. x. 16;
xi. ih gives life to the saying; it speake of the prophecy as already
fulfilled in the Divine mind of the speaker.
1 That is, on the supposition that the blind man in St. Luke is the same as in St. Mark; if not, there is ἌΣ no discrepancy.
116
ST. MARK XI. 5—15.
MATT. LUKE.
εὗρον πῶλον δεδεμένον πρὸς τὴν θύραν ἔξω ἐπὶ τοῦ ἀμφόδου, καὶ λύουσιν χχι. xx.
αὐτόν" ὃ καί τινες τῶν ἐκεῖ ἑστηκότων ἔλεγον αὐτοῖς, Τί ποιεῖτε λύοντες τὸν
πῶλον ; © οἱ δὲ εἶπον αὐτοῖς καθὼς ἐνετείλατο ὁ ᾿Ιησοῦς: καὶ ἀφῆκαν αὐτούς.
7 νν»ν a ~ a Ν 3 A .Y 3 o 39 A xn ¢€ 4
Kai ἤγαγον τὸν πῶλον πρὸς τὸν ᾿Ιησοῦν, καὶ ἐπιβάλλουσιν αὐτῷ τὰ ἱμάτια
2A , 207 > > 7 A 8 Ν δὲ x ¢€ , 2A ν 3
αὐτῶν, καὶ ἐκάθισεν ἐπ᾿ αὐτῷ. ὃ Πολλοὶ τὰ ἱμάτια αὐτῶν ἔστρωσαν εἰς 8
τὴν ὁδὸν, ἄλλοι δὲ στοιβάδας ἔκοπτον ἐκ τῶν δένδρων, καὶ ἐστρώνννον εἰς
τὴν ὁδόν: (1) 9 καὶ οἱ προάγοντες καὶ οἱ ἀκολουθοῦντες ἔκραζον, λέγοντες,Ἠ 9
Ὥσαννά, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου, 19 εὐλογημένη ἡ ἐρχομένη
βασιλεία τοῦ πατρὸς ἡμῶν Δαυΐδ, (Ωσαννὰ ἐν τοῖς ὑψίστοις.
Φ -
(Ὁ ἃ καὶ
εἰσῆλθεν εἰς Ιεροσόλυμα ὁ ᾿Ιησοῦς καὶ εἰς τὸ ἱερὸν, καὶ περιβλεψάμενος πάντα 17
ὀψίας ἤδη οὔσης τῆς ὥρας ἐξῆλθεν εἰς Βηθανίαν μετὰ τῶν δώδεκα.
13 Καὶ τῇ ἐπαύριον ἐξελθόντων αὐτῶν ἀπὸ Βηθανίας ἐπείνασε, ὃ καὶ ἰδὼν 18
συκὴν μακρόθεν ἔχουσαν φύλλα ἦλθεν εἰ ἄρα εὑρήσει τι ἐν αὐτῇ" καὶ ἐλθὼν 19
ἐπ᾽ αὐτὴν οὐδὲν εὗρεν εἰ μὴ φύλλα: οὐ γὰρ ἦν καιρὸς σύκων. 14 Καὶ ἀποκρι-
θεὶς εἶπεν αὐτῇ, Μηκέτι ἐκ σοῦ εἰς τὸν αἰῶνα μηδεὶς καρπὸν φάγοι: καὶ ἤκονον
ε Ν > aA
of μαθηταὶ αὐτοῦ.
4, ἐπὶ τοῦ ἀμφόδου] The colt was at the entrance of the village,
Matt. xxi. 2, Luke xix. 30, tied at the door of a house, outside, ἐπὶ
τοῦ ἀμφόδου. The word ἄμφοδος is interpreted ῥύμη, ἀγνιὰ,
δίοδος (Hesych.) and λαύρα (ἔρίρλαν.). Hence two meanings
have been assigned to the word in this paseage,—
First, ambttus, or way that went round the house ;
Secondly, bivium, a place where two ways meet. ( ee)
The article τοῦ before ἀμφόδου seems to confirm the former of
the two interpretations. The sense then is; They went and found a
foal tied at the door, without, not in the Aigh way, ἐπὶ τῆς ὁδοῦ, in
front of the house, but ἐπὶ τοῦ ἀμφόδου, in the backway, which
went round the house. These minute circumstances appear to be
mentioned as signs of veracity, and also to show Christ's prescience.
The condition of the colt is specified; it had never been ridden :
it would be found tied; not in the court-yard, but outside; at the
door of the house; not in the highway, but in a back lane or alley
skirting the house, And some persons would be near it; and the
words which they would speak are predicted; and the answer is
mpted which the Apostles were to make—minute incidents show-
ing that the foreknowledge of Christ extends to the least circum-
stances of common life.
The πῶλος, untamed, and yet tied at the back gate (cp. Luke
xiv. 21), as if ready for ἃ rider, was a fit emblem of the Gentile
World waiting for Christ. It ap from St. Matthew that the
mother was tied also, by the side of the foal (Matt. xxi. 2), and that
both were loosed by the Fis every and both were brought to Christ.
But though the mother doubtless been broken in, and the colt
had not, yet Christ chose the colt, and rode upon it to Jerusalen—
a symbolical intimation, it would seem (as the Fathers suggest),
that the Gentile world would first acknowledge Christ.
8. ix τῶν δένδρων] Some few MSS. have ἀγρῶν, which has
been received into the text of some recent editions. But it is perhaps
only a gloss in a corrupt form. What writer would say they cut
branches off the fields}?
ἀγρῶν may have arisen from arvorum, a corruption of arborum
(as has been suggested by others), but it is more likely that (as
Kuin. describes it) it is the conjecture of ἃ eciolist, who did not
understand the word στοιβάδας as used here for κλάδους (Matt.
xxi. 8), but supposed it to mean , 88 oriBas, the more common
form, often does. Cp. Hesych. στιβὰς, ἀπὸ ῥάβδων (i.e. boughs)
καὶ χλωρῶν χόρτων στρῶσις καὶ φύλλων. and Photius inter-
prets it by δένδρων ἀκρέμονες, its meaning here. And Theophyl.
tightly interprets these στοιβάδας, as branches, i.e. the palm Srouckes
(John xii. 13), the emblem of His future Victory over the World.
9. Ὡσαννάΐ See Matt. xxi. 9.
12. ἐπείνασε) as usual, showing His humanity, when about to
give i. proof of His Deity; that we may believe Him to be both God
and Man.
Showing aleo that He longed to find fruit on the Jewish Church,
as signified by the Fig-tree.
18. ob yap ἣν καιρὸς σύκων] It had no ripe ast but it had an
exuberance of , seen from afar (μακρόθεν). It had no ripe
fruit, because it was not yet the time for frat. But then neither was
it the season for eaves, for it was spring, and not summer, at the
approach of which the Fig-tree puts forth leaves. Matt. xxiv. 32.
ark xiii. 28.
It bad no figs, because it was not the time for fig, But why
then had it such a show of leaves?
The fact of its having abundance of leaves and no fruit, is what
is here b t out. And the sin of the fig-tree (ο to speak) was
that while it had the power given it to bring forth (eaves, it had not
(=) " Καὶ ἔρχονται eis ‘Iepooddupa καὶ εἰσελθὼν δ᾽ 18
45
the will to bring forth fruit. It spent all its sap and strength in
making a barren and ostentatious display of exuberant foliage, inviting
the hungry passer-by from a distance to quit the road and to come
and look for fruit, and then baulking him with barrenness when he
came to examine it.
Again, the Evangelist says, he found nothing but Jeaves, for it
was not yet the time for fruit. Yet our Lord immediately says, Let
no one eat fruit of thee for ever! Thus Christ cursed the tree for not
bearing fruit, at a time when, by the laws of nature, of which He is
the pra it could not be phi! pine ot it would ΝΥΝ fruit. on
use o a ee injustice (so to speak), thus pointedly
displayed by St. Mark, was to show that the 7ree was not the end of
Christ's action, that it was only the means to an end. The end of
all trees being to bear fruit to man, the fig-tree, by its withered leaves,
was designed by Christ to bear spiritual fruit to all ages in the reading
of the Gospel. The end which He so designed was pointed out by
Christ, Who had come from Jerusalem the day before, and Who, as
St. Mark significantly observes, there “‘looked round about upon all
things” (Mark xi. 11), that is, looked carefully about for /reit there ;
and Who went immediately from the ri igh to Jerusalem, and
ially to the Temple. He went straight from the Type to the
Tassie: He thus showed that Jerusalem, especially in its Temple
Services, was symbolized by the is Bate luxuriant in leaves, but
barren of fruit, and being so it would be cursed and withered by Him,
Who now for three years had come seeking fruit upon it,—hungering
for its salvation—but found none. (Luke xiii. 7.)
Hence St. Augustine gays (Serm. Ixxxix.), “Non istam arborem
maledixi (i. 6. this was not the final cause of Christ’s action), non erbori
non sentienti_penas inflixi, sed te terrué.” And, again (Serm. xcviii.),
“Non erat illius pomi tempus, sicut Evangelista testatur; et tamen
esuriens poma quesivit Christus. Christus nesciebat quod rusticus
sciebat? Cam ergo esuriens poma quasivit in arbore, significarit se
aliquid esurire, et aliquid aliud querere. Arborem illam maledixit,
et aruit. Que culpa arborts infecunditas? Jilorum est culpe
sterilitas, quorum fecunditas est voluntas. Erant ergo Judai, ha-
bentes verba Legis et facta non habentes, pleni foliis, et fructus non
ferentes.
“Hoe dixi ut uaderem, Dominum nostrum ided miraculs
fecisse, ut aliquid illis miraculis significaret; et ut, excepto quod
ane a iquid i etiam 1s Per 6 ok aus
8 St. Gregory (lib. viii. cp. 42), “‘ Per ficum Dominus in -
ret fructum querebat, que folia Bit habuit, sed fructum operis, port
abebat.” Eusebius Emisenus says well (see Chemntt. Harmon. ad loc.),
“ Dominus, qui nunquam sine ratione aliquid agit, quando sine ra-
tione agere videtur, alicujus rei significatio est." When Christ
has thus brought us from the Type to the Antit m the Tree
to the Temple—we find that the moral injustice which led us to see
in the Fig-tree something other than the Fig-tree, and typified by the
Fig-tree, dieappears. For (as the passage just quoted from St. Luke
shows) it toas the time for figs {ἔτος σύκων), it was the season in
which much /rsit might have been expected from the spiritual Fig-
tree, the Jewish Church, for it was now the end of Christ's ministry.
He had been three years seeking fruit on it, and therefore, since on
examination He found no fruit upon it, but only an hypocritical and
ostentatious display of leaves, it was cursed and withered by Him!
Let no man eat fruit of thee for ever !
A solemn warning to al] Nations and Churches,—to all Societies
and Individuals,—who make a profession of piety, but do not bring
forth tho fruits of Faith and Obedience in their lives.
f τὰ ἐμέ withering of the Fig-tree, see also notes above on Matt.
xxi. 17-2). ; .
\ Other instances,—unhappily, far too numerous,—might be cited, where corrupt Glosses and Barbarisms have been recently received as improve-
ments into the Sacred Text.
MATT. LUKE.
ΧΙΧ.
Χχι.
41
a:
ST. MARK XI. 16—33. XII. 1—4.
᾿Ιησοῦς εἰς τὸ ἱερὸν ἤρξατο ἐκβάλλειν τοὺς πωλοῦντας καὶ ἀγοράζοντας ἐν τῷ
ἱερῷ, καὶ τὰς τραπέζας τῶν κολλυβιστῶν καὶ τὰς καθέδρας τῶν πωλούντων
τὰς περιστερὰς κατέστρεψε, 15 καὶ οὐκ ἤφιεν ἵνα τὶς διενέγκῃ σκεῦος διὰ τοῦ
ἱεροῦ" 11 καὶ ἐδίδασκε λέγων αὐτοῖς, Οὐ γέγραπται ὅτι ὁ οἷκός pov οἶκος
προσευχῆς κληθήσεται πᾶσι τοῖς ἔθνεσιν; ὑμεῖς δὲ ἐποιήσατε αὐτὸν
σπήλαιον λῃστῶν. (5) 18 Καὶ ἤκουσαν οἱ Γραμματεῖς καὶ οἱ ἀρχιερεῖς, καὶ
ἐζήτουν πῶς αὐτὸν ἀπολέσωσιν: ἐφοβοῦντο γὰρ αὐτὸν, ὅτι πᾶς ὁ ὄχλος
ἐξεπλήσσετο ἐπὶ τῇ διδαχῇ αὐτοῦ.
(539 " Καὶ ὅτε ὀψὲ ἐγένετο, ἐξεπορεύετο ἔξω τῆς πόλεως. ™ Καὶ πρωϊ παραπο-
ρενόμενοι εἶδον τὴν συκῆν ἐξηραμμένην ἐκ ῥιζῶν: 31 καὶ ἀναμνησθεὶς ὃ Πέτρος
λέγει αὐτῷ, ἹΡαββὶ ἴδε ἡ συκῆ ἣν κατηράσω ἐξήρανται. (4) 3 Καὶ ἀποκριθεὶς
ὁ ᾿Ιησοῦς λέγει αὐτοῖς, Ἔχετε πίστιν Θεοῦ! 33 ἀμὴν γὰρ λέγω ὑμῖν, ὅτι ὃς ἂν
εἴπῃ τῷ ὄρει τούτῳ, Γάρθητι καὶ βλήθητι εἰς τὴν θάλασσαν, καὶ μὴ διακριθῇ ἐν
τῇ καρδίᾳ αὐτοῦ, ἀλλὰ πιστεύσῃ ὅτι ἃ λέγει γίνεται, ἔσται αὐτῷ ὃ ἐὰν εἴπῃ.
(Fr) 3’ Διὰ τοῦτο λέγω ὑμῖν, Πάντα ὅσα ἂν προσευχόμενοι αἰτεῖσθε, πιστεύετε
ὅτι λαμβάνετε, καὶ ἔσται ὑμῖν. (3) 3. Καὶ ὅταν στήκητε προσευχόμενοι,
ἀφίετε εἴ τι ἔχετε κατά τινος, ἵνα καὶ ὁ Πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς ἀφῇ
ὑμῖν τὰ παραπτώματα ὑμῶν: 5 εἰ δὲ ὑμεῖς οὐκ ἀφίετε, οὐδὲ ὁ Πατὴρ ὑμῶν
ὁ ἐν τοῖς οὐρανοῖς ἀφήσει τὰ παραπτώματα ὑμῶν.
(Gr) 3 Καὶ ἔρχονται πάλιν εἰς Ἱεροσόλυμα: καὶ ἐν τῷ ἱερῷ περιπατοῦντος
αὐτοῦ ἔρχονται πρὸς αὐτὸν οἱ ἀρχιερεῖς καὶ οἱ Γραμματεῖς καὶ οἱ πρεσβύτεροι,
3 καὶ λέγουσιν αὐτῷ, Ἔν ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖς ; καὶ τίς σοι τὴν ἐξουσίαν
ταύτην ἔδωκεν ἵνα ταῦτα ποιῇς ; 3 Ὁ δὲ ᾿Ιησοῦς ἀποκριθεὶς εἶπεν αὐτοῖς,
᾿Επερωτήσω ὑμᾶς κἀγὼ ἕνα λόγον, καὶ ἀποκρίθητέ por καὶ ἐρῶ ὑμῖν ἐν ποίᾳ
ἐξουσίᾳ ταῦτα ποιῶ' © τὸ βάπτισμα τὸ ᾿Ιωάννου ἐξ οὐρανοῦ ἦν, ἣ ἐξ ἀνθρώ-
πων ; ἀποκρίθητέ μοι. 81: Καὶ διελογίζοντο πρὸς ἑαυτοὺς λέγοντες, ᾿Εὰν εἴπω-
μεν, "EE οὐρανοῦ, ἐρεῖ, Διατί οὐκ ἐπιστεύσατε αὐτῷ; * ἀλλ᾽ εἴπωμεν, Ἐξ
ἀνθρώπων, ---ἐφοβοῦντο τὸν λαόν: ἅπαντες γὰρ εἶχον τὸν ᾿Ιωάννην ὅτι ὄντως
προφήτης ἦν. ὃ8 Καὶ ἀποκριθέντες λέγουσι τῷ ᾿Ιησοῦ, Οὐκ οἴδαμεν. Καὶ ὁ
᾿Ιησοῦς ἀποκριθεὶς λέγει αὐτοῖς, Οὐδὲ ἐγὼ λέγω ὑμῖν ἐν ποίᾳ ἐξουσίᾳ ταῦτα
ποιῶ.
117
9 XI. (8) ! Καὶ ἤρξατο αὐτοῖς ἐν παραβολαῖς déyew ᾿Αμπελῶνα ἐφύτευσεν
88 ἄνθρωπος, καὶ περιέθηκε φραγμὸν, καὶ ὥρυξεν ὑπολήνιον, καὶ ὠκοδόμησε πύρ-
4 3 δ 2 " a Ν 9 , 2 Ν > , X 4 AY
86 10 γον, καὶ ἐξέδοτο αὐτὸν γεωργοῖς καὶ ἀπεδήμησε. 3 Καὶ ἀπέστειλε πρὸς τοὺς
γεωργοὺς τῷ καιρῷ δοῦλον, ἵνα παρὰ τῶν γεωργῶν λάβῃ ἀπὸ τοῦ καρποῦ
35 τοῦ ἀμπελῶνος. ὃ Οἱ δὲ λαβόντες αὐτὸν ἔδειραν καὶ ἀπέστειλαν κενόν. 4 Kai
88 11 πάλιν ἀπέστειλε πρὸς αὐτοὺς ἄλλον δοῦλον: κἀκεῖνον λιθοβολήσαντες ἐκεφα-
1δ. κολλυβιστῶν] See Matt. xxi. 12. the prevalence of evil in the world, and the oppression of good. (Cp.
11. πᾶσι τοῖς ἔθνεσι) The sacrilegious traffic here punished by | Ps. xxxvii.1—9.) ‘‘ Fret not thyself because of the ungodly. ... For
our Lord was not carried on in the ναὸς or sanctuary, but in the | they shall soon be cut down as the grass and wither as the green herb.
Trust in the Lord and be doing good, ὅς. For wicked doers shall be
ἱερὸν, as distinguished from it; i.e. in the outer courts, or court
of the Gentiles, and these three words πᾶσι τοῖς ἔθνεσι, not cited
by St. Matthew, with those that precede from Isa. lvi. 7, appear to be
queted by St. Mark writing for the Gentiles, in order to assure them
Ὁ the God of the Jews is represented even by the Jewish Scriptures
as the God of ali Nations, and that the Court of the Gentiles, which
had been profaned by these acts of Jewish profanences, was holy to
the Lord, and was an integral part of His House of Prayer. Cp.
Mede, ᾿ 44, Diec. xi.
22. ἔχετε πίστιν Θεοῦ] faith in God. On the genitive, see
Rom. iil. 22. Do not be staggered and perplexed when ye see Μ
as you are now in 2 few days about to see Me,—scoffed at, buffeted,
sad crucified. pee faith in oe Lae dag are now ants to gies
8 may a for a time to flourish like this green Fig-tree,
ma pa Lio to have withered Me. But here is the thal of your
ς-
patience. Have faith in God. Believe in Me. In Mine own due
time, they who now look so will be withered by Me, and all
Mine Enemies will be blighted, with the same ease as I have withered
this Fig-tree.
The words of our Lord are addreseed to all who are perplexed by
rooted out; and they that patiently abide in the Lord, they shall
Ppa ave seen god! d flourishing lik
‘I have seen the un in ἢ power and flourishing like a
cs bay-tree. I went by, μὰ Tol he was gone; I sought him, but
is place could no where be found” (Ps. xxxvii. 35). “As for me, I
am like a green olive-tree in the house of God; my trust is in the
tender mercy of God for ever” (Ps. lii. 9).
80. τὸ ᾿Ιωάννου] The art. τὸ, restored L) Saori Tisch., Alf,
Bloomf., marks the distinction between John's Baptism and Christ's.
82. εἴπωμεν] Let us μεν the case that we say. An abrupt
speech, showing confusion; like others recorded by St. Mark, v. 2;
viii. 24. Or it may be a question, as xii. 14, δῶμεν ;
Cu. ΧΙ]. 1. καὶ ἤρξατο] See Matt. xxi. 33.
4. ἐκεφαλαίωσαν) ‘wounded him on the head.’ ‘Luce loco
parallelo xx. 12 verbo κεφαλαιοῦν respondet verbum τραυματίζειν,
vulnerare, et versiones antiqum, ut Syr. Arab. Vulg. ἐκεφαχαίωσαν
interpretantur: ἐπ capite vulnerarunt. Itaque sicuti γναθόω, ἃ
118 ST. MARK XII. 5—28.
.
λαίωσαν καὶ ἀπέστειλαν ἠτιμωμένον. ὅ Καὶ πάλιν ἄλλον ἀπέστειλε' κἀκεῖνον
ἀπέκτειναν. καὶ πολλοὺς ἄλλους, τοὺς μὲν δέροντες, τοὺς δὲ ἀποκτείνοντες.
6 Ἔτι οὖν ἕνα υἱὸν ἔχων ἀγαπητὸν αὐτοῦ, ἀπέστειλε καὶ αὐτὸν πρὸς αὐτοὺς
ἔσχατον, λέγων, Ὅτι ἐντραπήσονται τὸν υἱόν μου. ἸἘκεϊνοι δὲ οἱ γεωργοὶ
εἶπον πρὸς ἑαντούς, Ὅτι οὗτός ἐστιν ὁ κληρονόμος: δεῦτε ἀποκτείνωμεν αὐτὸν,
καὶ ἡμῶν ἔσται ἡ κληρονομία. ὃ Καὶ λαβόντες αὐτὸν ἀπέκτειναν, καὶ ἐξέβαλον
ἔξω τοῦ ἀμπελῶνος. 5 Τί οὖν ποιήσει ὁ κύριος τοῦ ἀμπελῶνος ; ἐλεύσεται
καὶ ἀπολέσει τοὺς γεωργοὺς, καὶ δώσει τὸν ἀμπελῶνα ἄλλοις. 19 Οὐδὲ τὴν
γραφὴν ταύτην ἀνέγνωτε; Λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες,
οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας" | παρὰ Κυρίου ἐγένετο αὕτη:
καὶ ἔστι θαυμαστὴ ἐν ὀφθαλμοῖς ἡμῶν. (7) 12 Καὶ ἐζήτουν αὐτὸν κρα-
τῆσαι καὶ ἐφοβήθησαν τὸν ὄχλον, ἔγνωσαν γὰρ ὅτι πρὸς αὐτοὺς τὴν παρα-
βολὴν εἶπε, καὶ ἀφέντες αὐτὸν ἀπῆλθον.
(Gz) 15 Καὶ ἀποστέλλουσι πρὸς αὐτὸν τινὰς τῶν Φαρισαίων καὶ τῶν ‘Hpw-
διανῶν ἵνα αὐτὸν ἀγρεύσωσι λόγῳ" "ὁ οἱ δὲ ἐλθόντες λέγουσιν αὐτῷ, Διδάσκαλε,
οἴδαμεν ὅτι ἀληθὴς εἶ, καὶ οὐ μέλει σοι περὶ οὐδενός: οὐ γὰρ βλέπεις εἰς πρόσ-
wrov ἀνθρώπων, ἀλλ᾽ ἐπ’ ἀληθείας τὴν ὁδὸν τοῦ Θεοῦ διδάσκεις" ἔξεστι
κῆνσον Καίσαρι δοῦναι, ἣ οὗ ; δῶμεν, ἣ μὴ δῶμεν ; "5 Ὁ δὲ εἰδὼς αὐτῶν τὴν
ὑπόκρισιν εἶπεν αὐτοῖς, Τί με πειράζετε ; φέρετέ μοι δηνάριον ἵνα ἴδω" 15 οἱ δὲ
ἤνεγκαν: καὶ λέγει αὐτοῖς, Tivos ἡ εἰκὼν αὕτη καὶ ἡ ἐπιγραφή; οἱ δὲ εἶπον
αὐτῷ, Καίσαρος" " καὶ ἀποκριθεὶς ὁ ᾿Ιησοῦς εἶπεν αὐτοῖς, ᾿Απόδοτε τὰ Καίσαρος
Καίσαρι, καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ: καὶ ἐθαύμασαν én’ αὐτῷ. ;
18 Καὶ ἔρχονται Σαδδουκαῖοι πρὸς αὐτὸν, οἵτινες λέγουσιν ἀνάστασιν μὴ
εἶναι, καὶ ἐπηρώτησαν αὐτὸν λέγοντες, 9 Διδάσκαλε, Μωσῆς ἔγραψεν ἡμῖν,
ὅτι ἐάν τινος ἀδελφὸς ἀποθάνῃ, καὶ καταλίπῃ γνναῖκα, καὶ τέκνα μὴ ἀφῇ, ἵνα
λάβῃ ὁ ἀδελφὸς αὐτοῦ τὴν γυναῖκα αὐτοῦ, καὶ ἐξαναστήσῃ σπέρμα τῷ ἀδελφῷ
αὐτοῦ. ™ Ἑπτὰ οὖν ἀδελφοὶ ἦσαν' καὶ ὃ πρῶτος ἔλαβε γυναῖκα, καὶ ἀποθνή-
σκων οὐκ ἀφῆκε σπέρμα: * καὶ ὁ δεύτερος ἔλαβεν αὐτὴν, καὶ ἀπέθανε, καὶ
οὐδὲ αὐτὸς ἀφῆκε σπέρμα: καὶ ὁ τρίτος ὡσαύτως: καὶ ἔλαβον αὐτὴν οἱ ἑπτὰ,
καὶ οὐκ ἀφῆκαν σπέρμα: ἐσχάτη πάντων ἀπέθανε καὶ ἡ γυνή. 33. Ἔν τῇ οὖν
ἀναστάσει, ὅταν ἀναστῶσι, τίνος αὐτῶν ἔσται γυνή ; οἱ γὰρ ἑπτὰ ἔσχον αὐτὴν
γυναῖκα. 3: Καὶ ἀποκριθεὶς ὁ ᾿Ιησοῦς εἶπεν αὐτοῖς, Οὐ διὰ τοῦτο πλανᾶσθε,
μὴ εἰδότες τὰς γραφὰς μηδὲ τὴν δύναμιν τοῦ Θεοῦ; 35 ὅταν γὰρ ἐκ νεκρῶν
ἀναστῶσιν, οὔτε γαμοῦσιν οὔτε γαμίσκονται, ἀλλ᾽ εἰσὶν ὡς ἄγγελοι οἱ ἐν τοῖς
οὐρανοῖς. “5 Περὶ δὲ τῶν νεκρῶν ὅτι ἐγείρονται, οὐκ ἀνέγνωτε ἐν τῇ βίβλῳ
Μωῦσέως ἐπὶ τοῦ Βάτου, ὡς εἶπεν αὐτῷ ὁ Θεὸς, λέγων: ᾿Εγὼ 6 Θεὸς
᾿Αβραὰμ, καὶ Θεὸς Ἰσαὰκ, καὶ Θεὸς Ἰακώβ; 7 οὐκ ἔστιν Θεὸς νεκρῶν
ἀλλὰ ζώντων: ὑμεῖς οὖν πολὺ πλανᾶσθε.
(Fr) 3. Καὶ προσελθὼν εἷς τῶν Γραμματέων ἀκούσας αὐτῶν συζητούντων, εἰδὼς
ὅτι καλῶς αὐτοῖς ἀπεκρίθη, ἐπηρώτησεν αὐτόν, Ποία ἐστὶ πρώτη πάντων ἐντολή ;
γνάθος, est, auctore Hesychio, εἰς γνάθους τύπτω, cedo in malas,
et γαστρίζω est, γαστέρα τύπτω, cf. schol. ad Aristoph. Equitt.
v. 178, add. Aristoph. Vespp. 1519. Diog. Laért. vii. 172, εἰ Casuu-
bonus a 1.; ita quoque κεφαλαιοῦν, est vulnerare caput.” (Kuin.,
6. ἔσχατον) No other revelation therefore is now to be expected
from God. (Cp. Heb, i, 2 1 Pet. i. 20.) If Christianity, as
preached by Christ and His Apostles, is true, then all additions to it
Ignorance of them is the root of error.
Luke xx. 42), and a
been called ὁ Βάτος from its subject,
MATT. LUKE.
XXL
37
88
Ses ὃ
XXII.
RBBB S Sas
S388
xx.
13
18
4
16
BR SR
g
them in their synagogues, ‘ being read there every Sabbath day * (Acts
xv. 21); but he was only known to the Gentiles | by his wriftnge.
24. μὴ εἰδότες τ. γ.} ‘ beoanse you do not know the Scriptures.’
28. ἐπὶ τοῦ Βάτου] St. Mark mentions the book of Moses (cf.
particular section of it, which may perh
Exod. iii. ; as 8 parti song
of David seems to have been called ‘the bow,’ from its subject.
have
(in the way of new articles of faith) are false and antichristian.
12. ἔγνωσαν) Our Lord's later parables appear to have been
designedly made clearer than the earlier ones; so that even they
who were most blinded By peeludice could not fail to see their mean-
ing and were warned by Him even to the end. It is added here that
“they left Him,” not He them.
18. dwooriddovar] Matt. xxii. 15.
19. Μωυσῆς ἔγραψεν) So St. Luke xx. 28; but St. Matthew has
here (xxii. 24) Μωυσῆς εἶπεν, Moves spake to the forefathers of
those for whom St. Matthew specially wrote, and Moses spake to
co i. 18, See there, ver. 22.) Some compare Rom. xi. ὦ, ἐν
"HAia—the section concerning Elias.
— ἐγὼ ὁ Θεός] See Matt. xxii. 32.
28. καὶ προσελθών] See Matt. xxii. 34.
— πρώτη πάντων ἐντολή] Elz. πασῶν, but πάντων has been
restored from the best MSS., and means not only, what is the first of
commandments (ἐντολῶν), but something more than that, — viz.
what is the first commandment, and principal of all things? ὡς
rie a 13, μία πάντων ἣ γε ἀληθὴς φιλοσοφία. iner, Gr.
p. 160.
MATT. LUKE.
ST. MARK XII. 29—44. XII. 1—7. 119
wut. xx. Ὁ ὁ δὲ ᾿Ιησοῦς ἀπεκρίθη αὐτῷ, Ὅτι πρώτη πάντων ἐντολὴ, "AKove, Ἰσραήλ'
Κύριος ὁ Θεὸς ἡμῶν Κύριος εἷς ἐστι 8) καὶ ἀγαπήσεις Κύριον τὸν
Θεόν σου ἐξ ὅλης τῆς καρδίας σου, καὶ ἐξ ὅλης τῆς ψυχῆς σου,
καὶ ἐξ ὅλης τῆς διανοίας σου, καὶ ἐξ ὅλης τῆς ἰσχύος Gow αὕτη
πρώτη ἐντολή" *! καὶ δευτέρα ὁμοία αὕτη, ᾿Αγαπήσεις τὸν πλησίον σον
ὡς σεαντόν" μείζων τούτων ἄλλη ἐντολὴ οὐκ ἔστι. (5) ὅ3 Καὶ εἶπεν αὐτῷ
ὁ γραμματεύς, Καλῶς διδάσκαλε, ἐπ’ ἀληθείας εἶπας, ὅτι εἷς ἐστι, καὶ οὐκ ἔστιν
ἄλλος πλὴν αὐτοῦ 88 καὶ τὸ ἀγαπᾷν αὐτὸν ἐξ ὅλης τῆς καρδίας, καὶ ἐξ ὅλης
τῆς συνέσεως, καὶ ἐξ ὅλης τῆς ψυχῆς, καὶ ἐξ ὅλης τῆς ἰσχύος, καὶ τὸ ἀγαπᾷν
τὸν πλησίον ὡς ἑαυτὸν, πλεῖόν ἐστι πάντων τῶν ὁλοκαυτωμάτων καὶ θυσιῶν.
(Ὁ * Καὶ ὁ ᾿Ιησοῦς ἰδὼν αὐτὸν ὅτι νουνεχῶς ἀπεκρίθη εἶπεν αὐτῷ, Οὐ μακρὰν
εἶ ἀπὸ τῆς βασιλείας τοῦ Θεοῦ. Καὶ οὐδεὶς οὐκέτι ἐτόλμα αὐτὸν ἐπερωτῆσαι.
40 of
2 καὶ
τ
“2 ῖι (Fz) © Καὶ ἀποκριθεὶς ὁ ᾿Ιησοῦς ἔλεγε, διδάσκων ἐν τῷ ἱερῷ: Πῶς λέγουσιν
4. 48 οἱ Γραμματεῖς, ὅτι ὁ Χριστὸς vids ἐστι Δαυΐδ; * αὐτὸς γὰρ Aavid λέγει ἐν
4 πνεύματι ἁγίῳ, Εἶπεν ὁ Κύριος τῷ κυρίῳ μου, Κάθου ἐκ δεξιῶν μου,
᾿ς ἘΔ ἕως ἂν θῶ τοὺς ἐχθρούς cov ὑποπόδιον τῶν ποδῶν σου. * Αὐτὸς
οὖν Δαυὶδ λέγει αὐτὸν κύριον, καὶ πόθεν vids αὐτοῦ ἐστι ; Καὶ ὁ πολὺς ὄχλος
ἤκουεν αὐτοῦ ἡδέως.
bine. ae (2) 3 Kat ἔλεγεν αὐτοῖς ἐν τῇ διδαχῇ αὐτοῦ, Βλέπετε ἀπὸ τῶν Γραμματέων,
8 τῶν θελόντων ἐν στολαῖς περιπατεῖν, καὶ ἀσπασμοὺς ἐν ταῖς ἀγοραῖς, © καὶ
11 «41 πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς, καὶ πρωτοκλισίας ἐν τοῖς δείπνοις"
κατεσθίοντες τὰς οἰκίας τῶν χηρῶν καὶ προφάσει μακρὰ προσευχόμενοι, οὗτοι
λήψονται περισσότερον κρῖμα.
ΧΧΙ. a a a
1 a) {| Kat καθίσας ὁ ᾿Ιησοῦς κατέναντι τοῦ γαζοφυλακίου, ἐθεώρει πῶς
ὁ ὄχλος βάλλει χαλκὸν εἰς τὸ γαζοφυλάκιον, καὶ πολλοὶ πλούσιοι ἔβαλλον
8 πολλά: “2 καὶ ἐλθοῦσα μία χήρα πτωχὴ ἔβαλε λεπτὰ δύο, ὅ ἐστι κοδράντης.
8 “Kal προσκαλεσάμενος τοὺς μαθητὰς αὐτοῦ λέγει αὐτοῖς, ᾿Αμὴν λέγω ὑμῖν,
ὅτι ἡ χήρα αὕτη ἡ πτωχὴ πλεῖον πάντων βέβληκε τῶν βαλλόντων εἰς τὸ γαζο-
λ ά 4 , x 3 a 4 > a ν ‘aX. 9 δὲ aA
4 φυλάκιον: “ πάντες yap ἐκ τοῦ περισσεύοντος αὐτοῖς ἔβαλον, αὕτη δὲ ἐκ τῆς
ε 2A , μὴ t é Or x 4 2A
Ἐπ ὑστερήσεως αὐτῆς πάντα ὅσα εἶχεν ἔβαλεν, ὅλον τὸν βίον αὐτῆς.
1° 6 XII. (9 Καὶ ἐκπορευομένον αὐτοῦ ἐκ τοῦ ἱεροῦ, λέγει αὐτῷ εἷς τῶν
8 μαθητῶν αὐτοῦ! Διδάσκαλε, ἴδε, ποταποὶ λίθοι καὶ ποταπαὶ οἰκοδομαί:
ε "5 A 9 Ν 7A ’ , ‘ , 3 i
ὁ ᾿Ιησοῦς ἀποκριθεὶς εἶπεν αὐτῷ, Βλέπεις ταύτας τὰς μεγάλας οἰκοδομάς ;
ς © (ὦ οὐ μὴ ἀφεθῇ λίθος ἐπὶ λίθῳ, ὃς οὐ μὴ καταλυθῇ. ὃ Καὶ, καθημένον αὐτοῦ
3 ἊΨ a? a ae a 2 , Ls > ἰδί Πέ
1 εἰς τὸ ὄρος τῶν ᾿Ελαιῶν κατέναντι τοῦ ἱεροῦ, ἐπηρώτων αὐτὸν κατ᾽ ἰδίαν Πέτρος
καὶ ᾿Ιάκωβος καὶ ᾿Ιωάννης καὶ ᾿Ανδρέας, * Εἰπὲ ἡμῖν, πότε ταῦτα ἔσται ; καὶ
8 τί τὸ σημεῖον ὅταν μέλλῃ πάντα ταῦτα συντελεῖσθαι ; ὃ ὁ δὲ ᾿Ιησοῦς ἀποκριθεὶς
> aA 2 2 , ea , . 6 ΝΣ ‘ 2d, ,
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9
ἐπὶ τῷ ὀνόματί μου λέγοντες, Ὅτι ἐγώ εἰμι καὶ πολλοὺς πλανήσουσιν. ἴ Ὅταν
29. ἄκουε, ᾿'σραήλ] Deut. vi. 4, a remarkable text, which was
recited twice 8 day ss bec leraclite ; and called, from its first word,
IOP (shema), i.e. ‘hear.’ (Goodwin, Moves, p. 92. Buztorf, Syn.
c. 9.) Perhaps our Lord in saying this pointed to the Jephillim, or
Palade Ἁ of the Herts, Ὁ ee words nape litange ‘
. ἐν τῇ διδαχῇ) i.g. ἐν τῷ διδάσκειν, i.e. icly; or, as St.
Luke an Gx. I i ἀλούοννοι παντὸς τοῦ λαοῦ. Ai the com-
mencement of His Ministry He spake in Parables of a general import
. iv. 2); but His warnings to the People and to their Peachers
‘xi. 12) were more solemn and clear at the close of His ministry.
— θελόντων) θέλω in LXX = γι (haphets), loving. “ Cupide
studentium ; ex fastu et tumore animi.” Glass. Phil. p. 362. See x.
35, θέλομεν, 6. g. ‘ valde optamus.”
— ἐν στολαῖε) “ Vestibus promissis ad talos et fimbriatis.” See
Matt. xxiii. 5.
40. οἱ κατεσθίοντες: Those devourers of widows’ houses—the
shall receive greater damnation. A common ute of the article wi
the Vocative. Matt. vii. 23; xxiii. 24, οἱ διυλίζοντες. Luke vi.
20. 25. James iv. 13; and the use of it here places them before the
eye, and indeed they seem to have been present. Cp. Matt. xxiii. 14.
41. τοῦ γαζοφνλακίου] The Corban, of which there were seve-
ral, for several uses; probably in the court of the women, beyond
which this widow would not have been permitted to go. See Light-
foot.
_—Xadndv] Not brass, or copper merely. (See Luke xxi. 1, ra
δῶρα, and here πολλά.) It is used here as the Roman as for mone
generally of whatever metal, as the Greek ἄργνροε, and Fren
Argent. See above, vi. 8.
= κοδράντη} A Roman word, quadrans. See ii. 4, one-fourth
of the as.
48. πλεῖον-- βέβληκε) 2 Cor. viii. 12. “ Uberior est nummus ὁ
parvo, quam thesaurus 6 msximo; quia non quantum detur sed
quantum resideat, expenditar.” (Ambrose.)
Cu. ΧΙ. 1. καὶ ixwopevoudvov] See Matt. xxiv. 1.
8. Πέτρον] St. Peter, St. Mark's master, was present at this dis-
course. He gives a testimony to St. Matthew's accuracy by adopting
his report with some additions, showing his own independent know-
ee (vv. 9—13), which are in like manner embodied by St. Luke
in his recital (xxi. 12—17).
120 ST. MARK XIII. 8—82.
» MATT. LUKE.
δὲ ἀκούσητε πολέμους καὶ ἀκοὰς πολέμων, μὴ θροεῖσθε: δεῖ yap γενέσθαι ddd XXIV.
οὕπω τὸ τέλος" ὃ ἐγερθήσεται yap ἔθνος ἐπὶ ἔθνος καὶ βασιλεία ἐπὶ βασιλείαν,
καὶ ἔσονται σεισμοὶ κατὰ τόπους, καὶ ἔσονται λιμοὶ καὶ ταραχαί (5) " ἀρχαὶ
ὠδίνων ταῦτα. Βλέπετε δὲ ὑμεῖς ἑαντούς: παραδώσουσι γὰρ ὑμᾶς εἰς συνέδρια,
a > LY 4 Ν 2 Ν ε , », ,
καὶ εἰς συναγωγὰς δαρήσεσθε, καὶ ἐπὶ ἡγεμόνων καὶ βασιλέων σταθήσεσθε
ἕνεκεν ἐμοῦ εἰς μαρτύριον αὐτοῖς. (τ) 1° Καὶ εἰς πάντα τὰ ἔθνη δεῖ πρῶτον
κηρυχθῆναι τὸ εὐαγγέλιον. (Az)! Ὅταν δὲ ἄγωσιν ὑμᾶς παραδιδόντες, μὴ
A ld , 4A a 9 3 aN “a en > > cA
προμεριμνᾶτε τί λαλήσητε, μηδὲ μελετᾶτε: ἀλλ᾽ ὃ ἐὰν δοθῇ ὑμῖν ἐν ἐκείνῃ
ἢ ὥρᾳ, τοῦτο λαλεῖτε: οὐ γάρ ἐστε ὑμεῖς οἱ λαλοῦντες, ἀλλὰ τὸ Πνεῦμα τὸ
ἅγιον. |? Παραδώσει δὲ ἀδελφὸς ἀδελφὸν εἰς θάνατον, καὶ πατὴρ τέκνον"
καὶ ἐπαναστήσονται τέκνα ἐπὶ γονεῖς, καὶ θανατώσουσιν αὐτούς. |. Καὶ ἔσεσθε
μισούμενοι ὑπὸ πάντων διὰ τὸ ὄνομά pour ὁ δὲ ὑπομείνας εἰς τέλος, οὗτος
σωθήσεται.
(2) 4 Ὅταν δὲ ἴδητε τὸ βδέλυγμα τῆς ἐρημώσεως, (1) τὸ ῥηθὲν ὑπὸ
Δανιὴλ τοῦ προφήτου, ἑστὸς ὅπου οὐ δεῖ, ὁ ἀναγινώσκων νοείτω, τότε οἱ
ἐν τῇ ᾿Ιουδαίᾳ φευγέτωσαν εἰς τὰ ὄρη, 15 ὁ δὲ ἐπὶ τοῦ δώματος μὴ καταβάτω
> A > », δὲ » PNAS ἃ , > Lal 207 > aA 16 Ne > 4
εἰς τὴν οἰκίαν, μηδὲ εἰσελθέτω Gpai τι ἐκ τῆς οἰκίας αὐτοῦ, 16 καὶ ὁ εἰς τὸν
ἀγρὸν ὧν μὴ ἐπιστρεψάτω εἰς τὰ ὀπίσω ἄραι τὸ ἱμάτιον αὐτοῦ. (Fr) "7 Οὐαὶ
δὲ ταῖς ἐν γαστρὶ ἐχούσαις καὶ ταῖς θηλαζούσαις ἐν ἐκείναις ταῖς ἡμέραις.
(Ὁ 18 Προσεύχεσθε δὲ ἵνα μὴ γένηται ἡ φυγὴ ὑμῶν χειμῶνος. (4) 19 Ἔσον-
ται yap ai ἡμέραι ἐκεῖναι θλῖψις, οἵα οὐ γέγονε τοιαύτη ἀπ᾽ ἀρχῆς κτίσεως
ἧς ἔκτισεν ὁ Θεὸς ἕως τοῦ νῦν, καὶ οὐ μὴ γένηται. (42) 9 καὶ εἰ μὴ Κύριος
ἐκολόβωσε τὰς ἡμέρας, οὐκ ἂν ἐσώθη πᾶσα σάρξ' ἀλλὰ διὰ τοὺς ἐκλεκτοὺς͵
ovs ἐξελέξατο, ἐκολόβωσε τὰς ἡμέρας. (i) 3) Καὶ τότε ἐάν τις ὑμῖν εἴπῃ,
᾿Ιδοὺ ὧδε ὁ Χριστὸς, ἤ: ἰδοὺ ἐκεῖ, μὴ πιστεύετε (τ) 3 ἐγερθήσονται yap
ψευδόχριστοι καὶ ψευδοπροφῆται, καὶ δώσουσι σημεῖα καὶ τέρατα, πρὸς τὸ
ἀποπλανᾷν, εἰ δυνατὸν, καὶ τοὺς ἐκλεκτούς. (5) 3 Ὑμεῖς δὲ βλέπετε: ἰδοὺ
, ἢ ΄ 24» λλ᾽ 3 > 7%, a e Ἀ AY 0 a
προείρηκα ὑμῖν πάντα. AN’ ἐν ἐκείναις ταῖς ἡμέραις, μετὰ τὴν «θλῖψιν
ἐκείνην, ὁ ἥλιος σκοτισθήσεται, καὶ ἡ σελήνη οὐ δώσει τὸ φέγγος αὐτῆς,
35 καὶ οἱ ἀστέρες τοῦ οὐρανοῦ ἔσονται ἐκπίπτοντες, καὶ αἱ δυνάμεις αἱ ἐν τοῖς
οὐρανοῖς σαλευθήσονται. (Fr) 3 Καὶ τότε ὄψονται τὸν Υἱὸν τοῦ ἀνθρώπου
ἐρχόμενον ἐν νεφέλαις μετὰ δυνάμεως πολλῆς καὶ δόξης. “1 Καὶ τότε ἀπο-
στελεῖ τοὺς ἀγγέλους αὐτοῦ, καὶ ἐπισυνάξει τοὺς ἐκλεκτοὺς αὐτοῦ ἐκ τῶν
τεσσάρων ἀνέμων, am ἄκρον γῆς ἕως ἄκρου οὐρανοῦ. 38 ᾿Απὸ δὲ τῆς συκῆς
μάθετε τὴν παραβολήν: ὅταν αὐτῆς ἤδη ὁ κλάδος ἁπαλὸς γένηται, καὶ ἐκφνῇ
a vA ’ ν > AY ΝΥ θέ, 3 0 29 ν a e aA ν aA
τὰ φύλλα, γινώσκετε ὅτι ἐγγὺς τὸ θέρος ἐστίν" “5 οὕτω καὶ ὑμεῖς, ὅταν ταῦτα
ἴδητε γινόμενα, γινώσκετε ὅτι ἐγγύς ἐστιν ἐπὶ θύραις. 89 ᾿Δμὴν λέγω ὑμῖν,
ὅτι οὐ μὴ παρέλθῃ ἡ γενεὰ αὕτη, μέχρις οὗ πάντα ταῦτα γένηται. 8): Ὃ οὐρανὸς
καὶ ἡ γῆ παρελεύσεται, οἱ δὲ λόγοι μου οὐ μὴ παρέλθωσι.
(Ὁ * Περὶ δὲ τῆς ἡμέρας ἐκείνης ἢ τῆς ὥρας οὐδεὶς οἶδεν, οὐδὲ οἱ ἄγγελοι
ε»5 9 aA ὑδὲ ε en > XN ε ,
οἱ ἐν οὐρανῷ, οὐδὲ ὁ Υἱὸς, εἰ μὴ ὁ Πατήρ.
9. εἰς συναγωγὰς δαρήσεσθε}] εἰς σ. is something more than 25. ἔσονται ἐκπίπτοντες
14
ΧΧΙ.
10
ul
8ee2 6 ὃ
A Hebraism, as ἔσεσθε μισούμενοι,
ἐν συναγ.-.--- Ἐν συν. would mean, ye shall be beaten i the Syna-
es, i.e. in the Buildings, without any reference to people in them.
ut δαρήσεσθε εἰς is, Ye will be exposed to public punishment before
the eyes of congregations in Synagogues, for their pleasure. Cp. above
on i. 89, κηρύσσων εἰς τὰς cuvaywyds.
μὴ προμεριμνᾶτε] They were to take heed not to premedi-
tate, because it should be given them what to say. For it would not
be they who spake, but the Holy Ghost, and they should have a
mouth and wisdom which none of their enemies (for enemies they
should have) would be able to gainsay or resist. An argument for
the Inspiration of Holy i i For if this divine wiedom and
utterance was given them to enable them to address a comparatively
small number of persons in their own age, how much more in their
writings for the use of all nations in all ages of the World!
14. τὸ βδέλυγμα τῆς ἐρημώσεω:] See on Matt. xxiv. 15.
Matt. xxiv. 9. Mark xiii. 13.
$2. οὐδὲ ὁ Tics] A sentence perverted by the Arians and 5 mers
who affirmed that Christ’s knowledge, not only as Son of Man (cf.
Luke ii. 52), but as Son of God, was limited.
The sense appears to be,—the Son, Who is the Eternal Adyoe,
or Word, the ‘ Dei Legatus,’ and so the only Minister and Messenger
of Divine Revelation to man, does not know it so as to reveal it to
ou; it is no part of his bs pat to do so. Axgust. de Trin. xii. 3,
‘Non its sciebat, ut tunc discipulis indicaret ; sicut dictum est ad
Abraham (Gen. xxii. 12), Nunc cognovi, quod timeas Deum, quia et
ipse Abraham sibi in ill probatione probatus innotuit.” And in
8. vi., ‘‘ Hoc ideo dictum est, quia per Filium hominis hoc non
discunt ; non quod apud seipsum non noverit, sed secundum illud
locutionem Tentat nos Deus ut sciat, hoc est,—secire nos faciat.” Cf.
Glass, Philol. p. 102, and see note on Matt. xxiv. 36.
ST. MARK XIII. 35---7γ8. XIV. 1—4.
68 ΄-
(Hr) ® Βλέπετε, ἀγρυπνεῖτε καὶ προσεύχεσθε: οὐκ οἴδατε γὰρ πότε ὁ καιρός
, > , aA Q AY aA
(Hr) * ‘As ἄνθρωπος ἀπόδημος ἀφεὶς τὴν οἰκίαν αὐτοῦ, καὶ δοὺς τοῖς
MATT. LUKE.
XXVI. XXII.
ἐστιν.
121
δούλοις αὐτοῦ τὴν ἐξουσίαν καὶ ἑκάστῳ τὸ ἔργον αὑτοῦ, καὶ τῷ θυρωρῷ
3 la Ψ Cl
ἐνετείλατο ἵνα γρηγορῇ.
Cr) ® Γρηγορεῖτε οὖν: οὐκ οἴδατε γὰρ πότε ὁ
κύριος τῆς οἰκίας ἔρχεται: ὀψὲ, ἢ μεσονυκτίον, ἣ ἀλεκτοροφωνίας, ἢ πρωΐ
δδ un ἐλθὼν ἐξαίφνης εὕρῃ ὑμᾶς καθεύδοντας. ὅ1 “Α δὲ ὑμῖν λέγω, πᾶσι λέγω,
Γρηγορεῖτε.
187
VI
ot Ror cw 9
XIV. (7) : Ἦν δὲ τὸ πάσχα καὶ τὰ ἄζυμα μετὰ δύο ἡμέρας καὶ ἐζήτουν
οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς πῶς αὐτὸν ἐν δόλῳ κρατήσαντες ἀποκτείνωσιν"
) 3 ἔλεγον δὲ, Μὴ ἐν τῇ ἑορτῇ, μήποτε θόρυβος ἔσται τοῦ λαοῦ.
ὄντος αὐτοῦ ἐν Βηθανίᾳ, ἐν τῇ οἰκίᾳ Σίμωνος τοῦ λεπροῦ κατακειμένου αὐτοῦ
ἦλθε γυνὴ ἔχουσα ἀλάβαστρον μύρου νάρδου πιστικῆς πολυτελοῦς, καὶ συν-
τρίψασα τὸν ἀλάβαστρον κατέχεεν αὐτοῦ κατὰ τῆς κεφαλῆς. “ Ἦσαν δέ τινες
Cr) ὃ Καὶ
ἀγανακτοῦντες πρὸς ἑαντοὺς καὶ λέγοντες, Εἰς τί ἡ ἀπώλεια αὕτη τοῦ μύρου
Similarly, our Lord says that “ the Father judgeth no maz, but
hath committed all judgment to the Son” (John v. 22. 27), And
yet He says that to sit on His right hand is not His to give, except
to those for whom it has been pre of His Father. (See on
Matt. xx. 28. Mark x. 40.) And so while in a certain sense
the Father does not judge the world, but the Son judges it, yet it
is also true that the Father will judge the world (Acts xvii. 31),
because He will do it by the Son. So it is also true that the Son, as
Son, knoweth not the Day of Judgment, because the Father “hath
ut the times and seasons in His own power” (Acts i. 7), and the
‘ather will reveal them when He thinks meet; and therefore it is no
part of the office of the Son to know, i.e. to reveal the Day of Judg-
ment. And yet in the Son absolutely (though not relatively to us)
are hid all the treasures of wisdom and (Col. ii. 3). He is
the Power of God and the Wisdom of God (1 Cor. i. exe It pleased
the Father that in Him should all falness dwell (Col. i.19). And the
Father showeth Him all things that Himself doth (John v. 20). And
therefore as St. Ambrose (on Luke xvii. 31) says, “ Quomodo Filius
nescire potest quod Pater novit, chm in Patre Filius sit? sed cur
nolit dicere ostendit alio loco” (Acts i. 7). And see also the
of St. Luke (x. 22) cited by Au -» p. 472, and 1 Cor. i. 24. ts
St. A ine says, ‘in Patre Filius scit;” though it is no part of
His office to reveal it “" ἃ Patre.”
Christ is the One Divine Teacher of the World (see Matt. xxiii.
8—10), and He teaches by silence as well as by eloquence ; He in-
structs us by concealing certain things as well as by revealing others.
He thus exercises our faith and hope, as Aug says (ad Ps. xxxvi.):
“Quis Dominus noster Jesus Christus Magister nobis missus est,
etiam Filium hominis dixit aescire illum diem, quia in magisteri
ejus non erat ut per eum sciretur & nobis. Neque enim aliquid scit
‘ater quod Filius nescit, ciim ipsa scientia Patris illa sit que sapientia
Ejus est: est autem Sapientia Kjus, Filius Ejus, Verbum Ejus. Sed
sicut quia nobis scire non proderat quod quidem 1116 noverat, qui nos
docere venerat non tamen hoc quod nobis nosse non proderat; non
Sia sicut Magister aliquid docuit, sed sicut magister aliquid non
τί. ”
37. γρηγορεῖτε] On the date of St. Mark's Gospel, as far as it
may be determinable from these prophecies, see on Matt. xxiv. 22.
Cu. XIV. 8. καὶ ὄντο] See Matt. xxvi. 6.
— ἀλάβαστρον] Rendered by some 2 flask of alabaster; but it
seems rather to have been 8 vase, Both forms, ἀλάβαστρον and
ἀλάβαστρος, are in use; and ἀλάβαστρον is explained by Hesych.
by μυροθήκη, a box or vase for unguent. Hence Theocr. xv. 10,
υρίω δὲ μύρω χρύσει' ἀλάβαστρα: and Euthym. renders it by
ἀγγεῖον μυρόδοχωον (cp. on Matt. xxvi. 7); and Bede says bere,
‘6 Eat ἐτῈ ϑελαρὸ genus marmoris candidi, quod ad vasa unguentaria
cavari solet, ed quod optimé servare ea incorrupta dicitur "ἢ lest the
virtue of the aromatic nard, which was probably of a volatile quality,
should escape. Hence we may explain συντρίψασα in this verse ;
see note on that word.
The word ἀλάβαστρον signifying tho material (alabaster) is used
in the same way as the word a glass with us (and 80 υ. 13, κεμώμιον
S8aros); it was probably 8 vase scooped out of alabaster, white and
almost transparent, and closed up with the same substance.
( -- eet idl pegs καὶ alate “πίστεως ire ke
Theophyl.), genuine ; and in this sense it is rendered in the iac
and other \ oamine and so Winer, G. G., p. 89. Observe, it ie the
nard, the “ frutex aromatica” (see Bede), and not the μύρον, or μπ-
gwent, which is described by this epithet: and this consideration
ecems to exclude the interpretation potable, liquid (from πίνω, πιστὸς,
fEschyl. Prom. 488). vapdos πιστική is contrasted with pseudo-
sardus (on which seo Plin. N. H. xii. 26). Eusebius (Dem. Ev. 9)
describes the Gospel as the εὐφροσύνη τοῦ πιστικοὺ τῆς καινῆς
διαθήκης κρώματος.
Υ ee were many kinds of nard: “Sunt multa ejus genera sed
OL.
omnia hebetiora preter Indicum quod pretiosius est” (Bede), and it
was often adulterated (Dicscor. Mat. Med. i. 6. Meyer). Therefore
it is not without good reason that the Evangelists, St. Mark and
St. John (xii. 3), observe that this παρὰ was πιστική. Perhaps aleo,
as the action had 2 spiritual meaning, being, as our Lord declares, of
a ic character, the word πιστική my be designed to serve as a
memento that alee {προσφοραὶ to Christ should be not only
soatly {πολυτελέίῃ, ut should also be πιστικαὶ, ine, sincere ;
the fruits of a lively and loving πίστις, or faith, in Him. It is ob-
servable, that 2 faithful woman is called γυνὴ πιστικὴ (A ἐ
ii. 38); and, as says, “devotio hsec Marie Domino ministrantis
Jidem et pietatem designat Ecclesiz.”
Herod's offerings to the Temple were πολυτελεῖς, but they
were not πιστικαί. And is not this the case too often in the
Church ἢ
— συντρίψασα] Having broken the vase in order to show that
the nard was genuine and unadulterated, and as imported from its
native land. is action was like that of breaking the seal, by which
a vessel containing foreign aromatic liquids has been secured by those
who made them.
There seems also to be something significant in the act described
by συντρίψασα. Some Expositors, indeed, suppose that the nard
was contained in a flask, and that only the seck of the flask was
broken off, and a portion of the contents poured out. But the verb
συντρίβω means more than thie. It is used by the LXX for the
Hebrew yy (shabhar), to shiver in pieces. Gen. xix. 9, Exod. ix. 25.
Lev. vi. 28. See also the passages where it is used in the New Tes-
tament, Matt. xii. 20, of a reed ; Mark v. 4, of fetlers ; John xix. 36,
of a bone; Rev. ii. 37, ὁ pe vessels. In fact, συντρίβω indi-
cates that the affectionate Mary, in the devout prodigality of her love,
gave—not a part—but the twhole of the precious contents, and did not
spare the vase itself, in which they were held, and which was broken
in the service of Christ.
Thus also she took care in her reverence for Christ that the
nard and the vessel (things of precious value, and of frequent use in
banquets and festive pleasures of this world for man's gratification
and lunes) having now been used for this sacred service of anointing
the Body of Christ, should never be applied to any other less holy
use.
This act of Mary providing that what had been consecrated to
the unction of Christ's Body should never be afterwards employed in
secular uses, is exemplary to us; and the same spirit of reverence ap-
pears to have guided the Church in setting apart, from all profane and
common uses, by consecration, places and things for the service of
Christ's mystical Body, and for the entertainment of His presence.
It seems also to have directed her in reverently consuming at the
Lord's Table what remains of the consecrated elements in the Com-
munion of His Body and Blood.
The word συντρίψασα, here used by the Holy Spirit, can hardly
fail to suggest another reflection. It corresponds exactly to the Latin
term contero, to bruise ther ; whence the word contrition is de-
tived,—and is applied specially, in a spiritual sense, to the heart, both
.in the Old snd New Testament. Thus Isaiah (Ixi. 1) and St. Luke
(iv. 18) declare that Christ came to heal the contrite, or bruised, or
broken in heart,—rovs συντετριμμένους τὴν καρδίαν.
In this respect the alabaster vase in Mary's hand, broken, and
pouring out in loving abundance and unsparing effusion the whole of
its precious contents on Christ’s Head, is a beautiful emblem of the
contrite and broken heart, pouring out itself in acts of penitential love
on Christ and His members, and thinking nothing too costly for that
holy and blessed service. The Church says to Christ in the Canticles
(i. 12), * While the King sitteth at His table, my spikenard sendeth
forth the smell thereof.” She imitates Mary; and every plow soul
imitates her,—and by its offerings of love to Christ, especially at His
table, it pours forth “ δ odour of a sweet smell, a sacrifice acceptable,
well pleasing to God.” (Phil. iv. 18. Eph. v.
122 ST. MARK XIV. 5—22.
MATT. LUKE.
γέγονεν ; ὃ ἠδύνατο yap τοῦτο τὸ μύρον πραθῆναι ἐπάνω τριακοσίων δηναρίων, xxvi. xx.
καὶ δοθῆναι τοῖς πτωχοῖς" καὶ ἐνεβριμῶντο αὐτῇ. 5 Ὁ δὲ ᾿Ιησοῦς εἶπεν, “Agere
αὐτὴν, τί αὐτῇ κόπους παρέχετε; καλὸν ἔργον εἰργάσατο ἐν ἐμοί: 7 πάντοτε
γὰρ τοὺς πτωχοὺς ἔχετε μεθ᾽ ἑαντῶν, καὶ ὅταν θέλητε δύνασθε αὐτοὺς εὖ
ποιῆσαι ἐμὲ δὲ οὐ πάντοτε ἔχετε. (FH) ὃ Ὃ ἔσχεν αὕτη ἐποίησε, προέλαβε
μυρίσαι μου τὸ σῶμα εἰς τὸν ἐνταφιασμόν. 3 ᾿Αμὴν λέγω ὑμῖν, ὅπου ἂν
κηρυχθῇ τὸ εὐαγγέλιον τοῦτο εἰς ὅλον τὸν κόσμον, καὶ ὃ ἐποίησεν αὕτη λαλη-
θήσεται εἰς μνημόσννον αὐτῆς.
δώδεκα ἀπῆλθε πρὸς τοὺς ἀρχιερεῖς ἵνα παραδῷ αὐτὸν αὐτοῖς: " οἱ δὲ ἀκού-
σαντες ἐχάρησαν, καὶ ἐπηγγείλαντο αὐτῷ ἀργύριον δοῦναι, καὶ ἐζήτει πῶς
εὐκαίρως αὐτὸν παραδῷ.
12 Καὶ τῇ πρώτῃ ἡμέρᾳ τῶν ἀζύμων, ὅτε τὸ πάσχα ἔθνον, λέγουσιν αὐτῷ
οἱ μαθηταὶ αὐτοῦ, Ποῦ θέλεις ἀπελθόντες ἑτοιμάσωμεν ἵνα φάγῃς τὸ πάσχα ;
1δ καὶ ἀποστέλλει δύο τῶν μαθητῶν αὐτοῦ, καὶ λέγει αὐτοῖς, Ὑπάγετε εἰς τὴν
πόλιν, καὶ ἀπαντήσει ὑμῖν ἄνθρωπος κεράμιον ὕδατος βαστάζων: ἀκολουθήσατε
αὐτῷ,
Ποῦ ἐστι τὸ κατάλυμα, ὅπου τὸ πάσχα μετὰ τῶν μαθητῶν μου φάγω ;
αὐτὸς ὑμῖν δείξει ἀνώγεον μέγα ἐστρωμένον ἕτοιμον" ἐκεῖ ἑτοιμάσατε ἡμῖν.
16 Καὶ ἐξῆλθον οἱ μαθηταὶ αὐτοῦ, καὶ ἦλθον εἰς τὴν πόλιν, καὶ εὗρον καθὼς
εἶπεν αὐτοῖς, καὶ ἡτοίμασαν τὸ πάσχα.
17 Καὶ ὀψίας γενομένης ἔρχεται μετὰ τῶν δώδεκα: (4) 18 καὶ ἀνακειμένων
αὐτῶν καὶ ἐσθιόντων, εἶπεν ὁ ᾿Ιησοῦς, ᾿Αμὴν λέγω ὑμῖν ὅτι εἷς ἐξ ὑμῶν παρα-
δώσει με, ὁ ἐσθίων μετ᾽ ἐμοῦ: (42) 13 οἱ δὲ ἤρξαντο λυπεῖσθαι, καὶ λέγειν αὐτῷ
εἷς καθ᾽ εἷς, Μήτι ἐγώ ; καὶ ἄλλος, Μήτι ἐγώ; (ἢ) 3 ὁ δὲ ἀποκριθεὶς εἶπεν
αὐτοῖς, Εἷς ἐκ τῶν δώδεκα, ὁ ἐμβαπτόμενος per ἐμοῦ εἰς τὸ τρυβλίον.
(Ὁ 3} ὁ μὲν Υἱὸς τοῦ ἀνθρώπον ὑπάγει, καθὼς γέγραπται περὶ αὐτοῦ: οὐαὶ δὲ
τῷ ἀνθρώπῳ ἐκείνῳ δι’ οὗ ὁ Υἱὸς τοῦ ἀνθρώπον παραδίδοται: καλὸν ἦν αὐτῷ
εἰ οὐκ ἐγεννήθη ὁ ἄνθρωπος ἐκεῖνος.
(2) 3 Καὶ ἐσθιόντων αὐτῶν, λαβὼν ὁ ᾿Ιησοῦς ἄρτον εὐλογήσας ἔκλασε, καὶ
1
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26
5. τριακοσίων δηναρίων] These words of Judas afford the clue
to the reason for the transfer of this incident (which took place on
the day before the triumphal entry described chap. xi. 2—11) to this
place in the Evangelist’s narrative. See on Matt. xxvi. 6, where the
contrast is similarly marked by the juxta-position of Mary and Judas,
and of thethree hundred pence and the thirty pieces of silver.
Thus Christ is justified in His divine dealings with the traitor
His Apostle, * one of the twelve” (v. 10), whose sordid sin is silently
condemned by the large and liberal love of this faithful woman.
And in speaking of her, our Lord addressed silently and indirectly a
rebuke and warning to Judas, without publishing the traitor's evil
thoughts,—and thus the spirit of love strove with him to the last.
. ρα ἂν Psat ts τὸ pro até that the Gospel would be
preac! roughout the world. erefore ite propagation is a proo
of Hie truth, and of its truth. ᾿
10. καὶ) Notwithstanding what he had seen done by Mary, and
heard from Christ concerning her, and notwithstanding that he was
εἶς τῶν ae How much is suggested by these words,—how little
expressed
12. τῇ πρώτῃ ἡμέρᾳ τῶν ἀζύμων] The 15th of Nisan or Abib,
as appears from what follows here, Sta τὸ πάσχα ἔθυον, and from
St. Luke (xxii. 7), ἐν ᾧ ἔδει θύεσθαι τὸ πάσχα. Cp. Exod. xii. 6.
15—17. Deut. xvi. 1—6. Levit. xxiii. δ. Num. ix. 3; xxviii. 16.
The hal lambs were to be slain on the 15th day of Abib,
“ἴῃ the place which the Lord should choose,"—-i. ὁ. at Jerusalem, in
the Temple, “‘ between the two evenings,” Draw Ὁ) (bein haare-
bayim, at “the going down of the sun.” Exod. xii. 6; xvi. 12;
xxix. 39, Levit. xxiii. 5. Deut. xvi. 6,7. They were to be eafen in
the night,—i. e. on the 15th of the month before sunrise; the com-
mencement of the 15th being dated from the sunset of the 14th.
Joseph. Ant. iii. 10; xi. 4; ii. 15.
The Evangeliets (Mark xiv. 12. Luke xxii. 7) distinguish be-
tween θύειν τὸ πάσχα and φαγεῖν τὸ wdoxa,—the lamb of
each household ἐθύετο on the 14th in the Temple; but ἐφάγετο
on the 15th in private houses, by their several households.
κεράμιον ὕδατοι)] An earthen vessel containing water. The
Fathers consider this as symbolical of the ὕδωρ βαπτίσματος, as
manuductory to the Christian Passover or holy Eucharist, See Cyril,
in ar ie Euthym., Theophyl., Bede, and St. Ambrose on Luke
xxii. 13.
The grace given in the ὕδωρ βαπτίσματος is contained in
κεράμια, or ra σκεύη. We have this treasure of baptismal
grace in earthen vessels (2 Cor. iv. 7), and therefore it is to be
guarded carefully. Cp. Luke xxii. 10. But it leads on to other
graces,—even to the Communion of Christ's Blessed Body and Blood,
which makes us to dwell in Him, and gives a gracious pledge of a
glorious Resurrection, when our earthen vessels, our vile bodies of
clay, may be made like unto His glorious body. (Phil. iii. 21.)
16. ἀνώγεον] Many MSS. have ἀνώγαιον : but αἴ and ε had the
same sound; and therefore this can hardly be called a various read-
ing. Many MSS. have avdyatov,—an uncommon form, but suffi-
ciently authorized, and received by Griesb. and others, perhaps rightly.
Cp. Luke xxii. 12, Suidas interprets it as bwap wou οἴκημα.
Observe, it is called μέγα here, and by St. Luke. There seems
to be something significant in this mention of its being darge ; for,
for thirteen persons it need not have been 20; and this may pe
be explained by the circumstance stated by ancient authorities (see on
Acts 1. 13; ii. 4 46; v.42) that this dvwyeov, belonging as is pro-
bable to one who was or became a disciple of our Lord's, and would
give such a place for holy uses, was no other than the ὑπερῷον, οἴκου,
or chamber, where our Lord appeared after His Resurrection, and
where the Apostles met after the Ascension, and where the Holy
Ghost descended on the Day of Pentecost, and where they met for
Prayer and for the celebration of the Holy Communion, and which
became afterwards well known as a Christian Church,—the Mother
Church of Christendom. See J Mede's Works, p. 321, 322;
and see on Acts ii. 44; iv. 32. 34, 35. Ἂν
- ἐστρωμέ ον) With couches, στρώματα, &., for reclining
at table.
43. λαβὼν ὁ ᾿Ιησοῦς ἄρτον] Sce Matt. xxvi. 26. He changed
the ἌΡΑ Sacrifice into στ κακή αὶ Sacrament; taking bread
and wine, and thus showing the abolition of the Aaronical Priest-
hood, and that He is a Priest for ever, after the order of Melchizedek.
See Gen, xiv. 18. Ps. cx. 4. Heb. ν. 6—10; vi. 20.
— ἔκλασε) He brake the bread with His own hands,—showing
that His death was voluntary. (Bede.)
MATT. LUKE.
ST. MARK XIV. 23—51. 128
XXL XXHL ἔδωκεν αὐτοῖς καὶ εἶπε, Λάβετε, τοῦτό ἐστι τὸ σῶμά pov. (*) 3 Kai λαβὼν
Ξ
ὅ ὃ 5
a
a2
δ ἃ ὁ
41
τὸ ποτήριον εὐχαριστήσας ἔδωκεν αὐτοῖς" καὶ ἔπιον ἐξ αὐτοῦ πάντες. 3: Καὶ
εἶπεν αὐτοῖς, Τοῦτό ἐστι τὸ αἷμά μον τὸ τῆς καινῆς διαθήκης τὸ περὶ πολλῶν
ἐκχυνόμενον. 5. ᾿Αμὴν λέγω ὑμῖν, ὅτι οὐκέτι οὐ μὴ πίω ἐκ τοῦ γεννήματος
τῆς ἀμπέλου ἕως τῆς ἡμέρας ἐκείνης ὅταν αὐτὸ πίνω καινὸν ἐν τῇ βασιλείᾳ
τοῦ Θεοῦ.
(47) 35. Καὶ ὑμνήσαντες ἐξῆλθον εἰς τὸ ὄρος τῶν ᾿Ελαιῶν. (15) 7 Καὶ λέγει
αὐτοῖς ὁ ᾿Ιησοῦς, Ὅτι πάντὲς σκανδαλισθήσεσθε ἐν ἐμοὶ ἐν τῇ νυκτὶ ταύτῃ,
ὅτι γέγραπται, Πατάξω τὸν ποιμένα, καὶ διασκορπισθήσεται τὰ πρό-
Bara: (τῇ) 3 ἀλλὰ μετὰ τὸ ἐγερθῆναί με προάξω ὑμᾶς εἰς τὴν Γαλιλαίαν.
3) 9. Ὁ δὲ Πέτρος ἔφη αὐτῷ, Καὶ εἰ πάντες σκανδαλισθήσονται, ἀλλ᾽ οὐκ
ἐγώ: © καὶ λέγει αὐτῷ ὁ ᾿Ιησοῦς, ᾿Αμὴν λέγω σοι, ὅτι σὺ σήμερον ἐν τῇ
νυκτὶ ταύτῃ, πρὶν ἣ δὶς ἀλέκτορα φωνῆσαι, τρὶς ἀπαρνήσῃ pe (Fr) * ὁ δὲ ἐκ
περισσοῦ ἔλεγε μᾶλλον, ᾿Εάν με δέῃ συναποθανεῖν σοι οὐ μή σε ἀπαρνήσομαι'
ὡσαύτως δὲ καὶ πάντες ἔλεγον.
(29 3. Καὶ ἔρχονται εἰς χωρίον οὗ τὸ ὄνομα Τεθσημανῆ: καὶ λέγει τοῖς
μαθηταῖς αὐτοῦ, Καθίσατε ὧδε ἕως προσεύξωμαι: (Fr) ὃ καὶ παραλαμβάνει
τὸν Πέτρον καὶ ᾿Ιάκωβον καὶ ᾿Ιωάννην μεθ᾽ ἑαντοῦ, καὶ ἤρξατο ἐκθαμβεῖσθαι
καὶ ἀδημονεῖν: 8: καὶ λέγει αὐτοῖς: (Fe) Περίλυπός ἐστιν ἡ ψυχή μου ἕως
θανάτου: μείνατε ὧδε καὶ γρηγορεῖτε. (7) * Καὶ προελθὼν μικρὸν ἔπεσεν
ἐπὶ τῆς γῆς, καὶ προσηύχετο ἵνα εἰ δυνατόν ἐστι παρέλθῃ ἀπ᾽ αὐτοῦ ἡ apa
86 καὶ ἔλεγεν, "ABBA ὁ Πατὴρ, Πάντα δυνατά cov παρίνεγκε τὸ ποτήριον
ἀπ’ ἐμοῦ τοῦτο. ἀλλ᾽ οὐ τί ἐγὼ θέλω, ἀλλὰ τί ov (7) * καὶ ἔρχεται καὶ
εὑρίσκει αὐτοὺς καθεύδοντας, καὶ λέγει τῷ Πέτρῳ, Σίμων, καθεύδεις ; οὐκ
ἴσχυσας play ὧραν γρηγορῆσαι; (3) ® Τρηγορεῖτε καὶ προσεύχεσθε, ἵνα
μὴ εἰσέλθητε εἰς πειρασμόν: τὸ μὲν πνεῦμα πρόθυμον, ἡ δὲ σὰρξ ἀσθενής.
(iy) 8. Καὶ πάλιν ἀπελθὼν προσηύξατο, τὸν αὐτὸν λόγον εἰπών. (Fr) “ Καὶ
ὑποστρέψας εὗρεν αὐτοὺς πάλιν καθεύδοντας ἦσαν γὰρ οἱ ὀφθαλμοὶ αὐτῶν
βεβαρημένοι: καὶ οὐκ ἤδεισαν τί αὐτῷ ἀποκριθῶσι.
(Ὁ) {1 Καὶ ἔρχεται τὰ τρίτον καὶ λέγει αὐτοῖς, Καθεύδετε τὸ λοιπὸν καὶ
ἀναπαύεσθε' ἀπέχει: ἦλθεν ἡ apa: ἰδοὺ, παραδίδοται ὁ Υἱὸς τοῦ ἀνθρώπον
εἰς τὰς χεῖρας τῶν ἁμαρτωλῶν.--- 43 ᾿Εγείρεσθε, ἄγωμεν, ἰδοὺ ὁ παραδιδούς με
ἤγγικε.
(59 48 Καὶ εὐθέως ἔτι αὐτοῦ λαλοῦντος παραγίνεται ᾿Ιούδας, εἷς ὧν τῶν
δώδεκα, καὶ μετ᾽’ αὐτοῦ ὄχλος πολὺς μετὰ μαχαιρῶν καὶ ξύλων, παρὰ τῶν
ἀρχιερέων καὶ τῶν γραμματέων καὶ τῶν πρεσβυτέρων. (3) “' Δεδώκει δὲ
6 παραδιδοὺς αὐτὸν σύσσημον αὐτοῖς λέγων, Ὃν ἂν φιλήσω αὐτός ἐστι κρα-
τήσατε αὐτὸν, καὶ ἀπαγάγετε ἀσφαλῶς. * Καὶ ἐλθὼν εὐθέως προσελθὼν αὐτῷ
λέγει, ἹΡαββὶ, paBBi, καὶ κατεφίλησεν αὐτόν: * οἱ δὲ ἐπέβαλον ἐπ᾽ αὐτὸν τὰς
εἴρας αὐτῶν καὶ ἐκράτησαν αὐτόν.
(23 5 Εἷς δέ τις τῶν παρεστηκότων σπασάμενος τὴν μάχαιραν ἔπαισε τὸν
δοῦλον τοῦ ἀρχιερέως, καὶ ἀφεῖλεν αὐτοῦ τὸ ὠτίον' (5) 4° Καὶ ἀποκριθεὶς
ὁ ᾿Ιησοῦς εἶπεν αὐτοῖς, ‘As ἐπὶ λῃστὴν ἐξήλθετε μετὰ μαχαιρῶν καὶ ξύλων,
συλλαβεῖν με; “ Kal ἡμέραν ἤμην πρὸς ὑμᾶς ἐν τῷ ἱερῷ διδάσκων, καὶ
οὐκ ἐκρατήσατέ pe ἀλλ᾽ ἵνα πληρωθῶσιν at γραφαί. (Ὁ) © Καὶ ἀφέντες
αὐτὸν πάντες ἔφυγον. (3) 5! Καὶ εἷς τις νεανίσκος ἠκολούθησεν αὐτῷ, περι-
πρτσ νυν ον τονε μον τε το τ προσ ἐδ τ eo tae ge ἐν ie
24. τοῦτό ἐστι τὸ αἷμά μου] See Matt. xxvi. 28, spects adopte the narrative of St. Matt. xxvi. 36—5], and thus gives a
— πολλῶν) i.e. all. See Matt. xx. 28; xxvi. 28. testimony to St. Matthew's accuracy.
82. καὶ ἔρχονται) See Matt. xxvi. 36. Christ teaches us, by His example, in our agonies of mind and
36. ’ABBa ὁ Πατήρ] See on Rom. viii. 15,
body, to pray; and He will have mercy on us, though from human
89. τὸν αὑτὸν λόγον εἰπών) This incident, as well as the use of | weakness we can do no more than repeat the same wo
the word ᾿Αββὰ (v. 36), is mentioned only by St. Mark, who thus 41. ἀπέχει] ἀπόχρη, ἐξαρκεῖ. (Hesych.)
shows his own independent knowledge here, and who in other re- 51. els τις νεανίσκος ἠκολούθησεν Τὰ young man could not have
124 ST. MARK XIV. 52—72.
βεβλημένος σινδόνα ἐπὶ γυμνοῦ" καὶ κρατοῦσιν αὐτὸν οἱ veavioxor
καταλιπὼν τὴν σινδόνα γυμνὸς ἔφυγεν ἀπ᾽ αὐτῶν.
(2) ὅ5 Καὶ ἀπήγαγον τὸν ᾿Ιησοῦν πρὸς τὸν ἀρχιερέα' καὶ συνέρχονται αὐτῷ
πάντες οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι καὶ οἱ Tpappareis.
Πέτρος ἀπὸ μακρόθεν ἠκολούθησεν αὐτῷ ἕως ἔσω eis τὴν αὐλὴν τοῦ ἀρχιερέως:
καὶ ἦν συγκαθήμενος μετὰ τῶν ὑπηρετῶν, καὶ θερμαινόμενος πρὸς τὸ φῶς.
(9 © οἱ δὲ a ts καὶ ὅλον τὸ ἐδ ἐζή ὰ τοῦ ᾿Ιησοῦ
T pxtepets καὶ ὅλον τὸ συνέδριον ἐζήτουν κατὰ Tov ᾿Ιησοῦ μαρτυ-
ao 3 aq A 9 9 Q 3 ψ δ6 N Ἂς > So
ρίαν εἰς τὸ θανατῶσαι αὐτόν: καὶ οὐχ εὕρισκον: * πολλοὶ yap ἐψευδομαρ-
τύρουν κατ᾽ αὐτοῦ, καὶ ἴσαι αἱ μαρτυρίαι οὐκ ἦσαν: (a) 51 καί τινες ἀνα-
στάντες ἐψευδομαρτύρουν κατ᾽ αὐτοῦ, λέγοντες, δ Ὅτι ἡμεῖς ἠκούσαμεν αὐτοῦ
λέγοντος, Ὅτι ἐγὼ καταλύσω τὸν ναὸν τοῦτον τὸν χειροποίητον, καὶ διὰ τριῶν
ε aA * > ig 3 ὃ ,’ 59 Ν ὑδὲ ν ν ε
ἡμερῶν ἄλλον ἀχειροποίητον οἰκοδομήσω" © καὶ οὐδὲ οὕτως ἴση ἦν ἡ μαρ-
τυρία αὐτῶν. © Καὶ ἀναστὰς ὁ ἀρχιερεὺς εἰς μέσον ἐπηρώτησε τὸν ᾿Ιησοῦν
λέγι ᾿ωϑ 9 , ὑδέν ae Se A 6] ¢ δὲ 2
wv, Οὐκ ἀποκρίνῃ οὐδέν ; τί οὗτοί cov καταμαρτυροῦσν ; © ὁ δὲ ἐσιώπα
καὶ οὐδὲν diexpivaro. Πάλιν ὁ ἀρχιερεὺς ἐπηρώτα αὐτὸν, καὶ λέγει αὐτῷ,
Σὺ εἶ ὁ Χριστὸς ὁ Υἱὸς τοῦ Εὐλογητοῦ; (35) 3 ὁ δὲ ἸΙησοῦς εἶπεν, ᾿Εγώ
> AY »¥ Ν LAN a > , > a s lal o
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ἔνοχον θανάτου. (=) © Καὶ ἤρξαντά τινες ἐμπτύειν αὐτῷ, καὶ περικαλύπτειν
τὸ πρόσωπον αὐτοῦ καὶ κολαφίζειν αὐτὸν, καὶ λέγειν αὐτῷ, Προφήτευσον. καὶ
οἱ ὑπηρέται ῥαπίσμασιν αὐτὸν ἔβαλλον.
(79 © Καὶ ὄντος τοῦ Πέτρον ἐν τῇ αὐλῇ κάτω ἔρχεται μία τῶν παιδισκῶν
aA > 4 67 3 ἰδ Lal Ν a 6 , > λέ > A λέ
τοῦ ἀρχιερέως, “Ἶ καὶ ἰδοῦσα τὸν Πέτρον θερμαινόμενον ἐμβλέψασα αὐτῷ λέγει,
Καὶ σὺ μετὰ τοῦ Ναζαρηνοῦ ᾿Ιησοῦ ἦσθα: (5) ® 6 δὲ ἠρνήσατο λέγων, Οὐκ
οἶδα οὐδὲ ἐπίσταμαι τί σὺ λέγεις: καὶ ἐξῆλθεν ἔξω εἰς τὸ προαύλιον" καὶ
ἀλέκτωρ ἐφώνησε. © Καὶ ἡ παιδίσκη ἰδοῦσα αὐτὸν πάλιν ἤρξατο λέγειν τοῖς
παρεστηκόσιν, Ὅτι οὗτος ἐξ αὐτῶν ἐστιν. 6 δὲ πάλιν ἠρνεῖτο. Καὶ μετὰ
Ν , ε με ¥ a 4 > ~ 2 >” tL ‘ ‘
μικρὸν πάλιν οἱ παρεστῶτες ἔλεγον τῷ Πέτρῳ, ᾿Αχηθῶς ἐξ αὐτῶν εἶ, καὶ yap
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ὀμνύναι: Ὅτι οὐκ οἶδα τὸν ἄνθρωπον τοῦτον ὃν λέγετε' (Ar) 72 καὶ ἐκ δευτέρον
ἀλέκτωρ ἐφώνησε. Καὶ ἀνεμνήσθη ὁ Πέτρος τὸ ῥῆμα ὃ εἶπεν αὐτῷ ὁ ᾿Ιησοῦς"
52 ὃ
, MATT. LUKE.
XXVI. XXII.
δ δε
(Fe) δ' Καὶ ὃ δε
δῦ
59
60
61
62
68
64
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66
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1
Ὅτι πρὶν ἀλέκτορα φωνῆσαι Sis, ἀπαρνήσῃ με τρίς: καὶ ἐπιβαλὼν ἔκλαιε.
been St. John or St. James the Less, as some have conjectured, or any
Apostle, for the Apostles had fled.
If this young man who followed our Lord was St. Mark himself,
as some suppose, and as seems probable, then this incident affords
evidence of St. Matthew's accuracy; for St. Mark, with one or two
additions of his own, adopts here St. Matthew's narrative of trane-
actions, which this young man, supposed to be St. Mark himself,
must have witnessed. This probably is the reason why an incident
otherwise seemingly so unimportant, is introduced by the Evan-
t.
Suppose also that the young man was not St. Mark, yet it is cer-
tain that only a person well acquainted with the scene from personal
knowledge, probably as an eye-witness, would have introduced into
his account of it so slight an incident as this. And therefore we have
here a testimony to St. Matthew's accuracy, whether we suppose the
young man to have been St. Mark or not. - a
— νεανίσκοι) for Ὁ) (nearim), young men, soldiers (2. Sem. ii. .
14. Gen. xiv. 24). The attendants in Acts v. 10 are also called
ψεανίσκοι.
52. γυμνός] i.e. with only a χιτὼν, or tunic.
hoc vocabulum, ut Hebr. ony et Lat. wudus, etiam de co, qui veste
exteriore caret, v.11 Sam. xix. 24. Es. xx. 3. Joh. xxi.7. Hesiod.
1 The following summary of interpretations of this much controverted
expression is from Meyer, p.171. It will be observed, that afier reciting
them all he adopts that which has been received by the Engii-h Autho-
rized Vervion: “" ἐπι. ἔκλαιε nicht: carpit flere (Valg., oa Ἔνι. Zig.,
Luther, Castal., Heins., Beng., Luem., Mich., Keinoel u. M ), da ἐπέβαλε
κλαίειν stehen miisste, und dieses heissen wiirde: er warf sich dazauf,
“ Adhibetur |
"Epy. 391, γυμνὸν σπείρειν, γυμνὸν δὲ βοωτεῖν Γυμνὸν δ᾽ ἀμάειν.
Virg. Georg. i. 299, nudus ara, sere nudus. Οἷς. p. Deiot. 9, Rez
thus) pai! Plin. epp. iii. 1, Spwrinna ἐπ sole ambulabat nudus.
(Kuta.
58, τὸν ἀρχιερέα] Caiaphas. See Matt. xxvi. 57, and for notes
to the end of this Chapter. ξ Ρ
δ4. φῶτ] By which his countenance was more easily recognized.
56. tea] consistent ; ἰδ ἴσοι is used by LX X for opr (‘ammim),
twins, pairs (Exod. xxvi. 24). Two witnesses at least were necessary
(Deut. xvii. ὃ 3 hn 15). τ gia } Our Lord, it
τὸν ν τοῦ parol ασφημίας i
would appear, spoke δεικτικῶς, identifyin; Hineelf with the Son of
Man (as described by Daniel, vii. 10), and confessing Himself to be
the Christ ; and this confirma the exposition given of Matt. xvi. 18,
Thus, in the opinion of the High Pricat, He was guilty of blasphemy.
For thie sense of βλασφημία, see note on Matt. xxvi. 65.
᾿ 79. ἀνεμ.---τὸ ῥῆμα 8) So D, E, F, G, H, K, and others,—a
stronger expression than dv. τοῦ ῥήματος, the reading of Elz.; dva-
μιμνήσκομαι is used with the accusative 2 Cor. vii. 15. Heb. x. 82.
It is something more than remembered ; he called to mind, and dwelt
upon in bis thoughts. An act of godly sorrow, and true tance,
oe ἐπιβαλών ἢ The meaning seems to be, He did not delay his
betrieb es, su weinen (vrgl. EBrasm. ἃ. Vatabdl.: ‘prorupit in Astom
auch nicht; cm s¢ foras projecisset (Bexa, Raphel, Vater ἃ. M.), da
ἐπιβαλὼν wohl heissen kinnte: als er darauf los gestilrzt war, nicht aber,
als er hinausgesttirzt war, zu welcher Alteration Matth. 26, 75. Luk. 22,
62 keinesweges berechtigen; auch nicht: vest- capili aoe Gevit (Theo-
payl., Salmas. de foen. Trap. p. 272, Calov., L. Bos, Wolf, Elsn., Krebe,
MATT. LUKE.
XXVIII. XXIII.
ul
12
18
14
ΒΞ. δὃ Κ
1
8
1
ST. MARK XV. 1—24.
XV. (Gf) ) Καὶ εὐθέως ἐπὶ τὸ πρωΐ συμβούλιον ποιήσαντες of ἀρχιερεῖς
μετὰ τῶν πρεσβυτέρων καὶ Γραμματέων, (535) καὶ ὅλον τὸ συνέδριον, δήσαντες
τὸν ᾿Ιησοῦν ἀπήνεγκαν καὶ παρέδωκαν τῷ Πιλάτῳ. (33) 2 καὶ ἐπηρώτησεν
αὐτὸν ὁ Πιλάτος, Σὺ εἶ ὁ βασιλεὺς τῶν ᾿Ιουδαίων ; Ὃ δὲ ἀποκριθεὶς εἶπεν
αὐτῷ, Σὺ λέγεις. ὃ Καὶ κατηγόρουν αὐτοῦ οἱ ἀρχιερεῖς πολλά. (7) 4 Ὁ δὲ
Πιλάτος πάλιν ἐπηρώτησεν αὐτὸν, λέγων, Οὐκ ἀποκρίνῃ οὐδέν; ἴδε, πόσα σον
καταμαρτυροῦσιν: (5) > ὁ δὲ ᾿Ιησοῦς οὐκέτι οὐδὲν ἀπεκρίθη, ὥστε θαυμάζειν
τὸν Πιλάτον.
(7) " Κατὰ δὲ ἑορτὴν ἀπέλυεν αὐτοῖς ἕνα δέσμιον ὅνπερ ἠτοῦντο. 1 Ἦν
δὲ ὁ λεγόμενος Βαραββᾶς μετὰ τῶν συστασιαστῶν δεδεμένος, οἵτινες ἐν τῇ
στάσει φόνον πεποιήκεισαν. ὃ Καὶ ἀναβοήσας ὃ ὄχλος ἤρξατο αἰτεῖσθαι
καθὼς ἀεὶ ἐποίει αὐτοῖς: 9 ὁ δὲ Πιλάτος ἀπεκρίθη αὐτοῖς λέγων, Θέλετε ἀπολύσω
ὑμῖν τὸν βασιλέα τῶν ᾿Ιουδαίων ; 30 ἐγίνωσκε γὰρ ὅτι διὰ φθόνον παραδεδώ-
κεισαν αὐτὸν οἱ ἀρχιερεῖς" (3) 1! οἱ δὲ ἀρχιερεῖς ἀνέσεισαν τὸν ὄχλον ἵνα
μᾶλλον τὸν Βαραββᾶν ἀπολύσῃ αὐτοῖς: (3) 12 ὁ δὲ Πιλάτος ἀποκριθεὶς πάλιν
εἶπεν αὐτοῖς, Τί οὖν θέλετε ποιήσω ὃν λέγετε βασιλέα τῶν ᾿Ιουδαίων ; | οἱ δὲ
πάλιν ἔκραξαν, Σταύρωσον αὐτόν' ὁ δὲ Πιλάτος ἔλεγεν αὐτοῖς, Τί γὰρ κακὸν
ἐποίησεν ; ot δὲ περισσοτέρως ἔκραξαν, Σταύρωσον αὐτόν' (5) 1ὅ ὁ δὲ
Πιλάτος, βουλόμενος τῷ ὄχλῳ τὸ ἱκανὸν ποιῆσαι, ἀπέλυσεν αὐτοῖς τὸν Βα-
ραββᾶν, καὶ παρέδωκε τὸν ᾿Ιησοῦν φραγελλώσας ἵνα στανρωθῇ.
(Fr) 15 Οἱ δὲ στρατιῶται ἀπήγαγον αὐτὸν ἔσω τῆς αὐλῆς, ὅ ἐστι πραιτώριον,
καὶ συγκαλοῦσιν ὅλην τὴν σπεῖραν, "Ἴ καὶ ἐνδύουσιν αὐτὸν πορφύραν, καὶ
περιτιθέασιν αὐτῷ πλέξαντες ἀκάνθινον στέφανον, 8 καὶ ἤρξαντο ἀσπάζεσθαι
αὐτόν, Χαῖρε, ὁ βασιλεὺς τῶν ᾿Ιουδαίων. 19 Καὶ ἔτυπτον αὐτοῦ τὴν κεφαλὴν
καλάμῳ, καὶ ἐνέπτυον αὐτῷ, καὶ τιθέντες τὰ γόνατα προσεκύνουν αὐτῷ"
308). 9 δ Κ“ 2 a nm Pa ‘ , . 2
(Gr) ὅ καὶ ὅτε ἐνέπαιξαν αὐτῷ, ἐξέδυσαν αὐτὸν τὴν πορφύραν καὶ ἐνέδυσαν
αὐτὸν τὰ ἱμάτια τὰ ἴδια, (7) καὶ ἐξάγουσιν αὐτὸν ἵνα σταυρώσωσιν αὐτόν.
2! Καὶ ἀγγαρεύουσι παράγοντά τινα Σίμωνα Κυρηναῖον, ἐρχόμενον ἀπ᾽ ἀγροῦ,
τὸν πατέρα ᾿Αλεξάνδρου καὶ “Povdov, ἵνα ἄρῃ τὸν σταυρὸν αὐτοῦ. (7) 3 Kat
φέρουσιν αὐτὸν ἐπὶ Γολγοθᾶ τόπον, ὅ ἐστι μεθερμηνενόμενον Κρανίου τόπος.
(iw) 33 Καὶ ἐδίδουν αὐτῷ πιεῖν ἐσμυρνισμένον οἶνον: ὁ δὲ οὐκ ἔλαβε.
(22. 3" Καὶ σταυρώσαντες αὐτὸν διαμερίζονται τὰ ἱμάτια αὐτοῦ, βάλλοντες
125
repentance, but immediately, although in the presence of persons who
were thirsting for his Master's blood, he made public profession of
sorrow and shame for his sin.
down the silver—and cast himself down, πρηνὴς γενόμενος, ἐλάκησε
Judas pirat τὰ ἀργύρια pb (Matt. xxvii. 5), he threw
wo
μέσος (Acts i. 18). The one was godly dejection and sorrow unto
He did not dismiss the thought of it
from his mind (οὐκ ἀπέβαλε), but on the contrary he gave his mind
to it; he, as it were, threw his whole mind and soul on his sin;
ἐπέβαλε, tayecit se. So Acts xxvii. 14, ἔβαλε κατ᾽ αὑτῆς ἄνεμος,
and Mark himself has (iv. 37), τὰ κύματα ἐπέβαλλεν ale τὸ
πλοῖον. So παραδῶ (sc. ἑαυτὸν), Mark iv. 29. So Acts iv. 15;
xxvii. 18, συνέβαλλον, and Acts xxvii. 43, ἀποῤῥίψανταςε, i.e.
cng cast themselves out (of the ship), So ἔστρεψε Θεὸς (Acts
vii. 42), God turned Himself, and ἀναστρέψαντες (Acts v. 22). And
80 ἔγειρε is used often by St. Mark (ii. 9. 11; iii. 3; v. 41; x. 49)
for arise. Thus St. Peter presents a noble example of public peni-
tence for a public sin; and commends the duty of consideration of our
sins, and of, cherishing a sense of them in our hearts, and of endea-
vouring to feel their guilt, instead of attempting to stifle the recol-
lection of them, and of hardening our hearts against the motions and
strivings of Conscience and God's Holy Spirit within us.
In the word ἐπιβαλὼν may there not also be ἃ contrast of
St. Peter's case with that of Judas? the one an encouragement to
trwe repentance (μετάνοια), the other a warning againet false
(μεταμέλεια). (Cp. 2 Cor. vii. 10.) St. Peter ἐπιβαλὼν ἔκλαιε.
Pischer, Rosenm., Paulus, Fritzsche ἃ. M.), was eine im Contexte nicht
derechtigte und bet ἐπιβάλλειν beispiellose Suppletion voraussetzt; auch
nicht, und zwar aus demselben Grunde: nackdem er die Augen auf Jesum
geworfen (Hammond, Palair.); auch nicht: addens, i.e. | rivcotge (Grot.),
‘was sprachwidrig ist, oder repetitis vicibus flevit (Cleric., Heupel, Miinth.),
was ein schon vorhergegangenes Weinen vorauseetzen wilrde (Theophr.
Char. 8. Diod. Sic. p. 345. B.). Sprachrichtig Bwald: einfailend mit den
Thrinen tiefer Reue in agen Laut des ihn weckenden Hahns. 8. Polyb. 1,
80, 1. 23, 1, 8. Stephan. Thes. ed. Hase 111. p. 1526. Schweigh. Lex.
Polyb. p. 244 f. So wiirde an ein lautes, dem Hahnenrufe gleichsam
antwortendes Weinen su denken sein. Sprachrichtig auch schon Casaud.
te the other was worldly sorrow and self-precipitation unto
leath.
— ἔκλαιε] wept, and continued weeping; something more than
ἔκλανσε. ᾿
Cu. XV. 1. πρωΐ] See Matt. xxvii. 1.
18. χαῖρε, ὁ βασιλεύε)] Thou that art the King—the reading of
A, C, Ἢ f G, and other MSS.—a stronger expression than χαῖρε
βασιλεῦ (ἐξιεν, and a more remarkable confession of the truth;
though they who uttered it knew it not.
19. τιθέντες τὰ γόνατα προσεκύνουν) This is mentioned only
by St. Mark, who also particularizes the place from which Simon
came and his sons, and in other respects adopts St. Matthew's nar-
rative here.
21. ἀγγαρεύουσι) See Matt. v. 4].
— ᾿Αλεξάνδρου καὶ ἹΡούφου)] Perhaps members of the Roman
Church. (See Rom. xvi. 13.) A confirmation of the opinion that
St. Mark wrote for the Romans ; he refers to some among them for a
testimony to his truth.
(κα: as), dann Welst. (‘cm animadvertisset’), Kypke, Glicki., de
Wette, Bornem. (in d. Stud. u. Krit. 1843, p. 139): als er daranf gemerkt
hatte, némlich auf dieses ῥῆμα Jesu, als er seine Erwigung darauf gerichtet
hatre (8. d. Beispiele su diesem unzweifelhaften Gebrauch von ἐπιβάλλειν
mit und ohne τὸν νοῦν oder τὴν διάνοιαν Ὁ. Welst. p. 632 f. Kypkel.
p- 196 f.). Letztere Fassung erecheint contextmiissiger, weil ἀνεμνήσθη
ete. vorhergeht, so dass ἐπ ὼν dem ἀνεμνήσθη als die sicht daran
kniipfende weitere tige Thitigkeit, die nun das Weinen zur Folge
men ,entepricht. etrus erinnert sich des Wortes, sinnt mack dartiber,
int.
126 ST. MARK XV. 25—47.
κλῆρον ἐπ᾽ αὐτὰ τίς τί ἄρῃ.
(=) * Καὶ ἦν ἡ ἐπιγραφὴ τῆς αἰτίας αὐτοῦ ἐπιγεγραμμένη, Ὃ ΒΑΣΊΛΕΥΣ
TAN ᾿ἸΟΥΔΑΙΩΝ. (ξ΄
δεξιῶν καὶ ἕνα ἐξ εὐωνύμων αὐτοῦ.
Καὶ μετὰ ἀνόμων ἐλογίσθη.
μουν αὐτὸν, κινοῦντες τὰς κεφαλὰς αὐτῶν καὶ λέγοντες, Οὐὰ, ὁ καταλύων τὸν
ναὸν καὶ ἐν τρισὶν ἡμέραις οἰκοδομῶν, 3 σῶσον σεαντὸν, καὶ κατάβα ἀπὸ τοῦ
σταυροῦ. (Fr) *! Ὁμοίως καὶ οἱ ἀρχιερεῖς ἐμπαίζοντες πρὸς ἀλλήλους, μετὰ
τῶν Γραμματέων, ἔλεγον, ἤάλλους ἔσωσεν, ἑαυτὸν οὐ δύναται σῶσαι. (35) 53 Ὁ
Χριστὸς, ὁ βασιλεὺς τοῦ ᾿Ισραὴλ, καταβάτω νῦν ἀπὸ τοῦ σταυροῦ, ἵνα ἴδωμεν
καὶ πιστεύσωμεν. (35) Καὶ οἱ συνεσταυρωμένοι αὐτῷ ὠνείδιζον αὐτόν. 83 Te-
νομένης δὲ ὥρας ἕκτης, σκότος ἐγένετο ἐφ᾽ ὅλην τὴν γῆν, ἕως ὥρας ἐννάτης"
(Hr) * καὶ τῇ ὥρᾳ τῇ ἐννάτῃ ἐβόησεν ὁ ᾿Ιησοῦς φωνῇ μεγάλῃ, λέγων, "Eat
᾿Ελωὶϊ, Kapa σαβαχθανί; ὅ ἐστι, μεθερμηνευόμενον, Ὃ Θεός μου, ὁ Θεός
μου, εἰς τί με ἐγκατέλιπες ; ® καὶ τινὲς τῶν παρεστηκότων ἀκούσαντες ἔλεγον,
᾿Ιδοὺ, ᾿Ηλίαν φωνεῖ: (33) 35 δραμὼν δὲ εἷς καὶ γεμίσας σπόγγον ὅξους, περιθείς
τε καλάμῳ, ἐπότιζεν αὐτὸν λέγων, “Agere, ἴδωμεν εἰ ἔρχεται ᾿Ηλίας καθελεῖν
αὐτόν.
(323) 5 Ὃ δὲ ᾿Ιησοῦς ἀφεὶς φωνὴν μεγάλην ἐξέπνευσε.
πέτασμα τοῦ ναοῦ ἐσχίσθη εἰς δύο ἀπὸ ἄνωθεν ἕως κάτω.
ὁ κεντυρίων ὁ παρεστηκὼς ἐξ ἐναντίας αὐτοῦ ὅτι οὕτω κράξας ἐξέπνευσεν,
εἶπεν, ᾿Αληθῶς 6 ἄνθρωπος οὗτος Υἱὸς ἦν Θεοῦ, (Fr) “0. ἦσαν δὲ καὶ γυναῖκες
ἀπὸ μακρόθεν θεωροῦσαι, ἐν αἷς ἦν καὶ Μαρία ἡ Μαγδαληνὴ, καὶ Μαρία ἡ
τοῦ ᾿Ιακώβον τοῦ μικροῦ καὶ Ιωσῆ μήτηρ, καὶ Σαλώμη, 4' αἱ καὶ ὅτε ἦν ἐν
τῇ Ταλιλαίᾳ ἠκολούθουν αὐτῷ καὶ διηκόνουν αὐτῷ: καὶ ἄλλαι πολλαὶ αἱ συν-
αναβᾶσαι αὐτῷ εἷς ‘Iepoodhupa.
(2) @ Καὶ ἤδη ὀψίας γενομένης, ἐπεὶ ἦν παρασκευὴ, ὅ ἐστι προσάββατον,
3 ἐλθὼν Ιωσὴφ ὁ ἀπὸ ᾿Αριμαθαίας, εὐσχήμων βουλευτὴς, ὃς καὶ αὐτὸς ἦν
προσδεχόμενος τὴν βασιλείαν τοῦ Θεοῦ, τολμήσας εἰσῆλθε πρὸς Πιλάτον,
καὶ ἠτήσατο τὸ σῶμα τοῦ ᾿Ιησοῦ: “ ὁ δὲ Πιλάτος ἐθαύμασεν εἰ ἤδη τέθνηκε:
καὶ προσκαλεσάμενος τὸν κεντυρίωνα, ἐπηρώτησεν αὐτὸν εἰ πάλαι ἀπέθανε"
4 καὶ γνοὺς ἀπὸ τοῦ κεντυρίωνος ἐδωρήσατο τὸ σῶμα τῷ ᾿Ιωσήφ.
ἀγοράσας σινδόνα, καθελὼν αὐτὸν ἐνείλησε τῇ σινδόνι, καὶ κατέθηκεν αὐτὸν
ἐν μνημείῳ ὃ ἦν λελατομημένον ἐκ πέτρας, καὶ προσεκύλισε λίθον ἐπὶ τὴν
θύραν τοῦ μνημείου. (Fr) “7 Ἢ δὲ Μαρία ἡ Μαγδαληνὴ καὶ Μαρία ᾿Ιωσῆ
ἐθεώρουν ποῦ τίθεται.
MATT. LUKE.
(2) 5 Ἦν δὲ dpa τρίτη καὶ ἐσταύρωσαν αὐτόν. xxvii. XXII.
Φ ἐδ
37
(72) 7 Kat σὺν αὐτῷ σταυροῦσι δύο λῃστὰς, ἕνα ἐκ 88
(π 2 Καὶ ἐπληρώθη ἡ γραφὴ ἡ λέγουσα,
(37) 39 Καὶ οἱ παραπορενόμενοι ἐβλασφή- 8ὃὃ 86
40
81
4:
43
4
48
49
34) 8 Καὶ τὸ κατα- ἢ 46
3.0) 8 Ιδὼν δὲ δ 41
δῦ 40
56
δ δε
50
61
δὲ 63
(F) 4 Καὶ so 88
60
61 65
25. ὥρα τρίτη] See on John xix. 14.
28. μετὰ ἀνόμων) Isa. liii. 12, where the LXX has ἐν τοῖς
ἀτόμοις ἐλογίσθη. ᾿Εν τοῖς ἀνόμοις is the Hebr.
(eth-posheim), from root ygg (pasha), to revolt or rebel, (Cp. Gen.
xviii, 23. 25.) | The sense therefore is, He who was a perfect example
of obedience counted a rebel, and punished as such.
29. καί) See Matt. xxvii. 39.
38. ὥρας ἕκτη.) St. Mark had related above ae 25), that He
was crucified at the third hour, nine o'clock; the darkness began at
noon and continued till three o'clock (Matt. xxvii, 45. Mark xv. 33,
Luke xxiii. 44), when our Lord expired.
84. "E\wt] St. Mark uses the Syriac or vernacular form, Hebr.
"HAL See Matt. xxvii. 46. Glass. Phil. p. 150. ‘ Even to His last
breath,” says ees He “ Christ honours the Hebrew Scripture.”
89. κεντυρίων)] St. Matt. (xxvii. 54) and St. Luke Cal: 47)
have ἑκατόνταρχος here. (Cf. ov. 44, 45. See above, ii. 3.)
40. τοῦ μικροῦ] This epithet is added by St. Mark (cp. Matt.
xv. 40), and appears to show that the other James, the son of Zebedee,
had been made generally known to the Church in some remarkable
manner when ἕν Mark wrote—probably by his martyrdom (Acts
xii. 2) ; and perhaps the other St. James, when elevated to be Bisho
of Jerusalem, had taken the name ὁ μικρὸς, in humility to distingui:
him from the other Apostle of the same name. BN ames i. 9.
— Σαλώμη] St. Matt. has here (xxvii. 56) μήτηρ τῶν υἱῶν
Ζεβιδαίου. en St. Mark wrote they were known more generally
by their own names; and it is probable that their mother's name was
then commonly known to be Salome. He mentions her here by
name in this honourable office of waiting at the cross, and as ps
followed Christ and ministered to Him. Before (x. 35) he had
the more paraphrastic expression, as on a lese creditable occasion, and
her sons were concerned in, and parties to, the ambitious
juest,
43, παρασκευή] The name by which Friday is now generally
known in Asia and Greece. This Friday, or προσάββατον (i.e. the
preversiien for the Sabbath), is called wapackevy tov πάσχα by
t. John (xix. 14), where see note.
48. ‘Aptuataias] See Matt. xxvii. 57.
- τολμήσας] i.e. ‘having taken courage.” For the use of
τολμάω, see Phil. i. 14. Rom. x. 20. Up to this time he had only
been a Disciple of Jesus in secret for fear of the Jews (see John
xix. 38); but now, when the Disciples had fied, he, struck by the
wonderful circumstances of the crucifixion, took courage, and went
boldly to Pilate. See xiv. 72. ᾿
44. ἰθαύμασεν εἰ] ‘wondered that.’ So ὧδ Ant. ix. 9. 2,
θαυμάζειν ἔλεγεν, εἰ τούτους ἡγεῖται θεούς. (Auin.)
48. ἀγοράσα:Ἱ The mention of buying here and in xvi. 1 seems
to be made to mark the ¢éime, i.e. to intimate that in the former case
the Sabbath had not begun, and that in the latter it was over. Seo on
Luke xxiii. 56.
41. τίθεται] Present tense—as usual with St. Mark. See xi. 8].
ST. MARK XVI. 1—9.
MATT. LUKE.
127
XXVIII. XXIV. XVI. (sm) 1 Kat διαγενομένου τοῦ σαββάτου Μαρία ἡ Μαγδαληνὴ καὶ
Μαρία ἡ τοῦ ᾿Ιακώβου καὶ Σαλώμη ἠγόρασαν ἀρώματα, ἵνα ἐλθοῦσαι ἀλεί-
ψωσιν αὐτόν: (+)? Καὶ λίαν πρωὶ τῆς μιᾶς σαββάτων ἔρχονται ἐπὶ τὸ
μνημεῖον, ἀνατείλαντος τοῦ ἡλίον' ὃ καὶ ἔλεγον πρὸς ἑαυτὰς, Τίς ἀποκυλίσει
eo
οι Ὁ ὦ ὃ9
λευκήν: καὶ ἐξεθαμβήθησαν.
ἡμῖν τὸν λίθον ἐκ τῆς θύρας τοῦ iov; ‘* καὶ ἀναβλέψασαι θεωροῦσιν
ἡμ ; bd μνημέε ρ
ὅτι ἀποκεκύλισται ὁ λίθος: ἦν γὰρ μέγας σφόδρα. ὅ Καὶ εἰσελθοῦσαι cis
τὸ μνημεῖον εἶδον νεανίσκον καθήμενον ἐν τοῖς δεξιοῖς, περιβεβλημένον στολὴν
383
Ww
Ὁ) ὃ Ὁ δὲ λέγει αὐταῖς, Μὴ ἐκθαμβεῖσθε:
Ἰησοῦν ζητεῖτε τὸν Ναζαρηνὸν τὸν ἐσταυρωμένον' ἠγέρθη. οὐκ ἔστιν ὧδε'
6 ἴδε, ὁ τόπος ὅπου ἔθηκαν αὐτόν! 1 ἀλλ᾽ ὑπάγετε, εἴπατε τοῖς μαθηταῖς αὐτοῦ
7 καὶ τῷ Πέτρῳ, ὅτι προάγει ὑμᾶς εἰς τὴν Γαλιλαίαν: ἐκεῖ αὐτὸν ὄψεσθε, καθὼς
8 9 εἶπεν ὑμῖν: (30) ὃ καὶ ἐξελθοῦσαι ἔφυγον ἀπὸ τοῦ μνημείου: εἶχε δὲ αὐτὰς
τρόμος καὶ ἔκστασις" καὶ οὐδενὶ οὐδὲν εἶπον: ἐφοβοῦντο γάρ.
a John 20. 14.
9 ε᾿Δναστὰς δὲ πρωΐ πρώτῃ σαββάτου ἐφάνη πρῶτον Μαρίᾳ τῇ Μαγδαληνῇ,
bien XVI. 1, καὶ diay. τ. o.] See Greg. M. Hom. in Ev, xxi.
Ρ. .
2. λίαν πρωΐ] See Matt. xxviii. 1.
4, ἣν γὰρ μέγας σφόδρα] The magnitude of the Stone was a
reason why even in the dimness of the morning (λίαν πρωΐ) they
could see that the Stone had been rolled away from the mouth of the
cave, and that the Sepulchre was Open. They then go forward and
see the bright raiment of the Angel shining in the rites of the
Cave at that early hour.
6. τὸν NaXupnvdv τὸν ἑστανρωμένον] The angel is not ashamed
of the cross (see Gal. vi. 14), nor of the ignominious name Nazarene.
The σταυρὸς of shame had become a netser (see Matt. ii. 23) of glory.
“ Radix amara crucis evanuit, flos vite cum fructibus surrexit in
gloria.” ἐν.
1. τῷ Πέτρῳ These words of the Angel are in St. Mark only,
and confirm the pamiby statement that his Gospel was due in great
measure to St. Peter (sce above, viii. 29); and being recorded here,
these words seem like the thankful acknowledgment of a contrite
heart, overflowing with love for the Divine tenderness to him after
his denial. (See xiv. 72.) And they beautifully illustrate our
Lord’s saying that there is joy among the Angels over one sinner that
“ari (Luke xv. 10).
. dvaorae] The genuineness of this and the remaining verses of
thie Gospel has been questioned. It is said that δὲ. Jerome affirms
(ad Hedib. iv. 172), that almost all the Greek MSS. are without this
portion of the Gospel!, But this allegation appears to be erroneous.
St. Jerome is writing to Hedibia, a lady living in France, who
asks him a question concerning the time of our Lord's Resurrection,
and His appearance to Mary Magdalene, and he is explaining in what
manner the account in δὲ, Mark's Gospel may be reconciled with
that of the other Evangelists. Even suppose there be a discrepancy,
he observes, then we may say that “non recipimus Marci testimo-
pom omnibus Grecim libris pene hoc capitulum in fine non haben-
tibus ΄
But perhaps the word ‘capitulum,’ as here used by St. Jerome,
does not mean any thing more than the section, consisting of three
verses, in which our Lord's appearance to Mary Magdalene is de-
scribed ; and St. Jerome's meaning may be, that this ‘ capitulum’ or
κεφάλαιον, at the close of St. Mark's Gospel, is absent from
many MSS.
But this sentence of St. Jerome ought not to have been construed
to mean that the whole of the remaining portion of the Gospel, con-
taining twelve verses (9—20), was not found in those MSS. Indeed,
St. Jerome himself affirms that τ. 14 ἐφ found in the Greek MSS.
He says (adv. Pelagian. ii. 6), “In quibusdam exemplaribus et
maximé in Grecis codicibus juxta Marcum in fine ejus Evangelii,
scribitur, Postea, cm occubnissent undecim non crediderunt.”
The fact is, that the whole of this portion (9—2}) ἐφ found in
all the extant Greek Munuscripts of St. Mark, with one or two
tions, particularly Codex B. or Vaticanus.
t is fund in almost all the Versions of the Gospel; in the
very ancient Curetonian Syriac Version lately discovered, verses
io are preserved; the rest of the Version of this Gospel being
iii. 10, 6), “In Evangelii ait Marcus, εἰ πὸ Jesus m
Vectuct lee cules @ ba τὲ σεῖϑες i.’ And a
confirmation of this teatimony has been recently discovered and pub-
lished by Dr. Cramer, Caten. in Marc. p. 449, ὁ μὲν οὖν Κυριος
μετὰ τὸ λαλῆσαι αὑτοῖς---Θεοῦ. Εἰρηναῖος ὁ τῶν ᾿Αποστόλων
πλησίον, ἐν τῷ πρὸς τὰς αἱρέσεις γ᾽ λόγῳ τοῦτο ἀνήνεγκεν τὸ
ῥητὸν ὡς Μάρκῳ εἰρημένον.
On the other hand, we have the assertion of Exsebius in the
fourth century, endeavouring to solve a difficulty concerning the time
of the Resurrection (Question. ad Marinum, in Mai's Collec. Vatic.
iv. p. 254, ed. Rom. 1847), and anying that the verses describing the
Resurrection are not found in all copies (ἐν ἅπασιν ἀντιγράφοιε)
of the Gospel of St. Mark; and that the most accurate copies end at
ἐφοβοῦντο γάρ. And he adds, “ that sf eaten which follows, being
rarely read in some copies, and not in all, may be regarded as super-
fluous, especially if it is found to contradict the testimony of the
other Evangelists.” :
“ This solution (adds Eusebius) may be offered, and so the ques-
tion may be disposed of.”
But, as Cardinal Mat has shown (p. 255), this testimony as to
the copies is controverted by other evidence; and, as if this way of
removing the difficulty did not quite satisfy his own mind, Eusebius
then proceeds to offer another solution.
t appears, also, that the Aimmonian Sections and the Eusebian
Canons were not originally continued beyond verse 8.
But the remarks of Eusebius (it may be oe ae by no
means of the same force, as a direct testimony would be, affirming
ae me portion (ev. 9—20) is not found in the MSS. of this
08)
PThey are offered in reply to an objection, and in order to solve
difficulty; and it is evident that neither the testimony of Eusebius
nor Jerome can be extended very far; they can only be applied to
the MSS. which happened to come under their own personal obserya-
tion.
For, if the verse itself had been absent from the MSS. generally
in other parts ef the world, the question proposed to Eusebius and
Jerome would never have arisen. The mention of the difficulty in
these verses is itself a proof that the verses were found in Manuscripts
in other parts of the world, particularly in the West. And, inasmuch
as St. Mark's Gospel was in all probability written in the West, and
particularly for the use of the West, the testimony of the West is of
more value than that of the “libri Gracie,” to which St. Jerome
refers; and the evidence of St. Jrenaus in the West, early in the third
century, must outweigh that of Eusebius and that of St. Jerome in the_
East in the fourth ; particularly that of St. Jerome, which is not in
harmony with itself, and may have been borrowed from Eusebius.
Besides, if it had been true, that these verses were not found in the
Manuscripts generally in the fourth century, how is it, that of the
many hacdreds of Manuscripts which exist now there should be only
one, of any note, in which these verses, and the whole of the residue,
to the end of the Gospel, are not found? How is it that they exist
in almost all the Versions of the Gospel? The circumstance that
Eusebius and others appeal to the absence of these verses (9, 10) from
some MSS., in order to get rid of a ditiealty, ests the belief that
some copyists might be disposed to end the Gospel with verse 8,
ἐφοβοῦντο yap, and so the omission might be propagated ; and it
also leads to a belief that these verses, st, to contain a difficulty,
were not very likely to be added to the Gospel of St. Mark by an
unauthorized hand, or to be received as they have been received in
almost Manuscript and Version of the :
There is a testimony also, coming from the Last, which deserves
particular notice. Victor of Antiock (or, as some say, St. Cyril of
Jerusalem), in his Comment on St. Mark, says thus :-—
“Since these verses (‘ Having risen on the first day of the week,’
v. 9, ὅς.) are added in some copies to the Gospel of St. Mark, and
since this account seems to disagree with that of St. Matthew, we will
say that it might be answered that this conclusion which is found in
some copies of St. Mark is spurious. But, in order that we may not
seem to take refuge in a plea made ready for the occasion, we will
read the verse thus,— Having arisen,” and then put a comma, and
80 introduce the words, “early on the first day of the week,” &c.
Davidson's Introduction, p. 164, and Tregelécs, on the printed Text of N. T. pp. 246—261, where are some excellent remarks on this subject.
1 See
3 Bee Cramer's Catena, p. xxvi.
128
ST. MARK XVI. 10—19.
ἀφ᾽ ἧς ἐκβεβλήκει " ἑπτὰ δαιμόνια' 10 ἐκείνη πορευθεῖσα ἀπήγγειλε τοῖς per’ v Lutes. 2.
αὐτοῦ γενομένοις, πενθοῦσι καὶ κλαίουσι: (53) |! κἀκεῖνοι ἀκούσαντες ὅτι ζῇ
καὶ ἐθεάθη ὑπ’ αὐτῆς ἠπίστησαν.
(Fn) 135 Μετὰ δὲ ταῦτα δυσὶν ἐξ αὐτῶν
περιπατοῦσιν ἐφανερώθη ἐν ἑτέρᾳ μορφῇ, πορευομένοις εἰς ἀγρόν: .ὃ κἀκεῖνοι
ἀπελθόντες ἀπήγγειλαν τοῖς λοιποῖς" οὐδὲ ἐκείνοις ἐπίστευσαν.
ς John 20. 19.
206
(x) 14 °°Tote- 1 Cor. 15. 5, 7.
pov ἀνακειμένοις αὐτοῖς τοῖς ἕνδεκα ἐφανερώθη! καὶ ὠνείδισε τὴν ἀπιστίαν
αὐτῶν καὶ σκληροκαρδίαν, ὅτι τοῖς θεασαμένοις αὐτὸν ἐγηγερμένον οὐκ ἐπί-
orevoay ἰδ ἃ καὶ εἶπεν αὐτοῖς, Πορευθέντες εἰς τὸν κόσμον ἅπαντα, κηρύξατε 4 John 15. 16.
τὸ εὐαγγέλιον πάσῃ τῇ κτίσει 1° ὁ
ὃ πιστεύσας καὶ βαπτισθεὶς σωθήσεται'
ὁ δὲ ἀπιστήσας κατακριθήσεται. 17" Σημεῖα δὲ τοῖς πιστεύσασι ταῦτα παρ- «Luke 10.17.
ακολουθήσει. ἐν τῷ ὀνόματί μου δαιμόνια ἐκβαλοῦσι, γλώσσαις λαλήσουσι 5.1. ἃ 16. 18.
& 1.4. & 10. 46.
καιναῖς, 18 “ὄφεις ἀροῦσι, κἂν θανάσιμόν τι πίωσιν, οὐ μὴ αὐτοὺς βλάψῃ, 13 cor. 15. το,
ἐπὶ ἀῤῥώστους χεῖρας ἐπιθήσουσι, καὶ καλῶς ἕξουσιν.
Matthaci, N. Test. ii. p. 269.) “ But although” (cp. Cramer's
Jatena, p. 447), he adds, ‘‘the words * having arisen,’ Ὡς; are not
found in very many copies, because some thought them spurious, yet
we have found them in very many of the accurate copies; and accord-
ing to the copy of the Gospel received in Palestine (κατὰ τὸ Πα-
λαιστιναῖον Evayyéidtov Μάρκου), we have added them, as the true
original of St. Mark has them, and the account of the Resurrection of
our Lord,—that is, from the words ‘ having risen,’ down to ‘signs
following. Amen.’ ” (vv. 9—20.) ; ἢ
Besides, it may be added, this ue is acknowledged by
St. Hippolytus (scholar of St. Irenseus), Bishop of Portus, near Rome ;
and so the Roman Church, for which this Gospel was speciall
written, bears witness to it. (See Apost. Const. in Hippolyt. =
Fabric. i. 245.) See also the xxixth Homily of Grego e Great,
Bishop of Rome, cited below, v.17. It is acknowl ee by St. Au-
gustine (de Cons. Ev. iii. 24), and is commented on as authentic by
Bede ᾽ ), Theophylact (p. 263), and Euthym. (p. 116), and in the
trea.
Further, it is improbable that the Gospel ever ended with
ἐφοβοῦντο γάρ. Such a-conclusion is very abrupt, and, in this
respect, without paral in the New Testament. Again; all the
Gospels, and indeed all the Books of the New Testament (as might
be expected), end happily. This note of fear is ΥΩ unlike the con-
summation of the Gospel, which communicates “ glad tidings of great
joy.
mis There is, however, txternal evidence, which would seem to intimate
that this portion is not from the pen of St. Mark himeelf. Many ex-
promione occur in this section which are not found in any portion of
t. Mark; ©. g. πορεύομαι used thrice A 12, 15), and in no place
of St. Mark: θεάομαι used twice (11, 14), and in no other place of
St. Mark: ἕτερος, used v. 12, and in no other place of St. Mark:
ἐκεῖνος, put absolutely without a substantive three times (10, 13, 20),
and in no other place of St. Mark; and ὁ Κύριος used twice for
Christ (19, 20), and in no other place of St. Mark ; and the less com-
mon words, παρακολουθέω, ἑπακολουθέω, cuvepyiw, βεβαιόω.
In a word,—if we were to be called upon to determine this
uestion on infernal evidence alone, we might be disposed to conjecture
-that this portion was due rather to St. Luke or St. John than St. Mark.
However, arguments derived from the style of authors inspired
by the Holy Ghost, are to be used with great caution. The same
Spirit Who prompted and enabled them to write, might also prompt
and enable them to write in different styles on different occasions,
and thus show more clearly their dependence on Himself. How
different is the style of the two Epistles of St. Mark’s master—St.
Peter! How different the style of the Apocalypse and the Gospel of
St. John!
So great a change as that ht by the Resurrection of Christ
might suggest to St. Mark ἃ reason for change of style; as in music
changes are made to mark changes of action and feeling.
ut, after all, the question of authorship is comparatively of little
moment. It is sufficient to know that this portion of the Gospel is
received by the Universal Church bearing witness to it in the great
body of Manuscripts and Versions, and that it is received and read by
her as Holy Scripture ; in short, that it is received as the Word of
God by the Spirst of God in the Church of God.
Let us add, that the fact to which reference has been made, viz.
ip, is one of great importance and
This Fores may not have been penned by St. Mark himeelf.
This very doubt brings before our minds the momentous truth, that
it is not man who is the Author of Scripture, but God.
We do not know who was employed by the Holy Spirit to write
the Book of Job, or the conclusion of the Books of Deuteronomy, or
of Joshua, or many of the Pealms, but we receive them as Canonical
βεηριῦτο, and as the work of the Holy Ghost. If we knew by twhuse
hand every book of Scripture was penned, we might be tempted to
imagine that the inspiration of Scripture on the writers by
whose instrumentality Scripture was written, and not on the Holy
adhuc subtilids considerare debeamus.
Ghost, who employed them. Our ignorance of the human tastrument
raises our eyes to the Divine Agent ; it leads us to consider why wo
receive the Books of Scripture as Scripture; not because they were
indited by Moses or by David, by St. Matthew or by St. Paul,—but
because they are inspired by the Holy Ghost, and have been received
as such by the Voice of Christ speaking in His Body, the Church, to
which He has promised His presence and guidance for ever. Let,
therefore, this portion of the Gospel not have been written by St.
Mark, still it is as much a of the Gospel as what was written Ὁ
him ; and it serves to bring out forcibly the great truth, that though
all the Books of Scripture were anonymous, they would be no less
Scripture than they are now. It reminds us of our duty to distin-
ish, in sacred things, the human channel from the divine source.
t speaks to us of the solemn obligation under which we are to receive
the Scriptures and the Sacraments,—not because they are ministered
to us by the hands of this or that man, however holy he may be,—
but because they flow from the one fountain and well-spring of all
Truth and Grace,—the Wisdom and Love of Gop.
12. ἐν ἑτέρᾳ μορφῇ] cp. Luke xxiv. 16.
14. 50. ὕστερον---σημείων] See an excellent exposition of these
words in Greg. M. in Ev. hom. xxix. Ee.
16. τὸ εὐαγγέλιον) See above, x. 29.
— πάσῃ τῇ κτίσει τ Ὁ (col biryah), equivalent to all men,
that is not to Jews only and Samaritans, but Gentiles. (Rosex.)
Q 16. ὁ πιστούθαι] ove aise, ὅτι ὁ be ra μόνον, οὐδὲ, ὅτι ὁ
᾿απτισθεὶς μόνον" * ἀμφότερα συνέζευξε" θάτερον γὰρ θατέ-
ρου χωρὶς ov σώζει τὸν ἄνθρωπον. ., and cp. Theophyl. here.
τὰ σημεῖα The objection that such miracles as these, wrought
in the primitive times by the faithful, in evidence of the truth of
Christianity, are not now seen in the Church as signs of belief in
Christ, is considered by Greg. M. in Ev. hom. xxix., whose words
well deserve to be carefully read, especially by those who contend
that the presence of Miracles is a Note of the Church. His words
will perhaps have more weight with them, as coming from one
of the test of the Bishops of Rome. ‘Signa axtem eos qui
crediturt sunt, hac r. In nomine meo damonis efjicient ;
linguis loquentur novis ; serpentes tollent ; et si mortiferum quid bibe-
rint, non eis it; super manus ¢ ent, et bene habebunt.
Num quidnam, fratres mei, quia ista signa non facitis, minimé cre-
ditis? Sed πὼς necessaria in exordio lesie fuerunt. Ut enim
fides cresceret, miraculis fuerat nutrienda: quia et nos cm arbusta
plantamus, tamdiu eis aquam infundimus, quousque ea in terra jam
convaluisse videamus ; et si semel radicem fixerint, in rigando cessa-
mus. Hinc est enim quod Paulus dicit: Lingua ἐπ signum sunt, non
ibus, sed tnfidelibus. Habemus de his signis atque virtutibus que
Sancta quippe Ecclesia quo-
tidie spiritaliter facit quod tune per Apostolos corporsliter faciebat.
Nam sacerdotes ejus clm per exorcismi gratiam manum credentibus
imponunt, et habitare malignos spiritus in eorum mente contradicunt,
quid aliud faciunt, nisi demonia ejiciunt? Et fideles quique qui jam
vite veteris secularia verba derelinquunt, sancta autem mysteria
insonant, Conditoris sui laudes et potentiam, quantim prevalent,
narrant, quid aliud faciunt, nisi novis linguis loquuntur? Quidam
bonis suis exhortationibus malitiam de alienis cordibus auferunt,
eerpentes tollunt. Et dum pestiferas suasiones audiunt, sed tamen ad
operationem pravam minimé retrahuntur, mortiferum quidem est
quod bibunt, sed non eis nocebit. Qui quoties proximos suos in bono
opere infirmari conspiciunt, dum eis tota virtute concurrunt, et ex-
emplo sue operationis illorum vitam roborant qui in propria actione
titubant, quid aliud faciunt, nisi super xgros manus imponunt, ut
bene habeant? Οὐδ nimirum mirscula tanté majora sunt quantd
spiritalia; tantd majora sunt, quantd per hxc non corpora, eed anime
suscitantur; hac itaque signa, fratres carissimi, auctore Deo αἱ vultis
vos facitis. Ex illis enim exterioribus signis obtineri vita ab hee
0} tibus non valet. Nam corporalia illa miracula ostendunt
aliquends sanctitatem, non autem faciunt; hxc verd epicalis, 3:
aguntur in mente, virtutem vite non ostendunt, sed faciunt
habere et mali possunt; istis autem perfrui nisi boni non possunt,
ST. MARK XVI. 20.
19 Ὃ μὲν οὖν Κύριος μετὰ τὸ " λαλῆσαι αὐτοῖς " ἀνελήφθη εἰς τὸν οὐρανὸν,
καὶ ἐκάθισεν ἐκ δεξιῶν ' τοῦ Θεοῦ: ™ ἐκεῖνοι δὲ ἐξελθόντες ἐκήρυξαν πανταχοῦ,
τοῦ Κυρίου " συνεργοῦντος, καὶ τὸν λόγον βεβαιοῦντος διὰ τῶν ἐπακολουθούντων
g Acts 1. 2, 8.
h Luke 24, 51.
4 Ps. 110. 1.
Acts 7. 55.
σημείων.
129
confitebor
tatem.
It has been alleged by some
recent Expositors, that it is implied in these words that Our Lord,
almost as soon as He had uttered them, ascended up into heaven;
and that the narrative at the close of this Gospel is not reconcilable
with the assertion of St. Luke (Acts i. 3), that our Lord remained on
earth forty days after His Resurrection. See, for example, Meyer,
pp. 191, 192, who admits the fact of the Ascension, but yet, on such
grounds as this, rejects the Evangelical account of it.
But it is certain that the word λαλεῖν == Hebr. Wy has ἃ vory
Vou. I,
wide signification in the N. T. It signifies to teach, to instruct, by
arg and by other oral communication; and when spoken of
hrist, by divine Revelation.
Thus John ix. 29, Μωυσῇ λελάληκεν ὁ Θεὸς, God has re-
vealed Himself to Moses. John xv. 22, εἰ μὴ ἦλθον, καὶ ἐλάλησα
αὐτοῖς, if 1 have not come and preached to them. See also its use in
Mark xiii. 11, three times; and Acts v. 40: and, therefore, inas-
much as one of the purposes of our Lord's remaining on earth after
His Resurrection, was to instruct His Apostles in the things per-
taining to the kingdom of God (Acts i. 3), the ro passages may
be illustrated by that statement, and be construed to mean that (μετὰ
τὸ λαλῆσαι αὐτοῖς) after He had fully instructed them by His oral
teaching, He ascended into heaven. On the probable reasons for our
Lord’s sojourn on earth for the term forty days before His Ascension,
see on Matt. iv. 2.
— ἀνελήφθη] For an eloquent homily on the Ascension, see
Enipien, ἐν 285, and cp. Leo, pp. 152—154: cp. Barrow's Sermons,
v.
TO KATA AOTKAN
EYAITEAION.
INTRODUCTORY NOTE TO ST. LUKE'S GOSPEL.
‘ Luxe, a native of Antioch, a Physician, and a companion especially of St. Paul, and also conversant with the
other Apostles, has left us specimens of the art which he donved from them, of healing souls, in two divinely inspired
Books (ἐν δυσὶ θεοπνεύστοις βιβλίοις), his Gospel and the Acts of the Apostles.” (used. H. E. iii. 4.)
St. Mark and St. Luke wrote at a time when what they wrote could be tested and approved, not only by the Church
of Christ, but also by Apostles themselves, stiJl surviving in the flesh. (St. dug. de Consensu Evang. iii. 9.)
On the word ‘ Lucas,’ an abbreviation of ‘ Lucanus,’ see Bentley, Ep. ad Mill. p. 82.
St. Luke wrote specially for the Gentile Christians (see Origen ap. Euseb. vi. 25. Chrys. Hom. in Matt. i.
Townson on the Gospels, pp. 181—196), a circumstance from which Marcion took occasion to epitomize his Gospel
(see Thilo, Codex Apocryphus, i. 401—486); whence a strong argument is derivable for its authenticity even from
Heresy itself. See Jren. it. 7 and iii. 14.4; Tertullian c. Marcion. iv. 2; and Dr. W. H. Mill's Observations on Pan-
theistic principles, ii. pp. 16—20.
‘Duo absque temeritate statui possunt:
“Imo. Evangelium eodem ferme tempore ἃ Lucé exactum quo Acta Apostolorum.
“‘2ndo. Lucam scripsisse post Mattheum et Marcum” (Valck. p. 6, where he gives reason for this opinion). If
(as is probable, see below, p. 134, note 1) St. Paul refers to St. Luke’s Gospel in the Second Epistle to the Corinthians
(2 Cor. viii. 18), St. Luke’s Gospel was written before a.p. 58, and the Acts were not completed before a.p. 61.
On this subject see further the General Remarks introductory to the Gospels in this Volume.
The following Observations, from an unpublished Academical Lecture by the present Editor, may find a place here.
They commence with a reference to the beginning of St. Luke’s Gospel, ἐπειδήπερ, κιτὰλ.
“ Equidem tria potissimim in hoc loco indaganda esse statui,
“ Primum, quinam fuerint illi mudéé, qui, ante Luce Evangelium conditum, commentarios contexere adorti sunt earum
rerum de quibus apud Christianos certissimé constat ;
Deinde, quo tempore et loco, quis, quali demum consilio, hujus Evangelii Scriptor ad opus suum pangendum
accesserit;
“ Postremd,—quod facta Theophili mentione proponitur,—quorumnam potissimim in usum divinos suos annales
‘confecisse putandus sit ?
‘* Jam vero, quod ad primam attinet earum rerum de quibus disceptationem instituimus, uno ore Antiquitas Christiana
rofitetur πολλοὺς illos, de quibus loquitur Evangelista, minimé fuisse divino instinctu afflatos; nedum Sanctos illos
uumviros, Evangelistee nostri decessores, hic intelligi debere ; ita ut eorum opera, quorum mentionem Lucas fecerit, ad
nostram memoriam haud pervenisse, non adeo sit deplorandum.
“Veré enim dixisse videtur Ambrosius', Origenis, ut solet, vestigia premens, πολλοὶ ἐπεχείρησαν, ‘Multi sunt
conati, sed Dei gratia destituti sunt; Multi Evangelia scribere sunt adorti, que boni nummularii non probarent. Contra
vero ii, qui Spiritu Sancto imbuti sunt, non tam conati sunt efficere, quam, gratia Dei tantim non cogente, opus omni
numero absolutum executi. Non conatus est Mattheeus, non conatus est Marcus, non conatus est Joannes; sed divino
Spiritu ubertatem dictorum rerumque omnium ministrante, sine ullo molimine ccepta sua compleverunt.’ Heec fere ille.
Cui quidem sententie adstipulantur interpretes ὁ Greecis, ut alios taceam, Euthymius? et Theophylactus, Chrysostomi,
ut jure suspicemini, verba exscribentes. οἱ τοιοῦτοι ἐπεχείρησαν, οὐ μέντοι ἐτελείωσαν, ἐπεὶ χωρὶς θείας χάριτος
Macey μέντοι ὀλίγοι, οἷον ὁ Ματθαῖος, ὁ Μάρκος, οὐκ ἐπεχείρησαν μόνον, ἀλλὰ καὶ ἐτελείωσαν, τὸ γὰρ τελειοποιὸν
πνεῦμα εἶχον.
ἐπ Quare illud, queso, animadvertite, ex his Evangeliste nostri verbis insigne testimonium ad fidem Evangelistarum
corroborandam existere. Unde enim jam factum est, ut muléi illi, de quo agit Lucas, vix fando tenus nobis innotescant,
ut pauci autem illi,—Quatuor Evangelistas dico, nusquam non integri et incorrupti legantur, tractentur, audiantur,
summ& cum hominum veneratione celebrentur, nisi quéd ab ipsis Christiane Religionte primordiis Ecclesia Christi
judicium suum de utrisque pronuntiaverit; ita ut illorum interttus, horum verd non conservatio tantiim, sed publica
et universa acceptio, duplici eéque validissimé probatione divinam Evangeliorum auctoritatem confirmet. ἵ
“* Quod ad tempus jam spectat in quo hoc Evangelium confectum fuisse existimemus, satis liquet, utriusque operis
preefatione inter se collaté, ante Acra Aprostotorum conscripta Lucam ad Evancetium exarandum accessisse. Jam
vero, quum Acta in anno post Christum natum sexagesimo primo, si calculum Dionysianum sequamur, subsistant,
Nerone jam septimum annum imperante, hine forsan colligi potest Evangelii nostri scriptionem decimo fere ante capta
Hierosolyma anno non esse posteriorem. Cui quidem supputationi suffragatur satis locuples auctor Hieronymus’.
“ Sed ut ad ipsum scriptorem redeamus. Eum é sacro Apostolorum Collegio non fulsse exinde apparet, αυδὰ in hoc
Evangelii exordio se ex oculatis testibus suos annales hausisse profitetur, et quod, venerabundo in eos affectu commotus,
haud τατὸ duodecim viros illos preclaro illo titulo * rods ἀποστόλους designet, id quod épsi Apostoli Matthseus et Joannes
(quibus addimus Petrum, Divi Marci ore loquentem), qué erant modestia, nunquam fecisse reperientur; et quod, si
quando illi pree humané infirmitate titubaverint, vel in officio suo claudicaverint quum ἐρεῖ suas vacillationes cum sedul&
et anxid quidam commemoratione literis consignaverint, ile, satis jam ab aliis consultum esse veritati videns, vel
silentio presserit, vel benigno sermone mitigaverit.
) Ambrose li. p. 426. Οτὶ
igen v. 86. | 3 Cat. Script. Eccl. p. 271.
3 Buthym. Zyg. ii. 203. Theophy!. L 269,
4 Lue. vi. 13; ix. 10; xvii. 5; xxiv. 10.
INTRODUCTORY NOTE. 131
“Nec minds eum ex PalestinA non esse oriundum plurima declarant indicia. Oratio pura, simplex, inaffectata,
elegantiam fere Atticam redolens; et ab eo loquendi genere longé remota quod vernaculum erat Judeis; id quod vobis
magis mirandum videbitur, cm, quod Jesus in sermonibus suis linguam Syro-chaldaicam usurpaverit, is, qui, quod ille
dixisset narrando vellet exprimere, verborum colorem et habitum non minds quam rerum ordinem et seriem inde esset
mutuaturus. Lucam igitur dedité operd hanc dicendi rationem declinasse, jure, ut opinor, fateamini,
‘Et quemadmodum alié regione quam Palestind editum fuisse, ita ad alios quam Palestine incolas preesertim
scripsisse, testem maximé idoneum, ipsum Evangelistam, licet excitare. Nam lectores suos in Chorographia sacré
plané hospites videtur cogitdsse, et ad talium captum orationem suam accommodasse,
“Hine Mons Olivarum, notissimus Judes, illi est ὄρος rd καλούμενον τῶν ἐλαιῶν. Hine Capernaum, floren-
tissimum illud et nobilissimum oppidum in Galile esse situm indicare non supersedit ; quod quis queso Judeus*, ad
Judzos scribens, operee pretium esset existimaturus? Hinc Gadarenos ἃ regione esse Galilee monere non otiosum
putavit’, Hine in ipeo Hierosolymorum nomine ἃ ceteris variavit. Nam quum Mattheus et Marcus semel tantim
uterque, et Joannes ne semel quidem, urbem illam Judeew primariam, ‘IepoveaAjp, sed semper Ἱεροσόλυμα dixerint,
se Lucas veritus fortasse, ne Ἱεροσόλυμα ἃ Graco fonte derivari videretur, illam ériginta fere in locis Ἱερουσαλὴν
appellavit ¢.
sar Ut ad Hebreeos Lucam non scripsisse liquet, sic (ut ad illam questionem pergamus, quam in Theophili nomine
tractandam accepimus) in Grecorum precipué usus, Evangelium suum elucubrisse, si internam operis formam et
dictionem scrutamini, See ree ut opinor estis dubitaturi.
“ Nam ut hanc non modo tutissimam eed etiam proximam et maximé compendiariam argumentandi viam insistamus,
ut ad ipsam Evangelist, inquam, dictionem provocemus, et queedam exempla ex hoc fonte delibemus, dum ceeteri
Evangelistze omnes uno ore Dominum Nostrum voce ἱῬΡαββὶ et ἱΡαββουνὶ salutent, Lucas ex composito hujus appella-
tionis usum videtur detrectdsse; et eam Hellenicd dictione ᾿Επιστάτης ὃ reliquis tribus nusquam adhibité permutavit.
Hinc et illud ὠσαννὰ 5, ἃ ceteris omnibus usurpatum, circumloquendo defugit. Hinc, cm homo paralysi affectus apud
Matthseum et Marcum octies παραλυτικὸς 7 vocetur, Lucas videtur sensisse activam hanc formam pariim Greece passivo
sensu efferri, eamque a adhibuit sed ejus in loco vocem παραλελυμένος ceteris Evangelistis plané ignotam
reposuit; hine quum ille hoc morbo laborans apud ceteros Evangelistas® reclinatus in κραββάτῳ, quod
vocabulum est, inducatur, apud® Lucam Greeco κλινιδίῳ bajulatur; cum apud ” illos tributum κῆνσος Latiné, idem apud
illum φόρος Greecé nuncupatur; si illi vocem παιδίον frequentant, ille aliquantum varietatis amantior hujus vice pauld
elegantiis βρέφος 11 sepissimé usurpat, quod illi ne in une quidem loco adhibuisse invenientur. Hinc denique aqua
illa Galilee sive Tiberiadis in historia sacra decantatissima, quam ceteri Evangelists semper θάλασσαν et ne semel
quidem λίμνην appellant, ab illo contra ad Greecos scribente, maris eperti gnarissimos et rerum nauticarum peritissimos,
semper λίμνη tantim, nunguam verd θάλασσα appellatur.
“ Minimé vos latet, quod ab auctoribus idoneis et venerande antiquitatis accepimus, Marcum quidem suum
Evangelium Petri operé exardsse, et in usum Ecclesiee Romane potissimim literis siuilpkae: Satis erit Hieronymum 13
hujus rei testem appellsse, eui did apud Damasum commoranti historia Ecclesise Romane probé erat perspecta. Cujus
juidem testimonii adstipulantur plurima et luculenta indicia in ipso Evangelio passim sparsa. Sed, ut ceeteros missos
aciamus, unicum aoe ῥα é Marci Evangelio loeum citésse non peenitebit, qui cm Divi Luce de eddem re verbis
collatus id quod supra memoravimus Marcum Latinis Lucam verd Greecis scripsisse, und eddemque ratione, declarabit.
Rem ipsam videamus. ;
“ Apostolis jam ad suum munus designatis, eos preeceptis instruit Jesus quomod6 se in officio administrando gerere
debeant. Id verd in memoriam vestram revocetis, eandem divini Magistri hortationem, ἃ duobus illis Evangelistis, levi
quidem si vultis inter se varietate, sed quee haudquaquam parvi momenti existimanda sit, esse enunciatam. Recordamini
igitur, queso, Marcum Ligand ta dominicum, ne secum Apostoli nummos portarent, ita extulisse, μὴ αἴρετε els ζώνην
xaArndv3,—Lucam vero, verbdis leviter immutatis μὴ αἴρετε ἀργύριον". Quid queeso planius? Apud Romanos enim,
ut nemini non est cognitissimum, nummi non argentum (quod iis res prorsus alia) sed @s vulgo audiebant; et nummoa,
ques ex uno illo Horatiano satis liquet, ‘bit ed qué vis gui zonam perdidit’ inquit, in zonam conjicere erat usitatissimum.
inc igitur [16 Marci ad Romanos scribentis μὴ αἴρετε els ζώνην χαλκόν. Que omnia apud Greecos longe secis erant.
Nam primim pecunia iis neque χρυσὸς neque χαλκὸς, sed quod hic Lucas posuit, ἀργυρὸς vel ἀργύριον vulgo vocabatur,
ed quod Grecia, et preesertim Attica, argenti erat feracissima, auri verd non item; ita ut ante Alexandri M. tempora
aurum signatum rarissimé Greecorum manibus tereretur; deinde iis familiare erat nummos in sacco asservare quem illi
βαλάντιον nominabant, de qué voce oper pretium erit admonere, eum quatuor in locis ἃ Luci! ad Grecos scribente
usurpari, nusquam vero alias, ne uno quidem in loco, in Sacro Codice apparere.
“ Veniam mihi detis, si pauca alia huc pertinentia adnotavero. Lucernam accendi, si actionem ipsam spectatis, res
est sané minimi momenti; videte, queso, in verbis quibus describitur quantum insit ponderis ad id quod volumus
demonstrandum. Nam cim ceteri Evangelistee!® καίειν λύχνον dixerint, Luce id genus loquendi se probare non
gee ut Greecorum suorum religiosis auribus displiciturum, quibus consulens id in ἅπτειν λύχνον 7 semper reformavit.
t, ut in argumento tenui, sed haud sspernando, paulo diutius immoremur, illud eodem consilio factum videtur, quod
cm ceeteri Evangelistee ἄλλος 3 pro ἕτερος promiscué (rarids ab illis usurpato) frequentaverint, Lucas solus huic
voci ἄλλος rerum diversitatis cum oppositione quddam sensum reservaverit; et cm vocula ἅπας pro was, omnis, vix
septies in cmteris Evangeliis reperiatur et in Joannis Evangelio ne semel quidem, ἃ LucA varietatis et elegantise
_imprimis studioso quadragies et ampliis usurpetur.
“ Neque verd,—ut hoc quoque animadvertamus,—puriora tantiim et exquisitiora vocabula quam ceteri coneeetatus
fuisse videtur, sed verborum quoque formas venustiores adamfsse. Ne longé abeam; apud illos ἐγάμησα "5 reperias,
apud hunc autem ἔγημα ; et plurima alia sincerioris Atticismi exempla. Neque illud vos preterit apud nullum Sacre
ipture auctorem quam apud Evangelistam nostrum tam crebré leg (vel in Actis vel in Evangelio) composita dla
ἀτενίζω 9, ὁμοθυμαδὸν, ἰσάγγελος, ἐνώπιον, et similia; quee si nihil aliud, certé illud demonstrant, eum scribendi varietate,
* xix. 29. Cf. Luc. il. 4, ἥτις καλεῖται Βηθλεέμ : vii. 11, πόλιν καλον- 15 Mare. vi. 8.
Naty. The form Ναζαρὲτ seems preferable in St. Luke, as less barsh 14 Lue. ix. 3.
to Greek ears, than Ναζαρέθ. 15 Luc. x. 4; xil. 38; xxii. 35, 86.
2 Lue. iv. 31. 16 Matth. v. 15. Mare. iv. 21, al. Av: ἄρχεται.
3 Lue. viii. 26. 11 Lue. viii. 16; xb. 33; xv. 8; xxii. 55.
4 Matth. xxii. 24. Luc. xx. 28. 18 Cf. Matth. xiii. δ, Mare. iv. 5, Lue. viil. 6,
5 Matth. xxvi. 49. Mare. ix. δ; xf. 21; x. 51. Joh. 1, 38; 1. 50; «ὃ μὲν 6 , ὃ μὸν
fii, 2. 96; iv. $1; vi. 25; ix. 2; xi. 8, οἱ Luc. v. 5; vill. 24. 45; ix. 33. ἄλλα δὲ καὶ ἄλλο καὶ ὃ
40; xvii. 18. ἄλλα δὲ καὶ ἄλλο καὶ ἕτερον
© Matth. xxi. 9. 15. Mare. xi. 9,10. Joh. xii 13. ἄλλα δὲ καὶ ἄλλο
7 Matth. iv. 24; ix. 2. 6. Maro. il. 3--ὅ. θ, 10. Lue. v. 18 24. Cf. 19 Matth. xxii. ne = » 10. Mase. vi. 17. Lue. xiv. 20.
Act. viii. 7; ix. 33. “ ἁτενί is Ev. Luc. ;
® Mare. il. 4.9. 11,12. Joh. v. 8—12. 2 αιἀτενίζω {Gecien Act, A. } τ Autlo allo Evangelist& usurpatur.
® Luc. v. 19. %4. Cf. Act. v. 15; ix. 33. ins bis et vicies Ev. ear in Joanne, sxpe in
10 Matth. xvii. 25; xxii.17.19. Mare. xil. 14. Luc. xx. 22; xxiii. 2. quatuor decies Act. A. Apocalyp.
1 Lue, 1. 41.44; . 32. 16; xvilf. 15. undecies
12 Hieron. Script. Eccl. 1. p. 272. ὁμοθυμαδόν { a Lue. Act. A. aos Evang. usurpat.
132 INTRODUCTORY NOTE.
vi, et venustate, non mediocriter valuisse. Quamobrem rectissimé ab Hieronymo dicitur ad Damasum scribente ‘ Inter
omnes Evangelistas Greecé sermonis eruditissimus.’
“ Videtis jam ut opinor, quorum potissimim commodis studere voluerit divinus noster annalium conditor. Neque
absque fuerit, si aliam quandam rem, ad institutum nostrum pertinentem, non intactam preetermisero. Hodiernam
Grecie linguam ut ad Septuaginte Interpretum Versionem explanandam magne esse utilitatis, ita Novi ὃ» ue
Feederis dictioni illustrands: magnoperé inservire, pauci sunt reperiendi qui vel infitientur vel ignorent. Sed illud
quoque additum velim, dictu esse difficile, quot loquendi usus peculiares Evangelista noster frequentaverit, qui ἃ
majoribus suis rarissimé inter scribendum adhibiti ab incolis Greeciee nunc quam creberrimé usurpantur: cujus τς παρευς
rei nulla probabilior reddi ratio potest, quam dictionem Evangelii, ad Greecorum usus destinati, in eorum quasi lingua
inveteravisse. Ut brevi rem precidam, ὁμιλέω colloquendi sensu ἃ Luc& positum eandem hodie vim obtinet—Luc. xxiv.
14,15. Act. xx. 11; xxiv. 26+-nunquam ab alio quoquam Scriptore N. T. usitatum.
“ βρέχω, pluo; φθάνω, venio, poterant recenseri, sed in aliis quoque extant Evangeliis. Sic γευσάμενος, pransus (Act.
x. 10; xx. 11); ὀνόματα, persone (Act. i. 15); χρόνοι, anni (vill. 27; xx. 9; xxiii. 8); βουνὸς, mons (iii. 1; xxiii. 30) ;
wee apud hunc leguntur, familiari Greecorum sermone, eodem sensu, usurpantur, vocibus que antiquitis has significa-
tiones obtinebant, pené jam in oblivionem lapsis. Utrum ille quas diximus locutiones ἃ vernaculé Greecorum oratione
sumpeerit, an aliunde hauserit, in medio relinquimus; id verd conjici potest, ἃ publicé lectitato in synaxibus Eccle-
siasticis hoc Evangelio, hoc commodum manavisse, ut non modo he dictiones conservate sint, sed ut lingua ipsa Greeca,
post tot annorum lapsus, et tot rerum publicarum vicissitudines, adhuc vivat et vigeat. :
“Non injucundum erit observatu, hanc quam ab ipso Evangelio de auctoris consilio sententiam eruimus, externis
testimoniis confirmari. Ut pauca afferam, Gregorius Nazianzenus* Ecclesise Constantinopolitane antistes eum Grecis
scripsisse diserté asseverat; et Patrum Latinorum eruditissimus, Gregorii auditor, Hieronymus ἢ, ‘ Lucas,’ inquit,
‘ discipulus Apostoli Pauli, in Achaise Boeotizeque partibus, volumen condidit;’ et in alio loco, ‘ Lucas, sermonis Greeci
eruditissimus, Evangelium Grecis scripsit.’
“ Jam verd, ad hance opinionem amplectendam, de Evangeliste consilio, philologicis rationibus adducti, moralia
queedam hue pertinentia attingere velimus. Ab hoc quod diximus Auctoris nostri consilio nata fuisse videtur
culiaris illa indoles, que Sancti Luce Evangelium ἃ Matthei presertim historié distinguit. Hinc lete ille apud
ostrum imagines, Ethnicorum mentes recreaturee, et divino quodam amore perfusure. Hinc apud Lucam Christus
ab Adamo genealogicA serie deductus (iii. 38); et homo omnis homini frater: hinc apud eum prodigus ἃ Gentilismi
siliquis et exilio magn& cum Jetitié in patriam postliminid receptus (xv. 20—27) ; hinc sacerdoti prelatus Samaritanus
(x. 383—37) ; et Phariseeo Publicanus (xviii. 14); hinc Christus apud Zaccheum devertens eique benedicens (xix.
2—10); hinc latro translatus ἃ cruce in Paradisum (xxiii. 43).
‘Hee omnia apud Lucam et apud Lucam solum reperiuntur.
“Hinc, ut ad Greecos revertamur, pree timore, ne illi, ut fervida imaginandi vi pre ceeteris preediti, sibi in fide
Christiani novam quandam polytheismi formam, et Theologiam sensibilem et quasi τοπικὴν, comminiscerentur, ne uno
quidem in loco Christi religio ἃ Lucé dicitur βασιλεία τῶν οὐρανῶν, quod contra plusquam tricies fit apud Mattheum,
sed semper βασιλεία τοῦ Θεοῦ. Hinc, dum Mattheeus leprosos Christo sanatos, propter Judeos, frequentissimé
commemorat, Lucas in demonibus ab eo ejectis omnipotentiam Christi adstruere conatur *.
“Hine multus est Noster in iis officiis commendandis, que Greeci potissimim erant docendi. Hine Deo preeari,
et gratias agere, frequentissimA hortatione, et exemplo Christi proposito, ab eo inculcatum.
“Et, ut non modo que ad pietatem erga Deum spectant, sed que ad vivendi cum Aominibus rationes, videamus,
quoniam, ut alia taceamus, duo erant preecipué, quibus Greeci erant emendandi, unum civile, alterum vero domesticum,
his Lucas in Evangelio suo de industria providisse videtur.
“Primm, quod ad civilem rerum conditionem spectat, fieri non poterat, quin Grecie populi cum tristi quodam
desiderio respicerent pristinum illum rerum suarum statum, in quo ipsi imperio florentissimo potirentur, et pzne totius
Europe principatum obtinerent; neque sané erat mirandum, si fasces Romanos in ipsi Athenarum arce laureatos, et
aquilas poe in superba illa acrocorintho dominantes cum tacita quidam indignatione,—ne dicam frementes gementes-
que,—viderent.
‘Quem quidem mentis affectum divinus ille medicus animorum, Lucas, mitibus verbis et divine philosophize
lenimentis mulcere et sedare conatus est. Videte modd, quam ad rem accommodaté Greciee incolas externo jugo tum
subditos imagine illA recreaverit, qui Curistum ipsum, tanquam alterum Imperatorem, induxit venientem ἃ longa
regione ut principatum sibi adscisceret (xix. 12), et deinde in patriam reverteretur, et sempiternis preemiis omnes
cientem, qui, modesté legibus een officio suo satisfecissent; videte quomodd Noster, ut Gracorum vel impa-
tientiam ferocientem frenaret, vel desultoriam levitatem corrigeret, Christum Ipsum, Regem Regum, et Dominum
Dominorum, ab ips& nativitate Cesari obsequentem et morigerum exhibuerit (ii. 1—5), et divinum Christi preeceptum,
ut ‘Dei Deo, ita Ceesari Ceesaris ' tribuenda, sine ullé tergiversatione declaraverit (xx. 24, 25).
“Sed domestica videamus. Quam ἀυτὰ et indign& fortuna, Evangeliste state, apud Grescos uterentur mulieres, et
quante esque teterrime pestes ab hoc fonte manantes hominum vitam inquinaverint, profectd habetis compertius, quam
ut nostra egeat commemoratione. Contemplamini autem, quam efficacem et ealutarem medicinam huic gravissimo
morbo Lucas adhibuerit in ipso Evangelii principio, ita ut jure dixerit Patrum doctissimus, ‘ Luce liber quoties legitur
in Ecclesiis, toties ejus medicina non cessat.' Intuemini igitur, queso, quam decoras, quam venustas, quam pias
foeminee virtutis in omni vite state et conditione imagines proposuerit; in sanct& conjuge Elizabethd, in pid vidud
Anné, in beat& Virgine Marié.—Videte quam claré Christum Mulieris semen esse docuerit. Longum est, divine: Christi
bonitatis fe feminas documenta, que ἃ Luc& habemus, eoque solo, memorize prodita enarrare. Recordamini modé
ejus benevolentiam in viduam illam Naaniticam (vii. 11), in Mariam Magdalenam (viii. 2), in mulierem peccatricem
(vii. 37), in Joannam, in Susannam (viii. 3), in Mariam bone partis electricem (x. 42), et verba illa teterrimo affectu
plenissima quibus filias Hierosolymee (xxiii. 28) Christus jam procedens ad mortem allocutus est.
‘“‘ His omnibus careremus, nisi Luce liber esset in manibus.
“Que cuncta si animo volvatis, Sanctum Dei Spiritum Evangeliste nostri, ut maximé, ore loquentem verdm
foemineee gentis Vindicem, efficacissimum virilis sexts inendatoremn et castissimum domesticarum omnium virtutum
Preeceptorem, agnoscetis,
‘Jam vero illud ab iis que ἃ nobis disputata sunt satis apparere speraverim, Greecam nationem doctrin&
Christiana instituendam sibi sumpsisse divinum Nostrum Evangelistam. Equidem Lucam crediderim, Spiritds Sancti
afflatu plenum et almo jubare illuminatum, in persona Theophili sui, cui opus suum inscripsit, non Theophilum tantim
sed gentem illam universam quasi coram oculis vidisse, et in uno illo discipulo totam Greeciam erudiisse. Quam
illustris, quam gloriosa rerum species Evangelist Nostri oculos oblectaverit, ctim hee acriberet, dici nequit. Verdm
enimverd libet, libet inquam quam maximé hanc cogitationem animo fovere, Lucam jam tum Spiritds Sancti ope
611; fi. 275.
Sey δρόνος con arr in plurali apad alium quemquam Evangelistarum. 4 On this and some other points here noticed, see Dr. Townson on the
3 . Naz. i. Ἂ Gospels.
3 Hieron. ad Damas. 145. Cf. in Iea. c. vi.; in Philemon.
‘ST. LUKE I. 1—5.
133
inflammatum mentis sue acie preevidisse sanctos illos et pios et magnos viros, qui, vel Grecia oriundi vel Greco
sermone locuturi, veritatem Christianam a se ipso in Grecid propagatam, pietate essent ornaturi, doctrind confirmaturi,
eloquenti& asserturi, fortitudine propugnaturi, sanguine denique obsignaturi. Contemplamini mecum Quadratum et
Aristidem, fortissimos viros, Athenis Apologias suas pro Christiana Fide Hadriano Imperatori deferentes; aspicite
Athenagoram, Athenarum suarum lumen, ex Ethnico Christianum, ex Philosopho Catechistam; videte Dionysium,
Corinthize Ecclesie Episcopum, tante eloquentie et sanctitatis Virum ut Clerum Lacedemonium, Atheniensem,
Cretensem, epistolis erudierit; aspicite magnos illos et amicissimos duumviros Gregorium Nazianzenum et Basileium
Magnum Athenis simul operam literis dantes; videte eAdem in urbe concionantem, Luce (ut probabile est) popularem,
Antiochiz lumen, Joannem Chrysostomum, qui singularem vite sanctitatem admirabili quadam doctrine abundantid
auxit et dicendi facultate. Hos jure discipulos suos nominaverit Evangelista Noster; hi sunt ejus alumni; hi discipuli;
hi Theophili.””
A valuable addition has been recently made to the hitherto known stores of Ancient Exegesis on St. Luke’s
Gospel, by the publication of the Commentaries of Eusebius and St. Cyril of Alexandria in Cardinal Mai’s Patrum Nova
Bibliotheca ex Vaticanis Codicibus. Vols. ii. and iv. Rom. 1844.
I. } "ENEIA4HIIEP πολλοὶ ἐπεχείρησαν ἀνατάξασθαι διήγησιν περὶ τῶν
πεπληροφορημένων ἐν ἡμῖν πραγμάτων,
Qa
a Heb. 2. 3.
Ἂς ς “α«ἱ ε > ν
καθὼς. παρέδοσαν ἡμῖν οἱ ἀπ᾽ tHeb.2s
ἀρχῆς αὐτόπται καὶ ὑπηρέται γενόμενοι τοῦ λόγον, ὃ " ἔδοξε κἀμοὶ, παρηκολου- ὃ Δεῖν 1. 1.
θηκότι. ἄνωθεν πᾶσιν ἀκριβῶς, καθεξῆς σοὶ γράψαι, κράτιστε Θεόφιλε, * ἵνα
ἐπιγνῷς περὶ ὧν κατηχήθης λόγων τὴν ἀσφάλειαν.
δε
e Matt. 2.1.
1 Chron. 24. 10,
Ἐγένετο ἐν ταῖς ἡμέραις Ἡρώδου τοῦ βασιλέως τῆς ᾿Ιουδαίας ἱερεύς τις Nev. 12.4,17.
Ca. 1. 1. ἐπειδήπερ πολλοὶ ἐπεχείρησαν) On the genuineness
of this Preface, and of the earlier Chapters ‘of St. Luke, which
have been rejected by some recent critics (see Routh, ΒΕ. S. i. 406),
Dr. Routh says, quoting the very ancient Canon Muratorianus, “ A
nativitate Joannis incipit dicere, etc. Hinc firmantur priora illa
Evangelii Luce Capita, que ei abjudicare heretici cim veteres
tim recentiores gestierunt. Est quoque notatu dignum agnovisse
hanc Evangelii πάθος non tantim omnes quos memorabo Scriptores,
Just. Mart., Iren., Clem, Alex., Tertullian., Jortium, Ajfrican.,
Origen., Cyprian, &. Victorin., Petrum Alexandr., sed etiam Cel-
sum, apud Origen. ii. 82."
The meral meaning of thie Introduction will be given at
verse 4. ΠΝ aleo Dr. Townson on the Gospels, p. 208.
Many have taken in hand. St. Luke does not approve them.
The use he makes of ἐπεχείρησαν in Acts ix. 29, xix. 13, seems
rather to suggest a silent Pag pill ap them. It implies want of
ability or authority. Cp. Bp. here. They have tuken tx
hand, of their own accord, without any special call or p priest
and without any successful result. “ Cometi sunt (says St. Ambrose)
ai implere nequiverunt.” And they are numerous (πολλοί), and
erefore may distract you with their variety.
St. Luke does not allude here to St. Matthew and St. Mark
says Origen), “ Mattheus et Marcus non sunt corati acribere, sed
iritu Sancto pleni scripserunt Evangelia.” οὐκ ἐπεχείμησαν (says
heoph.) ἀλλ᾽ ἐτελείωσαν: and St. Augustine says (de Consensu
Evang. 1. 1), “ Cateri homines (i.e. besides the Four Evangelists),
qui de Domini actibus aliqua scribere conuti vel ausi sunt, non tales
suis temporibus extiterunt, ut eis fidem haberet Ecclesia, atque in
Auctoritatem Canonicam sanctorum librorum eorum scripta_reci-
peret.” And similarly, δέ. Jerome, vol. iv. p. 2. Matt. i. Cp. Patrit.
de Evang. lib. iii. diss. i. Why then did not St. Luke reter Theo-
philus to their Gospels? This will be considered below (v. 3).
— πεπληροφορημένων) πληροφορία is said
Of a ship. ‘Qua pontum secat ef is subit ostia velis.”
ἀν δος of the mind convinced (1 Thess. i. 5, Heb. vi. 11;
x. 22).
poe things so full and complete as to give assurance and satis-
on.
Here the thing itself seems to be compared toa ship impelled
by the wind swelling its sails, and wafting it to the harbour: see
2 Tim. iv. 5, τὴν διακονίαν σον wAnpopopnoov: ibid. 17, ἵνα δι᾽
ἐμοῦ τὸ κήρυγμα πληροφορηθῇ. And therefore τὰ πεπλημοφορη-
μένα πράγματα are the things that have been fulfilled (‘res
manifestissimé ostense,’ says Origen; ‘ cumple. Ambrose), 80 as
to assure us (βεβαιῶσαι) of their truth (ἐν ἀληθείᾳ καὶ πίστει
βεβαίᾳ, says 7] byl). ᾿
καθὼς παρέδοσαν] This clause does not depend on διήγησιν,
but on πεπληροφορημένων.
— τοῦ λόγου] Probably, Christ, the Incarnate Word. Jren. (Ep.
ad Florin. Euseb. v. 20), αὐτοπταὶ τῆς ζωῆς τοῦ λόγου. Origen
and Ambrose, Cyril, p.115, Mai. Cp. on 1 Johni. 1. Heb. ii. 8.
Acts i. 21. And the words ὑπηρέται and αὐτόπται seem to confirm
this interpretation. St. Paul has ὑπηρέτας Χριστοῦ, | Cor. iv. 1.
On ‘the words λόγου τοῦ Θεοῦ, used by St. Paul (Hebd. iv. 12),
as well as by St. John, for the Eternal Word, the Second Person of
the Blessed Trinity, see Dr. Jackson on the Creed, Book xi. ch. 12,
vol. x. pp. 216—225. Also Book xi. ch. 47, vol. xi. pp. 393406.
Vale. points out the propriety of the ression ὑπηρέτας,
“ remiges in navi, ac. Ecclesia.” See also on Acts xx. 32.
8. παρηκολουθηκότι] The. participle here dontains one reason for
St. Luke's writing; i.e. because I have accompanied the events side
by side (sce the use of the word by St. Paul, 1 Tim. iv. 6, 2 ‘Lim. iii.
10), even from the beginning; since I have walked, aa it were, by
the side of the stream, even from the fountain head.
Perhaps also St. Luke here refers to the perfect understanding
he had from St. Paul (see Zren. iii. 1. Tertullian, adv. Marcion. iv.
2 and 5. St. Jerome, Script. Eccl. c. 7), who was instructed b
divine revelation, 2 Cor. xii. 7. Gal. i. 12. 1 Cor. xv. 8. Eph. iii. 3.
— καθεξῆς σοὶ γράψαι to write to thee, who hast been hitherto
taught orally (κατηχηθεὶτ), and to write καθεξῆς, to narrate the
events consecutively in a connected series, and methodical order.
The word καθεξῆς is peculiar to St. Luke (viii. 1. Acts iii, 24;
xi. 4; xviii. 28).
— κράτιστε Θεόφιλε]ῇ The name ilus indieates his Greek
origin (see Introductory Note), the title κράτιστος applied to magis-
trates, to Felix, Acts xxiii. 26; xxiv. 3; to Festus, Acts xxvi. 25,
shows his official rank and station.
Here is the reason why St. Luke was inspired to write a Gospel,
in addition to those of St. Matthew and St. Mark. They had pro-
vided specially for the wants of Jewish converts, and of the middle
class among the Romans. Some provision of a icular kind was
now to be made for the higher and more educated classes among the
Greeks and Asiatics, and of the Gentile world generally, who were
conversant with the Greek tongue, as the language of the higher
classes of society throughout the world. St. Luke writes for them.
Hence no argument can be derived from these words (as some in
Tecent times have supposed, e.g. i ἐστ πε a
others) to invalidate the conclusion, that the Gospels of St. Matthew
and St. Mark had been already written, and that St. Luke was
familiar with them, and adopted much from them in his own Gospel.
No such argument can be drawn from St. Luke's silence. He wrote
the Acts of the Apostles, in which he narrates the ee of St.
Paul, and yet he never once mentions that the Apostle St. Paul,
mises companion he was, and whose actions he there narrates, wrote
any Epistles.
Dr. Townson (on the Gospels, p. 214) has proved that St. Mark
was conversant with St. Matthew's 1, St. Luke with St.
Matthew's and St. Mark’s, and St. John with those of the other three.
It ie there also chown (pp. cxxxiii.—cxlvii.) that the Holy Spirit, in
writing the Old Testament, embodied in /ater books portions of
earlier ones; i. ο. He reiterates by later writers what He already
pai by earlier. So it was in the Old Testament; so it is in the
ew.
4. ἵνα ἐπιγνῷεἾ In order that you, and such as you, who have
been catechized and baptized, may now have additional knowledge
iwi-yvwors), from a written history accommodated to your use, on
e certainty of those things concerning which you have been cate-
chized, or instructed by word of mouth. “ Diverss sunt γιγνώσκειν
et iwi-ysyveoKey,” says Valck., who illustrates this use of ἐπὶ in
composition, signifying * accuratius quiddam.’
The whole Procemium may be paraphrased as follows,—
Since many have attempted to draw up a narrative concerning
the actions and sufferings of Bhrist, which we have received of perfect
knowledge and assurance from those who beheld Him, and ministered
to Him from the beginning, and since you may be perplexed by the
multitude and variety of these attempts, it seems good to me, who
have been called by the Holy Ghost to write, and who have followed
the course of those events from the commencement; and who from
my birth and education at Antioch, the second Gentile city in the
world, and in which the sles were first called Christians (Acts
xi. 26); and from my friendship and association with Past! the
Apostle of you Gentiles (Rom. xi. 13) in his travels and sufferings
as I will show in the second part of my history (δεύτερος λόγος,
Acts i. 1), have special qualifications and a special commission—for this
184 ST. LUKE I. 6—17.
ὀνόματι Ζαχαρίας ἐξ ἐφημερίας ᾿Αβιὰ, καὶ ἡ γυνὴ αὐτοῦ ἐκ τῶν θυγατέρων
ayblis "Aapov, καὶ τὸ ὄνομα αὐτῆς ᾿Ελισάβετ. ὅ Ἦσαν δὲ δίκαιοι ἀμφότεροι
2 Kings 20. 3. 24 - ᾿ , , a. 2 a . , a
Acs 3.1824. ἐνώπιον τοῦ Θεοῦ, πορενόμενοι ἐν πάσαις ταῖς ἐντολαῖς καὶ δικαιώμασι τοῦ
16. Phil, 3. 6. , ¥ 7 ey 2 A , , eo. , a
Κυρίου ἄμεμπτοι. 7 Kai οὐκ ἦν αὐτοῖς τέκνον, καθότι ἡ ᾿Ελισάβετ ἦν στεῖρα,
A 9 4 , 9 aA e , 39 Aa 8 3 va Se 9
καὶ ἀμφότεροι προβεβηκότες ἐν ταῖς ἡμέραις αὐτῶν ἦσαν. ὃ ᾿Εγένετο δὲ ἐν
ae U4 t os > a , lal ΣΙ. ’ 9 a aA lel 9 e ΝΥ
eExod. 0.7. τᾷ ἱερατεύειν αὐτὸν ἐν τῇ τάξει τῆς ἐφημερίας αὐτοῦ ἔναντι τοῦ Θεοῦ, 9 " κατὰ
Τοῦ: ἌΣ . » »Ἵ»ε “ 2) a , 3 N 3 Ny ν a ,
. τὸ ἔθος τῆς ἱερατείας, ἔλαχε τοῦ θυμιάσαι, εἰσελθὼν εἰς τὸν ναὸν τοῦ Kupiov
© καὶ πᾶν τὸ πλῆθος ἦν τοῦ λαοῦ προσευχόμενον ἔξω τῇ ὥρᾳ τοῦ θυμιάματος.
usr S son κᾳ , ey 9 a « , a
f Exod. 30. 1. Ὠφθη δὲ αὐτῷ ἄγγελος Κυρίου fords ἐκ δεξιῶν τοῦ θυσιαστηρίου τοῦ
θυμιάματος" 13 καὶ ἐταράχθη Ζαχαρίας ἰδὼν, καὶ φόβος ἐπέπεσεν ἐπ᾽ αὐτόν.
g ver. 60. ἰδὲ Εἶπε δὲ πρὸς αὐτὸν ὁ ἄγγελος, Μὴ φοβοῦ, Ζαχαρία: διότι εἰσηκούσθη
ἡ δέησίς σον, καὶ ἡ γυνή σον ᾿Ελισάβετ γεννήσει vidy σοι, καὶ καλέσεις τὸ
q ad ᾿ τ ζὰ 7 a γ ν 9 ; Ν
Ὁ ,
h ver. 58, ὄνομα αὐτοῦ ᾿Ιωάννην: 14 " καὶ ἔσται χαρά σοι καὶ ἀγαλλίασις, Kal πολλοὶ
iNumb6.3. ἐπὶ τῇ γενέσει αὐτοῦ χαρήσονται! 1δ' ἔσται γὰρ μέγας ἐνώπιον Κυρίου, καὶ
aes Ud οἶνον καὶ σίκερα οὐ μὴ πίῃ, καὶ Πνεύματος ἁγίου πλησθήσεται ἔτι ἐκ κοιλίας
{Mass μητρὸς αὐτοῦ 1°) καὶ πολλοὺς τῶν υἱῶν ᾿Ισραὴλ ἐπιστρέψει ἐπὶ Κύριον τὸν
k Mal. 4.6. Θεὺ > Weep pos hed 2 ὑτοῦ ἐν 2 7
Mal. 4. εὸν αὐτῶν" καὶ αὐτὸς προελεύσεται ἐνώπιον αὐτοῦ πνεύματι καὶ
παν δ 0, δυνάμει ᾿Ηλίου, ἐπιστρέψαι καρδίας πατέρων ἐπὶ τέκνα, καὶ ἀπειθεῖς ἐν φρο-
holy work of providing a written Gospel for you, noble Greeks and
Gentiles—for you, Theophili—who by your name proclaim your love
of God, and God's love for you; as written Gospels have been
already provided by my brother Evangelists, for the Hebrews and
Romans; in order that Ps who have baptized, and instructed
orally in the Creed of Christendom, may have further knowledge of
the certainty of those things wherein you have been orally instructed }.
It may be further observed on this Proamism,
That by its polished Greek diction (particularly as contrasted
with the Hobraizing style of St. Matthew and St. Mark), St. Luke
appears to have designed to proclaim the class for whom his Gospel
is specially intended; and by the use of words peculiar to himself
and St. Paul (6. ξ. ἐπεχείρησαν---πεπληροφορημένων.---κατηχήθης
pooch melee to mark his connexion with the Apostle to the
iles, in his evangelical mission and ministry.
Almighty God, by His Providence over the Church, and by His
Spirit in it, has given a practical explanation of this Proamium.
Al the διηγήσεις of the πολλοὶ are lost; and only Four Gospels,
those of St. Matthew, St. Mark, St. Luke, and St. John, have
received by the Church as Writings Inspired by the Holy Ghost.
“In his omnibus,” says Origen, “nihil aliud probamus, nisi quod
Ecclesia ; id est Quatuor Evangelia.”
δ. Zaxaplas] On the etymology of this word see on Matt. xxiii.
— ἐξ ἐφημερίαε ᾿Αβιά] The course of Abia was the eighth in
order of the twenty-four courses in which the Priests were arrap:
by David, i.e. sixteen courses of the family of Eleazar, and eight of
Ithamar τι Chron, xxiv. 3—19. 2 Chron. viii. 14; xxxi.2; xxxv. 4;
. 24).
Though only four classes returned from the Bebylonish exile,
they were distmbuted into twenty-four with the ancient names,
(Ezra ii. 36. Neh. vii. 39; xii. 1. Josephus, de Vita sua, § 1. Antiq.
vii. 14. Jahn, Archeol. § 366. 369.
“ Pertinet hec narratio,” eb
ili Cp. Joseph. (de Vit. 1) on his own priestly extraction.
— Ἐλισάβετ] = νὰ Deus juravit; the name of Aaron's
wife ὅπ vi. 23), where the LXX have ᾽᾿Ελισάβετ.
bserve also, Mary is the samo as Miriam, the sister of Moses
and Aaron. Thus the birth of the Gospel carries us back even by its
names to the giving of the Law.
6. Ἰνώπιον sed by LXX for Hebr. verry (al-peney), and of
frequent occurrence in the ἐάν τον of St. Luke; but never used by
St. Matthew and St. Mark, and on ζ once by St. John in his Gospel :
It is common in the Epistles of St. Paul, and in the A .
ἐνώπιον τοῦ Θεοῦ, ‘in the sight of αοἀ᾽".--ἰο contrast m with
the great number of persons in their age, who sought to seem δίκαιοι
in the sight of man. See below, wv. 15.
— ἐντολαῖς καὶ δικαιώμασι) ἐντολαὶ are moral precepts of
natural law as reinforced in the Decalogue: δικαιώματα are those
positive commands which were added by ial revelation of God,
particularly for His worship and service, and were necessary to consti-
tute the character of legal righteousness or justification (δικαιοσύνη).
Gen. xxvi. 5, ᾿Αβραὰμ ὁ πατήρ cou ἐφύλαξε τὰς ἐντολάς μον, καὶ
., “ad indicandam Joannis
1 “Ut Petrum Marci in Ste conscribendo adjutorem fuisse, tradi-
derunt ecclesiastici, ita iidem quoque affirmarunt, Paslum ease
pa Luce auctorem habendum; Lucam nimirum ea, que ἃ Paulo
cellocher Παύλου, (tr ἐκείνου παρυσσόμενον deyylue I nig
αν. τὸ ve vou Ld
κατέθετο᾽ coll. Eused. H. B.v,8. iii 4. Tertullianus adv, Marcion. iv.
τὰ δικαιώματά pov, where ἐντολαΐ μου stands for Hebr. Κλ)». (mitso-
thay), and δικαιώματά pov for τήρει (chukkothay). So 2 Chron.
xvii. 4, ἐφύλαξε τὰς ἐντολάς pou καὶ τὰ δικαιώματά μου.
1. ἦν στεῖρα, καὶ ἀμφότεροι προβεβηκότες ἐν ταῖς ἡμέραις
αὐτῶν] Cp. Gen. xi. 50; xviii. 11, in LXX Version. St. Luke
adopts the words of the int Version of the Old Testament, as
a to the Gentile converts, and thus connects the Gospel with
ts history.
It hee been alleged by a recent Expositor, that “ Zachariah could
not have been very ‘far advanced in years,’ because no one was per-
mitted to perform the duties of a Priest beyond his fiftieth year,” and
this is grounded on Numb. viii. 25; but that only applies to Levites.
Cp. Numb. iii. 1—39; iv. 1. 80. 35. 38. 42. 4649; and even they
toasted on the Tabernacle after fifty. Numb. viii. 26; i. 53.
8. ἐγένετο] See Jren. iii. 10, who hence shows the Harmony of
the Law and the Gospel.
᾿ 9. ἔλαχε τοῦ θυμιάσαι] To burn incense on the golden altar
before the Veil in the Holy Place (vace), while the people were ἔξω
in the outer court—the court of the Israelites—in the lepov.
It was erroneously supposed by some in ancient times that Zacha-
rias was ἀρχιερεὺς, and that this act of his was the annual entrance
of the High Priest on the Day of Atonement (the tenth day of the
seventh month Tisri) into the Holy of Holies. And on this supposi-
tion the chronology of the Conception and Birth of the Baptist and of
our Lord has been But the word ἔλαχε alone confutes this
supposition. The High Priest did not draw lots; he alone could
enter the Holy of Holies.
On the courses of the Priests and the Temple-service see Li,
Soot, i. 915. 947. On the Temple itself see Lightfoot, i. 897. 1080.
11. ὠφθη---θυμιάματον] The 1 Gabriel, the heavenly Mes-
senger of the , appears to the Priest ministering in the Temple,
—thus showing the harmony of the Gospel with the Law.
18. ‘lewdveny] e. g. WWI (yokanan), the favour or grace of Jeho-
vah ; from mim (Yehovas), and 20 (anan), gratiosus fuit ; a name
significant of the gracious tidings of which he was to be the harbinger,
as the forerunner and herald of the Kingiom of Grace (see John i,
17). For the general form and diction of the sentence see LXX Ver-
sion of Gen, xvii. 19.
14. χαρὰ-- χαρήσονται] There shall be χαρά σοι because he (as
his name shows) is a pledge of the χάρις Θεοῦ.
16. σίκερα) on Me τ. ἫΝ (Radar, tek “OY (shackar), ἐπ-
ebriare, for which the LX X used σίκερα, Lev. x. 10, Num. vi. 3(con-
cerning the Nazarites), Deut. xiv. 26, and im. “ σίκερα" οἶνος
συμμιγὴς ἡἠδύσμασιν, ἣ πᾶν πόμα ἐμποιοὺν μέθην, μὴ ἐξ ἀμπέλον
δὲ σκεναστόν. jesyokius.) Solebant Orientales inprimis ὁ dac-
alee poe ici τσὶ potum inebriantem Pyeng Plin. gree
xiv. 19, Fiuat vina εἰ mis: primumque mis (quarum Pa-
lestina issima ιν, quo Parths ot Indi stunter, οἱ Orion toe,
Vid. et Ἰοτοη στο; ad Tes. ix. 10." (Kuiz.) The sense is: He shall
be a Narir (Numb. vi. 3), ἀγνισθεὶς, separate from the world, to
God, like Samson and Samuel. See on Acts xxi. 24.
17. ᾿Βλίου)] See on Matt. xvii. 10.
15, Luca digestum Paulo adscribere solent. Origenes ap. Euseb. vi. 35,
τρίτον, τὸ κατὰ Aovaay, τὸ ὑπὸ Παύλου ἐπαινούμενον εὐαγγέλιον. Provo-
earunt Origenes, Chrysostomus, alii, ad Pauli ep. ad Rom. ii. 16. 2 Cor.
viil. 18, et contenderunt, Apostolum his in locis voce εὐαγγέλιον Lucas
Hbrum innuisse.” (Kain.)
ST. LUKE I. 18—28.
135
νήσει δικαίων, ἑτοιμάσαι Κυρίῳ λαὸν κατεσκευασμένον. | Kai εἶπε Ζαχαρίας 1 cen.15.8.
πρὸς τὸν ἄγγελον, Κατὰ τί γνώσομαι τοῦτο; ἐγὼ γάρ εἶμι πρεσβύτης, καὶ
ἡ γυνή μον προβεβηκνῖα ἐν ταῖς ἡμέραις αὐτῆς. 19 ™ Καὶ ἀποκριθεὶς ὁ ἄγγελος m Dan. 8.16.
εἶπεν αὐτῷ, ᾿Εγώ εἰμι Γαβριὴλ ὁ παρεστηκὼς ἐνώπιον τοῦ Θεοῦ" καὶ ἀπεστάλην Mau. 18. 10.
λαλῆσαι πρός σε, καὶ εὐαγγελίσασθαί σοι ταῦτα: καὶ ἰδοὺ, ἔσῃ σιωπῶν
καὶ μὴ δυνάμενος λαλῆσαι, ἄχρι ἧς ἡμέρας γένηται ταῦτα, ἀνθ᾽ ὧν οὐκ ἐπί-
στευσας τοῖς λόγοις μου, οἵτινες πληρωθήσονται εἰς τὸν καιρὸν αὐτῶν. 3] Καὶ
ἦν ὁ λαὸς προσδοκῶν τὸν Ζαχαρίαν καὶ ἐθαύμαζον ἐν τῷ χρονίζειν αὐτὸν ἐν
τῷ ναῷ. ᾿Εξελθὼν δὲ οὐκ ἠδύνατο λαλῆσαι αὐτοῖς" καὶ ἐπέγνωσαν ὅτι
ὀπτασίαν ἑώρακεν ἐν τῷ vag καὶ αὐτὸς ἦν διανεύων αὐτοῖς, καὶ διέμενε κωφός.
33 Καὶ ἐγένετο, ὡς ἐπλήσθησαν αἱ ἡμέραι τῆς λειτουργίας αὐτοῦ, ἀπῆλθεν εἰς
τὸν οἶκον αὐτοῦ. ™ Μετὰ δὲ ταύτας τὰς ἡμέρας συνέλαβεν ᾿Ελισάβετ ἡ γυνὴ
αὐτοῦ, καὶ περιέκρυβεν ἑαυτὴν μῆνας πέντε, λέγουσα, “δ "Ὅτι οὕτω μοι 3 ὅε5. 80. 23,
πεποίηκεν ὁ Κύριος ἐν ἡμέραις αἷς ἐπεῖδεν ἀφελεῖν τὸ ὄνειδός μου ἐν ἀνθρώποις.
325 Ἔν δὲ τῷ μηνὶ τῷ ἕκτῳ ἀπεστάλη ὁ ἄγγελος Γαβριὴλ ὑπὸ τοῦ Θεοῦ εἰς
πόλιν τῆς Γαλιλαίας, 7 ὄνομα Ναζαρὲτ, 51 ° πρὸς παρθένον μεμνηστευμένην o Matt. 1.18.
ἀνδρὶ ᾧ ὄνομα ᾿Ιωσὴφ, ἐξ οἴκου Δαυΐδ' καὶ τὸ ὄνομα τῆς παρθένον Μαριάμ.
% Καὶ εἰσελθὼν ὁ ἄγγελος πρὸς αὐτὴν εἶπε, Χαῖρε, κεχαριτωμένη ὃ Κύριος
- ἐπιστρέψαι) Mal. iv. 5. The Angel Gabriel applies to St.
Jokn the Baptist (the precursor of our Lord's first coming the pro-
phecy of Malachi, which has been made by many (see on Matt. xvii.
0) a main ground for expecting Elias in person before Christ's second
coming. He will turn the hearts of the fathers & e. of the Jewish
nation) to the children (i. 6. to the Apostles of Christ. Theophyl.) ;
he will unite the Old and New Generations, as being a bond of
union between the two covenants; being the last of the Prophets, and
the first of the Preachers of Christ. See Matt. xi. 10, 1}.
— ἀπειθεῖς] DO (morim), rebellious, wicked. Wickedness is
disobedience to God.
— ἐν φρονήσει ἐν, to or for. So ἐκάλεσεν ἡμᾶς ἐν ἁγιασμῷ,
1 Thess. iv. 7. Rom. i. 23—26. Cp. Glass., Phil. p. 485.
19. Γωβριήλ)]Ί Gabriel ; from Ἢ! (gebher), vir, root 133 (gabhar),
validus fuit, and Sy (El), Deus. ‘Iam the strong man of God,’ sent
Ἢ ἐπιδϑμίον concerning the Incarnation of Christ. See Dan. viii.
; ix. 2].
Earthly empires τῷ away, but the same Angel who had been
sent to the prophet iel at Babylon, to announce the Messiah
under the Law, more than five hundred years before His birth, comes
again to earth to Zachariah in the Temple at Jerusalem on a similar
m , and to the Virgin Mary at Nazareth (v. 26). And his name
is iel,—showing that the power of God is specially manifested in
the Evangelical dispensation which he comes to announce.
Certain rationalizing Expositors (Paulus, Gabler, and others)
have endeavoured to explain away this angelic pape More
recent sceptics (Strauss and his school), dissatisfied with their attempts,
have pronounced it to be purely mythical. This may serve as ἃ
specimen, which it would be needless to multiply, of the varying
maneuvres of the Evil One in dealing with the inspired Text of the
Written Word. Error is ever changing its form. Truth is always
the same. -The School of Paulus was succeeded by the School of
Strauss; the School of Strauss is now suppianied by another school,
which will soon be trodden under foot by some more audacious
champions of impiety.
jut the faithful Church of Christ, ever holding the Word of
God in her hand, retains her place and her countenance, unchanged
and unchangeable; for the Spirit of Christ ie with her, and she
stands on a Rock.
They who desire to see an excellent refutation of the exceptions
of Strauss on the subject of Angelo-phany, may consult Dr. Mill's
Second Dissertation, pp. 1—4. 52—73.
22. αὐτὸν ἦν διανεύων] instead of pronouncing the Sacerdotal
Benediction with which the people were to be dismissed to their
homes (Numb. vi. 23. 26). The Priest, struck dumb when officiating
in the Temple, on account of incredulity at the announcement of the
Angel, was a symbol of the Jewish Nation, mute through unbelief;
and of the Levitical Law, now to be reduced to silence by the preach-
ing of the Gospel. (Origen and Isidore, Ep. 131.) ‘‘ Credat Judwus,”
says Ambrose, “ ut loqui possit,”"—Let the Jew become a Christian if
he would recover his speech.
— διέμενε xepds| 8 divinely ordained proof to Zacharias and
others of the reality of the Vision. :
Cp. Saul’s blindness, Acts ix. 8.
It has been inferred by many Expositors from v. 62, ἐνένενον
αὑτῷ, that Zacharias was deafas well as dumb. But this is not certain.
As dumb, he made signs by beckoning (see v. 22, ἦν διανεύων
αὐτοῖν). His language was by signs: and it may be that his friends
accommodated themselves to his condition, and used that language
for communication with him. It is observed by Bengel, that the
dumb often prefer to be addressed by signs. Such a mode of inter-
course does not remind them of their own loss of hearing, as com-
pared with others: which is most painfully felt by inability to hear
their own votce.
Besides, the words ion σιωπῶν, «.7.A., are probably introduced
to define the sense in which κωφὸς is used. And we do not see it
said in συ. 64, that Zacharias recovered his hearing ; but only that his
tongue was loosed.
. olxov}] Probably in the hill country of Judea. See v. 39.
26. Γαβριήλ] This meeeage announced the exaltation of man's
nature above Angels; yet, an Archangel joyfully brings it, and
Angels celebrate the event (ii. 13). There is no envy in heaven.
— Ναζαρέτ] See on Matt. ii. 23. It has been alleged by some
that St. Matthew knew nothing of Joseph and Mary's earlier con-
nection with Nazareth. But this is an error. See Matt. xiii. 55,
56, which shows that the family and kindred of J peep were settled
there, cp. Mark vi. 3; and silently confirms St. Luke's account
(i. 26; i. 4), that Joseph and Le f had come up from Nazareth
to Bethlehem. The Apocryphal Books confirm the Gospel Narrative.
See Evaug. Nat. B. V. M., p. 319, where Nazareth is Mary's birth-
place. On the form Ναζαρὲτ in St. Luke, see p. 131, note !.
27. μεμνηστευμένην) A Virgin, but espoused to a husband.
“Ut adventum Filii Dei Diabolus ignoraret,” says Origen, quoting
the saying of S. Ignutius (Epist. ad Ephes. s. 19), ἔλαθεν τὸν ἄρχοντα
τοῦ αἰῶνος τούτου παρθενία Μαρίας. The opinion of St. ἥσπα-
tius was, that the Devil may have known from the prophecy of
Isaiah (vii. 14), that the Messiah now expected was to be born of a
Virgin; he saw that the Son of Mary was some ott Personage; he
heard Him called the Son of God (Matt. iii. 17) at His baptiem.
But Mary was used to Joseph, how then could her Son be born
of a Virgin? “ Disposuerat Salvator (says Origen) dispensationem
suam et assumptionem corporis ignorare Diabolum, unde et in gene-
Tatione sui calavit eum, et discipulis postea precipiebat ne mani-
festum Eum faceret; et cm ab ipso Diabolo tentaretur nunquam
confeseus est Dei se esse Filium™ (cp. 1 Cor. ii. 6—8). Cp. Leo,
Bishop of Rome in the 5th cent. (a.p. 440—462), Serm. xxi. p. 72,
who incidentally condemns the doctrine of the Jmmaculate Conception,
now made an article of Faith by Pope Pius ΙΧ. Dec. 8, 1854: “ As-
sumpta est de Matre Domini natura, non culpa. Et cum in omnibus
matribus non fiat sine ti sorde conceptio, hac inde purgationem
traxit unde concepit.” And Serm. xxiii., “ Terra carnis humana,
que in primo fuerat prevaricatore maledicta, hoc solo B. V. parta
germen edidit benedictum, et a vitio sue stirpis alienum.”
Could he have said more plainly, that she who conceived Christ
without sin, was not herself conceived without. sin? See also his
Serm. xxxviii. 3, p. 83, and Serm. xxxix. 4, p. 87, where, in enume-
rating all the examples of remarkable conceptions and births, e. g.
Adam, Eve, Isaac, Jacob, Jeremiah, Samuel, John the Baptist, he does
not even mention that of the Blessed Virgin. And last of all, he says,
Serm. 1x.\p. 135, “‘ Solus beate Virginis Filius natus est sine delicto.”
And Gregory the First, also Bishop of Rome (at the end of
sixth century), says, ‘‘ Solus \{Redemptor] in carne sua veré mundus
extitit." (Moral in Job. xi. vol. i. p. 392.) See also on v. 8].
Such was the testimony of the See of Rome for the firet six cen-
turies after Christ. ‘ How is the fine gold changed 1" (Lam. iv. 1.)
How can that which is 80 much at variance with itself be imagined to
be Infallible? and how dangerous is a system of religion which is
based on an imaginary Infallibility !
- 28. εἰσελθών] Contrast with this simple narrative the ornate re-
186 ST. LUKE I. 29---41.
p ver. 12, μετὰ σοῦ: εὐλογημένη σὺ ἐν γυναιξίν. 3.» Ἢ δὲ ἰδοῦσα διεταράχθη ἐπὶ τῷ
λόγῳ αὐτοῦ, καὶ διελογίζετο ποταπὸς εἴη ὃ ἀσπασμὸς οὗτος. ἢ Καὶ εἶπεν
4.11. ὁ ἄγγελος αὐτῇ, Μὴ φοβοῦ, Μαριάμ' εὗρες γὰρ χάριν παρὰ τῷ Θεῷ. *! “ καὶ
ἰδοὺ, συλλήψῃ ἐν γαστρὶ καὶ τέξῃ υἱὸν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ ᾿Ιησοῦν.
rMarks.7. © Οὗτος ἔσται μέγας, καὶ Υἱὸς ὑψίστου κληθήσεται: καὶ δώσει αὐτῷ Κύριος
£55. 2 ὃ Θεὸς τὸν θρόνον Aavid τοῦ πατρὸς αὐτοῦ ὅ8 '" καὶ βασιλεύσει ἐπὶ τὸν οἶκον
ἢ Bani ti. ᾿Ιακὼβ εἰς τοὺς αἰῶνας, καὶ τῆς βασιλείας αὐτοῦ οὐκ ἔσται τέλος. * Εἶπε
Mins 7. δὲ Μαριὰμ πρὸς τὸν ἄγγελον, Πῶς ἔσται τοῦτο, ἐπεὶ ἄνδρα οὐ γινώσκω ;
Pe. 45. δ. 86 Καὶ ἀποκριθεὶς 6 ἄγγελος εἶπεν αὐτῇ, " Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σὲ,
ΠΣ τὰ καὶ δύναμις Ὑψίστου ἐπισκιάσει σοι, διὸ καὶ τὸ γεννώμενον ἅγιον κληθήσεται
t Matt. 1. 20.
Υἱὸς Θεοῦ. * Kai ἰδοὺ, ᾿Ελισάβετ ἡ συγγενίς cov, καὶ αὐτὴ συνειληφνυῖα
υἱὸν ἐν γήρει αὐτῆς, καὶ οὗτος μὴν ἕκτος ἐστὶν αὐτῇ τῇ καλουμένῃ στείρᾳ
yGen184. 87 ὁ ὅτι οὐκ ἀδυνατήσει παρὰ τῷ Θεῷ πᾶν ῥῆμα. ™ Εἶπε δὲ Μαριὰμ, ᾿Ιδοὺ,
Zech. 8.64, 4 δούλη Kupiovy γένοιτό μοι κατὰ τὸ ῥῆμά σον. Kat ἀπῆλθεν ἀπ᾽ αὐτῆς
tt.
eh. 18. 27 6 ἄγγελος.
v Josh. 21. 9, 10,
.
89 υῬναστᾶσα δὲ Μαριὰμ ἐν ταῖς ἡμέραις ταύταις ἐπορεύθη εἰς τὴν ὀρεινὴν
μετὰ σπουδῆς εἰς πόλιν ᾿Ιούδα, * καὶ εἰσῆλθεν εἰς τὸν οἶκον Ζαχαρίου, καὶ
ἠσπάσατο τὴν ᾿Ελισάβετ. *! Καὶ ἐγένετο, ὡς ἤκουσεν ἡ ᾿Ελισάβετ τὸν
ἀσπασμὸν τῆς Μαρίας, ἐσκίρτησε τὸ βρέφος ἐν τῇ κοιλίᾳ αὐτῆς: καὶ ἐπλήσθη
cital in the A hal book, De Nativitate Marie, § ix. ed. Fubric.
p. 33, or Thilo p. 332 and p. 867.
— κεχαριτωμένη] “Gratia cumulata” (Valck.), specially graced
(Mede, p. 181), or favoured by God. See v. 30, fy se veers --
τ. Θεῷ, and cp. Ephes. i. 6, not Ce render it) a source or
channel of co from God. Cp. Ecclus. xviii. 17, ‘Non mater
gratis: sed filia.” (Beng.)
— ἐν γυναιξῇ “Inest verbis εὐλογημένη ἐν γυναιξὶν Hebrais-
mus satis vulgatus. Nempe Hebrei cim sxperlativum exprimere
volunt, solent adhibere positivum, ita ut eum sequi jubeant pluralem
nominum generis rerum, ad qed adjectiva pertinent, ita ut premit-
tatur prespositio 3 Jer. xlix. 15, ova yimp parvus ἐπ gentibus, i.e.
minimus inter gentes.” (Kuin.)
81. ovAAnWn] To confirm her faith, the Angel reminds her of
Isaiah's prophecy (Isa. vii. 14), and assures her that it is now to be
fulfilled in her, and that Jesws and Emmanuel are two names of
the same Person.
— Ἰησοῦν] See on Matt. i. 21. To what has been said on v. 27,
on His waxique sinlessness, may be added the testimony of St. Cyril
Hierosolym. pp. 27, εἶν μόνος ἀναμάρτητος, ὁ τὰς ἁμαρτίας
ἡμῶν «ὐϑαρίζων ᾿Ιησοῦς, and St, Ambrose in Luc. ii, n. 56,
“Solus ex natis de femina sanctus dominus Jesus, qui terrene con-
tagia corruptele immaculati novitate non sensit, et celesti
majestate depulit.” Other authorities are cited in the Editor's ‘ Oc-
casional Sermons,’ No. xiii.
38. εἰς τοὺς αἰῶνα.) See Matt. vi. 13.
84. πῶς ἔσται τοῦτο] The question, how it should be, does
not express doubt, but rather implies faith, that it will be. The πῶς
ipposes the ὅτι. “ Non de dubitat sed qualitatem ipsius
wserit effecths” (Ambrose); and see Libri Apocr. N. T. p. 332,
, be non incredula sed modum scire volens.””
Sut Zacharias (v. 18) had said, ‘‘ How shall I know this?” He
disbelieves the ὅτι. Mary believes that it will be, and therefore
Sogn how it will take place: Zacharias duudds that it will not be,
= ἐβετοίοιο asks for a proof of the Angel's assertion, to remove his
loubts.
A striking contrast, therefore, between the learned Priest in the
Temple at Jerusalem, and the humble maiden at Nazareth.
85. πνεῦμα Ayes ἀτισκιαν ἢ As the Holy Spirit moved on
the face of the deep, and brooded over it at the Creation. On the
figure here used, see note on Matt. iii. 16, and cp. Matt. i. 20,
From these words of the Angel, the Nestorians are refuted, who
sey that a mere man was conceived and born of the Blessed Virgin,
and afterwards was associated with God. (Theophyl., who adds, τὸ
γυνώ ἐνὸν ἐν τῇ μήτρᾳ ἐκεῖνο ἦν υἱὸν Θεοῦ, cp. Hooker, E. P.
. 1.) And while we maintain the Unity of Christ's Person against
Nestorius, we must, on the other hand, avoid the Eutychian heresy,
iri tales the two natures of Christ. (Hooker, E. P. V. lii.
and liii.
‘Some modern Expositors (e.g. Olshausen) have interpreted
πνεῦμα ἅγιον, the divine essence generally ; because, they say, if we
understand it erally “the Holy Ghost,” it would follow that “the
Holy Ghost is the Father of Jesus Christ.” But this is great
error. ‘“‘ Because (to cite Bp. Pearson) the Holy Ghost did not
beget Christ by any communication of His essence, therefore He is
not the Father of Him, though He were conceived by Him
eee
the Word was conceived in the womb of a woman, not after the
manner of men, but by the tingular, powerful, invisible, immediate
opera of the Holy Ghost, whereby a Virgin was beyond the Law
of nature, enabled to conceive, and that which was conceived in her
was originally and completely sanctified.” Bp. Pearson on the Creed,
a ae Dr. Barrow on the Incarnation, Serm. xxiv. vol. iv,
" Leo M. (in his Sermon on the Nativity, xxiii. xxiv. pp. 76—78)
compares the operation of the Holy Ghost in the Nativity to His.
work in the Soul in the Sacrament of Baptism. ‘“ Factus est homo
Christus nostri generis ut nos divine nature possimus esse consortes.
Originem quam sumpeit in utero matris posuit in fonte baptismatis.
. .. Homini renascenti aqua baptismatis instar est uteri virginalis,
eodem Spiritu replente fontem Qui replevit Virginem.” Cp. the
Collect for Christmas Duy.
— τὸ γεννώμενον τ which is born of thee. Hence St. Paul
says Gal. iv. 4, ‘God sent forth His Son, born of a woman : not
through a woman, but of her flesh; and therefore of the same
nature with us; for Mary, being a daughter of Adam, is our Sister.
(Athanas. ad Epict. Basil. de Spir. Sancto.)
- ἃ fran ὁ alone is holy, because not conceived by a fleshly
union, but by the Holy Ghost. (Gregor. 18. Moral. c. 52.) See
above, on vv. 27. 31.
86. ἡ συγγενίε σου] Therefore Jesus and John were relatives.
And Christ, our High Priest as well as our King, was connected with
the Priestly as well as the Royal race. Greg. Nazian. (Carm. 18, de
Geneal. Christ., who observes the coincidence in the name of the
wife of Zacharias and of Aaron.) Exod. vi. 23.
On the form συγγενίς, see Lobeck, Phryn. lg 451.
— μὴν ἕκτος---στείρᾳ] On this use of the dative, see Matt.
xv. 82. Mark viii. 2.
87. οὐκ---πᾶν] nothing, See on Matt. xxiv. 22, ῥῆμα = Hebr.
Ὃ3 (dabhar), word, matter (see Vorst. de Hebr. N. T. p. 28). The
sic is ae Gen. xviii. 14, LXX. See Bp. Pearson, Pref. in
» p. 267. :
88. ἰδοὺ, ἡ δούλη K.] See Jren. iii. 33, on the Obedience of
Mary, as oye with the ranagr iia of Eve; and on the con-
veyance of Life as a consequence of the one, to counteract Death,
flowin from the other. And Aug. says (Serm. xv. de Temp.),
“ Diabolus per serpentem Eve locutus per Ere aures mundo intulit
mortem ; r Angelum ad Mariam protulit verbum, et cunctis
sxculis vitam effudit.”
89. ἀνιστᾶσα] ‘Participium celeritatem denotans.” (Valck.)
“ Occasionem dederat Angelus.” (Beng.)
— ‘lovéa) a Levitical city in the hill country of Judah. Some
imagine it to be Jutta. See , Palestin. p. 870. Winer, R.-W.
v. Jutta, i. p. 64].
But the Holy Spirit (as usual, see on Matt. v. 1) withholds the
name, it may be, to restrain vain curiosity.
The precise sites of the Nativity, of the Temptation, of the Sermon
on the Mount, of the 7ra: ratiun, of the Crucifixion, of the
Burial, of the Ascension of Christ, are of known. A remarkable
fact, perhaps providenfial. Say not, “‘lo here, or lo there!" Go not
fore on pilgrimages to the ‘Holy Places,’ the kingdom of God is
within you.
41. ἐκυρτησεὶ See above, v. 15. Elizabeth, the mother, first
heard the word, but the babe in her womb first felt the grace.
ST. LUKE I. 42—67.
Πνεύματος ἁγίου ἡ ᾿Ελισάβετ, * καὶ ἀνεφώνησε φωνῇ μεγάλῃ καὶ εἶπεν, Εὐλο-
. γημίνη σὺ ἐν γυναιξὶ, καὶ εὐλογημένος ὁ καρπὸς τῆς κοιλίας σον! © καὶ πόθεν
aA 9 er e , a , , 44 is A ‘ ε a
μοι τοῦτο, ἵνα ἔλθῃ ἡ μήτηρ τοῦ Κυρίου μου πρός με; οὗ γὰρ, ὡς ἐγένετο
ἡ φωνὴ τοῦ ἀσπασμοῦ σου els τὰ ὦτά μου, ἐσκίρτησε τὸ βρέφος ἐν ἀγαλλιάσει
ἐν τῇ κοιλίᾳ μου. 45 " Καὶ μακαρία ἡ πιστεύσασα, ὅτι ἔσται τελείωσις τοῖς web. 11. 2.
λελαλημένοις αὐτῇ παρὰ Κυρίου.
46 Καὶ εἶπε Μαριάμ, Μεγαλύνει ἡ ψυχή μου τὸν Κύριον, “ἴ καὶ ἠγαλλίασε
τὸ πνεῦμά μον ἐπὶ τῷ Θεῷ τῷ σωτῆρί μου" “5 " ὅτι ἐπέβλεψεν ἐπὶ τὴν ταπεί- τ 1 Sam.1.11.
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aA ᾿ a
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ἐν βραχίονι αὐτοῦ" διεσκόρπισεν ὑπερηφάνους διανοίᾳ καρδίας αὐτῶν. ὅ3" Καθ- Pe, 108, Τ᾽
» Βράχιοι ὍΣΟΥ at saad ede 3 pa ἣν ae a Toa. 40. 10.
εἷλε δυνάστας ἀπὸ θρόνων, καὶ ὕψωσε ταπεινούς: © “ πεινῶντας ἐνέπλησεν ὃ, 5.9. ἃ 52.10.
ἀγαθῶν, καὶ πλοντοῦντας ἐξαπέστειλε κενούς. 4 “᾿Αντελάβετο ᾿Ισραὴλ παιδὸς pies ii.
aA a A ma δι 12. 18, 19, 21.
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n Ps. 113. 7.
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5 ἼἜμεινε δὲ Μαριὰμ σὺν αὐτῇ ὡσεὶ μῆνας τρεῖς: καὶ ὑπέστρεψεν εἰς τὸν 415. 41.8.
οἶκον αὐτῆς. : 4 Gas. 17.}9.
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δ8 ( Καὶ ἥκουσαν of περίοικοι καὶ οἱ συγγενεῖς αὐτῆς, ὅτι ἐμεγάλυνε Κύριος τὸ £ ver. 14.
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ἡμέρᾳ ἦλθον περιτεμεῖν τὸ παιδίον: καὶ ἐκάλουν αὐτὸ ἐπὶ τῷ ὀνόματι τοῦ μῶν
πατρὸς αὐτοῦ Ζαχαρίαν. 5 " Καὶ ἀποκριθεῖσα ἡ μήτηρ αὐτοῦ εἶπεν, Οὐχὶ, Ἀ νεν. 18.
ἀλλὰ κληθήσεται ᾿Ιωάννης. 51 Καὶ εἶπον πρὸς αὐτὴν, Ὅτι οὐδείς ἐστιν ἐν τῇ
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τὸ τί ἂν θέλοι καλεῖσθαι αὐτόν. 58 ' Καὶ αἰτήσας πινακίδιον ἔγραψε λέγων, | ver. 15.
᾿Ιωάννης ἐστὶ τὸ ὄνομα αὐτοῦ: καὶ ἐθαύμασαν πάντες. δ, ! ἀνεῴχθη δὲ τὸ 1 νει. 30.
στόμα αὐτοῦ παραχρῆμα καὶ ἡ γλῶσσα αὐτοῦ, καὶ ἐλάλει εὐλογῶν τὸν Θεόν.
ἐδ Καὶ ἐγένετο ἐπὶ πάντας φόβος τοὺς περιοικοῦντας αὐτούς" καὶ ἐν ὅλῃ τῇ
ὀρεινῇ τῆς ᾿Ιουδαίας διελαλεῖτο πάντα τὰ ῥήματα ταῦτα. 56 Καὶ ἔθεντο πάντες
οἱ ἀκούσαντες ἐν τῇ καρδίᾳ αὐτῶν λέγοντες, Τί ἄρα τὸ παιδίον τοῦτο ἔσται ;
καὶ χεὶρ Kupiov ἦν per’ αὐτοῦ. ™ Καὶ Ζαχαρίας ὃ πατὴρ αὐτοῦ ἐπλήσθη
40. μεγαλύνει)] Cp. the Song of Hannah, 1 Sam. ii. 1. This
speech full of Hebraisms, has a native air of originality, and connects
e eucharistic poetry of the Gospel with that of the Hebrew Dis-
pensation.
Some of the Hebraisms have been noted as follows by Kuin.,
“ἐποίησέ tag μεγαλεῖα ὁ δυνατότ᾽ μεγαλεῖα respondet Hebraico
τήν, ut Ps. lxx. 21, ἃ ἐποίησάς μοι μεγαλεῖα" add. ᾿χχί, 29;
exxvi. 2, 8, ὁ quo loco verba nostra videntur esse desumpta. ὁ
δυνατὸς, Hebr. a3, potentissimus, epitheton Dei in literis sacris
satis frequens, vid. Ps. xxiv. 8." But see on v. 49.
“καὶ ἅγιον τὸ ὄνομα αὑτοῦ, qui est venerationes dignissimus, καὶ
ἅγιον τὸ ὄν. αὖ. positum est pro, οὗ τὸ ὄνομα ἅγιον' vid. -
dius Obss. Herodd. δὰ ἢ. ]. i.e. simpliciter ὁ ἅγιος, nam ὄνομα, ut
Hebr. ny sepius redundat.
“καὶ τὸ ἔλεος αὐτοῦ ale γενεὰς γενεῶν τοῖς φοβουμένοιε
αὐτὸν, cujus (καὶ αὐτοῦ Rye οὗ, vid. ad v. 66) eterna est i
erga cullores suos, Exod. xx. 6, καὶ ποιῶν ἔλιος ale χιλιάδας
τοῖς ἀγαπῶσί με, καὶ τοῖς φυλάσσονσι τὰ προστάγματά μου.
Ps. Ἰχχχίχ. 2, 8, τὰ ἐλέη Κυρίον εἰς τὸν αἰῶνα ᾷσομαι"
Els γενεὰν καὶ γενεὰν ἀπαγγελῶ --- Ὅτι εἶπας εἰς τὸν αἰῶνα
ἔλεος οἰκοδομηθήσεται. Vocabulum ἔλεος, quod in versione Alex-
andrin& respondet Hebr. Ps, Ixxxix. 3; ciii. 17, Prov. xix. 22,
Hos, vi. 4, indicat Dei benignitatem, et beneficia ipea v. 58,72. Tit.
ἐκεῖνον ἀνέβλεψα. (Theoph.) “Sed humilem me respexit Deus."
(Origen.)
— μακαριοῦσι] Not for my virtue, but because God hath done
great things for me. Theophyl See Bp. Taylor's Life of Christ,
sect. i., and Bp. Bull's Sermon on the Blessed Virgin's low and
exalted condition, Sermon iv. p. 83, and Bp. Pearson on the Creed,
Art. iii. p. 278.
49. ὁ Auvarce] "τῷ (Shaddai), the Almighty.
50, ale γενεὰς γενεῶν} ὉΠ: ὙΝ (ledor dorim), or Wy Wa (dor
vador), Joel ii, 2, Gen. xvii. 9. Exod. iii. 15. ;
δῷ. δυνάστας] apecially Satan, the Prince of this world. (Cyrit.)
δά. ἀντελάβιτοῖ ν ἀντιλαβέσθαι τινὸς est manu prehensum
aliquem periculo extrahere; Esa. xli. 8, 9, σὸ Ἰσραὴλ ὁ
παῖς οὗ ἀντελαβόμην." (Valck.)
— Ἰσραήλ] ‘The Israel of God,'—these who follow the steps of
Abraham's faith. (Bede.)
66. μῆνας τρεῖς} probably till her delivery. ὁ ᾿ .
59. ὀγδόῃ ἡμέρᾳ! Cf. Gen. xvii. 12. The circumcision did not
take place in the Temple, but at home, in the house of Zacharias,
Elizabeth, the mother, was present.
62. τὸ τί) On this use of τὸ, see on Mark ix. 28, ᾿ς
64. ἀνεῴχθη δὲ τὸ στόμα] “ Resoluta est lingua ejus, quis quam
vinxerat incredulitas, fides solvit. Credamus et nos igitur, ut loqua-
iii. δ. Heb. iv. 6, ale γενεὰς γενεῶν, per omnes atates, 80,
Hebr. +n v1) Ps. 1. c. ot 168. xxxiv. 17, ubi of ό. habent εἰς γενεὰς
γενεῶν al.”
41. Θεῷ τῷ σωτῆρί pov] i.e. in the Eternal Godhead of Jesus,
who then took human nature in her womb (Bede), and was the
Saviour of the Virgin; who is not therefore a source of salvation.
48. iwi τὴν ταπείνωσιν τῆς δούλης αὐτοῦ] ἐπέβλεψεν ἐπ᾽
ἐμὲ ver ταπεινήν (cp. Glass. Philol. p. 256). οὐκ ἐγὼ πρὸς
OL, 1.
mur. Scribamus in Spiritu mysteria si volumus loqui, scribamus
renuntium Christi non in tabulis lapideis, sed in tabulis cordis,
tenim qui Joannem loquitur, Christum prophetat; loquamur
Joanie, tq uamt et Christum, ut nostrum quoque os possit ape-
Tiri.” (Ambrose.) When the Voice, which was to p the way of
the Eternal Word, comes forth into the world, the father's tongue is
loosed. (Greg. Naz. Orat. 6.) See above, on v, 22,
65. ῥήματα] things; see above, v. 87.
Us
δικαιοσύνῃ
188 ST. LUKE I. 68—80. II. 1, 2.
χΡε 41.1.5 Πνεύματος aylov, καὶ προεφήτευσε λέγων, © * Εὐλογητὸς Κύριος ὁ Θεὸς τοῦ
ΕΚ ie" Ἶσραλλ, ὅτι ἐπεσκέι ὶ ἐποί λύτρωσιν τῷ λαῷ αὐτοῦ: © ' καὶ ἤγειρε-
τα Τα ς, Ισραὴλ, ὅτι ἐπεσκέψατο καὶ ἐποίησε λύτρι τῷ hag :
τι Ρα 2.5. κέρας σωτηρίας ἡμῖν ἐν τῷ οἴκῳ Δαυὶδ τοῦ παιδὸς αὐτοῦ" Τὸ " καθὼς ἐλάλησε
0.10 διὰ στόματος τῶν ἁγίων τῶν ἀπ᾽ αἰῶνος προφητῶν αὐτοῦ" 7) σωτηρίαν ἐξ
ἐχθρῶν ἡμῶν, καὶ ἐκ χειρὸς πάντων τῶν μισούντων ἡμᾶς" 73 ποιῆσαι ἔλεος
nGen.22.18. μετὰ τῶν πατέρων ἡμῶν, καὶ μνησθῆναι διαθήκης ἁγίας αὐτοῦ, 15" ὅρκον ὃν
Jer. 81. 85 D ὃς ᾿Αβραὰμ τὸν πατέρα ἡμῶν, ™ τοῦ δοῦναι ἡμῖν " ἀφόβως ἐκ χειρὸς
desi ὥμοσε πρὸς ᾿Αβραὰμ ρα ἡμῶν, ™ τοῦ δοῦναι ty ως ἐκ χειρὸ
oH ot γῶν ἐχθρῶν ἡμῶν ῥυσθέντας ᾿'λατρεύειν αὐτῷ 75 » ἐν ὁσιότητι καὶ
gust. ἐνώπιον αὐτοῦ πάσας τὰς ἡμέρας τῆς ζωῆς ἡμῶν. 75." Καὶ σὺ, παιδίον, προ-
mn opp , ε , , , 8 , ΄ ε ,
φήτης Ὑψίστου κληθήσῃ, προπορεύσῃ γὰρ πρὸ προσώπου Κυρίου, ἑτοιμάσαι
reh. 8. ὃ ὁδοὺς αὐτοῦ, ΤΊ " τοῦ δοῦναι γνῶσιν σωτηρίας τῷ λαῷ αὐτοῦ ὧν ἀφέσει ἁμαρ-
aMals.2. τιῶν αὐτῶν, 18" διὰ σπλάγχνα ἐλέους Θεοῦ ἡμῶν, ἐν οἷς ἐπεσκέψατο ἡμᾶς
ech. 5 a a a
6.18 ἀνατολὴ ἐξ ὕψους, ” ' ἐπιφᾶναι τοῖς ἐν σκότει καὶ σκιᾷ θανάτον καθημώνοις,
ἃ 119. 106..,.γ, Τοῦ κατευθῦναι τοὺς πόδας ἡμῶν εἰς ὁδὸν εἰρήνης. ᾿ ; ᾿
ror 6©=©6—- ©" Τὸ δὲ παιδίον ηὔξανε καὶ ἐκραταιοῦτο πνεύματι καὶ ἦν ἐν ταῖς ἐρήμοις,
Με"ι. 4 16. Ἂ ε»ἤ 3 ad , 2 A ΕΥ̓ . . a
Rom.3 17. ἕως ἡμέρας ἀναδείξεως αὐτοῦ πρὸς τὸν ᾿Ισραή
II. 1 Ἐγένετο δὲ ἐν ταῖς ἡμέραις ἐκείναις ἐξῆλθε δόγμα παρὰ Καίσαρος
Αὐγούστον ἀπογράφεσθαι πᾶσαν τὴν οἰκουμένην" 3 Αὕτη ἡ ἀπογραφὴ πρώτη
68. εὐλογητός] This Hymn also, like the Magnificat, is replete
with Hebraisms, blo th with the Psalmod raf the Old Testa-
ment. Thus the voices of the Law and the Gospel are heard in con-
cert with each other; and utter a protest against those who would
make the one to jar against the other. Some of the Hebrew expres-
sions will be noticed in the following notes.
It may be well for the Student to read the Hymns of this and
the following ee rid in Hebrew, in which they have been published
in Translations of the New Testament, and in the Book of Common
Prayer rendered into that language.
. κέρας) γὙῸ (Keren), cornu, Ps. cxxxii. 17. Homs are emblems
of power, Dan. vii. 7, 8.11; viii.3. Rev. v. 6; ix. 13; xii.3; xiii 1;
xvii. 3. 7. 12. 16, and of eminent persons in a family. See Vorst.
Hebr. p. 105. Ps. exxxii. 17. Ezek. xxix. 21.
12,78. ἔλεος--μνησθῆναι διαθήκης ἁγίας αὑτοῦ, ὅρκον) “ ποιῆ-
σαι εἰ μνησθῆναι posita sunt pro εἰς τό ποιῆσαι et εἰς τὸ μνησθῆναι.
Formula autem ποιεῖν ἔλεος μετά τινος notat benigaum δὲ aticat
prastare, Lenignitatem suam atlicui demonstrare, fuvere, bene velle
alicui, ae adeo μετὰ τῶν πατέρων est id. qd. τοῖς πατράσιν
ἡμῶν. Hebrei enim eodem modo formula ΤΥ ΤῸ addere solent
particulas yoy ef oy- vid. Gen. xxiv. 14, add. xxvi. 29. Exod. xx.
6; xxxiv. 7. Deut. v.10. Vorstius de Hebraiem. N. T. p. 657, οἱ
Leusdenius de Hebraism. p. 128." Kusn. The Holy Spirit, speaking
by Zacharias, seems to refer here to the providential dispensation
signified in the xames of the Baptist and his parents. The Baptist,
by his name, John spake of the ἔλεος or grace of God; Zacharias
(trom ὋΣ (Zachar), recordatus fwit, and τι, Juk, Jehovah), signifies
Θεὸς ἐμνήσθη, and Elisabeth (from yy (El), Deus, and yy (sheba),
juravit), ie connected with the ὅρκος Θεοῦ.
18. ὁσιότητι καὶ δικαιοσύνῃ] “ ὅσιος precipud in Deum. δίκαιος
etiam ar homines (Eph. iv. 24)." ὅσιος may perhaps be connected
with the Hebr. hesed (whence the ἀσιδαῖοι and chasdim among the
Jews), and is generally used for it by the LXX. δίκαιος represents
the Hebrew ésadik, one who acts in conformity with law. ὁσιότης is
internal holiness and love (cp. v. 6), and δικαιοσύνη is expressive of
reverent observance of external ordinances of the written law.
76. παιδίον} Infans—‘ Infans tantillus Propheta dicetar ct erit
Altissimi.” ( (αν
Ἴ8. ἀνατολή] Used by LXX for Hebr. mypo (mizrak), oriens
(cp. Hebr. ‘ye (or), due; from root Try (zarak), ortus fait. Jer.
xxxi. 40. Cp. Mal. iv. 2, and Rev. xvi. 12, ‘kings of the East.’ The
term ἀνατολὴ had also been applied to Christ by the LX X in trans-
lating the word rrog (tsemah), germen, surculus, the Branch, in Jer.
xxiii. 5. Zach. iii. 8; vi. 12. Cp. Is. ix. 2; Ix. 1. Ps. cx. 3. Matt.
iv. 16. (Junius, Parallel. i. 55. Glass. Phil. p. 756.) ‘ Vates He-
1 The following is from Meyer, p. 237: “Der Bericht des Lukas ist
offenbar th 3 nn 1) ist das Presidium des Quirinus um etwa zehn
Jahre zu frith gesetzt; und 2) kann ein Reichs-Census, wenn ein solcher
‘tiberhaupt sur Zeit der Geburt Jesu gehalten worden wiire (was jedoch
anderweitig nicht nachsuweisen steht; denn die Stellen christlicher Auto-
ren Cassiodor, Var. 3.52. Swidas. 8. v. ἀπογραφὴ beruhen offenbar auf
dem Berichte des Luk., wie auch die chronologisch irrige Notiz des Jesdor.
Orig. 5. 36, 4), Palistina nicht betroffen haben, da diess noch nicht Ri-
mische Proving geworden war, was erst 759 geschah, wie denn auch die
Verhingung einer so abnormen und beunrubigenden Maassregel tiber
Palistina, welche gewiss nicht ohne tumultuarische Opposition verlaufen
sein wiirde, so ungemein wichtig fur die Jildische Geschiehte gewesen
wire, dass sie Joseph. gewiss nicht mit villigem Stillschweigen tibergangen
brei,” says Valck., “ΜΈΒΒΙΑΜ venturum consideravernnt sub
utrique imagine et Solis orientis οἱ Germinis quod calitus duceret
originem.”
enh πὰ this ἀνατολὴ, whether as Oriens or Germen, is distinguished
from all other dvaroXal,—becausze, whereas they are from deloee, this
is from above, ἐξ ὕψουε.
78. σκιᾷ θανάτου) For Hebr. mypyg (tealmaceth). Isa. ix. 1.
Matt. iv. 16.
istration. It
τ a
TSueton. ctav. 28. 101), in which — regis
God and Christ, in bringing Mary to Bethlehem, and ¢o fulGlling
the prophecies which prove her Divine Son to be the Messiah.
— πᾶσαν τὴν οἰκουμένη") The Roman empire, Acte xvii. 6;
xxiv. 5. Je Ant. xii. 31. Β. J. v. 5. 14. Herodian, v. 2. δ.
Bloomf. Patrit, De Evang. iii. 18.
6 ‘whole world” is related to Jesus, who was willing to be
enrolled in the same catalogue with them (cp. .), and not with
the Jews alone. Compare the confirmation of St. Luke's narrative in
Libri Apocr. N. T. p. τὴ and 373, where the ἀπογραφὴ is well ren-
oy ee, tov] Κυρήι Qui P fs
αὕτη--- υρην νυρήνιος, or Quirtnas, was Preses of Syria
Varus,—i.e. 4.u.c. 758 (see Joseph. Ant. xvi. 18. Tacit. Annal.
iti, 68), about ten years after our Lord's Nativity, and he then held
an ας, τ (Joseph. Ant. xviii. 1, referred to by St. Luke in the
cts, v. 37.
Therefore it is said by some that there is an error here in the
Sacred History}. Others assert the word πρώτη here signifies
h&tte (Antt. 18, 1, 1, gehtrt nicht hieher),—zumal da nicht etwa der rex
socius selbst, Herodes, sondern der Rémische Gouverneur, Quirinus, nach
Luk. (gegen Wieseler) die dirigirende Behirde war. Ueberhaupt aber 3)
ist die Abhaltung eines allgemeinen Reichscensus unter Augustus dureb-
aus unhistorisch; historisch ist (8. d. Monum. Ancyran. Ὁ. Wolf ed.
Sueton. if. p. 369 ff. vrgl. Sucton. Aug. 27), dass Augustus dreimal, 726,
746, u. 767, einen Census popalé d. i. einen Census der Romischen Birger,
nicht aber auch der simmtlichen Provinzen des Reichs, gehalten habe (8.
gegen Huschke: Wieseler p. 84 ff.).”
Such is the tone in which the divinely inspired record of the blessed
Evangelist is pow treated by some of the learning of this world. May
the warning not be lost on those whose duty it is to guard the Truth!
ST. LUKE II. 3—6.
ἐγίνετο ἡγεμονεύοντος τῆς Συρίας Κυρηνίον.
139
3 A 4 , A ,’
καὶ ἐπορεύοντο πάντες ἀπογρά-
σθαι, ἕκαστος εἰς τὴν ἰδίαν πόλιν. 4" ᾿Ανέβη δὲ καὶ ᾿Ιωσὴφ ἀπὸ τῆς Γαλι- ¥ Micah 5.2.
τη on τη
John 7. 42.
λαίας ἐκ πόλεως Ναζαρὲτ εἰς τὴν ᾿Ιουδαίαν, εἰς πόλιν Δαυὶδ ἦτις καλεῖται 12>," 4,
Βηθλεὲμ, διὰ τὸ εἶναι αὐτὸν ἐξ οἴκου καὶ πατριᾶς Δαυὶδ, ὃ ἀπογράψασθαι σὺν "κ᾿
Μαριὰμ τῇ μεμνηστευμένῃ αὐτῷ γυναικὶ, οὔσῃ ἐγκύφ.
(2) " ἘγφΦετο δὲ ἐν τῷ
ἔνα, as πρῶτός μου, John i. 15. 30; cp. Acts v. 37. (See Wieseler,
ol, Synops. der 4 Evangelien, p. 111—121. Greswell, Dineerta-
tions, xii. vol. 1. p. 533.)
A similar si oar has been given by Tholuck (Glaubwur-
digheit, &c. p. 162) and others, In this case the purport of the
Ἐ list in this sentence would be to
und
his readers against con-
ng this taxing at our Lord’s Nativity, with the later one which
twas held by Quirinus (to which St. Luke himself has referred in the
Acts of the Apostles, v. 37), and so falling into a chronological error
with regard to the life of Christ.
But this exposition is hardly consistent with the Greek text of
the Evangelist.
Exc, Antiber. p. 126,
Others have sy (6. g. Casaubon,
Grotius, and We | de Censu Vitel. 1693. Bireh, de Censu
Quirini, 1790. Munster, Stern d. Weisen, p. 88. Neander, Leb. Jes.
. 25; seo Winer, Lex. v. Quirinus) that πγομονεύοντοι is to be un-
lerstood in a larger sense, and is intended to express that Quirinus
was an Envoy, or Commissioner Extraordinary, from Augustus, to
hold this earlier Census. And it appears that he was in favour with
Augustus, and had authority in the East under Augustus. (Tacit.
Ann. iii. 48; i. 42. Muratori, Thesaur. Inscr. i. 5 670.) But it
does not seem that the words ἡ γεμονεύοντοε τῆς Συρίας Κυρηνίον
can bear this sense.
Bp. Middleton has proposed another interpretation (on the
Greek Article, ad loc.); according to which πρώτη should be equi-
valent to πρῶτον, and the sense be, ‘ this taxing first took effect ;’ see
also Dr. Kitto, Daily Ilustr. p. 49.
On the whole, it seems that there are two interpretations, and
two only, has grey bare are poragiesnay Ἢν ee oe
δ is, the taxing place (ἐγένετο, not ἦν,
ἐγένετο, Acts xi. 28) when ius was Governor of Syria. (Soo
6 similar use of ἡγεμονεύοντος in ch. fii. 1.)
According to this translation, Cyrenius was Governor of Syria at
the time of the Nativity, as well as ten years after it. This is not im-
possible ; indeed, Justin Martyr, who lived in Palestine in the second
century, says in three places that this was the case. He says (Apol.
i. 34), " Jesus was born at Bethlehem, thirty stadia distant from
Jerusalem ; as you may learn from the enrolments that were holden
(ἀπογραφῶν τῶν γενομένων) under Quirinus your first Governor, in
udes.”” This testimony is more important because it is addressed to
the Emperor, Senate, and People of Rome. Justin says aleo (Apol. i.
46), ‘‘ Christ was born one hundred and fifty year ago, under Quirteus.”
And in his dialogue with Trypho the Jew (cap. 78) he says that
“Joseph went up from Nazareth, where he dwelt, to Bethlehem,
whence he derived his origin, when the first taxing in Judea was held
under Quirtaus.” ‘These statements are of more value as made by
one who had lived in Judea, and was addressing himself to persons
who might be supposed to be familiar with the facts. Cp. Eused.
H. Ε i. δ. Nor is this statement inconsistent with Tertullian's
account, that the census of the Nativity was holden by Saturninus,
Tertullian's words are (Marcion, iv. 19), “census actos in Jud@a per
Sentium Saturninum.” And Sentius Saturninus might have had
local jurisdiction in this matter in Judea, while Quirinus was Preeses
of Syria; as Coponius was 8. Procurator of Judea, while
Quirinus was Preees of Syria (Joseph. Antiq. xviii. 1); and St. Luke
himeelf uses the term ἡγεμονεύοντος τῆς ‘lovdalas (iii. 1) as
a distinct one from ἡγεμονεύοντος τῆς Συρίας. Perhaps in the
fact of his having held. the first Census, we may sce ἃ resson why
Quirinus was aflerwards chosen 85 ἃ man of experience in Syrian
affairs by Augustus to hold the second Census, and to fill the office
of Prases in a.u. 758.
In Josephus (Ant. xvi. 9) both Saturninus and Volumnius are
called Καίσαρος ἡγεμόνες and τῆς Συρίας ἐπιστατοῦντες. 80
Seturninus and Quirinus might hold office at once.
An opinion very similar has been recently maintained with much
learning by Patritius, de Evang. ii. p. 165—168
The researches of τίν αἱ Comment. Epigraph. pt. ii. Berlin,
1844) have enhanced the probability that Quirinus, who was Governor
of Cilicia, was also Governor of Syria at the time of the Nativity,
and have satisfied an able writer of Roman History that this was the
case. (See Merivale’s Roman Empire, vol. iv. p. 457.)
It is very probable that Quirinas was employed by Augustus to
superintend the enrolment at the time of the Nativity, and that
Saturninus was aseociated with him, but with inferior powers, in this
commission. The main point in Zumpé's argument is, that Cilicia,
when separated from Cyprus by Augustus, did not remain a distinct
government, but was united to Syria (cp. Dio C. liii. 12. Tae. Ann.
1. 43; ii. 70 and 78; νἱ. 41. Zs D abara eee and it is inferred
that Quirinus was governor of Cilicia, from his having gained a victo
over the Cilician tribe the Homonade (Tuest. Ann. iii.
Strabo, xii. 6. 5; xiv, 4.1.)
Secondly ; if this iaterpretaiirn be not admissible (and it may
be said that according to it the original words would rather have been
αὕτη ἡ πρώτη ἀπογραφὴ, than αὕτη ἡ ἀπογραφὴ πρώτη), then
perhaps (as the collocation and rhythm of the seem to suggest)
the passage may be rendered as follows—‘‘ this Taxing or Enrolment
became πρώτη, or first, when Cyrenius was Governor of Syria.”
It is to be remembered, that St. Luke's design in referring to the
Register or ἀπογραφὴ was to convince his era that Joseph and
Mary were of David's line, and that Chriss was born at Bethlehem.
In order to do this, he must specify clearly what the title of the
Registration was to which he referred. If the reader looked in the
Begeicr of Quirinus (whose Census in U.c. 758 was celebrated one,
and was held about ten years after the Nativity), he would find πὸ
such entry ; and he would suspect the Evangelist of error, and would
nut have the evidence which St. Luke desired to impart.
The sense therefore may be, This taxing at the pen | becume.
the first (tazing) when Cyrenius or Quirinus was President of Syria.
This may be thus explained. J us relates (xviii. 1; cp.
Acts v. 37) that another Census was held by Cyrenius when President
of Syris. Consequently a necessity then first arose that the earlier
Census which hed been held in the year of oxr Lord's birth, should
be distinguished from that later one which was held by Quirinus.
Therefore it then became known as πρώτη ἀπογραφή. And St.
Luke's meaning appears to be, that when Quirinus was a rds
President of Syria, and, as such, held a Census, then the other Census
of which he is now ing came to be characterized as πρώτη.
And the Evangelist thus instructs his readers, that, in order to find
the names of Joseph and Mary, and to obtain official evidence from
the Roman archives of Christ's birth at Bethlehem, they are not to
look in the Register which was made by Quirinus, but to refer to that
other and earlier Registration which then began to be entitled πρώτη
ἀπογραφὴ, because it was then first succeeded by a δευτέρα, or
Second ἀπογραφή.
Let it not be objected that St. Luke would then have written
ἡ πρώτη. In Matt. x. 2 we have πρῶτος Liuwv—not ὁ πρῶτος.
St. Luke illustrates this manner of ing in his Preface to the
Acts i. 1, where he sos of his Gospel as his πρῶτος λόγος.
The other and )ater Registration (that of Quirinus) seems to
have been known as " the taxing” (ἡ ἀπογραφή). It was the more
celebrated of the two, because in the carlier taxing (that of the
Nativity) Judea had not been reduced toa Roman province, as it was
after the deposition of Archelaus, under Quirinus, with a Procurator
(or nahi rhe of its Piles πὸ vais ah ἔν ae Preeses
of Syria. (Josephus, Ant. xviii. 1, and B. J. ii. 11. . Bp. Pearson
On the Creed, Art. iv.)
The later or second taxing under Quirinus, is called 4 ἀπο-
γραφὴ (the xing) by St. Luke himself (Acts v. 87). And so St.
uke shows that he knew of the existence of two ἀπογραφαὶ, and
how and when they were distinguished from one another,—the one as
“ the first Registration,” the second as " the Registration.
In confirmation of the above opinion it may be observed that, in
the Roman provinces, Land, which could be shown to have been
under cultivation for ten years, was liable to taxation. (See Ulpian,
de Censibus, Jus Civile, i. p. 705.) And the ἀπογραφὴ of Cyrenius
was about fen years after our Lord's birth.
Hence the land which had been ragistered as under cultivation at
the time of the Nativity would have become taxable at the registre-
tion of Cyrenius. The registration at the time of the Nativity would
then come into full operation. Those who had been then registered
would be first called out to pay taxes. In this sense it might well be
called πρώτη, prima, princtpalis (see on Luke vi. 1; xv. 22. Acts
xvi. 12) deseriptio. Just asa levy of soldiers, dating back from a
given year, may be called a prima conscriptio.
lence we may explain that at the ἀπογραφὴ of the
Nativity there was no popular outbreak, although Judma was then
nominally a Monarchy; but tex er , when it came into
operation, an insurrection took place, although Judea was then more
directly subject to Rome. See on Acts v. 37.
Thus also St. Luke shows his Gentile readers, and perticularly
such persons as the “ most excellent Theophilus "—men of patrician
rank and official dignity—that the great Heathen Emperor of the
ένα απ ήροὶ vo mire was an Lisa Ls τὰς ae a God for
accompli ¢ prophecies concerni 6. birth-place an:
of the Messiah, which prove that Jesus is the Christ; and “μὰ ar
those Gentile readers to the public records in the Roman Capitol for
evidence of the truth of his narrative in these im t respects.
8. ἕκαστοι] Every Roman subject was liable to capitation tax ;
males after fourteen, females after twelve. (Seo Huschte, liber den
Census, p. 120. Davidson's Introduction, i. yr 206—214.
4. Βηθλεέμ) the House of Bread. Cp. Jubn vi. 51. 58. (Greg.
Hom. viii. in and Bede. See Matt. ii. 1.)
- οἴκου καὶ πατριᾶς} πατριὰ = φυλή (Hesye.); olxot, a family
in the tribe. He was of the tribe of Judah and house of David in it.
δ. σὺν Μαριάμ. ἐγκύφ)] A suggestion that she also was of
the house of David, (See on Matt, roe though women were
140
w Matt. 1. 25.
ST. LUKE II. 7—15.
εἶναι αὐτοὺς ἐκεῖ, ἐπλήσθησαν αἱ ἡμέραι τοῦ τεκεῖν
>.
avryy 7." καὶ ἔτεκε τὸν
ΝῚ
x Exod. 2.15. υἱὸν αὐτῆς τὸν πρωτότοκον, καὶ ἐσπαργάνωσεν αὐτὸν, καὶ ἀνέκλινεν αὐτὸν
84.
Acts 7. 55.
y Jobn 20. 19, 26.
2 Isa. 9. 6.
Acts ὃ. 36.
& 5. 31. ἃ 18. 23.
Tit. 2.11.
ἐν τῇ φάτνῃ, διότι οὐκ ἦν αὐτοῖς τόπος ἐν τῷ καταλύματι.
(=) ὃ Καὶ romeves ἦσαν ἐν τῇ χώρᾳ τῇ αὐτῇ ἀγρανλοῦντες, καὶ φυλάσσοντες
φυλακὰς τῆς νυκτὸς ἐπὶ τὴν ποίμνην αὐτῶν. 8 Καὶ ἰδοὺ, ἄγγελος Κυρίου
ἐπέστη αὐτοῖς, καὶ * δόξα Κυρίον περιέλαμψεν αὐτούς: καὶ ἐφοβήθησαν φόβον
μέγαν. 19 Καὶ εἶπεν αὐτοῖς ὁ ἄγγελος, ᾿ Μὴ φοβεῖσθε: ἰδοὺ γὰρ, εὐαγγελί-
£3.10. ζομαι ὑμῖν χαρὰν μεγάλην, ἥτις ἔσται παντὶ τῷ λαῷ'
σήμερον σωτὴρ, ὅς ἐστι Χριστὸς Κύριος, ἐν πόλει Δαυΐδ' 13 καὶ τοῦτο ὑμῖν
τὸ σημεῖον' εὑρήσετε βρέφος ἐσπαργανωμένον, κείμενον ἐν φάτνῃ.
ἐξαίφνης ἐγένετο σὺν τῷ ἀγγέλῳ πλῆθος στρατιᾶς οὐρανίον, αἰνούντων τὸν
Θεὸν καὶ λεγόντων, 16 " Δόξα ἐν ὑψίστοις Θεῷ, καὶ " ἐπὶ γῆς εἰρήνη, ἐν * ἀνθρώ-
mows εὐδοκία. 1" Καὶ ἐγένετο, ὡς ἀπῆλθον an’ αὐτῶν εἰς τὸν οὐρανὸν οἱ
ἄγγελοι, καὶ οἱ ἄνθρωποι οἱ ποιμένες εἶπον πρὸς ἀλλήλους, Διέλθωμεν δὴ ἕως
Gre ἐτέχθη ὑμῖν
15 * Καὶ
not obliged by the edict to go with their husbands to their cities, yet
Mary in her present state might well desire the protection of Joseph ;
and the Evangelist seems to suggest that her pregnancy (so far from
being an obstacle to it) was rather a reason for her journey, which (it
must be remembered) did not exceed seventy miles. It ap also
that women in ye were subject to a capitation tax after the age of
See Ulpian in Jus Civile de Censibus, i. p. 705.) And
ve had divine guidance to direct her in this important
matter. It is also probable from the fact mentioned in v.7 that Mary
swathed the Infant Jesus herself, that the peins of parturition and of
childbirth were mercifully alleviated to her in bringing forth into the
World Him Who alone was conceived without sin. And this was the
opinion of some of the Fathers. (See Maldonat. and Burgon.) “ Ipea
ian, Jerome.
et mater et obstetrix fuit.” ( :
The doubts raised by De Wette (ad loc.) and Strauss (Leben
from a supposition
Jesu, i. § 28) on this part of the History, proceed
that it was the duty of the Holy Spirit to record every minute parti-
cular in the Gospels, and from a want of recognition of divine sug-
gestion and counsel regulating the actions of those who were prin-
cipally concerned in the events.
7. πρωτότοκον] See on Matt. i. 25, and St. Cyril here, p. 123,
who well observes that Christ is called πρωτότοκος in two senses in
Holy Scripture, as Everlasting Son of God (Heb. i. 6); and, as
here, as Son of Mary; and that as certainly in the former case πρω-
πότοκος is equivalent to μονογενὴς, or only-begotten, so it is in the
latter. In both cases He is πρῶτος καὶ μόνοε.
— ἐσπαργάνωσεν] Used by LXX in Ezek. xvi. 4 for oon (hathal),
‘ fasciis involvit.’ Cp. Job xxxviii. 9.
— ἐν τῇ esl The stable of the Inn. (Valck.) φάτνη is
used Py the LXX for ‘stabulum,’ ‘bovile;’ as Latin presepe iat
vii. 27. } not for manger porary socalled. (See Prov. xiv. 4. Job
xxxix. 9, Hab. iii. 17. ron. xxii. 28, and eleewhere.) It was
not necessary that He should be laid in the manger, because
no room in the κατάλυμα.
And this is confirmed by the Angel's words in υ. 12, “ Ye shall
find the babe Ἰγίηᾳ ἐν τῇ φάτνῃ."
— ἐν τῷ καταλύματι] The inn, or caravanserai, “ubi i-
nantes sarcinas de camelis vel equis solutas deponebart.” Bethlehem
being a small village, perhaps there was only one inn, and this would
be now crowded by persons coming for the dwoypagn.
there was
Concerning the grotto called the ‘Cave of the Nativity,’ see St.
ἔρος es Tryphon. . 78. Origen, i used, Vit.
onst. iii. 41.
. i, p. 567.
41. St. Jerome, pM ad Marcell. Suicer L. v. φάτνη,
and the Libri Apocryphi N. T. pp. 17. 67. 240. 377, ed. Thilo, parti-
cularly the note in p. 382; and Fob son's Palestine, ii. 285. Dr.
Kitto's Mustrations of N. T. pp. 60 and 70—76. Cp. on Matt. ii. 1.
It is remarkable that this word, κατάλυμα, is used in two other
places of the N. T. (Mark xiv. 14. Luke xxii. 11), and there desig-
nates the Guest-chamber, Upper Room, ducysov, or ὑπερῶον {cr
Mark xiv. 15. Luke xxii. 12), where Our Lord ate the Paschal
Supper with His Disciples.
It is poten that the κατάλνμα at Bethlehem was the Upper
Story of the Caravanserai; and that in that » story the Guests
were lodged; while the horses and camels were stabled in the φάτνη
below.
This is a very bef ova ent of Khans in Palestine and the
East. Cp. Dr. Dorr's Notes of Travel in the Fast, pp. 202 and 238,
If this was so,—there was something very significant in this
humiliation of Our Blessed Lord at His Nativity.
The application of the Prophecies Isa. i. 3, Habak. iii. 2, to
our Lord as lying in the φάτνη “inter bovem et asinum,” how-
ever strained and inadmissible, is yet an ancient witness to the fact of
our Lord's birth in the stable; as is aleo the record in the Apocryphal
Book Historia de Infantia, &., ed. Tilo, pp. 381—384, where see
an P priv note by the learned Editor.
_ 8. ποιμένες ἦσαν---τῆς νυκτός night: hence it has been
inferred that our Lord was not born ee month of December. See
the Gemara Nedar 63 concerning the seventeenth day of the month
of November: “ Pluvia prima descendit; tuno armenta redibant
domum ; nec pastores in riis amplius habitabant in egris.”
Clement Alexand. (Strom. i. p. 340) relates that in his age (the third
Century) eome regarded the twentieth of May, others the twentieth
of April, as the birthday of Christ. The twenty-fifth of December
was observed as such first in the west in the fourth century. Leo
Mag. Serm. xxi. c. 6. Chrys. v. p. 511, Orat. 62. Sulp. Sever. Hist.
Secr. ii. 27. Bp. Pearson's Minor Works, ed. Churton, ii. 153,
“Christ's birth not mistimed.” . Lardner's Works, i. pp. 370.
372, who places the day of the birth in the autumn about Oct. 1.
fixes on April 5, αὖ. 750. On the year of the Nativity, see
on Matt. ii. 20.
It may be here observed that after the most elaborate researches
of learned men, great uncertainty still prevails (ep. Clinton, F. H.
iii. PP. 256—260), and probably will always prevail, with regard to
the following points:
The year of our Lord's Birth.
The time of year of His Birth.
The duration of His Ministry.
Perhaps the Holy Spirit may have concealed these things from
the wise and prudent, in order to teach them humility ; to remind
them at the very outset of the Gospel that their knowledge is very
limited; that their powers of discovering even historical truths are
feeble; and to make them more meek and docile with regard to
truth and doctrinal revelations; and to inspire us with
more gratitude for that degree of light and knowledge which it has
pleased Him to impart to the world, concerning what most concerns
us to know in order to our everlasting salvation,—viz. the actions,
and teaching, and sufferings of Christ; and to remind us that He has
been pli to omit many other os which we might desire to
know, and which perhaps might have removed some seeming difficul-
ties in the Gospel History which are designed to try our faith.
On the uncertainty with regard to feaces in the Gospel History,
see on i. 39,
— ἐν τῇ
Matt. v. 1.
ὥρᾳ] Near the tower Ader, where Jacob fed his flock.
(Jerome, in Epitaph. Paul.)
9. Κυρίου] i.e. Jehovah; for (as Mintert-observes in v.) the
“LXX sepissime usi sunt hac voce Κύριος pak det sum) pro nomine
Dei essentiali ac propriissimo myn (J » quod ab mr (/wit).”
And it is remarkable that St. Luke uses this word Κύριος in this
sense three times here, cp. ov. 9. 15, in order to prepere us for its true
sense as connected with Christ in v. 11 (cp. ii. 26); in a word, to
show that Jesus, the Messiah, is no less than J
11. Χριστὸς Κύριος] See note on v. 9.
The angels of heaven bring the glad tidings—not to the scribes
and Pharisees at Jerusalem—but they announce to shepherds keeping
their flock by night the birth of the Chief Shepherd—the Good -
herd—who would lay down His Life for His sheep (Chrys., Bede);
and while they behold our salvation (by which our nature is exalted
above theirs), they rejoice that their number is completed. Greg.
28. Moral. sup. Job, 38.
18. αἰνούντων τὸν Θεόν] If we would do God's will on earth as
the Angels do in heaven, we must ey Him when He exalts others
above ourselves, as the Heavenly Host praised Him when Human
Nature was exalted above that of ans by ite union with the
Divine Nature in Christ. (Heb. ii. 16.) On this text see Meda,
Disc. xxiv. . And on the Historic Reality of Angelic
appearances in the Gospel Dispensation, see Dr. Mill's Dissertation,
it. 5472, in reply to Strauss.
14. εἰρήνη, ev ἀνθρώποις εὐδοκία] Some few MSS. read εὐδο-
κίας. Peace is here proclaimed to men of εὐδοκέα (Origen, who how-
ever reads εὐδοκία, c. Celsum, i. p. 46. Mede, p. 93); for there is
no peace to the wicked. (8566) Valck. interprets it ‘homines
beneplaciti,'—i. e. in whom God is well pleased.
16. οἱ ἄνθρωποι ol ποιμένες} Emphatically; the Angels re~
turned into heaven, having made this glorious revelation, displaying
the exaltation of man's nature above their own to mes, and, among
ST. LUKE II. 16—34.
Βηθλεὲμ, καὶ ἴδωμεν τὸ ῥῆμα τοῦτο τὸ γεγονὸς, ὃ ὁ Κύριος ἐγνώρισεν ἡμῖν.
16 Καὶ ἦλθον σπεύσαντες, καὶ ἀνεῦρον τήν τε Μαριὰμ καὶ τὸν ᾿Ιωσὴφ, καὶ
τὸ βρέφος κείμενον ἐν τῇ φάτνῃ. "7 ᾿Ιδόντες δὲ διεγνώρισαν περὶ τοῦ ῥήματος
A Nar θέ 3 a Q aA αιδί 4 18 A id ε > 4
τοῦ λαληθέντος αὐτοῖς περὶ τοῦ παιδίου τούτου. 8 Kai πάντες οἱ ἀκούσαντες
ἐθαύμασαν περὶ τῶν λαληθέντων ὑπὸ τῶν ποιμένων πρὸς αὐτούς. 19 " Ἧ δὲ
Μαριὰμ. πάντα συνετήρει τὰ ῥήματα ταῦτα, συμβάλλουσα ἐν τῇ καρδίᾳ αὐτῆς.
20 Καὶ ὑπέστρεψαν οἱ ποιμένες δοξάζοντες καὶ αἰνοῦντες τὸν Θεὸν ἐπὶ πᾶσιν
» Ν x > 4 Ν > ’
οἷς ἤκουσαν καὶ εἶδον, καθὼς ἐλαλήθη πρὸς αὐτούς.
31 Kai ὅτε ἐπλήσθησαν ἡμέραι ὀκτὼ τοῦ περιτεμεῖν αὐτὸν, καὶ ἐκλήθη τὸ
ὄνομα αὐτοῦ ΙΗΣΟΥ͂Σ, τὸ κληθὲν ὑπὸ τοῦ ἀγγέλον πρὸ τοῦ συλληφθῆναι.
αὐτὸν ἐν τῇ κοιλίᾳ.
33 ε Καὶ ὅτε ἐπλήσθησαν αἱ ἡμέραι τοῦ καθαρισμοῦ αὐτῶν, κατὰ τὸν νόμον
Μ oe ig > », » δ 9 ε ὰ a led 4 »..} h a
wicéws, ἀνήγαγον αὐτὸν εἰς “Ιεροσόλυμα, παραστῆσαι τῷ Κυρίῳ, καθὼς
γέγραπται ἐν νόμῳ Κυρίου, Ὅτι πᾶν ἄρσεν διανοῖγον μήτραν ἅγιον
aA > θ », wu i Α A 8 a θ ao A +N 3
τῷ Κυρίῳ κληθήσεταν καὶ τοῦ δοῦναι θυσίαν, κατὰ τὸ εἰρημένον
ἐν νόμῳ Κυρίου, ζεῦγος τρυγόνων ἣ δύο νεοσσοὺς περιστερῶν.
35 Καὶ ἰδοὺ, ἦν ἄνθρωπος ἐν ἹΙἹερουσαλὴμ ᾧ ὄνομα Συμεών' καὶ 6 ἄνθρωπος
οὗτος δίκαιος καὶ εὐλαβὴς, προσδεχόμενος * παράκλησιν τοῦ ᾿Ισραήλ. Καὶ
Πνεῦμα ἦν ἅγιον ἐπ᾽ αὐτὸν, 35. καὶ ἦν αὐτῷ κεχρηματισμένον ὑπὸ τοῦ Πνεύ-
ματος τοῦ ἁγίου, μὴ ἰδεῖν θάνατον πρὶν ἣ ἴδῃ τὸν Χριστὸν Kupiov. 27. Καὶ
ἦλθεν ἐν τῷ Πνεύματι εἰς τὸ ἱερόν: καὶ ἐν τῷ εἰσαγαγεῖν τοὺς γονεῖς τὸ παιδίον
᾿Ιησοῦν, τοῦ ποιῆσαι αὐτοὺς κατὰ τὸ εἰθισμένον τοῦ νόμου περὶ αὐτοῦ, * καὶ
αὐτὸς ἐδέξατο αὐτὸ εἰς τὰς ἀγκάλας αὐτοῦ, καὶ εὐλόγησε τὸν Θεὸν καὶ εἶπε,
ὅπ Nov ἀπολύεις τὸν δοῦλόν σον, Δέσποτα, κατὰ τὸ ῥῆμά Gov, ἐν εἰρήνῃ,
0 * ὅτι εἶδον οἱ ὀφθαλμοί pov τὸ σωτήριόν σον, *! ὃ ἡτοίμασας κατὰ πρόσωπον
πάντων τῶν λαῶν, 83" φῶς εἰς ἀποκάλυψιν ἐθνῶν, καὶ δόξαν λαοῦ σον ᾿Ισραήλ.
3 Καὶ ἦν Ἰωσὴφ καὶ ἡ μήτηρ αὐτοῦ θαυμάζοντες ἐπὶ τοῖς λαλουμένοις περὶ
3 A 8, Ρ “ > , > AY a x 1 Ν M Ἀ AY 4
αὐτοῦ. Καὶ εὐλόγησεν αὐτοὺς Συμεὼν, καὶ εἶπε πρὸς Μαριὰμ τὴν μητέρα
14]
e Gen. 87. 11.
1 Sam. 21. 12.
h. 1. 66.
& ver. 51.
f Gen. 17. 12.
h Exod. 13. 2.
ἃ 22. 29. ἃ 34.19,
Numb. 8. 13.
δ 8. 16, 17,
i Lev. 12. 6, 8.
k Isa. 40. 1—4.
& 49. 138. ἃ 51. 3.
Heb. 12. 3.
men, to shepherds. What condescension on God's part! what love on
the part of Angels to men!
— δή] = agedum ; ‘ δὴ sepé est impellentis.’ ( Valck.)
21. ἡμέραι ὀκτώ] Why was circumcision appointed to be on the
eighth day? For a type of Jesus our Saviour, who rose from the
dead on the eighth day, and has called us by a new name, and has
given to us the Circumcision of the Spirit, by which we marty the
old Adam, and put on the new man. (Cyril), Bede. Col. ii. 11.)
For a Homily on the Circumcision, see 3. Amphilock. p. 10.
— τοῦ περιτεμεῖν) for the circumcising. See it. 24. 27.
— καὶ ἐκλήθη] , vii. 12, ὡς ἤγγισε---καί. Acts x. 17, we
διηπόρει Πέπρος.--καὶ ἰδού.
— ᾿Ιησοῦε] See on Matt. i. 21.
22. αἱ ἡμέραι Levit. v. 11; xii. 2-8.
The rich presented a lamb. Her offering proves her to have
poor, and that the Presentation was in all probability before the
visit of the Magi, who offered gold. And this is the order of events in
the Αροτγρει Books of the Ν. Τ. See pp. 70. 80. 388, ed. TAilo, and
note above on Matt. ii. 1]. See also the excellent remarks of Eussc-
béus (Quest. ad Marin.), lately published by Mas from the Syriac ;
Patr. Bibl. iv. p. 279, 280; and cp. ibid. p. 253, where Eusebius
shows good reason for supposing that Joseph and Mary returned to
Nazareth soon after the Presentation, and ce came to Beth-
εἰ where the Wise Men visited them then, ποέ in the stable, but
8 house.
There is something in the birds themselves—the doves—charac-
teristic of the love, purity, and meeknees of Christ. (Cp. Cyril,
Hom. xi. in Rom., an Bede.) ᾿
33. καθὼς γέγραπται ἐν νόμῳ] <A proof that they are in error
(i. ὁ. the Marcionites) who ay that the God of the New Testament is
at variance with the God of the Old, and that the Gospel is contrary
to the Law. (Origen.) This is one of the which induced
Marcio, τὶ epitomizing St. Luke, to reject the first two chapters of
8 9
25. de Lepsveaddpi] The form ᾿Ἱερονσαλὴν in an oblique case
with a preposition seems to be peculiar to the style of St. Luke and
St. Paul; perhaps it was used by them to guard their Greek readers
inst the erroneous supposition that it was connected with the
reek words ἱερὸς and Σόλυμα, and to remind them of its Hebrew
origin, signifying the Vision of Peace (properly “they shall see peace").
‘east oF the Presentation in the
see Amphiloch., p. 23, Methodius, p. 396, and St. Cyril,
p. 133, Mas.
— Συμεών] or Σιμεών. Hebr. ping (Skimeon), audiens. Gen.
xxix. 33.
Some su; that Symeon was father of Gamaliel (Acts v. 34),
and son of Halel. The Rabbis say, ‘the birth of Jesus of Nazareth
was in the days of R. Simeon, son of Hillel ;” see Rosenm.
= rae καὶ evAaBris) i.e. legally reverent and spiritually devout ;
28. ἐδέξατο αὐτὸ ale τὰς dyxdédac] The aged and righteous
Symeon—the good old man of the Law—receives in his arms the
child Jesus presented in the Temple, and signifies his desire to depart,
and thus represents to us the Law (Bede), now worm out with age,
tener = embrace the Gospel, and s0 to depart in peace. (Heb.
viii
With this simple recital (ev. 27—39) compare the ornate ac-
count of the Presentation in the Apocryphal Evangelium Infantim,
od. Thilo, p. 71. It may be observed once for all, that these Apocry-
phal Books are of great value and intcrest, as confirming the substance
of the Gospels, especially of St. Luke, and also as showing. by con-
trast, what the Evangelical narrative would, in all probability, have
pray it had been left to human annalista, unassisted by the Spirit
o
80. τὸ σωτήριον] Something more than τὴν σωτηρίαν : it is
used frequently by the LXX for yyy (yeska), and myth (yeshuc),
salutare, and even for the Divine Name of Jehovah Himself. Isa.
xxxviii, 11, οὐκ ἔτι μὴ ἴδω τὸ σωτήριον τοῦ Θεοῦ, οὐκ ἔτι μὴ ἴδω
τὸ σωτήριον τοῦ ᾿Ισραὴλ ἐπὶ γῆς, where the original has twice Ῥρ,
i.e. Jehovah. Cp. Luke iii. 4.
82. φῶς sle ἀποκάλυψιν ἐθνῶν] Observe, that the illumination
of the Gentiles is mentioned before the glory of Israel; for when the
fulness of the Gentiles shall have come in, then all Israel shall be
saved. Rom. xi. 26. (Bede.
84. εἶπε πρὸς Μαριάμ) Not to Joseph. It seems he was directed
by the Spirit to address her as the parent of Jesus, and as hereafter to
be present at His death, which Joseph was not.
1 Le. St. Cyril of Alexandria, except when otherwise specified.
142
ST. LUKE II. 35—47.
αὐτοῦ, ᾿Ιδοὺ, οὗτος κεῖται εἰς πτῶσιν καὶ ἀνάστασιν πολλῶν ἐν τῷ ᾿Ισραὴλ,
καὶ εἰς σημεῖον ἀντιλεγόμενον: 5 καὶ σοῦ δὲ αὐτῆς τὴν ψυχὴν διελεύσεται
Ps. 42. 10.
ohn 19. 25.
ῥομφαία! ὅπως ἂν ἀποκαλυφθῶσιν ἐκ πολλῶν καρδιῶν διαλογισμοί. ᾿
aA “ 3 A »
Καὶ ἦν Ava προφῆτις θυγάτηρ Φανονὴλ ἐκ φυλῆς ᾿Ασήρ' αὕτη τροβε-
βηκνῖα ἐν ἡμέραις πολλαῖς, ζήσασα ἔτη μετὰ ἀνδρὸς ἑπτὰ ἀπὸ τῆς παρθενίας
A A , ,ὔ
sigma αὐτῆς" Ἶ "καὶ αὕτη χήρα ὡς ἐτῶν ὀγδοηκοντατεσσάρων, ἣ οὐκ ἀφίστατο
1Tims.s. | ἀπὸ τοῦ ἱεροῦ, νηστείαις καὶ δεήσεσι λατρεύουσα νύκτα καὶ ἡμέραν" ἢ " καὶ
var. 35 . En Ce δ, 2 a > a A , \ , Laon ae)
om αὐτὴ αὐτῇ τῇ ὥρᾳ ἐπιστᾶσα ἀνθωμολογεῖτο τῷ Κυρίῳ, καὶ ἐλάλει περὶ αὐτοῦ
πᾶσι τοῖς προσδεχομένοις λύτρωσιν ἐν ἹΙἹερουσαλήμ.
.Y e > 9 por Q po a > ‘
89 Kai ws ἐτέλεσαν ἅπαντα τὰ κατὰ τὸν νόμον Κυρίου, ὑπέστρεψαν εἰς τὴν
toh. 1. 80. Γαλιλαίαν eis τὴν πόλιν ἑαυτῶν Ναζαρέτ. 4“) 'Τὸ δὲ παιδίον ηὔξανε, καὶ
ver. 52, 3 A U4 4 , ‘ , a 3. 3 >?
Ia 1l.23. ἐκραταιοῦτο πνεύματι, πληρούμενον σοφίας" καὶ χάρις Θεοῦ ἦν ἐπ᾽ αὐτό.
α Deut, 16. 1. 41" Καὶ ἐπορεύοντο οἱ γονεῖς αὐτοῦ κατ᾽ ἔτος εἰς ἹΙερουσαλὴμ τῇ ἑορτῇ
Exod. 35, 15, 17. a , 42 νι 9 > Υ͂ 2A , > , p a 39. ε ,
Tak TOU πάσχα. Kai ὅτε ἐγίνετο ἐτῶν δώδεκα, ἀναβάντων αὐτῶν εἰς Ιεροσόλυμα
κατὰ τὸ ἔθος τῆς ἑορτῆς, * καὶ τελειωσάντων τὰς ἡμέρας, ἐν τῷ ὑποστρέφειν
αὐτοὺς ὑπέμεινεν ᾿Ιησοῦς ὁ παῖς ἐν ἹΙερουσαλήμ' καὶ οὐκ ἔγνω ᾿Ιωσὴφ καὶ
ἡ μήτηρ αὐτοῦ. a Νομίσαντες δὲ αὐτὸν ἐν τῇ συνοδίᾳ εἶναι, ἦλθον ἡμέρας
ὁδὸν, καὶ ἀνεζήτουν αὐτὸν ἐν τοῖς συγγενέσι καὶ τοῖς γνωστοῖς" “ὃ καὶ μὴ
εὑρόντες αὐτὸν ὑπέστρεψαν eis ἹἱἹερουσαλὴμ ζητοῦντες αὐτόν. 45 Καὶ ἐγένετο,
yMatt.7.2. μεθ᾽ ἡμέρας τρεῖς εὗρον αὐτὸν ἐν τῷ ἱερῷ, καθεζόμενον ἐν μέσῳ τῶν διδασκά-
Mark 1.23.0 μ' Loe ieee a abate Pepe μ' μεσῳ
Sis isis, λων, καὶ ἀκούοντα αὐτῶν καὶ ἐπερωτῶντα αὐτούς.
— οὗτος με To those who reject Him He will be a stumble
stone and rock of offence (Isa. liii. 4. Rom. ix. 32, 33. 1 Pet. ii. 7, ὃ;
to others‘who believe in Him and obey Him He will be the £ -
tion-stune of Zion elect, precious. (Isa. xxviii. 16. 1 Pet. ii.6.) He
will grind the former to powder (Dan. ii. 34, 35. Matt. xxi. 44.
Luke xx. 18); the latter will build safely upon Him as the chief
Stone of the corner. (Ps. cxviii. 22. Matt. xxi. 42. Actsiv.11.) He
is appointed to a men’s hearts and tempers, whether they will
hum PA and carefully examine the truth, and receive it with joy, and
bring forth its fruite in their lives; and according to the result of this
moral probation, He will be for their weal or woe. (2 Cor. ii. 16.
John iil. 19.) As Greg. Nyssen says (Hom. de occ. Dom.), the fall
will be to those who are scandalized by the lowliness of His humanity ;
the ristng will be to those who acknowledge the truth of God's pro-
mises in Him, and adore the glory of His Divinity.
35. ῥομφαία) The word used by the LXX for Hebr. 2717 (chered),
which has the sense of seen sy (percicular! by loss of blood), so as
to make desolate, as in Ps. xxii. 20. Zech. xili. 7. It is therefore ap-
plied here peopel to the Crucifixion of Christ (Oriven, Theo-
» Bede, St. Avg. Ep. ad Paulin. 59), by which His blood was
shed, and which also pierced Aer heart, and drained it of its life-
blood, and made her childless. As St. Cyril observes (p. 156), the
word ῥομφαία here is aptly illustrated by its use in the LXX
Version of Zechariah, peaking of Christ's death (xiii. 7),- - ῥομφαία
ἐξεγέρθητι ἐπὶ τὸν ποιμένα pov.
— ὅπως dv ἀποκαλυφθῶσιν) For then, i.e. specially in Christ’s
Hl it τ ΔῊΝ vee we temper τὰ thoughts of men were.
(Cp. Axgust. Ep. 59.) Ju lespeirs, Peter ts, Joseph of
ne becomes cow Nicodemus pitsen By doy, the cen-
turion confesses, one thief blasphemes, the other 8; men faint,
and women become strong. So it is also with the sufferings of Christ's
mystical Body, the Church; they show what men are. These words
of Simeon,—see also vv. 3], 32, compared with those of Zachariah
(i. 77.- -θ),. ik that there were then ns among the Jews who
had been enabled by the light of the Holy Ghost in the ancient pro-
phecies, to understand the spiritual nature of Christ's kingdom, and
that He was to suffer as well as to conquer, and to triumph by suf-
os
Αννα προφῆτις θυγάτηρ Φανονήλ)] "Αννα, from root ΓΤ
(chan-nah), gratiosus fwit; Φανουὴλ, from root my (ραπαλ), vidit,
and 52 (ED, Deus; two names very significant of the grace then
given to men in the Vision of God; and it is added, that she was ἐκ
Φνλῆτ᾽Ασήρ. ᾿Ασὴρ is from root why (ashar), beavit ; and blessed
is the tribe of them who so receive grace, that they may enjoy the
Vision of God.
St. Ambrose says well : “Christ received a witness at His birth,
not only from prophets and shepherds, but also from aged and holy
men and women. Every age and both sexes, and the marvels of
events, confirm our faith. Virgin brings forth, the barren becomes
8 mother, the dumb speaks, Elizabeth prophesies, the wise men
adore, the babe leaps in the womb, the widow praises God ; Symeon
prophesied ; she who was wedded prophesied ; she who was a Virgin
ξέρρμεείςα and now a widow prophesies, that all states of life might
ere.
(4) “7° Εξίσταντο δὲ πάντες
The mention of Aser shows how carefully genealogies were kept
y the Jews ; for Aser was one of the ten tribes which never returned.
(2 Kings xvii. 6.) How secret and silent is this fulfilment of the pro-
phecies of Christ's coming to His Temple! The world knew nothing
of it. An aged man and woman see and declare it. So it may be
with other prophecies yet to be fulfilled. (Cp. Burgon.)
87. οὐκ ἰφίστατοῖ i. 8. was never absent at the appointed hours
of sacrifice and prayer. See this use of πάντοτε and διαπαντὸς
Luke xxiv. 28. Johan xviii. 20; and see Dan. viii. 11. Heb. xiii. 15,
iD asf Pa fe Sermon on “ Praying without ceasing,” ix. 1, pp.
88. airy) ipsa. She too, herself. with her own unassisted strength,
aged woman as she was; so that old age was blessed in a woman as
well as in a man,—in Anna as well as in Symeon ; both were made
strong by the Holy Ghost,
89. Ναζαρίτ] St. Luke has omitted what he knew to have been
ly ined by St. Matthew, that our Lord was carried into
Egypt for fear of Herod, and at Herod's death (Matt. ii. 22, 23) came
to settle at Nazareth; Bede, who thus answers by anticipation the
objection that St. Luke's account is at variance with St. Matthew's;
it ss ἀκ garg to it. St. Matthew states the reason why they did
not settle in Judea, but went to Galilee ; and St. Luke explains why
they chose Nazareth. Cp. “ἢ sy ie ii, 22. Ἧ isn
. πληρούμενον σοφία: In proportion as He grew in ily
strength and stature, His Divinity showed its own wisdom (Cyril) ;
but see on v. 52.
ΑἹ. κατ᾽ ἔτος) See Exod. xxiii. 17. Levit. xxiii. 38. Num. xxix.
39. Deut. xii. 18; xiv. 26; xvi. 1—16. This was obligatory only on
man, “ Fomine non lege tenebantur ad iter illud Hierosolymitanum
suscipiendum, sed proprié religione semel anno sacros catus Hieroso-
lymis invisebant ; apparebat ergo exinde singularis Marie pietas, que
semel quotannis pag cea proficisceretur, ad sacra ibi cum marito
facienda ; sicuti Hanna Elcane uxor. 1 Sam. i.7." (Kwin.)
42. καὶ ὅτε ἐγένετο ἐτῶν δώδεκα] “ Fuisse Judeorum illis tem-
poribus consuetudinem pueros, qui duodecimum etatis annum attigis-
sent, ad dies festos concelebrandos Hierosolymam deducendi, haud
sine probabilitatis specie demonstrarunt ad ἢ. 1. Lightfootus et Wet-
stenius, qui idem docuerunt, puerum duodecim annorum, ideo vocatum
ease TInt 72 filium legis, et rsp ya filium precepti, h.e. ad quem
(i divina, precepta divina pertinerent, qui iis esset instituendus.”
win.)
St. Augustine (de Consens. Evang. ii. 10) considers the question
How could they go every year to Jerusalem under Archelaus? (
Matt. ii. 22), and observes that they might easily escape notice in
such a multitude as flocked to the Passover. Besides, doubtless they
acted under the Divine direction, and would be divinely protected
in obedience to the Law.
Perhape also this refers to the time after the relegation of Arche-
laus.
46. iv τῷ ἱερῷ] In one of the rooms of the Temple. Catechising
is conn with the House of God.
— ἀκούοντα καὶ ἑἐπερωτῶντα) Not teaching, but hearing. (Origen.
“Non docens, sed interrogans” (Greg. 8, Pastor, 80), ὁ. ore)
ting to be ised, according to the order and usage of the Jewish
Church; and so teaching children by hearing men, and showing the
ST. LUKE II. 48—52. II. 1, 2.
143
of ἀκούοντες αὐτοῦ ἐπὶ τῇ συνέσει Kal ταῖς ἀποκρίσεσιν αὐτοῦ. (-:.) ” Καὶ ἰδόντες
αὐτὸν ἐξεπλάγησαν" καὶ πρὸς αὐτὸν ἡ μήτηρ αὐτοῦ εἶπε, Τέκνον, τί ἐποίησας
ἡμῖν οὕτως; ἰδοὺ, ὁ πατήρ cov κἀγὼ ὀδυνώμενοι ἐζητοῦμέν σε. 49 " Καὶ wen.0.4, 5,1.
εἶπε πρὸς αὐτούς, Τί ὅτι ἐζητεῖτέ με; οὐκ ἤδειτε ὅτι ἐν τοῖς τοῦ Πατρός pov
δεῖ εἶναί με; * Καὶ αὐτοὶ οὐ συνῆκαν τὸ ῥῆμα ὃ ἐλάλησεν αὐτοῖς. 51 Καὶ 1". 8,45.
κατέβη per αὐτῶν, καὶ ἦλθεν εἰς Ναζαρέτ' καὶ ἦν ὑποτασσόμενος αὐτοῖς.
Υ Καὶ ἡ μήτηρ αὐτοῦ διετήρει πάντα τὰ ῥήματα ταῦτα ἐν τῇ καρδίᾳ y Den.7.2.
αὐτῆς. © * Καὶ ᾿Ιησοῦς προέκοπτε σοφίᾳ καὶ ἡλικίᾳ, καὶ χάριτι παρὰ Θεῷ καὶ +} Sam. 3. 3.
ἀνθρώποις.
ch. 1. 80. & 2. 40.
TIL. (ἡ ! Ἔν ἔτει δὲ πεντεκαιδεκάτῳ τῆς ἡγεμονίας Τιβερίου Καίσαρος, ἦγε-
μονεύοντος Ποντίον Πιλάτον τῆς ᾿Ιουδαίας, καὶ τετραρχοῦντος τῆς Γαλιλαίας
Ἡρώδου, Φιλίππου δὲ τοῦ ἀδελφοῦ αὐτοῦ τετραρχοῦντος τῆς ᾿Ιτουραίας καὶ
a John 11. 49, 51.
Τραχωνίτιδος χώρας, καὶ Avoaviov τῆς ᾿Αβιληνῆς τετραρχοῦντος, 3" én’ dpy- 545%
mo importance and duty of catechising in the Christian Church.
τ Lord now being ἐτῶν δώδεκα, was, according to Jewish lan-
guage, ‘‘achild of the Law,” or “ of the precept” (see on σ. 42),—
Ἷ, ὁ. was ὁ Hebrew catechumen. Cp. Rom. ii. 18; ii. 20, and the
authorities in the notes to Hooker, V. xviii. Dean Comber’s Compa-
nion to the Temple, iii. pp. 438—443, St. Luke had already referred
to a similar in the Christian Church, by applying the word
κατηχήθης to Theophilus, i. 3.
. ὁ πατήρ σου] This o: ion, recorded here by the Holy
Ghost as used oy, the Blessed Virgin concerning Joseph, shows that
St. Matthew (i. 16) in tracing our Lord's Genealogy through Joseph,
did what was authorized, not only by human jurisprudence, but by the
Holy Spirit Himself, who sanctions this human law by using the
term ol γονεῖς αὐτοῦ͵ v. 4]. yi on Matt. i. 1, 2.
&. Gregory pine here to Christ as an example of docility to
children: “Jlle, Puer doceri interrogando voluit, Qui per Divinitatis
potentiam verbum scientiz ipsis suis doctoribus ministravit.”
49. ἐν τοῖς τοῦ Πατρός fxd | i.e. πράγμασι, ‘ business.”
(Vlok.) Cp. Matt. xxii, 21. John iv. $45 xvill. 87. 1 Cor. xv. δ.
Tim. iv. 15.
But the other interpretation, ‘in My Father's house, is very
ancient, and has much to recommend. See Grotius and Thilo, Libr.
Apocr. N. T. p. 129. 158, and Zobeck ad Phrynich. p. 100, for the
. Besides, it seems better to follow our Lord's question, ‘ How
is it that ye Me? Howcame ye to be at a loss where to find
Me? Did ye not know that I should be here?’ He might have been
about His Father's business, elsewhere than in the i Cp. Meyer.
Christ saya ὁ Πατήρ μον, but teaches us to say Πατὴρ ἡμῶν --
showing that God is His Father in a way in which He is sot ours.
And He often avails Himself of His relation to His earthly Mother,
for the pu of bringing out more certs Divine Filiation
(see John ii. 4, and note; cp. Matt. x. 37)—His Eternal Generation
—from His heavenly Father. He blames her not (says ee) for
ne her Son, but raises their eyes to Him Whose E Son
e is.
61. αὐτοῖε)] The only acts recorded of Christ's childhood are acts
of obedience, —
To God His heavenly Father; and also
To ol ‘yovets,—showing what the special duty of childhood and
youth is; and teaching what the true order of obedience is,—viz.
that the foundation of obedience to man is to be laid in obedience to
Gop (cp. St. Aug. Serm. li. 19); and a lesson made more cogent by
the galas circumstances of our Lord's relationship to Joseph,
which was not one of natural, but of padative filiation ; and therefore
perehiog the duty of obedience to Parents, Natural, Civil, and Eccle-
siastical. Jesus the Son of God is subject to Joseph as well as Mary.
“ Therefore,” says Origen, “let us be subject to all in authority over
us.” “$i Jesus Filius Marie subjicitur Josepho, ego non subjiciar
Epicecopo, qui mihi ἃ Deo ordinatus est pater? Non subjiciar Presby-
tero, qui mihi Domini dignatione prepositus est?” And (adds
Origen) “Videat unusquisque quédd spe melioribus prepositus sit
inferior, quod cim intellexerit dignitate sublimior, non elevabitur
superbiit ex eo qudd major est, sed sciet ita sibi meliorem esse sub-
jectum quomodo et Jesus subjectus fuit Josepho.”
The first Adam was formed a τέλειος ἀνὴρ, in the full ripeness
of manhood. But the second Adam went through infancy, childhood,
youth, to manhood, that He night sanctify every age (see St. Iren.
1i. 89, St. Hippolyt. Philos. p. 333), and be an Example to every age.
This is the last time we hear of Joseph. He was doubtless dead
before the Crucifixion (John xix. 26. Acts i. 14), and probably before
the commencement of our Lord's ministry. (Cp. Matt. xii. 46. 49.
Luke viii. 20. Jobn ii. 1—12.
52. προέκοπτε σοφίᾳ! e cleared away the obstructions in
His way, as a pioncer clearing away timber, &c., to make roads.
this text see Athanas. (c. Arian. iii. 51, “0. PP. 475—480),
who says that in proportion as the Divinity revealed self in Him
more clearly, 80 much the more did He increase in favour with men.
St. Luke does not say that wisdom (which is perfect in the Logos)
increased in Him, but that Jesus (the‘name He received as man) in-
creased in wisdom. The Logos did not increase, nor was Wisdom
Flesh, but Flesh became the Body of Wisdom. It is not said that
the increased, but that Jesus increased in wisdom,—the Word
made Flesh increased. (Cyril.)
Many of the Fathers (e.g. Athanas. adv. Arian., St. Ambrose,
Cyril, Epiphanius in Ancor.) interpret προέκοπτε as signifying only
ive mans festation.
But this explanation of the passage did not satisfy later Theolo-
gians. See M . here, who observes, ‘De Auman& sapientia
omnis est questio;” and Bp. Pearson (Art. iii. p. 256), who says,
‘““ He whoee knowledge did a ila together with His years, must
have a subject proper for it, which was no other than a suman soul.
This was the seat of His finite understanding and directed will, dis-
tinct from the will of His Father, and consequently of His Divine
Nature; as a th by that known submission,—* Not My will,
but Thine be done.’ (Luke xxii. 42.) This was the subject of those
affections and passions which #0 moaltesly pacar in Him. ‘My
soul is exceeding sorrowful, even unto death.’ (Matt. xxvi. 38.)
This was it which on the cross, before the i ate from the body,
He commended to the Father. (Luke xxiii. 46.) And as His death
was the separation of this soul from His body, so the life of Christ, as
pena consist in the conjunction and vital union of that eoul with
the tig
Observe also, St. Paul says of Christ (Heb. v. 8),---ὅμαθεν ἀφ᾽
ὧν ἔπαθεν, attributing increase in learning to experience in ing.
Hence the Apollinarian heresy is confuted, which denies that our
Lord had a human soul; and also the Eutychian or ‘“Monophysite
heresy, which confounds the two natures of Christ into one. See
Matt. xxvi. 38 and 41. Hooker, V. lii. and liii. Bp. Pearson on the
Creed, Art. iii. p. 256; Art. iv. p. 293; Art. v. p. 358; and Art. iii
p. 258, ed. Oxford (1820).
Cu. IIT. 1. ἐν ἔτει] On the birth-year of Christ, see on Matt.
ii. 20, and above, ii. 8; and Paértt. de ari ii, pp. 416.-- 419.
ΤΩΝ these verses (]--- 1 }} see Greg. M. Homil. in Ev. i. 20,
p. .
— Ποντίου TiAdrov] See Matt. xxvii. 2and Patrit. de Evang.
ii. pp. 420—424.
— ‘Hpwéov] i.e. Antipas. See Matt. xiv. 1.
For a learned dissertation on these τετραρχίαι, see Patrit.
de Evang. ii. pp. 424—439.
- Apeavinl| Nothing is known of this Lysanias from other
source. Abilene was governed by a Prince of that name, who was
slain about 34 B.c. Augustus afterwards (B.c. 23) took ion of
the country and distributed it among different parties. (Joseph. Ant.
xv. 10.) Agrippa I. received it afterwards as a gift from Claudius.
(Joseph. Ant. xix.5.) Probably the Lysanias of whom St. Luke here
speaks was a descendant of the elder Lysanias, and was placed in this
tetrarchy by Augustus, and made feudatory to Rome. (Cp. Patrit. de
Bre Hi. pp. 4 .) That St. Luke's accuracy should be ques-
tioned here (as it is by De Wette, ad loc., and Strauss, Leben J.
p- 375), when there is no evidence to be brought against it, ie 8
remarkable proof of the inordinate love of doubting with which some
of the enemies of the Gospel are ; and shows how little
value is to be attached to their doubts.
2. ἐπ᾿ ἀνχιερέως "Αννα καὶ Καϊάφα) In the time of Annas
the High Priest (i.e. in his high priesthood), and in the time of
Caiaphas, Elz, has ἀρ χιερέων ural. But the singular ἀρχιερέως
is found in the most ancient MSS. and a to be the true reading.
It is alleged by some (e.g. Meyer, & ) that there is an histo-
rical error here, because Cutaphas was the High Priest at this time.
But doubtless St. Luke's assertion is a deliberate one; and it is
repeated by him Acts iv. 6, where we find “Away τὸν ἀρχιερέα,
καὶ Καϊάφαν.
The solution seems to be this. Annas had been forcibly re-
moved from the High Preset ὦν the heathen power of Rome;
and Caiaphas had now been pl in that office by that power.
(Joseph. Ant. xviii. 2.
Annas was still alive; and was the High Priest de jure; while
Caiaphas was, in the eye of the Civil Power, High Priest de facto.
144
b Matt. 3. 1, ἃς.
Mark 1. 2.
Isa. 40. 3.
ce Exod. 14. 13.
2 Chron. 20. 17,
Tea. 52. 10.
ἃ Matt. 8.11. ἃς.
Mark 1. 7, ἂς.
ST. LUKE III. 3—17.
ιερέως “Avva καὶ Καϊάφα, ἐγένετο ῥῆμα Θεοῦ ἐπὶ ᾿Ιωάννην τὸν Ζαχαρίου υἱὸν
ἐν τῇ ἐρήμῳ' (19 ὅὃ καὶ ἦλθεν εἰς πᾶσαν τὴν περίχωρον τοῦ ᾿Ιορδάνου κηρύσσων
βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν: ‘as γέγραπται ἐν βίβλῳ λόγων
Ἡσαΐον τοῦ προφήτον λέγοντος, Φωνὴ βοῶντος ἐν τῇ ἐρήμῳ, ἑτοιμά-
cate τὴν ὁδὸν Κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ. ὅ Πᾶσα
φάραγξ πληρωθήσεται, καὶ πᾶν ὄρος καὶ βουνὸς ταπεινωθήσεται
Skat ἔσται τὰ σκολιὰ εἰς εὐθεῖαν, καὶ al τραχεῖαι εἰς ὁδοὺς λείας.
καὶ "ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ Θεοῦ. (-:) 7 Ἔλεγεν οὖν τοῖς
ἐκπορευομένοις ὄχλοις βαπτισθῆναι ὑπ᾽ αὐτοῦ, Γεννήματα ἐχιδνῶν, τίς ὑπέδειξεν
ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς ; ὃ ποιήσατε οὖν καρποὺς ἀξίους τῆς
μετανοίας, καὶ μὴ ἄρξησθε λέγειν ἐν ἑαυτοῖς, Πατέρα ἔχομεν τὸν ᾿Αβραὰμ.
λέγω γὰρ ὑμῖν, ὅτι δύναται ὁ Θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῷ
᾿Αβραάμ. 9 Ἤδη δὲ καὶ ἡ ἀξίνη πρὸς τὴν pilav τῶν δένδρων κεῖται πᾶν
οὖν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται. 1° Kai
ἐπηρώτων αὐτὸν οἱ ὄχλοι λέγοντες, Τί οὖν ποιήσομεν ; (=~) | ᾿Αποκριθεὶς
δὲ λέγει αὐτοῖς, Ὃ ἔχων δύο χιτῶνας μεταδότω τῷ μὴ ἔχοντι. καὶ ὁ ἔχων.
βρώματα ὁμοίως ποιείτω. 13 Ἦλθον δὲ καὶ τελῶναι βαπτισθῆναι, καὶ εἶπον
πρὸς αὐτόν, Διδάσκαλε, τί ποιήσομεν ; 15 Ὁ δὲ εἶπε πρὸς αὐτούς, Μηδὲν πλέον
παρὰ τὸ διατεταγμένον ὑμῖν πράσσετε. 16 ᾿᾽Επηρώτων δὲ αὐτὸν καὶ στρα-
τευόμενοι, λέγοντες, Καὶ ἡμεῖς τί ποιήσομεν ; Καὶ εἶπε πρὸς αὐτούς, Μηδένα
διασείσητε, μηδὲ συκοφαντήσητε, καὶ ἀρκεῖσθε τοῖς ὀψωνίοις ὑμῶν.
ες 1 4 Προσδοκῶντος δὲ τοῦ λαοῦ, καὶ διαλογιζομένων πάντων ἐν ταῖς καρδίαις
αὐτῶν περὶ τοῦ ᾿Ιωάννου, μήποτε αὐτὸς εἴη ὃ Χριστὸς, (Ὁ) 16 ἀπεκρίνατο
ὁ ᾿Ιωάννης ἅπασι λέγων, ᾿Εγὼ μὲν ὕδατι βαπτίζω ὑμᾶς ἔρχεται δὲ ὁ ἰσχυρό-
τερός μου, οὗ οὐκ εἰμὶ ἱκανὸς λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ" αὐτὸς
ὑμᾶς βαπτίσει ἐν Πνεύματι ἁγίῳ καὶ πυρί: (=) ! οὗ τὸ πτύον ἐν τῇ χειρὶ
This seems to have been the reason why Jesus, when arrested by the
jastic wer of Jerusalem, was taken to Annas first (John
xviii. 18); and it is also recorded that Arnas sent Him bound to
Caiaphas (John xviii. 24).
here may be also an allusion to the peculiar tenure, so preca-
rious and irregular, by which Caisphas held the office, in the words
of ist Gospel, pying, that “he was high priest that same year” (John
xi. 61; xviii. 13).
St. Luke, therefore, in a spirit of reverence for the Sacred Office,
— instituted by God Himseelf,—of the High Priesthood, which was
hereditary and for life, does not acknowledge that the High Priest
could be Ὑ mode and unmade by the Civil Power. He still
calls Annas the High Priest. And yet, since Caia was de facto
High Priest, and was commonly reputed so to be, he adds his name
in the second place to that of Annas.
Both Annas and Caiaphas are called High Priests in the Apocry-
phal Books of the N. T., pp. 500. 530. 532. fas, ed. Thilo,
It appears (says Part. here, de ben, εἰ p. 360) that “ since
Caiaphas was High Priest (de facto), Annas some special di; ity,
which could be no other than the chiefdom or headship of the fami
of Aaron,—and for a similar cause Zadok is named before Abiathar.”
(2 Sam. xv. 29. δ}.
Observe also that this remarkable expression is υϑοὰ ὃγ St. Luke
at a particular Crisis, viz. in connexion with our Lord's ism.
6, the true High Priest, was now to be visibly and audibly
inaugurated as such by the unction of the Holy Ghost descending upon
Him.
At this juncture there was, as St. Luke notes, an unhappy colli-
sion between the Civil and Ecclesiastical Power. God and Cesar
were at war; and it must have been a perplexing and distressin,
uestion for the faithful Israelite,To whom is my obedience due
Wio is the High Priest?
Christ came from heaven to solve this question. He put an end
to all doubts on this matter by rending the Veil at His Crucifixion,
when He offered Himself once for all on the Cross; and by ascending
into heaven and by entering in with His Own blood into the true
Holy of Holies.
Some notion of the confusion in this respect may be derived from
the following historical summary: “ Tam fuerunt ea tem-
ra, ut ex viginti ser, qui per annos continuos sexaginta ab eversione
ierosolymorum retrd numeratos Pontificatum geseerunt, nonnisi
unious cam dignitatem cum vit& deposuerit, ceteris omnibus ante
obitum remotis.” (Rosen. ἢ
Hence also the faithful Christian may derive comfort in the
worst times. When the Civil and Ecclesiastical Powers, which ought
ndutually to assist each other, are at variance and conflict with each
other, and the devout soul is in trouble, perplexity, and hesitation
how to pay allegiance to Casar without breach of loyalty to God,
Christ, the true High Priest, will in His own due time intervene to
terminate the struggle, by asserting and vindicating His own.
3. ele ἄφεσιν ἁμαρτιῶν) See on Mark i. 4.
4. φωνή] the Voice, which foreruns the appearance of the Word.
— ἑτοιμάσατε) Tho Baptist is represented as doing the work of
8 + pe κελευθοποιὸς or Evangelical pioncer, levelling the hills
and raising the valleys for the march of the army of the Great King
and Conqueror—the Prince of Peace and the Lord of Hosts—whose
wy he came to pi in the heart and life of the world.
, γεννήματα ἐχιδνῶν) See Matt. iii. 7.
8. μὴ ἀρξησθεἾ for a similar use of ἄρχομαι, see below, xiii. 26.
“ Omnem excusationis etiam conatum precidit.” (Berg.)
14. στρατενόμενοι)] Persons then engaged in military occupa-
tions—something more than soldiers by profession.
On the lawfulness of the profession of arms, see Bp. Sanderson's
Case of a Military Life, vol. v. pp. 104—120. And for the opinions
of the Ancient Fathers and practice of primitive Christians, see
here.
- συκοφαντήσητε) “uy Ψενδοκατηγορήσητε, ne quem falso
accusetis aad αὶ τὰ from Attic law and | sioert (Atistoph. Av.
1431, and passim), and peculiar to St. Luke. xix. 8.
— ὀψνίοις}) merces. He did not say castaway your arms, quit the
camp; for He knew that soldiers are not homicides, but ministers of
law—not avengers of personal injuries, but defenders of the public
safety. St. Aug. c. Faust. xxii. 24, where he discusses the question
concerning the lawfulness of war. ‘‘ The desire of injury,” he says,
“the sa’ of revenge, the lust of power, &c., these are sins
which are justly condemned in wars, which are however sometimes
undertaken by good men for the sake of punishing the violence of
bas righ! Geode cca or τὰ some dente OORT ὍΝ
. ἔρχεται ἰσχυρότερος stronger me—an
all. Bea Matt. iii. tt Mord. 7, 8.
-- λῦσαι τὸν ἱμάντα] To do the office of a servant. There may
also a reference to the practice described in Ruth iv. 8; and so,
in John iii. 29, that ho is mo
im of His own. Cf. Gregor,
be
figuratively, he may mean what he sa:
the Bridegroom, and would not rob
Hom. 7 in ist and Ambrose.
— αοὑτόε e—and no other.
17. οὗ τὸ πτύον] Cp. Matt. iii. 12, The πτύον is the fan of
ST. LUKE III. 18—34.
145
.
αὐτοῦ, καὶ διακαθαριεῖ τὴν ἅλωνα αὐτοῦ: καὶ συνάξει τὸν σῖτον els THY ἀπο-
4
θήκην αὐτοῦ, τὸ δὲ ἄχυρον κατακαύσει πυρὶ ἀσβέστῳ. 8 Πολλὰ μὲν οὖν
καὶ ἕτερα παρακαλῶν εὐηγγελίζετο τὸν λαόν.
(ὦ) 1 Ὁ δὲ ἩΗρώδης ὃ τετράρ-
xns, ἐλεγχόμενος ὑπ᾽ αὐτοῦ περὶ ἩΗρωδιάδος τῆς γυναικὸς τοῦ ἀδελφοῦ αὐτοῦ,
καὶ περὶ πάντων ὧν ἐποίησε πονηρῶν ὁ Ἡρώδης, 3 προσέθηκε καὶ τοῦτο ἐπὶ
πᾶσι καὶ κατέκλεισε τὸν ᾿Ιωάννην ἐν τῇ φυλακῇ.
18 A
(2) 3 “ Ἔγώετο δὲ ἐν τῷ βαπτισθῆναι ἅπαντα τὸν λαὸν, καὶ ᾿Ιησοῦ βαπτι-
σθέ a a > a “ > Ν py AY Lad +
ros καὶ προσευχομένον ἀνεῳχθῆναι τὸν οὐρανὸν, 3 καὶ καταβῆναι τὸ
ὁ Matt. 8. 16, &.
Mark 1. 10, &.
Πνεῦμα τὸ ἅγιον, σωματικῷ εἴδει ὡσεὶ περιστερὰν ἐπ᾽ αὐτὸν, καὶ φωνὴν = *
ἐξ οὐρανοῦ γενέσθαι λέγουσαν, Σὺ εἶ ὁ Υἱός μον ὁ ἀγαπητὸς, ἐν σοὶ ηὐδόκησα.
(Ὁ) 3 Καὶ αὐτὸς ἦν ὁ ᾿Ιησοῦς ὡσεὶ ἐτῶν τριάκοντα ἀρχόμενος, ὧν, ὡς ἐνομίζετο,
υἱὸς Ἰωσὴφ, τοῦ Ἡλὶ, * τοῦ Ματθὰτ, τοῦ Λευὶ, τοῦ Μελχὶ, τοῦ ᾿Ιαννὰ,
τοῦ ᾿Ιωσὴφ, 35 τοῦ Ματταθίου, τοῦ ᾿Αμὼς, τοῦ Ναοὺμ, τοῦ ᾿Εσλὶ, τοῦ Ναγγαὶ,
38 τοῦ Μαὰθ, τοῦ Ματταθίου, τοῦ Σεμεὶ, τοῦ ᾿Ιωσὴφ, τοῦ ᾿Ιούδα, “1 τοῦ ᾿Ιωαννᾶ,
τοῦ Ῥησὰ, τοῦ Ζοροβάβελ, τοῦ Σαλαθιὴλ, τοῦ Νηρὶ, 3 τοῦ Μελχὶ, τοῦ ᾿Αδδὶ,
τοῦ Κωσὰμ, τοῦ ᾿Ελμωδὰμ, τοῦ *Hp, 3 τοῦ ᾿Ιωσὴ, τοῦ ᾿Ελιέζερ, τοῦ ᾿Ιωρεὶμ,
τοῦ Ματθὰτ, τοῦ Λευὶ, © τοῦ Συμεὼν, τοῦ ᾿Ιούδα, τοῦ ᾿Ιωσὴφ, τοῦ ᾿Ιωνὰν, τοῦ
᾿Ελιακεὶμ, 81: “τοῦ Μελεᾶ, τοῦ Μαϊνὰν, τοῦ Ματταθὰ, τοῦ " Ναθὰν, τοῦ Aavid,
2 χοῦ Ἶεσσαὶ, τοῦ ᾿Ωβὴδ, τοῦ Bool, τοῦ Σαλμὼν, τοῦ Ναασσὼν, ὅὃ3 τοῦ ᾿άμινα-
δὰβ, τοῦ ᾿Αρὰμ, τοῦ ᾿Εσρὼμ, τοῦ Φαρὲς, τοῦ ᾿Ιούδα, ** τοῦ ᾿Ιακὼβ, τοῦ ᾿Ισαὰκ, 36
g Ruth 4. 18.
1 Chron. 2. 10.
h Gen. 11. 4—
fature judgment by which He will winnow the Evil from the Good,
who now lie mingled together on the Floor of the Church on Harth.
(Ambrose, Bede.)
19. ὁ δὲ ‘Hpwdns] Here is a remarkable instance of anticipation,
not uncommon in 8t. Luke and in the other Gospels. The Evangelist
having robes of the Baptist's ing, proceeds immediately to
speak of his imprisonment, though probably some months intervened
between the two. This serves the purpose of showing that John was
ready to suffer for what he taught, and make his preaching more
practical and cogent,
The observation of this principle of anticipation clears up many
a difficulties in the Gospel. See on Matt. xx. 29.
προσευχομένου] St. Luke alone notes this incident which
calls attention to the reality of our Lord's Human Nature, as well as
foci the use of prayer for the reception of the Holy Spirit See
on v. 16.
Our Lord was baptized (says St. Ambrose), not to be cleansed by
water, but to cleanse it for the cleansing away of sin in Baptiem, and
to fulfil all righteousness, i.e. to be an example of obedience to all the
dispensations of God.
He came (as it were) to baptize Water for holy uses, and to
invite men to a more joyful acceptance of that Baptism which would
be panes ἂν Himself. He condescended in His own Body to
prefigure the Church, His Mystical Body (says Chrys. in Caten.), in
which they who are baptized receive the Holy Ghost. “ Venit Domi-
nus ad lavacrum,” says δὲ. Ambrose here, “ Omnia pro te factus est.
Nemo refugiat lavacrum gratiz, quand6 Christus lavacrum penitentie
non cas te Nunc consideremus mysterium Trinitatis. Cim bap-
tizatur Filius, Pater se adesse testatur. Adest et Spiritus Sanctus;
nunquam potest a se Trinitas separari.” Cp. on Matt. iii. 16, 17.
. αὐτὸς ἦν] In the peacoat αὐτὸς (which is emphatic) St.
Luke seems to say: Even Jesus, the Son of God—the Divine Priest
and Prophet and King—did not ie Himeelf forward to preach before
the akg age. How much less should men presume to undertake so
arduous an office before they are ripe for it!
— ὡσεὶ ἐτῶν τριάκοντα ἀρχόμενοε] i.e. Jesus Himself was about
thirty years when He began His Ministry (τριακοντέτης βαπντίζοται,
Greg. Nazian. p.714). There is a remarkable Passage in Melito
(Rowh, R. 8. i. 121), of the second century, on the Chronology of
our Lord's Life and Ministry : τὴν θεότητα αὐτοῦ ἐπιστώσατο διὰ
τῶν σημείων ἐν τῇ τριετίᾳ τῇ μετὰ τὸ βάπτισμα, τὴν δὲ dv-
θρωπότητα αὐτοῦ ἐν τοῖς τριάκοντα χρόνοις (thirty years)
τοῖς πρὸ τοῦ βαπτίσματοε.
At first ἀρχόμενοι may seem abrupt when so used. But it
ay to be explained by St. Luke himself Acts i. 1, referring pro-
bably to this passage, τὸν μὲν πρῶτον λόγον ἐποιησάμην περὶ
πάντων, ὦ Θεόφιλε, ὧν ἤρξατο ὁ ᾿Ιησοῦς ποιεῖν τε καὶ διδά-
σκειν. And again Acts i. 22, Incovs ἀρξάμενοι ἀπὸ βαπτίσμα-
τος Ἰωάννου.
Scaliger (ap. Glass. Philol. p. 351) thinks that the Greek ὡσεὶ
is used here as the Hebrew 3, not as aropntixdy, but ἀληθινόν : cp.
John i. 14, δόξαν ὧς poveyevovs: and Daniel vii. 13.
The reason for this notice seems to be, that it might be known
that our Lord did not begin Hie public ministry till the age prescribed
for the Priests (Numbers iv, 3; viii. 24), and that He did begin as
Κορ 85 Ἧς was of that age.
OL. 1,
— ὡς ἐνομίζετο] As was supposed. See Luke iv. 22. John vi. 42.
And there is something more in ἐνομίζετο than this. It appears
to intimate two things; first, that Jesus was not son of Joseph φύσει,
or by Nature; and secondly, that He was son of Joseph νόμῳ, by
Law. And therefore, although He was the promised seed of the
woman, His genealogy is traced through Juseph, who was united to
Mary by the of Marriage, which God had instituted in Paradise ;
and He had an beret claim to the rights of Joseph, as Son of
David, and owed him filial obedience.
-- υἱὸν ᾿ oid, τοῦ ‘HAt] On the genealogies of our Lord, see
on Matt. i. 1—16.
‘ai St. Luke's design in inserting this Genealogy was probably as
follows :—
It is remarkable that the Genealogy of our Lord is not in-
serted in the beginning of this Gospel, as is the case in St. Matthew;
but at a later period, when our Lord is described as thirty years of
age; and that it is inserted in connexion with Hie ——
Also St. Matthew descends in his Genealogy from Abraham ;
St. Luke ascends to God.
There must be a design in this; how is it to be explained ?
It was ni to show that Jesus is the promised Seed of the
om ce iii. 15. pes iv. 4), bg en har Secone pean
‘ather of the new race oj rate ify—in whom ‘ations
of the Earth are blessed. cae
Therefore St. Luke dates our Lord's Genealogy from His Bap-
tism, because in Baptism the old Adam is buried, and the new man
is raised up; and the life of Christ in us begins (see Origen here, and
Eusebius in Mai Patrum Nova Bibliotheca, iv. pp. 271—277).
In Him, anointed by the Holy Ghost, the whole Human Race is
summed up, and sanctified.
Christ, our Divine Head, is here presented to us as the Author
of the new race, which He carries up, as it were, by a stream
of sanctification, turning back the channels of hereditary corruption of
original sin, through every successive generation in an ascending
series, and leading it up through Adam to God cleanses it by the
divine influence and effusion of the Holy Ghost.
As has been already observed (on Matt. i. 1—16), all ancient
authorities concur in the opinion that both Genealogies are
through Joseph. This opinion derives importance from the fact (see
there verse 1), that when Julian objected that there is a discrepancy
between the Evangelists, the Fathers did not meet the objection by
saying that Joseph was son of Eli by , with Mary his
daughter, as is supposed by some in modern times, and that the
Genealogy in St. Luke is the Genealogy of Mary.
In addition to the authorities cited on St. Matthew, i. 1—16, the
reader may consult the work of Eusebius, lately published by Mai,
Question. ad Marin. pp. 219—226.
27. τοῦ Σαλαθιήλ] See on Matt. i. 12—15. It is most probable
that this is the same person as he who is mentioned by St. Matthew,
i. 12, and that Zorobabel is the same as he who is mentioned
under that name by St. Matthew. It is true, that between Zorobabel
in St. Luke, and Mary, are seventeen generations, and between Zoro-
babel in St. Matthew, and er are nine generations. But so be-
tween David and Selathiel in St. Luke are twenty generations; and
only fourteen in St. Matthew. Cp. next note.
ST. LUKE IIL 35—38. IV. 1—14.
τοῦ ᾿Αβραὰμ, τοῦ Θάρα, τοῦ Ναχὼρ, * τοῦ Σεροὺχ, τοῦ “Payad, τοῦ Φάλεκ,
τοῦ ᾿Εβὲρ, τοῦ Σαλὰ, ὃ) τοῦ Καϊνὰν, τοῦ ᾿Αρφαξὰδ, τοῦ Σὴμ, τοῦ Νῶε, τοῦ
Λάμεχ, * τοῦ Μαθουσάλα, τοῦ ᾿Ενὼχ, τοῦ ᾿Ιαρὲδ, τοῦ Μαλελεὴλ, ' τοῦ Καϊνὰν,
IV. (8) 1" Ἰησοῦς δὲ Πνεύματος ἁγίου πλήρης ὑπέστρεψεν ἀπὸ τοῦ ᾿1ορ-
δάνον, καὶ ἤγετο ἐν τῷ Πνεύματι εἰς τὴν ἔρημον, (5) 3 ἡμέρας τεσσαράκοντα
Καὶ οὐκ ἔφαγεν οὐδὲν ἐν ταῖς ἡμέραις
> » ry a aA ν 5 ’ 8 Ν 1 2 aA
ἐκείναις: καὶ συντελεσθεισῶν αὐτῶν ὕστερον ἐπείνασε. ὃ Kai εἶπεν αὐτῷ
ὁ Διάβολος, Εἰ Υἱὸς εἶ τοῦ Θεοῦ, εἰπὲ τῷ λίθῳ τούτῳ ἵνα γένηται ἄρτος.
4 Ν 3 id 3 Lea a aN λέ b 4 9 3 > 3 Ad
Καὶ ἀπεκρίθη ᾿Ιησοῦς πρὸς αὐτὸν λέγων, " Γέγραπται, ὅτι οὐκ ἐπ᾿ ἄρτῳ
,ὔ ia e ¥ ἀλλ᾽ 3 Ν Ἂς es aA ὃ Ν 9
μόνῳ ζήσεται ὁ ἄνθρωπος, a ἐπὶ παντὶ ῥήματι Θεου. " Kat ay
ayayav αὐτὸν ὁ Διάβολος εἰς ὄρος ὑψηλὸν ἔδειξεν αὐτῷ πάσας τὰς βασιλείας
καὶ εἶπεν αὐτῷ ὁ Διάβολος, Σοὶ δώσω
τὴν ἐξουσίαν ταύτην ἅπασαν καὶ τὴν δόξαν αὐτῶν, ὅτι ἐμοὶ παραδέδοται,
ν 4 ν᾽» L (δ 39. “ q AY 2 2. , 2 7 , "
καὶ ᾧ ἐὰν θέλω, δίδωμι αὐτήν: 7 σὺ οὖν ἐὰν προσκυνήσῃς ἐνώπιόν pov, ἔσται
gov, πᾶσα. ὃ Καὶ ἀποκριθεὶς αὐτῷ εἶπεν ὁ ᾿Ιησοῦς, Σατανᾶ, γέγραπται
“Προσκυνήσεις Κύριον τὸν Θεόν σου, καὶ αὐτῷ μόνῳ λατρεύσεις.
9 νι ᾿ῃ, 393. ἡ 3 ε AY Ν é 28 ΕΝ x 2
Kat ἤγαγεν αὐτὸν eis ‘Iepovoadnp, καὶ ἔστησεν αὐτὸν ἐπὶ τὸ πτερύγιον
τοῦ ἱεροῦ, καὶ εἶπεν αὐτῷ, Εἰ Υἱὸς εἶ τοῦ Θεοῦ, βάλε σεαυτὸν ἐντεῦθεν κάτω,
10 γέγραπται γάρ, Ὅτι “τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περί σου, τοῦ
διαφυλάξαι ce “nai ὅτι ἐτβὶ χειρῶν ἀροῦσί σε, μή ποτε προσ-
κόψῃς πρὸς λίθον τὸν πόδα σον, ™ Καὶ ἀποκριθεὶς εἶπεν αὐτῷ ὁ Ἰη-
18 Καὶ
αἱ
146
1 Gen. ὅ. 6.
11 88 k a? N a 8 a? ‘ a a
Gen: 5. 3. τοῦ ᾿Ενὼς, τοῦ Σὴθ, τοῦ ᾿Αδὰμ, τοῦ Θεοῦ.
a Matt. 4.1, &c.
Mark 1. 12, ἃς.
πειραζόμενος ὑπὸ τοῦ Διαβόλον.
b Deut. 8. 8.
a > 2 el , 6
τῆς οἰκουμένης ἐν στιγμῇ χρόνου,
ο Deut. 6. 18.
d Pe. 91. 10--12.
eDent.¢.1s, σοῦς. Ὅτι εἴρηται, “Οὐκ ἐκπειράσεις Κύριον τὸν Θεόν cov.
, , Q ε , λ f> 4 3. 3 3 Ἦν a
tJonn 4.90, συντελέσας πάντα πειρασμὸν ὁ Διάβολος ' ἀπέστη am’ αὐτοῦ ἄχρι καιροῦ.
Heb. 4. 15.
(4)! Καὶ ὑπέστρεψεν ὁ ᾿Ιησοῦς ἐν τῇ δυνάμει τοῦ Πνεύματος εἰς τὴν
80. τοῦ Kaivdy] A difficulty, on which it would be presumptuous
to do more than offer a conjecture.
This name Cainan does not occur in the original of Gen. xi. 12,
1 Chron. i. 2, nor in Codex Beze here, but it is found in the LX X.
The name of Catnan appears to be associated with the introduc-
tion of idolatry. See Ephraem Syrus in Gen. xviii. Mill on the
Genealogies, p. 149.
We have seen (Matt. i. 8) that it was the practice of the Hebrews
to omit names from their Genealogies, for moral and judicial reasons.
Accordingly we find that in St. Afatthew's Genealogy several names
are over in silence.
But this does not appear to be the case in St. Luke's Genealogy.
He wrote for the Gentiles, and to show that in Christ a/l nations are
Dleased; that in Him there is pardon and grace freely offered to all ;
that in Him the dead in trespasses and sinus are made alive; that they
who had been aliens—by idolatry and vice—were made nigh to God
in Christ (Gal. iii, 28. Eph. ii. 12, 13); that there is an universal
aan in pi anad eo ‘ ἦ ἘΠ
erhape there may be something significant of this jous pur-
pose of Universal Reconciliation ied ἵπειιοταιίου by the Gospel, in
the fact, that a name from the Hebrew Genealogies, is
restored, in Christ, in that of the Gentile World.
On this difficult question, see Walther, Harmon. Biblic. ad Luc.
iii. 36. Michaelis, de Chronol. Mosis post diluv. in Comm. Soc.
Gotting. 1763. Rus. Harmon. Evang. i. 359. Sporkeim, Dubia
Evang. xxiii., who, with Beza, would expunge the word. Routh,
R. S. ii. 372, observes, that neither Julius Africanus, early in the
third century, nor Eusebius in the fourth, seem to have known this
second Καϊνάν. But cp. Mill, pp. 144. 147, note. Lord Arthur
He , on the Genealogies (pp. 168-203), has’ endeavoured to show
that the name was first interpolated in St. Luke, and thence passed
into copies of the LXX.
. Adan, τοῦ Θεόν! Thus the Holy Spirit, writing by St. Luke
to the Gentiles, taught them what they, especially the Greeks, much
needed to learn, that God had made of one blood all nations of the
earth. See Bentley's Sermon on Acts xvii. 26. Joseph is not called
the Son of Eli literally, any more than Adam was literally the Son of
God. (Aug. de cons. Ev. ii. 3.) Perhaps, also, it may be said that
the worde we ἐνομίζετο, in τ. 23, may be intended to imply that the
Evangelist is giving the gereslogy as commonly received (cp. Bengel).
— tov Θεοῦ] “Ex Deo per Christum sunt omnia. Omnia redu-
cuntur per Christum ad Deum.” (Beng.)
And this work of retrogressive and retroactive purification is
here connected with His Baptism. And thus the Holy Spirit has
designed to remind us that our participation in this work of purifica-
4, 5.
As St. Paul says (Rom. v. 15), “ Not as the offence (in Adam),
so the free gift in Christ. For if through the offence of the ome
Adam, the many (that is, all, cp. v. 18) died, much more the Grace
of God, and the Gift by the one man Jesus Christ hath abounded, or
overflowed, to the many, i.e. upon all. As by the offence of one
judgment came upon all to condemnation, so by the righteousness of
One the free gift came upon all men unto Justification.
Cu. IV. 1—18. ᾿Ιησοῦς δέ] See Matt. iv. 1—11.
2. ἡμέρας τεσσαράκοντα] It is said by some (c.g. Bengel) that
this is a ‘“‘locutio pregnans,” indicating that He was led into the
Wilderness for forty days (cp. Rev. xx. 2), where, after they were
over (cp. Matt. iv. 3), He was tempted.
ut the words of the two Evangelists taken ther, seem rather
to imply that He was tempted at intervals tt e forty Days (cp.
Mark i. 13), and that at the close of them the Tempter assailed our
Lord with the greatest violence.
And this ap to be typical of what is to be looked for in the
History of the Church. She is tempted during the whole period of
her sojourn (represented by Fort ays, seo on Matt. iv. 2, and
foot note) in the wilderness of this world: but Satan reserves the
fiercest trial for the last. (Rev. xii. 12.)
4. γέγραπται} It ts written: repeated v. 8, cp. v. 12, Christ
is “full of the Holy Ghost,” v. 1, and yet His Rule of Faith and
Practice is Holy Scripture ;—a fact which may be commended to the
consideration of some (Quakers, Methodists, and others) who appear
to suppose that inward illumination (or what is fancied to be such)
my a substitute for the written Word.
. ἔδειξεν αὐτῷ] The last Temptation in St. Matthew (iv. 8),
but mentioned here in the second place by St. Luke.
But observe, St. Luke does not say τότε or πάλιν, as St Mat-
thew does (iv. 5. 8), and therefore there is no discrepancy, but St
Luke places the temptations in an order of his own; perhaps with a
reference to the temptation of the first Adam, and to the special
allurements of the Gentile World.
— τῆς οἰκουμένη] St. Matthew here (iv. 8) has τοῦ κόσμον.
— ἐν στιγμῇ χρόνου] “In momento enim pretereunt.” (Ambrose.)
9. Ἱερουσαλήμ] St. Matthew here (iv. 5) has τὴν ἁγίαν πόλιν.
18. ἄχρι καιροῦ] “ usque ad opportunum tempus” (Beng.), such
as the Agony.
ST. LUKE IV. 15—29.
147
Γαλιλαίαν: καὶ φήμη ἐξῆλθε καθ᾽ ὅλης τῆς περιχώρον περὶ αὐτοῦ. | Καὶ
4 a a a
αὐτὸς ἐδίδασκεν ἐν ταῖς συναγωγαῖς αὐτῶν δοξαζόμενος ὑπὸ πάντων. (2) 16 Καὶ g Matt 2. 28
ἦλθεν εἰς τὴν Ναζαρὲτ, of ἦν τεθραμμένος: καὶ εἰσῆλθε, * κατὰ τὸ εἰωθὸς αὐτῷ,
Mark 6. 1.
John 4. 48.
3 a ¢ , A
ἐν τῇ ἡμέρᾳ τῶν σαββάτων εἰς τὴν συναγωγὴν, καὶ ἀνέστη ἀναγνῶναι. 17 Kat Nt 8 5.6
ἐπεδόθη αὐτῷ βιβλίον ‘Hoatov τοῦ προφήτου: καὶ ἀναπτύξας τὸ βιβλίον a
22. 22.
2 a
εὗρε τὸν τόπον οὗ ἦν yeypappevor, 8! Πνεῦμα Κυρίου én’ ἐμέ οὗ εἵνεκεν it εἰ. 1, .
, a att.
ἔχρισέ pe εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέ pe ἰάσασθαι τοὺς Ps. 12.7.
1b. δ.
147. 8.
συντετριμμένους τὴν καρδίαν: κηρύξαι αἰχμαλώτοις ἄφεσιν, καὶ Jone?
τυφλοῖς ἀνάβλεψιν: ἀποστεῖλαι τεθρανσμένους ἐν ἀφέσει: 194 κη- iter. 35. το.
4
ρύξαι ἐνιαυτὸν Κυρίον δεκτόν. ™ Καὶ πτύξας τὸ βιβλίον, ἀποδοὺς τῷ
ὑπηρέτῃ
ἐκάθισε' καὶ πάντων ἐν τῇ συναγωγῇ οἱ ὀφθαλμοὶ ἦσαν ἀτενίζοντες
αὐτῷ. | Ἤρξατο δὲ λέγειν πρὸς αὐτούς, Ὅτι σήμερον πεπλήρωται ἡ γραφὴ
σ΄ > a 2 ON ε« α
auT™ ἐν τοις ὠσὶν υμων.
(+) 3 "Καὶ πάντες ἐμαρτύρουν αὐτῷ, καὶ ἐθαύ-
Ν a A A aA a
μαζον ἐπὶ τοῖς λόγοις τῆς χάριτος τοῖς ἐκπορευομένοις ἐκ τοῦ στόματος αὐτοῦ, Μ
k Ps. 46. 2.
I
Ν
καὶ ἔλεγον, Οὐχ οὗτός ἐστιν ὁ vids Ἰωσήφ; (2) 33. Καὶ εἶπε πρὸς αὐτούς, “᾿; 5.,“ς,
Πάντως ἐρεῖτέ μοι τὴν παραβολὴν ταύτην, ᾿Ιατρὲ, θεράπευσον σεαυτόν" ὅσα
ἠκούσαμεν γενόμενα ἐν τῇ Καφαρναοὺμ, ποίησον καὶ ὧδε ἐν τῇ πατρίδι σου.
ἃ 6. 42. ἃ 1. 46.
1 Matt. 4. 13.
& 13. 54.
(+) δ" Εἶπε δέ, Api λέγω ὑμῖν, ὅτι οὐδεὶς προφήτης δεκτός ἐστιν ἐν τῇ m mate. 13. ο΄.
πατρίδι αὐτοῦ.
(=) 35 "᾿᾽Ἐπ’ ἀληθείας δὲ λέγω ὑμῖν, πολλαὶ χῆραι ἦσαν ἐν
Mark 6. 4.
John 4. 44.
ΠῚ Kings 17. 7.
ταῖς ἡμέραις ᾿Ηλίου ἐν τῷ ᾿Ισραὴλ, ὅτε ἐκλείσθη ὁ οὐρανὸς ἐπὶ ἔτη τρία καὶ 513...
μῆνας ἐξ, ὡς ἐγένετο λιμὸς μέγας ἐπὶ πᾶσαν τὴν γῆν, *
James ὅ. 17.
\ a > 4
καὶ πρὸς οὐδεμίαν
αὐτῶν ἐπέμφθη ᾿Ηλίας, εἰ μὴ εἰς Σάρεφθα τῆς Σιδῶνος πρὸς γυναῖκα χήραν.
Ἵ 9 Καὶ πολλοὶ λεπροὶ ἦσαν ἐπὶ ᾿Ελισσαίου τοῦ προφήτον ἐν τῷ ᾿Ισραήλ' ο 3 Kings 5.14.
καὶ οὐδεὶς αὐτῶν ἐκαθαρίσθη, εἰ μὴ Νεεμὰν ὁ Σύρος. 3 Καὶ ἐπλήσθησαν
πάντες θυμοῦ ἐν τῇ συναγωγῇ, ἀκούοντες ταῦτα. ™ Καὶ ἀναστάντες ἐξέβαλον
αὐτὸν ἔξω τῆς πόλεως, καὶ ἤγαγον αὐτὸν ἕως ὀφρύος τοῦ ὄρους, ἐφ᾽ οὗ ἡ πόλις
15, αὐτός] “ἴρδὸ; non modo per famam.” (Beng.)
16. iv τῇ ἡμέρᾳ τῶν σαββάτων] On the Synagogue Worship
on the Sabbath, see Joseph. de B. Jud. vii. 3. Vitringa de Synagoga,
irony 1696. Prideaur, Connexion, i. 416 — 430, ad A.p. 444.
Jahn, Arch. 5. 344. 397.
The following is from Kuin.: “ ἀνέστη ἀναγνῶναι, ad pra-
legendum ἃ libris sacris surrezit, Erat enim more receptum, ut
perte codicis sacri stantibus lectore et populo fieret. Non autem
osis tantim, sed etiam prophetarum libri diebus sabbati in synagogis
prelegi solebant, vid. Act. xiii..14,15; xv. 21. Quinque Mosis libri
sic distributi erant, ut diebus sabbati spatio unius anni integri lege-
rentur; ex libris vero prophetarum lectioni librorum Mosis adjunge-
batur sectio aliqua, que cum Mosis loco prelecto affinitatem habe
videretur. Definiri nequit, utrdm Jesus prescriptam ex Iesaie ora-
culis pericopen, an aliam ars ar preclegerit, sed posterius proba-
dilius est; ὑπηρέτης enim, ut h. 1. legitur, non revolutum volumen
offerebat Jesu, sed Jesus ipse revolvebat Iesaim volumen sibi por-
rectum, et lectio a Jesu pro arbitrio inetituta effecisse videtur, ut
auditores, oculis et animis in Jesum intentis, ed diligentius dicenda
paleo neque cunts ut ad h. 1. Michaélis mow certé
constitui potest, jam illo tempore prescriptas perico ibris pro-
phetarum fuisse prelectas. ui aliqua doctring pollere viderectny
cujuscunque essent conditionis, ab Archisynagogo excitabantur et
ay sa ut locum scripture prelegerent.”
Ἴ. ἐπεδόθη] Sling sd was given in addition, after the Lesson from
the Law. Our Lord appears to have done two things; first, ἀνέστη
ἀναγνῶναι, i.e. to the lesson of the day, see pi ing note ;
secondly, to have chosen a particular (εὑρεῖν τόπον) in the
prophecies of Isaiah, and to have expounded it, with additions from
other places of the same Prophet; e.g. Isa. Ixi. 1,2, with illustra-
tions from xiii. 7, and to have shown the application of these pro-
phecies to Himself. See Surenhus. pp. 339345.
— ἀναπτύξας] having uarolled the myx (megillak), or volume,
* __ It appears that Isaiah formed a separate roll.
18. ἔχρισέ me] anointed Me—made Me the Messiah, the Anointed
One—the Christ. Christ was anointed at the Incarnation by the
operation of the Holy Ghost, and was publicly anointed and inau-
rated as the Messiah Ὁ the descent of the Holy Ghest at His
tism. See on Matt. iii. 16. Therefore this lesson and exposition
were τον appropriate now.
“Per πτωχοῖς, Hebr. orgy, intelliguntur ap. Iesaiam miseri,
juo sensu vocabulum sepius legitur, ut les. iii. 14; viii. 7.”
tin.)
19. ἐνιαυτόν} typified by the Jubilee, Lev. xxv. 9; and the word
ἑνιαντὸς, like the Hebrew myq) (shanuk), of Tea. Ixiii. 4, indicates,
in a larger sense, a longer period—here the Gospel dispensation. On
the erroneous notion hence derived by some (see Clem. Alex. Strom.
i, p. 147, and Origen de princ. iv. 5), that our Lord taught only for
one year or little more; see the authorities in Gieseler, Ch. Hist.
chap. i. note 10. Winer, Lex. i. p. 568. Routh, R. 8. i. 121. 146;
iv. 364, and above, on iii. 23, where it will be seen that Melito
affirmed that our Lord's ministry lasted three years; 80 also St. Hip-
polytus, in Dan. ὃ 4. So Euseb. H. E.i. 10. Theodoret, in Dan. ix.
St. Hieron. in Dan. ix.
is δεκτός] ‘acceptable,’ not ‘accepted.’ On δεκτὸν see on Acts
x. 35.
25. ἔτη τρία καὶ μῆνας ἴξ] It is said by some (ὁ. g. Meyer,
p. 275) that this is at variance ἽΝ the date in " Kings aril 1, “the
third year.” But it does not appear that the third year there is dated
from the beginning of the famine. The original says, “ There were
many days; and in the third year—probably after those many days
—the word of the Lord came to Elijah." Why otherwise should the
“ many days” be mentioned? The period of three years and a half
(half of seven, the sacred number) = 42 months, or 1260 days, had an
ominous sound in the ears of an Israelite, being the time of this
famine (cp. James v. 17), and of the duration of the desolation of the
Temple under Antiochus. Lightfoot, i. p. 620. Harm. N. T. Rev.
xi. doeeph. B. J. i. 1. Lowth on Dan. xii. 7. Prideaur ad a.p. 168,
165. See Rev. xi. 2,3; xii. 6. 14; xiii. δ.
26, 27. 'HAlac—'EXtocaiov] The Prophets Elijah and Elisha
were types of Christ; and in their special dealings with the widow of
ta and Naaman the Syrian, they foreshadowed His relation, not
only to Capernaum in contrast with Nazareth, but also to the Gentile
world in comparison with the Jews. (Theoph., Euthym.)
29. édgpioc] Modern Nazareth is not on a hill, as the ancient
fe Bate? Cp. Pococke in Rosenm. here, and inson, Palest. iii.
183—200, ake ταῦθ, “the houses stand in the lower part of the slope
of the western hill, which rises steep and high above them.” Its in-
habitants were guilty of selecting the Son of God, Who vouchsafed
to dwell among them, and of endeavouring to cast Him down from
“the brow of a hill on which their city was built.” In the present
site of Nazareth may we not see an emblem of the degradation and
doom of those who reject and would cast down Christ? Cp. the curse
pronounced by Him on Capernaum (Matt. xi. 23), of which the same
is lost, and the stile is now a subject of controversy. See Tregelles,
in Journal of Classical and Sacred Philology, No. viii. pp. 152—154,
who places it on the east of Jordan. oF = att, iv. 13. Luke iv. 29,
148
pie 8. 59.
10. 89.
q Mark 1. 21, &. μέσου αὐτῶν ἐπορεύετο.
Tr Matt. 8. 14, Χο.
Mark 1. 29, &c.
a Mark 4. 1.
Ὁ Matt. 4. 18—23.
Mark 1. 16—20.
¢ John 21. 6.
ST. LUKE IV. 30—44. V. 1—5.
αὐτῶν φκοδόμητο, εἰς τὸ κατακρημνίσαι αὐτόν. 89» αὐτὸς δὲ διελθὼν διὰ
(qm) 51" Καὶ κατῆλθεν εἰς Καφαρναοὺμ πόλιν τῆς
Ταλιλαίας: καὶ ἦν διδάσκων αὐτοὺς ἐν τοῖς σάββασι. (31) ® Καὶ ἐξεπλήσ-
σοντο ἐπὶ τῇ διδαχῇ αὐτοῦ, ὅτι ἐν ἐξουσίᾳ ἣν ὁ λόγος αὐτοῦ. (ἐπ) * Καὶ
ἐν τῇ συναγωγῇ ἦν ἄνθρωπος ἔχων πνεῦμα δαιμονίου ἀκαθάρτου, καὶ ἀνέκραξε
φωνῇ μεγάλῃ, * λέγων, "Ea: τί ἡμῖν καὶ σοὶ, ᾿Ιησοῦ Ναζαρηνέ; ἦλθες ἀπολέσαι
ἡμᾶς ; οἶδά σε τίς εἶ: ὁ ἴάγιος τοῦ Θεοῦ. ὃ) Καὶ ἐπετίμησεν αὐτῷ ὁ ᾿Ιησοῦς
λέγων, Φιμώθητι, καὶ ἔξελθε ἐξ αὐτοῦ. Καὶ pupay αὐτὸν τὸ δαιμόνιον εἰς τὸ
μέσον ἐξῆλθεν ἀπ᾽ αὐτοῦ, μηδὲν βλάψαν αὐτόν. ὃ56 Καὶ ἐγένετο θάμβος ἐπὶ
πάντας" καὶ συνελάλουν πρὸς ἀλλήλους λέγοντες, Τίς ὁ λόγος οὗτος ; ὅτι ἐν
ἐξουσίᾳ καὶ δυνάμει ἐπιτάσσει τοῖς ἀκαθάρτοις πνεύμασι, καὶ ἐξέρχονται.
537 Καὶ ἐξεπορεύετο ἦχος περὶ αὐτοῦ εἰς πάντα τόπον τῆς περιχώρου.
(7) ὅ8. τ᾿Δναστὰς δὲ ἐκ τῆς συναγωγῆς εἰσῆλθεν εἰς τὴν οἰκίαν Σίμωνος"
πενθερὰ δὲ τοῦ Σίμωνος ἦν συνεχομένη πυρετῷ μεγάλῳ' καὶ ἠρώτησαν αὐτὸν
περὶ αὐτῆς. 89 Καὶ ἐπιστὰς ἐπάνω αὐτῆς ἐπετίμησε τῷ πυρετῷ, καὶ ἀφῆκεν
αὐτήν: παραχρῆμα δὲ ἀναστᾶσα διηκόνει αὐτοῖς. 40 Δύνοντος δὲ τοῦ ἡλίου
πάντες ὅσοι εἶχον ἀσθενοῦντας νόσοις ποικίλαις ἤγαγον αὐτοὺς πρὸς αὐτόν"
ὁ δὲ ἑνὶ ἑκάστῳ αὐτῶν τὰς χεῖρας ἐπιθεὶς ἐθεράπευσεν αὐτούς. (sm) *! ᾿Εξήρ-
χετο δὲ καὶ δαιμόνια ἀπὸ πολλῶν κράζοντα καὶ λέγοντα, Ὅτι σὺ εἶ ὁ Χριστὸς
ὁ Υἱὸς τοῦ Θεοῦ. Καὶ ἐπιτιμῶν οὐκ εἴα αὐτὰ λαλεῖν, ὅτι ἤδεισαν τὸν Χριστὸν
αὐτὸν εἶναι. (᾿Ξ) 2 Γενομένης δὲ ἡμέρας ἐξελθὼν ἐπορεύθη εἰς ἔρημον τόπον"
καὶ οἱ ὄχλοι ἐπεζήτουν αὐτὸν, καὶ ἦλθον ἕως αὐτοῦ καὶ κατεῖχον αὐτὸν τοῦ
μὴ πορεύεσθαι ἀπ᾽’ αὐτῶν. 4 Ὃ δὲ εἶπε πρὸς αὐτούς, Ὅτι καὶ ταῖς ἑτέραις
πόλεσιν εὐαγγελίσασθαί pe δεῖ τὴν βασιλείαν τοῦ Θεοῦ' ὅτι εἰς τοῦτο ἀπ-
ἔσταλμαι. “ Καὶ ἦν κηρύσσων ἐν ταῖς συναγωγαῖς τῆς Γαλιλαίας.
V. (2) *’Eyévero δὲ ἐν τῷ τὸν ὄχλον ἐπικεῖσθαι αὐτῷ τοῦ ἀκούειν τὸν
λόγον τοῦ Θεοῦ, καὶ αὐτὸς ἦν ἑστὼς παρὰ τὴν λίμνην Γεννησαρέτ. 3" καὶ
εἶδε δύο πλοῖα ἑστῶτα παρὰ τὴν λίμνην: οἱ δὲ ἁλιεῖς ἀποβάντες ἀπ᾽ αὐτῶν
ἀπέπλυναν τὰ δίκτυα. ὃ ᾿Εμβὰς δὲ εἰς & τῶν πλοίων, ὃ ἦν τοῦ Σίμωνος,
ἠρώτησεν αὐτὸν ἀπὸ τῆς γῆς ἐπαναγαγεῖν ὀλίγον: καὶ καθίσας ἐδίδασκεν ἐκ
τοῦ πλοίου τοὺς ὄχλους, (5) 4° ‘As δὲ ἐπαύσατο λαλῶν, εἶπε πρὸς τὸν Σίμωνα,
᾿Επανάγαγε εἰς τὸ βάθος, καὶ χαλάσατε τὰ δίκτυα ὑμῶν εἰς ἄγραν. ὃ Καὶ
ἀποκριθεὶς ὁ Σίμων εἶπεν αὐτῷ, ᾿Επιστάτα, δι’ ὅλης τῆς νυκτὸς κοπιάσαντες
80. διελθὼν διὰ μέσον] He allowed them to take Him to the
top of the hill—and then esca Thus He proved that His death
was Mecapry Gree Quand6 vult capitur, quando vult occiditur,”"—and
we may add, “Quando nolunt inimici, elabitur, et quando nolunt,
occiditur.” (See Matt. xxvi. 5.
1, Καφαρναοὺμ πόλιν 7.0.) A mode of speech showing that
St. Luke wrote for persons unacquainted with Palestine.
Marcion began his edition of St. Luke's oops! at this verse (see
Libr. Apocr. N. T. p. 403), and inserted the words ὁ Θεὸς κατῆλθεν
ele Καφαρναοὺμ͵--- testimony from him to Christ's Divinity, and
also that the earlier chapters of St. Luke (omitted by Marcion) prove
the Humanity.
88. δαιμονίον)͵ Both St. Mark and St. Luke, writing for Gen-
tiles, add the epithet ἀκάθαρτον to δαιμόνιον, which St. Matthew,
writing to Jews (for whom it was not necessary), πόθον does. See
Townson on the Gospels, p. 185.
— καὶ ἀνέκραξε) See Mark i. 24—28.
84. ὁ “Aytor] “He uses the Article,” says Athanas. in Caten.,
“ distinguishing Christ from all others; for He is the Holy One, by
communion with Whom all who are holy are called holy.”
85. φιμώθησι] “ φιμὸς, i. g. κημὸς, camus (cp. Routh, R. S. iv.
4.1}, capistri genus (a muzzle) quo caballi_superbi coerceri solent
ri = ag hinc φιμοῦν obturare.” Seo on Matt. xxii. 12.
; iv.
Cu. V. 1—11, ἐγένετο δὲ αὐτῷ} Ba Matt. iv. 18.--29, Mark i.
16—20, Some itors su ὁ these two latter describe a
different action from that in St. Luke; but see Hammond, Li
at et TDubia Evang. p. 337, and Trench on the
Pp.
iracles,
a, poke observation here, p. 334, is very judicious, and of
6 Application : “ Nihil frequentius quam quedam pratermitts ab
is (i.e. by some of the four Evangelists), suppleri ab aliis, ob fines
dictos, ne vel Scriptores sacri ex compacto scripsisee viderentur,
vel Lectores uni ex illis, reliquis spretis, hererent.”
2. εἶδε δύο πλοῖα] Our Lord evangelizes men by means of their
worldly occupations. The Shepherds at Bethlehem, when tending
their flocks; the Magi looking at the stars; Matthew at the seat of
custom; Simon and Andrew, James and Johng at their nets, are
called to Christ. (Cp. Theopk. here.) He thus teaches us not to be
indolent, and to sanctify our labours by His presence.
— ἀπέπλυναν] Observe ἀπὸ and the aorist, marking by one act
of washing that the fishing was over. They washed them of,—
cleansed ikem from weeds, &c.,—and hung them up to dry, till th
should be wanted again on the following night. Where human werk
ends, divine begins.
4, iwavdyays] Remark the two prepositions: “Launch forth
from shore again to the deep now in the day, where during the
whole night (the time for fishing) thou hast caught nothing.
δ. ἐπιστάτα] Used by St. Luke six times (v. 5; viii. 24. 45;
ix. 88. 49; xvii. 13) for the Hebrew 'Ῥαββὲ, which is used by all the
other Evangelists, but never used by St. Luke. See preliminary
note.
— δι ὅλης τῆς vvnrde] i.e. during the most favourable time,
and during the whole of it. How then can we e: a draught now ?
In a figurative sense the words may be applied to the labours of
the Church of God during the night of heathen darkness, before the
coming of Christ. See ., and cp. St. Anthrose here : en
Domine, scio quia nox est quando non imperas—in Verbo Tuo laxa'
Tretia. :
ST. LUKE Υ. 6—22.
149
οὐδὲν ἐλάβομεν: ἐπὶ δὲ τῷ ῥήματί cov χαλάσω τὸ δίκτυον. 5 Kat τοῦτο
ποιήσαντες συνέκλεισαν πλῆθος ἰχθύων πολύ' Suef,
es
Ὁ δὲ τὸ δίκτυον αὐτῶν,
7 Ν v2 a , a. 3 aA cs , a “
καὶ κατένευσαν τοῖς μετόχοις τοῖς ἐν τῷ ἑτέρῳ πλοίῳ τοῦ ἐλθόντας συλλα-
βέσθαι αὐτοῖς: καὶ ἦλθον, καὶ ἔπλησαν ἀμφότερα τὰ πλοῖα, wate βυθίζεσθαι
αὐτά. (τ) 5 “᾿Ιδὼν δὲ Σίμων Πέτρος προσέπεσε τοῖς γόνασι τοῦ ᾿Ιησοῦ, 428.5%,
, οὕ 73> 3 δῷ 2 N- ες , > , 9 , . baat
λέγων, "Ἔξελθε an’ ἐμοῦ, ὅτι ἀνὴρ ἁμαρτωλός εἶμι, Κύριε. ὃ Θάμβος yap ς Exod, 80. 19.
ig 3. δ + , Δ ‘ as A 23 a a 3 ,
περιέσχεν αὐτὸν, καὶ πάντας τοὺς σὺν αὐτῷ ἐπὶ τῇ ἄγρᾳ τῶν ἰχθύων
συν- | 8am. 6. 20.
Tea. 6. 5.
John 21. 6, 7.
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Exek. 47. 9.
κοινωνοὶ τῷ Σίμωνι, Kai εἶπε πρὸς τὸν Σίμωνα ὁ ᾿Ιησοῦς, Μὴ φοβοῦ: ἀπὸ mar-s. is.
τοῦ νῦν ἀνθρώπους ἔσῃ ζωγρῶν.
γῆν, adevres ἅπαντα ἠκολούθησαν αὐτῷ.
Mark 1. 17.
(Φ) "" "Καὶ καταγαγόντες τὰ πλοῖα ἐπὶ τὴν £13.45.
ναι 4,20.
19. 27.
Mark 10. 28.
ch. 18. 28.
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πλήρης λέπρας: καὶ ἰδὼν τὸν ᾿Ιησοῦν, πεσὼν ἐπὶ πρόσωπον ἐδεήθη αὐὖτο
ῦ Mark 1. 40, &c.
λέγων, Κύριε, ἐὰν θέλῃς, δύνασαί pe καθαρίσαι. 1ὃ Kai ἐκτείνας τὴν χεῖρα
ἥψατο αὐτοῦ εἰπών, Θέλω, καθαρίσθητι. Καὶ εὐθέως ἡ λέπρα
ἀπῆλθεν ἀπ᾽
αὐτοῦ. ™ Καὶ αὐτὸς παρήγγειλεν αὐτῷ μηδενὶ ciety ἀλλὰ ἀπελθὼν δεῖξον
σεαντὸν τῷ ἱερεῖ, καὶ προσένεγκε περὶ τοῦ καθαρισμοῦ σον, καθὼς προσέταξε
o A > , > a
Mwoions, εἰς μαρτύριον αὑτοῖς.
(+) 8 διήρχετο δὲ μᾶλλον ὁ λόγος περὶ
3 A N 4 Ν x > ao Ν 4 e 3 > aA
αὐτοῦ: καὶ συνήρχοντο ὄχλοι πολλοὶ ἀκούειν, καὶ θεραπεύεσθαι ὑπ᾽ αὐτοῦ
39 Ν aA 3 6 a 2 A 8) 16 aN δὲ ε a 2 a 27 ‘
ἀπὸ τῶν ἀσθενειῶν αὐτῶν: (=) 1° αὐτὸς δὲ ἦν ὑποχωρῶν ἐν ταῖς ἐρήμοις, καὶ
προσευχόμενος.
(Gr) "7 Καὶ ἐγένετο ἐν μιᾷ τῶν ἡμερῶν καὶ αὐτὸς ἦν διδάσκων' καὶ ἦσαν
καθήμενοι Φαρισαῖοι καὶ νομοδιδάσκαλοι, οἱ ἦσαν ἐληλυθότες ἐκ πάσης κώμης
τῆς Γαλιλαίας καὶ ᾿Ιουδαίας καὶ ἱἹΙερουσαλήμ' καὶ δύναμις Κυρίου ἦν εἰς τὸ
> Dad 9 ao
ἰᾶσθαι αὐτούς.
παραλελυμένος" καὶ ἐζήτουν αὐτὸν εἰσενεγκεῖν καὶ θεῖναι ἐνώπιον αὐτοῦ"
μὴ εὑρόντες ποίας εἰσενέγκωσιν αὐτὸν διὰ τὸν ὄχλον, ἀν
(9 18! Καὶ ἰδοὺ, ἄνδρες φέροντες ἐπὶ κλίνης ἄνθρωπον, ὃς ἦν {Matt 2-8.
19 καὶ
ἵντες ἐπὶ τὸ δῶμα,
διὰ τῶν κεράμων καθῆκαν αὐτὸν σὺν τῷ κλινιδίῳ εἰς τὸ μέσον ἔμπροσθεν
τοῦ ᾿Ιησοῦ. ™ Καὶ ἰδὼν τὴν πίστιν αὐτῶν εἶπεν αὐτῷ, “AvOpwre, ἀφέωνταί
σοι ai ἁμαρτίαι σον. 3] Καὶ ἤρξαντο διαλογίζεσθαι οἱ Τραμματεῖς καὶ οἱ
Φαρισαῖοι λέγοντες, Τίς ἐστιν οὗτος ὃς λαλεῖ βλασφημίας ; τίς δύναται ἀφιέναι
ἁμαρτίας, εἰ μὴ μόνος ὁ Θεός ; 3. ᾿Επιγνοὺς δὲ ὁ ᾿Ιησοῦς τοὺς διαλογισμοὺς
αὐτῶν, ἀποκριθεὶς εἶπε πρὸς αὐτούς, Τί διαλογίζεσθε ἐν ταῖς καρδίαις ὑμῶν ;
6. sats wre] Was on the point of breaking; “in eo erat ut
ramperetur.” (Cf. Valck.)
This draught of fishes was not only a Miracle, but (like other of
our Lord's Miracles) it was s Prophets parable in action. It fore-
shadowed the success that would now attend the labours of the Apos-
tolical Fishers of Men, in drawing the Net of the Gospel through the
Sea of the World, and enclosing the wandering shoals of Heathen
Nations within it, 00 that they might be caught—not for death—but
for iA eternal (ἐζωγρημένοι),---ἀιὰ though the Net was full, yet it
should not be broken.
7. κατένενσαν τ. μετόχοι"] An incident noticed by the Holy
Spirit, probably as a suggestion to Pastors and Churches,—that when
they themselves do not suffice for the Evangelical and Missionary
work to which they are appointed, they should invite other Pastors
and Churches ies μέτοχοι, coeur?) to saa eg in the labour of
Apostolical Fishing. ‘Al are μέτοχοι under One Κύριος, Christ.
They because of the distance,—or, it may be, in awe,—
not venturing to shout aloud in the themed of Christ. Cp. ov. 8 and
9, θάμβος περιέσχεν πάντας. Compare this miraculous draught
with that in John xxi. 6—11, after the Resurrection, and see notes
there, and Burgon here; and consider them not only as miracles, but
, wi to the Fishers of Men, the Ships of the
iyepiens the Neer the Gospel, the Sea of the World’ and the
Shore of Eternity.
12. πλήρης λέπρα:] A Hellenistic paraphrase of St. Matthew's
(viii. 2), and St. Mark's Gi. 40) λεπρός. On this use of wArions as
applied to diseases, see Fi ad Timeum ν. ἀνάπλεως, p. 30. On
circumstances of the miracle generally, see Matt. viii. 2—4.
18. θέλω, καθαρίσθητι. Kai ὐθέωνὶ “Nihil medium est inter
Dei οἱ preceptum, quia preceptum est opus.” δὶ. A , who
olds, “ Volo dicit, propter Photinum ; tmperat propter Arium ; tangtt
propter Manichawm ;” and thus by a nee He confutes heresies
which were yet unborn. And further: “ tangi leprosos prohibet.
sed, quj Dominus Legis est, Legem facit; tetigit ergo, ut probaret
quia subjectus non erat Legi—et ut lepra tactu fugaretur que solebat
contaminare ntem.” (Ambrose. aay our Lord sent the
Leper to the Priest; because, though as He had just showed
Himeelf above the Law; yet as Man He came to fulfil the Law.
16. προσευχόμενος] This notice of our Lord's praying is peculiar
to St. Luke. χ similar instance is seen in his narrative of our Lord's
Baptism, iii. 21, and of the Transfiguration, ix. 28,29. The Jews
frequent exhortations to Prayer in their Scriptures and Religious
Services. The Gentiles, for whom St. Luke's 1 was ially
designed, needed instruction in the duty and benefits of Prayer
Accordingly, this subject occupies a prominent τος in his Gospel.
It is eminently the 1 of Prayer; see vi. 12; ix. 18. 28; xi. 1;
xviii. 1; xxii. 41. 46. our Lord's prayer in His agony, and in
Hie earnest charge to His disciples, and our Lord's prayer for His
murderers, xxiii. 34, and His dying prayer, xxiii. 46, cp. Townson on
the Gospels, p. 191.
19. ποίας] rightly edited, instead of διὰ ποίας ; ποίας marks
. Kiihner, Gr. Gr. ii. 177. ABschyl. Ag. 1054, ἑστίας μεσομ-
φάλον ἔστηκε. Soph. Elect. 900. ence the adverbs of place,
οὗ, ποῦ, ἀλλαχοῦ, οὐδαμοῦ. They did not find an entrance (εἶσ-
oéoe), much less a transit, a δίοδοε. Cp. ἐκείνης, xix. 4.
— δῶμα] roof, or fiat housctop; used in this sense for the
Hebr. 33 (Gog) by the LXX. Jos. ii. 6. 8, and passim, cp. Luke
xii. 3; xvii. 31. Acts x. 9.
— διὰ τῶν κεράμων] See Mark ii. 4.
21—26. καὶ ἤρξαντο] See on Matt. v. 3-8.
21. ris—PArachnuiat] An iambicverse; see v.39. Cp. Winer,p. 564.
160
j Matt. 9. 9, &c.
Mark 2. 13, ἂς.
a Matt. 12.1, ἃς.
Mark 2. 23, ἃς.
ST. LUKE V. 23—39. VI. 1—3.
93 co 9 ΤΩ > a“ > 4 ,’ ε ε , na > A
τί ἐστιν εὐκοπώτερον, εἰπεῖν, ᾿Αφέωνταί σοι at ἁμαρτίαι cov, ἣ εἰπεῖν,
ν Ν , 94 ν δὲ ϑῷ α 9 3 ,’ Ὁ ε en A >
Ἔγειραι καὶ περιπάτει; wa δὲ εἰδῆτε ὅτι ἐξουσίαν ἔχει 6 Υἱὸς τοῦ ἀν-
θρώπον ἐπὶ τῆς γῆς ἀφιέναι ἁμαρτίας, εἶπε τῷ παραλελυμένῳ, Σοὶ λέγω, ἔγειρε,
καὶ ἄρας τὸ κλινίδιόν σον πορεύου εἰς τὸν οἶκόν σον. 3 Καὶ παραχρῆμα
ἀναστὰς ἐνώπιον αὐτῶν, ἄρας ἐφ᾽ ᾧ κατέκειτο, ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ
δοξάζων τὸν Θεόν. 35 Καὶ ἔκστασις ἔλαβεν ἅπαντας, καὶ ἐδόξαζον τὸν Θεὸν,
καὶ ἐπλήσθησαν φόβον λέγοντες, Ὅτι εἴδομεν παράδοξα σήμερον.
(ξ) 53) Καὶ μετὰ ταῦτα ἐξῆλθε, καὶ ἐθεάσατο τελώνην ὀνόματι Λευῖν καθ-
ἥμενον ἐπὶ τὸ τελώνιον, καὶ εἶπεν αὐτῷ, ᾿Ακολούθει μοι. 38 Καὶ καταλιπὼν
ἅπαντα, ἀναστὰς ἠκολούθησεν avtg. (3) 3 Καὶ ἐποίησε δοχὴν μεγάλην
€ ἃ. > A 9 a 24 > a ‘ » a “ AY ἄλλ.
ὁ Aevis αὐτῷ ἐν τῇ οἰκίᾳ αὐτοῦ: καὶ ἦν ὄχλος τελωνῶν πολὺς, καὶ ἄλλων
ot ἦσαν per αὐτῶν κατακείμενοι. © Καὶ ἐγόγγυζον οἱ Γραμματεῖς αὐτῶν
καὶ of Φαρισαῖοι πρὸς τοὺς μαθητὰς αὐτοῦ λέγοντες, Διατί μετὰ τῶν τελωνῶν
Ν ε A 3 θί Ν ao 40 31 A 3 Ν ε 9 A tL
καὶ ἁμαρτωλῶν ἐσθίετε καὶ πίνετε; (7) *! Καὶ ἀποκριθεὶς 6 ᾿Ιησοῦς εἶπε
AQ 3 , 3 a Ὁ» ε ε id 3 A > > e A »
πρὸς αὐτούς, Οὐ χρείαν ἔχουσιν οἱ ὑγιαίνοντες ἰατροῦ, ἀλλ᾽ οἱ κακῶς ἔχοντες.
82 Οὐκ ἐλήλυθα καλέσαι δικαίους, ἀλλὰ ἁμαρτωλοὺς, εἰς μετάνοιαν. ™ Οἱ δὲ
εἶπον πρὸς αὐτόν, Διατί οἱ μαθηταὶ ᾿Ιωάννου νηστεύουσι πυκνὰ καὶ δεήσεις
ποιοῦνται, ὁμοίως καὶ οἱ τῶν Φαρισαίων, οἱ δὲ σοὶ ἐσθίουσι καὶ πίνουσιν ;
8: Ὃ δὲ εἶπε πρὸς αὐτούς, Μὴ δύνασθε τοὺς υἱοὺς τοῦ νυμφῶνος, ἐν ᾧ ὁ νυμφίος
μετ’ αὐτῶν ἐστι, ποιῆσαι νηστεύειν ; 35 ᾿Ελεύσονται δὲ ἡμέραι καὶ ὅταν
ἀπαρθῇ an’ αὐτῶν 6 νυμφίος, τότε νηστεύσουσιν ἐν ἐκείναις ταῖς ἡμέραις.
86 ν δὲ Ν AY a 3 , 9 poet 9 9 ε ao a
Ἔλεγε δὲ καὶ παραβολὴν πρὸς αὐτούς, Ὅτι οὐδεὶς ἐπίβλημα ἱματίου καινοῦ
ἐπιβάλλει ἐπὶ ἱμάτιον παλαιόν: εἰ δὲ μήγε, καὶ τὸ καινὸν σχίζει, καὶ τῷ παλαιῷ
ov συμφωνεῖ ἐπίβλημα τὸ ἀπὸ τοῦ καινοῦ. * Καὶ οὐδεὶς βάλλει οἶνον νέον
3 3 “ ’ > δὲ ig es e ε if AY 3 AY Ν aN
εἰς ἀσκοὺς παλαιούς" εἰ δὲ μήγε, ῥήξει ὁ οἶνος ὁ νέος τοὺς ἀσκοὺς καὶ αὐτὸς
9 a e 9 ee A 88 > Ν ἷν 4 3 3 A ‘
ἐκχυθήσεται, καὶ οἱ ἀσκοὶ ἀπολοῦνται: 88 ἀλλὰ οἶνον νέον εἰς ἀσκοὺς καινοὺς
βλητέον, καὶ ἀμφότεροι συντηροῦνται. * Καὶ οὐδεὶς πιὼν παλαιὸν εὐθέως
θέλει νέον" λέγει γάρ, Ὁ παλαιὸς χρηστότερός ἐστιν.
VI. (8) 1 *’Eyévero δὲ ἐν σαββάτῳ δευτεροπρώτῳ διαπορεύεσθαι αὐτὸν
ὃ a a , ἂν ε Ν > a “ , be
Wa τῶν σπορίμων' καὶ ἔτιλλον οἱ μαθηταὶ αὐτοῦ τοὺς στάχνας, καὶ ἤσθιον
ψώχοντες ταῖς χερσί. 3 Τινὲς δὲ τῶν Φαρισαίων εἶπον αὐτοῖς, Τί ἴτε ὃ
ἢ ρ ts, Τί ποιεῖτε
οὐκ ἔξεστι ποιεῖν ἐν τοῖς σάββασι; ὃ Καὶ ἀποκριθεὶς πρὸς αὐτοὺς εἶπεν
27. Αευΐν] See Matt. ix. 9.
29—39. καὶ ἐποίησε] See Mark ii. 15—22.
xii. 1, And this iss peoueble opinion. It supposes that there were
certain principal Sabbaths, πρῶτα σάββατα; that the Paschal
aites.
— τῶν τι The article τῶν has been restored from A, B, D, L,
and other MSS.
85. ἐλεύσονται δὲ ἡμέραι καί καὶ is emphatic; imo. The days
will come, even, when the Bridegroom shall have been taken away
from them.
839. πιὼν παλαιόν] a pure iambic.
vi. 9. 34; vii. 2, 3; xiii. 52) that our Lord condescended to adopt
bles, ee: and prayers current among the Hebrews. Per-
He here adopted in substance, a proverb current among the
Hhathens, of which St. Luke has given the Greek form. Even in
Heaven Christ deigns to use a Gentile Proverb, see on Acts xxvi.
14. Compare St. Paul's quotations from heathen writers (Acts xvii.
28. 1 Cor. xv. 33. Tit. i. 12). See also 2 Pet. ii. 22, and what is
said of Moses, Acts vii. 22.
Our blessed Lord and His Apostles may have ee NT to remind
us by this adoption of Truth, wherever found, that of all Truth, in
every age and country, He is the Author. Cp. John i. 9, and see
Hooker, E. P. 11. i. and II. iv. and III. viii. 9.
“There is no kind of knowledge whereby any part of Truth is
seen, but we justly account it precious... . to detract from the
dignity thereof were to injure even God Himself, Who, bee that
Light which none can approach unto, hath sent out these lights
whereof we are capable, even eo many sparkles resembling the bright
fountain from which they rise.”
80. Ὧν of the Ca)
. 0.21. We have seen (Matt.
Cu. VI. 1, ἐν σαββάτῳ devtepowper ‘© In Sabbato secundo-
imo.” This perticular Sabbath is specified by St. Luke alone.
The ancient itors differ much in their opinions as to what this
Sabbath was. a Summary of them in ἃ Lapide, who thinks
that it was the Pentecostal Sabbath; and so Maldonat. in Matt.
Sabbath (i.e. the Sabbath next after the 14th of Nisan) was the
πρωτό-πρωτον (sec John xix. 31), and that the Pentecostal was the
δευτερό-πρωτον. And this opinion is confirmed by Valckenaer, and
it seems most consistent with the rules of grammatical Analogy, to
interpret δευτερόπρωτον second-first, intimating that there were
other first or chief sabbaths. The word πρῶτος often signifies prin-
cipal ; see on iii. 2; xv. 22; xix. 47. Acts xiii. 50. And so δευτε-
podexarn, the second-tenth, in Jerome, on Ezek. xlv.
This was not only a sabbath, but a chief sabbath; and so the
inferences from our Lord's teaching here are stronger than if it had
been only an ordinary sabbath. There may be also something signi-
ficant in the fact, that the Law concerning the Sabbath which our
Lord now explains, was given at this Pentecostal season by Himeelf
the Lord of the Sabbath. Exod. xix. 1—3.
Another opinion, generally gy dea is that this σάββατον δευ-
τερόπρωτον was the first Sabbath after the second day of unleavened
bread. See Scaliger, de emend. ΤΡῚΣ p. 557.
p. 272. Lightfoot on Matt. xii. 1. Jahn, Arch. 8. 347.
The second day of the Paschal week was distinguished by the
waving of the first ripe sheaf of barley by the Priest before the Lord,
to consecrate the harvest. See Levit. xxiii. 1O—12 (where Sabbath
is the firet day of unleavened bread, or 15th of Nisan. See Ains-
worth on Levit. l.c.). 1 Cor. xv. 20, Rom. xi. 16. And the Sab-
bath here mentioned by St. Luke was, according to this opinion, the
first Sabbath after that second day, i.e. the first Sabbath after the
16th of Nisan.
If this be so, then the corn which the disciples ate was barley
(the wheat not being then ripe), an incidental proof of their hunger ;
and therefore the particular Sabbath may have mentioned here.
On the circumstances of the incident generally, see on Matt. xii.
1—7, and Mark ii, 23—28.
, Exc. Bar.
ST. LUKE VI, 4—17.
ὁ Ἰησοῦς, Οὐδὲ τοῦτο ἀνέγνωτε ὃ ἐποίησε Aavid, ὁπότε ἐπείνασεν αὐτὸς
Α ε 3 3 a * 4 ε 3 fel 3 a 7, A A Ν AY yy
καὶ οἱ per’ αὐτοῦ ὄντες ; 4 ὡς εἰσῆλθεν εἰς τὸν οἶκον τοῦ Θεοῦ, KaieTovs ἄρτους
A ’ὔ »» ᾿Ὶ » a 54 a Ὁ“ > 3 aA a >
τῆς προθέσεως ἔλαβε καὶ ἔφαγε, καὶ ἔδωκε καὶ τοῖς μετ᾽ αὐτοῦ, ods οὐκ
54 A 3 AY , AY e A 5 N eX 3 a 9 , , 2
ἔξεστι φαγεῖν εἰ μὴ μόνους τοὺς ἱερεῖς ; ὃ Καὶ ἔλεγεν αὐτοῖς, Ὅτι κύριός ἐστιν
ὁ Υἱὸς τοῦ ἀνθρώπον καὶ τοῦ σαββάτον.
(2) δ" ᾿Εγένετο δὲ, καὶ ἐν ἑτέρῳ σαββάτῳ εἰσελθεῖν αὐτὸν εἰς τὴν συναγωγὴν ? Matt. 12. 9,15,
καὶ διδάσκειν: καὶ ἦν ἐκεῖ ἄνθρωπος, καὶ ἡ χεὶρ αὐτοῦ ἡ δεξιὰ ἦν ξηρά.
4.
Mark 8.1, &c.
7 Παρετηροῦντο δὲ οἱ Γραμματεῖς καὶ ot Φαρισαῖοι, εἰ ἐν τῷ σαββάτῳ θεραπεύσει,
ἵνα εὕρωσι κατηγορίαν αὐτοῦ. ὃ Αὐτὸς δὲ ἤδει τοὺς διαλογισμοὺς αὐτῶν, καὶ
εἶπε τῷ ἀνθρώπῳ τῷ ξηρὰν ἔχοντι τὴν χεῖρα, Ἔγειρε καὶ στῆθι εἰς τὸ μέσον.
Ὁ δὲ ἀναστὰς ἔστη.
9 Εἶπεν οὖν ὁ ᾿Ιησοῦς πρὸς αὐτούς, ᾿Επερωτήσω ὑμᾶς
τι ἔξεστι τοῖς σάββασιν ἀγαθοποιῆσαι, ἢ κακοποιῆσαι; ψυχὴν σῶσαι, ἣ
ἀπολέσαι; ' Καὶ περιβλεψάμενος πάντας αὐτοὺς εἶπεν αὐτῷ, “Exrewov τὴν
-ν ε δὲ 3 ’ a 3 , ε Ν 3 aA ε ε ¥
χεῖρά σον' ὁ δὲ ἐποίησεν: καὶ ἀποκατεστάθη ἡ χεὶρ αὐτοῦ ὡς ἡ ἀλλη.
1 Αὐτοὶ δὲ ἐπλήσθησαν ἀνοίας" καὶ διελάλουν πρὸς ἀλλήλους, τί ἂν ποιήσειαν
Led ἾἿ lel
τῷ Inoov.
(2) 12 °’Eyévero δὲ ἐν ‘rats ἡμέραις ταύταις, ἐξῆλθεν eis τὸ ὄρος προσεύ- ¢ Mark 3.13, be.
Ν 4 2 Lag a A a
ξασθαι: καὶ ἦν διανυκτερεύων ἐν τῇ προσευχῇ Tod Θεοῦ.
4 d yo¢
(ὦ) 3 ¢ Kat ὅτε amet. 10. 1.
> 2 ε ia 4 ν᾿ x 3 Le] 3 4 > 3 2 A
ἐγένετο ἡμέρα, προσεφώνησε τοὺς μαθητὰς αὐτοῦ' καὶ ἐκλεξάμενος ἀπ᾽ αὐτῶν
δώδεκα, ots καὶ ἀποστόλους ὠνόμασε'
4 Σίμωνα, ὃν καὶ ὠνόμασε Πέτρον,
καὶ ᾿Ανδρέαν τὸν ἀδελφὸν αὐτοῦ, ᾿Ιάκωβον καὶ ᾿Ιωάννην, Φίλιππον καὶ Βαρ-
θολομαῖον, 15 Ματθαῖον καὶ Θωμᾶν, ᾿Ιάκωβον τὸν τοῦ ᾿Αλφαίον καὶ Σίμωνα
τὸν καλούμενον Ζηλωτὴν, 18 ᾿Ιούδαν ᾿Ιακώβου καὶ ᾿Ιούδαν ᾿Ισκαριώτην, ὃς καὶ
ἐγίνετο προδότης. (+) "Ἴ " Καὶ καταβὰς μετ᾽ αὐτῶν ἔστη ἐπὶ τόπον πεδινοῦ'
ὁ Matt. 4. 25.
Mark 8. 7.
ἊΣ ὁπότε] The only place where this word occurs in New Test.
.)
6. ἐγίνετο] On the incidents here (vv. 6—12), see on Matt. xii.
9—14, and cp. Mark iii. ]—6.
9. ἀπολέσαι} Some MSS. have ἀποκτεῖναι, but ἀπολέσαι (which
is also found in many of the best MSS) is the proper opposite to σῶσαι.
12. προσεύξασθαι] See on v. 16.
— ἐν τῇ προσενχῇ τοῦ Θεοῦ] Some have supposed that our
Lord spent the night in a , or oratory. See Hammond and
Mede, Works, p. 67, Bk. I. Disc. xviii. But the article prefixed to
“προσευχῇ. and the adjunct τοῦ Θεοῦ, seem to forbid this supposition.
The Genitive is stivus objecti, as ἀγάπη Θεοῦ, 1 John ii. 5.
πίστις ᾿Ιησοῦ, Gal. iii. 22. εὑεργισία ἀνθρώπου, Acts iv. 9.
ἐξουσία πνευμάτων, Matt. x. 1. Cp. Winer, Gr. Gr. p. 212. Christ
spends the night in prayer before He chooses His Apostles and
preaches His Sermon on the Mount. He thus instructs us br His
example not to commence any important undertaking, especially in
aed matters (Ordination, Preaching, &c.), without Prayer. “ Orat
ominus, non ut pro se obsecret, sed ut pro me impetret. Obedientiz
Magister ad precepta virtutis Suo nos informat exemplo” (Ambrose,
and see Cyril here, p. 188, Mai). “ Aperuit os suum (see St. Mat-
thew v. 2). Aperi os tuum, sed prius, ut aperiatur, implora.” ἷ
18. ἀποστόλους ὠνόμασε] on Matt. x. 2. ᾿Απόστολος is
more than a messenger, it is alsoa δον dearth of the sender, see
Kuin, “᾿Αποστόλους, legatos et voluntatis sue interpretes, Hebr.
orp, vid. Schoetigenius adh. 1. Ita mig de nuntio, vices mittentis
gerente legitur 1 Regs. xiv. 6, ubi οἱ o. habent ἀπόστολος, quo
eodem woelnile Aquila expressit Hebr. nomen ‘yg les. xviii. 2, quod
Alexandrini vertere solent rpiécPur.”
15. Martaiov] Eusebius (Theophan. R; 328, ed. Lee) remarks on
St. Luke’s reverence here shown for his brother Evangelist the
Apostle St. Matthew, in not calling him a publican, and in placing
him before St. Thomas; and on St. Matthew's humility in recording
his former profession, and putting himself after St. Thomas. (Matt.
x. 3.) An evidence of the genuineness of St. Matthew's Gospel.
— Zndwriv] the same ae Hebr. Kavavirny, see on Matt. x. 4.
17. ἐπὶ τόπου πεδινοῦ] i.e. on a level place on the ὄρος. See
further on, Matt. v.1. The use of a genitive rather than a dative
after ἐπὶ, may be intended to mark that the place itself was elevated.
. Luke iv. bo; xxii. 80. Acts xx. 9. Such a place is called by the
LXX Spot πεδινόν, Isa. xiii. 2, an exact description of our Lord's
ition bere. It is remarkable that Isaiah's words are, in the LX X,
ar’ ὄρους πεδινοῦ ἄρατε σημεῖον. Assuredly our Lord did lift up
the standard, when He preached His Sermon on the Mount.
The occasion on which the Discourse here ES by St. Luke
was delivered, appears to be the same as that described in St, Matthew
when the Sermon on the Mount was preached ;
For, St. Mark (iii. 13—19) relates that our Lord went up toa
Mountain, and there called the Twelve ;
And, after the delivery of the ‘Sermon on the Mount, our Lord
is described by St. Matthew (viii. 5—13) as going into Capernaum,
and healing the Centurion’s servant, So St. Luke, vii. 110.
St. Matthew says oH 28, 29), that when Jesus had ended these
sayings, the i οἱ ὄχλοι) were astonished at His doctrine
(cp. viii. 1); and St. Luke says (vi. 17), the company of His disciples
were there, and a great multitude of people which came to hear Him
(ὄχλος μαθητῶν αὐτοῦ καὶ πλῆθος πολὺ τοῦ λαοῦ .. .. καὶ
πᾶς ὁ ὄχλος, κιτ.λ.); and (vii. 1) when He had ended all these
sayings, in the audience of the people (εἰς τὰς ἀκοὰς τοῦ λαοῦ).
The Discourses in Matthew (v. vi. and vii.) and Luke (vi. 20—
49) closely resemble each other; and the points of difference, con-
sisting mainly of omissions on one side or the other, may be easily
accounted for, as follows;
St. Matthew was writing specially for Hebreto readers, and there-
fore he records all the portions of our Lord's Discourse in which th
Teaching of the Levitical Law, or the practice of ite Jewish i-
tors, is explained, enlarged, or corrected by the Gospel (see Matt. v.
17—38). These leas applicable to the Gentile world—are
not repeated by St. Luke. So again in St. Matthew's report, our
Lord corrects the Jewish notions on Prayer and Almsgiving (vi.
129, which, probably for a like reason, is not reiterated by St.
uke.
The residue of the Sermon on the Mount (Matt. vii.) being of a
general character, applicable alike-to Jews and Gentiles, és
with some additions (Luke vi. 38—40) by St. Luke here (vi. 31.
37—49), or elsewhere (Luke xi. 9—13, comp. with Matt. vii. 7—11,
and Luke xiii. 24, comp. with Matt, vii. 13), with the exception of
the caution against false teachers in sheep's clothing (Matt. yii. 15).
There is a remarkable difference in bat bebe of the trtroduction
of the two narratives of the Sermon on the Mount;
In St. Matthew it has the form of a judicial promulgation of
Law; in St. Luke it is a Hortatory Address to the World. In St.
Matthew it is a Code; in St. Luke, a Homily.
In St. Matthew the language is, “ Blessed are the poor, for theirs
ie the kingdom of heaven” (v. 3); in St. Luke, ‘“ Blessed be ir
poor, for yours is the kingdom of God" (vi. 20: cp. Matt. v. 1—I0,
with Luke vi. 21—26).
So also in the conclusion of the Sermon ;
In St. Matthew it is, “ Not evory one that saith unto Me, Lord,
Lord” (vii. 21). In St. Luke, “Why call ye Me Lord, Lord’
(vi. 46). In St. Matthew, ‘‘ Whosoever heareth these sayings of
Mine, and doeth them, I will liken him” (vii. 24). In St. Luke,
“1 will show you to whom he is like” (vi. 47).
It is potable that the Holy Spirit in thus presenting the same
152 ST. LUKE VI. 18---88.
καὶ ὄχλος μαθητῶν αὐτοῦ, καὶ πλῆθος πολὺ τοῦ λαοῦ ἀπὸ πάσης τῆς ᾿Ιουδαίας
καὶ ἹἹερουσᾶλὴμ, καὶ τῆς παραλίου Τύρον καὶ Σιδῶνος: οἱ ἦλθον ἀκοῦσαι
αὐτοῦ, καὶ ἰαθῆναι ἀπὸ τῶν νόσων αὐτῶν" |? καὶ of ὀχλούμενοι ἀπὸ πνευμάτων
{Mat 148. ἀκαθάρτων" καὶ ἐθεραπεύοντο. 1ϑ' Καὶ πᾶς ὁ ὄχλος ἐζήτει ἅπτεσθαι αὐτοῦ"
ὅτι δύναμις παρ᾽ αὐτοῦ ἐξήρχετο καὶ ἰᾶτο πάντας.
ε Matt. δ. 2, &c.
46 Ν a
(7) 5." Kat αὐτὸς ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ εἰς τοὺς μαθητὰς αὐτοῦ,
, A
ἔλεγε, Μακάριοι οἱ πτωχοί: ὅτι ὑμετέρα ἐστὶν ἡ βασιλεία τοῦ Θεοῦ.
47 b , ε ¢
erie ess, CY) Μακάριοι of πεινῶντες νῦν: ὅτι χορτασθήσεσθε. Μακάριοι οἱ κλαί-
a bg 4
οντες νῦν" ὅτι γελάσετε.
Jobn 16. 3.
j Matt. 5. 12.
Acts 5. 41,
&7. δι.
48 i , 2
(+) @' Maxdpwi ἐστε, ὅταν μισήσωσιν ὑμᾶς οἱ
Ψ 49 ν A
ἄνθρωποι, (+) καὶ ὅταν ἀφορίσωσιν ὑμᾶς καὶ ὀνειδίσωσι, καὶ ἐκβάλωσι
Sw, ea ε Ν ν A ca a 3: , 23 j ,
τὸ ὄνομα ὑμῶν ὡς πονηρὸν, ἕνεκα τοῦ Υἱοῦ τοῦ ἀνθρώπου. 1 Xa,
3 ’ A ε , a 4 3 AY ‘ ε Ν ea AY 2 aA
ἐκείνῃ τῇ ἡμέρᾳ καὶ σκιρτήσατε: ἰδοὺ yap, ὁ μισθὸς ὑμῶν πολὺς ἐν τῷ
ε ἐν
> A LY aA ΝΥ 3 ’ “A 4 ε ’ 7 A
οὐρανῷ: κατὰ ταῦτα yap ἐποίουν τοῖς προφήταις οἱ πατέρες αὐτῶν.
James 4.9. ἃ 5.1.
m John 15. 19.
1 Jobn 4. 5.
πάρεχε καὶ τὴν
ΝΑ» ,
σα μὴ ἀπαίτει.
ε a ia) 3 aA e ao
UMELS TOLELTE AUTOLS Ομοιως.
50 a a A
(x) 3. "Πλὴν οὐαὶ ὑμῖν τοῖς πλουσίοις" ὅτι ἀπέχετε THY παράκλησιν ὑμῶν.
61) 251 .,,3},,} £,,% ε “ 9 , 2 ν ε α ε a
(=) “᾿ Οὐαὶ ὑμῖν, ot ἐμπεπλησμένοι: ὅτι πεινάσετε. Οὐαὶ ὑμῖν, ot γελῶντες
aA a 2
νῦν" ὅτι πενθήσετε καὶ κλαύσετε. 35 " Οὐαὶ, ὅταν καλῶς ὑμᾶς εἴπωσι πάντες
εν XN aA ΡΥ 3 ’ a ao e », 2A
οἱ ἄνθρωποι: κατὰ ταῦτα γὰρ ἐποίουν τοῖς ψευδοπροφήταις οἱ πατέρες αὐτῶν.
(ὦ) 5. °° ANN’ ὑμῖν λέγω τοῖς ἀκούουσιν, ᾿Αγαπᾶτε τοὺς ἐχθροὺς ὑμῶν, καλῶς
ποιεῖτε τοῖς μισοῦσιν ὑμᾶς, 38." εὐλογεῖτε τοὺς καταρωμένους ὑμῖν, προσ-
, ey Lap , ea 68 29 Ρ A 4 ’ 2. Ν AY a.
evxeobe ὑπὲρ τῶν ἐπηρεαζόντων ὑμᾶς. (=) 39» Τῷ τύπτοντί σε ἐπὶ THY σιαγόνα
ἄλλην" καὶ ἀπὸ τοῦ αἴροντός cov τὸ ἱμάτιον καὶ τὸν χιτῶνα
AY , 80 4 Ν δὲ lel > A ’ ὃ (δ Ν 3. 8 aA ¥ a
μὴ κωλύσῃς. Παντὶ δὲ τῷ αἰτοῦντί σε δίδον: καὶ ἀπὸ τοῦ αἴροντος τὰ
δάλ 8] Σ ‘ θὰ σ a ean εν θ Ν
(+) Kai, καθὼς θέλετε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, Kai
6) 32s ΝΟ» 9 a AY 3 a ea
(7) ** Kat εἰ ἀγαπᾶτε τοὺς ἀγαπῶντας ὑμᾶς,
4 ca 4 [4 x ‘ ee A AY > aA 3 Ν 3 A
ποία ὑμῖν χάρις ἐστί 3 καὶ γὰρ οἱ ἁμαρτωλοὶ τοῦθ ἀγαπώντας ἄντους ἀγάποσι,
88. Καὶ ἐὰν ἀγαθοποιῆτε τοὺς ἀγαθοποιοῦντας ὑμᾶς, ποία ὑμῖν χάρις ἐστί; καὶ
t Matt. δ. 48.
Deut. 15. 8.
ν
Ὁ Matt. δι 44,45 ζουσιν, ἵνα ἀπολάβωσι τὰ ἴσα.
γὰρ οἱ ἁμαρτωλοὶ τὸ αὐτὸ ποιοῦσι. ™'Kai ἐὰν δανείζητε παρ᾽ ὧν ἐλπίζετε
3 λ a 4 ea Ld 9 , . x ε ε Ν ε λ, a δ ’,
ἀπολαβεῖν, ποία ὑμῖν χάρις ἐστί; καὶ γὰρ οἱ ἁμαρτωλοὶ ἁμαρτωλοῖς δανεί-
3" Πλὴν ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν, καὶ
8. 37. 26.
eh. v. 30 ἀγαθοποιεῖτε, καὶ Saveilere μηδὲν ἀπελπίζοντες: καὶ ἔσται ὁ μισθὸς ὑμῶν
v Matt. 5. 48. λὺ . 6. ere , φ 2s , é 28 .. 2 ,
μας τι, πολὺς, καὶ ἔσεσθε υἱοὶ Ὑψίστου. ὅτι αὐτὸς χρηστός ἐστιν ἐπὶ τοὺς ἀχαρίστους
1or.48. Καὶ πονηρούς. * " Γίνεσθε οὖν οἰκτίρμονες, καθὼς καὶ ὁ Πατὴρ ὑμῶν οἰκτίρ-
& 19. 17. 2 , 6) 37 w 4 ᾿ ’ \ 3 AY A RY , Ἷ
saa pov ἐστί. (πὶ) Καὶ μὴ κρίνετε, καὶ οὐ μὴ κριθῆτε' μὴ καταδικάζετε, καὶ
Mark 4. 34.
James 2. 13.
ov μὴ καταδικασθῆτε: ἀπολύετε, καὶ ἀπολυθήσεσθε. 588 * Aidore, καὶ δοθήσεται
substantial truth in two various forms, designed to remind the world
by St. Matthew, that the same Who had spoken as a Lawgiver
and Judge to his forefathers in Mount Sinai now speaks in the
Gospel in the same character, and with the same authority and
majesty, to all; and that He intends to show by St. Luke, that He
condescends to address the Gentile World in the persuasive terms of
an Ethical Teacher, and to show the way to attain “the Chief
Good,” both in time and eternity.
It is observable that the History of the Discouree, as given in
both Evangelists, is prefaced and followed by a narrative of Miracles,
which were then worked by Him, and are here recorded by the Holy
Spirit (we may reasonably suppose), in order to give greater force and
sclemnalty to is Pi ing, and to gain readier assent and obedience
to it, See further on Matt. vii. 29.
18. ἀπό] restored, for ὑπὸ, from the best MSS. It is observable
here that these resorted to Christ for relief; and this agrees
better with ἀπὸ than with ὑπό; for those who were under the
dominion of the Evil One, would rather have fled from Him;
pags these persons were driven from Satan to take refuge in
ist,
On the use of ἀπὸ after a part. pasa., see Winer, G. G. p. 332.
19. δύναμις wap’ αὑτοῦ ἐξήρχετο] For He was πη γὴ δυνά-
μεων, the Fountain of Miracles CFheophyi.) : the Apostles were only
ὀχετοὶ, or channels.
20, 21. μακάριοι] Sco on Matt. v.1—10. After He had chosen
His disciples, He ῥυθμίζει αὑτοὺς διὰ τῶν μακαρισμῶν καὶ διὰ τῆς
διδασκαλίας. (T! .) St. Ambrose says, “ Quatuor tantim beatitu-
dines sanctus Lucas Dominicas posuit, octo vero sanctus Mattheus; in
his octo ille quatuor sunt, et in istis quatuor ill octo.” St. Ambrose
therefore thought that this Sermon in St. Luke was the Sermon on
the Mount. See note on v. 17 here, and so St. il, ΒΡ. 192, 193.
22. ἀφορίσωσιν) ‘Excommunicate you for My sake.’ See John
xvi. 2. Hence ddopioude became the ecclesiastical word for ‘ ex-
communicate.’ See Suicer, Thes. i. p. 600. Bingham, xvi. ii. 6;
xvii. 1. Here is a prophecy that some would be excommunicated un-
justly ; and here is comfort for those who suffer under that ban; e. g.
for those who are cut off from communion with a Church which im-
poses, as terms of communion, Articles of belief not found in Scrip-
ture, and unknown to the Primitive Church.
23. χάρητε) Restored from the best MSS. for χαίρετε.
27, ὧν ἀγαπᾶτε] See on Matt. v.44. The connexion is,—“ Yo
will be ted; but your persecutions are trials of your love.
Overcome evil with good. Love your enemies, and your persecutions
will be occasions to you of glory.”
29, 80. τῷ τύπτοντί os] See on Matt. v. 89, 40, and John
xviii. 23,
— χιτῶνα] See on Matt. v. 40.
. παντὶ δὲ τῷ αἰτοῦντι) See on Matt. v. 42.
35. πλὴν ἀγαπᾶτε) This corrective word πλὴν seems to remind
the reader that ¢his report of the Sermon on the Mount is not a
Teport, and to refer him for its complement to the words of our Lord
in St. Matthew, v. 43. St Luke writes with a knowledge of St.
Matthew's Gospel, and supposes that his reader will look to it; or
rather, we may say the One Spirit Who inspired all the Evangelists
intends us to all the ls as interwoven with each other,
and forming one harmonious whole.
— δανείζετε] See on Matt. v. 42, and Prov. xix. 17, “ He that
hath pity on the poor, lendeth (δανείζει, LXX) to the Lon ;” and
see Ecclus. xxix. 2.
ST. LUKE VI. 39—49. VII. 1—6.
153
ὑμῖν: μέτρον καλὸν, πεπιεσμένον καὶ σεσαλευμίνον καὶ ὑπερεκχυνόμενον,
δώσουσιν εἰς τὸν κόλπον ὑμῶν: τῷ γὰρ. αὐτῷ μέτρῳ ᾧ μετρεῖτε ἀντιμετρη-
θήσεται ὑμῖν.
(+) 8" Εἶπε δὲ παραβολὴν αὐτοῖς, Μήτι δύναται τυφλὸς τυφλὸν ὁδηγεῖν ;
Tsa. 42. 19.
att. 16. 14.
οὐχὶ ἀμφότεροι εἰς βόθυνον πεσοῦνται ; (τ) “2. "Οὐκ ἔστι μαθητὴς ὑπὲρ + Matt, 10. x.
τὸν διδάσκαλον αὐτοῦ' κατηρτισμένος δὲ πᾶς ἔσται ὡς ὁ διδάσκαλος αὐτοῦ.
Jonn 13. 16.
ἃ 15. 20.
(F) 4." τί δὲ βλέπεις τὸ κάρφος. τὸ ἐν τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ σον, τὴν *Matt.7.s.
δὲ δοκὸν τὴν ἐν τῷ ἰδίῳ ὀφθαλμῷ οὐ κατανοεῖς ; “2 "Ἢ πῶς δύνασαι λέγειν ὃ Ῥτον, 18. 17.
τῷ ἀδελφῷ σου, ᾿Αδελφὲ, ἄφες ἐκβάλω τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ σου,
αὐτὸς τὴν ἐν τῷ ὀφθαλμῷ σον δοκὸν οὐ βλέπων ; Ὑποκριτὰ, ἔκβαλε πρῶτον τὴν
δοκὸν ἐκ τοῦ ὀφθαλμοῦ σου, καὶ τότε διαβλέψεις ἐκβαλεῖν τὸ κάρφος τὸ ἐν τῷ
ὀφθαλμῷ τοῦ ἀδελφοῦ σον. (+) 45." Οὐ γάρ ἐστι δένδρον καλὸν, ποιοῦν καρπὸν δ ἾΣ 35,
σαπρόν: οὐδὲ δένδρον σαπρὸν ποιοῦν καρπὸν καλόν.
ce Matt. 7. 17.
(5) # “Ἕκαστον γὰρ 4 Matt. 7.16, 17.
δένδρον ἐκ τοῦ ἰδίου καρποῦ γινώσκεται: οὐ γὰρ ἐξ ἀκανθῶν συλλέγουσι σῦκα,
οὐδὲ ἐκ βάτου τρυγῶσι σταφυλήν.
(F) “ὁ "Ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ « matt. 12. 5, 55.
θησαυροῦ τῆς καρδίας αὐτοῦ προφέρει τὸ ἀγαθόν: καὶ ὁ πονηρὸς ἄνθρωπος ἐκ
τοῦ πονηροῦ θησαυροῦ τῆς καρδίας αὐτοῦ προφέρει τὸ πονηρόν’ ἐκ γὰρ τοῦ
περισσεύματος τῆς καρδίας λαλεῖ τὸ στόμα αὐτοῦ.
(ὦ) “6 “Τί δέ με καλεῖτε Κύριε Κύριε, καὶ οὐ ποιεῖτε ἃ λέγω; (5) 47 " Πᾶς τΜμι. 1.6.
ὁ ἐρχόμενος πρός με, καὶ ἀκούων μον τῶν λόγων καὶ ποιῶν αὐτοὺς, ὑποδείξω 5.353."
ὑμῖν τίνι ἐστὶν ὅμοιος: 4 " ὅμοιό
A a . Ade
ὅμοιός ἐστιν ἀνθρώπῳ οἰκοδομοῦντι οἰκίαν, ὃς James i. 35,
ἔσκαψε καὶ ἐβάθυνε, καὶ ἔθηκε θεμέλιον ἐπὶ τὴν πέτραν: πλημμύρας δὲ γενο-
2 Pet. 1. 10.
μένης προσέῤῥηξεν ὁ ποταμὸς τῇ οἰκίᾳ ἐκείνῃ, Kal οὐκ ἴσχυσε σαλεῦσαι αὐτήν,
τεθεμελίωτο γὰρ ἐπὶ τὴν πέτραν. 49 Ὃ δὲ ἀκούσας καὶ μὴ ποιήσας ὅμοιός
2 3 , 3 “ 3 , 28 ‘ A ‘ , φΦ se
ἐστιν ἀνθρώπῳ οἰκοδομήσαντι οἰκίαν ἐπὶ τὴν γῆν χωρὶς θεμελίου, 7 προσέῤῥη-
ξεν ὁ ποταμὸς, καὶ εὐθέως ἔπεσε, καὶ ἐγένετο τὸ ῥῆγμα τῆς οἰκίας ἐκείνης
“
α.
VII. (Ὁ) 1" Ἐπεὶ δὲ ἐπλήρωσε πάντα τὰ ῥήματα αὐτοῦ εἰς τὰς ἀκοὰς «Μειι. 6.5, &.
τοῦ λαοῦ, εἰσῆλθεν εἰς Καφαρναούμ. * “Exatovrdpxov: δέ twos δοῦλος κακῶς
ἔχων ἤμελλε τελευτᾷν, ὃς ἦν αὐτῷ ἔντιμος. ὃ ᾿Ακούσας δὲ περὶ τοῦ ᾿Ιησοῦ
ἀπέστειλε πρὸς αὐτὸν πρεσβυτέρους τῶν ᾿Ιουδαίων, ἐρωτῶν αὐτὸν ὅπως ἐλθὼν
διασώσῃ τὸν δοῦλον αὐτοῦ. 4 Οἱ δὲ παραγενόμενοι πρὸς τὸν ᾿Ιησοῦν παρ-
εκάλουν αὐτὸν σπουδαίως λέγοντες, Ὅτι ἄξιός ἐστιν ᾧ παρέξει τοῦτο' ὃ ἀγαπᾷ
γὰρ τὸ ἔθνος ἡμῶν, καὶ τὴν συναγωγὴν αὐτὸς φκοδόμησεν ἡμῖν. 5 Ὁ δὲ
38, δώσουσιν] impersonaliter: ‘ Hebrei verba activa numero plu-
rali peas pro passivis accipiunt. Vid. Luc. xii. 48, αἰτήσουσι."
Cp. Job vit. 3; xviii. 18. Luke xii. 20. John xv. 6. Rev. xvi. 15,
orst. de Hebr. ᾿ δ77.
- rite Ὁ be understood by reference to the loose raiment
worn in the East. It corresponds exactly to the Hebr. py (cheyk),
which is used for the bosom or lap, and the fold of the garment upon
it. Ps. xxxv. 13; Ixxiv. 11; Ixxix. 12.
, 40. μήτι δύναται tupdds—o διδάσκαλος avrov] A warning
against the sin of claiming absolute dominion over the faith of others
on the one hand, and of submitting our consciences and judgments
im licitly to the dictates of any Auman teacher on the other.
. τί δὲ βλέπεις) See on Matt. vii. 3, The connexion appears
to be,—the Blind cannot lead the blind; therefore thou canst not
teach others if thou dost not begin with teaching thyself; thou must
cast out first the beam out of thine own eye, in order to see clearly to
cast out the mote from thy brother's vee It is vain for thee to pre-
tend to be a good tree by a show of leaves, if thou dost not bring
forth good fruit in thine own life. Thou art then a mere iat fig-
tree, and wilt be withered by Christ. (Matt. xxi. 19.) The dix fo.
lower will fall into the ditch (i. 6. be lost in the gulph of error and of
Woe), a2 well as the blind ὦ . Every one who is κατηρτισμένοε,
throughly schooled and disciplined by his Master, will be as his
Master. He will be κατηρτισμένος εἰς ἀπώλειαν (Rom. ix. 22)
if he blindly follows a blind guide. But be will be ἄρτιος, and
ον γος furnished to every good work’ (2 Tim. iii. 17), if he
follows Christ,—the tare Guide, the true Master (Matt. xxiii.
god τ Light of the World.
OL.
-poured.
44, ἕκαστον δένδρον] See Matt. vii. 16—20.
41. 49. was ὁ ἐρχόμενο:] See on Matt. vii. 24 29.
Cu. VII. 1, ἐπλήρωσεν els] See on Mark i. 39, κηρύσσων ale τ.
συναγωγάς. Our ears are like vessels into which Christ's doctrine is
It is poured into our hearts through them, and fills them,
and their duty is to hold it.
2. ἑκατοντάρχου] See on Matt. viii. 5-10. St. Luke dwells
and en! on this history as specially instructive and edifying to
Gentile soldiers, who might be led thereby not to despise the con-
quered race of Ierael, nor yet to confound Christ and His religion
with the tenets and practices of many of the Jewish Teachers, but
to seek for divine truth, and cherish it when found (see ov. ὃ. 2: and
to treat their slaves with brotherly love (v. 2), and to apply the les-
sons learnt in the discipline of the camp (vv. 8, 9) to their own spiri-
tual improvement as soldiers of Christ. ᾿
8. ἀπέστειλε] St. Matthew says προσῆλθε, i.e. resorted to
Jesus by his messengers; and by his faith, as the faithful woman is
said to touch Christ (Matt. ix. 20. Mark v.30. Luke viii. 45) be-
cause she believed, though she only touched the hem of His garment;
whereas the crowd who pressed on Him, but did not believe in Him,
did not touch Him. ᾿
4. παρέξει) Some read παρίξῃ, from A, Β, D, L, X; but this
form of the conjunctive is doubtful. }
5. τὴν συναγωγήν] i.e. ke, though α Roman, at his own expense
(αὐτὸς) built for us owr (τὴν) synagogue,—the syns; in which
twe worship ; not that there were not many synagogues in so large a
city as Capernaum. Αἱ Jerusalem there were ἈΡΜΆΓΟΣ of 400. ἢ
154
Ὁ Acts 9. 40.
ς Mark 7. 37.
ch, 24. 19.
John 4. 19.
ἃ 6. 14. & 9. 17.
ch. 1. 68.
d Matt. 11. 2, &.
Isa. 29. 18.
Bree
Ps. 146. 8.
Luke 4. 18.
ST. LUKE VII. 7—24.
᾿Ιησοῦς ἐπορεύετο σὺν αὐτοῖς. Ἤδη δὲ αὐτοῦ οὐ μακρὰν ἀπέχοντος ἀπὸ τῆς
> » BA ΝΥ 4. ἃ ε ε , tr 3. A , A
οἰκίας, ἔπεμψε πρὸς αὐτὸν ὁ ἑκατόνταρχος φίλους λέγων αὐτῷ, Κύριε, μὴ
σκύλλον: οὐ γάρ εἶμι ἱκανὸς ἵνα ὑπὸ τὴν στέγην μον εἰσέλθῃς: 7 διὸ οὐδὲ
ἐμαυτὸν ἠξίωσα πρός σε ἐλθεῖν: ἀλλὰ εἰπὲ λόγῳ, καὶ ἰαθήσεται ὁ παῖς μον,
8 Καὶ γὰρ ἐγὼ ἄνθρωπός εἰμι ὑπὸ ἐξουσίαν τασσόμενος, ἔχων ὑπ᾽ ἐμαυτὸν
στρατιώτας" καὶ λέγω τούτῳ, Πορεύθητι, καὶ πορεύεται. καὶ ἄλλῳ, Ἔρχου,
Ν Ὁ» ‘ aA a ,’ A \ aA 9 3 , ὃ
καὶ ἔρχεται. καὶ τῷ δούλῳ μου, Ποίησον τοῦτο, καὶ ποιεῖ. ὃ ᾿Ακούσας δὲ
ταῦτα ὃ ᾿Ιησοῦς ἐθαύμασεν αὐτόν' καὶ, στραφεὶς τῷ ἀκολουθοῦντι αὐτῷ ὄχλῳ
εἶπε, Λέγω ὑμῖν, οὐδὲ ἐν τῷ ᾿Ισραὴλ τοσαύτην πίστιν εὗρον. (5) "0 Καὶ
ε ,ὔ ε θέ 3 Α Li 4 a > θ A 8 or
ὑποστρέψαντες οἱ πεμφθέντες εἰς τὸν οἶκον εὗρον τὸν ἀσθενοῦντα δοῦλον
ὑγιαίνοντα.
(5) 1} Καὶ ἐγένετο ἐν τῇ ἑξῆς, ἐπορεύετο εἰς πόλιν καλουμένην Naty, καὶ
A > aA e ΝῚ 3 A e ‘ . »” λ 4 12 ε δὲ
συνεπορεύοντο αὐτῷ οἱ μαθηταὶ αὐτοῦ ἱκανοὶ καὶ ὄχλος πολύς. Ὡς
» aA a A » ‘ id. AY 3 , Ἁ ες x
ἤγγισε τῇ πύλῃ τῆς πόλεως, καὶ ἰδοὺ ἐξεκομίζετο τεθνηκὼς vids μονογενὴς
τῇ μητρὶ αὐτοῦ, καὶ αὐτὴ χήρα: καὶ ὄχλος τῆς πόλεως ἱκανὸς ἦν σὺν αὐτῇ.
18 Καὶ ἰδὼν αὐτὴν ὁ Κύριος ἐσπλαγχνίσθη én’ αὐτῇ, καὶ εἶπεν αὐτῇ, Μὴ κλαῖε.
14 Ὁ Καὶ προσελθὼν ἥψατο τῆς σοροῦ' οἱ δὲ βαστάζοντες ἔστησαν" καὶ εἶπε,
Νεανίσκε, σοὶ λέγω, ἐγέρθητι. | Καὶ ἀνεκάθισεν 6 νεκρὸς, καὶ ἤρξατο λαλεῖν"
καὶ ἔδωκεν αὐτὸν τῇ μητρὶ αὐτοῦ. 16 “ἼἜλαβε δὲ φόβος ἅπαντας, καὶ ἐδόξαζον
Ν A rd 9 ’ id > ’ > ea Ν ν 9
τὸν Θεὸν λέγοντες, Ὅτι προφήτης μέγας ἐγήγερται ἐν ἡμῖν, καὶ ὅτι ἐπ-
εσκέψατο ὃ Θεὸς τὸν λαὸν αὐτοῦ. (5) " Καὶ ἐξῆλθεν ὁ λόγος οὗτος ἐν ὅλῃ
τῇ Ιουδαίᾳ περὶ αὐτοῦ, καὶ ἐν πάσῃ τῇ περιχώρῳ.
184 Καὶ ἀπήγγειλαν ᾿Ιωάννῃ οἱ μαθηταὶ αὐτοῦ περὶ πάντων τούτων.
(+) "5 Καὶ προσκαλεσάμενος δύο τινὰς τῶν μαθητῶν αὐτοῦ ὁ ᾿Ιωάννης ἔπεμψε
πρὸς τὸν ᾿Ιησοῦν λέγων, Σὺ εἶ ὁ ἐρχόμενος, } ἄλλον προσδοκῶμεν ; ™ Παρα-
, δὲ Ν 2d εν ὃ » , ε ‘ > 7
γενόμενοι δὲ πρὸς αὐτὸν οἱ ἄνδρες εἶπον, ᾿Ιωάννης ὁ βαπτιστὴς ἀπέσταλκεν
ἡμᾶς πρός σε λέγων, Σὺ εἶ ὃ ἐρχόμενος, ἢ ἄλλον προσδοκῶμεν ; 31 Ev αὐτῇ
δὲ τῇ ὥρᾳ ἐθεράπευσε πολλοὺς ἀπὸ νόσων, καὶ μαστίγων, καὶ πνευμάτων
πονηρῶν, καὶ τυφλοῖς πολλοῖς ἐχαρίσατο τὸ βλέπειν. 3 Καὶ ἀποκριθεὶς ὁ
᾿Ιησοῦς εἶπεν αὐτοῖς, Πορευθέντες ἀπαγγείλατε ᾿Ιωάννῃ ἃ εἴδετε καὶ ἠκούσατε:
9 e a 3 ig A A . ,’ a
ὅτι "τυφλοὶ ἀναβλέπουσι, χωλοὶ περιπατοῦσι, λεπροὶ καθαρίζονται, κωφοὶ
ἀκούουσι, νεκροὶ ἐγείρονται, πτωχοὶ εὐαγγελίζονται: 33 καὶ μακάριός ἐστιν
ὃς ἐὰν μὴ σκανδαλισθῇ ἐν ἐμοί. ™ ᾿Απελθόντων δὲ τῶν ἀγγέλων ᾿Ιωάννου,
ἤρξατο λέγειν πρὸς τοὺς ὄχλους περὶ ᾿Ιωάννου, Τί ἐξεληλύθατε εἰς τὴν ἔρημον
7. λόγῳ) i. 6. without coming in person. Cp. the use οἵ λέγων in
. 6.
11. Ναΐν] Hebr. yyy, 50 called to this day; from imag (naz), or
wry) (saim), fair. See Lightfoot. Reland, Palast. lib. iii. p. 804. Near
Endor and Kison, two miles from Capernaum (S. Jerome), and on
the south of Mount Thabor. Cf. Robinson, Palest. iii. p. 469,
11, 12. ὄχλον---πύλῃ] So that the miracle was done in the sight
of numerous spectators. Obeerve the circumstantial manner in which
it is told. The city, the gate, the multitude, the man’s age and cir-
cumstances, his mother’s condition, our Lord's words, the effects on
the multitude,—all are specified.
St. Augustine observes (Serm. xcviii.), that of the numerous per-
sons raised to life by Christ, three oly are mentioned, as specimens,
in the Gospele (cp. John xxi. 25). The widow's son (Luke vii. 11),
the daughter of Jairus (Matt. ix. 18. Mark v. 42), and (John
xi. 44). And after remarking that all our Lord's worke of mercy to
the body have also a spiritual reference to the soul, he proceeds to
consider them as illustrations of Christ's divine power and love in
Taising the sow/, dead in trespasses and sins, from every kind of spiri-
tual death; whether the soul be dead, but not yet carried out, like
the daughter of Jairus; or dead and carried out, but not buried, like
the widow's son; or dead, carried out, and buried, like Lazarus. He
who raised Himself from the dead can raise all from the death of sin.
Let none despair. ᾿
18. ὁ ΚύμιοεἹ ‘ the Lord.’ This mode of describing Christ is almost
seers to St. Luke among the three Synoptical Evangelists. See vii.
1; xi. 39; xii. 42; xvii. δ, 6; xviii. 6; xxii. 31. 61; cp. John iv. 1.
It seems to be gy pai to remind his readers that Jesus was indeed
Κύριοι, i.e. the Lord Jznovan; and that He proved by His
mighty works, such as that here described, that He claimed with
truth so to be. See above, ii. 1].
It is also a silent evidence that St. Luke's Gospel is later than
that of St. Matthew and St. Mark. When St. Luke wrote, it had
probably become common in the Church. He generally employs it
when, as here, he is about to relate some mighty work done, or some
authoritative saying uttered, by Jesus the Lorp.
ῃ
— Νεανίσκε, σοὶ λέγω] Christ is not, like Elie, mourin; beg
8,
vos] On the design of this inquiry, and on its
, 860 on Matt. xi. 2—6.
QL ἐν αὐτῇ δὲ τῇ Sea] He knew, as God, what John's design
was in sending to Him, and He put it into his heart to send at that
time when He Himeelf was working many miracles, which were the
true answer to the question. (Cyn) St. Basil, Selene. p. 180, says
ἔργοις χαρίζεται τὴν ἀαύκρισιν. He replies by deeds. Believe
your own eyes. They will tel ἐπ that Lam doing the very works
which it was prophesied that “ He who should come,” i. e. the Mes-
siah, should do (ες Iea. xxix. 18, 19), and which are an answer to
your question.
24. ἀπελθόντων df] On the sense of these verses ye) seo on
Matt. xi. 7—19, and cp. St. Cyril here, ed. Maz, p. 210.
ST. LUKE VII. 25—37.
155
θεάσασθαι ; κάλαμον ὑπὸ ἀνέμου σαλευόμενον ; 35 ἀλλὰ τί ἐξεληλύθατε ἰδεῖν ;
ἄνθρωπον ἐν μαλακοῖς ἱματίοις ἠμφιεσμένον ; ἰδοὺ, οἱ ἐν ἱματισμῷ ἐνδόξῳ
καὶ τρυφῇ ὑπάρχοντες ἐν τοῖς βασιλείοις εἰσίν. 35 ᾿Αλλὰ τί ἐξεληλύθατε ἰδεῖν ;
προφήτην ; ναὶ, λέγω ὑμῖν, καὶ περισσότερον προφήτου: (1) “1 οὗτός ἐστι
περὶ οὗ γέγραπται, *’180d, ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσ-
f Mal. 8.1.
tov σου, ὃς κατασκευάσει THY ὁδόν σον ἔμπροσθέν cov (+) 3 λέγω
BY ean o> a aA Yq 2 , aA aA
γὰρ ὑμῖν, μείζων ἐν γεννητοῖς γυναικῶν προφήτης ᾿Ιωάννου τοῦ βαπτιστοῦ
ὐὑδ ,’ 2 ε δὲ ,’ ἐν a ir ,ὔ a A “ 3 a 2 ‘
οὐδείς ἐστιν ὁ δὲ μικρότερος ἐν τῇ βασιλείᾳ τοῦ Θεοῦ μείζων αὐτοῦ ἐστι
73
(=F) ® καὶ πᾶς ὁ λαὸς ἀκούσας Kai of τελῶναι ἐδικαίωσαν τὸν Θεὸν, βαπτι-
σθέντες τὸ βάπτισμα ᾿Ιωάννον' ™ οἱ δὲ Φαρισαῖοι καὶ οἱ νομικοὶ τὴν βουλὴν
τοῦ Θεοῦ ἠθέτησαν eis ἑαντοὺς, μὴ βαπτισθέντες ὑπ᾽ αὐτοῦ.
(7) 51 ετῷι g Matt. 11.16
οὖν ὁμοιώσω τοὺς ἀνθρώπους τῆς γενεᾶς ταύτης ; καὶ τίνι εἰσὶν ὅμοιοι;
22 Ὅμοιοι εἰσι παιδίοις τοῖς ἐν ἀγορᾷ καθημένοις, καὶ προσφωνοῦσιν ἀλλήλοις
καὶ λέγουσιν, Ἡὐλήσαμεν ὑμῖν, καὶ οὐκ ὠρχήσασθε, ἐθρηνήσαμεν ὑμῖν, καὶ
9 > X , 33 3 » x > ,’ ε x , Ad 2 ,
οὐκ ἐκλαύσατε. Ἐλήλυθε γὰρ ᾿Ιωάννης ὁ βαπτιστὴς μήτε ἄρτον ἐσθίων
μήτε οἶνον πίνων: καὶ λέγετε, Δαιμόνιον ἔχει * ἐλήλυθεν ὁ Υἱὸς τοῦ ἀνθρώπον
ἐσθίων καὶ πίνων: καὶ λέγετε, ᾿Ιδοὺ ἄνθρωπος φάγος καὶ οἰνοπότης, φίλος
τελωνῶν καὶ ἁμαρτωλῶν. © Καὶ ἐδικαιώθη ἡ σοφία ἀπὸ τῶν τέκνων αὐτῆς
πάντων.
(ὦ) 8" Ἠρόώτα δέ τις αὐτὸν τῶν Φαρισαίων ἵνα φάγῃ μετ᾽ αὐτοῦ καὶ εἰσελθὼν Matt, 35. 6.
Mark 14. 3,
John 11. 3.
εἰς τὴν οἰκίαν τοῦ Φαρισαίου ἀνεκλίθη. ὅ1 Καὶ ἰδοὺ, γυνὴ ἐν τῇ πόλει ἦτις ἦν Ves:
— κάλαμον ὑπὸ ἀνέμου σαλενόμενον)] No; 80 far from being a
reed shaken by the wind of popular opinion, he is a rock, which
stands unmoved though beaten by storms of suffering. (See Cyril.)
28. προφήτης Some MSS. and Editors omit xrpopirns; but it
rs to be emphatic. There is a contrast between the προφῆται
and those ἐν τῇ βασιλείᾳ τοῦ Orov,—i. 6. those who partake of the
fall privileges of the Gospel in the Christian Church. And there is
also a contrast between γεννητοὶ γυναικῶν (v. 28) and those who are
born of water and the Spirit ( . John i. 13; iii. 5). John, by coming
after the other Prophets, and by his nearness to Christ, was greater
than all the Prophets. “Major Prophet&, quia finis Prophetarum,”
says St. Ambrose. Yet, by being a p: and forerunner of Christ,
he was less than those who saw the whole Gospel scheme, of which
he had been the Herald and Precursor; as the temple of Zorobabel
was more glorious than that of Solomon,—not in itself, for it was less
ificent (Ez iii. 12), but because Christ would appear in it (Hag.
ii. Ἂ 9) ot therefore that John in himself was less; but that
Christ and the Gospel sre greater than all. And by comparing them
with John, He shows us the re of the privileges we enjoy.
“ For,” says St. Cyril, pp. 212—214, " although we may be inferior in
holiness to some under the Law, whom John represents, yet now,
after the Passion, and Resurrection, and Ascension, and Day of Pen-
tecost, we have greater blessings in Christ, being made, through Him,
kers of the Divine Nature; and therefore John confessed that
ὁ needed to be baptized of Christ (Matt. iii..14), and from the days
of John the kingdom of heaven suffers violence (Matt. xi. 12)." Cp.
below, x. 23, 24. Matt. xiii. 16,17. Eph. iii. 5. Heb. xi. 13.
29, 80. καὶ was—airov] A continuation of the discourse of
Christ. The words εἶπε δὲ ὁ Κύριος, inserted in some editions
before τίνι οὖν, are not in the best MSS.
29. ἰδικαίωσαν τὸν Θεόν] They owned God to be just, i.e. holy
and good. The use of the word δικαιόω, as employed in the New
Testament for to consider as just and holy, to such, to
acquit,—is derived from the Septuagint (see Gen. xxxviii. 26. τ,
xxv. 1. Ῥι.]. δ. Isa. v. 23, and passim), and is very different from
the sense in which it commonly stands in classical authors, where it
signifies, when applied tos , to pronounce sentence upon; and
when it refers to a thing, to consider it right. Cp. below, ». 35, with
Bengef's note, and the Epistle to the Komaps, pasin “ Aperuit
sanctus Lucas,” says St. Ambrose here, ‘“specialibus additis quod
quasi generalibus sanctus Matthzus subobscurum reliquerat” (Matt.
xi. is. The Wisdom of which St. Matthew speaks is, as St. Luke
here ep, the Wisdom of God—in the Baptism of John as well
as the Mission of Christ. ‘“‘ Non contemnamus igitur, sicut Pharisei,
consilium Dei.”
80. εἰς ἑαντούε) i.e. “ se ae
81. τίνι οὖν ὁμοιώσω on Matt. xi. 16—19. After that sec-
tion St. Matthew recounts our Lord’s condemnation of the Galilean
cities Chorazin, Bethsaida, Capernaum, in which His mighty works
(above described, v. 22) had been wrought.
That censure, conveying a salutary warning to those at Jerusalem
and in Palestine, is not repeated by St. Luke, writing for Gentile
use.
"85. καῇ The summing up of the whole case by Christ.
86—50. γυνή] On these verses see Greg. M. Hom. in Evang.
xxxiii. St. Luke now Baer to insert ὁ narrative (vii. 36-50)
not found in any other Evangelist, and full of tenderness and encou-
ragement to the Gentile world, which might see a beautiful picture of
itself in the Woman that was 8 sinner and despised by Simon the Phs-
Tisee, but blessed on her repentance by Christ, and might thus be
taught to love much, and to present those members of the body
(Rom. xii. 1) and faculties of the soul and estate, represented by her
hair, her tears, and her ointment, which had been before abused to
the service of Sin and Satan, as living sacrifices to Christ. Her eyes,
which once longed after earthly joys, she now consumes in peni-
tential tears; her hair, which she once slplered for idle ornament,
she now uses to wipe the feet of Christ; with her lips. which once
uttered vain things, she kisses those holy feet; the costly ointment,
with which she once perfumed her body, she now offers to God.
Rom. vi. 19, ‘‘ As ye have yielded your members servants to unclean-
ness, so now yield your members servants to righteousness unto holi-
ness." Cp. St. Amphi pp. 67—85. . Hom. 33 in Evan-
gelia. St. Ambrose applies this history thus: ‘“Expande capillos,
sterne ante Christum corporis tui dignitates.... Accurre ad pedes.
Ubicunque audieris Christi nomen, accurre. Lacrymis confitere
delicta...si desideras gratiam, caritatem auge, mitte in corpus
Jesu fidem resurrectionis, odorem Ecclesia, Caritatis unguentum.
Non unguentum mulieris Dominus, sed caritatem probavit. Pecu-
niam conferas pauperi, ut deferas Christo. Corpus ejus Ecclesia
est.”
Some ancient Expositors (particularly of the Western Church)
suppose this woman to have been Mary Magdalene, and that she was
the same as Mary the sister of Lazarus, who anointed our Lord in the
house of Simon of Bethany (Matt. xxvi. 7. Mark xiv. 8. John
xii. 3). But the reasons adduced for this supposition (which may be
seen in ἃ Lapide here) are not satisfactory. ‘‘ Potest non eadem
esse,” says St. Ambrose here. Si. Avgustine has a sermon on the
subject (Serm. xcix.), and does not connect her with any other per-
son. Si. ies renee sup) that there were fo different women
who rao Christ. Origen, Theophyl., and Exthymius that there
were three.
It seems certain that there were at least two, viz. thie woman in
St. Luke, and Mary of Bethany; and that the xame of the woman
here has been purposely concealed by St. Luke from considerations of
delicacy, modesty, and tenderness to her. Mary Magdalene is men-
tioned by name in the next chapter (viii. 2); and if the woman in
this chapter had been Mary Magdalene, and if it had been intended
that she should be known to be so, some reference, it is probable,
would have there been made to this act.
It is to be remembered that the use of unguent (μύρον), espe-
cially at feasts, was of common occurrence in the East (Eccles. ix. 8.
Cant. i. 3; iv. 10. Amos vi. 6), and that therefore it is probable
that Our Lord was often anointed. He was anointed at banquets,
and for His burial (Matt. xxvi. 12). Women prepared spices and
ointments for Him in the tomb (Luke xxiii. 56). Their faith and
love was devoutly exercised in anointing the body of Him Who is
the Anointed of God.
37. ἐν τῇ πόλει] ΗΕ repentancs τὰ ἊΣ γυδιώ δε bar
156
ST. LUKE VII. 38—47.
ἁμαρτωλὸς καὶ ἐπιγνοῦσα ὅτι ἀνάκειται ἐν τῇ οἰκίᾳ τοῦ Φαρισαίου, κομίσασα
ἀλάβαστρον μύρου, 8 καὶ στᾶσα παρὰ τοὺς πόδας αὐτοῦ ὀπίσω κλαίουσα,
ἤρξατο βρέχειν τοὺς πόδας αὐτοῦ τοῖς δάκρυσι, καὶ ταῖς θριξὶ τῆς κεφαλῆς
αὐτῆς ἐξέμασσε, καὶ κατεφίλει τοὺς πόδας αὐτοῦ, καὶ ἤλειφε τῷ μύρῳ.
& 19. 2.
Judg. 19. 21.
18am 25. 41.
1 Tim. 5. 10.
ἁμαρτωλός ἐστι.
9 Οϊδὼν δὲ ὁ Φαρισαῖος ὁ καλέσας αὐτὸν εἶπεν ἐν ἑαυτῷ λέγων, Οὗτος εἰ
ἦν προφήτης ἐγίνωσκεν ἂν τίς καὶ ποταπὴ ἡ γυνὴ ἦτις ἅπτεται αὐτοῦ, ὅτι
40 Καὶ ἀποκριθεὶς ὁ ᾿Ιησοῦς εἶπε πρὸς αὐτὸν, Σίμων, ἔχω σοί τι εἰπεῖν.
ὋὉ δέ φησι, Διδάσκαλε, εἰπέ. 4: Δύο χρεωφειλέται ἦσαν δανειστῇ τινι ὁ εἷς
ὥφειλε δηνάρια πεντακόσια, ὁ δὲ ἕτερος πεντήκοντα “2 μὴ ἐχόντων δὲ αὐτῶν
ἀποδοῦναι, ἀμφοτέροις ἐχαρίσατο" τίς οὖν αὐτῶν, εἰπὲ, πλεῖον αὐτὸν ἀγαπήσει ;
48 Ἀποκριθεὶς δὲ 6 Σίμων εἶπεν, Ὑπολαμβάνω ὅτι ᾧ τὸ πλεῖον ἐχαρίσατο.
ὋὉ δὲ εἶπεν αὐτῷ, ᾿Ορθῶς ἔκρινας. “ Καὶ στραφεὶς πρὸς τὴν γυναῖκα τῷ
Σίμωνι ἔφη, Βλέπεις ταύτην τὴν γυναῖκα ; εἰσῆλθον σοῦ εἰς τὴν οἰκίαν, ὕδωρ
ἐπὶ τοὺς πόδας μου οὐκ ἔδωκας, αὕτη δὲ τοῖς δάκρυσιν ἔβρεξε μοῦ τοὺς πόδας,
καὶ ταῖς θριξὶν αὐτῆς ἐξέμαξε' © φίλημα μοὶ οὐκ ἔδωκας, αὕτη δὲ ἀφ᾽ ἧς
k Ps. 23. δ.
εἰσῆλθον οὐ διέλιπε καταφιλοῦσα μοῦ τοὺς πόδας: “6 " ἐλαίῳ τὴν κεφαλήν μου
οὐκ ἤλειψας, αὕτη δὲ μύρῳ ἤλειψε μοῦ τοὺς πόδας. “7 Οὗ χάριν λέγω σοι,
ἀφέωνται αἱ ἁμαρτίαι αὐτῆς ai πολλαὶ, ὅτι ἠγάπησε πολύ: ᾧ δὲ ὀλίγον ἀφίεται,
87. ἦν ἁμαρτωλός] Not who was then, but who was once ἃ sinner.
St. Aug. says, “ Accessit ad Dominum immunda ut rediret munda”
(Serm. xcix.). But be means that she had not been
clean—not openly forgiven by Christ ; for he adds, “ accessit confessa,
ut rediret professa.”
— ἀλάβαστρον μύρον] “ ἀλάβαστρον, vas quod ans& caret”
(Valck.); or, “prehensu difficile ob levitatem™ (Sckleusn.) Ala-
baster,—generally used for vessels holding and preserving ointment.
(Plin, N. H. iii. 8. See on Matt. xxvi. 2
Why did this woman come? In order to show her love for
Christ ; to testify her sorrow for sin; and to obtain Absolution from
Him. Many came to Christ for bodily health. But we do not read
of any other who came to Him for remission of sin. She was a sin-
gular example of faith and Jove and repentance, and received a special
reward.
88. wédas] His feet—mentioned thrice, to show her humility and
reverence. She did not venture to anoint his head.
— δάκρυσι) “ Lacryme, aquarum pretiosissime.” ( Beng.)
— ταῖς θρὶξ] “ Passis, ut in luctu.” (Beng.
Our Lord was reclining on a couch at the table, His feet being
bare, and the woman came behind Him, and began to bathe His feet
with her tears and wipe them with her hair.
The penitent woman stood behind Him ; perhaps from a feeling
of sorrow and shame she could not bear to confront His Divine Eye,
before she had rereived a declaration of forgiveness, for which she
came. Cp. Cyril here, p. 217.
89. οὗτος εἰ ἦν πρυφήτη.] If He were a prophet He would
have known that she is unclean; and knowing that she is unclean,
He would not have suffered Himself to be polluted by her touch.
(St. Aug. Serm. xcix. Cp. Ita. Ixv. δ)
Christ refutes the supposition of Simon, and proves Himself
more than a Prophet; and that He did know who and what manner
of n the woman was, by reading Simon's heart, and by replying
to his thoughts, and by forgiving the woman's sins.
40. ἀποκριθεὶς ὁ ᾿Ιησοῦ] ‘ Audivit,” says St. Aug. Serm.
xcix., “‘Phariseum cogifantem; ipsum pascentem esuriebat, ipsum
sanare cupiebat.”
—col| Emphatic—to thee, who hast harboured injurious thoughts
of Me, I have something to say.
41. χρεωφειλέται] A, Ὁ, E, F, 6, L, and others have ypeoper-
λέται, but see Loheck, Phryn. p. 691. Winer, p. 43.
48. τὸ πλεῖον) the greater sum, of the two. There is a contrast
between the two sums as well as the two debtors.
44. εἰσῆλθον cov) σοῦ is emphatic. I came into thy house, and
therefore might justly expect marks of hospitable courtesy from thee ;
and what thou, my , didet not do for Me, she, a stranger, whom
thou condemnest as a sinner, has more than supplied.
— ὕδωρ, «.7.A.) Thou hast not shown Me the ordinary tokens of
hospitality (see Gen. xviii. 4; xxiv. 32. Judges xix. 21. 1 Sam. xxv.
41), but she has gone far beyond them.
— μοῦ] of Me—thy guest, and yet treated by thee with indiffer-
ence. Observe the contrast in the position of the pronoun, τὴν
ys deat μου and wou τυὺς πόδας, repeated thrice. So in v. 45,
poi—my face,—contrasted with feet.
46. μύρῳ] More costly than ἔλαιον. There is a contrast between
the head and the feet; between oil and ointment; between Simon
and the woman ; between what was not done by the one, and what
was done by the other.
41. οὗ χάριν λέγω το “ Wherefore I say to thee (this appears
to be the true construction), her sins have been forgiven—”
A debt is something which is not only claimed by the lender,
but owned to be due by the borrower. And applied spiritually, as
here, it not only represents sin committed, but sin confemed. It
betokens deep consciousness, h conviction, and humble acknow-
ledgment of sin. And this inward feeling and internal act arises from
a lively faith in God's holiness, justice, and mercy. And therefore
Christ, who had read her heart before she en the house, states
the formal cause of the woman's justification by saying, “ Thy /atth
hath saved thee” (σ. 50). This faith worketh by love (Gal. v. 6) ; it
worketh by fervent love to God, Who has been offended. Without
such love there can be no true tance, and consequently no For-
iveness. And such Love sends the sinner to Christ; and prompts
im to acts of deep contrition and self-abasement and reverential
affection to Christ, in the hope of receiving a gracious declaration of
pardon from His lips.
To apply this to the present case. Simon the Pharisee dwelt in
his mind on the woman's sins. But our Lord draws his attention to
her sense of her sine, and to her godly sorrow for them. She owes
much; but she owns that she owes much, and she comes to Christ in
faith, hope, and love. On the other hand, Simon himeelf is little
conscious of his sins, and therefore is forgiven little. She feels the
greatness of her sins, and the largeness of God's mercy in Christ, and
therefore loves much. The other knows little of his own sinfulness,
and has little forgiven, and loves little. Her love is love for mercy
promiced ; it is love for pardon already anticipated by faith; it shows
itself in acts of love to Christ. Her sins are indeed many (v. 47),
but she is forgiven because she is very lorinc,—that is, because she
loved and continues to love (v. 47) ; because she has the habit of love,
or, in the words of the original, ὅτι ἠγάπησε πολύ. This is 8
frequent sense of the Aorist in the N. See Matt. iii. 17, ἐν ᾧ
εὐδόκησα, --. 6. ‘in Whom I was and am well pleased.’ So Matt.
xxiii. 2, ἐκάθισαν, ‘sat and do sit.’ Luke i. 47, ἠγαλλίασε. 1 John
iv. 8, ἔγνω, and here, v. 44, ὀρθῶς ἔκρινας. See Glass. Phil. 8. p. 412.
“ Therefore her faith hath saved her, and she may depart in hy
But he who has little forgiven him—that is. he who is little sensible
of hig sins, and of the love of God in pardoning sin (and he cannot
have forgiveness without such sense of sin and of God's love),—he
loves little ; and because he loves little, therefore little is forgiven
im,
— ai ἁμαρτίαι αὖ. αἱ π.1 Observe ai repeated,—her sins, which
thou sayest are many, and which are many, are forgiven.
47. ὦ δὲ ὀλίγον ἀφίεται. ὀλίγον ἀγαπᾷ) He who has little
sense of his debt. and of God's goodness in the work of redemption
and grace, loves little. If he “who has little forgiven loves little,”
says St. Augustine (Serm. xcix.), ‘some one may object, ‘oportet ut
multim mus,—ut multim debeamus, quod nobis dimitti cupia-
mus, ut Dimissorem magnorum peccatorum multim diligamus . . .
. . Dictum est hoc a Christo propter Phariseum, qui vel nulls vel
pauca se putabut habere peccata. .... O Pharisee, pardm diligis,
quia parim tibi dimitti suspicaris; non quia parm dimittitur, sed
quia partm putas quod dimittitur.’”
All the preventing grace by which the Pharisee was restrained
from the sins which he condemned in the woman was from God. All
his forgiveness for sins of omission and commission. his desire and
hope of forgiveness, was from God; but he had little sense of this,
and therefore he loved little.
ST. LUKE VII. 48—50. VII. 1—17.
ὀλίγον ἀγαπᾷ. “' Εἶπε δὲ αὐτῇ, ᾿Αφέωνταί cov ai ἁμαρτίαι. 49 " Καὶ ἤρξαντο
οἱ συνανακείμενοι λέγειν ἐν ἑαντοῖς, Τίς οὗτός ἐστιν ὃς καὶ ἁμαρτίας ἀφίησιν ;
0" Εἶπε δὲ πρὸς τὴν γυναῖκα, Ἡ πίστις σον σέσωκέ σε: πορεύου εἰς εἰρήνην.
ὙΠ]. (2) | Καὶ ἐγίνετο ἐν τῷ καθεξῆς καὶ αὐτὸς διώδευε κατὰ πόλιν καὶ
κώμην κηρύσσων καὶ εὐαγγελιζόμενος τὴν βασιλείαν τοῦ Θεοῦ, καὶ οἱ δώδεκα
σὺν αὐτῷ, 3." καὶ γυναῖκές τινες, αἱ ἦσαν τεθεραπευμέναι ἀπὸ πνευμάτων πονη-
ρῶν καὶ ἀσθενειῶν, Μαρία ἡ καλουμένη Μαγδαληνὴ ἀφ᾽ ἧς δαιμόνια ἑπτὰ
ἐξεληλύθει, ὃ καὶ ᾿Ιωάννα γυνὴ Χουζᾶ ἐπιτρόπον Ἡρώδου, καὶ Σουσάννα, καὶ
ἕτεραι πολλαὶ, αἵτινες διηκόνουν αὐτῷ ἀπὸ τῶν ὑπαρχόντων αὐταῖς.
(Gr) 4" Συνιόντος δὲ ὄχλον πολλοῦ, καὶ τῶν κατὰ πόλιν ἐπιπορενομένων πρὸς
αὐτὸν, εἶπε διὰ παραβολῆς, δ ᾿Εξῆλθεν ὁ σπείρων τοῦ σπεῖραι τὸν σπόρον
αὐτοῦ" καὶ, ἐν τῷ σπείρειν αὐτὸν, ὃ μὲν ἔπεσε παρὰ τὴν ὁδὸν, καὶ κατεπατήθη,
καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατέφαγεν αὐτό. © Καὶ ἕτερον ἔπεσεν ἐπὶ τὴν
πέτραν" Kai φνὲν ἐξηράνθη, διὰ τὸ μὴ ἔχειν ἰκμάδα. Ἶ Καὶ ἕτερον ἔπεσεν ἐν
μέσῳ τῶν ἀκανθῶν" καὶ συμφνεῖσαι al ἄκανθαι ἀπέπνιξαν αὐτό. ὃ Καὶ ἕτερον
ἔπεσεν εἰς τὴν γῆν τὴν ἀγαθήν: καὶ φυὲν ἐποίησε καρπὸν ἑκατονταπλασίονα.
Ταῦτα λέγων ἐφώνει, ὋὉ ἔχων ὦτα ἀκούειν, ἀκουέτω. 5 ᾿Επηρώτων δὲ αὐτὸν
οἱ μαθηταὶ αὐτοῦ λέγοντες, τίς εἴη ἡ παραβολὴ αὕτη. (+) 190 Ὃ δὲ εἶπεν,
Ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τοῦ Θεοῦ, τοῖς δὲ λοιποῖς ἐν
παραβολαῖς, ἵνα βλέποντες μὴ βλέπωσι, καὶ ἀκούοντες μὴ συνιῶσιν. 1} “Ἔστι
δὲ αὕτη ἡ παραβολή' ὁ σπόρος ἐστὶν ὁ λόγος τοῦ Θεοῦ (2) 13 οἱ δὲ παρὰ τὴν
ὁδὸν εἰσὶν οἱ ἀκούοντες" εἶτα ἔρχεται ὁ Διάβολος καὶ αἴρει τὸν λόγον ἀπὸ τῆς
καρδίας αὐτῶν, ἵνα μὴ πιστεύσαντες σωθῶσιν. 13 Οἱ δὲ ἐπὶ τῆς πέτρας, ot
ὅταν ἀκούσωσι μετὰ χαρᾶς δέχονται τὸν λόγον, καὶ οὗτοι ῥῖζαν οὐκ ἔχουσιν,
ot πρὸς καιρὸν πιστεύουσι, καὶ ἐν καιρῷ πειρασμοῦ ἀφίστανται. " Τὸ δὲ εἰς
τὰς ἀκάνθας πεσὸν, οὗτοί εἰσιν οἱ ἀκούσαντες, καὶ ὑπὸ μεριμνῶν καὶ πλούτου
καὶ ἡδονῶν τοῦ βίου, πορευόμενοι συμπνίγονται, καὶ οὐ τελεσφοροῦσι. © Τὸ
δὲ ἐν τῇ καλῇ γῇ, οὗτοί εἰσιν οἵτινες ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ ἀκούσαντες
τὸν λόγον κατέχουσι, καὶ καρποφοροῦσιν ἐν ὑπομονῇ. (ir) 1° Οὐδεὶς δὲ
λύχνον ἅψας καλύπτει αὐτὸν σκεύει, ἢ ὑποκάτω κλίνης τίθησιν: ἀλλ᾽ ἐπὶ
λυχνίας ἐπιτίθησι, ἵνα οἱ εἰσπορενόμενοι βλέπωσι τὸ φῶς. (ar) "7 Οὐ γάρ
167
1 Matt. 9. 2.
m Matt. 9. 8.
Mark 2. 7.
n Matt. 9. 22.
Mark 5. 34.
& 10. 52.
ch. 8. 48.
& 18. 42.
a Matt. 27. 55,
Mark 16. 9.
John 19. 25.
b Matt. 13. 2, δος.
Mark 4. 1, ἄς.
c Matt. 13. 18,
6.
Mark 4. 12, ἃς.
James 1. 21.
The dative ᾧ may be rendered ‘in cujus astimations” (Seo
Matth. Gr. Gr. 389.) Soph. Antig. 904, καὶ τοί a’ ἐγὼ ‘tlunoa
τοῖς φρονοῦσιν ev,—i. ©. eorum judicio; and we may compare our
Lord's saying, “1 am not come to call the righteous (i. e. those who
think themselves such), but sinners (i. 6. those who own themselves
such) to repentance.” ( Matt. ix. 13.
‘St. ae M. (in Hom. xxxiii. applies this History to Christ's
dealings with the Jews and Gentiles. ‘ Quem namque Pharisrus de-
signat de fala justitia presumens, nisi Judaicum populum? Quem
trix mulier, sed ad vestigia Domini veniens, et plorans, nisi con-
versam Gentilitatem designat? Nos ergo, nos ila mulier expressit ;
si toto corde ad Dominum post ta redeamus, si ejus penitentie
luctus imitemur... Plus penitens mulier Dominum pascebat intus,
quam Phariseus foris.” See also preceding note.
48. ἀφέωνταί cov al ἁμαρτίαι) “ Etiam in mens& Salvator usus
est clavibus.” (Bengel.) A declaration of pardon, already anticipated
by faith (see vv. 42. 50). Christ not only gives general assurances of
mercy, producing a feeling of faith, hope, and comfort, in the peni-
tent sinner's soul; but He has provided public declarations of lon
for the contrite sinner, by the ministry of Absolution, and by the
Holy Eucharist, sealing the pardon visibly in the sight of others
(even such as Simon and his guests, who murmur at Christ's mercy
and despise the penitent sinner), and restoring the penitent to the
communion of the Church.
49. τίς οὗτός ἐστιν δε καὶ ἁμαρτίας ἀφίησιν] No man can for-
ive sins; but Christ, as God, forgives sins by those means which He
instituted for that purpose. St. Aug. Serm. xcix., “" Mundatio est
in baptismo, non ex ministrorum meritis sed Dei Gratia.” Cp. on
Matt. ix. 6.
60. 1 πίστις cov] Thy faith, which anticipated pardon from Me,
and brought thee to Me with public signs of penitence and love.
Cu. VIII. 2. δαιμόνια ἑπτά) seven. See below, xi. 26, and on
Mary Magdalene, Mark xvi. 9, and Matt. xv. 39.
8. διηκόνουν avrg] Many MSS. (e.g. B, ἢ, E, F, G, H, K,
S, V) and Editors have αὐτοῖς here. It may be the true reading ; but
aires seems preferable. What was done to them was, in fact, done to
Him, and for His sake. Perhaps αὐτῷ may have been altered into
αὑτοῖς, because it seemed unlikely that He would have need of many
wodXui) to minister to Him. In the next chapter (ix. Hel) the
vangelist relates that our Lord fed five ἡ men with five
and two fishes. But He never exerted His Divine Power to minister
to His own daily needs. He allowed women to minister to Him of
their substance. He gave them the blessed privilege of being God's
almoners to Him; of being ministerial to the sustenance of that
blessed Body and Blood, and to the nourishment of that holy Flesh
which redeemed and quickens the world.
He dealt with His Apostles as with Himself. In the next
chapter He gives them power to work mirucles (ix. 1—3); but He
never authorized them to use that miraculous power in providing for
themselves, After the Resurrection (when their ministerial duties
were in abeyance) they went a fishing (John xxi. 3), and St. Paul
worked with his own ds. (Acts xviii. 3; xx. 34. 1 Cor. ix. 12.)
* The labourer is worthy of his hire,” and “ the Lord both ordained
that they who preach the Gospel should live of the Gospel.” (Luke
x. 7. 1 Cor. ix. 14.) The "Teacher's needs are designed to be the
trial of the people's love. God has thus offered the People a share in
the Pastor's fiery. For he that receiveth a Prophet in the name of a
Prophet shall receive a Prophet's reward. (Matt. x. al)
rear On this Parable see the Homily of Greg. M. in Evang. i.
15, p. .
b. ἐξῆλθεν ὁ σπείρων] The Sower, emphatically so—Christ. See
on Matt. xiii. 1—9.
6. τὴν πέτραν] i.e. the rocky soil, in contradistinction to any
other; and therefore St. Matthew (xiii. 5) has here τὰ πετρώδη,
and St. Mark (iv. 5) has τὸ πετρῶδες. See on Matt. νυ. 1, τὸ ὄρος,
the mountainous district as contrasted with the city and plain, and
τὴν ἔρημον, Matt. iv. 1; xxiv. 26. τοῖς ἐρήμοις, Luke i. 80.
10. ἵνα βλέποντες] See on Mark iv. 1}
11 ἔστι δὲ αὔτη] See on Matt. xiii. 19.
158
d Matt. 12. 46,
ἃς.
Mark 8. 81, &c.
e Matt. 8. 18, &.
Mark 4. 85, &c.
f Matt. 8. 28, ἃς.
Mark 5. 1, &.
ST. LUKE VII. 18—37.
ἐστι κρυπτὸν, ὃ οὐ φανερὸν γενήσεται: οὐδὲ ἀπόκρυφον, ὃ οὐ γνωσθήσεται
καὶ εἰς φανερὸν ἔλθῃ. (+) 18 Βλέπετε οὖν πῶς ἀκούετε: ὃς γὰρ ἂν ἔχῃ, δοθή-
δ ἜΝ x x ¥ Ν ἊΨ 9 ’ 32 3 9 a
σεται αὐτῷ' καὶ ὃς ἂν μὴ ἔχῃ. καὶ ὃ δοκεῖ ἔχειν ἀρθήσεται ἀπ᾽ αὐτοῦ.
(Ὁ) 19 “Παρεγένοντο δὲ πρὸς αὐτὸν ἡ μήτηρ καὶ οἱ ἀδελφοὶ αὐτοῦ, καὶ οὐκ
ἠδύναντο συντυχεῖν αὐτῷ διὰ τὸν ὄχλον: ™ καὶ ἀπηγγέλη αὐτῷ λεγόντων,
Ἢ μήτηρ σου καὶ οἱ ἀδελφοί σον ἑστήκασιν ἔξω, ἰδεῖν σε θέλοντες: 7 ὁ δὲ
ἀποκριθεὶς εἶπε πρὸς αὐτοὺς, Μήτηρ μον καὶ ἀδελφοί μου οὗτοί εἶσιν, οἱ τὸν
λόγον τοῦ Θεοῦ ἀκούοντες καὶ ποιοῦντες αὐτόν.
(Fe) 3." Καὶ ἐγένετο ἐν μιᾷ τῶν ἡμερῶν καὶ αὐτὸς ἐνέβη εἰς πλοῖον καὶ οἱ
Ν 3 a N t ΝΥ 3 AY ») 3 4 o aA 4 Ὶ
μαθηταὶ αὐτοῦ, καὶ εἶπε πρὸς αὐτοὺς, Διέλθωμεν εἰς τὸ πέραν τῆς λίμνης: καὶ
ἀνήχθησαν. * Πλεόντων δὲ αὐτῶν ἀφύπνωσε: καὶ κατέβη λαῖλαψ ἀνέμου eis
τὴν λίμνην, καὶ συνεπληροῦντο, καὶ ἐκινδύνευον. ™ Προσελθόντες δὲ διήγει͵
αὐτὸν λέγοντες, ᾿Επιστάτα, ἐπιστάτα, ἀπολλύμεθα. Ὁ δὲ ἐγερθεὶς ἐπετίμησε
A 2 », ᾿ a “ὃ a 9° . 3 U4 3 ,
τῷ ἀνέμῳ καὶ τῷ κλύδωνι τοῦ ὕδατος: καὶ ἐπαύσαντο, καὶ ἐγένετο γαλήνη.
25 Etre δὲ αὐτοῖς, Ποῦ ἡ πίστις ὑμῶν; Φοβηθῶντες δὲ ἐθαύμασαν λέγοντες
N 3 ΄ »ὕ ee Ψ Ν a 3s , AN ite
πρὸς ἀλλήλους, Tis dpa οὗτός ἐστιν, ὅτι καὶ τοῖς ἀνέμοις ἐπιτάσσει καὶ τῳ
ὕδατι, καὶ ὑπακούουσιν αὐτῷ ;
351 Καὶ κατέπλευσαν εἰς τὴν χώραν τῶν Γαδαρηνῶν, ἥτις ἐστὶν ἀντιπέραν τῆς
Γαλιλαίας. Ἴ ᾿Ἐ ξελθόντι δὲ αὐτῷ ἐπὶ τὴν γῆν ὑπήντησεν αὐτῷ ἀνήρ τις ἐκ τῆς
πόλεως, ὃς εἶχε δαιμόνια ἐκ χρόνων ἱκανῶν, καὶ ἱμάτιον οὐκ ἐνεδιδύσκετο, καὶ
3 9 » 3 4 3 > > “a , B 3 δὰ δὲ Ν 3 a . 93
ἐν οἰκίᾳ οὐκ ἔμενεν, ἀλλ᾽ ἐν τοῖς μνήμασν. Ἰδὼν δὲ τὸν ᾿Ιησοῦν καὶ ἀνα-
, ig 2 A Ν A Ld L , Ν . x. 3 aA en
κράξας προσέπεσεν αὐτῷ, καὶ φωνῇ μεγάλῃ εἶπε, Ti ἐμοὶ καὶ σοὶ, ᾿Ιησοῦ, Υἱὲ
τοῦ Θεοῦ τοῦ ὑψίστου ; δέομαί σου, μή με βασανίσῃς: “ παρήγγελλε γὰρ τῷ
πνεύματι τῷ ἀκαθάρτῳ ἐξελθεῖν ἀπὸ τοῦ ἀνθρώπου" πολλοῖς γὰρ χρόνοις συν-
ἡρπάκει αὐτὸν, καὶ ἐδεσμεῖτο ἁλύσεσι καὶ πέδαις φυλασσόμενος, καὶ διαῤῥήσσων
a \ 3 cA eon lel ’ 3 \ 3 4 30 3 cA δὲ 3. "ἡ
τὰ δεσμὰ ἠλαύνετο ὑπὸ τοῦ δαίμονος εἰς τὰς ἐρήμους. Ἐπηρώτησε δὲ αὐτὸν
ὁ ᾿Ιησοῦς λέγων, Τί σοι ἐστὶν ὄνομα; Ὁ δὲ εἶπε, Λεγεών, ὅτι δαιμόνια πολλὰ
3 A 6 3 3,.., $l Ν , 2% Ψ 2 , 2a 5 AY
εἰσῆλθεν εἰς αὐτόν. Καὶ παρεκάλει αὐτὸν ἵνα μὴ ἐπιτάξῃ αὐτοῖς εἰς τὴν
ἄβυσσον ἀπελθεῖν. 3 Ἦν δὲ ἐκεῖ ἀγέλη χοίρων ἱκανῶν βοσκομίνων ἐν τῷ
ὄρει: καὶ παρεκάλουν αὐτὸν iva ἐπιτρέψῃ αὐτοῖς εἰς ἐκείνους εἰσελθεῖν: καὶ
ἐπέτρεψεν αὐτοῖς. 83 ᾿Εξελθόντα δὲ τὰ δαιμόνια ἀπὸ τοῦ ἀνθρώπου εἰσῆλθον
εἰς τοὺς χοίρους" καὶ ὥρμησεν ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν λίμνην, καὶ
3 a 3M 3 5 , δὲ ε , Ν Ν ν . 3 , 3
ἀπεπνίγη. Ἰδόντες δὲ οἱ βόσκοντες τὸ γεγονὸς ἔφυγον, καὶ ἀπήγγειλαν eis
τὴν πόλιν καὶ εἰς τοὺς ἀγρούς. © ᾿Εξῆλθον δὲ ἰδεῖν τὸ γεγονός: καὶ ἦλθον
Χ x? a \ of , Sy dv 249° @ oN 8 ,
πρὸς τὸν ᾿Ιησοῦν, καὶ εὗρον καθήμενον τὸν ἄνθρωπον, ἀφ᾽ οὗ τὰ δαιμόνια
ἐξεληλύθει, ἱματισμένον καὶ σωφρονοῦντα παρὰ τοὺς πόδας τοῦ ᾿Ιησοῦ' καὶ
ἐφοβήθησαν. 85 ᾿Απήγγειλαν δὲ αὐτοῖς καὶ οἱ ἰδόντες πῶς ἐσώθη ὁ δαιμο-
νισθείς. 51 Καὶ ἠρώτησαν αὐτὸν ἅπαν τὸ πλῆθος τῆς περιχώρου τῶν Tada-
20. ἡ μήτηρ cov] See on Matt. xii. 46. Mark iii. 32.
21. μήτηρ μου] Not ἡ μήτηρ. ‘ Mother and brethren to Me,
&c. They who hear the Word of God and keep it are
called by this name, because in their daily words and actions, with
reverence be it said, they bring Him forth in their hearts.
22. μιᾷ τῶν ἡμερῶν) i.e. one of those
Cp. ἐν μιᾷ τῶν πόλεων, ch. ν. 12, one of those cities.
αἷλαψ) See on Matt. xiv. 24—27. Mark iv. 37--- 4].
26. Ραδαρηνῶ,]
v, xX,
are they who,’
93.
D, G, H, K,
It is observable, that soon after this event our Lord says that He
sees Satan fall as lightning from heaven (x. 18); showing that some
change and conquest affecting Satan's power was going on invisibly in
the spiritual world.
he devils made three requests to Christ :
Not to torment them before the season, πρὸ xatpou,—i. α. of
Suture judgment (v. 28). Cp. Matt. viii. 29. Mark v. 7.
Not to send them into the ἄβυσσος, or ‘ bottomless pit.’
To allow them to enter the swine.
"ABvocos is the word used by the LXX for the Hebr.
days. See ch. v.17; xx. 1.
See on Matt. viii. 28-34. Mark v.1—17. A,
have ἀντιπέρα here.
29. παρήγγελλε) He was in the act of commanding. Jf He had
already commanded, the Evi! Spirit would not have power to re-
monstrate ; and, therefore, this reading, found in moet of the uncial
MSS., is preferable to παρήγγειλε.
81. τὴν ἄβυσσον] Not the Sea of Galilee (as some have sup-
posed), nor yet (as others have thought) Gehenna, or the Lake of fire,
which is the place of future torment, for the devil and his
angels (Matt. xxv. 4I); and is distinguished from the ἄβυσσος, or
* bottomless pit,’ into which the devil is cast by Christ (see Rev. xx.
3), before He is cast into the Lake of fire, into which He will not be
cast till the end. (Rev. xx. 10.) Cp. on Matt, viii. 29.
(tehom), or depth (Gen. i. 2. Deut. xxiii. 18, Ezek. xxxi. 15. Job
xxviii. 14); and it seems to describe the place of loom into which
the devils were driven after their expulsion from heaven, and after
the Incarnation and Passion of Christ (cp. 2 Pet. ii. 4. Jude 6, with
Mede's remarks, p. 23, Disc. iv.), and from which they are allowed
to emerge from time to time “as far as their chain—God’s permission
—suffers.” (Bp. Fell on Eph. ii. 2.) But it does not mean the final
place of torment to which they will be consigned at the great ony
88. εἰσῆλθον) The reading of A, E,G, H, K, L, M, P, V, X,
and others,—preferable to εἰσῆλθεν, as marking the
sonality of the evil spirits. See on Mark ix. 20.
ST. LUKE VIII. 38—56. IX. 1—6.
ρηνῶν ἀπελθεῖν ἀπ᾿ αὐτῶν, ὅτι φόβῳ μεγάλῳ συνείχοντο. (fm) Αὐτὸς δὲ ἐμβὰς
εἰς τὸ πλοῖον ὑπέστρεψεν. ὅ8 ᾿Εδέετο δὲ αὐτοῦ ὁ ἀνὴρ ἀφ᾽ οὗ ἐξεληλύθει τὰ
δαιμόνια, εἶναι σὺν αὐτῷ: ἀπέλυσε δὲ αὐτὸν ὁ ᾿Ιησοῦς λέγων, δ Ὑπόστρεφε
εἰς τὸν οἶκόν σου, καὶ διηγοῦ ὅσα ἐποίησέ σοι ὁ Θεός: καὶ ἀπῆλθε καθ᾽ ὅλην
τὴν πόλιν κηρύσσων ὅσα ἐποίησεν αὐτῷ ὁ ᾿Ιησοῦς.
8 a a
(Gr) © ©’Eyévero δὲ ἐν τῷ ὑποστρέψαι τὸν ᾿Ιησοῦν, ἀπεδέξατο αὐτὸν ὁ ὄχλος"
ἦσαν γὰρ πάντες προσδοκῶντες αὐτόν.
41} Καὶ ἰδοὺ, ἦλθεν ἀνὴρ ᾧ ὄνομα ᾿Ιάειρος, καὶ αὐτὸς ἄρχων τῆς συναγωγῆς
ὑπῆρχε, καὶ πεσὼν παρὰ τοὺς πόδας τοῦ ᾿Ιησοῦ παρεκάλει αὐτὸν εἰσελθεῖν εἰς
+ ik 9 aA 42 ν , AY A > a ee 2A SOE Ν ψ
τὸν οἶκον αὐτοῦ, * ὅτι θυγάτηρ μονογενὴς ἦν αὐτῷ ὡς ἐτῶν δώδεκα, καὶ αὕτη
ἀπέθνησκεν. ἐν δὲ τῷ ὑπάγειν αὐτὸν οἱ ὄχλοι συνέπνιγον αὐτόν. 45' Καὶ
γυνὴ οὖσα ἐν ῥύσει αἵματος ἀπὸ ἐτῶν δώδεκα ἥτις ἰατροῖς προσαναλώσασα
ὅλον τὸν βίον, οὐκ ἴσχυσεν ὑπ᾽ οὐδενὸς θεραπευθῆναι, “' προσελθοῦσα ὄπισθεν
ἥψατο τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ: καὶ παραχρῆμα ἔστη ἡ ῥύσις τοῦ
9 2A 45 Ν 1 e 2 a , ε« eyes , 3 2
αιματος αὑτῆς. Kai εἶπεν ὁ ᾿Ιησοῦς, Tis ὁ ἁψάμενός pov; ἀρνουμένων
πάντων, εἶπεν ὁ Πέτρος καὶ οἱ μετ᾽ aigod, ᾿Επιστάτα, οἱ ὄχλοι συνέχουσί σε
καὶ ἀποθλίβουσι, καὶ λέγεις, Τίς ὁ ἁψάμενός μου ; 4 ὁ δὲ ᾿Ιησοῦς εἶπεν, "Hard
pov τὶς, ἐγὼ γὰρ ἔγνων δύναμιν ἐξελθοῦσαν ἀπ᾽ ἐμοῦ. “7 ᾿Ιδοῦσα δὲ ἡ γυνὴ
ν 3 μὴ ,’ἤ ΝῚ A > led 9 ὁ 3 », ψ
ὅτι οὐκ ἔλαθε τρέμουσα ἦλθε, καὶ προσπεσοῦσα αὐτῷ, δι’ ἣν αἰτίαν ἥψατο
αὐτοῦ ἀπήγγειλεν αὐτῷ ἐνώπιον παντὸς τοῦ λαοῦ, καὶ ὡς ἰάθη παραχρῆμα.
48 ‘O δὲ L > A », ,’ ε ’ ,’ ld A 3
ἐ εἶπεν αὐτῇ, Θάρσει, θύγατερ, ἡ πίστις σον σέσωκέ ce πορεύου εἰς
εἰρήνην. © * "Er. αὐτοῦ λαλοῦντος, ἔρχεταί τις παρὰ τοῦ ἀρχισυναγώγου λέγων
αὐτῷ, Ὅτι τέθνηκεν ἡ θυγάτηρ σον: μὴ σκύλλε τὸν διδάσκαλον. ὅδ Ὁ δὲ
᾿Ιησοῦς ἀκούσας ἀπεκρίθη αὐτῷ λέγων, Μὴ φοβοῦ" μόνον πίστευε, καὶ σωθήσε-
ται. δὶ ᾿Ελθὼν δὲ εἰς τὴν οἰκίαν οὐκ ἀφῆκεν εἰσελθεῖν οὐδένα, εἰ μὴ Πέτρον
Ν » a N S77 .Y A 4 aA “ ᾿ x id
καὶ ᾿Ιωάννην καὶ ᾿Ιάκωβον, καὶ τὸν πατέρα τῆς παιδὸς καὶ τὴν μητέρα.
δ Έκλαιον δὲ πάντες, καὶ ἐκόπτοντο αὐτήν. ὋὉ δὲ εἶπε, Μὴ κλαίετε: οὐκ
ἀπέθανεν, ἀλλὰ καθεύδει: δ καὶ κατεγέλων αὐτοῦ, εἰδότες ὅτι ἀπέθανεν. ™ Αὐτὸς
δὲ ἐκβαλὼν ἔξω πάντας, καὶ κρατήσας τῆς χέιρὸς αὐτῆς ἐφώνησε λέγων, Ἡ
παῖς, ἐγείρου. δὲ Καὶ ἐπέστρεψε τὸ πνεῦμα αὐτῆς, καὶ ἀνέστη παραχρῆμα:
καὶ διέταξεν αὐτῇ δοθῆναι φαγεῖν. 56 Καὶ ἐξέστησαν οἱ γονεῖς αὐτῆς: ὁ δὲ
παρήγγειλεν αὐτοῖς μηδενὶ εἰπεῖν τὸ γεγονός.
ΙΧ. (4) ! " Συγκαλεσάμενος δὲ τοὺς δώδεκα, ἔδωκεν αὐτοῖς δύναμιν καὶ
ἐξουσίαν ἐπὶ πάντα τὰ δαιμόνια, καὶ νόσους θεραπεύειν: 3 καὶ ἀπέστειλεν
αὐτοὺς κηρύσσειν τὴν βασιλείαν τοῦ Θεοῦ, καὶ ἰᾶσθαι τοὺς ἀσθενοῦντας.
(ὦ) ὃ Καὶ εἶπε πρὸς αὐτούς, Μηδὲν αἴρετε εἰς τὴν ὁδόν: μήτε ῥάβδους, μήτε
πήραν, μήτε ἄρτον, μήτε ἀργύριον: μήτε ἀνὰ δύο χιτῶνας ἔχειν. “ Καὶ εἰς
ἣν ἂν οἰκίαν εἰσέλθητε, ἐκεῖ μένετε, καὶ ἐκεῖθεν ἐξέρχεσθε. (Gr) ὅ Καὶ ὅσοι
ἂν μὴ δέξωνται ὑμᾶς, ἐξερχόμενοι ἀπὸ τῆς πόλεως ἐκείνης καὶ τὸν κονιορτὸν
an κ,2 δῶν ὑμῶν. a , > , as 5.2 8) 6?
ἀπὸ τῶν ποδῶν ὑμῶν ἀποτινάξατε εἰς μαρτύριον ἐπὶ αὐτούς. (sm) ° ᾽Εξερ-
159
fares. a
h Matt. 9. 18, ἃς.
Mark 5. 22, ἃς.
{ Matt. 9. 20, &e,
Mark 5. 25, ἃς.
a Matt. 10. 1--14.
Mark 5. 7—18.
38, 89. ἐδέετο] See Mark v. 18—20. ing, yet ter can never touch Him. See above on Mark v, 30, and on
41—56, καὶ ἰδού) See on Matt. ix. 1826. Mark ν. 2243. John xx. 1
δῶ. ἐκόπτοντο sie | plangebant. Aristoph. Lysist. 397, xéwrs00"
48. iv] See Mark v. 2. "Adwutp, i.e. beat yourselves in grief for Adonis.
πα latpoie] A remarkable avowal from Luke the physician. 54. κρατήσας τῆς χειρὸτ---φώνησε] Our Lord adapted His
Coloss. iv. 14. manner of working miracles to the circumstances of the occasions.
45. rie ὁ ἁψάμενός μου :---οἱ ὄχλοι συνέχουσι] The crowd | He called the four-days dead a) from the grave with ὁ loud
re Him ; ore faithful woman touches Him. The crowd press | voice (John xi. 43, φωνῇ μεγ.
Him, but touch Him not; they are obtrusive in bodily presence, but | maiden it is said, that Ἧ
absent in spiritual life. Christ is touched by /asth. (Ambrose. | woke her gently from the sleep of dea
ἢ éxpabyace); but of this youthful
ὁ. took her by the hand and called her—
Gregor. Moral. 3, ς. 11.) - ἡ παῖς) Com this with St. Mark's Talitha cumi (v. 41).
(Bengel.)
A solemn warning to all who crowd on Christ; who use His | “ Minimé omnium Lucas Hebraica posuit vocabula.”
Name lightly and profanely ; who make familiar addresses to Him in
(20 called) religious hymns; who treat with careleseness and irre- Cu. IX.1. συγκαλεσάμενοε] See on Matt. x. 1.
verence His Day, His House, His Sacraments, His Ministers ; or who 3. μήτε pepioes) This appears to be the true reading. On the
read the Holy Scriptures in a carping spirit, treating them as a com- | sense see Matt. x. 1
mon book. Although such Critics as these Lert crowd upon Christ — μήτε ἀργύριον] money: according to Greek ussge. St. Mark,
in His Word, with a ponderous pressure of earthly labour and Jearn- | writing for Roman use, says χαλκὸν, as (v. 8),
160
Ὁ Matt. 14. 1, 2.
Mark 5. 14—16.,
ς Mark 5. 30—32.
@ Matt. 14. 14—
Mark 6. 3S—43.
nasa 16. 18—
Mark 8. 27. 31.
f Matt. 16. 24—
Mark 8. 4—38.
29.1.
7. ἤκουσε]
Evangelists insert here an account of John's death.
10. Βηθσαϊδά] Not the city of Peter and Andrew (Jobn i. 44) on
ST. LUKE IX. 7—26.
χόμενοι δὲ διήρχοντο κατὰ τὰς κώμας, εὐαγγελιζόμενοι καὶ θεραπεύοντες
πανταχοῦ.
()1" Ἤκουσε δὲ Ἡρώδης ὃ τετράρχης τὰ γινόμενα ὑπ᾽ αὐτοῦ πάντα'
καὶ διηπόρει διὰ τὸ λέγεσθαι ὑπό τινων, ὅτι ᾿Ιωάννης ἐγήγερται ἐκ νεκρῶν"
8 ὑπό τινων δὲ, ὅτι ᾿Ηλίας ἐφάνη: ἄλλων δὲ, ὅτι προφήτης εἷς τῶν ἀρχαίων
ἀνέστη. 9 καὶ εἶπεν ᾿Ηρώδης, ᾿Ιωάννην ἐγὼ ἀπεκεφάλισα τίς δέ ἐστιν οὗτος,
περὶ οὗ ἐγὼ ἀκούω τοιαῦτα ; καὶ ἐζήτει ἰδεῖν αὐτόν.
(vm) 19" Καὶ ὑποστρέψαντες οἱ ἀπόστολοι διηγήσαντο αὐτῷ ὅσα ἐποίησαν.
Καὶ παραλαβὼν αὐτοὺς ὑπεχώρησε κατ᾽ ἰδίαν εἰς τόπον ἔρημον πόλεως καλου-
μένης Βηθσαϊδά. (Fr) 11 Οἱ δὲ ὄχλοι γνόντες ἠκολούθησαν αὐτῷ, " καὶ δεξά-
μενος αὐτοὺς ἐλάλει αὐτοῖς περὶ τῆς βασιλείας τοῦ Θεοῦ, καὶ τοὺς χρείαν
ἔχοντας θεραπείας ἰᾶτο. (+) 13 Ἢ δὲ ἡμέρα ἤρξατο κλίνειν: προσελθόντες
δὲ οἱ δώδεκα εἶπον αὐτῷ, ᾿Απόλυσον τὸν ὄχλον, ἵνα ἀπελθόντες εἰς τὰς κύκλῳ
κώμας καὶ τοὺς ἀγροὺς καταλύσωσι, καὶ εὕρωσιν ἐπισιτισμόν: ὅτι ὧδε ἐν
ἐρήμῳ τόπῳ ἐσμέν. ' Εἶπε δὲ πρὸς αὐτούς, Δότε αὐτοῖς ὑμεῖς φαγεῖν. Οἱ
δὲ εἶπον, Οὐκ εἰσὶν ἡμῖν πλεῖον ἣ πέντε, ἄρτοι καὶ ἰχθύες Stor εἰ μήτι πορευ-
θέντες ἡμεῖς ἀγοράσωμῳ εἰς πάντα τὸν λαὸν τοῦτον βρώματα: 16 ἦσαν γὰρ
ὡσεὶ ἄνδρες πεντακισχίλιοι. Εἶπε δὲ πρὸς τοὺς μαθητὰς αὐτοῦ, Κατακλίνατε
αὐτοὺς κλισίας ἀνὰ πεντήκοντα: 1 καὶ ἐποίησαν οὕτω, καὶ ἀνέκλιναν ἅπαντας.
16 Λαβὼν δὲ τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας, ἀναβλέψας εἰς τὸν οὐρανὸν
εὐλόγησεν αὐτοὺς, καὶ κατέκλασε, καὶ ἐδίδον τοῖς μαθηταῖς παρατιθέναι τῷ
ὄχλῳ. "7 Καὶ ἔφαγον καὶ ἐχορτάσθησαν πάντες: καὶ ἤρθη τὸ περισσεῦσαν
αὐτοῖς κλασμάτων κόφινοι δώδεκα.
(=) 8° Καὶ ἐγίνετο ἐν τῷ εἶναι αὐτὸν προσευχόμενον καταμόνας, συνῆσαν
αὐτῷ οἱ μαθηταὶ, καὶ ἐπηρώτησεν αὐτοὺς λέγων, Τίνα μὲ λέγουσιν οἱ ὄχλοι
εἶναι; 13 Οἱ δὲ ἀποκριθέντες εἶπον, ᾿Ιωάννην τὸν βαπτιστήν: ἄλλοι δὲ, ᾿Ηλίαν"
ἄλλοι δὲ, ὅτι προφήτης τις τῶν ἀρχαίων ἀνέστη. ™ Εἶπε δὲ αὐτοῖς, Ὑμεῖς
δὲ τίνα μὲ λέγετε εἶναι; ἀποκριθεὶς δὲ ὁ Πέτρος εἶπε, Τὸν Χριστὸν τοῦ Θεοῦ.
(2) 3: Ὃ δὲ ἐπιτιμήσας αὐτοῖς παρήγγειλε μηδενὶ εἰπεῖν τοῦτο, 3 εἰπὼν
ὅτι δεῖ τὸν Υἱὸν τοῦ ἀνθρώπου πολλὰ παθεῖν, καὶ ἀποδοκιμασθῆναι ἀπὸ τῶν
πρεσβυτέρων καὶ ἀρχιερέων καὶ γραμματέων, καὶ ἀποκτανθῆναι, καὶ τῇ τρίτῃ
ἡμέρᾳ ἐγερθῆναι.
(Ft) 33 Ἔλεγε δὲ πρὸς πάντας, Εἴ τις θέλει ὀπίσω μου ἐλθεῖν, ἀπαρνη-
σάσθω ἑαντὸν, καὶ ἀράτω τὸν σταυρὸν αὐτοῦ καθ᾽ ἡμέραν, καὶ ἀκολουθείτω
μοι. "Os γὰρ ἂν θέλῃ τὴν ψυχὴν αὐτοῦ σῶσαι, ἀπολέσει αὐτήν: ὃς δ᾽ ἂν
ἀπολέσῃ τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ, οὗτος σώσει αὐτήν. 5 Τί γὰρ ὠφε-
λεῖται ἄνθρωπος κερδήσας τὸν κόσμον ὅλον, ἑαυτὸν δὲ ἀπολέσας ἢ ζημιωθείς ;
(8) 33. Ὃς γὰρ ἂν ἐπαισχυνθῇ με καὶ τοὺς ἐμοὺς λόγους, τοῦτον ὁ Υἱὸς τοῦ
ἀνθρώπου ἐπαισχυνθήσεται, ὅταν ἔλθῃ ἐν τῇ δόξῃ αὐτοῦ καὶ τοῦ Πατρὸς καὶ
See Matt. χίν. 1—12. Mark vi. 14-29. These two — τίνα pi λέγουσιν] Observe the position of μὲ here in all the
Gospels, showing that the character and office of Christ, and not of
phat bigs ad scope of the question. See on Matt. xvi. 15—20, and
on Mark viii.
the western coast of the lake, but the other Bethssida or Julias (called
so by Philip the Tetrarch, from Julia, the daughter of Augustus.
rin μα xviil. 2), and situated on the northern shore of the of
Galilee. St. Luke supposes that his readers will com the nar-
ratives of St. Matthew and St. Mark (Matt. xiv. 22. Mark vi. 45),
where there is mention of their crossing back after the miracle to the
western Bethsaida. (Matt. xiv. 34. Mark vi. 53, Cp. Robinson's
Palestine, iii. p. 238, and on Matt. iv. 13.)
11. ἐλάλει αὐτοῖς] Our Lord combines preaching with miracles,
ἴῃ order to enforce the one by the other; and Hoe feeds the soul
while He prepares to refresh the body.
18. οὐκ εἰσίν) Seo Matt. xiv. 17—21. Mark vi. 39.
16. εὑλόγησεν---κατέκλασε---ἐδίδον)] Mark the change of tense.
He blessed and brake once for all, but continued giving. See on
Mark vi. 41.
18. προσευχόμενον] See on v. 16,
20. ὁ Πέτρος--- Θεοῦ] St. Peter rly springs forward (προπηδᾷ
and becomes the muh oe the Apostolic bed pte Al gdebae MY
and utters these words full of divine love, and confesses Jesus to be
the Chriet, that is, to be the Anointed one, above all Kings, Prophets,
and Priests, and to be the Christ of God, or, as St. Matthew says
(xvi. a the Son of the Living God—the Only-Begotten Word of
God. SY Alek Ἁ' p. 235.)
21. μηδενὶ εἰπεῖν] See Matt. xvi. 20. Mark viii. 30. St. Luke
does not repeat here what was not favourable to St. Peter, and had
been recorded by St. Peter's friend and scholar St. Mark (viii. 82).
23. καθ᾽ ἡμέραν] This phrase is recorded by St. Luke alone here.
Cp. Be Paul, 1 ee 8]. “ Duobus modia crar tolliter, chm aut
per abstinentiam itur corpus, aut per compassionem proximi
affligitur animus.” (Cp. 1 Cor. ix. 27. Y Cor. αὶ 29) “* Perfectus
predicator (Paulus) crucem portabat in corpore et in corde.” Grag.
M. Hom. in Ev. xxxii., where is an exposition of συ. β
ST. LUKE ΙΧ. 27—45.
τῶν ἁγίων ἀγγέλων. (Fr) 3 Λέγω δὲ ὑμῖν ἀληθῶς, εἰσί τινες τῶν ὧδε ἑστώτων,
a 3 AY 4 4 Lg AY ’ aA A
ot οὐ μὴ γεύσωνται θανάτου, ἕως ἂν ἴδωσι τὴν βασιλείαν τοῦ Θεοῦ.
38 ε Ἐγένετο δὲ μετὰ τοὺς λόγους τούτους ὡσεὶ ἡμέραι ὀκτὼ, καὶ παραλαβὼν
Πέτρον καὶ ᾿Ιωάννην καὶ ᾿Ιάκωβον, ἀνέβη εἰς τὸ ὄρος προσεύξασθαι. ™ Καὶ
ἐγίνετο ἐν τῷ προσεύχεσθαι αὐτὸν τὸ εἶδος τοῦ προσώπου αὐτοῦ ἕτερον, καὶ
ὁ ἱματισμὸς αὐτοῦ λευκὸς ἐξαστράπτων. 33 Καὶ ἰδοὺ, ἄνδρες δύο συνελάλουν
αὐτῷ, οἵτινες ἦσαν Μωῦσῆς καὶ Ἠλίας: δὶ οἱ ὀφθέντες ἐν δόξῃ ἔλεγον τὴν
ἔξοδον αὐτοῦ, ἣν ἔμελλε πληροῦν ἐν ἹἹερουσαλήμ. ™‘O δὲ Πέτρος καὶ ot
σὺν αὐτῷ ἦσαν βεβαρημῶοι ὕπνῳ' διαγρηγορήσαντες δὲ εἶδον τὴν δόξαν αὐτοῦ,
καὶ τοὺς δύο ἄνδρας τοὺς συνεστῶτας αὐτῷ. 83 Καὶ ἐγένετο ἐν τῷ διαχωρί-
ζεσθαι αὐτοὺς ἀπ᾽ αὐτοῦ, εἶπεν ὁ Πέτρος πρὸς τὸν ᾿Ιησοῦν, ᾿Επιστάτα, καλόν
ἐστιν ἡμᾶς ὧδε εἶναι, καὶ ποιήσωμεν σκηνὰς τρεῖς, μίαν σοὶ, καὶ μίαν Μωῦσεῖ,
καὶ μίαν ᾿Ηλίᾳ, μὴ εἰδὼς ὃ λέγει. ™ Ταῦτα δὲ αὐτοῦ λέγοντος, ἐγένετο νεφέλη
καὶ ἐπεσκίασεν αὐτούς: ἐφοβήθησαν δὲ ἐν τῷ ἐκείνους εἰσελθεῖν εἰς τὴν
νεφέλην: © καὶ φωνὴ ἐγένετο ἐκ τῆς νεφέλης λέγουσα, Οὗτός ἐστιν ὁ Υἱός
μου ὁ ἀγαπητός: αὐτοῦ ἀκούετε: 86 καὶ ἐν τῷ γενέσθαι τὴν φωνὴν εὑρέθη 6
9 fel td Ν 3 8 , Ν > a 9 , > ’ a
Ἰησοῦς μόνος. Kai αὐτοὶ ἐσίγησαν, καὶ οὐδενὶ ἀπήγγειλαν ἐν ἐκείναις ταῖς
ἡμέραις οὐδὲν ὧν ἑωράκασιν.
(2) 5. Ἐγίνετο δὲ ἐν τῇ ἑξῆς ἡμέρᾳ, κατελθόντων αὐτῶν ἀπὸ τοῦ ὄρους,
συνήντησεν αὐτῷ ὄχλος πολύς. ™ Καὶ ἰδοὺ, ἀνὴρ ἀπὸ τοῦ ὄχλον ἀνεβόησε
λέγων, Διδάσκαλε, δέομαί σον ἐπιβλέψαι ἐπὶ τὸν υἱόν μου, ὅτι μονογενὴς μοὶ
3 ’ 89 ν id AY A λ , a8 9 ’,ὔ > .Y ,ὔ
ἐστί: 9 καὶ ἰδοὺ, πνεῦμα λαμβάνει αὐτὸν, καὶ ἐξαίφνης κράζει, καὶ σπαράσσει
αὐτὸν μετὰ ἀφροῦ, καὶ μόγις ἀποχωρεῖ am αὐτοῦ, συντρῖβον αὐτόν. * Καὶ
ἐδεήθην τῶν μαθητῶν cov ἵνα ἐκβάλωσιν αὐτὸ, καὶ οὐκ ἠδυνήθησαν. 41 ᾿Απὸ-
XN Se ε » a t > a 4 \ ὃ fa 9 4
κριθεὶς δὲ ὁ ᾿Ιησοῦς εἶπεν, Ὦ γενεὰ ἄπιστος καὶ διεστραμμένη, ἕως πότε
ν Ν ec a ΟΣ 4, e aA , Ν ces ὧδε 427
ἔσομαι πρὸς ὑμᾶς καὶ ἀνέξομαι ὑμῶν ; προσάγαγε τὸν υἱόν σου ὧδε. Ἔτι
δὲ προσερχομένου αὐτοῦ, ἔῤῥηξεν αὐτὸν τὸ δαιμόνιον καὶ συνεσπάραξεν'
ἐπετίμησε δὲ ὁ ᾿Ιησοῦς τῷ πνεύματι τῷ ἀκαθάρτῳ, καὶ ἰάσατο τὸν παῖδα'
καὶ ἀπέδωκεν αὐτὸν τῷ πατρὶ αὐτοῦ. (in) 4 ἐξεπλήσσοντο δὲ πάντες ἐπὶ τῇ
101
161
Matt. 17. 1—5.
ark 9. 2—7.
μεγαλειότητι τοῦ Θεοῦ. (At) Πάντων δὲ θαυμαζόντων ἐπὶ πᾶσιν οἷς ἐποίησεν ὁ κ mat. 16. 21.
Ἴ a t x N ᾿ ὑτοῦ, 4 ᾿Θέσθε ὑμεῖς εἰ δ Bra ὑμῶ αὐ Ων a
ησοῦς, εἶπε πρὸς τοὺς μαθητὰς αὐτοῦ, έσθε ὑμεῖς εἰς τὰ ὑμῶν Mark 31.
τοὺς λόγους τούτους" ὁ γὰρ Υἱὸς τοῦ ἀνθρώπου μέλλει παραδίδοσθαι εἰς χεῖρας Act}. 28.
3 o i e aA lel a 3 3
ἀνθρώπων. © ' Οἱ δὲ ἠγνόουν τὸ ῥῆμα τοῦτο, καὶ ἦν παρακεκαλυμμένον ἀπ᾽ Sark oss.
21. λέγω δὲ ὑμῖν] See on Matt. xvi. 28,
- ἀληθῶε ] _ The two other ira ag have ἀμήν. Cp. on v. 5.
28. ἐγένετο) Seo on Matt. xvii.]. Mark ix. 2.
woe ἡμέραι ὁκτ ὦ) On the significance of the eighth day, see
below, on xxiv. 1.
end.
at the
Apostles were encouraged to look with hope and
The death of Christ was thus shown to be the culminating point
to which all the Law and the Prophets tended and aspired as their
‘Cp. St. Ambrose here.) This was therefore their theme, even
ransfiguration ; even in that hour of glory. And thus the
ith to what they
- τὸ ὅρος] The other two Evangelists have here indefinitely
Spor bynddv,—another proof that τὸ ὄρος is used by way of contrast
with the =, and not to specify any icular mountain. (See on
Matt. ν. 1.) On προσεύξασθαι, see above on iv. 6.
29. ἐγένετο τὸ εἶδος ἕτερον His countenance was ange ἃ
foreshadowing of the glorious in the countenance of risen
saints; ἀλλαγησόμεθα, | Cor. xv. 51, and cp. St. Cyril here,
Fal who says that the Kingdom of which Christ speaks here is His
ture Kingdom of Glory ; of which He was now about to show them
8 glimpee in the Transfiguration.
St. Luke seems to have declined the use of μετεμορφώθη
(employed by the two other Evangelists here), that he might not
awaken in his Greek readers any ideas or feelings connected with the
fabulous Meta of their heathen deities.
“Extat libellus,” says Valck., “ Antonini Liberalis inscriptus
ὍΜεταμορφώσειν, historias complexus fabulosas veteres. Multa habet
ex Nicandri opere quod inscriptum fuerat ἑτεροιούμενα. Eandem
tractavit materiam ian Ovidius qui in admirandum suum poems
(Metamorphoses) multa transcripsit ex isthoc opere Nicandri.”
In v. 30 he says ‘two men (not angels) appeared, who were
Moses and Elias.” The other two Evangelists introduce them at
once as well known to their readers (Matt. xvii. 3. Mark ix. 4).
81. τὴν ἑἐξοδον)] death. τὸν θάνατον, . See Wisdom
iii. 2; vii. 6. 2 Pet. i. 15, μετὰ τὴν ἐμὴν ἔξοδον, and St. Irenaeus
iii, 1, μετὰ τὴν Πέτρον καὶ Παύλου gf ards Μάρκος ὁ μαθητὴς
καὶ ἑρμηνεντὴς Πέτρον, «.r.A. Cp. Valek, here, who interprets
᾿ ga anime ex corpore tenquam ἃ carcere liberate.”
OL,
had contemplated with dismay. Seo Matt. xvi. 21, 22.
In the word ἔξοδος, as applied to Christ, the Son of God, and
Head of the people of Israel (see on Matt. ii. 15), there seems to be ἃ
reference to the. Exodus, accomplished by His death, from the spiri-
tual Egypt, the House of Bondage, of Satan, and of Sin, and the
redemption of His People by His blood, the blood of the true Pass-
over, into the glorious liberty of the Sons of God. Cp. Bp. Horne in
Burgon. p. 234.
82. βιβαρημένοι ὕπνῳ) Hence it is not improbable that the
Transfiguration took place at night. See also v. 87, where the miracle
of healing the demoniac is described as having been performed τῇ
ἑξῆς ἡμέρᾳ. St. Luke describes it also as having been done κατελ-
θόντων αὑτῶν. (See also Matt. xvii. 14. Mark ix. 14.) Our Lord's
lorified body and His raiment were στίλβοντα λευκὰ ὡς τὸ φῶς
ξαστράπτοντα (Matt., Mark, Luke). Moses and Elias ὥφθησαν
ἐν δόξῃ. The νεφέλη was φωτεινή (Matt. xvii. 5). All these objects
would be more conspicuous and striking in the darkness and stillness
of the night; and a memorial would thus suggest itself of the bright
pillar of fire which shone on the people of Israel in the night in the
wilderness; and an assurance would thus be given that Christ's glo-
rious presence would be with His Church in the darkness of distress
and persecution in her pilgrimage in the world.
86. οὗτοι] A divine confirmation from heaven of St. Peter's
recent confession. (Euseb.)
87. κατελθόντων] Seo Matt. xvii. 14.
41. ἀποκριθεί)] Matt. xvii. 17. ᾿
162
Matt. 18. 1.
ch. 10. 16.
John 18. 20.
1 Mark 9. 88.
Num. 11. 27, 28.
τη Matt. 12. 30,
Ὁ Mark 16. 19.
Acts 1. 2.
o John 4. 4, 9.
2 Kings 1. 10,
va Sie »
q Jobn 8. 17.
ἃ 12. 47.
r Matt. 8. 19—2
ST. LUKE IX. 46—59.
αὐτῶν, iva μὴ αἴσθωνται αὐτό: καὶ ἐφοβοῦντο ἐρωτῆσαι αὐτὸν περὶ τοῦ ῥήματος
τούτου.
(ὦ) “Εἰσῆλθε δὲ διαλογισμὸς ἐν αὐτοῖς, τὸ, τίς ἂν εἴη μείζων αὐτῶν. 47 Ὁ
δὲ ᾿Ιησοῦς ἰδὼν τὸν διαλογισμὸν τῆς καρδίας αὐτῶν, ἐπιλαβόμενος παιδίον
ἔστησεν αὐτὸ παρ᾽ ἑαυτῷ, “* καὶ εἶπεν αὐτοῖς, “Os ἐὰν δέξηται τοῦτο τὸ
παιδίον ἐπὶ τῷ ὀνόματί pou, ἐμὲ δέχεται: καὶ ὃς ἐὰν ἐμὲ δέξηται, δέχεται τὸν
ἀποστείλαντά με. Ὁ γὰρ μικρότερος ἐν πᾶσιν ὑμῖν ὑπάρχων οὗτος ἔσται
μέγας.
(ὦ “9 "᾿Αποκριθεὶς δὲ ὁ ᾿Ιωάννης εἶπεν, ᾿Επιστάτα, εἴδομέν τινα ἐπὶ τῷ
> » ’ > a ’ Ν 3 UA a8 ν 3 3 hal
ὀνόματί σον ἐκβάλλοντα δαιμόνια, καὶ ἐκωλύσαμεν αὐτὸν, ὅτι οὐκ ἀκολουθεῖ
μεθ᾽ ἡμῶν. ©™ Καὶ εἶπε πρὸς αὐτὸν ὁ ᾿Ιησοῦς, Μὴ κωλύετε: ὃς γὰρ οὐκ ἔστι
καθ᾽ ἡμῶν, ὑπὲρ ἡμῶν ἐστιν. ;
(2) δ᾽ "Ἔγφετο δὲ, ἐν τῷ συμπληροῦσθαι τὰς ἡμέρας τῆς ἀναλήψεως αὐτοῦ,
Ν 3. Ν Ν , 3 a 2 , a , θ 3 ε ar: , 52 K Ν
καὶ αὐτὸς τὸ πρόσωπον αὐτοῦ ἐστήριξε τοῦ πορεύεσθαι εἰς ᾿Ιερουσαλήμ. at
ἀπέστειλεν ἀγγέλους πρὸ προσώπον αὐτοῦ, καὶ πορευθέντες εἰσῆλθον εἰς κώμην
A 9 e 4 3 bod 53 ο Ν > ἐδέ 323 " Lg Ν ,
Σαμαρειτῶν, ὥστε ἑτοιμάσαι αὐτῷ. Καὶ οὐκ ἐδέξαντο αὐτὸν, ὅτι τὸ πρόσ-
ὠπὸν αὐτοῦ ἦν πορευόμενον εἰς ἹΙερουσαλήμ. ὅ4 "᾿Ιδόντες δὲ οἱ μαθηταὶ
> a? , ν᾽ 4 , ν a had 2 4
αὐτοῦ ᾿Ιάκωβος καὶ ᾿Ιωάννης εἶπον, Κύριε, θέλεις εἴπωμεν πῦρ καταβῆναι ἀπὸ
τοῦ οὐρανοῦ καὶ ἀναλῶσαι αὐτοὺς, ὡς καὶ ᾿Ηλίας ἐποίησε; “ὃ Στραφεὶς δὲ
9 ao 3 Lad . ἶ 9 ἴδα: ν ’ 4 3 ε aA 56 q ε ,
ἐπετίμησεν αὐτοῖς καὶ εἶπεν, Οὐκ οἴδατε οἵον πνεύματός ἐστε ὑμεῖς: 56 ᾿ ὁ γὰρ
Υἱὸς τοῦ ἀνθρώπον οὐκ ἦλθε ψυχὰς ἀνθρώπων ἀπολέσαι, ἀλλὰ σῶσαι. Καὶ
ἐπορεύθησαν εἰς ἑτέραν κώμην.
(+) 57 ’Eyévero δὲ, πορενομένων αὐτῶν ἐν τῇ ὁδῷ εἶπέ τις πρὸς αὐτὸν,
᾿Ακολουθήσω σοι ὅπον ἂν ἀπέρχῃ, κύριε. δ8' Καὶ εἶπεν αὐτῷ ὁ ᾿Ιησοῦς,
Αἱ anv , λ, A ¥ ΝΣ δ a 3 a , ε δὲ
ἱ ἀλώπεκες φωλεοὺς ἔχουσι, καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηνώσεις, ὃ
Υἱὸς τοῦ ἀνθρώπου οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ. °° Εἶπε δὲ πρὸς ἕτερον,
᾿Ακολούθει μοι: ὁ δὲ εἶπε, Κύριε, ἐπίτρεψόν μοι ἀπελθόντι πρῶτον θάψαι τὸν
45. ᾿ἠγνδοὺν τὸ ῥῆμα] because they had preconceived notions of s
ar and triumphant Messiah. See Acts i. 6.
. ὁ γὰρ μικρύτερος] 1.6. the least; so ver. 46, μείζων. Cp.
Matt. xiii. 32; xviii. 1. 1 Cor. xv. 19.
60. ὃς γὰρ οὐκ ἔστι See on Mark ix. 40, and what Theophyl.
says here, ‘‘ He who is not against God is on His part; and he who
does not gather with God, he is with the Evil One.
wr aa) ὑμῶν is found in many MSS. and Versions. See Mark
51. dvadrnewc] His Ascension. (See Mark xvi. 19. Acts i.
11. 22. 1 Tim. iii. 16.) The word ἀνελήφθη had been already pre-
for this sense of ascension by the LXX applying it to Elijah
2 Kings ii. 9—11). Our Lord’s Agony, Cross, and Passion were at
d. But He looked through them all to His Glorious Ascension ;
and, as observes, “" Ejus sensum imitatur stylus Evangeliste.”
— τὸ πρόσωπον ἐστήριξε] Used v4 LXX, Ezek. xiv. 8. Jer.
xxi. 10, ἐστήρικα τὸ πρόσωπόν pov. Cf. 2 Kings xii. 17, ἔταξε τὸ
πρόσωπον αὐτοῦ ἀναβῆναι εἰς ‘Ispoveadiu. And see Vorst. de
Hebraiem. cap. 39 (Isa. 1. 7), “1 have set my face as a flint,” said of
the Messiah preparing Himself with an unflinching co for suffer-
tag ; and this ecems to be intimated here. “ Firmiter animo destina-
vit.”
(Valck.
58. οὐκ ἐδέξαντο] See John iv. 20. 40—43. Cp. Jerome, iv.
194, Hence the Galilzans often went to Jerusalem at the feasts
y the region east of Jordan. See on xvii. 11. Cp. Joseph. Ant. xx.
6.1; and De Vit& Sua, c. 52.
— πρόσωπον---πυρευόμενον So LXX (2 Sam. xvii. 11), τὸ
πρόσωπόν σου πορευόμενον, from Hebr. o> Probably it
was now the time of one of the three great Jewish Festivals, and the
Samaritans perceived that our Lord was one of those who were goin
up to Jerusalem for the feast; and they considered this as a reproac!
to themselves, who did sof go up ; and asan act of contempt to their
own Temple on Gerizim, where they said men ought to worship and
"6A Ldcoper] “Quid δὶ ful Tuinne ?
᾿Ιάκωβοε)] “Quid mirum filios tonitrui fulgurare voluisse ? ”
Ambrose.) But Hs pe changed their hearts by the light of the
oly Spirit, which cleansed away the dross of human passion, and
left the pure ore of divine love, and inflamed them with fervent zeal
for the salvation of souls (Mark iii. 17).
— vp) Our Lord wrought miracles on all the elements but Fire
—that is reserved for the End. (ieee)
— ὡς καὶ ᾿Ηλία:) 2 Kings i, 10—12, On this and other instances
of abuse of “ Piorum Exempla” (which are no safe rule of conduct),
see Bp. Sanderson, Prelect. de Oblig. Conscient. iii. § 10 (vol. iv.
p. 50 of his Works). ‘Hac que in Scripturis Sanctis legimus non
ideo, quis facta credimus, etiam fact credamus, ne violemus
precepla, dum passim sectamur Exempla.” Aug. de Mendac. cap. 9.
, ovx—imeis] ὑμεῖς is emphatic. Yow who would destroy
others know not how re own “πὶ is. A ναγοΐης to those who
endeavour to propagate Christianity by violence.
These Samaritans refused to receive Christ Himeelf. Yet they
were not to be punished by the Apostles themselves with bodily pains
and penalties. How much less should ministers of Christ endeavour
to unsheathe the sword and use the secular arm against the life of
those who refuse to receive what is supposed, penton erroneously, by
the aera party, to be the Religion of Christ! ‘“ Religionis non
est Religionem cogere.” (Zertullian ad Scap. 2.) ‘‘ Defendenda est
non occidendo sed moriendo.” (Lactant. Inst. v. 20.
Romish Divines have endeavoured to set aside this conclusion by
referring to the case of Ananias and Sapphira smitten 6: they say)
dead by St. Peter (Acts v. 4, 5), and to St. Paul striking Elymas with
blindness (Acts xiii. 11). ‘‘ Usus est Evangclicé severitate Petrus
Ananiam et Sapphiram occidens, usus est Paulus Elymam ercecans.”
(Maldonatus.)
But this is an untrue account of the matter, and injurious to
St. Peter and St. Paul. St. Peter did not kill Ananias, but foretold
hiedeath. And St. Paul did not smite Elymas with blindness, but
announced to him that the hand of the Lord was upon him (Acts
xiii. 11). And thus these Apostles proved their commission to be
from God, Who alone could enable them to foresee the future.
The words οὐκ οἴδατε to σῶσαι are absent from many MSS, ;
but see Αὐ
58. εἶπεν αὐτῷ] Our Lord read his heart; and his answer is to
be interpreted accordingly: from Christ's answer we may conclude,
“ istum aye ai “Ona oon peated re Pas sage jae
non fess Christi. ἱ Ὁ it ‘oveas t,
&e. Filius autem hominis wet ζαλοὶ abe coped ples tor Sed ubi non
habet? In fide tua. Vulpes habent foveas in corde tuo, dolosus es:
volatilia celi habent nidos in corde tuo: elatus es. Non Me seque-
ris.” St. Aug. Serm. c. 2, and Serm. lxii. 2, who says elsewhere,
“ Pauci sequuntur Jesum propler Jesum.”
58. θάψαι τὸν πατέρα] See on Matt. viii. 22, and ep. St.
Aug. Serm. Ixii. 2, “ Pium erat quod volebat facere ; sed. docule
Magister quid deberet praponere. Volebat enim Christus cum esse
Vivi Verbi Predicatorem ad faciendos victuros. Erant autem alts
per quos illa necessitas (i. e. sepeliendi patrem) impleretur. Infideles
ST. LUKE IX. 60—62.
Χ. 1. 108
πατέρα pour ™ εἶπε δὲ αὐτῷ ὁ ᾿Ιησοῦς, “Ades τοὺς νεκροὺς θάψαι τοὺς ἑαυτῶν
νεκρούς: σὺ δὲ ἀπελθὼν διάγγελλε τὴν βασιλείαν τοῦ Θεοῦ.
(2 © * Εἶπε δὲ εἰ Kings το. 20.
καὶ ἕτερος, ᾿Ακολουθήσω σοι, Κύριε: πρῶτον δὲ ἐπίτρεψόν μοι ἀποτάξασθαι
τοῖς εἰς τὸν οἶκόν μον" © εἶπε δὲ πρὸς αὐτὸν ὁ ᾿Ιησοῦς, Οὐδεὶς ἐπιβαλὼν τὴν
aA >
χεῖρα αὐτοῦ én’ ἄροτρον, καὶ βλέπων eis τὰ ὀπίσω, εὔθετός ἐστιν εἰς τὴν βασι-
λείαν τοῦ Θεοῦ.
X. (10 | Μετὰ δὲ ταῦτα ἀνέδειξεν ὁ Κύριος καὶ ἑτέρους ἑβδομήκοντα, καὶ
ἀπέστειλεν αὐτοὺς ἀνὰ δύο πρὸ προσώπου αὐτοῦ εἰς πᾶσαν πόλιν καὶ τόπον,
cadaver quando eepeliunt, mortui mortuum sepeliunt, T[lius corpus
animum perdidit; illius anima Deum. Sicut enim vita corporis
anima est, sic vita anime Deus.” And again, Serm. c. 2, “ Hono-
randus est pater, sed obediendum est Deo. Amandus est generator,
eed p endus est Creator. Ego ad Evangelium te voco. Mihi
necessarius 68 ; majus est hoc quam quod vie facere: Sine mortuos, &c.
Pater tuus mortuus est, sunt alii mortui (i. 6. infideles) qui sepeliant
mortuos. Nolite igitur anteriora posterioribus subdere. Amate
parsotes; sed preponite Deum.”
πρῶτον δὲ ἐπίτρεψόν μοι ἀποτάξασθαι] ἀποτάξασθαι,
waledicere, see Mark vi. 46. “It often happens,” says yl. here,
“that when a man goes home, and is en in bidding farewell to
his friends, some among them are found who will draw him off
Cn to the world.” ‘‘ Vocat te Oriens, et tu attendis Occidentem.”
Aug.)
i to the sense, what St. Ambrose says on v. 60 may be inserted
here: “ Bonum studium, sed majus impedimentum; nam qui parti-
tur studium, derivat affectum; et qui dividit curam, differt profectum.
Ergo prids amanda sunt que maxima sunt; ipsis discipulis, clm a
Domino mitterentur, nemtnem in vid sulutare preecriptum est; non
quéd benevolentie displiceret officium, sed quéd persequends devo-
tionis intentio plus placeret.”
These three incidents appear to have been combined here by the
Holy Spirit for the purpose of teaching,
That in designing to follow Christ, we must look only to Christ,
and follow Him for His own sake; not for any worldly interest, but
at the sacrifice, if need be, of all earthly advantage.
That when He calls us, no earthly tie, however dear, may draw
us from prompt obedience to the call.
That in offering ourselves to Christ, we must give Him the first
place in our affections. He must have the whole heart; and havi
once put the hand to the plough, in His service, we may not look οἱ
from it to any. carthly ry sag however good in itself, if we desire to
be fit for the kingdom of God.
Comp. Phil. iii. 14, and our Lord's own words to the Church,
Ps, xiv. Ἢ The Holy Ghost propounds for our imitation the
example of the Apostles, who immediately, as soon as they were ;
al, and Christ. Matt. iv. 20.22. Mark x. 28. Luke v.
3 and Christ assures all who do so that they shall receive mani-
fold more in this present time, and in the world to come life ever-
lasting. Mark x. 29. Luke xviii. 29.
62. dporpov] An intimation that the ministerial life is like that
of the tiller of the punt. Cp. 1 Cor. iii. 9. The Christian Minis-
ter is a Feeder of Sheep; s Dresser of a Vineyard; a Sower; a
Master-builder; a Watchman; all these names are suggestive of
several duties.
Ca. X. 1. μετὰ δὲ ταῦτα] This and the following Chapters,
xi. xii. xiii. xiv. xv. xvi. xvii. contain incidents for the most
peculiar to St. Luke's narrative. These incidents appear to fall in
the period of our Lord's Ministry between the Festival of Taber-
nacles (John vii. 2) in October, and His arrival at Bethany, near
Jerusalem, six days before His last Passover. Cp. note on xiii. 4. 6.
Whether in this interval He revisited Galilee is doubtful. In
Luke ix. 5], it is said that the days of His ἀνάληψις, or return to
heaven, were now being fulfilled; and that He set His face to go to
Jerusalem (vv. 52, 53); see aleo xiii. 22, i.e. He had then p
Hime with deliberate constancy to suffer. See below, note on
xii. 49.
It seems probable that the events here recorded did not take
lace in Galilee. The words in x. 13, concerning Chorazin, need not
ve been uttered in Galilee; and even if they were, yet from their
material connexion with what precedes, might most naturally be
tntroduced by the Evangelist there. On the supposed difficulty in
xvii. 11, see note there.
Rather, these incidents seem to have occurred in the northern
neighbourhood of Jerusalem, and near the re of Ephraim (John
xi. 54), perhaps about twenty miles north of Jerusalem (Robinson's
1 Schleiermacher’s opinion is, that this portion of St. Luke’s Gospel is
compiled from narratives of two journeys; that St. Luke copied it from
some document made up from two smaller imperfect reports joined
together by some person who did not know that between the timea de-
scribed in the two, our Lord visited Jerusalem. And Olehausen pronounces
this view as on the whole satisfactory. De Wette goes further, and says,
that in this portion we have an unchronological and unhistorical collec-
tion, which is due to the circumstance that St. Luke bad met with a good
deal of material which he did not arrange elsewhere, and therefore threw
together here.
3 Who says, ‘‘ Lucas apposuit has sententias hoc loco, quoniam in gno-
putabat.” See his note on chap. xi. 33, and h
Palestine, ii. 121—-125, probably Ephron of 2 Chron. xiii. 19); and
in Perea, on the east side of Jordan, which He crossed a short time
before His last passover in His way to Jericho (the largest city of
Judza next to Jerusalem), where the narratives of St. Matthew and
St. Mark fall into that of St. Luke; and thence to Bethany, where
all the four Evangelists meet.
It would seem that our Lord, in His tenderness and long suffer-
ing to the Jews, concentrated His last efforts upon Judea, and its
neighbouring country Perea. And as if His own personal icy and
that of His Apostles were not enough, He 8 now (chap. x.) to
ordain the seventy to preach and work miracles, in every city and
place which He was about to visit. And see the affecting apostrophe
to Jerusalem at this time. (Luke xiii. 34, 35.
A theory has been propounded by iermacher) (“ ὥδεν
die Schriften des Lucas,” Berlin, 1817, p. 158), and seems to be
approved by Olshausen on ix. 51, and Kuinoel 3, that this portion of
St. Luke has been compiled from two fragmentary narratives by
some other person, who was not fully informed of the events. This
opinion, which (it is superfluous to say) was unknown to Christian
Antiquity, is at variance with St. Luke's cesertion if 3), παρηκο-
λον ηκότι ἄνωθεν πᾶσιν ἀκριβῶς. See further, on chap. xi.
υ. 14.
— ὁ Κύριοι] See on vii. 18. This expression fitly introduces the
Ordination of the Seventy, hie Divine Head of the Κυριακή, or
Church, the οἰκία Kupiov. 6 Mission of Ministers, is “ actus vere
On these verses (1—9), see an excellent Homily by Greg. M.
Hom. in Ev, i. 17, p. 1946, well worthy to be carefully read by every
Christian preacher.
— ἑβδομήκοντα] The exact number, it is probable, was seventy-
two; 8 multiple of twelve (the number of the tribes); and the num-
ber nlopindt on other occasions. The number seventy was that of the
heads of the family of Israel (Gen. xlvi. 27), and of the Elders con-
stituted by Moses (Numb. xi. 16. 25, and of the Palm trees at Elim,
Exod. xv. 27. Cyril. p. 246). And the Jews supposed that the
languages of the world were seventy, see ἃ ide on Gen. xi. 32;
or as some say, seventy-two (St. Aug., St. Hieron., Euseb., Bede).
And some MSS. here (B, D, M, and others) add δύο. But it does
not follow that this reading is to be adopted. For the Jews often
of seventy—a round number—when they mean seventy-two, c.g.
in the case of the seventy Interpreters of the Old Testament.
As the Apostles are succeeded by Bishops in the Church, 80 the
Seventy by Preshyters. ‘“ We very well know,” says Bp. Andrewes to
Peter Moulin®, “ thet the Apostles and the seventy-two disciples were
two Orders, and these distinct. And this likewise we know, that
every where among the Fathers, Bishops and Presbyters are taken to
be after their example; that Bishops succeeded the Apostles, and
Presbyters the Seventy-two.” He then quotes Cyprian, St. Jerome,
St. Ambrose. The Fathers saw the twelve Apostles, and the Seventy
Presbyters typified in the twelve fountains and seventy palm trees at
Elim. Exod xv. 27. See St. Cyril here, p. 246, ed. Mas. St. Jerome
de xlii. Mansionibus (Ep. 127), Mans. vi. : ‘* Nec dubium quin de xii
Apostolis sermo sit, de quorum fontibus derivate aque totius mundi
siccitatem rigant. Juxta has aquas Ixx creverunt Palme quos et
ipsos secundi ordinis intelligimus ΡῚ tores, Luca Evangelists
testante (x. 1) xii fuisse Apostolos et 1xx discipulos minoris gradus,
quos et binos ante se Dominus premittebat.”
And TI lact here says, “Elim means ascent, and in our
ascent to the spiritual knowledge of the Gospel we find twelve wells
—the Apostles; and seventy Palm-trees—the Disciples.” The Apo-
stles are wells, as being fountains of sweet water, flowing from one
Divine Source; and the Palm trees are watered and nourished by the
water, and bear sweet fruit, and have for leaves and branches the
emblems of victory (John xii. 13), even in heaven (Rev. vii. 9).
— ἀπέστειλεν αὑτοὺς ἀνὰ δύο] ‘binos;* to be sagt we wit-
hesses, supports and stimulants to each other (Origen, Theoph.), ἃ
recedent too much neglected in modern Missions; and Greg. M.
. 6. says well, ‘‘dinos ad predicandum mittit, nam minds quam inter
mologi& su& hoc loco notatas reperiebat, easque ἃ Christo bis prolatas
: oe cnkccubatar aah & note on x. mia “Lucas
ea repetit e gnomolo, qua utel ᾿ jus in 6 apposita erant,
cdm non satis accurate recordaretur temporis.” as alee. his note on xi. 1.
15. 41, and on Matt. vi. 9.
3 The original Latin words may be found in Bp. Andrewes, in Ὁ. 169 of
Cousens Postuma, published in 1629, and in English, 1647, and the
whole Pak agen is inserted in the late Dr. Wordsworth's Christian
Institutes, 222—267 ; the passage quoted is in p. 231. See also Bp.
Andrewes, in his admirable Sermon on Acts ii. a on Worshipping of
Imaginations, vol. ii. p. 6S. Y2
164
a Matt. 9. 37, 38.
John 4. 85.
2 Thess. δ. 1.
Ὁ Matt. 10. 16.
e Matt. 10, 9, 10.
© Lev. 19. 18.
Deut. 24. 14.
ἃ 25. 4.
Matt. 10. 10, 11.
1 Cor. 9. 4, et
1 Tha. 5. 18.
1
fch. 9. 2.
Matt. 8. 2.
ἃ 4.17
4. 17.
Matt. 10. 14.
Κ 6. 1].
ch. 9. 5.
Acts 18. 51.
& 18. 6.
h Matt. 11. 21—
22.
i Rev. 12. 8, 9.
j Mark 16. 18.
‘Acts 23. 5.
ST. LUKE X. 2—19.
οὗ ἔμελλεν αὐτὸς ἔρχεσθαι. (3) 3" Ἔλεγεν οὖν πρὸς αὐτοὺς, Ὁ μὲν θερισμὸς
πολὺς, οἱ δὲ ἐργάται ὀλίγοι: δεήθητε οὖν τοῦ Κυρίου τοῦ θερισμοῦ, ὅπως ἐκβάλῃ
ἐργάτας εἰς τὸν θερισμὸν αὐτοῦ. (4) δ" Ὑπάγετε, ἰδοὺ ἐγὼ ἀποστέλλω ὑμᾶς
ὡς ἄρνας ἐν μέσῳ λύκων. (2) ὁ “Μὴ βαστάζετε βαλλάντιον, μὴ πήραν, μηδὲ
ὑποδήματα: καὶ μηδένα κατὰ τὴν ὁδὸν ἀσπάσησθε. (=) δ" Εἰς ἣν δ᾽ ἂν
οἰκίαν εἰσέρχησθε, πρῶτον λέγετε, Εἰρήνη τῷ οἴκῳ τούτῳ. 5 Καὶ ἐὰν ἢ ἐκεῖ
υἱὸς εἰρήνης, ἐπαναπαύσεται ἐπ᾽ αὐτὸν ἡ εἰρήνη ὑμῶν, εἰ δὲ μήγε, ἐφ᾽ ὑμᾶς
ἀνακάμψει. (1) 7° Ἔν αὐτῇ δὲ τῇ οἰκίᾳ μένετε, ἐσθίοντες καὶ πίνοντες τὰ παρ᾽
αὐτῶν' ἄξιος γὰρ ὁ ἐργάτης τοῦ μισθοῦ αὑτοῦ ἐστι μὴ μεταβαίνετε ἐξ οἰκίας εἰς
οἰκίαν. (=) ὃ Καὶ εἰς ἣν δ᾽ ἂν πόλιν εἰσέρχησθε, καὶ δέχωνται ὑμᾶς, ἐσθίετε τὰ
παρατιθέμενα ὑμῖν, 9' καὶ θεραπεύετε τοὺς ἐν αὐτῇ ἀσθενεῖς, καὶ λέγετε αὐτοῖς,
"Hyyixer ἐφ᾽ ὑμᾶς ἡ βασιλεία τοῦ Θεοῦ. (Fr) 19" Εἰς ἣν δ᾽ ἂν πόλων εἰσέρχησθε, καὶ
μὴ δέχωνται ὑμᾶς, ἐξελθόντες εἰς τὰς πλατείας αὐτῆς εἴπατε, |! “ Καὶ τὸν κονιορτὸν
τὸν κολληθέντα ἡμῖν ἐκ τῆς πόλεως ὑμῶν ἀπομασσόμεθα ὑμῖν" πλὴν τοῦτο γιψώ-
σκετε, ὅτι ἤγγικεν ἐφ᾽ ὑμᾶς ἡ βασιλεία τοῦ Θεοῦ." 12" Λέγω ὑμῖν, ὅτι Σοδόμοις ἐν
τῇ ἡμέρᾳ ἐκείνῃ ἀνεκτότερον ἔσται, ἢ τῇ πόλει ἐκείνῃ. (=) 15 Οὐαί σοι, Χοραζίν,
οὐαί σοι, Βηθσαϊδά, ὅτι εἰ ἐν Τύρῳ καὶ Σιδῶνι ἐγένοντο αἱ δυνάμεις αἱ γενόμεναι
ἐν ὑμῖν, πάλαι ἂν ἐν σάκκῳ καὶ σποδῷ καθήμεναι μετενόησαν. '' Πλὴν Τύρῳ
καὶ Σιδῶνι ἀνεκτότερον ἔσται ἐν τῇ κρίσει, ἣ ὑμῖν. 1δ Καὶ σὺ, Καφαρναοὺμ, ἡ
ἕως τοῦ οὐρανοῦ ὑψωθεῖσα, ἕως ἄδου καταβιβασθήσῃ. (Ὁ) 16 Ὁ ἀκούων ὑμῶν
ἐμοῦ ἀκούει, καὶ ὁ ἀθετῶν ὑμᾶς ἐμὲ ἀθετεῖ: 6 δὲ ἐμὲ ἀθετῶν ἀθετεῖ τὸν ἀποστεί-
λαντά με. =) Ἴ Ὑπέστρεψαν δὲ οἱ ἑβδομήκοντα μετὰ χαρᾶς λέγοντες, Κύριε,
καὶ τὰ δαιμόνια ὑποτάσσεται ἡμῖν ἐν τῷ ὀνόματί σον. |8' Εἶπε δὲ αὐτοῖς,
᾿Εθεώρουν τὸν Σατανᾶν ὡς ἀστραπὴν ἐκ τοῦ οὐρανοῦ πεσόντα. 19 " ᾿Ιδοὺ, δίδωμι
ὑμῖν τὴν ἐξουσίαν τοῦ πατεῖν ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν
duos caritas haberi non potest; et nobis tacitus innuit, quia qui
and therefore, even if they were spoken in Galilee (see Matt. xi. 20),
caritatem erga alterum non habet, predicationis officiam suscipere | they have an appropriate place here.
nullatenus debeat.” Cp. Exod. iv. 9. The connexion which the Holy Ghost appears to have preferred
2. ὁ μὲν θερισμὸς πολύτ] the same words as He used before | in dictating Is, is a connexion of substance rather than of
He sent out the Twelve. Matt. ix. 37.
4. μὴ βαστάζετε] See on Matt. x. 9.
— μηδένα κατὰ τὴν ὁδὸν ἀσπάσησθε) Observe τὴ ν ὁδὸν, your
way, i. 6. the way on which you go, as Preachers, in the discharg:
the
time or — (See above on Luke iii. 19, on Matt>x. 29, and xxvi.
6, and Mark xiv. 5.)
17. ὑπέστρεψαν] An instance of what was remarked in the
e of | vious note. St. Luke, whose practice it is to fintsh off with a subject
your duty. ‘‘ Omnia pretermittatis,” says St. Aug. Serm. c. 1, “dum
quod injunctum est peragatis:” and St. Ambrose says, ‘‘ Non saluta-
tionis sedulitas aufertur, sed obetaculum impediends devotionis abo-
letur, ut quand6 divina mandantur, paulisper sequestrentur humana.
Pulchra est salutatio, sed pulchrior matura executio divinorum : ided
et honesta prohibentur, ne impediatur ministerium, cujus mora culpa
ait.
The phrase has been explained ty reference to the formal and
tedious modes of Eastern Salutations (Awin.), but this does not seem
necessary or appropriate. It is rather an Oriental mode of expres-
sion (cp. 2 Kings iv. 29), indicating that their whole heart was to be
in their work; 20 that, comparatively, nothing else, even what was
most easy, was to be done or thought of. For other similar hyper-
boles, see John xxi, 25. Luke xix. 44. Rom. ix. 8, . Phil.
oer 902,
hey were not to salute any in the way, but they were to pro-
nounce salutations on their entrance into Aowses, and say, ‘Peace be
to this house” (v. 5). Courtesy was not to interfere with duty, but
was itself to be consecrated into duty.
δ. εἰρήνη τῷ οἴκῳ τούτῳ] A divine authorization of Benedic-
tion by Presbyters of the Church. See 1 Cor. x. 16, and the Office
of Visitation of the Sick in ‘the Book of Common Prayer; and
George Herbert, chap. xxxvi. ‘The Parson blessing,” and Hooker,
V. xxv. 8. Bingham, Antiq. II. xix. 15.
6. vids elosunc] See on Matt. ix. 15, of υἱοὶ τοῦ vupgisvor.
xxiii. 15, υἱὸν γεέννης. Luke xvi. 8, ol υἱοὶ τοῦ φωτός. xx. 36,
υἱοὶ τῆς ἀναστάσεως. John xii. 36; xvii. 12, ὁ υἱὸς τῆε ἀπωλείας.
hes. ii. 2; ν. 6, υἱοὶ ἀπειθείας. ii. 8, τέκνα ὀργῆς. 1 Thess. v. δ.
2 Pet. ii. 14, κατάρας τέκνα.
11. ἀπομασσόμεθα ὑμῖν) ‘we wipe off from ourselves on you.’
See on Theoer. xv. 95, where perhape the true reading may be μή μοι
κονίαν ἀπομάξῃ.
12. ἀνεκτότερον] See on Matt. x. 15. :
13. οὐαί cos} use these cities were in Galilee, it does not
follow that this was spoken in Galilee. The words have an intimate
connexion with what has just preceded, and also with what follows.
Observe the use of τοῦ οὐρανοῦ in ve. 15 and 18, and see also ο. 21;
on which he has entered (see on iii. 19, and on Matt. xx. 29, and on
Mark x. 46), introduces here the return of the seventy, in connexion
with their sending forth. ‘Semper ad eventum festinat.”
18. ἐθεώρουν τὸν pect i.e. when you were casting out devils,
Τ saw (literally, was bebolding) the effect of My power, exercised by
Myself and by you, on the world of evil spirits, in My Name.
As Theophylact explains the words, ‘‘ Wonder not that the devils
are subject to you, for their Prince is fallen from heaven. Although
men saw not this, I saw it, who see what ie Invisible. He fell as
lightning, because he was a bright Archangel and Lucifer (‘and be-
cause he fell suddenly,’ Euthym.), and is plunged into darkness. If,
then, he is fallen, what will not his servants (the inferior spirits)
suffer? And the words ‘from heaven’ may be understood ‘/rom dts
glory,’ in which he is worshipped in the world as God.” On ἀπὸ τοῦ
οὑρανοῦ, i. 6. from high estate, see Isa. xiv. 12. Matt. xi. 23. Rev.
xii. 9, and cp. John xii. 31. Our Lord's view was also prophetic of
Satan's future and final fall. On the victory over Satan achieved by
Christ, the Seed of the woman, see above, viii. 31, and below,
xxii. 8.
19. δίδωμι] See Mark xvi. 18. Rom. xvi. 20.
— τὴν ἐξουσίαν τ. π.)}Ί The power of treading; which belongs
only to Me ἕω Mine, and can only be given by Me.
— ὄφεων καὶ σκορπίων] These words, following the mention of
the fall of Satan, who is the δράκων (Rev. xx. 2), the dpyatos ὄφιε
(Rev. xii. 9; xx.2. 2 Cor. xi. ὃ), suggest that there is some con-
nexion between his power and the operation of venomous ropes:
and that they may be left in the world by the Providence of God, as
a visible warning to man of what he will endure hereafter in another
world, unless he places himself by faith and obedience under the pro-
tection of Christ, who enables His disciples, by His divine power, to
tread on serpents and scorpions, and the power of the Enemy.
(Cp. Mark xvi. 18) The (eral fulfilment of this τορι σον in certain
cases, ὁ. g. that of St. Paul at Malta ( Acts xxviii. 3. 5), was a visible
pledge of the protection and strength granted by Christ to His disci-
les against the noxious and poisonous powers of the spiritual world.
t is partly with reference to this conflict that Christ is called “ the
Eagle,"—" the Great Eagle” (see Rev. xii. 14. Matt. xxiv. 28.
ST. LUKE X. 20—34. 165
δύναμιν τοῦ ἐχθροῦ: καὶ οὐδὲν ὑμᾶς od μὴ ἀδικήσῃ. 39." Πλὴν ἐν τούτῳ μὴ ¥ Exod, 52. 82,
χαίρετε, ὅτι τὰ πνεύματα ὑμῖν ὑποτάσσεται’ χαίρετε δὲ ὅτι τὰ ὀνόματα ὑμῶν Da 1.1.
ἐγράφη ἐν τοῖς οὐρανοῖς. (5) Ev αὐτῇ τῇ ὥρᾳ ἠγαλλιάσατο τῷ πνεύματι ὁ REIS
Ἰησοῦς καὶ εἶπεν, ᾿Εξομολογοῦμαί σοι, Πάτερ, Κύριε τοῦ οὐρανοῦ καὶ τῆς *”
γῆς, ὅτι ἀπέκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ
νηπίοις" ναὶ, ὁ Πατὴρ, ὅτι οὕτως ἐγένετο εὐδοκία ἔμπροσθέν σου. καὶ στραφεὶς
πρὸς τοὺς μαθητὰς εἶπεν, (1) 3. " Πάντα μοὶ παρεδόθη ὑπὸ τοῦ Πατρός pov, m Pat 7.
καὶ οὐδεὶς γινώσκει tis ἐστιν ὁ Υἱὸς, εἰ μὴ ὁ Πατὴρ, καὶ τίς ἐστιν ὁ Πατὴρ, εἰ Matt Te a7.
μὴ ὁ Υἱὸς, καὶ ᾧ ἐὰν βούληται ὁ Υἱὸς ἀποκαλύψαι (33) 33." καὶ στραφεὶς πρὸς Jorn 3.3.
τοὺς μαθητὰς κατ᾽ ἰδίαν εἶπε, Μακάριοι οἱ ὀφθαλμοὶ οἱ βλέποντες ἃ βλέπετε: perry sit.
Ἢ ἐξ 1: 5. 9.
4 λέγω γὰρ ὑμῖν, ὅτι πολλοὶ προφῆται καὶ βασιλεῖς ἠθέλησαν ἰδεῖν ἃ ὑμεῖς John 1-18
βλέπετε, καὶ οὐκ εἶδον" καὶ ἀκοῦσαι ἃ ἀκούετε, καὶ οὐκ ἤκουσαν. 189.
(FH) %° Kat ἰδοὺ, νομικός τις ἀνέστη ἐκπειράζων αὐτὸν καὶ λέγων, Add- 1 Pet 1.10.
σκαλε, τί ποιήσας ζωὴν αἰώνιον κληρονομήσω; *‘O δὲ εἶπε πρὸς αὐτὸν,
Ἔν τῷ νόμῳ τί γέγραπται; πῶς ἀναγινώσκεις ; » Ὁ δὲ ἀποκριθεὶς εἶπεν, pDeu.e.s.
; - w 12, & 30. 6.
᾿Αγαπήσεις Κύριον τὸν Θεόν σου ἐξ ὅλης τῆς καρδίας σου, καὶ ἐ Lev. 19. 18.
ὅλης τῆς ψυχῆς σου, καὶ ἐξ ὅλης τῆς ἰσχύος σου, καὶ ἐξ ὅλης τῆς SST,
διανοίας σου καὶ τὸν πλησίον σου ὡς σεαυτόν. ὅ5. Εἶπε δὲ αὐτῷ, glar 35,
᾿Ορθῶς ἀπεκρίθης: τοῦτο ποίει, καὶ ζήσῃ. (32) 3 Ὁ δὲ θέλων δικαιοῦν ἑαυτὸν
εἶπε πρὸς τὸν ᾿Ιησοῦν καὶ τίς ἐστὶ μοῦ πλησίον; ™ Ὑπολαβὼν δὲ ὁ ᾿Ιησοῦς
εἶπεν, "Ανθρωπός τις κατέβαινεν ἀπὸ ἹἹερουσαλὴμ εἰς Ἱεριχὼ, καὶ λῃσταῖς
περιέπεσεν, οἱ καὶ ἐκδύσαντες αὐτὸν καὶ πληγὰς ἐπιθέντες ἀπῆλθον, ἀφέντες
ἡμιθανῇ τυγχάνοντα. δὶ Κατὰ συγκυρίαν δὲ ἱερεύς τις κατέβαινεν ἐν τῇ ὁδῷ
ἐκείνῃ, καὶ ἰδὼν αὐτὸν ἀντιπαρῆλθεν. 83 Ὁμοίως δὲ καὶ Aevtrys, γενόμενος
κατὰ τὸν τόπον, ἐλθὼν καὶ ἰδὼν ἀντιπαρῆλθε. 88" Σαμαρείτης δέ τις ὁδεύων τ sanns. 0.
ἦλθε κατ᾽ αὐτὸν, καὶ ἰδὼν αὐτὸν ἐσπλαγχνίσθη, * καὶ προσελθὼν κατέδησε
Luke xvii. 37),—i. 6. the King of Birds,—the Eagle being, in the
Natural World, the Enemy and Destroyer of the εν
= ἀδικήσῃ] injure. Seo Rev. ii. 11; vi. 6 ; vii. 2, 3.
20. μὴ χαίρετε] The spirits themselves whom you cast out may
‘warn you against pride,—for they were once angels in heaven. And
Judes himself had power to cast out devils. Cp. Matt. vii. 22
1 Cor. xiii. 1, 2.
— τὰ ὀνόματα ὑμῶν ἐγράφη) See Phil. iv. 8. Heb. xii. 23. It
is of God's free grace to terile us there. We cannot inscribe our-
selves. And though written by God, our names may be blotted out
by our own hands. Rev. iii. δ. Exod. xxxii. 82, 33. Rev. xxii. 19.
Rejoice because your names are written in heaven, though your names
may be cast out as evil on earth (vi. 22).
31. ἠγαλλιάσατο] See on Matt. xi. 25.
— σοφῶν] See on Matt. ix. 13.
22. μοὶ παρεδόθη} μοὶ is emphatic,—‘ to Me, and to sone other ;*
therefore μ. παρ. has been rightly restored from the best MSS. for
“παρεδόθη μοι.
24. οὐκ εἶδον} ‘ never saw them.’
26. iv τῷ νόμῳ τί γέγραπται) It has been supposed that in ask-
this question our Lord pointed to the lawyer's phylactery, on
which was written the text t. vi. 4, which he quoted, and which
the Jews were wont to recite daily. Vitring. de Synag. Pa ii. lib. iii.
c. 15. Buxtorf. de Syn. cap. 9, and see on Matt. xxiii. 5.
29. ris ἐστὶ μοῦ πλησίον] Observe μοῦ πλησίον, My neighbour;
though in v.27 we have πλησίον cov. OurLord answers such questions
as these by not replying tu them directly; and so tacitly censures them,
and shows that they ought not to be put, and that they proceed from
an evil heart. He ixverts them, and as it were places them on the
basis of duly (see on xiii. 23). He answers the lawyer, by leading
him to declare that omar man, ΕΥΤᾺ a Samaritan, i.e. a foreigner
and an enemy (see Luke ix. 52, 53; xvii. 18. John iv. 40. 43), is
i to a Jew, whom he assists in distress; and that πὸ one,
though a Priest or Levite of Jerusalem, ts nei to a Jew whom
he leaves wounded in the road; and that it is his duty to consider,
not who is neighbour to himeelf, but to whom, however estran;
from him, he can act s neighbour's The Samaritan who
good, is neighbour to the Jew; and the Samaritan, δὲ neighbour to
the Jew, is therefore entitled, as such, to receive good at the Jew's
hands. Every one, therefore, is our neighbour. Cp. St. Aug. de
Doetr. Christ. v. 30: “ Eum ease prozimam intelligamus, cui vel ex-
hibendum est officium misericordie si indiget, vel exhibendum eeset,
si indigeret. Ex quo est consequens, ut etiam ille ἃ quo nobis hoc
vicissim exhibendum est, prorimus sit noster: prorims enim nomen
ad aliquid est, nec quisquam esse proximus nisi proximo potest.”
80. ἀπὸ ἱ[ἐρουσαλήμ)] This confirms the opinion that the events
of this portion of the history are connected with Jerusalem (see above,
v. 1), This road was infested with robbers (J Antigq. xv. 7.
St. Jerome, in Jerem. iii. 2, and ad Paul. Ep.77). The distance from
Jerusalem to Jericho was 150 stadia (Joseph. Ant. iv. 8. See also
Lightfoot, Cho h. chap. xlvi. vol. ii. 43-45). The traveller
came from the “ Holy Cit Dis iced a Jew. The Priest and
Levite were perhaps coming from their service in the Temple.
κατὰ ovyxupias] ‘ by a coincidence.” See Pp. ,
with his remarks, p. 310, on the relation of the Samaritans (as ἀλλό-
φυλοι, ἀλλογενεῖς, ἀλλοεθνεῖς, of Cuthite and Assyrian extraction)
to the Jews.
This Parable —delivered by Christ in the last ζῶ of His
Μίαν and not long before He went on the road to Jericho—has
also a higher spiri meaning, and is designed to commend for
imitation the example of Christ, the Good Samaritan, traduced and
rejected as such by His countrymen. See Aug. Serm. clxxi. 2, and
on Ps. li. The Fathers also refer the name Σωμαρείτης to Christ, as
the Custos of the Charch, with allusion to the Hebrew wy (shamar),
eustodiit (cf. Ps. cxxi. 4. John viii. 48), Who came from heaven to
the place where mankind lay, stripped of original righteousness, and
wounded by the arch-thief and robber, the devil, and whom the
Levitical Law and Priesthood, which came as it were per aocidens,
κατὰ συγκυρίαν, οὐ προηγουμένωε---:διὰ THY ἀνθρωπίνην ἀσθένειαν
μὴ δυναμένην ἐξ ἀρχῆς δέξασθαι τὸ κατὰ Χριστὸν μυστήριον,
were unable to restore, and on whom they could only cast a transient
glance, and pass by; and Who pours in the cleansing wine and heal-
ing oil of His Word and Sacraments, and other means of grace, and
carries on His own Body, and places under the care of His Church,
on Hie ascension to heaven, with a promise of an eternal reward,
to the dispensers and stewards of His mysteries (1 Pet. iv. 10), when
He returns again at the Great Day.
See Aug. Serm. cxxxi. 6: ‘“Oleum et Vinum Baptisma. Hoc
ost quod infusum eet in vid ;" and he ag ae τὸ ἴδιον xrivor
“caro in qua ad nos venire dignatus est.” Aug. — Ev. ii. 19.
τὸ σῶμα αὑτοῦ" μέλη ae αὑτοῦ ἡμᾶς ἐποίησι. ( )
The inn to which the traveller is brought is the Church_—ap-
δοχεῖον ἡ ᾿Εκκλησία, ἡ πάντα ὑποδε χομένη (Theoph.} who
isterprett the δύο δηνάρια as the δύο διαθήκας. Cp. dug. Serm.
cxxxi. 6.
160
5 John 11. 1.
& 12. 2, 8.
t Acts 22. 3.
a Matt. 6. 9—13.
beh. 8. 1, &.
ST. LUKE X. 35—42. XI. 1—5.
τὰ τραύματα αὐτοῦ, ἐπιχέων ἔλαιον καὶ οἶνον: ἐπιβιβάσας δὲ αὐτὸν ἐπὶ τὸ ἴδιον
A ν 3 "Ν 3 ὃ a Q > , 3 a 85 Ἂς a ΝΥ
κτῆνος, ἤγαγεν αὐτὸν εἰς πανδοχεῖον, καὶ ἐπεμελήθη αὐτοῦ. ὃ5 Καὶ ἐπὶ τὴν
αὔριον ἐξελθὼν, ἐκβαλὼν δύο δηνάρια ἔδωκε τῷ πανδοχεῖ, καὶ εἶπεν αὐτῷ,
3 ’΄ ΕΣ aA ,. 9 ’ 3. " > fod 4 ’,ὔ
Ἐπιμελήθητι αὐτοῦ, καὶ ὅ τι ἂν προσδαπανήσῃς, ἐγὼ ἐν τῷ ἐπανέρχεσθαί με
ἀποδώσω σοι. ὅ8 Τίς οὖν τούτων τῶν τριῶν πλησίον δοκεῖ σοι γεγονέναι τοῦ
3 , 3 AY , 87 ε δὲ ἶ ε ,’ x » 3 3 A
ἐμπεσόντος εἰς τοὺς λῃστάς ; O δὲ εἶπεν, Ὃ ποιήσας τὸ ἔλεος μετ᾽ αὐτοῦ.
Εἶπεν οὖν αὐτῷ ὁ ᾿Ιησοῦς, Πορεύον καὶ σὺ ποίει ὁμοίως.
88. Ἐγένετο δὲ, ἐν τῷ πορεύεσθαι αὐτοὺς, καὶ αὐτὸς εἰσῆλθεν εἰς κώμην
τινά: γυνὴ δέ τις ὀνόματι Μάρθα ὑπεδέξατο αὐτὸν εἰς τὸν οἶκον αὐτῆς. ™ ' Καὶ
τῇδε ἦν ἀδελφὴ καλουμένη Μαρία, ἣ καὶ παρακαθίσασα παρὰ τοὺς πόδας τοῦ
Ἰησοῦ ἤκονε τὸν λόγον αὐτοῦ. 420 Ἢ δὲ Μάρθα περιεσπᾶτο περὶ πολλὴν
διακονίαν": ἐπιστᾶσα δὲ εἶπε, Κύριε, οὐ μέλει σοι ὅτι ἡ ἀδελφή μου μόνην με
ὃ ἊΝ ᾿ 3 ὲ 4 >A Y x , 4l 3 A 6. Ν
κατέλιπε διακονεῖν ; εἰπὲ οὖν αὐτῇ ἵνα μοὶ συναντιλάβηται. ποκριθεὶς
δὲ εἶπεν αὐτῇ ὁ ᾿Ιησοῦς, Μάρθα, Μάρθα, μεριμνᾷς καὶ τυρβάζῃ περὶ πολλά'
42 ἑνὸς δέ ἐστι χρεία. Μαρία δὲ τὴν ἀγαθὴν μερίδα ἐξελέξατο, ἥτις οὐκ
δέ ἐστι χρεία. Μαρία δὲ τὴν ἀγαθὴν μερ ἦτ
ἀφαιρεθήσεται ἀπ᾽ αὐτῆς.
ΧΙ. (95) 1 Καὶ ἐγένετο ἐν τῷ εἶναι αὐτὸν ἐν τόπῳ τινὶ προσευχόμενον, ὡς
3 4 , A a > aA Ν »,».2. , » ean
ἐπαύσατο, εἶπέ τις τῶν μαθητῶν αὐτοῦ πρὸς αὐτόν, Κύριε, δίδαξον ἡμᾶς
προσεύχεσθαι, καθὼς καὶ ᾿Ιωάννης ἐδίδαξε τοὺς μαθητὰς αὐτοῦ. 3." Εἶπε δὲ
3 a ν UA Ld 4 € A ε a 3 a ε ,
αὐτοῖς, Ὅταν προσεύχησθε λέγετε Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς, ἁγιασθήτω
τὸ ὄνομά σον’ ἐλθέτω ἡ βασιλεία σον: γενηθήτω τὸ θέλημά σου ὡς ἐν οὐρανῷ
καὶ ἐπὶ τῆς γῆς. ὅ Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δίδου ἡμῖν τὸ καθ᾽ ἡμέραν"
4 καὶ ἄφες ἡμῖν τὰς ἁμαρτίας ἡμῶν, καὶ γὰρ αὐτοὶ adi ταντὶ ὀφείλ,
μῶν, γὰρ αὐτοὶ ἀφίεμεν παντὶ ὀφείλοντι
ἡμῖν: καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμὸν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ
πονηροῦ. (3) δ" Καὶ εἶπε πρὸς αὐτοὺς, Τίς ἐξ ὑμῶν ἔξει φίλον, καὶ πορεύσεται
84. ἐπὶ τὸ ἴδιον κτῆνο] And walked on foot to the inn, while
the sick man rode. igen, who says,—‘‘ Aiebat quidam de
nosy big rabolam volens interpretari, hominem qui descendit
esse Adam ; Jerunle, paradisum; Jericho, mundum ; latrones contra-
rias fortitudines ; sacerdotem, legem ; Levitem, prophetas ; Samaritem,
Christum; animal, corpus Domini; docheum (quod universos
suscipiat), Ecclesiam ; stabularium, Ecclesia presidem, cui dispensatio
credita est. De eo vero quod Samarites reversurum se esse promittit,
secundum Salvatoris figurabat adventum.” Seo also St. Aug. Quest.
Ev. ii. 19. Greg. Naztan. Orat. 4, de Theol. Basil. Jerome, Ep. ad
Fabiol., and on Matt. xx. St. Cyril, p. 259, and Theophyluct here;
and for an interesting English ition in this sense, see W. Jones
of BO ae Sermon xxxiii. vol. iv. p. 466, Lond. 1826, and Burgon,
" A lesson of love for Christ as our true neighbour follows of
course. ‘“ Nihil] tam proximum quam caput membris,” says St, Am-
brose, “ Eum quasi Dominum diligamus, Eum quasi proximum.” The
Parable of the Good Samaritan thus cel per prepares the way, by
a natural connexion, for the next incident,—the praise of Mary for
her love of Christ.
36. πλησίον γεγονέναι Observe γεγονέναι, to have become
neighbour. The neighbour Jews became strangers, the stranger
Samaritan became a neighbour, to the wounded traveller. It is not
place, but love, which makes neighbourhood. 5
87. ὁ wowicas] He will not say “the Samaritan.” (Beng.)
— ov) emphatic.
88. κώμην τινά] Bethany. Matt. xxi. 17, xxvi.6. John xi. 1.
18; xii. 1,—another intimation that the circuits which our Lord was
making were near Jerusalem.
89. ἤκουε) was listening; the imperfect tense, signifying habit.
So περιεσπᾶτο (v. 40).
40. περιεσπᾶτο] ‘ distrahebatur’ (Ψαίαἰ.). who illustrates the
word, ie contrasts with it St. Paul's expression, which may be
plied to Mary, and seems to have been framed on these words
of St. Luke Τ bor. vii. 35, εὐπρόσεδρον τῷ Κυρίῳ ἀπερι-
σπάστως.
“Martha laborans multum in ill& occupatione et negotio minis-
trandi interpellavit Dominum et de sorore conquesta est’ (St. Aug.
Serm. σόα thus (Serm. ciii.) contrasts the case of Martha and
Mary. ‘Martha Dominum pescere preparans circa multum minis-
terium occupabatur. Maria soror ejus pasci ἃ Domino magis elegit.
Intenta erat Martha quomodd ret Dominum; intenta Maria
quomodé pasceretur ἃ Domino. Illa mnita disponebat, ἰδία Unum
aspiciebat.”
— Κύριε] Martha requires Christ to command Mary to leave
Him, to help her in her much serving. The secular spirit would
make the spiritual desert its office, and serve the world.
Μάρθα, Μάρθα] “‘repetitio nominis indicium est delecta-
tionis, aut movends» intentionis ut audiret attentids...” (St. Aug.)
Our Lord reproves her, not for serving, but for being distracted
about many things, and about much serving: ob τὴν φιλοξενίαν
κωλύει Κύριος, ἀλλὰ τὴν ποικιλίαν Kai τύρβην, τοῦτ᾽ ἔστι τὸν
περισπασμὸν καὶ τὴν ταραχήν (Theoph.), who adds, that our
Lord did not reprove Martha, until she boasted of her service, and
blamed her sister, and would have drawn her away from Christ; and
for censuring her sister, who had chosen the “unum necessarium.”
“Tu circa muta, illa circa Unum. Preponitur unum multis. Non
enim ἃ multis unum, sed ab uno multa. Multa sunt que facta sunt,
Unus est qui fecit.” (Avg.) i
42. ἥτις οὐκ ἀφαιρεθήσεται] i.e. which will abide with her for
ever in the world to come. “Hoe elegit quod semper manebit.
Sedebat ad pedes Capitis nostri; quanto bumilids sedebat tantd
amplits capiebat. Confluit aqua ad humilitatem convallis: Unum
cet necessarium: hoc sibi Maria elegit. Transit labor multitudinis,
manet caritas unitatis. A te quod elegisti auferetur. Hoc ills elegit
quod semper manebit.” (dug)
Cu. XI. 2. ὅταν προσεύχησθε λέγετε] Seo on Matt. vi. 9.
By repeating the same prayer (with some few variations) as He had
delivered in the Sermon on the Mount, Our Lord not only teaches
(1) to pray; and (2) how to pry. i.e. what εν to be the matter
and of our desires and petitions; but (3) He authorizes and
prescribes set forms of prayer. Cp. Matt. xxvi. 44.
— ἐν τοῖς odpawis] These words are not in B, L, and some
other MSS. St. Luke, writing to the Gentiles, never uses the term
βασιλεία τῶν οὐρανῶν (but βασιλεία τοῦ Θεοῦ), lest he should
countenance the heathen idea of a local deity; but the words πάτερ
ὁ ἐν τοῖς οὐρανοῖς had been explained before, x. 20; see also xii. 33,
— ἁγιασθήτω τὸ ὄνομά cov) B, L, and some few other MSS.
omit γενηθήτω τὸ θέλημά cov we iv οὐρανῷ καὶ ἐπὶ τῆς ye,
and ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. igen, περὶ εὐχῆς,
ii, p. 226. Cf. August. Enchirid.c. 116. If this c’ was inter-
polated from St. Matthew, ey was not the whole prayer here made
identical with its form in that 1?
8. τὸ καθ᾽ ἡμέραν) For this use of τὸ, cp. xix. 47. James iv. 14,
τὸ τῆς αὔριον. 2 Pet. ii. 22. τὸ τῆς ἀληθοῦς παροιμίας. And
the sense is, Give to us, by the each day,—i.e. as it succeeds,—that
bread which is needful for us. On ἐπιούσιον, eee Matt. vi. 11.
4. ἀφίεμεν) A,B, E, K, have ἀφίομεν, and ἀφίω is found in
Eccles. ii. 18; v. 11.
ST. LUKE ΧΙ. 6—24.
πρὸς αὐτὸν μεσονυκτίου, καὶ εἴπῃ αὐτῷ, Φίλε, χρῆσόν μοι τρεῖς ἄρτους, ὅ ἐπειδὴ
φίλος μου παρεγένετο ἐξ ὁδοῦ πρός με, καὶ οὐκ ἔχω ὃ παραθήσω aire! κἀκεῖνος
ἔσωθεν ἀποκριθεὶς εἴπῃ, Μή μοι κόπους πάρεχε, ἤδη ἡ θύρα κέκλεισται, καὶ τὰ
παιδία μου per ἐμοῦ εἰς τὴν κοίτην εἰσίν: οὐ δύναμαι ἀναστὰς δοῦναί σοι.
8 Λέγω ὑμῖν, εἰ καὶ οὐ δώσει αὐτῷ ἀναστὰς διὰ τὸ εἶναι αὐτοῦ φίλον: διά γε
τὴν ἀναίδειαν αὐτοῦ ἐγερθεὶς δώσει αὐτῷ ὅσων χρήζει. (3) 9 Κἀγὼ ὑμῖν λέγω,
167
3 a
“Αἰτεῖτε, καὶ δοθήσεται ὑμῖν' ζητεῖτε, καὶ εὑρήσετε: κρούετε, καὶ ἀνοιγήσεται o Matt. 7. 7—11.
ὑμῖν: 10 πᾶς γὰρ ὁ αἰτῶν λαμβάνει, καὶ ὁ ζητῶν εὑρίσκει, καὶ τῷ κρούοντι
ἀνοιχθήσεται. | Τίνα δὲ ἐξ ὑμῶν τὸν πατέρα αἰτήσει ὁ υἱὸς ἄρτον, μὴ λίθον
ἐπιδώσει αὐτῷ ; ἢ καὶ ἰχθῦν, μὴ ἀντὶ ἰχθύος ὄφιν ἐπιδώσει αὐτῷ; 1.3 ἢ καὶ
ἐὰν αἰτήσῃ ὠὸν, μὴ ἐπιδώσει αὐτῷ σκορπίον; 13 Εἰ οὖν ὑμεῖς πονηροὶ
ὑπάρχοντες οἴδατε δόματα ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν, πόσῳ μᾶλλον
ὁ Πατὴρ ὃ ἐξ οὐρανοῦ δώσει πνεῦμα ἅγιον τοῖς αἰτοῦσιν αὐτόν ;
(9) "4 Kat ἦν ἐκβάλλων δαιμόνιον, καὶ αὐτὸ ἦν κωφόν' ἐγένετο δὲ, τοῦ 4 Matt. 12. 22-
δαιμονίου ἐξελθόντος ἐλάλησεν ὁ κωφός" καὶ ἐθαύμασαν οἱ ὄχλοι. (FF) ' Τινὲς
7 τι
N aA ¥ A a,
δὲ ἐξ αὐτῶν εἶπον, Ἔν Βεελζεβοὺλ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαι-
, 128 16 9 , a > > a 377 3 > A
μόνια. (5) 18 ἕτεροι δὲ πειράζοντες σημεῖον ἐξ οὐρανοῦ ἐζήτουν παρ᾽ αὐτοῦ.
(Cr) " Αὐτὸς δὲ, εἰδὼς αὐτῶν, τὰ διανοήματα εἶπεν αὐτοῖς, Πᾶσα βασιλεία ἐφ᾽
ε aa θεῖ 2 a ὶ οἷ ἐπὶ οἶκ , 8 m2 δὲ ve
ἑαυτὴν διαμερισθεῖσα ἐρημοῦται, καὶ οἶκος ἐπὶ οἶκον, πίπτει. ὃ Ei δὲ καὶ ὁ
Σατανᾶς ἐφ᾽ ἑαυτὸν διεμερίσθη, πῶς σταθήσεται ἡ βασιλεία αὐτοῦ ; ὅτι λέγετε.
ἐν Βεελζεβοὺλ ἐκβάλλειν με τὰ δαιμόνια. "5 Εἰ δὲ ἐγὼ ἐν Βεελζεβοὺλ ἐκβάλλω
a 8 , ε εν" ε aA 3 ’ὦ 3 ἀλλ. ὃ A A δε aA 3 N
τὰ δαιμόνια, of viol ὑμῶν ἐν τίνι ἐκβάλλουσι ; διὰ τοῦτο κριταὶ ὑμῶν αὐτοὶ
ἔσονται. ™ Εἰ δὲ ἐν δακτύλῳ Θεοῦ ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφ᾽
ὑμᾶς ἡ βασιλεία τοῦ Θεοῦ. 3) Ὅταν ὁ ἰσχυρὸς καθωπλισμένος φυλάσσῃ τὴν
ἑαυτοῦ αὐλὴν, ἐν εἰρήνῃ ἐστὶ τὰ ὑπάρχοντα αὐτοῦ. ™ ἐπὰν δὲ ὁ ἰσχυρότερος
> a 3 ‘ , 2 a ‘ 4 > A 4 313 Φ » id ἈΝ
αὐτοῦ ἐπελθὼν νικήσῃ αὐτὸν, τὴν πανοπλίαν αὐτοῦ αἴρει, ἐφ᾽ 7 ἐπεποίθει, καὶ
LS A 4 a 8 Sid 23 ε “ ὦ > 3 A > » aA 2 . Nie AY
τὰ σκῦλα αὐτοῦ διαδίδωσιν. O μὴ ὧν μετ᾽ ἐμοῦ Kar’ ἐμοῦ ἐστι καὶ ὁ μὴ
συνάγων μετ᾽ ἐμοῦ σκορπίζει. (35) 38 Ὅταν τὸ ἀκάθαρτον πνεῦμα ἐξέλθῃ ἀπὸ
τοῦ ἀνθρώπου, διέρχεται 80 ἀνύδρων τόπων ζητοῦν ἀνάπαυσιν' καὶ μὴ εὑρίσκον
1. κέκλεισται) with bar and bolt, which it will be troublesome to
remove. ἢ
-- εἰς τὴν κοίτην] i.e. have come to—and are now tn,—bed, and
cannot rise and come oxd of it.
we ἀνοιχθήσεται) So A, E, G, H, K, 8, V. ἀνοιγήσεται,
χ.
11. τίνα δὲ ἐξ ὑμῶν] See Matt. vii. 9.
-- τὸν πατ eal his father.
- So A, C, D, E, F,G, K, L, 8, V. εἰ, Elz. and others.
14, καὶ ἦν ἐκβάλλων] ‘This portion of St. Luke's narrative (v.
14—26) affords a striking instance of the manner employed in his
Gospel by the Holy Spirit, of grouping incidents and sayings together
according to their spiritual connexion,—the truest connexion, espe-
cially in the cye of Him, with Whom the ideas of Time and Place
are Jost, in His Divine Eternity and Omnipresence. And incidentally
this mode of writing supplies a silent proof, not only of St. Luke's
posteriority to St. Matthew and St. Mark, but also of the divine
origin of the Gospele.
Time and ioe are needful for man. And the Holy Spirit, by
St. Matthew and St. Mark, had fixed the time and place of those
incidents. (See Matt. xii. 22—37. Mark iii. 22—30.) He now
oe with them by St. Luke according to their tener relation to each
er.
These considerations are more n to be observed, because
they seem to have been lost sight of by some Harmonists.
What then must be said of those Critics, who (like Schleter-
macher, and much more De Wetle) censure St. Luke here, as if he
were an ill-informed and inaccurate compiler, because his Gospel is
not subordinate to the lower laws of human agency, but is constructed
on the higher principles of spiritual order and chronology. But
“ Wisdom is justified of her children.”
6 taner connexion of this chapter is as follows :—
Our Lord is praying, and is desired by a disciple to teach them
to pray. Prayer, then, is the key-note now struck by a special inci-
dent. The rest follows in harmony. He gives a form of prayer ;
and proceeds to teach the blessedness ae in prayer ; with
= aaarene that God will give the Holy Spirit to those who pray
for Him.
The mention of the Holy Spirit, as a gift of God, leads naturally
to the mention of Christ's power over the Evil Spirit generally, and
particularly when dumb, i.e. when hindering prayer; and the proof
thence given that the Belen of God is come to them, and ougl t to
be joyfully received. And (in the peragraphe here inserted with this
connexion
kindled in their hearts, in order that it may burn brightly and purel;
in their lives (33—36), especially in rectitude of intention (i.e. for
the glory of God, and according to the light of His law); and He
warns them by woes denoun on the Pharisees, against an empty,
barren, and hypocritical show of religion (3752).
15. Beed{efoon] See on Matt. x. 25; xii, 24—27.
11. οἶκος ἐπὶ ce) Not one house against another,—but δ house
against itself. Cp. Matt. xii. 25. Mark iii. 23, Σατανᾶε--- Σατανᾶν.
20. δακτύλῳ) without labour. See Matt. xxiii. 4.
21. ὅταν ὁ ἰσχυρός] See Matt. xii. 29. Observe the article ὁ,
he that is the stronger; being stronger than all.
- αὐλήν] court-yard,—a word used eight times in the history of
the Crucifixion, when our Lord encountered Satan in the αὐλὴ of the
High Priest.
. ὁ μὴ συνάγων wet’ ἐμοῦ] See Matt. xii. 30. 48.
24. ὅταν Bd ἀκάθαρτον igs cael The Evil Spirit has been
cast out at Baptiem. He about roaring through dry places—
among souls whose bartlonial graces are dried on (cp. eb i 4—8);
he returns to the house whence he was cast out, and finds it swept
and (egy lying idle and empty, and returns with great force and
dwells there. (See Greg. Nasian, p. 719.)
168
e Matt. 12. 39—
42.
f Matt. 5. 15.
& 6.
» 23.
g Matt. 23. 25—
85.
ST. LUKE XI. 25—40.
λέγει, Ὑποστρέψω εἰς τὸν οἶκόν μου ὅθεν ἐξῆλθον. * Καὶ ἐλθὸν εὑρίσκει
,ὔ Ν , 26 , ’ . a ε x
σεσαρωμένον καὶ κεκοσμημένον. © Tore πορεύεται καὶ παραλαμβάνει ἑπτὰ
ἕτερα πνεύματα πονηρότερα ἑαντοῦ, καὶ εἰσελθόντα κατοικεῖ ἐκεῖ: καὶ γίνεται
τὰ ἔσχατα τοῦ ἀνθρώπου ἐκείνον χείρονα τῶν πρώτων.
(ὦ) 7% *’Eyé&vero δὲ, ἐν τῷ λέγειν αὐτὸν ταῦτα, ἐπάρασά τις γυνὴ φωνὴν ἐκ
τοῦ ὄχλον εἶπεν αὐτῷ, Μακαρία ἡ κοιλία ἡ βαστάσασά σε, καὶ μαστοὶ obs
ἐθήλασας. 38 Αὐτὸς δὲ εἶπε, Μενοῦνγε μακάριοι οἱ ἀκούοντες τὸν λόγον τοῦ
Θεοῦ, καὶ φυλάσσοντες αὐτόν. (+) 3 Τῶν δὲ ὄχλων ἐπαθροιζομένων ἤρξατο
λέγειν, Ἢ γενεὰ αὕτη πονηρά ἐστι σημεῖον ἐπιζητεῖ, καὶ σημεῖον οὐ δοθήσεται
αὐτῇ, εἰ μὴ τὸ σημεῖον ᾿Ιωνᾶ τοῦ προφήτου: © καθὼς γὰρ ἐγένετο ᾿Ιωνᾶς
σημεῖον τοῖς Νινευΐταις, οὕτως ἔσται καὶ ὁ Υἱὸς τοῦ ἀνθρώπου τῇ γενεᾷ ταύτῃ.
31 Βασίλισσα νότον ἐγερθήσεται ἐν τῇ κρίσει μετὰ τῶν ἀνδρῶν τῆς γενεᾶς
ταύτης, καὶ κατακρινεῖ αὐτούς: ὅτι ἦλθεν ἐκ τῶν περάτων τῆς γῆς ἀκοῦσαι τὴν
σοφίαν Σολομῶνος: καὶ ἰδοὺ πλεῖον Σολομῶνος ὧδε. 3 "ἄνδρες Νινευῖται
ἀναστήσονται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης, καὶ κατακρινοῦσιν αὐτήν'
9 , > A ’ 9 a Ν ἰδ AY v Ἂν» "I a ὧδε
ὅτι μετενόησαν εἰς τὸ κήρυγμα ᾿Ιωνᾶ: καὶ ἰδοὺ πλεῖον ᾿Ιωνᾶ ὧδε.
(Hz) 83! οὐδεὶς δὲ λύχνον ἅψας εἰς κρύπτην τίθησιν, οὐδὲ ὑπὸ τὸν μόδιον,
ἀλλὰ ἐπὶ τὴν λυχνίαν, ἵνα οἱ εἰσπορευόμενοι τὸ φέγγος βλέπωσιν. (4) 8 Ὁ
λύχνος τοῦ σώματός ἐστιν 6 ὀφθαλμός" ὅταν. οὖν ὁ ὀφθαλμός σον ἁπλοῦς ἢ, καὶ
ὅλον τὸ σῶμά σου φωτεινόν ἐστιν ἐπὰν δὲ πονηρὸς ἢ, καὶ τὸ σῶμά σου
σκοτεινόν" © σκόπει οὖν μὴ τὸ φῶς τὸ ἐν σοὶ σκότος ἐστίν" * εἰ οὖν τὸ σῶμά
ὅλ. Ν x ¥ Ν , Ν ν Ν ὅλ. ε ν
σου ὅλον φωτεινὸν, μὴ ἔχον τὶ μέρος σκοτεινὸν, ἔσται φωτεινὸν ὅλον, ὡς ὅταν
ὁ λύχνος τῇ ἀστραπῇ φωτίζῃ σε.
51 Ἔν δὲ τῷ λαλῆσαι, ἠρώτα αὐτὸν Φαρισαῖός τις ὅπως ἀριστήσῃ παρ᾽ αὐτῷ"
εἰσελθὼν δὲ ἀνέπεσεν. 8 Ὃ δὲ Φαρισαῖος ἰδὼν ἐθαύμασεν, ὅτι οὐ πρῶτον
ἐβαπτίσθη πρὸ τοῦ ἀρίστου. (5) © Εἶπε δὲ ὁ Κύριος πρὸς αὐτόν, " Νῦν ὑμεῖς
οἱ Φαρισαῖοι τὸ ἔξωθεν τοῦ ποτηρίου καὶ τοῦ πίνακος καθαρίζετε, τὸ δὲ ἔσωθεν
ee 4 ε aA . ’ 4«0ῦ 3 ε 4 LY, θ Ν 2
ὑμῶν γέμει ἁρπαγῆς καὶ πονηρίας. * "Adpoves, οὐχ ὁ ποιήσας τὸ ἔξωθεν καὶ τὸ
3 ἑπτά) a 2. Met τὶ ὃς Ἔ
. μενοῦνγε} ‘Quin ἱπιὸ.᾽ (Va ‘es, indeed, but —. See
Rom. ix. 20; x. 18, Phil. iii. & | Winer, p. 493.
29. σημεῖον ἐπιζητεῖ] See on Matt. xii. 388—42,
. "lavas σημεῖον] Hence it appears that Jonah's deliverance
from the whale's belly was known to the Ninevites.
81. ἀνδρῶν] mén, inferior in wisdom toa woman, the Queen of Shebs.
88. obdsis] See Matt. v.15. The sense of these words (ov. 33—
36), which are directed specially against the Pharisees, and those who
resemble them, is as follows :—
The Pharisees sought for a sign, but they were an evil generation,
and sought it with an evil intention. No sign, therefore, should be
iven to But signs enough (σημεῖα) would be afforded to
ose Who are not evil, in the miracles (onuefors) and doctrine of
Christ. For Christ did not light the candle of His Gospel in the
ll who will see, may see it. (See St.
it, if he has an evil i.e.
See Gregor. 28. Moral. c. 12
and Bede.) If the intention is holy, then all the whole man is full
vain for such men that the Light is come into the World, “for they
love darkness rather than light, because their deeds are evil” (John iii.
19). Our mind is our λύχνος, which shines when it has φῶε Θεοῦ.
( . on cap. xii; 35.) Take heed, therefore, that what God in-
tended for thy light be not darkness. Let no cloud of passion or
prejudice darken the inner light of the spiritual eye. If thy whole
man be full of light, have no part dark, ὁ thing (see next note)
will be full of light, being illumined by the light of Ehriet, as when 3
candle with its light doth give thee light.
— ale κρύπτην] into a vault or cellar, crypé. Athen. v. 205, a,
τοῦ ὑπερῴου κρύπτη.
84. ὁ λύχνοι) See on Matt. vi. 22.
, μὴ---ὁστίν) “that the light that is in thee be not darkness.”
On this use of μὴ with indicative, see Winer, p. 589,
86. εἰ οὖν τὸ σῶμά σου ὅλον φωτεινόν] It is alleged by somo
interpreters that this sentence is tautologous; that it has the same
sense in the protasis and apodosis, and therefore it is said by Kutnoel
to be “ compoeitus ex interpretamentis atque gloseematis ad v. 34
ut it is not tautol The sense ie: The light of the body
(ἡ 4. of thy whole man) is the eye; if thine eye be single (i.e. if
thou hast ἃ single eye to God's glory in all thy σορμω and actions,
and orderest them to that end, according to His Law), thy whole
body will be luminous. If, then, thy whole body be luminous, not
having any part dark, all around thee will be light, as when ἃ candle
with its ἀστραπὴ beams upon thee. ὅλον is the Hebr. ‘2 (col),
ing, and is used in this sense Matt. i. 22, τοῦτο δὲ ὅλον
γέγονε. xiii. 33; xxi. 4; xxvi. 56. Luke xiii. 21, ἐζυμώθη ὅλον, and
ep. 1 Cor. xii. 17. If thou art unlike the Pharisee, who secks a
sign not for faith, but to cavil at it; if thou seekest humbly for the
truth ; if thou aimest only at one end—God's glory by good means—
then in every circumstance and emergency of life, a clear conviction
of what thou oughtest to do will immediately flash upon thee.
37. Φαρισαῖοι) Here is the key-note of this passage to the end of
the chapter—a Pharisee.
Prayer was the key-note of the former part, struck by an inci-
dent at this time, viz. our Lord’s being in prayer seo v. 1).
So now; a Pharisee asks Him to dine with him (vv. ). Our
Lord uses the occasion as one of exhortation and waming to the Pha-
risees generally.
This incident, like the former, is liar to St. Luke's Gospel ;
and on the note so struck, the Holy Spirit proceeds most fitly and
beautifully to introduce 6 soleran strain of denunciation, delivered
aflerwaids by Christ on another occasion (Matt. xxiii. 1336).
Thus the Holy Spirit looks backward and forward, sees as it
were with a glance what Christ has said and will say, and brings the
rays together in a spiritual prism, in order to show more clearly the
light of His divine teaching. See below, xii. 13.
— ἀνέπεσεν) Went and reclined on the couch without ᾿
“ Qurrebat animas et escis capicbat.” (Maldon.) He converts
meals for the body into banquets for the soul. ; ;
38. οὐκ ἐβαπτίσθη] Our Lord did not wash before dinner, ἐπ
order that the Pharisee might wonder; and in order that He might
teach the necessity of an txward washing of the soul.
89. νῦν] now,—marking, perhaps, their degeneracy from the ancient
law and from earlier times. You who boast yourselves better than
your fathers are worse than they; Grot., who refers to ἡ γενεὰ αὕτη
see v. 50); the climax of moral depravity. But it may rather be,
at νῦν is used here to bring out the contrast between inward and
outward cleansing. Now, while you are so careful to cleanse these
vessels on this table, you are careless about i
— ὑμῶν] ‘of yourselves,’ contrasted with ποτηρίον. You take
more care of the oxtside of your cups, than of the ixside of
Cp. Jevenal, xiv. 62—70.
Η
ST. LUKE ΧΙ. 41—54. XII. 1—4.
169
ἔσωθεν ἐποίησε; *! Πλὴν τὰ ἐνόντα δότε ἐλεημοσύνην, καὶ ἰδοὺ πάντα καθαρὰ
ea >
ὕμιν ἐστιν.
(5) ᾿Αλλ’ οὐαὶ ὑμῖν τοῖς Φαρισαίοις, ὅτι ἀποδεκατοῦτε τὸ
ἡδύοσμον καὶ τὸ πήγανον καὶ πᾶν λάχανον, καὶ παρέρχεσθε τὴν κρίσιν καὶ
τὴν ἀγάπην τοῦ Θεοῦ.
ὑμῖν τοῖς Φαρισαίοις,
καὶ τοὺς ἀσπασμοὺς
Φαρισαῖοι, ὑποκριταὶ,
ἐν ταῖς ἀγοραῖς.
Ταῦτα ἔδει ποιῆσαι κἀκεῖνα μὴ ἀφιέναι.
ὅτι ἀγαπᾶτε τὴν πρωτοκαθεδρίαν ἐν ταῖς συναγωγαῖς,
188. 44 2s. ε a a ‘
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(Ὁ © οὐαὶ
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λέγει αὐτῷ, Διδάσκαλε, ταῦτα λέγων καὶ ἡμᾶς ὑβρίζεις. 46 Ὁ δὲ εἶπε: Καὶ
ὑμῖν τοῖς νομικοῖς οὐαὶ, ὅτι φορτίζετε τοὺς ἀνθρώπους φορτία δνσβάστακτα,
καὶ αὐτοὶ ἑνὶ τῶν δακτύλων ὑμῶν οὐ προσψαύετε τοῖς φορτίοις.
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αὐτούς: “5 ἄρα μαρτυρεῖτε καὶ σννευδοκεῖτε τοῖς ἔργοις τῶν πατέρων ὑμῶν' ὅτι
3 ᾿Ὶ Q > 4 3 A ε a δὲ 3 δο, a aA ‘ a 141) 49 Q
αὐτοὶ μὲν ἀπέκτειναν αὐτοὺς, ὑμεῖς δὲ οἰκοδομεῖτε αὐτῶν τὰ μνημεῖα. (5) * Διὰ
τοῦτο καὶ ἡ σοφία τοῦ Θεοῦ εἶπεν, ᾿Αποστελῶ εἰς αὐτοὺς προφήτας καὶ ἀπο-
στόλους, καὶ ἐξ αὐτῶν ἀποκτενοῦσι καὶ ἐκδιώξουσιν,
δ0 iva ἐκζητηθῇ τὸ αἷμα n matt. 23. 34,35.
, A aA . 9 , a8 a 4 a δ A a
πάντων τῶν προφητῶν, τὸ ἐκχυνόμενον ἀπὸ καταβολῆς κόσμου, ἀπὸ τῆς γενεᾶς
ταύτης, δϊ ' ἀπὸ τοῦ αἵματος "ABed ἕως ' τοῦ αἵματος Ζαχαρίου τοῦ ἀπολομένου
iGen. 4. 8.
J 3 Chron. 24. 20,
AY a ,’ .Y aA Ὁ κ Ν ’ ean 3 ’ 393. 21.
μεταξὺ τοῦ θυσιαστηρίου καὶ τοῦ oikou “val, λέγω ὑμῖν, ἐκζητηθήσεται ἀπὸ 3. 25. 56.
τῆς γενεᾶς ταύτης.
τῆς γνώσεως: αὐτοὶ οὐκ εἰσήλθετε, καὶ
(2) ὅ3! οὐαὶ ὑμῖν τοῖς νομικοῖς,
ν Ly
ὅτι ἤρατε τὴν κλεῖδα 1 Matt. 28. 13.
τοὺς εἰσερχομένους ἐκωλύσατε.
(ὦ δ5 λέγοντος δὲ αὐτοῦ ταῦτα πρὸς αὐτοὺς, ἤρξαντο οἱ Γραμματεῖς καὶ οἱ
Φαρισαῖοι δεινῶς ἐνέχειν, καὶ ἀποστοματίζειν αὐτὸν περὶ πλειόνων ὅδ, ἐνεδρεύ-
οντες αὐτόν, ζητοῦντες θηρεῦσαί τι ἐκ τοῦ στόματος αὐτοῦ, ἵνα κατηγορήσωσιν
9. A
ανυτου.
ΧΙ. (22) 1 Ἐν οἷς ἐπισυναχθεισῶν τῶν μυριάδων τοῦ ὄχλον ὥστε κατα-
a 2 , ΕΣ Z ΕΥ̓ LY Ων 23. A a a 2
πατεῖν ἀλλήλους, ἤρξατο λέγειν πρὸς τοὺς μαθητὰς αὐτοῦ πρῶτον, " προσέχετε a Matt. 16.6.
ε aA : "Ν A 4 Lal ,’ 9 2 AY ε ,
ἑαυτοῖς ἀπὸ τῆς ζύμης τῶν Φαρισαίων, NTs ἐστὶν ὑπόκρισις.
(39) 2" Οὐδὲν δὲ > Matt. 10. 26.
σνγκεκαλυμμένον ἐστὶν, ὃ οὐκ ἀποκαλυφθήσεται: καὶ κρυπτὸν, ὃ οὐ γνωσθή-
σεται. δ᾽ Ανθ᾽ ὧν ὅσα ἐν τῇ σκοτίᾳ εἴπατε, ἐν τῷ φωτὶ ἀκουσθήσεται; καὶ
ὃ πρὸς τὸ οὖς ἐλαλήσατε ἐν τοῖς ταμείοις, κηρυχθήσεται ἐπὶ τῶν δωμάτων. Met 10. 27--
ν Isa. 51.7, 8.
4. Λέγω δὲ ὑμῖν τοῖς φίλοις pov, Μὴ φοβηθῆτε ἀπὸ τῶν ἀποκτεινόντων τὸ fee
41. τὰ ἐνόντα] i. ὁ. what is withtn,—and first, what is within your-
selves,—i.e. your own He com the Pharisees to their own
vessels on the table (see the word σκεῦος, Hebr. %9),—often used for
the haman frame (Acts ix. 15. Rom. ix. 21. 28. 2 Cor. iv. 7.
1 Thess. iv. 4. 2 Tim. ii. 2]. 1 Pet. iii. 7). He blames them for
cleansing the outside of the vessel, while the meats and drinks within
it are the produce of extortion and rapacity. So it is with themselves.
First, therefore, cleanse that which is within, τὰ ἐνόντα. Give what
is within your vessels,—i. 6. your meat and drink,—in charity; the
opposite to rapacity, by which they are too often acquired. And give
your heart, And therefore the Prophet not only says, “deal out
thy bread" (Isa. Iviii.7), but also, ‘draw out thy soud to the hungry”
(lviii. 10). Give what is within in alms; deal out in acts of love
to God and man which is the true ἐλεημοσύνη (i.e. mercy bringing 8
blessing to the doer as well as to the receiver) ; and when the heart is
thus cleansed, then all will be clean.
“ Fac misericordiam,” says St. Aug. (Serm. cvi.), “ ἃ te incipe.
Mendicat a te anima tua: fac eleemosynam cum anima tua. Miserere
anime tur, placens Deo. Da illi (ἰ. 6. animm tue) panem.—Quem
panem? Jpse tecum loquitur, Crede in Christum ; et mundabuntur
qua intus sunt et que foris sunt.”
42. οὐαί) See Matt. xxiii. 23.
— ἀποδεκατοῦτε) ‘ pay tithe of.’
43. οὐαί] See Matt. xxiii. 6.
ovai} See Matt. xxiii. 27.
— μνημεῖα τὰ ἀἄδηλα---οἵδασιν] So that men ap Ἢ them un-
consciously, and know not when they walk over them, and incur
pollution unawares, Εἴς. has οἱ before περιπατοῦντες, but it is not
in A, D, K, 8, V, X.
45. καὶ nuat] ‘even us.” Hence some distinguish between the
Scribes and Lawyers; but see Vorst., Heb. p. 84, and probably the
meaning is, that by censuring the Scribes by name, He had taxed the
Lawyers, who were of that class. Not only dost thou censure the
aa me us, the most learned of the nation.
OL.
46. οὐαί] See Matt. xxiii. 29.
49. ἡ copia τοῦ Θεοῦ] i.e. Christ Himself; as appears from
Matt. xxiii. 34. The Divine Logos is the sender of the Prophets,
and spake by their mouths,—e. g. of Zacharias (2 Chron. xxiv. 20.
22), to whose words Christ refers.
1. Ζαχαρίου] See on Matt. xxiii. 35.
52. ota Η See _ ice he are
— ἤρατε] ‘a lo abstulistis. αἴρειν,
29, 30; xi. 22, John i. 29; x. 18; xi
doctrinam diving cognitionis vobis usurpatis.” (St. Ambrose.
— τὴν κλεῖδα τῆς ἐγρθοινεῖ By which the treasures of the Holy
Scriptures are unlocked and opened to the people (τὴν διὰ τοῦ νόμου
χειραγωγίαν, Theoph.), and the key by which the kingdom of heaven
is opened to them.
— εἰσήλθετε)] A, B, C, Ὁ, E, L, M, have εἰσήλθατε.
Cu. XIL. 1. ἐν of ἐπισυναχθεισῶν)] “ quum convenissent.”
— ζύμης] Seo Matt. xvi. 6.11,12. Mark viii.15. 1 Cor. v. 6. 8.
8. ταμείοι:] Matt. vi. 6; x. 27. Mark iv. 22. Kuinoel
thinks that the sense is, “‘ Whateoever ye have hitherto preached pri-
vately, henceforth preach publicly.” ‘‘ Quedam hactenus privatim
docuistis, in posterum publicé doceri debent.”
But these words were addressed to the Apostles, before they had
reached at all. The meaning appears to be, “ Whatever you may
ave said privately (i.e, whatever you shall have spoken privately),
oe in your future ministry, will be known poblicly and you
will be rewarded accordingly by your Father that heareth and seeth
in secret, at the Great Day. rigen here.
4. μὴ φοβηθῆτε ἀπὸ τῶν ἀποκ.] ‘fear nothing from them.’ On
ἀποκτενόντων, the readings of
the Holic forms ἀποκτεννόντων an
many MSS., sce Winer, p. 76. One of them, probably, may be the
true reading here.
This precept (com:
against the notion of s
see Luke vi.
; xix. 15: ro ae dopey τ
with Matt. x. 28) is s divine protest
of the sou/ after death.
170
d Matt. 12. 31,
82.
Mark 3. 28.
1 John 5. 16.
e Matt. 10. 19, 20.
Mark 13. 11.
ch. 21. 14.
{1 Tim. 6. 7, ἃς.
Eccles. 14. 9.
Cor. 15. 82.
James 5. 5.
h Matt. 6. 25—33.
Our Lord dist
ST. LUKE XII. 5—24.
σῶμα, καὶ μετὰ ταῦτα μὴ ἐχόντων περισσότερόν τι ποιῆσαι ὃ ὑποδείξω δὲ
ὑμῖν τίνα φοβηθῆτε: φοβήβητε τὸν μετὰ τὸ ἀποκτεῖναι ἐξουσίαν ἔχοντα ἐμβα-
λεῖν εἰς τὴν γέενναν" ναὶ, λέγω ὑμῖν, τοῦτον φοβήθητε. © Οὐχὶ πέντε στρονθία
πωλεῖται ἀσσαρίων δύο ; καὶ ὃν ἐξ αὐτῶν οὐκ ἔστιν ἐπιλελησμένον ἐνώπιον
τοῦ Θεοῦ" 7 ἀλλὰ καὶ αἱ τρίχες τῆς κεφαλῆς ὑμῶν πᾶσαι ἠρίθμηνται. Μὴ οὖν
φοβεῖσθε: πολλῶν στρουθίων διαφέρετε. ὃ Λέγω δὲ ὑμῖν, Πᾶς ὃς ἂν ὁμολο-
γήσῃ ἐν ἐμοὶ ἔμπροσθεν τῶν ἀνθρώπων, καὶ 6 Υἱὸς τοῦ ἀνθρώπον ὁμολογήσει
ἐν αὐτῷ ἔμπροσθεν τῶν ἀγγέλων τοῦ Θεοῦ: (4t)°6 δὲ ἀρνησάμενός με
ἐνώπιον τῶν ἀνθρώπων, ἀπαρνηθήσεται ἐνώπιον τῶν ἀγγέλων τοῦ Θεοῦ.
(G7) 1 4 Καὶ πᾶς ὃς ἐρεῖ λόγον εἰς τὸν Υἱὸν τοῦ ἀνθρώπου, ἀφεθήσεται αὐτῷ:
τῷ δὲ εἰς τὸ ἅγιον Πνεῦμα βλασφημήσαντι οὐκ ἀφεθήσεται. (72) 1} "Ὅταν
δὲ προσφέρωσιν ὑμᾶς ἐπὶ τὰς συναγωγὰς, καὶ τὰς ἀρχὰς, καὶ τὰς ἐξουσίας,
μὴ μεριμνᾶτε πῶς ἢ τί ἀπολογήσησθε, ἣ τί εἴπητε" 13 τὸ γὰρ ἅγιον Πνεῦμα
διδάξει ὑμᾶς ἐν αὐτῇ τῇ ὧρᾳ ἃ δεῖ εἰπεῖν.
(ὦ 15 Εἶπε δέ τις αὐτῷ ἐκ τοῦ ὄχλου, Διδάσκαλε, εἰπὲ τῷ ἀδελφᾷ μου
μερίσασθαι μετ᾽ ἐμοῦ τὴν κληρονομίαν. ‘O δὲ εἶπεν αὐτῷ, “ἄνθρωπε, τίς μὲ
κατέστησε δικαστὴν ἢ μεριστὴν ἐφ᾽ ὑμᾶς; 15 Εἶπε δὲ πρὸς αὐτοὺς, ' Ὁρᾶτε
καὶ φυλάσσεσθε ἀπὸ πάσης πλεονεξίας, ὅτι οὐκ ἐν τῷ περισσεύειν τινὶ ἡ ζωὴ
αὐτοῦ ἐστιν ἐκ τῶν ὑπαρχόντων αὐτοῦ. 16 Εἶπε δὲ παραβολὴν πρὸς αὐτοὺς
λέγων, ᾿Ανθρώπον τινὸς πλουσίον εὐφόρησεν ἡ χώρα: [Ἷ καὶ διελογίζετο ἐν
ἑαυτῷ λέγων, Τί ποιήσω ὅτι οὐκ ἔχω ποῦ συνάξω τοὺς καρπούς pov; 1 Καὶ
εἶπε, Τοῦτο ποιήσω" καθελῶ μοῦ τὰς ἀποθήκας, καὶ μείζονας οἰκοδομήσω, καὶ
σννάξω ἐκεῖ πάντα τὰ γενήματά pov καὶ τὰ ἀγαθά μου, 19 καὶ ἐρῶ τῇ ψυχῇ
μου, " Ψυχὴ, ἔχεις πολλὰ ἀγαθὰ κείμενα εἰς ἔτη πολλά: ἀναπαύου, φάγε, πίε,
εὐφραίνου. Εἶπε δὲ αὐτῷ ὁ Θεὸς, “Adpov, ταύτῃ τῇ νυκτὶ τὴν ψυχήν σον
ἀπαιτοῦσιν ἀπὸ cov ἃ δὲ ἡτοίμασας, τίνι ἔσται; 3] Οὕτως ὁ θησαυρίζων
ἑαντῷ, καὶ μὴ εἰς Θεὸν πλουτῶν. !
(2) 3" Εἶπε δὲ πρὸς τοὺς μαθητὰς αὐτοῦ, Διὰ τοῦτο ὑμῖν λέγω, μὴ μεριμνᾶτε
τῇ ψυχῇ ὑμῶν τί φάγητε: μηδὲ τῷ σώματι τί ἐνδύσησθε: 3 ἡ ψυχὴ πλεῖόν ἐστι
τῆς τροφῆς, καὶ τὸ σῶμα τοῦ ἐνδύματος. ™ Κατανοήσατε τοὺς κόρακας, ὅτι οὐ
ishes between the state of the body after death, | unchronological and inaccurate! Is not this something like the sin
istingwish
and the state of the son after death, The body may be Milled, but the
soul cannot. But the state of the soul would sot be different from
that of the body, if the soul slrepe after death. For the body sleeps,
and will be awakened at the Day of Judgment; therefore the soul
would be as much killed as the body, if it slept after death ; therefore
it does not sleep, but retains its consciousness. It passes immediately
on its dissolution from the body either to Paradise (see xxiii. 43), or
to a pleco of misery and torment (see xvi. 23).
ὁ ineertion of these precepts (4—10) delivered to His Apostles
at their sending forth (Matt. x. seems to be suggested here by
what is related in xi. 54, that the Pharisees were conspiring against
Him. Cp. Matt. x. 28.
5. yiewvav] A stern speech to friends (Beng.), but it was the
sternness of love.
nT ached. δεικτικῶς, i.e. Me, the Judge of all. See on Matt.
xvi. 18.
6. στρουθία] See Matt. x. 29.
8. wae δε ἂν ὁμολογήσῃ) See Matt. x. 32,
10. wae Se ἐρεῖ λόγον] See Matt. xii. 32. Mark iii. 28.
IL ὅταν δὲ προσφέρωσιν) See Matt. x 19. Mark xiii. 11.
Luke xxi. 12
18. εἶπε δέ res] τις, some person who had felt our Lord's power.
Here is another example of the beautiful and instructive method in
which this Gospel is written. Incidents occurring to Christ at this
time are as it were ferts on which the Holy Spirit Tshirt a Sermon
collected from other parts of Christ's ministry. above, x. 1. 17.
25: xi. 1. 87; xii. 1.
The present incident becomes a text for a Sermon on Covetousness
1 ). And thus the Holy Spirit teaches us to consider every acci-
lent of our lives as an occasion for apelin to ourselves the words of
Christ,—and therefore so to read, mark, learn, and inwardly digest
the Holy Gospel, that we may be able to bring is p ts to bear on
the principal events, public and private, of our own existence and of
the world's history.
And yet these Evangelical Sermons are condemned by some as
against which a warning is given us in ὁ. 10?
16. xdons] So A, B, Ὁ, Καὶ L, M, Q, Χ. τῆς, Elz.
17. τοὺς καρπούς μου] He profanely calls them sy /frwits, and
promises himself the enjoyment of them for many years (St. Cyril),
when they were to be taken from him that night.
18. καθελῶ μοῦ τὰς ἀποθήκας, κιτ.λ.] Observe μοῦ emphatic.
He talks of Ais barns, λὲν fruit, his goods, juet as Nabal says “ my
water,” ‘‘ my bread,” “ my flesh” (1 Sam. xxv. 11),—although he
only a few hours to breathe.
He will house there all his is: there is no mention of any
thing for God and the Poor. ‘‘ Vanum consilium!” says St. Aag.
(Serm. xxxvii. 9). ‘‘Stulte! in quo tibi sapiens videris quid dixisti? . .
. . Nesciebat pauperum ventres apothecis suis esse tutiores. -
debat perituros fructus periturus, nibil largiens Domino, ad quem
fuerat exiturus. Quam frontem habiturus est in illo Judicio clm
audire coperit Esurtvi, et non dedisti mihi manducure?" (Matt.
xxv. 42.) How different are the Christian's barnas/ ἔχεις ἀποθήκας
Tat τῶν πτωχῶν γαστέρας, says Theoph.
20. dppov] The word used by the LXX for 433 (nabal), stultus,
and with a reference to the history of Nabal (] Sam. xxv. 25. 36—
38), to whom the Fool in this Parable bears a striking resemblance
in his words, acts, and end. ( Vitringa. Trench, p. 337.
— ἀπαιτοῦσιν) cluim as their due; put impersonally. See note
above, vi. 38. Cp. below, xii. 48, αἰτήσουσι.
21. μὴ εἰς Θεόν) Observe the accusative; contrast it with ἑαντῷ.
. says, “Deo nihil accedit aut decedit.” The man is rich
toward God who lays up treasure in heaven (cp. 1 Tim. vi. 17), and
so he is rich indeed. By being rich εἰς Θεόν, he becomes rich for
ever.
8922. 81. μὴ μεριμνᾶτε, κιτ.λ.) See Matt. vi. 25—31.
23. ἡ ψυχή] Many MSS. (e.g. Β, D, L, M, 8, V, X) have ἡ
γὰρ, whi ἐδὼ be the true mallee
ie τροφῆς] tts food; 00 τοὺ dvdiuaror, its clothing.
24. κόρακαεἾ Whore parents are careless of them. Cp. Job
ST. LUKE XII. 25—43.
171
σπείρουσιν οὐδὲ θερίζουσιν, οἷς οὐκ ἔστε ταμεῖον οὐδὲ ἀποθήκη, ' καὶ ὁ Θεὸς { Job 28. 41
τρέφει αὐτούς: πόσῳ μᾶλλον ὑμεῖς διαφέρετε τῶν πετεινῶν ; ™ Tis δὲ ἐξ ὑμῶν
μεριμνῶν δύναται προσθεῖναι ἐπὶ τὴν ἡλικίαν αὐτοῦ πῆχυν ἕνα; 35 Εἰ οὖν
οὔτε ἐλάχιστον δύνασθε, τί περὶ τῶν λοιπῶν μεριμνᾶτε; ἯἼ Κατανοήσατε τὰ
», aA > o e 39 a PANSY , », ea 3 A 3 4
κρίνα πῶς αὐξάνει οὐ κοπιᾷ οὐδὲ νήθει, λέγω δὲ ὑμῖν, οὐδὲ Σολομῶν ἐν πάσῃ
τῇ δόξῃ αὐτοῦ περιεβάλετο ὡς & τούτων. ™ Εἰ δὲ τὸν χόρτον ἐν τῷ ἀγρῷ
, ν Ν ν > , rd ε Ν σ > ia
σήμερον ὄντα, καὶ αὔριον εἰς κλίβανον βαλλόμενον, ὁ Θεὸς οὕτως ἀμφιώννυσι,
πόσῳ μᾶλλον ὑμᾶς, ὀλιγόπιστοι; ™ Καὶ ὑμεῖς μὴ ζητεῖτε τί φάγητε ἣ τί
πίητε, καὶ μὴ μετεωρίζεσθε, ™ ταῦτα γὰρ πάντα τὰ ἔθνη τοῦ κόσμον ἐπιζητεῖ:
ὑμῶν δὲ ὁ Πατὴρ οἶδεν ὅτι χρήζετε τούτων. 51 1 Πλὴν ζητεῖτε τὴν βασιλείαν 3 mat. 6. ss.
A wn .' lel 4 , ε a
τοῦ Θεοῦ, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν.
ποίμνιον, ὅτι " εὐδόκησεν ὁ Πατὴρ ὑμῶν δοῦναι ὑμῖν τὴν βασιλείαν. (FF) 8 Πω-
(F) 5. Μὴ φοβοῦ, τὸ μικρὸν
k Matt. 11. 25,
26.
λήσατε τὰ ὑπάρχοντα ὑμῶν, καὶ δότε ἐλεημοσύνην, (35) ' ποιήσατε ἑαντοῖς τμειι. 5. 20.
ch. 16. 9.
βαλλάντια μὴ παλαιούμενα, θησαυρὸν ἀνέκλειπτον ἐν τοῖς οὐρανοῖς, ὅπου | Tim.6.19.
κλέπτης οὐκ ἐγγίζει, οὐδὲ σὴς διαφθείρει: ™ ὅπου γάρ ἐστιν ὁ θησαυρὸς ὑμῶν,
ἐκεῖ καὶ ἡ καρδία ὑμῶν ἔσται. (35) δ᾽ "Ἔστωσαν ὑμῶν αἱ ὀσφύες περι- mEph.6 14.
1 Pet. 1. 18.
ta νι pace λύ , 86 Ν ε a 9 9 θ ,
εζωσμῶναι, καὶ "ot λύχνοι καιόμενοι, * καὶ ὑμεῖς ὅμοιοι ἀνθρώποις προσ- α Matt. 25. 1, te.
δεχομένοις τὸν κύριον ἑαυτῶν, πότε ἀναλύσει ἐκ τῶν γάμων, ἵνα ἐλθόντος καὶ
, > θέ 3 ’, 9 A 185) $7 0 , e PY + é A a
κρούσαντος εὐθέως ἀνοίξωσιν αὐτῷ: (7) 51 " μακάριοι οἱ δοῦλοι ἐκεῖνοι, οὗς o Matt. 24.48.
ἐλθὼν ὁ κύριος εὑρήσει γρηγοροῦντας: ἀμὴν λέγω ὑμῖν, ὅτι περιζώσεται καὶ
ἀνακλινεῖ αὐτοὺς, καὶ παρελθὼν διακονήσει αὐτοῖς: ® καὶ ἐὰν ἔλθῃ ἐν τῇ
, aA \ 3 A a ~ »¥ Q 9 ψ 4 , >
δευτέρᾳ φυλακῇ, καὶ ἐν τῇ τρίτῃ φυλακῇ ἔλθῃ, καὶ εὕρῃ οὕτω, μακάριοί εἶσιν
οἱ δοῦλοι ἐκεῖνοι. (τ) ὃ ἢ Τοῦτο δὲ γινώσκετε, ὅτι εἰ ἤδει ὁ οἰκοδεσπότης p Matt. 14.43.
a9 ε , ν Η , dy. δὶ οὐκ ἂν ἀφῇ ὃ a 2 Pets. 19.
ποίᾳ ὥρᾳ ὁ κλέπτης ἔρχεται, ἐγρηγόρησεν ἂν, καὶ οὐκ ἀφῆκε διορυγῆναι 3.8. 5. 10.
τὸν οἶκον αὐτοῦ. “0 Καὶ ὑμεῖς οὖν γίνεσθε ἕτοιμοι: ὅτι ὥρᾳ οὐ δοκεῖτε,
ὁ Υἱὸς τοῦ ἀνθρώπου ἔρχεται.
& 10. 16.
419 Εἶπε δὲ αὐτῷ ὁ Πέτρος, Κύριε, πρὸς ἡμᾶς τὴν παραβολὴν ταύτην λέγεις, g Matt. 24. 45—
ἢ καὶ πρὸς πάντας ; (5) 43 Εἶπε δὲ ὁ Κύριος, Tis ἄρα ἐστὶν ὃ πιστὸς οἰκονόμος
καὶ ὁ φρόνιμος, ὃν καταστήσει ὁ κύριος ἐπὶ τῆς θεραπείας αὐτοῦ, τοῦ διδόναι ἐν
καιρῷ τὸ σιτομέτριον ; * μακάριος 6 δοῦλος ἐκεῖνος, ὃν ἐλθὼν ὁ κύριος αὐτοῦ
changeful tide and billows of worldly anxiety, ambition, and vanity.
. Epist. i. 18. 110);
uctuat eetu” (Virg. An. viii. 19), The
, μετεώρων
“πλιουσῶν αὑτῶν, chm in medio mari παυίρατοπί ; add. Thucyd. i. 48
suspensi, de iis,
metaphora petita sit ἃ navibus, que vento et fluctibus in alto jac-
tantur. Notabilis hanc in rem est locus Philonis de Monarch. p.
817, A, quem Lasnerus attulit : γνῶθι δὲ σαντὸν καὶ μὴ συμπερι-
φίρον ταῖς ὑπὲρ δύναμιν ὁρμαῖς καὶ ἐπιθυμίαις, μηδέ σε τῶν
φίκτων ἔρως αἱμέτω καὶ μετεωριζέτω' τῶν γὰρ ἐφικτῶν
οὐδενὸς ἀμοιρήσειε. Pertinet οἱ huc focus Josephi Ant. viii. 8. 2,
ubi sermo eet de populo anxié exspectante, quid responsi ab Roboamo
laturi sint: ὡς συνῆλθον ἀκονσόμενον ἐπὶ πλῆθος τῇ τρίτῃ τῶν
ἡμερῶν, μετεώρου τοῦ λαοῦ παντὸς ὄντος, καί τι λέγοντος
ἀκοῦσαι τοῦ βασιλέως ἑσπουδακότος. Ap. Cic. ad Attic. v. 11;
xv. 14; xvi. δ. μετέωρος dicitur, incertus εἰ dulius, is, quem anceps
cura premit. 2 Macc. v. 17. ἐμετεωρίζετο τὴν διάνοιαν."
82. τὸ μικρόν the emall flock, ly in its beginning, and
despised as such by the world. bat re a flock, the flock of Christ the
Good Shepherd, Who will judge all Nations, and separate the Sheep
from the Gonts.
88. πωλήσατε τὰ ὑπάρχοντα] See Matt. xix. 21, and below,
xviii. 22. Sell, i.e. do not Near it for yourself; do not (like the
Tich fool, vv. 1, 19) call them your fruits; do not consider yourself
as the proprielor of your goods, which are not ‘res maxcipi,’ but for
we; not κτήματα, but χρήματα. Regard others as the proprietors
of them, and yourself as their steward; regard them not as ᾿
but as God's (see 1 Chron. xxix. 12—14. Dan. ii. 20; v. 28), for He
can recall them in ἃ night (v. 20). Be rich to Him; dedicate them
to Him; divest yourself of them; alienate them; sell them; sell
them to God, and dispose of them in mercy, as need may require, to
your children (1 Tim. v. 8), to the poor, and, above all, and in all, to
Christ ; and so lay up your goods in purses that will never wax old.
St. Busil says (in Homil. de Avaritia), ‘It is the bread of the
hungry which thou receivest, it ie the garment of the naked which
thou hoardest in thy chest, the shoes of the beggar which rot in thy
keeping. Art thou not a robber for counting as thine own what thou
hast received to distribute?" And St. Cyrtl here, “‘In order that
you may obtain the eternal riches despise this world’s wealth.”
“Our Lord's command,” says St. Basil, regul. breves, 92, “ teaches
us not to cast away as evil what we have, but to distribute ;" and
Bede adds, “ this is not a command that no money be kept ones
Saints for their own use, since we read that our Lord Himself a
bag, but that righteousness should not be neglected for fear of
verty.””
3s. Sogou περιεζωσμέναι---λύχνοι καιόμενοι] See Matt. xxv. 1.
And see the Homily of Greg. M here, xii. 50, and in Ev. i. 13,
p. 1482. See Eph. vi. 14. 1 Pet. i. 18. To be girded (says St.
Cyril) signifies activity ; to have the light burning signifies knowledge
and love. See also St. Aug. (Serm. cviii.): ‘‘ Lumbos accinctos
habere, ab omnibus illicitis concupiscentiis abstinere ; hoc est debe-
mus fervere et lucere operibus bonis, hoc est lucernas ardentes
81. πε χώσιται] Chriat will gind Himself to serve them who
stand with οἷν loins girt to receive Him. (St. Cyril.)
40. ἵτοιμοι) Matt. xxiv. 44. Luke xxi. 34.
42. τίς ἄρα] See on Matt. xxiv. 45—51.
-- Ppoviuce] Not merely the faithful, but the pradent. The
Article ὁ is found in B, D, E, G, H. K, Q, 8. V, and brings out the
great truth that faithfulneas is p ἃ that faithlessness is
folly.
Z2
(+) “ ᾿Εὰν δὲ εἴπῃ ὁ δοῦλος ἐκεῖνος ἐν τῇ καρδίᾳ
(2) 47 τ᾿ Ἐκεῖνος δὲ ὁ
172 ST. LUKE XII. 44—59.
εὑρήσει ποιοῦντα οὕτως, “ ἀληθῶς λέγω ὑμῖν, ὅτι ἐπὶ πᾶσι τοῖς ὑπάρχουσιν
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ἀπ᾽ αὐτοῦ, μήποτε κατασύρῃ σε πρὸς τὸν κριτὴν, Kal ὁ κριτής σε παραδῳ
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41, woddds] i.e. πληγάς. (Cp. 2 Cor. xi. 24.) Similar elli
are ἀπὸ μιᾶς (Luke a 18), ( A : vo,
80. ὕδατοε, μαλακὰ, ac. ἐνδύματα
On the accusative after δαρήσεται, g. Matt. xx. 22, βάτ-
τισμα βαπτισθῆναι, cf. Glass. Phil. ¢ δ: 398. On
Matt. x. 15; and on the doctrine that there will
of glory and misery hereafter, sce Chrys. Hom. xli. in 1 Cor., ἐν
λευκοῖε.
and by that baptism of blood which they will shed, I shall overcome
Satan, and deliver Mankind from his power. 3
Our Lord, ὁ Μάρτυς ὁ πιστὸς v. i. 5; iii, 14), the true and
faithful Martyr, thus set the example, according to which the Apostles,
who were tried and ξυτιβοὰ like silver in the fire of suffering (see on
Mark ix. 49), looked forward with joy to the time when they would
be “ offered up * (2 Tim. iv. 6), and welcomed the fire and the wild
νώμης (Matt. x. 42); ψυχροῦ,
(Matt xi. 8). Cf. Rev. 1. 4, ἐν
the meaning, cp. on
be diferent degrees
in
βασιλείᾳ πάντες οὗ τῶν αὐτῶν ἀπολαύσονται. St. A
Lue. vi., “‘Sicut incrementa virtutum item increments premiorum.”
Cp. St. ae Enchir. cap. 113; and de Civ. Dei, ii. 30; and on
Ps. cl. ; ‘and others 4.5 by Gerhard, Loci Commun. vol. ix. p. 702;
De viti eterna, § 129.
49. πῦρ ἦλθον βαλεῖν] See also ver. 51, and on Matt. x. 34, and
on xviii. 7, and Luke xvii. 1; and yet Christ says (John xiv. 27),
εἰρήνην ἀφίημι ὑμῖν, εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν.
— τί θέλω, εἰ ἤδη ἀνήφθη] Our Lord uses two metaphors—one
from fire, the other from water. The sense seems to be as follows:
Such is the effect of human corruption and Satan's malice, that My
Coming, which is an embassy of Love, will be the signal of a confla-
tion of strife. See Tertullian c. Marcion. iv. 29, ‘“Ipse Christus
interpretabitur illius A og ualitatem. Putatisne venisse Me
mittere in terram? Non, dico vobis, sed separationem : Igitur ignem
eversionis intendit, qui pacem negavit. Quale prelium tale et incen-
dium.” I Myself, Who am Love iteelf, shall be the first object of its
fury. The fire is already kindled which is to consume Me as its
victim. But τί θέλω; what do J will? 1 by whose will the furious
elements have been quelled. 1 who said to the τ, θέλω, καῦ-
αρίσθητι (Matt. viii. 3), What do I will? To do my Father's Will
—to suffer (Matt. xxvi. 39). I lay down My life willingly ; No one
can take it from Me against My Will (John x. 18). hat is My
desire, if it has been already kis ? that is, lit by others. He thus
8. us against the supposition that He is the ΑΙ μέλον of the fire.
ο, it is kindled by the malice of Satan and of man. And Christ is
ite Victim. But He is a willing Victim. Far from shrinking from
the fire in which, like the Paschal Lamb, He is to be immolated as a
holocaust, He is ready to be offered, He is now about to give Himself
up for the sacrifice. ἧς is going up to Jerusalem to be there slain.
Or, to change the figure, 1 fave a baptism to be baptized in, the
baptism of ἃ sea of suffering, the baptism of My own Blood. (See
Matt. xx. 22.) But τί θέλω: what do 1 desire? To pass through
the Red Sea of my own Blood; I long for that time. See Thenph,
and . here. St. Irenaeus, i. 18, “valde propero ad illud.”
1 am stradened till it is fulfilled; for so, and eo only, can the world
be saved; and by that fire which Satan and evil men have kindled,
beasts with holy exultation. See δέ. Jgnat. ad Rom. cap. 5, πῦρ, καὶ
σταυρὸς, θηρίων τε συστάσεις, κατὰ. Cf. ad Rom. 4. Sm: 4,
ἐγγὺς μαχαίρας, ἐγγὺς Θεοῦ᾽ μεταξὺ θηρίων, μεταξὺ Θεοῦ. They
could as We went through fire and water, ‘aa thou broughtest us
forth into a wealthy place (Ps. Ixvi. 11).
650. συνέχομαι] ‘coarctor, angor animo.’ Cp. viii. 37. Acts
xviii. 5. 2Cor.ii. 4. ὡσανεὶ ἀγωνιῶ, διὰ τὴν βρωδύτητα. (Euthym.)
The nearer He is to His Passion the greater His yearning for it.
58. πατὴρ ἐφ' υἱῷ--νύμφη ἐπὶ τὴν πενθερὰν αὑτὴν] Why in
the former case is ἐπὶ with a dative and in the latter with an accusa-
tive? In the former He is speaking of natural relationships, in the
other of affinity. In one case the division grows up from withén, in
the other it a to be stirred up from without. The parents fall
out of themselves with their own children; the mother-in-law is
excited against her daughter-in-law.
54. ὅταν ἴδητε] Matt. xvi. 2.
gue ee the cloud which portends rain (1 Kings xviii. 41).
56. ὑποκριταῇ Ye who deceive others and yourselves. See on
Matt. xxiii. 13.
57. τί δὲ καὶ dg’ ἑαυτῶν ov κρίνετε τὸ dixacov;] On the design
of such appeals in Scripture to Natural Light, see Hooker, II. iv. and
IIL. viii. Cp. 1 Cor. x. 15; xi. 18. 1 Thess. v. 21; and see Origen
and Bede here.
68. ὡς yap ὑπάγειεἾ Seo on Matt. v. 25,26. For the Latin
κοδμάντης, ΕΗ Luke uses the Greek λεπτόν. (Seo xxi. 2; and
above, “Introductory Note.”) The ἀντίδικος here is interpreted by
St. Aug (Serm. cix. 3) to be the Word of God. “ Adversarius cet
nobis, quamdiu sumus et ipsi nobis. Si peccas, dicit tibi, Noli.
Adversarius est voluntatis tus, donec fiat auctor salutis tue. Quam-
ibi ini es, inimicum habes sermonem Dei. Esato tibi
amicus, et concordas cum ipeo. Audi, et concordasti; et finith vid
(i. 6. vite tum) non timebis judicem. Pro Judice invenies Patrem;
ἊΝ ministro sevo angelum tollentem in sinum Abrahe, pro carcere
aradisum.”
Otherwise, the Word which Christ has spoken, that will con-
demn you at the last Day (John xii. 48).
ST. LUKE XIII. 1—18.
ΧΙΠ. (39 | Παρῆσαν δέ τινες ἐν αὐτῷ τῷ καιρῷ ἀπαγγέλλοντες αὐτῷ περὶ
τῶν Γαλιλαίων, ὧν τὸ αἷμα Πιλάτος ἔμιξε μετὰ τῶν θυσιῶν αὐτῶν. 3 Καὶ
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παρὰ πάντας τοὺς Γαλιλαίους ἐγένοντο, ὅτι τοιαῦτα πεπόνθασιν ; ὃ Οὐχὶ, λέγω
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λῶνι αὐτοῦ πεφυτευμένην, καὶ ἦλθε ζητῶν καρπὸν ἐν αὐτῇ, καὶ οὐχ εὗρεν.
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δὲ ἀποκριθεὶς λέγει αὐτῷ, Κύριε, ἄφες αὐτὴν καὶ τοῦτο τὸ ἔτος, ἕως ὅτου σκάψω
Ν aN ν », 4 3165 9 ἂν Ὶ v4 4 > δὲ , >
περὶ αὐτὴν, καὶ βάλω κόπρια: (1) ὃ κἂν μὲν ποιήσῃ καρπόν----εἰ δὲ μήγε, εἰς
τὸ μέλλον ἐκκόψεις αὐτήν.
10 Ἤν δὲ διδάσκων ἐν μιᾷ τῶν συναγωγῶν ἐν τοῖς σάββασι "" καὶ ἰδοὺ γυνὴ
ἦν πνεῦμα ἔχουσα ἀσθενείας ἔτη δέκα καὶ ὀκτὼ, καὶ ἦν συγκύπτουσα καὶ μὴ
δυναμένη ἀνακύψαι εἰς τὸ παντελές, 13 ᾿Ιδὼν δὲ αὐτὴν ὁ ᾿Ιησοῦς προσεφώνησε
καὶ εἶπεν αὐτῇ, Γύναι, ἀπολέλυσαι τῆς ἀσθενείας σον. 13 Καὶ ἐπέθηκεν αὐτῇ
τὰς χεῖρας, καὶ παραχρῆμα ἀνωρθώθη, καὶ ἐδόξαζε τὸν Θεόν. '5 "᾿Αποκριθεὶς
δὲ ὁ ἀρχισυνάγωγος, ἀγανακτῶν ὅτι τῷ σαββάτῳ ἐθεράπευσεν ὁ ᾿Ιησοῦς, ἔλεγε
τῷ ὄχλῳ, “Ἐξ ἡμέραι εἰσὶν ἐν αἷς δεῖ ἐργάζεσθαι, ἐν ταύταις οὖν ἐρχόμενοι
θεραπεύεσθε, καὶ μὴ τῇ ἡμέρᾳ τοῦ σαββάτον. 15" "᾿Απεκρίθη οὖν αὐτῷ
ὁ Κύριος καὶ εἶπεν, Ὑποκριταὶ, ἕκαστος ὑμῶν τῷ σαββάτῳ οὐ λύει τὸν βοῦν
ann ἃ BY " 2s a , . 9 δ , 16 . ὃ ὲ
αὐτοῦ ἢ τὸν ὄνον ἀπὸ τῆς φάτνης, καὶ ἀπαγαγὼν ποτίζει; 15 ταύτην δὲ,
θυγατέρα ᾿Αβραὰμ οὖσαν, ἣν ἔδησεν ὁ Σατανᾶς ἰδοὺ δέκα καὶ ὀκτὼ ἔτη, οὐκ
ἔδει λυθῆναι ἀπὸ τοῦ δεσμοῦ τούτον τῇ ἡμέρᾳ τοῦ σαββάτον; (2) "Kai
ταῦτα λέγοντος αὐτοῦ, κατῃσχύνοντο πάντες οἱ ἀντικείμενοι αὐτῷ' καὶ πᾶς
ὁ ὄχλος ἔχαιρεν ἐπὶ πᾶσι τοῖς ἐνδόξοις τοῖς γινομένοις ὑπ᾽ αὐτοῦ.
167
179
a Isa. 5. 2.
Matt. 21. 19.
ς Exod. 23. δ.
Deut. 22. 4.
Matt. 12.1, 11.
Mark 8. 2.
ch. 6. 7. & 14. 5.
John 7. 23.
d Isa. 46. 4.
GE) 18 Ἔλεγε δὲ, Τίνι ὁμοία ἐστὶν ἡ βασιλεία τοῦ Θεοῦ ; καὶ τίνι ὁμοιώσω
Cu. XIIL 1, ὧν τὸ αἷμα Πιλάτος
ἔμιξε} i.e. when they came
to the Temple to offer sacrifice there. ilate's acts of cruelty,
sco St . Ant. xviii. 14. Bell. Jud. i. 2, and ii. 9, and on his
character generally, Bp. Pearson on the Creed, Art. iv. p. 306, and
the three
because
thing to remove the objection stated by some (Trench, p. 350), that
in the Parable cannot refer to our Lord's Ministry,
Jewish Nation was not destroyed ἐπ the next year, but
notes. The suggestion of the narrative is; God must have been
specially angry with these Galileans who were cut off by a heathen,
in God's house, at His altar, and when engaged in an act of worship
to God. The Argument is similar to that of Job's friends. Job iv.
7: viii. 20; xxii. δ. :
8. ἐὰν μὴ μετανοῆτε)] A prophetic warning to the Jews, who
did not repent, and perished.
He proceeds in the Parable of the Fig-tree, to declare the future
judgments hanging over ves.
πύργος iv τῷ XsAwdu] The tower, near the fountain of
Siloa (Isaiah viii. 6), or Siloam, in the valley, on the 8.8. of Jeru-
salem (Nehem. iii. 15). Cp. Se . B. J. ii. 16; v. 12; vi. 8; and
St. Hieron. ad lea. viii. Robinson's Palest. ii. 147: see further on
John ix. 7, and vii. at end. The mention of both these incidents here
with the opinion (see above on x. 1, and note x. 30, and xiii.
δ᾽, that our Lord was now near Jerusalem.
If men may be overtaken by destruction even when sacrificing to
God in the Tenn and when they think themselves safe in the
Tower, none should put off their Repentance. ‘Except ye repent,
ye all likewise perish.”
6. συκῆν] i.e. the Jewish People (see St. Ambrose here, and
.), represented in the barren leafy fig-tree, afterwards withered
by Christ (see Matt. xxi. 19—21. Mark xi. 13—21); they who im-
puted special guilt to these Galileans; they to whom Christ hat
come now for three years, looking for fruit; a note of time and place
which seems to confirm the opinion that our Lord was now near
Jerusalem, at the end of the third year of His Ministry.
This Purable of the Fiy-tree ought to be viewed in connexion with
the withering of the Fig-tree. The Parable delivered now is the warning
crane Judgment on Jerusalem, and a prelude to it. The withering,
ich took place in the ensuing spring, just before our Lord's Cruci-
fixion, is a rehearsal, as it were, of the execution of the Judgment
denounced in the Parable. This consideration may perhaps do some-
for ears after.
δ᾽ 15] On these verses, see the exposition of Greg. M. Hom. in
. XXXi.
1. ἱνατί καὶ τὴν γῆν καταργεῖ) καταργεῖ = ποιεῖ ἀεργόν
Eur. Phen. 760. Ezra iv. 2]. 23; ν. δ; vi. 8. Why does it not
only bear no fruit, but (καὶ, also) hinder the /and from bearing any,
by occupying the place of a better tree? It is itself sterile; and (so
to speak) it sterilizes the soil.
9. κἂν μὲν ποιήσῃ καρπόν] If s0, well. Examples of ἃ similar
aposiopesis may be seen in 2 Sam. v. 8. 1 Chron. iv. 10; xi. 6. Mark
ix. 23. Luke xix. 42.
11. γυνή] The woman, bowed by prea fa may represent the
Church raised and invigorated Dae St. Ambrose, who
observes the succession of incidents here, the Jewish Nation threatened
in the Fig-tree; the Church restored in the Woman. ‘In Synagoge
typo arborem excidi jubet, in Ecclesie feminam δαὶ ναὶ."
ἴω. ἐπολέλνσαιἢ perfect. xv. 16.
1δ. ὑποκριταί) ὑποκριτὰ Elz, ϑ80ο.,Β,0,Ε, ΚΙ, Μ,8. Ορ.0.17.
10. ἣν ἔδησεν ὁ Σωτανᾶς] Satan, the Enemy, the Author of all
evil, physical and moral, in the World. See Matt. xiii. 28. 39.
Here is an answer to the question, πόθεν τὸ κακόν:
— τῇ ἡμέρᾳ τοῦ σαββάτου] Seo St. Iren. iv. 19, who shows
that in doing ihe works of mercy on the Sabbath Day, to the glory
of God who instituted the Sabbath, Who is ever working the greatest
good on the Sabbath Day, for the spiritual health of man for whom
“the Sabbath was made,” Christ did, in the highest sense of the
word, the law of the Sabbath. Cp. on Jobn v. 17, and see St.
Ambrose here.
18. ἔλεγε δέ] See Matt. xiii. 31—83. St. Luke had just said,
κατῃσχύνοντο πάντες ol ἀντικείμενοι αὑτῷ καὶ wae ὁ ὄχλος
ἔχαιρεν ἐπὶ πᾶσι τοῖς γινομένοις ὑπ’ αὑτοῦ. Here seems to be
the clue for the introduction of what follows, viz. that, as now all
Christ's enemies were confounded, and all the People rejoiced in all His
works, so He Himself prophesied that it will be at the end; namely,
174
e Matt. 13. 51-
33.
f Matt. 9. 35.
Mark 6. 6.
Matt. 7. 13, 14.
ohn 7. 34.
& 8. 21. & 13. 33.
Rom. 9. 31.
h Matt. 7. 22, 23.
i Matt. 8. 12.
j Matt. 8. 11.
k Matt. 19. 30.
1 Heb. 2. 10.
ST. LUKE XIII. 19—33.
αὐτήν; 9." Ὁμοία ἐστὶ κόκκῳ σινάπεως, ὃν λαβὼν ἄνθρωπος ἔβαλεν εἰς
κῆπον ἑαντοῦ, καὶ ηὔξησε καὶ ἐγίνετο εἰς δένδρον μέγα, καὶ τὰ πετεινὰ τοῦ
οὐρανοῦ κατεσκήνωσεν ἐν τοῖς κλάδοις αὐτοῦ. (55) 9 Πάλιν εἶπε, Τίνι ὁμοιώσω
τὴν βασιλείαν τοῦ Θεοῦ; 7 Ὁμοία ἐστὶ ζύμῃ, ἣν λαβοῦσα γυνὴ ἐνέκρυψεν
εἰς ἀλεύρου σάτα τρία, ἕως οὗ ἐζυμώθη ὅλον.
(ὦ @ {Kat διεπορεύετο κατὰ πόλεις καὶ κώμας διδάσκων, καὶ πορείαν
ποιούμενος εἰς ἹΙερουσαλήμ. (55) % Εἶπε δέ τις αὐτῷ, Κύριε, εἰ ὀλίγοι οἱ
σωζόμενοι; ὋὉ δὲ εἶπε πρὸς αὐτούς, 3 “᾽4γωνίζεσθε εἰσελθεῖν διὰ τῆς
στενῆς πύλης, ὅτι πολλοὶ, λέγω ὑμῖν, ζητήσουσιν εἰσελθεῖν, καὶ οὐκ ἰσχύ-
σουσιν" (2) 3 ἀφ᾽ οὗ ἂν ἐγερθῇ ὁ οἰκοδεσπότης καὶ ἀποκλείσῃ τὴν θύραν, καὶ
ἄρξησθε ἔξω ἑστάναι καὶ κρούειν τὴν θύραν λέγοντες, " Κύριε, Κύριε, ἄνοιξον
ἡμῖν; καὶ ἀποκριθεὶς ἐρεῖ ὑμῖν, Οὐκ οἶδα ὑμᾶς πόθεν ἐστέ. * Τότε ἄρξεσθε
λέγειν, ᾿Εφάγομεν ἐνώπιόν σον καὶ ἐπίομεν, καὶ ἐν ταῖς πλατείαις ἡμῶν ἐδίδαξας,
7 Καὶ ἐρεῖ, Λέγω ὑμῖν, οὐκ οἶδα ὑμᾶς πόθεν ἐστὲ, ἀπόστητε ἀπ᾽ ἐμοῦ, πάντες οἱ
ἐργάται τῆς ἀδικίας. (5) 3. "Ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὃ βρυγμὸς τῶν
ὀδόντων, ὅταν ὄψησθε ᾿Αβραὰμ καὶ ᾿Ισαὰκ καὶ ᾿Ιακὼβ, καὶ πάντας τοὺς
προφήτας ἐν τῇ βασιλείᾳ τοῦ Θεοῦ, ὑμᾶς δὲ ἐκβαλλομένους ἔξω. ὅ 1 Καὶ
ἥξουσιν ἀπὸ ἀνατολῶν καὶ δυσμῶν, καὶ ἀπὸ βοῤῥᾶ καὶ νότον, καὶ ἀνακλιθή-
σονται ἐν τῇ βασιλείᾳ τοῦ Θεοῦ. (Fr) © " Καὶ ἰδοὺ, εἰσὶν ἔσχατοι, ot ἔσονται
πρῶτοι: καί εἶσι πρῶτοι, ot ἔσονται ἔσχατοι.
(22 5. Ἔν αὐτῇ τῇ ἡμέρᾳ προσῆλθόν τινες Φαρισαῖοι, λέγοντες αὐτῷ,
Ἔξελθε καὶ πορεύου ἐντεῦθεν, ὅτι Ἡρώδης θέλει σε ἀποκτεῖναι. ™ Καὶ εἶπεν
αὐτοῖς, Πορευθέντες εἴπατε τῇ ἀλώπεκι ταύτῃ, ᾿Ιδοὺ, ἐκβάλλω δαιμόνια καὶ
ἰάσεις ἐπιτελῶ σήμερον καὶ αὔριον, ' καὶ τῇ τρίτῃ τελειοῦμαι. * Πλὴν δεῖ με
that though now the Gospel is despised as a mere κόκκος σινάπεως,
et it will spread its branches through the world; ris ἃ it is now
ut ἃ Jittle leaven, it will leaven the whole lump. And thus theso
Parables are connected with what follows; If the Gospel is thus to
be generally diffused, will they who are eaved be few? and with the
warning that the gate of life is narrow, and that entrance is not to be
gained without ἀγωνισμὸς (v. 24), and that all who do evil will be
cast out (υ. 27); and that many who now hear the Gospel but do not
obey it, and who are invited to eat and drink at Christ's table, will
lead in vain at the great day, that they have had Christ's Word and
βαιτοιοευι, and that some of tho first in privileges here, will be last
at the judgment hereafter; and that many among the children of the
Kingdom, who rely on their lineage from Abraham (see Matt. iii. 9.
John viii. 33—56), will be cast out; and many of the Gentiles shall
come in from all the ends of the Earth . 29—30), and sit down
with Abraham, Isaac, and Jacob, and all Prophets in the King:
dom of God. Let not then the servants of Christ despond, but loo!
τ faith and hope, ᾿ oe as with godly pei the end. :
. KOKK are grain cast in ἃ len waxes a great tree,
and covers the earths, ΄ ΜΕ
“ Except a grain (κόκκος) fall into the ground and die, it abideth
alone: but if it die, it bringeth forth much fruit” (John xii. 24).
The grain (κόκκος, 1 Cor. xv. 37) is not oe except it die.
The body of Christ sown in the ierias of Calvary (John xix. 42)
is the seed of the Church—of ite life of grace here, and of its resur-
rection to glory hereafter. (Cp. St. Ambrose and Burgon here.)
22. εἰς ᾿Ιερουσαλήμ)] In order to be there for the Passover, where
He would suffer (see above, on x. ]). Where there were most dis-
eased in soul, there the Physician of souls goes. (Theoph.) Thither
the Good Shepherd goes to lay down His life for the sheep.
23. εἰ ὀλίγοι of σωζόμενοι) The preeent participle is used by
way of anticipation, in a future sense, as in St Clement of Alexan-
dria’s treatise, τίς 3 σωζόμενος πλούσιος, vol. ii. p. 935, ed. Potter.
So ἀποφορτιζόμενον, Acts xxi. 8. λυομένων. 2 Pet. iii 11. ἐπολ-
λυμένον, 1 Pet. i. 7. καταργουμένων, 1 Cor. ii. 6, and of ἀπολ-
λόμενοι, and οἱ σωζόμενοι, 2 Cor. ii. 15; and see Winer, Gramm.
N. T. p. 322.
On the connexion, see on Ὁ. 18. Perhaps the enquirer su
that salvation was only for the Jews; and could not reconcile that
prevalent opinion with our Lord's previous discourse.
To these questions concerning others, our Lord replies, by exhort-
ing the enquirers to work out their own sulvation by doing their own
duty, and so diverts them from curious and unprofitable speculations.
Cp. Jobn xxi. 21, 22. Acts i. 6—8; and see above, on x. 29, and
below, on xvii. 37.
29. ἀπὸ βοῤῥὰ] ἀπὸ is not found in A, D, E, H, K, 8, V, X.
81. ‘Hpaéns) 6 tetrarch of Galilee. This incident may at
first seem at variance with what has been said on x. 1, and on xiii.
4.6. But it must be remembered, that Herod was Ruler of Perea
as well as of Galilee; and that John the Baptist had been put to
death at Machaerus, where Herod had a Palace (Joseph. B. J. vii. 6.
Antiq. xvii. 8 and 11), about ten miles east of Jericho, and thi
east of a iS Matt. μὰ apy 29, and creat x. 1, 46,
speak of our ing in Pera@u (ra ὅρια τῆς "I jas πέραν
τοῦ ‘lupédeov), whence He over the river Jordan, and so
came to Jericho, and thence to Bethany and Jerusalem for His Pas-
sion. (Luke xviii. 35. Matt. xx. 29. Mark x. 46.) Herod had put
John to death, not in Galilee, but Perea; and if our Lord was now,
as scems probable, in Perea or near it, it was very likely that the
Pharisees should endeavour to intimidate Him with a threat of
Herod's anger. And what follows (vv. 3335) concerning Jerusa-
lem seems to prove that the incident must have occurred in its neigh-
acre, which our Lord could not quit (v. 33), because He must
ie at lem.
82. ἀλώπεκι} On Herod's character. formed on that of Tiberius,
in subtlety and dissimulation, see Luke iii. 19. Mark viii. 15,
Joseph. Ant. xviii. 4. "" Personam ogit,” says Wetstein, “ servi αἱ
Tiberium, domini apud Galileos, amici Sejano, Artabano, fratribus
suis Archelao, Philippo, Herodi altero, quorum studis erant diver-
sissima et inter se, et a studiis Herodis ipstus.”
Our Lord asserts His divine prophetical character by open rebuke
of the civil Ruler of His own Coun In the discharge of the samo
office, which authorized and required the utterance of language not
suitable to other lips (2 Pet. ii. 10. Jude 8.), He denounces woes
on the Seribes and Pharisees, (Matt. xxiii, 15. 23-29. Luke xi.
425
— ταύτῃ] this fox. Our Lord does not say ἐκείνῃ, but ταύτῃ,
i,e, this here ; meaning, perhaps, to intimate (see St. Cyril, Thenphyl
that there was as much subtlety in those, who under a semblance of
friendship, but desiring to rid themselves of Him Who weakened their
influence with the people flocking to hear Him, told Him of Herod's
intentions, as in Herod himeelf. The Pharisees were identified with
Herod, in conspiring against Christ. There was more of astuteness
and by iy Be their pretended friendship of the Jewish teachers in
Jerusalem, in the open enmity of the tetrarch of Galilee. The
πὶ , therefore, was for the Jews themselves as well as for
erod.
— σήμερον] “Formula σήμερον, αὔριον καὶ τῇ τρίτῃ (scl.
ἡμέρᾳ) sive a v. 33 legitur, τῇ ἐχομένῃ. proverbil vita Tabuises
videtur apud Judsos, quo spatium temporis futuri quodcunque breve
significarctur. Hebraica formule erry Oy Ory ite legitur. Hos,
vi. 2. Exod. iv. 10; νυ. 14." (Kuin.) Cp. Matt. vi. 80. James iv. 13.
The sense is, the times and seasons are in My hand, not in
yours or in Herod's. When “My hour is come,” then I will la
down My life: and this will be at α time when you and Hered will
ST. LUKE XIII. 34, 35. XIV. 1—16.
id ν Ψ Ν aA > , ’ ν > > ,
σήμερον καὶ αὔριον καὶ τῇ ἐχομένῃ πορεύεσθαι: ὅτι οὐκ ἐνδέχεται προφήτην
ἀπολέσθαι ἔξω “Ἱερουσαλήμ. (55) 4 “ Ἱερουσαλὴμ, Ἱερουσαλὴμ, ἡ ἀπο-
κτείνουσα τοὺς προφήτας, καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὑτὴν,
ποσάκις ἠθέλησα ἐπισυνάξαι τὰ τέκνα cov, ὃν τρόπον ὄρνις τὴν ἑαυτῆς
νοσσιὰν ὑπὸ τὰς πτέρυγας ; καὶ οὐκ ἠθελήσατε.
ὁ οἶκος ὑμῶν: Λέγω δὲ ὑμῖν, ὅτι οὐ μή με ἴδητε, ἕως ἂν ἤξῃ ὅτε εἴπητε,
Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίον.
XIV. (23). Καὶ ἐγένετο, ἐν τῷ ἐλθεῖν αὐτὸν εἰς οἶκόν τινος τῶν ἀρχόντων
τῶν Φαρισαίων σαββάτῳ φαγεῖν ἄρτον, καὶ αὐτοὶ ἦσαν παρατηρούμενοι αὐτόν.
2 καὶ ἰδοὺ, ἀνθρωπός τις ἦν ὑδρωπικὸς ἔμπροσθεν αὐτοῦ. ὃ." Καὶ ἀποκριθεὶς
ε 53 aA x ‘ AY ay ,ὔ la 4 aA
ὁ ᾿Ιησοῦς εἶπε πρὸς τοὺς νομικοὺς καὶ Φαρισαίους λέγων, Ei ἔξεστι τῷ σαβ-
βά θ », ε δὲ ε ’ 4 Δ. » 4 27 ; Ν Α
τῷ θεραπεύειν ; οἱ δὲ ἡσύχασαν. * Καὶ ἐπιλαβόμενος ἰάσατο αὐτὸν, καὶ
ἀπέλυσε. (17) δ" καὶ ἀποκριθεὶς πρὸς αὐτοὺς εἶπε, Τίνος ὑμῶν vids ἢ βοῦς
εἰς φρέαρ ἐμπεσεῖται, καὶ οὐκ εὐθέως ἀνασπάσει αὐτὸν ἐν τῇ ἡμέρᾳ τοῦ σαβ.
βάτου; ° Καὶ οὐκ ἴσχυσαν ἀνταποκριθῆναι αὐτῷ πρὸς ταῦτα.
(=) 7 Ἔλεγε δὲ πρὸς τοὺς κεκλημένους παραβολὴν, ἐπέχων πῶς τὰς πρωτο-
κλισίας ἐξελέγοντο, λέγων πρὸς αὐτούς, ὃ "Ὅταν κληθῇς ὑπό τινος εἰς γάμους, «
μὴ κατακλιθῇς εἰς τὴν πρωτοκλισίαν, μήποτε ἐντιμότερός σου ἢ κεκλημένος ὑπ᾽
αὐτοῦ, 3 καὶ ἐλθὼν ὁ σὲ καὶ αὐτὸν καλέσας ἐρεῖ σοι, Δὸς τούτῳ τόπον, καὶ τότε
ἄρξῃ per’ αἰσχύνης τὸν ἔσχατον τόπον κατέχειν. “ANN ὅταν κληθῇς, πορευ-
θεὶς ἀνάπεσε εἰς τὸν ἔσχατον τόπον, ἵνα ὅταν ἔλθῃ ὁ κεκληκώς σε εἴπῃ σοι,
Φίλε, προσανάβηθι ἀνώτερον: τότε ἔσται σοι δόξα ἐνώπιον τῶν συνανακειμένων
σοι. (55) "' Ὅτι πᾶς ὁ ὑψῶν ἑαντὸν ταπεινωθήσεται, καὶ ὁ ταπεινῶν ἑαυτὸν
ὑψωθήσεται. (=) 13 "Ἔλεγε δὲ καὶ τῷ κεκληκότι αὐτὸν, Ὅταν ποιῇς ἄριστον
ἢ δεῖπνον, μὴ φώνει τοὺς φίλους σου, μηδὲ τοὺς ἀδελφούς σον, μηδὲ τοὺς
συγγενεῖς σον, μηδὲ γείτονας πλουσίους, μήποτε καὶ αὐτοί σε ἀντικαλέσωσι,
+ , , 9 és 13 3 > ν Lal δ AY άλ, AY
καὶ γένηταί σοι ἀνταπόδομα. ANN ὅταν ποιῇς δοχὴν, κάλει πτωχοὺς,
9 Va AY AY 4 Q 4 é ν 3 Bd > 5 a
ἀναπήρους, χωλοὺς, τυφλοὺς, 4 καὶ μακάριος ἔσῃ, ὅτι οὐκ ἔχουσιν ἀνταποδοῦ-
ναΐ σοι, ἀνταποδοθήσεται γάρ σοι ἐν τῇ ἀναστάσει τῶν δικαίων.
ἰδ ᾿Ακούσας δέ τις τῶν συνανακειμένων ταῦτα, εἶπεν αὐτῷ, Μακάριος ὃς
φάγεται ἄρτον ἐν τῇ βασιλείᾳ τοῦ Θεοῦ. (5) 16 “Ὁ δὲ εἶπεν αὐτῷ, “AvOpwrds
3 a
5 °"18ov, ἀφίεται ὑμῖν
175
m Matt. 23. 37—
89
Lev. 26, 31, 82.
9. 69. 25.
Tsa. 1.7.
Dan. 9. 27.
Micah. 8. 12.
a Matt. 12. 10.
b Exod. 23. 5.
Deut. 22. 4.
ch. 13. 15.
Prov. 25. 6, 7.
ἃ Job 22. 29.
e Neh. 8. 12.
Tob. 4. 7.
Prov. 3. 9, 28.
fsa. 25. 6.
Matt. 22. 2.
Rev. 19. 9.
kill Me,—but, as far as the time is concerned, against your own will.
(See Matt. xxvi. 5.)
— τελειοῦμαι] Cp. John xix. 28, τετέλεσται, and Heb. ii. 10,
διὰ παθημώτων τελειῶσαι. τελειοῦσθαι is the word ially
applied to the glorious consummation of a Martyr's death. ‘Bee the
ancient Inscription concerning St. Thomas, in Routh, Rel. Sac. i. 376,
ὁ ἅγιος Owuae λόχι λόγχῃ) ὑπὸ ᾿Ινδίᾳ τελειοῦται. You and
Herod may unite with Pontius Pilate, and imagine that you have put
an end to Christ; but His end is the beginning of His glory, His
Death is the entrance into Life: where you suppose that you have
destroyed Him, there He is perfected.
88. πλὴν δεῖ ue—wopevecOut} Besides, and yet—i.e. notwith-
standing Herod and you desire to destroy Me here and now, I must
needs continue to walk 3 you cannot arrest My in preachin,
and working, till | go up to Jerusalem. Christ is Lord of place an
time; and Ἢ they seek to kill Him now and here, He proceeds
undisturbed in His course, till He goes and offers Himeelf as the
Lamb of God at the Passover at Jerusalem. The word πορεύεσθαι,
as here used by Christ, is the Hebr. ; ny, to walk, i.e. to proceed in a
certain track (701) of life, action, and beneficence. He takes up the
same word as had been used by them, but (as often) gives it a higher
sense. dei, says St. Cyril, signifies not necessity, but will. What
Christ wills must be.
84, Ἱερουσαλήμ] See Matt. xxiii. 37.
36. ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν] especially that Holy House
which twas God's House, but is become your house, being made “a
den of thieves,” that is left to you, being soon about to be deserted by
God. (Theuphyl.) See on Matt. xxiv. 15.
— ob μή με ἴδητε) This prophecy was to have a double fulfilment,
firet on Christ's triumphal entry (see Matt. xxi. 9. Mark xi. 9.
Luke xix. 38); and secondly (one yet future), in the conversion of
the Jews. See on Matt. xxiii. 39.
Cu. XIV. 1. Φαρισαίων] Though our Lord knew their malice,
yet He vouchsafed to be their guest, that He might feed them with
a i τ life and with the instruction of His wonderful works,
t. il,
( 8. cornea i.e. to their thoughis.
5. vide} So A, B, E, G, H, K, L, V. ὄνος, Elz. But vide
ὑμῶν has a special force here. You haere’ cond children from ἃ pit
on the Sabbath; may not 7 deliver My children, who are also sons of
Abraham, from the bonds of Satan on the Sabbath ? Cp. xiii. 16.
There is another reason for preferring the reading vide. The
ment proceeds from a thing of greater value to one of less. You
deliver your children, and even your oren, on the Sabbath. Shall not
I much more deliver my creatures and children? If ὄνος were the
true reading. it should follow after βοῦς (as in xiii. 15), and not pre-
cede it. Scriptures often say “ox and ass" (Exod. xxiii. 12,
Deut. xxii. 10. Isa. i. 3; xxxii. 20), but never “ass and ox.”
7. ἔλεγε δέ] These Parables (7—24) are naturally connected with
the occasion, and show how the repast of the body may be made the
ban βρὲ the sont Gesrikla ends aC xian ae
. μὴ φώνει} i.e. prefer mercy. is mode of teaching
πειὸ κοὐ εικαλ δι of a particular duty by comparing it with
another, by means of a prohibition or negative, see on Matt. ix. 13.
- καὶ γένηταί σοι ἀνταπόδομα] “ Hospitalem esse remuners-
turis affectus est avaritie.” (St. A ,
14. μακάριος ἔσῃ] Because they eannot recompense thee. Let
us therefore (says Chrysostom) not be disappointed and troubled at
net receiving a recompense from men on carth; rather let us be
troubled when we receive it, lest we learn to look for reward on earth,
and 80 lose our reward in heaven.
— ἀναστάσει τῶν δικαίων] When all shall rise (Bede), and the
Just be rewarded, and thou with them. The dead in Christ shall
rise first (1 Cor. xv. 23, 1 Thess. iv. 16), and be first judged and
rewarded (Matt. xxv. 34. 41).
15. φάγεται ἄρτον] See on Matt. xv. 2.
‘ie On these verses see Greg. M. Hom. in Ev. xxxvi.
Ρ. i
176
6 Prov. 9. 2, 5.
h John 5. 40.
Matt. 22. 3.
{ Matt. 11. 5.
j Matt. 21. 48.
& 22. 8.
Acts 18. 46.
k Matt. 10. 37,
38.
Deut. 13. 6.
& 33.9.
1 Rom. 9. 13.
m Rey. 12. 11.
n Matt. 5. 18.
Mark 9. 50.
ST. LUKE XIV. 17—34.
τις ἐποίησε δεῖπνον μέγα, καὶ ἐκάλεσε πολλούς. 1 δ Καὶ ἀπέστειλε τὸν δοῦλον
αὐτοῦ τῇ ὥρᾳ τοῦ δείπνον εἰπεῖν τοῖς κεκλημένοις, ἜἜρχεσθε, ὅτι ἤδη ἕτοιμά
ἐστι πάντα. 1%" Καὶ ἤρξαντο ἀπὸ μιᾶς παραιτεῖσθαι πάντες. Ὁ πρῶτος εἶπεν
αὐτῷ, ᾿Αγρὸν ἠγόρασα, καὶ ἔχω ἀνάγκην ἐξελθεῖν καὶ ἰδεῖν αὐτὸν, ἐρωτῶ σε,
ἔχε μὲ παρῃτημένον. 19 Καὶ ἕτερος εἶπε, Ζεύγη βοῶν ἠγόρασα πέντε, καὶ
πορεύομαι δοκιμάσαι αὐτὰ, ἐρωτῶ σε, ἔχε μὲ παρῃτημένον. ™ Καὶ ἕτερος εἶπε,
Γυναῖκα ἔγημα, καὶ διὰ τοῦτο οὐ δύναμαι ἐλθεῖν. 31 ' Καὶ παραγενόμενος 6
δοῦλος ἐκεῖνος ἀπήγγειλε τῷ κυρίῳ αὐτοῦ ταῦτα. Τότε ὀργισθεὶς ὁ οἰκοδεσ-
πότης εἶπε τῷ δούλῳ αὐτοῦ, ΓΕξελθε ταχέως εἰς τὰς πλατείας καὶ ῥύμας τῆς
πόλεως, καὶ τοὺς πτωχοὺς καὶ ἀναπήρους καὶ χωλοὺς καὶ τυφλοὺς εἰσάγαγε ὧδε.
® Καὶ εἶπεν ὁ δοῦλος, Κύριε, γέγονεν ὡς ἐπέταξας, καὶ ἔτι τόπος ἐστί. 3 Καὶ
εἶπεν ὁ κύριος πρὸς τὸν δοῦλον, "Efe εἰς τὰς ὁδοὺς καὶ φραγμοὺς, καὶ ἀνάγ-
κασον εἰσελθεῖν, ἵνα γεμισθῇ ὁ οἶκός μον" * 4 λέγω γὰρ ὑμῖν, ὅτι οὐδεὶς τῶν
ἀνδρῶν ἐκείνων τῶν κεκλημένων γεύσεταΐ μου τοῦ δείπνου.
(+) 3 Συνεπορεύοντο δὲ αὐτῷ ὄχλοι πολλοί: καὶ στραφεὶς εἶπε πρὸς αὐτούς,
361 Εἴ τις ἔρχεται πρός με, ' καὶ οὐ μισεῖ τὸν πατέρα ἑαντοῦ καὶ τὴν μητέρα,
καὶ τὴν γυναῖκα καὶ τὰ τέκνα, καὶ τοὺς ἀδελφοὺς καὶ τὰς ἀδελφὰς, " ἔτι δὲ καὶ
τὴν ἑαυτοῦ ψυχὴν, οὐ δύναται μοῦ μαθητὴς εἶναι. 51 Καὶ ὅστις οὐ βαστάζει
τὸν σταυρὸν αὐτοῦ καὶ ἔρχεται ὀπίσω μον, οὐ δύναται μοῦ εἶναι μαθητής.
(2 3. Τίς γὰρ ἐξ ὑμῶν, θέλων πύργον οἰκοδομῆσαι, οὐχὶ πρῶτον καθίσας
ψηφίζει τὴν δαπάνην, εἰ ἔχει τὰ εἰς ἀπαρτισμόν ; 3 iva μήποτε, θῶντος αὐτοῦ
θεμέλιον, καὶ μὴ ἰσχύοντος ἐκτελέσαι, πάντες οἱ θεωροῦντες ἄρξωνται ἐμπαίζειν
αὐτῷ, * λέγοντες, Ὅτι οὗτος ὁ ἄνθρωπος ἤρξατο οἰκοδομεῖν, καὶ οὐκ ἴσχυσεν
ἐκτελέσαι. ὃ: Ἢ τίς βασιλεὺς, πορευόμενος συμβαλεῖν ἑτέρῳ βασιλεῖ εἰς
πόλεμον, οὐχὶ καθίσας πρῶτον βουλεύεται, εἰ δυνατός ἐστιν ἐν δέκα χιλιάσιν
ἀπαντῆσαι τῷ μετὰ εἴκοσι χιλιάδων ἐρχομένῳ ἐπ᾿ αὐτόν ; ὃ) εἰ δὲ μήγε, ἔτι
πόῤῥω αὐτοῦ ὄντος, πρεσβείαν ἀποστείλας ἐρωτᾷ τὰ πρὸς εἰρήνην. (35) 8 Οὕτως
οὖν πᾶς ἐξ ὑμῶν, ὃς οὐκ ἀποτάσσεται πᾶσι τοῖς ἑαυτοῦ ὑπάρχουσιν, οὐ δύναται
μοῦ εἶναι μαθητής. (3) *° Καλὸν τὸ ἅλας" ἐὰν δὲ τὸ Gras μωρανθῇ, ἐν τίνι
16. πολλούεἾ i.e. the whole Jewish People, by the Baptist, by
+ His Apostles, by His Disciples, and by Himself.
18. ἀπὸ μιᾶς] i.e. yvepne. i
— ἀγρὸν ἠγόρασα, κιτ.λ.}] All these excuses had been anticipated
and ted Ὁ
nuptials—a
is espoused to
— ἔχε μὲ παρῃτημένον
Whatever may be the case hin others,
to ask thee to excuse me.
It been said that this phrase is a Latinism, ‘excusatum me
am Οὔ]
y our Lord's teaching that there was another field for
which they ought to sell all and buy it (Matt. xiii. 44); another
ἃ to be followed (Luke ix. 62. See ὃ
teaches that there is 8 marriage-feast to be A yagen fore all earthly
i marriage-feast in which the so
Christ (2 Cor. xi. 2).
25. ὄχλοι πολλοί] Great Multitudes were following Him. But
He foresaw that Multitudes would fall away from Him, and that
Multitudes would soon cry ‘ Crucify Him’ (Matt. xxvii. 22. Luke
xxiii. 2)). He shows that He their hearts and foresees the
future; and winnows them (as Gideon did his 32,000, reduced to 300,
Judges vii. 1—8) by prophecies of trial and tribulation.
26. οὐ μισεῖ on Matt. ix. 13, and cp. Matt. x. 37. We
must hate (i.e. renounce and forsake) all things—our friends, our
relatives, our own lives, if they draw us off from Christ. (
We are to love our enemies; and that man is best loved, who, if he
tempts us from God by words of carnal wisdom, is not heard. (Greg.
Hom. 37 in Evang.) That which is bettered by being neglected or
th , as an evil counseller in his evil counsel, is best loved by
being hated. We must not allow other men’s evil to overcome our
on xii. 47.
2 δῃὰ now He
is not only a guest, but
There is an emphasis on the pronoun.
, who can and ought to come, I
habeas ;* but, as Meyer observes, ἔχιν is often used in Greek writers
to signify 8 relative possession : ‘ have me as yours ;* but in a certain
relation, i.e. as one excused by you on my entreaty. The applicant
does not wish to detach himself from the lord, he wishes to be
accounted his friend and dependent, but on terms of his own.
Here is the point of application to many who are willing to be
Christ’s on terms of their own making; who will not accept His
offers of grace in His Way, e.g. by the Word and Sacraments, but
think to be saved in a way of their own.
21.) “ πλατείας latiores, ῥύμας a tiores vias.” (Fosen.)
— πτωχοὺς καὶ ἀναπήρους, κιτ.λ.} Such were all then in Hea-
then lands: without the Gospel the world was a vast Hospital of
Incurables (Eph. ii. es
28. ἀνάγκασον] Use #0 much zeal and importunity, that they
may feel constrained to come in (2 Tim. iv. 2). And the word shows
the great power of the Gospel which would convert the Heathen from
vice and idolatry to God. (Theops.)
On the use of ἀναγκάζω, see Gal. ii. 8.14; vi. 12. That this
text does not authorize the application of violence in propagating
religion, see Grof., and above, note on ix. 55, “ Aliter compultt
δ us pro Judaismo insaniens, aliter Paulus servus Jesu Christi.”
.)
οὐδεὶς τῶν ἀνδρῶν] On the rejection of the Jews and the
DT of the Gentiles, see Matt. xxi. 43; xxii. 8. Acts
xiii, 46,
good, but endeavour, for their sakes as well as our own, to overcome
evil with (βοῦν. xii. 21). Cp. St. Ambrose here.
— μοῦ] emphatic, and 00 placed also in v. 27 and v. 33. He
may be a man's disciple without such sacrifices as these; but he can-
not be Christ's.
28—31. πύργον--πόλεμον] Our Lord had been giving high and
heavenly precepts, and tells us that if we would erect our tower, i.e.
build up our lives and elevate ourselves to their spiritual altitude, wo
must first sit down and count the cost; we must frame our account
ee lasee amount of difficulty and suffering. (Cp. Gregor. Moral
in Evang.
He hi speaking also of spiritual warfare against the power-
Enemy of our ποῖον We area prepare our forces accordingly.
(St. Cyril.) Whosoever he be of you that foreaketh not all that he
hath cannot be My disciple. (See v. eh
38. τὰ εἰς ἀπαρ.ἢ A, E,G,H, Μ, 8. wpde, Els. But it is
n to calculate and count not only whether we have what
tends toward (πρὸς), but what will reach to (els), completion.— pdt
has a proper place in v. 82.
84. καλὸν τὸ ὅλας, x.7.A.] If a man, especially one who ought
to teach others, and, like salt, oak gtirk from corruption, lose
his savour and become eae (sal infatuatum) how shall he be
Tecovered and reseasoned? (Bede.) See on Matt. v. 18,14. Mark
ix. 50. Heb. vi. 1—7.
ST. LUKE XIV. 35. XV. 1—12.
177
᾿ἀρτυθήσεται; δ᾽ Οὗτε εἰς γῆν οὔτε eis κοπρίαν εὔθετόν ἐστιν ἔξω βάλλουσιν
αὐτός. Ὁ ἔχων ὦτα ἀκούειν ἀκονέτω.
XV. (Ὁ | "Ἦσαν δὲ ἐγγίζοντες αὐτῷ πάντες οἱ τελῶναι καὶ οἱ ἁμαρτωλοὶ + Mt 9.10.
ἀκούειν αὐτοῦ. 7 Kat διεγόγγνζον οἱ Φαρισαῖοι καὶ ot Γραμματεῖς λέγοντες,
Ὅτι οὗτος ἁμαρτωλοὺς προσδέχεται, καὶ συνεσθίει αὐτοῖς. ὃ Εἶπε δὲ πρὸς
αὐτοὺς τὴν παραβολὴν ταύτην λέγων, (5) 4° Τίς ἄνθρωπος ἐξ ὑμῶν, ἔχων υ mate. 19. 12.
ἑκατὸν πρόβατα, καὶ ἀπολέσας ἕν ἐξ αὐτῶν, οὐ καταλείπει τὰ ἐννενηκονταεννέα
2 a 4 A , AY . » a ν ν > 4 δε LY ean
ἐν τῇ ἐρήμῳ, καὶ πορεύεται ἐπὶ τὸ ἀπολωλὸς, ἕως εὕρῃ αὐτό ; Καὶ εὑρὼν «Ἐπον. 54. 16.
ἐπιτίθησιν ἐπὶ τοὺς ὥμους ἑαυτοῦ χαίρων, 5 " καὶ ἐλθὼν εἰς τὸν οἶκον συγκαλεῖ 4 Ps. 119. 176.
: οὐς saci Χοιρῶν, ΟΝ : COV TU RANEY Ὑ Pet. 2.25,
τοὺς φίλους καὶ τοὺς γείτονας, λέγων αὐτοῖς, Συγχάρητέ μοι ὅτι εὗρον τὸ
πρόβατόν μον τὸ ἀπολωλός.
7. Λέγω ὑμῖν, ὅτι οὕτω χαρὰ ἔσται ἐν τῷ
; χαρὰ ἔσται ἐν τῷ ech.s.a2.
οὐρανῷ ἐπὶ ἑνὶ ἁμαρτωλῷ μετανοοῦντι, ἢ ἐπὶ ἐννενηκονταεννέα δικαίοις, οἵτινες
οὐ χρείαν ἔχουσι μετανοίας. (5) ὃ Ἢ τίς γυνὴ δραχμὰς ἔχουσα δέκα, ἐὰν :
ἀπολέσῃ δραχμὴν μίαν, οὐχὶ ἅπτει λύχνον, καὶ σαροῖ τὴν οἰκίαν, καὶ ζητεῖ
ἐπιμελῶς ἕως ὅτον εὕρῃ;
-Ξ
eve a μὴ
ἑνὶ ἁμαρτωλῷ μετανοοῦντι.
1 Εἶπε δὲ, "Ανθρωπός τις εἶχε δύο υἱούς"
9 καὶ εὑροῦσα συγκαλεῖται τὰς φίλας καὶ τὰς
γείτονας λέγουσα, Συγχάρητέ μοι ὅτι εὗρον τὴν δραχμὴν ἣν ἀπώλεσα.
180) wer 9 , ca x », 9. 9 aA 3 , aA A 93h
γ) Οὕτω, λέγω ὑμῖν, χαρὰ γίνεται ἐνώπιον τῶν ἀγγέλων τοῦ Θεοῦ ἐπὲ τ κοι. 18. 25,52.
(29 3 καὶ εἶπεν ὁ νεώτερος
Cu. ΧΥ͂. 1, ἦσαν ἐγγίζοντεεἾ On this
Homily of Greg. Μ. in Evang. χχχίν. p. 1601.
Here is another example of our Lord's teaching growing out of a
particular incident (see above, x. 1; xii. 13; xiii. 4), and then illus-
trated and explained by the Evangelist by means of other discourses
delivered by Christ at other times.
The two first parables, that concerning the Sheep and the Piece
of Silver, refer directly to the objection of the Pharisees (in v. 3), not
so the third parable (v. 11). See note there.
It may be observed here generally that the Holy ayn writing by
St. Luke to the Gentiles is specially careful to record, and loves to
dwell upon in this Gospel, the merciful sayings and acts of our
Blessed Saviour to—
Foreigners, 6. g. Samaritans (x. 33; ix. 52; xvii. 16).
Despised Jews as publicans a 1; xviii. 10).
Penitent sinners generally (xiii. 4). Cp. iv. 25—27; and see
the parables in this chapter.
2. διεγόγγυζων) “ διὰ certandi significationem addit.” Hermann
ad Viger. p. 856. (Meyer.
τὰ ἐννενηκονταιννέα ἐν τῇ ἐρήμῳ] ἴρημος is down, or
ture-land, woodland, &c., opposed to the cify.—not necessarily ἃ
rren wilderness. (See above, Matt. v. 1.) It is used by LXX for
Hebr. 137) (midbar), which is a large plain for pasture. See Gesen.
in v.
The ninety and nine left by the “Good Shepherd” (John x. 11.
14. 16) are the myriads of heaven. “ Αὐκοίοετο, Archangelorum,
&c., innumerabiles greges,” St. Ambrose, who adds, ‘‘ Dives Pastor,
cujus omnes nos centesima sumus.”
The one lost Sheep is Mankind. (Cp. Isa. liii.6. Ps. cxix. 176.)
“ Ovis illa, que perierat in Adam, levatur in Chrieto.” (St. Ambrose. )
5. ἐπὶ τοὺς Sous] On His Shoulders; for He bare our sins on
His own body on the Tree (1 Pet. ii. 24. Isa. 11}, 4—16, Heb.
ix. 28). ‘*Humeri Christi crucis brachia sunt,” says St. Ambrose,
“ MMlic pees mea deposui, in illa patibuli nobilis cervice requievi.”
6. οἶκον] His home—heaven is Christ's home and the home of
Christians.
— τὸ πρόβατόν μου] See on v. 8.
1. ἁμαρτωλῷ μετανοοῦντι) that is, He does not joy over the
sinner asa sinner, but over him repenting; over his repentance, over
the sinner ceasing to sin.
On these modes of ing, in which human affections are
ascribed to Almighty God, see Glass. de ᾿Ανθρωποπαθείᾳ, Phil.
Secr. Lib. v. Tract i. c. 7, p. 726. The whole Treatise deserves
attention.
— ἢ ἐπὶ ἐννενηκονταεννέα)] See on Matt. xviii. 18, where μᾶλλον
is expressed. On the ellipsis μάλλον, see Ecclus. xxii. 15. 2 Mac.
xiv. 42. Pa. cxviii. 8,9. (Valek.)
— οὐ χρείαν ἔχουσι petavoiat] This is to be explained from
Matt. xvii. 13, τοῖς μὴ πεπλανημένοιε.
Perhaps also there may be a tacit censure of the Pharisees
ὧν. I, 2), who imagine themselves to have no need of tance.
Matt. ix. 12, where the phrase οὐ χρείαν ἔχουσι occurs in this
sense. See note there.
8. τίς γυνή] The Church of Christ. (St. Ambrose.) See note
on v. 9.
, tov. 10, see the
Ὁ σαροῖ τὴν οἰκίαν. Even as early as the time of Greg. M. the Latin
oe Church of Rome had here ‘ everti¢ domum' for ‘ ever-
OL. 2.
— δραχμήν)] Man, created in the image of God, and engraven
with the divine superscription. (See on Matt. xxii. 2].) ‘Non
mediocris hwc drachma, in qué Regis est figura. Imago Regis census
Ecclesie est. Nos drachma Dei sumus.” Cp. Aug. in Ps. cxxxviii,
“ Quid est drachma? Nummus in quo imago Imperatoris nostri.”
(St. Ambrose.)
9. εὑροῦσα] There is the same order here as in other parables of
Christ (Matt. xiii. 3—38), where first He describes His own office as
the Sower of the Seed, of the good es in the field, of the mustard-
seed. And then subordinately and last of all He pourtrays that of
the woman (v. 33), i.e. His Church, infusing the leaven of His
Gospel into the mass of human society till the whole is leavened.
So here; first Christ is represented as the Shepherd, and the
sheep is called His nr (τὸ πρόβατόν μον, v. 6), for He came
ore fom. Heaven to seek and to save it, and to bring it back on His
oulders.
The Sheep is Christ's; but the woman lights a candle (ors
word) and sweeps! the house where she herself dwells (Tert.
Heret. xiv.), and she does not call the piece of silver her own. The
ic sinner, stamped with God's image, though marred and
immed, is not her's, but God's; and she owns that she lost it, ἣν
ἀπώλεσα (v. 9), perhaps by neglect, which is ‘not imputable to
Christ, Who came to seek and to save τὸ ἀπολωλός (0. 4, 5).
10. μετανοοῦντι) emphatic. See v. 7.
11, εἶπε δέ] It does not appear that this parable was delivered on
the same occasion as the former.
There is often a chasm of time between the hs ; of which
the latter is prefaced by εἶπε δέ. See xiii. 18. 20, and xii. 13, 22.
41. 51, and note on x. 13.
This ie the more necessary to be observed here, because in some
excellent works on the Parables the scope of the parable seems to be
missed, through an endeavour to identify the younger son with sin-
ners within the Church (such as the Publicans), and the elder son is
made to represent the self-righteous in the same Church.
It is alleged indeed by some, that the two sons must be of the
same dit tion, the Jewish ; and that the yonnger son could not be
the Gentile World, for that was never in God's house. But surely
this is a very narrow view of Human Nature. Cp. Burgon here.
For an excellent exposition of it, see St. Jerome iv. 149, and cp. St.
Chrysost. v. 720—726, Orat, 112.
The true interpretation of this portion of the Chapter seems to
be as follows:
Publicans and sinners had resorted to Christ to hear His teach-
ing. The Pharisees murmur against Him for receiving sinners and
eating with them. He says in a parable that He, the Son of God, had
come down from heaven for the express purpose of doing that at which
they, in their ignorance, cruelty, and unthankfulness, murmured ;
and that He has placed in the world His Church for the restoration
of penitent sinners, whose repentance and pardon, though cavilled at
by self-righteous and evil men, is a cause of great joy to the Angels
et Ce ΤΙ ett a pin pst Ἂς
e Holy Spirit having reco’ these parables, to
another, enl μ ing our view of God's love to the whole world, the
Jew and Gentile, represented by the two sons; showing that al/ men
are children of one Father; that all were originally brought up in one
Ceara de an eee es SNS SO Ee
rit” See his homily on this passage, Hom. xxxiv. p. 608: ‘‘ Domus ever-
sitwr, cm conscientia perturbatur.” x
4a
178
ST. LUKE XV. 13—23.
αὐτῶν τῷ πατρί, Πάτερ, δός μοι τὸ ἐπιβάλλον μέρος τῆς οὐσίας" καὶ διεῖλεν
3 a Q , 13 ἢ 3 3 BY ε » AY 9 ε »
αὐτοῖς τὸν βίον. | Καὶ μετ᾽ οὐ πολλὰς ἡμέρας συναγαγὼν ἅπαντα ὁ νεώτερος
υἱὸς ἀπεδήμησεν εἰς χώραν μακρὰν, καὶ ἐκεῖ διεσκόρπισε τὴν οὐσίαν αὐτοῦ,
ζῶν ἀσώτως. \ Δαπανήσαντος δὲ αὐτοῦ πάντα, ἐγένετο λιμὸς ἰσχυρὸς - κατὰ
AY cA a Ν 3. δ 4 ε a“ 15 x Ν 39 ,
THY χώραν ἐκείνην, καὶ αὐτὸς ἤρξατο ὑστερεῖσθαι. "5 Καὶ πορευθεὶς ἐκολλήθη
ἑνὶ τῶν πολιτῶν τῆς χώρας ἐκείνης" καὶ ἔπεμψεν αὐτὸν εἰς τοὺς ἀγροὺς αὐτοῦ
βόσκειν χοίρους.
16 Καὶ ἐπεθύμει γεμίσαι τὴν κοιλίαν αὐτοῦ ἀπὸ τῶν κερα-
τίων ὧν ἤσθιον οἱ χοῖροι: καὶ οὐδεὶς ἐδίδον αὐτῷ. "7 Εἰς ἑαυτὸν δὲ ἐλθὼν
εἶπε, Πόσοι μίσθιοι τοῦ πατρός μον περισσεύονυσιν ἄρτων, ἐγὼ δὲ ὧδε λιμῷ
ἀπόλλυμαι.
Πάτερ, ἥμαρτον εἰς τὸν οὐρανὸν καὶ ἐνώπιόν σον’
es , ε ψ »“" θί 20 8 A > BY rv 6 x
υἱός σον, ποίησόν με ὡς ἕνα τῶν μισθίων σου. Καὶ ἀναστὰς ἦλθε πρὸς
@ Acts. 2. 89.
Eph. 2. 12, 17.
18 ᾽ ~ 4 Ν Ν , YS 2a 2 A
Avaor ας TOpevoopat πρὸς Tov TATEpa μον, και ἐρω auT@,
19 οὐκέτι εἰμὶ ἄξιος κληθῆναι
ΝΥ lq e a » > aA a “9 a 9 Ν ε ‘
τὸν πατέρα ἑαυτοῦ. Ἔτι δὲ αὐτοῦ μακρὰν ἀπέχοντος εἶδεν αὐτὸν 6 πατὴρ
αὐτοῦ, καὶ éom)a:
, Ὶ ὃ A é » 9. Ν », > A a
ἔσθη, καὶ δραμὼν ἐπέπεσεν ἐπὶ τὸν τράχηλον αὐτοῦ Kai
κατεφίλησεν αὐτόν. 3' Εἶπε δὲ αὐτῷ ὁ vids, Πάτερ, ἥμαρτον εἰς τὸν οὐρανὸν
h Gen. 27. 15.
& 41. 42.
Zech. 3. 3—5.
Isa. 61. 10.
a ld
τοὺς πόδας"
Α 2 7 iQ Α > 2 7 8 y aA e
καὶ ἐνώπιόν σου, καὶ οὐκέτι εἰμὶ ἄξιος κληθῆναι vids σον.
ε AY x AY 9 Ἦν» 2 AS A AY ’ὕ ΝΥ
ὁ πατὴρ πρὸς τοὺς δούλους αὐτοῦ, ᾿Εξενέγκατε τὴν στολὴν τὴν πρώτην, καὶ
. 9 + 3 " Ν᾽ ig cA 2 Ν a“ 3 aA a ε Ld 3
ἐνδύσατε αὐτὸν, καὶ δότε δακτύλιον εἰς τὴν χεῖρα αὐτοῦ καὶ ὑποδήματα εἰς
33 καὶ ἐνέγκαντες τὸν μόσχον τὸν σιτευτὸν θύσατε, καὶ φαγόντες
2 Etre δὲ
home, that the ain and misery of the Heathen was due to their own
will and act; to their defection from God, and to their desertion of
their Father's house, and to their bese of their own ways and
devices to their Father's Will and Law; that they strayed away from
their home to a far country, and made themselves aliens and ne
and without God in the world (Eph. ii. 12.17.19. 1 Pet. ii. 10. 25),
and became slaves to a cruel master, the Devil, who sent them to
feed swine and to fill their bellies with husks, to wallow, as it were,
with the swine in the mire of uncleanness (2 Pet. ii. 22), but that
God still strove with them and afflicted them with poverty and
famine in order that they might yearn for their Father's house; and
put His spirit into their hearts and made them long to return; and
that on their return towards Him He runs to meet them, and falls
on their neck and kisses them.
The Holy Spirit declares that the same jealousy which was
shown against the Publicans by some of their own fellow countrymen,
would be shown by the same elder son of God's family against his
younger brother the Gentile; but that God, who welcomed the
ped prodigal, would go out to call in his murmuring brother
Ὁ. 28).
atever might be the defection of the Gentile, or the envy
and ingratitude of the Jew, the Father of all had been ever from the
beginning gracious to all; is ever merciful to all, and ready to receive
all, both Jew and Gentile, on their repentance, to His bosom and
their home.
This Parable was also a Prophecy, and received a remarkable
fulfilment in the conduct of the Jews to the Gentiles; which proved
the prescience of Christ as shown in this Parable.
it δύο viods] ‘duos populos,” the Jew and Gentile. St. Aug.
t. Evang. ii. 33,
12. τὸ ἐπιβάλλυν) in a neuter sense. See the note on Mark
xiv. 72, ἐπιβάλλω is so used by LXX, σοὶ ἐπιβάλλει ἡ κλη-
ρονομία, 1 Macc, x. 29, 30. This word is very descriptive of
the mind of the Gentile World. As if the inheritance was not a
free gft of God; but belonged to them of right, or fell to them by
necessity, or chance. Unthankfulness and forgetfulness of God‘s
goodness are the precursors of apostasy from Him.
18. χώραν μιικρὰν, «.7.d.) ““ Oblivionem Dei—Fames est indi-
gentia i veritatis; Comes civium, aerius princeps, ad militiam
Oiaboli pertinens. Porci, immundi spiritus sub ipso; silique, secu-
lares doctrine, sterili vanitate resonantes, quibus demonia delec-
tantur.” (Cp. St. Jerome, Epist. 146.)
— ἀσώτως) “ ‘perdite ;* ‘adolescentem luxu tum.’ Upsa, si
cupiat, salus, servare prorsus non potis hancce familiam.” Terent.
Adelph. iv. 7. ὌΧ
14. ἰσχυρός] A, Β, D, L have ἰσχυρά, but St. Luke has λιμὸς
μέγας: (iv. 25). ᾿
- αὐτός] “i
rum.” Cp. v. 17.
16. ἐκολλήθη) See Luke x. 1]. Acts v. 13; viii, 29; ix. 26.
Matt. xix. 5.
16. κερατίων] the silique, or pods of the carob, i.e. xqrey (charuba),
συκῆ Αἰγυπτία. rast, Plant. i. 18. French, carouge. German,
Johannis-Lrod Baum. Cf. Pers. iii. 55. Horat. Ep. ii. 1. 123. Jure-
nal, xi. 58. Plin. N. H. xxiii. 79. They were given to swine (Colu-
mella, ΒΕ. R. vii. 9), and are called κεράτια, from their horn-like form.
Sec Wetstein and Kuinoel here, and Winer, Real. Lex. i. p. 593, v.
Jobannis-brod Baum. Robinson, Palest. iii. 272, and Trench, p. 398.
, filius Domini multorum servorum bené pasto-
— οὐδεὶς ἐδίδου] No one gave him—even husks (Meyer). But
he could take them for himself from the tree. It has a more general
eonse, as Matt. vii. 7; xix. 21.
11. εἰς ἑαυτὸν ἐλθών) “ Formula ἔρχεσθαι ele ἑαυτὸν proprié
dicitur de tis, qué deliquium animi pass αὐ se ἐ; deinde vero
transfertur ad cos, qui ad sanam mentem redeunt, qui ita aguat, ut
homines sana mentis decet. Diod. Sic. xiii. 95, τοῖς λογισμοῖς εἰς
ἑαυτοὺς ἐρχόμεναι. Arrian. Epictet. iii. 1, ὅταν els σεαυτὸν ἔλθμε.
Lucret. iv. 994, Donec discussis redeant erroribus ad se. Terent.
Adelph. v. 3. 8, Tandem reprime iracundiam, aque ad te redi.” (Kuin.)
18. ἐρὼ] ‘ Etsi Deus novit omnia, vocem tamen tum confessionis
= eee: oe at a 1 Observe, he persevered
εἰς τὸν οὐρανὸν καὶ ἐνώπιόν σου rve, he in
the resolution expressed before, in his exile (v. 18): he was not
spoiled by the father's kindness.
This is the age of true repentance and godly sorrow. not pro -
ceeding only from r amtssi; not from a sense only of pana, but of
culpa, and that not in the sight of men, but of God. See Bp. Sander-
son's Sermon on Ahab's Repentance, vol. iii. p. 13.
pe ae says that he has sinned against heaven, and so
acknowledges that heaven, and not earth, is his home; and that he
will no longer wallow in the mire of this lower world, but “ seek
the things that are above, and have his conversation in heaven.”
22. στολὴν τὴν πρώτην] στολή is a long robe, covering the
whole person: see Mark xii. 38. Luke xx. 46. And τὴν πρώτην is
τὴν τιμιωτάτην (Euthym.), ‘pretiosam.’ So Athen. 369, πρῶται
ἐσθῆτες. (Valck.) In a spiritual sense the nelsrine prodigal re-
ceives “‘principalem stolam, quam Adam peccando amiserat™
(Jerome. Gen. iii. 7), the white στολὴ, or robe of Christ's righteous-
ness (see Rev. vi. 11; vii. 14), in which Christians are clothed at
baptism, when they put on Christ. Cp. Gal. iii. 27. Rev. vi. 11; vii. 14.
— δακτύλιον) ἃ signet ring—a pledge of the Spirit (Ang.), ὁ seal,
σφραγῖδα, and an emblem of the spiritual marriage by which the
soul is espoused to Christ. Clem. Aler. (‘ Quis dives,’ ἃς.) and others
(see Bingham, xi. 1.6) call Baptism τὴν σφραγῖδα τοῦ Κυρίου,
ignaculum fidei’ (Tertullian, Apol. 21), and ‘signaculum simili-
tudinie Christi.’ (Jerome.) It may be a consignation of the
m in Baptism, and consummated in Confirmation. And
the words iwi τὴν χεῖρα and εἰς τοὺς πόδας may be added, not
without meaning, to show tha‘ now is the time for Christian labour
with the Aand, and for Christian p with the feet, in the “ ways
of God's laws, and in the works of His commandments.”
— ὑποδήμωτα)] Ephes. vi. 15. ‘“Calceamentum veneers pre-
dicatio est” (S¢. Ambrose, St. Aug.), by which we walk in the way of
saat pee rvable that ] bes, στολαὶ (cp. J
t is observable that long robes, στολαὶ, signet rings (cp. James
ii, 2. 1 Mace. vi. 15) and fea: were not allowed to be worn by
sluves, but were badges of ingenui, or free men (see Rosenm.); there
fore they are appropriately introduced here to show that the Father in
His love does not make the reerrning rodigal to be one of his Aired
servants (ο. 19), but restores him to liberty as His son. A beautiful
emblem of the blessedness of true repentance, and of God's on,
delivering from the slavery of Satan, and restoring the penitent to
the glorious liberty of the sons of God (Rom. viii. 21).
28. τὸν μόσχον τὸν σιτευτόν] Observe the article ted,
denoting something extraordinary. (Beng) ‘“ Vitulum saginatem
ideoque votivwn.” (Palck.) Nene: it may perhaps be applied
to the commemorative sacrifice of the Holy Eucharist, in which the
ST. LUKE XV. 24—32, XVI. 1—6. 179
εὐφρανθῶμεν. 34! ὅτι οὗτος ὃ vids μου νεκρὸς ἦν, καὶ ἀνέζησε: ἀπολωλὼς iver. 2.
ἦν, καὶ εὑρέθη. καὶ ἤρξαντο εὐφραίνεσθαι. 35: Ἦν δὲ ὁ vids αὐτοῦ ὁ ΓΝ
πρεσβύτερος ἐν ἀγρῷ' καὶ ὡς ἐρχόμενος ἤγγισε τῇ οἰκίᾳ, ἤκουσε συμφωνίας 17,3 1.
καὶ χορῶν: * καὶ προσκαλεσάμενος ἕνα τῶν παίδων, ἐπυνθάνετο τί εἴη ταῦτα ;
“1 Ὁ δὲ εἶπεν αὐτῷ, Ὅτι ὁ ἀδελφός σου ἥκει, καὶ ἔθυσεν ὁ πατήρ σου τὸν μόσχον
τὸν σιτευτὸν, ὅτι ὑγιαίνοντα αὐτὸν ἀπέλαβεν. 3 ᾿Ωργίσθη δὲ, καὶ οὐκ ἤθελεν
εἰσελθεῖν. ὋὉ οὖν πατὴρ αὐτοῦ ἐξελθὼν παρεκάλει αὐτόν. 3 Ὁ δὲ ἀποκριθεὶς
εἶπε τῷ πατρί, ᾿Ιδοὺ, τοσαῦτα ἔτη δουλεύω σοι, καὶ οὐδέποτε ἐντολήν σον παρ-
ἤλθον" καὶ ἐμοὶ οὐδέποτε ἔδωκας ἔριφον, ἵνα μετὰ τῶν φίλων μοῦ εὐφρανθῶ.
ὅθ τοτε δὲ 6 vids σον οὗτος ὁ καταφαγὼν σοῦ τὸν βίον μετὰ πορνῶν ἦλθεν, ἔθυσας
αὐτῷ τὸν μόσχον τὸν σιτευτόν. 81 Ὁ δὲ εἶπεν αὐτῷ, Τέκνον, σὺ πάντοτε μετ᾽
ἐμοῦ εἶ, καὶ πάντα τὰ ἐμὰ σά ἐστιν. © Εὐφρανθῆναι δὲ καὶ χαρῆναι ἔδει, ¥ 1s 35.10.
ὅτι ὁ ἀδελφός σου οὗτος νεκρὸς ἦν καὶ ἀνέζησε, καὶ ἀπολωλὼς ἦν καὶ εὑρέθη.
XVI. 1 Ἔλεγε δὲ καὶ πρὸς τοὺς μαθητὰς αὐτοῦ, ᾿Ανθρωπός τις ἦν πλούσιος
ὃς εἶχεν οἰκονόμον, καὶ οὗτος διεβλήθη αὐτῷ ὡς διασκορπίζων τὰ ὑπάρχοντα
αὐτοῦ. 3 Καὶ φωνήσας αὐτὸν εἶπεν αὐτῷ, Τί τοῦτο ἀκούω περὶ σοῦ ; ἀπόδος
τὸν λόγον τῆς οἰκονομίας gov οὐ γὰρ δυνήσῃ ἔτι οἰκονομεῖν. 3 Εἶπε δὲ ἐν
ἑαυτῷ ὁ οἰκονόμος, Τί ποιήσω, ὅτι ὁ κύριός μον ἀφαιρεῖται τὴν οἰκονομίαν
ἀπ᾽ ἐμοῦ; σκάπτειν οὐκ ἰσχύω, ἐπαιτεῖν αἰσχύνομαι: 4 ἔγνων τί ποιήσω" ἵνα
ὅταν μετασταθῶ τῆς οἰκονομίας δέξωνταί με εἰς τοὺς οἴκους αὐτῶν. 5 Καὶ
προσκαλεσάμενος ἕνα ἕκαστον τῶν χρεωφειλετῶν τοῦ κυρίου ἑαυτοῦ ἔλεγε τῷ
πρώτῳ, Πόσον ὀφείλεις τῷ κυρίῳ μου; © ὁ δὲ εἶπεν, Ἑκατὸν βάτους ἐλαίον'
καὶ εἶπεν αὐτῷ, Δέξαι σοῦ τὸ γράμμα, καὶ καθίσας ταχέως γράψον πεντήκοντα.
meritorious efficacy of Christ's sacrifico—offered ence for all on the
cross—is represented and pleaded before God, and its benefits are
applied. to the penitent and faithful soul. Hence St. Jerome say:
“ Vitulus Ipee Salvator est cujus carne pascimur, sanguine potamur ;”
dren in pursuing their ends, which are uncertain and fugitive, ought
to be exemplary to us, and should bee bacon § act upon Christians, as
stimulants, exciting them to show no less and industry in striving
to attain their ends, which are eternal in duration and infinite in
and St. Ambrose, “ Occiditur et vitulus saginatus, ut
mini, spirituali opimam virtute, per gratiam epuletur;” and δ᾽, Aug.
Vitulus ille in Corpore et san ine Dominico et offertur Patri et
pascit totam domum.” Cp. here, p. 347, ed. Mai.
25. ὁ vide ὁ wpscButepos| “ Major filius, populus Israel secun-
oon carnem in agro est; in hereditaria opulentia Legis et Pro-
etarum.””
— σνμφωνίαε) even of Angels (ev. 7. 10. Burgon.).
. ὠργίσθη---εἰσελθεῖν] He would not go into the House,
because his younger brother was there. The Jew will not enter the
Church, because the Gentile is there. “Irascitur vivere fratrem,
seca patabat extinctum ; foris stat Israel.” (Jerome, iv. 156.) See
cts xvii. 5.13; xxii. 21; xxviii. 28. As St. Ambrose says, “ Stat
foris; non excluditur ; non ingreditur, ignorans voluntatem Dei do
voeatione Gentium. Ubi cognovit, invidet et torquetur Ecclesia
bonis. Foris enim Israe] audit choream et symphoniam, eed irascitur,
br hic concinit plebis gratia, et consona populi jubilatio; sed bonus
r etiam hunc salvare cupiebat."
39. οὐδέποτε ἐντολήν] Cp. xviii. 11.
As if it were no breach of a commandment to murmur at the
eal ties of a brother (S¢. Jerome), and thut brother the heathen
worl
— ἐμοὶ οὐδέποτε ἔδωκας ἔριφον] “Quid hadum queris, chm
AGNUS est missus?” (Jerome.
80, ὁ vide συυ] He would not say ὁ ἀδελφόε μου. Contrast
with this the language of the Servant (v. 27) and of the Father (v. 32),
and contrast also ἦλθεν with ἀνέζησε (υ. 32).
— σοῦ τὸν βίον] Remark the emphatic position of σοῦ, ‘ad
dam invidiam.” ᾿
πάντοτε per’ ἐμοῦ} Cp. Rom. iii. 1, 2; ix. 4.
— πάντα τὰ ἐμὰ σά ἐστινὶ The Law. the Prophets (St. Je-
eg 5 ep, Benge). ee bah of the Τειορὶὸ in a i ἢ κυ all
© promises of the ; the means of grace and hopes of glory in
jererden: all are thine tf thou wilt be mine. Pont
88. ὁ ἀδελφός cov οὗτος νεκρὸς ἦν καὶ ἀνέζησε See what
seems to be an affecting reference to these words, Rom. xii. 15.
Cu. XVE.1L. ἔλεγε δέ] Many different interpretations have been
iven of this ble. See an account of them in Kuwinoel’s and
leyer’s notes here, and in Trench, p. 4238.
The clue to its correct exposition may be found in the fact, that
it was addressed to the disciples (v. 1), in the statement that the men
of thie world are, in to (εἰς, not ἐν) their generation (see
below, note on »v. 8) more (φρονιμώτεροι) than the children
of light are with a view to another world; and in the consequent ad-
monition (implied though not expreseed), that the present world, and
the eagerness, and diligence, and indefatigable earnestness of its chil-
value. (Cp. August. Quest. Evang. ii. 34.) Thus our Lord teaches
to elicit out of the evil we sec around us; to educe food from
ison ; and to make the children of Mammon examples to ourselves
Io ate God.
To thie is added the exhortation—arising from the subject of this
parable—to use all earthly treasure as an instrument for securing
everlasting happiness.
— ἄνθρωπο] Onr Lord begins four parables here with the
words ἄνθρωποε, or ἄνθρωπός τις, xiv. 16; xv. 11; xvi. 1.19. In
two of them the ἄνθρωπος is Almighty God; in the two latter a
rich man, The former two specially describe our benefits from God ;
the latter two our duty to Him.
— οἰκονόμον) villicum, a bailiff ; suggesting to us that we are
stewards of God. Cp. | Cor. iv. 1. (St, Ambrose.)
— διεβλήθη) Not always in a bed sense. See LXX in Dan. vi.
24, and Joseph. Ant. vi. 10.
— διασκορπίζων ‘dissipans, ‘dilapidans bona,’ wasting. It is
not said that he was guilty of embezzlement and peculation.
2. τί τοῦτο ἀκούω] ‘ What is this that I hear of thee?’ (Kihner,
ii. § 84]. Rane Fai hich perhape had
— τὸν λόγον account, or reckoning, which pei not
been latel fie for.
- μάν! not in A, D, K, and P, and perhape ought to be omitted.
8. ἐν ἑαυτῷ) ‘solus secum.’ See xvili. 4. This intimates a secret
device to be communicated only to some who would be accomplices
in the fraud and profit by it; and so their services might be counted
on—an act of collusion.
— σκάπτειν] Cf. Aristoph. Av. 1432. (Valck.)
— ἐπαιτεῖν) to become a
4. ἔγνων τί ποιήσω] Α soliloquy; a sudden thought strikes him
and he resolves what to do. Christ Aears our thoughts; and will
rereal them at the Great Day.
δ. ἵνα ἵκαστον) ‘one by one.’ It would seem that he summoned
them singly and privately one after the other, in order to secure
greater secrecy ; here was one mark of his worldly prudence.
6. Barove ἐλαίου] The tenants (like the modern alco) pele
their rent, or portions of it, t= kind. See the same usage refe to
in another parable, Matt. xxi. 34—41.
The βάτοι, my (bath), Ezek. xlv. 10, 11, 14, was the tenth of an
homer; and was for liquids what the ephah was for solids (see Matt.
xiii. 33), and held seventy-two sextarii, about nine gallons. (Joseph.
Ant. viii. 2.9. Winer, s. v. Maasse, ii. p. 41.
— σοῦ τὸ γράμμα] Not γράμμα cov. σοῦ is emphatic here and
inv. 7. And he makes Aim write the bill, Ats own bill (chirographum
or syn, pha), that he may have the evidence of Ais hand-writing, a8
& proo! ies te ταῦ Bas Meee Peet eee ἀρὰ nerera
tenant on his side. Another proof ᾽ν ia worl shrewdness,
a
180 ST. LUKE XVI. 7—13.
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szpb.s.s. σίτου καὶ λέγει αὐτῷ, Δέξαι σοῦ τὸ γράμμα καὶ γράψον ὀγδοήκοντα. ὃ" Καὶ
ἐπήνεσεν ὁ κύριος τὸν οἰκονόμον τῆς ἀδικίας ὅτι φρονίμως ἐποίησεν" ὅτι οἱ
υἱοὶ τοῦ αἰῶνος τούτον φρονιμώτεροι ὑπὲρ τοὺς υἱοὺς τοῦ φωτὸς εἰς τὴν
BY AY ε A > 9b 2 AN ea λέ , ε a tr é
bMatt.6.19. γενεὰν THY ἑαυτῶν εἰσι. Κἀγὼ ὑμῖν λέγω, ποιήσατε ἑαντοῖς φίλους ἐκ
1Tim. 6.9. τοῦ μαμωνᾶ τῆς ἀδικίας, ἵνα ὅταν ἐκλίπητε δέξωνται ὑμᾶς εἰς τὰς αἰωνίους
Tob. 4.9 σκηνάς. ©°'O πιστὸς ἐν Aayiotp καὶ ἐν πολλῷ πιστός ἐστι, καὶ ὁ ἐν
ἐλαχίστῳ ἄδικος καὶ ἐν πολλῷ ἀδικός ἐστιν. | Εἰ οὖν ἐν τῷ ἀδίκῳ μαμωνᾷ
πιστοὶ οὐκ ἐγένεσθε, τὸ ἀληθινὸν τίς ὑμῖν πιστεύσει ; 13 καὶ εἰ ἐν τῷ ἀλλο-
, ’
aMatt.6%. τρίῳ πιστοὶ οὐκ ἐγένεσθε, τὸ ὑμέτερον τίς ὑμῖν δώσει; (7) 8 “ Οὐδεὶς
οἰκέτης δύναται δυσὶ κυρίοις δουλεύειν: ἣ γὰρ τὸν ἕνα μισήσει καὶ τὸν ἕτερον
ἀγαπήσει: ἢ ἑνὸς ἀνθέξεται καὶ τοῦ érépov καταφρονήσει: οὐ δύνασθε Θεῷ
δουλεύειν καὶ μαμωνᾷ.
-- ταχέως: Quickly, on the spot; to prevent future demurs and
misgivings on the part of the tenant's conscience.
1. ἔπειτα ἑτέρω] ἕπειτα, i.e. when the first had given him the
bill and had retired and left him alone.
— ἑκατὸν κόρου] The Hebr. “ὦ (kor), the same in size as the
homer. See Ezek. xlv. 11—14; ten Attic medimni, Joseph. Ant. xv.
9. Winer, ii. p. 42.
8. καὶ ἑπήνεσεν ὁ κύριοο] The land-lord (not Christ) praised him.
— τὸν οἰκονόμον τῆς ἀδικία] ‘the fraudulent steward.’ On the
use of this genitive for an adjective, see on Matt. xxiv. 15; below,
τ. 9, μαμωνὰ ἀδικίας. xviii. 6, ὁ κριτὴς τῆς ἀδικίας. Cp. Vorst.
de Hebr. p. 252.
The master praised the sajust steward. His injustice is men-
tioned lest it should be su that shrewdness can be a substitute
for honesty. He praised him because he had acted prudently, ppovi-
cor.
᾿ In some expositions of the Parables, it is taken for granted that
the landlord discovered the artifice of the steward described vv. 5—7.
But this supposition seems to impair, if not to destroy, the
beauty and moral of the parable.
‘ow could he be said to have acted φρονίμως, if his device was
detected and ex, ? Is it probable that his master would have
allowed him to profit by the fraud? or that the debtors, who would
be forced to pay the sums due, and perhaps be punished in person,
would receive him into their houses? Is it likely that in such a case
our Lord would have propounded the steward as an example of worldly
wisdom? No; it is no where said, or hinted in the parable, that the
landlord discovered the mode by which the steward had ingratiated
himself into the affections of his tenants. What he knew was the
result. He saw with surprise and admiration that his steward, though
a wasteful person (v. 1), had so contrived matters, that he was none
the worse for being put out of the stewardship; that he was neither
forced to dig nor to beg; and though deprived of his office by his
master, was received as a welcome guest by his master's dependents!
He must therefore be a very shrewd and clever person, and deserve
credit on that account.
We know the method by which the steward managed to ingra-
tiate himself with the tenants; but we must remember that we are
reading a parablo delivered by One who readeth the secrete of all
hearts, and from Whom no artifice is hid. And we are thus reminded
that, though the steward’s earthly master did not see or discover the
collusion of the steward with each of his tenants in succession, and
even praised the result as a proof of prudence, yet we have to do with
a Landlord Who sees all things, however secret, and will hereafter
call all men to give un account of their stewardship, and bring to light
all the hidden things of darkness; and then all mere worldly wisdom
will be confounded, and end in misery and shame.
For further exposition see above on v. 1. It is obvious that
these considerations remove any objection such as was raised by some
sceptics of old inst the phrase, “the lord commended the unjust
steward.” The lord knew him only as a wasteful person (v. 1); he
knew nothing at all of his fraud in the collusion with the tenan‘s.
He only saw its result, viz. his reception into the tenants’ habitations.
8. vioi] See on Matt. ix. 15. Luke x. 6; and on uloi φωτός,
John xii. 36. Eph. v. 8. 1 Thess. v. 5. 8. ;
— ale τὴν γενεὰν τὴν ἑαντῶν] in τὰ to their generation, which
is merely transitory as contrasted with that mnie which is
αἰώνιος. They are more prudent and shrewd in regard to their contem-
poraries, persons, and things, than the children of Light are in τακατὰ
to the ns and things of their generation ; ὁ. ξ in to God
Himself and heaven, which is eternal. On the latter use of γενεὰ
as ne to an age of man see Matt. xii. 39. 41, 42. Luke xi. 31, 32.
50, 51; and on its higher sense see Matt. xxiv. 34.
9. κἀγὼ ὑμῖν λέγω i.e. you have heard what the earthly κύριος
or Jord said to Ais steward ; now hear what I your heavenly Κύριος
or Lord have to say to you who are My stewards, and will be called
by Me hereafter dwodvuvar τὸν λόγον τῆς olxovonias,—to render
the account of your stewardship.
s
— ποιήσατε ἑαντοῖς pidove] Make the poor your friends, who,
by alms received from you, and by prayers offered for you, will be—
not indeed an efficient, but an instrumental cause of your ion
into heavenly habitations. See Matt. xxv. 34—45. Cp. St Greg.
Nazian. Orat. xiv. pp. 255285, on the duty of Christian Alms-
giving; and Barrow's Spital Sermon, preached in Easter Week, 1671,
ermal rich Hareheusey of arguments for appeals to love of Christ and
6 poor in Him.
And in a higher sense make God your friend—make Christ your
friend—by a right use (not a διασκορπισμὸς, v. 1) of their goods en-
trusted to you as their steward; i.e. by employing all that you have
received from them, in body, mind, and estate, in the divine service
and for the divine glory. See Luke xii. 42, on the πιστὸς olxo-
νόμος.
— ἐκ τοῦ μαμωνὰ] Observe ἐκ, οκέ of; i. ὁ. out of what at fi
May seem to promise no such result, elicit true riches by securin
God's friendship thereby; ἐκ marks a cause or source, 1 Cor. ix. 14,
ἐκ τοῦ εὐαγγελίον Ynv. Luke xii. 15, Yon ἐκ τῶν ὑτερχόντων.
Cp. Rom. i. 4. James ii. 18. Winer, Gr. Gr. p. 352. On the word
μαμωνᾶς see Matt. vi. 24, panera τῆς ddicias,—the same thing as
ἄδικος μαμωνᾶς, v. 11 (where see note); ἱ. 6. wealth which the
steward used dishonestly, and which is often a temptation to fraud ;
for the love of money is the root of all evil (1 Tim. vi. τ and
which is iteelf deceptrve as being also sncertain (1 Tim. vi. 17) and
fugitive. Cp. Prov. xxiii. 5, and “fundus mendaz,” Horat, Od. iii.
1. 30; and “ spem mentita iy co Ep. i. 7. 87, as opposed to the
\“ justissima tellus” of Virgil, Georg. ii. 460.
— ὅταν ixdixnre] ‘when ye die.’ ἐκλείπω is used in this
sense by LXX. Gen. xxv. 8. 7; Χχχυ. Ps. civ. 29. Jer. xii.
17. 22, Tob. xiv. 1). Judith vii. 22. Cp. Bp. Pearson, Pref. in
LXX, p. 248, ed. Churton.
— εἰς τὰν αἰωνίους o.] ‘ into their everlasting habitations,’
to the houses of clay into which the steward was received by the
tenants. The φίλοι, therefore, are pre-eminently God and Christ
(ω whom alone belong αἰώνιοι σκηναὶ), and who will say, at the
reat Day, to them on the right hand, “inherit the kingdom.”
Matt. xxv. 34. See above, note on ποιήσατε---φίλουε.
St. Aug. says (Serm. xiii.), on the true use of money, “ Perde,
ne perdas; dona, ut acquiras; semina, ut metas; has ‘ dirttics’ noli
nppellere, quia vere non sunt, paupertate plenz a Bee semper
obnoxia: casibus. Ergo i/@ sunt vere divitie, quas, chm habuerimus,
rdere non possumus. Quamdii in terri sunt divitia, non sant
divitias vocat illas Mundus; Iniquitas vocat. ideo mamonam
iniquitatis vocat; quia divitias illas vocat iniquitas.”
10. iv ἰλαχίστῳ ' what is east ; for such is all earthly substance
when com with heavenly wealth, which is μέγιστος ; and the
use we make of our earthly substance, which is least, is our trial
whether we are fit to be admitted to what is greatest, that is,
the everlasting wealth of heaven. These words are referred to by
Clemens R. ii. 8, λέγει Κύριος iv τῷ εὐαγγελίῳ, εἰ τὸ μικρὸν οὐκ
ἑτηρήσατε, τὸ μέγα vis ὑμῖν δώσει; λέγω γὰρ ὑμῖν ὅτι ὁ πιστὸς
ἐν ἐλαχίστῳ καὶ ἐν πολλῷ πιστός ἐστιν.
11. εἰ οὖν ἐν τῷ ἀδίκῳ] ἄδικοε = “φῷ (sheker) ‘fallacious.’ If
you have not been faithful stewards of your earthly substance, which
1s illusory, God will not trust you with what is real, i.e. the wealth
of eternity. Cp. St. Jerome, iv. 197, ad Algas., where is an exposi-
tiun of this parable.
12. iv τῷ ἀλλοτρίῳ] for your worldly wealth is not yours, but
God's; you are not landlords, tat stewards for a time, and liable to
be called to your account at any moment (see above, xii. 20), and to
be put out of your stewardship; and if you have not been faithful in
that earthly trust which you hold of your Lord, He will not give you
that heavenly wealth, which wil] never be taken away from those to
whom it is given. “ Alienas lat terrenas facultates, quia nemo
secum cas moriens aufert.” (St. Aug. Quest. Εν. ii. 35. 1 Tim.
vi. 7; and St. Jerome, Epist. ad Algasiam.)
18. οὐδεὶε---δύναται) See Matt. vi. 24.
ST. LUKE XVI. 14—23.
(9 ™ “Ἕκουον δὲ ταῦτα πάντα καὶ οἱ Φαρισαῖοι ‘ φιλάργυροι ὑπάρχοντες,
181
e Matt. 23. 13.
£ Matt. 23. 14.
καὶ ἐξεμυκτήριζον αὐτόν. ' Kai εἶπεν αὐτοῖς, " Ὑμεῖς ἐστε οἱ δικαιοῦντες ger 10. 2.
ἑαυτοὺς ἐνώπιον τῶν ἀνθρώπων, ὁ δὲ Θεὸς γινώσκει τὰς καρδίας ὑμῶν" ὅτι
τὸ ἐν ἀνθρώποις ὑψηλὸν βδέλυγμα ἐνώπιον τοῦ Θεοῦ.
108 he ,
(4) 16 Ὁ νόμος ewer 12,
καὶ οἱ προφῆται ἕως ᾿Ιωάννον, ἀπὸ τότε ἡ βασιλεία τοῦ Θεοῦ εὐαγγελίζεται,
Ν a > 9 "ν Ld
καὶ πᾶς eis αὐτὴν βιάζεται.
(Ὁ 1 "Εὐκοπώτερον δέ ἐστι τὸν οὐ
ὃν καὶ i Matt. δ. 18.
τὴν γῆν παρελθεῖν, ἢ τοῦ νόμου μίαν κεραίαν πεσεῖν. (τ) 1} Πᾶς ὁ ἀπο- juat.s. se
λύων τὴν γυναῖκα αὐτοῦ καὶ γαμῶν ἑτέραν μοιχεύει: καὶ πᾶς ὁ ἀπολελυμένην
ἀπὸ ἀνδρὸς γαμῶν μοιχεύει.
(2 9 "AvOpwros δέ τις ἦν πλούσιος, καὶ ἐνεδι-
δύσκετο πορφύραν καὶ βύσσον, εὐφραινόμενος καθ᾽ ἡμέραν λαμπρῶς: ™ πτωχὸς
δέ τις ἦν ὀνόματι Λάζαρος ὃς ἐβέβλητο πρὸς τὸν πυλῶνα αὐτοῦ ἡλκωμένος,
21 καὶ ἐπιθυμῶν χορτασθῆναι ἀπὸ τῶν ψιχίων τῶν πιπτόντων ἀπὸ τῆς τρα-
πέζης τοῦ πλουσίον' ἀλλὰ καὶ οἱ κύνες ἐρχόμενοι ἀπέλειχον τὰ ἕλκη αὐτοῦ.
3 Ἔγφετο δὲ ἀποθανεῖν τὸν πτωχὸν, καὶ ἀπενεχθῆναι αὐτὸν ὑπὸ τῶν ἀγγέ:-
λων εἰς τὸν κόλπον ᾿Αβραάμ. ᾿Απέθανε δὲ καὶ ὁ πλούσιος, καὶ ἐτάφη" “5 καὶ
14. Φαρισαῖοι φιλάμγυροι) ‘lovers of money’ (see Matt. xxiii.
14), making Mammon their friend instead of God (see above, v. 9) ;
and regarding worldly wealth and glory as the criterion of God's
favour; ‘“‘felicitatem in hac witd et divitias maximi pendentes”
als Archzol. § 319), and allowing the love of the world to absorb
ne of God. Cp. John xii. 43. James ii. 1—8. Juseph. Ant.
‘aubsannabant, naso suspendebant,’—used Ὁ,
laagh), laugh (Ps. ii. 4; xxii. 7).
16. βδέλυγμα) ‘an abomination’ (βδελύσσω, abominor), and
specially an idul. (See Matt. xxiv. 15.) That which you worship—
tmammon—is abhorred as a false god by the Most High. For πλεον-
ea is εἰδωλολατρεία (Col. iii. δ).
16. ὁ νόμοι x.7.d.] The Law and the Prophets might indeed seem
to promise earthly rewards; but now a spiritual kingdom, with hea-
venly promises, is set up, and every one who desires to be saved must
press into it with a holy violence; that is, it is not to be gained with-
out the same anxious care and vehement endeavour which the children
of τὰν world employ for the attainment of earthly things. See Matt.
xi. 12.
And yet no one tittle of the Law, rightly understood, shall fail ;
for the Gospel is the perfection of the Law. See on Matt. v. 17.
— βιάζεται] See Matt. xi. 12,13. Cp. Luke xiii. 24. Xen. Cyr.
iii. 3, el βιασαιντο εἴσω.
17. δέ] Ihave come with the Gospel; but not to take away the
Law (Matt. v. 17).
18. was ὁ ἀπολύων] St. Luke here studiously, as it seems, uses a
word, ἀπολύω, which ancient’ Greek writers did not condescend to
apply, to divorce, which they called ἀποπέμπειν γυναῖκα. See
xi, ὦ.
— ἐξεμυκτήρ
LXX for Hebr. so |
It is supposed by some (see Xwin.) that there is no connexion
between this ἢ and what es or follows. But this is not
probable. See above, x. 1; xii. 13; xiii. 18.
This sentence was indeed uttered by our Lord on other occasions
(see on Matt. v. ὃ : xix. 8). Its repetition shows ite import-
ance; and it is fitly introduced here because it is relevant to the
subject in hand, viz, the use to be made by men of the earthly bless-
ings which God Be them, with a refutation of the Pharisaic errors
on this point. ‘is appears as follows :—
In God's Law, to which Christ had just been referring, Stealing
and Adultery are connected. Thou shalt not commit adultery ; thou
shalt not s/eud ; and thou shalt not covet thy neighbour's Auxss, thou
shalt not covet thy neighbour's wife (Exod. xx. 14, 15.17). Of all
the earthly treasures committed in trust to man, none is so precious,
none to be treated with so much reverence, as Woman—God's first
and best gift to Man in Paradise (Gen. ii. 2]—-25). ‘“ House and
Riches are the inheritance of fathers, and a prudent wife is from the
Lord” (Prov. xix. 14; xviii. 22). ‘‘ Who can find a virtuous woman,
for her price is far abuve rulies™ (Prov. xxxi. 10). ‘So ought men
to love their wives as their own bodies, even as the Lord loveth
the Church” (Eph. v. 25—28).
Bat the Pharisees asked Christ,—Whether it was lawful for a
man to put away his wife for every cause ? (Matt. xix. 3;) and it was
their practice (especially of those among them who belonged to the
school of Hillel) to treat wedlock as a mere in, and to
tie and untie the marriage knot at pleasure, and to sacrifice Matrimony
to Mammon.
Our Lord had declared the true design of the Divine Law in
opposition to the falee glosses of the Pharisees, by saying that he that
tteth away his wife, save for fornication, committeth adultery ; and
Fe that marrieth a woman that has been divorced isan adulterer. See
on Matt. xix. 3.
These considerations may serve to explain the introduction of
that declaration in this place.
— ἀπολελυμένην) any divorced woman generally. An absolute
being the inner clothing; the purple, the outer attire; the dress of
princes and nobles. Cf. Matt. xxvii. 28.
Aug. . Xiv. ᾿
20. Λάζαρος] Very appropriate as a name for a beggar, being
ὁ Ἢ (ezer), axrilinm, ‘quasi auxilio
egens ;’ or if the same as "EAsdYapor, Ἣν “pe, meaning ‘God (and
not man) is my belp.’
From the mention of this xame some have supposed that this is
not a Parable, but a History. (Cp. Cyril, p. 357.) And some have
proceeded to assign an historical name (Nivevis) to the rich man,
But the name Lazarus, by its etymology, seems to δι t that it
was adopted on account of ite meaning. “ Etiam in parabolis locus
est nomini proprio.” Cp. Ezek. xxiii. 4. (Beng.
There may be also something of a moral and spiritual meaning
here (as suggested by some of the Fathers), riz. that Christ gives His
saints ‘anew name’ (Rev. iii. 12); but that the name of the wicked,
famous though they be in this world, is blotted out ve Ixix. =
On the connexion between the Parable of and the
Raising of Lazarus at Bethany, see on Jobn xi. 1.
— ἐβέβλητο] had been hid.—to attract pity.
— ἡλκωμένο)] A, B, D, P, L, X have εἱλκωμένος, which may
be the true τολάϊ
21. ἀλλὰ καὶ οἱ κύνεε] Such was his destitution, that even the
very dogs, who were ed as unclean animals by the Jews, were
allowed to come and lick his sores (cp. St. Chrys. Hom. de Lazaro),
as if he were a corpee; and he was left to become almost food for the
dogs before his death. ὃ
. ἀπενεχθῆναι) “Α loco alieno in patriam.” ( Beng.)
— κόλπον ᾿Αβραάμ)] “Quid Abrahe sinus nisi secretam re-
quiem significat patrum?” Greg. M., Bp. of Rome, a.p. 590—604,
who in expounding this Parable says nothing of Purgatory.
Immediately after his death, his soul on its separation from the
body was carried by Angels to the place of peace and joy, where the:
faithful rest, and recline, as it were, at a spiritual uet in the
bosom (see John xiii. 23. 25 : xxi. 20) of the Father of the Faithful
Gal. iii. 9. Rom. iv. 11. 16). Cp. St. Aug. de Anima, iv. 16, in
oann. Tract xvi. The expression, “Bosom of Abraham,” as the
place of rest of faithful souls, was ae ῥρερειοτὰ to the Jews. See
Josephus de Mace. ii. p. 514, where the Maccabees say, οὕτω θανόν-
τας ἡμᾶς ᾿Αβραὰμ καὶ ‘lead καὶ ᾿Ιακὼβ ὑποδέξονται ele τοὺς
κόλπονε αὐτῶν. ( Wetst.)
This place here called Abrakam's bosom, is called Paradise, Luke
xxiii. 43. See note there. It was called “the Garden of Eden” by
the Jews. See Lightfoot here.
On this intermediate state, see the remarks and from
the Fathers quoted by Bp. Bull, Sermon on Acts i. 25 ( . fii,
vol. i. .
The Office for the Burial of the Dead, in the Book of Common
Prayer, particularly the last two prayers, declares the mind of the
Church of England on this subject.
See also an excellent volume by the Rev. T. X. Miller, “ Thin
after Death.” Lond. 1848, pp. 1—64, and the notes below, on xxiii.
48, and John xi. 11.
It is observable that the Holy Spirit, writing by St. Luke to the
Gentiles, has been svecially studious to record in this Gospel portions
of our Lord's teaching, which might serve to correct the erroneous
notions derived from heathen, mythological, and poetical representa-
tion of the Nexutu, Tarturus, Elysium, &c., concerning the state of
the soul immediately after death. Cp. Grofias, on Luke viii. 55, and
Luke xxiii, 40. 48, and Totonson, on the Gospels, pp. 192196,
182
. ST. LUKE XVI. 24—31. XVI. 1—3.
ἐν τῷ ἄδῃ ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ ὑπάρχων ἐν βασάνοις ὁρᾷ τὸν
k Isa. 66. 24.
Zech. 14. 12.
Mark 9, 44.
᾿Αβραὰμ ἀπὸ μακρόθεν, καὶ Λάζαρον ἐν τοῖς κόλποις αὐτοῦ ** καὶ αὐτὸς
φωνήσας εἶπε, Πάτερ ᾿Αβραὰμ, ἐλέησόν με, καὶ πέμψον Λάζαρον, ἵνα βάψῃ
τὸ ἄκρον τοῦ δακτύλου αὐτοῦ ὕδατος, καὶ καταψύξῃ τὴν γλῶσσάν μου, ὅτι
1 Job 21]. 18.
ch. 6. 234.
ὀδυνῶμαι ἐν τῇ φλογὶ ταύτῃ. *' Εἶπε δὲ ᾿Αβραάμ, Τέκνον, μνήσθητι ὅτι
ἀπέλαβες σὺ τὰ ἀγαθά σον ἐν τῇ ζωῇ σου, καὶ Λάζαρος ὁμοίως τὰ κακά:
νῦν δὲ ὧδε παρακαλεῖται, σὺ δὲ ὀδυνᾶσαι: “ὁ καὶ ἐπὶ πᾶσι τούτοις μεταξὺ
ἡμῶν καὶ ὑμῶν χάσμα μέγα ἐστήρικται, ὅπως ot θέλοντες διαβῆναι ἔνθεν πρὸς
ὑμᾶς μὴ δύνωνται, μηδὲ οἱ ἐκεῖθεν πρὸς ἡμᾶς διαπερῶσιν. 7 Εἶπε δέ, ᾿Ερωτῶ
οὖν σε, πάτερ, ἵνα πέμψῃς αὐτὸν εἰς τὸν οἶκον τοῦ πατρός μου, 3 ἔχω γὰρ
πῶντε ἀδελφοὺς, ὅπως διαμαρτύρηται αὐτοῖς, ἵνα μὴ καὶ αὐτοὶ ἔλθωσιν εἰς τὸν
Acts 15. 21.
ἃ 17.11.
n John 12. 10, 11.
ἀναστῇ πεισθήσονται.
a Matt. 18. 6, 7.
τόπον τοῦτον τῆς βασάνου. 39" Λέγει δὲ αὐτῷ ᾿Αβραάμ, Ἔχουσι Μωῦσέα
καὶ τοὺς προφήτας, ἀκουσάτωσαν αὐτῶν. ™ Ὁ δὲ εἶπεν, Οὐχὶ, πάτερ ᾿Αβραάμ,
ἀλλ᾽ ἐάν τις ἀπὸ νεκρῶν πορευθῇ πρὸς αὐτοὺς μετανοήσουσιν. 51 Εἶπε δὲ
αὐτῷ, Εἰ Μωύσέως καὶ τῶν προφητῶν οὐκ ἀκούουσιν, " οὐδὲ ἐάν τις ἐκ νεκρῶν
XVII. (47) '* Εἶπε δὲ πρὸς τοὺς μαθητὰς αὐτοῦ, ᾿Ανένδεκτόν ἐστι τοῦ
μὴ ἐλθεῖν τὰ σκάνδαλα, οὐαὶ δὲ δι’ οὗ ἔρχεται: 3 λυσιτελεῖ αὐτῷ εἰ μύλος
ὀνικὸς περίκειται περὶ τὸν τράχηλον αὐτοῦ, καὶ ἔῤῥιπται εἰς τὴν θάλασσαν,
b Matt. 18. 15.
ἂν a
ἣ wa σκανδαλίσῃ ἕνα τῶν μικρῶν τούτων" (+) ὃ προσέχετε ἑαυτοῖς" " ἐὰν δὲ
ἁμάρτῃ εἰς σὲ ὁ ἀδελφός σου, ἐπιτίμησον αὐτῷ' καὶ ἐὰν μετανοήσῃ, ἄφες
— ἐτάφη] perhaps in a splendid mausoleum, with a laudatory
epitaph. Notso Lazarus. (Cp. St. Chrysost. Homil. ii. de Lazaro.)
ἐν τῷ Gdn) not γέεννα, or hell, properly 20 called (seo Matt.
v. 22. 29, 80), but Sueq) (sheol), the place of disembodied spirits
(see on Acts ii. 27), and which is divided (sce v. 26) into two sepa-
rate regions, between which there is an impassable gulf fixed for
ever; and, therefore, to the general term ἄδης, is added here ἐν
βασάνοις, to indicate that his soul was in a state of anguish (cp.
. Bull, Sermon above quoted, p. 60), and “having a dreadful
expectation of a far greater torment to come.”
Hence it appears that such as we are at our death, such shall we
be at the judgment seat of Christ. “Qualis quisque ὃ vitd excessit,
talis erit ad judicium Christi. Hoc uno ore docuerunt Patres donec,
ut ait Fellas ad δὲ. Clem. ii. 7, lucrosum Purgatorii dogma venale
celum haste submitteret.” Clem. R. 1. c., μετανοήσωμεν ἕως
ἔχομεν καιρὸν μετανυΐαε᾽ μετὰ yap τὸ ἐξελθεῖν ἡμᾶς ἐκ τοῦ
κόσμον οὐκέτι δυνάμεθα ἐκεῖ ἐξομολογήσασθαι ἢ μετανοεῖν ἔτι.
St. Cyprian, Fell. p. 163, ‘‘ Qualem te invenit Dominus cim vocat,
talem te judicat.”
— ἐν βασάνοι9) long before the day of gr pene 1800 years at least.
Hence it appears from Christ's lips, that the wicked who died
under the Law were punished in another state of being; and that
the righteous were comforted, by virtue of His death, even before His
Passion. And may its efficacy not have extended beckward to those
who lived up to the natural Law which was given them ?
24. δακτύλον-.-- γλῶσσαν] these words connected with body, are
used by a common metonymy to exprese the anguish, torment, and
agony of the sox/, and more appeapestely because the sow! of Lazarus
(and all the sou/s of the faithful) are represented as resting in
“ Abraham's bosom.”
_ ‘ Anguish, torment, agony,” all words derived from bodily suf-
fein Goer, tormentum, αγωνέα), are yet usually applied to the soul.
The member γλῶσσα appears to be specified, because he had
specially sinned by sins of the palate, surfeiting and gluttony ; and
perhaps by proud and wicked words, their usual accompaniments.
— ἐν τῇ φλογὶ ταύτῃ) and therefore the pains of the wicked
immediately after their , are to their pains after the resurrec-
tion only as the pains produced by a φλὸξ, compared with thove of
λέμνη πυρός.
3δ. ἀπέλαβε.) taken off; and spent, vo that nothing now remains.
— σύ] omitted in some MSS. and Editions; but it adds to the
foree of the speech. There is a double contrast here.
— Λάζαρος ὁμοίως τὰ κακά] Lazarus exhausted his evils; as
thou thy good things—the sum total of them—in the other life.
To correct the notion that wealth, as such, excludes from happi-
ness hereafter; or that agate! as such, ensures fruition of that
happiness, it is observed by the Fathers, e.g. St. August. in an
admirable Sermon (Serm. xiv.). that the beggar is carried by
the Angels into the bosom of the rick man Abraham (Gen. xiv. 14;
XXiv. 1; who made God his friend (2 Chron. xx. 7), by ἃ right use
of this world.
On other doctrinal and practical uses to be made of this
statement, see Bp. Bull's Sermon above quoted; which may be com-
mended to attentive perusal,
26. χάσμα μέγα] “Inter hunc divitem,” says St. Ambrose here,
“et pauperem chacs magnum est, quia ta mortem nequeunt merita
mutari.” Sce also St. A . Quest. Evang. ii. 88. Matt. xii. 32.
27. ἐρωτῶ οὖν ce] This consideration for his father’s house seems
to bring out more forcibly the doctrine of the parable, that exemption
from fi t sin, such as the Pharisees indulged in, and social kind-
ness an nature, are not enough to save us from future torment;
but that we must regard ourselves and all our substance, time and
talents, as God's property, to be used in His service, and that if we
fail to do this, He will not only not “ receive us into everlasting habi-
tations,” but consign us to torments immediately on our departure
from this world; and those torments will be increased in intensity at
the Great Day, when our bodies will be raised and reunited for ever
to our souls.
28. ὅπω---- μή] in order that they may not pass.
29. Μωύσέα καὶ τοὺς προφήταε) ‘i.e. the Old Testament. See
Matt. xi. 13. Luke xvi. 16, and Hottinger, Thesaur. Philol. pp. 454
—456. Smith, Discourses on Prophecy, p. 30], and the authorities
cited in the Editor's Lectures on the Canon of Scripture, Lect. ii.
4 Here is a remarkable testimony from Christ Himeelf, speaking
by the Father of the faithful in the world of departed Spirits, that
6 Jews hare ‘ Moses and the Prophets ;” i.e. that the ‘Canon of
the Old Testament” is what it was believed by the Jews to be, viz.
the Word of God, speaking by Moses and the Prophets; and that it
had been preserved by the Jewish Church to our Lord's age (whenco
it has come down to our own) in purity and integrity; that it is
genuine, authentic, and divine, and not, as some, contradicting Christ,
would now have us believe, a mere of fragments put toge-
ther by writers more recent than ‘“‘ Moses and the Prophets;” and
that ils testimony is 90 ἐ, that they who will not receive it as such,
are in so hardened and desperate a state, that they would not be
persuaded though one rose from the dead.
Our Lord intimates also, that men come into the βάσανοι of
ἄδης, as Dives did, because they will not hear the Holy Scripture
delivered to them by God, and guarded by the Church. See next note.
81. οὐδὲ ἐάν τις ἐκ νεκρῶν ἀναστῇ} though one rose from the
dead. One did rise from the dead, and his name was Lazarus, raised
by Christ. (John xi, 44.) But the Chief Priests did not believe,
they even “consulted that they might put Lazarus to death.” (John
xii. 10, 11.) And another rose from the dead. He who raised
Lazarus raised Himeelf. Still. they would not believe, but sought to
kill them who preached the Resurrection of Christ. (Acts iv. 2, 3.)
All this was, because they would not hear “ Moses and the
Prophets.” What then will be the condition of those who refuse to
hear Moses and the Prophets, Christ and the Apostles, speaking in
the Old and New Testaments P
Cu. XVIL 1. ἀνένδεκτονἾ οὐκ ἐνδέχεται, Luke xiii. 38. The
circumstances of the case do not admit of any other result. See note
on Matt. xviii. 7.
3. λυσιτελεῖ] ‘ Tributum solvit, utilitatem affert.” (Valck.)
— pvros ὀνικόε)] Matt. xviii. 6.
8. ἐὰν duderp)] Matt. xviii. 15—21.
ST. LUKE XVII. 4—14.
188
αὐτῷ: (9) ‘Kal ἐὰν ἑπτάκις τῆς ἡμέρας ἁμαρτήσῃ els σὲ, καὶ ἑπτάκις τῆς
ἡμέρας ἐπιστρέψῃ ἐπὶ σὲ λέγων, Μετανοῶ, ἀφήσεις αὐτῷ.
(55) ὃ Καὶ εἶπον οἱ ἀπόστολοι τῷ Κυρίῳ, Πρόσθες ἡμῖν πίστιν. © Εἶπε
ε ’ ε > 4 ,’ ε , , δ 3 A ,ὕ
δὲ ὁ Κύριος, " Εἰ εἴχετε πίστιν ὡς κόκκον σινάπεως, ἐλέγετε ἂν τῇ συκαμίνῳ ¢ Matt. 7. 20.
ταύτῃ, ᾿Εκριζώθητι καὶ φυτεύθητι ἐν τῇ θαλάσσῃ, καὶ ὑπήκουσεν ἂν ὑμῖν.
(9 Τίς δὲ ἐξ ὑμῶν δοῦλον ἔχων ἀροτριῶντα ἢ ποιμαίνοντα, ὃς εἰσελθόντι
Mark 9. 23.
& 11. 23.
ἐκ τοῦ ἀγροῦ ἐρεῖ, Εὐθέως παρελθὼν ἀνάπεσε, ὃ " ἀλλ᾽ οὐχὶ ἐρεῖ αὐτῷ, “Eroi- ach. 12. 37.
μασον τί δειπνήσω, καὶ περιζωσάμενος διακόνει μοι, ἕως φάγω καὶ πίω, καὶ
μετὰ ταῦτα φάγεσαι καὶ πίεσαι σύ; " Μὴ χάριν ἔχει τῷ δούλῳ ἐκείνῳ ὅτι
ἐποίησε τὰ διαταχθέντα ; οὐ δοκῶ. 10" Οὕτω καὶ ὑμεῖς ὅταν ποιήσητε πάντα «70 22. 2, 8.
τὰ διαταχθέντα ὑμῖν λέγετε, Ὅτι δοῦλοι ἀχρεῖοί ἐσμεν: ὅτι ὃ ὠφείλομεν
ποιῆσαι πεποιήκαμεν.
Ps. 16. 2.
1 Cor. 9. 16.
Kai ἐγένετο 'év τῷ πορεύεσθαι αὐτὸν εἰς ἹΙἹερουσαλὴμ, καὶ αὐτὸς διήρχετο τον. 9. $1, 52.
διὰ μέσου Σαμαρείας καὶ Γαλιλαίας.
12 Ν 3 , 3 A »
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κώμην, ἀπήντησαν αὐτῷ δέκα λεπροὶ ἄνδρες, " οἱ ἔστησαν πόῤῥωθεν, 13 καὶ ετον. 13.46.
αὐτοὶ ἦραν φωνὴν λέγοντες, ᾿Ιησοῦ ἐπιστάτα, ἐλέησον ἡμᾶς. 16 " Καὶ ἰδὼν "τον.15.5.
εἶπεν αὐτοῖς, Πορευθέντες ἐπιδείξατε ἑαντοὺς τοῖς ἱερεῦσι. Καὶ ἐγένετο
> Matr. 8. 4.
€V ch. 5.14.
4. ἁμαρτήσῃ] ‘shall have sinned.’ So A, B, Ὁ, K, L, X.
— ἐπὶ σέ] Omitted by E, H, K, M, S, V; and A, B, and X
have πρός σε.
δ. πρόσθες ἡμῖν πίστιν] Not, ‘ inerease our faith,” but add faith
to us,—‘ appone nobis fidem,'—give faith in addition to our other
privileges, powers, and virtues.
For further exposition see below on v. 19.
6. ἐλέγετε ἄν] ‘ye would have said.’
— τῇ συκαμίνῳ] " mulberry-tree,’ ‘ morus ni, inea,” Virg.
Eel. vi. ‘Morum nigrum,” Horut. Sat. ii. 4. 22. Bil
Flora Classica, p. 229. Winer, Lex. ii. p. 62. It seems to be derived
from the Hebr. ττορῷ (shikmah), which ie rendered in the LXX by
συκάμινοε, | Chron. xxvii. 28, and in other places, The συκομορέα
.of Scripture is the Ficus ia, On the meaning of the sentence
see Matt. xvii. 20. Mark xi. 23. 1 Cor. xiii. 2.
— ὑπήκουσεν ἄν] On this verse, where the particle dy occurs
twice, Valck. makes this memorable remark : ‘‘ Apud Gracos quidem
veteres hoc usu particule ἂν nihil est vulgatum magis. In Greca
Bibliorum versione unicus est Prophetarum et Psalmorum interpres;
is septies voculam dv hunc in modum iis usurpavit. (Esa. i. 9.
Ezek. iii. 6. Obad. v. 5. Ps. liv. 13; Ixxx. 15; cviii. 9; cxxiii. 3.)
To istis quidem libris hujus usus exempla plura non reperientur.”
Would this remark aid in settling the question concerning the date
and authorship of the several classes of Books in the LKX? This
use of ἂν is rare in St. Matthew and St. Mark; more common in
St. Luke and St. John.
7. τίς δὲ ἐξ bnew] The reason why ye have not faith is, that ye
consider God as your debtor for service rendered by you, instead of
humbly regarding yourselves as indebted to Him for all your power
to serve Him, and as δούλους ἀχρείονε, servants of whom he has no
need, and who cannot be profitable to Him (Job xxii. 2; xxxv. 7.
Ps. xvi. 2. Rom. xi. 35),—i. ὁ. as not laying your Master under any
obligation, even though you should do all that He commands you ;
for that is what you owe, ὀφείλετε, σ. 10, to Him. ‘Non est eae
ficium sed officium facere quod debetis” rae Controv. ii. 13). All
your power of working in His service, and all your future reward for
service, is of His grace alone. See Rom. i. 5; iv. 4; xi. 6.
1 Cor. xv. 10. Eph. iii. 7, 8.16. Cp. Bp. Beveridge and Professor
Browne on Art. XIV. ‘on Works of Supererogation.”
The connexion, therefore, with the preceding verse is,—‘ You
ask for faith. Faith isa Grace, Grace is a gift of God; and to him
that Aath shall be given, and he shall have more abundantly.’ (Matt.
xiii. 12. Mark iv. 25. Luke viii. 18.) You must therefore have
grace,—you must be sensible that yeu have no merit of your own, for
you are not your own (1 Cor. vi. 19; vii. 23); that you owe all ser-
vice to God, whose ον are by nature and “Nemo in operibus
glorietur,” says St. » ** quia jure Domino debemus obsequium ;
et dum vivimus debemus semper operari;” and that you can do no-
thing without God; that without Him you are unprofitable; and
you must pray for His grace—for faith is the foundation of prayer
(xdons προσευχῆς βάθρον καὶ κρηπὶς ἡ πίστις, .)—and rely
on that, and ascribe all that you can do to Him alone; and then you
will have faith, and be able to remove all the obstacles in your way.
Cp. Matt. xvii. 20.
9. μὴ χάριν Exe) Does he feel obliged to? Does he retum
thanks ? 6 Apostle St. Paul seems to refer to this question, and
to put the matter in the true light, when he says of himself (1 Tim. i.
1}, χάριν ἔχω τῷ ἐνδυναμώσαντί με Χριστῷ. 2 Tim. i. 3, χάριν
ἔχω τῷ θεῷ ᾧ λατρεύω.
10. ὅταν ποιήσητε] Which will be never ; but Christ reminds us
how high the standard of duty is, in order to teach us humility.
— δοῦλοι ἀχρεῖοί ἐσμεν] Yet Christ says (Matt. xxv. 30) τὸν
ἀχρεῖον δοῦλον ἐκβάλλετε εἰς τὸ σκότος τὸ ἐξώτερον͵---«πὰ Ho
also says (xxv. 2]. 23) εὖ δυῦλε ἀγαθὲ καὶ πιστέ. Therefore,
though man cannot be profitable to God (see note on v. 7), yet one
servant may be more unprofitable than another; and all are obliged
to be δοῦλοι πιστοὶ καὶ ἀγαθοί: and in order that they may be 80,
they must be sensible that of themselves they are ἀχρεῖοι, and pray
for God's grace to make them σκεύη εἰς τιμὴν My iconion, ἐὅ-
χρῆστα ab Δεσπότῃ sit πᾶν ἔργον ἀγαθὸν ἡτοιμασμένα
2 Tim. ii. 21).
( What God will reward in us hereafter is not our desert, but His
grace in us. ‘‘Coronabit gratiam suam,” says St. A . When,
therefore, we say that we are sxprofifable servants, we speak of our-
selves abstractedly considered as ourselves, and not of God's grace in
us, which us εὐχρήστους ale διακονίαν. (2 Tim. iv. 1].
Philem. 11.)
Of ourselves we are ἀχρεῖοι, and yet we shall be condemned (see
Matt. xxv. 30) if we are ἀχρεῖοι; for it is our duty to improve the
grace of God that is given us, so that we may not be ἀργοὶ καὶ
ἄκαρποι (2 Pet. i. 8) in the day of the Lord. Hence it is true that
‘* Miser est quem Dominus servum inutilem appellat, beatus, qui se
ipse.” 9.)
— ὃ ὠφείλομεν)] Why boastest thou? Dost thou not know that
thou art in danger if thou paves! not thy debts? and if thou pay them,
thou hast no claim to thanks. (S¢. Cyril.)
So even if we did αὐ that is commanded us, we should not have
conferred a favour on God, but have only paid a debt; and since wo
leave undone many things that we ought to do, and do many that we
ought not, we have more need to be ashamed, and to plead for pardon,
than to ask for reward.
11. καὶ ἐγένετο] The lesson on the need of grace, and on the duty
of thankfully ascribing all the good that we can do to God's grace pre-
venting and following us, introduces naturally the succeeding narra-
tive on the blessedness of gratitude to God in the case of the Sama-
ritan leper, and on the prevalence of the sin of ingratitude in the
world, exemplified by the nine.
- διὰ μέσου Here is a retrospective reference. Our Lord was
coming, probably for one of the feasts, to Jerusalem ; and not willing
to give offence to the Samaritans (see above, ix. 52, 53), He went
along the boundary line of Galilee and Samaria, having Galilee on
the left hand and Samaria on the right. Illustrations of this use of
διά μέσου may be seen in the editor's “ Athens and Attica,” cap. xxiv.
He then croased the Jordan, perhaps at Bey morels, where was a bridge,
into Perea, and then went southward till He crossed the Jordan again
near Jericho (see Welstetn), and so came to Jerusalem.
He travelled between Galilee and Samaria, rejected by one and
not received by the other, and He went to Jerusalem to be crucified.
* He came unto His own, and His own received Him not.” (John i.
11.) 10 is said by some (0. g. Meyer, p. 432; cp. him on Matt.
xix. 1) that St. Luke's account is inconsistent with that of St. Mat-
thew and St. Mark, who say that our Lord went by Perea. But
this is an error. St. Luke's account is supplementary to theirs, not at
TE lore τ ῥωθι Απά perh ing, “ Uncl U
στησαν πόῤῥωθεν nd perhaps crying, nelean, Un-
clean!" See Levit. xiii. 4 -ς
14, ἐπιδείξατε ἑαυτούς) See on Matt. viii. 4.
— τοῖς ἱερεῦσι] the Priests, i.e. of Jerusalem. It is imagined by
some (e.g. Meyer) that Christ sent the Samaritan to a Samaritan
riest. But (as Bengel observes) Christ sent the Samaritan to the
Prieste—the Jewish priests—and thus taught him a salutary lesson to
the soul, viz. ‘‘ that salvation is of the Jews (John iv. 22).” And the
obedience of the Samaritan was more exemplary on this account.
184 ST. LUKE XVII. 15—33.
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(τὸ ὅ. "Ὃς ἐὰν ζητήσῃ τὴν ψυχὴν αὐτοῦ σῶσαι ἀπολέσει αὐτήν: καὶ ὃς ἐὰν
16. ὑπέστρεψε) before he had shown himeelf to the priest; and
eo the paramount importance of thankfulness is brought out more
forcibly.
Heacd it appears that the obligation to gratitude to God, and, in
like manner, to other moral virtues ded on Love and Faith, is
prior and superior to that of all positive law. Cp. on Matt. ix. 13,
and Luke vi. 1—9; xiii. 10—16; xiv. 3. δ.
17. οἱ δέκα] Were not the ten cleansed ἢ but the nine—where are
they?
1B. adXoyanic] The Samaritan is so called because of his Assy-
rian extraction. il, p. 367.) See above on x. 31.
19. ἡ πίστις σου] This word (πίστις) is the clue which connects
this history with the request of the Apostles, πρύσθες ἡμῖν πίστιν,
in v. 5. ‘You ask me to give you Faith, in addition to your other
free and supposed virtues. Look not merely to the giver, but
look also to yourselves the recipients. I cannot give, unless you are
disposed to receive; you must banish all thoughts of your havin
any merit of your own, to which faith is to be added (see v. 5). An
think not that faith is to be added ; imagine not that it is to be
merely an appendage (ἐν προσθήκη μέρει) to other and
virtues. No; it is the root and ground of all virtue. You must
begin with believing in Me. And say not πρόσθες ἡμῖν, ‘add to us ;°
suppose not that it is to be added to you, as if you were something in
yourselves. No; you must empty yourselves of yourselves, before
ou can receive an infusion of divine ; giving you faith.”
The Holy Spirit enforces this lesson πον πε the history
of the grateful Semaritan; and 0 teaches Christ's disciples by the
example of a stranger (v. 18), of whom it is declared by Christ that
he had faith, a saving faith by which he removed the sycamive tree of
his own (a scriptural image of sin), and had shown that Faith
by clear-sighted Appreciation of the great duty of thankful ascription
of all praise and glory to God alone (v. 16).
It may be observed here, that the Holy Spirit, writing by St.
Luke to the Gentiles, not only carefully records, with ‘icular
rorainence and τὴν gr portions of our Lord's teaching which
teuleate the duty of Pruyer (see above v. 16), a duty little under-
stood and still less practised by the Heathen world. He also recom-
mends, in a similar manner, that of Thanksgiving, which was still less
understood and practised than that of Pruyer. There are some
Prayers in Homer's Poems, but how few Thankegivings !
20. μετὰ παρατηρήσεωεἾ παρατηρεῖν is used by the LXX for
the Hebr. wy (shamar), ‘to keep watch,’ and the sense is, Do not
suppose that tho Kingdom of the Messiah is such that its approach is
to be obeerved from a watch-tower, like the march of a victorious
army coming on with triumphal pomp and retinue. No; it is within
you; its way must be prepared in your hearts. (Cyrii.
. ἐπιθυμήσετε] He had spoken to the Pharisees, and now He
adds, The time is coming when even you, my disciples, in your
troubles, will desire earnestly to see even a single one of the days of
the Son of Man, and ye shall not see it. You will expect me to
interfere, and rescue you and destroy your enemies. (Cyrii.) But the
end is not yet. ‘In patience ye your souls." hen I come,
it will be unexpectedly; and so far from destroying mine enemies at
once, I must first much from them ; and the world will go on,
eating and drinking, careless of Me and of My Sonne (πὲ in the days
of Noah and of Lot), till I shall come like Lightning Heaven.
. ἡμέραις N&@e—Awr] On these two judgments, one by
Water, the other by Fire, as types and reh 8. of the circum-
stances of the Universal Judgment by Fire of the Great Day, eee
2 Pet. ii. δ. 6, Jude 7.
27. ἤσθιον] were eating and drinking—this was their life.
att. v. 45. 6 destruction of Sodom and
m0 18. not attributed in Scripture to the cy of Water
(i.e. to the waters of the Sea of Sodom) drotwning , but of Fire
(Gen. xix. 2328). But the soil iteelf was also con , and the
t, is
lo is not
He that is on the housetop, devoted to a holy life of prayer and
meditation, let him not descend to earthly cares and interests,
Ambrose.) He that “has put his hand to the ” (Luke ix,
2) and is en, in the field of the Church, let him not turn beck
to the world, but rather forget the sbiogs that are behind and press
forward (Phil. iii. 13). St. Aug. Qu. Evang. ii. 41. Theoph. Seo
note on Matt, xxiv. 1/—26, :
ST. LUKE XVII. 34—37. XVIII. 1—8.
ἀπολέσῃ αὐτὴν ζωογονήσει αὐτήν.
185
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a Eccles. 18. 22,
Rom. 12. 12.
Eph. 6. 18.
2 λέγων, Κριτής τις ἦν ἔν τινι πόλει τὸν Θεὸν μὴ φοβούμενος, καὶ ἄνθρωπον TThew:s. 17.
ch. 11. δ.
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λέγουσα, ᾿Εκδίκησόν με ἀπὸ τοῦ ἀντιδίκον μον. “Καὶ οὐκ ἤθελεν ἐπὶ χρόνον"
μετὰ δὲ ταῦτα εἶπεν ἐν ἑαυτῷ, Εἰ καὶ τὸν Θεὸν οὐ φοβοῦμαι, καὶ ἄνθρωπον
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Esdr. 15. 7, 8.
τῶν ἐκλεκτῶν αὐτοῦ τῶν βοώντων πρὸς αὐτὸν ἡμέρας Kal vuKTos, Kal paKpo- Eeclus. 35. 17.
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Ina. 42. 14.
Heb. 10. 37.
c Ps. 46. 5.
Πλὴν ὃ Υἱὸς τοῦ ἀνθρώπου ἐλθὼν ἄρα εὑρήσει τὴν πίστιν ἐπὶ τῆς γῆς ;
38. ζωογονήσει) ‘vivipariet’ (Acts vii. 19), an expressive word,
derived from animal parturition, bringing forth to air and (ie what
was before concealed in the womb. t day shall come as the
ins of labour (dives) on a woman in travail (see on Matt. xxiv.
by. but to the saints of God it shall be the birth of the soul and body
to life and glory everlasting. See St. Ignat. ad Rom. c. 6.
84. δύο ἐπὶ κλίνης μιᾶς. x.7.A.] Not our circumstances, but our
hearts, will determine our future condition. See on Matt. xxiv. 40.
$6. ἀλήθυυσαι] Perhaps a reference to the trials of the fearful
night in Exod. xi. 5. used.)
. δύο---ἀφεθήσεται) Not in A, B, E, G, H, K, L, Q,S, V, X.
Probably it has been brought into the text of some MSS. from the
margin, where it had been written as a parallel from St. Matthew.
87. ὅπου τὸ σῶμα] Do not seek to know where all this will
occur; but do your own duty. See on xiii. 23. Wherever My
Body is, there, if you are Eagles of the Gospel, you will be gathered
together. (St. Ambrose, Theophyl.) See note on Matt. xxiv. 28,
and St. Cyril here, p. 373.
Cu. XVIII. 1, πάντοτε προσεύχεσθαι See above on Luke
v.12. Bp. Andrewes, Preparation to Prayer, v. p. 354. Dr. Barrow's
ote on 1 Thess. v. 17, and Sermon vi. vol. i. p. 107, and below,
xxiv. 53.
— ἐκκακεῖν] Said properly of a coward (κακὸς) in battle. Prayer
is here spoken of asa militia or warfare. The arms of the Church
are Prayers. The Church Militant is the Church Sef sarge Her
congregations for public Prayer are her armies of Soldier’ storming
the Gates of Heaven with a siege of prayers. “ Hac vis Deo grata
est.” (Tertullian.)
8. ἤρχετο] Used to come-often. ‘ Ventitabat.’ aera
4. ἤθελεν] So A, B, D, L, Q, X, and preferable, it seems, to
ἠθέλησεν, as shewing habit.
— ἐν ἑαυτῷ} secretly. Our Lord by this expression, frequently
used in His Parables (see xvi. 3, 4, and xviii. 11), reminds us that
He is the Searcher of hearts—a doctrine very necessary for the Gen-
tiles. Cp. Horat. 1 Epist. xvi. 5462.
— τὸν, κτλ] “ Symbolum athei potentis.” (Beng.)
δ. διά γε] " αἱ certe.
— ale τέλοε] = Heb. ταῦ (ἰαπαίφαλ), ‘in sternum’ (Ps. ix. 18;
x. 11; xliv. 23). The authorized Version has ‘by her continual
coming, and this seems to be the true meaning; i.e. lest coming to
the οπά---διατελὲς, εἰς τὸ διηνεκὲς (Heb. x. 1. 12. 14), never ceasing
—she bruise me,
— ὑπωπιάζη) ‘sugillet me.’ St. Aug. t. Evang. ii. 45, ‘ ob-
tundat me,’ ‘bruise me.” 1 Cor. ix. 27, ὑπωπιαζω μου τὸ
σῶμα, a word derived from pugilists, who strike the face under the
eyes (ὑπώπιον), and make it black and blue by contusion. The
following is from Kuia.: “ ὑπωπιάζειν hoc loco adhibitum ad sig-
nificandam molestiam, quam sustinet is, cujus aures importunis
flagitationibus obtunduntur, proprié notat sugillare, ut oculis
existant vibices; hinc translaté notat, affigere, verare, excruciare,
quovis modo, Aristoph. Pac. 539 sq. πρὸς ἀλλήλας λαλοῦσιν αἱ
σ“όλεις, διαλλαγεῖσαι καὶ γελῶσιν ἄσμεναι, καὶ ταῦτα δαιμονίως
ὑπωπιασμέναι, ἁπαξάπασαι. Sermo est ibi de urbibus, que multis
belli malis vexate querebant. Scholiastes ὑπωπιασμέναι
explicuit, σφοδρῶς πληγεῖσαι ὑπὸ τοῦ πολέμου. Conf. omnino
de hoc verbo Suicerus Thes. Eccles. T. ii. p. 1400."
The unjust Judge represents himself as the injured person—as
ὑπωπιασμένον by a poor widow!
6. ὁ κριτὴς τῆς ἀδικία:] On this use of the genitive, see on
xvi. 8, τὸν οἰκονόμον τῆς ἀδικίας, and on Matt. xxiv. 15.
1. ὃ δὲ Θεὸτ. κιτιλ.}] The righteous Judge of all (2 Tim. iv. 8.
Ee xii. 5 shall not He © τὴν ἐκδίκησιν, His award, that
OL.
award which is determined, and judge the cause of His elect, who cry
to Him on earth, and whose spirits pray to Him from under the altar,
where they have been slain as sacrifices to Him. ‘How long, O
Lord, holy and true, dost Thou not judge and avenge our blood on
them that dwell on the earth!" (Rev. vi. 10. ear. xv. 7, 8
Ecclus, xxxv. 17.)
The case of the widow is that of the Church, now a Widow in
the world, and subject to persecution and distress, till the return of
Her Lord, who is the riyhteous Judge of quick and dead; ‘donec
Sponsus ὁ carlo redeat ad judicium.” (Aug.)
St. Augustine asks,—How is this ying of Christ te be reconciled
with His precept to pray for our enemies (Matt. v. 44)? The Vindicla
desired, he says, is to be effected “conversione ad justitiam, aut
amissa per supplicium potestate, qui nunc adversus boaos valent.”
Perhape, however, the true solution of the question is to be
found in the meaning of the words ἐκδικεῖν and ἐκδίκησις, used here
and in Rev. vi. 10; of which the essential sense is ‘doing justice to an
iniured party,’ and the infliction of punishment on any other party is
on
ly :
es "Fite bsp oe. in our authorised Version is from the
ulgate ‘facere vindictam,’ and may suggest an improper meani:
unless explained from the original. =
Indeed, the drift of the whole passage is to discourage and
i for it commands Prayer, i.e. the laying of all our
forbid revenge
gtiefs before God, who forbids us to =e ourselves A apr xii. 35°
and requires us to forgive, if we desire to be forgiven (Matt. xviii. 35
— καὶ μακροθυμῶν iw’ αὐτοῖε)] Although He is long-suffering
over them, and delays to execute vengeance in their cause. For this
use of μακροθυμεῖν, see Ecclus. xxxii. 18, LXX, and cp. Rom. ii. 4,
1 Pet. iii. 20, 2 Pet. iii. 9; and see James v. 7—10 on the sense of
μακροθυμία and μακροθυμῶ.
On the use of ἐπὶ see Acts xi. 19, θλῖψις ἐπὶ Στεφάνῳ.
C= Phil. p. 562. Winer, Gr. Gr. p. 373.) For μακροθυμῶν some
SSA, B, D, L, Ὁ, X,—have μακροθυμεῖ, a reading which
deserves consideration. They cry unto him night and day, and yet
He delays to execute vengeance in their cause.
The best illustration of this text is to be derived from the
rayer of the disembodied souls of the Elect of God, under the Altar
{Rer. vi. 9, 10), which ery with a loud voice, saying.—How long, O
rd, holy and true, dost thou not judge and avenge (ἐκδικεῖς) our
blood on them ( them) that dwell on the earth? i.e. on the
Powers of this World.
8. ἐν τάχει] speedily. And yet eighteen centuries are passed since
ese words were en; and what is described as near is not yet
come. Cp. Rev. i. 3; xxii. 10. Rom. xiii. 12. Phil. iv. 5. Heb.
x. 25. 82. James v. 8, where the day of Judgment is described as
close at hand. For το it is,
In the eye of Almighty God, who thus speaks in the Scriptures
inspired im, and to whom a thousand years are as one day
(2 Pet. iii. 8); and because
It is near at hand relatively; as all events in time are when com-
pared with eternity, for which man is designed ; and so (as A i
says), the Creation itself, which took Baa 4000 years before, is to an
immortal being but an event of Pte y, and
Because, in fact, the day of Judgment comes to each man at the
day oe ἀολθ ΐον cannot be far ins any one.
ese considerations are necessary for the proper interpretation .
of Scripture Prophecy, which partakes “of the nature of its Divine
Author,” with whom a Millennium is but a Moment.
— πλήν] And raed the day of retribution is so near at
hand—will the Son of Man when He comes find the faith on Eurth?
No; The World, ἡ γῆ, is here contrasted with the children of Light
and with the Kingdom of Heaven. Cp. Rev. ae αἱ φυλαὶ τῆς
B
186
ST. LUKE XVIII. 9—15.
9 Εἶπε δὲ καὶ πρός twas τοὺς πεποιθότας ἐφ᾽ ἑαντοῖς ὅτι εἰσὶ δίκαιοι, καὶ.
ἐξονθενοῦντας τοὺς λοιποὺς, τὴν παραβολὴν ταύτην" 19 "άνθρωποι δύο ἀνέβησαν
ἃ Isa. 1. 15.
& 58. 2.
Rey. 3. 17.
εἰς τὸ ἱερὸν προσεύξασθαι, ὁ εἷς Φαρισαῖος, καὶ ὁ ἕτερος τελώνης" 1} “ 6 Sapi-
σαῖος σταθεὶς πρὸς ἑαντὸν ταῦτα προσηύχετο, Ὁ Θεὸς, εὐχαριστῶ σοι, ὅτι
. 7. ε Ν A > , Ψ Ν ν Δ Ne 2
οὐκ εἰμὶ ὥσπερ οἱ λοιποὶ τῶν ἀνθρώπων, ἅρπαγες, ἄδικοι, μοιχοὶ, ἣ καὶ ws οὗτος
ε , 12 , δὲ a , > 05 a , 9 a
ὁ τελώνης: 13 νηστεύω δὶς τοῦ σαββάτον, ἀποδεκατῶ πάντα ὅσα κτῶμαι.
18 Καὶ ὁ τελώνης μακρόθεν ἑστὼς οὐκ ἤθελεν οὐδὲ τοὺς ὀφθαλμοὺς εἰς τὸν
οὐρανὸν ἐπᾶραι, ἀλλ᾽ ἔτυπτεν εἰς τὸ στῆθος αὐτοῦ λέγων, Ὁ Θεὸς ἱλάσθητί
μοι τῷ ἁμαρτωλῷ.
e Job 22. 29.
ταπεινῶν ἑαντὸν ὑψωθήσεται.
Mark 10. 13---15.
οἶκον αὐτοῦ ἢ γὰρ ἐκεῖνος: ὅτι πᾶς ὁ ὑψῶν ἑαντὸν ταπεινωθήσεται,
3.6) 14. ὁ Λέγω ὑμῖν, κατέβη οὗτος δεδικαιωμένος εἰς τὸν
Vv eyo up 7 μ'
ὁ δὲ
(Gr) 8 “Προσέφερον δὲ αὐτῷ καὶ τὰ βρέφη ἵνα αὐτῶν ἅπτηται ἰδόντες
γῆς. iii, 10, τοὺς κατοικοῦντας ἐπὶ τῆς γῆν, and xiii. 8, 14;
xiv. 6; and xviii. ὃ. οἱ ἔμποροι τῆς γῆς, and below on xxi. 35.
The World will have little faith in God's retributive Justice.
Men will forget Him and live worldly lives, and ify themselves
as if God were not King and Judge of the Earth, and as if they had
No account to render to Him. And even many of the good will faint
through fear (Matt. xxiv. 12). Therefore do ye “pray always,” and
not lay down your arms in this divine warfare. “Ut oremus creda-
mus, et ut ipsa non deficiat fides qua oramus, oremus. Fides fundit
orationem ; fusa Oratio fidei impetrat firmitatem.” (St. Auy. Serm.
xev.
9. ἐφ᾽ ἑαυτοῖς} not in God.
— τοὺς λοιπούε] the rest of the world. Cp. v. 11, ol λοιποὶ τῶν
ἀνθρώπων.
10. εἰς τὸ ἱερὸν προσεύξασθαι) Probably at one of the stated
times of prayer, sacrifice, and offering of incense in the Temple, on
which see Acts ii. 15; iii. 1; x. 9. Lightfoot on the Temple Service,
chap. ix. vol. i. p. 946. Jahn, Arch. § 396. For an exposition of
this parable. see Bastl. Seleuc. p. 180.
11, oraGrls] like a statue. Valck. says, ‘‘ Notat Pharisei super-
biam, qui in loco Templi conspicuo instar statue stans erectus, magna
cum tatione pictatem mentiebatur, opposite ad modestum Publi-
canum, qui, oculis in terram dejectis, in angulum quendam se
abdiderat.
— πρὸς ἑαυτὸν προσηύχετο Rightly rendered in Auth. Vers.,
‘ prayed with himeelf,’ listening to himself, recounting his own merits
tx prayer! There is something of ieee in the word πρὸς ἑαυτὸν,
meaning ἐν ἑαυτῷ (see v. 4. Mark xiv. 4) and something more, i.e.
he prayed with his eye fixed on hi , and only glancing, as it
were, at God.
“Quid i¢ Deum quere in verbis ejus, nihil invenies ;
ascendit orare; noluit orare, sed se laudare: pardm est non Deum
laudare et se laudare, insuper et roganti Publicano insultare.” (St.
Aug. Serm. cxv.)
Our Lord, by revealing to us the secret prayer of this Pharisce,
reminds as that in praying to Him we are dealing with One who
reads our hearts.
— οἱ λοιποί] the rest of mankind, “omnes preter ipeum.” (δὲ.
Aug.) He censures God in his prayer: Thou hast not one righteous
on earth but me, ἐγὼ Σοὶ μόνος τῆς ἀρετῆς θησαυρός᾽ ἔρημος
ἂν εἴη δικαιοσύνην ἡ γῆ, εἰ μὴ ταύτην ἑπάτουν ἐγώ. (Basil.
. p. 183.)
Ὦ “tin agit de malis que in αἰδὼ videt!" (Bernard, De Grad.
‘umil.)
A remarkable proof of self deceit. He had begun with deceiving
others with a specious show of sanctity. He ends with deceiving
himeelf; and be even thinks to deceive God. He draws a flattering
ie of himself, and holds it ap for admiration to the eyes of
od. And this is his prayer /
Because he had tampered with the truth, God gave him over to
a reprobate mind, and he had become a prey to the Tempter: the
God of this world blinded his eyes. Therefore, “Thou sind Pha-
rae Christ, to such deceivers and deceived as this. (Matt.
xxiii. 26.
A warning to all not to tamper with the truth, but to treat it as
eacred, and to revere the voice of conscience, and to cherish the
motions of the Spirit of Truth in the soul, and to pray fora pure
heart, and to be cleansed from secret faults.
A solution, also, of the mystery, which would otherwise be very
perplexing, that men can quiet their consciences, and go up to the
Temple to pray, and attempt to deceive the Omniscient, and yet be
easy in their minds. and claim veneration from the world. They
have commenced with attempting to deceive others. They are pun-
ished by self delusion. They are deceived by the Tempter into
attempting to deceive God.
— οὗτος ὁ τελώνην] He would not miss the opportunity of call-
ing his neighbour by a contemptuous name (‘this publican’), even
in his prayers, and when that neighbour was beating his breast in
penitential sorrow and prayer.
12. dis τοῦ σαβμάτου) twice in the week; on Monday and
Thursday. See chee pacts and Lightfoot here, and Buztur/, De
Synagog., ch. xiv. p. 279: ‘Nam Mosem die quinto montem Sinai
secundd conscendisee, et die Lune descendisse.” yl. adds
correctly: σάββατα δὲ τὴν ἑβδομάδα (the week) ἔλεγον πλη-
θυντικῶς, ὅθεν καὶ μίαν σαββάτων τὴν παρ᾽ ἡμῖν κυριακὴν
ἐκάλουν, παρὰ γὰρ Ἑβραίοις τὸ μίαν σημαίνει ταὐτὸν τῷ
πρώτην.
--- ὅσα κτῶμαι)] He boasts of his wealth. κτᾶσθαι is not neces-
sarily to acquire in N. T. (See 1 Thess, iv. 4.) “De omnibus
rebus meis utcunque minatis decimas pendo.” This was in the true
spirit of the Pharisees, who said, ‘Show me my duty, and I will do
it; and show me what is more than my duty, and I will do that.”
It was his duty to pay tithe (Num. xviii. 21. Deut. xiv. 22), but not
of mint, anise, and cummin; and in his minute and scrupulous cu-
riosity about that he forgot the weightier matters of the Law.
18. μακρόθεν ἑστώς] In the same court, that of the Israelites,
as the Pharisee (see v. 11, οὗτος ὁ τελώνηε), but not pressing forward
toward the Holy Place.
— ἔτυπτεν εἰς τὸ στῆθο.] Was beating on his breast, and had
his eyes fixed on the ground, while the Pharisee was standing as a
statue. What a contrast!
Our Lord, who reads the heart, and therefore needs no inter-
preter of it, and teaches that God is a Spirit and must be worshipped
in spirit and in truth (John iv. 24), yet does not omit to specify and
approve these omward acts of the Publican, as fit exponents of inward
devotion. Man is composed of body and soul. And God, who made
both, requires no less the reverence of the body than the devotion
of the soul. He detests profaneness no less than He abhors hypocrisy,
Christ twice drove the buyers and sellers from the ouéer courts of the
Temple, which was less holy than the Church.
fe cannot, therefore, be doubted, that where decent and edifying
outward forms are prescribed by competent authority, there com-
pliance with those forms is pleasing in His sight, and is an cesen-
tial part of duty to Him. Cp. 1 Cor. xi. 4—16.
18, Ἰλάσθητι] λεών μοι γένοιο (Phavorin), “ propitius esto.”
Cp. on Matt. το 22.
— τῷ ἁμαρτωλῷ] the sinner. The Pharisee was the ραΐπέ, and the
Publican was the sinner, in his own eyes. To the Pharisees, all the
rest of the world were sinners (v. 11), and he singled out bis neigh-
bour the Publican for condemnation as.such. The Publican thought
of no one's sius but his own. He was the sinner above all in his own
sight, and as such he smote on his breast and prayed for pardon, God
be merciful to me the sinner. Cp. St. Paul's language, I Tim. i. 15,
and see on Rom. v. 7.
14. dsd:xatwudroc—h] acquitted and pardoned, not more than the
other, but ruther than the other.
The word ‘justificavit, or ἐδικαίωσε, is the Hebrew pasty
(Attsedik), a forensic word signifying justum habere, proaunciare ;
ἃ reatu tmmunem declarure, vere, from przy (tsadtk), ‘yustus.”
The ellipsis of μᾶλλον is seen in Gen. xxxviii. 26, δεδικαίωταε
θάμαρ ἣ ἐγὼ, ‘rather than I.’ Ps. cxviii. 8, dy«Odv πεποιθέναι ἐπὲ
κύριον ἢ ἐπ' ἄνθρωπον. Matt. xviii. 8. See Glass. Phil. 8. p. 274.
And this comparison is tantamount to a strong negative of the second
member of the sentence. See the examples, ibid. p. 465. 1 Cor. vii.
9. 1 Pet. iii. 17, i.e. in this case the Pharisee was not justified, but
condemned. As Euthym. here well says, ὁ δικαιώσας μόνον ἑαυτὸν
κατεδικάσθη παρὰ Θεοῦ, ὁ δὲ καταδικάσας μόνον ἑαυτὸν ἐδι-
καιώθη παρὰ Θεοῦ, and Tertullian, c. Marc. iv. 36, ‘ Alterum re-
robatum alterum justificatum descendisse,” and St. Aug. “ Superbia
in Phariseo de templo damnata descendit, et humilitas in Pub-
licano ante Dei oculos approbata descendit.”
— ἣ γὰρ ἐκεῖνοι] So the best MSS., A, E, G, H, K, M, 0, P,
Q. S, V. ὁ yap, Winer says, G. G. p. 216. is without example.
But γὰρ serves to mark transition; and perhaps it is introduced
for euphony, to soften the harch hiatus between ἢ and ἐκεῖνος, and
to strengthen the assertion. See Luke viii. 17,18; ix. 24—26; xix.
10. Acts xvi. 37, οὐ yap ἀλλ᾽ ἐλθύντες. John vii. 41, μὴ yap ἐκ
τῆς Γαλιλαίας ὁ Χριστὸς ἔρχεται; ix. 30, ἐν yap τούτῳ θαυμα-
στόν ἐστιν. Gal. i. 10, ἄρτι yap ἀνθρώπους πείθω;
Indeed, if we regard γὰρ etymologically, i.e. as formed of ye
ἄρα (Hoogeveen), the sense of yap here is obvious.
16. προσέφερον, x.7.A.] See Matt. xix. 13-15. Mark x. 13—
ST. LUKE XVIII. 16--42.
δὲ οἱ μαθηταὶ ἐπετίμησαν αὐτοῖς. 16 Ὃ δὲ ᾿Ιησοῦς προσκαλεσάμενος αὐτὰ
εἶπεν, ἔλφετε τὰ παιδία ἔρχεσθαι πρός με, καὶ μὴ κωλύετε αὐτά τῶν γὰρ
τοιούτων ἐστὶν ἡ βασιλεία τοῦ Θεοῦ. (37) 17 ᾿Αμὴν λέγω ὑμῖν, ὃς ἐὰν μὴ
δέξηται τὴν βασιλείαν τοῦ Θεοῦ ὡς παιδίον, οὐ μὴ εἰσέλθῃ εἰς αὐτήν.
(Ὁ 15" Καὶ ἐπηρώτησέ τις αὐτὸν ἄρχων, λέγων: Διδάσκαλε ἀγαθὲ, τί
ποιήσας ζωὴν αἰώνιον κληρονομήσω ; | Εἶπε δὲ αὐτῷ ὁ ᾿Ιησοῦς, Τί με
λέγεις ἀγαθόν ; οὐδεὶς ἀγαθὸς εἰ μὴ εἷς, ὁ Θεός. ™ Τὰς ἐντολὰς οἶδας,
Μὴ μοιχεύσῃς: μὴ φονεύσῃς: μὴ κλέψῃς. μὴ ψευδομαρτυρήσῃς:
, Q Ν ‘ v4 ε \ a ,
τίμα τὸν πατέρα σου καὶ τὴν μητέρα. 3' Ὁ δὲ εἶπε, Ταῦτα πάντα
ἐφυλαξάμην ἐκ νεότητός pov. (1) Ξ ᾿Ακούσας δὲ ταῦτα ὁ ᾿Ιησοῦς εἶπεν
αὐτῷ, Ἔτι ἕν σοι λείπει, πάντα ὅσα ἔχεις πώλησον, καὶ διάδος πτωχοῖς,
καὶ ἕξεις θησαυρὸν ἐν οὐρανῷ: καὶ δεῦρο ἀκολούθει μοι. (Fr) 33 Ὁ δὲ ἀκούσας
ταῦτα περίλυπος ἐγένετο, ἦν γὰρ πλούσιος σφόδρα. ™ ᾿Ιδὼν δὲ αὐτὸν ὁ ᾽Ιη-
σοῦς περίλυπον γενόμενον εἶπε, Πῶς δυσκόλως οἱ τὰ χρήματα ἔχοντες εἰσελεύ-
σονται εἰς τὴν βασιλείαν τοῦ Θεοῦ: 35 εὐκοπώτερον γάρ ἐστι κάμηλον διὰ
τρυμαλιᾶς ῥαφίδος εἰσελθεῖν, ἣ πλούσιον εἰς τὴν βασιλείαν τοῦ Θεοῦ εἰσελθεῖν.
38 Εἶπον δὲ οἱ ἀκούσαντες, καὶ τίς δύναται σωθῆναι ; 3 Ὁ δὲ εἶπε, Τὰ ἀδύνατα
παρὰ ἀνθρώποις δυνατά ἐστι παρὰ τῷ Θεῷ. ™ Εἶπε δὲ Πέτρος, ᾿Ιδοὺ, ἡμεῖς
ἀφήκαμεν πάντα καὶ ἠκολουθήσαμέν σοι. (33) 3 Ὁ δὲ εἶπεν αὐτοῖς, ᾿Αμὴν
λέγω ὑμῖν, ὅτι οὐδείς ἐστιν ὃς ἀφῆκεν οἰκίαν, ἢ γονεῖς, ἢ ἀδελφοὺς, ἢ γυναῖκα,
ἢ τέκνα, ἕνεκεν τῆς βασιλείας τοῦ Θεοῦ, ὃ9 ὃς οὐ μὴ ἀπολάβῃ πολλαπλασίονα
ἐν τῷ καιρῷ τούτῳ, καὶ ἐν τῷ αἰῶνι τῷ ἐρχομένῳ ζωὴν αἰώνιον.
(F) 8. " Παραλαβὼν δὲ τοὺς δώδεκα εἶπε πρὸς αὐτούς, ᾿Ιδοὺ ἀναβαίνομεν
εἰς Ιεροσόλυμα, καὶ τελεσθήσεται. πάντα τὰ γεγραμμένα διὰ τῶν προφητῶν
τῷ Υἱῷ τοῦ ἀνθρώπου" 83 παραδοθήσεται yap τοῖς ἔθνεσι, καὶ ἐμπαιχθήσεται
καὶ ὑβρισθήσεται καὶ ἐμπτυσθήσεται, ὃ καὶ μαστιγώσαντες ἀποκτενοῦσιν
αὐτὸν, καὶ τῇ ἡμέρᾳ τῇ τρίτῃ ἀναστήσεται. (535) * Καὶ αὐτοὶ οὐδὲν τούτων
συνῆκαν, καὶ ἦν τὸ ῥῆμα τοῦτο κεκρυμμένον ἀπ᾽ αὐτῶν, καὶ οὐκ ἐγίνωσκον
τὰ λεγόμενα.
(FH) 5 '᾿Εγένετο δὲ ἐν τῷ ἐγγίζειν αὐτὸν εἰς ἹΙεριχὼ, τυφλός τις ἐκάθητο
παρὰ τὴν ὁδὸν προσαιτῶν: 56 ἀκούσας δὲ ὄχλου διαπορενομένον ἐπυνθάνετο
τί etn τοῦτο’ © ἀπήγγειλαν δὲ αὐτῷ, ὅτι ᾿Ιησοῦς ὁ Ναζωραῖος παρέρχεται:
ἢ καὶ ἐβόησε “λέγων, Ἰησοῦ Tid david, ἐλέησόν με. 88 Καὶ οἱ προάγοντες
ἐπετίμων αὐτῷ ἵνα σιωπήσῃ, αὐτὸς δὲ πολλῷ μᾶλλον ἔκραζεν, Υἱὲ Δαυὶδ,
ἐλέησόν με. 40 Σταθεὶς δὲ 6 ᾿Ιησοῦς ἐκέλευσεν αὐτὸν ἀχθῆναι πρὸς αὐτόν"
ἐγγίσαντος δὲ αὐτοῦ ἐπηρώτησεν αὐτὸν “41 λέγων, Τί σοι θέλεις ποιήσω ;
ὁ δὲ εἶπε, Κύριε, ἵνα ἀναβλέψω. “3 καὶ ὁ ᾿Ιησοῦς εἶπεν αὐτῷ, ᾿Ανάβλεψον'
187
κ Matt. 19. 16—
29.
Mark 10. 17—30,
Ἀ Matt. 30. 17—
9.
Mark 10. 32—34.
i Matt. 20. 29—
δ4. ;
Mark 10. 46—52.
17. St. Luke here ἑλληνίζων has βρέφη, the others have παιδία,
which St. Luke also has in v. 16, 17.
— καὶ τὰ βρέφη] ‘also their infants,’ as well as themselves.
11. ἀμὴν λέγω ὑμῖν] See St. Aug. Serm. cxv., where he uses
this text (as the Book of Common Prayer does) as an argument for
Infant Baptism : “ Veniant ergo parvuli, languidi ad medicum, veniant
perditi ad Redemptorem: veniant, nemo prohibeat. In ramo nihil
commiserunt. sed in radice perierunt. Benedicat pusillos cum is,
Causam lorum Domini commendamus majoribus. Nihil habent
mali nisi quod de fonte traxerunt. Non eos impediant ἃ salute, qui
ad id quod traxerunt multa addiderunt.”
18. καὶ ἐπηρώτησε, x.7.A.] See Matt. xix. 16-22, Mark x. 17
— διδάσκαλε] προσέρχεται τῷ κυρίῳ ὡς ἁπλῶς ἀνθρώπῳ
καὶ ΝΗ Theoph) ” Ἴ
19. τί με λέγεις ἀγαθόν] If I am only Master, why call me
Good? if 1 am God, why call me Master? why not call me God?
For ere τ ie good, δὺς Θοὺς “Quid ag reer rin
a πὰ on ergo se bonum negat, sed Deum designat.” (St.
Antros) See on Matt. xix. 17. ᾿Σ ora
34. ἰδὼν, κιτ.λ.} See on Matt. xix. 2380.
25. εἰσελθεῖν) A, D, M, P, διελθεῖν.
28. ἡμεῖς] emphatic; we have done what Thou commandest others
d
ο.
— ἠκολονθήσαμενἾ we became followers of Thee, and still are.
Cp. ἠγάπησε, vii. 47.
31. παραλαβὼν, x.7.A.] See on Matt. xx. 17—19. Mark x. 52
84: and on these verses 3144, see Greg. M. Moral. i. in Evang. ii.
. 1440.
᾿ 84. οὐκ ἐγίνωσκον ‘did not understand ; the Hebr. wr (ψαάλαι),
of which Buctorf says (Lex. in v.) “ proprié mentis est et intellec-
κὰν."
8δ. ἐγένετο δὲ, «.7.A.] On the time and place of the healing of
the blind man, see on Matt. xx. 2934, and on Mark x. 46—52. :
— Ἱεριχώ] τ, in the Tribe of Benjamin (Joseph. Ant. xviii.
21), on the borders of Ephraim (xvi. 17), in a fair and fertile, well-
watered country, celebrated for its balsam and its palm trees (Strabo,
xvi. p. 763. Pfin. v. 14. Reland. pp. 383. 829. Taghtfvot, Works, ii.
4) ; 150 stadia cast from Jerusalem, and 60 west from the river Jor-
n. Robinson, Palestine, ii. PR 273304. The city had been much
beautified by Herod (Joseph. nt. xvi. 5), who had a palace there ;
and it was now the next city to Jerusalem in importance. It is now
called Richa or Ericha, and-is anon serie
B
188
ach. 8. 14.
beh. 18. 16.
Gal. 3. 7.
ς Matt. 10. 6.
& 15. 24
& 18.11.
Acts 13. 46.
d Matt. 25. 14.
e Matt. 25. 20.
ST. LUKE XVIII. 43. XIX. 1—16.
ἡ πίστις σον σέσωκέ σε. “ὃ Kai παραχρῆμα ἀνέβλεψε, καὶ ἠκολούθει αὐτῷ
δοξάζων τὸν Θεόν" καὶ πᾶς 6 λαὸς ἰδὼν ἔδωκεν αἷνον τῷ Θεῷ.
XIX. (39 ! Καὶ εἰσελθὼν διήρχετο τὴν Ἱεριχώ: 3 καὶ ἰδοὺ, ἀνὴρ ὀνόματι
aA Ν
καλούμενος Ζακχαῖος, καὶ αὐτὸς ἦν ἀρχιτελώνης, καὶ οὗτος ἦν πλούσιος, ὃ καὶ
277 3 a ΝΥ > a id > Ν 3 > U4 > " a * ν a e ’,’
ἐζήτει ἰδεῖν τὸν ᾿Ιησοῦν τίς ἐστι, καὶ οὐκ ἠδύνατο ἀπὸ τοῦ ὄχλον ὅτι τῇ ἡλικίᾳ
Q 4 Α ὃ \ ν > 4 3. Ν ΄ ν ν᾿ > 9
μικρὸς ἦν. 4 Καὶ προδραμὼν ἔμπροσθεν ἀνέβη ἐπὶ συκομορέαν ἵνα ἴδῃ αὐτόν"
ὅτι ἐκείνης ἤμελλε διέρχεσθαι. ὃ Καὶ ὡς ἦλθεν ἐπὶ τὸν τόπον ἀναβλέψας
ε59 “Ὁ 3 "Ν Ν ἷ Ν 3 ld μὴ a co Ld 6
ὁ ᾿Ιησοῦς, εἶδεν αὐτὸν, καὶ εἶπε πρὸς αὐτόν, Ζακχαῖε, σπεύσας κατάβηθι
σήμερον γὰρ ἐν τῷ οἴκῳ σον δεῖ με μεῖναι. ὃ Καὶ σπεύσας κατέβη, καὶ
ὑπεδέξατο αὐτὸν χαίρων. 7 Καὶ ἰδόντες πάντες διεγόγγνζον, λέγοντες, Ὅτι
παρὰ ἁμαρτωλῷ ἀνδρὶ εἰσῆλθε καταλῦσαι. ὃ." Σταθεὶς δὲ Ζακχαῖος εἶπε πρὸς
τὸν Κύριον, ᾿Ιδοὺ, τὰ ἡμίση τῶν ὑπαρχόντων pov, Κύριε, δίδωμι τοῖς πτωχοῖς’
καὶ εἴ τινός τι ἐσυκοφάντησα, ἀποδίδωμι τετραπλοῦν. °° Εἶπε δὲ πρὸς αὐτὸν
ὁ ᾿Ιησοῦς, Ὅτι σήμερον σωτηρία τῷ οἴκῳ τούτῳ ἐγένετο, καθότι καὶ αὐτὸς
vids ᾿Αβραάμ ἐστιν: (33) 15 “ἦλθε γὰρ ὁ Υἱὸς τοῦ ἀνθρώπου ζητῆσαι καὶ σῶσαι
τὸ ἀπολωλός.
(3) 1" ᾿Ακονόντων δὲ αὐτῶν ταῦτα, προσθεὶς εἶπε παραβολὴν, διὰ τὸ ἐγγὺς
αὐτὸν εἶναι ἹΙερουσαλὴμ, καὶ δοκεῖν αὐτοὺς ὅτι παραχρῆμα μέλλει ἡ βασιλεία
τοῦ Θεοῦ ἀναφαίνεσθαι. (33) 13 Εἶπεν οὖν, “΄Ανθρωπός τις εὐγενὴς ἐπορεύθη
εἰς χώραν μακρὰν, λαβεῖν ἑαυτῷ βασιλείαν καὶ ὑποστρέψαι. (Ξ35) 15 Καλέσας
δὲ δέκα δούλους ἑαυτοῦ ἔδωκεν αὐτοῖς δέκα μνᾶς, καὶ εἶπε πρὸς αὐτούς, Πραγ-
UA Lg » 14 ε ὃ an > aA 2 » 28 . 2 ’
ματεύσασθε ἕως ἔρχομαι: "4 Οἱ δὲ πολῖται αὐτοῦ ἐμίσουν αὐτὸν, καὶ ἀπέστειλαν
πρεσβείαν ὀπίσω αὐτοῦ λέγοντες, Οὐ θέλομεν τοῦτον βασιλεῦσαι ἐφ᾽ ἡμᾶς.
15 Καὶ ἐγένετο ἐν τῷ ἐπανελθεῖν αὐτὸν λαβόντα τὴν βασιλείαν, καὶ εἶπε
φωνηθῆναι αὐτῷ τοὺς δούλους τούτους οἷς ἔδωκε τὸ ἀργύριον, ἵνα γνῷ τίς
τί διεπραγματεύσατο. 15" Παρεγένετο δὲ 6 πρῶτος λέγων, Κύριε, ἡ μνᾶ
Cu. ΧΙΧ. 1. διόρχετο)] He was
ing through; i.e. He was | lodging, diversorium, in which Christ was born, is called κατάλυμα
not going to make any stay there; but was induced to wait awhile
(καταλῦσαι, v. 7), vv. 5. 7. 9, at the house of Zacchrus.
2. Ζακχαῖος] from Hebr. img? (zachah), *justus fuit.’ (Mintert.)
Cp. Ezra ii. 9. Neh. vii. 14. The name (which occurs in the
Talmud, see Lightfoot) shows him to have been a Jew, and therefore
more obnoxious to his countrymen, se an instrument in the hands of
tho Romans, for exacting taxes from them, being, as he was, a chief
of the hated order of Publicans, and rich, perhaps, by means of his
profession ; and he dwelt at Jericho, a wealthy commercial city, the
next in importance, in Judea, after Jerusalem.
According to a later tradition (Const. Apost. vii. 46), he became
first Bishop of Casarea, in Palestine.
4. συκομορέαν) the ‘ficus sycomorus;” of the fig tribe, in leaves
and aspect like the white mulberry. Plin. xiii. 14. Dioscor. i. 182.
It has a knotty stem, and grows to a considerable height, and shoots
its boughs wees yin thick foliage. (Hasselywist, Reise, &. p. 535.
ora. p. 229.
** Pusillitatem nostram, ad videndum Dominum, turba prepedit,
quia infirmitatem human» mentis, ne lucem veritatis intendat, cura-
rum ium tumultus premit. Sed prudenter Sycomorum as-
cendamus; per sycomorum Dominus transiens cernitur.”* (St. Gregor.
27 Moral. in Job xxxvii.)
— ἐκείνη. sc. ὁδοῦ. So A, B, Ὁ, E, 6, H, K, L, Q, 8, V.
»y Ot’ ἐκείνης. Cp. ch. v. 19.
Ὦ by reason of the crowd of worldly affairs, and on account
of our spiritual lowness of stature, we cannot discern Christ; but
there are sycamores in the road, by which He will pass. He has
iven us means of grace,—Prayer, Scripture, Sacraments. These are
Trees which He has planted by the way side of life. Let the crowd
and our own littleness excite us to run before, like Zaccheus, and to
ascend the tree; and like him, we shall see Christ, and He will come
pe Ga deat ΓΗ. fe Theophy!.)
ways anticipates us if He sees us eager for . :
δ. ἀναβλέψαι ὁ “Theote, κτλ] He who fo Jted te heart o!
Nathanael beneath the thick foliage of the fig-tree (John i. 48), reads
that of Zaccheus in the shade of the sycamore, and more than grants
his prayer. ‘ Etsi vocem invitantis,” says St. Ambrose, “" Jeeus non
audierat, viderat tamen affectum.” (See also St. Cyril here, and St.
Chrysostom, Homil. de Zaccheo.) He promises to come to his house,
having already visited bis heart.
= ais] Christ, the Good Shepherd, knows all His sheep,
and calleth them all by their names. John x. 8.
1. καταλῦσαι) diversari, ‘to be a guest with; hence the inn or
(see above, ii. 7), and the Guest Chamber for refreshment, where He
ate mere upper, and instituted the Holy Eucharist. See below,
xxii. 11.
8. orabsis) We are left by St. Luke to judge of our Lord's Ser-
mon at the table of Zaccheus by its effects, Perhaps Zaccheus had
been reclining at meat, and listening to our Lord's teaching on the use
of Money, and was convinced of bis own past failings in this respect ;
and he then arose and stood forth in the presence of the guests, and
spoke as follows. An example of confessing Christ before men, and
of making public dedications of body, and soul, and goods to Him.
— léov) ‘Henceforth I give ;’ present tense for future, to show
that what is said is as as done,—‘ the half of my goods / give to
the poor.’ He does not delay till to-morrow. He is not a Doson.
— tovxopavtnca) Sec iii. 14. A public confession of sin, and a
public vow of restitution.
8. ἀποδίδωμι τετραπλοῦν] ‘1 will restore, voluntarily at least,
what the law requires.” See Exod. xxi. 36; xxii. 1. Numb. v. 6, 7.
He thus vindicates Christ from the cavils of those who said He
was gone to be a guest with a sinner (Ὁ. ye
“Non dimittetur peccatum,” says St. Aug. Ep. liv. “‘ nisi resti-
tuatur ablatum.”
9. υἱὸς ᾿Αβραάμ) A son of Abraham by faith (Matt. iii. 9.
John viii. 39. Rom. iv. LI—16. Gal. iii. 7.9), though despised by
those who call themselves the children of Abraham.
10.) See Athanas. de Ipcar., pp. 47, 48.
11. προσθεὶς εἶπε) He went on to deliver a parable. See Vorst.,
de Hebr., p. 591. Job xxix. 1; xxxvi. 1. Cp. below, xx. 11.
12. ἐπορεύθη εἰς χώραν μακράν, x...) As the members of the
family of Herod and others from the East resorted to Rome to obtain
ingdome for themselves from the Emperors, and to retarn to Pales-
tine and their own land. See Weéstetn here, and Joseph. Ant. xiv. 25;
xv. 10. Comp. on the parable of the five talents, Matt. xxv. 14—30.
18. fee ἔρχομαι] ‘while I am coming.’ The indicative mood
marks more forcibly the uncertainty of the time of Christ's Advent,
and that He is always coming to every man. Cp. | Tim. iv. 13
John xxi. 22.
14. πρεσβείαν) As the Jews sent counter embassies to Rome to
frustrate the 5 mentioned in a preceding note (on v. 12), 6. g. in
the case of Archelaus. (JM . Ant. xvii.)
The mention of this antipathy and opposition on the part of the
πολῖται brings out more clearly the character of the servants; as the
hostility of the citizens of the world against Christ tries and displays
the temper of Christians.
ST. LUKE XIX. 17—42.
gov προσειργάσατο δέκα μνᾶς. 17 Καὶ εἶπεν αὐτῷ, Εὖ, ἀγαθὲ δοῦλε, ὅτι
ἐν ἐλαχίστῳ πιστὸς ἐγένου ἴσθι ἐξουσίαν ἔχων ἐπάνω δέκα πόλεων. " Καὶ
ἦλθεν ὁ δεύτερος λέγων, Κύριε, ἡ μνᾶ σου ἐποίησε πέντε μνᾶς. 13 Εἶπε δὲ
καὶ τούτῳ, Καὶ σὺ γίνον ἐπάνω πέντε πόλεων. ™' Καὶ ἕτερος ἦλθε λέγων,
Κύριε, ἰδοὺ, ἡ μνᾶ σου, ἣν εἶχον ἀποκειμένην ἐν σουδαρίῳ" 3) ἐφοβούμην γάρ
σε, ὅτι ἄνθρω ὐ ὃς εἶς αἴρεις ὃ οὐκ él t θερίζεις ὃ οὐκ &
; ρωπος αὐστηρὸς εἶ: αἴρεις ὃ οὐκ ἔθηκας, καὶ θερίζεις ὃ οὐκ ἔσπειρας.
2 Λέγει δὲ αὐτῷ, Ἔκ τοῦ στόματός σου κρινῶ σε, πονηρὲ δοῦλε: ἤδεις ὅτι
2 A ¥ 3 , 3 Bd a > ν᾿ a ’, 3 »
ἐγὼ ἄνθρωπος αὐστηρός εἶμι, αἴρων ὃ οὐκ ἔθηκα, καὶ θερίζων ὃ οὐκ ἔσπειρα:
923 Ν ὃ , > ἔδ 4 > cA a 2. Ν , Ν 2 8 2 A AY
καὶ διατί οὐκ ἔδωκας τὸ ἀργύριόν pov ἐπὶ τράπεζαν, καὶ ἐγὼ ἐλθὼν σὺν
id ἂν » > ἢ Wu Ss a Ὁ ἷ ᾽ > 93 > a ‘
τόκῳ ἂν ἔπραξα αὐτό; * Καὶ τοῖς παρεστῶσιν εἶπεν, “Apate an’ αὐτοῦ τὴν
a AY δό Lod BY δέ, a » 95 Ν +f 2 A , ¥ δέ
μνᾶν, καὶ δότε τῷ τὰς δέκα μνᾶς ἔχοντι 35 καὶ εἶπον αὐτῷ, Κύριε, ἔχει δέκα
a 20) 26 Vg sea φ Sony δοθή ὁ gab δὲ χοῦ μὲ
μνᾶς: (72) 35. λέγω γὰρ ὑμῖν, ὅτι παντὶ τῷ ἔχοντι δοθήσεται: ἀπὸ δὲ τοῦ μὴ
ἔχοντος καὶ ὃ ἔχει ἀρθήσεται ἀπ᾽ αὐτοῦ. (35) Πλὴν τοὺς ἐχθρούς pov ἐκεί-
‘ AY , id A > > 3 AY 3 4 Ν
νους, τοὺς μὴ θελήσαντάς με βασιλεῦσαι ἐπ᾽ αὐτοὺς, ἀγάγετε ὧδε καὶ κατα-
, ν θέ 389, 28 Ν 2A a 2 , » 6 >
σφάξατε ἔμπροσθέν pov. (5) 3 Καὶ εἰπὼν ταῦτα ἐπορεύετο ἔμπροσθεν ava-
βαίνων εἰς ἹΙεροσόλυμα.
® Καὶ ἐγένετο, ws ἤγγισεν εἰς Βηθφαγὴ καὶ Βηθανίαν, πρὸς τὸ ὄρος τὸ
καλούμενον ᾿Ελαιὼν, ἀπέστειλε δύο τῶν μαθητῶν αὐτοῦ 89 εἰπών, " Ὑπάγετε εἰς
τὴν κατέναντι κώμην, ἐν ἡ εἰσπορενόμενοι εὑρήσετε πῶλον δεδεμένον, ἐφ᾽ ὃν
ὑδ' Ν tA > , > », , 39. δ > ig 31 Ν 3»
οὐδεὶς πώποτε ἀνθρώπων ἐκάθισε' λύσαντες αὐτὸν ἀγάγετε: * καὶ ἐάν τις
ε a > aA , , M4 > aA 3 a gy ε ta 3 aA , »
ὑμᾶς ἐρωτᾷ, Διατί λύετε ; οὕτως ἐρεῖτε αὐτῳ, Ori ὁ Κύριος αὐτου χρείαν ἔχει.
(32) 53 *AmedOdvres δὲ οἱ ἀπεσταλμένοι εὗρον καθὼς εἶπεν αὐτοῖς. * Λυόντων
3 A δ A ε , > aA Q 3 ’ , U4 Ν aA
δὲ αὐτῶν τὸν πῶλον εἶπον οἱ κύριοι αὐτοῦ πρὸς αὐτούς, Ti λύετε τὸν πῶλον ;
34 ὃ I. ε , 3 a , ν 85 a4 2% Ν Ν
οἱ δὲ εἶπον, Ὃ Κύριος αὐτοῦ χρείαν ἔχει. Καὶ ἤγαγον αὑτὸν πρὸς τὸν
Ἰησοῦν, καὶ ἐπιῤῥίψαντες ἑαυτῶν τὰ ἱμάτια ἐπὶ τὸν πῶλον, ἐπεβίβασαν τὸν
Ἰησοῦν. (35) © Πορευομένου δὲ αὐτοῦ, ὑπεστρώννυον τὰ ἱμάτια αὐτῶν ἐν τῇ
ὁδῷ. ὅ1 ᾿Εγγίζοντος δὲ αὐτοῦ ἤδη πρὸς τῇ καταβάσει τοῦ ὄρους τῶν ᾿Ελαιῶν,
ἤρξαντο ἅπαν τὸ πλῆθος τῶν μαθητῶν χαίροντες αἰνεῖν τὸν Θεὸν φωνῇ μεγάλῃ
Q A 15 8 , 38 , 3 ,’ ε > ,
περὶ πασῶν ὧν εἶδον δυνάμεων, ® λέγοντες, Εὐλογημένος ὁ ἐρχόμενος βασι-
λεὺς ἐν ὀνόματι Κυρίου’ εἰρήνη ἐν οὐρανῷ, καὶ δόξα ἐν ὑψίστοις. (5) 3. Καί
A , 28 a *®. i 4 3. wo ? 2 ,
τινες τῶν Φαρισαίων ἀπὸ τοῦ ὄχλον εἶπον πρὸς αὐτόν, Διδάσκαλε, ἐπιτίμησον
τοῖς μαθηταῖς σον. *° Καὶ ἀποκριθεὶς εἶπεν αὐτοῖς, Λέγω ὑμῖν, ὅτι ἐὰν οὗτοι
σιωπήσωσιν, οἱ λίθοι κεκράξονται. (=) 4! Καὶ ὡς ἤγγισεν, ἰδὼν τὴν πόλιν
ἔκλαυσεν ἐπ᾽ αὐτῇ “2 λέγων, Ὅτι. εἰ ἔγνως καὶ σὺ, καί γε ἐν τῇ ἡμέρᾳ σον
189
f Matt. 25. 24—
29.
fies 21. 2-9.
ark 11. 2—10.
16. ἡ μνᾶ cov) He does not say, 7 have gained, but thy pound 27. τοὺς μὴ θελήσαντα] A Prop
has gained. The good servant ascribes all the increase to his lord’s | have no king but Cesar” (Jobn xix. 15.
money. Cp. St. Paul's words, 1 Cor. xv. 10. It is God's grace in us
which enables us to labour; and all the fruits of our labour are due to
Him. See on xvii. 5—10.
17. ἴσθι ἔχων] ‘ scias te habere.” (Valek.)
— δέκα πόλειον] On this perable as illustrating the different de-
grees.of bliss in heaven, according to different d of growth in
pace on earth, see Bi Bull's Sermon vii. vol. i. pp. 168. 189.
p. Matt. xix. 27,28. 1 Cor. xv. 41,42, 2 Cor. ix. 6.
See also below on John xiv. 2.
20. covdupiw] The Latin word sudarium (from sudor), Catull.
xii, 14, passed ‘into many eastern dialects. Bustorf. Lex. Talmud.
p- 1442. See John xi. 44; xx. 7. Acts xix. 12.
There is a difference between this case and that of the unprofit-
able servant in St. Matt. xxv. 25. There the servant alleges fear lest
1—17. On the form ᾿Ελαιὼν see xxi. 37.
Mark ii. 15. 25, 26; v.
3, 4; viii. 50, 51, and
not left
upon another, according to his
claimed His i ω
truth, justice, and power in
(2 Sam. xv. 30).
Here is a mark of the later composition of St. Luke's Gospel
, com respectively with Luke vi.
Townson on the Gospels, Disc. v. Sect. 1.
40. οἱ λίθοι] And so the λίθοι did cry out when one λίθος was
prophecy (xix. 44), and pro-
thus punishing those
jected the divine A itor who became the Head Stone of thecorner (xx. 17).
41. ἰδὼν τὴν πόλιν ἔκλαυσεν) The sight of the city brought
tears into His eyes, and He wept, as David did on the same mountain
But Christ wept in the bour of His triumph, and
near the spot where He was about to ascend in glory to heaven. He
hetic reference to the cry, “we
Ps. ii. 2—6).
καὶ ἐγένετο, κιτ.λ.} See on Mark xi. 1. Matt. xxi.
838. οἱ κύριοι] St. Mark says only τινὲς τῶν ἑστηκότων (xi. 5).
1.
that re-
he should lose what his master had given him, and therefore he has
gone and hidden it in the earth.
Here the servant also alleges fear (v. 21); but says that he kept
it sowed away in a napkin,—i. e. he claims credit for care and vigi-
ce.
Tho Gospel ks of the dead wra
xi. 44; xx. 7); fitly then the pound whic
enwrapped. (Theophyl.) ᾿ ΜΝ
On the sin of wrapping up the Conscience, as if it were a dead
, in the folds of a σουδάριον, such as the Papacy provides for its
children, and requires them to use on pain of nation, seo Bp.
, de Conscient. Pre. iii. 5. 27, 28.
23. τράπεζαν) See Matt. xxi. 12; xxv. 27.
in a σουδάριον (John
he kept as dead was so
wept not for Himself, but for Jerusalem, and for her approaching
calamities. (See below xxiii. 28.) He wept in the place where her
enemies began to besiege her (Matt. xxiv. 3) for her sins in rejecting
Him ; He wept on that spot in divine foreknowledge of the miseries
which they would there inflict upon her. Christ here proves His
twofold nature by shedding tears as man for what He foretold as God.
For αὑτῇ A, B, Ὁ, H, L, have αὐτὴν, per the true reading ;
cp, xxiii. 28, μὴ κλαέετε ἐπ᾽ ἐμὲ, πλὴν ἐφ' tautds κλαίετε.
49 47.) See Greg. M. Hom. in Εν. xxxix.
42. εἰ ἔγνως---ὀφθαλμῶν σου aremarkable saying: Thou art called
Jerusalem. Thy Name means, “they shall see Peace” ( wr).
Cp. Ps. cxxii. 6,7. And so God intended it should be, for He sent
to thee the Prince of Peace to preach Peace. But thou hast closed
190
h Matt. 21. 12,
13.
Mark 11. 15, 17.
Isa. 56. 7.
i Mark 11. 18.
a Matt. 21. 23—
Mark 11. 27—83.
Ὁ Matt. 21. 33—
46.
Mark 12. 1—12.
ς Ps. 318. 22.
Matt. 21. 42.
ST. LUKE XIX. 483—48. XX. 1—19.
ταύτῃ, τὰ πρὸς εἰρήνην σου"-μῦν δὲ ἐκρύβη ἀπὸ ὀφθαλμῶν σον" ὅτι n&ov-
ow ἡμέραι ἐπί σε, καὶ περιβαλοῦσιν οἱ ἐχθροί σον χάρακά σοι, καὶ περικυ-
, , Ν id , ao 6 287 44 a ἐδ a , Q a
κλώσουσί σε, καὶ συνέξουσί σε πάντοθεν, (7) “ καὶ ἐδαφιοῦσί σε καὶ τὰ
τέκνα σον ἐν σοὶ, καὶ οὐκ ἀφήσουσιν ἐν σοὶ λίθον ἐπὶ λίθῳ' ἀνθ᾽ ὧν οὐκ
ἔγνως τὸν καιρὸν τῆς ἐπισκοπῆς gov. ἢ
(232 45 Καὶ εἰσελθὼν εἰς τὸ ἱερὸν ἤρξατο ἐκβάλλειν τοὺς πωλοῦντας ἐν
led 4 Ὁ ,
αὐτῷ καὶ ἀγοράζοντας, * λέγων αὐτοῖς, Γέγραπται, Ὁ οἶκός μον οἶκος
προσευχῆς ἐστιν: ὑμεῖς δὲ αὐτὸν ἐποιήσατε σπήλαιον λῃστῶν.
(23) “' Καὶ Fv διδάσκων τὸ καθ᾽ ἡμέραν ἐν τῷ ἱερῷ: οἱ δὲ ἀρχιερεῖς καὶ
οἱ γραμματεῖς ἐζήτουν αὐτὸν ἀπολέσαι, καὶ οἱ πρῶτοι τοῦ λαοῦ, * καὶ οὐχ
LA , a > 4
εὕρισκον τὸ τί ποιήσωσιν, 6 λαὸς yap ἅπας ἐξεκρέματο αὐτοῦ ἀκούων.
XX. (37) 1" Καὶ ἐγένετο ἐν μιᾷ τῶν ἡμερῶν ἐκείνων, διδάσκοντος αὐτοῦ τὸν
λαὸν ἐν τῷ ἱερῷ καὶ εὐαγγελιζομένου, ἐπέστησαν οἱ ἀρχιερεῖς καὶ οἱ γραμμα-
τεῖς σὺν τοῖς πρεσβυτέροις, 3 καὶ εἶπον πρὸς αὐτὸν λέγοντες, Εἰπὲ ἡμῖν ἐν
ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖς, ἢ τίς ἐστιν ὁ δούς σοι τὴν ἐξουσίαν ταύτην ;
8.» Ν δ x > , > ΄ ea 2 Nn , νὸν ,
Ἀποκριθεὶς δὲ εἶπε πρὸς αὐτούς, ᾿Ερωτήσω ὑμᾶς κἀγὼ ἕνα λόγον, καὶ εἴπατέ
μου 4 Τὸ βάπτισμα ᾿Ιωάννον ἐξ οὐρανοῦ ἦν, ἣ ἐξ ἀνθρώπων ; ὅ" Οἱ δὲ συν-
ν 4 3 “A A ,
ἐλογίσαντο πρὸς ἑαυτοὺς λέγοντες, Ὅτι ἐὰν εἴπωμεν, EF οὐρανοῦ: ἐρεῖ, Διατί
οὖν οὐκ ἐπιστεύσατε αὐτῷ ; § ἐὰν δὲ εἴπωμεν, EF ἀνθρώπων, πᾶς ὁ λαὸς κατα-
λιθάσει ἡμᾶς, πεπεισμένος γάρ ἐστιν ᾿Ιωάννην προφήτην εἶναι. ἴ Καὶ ἀπεκρί-
θησαν μὴ εἰδέναι πόθεν. ὃ Καὶ ὁ ᾿Ιησοῦς εἶπεν αὐτοῖς, Οὐδὲ ἐγὼ λέγω ὑμῖν
ἐν ποίᾳ ἐξοῦσες ταῦτα ποιῶ. ΜΝ : Be adnc ts
Gr) Ἤρξατο δὲ πρὸς τὸν λαὸν λέγειν τὴν παραβολὴν ταύτην" ἀνθρωπος
ἐφύτευσεν ἀμπελῶνα, καὶ ἐξέδοτο αὐτὸν γεωργοῖς, καὶ ἀπεδήμησε χρόνους
ἱκανούς. 19 Καὶ ἐν καιρῷ ἀπέστειλε πρὸ ὺ ὺς δοῦλον, ἵνα ἀπὸ τοῦ
; ρῷ ρὸς τοὺς γεωργοὺς δοῦλον, ἵνα ἀπὸ τοῦ
καρποῦ τοῦ ἀμπελῶνος δῶσιν αὐτῷ. Οἱ δὲ γεωργοὶ δείραντες αὐτὸν ἐξαπ-
ἔστειλαν κενόν. |! Καὶ προσέθετο πέμψαι ἕτερον δοῦλον: οἱ δὲ κἀκεῖνον
δείραντες καὶ ἀτιμάσαντες ἐξαπέστειλαν κενόν. 13 Καὶ προσέθετο πέμψαι
tpirov’ οἱ δὲ καὶ τοῦτον τραυματίσαντες ἐξέβαλον. 1 Εἶπε δὲ ὁ κύριος τοῦ
9 a , , ΝΥ ce ‘ 2 Ν » a ἰδό
ἀμπελῶνος, Τί ποιήσω ; πέμψω τὸν υἱόν μον τὸν ἀγαπητὸν, ἴσως τοῦτον ἰδόντες
ἐντραπήσονται. 3 ᾿Ιδόντες δὲ αὐτὸν οἱ γεωργοὶ διελογίζοντο πρὸς ἑαυτοὺς
λέγοντες, Οὗτός ἐστιν ὁ κληρονόμος, δεῦτε ἀποκτείνωμεν αὐτὸν, ἵνα ἡμῶν
γένηται ἡ κληρονομία. © Καὶ ἐκβαλόντες αὐτὸν ἔξω τοῦ ἀμπελῶνος ἀπέκτειναν.
Lal lel > A
Ti οὖν ποιήσει αὐτοῖς ὁ κύριος τοῦ ἀμπελῶνος ; 16 ἐλεύσεται Kal ἀπολέσει τοὺς
γεωργοὺς τούτους, καὶ δώσει τὸν ἀμπελῶνα ἄλλοις. ᾿Ακούσαντες δὲ εἶπον, Μὴ
γένοιτο. 1 Ὁ δὲ ἐμβλέψας αὐτοῖς εἶπε, Τί οὖν ἐστι τὸ γεγραμμένον τοῦτο,
“Αίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς
κεφαλὴν γωνίας; ὃ Πᾶς ὁ πεσὼν én’ ἐκεῖνον τὸν λίθον συνθλασθήσεται'
ἐφ᾽ ὃν δ᾽ ἂν πέσῃ λικμήσει αὐτόν: (33) 15 Καὶ ἐζήτησαν οἱ ἀρχιερεῖς καὶ οἱ
a > aA 9.9 aN Ν a 2A ἈΕΊ . 3
γραμματεῖς ἐπιβαλεῖν ἐπ αὐτὸν τὰς χεῖρας ἐν αὐτῇ τῇ ὥρᾳ, καὶ ἐφο-
48
πὰρ ‘the ores tay Pi d hi hid from thine
things that belong to thy Peace ; and now they are hid from thine eyes.
peat ἔγνω: καὶ σὺ. κιτ.λ.} If thou hadst known, even thou, for
Thou bast not known, ¢. 6. considered the | instance of St. Luke's practice in dispatching a subject ; preferring
internal connexion to exact order of time. He describes the cleansi
of the Temple immediately after the narrative of the trium
whom #0 much love has been shown by God, hitherto in vain; if
thou hadst known at least in this the day of thy visitation, when thy
King and Saviour comes to visit thee in person for the last time (see
υ. td), then how blessed would it be! The Aposiopesis is full of
pathos. See on xiii. 9, and ον Isa. xxix. 1—8.
48, 44, χάρακα--περικυκλώσυυσι--δαφιοῦσι] These were re-
markable circumstances: and the prophecy in these respects was
signally falfilled by the Roman general Titus and his army, against
hts own intention and desire. He wished to be spared the labour and
delay of making the χάρακες and wepixixAwors. (See Joseph. B. J.
vi. 7. 13.) He wished to spare the City and Temple; and it was
with great reluctance that he destroyed the city; and the Temple
was burned in contravention of bis exprees command.
45. wal εἰσελθὼν, κιτ.λ.] See Matt. xxi. 12, 13, Here is another
Entry; but it did not take place till the day after. See Mark xi. 12.
n this practice of anticipation, see on Matt. xx. 29.
Ηξ Τὸ καὶς ἡμ.)] On dg οἱ τὸ, 9 xi. ΝΞ eee,
. ἐξεκρέμα το] “ δ ab ore.” trg. F&n. iv. 79. ee
Ep. i. af See Wetsleta.) ,
9. ἤρξατο, «.r.A.] See Matt. xxi. .
11. προσέθετο π Wau] “purus putus Hebraismus: προσέθετο
op (yzauph),” Valck. ; edit.’ See Glass. Philol. 8. p. 411.
νεῖ, de Hebraism. p. 590; above, xix. 11. Acts xii. 8. Cf. Gen.
xviii. 20. Cp. LXX.
16. μὴ yévorro] An ejaculation of their consciences applying the
parable to themselves,
Cu. XX. 1. καὶ ἐγένετο, «.7.4.] See Matt. xxi. 2332.
7 3346
μ'
ST. LUKE XX. 20---46.
βήθησαν τὸν λαὸν, ἔγνωσαν yap ὅτι πρὸς αὐτοὺς τὴν παραβολὴν ταύτην
εἶπε. ;
(Ὁ 5“ Καὶ παρατηρήσαντες ἀπέστειλαν ἐγκαθέτους, ὑποκρινομένους ἑαντοὺς
δικαίους εἶναι, ἵνα ἐπιλάβωνται αὐτοῦ λόγου, εἰς τὸ παραδοῦναι αὐτὸν τῇ ἀρχῇ
καὶ τῇ ἐξουσίᾳ τοῦ ἡγεμόνος. 31 Καὶ ἐπηρώτησαν αὐτὸν λέγοντες, Διδάσκαλε,
οἴδαμεν ὅτι ὀρθῶς λέγεις καὶ διδάσκεις, καὶ οὐ λαμβάνεις πρόσωπον, ἀλλ᾽ ἐπ᾽
ἀληθείας τὴν ὁδὸν τοῦ Θεοῦ διδάσκεις: 2 ἔξεστιν ἡμῖν Καίσαρι φόρον δοῦναι,
ἢ οὔ; 335 Κατανοήσας δὲ αὐτῶν τὴν πανουργίαν εἶπε πρὸς αὐτούς, Τί pe
πειράζετε; ™ δείξατέ μοι δηνάριον' τίνος ἔχει εἰκόνα καὶ ἐπιγραφήν ; ᾿Α4πο-
κριθέντες δὲ εἶπον, Καίσαρος. 35 Ὃ δὲ εἶπεν αὐτοῖς, ᾿Απόδοτε τοίνυν τὰ
Καίσαρος Καίσαρι, καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ. 3 Καὶ οὐκ ἴσχυσαν ἐπιλαβέσθαι
αὐτοῦ ῥήματος ἐναντίον τοῦ λαοῦ" καὶ θαυμάσαντες ἐπὶ τῇ ἀποκρίσει αὐτοῦ
ΩΣ
ἐσίγησαν.
27 © Προσελθόντες δέ τινες τῶν Σαδδουκαίων, οἱ ἀντιλέγοντες ἀνάστασιν μὴ
εἶναι, ἐπηρώτησαν αὐτὸν * λέγοντες, Διδάσκαλε, Μωσῆς ἔγραψεν ἡμῖν, ἐάν
τινος ἀδελφὸς ἀποθάνῃ ἔχων γυναῖκα, καὶ οὗτος ἄτεκνος ἀποθάνῃ, ἵνα λάβῃ ὁ
ἀδελφὸς αὐτοῦ τὴν γυναῖκα, καὶ ἐξαναστήσῃ σπέρμα τῷ ἀδελφῷ αὐτοῦ.
9 Ἑπτὰ οὖν ἀδελφοὶ ἦσαν" καὶ ὁ πρῶτος λαβὼν γυναῖκα ἀπέθανεν ἄτεκνος"
80 καὶ ἔλαβεν ὃ δεύτερος τὴν γυναῖκα, καὶ οὗτος ἀπέθανεν ἄτεκνος" *! καὶ ὁ
τρίτος ἔλαβεν αὐτήν᾽ ὡσαύτως δὲ καὶ οἱ ἑπτά; οὐ κατέλιπον τέκνα, καὶ
ἀπέθανον" 83 ὕστερον δὲ πάντων ἀπέθανε καὶ ἡ γυνή. 33 Ἔν τῇ οὖν ἀναστάσει
τίνος αὐτῶν γίνεται γυνή;; οἱ γὰρ ἑπτὰ ἔσχον αὐτὴν γυναῖκα. * Καὶ ἀπο-
κριθεὶς εἶπεν αὐτοῖς ὁ ᾿Ιησοῦς, Οἱ υἱοὶ τοῦ αἰῶνος τούτον γαμοῦσι καὶ ἐκ-
4 . 35 2¢ δὲ θέ a IA > a “ Ν a
γαμίσκονται' *® οἱ δὲ καταξιωθέντες τοῦ αἰῶνος ἐκείνου τυχεῖν, καὶ τῆς
ἀναστάσεως τῆς ἐκ νεκρῶν, οὔτε γαμοῦσιν οὔτε ἐκγαμίσκονται: * οὔτε γὰρ
9 aA » ΄ 3 , , > ‘Q es > cel aA lal > ,’
ἀποθανεῖν ἔτι δύνανται ἰσάγγελοι γάρ εἰσι, καὶ viol εἰσι τοῦ Θεοῦ, τῆς ἀναστά-
ery 37° δὲ > ,’ ε Ν Ν oo A 2 , 9." A
σεως viol ὄντες. Oru δὲ ἐγείρονται οἱ νεκροὶ καὶ Μωσῆς ἐμήνυσεν ἐπὶ τῆς
Βάτον, ὡς λέγει Κύριον τὸν Θεὸν ᾿Αβραὰμ καὶ τὸν Θεὸν ᾿Ισαὰκ καὶ τὸν Θεὸν
᾿Ιακώβ' 83 Θεὸς δὲ οὐκ ἔστι νεκρῶν, ἀλλὰ ζώντων, πάντες γὰρ αὐτῷ ζῶσιν.
39 ᾿Αποκριθέντες δέ τινες τῶν γραμματέων εἶπον, Διδάσκαλε, καλῶς εἶπας"
40,.»,,2 δὲ 2. » 2 a“ caps ὑδέ
οὐκέτι δὲ ἐτόλμων ἐπερωτᾷν αὐτὸν οὐδέν.
(3 41! Ele δὲ πρὸς αὐτούς, Πῶς λέγουσι τὸν Χριστὸν υἱὸν Δαυὶδ εἶναι ;
(=r) “3 καὶ αὐτὸς david λέγει ἐν βίβλῳ Ψαλμῶν, "Εἶπεν ὁ Κύριος τῷ Κυρίῳ
, aA A ε
μου, Κάθου ἐκ δεξιῶν pov, 48 ἕως ἂν θῶ τοὺς ἐχθρούς σον ὑποπό-
διον τῶν ποδῶν cov “' Δαυὶδ οὖν Κύριον αὐτὸν καλεῖ, καὶ πῶς υἱὸς αὐτοῦ
ἐστιν ;
(*) 45h
iW
rt o A A a a ,’ aA 9 Lad Q 4
ἔχετε ἀπὸ τῶν γραμματέων τῶν θελόντων περιπατεῖν ἐν στολαῖς, καὶ φιλούντων
191
d Matt. 22, 15—
22.
Mark 12. 13—17.
g Matt, 22, 23—
Mark 12. 18—27.
f Matt. 22. 42—
45.
Mark 12. 35-37,
g Ps. 110. 1.
Acts 2. 34.
᾿Ακούοντος δὲ παντὸς τοῦ λαοῦ, εἶπε τοῖς μαθηταῖς αὐτοῦ, “ὁ Προσ- b Mark 12. 8—
Matt. 23.6, 14.
See Matt. xxii. 1522.
κάθετοι proprié dicuntur i, gui
, aliisque insidias faciunt. Lex. Cyrill. Brem.
esych. T. i. p, 1542, Ὁ, ἔφεδρος, ἐγκάθετοι, ἐπι-
καθήμενος, κατάσκοπος. Suidas: ἐγκάθετος, xatdexowos.
versione Alexandrina respondet Hebr. aw, ut Job xxxi. 9, ἐγκάθετος
ἐγενόμην, insidiatus sum. Deinde ἐγκάθετοι omnino dicuntur sab-
doli, insidiarum tendarum cupidi, nominatim, suborrals ab alits, ut
decipiant, ut nt, uliquem, et ex iis sermonthus aliquid eliciant,
quo δἰ nocere int. Suidas et Hesych. ἐγκάθετος, δόλιος. vid.
Albertius ad Hesych. T. i. p. 1067, sic adverbium ἐγκαθέτως, ut sit
subdolé, legitur ap. Diod. Sic. xvi. 68. Joseph. B. J. vi. 5. 2, πολλοὶ
δὲ ἦσαν ἐγκάθετοι παρὰ τῶν τυράννων τότε πρὸς δῆμον προ-
ἥται, προσμένειν τὴν ἀπὸ τοῦ Θεοῦ βοήθειαν καταγγέλλοντες,
ὡς ἧττον αὐτομολεῖν, καὶ τοὺς ἐπάνω δέους καὶ φυλακῆς γενο-
μένονε ἐλπὶς παρακρατῴη." (Kuin.)
31. οὐ λαμβάνεις πρόσωπον] Used by ὨΧΧ for Hebrew og nap
(seth pan). ‘to respect persons' (Levit. xix. 15. Mal. i. 8).
t. Matt. and St. Mark have here ov βλέπεις els πρόσωπον.
22. φόρον δοῦναι) St. Matt. and Mark (who never use φόρον,
20. καὶ παρατηρήσαντες, κτλ
— ἀπέστειλαν ἐγκαθέτον:)] “
subsidunt in loco alic
ap. Albertium ad
which is used by St. Luke here and xxiii. 2, and wy St. Paul, Rom.
xiii. 6, 7) have κῆνσον, which is never used by St. Luke.
21, προσελθόντες, κιτ.λ.} See on Matt. xxii. 23-33,
84. οἱ υἱοί] St. Luke here omits our Lord's words as recorded by
St. Matt. (xxii. 29), πλανᾶσθε μὴ εἰδότες τὰς γραφὰς, which were
specially relevant to Jewish readers; and records the argument de-
rived from the difference of this world (ὁ αἰὼν oUros) and the next.
36, οὔτε] Some Editors have substituted οὐδὲ here from A, B, L.
But οὔτε seems preferable. It is not much to eay they cannot even
die; which ms be said of evil spirits; but the words ‘for seither can
they die’ supply the reason why they do not mary.
— τῆς ἀναστάσεως vioi] See on x. 6, υἱὸς εἰρήνης.
88. αὐτῷ] No one is dead to Him, or in His sight.
41. εἶπε δὲ, «.7.A.] See Matt. xxii. 41—46.
42. iv βίβλῳ ψαλμῶν) Not in St. Matt. xxii. 43 or St. Mark
xii. 36; added here as conveying information ἢ to Gentile
readers. He omits οἱ γραμματεῖς after λέγουσι (v, 41) as less
interesting to them.
45. ἀκούοντοε, «.7.A.] See Mark xii. 38—40,
192
ST. LUKE XX. 47.
XXI. 1—21.
9 Q 3 a 3 a ‘ , a a ‘
ἀσπασμοὺς ἐν ταῖς ἀγοραῖς, καὶ πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς, καὶ πρω-
, 3 a ὃ ’, = 247 47 ὁ θί A 9. ,“ aA a Q
τοκλισίας ἐν τοῖς δείπνοις (Fr) “ ot κατεσθίουσι τὰς οἰκίας τῶν χηρῶν, Kat
προφάσει μακρὰ προσεύχονται: οὗτοι λήψονται περισσότερον κρῖμα.
a Mark 12. 41—
5
ΧΧΙ. 1" ᾿Αναβλέψας δὲ εἶδε τοὺς βάλλοντας τὰ δῶρα αὐτῶν εἰς τὸ γαζο-
λάκιον πλουσίους: 2 εἶδε δὲ καί τινα χήραν πενιχρὰν βάλλουσαν ἐκεῖ δύο
xp
Ὁ 2 Cor. 8. 12.
λεπτὰ, ὃ καὶ εἶπεν, ᾿Αληθῶς λέγω ὑμῖν, ὅτι " ἡ χήρα ἡ πτωχὴ αὕτη πλεῖον
πάντων ἔβαλεν" * ἅπαντες γὰρ οὗτοι ἐκ τοῦ περισσεύοντος αὐτοῖς ἔβαλον εἰς
‘ δῶ A fer 9 δὲ 2 a ε , 2 A 9 4 id ὃ Ὦ
τὰ δῶρα τοῦ Θεοῦ' αὕτη δὲ ἐκ τοῦ ὑστερήματος αὐτῆς ἅπαντα τὸν βίον ὃν εἶχεν
ἔβαλε.
ς Matt. 24. 1—30.
Mark 13. 1—26,
(Fr) °° Kat τινων λεγόντων περὶ τοῦ ἱεροῦ, ὅτι λίθοις καλοῖς καὶ ἀναθήμασι
κεκόσμηται, εἶπε, © Ταῦτα ἃ θεωρεῖτε ἐλεύσονται ἡμέραι ἐν αἷς οὐκ ἀφεθήσεται
λίθος ἐπὶ λίθῳ, ὃς οὐ καταλυθήσεται.
Cr) 7 ᾿ΕἘπηρώτησαν δὲ αὐτὸν λέγοντες,
Διδάσκαλε, πότε οὖν ταῦτα ἔσται; καὶ τί τὸ σημεῖον ὅταν μέλλῃ ταῦτα γίνε-
σθαι; ὃ Ὁ δὲ εἶπε, Βλέπετε μὴ πλανηθῆτε: πολλοὶ γὰρ ἐλεύσονται ἐπὶ τῷ
2. » , », ν 3 , > Ne 8 54 AY Φ a
ὀνόματί μον λέγοντες, Ὅτι ἐγώ εἶμι, καὶ ὁ καιρὸς ἤγγικε' μὴ οὖν πορευθῆτε
9 , 39 A 99 δὲ 3 , ,’ὕ Ν 9 , ‘ Lal
ὀπίσω αὐτῶν. 9 Ὅταν δὲ ἀκούσητε πολέμους Kal ἀκαταστασίας, μὴ πτοηθῆτε'
δεῖ γὰρ ταῦτα γενέσθαι πρῶτον" ἀλλ᾽ οὐκ εὐθέως τὸ τέλος.
αὐτοῖς, ᾿Εγερθήσεται ἔθνος ἐπὶ ἔθνος, καὶ βασιλεία ἐπὶ βασιλείαν, |!
10 Τότε ἔλεγεν
σεισμοί
, a , Ν Ν Ν Ν , , Ν aA
τε μεγάλοι κατὰ τόπους, Kat λιμοὶ καὶ λοιμοὶ ἔσονται, φόβητρά τε καὶ σημεῖα
a a 3
ἀπ’ οὐρανοῦ μεγάλα ἔσται. (535) 13 Πρὸ δὲ τούτων πάντων ἐπιβαλοῦσιν ἐφ
Φ ὩἷΝἦΝΝἯ ‘\ A 39 A \ ’ ig > ‘ a “
ὑμᾶς τὰς χεῖρας αὐτῶν καὶ διώξουσι, παραδιδόντες εἰς συναγωγὰς καὶ φυλακὰς,
ἀγομίώνους ἐπὶ βασιλεῖς καὶ ἡγεμόνας ἕνεκεν τοῦ ὀνόματός pov: 13 ἀποβήσεται
δὲ ὑμῖν εἰς μαρτύριον: (7) 16 Θέσθε οὖν εἰς τὰς καρδίας ὑμῶν μὴ προμελετᾷν
᾽ rv a . 15 2, ‘ δώ ea , Ν ’ Ad > ὃ ,
ἀπολογηθῆναι 1 ἐγὼ γὰρ δώσω ὑμῖν στόμα καὶ σοφίαν, ἦ οὐ δυνήσονται
3 a poe > a a ε 9 ’, ea 16 δ rd σθ,
ἀντειπεῖν οὐδὲ ἀντιστῆναι πάντες of ἀντικείμενοι ὑμῖν. 16 Παραδοθήσεσθε
δὲ καὶ ὑπὸ γονέων καὶ ἀδελφῶν, καὶ συγγενῶν καὶ φίλων: καὶ θανατώσουσιν
ἐξ ὑμῶν: 11 καὶ ἔσεσθε μισούμενοι ὑπὸ πάντων διὰ τὸ ὄνομά pou 18 καὶ θρὶξ
ἐκ τῆς κεφαλῆς ὑμῶν οὐ μὴ ἀπόληται. 189 Ἔν τῇ ὑπομονῇ ὑμῶν κτήσασθε
τὰς ψυχὰς ὑμῶν.
(3) 5 Ὅταν δὲ ἴδητε κυκλουμένην ὑπὸ στρατοπέδων τὴν
Ἱερουσαλὴμ, τότε γνῶτε ὅτι ἤγγικεν ἡ ἐρήμωσις αὐτῆς.
5) 31 Τότε οἱ ἐν
ΧΧΙ. 1. ἀναβλέψας, κιτ.λ.] See Mark xii. 41—44. St. Mark
here uses χαλκὸν, the Roman as; and specifies that the sum cast in
by the poor widow made a Roman quadrans (42). St. Luke says,
δύο λεπτά, and explains to his lere that what they were casting
in were δῶρα, pp to God (vv. 1. 4).
5. καί τινων, x.7.4.] See Matt. xxiv. 1—51; xxi. 146. Mark
xiii. :
— καὶ ἀναθήμασι] St. Luke alone mentions that our Lord's
attention was invi to the ἀναθήματα, such as golden crowns,
shields, censers, ieee lychnuchi, and οἰνοχόαι and ἀμφορίσκοι.
Such ἀναθήματα been presented to the Temple of Jerusalem by
Herod, and even by heathens, such as Ptolem Auergoten: and also
the Roman emperors. See i , B. J. ii. 17. vi. δ. Ant, xii. 8;
xv. 1]; xvii. 6; xix. 6. Philo, t. ad Cai. ii. p. 592.
These offerings showed the reverence of the Powers of this world
for Jerusalem and the Temple; and yet Christ foretold that Jeru-
salem and the Temple would be destroyed, by some who had adorned
it with offerings.
6. ταῦτα ἃ θεωρεῖτε] On the construction, cp. John vi. 39;
vii. 88; xv. 2. Matt. vii. 24; xii. 86. Winer, G. G. p. 506.
11. λιμοὶ καὶ λοιμοί] Instances of similar omasias in N.
T., see Heb. v. 8, ἔμαθεν ag’ ὧν ἔπαθεν. πὶ. xi. 17, τινὲς
τῶν κλάδων ἐξεκλάσθησαν. Matt. xxi. 41, κακοὺς κακῶς ἀπολέ-
ou. Acts viii. 30, γινώσκεις ἃ ἀναγινώσκεις Philem. 20, ὀναίμην
—Oricrpor. See above, on Matt. xxvi. 2, and cp. Winer, p. 560.
12. ἀγομένου] So the best MSS., for which some have substi-
tuted ἀπαγομένους, from B, D, L. But is not this one of the
changes which have been recently made in the Sacred Text, with-
out reason? ᾿Απάγειν and ἀπάγεσθαι occur nearly twenty times
in the New Testament, but never followed by ἐπί.
18. ἀποβήσεται ὑμῖν εἰς μαρτύριον] i.e. asa testimony to them.
xiii. 9, μαρτύριον αὑτοῖς, a testimony, by which some
of them will be convinced and converted, as Sergius Paulus, the
ner of seed and Dionysius the Areopagite. See Acts xiii.
—13; xvii. 34.
14. θέσθε] On the use of θέσθαι in this sense, see Luke i. 66;
ix. 44. Acts v. 4; xix. 21. Here,
cently made in some Editions, which θέσθε into θέτε, against
the authority of almost all the MSS. and against grammatical
propriety.
The reader will not expect that all these alterations should
be noticed; some few specimens are necessary, and they may
ice.
16. ἐγὼ δώσω] In Mark xiii. 11, this is said to be the work
hl ΠΗ Holy Spirit, because He proceeds from the Son, and is sent
y Him.
16. καί] even by them, not only by strangers.
19. ἐν τῇ ὑπομονῇ] by your patience save your souls, gain your
lives; while others, by want of faith, are destroying theirs. See
xvii. 33. Matt. x. 39; xvi. 25.
— κτήσασθε] a contrast to ἀπόληται in the preceding verse.
You may one your life where you seem most likely to lose it. See
Matt. x. 39. Luke ix. 24,
20. ὅταν ἴδητε κυκλουμένην] Our Lord gave two signs; one
described by St. Matt. xxiv. 15, and Mark xiii. 14, viz. the Abomina-
tion of Desolation, spoken of by Daniel the pores set up ἐπ tho
city of Jerusalem, in the “Holy Place” of the Temple. The other
sign here mentioned by St. Luke, was the blockade of the City from
wothout by the hostile armies of Rome.
The former sign was intimately connected with the latter. For it
was the profanation of the Temple by the Jewish army within the
City, and by the sins of the Priests and the people in the City, which
rejected and crucified Christ, that gave power to the Roman
army without; and brought it to besiege and destroy the City for
the execution of God's justice and wrath for its sins. See note on
Matt. xxi. 20.
21. οἱ iv τῇ 'ἰουδαίᾳ] not in Jerusalem only; and, indeed, few
were then able to escape from the City (see vorpie), but in Judea
. In consequence of this warning, the Christians escaped to
Pella, in Per@a. Sec on Matt. xxiv. 16,
again, a change has been re-
ter
ST. LUKE XXI. 22—36.
τῇ ᾿Ιουδαίᾳ φευγέτωσαν εἰς τὰ ὄρη, καὶ οἱ ἐν μέσῳ αὐτῆς ἐκχωρείτωσαν, καὶ οἱ
ἐν ταῖς χώραις μὴ εἰσερχέσθωσαν εἰς αὐτήν" 3 ὅτι ἡμέραι ἐκδικήσεως αὗταί
εἶσι, τοῦ πλησθῆναι πάντα τὰ γεγραμμέα. (Ar) 33 Οὐαὶ δὲ ταῖς ἐν γαστρὶ
ἐχούσαις καὶ ταῖς θηλαζούσαις ἐν ἐκείναις ταῖς ἡμέραις: (35) ἔσται γὰρ ἀνάγκη
μεγάλη ἐπὶ τῆς γῆς, καὶ ὀργὴ τῷ λαῷ τούτῳ. (3) 3: Καὶ πεσοῦνται στόματι
μαχαίρας, καὶ αἰχμαλωτισθήσονται εἰς πάντα τὰ ἔθνη" καὶ ἹΙερουσαλὴμ ἔσται
πατουμένη ὑπὸ ἐθνῶν, ἄχρι πληρωθῶσι καιροὶ ἐθνῶν. (37) 35 Καὶ ἔσται σημεῖα
ἐν ἡλίῳ καὶ σελήνῃ καὶ ἄστροις, καὶ ἐπὶ τῆς γῆς συνοχὴ ἐθνῶν ἐν ἀπορίᾳ,
ἠχούσης θαλάσσης καὶ σάλον' 38 ἀποψυχόντων ἀνθρώπων ἀπὸ φόβον καὶ
προσδοκίας τῶν ἐπερχομένων τῇ οἰκουμένῃ" αἱ γὰρ δυνάμεις τῶν οὐρανῶν
σαλευθήσονται. (35) 33 Καὶ τότε ὄψονται τὸν Υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν
νεφέλῃ μετὰ δυνάμεως καὶ δόξης πολλῆς.
8 ᾿Δρχομένων δὲ τούτων γίνεσθαι ἀνακύψατε, καὶ ἐπάρατε τὰς κεφαλὰς ὑμῶν,
διότι ἐγγίζει ἡ ἀπολύτρωσις ὑμῶν.
193
ὁ Kai εἶπε παραβολὴν αὐτοῖς: Ἴδετε τὴν συκῆν καὶ πάντα τὰ δένδρα, ἃ Matt. 24. 32
30
θέρος ἐστίν" 8. οὕτω καὶ ὑμεῖς ὅταν ἴδητε ταῦτα γινόμενα, γινώσκετε ὅτι ἐγγύς
ἐστιν ἡ βασιλεία τοῦ Θεοῦ. ὅ2᾿Αμὴν λέγω ὑμῖν, ὅτι οὐ μὴ παρέλθῃ ἡ γενεὰ
ν Lg ἂν , ta 33 ε 3 Ν Ne lal uA ε δὲ ,
αὕτη, ἕως ἂν πάντα γένηται" ὅδ ὁ οὐρανὸς καὶ ἡ γῇ παρελεύσονται, οἱ δὲ λόγοι
μου οὐ μὴ παρέλθωσι. (35) * Προσέχετε δὲ ἑαυτοῖς, μή ποτε βαρηθῶσιν
ec a ε δί 3 » Ν td Ν ,’ὕ a ay 3
ὑμῶν αἱ καρδίαι ἐν κραιπάλῃ καὶ μέθῃ καὶ μερίμναις βιωτικαῖς, καὶ αἰφνίδιος
ἐφ᾽ ὑμᾶς ἐπιστῇ ἡ ἡμέρα ἐκείνη" * ὡς παγὶς γὰρ ἐπελεύσεται ἐπὶ πάντας τοὺς
καθημένους ἐπὶ πρόσωπον πάσης τῆς γῆς. ὅ5 ᾿Αγρυπνεῖτε οὖν ἐν παντὶ καιρῷ,
ὅταν προβάλωσιν ἤδη, βλέποντες ἀφ᾽ ἑαντῶν γινώσκετε ὅτι ἤδη ἐγγὺς τὸ ΜΗ 15. 28-31.
— μὴ εἰσερχέσθωσαν
It would have been well for the Jews | colesti vitia carnis obsistunt, fulgores divini luminis de Christi
if they had listened to this warning. But instead of doing so, they
were deluded by a fanatical spirit, excited by their False Prophets,
and by vain hopes of the Messiah's coming; and they iniagined that
the City and Temple were impregnable. Instead of quitting Judea,
they flocked fo the city of Jerusalem for the Passover, and so were
caught by the Romans as in a net; and the City became a prey to
Famine, Pestilence, and Civil War; and an immense multitude—
far beyond the ordinary population of the City—was destroyed.
22. πάντα τὰ γεγραμμένα] especially in Daniel ix. 26,27. See
on Matt. xxiv. 15.
23. ἀνάγκη] Hebr. my (ésarah), ‘angustia:’ rendered by
“— in the LXX, Job v. 19, and passim.
στόματι paxalpas] ὙγγῪ p (pi chereb), Gen. xxxiv. 26.
Deut. xiii. 15. Heb. xi. 34.
— αἰχμαλωτισθήσονται] The first Passover, or Type, was killed
in obedience to God's command, and in forty years the promised land
was entered, Christ, the last Passover, or Antitype, the true Pssover,
was slain in rebellion against God; and in forty years the promised
land was forfeited, and trodden under foot by the Gentiles. Cp.
Burgon, p. 531,
— Ἱερουσαλὴμ ἔσται πατουμένη] Jerusalem shall be trodden
by, and remain subject to them. So καταπατεῖν, 1 Macc. iii. 52.
tile Nations shall tread it down, and trample it under foot, until
the times (καιροὶ, seasons) of the Gentiles are fulfilled; te. “till
the fulness of the Gentiles be come in.” (Rom. xi. 25.)
καιροὶ are the seasons for bringing forth fruit to perfection: see
Matt. xiii. 30. Mark xi. 13; xii. 2. Luke xx. 10. Acts xiv. 17.
Here they are the spiritual spring, summer, and autumo in which
the ἔθνη are “pening ἴο maturity under the showers of , and in
the sunshine of the Gospel. And when that harvest is gathered, then
the blindness which has fallen on Israel will be removed. Rom. xi.
ἐδ τ 2 Cor. iii. 14—16. Zech. iii. 9; viii. 8, Isa. xxxii. 18---1δ;
Others (ὁ. g. Meyer) suppose καιροὶ to be seasons of judgment
and Sengoanss upon the Gentiles. And doubtless the season for
bearin: it being a season of trial, is to many a scason of judgment,
as well as of mercy to others.
, σημεῖα) these verees, see Greg. Moral. in Evang. i. 1,
p. 436. They have a double sense ;
1. literal; as applied to Jerusalem.
2. spiritual; as applied to Christendom, or the Spiritual Zion.
The Sun of righteousness, Christ, will show cr of His power;
the Moon, i.e. the Christian Church, illumined with His beams, will
show signs of His coming. And some Stars, i.e. Luminaries of the
Church, will fall from their place. S¥. Ambrose says, "" Plurimis ἃ
Teligione deficientibus, clara fides obscurabitur nube perfidie; quia
mihi Sot Ile calestis mea fide vel minuitar vel augetur. Et
uemadmodiim menstruis cursibus Lena vel terre oppositu, cdm
faerie a jone Solis, vanescit, sic et eancta Ecclesia, chm lumini
oL, :
radiis non potest mutuari.” See on Matt. xxiv. 29.
— συνοχή] ‘anxietas, ‘angor.’ See on Matt. xxiv. 29.
— ἀπορίᾳ] ‘“ desperatione ob consilii inopiam utpote angustiis
implicitorum, ex quibus explicare se nequeant.”
— ’xobens] Some MSS., particularly A, B, L, M, X, have
fixoue, which has been received in some recent Editions. If it is the
true reading, the genitive ἤχονς follows σημεῖα. But that reeding
seems to have proceeded from ἠχούσης altered into ἤχους ὡς---. An
ἤχου, not ἤχους, seems to be the form used in N. T. Heb. xii. 19.
— Bardeane] The γῆ, or Earth, in this verse, a) to repre-
sent men and nations in their worldly state (τὰς φυλὰς τῆς γῆς,
Matt. xxiv. 30), engrossed by low and earthly thoughts (see below,v. 6).
The θάλασσα, or Sea, represents them as tossed about on the tumul-
tuous billows of internal and external troubles. And in both respects,
whether as to γῆ or θάλασσα, the ivy of this world are distinguished
from the children of the kingdom of heaven, 4. 6. of the Christian
Church, which will be assailed by storms (v. 25), but is raised above
earthly cares, and cannot be shaken by earthly vicissitudes.
26. τῇ οἰκουμένῃ] the world, as inhabited ; i.e. cities and nations.
28. ἀνακύψατεἾ while the men of this world (Jobn viii. 8) are
looking downwards (κατακύπτοντες εἰς τὴν viv). oppressed with
earthly cares and lusts (v. 34), and poring on ly treasures, and
cast down with despair (see v. 26), do you look upwards with faith,
hope, and joy; for, when their destruction is at hand, then your
γαδεπιρθίοπ draweth nigh: ‘‘ Zevare capita, est mentes ad patriam
celestem erigere.” .)
39. πάντα τὰ δένδρα] Countries which have no fig trees, have
their parables (Matt. xxiv. 32) for watchful hearts.
80. προβάλωσιν] Cf. ὅταν παραδῷ, Mark iv. 29, and ἐπιβαλὼν,
Mark xiv. 7
82. ἡ γενεὰ αὕτη) the Israel of God. See Matt. xxiv. 34; and
cp. Euseb. here (Mai, p. 301), who compares Ps. xxii. 31; cii. 18.
84. βαρηθῶσιν] βαρυνθῶσιν, Elz. But βαρηθῶσιν is in A, B,
C, G, K, L, 8, V. It is remarkable that in the N. T. βαροῦμαι
occurs often (Matt. xxvi. 45. Mark xiv. 40. Luke ix. 32. 2 Cor.
i, 8; v. 4. Tim. v. 16), but βαρύνομαι never; whereas in the
LXX βαρύνομαι is often, but βαροῦμαι, | believe, never found.
35. ὡς wayis] will come suddenly on them, as a snare or trap on
birds or beasts enjoying od (Eccles. ix. 12).
— τοὺς καθημένους ἐπὶ π. π. τ. γ.)] Those who are of the earth,
earthy β Cor. xv. 47), and have not set their affections on thin;
me { ol. iii. 2), and have not their conversation in heaven (Phil.
iii. 20).
See above on xviii. 8. The expression καθῆσθαι iwi πρόσωπον
τῆς γῆς isadouble Hebraism. καθῆσθαι is the Hebrew ae (yashab),
to sit, to take their ease, rest, to dwell (Isa. ix. 2. Matt. iv. ae
And ἐπὶ πρόσωπον is the Hebr. yer y (al-pney col-haarets),
2 Sam. xviii. ἃ, See Vorst. p. 170, and p. 342. ce it denotes that
c
194 ST. LUKE XXI. 37, 38. XXII. 1—10.
δεόμενοι iva καταξιωθῆτε ἐκφυγεῖν ταῦτα πάντα τὰ μέλλοντα γίνεσθαι, καὶ
σταθῆναι ἔμπροσθεν τοῦ Υἱοῦ τοῦ ἀνθρώπον.
57 Ἣν δὲ τὰς ἡμέρας ἐν τῷ ἱερῷ διδάσκων τὰς δὲ νύκτας ἐξερχόμενος ηὐλί-
ζετο εἰς τὸ ὄρος τὸ καλούμενον ᾿Ελαιών. ὃ8 Καὶ πᾶς ὁ λαὸς ὥρθριζε πρὸς αὐτὸν
ἐν τῷ ἱερῷ ἀκούειν αὐτοῦ.
aMatt 24.24 ΧΧΙΙ (35) 1" Ἤγγιζε δὲ ἡ ἑορτὴ τῶν ἀζύμων, ἡ λεγομῶη πάσχα:
(729 3 καὶ ἐζήτουν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς τὸ πῶς ἀνέλωσιν αὐτόν'
(ῷ) ἐφοβοῦντο γὰρ τὸν λαόν.
bMatt.26.4—- 85 Εἰσῆλθε δὲ ὁ Σατανᾶς els ᾿Ιούδαν τὸν ἐπικαλούμενον ᾿Ισκαριώτην, ὄντα ἐκ
Mak 14.1011. χρῇ ἀριθμοῦ τῶν δώδεκα: (Fr) ὁ καὶ ἀπελθὼν συνελάλησε τοῖς ἀρχιερεῦσι καὶ
τοῖς στρατηγοῖς τὸ πῶς αὐτὸν παραδῷ αὐτοῖς" > καὶ ἐχάρησαν, καὶ συνέθεντο
αὐτῷ ἀργύριον δοῦναι: © καὶ ἐξωμολόγησε, καὶ ἐζήτει εὐκαιρίαν τοῦ παραδοῦναι
αὐτὸν αὐτοῖς ἄτερ ὄχλου.
oMatt.26.17~ ἸΟΆΊΉΛθε δὲ ἡ ἡμέρα τῶν ἀζύμων, ἐν ἦ ἔδει θύεσθαι τὸ πάσχα: ὃ καὶ
Mark 14. 12—15,
ἀπέστειλε Πέτρον καὶ ᾿Ιωάννην εἰπών, Πορευθέντες ἑτοιμάσατε ἡμῖν τὸ πάσχα
ἵνα φάγωμεν. ὃ Οἱ δὲ εἶπον αὐτῷ, Ποῦ θέλεις ἑτοιμάσωμεν ; 1 Ὁ δὲ εἶπεν
αὐτοῖς, ᾿Ιδοὺ, εἰσελθόντων ὑμῶν εἰς τὴν πόλιν, συναντήσει ὑμῖν ἄνθρωπος κερά-
the persons s0 described have made earth their home, and say, “ here
is our rest.” Cp. Heb. xiii. 14. Mic. ii. 10. Rev. xiii. 14.
87. ηὐλίζετο als τὸ 36, “ἢ, Resorted for a lodging to Olivet, i.e.
to (Matt. xxi. i7 ark xi. 11). See below, xxiv. 50.
On the use of ele, see Matt. ii. 23, and on Mark i. 39.
- ᾿Ελαιών] Elz. ᾿Ελαιῶν, gen. plur. But "EAacdv in the nomi-
native singular seems to be the true reading. (Cp. xix. 29.) The
Evangelists appear to prefix the article τῶν to ᾿Ελαιῶν after τὸ Spor.
See Matt, xxi. 1; xxiv. 3; xxvi. 30. Mark xi. !; xiii. 3; xiv. 26.
Luke xix. 37; xxii. 39. John viii. 1 (if genuine). St. Luke (and
he alone) uses the form ᾿Βλαιὼν, Olivet ( Acts i. 12), probably to be
restored here and xix. 29. On this nominative in bai oa names, see
Lobeck, Phryn. p. 517, and Meyer on Luke xix. 29. Winer, p. 164.
38, ἄρθριζε The word used by the LXX for Hebr. rvgqin (Aish-
Kym), from unused root Ὀγῷ (shakam), ‘to rise early in the morning.’
Gen. xix. 2. 27; xx. 8; and im. The more Attic form was
ὀρθρεύω. See Thom. Mag. in v., who says ὀρθρεύω---οὐκ ὀρθρίζω.
‘at ἌΜΕ ἤγγιζε, κιτιλ.] See Matt. xxvi. 1—5. Mark
xiv. 1, 2. 10, 11.
Our Lord ate the Passover with His disciples on the Evening of
the Fourteenth of Nisan, being the Fifth day of the week (Thursday).
But the Rulers of the Jews, who conspired against Him, would
not enter (on the next day) into the hall of Pilate, lest they should
be defiled, but they might eat the Passover (John xviii. 28). For,
says Eusebius! (as cited in Cut. Aur. p. 288, ed. Venet. 1775),
«Ex quo Veritati insidiati sunt, verbum Veritatis ἃ se expulerunt,
non primo die azymorum, quo die debebat immolari Pascha, mandu-
cantes solitum sibi Pascha; erant enim erga aliud attenti (i.e. on
killing Christ), sed die sequenti post fllum, que erat azymorum
secunda. Dominus veré prima die azymorum, hoc est quinta feria,
Pascha cum discipulis peregit.”
See note below on v.7; and on John xviii. 28, and on Matt. xxvi. 17.
2. τό] See v. 4 and on Mark ix. 23.
8. εἰσῆλθε ὁ Σατανᾶς The Article ὁ here is not found in some
SS., and is omitted by many recent Editors. Perhaps, however,
the Article, which is found in the majority of MSS., may have con-
siderable force here, as referring back the reader's mind to the earlier
operations of the Satan, or Adversary.
The circumstance of this entrance of the Enemy is not men-
tioned by St. Matt. or St. Mark here. St. Luke, writing for the
Gentiles, had traced our Lord’s genealogy to Adam (Luke iii. 23—
38), and had shown that He is the promised Seed of the Woman,
between which and the Seed of the Serpent God bad put enmity
(whence the name Satan, Tey, ‘enemy, or vadvenaty). and who
would bruise the Serpent's head (Gen. iii.15). He is careful to show
otal that primeval prophecy or ium was fulfilled by
ist.
He does this—first in the history of the temptation (chap. iv.),
then he records our Lord's words, saying (x. 18), “1 saw Satun—t
Enemy, τὸν Latavav—as ce) from heaven,” and ascrib-
ing the diseasos of the body which He healed to the agency of Satan
oir 16), and telling Peter (xxii. 31), that Satan desired to have
em to sift them as wheat. And now the Holy Spirit reveals Satan
—the ancient Enemy of Man—that Old Serpent—as the prime
instigator of those who brought about the crucifixion, by which he
bruised the heel of the woman’s seed, and through which his own
head was bruised by the woman's seed.
The word Σατανᾶς occurs five times in St. Luke, but never
without the article, except in the vocative; and nine times in St.
Paul's Epistles, but never without the article; eight times in the
Apocalypse, and only once without the article (xx. 2, where its
omission is easily accounted for).
It would seem as if the Sacred Writers were studious to mark
me personal identity of the Enemy from the beginning to the
end.
See further on xxii. 43 concerning St. Luke's Evangelical reve~
lations concerning Good Angels.
4, στρατηγοῖς] “templi prafectis; cum his agebat Judas, et δὲ
speciatim commemorantur, quoniam horum erat, apparitorum ope,
prehendere et in carcerem conjicere Judzos, Sy in legem peccarant,
vid. ad Matt. xxvi. 47. infra v. 52. Act. v. 26. Dicebantur autem
στρατηγοὶ τοῦ ἱεμοῦ, et simpliciter στρατηγοὶ, duces ac preefecti
eacerdotum et Levitarum, qui in templo excubias agebant, vid. 2 Par.
xxxv. 8. Supremus excubiarum prefectus, qui, ut reliqui orpar-
nyol, ex sacerdotum numero erat, κατ᾽ ἐξοχὴν dicebatur ὁ στρατ-
ηγὸς Act. v. 26, coll. v. 24. ὁ στρατηγὸς τοῦ ἱεροῦ Act. iv. 1,
v. 24. Idem cum summo pontifice conjungitur ἃ Josepho xx. 6. 2,
et ante reliquos synedrii assessores commemoratur Act. v. 24, coll.
xxi. 27." (Kuin.) Cp. Winer, ii. p. 590.
See Matt.
6. ἄτερ ὄχλου] ‘sine strepitu’ (Acts xxiv. 18).
xxvi. 5. Mark xiv. 2.
7. ἐν ἡ ἔδει θύεσθαι] Perhaps there is something of emphasis in
the word ἔδει, as much as to say that our Lord sacrificed and ate the
Paschal Lamb on the day aperiniod by the divine Law, but the
Priests and Pharisees, who professed great zeal for the law, did νοί.---
“ἔδει dicitur de eo quod fieri debe nec tamen fit; and cp. Kuinoel's
note here; and see Matt. xviii. 33. Acts xxvii. 31. Autnoel and
others affirm that the Law had been superseded by Tradition, and
that the sacrifice and eating of the Passover was postponed by some
of the Pharisees to the following day. But it is more probable,
as St. Chrysostom, Eusebius, and others of the Fathers suppose,
that the Chief Priests and Scribes were so busy in plotting the
sacrifice of the true Paschal Lamb, that they omitted to sacrifice and
eat the legal Passover at the proper time. Matt. xxvi. 1—5, and
Pe on John xviii. 28; and note above, xxii. 1, whence it appears that
ey took counsel together Lefore the Passover to kill Jesus by subtlety
without any public disturbance, and not at the Passover. They made
their compact with Judas and dispatched their officers and servants with
him to Gethsemane to take Jesus after He had eaten the Passover.
Judas and the band (σπεῖρα) came by night from the Chief Priests
and Scribes and Elders (Matt. xxvi. 47. Mark xiv. 43. John
xviii. 2), and even some of the Chief Priests and Elders accompanied
Judas to Gethsemane (Luke xxii. 52), and the others seem to have
waited with impatience for our Lord's arrest, and to have been ready
to meet together immediately (Luke xxii. 66) to carry on His exa-
mination and to expedite His execution. And there does not
to have been any available interval in which they could have sepa-
rated and returned to their several households in order to cat the
Passover, and then have come beck to prosecute the trial and con-
demnation of their Divine Prisoner.
rice ἀπέστειλε, κιτ.λ.} See Matt. xxvi. 17—19. Mark xiv.
10. κεράμιον Odaror] See Mark xiv. 13, and St. Cyril here, ἔνθα
xe ἂν εἰσέλθῃ τὸ ὕδωρ τοῦ ἁγίον βαπτίσματος ἐκεῖ καταλύσει
ριστός.
τ The original of this scholium of Emsebins, from his work de Paschate, has been published by Cerd. Mai, Coll. Vat. iv. pp. 215, 316.
ST. LUKE XXII. 11---82.
prov ὕδατος βαστάζων: ἀκολουθήσατε αὐτῷ eis τὴν οἰκίαν οὗ εἰσπορεύεται:
Ν a) a aA aA
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κατάλυμα, ὅπον τὸ πάσχα μετὰ τῶν μαθητῶν μον φάγω; | κἀκεῖνος ὑμῖν
δείξει ἀνάγαιον μέγα ἐστρωμένον, ἐκεῖ ἑτοιμάσατε. 18 ᾿Απελθόντες δὲ εὗρον
καθὼς εἴρηκεν αὐτοῖς, καὶ ἡτοίμασαν τὸ πάσχα.
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ὑμῶν πρὸ τοῦ με παθεῖν' 1δ λέγω γὰρ ὑμῖν, ὅτι οὐκέτι οὐ μὴ φάγω ἐξ αὐτοῦ, ἕως
ὅτου πληρωθῇ ἐν τῇ βασιλείᾳ τοῦ Θεοῦ.
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εὐχαριστήσας εἶπε, Λάβετε τοῦτο καὶ διαμερίσατε ἑαντοῖς" 8 λέγω γὰρ ὑμῖν,
ὅτι οὐ μὴ πίω ἀπὸ τοῦ γεννήματος τῆς ἀμπέλου, ἕως Stov ἡ βασιλεία τοῦ Θεοῦ
ἔλθῃ. (ξ2) 1" Καὶ λαβὼν ἄρτον εὐχαριστήσας ἔκλασε καὶ ἔδωκεν αὐτοῖς λέγων,
Τοῦτό ἐστι τὸ σῶμά μου, τὸ ὑπὲρ ὑμῶν διδόμενον: τοῦτο ποιεῖτε εἰς τὴν ἐμὴν
3 267) 29 « 2 Vous , sos ὃ a“ , a“
ἀνάμνησιν. (τ) “ Ὡσαύτως καὶ τὸ ποτήριον pera τὸ δειπνῆσαι λέγων, Τοῦτο
Ν , ε AY ὃ , hed ν ΄ ΝΥ ε bY ε “ 3 ,
TO ποτήριον ἢ καινὴ διαθήκη ἐν τῷ αἵματί μου, τὸ ὑπὲρ ὑμῶν ἐκχυνόμενον.
368 a a a
(ἃ) 7 Πλὴν ἰδοὺ, ἡ χεὶρ τοῦ παραδιδόντος pe per ἐμοῦ ἐπὶ τῆς τραπέζης.
2 K \¢ x ey a 3 θ , , Ν x. oe , N ay A
αἱ ὁ μὲν Υἱὸς τοῦ ἀνθρώπου πορεύεται κατὰ τὸ ὡρισμένον" πλὴν οὐαὶ τῷ
ἀνθρώπῳ ἐκείνῳ St οὗ παραδίδοται. (5) 33 Καὶ αὐτοὶ ἤρξαντο συζητεῖν πρὸς
ε ‘ Ν | ν 2 2A a , 870) 24 3 ΄,
ἑαντοὺς, τὸ τίς dpa εἴη ἐξ αὐτῶν ὁ τοῦτο μέλλων πράσσειν. (Fr) 3: ᾿Εγένετο
δὲ καὶ φιλονεικία ἐν αὐτοῖς, τὸ τίς αὐτῶν δοκεῖ εἶναι μείζων. 35 Ὁ δὲ εἶπεν
αὐτοῖς, " Οἱ βασιλεῖς τῶν ἐθνῶν κυριεύουσιν αὐτῶν, καὶ οἱ ἐξουσιάζοντες αὐτῶν
εὐεργέται καλοῦνται: 35 ὑμεῖς δὲ οὐχ οὕτως" ἀλλ᾽ ὁ μείζων ἐν ὑμῖν γενέσθω ὡς ὁ
΄ ar ε , ε ε A 371. 27 me N , e 9 ,
νεώτερος, καὶ ὁ: ἡγούμενος ὡς 6 διακονῶν. (39) % Tis yap μείζων, ὁ ἀνακεί-
μενος ἢ ὁ διακονῶν ; οὐχὶ ὁ ἀνακείμενος ; ἐγὼ δέ εἶμι ἐν μέσῳ ὑμῶν ὡς ὁ
διακονῶν. 3 Ὑμεῖς δέ ἐστε οἱ διαμεμενηκότες μετ᾽ ἐμοῦ ἐν τοῖς πειρασμοῖς μον’
39 κἀγὼ διατίθεμαι ὑμῖν καθὼς διέθετό μοι ὁ Πατήρ μον βασιλείαν, (55) 3 ἵνα
ἐσθίητε καὶ πίνητε ἐπὶ τῆς τραπέζης μου ἐν τῇ βασιλείᾳ μου, καὶ καθίσεσθε ἐπὶ
θρόνων κρίνοντες τὰς δώδεκα φυλὰς τοῦ Ἰσραήλ. (39) 5! Εἶπε δὲ ὁ Κύριος,
ao ’ 3 AY ε a > , en A , ε Q ~
Σίμων, Σίμων, ἰδοὺ ὁ Σατανᾶς ἐξῃτήσατο ὑμᾶς τοῦ σινιάσαι ws τὸν σῖΐτον'
wa) 32 ἐγὼ δὲ eden Α a ¢ XS 2) 07 eu Ss
(Hr) ὅ3 ἐγὼ δὲ ἐδεήθην περὶ σοῦ, ἵνα μὴ ἐκλείπῃ ἡ πίστις σον" καὶ σύ ποτε
19ὅ
(2) 7 Καὶ δεξάμενος ποτήριον,
d Matt, 26, 22—
Mark 14. 19—25.
1 Cor, 11. 23—26,
¢ Matt. 20, 25—
Mark 10. 42—44.
f Matt. 19. 28.
Heb. 2. 18.
ἃ 4.10.
12. ἀνάγαιον) So A,B, E, Η, K, L, Ρ, 5, and other MSS.— Elz.
ry soy.
16. ἐπιθυμία ἐπεθύμησα] A Hebraism. “ peat Evangelista
ipsius verba Salvatoris.” Vorst. de Hebr., p. 624, who compares
tt. xiii. 14, ἀκοῇ ἀκούσετε. John iii. “ὁ, χαρᾷ χαίρει. Acts iv.
17; v. 28; xxiii. [4, and see LXX in Gen. xxxi. 80.
All these Hebraisme aj to be preserved by the Sacred
Writers, for the sake of reminding the reader that he has before
him the very words used by the speakers on the occasions described.
16. οὐ μὴ φάγω) See on Matt. xxvi. 29,
Besides the iar meaning there assigned to the words, perhaps
they had reference also to what our Lord was now about to do, viz.
to give 8 spiritual consummation (wAjjpwore) to the Paschal rites of
eating and dneking. by changing them into a Sacrament of the New
Covenant in the Gospel and the Church (ἐν τῇ βασιλείᾳ τοῦ Θεοῦ),
in the Holy Communion of His Body and Blood. Henceforth
Levitical sacrifice was to cease, being transfigured into an Evangelical
Sacrament.
Having said these words, He proceeded to opis their meaning
by instituting the Christian Passover,—the Holy Eucharist.
18. γεννήματο:] On this use of γέννημα (not γένημα, as edited
by some), see Phrynich., erg Lobeck, and Vorst. de Hebr., p. 464.
19. τοῦτό ie] See Matt. xxvi. 26.
— τὸ ὑπὲρ ὑμῶν διδόμενον) to which St. Paul adds κλώμενον,
1 Cor. xi. 24. These words are not in St. Matthew and St. Mark;
they serve to give greater clearness to what preceded. The bread
(ἄρτον, loaf, 1 Cor. x. 17) blessed by Christ, and broken in His hand
before He suffered (v. 19), and distributed by Him to His disciples,
was a figure of His death, voluntarily accomplished by his own act,
anda shenivg forth of it, and a conveyance of ite blessings as already
᾿δοξτισορὺς and secured, as the bread now bleesed in His name, and
ken after His suffering, is a commemorative representation and
showing of His death and the communion of His body and blood, to
all penitent and faithful receivers.
— τοῦτο ποιεῖτε) See | Cor. xi. 24,25. This commemorative
sentence is not recited by St. Matthew and St. Mark; and St. John
adds nothing to the history of the institution.
— ale τὴν ἐ. ἀνάμνησιν) More than‘in remembrance of Με."
᾿Ανάμνησις is not simply remembrance, which may be involuntary,—
but a deliberate inward act (recordativ), showing itself by external
signs. See on Mark xiv. 72, and cp. 1 Cor. xi. 25, 26. Heb. x. 3.
“Do this for My Commemoration.” This was a prospective
precept for the /utsre ; for when He Himself was present with them,
there was no occasion for ἀνάμνησις,
20. ὡσαύτωε] i.e. with thanksgiving and benediction.
— τοῦτο τὸ ποτήριον] See on Matt. xxvi. 28.
21. πλήν] although I am now about to shed My blood for you and
for all men.
22. κατὰ τὸ ὡρισμένον] Cp. on xvii. 1, and on Acts ii. 23, τῇ
ὡρισμένῃ βουλῇ. .
— παραδίδοται) Pe. xli. 9.
24. φιλονεικία κιτ.λ.) See Matt. xx. 25. Mark x. 42.
— δοκεῖ} in common estimation. See Gal. ii. 6. (Beng.
a. εὐεργέται] Cp. 2 Macc. iv. 2, where Onias is so entitled. So
Ptolemy mune pone and cp. Paradise ined, 111. 82, “ Then swell
with pride, and must be titled Gods, Great benefactors of mankind,” ἄς.
29. διατίθεμαι) “1 covenant to you.” See Ps. lxxxi. 4, where
LXX has διεθέμην διαθήκην. (Rosenm.)
— βασιλείαν] See xii. 82. 2 Tim. ii. 12.
80. θρόνων] “See Matt. xix. 28.
31, ἑξρτήσατο] Therefore Satan cannot act except by God's per-
mission. Cp. the case of Job, i. 12; ii. 5.
-- ees) not only oi; and especially Judes, whom He does not
expose publicly, but whom He had warned secretly, ov. 21,22. Per-
haps Peter thence inferred that the Apostles would su that he
himself was the person meant by cur Lord when He said that “one
of you shall betray me” (Matt. xxvi. 21, Mark xiv. 18, Luke xxii.
21. John xiii. 21), and therefore he was more r to obtain an ex-
plicit declaration from Christ on this subject (John xiii. 24), and
thought it seomnite to be more forward in his own professions of
fidelity (33, 34).
— σινιάσαιΪ κοσκινεῦσαι. eet)
82. ἐγὼ δὲ ἐδεήθην περὶ cov) Pe aaa for permission to sift
c
196 ST. LUKE XXII. 33—48.
ἐπιστρέψας στήριξον τοὺς ἀδελφούς σον.
(%) 83 Ὁ δὲ εἶπεν αὐτῷ, Κύριε, μετὰ
σοῦ ἕτοιμός εἰμι καὶ εἰς φυλακὴν καὶ εἰς θάνατον πορεύεσθαι. *‘O δὲ εἶπε,
Adyw σοι, Πέτρε, οὐ μὴ φωνήσει σήμερον ἀλέκτωρ, πρὶν ἣ τρὶς ἀπαρνήσῃ μὴ
279 7
εἰδέναι pe.
(=) ® Kat εἶπεν αὐτοῖς, Ὅτε ἀπέστειλα ὑμᾶς ἄτερ βαλλαντίον καὶ
πήρας καὶ ὑποδημάτων, μή τινος ὑστερήσατε; οἱ δὲ εἶπον, Οὐδενός.ς ὃὅ5 Εἶπεν
4 2 κ΄ 9 ,»,.. aA εν , : > , e , \ , ve Ny
οὖν αὐτοῖς, ᾿Αλλὰ νῦν ὁ ἔχων βαλλάντιον ἀράτω, ὁμοίως καὶ πήραν, καὶ ὃ μὴ
ἔχων, πωλησάτω τὸ ἱμάτιον αὐτοῦ, καὶ ἀγορασάτω μάχαιραν. (ξ7) 51 Λέγω γὰρ
f Isa. 53. 2.
9 »ν» A
ὑμῖν, ὅτι ἔτι τοῦτο τὸ γεγραμμένον Set τελεσθῆναι ἐν ἐμοὶ 7d, ‘Kat μετὰ ἀνόμων
ἐλογίσθη: καὶ γὰρ τὰ περὶ ἐμοῦ τέλος ἔχει. (35) ὅ8 Οἱ δὲ εἶπον, Κύριε, ἰδοὺ
μάχαιραι ὧδε δύο: ὁ δὲ εἶπεν αὐτοῖς, ‘Ikavdv ἐστι.
(39 ® Καὶ ἐξελθὼν ἐπορεύθη κατὰ τὸ ἔθος εἰς τὸ ὄρος τῶν ᾿Ελαιῶν"
ἠκολούθησαν δὲ αὐτῷ καὶ οἱ μαθηταὶ αὐτοῦ.
τόπου εἶπεν αὐτοῖς, Προσεύχεσθε μὴ εἰσελθεῖν εἰς πειρασμόν.
(3) © Τενόμενος δὲ ἐπὶ τοῦ
(29) 4! Καὶ
αὐτὸς ἀπεσπάσθη ἀπ᾽ αὐτῶν ὡσεὶ λίθον βολήν" καὶ θεὶς τὰ γόνατα προσηύχετο
g Mark 14. 86.
(Ξ) “33 λέγων, " Πάτερ, εἰ βούλει παρενεγκεῖν τὸ ποτήριον τοῦτο ἀπ᾽ ἐμοῦ" πλὴν
μὴ τὸ θέλημά pov, ἀλλὰ τὸ σὸν γινέσθω: (3) 45 ὥφθη δὲ αὐτῷ ἄγγελος ἀπ᾽
οὐρανοῦ ἐνισχύων αὐτόν. “4 Καὶ γενόμενος ἐν ἀγωνίᾳ ἐκτενέστερον προσηύχετο.
3 , δὲ ε to Q > a e Ν θ , 9 a 2 Ν X a
Eyévero δὲ ὁ ἱδρὼς αὐτοῦ ὡσεὶ θρόμβοι αἵματος καταβαίνοντες ἐπὶ τὴν γῆν.
Mee 36. 40, 41. (386) 46} Καὶ ἀναστὰς ἀπὸ τῆς προσευχῆς, ἐλθὼν πρὸς τοὺς μαθητὰς εὗρεν αὐτοὺς
h Matt. 26. 40, 41.
,’ 2 "» “ , 46
κοιμωμένους ἀπὸ τῆς λύπης,
καὶ εἶπεν αὐτοῖς, Τί καθεύδετε; ἀναστάντες
προσεύχεσθε, ἵνα μὴ εἰσέλθητε εἰς πειρασμόν.
i Matt. 26. 47—
51, 55.
Mark 14. 48—48.
(2 “' Ἔτι αὐτοῦ λαλοῦντος ἰδοὺ ὄχλος, καὶ ὁ λεγόμενος ᾿Ιούδας, εἷς τῶν
δώδεκα, προήρχετο αὐτοὺς, καὶ ἤγγισε τῷ ᾿Ιησοῦ φιλῆσαι αὐτόν.
(Ὁ “ Ὁ δὲ
᾿Ιησοῦς εἶπεν αὐτῷ, ᾿Ιούδα, φιλήματι τὸν Υἱὸν τοῦ ἀνθρώπου παραδίδως ;
you all (ὑμᾶς) ; but when He asked to sift you, I prayed specially for
thee. The prayer was prophetic; it was specially needed by Peter,
because Peter was specially in peril. It is said by Roman Divines
(6. g. Maldonat., ἃ Lapide, and Mat here) that this prayer and pre-
cept of our Lord extends to all the Bishops of Rome, as St. Peter's
succeseors, and that in speaking to St. Peter our Lord spake to them.
Will they complete the parallel, and say that the Bishops of Rome
specially need prayer, because they deny Christ? Let them not take
ἃ part of it and leave the rest. St. Peter himself (2 Pet. iii. 16)
has condemned such wrestings of Scripture as this, and such as that by
which another verse in this chapter (v. 38) has been perverted toa
like purpose, and where the words ἰδοὺ μάχαιραι δύο have been used
by Popes themselves to authorize their claim to wield the double
sword of spiritual and secular supremacy. See Boniface VIIIth's
τ Unam Sanctam,” in the Roman Canon Law (Extrad. Com. i. 8.1,
p. 1159, ed. 1839): “ Dicentibus Apostolis ecce gladii duo, in Ec-
clesia scilicet, quum Apostoli loquerentur, non respondit Dominus
nimis esse, sed satis, Certé, qui in potestate Petri temporalem gla-
dium esse negat, malé verbum attendit Domini proferentis ‘Con-
verte gladium tuum in vaginam’ (Matt. xxvi. 52). Uterque ergo in
potestate est Ecclesie, spiritualis ecilicet gladius et materialis.”
— στήριξον)] A, B, D, L, M, Q have στήρισον.
84. Πέτρε] The only place in the Gospels where Christ is said to
have addressed Simon by his name Πέτρος. (Burgon.)
Doubtless there is a reference to his good confession (Matt.
xvi. 18). Thou when uttering the revelation from My Father, and
confeesing Me to be the Christ, the Son of the Living God, wast a
Πέτρος, built on Me, the Living Rock ; but now thou wilt deny Me
thrice because thou speakest thine own words and reliest on thine
own strength.
85. ἄτερ βαλλαντίου] See notes on Matt. x. 10.
86. μάχαιριν] <A proverbial expression, intimating that they
would now be reduced to a condition, in which the men of this world
would resort to such means of defence. See Theophyl., Euthym., and
Glass. Phil. p. 705, and above on Matt. xxiv. 20.
88. ἰδοὺ μάχαιραι δύο] A sentence recorded by the Holy Spirit
here, in order, perhaps, to show how narrow-minded and enslaved by
the letter (cp. Matt. xvi. 12—16, on ζύμη) the Apostles of our Lord
as yet were, even to the time of His Passion; and in order also to
show how gentle, considerate, and tolerant our Blessed Lord was in
His dealings with them even to the end; and how incompetent they
were to do any thing of themselves to propagate the Gospel, and to
build up the Church ; and how gracious and powerful was the gift of
the Holy Ghost, Who wrought so
them, such as they were, to
live and die, as they did.
89. ἐπορεύθη, κιτ.λ.} See Matt. xxvi. 30. 36—46, Mark xiv.
2. .
t a change in them, by enabling
and write, to do and suffer, to
40. ἐπὶ τοῦ τόπου] ‘the place.” St. Luke never uses the word
tier meee which been specified by Matt. xxvi. 36, and Mark
xiv.
41 λίθον βολήν] He was apert, and yet near, so that He might
a heard; and His agony was visible in the clear light of the Paschal
oon.
43. ayyedos] The Holy Ghost in St. Luke's copa is icu-
larly careful to describe the victory gained by Christ, the of the
Woman, over Satan and Evil Angels (see on xxii. 3). He also dwells
frequently on the visible ministrations of Good Angels to the Son of
Man. (Heb. i. 6. John i. 51.)
The angel Gabriel a in the Temple to announce bis Fore-
runner's birth (Luke i. 11), and His rae ia (i. 3) Angels
appear to the Shepherds at the Nativity (ii. 10-15). ‘‘ There is joy
in the presence of the angels of God over one sinner that re ὰ
(xv. 10); the soul of Lazarus is carried by angels into Abraham's
bosom (xvi. 22). And now an angel appears from heaven strengthen -
ing Christ, the second Adam, in His agony. Cp. xxiv. 23. Acts i. 10;
x. 3. 30;. xii. 7—11. 15. John xviii. 18.
44. ἱδρώς] Although it was a cold night, and He kneeling on the
cold ground. (Bp. Andrewes.)
— ὡσεὶ θρόμβοι αἵματος] ὡσεὶ is to be joined with θρόμβοι, not
with «ἵματος. The Fathers, for the most part, understand this lite-
rally as a ‘sudor sanguineus.” So Hilary, Athanasius, Jerome, Aug.,
Bernard, who says, Serm. 3, in Domin. Palmar., “‘ Non solis oculi
sed quasi membris flevisse videtur.” Christ thus gave some external
evidence of His inexpressible inward agony (St. Jerome, c. Pelag. ii.),
and of the bitterness of that cup which He drained for our sake. He
also foreshowed a representation of the sufferings which His mystical
Body, the Church, would have to endure in the world. (Aug.).
— ἐπὶ τὴν viv} Not only on His raiment, but on the ground, —
“propter copiam : e6 terra benedictionem accepit.” (Beng.) See also
eb. xii. But as the voice of blood of the first shepherd, Abel,
cried unto God from the ground (Gen. iv. 10), so the blood of the
Good Shepherd, Christ ; and brought down a malediction from heaven
on the Jewish Nation φ, Matt. xxvii. 25). His Brother according
to the flesh, who slew Him, has now become a wanderer on the
earth—a never-dying Cain of near twenty centuries. We hear of
Christ's blood being shed twice; and both times, it is probable, ina
garden ; first in Gethsemane, secondly in Calvary (John xix. 41).
And so Parudise, lost by the first Adam, was regained by the
ond.
45. προσευχῆς} See on ch. ν. 16.
47. φιλῆσαι) St. Luke takes for granted that the reader has learnt
from other sources (e.g. Matt. xxvi. 48. Mark xiv. 44) that this was
the σύσσημον.
48, τὸν Υἱὸν τοῦ ἀνθρώπου] “ Filius enim Dei Filius hominis
propter nos esse voluit. Quasi dicat, ‘Propter te suscepi quod
(Ambrose.)
2.999
18,
ST. LUKE XXII. 49—65.
(Ὦ) * ᾿Ιδόντες δὲ οἱ περὶ αὐτὸν τὸ ἐσόμενον εἶπον αὐτῷ, Κύριε, εἰ πατάξομεν
ἐν μαχαίρᾳ; Kat ἐπάταξεν εἷς τις ἐξ αὐτῶν τὸν δοῦλον τοῦ ἀρχιερέως, καὶ
ἀφεῖλεν αὐτοῦ τὸ οὖς τὸ δεξιόν. (35) δ᾽ ᾿Αποκριθεὶς δὲ ὃ ᾿Τησοῦς εἶπεν, ᾿Εᾶτε
ἕως τούτον: καὶ ἁψάμενος τοῦ ὠτίον αὐτοῦ ἰάσατο αὐτόν. (35) 52 Εἶπε δὲ ὁ
᾿ἸΙησοῦς πρὸς τοὺς παραγενομένους ἐπ᾽ αὐτὸν ἀρχιερεῖς καὶ στρατηγοὺς τοῦ
ἱεροῦ καὶ πρεσβυτέρους, ‘As ἐπὶ λῃστὴν ἐξεληλύθατε μετὰ μαχαιρῶν καὶ ξύλων ;
88. καθ᾽ ἡμέραν ὄντος μου μεθ᾽ ὑμῶν ἐν τῷ ἱερῷ, οὐκ ἐξετείνατε τὰς χεῖρας ἐπ᾽
ἐμέ. ᾿Αλλ᾽ αὕτη ὑμῶν ἐστιν ἡ apa, καὶ ἡ ἐξουσία τοῦ σκότους.
197
aca
(Cr) δ᾿ ᾿Συλλαβόντες δὲ αὐτὸν ἤγαγον, καὶ εἰσήγαγον αὐτὸν εἰς τὸν οἶκον jMutt. 25. 57,68,
τοῦ ἀρχιερέως: ὁ δὲ Πέτρος ἠκολούθει μακρόθεν.
ἐν μέσῳ τῆς αὐλῆς, καὶ συγκαθισάντων αὐτῶν, ἐκάθητο ὁ Πέτρος ἐν μέσῳ
αὐτῶν. δδ ᾿Ιδοῦσα δὲ αὐτὸν παιδίσκη τις καθήμενον πρὸς τὸ φῶς, καὶ ἀτενί-
σασα αὐτῷ εἶπε, Καὶ οὗτος σὺν αὐτῷ ἦν. “1 Ὁ δὲ ἠρνήσατο αὐτὸν λέγων,
Γύναι, οὐκ olda αὐτόν. (35) ® Καὶ μετὰ βραχὺ ἕτερος ἰδὼν αὐτὸν ἔφη, Καὶ
σὺ ἐξ αὐτῶν εἶ. ‘O δὲ Πέτρος εἶπεν, “AvOpwre, οὐκ εἰμί. δ8 Καὶ διαστάσης
ὡσεὶ ὥρας μιᾶς ἄλλος τις διϊσχυρίζετο λέγων, "En ἀληθείας καὶ οὗτος μετ᾽
αὐτοῦ ἦν, καὶ γὰρ ΤΓαλιλαῖός ἐστιν. © Εἶπε δὲ ὁ Πέτρος, “AvOpwze, οὐκ οἶδα
ὃ λέγεις. Καὶ παραχρῆμα, ἔτι λαλοῦντος αὐτοῦ, ἐφώνησεν ἀλέκτωρ. (Ξ58) 5: Καὶ
στραφεὶς ὁ Κύριος ἐνέβλεψε τῷ Πέτρῳ: καὶ ὑπεμνήσθη ὁ Πέτρος τοῦ λόγου
τοῦ Κυρίου ὡς εἶπεν αὐτῷ, Ὅτι πρὶν ἀλέκτορα φωνῆσαι, ἀπαρνήσῃ με τρίς.
(Ft) © ᾿ἁψάντων δὲ πῦρ Hak s
204 a
(29 “3 καὶ ἐξελθὼν ἔξω ὁ Πέτρος ἔκλαυσε πικρῶς.
»
6 * Kai οἱ ἄνδρες οἱ συνέχοντες τὸν ᾿Ιησοῦν ἐνέπαιζον αὐτῷ δέροντες, ™ καὶ k Matt 26. 67,68.
περικαλύψαντες αὐτὸν ἔτυπτον αὐτοῦ τὸ πρόσωπον, καὶ ἐπηρώτων αὐτὸν
λέγοντες, Προφήτευσον, τίς ἐστιν ὁ παίσας σε;
φημοῦντες ἔλεγον εἰς αὐτόν.
% καὶ ἕτερα πολλὰ βλασ-
51. ἐᾶτε ἕως τούτου] This is mentioned by St. Luke alone; and
8ι. John, writing after St. Peter's death, adds, that he it was who cut off
the servant's ear, and that his name was Malchus. John xviii. 10.
52, εἶπε δὲ, «.7.A.] See Matt. xxvi. 55—57. Mark xiv. 48—53.
— στματηγοὺς τοῦ ἱεροῦ) Captains, not of the Roman Castle of
Antonia, but the sacerdotal chief's of the several sentries of Priests
and Levites who kept watch and ward in the Temple by day and
night. See above on xxii. 4. ον. Acts iv. 1. J . Ant. xx. 6, 2.
συλλαβόντες αὑτόν] “ Ve illis, qui ligant Verbum. Ligant
illi qui tantummod6 Christum hominem esse putant, qui Omnipotentem
non confitentur; mala vincula, quibus seipeos alligant.” (St. Am-
brose.) For, if Chriet be only man and not God, they are still cap-
tives of Satan and prisoners of sin.
— τὸν οἶκον τοῦ ἀρχιερέω:)] Cp. John xviii. 13,24. We have
seen that Annas is called the High Priest, ὁ ἀρχιερεὺς, by St. Luke,
Acts iv. 6. See on Luke iii. 2.
Judas made his covenant to betray Christ with the Chief Priests,
and our Lord was arrested by them, and not by the civil power of
Rome; and He was taken to Annas first, as the chief of the Spiritual
Power. See on Luke iii. 2. Cp. John xviii. 13. 24.
Did Annas, the father-in-law, and Caiaphas, the son-in-law, dwell
in the same official residence? Did Annas, as high priest de jure, occupy
) Certain alleged discrepancies between ‘this narrative, and that of other
Evangelists, are thus recited by Meyer, Ὁ. 486. They will not cause any
perplexity to a careful and candid reader, and are here adduced in order
to show the nature of the Criticism to which the Sacred Text is subjected,
and the necessity of an accurate, as well as of a reverent, study of it.
“¥. 54—62. 8. Σ. Matth. 26, 57 f.69—75. Mark. 14, 583 f. 66—72. Jesus
wird in das Haus des Oberpriesters gefllhrt, woselbst er aber nach Luk.
dis nach Anbruch des Tages (ν. 66.), wo der Sanhedrin susammenkommt,
im Hole, gehalten (v. 61. 63.) und auch verspottet wird. Nach Matth. u.
Mark. versammelt sich der Sanhedrin gleich nach Jesu Ankunft, und
verhért ihn. Beide Referate sind nicht zu vereinigen; der Vorzug aber
ist dem Luk. in so weit zu geben, als er mit Johann. stimmt. 8 nachher
3. τοῦ apxeep. Uebrigens steht Luk. nicht im Widerspruch mit sich selbst
( gen Strauss), da die ο. 52. erwihnten Oberpriester und Aeltesten nur
Einzelne (eine Deputation) zu denken sind. — τοῦ ἀρχιερ.) Da
Luk. nicht den Kaiaphas (gewdhnliche Meinung), sondern den Hannas
flir den fungirenden Oberpriester gehalten hat (8. z. δ, 2.), so ist dieser auch
hier zu verstehen (so auch Bleek). Damit tritt Luk. freilich in eine neve
Differenz mit Matth., kommt aber theilweise mit Johann. zusammen,
sofern nimlich dieser ebenfalls Jesum sunichst sum Hannas bringen lisst,
und sofern nun auch bei Luk. wie bei Joh. die Verleugnungen im Hofe
des Hannas statt tinden. Von einem Verhire aber bei Hannas (Joh. 18,
19 ff.) hat Luk. nichts; doch findet es nattirlich genug gleich nach εἰς τὸν
οἶκον τοῦ ἀρχιερ. bei der Anmeldung des Gefangenen, welche man sich su
denken hat, seinen historischen Platz. Auch Wieseler Synops. p. 405.
kommt su dem Resultate, dass Luk. 22, 54—65. in’s Haus des Tonnes
| wesentlichen Bestandes (gegen Ebrard
an οἶκος, or apartment there? It is observable, that in the history of the
arrest and arraignment before the High Priest, St. Luke never men-
tions Caiaphas by name. Remark also, that the two earlier Evan-
lists say that the officers of the Chief Priests ἀπήγαγον τὸν
Ἰησοῦν πρὸς τὸν ἀρχιερέα, or πρὸς Καϊάφαν τὸν ἀρχιερέα.
(Matt. xxvi. 67. Mark xiv. 53.) But St. Luke says (xxii. 54)
εἰσήγαγον αὐτὸν εἰς τὸν οἶκον τοῦ dpxiepion.
And in all the three, Peter is said to be in the court-yard (αὐλή)
of the Hip Priest (Matt. xxvi. 58. Mark xiv. 54. Luke xxii. 55)
beneath (Mark xiv. 66) }.
56. ἰδοῦσα, κιτ.λ.) See Matt. xxvi. 69—75. Mark xiv. 66—72.
John xviii. 17. All the four Evangelists mention the παιδίσκη.
58. ἕτερος] At tho same time as the παιδίσκη in Mark xiv. 69,
and the ἄλλη, Matt. xxvi. 71. See on John xviii. 25, who recon-
ciles the three accounts.
59. ἀλλο:] Perhaps the relative of Malchus, John xviii. 26; but
man ke at the same time. See Matt. xxvi. 73. Mark xiv. 70.
60. λέκτωρ) Elz. has the Article ὁ before ἀλέκτωρ, but the ὁ
is not found in A, D, G, K, L, M, 5, V, and other MSS. ; and it is
doubtful whether there is any passage of the Gospels where the Article
is prefixed to this word, which occurs twelve times. The Evangelists
seem careful not to say that it was any one ἀλέκτωρ which exowed thrice.
gehtre,—aber auf anderem Wege.
Vrgl. x. 3, 2. —v. 58. ἕτερος) Dif-
ferenz mit Matth. ἃ. Mark.
mn Luk. denkt nicht an eine Magd,
unterscheidet vielmehr das fragende Subject als Mascws. durch und
ἄνθρωπε von der Fragerin v. 56 f., daher Rérard (vrgl. Wetst.) mit Unrecht
bei dem unbestimmten Sinne ‘jemand anderes’ sich beruhigt. —e. 59.
ἄλλος τις) nach Matth. u. Mark. mehrere. 8. Uberh. tiber die Differenzen
der vier Evang. im Berichte tiber die Verleugnungen Petri s. Matth.
. 458 f—v. 61. Jesus ist also nach Luk. awch noch im Hoje, und wird da
jis v. 66. in Verwahrsan gehalten (v. 63). Freilich ist es psychol h
héchst unwahrecheinlich, dass Petrus in Anwesenheit Jesu die Verleug-
nungen begangen haben soll, was auch gegen die tibrigen Evangelien ist.
Eine Vereinigung derselben mit Luk. ist unmiglich, und auch die An-
nahme, dass Jesus Petrum angeblickt, als er von Hannas cu Kaiphas
gefUbrt worden und dabei nahe bei Petrus auf dem Hofe vorbeigekommen
sei (Joh. 18, 24., so Olsh.), ist unzuléssig, da nach Joh. schon die raveite
Verleugnung mit dieser Wegflhrung Jesu ungefibr zusammenfillt, nach
Luk. το. 59. zwischen der sweiten und dritten Verieugnung etwa eine
Stunde Zwischenzeit ist.
“, 68—65. 8. z. Matth. 26, 67 (. Mark. 14, 65. Luk. folgt einer
ganz verschiedenen Tradition, verschieden hinsichtlich der Zeit, des
Ortes und der verspottenden Subjecte. Die nimliche charakteristischc
Misshandlung (Schiagen,—Auffordern zur Weissagung), deren beg po
licher Zusammenhang bei Matth. u. Mark. ist, hatte sich in der Ueber-
Heferung verschieden gestelit. Gegen die Annahme mehrmal Wieder-
holung der Verhdhnung spricht die oper τὰ Eigenthtimlichkeit thres
u. Μ.
198
i Matt. 27.1.
Mark 15. 1.
a Matt. 27. 2.
Ὁ Matt. 27. 11.
Mark 15. 2.
ς Matt. 27. 15, 16,
22, 28, 26.
Mark 15. 6—8,
.
ST. LUKE XXII. 66—71. XXIII. 1—21.
(Fr) δ΄! Kat ὡς ἐγίνετο ἡμέρα, συνήχθη τὸ πρεσβυτέριον τοῦ λαοῦ, ἀρχ-
ἱερεῖς τε καὶ γραμματεῖς, καὶ ἀνήγαγον αὐτὸν εἰς τὸ συνέδριον αὐτῶν (535) 7 λέ.
> ΝΥ t ε Ν > ν ἐ A Et. δὲ 3 a“ 3 ‘ ε a 4 9
γοντες, Εἰ σὺ εἰ ὁ Χριστὸς, εἰπὲ ἡμὶν. πε ὃὲ αὑτοις, Eav ὑμῖν εἴπω, ov
Ν 4 68 2S δὲ S 2 , 3 . 5 af aA 3 ,
μὴ πιστεύσητε. © ἐὰν δὲ καὶ ἐρωτήσω, ob μὴ ἀποκριθῆτέ μοι, ἢ ἀπολύσητε.
(7) © "Awd τοῦ νῦν ἔσται ὁ Υἱὸς τοῦ ἀνθρώπου καθήμενος ἐκ δεξιῶν τῆς
δυνάμεως τοῦ Θεοῦ. (35) 79 Εἶπον δὲ πάντες, Σὺ οὖν εἶ ὁ Υἱὸς τοῦ Θεοῦ ;
ε a ΄
Ὁ δὲ πρὸς αὐτοὺς ἔφη, Ὑμεῖς λέγετε ὅτι ἐγώ εἰμι. (3) 1! Οἱ δὲ εἶπον, Τί
ἔτι χρείαν ἔχομεν μαρτυρίας ; αὐτοὶ γὰρ ἠκούσαμεν ἀπὸ τοῦ στόματος αὐτοῦ.
ΧΧΠΙ. (5) 1" Καὶ ἀναστὰν ἅπαν τὸ πλῆθος αὐτῶν ἤγαγον αὐτὸν ἐπὶ τὸν
Πιλάτον. (5) Ξ΄Ηρξαντο δὲ κατηγορεῖν αὐτοῦ λέγοντες, Τοῦτον εὕρομεν δια-
στρέφοντα τὸ ἔθνος, καὶ κωλύοντα Καίσαρι φόρους διδόναι, λέγοντα ἑαυτὸν
Χριστὸν βασιλέα εἶναι. (55) ὃ " Ὁ δὲ Πιλάτος ἐπηρώτησεν αὐτὸν λέγων, Σὺ
εἶ ὁ βασιλεὺς τῶν ᾿Ιουδαίων ; Ὁ δὲ ἀποκριθεὶς αὐτῷ ἔφη, Σὺ λέγεις. (335) 4‘O
δὲ Πιλάτος εἶπε πρὸς τοὺς ἀρχιερεῖς καὶ τοὺς ὄχλους, Οὐδὲν εὑρίσκω αἴτιον
ἐν τῷ ἀνθρώπῳ τούτῳ. (38) 5 Οἱ δὲ ἐπίσχυον λέγοντες, Ὅτι ἀνασείει τὸν λαὸν,
διδάσκων καθ᾽ ὅλης τῆς ᾿Ιουδαίας, ἀρξάμενος ἀπὸ τῆς Γαλιλαίας ἕως ὧδε.
6 Πιλάτος δὲ ἀκούσας Γαλιλαίαν ἐπηρώτησεν, εἰ ὁ ἄνθρωπος Γαλιλαῖός ἐστι,
7 Ν 2 AN φ 3 a 9 4 ε ὃ 3 Ν » 4 28 a ¢ ,
καὶ ἐπιγνοὺς ὅτι ἐκ τῆς ἐξουσίας Ηρώδου ἐστὶν ἀνέπεμψεν αὐτὸν πρὸς Ἡρώ-
ν Ν Ἄν ΟΝς > ε UA 3 ’ aA ε ,’ὕ 8 ε νε ,
δην, ὄντα καὶ αὐτὸν ἐν ἹΙἹεροσολύμοις ἐν ταύταις ταῖς ἡμέραις. ὃ Ὁ δὲ “Hpwdns
ἰδὼν τὸν ᾿Ιησοῦν ἐχάρη λίαν, ἦν γὰρ θέλων ἐξ ἱκανοῦ ἰδεῖν αὐτὸν, διὰ τὸ
ἀκούειν πολλὰ περὶ αὐτοῦ, καὶ ἤλπιζέ τι σημεῖον ἰδεῖν ὑπ᾽ αὐτοῦ γινόμενον.
9 Ἐπηρώτα δὲ αὐτὸν ἐν λόγοις ἱκανοῖς: αὐτὸς δὲ οὐδὲν ἀπεκρίνατο αὐτῷ.
(Ὁ) 1° Εἱστήκεισαν δὲ οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς εὐτόνως κατηγοροῦντες
αὐτοῦ. (=) | ᾿Εξουθενήσας δὲ αὐτὸν ὁ ‘Hpwdns σὺν τοῖς στρατεύμασιν αὐτοῦ
καὶ ἐμπαίξας, περιβαλὼν αὐτὸν ἐσθῆτα λαμπρὰν, ἀνέπεμψεν αὐτὸν τῷ Πιλάτῳ.
12 ᾿Ε γένοντο δὲ φίλοι ὅ τε Πιλάτος καὶ ὁ ἩΗρώδης ἐν αὐτῇ τῇ ἡμέρᾳ per’ ἀλλή-
λων: προὐπῆρχον γὰρ ἐν ἔχθρᾳ ὄντες πρὸς ἑαυτούς. (5) 8 Πιλάτος δὲ συγ-
a Q » a
καλεσάμενος τοὺς ἀρχιερεῖς καὶ τοὺς ἄρχοντας καὶ τὸν λαὸν | εἶπε πρὸς
αὐτούς, Προσηνέγκατέ μοι τὸν ἄνθρωπον τοῦτον, ὡς ἀποστρέφοντα τὸν λαόν"
Ν ἰδ AY DY 9 9 ε aA 3 a 3 Φ 3 a > θ ao 4 ¥
καὶ ἰδοὺ, ἐγὼ ἐνώπιον ὑμῶν ἀνακρίνας οὐδὲν εὗρον ἐν τῷ ἀνθρώπῳ τούτῳ αἵτιον,
ὧν κατηγορεῖτε κατ᾽ αὐτοῦ: (S$) ἀλλ᾽ οὐδὲ Ἡρώδης: ἀνέπεμψα γὰρ ὑμᾶς
x 39 » Ν ἰδ AY ὑδὲ 2 θ , > Ν td t eho 16 αιδεύ.
πρὸς αὐτόν: καὶ ἰδοὺ οὐδὲν ἄξιον θανάτον ἐστὶ πεπραγμένον αὐτῷ: 16 παιδεύσας
οὖν αὐτὸν ἀπολύσω. (3) 17 “᾿Ανάγκην δὲ εἶχεν ἀπολύειν αὐτοῖς κατὰ ἑορτὴν
ἕνα. (>) δ᾽ Δνέκραξαν δὲ παμπληθεὶ λέγοντες, Alpe τοῦτον, ἀπόλυσον δὲ ἡμῖν
τὸν Βαραββᾶν: '9 ὅστις ἦν διὰ στάσιν τινὰ γενομένην ἐν τῇ πόλει καὶ φόνον
βεβλημῶος εἰς φυλακήν. (51) 3 Πάλιν οὖν ὁ Πιλάτος προσεφώνησε θέλων
9 aA Ν 3 A 21 ε δὲ > ’, ia 4 ,
ἀπολῦσαι τὸν ᾿Ιησοῦν. *! Οἱ δὲ ἐπεφώνουν λέγοντες, Σταύρωσον, σταύρωσον
Cu. XXII1. 1. καὶ ἀναστάν] See Matt. xxvii.1,2. Mark xv. 1. | Him, but εν Him, otherwise it would have appeared in evidence
John xviii. 28. before Herod or before me.
φόρου. See xx. 22. They accuse Him of doing what they Pilate and Herod, the representatives of the Roman and Jewish
themselves did and what He forbade them to do. World, unite in acquitting and in crucifying Christ. Both Jew and
7. ὄντα αὑτόν] Herod Antipas, being then at Jerusslem for the | Gentile pronounce Him tmnocent, and 1 condemn Him as guilty.
ver.
He is put to death by the world, and dies for it. Cp. Barrow's
11. ἐξουθενήσα:] He who had murdered the forerunner of Christ canes vol. iv. p. 575. Serm. xxvi. on the Creed.
now mocks Christ. So one sin leads to another and greater. Because
our Lord answered nothing, and did no miracle to gratify his curiosity,
he too with bis
of God, and arrayed Him in an ἐσθὴς λαμπρά, a shining robe—Him
6. παιδεύσας] an euphemiam or λιτότης for φραγελλώσαε.
See Thom. Magist. in πολλάκιε; the LXX in Deut. viii. δ. Cp.
Matt. xxvii. 26.
St. John says (xix. 1) ἐμαστίγωσε τὸν ᾿Ιησοῦν. It ap that
στρατεύματα mocked Him at Jerusalem, the City
Pilate scourged Jesus in hopes that the Jews would be satisfied with
who will appear in a bright robe of glory in the heavenly Jerusalem, : :
τὴ Wu σέο τὸ στῶν Chak ang Sra aga | ht reps Mae αν cd Ee ea ὯΙ
Kings and Judge of Herod and Pilate and of the orld. i St. Mark (xv. 15) introduce the word φραγελλώσας just before the
ΕΝ Z| maa tr Ln ety thee a Waa
ciled to Pilates bat all are. against Christ Cp. §). would seem, the scourging took place , but to intimate that He
lxxxiii. 3, δ pro- | was punished twice, first scourging and then by crucifixion ; and
phetic intimation of the combination of hostile powcrs adverse to one | aq His prophecy was fulfilled (Matt. xx. 19), παραδώσουσιν αὑτὸν
another, but leagued together in the latter days against Him and His
τοῖς ἔθνεσιν als τὸ ἐμπαῖξαι καὶ μαστιγῶσαι καὶ στανρῶσαι.
Church. See Rev. xix. 19. Ps. Ixxxiii. 5. Cp. Mark x. 84. Luke xviii. 88.
16. οὐδὲν ἄξιον θανάτου] ‘and you see that nothing worthy of 11. ἀνάγκην εἶχεν, κιτιλ.] See Matt. xxvii. 15-22,
death has been
done by Him’ (πεπραγμένον αὐτῷ). Not done to 31. οἱ δὲ, «.7.A.] See Matt. xxvii. 22—26
ST. LUKE XXIII. 22—38.
αὐτόν. (ἘΞ) 3 Ὁ δὲ τρίτον εἶπε πρὸς αὐτούς, Τί yap κακὸν ἐποίησεν οὗτος ;
A » aA
οὐδὲν αἴτιον θανάτου εὗρον ἐν αὐτῷ' παιδεύσας οὖν αὐτὸν ἀπολύσω. (3) ® Οἱ
δὲ » 92 a dda > , 28 a ‘ ,
ἐπέκειντο φωναῖς μεγάλαις αἰτούμενοι αὐτὸν σταυρωθῆναι: καὶ κατίσχυον
ε Α a
at φωναὶ αὐτῶν καὶ τῶν ἀρχιερέων. (5) *‘O δὲ Πιλάτος ἐπέκρινε γενέσθαι
. Ψ. a
τὸ αἴτημα αὐτῶν 35 ἀπέλυσε δὲ αὐτοῖς τὸν διὰ στάσιν καὶ φόνον βεβλημένον
3 Ay > a
εἰς THY φυλακὴν ὃν ἠτοῦντο" τὸν δὲ ᾿Ιησοῦν παρέδωκε τῷ θελήματι αὐτῶν.
8168) 96 d K \ oe > » 28 2 , ΄, , ,
(τ) αἱ ὡς ἀπήγαγον αὐτὸν, ἐπιλαβόμενοι Σίμωνός τινος Κυρηναίου,
é ,’ > 3 9 aA 9 id 3 ~ x x , μὴ θ a? A
ἐρχομένου am’ ἀγροῦ, ἐπέθηκαν αὐτῷ τὸν σταυρὸν, φέρειν ὄπισθεν τοῦ ᾿Ιησοῦ.
816 - A a
(x) 5. Εκολούθει δὲ αὐτῷ πολὺ πλῆθος τοῦ λαοῦ καὶ γυναικῶν, at καὶ ἐκό-
mrovto καὶ ἐθρήνουν αὐτόν. 3 Στραφεὶς δὲ πρὸς αὐτὰς ὁ ᾿Ιησοῦς εἶπε, Θυγα-
τέρες Ἱερουσαλὴμ, μὴ κλαίετε ἐπ᾿ ἐμὲ, πλὴν ἐφ᾽ ἑαυτὰς κλαίετε καὶ ἐπὶ τὰ
τέκνα ὑμῶν" ™ ὅτι ἰδοὺ, ἔρχονται ἡμέραι ἐν αἷς ἐροῦσι, Μακάριαι αἱ στεῖραι,
5 ιλί a > » 2 5 \ a 9 "4.2 30 ην2.., ἡ
καὶ κοιλίαι at οὐκ ἐγέννησαν, καὶ μαστοὶ ot οὐκ ἐθήλασαν. 39 Τότε ἄρξονται
λέγειν τοῖς ὄρεσι, Πέσετε ἐφ᾽ ἡμᾶς, καὶ τοῖς βουνοῖς, Καλύψατε ἡμᾶς" 58: ὅτι
εἰ ἐν τῷ ὑγρῷ ξύλῳ ταῦτα ποιοῦσιν, ἐν τῷ ξηρῷ τί γένηται; (5) 3: Ἤγοντο
Ὶ a
δὲ καὶ ἕτεροι δύο, κακοῦργοι, σὺν αὐτῷ ἀναιρεθῆναι.
δὶ; a a
(9 3° Καὶ ὅτε ἀπῆλθον ἐπὶ τὸν τόπον τὸν καλούμενον Kpaviov ἐκεῖ ἐσταύ-
(9 " Ὁ δὲ Ἰησοῦς ἔλεγε, Πάτερ, ἄφες αὐτοῖς: οὐ γὰρ οἴδασι τί ποιοῦσι.
Διαμεριζόμενοι δὲ τὰ ἱμάτια αὐτοῦ ἔβαλον κλῆρον. (55) 5 Καὶ εἱστήκει 6 λαὸς
θεωρῶν: ἐξεμυκτήριζον δὲ καὶ οἱ ἄρχοντες σὺν αὐτοῖς λέγοντες, (F) ἄλλους
ἔσωσε, σωσάτω ἑαυτὸν, εἰ οὗτός ἐστιν ὁ Χριστὸς ὁ τοῦ Θεοῦ ἐκλεκτός.
(3 35 ᾿Ενέπαιζον δὲ αὐτῷ καὶ οἱ στρατιῶται προσερχόμενοι καὶ ὄξος προσ-
, 3 “Ὁ 87 a id > a t ε A A > νὸ , A
φέροντες αὐτῷ, 51 καὶ λέγοντες: Εἰ σὺ εἶ ὁ βασιλεὺς τῶν ᾿Ιουδαίων σῶσον
σεαυτόν. (35) ὅ Ἦν δὲ καὶ ἐπιγραφὴ γεγραμμένη én’ αὐτῷ γράμμασιν Ἑλ-
199
d Matt. 27. 82.
Mark 15. 21.
e Matt. 27. 33, 87,
89, 42.
ρωσαν αὐτὸν, (=) καὶ τοὺς κακούργους, ὃν μὲν ἐκ δεξιῶν, ὃν δὲ ἐξ ἀριστερῶν. MEK 15. 5,15,
,
Elz. has τοῦ before ἐρχομένου, but τοῦ is not
found in A, B, C, D, G, H, Κι L, Ρ, 8, V. It seems to have been
introduced to identify Aim with the person who was tell known a8
Cp. on Matt. xxi. 19, 20, Mark xi.
xii. 4 and Υ
Vorst. de Hebr. 819.
26. ἐρχομένου
13—20; and see . Moral.
here. Theophyl. and Glass. Philol. pp. 751, 752
such from St. Mark xv. 21, and may be an evidence of the priority of
St. Mark's Gospel.
It is observed by some of the Fathers (e.g. St. Ambrose) that it
was not a Jew of Jerusalem, but a Cyrenian stranger, who was first
chosen to carry Christ's cross after Him to Calvary, and that in so
doing he was a type of the priority of the Gentile world in coming to
Christ, and in bowing under the yoke of the cross. And now
eighteen centuries have , and the Jews have not yet taken up
the cross and followed Christ.
Simon came from the count: paganus, from Cyrene, the land
of Ham, to Jerusalem, and took up the cross and followed Christ.
The ns of Africa have preceded the Jews of the literal Jerusalem
in coming to Christ, and in taking up the cross; and so have become
citizens of the ‘ Jerusalem that is above” (Gal. iv. 26), while the
children of the kingdom have been cast out,
— ἐπέθηκαν αὐτῷ τὸν σταυρόν) Our Lord bare His own cross
(John xix. 17), as Isaac did the wood (Gen. xxii. 6); and Simon
also was compelled to bear it. Either Christ bare one portion of the
cross and Simon the other, or, when He was oppressed by the weight,
He was relieved by Simon. ne Aug. de Consensu Evang. iii. 10.
Christ bare the cross on His shoulders as a burden, and also as a
badge of the “government on His shoulders” (lea. ix. 6), and a
trophy of victory (Phil. ii. 9). And it is also laid on Simon; for
His disciples must take up the cross and follow Him to the shame of
Calvary, in order that they may reign with Him in the glories of
Heaven. Cp. Ambrose and Cyril here.
27. ἐκόπτοντο) See Luke viii. 52.
80. rors ἄρξονται λέγειν τοῖς ὄρεσι) This had a primary and
literal fulfilment in the oe of man: Ne g. Josephus and his com-
panions) to the caverns and rocks of P estine for refuge (cp. Matt.
xxiv. 16; and see Bede's note here) ; and for its wider application to
the Spiritual Jerusalem, see Rev. vi. 16, Isa. ii. 10.
81. εἰ iv τῷ ὑγρῷ ξύλῳ] On ξύλον = Hebr. yy (els), δένδρον,
see Vorst. de Hebr. p. 27. Gen. i. 11,12. Rev. ii. 7; xxii. 2. 14,
El ταῦτα ποιοῦσιν is to be taken impersonally (see on xii. 20),
and the sense is, If such things as these are done with the green tree,
what shall be done with the tree that is dry? Good Men are com-
in Scripture to green trees, and bad to barren and dry (Ps. i. 3.
Κι xx. 47. Jude 12). And our Lord may be sup) to say,
If such are the sufferings of One who is the of Life, bringing
forth all healthful fruits, what shall they endure who inflict these
sufferings, and are themselves like an unfruitful and barren fig-tree,
dry and ready for the fire, and who will be withered by Me as such.
33. K, (ο] See Matt. xxvii. 33.
δι. e alone of the Evangelists does ποέ mention its Hebrew
name—Golgotha. St. Matthew and St. Mark add κρανίον as the
interpretation of Golgotha, St. John mentions κρανίον first, and adds
ὃς λέγεται ᾿Εβαϊστὶ Γολγοθᾶ. This may serve as one illustration,
among many, of the modifying ) seri ao which guided the seve
Evangelists in the composition of their respective Gospels.
— ἐσταύρωσαν] On the question why our Lord, when He gave
Himself to die, chose to die by the painful and ignominious death of
the Cross, and that publicly, at the great feast of the Passover. see
St. Athanas, de Incarnat.-Verbi Dei, and St. Ambrose and Τὶ
here. ‘Quoniam Crucem tropheum jam vidimus,” says A 5
“currum suum triumphator ascendat; et patibulo triumphali sus-
pendat captiva de seculo spolia. Unus Dei triumphus fecit omnes
prope jam homines triumphare, Crux Domini.”
¢ cross now became a triumphal car, in which Christ rides
“conquering and to conquer,” by His Victory over Satan ; and it aleo
was ike a τογαὶ throne — air atetry sa pe a King
and Judge, and separates between the an 6 wicked—repre-
sented y the two Malefactors—the one on one hand, the other on
the other (see on v. 42).
Cp. Dr. Barrow's Sermons on the Creed, Serm. xxvi. vol. iv.
aa 573—596, and ii. p. 206, and above, on Matt. xxvii. 35, and
low, on John xix. 18.
84. ὁ δὲ 'Inoove] This prayer of Jesus for Hie murderers is
mentioned only by St. Luke. See above, v. 16, and cp. Acts iii. 17.
88. ἐπιγραφή] See Matt. xxvii. 37. Mark xv. 26. Designed as
a mark of Ignominy. But Pilate’s hand was guided from above; and
while he sracities i al re oe ae bad be ee ἐπ in
the princi of the World ; for ‘‘all kings shal ww down
before ian ἀρὰ all Nations shall do Him service (Ps. lxii. 11.)
St. Luke alone and St. John (xix. 20) mention the three lan-
; St. Luke ifies the Greek first; St. John the Hebrew.
ἔς uke puts the "Hebrew last, and the Roman second, which St.
John puts last.
It is observable that neither of the Evangelists, who mention
the superscription, put the Roman in the first place; although it is
not probable iat Pilate, Sead pet Governor, ee oo io
Inscription, wou ve is own language,—the language
the Teaperial Mistress of the World,—after thet of the Conquered
Greeks and despised Jews. Yet the Church of Rome would make
that tongue to be the univereal language of Holy Scripture and the
200
f Matt. 37. 44.
Mark 15. 82.
g Matt. 27. 45, 46,
Fone ΒΥ
ST. LUKE XXIII. 89---δ8.
ληνικοῖς καὶ 'Ρωμαϊκοῖς καὶ ‘EBpaixots, OTTO ἘΣΤΙΝ O BAXIAETS ΤΩΝ
IOTAAINON.
(ὦ) 8.“ Εἷς δὲ τῶν κρεμασθέντων κακούργων ἐβλασφήμει αὐτὸν λέγων, Ei
σὺ εἶ ὁ Χριστὸς, σῶσον σεαυτὸν καὶ ἡμᾶς. (=) 1 ᾿Αποκριθεὶς δὲ ὃ ἕτερος
ἐπετίμα αὐτῷ λέγων, Οὐδὲ φοβῇ σὺ τὸν Θεὸν ὅτι ἐν τῷ αὐτῷ κρίματι εἶ; 4) Καὶ
ἡμεῖς μὲν δικαίως, ἄξια γὰρ ὧν ἐπράξαμεν ἀπολαμβάνομεν: οὗτος δὲ οὐδὲν
ἄτοπον ἔπραξε. “2 Καὶ ἔλεγε τῷ ᾿Ιησοῦ, Μνήσθητί βου, Κύριε, ὅταν ἔλθῃς ἐν
τῇ βασιλείᾳ cov. * Καὶ εἶπεν αὐτῷ 6 ᾿Ιησοῦς, ᾿Αμὴν λέγω σοι, σήμερον μετ᾽
ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ.
(ὦ) “4 - Ἦν δὲ ὡσεὶ dpa ἕκτη, καὶ σκότος ἐγένετο ἐφ᾽ ὅλην τὴν γῆν ἕως dpas
3 , 45 ΝΣ Ψ ε 9 ν » , Ν 2 aA a
ἐννάτης. © Καὶ ἐσκοτίσθη ὁ ἥλιος, καὶ ἐσχίσθη τὸ καταπέτασμα τοῦ ναοῦ
μέσον: (332) “' καὶ φωνήσας φωνῇ μεγάλῃ ὁ ᾿Ιησοῦς εἶπε, (35) Πάτερ, εἰς χεῖράς
’ Ν a 7 “ ‘ a + κν 27 880) 47 > δὰ
σου παρατίθεμαι τὸ πνεῦμά pou καὶ ταῦτα εἰπὼν ἐξέπνευσεν. (37) “7 ᾿Ιδὼν
δὲ ὁ ἑκατόνταρχος τὸ γενόμενον ἐδόξασε τὸν Θεὸν λέγων, οντως 6 ἄνθρωπος
φ« , 8381) 48 Ν , ε ΄ » AY ‘
οὗτος δίκαιος ἦν. (|) ® Καὶ πάντες οἱ συμπαραγενόμενοι ὄχλοι ἐπὶ τὴν
θεωρίαν ταύτην, θεωροῦντες τὰ γενόμενα, τύπτοντες ἑαυτῶν τὰ στήθη ὑπέστρεφον.
49 Εἱστήκεισαν δὲ πάντες οἱ γνωστοὶ αὐτοῦ μακρόθεν, καὶ γυναῖκες at συνακο-
λουθήσασαι αὐτῷ ἀπὸ τῆς Γαλιλαίας, ὁρῶσαι ταῦτα.
h Matt. 27. 57—
60.
Mark 15. 43, 46. 51
. ,
καὶ δίκαιος,
(22) δ" Καὶ ἰδοὺ, ἀνὴρ ὀνόματι ᾿Ιωσὴφ, βουλευτὴς ὑπάρχων, ἀνὴρ ἀγαθὸς
οὗτος οὐκ ἦν συγκατατεθειμένος τῇ βουλῇ καὶ τῇ πράξει αὐτῶν,
ἀπὸ ᾿Αριμαθαίας πόλεως τῶν ᾿Ιουδαίων, ὃς καὶ προσεδέχετο καὶ αὐτὸς τὴν
βασιλείαν τοῦ Θεοῦ, (535) δ2 οὗτος προσελθὼν τῷ Πιλάτῳ ἠτήσατο τὸ σῶμα τοῦ
"Incod. © Καὶ καθελὼν αὐτὸ ἐνετύλιξεν αὐτὸ σινδόνι, καὶ ἔθηκεν αὐτὸ
εν
Church ; though manifestly unfit for that purpose (see the proofs in
ἦς Sermon, on 2 Cor. ii. 17. Works, iii. p. 247).
At the same time (as Bengel observes), the superscription on
the Cross may remind the Christian Teacher that there are three
languages, to which all who preach Christ crucified should give
special attention,—the Hebrew, Greek, and Latin. δὲ. Luke places
e Hebrew after the Roman, though he does not give the first place
to the Roman. This id pes to be in accordance with the general
tenour of his Gospel, and of St. Paul's preaching, viz. to show that
the first should be last, and the last first; and that the Gentiles were
to be preferred to the Jews; the younger son to the elder. Perhaps
also the Holy ches by inverting the order, may have designed to
show that the language of human majesty is subordinate to that
of conquered Nations—Hebrew and Greek—which is consecrated by
Himeelf as the language of Inspiration in the Old and New Testa-
ment. The Roman language, alone of the three, never holds the
first place on the Cross.
40. οὐδὲ φοβῇ] If thou hast no love and pity for thy fellow
man, in his agony, dost not thou even fear God, Whose creature man
is, and Who is outraged, when suffering man is reviled and insulted
in his anguish ?
42, 43. μνήσθητί μου---παραδείσῳ] Some of the Fathers (e g.
Origen, Tr. 35 in Matt., St. Jerome, Chrys. Cyril Hierosol. Cateches.
13. : ym. in Matt. xxvii.) are of opinion, that at first
both the malefactors railed on Jesus. But St. August., Epiphan.,
and others (see Suarez and a Lapide here), say that the plural is
used by St. Matthew (xxvii. 44), St. Mark (xv. 32), for the singu-
lar. Cp. Glass. Phil. 8. p. 286, and Matt. xxvi. 8, where Judas
only is meant. See on Matt. xxvii. 44.
The penitent thief bey to be remembered at that future time,
however distant, when Christ should come in His Kingdom. Christ
rewarded his faith and good confession by a promise of tmmediate
happiness. “70 day thou shalt be (i.¢. thy human soul shall be with
My human soul) in Paradise.”
Paradise, a word of Persian origin, signifying a Park or Garden
Med Xenophon, Cyr. i. 3,12. (Econ. iv. 13. land de vestig. ling.
ers. Miscellan. ii. p. 210. Winer, Real-W. i. p. 244, v. Eden), and
ie used by the LAX for 70} (Gan-Eden), the Garden of Eden or
Delight. Gen. ii. 8—10. 15, 16; iii. 1—3, &c., and thence was em-
Ployed figuratively by the Jewish writers (see Joseph. xviii. 1, and
‘etstein’s note here) to designate the place of rest and to
which the souls of the faithful are conveyed, immediately on their
deliverance from the burden of the flesh, and in which they enjoy a
sweet repose, and a delightful foretaste of the full and final fruition of
a glorious mineral: and in which they remain till the General
Resurrection, when they will be reunited to their bodies, and be
admitted to the infinite and everlasting bliss and glory of heaven.
“ Paradise” is equivalent to ‘‘ Abraham's bosom.” See above,
Luke xvi. 23, and cp. Acts ii. 31. 1 Pet. iii. 18, 19.
Leo M., Bishop of Rome, Serm. Ixxi. de Ascens., says, “ Hodie
non solum Paradisi possessores formati sumus, sed etiam regni
celorum in Christo superna penetravimus, ampliora adepti per ineffa-
bilem Christi gratiam oe per diaboli amiseramus invidiam.” .
Macar. p. 133, and Routh, who says (R. 8.1. 10: cp. 15. 55. 66),
“ Paradisus distinguitur a Calo; et in eo loco, qui quidem jsustis
preparatus est, οἱ μετατεθέντες dicuntur manere, auspicati incor-
ruptelam.” See also the Sermon of Bp. Bull, ‘On the middle state
of Happiness and Misery,” vol. i. pp. 49 to 82.
he following is from Kuia. : “" Vocabulum παράδεισος hb. |. non
significat celum. Scilicet παράδεισος est vocabulum origine Persi-
cum, non Grecum, ut Suidas et Auctor Etymol. M. tradunt. Pol-
lux ix. 13, ol δὲ παράδεισοι, βαρβαρικὸν εἶναι δοκοῦν τοὔνομα,
ἥκει καὶ κατὰ συνήθειαν εἰς χρῆσιν Ἑλληνικὴν, ὡς καὶ ἄλλα
πολλὰ τῶν Περσικῶν. Erant autem παράδεισοι, vivaria (Gellius
ii, 19) septa muris et a irrigata nemora, ubi fere alebantur,
venationibus destinate. v. Curt. vill. 1. 11. Ex lingua Persica nomen
παράδεισος venit in linguam Hebraicam et Grecam, et u i
consuevit, de loco ameno, ut Eccles. ii. 5. Cant. iv. 13,
Neh. ii. 8, et in versione Alexandrina Gen. ii. 8, ubi in textu
Hebraico legitur y19-}2 (Gan-Eden), positum extat de regione 118
amenissima, quam Deus habitandam assignarat Adamo. Hinc Judzi
hac voce utebantur de sede Grimarum piarum post mortem, iv τῷ
ἄδῃ v. not. ad Luc. xvi. 23, quas ibi usque ad resurrectionem cor-
roam mansuras statuebant. vid. Joseph. Ant. xviii. 1. 8, Conf.
‘etstenius ad h. 1. qui etiam ὁ scriptis Rabbinorum solennes preces
Judeorum moribundorum attulit has: sin mthi moriendum eru—da
portionem meam in horto Edenis, et memento mei in futuro seculo, quad
reconditum est justis. Similes preces illis que h.1. v. 42 leguntur
μνήσθητι κιτιλ. Etiam veteres Christiani diu discernebant Para-
disum ἃ Coco; laudavit hanc in rem Wetstenius verba Tertulliani’
tronem ; Uenam pendentis cathedra factum est docentis.”
. ἦν δὲ ὡσεὶ ὥρα seme Matt. xxvii. 45. Mark xv. 33.
46. παρατίθεμαι) So A, B, C, K, Μ. P, Q, X, and others, Elz.
has παραθήσυμαι, the reading of many MSS., derived perhaps from
LX X version of Ps, xxxi. 6.
47, δίκαιος ἦν] St. Matt. (xxvii. 54) and St. Mark (xv. 39) say
υἱὸς ἦν Θεοῦ. Perhaps St. Luke explains by δίκαιος ἦν, the sense
in which the centurion used the words vids ἦν Θεοῦ. St. Ang. de
Consens. Evang. iii. ο. 20.
ST. LUKE XXIII. 54—56. XXIV. 1—15.
μνήματι λαξευτῷ, οὗ οὐκ ἦν οὐδέπω οὐδεὶς κείμενος. (35) δ’ Καὶ ἡμέρα ἦν
παρασκενή'" σάββατον ἐπέφωσκε. .
δδ 1 Κατακολουθήσασαι δὲ γυναῖκες, αἵτινες ἦσαν συνεληλυθυῖαι αὐτῷ ἐκ i Matt. 27.61.
a ’ 3 , aN a Ne 3s x a 2A 835, 56 « & 28.1.
τῆς Γαλιλαίας, ἐθεάσαντο τὸ μνημεῖον, καὶ ὡς ἐτέθη τὸ σῶμα αὐτοῦ: (sm) δ ὑπο- Mark 16. 1,2.
, δὲ ε , > , . A ν Q ‘ ev 4 BB: ε Ud
στρέψασαι ἡτοίμασαν ἀρώματα καὶ μύρα: καὶ τὸ μὲν σάββατον ἡσύχασαν
κατὰ τὴν ἐντολήν XXIV. (35) 1 τῇ δὲ μιᾷ τῶν σαββάτων ὄρθρον βαθέος
Ἁ A ’ a
ἦλθον ἐπὶ τὸ μνῆμα φέρουσαι ἃ ἡτοίμασαν ἀρώματα: καί τινες σὺν αὐταῖς.
2* Εὗρον δὲ τὸν λίθον ἀποκεκυλισμένον ἀπὸ τοῦ μνημείου, ὃ καὶ εἰσελθοῦσαι » Mark 16. 4,5.
οὐχ εὗρον τὸ σῶμα τοῦ Κυρίου ᾿Ιησοῦ. ‘ Καὶ ἐγένετο ἐν τῷ διαπορεῖσθαι αὐτὰς
περὶ τούτου, καὶ ἰδοὺ, " ἄνδρες δύο ἐπέστησαν αὐταῖς ἐν ἐσθήσεσιν ἀστρα- » Matt.2.2, 5,
, 887. δὶ 3 4 δὲ 2A Ν a“ Ν , 6.8.
mrovoas. (Fz) ὃ ᾿Εμφόβων δὲ γενομένων αὐτῶν καὶ κλινουσῶν τὸ πρόσωπον Mark 16. 6,8.
201
εἰς τὴν γῆν, εἶπον πρὸς αὐτάς, Τί ζητεῖτε τὸν ζῶντα μετὰ τῶν νεκρῶν ; 5 οὐκ
ἔστιν ὧδε, ἀλλ᾽ ἠγέρθη: μνήσθητε ὡς ἐλάλησεν, ὑμῖν ἔτι ὧν ἐν τῇ Γαλιλαίᾳ
7 λέγων, Ὅτι δεῖ τὸν Υἱὸν τοῦ ἀνθρώπου παραδοθῆναι εἰς χεῖρας ἀνθρώπων
ἁμαρτωλῶν, καὶ σταυρωθῆναι, καὶ τῇ τρίτῃ ἡμέρᾳ ἀναστῆναι.
G8) " Καὶ ἐμνή-
με ε , > “. 9 . 2 2 aos a , 9. »,
σθησαν τῶν ῥημάτων αὐτοῦ: 9 καὶ ὑποστρέψασαι ἀπὸ τοῦ μνημείου ἀπήγγειλαν
ταῦτα πάντα τοῖς ἕνδεκα, καὶ πᾶσι τοῖς λοιποῖς. (FZ) 10 Ἦσαν δὲ ἡ Μαγδαληνὴ
, 9 , LY » 83 , Ν ε ᾿ AY > ἊΝ a
Μαρία καὶ ᾿Ιωάννα καὶ Μαρία ᾿Ιακώβου, καὶ αἱ λοιπαὶ σὺν αὐταῖς, at ἔλεγον
x AY > wv a
πρὸς τοὺς ἀποστόλους ταῦτα.
er 9 A NV 2s > a 1c
βήματα GUTWY, και NTLOTOVY αὕνταις.
N Καὶ ἐφάνησαν ἐνώπιον αὐτῶν ὡσεὶ λῆρος τὰ
Ὁ δὲ Πέτρος ἀναστὰς ἔδραμεν ἐπὶ τὸ John 23,5.
μνημεῖον, καὶ παρακύψας βλέπει τὰ ὀθόνια κείμενα μόνα: καὶ ἀπῆλθε πρὸς
ε x 4 Ν ΄,
ἑαυτὸν θαυμάζων τὸ γεγονός.
1δ 4 Καὶ ἰδοὺ, δύο ἐξ αὐτῶν ἦσαν πορευόμενοι ἐν αὐτῇ τῇ ἡμέρᾳ εἰς κώμην 4 μαι 16.12.
ἀπέχουσαν σταδίους ἑξήκοντα ἀπὸ “Ἱερουσαλὴμ, ἣ ὄνομα ᾿Εμμαούς: ™ καὶ
αὐτοὶ ὡμίλουν πρὸς ἀλλήλους περὶ πάντων τῶν συμβεβηκότων τούτων. 15 " Καὶ δὶς 18. 20.
ver. 86.
58. οὗ οὐκ ἦν οὐδέπω οὐδεὶς κείμενοι] See John xix. 4].
Our Lord took human nature in the womb of the Blessed
Virgin ; to which the prophecy has been applied, “ This gate shall be
shut, it shall not be opened; and no man enter in by it, because
the Lord the God of Israel hath entered in by it” (Ezek. xliv. 2).
Cp. Bp. Pearson on the Creed, Art. iii. And from the secret dark-
nese of that bridal chamber, in which He used our nature, He
went forth to redeem the world. And His human body is now laid
in a new tomb, where none other was ever laid, and thence He comes
forth, that all who are in the graves may rise YW Him. In the former
case, Joseph of Bethlehem is the guardian of His sacred body; in the
latter, Joseph of Arimathea; one Joseph, from the city of David,
the greatest of Kings; the other Joseph from the city of Samuel,
the greatest of Prophets, who anointed David to be king. Cp. Bede
ba διὸ Ὁ apa on ar ghee ae ἢ
. τὸ μὲν σάββατον 6. repared some ἀρώματα or
spices before the sunset of the sists day oe v. 56), and brought more
sunset of the seventh day. See on Mark xv. 46; xvi. 1.
They rested on the Seventh Day or Sabbeth (ἐσαββάτιζον),
such was their reverence, which Christ had inculcated, for the Law,
πϑογηὴν to the fourth commandment, which was now fulfilled in
Christ (Col. ii. 17), resting on the Sabbath in the Grave. He is the
xiv. 13).
The seventh Day Sabbath itself died and was buried with Christ,
and rose again with Him to new life and beauty on the First Day of
the week, hence called (Rev. i. 10) κυριακὴ, ‘dies dominicus,’ or the
Lord’s Day; and the command to rest was transferred from the
seventh day of the week to the first.
It is observable that our Lord, the second Adam, the Author of
our life, died on the sixth day of the week, the day on which the first
Adam—the author of our death—was born.
This was re i te pps for we derive all our spiritual life
from His death. He died in order that we might be born anew, and
live for evermore.
““Sext& Sabbati,” says St. Aug. in Joan. Tract. xvii., ‘‘ inclinato
capite, reddidit spiritum, et in sepulchro Sabbato ταῦρον it de omnihus
ibus suis.” Thue the first Sabbath on which God rested from His
works was a type of the last Sabbath on which Christ rested from
His works in the grave. And yet, be it remembered, His Rest was a
Rest of Mercy, a Rest of Beneficence. (See on John v. 17.) For on
that day “ He toent and preached to the Spirits in pes (1 Pet. iii.
18,19). What a Sabbath day’s Journey was that
woe the notes on John vy. 17, and on Matt. xxviii. 1.
OL,
Cu. XXIV. 1 τῇ μιᾷ] Matt. xxviii. 1.
The fon csr the week is the day after the Sabbath, or Seventh
Day, is therefore the Hiyhth Day; and therefore it is observed
by the Fathers that our Lord arose on the Ki Day. See the
poser of St. Barnabas, c. 15, quoted below on v. 50 of this
pter.
Indeed, as the number Seven is the Sabbatical number in Holy
Scripture, so Hight may be be called the Dominica’. Seven is ex-
ressive of rest in Christ; Hight of Resurrection to new life in
im,
In accordance with this principle, the Eighth Day was the Da
of Circumcision (cp. Luke i. ὮΝ Phi iii. 5),—the vee of Christian
Baptism,—the Sacrament of Resurrection,—in which we rise from the
death of sin to newness of Life in Him. Hence also we find that the
ra ion—which was a figure and a glimpse of the future glory
of the bodies of the Saints after the Resurrection—is mentioned as
having taken place eight days after our Lord had said “There be
some standing here which shall not taste of death till they see the
kingdom of God.” (Luke ix. 27.) As St. Ambrose says there, " Quid
est quod ait, In diebus ocfo? Quia is qui verba Christi audit, et credit,
Resurrectionis tempore A serie Christi videbit. Octavd enim die
mete est Resurrectto. Unde et plerique Psalmi in Octavam inscri-
untur."”
Our Lord received the name JEsus on the eighth day (Luke ii.
21); and as Jesus, Ji Saviour, He brings us to the heavenly
Canaan,—to the glory of the Resurrection. he great Day of the
Feast of Tabernacles—the type of His Incarnation—was the Highth.
See on John vi. 39. And (as has been noticed by Mr. Hell) the
word 'Incovs = 888,
2. τὸν λίθον) the stone. St. Luke takes for granted that his
readers are aware from the other Gospels (see Matt. xxvii. 60.
Mark xv. 46), that there was a stone on the mouth of the tomb. So
also St. John xx. 1.
δ. τὸν korres living one—and the Cause of Life; for He
said, “ I am the Resurrection and the Life” (John xi. 25).
10. Μαρία ᾿Ιακώβου)] The article ἡ is prefixed to ‘laxefov in
A, B, D, K, 8, V, Z, perhaps rightly.
18. "Bupaois) According to local tradition, Kubeibeh, N.w. of
Jerusalem. Cp. Lighéfuot, ii. 42. But see Robinson, iii. 65. Winer
in v., i. p. 325.
The true position seems to have been lost before the times of
Jerome and Eusebius. (Seo Robinson, iii. 66.) It is called ᾿Αμμαοὺς
by Josephus, B. J. vii. 6. 6. ᾿
14. ὡμίλουν] ἐλάλουν used in this sense by LXX, and in N. T.
only by St. Luke. See xxiv. 15. Acts xx. 11; xxiv. 26. >
Ὁμιλέω is the word now in common use in Greve for λαλῶ,
D
202 ST. LUKE XXIV. 16—29.
va > A e¢ a > AY ‘ a Ν 3 "ἡ «» A id
ἐγένετο ἐν τῷ ὁμιλεῖν αὐτοὺς καὶ συζητεῖν, καὶ αὐτὸς ὁ ᾿Ιησοῦς ἐγγίσας συν-
ἐπορεύετο αὐτοῖς" 15 οἱ δὲ ὀφθαλμοὶ αὐτῶν ἐκρατοῦντο τοῦ μὴ ἐπιγνῶναι αὐτόν.
W Etre δὲ πρὸς αὐτούς, Τίνες οἱ λόγοι οὗτοι, ods ἀντιβάλλετε πρὸς ἀλλήλους
lel , 3 6 , ᾽ 18 > A ιθ Q δὲ ε ti ey Kx ’,
περιπατοῦντες, καί ἐστε σκνθρωποί; ποκριθεὶς δὲ ὁ εἷς, ᾧ ὄνομα Κλεόπας,
εἶπε πρὸς αὐτόν, Σὺ μόνος παροικεῖς ἹΙερουσαλὴμ καὶ οὐκ ἔγνως τὰ γενόμενα
tMatt.2.1. ἐν αὐτῇ ἐν ταῖς ἡμέραις ταύταις ; 13 ' Καὶ εἶπεν αὐτοῖς, Ποῖα ; Οἱ δὲ εἶπον
ch. 7. 16.
Jonn4.19. ἀαὐτῷ, Τὰ περὶ ᾿Ιησοῦ tov’ Ναζωραίον, ὃς ἐγένετο ἀνὴρ προφήτης, δυνατὸς ἐν
ἃ 6. 14.
ἔργῳ καὶ λόγῳ ἐναντίον τοῦ Θεοῦ καὶ παντὸς τοῦ λαοῦ" ™ ὅπως τε παρέδωκαν
αὐτὸν οἱ ἀρχιερεῖς καὶ οἱ ἄρχοντες ἡμῶν εἰς κρῖμα θανάτου, καὶ ἐσταύρωσαν
a8 21 8 ε a δὲ ar , νς 9 .7 é ε ay λ aA 0 x
gActs1.6. αὐτὸν, ἡμεῖς δὲ ἠλπίζομεν ὅτι αὐτός ἐστιν ὁ μέλλων λυτροῦσθαι τὸν
ἸΙσραήλ' ἀλλά γε σὺν πᾶσι τούτοις τρίτην ταύτην ἡμέραν ἄγει σήμερον ἀφ᾽
hMatt. 38.,, οὗ ταῦτα ἐγένετο. ™ "᾿Αλλὰ καὶ γυναῖκές τινες ἐξ ἡμῶν ἐξέστησαν ἡμᾶς,
John 20.18. γενόμεναι ὄρθριαι ἐπὶ τὸ μνημεῖον, 35 καὶ μὴ εὑροῦσαι τὸ σῶμα αὐτοῦ ἦλθον
λέγουσαι καὶ ὀπτασίαν ἀγγέλων ἑωρακέναι, ot λέγουσιν αὐτὸν ζῇν. ™ Kat
ἀπῆλθόν τινες τῶν σὺν ἡμῖν ἐπὶ τὸ μνημεῖον, καὶ εὗρον οὕτω καθὼς καὶ αἱ
γυναῖκες εἶπον, αὐτὸν δὲ οὐκ εἶδον. ™ Καὶ αὐτὸς εἶπε πρὸς αὐτούς, Ὦ ἀνόητοι
i Ina. 50. 6.
& 53, toto.
Phil. 2 7, δε. ᾿ ἕν A , a , 593... δ ΄ ἕ A
Fal. 2 7.8. καὶ βραδεῖς τῇ καρδίᾳ τοῦ πιστεύειν ἐπὶ πᾶσιν οἷς ἐλάλησαν οἱ προφῆται.
δον 8) οὐχὶ ταῦτα ἔδει παθεῖν τὸν Χριστὸν, καὶ εἰσελθεῖν εἰς τὴν δόξαν αὐτοῦ ;
ἃ 22. 18. ἃ 26. 4. 73 \ 9 , aN oo 9 ae ee , a a ὃ ,
ἃ 19. 10. Καὶ ἀρξάμενος ἀπὸ Μωῦσέως καὶ ἀπὸ πάντων τῶν προφητῶν διηρμήνενεν
AS ports 2 A 9, , a a 8 Ve a 8 ν᾿ 3 ‘ ,
δ 22. τοῖο. αὐτοῖς ἐν πάσαις ταῖς γραφαῖς τὰ περὶ ἑαντοῦ. Καὶ ἤγγισαν : τὴν κώμην
Dan. 9. 24, &. . Ἂν
Dan. 9. 34, δ. οὗ ἐπορεύοντο! καὶ αὐτὸς προσεποιεῖτο ποῤῥωτέρω πορεύεσθαι. Καὶ παρ-
Beinn ἐβιάσαντο αὐτὸν λέγοντες, Μεῖνον μεθ᾽ ἡμῶν, ὅτι πρὸς ἑσπέραν ἐστὶ, καὶ κέ.
10. ἐκρατοῦντο] He seems to have appeared to them like a
πάροικος. See sa Ὁ. 18 and Mark xvi. 12,
18. Κλεόπας-) Supposed y Routh i 3. 1. Be 281) to be the
game as the Κλωπῶᾶς of St. John (ix. 25) and the Alpheus of St.
Matthew and St. Mark, who never mention Cleopas, the father of
St. James and St. Jude. (See on Matt. x. 3.) St. John never has
᾿Αλφαῖοτ. Others suppose Κλεόπας here to be a different word
gltogether, viz. an abbreviation of KAsowarpos. Cp. Mill., pp. 236,
Some suppose that the other isle, whose name St. Luke does
not mention, was St. Luke himeelf. (Theophyl.)
— σὺ μόνος παροικεῖς] Perhape our Lord seemed to them to
wear the dress and speak the dialect of a stranger.
The sense is: “ Art Thou alone a sojourner at Jerutalem, and
dost not know what things have happened there? i. 6. all others who
sojourn there do know. Have we met in thee the only person who
does not know δ᾽"
The expression is stronger, because παροικεῖν describes the per-
sons who were temporary residents for the Passover. The LXX use
the word παροικεῖν for 3¢> (yashab), sedit, and more often for a
peregrinus fuit. There is an emphasis, therefore, on παροικεῖς,
(oer i thou thee sojourner, or stranger, staying merely for a few
daya at Jerusalem, and yet dost not know?” i. 6. 80 wonderful are
they, that not only the Jews there resident, bat even the strangers
who have flocked thither from other lands, do know them.
The use of καὶ here is similar to that of the Hebrew Vax. Seo
Schroeder, Syntax. Hebr. p. 328. Gesen. ad Is. v. 4: “ What could
have been done more to My Vineyard and I have not done in it?”
And 80 καὶ in John iii. 10, σὺ ef ὁ διδάσκαλος τοῦ ᾿Ισραὴλ, καὶ
ταῦτα οὐ γινώσκεις; vii. 4, οὐδεὶς ἐν κρυπτῷ τι ποιεῖ καὶ ζητεῖ
αὑτὸς ἐν παῤῥησίᾳ εἶναι. Cp. Winer, p. 554.
Observe, He who was the principal Agent in these wonderful
events, is said by them to be the only person who did not know these
things. He that was the true Passover was taken by them for a
stranger who had come up to be a spectator at the Passover. For
their eyes were then holden that they should not know Him, but
they were opened when they received Him as the guest of their
hearts in the Sacrament of the Lord's Supper.
21. ἄγει) impersonaliter: ‘ tertia dies est hodie.’ (Vulg.) Cp.
Acts xix. 38, ἀγόραιοι (sc. ἡμέραι) ἄγονται.
25, 26.] On these verses see Jren. it. 16. 5, Athanas. (adv. Arian.)
ii, 15, Re 1, and below on Acts ii. 36.
27. Mwicdws, κιτ.λ.] ‘Moses and the Prophets,’ i.e. the Scrip-
oa of the Old Testament. See above, xvi. 19, and on John
ix. 34.
1 See the interesting discussion of St. Aug. Serm. Ixxxix. 4, and de
Consensu Evang. ii. 51; iif. 25 (which have suggested in what is said
above), and ad Consentium vi. p. 779, where he says, ‘‘ Longius namque
profectus super ccelos, non tamen deseruit discipulos suoce,” and
compare our Lord’s questions, Who touched me? (Luke vill. 45.) Where
have ye laid him? (John xi. 34.) ‘Sic quippe interrogavit quasi nesciens
28. προσεποιεῖτο] Not aorist προσεποιήσατο, but imperfect
προσεποιεῖτο. The Vulgate Jinzit is liable to a double Sheetenn
first as to sense, next as to tense. Finzxtt suggests the idea of pretend-
ing to do what is not intended to be done; and the aorist intimates
a single act. y
he meaning is,—He was making overtures to go further. He
was like one going er.
Probably he acted thus, as well as appeared “in another form™
(Mark xvi. 12), in order to ¢ry the faith of the disciples ; and to teach
us, by their example, that if we desire to have Christ with us, we
must use some effort for that Ῥτροσος and that if we endeavour to
gous Him with us, He will abide with us and sup with us. (Rev.
iii. 20.
This trial of the disciples was similar to that of the woman of
Canaan (Matt. xv. 22). At first He treated her with apparent indif-
ference and severity; but it was to bring out more clearly her faith
and love, and to teach the world by her example that pe ps and
rnp in prayer is necessary, and that He is prevailed upon by
oly violence and untiring importunity.
There was nothing but truth in this, He made as if He would
have gone further; and doubtless He would have gone further, if the
disciples had not detained Him. Cp. the similar p Mark vi. 48.
God, Who sees and hears all things, often seems to us not to see
us, and not to hear us; and, doubtless, He will hide His face from us,
and be deaf to our prayers, unless we look stedfastly and cry earnestly
to Him. God éries our , by seeming to partake in our tweak-
ness, He exercises our faith in His knowledge and love by seeming
to be ignorant and unmerciful. So Christ tested and proved the de-
sire of the disciples to keep Him, by showing an intention to leave
e
m.
All the acts of this period of our Lord's sojourn on earth appear
to have had a profound spiritual meaning. 1t was now evening. He
made as tout He would go further. He was like one about to go
further (προσποιεῖται, σχηατίζεται, Hesych.). But at their desire
He consented to abide with them. He was made manifest to them in
end (Matt. xxviii. 20), and He would specially manifest Himself to
the eyes of the faithful in the breaking of bread (v. 35), by which
they communicate with Him, and show the Lord’s death till He
come. (1 Cor. xi. 26.}}
quod utique sciebat.” Aug. refutes the Priscillianists, who from these
actions of our Lord derive a plea for mental reserve and equivocation.
Meaidonatus gives another exposition which does not appear satisfac-
tory. But it may be observed, that dug. and the Schodlthen were en-
tangled in a needless perplexity by the unfortunate words of the Vulgate,
“ Anzit s¢ longius ire.
- ST. LUKE XXIV. 30—49.
203
κλικεν ἡ ἡμέρα. Kai εἰσῆλθε τοῦ μεῖναι σὺν αὐτοῖς. ™ Καὶ ἐγένετο ἐν τῷ
κατακλιθῆναι αὐτὸν per’ αὐτῶν λαβὼν τὸν ἄρτον εὐλόγησε, καὶ κλάσας ἐπεδί-
δου αὐτοῖς. 5 Αὐτῶν δὲ διηνοίχθησαν οἱ ὀφθαλμοὶ καὶ ἐπέγνωσαν αὐτόν: καὶ
39. Ἀ ἊΨ
αὑτὸς.
os ἐγένετο ἀπ᾿ αὐτῶν. ὅ3 Καὶ εἶπον πρὸς ἀλλήλους, Οὐχὶ ἡ καρδία
e A ,’ὕ 9 ea ε » ean 3 »“Ἵε A ᾿ ε , ean
ἡμῶν καιομένη ἦν ἐν ἡμῖν, ὡς ἐλάλει ἡμῖν ἐν τῇ ὁδῷ, καὶ ὡς διήνοιγεν ἡμῖν
τὰς γραφάς; * Καὶ ἀναστάντες αὐτῇ τῇ ὥρᾳ ὑπέστρεψαν εἰς ἹΙερουσαλὴμ,
x εὖἷ 6 2 AY ν δε Ὶ AY AY > “ 8 1 ld 9
καὶ εὗρον συνηθροισμένονς τοὺς ἕνδεκα καὶ τοὺς σὺν αὐτοῖς *' λέγοντας, ὅτι 11 cor. 15. 5.
ἠγέρθη ὁ Κύριος ὄντως καὶ ὥφθη Σίμωνι. ὃδ Καὶ αὐτοὶ ἐξηγοῦντο τὰ ἐν τῇ ὁδῷ,
καὶ ὡς ἐγνώσθη αὐτοῖς ἐν τῇ κλάσει τοῦ ἄρτον.
840 aA
(x) *" Tadra δὲ αὐτῶν λαλούντων, αὐτὸς ὁ ᾿Ιησοῦς ἔστη ἐν μέσῳ αὐτῶν, τι Mark 16.14.
καὶ λέγει αὐτοῖς, Εἰρήνη ὑμῖν. 51 πτοηθέντες δὲ καὶ ἔμφοβοι γενόμενοι ἐδό-
A 0 A 88 Ὶ ἶ tees , 2 Ν ,
κουν πνεῦμα θεωρεῖν. Καὶ εἶπεν αὐτοῖς, Τί τεταραγμένοι ἐστὲ, καὶ διατί
8 . 3 , ἐν a Si em. 89 Ὁ ὃ N a2
ιαλογισμοὶ ἀναβαίνουσιν ἐν ταῖς καρδίαις ὑμῶν ; Ἴδετε τὰς χεῖράς μου nJobn 30. 20, 97
καὶ τοὺς πόδας μου, ὅτι αὐτὸς ἐγώ εἰμι ψηλαφήσατέ με καὶ ἴδετε, ὅτι πνεῦμα
, so, > ¥ θὼς ἐμὲ 8 ᾿ς Ἂν 40 ‘ a 2
σάρκα καὶ ὀστέα οὐκ ἔχει, καθὼς ἐμὲ θεωρεῖτε ἔχοντα. * Kai τοῦτο εἰπὼν
ἐπέδειξεν αὐτοῖς τὰς χεῖρας καὶ τοὺς πόδας.
(9 4 " Ἔτι δὲ ἀπιστούντων ο John 21.10.
aA 28 a a ν᾿ , » A » 4 ,
αὐτῶν ἀπὸ τῆς χαρᾶς καὶ θαυμαζόντων, εἶπεν αὐτοῖς, “Exeré τι βρώσιμον
ἐνθάδε; 43 Οἱ δὲ ἐπέδωκαν αὐτῷ ἰχθύος ὀπτοῦ μέρος καὶ ἀπὸ μελισσίου κηρίον:
© καὶ λαβὼν ἐνώπιον αὐτῶν ἔφαγεν. (15) 4? Εἶπε δὲ αὐτοῖς, Οὗτοι οἱ λόγοι ὉΜμι. 16. 2.
ἃ 20. 18.
ods ἐλάλησα πρὸς ὑμᾶς ἔτι ὧν σὺν ὑμῖν, ὅτι δεῖ πληρωθῆναι πάντα τὰ γεγραμ- 5.39...
& 9. 31.
μένα ἐν τῷ νόμῳ Μωῦσέως καὶ Προφήταις καὶ Ψαλμοῖς περὶ ἐμοῦ. * Τότε ἢ to's.
ch. 9. 22.
διήνοιξεν αὐτῶν τὸν νοῦν τοῦ συνιέναι τὰς γραφὰς, “5 καὶ εἶπεν αὐτοῖς, Ὅτι a is. δὶ.
9 , ᾿Ὶ 9 a“ Ν Ν ᾿Ὶ > aA A 4. 6.
ver. 26.
οὕτω γέγραπται, καὶ οὕτως ἔδει παθεῖν τὸν Χριστὸν, καὶ ἀναστῆναι ἐκ νεκρῶν 4 ver, %
Acts 17. 3.
aA ig ε id 47 Σ Ν θῆ aN A> 39 A , ,. »
τῇ τρίτῃ ἡμέρᾳ, καὶ κηρυχθῆναι ἐπὶ τῷ ὀνόματι αὐτοῦ μετάνοιαν καὶ ἄφεσιν A!7. 3...
1 John 2. 12,
ἁμαρτιῶν εἰς πάντα τὰ ἔθνη, ἀρξάμενον ἀπὸ ‘Iepovoadjp. “5 " Ὑμεῖς δέ ἐστε 72?
, ,
μάρτυρες τούτων.
491 Καὶ ἰδοὺ, ἐγὼ ἀποστέλλω τὴν ἐπαγγελίαν τοῦ Πατρός + Jonni. 26.
& 15. 26. & 16. 7.
μου ἐφ᾽ ὑμᾶς: ὑμεῖς δὲ καθίσατε ἐν τῇ πόλει Ἱερουσαλὴμ, ἕως οὗ ἐνδύσησθε λει". 4.
δύναμιν ἐξ ὕψους.
80. λαβὼν τὸν ἄρτον---καὶ κλάσα:] See v. 35, ἐγνώσθη αὐτοῖς
ἐν τῇ κλάσει τοῦ ἄρτου---ἰ. 6. ‘inter edendum.’ Hence some would
jostity, their celebration of the Holy Eucharist ἐπ one kind only. But
yy saying that He blessed and brake the Bread, the Holy ee does
not say that He did not aleo bless and deliver the cup. ther we
may say, that the Evangelist, having so lately recorded the institution
of the Holy ere pin τ the words ὡσαύτως καὶ
τὸ ποτήριον (Luke xxii. 20), could hardly suppose it necessary to
of the cup here as well as the bread, or imagine it possible that
any one should believe that our Lord had forgotten His own words,
and was inconsistent with Himself.
It ie to be remembered that bread, ἄρτος, or) (lehem), was to
the Jews a general name for food, including drink as well as meat ;
and that ἄρτον ἐσθίειν, to eat bread, κὰν κλάσαι ἄρτον, distri-
cibum, are general terms for taking refreshment.
Thus bread became spiritually an expressive term for all the
blessings received from communion in Christ's body and blood; and
the κλάσις, or breaking of bread, was tive of the source from
which those blessings flow (viz.), Christ's body, κλώμενον, or broken.
(1 Cor. xi. 24.)
Hence κλάσις ἄρτου, in Acts ii. 42, is a term for the Holy
Eucharist. Cp. xx. 7, κλάσαι ἄρτον.
They who derive the inference above specified from this passage,
prove the weakness of that inference by “Their own practice. For,
even suppose it were probable (which it is not), that our Lord on
this occasion did not administer the cup; yet the most that could be
thence inferred is, that in certain cases it may not be necessary for
the people to receive it, but they in their practice make it necessary
not to receive it in all cases, which is a very different thing.
Let them listen to the words of one of the greatest Bishops of
Rome, who thus speaks of Half-Communion (Leo M., Serm. xli.):
“ Resiliunt ἃ sacramento salutis humana, et Christum Dominum
Rostrum in veri nature nostre carne veré natum, veré passum, vere
tum, et veré suscitatum esse non credunt. Cimque ad tegen-
dum infidelitatem suam nostris audeant interesse mysteriis, ita in
lecromentorye communione se cote ut interdum, ne penitus
tere non int, ore indigno Christi Corpus accipiant, inem
autem pelseptiont Sve hevee omutnd declinent. Quod ided
vestree notum facimus sanctitati, ut vobis hujuscemodi homines et
his manifestentur indiciia, et quorum deprehensa fuerit sacrilega
simulatio a Sanctorum societate rdotali autoritate pellantur.””
81. ἄφαντοε ἐγένετο] and yet He had areal body. ‘‘Qudéd ab
oculis repenté evanuit, virtus Dei est, non umbre et phantasmatis.
Ante Resurrectionem, quum eduxissent eum de Nazareth ut precipi-
tarent de supercilio montis, transivit per medios et elapsus est.”
the excellent remarks of δέ. Jerome, on the risen bodies of the Saints
Mise iia errores Johannis Hierosolym.’ p. 329), who observes, that
Lord before His Passion walked on the water, and enabled Peter
also to do so. See also on John xx. 19.
83. cuvnOpoicuévous] See Mede's Discourse, i. book ii., on
Churches in the first century.
35. πλάσαι τοῦ ἄρτου] in the Holy Communion. See above,
on v. 30.
39, 40.) See John xx. 20—29,
48. ἔφαγεν See John xxi. 10. Acts x. 40, 41. Mark xvi. 14.
Not because He had need of food for the body, but because they had
need of faith for the soul. Our Lord gives evidence here of His own
resurrection. He also affords us an image of our own resurrection,
and of the nature of the bodies of the Saints after the resurrection.
See St. Ambrose here, and St. Gregory (Moral. in Evang. xvi. c. 2:
44. οὗτοι of λόγοι] A, D, K, L, N, X, all μου, perhaps rightly.
— ἐν τῷ νόμῳ Μ. καὶ Προφήταις καὶ Yaduoit) ie. in the
entire Canon of the Holy Scriptures of the Old Testament, which
was divided into the three classes here mentioned :—
1. The Law ; (Torah).
2. The Prophets oyez) (Nebiym), greater and lesser.
8. The Hagiographa orginp (Chethubim), or Writings, of which
last class ‘the Psalms” standing first in order, is here the repre-
sentative. See Bp. Cosin on the Canon, chapter ii., and the authori-
ties cited in the Editor's Lectures on that subject (Lect. ii. and
Appendix, pp. 389. 398. 403, 2nd τὰν where the importance of this
is shown in reference to the Integrity and Inspiration of the
anenical Books of the Old Testament, as received by the ancient
people of God and by Curist Himeelf, and through Him by the
primitive Church Universal, and by the Church of England. (Art. vi.)
46. παθεῖν τὸν Χριστόν] On the legal and prophetical fore-
shadowings of Christ's sages anit Resurrection on the third day,
eee Mede, Discourses, Book i. pee Works, p. 49.
D
Cette ania
ST. LUKE XXIV. δ0---ὅ9. ᾿
50° ΒΕ ξήγαγε δὲ αὐτοὺς ἔξω ἕως eis Βηθανίαν καὶ ἐπάρας τὰς χεῖρας αὐτοῦ
εὐλόγησεν αὐτούς. ὃ) " Καὶ ἐγένετο ἐν τῷ εὐλογεῖν αὐτὸν αὐτοὺς διέστη ἀπ᾽
αὐτῶν, καὶ ἀνεφέρετο εἰς τὸν οὐρανόν. δ Καὶ αὐτοὶ προσκυνήσαντες αὐτὸν
ὑπέστρεψαν εἰς 'Ιερουσαλὴμ μετὰ χαρᾶς μεγάλης" § καὶ ἦσαν διαπαντὸς ἐν
τῷ ἱερῷ αἰνοῦντες καὶ εὐλογοῦντες τὸν Θεόν. ἀμήν.
50. ἐξήγαγεν αὐτούς] at the end of forty days (see Acts i. 3).
Another tnetence of St. Luke's manner, “ad eventum festinantis.”
iii. 19.
Νὰ He thus also affords a refutation of the allegation, that St, Mark
did not know that our Lord was forty days on earth after His Resur-
rection ; or, as the objection is now sometimes framed (c.g. by Meyer
here, p. 516), that the sojourn for forty days was a later tradition !
See on Mark xix. 19.
St. Luke certainly did know that our Blessed Lord was forty
days on earth after His resurrection, for he relates the fact in the
second part of his work, viz. in Acts i. 3. And yet, in his Gospel, the
transition from the Resurrection to the Ascension,—without any men-
tion of the intervening Forty Days,—is quite as rapid as in St. Mark.
No argument can be drawn from the stl of any stxgle Evan-
gelist, as to his knowledge of events. St. John was present at the
Ascension of Christ. Yet he does not relate it in the order of his
history. But in two other places of his Gospel he alludes to it. See
John vi. 22; xx. 17. He su the reader to know it from the
other Gospels (Mark xvi. 19. Luke xxiv. 51). It cannot be too
carefully borne in mind,—that All the Four Gospels are One ree
There is a passage in the Epistle of Barnabas (c. 15), which has
been cited in modern times as an argument that Our Lord's Ascension
did not take place after an interval of forty days from His Resurrec-
tion, but on 8 Sunday. "Αγομὲν τὴν ἡμέραν τὴν ὀγδόην ale
εὐφροσύνην, ἐν § καὶ ὁ ᾿Ιησοῦς ἀνέστη ἐκ νεκρῶν, καὶ φανερω-
θεὶς ἀνέβη εἰς τοὺς οὐρανούς. But there φανερωθεὶς is to be con-
strued with ἐν §, and not with ἀνέβη. See notes in the edition of Cote-
lerius, i. p. 48. The Author of this Epistle passes immediately, in
this Fesmage, from the Resurrection to the Ascension. And so do all
the of all Churches of Christendom, with the Acts of the
Apostles (i. 3) in their hands. Barrabas himself was present at, and
concerned in, a speech in which it is said that our Lord remained on
carth many days after His Resurrection (Acts xiii. 31).
— Yur εἰς Βηθανίαν͵ On the Eastern slope of the Mount of
Olives. Cp. Acts i. 12. Bn@avia (i.¢. the village and its district) is
considered a part of the Mount of Olives. See Mark xi. 1.11. Luke
xix. 29, and on xxi. 37. Matt. xxi. 17.
The tradition, which sup the Ascension to have taken place
on the summit of the Hill (see Robinson, Pal. i. 348), is at variance
wt nit ὑγενωραίοιι Cateches. 14, p. 217, é v 6,
᾿ o says, Cateches. 14, p. 217, ἐκ τοῦ dpove
τῶν 'EXacey εἰς οὐρανοὺς ἀνελήλνϑεν.
δ]. ἐν τῷ εὐλογεῖ! As Elias left his mantle with Elisha, by
whom he was seen when taken up, so Christ at His Ascension left a
blessing with His Apostles and His Church. See 2 Kings ii. 9—11.
58, διαπαντός Beker See above, rdvrore (xviii. 1).
Acts x. 2, John xviii. 20. Glass. Phil. S. p. 444. “Semper orat,”
says Aug. Epist. 130, “qui per intervalla certa temporum orat.”
TO KATA IQANNHN
ΕΥ̓ΑΓΓΈΛΙΟΝ.
INTRODUCTORY NOTE TO ST. JOHN’S GOSPEL.
6 JOHANNES a (Yohanan), Zebedei, baud infime sortis piscatoris, Galilei, et Salomes filius (Matth. iv. 21;
xxvii. 56. Marc. xv. 40), primum magistro usus est Johanne Baptista (Joh. i. 37 sqq.), deinde autem adhuc adole-
scens!, ut videtur, ad Christi signa sese contulit (v. Joh. 1. c.), neque tamen statim ab initio comes ejus perpetuus fuit,
sed Jesu jubente vel permittente ad artem suam aliquamdiu rediit; postea ἃ Jesu, qui ad Capernaum proficiscebatur, ad
lacum Genesaret (υ. 37) iterum evocatys et in intimam familiaritatem ejus receptus est (Matth. iv. 21. Marc. i. 19. Luc.
v.10), ita ut und cum Petro atque Jacobo fratre suo principem locum inter discipulos Christi teneret (Marc. v. 37.
Matth. xvii. 1. Marc. ix. 1. Matth. xxvi. 37. Mare. xiv. 33), et magistro, quem ipse unicé amabat et suspiciebat, ἃ cujus
latere nunquam discedebat, esset omnium reliquorum discipulorum longé carissimus?."’ (Kuin. Guerike.)
“Cam Christus ex his terris abiisset, Johannes, Petri comes assiduus, plures adhuc annos substitit Hierosolymis
(Act. iii. 1 sqq. v. 18 sqq.). Post Stephani quidem necem una cum, Petro ἃ Collegio Apostolorum ablegatus est Sama-
riam, ubi Philippus complures ad religionem Christi adduxerat (Act. viii. 15), sed inde una cum Petro rediit Hieroso-
lymam, ibique, ut vetus traditio ἃ Nicephoro® allata docet, coll. Act. i. 14, usque ad Marie matris Jesu mortem
remansit; obiit illa, teste Eusebio, anno post C. N. xiviit. ὃ
“1 quamnam regionem, e& πιοτίυϑ, Johannes se contulerit, definiri nequit, eum varias exteras, longidisque remotas
regiones rasse, haud improbabile est. Hoc autem certum videtur, eum a. ivi. |. crx. p. C. N. nondum fuisse
Ephesi, com ejus Act. xx. 17, ubi narratur Paulum Ephesi presbyteros convenisse, nulla mentio facta sit. Haud dubié
post Petri et Pauli demum mortem, t a. uxvin, id quod et Jreneus adv. heer. iii. 3, confirmat, Asiam Minorem
transgressus, stabilem sedem Ephesi fixit. Parum enim probabile est, Paulum, qu fundamentum alieno edificio super-
struere detrectaret (Rom. xv. 20), tam did commoratum fuisse Ephesi et in Asia Minori, si Johannes jam ante ipsius
adventum ecclesias ibi collegisset et curasset. Verosimile igitur est, Johannem serids in Asia Minori | Gegines, ubi
septem urbium ecclesias, Smyrnensem, Pergamensem, Thyatirensem, Sardensem, Philadelphiensem, icensem,
preecipué vero Ephesinam ecclesiam, rexit (Apoc. c. ii. 3).
“Johannem in insulam Patmum, inter Sporadas olim numeratam, relegatum fuisse, ex idoneis auctoribus constat,
docet etiam locus Apoc. i. 9, sed de tempore relegationis diversa tradunt.
“Ac Epiphanius quidem heeres. li. 33, jam Claudio regnante, intra a, xxi—Li1. Johannem in illam insulam
exsulatum abiisse, ibique Apocalypsin scripsisse, affirmat: αὐτοῦ δὲ προφητεύσαντος ἐν χρόνοις Κλαυδίου Καίσαρος
ἀνωτάτω, ὅτε εἰς τὸν Πάτμον νῆσον bmipger ἃ Patmo, eodem Claudio regnante, eum rediisse, tradit li. 12.
“Huic vero Epiphanii testimonio plura obstant. Etenim Epiphanius, 4: “lus contra antiquiorum scriptorum
fidem hanc sententiam tuetur, pro teste idoneo et locuplete haberi nequit, idque non tantim ob ztatem recentiorem,
sed etiam quia, ut recté monuit Lampius Comment. in Tok: T. i. p. 17, turbatissima ejus vel hoc ipso in facto est chrono-
Ἰορία 4. Preeterea nullum vestigium persecutionis Christianorum, regnante Claudio, in illorum temporum historié depre-
henditur. Judeei quidem jussu Claudii Romam relinquere cogebantur, neque tamen ad alios, quam ad Judeos Rome
degentes, illud edictum & Suetonio memoratum pertinebat, Christianos non spectabat. Nemo Patrum Claudium inter
persecutores Christianorum numeravit. Neroni omnes primas partes dant. Johannes Ephesi degen ut veteres tradunt,
v. Eichhornii Einl. Th. ii. p. 107, inde in insulam Patmum relegatus est, eum autem jam Claudii tempore Ephesi
commoratum esse, probari nequit.
“‘Plerosque movit Jrenai auctoritas, ut statuerent, ἃ Domitiano exilio affectum fuisse Johannem®. Locus Jrenai
τὶ μῶν v. 30, coll. ῤτεὶ γε E. iii. 18, ita se habet: ἡμεῖς οὐκ ἀγυεψθυ νέαν ἡ κερὶ τοῦ ἐνόει τοῦ Oe
ἀ μενοι βεβαιωτικῶς' εἰ γὰρ ἔδει ἀναφανδὸν ἐν τῷ νῦν καιρῷ κηρύττεσ' μα τοῦτο, Ot ἐκείνου ἂν eppe
τοῦ καὶ τὴν ᾿Αποκάλ' πως Οὐδὲ γὰρ πρὸ modes eating δὶ i0n, ἀλλὰ σχεδὸν ἐπὶ τῆς ἡμετέρας waaay tpde
τὸ τέλος Δομετιανοῦ ἀρχῆς. Irenseus quidem ἢ. 1. nullam exilii Johannis mentionem fecit, attamen memoravit τὴν
ἀποκάλυψιν, quam contigisse Apostolo in insula Patmo locus Apoc. i. 9 docet; jam si ad τὴν ἀποκάλυψιν refertur
verbum ἑωράθη, omnino ex Irenzi verbis colligi potest, sub Domitiano in insula Patmo Johannem vixisse 5.
) Hieronymus in Jovin. L. i. c. 14, σὲ autem sciamus, Johannem (unc
fuisse pucrum, cam ἃ Jesu electus est, manifestissiméd docent ecclesiastica
historia, quéd usyue ad Trajani vicerit imperium. v. Lampii Prolegg.
Ῥ. 17. add. infra § extr.
3 86 magistro inprimis carum fuisse, Johannes ipse non seme), sed
sepids testatus est, ita tamen, ut somen suum verecundé supprimerct.
v. xiif. 23; xix. 26; xx. 2; xxi. 7. 10.
3 Verba Nicephori H. E. if. 42, ed. Paris, 1630, t. i. p. 206, sunt:
ἱστορεῖται, ὡς ὁ θειότατος οὗτος Bt ἧς (Ἰωάννης) μετὰ τὴν εἰς
ἘΠῚ ΤῊΣ nt Nigh ΤΕΣ ΣΤ πον Ἐφ κα
τῆς αὑτῆς" ἔπειτα
νον dary i ον. Quee traditio, cul libri N. T.
idem addunt, ita jutelligenda est: Johannes usque ad Marie mortem
ey iia itinera suscepit, non diu ab Hierosolymis abfuit. v. Act.
vill. 15.
4 Johannem grandavum, regnante Claudio, de exsilio revocatum,
Evangelium conscripsisse contendit Hpiphanius, her. δὶ, § 12. T. i. δ 484,
δ Johannem iter Romam suscepisse, ibique Domitiani jussu, vas
ferventi oleo plenum immersum, sed incolumem inde lisse, atque tum
in insulaw Patmum relegatum fuisse, vetus traditio est. Auctor hujus
traditionis est Tertul/ianus de preescriptionibus heretic. c. 86, verba ejus
sunt: Habes Romam—wbi Apostolus Johannes, posteaquam in oleum
immersus, nihil passus est, in insulam relegatur. Tertullianum secuti sunt
auctor fragmentorum Polycarpo adscriptorum, et Hieronymus. Ille ait:
Legitur et in dolio ferventis olei pro nomine Christi dbeatus Johannes fuisse
demersus. Hieronymus autem iid. 1. adv. Jovinian. c. 14, scribit: fert
Tertullianus, qudd ἃ Nerone missus in ferventis olei dolium, purior et
vegetior exicrit, quam intraverit. Silentio preeteriit hanc rem Kusedius in
Demonstr. Evang. 1. 8, ς. 5. Nihil ibi allud quam hoc attulit: καὶ Πέτρος
δὲ ἐπὶ ‘Payne κατὰ κεφαλῆς (capite in terram verso) σταυροῦται, Παῦλός
τε ἀπονέμνεται, Ἰωάννης τε νήσῳ παραδίδοται. Cp. Origen in Matth. tom.
xvi, 6.
6 Rusebiue in Chronico ad a. 14 Domitiant: ᾿Ιωάννην τὸν θεόλογον a:
στολον ἐν Πά ἥ νήσῳ περιώρισεν, ὄνϑα τὴν ἀποκάλνψιν ἑώρακεν, ὡς
ὁ ἅ i raion φησί. Cp. Bused. iii, 18. 20. Dem. Evang. iil. δ.
Etiam Hieronymus de script. Eccles. c. 10 scribit: Quarto decimo anno
secundam post Neronem persecutionem movente Domitiano in Palmum in-
sulam relegatus scripsit Apocalypsin. Id. ib. interfecto Domitiano et actis
us ob nimiam crudelitatem ἃ senatu rescissis, sub Nervd principe redit
phesum. Alios, qui hanc sententiam, Domitianum fuisse exili: Johannis
auctorem, defenderunt, laudarunt Suicerus in Thes. Eccl. p. 1470. Lam-
pius in Prolegg. T. i. p.718qq. Fabricius et Ketlius 1. c. p. 789.
206 INTRODUCTORY NOTE.
‘De exilio Johannes revocatus, per longam annorum seriem, Ephesinam aliasque Asie ecclesias gubernavit, et in
re Christiana tuendA atque adaugend& omne reliquum vite tempus consumpsit, v. Clemens Alex. ap. Euseb. H. E.
iii. 23. Mortuus est Johannes Ephesi, ut Origenes ap. Eusebium! H. E. iii. 1. c. 31. v. 24, et Hieronymus de script.
eccl, 9, testantur. Quonam autem etatis anno discesserit, dissentiunt scriptores veteres. Omnes feré, excepto uno
Isidoro Hispalensi (qui anno statis Lxxxix. Johannem mortuum esse tradit), eum nonagenario majorem, imperante
Trajano, placid& morte obiisse credunt, sed in decernendo Trajani anno, Johannis emortuali, non conveniunt. Sententias
varias congesserunt Lampius 1. c. p. 93 sqq. Wegscheiderus |. c. p. 59 8qq.”" (Kuin.)
The persons for whom St. John wrote were others beside Jews. He is careful to describe places in Judea, and to
explain the manners and customs of the Jews, and to interpret Hebrew words (see i. 39. 43; ii. 6. 13; iv. 5.9; v..1,2;
vi. 4).
The time at which he wrote was after St. Peter's death (see xviii. 10 and xxi. 19), and after the destruction of
Jerusalem. Hence (as Chrys. observes) he does not record our Lord’s prophecies concerning its siege and capture,
re were contained in the other Gospels, published before that event. He would not appear to write prophecies after
e event, ;
He wrote after the other three Evangelists. ‘“Johannem enim omnium postremum scripsisse Evangelium tradit
Euseb. H. E. iii. 24, ἤδη δὲ Μάρκου καὶ Λουκᾶ τῶν κατ᾽ αὐτοὺς Εὐαγγελίων τὴν ἔκδοσιν πεποιημένων ᾿Ιωάννην φασὶ τὸν
πάντα χρόνον ἀγράφῳ κεχρημένον κηρύγματι, τέλος καὶ ἐπὶ τὴν γραφὴν ἐλθεῖν κιτιλ. add. Clemens Alex. ap. Euseb.
Η. E. vi. 15. “Hisroe us Catal. Script. Eccles. c. 9, Johannes novissimus omnium scripsit Evangelium. Epiphanio
teste, heres. li. 12, Johannes nonagenario major, μετὰ ἔτη ἐννενήκοντα τῆς ἑαυτοῦ ζωῆς, Evangelium edidit, auctore
Suida voc. Ἰωάννης, anno etatis centesimo.”’ (Ruin)
The place at which he wrote was at Ephesus, in Asia Minor. So Irenaeus adv. her. iii. 1, ἔπειτα Ἰωάννης ὁ
ς τοῦ Κυρίου, ὁ καὶ ἐπὶ τὸ στῆθος αὐτοῦ ἀναπεσὼν, καὶ αὐτὸς ἐξέδωκε τὸ εὐαγγέλιον ἐν Ἐφέσῳ τῆς ᾿Ασίας δια-
τρίβων (cf. ii. 22; iti. 23), add. Euseb. H. E. v. 8; iii. 24; νἱ. 14. Hieronymus Pree. in Matth. “ Johannes cum esset
in Asia, etiam tum hereticorum semina pullularent—coactus est ab omnibus pené tunc Asia episcopis et multarum
ecelesiarum legationibus de divinitate Salvatoris altiis scribere.”
After the death of Domitian he returned from Patmos to Ephesus, where he lived to the reign of Trajan, and died
a“ Ephesus, in the sixty-eight year after our Lord’s crucifixion. (Jren. ii. 22, 5; iii. 3, 4. Eused. iii. 23. Theophylact,
ex Sophronio.)
St. John makes less use of the LXX Version than his predecessors. He employs it sometimes, see i. 28; ii. 17;
‘wi. 45; x. 34; xii. 14; xv. 38. 25; xix. 24. 36; but deserts it sometimes, as xii. 40; xiii. 18; xix. 37 (Liicke, p. 171),
a remarkable passage, to be compared with Rev. i. 7.
Thus while he shows his respect for the LXX Version, he also indicates that the final standard of appeal is the
Hebrew Original. He writes not only for those who used the LXX, but for all.
As to his diction, “the Evangelist St. John,” says ug., “soars above the heights of earth, and the fields of air,
and the stars, and the choirs and legions of angels. If he did not mount above all creatures, he could never have
attained to speak as he does of Him by whom they were all created.”
St. John saw, approved, and canonized the other Gospels, and wrote his Gospel as a sequel to them, and as the
consummation of the evangelical canon.
The three former Gospels were brought to St. John, and were approved by him; and he observed that a more
detailed narrative of what happened in the first year of our Lord’s ministry, before the imprisonment of John, was still
wanting; and he wrote his Gospel to supply this need (Euseb. H. E. iii. 24; vi. 14. Jerome, Cat. Scr. Eccl. 9.
Epiphan. Her. ii. 51), as well as for other reasons of a doctrinal nature. (Cp. Aug. de Cons. Ev. ii. 17.)
Liquet,” says Dr. Routh, R. Sacr. i. 407, ‘ Lucee Evangelium, una cum duobus alteris Evangeliis, ἃ Joanne
Apestalo ἡμεῖς comprobatum.” Cp. the Editor’s Lectures on the Canon of Scripture, Lect. vi. p. 169, 2nd ed.; and see
the authorities cited and the remarks made by Lee on Inspiration, pp. 387, 388. :
In modern times, this uniform consent of Antiquity concerning the design of St. John's Gospel in relation to the
other three, has been controverted anf rejected by many, indeed by most continental critics. Their objections to it are
thus drawn out and propounded by one of the most celebrated of the class, Dr. Friedrich Liicke, Commentar. iiber
das Evang. d. Johannes i. pp. 197, 198.
Objection 1.—Allowing that the three other Gospels were, as is most likely, anterior to St. John's, we do not know
that they were generally circulated or even known to St. John.
Answer.—This objection, like most of the others, to the witness of Christian Antiquity on the composition of
St. John’s Gospel, is grounded on disbelief of the Inspiration of the Gospels. If the Gospels are the work of the Holy
Ghost writing for the edification of the Christian Church, it is morally certain that they were very early communicated to
the Churches of Europe and Asia, according to the divine purpose of Him who wrote them, and in conformity with the
commission of Christ to His Apostles to proclaim the Gospel to all nations. And it is incredible that St. John, who had
received this charge, and was inspired by the Holy Ghost, should not have known what the Holy Spirit had done by the
instrumentality of his brother Apostle St. Matthew, and the Evangelists St. Mark and St. Luke, also inspired by the
Holy Ghost, for the execution of the Divine will and command in the diffusion of the Gospel.
Objection 2.—If St. John desired to authorize and complete the narrative of the three former Evangelists, he would
have mentioned them by name, and declared his purpose of doing so.
Answer.—He would have been unlike other inspired writers, and unlike himself, if he had done so.
The later Prophets of the Old Testament enlarge upon and complete the prophecies of the earlier, but they do
not mention their names or declare their own purpose to do what they do. (See Townson, pp. exxxiv.—cxlvii.)
St. John’s Apocalypse may be called a sequel and completion of the prophecies of Ezekiel, Daniel, and Zechariah ; but
he never says that it is so, and never mentions their names.
Objection 3.—If St, John had intended to complete the other Gospele, he would not have repeated any thing that
they relate, as he does in chaps. vi. and xii.
Answer.—This is by no means certain. On the contrary, by repeating some portions of the other Gospels, he has
shown his knowledge of them; and that he adopts, confirms, and authenticates as true and as divinely inspired that
history, which he, the beloved disciple, the last surviving Apostle, was (as Christian antiquity affirms) employed by the
Holy Ghost, Who inspired him, to complete. By taking up some threads of the synoptical Gospels, as they are called,
and weaving them into his own, be shows that they are all of one texture and tissue, and form one divine work.
He does the same in his Gospel, with the three other Gospels, as he has done in his Apocalypse with prophecies
of Ezekiel, Daniel, and Zechariah. He adopts some of the Gibetes and lan e, and confirms it, and adds to it.
Thus he declares the unity and divine authority of the whole. If they are inspired, he who does not scruple to add to
1 On this subject, and on the date of the Apocalypse, see further below in the lutroduction to that Book.
INTRODUCTORY NOTE. 207
their work and complete it, is inspired; if he is inspired, that which he adopts into his own work is not of less authority
than that into which it is adopted.
Objection 4.—If St. John desired to complete the other Gospels, he would not have differed from their narratives in
sundry particulars; and he would not have done this without stating the points of difference and the reasons for it.
Answer.—This objection assumes what has not been proved, viz. that St. John does differ in certain substantial
respects, and not merely in circumstantial additions and the like, from his predecessors,
The points in which it is alleged he differs from them will be considered in the notes in the following pages.
Objection 5.—If St. John had designed to complete the other Gospels, his own Gospel would not be so complete in
itself as it is. It would have been like a supplement, and not a whole. -
Answer.—The ancient Christian writers, in saying that St. John’s Gospel is supplementary to the other three,
never meant to say that it is only a supplement. Nor do they, who adopt their testimony, mean this. ΤῊΣ regard
St. John’s Gospel as perfect in itself, as well as supplementary to the rest, and conducing to their perfection, To adopt
the figure by which Christian antiquity describes the Gospels,—each of the Evangelical Cherubim, or Living Creatures,
is perfect in itself; and each lends its aid in supporting the rest, and in forming the heavenly car on which the Spirit
rides. The Eagle, the symbol of St. John, is ἘΠ in himself, but he lends his aid to complete the evangelic quater-
nion, and to bear the Living Gospel, in which the Spirit moves, through all ages and into all quarters of the world.
St. Augustin says, “ Although each of the Four Evangelists appears to have observed a peculier order of his own,
yet none of them designed to write as if be were ignorant of what Bad been written by his predecessor, nor did any pass
over through ignorance what his predecessor had written. But each, according to the Inspiration which he received,
added the necessary co-operation of his own work." (δὲ. Aug. de Consens. Evang. lib. i.)
St. John excels in the depth of divine mysteries. For sixty years after the Ascension he pete without the aid
of biter to the end of Domitian’s reign; and after the death of Domitian, baving returned to Ephesus, by the permis-
sion of Nerva, he was induced by the Bishops of Asia! to write (his Gospel) concerning the divinity of Christ, ce-eternal
with the Father, to refute those heretics, Cerinthus (Jren. iii. 12) and the Ebionites Elieron. Cat, 9), who denied that
Christ had existed before Mary. Whence in the emblems of the four Living Creatures (Ezek. i. 10; x. 14. Rev. iv. 7),
St. John is compere to the Eagle, who soars above all birds, and gazes with unflinching eye on the sun. (Aug.,
ae rie and Jerome, Proleg. in Matth.)
he three former Evangelists narrated our Lord’s temporal acts and the sayings that were of most avail for regulating
the conduct of this present life, and were conversant about the inculcation of active duties. St. John relates fewer acts
of Christ, but is more full and minute in recording His sayings, particularly concerning the Unity of the Trinity and the
felicity of life everlasting, and applies himself to the commendation of contemplative virtue. Hence the three other
Living Creatures, by which the three other Evangelists are symbolized in the book of Ezekiel and in the Ayocaly:
(Ezek. i. 5—10; x. 14. Rev. iv. 6—8), the Lion, the Man, and the Calf, walk on the earth, because the three other
Evangelists were principally occupied in relating those things which Christ wrought in the flesh, and the practical pre-
cepts which he delivered to those who are in the flesh; but John soars, like the Eagle, above the clouds of human
infirmity, and contemplates the light of never-waning truth with the keen and stedfast eye of faith; and gazes at the
Divinity of Christ, by which He is equal to the Father, and endeavours to eet it in his Gospel, as far as he thought
sufficient for man. (S¢. Aug. de Consensu Evang. i. cap. 5, 6, ad Joann. Tract, xxxvi.)
Let us listen, therefore, with attention to his Gospel; for he now presents himself before us who is the Son of
Thunder ?, the beloved Disciple of Christ, the Pillar of the Universal Church ; he who holds the keys of heaven; he who
See of Christ’s cup, and was baptized with His baptism, and leaned on His breast at supper. (Chrysostom, Hom. in
. Joann.)
St. John, says Bengel, ΓΉΡΩΣ many things which had been recorded by the former Evangelists, and were
perfectly well known at the time when St. John wrote.
For example, Every thing that preceded His Baptism, particularly the placa of His birth. Although our Lord on
the cross commended His Mother to St. John, yet St. John never mentions His Mother’s name.
The Temptation in the wilderness; the name of St. John himself, and his brother’s name; the cause of the
Baptist’s imprisonment and death.
The Transfiguration, the Agony, and particularly the Ascension, at each of which St. John himself was present,
We may call St. John’s Gospel the supplement, or rather the complement, of the Evangelical ery as recorded
by St. Matthew, Mark, and Luke; and it consists of four parts: J. p-ii—v. II. Chap. vi, III. Ch
IV. Chap. xi. to end.
It is not meant by what has been said above that St. John does not repeat much of what has been related by other
Evangelists (see above, p. 206, and the parallels in the Eusebian canons vel to this volume), but where he does
repeat, he does it with some additional circumstances, showing independent knowledge.
It is observable also, that St. Jobn is distinguished from the other Evangelists by omen on the facts which
he relates. See ii. 25; v.21; vi. 34. 71; vii. 39; xii. 88. 37. 43; xiii. 11; xxi. 17. St. John’s Gospel is not only an
inspired History of Christ, but also an inspired Commentary on that ey
This is an indication of later composition. Another evidence that his Gospel is subsequent to that of the other
three, may be seen in the remarkable use which the author makes of the term of Ἰουδαῖοι. ‘Chroughout this Gospel, the
Jews, represented by their leaders the Priests and Pharisees, are contemplated ab extrd, and are spoken of in the third
person as a separate body; such as they had become after the fall of Jerusalem, when those who adhered to Judaism
were distinguished by bitter hostility to the Church.
St. John, therefore, and the Christians generally, even those like him of Hebrew extraction, had detached them-
selves from the Jews, and spake of them as a separate body. For this use of of ᾿Ιουδαῖοι see John ii. 18. 20; v. 10. 15,
16. 18; vi. 41; vii. 1.11; viii. 52—57; ix. 18. 22; x. 24. 31; xi. 8.
On this subject see also the General Remarks introductory to the Gospels in this Volume.
The principal ancient commentaries on this Gospel are to be found in Origen, vols. i. and ii. ed. Lommatzsch.
St. Cyril Alex. vol. iv. ed. Aubert. Lutet. 1638. St. Chrysostom, vol. ii. ed. Savil. Eton, 1612. St. Augustine, vol.
iii, ed. Bened. Paris, 1837.
ap. viii—x.
1 Cp. Routh, R. 8. i. $94. 408—413, who has collected a list of authors ἡ 2 On the name Boavepyts, see on Mark iil. 17: cp. Justin. M. ο. Tryphon.
who quoted his gospel from the beginning of the second century (i. 410). | 106.
See also Liicke, cap. 1,§2
208
8 1 John1.1,2%
Rev. 19. 13.
Col. 1. 17.
Heb. 1. 2.
ἀν, 5. δ 12,46. φῶς τῶν ἀνθρώπων. °°
ST. JOHN I. 1—8.
I. (gz) | *’EN ἀρχῇ ἦν 6 Λόγος, καὶ 6 Adyos ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν
ὁ Λόγος. 3 Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν Θεόν. 3° Πάντα δι’ αὐτοῦ ἐγένετο, καὶ
χωρὶς αὐτοῦ ἐγένετο οὐδὲ & ὃ γέγονεν. 4 Ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ
καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ
1 John ὅ. 11. ¥
Ps. 33. 6. κατέλαβεν.
Peete 3 6a? ἣν » > , Q A > Ad ,
halen a (ar) Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ Θεοῦ, ὄνομα αὐτῷ ᾿Ιωάννης.
Luke δ δ 71,4 θ 39 ’, 9 , ty A y 9 , ,
B17. οὗτος ἦλθεν eis μαρτυρίαν, iva μαρτυρήσῃ περὶ τοῦ φωτὸς, iva πάντες πιστεύ-
Acts 18. 34.
σωσι Sv αὐτοῦ. ὃ Οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλ᾽ ἵνα μαρτυρήσῃ περὶ τοῦ φωτός.
Cu. 1.1. ἐν ἀρχῇ] regheyy (Greshith) The Evangelist thus con-
nects the Gospel with Genesis, and shows that the Author of the
New Creation is one with the Author of the Old Creation. (Cp.
Jerome, ii. 507.) ‘‘ Christus tam in ipsa fronte Geneseos, que caput
librorum omnium est, non minus quam in principio Joannis Evan-
liste cali et terre conditor approbatur.” St. John's Gospel may
34 called the Genesis of the New Testament.
“Tt is all by some,” says Chrysostom, “that the words ‘In
the beginning’ do not intimate eternity; for we read (Gen. i. 1), ‘In
the beginning God created heaven and earth.’ But what is there in
common between created and was? God created the world in time ;
but the Word was from eternity. St. John ped back beyond Moses,
and speaks not only of the Creation, but of the Creator.” (Chrys.
Hom. 2; Hom. 5. Hilary, de Trin. ii. Origen. Hom. 2.)
Moses begins with the Works made; St. John begins with the
Maker of the Works, The other Evangelists begin with Christ's
Incarnation in time. St. John with His eternal generation.
Chrys.
ἱ ἢ be in the beginning signifies to exist before all things. (Aug.
de Trin. vi. 2.) The Holy Spirit foresaw that some heretics would
argue, that, if Christ was Degotien; therefore there was a time when
He did not exist, and He therefore says, ‘‘In the beginning was
the Word.” (Basil, Hom. in prince. Joann. ii. p. 134—137.)
The sense of these words and the final cause of the Incarnation
ie well expressed by Jrencus (iii. 18. 1), the scholar of Eolresty. te
disciple of St. John. “It has been clearly shown that the Word
existed in the hepenins, with God, and that by Him all things were
made, and that He who had been always present with mankind, was
in the last days, according to the time preordained by the Father,
united with his Creature, and became. Man, and so capable of suf-
fering, and thus all contradictions of Heresies are excluded, which
ay. if Christ was then born, therefore He did not exist before. For
it has been shown that the Son of God did not then begin to be,
but was always existing with the Father, and that when He was
Incarnate and made Man, He summed up Humanity in Himeelf,
bestowing Salvation on us collectively, in order that what we had
lost in the first Adsm—namely, our Creation in the Image and
Likeness of God,—we might recover in Christ.” (See also ἢ
ren.
νυ. 14.
a Adyos] wn (mimra), the word by which the Chaldee
Paraphrases, which were read in the Jewish 5 es, render the
name of God (see Bp. Bull on the Nicene . i. 1. 19); eg.
Pa. cx. 1, “the Lord said sro) unto His Word,” i.e. to Christ.
And thus, as Bp. Bull has shown, the LXX had used the term
λόγος for Shaddai, the Omnipotent God, Ezek. i. 24. Hence the
name “ Word" was p for the designation of Christ, who has
declared God (ἐξηγήσατο Θεὸν, v. 18) in the Gospel, and in the
Book of Revelation, xix. 11—16. See also Bp. Pearson on the Creed,
Art. ii. p. 219 and notes ; and Schoetigen, Hor. p. 321.
Christ is called the Λόγος by Justin M. Apol. i, 82; ii. 6.
Tryph. 105, and Ate Legat.c. 10: ἔστιν ὁ υἱὸς τοῦ Θεοῦ
ὁ Λόγος τοῦ πατρὸς ἐν ἰδέᾳ καὶ ἐνεργεία᾽ πρὸς αὑτοῦ γὰρ καὶ
δι’ αὐτοῦ πάντα ἐγίνετο, ἑνὸς ὄντος του πατρὸς καὶ τοῦ υἱοῦ,
ὄντος δὲ τοῦ υἱοῦ ἐν πατρὶ, καὶ warpds ἐν υἱῷ ἐνότητι καὶ δυ-
γάμει πνεύματος, νοῦς καὶ λόγος τοὺ πατρὸς, ὁ vide τοῦ Θεοῦ.
For the Passages of Justin, see below on v.14. Cp. Theuphil. Ant. ad
Autolyc. ii. 22, who says, in the second century, ὅθεν διδάσκουσιν
ἡμᾶς ἅγιαι ypapat, καὶ πάντες οἱ πνευματοφόροι, ἐξ ὧν
Ἰωάννης λέγει" Ἔν ἀρχῇ ἦν ὁ λόγος καὶ ὁ λόγος ἣν πρὸς τὸν
Θιὸν---ἔπειτα λέγει καὶ Θεὸς ἦν ὁ λόγοε---οὐ a ἕν.
The Word, i.e. the Son; the Word, the Living Word, never
ted from the Father. (γέρα, in Joann. tom. i.) Cp. St.
‘ppolyt. Philosophum. pp. 834, 335. Clement Alex. Strom. 1. 29;
ii, 15, Potter. Greg. Naz. p. 554.
— 6 Λόγος ἦν πρὸς τὸν Θεόν) He says πρὸς not ἐν, with God
. Rot ἐπ; showing the Word's Eternity, and that the Son no more than
the Father was circumecribed by any limits of space; and that He
was without time, but never without God (Chrys. Hom. 3. Basil.
Hom. in princ. Joann. Hilary, de Trin. ii.). Hence we may refute
1 The Arian assertion on this subject may be seen in the words of Arius
himeelf, cited St. Athanas. (Orat. 1. contr. Arian. § 5), pp. 322—826.
An answer to the ae objections of the Arians, derived from this
interpretation of Holy Scripture, may be seen in Greg. Nasian. Orat. xxx.
Sabellius, who said that the Father, Son, and Holy Ghost are one
person, who showed Himself in various modes; for the Evangelist
clearly distinguishes between the person of God the Father and of
God the Son. (7) .
— πρὸς is the Hebrew > See Schroeder, Syntax. Hebr. p. 292.
a els, ver. 18, and the use of πρὸς in Matt. xiii. 56; xxvi. 55.
ark vi. 3; ix. 19,
— θεὸς ἦν ὁ Adyor] ον. John v. 21, 22; x. 38; xiv. 9.
Being with the Father, the Word was a different person from the
Father; and being God, He is coequal with the Father. bern xg )
2. οὗτος ἦν ἐν ἁ. π. τ. Θεόν] He was always God with God.
(Theophyl. Cp. Aug. Serm. 117—120 and 127.)
8. πάντα δι᾽ αὑτοῦ] ‘all ee ἫΝ Even ὕλη, or matter iteelf,
was made by Him ;—against the Peripatetic theory, and the later
h of Hermogenes.
erefore, , He was from Eternity ; and since all things are
from Him, Time itself was made by Him. Hilary (de Trin. ii.).
And St. Ignatius, the disciple of St. John (ad Magnesian. 8), asi
of Him thus: els Θεός ἐστιν, ὁ φανερώσας savrov διὰ '᾿ἰησοῦ
Χριστοῦ τοῦ υἱοῦ αὐτοῦ, ὅε ἐστιν αὑτοῦ Λόγος ἀΐδιος.
. Pearson, Vind. Ignat. P. ii. cap. iv. pp. 384—415, ed. Churton.
Against the Valentinians and other Gnostics, who said that the world
was made by the agency of Kons. (ren. i. 8, 5.)
Since all things were created by Him, He cannot be a creature.
Athanas. de Decret. Nicen. 5. 13, who ἴω (p. 327), in evidence of
Christ's Divinity, Rev. i. 4. Rom. ix. 5.
the creative and administrative agency of the see
Athanas, ad Gentes, 41, 42, pp. 32, 33, who (p. 36) applies the words
of the Psalmist (xxxii. 6. 9, ‘ By the Worp of the were the
Heavens made”) to Christ; and cp. 4 . de Decret. Nic. Syn.
8 i 175, and so Hippolytus, adv. Noet. ὃ 12.
ὁ Word could not have been made, since all things were
made by Him; and if the Word was not made, He is not a creature;
and if not a creature, He is of one substance with the Father.
He did not make the world as an ὑπουργὸς, but as ὁμοούσιος τῷ
Oce,—St. Cyril?, who refers to Gen. i. 26. John v. 17; x. 88.
Arians, indeed, say that the World was made by the Word as by an
Instrument, as a door is made by a saw; but this is heretical. y
then did the Evangelist use the preposition διὰ, per? In order that
we may not suppose Him to be unbegotten. ( .) And if
‘ou are disturbed by the ition διὰ, remember the words of the
salmist, “‘ Thou Lord, in the beginning hast laid the foundation of
the earth" ἕν cii. 25), and that the Apostle applies that Scripture
to Christ. (Heb. i. 10.) (Origen.)
The words πάντα δι᾿ αὑτοῦ, κιτιλ. are quoted by Tatian, Justin
Martyr's scholar, adv. Grac. 19.
ince all things, even Angels, Archangels, Dominions, Prin-
cipalities and Powers, were made by Christ, hence we may infer how
great He is Who made them. (Ang.)
8, 4. ὃ γέγονεν---ν αὑτῷ ζωὴ ἣν]
This may be pointed thus, with a stop after οὐδὲ %o-—whatever
was made in Him, was life (Origen); and St. ud interprets it,
whatsoever was made, its life was in Him. But this interpretation
might lead to the error of the Manicheans, who say that life is in all
things. It is better to put a stop after ‘that was made,’ and then to
say ‘In Him was life.” (Axg.)
On the d Ὡς and ence), tact ot απ νὸ Deree ravens. δὲ
Dr. H. Mls Sermons at Cambridge, 1848, pp. 1—28.
4. iv αὐτῷ ζωή) ζωὴ = mn (chayah), vita, and therefore He is
no other than min (γολουαλ), Jehovah, and is 20 called Jer, xxiii. 6;
xxxiii. 16. 80 Κύριος ἃ κύρω, sum. Cp. Luke ii. 9.
δ. τὸ φῶς ἐν τῇ ox. φ., καὶ ox. αὐτὸ οὐ Kat.] Quoted by
78 λνθον, rer] Tod eh him from Christ, who is God. (Cyril.)
. ἄνθρωπος To distinguish him from Christ, who is God.
— ὄνομα αὑτῷ “Teedowns] i e. the Grace of God. See Luke i. 13;
and as to the construction, see below, iii. 1.
8. οὐκ qv] John was a light which was enlightened, but had not
the light in iteelf. (Aug.)
pp. Oe and see δέ. Basi! in Eunomium, 1. pp. 249—252. 281. 292—
2 In citing St. Cyril, I refer to St. Cyril of Alexandria, in his comment
on 8t. foun cadieca lt is otherwise expressed.
ST. JOHN I. 9—14.
209
(az) °° "Hv τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἷς τὸν 39}.5.19. 8.15.
κόσμον. 191’
9. 5. & 12. 46.
f Hed 1.2.
Ev τῷ κόσμῳ ἦν, καὶ ὁ κόσμος δι’ αὐτοῦ ἐγένετο, καὶ ὃ κόσμος 1 hem sis.
Gal. 8. 26.
αὐτὸν οὐκ ἔγνω: (-Ξ:) ! εἰς τὰ ἴδια ἦλθε, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. 2 re.1. 4.
18 εἴοὍσοι δὲ ἔλαβον αὐτὸν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα Θεοῦ γενέσθαι,
’ > , »¥ > bare 18h a 2 3 ε , poe > ber v4 Ν
πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ" 18" οἱ οὐκ ἐξ αἱμάτων, οὐδὲ ἐκ θελήματος σαρκὸς,
οὐδὲ ἐκ θελήματος ἀνδρὸς, ἀλλ᾽ ἐκ Θεοῦ ἐγεννήθησαν.
σὰρξ ἐγένετο, καὶ ἐσκήνωσεν ἐν ἡμῖν: καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν
ὡς μονογενοῦς παρὰ Πατρὸς, πλήρης χάριτος καὶ ἀληθείας.
im poets 3.1.
ch. 3. 5.
τοῖς James 1. 18.
1 Pet. 1. 28.
ἐπ Δι : : rf Matt, 1. 16.
€ oboe
(ar) Kat ὁ Δόγος Luke 1.81. & 3.7.
2 Pet. 1. 17.
Col. 1. 19.
ἃ 3.8.9.
Heb. 3. 14, 16.
Isa. 40. 5.
9. τὸ φῶς τὸ ἀληθινόν] The light not only of Apostles and Pro-
phets, but also of Angels. (Origen.
The true light is that light which kindles other lights. Our eyes
may be called lights, but in vain are they opened unless there is
something to illumine them. He is the true light, which makes us
seo itself and every thing else. (Aug.)
ὃ φωτίζει) Enlightens all men, and therefore enlightened John,
in order that he might enlighten others to see Christ. (Aug.) Hence
we may explain what John says below, ἐγὼ (I, of myself) οὐκ ἤδειν
αὑτόν (vv. 31. 33).
No man has any being of himself, and no man has any know-
ledge by himself, and no man is really enlightened, who is not en-
lightened by Christ. (Aug. Bede.)
— ἐρχόμενον) Some render this—“ the φῶς, by coming into the
world, enlightens all.” And it is true that ὁ ἐρχόμενος is specially
said of Christ. Matt. xi. 3, Luke vii. 19. See below, iii. 31; iv. 25;
vi. 14; vii. 27.
But St. Cyril, and others of the Fathers, rightly observe that
ἐρχόμενον construed with ἄνθρωπον (to which it stands next in the
sentence) unfolds an important truth, viz. that no one but Christ had
any light before coming into the world, and that al/ receive light from
Him who is the light of the world. See also Vorst. de Hebraism.
p. 713, who shows that " to come into the tcorid' is a common Hebrew
idiom for ‘ to be born."
10. iv τῷ κόσμῳ ἦν] He was here as God, and came hither as
man. He was in the world, but prior to it, for the world was made
by Him. (Aug. Chrys.
— ὁ κόσμος δι' avrov} The term World is used in Scripture in
two senses; first for the wniverse made by Christ; next for those who
love the world and worldly things, and have not their heart in heaven
Aug.) ; but those who were not of the world knew Christ even before
is Incarnation. Thus Abraham saw his day and was ἐς (John
viii. 5.) David in spirit called Him Lord. (Matt. xxii. 43. Cp. Acts
xiii. Chrys. Hom. 7. See also Aug. Serm. 121.)
11. ale τὰ ia) i. 6. to the world made by Him, and specially to
the Jews, His own peculiar people. (Cyril, Chrys., Aug.)
12. ὅσοι δὲ ἔλαβον) Much vigilance is therefore necessary to pre-
serve the divine image formed in us by dag in Baptism ; and no
one can take it from us unless we forfeit it by our sin; and God gives
to those who desire it, and endeavour earnestly after it; and by
6 concurrence of divine grace with human free-will we are made
sons of God. (Chrys. Hom, x.)
18. of οὐκ ἐξ αἱμάτων) The plural αἵματα is the Hebrew on]
(damim). Man, as distinguished from God or Angels, is called
BN v3 (basar vedam), flesh and blood. (Cp. Matt. xvi. 17. Gal.
i. 16.) He thus shows us the insignificance of our old natural birth,
compared with our new or spiritual birth, and reminds us of the care
ton which we ought to cherish the heavenly gift of divine grace.
ΤῊ ἐλ ὁ Λόγος σὰρξ ἐγένετο] Not changed into flesh. But
ἐγένετο is here used as by the LXX in Gen. ii. 7, ἐγένετο ὁ
ἄνθρωπος sis ψυχὴν ζῶσαν͵---ποῖ that he was changed into a livin
soul, but was endued with it. Hence in the A lypse (xix. n-!
the Word of God Who is the Faithful and True, is represented as
clad in a vesture dipped in blood,—that is, with a robe of flesh red
with His own Blood which He shed for us. (Origen, tom. ii.)
A reference seems to be made to these words by Justin M.
c. Tryph. 68. Cp. Justin M. Apol. i. 32, ὁ Λόγος σαρκοποιη-
θεὶς ἄνθρωπος γέγονεν. Apol. ii. 6, ὁ υἱὸς τοῦ Θεοῦ, ὁ μόνος
λεγόμενος κυρίως υἱὸς, ὁ Λόγος πρὸ τῶν ποιημάτων καὶ συνὼν
καὶ γεννώμενος, ὅτε τὴν ἀρχὴν δι᾿ αὑτοῦ πάντα ἔκτισε
καὶ ἐκόσμησε.
The Word was made flesh ; that is, He was not a mere Ἂ
as some heretics (the Docetm and others) imagine. By this union the
Word and the Flesh became one Person; but the tteo natures were
not confounded, nor was the Word changed into Flesh. As our words
become voice, by making themselves to be audible, but our words are
not changed into voice ; and as the human soul is united to the body,
but is not changed into the body, 80 the eternal Word took our flesh,
and was united to it, and made Himself manifest in it, but was not
changed into it or confused with it. (Aug. De Trin. xv. 1]. Chrys.
‘or a beautiful summary on the manifestations of Christ's
Humanity, and also of His Divinity in One Person, see St. Hippolyt.
adv. Noet. § 18, vol. ii. pp. 19, 20. ᾿ Cp. St. Cyril (Epiet. ad Succens.
p. 187), ὁρῶμεν ὅτι δύο φύσεις συνῆλθον ἀλλήλαις καθ᾽ ἕνωσιν
ἀδιάσπαστον, ἀσυγχύτως καὶ ἀτρέπτωτ' ἡ γὰρ σὰρξ σάρξ ἐστι,
καὶ οὗ θεότης, εἰ καὶ γέγονε Θεοῦ σάρξ.
He dwells in us as in ἃ temple which He occupies from us and
for 7 eee may reconcile us in one body to the Father. (Cyril.)
OL, i.
ρον θα πτμ perverted these words into an occasion of heresy,—
irming that the Word took human /iesh only, and not also a human
soul, but that the Divine Intelligence was to Him instead of a human
soul. But flesh is often used in Scripture for man, consisting of bod
and soul. (Ps. lxv.2. Matt. xxiv. 22. Acts if. 17. Rom. iii. 26.
1 Cor. i. 29. Gal. ii. 16, Theophyl. Aug. c. Arian. cap. 9. Vorst. de
eign 124.)
estorius is also refuted by this Scripture, who said that the
Blessed Virgin brought forth a Man endued with every virtue, and
that man had the Incarnate Word joined to Himself; and thus he in
fact made two sons,—one Jesus, the Son of the Virgin, another the
Son of God; whereas the Evangelist does not say that the Word of
Ged found a holy person, and united Himself to that person, but that
the Word became Flesh and dwelt in us. (7/ γέ.) See also
Barrow's two Sermons on the Incarnation. vol. iv. pp. 535—565.
14. ἰσκήνωσεν ἐν ἡμῖν) Pitched His Tent or Tabernacle in our
nature, tabernacled in us. ἐσκήνωσεν is Hebr. xp (chal), or γγῷ
(shachan). And since the Tabernacle, σκηνὴ, in which God dwelt in
the wilderness, is ‘nyt (ohel), therefore the sense is, the Word made
our nature, as it were, the Tabernacle in which the divine Shechinah
ἐσκήνωσε, rested, and showed itself in wonderful and ious works.
See Bustorf. Lex. Talm. p. 2394, in v. nppy (Shechinah), “ habi-
tatio, in specie dicitur de presentia, gloria, et majestate divind
aut divinitate, quando dicitur hominibus esse presens, aut cum eis
conversari, gratia et salutari presentia adesse.”
And this is the more appropriate, because the course of the
Church through this present world is often compared to the sili:
mage of the ancient people of God through the wilderness of Sina to
Canaan, the type of heaven. The σκηνή of our Humanity became
the Shechinah of Deity. We saw His glory, the Shechinah of the
Divinity, resting on the Tabernacle of Hie Humanity, as the cloud
of the Divine presence rested on the Tabernacle in the wilder-
ness.
Let it also be considered that, as the Feast of the Passover was
a ype of Christ's Passion, and the Feast of Pentecost was a figure
of the sending of the Holy Ghost, 80 the Feast of Tabernacles
(σκηνοπηγίαν) seems to have been typical of Christ's Incarnation,
that mysterious σκηνοπηγία in which He σκηνὴν ἔπηξεν, pitched
his tent in our flesh, ἐσκήνωσεν ἐν ἡμῖν. See below on vii. 2.
n thaps some confirmation may thence arise to the opinion
that our Lord‘s Birth took place in the autumn at the Feast of
“Tabernacles. See Mede’s Works, i. Dis. 48, p. 266.
Christ pitched not His tent in any particular person alread
existing ; but in us, i.e. in our nature; and became our Lam
God with xs; God manifest in our flesh; He ἐσκήνωσεν in us as in
a Tabernacle. See Amos ix. 11, The Tabernacle of our Nature
which was broken down, Christ alone could raise up, and did raise up
by dwelling in it. (Chrys.) And thus we see the two natures, our
Nature and the Nature of the Word, joined in one Person. Hence
the Virgin is called Θεστόκος.
was made man; what may not then man become for whom
God was made man? Let this hope comfort us in our tribulations.
If you regard Christ as only God, you refuse the medicine by which
you are healed; if you regard Him as only Man, you deny the divine
power by which you were made. Receive Him then as both God
and Man; God equal with the Father, one with the Father; and
man born of a Virgin, deriving from our nature mortality without
sin. (Aug. ad loc. and Tract. xxxvi.
As the reasonable sou) and flesh is one man, so God and man
is one Christ. Thus Christ is God. and is reasonable soul and flesh.
We confess Christ in each one of these. By whom was the world
made? By Christ in the form of God. Who was crucified? Christ
in the form of a servant. Who was not left in hell? Christ, but in
His human soul only. Who rose again? Christ, but in His human
flesh only. In all these acta we acknowledge one Christ. (Aug.
Tract. Ixxxiii.) See also Hooker, E. P. V. li. for an exposition of
the doctrine of this verse, and for a refutation of the various heresies
opposed to it. Also Barrow on the Creed, Serm. xxi. and xxiii.
— τὴν δόξαν] hag (chabod), Majesty, Divinity, all the attri-
butes of God, especially power and mercy. Col. i. 15. (See Rosen-
miiller here.) i ‘
— ὡς does not here signify comparison, but reality, i.e. what was
consonant to, and might be expected from.—ce is here equivalent to
the Hebrew caph veritatis. See Kimchi in Isa. i.9. Chrys. Hom. 11,
in Joh. Glass. Phil. Sacra, p. 476. The Israelites were not able to
look on the face of Moses, but we saw the glory of the Only-begotten
Son. (Theoph., who quotes Ps. xliv. 3.) . ᾿ :
— μονογενοῦς) μονογενὴς, ig. ὙΠῸ (yackid), wnicus, Gen. xxil,
Es
210
k Matt. 3. 11.
k 1.7.
6) 15k?
Mark 1 (+)
& 2.9. τὰ Κ΄ ε
m Exod. 20.1, 27 ™ ὅτι ὃ
Deut. δ. 6 & Py él
ut. 5. 6, ἃς. EVET
n Exod. 33.20. “7, Ὁ:
Deut. 4. 12.
ch. 6, 46.
1 John 4. 12.
1 Tim. 6. 16.
Matt. 11. 27,
Luke 10. 22.
Ecelus. 43. 31.
och. 5 33.
ch. 3. 28.
uke ὃ. 15.
Acts 13. 25.
q Deut. 18. 15.
219 Kat ἠρώτησαν αὐτόν, Ti οὖν ;
Τ Isa. 40. 3.
8 Deut. 18. 15.
ὁ προφήτης.
ST. JOHN I. 15—235.
Ἰωάννης μαρτυρεῖ περὶ αὐτοῦ καὶ κέκραγε λέγων, Οὗτος ἦν ὃν εἶπον,
Ὅ 27 3 , ¥ θέ ν as 7) 161 ᾿
ὀπίσω μου ἐρχόμενος ἔμπροσθέν μον γέγονεν, ὅτι πρῶτός μου ἦν' (:) 1δ' καὶ
3 A A Lal
ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος"
νόμος διὰ Μωῦσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ ᾿Ιησοῦ Χριστοῦ
qi) 15." Θεὸν οὐδεὶς ἑώρακε πώποτε' ὁ μονογενὴς Υἱὸς, ὁ ὧν εἰς τὸν
»"»" Ν > fal > ’
κόλπον τοῦ Πατρὸς, ἐκεῖνος ἐξηγήσατο.
(=) 9° Καὶ αὕτη ἐστὶν ἡ μαρτυρία τοῦ ᾿Ιωάννου, ὅτε ἀπέστειλαν ot ᾿Ιουδαῖοι
ἐξ Ἱεροσολύμων ἱερεῖς καὶ Λευΐτας, ἵνα ἐρωτήσωσιν αὐτόν, Σὺ τίς εἶ; " καὶ
ὡμολόγησε, καὶ οὐκ ἠρνήσατο, ™ καὶ ὡμολόγησεν, Ὅτι ἐγὼ οὐκ εἰμὶ ὁ Χριστός.
> , UA x ld > > 2 ε
Ἡλίας εἶ σύ; καὶ λέγει, Οὐκ εἰμί. Ὁ προ-
φήτης εἶ σύ; καὶ ἀπεκρίθη, Οὔ. 3 Εἶπον οὖν αὐτῷ, Τίς εἶ; ἵνα ἀπόκρισιν
δῶμεν τοῖς πέμψασιν ἡμᾶς, τί λέγεις περὶ σεαυτοῦ; (42) 33. Ἔφη, ᾿Εγὼ φωνὴ
A aA , ε
βοῶντος ἐν τῇ ἐρήμῳ, εὐθύνατε τὴν ὁδὸν Κυρίου, καθὼς εἶπεν Ἡσαΐας
nN 4 Ν e 9 : A 4
(x) * Καὶ of ἀπεσταλμένοι ἦσαν ἐκ τῶν Sapioaiwr
25 nal
᾿. a
ἠρώτησαν αὐτὸν καὶ εἶπον αὐτῷ, Ti οὖν βαπτίζεις, εἰ σὺ οὐκ εἶ ὁ Χριστὸς,
2.12, where the Septuagint, explaining the sense, render it ἀγα-
“πητός. (Rosenmiiller. .
— χάριτος καὶ ἀληθεία"] ἼΌΠ and now (chesed and emeth),
which, as Rosenmiiller observes, describe: the greatest love, character-
istic of God alone.
15. ᾿Ιωάννη"}] The Evangelist lays t stress on the witness
of John, because of the honour paid him by the Jews. (Carys.)
— κέκραγε] said by some (Winer, p. 245. Meyer, p. 56) to
be a Perfect with the sense of a t. But may it not rather be
intended to express that the Precursor, 80 long expected, has come,
that his message has been delivered ?—xixpays is Hebr. xp (tara),
Angi. crys apecially said of a Prophet, or of the voice of δὰ angel
or of God. Isa. vi. 8. Zech. vii. 13. Cf. Matt. iii. 8.
These words of the Evangelist are referred to by Justin M.c.
Tryph. c. 66, describing John's address to the people, πρὸς ule καὶ
αὑτὸς ἐβόα. οὐκ εἰμὶ ὁ Χριστὸς ἀλλὰ φωνὴ βοῶντος.
16. ἐκ τοῦ πληρώματοι] πλήρωμα, Hebr. εὗρ (m'lo), Gen.
xiviii. 19. Isa. xxxi. 4. 1 Cor. x. 26, comp. with Ps, xxiv. 1.
Hence St. Paul me that in Christ πᾶν τὸ πλήρωμα κατοικεῖ
(Col. i. 19), and Col. ii. 9, πᾶν τὸ πλήρωμα τῆς Θεότητος,--ἃ
refutation of those Gnostic theories which would make him merely
an αἰὼν from the πλήρωμα.
χάριν ἀντὶ χάριτος, yt by yr (chen al chen), one grace, or
blessing, in the place of, or upon and after another.
The grace of the new covenant for that of the old. (Origen,
Cyril, Chrys., who quotes Phil. iii. 6. 2 Cor. iii. 11.
But it may rather be, the or free gift of eternal life for the
grace and free gift of faith. ‘This we hed ποί under the Lato (see
v.17. Rom. vi. 14), but we have it under the Gospel, for the Law
threatened, but did not assist; it gave a commandment, but not
strength to do it. It showed our diseases but did not heal them;
and yet it prepared the way for the Physician Who was to come
with grace and truth, and Who gives us the grace or free-gift of immor-
tality. Hence, therefore, we are not to imagine that we deserve
anything from God as a due. In giving us the prize of immortal
life, He crowns His own gifts, and not our deserts. (Aug.) There-
fore χάριν ney vere may be understood to staat —_ in suc-
cession to an ition to e; ever growing supplies of grace :
anda iicke, Tholuck. Olshausen Meyer,
John's name means the Grace of God, and he was a fit pre-
cursor of Him Who gives grace for grace.
11. ὁ νόμοοἿ The Law was pe by the servant (Heb. iii. 5), and
made men guilty The Grace which came by the King freed them from
guilt. (Aug.) He says the Law was given, but Grace came, because
the one was sent by a servant, the other was brought by the Son.
18. Θεὸν οὐδεὶς ἑώρακε] Cp. 1 Tim. vi. 16. 6. Patriarchs
and Prophets saw Angels who revealed the will of God, but never
saw God. (Chrys.)
— ὁ ὧν is the peculiar name of Jehovah in the Old Testament, as
written in the Septuagint, and therefore was familiar to the Jews, an
to St. John, who was a Jew; 50 that “it may very well be doubted
whether the phrase, ‘thich is in the bosom of the Father, gives it
its full force, and whether the ever existent in the bosom of the
Father, is not the idea meant to be conveyed. See Coleridge's
Remains, vol. iv. p. 234.” Blunt, Lectures on the Duties of a Paiish
Priest, p. 52.
— εἰς τὸν κόλπον] On this use of ele, see Mark ii, 1. Luke
xi. 4. Cp. pos τὸν Θεόν (i. 2).
To ‘in the bosom” is much more than “to see;" it is to
know all his secret thoughts, and participate in all His power and
substance. (Chrys. Hom. 15, who quotes John x. 15. Aug. Tract. iii.)
It was reserved for the beloved Disciple St. John, who leaned on the
bosom of Jesus at eupper (Jobn xiii. 23; xxi. 20), to declare the
mystery of Him Who ie in the bosom of the Father. (Origen, tom.
so who quotes Luke xvi. 22.)
19—28.] On these verses, see the excellent Homily of Greg. M.
Moral. in Evang. i. 7, p. 1458.
19. ol "lovdaior] As observed before (Introd. note, p. 207). St.
John writes concerning ‘the Jews,’ as it were ab extra. See ii. 6.
13. 20; iii. L. 25; v. 1. 10. 15, 16, and in numerous other places;
and thus he differs widely from St. Matt. and St. Mark; and this
circumstance affords another proof that his Gospel was written after
theirs, and at a time when the distinction between the Christian
Church and the Jews had taken a definite form.
— ἱερεῖς] More honour was paid by the Jews to John than to
Christ, in the persons sent, and in the Bist from which they were
sent. They esteemed John for his sacerdotal lineage, and sanctity of
life; and they were at this time expecting the Messiah. But they
itr art (ne saying, ‘Is not this the carpenter's son?” Matt.
xiii. 55. (Origen, Chrys.,
The Evangelist thus intimates the Baptist’s firmness and dis-
interestedness, The Jews, who were expecting the Messiah, and
toused in their hearts whether He was the Christ (Luke iii. 15), sent
to him, from the capital City, Priests and Levites, of the Pharisses
a 24), i.e. the chief of the people. Thus they psid homage to
ohn; and tempted him to declare himself the Christ.
But he resisted their solicitations, and used them as occasions
cot preaching to them Jesus. A noble example of faithfulness and
Here, also, is an indirect testimony, as it were, by an undesigned
coincidence, to the marvellous history (which has been recently
called in question by Strauss and others) concerning the Conception
and birth of John the Baptist, and the Angelic appearance to his
father, Zacharias the Priest, ministering in the Temple, as recorded
by St. Luke, chap. i. The deference here paid to the Bantist by the
Rulers of the people, and their readiness to accept Aim as the Messiah,
are accounted for by those circumstances, which doubtlees were
well known to the Priests and Levites ministering in the Temple
at Jerusalem.
20. ὡμολόγησε] Contrary to their expectations; but like a lo
servant he would "πὶ usurp the honour of his Master, and ἐἰκ με
it when offered to him. 6. multitude through ignorance might
imagine John to be the Christ: the Scribes and Pharisees, the Priests
and Levites, flattered him, with a view of drawing him, who belonged
to their order, to their own interest; and in order to derive from him
a plea for rejecting Christ. (Chrys., Theoph.)
21. ’HAiae εἶ σύ} Whom they expected then. Cp. Matt. xi.
N—14; xvii. teat ? ᾿
— ὁ προφήτης εἶ σύ:}] The Prophet of whom Moses Pond
(Deut. xviii. 15), and who at this time was not identified by these
enguirers with the Messiah. Cp. ., Who notes the use of the
definitive article. See also Acts iii. 22, where the identity of the
Prophet with Christ is shown.
23, ἐγὼ gat) Of which Esaias spake. (Isa. xl. 3.)
Jobn is the Voice, Christ the eternal Word. John prepares the
way for the manifestation of Christ, as the Voice precedes the Word.
(Origen. Greg. Hom. ὙΠ) T am his servant, aud am sent to prepare
His way in your hearts: the Voice is inarticulate without the Word.
Theoph.) John humbled himself, and so became a burning and
ining light. John v. 35. (Aug.)
25. τί οὖν βαπτίζει.] They expected the Messiah and his at-
tendants, Elias and Jeremias, to baptize; for Baptism involved a
new obligation, such as that which was formed by Proselytes. (Rosen-
miller.) They had first tried to win the Baptist by flattery, and by
prompting him to assume a high title; they would now constrain him
to it by allegations of inconsistency. (Chrys.) But John resists them
in both attempts, and preaches not himself, but Christ.
— al σὺ οὐκ εἶ ὁ Χριστό κιτλ.] _The Jews erroneously made
a distinction between that Christ and that Prophet; but to us that
Prophet is our Christ and God. (Theoph.)
ST. JOHN I. 26—32.
211
» 9 , Γ᾽ ε , 12. 26 1 , > A ε» ΄ ,
οὔτε ᾿Ηλίας, οὔτε ὁ προφήτης ; (+ ᾿Απεκρίθη αὐτοῖς 6 ᾿Ιωάννης λέγων, «τ Matt. 3.11.
3 Υ͂ » > @ Ρ , ae ( τ). ψ ρίθη a δι ἴδ ee “y ἢ ae
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a) e 9 » 9 , a » , , fe 2A > 2s Δ 11. 16. ἃ 19. 4.
ἐστιν ὁ ὀπίσω μον ἐρχόμενος, ὃς ἔμπροσθέν μον γέγονεν: οὗ ἐγὼ οὐκ εἰμὶ
” ν A
ἄξιος ἵνα λύσω αὐτοῦ τὸν ἱμάντα τοῦ ὑποδήματος.
(=) 3 Ταῦτα ἐν Βηθανίᾳ
ἐγένετο πέραν τοῦ ᾿Ιορδάνου, ὅπου ἦν ᾿Ιωάννης βαπτίζων.
9@ums2 2 " so a ey N >. + λό » 6, u Exod. 12. δ.
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> a aA
ἀμνὸς τοῦ Θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμον' (2) * * Οὗτός ἐστι περὶ οὗ
ver. 86.
1 Pet. 1. 19.
ἐγὼ εἶπον, ᾽Οπίσω μου ἔρχεται ἀνὴρ, ὃς ἔμπροσθέν pov γέγονεν, ὅτι πρῶτός μον Kets 8...
ἦν" 81 κἀγὼ οὐκ ἤδειν αὐτόν' ἀλλ᾽ ἵνα φανερωθῇ τῷ Ἰσραὴλ διὰ τοῦτο ἦλθον
ἐγὼ ἐν τῷ ὕδατι βαπτίζων.
x ver. 1ὅ.
Matt. 3. 16,
fark 1.10.
(ἢ) ®” Καὶ ἐμαρτύρησεν ᾿Ιωάννης λέγων, Ὅτι its i
360. ἐγὼ βαπτίζω ἐν ὕδατι) With water, but not with the
’ Spirit: for he was not able to remit sins; he cleansed the body only,
not the soul. Why then did he baptize? In order that by his bap-
tism he might prepare the way for the baptism of Christ, as by his
reaching he pore the way for the preaching of Christ. (Greg.
om. vil.) If a baptism (he says) were not imperfect, another
would not arise to baptize after me. (Chrys.
— μέσος δὲ ὑμῶν ἕστηκεν) When. Jo Ἢ points to Christ, man
points to God, and the Voice indicates the Word. (Origen.)
1. λύσω αὐτοῦ τὸν ἱμάντα] I am not worthy to do the most
menial office to Him. (Origen.) If this is the case with John, than
whom none is ter of those born of women, what is the case with
us? (Chrys) ere may be a reference to the practice described
Ruth iv. 7, 8, whereby a kinsman plucked off the shoe of a kinsman
who would not espouse as a bride one to whom he had a right by
nearness of kin. Thue the Baptist may be supposed to say, He that
hath the Bride is the Bridegroom, Jobn iii. 29. The Church is
His Spouse, I do not dare to dispute His claim. (Greg. Hom. vii.)
28. ἐν Βηθανίᾳα] The reading of A, B, C, E, Ὁ, H, K, L. M,
S, V, X, and numerous cursives and Versions. May, (Beth-
aniah), Domus navis, the place of the Ferry. The other reading,
Βηθαβαρᾶ, is not older than Origen.
This Bethany is thus ὑπ ὙΉ Σὰν by the Evangelist here from
the other Bethany, of Martha, Mary, and Lazarus, by the adjunct
one yor ahha On this Bethany, see Patrit. ii. p. 148. Cp. below,
ii. 26; x. 40, 41.
‘ Ae ἰδειὸ pati pected Te Ταῦ τ Ara ae is described
y St. John, in the lypee, as the slain (v. 6).
St. John never calls our Lord 6 ἀμνὸς in the Apocalypse, but
always τὸ ἀρνίον, and he never calls Him ἀρνίον in the Gospel, but
always ἀμνός. Sce Lectures on the Apoc. p. 380, 2nd edit.
Christ alone came without sin. He took our flesh without sin,
in order to take ee our sin, ae Why, then, was He bap-
tized ? He submitted to be bapti His servant, in order that
thou mightest not disdain to be ba tized by thy Lord: for whatever
may be a man’s knowledge, and self-denial, and charity, his sins are
upon him, unless he comes to the healing waters of baptism, without
which he cannot enter into the kingdom of heaven, John iii. 5. (Aug.)
The rest of the people came to John confessing their sins, (Matt.
iii. 6.) In order that no one might be mistaken as to our Lord's
nature, and might imagine that because He had been baptized, He
had any sins to confess, John declares that He is the Lamb of God,
pure and spotless, and not only sinless in Himself, but that He takes
away the sins of the whole world. (Οὐχ. Hom. 17.)
— ὁ αἴρων τὴν ἁμαρτίαν] Cf. 1 John iii. 5, ras ἁμαρτίας
ἡμῶν ἄρῃ, and 1 Pet. ii, 24, ὃς τὰς ἁμαρτίας ὑμῶν αὐτὸς
ἀνήνεγκεν ἐν τῷ σώματι αὐτοῦ ἐπὶ τὸ ξύλον.
He does not say that will take, but that He does take. Not
that Christ is always being crucified, for He offered one oblation
once for all, and He is ever taking away the sins of the world by that
one sacrifice. (Chrys. Hom. 18, Theoph.) ὁ alpwv means some-
thing more than ¢aking away; it means also, supporting the burden,
bearing the weight of. Accordingly, it is used in about 200 places by
the LXX for the Hebr. νῷ) (παρὰ), to carry, to lift, bear a weight.
See St. Cyril here, who well expounds'it, καταργῶν θάνατον, ὑπὲρ
πάντων ἀποθανὼν, εἷς yap ὑπὲρ πάντων ἀπέθανεν ἀμνὸς. 28 8
vicarious offering for sin. See Isa. liii. 4—6. 1 Pet. ii. 24, and Hugo
Grotius, de Satisfactione Christi, c. i. p. 24, against the Socinians, and
Archbp, Mugee on the Atonement, 1. p. 216. 419, and ii. 335, ed.
1816, and see note on Matt. viii. 17, and Bloom. here, who says:
“Behold Him, who is the Lamb of God, who expiateth the sins of
the world ‘—‘ who was appointed by God to be offered as a sacrifice of
atonement for the sins of the whole world.’ Jesus is characterized
by the designation of Zamb, with allusion to the paschal lamb typi-
fying Him, and the lamb daily offered up at the evening saccitice:
representing Him. Moreover, He ie designated as the Lamb of God,
with reference to his being appointed and approved by God as the
all-sufficient sacrifice for the sms of men. In this view John the
Baptist must have considered Jesus, when he called Him Lamb,
namely, as suffering and dying like a victim ; for it is clear that he
meant to represent our Lord as one dying, and that in the place of
others, by his subjoining the words ὁ αἴρων τὴν ἁμαρτίαν τοῦ
κόσμου by way of explication. Now the phrase αἴρειν τὴν ἁμαρτίαν
answers to the Hebr. ny ww) or menor ww, which never signifies
to remove sins, i. 6. extirpate tnigquity from the earth (as many recent
Interpreters su , but to the povee sin, either one’s own,
or ethos” as AEN xxvii 30, Vv, Vv. ies 17, where are con-
joined, as synonymous, the formulas to bear the sin of the e le, and
expiate and to atone the people with God. Therefore the formula
‘to bear sins, must denote ‘to be punished because of sins,’ ‘ to un-
dergo the punishment due to sins.” Again, as ‘to bear one's own sins*
denotes ‘to be punished for one’s own sins,’ so ‘to bear the sins of
others * must mean ‘ to be punished for the sins of others,’ ‘to undergo
the punishment which the sins of others have deserved.’ Moreover,
Christ is said ‘to bear the sin of the whole world ;) and therefore the
interpretation above mentioned can have no place. There is, besides,
in these formulas a manifest allusion to, and comparison with, a
pecceiee victim. For such a victim was brought to the altar, and the
riest put his hands over and upon the head, a symbolical action,
signifying that the sins committed by the persone were laid on the
victim, and when it was slaughtered it was said to bear or carry away
the sins of the expiated. by which it was denoted that the victim paid
the penalty of the sins committed, was punished with death tm their
pluce, and for the purpose of freeing them from the penalty of sin.
Therefore when Christ is called the Lumb bearing the sins of the world,
it is manifest that we must understand one who should take upon
himeelf the sins of men, 80 a8 to pay the penalties of their sins, and
in their stead, for the purpose of freeing them from those penalties.
In short, αἴρων denotes, in its full sense, ‘taking away by having
borne ;” and thus it is well adapted to express the utoning sacrifice of
Christ for the sins of the world.”
Here is ἃ proof of the Baptist’s prophetical gifts.
It has been alleged by some (e. g. Kuinoel), that it is improbable
that he should have foreseen that Jesus would die by a violent death
like a lamb, as a victim and a sacrifice for sin. And therefore some
have rejected the primitive and orthodox interpretation of this pas-
sage. And, indeed, if John the tist had been a mere ordin
man, it was impossible that he should then have contemplated Christ
as such. But John was inspired from his mother’s womb; he was
the greatest of prophets. (Matt. xi. 9. Luke vii. 26.) Hence when
he saw Jesus coming to his berger he was enabled to proclaim Him
as the future Judge of the world (Matt. iii. 12. Luke iii. 17), and now
he is empowered by the Holy Ghost to discern and to declare Him
to be the One sinless, expiatory Sacrifice, and Propitiatory Satisfac-
tion for the sins of the world.
How strange and lamentable it is, that when John the Baptist
so clearly preached the Doctrine of the Atonement before the sacrifice
was offered, some should deny the doctrine, now that it has been
offered !
80. ἔρχεται ἀνήρ] ἁνὴρ (not ἄνθρωπος). Christ is the Husband
of the Chareh and of every soul, as St. Paul says, ‘I have espoused
you to one man (ἑνὶ ἀνδρὶ). Christ.’ (2 Cor. xi. 2.)
1 am the friend of the Bridegroom, He is the Brid m.
— πρῶτός μου] i.e. before Me, and first of all. Col. i. 15,
and Bp. Pearson on the Creed, Art. ii. pp. 180—200. πρῶτος ἀντὶ
τοῦ «εἰ. (Cyril.) Hence we may refute the Arian, who says that
Christ was made, and Paul of Samosata, asserting that He took His
beginning from the blessed Virgiu. (Chrys. Theoph.)
1, ἵνα φανερωθῇ] “1 come not with my baptism to give the
Spirit, or to remit sins, but to prepare the way for Him and His
manifestation.” Hence, it is clear that the histories which are
related by some concerning miracles, as if wrought by Christ in His
childhood, are fabulous; for if He had wrought miracles, He could
not have been unknown in Ierael, and have needed manifestation
from John. (Chrys. Theopk.) The baptism of John lasted but a
short time, being designed to manifest Christ and His humility, who
submitted to receive the baptism of His servant, in order to encourage
us to receive the baptism of our Master, whose baptism was necessary
for those who had been baptized with the baptism of His servant.
(Aug. Tract. v.)
Jesus was baptized by John for three reasons; first, that, being
born as a man, He might fulfil all the law; next, that He might
authorize John’s baptism; next, that by sanctifying the water of Jor-
dan, He might show, by the descent of the Dove, the advent of the
Holy Ghost in the baptism of believers. (St. Jerome in Matt. iii.)
Christ had no need to be baptized ; but ee needed that water should
be sanctified for our baptism. St. John testifies that Christ needs
not to be baptized, but Christ by His example consummates the
Mysteries of our salvation, sanctifying us by His Incarnation and
Baptism. (St. Hilary in Matt. Bh) ἃ
Ἑ
212 ST. JOHN I. 33—50.
τεθέαμαι τὸ Πνεῦμα καταβαῖνον ὡς περιστερὰν ἐξ οὐρανοῦ, καὶ ἔμεινεν ἐπ᾽
eMatt.3.11. αὐτόν" ὅ3" κἀγὼ οὐκ ἤδειν αὐτόν" ἀλλ᾽ ὁ πέμψας με βαπτίζειν ἐν ὕδατι ἐκεῖνός μοι
Acte 1. ὅ. Ύ me Ώ ad μ μ
εἶπεν, Ed’ ὃν ἂν ἴδῃς τὸ Πνεῦμα καταβαῖνον, καὶ μένον én’ αὐτὸν, οὗτός ἐστιν 6
,’ 3 U4 ε a 3M > ν» εν ᾿ ao 9 fs
βαπτίζων ἐν Πνεύματι ἁγίῳ. * Κἀγὼ ἑώρακα, καὶ μεμαρτύρηκα ὅτι οὗτός ἐστιν
of en a a
ὃ Ttos Tov Θεοῦ.
; Ἐ) % Τῇ ἐπαύριον πάλιν εἱστήκει ὃ ᾿Ιωάννης, καὶ ἐκ τῶν μαθητῶν αὐτοῦ
achver.2. δύο 55" καὶ ἐμβλέψας τῷ ᾿Ιησοῦ περιπατοῦντι λέγει, "1δε ὁ ἀμνὸς τοῦ Θεοῦ.
37 Καὶ ἤκουσαν αὐτοῦ οἱ δύο μαθηταὶ λαλοῦντος, καὶ ἠκολούθησαν τῷ ᾿Ιησοῦ.
88 Στραφεὶς δὲ ὁ ᾿Ιησοῦς, καὶ θεασάμενος αὐτοὺς ἀκολουθοῦντας, λέγει αὐτοῖς,
89 τί ζητεῖτε; Οἱ δὲ εἶπον αὐτῷ, ‘PaBBi, (ὃ λέγεται ἑρμηνευόμενον διδάσκαλε)
ποῦ μένεις ; 49 Λέγει αὐτοῖς: "Epxeobe καὶ ἴδετε. Ἦλθον καὶ εἶδον ποῦ μένει"
Ν > 9 A ¥ AY ε ia > ’, 9 ε , 4] bt > ig
bMatt.418 καὶ παρ᾽ αὐτῷ ἔμειναν THY ἡμέραν ἐκείνην: ὥρα ἦν ws δεκάτη. Ἣν ᾿Ανδρέας,
ε 9 ν ’ id fe > A δ ’ lel 3 id xa 3 , “
ὁ ἀδελφὸς Σίμωνος Πέτρου, εἷς ἐκ τῶν δύο τῶν ἀκουσάντων παρὰ ᾿Ιωάννου καὶ
16. 18. 3 , 9. AT) 42 me? 4 a νυ, 2 N N
e Matt. 18.18. ἀκολουθησάντων αὐτῷ. (--) * Εὑρίσκει οὗτος πρῶτος τὸν ἀδελφὸν τὸν ἴδιον
ἀν Σίμωνα, καὶ λέγει αὐτῷ' Εὑρήκαμεν τὸν Μεσσίαν 6 ἐστι μεθερμηνενόμενον
ἃ 22 18. a a a
& 49. 10. Χριστός. 48." καὶ ἤγαγεν αὐτὸν πρὸς τὸν ᾿Ιησοῦν. ἐμβλέψας αὐτῷ ὁ ᾿Ιησοῦς
Deut. 18. 15. t Σὺ ἸΣί ees Ἶ, a ‘ λ' On Κ A $ e , Πέ
PSum. 11 εἶπε, Σὺ εἶ Σίμων ὁ υἱὸς ᾿Ιωνᾶ, σὺ κληθήσῃ Κηφᾶς" ὃ ἑρμηνεύεται Πέτρος.
ewe” (18) 4TH ἐπαύριον ἠθέλησεν ἐξελθεῖν εἰς τὴν Ταλιλαίαν, καὶ εὑρίσκει Bid
40. 10, 11 (= Ὧ ἐπαύριον ἠθέλησεν ἐξελθεῖν εἰς τὴν ‘aia, καὶ εὑρίσκει Φίλιπ-
a A 4 ,
ee πον, καὶ λέγει αὐτῷ ὁ ᾿Ιησοῦς, ᾿Ακολούθει por. 4 Ἦν δὲ ὁ Φίλιππος ἀπὸ
ἜΝ Βηθσαϊδὰ, ἐκ τῆς πόλεως ᾿Ανδρέου καὶ Πέτρου. “5 " Εὑρίσκει Φίλιππος τὸν
in.
Micah 5.2, ἼΝαθαναὴλ, καὶ λέγει αὐτῷ, “Ov ἔγραψε Μωῦσῆς ἐν τῷ νόμο, καὶ οἱ προφῆται,
29.9." eo, 3 a N ey a? ᾿ eee ae , 41 8 oA
fat 2.38. daa oe Tov ves τοῦ Ἰωσὴφ τὸν hae aie ᾿ Καὶ εἶπεν αὐτῷ
eee ἡ κ Ναζαρὲτ δύναταί τι ἀγαθὸν εἶναι; Λέγει αὐτῷ Φίλιππος, Ἔρχον
few. καὶ ἴδε. 48 ε Εἶδεν ᾿Ιησοῦς τὸν Ναθαναὴλ ἐρχόμενον πρὸς αὐτὸν, καὶ λέγει
περὶ αὐτοῦ, Ἴδε ἀληθῶς ᾿Ισραηλίτης ἐν ᾧ δόλος οὐκ ἔστι. 49 Λέγει αὐτῷ
Ναθαναήλ, Πόθεν μὲ γινώσκεις ; ἀπεκρίθη ᾿Ιησοῦς καὶ εἶπεν αὐτῷ, Πρὸ τοῦ σε
Φίλιππον φωνῆσαι, ὄντα ὑπὸ τὴν συκῆν εἶδόν σε. ὅ9 ᾿Απεκρίθη Ναθαναὴλ καὶ
83. τεθέαμαι τὸ Πνεῦμα) Cp. on Matt. xi. 2. John's own wit- ; John, who is careful to interpret eastern words (cp. i. 42; ix. 7), and
ness was to be confirm ns the witness of God the Holy Ghost, | is also accustomed to specify original Hebrew names. The word
Whose work it is to declare Christ. Sia | Εβραϊστὶ occurs seven times in his Gospel and apocalypse (John
— ὡς περιστεράν] Elz, ὡσεὶ, but ὡς A, Β, C, E, G, H, L, 8, V. | v. 2; xix. 18,17. 30; xx. 16. Rev. ix 11; xvi. 16), and no where
See on Matt. iii. 16. else in N. T.
The Holy Ghost manifested Himself as a Dove,—and, at the day 40. ἔρχεσθε καὶ ἴδετε] A phrase used by the Holy Spirit, parti-
of Pentecost, in Tongues of Fire; in order that we may learn to unite | cularly when speaking by St. John, to call attention to some notable
fervour with simplicity, and to seek for both from the Holy Ghost. | thing. See i. 47. Rev. vi. 1,5. 7. Cp. Rev. xxii. 17. 20.
(Aug) — ὥρα ἦν ὡς δεκάτη) ‘ten in the morning.’ On St. John’s
— in’ αὐτόν] The preposition implies motion fo, the verb ex- | mode of reckoning the hours see Townson on the Gospels, Disc. viii.
presses immanence on. . Ὁ. 88. ᾿ pt. i.; see below, iv. 6. 52; xi. 9: xix. 14.
83. κἀγὼ οὐκ ἤδειν αὐτόν] It has been objected wy some, that it 42. εὑρίσκει οὗτος πρῶτος τὸν ἀδελφόν] We find Christ, when
is not possible that John should have been ignorant of Jesus the Son | we find our brother, and bring him to Christ. We find Christ by
of his mother’s cousin, and probably intimate with him in his infancy. | caring for the souls of our brethren. (Bede, Hom. in Vig. St.
But this objection is grounded on a misunderstanding of the | Andr.)
words before us, κἀγὼ οὐκ {dev αὑτὸν, which mean, “ Even I, — εὑρήκαμεν τὸν Μεσσίαν] rrp (Mashiah). Messias in He-
intimate with Him as Iam, did not know Him ss He #, and κα I | brew and Chri in Greek, the Anointed. Soe above, Matt. i. 1.
now h Him to you. : : Christos signifies unction, and He is specially the Christ, th
δὲ it should be supposed that, from his own mother’s near | Whom all Christians derive their anetions kad whe is ising eth
connexion with the Mother of Jesus, the Baptist might be biassed. | the oil of gladness above His fellows. Ps. xiv. 8. (Aug. Tract. 7.)
either by favour or interest, to hear witness to Christ, he refutes | | Χριστός} ὁ Χοιστός (filz.), but the Article is not in A, B,
this suspicion by saying, “1 knew Him not.” (Theoph.) “It is | Ε GH, K, L, M,R,8, V, X.
not from my own personal knowledge, as you may imagine, that 1! 43, Kiger) s calle
now declare Him to be what He is; for my own knowledge of Him
is only earthly and human (ἐγὼ in κἀγὼ is emphatic), but becauso I
have twice received from heaven a divine rerelatton concerning Him.”
Cp. our Lord's saying to St. Peter, Matt. xvi. 17.
The Baptist shows by these words, that he utters his testimony
concerning Christ not from human intercourse and affection, but from
divine revelation. And John declared Christ to the mere not from
human attachment, but in obedience to the divine will. (Cyri/.) As
gon of the cousin of our Lord’s Mother, he knew Jesus according to
the flesh, but it was only by revelation from abpve that he knew and
declared Him as He is, viz. the Lamb of God, the Judge of Quick’
and Dead, the Bridegroom of the Church, the Son of God, the
Saviour of the world. The men of Nazareth knew Jesus as man, but
they would not receive Him ss the Christ,—and they did mot know
Him as He is, namely, as God. Cp. Mill's Essays, p. 79.
87. δύο μαθηταί) The Baptist, as the friend of the Bridegroom,
ie away the Bride to Christ, by presenting the souls of his own
lat to Christ, and espousing them to Him. (Chrys.
48. Knqac) He is called Petrus, ‘a stone’, from Petra, ‘ the
Rock.’ (Aug.) Petrus (or Peter) has the same meaning in Greek as
Cephas (x6°p) in Syriac; and the Apostle was called Peter from the
firmness of his faith, by which he clave to that Petra, or Rock, of
Whom the Apostle Paul speaks —“ That Rock was Christ’ (1 Cor.
x. AT (Bede, Hom. i. in Vig. St. Andr.) See above on Matt.
46. Ναθαναήλ) un, i. gq. Θεόδωρος, ‘gift of God; suppored
by some (e. ξ oat to be the Apostle Bartholomew. See Matt.
x. 8, and on John i. 49; xxi. 2.
48. ᾿Ιησοῦε] ὁ ᾿[ησοῦς (Elz.), but the Article is not in A, B, E,
H, K, L, R, 8, V.
49. πόθεν μὲ γινώσκεις) Me,—so obscure a person.
— ὄντα ὑπὸ τὴν συκῆν) βουιει μία, more than ὑπὸ τῇ συκῇ.
The δοουδδῖϊνο intimates retirement thither, as well as concealment
there,—perhaps for purposes of Prayer and Meditation.
Nathanael inquires as man, Christ replies as God, “1 saw thee;
thou wast then seen by Me as God,"—that is, from afar, and when no
other eye was upon thee. I saw thee under the fig-tree, before Philip
, »
ὃ λέγεται ἑρμηνευόμενον) A common expression with St
ST. JOHN I. 51, 52. I. 1--ὅ. 213
λέγει αὐτῷ, ‘PaBBi, ov εἶ ὁ Υἱὸς rod Θεοῦ, σὺ εἶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ.
δὶ ᾿Απεκρίθη ἸΙησοῦς καὶ εἶπεν αὐτῷ, Ὅτι εἶπόν σοι, Εἶδόν σε ὑποκάτω τῆς
συκῆς, πιστεύεις ; μείζω τούτων ὄψῃ. ©" Καὶ λέγει αὐτῷ, ᾿Αμὴν ἀμὴν λέγω » cen. 28.12.
ea os. 9 Ὅν ν q > 4 > , “ ‘ > , A A ae μή
Luke 22. 48.
ὑμῖν, ἀπ᾿ ἄρτι ὄψεσθε τὸν οὐρανὸν ἀνεῳγότα, καὶ τοὺς ἀγγέλους τοῦ Θεοῦ Luke?
ἀναβαίνοντας καὶ καταβαίνοντας ἐπὶ τὸν Υἱὸν τοῦ ἀνθρώπου.
Acts 1. 10.
Il. 1 Καὶ τῇ ἡμέρᾳ τῇ τρίτῃ γάμος ἐγένετο ἐν Κανᾷ τῆς Γαλιλαίας" καὶ ἦν
ἡ μήτηρ τοῦ ᾿Ιησοῦ ἐκεῖ. 3 ἐκλήθη
εἰς τὸν γάμον. 8 Καὶ ὑστερήσαντος οἴνου,
αὐτόν, Οἶνον οὐκ ἔχουσι. ** Λέγει αὐτῇ ὁ
δὲ καὶ ὁ ᾿Ιησοῦς καὶ οἱ μαθηταὶ αὐτοῦ
λέγει ἡ μήτηρ τοῦ ᾿Ιησοῦ πρὸς
9 aA ᾿, 5 .Y . » U4
° a2 8am. 16. 10.
Ἰησοῦς, Tt ἐμοι καὶ cot, γύναι ; 5 3 5am
οὔπω ἥκει ἡ ὧρα μου. ὃ Λέγει ἡ μήτηρ αὐτοῦ τοῖς διακόνοις, Ὅ τι ἂν λέγῃ 2 Kinges.13.
called thee; and I saw thy heart, and pronounce thee to be an
Israelite indeed, in whom there is no guile,—that is, who art not in-
deed free from taint of sin, but who art ready to confess thyself a sin-
ner, and to embrace the truth. (Chrys. Asg. Tract. vii. et de Verb.
hag Serm. xl.) See above on the history of Zacchwus, Luke
xix. 5.
% All men,” (says Hooker, iii. 1,) “knew Nathanael to be an
Tsraclite. But our Saviour, piercing deeper, giveth further testimony
of him than men could have done. ‘ Behold an Israelite indeed, in
whom is no guile.’ He declared that Nathanael belonged not only to
the Church Visible (i. ὁ. the Church as seen yee but to the
Church Invisible, i.e. to the Church as seen by ug
It is asked, since Nuthazael received such a testimony from
Christ, why is he ποέ found among the A ? Perhaps he was a
learned man, skilled in the Law; and Christ would choose unlearned
men to convert and confound the world. He would not convert
fishermen by orators, but orators by fishermen. (dug.) But, as is
well known, reasone have been adduced by some for believing Natha-
nael to be no other than Bartholomew the Apostle, 6. g. by Robert
Nelson on the Feast of St. Bartholomew, and Meyer here. Cp. John
xxi. 2, where Nathanael is placed before οἱ τοῦ Ζεβεδαίου. But as
the writer himself was one of the sons of Zebedee, no argument can
thence be drawn that Nathanael was an Apostle. Rather, it would
seem, that passage shows that he was not an Apostle, and therefore not
the same as Bartholomew; for Nathanael is there placed after Thomas
(ὁ λεγόμενος Αἰδυμθῖν, δίνας, on the contrary, in all the Apostolic
Catalogues (Matt. x. 3. Mark iii. 18. Luke vi. J4, 15), except Acts
i] olomew is placed before Thomas.
. Ῥαββὶ, σὺ εἶ ὁ Υἱὸς τοῦ Θεοῦ] How is it that Peter, for his
confession afterwards, received such excellent gifts (Matt. xvi. 16),
and that they were not now given to Nathanacl for Ais confession
of Christ ? and that our Lord said that He would build His Church
on Peter's confession as being complete, and that He promised to lead
Nathanael to a higher elevation, as if his confession was not perfect ἢ
The reason seems to be, that Nathanael did not as yet confess Christ
to be the true living God, the Lord of angels; and therefore Christ
promises that hereafter he shall see heaven opened, and the angels of
God ascending and descending to minister to the Son of Man as their
King. (Chrys.) Probably Nathanael would not have addressed Christ
as i (seo Matt. xix. 16, 17), and as βασιλεὺς τοῦ ᾿Ισραὴλ, if he
had then known Him to be God.
δῶ. ἀμὴν ἀμήν] ἀμὴν occurs twenty-five times in St. John’s Gos-
pel; always doubled, never used by any one but Christ, and always
at the beginning of a sentence. It is never doubled in the other Gos-
pels. It is found at the end of sentences, especially doxologies in the
Apocalypee, i. 6,7; v. 14; vii. 12; xix. 4, in which book Curis is
led o "Aun. Rev. iii. 14.
— ἀπ᾽ ἄρτι) Henceforth,—now that I am come and have begun
My course as the Messiah.
— οὐρανὸν avewyora] The heaven, shut by the sin of the first
Adam, opened by the obedience of the second.
-- sal ἀγγέλους τοῦ Θεοῦ] In the garden, at the Agony, at the
Resurrection, and at the Ascension. (Zheoph.)
Cn. ILL τῇ ἡμέρᾳ τῇ τρίτῃ γάμοι] The third day after His
return to Galilee (i. 44). Doubtlese something is designed by this
precise and exact indication of time.
On the first day, John declares Jesus to the Priests and Levites
John i. 19—28), who came from Jerusalem to him at Bethany and in
rea.
It is probable that this took place soon after our Lord's Tempta-
tion, which is not described in this Gospel.
On the secund day, John proclaims Jesus as the Lamb of God,
and refers to his former testimony concerning Him (John i. 29, 30),
_and to the descent of the Holy Ghost on our Lord at His baptism;
which is no where mentioned in this Gospel.
On the third day, John reveals Jesus especially to Andrew and
another of his disciples, who accordingly follow Jesus, and s of
him as the Christ, and He abides with them that day (i. 39), and
calls Simon by the name .
On the fourth day, He returns to Galilee, and finds Philip of
Bethsaida in Galilee, who finds Nathanael of Cana in Galilee.
On tho third day after this, the Marriage of Cana takes place,
" which was wrought the first Miracle, the Manifestation of His
As the Book of Genesis begins with the history of a period of
Six Days, s0, it would seem, does the Gospel of St John—the Ge-
nesis of the New Testament. (Cp. Burgon, p. 38.) The consum-
mation is here in the Marriage of Cana; and in Genesis the consum-
mation is in the Institution of Marriage in Paradise. (See Gen. i.
26—28.) There Adam is united to Eve, a figure of the Mystical
ei) and Marriage betwixt Christ and His Church. (Eph. v. 22
— γάμο] Α peda Ὁ Feast (see Matt. xxii. 2. Luke xii. 36),
εν ΘΑ or eight days. Gen. xxix. 27. Judg. xiv. 15,
ere.
On 5 alee thus paid by Christ to Holy Matrimony, see the
Marriage Office in the Book of Common Prayer.
— Kava τῆς Γαλιλαίαε) Perhaps Kana-el-Jelil, about seven
miles north of Nazareth. See Robinson's Palestine, iii, p. 204.
Winer, Real-Lex. i. p. 648.
2, 8. ἐκλήθη ὁ ᾿Ιησοῦς καὶ οἱ μαθηταὶ --- ἡ μήτηρ] Joseph, it
would seem, was now dead.
He who is the Son of God and also the Son of Mary came to the
Marriage. He Who, when He was with the Father, had instituted
Marriage. He Who came into the world to a Marriage, for He has
espoused the Church, which He has redeemed with His own blood,
and to which He has given the Boy Spirit as a pledge, and which
He first united to Himself in the Virgin’s Womb, from which He
came forth as a Brid m from His chamber, rejoicing to run
His course (Ps. xix. 5), when He, the Word of God, married our
flesh, and s0 the Son of Ged and the Son of Man joined both in
one. (Aug.) Hence we may learn to reject the heresies of Tatian
Ἐπ oo who disparage Matrimony. (Bede, Hom. dom. 1, post
iph,
38. ὑστερήσαντος οἴνου) perhaps at the close of the feast week.
— ἡ μήτηρ τ. ᾿ἴ.}] never called Mary by St. John.
4. τί ἐμοὶ καὶ coi] The Hebr. ΤᾺ 2 πὸ (mak lans valak),
Quid nobis et Hbi? (Josh. xxii. 24. Judg. xi. 23. 2 Sam. xvi. 10.
Matt. viii. 29; xxvii. 19. Mark i. 24, and Wetstein's note.)
The word γύναι is not necessarily to be understood as a rebuke.
Cp. xix. 21; xx. 15, and see Kwia. here, who quotes Soph. Trachin.
370, and the words of Augustus to Cleopatra, Dio Cass. li. p. 305,
θάρσει, γύναι, καὶ θυμὸν ἔχε ἀγαθόν. But yet, as the Pathers
observe, it is significantly employed to remind Mary of her woman-
ee, and of her subjection to her Son, as God. He does not say μῆτερ,
ὃ γύναι.
The sense is, What have I, as God, to do with thee, a woman ?
Dost thou suppose that the divine power by which I work miracles
can be set in motion by thee, because thou art the mother of my
humanity? Thus He condemns those who pray to the Virgin to
command Christ, "" Monstra te esse matrem, Jure matris tmpera
Filio.” St. Irenaeus ways (iii. 16. 7), “ Dominus repellens intempes-
tivam ejus festinationem dixit, Quid mthé et tibi, mulier 7”
Hence Christ (says Chrys.), Who loved and revered His earth]
Mother (see Luke ii. 51. John xix. 26), teaches us to Legin wi'
love and reverence to our cies Father ; and He here rebukes
His Mother. He had great for her, but more for the salva-
tion of souls. (Matt. xii. 48. Luke xi. 27.) He therefore corrects
rd τὰ prepares the way for the working of His first miracle with
ue dignity.
Christ is the Son of Mary, and the Lord of Mary; He was
made of Mary and created Mary; for He is the Son of David and
the Lord of David. (Ps. cx. 1.) He is both man and God. (Axg.)
The miracle He was now about to work, He was about to work
as God. As God He had no mother. And now that He was about
to form a divine work, He ignores, as it were, the human womb,
and asks, “‘ Woman, What have | to do with thee ?” As much as to
say, Thou art not the Mother of that in Me which works miracles,
thou art not the Mother of My Godhead. What then have I now to do
with thee? (Axg., see also his Serm. 218.)
Our Lord here and elsewhere di ir His Divinity more
clearly, by bringing it out in contrast wi' is relationship to His
human Mother. p. Mark iii. 22. Luke ii. 48,
— οὕπω ἥκει ἡ ὥρα pov] ‘mine hour ;’ the hour of My weakness
derived from thee is not yet come; but it will come, and then I will
acknowledge thee. See John xix. 26,27, the best comment on this text.
Mine hour is not yet come, but it will come hereafter. When
the hour of my Auman infirmity arrives, and when that infirmity, of
and
214
ST. JOHN I. 6—14.
ὑμῖν, ποιήσατε. δ᾽" Ἦσαν δὲ ἐκεῖ ὑδρίαι λίθιναι 8 κείμεναι, κατὰ τὸν καθ-
αρισμὸν τῶν ᾿Ιουδαίων, χωροῦσαι ἀνὰ μετρητὰς δύο ἢ τρεῖς. 7 Λέγει αὐτοῖς
ε» a ,’ x 58 ’, vd Ν ,’ 9 " ν wv 8 Kat
ὁ ᾿Ιησοῦς, Γεμίσατε τὰς ὑδρίας ὕδατος: καὶ ἐγέμισαν αὐτὰς ἕως ἄνω.
λέγει αὐτοῖς, ᾿Αντλήσατε νῦν καὶ φέρετε τῷ ἀρχιτρικλίνῳ' καὶ ἤνεγκαν. 3 “As
δὲ ἐγεύσατο ὁ ἀρχιτρίκλινος τὸ ὕδωρ οἶνον γεγενημένον, καὶ οὐκ ἤδει πόθεν
ἐστὶν, οἱ δὲ διάκονοι ἤδεισαν of ἠντληκότες τὸ ὕδωρ, φωνεῖ τὸν νυμφίον 6
ἀρχιτρίκλινος, 9 καὶ λέγει αὐτῷ, Πᾶς ἄνθρωπος πρῶτον τὸν καλὸν οἶνον τίθησι,
λον A 4 x 7 AY , Ν αλὸ ty 9
καὶ ὅταν μεθυσθῶσι, τότε Tov ἐλάσσω: σὺ τετήρηκας Tov καλὸν οἶνον ἕως
ἄρτι. 1 “Ταύτην ἐποίησε τὴν ἀρχὴν τῶν σημείων ὁ ᾿Ιησοῦς ἐν Κανᾷ τῆς
A ε
Γαλιλαίας, καὶ ἐφανέρωσε τὴν δόξαν αὐτοῦ" καὶ ἐπίστευσαν eis αὐτὸν οἱ μαθη-
a a Α
γα) 12 Μετὰ τοῦτο κατέβη εἰς Καφαρναοὺμ αὐτὸς καὶ ἡ μήτηρ αὐτοῦ, καὶ
a BY
ot ἀδελφοὶ αὐτοῦ, καὶ of μαθηταὶ αὐτοῦ, καὶ ἐκεῖ ἔμειναν ov πολλὰς ἡμέρας.
Ὁ Mark 7. 3.
ech. 1. 14.
Ὶ > aw
Tal ανυτου.
19
ε. 3
a. Matt 21. 2)
arl . 15. Ld
Luke 19. 45. Ino ous.
20) 3 . 208 N , a: ΄ ν 3 2 > ¢ , ε
(+) "3 Καὶ ἐγγὺς ἦν το πασχα, ΤΩΡ, Ἰουδαίων, καὶ ἀνέβη εἰς Ἱεροσόλυμα Ο
(+) 44 Καὶ εὗρεν ἐν τῷ ἱερῷ τοὺς πωλοῦντας βόας καὶ πρόβατα
which thou art the Mother, hangs on the Cross, then I will acknow-
ledge thee as My Mother. Then He owned her, when that which
was born of her was about to die; then He commended her to His
Disciple, and said to him, “ Behold thy mother.” (Aug.)
s man He had His hour (cp. vii. 30; viii. 20; xii. 27; xvii. 1),
but as God Eternal He has no hour. And it was as God that He was
now about to work, and to manifest His Godhead. He calls His hour
of suffering “ Mine hour,” because He had the power of laying down
His life when He chose. (John x. 18.)
5. ὅ τι dv λέγῃ] λέγῃ, ‘ command ; the Heb. wy (amar).
_ 8, ὑδρίαι λίθιναι] Some few MSS., e.g. B, L, X, have λίθ.
ὑδρίαι, which has received in some editions, but without
Teason.
— κατὰ τὸν καθαρισμόν] For ablution before dinner, and for
washing of the vessels. (Matt. xv. 2. Luke xi. 39.) It would appear
from Ὁ. 7 that they had been exhausted of part of their contents be-
fore the miracle was wrought.
— χωροῦσαι ἀνὰ μετρητάς} ἀνὰ, apiece. Seo Matt. xx. 1].
Mark vi. 40. μετρητὴς, the Hebr. ng (bath). 2 Chron. iv. 5. See
on Luke xvi. 6. Joseph. Ant. viii. 2. 9, and Kuinoel here.
Since the μετρητὴς held seventy-two sextarii (J Ant. viii.
2), about nine gallons,—and since these ὑδρίαι held two or three
μετρηταὶ apiece, the quantity of water changed into wine was very
great—about 135 gallons.
This large quantity has been perverted by some into an argu-
ment against the veracity of St. John's account, and even against the
reality of the miracle iteelf.
hat use, it is asked, could there be in the supply of so much
wine for a single feast? And is it consistent with the divine cha-
racter of Christ to cee what would only be wasted, and was so
ἀἰορτορογαθμεῖδ to the occasion ἢ
Ὁ this it has been replied by some (Semler and Kuin.) that it is
parle that only a portion of the water in the ὑδρίαι was changed.
is is against the text.
Others reply, that it was an act of divine benevolence to supply a
large quantity of wine for the future use of the newly married pair and
their friends. (Meyer.)
This may be so. But the true reason of the surplus beyond
ie ent need, seems to be of a higher spiritual kind,—viz. that in
it there might be, as in the twelve baskets remaining over and above
the uly eect after the miraculous feeding (Matt. xiv. 20; xvi. 9.
John vi. 13),—a visible and abiding proof and record of this mighty
work of Christ; and that whenever the newly married pair brought
forth a of this wine, from time to time, to welcome and le
any of their friends, they themselves might be reminded, and they
might apes to others, of the divine power and love of Him Who
produced it; and so the effects of the miracle might extend far beyond
the time, and place, and other circumstances of its first operation ;
and the water thus made wine might diffuse the knowledge of the
Gospel, and become a holy well-spring and fountain of living water
for the salvation of souls. The bread of the barley loaves could not
be kept long; and therefore, in that case, the surplus produced by our
Lord was less. But the “good wine” of Cana might be preserved
for many years. How many persons may it have afterwards refreshed
in body and soul! Perhaps it may have served for some holy
Eucharistic celebrations in the infant Church of Galilee.
7. yenioare τὰς ὑδρία") He uses the elements of which the
world consists, to show that the world was not made by any power
alien from Himself, as some heretics assert. (Chrys.
—— ἴως ἄνω) So that any one might see first the water then the
ine.
8. ἀρχιτρικλίνῳ) or συμποσιάρχης, cp. Ecclus. xxxv. 1, where he
is called ἡγούμενος. “Convivii Magister, Modimperator.” (Varro.)
© Arbiter bibendi.” (Horat. I. iv. 18.) “Dictator.” (Plant)
It has been supposed by many recent Expositors that ἀρχι-
τρίκλινος was the τραπεζοποιὸς of Julins Pollux (Onom. iii. 41),—
a chief servant or butler, whose duty it was to provide wine and food
for the guests.
But no authority has been quoted for this sense, and the etymo-
logy of the word seems to be against it. Besides, his language to the
bridegroom (v. 10, σὺ ratTHpnxas) shows that he led the γυμ-
ios, not himself, as the purveyor of the feast ; and his words to the
bridegroom are not those of a servant to a master, but of an equal.
Rather, the ἀρχιτρίκλινος must have been one of the guests, chosen
to taste the wine, and to regulate the order of its consumption; and,
notwithstanding the objections of Kuin., Meyer, and others, it seems
more reasonable to conclude, with Roseamiiller, that he was no other
than the ‘ Convivii Magister.’
11. ταύτην ἐποίησε τὴν ἀρχήν͵] τὴν is omitted by A, B, and
some Editors, but without reason. Observe, τὴν ἀ χὴν and ἐποίησε,
i.e. the beginning which He made was this,—He laid this first stone, or
foundation, of the miraculous fabric.
He Who changed the water into wine in the water-pots, at
Cana in Galilee, works the same change every year in the rain
which descends from the clouds of heaven into the vines. But this
gradual operation of change in the vine attracts no wonder from its
continuity ; and, therefore, the same God sometimes makes, as here,
unusual demonstrations of His power, in order to awaken men from
their slumber to a sense of His Omnipotence, and to excite them to wor-
ship Himas God. See πὰ ἢ and Irenaeus, iii. 12. 5, and Athanasius, de
Incarn. 18, p. 51,—‘‘ He Who changed water into wine thus proved
Himself their Creator. Therefore He walked on the sea as on dry
land, and fed thousands with a few loaves,—in order that He might
show us that He is the Lord of the universe.”
The whole of the passage, BP. 50, 51, is well worthy of perusal,
and very seasonable in an age like the present, when a disposition
manifests itself to separate the study of Physics from that of Religion,
and to detach the operations and phenomena of the World of Nature
from the control and government of Him Who is Supreme in the
World of Grace. lf we would philosophize aright, let us regard
Curist—as Holy Scripture teaches us to do—as Creator and Lord of
the Elements, and as acting in them and by them no less than by the
Word and Sacraments. Cp. the remarks on Matt. xiv. 20.
As we admire the works wrought by the Man Christ Jesus, so
Jet us admire those done by Jesus our God. Let us not turn our face
ἢ aia of creation, and our backs to Him Who made them.
(Ang.
ae τὴν δόξαν] His Divine Mojesty and Glory. See above, i. 14.
— iwiorevoav] They had already some faith (i. 41; seo also
ii, 23), which was increased by His miracles, but yet was not ἃ clear
and firm faith (see vii. 5). And thus we learn that faith, like other
graces, is gradual in its growth, and needs continual education and
cultivation by those means which God provides for its increase.
. κατέβη) “ Tanquam in locum maritimum.” (Rosenmiiller.)
— ἀδελφοί) ‘cousins.’ Abraham was the uncle of Lot, and
Laban of Jacob, yet Scripture calls them brethren. All the relatives
of Mary are cailed brethren of Christ. (Axg.) See above on Matt.
xii. 46; xiii, 55.
18. τὸ πάσχα] St. John adds τῶν ᾿Ιουδαίων, because he wrote
for many who were not conversant with Jewish customs. See v. 6,
and vi. 1, and above, p. 206, and cp. the instances in which St. John
translates Hebrew words, i. 38. 42, and cp. iv. 9 and 25; and Dr.
Townson on the Gospels, Disc. vii. sect. 2.
This seems to have been the first Passover of our Lord's ministry,
if the ἑορτὴ at v. 1 is the second or a feast of Pentecost, then that at
vi. 4 is the third Passover (see note there). And so, with the Pass-
over at bah He mie ᾿ a are four rate in Sere
Gospel ; which was the opinion of Eusebius, i. 10. Thoodoret, an.
ix. tom. ii. p. 1250, ed. Hal. 1770.
εὗρεν iv τῷ ἱερῷ, κιτιλ)} Not ἐν τῷ ναῷ, but ἐν τῷ
ἱερῷ, in the outer courts.
ST. JOHN II. 1ὅ---25,
καὶ περιστερὰς, καὶ τοὺς κερματιστὰς καθημένους. 15 Kat ποιήσας φραγέλλιον
ἐκ σχοινίων πάντας ἐξέβαλεν ἐκ τοῦ ἱεροῦ, τά τε πρόβατα καὶ τοὺς βόας: καὶ
τῶν κολλυβιστῶν ἐξέχεε τὸ κέρμα, καὶ τὰς τραπέζας ἀνέστρεψε: 5 καὶ τοῖς
τὰς περιστερὰς πωλοῦσιν εἶπεν, Γάρατε ταῦτα ἐντεῦθεν: μὴ ποιεῖτε τὸν οἶκον
τοῦ Πατρός μου οἶκον ἐμπορίου. (3) 7 ᾿Εμνήσθησαν δὲ οἱ μαθηταὶ αὐτοῦ, « Ps. 60.9.
ὅτι γεγραμμένον ἐστ, Ὁ ζῆλος τοῦ otkov σον καταφάγεταί με.
(5) δ΄ ᾿ἀπεκρίθησαν οὖν οἱ ᾿Ιουδαῖοι καὶ εἶπον αὐτῷ" Τί σημεῖον δεικνύεις ἡμῖν, Μμειι. 12. 58.
ὅτι ταῦτα ποιεῖς; (2) 19. ®*AmexpiOn ᾿Ιησοῦς καὶ εἶπεν αὐτοῖς, Avoate τὸν Mark s.1.
ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν. ™ Εἶπον οὖν οἱ ᾿Ιουδαῖοι, ον, δ. δον. ο.
Τεσσαράκοντα καὶ ἐξ ἔτεσιν φκοδομήθη ὁ ναὸς οὗτος, καὶ σὺ ἐν τρισὶν ἡμέ- Mark 14.58.
pais ἐγερεῖς αὐτόν ; 3 ᾿Εκεῖνος δὲ ἔλεγε περὶ τοῦ ναοῦ τοῦ σώματος αὐτοῦ. “ΔΤ
22 >°Ore οὖν ἠγέρθη ἐκ νεκρῶν, ἐμνήσθησαν οἱ μαθηταὶ αὐτοῦ ὅτι τοῦτο ἔλεγεν" h Luke 2.8.
215
καὶ ἐπίστευσαν τῇ γραφῇ, καὶ τῷ λόγῳ ᾧ εἶπεν ὁ ᾿Ιησοῦς. 3 ‘Ns δὲ ἦν ἐν
τοῖς ἹΙἹεροσολύμοις ἐν τῷ πάσχα ἐν τῇ ἑορτῇ, πολλοὶ ἐπίστευσαν εἰς τὸ ὄνομα
3 A A 3 a ΝΥ aA a 5 ,
αὐτοῦ, θεωροῦντες αὐτοῦ τὰ σημεῖα
α εποιει.
ε x > aA ‘ A 28 , ,
OTEVEY εαντον αὕτοις, διὰ TO ἄντὸν γινώσκειν πάντας,
* Αὐτὸς δὲ ὁ ᾿Ιησοῦς οὐκ ἐπί-
251 καὶ ὅτι οὐ χρείαν ich. 6.64.
εἶχεν ἵνα τὶς μαρτυρήσῃ περὶ τοῦ ἀνθρώπον' αὐτὸς γὰρ ἐγίνωσκε τί ἦν ἐν 55.3.33.
τῷ ἀνθρώπῳ.
— βόας---πρόβατα---περιστεράφ) for sacrifices in the Temple;
that persons, who came from a distance, and could not bring victims
with them, might purchase them on the spot. The money-changers
were there to facilitate the purchases of the sacrifices. Perhaps, ales:
to change money, for the payment of the Temple-Rate due now.
See on Matt. xvii. 24.
It might not have seemed to be a great sin to sell in the temple
what was purchased in order to be offered in the temple. Yet our
lant drave them out. (Aug. and Bede.) See above on Matt. xxi.
15. πάντας ἐξέβαλεν] A fulfilment of the prophecy (Mal. iii.
1—3). Our Lord did this twice, as is evident from the other Gos-
pels. (Seo Matt. xxi 12. Mark xi. 15. Luke xix. 45.) The former
‘aos is that described here by St. John. (Aug. de Cons. Evang.
ii. 67.)
And yet, against the clear testimony of the Gospels, and the
concurrent interpretation of antiquity, it has been recently denied by
many (Liicke, Wette, Strauss), that there was more than one
cleansing of the Temple.
Origen (in Joan. tom. x.) dwells on this act as a wonderful proof
of Christ's Divinity felt by men,—even by’ the large multitudes
a ἐομιρᾷ the temple. See above, St. Jerume on Matth. xxi.
16. μὴ ποιεῖτε] Sellers in the Temple are they who seck their
own things, not those of Jesus Christ. (Phil. ii. 21.) Simon M
desired to purchase the gift of the Holy Spirit, that he might vell it
again. He was among the Sellers of Doves. Divine Gruce is 80
called because it is given gratuitously. (Aug., Origen.)
Money Changers in the Temple are they who pursue secular
interests in the Church; and God's house is made a house of mer-
chandise, not only by those who seek to obtain money or praise, or
honour, by means of holy Orders, but they also who exercise the
sacred ministry, or dispense sacred gifts, with a view to human
reward,—and not with simplicity of intention. (Bede.
18. ὁ ζῆλος, «.7.r.] Let all the members of Christ's Body be
consumed with this Who is he that is eaten up with this zeal ?
He who never rests, but is ever endeavouring and longing, that what
he sees amiss may be corrected; and if he cannot correct it himself,
is patient, and mourne inwardly. You sec your brother going
astray, let the zeal of God's house eat thee up; prevent him if you
can; restrain him if you can; terrify him if you can; persuade him
if you can; never cease; do the same in your family, do whatever
you can, according to your position in life, then you will imitate
Christ, of Whom it was said, ‘‘ The zeal of Thine House hath even
eaten me up.” (Axg.)
. λύσατε] ‘destroy,’ a prophecy that they would do so. Sco
xii. 28. Matt. xxiii. 32, and cp Glass. Philol. 8. pp. 406. 873.
He predicts at His first Passover what they would do at His
last Passover. And by His act in cleansing the material Temple at
this Passover, He foreshadowed His own act in raising the Temple's
antitype—His own Body, at the last Passover, and in thus reviving
His mystical Body the Church.
19. τὸν ναὸν τοῦτον] ‘Me ipsum; on this use of οὗτοε, see
on Matt. xvi. 18. Cp. below, vi. 50.
They sought for a miracle from Christ, because He had driven
their traffic from the Temple; and He tells them in reply that the
Temple was emblematic of His own Body, and that He by His own
divine power would do much more than He had done in purging the
type profaned by them. He would raise the meer: His own Body,
destroyed by them. (Bede.) As the Body of Christ was crucified
and raised again, so will it be with His mystical Body, the Church ;
and with every true Christian, who is crucified with Christ, and
buried with Christ, and rises again with Christ to newness of life in
this world, and to eternal glory in the next. (Origen.) Compare
1 Pet. ii. δ. Ephes. ii. 20; iv. 18, 1 Cor. xii. 12. 27. Ezek. xxxvii.
11. Rom. vi. 4. 1 Cor. xv. 22.
20. τεσσαράκοντα καὶ if ἔτεσιν] It began to be built (or
rather rebuilt) by King Herod the Great, forty-six years ago, and is
not yet finished. See Joseph. Antiq. xv. 11; xx. 8. Β. 2.1. 21.
Wieseler (Chronol. Syn. p. 106) reckons that this period of forty-six
years had expired at the Passover, a.u.c. 781.
‘Septem annis edificatum erat Salomonis templum. (1 Regg.
vi. 38.) Templi verd secundi structura, plus una vice interrupta,
viginti annorum spatio absoluta erat (v. Usserti Annal.). Sermo
igitur est de templo Herodis, qui Sorobabelis templum, ut populum
udaicum sibi devinciret, restauravit et ampliavit. Quamquam
autem Herodes Magnus templum secundum a fundamentis, quod
Josephus adserit, novaverat, tamen cim et materii usus sit veteri,
nec totum templum simul diruerit, sed hed partes, quantum tempore
quoque innovandum esset, recté hoc Herodis Templum idem fuisse
censetur ac dicitur, quod a Sorobabele structum erat, unde οἱ Judai
templum secundum vocarunt Sorobabelis templum, nec uspiam men-
tio templi tertii occurrit, et Josephus templum bis dirutum dicit,
semel a Chaldzis, iterum a Tito.
“Cepit Herodes 1. templi structuram anno imperii xvi. ut
Josephus tradit Ant. xv. Templi structura, ab Herode inchoata, intra
decennium absoluta est (Joseph. Ant. xv. 14), ita tamen, ut post
Herodis mortem nova augmenta οἱ ornamenta subinde addita sint,
nam Agrippe 11. demum tempore absolutum est totum templi edifi-
(ean δὴ καὶ τότε τὸ ἱερὸν τετέλεστο, Joseph. Ant. xx. 8."
μιν.
21. ἔλεγε περὶ τοῦ ναοῦ τοῦ σώματος αὐτοῦ] Our Lord often
uttered sayings which were not intelligible at first to those who heard
them, but lecume clear afterwards; and thus He showed His divine
rescience. (Chrys.) Cp. St. John's own declaration conceming
hrist's disciples (xii. 16).
This observation is of great importance, and answers by antici
tions many objections, grounded on the erroneous supposition that
Christ could no¢ have meant to say what His words imply, merely
because they, to whom He was then speaking, could not understand
that ei
That allegation virtually contravenes the claims of His Pro-
phetical office. For it is the essence of Prophecy to be obscure when
first delivered, and to be explained by the event. Examples of
Christ's prophetic lan , combined with didactic instruction, ma}
be seen in iii. 5; vi. 53, Seo the notes there on the prolepses, or antici-
pations, in our Lord's Teaching, to be explained afterwards by the
event.
22. εἶπεν ὁ ᾿Ιησοῦ] Elz. has not the article; but it isin A, B,
E, G, H, K, L,§, V, X.
28. ἐν τοῖς ‘Iep.] Elz. has not τοῖς, which is in ten uncial MSS,
. Χ.
Me αὑτὸς δὲ ὁ ᾿Ιησοῦς, «.7.X.] These two verses afford an
instance of the peculiar manner in which the Holy Spirit pronounces
judgment, in St. John’s Gospel, on things and persons. Cf υ. 21;
vi. 64. 71; vii. 39; viii. 27; xii. 33. 37; xiii. 11; xxi. 17.
This method was very suitable for the last written Gospel, and
confirms the testimonials and proof that St. John's Gospel is the
last. It is not only an inspired History, but also an inspired Com-
ment on that History.
216
k ch. 7. 50.
& 19. 89.
Ich. 9. 16, 83.
Acts 10. 38.
ST. JOHN Ii. 1—12.
ΠῚ. 1 "Ἦν δὲ ἄνθρωπος ἐκ τῶν Φαρισαίων, Νικόδημος ὄνομα αὐτῷ, ἄρχων
τῶν ᾿Ιουδαίων. 3. Οὗτος ἦλθε πρὸς αὐτὸν νυκτὸς, καὶ εἶπεν αὐτῷ, ἹῬαββὶὲ,
οἴδαμεν ὅτι ἀπὸ Θεοῦ ἐλήλυθας διδάσκαλος: οὐδεὶς γὰρ ταῦτα τὰ σημεῖα
James 1. 18.
1 Pet. 1. 23.
1 John 8.9.
Hob. 10.23
a
δύναται ποιεῖν ἃ σὺ ποιεῖς, ἐὰν μὴ ἦ ὁ Θεὸς per αὐτοῦ. ὃ." ᾿Απεκρίθη
Ἶ a Ν 1 27 A > A δ > x λέ Μ ΕᾺΣ ’ θῃ ¥ θ
ησοῦς καὶ εἶπεν αὐτῷ, ᾿Αμὴν ἀμὴν λέγω σοι ἐὰν μή τις γεννηθῇ ἄνωθεν,
οὐ δύναται ἰδεῖν τὴν βασιλείαν τοῦ Θεοῦ. * Λέγει πρὸς αὐτὸν ὁ Νικόδημος,
Πῶς δύναται ἄνθρωπος γεννηθῆναι, γέρων ὧν ; μὴ δύναται εἰς τὴν κοιλίαν τῆς
μητρὸς αὐτοῦ δεύτερον εἰσελθεῖν καὶ γεννηθῆναι ; ὃ ᾿Απεκρίθη ᾿Ιησοῦς, "᾿Αμὴν
ἘΕΑῚ 28 4 a 3 vo Ν U4 > δύ
ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ Πνεύματος, οὐ δύναται
> NO A 9 AY , aA wn 6 oO >’ , 3 Lad ΝῊ
εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ Θεοῦ. Τὸ γεγεννημένον ἐκ τῆς σαρκὸς
σάρξ ἐστι, καὶ τὸ γεγεννημένον ἐκ τοῦ πνεύματος πνεῦμά ἐστι. ἴ Μὴ θαυ-
, ν if ,’ aA @ an lol » 6 8 Pp Ν A ν θέλ,
μάσῃς ὅτι εἶπόν σοι, Δεῖ ὑμᾶς γεννηθῆναι ἄνωθεν. Τὸ πνεῦμα ὁπον θέλει
πνεῖ, καὶ τὴν φωνὴν αὐτοῦ ἀκούεις, ἀλλ᾽ οὐκ οἶδας πόθεν ἔρχεται καὶ ποῦ.
qch. 6. 52, 60.
¥ Isa. 49. 21,
& 66. 8.
Jer. 81. 31—34.
& 8. 28. & 12. 49.
& 14. 24,
e , ν 3 Ν a e ,ὕ 3 aA 4 9 4 3 id
ὑπάγει: οὕτως ἐστὶ πᾶς ὁ γεγεννημένος ἐκ τοῦ Πνεύματος. ArrexpiOn
Νικόδημος καὶ εἶπεν αὐτῷ, Πῶς δύναται ταῦτα γενέσθαι ; 19 ᾿Απεκρίθη ᾿Ιησοῦς
καὶ εἶπεν αὐτῷ, Σὺ εἶ ὁ διδάσκαλος τοῦ ᾿Ισραὴλ, καὶ " ταῦτα οὐ γινώσκεις ;
ll 8? A ny > AN λέ 9 ὃ ἴδ A λὰ ε ,
μὴν ἀμὴν λέγω σοι, ὅτι ὃ οἴδαμεν λαλοῦμεν, καὶ ὃ ἑωράκαμεν μαρτυ-
ροῦμεν' καὶ τὴν μαρτυρίαν ἡμῶν οὐ λαμβάνετε. 13 Εἰ τὰ ἐπίγεια εἶπον ὑμῖν,
Cu. III. 1.1 For ἃ synopsis of the contents of this Chapter, see
below, note on τ. 36.
— Νικόδημος] Not only a Greek name (Demosth. 549, 23), but
also common among the Jews. (Light foot.)
— ἄρχων] 7p (2). Probably one of the Sanhedrim. See
vii.
2. νυκτός Nicodemus was of the number of those who had some
faith, but were not yet born again of water and the Spirit. The
Apostle says, I were sometimes darkness, but now are ye light in
the Lord. Eph. v. 8. (Aug.) Nicodemus came at first by night,
through fear, but was not rejected by Christ; but was.tenderly
teceived and instructed by Him; and grew in grace and wisdom
and courage. He, who at first was only a timid Disciple, became in
the end a courageous Confessor. He who came at first to Jesus by
night, came at last boldly forward, when the disciples of Jesus had
fled. See John vii. 50; xix. 39. (Chrys. and Burgon. here.)
3. ᾿Ιησοῦς] ὁ ‘Ine. Elz.; but the article is not in B, E, G, H,
, L, M. on Ὁ. 5,
— ἐὰν μή τις γεννηθῇ hota te ἄνωθεν (i, 13) ἐκ τοῦ οὐρανοῦ.
on ie sense of ἄνωθεν, see iii. 31; xix. 11. 23. James i. 17; iii.
Thou art not yet born re i.e. of God, by spiritual genera-
tion, and therefore the knowledge thou hast of Me is not spiritual
but carnal. But I say to thee, that except thou be born again of
God, thou canst not apprehend My glory, but wilt remain a stranger
to My kingdom, for the birth which ays Baptism Rr illumina-
tion to the soul. (Aug.) Cp. Justin M. Apol. i. 61, ὁ Χριστὸς
εἶπεν, dv μὴ ἀναγεννηθῆτε, ob μὴ εἰσέλθητε εἰς τὴν βασι-
λείαν τῶν οὐρανῶν.
4, πῶς δύναται) This questioning “how ?” is of the natural man
(1 Cor. ii. 14), and is characteristic of a weak faith and an earthly
mind, like that of Sarah when she laughed; and many, by Bigot
such questions as to the manner of God's operations on the soul, have
fallen from the faith. If a person ask,—How is a man born again by
water? let us ask in return, How was Adam born from the earth?
How are our bones and sinews and veins, and all our organs, formed ?
In both cases the work is God's, Whose the elements are, to work
upon them and by them according to His will. Cp. Chrys., who quotes
1. ii. 12, Rom. vi. 6, and dilates on this topic.
If the earth is endued with such power that such marvels as we
see every day are produced from it, so, in like manner, when the Holy
Spirit is present with the water, the marvels which exceed our com-
prehension are easily performed. The element of water is there; but
the whole work is wrought by the grace of the Holy Ghost. By the
first creation from carth, man became ἃ living eoul ; but by the second
creation from water he is made a quickening spirit; and the old man
orig in the water as in a tomb, and the new man rises from it.
ys.
— μὴ dbvara:] What the maternal womb is to the infant,—that
the Baptismal Font is to the Faithful. (Chrys.)
Nicodemus knew as yet but one birth,—that from Adam and
Eve; he knew not as yet that other birth from Christ and the Church ;
he knew the first birth which is unto death ; he knew not, as yet, the
second birth unto life. The one birth is from earth, the other is from
heaven ; the one is of the flesh, the other of the Spirit; the one is of
mortality, the other of eternity ; the one is from men and women, the
other is from God and the Church. Each of these two births takes
place once, and once only. As the birth from the womb cannot be
repeated, so neither can baptism. Carnal generation takes place once,
80 does spiritual regeneration. (Aug. Tract. xi. xii.)
δ. ᾿Ιησοῦς) ὁ ‘Inc. Elz.; but the article is not in A, G, H, M,
, X. Cp. v. 8, where Νικόδημος is anarthrous. See also v. 10,
where A, G, H, K, L, 8, V, have not the article before ᾿[ησοῦς.
— ἐὰν μή τις γεννηθῆ ἐξ ὕδατος] The word τις is general, and
includes Infants. Cf. Jerome δὰ Pelagium, iii. ad fin. pp. 545, 546,
on the Baptism of Infants.
As the Israelites were not delivered from the tians before
they came to the Red Sea, so none can be freed from the pressure of
his sins before he comes to the waters of Baptism. And if the Red
Sea, the fi of Baptism. had such virtue as it had, how great is the
power of Baptism, of which the Red Sea was a A ah ( “g. Tract.
xi. xiii. and Serm. 294.) Cp. St. i, Hieros. Cateches. 3, p. 41,
who hence asserts the necessity of Baptism. ‘“ He declares the
manner of Regeneration in Baptism,” says Theodor. Mopsuest. “ΒΥ
mentioning the toafer, He specifies the Element ἐν ᾧ πληροῦται τὸ
ἔργον : by mentioning the Spirit, He speaks of the Agent Who ἐν τῷ
ὕδατι τὴν οἰκείαν πληροῖ ἐνέργειαν." (Meyer, p. 103.)
If there are any who doubt whether Christ— W ho knew what He
would do (John vi. 6), and foresaw, not only His own institution of
the Sacrament of Baptism, but every Baptiem that has ever been ad-
ministered in the Church,—had reference to Baptism in these words,
let them read Hooker, v. lix. and consider the use made of this Scrip.
ture by the Church in her offices for Baptism of Infants and of those
of riper years. Let it not be objected that our Lord's words cannot
refer to Christian Baptism, because that Sacrament was not then in-
stituted, and because they could not then be understood by Nicodemus
to refer to it. This objection (as before observed on ii. 21) is tants-
mount to a denial of our Lord’s prophetic character and office. And
it is remarkable, that a similar prodepsis, or anticipation, to be ex-
plained ab eventu, is observable in our Lord's words concerning the
other Sacrament as recorded by St. John, vi. 53. See also on iii. 21.
8. τὸ πνεῦμα] tm (ruack), used, as πνεῦμα, for wind, and also
for the Holy Spirit. Gen. i. 2; vi. 3.17; vii. 15; viii. 1.
If no one can control the wind, much less can any laws of nature
constrain the Spirit; and if you cannot trace the path of the wind,
whose effects however you hear and see, how can you expect to scru-
tinize the operation of the Holy Spirit of God? (Chrys.) In the
Word and ents the Holy Spirit comes to us invisibly, that wo
may be born GRY (Aug.)
10, σὺ εἶ ὁ διδάσκαλοε] ‘ Art thou the teacher of others.—of God's
own people,—and hast not learnt this?’ The definite Article is used
to bring out more forcibly the word διδάσκαλος, the teacher, who has
yet the very elements of divine truth to learn. Cp. Rom. ii. 21, ὁ
διδάσκων ἵτερόν σεαυτὸν οὐ διδάσκεις. This use of the definite
Article not specifying raf individual of a class, but the class itself,
may be seen in the following examples; Matt xiii. ὃ, ἐξῆλθεν ὁ
σπείρων, not any one sower, but the sower, in the abstract. So
2 Cor. xii. ΤΣ πὰ σημεῖα τοῦ ἀπτϑοσόλον: we a coi Dierintiats
necessary as credentials for one who isan Apostle. Cp. Gal. iv. 1,
κληρονόμον, and Winer, p. 97.
12. τὰ ἐπίγεια] If ye do not believe the soul's birth by Baptism,
which is ministered on earth, how can you believe in the birth of the
Son of God? ( Theoph.)
Nicodemus had said (iii. 2), “ Rabbi, we know that thou art a
teacher come from God." Our Lord corrects and elevates his views
thus: “True, I am a Teacher sent from God, but not as other
teachers or prophets, who are of the carth ; but I am from heaven, to
ST. JOHN III. 13—23.
217
.ν 3. , a 28 » ea N é , , 131 ν᾿ 38, ν᾿
και OU πιστεύετε, πως, ἐαν εἰτω υμιν τα πουρανια, πιστεύσετε; και ονόεις δ: 8. 33, 88, 51,
9. 4 > ΝΥ > ΄- 2 AY ε > Lol 3 aA ‘ ε ες aA
ἀναβέβηκεν εἰς τὸν οὐρανὸν, εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβὰς, ὁ Υἱὸς τοῦ
Ἰά υ καὶ καθὼς Motions ὕψωσε τὸν ὄφιν ἐν
ἀνθρώπον ὁ ὧν ἐν τῷ οὐρανῷ'
Acts 2. 84.
1 Cor. 15. 47.
A Prov. 30. 4.
TH) Deut. 30. 12.
4. 9, 10.
, ν ε a a ray a 2 , . a Eph. 4.
ἐρήμῳ, οὕτως ὑψωθῆναι Set τὸν Υἱὸν τοῦ avOparov, 1 " ἵνα πᾶς ὁ πιστεύων wNumd’2i,9.
2 Ὁ " ν, 3 » > ;, 7 ‘ 3»,
εἰς αὐτὸν μὴ ἀπόληται, ἀλλ᾽ ἔχῃ ζωὴν αἰώνιον'
τὸν κόσμον, ὥστε τὸν Υἱὸν αὐτοῦ τὸν μονογενῆ ἔδωκεν,
Ἂν
εἰς αὐτὸν μὴ ἀπόληται, ἀλλ᾽ ἔχῃ
ζωὴν αἰώνιον: [7 " οὐ γὰρ ἀπέστειλεν ὁ Θεὸς
2 Kings 18. 4.
ch. 8. 28,
i as 6 ων ¥ vor. 36. ἃ 6.47
Vv ver. 36. . 411.
wa πᾶς 0 πιστεύων Luke 19. 10,
1 John 5. 10.
x Rom. 5. 8.
16* οὕτω yap ἠγάπησεν ὁ Θεὸς
aA ν ᾿ is
τὸν Υἱὸν αὐτοῦ εἰς τὸν κόσμον, iva κρίνῃ τὸν κόσμον, GAN iva σωθῇ ὁ κόσμος Tiomn4.9.
δ αὐτοῦ" 1ὃ " ὁ
, ¥ 2 ,ν᾽ Océ
τα εργα αντου"
, 3 a8 3 , ε δὲ ᾿ , » , Υ ch. 9. 39.
ὁ πιστεύων εἰς αὐτὸν οὐ κρίνεται, ὁ δὲ μὴ πιστεύων ἤδη κέκριται, #12. 4.
A Ὁ}
ὅτι μὴ πεπίστευκεν εἰς τὸ ὄνομα τοῦ μονογενοῦς Υἱοῦ τοῦ Θεοῦ"
> ε , ν + aA » ? Ν , Ν > , εν
ἐστιν ἡ κρίσις, ὅτι τὸ φῶς ἐλήλυθεν εἰς τὸν κόσμον, καὶ ἠγάπησαν οἱ ἄνθρωποι
a N , a ΝΥ a N \ 2A . ¥ 0b 4 .
μᾶλλον τὸ σκότος ἢ τὸ φῶς: ἦν yap πονηρὰ αὐτῶν τὰ ἔργα: πᾶς γὰρ
ὁ φαῦλα πράσσων μισεῖ τὸ φῶς, καὶ οὐκ ἔρχεται πρὸς τὸ φῶς, ἵνα μὴ ἐλεγχθῇ
ke 9. 56.
° ,
UTN 1 John 4. 14.
α δέ zch. 5. 24.
&6 40, 47.
& 20. 81.
ach. 1. 5, 10, 11,
& 8. 12.
b Jov %. 18, et
seqq.
19 a
ὁ δὲ ποιῶν τὴν ἀλήθειαν ἔρχεται πρὸς τὸ φῶς, iva φανε- Eph. 5. 8.
ρωθῇ αὐτοῦ τὰ ἔργα, ὅτι ἐν Θεῷ ἐστιν εἰργασμένα.
22 ὁ Μετὰ ταῦτα ἦλθεν ὁ ᾿Ιησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὴν ᾿Ιουδαίαν γῆν" ἃ εν...
καὶ ἐκεῖ διέτριβε μετ᾽ αὐτῶν, καὶ ἐβάπτιζεν.
Gx) 3. “Ἦν δὲ καὶ ᾿Ιωάννης g Matt. 8. 6, 16.
βαπτίζων ἐν Αἰνὼν ἐγγὺς τοῦ Σαλεὶμ, ὅτι ὕδατα πολλὰ ἦν ἐκεῖ: καὶ παρεγίνοντο Vy οἷς,
which none of the prophets ascended, and I though on earth, am always
in heaven.” (Chrys.)
18. οὐδεὶς ἀναβέβηκεν])] The Son of God became also the Son of
Man by His Incarnation ; and He vouchsafed to designate Hie divi-
nity (in which He remained in heaven while descending to earth) by
the name of Son of Man; and He also. calls His Humanity by the
name of the Son of God.
For, by unity of Person, by which both natures are One Christ,
the Son of God walked upon earth; and the Son of Man abode in
heaven. Thus by believing in things more incredible, we learn to
believe in things that are less so. For if the Divine Nature could
take our human nature, so that One Person is in both, how much
more credible is it that all who are sanctified become one in the Man
Christ Jesus; so that when all ascend to heaven by divine grace, and
by virtue of their union with Christ, He alone is said to ascend to
heaven Who came down from heaven? This is spiritual generation,
y which men from earthly become besrealys a condition which
ey cannot attain unless they become members of Christ, Who
regards His Body the Church as no other than Himeelf. (Aug. de
Pece. mer. et remiss. c. 31. Cp. Hippolyt. adv. Noet. § 4.)
We must here guard against the heresy of Apollinarius, which
says that the flesh of Christ came down from heaven. Christ is One
Person in two natures; and therefore the attributes of humanity are
ascribed to Him Who is the Word of God; but that we may not
suppose that the Word having descended is not in heaven, he adds
the words ‘“ which és in heaven.” I am on earth as Man, and in
heaven as God. (Theophyl.
He descended from heaven as becoming the Son of Man, and
He is in heaven, because when the Word was made flesh He did not
cease to be the Word. (Hilary, de Trin.) He was on earth and in
heaven. Here in body, there in Deity. Yea, every where by his
Godhead. Born of a human Mother, yet never separated from his
Divine Father. He descended to us that we might ascend by Him.
They whom He makes children of God by adoption ascend with
Him, for He Himeelf says they will be equal to the Angels. (Luke
xx. 36.) And one Man, Christ Jesus, ascends; because we, made
one in Him, ascend by Him; as St. Paul says, “ Our conversation is
in heaven.” Phil. iii. 20. (Aug.) See also Eph. ii 6.
He ascended, before His bodily Ascension, and thus by virtue
of the hypostatical union was in heaven. See Bp. Pearson on the
Creed, Art. vi. p. 507, and on what is called the communicatio
idiomatum, “wherein are attributed to Man such things as proper!
belong to the Deity of Christ Jesus ;” and vice versa, see Hovker,
liii. 4, and V. liv. ξ
14. καθὼς Meiions}] Having described the benefits of Baptism,
cour Lord 8. to mention the source of those benefits. The
Death of Christ is the cause of the grace in Baptism. (Chrys.)
And by reference to Moses and the Serpent, He shows that the
Gospel is not contrary to the Law, but is a fulfilment of it, and thus
He refutes Marcion and the Manicheans. (Theophgl.)
Many died of the bite of the fiery serpents in the wilderness,
and Moses, by God's command, lifted up the Serpent of brass, and
they who looked on it were healed. The serpent thus lifted up was
the figure of Christ dying on the Cross, according to that mode of
signification, by which that which is done is signified by that which
does it, for death came from the Serpent who tempted man to sin,:
whose 8 are death: and our Lord transferred to His own Body,
‘not sin which is the venom of the Serpent, but death; so that in the
dikeness of sinful flesh (Rom. viii. δ) there might be the penalty of
sin ee the guilt of sin; and thus in our sinful flesh both the
OL,
penalty of sin and the guilt might be done away. (Cp. Aug. de pecc.
mer. c.
Whar. did the fiery Serpents typify? Sins, from our mortal
flesh. Why is the ag ia lifted up? To signify the death of
Christ on the Cross. e brazen Serpent, looked at by the eye of
the Israelite, saved from temporal death ; Christ li mt on the
Cross, looked at by the eye of faith, saves the true Israelite from
everlasting death. For since death came from the Serpent, it was
figured by the Serpent. The bite of the Serpent brought death.
death of Christ brings life. Look at the Serpent, that the Ser-
pent may not harm you. Look at death, that death may not hurt
you. But at whose death? At the death of Him Who is the Life.
Christ our Life died on the Cross, and in His death, Death died;
Life by dying destroyed death; Life by dying swallowed up death ;
Death died in Christ; so that we may now say, “Ὁ death where is
thy Sting, O Grave where is thy Victory ?” (Aug.)
As the Serpent killed and the Serpent healed, so Death killed
and Death healed. The brazen Serpent resembles a Serpent, but has
not the venom of a Serpent, so Christ was made in the likeness of
sinful flesh, but without sin. (Cp. Chrys.) As the Israelite, who
looked at the Serpent which was lifted up, was healed from the
venomous bite of the Serpent, so now he, who is conformed to the
likeness of Christ's death, by Faith and Baptism unto Christ, is
delivered from sin by Justification. (Aug. de Peccat.)
On the typical character of the Brazen Serpent, in illustration of
the doctrine of divine grace, flowing from Christ's death by means of
Sacraments, see Hooker, V. \vii. 4.
-- rh eee δεῖ τὸν Y. τ. &.] Hise enemies designed that He
should be lifted up in shame, but God overruled their designs, and
made the lifting up in shame to be a lifting up in glory. On this
double sense of ὑψωθῆναι, cp. Acts ii. 33; v. 81. ey who cruci-
fied Him lifted Him up in ignominy; but (says Theoph.) the Cross
is the glory of Christ; for where He seemed to be condemned and
executed as a slave, He condemned and conquered and slew him who
condemned him. Cp. on Matt. xxvii. 28.
18. ὁ δὲ μὴ πιστεύων Just as he who commits murder is con-
demned by the nature of his act, before he receives the sentence of
his judge, so he who believeth not is condemned already. As it is
said of Kaam, “on the day thou eatest thereof thou shalt surely die,”
Gen. .ii. 17. (Chrys.) Cf. Titus iii. 11, and the ancient proverb,
“Tilo nocens se damnat, quo peccat, die.”
19. αὕτη ἡ κρίσις] Men are condemned, in that they preferred to
remain in darkness and in sin when the light came to them. ey
prefer darkness to light, because their deeds are evil. This explains
what would otherwise be unaccountable.
22. ᾿Ιυυδαίαν γῆν] The country, as distinguished from Jerusalem
the city. See. on iv. 3.
-- ᾿βαπτιχεν) And by baptizing He explained what He had said
before to Nicodemus concerning the necessity of being born again of
water and the Holy Ghost (v. 5).
It is a rule of great use in interpreting Scripture, that sayings of
our Lord are often explained by immediately subsequent acts; or by
our Lord's acts, mentioned immediately by the Holy Ghost in Scripture.
On the question—Why it is said that Jesus baptized, although
He did not baptize in person? see note on iv, 2.
The true nature of Christ's ayes is ir out more clear]
here by being contrasted with the Baptism of Joke. Cp. Tit. iii. 5.
Acts xix. 4.
28. Αἰνών] Probably so called from py (ayin), ooulus, fons. (Re-
land, Pal. ii. c. 12); hence ὕδατα πολλὰ, ‘springs of water."
Fr
218
f Matt. 14. 8.
gch. 1.7, 15, 28,
34.
ich. 1. 20, 30.
Mal. 3. 1.
Matt. 11. 10.
Mark 1. 2.
Luke 1. 17.
&7. 27.
k ch. 8 23.
ἃ 17. 2.
ST. JOHN III. 24—36.
καὶ ἐβαπτίζοντο" (35) ™ ' οὔπω yap ἦν βεβλημῶνος els τὴν φυλακὴν ὁ ᾿Ιωάννης"
(=) 3 Ἐγώετο οὖν ζήτησις ἐκ τῶν μαθητῶν ᾿Ιωάννον μετὰ ᾿Ιουδαίων περὶ
καθαρισμοῦ. 35 ε Καὶ ἦλθον πρὸς τὸν ᾿Ιωάννην καὶ εἶπον αὐτῷ, ‘PaBBi, ὃς ἦν
μετὰ σοῦ πέραν τοῦ ᾿Ιορδάνου, ᾧ σὺ μεμαρτύρηκας, ἴδε οὗτος βαπτίζει, καὶ
πάντες ἔρχονται πρὸς αὐτόν. “Ἵ "᾿Απεκρίθη ᾿Ιωάννης καὶ εἶπεν, Οὐ δύναται
a
ἄνθρωπος λαμβάνειν οὐδὲν, ἐὰν μὴ ἢ δεδομένον αὐτῷ ἐκ τοῦ οὐρανοῦ.
(ἢ) %! Αὐτοὶ ὑμεῖς μοι μαρτυρεῖτε ὅτι εἶπον, Οὐκ εἰμὶ ἐγὼ ὁ Χριστὸς, ἀλλ᾽ ὅτι
ἀπεσταλμένος εἰμὶ ἔμπροσθεν ἐκείνου. (33) 8 Ὁ ἔχων τὴν νύμφην νυμφίος
ἐστίν: ὁ δὲ φίλος τοῦ νυμφίου, ὁ ἑστηκὼς καὶ ἀκούων αὐτοῦ, χαρᾷ χαίρει διὰ
τὴν φωνὴν τοῦ νυμφίου αὕτη οὖν ἡ χαρὰ ἡ ἐμὴ πεπλήρωται ὃ ᾿Εκεῖνον δεῖ
αὐξάνειν, ἐμὲ δὲ ἐλαττοῦσθαι. *'*‘O ἄνωθεν ἐρχόμενος ἐπάνω πάντων ἐστίν" ὃ
ὧν ἐκ τῆς γῆς ἐκ τῆς γῆς ἐστι, καὶ ἐκ τῆς γῆς λαλεῖ: ὁ ἐκ τοῦ οὐρανοῦ ἐρχόμενος
Matt. 28. 18.
Eph. 1. 21
ἀεὶ, 8,3. ἐπάνω πάντων ἐστί, ὅ3' καὶ ὃ ἑώρακε Kai ἤκουσε τοῦτο μαρτυρεῖ, καὶ THY pap-
Ich. 5. 20. , 2 δα ὀδεὶ λ βά . 8δπι ὁ λα . x As , ? , 9
abe τυρίαν αὐτοῦ οὐδεὶς λαμβάνει ὁ λαβὼν αὐτοῦ τὴν μαρτυρίαν ἐσφράγισεν ὅτι
4 ‘ a Aa
Rom 34” ὁ Θεὸς ἀληθής ἐστιν. *"*Ov yap ἀπέστειλεν ὁ Θεὸς, τὰ ῥήματα τοῦ Θεοῦ
Eph. 4. 7 a
ἢ Μῶν ἡ αι, λαλεῖ, οὐ γὰρ ἐκ μέτρου δίδωσιν ὁ Θεὸς τὸ Πνεῦμα. (1) ὅδ᾽ " Ὁ Πατὴρ ἀγαπᾷ
, 18. ᾿ a a
Luke 10.32. τὸν Υἱὸν, καὶ πάντα δέδωκεν ἐν expt αὐτοῦ. (3) © »Ὁ πιστεύων εἰς τὸν
ἘΣ ε ¥ ν 2, ε > x ρ a en εἶ RY 3λλ᾽ , AY
Heh. 2. 8. δ > >
ee ip Υἱὸν ἔχει ζωὴν αἰώνιον, ὁ δὲ ἀπειθῶν τῷ Υἱῷ οὐκ ὄψεται ζωὴν, ἀλλ᾽ ἡ ὀργὴ
ch. 6. 47.
1 John 5. 11.
τοῦ Θεοῦ μένει ἐπ᾽ αὐτόν.
— Σαλείμ] West of Jordan; in the northern part of Samaria,
eight miles S. of Sey thopelis, and perhaps the same as the city of
elchizedek. (Exseb. Jerome. Patrit. ii. p. 447.)
Hence it would appear that John exercised his ministry in three
distinct places at least,—
First, in the wilderness of Judea, where he preached, and after-
wards baptized (Matt. iii. 1. Mark i. 1—5, Luke iii. 3), ἦλθεν ale
“πἄσαν περίχωρον τοῦ ᾿Ιορδάνου.
Secondly, in Perea, east of Jordan, at Bethany. Seo i. 28.
Thirdly, at /Enon, near 3 which seems to have been in or
near the region of Samaria.
In all these places he proclaimed Christ.
In the first, by preannouncing Him to the multitude (Matt. iii.
11, 12).
In the second, Ὁ
iii, 13—17. John i. 3 li, 26).
In the third, by declaring Him to be the Brid m of the
Church, and by delivering the illustrious testimony which St. John
the Evangelist now records (iii. 2736).
Thus he was Christ's πρόδρομος and κήρυξ in the Holy Land,
even to the Samaritans; and it is probable that the reception of our
Lord by the Samaritans (see ch. iv. 3742) was due in some mea-
sure to St. John's preaching.
— ὕδατα πολλά] Not said of the river Jordan; indeed, this
would have been superfluous; but spoken of the springs at Enon,
"Fe nlnw γὰρ ἣν β ] Matt, iv. 12; xi. 2; xiv. δ.
οὕπω γὰρ ἣν βεβλημένος att. iv. 12; χὶ. 2; xiv.
The Evan i ke for granted that the circumstances of the
yea ἐμαρεῖεοπθῖοοι are already known to the reader from the
other 5.
John's early death seems to have been permitted, that there
might be no distraction in the people's minds between him and
Christ. (Theoph.)
25. ievtater Many Editors have received Ἰουδαίου (a Jew)
m A, Poh » K, L, M, 8, U, V, Δ. It may perhaps be the true
reading, though in that case we should rather expect τινος to be added;
and the context seems in favour of the plural ; hence ἦλθον inv. 26.
The reason why ᾿Ιουδαῖοι are mentioned here seems to be,
John was now in or near Samaria. The objection was not made by
Samaritans, but Jews,—a contrast favourable to the Samaritans,
ae ae out as the Lamb of God (Matt.
similar to that in other parts of the Gospel. See iv. 40; v. 16.
— api καθαρισμοῦ) ‘ purification.” The Evangelist never usee
the ware Buptism (Bengel), and never calls St. John, the Baptist.
He was no longer ‘the Baptist’ when St John wrote; his baptism
had passed away. It is observable, that ‘ Jesus baptized not, but His
disciples” (iv. 5) ; but we never hear that any of Jukn’s disciples bap-
ti . his baptism died with him. Christ's baptism remains to the
en
_ 26. Se ἦν μετὰ cov] They wish to excite the Baptist to
jealousy (Chrys., who quotes John xv, 22. 24); as much as to say,
All are forsaking thee, and flocking to the baptism of Him Who was
be st by thee. (Chrys.) (i. 28) ‘ Pyisdin: Sah
— πέραν eo δείλανν {: on the east of Jordan, in Perea,
Enon and Salem were on the test.”
9. ὁ ἔχων τὴν νύμφην] The Church, collected from all ns-
tions, which is in faith a virgin, and is espoused to Christ, to whom
she bears children. No one is the Bridegroom of the Christian soul
but Christ; Baptism is the Bride-chamber, and Christ's Ministers are
the Friends of the Bridegroom, who rejoice to hear His voice.
29. ὁ φίλοε τοῦ νυμφίου] Christ is the Bridegroom, and as a
Bridegroom He comes to the Bride; and, therefore, when about to
espouse our nature. and to betroth to Himself a Church, He descended
from heaven,—and, having espoused it, He carries His Bride to His
own home to heaven. And John was the friend of the Bridegroom
in bringing the Bride to Christ,—i. 6. in leading the souls of others,
especially ‘his own disciples, to Jesus. (Theoph. on i. 30. 35.)
— ὁ sarnxes] I stand still, while He marches onward. I, His
friend and Paranymph, stand and look, admire and love, while the
Divine Bridegroom rejoiceth as a giant to run His course. My
ministry will soon be at an end, His is everlasting.
— ἡ χαρὰ ἡ ἐμὴ πεπλήρωται) He who desires to Tejeice in him-
self is miserable; but he who loves to rejoice in God rejoice for
evermore. (Aug.)
80. ἐκεῖνον δεῖ αὐξάνειν] Here is a mystery. God is not capable
of increase or diminution. Before the Incarnation of Christ men
gloried in themselves. He came that man might confess his sin,
and humble himself, and so receive forgiveness of God. Man‘s con-
fession is man's humiliation ; God's mercy is his exaltation. Let the
glory of God increase ἐπ xs, and let our own glory diminish,—so that
our glory in God may increase. The more thou understandest of
God, the more God will seem to increase in thee. God does not in-
crease in Himeelf, but is ever perfect; our inward man increases in
God, and God appears to increase in us; and we decline in ourselves,
that we may ascend in the glory of God. (Avsg.)
As the day-star which precedes the sun appears to be eclipsed by
the rising sun, so the Precursor of Christ seemed to decrease when
Christ arose on the world. Christ might be said to increase according
as He manifested Himself by miracles; not that He increased in the
wer of His deity, but in the revelation of it to the world, ΕΗ .)
Ὅν on Luke ii. 52, and see Glass. Phil. Sac. p. 700. 6 Baptist
was not diminished by the increase of Christ; for his ministry was
fected in Christ’s Messiahship, which he came to announce. But
6 answers them according to their own notions: “As far as this
toorld’s ἔρος is concerned (which you propose to my ambition), I am
now nothing ;” and yet he was about to be fected by dying a mar-
tyr’a death. His light seemed to wane and go out in the prison of
achzrus, but it shines for ever in heaven, as a star, in glory.
82. τὴν μαρτυρίαν αὐτοῦ οὐδεὶς λαμβάνει)] The Baptist saw, in
the Spirit, mankind divided into two classes,—unbelievers and be-
lievers; he first of thoee on the left hand, and says of them,—
“no man receiveth his testimony ;” he then turns from them to those
on the right, and says, ‘‘ he that receiveth his testimony —” (Ang)
a ‘ ἐσ ράγισιν] orn owns, and attests, as by the affixing of a
vi. .
84. οὐ γὰρ ἐκ μέτρου
stint to Him. Cyril. reads this verse thus, οὐ γὰρ ἐκ μέτρον δίδωσιν,
without Θεὸς, which is omitted in B,C, L. Οὐκ ἐκ μέτρον means
“non modicé sed largiesimé" (Rosenmiiller); and that, because His
power is not limited by measure, but infinite.
836. ἡ ὀργὴ τοῦ ished E He does not say the wrath of God cometh
on him, but it abideth ; for all who are born of Adam are children of
wrath, as the Apostle says (Eph. ii. 3); he, therefore, that will not
believe on Christ (who came into the world without sin, and, having
taken our mortality, died, that we might live), the wrath of God re-
For God gives the Holy Spirit without
ST. JOHN IV. 1—7.
219
IV. 1 *‘As οὖν ἔγνω ὁ Κύριος, ὅτι ἤκουσαν of Φαρισαῖοι ὅτι ᾿Ιησοῦς πλεί- ach. 5.22, 26
ovas
ἃς ποιεῖ καὶ βαπτίζει } ᾿Ιωάννης, 3 καίτοιγε ᾿Ιησοῦς αὐτὸς οὐκ
ἐβάπτιζεν, ἀλλ᾽ οἱ μαθηταὶ αὐτοῦ, (33) ὃ ἀφῆκε τὴν ᾿Ιουδαίαν, καὶ ἀπῆλθε πάλιν
εἰς τὴν Γαλιλαίαν.
(2) ὁ Ἔδει δὲ αὐτὸν διέρχεσθαι διὰ τῆς Σαμαρείας.
δ "Ἔρχεται οὖν εἰς πόλιν τῆς Σαμαρείας λεγομένην Σνχὰρ, πλησίον τοῦ χωρίου Ὁ Gen, 33.19
ὃ ἔδωκεν ᾿Ιακὼβ ᾿Ιωσὴφ τῷ υἱῷ αὐτοῦ" 5 ἦν δὲ ἐκεῖ πηγὴ τοῦ ᾿Ιακώβ. Ὁ οὖν 1953...
᾿Ιησοῦς κεκοπιακὼς ἐκ τῆς ὁδοιπορίας ἐκαθέζετο οὕτως ἐπὶ τῇ πηγῇ dpa ἦν
ὡσεὶ Extn. 7 Ἔρχεται γυνὴ ἐκ τῆς Σαμαρείας ἀντλῆσαι ὕδωρ. Λέγει αὐτῇ
ieee will him (Aug.) ; it remaineth also because the death which it
Review of the contents of the foregoing chapter (chap. iii.).
.The Evangelist had described the Epiphany ἢ sa a of
Christ's Divinity (ch. ii. 110) made more stri ing by its contrast
with His peng derived from the Blessed Virgin Mary (v. 4);
hrist cleansing His Father's pone ty the majesty
id die as man,
neration.
ur Lord, desiring to elevate him to a higher degree of faith,
tells him that he must be born again, if he would see the kingdom of
God,—i. e. if he would h to understand its true nature, and to
enjoy its blies hereafter. Marvel not that I say, you must be born
ΕΝ And Ἐπ spe to teach him that he must be born again of
‘ater and the Holy Ghost. Do not be surprised because you do not
understand dow this is to be. You do not see whence the wind comes,
but you see its effects. So in spiritual thin; you do not see how
Regeneration takes place, va pee may see its fruits.
Tt ought to be enough for you, that I declare to you that you
must be born again, and be born again of Water and the Holy Ghost.
T only am able to teach you on these matters. For no one on earth
has been in heaven except Myself, Who am in heaven as God, while
I speak to you on earth as man.
___ The Law of Moses, of which you are an appointed teacher, may
instruct you here. 10 may show you that Life flows from My Death.
The Brazen Serpent was a of Me. (See notes v. 14.) From Me,
lifted up for all as man, and giving life to all as God, eration
and Salvation flow to all who look with the eye of faith to Me lifted
up by death. And do not be staggered when you see Me rejected by
our brother Pharisees and the world. Men will not come to the
ight, not because it is not clear, but because their deeds are evil,
and because they are condemned by the Light; and thus, by shunning
the Light, they condemn themselves.
The Evangelist, by a naturel transition, then passes on to
of the difference of the Baptism instituted by Christ and that admi-
nistered by John (v. 26). And he brings forward the Baptist himself,
proclaiming that his own office is now at an end, and declaring Christ
to be the Brid m, who, Uy Ὡς Sacrament of Baptism, espouses
souls to Himself (see Eph. v. ; and that He in His Baptism
gives the Holy Spirit, which the Baptist confesses that he himself
could not do.
Thus the meaning of our Lord’s words to Nicodemus, on the
necessity of being born again of Water and the Holy Spirit, is more
fally explained.
Cu. IV. 1, &. ᾿Ιησοῦς---βαπτίζει--καίτοιγε ᾿Ιησοῦς αὐτὸς οὖκ
ἐβάπτιζεν) Both are true; for Jesus did baptize, in that He cleansed
those who were baptized; and He did mo¢ beptize, in that He did not
administer Baptism with His own hands. The Apostles were the
human instruments by which His Divine Majesty worked. (Aug.)
It may be asked, whether the Holy Spirit was given in the
Baptism ministered by His disciples, since we read (chap. vii. 39),
the Hol: Giger μοῦ cop! agin sagan Sar Cage grater γε
glorified To which it ma replied, that the Holy Spirit was
wed by their baptism, but not with that plenary manifestation,
by which He was afterwards given at and after Pentecost. (Alcxin.)
The Apostles of Christ, it is probable, were baptized by Him,
before they baptized others. He, who vouchsafed to perform the
office of washing their feet, probably did not decline to baptize them,
that they might beptize others. (Aug. ad Seleucian. Ep. cviii.)
John the Baptist, a human minister, had a baptism, which was
called by his name—the baptism of Joke. (Matt. xxi. 25.) But our
Lord would not allow His ism to be called by man’s name,
in order that He Himself might always baptize, and might be rightly
said to baptize those whom He does not baptize by His own hands,
but by His ministers; and that we might understand that whosoever
is baptized by His ministers, is baptized by Christ. If He had com-
mitted His baptism to any one A estou like John, His baptism might
have been called the en of Poter, or of Paul; but now it ie the
baptism of Christ, in Whom all who are baptized must place their
hope and trust. (Axg.)
Judas was among the disciples, and they who were baptized by
Judas were not baptized again; for they whom even Judas, who was
Christ's Apostle, baptized, were beptized by Christ.
If Christian baptism is ministered by an evil minister, yet it
ie still the beptism of Christ. So that we may always say with
St. John the Baptist (Matt. iii. 11), He it is who baptizes with the
Holy Ghost. (Axg.)
3. ἀπῆλθε] πάλιν is added in B,C, D, L, M, but not in A, E,
F, G, H, K, 8, U, V, A.
δ. εἰς πόλιν rie Eapapsias) The place where God first “p
ee to Abraham in the id of Eromes. (Gen. xii. 6.)
also Gen. xxxiii. 19. Xvydp is the reading of the best
MSS. Sichem (Gen. xxxiv. a) tatwees Mount Ebal and Mount
Gerizim (Judg. ix. 7), afterwards called Νεάπολις, now Nablous,
thus described by Josephus, Ant. v. 7. 2, τὸ ὄρος τὸ Γαριζεὶν
ὑπέρκειται τῆς Σικίμων πόλεως. iv. 8, 45, οὐ πόῤῥω τῆς
Σικίμων πόλεως, μεταξὺ δυοῖν ὀροῖν, Γαριζαίον μὲν τοῦ ἐκ
δεξιῶν κειμένου, τοῦ δὲ ἐκ λαιῶν Γιβάλου (Syy) προσαγορενο-
μένον. xi. ἃ. 6, Σαμαρεῖται μητρόπολιν τότε (tempore Alex-
andri M.) ἔχοντες, κειμένην πρὸς τῷ Γαριζεὶν ὄρει καὶ κατ-
ῳκημένην ὑπὸ τῶν ἀποστατῶν τοῦ ᾿Ιονδαίων svous.
The change of the name to Sychur is due to the contempt shown
for the Samaritans by the Jews, who charged the Samaritans with
the worshipping of an Idol (τῷ), Sychar, or falsehood, from +7
(shakar), fefellit. (Seo Habak. ii. 18.) Lightfoot derives it from
σῷ, txebriavit.
Bengel and Wieseler (Chronol. Synops. p. 256, 8) su the
name to be connected with sackar, ‘to purchase,’ ine foeecace to
Gen. xxxiii. 19; xlviii. 22.
Sichem was a remarkable place in patriarchal History. It was
the national sanctuary of Isracl. There, God first appeared to
Abraham (Gen. xii. 6). There, Jacob spread his tent and built an
altar (Gen. xxxiii. 18—20). There, Joseph was buried (Josh. xxiv.
32), and all the Patri (see on Acts vii. 15, 16). There the
people were assembled a to hear the blessings and the curses.
of the Law (Josh. viii. 33).
Thus the Jews could not deny that on the ground of local sanc~
tity, Sichem had strong claims. .
And now consider Christ the Incarnate Word at the ἔπ τὸ where
i
God had a to Abraham, and where He had been wo! by
Jacob, and where the bodies of Joseph and tho Patriarchs = νὰ had
3; and now
romised unto Abraham, Unto thy seed I will give this lan
Christ is there, Who is the seed of Abraham, and in Whom all Na-
tions are blessed. See Bu: here, for an excellent note, and on Ὁ. 41.
On the history of Sichem, see further note on Acts vii. 16.
6. πηγὴ τοῦ ᾿ἰακώβ] Jacob's well was probably only a λάκ-
κοῦ, OF pe hes for rain oe the water that Chriet gives is ὕδωρ ζῶν.
Cp. Jer. ii. 18. Zech. xiv. 8. Jobn vii. 38.
— Ἰησοῦς κεκοπιακώε)] The well was probably shaded with
trees, and a place of resort. He would have an audience there.
Jesus is weary. He is both strong and weak; strong, because
“In the beginning was the Word” (i. 1); and weak, because “the
Word was made flesh,” i. 14. (Aug.) ὟΣ
= ἐκαθέζετο οὔτωτὶ eda Ὑπὸ i, e ἐπ all sym mee tie
ὡς ἔτυχε, on the stone. ry, ga, Τιρορλὴ, οὕτως
cp. xii 25. Acts xxvii. 17). He in whom is’ the falness of the
odhead sat thus, as any onc among men.
— ὥρα ἕκτη] probably, six in the evening.
It is not likely that this was at noon; that was not an usual
hour for drawing water ; but six in the evening was. In Gen. xxiv. 11,
the evening is described as the time that women go out to draw water.
The woman, after a short discourse, leaves her ὑδρία, and goes
to the city, where sho finds the men of Sychar, as usual in the
evening, collected for conversation, and brings them to Jesus; and
they entreat Him to remain that ment Sgt os ae oD
Among other things, in which St. John is distinguished from
the Jews and from the earlier Evangelists, is, it would seem, his mode
of reckoning time. He specifies hours oftener than any of the Evange-
lists, and he appears to calculate them according to a different mode
of computation.
That method is identical with our own.
It has been shown from the history of the liom of
St. Pol , the echolar of St. John, in one of the seven Churches of
Asia, that is mode of reckoning the hours was there received. See
Polycarp, Martyr, c. 21, p. 635, ed. Jacobeon, who says, ‘‘ Non enim
de Romani, sed de Asiaticé horas computandi ratione, hic est sermo ;
eidem ecilicet qua nos hodic utimur.” Cp. ll, Diesertat. i.
260; ii. 216; iii. 229; iv. 627.
The same mode of oa «ορϊογοὰ in the account of
Ρ
220
ST. JOHN IV. 8—22.
ὁ "Ingots, Ads μοι met ὃ οἱ yap μαθηταὶ αὐτοῦ ἀπεληλύθεισαν εἰς τὴν
e Luke 9. 52, 53.
ch. 8. 48.
πόλιν, ἵνα τροφὰς ἀγοράσωσι: 9
“λέγει οὖν αὐτῷ ἡ γυνὴ ἡ Σαμαρεῖτις, Πῶς
3 a A ΄- A
σὺ ᾿Ιουδαῖος ὧν παρ᾽ ἐμοῦ πιεῖν αἰτεῖς οὔσης γυναικὸς Σαμαρείτιδος ; οὐ yap
Acts 10. 38.
2 Kings 17. 24. μὰ
ἀρ 86.8.9, συγχρῶνται ᾿Ιουδαῖοι Σαμαρείταις. 10 Δ᾽Απεκρίθη ᾿Ιησοῦς καὶ εἶπεν αὐτῇ,
sa. 12. ὃ. ἐξ ἊΝ a. ‘
£41.17,18 Εἰ ἤδεις τὴν δωρεὰν τοῦ Θεοῦ, καὶ τίς ἐστιν ὁ λέγων σοι, Ads μοι πιεῖν, σὺ dy
τ 3.8 ν ΠΕΕῚ ν x ¥ σ a , a» κε , ,
Zech. 14-8. ἥτησας αὐτὸν, καὶ ἔδωκεν ἄν σοι " ὕδωρ ζῶν. | Λέγει αὐτῷ ἡ γυνή, Κύριε,
9
ΕἸΣΙ οὔτε ἄντλημα ἔχεις, καὶ τὸ φρέαρ ἐστὶ βαθύ: πόθεν οὖν ἔχεις τὸ ὕδωρ τὸ ζῶν ;
Ve de 12 AY ‘ , cel a ε A > Q 4 εξ αι ΝΥ », a
wa. Μὴ σὺ μείζων εἶ τοῦ πατρὸς ἡμῶν ᾿Ιακὼβ, ὃς ἔδωκεν ἡμῖν τὸ φρέαρ, Kat
Jer. 3. 13. ὑτὸς ἐ 3 ἊΨ Noe εν 3. A Ν ὰ θρέ Ε ῦ; 1514. 4
oder 318. αὐτὸς ἐξ αὐτοῦ ἔπιε, καὶ of viol αὐτοῦ καὶ τὰ θρέμματα αὐτοῦ ; πεκρίθη
eae A les ΄
᾿Ιησοῦς καὶ εἶπεν αὐτῇ, Πᾶς ὁ πίνων ἐκ τοῦ ὕδατος τούτου διψήσει πάλιν"
‘h. 6. 27, 35. ἊΝ
δ 088,8. 14 Βς δ᾽ ἂν πίῃ ἐκ τοῦ ὕδατος, οὗ ἐγὼ δώσω αὐτῷ, οὐ μὴ διψήσῃ εἰς τὸν αἰῶνα'
& 14. 16, 17 3 LY x v5 a δώ » A ὔ ey 2 A AY ὑὸ ε la >
Rom.8.10,11, ἀλλὰ τὸ ὕδωρ ὃ δώσω αὐτῷ γενήσεται ἐν αὐτῷ πηγὴ ὕδατος ἁλλομένου εἰς
9 δὼ. Ἀ A 9
1 σον, 15. 44,45. ζωὴν αἰώνιον. 1 Λέγει πρὸς αὐτὸν ἡ γυνή, Κύριε, δός μοι τοῦτο τὸ ὕδωρ
AY a“ Q , Lal , > A ε
mera? ba μὴ διψῶ, μηδὲ ἔρχωμαι ἐνθάδε ἀντλεῖν. 16 Λέγει αὐτῇ ὁ ᾿Ιησοῦς, Ὕπαγε
& 41. 17, .
Ps, ἐδ 9 φώνησον τὸν ἄνδρα cov, καὶ ἐλθὲ ἐνθάδε. 1 ἀπεκρίθη ἡ γννὴ καὶ εἶπεν,
ech. 14. 8. a a
Ἀφ τοῖο, τ, Οὐκ ἔχω ἄνδρα. Λέγει αὐτῇ ὁ ᾿Ιησοῦς, Καλῶς εἶπας, Ὅτι ἄνδρα οὐκ ἔχω'
x22.1,17. Ἰδ πέγτε γὰρ ἄνδρας ἔσχες" καὶ νῦν ὃν ἔχεις οὐκ ἔστι σου ἀνήρ' τοῦτο ἀληθὲς
57 16. ν h a e , , a gy , , int
κὰν ie εἴρηκας. 1 * Λέγει αὐτῷ ἡ γυνή, Κύριε, θεωρῶ ὅτι προφήτης εἶ σύ. ᾿" Οἱ
. 12. 6,7. , ea o a
RD 16-90. πατέρες ἡμῶν ἐν TH ὄρει τούτῳ προσεκύνησαν" Kal ὑμεῖς λέγετε, ὅτι ἐν ‘Iepo-
Deut. 11. 29, 30. .“ a
& 2 ΠΝ σολύμοις ἐστὶν ὁ τόπος, ὅπον δεῖ προσκυνεῖν. 7 " Δέγει αὐτῇ ὁ ᾿Ιησοῦς,
ings a
achron.7.12. Γύναι, πίστευσόν μοι, ὅτι ἔρχεται ὥρα, ὅτε οὔτε ἐν τῷ ὄρει τούτῳ οὔτε ἐν
12 Kings 17-29. “Ἱεροσολύμοις προσκυνήσετε τῷ Πατρί. 33) Ὑμεῖς προσκυνεῖτε ὃ οὐκ οἴδατε'
με. 2.3. P (ad ροσκννὴ ῳ pi. μ p'
uke 2. 47.
Rom. 8. 2. ἃ 9.4.
ἡμεῖς προσκυνοῦμεν ὃ οἴδαμεν, ὅτι ἡ σωτηρία ἐκ τῶν ᾿Ιουδαίων ἐστίν.
century.
We know that St. John wrote his Gospel in Asia (see above,
p. 206), and for the use of those Churches.
It is therefore probable, that St. John found such a mode of
reckoning in the country where and for which he wrote his Gospel,
and adapted his narrative to it.
Such a method of reckoning was not unknown in other coun-
tries. ‘‘Ipeum diem,” says Plin. N. H. ii. 79, “alii aliter observa-
vere. Cimbri ἃ meridie ad meridiem. /Egyptii et Hipparchus a
a ὑπ ἂν in bie Geapel peaks of the Jews ( Bator)
t. John, in his . ὃ 8 0 ews (οἱ ‘lovdator) as -
rated from the Christian Church (see above, p. 206, and on i. 19).
He is specially careful to record those ucts and sayings of Christ
which indicate the true character of the Jewish Sabbath (v. 9—18;
vii. 22, 23; ix. 14. 16). He alone mentions the Lord's Day by
name (Rev. i. 10). And, perhape, by the peculiar method he em-
ploys of reckoning ours, he might desire to mark the separation of
the Christian Church from the Jews, in hours as well as in days, and’
to break her off entirely from the observance of Jewish seasons as
such; and to put the Christian seasons on a footing of their own.
It would manifestly have been inconvenient that the Day of Christ's
Resurrection, the great annual and weekly festival of the Church,
should have been supposed to begin with the sunset of the seventh
day, and exd with the sunset of the first. Such reckoning would
have been historically false.
These are ments ἃ priori, in favour of the above opinion
cores St. John’s reckoning. An argument ἃ aga be may be
recognized in the fact, that this mode of reckoning has been adopted,
and 15 now used, by the principal nations of the Christian World.
For further illustration of this subject, see i, 40; iv. 52; xix. 14.
7. γυνὴ ix τῆς Σαμαρείαε)] ix is the Hebrew Ὁ, signifying’ her
origin. Cp. ἀπὸ (xi. 1).
She may be considered as a figure of the Church, coming
rie ac ands, not as yet justified t but to be justified in Christ.
ug.
— δός μοι πιεῖν] Our Lord was athirst for water, but was more
athiret for the salvation of her soul from whom He asked it, and
therefore He desired to give her living water, and to make her
athirst for it. (Aug.)
9. ob yap συγχρῶνται) It is not said that the Samaritans de-
cline all dealings with the Jews; and though our Lord said, ‘ Enter
not into a city of the Samaritans” ( Matt. x. 5), He did not command
them to 2 the Samaritans. (Chrys., Theoph.) The Jows might
buy of the Samaritans. (Sce Roseamiiller's note.
The following are passages from Rabbinical works, on the rela-
tion of the Jews to the Samaritans: ‘ Rasche ad Sota p. 515, edit.
Wagens., Samuritani panem comedere, axt vinum libere, prohibitum
mum suam recipit, eique ministrat, tlle
ezilium abire cogantur. Tanchuma fol. 43. J,
aut aceti. Bab. Kidduschin fol. 76. 1, Azyma
sunt
permissa, et per ea homo prestat officium suum tn Paschale.”
10. ὕδωρ Yo! oF ‘ustin Δί. c. Tryph. 114, where he says that
Christians joyfully die διὰ τὸ ὄνομα τῆς καλῆς πέτρας Kai ζῶν
ὕδωρ ταῖς καρδίαις τῶν δι᾿ αὐτοῦ ἀγαπησάντων τὸν πατέρα
ζῶν ὅλων Bpvotens, καὶ ποτιζούσης τοὺς βουλομένους τὸ τῆς
wie ὕδωρ.
14, ἐκ τοῦ ὕδατος, οὗ ἐγὼ δώσω] i.e. the Holy Spirit (Chrys.),
which he calls living water, because the Spirit is not like a stagnant
ρα a gushing spring, ever stirring the soul to good works,
— οὐ μὴ διψήσῃ] Some Editors have adopted διψήσει, from a few
MSS., e.g. A, D, L, M, A. But διψήσῃ has more MS. authority,
and τὸ bende as intimating that he shall be preserved from thirst
by divine power.
Οὐ μὴ διψήσει would signify only ‘he will not thirst ν᾿ but Christ
says that he shail not thiret; I will give him living water, by which
he shall be preserved from thirst. a vi. 35, where the same obeer-
vation is applicable. Cp. viii. 51. 53, θάνατον ob μὴ θεωρήσῃ-
ov mh γεύσηται θανάτου: he shall never see, never taste death.
I, Who alone can, will preserve him from it.
The future is rightly preserved by the Editors in viii. 12, where
the sense is ‘he τοῦδ not walk in darkness.’
19. θεωρῶ ὅτι προφήτης εἶ σύ] Obs. od emphatic.
The woman does not excuse herself, but confesses Christ (Carys.),
who dwells on the particulars in which this Samaritan woman, in her
intercourse with Christ, affords profitable instruction to Christians.
20. τῷ ὄρει τούτῳ] Gerizim. Elz. has τούτῳ τῷ dou. But
the reading of the text is that of A, C, D, H, K, 1, 3, V, and is
preferable.
21. ἔρχεται ὥρα] He removes the notion of any special privi-
leges guaranteed to either of the two rival Cities and Mountains, and
says,
he hour is pening of evangelical doctrine, when the words of
the Prophe‘s will be fulfilled, and the shadows of types will pass
away, and all local distinctions be abolished, and the Truth will
illumine the hearts of all believers with its pure light in the true
Sion, the universal Church of Christ, where true spiritual worship is
offered to God. (Origen. Chrys.)
22. ὑ. προσκυνεῖτε ὃ οὐκ οἴδατε] Because ye regard God as
local and particular; and ταϊπρὶς His worship with that of Idols;
but we worship the one Lord of all. (Chrys.) ᾿
On the heathen Origin, History, and idolatrous Worship of the
Samaritans, see an excellent essay in Mede's Works, I. Disc. xii.
p. 46, and Liicke here, i. pp.
ἡ σωτηρία ix τῶν
Ἰουδαίων] Obes. ἡ σωτηρία, the pro-
ST. JOHN IV. 23—38.
221
23 ™° ANN’ ἔρχεται apa, καὶ νῦν ἐστιν, ὅτε οἱ ἀληθινοὶ προσκυνηταὶ προσκυνή- τὰ Phils. 3.
σουσι τῷ Πατρὶ ἐν πνεύματι καὶ ἀληθείᾳ: καὶ γὰρ ὁ Πατὴρ τοιούτους ζητεῖ
\ a 3. » Ho A ε , Ν AY a 2 Ν
TOUS προσκυνοῦντας αὑτόν. Πνεῦμα ὁ Θεός: καὶ τοὺς προσκυνοῦντας αὐτὸν
n 2 Cor. 8. 17.
ἐν πνεύματι καὶ ἀληθείᾳ Set προσκυνεῖν. * Λέγει αὐτῷ ἡ γυνή, Οἶδα ὅτι
Μεσσίας ἔρχεται: (ὁ λεγόμενος Χριστός) ὅταν ἔλθῃ ἐκεῖνος, ἀναγγελεῖ ἡμῖν
πάντα. 5." Λέγει αὐτῇ ὁ ᾿Ιησοῦς, ᾿Εγώ εἶμι, ὁ λαλῶν σοι. ~ Kai ἐπὶ τούτῳ
och. 9. 87.
ἦλθον οἱ μαθηταὶ αὐτοῦ, καὶ ἐθαύμαζον ὅτι μετὰ γυναικὸς ἐλάλει’ οὐδεὶς μέντοι
εἶπε, Τί ζητεῖς; ἢ τί λαλεῖς per αὐτῆς; 8. ᾿Αφῆκεν οὖν τὴν ὑδρίαν αὐτῆς
μ γυνὴ, καὶ ἀπῆλθεν εἰς τὴν πόλιν, καὶ λέγει τοῖς ἀνθρώποις, 3 Δεῦτε, ἴδετε
ἄνθρωπον ὃς εἶπέ μοι πάντα ὅσα ἐποίησα: μήτι οὗτός ἐστιν ὁ Χριστός;
80 "EENNO 3 a aN . ¥ a >.
ον ἐκ τῆς πόλεως, καὶ ἤρχοντο πρὸς αὐτόν.
Ἔν δὲ τῷ μεταξὺ ἠρώτων αὐτὸν οἱ μαθηταὶ, λέγοντες, “PaBBi, φάγε.
δ Ὃ δὲ εἶπεν αὐτοῖς, ᾿Εγὼ βρῶσιν ἔχω φαγεῖν ἣν ὑμεῖς οὐκ οἴδατε. 83 Ἔλεγον
οἱ μαθηταὶ πρὸς ἀλλήλους, Μή τις ἤνεγκεν αὐτῷ φαγεῖν ; ὃ. " Λέγει αὐτοῖς
p Job 23. 12.
ch. 17. 4.
ὁ ᾿Ιησοῦς, ᾿Εμὸν βρῶμά ἐστιν, ἵνα ποιῶ τὸ θέλημα τοῦ πέμψαντός με, καὶ
τελειώσω αὐτοῦ τὸ ἔργον. ὅὅ. “Οὐχ ὑμεῖς λέγετε, ὅτι ἔτι τετράμηνός ἐστι,
ᾳ Matt. 9. 37.
Luke 10. 3.
καὶ ὁ θερισμὸς ἔρχεται ; ἰδοὺ, λέγω ὑμῖν, ἐπάρατε τοὺς ὀφθαλμοὺς ὑμῶν, καὶ
θεάσασθε τὰς χώρας, ὅτι λευκαί εἰσι πρὸς θερισμὸν ἤδη. 85 Καὶ ὁ θερίζων
μισθὸν λαμβάνει, καὶ συνάγει καρπὸν εἰς ζωὴν αἰώνιον, ἵνα καὶ ὁ σπείρων
ὁμοῦ χαίρῃ καὶ ὁ θερίζων. ὅ1 Ἔν γὰρ τούτῳ ὁ λόγος ἐστὶν ὁ ἀληθωὺς, ὅτι
ἄλλος ἐστὶν ὁ σπείρων, καὶ ἄλλος ὁ θερίζων. ὅ8. ᾿Εγὼ ἀπέστειλα ὑμᾶς θερίζειν
oe: δ eames for the Saviour arises from Judes. See also Rom.
ix.
24, Πνεῦμα ὁ Osos] Hence they are refuted who understand
literally the figurative expressions of Scripture concerning the Lord ;
e.g. the arm, the eyes, the feet, the wings of God: “ Who is a
Spirit?” (Oriyen.) God ἰδ ἃ spirit. He thus condemns the formal
and carnal worship of the Jews, and teaches men to offer themselves
a living sacrifice to God. (Chrys.)
— ἐν πνεύματι καὶ ἀληθείᾳ] The Samaritans regarded God as
limited by space, and the Jews were studious mainly of external
forme in worship, and neglected the spirit: they dwelt on a and
figures which were only images of truth; but the true worshippers
will differ from both, because they will worship God im Spirit and in
Truth, In Spirit, that is, in holiness and righteousness of life; and
in Truth, that is, not in heresy, but in soundness of faith. There
will not only be a change in the place (τόποι), but in the mode
(τρόποι) of worship. And the hour of this change now ts. (Theonph.)
, Μεσσίας ἔρχεται) The Jews cuntend for their temple, on
Moriah, we for our mountain, Gerizim. The Messiah will come and
teach us how to worship. (Aug.) ‘That the Samaritans expected a
Messiah appears from the fact, that Dusitheus arose among them, and
pretended to be the Christ. Cp. Origen (tom. 13).
This woman, who only knew the Five Books of Moses, expected
the Messiah. The knowledge of the Samaritans on the subject was
robably derived from Gen. iii. 15, and the prophecies of Jacob,
en. xlix. 8. 10, and of Balaam, Numb. xxiv. 7—9. 17, and the
words in Deut. xxxiii. 7 (cp. Deut. xviii. 15). Hence our Lord said
to the Jews, If ye had believed Moses, ye would have believed Me.
(John v. 46.) 3
— ἀναγγελεῖ] ‘will teach us.” Therefore the Samaritan woman
had a clearer idea of the character of the Messiah than the Jews, who
looked for a temporal Prince.
26. ἐγώ εἰμι, ὁ λαλῶν σοι] The Jews said to Christ (John x.
24), If thou be the Christ, tell us plainly, and He did not reveal
Himself to them; and yet He says to the woman, “I am He.”
Whence this difference? Because they asked in malice, she in sim-
licity; and because there were no Pharisees and Chief Priests in
Recnarta, who would pervert this knowledge into an occasion of
hatred inst Him; and because He foreknew that the Samaritans
would believe in Him. Cp. Matt. xvi. 20.
27. ἐθαύμαζον} ‘stood wondering;’ the reading of A, B, C, D,
G, K, L, M. . has ἐθαύμασαν, which is less expressive.
— μετὰ γυναικός] ‘with a woman;’ which the Jewish Rabbis,
ben despised women, did not willingly do. (Light/:, Schvetigen
ere. :
— οὐδεὶς μέντοι) A silent intimation of awe for their Master.
See on Mark x. 24. Luke v. 7. John xii. 21, 22.
28. ἀφῆκεν τὴν ὑδρίαν] Our Lord employed this woman as an
Apostle to her own city. (Origen.) And she would not have them
trust implicitly in her own report of Him, but she said to them,
Come and see. And she did not tell them that He had declared
Himself to be the Christ, lest perhaps they might refuse to come,
but she said, come and see a man, ὅς. Js not this the Christ?
(Chrys.
29. δεῦτε, ἴδετε] This woman of Samaria was wiser and more
courageous than the master of Israel, Nicodemus, with whom Jesus
had dicoursed on the same subject. He did not fetch others, or
declare himself openly as a disciple. She brought a City to Chriet.
(Chrys. on v. 13.)
832. ἐγὼ βρῶσιν ἔχω
which Christ hungers. Ch > ΤΙ :
86. τετράμηνος) sc. χρόνος. (Lobeck, Phryn. p. 549.) So A, B,
Ἂ »K,L,M,8, Υ. Elz. has τετράμηνον.
It would seem that this was in December. As Kuin. observes
(and cp. Wieseler, Synopse, p. 214. Meyer, p. 133), ‘ Perquam
autem probabile est, Jesum, qui ἃ rebus obviis et in seneus incur-
rentibus argumenta atque imagines desumere soleret, eminus con-
spexisse hominem, qui sementem faceret, atque ea que h. 1. Jeguntur
dixisso mense Decembri, chm hordeorum facerent sementem. Alia
semina maturids, alia serids terre committebantur. Quod hordeum
attinet, illis in regionibus Orientis inter sementem et messem inter-
vallum quatuor mensium interjectum est, vid. Walchii Calendarium
Palestine p. 25. Buh/ii Calendarium pp. 23, 25. Ante hordewm nihil
metebatur; primitie hordei festo Puschatos, mense Nisan, nostro
Aprili Deo offerebantur, vid. Levit. xxiii. 10. Joseph. Ant. iii. 10,
quibns oblatis falx in segetem immittebatur; et primitie ¢tritics
esto Pentecostes offerebantur. v. Levit. xxiii. 17. Hordei igitur
sementem faciebant mense Cisleu, nostro Decembri.”
— ἐπάρατε τοὺς ὀφθαλμούς) ‘Lift up your eyes and see.’
You can calculate by the aspect of the fields how many months
it wants to the visible harvest; but I say to you, Lift up the eyes of
your heart, and behold the spiritual harvest present before you; He
sees a multitude of the Samaritans coming to hear Him, and He
calle them fields white to Harvest. (Chrys., clara
He has also a ic view of the harvest gathered in Samaria,
soon after His Ascension into heaven ; on which sec Acts viii. 1—14,
and note there, and on Acts viii. 17. Cp. note on John xii. 20, 24.
36. ὁμοῦ χαίρῃ} Their labours were at different times, the reward
will be given at once. (Origen.)
87. ἄλλος ὁ σπείρων) The Patriarchs and Moses, and the Pro-
pres of the Old Testament had sown the seed; the Apostles of the
ew rep: the harvest. (Origen, who quotes Matt. xiii. 17; xii. 42.
ΜῊΝ iii. 5. Dan. viii. 27, Isa. xxix. it Cyril, Chrys., Aug., Theo-
ence we see that the New Testament is not contrary to the
Old (as the Marcionites and Manicheans vainly say), but the Old
eer to the New, and the New the fulfilment of the Old.
(Chrys., mee Thevphyl.) And finally the World's Harvest will be
reaped by the angels of heaven, who will gather in the sheaves of
wheat from the field of the Church, tilled by Christ's ministers
rom the beginning; and many will come from the East and from
the West, and will sit down with Abraham, Isaac, and Jacob, in the
Kingdom of Heaven. ( Matt. viii. 11.) Cp. Aug. here.
Our Lord Himeelf, it is probable, was now reaping in fields
prepared for the harvest by the preaching of John the Baptist, now in
rison. See on iii. 25.
88. θερίζειν) Our Lord, by His example in thie chapter, teaches
us to spiritualize all the ordinary incidents of life. He site at a well-
φαγεῖν) Our salvation is the meat for
rys.
ST. JOHN IV. 39—53.
ὃ οὐχ ὑμεῖς κεκοπιάκατε' ἄλλοι κεκοπιάκασι, Kal ὑμεῖς εἰς τὸν κόπον αὐτῶν
3 ,’ 89 > δὲ lal fa > [2 Ss 9 » > 9. "Ν aA
εἰσεληλύθατε. Ex δὲ τῆς πόλεως ἐκείνης πολλοὶ ἐπίστευσαν εἰς αὐτὸν τῶν
Σαμαρειτῶν, διὰ τὸν λόγον τῆς γυναικὸς μαρτυρούσης, Ὅτι εἶπέ μοι πάντα
΄ » » 40¢ ἦν BO ᾿ ay ε a 2 + 2s a
ὅσα ἐποίησα. ‘As οὖν ἦλθον πρὸς αὐτὸν of Σαμαρεῖται, ἠρώτων αὐτὸν μεῖναι
παρ᾽ αὐτοῖς" καὶ ἔμεινεν ἐκεῖ δύο ἡμέρας. *! Καὶ πολλῷ πλείους ἐπίστευσαν
διὰ τὸν λόγον αὐτοῦ, 42 " τῇ τε γυναικὶ ἔλεγον, Ὅτι οὐκέτι διὰ τὴν σὴν λαλιὰν
πιστεύομεν: αὐτοὶ γὰρ ἀκηκόαμεν, καὶ οἴδαμεν ὅτι οὗτός ἐστιν ἀληθῶς ὁ σωτὴρ
(3) 48 Μετὰ δὲ τὰς δύο ἡμέρας ἐξῆλθεν ἐκεῖθεν, καὶ ἀπῆλθεν εἰς τὴν
(Ὁ ““' Αὐτὸς γὰρ ᾿Ιησοῦς ἐμαρτύρησεν, ὅτι προφήτης ἐν τῇ
(32 45 Ὅτε οὖν ἦλθεν εἰς τὴν Γαλιλαίαν, ἐδέξαντο
αὐτὸν οἱ Γαλιλαῖοι, πάντα ἑωρακότες ἃ ἐποίησεν ἐν ἱΙεροσολύμοις ἐν τῇ ἑορτῇ"
Ga) “5 “Ἦλθεν οὖν πάλιν 6 ᾿Ιησοῦς εἰς
τὴν Κανᾶ τῆς Γαλιλαίας, ὅπον ἐποίησε τὸ ὕδωρ οἶνον. Καὶ ἦν τις βασιλικὸς
οὗ ὁ vids ἠσθένει ἐν Καφαρναούμ. “1 Οὗτος ἀκούσας ὅτι ᾿Ιησοῦς ἥκει ἐκ τῆς
Ιουδαίας εἰς τὴν Γαλιλαίαν ἀπῆλθε πρὸς αὐτὸν, καὶ ἠρώτα αὐτὸν ἵνα καταβῇ
rch. 17, 8.
τοῦ κόσμον, ὁ Χριστός.
ematt.13.87. Γαλιλαίαν.
ch. /. |.
Mark 6. 4. 90 », Ν > »
Μμχδ.. ὋἼἰδίᾳ πατρίδι τιμὴν οὐκ ἔχει.
x 3 Ν ‘ > ‘ ε ,
tch.121,1. καὶ αὐτοὶ γὰρ ἦλθον εἰς τὴν ἑορτήν.
ul Cor. 1. 22.
be 3
καὶ ἰάσηται αὐτοῦ τὸν υἱὸν, ἤμελλε γὰρ ἀποθνήσκειν. 43" Εἶπεν οὖν ὁ ᾿Ιησοῦς
πρὸς αὐτόν, Ἐὰν μὴ σημεῖα καὶ τέρατα ἴδητε, οὐ μὴ πιστεύσητε. “9 Λέγει
πρὸς αὐτὸν ὁ βασιλικός, Κύριε, κατάβηθι πρὶν ἀποθανεῖν τὸ παιδίον μον.
50 Λέγει αὐτῷ 6 ᾿Ιησοῦς, Πορεύου 6 vids σον ζῇ. Καὶ ἐπίστευσεν ὁ ἄνθρωπος
τῷ λόγῳ ᾧ εἶπεν αὐτῷ ὁ ᾿Ιησοῦς, καὶ ἐπορεύετο. ὅδ᾽ ΓἬδη δὲ αὐτοῦ κατα-
βαίνοντος, οἱ δοῦλοι αὐτοῦ ἀπήντησαν αὐτῷ, καὶ ἀπήγγειλαν λέγοντες, Ὅτι
ε A A δὲ" , 4 3 2A “ ν > ὦ , é
ὁ παῖς σον ζῇ. Ἐπύθετο οὖν παρ᾽ αὐτῶν τὴν ὧραν ἐν 7 κομψότερον ἔσχε:
καὶ εἶπον αὐτῷ, Ὅτι χθὲς ὦραν ἑβδόμην ἀφῆκεν αὐτὸν ὁ πυρετός. ὅδ [Ἔγνω
side, and He makes it an occasion for speaking of living water. The
disciples ask Him to eat. His meat and drink is to do the will of
God. It wants four months to harvest. He sees the Samaritans
coming to Him. He foresees that they will believe in Him; they
are fields whitening to the harvest, yielding = crop from the seed
sown by Moses 1500 years before.
See this duty of Christianizing every occasion of life, illus-
trated in the Rev. Robert Cooke's Exhortation to Ejaculatory Prayer,
edited by W. Jones of Nayland, Lond. 1797.
40. οἱ Σαμαρεῖται, ἠρώτων αὐτὸν] The Jews, although they
saw His miracles, rejected Him in pride, malice, ‘and vain-glory ; but
the Samaritans, among whom He wrought no miracle, desired to
retain Him with them, and believed on Him.
— ἔμεινεν) Jesus remains with those who desire Him to stay
with them, particularly if they come forth out of the city, and pray
Him to enter and abide with them. rigen.
- Observe how these Samaritans were blessed in their subsequent
history. See the notice of this place in St. Stephen's pene Acts
vii. 16), and the mission of Philip the Deacon, and of the Apostles
.Poter and John to Samaria ( Acts viii. 5).
To “him that hath shall be given” (Matt. xiii. 12). And it is
remarkable that the site of Sichem is still well known, and its condi-
tion pomperstirely fruitful and pootverea, vat the great city of the
unthankful Capernaum has vanished, and no one can accurately tell the
sites of Chorazin and Bethsaida. See Matt. xi. 2/23, Luke x. 15.
42. λαλιάν] In α good sense. Cp. viii. 43, and see on Mark
xvi. 19.
— πιστεύομεν] At first mer had some belief from the woman's
testimony (John iv. 39), now they believe because they had heard
Him themselves. So it is with those who are brought to Christ
yy Christian friends, and by the Pesching of the Chnistian Church.
hey believe through that rt, thon Christ abides with them, and
He gives them the pi ts of love; they are convinced, and know, b
ss own experience, that He is indeed the Saviour of the worl
ug.
ieee Hooker, 11. iv. 3, and III. viii. 14; and the Editor's re-
marks on the Canon of Scripture, Lect. i. pp. 21—26, on the manu-
ductory office of the Visible Church of God, even from the begin-
ning, in bringing the world to Christ, in Holy Scripture, where He
abides with us, and confirms, settles, and stablishes us in the faith.
48, 44. εἰς τ. Γαλιλαίαν---αὐτὸς γὰρ Ἰησοῦς) The interpretation
of St. Cyril here, and others of the ancients, is that our Lord went
away (ἀπῆλθεν) into Galilee, passing y (ταρατρέχων His own
πατρίδα, Naxareth,sec Matt. xiii. 54. 57. Mark vi. 1. 4. Luke iv.
, 24, where Nazareth is designated the πατρὶς of Christ; for even
Jesus Himeelf (αὐτὸς), the greatest of all Prophets, witnessed that a
Prophet hath not honour in his own country. Hence we find Him
at » which is nurth of Nazareth, so that our Lord in coming from
Samaris must have avoided Nazareth. Cana had profited doubt-
less by His first miracle there, while the Nazarenes been offended
at Him (Luke iv. 23, 24). St John takes for aes that Nazereth
was already known by his readers as the πατρίς of Christ, from the
earlier Gospele (Matt. xiii. 54. Mark vi. 1. Luke iv. 23). Nazareth
in Galilee is contrasted here with Galilee generally,—as Jerusalem,
the copie of Judea, is contrasted by St John with Judee, iii. 22.
If this is not the true sense, perhaps (with Tholuck, Olskausen,
and others) we may consider γὰρ as explanatory of ihe groeees on
which the Galilwans, our Lord's countrymen, received Him. They
did not receive Him, as might have been expected, on account of His
miracles eae χὰ in Galilee, 6. g. at Cana; “for He Himself wit-
neseed that a Prophet has no honour in His own country.”
The Samaritans received Him without a miracle. But the Gais-
leans did not receive Him for the miracles which He had wrought in
Galilee ; they received Him for what He had wrought at Je lem, at
the Feast; “for they themselves went up to the Feast.” Therefore, in
receiving Him they paid indirect gy to themselves. ‘“ We have
been at Jerusalem,” they said; “we have been at the Feast; we
know what He did there; wo authorize His reception.” They as it
were patronize Him, and consider His tion as due to their own
influence. So it is now. Many receive Christ, many honour Chrie-
tianity,—not for His sake and the Gospel's, but in a spirit of vanity,
egotism, and in love for themselves, How few love Christ for the
sake of Christ !
48. βασιλικός] Probably a courtier, or officer of Herod Anti
the passages from J in the notes of Krebs, Rosenm
and Kein.
47. καταβῇ] Come down, i. e. to the sea-side.
The nobleman had some faith, but it was feeble, in that he did
not think that Christ could give health to his eon after his son's
death, or unless Christ were present in pereon (Chrys.); yet Christ
did not reject him, but did more than he asked.
50. πορεύου] i. 6. Go in “πὶ Hebraism. Contrast the faith
of the centurion (Luke vii. 2) with that of the courtier, and Christ's
conduct to each. Our Lord would not go dows at the desire of the
noblemun to heal his son, but He offered to go down to heal the ser-
want of the centurion (Matt. viii. 7). He thus teaches us, that what
is lofty in man's sight is low in His eyes, and the reverse.
. κομψότερον ἔσχεἾ “ κομψότερον Theophylactus interpretatus
est βέλτιον καὶ εὑρωστότερον, εἰ apud Arrian. Epictet. iii. 10, οἱ δὲ
invicem untur formule κομψῶς ἔχειν atque κακῶν ἔχειν, verbs
ibi sunt: ὅταν ὁ ἰατρὸς εἰσέρχηται, μὴ φοβεῖσθαι τί εἴπῃ" μηδ᾽
ἂν εἴπῃ, κομψῶς ἔχεις, ὑπερχαίρειν' und’ ἂν εἴπῃ, κακῶς ἔχεις,
seve siel edi, A, C, Ὁ, K, Ly which may be the true reading,
-- τ is, A, C, Ὁ, K, L, which may 6 true a
“ Moris: χθὲς ---'Αττικῶς, ἐχθὲε --- Ἑλληνικῶς v. ibi Piersonne
p. 402, Etymol. M. ἐχθὲς καὶ χθές. Οἱ ᾿Αττικοὶ χθὲς, οἱ δὲ κοινοὶ
’
ST. JOHN IV. 84. V. 1—4.
223
οὖν ὁ πατὴρ ὅτι ἐν ἐκείνῃ τῇ ὥρᾳ ἐν ἦ εἶπεν αὐτῷ ὁ ᾿Ιησοῦς, Ὅτι 6 vids σον ζῇ:
καὶ ἐπίστευσεν αὐτὸς καὶ ἡ οἰκία αὐτοῦ ὅλη.
54 Τοῦτο πάλιν δεύτερον σημεῖον
ἐποίησεν ὁ ᾿Ιησοῦς, ἐλθὼν ἐκ τῆς ᾿Ιουδαίας εἰς τὴν Γαλιλαίαν.
V. (Ὁ "" Μετὰ ταῦτα ἦν ἑορτὴ τῶν ᾿Ιουδαίων, καὶ ἀνέβη ὁ ᾿Ιησοῦς εἰς $c 3.15.
Ἱεροσόλυμα. 3 Ἔστι δὲ ἐν τοῖς Ἱεροσολύμοις ἐπὶ τῇ προβατικῇ κολυμβήθρα,
Deut. 16. 1.
ἡ ἐπιλεγομένη Ἑβραϊστὶ Βηθεσδὰ, πέντε στοὰς ἔχουσα. ὃ Ἔν ταύταις κατ-
έκειτο πλῆθος πολὺ τῶν ἀσθενούντων, τυφλῶν, χωλῶν, ξηρῶν, ἐκδεχομένων τὴν
τοῦ ὕδατος κίνησιν. *”Ayyehos γὰρ κατὰ καιρὸν κατέβαινεν ἐν τῇ κολυμβήθρᾳ,
ἐχθές. Hesych. χθὲς, ἐχθές. Sed noc Attici δἰ ἰοτᾶ form& ἐχθὲς, qua
cated Greci usi sunt, ἃ abstinuerunt, vid. Aristoph. Plut. ν. 885.
1047, et inter ad Thom. Mag. ἣν 913, νη." (Κωΐκ.)
- ὥραν ἑβδόμην] ‘seven in the evening.” It is not probable that
the father should have delayed #0 long as he would have done if it
‘was one o'clock Ἐπ Indeed it is distinctly said, ἐπορεύετο, v. δ0.
The position and distance of Cana and Capernaum are not certainly
known. (See Winer, i. pp. 210. 648.) But it is almost universally
, that they were not more than twenty-five miles apart; and
y cannot have been very far asunder ; for the nobleman, who had
left his son, as he thought, at the pet of death, says to Christ,
“ Come down ere my child die” (ov. 47—49).
If this ὥρα ἑβδόμη was seven in the evening, we need not be sur-
prised that the father did not arrive till next we (v. 52, x vis).
On the Aoxrs of St. John, see above on v. 6.
— ἀφῆκεν αὐτὸν ὁ πυρετό:) He was restored from the point of
an i) an instant, which could only be done by divine power.
rys.
58. ἐπίστευσεν] There are degrees in faith as in other virtues ;
the nobleman's faith began when he came to Christ, it increased when
our Lord said, “ Thy son liveth,” it was completed when his servants
told him “‘ yesterday at the seventh hour the fever left him.” (Bede. )
Cu. V. 1. ἦν ἑορτή] A feast of the Jews. Some MSS. (6. g.C, E,
F, L, M, A) prefix ἡ. What feast was this? It does not seem to have
been the Passover. When the Evangelist speaks of that feast he de-
scribes it by that name. See ii. 23, ἐν τῷ πάσχα, ἐν τῇ ἑορτῇ. So
again in the next chapter to the present, τὸ πάσχα ἡ ἑορτή. Seealso
xiii. 1, In like manner he describes the feast of Tabernacles, vii. 2,
ἡ ἑορτὴ τῶν '᾿Ιουδαίων ἡ σκηνοπηγία.
If, then, this feast had been either the Passover or the Feast of
Tabernacles, it is probable that it would have been specified as such
in this place, as in others of the Gospel. It is remarkable, that nei-
ther St. John nor ory the Evangelists ever mention by rame the
third great Festival, that of Pentecost. Would they reserve that to be
associated uniquely in the mind of their readers, with the presence
and gift of the Holy Ghost, after the Ascension of Christ? (Acts
ii. 1.
hat the Feast here referred to was one of the three great Feasts,
seoms to be iaplied in the words καὶ ἀνέβη ὁ ᾿Ιησοῦς εἰς ‘Lepood-
λυμα (υ. 1), ὁ fact that the other two Feasts are mentioned by
name by St. John, and the Feast of Pentecost is not, appears to sug-
gest the conjecture that the ἑορτὴ here alluded to was the Feast of
Cyril, Bpiph., Chrye, Τίνα! Bathym. So cleo Brosnan, Mats
, Epiph., ἮΝ ta 20 Erasmus,
nat., Culvin, Bengel. ὃς Treneeus (ii. Ὧν. and Origen, call it the Pass-
over; and 10 Eusoiius, Theodoret, Greswell, Robinson, and others.
Keppler, Wieseler, Neander, Olshausen, and Meyer, think it was the
Feast of Purim (in March).
If this Feast was the Feast of Pentecost or the Feast of Pass-
over, then our Lord's ministry lasted for about three years and a half,
containing four Passover, as follows :
A ver when He cleansed the Temple, ii. 13.
A Pectsoeat or Passover here, v. 1 (: a winter, see note on
iv. 35, following the Passover of chap. ii. 13).
A third Passover connected with the miraculous feeding, and
preceding the discourse on the Eucharist, vi. 4.
The fourth Passover, at which He suffered, xiii. I.
Jesus went up to the Feasts at Jerusalem to show His reverence
for the Law of Moses, and in order to preach to the multitudes who
were then assembled at Jerusalem. ( .)
2. τῇ προβατικῇ)] προβατικὴ κολυμβήθρα, probatika piscina, a
shoop peal age. Facet: a Such dee cheuily ot ee
which had been sacrificed were washed (Teel τ. 1), But modern
eres a νΝ πόλη ἀὔεν προβατική. (See Nehem. iii. 1. 82;
i, 39. i mt, i. p. 666.
- For a Homily on thls miracle see St. Cyril. Hieros. pp. 336—344.
— κολυμβήθρα] Water of iteelf has no power of healing either
y or But this pool, stirred by an angel, was endued with
curative power. It may be regarded as a figure of Christian baptism,
which derives its energy from God, and heals the diseases of the
soul. And by the cures visibly wrought on the body, with water
when stirred by an Angel, by the operation of Divine power, Christ
leads us to believe in the operations which He assures us are wrought
by the Lord of Angels on the soul, in the Secrament of Baptism by
ater. To this pool of Baptism all mankind is invited, and ev:
one may step in and be h and its virtue is never ἐπ νη λα
(Chrys. Aug. Serm. 124, 125.
Ἑβραϊστί) See above, on i.
— Βηϑεσδά] " House of mercy ;’ mg (beth), ‘domes et TON (chesed)
beneficentis.” See Lightfoot Chorog. and Harmony on John v. &
vol. i. pp. 666. 670.
— πέντε στοάε] five arcades; probably the whole building was
of a pentagonal form, the pool being in the middle, to which there
wae access from the five sides, covered with roofs, supported on
columns. See v. 13,
The porch of Bethesda, with its πέντε στοαὶ, has been regarded
as emblematic of the Jewish nation, which lay sick and impotent in
the ΓΝ of the Pentateuch ; and Christ came to give them health in
the Gospel. (Cp. Axg.)
3. πλῆθοε)] The work of Christ, in healing the soul, is far greater
than that which He wrought in pealing men's bodies. But because
the soul of man did not as yet know Christ, by whom she was to be
healed; and because man has eyes in the body so as to be able to sce
bodily acts, and had not as yet eyes in the heart, so as to see God,
therefore Christ wrought works of healing that were visible on the
body, in order that the soul, which could not as yet see Him, might
be healed by Him. He therefore entered the porch where a t
multitude lay, and chose one (who had been long there, and no
one to put him into the pool), to heal him. (Axg.
He restored Him to vigour immediately; and gave a public
proof of the miracle. How great is the difference in the health
restored by Christ, and that which we receive by the ministry of
Physicians! (Beas, Theoph.)
— ἐκδεχομένων---κίνησιν is omitted by A*, B, C*, L, α few
cursive MSS., and the ancient Cureton Syriac.
As to the words ἐκδεχομένων τὴν τοῦ ὕδατος κίνησιν, they
state nothing which is not known from v.7. And no good reason
can be assigned for which they should have been omitted, if they
had been in the original text of the Gospel. But they may have
been left out in inadvertence from some ancient copy, and so never
have found their way into the transcripts from it.
This seems more probable than that these words should have
been added as a gloss’to some early copy, and from that one source
have been diffused into the immense majority of copies where they
are now found.
4. ἀγγελοι--νοσήματι) These words are not found in MSS.
B, C*, Ὁ, nor in a few cursive MSS., nor in the Cureton Syriac, but
they were in copies of this Gospel in the time of Tertullian (de
Bapt. 5, adv. Jud. 13), and are quoted by Chrys., Cyril, Auxg., and
others. the evidence on the subject in Tregelles, Acct. of MSS.
pp. 243—246, and in Scholz, Tisch., and A/f. here.
As to this verse, which is found in the vast monty of copies,
some reasons might be alleged why it should have inserted by
transcribers. They might have been desirous to assign a cause for
the phenomenon. On the other hand, reasons no less valid might
weigh with them for its omission. Who had seen the Angel? What
Jewish writer had recorded his appearance and operation? These are
questions which might have been urged by sceptice of old, as now,
and the easiest way of removing the objections might seem to be to
omit the words. We know that this feeling operated so strongly
with some critics of old, as to lead them only to omit a few words,
but even to reject entire Books of the Sacred Canon, e.g. the Epistle
to the Hebrews and the Apocalypse (see the Editor's Lectures on
the Canon, pp. 213. 246. 330, 2nd edit.).
The evidence of the MSS. being, on the whole, so strong in favour
ieee χορθο it rier Sa iclmeday ie rey pgs by
mann ; but asa interpolation,” by Meyer.
As to the internal teaching G the verse, it will be observed that
it does not say that the Angel was visiile; and therefore no objection
against its insertion can grounded on the silence of profane
writers. .
It seems also a worthy exercise of Divine Revelation, to lead
human Philosophy to what are Physical Phenomens, as bei:
not produced by natural Laws, though they may be regulated pois ἡ
ing to them, but as effected by divine Agency; in a word, to elevate
ie beeen aie ποδὶ ὑμο. lower level of material Mechanics to the
igher region of spiri cs.
᾿ Here also me have a irae view of the dignity of the Medical Pro-
fession. We see the mini of the Physician, and the visible
means and appliances used by him for the restoration of health. But
by such Scriptures as these, the Holy Spirit teaches us to look at the
invisible power of the Great Physician acting by this agency; and to
ascribe all their success to Him,—“‘ Jesus Christ maketh thee whole.”
(Acts ix. 34.)
So it is also in the World of Grace. We see the Bread and
Wine in the Holy Eucharist; and we see the Water in the Sacrament
of Baptism. But the Holy Spirit in Holy Scripture lifts up the veil
224
ST. JOHN V. 5—17.
καὶ ἐτάρασσε τὸ ὕδωρ' ὁ οὖν πρῶτος ἐμβὰς μετὰ THY ταραχὴν τοῦ ὕδατος
ε AY 9. » et 4, a ,
ὑγιὴς ἐγίνετο, ᾧ δήποτε κατείχετο νοσήματι.
5*Hy δέ τις ἄνθρωπος ἐκεῖ
τριάκοντα καὶ ὀκτὼ ἔτη ἔχων ἐν τῇ ἀσθενείᾳ: 5 τοῦτον ἰδὼν ὁ ᾿Ιησοῦς κατα-
’ Ν ‘ 9 Av ἣν , ν λέ 7 A Θέλ ε AY
κείμενον, Kal γνοὺς ὅτι πολὺν ἤδη χρόνον ἔχει, λέγει αὐτῷ, Θέλεις ὑγιὴς
γενέσθαι ; ἴ ᾿Απεκρίθη αὐτῷ 6
ἀσθενῶν, Κύριε, ἄνθρωπον οὐκ ἔχω, ἵνα, ὅταν
ταραχθῇ τὸ ὕδωρ, βάλῃ με εἰς τὴν κολυμβήθραν: ἐν ᾧ δὲ ἔρχομαι ἐγὼ, ἄλλος
Ὁ Matt. 9. 6.
Mark 2. 11.
Luke 5. 2%.
ech. 9. 14.
πρὸ ἐμοῦ καταβαίνει. ὃ " Λέγει αὐτῷ ὃ ᾿Ιησοῦς, Ἔγειρε, ἄρον τὸν κράββατόν
σου, καὶ περιπάτει. 9" Καὶ εὐθέως ἐγένετο ὑγιὴς 6 av, i ἦρε τὸ
, ρ : ἐγένετο ὑγιὴς ὃ ἄνθρωπος, καὶ ἦρε τὸν
κράββατον αὐτοῦ, καὶ περιεπάτε. Ἦν δὲ σάββατον ἐν ἐκείνῃ τῇ ἡμέρᾳ.
ἃ Exod. 20. 10.
Deut. 5. 13.
Neh. 13. 19.
Jer. 17. 21, δα.
Matt. 12. 2.
Mark 2. 24,
Luke 6. 2.
σοι ἄραι τὸν κράββατον.
10 "Ἔλεγον οὖν οἱ ᾿Ιουδαῖοι τῷ τεθεραπευμένῳ, Σάββατόν ἐστιν, οὐκ ἔξεστί
80 ll > ,’ > aA «ε ’ ε aA
(ἃ) 1 ᾿Απεκρίθη αὐτοῖς, Ὁ ποιήσας pe ὑγιῆ
ἐκεῖνός μοι εἶπεν, "Apov τὸν κράββατόν cov, καὶ περιπάτει. |? ᾿Ηρώτησαν
οὖν αὐτόν, Τίς ἐστιν ὁ ἄνθρωπος ὁ εἰπών σοι, "Apov τὸν κράββατόν σου,
καὶ περιπάτει; 18 Ὁ δὲ ἰαθεὶς οὐκ ἤδει τίς ἐστιν ὁ γὰρ ᾿Ιησοῦς ἐξένευσεν,
e Matt. 12. 45.
ver. 21.
ch. 8. 11.
ὄχλον ὄντος ἐν τῷ τόπῳ.
4° Μετὰ ταῦτα εὑρίσκει αὐτὸν ὁ ᾿Ιησοῦς ἐν τῷ
ἱερῷ, καὶ εἶπεν αὐτῷ, “Ide, ὑγιὴς γέγονας: μηκέτι ἁμάρτανε, ἵνα μὴ χεῖρόν
cot τι γένηται. δ᾽ ἀπῆλθεν 6 ἄνθρωπος, καὶ ἀνήγγειλε τοῖς ᾿Ιουδαίοις, ὅτι
᾿Ιησοῦς ἐστιν ὁ ποιήσας αὐτὸν ὑγιῆ.
οἱ ᾿Ιουδαῖοι, καὶ ἐζήτουν αὐτὸν ἀποκτεῖναι, ὅτι ταῦτα ἐποίει ἐν σαββάτῳ. 7! Ὁ
fch. 14. 10.
16 Καὶ διὰ τοῦτο ἐδίωκον τὸν ᾿Ιησοῦν
δὲ ᾿Ιησοῦς ἀπεκρίνατο αὐτοῖς, Ὁ Πατήρ μου ἕως ἄρτι ἐργάζεται, κἀγὼ ἐργά-
from the unseen world, and discovers to us the ministry of Angels,
and even His own ministry, in the spiritual Bethesdas, which God
has provided for the palsied and withered soul.
If the καιρὸς mentioned by St. John in v. 4 was the season of
the Feast (as some suppose of the ancient Fathers, e.g. Ammon.
Cyril), then the thus bestowed might be typical of that after-
ward given by the Holy Ghost at the Feast of Pentecost: and this
might be a corroboration of the opinion that the ἑορτή in v. 1 was
that feast.
— κατέβαινεν) ‘was wont to descend.”
δ. τριάκοντα-- ὀκτώ] He had no one to put him in, he was pre-
vented by others, and yet he continued there. What a reproof to our
languor and despondency, and weariness in prayer, and in other
aaa for the impetration of divine grace and eternal
3 8. κράββατον) ‘grabatum,’ used only by St. Mark and St. John
in the Gospels. See Mark ii. 4. 9. 11, 12; vi. 55.
9. σάββατον The ἀν of Rest was perils chosen by Christ
as the fittest season for Divine acts of Mercy. He so led the
Law, and showed His Oneness with the Father. (Luke iv. 31—36.
38, 39. Mark iii. 1. John ix. 14.) God rested on’ that day from all
His works of creation; but on that Day of Rest’ He specially works
in doing acts of meres to the souls of His Creatures. He opera!
upon them in the public religious exercises of the Temple and the
ynagogue. Cp. v. 16; 17.
18. ὁ δὲ ἰαθεί.] A multitude of fart hie folk lay in the pose
and one was healed by Him Who could have healed them all by a
word. Why was this, but that Christ wrought rather with a view to
the healing of the soul than of the body? For the health of the body
though once restored failed again in death; but the soul once healed
passes to life eternal. And to show the blessing promised to patient
endurance, and faith, and resignation, He healed this one.
— ἐξένευσε) “ emersit, enalavit ἃ turbi tanquam ἃ fluctibus
maris ;" from ἐκνεῖν, anatare. ἐκνεύσας = ἐκκολυμβήσας, Hesych.
See Exurip. Hippol. 471, εἰς δὲ τὴν τύχην wecove' ὅσην σὺ πῶε
ἂν ἐκνεῦσαι δοκεῖς; and LXX. in Jud. xviii. 26, There is
something beautifully significant in this word as here applied to
Christ. e aerial: glided, dived forth invisibly from the waves
Ἢ iad crowd, and reappeared in the quiet harbour of the House of
He thus also proved that when arrested at Gethsemane it was
by His own will, also Luke iv. 29, 30. Jobn viii. 59.
Our Lord has now withdrawn His bodily presence from the
oc of the world, in order that we may see Him with the eye of
th.
14. εὑρίσκει αὑτὸν ὁ ᾿Ιησοῦς} εὑρίσκει, seeks for and finds ; see
i. 42; xii. 14. The man when healed went not to the market, but to the
Temple ; and there Jesus, who had coareyed Himeelf away from the
crowd, met him who had not known Him in the crowd. Jesus
from the crowd, but is found by us, and finds us, in the
Temple; God is seen in the solitude; the multitude makes a din
around us and hides Him from us; the divine vision demands reli-
gious retirement and holy peace in His house, apart from the strife of
tongues. Ps. xxxi. 20. (Cp. Ang. Chrys.
— μηκέτι ἁμάρτανε] Bodily infirmities are therefore the effects
of sin; and if we suffer for our sins, and fall again into the same
sins, we may expect that our sufferings will be worse. (Chrys)
— ἵνα μὴ χεῖρόν σοί τι γ. A, Β, 6, G, H, L, M, 8, Υ.--
Elz. τί cor; but σοι is emphatic, and is rightly placed first,—‘ to
thee who hast been healed.’
16. ἐποίει] ‘ factitabat.’
17. ὁ Mario μου ἕως ἄρτι ἐργάζεται] τὸ ἕως ἄρτι δείκνυσι
τὸ ἀϊδίως. (Athanas. adv. Arian. ἮΝ Ρ. .)—twe ἄρτι from the
Creation. en) In His reasonings on the Sabbath, our Lord some-
times speaks as man, as a human teacher (ὁ. g. Matt. xii. 3), some-
times as God. Here He speaks as God, who makes His Sun to rise
and His rain to fall, and clothes the grass of the field on the seventh
day as well as on the other six. (Chrys.) :
The man who was healed was seen by ee Jews to be doing a
corporal work on the Sabbath,—he carried Ais bed. Christ, therefore,
who had commanded him to do s0, teaches them thereby that the
ordinance of their Sabbath was tem rary and that its substance bad
now appeared in Himself, and le erefore says, “My Father
worketh hitherto, and I work.”
The Jews, understanding the law of the Sabbath in a carnal
sense, imagined that God was wearied πάτο labour of creation, and
was resting from fatigue. Think not that My Father so rested on
the Sabbath as not to work any more; but as He worketh without
labour, so I work. But it is therefore said that God rested, because
ia naa no creatures after that all things were finished. (Gen.
ii. 1,2.) :
God pre the precept of the Sabbath to be a shadow of the
future, and to signify the spiritual rest which remaineth to the people
of God (Heb. iv. 9) after this life, to the faithful who have done good
works in this t state of existence; and this reat will begin when
the six be of the world (like the six days of creation) are past; and
our Lord Himself confirmed the ees of this rest MA Testing on
vt webbie day in the grave, after He had completed His work, and
exclaimed, “ It is finished (John xix. 30). See also note on
Matt. xxviii. 1.
Our Lord says, “ My Father worketh hitherto,” because Shoup
He no longer eth new creatures, yet He works in ζογοταίπα the
Creation which was finished on the sixth day. And because the
whole fabric of the universe would be dissolved if God's operative
viet! ot | eae rule were ever withdrawn. (Aug. super
en. iv.
As Bengel says, “ What would become of the Sabbath, unless
God worked on the Sabbath?” -
11. κἀγὼ ἐργάζομαι] The Law of the Sabbath is the law of ἃ
ei ae never rests from doing good. (Theoph.) See on Luko
xiii. 16.
What my Father made, He made without fatigue, by Me, who
work without labour; and when He governs, He governs by Me.
Thus while He works I work. (Aug., Hilary de Trinit. vii.) The
Father does not work except by the power and wisdom of the Son.
(Cyril.) You think that the honour of the Sabbath has been dis-
paraged by Me; but I never should have done what I have now
done, unless I saw that the Father acts in like manner as I have
now done; He does every thing which appertains to the constitution
of the world and to the Sabbath, and does it all by Me. (Cyril.)
ST. JOHN V. 18—25. 225
Copa, δε Διὰ τοῦτο οὖν μᾶλλον ἐζήτουν αὐτὸν οἱ ᾿Ιονδαῖοι ἀποκτεῖναι, ὅτι g ch. 7.19,
οὐ μόνον ἔλυε τὸ σάββατον, ἀλλὰ καὶ πατέρα ἴδιον ἔλεγε τὸν Θεὸν, ἴσον ἘΜ. 3.8.
ἑαυτὸν ποιῶν τῷ Θεῷ. 19 "᾽Απεκρίνατο οὖν ὁ ᾿Ιησοῦς καὶ εἶπεν αὐτοῖς, ᾿Αμὴν "γε. 0.
2 A
ἀμὴν λέγω ὑμῖν, ob δύναται ὁ Υἱὸς ποιεῖν ἀφ᾽ ἑαυτοῦ οὐδὲν, ἐὰν μή τι βλέπῃ
Ν fd A a Δ A A A δε ες ε ’ aA
τὸν Πατέρα mowivra ἃ γὰρ ἂν ἐκεῖνος ποιῇ, ταῦτα καὶ ὁ Υἱὸς ὁμοίως ποιεῖ. ᾿ς. 5 55.
& 8. 88. ἃ 14. 10.
Matt. 3. 17.
ε a A
'°Q yap Πατὴρ φιλεῖ τὸν Υἱὸν, καὶ πάντα δείκνυσιν αὐτῷ ἃ αὐτὸς ποιεῖ: Mate?
k Matt. 11. 27,
καὶ μείζονα τούτων δείξει αὐτῷ ἔργα, ἵνα ὑμεῖς θαυμάζητε. 3 “Nowep γὰρ & 21s.
6 Πατὴρ ἐγείρει τοὺς νεκροὺς καὶ ζωοποιεῖ, οὕτω καὶ ὁ Υἱὸς obs θέλει ζωοποιεῖ, ἃ 17. 3.
2 * Οὐδὲ γὰρ ὁ Πατὴρ κρίνει οὐδένα, ἀλλὰ τὴν κρίσιν πᾶσαν δέδωκε τῷ Υἱῷ, 1 Jom 3,
231%
ἵνα πάντες τιμῶσι τὸν Υἱὸν, καθὼς τιμῶσι Tov Tlarépa. Ὁ μὴ τιμῶν τὸν ἃ
Υἱὸν οὐ τιμᾷ τὸν Πατέρα τὸν πέμψαντα αὐτόν. (5) Ἔ "᾿Αμὴν ἀμὴν λέγω tpn δ
ὑμῖν, ὅτι ὁ τὸν λόγον μου ἀκούων καὶ πιστεύων τῷ πέμψαντί με ἔχει ζωὴν Lure 35. 45.
αἰώνιον, καὶ εἰς κρίσιν οὐκ ἔρχεται, ἀλλὰ μεταβέβηκεν ἐκ τοῦ θανάτου εἰς Matt. ὃ. 22
τὴν ζωήν, (5) 35 "᾿Αμὴν ἀμὴν λέγω ὑμῖν, ὅτι ἔρχεται dpa, καὶ νῦν ἐστιν, Bem,5,4
10. ἀμὴν ἀμήν] The word ἀμὴν, ‘verily’ (from yoy, veritas),
whence God is called (Isa. Ixv. 16) the God of Amen (i.e. of Truth),
used singly about fifty times in the other Gospels, is doubled in
St. John's Gospel, where it is e0 found in twenty-five places, as if the
Sl λυ here solemnly repeated and sealed for ever. See above
on i. 52.
— οὐ δύναται ὁ Ὑἱὸς ποιεῖν ἀφ᾽ ἑαντοῦ οὐδέν] See ‘Athanas.
adv. Gentes, 46, p. 37; also p. 226. The Word is the essential
Wisdom, Reason, and Power of the Father. (Cp. 1 Cor. i. 24.)
And St. Auy. says the substance of the Son is from the Father, and
therefore the power of the Son is of the Father. His essence and
power are synonymous. He can do nothing but what He sees the
‘ather do; but this act of seeing is His eternal generation from the
Father. As fire is to li ‘ht, so is the Father to the Son; the Son who
is tten is co-eternal with the Father who begat Him. (Axg.
See also Serm. 126.)
For God does not see by bodily eyes, but His faculty of sight is
in the virtue of His nature. (Hilary.
When Christ says He can do nothing of Himself, He means
nothing contrary to His Father's will, for He took our nature of
Himeelf (Phil. ii. 6, 7), and died and raised Himeelf (Jobn x. 17, 18).
— ἃ γὰρ ἂν ἐκεῖνοι ποιῇ, ταῦτα καὶ κιτ.λ.} 1 work His Works
as being ever from Him. The Son is the Virtue by which the
Father works all thi and ever is in the Father, and declares
His will by act. ( :
We are not to imagine that the two persons of the Trinity are as
it were two Artificers—the one a Master workman, the other his
echolar, so that according as the former makes a chest, the other
makes another after him. Therefore our Lord does not say, what-
ever the Father does, the Son does other things like what the Father
does; but He says that the Son does the same things, The Father
made the world, the Son made the world, and the Holy Ghost made
the world ; one and the same world was made by the Father through
the Son in the Holy Spirit.
We are not to arrest that Christ's Meals of working comes by
increments of strength, supplied to Him from time to time, but from
a and Bet 80 from poesia thas the oe does τῶ
sequently what He has previously seen ¢! ‘ather do. But since the
Son is bai tend of the Father by a consciousness of His Father's
power and nature in Himself, He testifies that the Son can do
nothing but what He sees the Father do. (Cp. Aug. here.)
He adds the word ὁμοίως likewise, lest another error! should
rise in our minds, A servant does some things at the command of
his master, the same thing is done by both, but is it done likewise?
No. Therefore the Father and the Son are not in the relation of
master and servant te each other. But the Son does the same thin
as the Father, and He does them in like manner, that is, with the
same power as the Father. The Son therefore is equal to the
Father. (Aug.; and see Greg. Nazian. p. pil)
20. ὁ Πατὴρ φιλεῖ τὸν Υἱὸν, καὶ πάντα δείκνυσιν αὐτῷ] Not
that the Father shows riba? Boga to the Son by His own working,
but He works through the Son by showing what He does. For the
Son sees the Father showing what He does, before any thing is done;
and whatever is done by the Father isonet the Son, is done from
the Father's demonstration, and from the Son seeing what is shown.
(Aug.) We are not to suppose that the only-begotten Word, Who
is God. receives any teaching by demonstration. The demonstration
of works inculcates here a ith in Christ's eternal generation.
1 Errors against which it is necessary to guard the reader, because they
are found in a note on this passage derived from one of the subtlest of
modern Arians, Dr. Samuel Clarke, in one of the most widely circulated
comments in the English language. “1 do every thing in imitation of
Him and by His direction and appointment.” See also the same writer's
note on John xi. 41.
bo Ve caution must be given against the tendency of some notes
OL,
(μον, de Trin. vii.) Christ sees God by being born of God,
ug.
— μείζονα τούτων δείξει αὐτῷ ἔργα] He will show Him the
Resurrection of the Body and the Regeneration of the Soul. But
how can He be said to show these things to the Son, co-eternal
with the Father? He shows them to Him as Man; for the body
will be raised at the general resurrection by the voice of the Son of
Man. (Aug.)
22. ὁ Πατὴρ κρίνει οὐδένα] In that the Father ὁ the Son
co-equal with Himself, and has given all judgment to the Son, the
Father will judge the World with the Son; but the Father judgeth
no man, because the form of God will not be visible at the judgment
day, but the form of the Son of Man, which He received from us.
At the judgment day no one will see the Father; but every one will
see the Son; because He is the Son of Man. Those on the right.
hand will see Him, and those on the left hand will see Him; and
both will hear His voice.
But after the Judiment the righteous shall see God; for
‘blessed are the pure in heart, for they shall see God" (Matt. νυ. 8).
(4x9) See also below, note on v. 27, and Bp. Pearson on the
reed, Art. vii. pp. 554—560, and notes.
— τὴν κρίσιν πᾶσαν δέδωκε Has delivered the work of Judging,
totally, to the Son—totam Ei soli dedit.
23. iva πάντες τιμῶσι τὸν Tidy] This Scripture refutes various
forms of Heresy. It shows that Christ is the Son, because He does
nothing of Himself; and that He is God, because whatever the
Father does He does; and that He is one with the Father, because
all must honour Him as they honour the Father; and that He is not
the Father, because He is sent by the Father. (Hilary, de Trin. vii.)
They despise the Father of Heaven who do not give equal honour to
the Son; and we must honour the Son as we honour the Father, if
we desire to honour the Father and the Son. (Axg., Chrys.)
μεταβέβηκεν ix τοῦ θανάτου] He does not say will pass,
but ts alrecdy passed ; that is, he has from the death, the
death of unbelief, to the life of faith, and from the death of sin to the
life of righteousness.
— εἰς τὴν ζωήν) to the life; i.e. to life eternal ; for this present
life on earth does not deserve to be called life; there is no true life
but what is eternal.
25. ἔρχεται ὥρα, καὶ viv ἐστιν} Our Lord is about to speak of
two Resurrections ; .
The first Resurrection is that which is not universal; it is the
Resurrection of the sou from the death of sin.
The second Resurrection is that of ull bodies from their graves at
the last day.
If we Peliowe the Gospel, we have already risen by the first resur-
rection; and we who have so risen have risen to eternal life, if we
endure in faith to the end, we have passed from the death unto the life
i.e. from that which is indeed death—sin—to that which is indeed
Uife—the life of Christ. And then we shall rise hereafter to be equal
to the Angels in Heaven.
Let us therefore rise now in our souls by faith and holiness from
the grave of sin, that we may rise hereafter with joy in our bodies to
life everlasting. (Cp. Aug.
See te | . . 127, on the Two Resurrections here described
by our blessed Lord. See also Macarius (Hom. xxxvi. p. 193), who
says, ‘‘the Resurrection of dead souls now is; the Resurrection of
dead bodies will be at the Great Day ;" and Bp. Andrewes, Serm. xvi.
So the Church of England in the of Common Prayer,
from Dr. Whitby, whose antitrinitarian bias, afterwards openly declared
in his opposition to Bp. Bull, and refuted by Walerland, is sometimes
visible in them, e.g. on v. 17, I, after His example, work that which is
The teaching of St. Hilary, St. Athanasius, St. Cyril, and St. dugue-
tine may serve as a corrective of these erroneous notions.
Ge
226
ST. JOHN V. 26—89.
ὅτε οἱ νεκροὶ ἀκούσονται τῆς φωνῆς τοῦ Υἱοῦ τοῦ Θεοῦ, Kal οἱ ἀκούσαντες
ζήσονται 8 ὥσπερ γὰρ ὁ Πατὴρ ἔχει ζωὴν ἐν ἑαυτῷ, οὕτως ἔδωκε καὶ τῷ
Υἱῷ ζωὴν ἔχειν ἐν ἑαυτῷ" 7 καὶ ἐξουσίαν ἔδωκεν αὐτῷ καὶ κρίσιν ποιεῖν, ὅτι
ο Dan. 12. 2.
1 Cor. 15. 52.
p Matt. 25. 46.
Υἱὸς ἀνθρώπου ἐστί. 3.» Μὴ θαυμάζετε τοῦτο: ὅτι ἔρχεται apa, ἐν ἧ πάντες
οἱ ἐν τοῖς μνημείοις ἀκούσονται τῆς φωνῆς αὐτοῦ, 39» καὶ ἐκπορεύσονται'
οἱ τὰ ἀγαθὰ ποιήσαντες εἰς ἀνάστασιν ζωῆς, οἱ δὲ τὰ φαῦλα πράξαντες εἰς
4 ver. 19.
6. 88.
Tea. 11. 3, 4.
rch. 8. 14.
8 Tes. 42.1.
Mart. 8. 17.
tch. 1. 19.
Ὁ Matt. 8.17.
& 17.5
&9. 35. 3% ᾿Εκεῖνος ἦν ὁ λύχνος ὃ
1 Tim. 6. 16. ua
ἀνάστασιν κρίσεως. (+) 9." Οὐ δύναμαι ἐγὼ ποιεῖν an’ ἐμαυτοῦ οὐδέν: καθὼς
ἀκούω, κρίνω" καὶ ἡ κρίσις ἡ ἐμὴ δικαία ἐστίν: ὅτι οὐ ζητῶ τὸ θέλημα τὸ ἐμὸν,
ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με. (35) 81: “᾽Εὰν ἐγὼ μαρτυρῶ περὶ ἐμαντοῦ,
ἡ μαρτυρία μον οὐκ ἔστιν ἀληθής. 3." ἄλλος ἐστὶν ὁ μαρτυρῶν περὶ ἐμοῦ,
καὶ οἶδα ὅτι ἀληθής ἐστιν ἡ μαρτυρία ἣν μαρτυρεῖ περὶ ἐμοῦ. 83. ' Ὑμεῖς
ἀπεστάλκατε πρὸς ᾿Ιωάννην, καὶ μεμαρτύρηκε τῇ ἀληθείᾳ: ὃ. ἐγὼ δὲ ov παρὰ
ἀνθρώπου τὴν μαρτυρίαν λαμβάνω' ἀλλὰ ταῦτα λέγω ἵνα ὑμεῖς σωθῆτε.
καιόμενος καὶ φαίνων, ὑμεῖς δὲ ἠθελήσατε ἀγαλλι-
αθῆναι πρὸς ὥραν ἐν τῷ φωτὶ αὐτοῦ. 385. "᾿Εγὼ δὲ ἔχω τὴν μαρτυρίαν μείζω
τοῦ ᾿Ιωάννου: τὰ γὰρ ἔργα ἃ ἔδωκέ μοι ὁ Πατὴρ ἵνα τελειώσω αὐτὰ, αὐτὰ
τὰ ἔργα ἃ ἐγὼ ποιῶ, μαρτυρεῖ περὶ ἐμοῦ, ὅτι ὁ Πατήρ με ἀπέσταλκε'
ohn 4. 1; (ir) 51 Kai ὁ πέμψας με Πατὴρ αὐτὸς μεμαρτύρηκε περὶ ἐμοῦ. Οὗὔτε φωνὴν
ἃ 84.116.
Luke 16. 29.
ἃ 24. 37.
Acts 17. 11.
Deut. 18. 1δ.
ch. 1. 46.
αὐτοῦ πώποτε ἀκηκόατε, οὔτε εἶδος αὐτοῦ ἑωράκατε: (3) ® καὶ τὸν λόγον
αὐτοῦ οὐκ ἔχετε μένοντα ἐν ὑμῖν, ὅτι ὃν ἀπέστειλεν ἐκεῖνος τούτῳ ὑμεῖς οὐ
πιστεύετε. 89 “Ἐρευνᾶτε τὰς γραφὰς, ὅτι ὑμεῖς δοκεῖτε ἐν αὐταῖς ζωὴν αἰώνιον
“ Baptism doth represent unto us our profession, which is to follow
the example of our Saviour Christ, and to be made like unto Him,
that as He died and rose again, so should we, who are baptized, die
uato sin and rise again unto righteousness, continually mortifying all
our evil and corrupt affections, and daily proceeding in all virtue and
godliness of living.”
25. ol vexpoi] The dead shall hear the voice,—the dead, i.e. in
trespasses and sins (sce Eph. ii. 1. 3.6; v. 14. Rom. vi. 4, δ), for we
are buried with Him by po into Death (Col. ii. 13; iii. 1. 3).
The dead, i.e. the ieving,—for they who do not believe, or
who, believing, do not live holy lives, and have not charity, are dead,
Some of them shall hear: that is, shall hearken to the voice of the
Son of God in the Gospel; and they that hear, i. 6. that obey (‘qui
audierint’), shall live, i. ὁ. shall be justified. (Aug.
— τοῦ Ὑἱοῦ τοῦ Θεοῦ] ‘the Son of God.’ He does not here say
the Son of Man, because He is representing to us that in which He is
equal to the Father. See Ὁ. 26. :
27, ἐξουσίαν ἔδωκεν αὑτῷ]. Hath given Him as Son of Man;
for as Son of God He it from eternity. God now raises the
by Christ as Son of God (v. 30. He will raise all the bodies of
men at the general resurrection vs brist as Son of Man. (Axg.)
— κρίσιν ποιεῖν, ὅτι Yios ἀνθρώπου ἐστί) For the form of
man will come visbly to judge; that form of Man which was once
in will judge: le who once stood before the judge will sit as
Ὁ Ee of all; He who was once falsely condemned ss guilty will
justly condemn the guilty. It is fit that they who are to be judged
should behold their Judge, and both the good and wicked must be
judged. It follows as a consequence. that in the judgment, the form
of a servant which Christ bore should be shown both to the good and
wicked ; but the Form of God will be manifested to the good alone.
‘ Blessed are the pure in heart, for they shall see God.” Matt. v. 8.
(Aug. Serm. lxiv.
28. ἔρχεται Spa] See above, note on v.22. He does not add
now is, because the rrection of which He is about to speak is
fature,—i. ὁ. is the General Resurrection of the Body at the end of
the world, at the last trump. a
— πάντες ol ἐν τοῖς μνημείοιε] The bodies of men are in the
, and not their souls, The souls of the righteous d are
now in Abraham's bosom. and those of the wicked are now in misery.
See above on Luke xvi. 23.
He had before spoken of men's souls (v. 25), and then He did
not say that all who are dead shall hear the voice of the Son of God;
ie. chey it and believe, for some would remain in unbelief.
But He now says that al/ who are in the graves will rise; He
does not say here that all will live, as He had said before of all who
believe, and by believing have passed from death to life; because some
who come forth from their pees will not rise to life eternal, but will
go into the resurrection of damnation. (Awg.)
Lord here guards by anticipation against the error of Hy-
mengus and Philetus, who took occasion from the doctrine of the
first resurrection by faith, to deny the second, or General Resurrec-
tion of the Body. 2 Tim. ii. 17,18. (Aug.)
Consider also the words of the Athanasian Creed, declaring the
sense of the Church concerning this passage of Scripture,—"' At whose
coming all men shall rise again with their bodies,” &c.; and examine
the bearing of these words on the opinion that at Christ's second
Advent the righteous only will rise with their bodies, and that He
will reign with them for a thousand toad upon earth.
. ποιήσαντει---πράξαντε:) Observe ποιεῖν applied to good,
eee to evil. Good made and done has permanence for ever.
vil is practical but produces no good fruit for eternity.
80. καθὼς ἀκούω, κρίνω]ὁ As the Father in Me speaks, so I hear,
and pronounce judgment. (Aug.)
— τοῦ πέμψανοόε us] Πατρός is added by some MSS., but it is
not in A, B, D, K, L, and many Versions and Fathers.
81. ἐὰν ἐγὼ μαρτυμῶ περὶ ἐμαντοῦ, ἡ μαρτυρία pov οὐκ ἔστιν
ἀληθής: That is, would be liable to suspicion from you; for no one
is led as a credible witness in his own behalf; He therefore
ay to three several other testimonies,-His miracles, the testi-
mony of His Father, and the witness of John the Baptist. (Chrys.
Aug.)
ὅ9, ὑμεῖς ἀπεστάλκατε Ye have sent, and he has borne wit-
ness. That is done, and it ought to have convinced ἐπι
You yourselves, yea, even your greatest men, Priests and Phari-
sees, have sent to John; you have thus proved your reverence for his
testimony, and you even sent to ask his witness concerning Aimsel/i—
“Who art thou?” (John i. 19,) and he then bare witness of Me.
ave i i
* τὴν μαρτυρίαν] My testimony; the witness on which I
re!
$6. ἐκεῖνος ἣν ὁ λύχνοι] He was that δυτο ας ome (λύχνου,--
that greatest of Prophets. (Matt. xi. 11. Luke vii. 28.) All the
pies were lamps (λύχνοι. But Christ is the Light itself (τὸ pas).
le is the true πρίν ὁ Light of the World—from which these
lamps were kindled; and when the Light shone forth in the full
lustre of mighty words and deeds, then the lamps di (Aug.)
“ Lychnus orto soli non fenerat lucem." (Bengel.)
— ἀγαλλιαθῆναι)] You were willing enough to rejoice in his
light, Bat not to ΜΝ tn the way which be bse you. Cp. Ezek.
ewe 82. Ten uncial MSS. have ἀγαλλιαθῆναι. Elz. has ἀγαλ-
ασθῆναι.
86. τὰ γὰρ ἔργα---μαρτυρεῖ] Moses bare witness to Christ, so
did Jobn and the other Prophets; but Christ prefers the testimony of
His works to all their testimonies, because God did indeed give wit-
ness to His Son by Moses and by John; but by His works, God in
the Son manifests the Son, and when we come te the Son we need
no further. We want no lamps when we come to the Light. We
need not dig deeper when we come to the Rock. (Axg.)
87. οὔτε φωνὴν αὑτοῦ x. ἀκηκόατι} A reply to the plea of the
Jews,— We know that God spake unto Moses " (John ix. 29). Ye
boast of your knowledge of God, but ye know nothing of Him. Ye
reject Him Whom God hath sent.
He anewers their thoughis, and 20 proves Himself God, Equal and
One with the Father. (Cyril.)
89. ἐρευνᾶτε τὰς γραφάε] ἐρευνᾶτε used by LXX for Hebr. very
chaphas), ‘rimari, perscrutari.’ (Gen. xxxi. 35; xliv, 12.) It is
on the tnperatlvs mood. Cp. vii. 52. )
ST. JOHN V. 40—47. VI. 1—9.
227
ἔχειν, καὶ ἐκεῖναί εἰσιν αἱ paprupodoa: περὶ ἐμοῦ: “ καὶ ob θέλετε ἐλθεῖν
πρός με, ἵνα ζωὴν ἔχητε. 4' Δόξαν παρὰ ἀνθρώπων οὐ λαμβάνω! “32 ἀλλ᾽
ἔγνωκα ὑμᾶς, ὅτι τὴν ἀγάπην τοῦ Θεοῦ οὐκ ἔχετε ἐν ἑαυτοῖς. 43 ᾿Εγὼ ἐλήλυθα
ἐν τῷ ὀνόματι τοῦ Πατρός μου, καὶ οὐ λαμβάνετέ pe ἐὰν ἄλλος ἔλθῃ ἐν τῷ
ὀνόματι τῷ ἰδίῳ ἐκεῖνον λήψεσθε. “4 Πῶς δύνασθε ὑμεῖς πιστεῦσαι δόξαν yc. 12. 45.
παρὰ ἀλλήλων λαμβάνοντες, καὶ τὴν δόξαν τὴν παρὰ τοῦ μόνου Θεοῦ οὐ
ζητεῖτε; 45 Μὴ δοκεῖτε ὅτι ἐγὼ κατηγορήσω ὑμῶν πρὸς τὸν Πατέρα ἔστιν
6 κατηγορῶν ὑμῶν Μωῦσῆς, εἰς ὃν ὑμεῖς ἠλπίκατε. 46 "Εἰ γὰρ
Q 3 ,
z Gen. 8. 15.
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ἐκείνον γράμμασιν οὐ πιστεύετε, πῶς τοῖς ἐμοῖς ῥήμασι πιστεύσετε;
VI. (23)! Μετὰ ταῦτα ἀπῆλθεν ὁ ᾿ἸΙησοῦς πέραν τῆς θαλάσσης τῆς
Ταλιλαίας τῆς Τιβεριάδος. 3 καὶ ἠκολούθει αὐτῷ ὄχλος πολὺς, ὅτι ἑώρων
, aA
τὰ σημεῖα, ἃ ἐποίει ἐπὶ τῶν ἀσθενούντων.
(fz) δ᾿ ἀνῆλθε δὲ εἰς τὸ ὄρος 6
9 A ΕΥ̓ “ἷςίΨ 9 LY a A 9 a, 4 4a 9 AY ΝΥ
Ἰησοῦς, καὶ ἐκεῖ ἐκάθητο μετὰ τῶν μαθητῶν αὐτοῦ: (5) 4" ἦν δὲ ἐγγὺς τὸ " Exod 12. 19.
πάσχα, ἡ ἑορτὴ τῶν ᾿Ιονδαίων. (3) δ" ᾿Επάρας οὖν τοὺς ὀφθαλμοὺς ὁ ᾿Ιησοῦς,
καὶ θεασάμενος ὅτι πολὺς ὄχλος ἔρχεται πρὸς αὐτὸν, λέγει πρὸς τὸν Φίλιππον,
Π. , θ 3 a » ν , 4Φ is 6 aA δὲ én 4
oe ἀγοράσωμεν ἄρτους, ἵνα φάγωσιν οὗτοι; ὅ τοῦτο ἔλεγε πειράζων
Num. 28. 16.
Deut. 16. 1.
Ὁ Matt. 14. 15,
Mark 6. 85.
Luke 9. 13.
αὐτόν' αὐτὸς γὰρ ὕδει τί ἔμελλε ποιεῖν. Τ᾿ ἀπεκρίθη αὐτῷ Φίλιππος, Διακοσίων
δηναρίων ἄρτοι οὐκ ἀρκοῦσιν αὐτοῖς, ἵνα ἕκαστος αὐτῶν βραχύ τι λάβῃ.
8 Λέγει αὐτῷ εἷς ἐκ τῶν μαθητῶν αὐτοῦ, ᾿Ανδρέας ὁ ἀδελφὸς Σίμωνος Πέτρου,
9 “Ἔστι παιδάριον ἕν ὧδε, ὃς ἔχει πέντε ἄρτους κριθίνους καὶ δύο ὀψάρια: ἀλλὰ ©? Kings 4 43.
-- τὰς Ὑραφά} ‘your Scriptures.’ The Son of God, therefore,
Who knows ings, acknowledged the Holy Scriptures in the
hands of the Jews. He acknowledged what they received as the pure
and inspired Word of God, to be what they accounted it, and He
ai to it as such; they, therefore, that deny tho Integrity and
dap rca of the Old Testament reject Christ. A divine testimony
to the Canon of the Old Testament; see on Luke xvi. 31.
And lest the Jews should ask, When hath the Father borne wit-
ness of thee? He refers them to the Scriptures, which they acknow-
Ἰοάφοὰ to be from God. But observe, He commends the Scriptures
to them not only for reading, but for diligent search. He did not
say Read, but Search; search as for a treasure hidden in the earth.
So let us Christians, when we contend with heretics, arm ourselves
with weapons from thence. For all Scripture is inspired by God
(2 Tim. iti. 16), and is protitable for doctrine, for reproof (or refuta-
re αἵ ee that the man of God may be perfect. (Chrys. Hom.
, 41.
— ὑμεῖς δοκεῖτε] ‘in them ye think ;° but it is a vain imagination
if ye merely admire the Scriptures, and read the Scriptures, but do
not believe the Scriptures, which testify of Me. (Chrys.) What is
the use of searching the Scriptures, if you do not believe in Him of
‘Whom they write? (Cyril.)
40. οὐ θέλετε} If man therefore perishes it is not by God's will,
but by his own sin. See 1 Tim. ii. 4. 2 Pet. iii. 9. Ezek. xxxiii. 11.
48. ἐὰν ἄλλο:] The Jews rejected the true Messiah, and now
more than sixty False Messiahs have arisen among them from time
to time, who have come in their own name, and whom they have
received. (
.)
Tho Fathers were generally of opinion, grounded on this passage,
that Antichrist would ἐδ recslved by ibe ig
44. παρὰ τοῦ μόνου Θεοῦ] From the One Only God (1 Tim.
t the Jews should imagine that He was contravening their
Law which says (Deut. vi. 4), ‘the Lord our God is One Lord,”
because He had spoken of Himself and the Father as Two Persons
‘ov. 17—23), He here affirms the Divine Unity, and teaches them
Ὁ they who profess zeal for the ONE Gop do not honour Him
aright (see v. 23), unless they honour the Son as they honour the
Father. A warning to those who claim for themselves the title of
Unitarians, and deny the Divinity of Christ. No one can be said to
believe in the Divine Unity who rejects the doctrine of the Trinity.
Cu. ΥἹ. 1. μετὰ ταῦτα] See on Matt. xiv. 13—21, and cp. Mark
vi. 30-44. Luke ix. 10—17. Here all the four Evangelists concur.
St. John by his silence. where he is silent, confirms what had
been already said by the other three. Here, where he apeaks, he
also confirms what they had said by his agreement with it and by
adding to it. “ Hoc unicum miraculum inter baptismum et passionem
Christi,” (says Beagel well,) ‘‘ Johannes una cum reliquis Evangelistis
describit, nurrationem corum hoc ipso confirmans.” above, Intro-
ductory Note, pp. 206, 207.
For a summary Review of the contents of this chapter and their
connexion, see note at end.
-- TiPspsados] “Tiberias erat eppidum Galilee, ad latus occi-
dentale lacus Genesaret situm, qui hanc ipsam ob caussam lacus
Tiberiadis dici solebat, conditum et ita dictum ab Herode tetrarcha,
in honorem et memoriam Tiberii Cesaris, vid. cod WR xviii.
3.3, Relandi Palestina p. 259 sq.” (Kuin.) Now Tabaria, (Robin-
son, Pal. iii. 500. Winer, p. 620.
Cp. John xxi. 1. St. John alone of the Evangelists uses the
word Tiberias. Hence an argument arises for the genuineness of
chap xxi.
. ἑώρων τὰ σημεῖα] which the E list passes by without
further description ὍΝ Φ, xxi, 25), sal because many of them
had been related in the other
5: τὸ ὅροι] The Mountain
Ὁ.
4. πάσχα] And therefore there was an ὄχλος πολὺς going to
Jerusalem.
ospela,
ion. See above on Matt. y, 1,
le
The Passover.—The mention of it is significant here, He was
about to work a Miracle—that of the Feeding of the Five Thousand
—which was figurative bag? apes of that other feeding, of which
He afterwards speaks (vi. 55), and which was to date from the next
ensuing Passover, when He who is the true Bread that came down
from heaven (as He declares in this chapter, ev. 33. 48. 50) was
about to institute the Holy Sacrament of His own Body and Blood,
by which He offers to feed all men in all and nations of the
World, in the Universal Church, even unto the end; and at which
Passover He was about to give His Body to be broken and His
Blood to be shed on the Cross, bt ila He gave divine efficacy and
virtue to that Sacrament for preservation of their souls and
bodies unto everlasting Life.
See Burgon's Commentary, for some excellent remarks on this
chapter.
χὰ τοὺς ὀφθ. ὁ Ino.) So A, B, D, K, L, M.—Elz. ὁ ᾽1. τ. ὁ.
ἘΞ ἀγοράσωμε»] So A, Β, E, Η, L, 8, and others, Elz, has
ἀγοράσομεν, which would imply an intention of buying.
6. ἔλεγε πειράζων] He putes the question not in order to learn,
but to teach the disciple his ignorance. (Chrys., who compares the
case of Abraham, Gen. xxii.)
9. παιδάριον fv} One person, and he a child; and he has only
five loaves; and they of bar! ΚΑ and two fishes, and they small.
— κριθίνονε] St. John afono mentions that the loaves were of
barley, i.e. of the homeliest kind.
* Pani is apud ere homines plerumque vilioris
sortis utebantur, v. 2 Regg. vii. 1, 16, 18. Ezech. iv. 12, Pesachim
fol iii. 2, Jochanan dizit: hordeum factum est pulchrum, Dixerunt ;
Nuntia hoo equis et asixis. Seneca ep. 18, non exim jucunda res est
aqua, et , ot frustum hordeacei paris, Augustus, ut Sueton. V.
Aug. c. 24, tradit, cohortes, σὲ que@ cessissent, docimatas hordeo pavit,
Frontinus iv. 1, 37, egatum cum ignominié dimisit, reliquis ex legionibus
hordeum dari guest. Liv. xxvii. 13, cohortibus, que ray amiserant,
hordeum dari jussit, v. Wetsten., Lamp.” (Kuin.) Cp. Rev. vi. 6,
where κριθὴ is contrasted with σῖτοε.
The loaves are of barley; yet all cat and are filled. In tho eyes
of unregenerate reason, the visible elements of the Sacraments are
simple and mean, and despised by man—mere ‘ barley loaves,’ brought
by the childish simplicity of a παιδάριον. But they who receive
them with faith are filled with food on peste
9
228
ST. JOHN VI. 10—21.
ταῦτα τί ἐστιν εἰς τοσούτους ; 1° Εἶπε δὲ ὁ ᾿Ιησοῦς, Ποιήσατε τοὺς ἀνθρώπους
3 aA , ‘ > “A , 9. 9, εν AQ 3 .
ἀναπεσεῖν. ἦν δὲ χόρτος πολὺς ἐν τῷ τόπῳ' ἀνέπεσον οὖν οἱ ἄνδρες Tov ἀριθμὸν
ὡσεὶ πεντακισχίλιοι. 11 **EdaBe δὲ τοὺς ἄρτους ὁ ᾿Ιησοῦς, καὶ εὐχαριστήσας
διέδωκε τοῖς μαθηταῖς, οἱ δὲ μαθηταὶ τοῖς ἀνακειμένοις" ὁμοίως καὶ ἐκ τῶν
ὀψαρίων ὅσον ἤθελον. 13 'ῆς δὲ ἐνεπλήσθησαν, λέγει τοῖς μαθηταῖς αὐτοῦ,
Συναγάγετε τὰ περισσεύσαντα κλάσματα, ἵνα μή τι ἀπόληται. 1ὅ Σνυνήγαγον
οὖν, καὶ ἐγέμισαν δώδεκα κοφίνους κλασμάτων ἐκ τῶν πέντε ἄρτων τῶν κρι-
ἃ 1 Sam. 9. 18.
e Deut. 18. 15. Υ͂ 3 3 , my ,
epee δὲ θίνων, ἃ ἐπερίσσευσε τοῖς βεβρωκόσν.
(29 4° Οἱ οὖν ἄνθρωποι ἰδόντες
th ἘΣ, 6 ιν. ὃ ἐποίησε σημεῖον ὃ ᾿Ιησοῦς, ἔλεγον, Ὅτι οὗτός ἐστιν ἀληθῶς ὁ προφήτης
& 7. 40.
ὁ ἐρχόμενος εἰς τὸν κόσμον.
15 Ιῃσοῦς οὖν γνοὺς ὅτι μέλλουσιν ἔρχεσθαι
>
καὶ ἁρπάζειν αὐτὸν, ἵνα ποιήσωσιν αὐτὸν βασιλέα, ἀνεχώρησε πάλιν εἰς τὸ
f Matt. 14. 22.
» 3." ,
Mark 6. 47. Opos αὕτος μόνος.
(Fr) © “Ὡς δὲ ὀψία ἐγένετο, κατέβησαν οἱ μαθηταὶ αὐτοῦ
ἐπὶ τὴν θάλασσαν' καὶ ἐμβάντες εἰς τὸ πλοῖον ἤρχοντο πέραν τῆς θαλάσσης
εἰς Καφαρναούμ. 11 Καὶ σκοτία ἤδη ἐγεγόνει, καὶ οὐκ ἐληλύθει πρὸς αὐτοὺς
ὁ ᾿Ιησοῦς" 18 ἦ τε θάλασσα ἀνέμου μεγάλον πνέοντος διηγείρετο. 19 ᾿Ελη-
λακότες οὖν ὡς σταδίους εἰκοσιπέντε ἣ τριάκοντα θεωροῦσι τὸν ᾿Ιησοῦν περι-
πατοῦντα ἐπὶ τῆς θαλάσσης, καὶ ἐγγὺς τοῦ πλοίου γινόμενον: καὶ ἐφοβήθησαν.
Ἃ Ὁ δὲ λέγει αὐτοῖς, ᾿Εγώ εἰμι: μὴ φοβεῖσθε. Ἂ "Ἤθελον οὖν λαβεῖν αὐτὸν
εἰς τὸ πλοῖον, καὶ εὐθέως τὸ πλοῖον ἐγένετο ἐπὶ τῆς γῆς εἰς ἣν ὑπῆγον.
-α ὀψάρια] A word peculiar to St. John (vi. 9. 11; xxi. 9, 10. 13),
dim. from ὄψον. Hence Wapi, the modern Greek word for fish.
“Matth., Marc. et Lucas explicant δύο ἰχθύες. Nempe ὀψάριον,
quod ab ὄψον descendit, dicitur omnis cibus, qui pani adjicitur,
inprimis coctus et assatus; cim verd veteres magno in pretio
easent pisces, cosque assate moris esset, hinc factum est, ut vocabulis
ὄψον et ὀψάριον significarentur quoque pisces ut h. 1. Hinc etiam
interpretes Alexandrini nomen 3, quod alias vertunt ἰχθὺς, Num.
xi. 22, expresserunt ὄψον. Suidas: ὀψάριον' τὸ ἰχθύδιον. Pha-
vorinus: ὄψον᾽ ἱστέον δὲ καὶ we ol ὕστερον ἐπὶ μόνον ἰχθύος τὴν
λέξιν ὥρισαν---ὅθεν καὶ ὀψάριον. Eustath. in Hom. Wy p. 814,
ὄψον ἁπλῶς φασὶν ol παλαιοὶ πᾶν τὸ σύναμα σιτίοις ἐσθιόμενον
--ἰστέον δὲ καὶ ὡς οἱ ὕστερον ἐπὶ μόνου ἰχθύοε τὴν λέξιν ὥρισαν.
Terent, Andr. ii. 2, i—pisci woe minutos.” cian
10. ἦν δὲ ζόρτοι πολὺς ἐν τῷ τόπῳ) There was much grass in
the place, an » for it was the season of Spring, the Pass-
over being near. ) A beautiful figure also of the “ green
pestures” (Ps. xxiii. 2), in which Christ feeds His people in the
ministry of His Word and Sacraments, where He prepares a Table for
them in the wilderness (υ. 5).
11. ἔλαβε δὲ τοὺς dprovs) Hence we may confute the Mar-
cionites and the Manichzans, who condemn the visible creation, and
say that it was made by an Evil Principle. Christ, who is Gop,
might have made bread from nothing; but He designed to show that
the creatures are good ; for He who is good would never have mul-
tiplied that which is evil.
-- εὐχαριστήσαεἾ Cp. v. 23, εὐχαριστήσαντος τοῦ Κυρίου.
The other Evangelists use this word in relating the Institution of the
Eucharist (Matt. xxvi. 26,27. Mark xiv. Luke xxii. 19), to
which this Miracle was preparatory. See above, v. 4.
— διέδωκε] By the same divine power as that with which He
multiplies the ears of corn from the grain sown in the fields, He now
multiplies in His own hands the loaves, which were like seed—not
indeed committed to the carth, but multiplied by Him who made it.
(Aus-) See above, on the Miracle of changing Water to Wine,
18. δώδεκα κοφίνουςἾ See on Matt. xiv. 20; xvi. 9. Why did
He not give the fragments to the Multitude, but to the Disciples? In
order to teach the Apostles who were to be the teachers of the world.
Let us admire not only the greatness of the’ miracle, but the ezact
ision of the residue; twelve baskets; neither more nor less
according to the number of the Apostles. (Chrys.) We may also
see the use of the baskets as a memento of the miracle to the
Apostles ; and therefore He afterwards refers to them, ‘‘ How many
baskets full took ye upP™ (Matt. xvi. 9.) 7
See above on ii. 6.
This Miracle was also introductory to our Lord's discourse at
Capernaum concerning the Holy Sacrament of the Lord's Supper, in
which He, the tre Bread of Life from Heaven, is ever distributing
Himeelf by the hands of the Apostles, and an Apostolic Ministry, to
the hungry and weary multitudes in this ‘‘desert place ”—the wilder-
ness of this world, in all time, going up to the heavenly Jerusalem to
celebrate an everlasting festival
14. οὗτός iotw ἀληθῶς υ xpophrne] They had not yet learnt to
acknowledge Him as God. Christ is a het, and an Angel or
Messenger, and the Lord of Prophets and of Angela, because He is
the Word. (Aug., Alcuin.)
It is a greater thing to rule the world, than to multiply five loaves
it was
into food for five thousand; and yet men do not admire and adore
and obey Christ, in His continual government of the Universe. We
ought not so to regard Christ's miracles, as to confine our eyes to
Him on the mountains of earth. He is enthroned King of Kings
and Lord of Lords in heaven. (Cp. Aug.)
15. ἔρχεσθαι καὶ ἁρπάζειν--βασιλέα] Christ isa King. His
faithful people are His Kingdom, which He has panned with His
precious blood. And hereafter His kingdom will be manifest, and
the glory of His saints will appear. But the Disciples and the mul-
titude imagined that He had come into the world then in order to
reign ore ὩΣ This wes to take Christ by force and make Him a
King. .
= ao ἀρησὸς αὐτὸν μόνοι] Christ has gone up by Himself
alone to heaven to pray for us; and thence He looks down upon us,
struggling in the storms of the world, and rowing in the bark of His
Church; and in His own due time, after a trial of our faith and
obedience, He will come to us walking on the waves of this world;
and will save us when we seem to be perishing in the waterflood.
16. ὀψία] ‘afternoon ;’ but soon succeeded by σκοτία (v. 17),
— ἤρχοντο] ‘ were on their across the Sea.’
17. οὐκ ἐληλύθει---ὁ ᾿Ιησοὺς rist in His love leaves His dis-
ciples, and is absent from them, even when they are in the sea, and in
the storm and in the night; in order to quicken their desire for His
presence and aid, and to show His knowledge of their needs, and to
prove His power to help them. (Chrys., Cyril.)
19. σταδίους εἰκοσιπέντε ἢ τριάκοντα] The Holy Sant ine
spires the Evangelists, but does not annihilate their human faculties,
or destroy their personal identity. He reveals to them heavenl
things beyond the range of time and space, but leaves them to md
culate distances on and water by human measurement. Cp.
Luke i. 56; iii. 23; ix. 14. 28; xxii. 59. John iv. 6; xix. 39. Acts
i. 15; ii, 41; xix. 7, and Lee's Lectures on Inspiration, Lect. i,
London, 1854.
— θεωροῦσι τὸν ᾿ἴησοῦν περιπατοῦντα ἐπὶ τῆς θαλάσση:]
Qur Lord had returned to the mountain, and the disciples were
rowing in the storm and in the darkness.
The Ship in which they were was an emblem of the Church.
The waves and winds are the troubles that assail her; and the Ship is
tossed in the storm.
In proportion as the end of the world apprnecnes: errors will
increase, terrors will regia iniquity will abound, infidelity will
revail, the light of love will wane and be nearly extinct. The
Sekness mill beets more thick; and Jesus does not yet arrive,
All this is going on as Time proceeds, and as the world grows old
tribulation and calamities increase.
But in due time, Christ, Who is the true light, will come, walk-
ing on the waves; that is, treading beneath His foet all the proud
swellings and glories of this world. (Aug )
Moses, as a servant ὃν the power of God divided the sea; but
Christ, as the Lord of all, by His own power walked on the sea,
( Theoph.
εὖθ ΚΑ εἰμι] Tam: the Everliving One: Jehovah, the Author
of Life.
I am always at hand and never pass by you, therefore be not
afraid; but trust in Me. Our Lord allows us to be in trial end
danger, to struggle in the storm, to endure for a long time, in order
that our patience and perseverance and faith may be proved, and that
ST. JOHN VI. 22—25.
(=) Ξ Τῇ ἐπαύριον ὁ ὄχλος ὁ ἑστηκὼς
πέραν τῆς θαλάσσης, ἰδὼν ὅτι
πλοιάριον ἄλλο οὐκ ἦν ἐκεῖ, εἰ μὴ ἐν ἐκεῖνο εἰς ὃ ἐνέβησαν οἱ μαθηταὶ αὐτοῦ,
καὶ ὅτι οὐ συνεισῆλθε τοῖς μαθηταῖς αὐτοῦ ὁ ᾿Ιησοῦς εἰς τὸ πλοιάριον, ἀλλὰ
μόνοι οἱ μαθηταὶ αὐτοῦ ἀπῆλθον. 3 ἄλλα δὲ ἦλθε πλοιάρια ἐκ Τιβεριάδος
ἐγγὺς τοῦ τόπου ὅπον ἔφαγον τὸν ἄρτον, εὐχαριστήσαντος τοῦ Κυρίου: ™ ὅτε
οὖν εἶδεν ὁ ὄχλος ὅτι ᾿Ιησοῦς οὐκ ἔστιν ἐκεῖ, οὐδὲ οἱ μαθηταὶ αὐτοῦ, ἐνέβησαν
αὐτοὶ εἰς τὰ πλοῖα, καὶ ἦλθον εἰς Καφαρναοὺμ ζητοῦντες τὸν ᾿Ιησοῦν. 35 Καὶ
εὑρόντες αὐτὸν πέραν τῆς θαλάσσης εἶπον αὐτῷ, ‘PaBBi, πότε ὧδε γέγονας ;
we may resort to Him Who alone can save us. We are often in
darkness and in storms, and the Devil and evil men assail and affright
us: but let us listen to Christ's voice, ᾽γώ εἰμι, μὴ φοβεῖσθε, and
when human help fails, then divine aid will come. Terrors pass br
but Christ never pasees by, He ever says, “It is I." I am He
who always am, who ever remata ; therefore have faith in Me. And
if we are rowing in the Apostolic Ship of the Church, doing our
duty there in our respective callings, and if we desire to receive
Christ into the Ship, uell the storm but give us a
fair breeze, and we shall soon be at the harbour where we would be—
the quiet harbour of heavenly peace. They who are in the Ship are
rowing in the storm; #.¢. they who labour in the Church, and con-
tinue in works to the end, will receive Christ, and will arrive
at the harbour of everlasting life. (Cp. Aug. here.)
* QL. ἤθελον λαβεῖν) It is said by some Interpreters (6. & Me
here), that this is irreconcilable with the narrative of the other
Evangelists, who oy a our Lord was received into the Ship (see
Matt. xiv. 32. Mark vi. 54), whereas it is all that St. John sa:
here that they were desirous to receive Him, but, before He could
enter the ship, the ship was at the shore (v. 21).
But this allegation rests on an erroneous translation of St. John’s
words, ἤθελον λαβεῖν. They do not mean, that they desired to
receive Him and did not receive Him; but the sense is, they were
willing and desirous to receive Him, and did receive Him ; and then,
after ert Ha received Him, the ap was at land, by the divine
power of Him Whom they had receiv.
The word ἤθελον is to be explained by what St. John knew, but
did not record, because it had been related by the former E lists.
At first they were panic struck, thinking He was a Spirit (Matt.
xiv. 26), and cried out for fear (Mark vi. 49), and then they were
not williny to receive Him. But Peter went on the water and was
upheld by Christ (Matt. xiv. 28). Then they were no longer afraid,
and were willing and desirous to receive Him. On this use of θέλω,
see on viii. 44.
22. πλοιάριον] A small ship; the greater the danger.
23. ἐγγύε] ἱ. ἐ. to the neighbourhood of the place, &c.
The ἄλλα πλοιάρια are mentioned to explain how the people
came to Capernaum.
— εὐχαριστήσαντος τοῦ Κυρίου] Observe, εὐχαριστήσαντος
and Κυρίου, both words appropriate here, in connexion with the
echarist or Lord's Supper (εὐχαριστία, δεῖπνον Κυριακόν). The
word Κύριος is not often in the Gospels when speaking of
Christ; and, when it is used, it has a special significance. Cp. on
Luke ii. 9; x. 1.
25. ‘PuBBi, πότε ὧδε γέγονας.) When hast thou come, and
how art Thou now, here? Jesus come on the sea to the ship,
and had brought the any to land.
Our Lord had fed the multitude with bread, in which He
typified the distribution of the Bread of Life in the Holy Eucharist,
even unto the end of the world; and He hed thus ere! His
hearers for His discourse on the Holy Eucharist in the at
Capernaum. How He is present there, cannot understand,
And where Reason is weak, there Faith is strong. He gives no
answer to the eden concerning His presence there—Lord, wnen
camest thou hither? He was there present, to be seen and heard ;
but as to the time and manner of His presence, which was miraculous,
He says nothing. ‘‘ His way is in -the sea, and His paths in the
great Waters, and His footeteps are not ἀποιση." (Ps. Ixxvii. 19.)
And now, by walking on the sea, invisibly to the eyes of the
multitude, and suddenly presenting Himeelf to them in the synagogue
at Capernaum. in a manner unintelligible to them, He instructs us,
that though He comes by Water in Holy Baptism, and is present in
the Holy Eucharist, the manner of His presence is not to ecruti-
nized by us. That He is present, Faith believes.
It ie for us to receive Christ joyfully into our hearts in the Holy
Sacraments, but not to speculate inquisitively into the time and
manner in which He is there present.
See Hooker, V. Ixvii., whose words are as follows: “ All things
considered and compared with that success which truth hath hitherto
had by so bitter conflicts with errors in this point, shall I wish that
men would more give themselves to meditate with silence what we
have by the Sacrament, and less to dispute of the manner how?
“If any man suppose that this were too great stupidity and dull-
ness, let us see whether the Apostles of our Lord themselves have not
done the like.
“It appeareth by many examples, that they, of their own Lo gan
tion, were very scrupulous and inquisitive,—yea, in other cases of less
importance and less difficulty, always apt to move questions. How
cometh it to pass that so tew words of so high a mystery being
ὁ will not on
uttered, they receive with gladness the gift of Christ, and make no
show of doubt or scruple? The reason hereof is not dark to them
who have any thing at all observed how the powers of the mind are
wont to stir, when that which we infinitely long for presenteth itself
above and besides expectation. Curious and intricate speculations do
hinder, they abate, they quench such inflamed notions of delight and
joy as divine graces use to raise when extraordinarily they are pre-
sent. The mind, therefore, feeling present irr is always marvellous
unwilling to admit any other cogitation, and in that case casteth off
cove supa whereunto the intellectual part at other times easily
raweth.
“A manifest effect whereof may be noted, if we compare with
our Lord's disciples (John xx. 20) the people that are said in John vi.
24 to have gone after Him to Capernaum. These leaving Him on the
one side of the sea of Tiberias, and finding Him again as soon as
themselves by ship were arrived on the contrary side, whither they
knew that by ship He came not, and By land the journey was longer
than, according to the time, He could have travelled,—as they won-
dered, so they asked also, ‘ Rabbi, when camest thou hither?’
“The disciples, when Christ appeared to them in far more
and miraculous manner, moved no question, but rejoiced
greatly in what they saw (John xx. 20). For why? The one sought
and beheld only that in Christ which they knew was more
natural; but yet their affection was not rapt therewith through any
great extraordinary gladness. The other, when they looked on Christ,
were not ignorant that they saw the well-spring of their own ever-
lasting felicity. The one, because they enjoyed not, disputed; the
other disputed not, because they enjoyed.
“Tf, then, the presence of Christ with them did so much move,
judge what their thoughts and affections were at the time of this new
resentation of Christ, not before their eyes, but within their souls,
hey had learned before that His flesh and blood are tho true cause
of eternal life; that this they are not by the bare force of their own
substance, but through the dignity and worth of His Person, which
offered them up by way of sacrifice for the life of the whole world,
and doth make them still effectual thereunto ; finally, that to us they
are life in particular, by being i parsealetiy received.
“ Thus much they knew, although as yet they understood not per-
fectly to what effect or issue the same would come,—till at the length,
being assembled for no other cause which they could imagine but to
have eaten the Passover only that Moses appointeth, when they saw
their Lord and Master. with hands and eyes lifted up to heaven, first
bless, and consecrate for the endless good of all generations till the
world’s end, the chosen elements of bread and wine,—which elements
made for ever the instruments of life by virtue of His divine bene-
diction, they being the first that were commanded to receive from
Him,—the first which were warranted by His promise, that not onl
unto them at the present time, but to whomscever they and their
successors after them did duly administer the same, those mysteries
should serve as cunducts of life and conveyances of His body and
blood unto them, was it possible they should hear that voice,—' Take
eat, this is My body ; drink ye all of this, this is My dood ;* possible,
that doing what was required, and believing what was promised, the
same should have present effect in them, aud not fill them with a
ne of fearful admiration at the heaven which they saw in them-
selves?
“ They had at that time a sea of comfort and joy to wade in; and
we by that which they did are tenght that this heavenly food is given
for the satisfying of our empty souls, and not for the exercising of our
curious and subtile wits.
“If we doabt what those admirable words ys fog let him
be our teacher for the meaning of Christ to whom Christ was Himeelf
a Schoolmaster. Let our Lord's Apostle be His interpreter, content
we ourselves with His explication (1 Cor. x. 16),—My body, the com-
munion of My body ; My blood, the communion of My blood. Is there
any thing more expedite, clear, and easy, than that as Christ is termed
our life, 80 the parts of this sacrament are His body and blood, for
that they are so to us, who, receiving them, receive that by them
which they are termed? The bread and cup are His body and blood,
because they are causes instrumental upon the receipt whereof the
participation of His body and blood ensueth; for that which pro-
duceth any certain effect is not vainly or improperly said to be that
very effect whereunto it tendeth. Every cause is in the effect which
groweth from it. Our souls and bodies, quickened to eternal lifo, are
effects, the cause whereof is the Person of Christ; His body and
blood are the true yell aising σι of which this life floweth. So that
His body and blood are in that very subject whereunto they minister
life, not only by effect or operation, even as the influence of the
heavens is in plants, beasts, men, and in every thing which they
stran;
ach. 1. 32.
& 4. 14. & 5. 87.
h 1 John 8. 23.
i Matt. 12, 38.
1 Cor. 1. 22.
k Exod. 16. 4, 15.
Num. 11.7.
och, 8. 15, 16.
ST. JOHN VI. 26—40.
36 "AmexpiOn αὐτοῖς ὁ ᾿Ιησοῦς καὶ εἶπεν, ᾿Αμὴν ἀμὴν λέγω ὑμῖν, ζητεῖτέ pe,
οὐχ ὅτι εἴδετε σημεῖα, ἀλλ᾽ ὅτι ἐφάγετε ἐκ τῶν ἄρτων καὶ ἐχορτάσθητε,
ε᾽Ἐργάζεσθε μὴ τὴν βρῶσιν τὴν ἀπολλυμένην, ἀλλὰ τὴν βρῶσιν τὴν μένου-
σαν εἰς ζωὴν αἰώνιον, ἣν ὁ Υἱὸς τοῦ ἀνθρώπον ὑμῖν δώσει: τοῦτον γὰρ ὁ Πατὴρ
ἐσφράγισεν ὁ Θεός. * Εἶπον οὖν πρὸς αὐτόν, Τί ποιοῦμεν, ἵνα ἐργαζώμεθα
τὰ ἔργα τοῦ Θεοῦ; ὅ "᾿Απεκρίθη ὁ ᾿Ιησοῦς καὶ εἶπεν αὐτοῖς, Τοῦτό ἐστι
τὸ ἔργον τοῦ Θεοῦ, ἵνα πιστεύσητε εἰς ὃν ἀπέστειλεν ἐκεῖνος. (:5) © ' Εἶπον
οὖν αὐτῷ, Τί οὖν ποιεῖς σὺ σημεῖον, ἵνα ἴδωμεν καὶ πιστεύσωμέν σοι; τί
- ἐργάζῃ; (=) " Οἱ πατέρες ἡμῶν τὸ μάννα ἔφαγον ἐν τῇ ἐρήμῳ, καθώς ἐστι
γεγραμμένον, ΓΑρτον ἐκ τοῦ οὐρανοῦ ἔδωκεν αὐτοῖς φαγεῖν. * Εἶπεν
οὖν αὐτοῖς ὁ ᾿Ιησοῦς, ᾿Αμὴν ἀμὴν λέγω ὑμῖν, Οὐ Μωῦσῆς δέδωκεν ὑμῖν τὸν
Ψ > aA ΕΣ a 9 ε , δῷ ean “ 4 > A
ἄρτον ἐκ τοῦ ovpavov' ἀλλ᾽ ὁ Πατήρ pov δίδωσιν ὑμῖν τὸν ἄρτον ἐκ τοῦ
οὐρανοῦ τὸν ἀληθινόν. Ἧὅ8 Ὃ γὰρ ἄρτος τοῦ Θεοῦ ἐστιν ὁ καταβαίνων ἐκ τοῦ
οὐρανοῦ, καὶ ζωὴν διδοὺς τῷ κόσμφ. ἵπον οὖν πρὸς αὐτόν, Κύριε,
, : δὲς ee N » a 85) 85! εἶ δὲ Bente: -6. °F a
πάντοτε δὸς ἡμῖν τὸν ἄρτον τοῦτον. (Ὁ) ὅδ εἶπε δὲ αὐτοῖς ὁ ᾿Ιησοῦς,
a a AY +
Ἐγώ εἶμι ὁ ἄρτος τῆς ζωῆς: ὁ ἐρχόμενος πρὸς μὲ οὐ μὴ TEwdon, καὶ
ε td 3 > Nv 9 AY ὃ , , 36 9 ᾿Αλλ᾽ ἴ, ea ΓΚ ve ΄
ὁ πιστεύων eis ἐμὲ οὐ μὴ διψήσῃ πώποτε. εἶπον ὑμῖν, ὅτι καὶ ἑωρά
κατέ με, καὶ οὐ πιστεύετε. (=) Πᾶν ὃ δίδωσί μοι ὁ Πατὴρ, πρὸς ἐμὲ
ἥξει: καὶ τὸν ἐρχόμενον πρός με οὐ μὴ ἐκβάλω ἔξω: (+) ® " ὅτι καταβέβηκα
ἐκ τοῦ οὐρανοῦ, οὐχ ἵνα ποιῶ τὸ θέλημα τὸ ἐμὸν, ἀλλὰ τὸ θέλημα τοῦ πέμ-
ψαντός με. 9." Τοῦτο δέ ἐστι τὸ θέλημα τοῦ πέμψαντός με Πατρὸς, ἵνα πᾶν
ὃ δέδωκέ μοι μὴ ἀπολέσω ἐξ αὐτοῦ, ἀλλὰ ἀναστήσω αὐτὸ ἐν τῇ ἐσχάτῃ ἡμέρᾳ.
(2) “ “ Τοῦτο γάρ é ὃ θέλ τοῦ πέμψαντός με, ἵνα πᾶς ὁ θεωρῶν τὸν
φ γάρ ἐστι τὸ θέλημα τοῦ πέμ' ς με, ρῶ
Υἱὸν καὶ πιστεύων εἰς αὐτὸν ἔχῃ ζωὴν αἰώνιον, καὶ ἀναστήσω αὐτὸν ἐγὼ
quicken, but also by ἃ far more divine and mystical kind of union
which maketh us one with Him, even as He and the Father are one.”
28. ἀπεκρίθη αὖτ. ὁ ᾿Ιησοῦε καὶ εἶπεν) He who had retired to
the mountains now δ
miracle He delivers a Sermon; and satiates with doctrine
On this saying, cp. Ignatius, ad Rom. 7, who soems to have had
these words in his mind: ox, ἥδομαι τροφῇ φθορᾶς οὐδὲ ἡδοναῖς
τοῦ βίου τούτου "Aptov Θεοῦ θέλω, bt ἐστι σὰρξ ᾿ἰησοῦ
Χριστοῦ, τοῦ vied τοῦ Θεοῦ, τοῦ ἐκ γένους Δαβιὸ, καὶ πόμα
θέλω, τὸ αἷμα αὑτοῦ, ὅ ἐστιν ἀγάπη ἄφθαρτος.
of the
preaches to the crowd. After the mystei
6. souls
of those whose bodies He had refreshed with food. Thus He sets an
example to man especially. to teachers, that they ought to be instant
in preaching the word; as He had set an example betore, b declining
earthly glory, and by refusing to be made a king. (Aug., ‘Alewin.)
— ζητεῖτέ με---ὃτι ἐφάγετε) How few seck Jeaus for the sake
of Jesus! (Axg.) , ἢ
QT. ἐργάζεσθε μή] ᾿Εργάζεσθε, work, for labour is necessary ;
but work not for the meat that perisheth. —
Ye seek me camally, and not spiritually; ye seek temporal
sustenance, and I have given you bodily sustenance, in order that ye
may learn to seek that sustenance which nourishes the soul unto
of men; for Him hath God the Father sealed. and He contains in
Himeelf the fullness of God Who has sealed Him to be the image
and impress of Himeelf. (Heb. i. 1, 2, Cp. Hilary, de Trin.
, τοῦτό &. τὸ ἔργον τοῦ Θεοῦ͵ ἵνα πιστεύσητε) It is one thin
to believe Christ, and another to believe in Creat The Devi
believe Christ, but not ἐν Him. We believe Paul. but not in him.
To believe in Him is to love Him by faith, by faith to be incorpo-
rated into Him. This is the faith which God requires of us, the
faith which worketh by love. (Gal. v. 6. Cp. on Matt. xviii. 6.)
There are works which seem to be good, and yet are not :
because they are not done with an oe to Him, as an end, from
Whom all good comes, for “ Christ is the end of the law to every one
that believeth" (Rom. x. 4); therefore Christ does not se
works from faith, but says that faith is the work of God, (Arg.
81. οἱ πατέρες ἡμῶν) ‘Our fathers;’ more than half ὁ million
of persons ate manna supplied miraculously for forty years; Thou
hast only fed 5000 once, and not from Aeaven, but from earth.
— τὸ μάννα] ‘the manne.’ See v. 49. ae ᾿ ἢ
ob Meiane δέδωκεν ὑμῖν τὸν ἄρτον ἐκ τοῦ οὐρανοϑ] It is
not Moses who has given the bread, the true bread from Heaven ; t.¢.
the true bread was not given in his days to your fathers: the bread
which he gave was ‘mest that S adeaighal and only typical of the
true bread (1 Cor. x. 3), which Moses could not give; it could not
be given but by Me alone, and it is now given by Me.
88. ὁ γὰρ ἄρτος τοῦ Θεοῦ ἐστιν ὁ καταβαίνων], After the
of the Red Sea, which is a figure of Baptism, the le were
with manna, which is the figure of Christ's body blood,
Who is the Living Bread that came down from Heaven. (Aug.)
So after our Lord has walked invisibly on the sea, the type of
His presence in Baptism, He speaks of the heavenly Manna which
He gives to those who have been baptized in the other Sacrament.
Thus Christ's passage over the sea connects His two Discourses on
the two Sacraments,—that with Nicodemus and that at ΟἹ aum.
He is the true Manna. The word Manna signifies “ what is it P”
and every one may well ask with wonder concerning this divine
Manna, what is He? How is He the Son of God and the Son of
Man? ‘ Who shall declare His generation ?”
— καταβαίνων) coming down of its own accord (see v. 38),
and not for the food of one people in the wilderness for forty years,
but for the world,
35. rede sh] Observe the difference of these two prepositions.
We must come (eds) Christ, and be incorporated info (els) Him
by faith. Cp. υ. 37.
— οὗ μὴ πεινάσῃ--διψήσῃ] Not πεινάσει---διψήσει, the read-
ing of a few MSS, and some editions. See on iv. 14. He does not
say, they will not hunger or thirst, but they shall not. He will pre-
eerve them from it. He only can.
87. ov μὴ ἐκβάλω ἔξω] He who cometh to Me is incorporated
with Me, and becomes like Me, and therefore will not do his own
will, but God’s will; and so will never be cast out, for that which is
cast out of Heaven is Pride. (Aug.)
88. καταβέβηκα ix τοῦ οὐρανοῦ, oy ἵνα ποιῶ τὸ θέλημα τὸ
ἐμόν) In order that Pride (the root of all our diseases) might be
cured, the Son of God came down from heaven and humbled himeelf.
Therefore, O man, why art thou proud? The Son of God was made
humble for thy sake. Perhaps thou mayest be ashamed to imitate a
man in humility; imitate God, who humbled Himself here in the
commendation of humility. J came not to do mine own will. Humi-
lity docs the will of God. (Aug. Cp. Greg. Nazian. p. 548.)
89. wa»—ms] ‘that I ehould lose nothing; πᾶν μὴ, ὁ Hebraism,
lo-col). Exod. xii. 48. Lev. iv. 2, Matt. xxiv. 22. Luke i. 37.
(Vorst. Hebr. 531.
40. τοῦτο yap} So A, B,C, ἢ, K, L.—rovro δέ. Elz.
— ὁ θεωρῶν] Hebr. την (οδαεαλ).---θεωρῶ, used by the LXX
for ‘to understand.’ See Rossxmiiller.
ST. JOHN VI. 41—52.
Eydyyvlov οὖν οἱ ᾿Ιουδαῖοι περὶ αὐτοῦ ὅτι εἶπεν,
τῇ ἐσχάτῃ ἡμέρᾳ. (7) “᾿
231
᾿Εγώ εἶμι ὁ ἄρτος ὁ καταβὰς ἐκ τοῦ οὐρανοῦ, 42» καὶ ἔλεγον, Οὐχ οὗτός p matt 13.55.
ἐστιν ᾿ΙΤησοῦς ὁ vids ᾿Ιωσὴφ, οὗ ἡμεῖς οἴδαμεν τὸν πατέρα καὶ
ἢ σὴ μ μ ρ
AY ,
THY μητέρα ; Luke 4. 22.
πῶς οὖν λέγει οὗτος, Ὅτι ἐκ τοῦ οὐρανοῦ καταβέβηκα; (5) © ᾿Απεκρίθη
οὖν ὁ ᾿Ιησοῦς καὶ εἶπεν αὐτοῖς, Μὴ γογγύζετε per ἀλλήλων “ οὐδεὶς δύναται
ἐλθεῖν πρός με, ἐὰν μὴ ὁ Πατὴρ ὁ πέμψας με ἑλκύσῃ αὐτόν: καὶ ἐγὼ ἀναστήσω
αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ. © “Ἔστι γεγραμμένον ἐν τοῖς προφήταις, Καὶ
Isa. 54. 18.
er. 31. 34.
ΝΥ lel a
ἔσονται πάντες διδακτοὶ Θεοῦ. Πᾶς οὖν ὁ ἀκούσας παρὰ τοῦ Πατρὸς καὶ Et 5.10.
& 10. 16.
μαθὼν ἔρχεται πρὸς μέ. (a) “δ᾿ Οὐχ ὅτι τὸν Πατέρα τὶς ἑώρακεν, εἰ μὴ ὁ ὧν τοὶ. τ. 18.
A A A e es a 4
παρὰ τοῦ Θεοῦ, οὗτος ἑώρακε τὸν Πατέρα.
ὁ πιστεύων εἰς ἐμὲ ἔχει ζωὴν αἰώνιον.
φάγῃ καὶ μὴ ἀποθάνῃ.
Matt. 31. 27.
Luke 10. 22.
sch, 3. 16, 18, 36.
(2) "μὴν ἀμὴν λέγω ὑμῖν,
48 Ἐγώ εἶμι ὁ ἄρτος τῆς ζωῆς.
(2) “οἱ πατέρες ὑμῶν ἔφαγον τὸ μάννα ἐν τῇ ἐρήμῳ καὶ ἀπέθανον'
(=) δ᾽ οὗτός ἐστιν ὃ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβαίνων, ἵνα τὶς ἐξ αὐτοῦ
(29 δ᾽ "᾿Εγώ εἰμι ὁ ἄρτος ὁ ζῶν, ὁ ἐκ τοῦ οὐρανοῦ
t Exod. 16. 15.
καταβάς' ἐάν τις φάγῃ ἐκ τούτου τοῦ ἄρτον, ζήσεται εἰς τὸν αἰῶνα. (<) δ Καὶ
εν. > A ’ ε , > LY a 9. A , ε Q hel A a
6 ἄρτος δὲ ὃν ἐγὼ δώσω ἡ σάρξ μου ἐστὶν, ἣν ἐγὼ δώσω ὑπὲρ τῆς TOD κόσμου
41. ἐγόγγνζον οὖν οἱ ᾿Ιονδαῖοι) for they were estranged from
that livme γον that came down Le heaven, and had not leamed
to feel hunger for it. That bread seeks for the craving of the
inner man, and satisfies it. (Aug.)
44. οὐδεὶς δύναται ἐλθεῖν πρός με, ἐὰν μὴ ὁ Πατὴρ ὁ πέμψας
pe ἑλκύσῃ αὐτόν] ἑλκύω is used by LXX for Hebrew mop (ma-
shah), which does not imply violence, as Jer. xxxi. 3. (Rosenmiiller.)
A tribute to the power of Divine Grace. No one can come
except He is drawn. If thou dost not desire to err, do not seek to
determine whom God draws, and whom He does not draw; nor why
He draws one man and not another. But if thou thyself art not
drawn by God, pray to Him that thou mayest be drawn. (Aug.)
God is ready to draw every man, for He says, It is written in
the Prophets, they shall all be taught of God (Isa. liv. 13). And
again, every one that hath heard and learned of the Father cometh
to me (John vi. 45), and Him that cometh to me I will in no wise
cast out (John vi. 37). Besides, He says, that He will draw all,
πάντας ἑλκύσω, John xii. 32. (4ug.)
This saying does not deny our freewill, which is the error of the
Maniicheans, but proves our need of divine grace; it does not say
that the unwilling comes, but that he comes who receives grace; and
we have a Teacher who is willing to give His blessing to all (as is
evident from Ὁ. 45), and pours out His heavenly teaching upon all.
Chrys.
: ὯΝ draws all who are willing to be drawn; but He does not
draw others ; as the magnet draws not every thing, but it draws iron.
vu :
: = are not drawn against your will, God draws by love, not
by force (Aug.), but “by the cords of a man,” Hos. xi. 4.
— ἐν τῇ icy. ἡ.] So A, C, ἢ, E, G, Η, Κ, L, 8, T, V, and
other MSS. Bie. omits ἐν.
45. ἔσονται πάντες διδακτοὶ Θεοῦ] On the phrase διδακτοὶ
Θευῦ, see Vorst. Hebr. pp. 408, 409. Cf. θεοδίδακτοι, 1 Thess.
iv. 9.
I may utter words that sound in your ears, but unless your minds
are enlightened by God, how can you know me? (Aug., .)
— ἀκούσατε] This ae to be the right reading,—dxoves» has
been adopted from a few MSS. by some editors.
— πᾶς ὁ axovcac—ipyera:] Where hearing is, there is obe-
dience; for faith is not of necessity, but by Peogcasion: And that
understanding, by way of assistance, rather of force, which is in
Christ, is supplied from the Father. For the truth of Christian
doctrine ἰδαοβοα that the αὐτεξούσιον καὶ αὐτὸ προαίρετον of the
human soul is preserved entire. (Cyril.)
48. ἐγώ εἶμι ὁ ἄρτος τῆς ζωῆς The multitudes followed Him
(in consequence of the loaves) seeking food for their bodies, and remem-
bering the manna which had been given to their fathers; but our
Lord teaches them that these things were fi emblematic of the
Truth now present to their eyes, and therefore proceeds to speak of
spiritual food, “1 am the bread of life.” He speaks here of the
mystical communion of His own Body. ( 9 ν
Since Christ is the bread of life, and except we eat His flesh
and drink His blood, we have no life in us; let those take heed who
have been baptized, and yet rarely resort to Church to receive the
Holy Communion, under a pretence of fear and reverence, and se
exclude themselves from eternal life. This pretext, though it eeems
to be religious, is a trap and snare. Rather, they ought to strive to
be cleansed from sin, and amend their lives. (Cyrs
Satan has various devices, and when he tempted us to sin,
he then makes us shrink from divine grace. But let us break his
chains, and shake off his tyrannical yoke and serve God, and come to
divine and heavenly grace, and approach the Holy Communion of
Christ, So we shall conquer Satan, and be partakers of the Divine
Nature, and rise to life and immortality. (Cyril.)
50. οὗτοι] i. ‘1 myself.” See Matt. xvi. 18, and below, v. 58.
— ἵνα τὶς ἐξ αὐτοῦ φάγῃ καὶ μὴ ἀποθάνῃ! Moses ate the
manna, and many who pl God ate it, and ta not die, because
they received the visible food spiritually, and tasted it spiritually,
that ex’! meee be satiated spiritually. We also now receive visible
food. But the Sacrament is one thing, and the Virtue of the Sacra-
ment is another; for many receive at the altar, and perish in receiv-
ing. Whence the Apostle says (1 Cor. xi. 29), “ He that eateth and
drinketh unworthily, eateth and drinketh damnation.” To eat this
heavenly food spiritually, is to wash our hands in innocency (Ps.
Ixxiii. 12), and so to come to the altar: though we sin daily, let not
our sin be deadly; and before we come to the altar let us reflect on
the prayer, “ Furgive us our trespasecs, as we forgive them that
against us.” If you forgive, you will be forgiven. Come,
trespass
then, with confidence. If any man eateth of this bread he shall not
die; that is, if he eats, what belongs to the Virtue of the Sacrament,
not what belongs to the visible Sacrament; if he feeds upon it
internally, not externally ; feeds upon it in his heart, not only presses
upon it with his teeth. (Axg.)
δῷ. ὁ ἄρτος δὲ ὃν ae δώσω] He thus shows His power and free-
will, He was crucified; He was given by His Father, but He gave
Himself. Salas 3-7 ΚΠ Our Lord gave this Bread when He delivered
the Sacrament is Body and Blood to His disciples, and when He
offered Himself to the Father on the Altar of the ( Bede.)
I die for all, that I may quicken all by My death; and I offer
my flesh as a ransom (ἀντίλυτρον) for the flesh of all. Desth will
die in My death; and the nature of Man which has fallen in Adam
will arise again in Me. I am therefore made like you, of the seed of
Abraham. Death could not otherwise have been destroyed, except
Christ had given Himself a ransom for all. As the Peslmist says,
“* Sacrifice and burnt-offering thou wouldest not, but a body thou hast
prepared Me. Then said I, Lo, I come” (Ps. x]. 9). ‘‘ He bore our
sins in His own body on the cross, and by His stripes we are healed”
(1 Pet. ii. 24). Therefore He says (John xvii. 19), I sanctify Myself,
that is, I consecrate spect, and offer Myself as an Immaculate
Victim, for the life of And this redemption is effected by the
Union of the two Natures. For after that Life-giving Word of
God made His dwelling in our Flesh, He transfo: it to His own
Virtue, that is, to Life, and, by the ineffable mystery of His union
with us, quickened us and made us to be like what He is in Himeelf.
(apn the body of Christ quickens those who partake in it.
The Fathers combat the ian Heresy by arguments drawn
from what our Lord says concerning the Lord's Sapper
The Sacraments which we receive of the Body and Blood of
Christ are a divine thing, because them we are made
takers of the divine nature. And yet there does not cease to cxist in
them the substance of bread and wine. And an ii and similitude
of the Body and Blood of Christ is seen and solemnized in the cele-
bration of these mysteries; and we must have the same belief con-
cerning Christ our Lord as we profess concerning His image (in the
Sacrament), viz. that as the elements pess into a divine substance, by
the operation of the Holy Spirit, and yet remain in the properties of
their own nature, so they show that the principal mystery, whose
efficacy and virtue they truly ὁ to us—namely, Christ—
remains One, because entire and true; while these things (i.e. the
two natures), of which Christ consists, remain in their true pro-
perties. (Gelasius, Bp. of Rome, 4.p. 492496, ‘ De duabus naturis
in Christo.’ Bibl. Patr. Lat. v. p. 671.) The bread and wine even
after consecration lose not their own nature, but remain in their
232:
x ch. 3. 9.
y Matt. 26. 26.
1 Cor. 11. 23, &€c.
sch. 4. 14.
ST. JOHN VI. 53—60.
ζωῆς. *’Epdyovro οὖν πρὸς ἀλλήλους οἱ ᾿Ιουδαῖοι λέγοντες, Πῶς δύναται
οὗτος ἡμῖν δοῦναι τὴν σάρκα φαγεῖν ; ὅδ) Εἶπεν οὖν αὐτοῖς ὁ ᾿Ιησοῦς, ᾿Αμὴν
> A , can aN ΝΥ ld ‘ , A ca a 9 , ‘a 4
ἀμὴν λέγω ὑμῖν, ἐὰν μὴ φάγητε τὴν σάρκα τοῦ Υἱοῦ τοῦ ἀνθρώπου, καὶ πίητε
αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς. δέ "Ὁ τρώγων μοῦ τὴν σάρκα
καὶ πίνων μοῦ τὸ αἷμα ἔχει ζωὴν αἰώνιον, καὶ ἐγὼ ἀναστήσω αὐτὸν τῇ ἐσχάτῃ
ἡμέρᾳ (3) δ᾽ ἡ γὰρ σάρξ μον ἀληθῶς ἐστι βρῶσις, καὶ τὸ αἷμά pov ἀληθῶς
ἐστι πόσις. (2) δ Ὁ τρώγων μοῦ τὴν σάρκα καὶ πίνων μοῦ τὸ αἷμα ἐν ἐμοὶ
ach. 8. 18.
μένει, κἀγὼ ἐν αὐτῷ. 7 Καθὼς ἀπέστειλέ με ὁ ζῶν Πατὴρ, κἀγὼ ζῶ διὰ τὸν
Πατέρα: καὶ ὁ τρώγων με κἀκεῖνος ζήσεται δι’ ἐμέ. 88." Οὗτός ἐστιν ὁ ἄρτος
ὁ ἐκ τοῦ οὐρανοῦ καταβάς: οὐ καθὼς ἔφαγον οἱ πατέρες ὑμῶν τὸ μάννα καὶ
> 4 e s lel a 9 , > a 2a $9 led if
ἀπέθανον. Ὁ τρώγων τοῦτον τὸν ἄρτον ζήσεται εἰς τὸν αἰῶνα. © Ταῦτα εἶπεν
aA , 9 ’, ν᾽
ἐν συναγωγῇ διδάσκων ἐν Καφαρναούμ.
θ0 Πολλοὶ οὖν ἀκούσαντες ἐκ τῶν μαθητῶν αὐτοῦ εἶπον, Σκληρός ἐστιν οὗτος
ΡΣ substance, shape, and form. (Theodoret, Eranist. iv. p. 85.)
Bp. Pearson on the Creed, Art. iii. p. 306, who says, “hence it
is observable that the Church in those days understood no such
doctrine as that of Transubstantiation.”
- ἡ capt pov ἐστίν] That is called flesh, which flesh does not
comprehend, and the more to because it is called flesh. They who
heard it shuddered at that saying, and thought it to be impossible.
But the faithful le of Christ know the body of Christ, if they
themselves take heed to be His Body. Let them be indeed the body
of Christ, if they desire to live by the Spirit of Christ. The body of
Christ cannot live but by the ot of Christ. Hence the Apostle
says, “ we are one bread and one body “" (1 Cor. x. 17).
O Sacrament of Piety! O Symbol of Unity! O Bond of
Charity! He who desires to have life has a place where he may
have it, and a source whence he may receive it. Let him draw near,
let him have faith, let him be in the body of Christ, that he may
derive life from it. And let him be a living and sound member in the
body ; Jet him cleave to the peat let him live from God to God;
let him now labour on earth that he may reign in heaven. (Ang.
δῷ. πῶς dévara:] A like question to that of Nicodemus, when
Christ spoke to him of the other Sacrament (John iii. 9). “ How,”
they ask, “can He give us His flesh to eat?” Huw did He feed the
five thousand? The answer is the same in both cases—by His divine
Power. (Cp. Chrys.)
68, 54. ἐὰν μὴ φάγητι] A form of speech parallel to that used
ro baal by Christ to Nicodemus concerning the other Sacrament
(John iii. 5).
Observe also that the ic» μὴ is, in the two aes Died ect by
‘Api ἀμὴν (used twice in both cases, iii. 8. δ; vi. 47. 53), and makes
the parallel more solemn.
Our Lord did ποέ as yet explain how they were to eat His flesh
and drink His blood; for they were not as yet ripe for the intelli-
gence of this mystery. But He tells them what inestimable blessings
were to be gained from that eating and drinking, and so quickens ἃ
more vehement desire in their minds to believe it. He would first
teach them to believe Him, and would afterwards reward their faith
by fruition of Himeelf. He rds explained His words by say-
ing, " Take eat, this is M ly,” and “ Drink ye all of this.”
Let al] hearken to Christ, who says, ‘‘ Except ye eat the flesh of
the Son of Man ye have no life in you.” They cannot taste that
life which is in holiness and felicity, who do not receive the Son
of Man in the Holy Communion.
For Christ is the Life, being generated from the Living Father
of al). And His Human Body is Life-giving, in that it is united
to the Life-giving Word in one Person. For, after the Incarna-
tion, the two natures of God and Man were indissolubly joined in
Him. Wherefore by communion in His Body we have lie in our-
selves, being united to that Body as it is united to the Word Who
dwells in it. (Cyril Doss
The mention of here as well as body contains a prophecy,
i.e. that our Lord would not die ‘sicc& morte, sed erent? ie. be
slain and pierced, and that by this body slain and blood shed He
would give life to the world. Men may have temporal life without
eating that bread and «πα κίηΚ that blood, but εἰσγπαὶ life they cannot
have. ΒΓ Goa food and drink He means the communion of His own
Body. r Lord therefore presented His Body and Blood in those
things which are made of many into one. For the one element (the
Bread, ἄρτος, or loaf) is made of many grains; the other (the Wine)
flows ther into one from many grapes. The Sacrament of this
Unity of Christ's Body and Blood is prepared in some places daily;
and in other places at stated intervals, on the Lord's Table; and ty
eome it is received unto life, and by others it is received unto death.
But the thing iteelf, of which it is 2 Sscrament, is unto life to every
man, and is not to death to any one that partakes of it. (Axg.)
Before the bread is consecrated, we cal] it bread; but when
the ministry of the priest the divine sanctifies the bread, it is
reputed worthy to be called the Ὑ of Christ, although the
nature of bread remains in it. (Ce. as is generally supposed,
ed Cesar. ap. Routh, Script. Eccl. ii. 126, ed. 1840, where other
ΜΙ σης ἐσέ θιοπιος to the same effect may be seen.) See δθουϑ,
on σ. δῶ.
54. τρώγων] There is a ual ascent in the language of this
Discourse, from one spiritual altitude to another. sentence in
succession is an exercise of faith, and invites it to climb up higher,
and to surmount new difficulties.
First He speaks of ἄρτος. bread, what He Himself had just mul-
tiplied, to feed the bodies of the five thousand, and so connects His
Sermon with the Miracle ν 26). Then of bread from heaven (Ὁ.
32); then of the bread of God (v. 33); then of the bread of lye
(νυ. 35): then of dicing bread (v. 51); and then He says that this is
Himeelf (v. 51); and then, that it is His flesh (v. 51); and then,
that it is n toeat (φαγεῖν) that flesh and drink His blood
(v. 53); and then He adopts a new word for eating—a remarkable
one—tpuryes. Here, in
is word, is the climax of difficulty. It is
Tepeated no less than four times (ev. 54. 56—58) in relation to this
subject; and it only occurs in two other places of the N. T.—John
xiii. 18. Matt. xxiv. 38. It seems to be intentionally chosen as 8
σκληρὸς λόγος, It means something more than mere φαγεῖν.
Etymologically it is connected with τρύω and τρώω, to prerce.
Properly it is not applied to food prepared by man; and it signifies
the eager appetite with which animals fix on their food and even de-
vour it. . the words of Christ concerning Christians as compared
to birds of prey—eagles—hastening to their food (Matt. xxiv. 28,
Luke xvii. 3h). It may be intended to show the need of coming to
Christ in the Holy Communion with spiritual hunger and with-de-
Vout cravings and earnest lengion and yearnings of δ famished soul
for heavenly food. Cp. on xiii. 18
55. ἡ yap σάρξ pov ἀληθῶς ἐστι Bowers] Being the flesh of
Him Who is God,—not that Christ's flesh has been changed into the
nature of God. No; but as iron when heated retains the nature of
iron, and exercises the energy of fire, so His flesh remains flesh and
vivifies us—being the flesh of Him Who is God. (Theoph.)
We are called members of Christ because we receive the Son
Himeelf into us, in the Holy Communion. His Blood is the Blood
of Him Who is the Life. Pe a
— ἀληθῶν} Some MSS. (ὁ. g. B, C, Ὁ. K, L, T) have ἀληθὴς
here, but the preponderance of authority is for ἀληθῶς.
56. ὁ τρώγων μοῦ τὴν σάρκα] Observe the position of the pro-
noun μοῦ, in both cases it is emphatic,—' The flesh of Me, 0
am God, and by My Divine Power quicken whom I will.’
This is to eat that food and drink that drink, viz. to dwell in
Christ. He who does not dwell in Christ, nor Christ in him, with-
out doubt neither eats His flesh nor drinks His blood, but rather eats
and drinks to his own condemnation the Sacrament of 0 great a
thing. (Aug. Cp. the MSS. collations p. 1987, and p. Ixxvii. on the
words from Aug. in our 29th Article.)
These words of our Lord are to be referred to the Holy Eucha-
rist, in which we partake of the body and blood of Christ. (Chrys)
Our Lord taught us by these mystical words to be in His body
under Himself the Head, eating His flesh, not forsaking His Unity.
But many who were present did not understand His meaning, and
were offended ; for they thought of nothing but the flesh. which they
themselves were (i. 6. they received His words carnally, being them-
selves carnal). But the Apostle tells us, fo be carnally minded is
deuth (Rom. viii. 6). Therefore we ought not to taste Christ's flesh
carnally, as some did who said (v. 60), “ This is a hard saying who
can hear it?” (Aug.) and He therefore replied to them in v.
59. Καφαρναοὐμ] ‘villa consolationis’ (see Matt. iv. 13),—« fit
place for this discourse on those benefits which by His precious blood-
shedding He has obtained to us, and on those holy “ mysteries which
He has instituted as pledges of His love. and for a continual remem-
brance of His death, to our great and endless comfort.”
60. σκληρόε ἐστιν οὗτος ὁ Acyos] Yes, a hard saying to those
who are hard ; incredible to the incredulous. (Aug. Serm. 131.)
Because they had heard Him speak of flesh, they thought He
wished to make them eaters of flesh; but we, who understand these
words spiritually, are not devourers of flesh, but are spiritualized by
this fe (Theophy?. ) '
ST. JOHN VI. 61—71.
233
ὃ λόγος: τίς δύναται αὐτοῦ ἀκούειν ; | Εἰδὼς δὲ ὁ ᾿Ιησοῦς ἐν ἑαντῷ, ὅτι
γογγύζουσι περὶ τούτον οἱ μαθηταὶ αὐτοῦ, εἶπεν αὐτοῖς, Τοῦτο ὑμᾶς σκαν-
“ , [ἡ 63 ΡῈ 4 a . en ao , 9 , Γ΄
δαλίζει ; (29 Ἐὰν οὖν θεωρῆτε τὸν Υἱὸν τοῦ ἀνθρώπου ἀναβαίνοντα ὅπον ἦν beh, 8.15.
7
1
lark 16, 19.
τὸ πρότερον; (Fr) 8 " Τὸ πνεῦμά ἐστι τὸ ζωοποιοῦν, ἡ σὰρξ οὐκ ὠφελεῖ οὐδέν" Lure 2.51.
τὰ ῥήματα, ἃ ἐγὼ λελάληκα ὑμῖν, πνεῦμά ἐστι καὶ ζωή ἐστιν.
εἰσὶν ἐξ ὑμῶν τινες ot οὐ πιστεύουσιν. "Hide γὰρ ἐξ ἀρχῆς ὁ ᾿Ιησοῦς, τίνες ἃ ἣν ἢ,
71) 64 a? » Eph. 4. 8.
Cx) Αλλ ς 2 Cor. si 6.
28 eos , Ν 4.2 ε ὃ , > 73) 65 ὁ Ν én.
εἰσιν Ol μὴ πιστένοντες, Και TLS ἐστι »Ο 7 αραθώσῶων αὕντον" (qr) και € EYE, « ver. 4“.
- BY A ” en 9 > AY , bad , 2N ‘ ,
Διὰ τοῦτο εἰιρηκα τυμιν, OTL οὐδεὶς δύναται ἐλθεῖν προς με, Cav μὴ a δεδομένον
9 Ἃ 9 A ,
αὑτῷ ἐκ τοῦ Πατρός pov.
(ὦ) 55.᾿ Ἔκ τούτου πολλοὶ ἀπῆλθον τῶν μαθητῶν
> a > ae eed A > 2 > 3 aA 4 67 Et > ε» a.
GUTOU εἰς TA ὀπίσω, καὶ οὐκέτι FET GUTOU περιεπατουν. πεν οὖν 0 Ἰησοῦς
τοῖς δώδεκα, Μὴ καὶ ὑμεῖς θέλετε ὑπάγειν ; (7) ® Γ᾿Απεκρίθη οὖν αὐτῷ Σίμων tacts. 2.
La a 8 a 3 , : er a 3 ‘4 x 69 8 ‘ . 16. 16.
Πέτρος, Κύριε, πρὸς τίνα ἀπελευσόμεθα 3 βήματα ζωῆς αἰωνίον ἔχεις: καὶ ἐ Matt 16. 16
Luke 9. 20.
ἡμεῖς πεπιστεύκαμεν καὶ ἐγνώκαμεν, ὅτι σὺ εἶ ὁ Χριστὸς, ὃ Υἱὸς τοῦ Θεοῦ bke?2
τοῦ ζῶντος. (35) 19 Β᾿4πεκρίθη αὐτοῖς ὁ ᾿Ιησοῦς, Οὐκ ἐγὼ ὑμᾶς τοὺς δώδεκα b Luke 6.18.
ch. 8. 44,
ἐξελεξάμην ; καὶ ἐξ ὑμῶν εἷς διάβολός ἐστιν.
11: Ἔλεγε δὲ τὸν ᾿Ιούδαν Σίμωνος
᾿Ισκαριώτην' οὗτος γὰρ ἤμελλεν αὐτὸν παραδιδόναι, εἷς ὧν ἐκ τῶν δώδεκα.
62. ἐὰν οὖν θεωρῆτε τὸν Ὑἱὸν τοῦ ἀνθρώπου ἀναβαίνοντα) If
you imagine that My flesh cannot give you life, how can it, likes
winged bird. soar up to heaven? But if, as your own eyes will see,
it raises itself to heaven, cannot it also raise you? cannot it vivify
‘ou? It is not, however, the flesh, as flesh, that will vivify you, but
it is the Flesh united to the Word; it is the Flesh in which “ dwelleth
all the fulness of the Godhead bodily” (Col. ii. 9). It is the Spirit
that dwelleth in it that quickeneth ; and “the Lord is that Spirit”
(2 Cor. iii. 17). The Spirit is Christ as God. εοἰὗπῷ
They thought He would give them His body to eat, but He said
that He, in His body entire, would ascend to heaven. Then you will
perceive that He does not give His body in the way you imagine, and
that His Grace is not to be fed upon by the teeth. ‘“Gratia Ejus non
consumitur morsibus.” (Ax)
Therefore our Lord said, ‘‘ Me ye have not always” (John xii. 8),
when He spake of His bodily presence; for according to His divine
majesty He said, "1 am with you alway” (Matt. xxviii. 20). But
according to the flesh which He aseumed in the Virgin's womb, and
in which He died and rose again, it “ ye have not always.” Why? be-
cause in it He ascended into heaven, and in it He is not here. (Ang.
— ὅπου ἦν τὸ πρότερον] Not that the human body of Christ
came down from heaven (for that is the heresy of Marcion and Apol-
Unarius), but berause the Son of Man and the Son of God are one
Christ. (Theoph.)
Our Lord answers their murmurs by these words: ‘‘ You ima-
gine that I am about to give you My Body to divide as it were into
pare fe ou toeat. What if you see Me ascend?” Certainly He
ὁ could ascend bodily, could not be eaten bodily; therefore He
gives us healthful reflection from His Body and Blood, and at the
same time solves their doubts. Let them eat and drink Him Who is
our Life; and the Budy and Blood of Christ will be Life to us, if
that which is visibly taken in the Sacrament is indeed spiritually
eaten and oly drunken. For our Lord proceeds to say (v. 63),
“tis the Spirtt that quickeneth.” (Aug. Serm. cxxxi.)
. τὸ πνεῦμά ἐστι τὸ ζωοποιοῦν) Cp. 1 Cor. xv. 45: “ The
first man Adam was made a living soul; the last Adam was made a
quickening spirit,"—ale πνεῦμα ζωοποιοῦν,---ἰ, 0. by union of flesh
with deity ; the flesh which Christ took became by His assumption of
it the flesh of Him Who is God,—and Who as J , the universal
and everlasting 7 am, quickens all. It is not by participating in His
flesh as flesh, but by faith in His Divinity dwelling in that flesh, and
by it communicating itself to us, that we are pened in the reception
of the Holy Communion of His Body and Blood.
Not that His flesh profits nothing: for our only hope of life
oternal in body and eou! is through His Incarnation; but what profits
nothing, is to think of His flesh merely as flesh. So the Apostle says
C Cor. iii. 6), “ The letter killeth, but the Spirit giveth life.” Not
that the letter is nothing; but the letter , without the Spirit,
killeth. Cp. Cyril here.
We must not say that Christ's flesh or body profiteth nothing
ad v. 53, 54), but to understand these things in a carnal way pro-
teth nothing. (Chrys.)
Why did He say. “ Except ye eat the flesh,” ἄς, Because the
flesh considered carnally, as ye consider it, price nothing. But
the flesh must be quickened by the Spirit, and then the Spirit in the
flesh, and by the flesh, profits much. Your soul quickens only the
members which are in your body; if you take a limb away, it is not
uickened by your soul. This we say, that we may love unity and
fear separation. A Christian Εν not to fear any thing eo much as
to be separated from Christ's ς for if he is ted from the
Fody of Christ, he is not a member of Christ, and if not a member
of Christ. he is not quickened by His Spirit. Aes)
— πνεῦμα καὶ Yor) They speak of Spirit and Life. (Cyril)
“ ἀλλο μὰ intelligenda.” (Axug.)
ox. 1.
GA. τινες of οὐ πιστεύουσιν) and therefore do not understand ;
te oe yo believe yo cannot understand” (Isa. vii. 9.) See
— ὁ παραδώσων] The betrayal took place at the season of the
Passover. and soon after the Institution of the Holy Eucharist; and
so the treachery of Judas was ἐπθπιβίοιν. connected with these words,
concerning the Holy Eucharist, and spoken before at a Passover.
67. δώδεκα] That these were the Apostles, St. John supposes to
be known from the other Gospels.
69. ὁ Υἱός] ‘ Instead of o Yide, Griesh., Lachm., Tisch.. and Alf.
edit, from 4 MSS., and a few Versions, ὁ ἅγιος. But that readi:
has been, very properly, rejected by Scholz; since, while extern
authority for it is infinitely less, internal evidence is altogether on the
side of the common reading; the appellation ἅγιος τοῦ Θεοῦ, as used
of our Lord, only occurring in the confession of the demoniacs (Mark
i. 24. Luke iv. 84). He is, indeed, called ἅγιος παῖς Acts iv. 27,
but not ἅγιος τοῦ Geov. Whereas the appellation, Χριστὸς, ὁ Υἱὸς
τοῦ Θεοῦ, i haere occurs in the New Test., and especially in this
Gospel, as i. 50; xi. See more in Titman, who proves that the
appellations ὁ Χριστὸς and ὁ Υἱὸς τοῦ Θεοῦ were not synonymous,
but that the former have reference to the office, the latter to the
Divine nature of Christ." (Blooms)
— τοῦ ἴῶντοῦ] Cancelled by some on the authority of a very fow
MSS., e.g. B, C, D, L, and six cursive copies, but confirmed by
most of the Versions and Fathers; and very expressive and relevant
to this pe in connexion with ῥήματα ζωῆς (v. 68).
70. ξελεξ μην ; καὶ ἐξ ὑμῶν εἶς διάβολός é.| There is therefore
an election of grace, from which men may fall. (Bengel.)
Ravisw or THE CONTENTS OF THE ἘΌΚΕΟΟΙΝΟ CHAPTER.—
It is said by the Holy Spirit in v. 6 of this chapter, that “ He
(Christ) Himself (airés, Ipsec, nemo alius) krew that He would
dv ;* and this saying may be taken as a clue to the whole; for all
our Lord's sayings and actions in it are teal.
St. Jobn in Tie Gospel does not describe the Institution of either
Sacrament. That had been done by the preceding Evangelists. And
he alone records our Lord's prophetical discourses concerning both
Sacraments; first, in the third chapter, concerning Baptism; and
secondly, in the sixth chapter, concerning the Lord's Supper. And
there is a striking resemblance in the manner in which each of the
Sacraments is treated by Our Lord in this Gospel. (See, for instance,
v. 53, compared with iit. 3.)
Thus it is shown that there is an analogy between them; and
that the two Sacraments occupy a place peculiar to themselves in the
Christian Dispensation.
In a word, the Third Chapter and the Sixth Chapter of St.
John's Gospel may be said to contain two Sermons upon the Sacra-
ments from the Divine lips of Him Who instituted them.
Our Lord wa the same method in speaking of the Second
Sacrament (that o His Body and Blood) as He had done in grat d
of the first—the Sacrament of Baptism. See above on chap. iii. 22,
and note at end of that chapter; and on Matt. x. 38.
If it be alleged (as it is by some) that His Words could not refer
to the Sacraments, because they were not 80 μησὶ by those who
heard them ; this objection, it must be replied, is grounded on a total
misconception of our Lord's Nature and Teaching.
He what He would do; and He knew that His Words
would be recorded by the Holy Spirit in Holy Scripture, for the
teaching and comfort of all fixture ages of the world. Such lan;
as was not intelligible at the time when, and to the persons to whom,
it was first uttered, was most appropriate in the mouth of Him Who
foreknows all things, and spoke to al] men in all time. Cp. on xii. 16.
Its subsequent explanation by what ini took place proves
H
294 ST. JOHN VI. 1—6.
VIL. 1 Kai pera ταῦτα περιεπάτει ὃ ᾿Ιησοῦς ἐν τῇ Γαλιλαίᾳ: οὐ yap ἤθελεν
ΕΣ Aa? , A ν 27.7 a8 εν vd: Cal > aA 2 at
a Lev. 23.34. ἐν TH Ἰουδαίᾳ περιπατεῖν, OTL ἐζήτουν αὐτὸν οἱ ᾿Ιουδαῖοι ἀποκτεῖναι. Hv
paatt.12.46. δὲ ἐγγὺς ἡ ἑορτὴ τῶν ᾿Ιουδαίων, ἡ σκηνοπηγία. °° Εἶπον οὖν πρὸς αὐτὸν
Mark 8. 31.
Acts. οἱ ἀδελφοὶ αὐτοῦ, Μετάβηθι ἐντεῦθεν, καὶ ὕπαγε εἰς τὴν ᾿Ιουδαίαν, ἵνα καὶ οἱ
, , A » a aA 4 > Ν Q led ΝΥ
μαθηταί σον θεωρήσωσι τὰ ἔργα σον ἃ ποιεῖς: οὐδεὶς γὰρ ἐν κρυπτῷ τὶ
a ΝΥ Lal 3
ποιεῖ, καὶ ζητεῖ αὐτὸς ἐν. παῤῥησίᾳ εἶναι: εἰ ταῦτα ποιεῖς, φανέρωσον σεαυτὸν
eMarks.2. τῷ κόσμῳ. ὃ " Οὐδὲ γὰρ οἱ ἀδελφοὶ αὐτοῦ ἐπίστευον εἰς αὐτόν͵ ὃ λέγει οὖν αὐτοῖς
His Divinity : it is an evidence of the truth of the Gospel, and con-
firms a on Ἢ ota eral Teas His fo
is Teaching was ical, It rom His fore-
knowledge. It “i also probationary ; it tried the faith of His hearers.
Some would be 5 red and fall away, and “would no more walk
with Him.” But they who meekly and lovingly trusted in Him
would abide with Him in patience, because they seen His miracles
and knew that “ He has the words of eternal life Ὁ and they would
wait till what were at first ‘hard sayings would be cleared up by
visible actions and by spiritual illuminations.
So it was with regard to our Lord's teaching concerning both the
Sacraments. Those very persons, who at first might have been per-
plexed by that teaching, were enlightened by receiving those Sacra-
ments, and became Ministers of those Sacraments to others.
Our Lord, at the approach of a Passover, goes ap with His
disciples to a hill on the Northern side of the Lake of Galilee; and
the Multitudes who had seen His miracles of healing, and were going
up to Jerusalem, follow Him. He preaches to them, and heals some
of them (Luke ix. 2).
It was now afternoon, and He commands His disciples to arran
the multitude of five thousand men, besides women and children, in
companies of fifties; and having blessed and broken the five barley
loaves and two fishes, He delivers them to the disciples to deliver to
the multitude; and they were all filled; and the fragments that
remain are gathered up by the disciples and fill twelve baskets.
The multitude would have taken Him and made Him their
King; but He retires to the mountain, and commands the disciples to
embark in the ship, and pass over to the western side of the Lake.
A storm arises and darkness comes on, and He sees them toiling in
rowing, and comes to them walking on the sea. They are affrighted
at the sight, but He says, ᾿Εγώ εἰμι" μὴ φυβεῖσθε, and they gladly
received Him into the ship, which was immediately at the land where
they were going.
The next fay many of the people who had partaken of the loaves
came over the sea to Capernaum, and asked Jesus, “ Rabbi, when
camest thou hither?” He does not give a direct reply to that ques-
tion; but, when teaching in the Synagogue at Capernaum (v. 59),
proceeds to apply the miracle of the loaves to their spiritwal instruc-
tion,
They had compared Him to Moses, and He teaches them that
He is ter than Moees, in that He gives the true bread,—not
manna for forty years only, for the bodies of one people, who die (v. ee
but the true living bread for the eternal life of immortal souls, as well
as for the glorious resurrection of the bodies of ali Mankind (vv. 33.
39); and fie tells them that He Himself is this Bread (vv. 1),
and that it is necessary to ke of it; and further, except they eat
His Flesh and drink His Blood, they have no Life in them (e 53);
and that they who obey this command will have everlasting life, and
Ho would raise them up at the last day As 54).
These were then hard seyinge v. 60); they sifted His hearers;
eome murmured at them (vv. 41, 42); but He said, “ What if they
should see Him ascend to where He was before?” and that the words
He hed spoken were spirit and were life, and must be received with
faith in His Divinity, and then they would believe that He is the
Bread that descends from heaven.
They would not indeed be able to understand Aow He is present
in the Holy Eucharist, any more than the people could understand
how He had come over the sea (v. 24). Nor should they curiously
enquire, but joyfully receive Him with faith; and remember that
He, by His Divine Power, had fed the bodies of five thousand with-
out a word, and that He Who promised to be with them would ascend
in their sight to where He was before, in His Divine Nature, and
He could therefore do what He promised to perform.
The hard sayings at Capernaum, like those concerning Regene-
ration and Baptism to Nicodemus, soon became to those who,
like St. Peter (v. 68), remained with Christ in faith and patience.
For all this was done when s Passover was nigh (see on Ὁ. 4); and, at
the very next Passover after it, He explained this eaying, in act as
. well as word, by instituting the Holy Sacrament of His Body and
Blood, when He said, “‘ Tuke, eat ; this is my Body ;” and “ Drink ye
all of this: this ts My Blood whtch is shed for soe Ste For Ese ΗΝ
the remission of sins.” (Matt. xxvi. 26. Mark xiv. 22. Luke xxii. 19.)
And that His words were spiritual, and must be received with
faith, was then made evident from the case of Judas, who received
the Holy Sacrament of the Body and Blood of Christ from the hands
of Christ Himself, but received it carnally, and sof with faith and
love, and went and betrayed his Master, and so fulfilled the prophecy
here uttered by Christ concerning him (v. 70).
And these hard sayings became still more easy, when the Apostles
saw Christ's body slain and His blood poured out at that same Puss-
over, And they became more easy yet, when they saw that by His
Divine Power He raised His own Body at thet Passover as He
mised to raise them (v. 54). And they became more easy still, w!
they beheld Christ ascend in His Human Body to where He was
befure in His Divinity, And they believed that by reason of the
union of the Humanity with the Divinity, He, though in Heaven in
His Humanity, can ever communicate the bi ey Virtue of His
Body offered and of His Blood poured out, once for all, on the Crose,
to the strengthening and refreshing of the souls of those who receive
them in faith and love, and to the preservation of their souls and
bodies unto everlasting life. And the hard sayings at Capernaum
became more easy still, when the same Apostles, who had
employed by Christ to dispense the bread and the fishes which He
had blessed and broken on the mountain of Bethsaida to the weary
multitudes journeying to Jerusalem, were commissioned to bless in
His Name the Bread and Cup of the Holy Eucharist (which would
remind them even by its name of Christ's act and miraculous ‘power,
see on v. 6), and to break the Bread, and to dispense, and to authorize
and ordain others to dispense, even “ till the Lord come,” the Sacra-
ment of His blessed Body and Blood, to all true Israelites in all the
world, weary of their sins, and hungering for the Bread of Life, and
made to sit down on the Green grase of the Lord's holy mountain,
where He prepares them a Table, and anoints their head with the
holy oi] of His , and fille their cup (Ps. xxiii. 2. 5), on their wey
to an Eternal Festival in the heavenly Jerusalem.
Cu. VIL. L οὐ γὰρ ἤθελεν ἐν τ. ᾿Ιουδαίᾳ περιπατεῖν, ὅτι
ἐζήτουν αὐτὸν οἱ ᾿Ιουδαῖοι ἀποκτεῖναι) Our Lord was accustomed,
ΕΞ mi oqo to fly as man, that He might manifest Himself as
. (Chrys.
2. σκηνοπηγία] From the 15th to 23rd of Tisri (October). On
the Feast of Tabernacles, see below, note on v. 37, and Lightfoot's
treatise on the Temple Service, ch. xvi. vol. 1, pp. 974-979. Mede's
Works, i. p. 266, and Jahn, Archmol. § 356. PP was called specially
wry (ha-chag), τὸ ἅγιον, ἡ ἑορτὴ, the Feast, and μεγίστη by
Jewish writers (see Rosenmiiller, and the authorities in Jaks, and
below, note on v. 37). It was the Feast of Ingathering of Fruits
(Exod. xxiii. 16; xxxiv. 22), and it commemora'
The dwelling in Booths in the Wilderness (Levit. xxiii. 34—43.
Nehem. viii. 15). And on each day of the feast the Jews went round
the altar with shouts of Hosunna, and bearing in their hands palm
branches. (2 Macc. x. 6, 7.) Hence the Husannas in Matt. xxi.
The flowing of water from the rock in the wilderness, see on
.veree 37.
It seems to have been typical
Of our Lord's Incarnation (see on i. 14, and note at end of this
chapter), and sojourn in the Tabernacle of our Flesh on ;
the effusion of the are ate (see on v. 37, and note at end
of this chapter), as a result of Hie Humanity, Death, Resurrection,
and Ascension into heaven.
It celebrated the Ingathering of the Fruits of the Earth (Exod.
xxiii. 16), and eo was typical of the Spiritual Fruits to be gathered
into the Church, after the effusion of the Holy Ghost.
Occurring, as it did, in the Seventh or Sebbatical Month, and
being continued for seven days, during which they dwelt in booths,
and having a Great Sabbath on the Eight day, which was the last
festive day of the Jewish sacred year (see note on v. 37), it exhibited
& consummation of the Mystery of the Incarnation in its beginning
and fulness. Cp. on Luke xxiv. 1.
8. ὕπαγε elt τὴν ᾿Ιουδαίαν)] Thou doest miracles; show Thy-
ech to me, ae Toad bes Lala by taba om "ον in thus
ing, they to human glory, therefore the Evangelist
adds, “not even His brethren believed on Him.” (Axg.)
4, καὶ ζητεῖ] On this use of καὶ, see Luke xxiv. 18,
5. οὐδὲ γὰρ οἱ ἀδελφοὶ αὑτοῦ ixiotevov] Observe, ἐπίστευον,
the imperfect: they were not believing in Him; they were not sted-
fast in faith. They had made, as it were, “ δὴ act of faith’ at Cana;
there they ἐπίστευσαν (ii. 11) when they saw His miracles; but it
had not ripened into a habit.
They knew Christ as their kineman as to the flesh, but they had
not faith in Him as God; they even charged Him with cowardice,
‘**no man doeth any thing in secret;” and they intimated that they
hed suspicions as to the truth of His miracles; and they offered
Him advice, dictated by carnal affection, and exciting Him to seek
for worldly fame.
Observe, also, that the Evangelist does not decline to relate
what at first might seem to bring disparagement on Christ and the
Gospel ; viz. that His brethren (ε. 6.), His Cousins, did not believe
Him. An evidence of truth. And see how mildly their divine Master
replies to their injurious speeches and mean counsels—thus teaching
ST. JOHN VII. 7—19.
235
ὁ ᾿Ιησοῦς, Ὁ καιρὸς ὁ ἐμὸς οὕπω πάρεστιν: ὁ δὲ καιρὸς ὁ ὑμέτερος πάντοτέ
ἐστιν ἕτοιμος. Ἶ “Οὐ δύναται ὁ κόσμος μισεῖν ὑμᾶς: ἐμὲ δὲ μισεῖ, ὅτι ἐγὼ
dch. 3.
& 14. 17.
μαρτυρῶ περὶ αὐτοῦ, ὅτι τὰ ἔργα αὐτοῦ πονηρά ἐστιν. ὃ." Ὑμεῖς ἀνάβητε #15 δ
εἰς τὴν ἑορτὴν ταύτην: ἐγὼ οὕπω ἀναβαίνω εἰς τὴν ἑορτὴν ταύτην, ὅτι ὁ καιρὸς fen. 11.46.
ὁ ἐμὸς οὕπω πεπλήρωται. 5 Ταῦτα δὲ εἰπὼν αὐτοῖς ἔμεινεν ἐν τῇ Γαλιλαίᾳ.
10 Ὡς δὲ ἀνέβησαν οἱ ἀδελφοὶ αὐτοῦ, τότε καὶ αὐτὸς ἀνέβη εἰς τὴν ἑορτὴν,
οὐ φανερῶς, ἀλλ᾽ ὡς ἐν κρυπτῷ. " ΓΟἱ οὖν ᾿Ιουδαῖοι ἐζήτουν αὐτὸν ἐν τῇ
ἑορτῇ καὶ ἔλεγον, Ποῦ ἐστιν ἐκεῖνος ; 13 " Καὶ σμὸς πολὺς περὶ αὐτοῦ
PTH ἐγον, ; γογγυσμὸς πολὺς περ ᾿
Ε ver. 40.
ἃ 6. 14. ἃ 9. 16,
& 10. 19.
Matt. 21. 46,
Luke 7. 16.
7, 28, 29.
ἦν ἐν τοῖς ὄχλοις. Ot μὲν ἔλεγον, Ὅτι ἀγαθός ἐστιν: ἄλλοι ἔλεγον, Οὔ" ἀλλὰ keh. 3 11.
& 12. 40.
πλανᾷ τὸν ὄχλον. |" Οὐδεὶς μέντοι παῤῥησίᾳ ἐλάλει περὶ αὐτοῦ, διὰ τὸν 12...
& 8
φόβον τῶν ᾿Ιουδαίων.
4 Ἤδη δὲ τῆς ἑορτῆς μεσούσης ἀνέβη ὁ ᾿Ιησοῦς εἰς τὸ ἱερὸν καὶ ἐδίδασκε.
15 Καὶ ἐθαύμαζον οἱ ᾿Ιουδαῖοι λέγοντες, ' Πῶς οὗτος γράμματα olde μὴ μεμα-
θηκώς; 15 Κ᾽Απεκρίθη οὖν αὐτοῖς ὁ ᾿Ιησοῦς καὶ εἶπεν, ' Ἢ ἐμὴ διδαχὴ οὐκ
ἔστιν ἐμὴ, ἀλλὰ τοῦ πέμψαντός με. 1" Ἐάν τις θέλῃ τὸ θέλημα αὐτοῦ ποιεῖν,
lech, 12. 34.
τῇ Isa. 50. 10.
Hos. 6. 1—3.
Matt. 6. 22.
& 13. 12,
Acts 8. 27---29.
& 10. 1-6.
Luke 8. 15.
neh. 5. 41, 48.
, Ν a διὸ a , 3 a Θ a 3 aA 2 A >> 9 a
γνώσεται περι τῆς ὀιθαχήῆς, ποότέρον εκ TOU €ov ἐστιν, ἢ ἔγω AT ἐμάαντοῦ o Exod. 20. 1.
λαλῶ.
18°°Q ἀφ᾽ ἑαυτοῦ λαλῶν τὴν δόξαν τὴν ἰδίαν ζητεῖ ὁ δὲ ζητῶν τὴν
δόξαν τοῦ πέμψαντος αὐτὸν οὗτος ἀληθής ἐστι, καὶ ἀδικία ἐν αὐτῷ οὐκ ἔστιν.
19. Οὐ Μωῦσῆς δέδωκεν ὑμῖν τὸν νόμον ; καὶ οὐδεὶς ἐξ ὑμῶν ποιεῖ τὸν νόμον.
Mark 8.6.
PA His example, meekness and forbearance to others. (Cp. Aug. and
Ὅς ἢ καιρὸς ὁ ἐμὸς οὕπω πάρεστιν] Remark the word καιρὸς,
— for gathering fruit. See Matt. xiii, 30; xxi. 34. 41. Mark
xi.
They had counselled Him to gain glory by earthly means. Hoe
resolved to obtain Glory by Humility. ὁ hour My glory is
not yet arrived, of that glory which 1 will manifest when I come to
judge. But your time or seasun,—the season which you love,—is
always ready, #.¢. the season of earthly glory. That glory is always
ripe. You may always gather it from the trees of this world's praise.
We are members of the Lord's body; and whenever the lovers
of this world triumph over us, let us say to them, Four season is
always present; our season is not yet come. Our country is on high,
our path to it is lowly. But why should any one decline the lowly
path on earth, who seeks the heavenly country? (Aug.)
There may aleo be a reference to the Festival then in course of
celebration. My Festive Season is not yet come; the Festival of
My Glory is not yet come. Go ye up to this Feast, ye who seek a
verily ory. I shall celebrate a Festival hereafter, a Festival not
of a few
8, but an everlasting Festival ; a joy without end, eternity
without toil, serenity without a cloud. (dug)
Besides, in another senee, there may be ἃ reference to the Feast
of Tabernacles. It was the Festival of Ingathering of Fruits (see
Exod. xxiii. 16), the καιρὸς καρπῶν.
Our Lord's Feast of Tngethoring of Fruits was not yet come.
But it would come when "" He was glorified,” and the picit was
given (v. 39). Then He would celebrate a great Feast of Ingather-
ing; for He would gather in a Harvest of Souls from all Nations.
— ὁ δὲ καιρὸς ὃ ὑμέτερος πάντοτέ i. ἴ.} They who are friends
with the world are never out of season. Their season lasts as lon,
as thie world lasts. But when the fashion of this world has
away, then they will be out of season, and then will be the season of
Christ, and of all His true disciples. Their Harvest is the exd of
the world (Matt. xiii. a).
8. οὔπω ἀναβαίνω] This is the reading of the majority of MSS.,
and is retgined by mann, Other recent Editors have received
οὐκ, on the authority of D, K, M, and a few cursive MSS., and also
of some Versions and Fathers. Chrys., who is quoted in favour of
οὐκ, has οὐκ---ἄρτι, which is equivalent to οὕπω.
That οὐκ is a very ancient reading cannot be doubted Hag
Jerome, adv. Pelag. iv. p. 521, and August. Tract. 28, and Serm. 133),
But the evidence of the MSS. being what it is, it would seem too
bold a step to introduce it in the text. 11 is also somewhat rash to
affirm, that οὕπω has been introduced here into so many MSS. in
order to meet the sceptical objection of Porphyry (see Jerome 1. c.),
that Our Bleesed Lord's conduct as recorded in v. 14, is not con-
sistent with His saying here, οὐκ ἀναβαίνω. It is at least as pro-
bable, that οὐκ may have found ite way into some early copies hy
inadvertence, and thence have passed into various Versions. If οὐκ
is the true reading, then the meaning appears to be, “I am not now
going up to this feast, because My time is not yet fulfilled.” And
when His brethren had gone up, then He went up to the feast, not,
however, like one who set his face to Jerusalem for that pu , and
with a festal bora αν but privately; and so as not to arrive there
till the Feast was half over; and then (it must be inferred) Hie
time twas fulfilled. If the Feast was figurative of our Lord’s Incar-
nation and sojourn on earth (see note at end of this chapter), then
these words may have also a spiritual πιρααίδας You charge Me
with shunning the light, and censure Me for living in obscurity.
But I do every thing in season. My time of obscurity had its own
urpose and end. My time of public manifestation will have its
7. also.
10. ἀνέβησαν ol ἀδελφοὶ av., τ. x. αὐτὸς ἀνέβη els τὴν dop-
τὴν, οὐ Φανερῶν It is not ssid that He remained concealed in
Jerusalem, but that He went ἡ» privately. For three days the
Jews sought Him in vain, for He was absent. And it was not till
the fourth day of the Feast that He went up to the Temple
Ὁ. 14).
( ὁ would not go openly, lest by the concourse of le which
His appearance and p to Jerusalem would attract, He might
ive occasion to the cavils of His enemies that He was stirring up
6 people, and endeavouring to make Himself ἃ King, and might so
exasperate the Rulers against Him.
He went not up for temporal glory, but to teach wholesome
doctrine. He went up privately, and, as it were, secretly. The
Evangelical Truth of Christ lay concealed in the figurative shadows
of the Annual Festivals of the Levitical law; ‘the body of them is
of Christ,” Col. ii. 17. (Cp. Ang)
14. τῆς ἑορτῆς μεδούσνεἢ he fourth ny of the feast. He had
made them more expectant by delay (see v. 11), and He had with- -
drawn Himeelf from their rage against Him; and so had endea-
(chee . calm them, and make them more attentive to His words.
— ididacne] ‘ was teaching :’ and, it is added, of 'Ιουδαῖοι ἐθαύ-
μαζον, ‘were wondering.’ For further explanation of this verse, see
note at end of the chapter.
16. πῶς οὗτος γράμματα οἷδε] γράμματα, letters. So διδάσκειν
γράμματα. (Meyer.
This question of theirs ought to bave led them to recognize that
His wisdom was from above. And therefore Christ conducts them to
this conclusion by saying, “ My doctrine is not mine.” (Chrys.)
εἰν ἡ ἐμὴ διδαχὴ οὐκ ἔστιν ἐμή] He again answers their thoughts.
rys.
“Tam not from Myself ;" thus also supplying @ refutation of the
Sabellian heresy, which says that the Father and the Son are one,
being only two names of the same Essence. (Aug)
It ἐάν tie θέλῃ τὸ θέλημα αὐτοῦ ποιεῖν] ‘ If any one will be-
lieve in Me.’ For He had before said, “ This is the πο of God, that
ye believe in Him Whom He hath sent” (Jobn vi. 29). Believe, and
you will understand. Or thus: lay aside your envy, hatred, and
malice, which you now feel towards Me, and then all the darkness
will have been removed which now blinds your eyes, and hinders
your faith in Me. (να. Chrys.)
Our Lord says, ‘ If any one wills God's will, and not his own
will, he shall know of the doctrine.” Self-will is the root of unbelief.
Obedience to God's will 1s the root of Divine knowledge. (See John
viii. 31, 32. 43.) For the fear of the Lord is the beginning of wis-
dom (Ps. cxi. 10. Prov. ix. 10), and mysteries are revealed to the
meek (Kcclus. iii. 10), and he that keepeth the law getteth the under-
standing thereof (Ecclus. xxi. 11).
“ Intellectus merces fidei est.” (Ambrose.)
19. οὐ Μωὺύπῆς δέδωκεν] Has he not given you the law? have
you not the law now in your hands? See next note.
— οὐδεὶς ἐξ ὑμῶν ποιεῖ τὸν νόμον] If you kept the Law, you
would recognize Him, of Whom ἴαν speaks ; and you would not
H
296
neh. 8. 48, 52.
& 10. 20.
qch. 5. 1—9.
ver. 23.
τ Gen. 17. 10.
Lev. 12. 3.
8 Luke 18. 15, 16.
ἃ 14. i—6.
t Deut. 1. 16, 17.
& 16. 19.
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ST. JOHN VI. 20—35.
τί με ζητεῖτε ἀποκτεῖναι; ™?’AmexpiOn ὃ ὄχλος καὶ εἶπε, Δαιμόνιον ἔχεις:
, a 3 a 21? , ε» a “ 9 a qe »ν
τίς σε ζητεῖ ἀποκτεῖναι ; 7 ᾿Απεκρίθη ὁ ᾿Ιησοῦς καὶ εἶπεν αὐτοῖς, "Ἔν ἔργον
2 , Ν , θ , mr ὃ BY a o A $2. ca ΝΥ
ἐποίησα, καὶ πάντες θαυμάζετε ιὰ τοῦτο. Μωῦσῆς δέδωκεν ὑμῖν τὴν περι-
, > 9 aA oe », 3 LY > 3. 9 »“ ia N23 ,
τομήν' οὐχ ὅτι ἐκ τοῦ Μωῦσέως ἐστὶν ἀλλ᾽ ἐκ τῶν πατέρων καὶ ἐν σαββάτῳ
,’ὔ Ψ θ 3 > AY , » 3 , 9
περιτέμνετε ἄνθρωπον. * Ei περιτομὴν λαμβάνει ἄνθρωπος ἐν σαββάτῳ, ἵνα
AY fn e , hed », s > “ a ν 4 ¥ ε aA > ,
μὴ λυθῇ ὁ νόμος Μωῦσέως, " ἐμοὶ χολᾶτε ὅτι ὅλον ἄνθρωπον ὑγιῆ ἐποίησα
ἐν σαββάτῳ; 38" Μὴ κρίνετε kat’ ὄψιν, ἀλλὰ τὴν δικαίαν κρίσιν κρίνατε.
25 Ἔλεγον οὖν τινὲς ἐκ τῶν ἱἹεροσολυμιτῶν, Οὐχ οὗτός ἐστιν ὃν ζητοῦσιν
ἀποκτεῖναι; 35 καὶ ἴδε, " παῤῥησίᾳ λαλεῖ, καὶ οὐδὲν αὐτῷ λέγουσι μήποτε
ἀληθῶς ἔγνωσαν οἱ ἄρχοντες, ὅτι οὗτός ἐστιν ἀληθῶς ὁ Χριστός ; Ἴ "᾿Αλλὰ
τοῦτον οἴδαμεν πόθεν ἐστίν: ὁ δὲ Χριστὸς ὅταν ἔρχηται “ οὐδεὶς γινώσκει
πόθεν ἐστίν. (ix) 3. *"Expater οὖν ἐν τῷ ἱερῷ διδάσκων ὁ ᾿Ιησοῦς καὶ λέγων,
Κἀμὲ οἴδατε, καὶ οἴδατε πόθεν εἰμί: "Kai ἀπ’ ἐμαυτοῦ οὐκ ἐλήλυθα, ἀλλ᾽
"ἔστιν ἀληθινὸς ὁ πέμψας με, ὃν ὑμεῖς οὐκ οἴδατε. 39. "᾿Εγὼ οἶδα αὐτὸν, ὅτι
παρ᾽ αὐτοῦ εἰμὶ, κἀκεῖνός με ἀπέστειλεν. (37) 89 "᾿Εζήτουν οὖν αὐτὸν πιάσαι"
καὶ οὐδεὶς ἐπέβαλεν én’ αὐτὸν τὴν χεῖρα, " ὅτι οὔπω ἐληλύθει ἡ ὥρα αὐτοῦ.
(ὦ) 81: ᾿ Πολλοὶ δὲ ἐκ τοῦ ὄχλον ἐπίστευσαν εἰς αὐτὸν, καὶ ἔλεγον, Ὅτι 6
Χριστὸς ὅταν ἔλθῃ, μήτι πλείονα σημεῖα τούτων ποιήσει ὧν οὗτος ἐποίησεν ;
70 32 ν ε a a »*¥ Ud ΝῚ > A Led 4
(+) “ “Hrovoay οἱ Φαρισαῖοι τοῦ ὄχλον γογγύζοντος περὶ αὐτοῦ ταῦτα καὶ
ἀπέστειλαν οἱ Φαρισαῖοι καὶ οἱ ἀρχιερεῖς ὑπηρέτας, ἵνα πιάσωσιν αὐτόν.
(=) 8° Εἶπεν οὖν ὁ ᾿Ιησοῦς, “Ἔτι μικρὸν χρόνον μεθ᾽ ὑμῶν εἶμι, καὶ " ὑπάγω
ΡΥ Ν id , 8 34 hb , , Α 9 ε , N 9
πρὸς τὸν πέμψαντά pe (>) ὃ." ζητήσετέ pe, καὶ οὐχ εὑρήσετε: καὶ ὅπου
9" 2 AN e aA 3 δύ θ ἐλθ ~ 85 Et > es: vd a x ε ,
εἰμὶ ἐγὼ ὑμεῖς οὐ δύνασθε ἐλθεῖν. πον οὖν οἱ ᾿Ιουδαῖοι πρὸς ἑαντούς,
Ἂν e ΄ ΄ ν ε a > eo 39. » ‘ ? ‘
Ποῦ οὗτος μέλλει πορεύεσθαι, ὅτι ἡμεῖς οὐχ εὑρήσομεν αὐτόν ; μὴ εἰς THY
seek to break the Law which says, “Thou shalt not dill.” (Chrys.
Aug.)
Our Lord refers to the Law three times in this chapter (vv. 19.
28). and the Law is mentioned also at vv. 49.51. At the Feast of
Tabernacles, in the seventh month in every seventh year, the Law
was to be read publicly (Deut. xxxi. 10. Nehem. viii. 13—16).
Hence the reference to the Law was very pertinent now. pers
also this year, in which our Lord came to Jerusalem, was the Sab-
batical year.
21. ἣν ἔμγον ἐποίησα, καὶ πάντεε ϑαυμάζετε! I wrought one
work, and ye are all surprised and perplexed. 1 healed a man on the
Sabbath day (above, ch. v. 29); and ye do not reflect that this is not
one work, i. 6. not a mere single act, but part of a system of Divine
government,—and that whosvever recovers his health on the Sabbath,
is restored by no other power than that of Him with Whom you are
offended, because He healed a man on the Sabbath.
22. Μωὺσῆς δέδωκεν ὑμῖν τὴν περιτομήν)] He thus proves that
His act of healing on the Sabbath was not a violation of the Law.
There are many things paramount to the law of the Sabbath,—thin
by the observance of which the Law is not broken but fulfilled.
oses himself acknowledged even a ceremonial (bow much more a
moral ἢ commandment (that of Circumcision) to be superior to the law
of the Sabbath, as these Jews understood it; for Circumcision is not of
Moses, but of the Fathers; and I have done something superior and
better than circumcision,—i. 6. 1 have made a man every whit whole,
(Cp. Chrys. here.)
Moses himeelf convicts you. For by the Law of Moses ye are
taught to keep the Sabbath ; and by the same Law ye circumcise a
man on the eighth day; and if this eighth day falls on the Sabbath,
Ὁ administer circumcision, which was given to Abraham before the
w; and is, as it were, a seal of salvation, and men ought not to rest
from works of salvation on the Sabbath. (Aug.) ;
The zon nce of the Sulsuth in the case of Circumcision, is
in fact the observance of the Law. If the Sabbath is not broken in
this case, the Law is broken. So I, in healing a man on the Sabbath,
have kept the Law. You, who are not the Lawgivers, defend the
Law amiss; but Moses, who gave the Law, commands the Law to be
broken for the keeping of a commandment (that of Circumcision)
which is not from the Law, but from the Fathers. (Chryy.)
Circumcision, which produces pain, is uaministered | by you on
the Sabbath, and yet ye condemn Me Who have freed a man from
pain on the Sabbath. (Theoph.)
The administration of Circumcision was attended with wound-
ing of the flesh, and required the performance of certain “ opera chi-
rurgica et medicinalia, ne morbus ex vulnere ingrueret.”
. ὅλον ἀνθμωπὼν ὑ.} 1 healed the whole man, not only a part
(see xiii. 10, καθαρὸς ὅλος. Cp. ix. 34); whereas Circumcision in-
Jlicts α wound. And that is to be performed on the Sabbath. Which
work is the more sabbatical of the two?
24. μὴ κρίνετε---κρίνατε)] Observe the difference between κρί-
vate and xpivare,—the one expressing habit, the other an act.
46.) B, Ὁ, K, L, T, X, omit the second ἀληθῶς.
27. ὁ δὲ Χριστὸς ὅταν ἔρχηται οὐδεὶς γινώσκει] Yet the
Scribes had answered from the Prophet Micah that He would be born
in Bethlehem (Matt. ii. 1—6). hy then did they say, “mo one
th,” ἃς. Because the Scripture had prephowed this aleo,—
‘“ Who shall declare His generation?” (Isa. liii. 8.) The Scriptures
had foreshown the place of His birth as man,—but as God He was
; Υ and
morally, 50 as to confess Me and obey Me; as it is said of the sons
of Eli, “ they knew not the Lord.” -] Sam. ii. 12, and compare
Isa. i. 3. Titus i. 16. (Chrys. Theoph.)
80. οὕπω ἐληλύθει ἡ ὥρα] (see on xi. 4), i. ©. becauseit was not
His will to be then taken. Our hour is His will; what is His hour
but His own will? By His hour, He means the time when He
deigned to be slain,—not any time when He was compelled to die.
Aug.
( 86. Yee μικρὸν χρένον μεθ' ὑμῶν εἰμι] Why are you in haste to
ittle, and I will depart from you. i
(See
xii, 33), He said in His prayer, “Father, I will that the Ayres
y hither
, τὴν διασπορὰν τῶν Ἑλλήνων] Will He to the Jews
scattered among the Heathen, and teach them, and the Heathen by
ST. JOHN VII. 86---41.
237
διασπορὰν τῶν Ἑλλήνων μέλλει πορεύεσθαι, καὶ διδάσκειν τοὺς Ἕλληνας ;
86 Τίς ἐστιν οὗτος ὁ λόγος ὃν εἶπε, Ζητήσετέ με, καὶ οὐχ εὑρήσετε, καὶ ὅπου
εἰμὶ ἐγὼ ὑμεῖς οὐ δύνασθε ἐλθεῖν ;
57 1 Ἐν δὲ τῇ ἐσχάτῃ ἡμέρᾳ τῇ μεγάλῃ τῆς ἑορτῆς εἱστήκει ὁ ᾿Ιησοῦς,
καὶ ἔκραξε λέγων, ᾿Εάν τις διψᾷ, ἐρχέσθω πρός με καὶ πινέτω. 88} Ὁ πιστεύων
ich. 4. 14.
& 6. 85.
εἰς ἐμὲ, καθὼς εἶπεν ἡ γραφὴ, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν 1... 12%
ὕδατος ζῶντος.
οὐδέπω ἐδοξάσθη.
ἔλεγον, Οὗτός ἐστιν ἀληθῶς ὁ προφήτης.
%* Τρῦτο δὲ εἶπε περὶ τοῦ Πνεύματος οὗ ἔμελλον λαμ-
βάνειν οἱ πιστεύοντες εἰς αὐτόν: οὕπω γὰρ ἦν Πνεῦμα ἅγιον, ὅτι ὁ ᾿Ιησοῦς ch
(2) 1° 'Ππολλοὶ οὖν ἐκ τοῦ ὄχλον ἀκούσαντες τῶν λόγων
(ax) 41 “άλλοι ἔλεγον, Οὗτός ἐστιν
ὁ Χριστός: ἄλλοι δὲ ἔλεγον, Μὴ γὰρ ἐκ τῆς Γαλιλαίας ὁ Χριστὸς ἔρχεται ;
ἃ 4. 42. ἃ 6. 14.
Deut. 18. 15.
Matt. 21. 46.
ver. 52.
them? ἡ διασπορὰ are the tribes in the dispersion (James i. 1);
the Jews dispersed among the Gentiles. (Chrys.)
διασπορὰ is the word used by the LXX for the di
Jews. Seo Deut. xxx. 4. Nehem. i. 9. Jerem. xv. 7.
ol διασπαρέντες iv τοῖς "Ελλησι.
On the various διασποραὶ of the Jows among the “Ἕλληνες, see
on Acts ii. 9. :
The question therefore is one of incredulous mockery. Will he
leave us who inhabit the Holy Land and Holy City, and go to
strange and heathen countries in quest of those who are scattered
almost everywhere? And yet this sceptical question (like many
others of the same kind) was partly answered in the affirmative on
the Day of Pentecost, when three thousand of the Dispersion from all
lands believed ; and it will be completely answered when the dry
bones of Israel, scattered every where in the valley, are revived by
the breath of Christ (Ezek. xxxvii. 1—11).
The Hellenistic Jews were led with contempt by the
Hebrews, especially by those of Palestine. Hence the rivalry de-
ity in Acts νυν... 19] The eighth
ἢ ἐσχάτῃ ἡμέρᾳ τῇ μεγά 6 el ᾿
τ Festum Tobernacilorant per Solan dice calebialatuts v. Levit.
xxiii. 36, sed et uctavus dies ὁ legis prescripto festus et celebrandus
erat, v. Levit. 1. c.; proprié tamen hic dies ἃ festo tabernaculorum
ipeo distinguebatur, v. Nehem. viii. 19. Succah fol. xlviii. 1, dies
octavus est feslum per se ipsum ; nec hoc die octavo Judzi habitabant
in tabernaculis, v. Levit. xxiii. 42, 43; vulgé tamen octavus quoque
dies reliquis annumerabatur, ita, ut octo dies latiore ambitu festuin
comprehenderent 2 Macc. x. 6, μετ᾽ εὐφροσύνης ἦγον ἡμέρας ὀκτὼ
σκηνωμάτων τρόπον, μνημονεύοντεε ὡς πρὸ μικροῦ τὴν τῶν
σκηνῶν ἑυρτὴν ἐν τοῖς ὄρεσι καὶ ἐν τοῖς σπηλαίοιε θηρίων τρόπον
ἦσαν νεμόμενοι. Ji . Ant. iii, 10, ἐφ᾽ ἡμέρας ὀκτὼ ἑορτὴν
ἄγοντας κιτιλ. et paulo post: ἀνίενται δὲ ἀπὸ παντὸς ἔμγου
κατὰ τὴν dydinv ἡ ""ιἐραν---καὶ ταῦτα μὲν Ἑβραίοις τὰς σκηνὰς
πηγνῦσιν ἐπιτελεῖν ἐστὶ πάτριον.
“Jam verd queritur, quam ob caussam dies octavus dictus sit
μεγάλη b.e. cujus precipua fuerit feetivites? Ex numero saltem
victimarnm, que singulis diebus festis offerendm erant, res estimari
nequit. Primé enim festi tabernaculorum die tredecim immolandi
erant juvenci, die secundo duodecim, tertio undecim, et sic imminuto
amplits numero per reliquos dies, ita, ut die septimo non nisi septem
offerendi essent juvenci, die autem octavo tantim unicus; eademque
fuit diversitas in numero arietum et agnorum, vid. Num. xxix. 13
—36. Itaque alia rationes afferri debent, ob quas dies ille octarus
dictus sit μεγάλη, ἱ. 6. pracipua, imprimis ραποία. Erat nimiram
ille dies octsvus, ultimus omnium totius anni festorum, hince Philo de
ten. et Festis extr. ἑπτὰ δὲ ἡμέραις ὀγδόην ἐπισφραγιζεται,
καλέσας ἐξόδιον αὑτὴν, οὐκ ἐκείνης, ὡς ἔοικε, μόνον τῆς ἐυρτῆς,
ἀλλὰ πασῶν τῶν ἐτησίων, ὅσας κατηριθμήσαμεν᾽ τελευταία
ἀρ ἐστι τοῦ ἐνιαυτοῦ, καὶ συμπέρασμα σταθερώτερον, καὶ
γιώτερον, τὰς ἀπὸ τῆς χώρας προσόδους εἰληφότων ἤδη. καὶ
μηκέτ᾽ ἐνδοιασμοῖς τυῖς περὶ ἀφορίας πλαζομένων καὶ δεδιότων.
Preeterea primo et octavo festi illius die omni labore, operaque
servili, abstinere debebant, Levit. xxiii. 39. Num. xxix. 12. 35,
unde et octavus tlle dies Judeis dicebatur my om, quia nimirum illo
die ab omni labore, ut quovis solenniori die sacro, abstinebant; dice-
batur etiam ΤΌΤ ΤΙΤΟΌ, /attia legis, quoniam hoc die absolvebant
lectionem legis, quam proximo sabbato, cui nomen erat mrmni NI,
denuo incipiebant.
“ Jam quod libationem pe τε ipeam attinet, solebant Judai sin-
gulis hujus festi diebus, cim offerretur eacrificium matutinum, squam
ex fonte Siloam, ad radices montis Zion scaturiente, cujus fontis aqua
limpidissima et ad refrigerandum aptissima erat, haurire, haustamque
super altare effundere. Nempe sacerdos phialam auream aqua ex
fonte Siloum hausta implebat. quo facto, per portam aquarum (portam
templi, sic dictam. ut nonnulli volunt, quia per eam hac aqui ex
Siloam baust& in templum inferebatur) reversus, ad altare clangen-
tibus tubis et buccinis se conferebat, vinoque mixtam aquam, post
disposita sacrificii membra, super altari effundebat. anc inter
libationem singulis diebus festis Hallel magnum canebatur ἢ. ὁ.
Pealmi 113—118. v. Liyhtfootus et Wetstenius adh. 1." (Kuin.)
— ἐάν τιε dua] An allusion to the water drawn from the pool
of Siloam by the Priests. oud poured on the Great Altar in the Tem
ple when the people sang (Isa. xii. 3; see note on v. 37 and Surenhus.
ion of the
Mace. i. 27,
p. 357), a8 ἃ memorial of the wuler from the Rock in the wilderness,
and typical of the living water of the Spirit, which would be poured
forth when the true k (1 Cor. x. 4) had been smitten. Cp.
Zech. xiv. 8. 14, a prophecy read at the Feast of Tabernacles (Benge)
concerning the living water to flow in the spiritual Jerusalem to
Nations from Him whose Incarnation was indeed the Feast of Taber-
nacles. See on John i. 14.
This the eighth day, or consummation, of the feast, was prophetic
of the full outpouring of the Blessings consequent on the Incarnation.
See note at end of the chapter.
88. καθὼς εἶπεν ἡ renee These words introduce a saying
which is no where literally in Scripture. But it t found in spirit
and in substance in several places of Scripture (Isa. xii. 3; xxxv.
6,7; xliii. 19; xliv. 3. Joel ii. 28. Zech. xii. 10; xiv. 8 Cp.
Jobn iv. 14). And the Holy Spirit often quotes Scripture in this
way. See on Matt. ii. 23. And thus Christ srpcopriatss Scripture to
Himeelf, and declares its sense. See Cyril here, who well says,
εἰδέναι καλὸν, ὅτι περ οὐ τὸ ῥητὸν θὕτως ἔχον ὡς προενήνεγται
παρὰ τῇ θείᾳ γραφῇ τοῖς ἑιντοῦ λόγοις ἐνέθηκεν ὁ Σωτὴρ,
ἑρμηνεύσαε δὲ μᾶλλον πρὸς διάνοιαν.
— ἐκ τῆς κοιλία:) κοιλία = Hebr. 33 (beten), Ps. χχχί. 10,
where it is used with soul. (Cp. Job xv. 35.) The LXX often
interchange καρδία and κοιλία. (See the in Kain. here.)
a will flow from his conscience and from his heart, for which the
word lelly is sometimes employed by a Hebrew figure. (Theoph,
Cp. Glass. Phil. 5, p. 795.)
Or perhaps the sense is, even the κοιλία itself, or seat of natural
appetites, will be changed and spiritualized by the grace of God, so as
to become a fountain of holiness. Drink of this water, and the con-
science will be cleansed and become a fountain, and flow for others.
What is this fountain? Love. They drink it who believe. But if
he who drinks deems that he ought to minister only to himself, the
fountain does not flow ; but if he is eager for his neighbour's good, it
is not dry, but flows. (Aug.) He speaks of rivers, not of one river
only; and thus intimates the richness and abundance of divine grace.
The Holy Spirit, having been poured forth into the heart, flows forth
more copiously than any stream, and never fails, nor is stagnant.
Witness the wisdom of Stephen, the eloquence of Peter, the impe-
tuosity of Paul. Nothing was able to resist them; they flowed like
torrents in their course, and carried every thing with them. (Chrys.)
Thus our Lord explains the character of the water of Siloam as
figurative of the illuminating graces of the Holy Spirit, sent by Him
ho is ὁ ἀπεσταλμένος. (See ix. 7.)
89. οὕπω γὰρ ἦν Πνεῦμα ἅγιον) i.e. was not yet given. Se
Acts xix. 2.) The waters could not flow from the Rock, which is
Christ, till the Rock had been smitten.
How then is it that we read that John the Baptist was filled with
the Holy Ghost from his mother's womb, and that Zacharias, Mary,
Simeon, and Anne were filled with the Holy Ghost? Because
gift of the Holy Ghost after the glorification of Christ was distin-
guished by certain peculiar characteristics from all previous bestowals
of the Spirit. (Aug. de Trin. iv. 20.) But why now that Christ is
lorified do not men 5 with tongues, by the operation of the same
irit who came at Pentecost? Because the Church herself, being
diffused every where, speaks now with the tongues of all nations.
You may ask me, Do I hore with tongues? Yes, I do; because I
am a member of Christ's body the Church, which speaks in every lan-
guage of the world. (Aug.)
— ὅτι ὁ Ἰησοῦς οὐδέπω ἐδυξάσθη] Therefore now that Jesus
has been glorified, we may be sure that the gift of the Holy Ghost
hus been bestowed. Hence we may refute the Montanists and Mani-
chwans, who pretend to have received the promise of the Holy Ghost,
as if the gift not been given before them. (Asg.) The prophets
had grace from the Holy Ghost; but could not give it to others, as it
was given by the Apostles of Christ. 4: )
, τῶν λόγων] His words. So Ten Uncials.—Elz. τὸν λόγον.
41. μὴ γὰρ ἐκ τῆς Γαλιλαίας ὁ Χριστός.) They knew what the
nig had foretold of Christ; they knew where Jesus had been
rought up, but did not pay attention to the place of His birth, But
did they not know that He was of the of David? They were
wilfully blind, and would not enquire into the evidence; they were
not like Nathanael, who at first had asked, “Can any good thing
238
D Ps. 132. 11.
Micah 5. 2.
Matt. 2. 5.
Luke 2. 4.
1 Sam. 16, 1, 4.
och. 9. 16.
& 10. 19.
ἐγένετο δὲ αὐτόν.
ἐπέβαλεν ἐπ᾽ αὐτὸν τὰς χεῖρας.
ST. JOHN VII. 42—53.
42° οὐχὶ ἡ γραφὴ εἶπεν, ὅτι ἐκ τοῦ σπέρματος Δαυΐδ, καὶ ἀπὸ Βηθλεὲμ τῆς
κώμης ὅπον ἦν Δαυΐδ, ὁ Χριστὸς ἔρχεται ; (32) δ σχίσμα οὖν ἐν τῷ ὄχλῳ
(2) “ Τωὲς δὲ ἤθελον ἐξ αὐτῶν πιάσαι αὐτὸν, ἀλλ᾽ οὐδεὶς
(=) “ Ἦλθον οὖν οἱ ὑπηρέται πρὸς τοὺς
“a ,
᾿Δρχιερεῖς καὶ Φαρισαίους: καὶ εἶπον αὐτοῖς ἐκεῖνοι, Διὰ τί οὐκ ἠγάγετε αὐτόν ;
p Matt. 7. 28, 29.
49r3yy2 © κ᾿
ἃ 17. 4, 8.
& 19. 15—19.
u Isa. 9. 1, 2.
Matt. 4. 15.
ch. 1. 46.
v ver. 41,
ch. 1. 46.
46 ᾿Απεκρίθησαν οἱ ὑπηρέται, " Οὐδέποτε οὕτως ἐλάλησεν ἄνθρωπος ὡς οὗτος
ὁ ἄνθρωπος. “7 ᾿Απεκρίθησαν οὖν αὐτοῖς οἱ Φαρισαῖοι, © Μὴ καὶ ὑμεῖς πεπλά-
νησθε; ἃ μή τις ἐκ τῶν ἀρχόντων ἐπίστευσεν εἰς αὐτὸν, ἣ ἐκ τῶν Φαρισαίων ;
ὁ ὄχλος οὗτος ὁ μὴ γινώσκων τὸν νόμον ἐπικατάρατοί εἶσι. ™* Adyer
Νικόδημος πρὸς αὐτοὺς, ὃ ἐλθὼν νυκτὸς πρὸς αὐτὸν, εἷς ὧν ἐξ αὐτῶν, δἰ ' Μὴ
ὁ νόμος ἡμῶν κρίνει τὸν ἄνθρωπον, ἐὰν μὴ ἀκούσῃ παρ᾽ αὐτοῦ πρότερον, καὶ
γνῷ τί ποιεῖ ; ὅ3 "᾽Απεκρίθησαν καὶ εἶπον αὐτῷ, Μὴ καὶ σὺ ἐκ τῆς Γαλιλαίας
εἶ; ἐρεύνησον καὶ ide, " ὅτι προφήτης ἐκ τῆς Γαλιλαίας οὐκ ἐγήγερται. ὅ8 Καὶ
ἐπορεύθη ἕκαστος εἰς τὸν οἶκον αὐτοῦ"
come out of Nazareth?” (John i. 46,) but he was an Jsraelite tndeed
without guile, and therefore came and sato (i. 46). (Chrys., Alewin.)
49. ὁ ὄχλος οὗτος ὁ μὴ γινώσκων τὸν νόωον ἑπικατάρατοί ἐ.]
And yet they, of whom these rulers said that they knew not the
Law, believe in Him who had given the Law, whereas they who
fessed to teach it condemned Him, so that our Lord's saying might
fulfilled, “1 have come that they who see not may see, and they
who see may be made blind,” John ix. 39. (Aug.) Here is their
condemnation ; the people believed, and the Rulers did not believe;
they who were teachers of the Law, disobeyed the Law (for, as
Nicodemus says, “ Does the Law judge any one before it know what
he doeth?™); they who know not the Law, obey the Law. (Chrys.,
who quotes Isa. i. 10. Mic. iii. 1.)
δῷ. προφήτης ix τῆς Γαλιλαίας οὐκ iytyspra:] Yet Jonah
and Nahum. and perhaps Elijah, did arise from Galilee. So that they
Prove, teemselvee ignorant of their own History, while they condemn
8
Rrvizw oF THE CONTENTS OP THE FOREGOING CHAPTER.—
The Gospel of St. John is eminently a πνευματικὸν εὐαγγέλιον,
and to be interpreted spiritually. (Seo Clemens Alez. ap. Beuseb, vi.
14.) Especially does it dwell on the Mystery of the Incarnation, and
on its blessed results to the World.
In this Gospel, the Holy Spirit says that the Eternal Word
became Flesh. and pitched His Τί in Human Nature, ἐσκή-
νωσεν ἐν ἡμῖν (i. 14),
d now, in this Chapter, He describes the Incarnate Word
coming up and preaching in the Temple at Jerusalem, at the Feast of
Ὁ es, the Σκαηνοπηγία.
The two other great Festivals, the Feast of Passover and the
Feast of Pentecost, were figures of things to come, and had a typical
reference to the Blessings of the Gospel in Christ, Who is the sub-
stance of the Law (Col. ii. 17).
It is therefore reasonable to suppose that the third Festival
of the Ancient People of God,—the Feast of Tabernacles (Zxnvown-
yla), had also a symbolical relation to Christ.
What relation was that?
St. John seems to have suggested the answer to that question by
saying, ὁ Λόγος ἐσκήνωσεν ἐν ἡμῖν (i. 14). In a word, the
Incarnation of Christ is the Evangelical Scenopegia, or Feast of
Tabernacles. Cp. Mede's bide ΒΡ. 266—270.
This conclusion is confirmed by other considerations. The
Greek word σκηνὴ, a8 used by the LXX, represents two things,—
The Tabernacle, (mishoan), in which the Divine Presses,
or Shechinuh dwelt, γγῷ (shackan). (See above, on John i. 14.)
Tho Tents, or Booths, or Tabernacula, (succoth), in which
the Ancient People of God dwelt in the wilderness. And these tents
were represented in the Feust of Tabernacles, when the people dwelt
in booths. It also commemorated the overshadowing of the People with
the Pillar of the Cloud, or heavenly tabernacle of the Divine Glory, in
their course through the Desert. See sien’ Synag. Jud. cap. xxi.
The word Σκηνὴ, therefore, represents both a divine and human
habitation. And ἐσκήνωσε fitly describes the sojourn of our Lord
in His Divine and human Nature in this lower world. He ako
his tent (σκηνὴν ἔπηξε) at His Incarnation in our Nature, and me
our Emmanuel, God with us; and the Σκηνὴ of our humanity became
the Shechinah of Deity.
The Σκηνοπηγία was pre-eminently the Feast of the Jews. It
is called μεγίστη by Philo (do tenario, p. 1193). See above,
onv.2. And the Feast of our Lord's Nativity, in our Flesh, is the
Queen and Mother of all Christian Festivals. Without it, no
Christian Passover. no Christian Pentecost.
The Holy Spirit speaks of the Israclites coming forth from
Egypt as typical of Christ (Matt. ii. 15).
The Ark was brought into Solomon's Temple; and that Temple
was dedicated at the Feast of Tubernacies (2 Chron. v. 2, 8. 7). And
the Temple of God was a of Christ's Body, in which the Fulness
of the Godhead dwells. (John ii. 19. 21.)
The Jews omitted to keep the Feast of Tabernacles for meny
centuries, even from Joshua to Ezra (Nehem. viii. 13). And now,
for many centuries, they have refused to receive the Eternal Word,
Who became Flesh and tabernacied in us (John i. 14).
It is prophesied that all Nations will come up to keep the Feast
of Tabernacles (Zech. xiv. 16—19). Is not this a prediction of the
universal preaching of Christ, as Emmanuel, God with us?
Supposing the Σκηνοπηγία, or Feast of Tabernacles, to be
ical Grou Lord's Incarnation, and sojourn in this world, we may
ence see some freeh light reflected on the incidents of thie chapter,
describing our Lord's ascent to the Σκηνοπηγία at Jerusalem.
Our Lord went up to this Feast (v. 10), not openly, bust as it were
ἐπ secret; His Nativity was private, ita poor inn. He ὃ ἃ great
μὰ of Hie Life in obscurity at: Nazareth. The Evangelist’s words
ere are literally true of that time, before His Manifestation to the
world, ἔμεινεν ἐν τῇ Γαλιλαίᾳ, “ Ho abode in Galilee” (. 9).
But when His time was come, He went up and taught publicly
at Jerusalem in the romp (see Luke xix. 47; xx. 1; xxi. 37;
xxii. 53). Especially did He manifest Himself twice with power in
the Temple, in His be sce at the beginning of it and the end;
when He cleansed the Temple (John ii. 14, 15. Matt. xxi. 12).
Thus, supposing the Σκηνοπηγία to represent figuratively His
sojourn upon , We see that it divides itself into two parts; the
first when He was in obscurity, the latter part when He came
part
forth publicly and taught in Jerusalem.
Accordingly, we find that He came =p to the Temple in the
midet of the Feast of Tabernacles (v. 4. ἑορτῆς μεσούσης, 1.6
when three and a half days remained to ite close. And it may be
worthy of notice, that in all probability His public Ministry lasted
three and a half years.
May we not also compare Daniel ix. 27, where it is sid He
shall confirm the covenant with many for one week?
During His teaching in the Temple, as here recorded by St
John (v. 35), the Jows asked whether He would go to the dispersion
among the Gentiles? He did go to them by His Apostles; and they
came to Him at the outpouring of the Holy Ghost, to which He
refers Ὁ. 39; and by means of which His Gospel was preached in all
tongues to those who were scattered abroad (Acts ii. art
On the eiyhth day of the Feast (nr. 37), He cried, “ If any one
thirst, let him comeunto Me and drink.” This spake He of the Spirit,
Mind Rags who should believe in Him would receive after He was
glori
The Feast of Tabernacles, properly speaking, lasted for seven
days. That is, they dwelt in ‘eats for a week. See Levit. xxiii.
34. 42. Numb. xxix. 12—35. Deut. xvi. 13. Neh. viii. 14. 18.
The etyhth day, or Great Day, was a Feast by iteclf; it was the
consummation of that Feast, and of all the Feasts of the year. The
outpouring of the Holy Spirit was the crowning boon, and final gi
which Christ bestowed on the Church, after that the week of His
sojourn in His fleshly Tabernacle on earth was over, and when He
was qlurified (v. 39), and the Tabernacle of our Nature was carried up
by Him into Heaven. It was the consummation of all the Blessings
of the Incarnation.
It is said at the close of the narrative (viii. 1), that Jesus went to
the Mount of Olives.—the place of His future Ascension into
Heaven; whence He would send the gift of the Holy Ghost.
The law of Moses was read at this Feast (see note on v. 19), and
the cycle of the Jewish Calendar of Lessons of the Law to be read in
the Synagogues commenced with this Feast. And our Lord defends
His own practice from the Law, and compares His own beneficent
miracles with the ceremonies of the Law to which He appeals. He
came not to de-troy the Law, but to fulfil (Matt. v.17). The Lew
~~ iven by Moses, but Grece and Truth came by Jesus Christ
i. 17).
: eae arises concerning the place at which Christ was to be
ST. JOHN VIII. 1, 2.
239
VIII. 1 Ἰησοῦς δὲ ἐπορεύθη eis τὸ ὄρος τῶν ᾿Ελαιῶν. 2 Ὄρθρου δὲ πάλιν
Ἶ ε lal ρο » > P P a ,
παρεγένετο εἷς τὸ ἱερὸν, καὶ πᾶς ὁ ads Ὁ πρὸς αὐτόν: καὶ καθίσας
pey ἱερὸ ἤρχετο πρὸ
born, i.e. to become Incarnate, or pitch His Tabernacle in our Nature
συ. 27. 41, 42); it was very appropriate at the Σκηνοπηγία:; and our
rd tells the Jews that the time of His sqjourm with them on earth is
short (v. 33). His bodily Σκηνὴ would soon be removed from them.
At the Feast of Tabernacles, water from Siloam was poured forth
on the Altar of Burnt Sacrifices in the Temple. This water was
commemorative of the water miraculously flowing from the Rock
smitten in the wilderness, to refresh the Israelites on their journey ;
and that Rock was Christ (1 Cor. x. ἣ smitten for the sins of the
world, and pouring out His Life for the supply of living streams to
the soul; and for the hallowing of all sacrifices of pore and praise
to God. He is the true fount of Siloam, which is by interpretation
seat, John ix. 7 (ring, shiloah, from Tog, shalak, ‘ misit*), for He toas
sent to save the world, and He is true who sent Him (v. 28), and He
will return to Him that sent Him (0. 33). The water on the
Altar was also oe of the effusion of the Holy Spirit. which He
sent, and which they who believed in the Incarnation of the Eternal
Word should receive, after He was glorified (v. 39).
Nors on ch. vii. 53—viii. ]—11.—This passage, from ch. vii. 53,
to ch. viii. 1—11 inclusive, is rejected as spurious by many Editors,
on the following grounds ! :—
It is not found in some of the oldest and best Manuscripts, viz.
A, B, C, I, L, X, A, and above fifty cursive copies.
It is not found in many Ancient Versions ; icularly the Old
Latin (Codd. Vercel. and Brixian.), the Old Syriac Cureton, the
a and Harclean S: τίμα Εὐσ nla a other bey
t is not commented on rigen, i rysostom, Theophy-
lact, and others, in their Exportions of ἐν Gospel ; nor is it quoted
by Tertullian and Cyprian on occasions when they could hardly have
failed to notice it; nor by any Father of the second a:
It is not found in any consistent form in those MSS. where it
exists, but in a variety of diverse recensions, with many baad a
of various readings. anes 254. Davidson, p. 359. Alf. p. 708.)
It differs in style from the rest of St. John’s Gospel, ὁ. g.
“πορεύομαι with sls is not found in this } nor ὄρθρον, nor
“παραγίνομαι sis, nor ὁ λαὸς in this sense, but ὁ GyAoe; nor such an
expression as ἐδίδασκον avrovs, nor οἱ γραμματεῖς as the adversa-
ries of our Lord; nor does St. John usually connect his sentences by
means of di, as here, συ. ]-- 8, 5—7. 9—11, but οὖν. See Liicke, ii.
p. 256. Alf. p. 710. Meyer, p. 214,
It is said that it was derived from a narrative of Papias, a
scholar of St. John, which was first inserted in the Gospel of the
Hebrews a iii. 39), and thence passed into this Gospel. Cp.
Routh, R. 8. i. 39.
On the other hand, it ἐξ found in D, F, G, H, K, U, and in
more than 300 cursive MSS.
It ie, however, to be observed, that in E it is marked with
asterisks in the margin, and in sixteen cursive copies. In S it is
marked with obeli, and in forty cursive copies. It is placed at the
end of the goer in ten cursive copies. In four MSS. it is placed at
the end of St. Luke xxi. :
It ts found in some MSS. of the Old Latin Version, and in the
Vulgate, and in the Arabic, Persian, Coptic, Philoxenian Syriac,
and /Ethiopic Versions.
1 Cp. Lueke, Commentar. vol. fl. pp. 2483—379. Davidson's Introduction,
pp. 356—367. Tregeiles on the Text of the Greek Test., pp. 286—243: and
the Notes and Collations of Griesbech, Kuineet, Scholz, Bioomfeld, Tisch-
endorf, Alford, and Meyer. The passage has been regarded as an inter-
polation by Erasmus, Calvin, Beza, Grotius, Wetstein, Semler, Wegecheider,
3 Tentus receplus & Scholzio emendatus.
Kai pip act ἕκαστος εἰς τὸν οἶκον αὑτοῦ.
Ἰησοῦς δὲ ἐπορεύθη εἰς τὸ ὄρος τῶν ἐλαιῶν. Ὅρ-
Opov δὲ πάλιν παρεγένετο εἰς τὸ ἱερὸν, καὶ was
ὃ λαὸς ἥρχετο πρὸς αὐτὸν, καὶ καθίσας ἐδίδασκεν | w
αὑτούς. "Αγουσι δὲ οἱ γραμματεῖς καὶ οἱ Φαρι-
Καὶ y
Ἄγουσι
Η
Testus eodicie D.
ἕκαστος εἰς τὸν οἶκον αὑτοῦ.
᾿Ιησυῦς δὲ ἐπορεύθη εἰς τὸ ὄρος τῶν ἐλαιῶν. | |
one δὲ πάλιν παραγίνεται εἰς τὸ ἱερὸν, καὶ
as ὁ λαὸς jpxre πρὸς αὑτόν.
|
οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι ἐπὶ | δασκεν αὐτούς. Φέρονσι πι
It is commented on by Augustine, in his Exposition of the Gos-
pel (Tract xxxiii.); and he adverts in another Baa (de out Adul-
terin. ii. 6, 7) to its omission from some Μ' “ Hoc infidelium
sensus exhorret, ut nonnulli modice, vel potius inimici vere fidei,
credo, metuentes di oe rates dari mulieribus suis, illu
quod de Adultere indulgentid Dominus fecit (Joh. viii. 3—11)
aufferrent de Codicibus sms; quasi P aide peau peccandi tribuerit
Qui dixit ‘ Deinceps noli peccare.’” Cp. Aug. de Cons. Evang. iv. 17.
vera Peenit. c. 13.
Itisaleo quoted by St. Ambrose ( Apol. David. ii. 1), who refers to
the scruple which the hearing of this chapter read in the Church
might cause in some minds. ‘Non mediocrem scrupulum movere
potuit imperitis Evangelii lectio, que decursa est, in quo advertistis
Adulteram Christo oblatam, eamque sine damnatione dimissam.
Nam profecté si quis ea auribus acceperit otiosis, incentivum erroris
incurrit, cdm legit... . Adultere absolutionem. Lubrica igitur
ad lapsum via.” Se also Ambrose, de Spiritu Sanc. iii, 3. Epist. vii.
3 ix
58; 1x. 76,
It is also adduced by St. Jerome, in his argument against the
Pelagians (ii. 6), with an assertion that it is found ‘in Evangelio
secundim Joannem, in πε ἐς et Grecis et Latinis Codicibus.”
It is treated as genuine in the Apostolic Constitutions, ii. 24.
ἃ Some Lacan that - was in La ria of the auntie and thet
e it, βλαβερὰν εἶναι λέγοντες τοῖς πολλοῖς τὴν τοι-
πύνην ἀκγήκοιν᾽ (Nicon in Coteler. Patr. Apostol. i. p. 238.)
The various readings of this passage are indeed very numerous.
But they may be reduced on the whole to three main Recensions :—
that of the ‘ Textus Receptus;’ that of the Codex D (Codex Beze),
which is a somewhat abrid, form of the narrative ; and that of
other MSS. differing from those on which the ‘ Textus Receptus’ is
grounded. ,
These Recensions are printed below 2,
Many of the objections from style may be in part removed by an
examination of the various readings ;
It is said that πορεύομαι is not used with ele by St. John, but it
is found in vii. 35; and it is not easy to say what other preposition he
should have employed here. ὄρθρον is not used by him elsewhere in
this Gospel. It is used by St. Luke, but only once in hie Gospel
(xxiv. 1), and ὄρθριαι only once (xxiv. γὴν ὃ λαὸς is found in D
here, but ὁ ὄχλος is in Sand other MSS.: ἐδίδασκεν αὑτοὺς is not in
D; and for ol γμαμματεῖε some MSS. have οἱ ἀρχιερεῖς,
As to the narrative by Papias, it is not clear that it relates to the
same incident as that before us. Eusebius says (iii. 39) concerning it,
that ‘‘ Papias has put forth a history concerning a woman accused be-
fore the Lord of many sins (ἐπὶ πολλαῖς duapriat), which the
Gospel of the Hebrews contains.” And even if it were the same
history as that in this passage, it is not evident that it might not have
rein recorded by St. John, as well as by his scholar Papéas after
ma,
We find, then, that the external evidence on both sides is strong.
The Western Church of the fourth century appears to have pronounced
in its favour, Not so (it seems) the primitive Western. It does
not aj to have been known to Tertullian or Cyprian. And the
authority of the Hastern Church is against it.
There is, however, a difference in the nature of these two testimo-
Paulus, Tittmann, Knapp, Litcke, Credner, Tholuck, Olshausen, Dovidson,
Bleck, De Wette, Tischendorf, Lachmann, Tregelles, Meyer, and others;
and defended as genuine by Maldonatus, ὁ Lapide, Mill, Whitby, Fabricius,
Ῥω, rag Bengel, Michaelis, Storr, Staeudiein, Hug, Kuinoel, Schoiz,
and others.
Teetus codicum multorum.
Gains γνναῖκα ἐπὶ μοιχείᾳ κατειλημμένην. καὶ | ἁμαρτίᾳ γυναῖκα εἰιλημμένην καὶ στήσαντες αὑτὴν | ἤνεγκαν αὐτῷ) οἱ ἀρχιερεῖς καὶ οἱ
στήσαντες αὑτὴν ἐν μέσῳ Λέγονσιν αὑτῷ" διδά- | ἐν neo. Adyovow αὑτῷ ἐκπειράζοντες αὐτὸν οἱ, γυναῖκα ἐπὶ μοιχείᾳ καταληφθεῖσαν" καὶ στή-
σκαλε, αὕτη ἣ γυνὴ κατειλ' ἐπ’ αὐτοφώρῳ ἱερεῖς, ἵνα ἔχωσι κα ίαν αὐτοῦ" joxade, | σαντες αὐτὴν ἐπι τῷ μέσῳ, Εἶπον πειράζοντες"
μοιχι . Ἔν τῷ νόμῳ ἧς ἡμῖν ἐν- | αὕτη ἡ κατείληπται ἐπαντοφώρῳ μοιχενομένη᾽ | διδάσκαλε, ταύτην εὕρομεν ἐπ᾽ avrode -
«τεΐλατο τὰς τοιαύτας λιθάζειν" σὺ οὖν τί λέγεις | Μωσῆς δὲ ἐν τῷ νόμῳ ἐκέλευσε τὰς τοιαύτας | χενομένην. Καὶ ἐν τῷ νόμῳ ἡμῶν Μωσῆς ἐν-
περὶ αὐτῆς; Τοῦτο δὲ ἔλεγον πειράζοντες αὑτὸν, | λιθάζειν σὺ δὲ νῦν τί λέγεις; Ὃ δὲ Ἰησοῦς | ereiAaro τὰς τοιαύτας igeew’ σὺ οὖν τί λέγεις
ἵνα ἔχωσι κα' jay κατ᾽ αὐτοῦ. ὃ δὲ Ἰησοῦς | κάτω ove τῷ δακτύλῳ κατέ εἰς τὴν γῆν. | περὶ αὑτῆς; Τοῦτο δὲ εἶπον πειράζοντες (ἐκπειρά-
κάτω κύψας τῷ δακτύλῳ ἔγραφεν εἰς τὴν γῆν. Ὡς δὲ ἐπέμενον ἐρωτῶντες, ἀνέκυψε καὶ εἶπεν | Corres), iva ἔχωσι (σχῶσι) κατηγορίαν Kat’ ὃ"
Ὡς δὲ ἐπέμενον ἐρωτῶντες αὐτὸν, ἀνακύψας εἶπε | αὐτοῖς" ὁ ἀναμάρτητος ὑμῶν πρῶτος ἐπ' αὑτὴν | ὁ δὲ Ἰησοῦς κάτω κύψας τῷ δακτύλῳ (τῷ 8. = alii)
πρὸς αὐτούς ὁ ἀναμ. ὑμῶν τὸς τὸν | βαλέτω λίθον. Kal πάλιν κατακύψας τῷ δακτύλῳ | xar (9 ev) εἰς τὴν γῆν, μὴ προσ-
λίθον ἐπ᾿ αὑτῇ βαλέτω. Καὶ πάλιν κατω κύψας | κατέγραφεν εἰς τὴν γὴν. Ἕκαστος δὲ τῶν ᾿Ιουδαίων | ποιούμενος (al. καὶ πὶ jmevos). Ὡς δὲ
4τὸ,
ἔγραφεν εἰς τὴν γῆν. κ νοι ἀ
συνειδήσεως ἐλεγχόμενοι ἐξήρχοντο εἷς nal
ΜΗ ἀρξάμενοι ἀπὸ τῶν πρεσβυτέρων ἕως τῶν
ἐσχάτων, καὶ xaredci μόνος ὁ ᾿Ιησοῦς καὶ
πάντας ἐξελθεῖν"
οὐδὲ
καὶ μηδένα θεασάμενος πλὴν τῆς γνναικὸς εἶπεν
ὺ ῦ μηκέτι ἁμάρταγς.
αὐτῇ" γύναι, ποὺ εἰσιν ἐκεῖνοι of cary ὦ σον
οὐδεν ioe κατέκρυεν ; Ἢ pr dna cokes, αύρια:
εἶπε δὲ αὑτῇ ὁ ᾿Ιησοῦς" ἐγώ σε κατακρίνω"
πορεύον καὶ μηκέτι ἁμάρτανε.
πρει
καὶ xaredei
Ὑννὴ ἐν μέσῳ οὖσα. ᾿Ανακύψας
ἢ, Ὑνναικί" ποῦ εἰσιν; οὐδείς σε κατέκρινεν;
ἡ Ὑννὴ ἐν μέσῳ οὖσα. Ανακύψας δὲ ὁ "Ingots ἀκείνη εἶπεν αὐτῷ οὐδεὶς, κύριε. ὁ δὲ εἶπεν"
ἐγώ σε xaraxpive’ ¥ ὃ
TDS alter, καὶ ὦ υἰείκτψς καὶ] pe aot ὁ ἀναμάρτοτος
νος, ἡ | (a καὶ) 6 Φὑτοῖς" ὑμῶν
ὁ Ἰησοῦς, εἶπεν λίϑον Ge’ αὐτήν (td αὐτὴν σὸν
Καὶ πάλιν κάτω κύψας
ἔγραφεν άστον αὐτῶν τὰς
ὕπαγε, ἀπὸ τοῦ viv ίας. Kai ἐξῆλθον εἷς ἕκαστος αὐτῶν (8. εἷς
als) ἀρξάμενοι = Nid π' ἐντέρων τὰ
κατελή: Ἰησοῦς (5. σοὺς μόνος) καὶ
γννὴ ἐν μέσῳ οὖσα. ‘Ai hi ὃ Ἰησοῦς
εἶδεν αὐτὴν καὶ (εἶδεν αὐτὴν καὶ = alli) εἶπε γύναι"
(γύναι = alii), ποῦ εἰσιν οἱ xa σον; (alli
ποῦ εἰσιν οἱ κ. σ. =, alii ποῦ εἰσιν; habent)
Ἢ δὲ εἶπεν οὐδεὶς, κύριε᾽ καὶ ὁ Ἰησοῦς εἶπε'
οὐδὲ ἐγώ σε κρινῶ" πορεύον, καὶ ἀπὸ τοῦ νῦν
ἁμάρτανε.
240
ST. JOHN VII. 3—7.
ἐδίδασκεν αὐτούς: *"Ayovaor δὲ οἱ Tpapparets καὶ of Φαρισαῖοι πρὸς αὐτὸν
γυναῖκα ἐν μοιχείᾳ κατειλημμένην, καὶ στήσαντες αὐτὴν ἐν μέσῳ “ λέγουσιν
a Lev. 30. 10.
Deut. 22. 21—24.
αὐτῷ, Διδάσκαλε, αὕτη ἡ γυνὴ κατειλήφθη ἐπ᾿’ αὐτοφώρῳ μοιχενομένη.
5 “Ἔν
δὲ τῷ νόμῳ Μωῦσῆς ἡμῖν ἐνετείλατο τὰς τοιαύτας λιθάζειν' σὺ οὖν τί λέγεις
περὶ αὐτῆς ; © Τοῦτο δὲ ἔλεγον πειράζοντες αὐτὸν, iva ἔχωσι κατηγορεῖν αὐτοῦ.
h Deut. 17. 6, 7.
Rom. 2. 1.
ὋὉ δὲ ᾿Ιησοῦς κάτω κύψας, τῷ
nies. That of the West is affirmative; that
The evidence of the former is the evideftce, «
ave given a bias to the Eastern Church in this foetus AS the
Athenian Editor of Euthymius Zigabenus says? (p. 560, ed. 1842),—
Βυθύμιος, els τὸ κῦρος τοῦ Χρυσοστόμου' στηριζόμενος, θεωρεῖ
αὐτὴν (τὴν περικοπὴν) παρέγγραπτων. Hence also perhaps it was
omitted by Theophylact and others. It may be observed also, on the
evidence of Chrysostom, that he omils it in his Exposition, but no
where says that it is spurious, though it is not improbable that he
knew of its existence in some MSS. of his age. He it by in
his ey aap But it must be remembered, that his Exposition is
not a theological treatise, but a series of Homilies ad Populum. And
for such reasons as are suggested by Augustine and Ambrose (above,
p. 239, col. 2), Chrysostom might have thought that this history
might be perverted to evil purposes in the licentious and city in
which he lived and preached, and therefore have passed it by in his
Homilies?. We have it in our Bibles now; but how few Sermons
are preached and published upon it! Still, however, there is the
silence of Origen. i, and others, to be accounted for. It may also
be thought, that the Discipline of the Eastern Church, which was
very severe towards such sins as that of the woman in this history,
may have acted as an impediment to its reception. ‘St. t's
Canons prescribe fifteen years’ penance for adultery; the Council of
Ancyra imposes seven years; the Council of Eliberis five for a single
act, and ten years if repeated.” (Bingham, xvi. c. 11.)
As to internal evidence, it seems to be rather in favour of the
The Pharisees had been pole) convicted by our Lord of igno-
rance and violation of the Law of Moses, of which they were the
ians and teachers, with to the Sabbath. (See vii. 19, 22.)
hey had sent officers to take Him, but He had escaped (vii. 4446).
Exasperated by this exposure and diecomfiture, they would, it is pro-
bable, have endeavoured to set themselves right in the eyes of the
people, and to show, if pete, that He Who charged them with
contravening the Law of Moses was Himeelf at variance with Moses.
They once tried to do this in vain, in regard to the Bill of Divorce.
(Matt. xix. 7—9.) Then they had attempted to show that He had
contradicted the Law of Moses by too much seterity. (Matt. v. 31.)
Now os might think they would be sure of exposing Him to a
oe of inconsistency with Moses and Himself by too much larity.
“ Moses in the Law commanded that suck us this woman should
stoned. But what sayest thou? This they said tempting Him.” (Cp.
Matt. xix. 3.)
Thus this seems to be coherent with what precedes. The
mode also by which our Lord turned back, as it were, the horns of the
dilemma on those who pressed Him with it, and by its retorted force
drove them from His presence, even by means of their own ques-
tion, is very like what He did with divine wisdom and power on
another occasion, when they assailed Him with the captious question
concerning the tribute-money. (Matt. xxii. 17.)
Upon the whole, on considering the evidence of the case, we may
come to the following conclusions :—
That this contains ἃ true history of an event which oc-
eurred at the time here specified. The Early Church would never
have invented such a History as this. Its tendencies were in the
other direction.
That it is in all probability from St. John.
That it may have been delivered by him orally,
But that it was not writer by him as a part of his Gospel.
Hence the variety of Recensions ; hence also, perhaps, the narra-
tive of Papias. which may have been derived from St. John's oral teach-
ing (cp. Euseb. iii. 39), and eo it may have been added, first to the
margin here of some MSS., and thence have passed into the text,
Hence also, perhaps, we may account for the fact that it is found
in some MSS. at the end of his Gospel.
That it is not to be called a Fide of Canonical Scripture, as the
rest of his Gospel is Canonical ἴεν. For by the term “ Ca-
nonical Scripture’ we mean, not only what is true, nor only what
was delivered by holy men, but what they were inspired by the Holy
Ghost to deliver to the Church as divinely inspired Scripture, and
1 This argument would be stronger, if (as Maldonatus asserts) Chry-
sostom, in this same expo-ition of St. John, speaks of thie history as true.
Maldonatas refers to " Chrys. Hom. in Johann. 60;” but I do not find such
an aseertion there. Can he mean ἑτέραν πόρνην πάλιν, ὑπὲρ ἧς ὠνείδιζον
oe" ἴοι, ἐδέξατο, καὶ ἐθεράπενσεϊῖ
3 Concil. Trident. Sessio iv. See also Maldonat. and ἃ Lapide here.
Both these able Commentators, especially the latter, bring forth strong
δακτύλῳ ἔγραφεν εἰς τὴν γῆν. 1" 'Ὥς δὲ
what they did deliver as such, and wh
vincly inspired Scripture, not only by
Churches of Italy or Afrida."p
These conditions, whi
been received as di-
Churches, such as the
Universal Church of Christ.
ry to constitute Canonical
Scripture, are wot satisfied by, ὁ passage. It is indeed now
received as Scripture by“tlie Church of Rome%, but it was not
received by the ancient Eastern Church, nor, even, by the primitive
Western Church. 11 cannot be said to have ever been received as
Canonical Scripture by the consentient voice of Christendom. It
seems to occupy a peculiar position; namely, a middle place, between
Canonical Scripture and those few narratives of incidents concerning
our Blessed Lord, which are found in primitive writers, and are pro-
bably true (see Fabric. Cod. Apocr. p. cae but have never found
their way into any Manuscripts of the Gospels.
Some moral inferences may close this investigation. It serves to
inculcate the duty of thankfulness to Almighty God, for the solid foun-
dation on which the proof of the Genuineness and Inspiration of the
Canon of Scripture rests. This is found in three hundred
MSS., and numerous Versions and Fathers. But it does not quite
stand the test, nor quite saiiety the conditions requisite for its admis-
sion into the Canon of Holy Writ. How severe an ordeal, therefore,
have the Canonical Books of Holy Scripture gone through! The
strong claims of this rejected candidate for admission bring out more
cleaty and forcibly the value and strength of those which have been
admitted into the Canon of Scripture. This consists only of
twelve verses. Few persons doubt its authenticity. But ita canoni-
city is the question at issue. How much and elie dag that been
di How rigid, therefore, is the scrutiny to which Canonical
Scripture has been subjected, and which it has passed through, before
it has been acknowledged as Scripture, i.e. before it has been re-
ceived as the work of the Holy Spirit by the Universal Church of
Christ! And in proportion to the rigour of that scrutiny is the
solidity of the ground of our belief of its Inspiration.
It reminds us, also, of our own privileges in possessing many
Manuscript Copies of the New Testament, which mount in anti-
quity up to a time Lefore this passage was received even (as it seems)
in the Western Church, t. 6. to the primitive age of Christendom, and
which enable us to read the Text in its pristine and original purity.
It leads us to examine carefully the grounds on which we receive
the Scripture as Scripture, viz. as the divinely inspired Word of
Almighty God:
t excites us to thank Him that He has not only given us Holv
Scripture, but has also planted in the World His Church Universal
to guard Holy Sal nk and to assure us of its Inspiration.
Cp. also what has been said above, on Mark xvi. 9—19.
Cu. VIII. δ. σὺ οὖν τί Aéyars] Hence they thought to be able
to accuse Him of breaking the Law. But our Lord avoided their
snare, and maintained Justice, without swerving from Mercy. (Asg.)
-- ἐνετείλατο, see Levit. xx. 10. Deut. xxii. 22, which, however, do
not authorize the assertion, ras τοιαύτας λιθοβυλεῖσθαι. But
it is common for hasty accusers to forget the Law which they desire
to be put in force. (4 νη.
“Sed, ut Michadlis in Mosaisch. Recht § 262, pluribus argu-
mentis haud contemnendis comprobavit, Levit. et Deut. ll. cc. sub
pen& mortis intelligenda est lapidativ. Sic quoque Exod. xxxi. 14;
xxxv. 2, pena mortis indicitur violatori religionis sabbati, sed Num.
xv. 32, 35, Hara violator sabbati lapidatus esse perhibetur, cf. ot
Ezech, xvi. 38, 40. Ceterim, nihil impedit, qué minds cum Seldeno,
Lightfooto, Lampio, Heumano, aliis, statuamus, γυναῖκα ἢ, 1. memo-
ratam, fuisse puellam πὶ, in stupro cum alio viro deprehen-
sam, ἐν μοιχείᾳ κατειλημμένην, cui Moses Deut. xxii. 24, lapida-
tionis penam indixit, chm γυνὴ etiam de puell& et sponsa adhibeatur
(v. Schleusneri Lex. h. v., nos ad Matth. i. 16), atque Philo de legg.
special. p. 608, ed. Mang. hanc sponse infidelitatem εἶδος μοιχείας
nuncupet.” (Kwin.)
6. κάτω κύψας, τῷ δακτύλῳ ἔγραφεν] An emblem that the
Law, which He Himself had given, had been written on earthly and
stony hearts. (Cp. Aug. de Con. Evang. iv. 10.) ‘Hoc digito
mysticeé scribebat in terra, clm ἃ Judeis adultera esset oblata, sig-
nificans quando de peccatis alterius judicamus, zosiri nos debero
meminisse peccati.” (Ambrose, de Spir. Sanct. iii. 3.)
Bengel and others have sup that there is a reference here to
the curses written by the Priest against women charged with unfaith-
reasons against the passage. But when they have done this, they suddenly
remember the Tridentine Decree, which suppres the Original Scriptures by
the Latin Vulgate; and then all Criticism is at an end. Indeed no member
of the Church of Rome can consistently do otherwise than receive it.
Here is a radical error of her theological system. In dealing with Holy
Scripture she substitutes Aersci/ in the place of the Church Universal, and
bas thus depri:ed herself and her members of the true Scriptures.
ST. JOHN Υ]1. 8---22.
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ἐπέμενον ἐρωτῶντες αὐτὸν, ἀνακύψας εἶπε πρὸς αὐτούς, Ὁ ἀναμάρτητος ὑμῶν
πρῶτος τὸν λίθον ἐπ᾽ αὐτῇ βαλέτω. ὃ Καὶ πάλιν κάτω κύψας ἔγραφεν εἰς τὴν
γῆν. 5 Οἱ δὲ ἀκούσαντες, καὶ ὑπὸ τῆς συνειδήσεως ἐλεγχόμενοι, ἐξήρχοντο
2 , 9 “ ν a
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μηδένα θεασάμενος πλὴν τῆς γυναικὸς εἶπεν αὐτῇ, Ποῦ εἰσιν ἐκεῖνοι οἱ κατ-
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τὴν σάρκα κρίνετε ͵ ἐγὼ οὐ κρίνω οὐδένα. -16 Καὶ ἐὰν κρίνω δὲ ἐγὼ, ἡ κρίσις Ἅ ver. 11.
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ἀληθής ἐστιν. 8 π᾿ Ἐγώ εἶμι ὁ μαρτυρῶν περὶ ἐμαυτοῦ, καὶ μαρτυρεῖ περὶ £1915 ὁ.
241
c Luke 9. 56.
& 12. 14.
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ε
fulness, and drunk by them in the ‘ water of jealousy ’,(Numb. v. 17),
and that our Lord changes the order of proceeding by writing a curse
against the accusers. See B: here.
7. ὁ ἀναμάρτητος ὑμῶν) Let the Law be enforced, but not by
those who infringe it ; let her who is a sinner be punished, but not by
sinners. (Axg.) He is not fit to judge another who does not first
judge himeelf. ( . Moral. xiv. c. 13.)
— τὸν λίθον] the stone which was to inflict the sentence, and to
be a signal for other stones to follow. (Cp. Deut. xiii. 9; xvii. 5.)
9. ale καθ᾿ etc] A Hebrew formula, IM (echad ke-echad),
“unuset alter.’ (Rosenmiiller.) Cp. Mark xiv. 19.
— κατελείφθη μόνος ὁ ᾿Ιησοῦς, καὶ ἡ γυνή] Two things were
left together alone ;—Misery and Mercy. ug.
10. αὐτῇ After this word some MSS. add γύναι, others ἡ γυνή:
but neither is found in D, E, G, H, K, and numerous other MSS.
11. οὐδὲ ἐγώ σε κατακρίνω]! What? does our Lord favour sin ?
No; observe what follows: ‘Go and stn no more.” He therefore
condemned stn, ie Ἂ He pardoned the sinner. Let them who love
Christ's mercy also fear His truth; for ‘* gracious and righteous is the
Lord" (Ps. xxv. 7). (Aug.) “‘ Vade et ne pecces.’ Habes anc-
toritatem, quia vetera donavit; habes judicium, quia futura pre-
scripsit.” aoe, Apol. Dav. ii. 75.)
Christ is the Lion of the Tribe of Judah (Rev. v. 5) as well as
the Lamb of God (John i, 29. 36). Let us not ims on the meek-
ness of the Lamb, lest we feel the wrath of the Lion.
12. τὸ φῶτ It was early dawn (see v. 2); hence the allusion.
1.) Christ is the ᾿Ανατολὴ (Luke i. 78), the Day-spring from
on high; the rising Sun.
Thos perhaps may confirm the truth of the above history
also serves happily as a contrast to the darkness and
blindness of the Pharisees as just described; and as a transition to
the assertion in v. 56, that Abraham, whom they claimed as their
father, rejoiced to see His Day—that Light which they, his children,
strove to extinguish !
Observe, that our Lord in His former Discourse at the Feast of
ees had cane the mystery τη His Incarnation ὦ By now
jeacribes its gracious influences, especially in rn ion to the Powers
of Darkness, and for the Titoniination of the World.
— περιπατήσει)] B, G, H, T, have the subjunctive; buat the
future is right here, where human agency is considered—he will not
walk in darkness. (Cp. iv. 14; x. 5.)
14, ὑμεῖς δὲ οὐκ οἴδατε πόθεν ἔρχομαι] ‘ whence I am coming.’ I
am the Sun of Kigh tecessness: You neither know My rising nor My
sorte But I, like the Sun, bear witness to Myeelf by My own light.
τ "θ᾽ Sun illuminates the face of him who sees and of him who is
OL. 1.
blind ; but is seen by the one, and not by the other. So Christ, the
Light of the world, is every where present to all, even to the un-
believing ; but they cannot see Him, because they have no eyes in
their hearts.
15. ἐγὼ οὐ κρίνω οὐδένα] For I have not now come to judge the
world, but to save the world (John xii. 47). (Chrys., Aug.
This also perhaps may be thought to be an allusion to the case of
the Woman brought to Him for j ent, (Sce wv. 10, 11.)
17. δύο ἀνθρώπων ἡ μαρτυρία] In this reference of our Lord to
the Law (Deut. xix. 15) we have an evidence of the paralley φῶς
distinction of Persons in the one Godhead. (Aug., Chrys.) en
the Witnesses are said to be two, it is implied also that they are of the
same Nature. If one is a creature, so is the other. If One is God, both
are God. Compare what is said of the Three Witnesses (1 John v. 7).
Sabellius teaches heretically that the Father is the same as the
Son. The Father is distinct from the Son, but not ter than the
Son. He is of one substance with the Son, but He is a distinct
Person from the Son. Our Lord says, “I and my Father are one”
(John x. 30), “ Ego et Pater meus saum (not sus) sumus;” one
substance, not one person. The word ‘unum’ is an antidote to
Arianism ; the word ‘ sumus’ is a refutation of Sabellianism. (Axg.)
19, οὔτε ἐμὲ οἷδατε) See above, vii. 28.
— τὸν Πατέρα μ. ἤδειτε ἄν] A proof of the Unity of Substance,
as v. 17 is of the Plurality of Persons in the One Godhead.
20. iv τῷ γαζοφυλακίῳ In the court of'the Women (Mark
xii. 41. Luke xxi. 1); a public place, where He might easily have
been taken, if it had been His Will to be taken.
Whenever we read it recorded that our Lord spake such and such
words in such and such a place, if we attend to the narrative, we shall
find the propriety of the addition. ‘ The Treasury” was a depository
of money collected for the honour of God and relief of the poor; and
the coin may be regarded as emblematic of the Divine Word stamped
with the image of the Great King. Let every one contribute accord-
ing to his pve to this spiritual Treasury. Christ, berries | in the
Temple, offered, as it became Him, rich gifts—the words of eternal
ie. (Origen.
21. ἐν τῇ ΜΕ ὑμῶν ἀποθανεῖσθε] This was the misery of
the Jews—not only to commit sins, but to die in them. This is what
every Christian ought to fear. Hence we resort to Baptism. Hence
even the suckling is borne by the pious hands of its mother to the
Church, that it may not ἐνόν ἴδ unbaptized, and may not die
in the sins in which it was . (Axg.)
— ὅπον ἐγὼ ὑπάγω, ὑμεῖς ob δύνασθε ἐλθεῖν] They who die
in their sins cannot come to the place where Christ is. (Origen.
22. μήτι ἀποκτενεῖ ἑαυτόν} Our Lord’s answer shows that such
a thought is sinful. (Cérys.) ὁ suggestion of it was worthy of
them who were about to kill the Prince of Life. :
1
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86 γ᾿Εὰν οὖν ὁ vids ὑμᾶς
242 ST. JOHN VII. 23—39.
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pete % Ταῦτα αὐτοῦ λαλοῦντος πολλοὶ ἐπίστευσαν εἰς αὐτόν. ὃ: Ἔλεγεν οὖν
v Acts 18. 48. eo. a 4 δ , 9. A 9 vd , vos ea , 3
δ... ὦ Ἰησοῦς πρὸς τοὺς πεπιστευκότας αὐτῷ Ιουδαίους, “ Ἐὰν ὑμεῖς μείνητε ἐν
om. : a
τοὶ 1. 3. τῷ λόγῳ τῷ ἐμῷ, ἀληθῶς μαθηταί μον ἐστέ, * καὶ γνώσεσθε τὴν ἀλήθειαν,
James 1. 35. + ἀλήθ, 2 , eon 83 " , oA sy ,
ἤμην 8... καὶ ἡ ἀλήθεια ἐλευθερώσει ὑμᾶς. Απεκρίθησαν αὐτῷ, Σπέρμα ᾿Αβραάμ
Ὁ δ δ, ἐσμεν, καὶ οὐδενὶ δεδουλεύκαμεν πώποτε! πῶς σὺ λέγεις, Ὅτι ἐλεύθεροι γε-
3 Pet. 2. 19. a a
xGal.4.30,1. νήσεσθε ; ὃ. “᾿Απεκρίθη αὐτοῖς 6 ᾿Ιησοῦς, ᾿Αμὴν ἀμὴν λέγω ὑμῖν, ὅτι πᾶς
ch. 4. 7. e a . ε , δοῦλός ἐ ae " 8δ x'G δὲ δοῦ > 2
yRom.82. ὁ ποιῶν τὴν ἁμαρτίαν δοῦλός ἐστι τῆς ἁμαρτίας. O δὲ δοῦλος οὐ pever
Heb 3.5.6. ἐν τῇ οἰκίᾳ εἰς τὸν αἰῶνα" ὁ υἱὸς péver εἰς τὸν αἰῶνα.
abla ἐλευθερώσῃ, ὄντως ἐλεύθεροι ἔσεσθε. * Οἶδα ὅτι σπέρμα ᾿Αβραάμ ἐστε: ἀλλὰ
ach. 3. 82. a7 3 a 9 ὁ λό eos 39 te tua 38 a? Sa fe
& ver. 38. ζητεῖτέ pe ἀποκτεῖναι, ὅτι "ὁ λόγος ὁ ἐμὸς οὐ χωρεῖ ἐν ὑμῖν. Ἐγὼ ὃ ἑώρακα
Ὁ Matt. ὃ 9, 33. . , a . eA ε , 8 a ν. εκ
Ἀοπι. 4.12. παρὰ τῳ Πατρί μουν λαλῶ, καὶ ὑμεῖς οὖν ὃ ἑωράκατε παρὰ τῷ πατρὶ ὑμῶν
Gal. 8.7. ire. © > AmrexpiOn Ld ὑτῷ, Ὃ πατὴρ ἡμῶν ᾿Αβραάμ é
Σ Hom, Ὦ τα, τ ποιεῖτε. πεκρίθησαν καὶ εἶπον αὐτῷ, πατὴρ ἡμῶν ραάμ ἐστι.
Gal. 8. 7, 29.
Λέγει αὐτοῖς ὁ ᾿Ιησοῦς, “ Εἰ τέκνα tov ᾿Αβραὰμ Fre, τὰ ἔργα tov ᾿Αβραὰμ
838. ἐγὼ ἐκ τῶν ng Hence the Manicheans and Apollinarians
erroneously argue that Ch
uote St. Paul also (1 Cor. xv. 47), “ The second man is the
m heaven.”
the
Lord
even from your own Captivity,
Me; and from he erie of the
ἰὸν τορος your minds,—from all these things
am
rist brought His Body from Heaven, and
Did then our Lord mean that His Apostles had
a heavenly body when He said, “ Ye are not of the world” (John
xv. 19). No; but He means that the thoughts of the Jews are from
the earth, earthy, and that His thoughts are not as theirs. (Theoph.)
— ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμον τούτου] I am not of those who.
like you, are of, i.e. from the earth, and entertain earthly and sinful
thoughts; and therefore I could not entertain such an idea as ye
impute to me, saying, “ Will He kill Himself?" (Theoph.); but I
am from the Father. (Axg.)
24. ἐὰν yap μὴ πιστεύσητε ὅτι ἐγώ εἰμι} literally, that “1
am.” Referring to the words of Jehovah to Moves (Exod. iii. 13—
15), ‘1 am that 1 am.” And therefore meaning, unless ye believe
that I am God, ye shall die in your sins. (Axg.) Cp. above, on
τεῖος, διὰ θεῖον Ὁ. ἣν aie
. τὴν ἀρχήν] principio; omnizo, tus: -
«φϑείλον, according to Rosermiiller, Gtass. (Phil. p. 461 . Loésner, and
others. Others read the sentence as a question, First of all, why do
T even speak to you? So Lachm., Liloke. Others, as Meyer, Do ye
ask what I say to you at the first?
But these interpretations do not seem to give a sense worthy of
the occasion and the er;
Rather, with δὲ. v ie may explain it ἐπὶ Ἢ what I am ever
declaring to you, even the first, or beginning οἱ things; speaking to
you by Creation (Gen. i. 1) as God, and in Moses ca in the Bro.
; the Everlasting Jehovah, “I am that lam.” Cp. Johni. 1,
ν ἀρχῇ ὁ Λόγος, and He is ἡ ἀρχὴ καὶ τὸ τέλοιν (Rev. xxi.
6; xxii. 13); cp.1 John ἰ. 1, ὃ ἦν ἀπ᾽ ἀρχῆς: ii. 18, ἐγνώκατε
τὸν ἀπ᾿ dpyne: whereas the Διάβολος is a murderer ἀπ᾽ ἀρχῆς
υ. 44).
( this to be one of those speeches of our Lord, occurring
often in St. John’s Gospel, which can only be understood by reference
to His Divine Nature, which He is asserting in this discourse.
26. κρίνειν] Consider the infatuation of the Jews, who, after so
much teaching, and so many miracles from Christ, ask “ Who art
thou?” Our Lord, therefore, rebukes them as unworthy of further
instruction, and proceeds now to speak to them of ἡ, (Chrys.)
. οὐκ ἔγνωσαν.--- ἔλεγεν) another instance of the ἐ
character of St. John's Gospel (see on ii. 24).
28. ὅταν ὑψώσητεΐἾ above, iii. 14. You will desire to cru-
cify Me; and when you have crucified Me you will ἰὸς μὲ that you
have destroyed Me. But I tell you, that then especially, when you
have lifted Me up, in shame, and yet in glory, you will know from
My Resurrection, and from the Miracles wrought in My Name, and
inferior level; but their fai
what follows. (Chrys.)
ἐὰν ὑμεῖς μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ] If ye remain
stedfast. He refers to some who. after they had believed, had gone
away from Him. It is a little thing to come to Christ, we must
abide in Him. (Asg.)
was an imperfect one, as appears from
82. γνώσεσθε τὴν ἀλήθειαν] They who believe in Christ, by
abiding in Christ learn to see the Truth which is unchangeable, and
is the bread of the soul, and is not changed into him who eats it, but
changes him. (Aug)
— ἡ ἀλήθεια ἐλευθερώσει ὑμᾶς} from death and corruption.
(Aug.
39. obdevt δεδουλεύκαμεν not true; for they had been in bond-
to the Egyptians, Babylonians, and others; but Christ was
speaking of the slavery of sin, and does not correct them. (Chrys.)
84. wae ὁ ποιῶν τὴν ἁμαρτίαν δοῦλός ἐστι τῆς ἁμαρτία
The slave of miserable slavery! The slave of Sin. A man may
escape and rest from a nical master, but whither can the slave
of sin fly? He drags his master with him. He alone can free us
from sin, Who came into the world without sin, and offered Himself
a sacrifice for sin. (Aug.)
35. δοῦλος ob μένει ἐν τῇ οἰκίᾳ} Many sinners eater the Church
which is Christ’s house, but Christ abédes ἐπ it for ever. Here is our
hope that we may cease to be slaves, and be freed by Him Who is
free, and gave not silver and gold, but His own blood for us; and
Who is our Head; and “if He makes us free, we are free indeed.”
Aug.)
86. ὄντως ἐλεύθεροι ἔσεσθε] Do not therefore abuse your free-
dom, to sin freely ; but use it, sof to sin; your will is free if it is
holy; you will be free, if you serve righteousness. (Aug.)
87. σπέρμα 'ABpadu ἐστε) by the propagation of the fiesh, not
by faith of the heart, or imitation of tite, “lf i were Abraham's
children, ye would do the works of Abraham.” They were therefore
a degenerate seed; we are made true sons of Abraham by God's
grace; for if yo be Christ's, then are ye Abraham's seed, and heirs
according to the promise. Gal. iii. 16. 29, (Aug.)
ST. JOHN VIII. 40—55.
243
᾿ ἐποιεῖτε ἄν. 4° Νῦν δὲ ζητεῖτέ pe ἀποκτεῖναι, ἄνθρωπον ὃς τὴν ἀλήθειαν ὑμῖν
λελάληκα, “ἣν ἤκουσα παρὰ τοῦ Θεοῦ’ τοῦτο ᾿Αβραὰμ. οὐκ ἐποίησεν. “41 " Ὑμε
ἧς d ver. 26, 38,
e Isa. 63. 16.
ποιεῖτε τὰ ἔργα τοῦ πατρὸς ὑμῶν. Εἶπον οὖν αὐτῷ, Ἡμεῖς ἐκ πορνείας οὐ 8.968.
γεγεννήμεθα: ἕνα πατέρα ἔχομεν τὸν Θεόν.
Εἰ ὁ Θεὸς πατὴρ ὑμῶν ἦν, ἠγαπᾶτε ἂν ἐμέ ἐγὼ γὰρ ἐκ τοῦ Θεοῦ ἐξῆλθον
“1 Εἶπεν οὖν αὐτοῖς 6 ᾿Ιησοῦς, (δῦ, 1.3
ohn 5.1.
ch. 16. 27,
& 17. 8, 15.
Kal Kw οὐδὲ yap an’ ἐμαυτοῦ ἐλήλυθα, ἀλλ᾽ ἐκεῖνός με ἀπέστειλε. “5 " Διατί δ}. 18. 5.4.
τὴν λαλιὰν τὴν ἐμὴν οὐ γινώσκετε; ὅτι οὐ δύνασθε ἀκούειν τὸν λόγον τὸν
att. 1. 14.
ἐμόν. 4," Ὑμεῖς ἐκ πατρὸς τοῦ Διαβόλον ἐστὲ, καὶ τὰς ἐπιθυμίας τοῦ πατρὸς h Matt 8.7.
ὑμῶν θέλετε ποιεῖν. ᾿᾿Εκεῖνος ἀνθρωποκτόνος ἦν am ἀρχῆς, καὶ ἐν τῇ ἀληθείᾳ
οὐχ ἕστηκεν: ὅτι οὐκ ἔστιν ἀλήθεια ἐν αὐτῷ. ὅταν λαλῇ τὸ ψεῦδος, ἐκ τῶν
ἰδίων λαλεῖ: ’ ὅτι ψεύστης ἐστὶ καὶ ὃ πατὴρ αὐτοῦ. 4“ ᾿Εγὼ δὲ ὅτι τὴν ἀλήθειαν
8.
1 John 8. 8.
Jude ver. 6.
i Gen. 3.4,5. .
1 John ὃ. 12.
Heb. 2. 14.
1 Pet. 5. 8.
Cor. 11. 3.
j2
λέγω ob πιστεύετέ μοι. “*Tis ἐξ ὑμῶν ἐλέγχει με περὶ ἁμαρτίας ; εἰ δὲ scum 18. ο,
9 , 2 oe a 9 4 , ἢ 471: > aA a S ε΄ ‘Acts 5. 3.
ἀλήθειαν λέγω, διατί ὑμεῖς οὐ πιστεύετέ por ; “ "Ὁ ὧν ἐκ τοῦ Θεοῦ τὰ ῥήματα ρα ΐ
τοῦ Θεοῦ ἀκούει: διὰ τοῦτο ὑμεῖς οὐκ ἀκούετε, ὅτι ἐκ τοῦ Θεοῦ οὐκ ἐστέ. 3 Τιον.. 2.9, 10.
48 ὦ ᾿Απεκρίθησαν οὖν οἱ ᾿Ιουδαῖοι καὶ εἶπον αὐτῷ, Οὐ καλῶς λέγομεν ἡμεῖς,
ὅτι Σαμαρείτης εἶ σὺ, καὶ δαιμόνιον ἔχεις ;
μόνιον οὐκ ἔχω" ἀλλὰ τιμῶ τὸν Πατέρα μου, καὶ ὑμεῖς ἀτιμάζετέ με. ὅ9 "᾿Εγὼ
ὑμῖν, ἐάν τις τὸν λόγον τὸν ἐμὸν τηρήσῃ, θάνατον οὐ μὴ θεωρήσῃ εἰς τὸν αἰῶνα.
k Matt, 26. 60.
on 8.38.
49 "A 4 Ἶ lel Ἐ A ὃ ch. 5. 5
πεκρι σον ὦ δαιυ- 1 John 4. 6.
ρίθη eee ΠΟΥ, € m ch. 7. 30.
8 Εἶπον οὖν αὐτῷ οἱ ᾿Ιουδαῖοι, Νῦν ἐγνώκαμεν ὅτι δαιμόνιον ἔχεις. ᾿Αβραὰμ
93 if a e Lal A A v4 3 ’, Ν ‘4 Ld
ἀπέθανε, καὶ οἱ προφῆται: καὶ σὺ λέγεις, "Edv τις τὸν λόγον μον τηρήσῃ,
οὐ μὴ γεύσηται θανάτον εἰς τὸν αἰῶνα. δδ» Μὴ σὺ μείζων εἶ τοῦ πατρὸς νὰ. «. 15.
ε fel 9 Q 9 9 if ᾿ ε A 39 » id x ‘\
ἡμῶν ᾿Αβραὰμ, ὅστις ἀπέθανε ; καὶ οἱ προφῆται ἀπέθανον" τίνα σεαντὸν σὺ
ποιεῖς ; δ᾽ “᾿Απεκρίθη ᾿Ιησοῦς, ᾿Εὰν ἐγὼ δοξάζω ἐμαυτὸν, ἡ δόξα μου οὐδέν gre. 1,18, 31,
ἐστιν ἔστιν ὁ Πατήρ μου ὁ δοξάζων με, ὃν ὑμεῖς λέγετε ὅτι Θεὸς ἡμῶν ἐστι, """ 5.51.
δδε
» ν 3
καὶ οὐκ ἐγνώκατε αὐτόν: ἐγὼ δὲ οἶδα αὐτὸν, καὶ ἐὰν εἴπω ὅτι οὐκ οἶδα τ οἱ. 1. 28, 29.
40. τοῦτο ᾿Αβραὰμ οὐκ ἐποίησεν] But how could he do it?
Because the Spiritual Advent of Christ has ever cheered the Saints of
God. Wherefore we may conclude that they, who after their regene-
ration, and other graces conferred on them, are guilty of sin, ‘* crucify
afresh the Son of God.” (Origen.)
41. ix πορνείας οὐ γεγεννήμεθα] The Jews who heard our
Lord, had now begun to perceive that He was ing spiritually ;
and it is the of Scripture to describe as fornication, the pros-
titution of the soul to false gods. (Aug.)
42. ἐξῆλθον καὶ ἥκω] I came forth from the Father, and am
come to you. “ Exii et adsum.”
48. οὐ δύνασθε ἀκούειν τὸν λόγον τὸν ἐμόν
not ; cannot, on account of your perverse will, an
(Theoph.
to consider,
cannot, i.e. will
malignant minds.
ἀκούειν, with an accusative, something more than to hear,
ἐκ πατρὸς τοῦ Διαβόλον ἐστέ] Of your father the
devil ; “not by generation, but by imitation.” (Aug.) In words you
claim to be children of God; by works ye show yourselves children of
the Devil. (Zheoph
{ } Ye rly desire to do; t.¢. to kill Me Who
— ϑέλετε ποιεῖν
am the Truth. Ou this use οὗ θέλω, see v. 35; vi. 21. Acts x. 10.
— ἐκεῖνος ἀνθμωποκτόνος ἦν ἀπ' ἀρχῆς] Therefore to tempt
8. man to evil (as the Devi] tempted Adam) is murder; and since in
Adam all died, the Devil has been a murderer from the beginning.
(Aug., Origen.)
— ψεύστης ἐστὶ καὶ ὁ πατὴρ αὐτοῦ ; Meyer, and
others, interpret πατὴρ αὐτοῦ to mean “ father of the liar,” ὦ, 6, the
liar is a child of the devil. .
But αὐτοῦ seems rather to refer to ψεύδους; and the sense is,
I am the Truth; but he is a liar, and something more, &c. .
Liicke here, and Winer, pp. 104. 132. 169. Something more than
a liar; he is the father of that which is false: τοῦ ψεύδους is to be
supplied from the preceding sentence. Cp. 2 Thess. ii. 11.
From these words πατὴρ αὐτοῦ, some have imagined that the
Devil has a father. This is the error of the Manichmans. “ Pater
gen: fie. “mendacii.” δέ. Jerome (on Iea. xviii.), and cp. Glass.
hil. S. p. 329. Our Lord calls the Devil the Father of falsehood in
the abstract, τοῦ Weddous; as God is the Father of the 7'ruth.
Men, when they tell a lie, use what does not belong to them,
but to the Devil; but the Devil, when he tells a lie, uses what is his
own offspring, for he is the Father of lies. And ye wil] not believe in
Me, because I the truth; and thus ye prove yourselves the
children of him who is the Father of lies. Pheoph)
46: 501 On these verses, seo Greg. M. Hom. in Εν. i. 18,
507.
e 51. θάνατον οὐ μὴ θεωρήσῃ ‘shall never see, that is, never feel.
He who spake was about to die, and He spake to men who were
about to die. What then did He mean, when He spake thus? He
meant, that whosoever keeps His saying shall never see that Death,
from which He came to save us, viz. everlasting death, the death of
damnation with the Devil and his angels; that is real death. Other
death is only a translation. em) When, therefore, the Psalmist
asks, What man is he that liveth and shall not see death?” pa
lxxxix. 48,) we may reply, “he who eying Christ's Word.” And
this our Lord meant when He said (Matt. xvi. 28), “ Verily I sa:
unto you, there be some standing here that shall not taste of death.
They who stand by Christ, and continue to stand by Him to the end,
they shall never taste of death. (Origen.)
See above, on Matt. xvi. 28.
52. ᾿Αβραὰμ ἀπέθανε] The Jews were blind, and only looked at
the death of the and therefore could not see the light of Christ's
words. (Greg. Hom. xviii. in rien em According to that death of
which our Lord spake, neither Abi was dead nor the Prophets.
They were dead, but alive. The Jews were alive, but dead. Consider
what our Lord said to the Sadducees, who were dead in soul, con-
cerning the Patriarchs who were alive. (Matt. xxii. 31.)
Our Lord declared in a remarkable manner, in the history of
Dives and Lazarus, that Abraham is not dead ; for He said that the
beggar was carried by angels into Abraham's bosom. ( Luke xvi. 22, 23.)
Could the place of rest and joy, in which are the departed spirits of
the righteous, be the bosom of one who is dead? Could Paradise, to
which our Lord's soul went at His death (Luke xxiii. 43), be the
bosom of one who is dead? No; Abraham never saw death, never
tasted death ; but death with him was the joyful to a better
life. And why? Because he saw Christ's day with faith, and was
glad; because he saw the day of Him Who has tasted death for every
man (Heb. ii. 9); Who has taken away its sting (1 Cor. xv. 55, 56),
and opened the kingdom of heaven to all believers. Abraham was
indeed dead in flesh, but alive in soul.
— γεύσηται) So A, C, D, L,S, X, and other MSS. Els. has
γεύσεται. See above, iv. la.
58. σὺ ποιεῖς) σὺ is expunged by some recent Editors (Lackm.,
Tisch., Alf.) ; but it is found in the major part of the MSS., and adds
force to the sense.
54. ἡμῶν) Rightly received by recent Editors (Griesb., Scholz,
Lachm., Tisch., Alf.) from A, C, G, K, L, Μ, 8, and other MSS,
Elz, has ὑμῶν. ΟΡ. x. 86, λέγετε ὅτι βλασφημεῖε, and Acts i, 4,--
where the words of the speaker are stoves as here. ;
1
244
sch. 15. 10.
Heb. 5. 8,9.
τηρῶ.
καὶ εἶδε καὶ ἐχάρη.
Col. 1. 17.
veh. 10. 31, 39.
& 11. 8.
Luke 4. 30. 2 2A ‘ a 2
μέσ. ‘OU αντων, Και ΤΠ. αρηγεν OUTS.
ST. JOHN VIII. 56—59. IX. 1—6.
αὐτὸν, ἔσομαι ὅμοιος ὑμῶν ψεύστης. ἀλλ᾽ οἶδα αὐτὸν, καὶ " τὸν λόγον αὐτοῦ
56" Ἀβραὰμ ὁ πατὴρ ὑμῶν ἠγαλλιάσατο ἵνα ἴδῃ τὴν ἡμέραν τὴν ἐμὴν,
πον οὖν οἱ ᾿Ιουδαῖοι πρὸς αὐτόν, Πεντήκοντα ἔτη
οὕπω ἔχεις, καὶ ᾿Αβραὰμ ἑώρακας ; ὅδ᾽" Εἶπεν αὐτοῖς ὁ ᾿Ιησοῦς, ᾿Αμὴν ἀμὴν
λέγω ὑμῖν, πρὶν ᾿Αβραὰμ γενέσθαι, ἐγώ εἶμι. ὅ9 "ἾἮραν οὖν λίθους ἵνα βά-
λωσιν ἐπ᾽ αὐτόν: ᾿Ιησοῦς δὲ ἐκρύβη, καὶ ἐξῆλθεν ἐκ τοῦ ἱεροῦ, διελθὼν διὰ
ΙΧ. 1 Καὶ παράγων εἶδεν ἄνθρωπον τυφλὸν ἐκ γενετῆς. 3 καὶ ἠρώτησαν
αὐτὸν οἱ μαθηταὶ αὐτοῦ λέγοντες, 'Ῥαββὶὲ, τίς ἥμαρτεν, οὗτος, ἣ οἱ γονεῖς
δε»ϑ 2
δύναται ἐργάζεσθαι.
FOC wRoRe
oe
ee
ed 4 aA 3 A 4
ὅταν ἐν τῷ κόσμῳ ὦ, φῶς εἰμι TOD κόσμου.
εἰπὼν ἔπτυσε χαμαὶ, καὶ ἐποίησε πηλὸν ἐκ τοῦ πτύσματος, καὶ ἐπέχρισε τὸν
αὐτοῦ, ἵνα τυφλὸς γεννηθῇ ; ὃ ᾿Απεκρίθη ᾿Ιησοῦς, Οὔτε οὗτος ἥμαρτεν ovre
οἱ γονεῖς αὐτοῦ" "αλλ᾽ ἵνα φανερωθῇ τὰ ἔργα τοῦ Θεοῦ ἐν αὐτῷ. *°’Epé δεῖ
ἐργάζεσθαι τὰ ἔργα τοῦ πέμψαντός με ἕως ἡμέρα ἐστίν’ ἔρχεται νὺξ ὅτε οὐδεὶς
6 4 Tetra
58. ᾿Αβραὰμ ὁ πατὴρ ὑμῶν ἠγαλλιάσατο---ἡμέραν) i. 6. he re-
joiced with faith and hope that he should see. The particle ἵνα often
serves to connect verbs of willing and desiring in N. T., as νὰ does in
modern Greek. (See Jobn iv. 4/7; xv. 8; xvii. 15. 24. Matt. vii. 12.
Mark vi. 7 So Teles in Stob. Serm. 95, ἵνα Ζεὺς γένηται ἐπι-
θυμήσει. . 1 Cor. ix. 15, καλὸν ἵνα, and Winer, pp. 301—303.
The name Isaac pry? (laughing), Gen. xvii. 17, had a reference
to this ἀγαλλίασις, ---ἶοτ in Isaac, the promised seed, he had a vision,
of Christ, in Whom all rejoice. Seo St. Jerome ad loc. Jones,
Proper Names of O. T. p. 163. A glorious testimony given to Abra-
ham, Creator of Abraham, and seed of Abraham.
— ἡμέραν͵] Christ's coming is beautifully called the Day ; for it
is the sequel of, and is opposite to, Night. And it is happily so called
here, where He is describing Himself as the Light of the World. See
above, v. 12, and cp. Cyril here.
My day. Does our Lord mean the Day in which He was incar-
nate, or the Day of His Divinity—that Day which bas neither mornin
orevening? I believe that Abraham saw both by faith and hope, an
therefore in joy. And how great was the joy of his heart when he
saw the Word of God, and His brightness beaming on holy minds,
and yet remaining as God with the Father; and hereafter about to
come in the flesh, and yet never to be separated from the bosom
of the Father! (Aug.)
Abraham saw the day of Christ, i.e. the cross of Christ, when he
laid the wood on his son, and in will offered up Isaac, Heb. xi. 19;
and when he believed the promise, that of his seed should come the
Saviour, in Whom all nations would be blessed, Gen. xxii. 18.
( Theoph.)
also Article VII. of the Church of England, and the passages
Yate pot Holy Scripture and the Fathers by Bp. Beveridge and
Browne.
1. πεντήκοντα ἔτη οὕπω ἔχειςἾ Chrysostom reads τεσσαρά-
κοντα, forty; but Ireneus had πεντήκοντα. Our Lord was then
about thirty-three years old. (Theophyl., who inquires why they did
not rather say forty than fifty?)
The inference of St. Irenaeus (ii. 39) from this passage, that our
Lord's life upon earth extended to fifty ears, was corrected by the
writers of the fourth century, 6. g. Huseh. (i. 10), Theodoret (ad Dan.
ix. tom. ii. p. 1250). And indeed δὲ. Hippolytus, the scholar of
Irenaeus, had already rectified it. See his Comment on Daniel, Num.
iv., where he says that our Lord suffered in His thirty-third year.
. πρὶν ABpadu γενέσθαι, ἐγώ εἰμι) It would seem that the words
ἐγώ εἶμι are used by our Lord singly (i.e. without any predicete)
ree times (v. 23, 24. 28) in this chapter to signify His own Divine
Pre-existence,—J am, i.e. from everlasting, and His co-eristence
with the Father. (See St. Cyril on chap. i.) Why did He not say,—
before Abraham was I was, but I am? because He uses this word,
“Tam,” as His Father uses it; for it signifies perpetual existence,
independent of all time. And therefore they ch: Him with blas-
phemy. (Chrys.) ἫΝ 2
cknowledge your Creator, and distinguish Him from the crea-
ture. He who speaks was made the seed of Abraham ; and He was
before Abraham, in order that Abraham himself might be made.
Because Abraham was a creature, He did not say, ‘ before Abraham
existed,”—“‘ antequam essef,” πρὶν ᾿Αβραὰμ alvar,—but He says,
“before Abraham was made,"—“ antequam Abraham factus esset,”
«ρὶν ᾿Αβραὰμ γενέσθαι,---δὐὰ He did not say, “1 was made,” but
“Tam.” (Ang.
The Deity has no past or future, but a perpetual present, and
therefore He uses the present tense, and says, “Jam.” He does not
say, T was before Abraham, but J am,—according to that in Exodus
(iti. 14), “ Lam that Lam.” ( :
59. ἤραν οὖν λίθους ἵνα βάλωσιν ἐπ᾽ αὑτόν] “ Quasi man-
tem divina sibi ndo.” And thus they showed that in their
opinion He did claim to be God. And our Lord did not contradict
t opinion (which Ho would have done if it was false), but proved
its truth by vanishing from their sight by His divine power.
— ἐκ τοῦ ἱεροῦ, διελθὼν διὰ μέσου] That is, He rendered Him-
self invisible by His divine power. He fied from the stones which
might have touched Him as man. Woe to them from whose stony
hearts God flies! (Awug.)
They take up stones to cast at Him. He had told them, “ Let
him who among you is without sin first cast the stone at her” (v. 7).
Was this present act one of vindictiveness for that saying? And is
this another mark of the coherence of the context with that passage ?
Christ escaped unseen from His enemies (viii. 59), and saw a man
who had never seen from his birth, and made him see; and showed
Himeelf to be the Light of the world; and proved that they who
thought that they could see better than others. were blind in body
and soul, because they would not see Him Who is the Light, but
sought to extinguish Him.
Cu. IX. 93. τίς ἥμαρτεν] The Apostles could not have ima-
gined that a man had sinned before his birth ; nor does it appear that
they believed in a transmigration of souls, or that children are pu-
niehed for their parents. (Cp. Ezek. xviii. 24.)
But this question of theirs may have been occasioned ws our
Lord's to the paralytic whom He had healed (John v. 14),—
“Sin no more, lest a worse thing come upon thee ;” and it may have
been a statement of an objection on their part to that assertion of our
Lord, that sin is the cause of physical evils. (Cp. Chrys.)
8. οὔτε οὗτος ἥμαρτεν] Both he and his parents were sinners ;
but their sin was not the oause of his being born blind.
— ἵνα φανερωθῇ τὰ ἔργα τοῦ Θεοῦ ἐν αὐτῷ] But had this man
been punished with blindness that God might be gloritied? Would
not this have been unjust? We may reply, that the conjunction that
does not here indicate the cumse, but the Dict, i. e. the man was not
born blind in order that God might be glorified, but God's glory was
an effect of his blindness. So it is in our Lord’s words (John ix. 39),
“] came into the world that they who see might be made blind;" but
we cannot all that Christ, Who is the Light of the world, came
in order to make men blind. So also we may explain the words of
St. Paul (Rom. i. 19; v. 20),— The Law came in thut sin might
abound ;" whereas in fact the Law was given asa check to sin. In all
these and other cases the conjunction signifies @ consequence and event,
and not a reason or cause. Cp. Chrys., Theophyl., who quote other
pales and Gilass., Phil. 8. pp. 529 30. Matt. xxiii. 34,35. See
low, v. 39; xii. 40. 1 Cor. xi. 19.
4. ἐμὲ δεῖ ἐργάζεσθαι] ‘I must work the tworks of Him that
sent Me.’ Observe, this was said on a Subbath (v. 14), when God
specially does works of mercy,—to the body by rest, and to the soul
by grace. Observe also,—the cripple at the other pool—Bethesda,—was
healed on the Sahdath (above, τ v.2—10). Lightfoot asserts that the
two pools of Bethesda (the house of Mercy) and of Siloam were from
one spring (see below, on v. 7). If so,—then these two Miracles, both
wrought on the , may serve a8 mementos that all streams of
Mercy are from the One source of Him, Who is also the Sent, and in
Whom is our Rest.
— ἔρχεται νύξ] While you have life, do what you have to do;
for after death there is no place for faith or repentance. (Chrys.
δ. φῶς εἰμι τοῦ κόσμου) ‘even to the end of the world;’ for the
Day of Christ's presence has no Evening: His Sun never sets. Matt.
xxviii. 20. (Aug.)
6. ἐπέχρισε τὸν πηλόν] Observe the faith of the man who had
been born blind. He did not say that clay is ΠΗ to blind the eye rather
than to open it, or that he had often washed in Siloam, and was not a whit
the better; or that if Christ could heal him He would have done it by
Hie word. He did not say thus as Naaman did of Elisha (2 Kings v.
11); but he obeyed. He went bis way; he washed, and came seeing.
bserve also the manner in which Christ wrought the miracle. It
was one of tenderness to the Jews. They might see the clay on the blind
man's eyes; and might see him go to Siloam. All these things were
done that their eyes might be opened,and that they mighy see and believe.
He thus reminds us that He is the Creator of all who made us
live and see. He who anoints the blind with clay, and makes him
see, formed Adam from the clay of the earth, and breathed into him
ST. JOHN IX. 7—17.
245
πηλὸν ἐπὶ τοὺς ὀφθαλμοὺς τοῦ τυφλοῦ, 7° καὶ εἶπεν αὐτῷ, Ὕπαγε νίψαι εἰς THY « Neb. 3.15.
κολυμβήθραν τοῦ Σιλωάμ' ὃ ἑρμηνεύεται ἀπεσταλμένος: ᾿ ἀπῆλθεν οὖν καὶ τ: Kings 5.14.
ἐνίψατο, καὶ ἦλθε βλέπων.
8 Οἱ Φ , ν ε θ Ὁ“ ou a , ν ,
i οὖν γείτονες καὶ ot θεωροῦντες αὐτὸν τὸ πρότερον ὅτι προσαίτης ἦν
» 3 es > e La ν᾽ a »” »¥ ν
ἔλεγον, Οὐχ οὗτός ἐστιν ὁ καθήμενος καὶ προσαιτῶν ; [άλλοι ἔλεγον, Ὅτι
οὗτός ἐστιν: 5 ἄλλοι δέ, Ὅτι ὅμοιος αὐτῷ ἐστιν. ᾿Εκεῖνος ἔλεγεν, Ὅτι ἐγώ
εἰμι. 0 Ἔλεγον οὖν αὐτῷ, Πῶς ἀνεῴχθησαν σοῦ οἱ ὀφθαλμοί ; |! ᾿Απεκρίθη
ἐκεῖνος καὶ εἶπεν, "ἄνθρωπος λεγόμενος ᾿Ιησοῦς πηλὸν ἐποίησε, καὶ ἐπέχρισε
μοῦ τοὺς ὀφθαλμοὺς, καὶ εἶπέ μοι, Ὕπαγε εἰς τὴν κολυμβήθραν τοῦ Σιλωὰμ
καὶ νίψαι: ἀπελθὼν δὲ καὶ νιψάμενος ἀνέβλεψα.
ἐκεῖνος ; λέγει, Οὐκ οἶδα.
1δ'φγουσιν αὐτὸν πρὸς τοὺς Φαρισαίους τὸν ποτὲ τυφλόν: "3 "Ἦν δὲ σάβ-
12 Εἶπον οὖν αὐτῷ, Ποῦ ἐστιν -
g Matt. 12. 10.
Luke 13. 10—17.
Barov Gre τὸν πηλὸν ἐποίησεν ὁ ᾿Ιησοῦς, καὶ ἀνέῳξεν αὐτοῦ τοὺς ὀφθαλμούς. & un secu.
ἰδ Πάλιν οὖν ἠρώτων αὐτὸν καὶ οἱ Φαρισαῖοι, πῶς ἀνέβλεψεν; Ὁ δὲ εἶπεν
αὐτοῖς, Πηλὸν ἐπέθηκε μοῦ ἐπὶ τοὺς ὀφθαλμοὺς, καὶ ἐνιψάμην, καὶ βλέπω.
Ἰδ Ἔλεγον οὖν ἐκ τῶν Φαρισαίων τινές, Οὗτος ὁ ἄνθρωπος οὐκ ἔστι παρὰ νει. 31.38.
& 7. 12.
Tov Θεοῦ, ὅτι τὸ σάββατον ov τηρεῖ. άλλοι ἔλεγον, ' Πῶς δύναται ἄνθρωπος 51.132. ὦ.
ch. 10. 19---2].
ε λὸ a a ipa ‘ , 3 3 a 17) Aé
αμαάρτω. OS TOLAVTA ONMELA ποιειν ; Kal σχίσμα ἣν ἐν avurTots. ἐγουσὶν | ch. 4. 19.
a living soul, and made him see and live. And that we gy eg te
that the waters of Siloam were not potent of themselves, but by
operation of Christ, and derived their virtue from Him, the Evan-
list adds the interpretation ‘ sent " as the Apostle says of the Rock
in the wilderness, ‘that Rock was Christ.” 1 Cor. x. 5. (Cp. Cyril,
Chrys., Theophyl.) ᾿ ᾿
Christ anointed the eyes with clay, and so gave sight to one who
had never seen, and opened his eyes by means of that which seemed
only to seal them up. Here is an answer to those who object that
sight cannot be given to the soul by means of things #0 feeble, inade-
quate for the purpose, as Sacraments. Almighty God can perform the
test works by the weakest implements; and it is also certain that
ὁ loves to effect them by such means,—nay, by means tending, under
ordinary circumstances, to produce, as far as human knowledge could
predict, the very ite of what was to be done. God has walled the
sea with sand. He clears the air with storms. He warms the earth
with snow. So in the world of His Fede In the desert He aoe
water, not from the soft earth, but from the flinty rock; He heals
the sting of the serpent of fire by the serpent of brass; He overthrows
the walls of Jericho by rams’-horns; He slays αὶ thousand men with
the jaw-bone of an ass: He cures salt-water by salt; He buoys a
iron with water. He fells the giant with a sling and astone. An
thus does the Son of God work in His Gospel. He cures the blind
man by what seemed only likely to increase his blindness,—He opens
his ae by anointing them with clay ; He exalts us to heaven by the
stumbling-block of the cross. In the simplest symbols He hides
supernatura) grace. In the weakest creatures He conceals Divine
wer. He regenerates us by water; He gives us immortal food in
Bread and wine,—in order that, from the very weakness of the instru-
ments used, the excellency of their power may be seen to be not of
man, but of God.
The Anointing with Clay may also be εὐ μας to remind us, that the
blessings of spiritual illumination are derived from the Jncarnution
Christ. The first Adam was formed of the Clay of the earth,—ix« γῆς
xotxds, 1 Cor. xv. 47. 49: (yoixds from χοῦς. χέω,---ἰ. 6. from earth
fused and moulded.) The Son of God, Who is “the Lord from
heaven,” became the Second Adam, and took our Nature of Clay ;
and in it became the Messiah, the Christ, the Anointed One; and by
virtue of the Unction of the Holy Ghost, which He received in that
Nature, and has poured down upon us, He has regenerated, illu-
mined, and sanctified that Nature, which ever since the Fall was
born blind ; and He has sent it to Siloam to wash. See note on v. 7.
7. νίψαι εἰ} Cf. Mark i. 9, ἐβαπτίσθη εἰς.
— Σιλωάμ' ὃ ἑρμηνεύεται ἀπεσταλμένοι] rind (Shiloah), Tea.
vii. 6, Neh. iii. 15; from root τῷ (shalack). So called “ἃ mis-
sione aque ab uno fonte per aquaductus sive canales in duas piscinas,
quarum una superior,eadem que Bethesda (auctore Liyhtfooto, in Johan,
cap. v. vol. ii. p. 667) altera inferior Siloa, Isa, vii. 3; xxii. 9.”
Rosenmiiller et Mintert, Lex.inv. It has been objected, that nid
(Shiloah) does not signify sent, but serding—probably from the
sending forth of the waters; and that the proper term for
ἀπεσταλμένος would be mir (Shaluah); and therefore some (e. g.
Kuin. and Liicke) would expunge ὃ ἑρμ. dweor. as a gloss. But see
Meyer, p. 257. The participle Kal may have a passive signification,
or forte in the participle Piel may be resolved into Yod.
aes aya ce vent ἑρμηνεύεται is not to be Lapierre too
osely ; it does not mean i ὑ i
ema, 566 Λε ἐν 80, eee
Our Lord, by sending the blind man to Shiloah, here appears
to refer to His own words as recorded above inv. 4, “1 must do
the works of Him that sewt Me.” The Jews endeavoured to set Him
in opposition to Moses, who was sent by God (see vii. 19—23; ix. 28,
29), and He proves His own Divine Mission by His Works. The
words “ He ὁ sent Me,” or ‘the Father that sent Me,” are re-
peated by Him no less than seventeen times in the first nine chapters
of this Gospel. And it would appear that by sending the blind man
to wash in the pool of Siloam, He intended to teach that He Himeelf,
Who was sent by the Father, is the true Fountain to be opened in
Jerusalem for sin and for uncleanness (Zech. xiii. 1. Joel iii. 18).
He is the Fount of Siloam, As St. John saya, “‘ This is He that
came by Water and Blood; and the Blood of Christ cleanseth us
from all sin.” (1 John i. 6; v. 6.) He loved us, and washed us from
our sins in His own Blood (Rev. i. 5); and the Saints have washed
their robes, and made them white in the Blood of the Lamb. (Rev.
vii. 14.) Hence St. Cyril says here, “ No one is ‘ the Sent’ but tho
only-begotten Son, Who came from the Father to destroy sin and
Satan. And when we know Him operating invisibly in the Waters
of the baptismal font, we wash with faith__not by putting away the
filth of the flesh, as the Scripture says (1 Pet. iii. 21), but cleansing
off the uncleanness of the eyes of the mind, so that we may be able to
behold the beauty of the Lord.”
The name Si/oam, says Bengel, had a prophetic character; “quia
Christus co missurus erat cecum ; et ab hoc tempore erat monumen-
tum miracli facti?“* The same may be said of Betheada (above, ch. v. 2).
7. ἦλθε βλέπων] This opening of the eyes of the blind was one
of the signs of the Messiah. (Isa. xxix. 18; xxxv. 5.) And this
opening of the’eyes was very different from all Auman operations on
the organ of sight. It was the bestowal of a new faculty—an act of
Creation; and it was the gift of tmmediate power to use that faculty ;
ἃ power no less wonderful than the faculty itself. Cp. Burgon here.
8. xpocaitns] So A, B, D, K, L, X, and many Versions.—E£lz.
τυφλός. But it 18 not probable, that if τνφλὸς had been the genuine
reading, it would have been altered in so many MSS. to προσαίτης,
a word no where else occurring in N. T. Cp. Acts iii. 10, ἐπεγίνω-
σκον αὑτὸν ὅτι οὗτος Hy ὁ πρὸς τὴν ἐλεημοσύνην καθήμενος.
The Evangelist mentions that he was a beggar, to teach us by
Christ's example not to despise any. (Theoph.
10. πῶς ἀνεῴχθησαν cov ol ὀφθαλμοί. How? the mode no
one knew, but what wonder? the Evangelist himself did not know,
nor did he who was healed know; but the fact he knew, and we
know it also. (Chrys.) Σοῦ is emphatic; see on v. 1}.
11. ἄνθρωπος λεγόμενος ᾿Ιησοὺς πηλὸν ἐποίησε, καὶ ἐπέχρισε)
Remark the appropriateness of these words in a spiritual sense, as
applicable to ourselves. The Son of God became man (ἄνθρωποτ)
and Saviour (‘Incovs). He came to us in our blindness, as we sat
and begged by the wayside of life; He made Clay, ἐ. 5. He took of
the mortal dust of our apg Frye see Ὁ. 6), and moulded it by
the breath and moisture of His mouth, and blended it with the
Divine Nature, and anointed it with the Holy Ghost; and sent us
to Siloam, and on the co-operation of our Faith and Obedience with
His Divine Power and Love, our eyes are ro and we see.
— μοῦ] emphatic here, and in vv. 15. 30. The eyes of me—who
was born blind. And so σοῦ, vv. 10. 17. 26.
12. ποῦ ἐστιν] Christ withdrew Himself after His miracles.
He did not seek glory from man. (Chrys.)
14. ἣν δὲ σάββατον} Αἱ the end of the week; and Christ illu-
mined the world in the last age. (Cyril.) See also above on Ὁ. 4.
246
ST. JOHN IX. 18—35.
οὖν τῷ τυφλῷ πάλιν, Σὺ τί λέγεις περὶ αὐτοῦ, ὅτι ἤνοιξε σοῦ τοὺς ὀφθαλμούς ;
χες, 88,8. ὋὉ δὲ εἶπεν: Ὅτι " προφήτης ἐστίν. ὃ Οὐκ ἐπίστευσαν οὖν οἷ ᾿Ιουδαῖοι περὶ
ἃ 4:1; αὐτοῦ, ὅτι τυφλὸς ἦν καὶ ἀνέβλεψεν, ἕως ὅτον ἐφώνησαν τοὺς γονεῖς αὐτοῦ
δὰ a 3 , 19 S02 > AY 2 hd > ε en ea
Tov ἀναβλέψαντος, 15 καὶ ἠρώτησαν αὐτοὺς λέγοντες, Οὗτός ἐστιν ὁ vids ὑμῶν,
ε aA ᾿ 9 . 9 , + a 4 »,ὔ ΡῈ 40 > ’
ὃν ὑμεῖς λέγετε ὅτι τυφλὸς ἐγεννήθη ; πῶς οὖν ἄρτι βλέπει i Απεκρίθησαν
αὐτοῖς οἱ γονεῖς αὐτοῦ καὶ εἶπον, Οἴδαμεν ὅτι οὗτός ἐστιν ὁ υἱὸς ἡμῶν, καὶ ὅτι
τυφλὸς ἐγεννήθη" 3“ πῶς δὲ νῦν βλέπει, οὐκ οἴδαμεν" ἢ τίς ἤνοιξεν αὐτοῦ τοὺς
ὀφθαλμοὺς, ἡμεῖς οὐκ οἴδαμεν: αὐτὸς ἡλικίαν ἔχει, αὐτὸν ἐρωτήσατε: αὐτὸς
lch.12.42 περὶ αὐτοῦ λαλήσει. ϑ' Ταῦτα εἶπον οἱ γονεῖς αὐτοῦ, " ὅτι ἐφοβοῦντο τοὺς
τον. 7... Ἰουδαΐ, ἤδη γὰ ετέθει it ᾿Ιουδαῖοι, ἵνα ἐάν τις αὐτὸν ὁμολογή.
πον 1, Ιουδαίους ἤδη γὰρ συνετέθειντο οἱ ᾿Ιουδαῖοι, ς αὐτὸν ὁμολογήσῃ
n Josh. τ 19.
1 Sam. 6.
ver. 16.
ach. 8. 14.
pch. 3. 10.
q Prov. 15, 8, 29.
ἃ 28.9
Χριστὸν, ἀποσυνάγωγος γένηται. Av τοῦτο οἱ γονεῖς αὐτοῦ εἶπον, Ὅτι
ἡλικίαν ἔχει, αὐτὸν ἐρωτήσατε. 3 "᾿Εφώνησαν οὖν ἐκ δευτέρου τὸν ἄνθρωπον
ὃς ἦν τυφλὸς, καὶ εἶπον αὐτῷ, Ads δόξαν τῷ Θεῷ: ἡμεῖς οἴδαμεν ὅτι ὁ ἄνθρωπος
οὗτος ἁμαρτωλός ἐστιν. 35 ᾿Απεκρίθη οὖν ἐκεῖνος καὶ εἶπεν, Εἰ ἁμαρτωλός
ἐστιν, οὐκ olda: ἐν οἶδα, ὅτι τυφλὸς ὧν ἄρτι βλέπω. 35 Εἶπον δὲ αὐτῷ πάλιν,
Τί ἐποίησέ σοι; πῶς ἤνοιξε σοῦ τοὺς ὀφθαλμούς ; 2 ᾿Απεκρίθη αὐτοῖς, Εἶπον
ὑμῖν ἤδη, καὶ οὐκ ἠκούσατε' τί πάλιν θέλετε ἀκούειν ; μὴ καὶ ὑμεῖς θέλετε
αὐτοῦ μαθηταὶ γενέσθαι ; “8 Ελοιδόρησαν αὐτὸν καὶ εἶπον, Σὺ εἶ μαθητὴς
ἐκείνου: ἡμεῖς δὲ τοῦ Μωσέως ἐσμὲν μαθηταί. 3.“ Ἡμεῖς οἴδαμεν ὅτι Moog
λελάληκεν ὃ Θεός: τοῦτον δὲ οὐκ οἴδαμεν πόθεν ἐστίν. © ᾿Απεκρίθη ὁ ἂν-
θρωπος καὶ εἶπεν αὐτοῖς, ᾿Εν γὰρ τούτῳ θαυμαστόν ἐστιν, ὅτι ὑμεῖς οὐκ οἴδατε
een πόθεν ἐστὶ, καὶ ἀνέῳξέ pov τοὺς ὀφθαλμούς: 8) “ οἴδαμεν δὲ ὅτι ἁμαρτωλῶν
. 14. 10--.12. ε x > 4 > 4 AY a aA
ἄν σις ὃ Θεὸς οὐκ ἀκούει, ἀλλ᾽ ἐάν τις θεοσεβὴς ἢ καὶ τὸ θέλημα αὐτοῦ ποιῇ, τούτον
Micah 3. 4. 3 , 82 » A 9. > 3 ΄“ φ » 2 3 6 “ a
Zech.7-13. dover“ ἐκ τοῦ αἰῶνος οὐκ ἠκούσθη, ὅτι ἤνοιξέ τις ὀφθαλμοὺς τυφλοῦ γεγεν-
ver. A a
a ver. 2 vnpevov: 8" εἰ μὴ ἦν οὗτος παρὰ Θεοῦ, οὐκ ἠδύνατο ποιεῖν οὐδέν. ὃ. "᾽4π-
Matt. 14.33. εκρίθησαν καὶ εἶπον αὐτῷ, ᾿Εν ἁμαρτίαις σὺ ἐγεννήθης ὅλος, καὶ σὺ διδάσκεις
δες ἡμᾶς; Καὶ ἐξέβαλον αὐτὸν ἔξω. © "Ἤκουσεν ὁ ᾿Ιησοῦς, ὅτι ἐξέβαλον αὐτὸν
put out of the Synagogue. He who is the lover of Unity, and who
11. ὅτι] in regard to that, ele ἐκεῖνο ὅτι---ὑπὲρ ὧν ὅτι. (Meyer.)
See xi. 47.
27. 5 Neti * to become.’
an, ἐλοιδό σαν] Ele. and many MSS. add οὖν, which is not in
3 9 AAs ἐξιὸν
84. ἐξέβαλον αὑτὸν ἔξω] The children of falsehood cast out the
confessor of Trath. The Jews cast him out of the Synagogue for
confessing Christ; and the Lord of the Temple found him: they
who suffer for the truth will be found by Christ. (Chrys., Theops.)
It was no evil to be so put out; they excommunicated him who
confessed Christ, and Christ received him. (Aug.)
85. ἤκονσεν ὁ ᾿Ιησοῦε, ὅτι ἐξέβαλον αὑτὸν ἴϑω καὶ εὑρὼν
αὐτόν) εὑρὼν is something more than having found ; it implies also
ing gone in quent of: ηὗρεν is the Hebr. wen (matea), for which
it is often used by the LXX. Cp. above, i. 42. 44; v. 14; xii. 14.
The Pharisees cast him out; Jesus went in search of him.
When my father and mother forsake me, the Lord taketh me up
(Ps. xxvii. 10). Blessed are they that are persecuted for righteous-
nees sake, for theirs is the kingdom of heaven (Matt. v. 10: see also
v. 11, and Luke vi. 22).
This History affords comfort, direction, and enco ent to
uae of the Church of England, in regard to the Church of
ome,
Our Lord commanded His disciples to love all men, even their
enemies (Matt. v. 44. 46), and to hearken even to His worst enemies,
the Scribes and Pharisces, sitting in Moses’ seat (Matt. xxiii. 2) ;
that is, as far as ahey taught in accordance with His law; but to
beware ir atid loctrine (Matt. xvi. 6. 11).
It is the duty of all His disciples to cherish a spirit of Christian
Love and Unity toward all men, and to submit in all godly obedience
to those who are over them in the Lord.
But if those who sit in Mores seat teach things contrary to the
Law of Moses, and not only so, but proceed to impose their false
doctrines as terms of Communion,—if they will not receive Him of
Whom Moses wrote, if they threaten with Excommunication thoeo
who confess Jesus to be the Christ—then no desire of Unity, no
love of Enemies, no fear of separation from Parents and spiritual
Superiors, no dread of spiritual censures and penalties may deter the
disciples of Christ from confessing Him; but they must boldly ac-
knowledge Christ, and leave the issue to Him.
Our Lord Himself has set the seal of His Divine sanction
on these principles. He went in quest of the man who had been
commanded His Disciples to love their Enemies, and prayed that they
all might be one oe xvii. 23), and taught them to hearken
to the Scribes and Pharisees; and Who hates strife and disobedi-
ence, showed by seeking out the man whom the Pharisees hed
detiemauniinied, that he, whom He sought and found, was not
ilty of sin, though he had been excommunicated asa sinner; and
that be had done his duty in confessing Christ; and that the sin of
schism.—for a echism there was, and there cannot be schism without
sin,—lay at the door of thoee who cast him out. So itisnow. We
do not say that the communion of spiritual Pastors is to be forsaken,
simply because they teach some doctrines that are false. Spiritual
Pastors are n-en; and men are fallible; and wherever fallibility is,
there error may arise. And if separations were allowable for every
Error in a Church, there would be no such thing as Church-Com-
tounion left.
Our duty is to communicate with those who sit in Moses’ Chair,
but not to communicate with any in the false doctrines with which
they may corrupt his Law.
Let it then be allowed, for argument’s sake, that the Bishop
of Rome sits in the Chair of Authority. Then we do not aay that,
merely because he is fallible, or because he teaches some false doc-
trines, Communion with him is impossible. Christ Himself com-
municated with the Scribes and Pharisees. He taught with them in
the Synagogue, and worshipped with them in the Temple. So, though
the Bishop of Rome teaches some false doctrines, we might yet com-
municate with him in what he still retatns of Christian truth.
But be has gone further than this. He has proceeded to tm-
pose his falee doctrines as terms of Church Communion. He has
made communion in his errors essential to communion with
himself. He teaches in opposition to Christ. He has endeavoured
to supersede Christ's Copy of the Old Testament by an Old Testa-
ment of his own. He adds his own human codicils as of equal
authority with the Divine Testaments. He has mutilated the Sacra-
ments of Christ. He has substituted other objects of worship in the
room of Christ. And he teaches Articles of Faith which were not
preached by Christ and His Apostles, and were unknown for fifteen
centuries to the Church of Christ. And he requires us to receive all
these novel corruptions, on pain of excommunication. In a word, he
ts himself in the place of Christ. His language amounts to this,—
* Receive me as the Christ.” That is, if we confess Jesus to be the
Christ, we shall be “ put out of the Synagogue” (John ix. 22).
ST. JOHN ΙΧ. 86---41. X. 1—8.
247
ἔξω" καὶ εὑρὼν αὐτὸν εἶπεν αὐτῷ, Σὺ πιστεύεις εἰς τὸν Υἱὸν τοῦ Θεοῦ ; ® ᾽4π-
εκρίθη ἐκεῖνος καὶ εἶπε, Καὶ τίς ἐστι, Κύριε, ἵνα πιστεύσω εἰς αὐτόν ; ™ " εἶπε ν εἰ. «. x6.
δὲ αὐτῷ ὁ ᾿Ιησοῦς, Καὶ ἑώρακας αὐτὸν, καὶ ὁ λαλῶν μετὰ σοῦ ἐκεῖνός ἐστιν.
88 Ὃ δὲ ἔφη, Πιστεύω, Κύριε: καὶ προσεκύνησεν αὐτῷ. 39" Καὶ εἶπεν ὁ ᾽Ιη- 55%3;'*
A > a 9. κ᾿ > ‘ , a 9 e ΝΥ ,
σοῦς, Εἰς κρῖμα ἐγὼ εἰς τὸν κόσμον τοῦτον ἦλθον, ἵνα οἱ μὴ βλέποντες
βλέπωσι, καὶ οἱ βλέποντες τυφλοὶ γένωνται. “ Καὶ ἤκουσαν ἐκ τῶν Φαρισαίων
ταῦτα οἱ ὄντες μετ᾽ αὐτοῦ, καὶ εἶπον αὐτῷ, Μὴ καὶ ἡμεῖς τυφλοί ἐσμεν ;
41 ν Εἶπεν αὐτοῖς ὁ ᾿Ιησοῦς, Εἰ τυφλοὶ ἦτε, οὐκ ἂν εἴχετε ἁμαρτίαν! νῦν δὲ τ οὶ. 15. 32.
λέγετε, Ὅτι βλέπομεν: ἡ οὖν ἁμαρτία ὑμῶν μένει. Χ. ! ᾿Αμὴν ἀμὴν λέγω
ea ε AY > 4 LY aA , 3 ‘ LAWS aA ud > ‘
ὑμῖν, ὁ μὴ εἰσερχόμενος διὰ τῆς θύρας εἰς τὴν αὐλὴν τῶν προβάτων, ἀλλὰ
ἀναβαίνων ἀλλαχόθεν, ἐκεῖνος κλέπτης ἐστὶ καὶ λῃστής: 32 ὁ δὲ εἰσερχόμενος
διὰ τῆς θύρας ποιμήν ἐστι τῶν προβάτων.
& 12. 47.
ὃ Τούτῳ ὁ θυρωρὸς ἀνοίγει: καὶ
τὰ πρόβατα τῆς φωνῆς αὐτοῦ ἀκούει: καὶ τὰ ἴδια πρόβατα καλεῖ κατ᾽ ὄνομα,
καὶ ἐξάγει αὐτά. 4 Καὶ ὅταν τὰ ἴδια πρόβατα ἐκβάλῃ, ἔμπροσθεν αὐτῶν
πορεύεται, καὶ τὰ πρόβατα αὐτῷ ἀκολουθεῖ, ὅτι οἴδασι τὴν φωνὴν αὐτοῦ.
δ᾽ ᾿Αλλοτρίῳ δὲ οὐ μὴ ἀκολουθήσουσιν, ἀλλὰ φεύξονται ἀπ᾽ αὐτοῦ: ὅτι οὐκ
ἴδ aA ἀλλ. ao AY a 6 a ‘A , ἴ, > a ε
οἴδασι τῶν ἀλλοτρίων τὴν φωνήν. © Ταύτην τὴν παροιμίαν εἶπεν αὐτοῖς 6
> Ley 2 Lad 3 54 ’ » 3 a
Ἰησοῦς: ἐκεῖνοι δὲ οὐκ ἔγνωσαν τίνα ἦν ἃ ἐλάλει αὐτοῖς.
1 Εἶπεν οὖν πάλιν αὐτοῖς ὁ ᾿Ιησοῦς, ᾿Αμὴν ἀμὴν λέγω ὑμῖν, ὅτι " ἐγώ εἶμι ach. 16
ἡ θύρα τῶν προβάτων. ὃ Πάντες, ὅσοι πρὸ ἐμοῦ ἦλθον, κλέπται εἰσὶ καὶ Her. 10.19, 20.
We hope that we do confess Jesus to be the Christ. We fear that
the Church of Rome, in excommunicating us for confessing Christ,
excommunicated herself; we believe that the sin of the
tion between us lies at her door. And we humbly hope and trust
that we have been found by Christ, and are in communion with Him
Who is the Head of the Church; and if, oink ibeminos by Him
Who is the Light, we walk in the Light, we have fellowship one
with another (1 John i. 7).
— πιστεύεις εἰς τὸν Υἱὸν τοῦ Θεοῦ ;] It is not enough to believe
in Jesus as the Christ, or Messiah, we must also believe in Him as
the Son of God. (Hilary, de Trin. vi.) And it is not enough to believe,
we must worship Him as God. Hence the Evangelist relates of the
blind man healed, ‘he said, Lord, I believe, and he worshipped Him”
(Axg.); and Christ approves this, for He says, “1 am come, that
they which see not might see,” as much as to say, he who was blind
from his birth, now sees both in body and soul. (Theoph.) The
Worship of Christ is the Vision of the soul.
86. καὶ ris dors) The «al is omitted by Elz., but is found in
B, D, E, G, K, M, S, X, and many cursive MSS.
87. ἑώρακας αὐτόν] Thou who wast born blind hast seen Christ.
This is His gift. This Scripture may be used against the Nestorian
heresy, hick. separates the Son of Mary as a different Jenn from the
Sonof God. In seeing My person, thou seest the Son of God. (Theoph.)
We are all born blind, and we must all repair to Siloam, the
font of baptism, and be baptized in Him Who is ἡ that is, Christ.
And when we are baptized, we must expect to be tempted. We may
be brought before Kings and Rulers for His sake who has healed us.
We must then quit ourselves valiantly, and not be afraid to confess
Christ; and if need be, to suffer excommunication according to
Christ's words, ‘‘ They will put you out of their synagogues, and ye
shall be hated of all men for My name’s sake” (John xvi. 2. Matt.
x. 22. Mark xiii. 13. Luke xxi. 17). Then Jesus will find us, and
He will bless us with fuller knowledge and firmer faith. .)
89. κρῖμα] incorrectly printed κρίμα in some edd. here and else-
where in Ν. Τ. The is long by nature. sch. Suppl. 392, οὐκ
εὔκριτον τὸ κρῖμα.
— βλέπωσι) ‘may 566: now, and in other ages. A general pro-
position applicable to all times.
41. εἰ τυφλοὶ ἦτε] If ye had no access to the Scriptures your sin
would not be 80 great as it is; but now that you profess to be teachers
of the law, you are self-condemned. (Theoph.)
Cu. X. 1. ἀμὴν ἀμὴν---λῃστήε) This chapter is a Divine Pas-
toral, add especially to Biehops, Priests, and Deacons.
The blind man had been excommunicated by the Pharisees for
confessing Christ (ix. ΝΥΝ They were the Doctors of the Law and
Pastors of the People (Matt. xxiti. 2); but they had become hireling
shepherds and idel pastors (Ezek. xxxiv. 2. Jer. xxiii. 1. Zech.
xi. 16). And from this act of theirs our Lord takes occasion to
show that they had in fact excommunicated themselves.
And why? Berause He is the Door of the Fold. And by
casting out a man who had come in by the Door of a good confession
to Christ, they, who cast him out, had proved that they did not know
the Door, and were therefore not in the fold.
Se: ae; ae ye Ne card Moses into a ads Ἰὰ
opposition riet (ix. 28, 29). ey accused Christ of break-
ing the Law of Moses, which was given by Christ, Thus they had
shown that they did not understand the relation of Moses to Christ.
Christ therefore here declares that He Himself is the Only Door;
and that Moses and all ¢rse Prophets have passed through that Door;
and that there is no other entrance for Pastors or People but by Him;
and that all who profess to be Shepherds, but do not pass through
that Door, are “ thieves and robbers.”
This may be applied more generally, as follows :
Many 8, who are called good men according to the language
of this world, and yet are not true Christians, ask, as the Pharisees
did, “ Are wo blind also?" (John ix. 40.) Many who compose subtle
treatises on Morals and Metaphysics, and have formed Schools of
Philosophy, and draw disciples after them, yet will not stoop to
pass through the Door. To them our Lord says, ‘‘He that entereth
not by the door is a thief and a robber.” He says the same to many
who baat that they alone can sce, and that they are even enlightened
by Christ, but are, in fact, teachers of false doctrine. Such are the
Sabellians, for example, who say that the Son and the Father are but
One person. Such are the Arians, who say that the Father and Son
are not of the same substance. Such ere the Photinians, who sa:
that Christ is a mere man and not God ; and, in fine, all who peach
such a Christ as they invent for themselves in their own imaginations,
and not such a Christ as the Truth reveals. They do not enter b
the Door. In a word, none can have a solid hope of eternal life
unless he knows the true Life, which is Christ, and enters by this
door into the fold. Let him not only preach Christ's name, but seek
Christ's glory, and not his own glory. Christ's Door is lowly, and
he who enters by this door must humble himself; he must stoop, in
order that he may enter by it. (Cp. dug. here, and Serm. 137, $8.)
On κλέπτης and λῃστὴς see further, v. 8.
8. τούτω ὁ θυρωρὸς ἀνοίγει] Christ is the Door of the fold, and
the keeper of the door as well as the Shepherd of the Sheep. He is
the Truth, and opens Himeelf, and reveals to us the Truth. (Awg.)
He uses various metaphors here, in order that we may not inter-
pret His words literally, and may know Him to be All in All.
4. τὰ πρόβατα αὐτῷ ἀκολονθεῖ] The Saints before the Advent
of Christ in the flesh believed in Him who was to come, as we believe
in Him Who has come. The seasons are changed, but the Faith is
One. All who before the Incarnation believed the faith which was
taught by Abraham and the Patriarchs, and Moses and the Prophets,
preannouncing Christ, were Sheep of Christ, and heard and knew His
Voice ing by them. (dug.) All the saints Christ (cp.
an en 4); none go before Him (see on v. 8); He goes before them
ὁ. 4).
δ. ἀκολουθήσουσι) Rightly received by some recent Editors,
Lachm., Tisch., Alf, from A, B, Ὁ, E, F,G, Δ. Cp. on viii. 12,
7. ἡ θύρα] “ Christus et Ostium, et Pastor, et Omnia.” aig a
8. πάντες, ὅσοι πρὸ ἐμοῦ ἦλθον, κλέπται εἰσὶ Kai λῃσταί] Di
not Moses and the Prophets come lefore Him? No; they came
with Him. He is the Eternal Word; and He sent them as His
heralds, and He their hearts. All who preached the Truth
came with Him who is the Truth. Others, who put themselves
Him, who do not come from Him, and do not acknowledge His
Eternity, are thieves and robbers. (Chrys.) ‘(In vententibus pre-
sumptio temeritatis, in stissis obsequium servitutis.” (Jerome, in
Matt. i., who quotes Ezek. xiii. 3. Jer. xiv. 14; xxiii. 21.) Simi-
larly Aug. ad Ps. χο., “ Qui venerunt sponte sua, ἃ Me non missi ;
nam virtute Christi Elias mortuos suscitavit.” (Cp. above on v. 4.)
Eph. 2. 18.
Heb. 10. 19, 20.
Ῥ 4.
a Isa. 40. 11.
Ezek. 34. 23.
& 37, 24.
Zech. 11. 16, 17.
& 13. 7.
Rom. 5. 1, 8.
Ephes. 5. 2.
Isa. 53.10, 11.
Rev. 5. 9.
e Matt. 11. 27.
προβάτων.
ποίμνη, εἷς ποιμήν.
g Eph. 2. 14—19.
ST. JOHN X. 9—19.
λῃσταί: ἀλλ᾽ οὐκ ἤκουσαν αὐτῶν τὰ πρόβατα. "᾿Εγώ εἰμι ἡ θύρα: δι’ ἐμοῦ
ἐάν τις εἰσέλθῃ, " σωθήσεται: καὶ εἰσελεύσεται καὶ ἐξελεύσεται, καὶ νομὴν
εὑρήσει. 19 Ὃ κλέπτης οὐκ ἔρχεται εἰ μὴ ἵνα κλέψῃ καὶ θύσῃ καὶ ἀπολέσῃ"
2 ON Ω sy 4 x ΨΚ ll a? 09 e Ny
ἐγὼ ἦλθον iva ζωὴν ἔχωσι, καὶ περισσὸν ἔχωσιν. Ἐγώ εἰμι ὁ ποιμὴν
ὁ καλός: ὁ ποιμὴν ὃ καλὸς τὴν ψυχὴν αὐτοῦ τίθησιν ὑπὲρ τῶν προβάτων"
12 ὁ μισθωτὸς δὲ, καὶ οὐκ ὧν ποιμὴν, οὗ οὐκ εἰσὶ τὰ πρόβατα ἴδια, θεωρεῖ τὸν
’ 9 , x 9 ’ A la x a νε mA ε a
λύκον ἐρχόμενον, καὶ ἀφίησι τὰ πρόβατα καὶ φεύγει: καὶ ὃ λύκος ἁρπάζει
αὐτὰ, καὶ σκορπίζει τὰ πρόβατα: 18 ὁ δὲ μισθωτὸς φεύγει, ὅτι μισθωτός ἐστι,
καὶ οὐ μέλει αὐτῷ περὶ τῶν προβάτων.
γινώσκω τὰ ἐμὰ καὶ γινώσκομαι ὑπὸ τῶν ἐμῶν" (τι) 15 " καθὼς γινώσκει με
ὁ Πατὴρ κἀγὼ γινώσκω τὸν Πατέρα' καὶ τὴν ψυχήν μον τίθημι ὑπὲρ τῶν
(3) 16 "Καὶ ἄλλα πρόβατα ἔχω ἃ οὐκ ἔστιν ἐκ τῆς αὐλῆς ταύτης"
κἀκεῖνά με δεῖ ἀγαγεῖν, καὶ τῆς φωνῆς μον ἀκούσουσι' " καὶ γενήσεται μία
99 17 h A LY wn e Π. v4 > led 9 2 A ίθη
(=) wa τοῦτο ὁ Πατήρ pe ἀγαπᾷ, ὅτι ἐγὼ τίθημι
τὴν ψυχήν μον ἵνα πάλιν λάβω αὐτήν. 1,8 ' Οὐδεὶς αἴρει αὐτὴν ἀπ᾽ ἐμοῦ, ἀλλ᾽
4 ᾿Εγώ εἶμι 6 ποιμὴν ὁ καλός" καὶ
ἃ 3. 1-6, ae , ον 279 9 a 2 , ΕΣ a 28 \ 2 , »
ΠΡΟΣ el 13, eyw τίθημι αυτὴν απ ἐμαντον ἐξουσίαν exo θεῖναι αντην, και ἐξουσίαν ἔχω
Col, 3.
Rev. 7. 4.
h Isa. 53. 7, 8, 18.
ich. 2. 19.
Jch. 9. 16.
πάλιν λαβεῖν αὐτήν. ταύτην τὴν ἐντολὴν ἔλαβον παρὰ τοῦ Πατρός μον.
195 Σχίσμα οὖν πάλιν ἐγένετο ἐν τοῖς ᾿Ιουδαίοις διὰ τοὺς λόγους τούτους"
Hence the Church of England ne in her Collect for the third
Sunday in Advent, “Ο Lord Jesus Christ, Who at Thy first coming
didst send Thy Messenger to prepare Thy way before Thee.” He Who
is the Eternal Word sent him who was the Voice. He Who is the
‘Way sent His own forerunner to prepare it in the hearts of men.
The Manicheans pervert these words of Christ by applying them
to the Prophets of the Old Testament, in order to show that the Old
Testament is contrary to the New. But our Lord is speaking only of
false prophets. For He says, “as many as came before Με," that is,
who were not sent; according to what God says by Jeremiah
(xxiii. 21), “I have not sent these prophets, yet they rax; 1 have not
spoken to them, yet they prophesied.” They defrauded Him of His
own prerogative, and spoiled men’s souls of the τὶν faith and hope
that can save them (Col. ii. 8. 2 Tim. iii. 6). (Zheoph.) Hence
they who came,—claiming to themselves the incommunicable attri-
butes of Christ, Who is the only Moor,—are thieves and robbers.
Cp. Glass. Phil. Pp. 854. 882.
; rie 8. 6 Homily of Greg. M. on these verses, in Evang.
i. 14, p. .
11. ἐγώ εἰμι ὁ ποιμὴν ὁ καλός] and yet He had said before (v. 9),
“Tam the door.” How does He enter through Himself? He by
Himeelf knows the Father, and we know the Father by Him, and so
He enters the sheep-fold by Himself, and we by Him, He declares
Himeelf; as a light shows other things as well as itself.
Christ is the Shepherd, and yet He grants to others to be Shep-
herds. Peter isa Shepherd and the rest of the Apostles are Shep-
herds, and all good Bishops are Shepherds; but none of us calls him-
self ‘the Door.” ( Aug.)
- ὁ ποιμὴν ὁ καλὸς τὴν ψυχὴν αὑτοῦ τίθησιν ὑπὲρ τῶν προ-
βάτων)] The phrase τιθέναι τὴν Ψυχὴν, to lay down his life, is
peculiar to St. John (xiii. 37; xv. 18. 1 Jobn iii. 16). It seems
to be derived from the act of depositing or laying dotcr a sum of
money as a price for something bought or redeemed (see Meyer),
and is expressive of the act performed by Christ in giving His life
as a λύτρον or ἀντίλυτρον (a price or ransom) for all men (sce
Matt. xx. 28. 1 Tim. ii.6. Tit. ii. 14. 1 Pet. i. 18), and is an
assertion of the doctrine of the Atonement.
The faithfulness of the Shepherd is tested by his sufferings for
the Sheep. Hence St. Paul recounts his own perils in answer to the
false Apostles (2 Cor. xi. 23). (Chrys.) Here is an instruction to all
Pastors: first, to give of their external good things to their sheep ;
and next, if n , to give their lives. He who does not give of
his substance for his sheep, how will he give his life? They who
love their substance more than their sheep, feed not in love, but for
lucre, and forfeit the name of Shepherds, and become hirelings.
(Greg. Hom. xiv. in Evang.)
Here is true martyrdom. Not all who give their bodies to be
burnt give their lives for the sheep. But we must have charity
1 Cor. xiii. 3). And how can a man be said to have charity who
loes not love Unity? (Aty.) Here then is ἃ warning to the Shep-
herds against schism.
— τίθησι] ‘lays down.’ “Hoc ies dicitur summa vi.”
(Bengel.) For the death of Christ is the source of all life (Isa.
liii. 10. See above on i. 29), And (says Greg. M.) He gives His
life for the Sheep in the Holy Communion of His Body and Blood.
12, θεωρεὶ τὸν λύκον ἐρχόμενον]͵ The Wolf. jally Satan.
It is the coming of the wolf that proves the fidelity of the Shepherd.
In times of tranquillity the hireling stands on guard as well as the
ea hour of trial shows the difference of the two. (Greg.
om. i,
18. μισθωτὸς φεύγει, ὅτι μισθωτός iors] The hireling flies
because he seeks earthly gin, and does not love the sheep, and there-
fore fears to himself to peril, lest he lose what he loves. Such
is he who declines to exercise godly discipline, or to minister godly
rebuke to sinners, and so lets the steep ΜΙ] into the jaws of the
wolf, who is the devil. (Aug., Greg.) oe to thore who consult
their own temporal welfare and not the spiritual good of the flock.
Woe to the Shepherds who feed themselves and not the flock. See
Ezek. xxxiv. 2 and Phil. ii 21. (Chrys.)
Yet the Hireling is sometimes necessary, and we may hear the
Good Shepherd speaking by the Hireling’s mouth. Many in the
Church who seek their own, yet preach Christ; and the Voice of
Christ is heard speaking by them; and the eheep follow—not the
Hireling—but the Shepherd speaking by the Hireling. (See Matt.
xxiii. 2.) (Aug.) We may not therefore separate ourselves from
Christ and the Church because of hirelings in it.
14. γινώσκω τὰ ἐμά] An exemplary lesson to Pastors. The Hire-
ling does not know his sheep, because he does not often visit them ;
but the true Pastor, who is like Christ, knows his sheep, because he
takes care of them; and is known by them, because they are visited
by him, and know their guardian by intimacy with him. (7! )
16. ἄλλα πρόβατα ἔχω] Other, beside the sheep of the Israel
after the flesh ; namely, the sheep of the Israel in faith. He came to
make both one in Himself (Eph. ii. 14, 15. 1 Cor. vii. 19). (Chrys.,
Axg.) Our Lord came to redeem the Gentiles and Samaritans as
well as the Jews. (Greg. Hom. xiv.)
— γενήσεται] ‘will become.” This is not yet; but is an end to
be attained by the prune og and prayers of the Church.
the third Collect for Good Friday. And its full end will be, when
the Sheep are folded together, on the Right Hand of the Shepherd at
the Great Day (Matt. xxv. 33).
— ula ποίμνη, εἷς ποιμήν] One flock, the Church Universal ;
and One δ᾽ , Christ. ere is one seal of baptism to all;
one Shepherd. He who is the Word of God, and God. Hence we
may refute the Manichmans, and prove against them that there is
one Shepherd and one God, both in the Old and New Testament.
(Theoph., who quotes Col. iii. 10.)
17,18. ἐγὼ τίθημι τὴν ψυχήν μου. κιτ.λ.}] I pay the price of
the world’s ransom freely. on σ. 11.
However men may ΩΣ. against Me, they cannot fake my
life unless I surrender it. He spontaneously to His Passion,
and endured it because He so willed, and when He willed, and as He
willed. He had power to lay down, and He had power to take His
life up again, because He is the Word; and He proves this by pro-
phesying that He will-take it up again when He has laid it down.
(Chrys.) Whatsoever Christ suffered, He suffered willingly ; and we
are not to imagine that His sufferings were any of His Father's
anger against Him; they were indeed proofs of His Father's anger
against sin for which He suffered, and so proofs of His Father's love
to Him for taking away sin by suffering. An answer to those who
cavil at the doctrine of the Atonement as inconsistent with God's
love and justice. (See on Matt. xvii. 5 and xx. 28.) “ Amor Patris
non modo erga nos, sed etiam erga Christum in Passione Chrioti
spectandus est; non solim severitas ultrix.” (. ἔ
By this saying of Christ we may refute the Apollinarians, who
deny that Christ has a reasonable human soul.
At Christ's death the human flesh laid down the human soul, by
the power of the Word which dwelt in the flesh, and which took a
human soul, but was never separated from the soul. (Chrys., Aug.)
ST. JOHN X. 20—33. 249
% * ἔλεγον δὲ πολλοὶ ἐξ αὐτῶν, ' Δαιμόνιον ἔχει καὶ μαίνεται" τί αὐτοῦ ἀκούετε ; κ εν. 7.20.
21 ἄλλοι ἔλεγον, Ταῦτα τὰ ῥήματα οὐκ ἔστι δαιμονιζομένον' " μὴ δαιμό Tate 10.25
; eyo, Τα ra ῥήματα o μονιβομένονν Bn Gaspsnien chi gins
. xod.4. 11. -
δύναται τυφλῶν ὀφθαλμοὺς ἀνοίγειν; errant
> , > 3 i” 4 x
2 "Ἐγένετο δὲ τὰ ἐγκαίνια ἐν τοῖς “Ἱεροσολύμοις, καὶ χειμὼν ἦν" 35 καὶ nt Mace. 4. 59.
ine in βὰ cts 8.1].
περιεπάτει ὁ ᾿Ιησοῦς ἐν τῷ ἱερῷ ἐν τῇ στοᾷ τοῦ Σολομῶνος. 35 ᾿Εκύκλωσαν 5515.
3 a ε«» νὸ a ‘ eX 9. Δ OT , ‘ ‘ ea ¥
οὖν αὐτὸν ot ᾿Ιονδαῖοι, καὶ ἔλεγον αὐτῷ, Ews πότε τὴν ψνχὴν ἡμῶν αἴρεις ;
3 AY T ε Ν 2 AN ea ε ig 25 o? ’ 3 a ε 9 “ες
εἰ σὺ εἶ ὁ Χριστὸς, εἰπὲ ἡμῖν παῤῥησίᾳ. Απεκρίθη αὐτοῖς ὁ ᾿Ιησοῦς,
Εἶπον ὑμῖν, καὶ οὐ πιστεύετε: τὰ ἔργα ἃ ἐγὼ ποιῶ ἐν τῷ ὀνόματι τοῦ Πατρός
och. 5. 86.
ver. 38,
a \ a
μον, ταῦτα μαρτυρεῖ περὶ ἐμοῦ. °° ANN’ ὑμεῖς οὐ πιστεύετε: οὐ γάρ ἐστε ᾽ 5.8.4.
ἐκ τῶν προβάτων τῶν ἐμῶν, καθὼς εἶπον ὑμῖν, 7 τὰ πρόβατα τὰ ἐμὰ τῆς φωνῆς
> , 3 “ ’ 39. " Ὶ 3 θ aA 2 928 9 A ‘ 27
μον ακονει, kayo ywoo K@ ἄντα, Kal aKo\ou ουσι μοι, Kayo ζωὴν αιωνιον
δίδ 3 a q ΣΙ , 9 aN 3 ΝΥ 2A Ν > e , aN 4 ch. 18. 9.
LOW@pPLL AUTOLS’ “KGL OV μὴ ATOAWYTAL εἰς TOV αιωνα, και οὐχ αρπασ. εἰ τις αὑὐτα
ἃ 17, 2,6.
ἐκ τῆς χειρός μον. 3" Ὁ Πατήρ μον ὃς δέδωκέ μοι μείζων πάντων ἐστὶ, καὶ ren. 14. 2.
οὐδεὶς δύναται ἁρπάζειν ἐκ τῆς χειρὸς τοῦ Πατρός μον. ὃ) "᾿Εγὼ καὶ 6 Πατὴρ »e.17.11, 35.
᾿ ἦν ἐσμεν. 81"
Ἑβάστασαν οὖν πάλιν λίθους οἱ ᾿Ιουδαῖοι, ἵνα λιυθάσωσιν αὐτόν. ι εἰ. 9. 50.
32 ᾿Απεκρίθη αὐτοῖς ὁ ᾿Ιησοῦς, Πολλὰ καλὰ ἔργα ἔδειξα ὑμῖν ἐκ τοῦ Πατρός
Ξ ὃ ν a 9 A ¥ 6 4 Ld 33 > id 9 A εν a
pov’ διὰ ποῖον αὐτῶν ἔργον λιθάζετέ pe; © ᾿Απεκρίθησαν αὐτῷ οἱ ᾿Ιουδαῖοι,
Περὶ καλοῦ ἔργον οὐ λιθάζομέν σε, ἀλλὰ περὶ βλασφημίας, καὶ ὅτι σὺ " ἂν-
u ver. 80.
eh. 5. 17, 18, 23.
21. ῥήματα] not only words, but WI (debarim).
22, τὰ ἐγκαίνια] Hebr. τη (chanukah), ‘initiatio.” Cp. 1 Mace.
iv. 59. 2 Mace. i. 18; x. 6; called by Josephus φῶτα (Ant. xii. 7), in
the month Cisleu or December. Lightfoot, i. p. 979; ii. 576.
fede, τ. 268. i , Connexion, at B.c. 165. Winer, i. 659.
In memory of that made by Judas Maccabeus; for the dedication of
Solomon was in the autumn; that of Zerubbabel in the spring ; that
of Judas Maccabseus in the winter; and therefore the Evangelist adds
the words, “ it was winter.” (Alcuin.) St. John tacitly reminds the
reader that our Lord in His mercy, now approaching the end of His
Ministry, abode longer than usual at Jerusalem and in its neighbour-
hood, in order to win the Jews to Himself. In the following spring
our Lord suffered.
This was the last celebration of the Encania, or Feast of Dedi-
cation, before Christ's Passion. He Who was the true Temple (,
19. 21) was now walking in a Porch which bore the name of the
royal builder of the First Temple, and was a remnant of his fabric,
and at the festival which commemorated the restoration of the Second
Temple. The Temple itself was soon to be profaned again, and to be
destroyed, because they who should have been builders rejected the
head stone of the corner. But He, the trne Solomon, the Divine
Architect of the Temple, was now about to raise up the Temple of
His own body (John ii. 19), and so to inatitute a great Encania ; and
to build up the Temple of His Church, Universal and Indestructible.
The lawfulness and reasonableness of appointing religious Fes-
tivels and Holy Days by Auman authority, is inferred from the prac-
tice of the Ancient Church of God in appointing that of Purim
(Esther ix. 27), and this of Dedication. See Hooker, V. \xx. xxi.
— χειμών) A circumstance well known to the Jews, but not to all
or many for whom St. John wrote ; and showing that the Feast of Dedi-
cation here mentioned was that of the Maccabees (see preceding note).
Probably he had also some other design in specifying this season:
he thus showed that it was not long before our Lord’s Passion.
Nothing is insignificant in the Gospel. And in this Gospel espe-
cially, every touch of the Spirit, however slight, has its meaning.
May we not venture to suggest, that an intimation may be here given
of an inner sympathy between the world of Nature and that of Grace?
Both are from the same Divine hand ; both were made by Him, Who
waa from the beginning with God (John i. 1}, 2), and ἴδια are tri-
butary to Him. The Sun and the Earth paid homage to Him at Hie
Passion : and now the season of contradiction of sinners at Jerusalem
is one of Winter in the natural world. Their hearts are frozen. But
the Spring will come, and Christ, Who is to fall like a seed into the
earth in winter (John xii. 24), will rise from the grave and ascend to
heaven, and send the Holy Ghost to refresh His inheritance (Ps.
Ixviii. 9); and the mustard-seed of the Church will shoot forth its
branches and overshadow the earth. Compare the words of Christ to
the Church in the Canticles (ii. 10—13), and consider our Lord's
words (Matt. xxiv. 20), ‘Pray ye that your flight be not in the win-
ter.” May there not perbaps be a similar suggestion in the words
of the Evangelist concerning the going out of Judas on his unholy
errand,—jy δὲ νὺξ (xiii. 30), and also concerning the morning of the
Passion (xviii. 18), ψῦχος qv? See further below on ὁ. 23.
But after the Passion and Burial, the Morning of the Resurrec-
tion is ushered in with more joyful words (Matt. xxviii. 1),—79 ἐπι-
φώσκόνσῃ. Mark xvi. 2, ᾿ἀνατείλαντος τοῦ ἡλίον (‘that sun
which had been darkened"). Matt. xxvii. 45. . there, vv. 51, 52,
28. περιεπάτει ‘was walking,’ i.e. when τ ey came and sur-
rounded Him,—a proof of the impression He had made at Jerusalem.
= ere Fig Lorouevor] An arcade, cloister, or colonnede, at the
east side of the Temple, and a remnant of the original Temple. See
Joseph. B. J. v. 6. Ant. viii. 3; ix. 11; xx. 9. The Article τοῦ
before Σολομῶνος is omitted by A, D, G, K, 8.
Observe that this discourre of our Lord, concerning His own
Divine power as proved by His works, was delivered in Wenter, in
Solomon's Porch, And then the Jews rejected Him (v. 39). But we
find afterwards (Acts iii. 11; v. 12), that Solomon's Porch was the
place in which the Apostles, having wrought mighty works in Christ's
name, proclaim His Messiahship and Divine Power to the People,
who gaily psi the Gospel. th in Nature and in Grace it was
mer pring. rist μὴ gree the Comforter was pee
υχὴν ἡμῶν alpas] ‘keep us in suspense;’ μετέωρον ποιεῖς.
See Luke xii. 29. Ῥ
38. οὐχ ἁρπάσει τις αὑτὰ ἐκ τῆς χειρόε] “for I have graven
them on the palms of My hands.” Isa, xlix. 16. (Burgon.)
But did not Judas perish? Yes; because he did not “endure
unto the end;” and if any man separates himeelf from the flock, and
forsakes the Shepherd, he incurs peril of perdition. Hab. ii.4. (Theoph.)
29. χειρὸς τυῦ Πατρός pou] See v. 28. He thus shows that His
own hand and His Father's are one. (Chrys.)
80. ἕν icuev] Listen to both words, ‘are’ and ‘one.’ The word
‘are’ delivers you from the heresy of Sabellius; the word ‘ one’
(‘unum’) delivers Pb from that of Arius. (Axug.)
Sail thou in the midst, between the Scylla of the one and the
Charybdis of the other. Christians framed a new word, ‘ Homou-
SION PaTRis’ (consubstantial with the Father), against the impiety
of Arianism; but they did not coin a new thing δ new word. For
the doctrine of the Homousion is contained in our Lord's own words,—
“land my Father are one,"—‘ unum,” one substance. (Aug. Tract
xevii. See also Aug. Serm. 139.
So there were Christians in fact before the name Christians was
given to believers at Antioch. on xi. 26.) The eame remark ap-
plies to the words ‘ Trinity,’ Θεοτόκος, and some others, against
which exceptions have been made by some in modern times.
It has objected by Socinians and others, that these words do
not signify oneness of substance, because our Lord uses a similar ex-
pression when speaking of His Disciples in His prayer,—tva πάντες
ἕν ὦσιν, καθὼς σὺ, Πάτερ, ἐν ἐμοὶ, κἀγὼ ἐν σοὶ, ἵνα καὶ αὐτοὶ ἐν
ἡμῖν ἣν ὦσιν, xvii. 21; cp. vv. 22, 23.
That expression does indeed prove that the Father and the Son
are not the same person; and so it is valid against the Sabellian
heresy. But it does not show that they are not consubstantial. It is
ἃ comparison ; and things compared are not identical. It contains a
prayer that all believers may be one in heart and will, as the Persons
of the a are; that by victue of Christ's Incarnation, by which
He became Emmanuel,—God with ss, God manifest in the flesh,—
or, as He there expresses it, ἐγὼ ἐν αὐτοῖς (xvii. 23. 26), they may
be united in the One Godhead.
Rather it proves the consubstantiality of the Three Persons.
Men are not of different natures from each other ; they are ail of
one blood (Acts xvii. 26), of one substance,—being all from Adam
and Eve. If the Son is inferior in nature to the Father, and different
in eubstance from Him. the comparison could not have been made.
The consubstantiality of all men, with a diversity of persons of each
individual, and their union in God, is an apt illustration, as far as
human things can be, of the true doctrine of the one nature and
plurality of persons of the Godhead.
38. ala Elz. and many MSS. add λέγοντες, which is not
in A, B, K, L, M, X.
— περὶ βλασφημίας, καὶ ὅτι σὺ ἄνθρωπος Ἂν ποιεῖς σεαυτὸν
κ
250
v Ps. 82. 6.
Exod. 22. 28.
weh. 17. 19.
Mark }. 24.
Luke 4. 18.
ST. JOHN X. 34—42. XI. 1.
θρωπος ὧν ποιεῖς σεαυτὸν Θεόν. ὃ’ “᾿Απεκρίθη αὐτοῖς ὁ ᾿Ιησοῦς, Οὐκ ἔστι
γεγραμμένον ἐν τῷ νόμῳ ὑμῶν, ᾿Εγὼ εἶπα, θεοί ἐστε; 35 εἰ ἐκείνους εἶπε θεοὺς,
πρὸς οὺς 6 λόγος τοῦ Θεοῦ ἐγένετο, καὶ οὐ δύναται λυθῆναι ἡ γραφὴ, 85 “ ὃν
ε A e », \ 9 , > ΝΥ ’ ε aA , ψ aA
ὁ Πατὴρ ἡγίασε καὶ ἀπέστειλεν εἰς τὸν κόσμον, ὑμεῖς λέγετε, Ὅτι βλασφημεῖς,
a a ΝΥ
ὅτι εἶπον, Υἱὸς τοῦ Θεοῦ εἰμι; ὅ57 Εἰ οὐ ποιῶ τὰ ἔργα τοῦ Πατρός μου, μὴ
Χ οἷ. 14. 10, 11.
,», “
& 17. 21, 22. TLOTEVETE μοι
8 * εἰ δὲ ποιῶ, κἂν ἐμοὶ μὴ πιστεύητε, τοῖς ἔργοις πιστεύσατε,
ἊΝ RA
iva γνῶτε καὶ πιστεύσητε, ὅτι ἐν ἐμοὶ ὁ Πατὴρ κἀγὼ ἐν αὐτῷ. *® ᾿Εζήτουν οὖν
πάλιν αὐτὸν πιάσαι: καὶ ἐξῆλθεν ἐκ τῆς χειρὸς αὐτῶν.
Ge) “ "Καὶ ἀπῆλθε πάλιν πέραν τοῦ ᾿Ιορδάνον, εἰς τὸν τόπον ὅπον ἦν
(2) 41 Καὶ πολλοὶ ἦλθον
ych. 1. 28.
> 4 Ν wn ’, . » > Cal
Ἰωάννης τὸ πρῶτον βαπτίζων: καὶ ἔμεινεν ἐκεῖ.
ἂν A
rch. δ. 85. 5. πρὸς αὐτὸν καὶ ἔλεγον, Ὅτι ᾿Ιωάννης μὲν σημεῖον ἐποίησεν οὐδέν' "πάντα δὲ
LiL 79. μ 6.0
aie ὅσα εἶπεν ᾿Ιωάννης περὶ τούτον ἀληθῆ ἦν" * καὶ ἐπίστευσαν πολλοὶ ἐκεῖ εἰς
αὐτόν.
aLuketo. 88,9, ΧΙ, ! Ἦν δέ τις ἀσθενῶν, Λάζαρος ἀπὸ " Βηθανίας, ἐκ τῆς κώμης Μαρίας
Θεόν] The Jews understood what the Arians do not understand,
viz. that our Lord affirmed the equality of the Father and the Son.
Aug. ee wry, de Trin. vii. Chrys. ; and see Athanas., de Decret.
icen. p. 165.
Ou Lord did not disclaim the assertion which they imputed to
Him, which He certainly would have done if the imputation was
false. Thus the sin of the Jews charging Him with blasphemy is a
proof of His Divinity: ‘* slorum error nobis profuit.”
. dv τῷ νόμῳ ὑμῶν] The reference here is to the Psalms. (Ps.
Ixxxii. 6.) Cp. xii. 34; xv. 25.
Our Lord sometimes called all the Jewish Scriptures by the
name of Law. Sometimes He distinguishes the Law and the Pro-
hets (Matt. xxii. 40), and He calls the whole Hebrew Canon of
βεήριυτε “The Law and the Prophets” (Luke xvi. 29; xxiv. 27);
sometimes He divides the Scripture into Three Classes. (See on
Luke xxiv. 44.)
— θεοί ἐστε) Ὀπΐης (Elohim).
85. εἰ ἐκείνονε εἶπε θεοὺς--- ἐγένετο] He lowers His language to calm
their indignation; and, having so done, He raises it again, v. 37. (Chrys.)
Tf God's Word came to men, 80 that they to whom it came
might be called sons and gods, is not the Word of God Himself
God? If by participating in God's Word men become gods, is not
the Word God ?—the Word, by Whom the ΝΗ Τὴ in God?
By living holy lives we may be said to be in God, God in us,—since
we participate in His grace and are enlightened by Him. But Christ
says in another sense, ‘‘ The Father is in Me and I in Him;” be-
cause the onl a Ste Son is in the Father, as co-equal and co-
natural with the Father. (Aug. Chrys.)
28 βλασφημεῖς Beene viii. a pdévou)
. ἀπῆλθε πάλιν πέραν τοῦ 'Ιορδάνου] i.e. to Bethany in
Perea. See on John i. 28.
It is observable that He went afterwards from that Bethany (in
Perea) to the other Bethany (that of Lazarus) in Judea (xi. 1).
According to one etymology, Bethany signifies a “‘ place of tran-
sit” (see on i. 28). Another etymology has been mentioned in the
note on Matt. xxvi. 36, where see some remarks on N. T. names.
Our Lord, Who is the true Passover, was now about to
μεταβῆναι (see on John xiii. 1),—“ from this world to the Father.”
He was about to cross the flood of His own Passion ; to pass through
the Red Sea of His own Blood. The word Bethany may be a me-
mento of that transit. He passes from the scene of His firet mani-
festation at the beginning of the Gospel, where John declared Him to
be the Lamb of , the true Passover. (John i. 29.) He passes to
another Bethany, where He proves His Divine Power hy raising
Se
1 The following summary of the various opinions of Biblical Critics in his
own country, is given by Meyer (Kommentar, p. 298) :—
“ Ueber die Geschichte der Auferweckung des Lazar. ist zu merken:
1) Die Annahme eines Scheintodes (Paulus, Gabler in κα. Journ. f. auer).
theol. Lit. III. p. 235 ff, Ammon L. J. 111. p. 128, Kern in d. Tub.
Zeitschr. 1859. 1. p. 182. Schwerzer Ὁ. 153 ff.) streitet entschieden gegen
die Darstellung und Tendenz des durch sinnige Zartheit, Sicherheit u.
Wabrheit ausgezeichneten Referats und gegen den Charakter Jesu selbst.
“2, Die Aufdsung der Geschichte in ein wunderliches Missrerstind-
niss, wornach entweder ein Gesprich Christi mit den beiden Frauen bei
dem Tode des Lazar. tiber die Auferstehung zur Wundererzihiung
auagebildet (Weisse 11. p. 260 ff.), oder diese mit der Erweckungsgeschichte
des (scheintodten) JUnglings zu Nain (welches eine Abktirzung des Na-
mens Bethanien sei) verwechselt worden (G/rirer Heiligth. u. Wahrh.
p. 311 ff.), ist voller Gewaltsamkeit, und mit der Aechtheit des Evang.
absolut unvereinbar.
‘* 3) Die villige Verrichtung der Geschichte zu einem Mythus (Strauss)
ist eine Consequenz von Voraussetzungen, welche grade bei dieser so
ausfuhrlichen und originelien Darstellung die Spitze der Ktihnheit und
des Machtspruchs erreichen, und erst in Missdeutungen einzelner Ztige
nach einer Stiitze suchen missen.
4) Die Suhjecticirung des Facti, wornach es eine vom Schriftsteller
selbst getildete Form sur Darstellung der Idee von der δόξα Christi sein
soll (Baur p. 191 ff.), welche sich erst dann recht zu erkennen gebe, wenn
sie sich auch in threr den Tod negirenden Macht bethiitige, macht aus
dem Wunder der Geschichte ein Wunder der Production, welches, in der
Lazarus; and thence He passes in His triumphal procession to Jeru-
salem, on the first day of the Paschal Week (Luke xix. 28. John
xii, 10. 13),—and thence finally He passes, in a still more sublime
transit, by Hie glorious Ascension into heaven, “from this world to
the Father.” (Luke xxiv. 55.)
— ὅπου ἦν ᾿Ιωάννης τὸ πρῶτον βαπτίζων] Not to be translated
‘where John began to baptize τ for John began to baptize in the wil-
derness of Judea, on the west of Jordan (see Matt. 111. 1—12. Mark
i. 1—4), and not in Perea. The meaning is, ‘ where John was at the
first baptizing,'—i. e. where John was at the beginning of the preach-
ing of the corel (ἐν ἀρχῇ τοῦ εὐαγγελίου), executing his office.
Cp. Acts xiii. 24; and the use of τὸ πρῶτον, xii. 16. An honour-
able testimony is thus paid by Christ and the Holy Ghost to the
teaching of the Baptist. Its effects were permanent; and they whom
be taunt bear witness that all he said of Christ was true (v. 41).
Even at the end of our Lord’s ministry, He resorted to the pine
where John had baptized at the beginning of the Gospel; and found
that the way had been prepared for Him there (see v. 41). And the
Holy Spirit records this as a noble tribute of praise to the bleseed
me of the Baptist.
e may add from Chrys., that our Lord did this to remind the
people of John's testimony to Himeelf, and to give occasion to the
reminiscences and reasonings which the Evangelist relates ov. 41, 42.
When. our Lord has uttered any high and mysterious language which
might offend the prejudices of the Jews, He retires for a while to
avoid their rage, to give time for their passion to cool, and for their
reason to exercise itself on His words.
42, ἐπίστευσιιν πολλοὶ ἐκεῖ] The posthumous fruits of John’s
ministry leading to Christ. (Berg.) How different from that of the
Priests and Pharisees putting the man out of the Synagogue for con-
fessing Him!
Cu. ΧΙ. 1. ἦν δέ τις ἀσθενῶν) He whom Christ loved, and
whose sisters Christ loved, was sick. Those who are dearest to God
are often tried by sickness. (Chrys.
A question bas been asked,— Why the other Evangelists omitted
to mention this crowning miracle of our Lord's Ministry, the raising
of Lazarus—concerning which Spinoza said, that “could he believe
it, he would renounce his whole system, and embrace Christianity ?”
(Bayle, Dict.)
Some exceptions have been made, on the ground of this question,
—suppoeed to be unanswerable,—to the veracity of the three Evan-
gelists on the one hand, or of St. John on the other!. A solution
Seine Hilfte des zweiten Jahrhunderts geschehen, auffallender wire
als jenes.
“.δ) Befremdend erscheint gwar, dass die Synoptiker con der Erweck-
tung des Lazar. schweigen, da dieselbe an sich so tiberzeugungsmichtig,
und auf die letzte Entwickelung des Lebens Jesu so einflussreich war.
Allein diess hingt mit der ganzen unterscheidenden Eigenthtimlichkeit
des Joh. susammen, und das gegen diesen gebrauchte argumentum ὁ
silentio milsste, die Aechtheit des Evangel. zugestanden. vielmehr gegen
die Synoptiker, sich kehren, wenn ihr Schweigen nur als die Folge ihrer
Unbekanntechaft mit der Geschichte (Liicke, de Wette, Baur) begreiflich
wire. Begreiflich aber ist dieses Schweigen, zwar nicht aus der Annahme
schonender Riicksichtsnahme auf die Bethanische Familie (£; Re,
Grot., Welst. z. 12, 10, Herder, Schulthess, Olsh., 80 auch, mit ausmalender
Phantasie, Lange L. J. 11. 2. p. 1183 f.), womit man etwas dem Sinn und
Geist jener er-ten Christenzeit Zuwiderlaufendes, und zwar ganz willkiir-
lich, supponirt, wohl aber daraus, dass die Synoptiker einen dermassen
begranzten Kreis ihrer Referate inne halten, dass sie, bevor sie mit dem
Einzuge Christi in Jerus. (Matth. 21. u. Parall.) den Schauplatz der jetzten
Entwickelung erdffnen, von der Wirksamkeit des Herrn in der’ Hauptstadt
und dessen nichster Umgebung nichts aufgenommen haben, sondern sich
bis dahin lediglich auf die Gatiliiische und tiberhaupt von Jerus. entfern-
tere Thitigkeit Jesu beschriinken (das phisch nahste Wunderwerk
ist noch die Blindenheiiung zu Jericho Matth. 20, 29 ff.). Diess ist, wie
ihre Evangelien thatsiichlich beweisen, ihr Pian, und dieser schloes die
Galildischen Todtenerweckungen ein, aber die des Lazarus aus.”
A similar analysis of the most recent theories on this great question
ST. JOHN ΧΙ. 2.
251
καὶ MdpOas τῆς ἀδελφῆς αὐτῆς: 3" ἦν δὲ Μαρία ἡ ἀλείψασα τὸν Κύριον bch. 12. 8.
μύρῳ, καὶ ἐκμάξασα τοὺς πόδας αὐτοῦ ταῖς θριξὶν αὐτῆς, ἧς ὁ ἀδελφὸς Δάζαρος Mark 14. 5:
seems to be suggested by the ancients (e.g. Epiphanius, Her. 66),
who relate shat Lararin srriived thirty sears after he oun ταϊϑοὰ Crom
8
The following considerations are offered on this subject. This
Miracle, wrought at the close of our Lord's Ministry, was probably
designed by the Holy Spirit to be a splendid specimen of His Divine
Power generally ; and a sample of the evidence which He gave to the
Jews of His Mission; and a rehearsal of His Divine Operation in
raising Himeelf, and in raising all men at the Great Day.
It was very important, therefore, that in the description of this
stupendous miracle, the particulars of place, and name of person, and
manner of its operation, should be given in and accurate detail.
But to do this, while Lazarus was still living, and, as has been
said above, he lived thirty years after he was raised from the dead
Bape Her. 66), might be attended with great inconvenience ; for
the following reasons :—
On account of the malice of the Jews, who sought to kill him.
(See xii. 10.)
On account of the curiosity which such a history, generally cir-
culated, would excite. Many, coming up to the feasts at Jerusalem,
from all parts of the world, would be eager to visit Lazarus and the
family at Bethany (see xii. 9), and to put yp oe to him concerning
the mysterious things of that other world from which he had been
brought back; and a morbid and irreverent spirit might thus be
engendered, injurious alike to him who was the object of their public
gaze and inquisitiveness, and to them who indulged it. To keep him
and hie sisters in the background, to throw over them and theirs a veil
of delicate reserve, seems most consistent with the love that Jesus
bore them, and to be quite in keeping with that beautiful method
of modesty and silence which the Evangelists have used toward her
whom our Lord specially loved—His Mother. We see something of
this feeling in the three Gospels with regard to St. John himself.
We do not learn from them that he was the disciple whom Jesus
loved. That there was a disciple whom Jesus singularly loved, we
learn only from St. John—and he does not give us his name.
If it be said that something of the same feeling might have
restrained the first thr.e Evangelists from describing the resurrection
of Jairus’ daughter (Mark v. 42. Luke viii. 41) and of the widow's
son at Nain (Luke vii. }1), it may be observed that as to the first case,
the name of the father is ποέ mentioned by St. Matthew te 18), and
his daughter was only twelve years old at the time (Luke viii. 42) ;
and as to the second, the xames of the young man and his mother are
not mentioned.
None can doubt that many dead persons were raised to life by
our Lord (Matt. xi. 5. Luke vii. 22): aud the fact that so few are
icularly et by the Evangelists, and not one by name but
rus and Jesus Himeelf, suggests that there were good reasons for
partial and temporary reserve at the time in the case of the resurrec-
tion of Lazarus, as there was good reason for immediate and universal
publicity in the case of the resurrection of Jesus. And further,
The miracle of the raising of Lazarus at Bethany, just before
our Lord's last Passover, though not explicitly mentioned by the
three earlier Evangelists, yet falls in harmoniously to erplain the
remarkable facts related by them all, viz. the enthusiastic reception
which our Lord met with on coming from Bethany to Jerusalem.
The raising of Lazarus (as has been remarked by St. Cyril on xiii. 21),
is the true explanation of the plaudits and hosannas of hie triumphal
entry to Jerusalem. Indeed, St. John himeelf declares (xii. 18),
διὰ τοῦτο Kai ὑπήντησεν αὑτῷ ὁ ὄχλος, ὅτι ἤκουσε τοῦτο
αὐτὸν πεποιηκέναι τὸ σημεῖον. See also note on John xii. 17.
There is also a remarkable analogy between thie great Miracle
and one of our Lord’s most striking Purables—the only one that deals
with the mysterious subject of the ‘Intermediate State ‘—(i.e. the
condition of the disembodied soul in the interval between Death and
J udement) from which the spirit of Lazarus was recalled to revivify
his Body at his resurrection—the Parable of Dives and Lazarus.
That is the only Parable in which any of the persons introduced
is mentioned by name, And this is the only Miracle of which the
subject is so specified. And in the Parable and the Miracle the
name is the same, Lazarus. And when our Lord delivered the
Parable, He put into the mouth of Abraham the words (in reply to
may be found in De Weste’s Erklirung, 4th ed. p. 197, with this difference,
that De Wette rejects Meyer's solution ; as Meyer does De Wette's.
The recital of the opinions specified in the above extract, concerning this
stupendous Mirecle, deserves serious meditation, and excites reflections of
melancholy interest and grave importance.
The above stated opinions are not put forth by illiterate men, or in an
unlearned age and country, but by persons celebrated for erudition, and
amply furnished with all material appliances of literature and science, for
discovering and declaring the Truth; men to whom thousands of others
look up for direction and instruction in their investigation of it. And yet
what is the result?
Looking at it merely in an intellectual point of view, and without any
reference to its religious bearings, we see here a strange mental phenomenon.
We are constrained to say, that the theories above mentioned reflect discredit
on the rational faculties of those who Ῥρουπὰ them. They would excite
a sensation of surprise and derision in the minds of peasants and of children.
But yet they are very instructive; they teach great and momentous
truths. ey show that there may be great literary advantages for Bib-
Heal criticism, such as learned leisure and patient toil, extensive know-
ledge of languages, accurate collations of M8S., carefy] examination of
Versions; and yet, after all, there may co-exist with these benetits Jament-
the prayer of Dives, “Send Lazarus to my five brethren™), “ If they
hear not Moses and the Prophets, neither will they be persuaded
though one rose from the dead.” He thus delivered a prophecy. Though
one rose from the dead,—though a Lazarus be sent to them, they will
not be persuaded. No And the fact was, that when Lazarus was raised,
they, who would not hear Moses, sought ‘to kill Lazarus'—to send
him back to the dead, and did kill Him who had recalled him to life.
Thus the Parable is a prophecy in harmony with the Miracle.
And the Miracle fulfilled the Parable, And the one confirms the
other.
The question why the Raising of Lazarus is not described by the
three Evangelists who wrote before St. John may be a perplexing one
to those whe do not acknowledge that all the Gospels are but one
Gospel ; that they are all from One pahairca ta iakie who, when He
was inspiring St. Matthew, foreknew that He would also inspire
St. Jobn; and when He wrote some things by the first Three Evan-
gelists, knew what He would write by the Fourth and last. But they
who believe that this was the case are not staggered here. They do
not read the Sermon on the Mount in St. John but in St. Matthew.
But they read other divine Discourses of our Blessed Lord in St. John
concerning the highest Mysteries of the Truth, which they do not
read in any of the other Three ; and they t to find Divine works
also in St. John’s Gospel which they do of find recorded in them.
The Holy Spirit doubtless exercised His Divine influence over
the minds of the Evangelists, not only by ial reas and dictation,
but also by restraint. He inspired them not only in what they wrote,
but in what they did not write. There ie Inspiration in their Silence.
He exerted His divine attributes not only in enabling the Apostles to
preach, but even sometimes in forbidding them to do so. (See Acts
xvi. 6,7.) That Apostle who was most gifted with toxgues (1 Cor.
xiv. 18) was also ‘in prisons more fiequent™ than the rest (2 Cor.
xi. 23). He was not only more largely endowed with that grace than
the rest, but was more often restrained from using that which he had
more abundantly.
The Holy g irit restrained the firat three Evangelists from men-
tioning the first Miracle of our Lord, that at Cana; and left that for
St. John. ‘The fact, therefore, that three of the Evangelists do not
mention one of the last Miraclea,—this at , is not at variance,
but quite in harmony, with what we know of the other operations of
the Hol Spirit in diffusing the Gospel.
ἐν Thow hast the wine until now” (John ii. 10). It is
God's own method to keep the best to the last. Four thousand years
elapsed before Christ came into the World. The Gospei itself has
been reserved to the /ast age of the world. How many nations have
not yet heard it! And we have reason to believe that some glorious
manifestations of the power of the Holy Spirit—for example, in
raising a nati rus from the dead,—that is, softening the hard
hearts of the Jews, and disposing them to receive the Gospel—are
still in store for the Church before the Advent of Christ. What
wonder then, that, as the working of this stupendous miracle was
deferred by Christ to the close and consummation of His public
ministry upon Earth, so the narration of it should have been reserved
by the Holy Spirit to the Conclusion of the Evangelical Canon.
The above considerations are not offered with any view of fully
explaining tbe reasons by which the Holy Spirit may have been
actuated in restraining the first three Evangelists from recording this
mighty work, and in reserving it to be described by St. John. For,
‘* Who hath known the mind of the Lord?” (Rom. xi. 34. 1 Cor.
ii. 16.) Suffice it for us if we can see some probable causes for such
a.proceeding, and if we can show that it is in unison with what we
know of the other operations of the Holy Ghost. ᾿
We may close these remarks with observing that there is one
great purpose which it has answered, during many centuries, and is
now answering. and which may have been designed by the Holy
Ghost, and which deserves careful attention.
This Miracle itself was a moral fest to the Jews. It proved the
tempers and displayed the dispositions of those who saw and heard it.
It was like a savour of life to some, and of death to others. (See vv.
4354.) So the Narrative of the miracle. It has been a morul test to
the world. They, whose spirit is like that of the obdurate Jews, have
able ignorance of the meaning of Holy Scripture; and they are not incom-
patible with strange perversions of its evidence, and with wild and extra-
vagant speculations concerning it, put forth in the specious name of
superior intelligence and critical acumen.
ey remind us, that we may be now chargeable with presumption
and vain glory, in claiming for our own age the merit of having made
great advances in the Science of Biblical Criticism.
Let any candid reasoner examine the contents of the above summary
of opinions of those distinguished Biblical Critics there mentioned, living
in an age and country celebrated for learning; and let him compare them
with the Commentaries of the Christian Writers of the fourth and fifth
eenturies on this same History. What will he infer from the comparison?
Will he say that the advantage lies on the side of the nineteenth century?
that its speculations as there displayed show any signs of progres»? Will he
not rather say, that they exhibit melancholy evidence of great intelectual
decline and degeneracy? And in moral and spiritual res; » how greas
is the fall! And who can say, how much lower yet that fall may be?
What is the cause of this unhappy descent and degradation? How is
the recovery to be effected?
Some Dept to these important enquiries is offered for the reader’e
fa the Preface of this ae
κ
cl
202
ST. JOHN XI. 3—18.
ἠσθένει. δ᾽ ἀπέστειλαν οὖν at ἀδελφαὶ πρὸς αὐτὸν λέγουσαι, Κύριε, ide, ὃν
φιλεῖς, ἀσθενεῖ. 4“ ᾿Ακούσας δὲ ὃ ᾿Ιησοῦς εἶπεν, Αὕτη ἡ ἀσθένεια οὐκ ἔστι
πρὸς θάνατον, ἀλλ᾽ ὑπὲρ τῆς δόξης τοῦ Θεοῦ, ἵνα δοξασθῇ ὃ Υἱὸς τοῦ Θεοῦ
δι’ αὐτῆς. ὃ Hydra δὲ ὁ ᾿Ιησοῦς τὴν Μάρθαν καὶ τὴν ἀδελφὴν αὐτῆς, καὶ
τὸν Λάζαρον. © 'ῆς οὖν ἤκουσεν ὅτι ἀσθενεῖ, τότε μὲν ἔμεινεν ἐν ᾧ ἦν τόπῳ
δύο ἡμέρας: 1 ἔπειτα μετὰ τοῦτο λέγει τοῖς μαθηταῖς, "ἄγωμεν εἰς τὴν ᾿Ιουδαίαν
πάλιν. ὃ Λέγουσιν αὐτῷ οἱ μαθηταί, Ῥαββὶ, νῦν ἐζήτουν σε λιθάσαι οἱ ᾽Ἴον-
ὁ οὗ, 12. 35.
δαῖοι, καὶ πάλιν ὑπάγεις ἐκεῖ; 9 “᾿Απεκρίθη ᾿Ιησοῦς, Οὐχὶ δώδεκά εἰσιν ὧραι
τῆς ἡμέρας ; "Edy τις περιπατῇ ἐν τῇ ἡμέρᾳ, οὐ προσκόπτει, ὅτι τὸ φῶς τοῦ
κόσμον τούτου βλέπει: 19 ἐὰ
᾿ A a Ἁ ’ φ x
εαν δέ τις περιπατῇ ἐν Τῇ νῦυκτι, TPOTKOTTEL, OTL TO
φῶς οὐκ ἔστιν ἐν αὐτῷ. | Ταῦτα εἶπε, καὶ pera τοῦτο λέγει αὐτοῖς, Adlapos
& 18. 86.
1 Cor. 15. 6, 18,
20, 51.
1 Thess. 4. 18S—
15.
& ὅ. 10.
ὁ φίλος ἡμῶν " κεκοίμηται: ἀλλὰ πορεύομαι ἵνα ἐξυπνίσω αὐτόν. 13 Εἶπον οὖν
οἱ μαθηταὶ αὐτοῦ, Κύριε, εἰ κεκοίμηται, σωθήσεται. | Εἰρήκει δὲ 6 ᾿Ιησοῦς
περὶ τοῦ θανάτον αὐτοῦ: ἐκεῖνοι δὲ ἔδοξαν ὅτι περὶ τῆς κοιμήσεως τοῦ ὕπνον
λέγει. "4 Τότε οὖν εἶπεν αὐτοῖς ὁ ᾿Ιησοῦς παῤῥησίᾳ, Λάζαρος ἀπέθανε: 1" καὶ
od > e Lol 9 UA 9 > » > A“ 4 > »¥ ΝῚ > ’
χαίρω δι᾽ ὑμᾶς, ἵνα πιστεύσητε, ὅτι οὐκ ἤμην ἐκεῖ: ἀλλ᾽ ἄγωμεν πρὸς αὐτόν.
16 Εἶπεν οὖν Θωμᾶς, ὁ λεγόμενος Δίδυμος, τοῖς συμμαθηταῖς, “Ayope καὶ
e ver. 8.
ch. 10. 39, 40.
ε aA e% 3 , ᾿ 9. A
ἡμεῖς, " ἵνα ἀποθάνωμεν μετ᾽ αὐτοῦ.
"Ἐλθὼν οὖν ὁ ᾿Ιησοῦς εὗρεν αὐτὸν τέσσαρας ἡμέρας ἤδη ἔχοντα ἐν τῷ
μνημείῳ. 18 Ἦν δὲ ἡ Βηθανία ἐγγὺς τῶν ἹΙεροσολύμων, ὡς ἀπὸ σταδίων δεκα-
stumbled at it. Instead of receiving it ΝΑ they have criticized
and cavilled at it. (Sce sub-note, p. 250.) histead of accepting it
να ΚΝ from the Holy Spirit, tendering it to them by the hands of
t. John, oer have stood up and asked—why He did not give it
them by St. Matthew, St. Mark, and St. Luke? He therefore has
been provoked to leave them to themselves, and to their own proud
hearts, And when they are forsaken by Him whose grace dwells
only with the meek, their intellectual eye is blinded, and they fall
into dotish errors, and are distracted oy discordant opinions.
_., But they who have the Spirit of the family ‘ which Jesus loved’
will accept this holy narrative as the sisters received their brother
from the grave.
They will reflect that the Holy Spirit by reserving many of our
Lord's divine Discourses on the most sublime verities, and some of
His most wonderful Works, to be recorded in the last Gospel, has
given a striking proof of His own Divine Foreknowledge and Pro-
vidential love; and that He also suggests to us,—what indeed He
explicitly declares,—that as there are many things written in St. John
which are not written in the former three, so there are many other
great and glorious things which Jesus spake and did, which are not
written in this Book (John xx. 30), and which will be revealed here-
after to those who thankfully accept and faithfully use what is
revealed therein. If also these things which are revealed are glorious,
and show Christ to be full of Glory, how glorious will He appear here-
after, when all that He ever did or said will be unfolded to the eye!
— Ad{apos] = ᾿Ελεάζαρος. On the meaning of the name, see
note on Luke xvi. 20.
Bethany iteelf is now called Aziriyeh, bearing in ita name a
record of Lazarus. And why should he have givcn it a name, unless
he had been distinguished in some remarkable manner? St. John
supplies the reason.
For an exposition of this history, see Chrys. Tom. v. p. 271.
— ἀπὸ B.) ‘of Bethany.’ Sool ἀπὸ Ἰταλίας, Heb. xiii. 24.
8. ἣν δὲ Μαρία ἡ ddeiaca] a prolepsis,—she who afterwards
did it (see John xii. 3), not the woman who was a sinner. Luke vii.
37. ;
id she do it as a thank-offering for the resurrection of her
brother, as well as with a presentiment of the Death of Him Who
raised him ? :
— ἀλείψασα τὸν Κύριον] The other Evangelists relate that
she poured the μύρον on His head (Matt. xxvi. 7. Mark xiv. 8). but
they also mention His σῶμα (Matt. xxvi. 12, Mark xiv. 8), which
includes the anointing of the feet, noticed by St. John.
8. ὃν φιλεῖς, ἀσθενεῖ They did not say, ‘‘ Come and heal him,”
nor did they say, “S| the word where Thou art and it will be
done.” (Aug., Burgon.
δ. ἠγάπα δὲ ὁ ᾿Ιησοῦς τὴν Μάρθαν] See Luke x. 38.
For ἠγάπα, the reading of almost all the MSS., D has ἐφίλει.
Bot the Evangelists never use the word φιλεῖν when speaking of His
affection for women.’ The use of φιλεῖν in the sense of osculari
(Matt. xxvi. 48. Mark xiv. 44. Luke xxii. 47), may, perhaps, serve
to explain this. He φιλεῖ Λάζαρον, but ἀγαπᾷ Μάρθων καὶ τὴν
ἀδελφὴν αὐτῆς. See Tittmann, Synonym. p. 53. Trench on the
Miracles, E 392.
The ee thus teaches not to grieve overmuch for world]
calamities, which often happen to good men whom God loves. (Chrys.
7. εἰς τὴν ᾿Ιουδαίαν] He was in Perea. See above, x. 40, and
on Luke x. 1, The place at which our Lord was, was called
(see on John i. 28, cp. with x. 40). And our Lord in one Bethany,
now tells His Disciples what was going on in the other Bethany,
many miles off.
8. ἐζήτουν σε λιθάσαι οἱ ᾿Ιουδαῖοι] He had fled from their
stones as man. He will return and work a miracle as God. (Aug.)
9. ἐάν τις περιπατῇ ἐν τῇ ἡμέρᾳ] He thus calms μεῖς ban,
and comforts them. if any one sees the light of this world, he is
safe; much more is he secure, if he is with Me. (Chrys.)
11. Aaapos ὁ φίλος ἡμῶν κεκοίμηται) He was dead in the
eye of man, but in the sight of Christ, Who can raise us from
© grave with the eame ease as from our bed.
jeath is called a sleep in Scripture (1 Thess. iv. 13), but as
some when they sleep have sweet dreams, and others have fearful
visions, so in th. Every one slecps with his moral condition
upon him, and every one will wake with it. And t is the dif-
ference between the dormitories, in which they who sleep are led,
and from which they will come forth to Judgment. The soul of the
or man was carried to his own place, and that of the rich man to
is; the former to Abraham's bosom, the latter to a place where he was
athirst, and had not a drop of water to cool his tongue. Luke xvi.
2224. p. Aug., and see on Luke xxiii. 43, and an interesting
fragment on this subject by S. Hippolytes Bp. of Portus, and scholar
of St. Irenaeus, in the edition of Fabricius, i. p. 220, and in “" Hippo-
lytus and the Church of Rome.” pp. 156—160.) ἢ
-- ἐξνπείσο) to raise the dead is as easy to Christ as to wake the
sleeping. Cf. Matt. ix. 24. Mark νυ. 39. Luke viii. 52.
ἣν ἄχαρος ἀπέθανε] He does not say τέθνηκς, but ἀπέθανε.
Lazarus died ; but in regard to Christ, οὐ τέθνηκε ; for He is going
to wake him. Yet he is ὁ τεθνηκὼς in the cye of men, vv. 40—44,
Cp. on υ. 32.
He shows His Divine Power, by telling them of things at a
distance (Theoph.), and thus prepares them for a miracle.
16. ἵνα πιστεύσητε] that your faith in Me may become more
strong than it is (Aug., see on il. 2).
— ὅτι οὐκ funy) As if it were inconsistent with Christ's pre-
sence that any one should die in it, ‘‘ Presente vite Duce nemo un-
quam legitur mortuus.” a συ. 21. 32. (Bengel.) The thieves died
after Him. (John xix. 32. 34.)
16. Owyuds—Aidvmos] See on Matt. x. 3. St. John alone trans-
lates his name, and does it three times (xx. 24; xxi. 2).
— ἵνα ἀποθάνωμεν pet’ αὐτοῦ] ‘with Jesus.’ This was said aside.
The disciples were afraid of the Jews, and Thomas especially ;
but afterwards he became firm in faith. He who feared to go to
Judea, went and died for the faith in India. (Chrys.)
17. τέσσαρας ἡμέρα. Lazarus was therefore buried on the day
of his death. See ov. 6 and 39. Beet)
18. ἀπὸ σταδίων] On this use of ἀπὸ, sec xxi. 8. Rev. xiv. 20;
and Wizer, p. 491. Cp. xii. 1.
— σταδίων δεκαπέντε) ‘fifteen stadia, two miles; hence many
from Jerusalem had come to Bethany. Some came to Martha and
Mary, whom Jesus loved, although the Jews had that if any
man did confess Jesus to be Christ, he should be put out of the
syni 6 (John ix. 22). Yet Mary and Martha received Him—e
proof of constancy and courage,—rewarded by His love and mercy.
ST. JOHN XI. 19---84.
253
πέντε: 19 καὶ πολλοὶ ἐκ τῶν ᾿Ιουδαίων ἐληλύθεισαν πρὸς τὰς περὶ Μάρθαν
καὶ Μαρίαν, ἵνα παραμνθήσωνται αὐτὰς περὶ τοῦ ἀδελφοῦ αὐτῶν. ™‘H οὖν
Μάρθα, ὡς ἤκουσεν ὅτι ᾿Ιησοῦς ἔρχεται, ὑπήντησεν αὐτῷ: Μαρία δὲ ἐν τῷ
οἴκῳ ἐκαθέζετο. 3) Εἶπεν οὖν ἡ Μάρθα πρὸς τὸν ᾿Ιησοῦν, Κύριε, ‘ei ἧς ὧδε, {rer 53. .
ὁ ἀδελφός μου οὐκ ἂν ἐτεθνήκει. 33 ᾿Αλλὰ καὶ νῦν, οἶδα ὅτι, ὅσα ἂν αἰτήσῃ
τὸν Θεὸν, δώσει σου ὃ Θεός. 335 Λέγει αὐτῇ ὃ ᾿Ιησοῦς, ᾿Αναστήσεται ὁ ἀδελφός
σον.
48 Λέγει αὐτῷ Μάρθα, Οἶδα ὅτι ἀναστήσεται ἐν τῇ ἀναστάσει ἐν τῇ Ech. 5.38, 3.
& 6. 39, 40, 44.
ἐσχάτῃ ἡμέρᾳ. 3 Εἶπεν αὐτῇ 6 ᾿Ιησοῦς, "᾿Εγώ εἰμι ἡ ἀνάστασις καὶ ἡ ζωή" Luke 14,14.
ὁ πιστεύων εἰς ἐμὲ, κἂν ἀποθάνῃ, ζήσεται, 35 ' καὶ πᾶς ὁ ζῶν καὶ πιστεύων εἰς Tei, 21, 2.
Phil. 3. 20, 21.
ἐμὲ οὐ μὴ ἀποθάνῃ εἰς τὸν αἰῶνα" πιστεύεις τοῦτο ; 7) Λέγει αὐτῷ, Ναὶ, Κύριε" coi.s.3.4.
ἐγὼ πεπίστευκα, ὅτι σὺ εἶ ὁ Χριστὸς, ὁ Υἱὸς τοῦ Θεοῦ, ἢ ὁ εἰς τὸν κόσμον ich.6. 35.
ἐρχόμενος. 3 Καὶ ταῦτα εἰποῦσα ἀπῆλθε καὶ ἐφώνησε Μαρίαν τὴν ἀδελφὴν Luke 20. 36.
αὐτῆς λάθρα, εἰποῦσα, Ὁ διδάσκαλος πάρεστι, καὶ φωνεῖ σε. ™ ᾿Εκείνη,
ε Ψ 3 ’ “‘ . x > 4 30 » δὲ ἐλ λύθ
ὡς ἤκουσεν, ἐγείρεται ταχὺ καὶ ἔρχεται πρὸς αὐτόν. ™ Οὕπω ηἡλύθει
1 Cor. 15. 25, 26,
39—42, 53.
Rev. 21. 4.
j Matt. 16. 16.
& ch. 11. 8.
ch. 4. 42. ἃ 6. 69.
ὁ ᾿Ιησοῦς εἰς τὴν κώμην, ἀλλ᾽ ἦν ἐν τῷ τόπῳ ὅπον ὑπήντησεν αὐτῷ ἡ χ Mau. 1". 5.
Μάρθα. * Οἱ οὖν ᾿Ιουδαῖοι, οἱ ὄντες per αὐτῆς ἐν τῇ οἰκίᾳ καὶ παραμυ-
& 21 9.
Ῥε. 118. 26.
Deut. 18. 15—18.
θούμενοι αὐτὴν, ἰδόντες τὴν Μαρίαν ὅτι ταχέως ἀνέστη καὶ ἐξῆλθεν, ἠκολού- B9,7,'% «ss,
39 “ὦ la id ε , > LY aA 9 tA > aA $2 e iv ᾧ
θησαν αὐτῇ λέγοντες, Ὅτι ὑπάγει εἰς τὸ μνημεῖον ἵνα κλαύσῃ ἐκεῖ. Ἢ οὖν dan. ὁ. δὲ, 25.
. 2.
Μαρία ὡς ἦλθεν ὅπου ἦν ὁ ᾿Ιησοῦς ἰδοῦσα αὐτὸν ἔπεσεν αὐτοῦ εἰς τοὺς πόδας,
Hag. 2. 7.
Mal. 3. 1. ἃ 4. 3.
λέγουσα αὐτῷ, Κύριε, εἰ ἧς ὧδε, οὐκ ἂν ἀπέθανε μοῦ ὁ ἀδελφός. * ᾿Ιησοῦς
οὖν ὡς εἶδεν αὐτὴν κλαίουσαν, καὶ τοὺς συνελθόντας αὐτῇ ᾿Ιουδαίους κλαίοντας,
᾿ ἐνεβριμήσατο τῷ πνεύματι, καὶ ἐτάραξεν ἑαντὸν,
1 ver. 38,
4 καὶ εἶπε, Ποῦ τεθείκατε ΜῈΝ 1.3.
19. τὰς περὶ Μάρθαν καὶ Μαρίαν) ‘Martha and Mary.’ See 28. λάθρα]
Glass. Phil. 8. p. 320, but it may mean also friends and relatives
with them. See Acts xiii. 13.
— ἵνα παραμυθ. av.) usually for seven days. See Gen. i. 10.
1 Sam. xxxi. 13. 1 Chron. x. 12
20. ἐκαθέζετο) was sitting in the house; while Martha, it would
seem, was out of it, and therefore heard the news first. (Chrys.)
21. Κύριε, el ἧς ὧδε] Her faith was yet weak; and consequently
she adds, " whatsoever thou wilt ask of God.” She did not yet know
that Christ could raise the dead by His divine power, but regarded
Him as a holy man. Jesus correcting her erroneous notions, and
strengthening er weak faith, says to her, ‘‘ Thy brother shall rise
in.
28. ἀναστήσεται ὁ ἀδελφός σον 2 pootbesy which was to have
a double fulfilment, and to be explained by the event; first by an
immediate Resurrection of 8, ia the sight of his sisters and
others; for Christ knew what He would do; and this first Resurrec-
tion was to bea | ew to them and to the world, of His truth in pre-
announcing the Universal Resurrection.
He does not say, J will ask God that he may rise again; but
“he shall rise;” for “1 am the Resurrection and the Life.” I
need not ask aid in raising him. 1 am the Resurrection; all who
desire to partake in the Resurrection must ask of Me, must pray to
Me. Thus He raises her mind, and teaches us what the Resurrection
μ᾿ re ne re Nauk τι and to us than that Lazarus
sho raised to life. rys., ἔ
ἐν τῷ πο τδι The hes x 5 Sere and the Last
ὌΝ oa here represented as identical. Cp. v. 28, 29; vi. 39. 44.
, ἐγώ εἶμι ἡ ἀνάστασις καὶ ἡ ζωή] See Joho xiv. 6. Deut.
xxx. 20. Jer. xxx. 6. 1 Cor. i. 30.
“Ego sum Resurrectio morientium, et Vita viventium.” (Beng.)
— ὁ πιστεύων sis ἐμὲ, κἂν ἀποθάνῃ, ζήσεται} κἂν ἀπυθάνῃ,
though he die, yet shall he live; and what is more, his deuth shall be
the gate of his entrance to everlasting life, or, as St. Aug.
it, he that believeth in Me, altho 4 he die in the ody, yet will
remain alive in the soul, even until the day when his body will rise
again, never more to die; for death is the life of the suul, and every
one who lives in the body, although he may die in the body for a
time, yet ehall he live.
I am the Life; and he that believeth in Me shall never die;
therefore, whether 1 am present to a bodily eye or no, I am able
to give Life, and you must come to Me for life. ‘This is a reply to her
who said, whatsoever thou wilt ask of God, Ged will & It thee;
and if Thou hadst been here my brother had not died. (Chrys.)
28. οὐ μὴ ἀποθάνῃ els τὸν αἰῶνα] ‘shall never die.” See viii.
δὶ, 52; x. 28, i.e. shall live for ever. So οὐ μὴ διψήσῃ εἰς τὸν
αἰῶνα (iv. 13), ‘shall never thirst.’ See also xiii. 8. 1 Cor. viii. 13,
The Greek οὐ μὴ als τὸν αἰῶνα is equivalent to the Hebrew Dyer
to-leolam). Prov. x. 30. Ps. lv. 22. Cp. Vorst. de Hebr. PP: 730—
35. And therefore the words, “shall not die eternally” (non
morietur in #ternum), in the last Prayer of our Burial Service (ep.
the first sentence of it from John xi. 2b, 26), are to be understood in
this sense, i.e. ‘ shall never die.’
phrases
‘secretly.’ Perhaps she did not say it openly for
fear of the Jews, and so she is contrasted with Mary (vr. 32).
82. Μαρία---ἔπεσεν αὐτοῦ ele τοὺς πόδας) So A, C, E, G, H,
K, LXX. Elz. εἰς δοὺς πόδας avrov.—but αὐτοῦ is emphatic,
Mary was more fervent in spirit than her sister, and did not care
for the crowd, nor for the jealousy, suspicion, and hatred, with which
the Jews regarded Jesus, Whom they and their Rulers sought to kill;
but she threw aside all human considerations, and, having “ chosen
the better part,” cared only for the one thing needful, and in a spirit
of noble courage and affectionate devotion, meek and gentle as she
was, paid public homage to Christ by casting herself at His feet.
— οὐκ ἂν ἀπέθανε μοῦ ὁ rae bserve the difference be-
tween these words and Martha's, v. 21. Mary says, “ ΠῚ Thou hadst
been here, Death would never have come to one so dear to Thee and
me as that brother of mine” (μοῦ ο ἀδελφός). Martha says, “ If
Thou hadst been here, my brother (ὁ ἀδελφός μου) would not have
been dead,—as he now is.
83. ᾿Ιουδαίους xAaiovras] Many witneeses, therefore, were pre-
sent at this miracle, and many of them bitter enemies to Christ.
(Aug., Theoph. See vv. 45, 46, and xii. 17.)
— ἐνεβριμήσατο τῷ πνεύματι] This word ἐμβριμῶμαι, repeated
in v. 38, ἐμβριμώμενος ἐν ἑαυτῴ, is from the root βρέμω, ‘framo,’
and signifies to he angry, to , to chide, to menace, to forbid, to
restrain, with something of vehemence and indignation; see the Ὡς
sages where it is used Matt. ix. 30. Mark i. 43; χίν. ὁ. The LXX
use ἐμβρίμημα for ny (zaam), ‘ indignation.’ (Lament. ii. 6.)
What was the cause of this ἐμβρίμησις ἢ Some say that He was
troubled by a contemplation of the ravages of sin; some, by the hy-
risy and malice of the Jews; some, by the grief of those around
im, The ancient Fathers generally supposed this word to indicate
an internal act, wy which our Blessed Lord, Who ie perfect Man as
well as God, and Who, as God, was about to raise the dead, now kept
His human affections under control, and, as it were, rebuked and re-
strained them from bursting into an immoderate excess of grief. Thus
St. Cyril says, ἐπιπλήττει τρόπον τινὰ τῇ ἰδίᾳ σαρκι. He does
not allow His human affections to break forth, but represses and
chides them. And again he says, ἀγριώτερον τῇ λύπῃ ἐπετίμησε"
ὡς yap Θεὸς παιδαγωγικῶς ἐπιτιμᾷ. And so Exthym. : iweri-
μῆσε τῷ πάθει.
St. Cyril adds, that to be overpowered by ρτὶοἶ,--- τυραννεῖσθαι
ταῖς Avwats,—is a disorder of human nature, and that this was over-
come by Christ. Perhaps we may say with reverence, that this
wonderful work was not only a proof of the Dirine power and love
of the Incarnate Lord, and a pledge of our future Resurrection, by
His might and mercy, but also the manner of its operation was exem-
lary to us in the exercise of our own human affections. Our Lord
Martha, and her sister, and Lazarus; He wept as man at the
ve (v. 36). But He checked his affections from breaking forth
Into passionate grief; He did not allow them to disturb His reason,
to overpower His will, or to impair His quietness and dignity.
He thus taught us to control and moderate our passione; and
particularly not to be sorry, as men without hope, for them that sleep
in Him. ἢ Thess. iv. 133 He showed human fecling, that we may
254
m Luke 19. 41.
Heb. 4. 15.
nch. 9. 6.
och. 9. 1.
Luke 7. 21.
ST. JOHN XI. 35—47.
αὐτόν ; Adyovow αὐτῷ, Κύριε, ἔρχου καὶ ἴδε. © “᾿Εδάκρυσεν ὃ ᾿Ιησοῦς.
86 Ἔλεγον οὖν οἱ ᾿Ιουδαῖοι, “Ide, πῶς ἐφίλει αὐτόν: 1" Τινὲς δὲ ἐξ αὐτῶν εἶπον,
Οὐκ ἠδύνατο οὗτος " ὁ ἀνοίξας τοὺς ὀφθαλμοὺς τοῦ τυφλοῦ ποιῆσαι ἵνα καὶ
οὗτος μὴ ἀποθάνῃ ; ὃ Ἰησοῦς οὖν πάλιν ἐμβριμώμενος ἐν ἑαυτῷ ἔρχεται εἰς
τὸ μνημεῖον. Ἦν δὲ σπήλαιον, καὶ λίθος ἐπέκειτο ἐπ᾽ αὐτῷ. 9 Λέγει ὁ ᾿Ιη-
σοῦς, "Apate τὸν λίθον. Λέγει αὐτῷ ἡ ἀδελφὴ τοῦ τεθνηκότος Μάρθα, Κύριε,
ἤδη ὄζει, τεταρταῖος γάρ ἐστι. “ Λέγει αὐτῇ ὁ ᾿Ιησοῦς, Οὐκ εἶπόν σοι, ὅτι
p ver. 4. 23—26,
Matt. 11. 25.
ch. 17. 1.
ἐὰν πιστεύσῃς, ὄψει τὴν δόξαν τοῦ Θεοῦ"; *!*Hpay οὖν τὸν λίθον, οὗ ἦν
ὁ τεθνηκὼς κείμενος. ὁ δὲ ᾿Ιησοῦς ἦρε τοὺς ὀφθαλμοὺς ἄνω καὶ εἶπε, ἃ Πάτερ,
> aA 9 ¥
εὐχαριστῶ σοι ὅτι ἤκουσάς pov. 42 ᾿Εγὼ δὲ ydew ὅτι πάντοτέ pov ἀκούεις"
rch, 12. 80.
sch. 5. 34—S6,
& 10. 25, 837, 38.
& 14. 10, 11.
Matt. 11. 2-- δ.
¥ e ,
ἄφετε ὑπάγειν.
᾿ ἀλλὰ διὰ τὸν ὄχλον τὸν περιεστῶτα εἶπον, "ἵνα πιστεύσωσιν ὅτι σὺ μὲ ἀπ-
ἔστειλας. “ὃ Καὶ ταῦτα εἰπὼν φωνῇ μεγάλῃ ἐκραύγασε, Λάζαρε, δεῦρο ἔξω"
ν fal a
4 καὶ ἐξῆλθεν ὁ τεθνηκὼς, δεδεμένος τοὺς πόδας καὶ τὰς χεῖρας κειρίαις, Kat
εν >A ὃ , 5 ra ae 4» a , 28 Ν
ἡ ὄψις αὐτοῦ σουδαρίῳ περιεδέδετο. Λέγει αὐτοῖς ὁ ᾿Ιησοῦς, Δύσατε αὐτὸν καὶ
a fe 9
45 Πολλοὶ οὖν ἐκ τῶν ᾿Ιονδαίων, οἱ ἐλθόντες πρὸς τὴν Μαρίαν καὶ θεασάμενοι
ch. 12. 19.
comp. Acts 4. 16,
17, 24—28.
a 3 J ε» aA 39 7 3 3 ,
ἃ ἐποίησεν ὃ ᾿Ιησοῦς, ἐπίστευσαν εἰς αὐτόν.
x AY Φ , . 4 9 aA a 9 a e? a 47 t v4
πρὸς τοὺς Φαρισαίους, καὶ εἶπον αὐτοῖς ἃ ἐποίησεν ὃ ᾿Ιησοῦς: * Συνήγαγον
4 ε» a , ε
οὖν οἱ ᾿Αρχιερεῖς καὶ οἱ Φαρισαῖοι συνέδριον, καὶ ἔλεγον, Τί ποιοῦμεν, ὅτι
46 Τινὲς δὲ ἐξ αὐτῶν ἀπῆλθον
surely know that He has a human nature; and He was affected to
tears when He saw Mary weeping, for He is touched with our infir-
mities. But He controlled Hie feelings by the action of His Spirit,
τῷ πνεύματι, or by the Spirit, the Ho Tenor order to teach us
(says Theophylact) what are the proper bounds of sorrow, and its op-
ites,—76 γὰρ ἀσυμπαθὲς καὶ ἄδακρυ θηριῶδες, τὸ δὲ πολύ-
ακρυ καὶ φιλόθρηνον καὶ πολύλυπον γνναικῶδες.
-- ἐπδραξιν ἑαντόν)] Α remarkable expression. He troubled
Himself. 1t was His own will and deed: it was in His own power
to be affected as He would. The Eternal Word of God took a human
soul as well as human flesh, associating with Himself the complete
nature of man in the Unity of His Person; and therefore human
infirmity is troubled according to His will in His Person, where re-
sided Divine power, (Atg.)
The affections of Christ were not tons, but voluntary emo-
tions, which He held under control. nd this self-commotion was
orderly, rational, and full of dignity. And therefore, when He is
said afterwards τεταράχθαι (xii. 27; xiii. 21), some suffering of a
more violent kind is indicated by the contrast.
Christians endeavour to be like Christ. They are not Stoics,
nor yet are they overpowered by their feelings; they are not agitated
by passions properly so called. ( Beng.)
85. ἐδάκρυσεν ὁ “Incovs] ἐδάκρυσεν, not ἔκλαυσεν: non
wit, sed flevit; i.e. gently, and without ion. When our
rd is about to do mighty works as God, He does something else to
remind us that He is also man. He now weeps as Man, when He is
about to raise the dead as God; so He slept just before He stilled the
storm. See Matt. viii. 24.
Our Lord was affected with the tears of the sisters of the dead,
and sympathized with them. “ Ipee Salvator ploravit quem resusci-
taturus erat.” (Jerome, Ep. Nepot. p. 269.)
St. John studiously records, that Jesus wept, to show that He was
really clothed with our nature; and because St. John relates more
lofty things of Christ than the other Evangelists do, therefore He
takes care to record the more lowly also. Christ also thus teaches us
to weep for our departed friends,—but to weep moderately, and in the
fear of God, and in the faith of the Resurrection. Our Lord, being
partaker of our flesh and blood, was partaker in our human affections,
and has taught us how to regulate them... The words describe what
was seen,—but who shall describe what was felt? (Chrys, ihr ar
87. ὁ ἀνοίξας τοὺς ὀφθαλμούε)] A witness to the truth of that
miracle.
838. σπήλαιον, καὶ λίθοε] See Matt. xxvii. 60. 66. Mark xv. 46.
89. ἄρατε τὸν λίθον] Why did our Lord say, “ Where have
laid him?” and “ Take away the stone,” and “ Loose him?” Why
did He not at once raise Lazarus? Because He designed to make
those, to whom He gave these commands, to be 80 many witnesses, by
the eye and touch, to the really. of the miracle. (Chey)
— τεθνηκότος] A, B, C, ἢ, K, L, have rereAcutyxdros.
— τεταρταῖος) ‘ iduanus.” See v. 17. Cp. προκεῖσθαι
πεμπταῖον. (Aritph) “ τεταρταῖος, ap. Xen. Cyr. v. 8.1. τρι-
ταῖος, Herodo. ii. 89. δευτεραῖος, id. vi. 106. δωδεκαταῖοε,
Theocrit. Id. ii. 4. Philostr. Apollon. vii. 10. πεμπταῖος ἀφί-
xato.” (Kuin.) See the exer es in Math. Gr. Gr. 8 144. Cp.
τριταῖον, | Sam. ix. 20; xxx. 13.
Obeerve this word in reference to Christ Himself. Lazarus was
dead four days, and ἤδη 6¥ec,—he saw corruption. But Christ raised
Himself the Aird day, and saw no corruption. Acts xiii. 37.
41. o}—xeluevos] These words are not found in five uncials, and
a few cursives, and in some Versions, and are omitted by many recent
Editors; but the evidence of MSS. preponderates greatly in their
favour; and their omission makes an inharmonious sound between
ἦραν λίθον and ἦρεν ὀφθαλμούε.
— Πάτερ, εὐχαριστῶ cor] Christ Liv his not because He needed
aid, but because we need instruction. (Hilary, Chrys.) Cp. Mark
i. 41; iv. 39; ix. 25. John i. 41; v. 9, which show that Christ
wrought His greatest miracles without prayer, and by His own autho-
rity. He prayed to show that He was not against God, or God against
Him; and that what He did was done with God's approval, as much
as to say,—I pray, not because Agi on my part is Ὧι ἡ hor in
order that My will may be made effectual, but in order to show that
My will and the Father's will is one and the same will. And this
He proceeded to prove by saying, ‘‘ Lazarus come forth,”—i. 6. I, by
My power, command thee to rise from the dead. ((hrys.)
48. φωνῇ μεγάλῃ ixpabyacs] The Loud Voice of Christ raising
from the dead, is a prelude to the Loud Voice of the Trum
at the Great Day, when all who are in the graves will hear His Voice
(John v. 28); and the effect of that Voice will be immediate,—in the
twinkling of an eye, as the raising of Lazarus was. (Cyril., Theo-
i.
— AdYape, δεῦρο ἔξω] He calls all His sheep by name (x. 8).
He knows them dead = ΣΝ as alive. ibis
When our Lord works miracles, He
reign authority: “ Tabitha, arise ;" “" Stretch forth thy hand ;” “ Thy
sins are forgiven thee;” “ Peace, be still!” “Take up thy bed and go
to thy house ;* “1 say to thee, thou evil spirit, come out of him ;”
“Be it unto thee even as thou wilt;” “Say, the Lord hath need of
him ;” “ To-day shalt thou be with Me in Paradise.” (Chrys.)
44. ἐξῆλθεν ὁ τεθνηκώς} This history may be considered as sym-
bolical of what is done in the spiritual world, when the soul is raised
by Christ's voice from the death of sin, and released from its bands by
the Ministry of Reconciliation (2 Cor. v. 18, 19) which He has insti-
tuted in His Church. (Ang.)
It is Christ Who quickens the dead, and raises from the grave.
The Ministers of Christ, at His command, loose him who is bound,
and who has been yoke and raised by Christ. (Aug. See also
Ang. Serm. 98, and Quest. 65, and Burgon here.)
— κειρίαι") Used by LXX for Hebr. onaqo (marbadim).
Prov. vii. 16, ‘ tapetes lectorum.’
“ κειρίαι sunt fascia quevis, et hoc nomine insigniuntur fascia,
quibus infantes vinciri, lecti subtendi, et mortuorum cadavera, linteo
prius jnvoluta (v. ad Matt. xxvii. 59), ut sromata, quibus corpora
condiebantur, melius servarentur, circumligari solebant. Suidas :
xetpla’ εἶδος ζώνης ix σχοινίων, παρεοικὸς ἵμαντι, § δεσμοῦσι τὰς
κλίνας. M ; κειρία ὁ τῶν νηπίων δεσμὸς, ἤγουν ἡ κοινῶς
φασκία, καὶ ἧ δεσμοῦσι τοὺς νεκρούς. Fascie sepulcrales, que Β. ].
dicuntur κειρίαι, infra xix. 40, nominantur ὀθόνια. Fuerunt qui
utarent totum Lazari corpus involutum, fasciisque circumligatum
luisee, instar infurtym recens natorum. Basi/ixs Homil. de gratiar.
actione T. i, ὃ νεκρὸς ἐζωοποιεῖτο καὶ ὁ δεδέμενος περιεπάτει.
Θαῦμα ἐν θαύματι, κειρίαις δεδέσθαι τοὺς πόδας, καὶ μὴ κωλύεσθαι
“ρὸς κίνησιν. Eandem sententiam secuti Light/footus, Lampius.” (Kuin.)
— σουδαρίῳ)] See Luke xix. 20. John xx. 7.
if τί ποιοῦμεν, ὅτι---ποιεῖ 3] ὅτι ΞΞ- “ἴῺ regard to that.’ Sco
8 and acts with sove-
1x.
ST. JOHN ΧΙ. 48—57.
255
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τόπον καὶ τὸ ἔθνος. 49" Εἷς δέ τις ἐξ αὐτῶν, Καϊάφας, ἀρχιερεὺς ὧν τοῦ utures.2.
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ch. 18. 13, 14, 24,
28.
Matt. 26. 3.
ὅτι συμφέρει ἡμῖν iva εἷς ἄνθρωπος ἀποθάνῃ ὑπὲρ τοῦ λαοῦ, καὶ μὴ ὅλον τὸ Te 161.
ἔθνος ἀπόληται.
δ᾽ Τοῦτο δὲ ἀφ᾽ ἑαυτοῦ οὐκ εἶπεν, ἀλλὰ ἀρχιερεὺς ὧν τοῦ
ἐνιαντοῦ ἐκείνον " προεφήτευσεν" ὅτι ἔμελλεν ὁ ᾿Ιησοῦς ἀποθνήσκειν ὑπὲρ τοῦ w Matt. 7.22
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Rom. 15. 8, 13.
Matt. 8. 11.
ἢ. 2. 18.
. 89, 40.
(+) “' Ἦν δὲ ἐγγὺς τὸ πάσχα τῶν ᾿Ιουδαίων: (=) καὶ ἀνέβησαν πολλοὶ εἰς #2 Chron. 15.1».
Ἱεροσόλυμα ἐκ τῆς χώρας πρὸ τοῦ πάσχα, "ἵνα ἁγνίσωσιν ἑαντούς. (1) δ᾽ Εζή- τε 2 Chron. δ0.
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2
QuTov.
48. ἐλεύσονται οἱ Ρωμαῖοι] They feared temporal loss and
incurred eternal, and did not escape the temporal; for the Romans
did come after Christ’s passion, and took away their place and nation,
because they did not let Christ alone, but slew Him Who is now reign-
" in heaven, while they are scattered through the world. (Aug.,
rys.)
49. Καϊάφα.) See on Matt. xxvi. 8, Luke iii. 2.
He had been intruded into the office by Valerius Gratus, a.p. 25,
and was put out y Vitellius, 4.Ὁ. 36. (Joseph. A. xviii. 4. 3.)
— ἀρχιερεὺς ὧν τοῦ ἐνιαυτοῦ erga Annas was the Hi;
Priest de jure. (Cf. on Luke iii. 2, and below, xviii. 18. 24.) The
addition τοῦ ἐνιαυτοῦ is a silent indication of the illegal character of
his tenure of office.
The High Priesthood, by God's Institution, was in the family of
Aaron and for life; but throngh the ambition and strife of the Jews
the office had become annual, and indeed there were sometimes more
than one High Priest in one year; and Caiaphas had bought the office
with money. But even then the Spirit of God had not yet forsaken
the sacerdotal office, though they who bare it were unworthy and
abused it to their own destruction. But He deserted them when
they had crucified Christ, and when the veil of the Temple was rent
in twain. (Axg., Pak at Alcuin.
Caiaphas was High Priest that year, i.e. that year in which Jesus
died ; and in that year he prophesied. Jewish Prophecy expired with
a prediction of Christ's death on its lips.
Observe, the expression τοῦ ἐνιαυτοῦ ἐκείνου is repeated (vv. 39.
51), and is emphatic. He prophesied as High Priest of that year in
which the Levitical Priesthood and Ritual was about to be superseded
by the Sacrifice offered by the One Great High Priest. But God
would thus show that He had not withdrawn all His es from
them, till they forfeited them by rejecting and crucifying Christ; and
then the Veil of the Temple was rent; and the People and the Priest-
hood became the Victims of False Prophets.
Although there were many other High Priests in other years, yet
we do not hear that any prophesied except the High Priest of that
year in which Jesus was about to die. (Origen.)
Caiaphas Lape with a view to political expediency, but God over-
ruled his words to spiritual edification. So He did with those of
Pilate whee he tiled the iy” on a Cross. “ i of the etary came
forth meat” (Judges xiv. 14). “ fierceness of man turn to
Τὰν vee ὁ Lord” (Ps. lxxvi. 10).
. ὑπὲρ τοῦ λαοῦ] Caiaphas, in a Jewish spirit, prophesied of
what would be expedient for the Jews ; but God designed the benefit
of Christ's death for the Whole World ; and made Caiaphas an instru-
ment for conferring that benefit, which the Jews reject.
δὶ. προεφήτευσε] One of the Comments on the History accord-
ing to St. John’s manner. See xii. 6; above, pp. 33. 36. 46, and 207.
Sometimes therefore evil men, as Balaam and Caiaphas, may be
endued with prophetical gifts, and evil spirits themselves may confess
Christ—‘ We know Thee who Thou art" (Luke iv. 34). This
power, however, in the case of Caiaphas is ascribed by the Evangelist
to a divine mystery, because he was ὁ" aig Priest that year" (Axg.);
the last in the seventy weeks of Daniel (Benge/); not that Caiaphas
was made High Priest that year; he had been High Priest for several
years. (See Jusephus, Ant. xviii. 2and 4. See on Matt. xxvi. 3.)
See the power of the High Priesthood. Caiaphas, being invested
in this office, prophesied, although unworthy and not knowing what
he said, but was made an instrument in God’s hands for declaring the
truth. Thus we are taught to honour the Priest's office on account
of the grace given by it. He prophesied, but not with ἃ prophetic
soul ; and therefore was not a prophet,
See also the power of the Holy Spirit, for He used Caiaphas as
an organ, and made him utter a prophecy concerning Christ and the
efficacy of His death. Many, though unworthy, have foreseen and
foretold the future—Pharaoh, Balaam, Saul, Nebuchadnezzar, Caia-
phas, Pilate. (Zheoph., Chrys.) Prophetical and miraculous powers,
eloquence, faith, and other ministerial gifte, may be found in evil
men. Aud nothing profiteth without Charity (1 Cor. xiii. i)
We may look for the time, when Ministers of Antichrist, seducing
men to idolatry, will be permitted to try the faith of the world Ὁ
uttering prophecies, working signs and miracles. (See Matt. xxiv. ob.
2 Thess. ii. Ὁ) But the Holy Spirit, in the Old and New Testament,
has provided a eafeguard against these seductions. (See Deut. xiii.
1—4 and 1 Cor. xiii. 1—3.) The test to be applied is—Do they who
ibe hesy and work miracles also preach true doctrine? or do they
na to idolatry ? Have they Charity? Do they show love to God
and to Man in God? Or are they like Mra a uttering a prophecy
concerning Christ, and yet ready to hall Him
52. συναγάγῃ sis ἕν] The prophecy took effect, but in the oppo-
site way to which Caiaphas designed. Christ was slain, and the
people of the literal Israel were scattered. ‘Their house is left to
them desolate (Matt. xxiii. 38), and the people of God were gathered
as ae in one in Christ. (Chrys.)
. συνεβουλεύσαντο] What, as individuals, they had designed,
they now deliberate in common to execute. (Cyril.
— ἀποκτείνωσιν αὐτόν] They perverted a prophecy in behalf of
Christ into an occasion of sin against Him. So evil men deal with
the words of the Holy Ghost in the Holy Scriptures, which were
written for our learning. ‘“ They wrest them to their own destruc-
tion” (2 Pet. iii. 16). (Origen.
54. οὐκ ἔτι παῤῥησίᾳ περιεπάτει ἐν τοῖς Ιουδαίοις] He would
not offer any temptation to the impiety and malice of His persecutors,
or give the wicked any cause of becoming more wicked. (Origen ; see
Matt. x. 23.) He thus gave His disciples an occasion of showing
their stedfastness and allegiance to Him; and therefore He afterwards
said, “ Ye are they who have continued with me in my temptations”
(Luke xxii. 28). ( :
— 'Efpatu λεγομένην πόλιν] See on Luke x. 1. Cp. Winer,
R. W. in v. Ephraim.
55. τῆς xwpus] from that country or region where Jesus had
been (v. 54). Does the Evangelist intimate that the men of that
region were solicited to deliver up Christ (see rv. 56, 57); and does
he thus bring ont more strongly the treachery of Christ’s own Apostle
who betrayed Him ?
- ἴα ἁγνίσωσιν] On this use of ἁγνίζω, see Acts xxi. 24. 26;
xxiv. 18.
That they might purify themselves from such ceremonial defile-
ments as they might have contracted ; in order to participation in the
Paschal feast. (See Numb. ix. 10, 2 Chron. xxx. 17.) Thus puri-
fication was effected by sacrifices, sprinkling of water, fasting, prayer,
and other observances, which lasted from one to six days. ᾧ
Lightf, and Lampe.) This, and the other prescribed rites, brought ἃ
at concourse of people together at Jerusalem, before the Festival.
ndeed, all who went had to undergo the rites in question. Soa
Rabbinical writer, cited by Wetstein, says, ‘ Tenetur ον ad
rificandum se ad festum.’ And Jos. Ant. iv. 8. 12, ἀθέμιτον
nytito— ut προηγνευκὸς εἰσάγειν τὸ πλῆθος. The rites are
described by Jos. Ant. viii. 3, and Bell. ν. 2. (Bloom/-)
Probably in reference to this usage at this time our Lord Him-
self says (xvii. 19), ὑπὲρ αὐτῶν ἐγὼ ἁ γιάζω ἐμαυτόν. The People
were sanctifying themselves for the Levitical Passover. The True
Passover was sanctifying Himself as an oblation for the whole world,
256
ST. JOHN ΧΗ. 1—9.
XI. 1" Ὁ οὖν ᾿Ιησοῦς πρὸ ἐξ ἡμερῶν τοῦ πάσχα ἦλθεν εἰς " Βηθανίαν,
a Matt. 26. 6.
Mark 14. 3. τς δῆ
beh. 111,48. ὅπου ἦν Λάζαρος ὁ τεθνηκὼς, ὃν ἤγειρεν ἐκ νεκρῶν ὁ ᾿Ιησοῦς. (38) 5 Εποίησαν
fol a > ε , a 3
οὖν αὐτῷ δεῖπνον ἐκεῖ, καὶ ἡ Μάρθα διηκόνει: ὁ δὲ Λάζαρος εἷς ἦν τῶν ἀνακει-
ech. 11. 2. ἕνων σὺν αὐτῷ. ὃ " Ἧ οὖν Μαρία, λαβοῦσαλίτραν μύρου νάρδον πιστικῆς πολυ-
᾿ aN ae “ὃ sags a S 267 nae ρδ 2A eu “δ
τίμου, ἤλειψε τοὺς πόδας τοῦ ᾿Ιησοῦ, καὶ ἐξέμαξε ταῖς θριξὶν αὐτῆς τοὺς πόδας
ἃ Matt. 10. 4 » uh δὲ > 2 ἐπλ' όθη ἐ a » A a , 44 λέ 4 ἧς é A
14 αὐτοῦ: ἡ δὲ οἰκία ἐπληρώθη ἐκ τῆς ὀσμῆς τοῦ μύρον. ἔγει οὖν εἷς ἐκ τῶν
i: a 3 A ’ ὡ ε » Ν ,
μαθητῶν αὐτοῦ, Ἰούδας Σίμωνος ᾿Ισκαῤῥιώτης, ὃ μέλλων αὐτὸν παραδιδόναι,
aA Ν > , , , ν Lag
5 Διατί τοῦτο τὸ μύρον οὐκ ἐπράθη τριακοσίων δηναρίων, καὶ ἐδόθη πτωχοῖς ;
a > aie a» a 9 ΄
ech.18.2, δ © Εἶπε δὲ τοῦτο, οὐχ ὅτι περὶ τῶν πτωχῶν ἔμελεν αὐτῷ, ἀλλ᾽ ὅτι κλέπτης ἦν,
καὶ τὸ γλωσσόκομον εἶχε, καὶ τὰ βαλλόμενα ἐβάσταζεν. ἴ Εἶπεν οὖν ὁ ᾽Ιη-
a ν᾽ 3 , > A e a id > »,
σοῦς, Ages αὐτήν: εἰς τὴν ἡμέραν τοῦ ἐνταφιασμοῦ μον τετήρηκεν αὐτό.
, ε aA Q 3 , »
Bere eit 8S rods πτωχοὺς yap πάντοτε ἔχετε μεθ᾽ ἑαντῶν, ἐμὲ δὲ οὐ πάντοτε ἔχετε.
jark 14. 7.
(=) 9 Ἔγνω οὖν ὄχλος πολὺς ἐκ τῶν ᾿Ιουδαίων ὅτι ἐκεῖ ἐστι καὶ ἦλθον,
Cu. ΧΙ]. 1. ὁ οὖν ᾿[ησοῦς---ἦλθεν εἰς Βηθανίαν) On the Sabbath
before the Passover. This is the same narrative as in St. Matt. (xxvi.
6) and in St. Mark (xiv. 3), concerning the woman in the house of
Simon, who had been a leper. (Aug., de Cons. Evang. ii. 89.)
— πρὸ ἕξ ἡμερῶν του rac aL Six days before the Passover.
The term ‘eight days’ is equivalent to a week. On the construction
cp. xi. 18, ἐγγὺς τῶν Ἱεροσολύμων ὡς ἀπὸ σταδίων δεκαπέντε.
So LXX, Amos i. 1, πρὸ δύο ἑτῶν τοῦ σεισμοῦ: iv. 7, πρὸ τριῶν
μηνῶν τοῦ τρυγητοῦ ( Winer, p. 492).
ΤΡ supper at Bethany was probably on the Sabbath before His
eath.
1,2. εἰς Βηθανίαν---δεῖπνον ἐκεῖ
δεῖπνον at Bethany was on a ‘Sabboth,
before that great Sabbath, the last Sabbath which was of divine
St ἢ, and pre ἢ 1 Ree πὰ Take oa
th, and pre the grave as a place οἱ it for who
from this life in is faith and fear, Mie
Tf (as is most probable) this
—the Sabbath, or day of Rest
to the heavenly Jerusalem.
— δ᾽ Τ1ησοῦς] Not in Elz., but found in A, B, D, E, G, H, and
many cursive MSS. and Versions; and it gives force to the sentence.
2. ἀνακειμένων civ] So the best authorities for Elz. συνανα-
κειμένων.
3. ἡ οὖν Μαρία] See above on xi. 2, where St. John says
ἀλείψασα τὸν Κύριον, though he dwells specially on the anoint-
ing of the feet.
— νάρδου miarixis] See on Mark xiv. 3. The distillations of
pure oil are called ἄδολοι by schyl. Ag. 95.
— τοὺς πόδαν] Mary anointed His feet. We may imitate her in
her love and ministry to Christ. For all Christians are members of
Christ; and what we do from love of Christ to the least of His mem-
bers is accepted by Him ss done unto Himeelf (Matt. xxv. 40). We
also therefore may be said to anoint His feet when we show mercy to
His poor. Tees)
— ἡ δὲ οἰκία ἐπληρώθη ἐκ τῆς ὀσμῆε]
filled with its fi ce. Do thou also anoint the feet of Jesus, and
wipe His feet with thy hair. If thou hast more than enough, give to
the poor, which are the feet of Christ's body, so thou mayest wipe
them with thy hair. (Aug.) This will be an odour of a sweet smell
ὀσμὴ eiwdlus), ἃ sacrifice well-pleasing to God (Phil. iv. 18); as
rist also hath loved us and hath given Himeelf an offering and a
ΠΆΝΟΥ God for a sweet smelling savour (εἰς ὀσμὴν εὐωδίας,
ph. v. 2).
4. "lovéas] The other eee do not specify Aim. Here is an
evidence of the later date of this Gospel. Cp. the mention of Peter
and Malchus, xviii. 10.
Judas, we see, remained in Christ's company to the end.
Our Lord, by His forbearance to the Traitor, teaches us to tole-
rate evil men in the Church, that we may not divide the body of
Christ. Be thou holy, and tolerate the evil, that thou mayest attain
the reward of the good, and not be condemned with the evil. Imitate
Christ. (Axg.)
6. γλωσσόκομον] Prop. (1) a case for the sto)
or flutes ; (2) a chest, scrip, or purse for money (2 Chron. xxiv. 10,
As Kutn. says, “ γλωσσόκομον, vocabulum compositum ex
γλῶσσα lingua, item lingula tibiarum, et κομέω servo, proprié notat
thecam, 8. cistellam, in qué tibicines lingulas tibiarum , ne
attrite corrumperentur. Hesychius: γλωττόκομον, ἐν ᾧ οἱ αὐληταὶ
ἀπετίθεσαν τὰς yhwoaldas, deinde verd hoc idem nomen adhibetur
etiam de arculé quévis; sic Exod. xxxvii. 1, arcam federis Aquila
dixit γλωσσόκομον, Alexandrini ibi usi sunt vocabulo κιβωτός.
Cistulam, in quam Philistei aureos mures et simulacra conjeceiant,
que in textu Hebraico wy dicitur, Josephus Ant, vi. 1,2, γλωσσό-
κομον dixit, quod nomen § 3 explicuit, rd ἄγγος ὃ τοὺς ἀνδριάντας
And the world is now
or keys of pi
"ἢν
εἶχε καὶ μύας, arcula in qué erant simulacra et mures. Inprimis
autem γλωσσόκομον usurpatur de loculo pecuntis asservandis a;
sive marsupio, ut h. 1. in versione Alexandrina 2 Par. xxiv. 8. 10, 11.
Plutarch. Galba, p. 1060, ἐκέλευσεν (Galba) αὐτῷ κομισθῆναι τὸ
λωσσόκομον, Rae λαβὼν xpucous τινὰς ἐπέδωκε τῷ Κάνῳ. Lex.
rill. ined. γλωσσόκομον᾽ βαλάντιον ἢ Leu θήκη. Euthymius
Zigabenus ad Matth. 26, γλωσσόκομον δὲ ἣν βαλάντιον, ἐν ᾧ τὰ
προσαγόμενα χάριν τῶν πενήτων ἐναπεθησαυρίζετο. Etiam in
scriptis Rabbinorum reperitur vocabulum wopod: (quo h. 1. Syrus
usus est) et eopors7 per Daleth, et _vul; mnitur de arcé Ki,
v. Lightfootus ad h. 1. et Buxtorfius Lex. Talm. p. 443." Cp. on xiii. 29.
Observe the striking contrast—Mary and Judas; the three hun-
dred pence and the thirty pietes of silver; her ἀλάβαστρον, his
γλωσσόκομον: she in a Simon's house, he a Simon's son ; the fre-
grant deed of the one, the miserable end of the other. Let all
covetous men, robbers of Christ and of His Church, beware. Let
them tur and imitate Mary.
— βαλλόμενα] offerings to Christ, from those who ministered to
Him of their substance. on Luke viii. 3.
Why Judus had the custody of the oblations to Christ, and why
our Lord, who knew his thoughts and secret acts, did not put him
out of his stewardship, is a question which has received different
answers from various quarters. Some have replied, that He would
not give Judas any occasion for betraying Him. (Chrys., Euthym.)
Some have ventured to affirm, that his acts of embezzlement were
unobserved by Christ. (Liicke.) This is certain, that He has thus
left a solemn warning to all, and especially to the Clergy. on the trial
of pecuniary trusts and possessions; and on the dreadful consequences
to themeelves and to their own ion being, from dealing dis-
honestly with Church revenues. He has also thus bequeathed to us
an example of patience and forbearance. We may not forsake the
Communion of the Church, even though a sacrilegious Judas minis-
ters therein.
1. ἄφες αὐτήν] Observe Christ's words: He does not condemn
Judas, but praises and encourages Mary. (Aug.)
«- ale τὴν ἡμέραν τ. &. μ. τετήρηκενἾ So the majority of MSS.
But B, D, K, L, Q, X, and a few cursives and some Versions have
ἵνα a. τ. ἡ. τ΄ ἐ. μι τηρήσῃ, which’ has been received by some
Editors. If it is the true ing, then it must be observed, that ἵνα
is not followed by τηρῇ, but τηρήσῃ, which throws the mind back
to a design before the act, and not in it; and the sentence means,
“Jet her alone: allow her to have done this, to keep the nard for the
day of My burial.”
The allegation of some (ὁ. g. Meyer here), that St. John is at variance
with the other Evangelists, and asserts that Mary anointed only the
feet of Christ, and had a surplus of nard which she reserved for the
burial, is grounded on a misconstruction of his words. See xi. 2,
where He says that she anointed the Lurd (i.e. His body), and wiped
His feet with her hair. This allegation of Sucropenet like many
others of the same kind, is founded on the hypothesis, that St. John,
in relating any given event, ἐν to record αὐ the circumstances
ified by his predecessors, or else is to be regarded as contradicting
em! Whereas, on the contrary, his practice of nut repeating all that
they had related, and in dwelling on some particular circumstances
(e.g. the anointing of the feet here) not mentioned by them, ought
rather to be regarded as evidence of his agreement with them.
There is something impressive and affecting in the mention of
ἡμέρα ἐνταφιασμοῦ, because, probably, this anointing took place on
the day-week before his rest in the grave.
8. tai 81 00 wares 1H king of His bodit
, ἐμ οὐ πάντοτε ἔχετε ὁ is speaking of His bodily pre-
sence; for, according to His Divine Majesty and Grace, He is ever
Hea oh as a promised, “ Lo, I am with you always.” Matt. xxviii.
. ug.
le was speaking of the flesh which He took of the Virgin Mary,
and in which He was crucified and buried, when He said, “Me ye
have not always,” for in that flesh He ascended into heaven, and is
not here, but He is sitting at God's right hand. But the presence of
ΗΠ Divine Majesty is not withdrawn from us; ἐλαΐ is here, and every
where.
ST. JOHN ΧΠ. 10-23. 257
οὐ διὰ τὸν ᾿Ιησοῦν μόνον, ἀλλ᾽ ἵνα καὶ τὸν Λάζαρον ἴδωσιν, ὃν ἤγειρεν ἐκ
νεκρῶν. 19 ᾿Εβουλεύσαντο δὲ οἱ ᾿Αρχιερεῖς, ἵνα καὶ τὸν Λάζαρον ἀποκτείνωσιν'
ll g
ὅτι πολλοὶ δι’ αὐτὸν ὑπῆγον τῶν ᾿Ιουδαίων, καὶ ἐπίστενον εἰς τὸν ᾿Ιησοῦν.
(Ὁ 13 “Τῇ ἐπαύριον ὄχλος πολὺς ὁ ἐλθὼν εἰς τὴν ἑορτὴν, ἀκούσαντες ὅτι « Μει.5:.1--ν,
Mark 11. 1—10.
4 aA A σι
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101
Κυρίου ὁ βασιλεὺς τοῦ Ἰσραήλ. (i) "6 Εὑρὼν δὲ ὁ ᾿Ιησοῦς ὀνάριον ἐκάθισεν
3 3 , >
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6 βασιλεύς σον ἔρχεται καθήμενος ἐπὶ πῶλον ὄνου. (3) QUTG, χ Matt. 17.9.
Luke 18. 34.
δὲ οὐκ ἔγνωσαν οἱ μαθηταὶ αὐτοῦ τὸ πρῶτον' ἀλλ᾽ ὅτε ἐδοξάσθη ᾿Ιησοῦς, τότε «1.1. 59.
ἐμνήσθησαν ὅτι ταῦτα ἦν ἐπ᾿ αὐτῷ γεγραμμένα, καὶ ταῦτα ἐποίησαν αὐτῷ.
" ᾿Ἐμαρτύρει οὖν ὁ ὄχλος ὁ ὧν per’ αὐτοῦ, ὅτι τὸν Λάζαρον ἐφώνησεν ἐκ τοῦ
μνημείου, καὶ ἤγειρεν αὐτὸν ἐκ νεκρῶν. 18 Διὰ τοῦτο καὶ ὑπήντησεν αὐτῷ
ὁ ὄχλος, ὅτι ἤκουσαν τοῦτο αὐτὸν πεποιηκέναι τὸ σημεῖον. | Οἱ οὖν Φαρι-
σαῖοι εἶπον πρὸς ἑαυτούς, Θεωρεῖτε ὅτι οὐκ ὠφελεῖτε οὐδέν ; ἴδε, ὁ κόσμος
» 7 > A 2A
ὀπίσω αὐτοῦ ἀπῆλθεν.
> 9 a a
Ἦσαν δέ τινες ' Ἕλληνες ἐκ τῶν ἀναβαινόντων iva προσκυνήσωσιν ἐν τῇ 1 Acts 4.27.
ἑορτῇ" 7 οὗτοι οὖν προσῆλθον Φιλίππῳ τῷ ἀπὸ Βηθσαϊδὰ τῆς Γαλιλαίας, καὶ &
ἠρώτων αὐτὸν λέγοντες, Κύριε, θέλομεν τὸν ᾿Ιησοῦν ἰδεῖν. 3 ἼἜἜρχεται Φίλιππος 41---
13. 42, 43.
7
καὶ λέγει "tp ᾿Ανδρέᾳ, καὶ πάλιν ᾿Ανδρέας καὶ Φίλιππος λέγουσι τῷ ᾿Ιησοῦ. m Matt.10.2.
(τ) 3. Ὁ δὲ Ἰησοῦς ἀπεκρίνατο αὐτοῖς λέγων, ᾿Ελήλυθεν ἡ dpa ἵνα δοξασθῇ
10. ἵνα καὶ τὸν Λάζαρον ἀποκτείνωσιν] See the blindness of
their rage; as if Christ could raise one who was dead, and not raise
one who was killed. He did both. He who raised Lazarus raised
Himself. (Aug.)
12. τῇ éxavpiov] Probably the first day of the week—Sunday.
See on xii. 1. Cp. Ps. cxviii. 24.
— ᾿Ιησοῦς] ὁ ‘Ino. Elz., but the article is not in A, D, G, H,
K, L, Q, X. Cp. v. 16, where a similar variation occurs.
18. τὰ Bata τῶν φοινίκων) the branches of the Palms which
grew there.
The Palm, which crescit sub pondere, is emblematic of Victory,
and specially of such a victory as that of Christ, which was made
more glorious by the weight of suffering for the sins of the world laid
upon Him, Who, from the lowest depths of sorrow and humility,
and from the pit of the grave raised Himself, and ascended on the
clouds to the right hand of God. ;
These Palms of Victory prefigured the conquest He would
achieve over death, by dying and triumphing over the Devil, the
Prince of Death, by the trophy of the Cross (Any.), by which the
saints also are enabled to overcome, and to stand hereafter with palms
in their hunds, and sing hallelujahs to the Lamb. (Rev. vii. 9, 10.)
St. Cyril of Jerusalem speaks of the Palm tree, from which the Bata
were stripped, as still existing in his wh See the interesting to)
graphical passage, Cateches. x. pp. 246, 247. It is probable, that this
triumphal entry took place on what is called Palm Sunday.
— woavva] a word of prayer and worship, “Sure us.” See on
Matt. xxi. 9. They are inspired to recognize Christ as greater
than a prophet; Christ is God; for salvation is from God alone.
(Chrys., Aug., Theoph.) ἢ ᾿
14. εὑρὼν ὁ ᾿Ιησοῦς ὀνάριον] See on Matt. xxi. 7. Mark xi. 2.
εὑρεῖν is the Hebrew (mates), to procure; and here it
means, having sent in quest of and found. See i. 41. 45, and ix. 35.
The ὀνάριον was one on which no one had ever sat, and was
emblematic of the Gentile world, which had never been broken in,
and was about to submit to Christ; together with the ass, its mother,
the elder Church of the Israel of God. (Aug., Chrys.) See below on v. 20.
— γεγραμμένυν)] St.John does not often quote the Hebrew
array and gives the substance rather than the letter. See xii.
15. ὃ βασιλεύς σου ἔρχεται) not like most of thy kings. proud
and ‘car meek ; and not leading an army, but on the colt of an
ass. (Chrys.) -
16. ταῦτα οὐκ ἔγνωσαν ol μαθηταί] Observe the modesty of
i) An evidence of truth. Cp. Matt. xvi. 9. Mark viii. 17.
into all truth, and to bung fe their remembrance what Christ had
spoken to them (John xiv. 26), they would never have been enabled,
nor would have attempted, to record long discourses on abstruse
matters, and which, when delivered, they themselves, as St. John
here candidly confesses, did not understand.
17. ὅτι) Some MSS., e.g. A, E, Q, 8, X, have ὅτε. But
the sense is, that by this triumphal manifestation the people bare
witness that He raised Lazarus from the dead. Their hosannas were
a public proof of the Miracle. See v.18. And here is an answer to
modern cavils againet that Miracle, on the plea that it is not men-
tioned by the other Evangelists. (Pe on xi. 1.) These hosannas are
mentioned by them. And these Hosannas of the Multitude are
Echoes of the Voice of Christ,—‘ Lazarus, come forth.”
18. fixoveav] So A, D, K, L, M, 5, X, and many Cursives and
Versions.— Elz. ἤκουσε, which is less expressive.
20. ἧσαν δέ τινες “EAAnvac] Gentile lytes ; like the Eunuch
in the Acts of the Apostles. (Acts viii. 27. Cp. Acts xiii. 43.) ὁ
And so Xuin., who says, “cm “EAAnves h. |. memorati Hiero-
solymam profecti esse dicantur, ut ibi festo Paschali Deum adorarent,
ix τῶν ἀναβαινόντων. ἵνα προσκ. iv τῇ ἑορτῇ, id quod ἃ gen-
tilibus factum esse, demonstrari nequit, preferenda est procul dubid
plerorumque interpretum sententia, qui per τοὺς “EAAnvas proselytos
de gentibus intelligunt, quos Lucas Act. xiii. 43, σεβομένους προση-
λύτους nuncupat; add. Act. xvii. 4. Sic quoque qui Act. xiii. 42,
τὰ ἔθνη dicuntur, συ. 43 nominantur bid st προσήλυτοι. Com-
modé ergo et h. 1. Proselyti simpliciter dici potuerunt “EAAnves.”
Observe that the ὀνάριον, belo ine to Him by two disci les,
pifed the Gentile world coming to Christ. See on Matt. xxi. 2—7.
ark xi.2—7. And now in the next verses (20, 21) we see Gentiles,
brought by two disciples, and coming to Him. Thus the type is
often explained by the Antitype. Thus, when our Lord had withered
the leafy Fig-tree, He went up to Jerusalem and the Temple, typified
by the Fig-tree. (See Matt. xxi. 19, 20. Mark xi, 18, 20.
The Jews seek to kill Jesus, and the Greeks to see Him. Yet
some among the Jews had cried Hosanna, and had called Him
: saa now, therefore, the two walls—that is, the wall of the
Circumcision and that of the Uncircumcision—are coming together in
the one Corner-stone, Christ Jesus, and Jew and Greek are meeting
eine in the one faith of Christ, with a kies of peace. (Aug.)
1. προσῆλθον Φιλίππῳ) These “EAAnves come to Philip, and
he to Andrew, and they together came to Jesus (one would not come
alone), a proof of reverence and awe for Jesus, after the stupendous
miracle He had just bir ee
— τῆς TadsAalas] ‘lee of the Gentiles, and therefore a very
fit person to bring them to Christ. .
— θέλομεν) θέλειν here is to earnestly desire, the Hebrew yer
On See above, vi. 21. ᾿
. ἐλήλυθεν ἡ ὥρα] Before, He had charged His Αροβι]θβ.
“Go ye not into the way of the Gentiles.” (Matt. x. 5. Cp. also
Matt. xv. 24.) But row the case is altered, and He was about soon to
give a general commission to His Apostles ‘Go and teach all
nations.” (Matt. xxviii. 19.) He foresaw that many of the Gentiles
would believe after His Passion and Resurrection ; and on this occa-
sion of the Greeks wishing to see Him, He eu the first-fruits of
L
258 ST. JOHN XII. 24—35.
ὁ Υἱὸς τοῦ avOpamov. (85) 3 ᾿Αμὴν ἀμὴν λέγω ὑμῖν, ἐὰν μὴ ὁ κόκκος TOU
σίτου πεσὼν εἰς τὴν γῆν ἀποθάνῃ, αὐτὸς μόνος μένει: ἐὰν δὲ ἀποθάνῃ, πολὺν
nMatt. 10,39, καρπὸν φέρει. (15) 35" Ὃ φιλῶν τὴν ἣν αὐτοῦ ἀπολέσει αὐτήν: καὶ ὁ
in
ane nae A . “ > A > hol la UA > ζ Q . r LE 9 ,’
Mark δι 8. μισῶν τὴν ψυχὴν αὐτοῦ ἐν τῷ κόσμῳ τούτῳ εἰς ζωὴν αἰώνιον φυλάξει αὐτήν.
Δ 11. 88. 108 26 0° DG μοὶ ὃ a > 8 5 λουθείτω- “ιν 2 ΦΧ pn ,
ee (2) ay ἐμοὶ διακονῇ τις, ἐμοὶ ἀκολονθείτω" καὶ ὅπου εἰμὶ ἐγὼ, " ἐκεῖ καὶ
ἃ 17. 24. 5 Sud εν »¥ ᾿ ν 2) uot ὃ a , 28 ὁ Πατή
Item 4.17. ὁ διάκονος ὁ ἐμὸς ἔσται' καὶ ἐάν τις ἐμοὶ διακονῇ, τιμήσει αὐτὸν ὁ Πατήρ.
pecan. 14. 3. 107) 27 ~ ε , Ld " Ν , » ‘ , fan , 3 ἊΝ
ΟΝ Ὁ) Νῦν ἡ ψυχή μου τετάρακται καὶ τί εἴπω; Πάτερ, σῶσόν με ἐκ τῆς
Phil.1.28. ὥρας ταύτης “ἀλλὰ διὰ τοῦτο ἦλθον εἰς τὴν ὧραν ταύτην. (5) 3 Πάτερ, δόξα-
im.2.12 σον σοῦ τὸ ὄνομα. Ἦλθεν οὖν φωνὴ ἐκ τοῦ οὐρανοῦ, Καὶ ἐδόξασα, καὶ πάλιν
δοξάσω' 3 Ὁ οὖν ὄχλος 6 ἑστὼς καὶ ἀκούσας ἔλεγε βροντὴν γεγονέναι: ἄλλοι
ἔλεγον, “Ayyedos αὐτῷ λελάληκεν. % ᾿Απεκρίθη ὃ ᾿Ιησοῦς καὶ εἶπεν, Οὐ δὲ
4 οἰ. 18.11.. ἐμὲ αὕτη ἡ φωνὴ γέγονεν, ἀλλὰ δι’ ὑμᾶς. ‘Nov κρίσις ἐστὶ τοῦ κόσμον τούτον'
τοι... 8] γὴν 6 ἄρχων τοῦ κόσμον τούτου ἐκβληθήσεται ἔξω. 83" κἀγὼ ἐὰν ὑψωθῶ
Isa. 53. 10, 11.
oni. ek τῆς γῆς πάντας ἑλκύσω πρὸς ἐμαυτόν. 88 Τοῦτο δὲ ἔλεγε σημαίνων ποίῳ
1 Cor. 1. 23, 24. a
s28am.7.13. θανάτῳ ἤμελλεν ἀποθνήσκειν. 34! "᾿Απεκρίθη αὐτῷ ὃ ὄχλος, ‘Hpeis ἠκούσαμεν
Ps. 89. 29, 36. 2 sas , ° e Nn ͵ > N 2A ‘ a ‘ λέ 9 Set
ees ἐκ τοῦ νόμου, OTL ὁ Χριστὸς μένει εἰς τὸν αἰῶνα" Kal πῶς σὺ λέγεις, Ὅτι der
Exek. 87... ὑψωθῆναι τὸν Υἱὸν τοῦ ἀνθρώπου ; τίς ἐστιν οὗτος ὁ Υἱὸς τοῦ ἀνθρώπου ;
> aA col A
eae? 88 Εἶπεν οὖν αὐτοῖς ὁ ᾿Ιησοῦς, Ἔτι μικρὸν χρόνον τὸ φῶς μεθ᾽ ὑμῶν ἐστι.
the harvest of the Gentiles, and He speaks of Himself as of a grain
sown in the earth, and ripening into a spiritual Harvest of faithful
believers, who were to spring from Him after His death, burial, and
resurrection.
ἐὰν μὴ ὁ κόκκος ἀποθάνῃ) He id tie Himself to a grain
of corn, which would be buried by the unbelief of the Jews, but
would fructify in the faith of the Gentiles. (Aug, Chrys.) As much
as to say: The Jews reject Me, and desire to kill Me; but the Gen-
tiles wish to see me,—I will not thwart their desires. My hour is
come. I will comply with the desire of the Jews, that I may compl
with that of the Gentiles. I will die, that they may live. My death
will be their birth; the birth of their faith. As when a grain of corn
is sown and dies in the earth it bears much fruit, so death will
yield an abundant harvest. If this is true of a in of corn, how
much more 80 of Me, Whose death is the cause of life ? (Cp, Theoph.)
When I have died and have raised Myself from the dead, then
will My power be much more manifest, and the world will believe in
Me as God.
From this saying of our Lord St. Paul derives his argument on
the Resurrection, 1 Cor. xv. 36.
25. ὁ φιλῶν τὴν Ψυχὴν avtou}] See Matt. x. 39; xvi. 25. Luke
ix. 24; xvii. 33. As much as to say, As I give My life for you, so
you must be ready to die for Me; and as I bear fruit by dying, so will
ie Love not thy life in Time, lest thou lose it in Bternity. (Cp.
ug.
— ὁ μισῶν τὴν ψυχὴν αὑτοῦ] He who does not give way to the
temptations of sinful lusts, but crucifies his appetites, when they rebel
against God. (Chrys.)
28. ἐὰν ἐμοὶ διακονῇ Tie] If a man seeks not his own things, but
those of Christ, and walks in My ways and not in his own, and does
all his good works not for his own glory but for Mine, let him be
ready to die, as I am, and his reward shall be to be where 1 am, that
is, in heaven. ug.
Therefore let us not love our lives, nor the things of earth, but
of heaven. Thither let us ascend in heart and mind, and dwell with
Christ. (Theoph., Aug., 5
— ἐὰν ἐμοὶ διακονῖ;--ὅπον εἰμὶ ἐγὼ, ἐκεῖ καὶ ὁ διάκονος ὁ ἐμός]
These words (as St. Augustine observes) were remarkably fulfilled in
the death of St. Stephen, one of the first deacons and first martyr.
Acts vii. 59.
27. ἡ Ψυχή μου τετάρακται) In these and the following words
we see proofs of His Humanity. Our Lord was liable to human in-
firmities, and as Man He clung to life. Christ's body was free from
sin; but if His body had been exempt from the necessities of
Humanity, it would not have been body. There was nothing sinful
in this any more than there is in hunger or in sleep; but He controls
and corrects this human longing for life, and says, " For this cause
came I to this hour,"—that is, to the hour of death, for the redemption
of the world. Thus He teaches us that we must not endeavour to fly
from trouble or from death for the truth’s sake; and by saying,
‘“‘Glorify Thy name,” He teaches us that the cross is the road to
glory. (Chrys., Theoph.) See above on Matt. xxvi. 4].
. ores) A, B, G, K, M, X, have ἑστηκώς, which may be the
right reading.
— βροντήν] An evidence of St. John's veracity, not concealing the
doubts of the people. If the Evangelists had wished to deceive, they
might perhaps have related that thunder was a voice from heaven to
Christ, but they would never have related that any said that ἃ voice
to Christ was thunder. Here is a refutation of Rationalism,
80, 81. viv κρίσις ἐστὶ τοῦ κόσμον τούτον᾽ νῦν ὁ ἄρχων τ. κόσμον
τ. ἐκβληθήσεται) Nowis the time of judgment, by which men will
be tried, tested, sifted. One man will be discerned from another, as
the chaff from the wheat by winnowing.
The Prince of this world is the Prince of the evil who dwell in
the world; not that he is the Lord of the world.
Formerly, the Devil possessed the human race, and reigned in the
hearts of the unbelieving, and beguiled them to forsake the Creator
and worship the creature, and held them captive in hie chains. But
now, by faith in Christ, and by the efficacy of His blood, and by the
virtue of His Resurrection and Ascension, multitudes have been deli-
vered from the Devil, and joined to the body of Christ, Who has
bound the strong man and spoiled him of his goods. (Mark iii. 27.)
We are not to suppose that the Devil is finally vanquished, or
that he does not continue to tempt men, now that he is cast out. No:
he never ceases to tempt us; but it is one thing for him to reign within
us, and another to assuil us from without. And now, if we follow the
Apostle’s advice, he cannot burt us (1 Thess. v. 8); and if he does
hurt us, we have one at hand to heal us (I Jobn ii. 1, 2). The Devil
has been cast out from us; let us not give place to him; let us not
call him back to dwell within us, (Theoph., Aug.
82. ἐὰν ὑψωθῶ) A prophecy to be interpreted by the event (cp.
iii. 14), and the prophecy concerning St. Peter, xxi. 18.
— πάντας ἑλκύσω] ‘de terra, sursum.’ (Beny.
He had said before that none can come to Him but whom the
Father draws. (John vi. 44.) When the Father draws, the Son
draws. By the word ‘drawing’ He intimates that we are by nature
bound and held in chains by a tyrant, and that we cannot escape from
the Devil's bondage and approach Christ, of ourselves. (Chrys.)
88. σημαίνων ποίῳ θανάτῳ) See Athanas. de Incarn. 25, pp. 55.
61, on the reasons why our Lord chose to die by erucifirion.
84. ἠκούσαμεν ἐκ τοῦ νόμου] And yet they had the Prophet
Isaiah (Jiii. 7). Christ shows them that He would both suffer and
abide for ever (Chrys.), as the light of the sun is withdrawn and then
Tises again.
It is no wonder that the Jews were not able to believe, because
in their pride they desired to establish their own righteousness,
and που] ἢ not submit themselves to God's righteousness. (Rom.
x. 3.) When we read, therefore, that they “could not believe,” let
us understand that they would not believe. (Aug.)
Some are elated to presumption by too much confidence in their
own will; and others are cast down into recklessness by too much
diffidence. The former say, “ Why do we pray to be delivered from
temptation, which is in our own power?” The others say, “ Why do we
endeavour to live well, which is only in God's power?" O Lord, Our
Father, which art in heaven, do not Thou lead us into either of theee
two temptations, but “deliver us from the evil one.”
On the one hand, if we are self-confident with Peter, let us Jisten
to the Lord's words,—‘‘I have prayed for thee, Peter, that thy futth
fail not” (Luke xxii. 32), lest we imagine that our faith is so much
dependent on our own free-will as not to need divine grace. On the
i oa hand, if we doubt and despond, let us hear the Evangelist
St. John saying,—t He gave them power to become the sons of God”
(John i. 12), lest we imagine that it is not at all in our own power to
believe. In both respects let us acknowledge God's goodness (i. 6.
both for our own power and for His A sae Let us bless Him that
He gives us power, and let us pray to Him lest our weakness fail ; and
in things, “he that glorieth, let him not glory in himself, but in
the Lord.” ,
35. τὸ φῶς μεθ᾽ ὑμῶν] For μεθ' ὑμῶν, some MSS. (B, ἢ, K,
L, X, and eeveral Cursives and Versions) have ἐν ὑμῖν, which may
ST. JOHN XII. 36—50. XIII. 1.
περιπατεῖτε ἕως τὸ φῶς ἔχετε, ἵνα μὴ σκοτία ὑμᾶς καταλάβῃ" καὶ ὃ περιπατῶν
ἐν τῇ σκοτίᾳ οὐκ olde ποῦ ὑπάγει. © Ἕως τὸ φῶς ἔχετε, πιστεύετε εἰς τὸ φῶς,
ν ~ lel
ἵνα υἱοὶ φωτὸς γένησθε. Ταῦτα ἐλάλησεν ὁ ᾿Ιησοῦς, καὶ ἀπελθὼν ἐκρύβη ἀπ᾽
αὐτῶν.
δ Τοσαῦτα δὲ αὐτοῦ σημεῖα πεποιηκότος ἔμπροσθεν αὐτῶν, οὐκ ἐπίστευον
εἰς αὐτόν: ὅ8." ἵνα ὁ λόγος Ἡσαΐου τοῦ προφήτου πληρωθῇ ὃν εἶπε, Κύριε,
τίς ἐπίστενσε τῇ ἀκοῇ ἡμῶν; καὶ ὃ βραχίων Κυρίον τίνι ἀπεκα-
λύφθη; (ἢ) 8 Διὰ τοῦτο οὐκ ἠδύναντο πιστεύειν, ὅτι πάλιν εἶπεν Ησαΐας,
“ΥΤετύφλωκεν αὐτῶν τοὺς ὀφθαλμοὺς, καὶ πεπώρωκεν αὐτῶν τὴν
δί ν ‘ tS a 3 θ a ν , A δί
καρδίαν: ἵνα μὴ ἴδωσι τοῖς ὀφθαλμοῖς, καὶ νοήσωσι τῇ καρδίᾳ,
καὶ ἐπιστραφῶσι, καὶ ἰάσωμαι αὐτούς. (33) “' Ταῦτα εἶπεν Ἡσαΐας,
“ὅτε εἶδε τὴν δόξαν αὐτοῦ, καὶ ἐλάλησε περὶ αὐτοῦ: “2 ὅμως μῶντοι καὶ ἐκ
τῶν ἀρχόντων πολλοὶ ἐπίστευσαν εἰς αὐτόν: ἀλλὰ ᾿ διὰ τοὺς Φαρισαίους οὐχ
ὡμολόγουν, ἵνα μὴ ἀποσννάγωγοι γένωνται. 48 γ Ἡγάπησαν γὰρ τὴν δόξαν
τῶν ἀνθρώπων μᾶλλον ἥπερ τὴν δόξαν τοῦ Θεοῦ.
(=) “" Ἰησοῦς δὲ ἔκραξε καὶ εἶπεν, Ὃ πιστεύων εἰς ἐμὲ οὐ πιστεύει εἰς
ἐμὲ, ἀλλ᾽ εἰς τὸν πέμψαντά pe 4 καὶ "ὃ θεωρῶν ἐμὲ θεωρεῖ τὸν πέμψαντά με.
(x) “" Ἐγὼ
a , ᾿ , 47 ς S27 , -. 9 ae , να
τῇ σκοτίᾳ μὴ μείνῃ. Καὶ ἐάν τίς μον ἀκούσῃ τῶν ῥημάτων καὶ μὴ πι-
, 2 A 3 a 39 4 > δ 9 a ὰ Ν ’ 9 79
στεύσῃ, ἐγὼ ov κρίνω αὐτόν: οὐ yap ἦλθον ἵνα κρίνω τὸν κόσμον, ἀλλ᾽ ἵνα
, Ν ’ 48 ε 3 θ aA 2 A Ν x a, ‘ es , »¥
σώσω τὸν κόσμον. Ὁ ἀθετῶν ἐμὲ, καὶ μὴ λαμβάνων τὰ ῥήματά μου, ἔχει
Ν ,’ὕ 3 4 de 4, » 3 a ed 28 > A ,
τὸν κρίνοντα αὐτόν' “6 λόγος ὃν ἐλάλησα, ἐκεῖνος κρινεῖ αὐτὸν ἐν TH ἐσχάτῃ
ἡμέρᾳ. 4“ “Ὅτι ἐγὼ ἐξ ἐμαυτοῦ οὐκ ἐλάλησα' ἀλλ᾽ ὁ πέμψας με Πατὴρ,
αὐτός μοι ἐντολὴν ἔδωκε, τί εἴπω καὶ τί λαλήσω" ὅ9 καὶ οἶδα ὅτι “ἡ ἐντολὴ
αὐτοῦ ζωὴ αἰώνιός ἐστιν. ἃ οὖν λαλῶ ἐγὼ, καθὼς εἴρηκέ μοι ὁ Πατὴρ, οὕτω
λαλῶ.
XIII. 1." Πρὸ δὲ τῆς ἑορτῆς τοῦ πάσχα, εἰδὼς ὁ ᾿Ιησοῦς ὅτι ἐλήλυθεν αὐτοῦ
ἡ ὥρα ἵνα μεταβῇ ἐκ τοῦ κόσμου τούτον πρὸς τὸν Πατέρα, ἀγαπήσας τοὺς
ox &
φῶς εἰς τὸν κόσμον ἐλήλνθα, iva πᾶς ὁ πιστεύων εἰς ἐμὲ ἐν ἃ
259
Ὁ Isa. 53.1.
Rom. 10. 16.
v Isa. 6. 9, 10.
Matt. 18. 14, 15.
Mark 4. 12.
Luke 8. 10.
Acts 28. 26.
Rom. 11. 8.
w Isa. 6. 1—5.
xeh. 7. 13.
ych. 5. 44.
z 1 Pet. 1. 21.
ech. 8. 17.
Mark 16. 16.
ἃ 14. 10.
fch. 3. 16, 17.
& 6. 27, 82, 33,
40.
a Matt. 26. 1.
Mark 14. 1.
Luke 22. 1.
rr be the right reading, and then the ἐν is to be regarded as
Brest to the Hebrew ἣν See xv. 24.
37—A8. τοσαῦτα] “" Epicrisis generalis." (Beng.) The Holy
at the raising of Lazarus from
last cry as a Prophet to the world.
Ὁ ἱερῷ teotce (vii. 28. 37, and xi. 43); κραυγάσαι φωνῇ me
Meggan! the acet ‘sod lastly here (αΐ. 44}, bis
άλῃ
Spirit, as it were, sums up the evidence and pronounces judgment.
A characterietic of this, the last 1, see p. 207.
89. οὐκ ἠδύναντο πιστεύειν] It was not possible for the pro-
hets to utter what was false, but it was not, therefore, impossible
or them to believe. For He would not have prophesied as He did
if they had been about to believe. But why could they not believe ?
Because they were not willing to believe. (Chrys.) Or rather, be-
cause Almighty God “gave them over to 8 reprobate mind,” and, by
a just retribution, punished them with blindness for their sin in
closing their eyes (see v. 40).
40. τετύφλωκεν)] St. John gives a poe of Tea. vi. 9. See
above, v. 14, and Surenhus. p. 356, and Buryon here.
— ἵνα un ἰδωσι)] The conjunction does not indicate the canse,
but the For it was not on account of the prophecy that they
did not believe; but it was on account of their unbelief that the
prophecy was uttered. (Chrys.) Our own sins are the cause of God's
alienation from us, and of our own consequent suffering. (lea. lix. 2.
Hos. iv. 6.) See above, ix. 3. 39.
41. ὅτε εἶδε τὴν δύξαν αὐτοῦ] The Evangelist here says that
Esaias i vi. 1. 9) saw the glory of the Son. St. Paul says (Acts
xxviii. 25) that he heard the words of the Holy Spirit. There is one
lory, therefore, of the Holy Trioity ; and the glo: of the Father is
the glory of the Son, and is the glory of the Holy Ghost, (Theoph.
The glory of the Ever-blessed bes appeared to Isaiah, when
he heard the Angelic Holy, Holy, Holy (Isa. vi. 3); and the glory of
nny is here called the Glory of Christ, because Christ is God.
Tots is a remarkable resemblance to this passage in the Book
of Revelation (Rev. iv. 8—11), compared with Rev. v. 12—14, where
the Glory ascribed to the Holy bbw and the Worship paid to the
Holy Trinity is ascribed and paid to Christ.
. ἔκραξε] He cried aloud; contrary to His custom. (Matt. xii.
19) A rebuke to their dumb faith. (Cyril.) When Christ is said
κράζειν, or κρανγάζειν, doubtless there is 8 special emphasis in what
He says. He is said only once in St. Matt. κράξαι (xxvii. 50), at
His death ; and once, at the same time, in St. Mark xv. 39 (cp. Heb.
v. 7); not once in St, Luke. But in St. John He is said κράξαι ἐν
Cp. Rev. vil. 2and x. 3. St. John particularly appears to dwell
on the word κράζω (the Hebr. wp, bara, ‘to ory ;* see i. 15), and
κραυγή, as expressive of εόριμουίοαι and evangelical teaching, in his
Gospel and Book of Revelation. And perhaps the τρία μυστήρια
κραυγῆς in the Epistle of St. John's scholar Ignatius (Ephes. 19),
may mean the three great mysteries of Apostolic Preaching; viz as
he explains them, the Virginity of Mary, her bearing of the child
Jesus, and His Death.
— ὁ πιστεύων] Our Lord 8 to those who believed, but
would not confess Him. See vv. 42, 43.
47. καὶ μὴ πιστεύσῃ] For πιστεύσῃ, A, B, K, L, X, and
several Cursives and Versions have φυλάξῃ, which may be the true
reading.
ἦλθον ἵνα κρίνω] Now ἰδ the time of mercy; hereafter will
be the time of judgment. ( Aug.)
47, 48. ἐγὼ οὐ κρίνω αὐτὸν- -ὁ λόγος ὃν ἐλάλησα] I am not
the cause of his destruction, but he himeelf is the cause, because he
will not hear my word. (Chrys.) ;
48. iv τῇ ἐσχάτῃ eerie i “In novissimo die (vi. 39) uno die
erit et Resurrectio et Judicium.” (Bengel.
49. ἔδωκε] A, B, M, X, and several Cureives have δέδωκε,
which may be the right reading. ,
-- τί alwe καὶ τί λαλήσω] “εἴπω de sermone brevi ct πεκέμο ;
λαλήσω de copics ; me (amar), et 133 (dabkar), apud Hebr.”
(Bengel.)
Cu. XIII. 1. πρὸ δὲ τῆς ἑορτῆς τοῦ πάσχα] The words πρὸ
τῆς ἑορτῆς do not mean the day before, for they were spoken on
the first day of unleavened bread; but they intimate that this act
was introductory to the Passover. Cp. v. 29.
Sa; ἐλήλυθεν! A, B, K, L, M, X, and many Cursive MSS. have
ἦλθεν.
— ἵνα μεταβῇ] The word pascka, nne, significs, passing-by, ‘ trans-
itus, μετάβασις. See on Matt. xxvi. 2; and the Evangelist seems
to refer to this meaning, when he says that Jesus knew that the time
had come ἵνα μεταβῇ, that He shor ad to the Father; He is our
L
260
ἰδίους τοὺς ἐν τῷ κόσμῳ εἰς τέλος ἠγάπησεν αὐτούς.
μῶνου, "τοῦ Διαβόλου ἤδη βεβληκότος εἰς τὴν καρδίαν ᾿Ιούδα Σίμωνος Ἶσκα-
Ὁ Luke 22. 8.
Matt. 18. 19.
Acts 5. 3.
ς Matt. 11. 27.
& 28. 18.
ch. 8. 85.
ἃ 17. 3.
ne
ST. JOHN XIII. 2—10.
(Fz) 3 Kat δείπνον yevo-
ριώτον ἵνα αὐτὸν παραδῷ, (ar) δ᾽ εἰδὼς ὁ ᾿Ιησοῦς ὅτι πάντα δέδωκεν αὐτῷ
ὁ Πατὴρ εἰς τὰς χεῖρας, καὶ ὅτι ἀπὸ Θεοῦ ἐξῆλθε καὶ πρὸς τὸν Θεὸν ὑπάγει,
ν , \
(9 4 ἐγείρεται ἐκ τοῦ δείπνου, καὶ τίθησι τὰ ἱμάτια, καὶ λαβὼν dévriov διέζω-
σεν ἑαντόν' ὃ εἶτα βάλλει ὕδωρ εἰς τὸν νιπτῆρα, καὶ ἤρξατο νίπτειν τοὺς πόδας
τῶν μαθητῶν, καὶ ἐκμάσσειν τῷ λεντίῳ ᾧ ἦν διεζωσμένος. δ Ἔρχεται οὖν
πρὸς Σίμωνα Πέτρον: καὶ λέγει αὐτῷ ἐκεῖνος, Κύριε, σὺ μοῦ νίπτεις τοὺς πόδας ;
7 ᾿Απεκρίθη ᾿Ιησοῦς καὶ εἶπεν αὐτῷ, Ὃ ἐγὼ ποιῶ σὺ οὐκ οἶδας ἄρτι, γνώσῃ
δὲ μετὰ ταῦτα. ὃ Λέγει αὐτῷ Πέτρος, Οὐ μὴ νίψῃς τοὺς πόδας μον εἰς τὸν
dch. 8. 5.
1 Cor. 6. 11.
Eph. 5. 26.
Tit. 3. 5.
ech. 15. 3.
αἰῶνα. ᾿Απεκρίθη αὐτῷ ὃ ᾿Ιησοῦς, “᾿Εὰν μὴ νίψω oe, οὐκ ἔχεις μέρος per
ἐμοῦ. 9 Λέγει αὐτῷ Σίμων Πέτρος: Κύριε, μὴ τοὺς πόδας μον μόνον, ἀλλὰ
καὶ τὰς χεῖρας καὶ τὴν κεφαλήν.
10° Λέγει αὐτῷ ὁ ᾿Ιησοῦς, Ὁ λελουμένος
true Passover (1 Cor. v. 7), for Whose sake the er be 4 Angel
passes by us, and by whom we pass from the kingdom of the Evil one
to the Kingdom of God, and from this world to a better. Cp. above, xi. 1.
— εἰς τέλος] See Luke xviii. 5.
&. δείπνου γενομένου] B, L, X have γινομένου. The sense is,
‘when supper begun; at supper time.’ He afterwards reclined
on the couch at the table, and gave the sop to Judas. (Aug.) Our
Lord had already reclined (sce v. 12, ἀναπεσὼν πάλιν), and He
rove from the couch to do this act (v. 4). The reason of this seems
to be, that He desired thus to show that the act itself was an extra-
ordinary one, and not one like that of the washing usual before
dinner (Luke xi. 38), but had a spiritual sense, that it was symbolical
of a spiritual purification by love. See note v. 10. 14. 34.
e bodily washing hud already taken place before supper (cp.
Luke vii. 44; xi. 38); the washing which Christ now performed was
of another kind. His actions had a spiritual oeening and an en-
larged reference to the well-being of the Church in i places and
ages. This is specially the character of His actions which imme-
diately preeie the Crucifixion, or accompanied it, or followed it
during His forty cl sojourn on earth. They are to be explained
from the sequel. The clue to their interpretation may be found in
His own words to St. Peter (v. 7), ‘‘ What I do thou knowest not
now; but thou shalt know hereafter.”
— τοῦ Διαβόλον ἤδη βεβληκότος als τὴν καρδίαν 'lovéa] This
is introduced to show that our Lord deigned to wash the feet of him
who was about to betray Him, and as proving the malice of the
traitor when in the hands of Satan; that such an act of condescension
on Christ's part could not move him from his papers: (Chrys.) He
Who sitteth above the cherubim washed the feet of the traitor.
8. εἰδὼς ὁ "Incors ὅτι πάντα δέδωκεν αὐτῷ ὁ Πατὴρ els τὰς
χεῖρα: Observe εἰδὼς repeated. See v. 1. He knew that His hour
was come; He knew that the Father has given all things into His
hands. He was conscious of man’s ingratitude and of His own glory ;
and yet He did what He did now.
he Evangelist says this in a spirit of astonishment at Christ's
humility, into whose hands the Father had fib all things, the
traitor, and all His enemies and persecutors. (Chrys.)
The traitor was delivered into the hands of Him Whom he be-
trayed, and under Christ's controlling power, the evil done by the
traitor was so done by him that cc which he designed not, was
elicited from it by Christ. Our Lord knew what He Himeelf was
doing for His friends, in patiently availing Himself of His enemies.
The Father had so given all things into His hands; even the worst
Shing, ior use of them.
e Evangelist being about to describe Christ's humility, first
speaks of His exaltation, in order that we may remember from what
a height of glory and majesty He stooped down to do the work of a
servant. God gave all things into His hands, and yet He washed
the feet of His Disciples, even of Judas, whom He foreknew as about
to betray Him. (Cp. Origen, Aug., Gregor. Moral. iii. c. xii.)
4, ἐγείρεται ix τοῦ δείπνου] ἐγείρεται, prosent tense. So
τίθησι, βάλλει, ἔρχεται, λέγει : the whole is described and pre-
sented to the eye, with the graphic liveliness of a picture.
— ἐκ τοῦ δείπνου] He rises from the supper. By the word
δεῖπνον, St. John refers the reader's mind to δεῖπνον, the great
δεῖπνον, the δεῖπνον Κυριακόν, the Lord's Supper, just instituted
by Christ, and described by the preceding Evangelists. This act just
took place soon after that Institution.
— τίθησι τὰ ἱμάτια --- ἑαυτόν] ἰωάτια, His upper garment.
(See on Matt. xxvi. 65.) He lays aside His outer attire, and takes a
λέντιον (linteum).
He did not wash them before they had reclined, but afer; He
then rises (Chrys., see on v. 2) and girds himeclf; that is, He appears
before them as a δοῦλος, or servant. Luke xii. 37; xvii. 8,
where He says, “He shall gird Himeelf, and will come forth and
serve them,” and “gird thyself, and serve me, till I have eaten.
Doth he thank that servant?”
And to wash the fect was to perform a servile act, especially of
women, See | Sam. xxv. 45, “ Let thine handmaid be a servant to
wash the feet of thy servants.” Luke vii. 38. 1 Tim. v.10. Cp. Kuta,
here, who says, ‘“‘ λέντιον, linteum, vox Hellenistarum Latio originem
suam debens, que etiam in scriptis Rabbinorum occurrit, qui utuntur
vocabulis mraz) et mor. Clemens Alex. Pedag. ii. 3, pro hac
voce, σάβανον adhibuit: καὶ τοὺς πόδας ἔνιπτε αὑτῶν σαβάνῳ
περιζωσάμενος.
“ Erat autem lotio pedum proprié opus servile. Schemoth Rabba
sect. 20, fol. 119, qualis est consuetudo omnis terre? Resp. Quisquis
emit servos, ut se lavent, ungant, vestiant, gestent, et lucem praferant :
vid. Lightfootus et Scheetigenius ad h.1. Suet. Calig. c. 26, nthilo
reverentior leniorque erya senatum: quosdam summis honoribus func-
tos—ad stare succinctos linteo passus est.”
Each of these actions was srebolica. Heng in the form of
God, He had divested Himself of His royal robe of heavenly dignity
and glory, and “ made Himself of no reputation, and took upon Him
rm of @ servant" (Phil. ii. 7); and as He said Himself (Luke
xxii, 27), “1 am among you as he that serveth.” Ho pours out tater
to wash His disciples’ feet. And He was about to pour out His blood
to cleanse us from sin. He wipes the feet of His Disciples with the
towel with which He was girded. And He refreshes us by the Flesh
with which He clothed Himself for our sakes. His Passion is our
Purification. He commended to us humility by His example. We
should have been lost for ever through pride, unlese God humtUtin,
Himself had found us and saved us. (Luke xix. 10.) We ἢ
perished by following the pride of our Deceiver; let us, now that we
are found, follow the humility of our Saviour. (Cp. Aug.)
δ. βάλλει ὕδωρ els τὸν νιπτῆρα] He does not employ any one
else to do these menial works, but performs them all with His own
Hand. (Chrys.) He alone cleanses us from sin.
— νίπτειν τοὺς πόδας τῶν μαθητῶν] When the feet of the
Disciples were washed by Christ, then it might be said that what was
spoken prophetically of the Apostles was fulfilled, “‘ How beautiful
are the feet of them that preach the Gospel of peace!" (Iss. lii. 7.
Rom. x. 15.) (Origen.) On these incidents see Williams, Holy
Week, pp. 392420,
6. σὺ μοῦ νίπτεις τοὺς πόδας: Not νίπτεις τοὺς πόδας μοῦ.
The pronouns σὺ and μοῦ are emphatic; Peter speaks in reverential
awe; but yet, such is our ignorance, when we Soak ποδὶ ourselves, we
are apt to decline what is best for us. (Cp. Oriyen.)
Ἴ. ὃ ἐγὼ ποιῶ σὺ οὐκ οἷδας ἄρτι] Our Lord intimates that there
was something mystical in this act. (See on v. 4.)
The word νίπτω is repeated eight times in these first fourteen
verses. The Evangelist dwells upon it as containing a divine truth
of great importance.
. οὐ μὴ---εἰς τὸν αἰῶνα] On this phrase, see viii. 51, 52.
— ἐὰν μὴ νίψω σε, οὐκ ἔχεις μέρος μετ᾽ ἐμοῦ) If 1 wash not
thy feet, i.e. if I cleanse not thy affections, so that thou mayest walk
es at thou hast no share in Me and My glory. (Origes.) The
unholy cannot enter into the mansions above, but only they who have
their conscience cleansed by love of Christ, and are sanctified by the
Spirit in holy baptism. (Cyri .)
10. ὁ λελουμένος ob χρεΐαν ἔχει ἣ τοὺς πόδας νίψασθαι] These
words cannot be understood of bodily washing, they must be inter-
preted spintally:
Observe λελουμένος and νίψασθαι. One total, the other partial.
He that hath been washed (says Aug.) by the waters of Baptism,
λελουμένος λουτρῷ παλιγγενεσίας (Tit. iii. 5. Epb. v. 26. Heb,
x. 22), is wholly washed, and needeth not but to wash Ais feet. That
is, because after his Baptism he lives in the world, his affections are
sullied by intercourse with it, and contract dust and mire in his dail
walk amid the cares and pleasures of life, he must therefore cleanse his
affections; “‘for if we say we have no sin, we deceive ourselves, and
the truth is not in us; but if we confess our sins, He is faithful and
just to forgive us our sins, and to cleanse us from all unrighteousness *
(1 John i. 9). Cp. Burgon, p. 550.
He Who is ever making intercession for us (Heb. viii. 25), daily
washes our feet; and we have daily need of washing our fect, that ie,
of directing the pe of our spiritual steps, as we confess in the
Lord's Prayer, "" Forgive us our trespasses" (Matt. vi. 12).
ST. JOHN XIII. 11—21.
261
ov χρείαν ἔχει ἣ τοὺς πόδας νίψασθαι, ἀλλ᾽ ἔστι καθαρὸς ὅλος. Καὶ ὑμεῖς
καθαροί ἐστε: ἀλλ᾽ οὐχὶ πάντες"
2 N , 3
εἶπεν, Οὐχὶ πάντες καθαροί ἐστε.
Mt Seu γὰρ τὸν παραδιδόντα αὐτόν' διὰ τοῦτο tver. 18.
ch. 6. 64, 70, 7].
& 18. 4.
2 °Ore οὖν ἔνιψε τοὺς πόδας αὐτῶν, καὶ ἔλαβε τὰ ἱμάτια αὐτοῦ, ἀναπεσὼν
116
πάλιν εἶπεν αὐτοῖς, Γινώσκετε τί πεποίηκα ὑμῖν ; (nr) 15." Ὑμεῖς φωνεῖτέ pe, grer- 6.9.
ὁ διδάσκαλος, καὶ ὁ Κύριος" καὶ καλῶς λέγετε, εἰμὶ γάρ.
ἔνιψα ὑμῶν τοὺς πόδας, ὁ Κύριος καὶ 6 διδάσκαλος, καὶ ὑμεῖς ὀφείλετε ἀλλήλων
Ὑπόδειγμα γὰρ ἔδωκα ὑμῖν, ἵνα καθὼς ἐγὼ ἐποίησα | Luke 22. 27.
(Gz) 16 ©’ Apa ἀμὴν λέγω ὑμῖν, οὐκ ἔστι δοῦλος μείζων κχ εν. 15. 20.
νίπτειν τοὺς πόδας. 15“
ὑμῖν, καὶ ὑμεῖς ποιῆτε.
τοῦ κυρίον αὐτοῦ, οὐδὲ ἀπόστολος μείζων τοῦ πέμψαντος αὐτόν.
=) δ Οὐ περὶ πάντων ὑμῶν λέγω'
» , 3 2S a ᾽ς.»
οἴδατ. €, μακαρίοι ἐστε ἐαν TOLNTE αντα.
att. 23. 8, 10.
117 3 >
() > Εἰ οὖν ἐγὼ τς τον τς
1 Pet. 5. 5.
Matt. 10. 24.
1} Εἰ ταῦτα Lakes. 0.
ἐγὼ οἶδα obs ἐξελεξάμην" ἀλλ᾽ ἵνα ἡ γραφὴ πληρωθῇ, " Ὁ τρώγων μετ᾽ ἐμοῦ mrasi.s.
Ὶ ¥ a 39 3 3 ‘ , 4 a
τὸν ἄρτον ἐπῆρεν ἐπ᾽’ ἐμὲ τὴν πτέρναν αὐτοῦ"
πρὸ τοῦ γενέσθαι, ἵνα ὅταν γένηται πιστεύσητε ὅτι ἐγώ εἰμι.
19 0% 4,) ἃ 4, SLE h. 14. 29.
Am ἄρτι λέγω ὑμῖν πον.
(292) 3 ο᾿Αμὴν o Matt. 10. 40.
ἀμὴν λέγω ὑμῖν, Ὁ λαμβάνων ἐάν τινα πέμψω ἐμὲ λαμβάνει: ὁ δὲ ἐμὲ λαμβάνων
λαμβάνει τὸν πέμψαντά με.
ch. 12. 27.
att. 26. 21.
\ Mark 14. 18.
(Gv) 2? Ταῦτα εἰπὼν ὁ ᾿Ιησοῦς ἐταράχθη τῷ πνεύματι, καὶ ἐμαρτύρησε καὶ Mie oe a
They who are washed with the Baptism of Christ, and have their
feet washed by Him, have a capacity to receive the cleansing graces
of the Holy Ghost. (Cp. Origen.)
wvatté με, ὁ διδάσκαλος] On this use of the nominative,
see Luke xix. 29. 1 Sam. ix. 9, τὸν προφήτην ἐκάλει ὁ λαὸς, ὁ
βλέπων. (Winer, p. 164.)
14. εἰ οὖν ἐγώ] Christ, as Lord, washed the feet of His servants;
as Master or Teacher, He washed the feet of His Disciples, and gave
them a lesson in both Tespects.
Observe how the Word of God humbled Himeelf. Abraham
ve water to the three men (Gen. xviii. 4); Joseph did the same to
is brethren (Gen. xliii. 24); but neither of them did to them what
Christ did to His Disciples. (Origen, who quotes Matt. xi. 29.)
— ὀφείλετε ἀλλήλων νίπτειν τοὺς wodas] This is not usually
done by Christians literally, and is to be understood figuratively.
(Origen.) Sometimes it is done when Christians receive their bre-
thren in ig apes (1 Tim. v. 10). It is done aipery when we
confess our faults to each other (James v. 16), and ask forgiveness
one of another (Col. iii. 18). It is also done by those who are com-
petent to teach others by Christian doctrine; they wash their feet and
make them clean by leading them from the impure ways of sin into
the peth of God's commandments. (Cp. Aug., Origen.)
16. οὐ περὶ πάντων ὑμῶν λέγω] For He had said, “Ye are
clean, but not all” (xiii. 10,11). Judas had been washed by Christ,
but was not clean, as it is said, “ Let him that is filthy be filthy etiil”
(Rev. xxii. Be The Eleven, when washed by Jesus, became more
clean; but Judas, who was unclean, and into whom Satan had
entered after the sop (xiii. 2), became more unclean. (Origen.)
— ἐγὼ οἷδα obs ἐξελεξάμην] Cp. John vi. 71. He does not
openly neues the traitor, but speaks to his conscience, in order to
show him that He knows his secret thoughts, and to deter him from
his sin against One who thus proves Himself to be God.
— ἵνα ἡ γραφὴ πληρωθῇ] that the Scripture might have its full
and fizal accomplishment. on Matt. i. be
St. Matthew's formula of quoting the Old Testament is ἵνα or
ὅπως πληρωθῇ, or τότε ἐπληρώθη τὸ ῥηθὲν, which he uses ten
times (i. 22; ii. 15.17.23; iv. 14; viii. 17: xii. ΤᾺ xiii. 35; xxi. 4:
xxvii. 9), and which is never used by St. John, who employs the form
ἵνα ἡ γραφὴ πληρωθῇ four times (xiii. 18; xvii 12; xix. 24. 36).
St. Matthew wrote specially for the Jewish Nation, to whom the
Word of the Old Testament was delivered vied voce ; St. John wrote
for those to whom it was a written volume.
— ὁ τρώγων wer’ ἐμοῦ τὸν ἄρτον] Ps. xli.9. St. John gives
ry Paige of the text, which is, ‘he that eateth my bread.’ See
above, xii. 39.
This is said in order that we may not be irritated by injuries
from our friends, when we remember what Christ suffered from one
who ate of His Bread in the Lord's Supper. eta ibid. and Aug.)
It is also corrective of the spirit of ambition and rivalry which showe
itself in the Twelve at this time, among whom there was a strife who
of them should be greatest (Luke xxii. 24), and inculcates humility
and love as the fittest accompaniments of that holy Feast.
He says ὁ τρώγων μετ᾽ ἐμοὺ τὸν ἄρτον, He that eateth
with Me the Bread, the Sacramental Bread of the Holy Eucharist.
(Cp. John vi. 54. 56. 58.)
They (says Aug.), whom Christ had chosen, ato the Lord, Who
is the Bread; Judas ate the Bread of the Lord (‘‘illi manducabant
em Dominum, ille panem Domini, contra Dominum™). They
ate Life. He ate Punishment; for the Apostle says (1 Cor. xi. 29),
“He that eateth unworthily eateth to himself damnation.” Peter
and Judas received of one bread. Peter to life; Judas unto death.
(Cp. 2 Cor. ii. 16.)
Hi ue Lord here refers to the Holy Communion just instituted by
imself,
St. John does not descrihe the Institution of that Sacrament,
because it had been already fully described in the preveting Gospels.
His silence in this particular respect, as in many others, is an
eloquent testimony to the completeness of their accounts.
He ed their Gospels to be familiar to his readers; and
writes acco ingly.
Besides, at the time when he wrote, the Holy Communion had
been administered in some places daily for many years. And by that
administration the history of its Institution was kept alive in the
minds of all Christians. In all probability the Evangelic history of
its Institution formed part of the Ritual of its celebration.
Then therefore the time was come, when our Lord's prophetical
teaching concerning the Holy Eucharist could be fully understood.
Hence the fitness of the insertion of that teaching in the Gospel of
St. John, in the sixth chapter (νυ. 27—71).
It is observable that our Lord seems to refer here to what He
had said before, as St. John records in ¢hut chapter. Compare v. 18
here with what He had said vi. 70, “Have I not chosen you twelve,
and one of you is a devil. He faa concerning Judas Iscariot,
Simon's son, who would betra im, being one of the Twelve.”
Thus He connects the Institution of the Holy Communion in the
upper room at Jerusalem with His prophetic discourse concerning it
in the Syn 6 at Capernaum.
It would seem as if St. John had specially intended, in this most
eventful part of the history of our Lord's Ministry, to make his own
silence a more emphatic comment of approral on the narratives of the
preceding Evangelists, by nut recording a single action of our Lord on
the Monday, Tuesday, or Wednesday of Passion Week. He passes
from the Triumphal Entry on Sunday to the Paschal Meal on Thurs-
β ὟΣ Nea J A th thoughts of His h
i «μβάνων Ὦ answer to the secret of His hearers,
perhaps of Judas, and of others in all time. If one whom Thou hast
chosen (v. ΕΝ will betray Thee,—if one who eats Thy Sacramental
bread with Thee will lift up his heel against Thee,—why didst Thou
choose him? Why (might Judas think) didst Thou choose me?
Do not suppose that My pu has been frustrated even in his
ministry. Whosoever receives My Apostle in My Name,—even
though he be a traitor—receiveth Me. Here is an answer to the
objection derived from Christ's choice of Judas. Here is a consola-
tion ‘to the Church in all ages when evil men bear rule in her com-
munion. See on Matt. x. 4.
21. ἐταράχθη τῷ πνεύματι] By His own will. He was troubled
because He troubled Himself. (See on John xi. 33.) He thought
on the ingratitude and treachery of Judas and of his consequent
doom; and He was now about to reveal the Traitor whom He had
foreknown in His own mind, but had not yet disclosed to His
Apostles. He was troubled by feelings of pity for him. Human
infirmity was troubled in Him by a prospect of the violence that
awaited Himself and was now about to assail Him. Christ, Who
transfigured the body of our humility to be like to His glory (Phil.
iii, 21), transfigured into Himself the affection of our weakness
through compassion for us; and when by His own will He is troubled,
He consoles us who are troubled against our will. Away then with
the arguments of Philosophers, who say that ἃ wise man is not liable
to be troubled. Let the soul of the Christian be troubled with fear
lest others perieh, with sorrow when others perish, with desire that
others may not perish but be saved, with joy when others are saved
from perishing, with fear lest we ourselves perish, with sorrow because
we are absent from Christ. And let us not despair when we are
troubled by ἃ prospect of death ; for Christ was troubled by it. Thus
262
ST. JOHN XIII. 22—30.
εἶπεν, ᾿Αμὴν ἀμὴν λέγω ὑμῖν, ὅτι εἷς ἐξ ὑμῶν παραδώσει pe. (5) 3 Ἔβλεπον
οὖν εἰς ἀλλήλους of μαθηταὶ ἀπορούμενοι περὶ τίνος λέγει. (5) 33 "Ἦν δὲ
ἀνακείμενος εἷς ἐκ τῶν μαθητῶν αὐτοῦ ἐν τῷ κόλπῳ τοῦ ᾿Ιησοῦ, "ὃν ἠγάπα
νεύει οὖν τούτῳ Σίμων Πέτρος πυθέσθαι τίς ἂν εἴη περὶ οὗ λέγει.
35 ᾿Αναπεσὼν δὲ ἐκεῖνος οὕτως ἐπὶ τὸ στῆθος τοῦ ᾿Ιησοῦ λέγει αὐτῷ, Κύριε,
ix) Ὁ ᾿Αποκρίνεται 6 ᾿Ιησοῦς, ᾿Εκεῖνός ἐστιν, ᾧ ἐγὼ βάψας τὸ
ψωμίον ἐπιδώσω' καὶ ἐμβάψας τὸ ψωμίον, δίδωσιν ᾿Ιούδᾳ Σίμωνος ᾿Ισκαριώτῃ.
(x) 3 Καὶ μετὰ τὸ ψωμίον τότε εἰσῆλθεν εἰς ἐκεῖνον ὁ Σατανᾶς. λέγει οὖν αὐτῷ
6 ᾿Ιησοῦς, Ὃ ποιεῖς, ποίησον τάχιον. ™ Τοῦτο δὲ οὐδεὶς ἔγνω τῶν ἀνακειμένων
ἢ x ey per
ch. 31. 20.
uke 16. 22.
ταῖς 19.26
&21.7,20,24. 6 ᾿Ιησοῦς" *
ao >
τίς ἐστιν;
sch. 13. 6.
πρὸς τί εἶπεν αὐτῷ 39" τινὲς γὰρ ἐδόκουν, ἐπεὶ τὸ γλωσσόκομον εἶχεν ὁ ᾿Ιούδας,
ν ld > ae? aA 3 , [2 » > ΝΥ ε , a ΄--
ὅτι λέγει αὐτῷ ὁ ᾿Ιησοῦς, ᾿Αγόρασον ὧν χρείαν ἔχομεν εἰς τὴν ἑορτήν' ἢ τοῖς
πτωχοῖς ἵνα τὶ δῷ. ὅ9 Λαβὼν οὖν τὸ ψωμίον ἐκεῖνος εὐθέως ἐξῆλθεν: ἦν δὲ
He cheers infirm members in His Body the Church by the volun
example of His own infirmity; thus He encow Christians, if
they find themselves troubled by the prospect of death, to look on
Christ, and not to suppose themselves reprobate if they are troubled
as He was. ug.)
22. ἀπορούμενοι περὶ τίνος λέγει] See Matt. xxvi. 2]. Mark
xiv. 18. Luke xxii. 23. They were unconscious of such a sin in
themselves or others, but they believed the judgment of Christ to be
more credible than their own thoughts. (Chrys.
23. ἀνακείμενος els ἐκ τῶν μαθητῶν αὐτοῦ ἐν τῷ κόλπῳ] As he
reclined (ἀνέκειτο) at the table. See Luke xvi. 22. Thus St. John
pears of Himeelf,—viz. that Jesus loved him. Cp. xx. 2; xxi. 7. 20.
e Who loved all His Disciples, loved him especially, and made him
lean on His bosom at supper; perhaps in order that He might speci-
ally commend to us the Gospel which He was about to deliver by St.
Toha (Aug.), and which we receive from the mouth of him who
imbibed love and wisdom from the lips of Christ.
St. John does not speak of himself ty name, but in the third
στρα so St. Paul of himself (2 Cor. xii. 2). St. John was writing
for the whole world, and by mentioning his own name he might have
made his name celebrated in the world; but he shuns the mention of
his own name. “ Optabilius est amari ab Jesu, quam nomine pro-
prio celebrari.” ( Beng.)
If thou desirest to be loved by Jesus, and to recline on the bosom
of Jesus, and to know divine mysteries, imitate the innocence, and
meekness, and gentleness, the modesty and simplicity of St. John;
and receive those divine words which the Prange who leaned on
His bosom at supper drank in from the mouth of Christ. (Cp. Theoph.)
24. τίς dv εἴη] ‘ who it could be.’
25. ἀναπεσών] Elz. has ἐπιπεσὼν,--δυὶ ἀναπεσὼν is in many
MSS. Jobn was already reclining ἐν τῷ κόλπῳ (Ὁ. 23), but he now
ἀνέπεσε, i. 6. leant back, ‘more closely’ ἐπὶ τὸ στῆθος, and whis-
pered the question into the ear of His Master.
It appears from this chapter that our Lord Himself washed the
feet of His disciples after the Holy Communion, and commanded them
to wash one another's feet (v. 15).
It appears also that He did not sit nor kneel at the Holy Com-
munion, but reclined.
These incidents suggest the questions, On what grounds do Chris-
tian Churches now forbear to do the former of these acts, and require
se to do what our Lord did not do, i. 6. to keel at the Lord’s
‘able
And on what ground do they celebrate the Lord’s Supper at a
different time of day from that on which He celebrated it at its first
institution ?
For a reply to these inquiries, which have led to conflicts in the
Church in our own land, see Hooker, HI. x. xi., and Bp. Sanderson,
Lectures on Conscionce, Lect. iii. § 19, vol. iv. pp. 55. 278, and vol.
ii, 136. 159; iii. 285. 301.
ἐκεῖνον] B,E,G,H, L, M, X, and many cursives, add οὕτως,
which is not in Elz. See iv. 6.
26. βάψας τὸ ψωμίον] τὸ ψωμίον, " the sop, which 1 hold
in my hand.” ψωμίον (from Waw, rado, frango) is used by LXX
for ne (path), ‘frustum,’ a morsel. (Jud. xix. 5. Ruth ii. [4.) In
the N. T. it is only used by St. John here and 27. 30. It is now the
usual word (Wout) in Greece for 28 Ψαρὶ-ὀψάριον, ἃ word
used only by St. John in N. T. (vi. 9. 11; xxi. 9, 10. 13), is the
common word for fish.
““Ψωμίον non tanthm de frustalo paris adhibetur (et sic bh. 1.
Vulg. Syrus et Arabs hoc vocabulum intellexerunt), sed et omnis
is esculentorum frusta, sive buccellas designat. Schol. Hom. Odys.
0’, 374, Woouol σάρκες, μέλη. In versione Alexandrina Job. xxii. 7,
ψωμὸς respondet Hebr. DM) panis. Suidas: ψωμός" ὁ ἄρτος.
Etiam verbum Ψωμίζειν quo Alexandrini isterariss expresserunt
Hebraicum San Num. xi. 4. 18. Deut. viii. 8. 16. Prov. xxv. 21,
notat omnino: vescendum cibum pratere, nutrire. Hesychius:
Ψωμιεῖ" τρέφει." iste) Cp. 1 Cor. xiii. 3.
To give a ψωμίον at an Eastern Repast was an ordinary mark of
friendship, and would not have attracted any attention. It was in this
case like our Lord's word to Judas, ἑταῖρε (Matt. xxvi. 50); as Kuin.
says,— Jesum, cm offam intinctam Jude porrigeret, nil novi et in-
soliti fecisse, vel exinde patet, quoniam discipuli rem non demiraban-
tur, coll. etiam v. 26. παρ qua h. ]. leguntur, haud dubiée evene-
runt in fine ceenm Paschalis. Erat autem in more positum, ut, finitad
conf Paschali, quilibet adhuc offam agui Paschalis de carne residuo
comederet ; exinde verd nemo quicquam cibi gustaret omnind, v. Light-
foot, ad Matth. xxvi. 26, p. 476. hac off, jusculo agni Paschalis
intinct&, h. 1. sermonem esse arbitror. Jesus, qui patrisfamilias per-
sonam agebat, offam agni Paschalis singulis porrigebat, et cim
Johannes eum interrogaret, vel initium faciebat ἃ Juda proditore, vel
in porrigendis ψωμίοις ad eum ordine devenerat. Judas Jesu prox-
ime accumbens, ut videtur, Johannis interrogationem forté audierat,
aut conscientia ipsum monente suspicabatur de se agi. Quare, accepté
offa, Jesum submiss& voce interrogabat: μήτι ἐγώ εἰμι, paBBi; et
Jesus codem modo respondebat : σὺ εἶπας, Tu es, v. Matth. xxvi. 25,
sed clari voce adjiciebat verba hec: ὃ ποιεῖς, ποίησον τάχιον."
It has been sup by some (Burgon), that as John was doubt-
less next our Lord, on His right hand (vv. 23, 25), 80 Judas was on
His left hand. (Cp. Matt. xxv. 33, 34. Luke xxiii. 33.) Certainly
Judas must have been very near Jesus; for no one could have heard
the reply. (Matt. xxvi. 25.)
ὁ are not to suppose that when Judas received the sop he
received the Body of Christ, says Aug., for Christ had already dis-
tributed to all the Sacrament of His Body and Blood, and among
them to Judas, as St. Luke relates (xxii. 19—21). The act of giving
the sop was one of kindness. Judas, though admitted to the same
table with Christ, was not deterred from his design, although Christ
gave him this mark of love, which ought to have overwhelmed him
with shame. (Axy., Chrys.)
27. τότε εἰσῆλθεν ε. ἐ. ὁ carpi At first, Satan did not enter
in, but only pat ἐξ into the heart of Judas to betray his Master. (Jobn
xiii. 2.) But after the sop he entered in, and possessed Judas as his own.
Let us be on our guard against the first suggestions of Satan. If
he puts evil into our hearts and we resist not, he will enter in and
dwell there (Origen, who quotes Matt. xxv. 29. Luke x. 6. Rev.
xxii. 11, 2 Cor. vi. 15, on the effect of good things on evil men).
Hence learn how dangerous it is to receive good things ill. (Aug.)
Observe the contrast, μετὰ τὸ ψωμίον, εἰσῆλθεν ὁ Σατανᾶς,
and vv. 29, 80, λαβὼν τὸ ψωμίον, εὐθέως ἐξῆλθε. When Satan
came into him, he went out from the presence of Christ, as Cain went
out from the presence of the Lord. Gen. iv. 16. (Baurgon.)
Here also is a proof of St. John's inspiration. Who could reveal
to him the successive invisible operations of the Evil One on the heart
of Judas, except the Holy Spits Who seeth all things, even the
hidden things of darkness? The Holy Spirit alone knows all the
wiles of the Evil Spirit.
— ὃ παιεῖε, ποίησον τάχιον] ‘do more quickly.’ ‘“ Non jubet
facere, sed, si facere pertendaut, maturare. Judas ex hoc radio Omni-
scientie poterat eentire se nosci.” .
On the sense of this imperative see on ti. 19.
Our Lord did not command the deed, but prophesied,—to Judas
evil, to us good; and showed His own readinees to suffer, and His
eagerness to save. Judas delivered up Christ. Christ delivered up
Himeelf. (Gal. ii. 20.) By delivering up Chriet, Judas sold him-
self to death; by delivering up Himself, Christ delivered us from
death. (Ang.
28. οὐδεὶς ἔγνω] It a that John had asked the question
ivately, and none could believe that Judas was going out to betray
‘is Master. Ὲ
29. τὸ γλωσσόκομον εἶχεν] 866 οη xii.6. Christ had a Purse, and
kept there what was requisite for His own needs, and for the Poor,
Here is the primitive form of a Church Fund; and thence we lea
that when Christ commanded us not to be careful about to-morrow
(Matt. vi. 34), He did not forbid us to money, but He forbade
us to serve God in the hope of gaining it, or to forsake righteousness
for fear of losing it. (Awg., who refers to 1 Tim. v. 16.)
80. ἐξῆλθεν! See on v. 27.
— ἦν δὲ νύ, } A proof that Judas was present at the Holy Com-
munion which followed the Paschal feast, in the erening. On St.
John's notice of times and seasons in connexion with human actions
and in relation to Christ, see on x. 22. Some MSS. and Editions con-
nect ἦν δὲ νὺξ with what follows ; but the mention of the time is mado
more impressive by the termination of the sentence at νύξ. And tho
ST. JOHN XIII. 31—38. XIV. 1—6.
νύξ. 51: Ὅτε ἐξῆλθε, λέγει ὃ ᾿Ιησοῦς, Νῦν ' ἐδοξάσθη ὁ Υἱὸς τοῦ ἀνθρώπου,
καὶ ὁ Θεὸς ἐδοξάσθη ἐν αὐτῷ. 5" Εἰ ὁ Θεὺς ἐδοξάσθη ἐν αὐτῷ, καὶ ὁ Θεὸς ἃ
δοξάσει αὐτὸν ἐν ἑαυτῷ, καὶ εὐθὺς δοξάσει αὐτόν. ὅ3 " Τεκνία, ἔτι μικρὸν
μεθ᾽ ὑμῶν εἰμι. ζητήσετέ με, καὶ καθὼς εἶπον τοῖς ᾿Ιουδαίοις, ὅτι ὅπου ἐγὼ
ὑπάγω, ὑμεῖς οὐ δύνασθε ἐλθεῖν, καὶ ὑμῖν
δίδωμι ὑμῖν, ἵνα ἀγαπᾶτε ἀλλήλους: καθὼς ἠγάπησα ὑμᾶς, ἵνα καὶ ὑμεῖς ἀγα-
πᾶτε ἀλλήλους. © ᾽Εν τούτῳ γνώσονται πάντες ὅτι ἐμοὶ μαθηταί ἐστε, ἐὰν
ἀγάπην ἔχητε ἐν ἀλλήλοις. ὅ5 * Δέγει αὐτῷ Σίμων Πέτρος, Κύριε, ποῦ ὑπάγεις ;
> id 4 a @€ 3 aA 9 ε if > ’ A A > Lal
᾿Απεκρίθη αὐτῷ ὁ ᾿Ιησοῦς, Ὅπου ὑπάγω, ob δύνασαι μοὶ viv ἀκολουθῆσαι:
(2 5, Λέγει αὐτῷ ὁ Πέτρος, Κύριε, διατί οὐ
δύναμαί σοι ἀκολουθῆσαι ἄρτι; τὴν ψυχήν μου ὑπὲρ σοῦ θήσω. 8 "᾿Απεκρίθη
ὁ ᾿Ιησοῦς, Τὴν ψυχήν σον ὑπὲρ ἐμοῦ θήσεις ; ἀμὴν ἀμὴν λέγω σοι, οὐ μὴ
ὕστερον δὲ ἀκολουθήσεις μοι.
ἀλέκτωρ φωνήσει ἕως οὗ ἀπαρνήσῃ με τρίς.
127 AY , a ,
XIV. (1) "Μὴ ταρασσέσθω ὑμῶν ἡ καρδία: " πιστεύετε εἰς τὸν Θεὸν,
Ν > 2 A a 2 c? Lal 3 » aA , 4 ’ 3
καὶ εἷς ἐμὲ πιστεύετε. Ev τῇ οἰκίᾳ τοῦ Πατρός pov μοναὶ πολλαί εἰσιν'
3 δὲ AY t ἂν ea , ἧς , , ca 8 4 NN A
εἰ δὲ μὴ, εἶπον ἂν ὑμῖν: πορεύομαι ἑτοιμάσαι τόπον ὑμῖν. Καὶ ἐὰν πορευθῶ
Ne , ea
καὶ ἑτοιμάσω ὑμῖν τόπον, πάλιν ἔρχομαι καὶ παραλήψομαι ὑμᾶς πρὸς ἐμαυτόν'
ν Lf 2 N 323 ON ν ¢ a 4 , 9 > A ε 4 a Ἂ. εν
ἵνα ὅπου εἰμὶ ἐγὼ, καὶ ὑμεῖς ἦτε. 4 Καὶ ὅπον ἐγὼ ὑπάγω οἴδατε, καὶ τὴν ὁδὸν
οἴδατε. 5 Λέγει αὐτῷ Θωμᾶς, Κύριε, οὐκ
δυνάμεθα τὴν ὁδὸν εἰδέναι; δ" Λέγει αὐτῷ
lorification of Christ by the going out of the Tempter is aleo ren-
deri more emphatic by the connexion of ὅτε ἐξῆλθε with λέγει,
and 20 Aug.
81. viv ἐδξάσθῃ ὁ Υἱὸς τοῦ ἀνθρώπου] Judas goes out, Jesus
is glorified. The Son of Perdition out; the Son of Man is glo-
rified. Jesus, foreknowing His Disciples, had said, “ Ye are clean,
but not all; for He knew who should betray Him” (John xiii. 10);
and now that he is gone out, they remain all clean with Him Who
cleanses them. He foresees that future time of glory, when all things
that offend shall be taken away from His Church (Matt. xiii. 41);
when all the tares will be gathered up, and the eat alone will
remain ; “and the just shall shine as the sun in the kingdom of their
Father” (Matt. xiii. 43). (4x2)
He says “ the Son of Man is glorified ;" for the glory of which
He speaks is not the glory of Christ reigning as God, but the glory
now to be acquired by Him as Man, and as a reward for His suffer-
ings on the Cross (Phil. ii. 8, 9), “ by which He spoiled principalities
and powers, and made ἃ show of them openly, triumphing over them
in it (Col. ii. 14, 15); and God reconciled all things to Himself,
“having made peace through the blood of the Cross by Christ” (Col.
i. 20). (Cp. Origen.) Thus also He raises the minds of the Dis-
ciplés, which had been depressed by sorrow. (Chrys.)
88. ἐγὼ ὑπάγω] So A, B, C, Ὁ, K, L, X, and many Cursives
and Versions.— Elz. has ὑπάγω ἐγώ.
84. ἐντολὴν καινήν] Our Lord having told His Apostles that
they cannot yet come where He is, and cannot follow Him now, but
will follow Him afterwards (John xiii. 33. 36), now proceeds to point
out the way (1 Cor. xii. 31),—the marvellous way by which they
must follow Him, the way of love; and He therefore says, “ἃ new
commandment I give unto you.”
But how was it new? Was it not commanded in the old law,
“ Thou shalt love thy neighbour as thyself?” (Lev. xix. 18.) Why
then is it called a new commandment? Because, He adds, ‘as 7
loved you ;* this is a new commandment, to love, as Christ loves xs—
who were enemies and rebels against Him. And yet He died for us.
And it is new, because this love renews us, makes us new creatures,
heirs of the neto covenant, and singers of a mew suny. This love
renewed the Apostles, and renews the nations throughout the world,
and knits together a New People, namely, the body of the newly-
married Spouse of the only-begotten Son of God; and by reason of
this New Commandment her members are eager for each other's wel-
fare; and if one member suffer, or one rejoice, the others suffer and
rejoice with it (1 Cor. xii. 26). And they love one another not as
men love men, but as children of God and brethren and sisters in
Christ, with the love with which Christ loved us. (Cp. Aug., Chrys.)
And what did He love in us?—God ; not Whom we in us,
but that we might have Him in us. So let us love our brother that
he may have God in himself. He who loves his neighbour with a
spiritual and divine love, as Christ loved us, what does he love in
him but God? (Axg.) By loving God in man our life is hid with
Christ in God, and love thus becomes a death to the world and a life
unto God. This love overcame the world and is stronger than death,
35. ἐν Τούτῳ γνώφονται Here is the true “ Note of the Church,”
Love ; Love of God and of Man in God and for God. “ What,” says
Grotius, “would the Apostles say, if they heard men propounding
almost any other ‘ notes of the Church’ than that which was given by
uch. 17. 1, δ, 6.
7 runt rs 34. Fe
3 ν᾽ 34 νυ» ἣ Α . 31. ἃ 14. 19,
λέγω ἄρτι. Ἐντολὴν καινὴν ἃ 16. 16.
Pe ἢ weh. 15. 12, 17.
Lev. 19. 18.
1 Jobn 2. 7, 8.
& 8.1].
y Matt. 26. 84.
Mark 14. 30.
Luke 22. 84.
a ver. 27.
beh. 20. 29.
1 Pet. 1. 8.
ς Ps. 36. 7—9.
ἃ 23. 6. ἃ 31. 4.
Heb. 12. 22.
Rev. 3. 12.
d ver. 18.
ἃ 17, 24.
ch. 12. 26.
Heb. 6. 20.
e Heb. 9. 8.
οἴδαμεν ποῦ ὑπάγεις. καὶ πῶς 510. 19. 20.
ὁ ᾿Ιησοῦς, ᾿Εγώ εἶμι ἡ ὁδὸς, καὶ δὴ ἧς
Christ?” Christ does not say that they shall be known to be His
Disciples by their power of working miracles, but by Love. (Theoph.)
86. οὐ δύνασαι μοὶ νῦν ἀκολουθῆσαι" ὕστερον δέ] Thou canst
ποῖ now be a Peter, for the Petra (or Rock) has not yet consolidated
thee with His Spirit; but thou shalt follow Me by dying on the
cross, as I shall die for thee. (Axg.) See on John xxi. 18, 19.
87. τὴν ψυχήν μον ὑπὲρ cov θήσω] Peter imagined that he
would lay down his life for Christ; whereas Christ had come to lay
down His life for all, among whom was Peter. Peter imagined that
he could precede his Guide. Presumptuous supposition! It was
necessary that Christ should first lay down His life for the salvation
of Peter, before Peter could be able to lay down his life for the
Gospel of Christ. .But when Christ had died for Peter, and re-
deemed him by His own Blood, and had risen from the dead, then
Peter was able to follow Christ, even to the cross. (Axg.)
Cu. XIV. 1. μὴ ταρασσέσθω) This discourse was uttered at table
after the celebration of the Lord's Supper. (See v. 31.)
— πιστεύετε ale τὸν Θεὸν, καὶ εἰς ἐμὲ w.] A proof of Christ's
Divinity. The word πιστεύειν, followed by εἰς and an accusative,
when said of a in the N. T., is never applied to ἃ man, but
only to God. (See Vorst. de Hebr. p. 676.)
If ye believe in God, ye must also believe in Me; because I am
God. 6 prospect of My death makes you fearful. I have taken
the form of a servant, but I am in the form of God (Phil. ii. 6). As
God I will raise Myself, Who am Man. Let not therefore your
heart be troubled. (Axg.)
3. μοναὶ πολλαί μοναί, ‘mansiones ;* for there alone we have a
. continuing city, μένουσαν πόλιν (Heb. xiii. 14).
One of Christ's Disciples may be more holy, more wise, more
righteous than another; but none of His Disciples will be excluded
from that paternal house where every child of God will have a man-
sion ῥιορογβομοὰ to the use he has made of the grace given him in
this life. The term ‘many mansions’ signifies that there will be
different degrees of felicity in the same eternity, as there are stars
differing from one another in glory, in the same sky, ‘So is the
Resurrection of the dead" (1 Cor. xv. 41, 42).
See above on Luke xix. 17.
So God will be all in all; and since God is Love, the effect of
Love will be that what each has severally will be common to all;
there will be no envy arising from disparity of glory, since the unity
of love will reign in all. (Awg.)
— πορεύομαι ἑτοιμάσαι τόπον ὑμῖν] Christ πορεύεται, takes a
journey, to γι aplace for us. Let Him then depart; let Him
ascend and not be visible to the bodily eye; let him be hidden from
it, that thus He may be seen by the eye of faith ; and being s0 seen,
may be desired; and being desired, may be for ever; the
desire of our Love is the pre ion of our house in heaven. (Awg.)
3. πορευθ} Shall have made My journey from earth to heaven.
See xiv. 12. 28; xvi. 7.
— καὶ ἑτοιμάσω] A,B, E, 6, H, K, and many curive MSS,
omit καί.
6. ἐγώ εἶμι ὁ ὁδὸς, καὶ ἡ ἀλήθεια. καὶ ἡ ζωή] “ Via, Veritas,
Vita.” From the verb of existence, εἰμὶ, as used here and in other
places of St. John’s Gospel, St. Athanasius (p. 329) infers the eter-
nal existence of Christ, ἐν τῷ εἰμι τὸ ἀΐδιον τοῦ υἱοῦ σημαίνεται.
264
fch. 8. 19.
ST. JOHN XIV. 7—16.
ἡ ἀλήθεια, καὶ ἡ ζωή: οὐδεὶς ἔρχεται πρὸς τὸν Πατέρα, εἰ μὴ δι’ ἐμοῦ. 7‘ Εἰ
ech. 16.26, 2. ἐγνώκειτε μὲ, καὶ τὸν Πατέρα μον ἐγνώκειτε av " καὶ ἀπ᾿ ἄρτι γινώσκετε αὐτὸν,
καὶ ἑωράκατε αὐτόν. ὃ Λέγει αὐτῷ Φίλιππος, Κύριε, δεῖξον ἡμῖν τὸν Πατέρα,
hb οἷ. 12. 45.
iver. 20.
ch. 10. 32, 36, 88.
λέγεις, Δεῖξον ἡμῖν τὸν Πατέρα ;
καὶ ἀρκεῖ ἡμῖν. 5" Λέγει αὐτῷ ὁ ᾿Ιησοῦς, Τοσοῦτον χρόνον μεθ᾽ ὑμῶν εἰμι,
καὶ οὐκ ἔγνωκάς με, Φίλιππε; ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν Πατέρα: καὶ πῶς σὺ
10' οὐ πιστεύεις ὅτι ἐγὼ ἐν τῷ Πατρὶ, καὶ ὃ
Πατὴρ ἐν ἐμοί ἐστι; Τὰ ῥήματα ἃ ἐγὼ λαλῶ ὑμῖν ἀπ’ ἐμαυτοῦ οὐ λαλῶ: ὁ δὲ
AY e 3 3 Ν fa a8 a . » ll U4 ld @ 2 A 3 a“
Πατὴρ ὁ ἐν ἐμοὶ μένων αὐτὸς ποιεῖ τὰ ἔργα. Πιστεύετέ μοι ὅτι ἐγὼ ἐν τῷ
Ν Noe ‘ 3 > a > δὲ AY ὃ Ἀ »»ν aN , , 12 3 AY
Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί: εἰ δὲ μὴ, δια τὰ ἔργα αὑτὰ πιστεύετέ μοι. Apnv
jeh. 15. 7, 16.
& 16. 23, 34.
TJobn 5.14. +
k ver, 21. 23.
ch. 15. 10.
1 John 2. 3.
ἃ 5. 3.
15 k
T-am the Way by which you desire to go; the Truth to which
you desire to come; the Li/e in which you desire to remain.
The eternal Word, Who being ‘with the Father, is the Truth
and the Life, became the Way to us by taking our nature. Walk
therefore in Him Who is Man, that you may come to Him Who is
God. (Aug. Serm. 141.) He Who is the Way cannot lead us
astray; He Who is the Truth cannot deceive us; He Who is the
Life cannot desert us in death. lat de Trin. vii.9. Chrys.) He
" τς Way—by Doctrine, by ple, by Suffering (Heb. x. 20),
rayer.
7 You need not inquire for the Way. He Who is the Way has
come to you. Arise and walk. Walk in the Way. rag ταις but
do not run ἐπ the Way. It is better ‘clandicare tn vid,’ to run
out of the Way. (Aug. Serm. ibid.)
He said before, ‘“ No one can come to Me except the Father
which hath eent Me draw him” (John vi. 44). He now says, ‘“‘ No
one can come to the Father but by Me,” making Himeelf equal with
the Father. “Jf ye had known Me, ye would have known the
Father.” They had known Him, but not rightly : but afterwards the
Holy Spirit would come and give them true knowledge; and there-
fore He adds. “hereafter ye shall know Him.” (Chrys.; see also
Aug. Serm. 141, 142.)
. τοσοῦτον χρόνον μεθ᾽ ὑμῶν εἰμι) To walk on the waves, to
command the winds, to forgive sins, to raise the dead ; these are acts
of God, and were done by Christ in the presence of His Disciples.
He therefore reproves Philip because he had seen Christ do these
things, and yet did not recognize the Divine nature dwelling in Him
Who had faked the nature of man. (Hilury. de Trin. vii.)
— οὐκ ἔγνωκάς με] He says, ‘kaoten Me; i.e. perceived My
Divinity by My works. Philip saw Christ's Body, but he did not
yet know Him as God. Philip thought that he had seen the Son of
God, because he had seen His body: and he now wished to sec the
Father, but Christ tells him that he had not yet seen, i.e. known, the
Son aright; and if he did see Him aright, i. e. as God, he would see
the Father, Who is consubstantial with the Son. (Cirys.)
— ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν Πατέρα] Some have perverted
these words into an occasion of the Sabellian Heresy. (Chrys.) On the
ill use made of them by the Noetian School at Rome, under Zephy-
rinus and Calli-tus, see St. Hippolytus, Philosophumena, p. 289, ed.
Miller, and the present Editor's notes, p. 261, and cp. £ Hippol,
c. Noet. § 7, where he vindicates the true sense of this text. See also
St. Cyril here.
He that hath seen Me, hath seen the Father. Not that I am
both Father and Son (the Error of the Patripassians, and Noctians,
and Sabellians), but because the Son is coequal with the Father.
He reproves Philip for desiring to see the Father, as if the Father
were greater than the Son, and use Philip did not know the Son
aright, in that he thought that another Person was greater than the
Son. Therefore our Lord said, " Dost thou not believe that I am in
the Father and the Father in Me?” (Aug.) We acknowledge the
nature of God subsisting in Christ, since God is in God, and there is no
other God besides Him Who is in God. (Hilary, de Trin. v.) He who
sees My divine substance, sees the substance of the Father. Whence
it is clear that Christ is not a creature, for they who see the creature
(ok not God. Christ is therefore consubstantial with the Father.
8.)
10. ἀπ᾽ ἐμαυτοῦ οὐ λαλῶ] i.e. nothing contrary to, or indepen-
dent of, My Father. (Chrys. ah John xvi. ἴδ) ie
11. ἐν éuoi] Elz, adds ἐστι, but this is not in A, B, D, E, K, L,
, 8, X, and many Cursive MSS. and Versions.
— διὰ τὰ ἔργα αὐτὰ πιστεύετέ μοι] Not only for those which I
do on earth, when present in My human nature, but for those works,
which after My Ascension, I shall enable others to do, thus showing
My divine power, and coequality with the Father. (Chrys., Aug.)
. μείζονα στυύτων ποιήσει) Behold the power of the only-
begotten He, when absent from Earth in body, can give to
> ‘ id ea ε 4 3 2 A ἈΝ » a 2 AN aA 3 a ,
ἀμὴν λέγω ὑμῖν, ὁ πιστεύων εἰς ἐμὲ, τὰ ἔργα ἃ ἐγὼ ποιῶ κἀκεῖνος ποιήσει,
καὶ μείζονα τούτων ποιήσει, ὅτι ἐγὼ πρὸς τὸν Πατέρα μον πορεύομαι,
128) 18} λον ἂν ed 2 A 3 , a , mare ὃ ἕξ a
(3) 15) καὶ 6 τι ἂν αἰτήσητε ἐν τῷ ὀνόματί pov, τοῦτο ποιήσω' ἵνα δοξασθῇ
ε A > na ca 14 > , > Ld 3 A? ld ’ 2 AN 4
ὁ Πατὴρ ἐν τῷ Υἱῷ. Ἐάν τι αἰτήσητε ἐν τῷ ὀνόματί μον, ἐγὼ ποιήσω.
᾿Εὰν ἀγαπᾶτέ με, τὰς ἐντολὰς τὰς ἐμὰς. τηρήσατε'
τὸν Πατέρα, καὶ ἄλλον Παράκλητον δώσει ὑμῖν, ἵνα μένῃ μεθ᾽ ὑμῶν εἰς τὸν
16 ΣΝ 9 ,
καὶ ἔγω ἐρωτήσω
others the ability to do greater worke than He Himself did while
He was on earth. And by adding, “ Whatsoever ye shall ask in My
News T will do,” He aes τὰν ee other woe would be gone
Ὁ is own power. (Cp. Theoph. at are these greater works ?
Such as the healing of the sick by the shadow of Peter (τ v. 15),
and by handkerchiefs from the body of Paul (Acts xix. 12), and the
speaking in new tongues (we do not hear that Christ ever epoke
in a foreign language), and the conversion of the world by their
means.
Christ, in heaven, did these things by means of His Disciples on
earth; He enabled them to do them. He did more when He preac
by them after His Ascension than He had done by speaking in person
to those who heard Him on earth. (Cp. Aug.) He says, “because I
go to the Father,” for these mighty Works were due to the gift of
the Holy Ghost. which He obtained for His Church by suffering, and
which He received on His Ascension and Session at the right hand
of the Majesty on High, when He had gone to the Father.
“ He that believeth in Me shall do greater works than those which I
do here.” See the ate) of Faith! As the Apostle says, “ Τὸ him that
believeth on Him that justifieth the ungodly, his Faith is counted for
Righteousness” (Rom. iv. 5), that is, it justifies him; it is the hand
which applies the merits of Christ for the forgiveness of our own
sins, and for our acceptance with God. Herein we do the work of
Christ, for to believe in Christ is the work of Christ. And to be
Justified is more than to be created. This is the work done when the
ungodly is justified, and his faith is counted to him for righteousness,
This work is wrought by Christ in him, but not without him, and
this is α greater work than even to create heaven and earth. For
heaven and earth will pass away, but the Justification and Salvation
of God's elect abideth for ever. And Christ inspires us with lively
hope when we pray to Him, by adding, " Because J go to the Father ;
and, “ Whatsoecer ye ask in My Name, I will do it.” (Cp. Aug.)
18. ἐν τῷ ὀνόματί μου] Hence the Apostles said when working
miracles, “In the Name of Jesus of Nazureth, rise and walk.” (Acts
iii. 6.) He, sitting in heaven, wrought all the miracles which were
worked by their agency on earth; “the Hand of the Lord was with
them ἥ rice) them to do what they did. Acts iv. 30; xi. 21;
xiii. 11. rys.
14. i g ποιήσω] ἐγὼ isemphatic. ‘“ Whatsoever ye ask in My
Name 7 will do it;” in My Name, i.e. in submission to My Will;
and conducive to your own salvation and to God's glory, which are
purposed by My Will. St. Paul asked that the thorn in his flesh
might be removed (2 Cor. xii. 8), but his
because it was more expedient for him that
bear it. (Cp. Aug.)
16. ἄλλον Παράκλητον
καλεῖν, παράκλησις, ani
Kuin., who says :—
“Varie sunt verbi παρακαλεῖν significationes. Notat proprid
advocare, arcessere, ut Act. xxviii. 20. Xen. Mem. ii. 10, 2, qui usus
verbi latiis patet, et de quovis genere advocationis παρακλήσεωε
adhibetur, ut de diis, qui in mln vocantur aon H. Gr. ii. 4. 10, de
amicis atque juris peritis, qui, cim quis in judicium vocatus erat,
solebant adricari, παρακαλεῖσθαι, h.e. ee ut de causs&i delibe-
rarent, consilia darent, ix judicio t, atque honoris caussa, in
subsellio ejus, qui accusatus esset, sederent; ponitur etiam de putroris
caussarum sive ibus, qui ad causeas defeudendss advocatan-
“ Porro significat: monere, cohortari Act. xx. 2, coll. 31. Tit. ii.
6. Philo de Charit. p. 700, B. de Mose adhortante Josuam, ad rem
strenué fortiterque gerendam: ἦν δὲ καὶ χρησμὸς αὐτῷ wapaxa-
λέσαι τὸν διάδοχον, de εβάετι re pauld ante usus erat verbo wap-
αἰνέσαι. Id. de Opif. M. p. 4, E. ubi Deum condidisse ait hoc
universum οὐδενὶ παρακλήτω, nemine monente.
‘““Denotat quoque rogare, obsecrare, ut Luc. vii. 4. Matth. viii,
praser was not granted
ὁ should have grace to
On the meaning of the words wapa-
παράκλητος in Greek Authors, see
ST. JOHN XIV. 17—28. 265
2A 1 A a a
αἰῶνα, 17 τὸ Πνεῦμα τῆς ἀληθείας, ὃ ὁ κόσμος οὐ δύναται λαβεῖν, ὅτι οὐ 1eh.15, m.
θεωρεῖ αὐτὸ, οὐδὲ γινώσκει αὐτό: ὑμεῖς δὲ γινώσκετε αὐτὸ, "drt παρ᾽ ὑμῖν 170 5.6.
2 a a a Ἢ
péve, καὶ ἐν ὑμῖν ἔσται. 18" Οὐκ ἀφήσω ὑμᾶς ὀρφανούς: ἔρχομαι πρὸς ὑμᾶς. Fem. &% 16 -16.
19 o
Ἂν» ΕΥ̓ Q A a . .
Ἔτι μικρὸν, καὶ ὁ κόσμος με οὐκ ἔτι θεωρεῖ, " ὑμεῖς δὲ θεωρεῖτέ με" " ὅτι ned. 15. 26.
1 John 4. 6.
2 A A \ ε Lay v4 20 > ig aA ε ld , ε ia) ν 39. A
ὼ ζῶ, καὶ ὑμεῖς ζήσεσθε. Matt. 18. 20.
ἐγὼ ζῶ, μεῖς ζήσεσθε. Ev ἐκείνῃ τῇ ἡμέρᾳ γνώσεσθε ὑμεῖς ὅτι ἐγὼ oma ἴθ.
ἐν τῷ Πατρί μον, καὶ ὑμεῖς ἐν ἐμοὶ, κἀγὼ ἐν ὑμῖν.
19) 2] Ὃ 2 ae ὦ ἧς p 2 Cor. 5. 6—
(1) 7 Ὁ ἔχων τὰς ἐντολάς Heb. 13. 13."
Ν aA ν A
μου καὶ τηρῶν αὐτὰς ἐκεῖνός ἐστιν ὁ ἀγαπῶν pe 6 δὲ ἀγαπῶν μὲ ἀγαπηθήσεται 4) Pet) ©
& 10 28.
ε" A , Q
ὑπὸ τοῦ Πατρός pov καὶ ἐγὼ ἀγαπήσω αὐτὸν, καὶ ἐμφανίσω αὐτῷ ἐμαυτόν. £15.46.
Col. 8. 8, 4.
180 a
(1) 3 "Δέγει αὐτῷ ᾿Ιούδας, οὐχ ὁ ᾿Ισκαριώτης, Κύριε καὶ τί γέγονεν, ὅτι, στ. 5.5, 10,11.
r Matt. 10. 3.
ea aA A
ἡμῖν μέλλεις ἐμφανίζειν σεαντὸν, καὶ οὐχὶ τῷ κόσμῳ ; 353 "᾿Απεκρίθη ᾿Ιησοῦς Lares. 16.
8 Rev. 8. 20.
Α Aa 2 ,
καὶ εἶπεν αὐτῷ, "Edy τις ἀγαπᾷ με, τὸν λόγον μου τηρήσει ‘Kal ὁ Πατήρ pov tch. 12.2.
3 , 2 N Α
ἀγαπήσει αὐτὸν, καὶ πρὸς αὐτὸν ἐλευσόμεθα, καὶ μονὴν παρ᾽ αὐτῷ ποιήσομεν.
& 16. 26, 27.
ἃ 17. 26.
2 Thess. 3.16,17.
181 a a
(+) 4 ὁ μὴ ἀγαπῶν pe τοὺς λόγους pov οὐ τηρεῖ: Kal ὁ λόγος ὃν ἀκούετε οὐκ ' 39.55.1.
ἔστιν ἐμὸς, ἀλλὰ τοῦ πέμψαντός με Πατρός. 35 Ταῦτα λελάληκα ὑμῖν παρ᾽
ean id
ὕμιν μένων.
“a , a“ a
ἐν τῷ ὀνόματί μου, ἐκεῖνος ὑμᾶς διδάξει πάντα, καὶ ὑπομνήσει ὑμᾶς πάντα
(2) 35" Ὁ δὲ Παράκλητος, τὸ Πνεῦμα τὸ ἅγιον, ὃ πέμψει 6 Πατὴρ υτλκο ss. 49.
h. 15, 26.
& 16.7.
ἃ εἶπον ὑμῖν. 51" Εἰρήνην ἀφίημι ὑμῖν, εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν: οὐ τ Roms.
‘ ε , 2 AN a ean AY ig e ΄- e ’, : —5.
καθὼς ὁ κόσμος διδωσί ἐγὼ δίδωμι ὑμῖν. “Μὴ “ταρασσέσθω ὑμῶν ἡ καρδία, Bia!
μηδὲ δειλιάτω. Ἡκούσατε ὅτι ἐγὼ εἶπον ὑμῖν, Ὑπάγω καὶ ἔρχομαι πρὸς 1 thes. 3. 16.
w ver. 3. 18.
ὑμᾶς. Ei ἠγαπᾶτέ pe, ἐχάρητε ἂν, ὅτι πορεύομαι πρὸς τὸν Πατέρα: ὅτι ὁ en. 10. 5.
ὅ. Thomas Mag. παρακαλῶ" τὸ προτρέπω, ὡς ἐπὶ τὸ πολύ.
καὶ παράκλησιο, ἡ προτροπή᾽ ἅπαξ δὲ καὶ τὸ δέομαι.
μὰ A Judzis Grecé loquentibus ita quoque usi batur, ut esset,
consolari, exhilarare, v. τοὺς ὁ. Ps. xxii. 5; xciii. 19. 2 Cor. i. 4:
ef. not. ad Luc. ii. 25, Et in liberis N. T. interdum ctiam eo signifi-
catu legitur, ut sit docere, veluti 1 Thess. ii. 11; iii. 2. Tit. ii, 15,
1 Tim. vi. 2.
__ “Gruce dicitur παράκλητος advocatus, quem in auxilium voca-
vimus, ut nobis adsit ops , adjutor, v. Rewkii Ind. Gr. Demosth.
8. παρακαλεῖν et παράκλητον, add. Dionys. Halic. 10, p. 717, ed.
Sylburg. ὅσοι μὲν ἦσαν ἀκέραιοί τε καὶ τῶν τὰ δίκαια λεγόντων.
In libris autem Rabbinorum commutentur inter se nomina patroni et
paracleti γ Ὁ ἼΓῸ et prep.”
The word παράκλητος, as used in the N. T., represents two
Hebrew words;
OND (menachem), ‘a Comforter,’ for which the LXX had used
παρακλήτωρ in Job xvi. 2: ef. Zech. i. 13. One of the Names of
the Messiah was Menahem. See Lightfoot, who refers to Luke ii.
25, the consolation of Israel,
YM (melits), an Interpreter or Mediator, for which the Chaldee
Paraphrasts use wp w (praciit), ie. παράκλητοι. (Job xvi. 20;
xxxiii. 23. Cf. Buxtorf, Lex. Talm. p. 1843.) Hence παράκλητον
sometimes signifies, as here, one who consoles or comforts, by counsel
and aid (see below, xv. 26), and sometimes one who mediates or
7 , and presents petitions to another, as an Iniercessor.
Some have shempled to limit the sense of παράκλητος in the
New Testament to ‘ Advocatus,’ or ‘ Adjutor.’ But the Word is one
of large acceptation. And it was probably chosen for that reason, as
best signifying the manifold gifts and offices of the Holy Ghost
1 Cor. xii. 3—10), as the Sanctifier, Teacher, Comforter, Exhorter,
membrancer, Inspirer, Enlightener, Counsellor, Guide, Helper,
and Advocate of the Church. Cp. Bp. Pearson on the Creed, Are
viii. pp. 608616. Barruw, Serm. xxxiv. on the Creed, vol. v.
ῬΡ. 163189, See Bp. Andrewes, iii. pp. 130. 174—178, Sermon v.
on the sending of the Holy Ghost.
Christ is called a Paraclete or Advocate by St. John. “ We have
an Advocate ( Παράκλητον) with the Father, Jesus Christ the Righ-
teous.”” (1 John ii. 1.)
Here the Paraclete is the Holy Ghost, Whom the faith confesses
to be consubstantial with the Father and the Son. (Aug.)
By calling the Pereon here promised to be sent ‘ another Para-
clete,” He shows that there is One Person, Who sends, of the Son,
and another, to be sent, of the Holy Ghost. (4ug.)
Let the Sabellians hear this who do not give due honour to the
Holy Ghost. By the word ‘ another,’ Christ shows the distinction of
(on ch ; δ the word ‘ Paraclete,’ He declares the equality of dignity.
. Chrys.
_ The Holy Spirit is here represented in opposition to the Evil
Spirit. The Evil Spirit is our Κατήγοροε. (Rev. xii, 10. Job i. 9;
ii. 4. Zech. iii. 1.) The Holy Spirit is our Παράκλητος. Cp.
Burgon here, and see on Rom. viii. 3.
17. ὃ ὁ κόσμος ob δύναται λαβεῖν] Worldly hearts desire what
is visible; the world does not rise to the love of what is invisible,
See oe world cannot receive Him. (Aug.)
y OL.
18. οὐκ ἀφήσω ὑμᾶς ὀρφανούς ὀρφανὸς is used by LXX for
ὉΠ" Cjathom), ἡ fatherless.’ (Ps. Ixviii. δ, 6) Hence He calls them
τέκνια (xiii, 33),—a word used cight times by St. John.
— ἔρχομαι πρὸς ὑμᾶς] ‘J am coming to you.’ Do not think that
am ing you. I am even now coming to you in spiritual gifts.
19. ἔτι μικρόν] In a short time I shall be withdrawn from you
in body; but you will see Me with the eye of faith, and feel M
presence by that of the Spirit. See Cyril, and on xiii. 33, and xvi. 16.
22. οὐχ ὁ ᾿Ισκαριώτηεἢ for be had ‘gone out,’ and was not now
present. Cp. xiii. 30.
933. 31. For an exposition of these verses see Greg. M., Hom. in
Ev. xxx. p. 1575.
23. Incovs] Elz, has ὁ 'Ino., but the Article is not in many of
the best MSS.
26. ὑπομνήσει ὑμᾶς πάντα ἃ εἶπον ὑμῖν] The Spirit fauget
them those things which Christ did not teach them, because they
were not able to bear them. (John xvi. 12.) And He brought to
their remembrance those things which, either through en or
slowness of understanding, they were not able to recall. (Theoph.
Hence the Writers of the Gospels, who were unlearned and illi-
terate men, have been enabled to record with minuteness and accu-
the sublime sayings and marvellous acts of Christ. Here is the
refutation of all objections to their veracity. They were inspired by
the Spirit of Truth (v. 7), Who taught them all things, and brought
to their recollection ali things that Christ had said to them. There-
fore objections against the truth and inspiretion of the Sacred Writers
are in sins against Christ, Who sent the Holy Ghost, and against
the Holy Ghost, Who was sent to teach them all things, and to lead
them into all the truth.
27. εἰρήνην ἀφίημι ὑμῖν] He gives us peace in this world, and
He will give us His in the world to come. He Himeelf is our
peace. & hes. ii. 14) The peace of Christ is serenity of mind, tran-
quillity of spirit, the bond and fellowship of love; and no one cart
attain to the inheritance of the Lord, who does not Keep this testament
of , hor can any one have concord with Christ who foments dis-
cord among Christians. (Awg.)
— οὐ καθὼς ὁ κόσμος δίδωσιν] Men who love the world love not
Christ, and love not one another in Christ; and when they give peace,
"δ is ὯΝ their own sake and for the world’s sake, not for God's sake.
ug.
28. εἰ ἠγαπᾶτέ με, ἐχάρητε ἄν] He was going in that nature
which He had as Man; but He tehained with them as God. In
that nature by which He is not equal to the Father He was going to
the Father, fon Whom He will come again to judge the quick and
the dead. In that other nature by which He is equal to the Father,
He never came away from the Father. but is present with Him every
where, and entire, co-equal with Him in that Divinity, which no
place can contain.
Ye would have rejoiced. Human nature may well rejoice in that
it has been taken up to heaven by the Only-begotten Word ; βο that
earth is exalted, and dust sits incorruptible in Christ, at the right
hand of the Father. Who does not rejoice, that loves Christ, and
contemplates his own nature, now le immortal in Christ, and
| hopes that he himself will one day be together ὑόν: Christ? (Asg.)
M
266 ST. JOHN XIV. 29—31. XV. 1--9.
, , a , 9x Soa ¥ ea 4 , σ .
xenisis. Πατήρ μον μείζων μοῦ ἐστί. Καὶ νῦν εἴρηκα ὑμῖν πρὶν γενέσθαι, ἵνα, ὅταν
γίνηται, πιστεύσητε.
y
yon at: 80 Οὐκ ἔτι πολλὰ λαλήσω μεθ᾽ pir " ἔρχεται yap ὁ τοῦ κόσμου ἄρχων,
σον. 10... καὶ ἐν ἐμοὶ οὐκ ἔχει οὐδέν" 81. " ἀλλ᾽ ἵνα γνῷ ὁ κόσμος, ὅτι ἀγαπῶ τὸν Πατέρα,
ν 3 , Ὁ A
eins + καὶ, καθὼς ἐνετείλατό μοι ὁ Πατὴρ, οὕτω ποιῶ. ᾿Εγείρεσθε, ἄγωμεν ἐντεῦθεν.
de 9. 3 , > ε δ .
b Matt. 7.2 XV. 1᾿Εγώ εἶμι ἡ ἄμπελος ἡ ἀληθινὴ, καὶ "ὁ Πατήρ μον ὁ γεωργός ἐστι
᾿ Q2b 4 a 2 2 AN AY , ‘ ¥ aN Ν ΄- Ν Ν ΄
2 Tim, 3.5. πᾶν κλῆμα ἐν ἐμοὶ μὴ φέρον καρπὸν αἴρει αὐτὸ, καὶ πᾶν τὸ καρπὸν φέρον
ΦΡο δι. 1--18.. α καθαίρει αὐτὸ, ἵνα πλείονα καρπὸν φέρῃ. ὃ “Ἤδη ὑμεῖς καθαροί ἐστε διὰ
Mal. ὅ. 8. + , 4 ay 4e , 3 é Ν 5)...» e€ A θὰ ᾿
deh. 13 10. τὸν λόγον ὃν λελάληκα ὑμῖν. Μείνατε ἐν ἐμοὶ, κἀγὼ ἐν ὑμῖν' καθὼς τὸ
ἃ 17. 17. a a
Eph.5.2. κλῆμα ov δύναται καρπὸν φέρειν ἀφ᾽ ἑαντοῦ, ἐὰν μὴ μείνῃ ἐν TH ἀμπέλῳ,
e | John 2. 6 σ΄ ὑδὲ ὑμεῖς, δὰ Lo a ν , SP me εἰ “ ἄμπελ ea os
et οὕτως oO UpLEls, ἐᾶν μὴ EV EOL MELVYTE. YQ εἰμι ἡ ἄμπελος, υμεις TA
3. , . Α 2 > Ny 2 8 52 7” κ, , 5 δ CY
ee κλήματα ὁ μένων ἐν ἐμοὶ, κἀγὼ ἐν ἀὐτῳ. οὗτος φέρει καρπὸν πολὺν, ὅτι
Enh. 3. wn. Xwpls ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν. ἐὰν μή τις μείνῃ ἐν ἐμοὶ, ἐβλήθη
. δ, δ. A a ,
2 Pet. § ι8, ἕξω ὡς TO κλῆμα Kal ἐξηράνθη" καὶ συνάγουσιν αὐτὰ καὶ εἰς τὸ πῦρ βάλλουσι,
att. 3. 10. a
το. καὶ καίεται' (Fy) 7 | ἐὰν μείνητε ἐν ἐμοὶ, καὶ τὰ ῥήματά pov ἐν ὑμῖν μείνῃ, ὃ ἐὰν
1 John 3. 22 , 3. 4“ \ , ca 184) 8k? , 3. , ε ,
Atohn 2. 3. θέλητε αἰτήσεσθε, καὶ γενήσεται ὑμῖν. A =) Ἔν τούτῳ ἐδοξάσθη ὁ Πατήρ
oa pou, ἵνα καρπὸν πολὺν φέρητε' καὶ γενήσεσθε ἐμοὶ μαθηταί. 5 Καθὼς ἡγά-
— ὅτι πορεύομαι So A, B, D, L, X, and many cursive MSS.
and Versions. Elz. has ὅτι εἶπον πορεύομαι.
— ὁ Πατὴρ μείζων pov] Greater than lamas Man. Christ is
speaking of gotng, which cannot be predicated of God. My Father is
greater than I am in that nature which goes to Him. But I am equal
to Him in that Nature which is now and ever with Him. See on iii.
13, and x. 30, and 1 Cor. xv. 28. See St. Cyril here, and on this text
sco Bp. Bull, Def. Fid. Nic. sect. 4.
— Πατήρ μου] μου is omitted by A, D, L, X, and some Cursives
and Versions.
80. ἔρχεται yap ὁ τοῦ κόσμον ἄρχων] Elz. has κόσμον τούτου,
but τούτον is not found in eleven uncials and many cursive MSS.
The devil is not the prince of creation, but of sinners. Hence
the Apostle speaks of our “ὁ against principalities, against
powers, αὐύτῳ the rulers of the darkness of this world, against spi-
i ickedness in high places.” Ephes. vi. 12. (Aug.)
— ἐν ἐμοὶ οὐκ ἔχει οὐδέν] He has nothing in Me; because
Christ had come as God without sin, and the Virgin conceived and
ΡΥ forth His flesh, but without any mortal taint of sin.
xg.
‘Why then did our Lord die? Death in Him was not the penalt:
of sin, but a gift of mercy to us, that He might free us from ete
death. (Aug., Tract 8.) -
81. ἐγείρεσθε) Sle? had been reclining at supper till He said
these words. (Aug.) They now leave the upper room, in which the
Lord’s Supper had been instituted, to go to Gethsemane.
Cu. XV. 1. ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινή] ‘Tam the Vine."
The People of God had been compared toa Vine in the Old Test.
(Ps. txxx. 8. Isa. v. 1—7. Jer. ii. 21. Ezek. xv. 2; xix. 10.) But in
the New the Son of God is incarnate, and one with His People.
The discourse of our Lord in the last chapter was delivered at the
table in the chamber of the paschal supper (see xiv. 31). The follow-
ing eeems to have been suggested by the Vineyards and Gardens
through which they passed in their way toward the Mount of Olives.
hey had also date μόνον of the fruit of the Vine, and even of
the Communion of the Blood of the True Vine; and He said that He
would no more drink of the /ratt of the Vine till He should drink it
new with them in His kingdom. (Matt. xxvi. 29.) And so this dis-
course related by St. John falls in with what is recorded by the other
Evangelists.
e is the Vine, because He is the Head of the Church, the Man
Christ Jesus, and we are His members; and the Vine and branches
are of the same nature; and He is the érue Vine, as distinguished
from that mentioned Jer. ii. 21. Tea. v. 4. (Aug.)
For other instances of ἀληθινὸς as a to Christ, see i. 9,
φῶς ἀληθινόν : vi. 32, ἄρτον ἀληθινὸν, and Rev. iii. 7. 14; xix. 11.
On this discourse see Williams, Holy Week, pp. 490—498.
-- Πατήρ μου ὁ γεωργόε] He tills our hearts with the plough-
share of His Word, and scatters the seeds of His precepts there, and
ends us the dew and rain of the Spirit, that He may reap the fruits of
oliness.
2. πᾶν κλῆμα ἐν ἐμοὶ μὴ φέρον καρπόν] Unless we bear the
fruit of good works. we cannot be said to be branches of the Vine,
which is Christ. (Chrys.)
— καθαίρει) He pruncth us by afflictions, in order that we may
put forth shvots and bear more fruit. ( .
Observe the connexion οὗ καθαίρει and καθαρός. We are puri-
fied by being pruned.
8. ὑμεῖς καθαροί ἐστε διὰ τὸν λόγον) Why did He not say, “ Yo
are clean by Baptism?” Because it is the Word which cleanses in
the water. Take away the Word, and what is the water? The
Word is added to the Element, and it becomes a Sacrament. Whence
is this power of the water, that it touches the body and the heart is
cleansed ? Whence, but because the Word operates, not in being
spoken, but in being believed. This word of faith is of so
power in the Church of God, that by means of him! who believes
and offers an infant for baptism, and by means of him who blesses and
baptizes the infant, it cleanses the infant, although as yet not capable
* believing unto repentance, and of making confession unto salvation.
ug.
κι τὸ κλῆμα οὐ δύναται καρπὸν φέρειν] Behold here the need
of grace.
This truth is ect at nought by those who think that they have
not need of God for the performance of good works. He who imagines
that he can bear fruit of Aimsel/’ is not in the Vine; and he who is
not in the Vine is not in Christ, Who said, “" Without Me ye can do
nothing.”
Here is a proof also of the Two Natures of Christ. If He were
not man, He would not be the Vine of which we are the branches: if
He were not God, He could not give to the branches, so that
without Him they can bear no fruit. (Aug.)
6. ἐβλήθη---ἐξηράνθη)] He, by severing himeelf from Me, is al-
Teady cast out, and withered. He is the eause of his own destruction.
— συνάγουσιν αὐτά] i.e. the Angel-reapers will gather them and
cast them into everlasting fire. (Alcwin.) On this use of the third
person plural, see on Luke xii. 20 and Rev. xiv. 18, 19.
— εἰς τὸ wip] Elz. omits τὸ, which is in A, G, L, M, S, and
very many cursive MSS., and is emphatic, ‘¢he fire, which is an
emblem of that fire which is reserved to the wicked, the wip αἰώνιον
(Matt. xviii. 8; xxv. 41).
One of two things remains for every branch: either to be in the
Vine, or to be in the fire; and if we do not dwell in the Vine, we
shall be cast into the fire. (Aug.
7. dav μείνητε ἐν ἐμοί] We abide in Christ when we do what
Christ commands, and love what He promises. (Axg.)
— ὃ ἐὰν θέλητε αἰτήσεσθε] They who abide in Christ can only
will what He wills, viz. those ees which lead to everlasting salva-
tion. Here is the use of the Lord's Prayer; if we never decline
from the words and spirit of that prayer in our own prayers, then
whatever we ask shall be done for us. (Atg.)
9. καθὼς ἠγάπησέ με ὁ Πατὴρ, κἀγὼ ἠγάπησα imas] The
Father also loves us in Christ. (A “) f the Father loveth us, let
us be of good cheer; if the Father is thus glorified, Jet us bring forth
much fruit. And in order that we may never faint and fall away,
He adds, “ Abide ye in My love;” and how? by κορρίῃα My com-
mandments. If ye k y commandments, ye shall abide in My
love. (Chrys.) Let no one therefore deceive himself by saying that
he loves Christ, when he does not obey Christ. We love Christ in the
exact proportion that we keep His commandments. (Aug.) He
tells us next (v. 12) what His will is that we must do. This is My
commandment, that ye love one another as 1 have loved you.
(7) .) And hence it appears that all the commandments are
rooted in Love. As the different boughs of a tree spring from the
stem, so the Christian Virtues branch out from Love ; and the boughs
of good works have no verdure unless they abide in the root of Love.
(Gregor. Hom. xxvii. in Evang.)
) Al. “ipsam,” 1. 6. "" Ecclesiam.”
ST. JOHN XV. 10—26. 267.
, ε AY 3 Ά 3 , ea [4 9 Aa 9 , aA Fs A 101 aN
πησέ pe ὁ Πατὴρ, κἀγὼ ἠγάπησα ὑμᾶς, μείνατε ἐν τῇ ἀγάπῃ TH ἐμῇ" 19} ἐὰν ren. 14.15.
τὰς ἐντολάς μον τηρήσητε, μενεῖτε ἐν τῇ ἀγάπῃ pou καθὼς ἐγὼ τὰς ἐντολὰς
τοῦ Πατρός μου τετήρηκα, καὶ μένω αὐτοῦ ἐν τῇ ἀγάπῃ.
ὑμῖν, ἵνα ἡ χαρὰ ἡ ἐμὴ ἐν ὑμῖν μείνῃ, καὶ ἡ χαρὰ ὑμῶν πληρωθῇ. 13" Αὕτη
ἐστὶν ἡ ἐντολὴ ἡ ἐμὴ, ἵνα ἀγαπᾶτε ἀλλήλους, καθὼς ἠγάπησα ὑμᾶς: (5) 18 μεί- 1
11 ὦ Ταῦτα λελάληκα Bh 17. 15.
och. 18. 84.
Eph. 5. 2.
John 3. 11, 36.
4. 21.
Cova ταύτης ἀγάπην οὐδεὶς ἔχει, Wa τις τὴν ψυχὴν αὐτοῦ θῇ ὑπὲρ τῶν φίλων | Tes. 4.9.
αὐτοῦ: (5) 4 “ὑμεῖς φίλοι μον ἐστὲ, ἐὰν ποιῆτε ὅσα ἐγὼ ἐντέλλομαι ὑμῖν" och. 14.15
ver. 10, 11.
15 οὐκέτι ὑμᾶς λέγω δούλους, ὅτι ὁ δοῦλος οὐκ olde τί ποιεῖ αὐτοῦ ὁ κύριος" Matt. 12-30.
James 2. 23.
p Rom. 8. 15.
ὑμᾶς δὲ εἴρηκα φίλους, ὅτι πάντα ἃ ἤκουσα παρὰ τοῦ Πατρός pov ἐγνώρισα BRT}
ὑμῖν. ἰδ «Οὐχ ὑμεῖς μὲ ἐξελέξασθε, ἀλλ᾽ ἐγὼ ἐξελεξάμην ὑμᾶς, καὶ ἔθηκα 43.6.70.
. 18.
ὑμᾶς ἵνα ὑμεῖς ὑπάγητε καὶ καρπὸν φέρητε, καὶ ὁ καρπὸς ὑμῶν μένῃ, ἵνα 6 τι 1 798 4. το.
ἂν 39 2 Ν , 3 Ass , At A
αἰτήσητε τὸν Πατέρα ἐν τῷ ὀνόματί μον δῷ ὑμῖν.
(ὦ 8 Εἰ ὁ κόσμος ὑμᾶς μισεῖ, γινώσκετε ὅτι
ὑμῖν, ἵνα ἀγαπᾶτε ἀλλήλους.
(3) 1 Ταῦτα ἐντέλλομαι
ἐμὲ πρῶτον ὑμῶν μεμίσηκεν. 15" Εἰ ἐκ τοῦ κόσμου Fre, ὁ κόσμος ἂν τὸ ἴδιον τ. 7985 8. 1.15.
ἐφίλει ὅτι δὲ ἐκ τοῦ κόσμου οὐκ ἐστὲ, add’ ἐγὼ ἐξελεξάμην ὑμᾶς ἐκ τοῦ
, DY a aA tA ε ,
κόσμου, διὰ τοῦτο μισεῖ ὑμᾶς ὁ κόσμος.
(Gr) 3. ᾿ΙΜΜνημονεύετε τοῦ λόγον οὗ sch. 15. 16.
Matt. 10. 24.
ἐγὼ εἶπον ὑμῖν, ' Οὐκ ἔστι δοῦλος μείζων τοῦ κυρίου αὐτοῦ (5) εἰ ἐμὲ ἐδίωξαν, Lukes 40.
καὶ ὑμᾶς διώξουσιν' εἰ τὸν λόγον μοῦ ἐτήρησαν, καὶ τὸν ὑμέτερον τηρήσουσιν' Mat 10. +
141 aA a . 15. 20.
(2) 3." ἀλλὰ ταῦτα πάντα ποιήσουσιν ὑμῖν διὰ τὸ ὄνομά μου, ὅτι οὐκ οἴδασι, Hed. i2. 3-4.
Ν , ,
τὸν πέμψαντά με.
~ , 3 ¥ Ν a ε ld 2A
εἶχον: viv δὲ πρόφασιν οὐκ ἔχουσι περὶ τῆς ἁμαρτίας αὐτῶν.
(2329 * Εἰ τὰ ἔργα μὴ ἐποίησα ἐν αὐτοῖς
μισῶν καὶ τὸν Πατέρα μου μισεῖ,
uch. 16. 3.
(2 3" Εἰ μὴ ἦλθον καὶ ἔλάλησα αὐτοῖς, ἁμαρτίαν οὐκ Mau. 24.9.
veh. 9. 4].
(2 3 Ὁ ἐμὲ
ἃ οὐδεὶς ἄλλος πεποίηκεν, ἁμαρτίαν οὐκ εἶχον: νῦν δὲ καὶ ἑωράκασι καὶ με-
μισήκασι καὶ ἐμὲ καὶ τὸν Πατέρα pow (3) 35. “ ἀλλ᾽ ἵνα πληρωθῇ ὃ λόγος "5 Pe. 35.19.
ὁ γεγραμμένος ἐν τῷ νόμῳ αὐτῶν, Ὅτι ἐμίσησάν με δωρεάν. ™ χ Ὅταν τον... 36.
δὲ ἔλθῃ ὁ Παράκλητος, ὃν ἐγὼ πέμψω ὑμῖν παρὰ τοῦ Πατρὸς, τὸ Πνεῦμα τῆς Luke #49.
12. ἵνα ἀγαπᾶτε ἀλλήλονε] And so love to God and man are
woven into one chain; as Euthym. says, quoted by rang 6 —
“Opa δὲ θαυμασίαν σειράν. δέδεικται yap, ὅτι τὸ μεῖναι ἐν τῷ
Χριστῷ γίνεται ἀπὸ τοῦ ἀγαπᾷν αὐτόν" τὸ δὲ ἀγαπᾷν αὑτὸν,
ἀπὸ τοῦ τὰς ἐντολὰς αὐτου τηρεῖν᾽ ἡ ἐντολὴ δὲ αὑτοῦ, ἵνα
ἀγαπῶμεν ἀλλήλους ὥστε τὸ ἀγαπᾷν ἀλλήλουε, μένειν ἐν τῷ
Χριστῷ ἐστι καὶ ἀγαπᾷν τὸν Θεόν' καὶ ἀναπεπλεγμένωι πρὸς
ἀλλήλουε εἰσὶν ἥ τε πρὸς Θεὸν καὶ ἡ πρὸς GAAHAOUE ἀγάπη.
— καθὼς ἠγάπησα ὑμᾶς] Hence we bra eprag nl true love from
false; divine love from human. Why did Christ love us? In order
that we might reign with Him in glory. Let us Jove one another
with the same view. (Aug.) To what deyree did He love us? Even
80 as to lay down His life for us. And because He laid down His
life for us, we ought to lay down our own life for the brethren
{sont iii. 16), is the Martyrs did in the fervour of their love.
ith one and the same love let us love God and our neighbour; let
us love God for Himself, and let us love ourselves and our neighbour
for God's sake. (Aug. de Trin. viii. 8.)
18, ἵνα ψυχὴν θἢ) See on x. 11.
. οὐκέτι ὑμᾶς λέγω δούλου.) ‘I call you not servanis.” For
He hath given us power to become sons—sons of God (i. 12). And
yet He will say to the blessed, “ Well done, good and faithful ser-
vant” (Matt. xxv. 23). And we must call ourselves uaprvfituble ser-
vants (Luke xvii. 10). Thus we must be as it were servants, and yet
not servants, but sons; servants without servile fear, but with that
holy fear which belongs to the servant that entereth “into the joy of
his Lord.” And yet not servants, in casting out that slavish fear
which belongs to him who “‘abideth not in the house for ever”
(John viii. 35) ; and loving God as sona. (Cp. Aug.)
16. οὐχ ὑμεῖς μὲ ἐξελέξασθε] μὲ is emphatic. You did not
choose Me, Your Master.
He did not choose men who were already good, but He makes
good those whom He has chosen. We may not say, ‘1 did good
works before I believed, and was therefore chosen.’ hat good work
can there be before faith ? (Rom. xiv. 23.) ( 19)
— 6 τι ἂν αἰτήσητε---Ὗδῷ ὑμῖν] Yet even St. Paul asked, and did
not receive what he asked (2 Cor. xii. 9). ‘“‘Im6; sed si id quod
non expedit petitur, non ἐπ mnomine Jesu petitur. Jesus est Sulvator.
Paulus non exauditur, quia si liberaretur ἃ tentationo, ei non proderat
ad salutem.” (Greg. M. hom. in Ev. xxvii.)
20. εἰ---ἐτήρησαν) which is rot the case, except in some particular
Instat, ἐδουδῖ ἣ ought to pee been the case in all. Do ne
fore despond if your preaching is rejected ou remember
what has been the recepelon of Mine. : enh
— μοῦ] emphatic.
22. εἰ μὴ ἦλθον καὶ ἐλάλησα adroit, ἁμαρτίαν οὐκ εἶχον] i.e.
the sin of which they are now guilty, in rejecting Him Who came,
that they might believe in Him and be saved by faith in Him. (Aug.)
--δωρεὰν = ὈΣΠ (chinnam) (Jobi.9. Ezek. vi. 10, Ps. xxxv. 16;
Ixix. 4), ‘sine causa." See Vorst. de Hebr. p. 228.
24. οὐδεὶς ἄλλοεῖ For they bad com the works of Moses to
Christ's. (See vi. 31.) Cp. Matt. xii. 28; xvi. 1.
26. ὅταν δὲ ἔλθῃ ὁ TlapaxAnror] He calls the Holy Ghost by
the name of Comforter on account of His operations, because He frees
from all perturbations those with whom He dwelle, and imparts to
them ineffable joy (see above on xiv. 16); and He is sent by the
Son, not as an Angel or Prophet or Apostle is sent, but as it befits
the dignity of the Spirit of God to be sent by the Wisdom and Virtue
of God, with which Virtue and Wisdom the Spirit of God has the
same Nature undivided and entire. The Son of God, when sent by
the Father, is not separated from the Father, but remains in Him,
and has the Father in Himself. And the Holy Spirit, being sent by
the Son, comes forth from the Father, but does not migrate to any
other place. For as the Father is not confined to place, no more is
the Holy Spirit; being incorporeal, and transcending the essence of
all created beings. And when the Son sends the Spirit, the Father
sends Him also, since the Spirit comes by the same will both of
Father and Son. (Didymus, de Spiritu Sancto, ii.)
— τὸ Πνεῦμα τῆς ἀληθείας, ὃ παρὰ τοῦ Πατρός] Some one
may inquire, whether the Spirit proceeds also from the Son? The
Son is the Son of the Father, and the Father is the Father of the
Son alone. But the Holy Spirit is the Spirit of both Father and
Son. Hence our Lord says, “‘ It is the Spirit of your Father that
speaketh in you” (Matt. x. 20); and yet the Apostle says (Gal. iv. 6),
“ God hath sent forth the Spirit of His Son in your hearts.” And if
the Spirit did not proceed from the Son, Christ would not have
breathed on His Apostles and said, “‘ Receive ξ the be Ghost *
(John xx. 22). Why then did He eay, “ The Spirit of Truth that
proceedeth from the Father? Because He ascribes what is His own
to the Father, from Whom He, the Son, Himself is; as when He
says, ‘‘ My doctrine is not mine, but His that sent Me “" (John vii. 16).
(dug. See aleo Oriyen, in Joan. tom. ii. 6.)
On the Procession of the Holy Spirit, see Bp. Andrewes, Works,
iii, 262. 284: Ninth and Tenth Sermons on the Sending of the Holy
Ghost ; and Bp. Peurvon on the Creed, Art. viii. pp. 489—492, and
Notes; and below, xvi. 13. eee
uM
268
ST. JOHN XV. 27. XVI. 1—10.
ἀληθείας, ὃ παρὰ τοῦ Πατρὸς ἐκπορεύεται, ἐκεῖνος μαρτυρήσει περὶ ἐμοῦ"
y Acts 1. 21.
& 5. 82.
ach. 15. 18—21.
Matt. 13. 21.
77 καὶ ὑμεῖς δὲ μαρτυρεῖτε, ὅτι ἀπ᾿ ἀρχῆς per ἐμοῦ ἐστε.
XVI. CS) | "Ταῦτα λελάληκα ὑμῖν, ἵνα μὴ σκανδαλισθῆτε. 2᾽᾽Αποσυν-
, , ea. 2,y? 2 9 9 aA e393 ’, εκ ,
αγώγους ποιήσουσιν ὑμᾶς" ἀλλ᾽ ἔρχεται ὥρα, ἵνα πᾶς ὁ ἀποκτείνας ὑμᾶς δόξῃ
beh. 15. 21.
ς Matt. 9. 15.
& 24. 25.
λατρείαν προσφέρειν τῷ Θεῷ. *” Καὶ ταῦτα ποιήσουσιν, ὅτι οὐκ ἔγνωσαν
τὸν Πατέρα οὐδὲ ἐμέ, 4 “᾿Αλλὰ ταῦτα λελάληκα ὑμῖν, ἵνα, ὅταν ἔλθῃ ἡ apa,
2.1 5 ὑτῶν, ὅτι ἐγὼ εἶπον ὑμῖν: ταῦτα δὲ ὑμῖν ἐξ ἀρχῆς οὐκ εἶ ὅ
Mak} μνημονεύητε αὐτῶν, ὅτι "ἐγὼ εἶπον ὑμῖν: ταῦτα δὲ tpi ἰρχῆς οὐκ εἶπον, ὅτι
ch; 18,19. μεθ᾽ ὑμῶν ἤμην: (5) > νῦν δὲ ὑπάγω πρὸς τὸν πέμψαντά pe καὶ οὐδεὶς ἐξ
ὑμῶν ἐρωτᾷ με, Ποῦ ὑπάγεις ; © ἀλλ᾽ ὅτι ταῦτα λελάληκα ὑμῖν, ἡ λύπη πεπλή-
aii ee με, ἡ co Y ; dad? 3 9. 8 Ἁ 3 ld 7 μ , q τη mt
ε ων a
deh.7.32. pwxev ὑμῶν τὴν καρδίαν. 7 “᾽Αλλ᾽ ἐγὼ τὴν ἀλήθειαν λέγω ὑμῖν, συμφέρει
ieee ὑμῖν ἵνα ἐγὼ ἀπέλθω' ἐὰν yap ἐγὼ μὴ ἀπέλθω, 6 Παράκλητος οὐκ ἐλεύσεται
e Acts 2, 22—37. ~ ~ a aA
2.33 4g, πρὸς ὑμᾶς: ἐὰν δὲ πορευθῶ, πέμψω αὐτὸν πρὸς ὑμᾶς: ὃ καὶ ἐλθὼν ἐκεῖνος
ἃ. δι 36:-28,82, ἐλέγξει τὸν κόσμον περὶ ἁμαρτίας, καὶ περὶ δικαιοσύνης, καὶ περὶ κρίσεως"
Ente 69 Sarept ἁμαρτίας μὲν, ὅτι οὐ πιστεύουσιν εἰς ἐμέ | περὶ δικαιοσύνης δὲ, ὅτι
27. ὑμεῖς δὲ μαρτυρεῖτε} See the proof of the truth of Christ’s
prophecy, and of the Comforter’s power, in the wonderful change
wrought in the character and conduct of St. Peter, once so infirm as
to deny Christ, and yet, after the day of Pentecost, rina | forward to
ΚΟ be hl to those who had lately crucified Him (Acts ii. 14).
p. Aug.
Gu. XVI. 1. ἵνα μὴ σκανοαλισθητε! by ΜῈΝ surorii for Me
(Ass). as He had prophesied they would be (Matt. xxvi. 31).
2. ἀποσυναγώγους ποιήσουσιν ὑμᾶς] Thus our Lord prophesied
that the Jews would not receive Himeelf preached by the Apostles,
and therefore would not be true children of Abraham; and thus the
natural branches would be cut off (Rom. xi. 19, 21) by putting out of
synagogues those who preached the Gospel of the true of
am.
— ἀλλ᾽ ‘ima,’
λατρείαν προσφέρειν} ‘to offer a sacrifice.’ See Rom. viii.
36; xii. 1.
8. ποιήσουσιν] Elz. adds ὑμῖν, which is not in A, B, E, G, K,
M, S, and many Cursives and Versions.
δ. οὐδεὶς ἐξ ὑμῶν ἐρωτᾷ με, Mov ὑπάγεις :] The disciples on hear-
ing what they themselves were to suffer, and that they who killed them
would think that they did God service, were absorbed with sorrow,
and asked no such question of Christ. (Chrys.) Before this time
they had asked, “ Dard, whither goest "ἡ (xiii. 36,) and had
heard from Him that they could not follow Him then.
He was going to heaven, to His Father, and they sought to
detain Him ; and He knew what was in their hearts, and that, not
having yet received the spiritual presence of the Comforter, they
feared to lose His own corporal presence, and were therefore sad:
‘* Because I have said these things unto you sorrow hath filled your
hearts." But He knew what was best for them, viz. the internal
vision with which the Holy Spirit would comfort them, and there-
fore He adds, “It is expedient for you that I go away.”
7. συμφέρει ὑμῖν ἵνα ἐγὼ ἀπέλθω] ‘For if I go not away the
Comforter will not come.” Christ is ever with us in His divinity;
but if He had not de from us corporally, we should always
looking carnally on His Body, and should never believe (for Fatth
is the evidence of things not seen, Heb. xi. 1), and so never be justified
and beatified by that Faith which qualifies us to see Him as God.
(Cp. Aug., Serm. 143.)
It was good for them that the “ form of a servant” in which they
beheld Christ present with their bodily eyes, should be removed from
them, because by looking on that they might think that He was only
what they caw. 1, Who am “the Word made flesh,” dwell in you;
but I would not that you should love Me after the flesh, and so be
content with only the milk of babes (1 Cor. iii. 1). Therefore J remove
My Body from you; for if after a fleshly manner you cling to My
flesh, you will not be capable of receiving the Spirit. (Aug., de Trin.
i. 9, and Tract. xciv.)
A reproof to those who crave a carnal presence in the Holy
eters See further on our Lord’s speech to Mary Magdalene
xx. 17).
: He 8 that the Holy Spirit will not come, unless He Himself
departs. Why is this? Could not Christ, remaining on earth in His
bodily presence, send the Holy Spirit, Who had descended on Him at
His Baptism, and Who is never separated from Christ? Yes; but
we cannot receive the Spirit so long as we know Christ only according
to the flesh. (2 Cor. v.16.) But when Christ disappears from our
bodily sight, then the Spirit will come. When Christ had departed
corporally, not only the Holy Spirit, but the Father and Son also,
were present spiritually ; for He said, “If a man love Me he will keep
My words, and My Father will love him, and we will come unto him,
and make our abode with him" (John xiv. 23); and “ Lo, I am tith
you altcays, even to the end of the world.” (Matt. xxviii. 20.) Thus
we are taught to believe in, and recognize the presence of, the Holy
Trinity, in which a distinction of persons is clearly presented to us,
while there is no diversity of substance. (Aug. here, and Serm. 143.)
It _was predetermined in the divine counsel that each of the
Three Persons of the Holy Trinity should exercise His office seve-
rally in the salvation of men. The Father sends the Son; the Son
redeems them; the Holy Spirit perfects the work of salvation, by
sanctifying those who are redeemed. But this several operation of
each of the Three Persons would not have been so clearly manifested,
unless the Son had gone away. (Euthym.)
Our Lord says, it is expedient that He should depart, or the Com-
forter would not come. Is then the Comforter greater than Christ ?
No; but Christ's acts would not be fully available for our salvation,
unleas the Comforter had come to perfect the work of Christ, by doing
His own proper office in sanctifying those whom Christ has redeemed.
Cp. St. Basil, Quest. 69. (Maldonat.)
See also Greg. Nazian. p. 566, Orat. xxxi.—an excellent treatise
on the Divine Personality and office of the Holy Ghost.
Besides, it was neceasary for them to receive the gift of the Holy
Ghost; and the gift of the Holy Ghost was to be a coi of
Christ's Ascension ; it was to be the Epes bean of His Heavenly
Coronation and Royal Session in His glorified humanity at the right
hand of God (Ps. Ixviii. 28. Ephes. iv. 8); and the Descent of the
Holy Ghost from heaven was to be the proof of His Ascension into
heaven. See Bp, Andrewes, Serm. iv. on the Sending of the Holy
Spirit, vol. iii. p. 163,
— ἐὰν γὰρ ἐγὼ μὴ ἀπέλθω
and found in A, E, H, K, oa
sions.
— πορευθῶ] Shall have made My journey from you to My
Father, and from earth to heaven. See above, xiv. 3.
8. ἐλέγξει] ‘arguet ;? convict the world in the judgment of others,
if not convince it in its own. See the use of ἐλέγχω, John viii. 9. 46.
1 Cor. xiv. 24. Eph. v. 13. Jude 15. From these passages it appears
that ἐλέγχειν signifies in the N. T. a process of argument, generally
public, by which an offender is proved to be such, and is “ pricked to
the heart,” and “smitten in conscience" (cp. Acts ii, 37), and put to
shame, and brought to repentance by salutary rebuke and reproof, or
although callous in himself, yet manifestly proved and convicted as a
sinner in the eyes of others.
— ἐλέγξει τὸν κόσμον περὶ duaprias] He will prove the world
guilty of sin because they belicve not in Christ. It is one thing to
ieve Christ, and another to believe in Him. The devils believe
Him (James ii. 19), but not in Him; we believe in Christ when we
hope in Christ and love Christ. ug.
He will convict the world of sin, and take from the world all ex-
cuse for its unbelief, when the world sees the gift of the Holy Spirit
red forth in answer to prayers addressed to Me (Axy., Quest.
ov. et Vet. Test. 89), and when it sees the fruits of your righteous-
ness or justification by Faith in Me.
Moterly on the Great Forty Days, p. 88.
He will not only convict the world of sin, in not delieving the
Gospel, but of sinfudness generally; by showing that it needed 20
ta sacrifice as My death to reconcile it to God, and that all who
ὁ not receive Me as their Saviour are yet in their sins, and in danger
of perdition. Cp. Cyril. (Maldonat.) :
10. δικαιοσύνης] He will convict the world of sin for its unbelief,
and convince it of My Rightcousness, when it sees Me accepted by
the Father, and sending the Holy Ghost. And it will convince the
world of your righteousness or justification through Me, when you
believe in Me no longer present with you in Body. The unbeliever
says, ‘“ How shall we believe in Him Whom we do not see?” Your
belief will be an answer to that question; and eo the faith of the
believer will be ἃ condemnation of the unbelief of the world.
“ Blessed are they who have not seen, and yet have believed.” (John
xx. 29. Cp. Aug. here, and Serm. 143.)
He will convince the world of My righteousness. T shall be
condemned by the world as unrighteous. My going to the Father and
reception into glory, and the outpouring of the Holy Ghost by My
power, and your miracles wrought in My Name, will prove that the
Elz, omits ἐγώ, which is emphatic,
very many cursive MSS. and Ver-
ST. JOHN XVI. 11—17.
269
πρὸς Tov Πατέρα μου ὑπάγω, καὶ οὐκ ἔτι θεωρεῖτέ με 1, ' περὶ δὲ κρίσεως, ὅτι, th. 15. 0.
»
6 ἄρχων Tod κόσμου τούτον κέκριται.
cts 26. 18.
Luke 10. 18.
Col. 2. 15.
153 Ἔτι πολλὰ ἔχω λέγειν ὑμῖν, ἀλλ᾽ ob δύνασθε βαστάζειν ἄρτι: 13" ὅταν He?
f ch. 14. 26.
δὲ ἔλθῃ ἐκεῖνος, τὸ Πνεῦμα τῆς ἀληθείας, ὁδηγήσει ὑμᾶς εἰς πᾶσαν τὴν ἀλή- κα 15: 2
θειαν, οὐ γὰρ λαλήσει ἀφ᾽ ἑαντοῦ, ἀλλ᾽ ὅσα ἂν ἀκούσῃ λαλήσει, καὶ τὰ ἐρχό-
4? - 2 8 , φ 3 aA 2 a 4 Ν
Ἐκεῖνος ἐμὲ δοξάσει, ὅτι ἐκ τοῦ ἐμοῦ λήψεται, καὶ
μενα ἀναγγελεῖ ὑμῖν.
, 1Jobn 2. 20, 27.
148 A
ἀναγγελεῖ ὑμῖν. (πὴ ὁ ' Πάντα ὅσα ἔχει ὁ Πατὴρ ἐμά ἐστι: διὰ τοῦτο εἶπον, ' εἰ. 17. 1ο.
ὅτι ἐκ τοῦ ἐμοῦ λήψεται, καὶ ἀναγγελεῖ ὑμῖν. (2) 16 Μικρὸν καὶ οὐ θεωρεῖτέ Sem, 1.55.
& 12. 35.
& 18. 38.
pe καὶ πάλιν μικρὸν, καὶ ὄψεσθέ με: ὅτι ὑπάγω πρὸς τὸν Πατέρα. 1 Εἶπον £1335:
world was guilty in condemning Me; and that I am ri
the cause of righteousness to others, and am accepted of
(Cp. Chrys.)
— οὐκ ἔτι θεωρεῖτέ με] You will no longer continue to behold Me
with the bodily eye; and yet you will continue to behold Me with
Faith and by spiritual illumination. For He says (xiv. 19), ἔτι
μιχρὸν, Kalo κόσμος με οὐκ ἔτι θεωρεῖ, ὑμεῖς δὲ θεωρεῖτέ με.
ὁ ἄρχων τοῦ κόσμου τούτου κέκριται) Has been cast out and
condemned ; and therefore the world, being delivered by Me from
the power of Satan, has no excuse for unbelief. (Aug., Serm. 143,
144.5 See above, xii. 31. Cp. Rev. xx. 9.
The Rebellion of the Prince of this world and his adherents in
the world, is also judged and condemned by the obedience of the
servants of Christ, even weak women and children, who show, by
their love to Him, and by their coe and endurance in persecution
an ay Bete that His is sufficient for them, and that “ His
commandments are not grievous.” (1 John v. 3.) The life and death
of the saints is a condemnation of Satan and the world, and at the
Great Day it will judge them. See 1 Cor. vi. 2, 3.
12. ἔτι πυλλὰ ἔχω λέγειν ὑμῖν, ἀλλ᾽ οὐ δύνασθε βαστάζειν
ἄρτι] Heretics hence seek to derive ἃ pretext for their false doc-
trines; as if their heresies were the things which Christ had then to
say, and the disciples could not bear, and which were afterwards re-
vealed by the ye But how do we know what the things are
which Christ had then to say, and they could not bear?
But some may say,—‘ Have not spiritual men some things in
their doctrine, which they may withhold from carnal minds, and un-
fold to those that are spiritual?” Spiritual men may not withhold
bie tins spiritual thinge from the carnal (Matt. x. 27); for the
Catholic Faith is to be preached to all. And yet they may not so
declare them as that in their desire to bring them to the knowledge
of persons who cannot receive them, they may make them rather
loathe their discourse, by the truth it contains, than teach them the
truth by their discourse.
But in order that we may grow in knowledge and receive the
food of Christians, and in proportion as we grow may receive it more
and more, we must all pray for from Him Who gives the in-
crease. (Aug, Tract who quotes 1 Cor. i. 23; ii. 6. 14;
ἫΝ 2; xiv. 87. Gal. ἱν. 9. Heb. v. 12—14; vi. 1—12. Phil. iii.
These “ many things” which the Apostles could not then bear,
are not to be sought in the oral traditions of Rome, which indeed
“cannot be bore” by Apostles and Apel men, who have the
Comforter ; but they are to be found in the Acts of the Apostles, the
Apostolic Epistles, and the Apocalypee,—which, together with the
corel: τὰ be Old Testament, constitute “all the truth” (v. 18.
p- Bengel here).
Tertullian says (Prescr. Her. 22), that heretics were “ wont to
po errs the Apostles were not acquainted with al/ Christian doctrine,
or that they did not declare it ay to the world; not perceiving that,
by these assertions, they exposed Chrig, Himself to obloquy, for having
osen men who were either ill-informed or else not honest.”
This heretical allegation has been revived in recent times by the
advocates of the ““ Doctrine of Development.”
But our blessed Lord says to His Apostles, that the “ Hol
Spirit should teach them all things, and guide them into all the 5
and bring all things to their remembrance whatever He had said unto
them.” (John xiv. 26.)
He also orders them to proclaim to the world what they had
heard from Him :—‘“ What I tell you in darkness that speak ye in
light; and what ye hear in the ear that preach ye upon the house-
tops.” (Matt. x. bry “ Teach all nations to observe all things what-
soever I have commanded you.” (Matt. xxviii. 19.) Accordingly, St.
John testifies that Christ's cid les “ have an unction from the Holy
One, and know all things.” (i. ohn ii. 20.) And St. Paul declares
that he has kept nothing back from his hearers ;” and has not shunned
to declare unto them “ ail the counsel of God ;”* and he intimates that
he would aot have been “ pure from their blood,”—that is, he would
have been guilty of destroying their souls if he had done so (Acts xx.
20. 26, 27); and that he “ uses great plainness of speech" (2 Cor. iii.
12); and “not being rude in knowledge, has been thoroughly made
manifest to them in all things” (2 Cor. xi. 6. ie and he warns all
men against beg hay and stubble on the only foundation which
is laid” (1 Cor. iii. 11); and says, that, ‘ though an a from heaven
preach unto them any thing beside what he had preached unto them,
and they had received from him, let him be accursed,” Gal. i. 8, ἐὰν
εὐαγγελίζηται, wap’ ὃ εὐηγγελισάμεθα, where remark the expres-
teous, and
od as such,
sion wap’ ὃ, i.e. ‘ besides what,’ &. These, the words of the original,
are very observable, and are conclusive against the Doctrine of
Development.
18. ἐκεῖνος, τὸ Πνεῦμα] Lest by the use of a neuter word Πνεῦμα,
we should suppose the Spirit to be only a quality or thing, He used
the word ἐκεῖνος here and v. 14, which shows Him to be a Person.
(See also xiv. 26; xv. 26; xvi. 8
— πᾶσαν τὴν ἀλήθειαν] All the truth; all that truth which is
epee: to what is false, and is alone alle to save, and is necessary to
vation.
— ob γὰρ λαλήσει ἀφ᾽ ἑαυτοῦ] He will not speak from Him-
self, for the Spirit is not from the Father alone; the Son is begotten
of the Father, and the Spirit proceedeth from the Father.
A question may be asked—whether the Holy Spirit proceeds
also from the Son? The Son is of the Father alone; but the Holy
Spirit is of the Father and the Son. (See Matt. x. 20. Gal. iv. 6.
Rom. viii. 9.11.) And there are many other Face Ne of Scripture
which evidently show that the Person in the Holy Trinity, Who is
ry eee Holy Spirit, is the Spirit of the Father and the Son.
(Aug.
"ἴω above on xv. 26.
He shall not speak of Himself (see xiv. 10). He will speak
nothing contrary to, or independently of, Me. His knowledge and
Mine are one.
— τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν] He will declare to you the
things that are coming to pass. A proof of the Godhead of the Holy
Ghost, for no one can reveal the future but God. Cn: Theoph.)
14. ἐκεῖνος ἐμὲ δοξάσει) Glory is fame with praise. And yet
Christ's glorification in the world does not confer any thing on Christ,
but it confers something on the world, because the praise of what is
good brings a benefit to those who give the praise, not to that which
receives it. (Aug.)
15. καὶ ἀναγγελεῖ ὑμῖν] This Scripture shows the distinction of
Persons, and co-equality of the Father, the Son, and the Holy Ghost.
(Chrys., who dilates on this doctrine here.)
16. μικρὸν καὶ ob θεωρεῖτέ με] Compare on xiv. 19. There
seems to be a difference in the sense of the θεωρεῖτε and of ὄψεσθε,
as used in the Gospels; θεωρεῖν is to behold a thing present, to con-
template it (cp. δι 10); ὄπτεσθαι, to see it, or Him, appearing (Rev.
i. 7.
The primary sense of this sentonce a to be,
A little dine will elapse and ye shalt ace Me no longer, because
I shall die and be buried. And again a little time will elapse and ye
shall see Me reappear, because I 1 rise again, and then be visible
to you.
ἷ The words, “"" Because I go to the Father,” which are not found
in B, D, L, are omitted by some Editors.
Or thus; for a short time you will see Me no longer, because I
shall die, and am buried. And again, for a short time only I shall
be with you, because I go to the Father.
But these interpretations (authorized by some of the Fathers,
e.g. Cyril, Chrysostom, Theodor., Mops., Euthym.) do not seem to
reach to the full meaning of the words,—addressed, as they appear to
be, not only to the Apostles personally, but to all Christians.
We may (with Augustine, Bede, Maldonatus, and others) see in
them a secondary and more comprehensive sense, as follows ;
A little while will elapse, and ye will no longer continue to see
Me; for I shall withdraw from you My edily, preseer by departing
from you to the Father. (Cp. v, 10, where He says, “I go to the
Father, and ye no longer see Me.") And again a little time will
elapee, and you will see Me reappear, because I go to the Father, in
whose glory I shall come again.
To adopt the words of Augustine, the time between the Ascen-
sion and the Second Advent is a (ttle while (in comparison with
Eternity), and when that little while is over, ye shall see Me again.
This is a promiee to the Universal Church, and when this little while
is past, and ai comes again, we shall feel how short a time it has
been. (Ang.
yr see Me, because I go to the Father, i. 6. because I do not
die, but go to Him Who is able to enlighten you, and I will converse
with you for ever. And therefore ye shall see Me here by fuith, and
after death by si And therefore He adds, “ your Joy no one
taketh from you;” for since He liveth for ever, He is the Author to
them of everlastin; icy. (Theoph.) See also v. 20.
— ὅτι ὑπάγω A, E, 6, H, K, S, and many cursive MSS.
—Elz, has ὅτι ἐγὼ ὑπάγω. And in v.17, ἐγὼ, is not in A, B,
L, M, and other
270
Ν ,
tov Πατέρα
k ver. 33.
Mant. 9. 15,
Luke 6. 21.
lisa. 26.17. ὑμῶν εἰς χαρὰν γενήσεται. 7!
m Luke 24. 41.
ST. JOHN XVI. 18—32.
οὖν ἐκ τῶν μαθητῶν αὐτοῦ πρὸς ἀλλήλους, Τί ἐστι τοῦτο ὃ λέγει ἡμῖν, Μικρὸν
Ν 3 as A » Ν ν μ᾿ ,ὔ ΝῚ ν «ε [2 Ν
καὶ οὐ θεωρεῖτέ pe καὶ πάλιν μικρὸν καὶ ὄψεσθέ pe καὶ, ὅτι ὑπάγω πρὸς
; 18 Ἔλεγον οὖν, Τοῦτο τί ἐστιν ὃ λέγει, τὸ μικρόν ; οὐκ οἴδαμεν
τί λαλεῖ. 9Εγνω οὖν ὁ ᾿Ιησοῦς ὅτι ἤθελον αὑτὸν ἐρωτᾷν καὶ εἶπεν αὐτοῖς,
Περὶ τούτου ζητεῖτε μετ᾽ ἀλλήλων, ὅτι εἶπον, Μικρὸν καὶ οὐ θεωρεῖτέ με, καὶ
πάλιν μικρὸν καὶ ὄψεσθέ pe. Anny ἀμὴν λέγω ὑμῖν, ὅτι " κλαύσετε καὶ
θρηνήσετε ὑμεῖς, 6 δὲ κόσμος χαρήσεται: ὑμεῖς δὲ λυπηθήσεσθε, ἀλλ᾽ ἡ λύπη
Ἢ γυνὴ ὅταν τίκτῃ λύπην ἔχει, ὅτι ἦλθεν
ἡ Gpa αὐτῆς: ὅταν δὲ γεννήσῃ τὸ παιδίον, οὐκ ἔτι μνημονεύει τῆς θλίψεως,
διὰ τὴν χαρὰν ὅτι ἐγεννήθη ἄνθρωπος εἰς τὸν κόσμον" 3 " καὶ ὑμεῖς οὖν λύπην
(Fe) 33" Καὶ ἐν ἐκείνῃ τῇ ἡμέρᾳ ἐμὲ οὐκ
ἂν 39 4 Q id
αἰτήσητε τὸν Πατέρα
Ὡ“ ν ν 3 39 , woe 3 a 2 », ,
ἕως ἄρτι οὐκ ἠτήσατε οὐδὲν ἐν τῷ ὀνόματί
΄“ » Ω ΄,
χρέιαν ἔχεις Wa τις
Acts 13. 52.
A a [2 Ν᾽ a
IPe18 μὲν νῦν ἔχετε" πάλιν δὲ ὄψομαι ὑμᾶς, καὶ χαρήσεται ὑμῶν ἡ καρδία, καὶ τὴν
ν ε “ > Ν » 913 ε lel
neh 4.18. χαρὰν ὑμῶν οὐδεὶς αἴρει ἀφ᾽ ὑμῶν.
Matt. 7.7 3 , ὑδέ "4 \ 2 A hé ean ¢g ον
rier ἐρωτήσετε οὐδέν. ᾿Αμὴν ἀμὴν λέγω ὑμῖν, ὅτι ° ὅσα
Mark 11]. 24. 3 a 39. 9 , , ea
inments. | &Y τῷ ὀνόματί pov, δώσει ὑμῖν' ς ὖ Ἶ
. 4..1,14. 2A , LN ea a
ἃ 15. 7,16. pou: " αἰτεῖτε καὶ λήψεσθε, ἵνα ἡ χαρὰ ὑμῶν ἦ πεπληρωμένη. (*x) 3 Ταῦτα
δα 8... ὁ ίαις λελάλ' ὑμῖν: ἀλλ᾽ ἔ ὥρα ὅτε οὐκ ἔτι ἐν παροιμίαι
eh. ἐν παροιμίαις λελάληκα ὑμῖν: ἀλλ᾽ ἔρχεται dpa ὅτε οὐκ ἔτ = παροιμίαις
ae λαλήσω ὑμῖν, ἀλλὰ παῤῥησίᾳ περὶ Tov Πατρὸς ἀναγγελῶ ὑμῖν. Ev ἐκείνῃ
ἣν a a , : 4 en N ,
Coie. τῇ ἡμέρᾳ ἐν τῷ ὀνόματί μον ᾿αἰτήσεσθε: καὶ οὐ λέγω ὑμῖν ὅτι ἐγὼ ἐρωτήσω
ach.17.8,25. τὸν Πατέρα περὶ ὑμῶν, % " αὐτὸς γὰρ ὁ Πατὴρ φιλεῖ ὑμᾶς, ὅτι ὑμεῖς ἐμὲ πεφι-
; ἰδ , pe arte 4 brit ba μέν ple te 3 “ \
λήκατε, καὶ πεπιστεύκατε ὅτι ἐγὼ παρὰ τοῦ Θεοῦ ἐξῆλθον. ὅ3᾿ Εξῆλθον παρὰ
τοῦ Πατρὸς, καὶ ἐλήλυθα εἰς τὸν κόσμον' πάλιν ἀφίημι τὸν κόσμον, καὶ πο-
+ Ν x 4
ρεύομαι πρὸς τὸν Πατέρα.
29 la pe 3 Lol <P \ 3 a 5 lel g¢ , λαλ a . a
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h. 17, 8. ὐ i é 015 4 ΄ . ,»ῦ
Ἐν ἘΝ οὐδεμίαν λέγεις. νῦν οἴδαμεν " ὅτι οἶδας πάντα, καὶ οὐ
att. 9. 4.
t Matt. 26. 31, 56.
Mark 14. 27, 50.
20. κλαύσετε κ. θ. ὑμεῖς] These words also, as well as the pre-
ceding, ap
to the end.
to have a double sense; first applicable to the Apostles
percualiyyand next to the Church Universal ὲ rt
σε ἐρωτᾷ: ἐν τούτῳ πιστεύομεν ὅτι ἀπὸ Θεοῦ ἐξῆλθες. (iy) 5! ᾿Απεκρίθη
> aA e 3s lel ᾽ν , 32 t? AY » ν Α fel +) le θ
αὑτοῖς ὃ ᾿Ιησοῦς, Αρτι πιστεύετε ; ἰδοὺ, ἔρχεται ὥρα, καὶ νῦν ἐλήλυθεν,
lol 9 9 ‘ a la > Lal a 3 3. 8 ,
ἵνα σκορπισθῆτε ἕκαστος εἰς τὰ ἴδια, καὶ ἐμὲ μόνον ἀφῆτε: καὶ οὐκ εἰμὶ μόνος,
As Augustine says, “The Church may be compared to this
woman, because she brings forth children to God. Now is her timo
of travail; but when that time is over and her hour is come, then she
, of all place and time,
will rejoice at the birth of a faithful progeny to life eternal. She is
First. Yo, My Apostles, shall weep, when ye see Me crucified
and slain; and My enemies—the Jewish World, and Satan himself
the Prince of this world, will exult over Me as conquered,—but I
will raise Myself, and ascend in glory; and then you will rejoice
with great joy. (Luke xxiv. 52. John xx. 20.
ly. In ἃ larger sense ;—after My Ascension, even till the
time of My Second Advent, My Church will be in a state of widow-
hood. She will weep and lament; and the World will Prrects ber
and triumph over her. (85 Rev. xi. 10.) But 1 shall rea, in
gory: and her sorrow shall be turned into joy (Rev. xi. 13); and
er light affliction, which is but for a moment, will work for her a far
more exceeding and eternal eign of glory (2 Cor. iv. 17); and she
will be for ever with her Lord (I Thess. iv. 17).
ἡ γυνὴ ὅταν τ } ἡ γυνὴ, the woman in her womanhood,
and in its liar sorrow (see Gen. iii. 16). On this use of the article,
see on John iii. 10.---διὰ τὴν χαράν, for the joy; her joy, asa mother.
This verse, like the two erect ones, has a double sense:
First, as applicable to Christ. His Resurrection was a Birth;
it was a Birth from Death to Life Everlasting; a Birth which is the
source of all other Births, from the death of sin to newness of life
in this world; and from the Death of the Grave to a glorious Resur-
rection and a Blessed Immortality, in body and soul, in the life to
come. The Apostolic Church (i.e. the Church of the Apostles per-
sonally) went through the throes of parturition, until the day of the
Resurrection, when the Second Adam came forth from the womb of
the grave; and then they no longer remembered their sorrow, for joy
that a Man,—the Mun Christ Jesus,—the firstheyotten from the dead
Col. i. 18. Rev. i. 18) was born. And all Humanity was born into
6 world with Him, for ‘as in Adam all die, so in Christ all are
made alive.” (1 Cor. xv. 22.)
In a ry and wider sense, the Church in this world is
the Woman in travail (see Rev. xii. 2. Gal. iv. 19); she is in travail
with souls for the new-birth to grace and glory. She groans in the |
pangs of parturition even till the great Day of eration, the Day |
of the glorious Reappearing of Christ, and the general Resurrection |
and new-birth to Immortality. (Rom. viii. 22) Then, indeed, “a |
Man will be born into the world.” Humanity will cast off its grave-
clothes, and be glorified for ever in Christ,
now in travail in looking for Christ, she will then be delivered when
she sees Him.”
Do not be surprised that you will pass from a state of sorrow to
one of Fejoleing. A mother passes through sorrow in order to be a
mother. He thus intimates spiritually, that He Himself it is who
looses the pains (ὠδῖνας, throes) of death, and brings the new man to
life, never more to die. He Himself is indeed the ‘Man Who és
born into the world,’ for by His Resurrection the new man is born,—
He Who is incorruptible, Jesus Christ, our Lord. (Theoph.) Com-
pare on Rev. xii. 5.
— τὸ παιδίον] the child which has caused her pain.
— dv8penror] ‘homo;’ not δ vir.’
23. οὐκ ἐρωτήσετε] You shall ask nothing, for gladness and
fulness of fruition. You shall know all things, enjoy all things, and
have no need of any thing.
— ὅσα dv αἰτήσητε τὸν Πατέρα iv τῷ ὀνόματί μον] B, C,
L, X, Y, A, place ἐν τῷ ὀνόματι μον after δώσει ὑμῖν, and this
is adopted in some editions. But the language of Scripture (xiv. 13;
xv. 16; xvi. 26, ἄς.) and the great majority of MSS. is in favour of the
Teceived text. And it is not any prayer that obtains a favourable
answer from God, but only prayer in Christ's Nume; and every
prayer μὲ he is granted, for it is offered in a spirit of submission
to His Will.
They who do not believe rightly concerning Christ do not ask in
His Name. (Axag.)
25. ἀναγγελῶ] A, Ὁ, K, L, M, X, Y, have ἀπαγγελῶ. But
woe Bre tk A, Ma a rem 7
28. ἀφίημι τὸν κόσμον, καὶ πορεύομαι πρὸς τὸν Πατέρα]
Christ left the world by bodily absence, and has fre to the Father
by bodily ascension, but He has not left the world which He governs
with His Divine presence, just as when He came forth from the
Father into the world He did not leave the Father. (Aug.)
82. σκομπισθῆτε ἕκαστος] not only in body, by deserting me
personally, but also in mind, by falling away from faith in Me. This
| was fulfilled when He was apprehended, “and they all forsook Him
and fled.” Matt. xxvi. 56. (Aug.)
ST. JOHN XVI. 33. XVII. 1—3.
271:
ὅτι ὁ Πατὴρ per ἐμοῦ ἐστι. (35) δ᾽" Ταῦτα λελάληκα ὑμῖν ἵνα ἐν ἐμοὶ uch.14.27.
v ver. ], 2.
εἰρήνην ἔχητε. “᾽ν τῷ κόσμῳ θλῖψιν ἔχετε, ἀλλὰ θαρσεῖτε, ἐγὼ νενίκηκα τὸν ch Is. 18-10.
κόσμον.
1 Thess. 3. δ, 4.
2 Tim. 3. 12.
XVII. 1" Ταῦτα ἐλάλησεν ὁ ᾿Ιησοῦς, καὶ ἐπῆρε τοὺς ὀφθαλμοὺς αὐτοῦ εἰς Fen τς ας,
b
τὸν οὐρανὸν καὶ εἶπε, Πάτερ, ἐλήλυθεν ἡ dpa: δόξασόν σον τὸν Tidy: ἵνα καὶ cn. 5.
ὁ Υἱός σον δοξάσῃ σέ 32" καθὼς ἔδωκας αὐτῷ ἐξουσίαν πάσης σαρκὸς, ἵνα
ech. 20. 31.
1 John 4. 9, 14.
& 5. 20.
1 Cor. 8. 4.
πᾶν ὃ δέδωκας αὐτῷ, δώσῃ αὐτοῖς ζωὴν αἰώνιον: ὃ." αὕτη δέ ἐστιν ἡ αἰώνιος 18+,
ζωὴ, ἵνα γινώσκωσί σε τὸν μόνον ἀληθινὸν Θεὸν, καὶ ὃν ἀπέστειλας ᾿Ιησοῦν 5.1: ὃ":
& 17. 29.
2.
ἃ 81. 33, 84, 2 Cor. 4.6. 2 Pet. 1. 3-.
88. ἔχετε] So A, C, E, K, L, 8, X, Y, and many cursive MSS.
Elz, ἕξετε, but ἔχετε seems preferable. Tribulation is your portion
in this life; it is what you Aave; suffering is your inheritance here,
in order that you may reign hereafter.
— νενίκηκα] See the sublime vision in St. John’s Apeslypt,
vi. 2. The Victory of Christ over the World, and the Victory of
Christians by means of that Victory, are themes specially appropriated
to the last Evangelist St. John. See 1 John ii. 13, 14; iv. 4; v. 4.
Rev. ii. 7. 11. 17. 26; iii. δ. 12.21; xii. 11; xv. 2; xvii. 14; xxi. 7.
Cu. XVII. 1. ταῦτα ἐλάλησεν ὁ “Incovs] He had said that in
the world they should have tribulation, and He now teaches them
ann) example, that in tribulation they should resort to prayer.
rye.
— καὶ ἐπῆρε τοὺς ὀφθαλμοὺς αὑτοῦ els τὸν οὐρανὸν, καὶ εἶπε)
He nig have prayed in silence; but He would teach us by His
pe ow to believe and pray aright. This prayer, offered in the
earing of His Disciples, is desi; to instruct us what our own de-
sires. and thoughts, and actions should be. (Aug., Theuph.)
— ἐλήλυθεν ἡ ὥρα] the hour of suffering; and yet in suffering
Christ was glorified, βο that the Centurion confessed Him to be the
Son of God. (Matt. xxvii. 54. Hilary, de Trin. iii.) And if He
re glorified in His passion, how much more in His resurrection !
ug.
- ba καὶ ὁ Ὑἱός σου δοξάσῃ “ἢ not by adding to Thy divine
glory, but by making it known to all Nations by the Gospel. And
as far as Christ's part was concerned, all Nations to whom it has been
offered have received the Gospel; He has died for al) ; and has given
᾿ commission that the Gospel be preached to all. (Aug. Hilary, de
rin. iii. .)
2. ἔδωκας. ϑέδωκαν Observe these words frequently repeated in
this Prayer (vv. 4. 6, 7, 8, 9. 11, 12. 22. 24), commemorating what
Christ has received from the Father. Thus this Prayer may be re-
garded as an example of Thanksgiving.
How is Christ said to recetve? See Hovker, V. liv., who says,
“ Christ is by three degrees a receiver.
“ First, in that He is the Son of God ;
“* Secondly, in that His human nature hath had the honour of
union with Deity, into that nature which is coupled with it;
“ Thirdly, in that by means thereof, sundry eminent graces have
flowed, a8 effects from Deity, into that nature which is coupled with
it. On Christ, therefore. there is bestowed the gift of Eternul Gene-
ration, the gift of Union, and the gift of Unetion.
“By the gift of Eternal Generation Christ hath received of the
Father one, and in number the self-same substance, which the Father
hath of Himself, unreceived from any other. For every beginning is a
Father unto that which cometh of it; and every ing ts a Son
unto that out of which it groweth. Secing, therefore, the Father
alone is originally that pee eet Christ originally is not (for
Christ is God by being of , light. by issuing out of light), it
followeth hereupon, that whateoever Christ hath common unto Him
with His heavenly Father, the same of necessity must be given Him,
but naturally and elernally given, not bestowed by way of benevolence
and favour, as the other ae both are. And, therefore, where the
Fathers give it out for a rule, that whatsoever Christ is said in Scrip-
ture to have received, the same we ought to apply only 12 the man-
hood of Christ; their assertion is true of all things which Christ hath
received ἦν gruce, but to that which He hath received of the Father
by eternal nativity or birth it reacheth not.
“Touching union of Deity with manhood, it is by bg because
there can be no greater showed towards man, that God
should vouchsafe to unite to man's nature the pereon of his only-
begotten Son. Because, ‘the Father loveth the Son’ as man, He
hath, by uniting Deity with manhood, ‘giver all things into His
hands." It hath pleased the Father that in Him ‘all fulness should
dwell.’ The ‘name’ which He hath ‘above all names* is given Him.
“As the Father hath life in Himself,’ the ‘Son in Himself hath life
also’ by the gift of the Father. The gift whereby God hath made
Christ a fountain of life, is that ‘conjunction of nature of God
with the nature of man’ in the person of Christ, ‘which gift,’ saith
Christ to the woman of Samaria, ‘if thou didst know, and ἐπ thut
respect understand who it is which asketh water of thee, thou wouldst
ask of Him that He might give thee living water." The union,
therefore, of the fleeh with Deity, is to that a gift of lal
grace and favour. For by virtue of this grace man is really made
. 8 creature is exalted above the dignity of all creatures, and hath
all creatures else under it.”
— ὀξουσίαν σαρκός) So Matt. x. 1, ἐξονσίαν πνευμάτων.
8. ἵνα γινώσκωσι) To know, i.e. to acknowledge, love, honour,
and ater suitably to the attributes of God and Christ, which that
knowledge reveals.—yivooxew is the Hebr.-yyp (yadha), which
not only signifies mental knowledge, but also the moral and spiritual
affections, and acts consequent on it. See Bustorf in v.
— τὸν μόνον ἀληθινὸν Θεόν] The only true God. Not that (as
the Socinians say) Christ is not God. Christ is praying. He first speaks
as Man; and of what is given Him as such (vv. 1,2,and in v.6). He
then speaks of the Glory that He Himself had with the Father,
before the world was; and that all things ‘that the Father has are His
(υ. 10), and that He and the Father are one (ἕν, one nature and sub-
stance, ov. 11. 22). And He says that the Father is in Him, and He
in the Father (v. 21). The knowledge, therefore, of the Father, as
the only true God, must include the knowledge of the Son as in Him,
and co-equal, co-eternal, and consubstantial with Him; and would
be incomplete without it; as the knowledge of the Solar Orb includes
the knowledge of the Light which beams from it.
The Father, as πηγὴ Θεότητος, may in Himself be called
μόνος, and in this sense the text was understood by some in ancient
times. See Huoker, quoted on v. 2, and Bp. Bull (Def. Fid. Nic.
iv. 1), who says, ‘‘ The ancients did not shrink from calling God the
Father the one and only God, as being the principle, cause, author,
and fountain of the Son. For thus the Nicene fathers themselves
commence their creed : ‘ We believe in one God the Father Almighty,”
&c. And thus subjoin, ‘and in one Jesus Christ, .... God of
God.’ And the great Athanasius, in his Oration against the Sabel-
lians, not far from the beginning, allows that the Father is rightly
designated ‘the only God, use He alone is unbegotten, and alone
is the fountain of Godhead.’ To his testimony I will only add that
of Hilary, who, in the third book of bis work on the Trinity, setting
forth the passage of the sb ist John (xvii. 3), where the Father
is called ‘the only true God,’ writes as follows: ‘Due honour is
rendered by the Son to the Father,’ when He says, ‘Thee, the only
true God,’ the Son, however, does not separate Himself from the
truth of Godhead when He adds, ‘And Jesus Christ whom Thou
hast sent.’ The confession of the faithful puts no interval [between
Them], because in Both is the hope of life; nor is true God [head]
wanting to Him, who, when They are put together, comes second in
order. When, therefore, it is said, " t they may know Thee, the
only true God, and Jesus Christ whom Thou hast sent,’ under this
meaning, that is, ‘ that of Sender and Sent, the truth and Godhead of
the Father and of the Son, is not distinguished under any difference
of meaning or extent, but the faith ot [eae religion is instructed unto
the confessing of the Begetter and the otien.’ And now to all
these testimonies 1 will add this, by way of conclusion; that the
doctrine, that in the Trinity there is only one Perma without
Beginning, even the Father, was so fixed, decreed, and established in
the primitive Church, that in the forty-ninth of what are called the
Apestolical Canons, he is condemned who shall baptize into ‘three
ῃ load alps beginning,’ els τρεῖς avapyour. On which canon
fonaras has made this comment; ‘ For the Church has received to
worship One without beginning, even the Father, because of His
being uncaused ; and one Son, use of His ineffable generation ;
and One Comforter, the Holy Ghost, by reason of His procession.”
Observe, also, our Lord adds the word ἀληθινόν. This shows
that He is not con tenipnne the Father as distinct in His Divine
Nature from the Son, but as the true God, distinguished from false
gods, who have no life, and cannot give it.
Thus St. Paul says, “ There is none other God but One” (1 Cor.
viii. 4). ‘ And ye turned from idols to serve the living and true
God™ (1 Thess. i. 9. Cp. Rom. xvi. 27. 1 Tim. i. 17). And thus
He shows that the distinction He makes between Himself and the Fa-
ther is not in to Godhead but as to Manhood; as St. Paul does,
when He says, “There is one God and one Mediator between God
and Man, the Man Christ Jesus.” (1 Tim. ii. 5.) And St. Paul calls
Christ the blessed and only Potentate, King of Kings, and Lord of
Lords. (J Tim. vi. 15. Cp. Jude 4. 25, where Οὐ τινὲ is called the
only Lord.) This is the sense in which the passage is understood by
ian, Exhort. ad Martyr. Greg. Nuziun., Orat. 4. Basil, c.
unom. lib. v. Chrys. and Cyril here, and Theodoret in Caten. See
Maldonat., who says, “‘verba illa ‘solum verum Denm' ad Patrem
referuntur, non quod Filius excludatur, sed ut excludantur idola.
Non ergo his verbie Filio et Spiritui Sancto sed Jdolis Pater opponi-
tur.” St. John himself has thus explained the passage by what he
says at the close of his first Epistle, which is the best comment on it:
ὁ Yide τοῦ Θευῦ ἥκει, καὶ δέδωκεν ἡμῖν διάνοιαν ἵνα γινώσκω-
μὲν τὸν ἀληθινόν' καί ἐσμὲν ἐν τῷ ἀληθινῷ, ἐν τῷ Tie
αὑτοῦ ᾿Ιησοῦ Χριστῷ οὗτός ἐστιν ὁ ἀληθινὸς Θεὸς eal %
ζωὴ αἰώνιος τέκνια, φυλάξατε ἑαυτοὺς ἀπὸ τῶν εἰδώλων.
ST. JOHN XVII. 4—21.
Χριστόν. *’Eyd σε ἐδόξασα ἐπὶ τῆς γῆς: τὸ ἔργον ἐτελείωσα ὃ δέδωκάς
x a , », AY , ΝΥ a dia ,
καὶ νῦν δόξασόν με σὺ, Πάτερ, παρὰ σεαντῷ, “ τῇ δόξῃ
ὅτι τὰ ῥήματα ἃ δέδωκάς μοι, δέδωκα αὐτοῖς.
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Ἱ Co: 15 47 7 4 ἶ \ a ‘ , Yi DY id 6 e? , , νιν
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Ca” χρῖς ἀνθρώποις, ods δέδωκάς μοι ἐκ τοῦ κόσμον. Σοὶ ἦσαν, καὶ ἐμοὶ αὐτοὺς
. 2. 1 a
ai 18. δέδωκας: καὶ τὸν λόγον σον τετηρήκασι. Ἶ Νῦν ἔγνωκαν ὅτι πάντα ὅσα
feh. 7. 16, δέδωκάς μοι παρὰ σοῦ ἐστιν. ὃ ΄ ὅ
πε a ὶ αὐ ἐδ ὧν ον ἀληθῶς, ὅ ἃ σοῦ ἐξῆλθ, i ἐπί
καὶ αὐτοὶ ἔλαβον, καὶ ἔγνωσαν ἀληθῶς, ὅτι παρὰ σοῦ ἐξῆλθον: καὶ ἐπίστευσαν
3Ψ A A Ν aA aA
Luke 22. 32 ὅτι σύ με ἀπέστειλας. ὃ “᾿Εγὼ περὶ αὐτῶν ἐρωτῶ: οὐ περὶ τοῦ κόσμου ἐρωτῶ,
om. 8. 34.
Heb7/25. ἀλλὰ περὶ ὧν δέδωκάς μοι, ὅτι σοί εἰσι 1"
1 ομη3... χὰ σὰ ἐμά: καὶ δεδόξασμαι ἐν αὐτοῖς: |
ich. 10. 80. . > a , aN ν 2.» , » Ud 9 ,
a οὗτοι ἐν τῷ κόσμῳ εἰσὶ, Kal ἐγὼ πρός σε ἔρχομαι. Πάτερ ἅγιε, τήρησον
Ὁ ε lal
Joh, 6, 9 αὐτοὺς ἐν τῷ ὀνόματί σου, @ δέδωκάς por, iva dow ἐν καθὼς ἡμεῖς.
Heb. 2. 18.
k ch. 15, 11.
ἃ 16. 24,
ἤμην per αὐτῶν ἐν τῷ κόσμῳ, ἐγὼ ἐτήρουν αὐτοὺς ἐν τῷ ὀνόματί σου ods
δέδωκάς μοι ἐφύλαξα, καὶ οὐδεὶς ἐξ αὐτῶν ἀπώλετο, εἰ μὴ ὁ vids τῆς ἀπωλείας,
ν ε μ Ὶ » μὴ ™
iva ἡ γραφὴ πληρωθῇ. 15 Νῦν δὲ πρός σε ἔρχομαι, καὶ ταῦτα λαλῶ ἐν τῷ
κόσμῳ, “iva ἔχωσι τὴν χαρὰν τὴν ἐμὴν πεπληρωμένην ἐν αὐτοῖς. 14 "᾿Εγὼ
δέδωκα αὐτοῖς τὸν λόγον σου’ καὶ ὁ κόσμος ἐμίσησεν αὐτοὺς, ὅτι οὐκ εἰσὶν
by pos ἐμίση
16 Ἔκ τοῦ
1 υ:Αγίασον αὐτοὺς
18 Καθὼς ἐμὲ ἀπέστειλας
19 0 . ey 3. α
καὶ ὑπὲρ αὐτῶν
rished in order that the Scrip-
Teh. 15. 18.
1 John δ. 13. Η ~ , x Ὁ: “ἃ Ρ 4 Δ 9 a , 15 ™ fp? 2 a ¢% »
mMat.6.18. ἐκ τοῦ κόσμον, καθὼς ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου. Οὐκ ἐρωτῶ ἵνα ἄρῃς
eas. 8. ὃ. ᾿ς
1John 6.18, αὐτοὺς ἐκ τοῦ κόσμου, ἀλλ᾽ ἵνα τηρήσῃς αὐτοὺς ἐκ τοῦ πονηροῦ.
neh 15... κόσμον οὐκ εἰσὶ, καθὼς ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμον.
Be TAO N25 2 a 2 6. , ε , ε ᾿ 3λ,2 2
ἐν τῇ ἀληθείᾳ σον: ὁ λόγος ὁ σὸς ἀλήθειά ἐστι.
οἵ Cor. 1. 3, 89. ¢? N , 2 NN 9. » λ 2 AN 3 ᾿ ,
ol Cor. 1: ἅ,30,, εἰς τὸν κόσμον, κἀγὼ ἀπέστειλα αὐτοὺς Eis τὸν κόσμον"
2 N Ὁ , 3 Ν ν ᾧ Ν 3 Noe 2 3 ar θ ΄ φ0 3 Ν
ἐγὼ ἁγιάζω ἐμαυτὸν, ἵνα ὦσι καὶ αὐτοὶ ἡγιασμώνοι ἐν ἀληθείᾳ. Οὐ περὶ
peh.10-88. τρύτων δὲ ἐρωτῶ μόνον, ἀλλὰ καὶ περὶ τῶν πιστευόντων διὰ τοῦ λόγου αὐτῶν
ν
μενον ὡς εἰς ἐμὲ, Piva πάντες ἐν ὦσι, καθὼς σὺ, Πάτερ, ἐν ἐμοὶ, κἀγὼ ἐν σοὶ, ἵνα καὶ
4. ἐγώ σε ἐδόξασα ἐπὶ τῆς γῆς. Here, and v. 6, the aorist is - ἵνα ἡ γραφὴ πληρωθῇ] He
used, not the ; inasmuch as the work of glorification was still | ture might be fulfilled.
going on, and not to be completed before His Passion, when He παῖδα ἢ
would say τετέλεσται (xix. 30). Here is an answer to the objection
made to the exposition of Aug., Chrys., and others, who include the
Passion in this work of Glorification.
He uses the Perfect in ὁ. 8, because the part of the work which
is there described, was done.
5. νῦν δόξασόν με σὺ, Πάτερ] He prays that His human nature
which He had assumed i
Siar eck He had with the Father from eternity. (Hilary, de Trin.
9. ob περὶ τοῦ κόσμου ἐρωτῶ]
according to the lusts and vanities of the world. (Ang
11. oJ So A, B, C, E, H, K, L, M,8, U, X, Y, A, and many
Cursives. Elz. οὕς.
divinity of Christ, but the attributes which He has by virtue of His
These are said to be given Him by the Father. Hence
St. Paul says, that God has given H
that at the Name of Jesus eve!
iii.
Incarnation.
But the Scripture would not have been
y God unless God had foreseen that he would perish. And
this divine Prescience, though it foreknew and foretold that he would
Tish, did not in any way cause him to perish. Why then was this
βεπρειτο written? In order that even his perishing might be an
evidence of God's foresight ; and so the Traitor himself, even in the
hands of Satan, and betraying Christ, might be a witness of the truth
even by his perishing; and Judas, ‘the son of Perdition,’ might still,
even in his perdition, be an Apostle of the Son of God.
14. οὐκ εἰσὶν ἐκ τοῦ κόσμου) but citizens of heaven. (Chrys.)
15. τοῦ πονηροῦ] The Evil One.
16. οὐκ εἰμὶ ie +. κι the order of the words in A, B, C, D, L, X,
Δ, and many Versions. Elz. has ix +. x. οὐκ εἰσι.
17. ἁγίασον αὑτοὺς ἐν τῇ ἀληθείᾳ cov] Make them holy by the
gift of the Spirit and sound doctrine. Set them apart and consecrate
them as living sacrifices for Thyself. (Chrys., pe)
19. ὑπὲρ αὑτῶν ἐγὼ ἁγιάζω ἐμαυτόν] Cp. John x. 11.15. 17.
Heb. ix. 14. I offer Myself as an oblation, a holy victim to Thee,
that they also may be sanctified and presented as oblations to Thee.
in time, may be received into that Divine
Cp. Iren., iii. 14.)
I pray not for those who live
Theoph.)
The dvoua here specified is not the essential
im a Name above every Name,
knee should bow. See on Matt.
xxviii. 18. John iii. 34, 35; v.
above, on v. 2. :
— ὦσιν ἕν] seo vv. 20—22,
12. obs δέδωκάς μοι] It appears from this and the following
words that Judas was given to the Son by the Father, and that there-
fore he was once in a state of salvation; and became a betrayer and
murderer (ἐγένετο προδότης, Luke vi. 16) by his own will. Even
after he had betrayed Christ he might have been saved by the merits
of the innocent blood which he had betrayed. (Ang. in Ps. Ixviii.
Leo M., Serm. i. 3. 5, de Passione; and Chrys. here.) Our Lord
to have referred to Judas here for the purpose of saying that
none of His Sheep had been lost by the Shepherd, but by their own
sin; and even in that there was a proof of His own truth. See next
note.
On the case of Judas, see Hammond, Letter to Sanderson con-
cerning God's grace and decrees, in Bp. “ὁ Works, v. p. 324.
— ὃ vids τῆς ἀπωλείας] One who is moved by the spirit of
destruction (᾿Αβαῤδὼν, Rev. ix. 11, zis34, rendered by the LXX
ἀπώλεια), and who draws others to destruction, and whose end is
destruction. Cp. 2 Thess, ii. 3.
It is a Hebraism, nyg73 (ben-maveth), vids θανάτου (2 Sam.
xii. 5. 1 Sam. xxvi. 16), reruro 7} (ben mashchith), 168. i. 4, i.e,
: ee ποῦνε δι peo, quatenus morte et perditione dignus, ἐἄψωθ
puniendus.’
Cp. Rosenmiiller here, and Matt. xxiii. 15, uldv γεέννης, and
note on viol νυμφῶνοε (Matt. ix. 15).
3; xiii. 3; xvii. 8. Rev. vi. 2, and
Christ, Our Great High Priest Who offers Himself, is our Head
and we His members. And as He offered Himself, so must we,
according to the Apostolic saying (Rom. xii. 1): “1 beseech you,
brethren, that ye present your bodies a living sacrifice, holy, accept-
able unto God, which is your reasonable service.” (Chrys., Theoph)
I sanctify or hallow Myself, My Body, as an offering for sin
(Heb. x. 5), and I sanctify My Body the Church, whose members are
members of Christ and are sanctitied in Him. (Aug.) Cp. on xi. 55.
— ἵνα wot, x. a.] The order of the words in many of the best
MSS. and Versions.
20. ἐρωτῶ μόνον, ἀλλὰ καὶ περὶ πιστευόντων] Elz. πιστεν-
σόντων. But πιστευόντων, the reading of the best MSS., is pre-
ae as signifying all believers, present at once to the Omniscience
of Christ.
* Δ, ἵνα πάντες iv wor] On the Socinian objection drawn from
these words, see above on x. 30; and cp. 4 . ¢ Arian. iii, 17,
pp. 449—454. For a fulfilment of this petition. see Acts iv. 32.
Our Lord does not say that we may be all one (‘unum’), but
that all may be one (‘unum’) as Thou, O Father, in Me and I in
Thee are one (‘unum’). The Father is in such a manner in the
Son that they are ‘anum* (one substance). We may be in them, but
we cannot be ‘unum’ with them, for we are not consubstantial with
them; inasmuch as the Son with the Father is God. The Father
and Son are in us as God is in a temple; and we are in them as a
creature is in ite Creator. He adds that they may be one (‘unum ἢ
in us, our unity ἐπ Love is due not to ourselves, but to Divine
Grace. (Aug., Hilary, do Trin, viii.)
ST. JOHN XVII. 22—26. XVII. 1—4.
273
αὐτοὶ ἐν ἡμῖν ἐν dow, ἵνα ὁ κόσμος πιστεύσῃ ὅτι σύ pe ἀπέστειλας. 3 Καὶ
ἐγὼ τὴν δόξαν ἣν δέδωκάς μοι δέδωκα αὐτοῖς, ἵνα ὦσιν ἕν, καθὼς ἡμεῖς ἕν
ἐσμεν, 33 ἐγὼ ἐν αὐτοῖς καὶ σὺ ἐν ἐμοὶ, ἵνα ὦσι τετελειωμίνοι εἰς ἕν, καὶ ἵνα
- γινώσκῃ ὃ κόσμος ὅτι σύ με ἀπέστειλας, καὶ ἠγάπησας αὐτοὺς, καθὼς ἐμὲ
ἠγάπησας. ™ ἃ Πάτερ, ods δέδωκάς μοι, θέλω ἵνα ὅπου εἰμὶ ἐγὼ κἀκεῖνοι ὦσι ch. 12.26
per ἐμοῦ, iva θεωρῶσι τὴν δόξαν τὴν ἐμὴν ἣν δέδωκάς μοι, ὅτι ἠγάπησάς με
(ὦ) 35 "Πάτερ δίκαιε, καὶ ὁ κόσμος σε οὐκ ἔγνω, τι νει. 3.28.
πρὸ καταβολῆς κόσμον.
14. 3.
1 Thess. 4. 17.
ver. 5.
ch. 8. 19, 49, 50.
ἐγὼ δέ σε ἔγνων, καὶ οὗτοι ἔγνωσαν ὅτι σύ pe ἀπέστειλας, (*¢) * καὶ ἐγνώρισα & 15-21. ἃ ἰ6. δ,
Rom. 8. 8, 4.
Matt. 11. 25—27,
3 a ἂν , .Y 0 9 ε 93 i4 a 3 , , 39 3 a 4
αὐτοῖς τὸ ονομᾶ σον, Kal γνωρίσω, Wan ἀγάπη ἣν ἡγαπησὰς με ἐν αὕτοῖς ἢ, o's: G8. a0.
2 AN » > a
κἀγὼ ἐν αὐτοῖς.
ἃ 16. 27, 80.
XVIII. (5) 1" Ταῦτα εἰπὼν ὁ ᾿Ιησοῦς ἐξῆλθε σὺν τοῖς μαθηταῖς αὐτοῦ « Matt. 2. 36.
Mark 14. 82.
πέραν τοῦ χειμάῤῥου τῶν Κέδρων, ὅπον ἦν κῆπος εἰς ὃν εἰσῆλθεν αὐτὸς καὶ Luke 2. ὃ.
e
ot μαθηταὶ αὐτοῦ.
9 A a a aA
ὅτι πολλάκις συνήχθη ὁ ᾿Ιησοῦς ἐκεῖ μετὰ τῶν μαθητῶν αὐτοῦ.
3 a
Ἰούδας λαβὼν τὴν σπεῖραν, καὶ ἐκ τῶν ἀρχιερέων καὶ Φαρισαίων ὑπηρέτας,
» a
ἔρχεται ἐκεῖ μετὰ φανῶν καὶ λαμπάδων καὶ ὅπλων.
2 Sam. 15. 23.
=) 3» Ἤ Se δὲ καὶ Iovdas ὁ παραδιδοὺς αὐτὸν τὸν τόπον, b Luke 22. 39.
x ‘ ρ
188) 3cé Sy c Matt. 26. 47.
(F O οὖν cMate 26 α
Luke 22. 47.
‘Acts 1. 16.
(2) 4 Ἰησοῦς οὖν 3 εἰδὼς d Matt. 16. 21.
He prays that we all may be one—“ pero joined together in
one Will and Mind and Judgment "—as He and the Father are One.
Nothing is such a stumbling-block to those who learn, as discord
among their teachers. How will any one be willing to listen to those
who have not the same mind? Therefore Christ prays that they may
be one, as He and the Father are One (Theoph., Euthym., whose
words deserve to be transcribed : οὐδὲν οὕτως ἔμελλεν ἐμποδίζειν
τῷ κηρύγματι, we τὸ διεσχίσθαι τοὺς κήρνκαν, TH τε δια-
Φορᾷ τῆς πίστεως, καὶ τῇ πρὸς ἀλλήλους ἀπεχθείᾳ; ᾿Ἐπειδὴ,
μαχομένων (i.e. if they strive) ἐροῦσιν (i.e. men will say) οὐκ
εἰρηνικοῦ εἶναι μαθητάς εἰ δὲ οὐκ εἰρηνικοῦ, οὐδὲ παρὰ Σοῦ
ἀποσταλέντας. ἙὉμογνωμονούντων δὲ, καὶ τὰς ἐντολὰς Μοῦ
φυλαττόντων, γνώσονται πάντες ὅτι ἐμοὶ μαθηταί εἶσι, καὶ ὅτι
Σὺ Μὲ ἀπέστειλας. Memorable words; deserving to be engraven
on the minds of all Missionaries and Ministers of Christ, and of all
who endeavour to promote the Missionary cause at home and abroad).
Tn ourselves we cannot be one, on account of our lusts and sins,
which divide us, and from which we are cleansed through the One
Mediator, that we may be one with Him. (Aug. de Trin. iii. 9.)
22. ἐγὼ τὴν δόξαν ἣν δέδωκάς pot δίδωκα αὑτοῖς] He had
said before (xiv. 23), We will come and make our abode with him,
refuting by anticipation the heresy ‘of Sabellius, Ὁ pa ἃ
a persons. Here He overthrows Arianism by saying that
the Father comes by the Son. (Chrys.)
24. θέλω ἵνα ὅπου εἰμὶ ἐγὼ κἀκεῖνοι ὦσι] He had said before
{ἄν 18). “Νὸ man hath ascended up to heaven but He that came
lown from heaven ;" and what He now says is in unison with that;
for our Lord is the Head of His members, and we are made one in
Him. He reascends and carries us to that place whence He alone
came down in Himself. (See Eph. ii. 6. Greg. Mor. xxvii. 1.)
— θεωρῶσι] ‘contemplate.’ See xii. 45; and on xiv. 19; xvi. 16.
25. Iarep δίκαι] When our Lord prays that they may be
sanctified, He says Πάτερ ine (xvii. 11); He now appeals to His
Father's Justice, which will seen in punishing the world, which
refused to know Him (v. 25), and in glorifying those who are sanctified
hy the offering of Christ (v. 10), and who recognize that God has sent
im, and are sanctified in His truth, and will therefore be glorified
with Him (v. 24).
Cu. XVIII. 1, ἐξῆλθε] out of the City and its suburbs.
— τῶν Κέδρων) Its vernacular form is ἡ (Kidron, 2 Sam,
xv. 23, 1 Kings xv. 18, 2 Kings xxiii. 4), from root yp (kadhar),
‘niger fuit.’ It flows in the valley or ravine between the City and
the Mount of Olives, toward the Dead Sea. Cp. Robinson, Palestine,
ii. 32. Winer, i. p. 655,
I have not ventured to follow some recent Editors here in
changing this reading into τοῦ Κεδρών. I do not assert that it may
not perhaps be the right reading; but that there is not sufficient evi-
dence to justify its adoption.
The very ips majority of MSS. have τῶν Κίδρων. The other
reading, τοῦ Κεὸρὼν, is only found in three uncials, A, 8, A, and
one cursive MS.
Doubtless τοῦ Κεδρὼν is etymologically correct (seo below) ;
though according to strict erymelery it should be Κιδρών.
ut it is not improbable that the Greek and Latin inhabitants of
Jerusalem may have Grecized and Latinized the Hebrew Kidror into
a form which gave an intelligible sense in their own languages; and
so the “ brook Kidron” may have been known to them as the brook
“τῶν Κέδρων. of Cedars.
Thus it might have been accommodated in its name to other
neighbouring places, such as the Garden of Gethsemane and the
Mount of Olives. It is observable that the Hebrew brook Kison has
also been Grecized in like manner into χειμαῤῥοὺς τῶν Κισσῶν,
or Boek δ Ivy. See Suidas, ν. ᾿1αβίν. (Cp. Bp. Mi .)
OL. 1,
We see this process of modification, for the sake of intelligibility,
operating on the names of places in all lan; Thus Ma cats be-
came first Muleventum, and then Beneventum ; which no Critic would
correct on etymological grounds. Thus the Eurtpus has been Italianized
into Neg . Thus the Hebrew name of Jerusalem itself has been
Grecized into "] ερο-σόλνμα, which no one would expunge on principles
of strict etymological accuracy from the pages of the New Testament.
Besides, we find the very words of the text of the MSS. here,
χωμάῤῥους τῶν Κέδρων, actually used as a translation of the
ebrew ‘brook Kidron’ in the LXX Version of 2 Sam. xv. 23,
describing David's sorrowful passage over it: πᾶσα ἡ γῆ ἔκλαιε
φωνῇ μεγάλῃ" καὶ πᾶς ὁ λαὸς παρεπορεύοντο iv τῷ χειμάῤῥῳ
τῶν Κέδρων' καὶ ὁ βασιλεὺς διέβη τὸν χειμάῤῥρονν Κέδρων.
Had not St. John this in his mind when he described the
mournful transit of the of David over the same brook ?
It may indeed be alleged that almost all the MSS. have been
altered here by a blunder of the Copyists, who did not understand
Hebrew, and have introduced a Greek form. But is this consistent
with a due regard to the authority of the MSS.? And if we are to
abandon that authority and resort for refuge to the individual opinions
of a discordant criticism, where will be the Text itself? Is it not at
least as probable that the four MSS. which have τοῦ Κεδρὼν here
may have been altered to suit the Hebrew sense, as that the four
hundred which have τῶν Κέδρων have been altered to suit the Greek ?
The reading τῶν Κέδρων apy also to be recommended by the
usage of Josephus. He uses the form Kedpwy (φάραγξ xedpavos,
Ant. ix. 7.3. Cp. viii. 1.5. B. J. v. 6.1); and every Greek ler
would suppose that as ᾿Ελαιὼν is to be rendered Olivetum, or a place
of Olives ; 80 Κεδρὼν is Cedretum, a place of Cedars. Cp ἱτεὼν,
salicelum ; ῥοδὼν, roselum; ἰὼν, violetum; μυρτὼν, myrtetum ;
ἀμπελὼν, vinetum ; and many others.
The word Κέδρος, Cedrus, Cedar, may also be derived from the
Hebrew root signifying dark; and it is by no means improbable that
there were Cedars near the brook Kedron.
On the whole it seems more consistent with reverence for the
sacred text, and with respect for its readers, not to disturb the reading
of the vast majority of the MSS., than to insert in the Text another
reading in its place upon very slender pore’ 6
As was before observed, the zame of the brook is
Frobelly here
mentioned by the Evangelist in order to
t a reference to the
history of David in his passage ‘ over the Kidron* when he fled
from Tis rebellious son (2 Sam. xv. 23). So He, Who in His suffer-
ings was prefigured by David, now passes over it, being rejected by
His own Gity and People.
This was the time of His Agony; and now His Passion may be
said to begin. The descent into thie Vale and the over this
dark Brook was His path to light and glory. “ Bie drank of the
Brook in the way ; therefore shall He lift up His head” (Ps. cx. 7).
And if there was any local foundation for the Greek name, then we
might venture to say that the dark boughs of the Cedars became to
Him Palm branches of Victory.
— ὅπου ἦν κῆποι] The Garden of Gethsemane. (See Matt.
xxvi. 36. Mark xiv. 32. Luke xxii. 40.) Our Lord’s Passion
began with His Agony in the Garden; and He was buried in a
Garden. The first Adam fell, and we fell with him, in a Garden,
in a Gan- Eden, or Garden of Delight. And we rose again with the
Second Adam in the Garden of Agony and of Suffering, the Garden of
Gethsemane and of Calvary, and by that we are restored to Paradise.
Our Lord was wont to teach on mountains and in gardens, places
sequestered from tumults, and congenial toreligious instruction. (Chrys.)
8. τὴν σπεῖραν The band assigned by the Procurator to attend
the Sanhedrim on the great Festivals; part of the rae of the
Temple. (Michaelis, Rosenmiiller.) Cp. Luke xxii 52.
— φανῶν καὶ λαμπάδων] ‘ torches, and lights πὸ lanterns.” (Hesye.)
N
274
ST. JOHN XVIII. 5—13.
πάντα τὰ ἐρχόμενα ἐπ᾽ αὐτὸν, ἐξελθὼν εἶπεν αὐτοῖς, Τίνα ζητεῖτε ; δ ᾿Απεκρί-
9 A 3 a a Lal Ld > a e 9 a“ > ’ 3
θησαν αὐτῷ, ᾿Ιησοῦν τὸν Nalwpaiov. Λέγει αὐτοῖς ὁ ᾿Ιησοῦς, ᾿Εγώ εἶμι
εἱστήκει δὲ καὶ ᾿Ιούδας 6 παραδιδοὺς αὐτὸν per αὐτῶν. ὅ 'ῆς οὖν εἶπεν
e Matt. 26. 53, 54.
ch. 10. 18.
Acts 9. 3.
αὐτοῖς, Ὅτι ἐγώ εἶμι, " ἀπῆλθον eis τὰ ὀπίσω, καὶ ἔπεσον χαμαί. 7 Πάλιν
οὖν αὐτὸς ἐπηρώτησε, Τίνα ζητεῖτε; οἱ δὲ εἶπον, ᾿Ιησοῦν τὸν Ναζωραῖον.
8 ᾿Απεκρίθη ᾿Ιησοῦς, Εἶπον ὑμῖν, ὅτι ἐγώ εἰμι εἰ οὖν ἐμὲ ζητεῖτε, ἄφετε τούτους
ὑπάγειν" 9 “ἵνα πληρωθῇ ὁ λόγος ὃν εἶπεν, Ὅτι obs δέδωκάς μοι, οὐκ ἀπώλεσα
160) 10 ΄ 3 ΄ ¥ , aN a8
(τῇ © Σίμων οὖν Πέτρος ἔχων μάχαιραν εἵλκυσεν αὐτὴν,
καὶ ἔπαισε τὸν τοῦ ἀρχιερέως δοῦλον, καὶ ἀπέκοψεν αὐτοῦ τὸ ὠτίον τὸ δεξιόν'
161
(9 "Etre οὖν ὁ ᾿Ιησοῦς τῷ Πέτρῳ,
Βάλε τὴν μάχαιραν εἰς τὴν θήκην; τὸ ποτήριον ὃ δέδωκέ μοι ὁ Πατὴρ, οὐ μὴ
fch, 17. 13.
ἐξ αὐτῶν οὐδένα.
gMatt 20.2. ἦν δὲ ὄνομα τῷ δούλῳ Μάλχος.
, > ,
πίω αὐτό;
h Matt. 26. 57.
Mark 14. 53.
Luke 22. 54.
i Luke 3. 2.
(5) 155 οὖν σπεῖρα καὶ ὁ χιλίαρχος καὶ οἱ ὑπηρέται τῶν ᾿Ιουδαίων συν-
έλαβον τὸν ᾿Ιησοῦν καὶ ἔδησαν αὐτὸν, (35) 1δ'' καὶ ἀπήγαγον αὐτὸν πρὸς "Ανναν
a a Ν “A ς“, 3 AY A 3 A 3 ,
πρῶτον' ἦν γὰρ πενθερὸς τοῦ Καϊάφα, ὃς ἦν ἀρχιερεὺς τοῦ ἐνιαυτοῦ ἐκείνου"
Lest He should escane in the darkness of the night. (Τ] )
God was veiled in the Flesh, and the Eternal Day was shrouded in
humanity ; and He was sought for with lanterns and torches in order
that He might be slain by those who were Darkness. (Atg.)
4. ἐξελθών] Not out of the garden (see v. 26), but He came for-
ward voluntarily from the company of the disciples.
6, ἀπῆλθυν εἰς τὰ ὀπίσω, καὶ ἔπεσον χαμαί] On the effects of
our Lord's aspect and demeanour sce note on Mark x. 32.
A single word from Christ threw them prostrate—them who
were ened and exasperated against Him. Since when He was about
to be judged He did this, how great will be His power and majesty
when He comes to judge? Te Who did this when about to die,
what will He do when reigning in Glory? (Cp. Aug., Coe)
In order that no one might say that Christ tempted the Jews to
commit the sin of taking Him, by delivering Himeelf into their
hands, the Gospel records how He did every thing that might have
deterred them from doing 80. (Chrys.)
10. τὸν δοῦλον] ‘the servant.’ So in all the Evangelists. The
Article does not seem to imply (as some have thought) that the
person struck was a special officer in command over the rest, but it
marks Peter's boldness He whom he struck was not an ordinary
person, but in the service of the High Priest. It distinguishes the
person struck from all who were not servants of the High Priest. See
this use of the Article iii. 10. It is certain that this servant was not
the only servant of the High Priest that was in the Garden (see v. 26);
and therefore he is not distinguished here from other servants, but
from those who were not servants of the High Priest.
— MdAyos] The names of Peter and Malchus are mentioned
only by St. John; St. Peter being now dead. Cp. Matt. xxvi. 51.
Mark xiv. 47. Luke xxii. 50.
11, μάχαιραν] Elz. adds σου, which is not in the best MSS.
— τὸ ποτήριον ὃ δέδωκέ μοι ὁ Πατὴρ, ob μὴ πίω αὑτό.) An
expression explained by the Prayer recited in the ofher Gospels,—
Matt. xxvi. 38. Mark xiv. 36. Luke xxii. 42.
The cup which His Father gave Him is that to which the Apostle
refers (Rom. viii. 82),--- He bag not His own Son, but freely gare
Him for us all." And yet He Who drank the cup gave to Himself
the cup; for the same Apostle says, “ Christ loved us, and hath given
Hive to us.” Ephes. v. 2. (Aug.) .
12. ἔδησαν avtov] The binding of our Lord is mentioned by
St. John alone. They bound Him Who came to loose all from
the chains of Satan and of sin (Luke iv. 18), and “to bind the
strong man in his house” (Matt. xii. 29).
18. “Ανναν St. John omits for the most part what had been
already narrated by the former Evangelists, and here he does not de-
scribe the leading of our Lord to Caiaphas (Matt. xxvi. 57. Mark
xiv. 53. Luke xxii. 54), except by the single word πρῶτον, which in-
timates that our Lord was led to Annas /efore He was led to Caiaphas,
and by saying (v. 24) ἀπέστειλεν αὐτὸν ὁ Αννας δεδεμένον πρὸς
Καϊάφαν τὸν ἀρχιερέα.
Some attempts have been made (e. £ by Meyer, and see above on
Luke xxii. 54) to prove a discrepancy here between St. John and the
other Evangelists, as if he asserted that the interrogatory examination
of our Lord and one of Peter's denials tuok place in the house of
Annas, whereas they describe it as in that of ye a But cp. John
xviii. 18, with Mark xiv. δὲ. ὉΠ ores τ 6. From the mene
tion of the fire, it appears that e Evangelists are speaking of one
and the pte place; which is described as the palace of the High
Priest by Matt. xxvi. 58, compared with Mark xiv. 53. Luke xxii. 54.
St. John here calls the place into which our Lord was brought as
the αὐλὴ τοῦ ἀρχιερέως (r. 15), and it is evident that by that word
he means Cutophas. See υ. 24, ἀπέστειλεν αὑτὸν ὁ “Avvae dede-
μένον πρὸς Καϊάφαν τὸν ἀρχιερέα. But it may be asked, If
the events narrated in wv. 15—18, and the conversation recorded by
St. John in vv. 19—23, did not take place in the house of Annas, why
is the leading to Annas mentioned at all? The reason seems to he, .
that St. John designed to show that our Lord through all the
successive stages of inte! tion that were possible under the circum-
stances; and that the Jewish Nation, by all its Representatives, made
itself responsible for His condemnation and crucifixion.
Arnas was an important person, being High Priest de jure, and
the head of the sacerdotal order. (See on Luke iii. 2.) Our Lord is
brought bound to him, and Annas does nothing to re Him. On
the contrary, he sends Him on bound to Caiaphas (v. 24), whose mur-
derous counse] and intentions he must have known; and therefore
St. John refers to them here (v. 14; cp. xi. 49). And thus Axnas,
the High Priest de jure, adopts the policy of the High Priest de facto,
and makes himself responsible for it. This was a sufficient reason
for the mention of the leading to Annas first.
The next stage of inte tion was before Cuiaphus, described
here by St. John, and by him only (vv. 19. 23). This took place be-
fore duybreak, and before the Sanhedrim had been assembled in the
palace of the High Priest,
As toon as it was day they came together at the High Pricst’s
house (Luke xxii. 66, cp. with John v. 28); and then, at that meeti
of the Sunhedrim, at which Caiaphas presided, our Lord went throug!
the next ee of interrogation described by the first three Evan-
gelists (Matt. xxvi. 57—68, Mark xiv. 8365, Luke xxii. 67—71)
in the High Priest's palace, and not mentioned by St. John, as being
already known from their Gospels, The next stage of proceeding is
the arraignment before Pilate, mentioned by all the Evangelists; and
with full particulars, supplementary to thore of the former three, by
St. John. (Matt. xxvii. 1, 2. 11—23. Mark xv. 1—15. Luke xxiii.
1—5. John xviii. 28-38; xix. 1—16.) The next is before Herod.
(Luke xxiii. 6—12.)
Thus from the narratives of the Evangelists taken together, it
appears that all the authorities of Judea and Galilee, Civil and Eccle-
siastical, Roman and Jewish, Rulers and People, were concerned in
the condemnation of Christ, and were responsible for it.
It is true that some of the Fathers understand the narrative in vv.
13—23 to describe what took place before Annas, and not Cataphas.
Thus Aug.: “ Explicat quod in domo Axrq@ de trina ejus negatione
contigerat.” But Aug. supposes that Annas and ae ary were together
at the same place, ‘in dumo Ann@ quo ad audiendum Jesum ambo
convenerant.” See also Aug., de Consensu Evang. iii. 20. Chrys. says
on v. 24, εἶτα μηδὲ οὕτως εὑρίσκοντές τι πλέον πέμπουσιν αὐτὸν
δεδεμένον πρὸς Καϊάφαν. But he also supposes Caiavhas to have
been in the same place with Annas. He says of Peter after this, ἔτι
θερμαίνεται, and that our Lord looked upon him διὰ βλέμματος
ἀνιστὰς, and that all the Evangelists ὁμοφώνως περὶ αὑτοῦ
ἀνέγραψαν. And so Theophyl.
This is clearly stated by Euthymins, who says (on Matt. xxvi. 58,
p. 545), “ὙΠΟ three Evangelists say that Peter denied his Master
thrice in the court-yard of Caiaphas ; but Jolin says that it was in
that of Annas, his father-in-law. There is no discrepancy here; for
both had one house and one court-yard, which had in it two separate
establishments.”
St. Cyril (p. 1030) adopts the opinion which is expressed in the
Syriac and Arabic Versions, and in our own,—viz. ἀπεστάλθαι
τὸν Incotv παρὰ τοῦ ἴΑννα πρὸς τὸν Καϊάφαν, and that the inter-
Togation in vv. 19-22 was before Catuphas. St. John, when he wrote his
Gospel, knew what had been written by the other Evangelists in their
Gospels. He knew that they had related that St. Peter denied his Master
three times in the house of the High Priest ; and St. John's narrative
ie to be construed accordingly. In no case does any one of the Four
Evangelists speak of the house or court-yard of Cusaphas, or of the
house or court-yard of Annas; they speak only of the house and
court-yard of the High Priest. The three denials took place in the
«official residence of the High Priest. There is some probability in the
opinion above expressed by Ku¢hyméus, that Annas and Caiaphas dwelt
together in that house; at least, it is not unlikely that they were both
together in the eacerdotal palace on that important occasion.
ST. JOHN XVII. 14—27.
275
M ἣν δὲ Καϊάφας ὁ συμβουλεύσας τοῖς ᾿Ιουδαίοις, ὅτι συμφέρει ἕνα ἄνθρωπον ch. 11. 50.
ἀπολέσθαι ὑπὲρ τοῦ λαοῦ. (15) 15 '᾿Ηκολούθει δὲ τῷ ᾿Ιησοῦ Σίμων Πέτρος,
1 Matt. 26. 58,
Mark 14. 54.
καὶ ὁ ἄλλος μαθητής" (F) ὁ δὲ μαθητὴς ἐκεῖνος ἦν γνωστὸς τῷ ἀρχιερεῖ, καὶ Luke 2. +4.
συνεισῆλθε τῷ ᾿Ιησοῦ εἰς τὴν αὐλὴν τοῦ ἀρχιερέως: (5) 15" ὁ δὲ Πέτρος τὰ Matt. 26. 69.
εἱστήκει πρὸς TH θύρᾳ ἔξω.
Ὁ) Ἐξῆλθεν οὖν ὁ μαθητὴς 6 ἄλλος, ὃς ἦν
γνωστὸς τῷ ἀρχιερεῖ, καὶ εἶπε τῇ θυρωρῷ καὶ εἰσήγαγε τὸν Πέτρον. (**) "7 Λέγει
οὖν ἡ παιδίσκη ἡ θυρωρὸς τῷ Πέτρῳ, Μὴ καὶ σὺ ἐκ τῶν μαθητῶν εἶ τοῦ
ἀνθρώπον τούτου ; λέγει ἐκεῖνος, Οὐκ εἰμί.
(=) 15 Εἱστήκεισαν δὲ of δοῦλοι
καὶ οἱ ὑπηρέται, ἀνθρακιὰν πεποιηκότες ὅτι ψῦχος ἦν, καὶ ἐθερμαίνοντο: ἦν δὲ
μετ᾽ αὐτῶν ὁ Πέτρος ἑστὼς καὶ θερμαινόμενος. 18 Ὁ οὖν ἀρχιερεὺς ἠρώτησε
τὸν ᾿Ιησοῦν περὶ τῶν μαθητῶν αὐτοῦ, καὶ περὶ τῆς διδαχῆς αὐτοῦ. (59) 3."᾽4π-
εκρίθη αὐτῷ 6 ᾿Ιησοῦς, "᾿Εγὼ παῤῥησίᾳ ἐλάλησα τῷ κόσμῳ’ ἐγὼ πάντοτε Matt 36. 55.
ἐδίδαξα ἐν συναγωγῇ καὶ ἐν τῷ ἱερῷ, ὅπον πάντοτε οἱ ἱΙουδαῖοι συνέρχονται, df
(29 270 μὲ ἐπερωτᾷς; ἐπερώτησον τοὺς
ἀκηκοότας, τί ἐλάλησα αὐτοῖς: ἴδε οὗτοι οἴδασιν ἃ εἶπον ἐγώ.
καὶ ἐν κρυπτῷ ἐλάλησα οὐδέν.
& 9. 25. & 13. 54.
eke
, 15
172) 22 p a δεν, 6,
( 1 ) Τα @ + he 20. 2
δὲ αὐτοῦ εἰπόντος, εἷς τῶν ὑπηρετῶν παρεστηκὼς ἔδωκε ῥάπισμα τῷ ᾿Ιησοῦ κ"5.5
ἘΠ σ 3 ΄ a 3 a 178
εἰπὼν, Οὕτως ἀποκρίνῃ τῷ ἀρχιερεῖ; (=
3°AmexpiOn αὐτῷ ὁ ᾿Ιησοῦς, Εἰ
κακῶς ἐλάλησα, μαρτύρησον περὶ τοῦ κακοῦ! εἰ δὲ καλῶς, τί με δέρεις ;
(12 δ' "᾽Αἀπέστειλεν αὐτὸν ὁ "άννας δεδεμένον πρὸς Καϊάφαν τὸν ἀρχιερέα. 4 Mat. 26.57.
τ a aA
(Ὁ 4 "Ἐν δὲ Σίμων Πέτρος ἑστὼς καὶ Oeppawdpevos: εἶπον οὖν αὐτῷ, Μὴ
Ν AY > A aA > lel > 3 , é Ὁ“ 4 af 3 3 ,
Kat ov ἐκ τῶν μαθητῶν αὐτοῦ εἶ; ἠρνήσατο ἐκεῖνος καὶ εἶπεν, Οὐκ εἰμί.
ark 14. 53.
Luke 22. 54.
τ Matt. 26. 69.
Mark 14. 66.
Luke 23. 55.
25 Λέγει εἷς ἐκ τῶν δούλων τοῦ ἀρχιερέως, συγγενὴς ὧν οὗ ἀπέκοψε Πέτρος
ΝΥ 39 4 > 9 cA 18 A 4 > 3 A q , ἦὖ > la
τὸ ὠτίον, Οὐκ ἐγώ σε εἶδον ἐν τῷ κήπῳ μετ᾽ αὐτοῦ; ~ Πάλιν οὖν ἠρνήσατο
Πέτρος, καὶ εὐθέως ἀλέκτωρ ἐφώνησεν.
1δ. ὁ ἄλλος μαθητής] One of the various modes of speech by
which St. John,—who seems anxiously to avoid the mention of his
ave ae in the Gospel,—describes himself. See v. 16, and xx. 2,
, 4. 8.
In his humility he loves to describe himself as a disciple (see
here, 15, 16, and xxi. 23, 24),—the disciple whom Jesus loved (xix.
26, 27; xx. 2; xxi. 7. 20). The adjunct ὁ ἄλλον, " the other,’ seems
to have been adopted with reference to St. Peter. It first occurs in
connexion with him, xviii. 15, 16; cp. xx. 2, 3, and would be very
intelligible to the Christian world from the History of the Acts of
the Apostles, where he and St. Peter are constant companions, and
is an edifying record of their fraternal affection in the discipline of
Christ. Cp. Bp. Middleton here.
The word μαθητὴς never occurs in the Epistles. After the Day
of Pentecost the Disciples had become Teachers.
— αὐλήν] court-yard, o to the sky, probably paved; hence
perhaps the fire kindled in it (v. 18); a rectangular area, entered from
the street ὑγ8 προαύλιον (Mark xiv. 68), and πυλὼν (Matt. xxvi.
71), in which was a θύρα (v. 16).
The interrogation before Caiaphas and the Sanhedrim appears to
have taken place in an a ent raised above the ground, and look-
ing, witha open window, into the αὐλή. St. Peter was beneath,
in the αὐλὴ or court-yard (Mark xiv. 66), when our Lord looked
down upon him from the audience-chamber. (Luke xxii. 61.)
This was the scene of St. Peter's triple denial. “ Una in aula
Saat uanquam in diversis ejus locis, ter negavit Christum
etrus.” :
10. ἐξῆλθεν ὁ μαθητὴε---τὸν Πέτρον] St. John would not claim
for himself the credit of cou above the rest; and he would aleo
intimate that he himself mat take to himself some share in St.
Peter's ein, in not reminding him of our Lord's warning to him, and
in ae him into a place of temptation, after that warning which
peepee ] B,C, L, X, ba ἀρχιερέ ed Ὁ,
-- τῷ ἀρχιερεῖ , C, L, X, have τοῦ saptes, receiv
Tisch, and ay Χ 3
17. καὶ σύ] ‘ thou also.’ It seems that she knew some one else
there present (viz. St. John) to be Christ's disciple. Did St. John
boldly confess it?
19. περὶ τῶν μαθητῶν] A reason for St. Peter's fear.
20. iv συναγωγῇ] So the best MSS. Fiz. has ἐν τῇ. He taught
in the Temple, and “ in Synagogue ;” i.e. in Synagogues, generally.
21. μέ] emphatic.
38. ἀπεκρίθη αὐτῷ d'Incovs] What more true. mild, and just,
than this answer? He Who received the blow was He Who created
the world, and might have consumed with fire or earthquake him who
mr it. He was able to do this. The world was made by Him;
αἱ He preferred to teach us patience, by which the world is over-
come.
It may be asked here, why did not Christ follow His own pre-
t, to him that smiteth Him on the one cheek turn the other also?
(Matt. v. 39. Luke vi. 29.)
He did 80 is spirit. For He replied mildly, and gave His cheek
to the smiter (Isa. 1. 6), and His body to them that pierced it and
nailed it to the cross. He thus showed us that His precepts of
tience are not te be followed so much by visible exhibition of the
ly, as by the spiritual preparation of the heart, “non ostentatione
ris, sed preparatione cordis.” An ἀπῆν man may turn, in
sullenness, the other cheek visibly to the smiter; better is he who
makes a true answer with mildness, and prepares his heart in peace
to endure πόδα sufferings. (Aug.)
; 24. aw aged Pig A ποῦ an sheance of an oo
‘or a plusquam perfectum (though for clearness’ sake it is properly
tendered had sent, in the Authorized Version), but it is an example
of a mode of speech very common in the N. T., according to which
the writer to a previous point, and writes from st.
The full meaning is, Annas sent Him οι to Caiaphas, when
Annas sent Him to that interrogation which 1 have described (vv. 15
—23), and to that more formal trial which has been already fully de-
scribed by the three former Evangelists. The emphatic word is
δεδεμένον, in chains, on Ὁ. 13, It makes Annas responsible for
the acts of Caiaphas. It shows that the indignities done to Christ
(v, 22) were done to Him bound. It ts a reason for St. Peter's
fears, which led so soon to the denial. It anticipates the objections
which have been made on the ground of alleged disc: cy between
St. John and the other Ἐτρομεὶ δια. It shows that the first denial
did mot take place when our Lord was before Amnas (as might have
been, perhaps, supposed from Ὁ. 17, compared with Ὁ. 13), but as the
other Evangelists had related, in the court-yard of the High Priest.
So ἔδησεν, Matt. xiv. 8. John iv. 45,46; vi. 16; ix. 18; xi. 30; xiii,
12; xix. 23; xxi. 9. Acts i.2; v.24. Winer, Gr. Gr. Ae p. 246.
ἃ ν᾿ has οὖν after ἀπέστειλεν, but this is not in A, D, E, K, M,
25. εἶπον οὖν] An example of the manner in which St. John’s
Gospel reconciles seeming di ies in the preceding ones.
Matthew says (xxvi. 71), ἄλλη λέγει.
Mark says (xiv. 69), ἡ παιδίσκη (the same as before, not ἄλλη)
ἤρξατο λέγειν.
Luke says (xxii. 58), ἕτερον (a man, not a maiden). Here
are three accounts of three different persons doing the same thing.
John reconciles them all by his εἶπον οὖν, each and all did so,
— ἠρνήσατο] Observe, Christ is denied, not only by those who
deny Him to be Christ, but by those who deny themselves to be Chris-
tians. Our Lord did not say to Peter, thou shalt deny thyself to be
My Disciple, but, thou shalt deny Me. St. Peter, then, denied
vist when he said, “ J am not His disciple.” (Aug.) We deny
Christ, νὴ speaking and acting in 2 manner unbecoming the dis-
ciples of Christ. (Cp. Aug.) fi
27. πάλιν οὖν Ἰρνήσατο--ἐφώνησεν] See the prediction of the
ν ἃ
276
ST. JOHN XVIII. 28—37.
ὁ Matt. 27. 1. (2) B**Ayovew οὖν τὸν ᾿Ιησοῦν ἀπὸ τοῦ Καϊάφα eis τὸ πραιτώριον' ἦν
nest: δὲ πρωΐ καὶ αὐγοὶ οὐκ eloqhGor ely τὸ Spuov, ἵνα μὴ μιανθῶσιν, ‘add’
Luke 23. 1- ὲ πρωΐ καὶ αὐτοὶ οὐκ εἰσῆλθον εἰς τὸ πραιτώριον, ἵνα μὴ μιανθῶσιν,
& 11.3.
t Matt. 26.17.
iva φάγωσι τὸ πάσχα. (3) 3. ᾿Εξῆλθεν οὖν ὁ Πιλάτος πρὸς αὐτοὺς καὶ εἶπε,
Τίνα κατηγορίαν φέρετε κατὰ τοῦ ἀνθρώπου τούτου ; ὃ ᾿Απεκρίθησαν καὶ εἶπον
αὐτῷ, Εἰ μὴ ἦν οὗτος κακοποιὸς, οὐκ ἄν σοι παρεδώκαμεν αὐτόν. *! Εἶπεν
. 3, Ce , , 28 ea Ν δ Ν 4 ca ,
οὖν αὐτοῖς ὁ Πιλάτος, Λάβετε αὐτὸν ὑμεῖς, καὶ κατὰ τὸν νόμον ὑμῶν κρίνατε
αὐτόν. Εἶπον οὖν αὐτῷ οἱ ᾿Ιουδαῖοι, Ἡμῖν οὐκ ἔξεστιν ἀποκτεῖναι οὐδένα:
Ὁ Matt. 20. 19.
Mark 10. 33.
Luke 18. 32.
v Matt. 27. 11.
Mark 15. 2.
Luke 23. 3.
ἀποθνήσκειν.
82. α tye ὁ λόγος τοῦ ᾿Ιησοῦ πληρωθῇ, ὃν εἶπε σημαίνων ποίῳ θανάτῳ ἤμελλεν
(292) 85. "Εἰσῆλθεν οὖν εἰς τὸ πραιτώριον πάλιν ὁ Πιλάτος, καὶ
ἐφώνησε τὸν ᾿Ιησοῦν καὶ εἶπεν αὐτῷ, Σὺ εἶ ὁ βασιλεὺς τῶν ᾿Ιουδαίων ;
(2 5. ᾿᾿Απεκρίθη 6 ᾿Ιησοῦς, ᾿Αφ᾽
ἑαυτοῦ σὺ τοῦτο λέγεις, ἣ ἄλλοι σοὶ εἶπον
περὶ ἐμοῦ ; © ᾿Απεκρίθη ὁ Πιλάτος, Μήτι ἐγὼ ᾿Ιουδαῖός εἰμι ; τὸ ἔθνος τὸ σὸν
weh. 6. 15.
Rev. 11. 15.
,’ ig > ’, > A €
καὶ οἱ ἀρχιερεῖς παρέδωκάν σε ἐμοί: τί ἐποίησας ; © ᾿Απεκρίθη ᾿Ιησοῦς, *“H
βασιλεία ἡ ἐμὴ οὐκ ἔστιν ἐκ τοῦ κόσμου τούτου" εἰ ἐκ τοῦ κόσμον τούτον ἦν
ἡ βασιλεία ἡ ἐμὴ, οἱ ὑπηρέται ἂν οἱ ἐμοὶ ἠγωνίζοντο, ἵνα μὴ παραδοθῶ τοῖς
᾿Ιουδαίοις: νῦν δὲ ἡ βασιλεία ἡ ἐμὴ οὐκ ἔστιν ἐντεῦθεν.
(Gr) 5 Εἶπεν οὖν
Divine Physician accomplished, and the ganna tion of the human
tient convicted. The latter had said, “1 will lay down my life for
sake ;” the other, “ Before the cock crow thou shalt deny Me
thrice.” But what wonder that God should prophesy what was true,
and man presume what is false? (Aug.)
All the Evangelists narrate the denial of Peter, not for the sake
of blaming him, but in order to instruct us how dangerous it is to
trust in ourselves, and not in God. (Chrys.)
28. ale τὸ πραιτώριον] of Pilate, the Roman Procurator. See
on Matt. xxvii. 2.
— ἵνα μὴ μιανθῶσιν, ἀλλ᾽ ἵνα φάγωσι τὸ πάσχα] Had not
the Passover been eaten on the preceding day? Had not our Lord
Himeelf eaten the passover? And if He did eat it, did He noteat at
the right time? or did He anticipate the time by a day, and eat it on
the Ὧν before it was eaten by the Jews ?
Ὁ these questions it has been replied by Light/cot (ii. p. 610),
and many others, that by φαγεῖν τὸ πάσχα, St. John‘here does not
mean to eat the Paschal Lamb, but to eat the Chagigah, or festive
thank-offering at the Passover. Deut. xvi. 2,3. 2 Chron. xxxv. 8, 9.
But this is not the proper signification of the words, and has no
oan in the Gospels (cp. Mark xiv. 12), and it has not been shown
that the Chagigah was eaten on the fifteenth day.
How then are these words to be explained
It appears (from Matt. xxvii. 1,2. Mark xv. 1. Luke xxiii. 1)
that they who led our Lord to Pilate were “the Chief Priests and
Elders,” ‘‘ the whole Council.”
Now it would seem that they had been continually engaged
during the whole of the preceding afternoon, in taking counsel how
they might kill Jesus. Matt. xxvi. ὃ. 14. 47. 6. Mark
xiv. 10, 11. Luke xxii. 1—6. 52. John xviii. 3.
In a word, they seem to have been so eager to kill Him Who was
the Evangelical Passover, that they had no time to go the Temple to
kill the Levitical Passover, and to go to their own houses to eat it. ὁ
This appears to be the true solution of the difficulty.
It has already been suggested by Husebius (de Paschate, in Mai.
Coll. Vat. iv. p. 216). See above, note on Luke xxii. 1. Compare
also Chrysostum, who says (on Matt. xxvi. 56) that our Lord ade the
Passer at the right time ; but the High Priest, and those who were
with him, spent their time in plotting against Christ during the night
when they ought to have eaten the Passover; and they would not
enter Pilate’s Hall (John xviii. 28), that they might afterwards eat
it; and so they broke the Law in their malignant zeal against Christ.
us, also, we see there was something strikingly prophetic
in our Lord's words. ‘Did not Moses give you the Law, and yet
aay you keepeth the Law? Why go ye about to fall Me?" (John
vii. 19.
"The Priests, perhaps, pleaded for themselves, and quieted their
consciences, by the pretext that they were en in doing God
service by putting Christ to death, and therefore might be excused for
postponing their Paschal meal to another day.
There seema to be a confirmation of this opinion in St. Luke's
words, ἐν § ἔδει θύεσθαι τὸ πάσχα (xxii. 7).
It is well said by Zeo (Serm. Ivi. p. 126), that the Institution of
the Christian Passover was the consummation of the Levitical Pass-
over; and in that, Chriet represented His own Passion, at the time
when the Levitical Passover was slain; and that He kept the Pass-
over, and consummated the Passover, while the Chief Prieats in
their impious haste to kill Him Who is the true Passover, neglected
to keep the Passover. ‘‘Oportebat enim ut manifesto imp'erentur
offectu, que diu fuerunt figurato promises mysterio; ut ovem signifi-
cativam Ovie vera removeret, et ut uno expleretur Sacrificio variarum
differentia victimarum. Nam omnia illa, que de immolatione Agni
divinitds per Mosen fuerant prestituta, Christum prophetaverant, et
Christi occisionem proprié nunciaverant.
“Ut ergo umbre cederent corpori, et cesearent imagines sub
resentia veritatis, antiqua observantia novo excluditur Sacramento,
ostia in Hostiam transit, Sanguine sanguis aufertur, et legalis festivi-
tas, dum mudutur, impletur.
“Unde ciim scribas et sentores populi ad impietatis concilium
Pontifices congregarent, omniumque animos sacerdotum cura admit-
tendi in Jesum sceleris occupasset, ipsi se doctores legis lege privarunt,
et spontaneo defect ritus sibi patrios sustulerunt. Incipiente enim
festivitate Paschali, qui ornare templum, mundare vasa, victimas
pore et legitimis purificationibus sacratiorem diligentiam adhi-
τὸ debuerant, parricidalis odii furore concepto, ad unum opus vacant
et in unum facinus simili crudelitate conjurant. Quid assecuturi
supplicio innocentie, condemnatione justitie, nisi ut et nova mysteria
non apprebenderent, et antiqua violarent ?
“Providentibus ergo principibus, ne in die sancto tumultus ori-
retur, non devotioni, sed facinori studebatur; nec religioni serviebat
cura, sed crimini. Diligentes enim Pontifices et soliciti sacer-
dotes seditiones turbarum fieri in precipu& solennitate metuebent,
non ut populus non peccaret, sed ne Christus evaderet.
* At Jesus consilii sui certus, et in opere paternm dispositionis
intrepidus, vetus testamentum consummabat, et novum Pascha con-
debat. Discumbentibus enim Discipulis ad edendam mysticam ce-
nam, cdm in Caiaphe atrio tractaretur quomodé Christus
occidi, ille Corporis et Sanguinis sui ordinans Sacramentum docebat
qualis Deo hostia deberet offerri.”
Similarly, be it obsorved, that the Chief Priests violated the
holy rest of the great Paschal Sabbath by going into Pilate’s presence,
and begging a watch of Roman soldiers, and going to the sepulchre
with the soldiers to seal it (Matt. xxvii. 62—66), while the faith/ul
toumen were resting on the Sabbath-day, “ according to the Commsnd-
ment” (Luke xxiii. 56), and while Christ rested in the grave.
ie went not in lest they should be defiled.” O impious blind-
ness! they are afraid of being defiled by the hall of a heathen judge,
and yet do not fear to shed the blood of their own innocent Brother,
who is the Lord of Life! (Aug.)
He, the good Shepherd—the true Abel, offered an acceptable
sacrifice to God; they, like Cain, were rejected, and slew their
brother, and have been driven out from the presence of the Lord.
, al μὴ ἦν οὗτυς xaxoworcs] Let those be examined on
whom Christ worked His miracles of mercy; those who were de-
livered by Him from evil spirits, the blind to whom He gave sight,
the dead raised by Him to life, and those who hefore were ignorant, to
whom He gave true wisdom; let them be asked whether He is a
malefactor? But what Jesus had before prophesied by the Psalmist
(Ps. xxxviii. 20), is now fulfilled. ‘“‘ They also that reward evil for
good are against Me.” (Aug.)
ἡμῖν οὐκ ἔξεστιν ἀποκτεῖναι οὐδένα] Because the power of
life and death was now taken away from them by the Romans; and
because they wished to show that His crime was against Cesar and
the government, and that He was setting up a rival kingdom to theirs,
and ought therefore to suffer by a Roman punishment. viz. cruci-
fixion, and so become more infamous. Thus our Lord's prophecy
was fulfilled, signifying by what manner of death He should die
(Chrys.), viz. “" Behold, we go up to Jerusalem; and the Son of Man
shal] be delivered unto the Chief Priests, and unto the Scribes; and
they shall condemn Him to death, and shall deliver Him to the Gen-
tiles.” (Mark x. 33.) The Son of Man shall be delivered to be cruci-
Jied. (Matt. xxvi. 2.
See Bp. Pearson on the Creed, Art. iv. (“Suffered under Pon-
tiue Pilate”), p. 305. μ
830. ἡ βασιλεία ἡ ἐμὴ οὐκ ἔστιν ἐκ τοῦ κόσμου τούτου] Our
Lord would first show the vanity of the opinion,—whether of Gen-
tiles or of Jews,—that He was guilty of death for aspiring to an
earthly dynasty, and that therefore it was necessary for them to take
ST. JOHN XVIII. 38---40. XIX. 1—10.
277
αὐτῷ ὃ Πιλάτος, Οὐκοῦν βασιλεὺς εἶ σύ; ᾿Απεκρίθη ὁ ᾿Ιησοῦς" (33) Σὺ λέγεις
ν > 3 3 , > a 3 Le) , ΑἉ 3 lel 3
ὅτι βασιλεύς εἰμι ἐγώ. ᾿Εγὼ εἰς τοῦτο γεγέννημαι, καὶ εἰς τοῦτο ἐλήλυθα εἰς
ΝΥ 4 x% v4 a ar θ a oy aA e b 3 a > ao 3 ’
τὸν κόσμον, "ἵνα μαρτυρήσω τῇ ἀληθείᾳ: " πᾶς ὁ ὧν ἐκ τῆς ἀληθείας ἀκούει κι τια. α. 1».
μοῦ τῆς φωνῆς.
182 .
Ἐ) Ὁ Δέγει αὐτῷ ὁ Πιλάτος, Ti ἐστιν ἀλήθεια ; καὶ τοῦτο & 3.16.
aA , 3ζ “ x AY 3 ao A La > A ig
εἰπὼν πάλιν ἐξῆλθε πρὸς τοὺς ᾿Ιουδαίους, καὶ λέγει αὐτοῖς, "᾿Εγὼ οὐδεμίαν 1%,¢%, ν.
,», ε», 3 2A
αιτιαν ευρισκω ἐν AUTO.
ἘΠ 89 αἴ Ἔστι δὲ συνήθεια ὑμῖν, ἵνα ἕνα ὑμῖν ἀπο- Natit.
λύσω ἐν τῷ πάσχα: βούλεσθε οὖν ἀπολύσω ὑμῖν τὸν βασιλέα τῶν ᾿Ιουδαίων ; δ Ἶ δ us Ὁ,
(12 “."᾽Εκραύγασαν οὖν πάλιν πάντες λέγοντες, Μὴ τοῦτον, ἀλλὰ τὸν Βαραβ- Hat... As
Mark 15. 6-11.
βᾶν- ἦν δὲ ὁ Βαραββᾶς λῃστής.
XIX. (F) 1" Τότε οὖν ἔλαβεν ὁ Πιλάτος τὸν ᾿Ιησοῦν, καὶ ἐμαστίγωσε.
? Καὶ οἱ στρατιῶται πλέξαντες στέφανον ἐξ ἀκανθῶν ἐπέθηκαν αὐτοῦ τῇ κεφαλῇ,
Luke 23. 17—19.
bo Acts 8. 14.
a Matt. 27. 26.
Mark 15.15,
ἃ 10. 34
καὶ ἱμάτιον πορφυροῦν περιέβαλον αὐτὸν, ὃ καὶ ἔλεγον, Χαῖρε, ὁ βασιλεὺς τῶν Isa 50.6.
᾿Ιουδαίων' καὶ ἐδίδουν αὐτῷ ῥαπίσματα. (15) 4᾿Εξῆλθεν οὖν πάλιν ἔξω ὁ
Πιλάτος, καὶ λέγει αὐτοῖς, “Ide, ἄγω ὑμῖν αὐτὸν ἔξω, ἵνα γνῶτε ὅτι ἐν αὐτῷ
οὐδεμίαν αἰτίαν εὑρίσκω. (5) > Εξῆλθεν οὖν ὁ ᾿Ιησοῦς ἔξω φορῶν τὸν ἀκάν-
θινον στέφανον, καὶ τὸ πορφυροῦν ἱμάτιον. Καὶ λέγει αὐτοῖς, Ἴδε, 6 ἄνθρωπος.
188 a
(9 © "Ὅτε οὖν εἶδον αὐτὸν οἱ ἀρχιερεῖς καὶ οἱ ὑπηρέται, ἐκραύγασαν λέγοντες,
b Acts δ. 13.
Σταύρωσον, σταύρωσον αὐτόν: (=) λέγει αὐτοῖς ὁ Πιλάτος, Λάβετε αὐτὸν
ε a . ’ 2 8 DY
Upels καὶ σταυρώσατε, ἐγὼ yap
οὐχ εὑρίσκω ἐν αὐτῷ αἰτίαν. (a) Ἰ᾿4π-
ἐκρίθησαν αὐτῷ οἱ ᾿Ιουδαῖοι, (2) “Ἡμεῖς νόμον ἔχομεν, καὶ κατὰ τὸν νόμον clev. 34. τ6.
ἡμῶν ὀφείλει ἀποθανεῖν, * ὅτι ἑαυτὸν Υἱὸν Θεοῦ ἐποίησεν.
17) ὃ Ὅτε οὖν ἤκουσεν ὁ Πιλάτος τοῦτον τὸν λόγον μᾶλλον ἐφοβήθη, 9 καὶ
Iv
Matt. 26. 65.
ch. 5. 18.
& 10. 33.
dch. 5. 18.
& 10. $2, 33.
εἰσῆλθεν εἰς τὸ πραιτώριον πάλιν, καὶ λέγει τῷ ᾿Ιησοῦ, Πόθεν εἶ σύ; Ὁ δὲ
3 aA 3 , > 2 a
Ἰησοῦς ἀπόκρισιν οὐκ ἔδωκεν αὐτῷ.
35) 10 Δέγει οὖν αὐτῷ ὁ Πιλάτος,
care lest His kingdom should be imagined to supplant theirs. He
replies as follows: Hear this, ye Jews and Gentiles; I do not impede
ζοῦν domination in the world. What do you desire more? Come ye
faith to that kingdom which is not of this world. For what is
hrist’s kingdom but the kingdom of those who believe in Him, and
to whom He says, ye are not of or from this world (cp. John xv.
19; viii. 23; xvii. 14. 16), although He wills that they shall be in
the world? (John xvii. 15.)
Therefore He does not say, “My kingdom is not ἐπ this world,”
but it is wot of—not derived from—this world. But His kingdom is
tz this world, and the world is ruled by Him; and He orders eve:
ate here as He wills, and His kingdom will s0 remain to the end.
μὴ not Christ King of the world? Certainly. He does not
say that He does not rule here, but that His power came from ahove,
and is not human, but far more glorious. How then was He seized
and taken by a worldly power? By His own free-will, and because
He delivered Himself, and is greater than any earthly kingdom, for
He adds, “if My kingdom were from this world My servants would
have fought in My behalf;” thus showing the weakness of all
earthly kingdoms, because they derive their strength from the swords
of their servants; whereas His kingdom ie from above, and is self-
existing, and needs no such aid. Since, then, His kingdom is ter
than any earthly kingdom, it was an act of His own free-will to deliver
Himself up to an earthly A eae
He does not say, My kingdom is not és this world, for He
verns the world, and disposes all things in it according to His Will;
ut it is not derived from beneath but from above, and it is from
everlasting. (Chrys., Theoph.)
This passage has been abused by some, alleging that Christ is
not identical with the Creator of the world. hy, then, did St.
John say of Christ, “He came to His own, and His own received
Him not?" (John i. 11.)
But when Christ says, My kingdom is not from hence, He does
not deprive the world of His providence and pre-eminence, but de-
yt that His kingdom is not a human or corruptible kingdom.
ἢ says that He does not need the exercise of earthly power in
His behalf; but He does not say that oatily pow needs not to be
80 exercised. On the contrary, since He is ing of kings, and Lord
of lords, it needs His aid, protection, and blessing, which it cannot
have, unless it be exercised in dependence on His . in obedience
to His law, for the promotion of His ον for the advancement of
His kingdom. and for the propagation of His Gospel through the world.
— νῦν---ὀντεῦθεν) νῦν is conclusive here—nol an adverb of time.
87. οὐκοῦν βασιλεὺς εἶ σύ) * Art thou a king then?’ Thou, 20
despised and insulted by Thine own people? Thou a ge
— σὺ Aiyece] Thou speakest the truth in saying, that a King
am 7: I, even such as I am now.
On σὺ λέγεις, see Matt. xxvi. 25. 64; xxvii. 11.
— ἀκούει μοῦ τῆς φωνὴ.) Observe μοῦ emphatic, hears My
Voice; not that of others; not that of a whole People clamouring, as
now, for My crucifixion.
, τί ἐστιν ἀλήθεια!) As if ἀλήθεια and βασιλεία, truth and
policy, had little connexion; a heathen notion, the hare of Pilate.
89. ἀπολύσω ὑμῖν] So A, B, ἢ, K, L, U, X, Y.—Elz. ὑμῖν
ἀπολύσω.
Cu. XIX. 1. ἐμαστίγωσε] Seo on Matt. xxvii. 26. Luke xxiii.
16. Pilate did this and what follows, that the Jews, being satisfied
with the infliction of these injuries, might desist from pursuing their
further, even to Hie death. (Axy.)
, στέφανον ἐξ ἀκανθῶν) A crown of thorns for a royal diadem ;
‘Be the purple robe for that purple attire which is worn by kings.
hen thou readest this, meditate on the King of the world and
the Lord of Angels bearing these contumelies in silence, and do thou
imitate Him. (Ch .) See on Matt. xxvii. 28.
Thus the prophecies concerning Christ were accomplished. Thus
martyrs have been trained to bear all things from their persecutors,
Thus the kingdom which is not of this world has conquered the
world ; not by fierreness of fighting, but by patience of suffering, (4 ug.)
8. καὶ ἔλεγον] B,L, U, X, and some cursive MSS., have καὶ
ἤρχοντο πρὸς αὑτὸν καὶ ἔλεγον.
- ἐδίδουν---ῥα πίσμωτα) ‘ were smiting Him *—a repeated act.
5. ἴδε, ὁ ἀνθυρωποι) ‘Behold the man!" Though you reject Him
asa king, yet spare Him as ἃ man, now 80 abject and afflicted. His
ignominy waxes hot, let then your malignity wax cold. (Aug)
6. αὐτόν] Omitted by Elz., but in A, D, K, M, 8, V, X, Y, A;
and it is emphatic: Release Barabbas, crucify Him. See how. often
αὐτὸν is repeated by the Evangelist in thie chapter Hin@ even
Him,—the Prince of Life!
1. ἑαυτὸν Υἱὸν Θευῦ ἐποίησεν] Υἱὸν Θεοῦ. So the best MSS.
Elz. bas Υἱὸν τοῦ Θεοῦ. He was before c with making Him-
self a King. He had a right to both dignities; for He is the Only-
tten Son of God, and God has set Him as a King upon the Holy
Hill of Sion. (Pe. ii. 6.)
9. ἀπόκρισιν οὐκ ἔδωκεν αὑτῷ] Pilate had been told before by
Jesus, My kingdom is not of this world; and to this end was 1 born,
and for this cause came I into the world, that I should bear witness to
the truth. (John xviii. 37.) The Roman Judge ought therefore to
have resisted the Jews, and to have delivered Jesus from them; but
he yielded to their malice, and therefore Jesus now holds His peace,
for Pilate’s questions are idle and vain. Since also the works of Jesus
witnessed of Him, He would not win him by words. We find that
our Lord was silent at various times in this hour of trial; and thus
He fulfilled the prophecy, ‘“ As a sheep before her shearers is dumb,
so opened He not His mouth.” Is. liii. 7. (Aug.)
218
ST. JOHN XIX. 11—17.
Ἐμοὶ ob λαλεῖς ; οὐκ oldas ὅτι ἐξουσίαν ἔχω σταυρῶσαί σε, καὶ ἐξουσίαν
e Luke 22. 53,
ch 7. 30.
ἔχω ἀπολῦσαί σε; |! “᾿Απεκρίθη
κατ᾽ ἐμοῦ, εἰ μὴ ἦν σοι δεδομένον ἄνωθεν: διὰ τοῦτο ὁ παραδιδούς μέ σοι
12 Ἔκ τούτου ἐζήτει 6 Πιλάτος ἀπολῦσαι αὐτόν.
ὁ ᾿Ιησοῦς, “Οὐκ εἶχες ἐξουσίαν οὐδεμίαν
6 οἱ
(9 15 οἱ δὲ ἐκραύγασαν, *Apov, Apov, σταύρωσον αὐτόν.
(2) 16" Τότε οὖν παρέδωκεν
{ Matt. 26. 58.
glutess.2 μείζονα ἁμαρτίαν ἔχει.
δὲ ᾿Ιουδαῖοι ἔκραζον λέγοντες, ᾿Εὰν τοῦτον ἀπολύσῃς, οὐκ εἶ φίλος τοῦ Καί-
a A 4 ,
σαρος: πᾶς ὁ βασιλέα ἑαυτὸν ποιῶν ἀντιλέγει τῷ Καίσαρι. ᾿ὃ Ὁ οὖν Πιλάτος
ἀκούσας τούτων τῶν λόγων ἤγαγεν ἔξω τὸν ᾿Ιησοῦν, καὶ ἐκάθισεν ἐπὶ τοῦ
oN -“ 194 ?
βήματος εἰς τόπον λεγόμενον Λιθόστρωτον, 'Ἑβραϊστὶ δὲ TaBBaba. (+) “*Av
δὲ ‘ aA , 9 δὲ ε 9 ‘A λέ μιὰ Ἶ vd , Ἴδε, ε
ἐ παρασκευὴ τοῦ πάσχα, wpa δὲ ws ἔκτη, καὶ λέγει τοῖς ᾿Ιουδαίοις, “Ide, ὃ
βασιλεὺς ὑμῶν.
a 3 ε
nMat.27 4, «“έγει αὐτοῖς ὁ Πιλάτος: Τὸν βασιλέα ὑμῶν σταυρώσω; ᾿Απεκρίθησαν οἱ
Mark 15. 22.
Luke 23,33. ἀρχιερεῖς, Οὐκ ἔχομεν βασιλέα εἰ μὴ Καίσαρα.
att, 27. 31— Aa
38. is owe, αὐτὸν αὐτοῖς ἵνα σταυρωθῇ.
Luke. ὅδ. 5... Παρέλ βον δὲ τὸν ᾿Ιησοῦν καὶ ἀπή; (CF) "7: καὶ βαστάζων τὸν
ἣν ἀρέλαβον δὲ τὸν ᾿Ιησοῦν καὶ ἀπήγαγον’ (Ἔ α
v. 15. 85.
Heb. 18. 12.
σταυρὸν αὐτοῦ ἐξῆλθεν εἰς τὸν λεγόμενον Kpaviov τόπον, ὃς λέγεται ‘EBpaioti
10. ἐμοὶ ob λαλεῖς:] Mihine non respondes? Mihi, Legato Cx-
saris!
— ἐξουσίαν ἔχω στανρῶσαί ge, καὶ ἐξουσίαν ἔχω ἀπολῦσαίΐ
σε) us Pilate pronounces sentence of condemnation on himeelf;
for if he had power to do both, why did he condemn Him Whom he
had pronounced innocent? (Chrys.)
11. οὐκ εἶχες ἑξυυσίαν οὐδεμίαν κατ᾽ ἐμοῦ, εἰ μὴ ἦν σοι dedo-
μένον ἄνωθεν] As the Apostle says (Rom. xiii. ]), there is no power
but of God. What thou doest is by God's permission, but do not
ceri imagine thyself to be innocent; he therefore adds what
follows,
ὁ παραδιδούς μέ σοι, μείζονα ἁμαρτίαν ἔχει] ‘He that de-
livereth (ὁ παραδιδοὺς) Me to thee hath the ter sin.’ Thou,
therefore, hast some sin. But he that delivereth Me to thee (i. e. the
Jews and Judas) hath a greafer sin than thine, because they have had
more opportunities of knowing the truth; thou art a heathen, but
they are favoured of God; thy power is limited; thou art not alto-
gether free to do as thon wilt, and thou actest from fear of the dis-
acy of Cesar, under whose authority and power thou art placed
y God ; but they act from malice and envy. Therefore their sin is
greater than éhine. (Cp. Chrys, Aug., Ti .)
It ἰδ ἃ sin to deliver an innocent man to death from fear; but it
is a greater sin to deliver Him through envy than from fear ; theirs is
therefore a greater sin than thine ; but do not thou imagine that thine
is no sin because theirs is greater than thine. Lest Pilate, having heard
the words “tf ἐξ tere not giren thee from abore,” should imagine that
he himself was blameless, He adds these words, “although it is given
from above (i.e. given by Myself), yet he that betrayed Me has a
great sin, and thou hast a sin likewise.” Therefore Pilate was moved,
and sought to release Him. (Cp. Chrys.)
A tiated is from above, i. e. from Christ (see Matt. xxviii. 18);
for, “by Him were all things created, that are in heaven and that are
in earth, visible and invisible, whether they be Thrones, or Domi-
nions, or Principalities, or Powers: all things were created by Him
and for Him.” (Col. i. 16.
And since the knowledge which Judas, the Chief Priests, and the
Jews had of God, was greuter than what Pilate, a heathen, could
have, therefore they who delivered Jeaus to Pilate, and clamoured for
His destruction, sinned more heinously than Pilate, who “ strove to
release Him,” and would have done so but for them.
Therefore the greater is the abuse of civil power, in Christian
lands, if it be not used for Christ and His Gospel ; and how great is
the sin if it be used ugainst Him !
12. ἐκ τούτον ἐζήτει ὁ Πιλάτος ἀπολῦσαι] That he might not
be guilty of Gaming he innocent. (Aug.) -
— ἑαυτόν] So A, Ὁ, E, G, L, M.—Elz. αὑτόν. .
18. τούτων τῶν λόγων] So the best MSS. Elz. has τοῦτον
τὸν λόγον.
τ cds βῆμα, suggestum, or judicial tribunal. Pilate, when
he inistered justice, pees to have been eet upon it, And this
pavement was called gabbatha, from the Hebr. πιο (gabhah), elevari ;
from its peigh ἀπακίηρ the Judge, seated on high, conspicuous and
audible to the people.
There seems to be, in St. John's mind, a contrast between the
Tribunal of Pilate, before which Christ stood, and the glorious high
Throne of God, with its pavement of sapphire (Exod. xxiv. 10), and
the Throne of Christ, before which Pilate and the World will stand.
(Rev. xx. 11,12. Cp. Rev. iv. 2. 6.)
Διθόστρωτον) A tessellated or Mosaic pavement; such as
was common in the mansions of Roman patricians and magistrates in
Italy and the provinces. See δ ἐν. N. H. xxxvi. 25. Horat. Ep. i.
10. 19. “Opus tessellatum ex parvulis coluris varti lapidihus qua-
dratis constabat, thus solum pavimenti tncrustabatur, Scilicet luxus
cim Rome invaluiseet, inter multa alia munditiarum genera, etiam
hoe indé ἃ Sulle temporibus usu receptum est, ut beatiores in edibus
suis pavimenta tessellata et sectilia facienda curarent. Hoc vero luxis
genus etiam ad provincias pervenit. Ac Julius Cesar quidem ipea
sectilia marmorisque crustas et tesseras in expeditionibus circum-
ferebat, ut quoties locus castris ponendis esset dimetiendus, hisce
marmoreis crustis Pretorium sterneretur. Suefon. V. Ces. c. 46.
Tale ergo pavimentum, cui tribunal impositum erat, extra Pretorium
h. 1. intelligendum eet.” (ἈΚ ένα.)
— Ἑβραϊστί) A word used by St. John twice in the history of
the Crucifixion; see v. 17, ᾿Εβρωϊστὶ Γολγοθᾶ. It occurs in one
other place in the Gospels, John v. 2, 'Εβραϊστὶ Βηθεσδά. How
striking is the contrast! After His works of mercy at their Betheedas
they brought Him to Gabbatha and Golgotha! And this was done by
Ἑβραῖοι, the favoured people of God !
ΤΉ παρασκευή] It has been erroneously inferred by some from
these words that the Passover was on the next day. But the true
meaning is,— It was the preparation for the th of the Pass-.
over.” Hence St. Mark calle it προσάββατον, Mark xv. 42. See
also Matt. xxvii. 62. Luke xxiii. 54. Christ's death is the true pre-
paration for the Sabbath, or rest of eternity. It was on the sixth
day of the week, on which day they made the preparation for the
Sabbath, as it ie said, “On the sixth day they shall prepare that
which they bring in, and it shall be twice as much as they gather
daily * (Exod. xvi. 5).
On the sixth day of the week the First Adam was created, and
on the seventh day God rested from His works. On the sixth day of
the week, Christ, the Second Adam, dies for man; and by His death
man was created anew, and on the seventh day He rests in the grave.
— ὥρα δὲ ὡς Extn] ‘six in the morning.’ St. Mark says (xv. 25)
that it was ὥρα τρίτη, or nine o'clock, when they crucified Him; 80
that there were three hours between the hearing before Pilate and the
Crucifixion.
St. Jobn reckons his hours (as we do) from midnight to noon,
and from noon to τοὶ πιεῖν See above on iv. 6, and Lee on Inspira-
tion, pp. 383, 384; and Wieseler, Chron. Synop. 410—414.
16. οὐκ ἔχομεν βασιλέα εἰ μὴ Καίσαρα] Thus they rejected the
kingdom of ea 3; and armed against themselves, by God's retributive
justice, the kingdom of Cesar, by which their own kingdom and
nation were overthrown. And so, by murdering Christ, the: brought
on themselves that doom which they ον τὸ in their worldly policy,
by opal Him to avoid. (John xi. 48.) Such are the fruits of
expedien
6. ἀν ἤγαγον] Six uncial MSS. and many cursives have
ἤγαγον, which has been received by Gries. and Schulz. Others
omit καὶ ἀπ.
11. βαστάζων τὸν σταυρὸν αὑτοῦ ἐξῆλθεν εἰς .--Γολγοθὰ] The
Jews deemed the cross an accursed thing, and would not touch it, but
laid it on Jesus. Thus they fulfilled the type, according to which
Isaac, the son of Abraham, bare the wood. (Gen. xxii. 6,7.) And
as Isaac was released and the ram was offered up. so Christ's divine
nature remained impasaible, but in His humanity He suffered for the
world. (Chrys., Theoph.)
Mysterious spectacle! A bitter mockery in the eyes of Unbelief,
—a divine mystery in the eye of Faith! Infidelity sees there a King
bearing a cross instead of a sceptre; Faith sees Christ bearing the
wood on which He would first offer Himself, and which He would
afterwards plant on the diadems of kings; which would be scorned by
the impious, but in which the saints would glory. And as conquerors
bear their own trophies, so Christ bears the symbol of His own vic-
tory. (Aug., Chrys.) ;
The Cross, when erected on Golgotha, became a Tribunal. There
the Judge sat in the midst between the two thieves; the one male-
factor, believing, was acquitted ; the other, who railed on Him, con-
demned, And thus Christ showed what He will do hereafter at the
Great Day with the quick and dead, some of whom He will set on
His right hand and bless,—the otbers on His left He will condemn,
C .
( Y Bee ve on Matt. xxvii. 28. Luke xxiii. 33.
ST. JOHN XIX. 18—27.
279
Γολγοθᾶ, (Fy '8 ὅπου αὐτὸν ἐσταύρωσαν, * καὶ per’ αὐτοῦ ἄλλους δύο ἐντεῦθεν κ Matt. 27. 38.
καὶ ἐντεῦθεν, μέσον δὲ τὸν ᾿Ιησοῦν.
Ὃ ΒΑΣΙΛΕΥΣ ΤΩΝ ἸΟΥΔΑΙΩΝ.
(22) 5 Ἔγραψε δὲ καὶ τίτλον 6 Πιλάτος,
καὶ ἔθηκεν ἐπὶ τοῦ σταυροῦ" ἦν δὲ γεγραμμένον ἸΗΣΟΥ͂Σ Ὁ ΝΑΖΩΡΑΙΟΣ
(=) 3. Τοῦτον οὖν τὸν τίτλον πολλοὶ ἀν-
Mark 15. 27, 28.
Luke 23. 52, 88.
1 Matt. 27. 87.
Mark 15. 26.
Luke 23. 38.
ἔγνωσαν τῶν ᾿Ιουδαίων, ὅτι ἐγγὺς ἦν ὁ τόπος THs πόλεως ὅπου ἐσταυρώθη 6
᾿Ιησοῦς: καὶ ἦν γεγραμμένον “Ἑβραϊστὶ, Ἑλληνιστὶ, 'Ρωμαϊστί, 3' "Ἔλεγον
οὖν τῷ Πιλάτῳ οἱ ἀρχιερεῖς τῶν ᾿Ιουδαίων, Μὴ γράφε, Ὃ βασιλεὺς τῶν ᾽Ιου-
δαίων, ἀλλ᾽ ὅτι ἐκεῖνος εἶπε, Βασιλεύς εἰμι τῶν ᾿Ιουδαίων. 3 ᾿Απεκρίθη ὁ
Πιλάτος, Ὃ γέγραφα, γέγραφα. (7) 33" Οἱ οὖν στρατιῶται, ὅτε ἐσταύρωσαν m Matt 27:35.
‘k 15, 24.
τὸν ᾿Ιησοῦν, ἔλαβον τὰ ἱμάτια αὐτοῦ, καὶ ἐποίησαν τέσσαρα μέρη, ἑκάστῳ Luke 2.3.
A A ν
στρατιώτῃ μέρος, καὶ τὸν χιτῶνα ἦν δὲ ὁ χιτὼν ἄῤῥαφος, ἐκ τῶν ἄνωθεν
ὑφαντὸς δι’ ὅλου. 34." Εἶπον οὖν πρὸς ἀλλήλους, Μὴ σχίσωμεν αὐτὸν, ἀλλὰ n Pe 22.18.
, A 3 A , ν ν ε ‘ A ¢ , ,ὔ
λάχωμεν περὶ αὐτοῦ τίνος ἔσται: ἵνα ἡ γραφὴ πληρωθῇ ἡ λέγουσα, Διεμερί-
σαντο τὰ ἱμάτιά μου ἑαυτοῖς, καὶ ἐπὶ τὸν ἱματισμόν pov ἔβαλον
ΝΥ eo. - - δ σαν 393) 25 ὁ εἶ στη ὲ o Matt. 27. 55,
κλῆρον. Oi μὲν οὖν στρατιῶται ταῦτα ἐποίησαν' (35) εἱστήκεισαν δὲ ο 5
παρὰ τῷ σταυρῷ τοῦ ᾿Ιησοῦ ἡ μήτηρ αὐτοῦ, καὶ ἡ ἀδελφὴ τῆς μητρὸς αὐτοῦ,
Mark 15. 40, 41.
Luke 23. 49.
Μαρία ἡ τοῦ Κλωπᾶ, καὶ Μαρία ἡ Μαγδαληνή. * ᾿Τησοῦς οὖν ἰδὼν τὴν
μητέρα, καὶ τὸν μαθητὴν παρεστῶτα ὃν ἠγάπα, λέγει τῇ μητρὶ αὐτοῦ, Γύναι,
ἰδοὺ ὁ vids σον. Ἵ Εἶτα λέγει τῷ μαθητῇ, ᾿Ιδοὺ ἡ μήτηρ σον. Καὶ ἀπ’
- Τυλγοθαι, See on Matt. xxvii. 33. Luke xxiii. 88.
19. ᾿Ιησοῦς ὁ Ναζωραῖος ὁ βασιλεὺς τῶν ᾿Ιουδαίων)] All the
Four Evangelists mention the Inscription on the Cross; and no two
of them set it down in precisely the same words. (Cp. Matt. xxvii. 37.
Mark xv. 26. Luke xxiii. 38. John xix. 19.) Hence it has been
τὸ do by some, that there are inaccuracies in the Gospels: and that,
whatever we may say of their spirit, yet the letler of the Evangelical
History could not have been under the superintending care and
cantehe of the Holy Ghost, and could not have been suggested
and dictated by Him.
As to the i erent of veracity,—if there were any contradictions
in the recitals of the superscription in the several Gospels, or if any
one of them had professed to ore avery word of the inscription, then,
indeed, it must be allowed that the charge of inaccuracy is proved.
But this is not the case. In this and in other particulars one Evan-
gelist tells more than another; but no one of the Evangelists contra-
dicts what any other of them has said. And therefore it is not true
that their reports, if literally taken, are incompatible with each other.
This is clear from an inspection and comparison of the several
recitals: οὗτός ἐστιν ‘Inovve ὁ βασιλεὺς τῶν ᾿Ιονδαίων (Matt.).
ὁ βασιλεὺς τῶν ᾿Ιουδαίων (Mark). ὁ βασιλεὺς τῶν ᾿Ιουδαίων
οὗτος (Luke). ᾿Ιησοῦς ὁ Ναζωραῖος ὁ βασιλεὺς τῶν ᾿Ιουδαίων
(John). From all which, taken ther, we may conclude that none
of them has given the whole; and that the τίτλος was as follows:
οὗτός ἐστιν ᾿Ἰησοῦς ὁ Ναζωραῖος ὁ βασιλεὺς τῶν ᾿Ιουδαίων.
Why has none of them set down the whole of the Title? Why
has each of the Four given a portion of it? Why is that portion
not the same as that which any of the other three has given? Boubt-
lees there were good reasons for this; reasons which, we need not
hesitate to say, are known to the Holy Ghost, Who inspired them.
May not one reason be, that in this remarkable example we
might have a rule for directing our own reasonings concerning the
perllchiens in the Gospels; that we should look upon each of the
our Gospels by itself as perfectly true, and truly perfect, and yet as
having a relation to the other three, and lending its aid to consum-
mate the One Fourfold Gospel ἢ
May not another reason be, that we should not confine our
attention to one of the Four Gospels, but examine and compare them
all; and that our faith and patience, our humility and diligence,
should be tried by this exercise of examination and comparison ; that
it should be our moral ion; that our tempers should be tested
thereby ; and that it should be seen whether we ourselves have the
spirit of the Gospel? If wo have that spirit, then we shall not speak of
discrepancies in it, but ehall see one of the clearest proofs of its Divine
Unity and Truth, in the various forms in which the same substance is
presented to the inward eye. See above, in the Preface to this volume.
— ὁ Nu{wputvs] The Man who is the Branch. (See on Matt.
ii. 23.) Then, at the Crucifixion, The Branch was grafted on the
Tree of the Cross (ξύλον), and by virtue thereof, the Cross of death,
planted in the Garden of Calvary, became a Tree of Life in Paradise ;
and its leaves are for the healing of the Nations (Rev. xxii. 2).
— ὁ βασιλεὺς τῶν Sere | But is not Christ also King of the
Gentiles? Yes. (Ps. ii. 8.) And in Christ’s cross the wild olive
becomes a er in the fatness of the olive; all are grafted together
in Him. Christ is King of the Jews—of all who are the true seed
of Abraham, the children of promise, the sons of God; the Israel of
God, not according to the circumcision of the flesh, but of the heart;
not in the letter, but in the rae whose praise is not of men, but of
God (Rom. ii. 28, 29. Cp. Gal. iv. 26). Cp. Aug.
20. ὁ τόποι τ. x.) So the beat MSS. Elz. has τ. w. ὁ τ.
— Ἑβραϊστὶ, 'Ελληνιστὶ, ἹΡωμαϊστί] i.e. in the three lan;
which were then eminent above all others; the Hebrew, for God's
law; the Greek, for human wisdom; the Latin, for the Empire,
then almoet universal—of Rome. (Aug.)
See on Luke xxiii. 38. :
22. ὃ γέγραφα, γέγραφα] O unspeakable power of divine
operation working even in the hearts of those who know it not! A
mysterious voice whispered silently to Pilate what had been before
prophesied in the Psalms. (Here is a reference to the title prefixed
to Ps. lvi. lvii. lviii. in the Septuagint.) Pilate wrote what he wrote,
because God had said what He said. (Aug.) ἢ
The Jewish nation prophesied in Caiaphas, its official Represen-
tative (xi. 51); and the Roman world prophesied in Pilate, its
supreme Magistrate in Judea; God prophesied in them, unwitting
and unwilling, and proclaimed Jesus to be the Christ.
28. τέσσαρα μέρη] The quadripartite outer garment or ἱμάτιον
of Jesus may be led as emblematic of the Church in its Uni-
versality ; extended to the four quarters of the earth, and diffused
equally in all places; wherefore He says that He will send His angels
to er His elect from the four τίνας (Matt. xxiv. 81). (Aug.)
, 24, ἦν δὲ ὁ χιτὼν ἄῤῥαφοι--μὴ σχίσωμεν αὑτόν] The
inner garment, or tunic, or coat, which was without seam and was not
rent, is an emblem of the Church in its Unity, girt with the zone of
charity A See iii, 14). (Aug. Cp. rian, de Unit. Eccl. 7.)
26. Mapia—KAwra| “sc. γυνὴ, Maria Clope uzor. Clupas non
confundendus cum Cleopa, cujus Luc. xxiv. 18 mentio fit. Nomen
enim Κλωπᾶς Hebraicam originem prodit, sed Κλεόπας Luc. 1. ς.
est nomen Grecum contractum ex Κλεόπατρος, ut ᾿Αντίπας ex
*Avrimxarpos.” (See note on Luke xxiv. 18.) It ie almost certain
that Clopas is the same as Alpheus; but perhaps he may be the
same also as Cleopas in St. Luke. ἢ
“Clopas est idem qui alias vocatur Alphaus. Nam Maria
Clope uxor, Matth. xxvii. 56 dicitur, mater Jacobi et Josis, ut Marc.
xv. 40, sed Matth. x. 3. Mare. iii. 17, 18, Jacobus Alphei filius,
memoratur inter Apostolos. v. et ad Matth. xiii. 55. Nomina autem
Clopas et Alpheus derivantur ἃ communi fonte, Hebraica nempe
scriptura, qua nomen viro erat ‘port, quod dupliei modo efferri poterat
Chalpai et Chlopai. Priorem pronuntiationem sequuntur Matth. et
Marc. abjecté, more Grecorum, adspiratione orientali, et addita ter-
minatione Grech os, unde ᾿Αλφαῖος, veluti Hagg. i. 1, ubi οἱ ὁ.
‘rt efferunt ‘Ayyaior. Posteriorem sequitur Johannes, qui habet
Κλωπῶς, τῇ mutato in «, ut mop 2 Paralip. xxx. 1, ab Alexandrinis
effertur per Φασέκ." (Kwin.) .
26. γύναι, ἰδοὺ ὁ vids σου] Our Lord at His death on tho
cross made a private testament as well as a public one. He be-
ueathed the offices of love to His disciple and His mother. (Ambrose,
pist. ad Vercell.) He provided at His death another son for her
from whom He had taken human flesh; caring for her as Man for
His Mother. (Aug.)
He says γύναι, woman,—the same address as He had used at
Cana of Galilee, when He wrought His first miracle as God (ii. 4).
But He no longer says now, “ What have J to do with thee?" for
“ His hour,” the hour of His Humanity, which He had derived from
her, and in which He suffered for all men, t# now come.
Cp. above, note on ii. 4. See the following note. These two
passages are the best comments on each other. ᾿
QT. dx’ ἐκείνης τῆς Gpas] This is ‘the hour’ of which our Lord
had spoken at the marriage of Cana in Galileo, “‘ Woman, what have
280
Ps. 69. 21.
uke i. 81.
& Σ
Acts 18. 29.
ver. 80.
ᾳ Matt. 27. 48.
reh. 17. 4.
ST. JOHN XIX. 28—40.
ἐκείνης τῆς ὥρας ἔλαβεν αὐτὴν ὁ μαθητὴς εἰς τὰ ἴδια. (35) BP Mera τοῦτο
εἰδὼς ὁ ᾿Ιησοῦς, ὅτι πάντα ἤδη τετέλεσται, ἵνα τελειωθῇ ἡ γραφὴ, λέγει, Διψῶ,
294 Σκεῦος ἔκειτο ὄξους μεστόν" οἱ δὲ πλήσαντες σπόγγον ὄξους, καὶ ὑσσώπῳ
περιθέντες, προσήνεγκαν αὐτοῦ τῷ στόματι. (58) ὅ “Ὅτε οὖν ἔλαβε τὸ ὄξος
ὁ ᾿Ιησοῦς εἶπε, Τετέλεσται: καὶ κλίνας τὴν κεφαλὴν παρέδωκε τὸ πνεῦμα.
u Lev. 23. 5—8.
(=) 5: " οἱ οὖν ᾿Ιουδαῖοι, ‘iva μὴ μείνῃ ἐπὶ τοῦ σταυροῦ τὰ σώματα ἐν τῷ
, 2 8 ry 8 NY , εε», 2? a ,
σαββάτῳ, ἐπεὶ παρασκενὴ ἦν, "ἦν γὰρ μεγάλη ἡ ἡμέρα éxeivov τοῦ σαββάτον,
3 , Ν , 9 aA 2A x , \ 9 aA 32 4
ἠρώτησαν τὸν Πιλάτον, ἵνα κατεαγῶσιν αὐτῶν τὰ σκέλη, καὶ ἀρθῶσιν. Ἠλ-
θον οὖν οἱ στρατιῶται, καὶ τοῦ μὲν πρώτου κατέαξαν τὰ σκέλη, καὶ τοῦ ἄλλου
τοῦ συσταυρωθῶτος αὐτῷ" 83 ἐπὶ δὲ τὸν ᾿Ιησοῦν ἐλθόντες, ὡς εἶδον αὐτὸν ἤδη
τεθνηκότα, οὐ κατέαξαν αὐτοῦ τὰ σκέλη 3: ἀλλ᾽ εἷς τῶν στρατιωτῶν λόγχῃ
, V1 John 5. 6—8.
αὐτοῦ τὴν πλευρὰν ἔνυξε, καὶ " εὐθὺς ἐξῆλθεν αἷμα καὶ ὕδωρ. 85 Kai ὁ ἑωρακὼς
μεμαρτύρηκε, καὶ ἀληθινὴ αὐτοῦ ἐστιν ἡ μαρτυρία: κἀκεῖνος older ὅτι ἀληθῆ
w Exod. 12. 46. x “΄ 9 ν.,᾿ κα ,
Num. 9. 12. έγει, Wa και υμεις TLOTEVONTE.
x Zech. 12. 10.
86 νῬῈ γένετο γὰρ ταῦτα, ἵνα ἡ γραφὴ πλη-
ρωθῇ, ᾿ΟΕστοῦν οὐ συντριβήσεται αὐτοῦ. ὅἴ " Καὶ πάλιν ἑτέρα γραφὴ
λέγει, Ὄψονται εἰς ὃν ἐξεκέντησαν.
7 et 21. 57—
Mark 15. 42 to
end.
Luke 23. 50-56.
ch. 12. 42.
sch. 3.1, 2.
ἃ 7. 50—52.
(2) %1 Mera δὲ ταῦτα ἠρώτησε τὸν Πιλάτον ὃ ᾿Ιωσὴφ 6 ἀπὸ ᾿Αριμαθαίας,
ὧν μαθητὴς τοῦ ᾿Ιησοῦ, κεκρυμμένος δὲ, διὰ τὸν φόβον τῶν ᾿Ιουδαίων, ἵνα ἄρῃ
τὸ σῶμα τοῦ Inoov καὶ ἐπέτρεψεν ὁ Πιλάτος. Ἦλθεν οὖν καὶ ἦρε τὸ σῶμα
τοῦ ᾿Ιησοῦ' (=) 8. "ἦλθε δὲ καὶ Νικόδημος, ὁ ἐλθὼν πρὸς τὸν ᾿Ιησοῦν νυκτὸς
τὸ πρῶτον, φέρων μίγμα σμύρνης καὶ ἀλόης ὡς λίτρας ἑκατόν.
(5) “ Ἔλαβον
I to do with thee? Mine hour is not yet come” (John ii. 4). On
that occasion Boing about to work a divine miracle, He ed, as
unknown to Him, er who was not the mother of His Divinity, but
of His Humanity. But wow that He is enduring human ranting
He owns her; and bequeathes with human love her whom He loved,
and from whom He had received His Humanity, to the Disciple
whom He loved. At Cana He Who had created Mary manifested
forth His glory 5 but now at Calvary that which Mary had brough‘
forth from her womb hangs upon the Cross. Thus the Cross became
a Teacher's Chair, from which Christ inculcates by example the duty
of filial love. (Cp. Aug.)
— patyris] Elz. adds ἐκεῖνος, which is not in the best MSS.
29. oxevos] Elz. adds οὖν, which is not in A, B, L, X.
— ὑσσώπῳ) Namely, the καλάμῳ, mentioned Matt. xxvii. 48.
Mark xv. 36.
80. κλίνας τὴν κεφαλήν] Christ died when He willed to die.
If His power and dignity was so t at Hie death, what will it be
when He comes to judge! (Aug.
81. ἐκείνου) So in many of the best MSS. Elz. ἐκείνη.
94, els τῶν στρατιωτῶν λόγχῃ αὐτοῦ τὴν πλευρὰν ἔνυξε, καὶ
εὐθὺς ἐξῆλθεν αἷμα καὶ ὕδωρ) The first woman Eve was created
from the side of Adam as he slept. And here thé Second Adam
bowed His Head and fell asleep on the Cross, in order that His
spouse the Church, the spiritual Eve,—Eéa, my (chavah), the Mother
of all living (Gen. iii. 20), might be formed by means of that which
flowed from His side as He slept.
Adam sleeps that Eve might be made. Christ dies that the
Church may live. Eve is made of Adam's side as he slept ; the side
of Christ is pierced, that the life-giving Sacraments may flow forth
Shey it, by the virtue of which, derived from His death, the Church
ves.
Cp. Hieron, ad Ephes. c. v.: “Quomods de Adam et uxore ejus
omne hominum nascitur genus, sic de Christo et Ecclesia omnis
credentium multitudo generata est.” Chrysost. in Ephes. c. v. p. 864,
Savil. Ambros, in 8. Luc. iii. 22: “ Adam novissimus Christus est:
Costa Christi vita Ecclesie. Hac eat Eva mater omnium viventium.”
Aug. Serm. 22: “ Parentes qui nos genuerunt ad mortem. Adam et
Eva; parentes qui nos genuerunt ad vitam, Christus et Ecclesia.”
By means of the wounded side our wounds are healed. O death
by which the dead live! What more pure than that blood! what
"more healing than that wound! (Cp. Aug. and .)
The soldiers, gratifying the Jews, pierced the ly of Christ.
Thus they fulfilled a prop ey (Zech. xii. 10); thus they supplied
the means for overcoming the incredulity of Thomas. Thus an
ineffable mystery was completed. For thence “came out Blood and
Water.” And from both of these the Church subsists; as we know
who are regenerate by water, and are fed by the Body and Blood.
Hence the holy Sacraments derive their efficiency, iu order that thou
shouldst appre the sacred cup as if thou wert about to drink from
the very side of Christ. (Chrys.)
Cp. Hooker, v. lvi. 7, who thus speaks: “The Church is in
Christ as Eve was in Adam; yea, by 5 we are every of us in
Christ and in His Church, as by nature we are in those our first
Parents. God made Eve of the rib of Adam, and His Church He
frameth out of the very wounded and bleeding Side of the Son of
Man. His body crucified and His blood shed for the life of the world,
are the true elements of that heavenly being which maketh us such
as Himself is of whom we come.” See also Cudworth's Works,
tom. ii. Bp. idge on Article xxv. ii. p. 210.
Hence Christ is He who cometh (i.e. is our Messiah and Seviour)
by water and blood (1 John v. 6).
85. καί] Not in Elz., but in A, D, K, L, X, and other MSS.
The sense is that you also who hear, as well as J who saw, may
. believe,
— ὑμεῖς] For this Gospel is to be read in the Church to you and
to all Christians, even to the end of time.
86. ὀστυῦν οὐ συντριβήσεται αὐτοῦἝῦ Ά Thus the Holy Ghost
teaches in a few words that the whole History of the Paschal Lamb
is typical of Christ. (Cp. Exod. xii. 46. Numb. ix. 12. Ps. xxxiv. 20.)
* Dirissimum suppliciorum Cruz; et tamen quodvis aliud cor-
pori mox resuscitando minis aptum fuisset” (Bengel), et, liceat adji-
cere, ad resuscitatum corpus aliis exhibendum, et veritatem resurrec-
tionis dpsiceave Tesuscitati “yi aie ταντότητα adstruendam.
81. ἐξεκέντησαν) τῷ (dakarw), Zech. xii. 10, from root “py
(dakar), to yierce (cp. δάκνω, dig), rightly rendered by St. John here
and Rev. i. 7) ἐξεκέντησαν.
The Septuagint, who have κατωρχήσαντο, appear to have read
WIZ} from root Ἧι (rakadh), to dance for joy, to insult.
On this jens of Zechariah, see Bp. Pearson on the Creed,
Art. iv. p. 379,
38. ᾿Ιωσήφ)] See on Matt. xxvii. 57. 59. Luke xxiii. 53.
. σμύρνης καὶ ἀλόης ὡς λίτρας ἑκατόν) On the quality of
this τὶ τ ες aloes, and on ve a gato made by some, on 8
ground of the large quantily, see Kuix., who says: “σμύρνη myrtha,
succus arboris Arabice, Dioscorides, i. 60: σμύρνα δάκρυον δένδρου
γεννωμένου ἐν 'ApaBia, ob ἐγκοπτομένον ἀποῤῥιῖ τὸ δάκρυον
εἰς ὑπιστρωμένας ψιάθους. Add. Plin. Η. Ν. xiii. 15. Celsit
Hierobot. P. i. p. 520, sqq.
‘“*AXeon, ex plurimorum interpretum sententia, non herba, Aloe
intelligenda est, ὁ qua succus amarissimus eliciebatur, sed arbor
aromatica, que et spleen et xylaloe vocatur, cujus lignum ad
thymiamata, etiam ad condienda vera ab /Egyptiis adhibebatur.
Sie Exercitt. Plin. p. 745, 8. Rosenmiillert Scholia ad Num.
xxiv. 6.
“Dissentiunt interpretes, utrim de aromatibus siccis, an de
unguento ex iis confecto, cogitandum sit. Sed probabilius est Nico-
demum attulisse, myrrhm siccew solids et contuse atque agallochi ligno
contueo aueats et in pulverem redacto mixta libras circiter centum.
Etenim Josephus et Nicodemus non leguntur aromatibus illis unxisse
Jesu corpus, imo Johannes v. 40 refert, corpus und cum aromatibus
linteis involutum esse ; neque Josephus et Nicodemus διὰ τὴν wapa-
σκευὴν, v. 42, accuratids Christi corpus condire poterant; mulicres
autem, que rité et accuraté illud condire volebant, ut Lucas refert
xxiii. 56, aromata et unguenta (discernuntur ἀρώματα et μύρα)
emerant, ὅπως ἀλεέψωσι, ut og Jests ungerent, quoque ei
unguenta illinerent, add. Marc. xvi. 1.
ST. JOHN XIX. 41, 42. XX. 1—16.
> A
οὖν τὸ σῶμα Tov ᾿Ιησοῦ, καὶ ἔδησαν αὐτὸ ἐν ὀθονίοις μετὰ τῶν ἀρωμάτων,
καθὼς ἔθος ἐστὶ τοῖς ᾿Ιουδαίοις ἐνταφιάζειν. 41 Ἦν δὲ ἐν τῷ τόπῳ ὅπου ἐσταυ-
’ a x
ρώθη κῆπος, καὶ ἐν τῷ κήπῳ μνημεῖον καινὸν, ἐν ᾧ οὐδέπω οὐδεὶς ἐτέθη.
42 > E a 4 ὃ AY A ‘ aA > vd , 9 3 AY Ν aA
κεῖ οὖν, διὰ τὴν παρασκευὴν τῶν ᾿Ιουδαίων, ὅτι ἐγγὺς ἦν τὸ μνημεῖον,
» a > aA
ἔθηκαν τὸν ᾿Ιησοῦν.
900 bY a
XX. (39 1 "Τῇ δὲ μιᾷ τῶν σαββάτων Μαρία ἡ Μαγδαληνὴ ἔρχεται spot,
4 ¥ a
σκοτίας ἔτι οὔσης, εἰς τὸ μνημεῖον: καὶ βλέπει τὸν λίθον ἡρμένον ἐκ τοῦ
, 210 2 4 νν»ν co ‘
μνημείου. (=) * Τρέχει οὖν καὶ ἔρχεται πρὸς Σίμωνα Πέτρον, καὶ πρὸς τὸν
-ρ 9 a
ἄλλον μαθητὴν ὃν ἐφίλει ὁ ᾿Ιησοῦς, καὶ λέγει αὐτοῖς, Ἦραν τὸν Κύριον ἐκ
aA , Α > a Ἂν > ¢ 809" ~ s ε id
τοῦ μνημείου, καὶ οὐκ οἴδαμεν ποῦ ἔθηκαν αὐτόν. Ege οὖν ὁ Πέτρος,
Lal
kal ὁ ἄλλος μαθητὴς, καὶ ἤρχοντο εἰς τὸ μνημεῖον. * Ἔτρεχον δὲ οἱ δύο ὁμοῦ'
Ne » AY 4 , A ig Ν A 3 x
καὶ ὁ ohio: μαθητὴς προέδραμε τάχιον τοῦ Πέτρου, καὶ ἦλθε “Ζρῶτος εἰς τὸ
μνημεῖον, " καὶ παρακύψας βλέπει κείμενα τὰ ὀθόνια" οὐ perro. εἰσῆλθεν.
4 : a a
δ Ἔρχεται οὖν Σίμων Πέτρος ἀκολουθῶν αὐτῷ, καὶ εἰσῆλθεν εἰς τὸ μνημεῖον,
Ν ta A
καὶ θεωρεῖ τὰ ὀθόνια κείμενα, 7 καὶ τὸ σουδάριον, ὃ ἦν ἐπὶ τῆς κεφαλῆς αὐτοῦ,
> AY aA
ov μετὰ τῶν ὀθονίων κείμενον, ἀλλὰ χωρὶς ἐντετυλιγμένον εἰς Eva τόπον. ὃ Τότε
4. a a
οὖν εἰσῆλθε καὶ ὁ ἄλλος μαθητὴς ὁ ἐλθὼν πρῶτος εἰς TO μνημεῖον, καὶ εἶδε
Ν a
καὶ ἐπίστευσεν: 3. " οὐδέπω yap ἤδεισαν τὴν γραφὴν, ὅτι δεῖ αὐτὸν ἐκ νεκρῶν
> A a“
ἀναστῆναι. 10 ᾿Απῆλθον οὖν πάλιν πρὸς ἑαυτοὺς οἱ μαθηταί. (=) |! ὁ Μαρία
A e A
δὲ εἑστήκει πρὸς τῷ μνημείῳ κλαίουσα ἔξω. ‘As οὖν ἔκλαιε, παρέκυψεν eis
Ν a a a
τὸ μνημεῖον, 13 καὶ θεωρεῖ δύο ἀγγέλους ἐν λευκοῖς καθεζομένους, ἕνα πρὸς
Lal ΄, A
τῇ καφαλῇ καὶ ἕνα πρὸς τοῖς ποσὶν, ὅπου ἔκειτο τὸ σῶμα τοῦ ᾿Ιησοῦ. (=) ὃ Καὶ
td 3. A 2 A , , 4 μ σ Ἶ =
λέγουσιν αὐτῇ ἐκεῖνοι, Γύναι, τί κλαίεις ; Δέγει αὐτοῖς, Ὅτι ἦραν τὸν κύριόν
μου, καὶ οὐκ οἶδα ποῦ ἔθηκαν αὐτόν. 14." Καὶ ταῦτα εἰποῦσα ἐστράφη εἰς
Δ. ὦ οὗ Ν a x 3 a ε A s 3 ν . > a 2
τὰ ὀπίσω, καὶ θεωρεῖ τὸν ᾿Ιησοῦν ἑστῶτα, καὶ οὐκ ἤδει ὅτι ᾿Ιησοῦς ἐστι.
15 Adye «αὐτῇ ὃ ᾿Ιησοῦς, Τύναι, τί κλαίεις ; τίνα ζητεῖς ; ᾿Εκείνη, δοκοῦσα
ν a aA
ὅτι ὁ κηπουρός ἐστι, λέγει αὐτῷ, Κύριε, εἰ σὺ ἐβάστασας αὐτὸν, εἰπέ μοι ποῦ
»,
ἔθηκας αὐτὸν, κἀγὼ αὐτὸν dpa. 15 Λέγει αὐτῇ ὁ ᾿Ιησοῦς, Mapia: στραφεῖσα
281
a Matt. 28. 1.
Mark 16. 1.
Luke 24. 1,
b Luke 24. 12.
ς Pa. 16. 10.
e Matt. 28. 9.
Mark 16. 9.
Luke 24. 16, $1.
& 21.4,
“ Videtur preterea etiam pondus aromatum, si unguents intelli-
genda essent, nimis magnum esse, ha ut unctioni unius corporis
paratum existimari possit. Airpa h. 1. pondus duodecim unciarum
significat. lis autem, qui tantam aromatum copiam inutilem fuisee
objiciunt, recté ritur, etiam cubile illud, in quod Christi corpus
Tepositum eseet, ad suavem odorem excitandum, more consueto, vid.
2 Chron. xvi. 14, undique his aromatibus impletum fuisse, et aromats
ad suffitus ciendos, in ipeo sepeliendi actu ex parte comburi potuisee,
cim hoc quoque moris esset in funeribus, vid. 2 Chron. 1. ο. Harmert
Beobachtt. iiber den Orient, Th. ii. p. 148, p. 151, sq. Norbergins de
oo et lingua Sabseorum, p. 12: i di Galileis
(Se mae foal res Mortuum som once, ge odorata | suffi-
im, ef tr ai vestilum posttum, turam efferunt, aese-
cheth Semachoth, c. 8, cum mortuus pron R. Gamaliel senior, com-
bussit super eum Onkelosus preys ultra LXXX. libras πεῖ,
Seg δῶ quoque Ant. xvii. 8. ᾿ 849, οἱ B. Jud. i. 1, extr. p. 143,
ed. Haverc. quingentos servos vel libertos ἀρωματοφόρους, aromata
portantes, funus Herodis comitatos esse testatur.” (Kuin.
40. iv] Not in Eiz., but in many of the best MSS.
_ Al. κῆποι] ‘a Garden.’ Christ changes the wilderness of death
into a Garden.
mee Paradise or ἃ garden for the departed soul (Luke
xxiii. 43).
He makes the Grave itself to be a Garden of Paradise, from which
at the t Day the bodies of the faithful, that have been sown in
hope, will rise in vernal beauty, and be united for ever in unfading
glory to their souls.
Cu. XX. L τῇ δὲ μιᾷ τῶν σαββάτων which we now call the
Lord's Day, on account of the Lord’s Resurrection. (Axg., Chrys.)
Our Lord arose while the stone was yet on the mouth of the
cave, and the seals upon the stone; but the Tomb was opened after
the Resurrection by an Angel, in order that others might be con-
vinced of it. (Chrys., 7)
On this Chapter of St. John, see the conclusion of the Tenth
Book of St. Ambrose on St. Luke, ch. xxiv., and on ov. 1—9, see
Greg. M. Νὰ ey xxii.
— τὸν λίθον] ‘the stone ;” not mentioned before by St. Joka; but
supposed to be known from the other Gospels. :
— ἠρμένον ix] Observe, ix, out of, showing that the stone had
poe ieee the mouth of the tomb. (Cp. Mark xvi. 3.)
ox. I.
2. τρέχει---πρὸς Σίμωνα Πέτρον] A confirmation of St. Mark's
account, which relates that the Angels had given the women a special
ΤΩ to St. Peter. (Mark xvi. 7.)
— ἥραν τὸν Κύριον] See v. 13. Mary Magdalene came to seek
the Body only, which she calls her Lord (Greg. Moral. iii. 29), and
which, as St. Mark relates (xvi. 1), she had come to anoint.
— οὐκ οἴδαμεν) ‘tre know not;' tre women who have been to the
Ichre. <A silent confirmation of the narrative of the other Evan-
ists (Matt. xxviii. 1—8. Mark xvi. 1—8), that Mary Magdalene
fad been accompanied by others, Mary the mother of James, and
Salome, St. John’s mother, of whom St. John says nothing.
6.7. τὰ ὀθόνια (cloths, not clothes) κείμενα, καὶ τὸ σουδάριου
A characteristic instance of St. John’s manner of refuting calumnies,
without mentioning the authors of them; a lesson of speaking the
truth in love. The Evangelist had mentioned that the Body was
buried with a mixture of myrrh (xix. 39), which fastened the cloths
ri ody, on ἐγ κὸν ας 8 oar with as παρὸν senactty -
. And by this icular he us against the allegations o:
those, who had sald thas Christ's Body was stolen by Hie Disciples.
(See Matt. xxviii. 11—15.) For if any one had taken away, or stolen
it, they would not have spent so much time, and been at the pains to
unwrap it, and to lay the cloths apart, and to wrap the Napkin by
itself. But they would have taken all away together. (Cp. Carys.)
8. ἐπίστενσεν) that He was risen.
9. οὐδέπω] to this time; sow they knew it. Before this time they
had not believed the report of the women who had been at the
Sepulchre. See Luke xxiv. 11, ἠπέστουν αὐταῖς.
= |—18.] For an exposition of these verses, see Greg. M. Hom. in
V. χχυ.
On the appearances of our Lord to Mary Magdalene, as related
by the different Evangelists, see Euseb. ad Marinum, Qu. 2 and
3, ed. Mai, p. 257 (Bibl. Patr. Vatic. vol. iv.).
11. τῷ μνημείῳ) So many of the best MSS. Elz, has τὸ
μνημεῖον.
— ὡς ἔκλαιε] as she was meepigg.
1. εἰ od éBdéoracat] Mary Magdalene, as δὴν had only feeble
and low notions of Christ's power ; and speaks of bearing, laying, and
taking awuy ; all applicable to the body only. But Christ gradually
weans her mind from carnal notions, and raises her to higher and
heavenly thoughts.
16. λέγει αὐτῇ ὁ ᾿Ιησοῦς, Μαρία] Our Los first called her by
ο
282
ST. JOHN XX. 17—21.
ἐκείνη λέγει αὐτῷ, “PaBBouvi: ὃ λέγεται, διδάσκαλε. 17! Λέγει αὐτῇ ὃ ᾿Ιησοῦς,
αἱ συνηγμένοι, διὰ τὸν φόβον τῶν
\ a > 2 κα . a yous 8 2 A
και Τοῦτο εἰπὼν ἔδειξεν αντοις Tas χέιρας καὶ Τὴν πλευρὰν αντου.
Besides, ποῖσ that Christ is ascended, a special virtue goes out of
£ Ps. 22. 23.
Heb. 2. 11. Ψ
Eph.1.17. My μου ἅπτου, οὔπω γὰρ. ἀναβέβηκα πρὸς τὸν Πᾳτέρα μου, πορεύον δὲ πρὸς
AY ao Xv iA Ν 5. ὦ 3 a“ > ’, Ν Ν , x
τοὺς ἀδελφούς pov, καὶ εἰπὲ αὐτοῖς, ᾿Αναβαίνω πρὸς τὸν Πατέρα pov καὶ
g Matt, 28.10.,.. Πατέρα ὑμῶν, καὶ Θεόν μου καὶ Θεὸν ὑμῶν. 18 εἴἜρχεται Μαρία ἡ Μαγδαληνὴ
> Lay a. ΄ a a
ἀπαγγέλλουσα τοῖς μαθηταῖς ὅτι ἑώρακε τὸν Κύριον, καὶ ταῦτα εἶπεν αὐτῇ.
213 h ¥ 4 , “ ΄᾽ε a aA a ‘
det 1G (1) 5." Οὔσης οὖν ὀψίας, τῇ ἡμέρᾳ ἐκείνῃ, τῇ μιᾷ τῶν σαββάτων, καὶ τῶν
. le aA a 9
Acts 29.7. θυρῶν κεκλεισμένων, ὅπον ἦσαν οἱ palyt
OF. 9 “o aA - ἡ
ΡΝ Ἰουδαίων, ἦλθεν ὁ ᾿Ιησοῦς καὶ ἔστη εἰς τὸ μέσον, καὶ λέγει αὐτοῖς, ' Εἰρήνη
er. 21. 26. a
ch. 14. 37. vp 20
3 , 4
iver. 20... ᾽Εχάρησαν οὖν οἱ μαθηταὶ ἰδόντες τὸν Κύριον. (=) 3) Εἶπεν οὖν αὐτοῖς ὁ
7 ᾽ a , ᾽ a
ae Ἰησοῦς πάλιν, )Eipyvn ὑμῖν: * καθὼς ἀπέσταλκέ με ὁ Πατὴρ, κἀγὼ πέμπω
the common name of her sex, Woman (v. 13), and was not recognized
by her. He then calle her by her own name, Mary, as if He had | Him (Mark v. 30). in
said, Do thou recognize Him Who recognizes thee. (Greg.)
He did not produce recognition by means of the eye, but of the
ear, and by the sound of her own name. (Cirys., who supposes that
Mary saw the two Angels doing reverence to Christ.)
— λέγει αὐτῷ] B,D, L, O, X, A, add ‘EBpuiori, which has
been received by Scholz, Ttsh., Alf.
11. μή μου ἅπτου, οὕπω γὰρ ἀναβέβηκα] Mary had fallen at
His knees, and made a movement to embrace the feet of Him Who
had recognized her. (Chrys., Grey.) He says to her μή μου ἅπτου.
Observe the verb ἅπτου, from ἅπτομαι, properly, to fasten on to an
object, to cling to it with a view of communicating something to it,
or of eliciting something from it. Hence it is applied to the sick who
touched our Lord’s garment, in order to be healed (Matt xiv. 36.
Mark vi. 56), and especially to the fuith/ul womun who is said to
touch Him, ἅψασθαι, while the crowd only presses on Him. See on
Matt. ix. 20,21. Mark v. 27. 30. Luke viii. 4447.
Observe, also, the tense, ἅπτου. It indicates not only a prohi-
bition of a icular act, but forbids a habit ; i.e. that of clinging to
Him with the bodily touch.
And the words οὕπω dvaBiBnxa contain a precept concerning
the time, when the habit of touching Christ is to be exercised. He is
to be touched, a; He ascended ; that is, He is then to be truly
touched, when He is beyond the reach of the bodily touch.
And one of the purposes of His Absence, and of His Ascension
into Heaven, was to elicit and to exercise thut touch, by which
alone He can then be touched, and by which He best loves to be
touched, and by which He must be touched by us, if Virtue ts to go
out 5 ap to heal us,—the touch of Faith.
his is thus expressed by some of the Fathers:
Mary, as yet, believed only carnally in Him. She had been
weeping for Him as an; and now that with her bodily eye she
saw Him restored in bodily presence, she imagined that lie would
abide with her as before. But Jesus raises her mind, and inspires
her with greater reverence; He teaches her that He must be touched
speriinally, that is, by Futth; that is, He must be touched not only
as man, but as God, One with the Father. (Aug., Chrys.) We must
touch Him Who has ascended as Man (for Ascension is an act of
body), and Who is to _be worshipped as everv where present, as God,
and to be touched by Faith. (Aug. Tract. 121, Serm. 143, 144.)
Therefore, where the power of the bodily touch ends, there the
function of the spiritual touch begins; and ¢sat is the touch which
Christ loves, because it most honours Him, and most profits us.
Hence He says, “ Touch Me not.” Think not of Me as you now
do; dwell not on what I have been made for thy sake, but aspire to
that by which thou thyself wast created. I have not yet ascended,
but when I have sscended, and am no longer visible and tangible to
mortal sense, and Lae fg beliere in Me as God, equal with the
Father, then you will really touch Me.
Do not strive to detain Me now carnally by the bodily touch,
which is not the touch I desire; but learn to touch Me spiritually ;
and this you will do, when you can no longer touch Me on earth.
Then you will learn to touch Me with the spiritual organ, and to
hang on Me by the tenacious grasp and loving embrace of faith.
“Merito (says St. Ambrose, on Luke xxiv.) prohibetur tangere
Dominum, non enim corporali tactu Christum, sed fide tamyimns.”
And again ; “‘ Prohibetur tangere, quia nondum in Christo inhabitare
corporaliter plenitudinem Divinitatis acceperat. Deus est qui ado-
ratur; homo qui tenetur. Ergo non supra terram, nec in terra secun-
dim carnem Te querere debemus, si volumus invenire. Nunc enim
secundum carrem non novimus Christum (2 Cor. v. 16). Stephanus
non supra terram quetivit, qui stantem Te ad dexteram Dei vidit;
Maria autem quia querebat in terra, tuxgere non potuit. Stephanus
autem fefigit, quia queestvit in cou.” Hence also St. Leo says (Serm.
Ixxii. p. 154, Noli me tangere, &c.), “ Nolo ut ad Me corporsliter
venias, nec ut Me sensu carnis oscas ;; ad sublimiora te differo, et
majora tibi prepero. Cum ad Patrem uscendero, tunc Me perfec-
tids, veridsque palpabis, apprehensura quod non tangis, et creditura
quod non cernis.... . Tunc Filius hominis, Dei Filius, excellen-
tide sacratileque ἑπνοίδέι, chm in paterne majestatis gloriam Se
recepit, et ineffabili modo caepit esse divinitute prasentior Qui factus
est humanitate longinquior.” See also Jerome, iv. 174.
gracious mse to the touch of faith; viz.
the virtue of the divine gift of the Holy Ghost Himself, who was not
given Gill Christ had ascended, but was given in consequence of His
Ascension, and is given to the touch of Faith. ;
Cp. Bp, Andreies, iii. 23. 39, Sermons xv. and xvi. on the Re-
eg art as Dr. Moberly, on the Sayings of the Great Forty Days,
pp. .
᾿ See also on the contrast between Mary's case and that of Thomas,
the notes on σ. 29.
We have here, also, divine instruction concerning the presence
of Christ in the Holy Sacrament of the Lord's Supper. When dis-
coursing on that subject at Capernaum, He had eaid to His disciples,
“What if ye shall see the Son of Man ascend up where He was
before?” (John vi. 62.) He had thus taught them not to crave a
carnal presence in that Sacrament. He now says to Mary, “ Touch
Me not. for I am not ascended ;” Touch Me not till I have ascended.
Touch Me trhen I have ascended. And go and tell My disciples that
I am about to ascend. Thus He teaches her, and He teaches His
disciples by her, not to dote upon a bodily presence, and not to yearn
for that. By seeking to detain Him on earth, we contravene His
gracious purposes in ascending to Heaven. oy clinging to Him by a
carnal grasp we lose Him. By so touching Him, we touch Him not.
He says to us, Sursum corda, Lift up your hearts. Depress not Me to
pee on earth, but ratse yourselves to Me in heaven. Touch Me
v the hand of Faith. Cling to Me by the embraces of your souls.
Thus Divine Virtue will flow from Me to heal you and refresh you,
and to make you partakers of the Divine Nature, and to qualify you
for the fruition of the Divine Presence for ever. My iven
for you, and Blood shed for you, will be to you meat ind and
drink indeed, and preserve your souls and bodies to everlasting Life.
— τὸν Πατέρα pov καὶ Πιτέρα ὑμῶν] Him Who is Father
of Me and Father of you (plural). He does not say, ‘our Father,’
but, ‘Father of Me, by nature; and ‘Father of you,’ by grace.
(Aug.) Hence we may refute the Noetian and Sabellian heresy,
which confounde the Father with the Son. He who goes must be a
perry Fea! from Him to Whom He goes. (St. Hippolyt. adv.
oct. re
19. τῶν θυρῶν κεκλεισμένων--- ἦλθον) For an exposition of these
verses, 19-3], see Greg. M. Hom. in Ev. xxvi. He entered byte
closed doors, Where (it may be asked) were the dimensions of :
if He entered through cl doors ?—where, we may reply, was tho
weight of body, when He walked on the sea? The Lord did the
latter, as Lord, His crucifixion; and did He cease to be Lord
when He had risen from the dead ἢ (Aug. Serm. clix.)
Besides, we may ask, where were the functions and laws of body,
when He glided invisibly through the midst of His enemies. (John
v. 13; viii. 59. Luke iv. 30. Theopk.) We cannot understand the
mode of either work, but where our Reason fails, there Faith begins.
(Aug. Serm. cx. cl.) See on Luke xxiv. 31.
But why, it may be inquired, did He enter ‘thus, when He de-
sired to give His Apostles proof of His bodily Resurrection? The
reason scems to be, that He would not have them forget His Di-
vinity, while they acknowledyed His Humanity. They should recog-
nize Him as Very Man, and adore Him also as Very God.
20. ἔδειξεν αὑτοῖς τὰς χεῖρας καὶ τὴν πλευράν] The marks
of His wounds were remedies to heal the heart of unbelief. (Greg.
Hom. xxvi. in Evang.) And in thie sense, also, it may be truly said
that by His stripes we are healed. (Isa. liii. 5.)
See also on r. 27.
— ἐχάμησαν] They did not inquire, how He had come to them
through closed doors, but received Him with t joy. An example
to the cee of Christ. Tet us not discuss, Hore He comes to us in
the Holy Eucharist, but gladly receive Him into our hearts.
Hooker, quoted above on vi. 25.
He who came forth to life at His Nativity from the Virgin's
womb, He who came forth again at His Resurrection from a sealed
tomb, He Who came through closed doors and stood before His dis-
ciples, can come to us in ways far beyond our present powers of com-
rehension. He assures us that He does come to us in the Holy
Sucharist. Here is the trial of our Faith. Let us not debate, but
believe, and welcome Him with great joy.
21. καθώ4) i.e. with authority to send others; as I, Who have
been sent by My Father, eend you;
ST. JOHN XX. 22—31.
vn) Ὁ Καὶ τοῦτο εἰπὼν ἐνεφύσησε, καὶ λέγει αὐτοῖς, Λάβετε Πνεῦμα
ὑμᾶς. (a
288
ἅγιον: “31΄ἂν τινων ἀφῆτε τὰς ἁμαρτίας, ἀφίενται αὐτοῖς, dv τινων κρατῆτε, Matt. 16.19.
κεκράτηνται. (35) 3 Θωμᾶς δὲ, εἷς ἐκ τῶν δώδεκα, ὁ λεγόμενος Δίδυμος, οὐκ 1 Cor, 418-21.
ἦν per αὐτῶν ὅτε ἦλθεν ὁ ᾿Ιησοῦς. 35 Ἔλεγον οὖν αὐτῷ οἱ ἄλλοι μαθηταὶ, 2 5 10.
᾿Ἑωράκαμεν τὸν Κύριον. Ὁ δὲ εἶπεν αὐτοῖς, "Edy μὴ ἴδω ἐν ταῖς χερσὶν αὐτοῦ
τὸν τύπον τῶν ἥλων, καὶ βάλω τὸν δάκτυλόν μου εἰς τὸν τύπον τῶν ἥλων, καὶ
» a a
βάλω τὴν χεῖρά pou εἰς τὴν πλευρὰν αὐτοῦ, οὐ μὴ πιστεύσω.
=) 35 Καὶ μεθ᾽
ἡμέρας ὀκτὼ πάλιν ἦσαν ἔσω οἱ μαθηταὶ αὐτοῦ, καὶ Θωμᾶς μετ᾽ αὐτῶν" ἔρχεται
ὃ ᾿Ιησοῦς, τῶν θυρῶν κεκλεισμένων, καὶ ἔστη εἰς τὸ μέσον καὶ εἶπεν, Εἰρήνη
ὑμῖν. Ἵ εἶτα λέγει τῷ Θωμᾷ, Φέρε τὸν δάκτυλόν σου ὧδε, καὶ ἴδε τὰς χεῖράς
μου: καὶ φέρε τὴν χεῖρά σου καὶ βάλε εἰς τὴν πλευράν μον’ καὶ μὴ γίνον
»
ἄπιστος, ἀλλὰ πιστός.
id e AY is , Α ,
μακάριοι οἱ μὴ ἰδόντες, καὶ πιστεύσαντες.
3° Πολλὰ μὲν οὖν καὶ ἄλλα σημεῖα ἐποίησεν ὁ ᾿Ιησοῦς ἐνώπιον τῶν μα-
γι τῷ Luke 2. 11.
(Ὁ 3. ᾿Απεκρίθη Θωμᾶς καὶ εἶπεν αὐτῷ, ™‘O Κύριός ot
Ν a A
μον Kal ὃ Θεός pov. 5." Λέγει αὐτῷ ὁ ᾿Ιησοῦς, Ὅτι ἑώρακάς pe, πεπίστευκας:
Acts 7. 59, 60.
1 Tim. 3. 16.
nl Pet. 1. 8.
: 2 Cor. 5.7.
och. 21. 25.
p Luke 1. 3, 4.
Rom. 15. 4.
S 2Tim. 3. 15.
θητῶν αὐτοῦ, ἃ οὐκ ἔστι γεγραμμένα ἐν τῷ βιβλίῳ τούτῳ' 531» ταῦτα δὲ Fim ies.
And I send you with the Holy Ghost; as I was anointed at. My
tism with the Holy Ghost.
. Evepionce] “He breathed on them.” They /elé His pre-
sence, as well as saw Him present. He Who breathed into the first
man, and he became a living soul (Gen. ii. 7), now breathes on His
Apostles, and thue reminds them that His own Resurrection is the
beginning of the new Creation; that the breath of Christ risen from
the dead is the origin of our new Life, and the pledge of Life Ever-
lasting ; ‘for as in Adam all die, even so in Christ all are made
alive" (1 Cor. xv. 22); “πὰ as the first man Adam was made a
living soul ; so the last Adam was made a quickening Spirit,” πνεῦμα
ζωυποιοῦν (1 Cor. xv. 45). The act of breathing was a proper prepa-
ration for receiving the Πνεῦμα ἅγιον: and for the exercise of that
power by which, in consequence of Christ's Death and Resurrection,
the Soul, dead in trespasses and sins, is raised from death to life.
Thomas was not present when He breathed on them; yet we
cannot doubt that the breathing extended its virtue to him, to all
who are duly called and sent by Christ. (Cyril.) Cp. Numb. xi. 24—26,
— λάβετε Πν»ὕμα ἅγιον] A proof that the Holy Ghost pro-
ceeds from the Son as well as from the Father. (Aug. de Trin. iv.
20.) He gave now, that they might receive more abundantly here-
after (on the day of Pentecost) and He gave now privately that they
might receive afterwards publicly. (Aug. Tract. Ixxiv.)
: . ἂν τινων ἀφῆτε] The Resurrection of Chriat from the dead
is preparatory to, and effective of our Resurrection from the death of
sin, Ww et is called by ae nme in the Revelation “ the first Resur-
rection” (see Rev. xx. δ, 6), and is necessary as a safeguard against
the serond death (Rev. xx. 6. 14; xxi. 8), and as a qualification for
the joys of the second, or Fine Resurrection. Hence, as soon as
He is riven from the dead, He proceeds to speak of Remission of sin.
The bands of death being burst, those of sin and guilt are to be
broken also. See Jerome. iv. 178, “ Prim& die Resurrectionis acce-
sila’ Spiriths Sancti gratiam qua ta dimitterent et baptizarent"
where St. Jerome considers the difference between this gift and that
of Pentecost), and ep. Bp. Andrewes, Serm. ix. On the sending of the
Holy Ghost, vol. iii. p. 261, and On the Power of Absolution, v.
pp. 83—103, and see rbove on Matt. xvi. 19.
26. μεθ᾽ ἡμέμαε ὀκτώ) The next Lord's Day. He does not
appear to have shown Himself to His disciples in the intervening siz
days. Thus He distinguished the first day from all other days as
His Own day. And the Holy Spirit, by recording those appearances
in Holy Scripture, and be coiling it ἡμέρα Κυριακὴ (Rev. i. 10), bas
consecrated thie day to Him. Cp. above on Matt. xxviii. 1.
Christ rose from the dead on this day; He appeared twice in
succession on this day ; He gave special evidence of His Resurrection
on thie day; He gave the spiritual power to His Apostles, by which
the soxl is raised from the Death of Sin (v. 28). He gave the carnest
of the Spirit on this day (v. 22), and, finally, He sent the full effusion
of the Holy Ghost to His Church on this day (see on Acts ii. 1).
Hence it appears, that the proper exercise of this Day is to ‘rise
more and more from the death of sin to newness of life.” “7 γα he
risen with Christ, seek those things which are abore” (Col. iii. ‘ie to
“reckon ourselves dead unto sin, and alive unto God through Jesus
Christ" (Rom. vi. 9—11): to be ‘in the Spirit on the Lord's Day”
(Rev. i. 10). Every Lord's ig fas Ja to be a Day of spiritual Re
surrection. Every sconding 8 Day ought to prepare us for the
Day of the Lord. Then “ when Christ, Who is our life, shall appear,
we shall also appear with Him in glory" le iii. 14),
21. ia τὰς χεῖρας] This action and these words seem to be
referred to in ie ΕἸ ent De Resurrectione, in Justin Martyr's
Works, Append. ii. p. 188, Cp, Justin, c. Tryphon. 97, and Apol. i. 35.
Our Lord might have erased all marks of His wounds from His
Body risen and glorified, but He has Preserved them there; He
showed them to Thomas, who would not believe unless he saw, and
#0 convinced him; He will show His wounds to those who will not
believe, and will convict them, and say, Behold Him Whom ye cru-
cified, behold the wounds ye inflicted, see the side which ye pierced.
(Aug. de Symb. ad Catech. ii. 8.) Our Lord arose with the marke
of His crucifixion imprinted in His Body, in order that we might
believe that He arose with the same Body as that in which He euf-
fered. (Chrys.) ᾿
Observe, that the wounds which Satan inflicted in malice and
scorn on our Lord's crucified Body, have been converted by His con-
trolling power and wisdom into proofs of His Resurrection, and marks
of Hie personal identity. They have become indelible evidences of
His Power, graven, as it were, with an iron pen on the Rock of Ages,
to be read by eyes of angels and men for eternity; and are glorious
trophies of His victory over death and sin, and over Satan himeelf.
— μὴ γίνου ἄπιστος] Remark γίνου: Do not become unbe-
lieving. Thomas was doubtful, not unbelieving. Our Lord warns
us, through him, that if we miss opportunitics of having our scruples
removed, if we close our eyes to the evidences He gives us of the
truth, our doubts will be hardened into uwhe/ie/:
28. ὁ Κύριός μου καὶ ὁ Θεός μου] Thomas confesses that He
Whom he now sees is the same Person, as He Whom he had before
known as his . He owns His identity. And he acknowledges
this Person to be God. He had felt His Divine power exercised in
reading his own thoughts. He recognizes Him as Man, and adores
Him as God. This saying, therefore, was regarded by the Ancient
Church as an assertion of Christ's Divinity. See Cyril, Cirys.,
Athanas., and cthers in Maldonat.
Thomas beheld and touched Christ as Man, and confessed Him
to be God, Whom he did not see nor touch. (Asg.)
38. με] Some MSS, add Θωμᾶ, which is not found in the best MSS.
From the two examples of Mary Magdalene and of St. Thomas
respectively, as described by St. John in this chapter, we learn two
several duties to Christ risen from the dead and ascended into heaven.
The case of Mury Magdalene (v. 17) was very different from
that of Thomas. She acknowledged His Resurrection, she clung with
joy to His human Body risen from the grave, and was satisfied with
He visible presence, and wished to retain that. She had yet to learn
—and we by her—to see Him that is invisible; to touch Him by
faith; to adore Him as God. Therefore our Lord said to her,
“Touch Me not, for I am not ascended; touch Me not él 1 have
ascended ; touch Me when I am ascended; touch Me by Faith.
Thut is the touch which I require; that is the touch by which I
am to be held, and by which you may have My Presence with you.”
But Thomas would not believe that He was risen indeed ; or, if
risen, that He was risen in the same humun body as that which He
wore before, and at, His crucifixion. This was what he was to learn,
and we by Aim.—faith in our Lord's Resurrection ; faith in our own
fature resurrection ; faith in the identity of Christ's risen body ; faith
in the identity of our own bodies to rise hereafter.
Therefore Christ, Who had said “ Touch Me ποῖ" to Mary, said
“ Touch Me™ to St. Thomas. ΠΝ
Thus we are taught the True Faith in His Divinity, Humanity,
and Personality, by His providential and gracious correction of the
too material yearnings of a woman's love, and of the too spiritual
doubts of an Apostle’s fears. a
— μακάριοι) Let those who wish they had lived in the times of
the Apostles, and had seen Christ working miracles, meditate on these
words. See Heb. xi. 1. (Chrys.) ᾿
80. πολλὰ μὲν οὖν καὶ ἄλλα σημεῖα] He intimates that the
Evangelists did not write all, but they wrote enough for our salva-
tion; and that they who are not convinced by what is written would
never have been convinced by more. (Chrys.
On the connexion of these verses with what precedes and follows,
see the note at the end of the next rae
ο
ST. JOHN XXI. 1—11.
γέγραπται, ἵνα πιστεύσητε ὅτι ὁ "Ingots ἐστιν ὁ Χριστὸς ὁ Υἱὸς τοῦ Θεοῦ,
καὶ ἵνα πιστεύοντες ζωὴν ἔχητε ἐν τῷ ὀνόματι αὐτοῦ.
ΧΧΙ. (32)! Μετὰ ταῦτα ἐφανέρωσεν ἑαυτὸν πάλιν ὁ ᾿Ιησοῦς τοῖς μαθηταῖς
ἐπὶ τῆς θαλάσσης τῆς Τιβεριάδος: ἐφανέρωσε δὲ οὕτως. 3 Ἦσαν ὁμοῦ Σίμων
Πέτρος καὶ Θωμᾶς «ὃ λεγόμενος Δίδυμος, καὶ Ναθαναὴλ ὁ ἀπὸ Κανᾶ τῆς Γαλι-
λαίας, καὶ οἱ τοῦ Ζεβεδαίου, καὶ ἄλλοι ἐκ τῶν μαθητῶν αὐτοῦ δύο. ὅ Λέγει
αὐτοῖς Σίμων Πέτρος, Ὑπάγω ἁλιεύειν. Adyovow αὐτῷ, ᾿Ερχόμεθα καὶ ἡμεῖς
σὺν σοί. ᾿Εξῆλθον καὶ ἐνέβησαν εἰς τὸ πλοῖον εὐθὺς, καὶ ἐν ἐκείνῃ τῇ νυκτὶ
ach. 30. 14.
b Luke 324. 41.
c Luke 4. 5—7.
ἐπίασαν οὐδέν. 4 * TI putas δὲ ἤδη γενομένης ἔστη ὁ ᾿Ιησοῦς εἰς τὸν aiywaddr
οὐ μώντοι ἤδεισαν οἱ μαθηταὶ ὅτι ᾿Τησοῦς ἐστι. ὃ " Λέγει οὖν αὐτοῖς ὁ ᾿Ιησοῦς,
Παιδία, μή τι προσφάγιον ἔχετε; ᾿Απεκρίθησαν αὐτῷ, Οὔ. 5.“ Ὁ δὲ εἶπεν
A ν
αὐτοῖς, Βάλετε εἰς τὰ δεξιὰ μέρη τοῦ πλοίου τὸ δίκτυον, καὶ εὑρήσετε. “EBadov
dch. 18. 23.
οὖν, καὶ οὐκέτι αὐτὸ ἑλκῦσαι ἴσχυσαν ἀπὸ τοῦ πλήθους τῶν ἰχθύων. (53) 1“ Aé-
γει οὖν ὁ μαθητὴς ἐκεῖνος ὃν ἠγάπα ὁ ᾿Ιησοῦς τῷ Πέτρῳ, Ὁ Κύριός ἐστι.
Σίμων οὖν Πέτρος ἀκούσας ὅτι ὁ Κύριός ἐστι τὸν ἐπενδύτην διεζώσατο, ἦν
γὰρ γυμνὸς, καὶ ἔβαλεν ἑαντὸν εἰς τὴν θάλασσαν. ὃ Οἱ δὲ ἄλλοι μαθηταὶ τῷ
πλοιαρίῳ ἦλθον, οὐ γὰρ ἦσαν μακρὰν ἀπὸ τῆς γῆς, ἀλλ᾽ ὡς ἀπὸ πηχῶν δια-
,ὔ ’ Ν , A 3 ,
κοσίων, σύροντες τὸ δίκτυον τῶν ἰχθύων.
(2) 9 Ὡς οὖν ἀπέβησαν εἰς τὴν
γῆν, βλέπουσιν ἀνθρακιὰν κειμένην, καὶ ὀψάριον ἐπικείμενον, καὶ ἄρτον. | Aé-
γει αὐτοῖς ὁ ᾿Ιησοῦς, ᾿Ενέγκατε ἀπὸ τῶν ὀψαρίων ὧν ἐπιάσατε νῦν.
81. γέγραπται] ‘have been written.’
-- ἵνα] “ Scopus Evangelii fides in Christo, et vita sempiterna
per fidem in Ipso.” (Bengel.)
wee XXI. On the genuineness of this chapter, see note αἱ end
i
t.
1. ἐφανέρωσε δὲ pores] i.e. after the Resurrection He was not
seen, except when He willed to show Himself, (Chrys)
For an exposition of these verses, 1—]4, see Greg. M. Hom. in
Ev. xxiv. p. 1543. :
2. Ναθαναήλ) This is added by St. John to show the truth of
Christ's promise to him, i. 46—50.
On the question whether Nathanael was the same as Bartho-
lomew, see above, i. 49.
— οἱ τοῦ Ζεβεδαίου] Another indication that this chapter was
not written, as some suppose, by any but St. John. Any other writer
would roy have called them “James and John,” or “ the two
sons of Zebedee; and would certainly have placed them seat to
mb het ΩΝ not after Thomas and Nathanael. (Cp. Bengel ; see
v. 24.
8. ὑπάγω ἁλιεύειν}ῦ How was this after St. Peter had become ἃ
Fisher of men, and When our Lord had said, “ No man having put
his hand to the plough and looking back is fit for the kingdom of
God!" (Luke ix. 625
The spoule Peter was not prohibited from seeking the necessa-
ries of life by means of his former sali any more than the Apostle
St. Paul was forbidden to work with his ands, that he might not be
burdensome to any. (Aug., Greg.) St. Peter returned to his fishing,
—an innocent occupation,—but we do not read that St. Matthew re-
turned to the seat of custom.
Simon goes a fishing; for Christ was not now continually present
in person with His Apostles, nor was the Holy Ghost yet given.
They had not yet received their commission. (Chrys.) Thus they
showed how little capable they were of themselves to do any thing to
convert others,
— λέγυυσιν αὐτῷ] This was emblematic of the labours of the
Prophets in the night of heathenism, before the coming of Christ;
they caught nothing. But when He appeared, a large draught of Jews
and Gentiles was inclosed in the Apostolic Net. (Theoph.
— ἑπίασαν οὐδίσ) They caught nothing in the night, the best time
for fishing. Christ had not yet come to them. But when He came
in the morning, and commanded them to let down the net, they could
not draw it for the multitude of fishes (v. 6). There is no success for
‘the fishers of men™ without Christ. With His aid the Net which
has been drawn in vain through the Sea in the most favourable times
according to human calculation, is filled, and does not break. These
circumstances, so similar in many respects, must have recalled the
thoughts of the Apostles to the time when our Lord called Simon and
Andrew from their nets at the same lake to be “fishers of men.”
rig ϑετο designed to teach them, and all “ Fishers of men,” that
this Fishing was figurative and pene of what they, and their
successors after them, were to do and expect in the t_ work of
drawing the Net of the Ciospel through the Sea of the World to the
Shore of Everlasting Life. Thus also they proved the reality and
power of the gift they afterwards received when Christ had ascended
into heaven, and sent them the Holy Ghost, on the Day of Pentecost.
5. μή τι προσφάγιον ixere;] “ Num quid piscium habetis?
(Fe) |) "Av.
Attici omnis generis cibos, qui adhibentur ad panem, et cum eo capi-
untur, sed recentiores maximé pisces, imprimis clixos et assatos, ὄψον
appellarunt, vid. Eustath. ad Hom. Il. λ΄, p. 861. Macedones autem,
repudiato hujus vocabuli usu, ipsi finxerunt nomen mre eee
eris: ὄψον, ᾿Αττικῶς. Προσφάγιον, 'Ελληνικῶς. Thomas Mag.
ov, ob προσφάγιον.)" a)
— ἀπεκρίθησαν, Οὔ] They answered, that they had no προσ-
φάγιον, i. 6. no ὀψάριων, or fish; in order that we might kuow that
the fish, which was afterwards seen on the shore (v. 9), was not pro-
vided by any human means, but by the creative power of Christ.
1. ἐπενδύτην} A fisher's over-coat, superaria. Cp. Is. xx. 2, 8.
1 Sam. xix. 24. 2 Sam. vi. 14. 20.
— γυμνός] Not having his upper garment on. See Mark xiv. 51, 52.
8. ἀπό) See xi. 18.
9. βλέπουσιν ἀνθρακιὰν κειμένην, καὶ ὀψάριον ἐπικείμενον, καὶ
ἄρτον] A coal-fire, Fish, and Bread.—provided not by themselves
(see v. 5), but by the creative power of Christ. The fire was kindled,
the fish and the bread were created by Him.
What did this teach ?
That He is God; the Creator of all things. All the elements
were here combined. The dvtpaxee (charcoal) and ἄρτος from the
Earth, representing the Vegetable World. The Fish from the Water.
iy was there, burning the coals, and Air fanning the flame. And
ἅ
That the miraculous draught was due to Him. He could provido
fish not only in the liquid sea, but even on the sandy shure.
Hence in the great work to which they were called as ‘‘ Fishers
Men,” they were instructed to look to Him, and Him alone; the:
should rely on Him. He would and could enable them to catch fi
in the Net of the Gospel, even in the least favourable times and
places. He could even-enable them to catch fish on the dry shore.
A memorable example of this was afterwards seen in the history of
Philip the Deacon catching a μέγαν ἰχθὺν (v. 11) even on the desert
road to Gaza. (See Acts viii. 28-39 .
They should, therefore, ascribe their success to Him alone;
and they should never faint in their work. He could and would feed
them by food supplied and fire kindled—they knew not how—by His
divine power.
Our Lord commanded them to bring of the fish they had caught,
and then invited them to eat (vv. 12, 13). He takes the bread, and
the fish likewise, and gives them.
He combines the fruits of their labour and of His oten Omnipo-
tence, and invites them to 6 of them. So it will be at the
Great Day. The good and faithful servant who has improved his
Lord's money will enter into the joy of his Lord. (Matt. xav. 2]. 23.
Luke xix. 17.)
— ὀψάριον ἐπικείμενον] On diydprov see vi. 9. 11.
On other occasions our Lord produced more food from food
already existing. Thus He acted in erp ¢ the loaves, and
changing water to wine (John ii. 9); and thus He showed that the
creatures are His, and are (see on John vi. 2). But after His
Resurrection He creates, without any pre-existing matter ; and thus
He proved that He is the Creator of all. out of nothing. (Chrys.)
They did not dare to ask who He was; but they ate what He
had created, and which He ordered to be brought and eaten by them,
in order that they might be able to bear witness to His act of
creation,
ST. JOHN XXI. 12—18.
285
c Q 4 na
ἔβη Σίμων Πέτρος, καὶ εἵλκυσε τὸ δίκτυον ἐπὶ τῆς γῆς, μεστὸν ἰχθύων μεγάλων
ἑκατὸν πεντηκοντατριῶν' καὶ τοσούτων ὄντων οὐκ ἐσχίσθη τὸ δίκτυον.
233 lel lel
(Fx) 1 * Δέγει αὐτοῖς ὁ ᾿Ιησοῦς, Δεῦτε ἀριστήσατε' οὐδεὶς δὲ ἐτόλμα τῶν « λοιε το. 41.
μαθητῶν ἐξετάσαι αὐτόν, Σὺ τίς εἶ; εἰδότες ὅτι ὁ Κύριός ἐστιν.
(3%) 15 Ἔρ-
χεται οὖν 6 ᾿Ιησοῦς, καὶ λαμβάνει τὸν ἄρτον καὶ δίδωσιν αὐτοῖς, καὶ τὸ
3 ΄ ε ’
ὀψάριον ὁμοίως.
9 A 2 Ν 2 A
αὐτοῦ ἐγερθεὶς ἐκ νεκρῶν.
(ζ2 “ Τοῦτο ἤδη τρίτον ἐφανερώθη ὁ ᾿Ιησοῦς τοῖς μαθηταῖς τον. 2. 19, 26.
(39 δ Ὅτε οὖν ἠρίστησαν, λέγει τῷ Σίμωνι Πέτρῳ ὃ ᾿Ιησοῦς, Σίμων ᾿Ιωνᾶ,
® ἀγαπᾷς με πλεῖον τούτων ; λέγει αὐτῷ, Ναὶ, Κύριε, (33) σὺ οἶδας ὅτι φιλῶ σε. ε Matt. 26. 33.
», | cd , Δ 3 ’,
“έγει αὑτῷ, Βόσκε τὰ ἀρνία μου.
᾿Ιωνᾶ, ἀγαπᾷς με; λέγει αὐτῷ, (=) Ναὶ, Κύριε, σὺ οἶδας ὅτι φιλῶ oe. Λέγει
(3) "ἴ Adyes αὐτῷ τὸ τρίτον, Σίμων ᾿Ιωνᾶ,
φιλεῖς με; (5) ᾿Ελυπήθη ὁ Πέτρος, ὅτι εἶπεν αὐτῷ τὸ τρίτον, Φιλεῖς με;
καὶ εἶπεν αὐτῷ, Κύριε, σὺ πάντα οἶδας: σὺ γινώσκεις ὅτι φιλῶ σε. Adyet
(ῷ) 5.) «μὴν ἀμὴν λέγω σοι, ὅτε 119Ὁει. τ. ν.
αὐτῷ, ' Ποίμαινε τὰ πρόβατά pov.
9 aA εν aA , DY , ’
αὐτῷ ὁ ᾿Ιησοῦς, Βόσκε τὰ πρόβατά μου.
35) 16} Δέγει αὐτῷ πάλιν δεύτερον, Σίμων κ᾿ Pet. 2. 25.
Acts 20. 28,
ich. 10. 1,2.
Acts 20. 28.
1 Pet. 1. 2, 25.
11. εἵλκυσε τὸ δίκτυον ἐπὶ τῆς γῆν] This Has of fishes, re-
corded at the close of the Gospels, is emblematic of the work of the
Church at the end of time, when the net of evangelic preaching will be
full, and drawn to the shore of eternal life. Matt. xiii. 47,48. (Aug.)
All the fishes were great. Such is the glory of the saints in
heaven. This miraculous draught a, the Resurrection is to be
contrasted with the former miraculous draught. (Luke v. ]—11.
Matt. iv. 18—22. Mark i. 16—20. See Aug., Serm. 249—251.)
There the fishes are hauled up into the Loads on the seu, here they are
drawn to the land ; there the net is on the point of bursting asunder
{διεῤῥήγνντον, here it is not torn αἱ all (οὐκ ἐσχίσθη) ; there the
ishermen are called to be fishers of men (Matt. iv. 19), here they
sit down and feast with Christ.
The former miraculous draught represents the fishers tossed in
the ship of the Church on the sea of this world, and drawing bad and
good fish (Matt. xiii. 47) into the Net of the Church Visible, which
is always strained by schisms, and ever on the point of breaking
asunder. This second miraculous draught—that after the Resurrec-
tion—represents her labour done, and the good drawn to the duad of
everlasting life, and the Fishers of the Gospel sitting down at a
spiritual banquet with their Lord, on the ful shore of life ever-
lasting, after their own Resurrection, through the Resurrection of Christ.
— ἑκατὸν πεντηκοντατριῶν] St. Jerome (on Ezek. xlvii.) says
that the ancients supposed that all the genera of fishes were 153, and
that this number indicates that “omne genus hominum de mari hujus
sxculi extrahetur ad salutem.” The mention of this number 153 is
more remarkable, because it is so near a round number 150, to which
ὦ ς might have been prefixed. (Cp. Bengel.)
But may it not be said that this very nearness to a round number
serves to bring out more clearly the truth, that the great God and
Judge of all does not look ud generalia, but counts every one of His
elect children, whore very hairs are all numbered (Matt. x. 30)?
— οὐκ ἐσχίσϑη τὸ dixtvov] The net is a figure of the Church of
the elect. There are divisions in the Church on earth; but there
are no schisms in the Church of the Saints. (Axg.)
12. ἀριστήσατεἾ ‘come to breakfast.’ “ ἄριστον primis tempori-
bus significabat jentaculum, ut h. 1. cibum matutinum, (serioribus
Grecis ἀκράτισμα dictum) et ἀριστᾷν, jentare, Athen. i. 9, 10, καὶ
ἄριστον μὲν iori τὸ ὑπὸ τὴν ἴω λαμβανόμενον. Apollon. Lex.
Hom. p. 206, ἄριστον τὸ πρώϊνον ἔμβρωμα, οἷον τὸ ἀκράτισμα:
add. Phavorin. deinde verd ἄριστον adhibitum etiam est de dio,
vid. Perizonius ad /El. H. V. ix. 19, et in dialecto Macedonicé novi
atque Alexandrina nomen ἄριστον hic quoque potestate preditum
fuit, ut notaret epulum (Kuan.
It was now early dawn, πρωΐα ῳ 4), 8 gs emblem of the
Morning of the Resurrection, when Christ will appear, standing on
the sea-shore of ae and invite His disciples to sit down with
Him. (Cp. Luke xii. 37.)
18. ipxsrat—opoiwe) See on v. 9.
16. πλεῖον τούτων] more than thy brethren? Thou who didst
say that all should be offended with Me, yet wouldest thou never
be offended (Matt. xxvi. 33. Mark xiv. 29. Luke xxii. 33. John
xiii. 37). ‘ Dost thow love Me more than these ?”
— σὺ oléas) Observe σὺ repeated thrice. St. Peter had now
learnt that Christ knew him better than he knew himeelf.
15—17.] The questions of our Lord, the answers of St. Peter, our
Lord's commission to him, stand thus :—
1. (v.15) ἀγαπᾷς Ναὶ, Κύριε, σὺ οῖ- βόσκε τὰ ἀρνία
με πλεῖον τούτων: das Sri φιλῶ σε. μον.
2. (0. 16) ἀγαπᾷε Ναὶ, Κύριε, σὺ ο- Ποίμαινε τὰ
πρόβατά μου.
βόσκε τὰ πρό-
Bard μον.
δας ὅτι φιλῶ σε.
Κύριε, σὺ πάντα
οἷδας᾽ σὺ γινώ-
σκεις ὅτι φιλῶ σε.
m3. (v. 17) φιλεῖς
με:
In the Hebrew and Syriac there are not the same shades of dif-
ference in words of loving (see Kuin.), as there are in the Greek of the
New Testament and in the Vulgate Latin Version, which (as Butimann
observes in Lachmann's edition of N. T., p. xlv.) renders uniformly
ἀγαπᾷν by diligere, and φιλεῖν by amare and osculari. The last
word oscu/ari serves better than any comment to mark the difference
between ἀγαπᾷν and φιλεῖν.
Though therefore it would not seem safe to build any thing upon
the Syriac words which our Lord may be su to have uttered,
yet the Holy a ah the Searcher of hearts, who knew what was in
our Lord's mind and in St. Peter's mind, signified something by avail-
ing Himeelf of the variations of Greek in the words for love and also
for feed in this Evangelical narrative. And if our Lord used the
same word in Syriac, then this variation in Greek may be a sign of
Inspiration.
Our Lord asks St. Peter, dyawae ue; ‘Diligisme?’ St. Peter
dares not presume to say that he has that constant, settled, unwaver-
ing, practical love which ἀγάπη implies, such as was the love of
Christ for His friends, errorielly. for St. John (see υ. 20). He can
only answer for the emotions of his heart at the time, which He now
knows by experience to be weak, though fervent and tender. There-
fore he says φιλῶ oe. He will not rise above professions of φιλῶ.
Our Lond: having first deigned to waive the words πλεῖον τού-
στῶν, at length condescends still further to his humility and diffidence,
and adopts St. Peter's own word, and says φιλεῖς με;
Our Lord had known that St. Peter, in his self-confidence, had
Sormerly professed more than he would perform ; and now He knows
that St. Peter in his humility professes /ess than he will perform.
Formerly St. Peter had professed ἀγαπᾷν, but his ἀγαπᾷν
proved to be only a short-lived φιλεῖν. Now he only professes
φιλεῖν, but Christ knows that it will be a long-lived ἀγαπᾶν ; it will
be an ἀγάπη in o/d age (v. 18), and stronger than death}. Therefore
our Lord commands him to prove his love by feeding the Lambs and
Sheep of His Flock (for which He had shed His Blood) with the
milk of His Word and spiritual herbage, and by tending His Sheep
with his pastoral crook. And He Who knew Peter better than Peter
knew himeelf, foretells that Peter will prove his ἀγάπη by the best
of all tests Gos xv. 15), the test which Christ the good Shepherd
has given of His love for His Shere: by dying for Christ.
Some, on the authority A, C, προβάτια here, but there is
much force in the repetition of wpdBara,—with ποιμαίνειν first, and
then with Bdoxeww,—to show the greatness of the privilege and the
duty in which St. Peter is now reinstated, and to inculcate the truth
that this is the evidence of love which Christ requires.
15. βόσκε τὰ ἀρνία μον] As if there were no other way by which
St. Peter might prove his love than by being a faithful shepherd under
the Chief Shepherd. (Aug. Serm. 149.)
Peter answers, one for all, and Christ addresses all Shepherds in
Peter. (Aug. Serm. 137. 295, 296.)
. λέγει αὑτῷ τὸ τρίτον] The triple confession is made a coun-
terpoise to the triple denial, that his tongue may be an organ of love
no less than of fear; and that the proeave of Life may not elicit less
ug.
than the imminence of Death. (. .)
— βόσκε τὰ πρόβατά μου] Feed not thyself, but feed My
sheep; the sheep of Christ. Not thy sheep, not the sheep of man.
They who feed Christ's sheep with a desire to make them their own
sheep, convict themselves of loving themselves more than Christ,
Let us not love ourselves, but Him; and in feeding His sheep, let us
not seek our own things, but His. He who loves himself and not
God, is no true lover of himself, for he cannot live of himeelf, and he
therefore dies by loving himself. Hence the Apostle traces the evils
of the last days to self-love (2 Tim. iii. 1—5). We love ourselves
best by not loving ourselves, but Him, from Whom we live and
from Whom our life comes. (Ang. Tract. cxxiii.)
1 The reader may compare a somewhat different view in Mr. Trench’s Synonyms of N. T. p. 48. Meyer refers to Tittmann, Synon. p. 53.
286
ST. JOHN XXI. 19---25.
, 27 » Ν x o 9 » 9 AQ id
ἧς νεώτερος ἐζώννυες σεαντὸν, καὶ περιεπάτεις ὅπου ἤθελες, ὅταν δὲ γηράσῃς
3 aA AY a + . 7» ’, ‘A ¥ 9 3 6 19 fal
ἐκτενεῖς τὰς χεῖράς σου, καὶ ἄλλος σε ζώσει, καὶ οἴσει ὅπον ov θέλεις. 139 Τοῦτο
A ’ ,ὔὕ , ,ὔ x ,’ Α A > AY vd 3 aA
δὲ εἶπε σημαίνων ποίῳ θανάτῳ δοξάσει τὸν Θεόν' καὶ τοῦτο εἰπὼν λέγει αὐτῷ,
᾿Ακολούθει μοι. Ὁ "᾿Επιστραφεὶς δὲ ὁ Πέτρος βλέπει τὸν μαθητὴν, ὃν ἠγάπα
εν cel > A a Ν > », > led ’ 9 Ἂς Lad 3 “Ὁ
ὁ ᾿Ιησοῦς, ἀκολουθοῦντα, ὃς καὶ ἀνέπεσεν ἐν τῷ δείπνῳ ἐπὶ τὸ στῆθος αὐτοῦ,
καὶ εἶπε, Κύριε, τίς ἐστιν ὃ παραδιδούς σε; 7
᾿Ιησοῦ, Κύριε, οὗτος δὲ τί; 3 Λέγει αὐτῷ ὁ ᾿Ιησοῦς, |’Eay αὐτὸν θέλω μένειν
1 Matt. 16. 28.
τοῦτον ἰδὼν ὁ Πέτρος λέγει τῷ
ἕως ἔρχομαι, τί πρὸς σέ; σὺ μοὶ ἀκολούθει. 33. ᾿Εξῆλθεν οὖν ὁ λόγος οὗτος
> . ἃ ‘ 9 ε A » κα > 3 , ee) tee)
εἰς τοὺς ἀδελφοὺς, ὅτι ὁ μαθητὴς ἐκεῖνος οὐκ ἀποθνήσκει: καὶ οὐκ εἶπεν αὐτῷ
ε5 a 9 > 3 fa > 3 aN 3. LA 2 ψ Ν ,’
ὁ ᾿Ιησοῦς, ὅτι οὐκ ἀποθνήσκει, ἀλλ᾽, ἐὰν αὐτὸν θέλω μένειν ἕως ἔρχομαι, τί
νΝ id
προς Ge;
m ch. 19. 35.
nch. 20. 30.
Amos 7. 10.
4™=OSrés ἐστιν ὁ μαθητὴς ὁ μαρτυρῶν περὶ τούτων, καὶ γράψας ταῦτα,
καὶ οἴδαμεν ὅτι ἀληθής ἐστιν ἡ μαρτυρία αὐτοῦ. 35 "Ἔστι δὲ καὶ ἄλλα πολλὰ
ὅσα ἐποίησεν ὁ ᾿Ιησοῦς, ἅτινα ἐὰν γράφηται καθ᾽ ἕν, οὐδὲ αὐτὸν οἶμαι τὸν
κόσμον χωρῆσαι τὰ γραφόμενα βιβλία. ᾿Αμήν.
Christ addresses His Church in Peter, whom He desires to-make
a good shepherd in His own Body the Church, and asks him, "" Lovest
thou Me?” And in saying. ‘“ Feed My sheep,” and in foreshowing
Peter's death, He intimates the duty of the good Shepherd to “lay
down his life for the Sheep” (John x. 1]. 15). (Aug. Tract. 47.
What Christ is. a Shepherd, that He gives to His members
to be. Peter is a Shepherd, and Paul is a Shepherd, and the rest of
the Apostles sre Shepherds, and good Bishops are Shepherds, but
none of us calls himself the Door of the Sheep. Paul was a good
Shepherd, because He entered by the Door; and when the Sheep at
Corinth began to call themselves by names of different Shepherds,
saying, “ [ am of Paul, 1 am of Cephas,” he exclaimed, ‘“‘ Whither
are ae going. miserable that qe are? Was Paul crucified for you?”
ῳ ‘or. i. 12, 18.) (Aug. Tract. xlvii. Cp. Burrow on the Pope's
areas vol. vi. pp. 110—118. Moberly on the Forty Days,
pp. 134—192.)
18. ἐκτενεῖς τὰς χεῖρα] i.e. be crucified; as he was at Rome.
(dag. See Tertullian, Preec. Heret. 36. Eusebius, ii. 25.)
— οἴσει ὅπου οὐ θέλει:)] Peter desired to be released from the
burden of the body, and to be with Christ; but, if it παῖε be so, he
desired life eternal without the pains of death; he shrunk from those
sand through natural infirmity, and was carried to them unwillingly ;
ut he overcame them and suffered willingly. Since Peter had said,
“T will never deny Thee; I will lay down my life for Thee.” Christ
ts him bis will; but in saying ‘“ Whither thou trillest not,” He
intimates the sympathy and necessity of nature, and that the soul is
unwilling to be severed from the body (otherwise there would be
often self-murders); he was carried unwillingly to be crucified, but
he was crucified willingly.
However grievous may be the pain of death, it is to be overcome
by the power of love for Him Who is our Life, and Who willingly
eter death for epee Ὁ martyntom for the old ἘΡ
rist reserved the glory οἱ om for the old age of Peter.
(Aug., Chrys.) His old was no hindrance to his courage, for he
was invigorated by the Holy Ghost. (Chrys.)
19. σημαίνων ποίῳ θανάτῳ δοξάσει τὸν Θεόν] This was the
issue ; he who had promised, in presumptuous haste, that he would
die for Christ, at last died for Him in perfect love. It was needful
that Christ should first die for the salvation of Peter, before Peter
could die for the Gospel of Christ. (Aug.)
— δοξάσει τὸν Θεόν] ‘glorify God.’ He does not say ‘die.’ To
suffer for Christ is glory. Cary)
— ἀκολούθει μοι] Thou hast heard My words, which are the
words of Him Whose truth thou hast proved by thine own denial of
Him. He Who prophesied that thou wouldest deny Him, now pro-
phesies that thou wilt die for Him. Now thou mayest no more fear
to die, for He liveth Whom thon didst weep as dead, and Whom thou
didet endeavour with earnest love to deter from dying for all.
Peter not only followed Christ to death, but in the manrer of
his death—crucifixion. (Axg.)
22. ἐὰν αὐτὸν θέλω μένειν ἕως ἔρχομαι] i.e. If 1 will that he
should not follmo Me, as thou wilt, by martyrdom on the crose, but
that he should tarry for a placid consummation of his life, and wait
in expectation dill I come to take him to Myself in peace. (Aug. Cp.
Serm. ccliii.)
Our Lord had before said to Peter (John xiii. 36), thou canst
not follow Me now; now that thou boastest of thine own strength,
saying that thou wilt not deny Me, but wilt lay down thy life for
Me. But, He added, thou wilt follow Me hereafter; and He now
explains that saying.
— ἔων fexoune) while I am coming, and till I come (1 Tim. iv. 13).
- σὺ μοί] both pronouns are emphatic.
It may be observed here,—once for all,—that the oblique cases
of the pronoun ᾿Εγὼ (viz. μοῦ, μοὶ, μὲ) are often used in the New
Testament in a manner peculiar to it; and that this usage imparts
much strength and clearness to the sense.
See a remarkable example in Matt. xvi. 18, οἰκοδομήσω μοῦ
τὴν ἐκκλησίαν. When so used, they do not fvllow their substantive,
but preceda it. They are not enclitic, but emphatic. The same may
be said of their relation to verbs, as here, where the sense is, “ Do
thou follow Me, instead of inquiring what will become of Aim.”
In the present Edition, these oblique cases are
accordingly.
28. ἀποθνήσκει] Cp. Matt. ii. 4, ποῦ ὁ Χριστὸς γεννᾶται ;
— οὐκ εἶπεν αὑτῷ ὁ ᾿Ιησοῦς, ὅτι οὐκ ἀποθνήσκει, ἀλλ᾽] Our
Lord delivered here two prophecies, one concerning the death of
St. Peter, the other concerning the death of St. John.
The prophecy concerning St. Peter's death had been fulfilled,
and been explained by its fulfilment when St. John wrote his Gos-
pel, by the manner of St. Peter's death, in which he followed Christ
to the cross, and so glorified God (v. 19).
But the cesta rophecy—that concerning St. John's own death
—was not yet fulfilled. It was to be fulfilled, and to be explained by
its fulfilment, when the Evangelist came to die. And those who
survived him, knew that it twas fulfilled in the patient waiting, and
in the quiet endurance of life, ΑΚ ΩΣ among many trials, after the
death of all his brother Apostles, till Chriet came and took him to
Himeelf by a natural death. Thus St. Peter followed Christ; St.
John tarried for Him. St. Peter's was the martyrdom of death, St.
John's was the martyrdom of life.
The Holy Spirit, by commenting here on a fulfilled prophecy
(that concerning St. Peter), teaches us to attend to the fulfilment of
prophecy in our own times. But by only correcting an error with
regard to an unfulfilled prophecy,—that concerning St. John,—He
teaches us not to speculate curiously on unfw/filled prophecies, but to
wait patiently till Christ comes to us in the events of History, and
interprets His own prophecies by fulfilling them.
24. οὗτός ἐστιν] John himself. On οὗτος, used by a speaker
when designating Atmself, see the note on Matt. xvi. 18.
— οἴδαμεν) ‘ We know.’ I, and you whom 1 address, know that
Hie testimony is true, for it is the testimony of the Spirit of Truth
(cp. 1 John v. 6. 3 John 12). An assertion of Inspiration, for who
could bave recorded Christ's Discourses on the mysterious doctrines
revealed in this Gospel, and have solemnly affirmed that his record
was true, if he had not been enabled to do so by the illumination of
the Holy Ghost?
25. ὅσα] Not for ἃ simply, but indicating multitude and great-
ness, ‘‘que et quanta.” So used by St. John, Rev. i. 2, ὅσα εἶδε,
“ quae et quanta vidit.”
— οὐδὲ αὐτὸν οἶμαι τὸν κόσμον χωρῆσαι A manner of speech
which is employed when that which is evident is amplified, without
any deviation from truth. The expressions used may exceed the fact,
but so as to show the desire of the speaker without any delusion being
practised on the hearer. This fr of speech is called Aypertole,
and is found in other places of Holy Writ. (dug. Cp. Aug. Civ.
Dei, xvi. 21. Cp. Rom. ix. 3. Glass. Philog.
xix. p. 905, ed. 1711.) ;
St. John testifieth this with as great certainty of truth as height
of hyperbole. (Bp. Pearson.)
— oluac] the firet person singular ; very appropriate after οἴδαμεν
the firet person plural in the preceding verse, lest any one should
attribute this verse to any but one person, and that person the disciple
who wrote these thin it. John. Sone, however, have questioned
the genuineness of this verse. But it is found in all the MSS. with
scarcely more than a single exception (Cod. 63).
St. John does not describe the Ascession of Christ into heaven.
This had been already done in the preceding κὰν τὰ (Mark xvi. 19.
Luke xxiv. δ]. Cp. Acts i. 2—12.) He takes for granted that it is
well known to those for whom he wrote. And though he does not
describe it, yet he records three speeches of Christ referring to it
(iii. 18; vi. 62; xx. 17).
. tract. 1. cap.
287
NOTE ON THE GENUINENESS OF THE FOREGOING CHAPTER.
Ir has been said by some, that this Gospel, as originally written by
oe with the close of the preceding Chapter—the twen-
3 an
That this Chapter,—the Twenty-first,—was added afterwards ;
Either by himself,
Or by some other hand,
The main ground for this allegation is,—that the words which
conclude the Twentieth Chapter appear to be designed, as, it is said,
their tenour indicates, to form the conclusion of the Gospel.
On the evidence of the authorship of the Twenty-first Chapter,
it is to be observed ;
That all the MSS. have it, without any distinction or separation
of it from the body of the Gospel ;
That it is also received as an integral part of the Gospel in the
Ancient Versions and Expositions of it;
That the internal evidence is very strong in favour of its genuine-
ness. For example; this Chapter contains many expressions which
are characteristic of, and peculiar to, St.John. St. John often uses
μετὰ ταῦτιι, as inv. 1. See iii. 22; v. 1.14; vil; vii 1; xix.
38. St. John, and St. John alone, uses the words θάλασσα ἡ Τιβε-
was (v. 1). Cp. above on v. J, and Trench on the Miracles, p. 152.
fe alone uses πιάζειν (ve. 3. 10). He alone of the Evangelists uses
μέντοι (v. 4); he alone uses the double ἀμὴν (v. 18); he alone uses
the form Θωμᾶς ὁ λεγόμενος Δίδυμος (v. 2); he often uses the
form Σίμων Πέτρος (vv. 2, 3. 7. 11. 15), which is very rare in the
other Gospels; he alone uses the term ὀψώριον cs. , 10. 13); he
alone uses παιδία, as in v. 5. Cp. 1 John ii. 13. 18; and he alone
uses the expression ὁ μεθητὴς ὃν ἠγάπα ὁ ᾿Ιησοῦς ¢; 7). The word
μένειν, as applied to St. John by Christ (vv. 21, 22), and charac-
teristic of St. John’s duty and life, seems to have made such an
impression on him, that he repeats it twenty-six times in his Epistles.
And the words of Christ, ἕως ἔρχομαι rv. 22, 23). find a striking
echo in the last chapter of St. John's Revelation (v. 20), ἀμὴν᾽ ἔρχου,
Κύριε "inoov.
This chapter must aleo have been written in St. John’s life-
ime ;
For, if it had been written after his death, it is clear that the
observation on our Lord's prophecy in v. 23 would have been illus-
trated by an addition to the effect that St. John Aad died, and that
therefore the prophecy could not have meant that he would not die.
And it is not probable that during St. John's lifetime, any other
person would have ventured, or have been permitted by him, to add
to his Gospel.
Besides; the Writer of this Chapter distinctly claims to be
St. John. See v. 24 compared with the preceding vv. ὅν. 23.
And lastly, thie chapter has been received by the Universal
Church of Christ as an integral part of St. John's Gospel.
ti
On the whole, then, there does not seem to be any ground for
doubting that this chapter was written by St. John.
But may it not have been written and published by St. Joka
himeelf after he had written and published the preceding part of the
Gospel? May it not (as some suppose) have been annexed as an
Appendix to his Gospel by himself?
In reply to this question, let it be observed that St. John's Gospel
was written in order to be read publicly in the Churches of Chrieten-
dom. Copies were made of it for this purpose as soon as it was
written. And if two editions had been published of it, it is probable
that some MSS. of the Gospel would now be extant, representing the
original edition. But none of the MSS. of this Gospel om: the
twenty-first chapter.
o Version or Exposition affords any sign of the existence of
two editions of the Gospel; nor does any ancient writer appear to
Ihave received any record, or even the least intimation, of their
existence.
It has been alleged, that St. John wrote the first chapter
to correct the erroneous notion that he himself would not die. (See
v. 23.) But suppose this to have been so. St. John's Gospel was not
written till fitty years after our Lord's prophecy rae: him was
delivered. And ue relates that the saying that he should not die,
went forth in consequence of that Lau esd (υ. 23). Τῇ, therefore,
that erroneous notion was the occasion of his writing the twenty-first
chapter, it would have operated as strongly when he first published
the Gospel as at sny subsequent time after its publication.
END OF
But it is said that the ΟἹ
ospel ends with the conclusion of the
Twentieth chapter.
pore What follows (it is alleged) is the result of απ
This allegation appears to from a non-apprehension of
the connexion between the Twentieth and Twenty-first Chapters They
are, in fact, closely united, as follows:
Toward the close of the Twentieth Chapter, our Lord says to
St. Thomas, "" Because thou hast seen Me thou hast believed ; Blessed
are they that have no¢ seen and yet have lelieved " (xx. 29).
St. John then proceeds to intimate to the readers and hearers
of his Gospel that they may obtain for themselves this blessing ; and
in this respect be more blessed than St. Thomas, and even than the
Apostles themselves. He therefore adde, that ‘ Jesus did many other
miracles in the presence of His disciples, which have not been written in
this book ;" that is, He did them in the siyht of those who were con-
vinced by them and believed (v. 30).
But do not therefore imagine that you, the hearers and readers
of the Οοερεῖ, are less privileged than we His disciples who saw them.
For these have been written (ταῦτα γέγραπται) for your sake, that
you, who have zot seen them, might beltere, and so gain the blessing
pronounced by Christ on all those who believe without seeing; and
that, believing, ye might have life in His name.
He thus closes the Twentieth Chapter; and in order to prove
this more fully, St. John proceeds to add, in the twenty-first chapter,
a specimen of what was done by Jesus after these things which had
been written.
His argument now is—If these things (ταῦτα) which have been
already wrtften in this book ought to constrain you to Lelieve, and
enable you to have life in the Name of Jesus, and to obtain the
blessing He has promised to those who have not seen them and yet
have believed, the ground of your belief will be still more strong, and
your hope and assurance of the promised blessing will be yet more
stedfast, if I proceed to record, by way of example, and ex ἐξ,
what Jesus did in addition to, and after, these things which have been
already written.
fore he proceeds immediately to corroborate his declaration
by writing the Twenty-first chapter.
That chapter 1s an illustration and expansion of the assertion at
the close of the Twentieth.
Observe how it begins: μετὰ ταῦτα, ‘after these things.’ He
takes up the word ταῦτα from the last verse of the preceding chapter.
After these things, which have been written, he goes on to say,
ἐφανέρωσεν ἑαυτὸν τυῖς μαθηταῖς. He here also repeats the word
μαθηταὶ from the last verse but one of the foregoing chapter. He
Teiterates this word ‘‘ disciples" in ov. 2. 4. 8.12.14. Jesus mani-
fested Himeelf to His disciples: to those who saw and believed,
—to Simon Peter, to us the two sons of Zebedee, and to others. But
do not suppose that this manifestation was not also for your sakes who
hear and read this Gospel. ‘* Blessed are they that have not seen and
yet have believed.” You who have not seen, but who hear and read
and lelieve, may, by believing, inherit a blessing which is not enjoyed
by us who were His disctples when He was alive on earth; you may
enjoy a blessing which was not possessed by St. Thomas, no, nor even
by Simon Peter, and by the Israelite in whoni was no guile, and by
e disciple whom Jesus loved, and who saw and wrote these things
(xxi. 24), and we know that his testimony is true.
Nor is this all. As if to pe this argument home still more
forcibly on his hearers and readers, St. John repeats at the close of
the last chapter some words which he had used at the end of the pre-
ceding one. These words are ἐποίησεν oInoovs. The works which
He did (ἃ ἐποίησεν), these bear witness of Him (v. 34. 36).
Enough and more than enough of these His works has now been
written, in order that you may believe and have life. And now at
the close of this Gospel,—the last of all the Gospels—the Gospel
written by the disciple whom Jesus loved, the last surviving Apostle,
hear this solemn declaration from me; that not only, as I have said
before, did Jesus many Sri which have not been written in this
bvok (xx. 30), but that, if all His mighty works were written severally
and in each particular, not even the world itself would contain the
Books that should be written.
Therefore, on the whole, you may derive instruction and assur-
ance not only from what has been written in this book (xx. 30), but
also from what has wot been written. Believe, therefore, that Jesus
ts the Christ, the Son of God. Believe, and have life in His Name
(xx. 30). Believe, and inherit the blessing—For, Blessed are they
that have not seen, and yet have believed (xx. 29). ὃ
PART I.
“--
BY THE EDITOR.
OCCASIONAL SERMONS preached in Westminster
Abbey.
Contents of the several Numbers :—
FIRST SERIES.
. Counsels and Consolations in Timea of Heresy and
Schism.
. On Pleas alleged for Separation from the Church.
. The Doctrine of Baptism with reference to the Opinion
of Prevenient Grace.
An Enquiry—Whether the Baptismal Offices of the
Church of England may be interpreted in a Calvinistic
Sense? Part I. The Doctrine of Scripture compared
with the Tenets of Calvin.
δ. The Enquiry continued— Whether the Baptismal Offices
of the Church of England were framed by Persons
holding” Calvinistic Opinions; and whether they may
be interpreted in a Hypothetical Sense? Part II.
Argument from Internal Evidence.
6. The Enquiry continued. Part 111, Argument from
External Evidence.
7. The Church of England in 1711 and 1850.
8. The Church of England and the Church of Rome in
1850. Conclusion.
SECOND SERIES.
9. Diotrephes and St.John; On the Claim set op PY the
gland
a> wn =
Bishop of Rome to Exercise Jurisdiction in
and Wales, by erecting therein Episcopal Sees.
10. St. te at Antioch, and the Roman
land.
11. The Christian Soldier, a Christian Builder.
12. On a Recent Proposal of the Church of Rome to make
a New Article of Faith, (The Immaculate Concep-
tion.)
13. On the Authority and Uses of Church Synods.
14 & 15. On Secessions to the Church of Rome. 2s.
16. On the Privileges and Duties of the Christian Laity.
Conclusion.
ontiff in Eng-
: THIRD SERIES.
17 & 18. On the Great Exhibition of 1851.
19. On Secular Education.
20. On the Office of the Holy Spirit in Education.
21. On the Use of the Church Catechism in National
Education.
22. On an Education Rate.
23. On Intellectual Display in Education. (School Inspec-
tion.
24. Early Instruction.
FOURTH SERIES.
25—33. On the History of the Church of Ireland.
FIFTH SERIES.
34. Religious Restoration in England—Introductory: On
National Sins, Judgments, and Duties.
35. — ᾿ Religious Worship. (Preached on Trinity
junday.
36. The Episcopate. On Additional Sees.
37. The Diaconate; and on Lay Agency.
38. Tithes, Endowments, and Maintenance of the Clergy.
39. On Church Rates,
40. On Divorce.
41. Restoration of Holy Matrimony.
42. Hopes of Religious Restoration. Conclusion.
SIXTH SERIES.
43. On the Immaculate Conception.
44. The Christian Sunday.
45. The Armies on White Horses; or, the Soldier’s Re-
turn. ὃ
*,* Any Volume, or any Number, may be had separately.
SCRIPTURE INSPIRATION ; or, on the CANON of
the SCRIPTURES of the OLD and NEW TESTA-
MENT, and on the APOCRYPHA. Twelve Discourses,
preached before the University of Cambridge. With a
copious Appendix of Ancient Authorities. Second Edition.
9s.
LECTURES on the APOCALYPSE. Preached before
the University of Cambridge. Third Edition. 10s. 6d.
A HARMONY of the APOCALYPSE, being also a
revised Tranelation of the same, with Notes. 4to. 4s. 6d.
THEOPHILUS ANGLICANUS,; or, Instruction for
the Young Student concerning the Church and the An-
glican Branch of it. Seventh Edition. 8s. 6d.
ELEMENTS of INSTRUCTION concerning the
CHURCH, and the Anglican Branch of it ; for the Use of
Young Persons. 3s. 6d.
S. HIPPOLYTUS and the CHURCH of ROME in
the beginning of the Third Century, from the newly-
discovered “ Philosophumena.” 84, 6d.
LETTERS to M. GONDON, Author of “ Mouvement
Religieux en Angleterre,” “Conversion de Cent Cinquante
Ministres Anglicans,” &c., on the DESTRUCTIVE CHA-
RACTER of the CHURCH of ROME, both in RELI,
GION and POLITY. Third Edition. 17s. 6d.
A SEQUEL to the above. Second Edition. 63. θά.
A DIARY in France ; mainly on Topics concerning Edu-
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NOTES at PARIS. 1854.
The APOCALYPSE; or, Book of Revelation. The
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LYPSE?” 3s.
LATINE GRAMMATICE RUDIMENTA; or, King
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CORRESPONDENCE of RICHARD BENTLEY,
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30s.
4s.
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INEDITED ANCIENT WRITINGS, copied from the
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LONDON: RIVINGTONS, WATERLOO PLACE.
*," The GREEK TESTAMENT, of which the First Part is now
pubkished, will, it is 7 ed, consist of Two
propos
Votumes, in Four Parts; as Sollows,—Part I. the Gosrers; Part II. the Acts of the Arosries; Part III.
Sr. Pavu’s Eristies; Part 1V. the CarHotic Episrtzs and Arocazyrss ; with a Genzrat Inpgex to the Two
Volumes.
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atthttp://books.google.com/
NEW TESTAMENT
OF OUR LORD AND SAVIOUR
JESUS CHRIST,
a:
IN THE ORIGINAL GREEK :
WITH NOTES,
BY
CHR. WORDSWORTH, D.D.
CANON OF WESTMINSTER.
PART II.—Tue ACTS or tHe APOSTLES.
RIVINGTONS, WATERLOO PLACE.
1857.
σεπεάεμω. ΟΠ Aj
LONDON:
GILBERT AND RIVINGTON, PRINTERS,
ST. JOHN’S SQUARE.
ADVERTISEMENT.
The present Volume contains the Second Part of the Editor's Greek
Testament with Notes ;
The First Part, already published, contains the Four Gospels:
The Third Part will contain St. Paul’s Epistles ;
The Fourth Part, concluding the work, will contain the Catholic
Epistles and Book of Revelation ; with a geadeas Index to the whole.
May 14, 1857.
CONTENTS.
InrRopUCTION TO THE AcTs OF THE APOSTLES
CuHronotocicaL Synopsis OF THE EVENTS RELATED IN THE ACTS OF THE
APposTLeEs : : ᾿ : : : : : : Ε ;
Ancient Gaeex MSS. conraininc THR ACTS OF THE APOSTLES
Oriticat Epitions . : ‘ é : ‘ 7 ‘ j ᾿
AvutTHors AND EDITIONS QUOTED ‘ ‘i : : ᾿ : ὃ
Tue ACTS or tnx APOSTLES ἣ : o> ‘ ς : ὲ
INTRODUCTION
TO THE
ACTS OF THE APOSTLES,
No portion of Holy Writ has been made the occasion of more controversy as to its
design than the Acts of the ArosTLEs.
Some have said that it is composed without any specific plan', and that it is
merely a collection, imperfect and fragmentary, of such materials concerning the
primitive Church, as happened to be accessible to the writer. It has been argued
from its inscription to Theophilus’, that it was designed only for the use of a
private Christian. It has been observed, that it records only some actions of two
of the Apostles, St. Peter and St. Paul; and that it says nothing of their Epistles,
or of the martyrdom of either, and that it terminates unexpectedly with St. Paul’s
first visit to Rome. And it is alleged, that its title, “the Acts of the APosTLEs,”
disappoints the reader, and can hardly have been assigned to it by the writer
himself.
Others ἡ, in recent times, profess to have discovered in this book a design to
vindicate St. Paul, the Apostle of the Gentiles, from the charges of those who
contrasted his teaching with that of St. Peter, the Apostle of the Circumcision; as
if the one were contradictory to the other. And others‘, accepting this hypothesis
concerning the Acts, have proceeded so far as to affirm, that the view presented to
us there, of St. Paul’s teaching, is inconsistent with the tenour of St. Paul’s
Epistles. The tendency of these theories is, evidently, to invalidate its authority,
and to undermine the foundations of its Genuineness and Inspiration.
Happily for the Christian Church, there is no book whose Authenticity,
Genuineness‘, and Inspiration, are more strongly corroborated by the consentient
testimony of Ancient Christendom than the Acts of the Apostles.
1 e.g. See Dr. Davidson, Introduction to N. T., ii. p. 62, and ibid. p. 24.
3. Kuinoel, Ziegler, Heinrichs, Meyer, and others.
* Schneckenburger iiber ἃ. Zweck ἃ. Apostelsgeschichte. Bern. 1841.
* Bauer, Schwegler, and Zeller. See Meyer's Einleitung, p. 9.
* On the subject of the Authorship, the following ingenious argument from internal evidence
deserves to be «ite. ;
“ Acts xvi. 10: ‘ After he had seen the vision, immediately we endeavoured to go into Macedonia,
assuredly gathering that the Lord had called us for to preach the Gospel unto them.’
“Here the writer of the history, by the change of persons, first indicates his own presence as a
companion of the Apostle. It is well known that this book of Acts, as well as the third Gospel, are
vi INTRODUCTION TO
The evidence of this is clear and open to all'. And taking for granted that
this book was dictated by the Holy Ghost, we may feel confident, that, whether
ascribed to St. Luke by the universal tradition of the Church; but it seems never to have been shown
that the same conclusion may be reached, simply and rigidly, by the internal evidence alone.
“The writer then, so far as we can learn from his history, was present with the Apostle from
Troas to Philippi, in his firet-visit to Europe ; was absent from him, or not distinctly present, after his
departure from Philippi, during his double stay at Corinth and Ephesus; and having joined him at
Philippi again, continued his companion during his voyage from Greece to Palestine, his imprisonment
at Ceesarea, his second voyage, and, at least, the earlier part of his imprisonment at Rome.
“None of St. Paul’s letters were written until bis arrival at Corinth, when the first separation had
taken place. Six of them, the first and second to Thessalonica, the Epistle to the Galatians, the first
and second to Corinth, and the Epistle to the Romans, were written during the interval of the writer's
apparent absence. His name could not then be expected to occur in these letters among the friends
who were present with St. Paul, and who joined in the salutations.
“Four other letters, to the Ephesians, Colossians, Philemon, and Philippians, were written during
the first imprisonment at Rome. Now since the writer had been a companion of the Apostle for three
whole years before that imprisonment, had attended him on the voyage with only one or two others,
and had continued with him till his arrival at Rome, it is most improbable that he would leave him
at once, and not cheer him by his presence and friendship, as in the previous long delay at Cwsarea.
In these letters, therefore, if the helpers present with St. Paul are at all mentioned, his name will be
likely to appear. And since he had been so intimate a companion, and attended him faithfully so long,
it seems almost certain, that the Apostle, if he specified his chief helpers and friends who were with
him, could not omit one so conspicuous. The writer, we may thus infer, was either Tychicus, Timothy,
Epaphroditus, Epaphras, Onesimus, Aristarchus, Marcus, Jesus Justus, Luke, or Demas, the only
persons whose names appear in the salutations of these four letters.
“But this choice is soon reduced within narrower limits. Timothy, Tychicus, and Aristarchus
could none of them be the writer, since they accompanied Paul and himself on the voyage from Greece
(Acts xx. 4,5). Onesimus is excluded, since he was converted by St. Paul during his imprisonment
at Rome (Philem. 10). Mark is also excluded, since he is mentioned repeatedly in the history, and
was rejected by St. Paul as a companion in that very journey in which the writer soon afterwards
joined him. Epaphroditus clearly was not with the Apostle when the imprisonment began, but was
sent to him from Philippi, when they heard tidings of his necessities. Epaphras appears to have been
a local Pastor from Coloss, who arrived also at Rome after the imprisonment there had begun. Thus
Jesus Justus, Luke, and Demas are the only three names which are not absolutely excluded by these
texts.
“That Jesus Justus was not the writer may be gathered from two presumptions of considerable
weight. First, he was of the circumcision, or a Jew by birth; while several indications in the book:
of Acts lead us to suppose that the writer was a Greek, and only a Proselyte, rather than a native
Jew. And next, Jesus Justus is named only once, while the two others are named three times in
these Epistles. Now the companion of the Apostle for 80 many yeara, and through so many dangers,
would not be likely to be left thus entirely in the background, compared with others.
“The choice will now be confined to Luke and Demas, each of whom is mentioned three times,
and always near together. In the last instance, however, there occurs a remarkable contrast. In his
second imprisonment, as we learn from 2 Tim. iv. 10, 11, Demas forsook the Apostle, through love of
the world, and ‘ only Luke’ continued with him, while every other helper was absent. It would be
a high degree of moral incongruity to suppose that this apostate, whether his apostasy was temporal
or final, and not the companion who was faithful to the last, was the same with the faithful companion
during shipwreck and imprisonment, and the honoured writer of two main books of the sacred canon.
And thus, by internal evidence alone, we are led to the conclusion that Luke, and no other, was the
real Author of the Gospel and the book of Acts. The circumstantial evidence limits our choice to
three names, while the moral evidence, hardly less forcible, confines it among these to St. Luke only.”
—Birks’ Hore Apostolice, pp. 8351—353.
‘ It may be seen in Lardner, iii. 207. Kirchofer, Quellensammlung zur Geschichte des N. T.
Canons, pp. 161—168. Davidson’s Introduction, pp. 2,8; and Appendix A to the Editor’s Lectures
on the Canon of Scripture. See also below, p. xii, note.
THE ACTS OF THE APOSTLES. vii
we can discover its design or no, a design certainly it has, not unworthy of its
Divine Author. He is the Spirit of Counsel and of Might, and what He purposes
wisely, that He performs effectually.
But, is it difficult, to discover its plan? Let us consider.
St. Luke has written one work, consisting of two parts; the former his
Gospel, the latter the Acts of the Apostles.
The connexion of these two parts is marked by the commencement of the
latter, with a reference to the former, and by the inscription of both to one person.
The latter opens thus; “The former Treatise I made, O Theophilus, of all
that Jesus began both to do and to teach, until the day in which He was taken
up.” Let us remark also, that in his latter treatise, the Acts, he resumes the
subject at the point where, in the former, the Gospel, he had left it; that is, with
a description of Christ’s Ascension into Heaven.
Therefore, it appears from the Acts, that in his former treatise, the Gospel,
St. Luke had professed to give an account only of what Jesus began to do and to
teach, while He was in person upon earth,
But now, in his second treatise, the Acts of the Apostles, he has a higher and
ampler subject before him.
In this book, the sequel of his Gospel, he, being inspired by the Holy Ghost,
comes forward and reveals to the world, what the same Jesus, having ascended
into heaven, and being exalted to the right hand of God, and there sitting in
glory, continues “to do and to teach,” not within the narrow confines of Pales-
tine, or during the few years of an earthly ministry, but “in Judza and in Samaria,
and unto the uttermost parts of the earth',” by the instrumentality of Apostles and
Apostolic men, and Apostolic Churches, in all ages of the world; and what He
will ever continue to do and to teach, from heaven, even till He comes again in
glory to judge both the quick and dead.
This it would seem is the view which the Author himself propounds of his
own plan in composing this book.
Let us consider, whether this view is consistent
I. With what may be gathered from other writers of Holy Scripture, con-
cerning Christ’s Office after His Ascension, and during His Session in Glory ? and
II. Whether it be confirmed by internal evidence derivable from the Acts of
the Apostles ?
I. Our Blessed Lord Himself, when upon earth, promised to be always with His
Apostles’, and He said to them, a little before His Ascension, “As My Father
hath sent Me, even so send I you*.”. Thus He prepares us to regard their Acts as
done by Himself.
Accordingly St. Mark concludes his Gospel, by expressing in few but com-
prehensive words, what may be regarded as the argument of the Acts of the
Acts i. 8. 3 Matt. xxviii. 20. 5 John xx. 21.
viii INTRODUCTION TO
Apostles. “So then after the Lorp had spoken unto them, He was received up
into heaven, and sat on the right hand of God; and they went forth and preached
every where, the Lorp working with them, and confirming the Word with signs
following '.” :
Thus the Holy Ghost, speaking by St. Mark, represents the Lord Jesus as
continuing to do and to teach every where, after His Ascension, by the ministry of
His Apostles, what He had begun to do and to teach while He was visible upon
earth.
Similarly, the Apostle St. Paul, who, as Christian Antiquity testifies, was
St. Luke’s fellow-labourer in writing, as well as in preaching, the Gospel’,
represents Christ in glory, as the origin of all that is done or taught in the
Church by the ministry of men. “He that descended is the same also that
ascended up far above all Heavens, that He might fill all things. And He gave
(i.e. constituted) some Apostles, and some Prophets, and some Evangelists, and
some Pastors and Teachers, for the perfecting of the saints, for the work of the
Ministry, for the edifying of the body of Christ *.”
In like manner the beloved Disciple St. John, to whom it was given to behold
Christ in Glory, describes Him in the Apocalypse as walking in the midst of the
seven Golden Candlesticks; which are the Churches of God *.
Therefore the Church of England, in her Office for ordering of Priests, looks
up from earth to heaven, and praises God for having given His dearly beloved Son,
Who “after He had made perfect our Redemption by His death, and was ascended
into Heaven, sent abroad into the world His Apostles, Prophets, Evangelists,
Doctors, and Pastors, by whose labour and ministry He gathered together a great
flock in all parts of the world, to set forth the eternal praise of God’s holy Name.”
II. Let us now examine, whether this view of the design of the Acts of the
Apostles, is authorized by the contents of the book itself.
1. Consider the first Act done by the Apostles after the Ascension. They
return from the Mount of Olives to Jerusalem, and resort to the Upper-room’,
probably the same where Jesus had instituted the Lord’s Supper, and had shown
Himself alive to the Apostles on the two successive Sundays after His Resurrection.
There they nominate two persons, with the view of filling up the vacancy made by
the death of Judas, and they address a prayer to Jesus, “ Lord δ, show whether of
these two Thou hast chosen’.” Thus they declare their persuasion that He who
is removed from them in person is still present with them, as He Himself had
promised to be*; and that sitting on His throne in Heaven, He can and does
choose an Apostle, as truly as when He was walking on earth, by the side of the Sea
of Galilee. The lot was cast into the lap, but the disposing of it was of the Lord®.
The lot which fell upon Matthias was dropped from heaven by the hand of Christ.
> Mark xvi. 19, 20. 3. See the authorities in the Introductory Note to the Four Gospels.
* Eph. iv. 10-- 12. * Rev. i. 18. 20; ii. 1. * Acts i. 13.
* That Κύριος is here Christ, see Notes on Acts i. 6. 21. 24.
7 Acts i, 24, ᾿ * Matt. xxviii. 20. 9 Prov. xvi. 83.
THE ACTS OF THE APOSTLES. ix
2. Let us observe the next great event in this Sacred History—the descent of
the Holy Ghost. Christ when on earth, breathed upon His Apostles and said,
“Receive ye the Holy Ghost'.” Thus He showed that He Himself was the source
whence that gift would come. And when the Spirit was poured forth on the
Apostles, Peter ascribed the effusion to Christ; “He, having received of the
Father the promise of the Holy Ghost, hath shed forth this which ye now see and
hear ?.” He, who while on earth did and taught what the Messiah was to do and
teach, now does and teaches in a more glorious manner by the Holy Ghost the
Comforter, Whose Mission from heaven is like a royal largess, bestowed in honour
of Christ’s Coronation, a sign and fruit of His heavenly inauguration and
enthronization on the Right Hand of the Majesty on high.
_ Hence the Kingdom of Christ, which was commenced by His ministry upon
earth, is now continued, extended, and amplified. The Four Gospels are the
Beginnings* of its history: they reveal the Day-Spring from on high, and the
orient gleams of the Sun of Righteousness. But in the Acts of the Apostles we
behold that Sun in his strength, shining in noonday splendour. After His exalta-
tion in glory, and after the bestowal of the Holy Ghost, the number of the names
of the Disciples at Jerusalem, which had been before a mere handful, a hundred and
twenty‘, is now counted by thousands*. We see the Christian Church extending
herself from the upper room on Mount Sion, in a gradually growing circle, till she
embraces within her range “devout men from every nation under heaven’.” She
enfolds Samaria by the agency of Philip the Deacon, and of Peter and of Jobn.
Christ preaches by Philip in the wilderness of Gaza, and the Morians’ Land
stretches out her hands unto God’. He passes toward Ashdod: “ Philistia is
glad of Him*.” ‘ Behold the Philistines, and they of Tyre with the Morians, lo!
there is He born®,”—born by the new Birth of the Word and Sacraments. By
the preaching of Peter He gathers in the Gentiles at Caesarea; by the ministry of
Paul He plants the Gospel at Antioch; He encounters the Evil One in various
forms; of obstinate obduracy in Jewish Synagogues; of Pagan Idolatry at Lystra
and Ephesus; of Sorcery, Divination, and Witchcraft at Samaria, Paphos, and
Philippi ; of sceptical Philosophy, and intellectual pride at Athens and Corinth; and
at length in His triumphant march, as a crowning consummation of His conquests,
and an earnest of universal victory, He plants the cross in the imperial city of the
Cesars, the heathen capital of the world, by the hands of him,—who had formerly
been the fiercest persecutor of the Church, and afterwards was its most zealous
champion, and courageous confessor and martyr, St. Paul.
These feats of Christian prowess were performed by means of men, but the
Doer of them all was Christ. And what St. Luke says concerning one great har-
vest of souls, gathered into Christ’s garner, may be said equally of all; “The
Lorp added to the Church daily such as should be saved '*.”
3. Thus we see in the Acts the continuance and extension of Christ’s work-
» John xx. 22. 2. Acts ii. 38. * See Note on Acts x. 11.
4 Acts i. 15. 5 Tb. ii. 41; iv. 4. ® Ib. ii. 5.
7 Ps. Ixviii. 31. * Ib. lx. 8. . © Ib. exxvii. 4. 1 Acta ii, 47.
VOL. I.—PART II. a
Χ INTRODUCTION TO
ing, and we also recognize in it a greater manifestation of glory in the manner of
His operations. He Himself had said, when on earth, “He that believeth on Me,
the works that I do shall he do also, and greater works than these shall he do,
because I go unto my Father'.” That is to say, when I am ascended into heaven,
and am seated in glory there, then will I do, by the agency of others—My faithful
servants—works more marvellous than are done by Me now, in person, before My
Death, and Resurrection, and Ascension.
For example, our Lord when on earth had healed the woman who touched
with faith the hem of His garment’. But when He had ascended into heaven,
He worked miracles on the sick by means of the shadow of St. Peter at Jeru-
salem *, and by the handkerchiefs of St. Paul at Ephesus *; and thus He showed that
the sphere of His working was enlarged; and He creates in our hearts a blessed
assurance that now, when as Man united for ever to God, He, by virtue of His
obedience to death, has received “ἃ Name which is above every name ὁ.) He is ever
acting by those visible channels of Invisible Grace, His Word and Sacraments,
which derive their efficacy from His Incarnation and Passion, and are the means
by which the benefits of His Death are bestowed for our everlasting life, and are
like the skirts of His garments, by which He operates from heaven, and heals the
diseases of our souls.
4. The Acts of the Apostles is a portraiture of the Church; it is an Historical
Picture traced by the Holy Ghost guiding the hand of the spiritual Painter St. Luke.
It has, as its central Figure, Jesus Christ, perfect God and perfect Man, Who died
for us on the cross, and raised Himself from the Dead, and ascended into heaven, and
there reigns in glory, the Head of the Church and Sovereign Lord of the world.
He is the one spring of all the life and beauty delineated in this heavenly land-
scape; and therefore, it will be remembered, the Apostles are careful to disclaim
for themselves all independent power. “Ye men of Israel, why look ye on ws, as
though by our own power or holiness we had made this man to walk? The God of
our fathers hath glorified His Son Jesus*.” Thus they raise the eyes of the people
from themselves—Christ’s members and ministers on earth—to Christ their Head
and King acting by them from heaven.
5. Accordingly, we find that in this History there are certain words conti-
nually recurring, which remind the reader of this concentration of power in Christ,
and derivation of power from Him.
One of these is Κύριος, the Lorp. This word, equivalent to the JEHovaH of
the Old Testament, and corresponding to it in the Septuagint Version’, is con-
stantly applied to Curist in the Acts, where it is found nearly a hundred times, and
is like a sacred keynote of the whole, ever sounding forth His Divine Lordship in
the ear of the world. The Lord’s working in the Church, the Lord’s household,—
this is what the Acts reveals. Ὁ Κύριος ἐν τῇ Kuptaxn,—that is its subject. It is “ the
Lorp Jzsus,” Who is said by St. Peter to have come in and gone out among them °.
1 John xiv. 12. 2 Matt. ix. 20. 3 Acts v. 15.
4 Tb. xix. 12. 5 Phil. ii. 9. ° Acts iii. 13.
7 See Note below on i. 6. 8. Acts i. 21.
THE ACTS OF THE APOSTLES. xi
It is He Who chooses Matthias'; He Who sends the Holy Ghost ?; He Who adds
Believers daily to the Church *; He works miracles by the hands of His Apostles ‘.
To the Lord Jesus, St. Stephen, the first Martyr, looks up and prays at the hour of
death *. It is He Who calls to the persecuting Saul from heaven *. He sends Ananias
to baptize him’. He sends Peter to Cornelius*. He (says St. Peter) is Lord of
4115. His Angel delivers Peter from prison, and smites Herod on his throne ”.
He calls Paul to Macedonia", and comforts him at Jerusalem"; and finally the
book closes with the triumphant declaration, that Paul preaches, at Rome, “ the
things concerning the Lord Jesus, with all confidence, no man forbidding him '*.”
Thus the mind is elevated from earth to heaven, and from the acts of the
envoys and ambassadors, to the majesty and glory of the universal Lord and King,
sitting on His heavenly throne.
6. This process of exaltation is also performed by another word, recurring in
this history and drawing the heart upward to Christ.
That word is οὐρανὸς, HEAVEN. The inner scene of the book is Heaven. It
begins with Christ’s Ascension into heaven. The Apostles gaze upward to heaven,
and a heavenly messenger comes and announces to them that Jesus is received into
heaven; and will come again in like manner in glory from heaven'*. On the day
of Pentecost there comes a sound from heaven, as of a rushing mighty wind, and
declares the source whence the Holy Spirit proceeds"*. St. Stephen, in the hour
of death, being full of the Holy Ghost, “looks stedfastly up to heaven, and sees the
glory of God, and Jesus standing on the right hand of God,” and says, “ Behold, 1
see the heavens opened, and the Son of Man standing on the right hand of God '*.”
As Saul journeys and comes near to Damascus, “ suddenly there shined round about
him a light from heaven; and he fell to the earth, and heard a voice saying unto
him, Saul, Saul, why persecutest thou Me? And he said, Who art Thou, Lord?
And the Lord said, [am Jesus Whom thou persecutest '’.” Peter, when in a trance
at Joppa, saw heaven opened, and the vessel descending, representing the Church
Universal, extending to all corners of the earth, and into which all nations were to
be received ; and this vessel, let down from heaven, is drawn up again into heaven δ.
Thus it was declared, that the hand by which the Church Universal is ordered,
maintained, and extended, is the hand of Christ in heaven. “In His hand are
all the corners of the earth '°;” and whatever is effected by the ministry of men for
the advancement of His kingdom on earth, is done by the power of Him, Who
sitteth on the throne of heaven.
III. This view of the design of St. Luke in writing the Acts of the Apostles,
seems to supply a solution of the difficulties which, as has been noticed at the com-
mencement of this Introduction, have been raised with respect to it;
1. It accounts for its Title.
1 Acta i. 24, 2 Tb. 11. 38---36. 5 Ib. ii. 47. 4 Tb. iii. 6; iv. 10.
5 Tb. vii. 59, 60. ® Ib. ix. 5. 7 Ib. ix. 10. 5. Ib. x. 4. 14.
9 Tb. x. 86. 19 ΤΡ, xii. 7. 28. 1 Tb. xvi. 10. ᾿ς ΤΌ, xxiii. 11.
3 ΤΌ, xxviii. 81. "4 ΤΌ. i. 9—11. 15 Tb. ii, 2. 6 Tb. vii. 55, 56.
17 ΤΌ, ix. 8---ὅ. 18 ΤΌ. x. LI—16, and χὶ. ὅ---10. 1 Ps. xev. 4.
a2
xii INTRODUCTION TO
In all probability that Title was given by the Author himself. Certainly it is
very ancient'; and the book was never known by any other name.
But we must understand what that Title means; and its meaning is to be
sought in the sense of the words πράττω and πρᾶξις, as distinguished from the
words ποιῶ and ποίησις.
Christ is said ποιεῖν, 6. g. in the first words of this book *, Jesus began to do’,
and in numerous other places of Scripture; but He is never said πράττειν, and His
agency is never described by the word πρᾶξις. This book therefore describes what
Christ, the Invisible Head of the Church, ποιεῖ, i.e. does, or makes, by the visible
instrumentality and operations, the πράξεις, or actings, of Apostles, who are His
chief Ministers; and in whose apostolic office is contained and summed up the sub-
ordinate agency of the Priesthood and Diaconate.
The title of the book is* πράξεις ᾿Αποστόλων, “ Actings of Apostles ;” and two
of the Apostles, Peter and Paul, are selected as specimens of the rest; and certain
acts of theirs are chosen as specimens of their operations. The one, Peter, was
called by Christ on earth; the other, Paul, was called by Christ from heaven. The
one, Peter, had denied Christ; the other, Paul, had persecuted Christ. The one
was an unlettered fisherman of Galilee; the other a learned Pharisee, brought up
at Jerusalem. Therefore, in the choice of Peter and Paul, as special instruments
for propagating the Gospel of Christ, His power is signally glorified. The acts of
these two Apostles are like patterns of what Christ wrought by all the Apostles,
whether on earth or from heaven. And what this book records of some of Christ’s
works, wrought by these two Apostles, enables us to infer what else He did by
their agency, and by that of other Apostles whose acts are not described.
2. Hence also we perceive the reason why some of the main incidents in the
? Thus the ancient Canon Muratorianus says, “ Acta omnium Apostolorwm sub uno libro scripta,
sunt (qu. sanctus) Lucas optimé Theophilo comprehendit; quia sub presentié ejus singula gere-
bantur.”’ And Zreneus, iii. 15: ‘“ Fortassis et propter hoc operatus est Deus plurima Evangelii
ostendi per Zucam, quibus necesse habuerint omnes uti, ut sequenti testificatione ejus quam habet de
Actibus et Doctrin& Apostolorum omnes sequentes et regulam veritatis in adulteratam habentes salvari
possint.”” And Clemens Alexandrin. Adumbrat. in 1 Pet. Epist. : “Sicut Lucas quoque et Actus Apos-
tolorum stylo executus.” And Tertullian (passim, e.g. de prescr. heret. 22, adv. Marcion. v. 2, and de
Baptismo, 10) refers to this book, under the title Acta Apostolorum, and calls it Commentarium Luce,
De jejun. 10. And Origen (ad Cels. vi.12): ὡς 6 Λουκᾶς ἐν ταῖς πράξεσιν τῶν ἀποστόλων ἔγραψεν, and
Epist. ad African. ὃ 9. So Husebius, ii. 17; iii. 4. Cyril Hierosol., Cat. iv. Epiphan., Heres. 1,
Ρ. 941, enumerates ras πράξεις τῶν ἀποστόλων in the Canon of the N. T.
It is observable that St. Hilary (in Matt. xiv.) refers to this book thus, “sicut libro Prareos
continetur.” Qu. Prazeon? But he may have used a MS. like Codex D with the title πρᾶξις, in the
singular.
The composition of Apocryphal “ Acts” of Apostles and apostolic men (of which an Edition has
been published by Tischendorf)), proves the prior existence of a genuine “ Acts,” and the Christian
Church knows of no other than the work of St. Luke bearing that inscription.
® Acts i. 1.
* Cp. John ii. 11. 28; iv. 29. 46; v.11. 86; vi. 14; vii. 81; ix. 16; x. 25. 87; xi. 45, 46, and
passim xx. 80; xxi. 25.
* Without the definite article ai before πράξεις, and perhaps, also, without τῶν before ἀποστόλων.
The MSS. A, E, 6, H have πράξεις τῶν ἁγίων ἀποστόλων as the title ; D has πρᾶξις ἀποστόλων; B has
πράξεις ἀποστόλων or πράξεις τῶν ἀποστόλων. Lachmann, Tisch., Bornemann, and Alford have adopted
πράξεις ἀποστόλων in their editions
THE ACTS OF THE APOSTLES. xiii
history of Peter and Paul,—for example, their last sufferings and glorious martyr-
dom,—are not recorded in this book. Some excellent persons, indeed, have
deplored this'; some have therefore complained of omissions, or defects in the
history. But no; St. Luke was with St. Paul in his last days, who then says,
“only Luke is with me’;” but he has not said any thing of them. And with good
reason. An uninspired writer would have dealt differently with his subject.
Whatever else he left untold in the history of the Apostles, he would certainly have
described their deaths. But St. Luke was guided by the Holy Ghost. There is
inspiration in his silence. Neither Paul nor Peter are the heroes of the Acts;
Christ is all in all. And by the subordination of the instruments, the Agent is
glorified; by the “omissions and defects,” as they are called, in the history of the
Acts of the Apostles, he reminds us, that even the greatest of men are nothing;
that even a Paul is nothing, and a Peter is nothing, but only “ ministers of Christ *.”
3. Here then we see a divine protest against that morbid curiosity of modern
times, which craves to gratify the appetite by graphic and vivid pictures of minute
personal details in the history of the Apostles; and in order to provide food for that
unwholesome craving, strains its inventive ingenuity, and bedizens the venerable
forms of the Apostles with legendary shreds and tinsel embellishments. The Holy
Spirit in this divine book condemns such meddling inquisitiveness, and busy
familiarity and irreverence as this. He subordinates every thing in the private
history of the Holy Apostles to the public dignity of the Apostolic office. He does
not sink the Apostle in the man, but transfigures the man into the Apostle. He
tells us nothing of their personal appearance, nothing of the day or year of their
birth, or of their death; nothing of their parents or children. He has not informed
us whether St. Paul was ever married, or no. Thus he takes them out of the
category of common men, and encircles their heads with a halo of sanctity; they
are Christ’s chosen vessels and instruments, consecrated as such; ¢ha¢ is their
history. He raises our eyes from them to Him: they by whom He wrought were
men, but He who worked by them is God; and the sparkles of their light are
drowned in the abyss of His Glory.
IV. The plan then of this divine book, is to enlarge our view of Christ’s
Ministry; to prevent us from confining it to His brief bodily sqjourn on earth; to
reveal to us Christ sitting in heaven; not like one of the deities of the heathen
world, indifferent to human affairs, nor controlled by a fatal destiny; nor sharing
His power with rival deities; but enthroned King of Kings and Lord of Lords, and
ever ruling all things by His word, for the advancement of His Gospel, and the
establishment of His kingdom, till at length He will put all things under His feet,
and God will be all in all.
Here is a magnificent subject, worthy the pen of the inspired Evangelist,
The Acts of the Apostles, as thus viewed, is a divine Epinicium, or Song of
1 Even Dr. Burton, p. 262, says, “ It is much to be lamented that St. Luke did not continue the
Acts of the Apostles beyond the arrival of St. Paul at Rome.”
* 2 Tim. iv. 11. 51 Cor. iii. 5.
xiv INTRODUCTION TO
Victory, on the triumphant exaltation of Christ. It is an Evangelical fulfilment of
those holy Psalms, the 45th and 68th, “Thou art gone up on high, Thou hast led
captivity captive'.” “Gird Thee with Thy sword upon Thy thigh, O Thou most
mighty.” ‘Ride on, because of the word of truth, of meekness, and righteousness.
Thy seat, O God, endureth for ever ’.”
And in regard to Christ’s tender love for the Church, His Bride, it may be
called a sacred Epithalamium, in which is celebrated His tenderness for her, whom
He has “purchased with His own blood‘,” and has delivered from heathen
bondage, and has brought near to Himself, and advanced to His own right hand,
and made her partner of His Glory. Here, in this divine book, which describes
the espousals of the Gentile Church to Christ, we may behold the prophetical
picture displayed to the eye of the world in the fulness of historical truth: “ Upon
Thy right hand did stand the queen in a vesture of gold wrought about with divers
colours. Hearken, O daughter, and consider; incline thine ear: forget also thine
own people and thy father’s house. So shall the King have pleasure in thy beauty,
for He is thy Lord God, and worship thou Him ‘.”
Hence we may derive the assurance, that “no weapon formed against her
shall prosper "." The Powers of this world may persecute and oppress her, the
Spirits of Darkness may be leagued against her, but He who ascended into heaven,
and reigns in majesty on high, works in her, and by her. “He is in the midst of
her, therefore shall she not be removed; He shall help her, and that right early.
He is her hope and strength, a very present help in trouble. Therefore will we
not fear, though the earth be moved, and the hills be carried into the midst of the
sea; though the waters thereof rage and swell, and the mountains shake at the
tempest of the same; the rivers of the flood thereof shall make glad the city of
God. The Lord of Hosts is with her; the God of Jacob is her refuge °.”
V. This then is the proposition, submitted to the reader’s consideration ;—
That the design of the writer of the Acts of the Apostles is, to reveal Jesus
Christ in Glory, ordering and disposing all things, by the agency and teaching of
men, particularly His Apostles, for the advancement of His Kingdom upon Earth,
and for the full and final triumph of His holy Name and Word.
We way now proceed to test the soundness of this proposition, by reference to
evidences derived from the state of the World when the Book was written, and
also from the Book itself.
Jesus Christ is Lord of all’. His enthronement in glory is the culminating
point to which His earthly ministry tends. His session there, by its very name
implies permanence. There He reigns and will continue to reign, even to the
end, as King. There He teaches, and will continue to teach, as our Prophet.
There He, who as our Priest offered Himself on the Cross, and lifted up His hands
on His Apostles, and blessed them, and was parted from them‘, and ascended into
1 Ps. Ixviii. 18. * Ps. xlv.4—7. Cp. Ps. ii. 6B—9; cx. 1—5. * Acts xx. 28.
* Ps. xlv. 10O—12. 5 Isa. liv. 17. * Ps. xlvi.
’ Acta x. 86. ® Luke xxiv. 51.
THE ACTS OF THE APOSTLES. XV
Heaven, and entered into the true Holy of Holies, on that great Day of Atone-
ment; there He abideth still, a Priest for ever’; there He ever liveth, to make
intercession for us’.
Such, then, being the majesty of Christ, and such His offices to mankind, it may
reasonably be anticipated
(I.) That the circumstances of the world would be adjusted @ priori, by
providential preparations and pre-arrangements for the display of such a glorious
consummation. And,
(II.) That ἃ posteriori Christ would manifest His divine Power, by applying
actually, what He had contrived provisionally, for the extension of His Kingdom
on Earth. And,
(III.) That He would also display His sovereignty by over-ruling all adverse
Powers, and by making them subservient to the promotion of His own glory. And,
(IV.) That, if the Acts of the Apostles was written, as we have affirmed it
was, with the view of revealing Christ’s working and teaching, by the agency of
His Apostles, for the advancement of His Kingdom upon Earth, it would exhibit
evidence of such antecedent arrangements, and of such subsequent application, and
of such over-ruling controul. ;
In a word, all things would be seen in it to have been made ἃ priori to
converge to Christ’s Session in Glory, and @ posteriori to radiate from it.
i. First, then, as to the evidence, displayed in the Acts, of previous arrange-
ments for the manifestation of Christ’s power in the extension of His Kingdom;
1. In contemplating the social and religious phenomena of the world at the
time of Christ’s Ascension, we see the Jews dispersed for their sins; and, though,
for the sake of commerce, dwelling in all the great cities of the earth, yet not
intermingled and blended with the population of any. We see them distinguished
every where by certain characteristics; by the sanctification of a certain day, the
Sabbath; by weekly religious assemblies on that day, in certain public buildings,
their Synagogues; by regular reading there of certain Books;—the Law and the
Prophets. We see those Books, not like the mystic volumes of other Religions,
concealed from public view, but diffused by copies of the Original, and by Transla-
tions from it, in every country under heaven.
We see this People, although thus scattered, “like chaff of the summer
threshing-floor *,” in all parts of the world, yet knit together by a strong and secret
tie. We see them bound to a common centre, Jerusalem, by the triple cord of
their Annual Festivals. We see them attracted to it year after year, by a silent
centripetal force, and joined together as one man in the City and Temple there.
We see that City and Temple surviving, as by a miracle, after many national
revolutions. It had been razed to the ground by Nebuchadnezzar; it had been
3 Ps, cx. 4. * Heb. vii. 25. * Dan. ii. 8,
xvi INTRODUCTION TO
profaned and laid desolate by Antiochus Epiphanes; it had been dismantled by
Ptolemy the First, it had been captured by Pompey, and plundered by Crassus ;
and ransacked by Cassius’. But still, as if it had been a living thing endued with
perpetual youth, the Temple of Jerusalem, at the time of the Ascension, shone in
magnificence and splendour, unparalleled since the age of Solomon. And yet,
forty years after the Ascension, this bond of national union was severed. All that
complex machinery of national organization, which had been so providentially
contrived, and so wonderfully protected, was dissolved; the Temple was levelled to
the dust, and has never risen more.
Surely we may say that the Temple of Jerusalem, with its sacred Ritual, had
been preserved by Almighty God for some great purpose; and that that great
purpose had been answered, and that the uses of the Temple and its ceremonial
were exhausted, when it was destroyed.
What was the final cause of this providential arrangement, and of this divine
dispensation ?
The answer is found in the Acts of the Apostles. We see it there, and in
that book alone. The Day of Pentecost explains it. There Christ is revealed,
sitting on His heavenly throne, sending the Gift of the Holy Ghost, which He had
received in virtue of His obedience and for the manifestation of His Glory’.
“The Lord gave the Word, great was the company of the Preachers*.” We see
Him preaching by His Apostles, to crowds of devout men, who had thronged to
that Festival from every nation under heaven. He it is, Who has brought by His
providential power the multitudinous waters of these confluent nations to Jerusalem.
He it is, Who by the preaching of His Apostles, inspired by the Holy Ghost,
spiritualizes those national streams, by the infusion of the living waters of the
Gospel, outpoured from the wellspring of His love, and sends them back on their
homeward-ebbing course, to irrigate and fertilize the world.
2. Proceeding further in the history we may observe, that the first miracle of
healing which Christ wrought by the hands of His Apostles, was done in a public
place, at a public time; it was done in the city of Jerusalem, at “the Beautiful
Gate of the Temple,” and “at the hour of prayer‘ ;” and the people flocked to the
Apostles, who preached Christ, as the sole author of the miracle, “in Solomon’s
Porch.” Thus the Temple, its Gates, its Porches, its Hours of Prayer, as well as
its Annual Festivals, were preparatory and ministerial to the manifestation of
Christ’s Glory after His Ascension, and were used by Him for that end.
3. If we follow the Apostles from Jerusalem, and trace them in their Missionary
Journeys, we see indications of similar preparations in all parts of the world.
‘“‘Other men had laboured, and they enter into their labours®.” Many centuries
before, Christ had sent Moses and the Prophets, to be the Precursors of His
Apostles. Go wherever they might, they heard the “voices of Moses and the
Prophets read in the Synagogues every Sabbath Day’.” The fallow ground of the
* Cp. Jackson on the Creed, i. pp. 128. 186. 138. * Acta ii. 33. 36.
> Ps. Ixviii. 11. * Acts iii. 1—6. 5 Ib. iii. 11, 12. 16. Cp. iv. 10.
5 John iv. 38. Acts xv. 21 and xiii. 27.
THE ACTS OF THE APOSTLES. . Xvii
world had been broken up by that preparatory tillage, and had been ploughed into
deep furrows for the reception of the seed of the Gospel.
The doctrine of Levitical Sacrifices, rightly understood, prepared the way for
Evangelical Sacraments. The Jewish Sabbath died, and arose to life in new glory
and beauty in the Lord’s Day. The Synagogue was the Vestibule of the Church.
The Pentateuch and the Prophets were sunned by the genial beams of Christ
into full ripeness in the Gospel.
4. Heathenism itself had been silently leavened by the diffusion of the Hebrew
Scriptures. Their venerable antiquity, their noble simplicity, their pure morality,
had won for them the affections of many wise and noble minds, which were wearied
and disgusted with the jarring contradictions and the licentious profligacy of
Paganism, and recognized in the religion of the Old Testament, a divine echo
responsive to the voices of Reason and Conscience speaking in their own hearts.
The Acts of the Apostles presents us with examples of this class in the Roman
centurion Cornelius at Czsarea, and in Sergius Paulus, the proconsul of Cyprus.
5. Besides, under the Providence of God the military successes of the Third
Monarchy—the Macedonian—and after it those of the Fourth Monarchy—the
Roman—had broken down the foundations of local reverence for national deities ',
and had cleared the ground for the planting of a purer faith. The deities which
presided as patrons over special cities and districts, had been made to pass under
the yoke of Rome; they had not been able to defend their own cities against the
arms of the conquerors, and so their credit was weakened, especially among the
enlightened classes, who were thus prepared to receive Christianity. We may
observe a remarkable instance of this in the friendship and protection proffered by
the Asiarchs themselves, the Presidents of the Games of Diana, to St. Paul the
Apostle, at Ephesus ’*.
These two causes,—namely, the diffusion of the Hebrew Scriptures, and the
decomposition of Paganism,—had tended to produce a class of persons in all parts
of the world, who may be said to have been the Seminary of the Gentile Church.
These were the Proselytes—not the Proselytes of righteousness, but of the Gate—
who are called in the Acts of the Apostles of σεβόμενοι, of φοβούμενοι τὸν Θεόν ὃ.
Tired of Polytheism, and yet unwilling to bend their necks under the yoke of the
Ceremonial Law, they received with joy the tidings of the Gospel; they recognized
in Christianity a religion which satisfied the wants of their nature, the require-
ments of their reason, and the yearnings of their hearts, without impairing any of
the reverence with which they had learnt to regard the God of the Old Testament;
but rather, and much more, enlarging and spiritualizing the ideas they had already
conceived of His merciful purposes and glorious attributes. Here, therefore, in the
Gospel, they found a treasure of unspeakable price; here they might well exclaim,
εὑρήκαμεν, συγχαίρωμεν.
The Apostles, as the history of the Acts shows, met with this class of Pro-
1 Cp. Bp. Pearson's lately recovered Concio iii., in his Minor Works, ii. 35.
᾿ 3. Acts xix. 30. > Acts xiii. 48. 50; xvi. 14; xvii. 4. 17; xviii. 7.
VOL. I.—PART II.
xviii INTRODUCTION TO
selytes in their missionary journeys every where. And in it they found, as it
were, a bridge already laid down by the Divine Hand, for the victorious passage
and entrance of the Gospel into every city of the world.
6. Again; the conquests of the Third Empire had extended a common
language, the Greek, over the greater part of Europe and Asia. And by the royal
command of one of the princes of that empire', the Hebrew Scriptures had been
translated into that common language. That translation, the Septuagint, had
been executed by Jews, and had been received in their Synagogues. It was their
Authorized Version; and therefore the Jews could not fairly make any exception
to it; and thus a preparation had been made for the preaching and writing of the
Gospel in that common tongue.
The Third Empire gave great impulse and encouragement to commerce and
navigation ; it built gallant fleets, and constructed noble docks, emporiums, arsenals,
and seaports in various parts of the world. Thus it facilitated the intercommunion
of nations, and prepared the way for the diffusion of the Gospel which would unite
them all in Christ.
If the dynasties founded by the successors of Alexander the Great, and
branching off from his monarchy, had taken deep root in the world, as independent
and separate kingdoms, then the progress of Christianity would have been impeded
by many hindrances; but providentially they were made to coalesce under the
Roman or Fourth Empire.
The Third Monarchy had prepared the way for the Gospel by sea, the Fourth
Monarchy accelerated its course by land. The warlike power of Rome constructed
Roads, which linked all parts of the vast empire to the capital. These military
roads of her Legions became highways for the Gospel. The martial Mistress
of the world was a Pioneer of the Prince of Peace.
The Acts of the Apostles supplies evidence here. We may trace the Apostle
St. Paul on his first entrance into Europe along the Egnatian Way—from Philippi
to Amphipolis, Apollonia, and Thessalonica’?. And it is worthy of remark, that
the glorious event, which crowns the history of the Acts, and which is the pledge
of the future conquests of Christianity,—namely, the arrival of the great Apostle
of the Gentiles in the heathen metropolis of the world, Rome, in order to preach
the Gospel there, and to bear witness to Christ before the throne of the Cesars,
was brought about by the agency of Ships of the Third Empire, and by Roads
of the Fourth. St. Paul sails towards Rome in two vessels of Alexandria‘,
and arrives at Rome by the Queen of roads, the Appian Way. And perhaps the
Sacred Historian has noted the heathen name of one of those ships‘, and has
specified two itinerary stations on that great military road*;—things trivial it
might seem, if any thing in Scripture can be so called,—with a view of suggesting
to the reader a thankful acknowledgment, that the commercial and maritime
activity and skill, and warlike prowess of heathenism, its engineering labours and
? Ptolemy Philadelphus, king of Egypt, about 3.c. 280. * Acts xvii. 1.
5. ΤΌ. xxvii. 6; xxviii. 11. 4 Tb. xxviii. 11. * Tb. xxviii. 15.
THE ACTS OF THE APOSTLES. xix
locomotive powers, had been made subservient to Christ, and had been consecrated
by Him, to the furtherance of His Gospel.
Such then are some of the intimations, which the Acts of the Apostles affords,
of the previous preparations of the world for the advancement of Christ’s Kingdom,
and of the actual application of those preparations for that end.
II. But further. This History displays Christ in Glory, exercising His power,
not only in using the machinery which He Himself had contrived for that purpose,
but also in controlling and overruling all adverse powers, and manifesting His
glory by the conversion of those powers into instruments for the propagation of the
Gospel.
Here in a signal manner it displays the divine supremacy and universal
sovereignty of Christ.
A few examples may suffice.
1. At the commencement of the Acts, we see the Gospel assailed by the
Chief Priests at Jerusalem, especially by the Sect of the Sadducees'. They
imprison Peter and John, and bring them before the Council. Thus the Apostles
are brought forward to preach before the Sanhedrim the doctrine of the Resurrec-
tion, by the agency of the Sadducees who denied it. The Sadducees imprison the
Apostles again’, but the Angel of the Lord by night opens the prison doors.
Thus Christ overrules the designs of the Sadducees, who denied the existence of
Angels, and makes the Sadducees themselves to be the means of showing to the
world that His Angels are ministering Spirits encamping about His Church.
2. The seven Deacons are appointed, and the fury of Jewish persecution rages
against Stephen, and evokes from his mouth that noble speech, spoken before the
Jewish Sanhedrim, and containing the very pith and marrow of all true interpreta-
tion of Jewish History, and declaring that its sum and substance is Jesus Christ.
It elicits from His lips an appeal to Jesus, standing at the right hand of God, and
a prayer to Him as God, “ Lord Jesus, receive my spirit;” and to pardon those who
stoned him, “ Lord, lay not this sin to their charge*.” Thus, under the power of
Christ, the malice of the Jews became the means of proving, that He, Whom
they had crucified, Who is the faithful Witness, the First-begotten of the Dead’,
the divine Proto-Martyr, the true Abel, Jesus Christ, now reigning in heaven, is
the source of all the courage which animates the hearts of martyrs in their dying
hour; that He is the fountain of all the Faith which illumines their inward eye,
and of all the Hope which gives them a foretaste of bliss; and of all the Charity
which makes them love and bless their persecutors, and enables them to be more
than conquerors in death, over it, and by it, and makes death itself to be their
birth to everlasting life,
3. The persecution which arose about Stephen scattered the disciples; but the
disciples, being scattered by persecution, went every where scattering the seed of
the word’, Thus Persecution promoted Preaching: the spirit of St. Stephen
1 Acts iv. 1; v. 17. * Ib. v. 17. * Acts vii. 56—60.
* Rev. i. δ. > Acta viii. 1. 4.
b2
xX INTRODUCTION TO
revived in St. Philip, and carried the Gospel to Samaria, to Azotus, to Caesarea.
The more Persecution rages, the more Preaching prevails. Saul is hastening from
Damascus with a commission from the Chief Priests, to bind the Disciples there;
he draws near to the gate of the City, and is eager to seize on his prey; but Jesus
on His heavenly throne beholds him and checks him on his course, and dashes him
to the ground, and blinds him with a light from heaven, and speaks to him with a
voice of power, “Saul, Saul, why persecutest thou Me?” Saul the Persecutor
becomes Paul the Preacher. The same Jesus, Who when on earth had called
simple fishermen from their nets at the Sea of Galilee, and made them to be His
Apostles, now manifests His power from heaven, by calling the learned Pharisee,
breathing rage and slaughter, and making havoc of the Church, and bearing letters
from the Jewish Sanhedrim empowering him to imprison the Christians of
Damascus; and He sends him as His Apostle to the Gentiles, and enables him by
the Holy Ghost to indite divine Epistles, for the comfort and edification of His
Church in all ages of the world.
4. Saul, who had been the instrument of the Sanhedrim in persecuting Christ,
is now persecuted by the Sanhedrim for Christ’s sake. But the same divine power
of Jesus, which had overruled his rage against the Church, and had converted it
into an instrument for advancing His Kingdom, now overrules the rage of the Jews
against Paul, for the same end. They arrest him in the Temple at Jerusalem ',
but that arrest is made an occasion for the spread of the Gospel. It leads to the
preaching of that Gospel at Jerusalem by the mouth of St. Paul—the former
Pharisee, the pupil of Gamaliel, the once zealous persecutor—first to the people in
the Area of the Temple’, and then, on the following day, to the assembled San-
hedrim*. The Jews, in their fury against him, lie in wait to destroy him‘; but
the more fiercely they rage, the more gloriously Christ triumphs. He uses their
conspiracy against Paul as the occasion for bringing him to Cesarea, the Roman
capital of Palestine, in order that he may preach the Gospel there, first to Felix
the Roman Governor, and his wife Drusilla, and next to Porcius Festus, his
successor, and to Agrippa, the Jewish King, and Bernice his sister, and to the
Chief Captains and principal men of the city‘. And, finally, it is made to conduce
to that glorious consummation, which Christ had promised‘, and Paul ardently
desired’, namely, the mission of St. Paul to Rome, and the preaching of the
Gospel by his mouth in the heathen metropolis of the world. “1 would therefore
that ye should understand, brethren”—he himself declares,—‘ that the things
which happened unto me,” although they were contrived by the malice of the
Tempter, “fell out for the furtherance of the Gospel *.”
5. One more example of this kind. Herod the king stretches forth his hands
to vex certain of the Church’; he kills one Apostle, St. James, and imprisons
another, St. Peter. In the eye of the world, he seems to be triumphing over
Christ. But what has he done? He has sounded an alarm which has called the
* Acts xxi. 27. 80. 3 ΤΌ. xxii. 1—21. 3 Tb. xxiii. 1—9.
4 ΤΌ. xxiii. 12—21. δ Ib. xxv. xxvi. 6 Tb. xxiii. 11.
τ Rom. i. 18. * Phil. i. 12. ® Acts xii. 1.
THE ACTS OF THE APOSTLES. xxi
Church to her proper arms, prayer, unceasing prayer'. Thus Herod has taught
Christendom where her strength lies. The prayer of the faithful brings down an
angel from heaven, who delivers Peter from his chains, and smites Herod on his
throne ; and “the Word of the Lord grows and is multiplied.” And the Church,
like another Miriam, takes up her timbrel and says, “Sing ye to the Lord, for He
hath triumphed gloriously: the horse and his rider hath He thrown into the
sea.?.”
6. Let us consider also the internal affairs of the Church. Temporary evils
nascent there are overruled into means of endless good. A murmuring arises of
the Grecians against the Hebrews in the primitive Church*. It is made an occa-
sion for the growth of the Word‘, and for the extension of the Church, by the ΄
completion of the Christian ministry in the institution of the Diaconate. Thus
a local and transitory evil is changed into a source of universal and perpetual
good.
7. Again, a question is agitated concerning the necessity of circumcision for the
Gentile Christians, and no small dissension and disputation prevails’. Therefore
it is resolved that Paul and Barnabas should go up to Jerusalem unto the Apostles
and Elders about this question*. The Apostles and Elders meet in council at Jeru-
salem, they frame and promulgate a decree, and the question is settled ’.
Thus the dispute was made to be a source of peace by which disputes are
ended. It was made to supply a precedent and rule for the practice of the Church
in all ages, and to establish a principle of universal application,—that for the set-
tlement of controversies, whether concerning doctrine or discipline, and for the
quieting of men’s minds, and the appeasing of strife, resort should be had, not to
any one man in the Church, not to Peter, not to the Bishop of Rome, but to the
Holy Ghost Himself, speaking in Councils and Convocations of the Church, praying
for His guidance, and building their decrees upon His Word ".
8. Let us observe further how this history shows, that the direct agency of the
Evil Spirit is made subservient to the cause of Christ. Satan filled the heart of
Ananias to lie to the Holy Ghost, and to keep back part of the money that had
been vowed to God. He who was the instrument of Satan is smitten in his sin;
and thus the Tempter is made to preach to the world a perpetual warning against
the sin of Sacrilege ἢ.
Satan meets Peter at Samaria, and offers him money for spiritual gifts by the
hand of Simon Magus. “Thy money perish with thee,” is the Apostle’s reply '°.
Thus the bribe of the Tempter supplies occasion for a perpetual warning against
the sin of Simony.
Satan encounters Paul at Paphos, and endeavours to turn away the Deputy
from the faith by the sorceries of Elymas. But, “ O full of all subtlety, thou child
of the devil,” exclaims the Apostle, and Elymas is smitten with blindness, and
Satan is defeated, and Christ is glorified''. Satan meets the Apostle in the streets
’ Acts xii. 5. 3 Exod. xv. 1. > Acts vi. 1.
4 Ib. vi. 7. δ Tb. xv. 1, 2. 4. Ib. xv. 2. τ Ib. xv. 6—81.
* Cp. Hooker, i. ° Acts v. 3—5. 19. Tb. viii. 20. " Acts xiii. 10—12.
xxii INTRODUCTION TO
of Philippi, and flatters him by the mouth of her whom he had possessed'. But
his adulations are rejected, and he is cast out, and the Gentile world is taught that
the Spirit with which they dealt so familiarly in Divination and Oracles, is the
Spirit of Darkness. In the city of Ephesus, the stronghold of magic and witch-
craft, Satan owns the power of Jesus working by those whom He calls and sends;
“ Jesus I know, and Paul I know, but who are ye*??” And by overcoming and
routing those who took upon them to usurp the name of Jesus, without being duly
called and sent, Satan is made to proclaim the sin of those who presume to preach
the Word, and to Minister the Sacraments of Christ, without a call and mission
from Him.
9. The same may be said of physical evils: they are overruled by Christ for
the good of the Church. Agabus stands up, and signifies by the Spirit that there
shall be a great Dearth throughout all the world*. This pre-announcement
awakens the love of the believers at Antioch, and they forestall the Famine by
charitable supplies to the poor Saints at Jerusalem*. Thus Famines are made to
be fruitful in Christian graces, flourishing unto life eternal. A Storm rages for
many days in the Mediterranean Sea; it is made the occasion for the manifestation
of the quiet calm, and placid peace in the heart of St. Paul, who cheers the courage
of Roman Soldiers, and Grecian Mariners, with comfort and hope derived from the
Holy Ghost’. They land at Malta, a viper fixes on his hand, and shows him to be
sent from God *.
On the whole, then, we see that the Acts of the Apostles displays evidence of
a well-organized system of preparations, extending like a complex net-work over a
great part of the world, and continued through many centuries, for the mani-
festation of the Glory of Christ in the progress of His Gospel. This History
shows, that when He had ascended into Heaven, and was seated in Glory at God’s
right hand, He used these previous adjustments, as means and appliances for the
advancement of His Kingdom. It shows also that He, enthroned in heavenly
glory, overruled the workings of Satan against His Church, whether in external
assault or internal discord, and made them subservient to His glory and her
welfare. It traces her progress under His favour and protection, from the upper
room at Jerusalem, till “the little one became a thousand, and a small one a
strong nation’.” ‘Her brook became a river, and her river became a sea’,” and
the waters replenished the Earth.
This History reveals to us Christ, not intervening immediately to subdue His
enemies, but giving them time for repentance; and, if they will not repent, casting
them down to the ground, when they are full of confidence, as Saul was smitten at
the gates of Damascus, and Herod when sitting on his throne; and delivering His
Church from her foes, when she seems to be on the brink of destruction. Then
He rescues “her soul as a bird out of the snare of the fowler’;” “when the enemy
1 Acts xvi. 16. 2 Ib. xix. 15. 5 ΤΌ. xi. 28.
4 Tb. xi. 29; xii. 25. 5 Tb. xxvii. 14. 20. 25. 85, 86. 5 Ib. xxviii. 5, 6.
7 Tea. lx. 22. 5 Ecclus. xxiv. 81. ® Ps. exxiv. 7.
THE ACTS OF THE APOSTLES. xxiii
comes in like a flood, then the Spirit of the Lord lifts up a standard against
him'.”
Regarded in this light, this divine Book is a blessed possession for the Church
in every time of her pilgrimage through this vale of tears. In it Christ sends the
Holy Ghost the Comforter, to breathe hope and trust and peace and courage and
joy into her heart. Jesus Christ is the same yesterday, and to-day, and for ever’.
He, who eighteen centuries ago ascended on the clouds of heaven, and took His
seat on the right hand of the Majesty on High, He ever sitteth there, Ruler and
Lord of all. He continues, and ever will continue, to exercise the same power
which this Book reveals, for the manifestation of His own glory, in the advance-
ment of His Kingdom, even till the day of Judgment, when finally, and for ever,
He will put all enemies under His feet.
Therefore this Book may be called the sum and substance of all Church
History. In it we see the Laws, by which Christ, who is unchangeable, works: in
it we see what He has done, and from it we may infer what He will continue to do,
even to the end. Thus this Divine History, if we may so speak, is also a Divine
Prophecy; it projects its shadow forward from the day of the Ascension even to
the Day of Doom. Reading its sacred pages with such assurances as these, we
feel a holy confidence, that all Persecutions from without, and all Perils from
within the Church, will be overruled by the power of Christ, and be made minis-
terial to the triumph of His Gospel; that the gates of Hell will never prevail
against His Church; that the fierceness of man will turn to the praise of God’;
and all the weapons of the enemy will recoil against those who wield them, and be
made instrumental for the promotion of Christ’s Glory, and for the salvation of
those who obey Him.
Thus the Acts of the Apostles is a precious gift from heaven; it is the Magna
Charta of Kings who would reign well and prosperously, and be crowned hereafter
by Christ; it is the Manual of Christian Statesmen in their glorious conflicts in
public life, for Christ and His Church. It is the Pastoral of Christian Bishops
in feeding Christ’s Flock, and in teaching others to feed it; it is the Guide of the
Parish-Priest in the cure of Souls, and in dispensing God’s Word and Sacraments;
it is the Martyrology of the Christian Confessor; it is the Itinerary of the Chris-
tian Missionary, in his voyages and journeys to plant the Gospel in distant lands;
it is the companion and comforter of every Christian, in the troubles of life and
in the hour of death.
With this divine Book in our hands, though our lot be cast in days of doubt
and darkness, and even of rebuke and blasphemy, we need not faint and falter.
The nearer Satan is, the nearer Christ is; the more fiercely Satan rages, the more
gloriously will Christ conquer. As an ancient Father said, ἐγγὺς μαχαίρας, ἐγγὺς
Θεοῦ, μεταξὺ θηρίων, μεταξὺ Θεοῦ", “When near the sword, we are near to God;
when in the midst of wild beasts, we are in the hand of God.”
We may be sure, that, as Christ rescued the great Apostle from his enemies,
1 Tsa. lix. 19. 3. Heb. xiii. 8.
> Ps. Ixxvi. 10. * Ignatius ad Smyrn., 4.
xxiy INTRODUCTION TO
and made their malice conducive to the preaching of the Gospel at Rome, so He
will make all things, however adverse, subservient to Himself. As He made the
Commerce of Alexandria and the Roads of Italy ministerial to the march of the
Gospel, so He will make all Arts and Sciences tributary to Himself. He will
make the conquests of mechanical powers in the material universe, and the loco-
motive processes, by which some seek only for temporal ends, to be instruments for
the evangelization of the world. And as, after that fierce tempest in the Mediter-
ranean Sea, He brought St. Paul in peace along the Appian Way to the great
Capital of the world, so after the tempest and the hurricane which in the latter
days will rage against His Church, He will bring her in safety and victory to the
haven where she would be.
Therefore, from reading this Book, we may raise our eyes to heaven, and look
for that blessed time, when Christ, who ascended into heaven, and now sitteth there,
will come again in His glorious Majesty, to judge the Quick and Dead. Then all
the storms of this world will cease; then, willingly or unwillingly, all things will
be made subject to Christ; then He will reign King of Kings, and Lord of Lords;
and then they who have not failed in their duty here, but have stood firm in their
allegiance to Him in the hour of trial, will mount with Him in triumph, to the
City of the Living God.
VI. Let it, also, be remembered, that Christ is not only the King of the
World, but He is also its Teacher: and that what His Apostles teach, as well as
what they do, is by virtue of His Authority.
Accordingly, St. Luke says at the beginning of the Acts of the Apostles,
“The former treatise I made of all that Jesus began to do and to ¢each,” before
He was taken up into heaven. And now, in this his latter treatise, he relates
what Jesus continues to do and to ¢each, after He has been taken up into heaven.
We have been considering what Christ continued to do; let us now consider
what He continues to éeach.
When upon earth, at the commencement of His Ministry, He went up to the
Mountain of Beatitudes, and “when He was set, He opened His mouth and
taught'.” So at His Ascension, He went up on High, He ascended the heights of
Heaven, and when He was set at the Right Hand of God, He opened His Mouth
and taught, and will ever continue to teach. He is ever preaching a Sermon on
the Mount, from His seat in heaven, even to the Day of Doom.
What the Apostles taught, as well as what they did, is to be regarded as from
Him. Their Miracles were the credentials of their Teaching, they were like seals
impressed with His Royal Signet, and were attached to the message of the teaching
which they delivered from Him. The seals of the Miracles were displayed to the
world, in order to avouch the message of the Doctrine; and that it might be heard
and read with that awful reverence which’ is due to a heavenly rescript coming from
the King of Kings.
Therefore the Teaching of the Apostles, as displayed in this book—whether
* Matt. v. 1.
THE ACTS OF THE APOSTLES. XXV
that Teaching was conveyed in words, or embodied in practice—demands the
attention of mankind in every age, as being no other than the Teaching of
_ Christ'. .
Let us consider then, what this Teaching is, and whether it is represented by
the Apostles as coming from Christ Himself.
1. First in historical order is an example of Teaching by action. It is seen
in the provision made by the Apostles for the continuance of their own office.
There, the choice of Matthias to fill the place of Judas, is expressly ascribed to
Jesus: “ Lord, show whether of these two Thou hast chosen’.” Thus the world
was taught that the Apostolic office was not to terminate with Christ’s Ministry on
earth, but to be continued after it. ‘The lot fell upon Matthias, and he was
numbered with the eleven Apostles *.”
2. The descent of the Holy Ghost at Pentecost gave a wider range to Christ’s
office of Teaching. It was Christ who sent the Holy Ghost‘. ‘Behold, I send
the promise of My Father upon you‘;” “He shall receive of mine. He shall
glorify me‘;” “He shall bring all things to your remembrance whatsoever I have
said unto you’.”
Therefore the Day of Pentecost reveals to us Christ receiving a new accession
of glory, in the Mission of the Comforter. The Holy Spirit comes from Him, and
is the Interpreter of His will. Thenceforth the teaching of Christ, which, while
He was on earth, was confined within a narrow space for a few years, became
universal in place and time. It was also accompanied with new gifts and graces
to those who received it, and communicated it to the world. It spake by their
lips in all languages; and their hearts were fired with new zeal and courage, to
preach it to the world; and they were endued with new powers of memory and
understanding, to comprehend and expound the Scriptures, and to fly on eagles’
wings as Missionaries of Christ to all parts of the world.
, 3. The Creed in which we profess our faith in Christ, is called the Creed of
the Apostles; and it may well be so named; for every article of that Creed is to
be found in the preaching of the Apostles as recorded in this book*. But the
Apostles, who taught others, refer us to Christ as their own Teacher’. He
commanded us to preach unto the people; He has poured out His Spirit upon
us '*, He made them His “ witnesses in Jerusalem, and Judea, and Samaria, and
unto the uttermost parts of the earth'';” He said unto them, “It is not ye that
speak, but the Holy Ghost'?.” And therefore one of them says, “ How shall we
escape, if we neglect so great salvation, which at the first began to be spoken by
the Lord, and was confirmed unto us by them that heard Him, God also bearing
1 Therefore St. Augustine well says (De Civitate Dei, vi. 2), “Ipsa Veritas, Deus, Dei Filius,
prius per Prophetas, deinde per se Ipsum, postea per Apostolos locutus.”
3 Acts i. 24. 5 Tb. i. 26. * Th. ii. 88.
6 Luke xxiv. 49. John xv. 26; xvi.7. “Ὑ John xvi. 14. ΤΡ. xiv. 26.
® See the evidence in Humphry’s Introduction to the Acts, p. xix.
9. Acts x. 42. * Tb. ii. 17. 38. Cp. Matt. x. 20.
™ Tb. i. 8. 1 Matt. x. 20. Mark xiii. 11,
VOL. I.—PART II. c
ΧΧΥΪ INTRODUCTION TO
them witness, both with signs and wonders, and with divers miracles and gifts
of the Holy Ghost, according to His own will'?” Therefore we must look upward ;
and regarding the Apostles as taught by Christ, we may trace all these Apostolic
verities to the divine source and well-spring of all truth, Jesus Christ.
4. The foundation of Christianity is a belief in the Inspiration of Holy
Scripture. The public reception and reading of the New Testament as true and
inspired of God, is the strongest proof that can be desired of its Truth and
Inspiration. The Acts of the Apostles was so read and received, in the age in
which it was written; and since it is a true and inspired history, it is clear that
the Old Testament is true and divinely inspired. For Christ, speaking by His
Holy Apostles, every where appeals to the books of the Old Testament as the
lively oracles of God. He, by their hands, sets His divine seal on the Old Testa-
ment, and delivers it to the Christian Church, as the Word of God.
5. Another method in which Christ teaches the world by the agency of the
Apostles and apostolic men, in this book, is by interpreting the Old Testament.
Speaking by the mouth of St. Peter in the second chapter of the Acts, He enables
us to understand the prophecy of Joel, and to apply it to the effusion of the Holy
Ghost on the Day of Pentecost, as the last message of God to the world, before the
second coming of Christ’.
In various portions of the Acts He has given us a divine Commentary on the
Psalms of David, and has authorized and commanded ts to apply them to Himself.
He bids us see in the second Psalm a prophecy of the rage of the heathen, and the
vain imaginations of the people, the standing-up of the kings of the earth, and the
gathering together of the rulers against Himself*. He reveals to us in the six-
teenth Psalm a vision of His own Death and Resurrection and Session in glory ".
He teaches us that He Himself is that Prophet who was pre-announced by Moses °;
and that God had showed “by the mouth of all His Prophets that Christ should
suffer °.”
By the mouth of St. Stephen, who was full of the Holy Ghost’, Christ
Himself, our heavenly Teacher, propounds to us a pattern and model for the
interpretation of the Old Testament. He establishes the typical relation of Joseph
and of Moses to Himself*. By the mouth of St. Philip, He appropriates to Himself
the prophecy of the fifty-third chapter of Isaiah*, and condemns all who would
wrest it from Him. By the mouth of St. Paul, in the synagogue of Pisidia, He
reveals Himself again in the Psalms"; and shows by his mouth, and by that of
St. James in the Council of Jerusalem, that God pre-announced in the Old Testa-
ment the extension of His covenant to all nations in Christ ''.
Thus in this divine book, Christ, sitting in His chair of teaching in heaven,
has performed by the agency of the Apostles, inspired by the Holy Ghost Whom
He sent, a blessed work of Divine instruction, which has enabled us to see by its
1 Heb. ii. 8, 4. * Acts ii. 17—21. ? Ib. iv. 26—27.
4 Tb. ii. 80 ---85. * ΤΌ. iii. 22. 4 Ib. iii. 18.
ΤΟ Tb. vi. δ. 8. * Ib. vii. 9—44, ® ΤΌ. viii. 83.
” Ib. xiii. 88. M ΤΌ. xiii. 47; xv. 14.
THE ACTS OF THE APOSTLES. xxvii
glorious light the true meaning of the Old Testament. He is our Expositor, He
is our Commentator; He has given us, by Apostolic agency, a clue to the right
interpretation of its Types, and Histories, and Prophecies. He has delivered to
us from heaven a divine protest against that sceptical system of infidel exegesis,
which is rife in the present age, and which, with almost Titanic presumption,
would shake the foundations of heaven; which would undermine the groundwork
of the Genuineness and Authenticity, and Inspiration of Holy Writ; and would
take away from the Church the Prophecies of the Psalms and of Isaiah, and
despoil her of that heavenly inheritance which she has received through the
hands of the Apostles from Christ Himself.
6. Let us consider also that we owe our knowledge of the Gospel itself to
Christ teaching from heaven. He Himself wrote nothing; and no part of the New .
Testament was written by His Disciples while He was upon earth. None of them
were then capable of recording His words and actions. They often confess in the
Gospels that they did not understand His sayings, and that they were hid from
them '.
If, therefore, we were to confine ourselves to Christ’s teaching on ki we
should not have any New Testament.
It was not till He had ascended into heaven, and had sent the Holy Ghost to
teach His Apostles all things, and to bring to their remembrance whatever He had
said’, that they were qualified to write what they did. And therefore St. Peter
says, that they preached the Gospel unto men “with the Holy Ghost sent down
from heaven *.”
Thus, then, we receive the Gospel itself from the hand of Christ in heaven.
7. Another important respect in which Christ teaches the world by His
Apostles in this book is in Church-Regimen and Polity. It is recorded as a fruit
of the effusion of the Holy Ghost upon the primitive Church, that “all who believed
were baptized‘ ;” and “they continued stedfastly in the Apostles’ doctrine and
fellowship, and in breaking of bread” (that is, in the reception of the Holy
Eucharist), “and in prayers;” that is (as the original expresses it), in ¢he prayers
or public Liturgy of the Church. Here we see reflected, as in a mirror, a divine
image of Church-Communion. By it, Christ Himself instructs us, that the Chris-
tian life in the soul is begun by Him in Baptism, and is continually nourished by
Him in the Sacrament of the Lord’s Supper; and that they who have been
engrafted into His mystical Body must take care to maintain its Unity, and to
cherish their own spiritual life, by communicating with it in the profession of a true
faith, and by the reception of the means of grace in the public offices of religion.
He teaches us also in this book, that He has set apart certain persons as His
Ministers, for the dispensation of the Word and Sacraments; and that they who
desire to receive a blessing from Him, must seek for its bestowal by the agency of
those whom He has authorized and commissioned to convey it by that dispensation.
1 Mark ix. 82. Luke ii. 50; ix. 45; xviii. 84. * John xiv. 26.
> 1 Pet. i. 12. * Acts ii. 41.
cQ
XXViii INTRODUCTION TO
For example, we find in this book, that although He spoke to Cornelius by an
Angel, He commanded him by the voice of the Angel to send for St. Peter, in
order to hear the Word preached, and to be received into the Church by the
Ministry of man'. Similarly, though He called Saul by His own voice from
heaven, yet He commanded him to go into the city, “where it should be told him
what he must do’.” And He sent to him Ananias, who received him into the
Church by baptism‘, saying, “Now why tarriest thou? Arise, and be baptized,
and wash away thy sins, calling on the Name of the Lord ‘.”
8. Here, then, and in other places, He has shown the necessity of a Christian
Ministry; and He has also taught the world, what the due organization of that
Ministry is. As we have seen, He declared the continuity of the Apostolic office
_ by the election of Matthias; and He proclaimed the duty of extending it, by calling
Barnabas and Paul to the Apostleship*. He constituted Elders in every Church
by their hands‘. He instituted by the agency of the Apostles the Holy Order of
Deacons’. Thus He has delivered a divine exhortation from heaven to all
Churches, to take good heed to maintain the threefold Ministry of Bishops, Priests,
and Deacons; and to seek for His Blessing by a right use of that Ministry in
extending His Kingdom throughout the world.
All therefore who desire to have the blessing of Christ on their Missions at
home and abroad, may not seek for it by any novel and unauthorized agency, but
by the means which He has appointed for that end.
9. Again; by the practice of His Holy Apostles, as twice recorded in this
book *, He teaches from Heaven the use and necessity of the holy rite of
Confirmation. It is Christ Himself sitting in glory, who sheds forth the full
outpouring of the gift of the Holy Ghost, by the laying on of Apostolic hands on
those who have been baptized. It cannot rightly be alleged, that Confirmation is
less obligatory on Christians, because it was not instituted by Christ Himself on
earth. For, by reason of what Confirmation is, it could not have been instituted
by Christ while on earth. Confirmation is the appointed means for the plenary
effusion of the gift of the Holy Ghost on those who have been baptized. And that
gift could not be bestowed till after Christ’s Ascension. While He was upon
earth, “‘The Holy Spirit was not yet given, because Jesus was not yet glorified "."
The fact, that Confirmation was not instituted by Christ when on earth, is a
necessary consequence of the dignity of the gift bestowed in it; and is therefore
not a reason for its disparagement, but for its reverent use. Let no one therefore
despise what was administered by the holy Apostles, who were taught by Christ,
and inspired by the Holy Ghost; and was used by them for the conveyance of a
gift, not of partial and temporary use, but of universal need for all men in all
ages of the Church, the gift of the Holy Ghost. He who despises Confirmation,
despises not man, but God'*. He despises not the Apostles alone, but despises
? Acta x. 5. 48, and xi. 14. 3. Ib. ix. 6. ® Ib. ix. 18.
4 Ib. xxii. 16. 5 Ib. xiii. 2. 4 Ib. xiv. 23.
1 Ib. vi. 6. 5 Ib. viii. 14. 17; xix. 5, 6. 9. John vii. 89. 19. 1 Thess. iv. 8.
THE ACTS OF THE APOSTLES. xxix
Him Who said to the Apostles, ‘He that receiveth you receiveth Me', and He
that despiseth you despiseth Me’;” and he cannot be said to love the Lord Jesus;
and he incurs the penalty pronounced by the Holy Ghost Himself; “If any man
love not the Lord Jesus Christ, let him be Anathema Maranatha *.”
Consequently, since the administration of Confirmation is restricted to the
Apostolic Office of Bishops, it is the duty of every Church, and of every Christian,
to endeavour earnestly, that the Episcopate may be multiplied, so that no christian
soul, for which Christ shed His blood, may be defrauded of that portion of its spiritual
birthright which Christ Himself designs for it in the holy rite of Confirmation; and,
after it, in timely access to the Holy Communion.
10. Again. Christ has taught us by the agency of His Apostles, what is the
right mode of settling Controversies in the Church. By the Convention of the
Apostles and Presbyters to the Council of Jerusalem, as recorded in the fifteenth
chapter of the Acts of the Apostles, and by the Mission of Paul and Barnabas to
that Council, and by the part taken in it by St. Peter, St. James, and St. Paul,
Christ, Who guided them by His Spirit, declares from Heaven, that for the appeasing
of religious differences, men are not to resort to any one person, although he may
call himself infallible, nor are they to follow the wayward devices of their own
private imaginations; but that appeals are to be made to Synods of Bishops and
Presbyters, invoking the aid of the Holy Ghost, and grounding their decrees on
Holy Scripture; and that whatever, having been settled and promulgated by them,
regulating their proceedings by these principles, is received by the consentient
voice of Christendom, and takes root in the practice of the Universal Church, may
be deemed to be a true exposition of Scripture, and conformable to the mind of Christ. ©
11. Other things there are in the Constitution and Regimen of the Christian
Church, which are intimated in this book, and which may be ascribed to Christ
teaching from Heaven by means of His Apostles upon earth.
One of these is the sanctification of the First Day of the week,—the Christian
Sunday. Doubtless it is a part of positive Divine Law, dating from the Creation,
as revealed in the Old Testament, that one day in seven should be hallowed; and
by that Law, the day to be hallowed is the seventh day of the week. But that the
seventh-day Sabbath is now abrogated, and that the first day of the week is to be
hallowed in its stead, can hardly be proved by any, who do not take into con-
sideration Christ’s Teaching, as embodied in the practice of the Apostles, observing
as holy the first day of the week, instead of the seventh.
The Acts of the Apostles supplies the necessary connecting link in this argu-
ment. There it is said‘ that “upon the First Day of the week, when the disciples
came together to break bread,” that is, to receive the Holy Communion, “ Paul
preached unto them.” This passage is to be taken together with other intimations
in Holy Scripture, particularly the relation of Christ’s appearances to His Apostles
on this day, the day of His Resurrection "Ὁ, and the narrative of the sending of the
Holy Ghost from Heaven on this day‘, and the record of Christ’s revelation of
1 Matt. x. 40. 3 Luke x. 16. * 1 Cor. xvi. 22.
* Acts xx. 7. * John xx. 19. 26. 4 Acts ii. 1.
XXX INTRODUCTION TO
Himself to St. John in Patmos when in the Spirit on the Lord’s Day'. And these
intimations collectively will suffice to convince an unprejudiced person, that while
the sanctification of one day in seven still remains in full force, on its original
foundation of positive Divine Law from the beginning, the Day to be sanctified by
Christians is the First Day of the week. \
It may indeed be objected that such conclusions as these are collected rather
by probable inferences, than deduced directly by demonstrative proof. But perhaps
it may be replied, that our moral probation in this world consists in the trial of
our attention to such probabilities as these. They are the best tests of our
obedience; they prove its sensibility; they show, whether we are actuated only by
that servile fear, that does God’s bidding, when it is commanded to do so under
strong coercion and penal discipline; or whether we are animated by that clear-
sighted and cheerful spirit of filial love, which divines, and almost anticipates, our
heavenly Father’s desires, and hastes with angelic alacrity at the least signifi-
cation of His will.
These intimations therefore of the Will of Christ as to Christian Doctrine,
and Church Discipline, as displayed in the Acts of the Apostles, are of inestimable
value; they are not mere isolated incidents, and historical facts, limited in their
uses to any particular age or country; they are general types and divine precedents,
of universal application.
The Acts of the Apostles is a concise book, and it is an inspired book. In
its brief compass the Holy Ghost describes the operations of Christ, acting by His
Holy Apostles. It omits many things in their history which the world would
desire to know; and these omissions are eloquent proofs, that the actions of the
Apostles, which the Holy Spirit has not omitted, but has specially selected for
commemoration in this book, are of paramount importance. The omissions serve
to bring out in bolder relief, and in more salient prominence, the significance and
value of what is not omitted, but distinctly set down in writing by the dictation of
the Holy Spirit. The actions of the Apostles—or rather, the actions of Christ
operating by them—which are recorded in this book, are doubtless designed to be
patterns and examples for the faith and practice of the Church, in every country
and in every age. They are like beams of the Sun of Righteousness, drawn
together and concentrated in a brilliant focus, so that they may illumine the mind
of the Church in every hour of her existence.
_ Therefore we need not hesitate to say, that in the Acts of the Apostles the
Shepherd and Bishop of our souls’, Jesus Christ, is revealed to us as sitting in His
chair in His heavenly Cathedral, surrounded by His Angelic Hierarchy, and deli-
vering to all Christian Bishops and Pastors a divine Charge, a holy Pastoral, a
Symbol of Christian Doctrine, a Code of Ecclesiastical Polity, a Rule of Church
Discipline, a chart of Missionary enterprise, a system of Biblical Evidences and
Exegesis, for the perpetual instruction and regimen of every age and clime, even
till He comes again, to judge the Quick and Dead.
1 Rev. i. 10. " 1 Pet. ii. 25
THE ACTS OF THE APOSTLES. ΧΧΧῚ
VII. What benefits may we derive from this contemplation ?
First, the inestimable blessing of Unity. Christendom is rent by schisms.
Our own Country is distracted by religious Discord. Surely the time is come, that
we should seriously lay to heart the great dangers we are in by our unhappy
divisions. Surely the hour is arrived, that we should consider more carefully the
grounds of our differences, and meditate more earnestly on the sin of strife, and on
the blessedness of peace.
Among the means available for the appeasing of strife and recovery of unity,
none is more efficacious than this Divine Book, dictated by the Holy Spirit of Love;
in which He reveals His own mission from Christ, and displays to us Christ acting
and teaching by means of those who were sent by Him, and inspired by the Holy
Ghost.
Therefore in referring to what the Apostles taught, we are referring to Christ
Himself ; and all who love Him may do well to remember His own words, “If ye
love Me, keep My commandments ';” and “ Why call ye me Lord, Lord, and do not
the things that I say’.” It cannot consist with love to Christ, to slight any, even
the least, indications of His will, revealed in this book by the Holy Ghost.
Here is the true foundation of Apostolic Doctrine and Discipline. It rests on
a foundation which cannot be shaken; it is a House built upon the Rock, the Rock
of Ages, which is Christ.
Let us then consider, whether in this Divine Book we may not find a path of
unity, in which we may walk together as Brethren toward our heavenly home.
On the one hand, they who revere the doctrinal symbols and primitive
organization of the Church, and desire to restore and reinvigorate them, where-
soever they are decayed, and to propagate them where they are wanting, may be
invited to consider, whether, in endeavouring to attain this end, some among us
may not have placed the Church in too prominent an attitude, and in too inde-
pendent a position; and whether it be not our duty, to raise our eyes, and to
direct the eyes of others upward, from the Church upon earth to Jesus Christ
her Lord, acting and teaching in and by her from Heaven. The Holy Ghost
has taught us in this Divine Book not to rivet our minds even on the Apostles
themselves *; but to concentrate all our thoughts and affections on Him Who sent
them, and acts by them. Let us not regard the Church as separable from Christ ;
but ever think on her as dependent on Him, and as deriving all her grace and
virtue, all her authority and power, from Him alone. Let us not forget the words
of the Psalmist, speaking to her, the Queen at Christ’s right hand, and saying,
“ He is thy Lord God, and worship thou Him ‘.”
On the other hand, if we are tempted to think lightly of the Apostolic and
Primitive Church, if we are disposed to treat with indifference any of the specific
functions of the Christian Ministry, and its threefold orders, then let us pause and
consider, whether we have rightly conceived the question at issue; and whether,
? John xiv. 15. * Luke vi. 46.
3 See above, pp. xii, xiii. * Ps. xiv. 12.
xxxii INTRODUCTION TO
by such a temper of mind, we may not be doing grievous wrong—not to men—but
to Christ; to Christ our Lord and King, our Prophet and Priest, our Saviour and
our Judge, seated in heavenly glory and majesty at God’s right hand; to Christ,
vouchsafing to send ‘His Holy Spirit from Heaven to teach His Apostles, and to
guide them into all Truth';” and whether we may not be guilty of disobeying Him,
and of sinning against the Holy Ghost.
To think less of men, and to think more of God; to lift up our eyes from the
Church Militant on earth, to her Lord and Head triumphant in heaven,—this is
what the Holy Ghost teaches us in the Acts of the Apostles. Therefore it is that
He annexed it as a second volume to St. Luke’s Gospel, and joined both together
in one work ; revealing in the former, Christ acting and teaching on earth, and in
the latter, Christ acting and teaching in heaven. The Acts of the Apostles is the
Gospel-History of Christ, now reigning in glory.
VIII. The Notes, which are contained in the present Volume, have been
written with such persuasions as these.
They have also been dictated by a conviction, that the design of this Sacred
Book has not been clearly understood by some; and that it has not, in recent times,
nor perhaps even in ancient days, received that attention which it claims, and
which, if duly bestowed upon it, would do much to settle the controversies of
Christendom, and to advance the progress of the Gospel; and that the nearer the
end of earthly things approaches, the greater its uses will be.
Accordingly, from these considerations, the Plan of the Book has been dwelt
upon at large in the present Introduction.
The writer of these Notes cannot quit this subject, without an expression of
thankfulness to Almighty God, that He has preserved in England a Church, which
has not disqualified herself for interpreting the Acts of the Apostles.
One of the most painful feelings arising in the mind, from the perusal of
interpretations of the Acts of the Apostles by learned members of those religious
Communions, which have departed from the rule of primitive Christian Doctrine
and Discipline, is caused by distortions or disparagements of the Apostolic Prece-
dents recorded in this Book, and received and followed by the ancient Church.
By a dereliction of those Apostolic Precedents, those Communions have disabled
themselves for expounding the Acts of the Apostles. They cannot interpret this Book,
without, at the same time, pronouncing a sentence of condemnation on themselves.
From the infirmity of human nature, it is rather to be desired than expected,
that they should prefer to censure their own principles, rather than to misinterpret
that by which they are censured.
For this reason, the student of Scripture may need to be cautioned against
those expositions; which, as if by a judicial retribution, are too often blemished
by sceptical strictures on the History of the Acts, as well as by perversion of its
1 John xvi. 13.
THE ACTS OF THE APOSTLES. xxxili
teaching in matters of Christian Doctrine and Discipline, and by imputations of
errors to those Saints and Martyrs, who were inspired by the Holy Ghost’.
For this reason also, the English student of Holy Scripture, while he thankfully
avails himself of all the aids—critical, philological, historical, and antiquarian—
which the erudition of Protestant Germany has richly furnished,—may well be
thankful to the Great Head of the Church, that the principles of the English
Reformation were not innovating and revolutionary, but preservative and restora-
tive; and that God has raised up Expositors in England, inferior to none in wisdom
and learning, and placed on a sacred vantage-ground of sound Exposition, by the
principles and constitution of the Church, to which they have the happiness to
belong.
TX. In the Text of the present Edition of the Acts of the Apostles, more
deviations from the Textus Receptus will be found, than, within the same compass,
in the Edition of the Gospels. This is due to the fact, that there are many more
discrepancies in the Manuscripts’ of this Book, than of them, or of almost any
other Book of the New Testament.
The reader, however, will find satisfaction in observing, that scarcely any of
these variations affect the sense, in any perceptible degree; and that none in any
respect touches the substance of any Christian Doctrine*. And he may thence
derive an assurance, that while the collation of the vast variety of Manuscripts of
the New Testament, which are derived from all parts of the world, serves to establish
immovably the integrity of the Text of the Inspired Volume, and to confirm the
Truth of the Gospel; not one of that countless multitude has been found to invali-
date in the least degree any historical fact, or any doctrinal article on which the
Christian religion is founded, and our hope of salvation rests.
? For a specimen of this, the Reader may refer to the notes on the speech of St. Stephen, Acts vii.
* Particularly MS. Ὁ, i.e. the Codex Bezew or Cambridge Manuscript, on which see By. Mid-
dleton’s Remarks, Appendix to his Work on the Greek Article, pp. 649—669. Bornemann’s
edition of the Acts is based upon that MS. Some of its principal discrepancies may be seen in
Kichhorn’s Einleitung in d. N. T. ii. p. 87, Kuinoel, Prolegomena, ὃ 2.
* Except, perhaps, Acts xx. 18, and the question there is rather one of language than of
substance.
Cloisters, Westminster Abbey,
May 14, 1857.
VOL. 1.—PART I. d
aA τ
CHRONOLOGICAL SYNOPSIS
OF THE
EVENTS RELATED IN THE ACTS OF THE APOSTLES'.
In the examination of this subject it is to be remembered—
1. That the common era—Anno Domini—begins about four years too late. (See Note on
Matt. ii. 20.)
2. That our Blessed Lord’s ministry, which began when He was thirty years of age (see
Note on Luke iii. 23), and which seems to have lasted three years and a half (see on John
v. 1), and which terminated at a Passover, commenced probably in the Autumn of a.p. 26,
and ended at the Passover in a.p. 30. (See Note on John i. 14, and vii. 2; and ep. Africanus,
Chronogr. Routh, R.S. ii. 187—190. Clinton, Fasti Rom. p. 14.)
3. That our Blessed Lord and Saviour was crucified on the 15th of Nisan, a.p. 30, that His
Resurrection was on the 17th of Nisan of that year, and that the Ascension was forty days
afterwards, and that the Day of Pentecost on which the Holy Spirit descended, was on a
Sunday, the Seventh Lord’s Day after that on which He rose from the Dead. (See Note on
Acts ii. 1.)
4. That the only date in the history of the Acts of the Apostles which can be fixed with
absolute certainty, is that of the death of Herod Agrippa at Cesarea, described in Acts xii.
20—22; and that the determination of other points in the Chronology of the earlier portion of
the Acts depends mainly on the date of this event.
It appears from Josephus (Ant. xix. 8. 2) that Herod Agrippa was made King of Judza
and Samaria by the Emperor Claudius on his accession, which took place early in the year
A.D. 41 (his predecessor, Caligula, having been murdered on the 24th of January in that year),
and that Agrippa died soon after the completion of the third year of his reign (Bell. Jud. ii.
11.6). His death therefore took place a.p. 44, and it appears from the Acts (xii. 3) that it
was after a Passover.
Besides, Josephus informs us (Ant. xxiii. 6. 10) that Herod Agrippa had been appointed
by the predecessor of Claudius, Caligula, to the Tetrarchies of Philip and Lysanias, soon after
his accession, which was in the month of March, a.p. 37 (Dio, lviii. 639. Basnage, Annales i,
p. 458. Clinton, F. R. p. 28). And it is stated by Josephus (Ant. xix. 8. 2) that Herod
Agrippa died in the seventh year of his government, dating from that appointment by Caligula,
early in a.p.37. And thus we are brought again to a.p. 44, as the year of Herod's death.
5. Thus we have two limits in the history of the Acts, an anterior limit, or terminus ἃ quo,
in our Lord’s Ascension and the descent of the Holy Spirit in the Spring of a.p. 30, and a
posterior limit, or terminus ad quem, in the Spring or Summer of a.p. 44, the date of Herod’s
1 The principal works on this subject are those of Josephus, recent times, those of Anger, A. de temporum in Actis ratione,
Eusebius, Hist. Eccles. and Chronicon (Venet. 2 vols. 4to. Lips. 1833; Birks, Greswell, Lewin, Conybeare and Hovw-
1818), Prosper Aquitanus, Cbronicon (Bassani, 1782), Bishop son, Winer, B. W. B. Art. Paulus; Clinton’s Fasti Romani,
Pearson, Tillemont, Basnage, Lardner, and Paley, specified Oxford, 1845, and Wieseler, Chronologie des Apostolischen
in the List of Authors prefixed to this volume; and in more Zeitalters, Gutting. 1848.
CHRONOLOGICAL SYNOPSIS. XXXV
death. And in this interval of fourteen years are to be arranged the events recorded in the
first twelve chapters of the Acts of the Apostles.
6. Another note of time is furnished by notices in the history of St. Paul, as narrated by
himself in the first and second chapters of his Epistle to the Galatians.
In order to show that his preaching was not derived from men, but by revelation from
Christ Himself, he there relates (Gal. i. 18) that he had no intercourse with the other
Apostles, which could have imparted to him the knowledge he possessed ; and that it was not
till three years after his conversion that he went up to Jerusalem from Damascus to see Peter,
and that he remained there only fifteen days, and thence went into Syria and Cilicia
(Gal. i. 21).
He adds, that fourteen years afterwards he went again up to Jerusalem with Barnabas,
and took Titus with him.
It has been doubted, whether these fourteen years are to be dated from his conversion, or
from the expiration of the three years mentioned previously in Gal. i. 18.
On the whole, it seems most probable that the fourteen years are to be dated from the
short visit to Jerusalem, and the journey thence to Tarsus at the end of those three years.
For it is observable that in Gal. i. 18, the Apostle says, ἔπειτα, μετὰ ὄτη τρία, i.e. then, after
three years from my conversion. But in Gal. ii. 1, he says, ἔπειτα διὰ δεκατεσσάρων
ἐτῶν πάλιν ἀνέβην, i.e. having passed through an interval of fourteen years, from the last
named date, I went up again to Jerusalem ’.
This visit was most probably the same as that described in Acts xv. 2—22, when St. Paul
was sent from Antioch to the Councit of JERusaLem (ep. Bede in Act. xv. Davidson, ii.
112—122. Howson, i. p. 5839—547). It is true that St. Paul had been at Jerusalem some
little time before that visit; but he had only gone to the Elders with alms (xi. 30; xii. 25),
and he had no occasion to refer to this visit, in his Epistle to the Galatians. Besides, he says
that in the visit which he is mentioning in his Epistle to the Galatians, he had recounted
to the Apostles what he had been preaching to the Gentiles (Gal. ii. 2). But such an
assertion as that is wholly inapplicable to the short visit mentioned in Acts xi. 30; xii. 25, on
which he went up with alms to Jerusalem, and when he had not as yet been even ordained to
preach to the Gentiles*. (See Note on Acts xiii. 1, 2.)
But in writing to the Galatians, concerning his intercourse with the other Apostles,
he could not omit to notice the visit, which he made soon afterwards to Jerusalem, (viz.) that
described in Acts xv. 2—22, when he went up to the Apostles and Elders assembled in
Council there, to discuss a question in which St. Paul had a personal and official concern.
Hence it would seem, that the Council of Jerusalem was held about seventeen years after the
Conversion of St. Paul.
This conclusion cannot be regarded as more than an approximation to the truth, because
it depends on the two passages above cited, where St. Paul speaks of years, which may
be either complete years, or only, according to the Jewish method of reckoning, current
years.
7. Another chronological clue seems to be supplied by the mention of the circumstances
of St. Paul’s escape from Damascus after his Conversion (ix. 25). It appears from 2 Cor.
xi. 32, 33, where St. Paul himself is describing that escape, that the city of Damascus had then
fallen into the hands of Aretas, King of part of Arabia Petreea, who had appointed an
Ethnarch there.
In looking for a season when such a remarkable incident was likely to have occurred, we
find none more probable than that in which Aretas had defeated the forces of Herod Antipas,
2 Bishop Pearson, indeed, adage! p- 379, that the ἔπειτα
(in Gal. ii. 1) must be deduced from the conversion, and not
from the end of the three years, because another ἔπειτα heals
venes ini. 21. But perhaps this circumstance ma
alleged as an argument in favour of what is said heim
it is evident that the second ἔπειτα in i. 21, which pales
the visit of fifteen days to Jerusalem, and the journey thence
to Tarsus, is dated from the first ἔπειτα, which specifies the
end of the three years; and so it seems the third ἔπειτα is to
be dated from the second.
5 Bede says in Act. xiii., ‘‘ Videtur Paulus xiii° post Domini
passionem anno Apostolatum cum Barnabi accepisse xiv‘,
autem anno ad Gentium ser δ τίσ ἃ profectus est. Nee
Historia Ecclesiastica repugnat, docens postolis esse preecep-
tum ut duodecim annis preedicarent in Judsed.””
d2
my
XXXvi CHRONOLOGICAL SYNOPSIS.
to whom he had long been hostile, on account of Herod’s ill-treatment of his daughter, whom
he had abandoned for Herodias. (Joseph. Ant. xviii. 5.1. Matt. xiv. 1—13.) Herod Antipas
being defeated (late in a.p. 36), appealed for succour to the Emperor Tiberius, who com-
manded Vitellius, then President of Syria, to declare war against Aretas. (Joseph. Ant.
xviii. 5. 1.) But soon after, Tiberius died (March, a.p. 37), and Vitellius drew off his forces,
and went to Rome. (See Notes on ix. 2 and 24.)
It seems probable, that Aretas availed himself of the favourable opportunity thus presented
for occupying the city of Damascus.
This occupation would be only of short duration. Caligula interfered in the affairs of
Arabia, in the second year of his reign (Dio, lix. 9), and would hardly have allowed Aretas to
retain what he had usurped. If these calculations are just, the date of St. Paul's Conversion
would be a.p. 34.
It may be remarked, that the Jews do not seem to have had the same power of per-
secuting the Christians at Damascus when St. Paul escaped from that city, as they had when
he came down from Jerusalem with a commission from the High Priest. (Acts ix. 1—14;
xxvi. 11.) But now the Jews lie in wait for him, and endeavour to destroy him by the
permission and agency of the Ethnarch of Aretas. (Acts ix. 23. 2 Cor. xi. 832.) The occu-
pation of Damascus by Aretas seems therefore to have been after his Conversion.
8. Another note of time may be derived from Acts ix. 31, where it is related that “all the
Churches in Judza, and Galilee, and Samaria had rest, and walking in the fear of the Lord and
the comfort of the Holy Ghost were multiplied.”
The Christians had nothing to fear at that time from the Romans. Their persecutions
were from the Jews; and if the Churches had rest, it was not to be ascribed to any cessation
of desire, but to a suspension of power or opportunity on the part of the Jews to persecute
them.
It has been suggested by Basnage, ad a.p. 40, Lardner (i. 55; iii. 252), and others (see
Note on Acts ix. 31), that this “rest of the Churches” was due to the alarm in which the
Jews themselves were, on account of the command given by the Emperor Caligula, to the
President of Syria, Petronius, in a.p. 39, to set up the Imperial Statue in the Temple at
Jerusalem. (Joseph. Bell. Jud. ii. 10. 1. Ant. xviii. 8. 2. Philo, Legat. 31.)
It was not till the death of Caligula and the accession of Claudius, 24th Jan. a.p. 41, that
the Jews were relieved from this panic. And soon after that, Herod Agrippa, the person who
had showed his zeal for the Jews by interceding with Caligula for a revocation of this command
(Joseph. Ant. xviii. 8. 7. Philo, Leg. 35), “stretched forth his hands to vex certain of the
Church, and killed James the brother of John with the sword; and because he saw it pleased
the Jews, he proceeded to take Peter also.” (Acts xii. 1.)
This Rest of the Churches cannot have commenced till after St. Paul's visit to Jerusalem,
for then a persecution was going on, to which he was exposed. (Acts ix. 26—31.) Besides,
when Paul came to Jerusalem, Peter was there; but during the Rest, Peter was absent from
Jerusalem on a Missionary Tour. (Acts ix. 31—43; ep. Lardner, iii. 253.)
9. Certain notes of duration are set down in the Acts (viz.) :—
(1) After St. Paul's first visit of fifteen days to Jerusalem and his journey to Cilicia
(Gal. i. 18—23. Acts ix. 30; xi. 25), and his intercourse with Barnabas, who brought him
from Tarsus to Antioch, he remains with Barnabas a whole year at Antioch, where the
Disciples are first called Christians (xi. 25—27).
(2) Paul and Barnabas, after their first Missionary Journey, returned to the Syrian
Antioch, and remained no emall time there (διέτριβον χρόνον οὐκ ὀλύγον) with the Disciples
(xiv. 28).
(3) After their return from the Council of Jerusalem to Antioch they again tarried there
(διέτριβον, xv. 35).
(4) St. Paul, in his second Missionary Journey, came through Asia Minor and Mace-
donia into Achaia (Acts xvi. xvii.), and remained at Corinth a year and six months (ἐκάθισε
ἐνιαυτὸν καὶ μῆνας ἕξ, xviii. 11).
(5) From Cenchrer, the eastern port of Corinth, he set sail for Ephesus, where he
CHRONOLOGICAL SYNOPSIS. XXXvii
remained only a short time, being desirous of being at Jerusalem for the feast (xviii. 19—21),
probably Pentecost.
(6) After a short visit to Jerusalem he returned to Ephesus, where he spent three years
(xx. 81).
(7) After these three years he went again to Macedonia (xx. 1), and came into Hellas,
and spent there three months (xx. 3).
He then went back through Macedonia, came to Philippi (xx. 6), where he spent Laster,
and passed by Troas (xx. 6—12) and Miletus (xx. 15) to Ceesarea and Jerusalem, where he
had not been for several years (δι᾿ ἐτῶν πλειόνων, xxiv. 17), and where he had desired to be at
the feast of Pentecost.
(8) He was arrested in the Temple by the Jews, and was sent for safety to Caesarea ; and
he was detained there in “ custodia libera” two years by Felix, who (xxiv. 27) had been governor
for many years (ἐκ πολλῶν ἐτῶν, xxiv. 10), and is succeeded in the procuratorship by Festus,
who sends St. Paul by sea toward Rome.
(9) After his shipwreck in the Mediterranean, St. Paul remains during the winter at
Malta; and after three months he sets sail again “in a ship which had wintered in the island”
(xxviii. 11).
(10) He remains at Rome #00 whole years (διετίαν ὅλην, xxviii. 30).
(11) It is evident from St. Luke’s narrative that St. Paul arrived at Rome in the Spring
of the year after the succession of Festus to the Procuratorship in the room of Felix ;
What year was that?!
(J) Felix was Procurator of Judea in a.p. 52‘; and he had been many years (ἐκ πολλῶν
ἐτῶν) Procurator when Paul pleaded before him at Ceesarea. (Acts xxiv. 10.)
(2) Felix, when recalled, was saved from the punishment due to his misgovernment by
the influence of his brother Pallas with the Emperor Nero. (Joseph. Ant. xx. 8,9.) Pallas
was put to death by Nero a.p. 62; and Nero was suspected of having poisoned him. (Tacit.
Ann. xiv. 65.)
(3) St. Paul, when brought a prisoner to Rome, was delivered into the charge of the
prefect of the pretorian guard (τῷ στρατοπεδάρχῃ, Acts xxviii. 16). It seems then that there
was only one prefect at that time.
But after the death of Burrhus, who was prefect till February, a.p. 62, when he died
(Tacit. Ann. xiv. 51. Clinton, F. R. p. 44. Wieseler, p. 83), there were two prefects. See
Bp. Pearson, ii. 389, and Wieseler, p. 86.
(4) Josephus relates (Ant. xx. 8. 11), that a dispute arose between the Jews and Festus
the Procurator, and that they sent a deputation to Rome, where their cause was favoured by
Poppeea, the wife of Nero. This could not have been before a.p. 62, when Poppa became
his wife. (Tacit. Ann. xiv. 49. Sueton. Ner. 35.) But some time may have elapsed after the
appointment of Festus, before the dispute could have arisen, and the deputation have proceeded
to Rome and have gained the favourable notice of Poppa.
(5) Josephus also states (Vit. 3) that he himself went to Rome to intercede for some
Jewish Priests whom Feliz had sent there before his removal -from the procuratorship.
Josephus arrived at Rome a.p. 63 (Vit. 1). From his narrative it appears that they had
been some time in detention at Rome, and that he engaged the interest of Poppa in their
favour.
(6) Eusebius says (H. E. ii. 23) that James, the Bishop of Jerusalem, was martyred by
the Jews at Jerusalem, because they were disappointed by the escape of St. Paul from their
hands. The martyrdom of St. James took place at the Passover, a.p. 62. (Huseb. ii. 23.
Joseph. Ant. xx. 9.1.) It appears that Festus the Procurator had recently died, and that his
4 It is said by Wieseler, p. 67, and others, that Felix was ment of Agrippa to the tetrarchy of arg which took place
appointed by Claudius in the thirteenth year of his reign, i.e. early in a.p. 53. The appointment of Felix is placed still
after Jan. 24, a.p. 53; and this is inferred by him from earlier by Tacitus, Ann. xii. 54, “Pallas jampridem Judem
Josephus, Ant. xx. 7. 1, δωδέκατον Eros ἤδη ἐκπληρωκώς. impositus.’’ Cp. Lewin, p. 1080, and Eusebius (Chron. ii.
But Josephus applies these words to the appointment of p. 271) assigns it to the eleventh year of Claudius, i.e. a.p. δ].
Asrippa, and κοΐ of Feliz. It aj from that passage, Clinton (Fasti Rom. pp. 34—36) is “ ing of an earlier
from Bell. Jud. ii. 12. , that Felix ‘elix was appointed Pro- car a appointment of
pa before, though probably not long before, the appoint-
XXXViii CHRONOLOGICAL SYNOPSIS.
successor had not arrived; and that Ananus the High Priest, who was a Sadducee, and of a
cruel temper, and his adherents, took advantage of this interval to destroy St. James and
others. (Joseph. Ant. xx. 9.1.) St. Paul's arrival at Rome would therefore have been before—
but not long before—that time.
(7) On the whole, therefore, it seems most probable that Festus succeeded Felix in the
Spring or Summer of Α.}. 60, and that St. Paul’s arrival at Rome is to be placed in the Spring
of a.p. 61, and that he remained at Rome till the Spring of a.p. 63. Lardner (iii. 279) says,
“Paul came to Jerusalem at the Feast of Pentecost, a.p. 58, and was sent away to Rome at
the end of a.p. 60,” and he is followed by Wieseler, 66—-80. Winer, R. W. B. i. p. 368. Birks,
Horee Apostolic, pp. 167—182. Howson, ii. 669—672. Hackett, p. 15.
From the above premises we arrive at these chronological results, which may be arranged
as probable in the following order :—
CHRONOLOGICAL TABLE.
A.D.
30. The Crucifixion of Ohrist, on the 15th Nisan, probably April 7th.
His Ascension, probably on the 18th May.
The Descent of the Holy Spirit, probably on the 27th May.
31—32. The Events described in Chapters iii.—vi. of the Acts.
33. St. Stephen’s Martyrdom (Acts vii.). Saul was then a νεανίας (vii. 58).
St. Philip’s Missionary Journey (Acts viii. 5—40).
St. Peter and St. John at Samaria. Simon Magus (Acts viii. 14—24).
84. St. Paul’s Conversion (ix. 1— 25).
Retires to Arabia (Gal. i. 17).
36. Pontius Pilate is recalled from his procuratorship in Judea (Joseph. Ant. xviii. 4. 2).
Damascus occupied by Aretas, who appoints an Ethnarch there.
37. ‘ After many days’ (ix. 23), St. Paul escapes from Damascus.
Goes up to Jerusalem; where he remains fifteen days, and sees Peter and John (Gal.
1. 18, 19. Acts ix. 26, 27); and
Disputes with the Grecians ;
Sent to Tarsus (ix. 30).
The Emperor Tiberius dies 16th March, and
Caligula succeeds.
38—41. Rest of the Churches (Acts ix. 31).
St. Peter's Missionary Journey (ix. 32—43).
Tarries at Joppa many days (ix. 43).
Conversion of Cornelius (x. 1—48).
41, The Emperor Caligula dies 24th January, and is succeeded by Claudius.
43. Euodius, first Bishop of Antioch (Huseb. Chron. ii. p. 269. Clinton, F. R. App. ii.
p. 548).
The Disciples called Caristians at Antioch (Acts xi. 26).
44, James the brother of John is killed with the sword (Acts xii. 2), and
Peter is imprisoned by Herod Agrippa, before Easter (xii. 4). Peter is delivered ;
and
Herod is smitten by an Angel, and dies at Ceesarea (xii. 23).
Peter retires from Jerusalem (xii. 17).
Paul and Barnabas having been deputed by the Christians at Antioch (xi. 27—30) to
bring supplies to the Brethren in Judsea, on account of the anticipation of the
famine foretold by Agabus, which “came to pass in the reign of Claudius
Cesar” (xi. 28), i.e. after January, a.p. 41, return from Jerusalem to Antioch,
with John Mark, who was connected with Peter (xii. 12), and with Barnabas.
(See on xv. 39.)
A.D.
45.
49.
50, 51.
CHRONOLOGICAL SYNOPSIS. XXxix
Ordination of St. Paul and Barnabas, at Antioch, to the Apostleship of the Gentiles.
(See on xiii. 1.)
Their first Missionary Journey to Cyprus (Paphos), and Pisidia, and Perga in
Pamphylia (xiii. 4—13), whence Mark returns to Jerusalem. They visit Antioch
of Pisidia, Iconium, Lystra; return to Perga and Pamphylia, and thence to
Antioch, where they remain a considerable time with the disciples.
A Controversy arises at Antioch concerning the obligation of the Ceremonial Law
(xv. 1, 2).
Paul and Barnabas, and some others, are deputed to go from Antioch to Jerusalem,
“to the Apostles and Elders,” concerning this matter (xv. 2, 3).
Council of Jerusalem (xv. 6—29).
Paul and Barnabas return to Antioch, where they remain some time (xv. 35, 36).
᾿ Their παροξυσμός (xv. 39).
52—54.
54.
57.
58,
Paul takes Silas (xv. 40) on his second Missionary Journey, and afterwards Timothy
also at Lystra (xvi. 1).
Passes through Phrygia and Galatia to Troas (xvi. 6.8). Thence crosses over to
Philippi (xvi. 12), and Thessalonica (xvii. 1), and Berea (xvii. 10); thence to
Athens (xvii. 15) and
Corinth, where Paul spends a year and six months (xviii. 1. 11).
Aquila and Priscilla come to Corinth.
Epistles to the Thessalonians.
Sets sail from Cenchree in the Spring for Ephesus, on his way to Jerusalem, for the
feast, probably Pentecost (xviii. 18, 19).
After a short visit at Jerusalem (xviii. 21),
St. Paul returns to Ephesus; where he spends three years (xx. 31)—three months
in the Synagogue, and #20 years in the School of Tyrannus (xix. 8—10).
The Emperor Claudius dies (13th October), and Nero succeeds.
First Epistle to the Corinthians.
St. Paul, after three years’ stay at Ephesus, quits it for Macedonia (xx. 1).
Second Epistle to the Corinthians.
Comes into Hellas, and spends three months there (xx. 3).
Epistle to the Romans, written at Corinth or Cenchree.
Returns to Macedonia in the Spring, and arrives at Philippi for Easter (xx. 6).
Passes over to Troas (xx. 6). Touches at Miletus (xx. 17) and Tyre (xxi. 3), and
lands at Ceesarea (xxi. 8).
Comes to Jerusalem, after several years (xxiv. 17), for the Feast of Pentecost (xx. 16;
xxi. 17).
Is arrested at Jerusalem in the Temple (xxi. 28).
Is conveyed to Caesarea (xxiii. 23—33).
. Remains two years in detention at Ceesarea (xxiv. 27).
Is sent by Festus, in the Autumn of a.p. 60, by sea toward Rome (xxvii. 1).
Winters at Malta (xxviii. 11).
Spring: arrives at Rome.
Martyrdom of St. James the Bishop of Jerusalem, at the Passover.
St. Paul is at Rome, where he writes Epistles to the Ephesians, Colossians, and
Philippians, and perhaps to Philemon, in which he calls himself “ Paul the Aged”
(Phil. 9. See above on a.p. 33).
Ts detained at Rome till the Spring of a.p. 63 (xxviii. 30); where the History of the
“ Acts of the ApostLEs” concludes.
CHRONOLOGICAL SYNOPSIS.
xl
The Contemporary CHronotocy of the Emperors of Rome, the Presidents of Syria, the
Procurators of Judea, and the ds Priests of Jerusalem, may be exhibited in the following
TasLe’.
A.D. Emperor President of Syria. Procurator of Judeea. High Priest.
30. | Tiberius, since a.p.| . . . . =. =. =. « ~ | Pontius Pilate from a.p. 26 or | Caiaphas, since a.p. 25.
14, Aug. 19 27 (Jos. Ant. xviii. 4. 2).
84.ὄ ee er Ὁ. Vitellius (Joseph. Ant.|. . . 2. 2 2 ew ee ae ae et ae ee
xviii. 4. 4. Tacit. Ann.
vi. 27).
86.. a ρ Pontius Pilate recalled (7005. 1 . «© «2 + 2 ee
on aret eA):
37. | Caligula succeeds ὩΣ | Cmaien Reema UE Ye
March 16.
ΟΣ αν Rhea
(Jos. Ant. xviii. 4. 3).
89. |. 6 ew + «| Petronius (Joseph. Ant. ὅν δὲν ᾧ Sec ae ὦ Theophilus, son of Ananus
xviii. 8. 2). (Jos. Ant. xviii. 5. 3).
41 ClaudiussucceedsJan.| . . . . . . se Sa alc ica i Rae Me
Ὥ
42. . 7 . | Vibius Marsus (Ant. xix. bs τὸ ἢν a os is Simon, son of Boéthus
6. 4). (Joseph. Ant. xix. 6. 2).
Matthias, son of Annas
(Ant. xix. 6. 4).
45. Iles Sop Sh sees Seite et ει ete Sy ὡς, ota ete: ἀν“ Bt So τν τῷ + « « « «| Elionseus, son of
|, (Ant. xix. 8. 1).
4. |. . we oo C. Cassius Longinus (Ant. | Cuspius Fadus (Ant. xix.11.2;/ . . .- 2... e
xx. 1. 1). xx. 5. 1).
δι, }}ς SPEER Rice 7 elt webs cas ar οὶ ge Herod, King of Chalcis, obtains | Joseph, son of Cami (Ant.
from Claudius the appoint- xx. 1. 3).
ment of the High Priests, and
the charge the Temple
(Ant, xx. 1. δ).
46. [6 ee ew ww ef ew ww ww νὸν. Tiberius Alexander (Ant.xx.5.| . . 2 2 ee ee
2).
47. |. ei ..|. owe ° . | Ventidius Cumanus (Ant. xx. | Ananias, son of Nebedzeus,
5.2). Herod, King of Chal- appointed by H
cis, dies, is succeeded by his King of Chalcis (Ant.
is nephew, Herod Agrippa II. xx. 5. 1).
49. |. . . . « - « «| Titus Ummidius Quadratus ΑΕ se τος Cee es πὰ ὅπλ cep 8
(Ant. xx. 6.2. B. J. ii.
12. 5).
53. . ee ὩΣ τὸς φρο cay a ed al “a's cos oat Felix (Ant. xx. 7. 1). Hzrnop | . oar δ ἠὲ
Acairpa II., who had been
King of Chalcis since a.p.
48, and had the charge of the
Temple and the appointment
of the High Priests, and was
advanced, about the close of
A.D. 52, to the Tetrarchies of
Philip and Lysanias, with the
title of King (Ant. x. 7.1.
B. J. ii. 12. 8; iii. 8. δ).
δά. | NerosucceedsOct.13.{. ......-. ie Booval δι SP ον We. ν φρο ὦ ὡς
ὅ9. δὴ ΩΣ τ tek τὰ «ἢ δ ἀκ ὧν Ὦ ἃ ἡ ἢ $8, ah. De at “ar an oe Herod Agrippa appoints
Ishmael, son of Phabi
(Ant. xx. 8. 8).
60. + « + «© « « «| Domitius Corbulo Ἐπ aaa ie cola ea a Sas Soe ον
6]. |. 2 «ew ww ew δ ὑ 2 - « | Festus dies. The province with- Agrippe tarot Joseph,
out a procurator. ed Cabi, son of
fuinsou' (Anke xe. 8. 11).
(> mer eae ee ae ee a (ee ἀρ ὦ ary ie aids Ananus (xx. 9. 1).
[SO se ee 6 6 ee « «| Jesus, son of Damneeus
(xx. 9. 1).
1 See Zeittafeln in Winer, B. W. B. ii. p. 763. Wieseler, p.694. Lewin, pp. 1022—1107, and Alford, Proleg. pp.
CHRONOLOGICAL SYNOPSIS. xli
Inferences deducible from the preceding Curonotocicat Synopsis and Taste.
The consideration of the results represented above may suggest the following reflection :—
1, The Times and Numbers which are recited in Holy Scripture, and which serve as
landmarks of Sacred History, seem to be regulated by certain laws.
For example, the periods of Forty Days and Forty Years recur frequently in Holy
Scripture as Times of Probation. (See Numb. xiv. 33; xxxii. 13. Ps. xcv. 10. Heb. iii.
9. 17, and Notes on Acts i. 3; vii. 23.)
2. If the dates assigned in the above Table are correct, it appears that the period
of probation which was allowed to the city Jerusalem after the crucifixion of Christ was Forty
Years ; i. 6. from a.D. 80 to a.p. 70, when it was taken by the Romans and the Temple was
destroyed.
’ This result being consistent with the general dealings of Divine Providence with His
people, confirms the conclusion stated in the Table.
3. St. Luke’s work is divided into two parts, viz. :
1. his Gospel.
2. the Acts of the Apostles.
If the dates specified above are correct, then the Ascension of Christ, with which St. Luke’s
Gospel ends, and the Book of the Acts begins, stands at the middle point between both; and
each portion of St. Luke’s work records the events of about Thirty-three Years.
4. It is related in Holy Scripture of King David, the type of Christ, that he reigned forty
years ; seven, or seven and a half, in Hebron, and thirty and three years in Jerusalem over
all Israel and Judah. (2 Sam. v. 4, 5. 1 Chron. xxix. 27.)
Perhaps these times may be typical of Christ's kingdom after His Ascension; at first
limited to the literal Israel, and then, in the eighth year after the Ascension, extended, in the
Conversion of Cornelius, to all Nations.
David reigns forty years; and Solomon, the peaceful, also a type of Christ, succeeds, who
builds the Temple, the figure of the Church.
In the fortieth year after the Ascension of Christ, the literal Temple is destroyed; but
this destruction of the material fabric conduced to the construction of the spiritual; the
demolition of the Temple was the building-up of the Church. It weaned the hearts of the
people of God from the earthly Jerusalem, and raised their eyes to the graces and glories
of the heavenly, which is the Mother of us all. (Gal. iv. 26.) It tended to unite both Jew and
Gentile in Christ and His Church ; and thus the forty years led to a peaceful union of all the
people of God under the divine Son of David, the true Solomon, the Prince of Peace.
5. The number seven generally introduces in Scripture a period of Rest after toil and
affliction. (See on Matt. i. 17; xxvii. 52. 62. Luke xxiii. 56.)
In looking at the Chronological Table of the History of the Acts we find,
(1) The first seventh year, i.e. a.p. 37, marked by the “‘ Rest of the Churches.”
(2) The second, or fourteenth year (i.e. a.D. 44), distinguished by another Rest, after the
death of Herod Agrippa I. (See Acts xii. 24.)
(3) The third septennium, a.p. 51, by Rest after controversy (xv. 23—30; xvi. 4, 5).
All these periods of seven are marked in the history by what may be called sabbatical
sentences, expressive of Rest after labour and suffering. Sce ix. 31; xii. 24; xv. 31;
xvi. 5.
Such analogies as these will appear more or less worthy of notice to the reader, accord-
ingly as he is disposed to attach more or less importance to a subject which has hitherto
received little consideration in modern times, viz. the significance of periods of time in Sacred
History. In the present state of our knowledge in this respect, it would be rash to build any
thing upon them as a foundation; but the observation of them, if otherwise deducible by
reasoning, may be confirmatory of the results to which that reasoning leads; and may perhaps
induce others to pursue the inquiry further, which, while it demands patience of investigation,
VOL. I.—PART I. e
xlii ANCIENT GREEK MANUSCRIPTS ΙΝ UNCIAL LETTERS.
and soberness of deliberation, and diffidence in stating its results, has so much to commend it
to the thoughtful student of Scripture, in the records of Inspiration, and in the testimony of
Christian Antiquity, that it will not be lightly set aside by any who desire to understand the
“ὁ whole counsel of God.” ;
ANCIENT GREEK MANUSCRIPTS, IN UNCIAL LETTERS,
CONTAINING
THE ACTS OF THE APOSTLES.
A Alexandrine, of 1Vth or Vth century, in British Museum, London; a facsimile pub-
lished by C. G. Woide, Lond. 1786. Folio.
B Vatican, of IVth or Vth century; in the Vatican at Rome, No. 1209. No accurate
collation yet published. A transcript has been printed, but not published, by Car-
dinal Mai’. Cp. Tregelles, p. 156.
Codex Ephraem Syri rescriptus (Palimpsest), in Imperial Library at Paris. Num. 9.
Published by Constantine Tischendorf, Lips. 1843.
Codex Beze, Greek and Latin, of VIth or VIIth century ?; in the University Library
at Cambridge. A facsimile published by Kipling, Cantabr. 1793. Folio.
Laudianus, Greek and Latin, of VIth or VIIth century; in the Bodleian Library at
Oxford ; originally from Sardinia. Published by Hearne, Oxon. 1715.
Coislimanus; VIIth century; published by Tischendorf, Monumenta Sacra, p. 404.
Angelica Bibliothece, at Rome, I Xth century.
Mutinensis, [Xth century.
πῶ" ew a
In the Acts of the Apostles
A is complete.
B is complete.
C contains only some portions, viz. :
Chap. i. 2—iv. 3.
v. 35—x. 42.
xiii. 1—xvi. 36.
xx. 10—xxi. 30.
xxii, 21—xxiii. 18.
xxiv, 15—xxvi. 19.
xxvii. 16—xxviii. 4.
1 “ Monstravit mihi,” says Tischendorf, N. T., p. lviil., Que editio, brevi proditura quamquam non erit ejus-
“‘ Angelus Mai anno 1843, volumina impressa E aows id quo- modi ut ipsum icem sccuratissimé exprimst, magnoperé
rum qustuor Vetus quinto Novam continetur Testamentum. tamen varias Codicis lectiones supplebit.
ANCIENT GREEK MANUSCRIPTS IN UNCIAL LETTERS. © xiii
D is defective, as follows:
From viii. 29—x. 14.
xxi. 2—xxi. 10.
xxi, 15—xxi. 19.
xxii. 10—xxii. 20.
xxii. 29 to end.
E is defective, as follows :
From xxvi. 29— xxviii. 26.
F contains only some portions :
iv. 33, 34.
ix, 24, 25.
x. 13. 15.
xxii. 22.
G begins at viii. 10, and is thence complete to the end.
H contains only some portions :
v. 28—ix. 38.
x. 19—xiii. 36.
xiv. 3 to end; the portion after xxvii. 4 being supplied by a
later hand.
PRINCIPAL CRITICAL EDITIONS OF THE NEW TESTAMENT.
Frasm. Basil, 1516, 1519, 1522, 1527, 1535.
Complutensis, in the fifth Volume of the Complutensian Polyglot: printed in a.p. 1514,
and published at Complutum or Alcala, in 1520.
Stephens. Paris, 1546, 1549, 1550, 1551.
Beza, Genev. 1565, 1576, 1589, 1598.
Elzevir, commonly called the “ Textus Receptus.” Lug. Bat. 1624.
Fell. Oxon. 1675.
Mill. Lond. 1707. Roterod. 1710, by Kuster.
Bentley. On his proposed edition, see Bentley's Correspondence passim, and Tregelles on
the Printed Text of N. T. p. 57—78.
Bengel. Tubing. 1734.
Wetstein. Amstelodami, 1751, 1752. 2 vols. folio.
Griesbackh. 1st ed. 1774; 2nd ed. 1796—1806.
Matthei. Riga, 1782—1788. 12 vols.
Alter. Vienne, 1786, 1787.
Birch. 1788—1801.
Scholz. Lips. 18830—1836. 2 vols. 4to.
Lachmann. 1st ed. 1831; 2nd ed. Berolin, 1842—1850. See Tregelles, pp. 97—115, and
Tischendorf, pp. xli.—xlvii.
Tischendorf. Lips. 1841. Two at Paris, 1842.
His first critical edition appeared at Leipzig, 1849: with copious Prolegomena. See
there, p. xli., his own account of his editions.
His seventh Edition, now in course of publication (1857), is intended to present a complete
conspectus of all the critical subsidia, as yet available, for the revision of the Text of the New
Testament.
The following extracts from the prospectus are of importance, as indicating the present
views of the learned Editor :—
Ὁ Auf Grund dieser dokumentlichen Vorarbeiten, wie sie wohl nochnie fiir eine Neutest.
Ausgabe unternommen worden sind, wird zum ersten Male ein solcher kritischer Apparat
dargeboten, der fur alle aufgenommenen Lesarten, ohne Ausnahme die Zeugnisse fiir und
wider enthilt, so wie auch die Angabe aller anderen Lesarten, die in den griechischen
Unzialhandschriften gefunden werden oder sonst irgend beachtenswerthe Auctoritat fiir sich
haben.
“ Der Textconstituirung ist die grésse Sorgfalt und Gewissenhaftigkeit gewidment worden.
Forgesetzte und immer tiefer eingehende Beobachtungen haben den Herausgeber zu mancher
Aenderung der friihern Entscheidungen gefiihrt ; namentlich hat er die Bevorzung etntger unseren-
Gltesten Zeugen austriftigen Griinden beschriinken zu miissen geglaubt.
“In diesem Betrachte gewahrt die neueste Ausgabe eine gewiss willkommene Forderung
kritischer Studien dadurch, dass sie sehr hiiufig eine Andeutung der Entscheidungsgriinde tiber
die einzelnen Lesarten enthialt.”
Alford. Lond. 1855-6. Second edition. 3 vols.
Bloomfield. Lond. 1855. Ninth edition. 2 vols.
For List of Ancient Versions see the Edition of the Gospels, p. xxxviii.
For Special Editions of the Acts of the Arost.es, see the following List :—
LIST OF AUTHORS AND EDITIONS
REFERRED TO IN THE FOLLOWING NOTES TO THE ACTS OF THE APOSTLES.
Akerman, John Yonge, F.S.A., Numismatic Illustrations of the New Testament. London.
1846.
A Lapide, Cornelius. Lugd. 1732. Folio.
Alford, Henry, B.D., Greek Testament. 3 vols. 1855-6.
Ambrose, St., Ambrosii Opera. 4 vols. Paris. 1836.
Ammonius. See Catena.
Andrewes, Bp., Works. Oxford. 11 vols. 1841—1854.
Arator, Ecclesise Romanse Diaconus; de Actibus Apostolorum ad Papam Vigilium Libri duo.
A Latin Poem in Hexameter Verse, consisting of 2326 lines, written about the middle
of the Sixth Century. It is contained in the Bibliotheca Patrum Maxima, Vol.x. Lugd.
1677; and in the Abbé Migne’s Patrologia, Vol. Ixviii. Paris. 1847.
Athanasius, St., Opera. Ed. Bened. 2 vols. folio. Patavii. 1777.
Augustine, St., Augustini Opera. Ed. Benedict. 12 vols. 8vo. Paris. 1836.
Barrow, Isaac, D.D., Works. 6 vols. 8yo. Oxford. 1841.
Basil, St., Basilii Cesar. Opera. Ed. Paris. 1721. 3 vols. folio.
Basnage, Sam., Annales Ecclesiastici ἃ Cesare ad Phocam. Roterodam. 3 vols. folio. 1706.
Baumgarten, M., Apostelgeschichte. English Translation by Morrison and Meyer. Edinb.
1854.
Beda, Venerabilis, in Acta Apostolorum, et Retractationes. Tom. xii. Lond. 1844.
Bengel, J. A., Gnomon N. T. 2 vols. Tubinge. 1835.
Beveridge, Bp., on the Thirty-nine Articles. Oxford. 1840. 2 vols.
Bingham, Joseph, Origines Ecclesiastice. Lond. 1834. 8 vols. 8vo.
Birks, Rev. T. R., M.A., Hore Evangelice. Lond. 1852. See also Paley.
Biscoe, Richard, M.A., Boyle Lectures on the Acts of the Apostles. 2 vols. Lond. 1742.
Bloomfield, S. Τ᾿, D.D., Greek Testament. 2 vols. 8vo. Ninthed. 1855.
Blunt, J. J., B.D., History of the Christian Church during the first Three Centuries. Lond.
1856.
Bornemann, F..A., Acta Apostolorum ad Codicis Cantabrigiensis fidem recensita. Grossenhain.
1848.
Browne, Professor E. H., on the Thirty-nine Articles. London. 1850. 2 vols.
Bruder, C. H., Concordantia Novi Testamenti. Lips. 1842. 4to.
Bull, Bp., Works. Ed. Burton. 7 vols. Oxford. 1827.
Burton, Edward, D.D., Lectures on the Ecclesiastical History of the First Century. Oxford.
1831.
Buatorf, Johannes, Synagoga Judaica. Basil. 1680.
Cassiodorit Senatoris Complexiones in Acta Apostolorum. Roter. 1723.
Catenu in Acta SS. Apostolorum ὃ Cod. Nov. Coll. edidit J. A. Cramer, S.T.P. Oxon.
1838.
Chrysostom, Homilies on the Acts, Tom. iv. Ed. Savil. 1612. Pp. 607—919.
Clemens Alexandrinus, St.. Opera. Ed. Potter. 2 vols. folio. Oxon. 1715.
Clinton, H. F’., M.A., Fasti Romani. 1845 and 1850.
xlvi LIST OF AUTHORS AND EDITIONS.
Conybeare, Rev. W. J., M.A., and Howson, Rev. J. S., M.A., The Life and Epistles of
St. Paul. 2vols, Lond. 2nded. 1856.
Cook, Rev. Εἰ. C., M.A., The Acts of the Apostles, with a Commentary. Lond. 1850.
Cosin, Bp., on the Canon of Holy Scripture. Lond. 1672.
Cyril, St., Alezandrin., Opera. Lut. Paris. 1638.
———-, Hierosolym., Opera. Ed. Venet. 1763.
Davidson, Samuel, LL.D., Introduction to New Test. Lond. 1848.
De Wette, W. M. L., Handbuch zum N. T. Leipzig. 1845. 3te Auflage. 2 vols. 8vo.
Didymus. See Catena,
Elz., Elzevir Edition of Nov. Test. Grec. Lug. Bat. 1624.
Epiphanii, S.. Opera. Ed. Petavii. 2 vols. folio. Colon.
Fusebit Historia Ecclesiastica. Ed. Burton. Oxon. 1838,
Ford, Rev. James, M.A., Prebendary of Exeter, Acts of the Apostles Illustrated from Ancient
and Modern Authors. Lond. 1856.
Gieseler, C. L., Ecclesiastical History. Vol. i. English Translation. Edinb. 1846.
Glassii, Salom., Philologia Sacra. Amst. 1711. 4to.
Gregory, St., Gregorii Magni Opera. Ed. Paris. 1705. 4 vols. folio.
Greg. Nazian., St., Gregorii Nazianzeni Opera. Ed. Bened. Paris. 1778—1840. 2 vols.
folio.
Grinfield, E. W., Editio Hellenistica N. T. et Scholia Hellenistica N.T. Lond. 1843-8.
4 vols. 8yo.
Grotiue in “ Poli Synopsis Criticorum.”
Guerike, Einleitung in das N. T. Leipzig. 1843.
Hackett, Professor, Commentary on the Acts. Boston, U.S. 1852.
Hammond, H., D.D., Paraphrase of and Annotations on the New Testament. Lond. 1681.
Hilary, St., Opera. Oberthiir. 4 vols. Wiceberg. 1785.
Hooker, Rd., Works. 3 vols. 8vo. Oxford. 1841.
Hottinger, J. H., Thesaurus Philol. Tigur. 1659.
Howson. See Conybeare.
Humphry, William Gilson, B.D., A Commentary on the Acts of the Apostles. 2nd ed.
Lond. 1854.
Ireneus, St. Ed. Stieren. Lips. 1853. 2 vols. 8vo.
Jackson, Thomas, D.D., Works. 12 vols. Oxford. 1844.
Jahn, Archeologia Sacra. Vienne. 1814.
Jerome, St., Hieronymi Opera. Ed. Bened. Paris. 1693—1706. 5 vols. folio.
Josephus, Opera. Richter. 6 vols. Lips. 1826.
Justin Martyr, St. Ed. Paris. 1742. Folio, and 2 vols. 8vo. Jenz. 1842.
Kirchofer, Joh., Quellensammlung zur Geschichte d. N. T. Canons. Ziirich. 1844.
Kitto, John, D.D., Daily Bible Illustrations, ‘The Apostles and Early Church.” Edinb.
1854,
Kuinoel, C. T., Novum Testamentum Grecum. Ed. Lond. 1834. 3 vols.
Lachmann, C., Novum Testamentum. See above, p. xliv.
Lardner, Nathaniel, Works. 5 vols. 4to. Lond. 1815.
Leo, M., Opera. Lugd. 1700.
Lewin, Thomas, M.A., The Life and Epistles of St. Paul. Lond. 2 vols. 18651.
Lightfoot, John, D.D., Commentary on the Acts of the Apostles. Works, Vol. i. p. 738. Lond.
1682.
— Hebrew and Talmudical Exercitations on the Acts of the Apostles. Vol. ii. p. 633.
Lorinus, Johannes, in Acta Apostolorum. Lugduni, 1609. Folio.
Mede, Joseph, Works. Lond. 1677. Folio.
Meyer, H. A. W., Ueber die Apostelgeschichte. Second edition. Gdéttingen, 1854.
Middleton, Bp., on the Greek Article in the N. T. Cambridge. 1828.
Mintert, Petri, Lexicon N. T. Francofurti. 1728. 2 vols. 4to. A Lexicon illustrating the
language of the N. T. from the LXX.
LIST OF AUTHORS AND EDITIONS. xlvii
Mishna, sive Totius Hebreorum Juris Rituum, Antiquitatum ac Legum Oralium Systema,
cum clarissimorum Rabbinorum Maimonidis et Bartinore Commentariis, ed. Surenhusit.
6 voll. folio. Amst. 1698.
Gicumenius in Acta Apostolorum, Tom. i. Lut. Paris. 1630.
Olshausen, Hermann, Apostelgeschichte. (English Translation. Edinb. 1850.)
Origenis Opera. Ed. De la Rue, folio, and ed. Lommatzsch, Berlin. 1831—45.
Paley, W., D.D., Hore Pauline. Edited by Rev. T. R. Birks, with additions. Lond. 1850.
Patres Apostolict (St. Clemens Romanus, St. Ignatius, St. Polycarpus). Ed. Jacobson.
Oxon. 1847. 2 vols.
Pearson, Bp., on the Creed. Ed. Chevallier. Cambridge. 1849.
Annales Paulini, in his Opera Posthuma, ed. Churton, i. pp. 371—396.
Lectiones in Acta Apostolorum; on the first Nine Chapters, ibid. pp. 317—368.
Poli, Matth., Synopsis Criticorum in Sacram Scripturam. Lond. 1699. 4 vols. folio.
Rosenmiiller, Jo. Georg., Scholia in N. T. Ed. 1815. 5 vols.
Routh, Martin, 8. Τ. P., Reliquiee Sacre. 5 vols. Oxon. 1846—1848.
Sanderson, Bp., Works. Ed. Jacobson. Oxford. 1854. 6 vols.
Schoettgen, Christian, Hore Hebraice in N.T. Dresd. 1733.
Septuaginta, Interpretes Veteris Testamenti. Oxon. 1848. 3 vols.
Severtian. See Catena.
Severus. See Catena.
Smith, James, Esq., of Jordanhill, F.R.S., &c. The Voyage and Shipwreck of St. Paul.
Second edit. Lond. 1856.
Surenhusii, Cul., βίβλος καταλλαγῆς, on the Passages of the Old Testament quoted in the
New. Amst. 1713.
Theophylactus in Acta Apostolorum ; two distinct Commentaries; one edited by Sifanus, 1557,
the other from a MS. in the Vatican, first printed in 1758. Both are contained in Tom. iii.
of his Works, ed. Venet. 1758.
Tillemont, Lenain De, Mémoires pour servir ἃ I'Histoire Ecclésiastique. Tomes i. and ii.
Bruxelles. 1732.
Tischendorf, Constantin. See above, p. xliv.
Tregelles, S. P., LL.D., on the Greek Text of the Gospels. Lond. 1854.
Valckenaér, L. C., Schole in Actus Apostolorum. Ed. Amst. 1815.
Annotationes Critics in loca quedam N.T. In his Opuscula. Lips. 1808.
Vorstius, Johan., De Hebraismis N.T. Ed. Fischer. Lips. 1778.
Waterland, Daniel, D.D., Works. Ed. Van. Mildert. Oxford. 1823. 11 vols. 8vo.
Webster, W., and Wilkinson, W. F., Greek Testament. Vol. i. Lond. 1855. See on the
Gospels.
Wetstein, J. J., Novum Testamentum Grecum. Amst. 1752. 2 vols. folio.
Whitby, Daniel, D.D., Annotations on the Acts of the Apostles. Reprinted at Lond. 1842.
Wieseler, Karl, Chronologie des Apostolischen Zeitalters. Gottingen. 1848.
Williams, George, B.D., The Holy City. 2 vols, Lond. 1849. 2nd ed.
Winer, Biblisches Realwérterbuch. 3te Auflage. Leipzig. 1842.
— Grammatik des N.T. Sprachidioms. 6te Auflage. Leipzig. 1855.
ΠΡΑΞΕΙΣ ΑΠΟΣΤΟΛΩΝ.
I. }*TON μὲν πρῶτον λόγον ἐποιησάμην περὶ πάντων, ὦ Θεόφιλε, ὧν «τυχκο!. 5.
» > a a Ν ὃ ὃ , Qb ε ΄ 3 ur , a
ἤρξατο ᾿Ιησοῦς ποιεῖν τε καὶ διδάσκειν 3" ἄχρι ἧς ἡμέρας ἐντειλάμενος τοῖς b Luke 21. 51.
ἀποστόλοις διὰ Πνεύματος ἁγίου, obs ἐξελέξατο, ἀνελήφθη" 5 " οἷς καὶ παρ- cen.13.31.
έστησεν ἑαυτὸν ζῶντα μετὰ τὸ παθεῖν αὐτὸν ἐν πολλοῖς τεκμηρίοις δι᾿ ἡμερῶν
τεσσαράκοντα ὀπτανόμενος αὐτοῖς, καὶ λέγων τὰ περὶ τῆς βασιλείας τοῦ Θεοῦ.
On the Title of this Book, see the Preface to this Volume.
Cu. 1. 1. τὸν μὲν πρῶτον λόγον] τὸν πρῶτον λόγον, 8 modest
name for his Gospel. (Chrys.) πρῶτον for πρότερυν, as Luke ii.
2, see note.
On μὲν without δὲ expressed, eee Acts iii. 21; iv. 16; xxvii.
21; xxviii. 22. Winer, Gr. Gr. § 63, p. 508.
This expression πρῶτον λόγον is important for determining
the time of the publication of the Ἂ
The Acts are carried down to a.p. 68. If they were written
then (as seems probable), the Gospel of St. Luke, his πρῶτος
λόγος, was written before a.p. 63. ᾿
The Gospels of St. Matthew and St. Mark, which are prior to
St. Luke’s, were published before that time.
It is probable that the Gospel of St. Luke, which is said by
ancient Church-History to have been written under St. Paul’s
eye, was, as well as the Acts, composed in his διετία, or two
years’ oe at Rome (see Introductory Note to the Gospels,
. Xlvi). ᾿
᾿ — περὶ πάντων ]}]ῇ Not that St. Luke narrated them ail (cp.
John xxi. 25); but πᾶς is used in Scripture in a relative sense,
i.e. for all those things which are ‘ apta et congrua et officio suffi-
cientia’”’ (Aug. de Consens. Evang. iv. 8), requisite, convenient,
and sufficient for the purpose in view. Acts xxi. 27. Ephes.
vi. 21.
Cp. πάντοτε προσεύχεσθαι, Luke xviii.l; ἦσαν διαπαντὸς
ἐν τῷ ἱερῷ, Luke xxiv. 53.
— ἤρξατο] ΒΥ this word, as here used, and at v. 22, as well
as by the word Θεόφιλε, St. Luke connects his δεύτερον λόγον,
or Acts of the Apostles, with his πρῶτος λόγος (the Gospel) ; see
on Luke iii. 23. St. Luke (says Valek.) wrote one work, divided
into two parts.
Besides, the word ἤρξατο as here used has a deeper sense ;
St. Luke intimates by it, that our Lord’s Ministry on earth
was only the ἀρχὴ, or beginning of His Mediatorial Kingdom ;
and that this kingdom, so begun, received a fresh accession of
majesty at His Ascension into heaven, and at His Session at the
Right
and of God; and that its sway is now exercised in the
ion of His Church, and in the Government of the World,
and that it will be continued till He appears again in glory, when
all His enemies will be put under His feet; and then the King-
dom which was Jegun at His Baptism will be consummated, by
the complete subjugation of Satan and of Death, and by the full
and final triumph of Christ; and ‘God will be all in all.”
1 Cor. xv. 28.
In the Gospels the Holy Spirit has described the beginning
of that Kingdom as inaugurated by Christ on earth.
In the Acts of the Apostles He describes the continuance and
extension of that Kingdom through the power of Christ exalted
and glorified in heaven.
Cp. Olshausen, p. 348, Baumgarten, i. 11—15, and below,
note on x. 11. ‘
2. ἐντειλάμενος τ. &. διὰ Πνεύματος aylov] He gave charge
Vou. I.—Paarr 11.
to His Apostles by the Holy Spirit (Chrys., Theophylact, Valck.),
when He breathed on them and said, λάβετε Πνεῦμα ἅγιον, John
xx. 22, and so gave them an earnest of the gift of Pentecost.
Cp. Heb. ix. 14, διὰ Πνεύματος αἰωνίου ἑαυτὸν προσήνεγκεν
ἄμωμον τῷ Θεῷ, and below, xi. 28, and xxi. 4, ἔλεγον διὰ τοῦ
Πνεύματος, and Winer, § 61, p. 491.
— οὖς ἐξελέξατο] whom He chose out of the world for Him-
self (John xv. 16), obscure and humble though they were, and
advanced them to the high dignity of seeing His miracles and
hearing His Words, and finally to be witnesses of His Resurrec-
tion and Ascension. Such was His love and mercy to them.
8. ἐν πολλοῖς τεκμηρίοι] Matt. xxviii. 17. Mark xvi. 14.
Luke xxiv. 13—50. John xx. 19. 1 Cor. xv. 5. 7.—rexpfpia, as
distinguished from σημεῖα, are evidences derived from logical
induction. (Valck.)
— δ ἡμερῶν τ. not during forty days, but at infervals, in
the period of forty days; for He appeared to them from time to
time, and then disappeared (Chrys.), proving to them His
humanity by eating and drinking with them; yet weaning them,
by vanishing suddenly, from dwelling on His corporal presence ;
and instructing them in His Divine power, and perpetual, though
unseen, presence, by unexpected appearances among them, and
disappearances from them.
On this text, see Barrow’s Sermon 29, vol. v. pp. 39—63.
The period of “ Forty Days’’ seems to be marked in Holy
Scripture as significant of probation before some great event.
Examples may be seen in the History of the Flood, Gen. vii. 4.
(See Aug. Serm. de Ascens. 264.) Moses in the Mount before
the giving of the Law, Exod. xxiv. 18; xxxiv. 28. Deut. ix. 9;
x. 10 (see Blunt, Lectures, p. 12); the time of the spies in
searching the Land, Numb. xiii. 25; xiv. 34; the time of Elias
before coming to Horeb, 1 Kings xix. 8; the time of probation
for Nineveh, Jonah iii. 4.
mpare the same period before our Lord’s Presentation in
the Temple (Luke ii. 22), and of His Fasting before He entered
on His Ministry (Matt. iv. 2, where see note).
As He was forty days after His Birth before He was presented
in the Temple in the earthly Jerusalem, and again forty days after
His Baptism, before He entered on His Ministry, so now He waits
forty days after His Birth from the Grave, before He presents
Himself in the Temple of the heavenly Jerusalem, and enters on
His Ministry in the true Holy of Holies, where He “ ever liveth to
make intercession for us.”” Heb. vii. 25.
The Forty Days, a term of Probation, have also a prepara-
(Ea a to the Pentecost or Fiftieth, the Day of Jubilee.
Lorin.
Forty years after this (a year for a day, Numb. xiv. 33)
Jerusalem was destroyed, because the people would not believe in
‘Christ, who had so mightily declared Himself the Son of God by
His Resurrection, which had been so plainly proved by so many
proofs for Forty Days. ( Lightfoot.)
— dbwraydpuevos] not θεωρούμενος. On the difference between
Srroua: and θεωρῶ, see on John xvi. Ber seraaneren (con-
2 ACTS I. 4—9.
ature 4. 4° Καὶ συναλιζόμενος αὐτοῖς παρήγγειλεν ἀπὸ Ἱεροσολύμων μὴ χωρίζεσθαι,
δ. 6... ἀλλὰ περιμίειν τὴν ἐπαγγελίαν τοῦ Πατρὸς, ἣν ἠκούσατέ μου' ὃ" ὅτι
ΟΣ ΤῈ ᾿Ιωάννης μὲν ἐβάπτισεν ὕδατι, ὑμεῖς δὲ βαπτισθήσεσθε ἐν Πνεύματι ἁγίῳ
eh hd. 81 16, οὐ μετὰ πολλὰς ταύτας ἡμέρας. ὃ “Οἱ μὲν οὖν συνελθόντες ἐπηρώτων αὐτὸν
tMait:20, 21. λέγοντες, Κύριε, εἰ ἐν τῷ χρόνῳ τούτῳ ἀποκαθιστάνεις τὴν βασιλείαν τῷ
Tan. 26, Ἰσραήλ ; Ἤ "Εἶπε δὲ πρὸς αὐτούς, Οὐχ ἔμεν ἐστι γνῶναι χρόνους ἣ καιροὺς,
feet obs ὁ Πατὴρ ἔθετο ἐν τῇ ἰδίᾳ ἐξουσίῳ: ἀλλὰ λήψεσθε δύναμιν, ἐπελθόντος
John 13.25/27, τοῦ ἁγίου Πνεύματος ἐφ᾽ ὑμᾶς" καὶ ἔσεσθε μοῦ μάρτυρες ἔν τε Ἱερουσαλὴμ
iMark 10.19. καὶ ἐν πάσῃ τῇ ᾿Ιουδαίᾳ καὶ Σαμαρείᾳ, καὶ ἕως ἐσχάτου τῆς γῆς. 5 Καὶ
ταῦτα εἰπὼν βλεπόντων αὐτῶν ἐπήρθη, καὶ νεφέλη ὑπέλαβεν αὐτὸν ἀπὸ τῶν
nected with ὄπτομαι) means appearing suddenly, from time to
time.
— λέγων τά] Observe the Article τὰ, the things, i.e. all
that was requisite for them to know and do.
— περὶ τῆς βασιλείας τ. @.] Concerning the Christian
Charch (Matt, xiii. 11. 19. 24. 31. 33. Luke iv. 43; vi. 20; vii.
28; viii. 10), her Doctrines, Government, Trials, Hopes, and
future Consummation. See Professor Blunt's Lectures “on the
History of the Church during the first three Centuries,” pp. 12
—16. ?
4. συναλι(όμενο5] Associated, and assembling together with,
= συναχθεὶς συναθροισθεὶς (Heaych.), 80 used by Xenophon,
Cyrop. i. 4. 14. Anab. vii. 3. 48. Joseph. Aut. viii. 4. 1; xix.
i 4. Cp. By. Pearson in Ignat. ad Magnes. 10, and Valek.
ere.
— ἀπὸ ἹεροσολύμωνἹ]ρ The form Ἱεροσόλυμα is used about
twenty times in the Acts, but never except after a preposition ;
in all other cases we have Ἱερουσαλήμ.
The same iarity is found in St. Luke's .
— μὴ χωρίζεσθαι) As they would otherwise have been dis-
to do. But they were to remain at Jerusalem, in order
that the miracle of the descent of the Holy Ghost upon them
might be more striking and convincing as wrought in the capital
of Judea, and at the next great Festival after the Crucifixion, viz.
, at the Festival of Pentecost, when strangers from all parts of the
world would be gathered to Jerusalem, and would carry back the
tidings of that manifestation into all lands; and also that the
Christian Law might go forth from Mount Zion (Isa. ii. 3.
Micah iv. 2), and so show its harmony with the Levttical Dis-
pensation.
It is recorded on ancient authority, that our blessed Lord
enjoined His Apostles to remain at Jerusalem for twelve years
after the Ascension. See the passages cited by Bp. Pearson, in
Routh, Rel. 8. i. pp. 471. 484. Blunt, Lectures,
pp. 43, 44.
Cp. below, vi. 2; viii. 1.
It is probable that the Apostles made circuits in Palestine
during that time, and did not quit the Holy Land till about
A.D. 42.
— τὴν ἐπαγγελίαν τοῦ Πατρό5] Another expression con-
necting the Acts of the Apostles with the Gospel of St. Luke.
See there, xxiv. 49, ἰδοὺ ἐγὼ ἀποστέλλω τὴν ἐπαγγελίαν τοῦ
Πατρός μου ἐφ᾽ ὑμᾶς.
— ἣν ἠκούσατέ μου] For 8 similar change of the oratio
obliqua to recta, cp. Luke v. 14, and below, xvii. 3, and xxiii. 22,
and see Winer, § 63, 2, p. 511.
δ. ὑμεῖς δὲ βαπτισθήσεσθε ἐν Πνεύματι ἁγίῳ]
See below, xi. 16. But were not the Disciples baptized
before ?
It would seem that they were, and with Christ’s Baptism
(John iii, 22; iv. 2), and that Baptism differed from the Baptism
of John; for John baptized unto repentance and faith in Christ
to come (Acts xix. 4), and they who were baptized by John,
were baptized afterwards into Christ (Acts xix. 5). But we do
not hear that any which were baptized into Christ before the
Ascension and day of Pentecost, were baptized again after it.
What the Disciples received by Baptism with water into Christ
before the day of Pentecost, is a question on which various
opinions have been offered (see Aquinas, 3, p. 9. 66, art. 2, and
73, art. 5, and A Lapide here).
But this is clear, that whatever it was, it was consummated
as it were by a χρίσις τελειωτικὴ, in the full effusion of the
Holy Ghost on the day of Pentecost.
See further on, Acts x. 47.
— οὐ μετὰ πολλὰς ταύτας ἡμέρα] After not many days,
and those days ταύτας, namely, dating from this present time.
Cp. Winer, § 23, p. 146.
He says that they are not many, that they may hope; but
He does not say Aow few they are, in order that they may watch.
Chrys.
( 6. Κύριε] Jesus is often called in this book, written for Hel-
lenists, by the name Κύριος. And (as Valck. well observes) the
word Κύριος in the LXX Version, read by the Hellenists, is used
for Jehovah; “ut aded partum intersit (adds Valck.), utram
Jesus Κύριος dicatur an @eds.”’ See below, on v. 21.
— ἀποκαθιστάνεις τ. 8.) The ordinary meaning of ἀποκαθ-
lornus in the LXX and N. T. is restituo. In the LXX it is
used for the Hebr. xen reverti fecit, from root 310 reverti,
reducere. See Gen. xxix. 3; xl. 13. 21. Ps. xxxv. 17, and
im.
In the N. T. it often means restoration or return, Matt. xii.
13. Mark iii. 5; viii. 26. Luke vi. 10. Heb. xiii. 19. It seems
to have this meaning here; but it signifies something more.
According to the Jewish expectation of the Jews, the times
of the Messiah would bring more than all the pristine glory to the
City and Nation of the ancient people of God.
They looked for an amplification of the power and splendour
of David and Solomon, in Christ. See the Hebrew authorities in
Lightfvot here. Therefore it seems that the word ἀποκαθίστημι
and ἀποκατάστασις, as used in this respect, imply something
more than restitution ; viz. a consummation of all that had, in
their opinion, been promised by God to His people when redeemed
and restored under the glorious reign of the Messiah. And this
sense of the word appears clearly in iii. 21.
The question therefore addressed to our Lord is, Art Thou
at this time intending fully to establish the Kingdom of the
Messiah? καθιστάνω is stabilio, and the preposition ἀπὸ (as in
ἀποδοῦναι, Matt. xxii. 21) intimates that what is established is, as
it were, due, and to be paid as a debt. The temporal kingdom of
the Messiah for which they looked, was, they supposed, promised
in ancient Prophecy, and pledged by solemn stipulations of God.
Hence ἀποκαθιστάναι is used by the for to pay, Gen.
xxiii. 16: cp. Job v. 18. See also Gloss. Hesych., ἀποκαταστῇ-
σαι = τελειῶσαι, and cp. Mark ix. 12, and note below, iii. 21.
The question of the Apostles appears to be mentioned here,
in order to show how much they needed the grace of the Holy
Ghost to enlighten their minds as to the true nature of Christ’s
Kingdom. They thought of temporal Sovereignty, but He spoke
to them of the witness which they must give (v. 8), and by which
the Kingdom was to be advanced. Compare the similar conversa-
tion, Matt. xx. 21—23.
7. χρόνους ἣ καιρούς] ‘The times or seasons.” χρόνος =
πολλῶν καιρῶν συνοχή, καιρὸς = μέρος χρόνου. (Thom. Mag.)
Hence Sophocles, Elect. 1306, χρόνου καιρός.
It is not for you to know the time which will before
My Kingdom will be established; nor the season in which it will
be established.
— 6 Πατήρ] See on Mark xiii. 32.
8. ἔσεσθε μοῦ] So A, B, C, D, and others,
Elz., ἔσεσθέ μοι. Μοῦ is emphatic, and the genitive is
expressive of pro in, and protection of. Ye shall be wit-
erg Me, and I will defend you. Cp. ii. 32; iii. 15; v. 32;
xiii. 31.
— ἕως ἐσχάτου τῆς γῆ:] Here is the clue to the design of
this Book—to trace the progress of the Church from its origin at
Jerusalem to the “ends of the earth.”
9. ἐπήρθη] Our Lord is said ἀναληφθῆναι (Mark xvi. 19.
Acts i. 2. 11. 22. 1 Tim. iii. 16) and ἐπαρθῆναι here; and He is
also said to go, as on a journey, πορεύεσθαι, v.10; and so
St. Peter says (1 Pet. iii. 22), πορευθεὶς els οὐρανόν. As His
Resurrection is said to be God’s act (Acts ii. 24. $2; iii. 26;
xiii. 33, 34; xvii. 31), and yet His own act (John ii. 19; x. 18) ;
80 His Ascension (as Chrysostom observes) is called in Scripture
an ἀνάβασις, as well as an ἀνάληψις, showing at once His
SS τ OE ee, ve
ACTS I. 10—-12. 3
ὀφθαλμῶν αὐτῶν. 10 " Καὶ ὡς ἀτενίζοντες ἦσαν eis τὸν οὐρανὸν πορευομένου k Luke 2. 4.
αὐτοῦ, καὶ ἰδοὺ ἄνδρες δύο παρειστήκεισαν αὐτοῖς ἐν ἐσθῆτι λευκῇ,
Ἴ1 4 ν Jobe 20. 12.
οἱ καὶ 1 Matt. 24. 80.
εἶπον, “Avdpes Γαλιλαῖοι, τί ἑστήκατε ἐμβλέποντες εἰς τὸν οὐρανόν ; οὗτος
ὁ ᾿Ιησοῦς, 6 ἀναληφθεὶς ἀφ᾽ ὑμῶν εἰς τὸν οὐρανὸν, οὕτως ἐλεύσεται, ὃν τρόπον
ἐθεάσασθε αὐτὸν πορευόμενον εἰς τὸν οὐρανόν. 12 " Τότε ὑπέστρεψαν εἰς “Iepov- τὰ Luke 3. 32.
σαλὴμ ἀπὸ ὄρους τοῦ καλουμένου ᾿Ελαιῶνος, 6 ἐστιν ἐγγὺς ἱΙερουσαλὴμ, σαβ-
, ¥ ε ὃ ft.
βάτον ἔχον ὁδόν.
Humanity and also His Divine power and Unity with the
Father.
By His Ascension into Heaven, our Great High Priest ful-
filled the type of the Levitical Law (Levit. xvi. 2), and entered
with His own Blood, once for all, into the Holy of Holies, even
Heaven itself, where He ever liveth to make intercession for us.
Heb. ix. 12; vii. 25. Bp. Pearson, On the Creed, Art. vi. p. 505.
— νεφέλη] He did not vanish by degrees; but a cloud comes
as ἃ chariot to convey Him to Heaven. Ps. civ. 3. (Chrys.)
And in like manner He will reappear at the last Day. Rev. i. 7,
ἰδοὺ ἔρχεται μετὰ νεφελῶν.
10. ἀτενίζοντες ‘intentis oculis, rectie:’ “tendere oculos,”
Lwucret. i. 67: ‘“tendens lumina,’’ Virg. Ain. ii. 405, one of the
words used only by St. Luke (iv. 20; xxii. 56. Acta iii. 4, and
eight other times in the Acts, iii. 12; vi. 15; vii. 55; x. 4; xi. 6;
xiii, 9; xiv. 9; xxiii. 1) and by δέ. Paul (2 Cor. iii. 7. 13).
One of the numerous evidences from diction of identity of
ΒΕ Luke with the Author of the Acts, and of his connexion with
t. Paul.
On the origin of the word ἀτενίζω, see Valck. here, who
says “ drevhs significat valdé tendens, nervos tendens, valdé in-
tentus. Euripides (in Alcmeon. ap. Hesych.), ἥκω 8 ἀτενὴς
ἀπ’ οἴκων de homine qui cum summa virium contentione festi-
nabat: hinc ἀτενίζειν adhibetur de iis qui rectis atque intentis
oculis intuentur: cp. Bentl. ad Horat. i. 3. 18.”
— ἄνδρες δύο παρειστήκεισαν) ‘ while the Apostles were gazing
up to heaven, behold two men were standing near them.’ The
ἰδοὺ and the imperfect sense of the verb mark the suddenness of
the appearance of the Angels.
6 calls them ἄνδρες, men, as Luke xxiv. 4, ἄνδρες δύο, which
he explains in v. 23 to be Angels (cp. also x. 3 with x. 30); so that
there is no ground in this word for the allegation of some modern
writers, that St. Luke does not mean to affirm that these two
ἄνδρες were angels. And these two men announce Christ’s re-
ception into heaven, and declare that He will come again from
heaven in like manner.
But why did not the Holy Spirit call them Angels ?
Because their message showed them so to be, and because
ae Seer as ἄνδρες. Observe also they address the Apostles
as ἄνδρες,---ἄνδρες Γαλιλαῖοι,---ηὰ thus remind them and us of
the dignity to which our nature is raised by the Ascension of the
Man Christ Jesus, and of our own nearness to Angels, and of the
glorious hope to which we men—even though we be obscure Gali-
lzans—are thus advanced of being equat to the Angels (ἰσάγγελοι)
in the world to come. (Luke xx. 36.) The name of the Angel
Gabriel, who is jally employed on embassies concerning the
Incarnation, is equivalent to ἀνὴρ Θεοῦ. See on Luke i. 19.
Angels are always ministering to Christ as their Lord at His
Birth, at the Temptation in the Garden, at the Resurrection, at
the Ascension. (‘heophyl.) Cp. our Lord’s prophecy, John
i. δ].
“‘ Ascendit Judex coeli ; sonuit preeco coeli ; audierunt Apostoli
angelicam vocem, ‘sic veniet,’ ad homines veniet ; homo veniet,
sed Deus, homo veniet ut impleatur quod scriptum est, videbunt
in quem pupugerunt’”? (Zech. xii. 10). Aug. Serm. 265, on the
ion,—a festival observed in his time on the fortieth day after
the Resurrection. See ibid.
The Festival of the Ascension is reckoned by Augustine
Epist. ad Januar. 54) as one of universal observation; and as
et perhaps ‘‘ab ipsis Apostolis.””
12. σαββάτου ἔχον ὁδόν] Two thousand cubits. The distance
between the Tabernacle and the furthest point of the camp in the
wilderness. (Origen. in caten. Lightfoot, i. p. 740, and ii. p. 637.)
The distance is not very clearly determined, on account of the
difference of the measure of the cubif. Lightfoot and De Dien
reckon it at about five stadia; Reland, Pal. i. 52, at efx. See
Wiiliams, Holy City, p. 371.
Chrysostom’s remark, δοκεῖ μοι ἐν σαββάτῳ γεγονέναι
ταῦτα, is only put forth as ἃ private conjecture, to account for
what is very remarkable. But Bengel well says (p. 489), ‘‘ Col-
ligit hinc Chrysostomus die Sabéati eos reversos esse in urbem.
Malim statuere proprium in toto Oliveti Monte Ascensionis
locum hac ab urbe distantia notari.” Seo next note.
Lightfoot says (i. 252), ‘The Jews’ Chorography will here
help us. They tell us, to thousand cubits was the suburbs of a
city. (Maym. in Schabh. per. 27.)
“Two thousand cubits were the bounds of a Sabbath, or a
Sabbath-day’s journey. (Talm. in Sotah, per. 5.)
“ Bethphage was of this nature; it was not a town upon
Mount Olivet, as it hath been very ly supposed, and ac-
cordingly placed in most maps, but it was that space of ground
that lay from Jerusalem wall forward towards Mount Olivet, and
up Mount Olivet to the extent of two thousand cubits from the
wall, or thereabout ; and hereupon it was reputed by the Jews of
the same qualification with Jerusalem, as a part of it, in divers
respects. Jalm. Bab. Pesachin. fol. 63, fac. 2,‘ He that slays a
thanksgiving sacrifice within, while the bread belonging to tt is
without the wall, the bread is not holy. What means without
the wall?’ R. Tochanan saith, ‘without the wall of Beth-
phage.’ And the same gloss useth the very same words again
upon the same Tract, fol. 91, fac. 1. And again in the same
Treatise, fol. 95, fac. 2, the Mishna saith thus: ‘ The two loaves
and the shewbread are allowable in the Temple court, and they
are allowable in Bethphage.’ Nay, the Gloss in Sanhedr. fol.
14, fac. 1, saith, ‘ Bethphage was a place which was accounted
as Jerusalem for all things.’ So that the place called Beth-
phage began from Jerusalem, and went onwards to and upon
Mount Olivet, for the space of a Sabbath-day’s journey, or there-
about, and then began the coast that was called Bethany. And
hence it is that Luke saith that Christ, when He ascended into
heaven, led forth His disciples as far as Bethany (Luke xxiv. 50),
which elsewhere he showeth was the space of a Sabbath-day’s
journey (Acts i. 12), which cannot be understood of the town
Bethany; for that was fifteen furlongs (John xi. 18), or very
near two Sabbath-days’ journey from Jerusalem, but that He led
them over that space of ground which was called Bethphage, to
that part of Olivet where it began to be called Bethany, and at
ree place it was where Christ began His triumphant riding into
e city.
ote on the place of the Ascension. St. Luke says that our
Lord led out His disciples from Jerusalem, ἕως εἰς Βηθανίαν,
as far as Bethany (xxiv. 50), and blessed them, and ascended
into heaven.
The village of Bethany was about fifteen furlongs from
tesstedtee as xi. 18), or about twice a Sabbath-day’s journey
see on v. 12).
The village of Bethany was also on the eastern slope of the
Mount of Olives, which was reckoned as five or six furlongs from
Jerusalem. (Joseph. Ant. xx. 8. 6. B. J. v. 2. 3.)
Hence it has been inferred that our Lord did not ascend
from the summit of the Mount of Olives, but from the eastern
alope of it. See note on Luke xxiv. 50.
But perhaps this opinion, which has been strongly affirmed
by Dr. Robinson (Palest. i. 375), may be questioned; and it
may be thought more probable that the Ascension took place
either at the summit of Mount Olivet or near that point. See
Williams, Holy City, pt. ii. chap. v. pp. 441— 445.
The passage in the Acts (i. 12) being written by St. Luke
after the passage in his Gospel (xxiv. 50), ought to be taken to
explain and complete it; and not vice versd ; i.e. the mention of
the Mount of Olives is designed to be supplementary to the re-
ference to Bethany, and to interpret it.
The term Bethany, as Ligh{foot has shown (i. 252; ii. 485),
is often used to describe the district of that village; which
stretched toward Jerusalem, and touched the suburd called Beth-
phage, which extended eastward from Jerusalem to 8 distance of
about 2000 cubits, or six furlongs, or a Sabbath-day’s journey,
on the Mount of Olives. (See Lightfoot, i. 252.)
When, therefore, St. Luke says that our Lord led His disci-
ples out as far as Bethany, he means that He led them to its
point of contact with Bethphage on the Mount of Olives.
This opinion, which has been well illustrated by Lightfoot,
is confirmed by what Dr. Robinson himself calls (i. 375) one of
the ‘earliest traditions of Palestine, and which points out the
place of our Lord’s Ascension on the summit of the Mount of
Olives.” 5
2
4
π ch. 9. 89.
& 20. 8.
Matt. 10. 2—4.
Luke 6. 15.
ACTS I. 13.
18.» Kal ὅτε εἰσῆλθον, ἀνέβησαν εἰς τὸ ὑπερῷον οὗ ἦσαν καταμένοντες 6 τε
Πέτρος καὶ ᾿Ιωάννης καὶ ᾿Ιάκωβος καὶ ᾿Ανδρέας, Φίλιππος καὶ Θωμᾶς, Βαρθο-
This tradition is mentioned by Eusebius, Bishop of Ceesarea | manifestation of the Messiah’s glory on the Mount of Olives.
in Palestine, in his Demon. Evang. vi. 18, written about a.p.
315. Referring to the prophecy (Zech. xiv. 4, ‘‘His feet shall
stand upon the Mount of Olives’’), he says, “" The feet of our Lord
and Saviour—the Logos, or Word, Himself—by means of the
Tabernacle of Humanity which He hath exalted (i.e. in His
human Flesh), stood on the Mount of Olives, near the grotto
there shown at this day, after that He had prayed, and had deli-
vered to His disciples the Mysteries concerning the consummation
of all things, on the summit of the Mount of Olives, whence He
made His ascent into heaven.’”’ It is also corroborated by St.
Cyril writing at Jerusalem in the fourth century, and Bishop
of that city. See on Luke xxiv. 50. So Caesiodor. p. 159.
In pictures of the Ascension, the prints of our Lord’s feet
are often represented, impressed on the soil of the Mount of
Olives.
This tradition is sometimes traced to S. Jerome, and he is
quoted as saying (de locis Hebraicis, in Acta, in v. Olivetum),
“Ultima vestigia Domini humi impressa hodie cernuntur.’’ This
Treatise is not by S. Jerome (he is cited in it v. Smyrna) ; but it
is not without its use, as representing the local opinion.
It has indeed been alleged as an objection, that on this
supposition the Ascension would have been in sight of Jeru-
salem
But this opinion seems to be grounded on a misconception
of the nature of our Lord’s personal appearances after His Resur-
rection.
When He walked on the public road to Emmaus, He was
not recognized for some time even by the two disciples (Luke
xxiv. 16). And He Who appeared suddenly on several occasions
to the disciples in the city of Jerusalem (John xx. 19. 26), and
on tbe sea-shore in Galilee (xxi. 1), and to more than five hun-
dred brethren at once (1 Cor. xv. 3» so ordered His disappear-
ence at His Ascension, that He made it menifest, “not to all the
people, but to witnesses chosen before of God, even to those who
did eat and drink with Him after He rose from the dead.”
(Acts x. 41.)
This opinion that our Lord ascended from the Mount of
Olives, at a distance of about six furlongs from Jerusalem, sbeds
light on other passages of Scripture, and is fraught with spiritual
instruction.
David, the type of Christ, wept as he went up the Mount
of Olives, when he was rejected and resisted by his own people
and son. (2 Sam. xv. 30—32.
On the Mount of Olives Christ, the Son of David, wept over
Jerusslem. (Luke xix. 41.)
When David came to the top of the Mount of Olives, he
worshipped, and sent his friend, Hushai the Archite, back to the
city of Jerusalem (2 Sam. xv. 32—37), and Hushai’s counsel
prevailed over that of Ahifophel, the type of Judas. (2 Sam.
xvii. 1—23.
May co not be here some typical reference to the parting
of our Lord from His faithful Apostles in this place?
Dr. Lightfoot says (ii. p. 486), ‘So far from the city was
that place of Mount Olivet, where Christ ascended, viz. that part
of the mount where Bethphage ended and Bethany began. Per-
haps the very same place mentioned 2 Sam. xv. 32, or certainly
not far off, where David in his flight taking leave of the Ark and
Sanctuary, looked back and worshipped God; where, if any one
would be at the pains to inquire why the Greek interpreters retain
the word ‘Pas, Ros, both here and in ch. xvi. 1, ἦν Δαβ)δ épxd-
μένος ἕως τοῦ ‘P&s, and David came unto Ros; and Δαβὶδ
παρῆλθεν βραχύ τι ἀπὸ τοῦ Ῥὼς-, and David passed on a little
way from Ros, he will find a knot not easy to be untied.”
So Lightfoot. But is not the word ‘Pas of the LXX the
game as the Hebrew word used in both these places, tyh rosh,
the head, or summit of the Mount (of Olives)? And was not the
summit so called in the popular language ?
And if the analogy suggested by Lightfoot is just, then this
circumstance seems to increase the probability that our Lord
ascended from the summit of that mount.
Again, on the Mount of Olives Christ predicted the future
destruction of Jerusalem (Matt. xxiv. 3), and His own second
coming to Judgment (xxiv. 30).
What more suitable than that the scene of suffering should
also be the scene of g/ory purchased by suffering ?
What more proper, than that He should ascend in that
place, where He had pre-announced His future coming in glory ?
The angels themselves seem to refer to this fitness of place
in their address to the Apostles (Acts i. 11); and it is worthy of
remark, that the voice of Ancient Prophecy points to some fufure
(Zech. xiv. 4. Ezek. xi. 23.)
Again ; it was from the border of Bethany, and its point of
contact with Bethphage on the Mount of Olives (see on Mark
xi. 1), that our Lord to ride in triumph, as King and
Saviour, into the City of Jerusalem. That triumphal entry
seems to have been typical and prophetical. It is, perhaps, an
appropriate and beautiful circumstance, that, at that point in the
Mount of Olives where He began His triumphal entry into the
earthly city, He also began His triumphal journey to the Jeru-
salem that is above, as King and Saviour of the World, riding on
the clouds of heaven.
Hence also we may perhaps recognize the reason why the
remarkable term a “" Sabbath-day’s journey’’ is used here to
describe the distance which the Apostles walked, from what (as
Bengel observes) is here specified as the place of the Ascension.
This is the only passage in the New Testament where “a
Sabbath-day’s journey” is mentioned at all; and it seems sur-
prising at first that it should be mentioned by S¢. Luke writing
for Gentiles, and sbould be specified in reference to an event
ior to the Resurrection, when the Jewish seventh-day Sab-
had ceased to be obligatory.
There surely must be therefore some inuer meaning in this
expression, ‘a Sabbath-day’s journey,” used in connexion with
that glorious event, the consummation of Christ’s earthly ministry,
His Ascension into heaven. What can that be?
The Sabbath was a type of that rest which, after their week of
this world’s work, remaineth to the people of God in that place of
repose where they rest from their labours (Heb. iv. 9. Rev.
xiv. 13), and whence they will pass, by a joyful Resurrection and
Ascension, to the heavenly city of the great King.
The return of the Apostles with joy by a Sabbath-day’s
journey to the earthly Jerusalem from the place of Ascension,
whence their Saviour mounted in glory to the heavenly Jeru-
salem, may be designed to suggest the cheering assurance, that
they who contemplate on earth the Ascension of the Lord, and
stand looking up stedfastly into heaven, and ascend in Aeart and
mind with Him, and continually dwell in spirit with Him there,
will pass by a Sabbath-day’s journey through the grave and gate
of death into the Jerusalem that is above, and there enjoy the
beatific vision of eternal peace. ‘ Qui gloriam Domini ad Patrem
ascendentis intus intueri merebitur, hic Sabbati itinere urbem
perpetuse pacis ingreditur.” (Bede.)
18. τὸ ὑπερῷον) ac. οἴκημα. ὑπερῷον is properly an adjective
(Valck.), not an upper room, but the upper room, my (Vi-
tringa, de Synag. p. 145, and Light/oot here, p. 638). The
definite article points to some place already used as the resort of
the Apostles, οὗ ἦσαν καταμένοντες, as is said here. Ancient
authorities assert that this was no other than the large ἀνώγεον
(see on Mark xiv. 15), in which our Blessed Lord bad celebrated
the last Passover, and had instituted the first Eucharist, and
where He had appeared on the two successive Sundays after His
Resurrection from the dead.
Here it would seem the Apostles were assembled when the
Holy Ghost descended upon them. See S. Cyril, Bishop of Jerv-
salem, who affirms (Catech. xvi.) that τὸ Πνεῦμα τὸ ἅγιον κατ-
ἦλθεν ἐνταῦθα ἐν τῇ Ἱἱερουσαλὴμ, and that this Upper Room was
afterwards called ἡ ἀνωτέρα τῶν ἀποστόλων ἐκκλησία. Cp. 8.
Jerome, Epist. 86, Ep. Paule, and Bede, De locis sanctis, c. 3.
Cave, Primitive Christianity, i. 6, and Alford here. Hither they
resorted for prayers and for the Holy Communion. See uote
below on Acts ii. 2. 46; v. 42.
“Ibi,” says Bp. Pearson here, ‘“‘ Ecclesia videtur ease consti-
tuta. Nam, ut narrat Epiphanius, lib. de Pond. c. 14, cium
Adrianus imperator Hierosolyma adiret, invenit urbem totam fun-
ditus eversam, et templum Dei dirutum, παρεκτὸς ὀλίγων οἰκη-
μάτων, καὶ τῆς τοῦ Θεοῦ ἐκκλησίας, μικρᾶς οὔσης, quam ibi
collocatam asserit, ubi discipuli reversi, cum Salvator ascendit a
Monte Oliveti, ἀνέβησαν εἰς τὸ ὑπερῷον. Ἐκεῖ γὰρ ᾳκοδόμητο,
τουτέστιν ἐν τῷ μέρει Σιών. Nicephorus etiam tradit, Helenam
Constantini matrem amplissimum in Sione templum erexisee; in
cujus postico domum circumclusit, ubi facta est ἡ τοῦ ἁγίου
Πνεύματος κάθοδος ἐν τῷ ὑπερῴῳ, lib. viii. c. 30.’
If this assertion is well grounded, then this “ upper room”
on Mount Zion at Jerusalem was the first Church in the world,—
the primitive Church of Christendom.
There is ohe God, and in this one Godhead there is one
Father, one Son, and one Holy Ghost; and there is one Church
of God from the beginning to the end of the world. Perhaps the
continuous unity of the Church was marked by the fact, that the
same upper room which had seen the celebration of the last Pasa-
ACTS I. 14—18. 5
λομαῖος καὶ Ματθαῖος, ᾿Ιάκωβος ᾿Αλφαίου καὶ Σίμων 6 Ζηλωτὴς, καὶ ᾿Ιούδας
᾿Ιακώβου. 14." Οὗτοι πάντες ἦσαν προσκαρτεροῦντες ὁμοθυμαδὸν τῇ προσευχῇ, och. 2.1.
σὺν γυναιξὶ καὶ Μαρίᾳ τῇ μητρὶ τοῦ ᾿Ιησοῦ, καὶ τοῖς ἀδελφοῖς αὐτοῦ.
Luke 24. 10.
& 23. 49.
15 Καὶ ἐν ταῖς ἡμέραις ταύταις ἀναστὰς Πέτρος ἐν μέσῳ τῶν ἀδελφῶν εἶπεν,
ἦν τε ὄχλος ὀνομάτων ἐπὶ τὸ αὐτὸ ὡς ἑκατὸν εἴκοσιν, 16 »"Ανδρες ἀδελφοὶ,
p Ps. 41. 10.
John 18. 18.
ἔδει πληρωθῆναι τὴν γραφὴν, ἣν προεῖπε τὸ Πνεῦμα τὸ ἅγιον διὰ στόματος * 18. 5.
Δανὶδ περὶ ᾿Ιούδα τοῦ γενομένον ὁδηγοῦ τοῖς συλλαβοῦσι τὸν *Inoodv "7 ὅτι
κατηριθμημένος
ἦν ἐν ἡμῖν, καὶ ἔλαχε τὸν κλῆρον τῆς διακονίας ταύτης.
18 4 4« QA ὗ 3 v4 , > aA A ad ’ ΝΥ A ,ὕ
Οὗτος μὲν οὖν ἐκτήσατο χωρίον ἐκ μισθοῦ τῆς ἀδικίας, καὶ πρηνὴς γενό-
q Matt. 27. 5.
& 26. 15.
over, saw also the administration of the first Eucherist by Christ. | addressed to Pope Vigilius, speaks of her as waiting at Jerusalem
And perhaps this unity was displayed further when this same
upper room saw the first appearance of the Son of God to His
assembled Apostles after His Resurrection on the First Lord’s
Day, and when this upper room, to which they resorted for
prayer to God the Father (see Acts iv. 23, 24), saw also the
descent of God the Holy Ghost upon them. See below, ii. 46.
— 8 τε Πέτρο] Matt. x. 2. Mark iii. 16. Luke vi. 14.
— Ἰωάννη: So A, B,C, D. Elz. places James before John.
In the three Lists of the Apostles (Matt. x. 2. Mark iii. 16.
Luke vi. 14) before the Ascension, James comes before John,
and in the two former of them, Andrew comes next to Peter. In
the three Lists in the Gospels, Bartholomew comes before
Thomas: in both of St. Luke’s lists, Simon Zelotes comes before
Jude. The only names which occupy the same places in all are,
1. Peter.
5. Philip.
9. James, the son of Alphseus, probably the same as the
Lord’s Brother.
It has been inferred by some, that St. James the Apostle
was not the ‘Lord’s brother,’ because it is added here that
of ἀδελφοὶ τοῦ Κυρίου (v. 14) were also present. But James
may be distinguished from the other ἀδελφοὶ τοῦ Κυρίου, as
Mary is from the other γυναῖκες here, and as Joseph is from the
other Patriarchs in vii. 9. See below, on xii. 17.
12. Judas, succeeded by Matthias.
— ὁ Ζηλωτής] Formerly such. See Matt. x. 4.
— Ἰούδας ᾿Ιακώβου] i.e. Brother of James: cp. Luke vi. 16.
Jude 1. Examples of this ellipsis of ἀδελφός from profane
writers may be seen in Valek. and Kuin. Cp. Winer, G. G., p. 171.
He was Bishop of Jerusalem after St. James the Less, his brother.
Ἐμοῦ. iii. 11, and iii. 32.
14. προσκαρτεροῦντε5] One of the words often repeated in
the Acts in relation to Church communion, and declaring its
duties and privileges. Here the duty prescribed is perseverance
and stedfastness in Christian faith and worship. See ii. 42. 46;
vi. 4. Cp. Rom. xii. 12.
— ὁμοθυμαδόν] With one heart and soul. The Holy Spirit
writing by St. Luke, is constantly inculcating this word in this
history of the Primitive Church. He applies it to the Apostles
here; to the 120 (ii. 1), to the whole body of believers (ii. 46).
Cp. iv. 24; v. 12; xv. 25, and Rom. xv. 6.
He thus reminds all future generations, that maintenance of
Unity of Pastors among themselves, and of Pastors and People, is
the duty of each and all, and is the characteristic of the Church.
It was a fruit of Christ’s doctrine (John xv. 12) and prayer
(xvii. 21), and of His legacy (xiv. 27), and of His breathing upon
them (xx. 22), and was matured by the descent of the Holy Ghost.
On ἐπὶ τὸ αὐτό, see v. 15.
— τῇ προσευχῇ] Elz. adds, καὶ τῇ δεήσει, which is not in
A, B, C, D, E, H, nor in the Vulgate, Syriac, and other Versions.
Another note of connexion with St. Luke’s Gospel. See on
Luke v. 16.
— γυναιξ)] Probably Mary Magdalene, Salome, Joanna, and
Susanna, and others. Luke viii. 2, 3.
— Μαρίᾳ] “Propter excellentiam distinguitur ἃ ceeteris.’’
(Vatck.) 1n the Gospels the blessed Virgin Mary is not men-
tioned as accompanying Christ from place to place with his
Apostles; and this is the last time where her name occurs in
Holy Scripture. ᾿ 4
The Holy Spirit takes leave of her here, associated with the
Apostolic company of worshippers in the Upper Room at Jerusa-
lem. She is one of those who there continue steadfast in prayer.
How unlike the spirit and language of the Holy Ghost is that
will-worship which takes her out of that holy fellowship, and
makes her an object of adoration !
In recent times the blessed Virgin is often represented in
Paintings as present at the Ascension; but Arafor, writing at
Rome in the sixth century, in his poetical. Version of the Acts,
for the return of the Apostles from the Mount of Olives, υ. 55:
“Μανία nota petunt, qué tune statione sedebat
Porta Maria Dei, Genetrix intacta Creantis
A Nato formata suo.”
15. ἀδελφῶν] SoA, B,C. Elz. μαθητῶν.
— ὀνομάτων]ῇ A Hebraism for persons.
p. 350. Cp. Rev. ii. 13; iii. 4.
See also below, on iv. 36.
— ἐπὶ τὸ αὐτό] together; at the same place and time. A
favourite expression with the Author of the Acts, and like ὁμοθυμα-
δὸν, a note of Church-unity (see v. 14), a watchword of the Church,
and of every faithful member of it. See below, ii. 1, ὁμοθυμαδὸν
ἐπὶ τὸ αὑτό. ii. 44, ἦσαν ἐπὶ τὸ αὐτός. Cp. ii. 47. Hence
Ignat. ad Magnes. 7, ἐπὶ τὸ αὐτὸ μία προσευχὴ, μία δέησις,
εἷς νοῦς, μία ἐλπὶς, ἐν ἀγάπῃ. Clemens Romanus, i. 34, ἡμεῖς
ἐν ὁμονοίᾳ ἐπὶ τὸ αὐτὸ συναχθέντες.
16. ἄνδρες ἀδελφοί] On this speech, see S. Jren. iii. 12.
11. ὅτ] Because He was their ὁδηγὸς, or leader; because
being one of us “he knew the place” (John xviii. 2) where, and
the time when, He might be taken: and because it had been
aaa that one of His familiar friends should betray Christ.
5. xli. 9.
— ἐν ἡμῖν] Elz. bas σὺν ἡμῖν. But ἐν is in A, B, C, D, E,
H, and in Vulg.,- Syriac, and other Versions, and is more ex-
pressive. He was not only numbered with us, but in us, i.e. in
our Apostolic body.
— ἔλαχε τὸν κλῆρον] He calls it a lot (see below, v. 26),
because it was not by their own desert, but by God’s grace that
they were called to their office. (Chrys.) Hence the word Clerus,
or Clergy.
speak, prepared a
Vorst. de Hebr.
The Acts of the Apostles, if we may s0
Christian Onomasticon, or Vocabulary for the Church, 6. g. in its
use of the words ἐπισκοπὴ, v. 20, πρεσβύτεροι, χριστιανοί, and
others.
18. ἐκτήσατο] he was the moving cause of the purchase (see
Gregor. Moral. i. c. 9). It has been alleged by some recent
Expositors that this statement is at variance with Matt. xxvii.
6—8, where it is said that the Chief Priests purchased the field
with thirty pieces of silver; and that St. Luke could not have been
acquainted with St. Matthew’s Gospel, or he would not have in-
serted this statement. But the fact is, that St. Luke’s assertion
is in harmony with St. Matthew’s, and is supplementary to it.
The Holy Spirit in Scripture is wont to trace human actions
to their first causes, and to treat the principal agents as account-
able for the whole transaction, though done, as Scripture itself
records, by the instrumentality of others.
There is a solemn moral lesson in this.
Thus in this book the Jews are four times said to have cru-
cified Jesus (Acts ii. 23 and 36, and iv. 10 and v. 30), though
they could not put any one to death (John xviii. 31); because
they were the main actors who used the instrumentality of Pilate
for that purpose. Thus also (vii. 9) the Patriarchs are said to
have sold Joseph into Egypt, though they had no intention that
he should go there. Thus the Jews are even said to have laid
Christ in the tomb (xiii. 29), though this was only a consequence
in which they took no part, of his death, which was not inflicted
by them, but by a heathen power, at their instance.
If such modes of speech as these—and others that could be
adduced — are considered, it will hardly be denied, that Jadas, who
received the thirty pieces of silver, and who returned them to the
Chief Priests, and, as it were, forced them upon them by throw-
ing them down in the Temple (Matt. xxvii. 5), was the cause
and prime mover of the purchase of the field which was bought
with that sum, and that he may be said to have been its pur-
chaser.
It cannot be rightly argued, that St. Luke was not acquainted
with St. Matthew’s statement, because he does not repeat it. It
6 :
ACTS I. 19—21.
μενος ἐλάκησε μέσος, καὶ ἐξεχύθη πάντα τὰ σπλάγχνα αὐτοῦ: Kai γνωστὸν
ἐγένετο πᾶσι τοῖς κατοικοῦσιν ἹΙερουσαλὴμ, ὥστε κληθῆναι τὸ χωρίον ἐκεῖνο
τῇ ἰδίᾳ διαλέκτῳ αὐτῶν ᾿Ακελδαμά' τουτέστι χωρίον αἵματος. Ἃ " γέγραπται
γὰρ ἐν βίβλῳ Ψαλμῶν, Γενηθήτω ἡ ἔπαυλις αὐτοῦ ἔρημος, καὶ μὴ
ν ε a > > al
€OTW O KATOLKWY EV αντῃ.-
might as well be inferred, that St. Luke in writing the Acts did
not remember what he himself had said in his “former treatise,”
his Gospel—because he does not repeat his own words, con-
cerning the same events, but adds some new incidents to his
narrative: e.g. with regard to the Ascension.
Rather, he thus shows the independence of his own testi-
mony.
It may also be conjectured with probability, that Judas
a ae other respects be regarded as the purchaser of the
2
For, it is evident from St. Matthew’s account (xxvii. 5), that
as soon as he hed cast down the thirty pieces in the Temple he
went and hanged himself;
It appears also from St. Peter’s speech here (Acts i. 19),
that the field was the place of his death: see on v. 19;
And the Field was purchased after his death (Matt. xxvii. 6).
It is remarkable, that a field in the neighbourhood of a great
City, which was to serve as a Public Cemetery, should have been
purchaseable for so small a sum as thirty pieces of silver, or
shekels, i.e. for less than five pounds ;
How is this to be explained? Probably from the circum-
stance intimated by St. Peter, that it had been polluted by the
horrible death of Judas; whence it was called Aceldama; and
that it was regarded with a feeling of execration on that account.
Hence also it was, that when purchased for this paltry sum, it
was spied to an unclean use, i.e. to be a burial-place ; a burial-
place for ξένοι, strangers, heathens, unclean persons, whom the
Jews would not admit into their cemeteries.
It might well be said then, that in this sense, by defiling it
with his death, Judas had been the purchaser of the field; he had
made it unavailable for any other than an unclean use, and had
rendered it purchaseable by the Chief Priests for the miserable
sum of thirty pieces of silver, which he had received from them
as the wages ΑἹ iniquity, and had then thrown back in remorse
into their hands.
See below, vii. 9; xiii. 29, and Whitby’s note here.
— ἐκ μισθοῦ] SoA, Β, Ο, Ὁ, Ε, Η. Elz., τοῦ μισθοῦ.
— πρηνὴς γενόμενος} “pronus in faciem prolapsus. πρηνὴς,
ἐπὶ πρόσωπον." (Hesych.) ἐπὶ στόματος. (Phavorin.)
Judas, the betrayer of Christ, was pi in the manner
of his death, é.e. hanging, by Ahitophel the traitor, and Absalom
the rebel against David. ( Bede.)
— ἐλάκησε μέσος on Matt. xxvii. 5, where Kuin. after
Vatck. (p. 324) well says, ‘‘ Locus Mattheei cum loco Luce facil-
limé potest componi, si statuitur, Mattheum exposuisse mortis
genus, Lucam verd attigisse ejus eventum. Judas sgritudine
animi commotus, laqueo sibi mortem conscivit (ἀπήγξατο), laqueo
autem, sive pendentis corporis Jude: gravitate, sive alia quécunque
de caussé disrupto, ex altiore loco, ἃ rupe, preeceps ac pronus
delapsus est, ita, ut diffisso corpore, intestina diffusa sint. Apu-
leius Met. i. p. 12, ascenso grabatulo ad exitium sublimatus
immisso capite lagueum induo; sed dum pede altero fulcimen-
tum, quo sustinebar, repello, ut ponderis deductu restis ad
ingluviem adstricta spiritus officia discluderet, repenté putris
aliogué et vetus funis rumpitur, atque ego de alto decidens in
terram devolvor.” Meyer says (p. 30) that St. Luke is at
variance with St. Matthew, and ‘follows another tradition,
according to which Judas did not destroy himself.” Others
(Strauss and Zeller), on the plea of this alleged descrepancy,
deny the fact of his death altogether !
With this account in the speech of St. Peter compare the
narrative of the death of Judas by Papias, the contemporary of
the Apostles, and Bishop of Hierapolis, in the fragment preserved
by Theophylact (pp. 16. 195. Gicumen. p. 11), and in Cramer's
Catena, p. 12, where Apollinariue says, οὐκ ἐναπέθανεν τῇ
ἀγχονῇ ᾿Ιούδας, ἀλλ᾽ ἐπεβίω, καθαιρεθεὶς πρὸ τοῦ ἀποπνιγῆναι :
and he then introduces the relation under the name of Papias (cp.
Routh, R. 8. i. p. 9), which explains St. Peter’s words, pac
1 This, as St. Augustine has already shewn (see his Serm. 22,
where he refers to St. Peter's speech), is the true view of the male-
dictions in the Psalms. They are not curses pronounced by David
or by any man, in his own person, but they are Prophetical Commi-
, ‘A > AY 3 aA id 9
καί, Τὴν ἐπισκοπὴν αὐτοῦ λαβέτω Ere
. 4. 88. 2 a
John i527, pos. 7 "Δεῖ οὖν τῶν συνελθόντων ἡμῖν ἀνδρῶν ἐν παντὶ χρόνῳ ἐν ᾧ εἰσῆλθε
γενόμενος ἐλάκησε μέσος, by the πρησμὸς and ὄγκωσις of the
peg, κα Snes atates that Judas died in his own field, ἐν ἰδίῳ
χωρίφ.
Cp. also the lines of Arator :—
“ Mercedem sceleris solvit sibi, teedia vitee
Horruit ipse suse, stringens in gutture vocem ;
Aéris in medio, coelo terraque perosus
Inter utrumque perit ——
Viscera rupta cadunt nullis condenda sepulchris.”
On the death of the heeresiarch Arius as compared with that
of Judas, see Athanas., Ep. ad Serapion, Vol. i. § 3, p. 270.
19. Ἱερουσαλήμ] See above, i. 4.
— ᾿Ακελδαμ4ά)] Syr. [soz Voss. Chald. spy Spr ager cedis,
ἀγρὸς αἵματος, Matt. xxvii. 8. (Kuin.)
So called for a double reason,
As bought with price of blood, Matt. xxvii. 8.
As sprinkled with the blood of him who took that price.
(Lightfoot.) aa
It was near Mount Zion, to the south side of it. (Jerome,
de locis Hebr.) Cp. Routh, R. 8. i. 24. Robinson, Palestine, i.
524. Winer, i. 188. It would therefore be near the valley of
Hinnom. S. Chrys. (on v. 26) observes that this name was
given by the Jews, by a providential dispensation from God:
ὠνόμοσαν οὕτω, οὐκ εἰδότες, καθάπερ Καϊάφας προεφήτευσεν,
οὐκ εἰδώς.
20. γέγραπται γάρ] This citation is from two Psalms, lxs.
25, cix. Band almost verbatim from the LXX Version used by
the Hellenistic Jews, for whom, as well as for Gentile converts,
St. Luke specially wrote, and has been well harmonized with the
original Hebrew by Surenhusius, p. 383.
The only notable variation is αὐτοῦ for αὐτῶν.
This substitution of αὐτοῦ for αὐτῶν may be explained from
St. Peter’s own words, that Judas was leader to those who took
Jesus, 9.16. Ina word, Ἰούδας, the false Apostle who betrayed
his Master to death, stands forth as the representative of the
faithless ᾿Ιουδαῖοι. His end is a type of theirs. What the Mes-
siah, the King and Judge of all men, pronouncing a divine sen-
tence by the mouth of the Psalmist! (Ps. cxix. 5—7; lxix. 22—
29. Cp. lix. 11—15) imprecates on them, He imprecates on him ;
and the death of their leader is a warning to those who were led
by him, what their destruction will be unless they repent. In
Judas the Holy Spirit sees the Jewish nation personified ; and
finally, Jerusalem herself, because she would not repent, became
an Aceldama, or field of blood.
— ἔπαυλις] An allusion to the pastoral office of Judas. ‘“ Sci-
licet ἔπαυλις respondet Hebraico nomini sry quod proprié domrun
pastoritiam cum stabulo significat, deinde verd etiam de castello
et domicilio quocunque adhiberi solet v. Michaélis Supplem. ad
Lexx. Hebrr. p. 1011 sqq. Hesych.: ἔπανλις, μάνδρα βοῶν, ἣ
οἴκημα, ἣ αὐλὴ, ἣ στρατοπεδία, καὶ ἡ ποιμενικὴ αὐλή." (Kuin.)
— ἐπισκοπήν) mye inapectionem, visitationem (Numb. iv. 16;
xvi. 29, Isa. x. 8. Jer. x. 15); and so prepared by the use of the
LXX Version to designate the Episcopal office (τὴν ἱερωσύνην,
Chrys.), in which Matthias succeeded to Judas; and thence
adopted for that purpose in the New Testament, 1 Tim. iii. 1.
Cp. Clem. Rom. i. 42. 44.
The same may be said of the word κλῆρον as used here, vv.
17. 25, 26 (see note there), as a preparation for its application to
the Ministers or Clergy of the Church. Η
We may observe here the purpose of Almighty God in
having prepared a Greek Version, made by Jews themselves, of
the Old Testament Scriptures, i. 6. the LXX, for the use of the
Apostles and Evangelists, in adopting names for the regimen and
officers of the Church, and for disseminating the Gospel through-
out the world.
— λαβέτω] 80 A,B,C, Ὁ. Elz. λάβοι.
nations, Judicial Sentences, uttered by the Great God and bd 3 of
all—Christ ; they are rehearsals of the Sentence of the Great Day;
and as such they are evidences of the Jnspiration of the Psalms.
ACTS I. 22—26. II. 1. 7
καὶ ἐξῆλθεν ἐφ᾽ ἡμᾶς ὁ Κύριος ᾿Ιησοῦς, 3 ἀρξάμενος ἀπὸ tod βαπτίσματος
ϑ 4 g aA ε id > , 24> ε A 4 aA > a
Ἰωάννον ἕως τῆς ἡμέρας ἧς ἀνελήφθη ἀφ᾽ ἡμῶν, μάρτυρα τῆς ἀναστάσεως
αὐτοῦ σὺν ἡμῖν γενέσθαι ἕνα τούτων. 35 Καὶ ἔστησαν δύο, ᾿Ιωσὴφ τὸν καλού-
μενον Βαρσαβᾶν, ὃς ἐπεκλήθη ᾿Ιοῦστος, καὶ Ματθίαν. 38 ' Καὶ προσευξάμενοι t 18am. 16. 7.
εἶπαν, Σὺ, Κύριε, καρδιογνῶστα πάντων, ἀνάδειξον ὃν ἐξελέξω ἐκ τούτων τῶν
δύο ἕνα, 35 λαβεῖν τὸν κλῆρον τῆς διακονίας ταύτης καὶ ἀποστολῆς, ἀφ᾽ ἧς
παρέβη ᾿Ιούδας, πορευθῆναι εἰς τὸν τόπον τὸν ἴδιον. 35." Καὶ ἔδωκαν κλήρους υ 1 chron. 4. 5.
7A Ν y e A ; "Ν id Ν , ΔΙ A
αὐτῶν, καὶ ἔπεσεν ὁ κλῆρος ἐπὶ Ματθίαν, καὶ συγκατεψηφίσθη μετὰ τῶν
ἕνδεκα ἀποστόλων.
a Lev. 33. 15.
Il. 1" Καὶ ἐν τῷ συμπληροῦσθαι τὴν ἡμέραν τῆς Πεντηκοστῆς ἦσαν ἅπαντες “153
21. ὁ Κύριος ᾿Ιησοῦ:} ‘the Lord Jesus.’ The word Κύριος =
Lord, Jehovah (see on v. 6 and ii. 36), applied to Christ, the
Lord of the world, and Head of the Κυριακὴ, or Church, and
regulating her affairs by His Spirit, and maintaining her cause
by His Power from His Throne in heaven, may be regarded as
the Key-note to the History of the Acts of the Apostles. (Cp.
Baumgarten, i. 28.)
He it is who chooses Matthias in place of Judas (i. 24).
He sends the Holy Ghost to His Church (ii. 383-35). He ad
believers to her aa (ii. 47). He works Miracles by the hands
of His Apostles (iii. 6; iv. 10). To Him St. Stephen prays at
the hour of death (vii. 59, 60). He calls Saul with a voice from
heaven (ix. 5). He sends Ananias to baptize him (ix. 10. 15).
He sends Peter to Cornelius (x. 4. 14. 36). His Angel delivers
Peter and destroys Herod (xii. 7. 23). He calls Paul to Mace-
donia (xvi. 9,10). He comforts Paul at Jerusalem (xxiii. 11).
And, finally, the book closes with the declaration, that Paul
preaches at Rome, the heathen capital of the world, “ the things
concerning the Lorn Jesus” (xxviii. 31).
22. a) See v. 1, and Luke xxiii. 5. Winer, p. 547.
-- pa τῆς ἀναστάσεως: Because this was the question
at issue,—Is Christ risen from the dead? All other things in
His history were manifest; this was more private, and known
comparatively to a few, and it was to be believed and confessed
by all. (Chrys.)
23. καὶ ἔστησαν] Our Lord did not supply the place of Judas
when He was on earth, but left that place vacant at His Ascen-
sion, and to be supplied after it; and He did supply it from
heaven in answer to their prayer to Him as God. See ov. 24—26:
“‘Shew whom Thow hast chosen.’”’ ‘The lot was cast into the
lap, but the disposing thereof was of the Lord.”’ (Prov. xvi. 33.)
Thus He educated them in the fundamental doctrine of
Church polity, viz. that the Church is ruled and protected by
Him,—not visibly present in body, but sitting on His Royal
Throne, in power and glory, at the right hand of God.
24. Κύριε] This prayer is addressed to Christ. Cp. ἐξελέξω
here, and ἐξελέξατο, i. 2. The Apostles are sent by Him. Cp.
Olshausen, p. 365, and see v. 21.
25. ἀφ᾽ { So A, B,C, U. Elz. has ἐξ ἧς, but it seems
more fitting to say that he went aside from it than out of it.
— els τὸν τόπον τὸν ἴδιον} See S. Ignat. ad Magnes. c. 5, ἐπεὶ
οὖν τέλος τὰ πράγματα ἔχει, καὶ ἐπίκειται τὰ δύο ὁμοῦ, ὅ re
θάνατος καὶ ἡ (ωὴ, καὶ ἕκαστος εἰς τὸν ἴδιον τόπον μέλλει
χωρεῖν. So in a good sense St. Peter is said by St. Clement
of Rome (i. 5) to have gone, after his labours and om, els
τὸν ὀφειλόμενον τόπον τῆς δόξης. Cp. Polycarp ad Phil. 9,
where he speaks of St. Paul and other Christian martyrs: ὅτι
οὗτοι πάντες οὐκ εἰς κενὸν ἔδραμον, ἀλλ᾽ ἐν πίστει καὶ δικαιοσύνῃ,
καὶ ὅτι εἰς τὸν ὀφειλόμενον αὐτοῖς τόπον εἰσὶ παρὰ τῷ
Κυρίῳ, ᾧ καὶ συνέπαθον. The Rabbinical writers interpret Numb.
xxiv. 25 in a cognate sense: ‘‘ Balaam ivit in locum suum, i. 6.
in gehennam. Targum Eccles. vi. 6, Die mortis sus descendit
anima ejus in gehennam, in locam unum, quo omnes peccatores
abeunt.” (Lightfoot, Hor. Hebr. et Talm. ad h.1.) And this,
though it be perhaps an incorrect exposition, yet shows the
meaning conveyed by the phrase to a Jewish ear.
“The place of Judas,” says Hooker, Appendix to bk. v. p.
571, ‘‘ was locus swus, a place of his own proper procurement ;
devils were not ordained of God for hell-fire, but hell-fire for
them.
On this text see also By. Bull’s two Sermons, proving that
“the soul subsists after death in a place of abode p for it
by God till the Resurrection ; and that this middle state of hap-
piness or misery is allotted by God to every man immediately
after death, according as he has done good or evil in this life.”
(Serm. ii. and iii. vol. i. pp. 23—82.) Against the erroneous
notions of a sleep of the soul, and of a purgatory, see above, on
Luke xvi. 22.
26. καὶ ἔδωκαν κλήρου] For the Holy Spirit was not yet
given. While this was so, they committed the matter to lot, but
never resorted to it after the day of Pentecost. (Chrys.) They
had a precedent in the Scripture of the Old Testament for the
use of lots. The Land of Promise was divided by lot (Josh. x.),
and the first king of Israel was chosen by lot (1 Sam. x. 17).
The word Clerus, as applied to the Clergy, appears to have
been suggested by the use made of the term in the LXX and in
this passage. As Chrys. says on ἔλαχε: Ἔλαχε τὸν κλῆρον τῆς
διακονίας tadrys: κλῆρον δὲ αὐτὸν καλεῖ δεικνὺς τῆς τοῦ Θεοῦ
χάριτος τὸ πᾶν ὃν, καὶ ἀναμιμνήσκων αὐτοὺς τῶν παλαιῶν, ὅτι ὁ
Θεὸς αὑτοὺς ἐκληρώσατο καθάπερ τοὺς Acutras.
Num. xviii. 24. Vers. LUXX.: ἐγὼ ἡ μερίς σον καὶ 4 κλη-
ρονομία σον.
S. Hieron. (ad Nepotian. de vita Clericorum) : “
vocantur Clerici ve] quia de sorte sant Domini vel quia Dominus
sore, id est pars, Clericorum est.”
Suidas: κλῆρος, τὸ σύστημα τῶν διακόνων καὶ πρεσβυτέρων.
— αὐτῶν] A,B,C, D, have αὐτοῖς, which may be the right
reading, and then the sense would be, ‘ They presented lots to
them.’ Per they placed in an urn two papers, on one of
which the word ‘ Apostle’ was written, and he who drew that lot
(τὸν κλῇρον) was numbered with the Eleven. :
κλήρους αὑτῶν does not mean ‘ their lots’ (which would have
been τοὺς κλήρους), but lots on which their names were written ;
and if this is the right reading, then it is probable that the names
of the two were put into an urn, and he whose name fell out first
(ἔπεσε) was elected. (Cp. Levit. xvi. 8. Homer, 1]. v. 316.)
The precise mode which was here used in the election of
Matthias seems to have been left in uncertainty, that it might not
be used as an example for the future ordinations of the Christian
Ministry. See the note of Mr. Humphry here.
Cu. 11.1. ἐν τῷ συμπληροῦσθαι τ. ἡ. When the day of Pen-
tecost, or the Fiftieth, was being filled up, as the complement to
the forty-nine which were counted from the morrow of the day of
unleavened bread. . Luke ix. 51, ἐν τῷ. συμπληροῦσθαι
τὰς ἡμέρας τῆς ἀναλήψεως αὐτοῦ. St. Luke is the only one of
the writers of the New Test. who uses the word συμπληροῦν.
As to the day on which the Holy Ghost was given, it is to be
observed,
(1) That after forty-nine days from the sixteenth day of Abib
or Nisan had , the next day was the Feast of Pentecost,
or Fiftieth. (Jahn, Archeol. § 354.)
(2) This is clear from the texts of Scripture (Levit. xxiii. 15,
16. Numb. xxviii. 26. Deut. xvi. 9), when explained by Jewish
writers, especially Josephus, Antiq. iii. 10.5: τῇ δευτέρᾳ τῶν
᾿Αζύμων ἡμέρᾳ, ἔκτη 8 ἐστὶν αὕτῃ (cp. Levit. xxiii. 6) καὶ
δεκάτη τοῦ μηνὸς ὃς Νισὰν wap’ ἡμῖν καλεῖται, τῶν καρπῶν obs
ἐθέρισαν μεταλαμβάνουσι... θύουσι δ' ἐπὶ ταῖς ἀπαρχαῖς τῶν
καρπῶν ἀρνίον els ὁλοκαύτωσιν τῷ Θεῷ" ἑβδόμης δὲ ἑβδομάδος
διαγεγενημένης μετὰ ταύτην τὴν θυσίαν, αὗται δ᾽ εἰσὶν αἱ τῶν
ἑβδομάδων ἡμέραι τεσσαράκοντα καὶ ἐννέα, τῇ Πεντηκοστῇ
πρυσάγουσι τῷ Θεῷ ἄρτον.
(3) The counting of the forty-nine days began from the end
of the sixteenth of Nisan. See R. Solomon in Lightfoot, i. p.
746, and Maimonides quoted by Whitby (in loc.).
(4) Hence, therefore, in the year of our Lord’s Passion, we
have the following calendar of days (cp. Lightfoot, i. p. 748,
and ii. p. 642):
Thursday, XIVth Day of the Month Nisan, Christ insti-
tutes the Holy Eucharist.
Friday, XVth Day of Nisan, He is crucified.
Saturday, XVIth Day of Nisan, He rests in the Grave.
Sunday, XVIIth Day of Nisan, He rises from the Dead.
From the end of Saturday, the XVith Day of Nisan, forty-
nine days are counted; and the Fiftieth, or Feast of Pentecost,
falls on a Sunday. And it was the universal belief of the ancient
8 ACTS IL. 2, 3.
bch. 4. 31.
ὁμοθυμαδὸν ἐπὶ τὸ αὐτό. 3." Καὶ ἐγένετο ἄφνω ἐκ τοῦ οὐρανοῦ ἦχος, ὥσπερ
φερομένης πνοῆς βιαίας, καὶ ἐπλήρωσεν ὅλον τὸν οἶκον οὗ ἦσαν καθήμενοι.
ς Matt. 8. 11.
Christian Church, that the Holy Ghost came down from heaven
on the same day of the week as that on which our Lord arose
from the dead, viz. the First Day of the week.
These particulars ere to be noted, because in modern times
some have been found to deny that our Lord was crucified on
a Friday, or that the day of His Crucifixion was the XVth of
Nisan, or that the Holy Spirit descended on the Lord’s Day.
It may be enquired,—
Why was the Holy Spirit given at the Feast of Pentecost?
And Why at this particular Feast of Pentecost ?
(1) Because Pentecost was the Feast on which two loaves of
common leavened bread were offered (Levit. xxiii. ]7—20). The
corn sown was ripened and made into bread. And now in Christ,
who is the bread of Life, the corn which had fallen into the
ground and was risen, had reached its perfect maturity.
Also, the Feast of Pentecost was the ingathering of the
Harvest, and now the Holy Spirit would enable the Apostles to
gather from the Field, ‘‘which is the World,” the spiritual
harvest of which the seed had been sown by Moses, the Prophets,
and by Christ. Now the sickle was to be put to the corn of the
spiritual harvest of souls (Theophyl.) by the Apostolic reapers,
who were to gather them in sheaves, and consecrate them to God.
(2) Because, at that time the Law, graven in stone, had been
given on Mount Sinai (Exod. xix. 1, 2), and it was fitting that
the new Law should be written on the hearts of the Disciples
(Jer. xxxi. 33. Heb. viii. 10) at the same time on Mount Sion,
from which it was to come forth, and that it might be understood
that the Law and the Gospel are from the same Divine Author.
(Severian, Theophyl.) See on i. 4.
“‘Supputemus numerum (says Jerome, de xlii. Mansion.
Mans. xii. vol. ii. p. 593), et inveniemus guinguagesima die
egressionis ex A&gypto in vertice montis Sinai Legem datam.
Unde et Pentecostes celebratur solemnitas, et postea Evangelii
. Sacramentum Spiritis Sancti descensione completur—et divisis
nog credentium totus Evangelicd predicatione mundus im-
pletur.”’
(3) Because the Feast of Pentecost was the first great Feast
following after the Passover ; and because it was fitting that the
vast numbers of people who were at Jerusalem at the Passover
(about two millions and α half; see Whiston’s note on Josephus,
vi. 9. 3), and saw or heard of the Crucifixion of Christ (Luke
xxiv. 18), might also see the glorious and triumphant manifes-
tation of His Exaltation and power in the descent of the Holy
Ghost. (Chrys., Severus ap. Theophyl.) And thus on their
return to their several countries, the Pilgrims of the Law might
become Preachers of the Gospel.
(4) Because the Law had been given to the Israelites on
Mount Sinai, at the season (afterwards called Pentecost) next
following the first Passover, which commemorated their Deliver-
ance from Egypt, and prefigured the universal Redemption by
Christ. And it was fitting that the Christian Law, which was
to be written not on tables of stone, but on the fleshly tables of
the heart, by the finger of the Holy Ghost (Severian), should be
given at the Pentecost next following the completion of the work
of Redemption by the sacrifice of the True Passover, which is
Christ.
(5) The name itself πεντηκοστὴ, the Fiftieth, might suggest
the name of Jubilee, which was significant of the preaching of
“the acceptable year of the Lord.” And on this Fiftieth Day
the Holy Spirit anointed thé Church, Christ’s mystical Body, to
preach that acceptable year to the world (see Aug. Epist. cxix.
and Jerume, in Mens. xii.), “‘sicut. priori populo,—quinquagesimo
die, vero Judileo et vero anno remissionis Lex data est, in Apos-
tolos quoque descendit Spiritus Sanctus.”
Cp. Bp. Andrewes, Sermons, iii. p. 111, on Acts ii, 1—4.
(6) Besides, this was the first great Festival after Christ's
Ascension to Heaven, and it was fitting that, according to the
sure word of Prophecy (Ps. Ixviii. 18), the great event of His
triumphant Inauguration in glory, of His Coronation in His
glorified Humanity, and of His Enthronization at God’s right
hand in Heavenly places, should be solemnized and celebrated by
public manifestations on earth of royal bounty and spiritual
largesses to His Church, proving His Ascension, and verifying
His own word to His Apostles (John xvi. 7. Acts ii. 33).
Cp. Bp. Andrewes, pp. 226, 227, and Barrow’s Whit-Sun-
day Sermon, iii. pp. 473—494.
(7) Because Seven is the number of perfection; and when
Seven times seven days had been completed, then came the
fulness of Christ’s power in the Holy Ghost (Greg. Naz. Or.
3° Καὶ ὥφθησαν αὐτοῖς διαμεριζόμεναι γλῶσσαι ὡσεὶ πυρὸς, ἐκάθισέ τε ἐφ᾽
xli. pp. 732—734). He came personally in His first Advent,
after seven times seventy years from the command to rebuild Jeru-
salem (Dan. ix. 24—27). And now He comes in the er of
the Spirit, after seven times seven Days from the day of restora-
tion, by His own death and burial in the grave.
It is observable that in this year the fifteenth of Nisan fell
on a Friday, the day on which man had been first created; and
so man was created in the first Adam, and restored in the Second
Adam, on the same day of the week. The Resurrection, which
according to types and prophecies, was to be the third day after
the Passion, took place on the first day of the week; the day on
which God said, “Let there be light” (Gen. i. 4, 5). And the
Feast of Pentecost in thie year fell also on the First Day of the
week. And thus the First Day of the week has been consecrated
to all the Three Persons of the ever-blessed and undivided
Trinity ; and the blessings of Creation, Redemption, and Sanctifi-
cation are commemorated on the Christian Sunday.
On this text see Greg. Nazian. Orat. xl. Sermones, p. 733.
Leo M., Sermones Ixxii.—lxxv. S. Aug., Sermones, pp. 266—
270, and Appendix, pp. 182—187. Bp. Andrewes, Sermons, “On
the Sending of the Holy Ghost,” vol. iii. pp. 107. 130. 221. 301.
— ἅπαντας] stronger than xdyres.—" ἅπαντες in his libris
universos nemine excepto designat; πάντες seepé tantum ple-
rosque.”” (Valck.) -- πάντες" ἀντὶ τοῦ πλεῖστοι. (Hesych.)
— ὁμοθυμαδόν] They were prepared to receive the Spirit of
unity, by unity of heart, unity of time, and unity of place.
— τὸ αὐτό] Perhaps because it was the Lord’s Day. (Light-
Soot.) The place is called οἶκος: a conclave, υ. 2. In one
οἰκία there are many οἶκοι. S. Cyril, Bp. of Jerusalem, states
that it was a large apartment which afterwards was converted
into a Church (Catech. xvi. 4), well known in his day, probably
the ὑπερῷον mentioned i. 13. (See Valek. and note there, and
Greg. Nazian. in Caten.)
If it had been, as some have supposed, a chamber in the
Temple, St. Luke would hardly have failed to mention that cir-
cumstance; and it does not seem likely that the use of an olxos
in the Temple would have been conceded to the Apostles by the
Priests. Indeed, after the Sacrifice of Christ on the Cross, and
the rending of the Veil, the Christian Church had now become
the Temple of God; and it is not probable that any spiritual
dispensation, such as the outpouring of the Holy Ghost, would
be connected with the material Temple at Jerusalem.
As Chrys. says, the olxos in which they were assembled may
be regarded as typical of the universal Church, which is illumined
by the Holy Spirit in the Gospel, and which was humble and
private in its primitive state, but afterwards spread itself from the
ὑπερῷον at Jerusalem throughout the world; and by its instru-
mentality the graces of the Holy Ghost which are poured forth
on the Apostles, flow down as it were from one heavenly source,
by the streams of those different nations, which were assembled
at the Day of Pentecost, and thence returned to their own homes,
and so diffuse themselves in all parts of the earth, and irrigate
and fertilize the world.
2. ἐκ τοῦ οὐρανοῦ ἦχοι---πνοῆΣ] From heaven, the place
whence the Spirit came. The wind shows His power and vehe-
mence, and reminds them of the wonders of Sinai at the delivery
of the old Law. Cp. Bp. Andrewes, p. 118.
— τὸν οἶκον] The chamber. See on v. 1, and below on ». 46,
κατ᾽ οἶκον. It must have been a large apartment, as it seems to
have held 120 persons (cp. i. 18. 15; ii. 1). They were all
assembled there early (see v. 15), either by a previous direction
from Christ, or by some ial intimation, or because it was the
First Day of the week, when they met for public worship. They
there remained in an attitude of expectation, sifting.
8. διαμεριζόμεναι--- ἐκάθισε] The Tongues of Fire parted them-
selves off (Valck.) from one source (ἐκ μιᾶς ῥίζης, Chrys.), and
distributed themselves among them.
See St. Luke’s use of διαμερίζω, Acts ii. 45. Luke xxiii. 34,
and cp. St. Paul’s words, 1 Cor. xii. 4—11, διαιρέσεις χαρισ-
μάτων, and πάντα ταῦτα ἐνεργεῖ τὸ by καὶ τὸ αὐτὸ Πνεῦμα,
διαιροῦν ἰδίᾳ ἑκάστῳ, and Heb. ii. 4, Πνεύματος ἁγίον μερισ-
Se
Also the Tongues rested on the head of each. Hence the
singular number ἐκάθισε (cp. Valck. and Winer, ὃ 58, p. 458),
showing that these gifts were from one Spirit, and that they were
not to be a mere transitory boon, but an abiding presence. Christ
ascended up on high and gave gifts to men, that the Lord God
might dwell among them. (Ps. lxxviii. 18.)
ACTS I. 4.
ἕνα ἕκαστον αὐτῶν. 4° Καὶ ἐπλήσθησαν ἅπαντες Πνεύματος ἁγίου, καὶ ἤρξαντο 1%. 1.5.
7” ἃ 19. 6.
λαλεῖν ἑτέραις γλώσσαις, καθὼς τὸ Πνεῦμα ἐδίδον ἀποφθέγγεσθαι αὐτοῖς.
Mark 16. 17.
1 Cor. 12. 10.
They had
1) Tongues given them that might preach,
3 Of Fire, that they might by with power.
3) The Tongues were distributed among them, that none
might envy the other, and none exalt himself over the other, and
that each of them might do his part in edifying the whole.
(4) They sat on the head of each of them, that each might
do that work constantly, especially by the Word of God.
“‘ Hence,” says Theoph., “when a Bishop is ordained, the
Ane which is the Tongue of Fire of the Spirit, is laid on his
— ἐφ᾽ ἕνα @.) “Cp. omnino ἐπὶ super Joh. i. 32, 33.” (Bengel.)
Thus the inauguration of the Apostles by the Holy Ghost resem-
bled that of Christ. Matt. iii. 16.
On whom did the Holy Ghost come? δ. Aug. (in Joann.
xcii.) says, “ Venit in die Pentecostes Sanctus Spiritus in centum
viginti homines congregatos, in quibus et Apostoli omnes erant
qui illo impleti linguis omnium gentium loquebantur.”’” So
Chrys.: ‘‘Other believers besides the Apostles received the Holy
Ghost, enabling them to speak with tongues. But the Aposiles
alone appear to have been endued with the power of conveying fo
others the gift of the Holy Ghost, enabling them to speak with
tongues.” See viii. 18.
4. ἤρξαντο λαλεῖν ἑτέραις yAdéooas] ‘They began to speak
in languages not their own, —other ΩΣ they had ever learned.”
Bp. Andrewes, p. 138.) The phrase is from Isa. xxviii. 11,
ν διὰ γλώσσας ἑτέρας, and it announces the fulfilment of the
Prophecy of Ps. xix. 3, 4 (Ambrose); and is explained by ». 8,
τῇ ἰδίᾳ διαλέκτῳ, and v. 11, ταῖς ἡμετέραις γλώσσαις.
Hence, ἐλάλουν ξέναις γλώσσαις καὶ ov πατρίοις, says Greg.
Nazian. (p. 742, Orat. xli.), but ταῖς ἰδίαις τῶν ἀκονόντων. Some
of them spake in the language of India, some of Scythia, some
of Crete and Arabia,—nations hostile to the Jews. ((£cum.)
“ Predicaturi multis gentibus accipiunt genera linguarum.” (Je-
rome, iv. 178, ad Hedib. 9, where are some excellent remarks on
this text.) ‘‘ Loquebantur linguis omnium gentium.” (S. Aug.,
Serm. 316. Cp. below, x. 46; xi. 15, 16.) “ Quia futura Ec-
clesia in omnibus linguis preenuntiabatar.”” (Serm. 266.) “ Lo-
ig aes Ecclesize in linguis omnium gentium.” (Aug.
The Apostles were gifted with the Tongues of all nations,
because they were to preach to all nations,—é¢re:d)) πανταχοῦ
διέρχεσθαι ἔμελλον. (Chrys., Theophyl.)
All other interpretations of the words ἑτέραις γλώσσαις are
irreconcilable with grammatical rales and historical truth. The
miracle was not (as some have thought) in the ears of the hearers,
but in the tongues of the speakers. appearance of tongues
indicates this; of tongues sitting on the heads of the Apostles.
As S. Cyril says (in Caten.), “ they e with languages they
had never learnt ;’’ and thus was fulfilled the prophecy, “ there
is neither speech nor language, but their voices are heard among
them ; their sound is gone ont into all lands, and their words into
the ends of the world.” (Ps. xix. 3, 4. Rom. x. 18.) The Spirit
was given in the form of Tongues in order to consecrate! the
preaching of Apostolic doctrine (Severus); and thus they were
ordained by the χειροτονία of the Spirit, laying as it were His
own Hands on their heads, to the Apostleship of the world.
(Severian, in Caten. Chrys. Aug. Tr. xciii. in Joan. Cyril,
Cateches. 17. Nazian. Orat. xli. p. 743; xliv. Leo, Serm. in
Pentec., and Greg., Hom. 30 in Evang. cited by A Lapide.)
“Thus each of them became as it were a θρόνος of the Holy
Ghost.” (Severian.)
Besides, as the Fathers observe (see Chrys. here, and Aug.
passim. Cp. Bp. Andrewes, p. 130), the miracle of Pentecost at
Sion was the ἀντίστοιχον, or antithesis of the Confusion of
Tongues at Babel. ‘ There,’’ says Chrys., ‘the one language
was divided into many; here many lan, are united in one
man;’’ and it is truly and besutifally said by Leo M. (Serm.
Ixxiii. p. 155), “ O quam velox est sermo sapientiz, et ubi Deus
magister est, quam citd discitur, quod docetur! Non est adhi-
bita interpretatio ad audiendum, non consuetudo ad usum, non
tempus ad studium, sed spirante ubi voluit Spirita Veritatis, pro-
prize Gentium voces facte sunt in Ecclesie ore communes. Ab
hoc igitur die tuba evangelicee preedicationis intonuit ; ab hoc die
imbres charismatum, flumina benedictionum omne desertum et
universam aridam irrigaverunt.” Cp. ibid. Serm. Lrxiv. p. 159.
This is also well expressed by Arator, v. 122:
“-- igne magistro
Imbuit ora calor, dictisque fluentibus exit
Linguarum populosa seges; non littera gessit
Officium, non ingenii stillavit ab ore
Vena, nec egregias signavit cera loquelas ;
Sola fuit doctrina Fides.”
The Building of the Church by the Divine Spirit of Love at
Sion was designed to remove the evil of the Building of the Tower
by the buman spirit of pride at Babel. And though it did not
please God to bring all Nations back to one lip (Gen. xi. 1),
yet by enabling the one Apostolic company to speak the same
of Peace in all languages, He showed bow the sin and
misery of Babel would find their remedy in Sion. The same
member, the tongue, which had scattered mankind through all
the world, was now, when attuned by the Spirit of peace, used
to bring back the world ‘to the fold of Unity.”’ So the curse
was taken away, and a blessing poured forth in its place.
Therefore, “It is very meet, right, and our bounden duty,
that we should at all times and in all places give thanks unto
Thee, O Lord, Holy Father, Almighty Everlasting God, through
Jesus Christ our Lord, according to whose most true promise the
Hoty Guost came down, as at this time, from Heaven, with a
sudden great sound as it had been a mighty wind, in the likeness
of fiery tongues, lighting upon the Apostles to teach them, and
to lead them to all truth, giving them both the gift of divers
languages, and also boldness with fervent zeal to preach the
Gospel unio all Nations, whereby we have been brought out of
darkness and error into the clear light and true knowledge of
Thee and Thy Son Jesus Christ. Therefore with Angels and
Archangels, and with all the company of heaven, we laud and
magnify Thy glorious Name, evermore praising Thee and saying,
Holy, Holy, Holy, Lord God of hosts, heaven and earth are full
of Thy glory, Glory be to Thee, O Lord most high.”
On the Gift of Tongues—ite Design and Use.
One of the most convincing proofs of the truth of the An-
cient Interpretation of this text, as thus declared by the Cnurcn
of ENGLAND, is to be found in the almost countless discrepancies
of the Expositors who have deserted that Interpretation.
There is a large and consistent body of Interpreters, dating
from the second century, and continued for many hundred years
in all parts of Christendom, in favour of the Ancient Exposition ;
whereas, on the contrary, the Expositions at variance with it,
which have been propounded in modern times, have no ancient
authority in their favour; and are as inconsistent with one another,
as they are irreconcilable with the teaching of Christian An-
tiquity.
i would be fruitless to enumerate all these conflicting
ions. They may be seen in De Wette’s Einleitung,
where they occupy ten pages (pp. 27 to 37), or in Meyer's.
Kommentar, p. 42; and see Mr. Alford’s note here, and Bunsen’s,
Hippolytus, &c., ii. p. 12, 2nd ed.
It has been recently alleged, even by some English Exposi-.
tors, who allow that the Apostles spoke with foreign tongues on
the Day of Pentecost, that there is no evidence in the Acts of
the ΑἹ or in any other part of Holy Scripture, that the
Apostles—as the Church of England affirms—were supernatu-
rally endued with power “to preach the Gospel in divers lan-
guages,” which they had never learnt, or that they ever did:
preach it in such languages.
But on this allegation it may be observed,
1. That our Lord’s promise to His Disciples was general,
Mark xvi. 17,,18, ‘These signs shall follow them that believe;
In my Name they shall cast out devils; they shall speak with
new tongues; . . . they shall lay hands on the sick and they
shall recover.”
The signa there mentioned by Christ were not for momen-
tary display, but for continual profit and edification.
The power of ing with new tongues is combined in
Christ’s promise with that of healing the sick, and casting out devils.
The les were led to expect to receive a supernatural ability
to do all these things, and the need of the gift of new tongues
was certainly not less than that of those other gifts which are
joined with it. And it can hardly be said that the Divine
Promise was fulfilled, if the power of speaking with new tongues
was limited to one or two special occasions, and not applied to
the noblest of all uses of speech, that of preaching the Gospel.
1 The words in the printed edition of the Catena (p. 20) are, ὑπὲρ τοῦ τὸ κήρυγμα ANOH OYN τῆς ἀποστολικῆς διδασκαλίαν.---σεαὰ
᾿ΑΝΑΘΒΙΟΥ͂Ν.
Vou. I.—Paarr. II,
c
10 ACTS II. 5, 6.
5 Ἦσαν δὲ ἐν Ἱερουσαλὴμ. κατοικοῦντες ᾿Ιουδαῖοι ἄνδρες εὐλαβεῖς ἀπὸ παντὸς
ἔθν. aA eon Ν 3 ΄, 6 Τ' fa δὲ a a 4 Ὧλθι δῚ
ἔθνους τῶν ὑπὸ τὸν οὐρανόν. ἐνομένης δὲ τῆς φωνῆς ταύτης, συνῆλθε τὸ
πλῆθος, καὶ συνεχύθη, ὅτι ἤκουον εἷς ἕκαστος τῇ ἰδίᾳ διαλέκτῳ λαλούντων
2. The miraculous power of preaching in new tongues may
also be said to have been presupposed in our Lord’s commission
to His Apostles, Galilean Fishermen, “unlearned and unlettered
men” (ἰδιώτας καὶ ἀγραμμάτου), “Go ye and teach all Nations.”
“Go ye, μαθητεύσατε, make ye disciples of the learned Greek
and of the proud Roman; convert the many-tongued Nations of
the Earth; ‘ Preach the to every creature.’ ‘Ye shall be
My Witnesses to the ends of the Earth.’"’ (Acts i. 8.)
But how were they to do this without the knowledge of
foreign languages? It is not sufficient to reply that they knew
Greek, and that with a knowledge of Greek they could preach to
all the world.
For, first, it is not clear that they did know Greek, or at
least, know it in such a way as to speak it with fluency, and in
such 8 manner as not to expose their message to contempt.
And if Greek was all that was n , why were they
gifted with the tongues of so many nations on the Day of Pente-
cost?
They did not go forth to preach till they had received the
gift of Pentecost; but they complied with Christ’s command,
when they had been endued with power from on high. As
Ireneus says, iii. 1, ‘Posted quam induti sunt supervenientis
Spiritds Sancti virtutem ex alto, exierunt in fines terre—evan-
gelizantes.”
Their prompt obedience to Christ’s command, and the im-
mediate success which attended their Missionary labours in all
parts of the world, seem to indicate that they had the power of
εὐτονς Ασα μ᾽ i A γέ ει τῷ Rune in their vernacular lan-
guages. And how co! i ut by a supernatural gift?
3. The evidence derivable from the Acts of the jee of
the possession of this power, is also cogent,—
Ist, Positively.
We see the Apostles in the first instance using their con-
fessedly miraculous power, in order to preach the Gospel to the
various tribes, speaking different languages, collected at Jerusalem
on the Day of Pentecost. Here certainly is a proof that the
power tcas employed for the propagation of the Gospel. And
this specimen of its use for a permanent and necessary end,
seems to suggest a belief that it was vouchsafed fo, and used by
the same persons according to the need, on other occasions for
the same purpose.
It is worthy of remark here that the Apostle, who takes the
lead in preaching de this et is St. Peter. And he is also
rominent in preaching to different congregations and persons in
the earlier portion of this History. And his preaching is inva-
riably attended with success. Yet of St. Peter it is noticed in
the Gospel that he could not, of himself, speak Ais own vernacular
language with accuracy. (Matt. xxvi. 73. Mark xiv. 70.) How
was the fisherman of Bethsaida, with his Galilean barbarisms, to
work such effects as he did in preaching, without a supernatural
gift of language? Cp. note on xxiv. 1.
Again; in the Acts of the Apostles we see δέ. Paul preaching
to the various Tribes of Asia Minor, and to the barbarous (i.e.
foreign) inhabitants of Malta (see notes on xiii. 15; xiv. 11, and
xxviii. 2— 4), doubtless in their own languages.
And St. Paul’s case seems to afford a strong corroboration of
what has been now asserted.
He was the most learned of the Apostles. Humanly speak-
ing, he had more of ordinary qualifications for addressing foreign
congregations, than any of the rest. And yet he wa’ more gifted
supernaturally than others with the power of speaking with
γλῶσσαι, or foreign languages. (1 Cor. xiv. 18.) And why?
Because his Missionary travels were more extensive than theirs.
He who, as “the Apostle of the Gentiles” (Rom. xi. 13), had a
commission to preach to more nations, was more gifted ; and his
case shows the need and reason of the gift.
2ndly, Negatively, also
The evidence from the Acts of the Apostles is strong.
In this divinely-inspired record of the Missionary labours of
the Primitive Church, we never hear that any one of the Apostolic
Missionaries of the Gospel ever sat down for a single hour to
learn a foreign language, or ever was retarded or deterred for a
single moment by ignorance, or defective knowledge, of any
foreign language, from preaching the Gospel to any person or
congregation in any part of the world. What is there similar to
this in any annals of Modern Missions? (See further below,
xiv. 11.) And how is this to be explained but by a supernatural
ability to preach in foreign tongues ?
It has also been recently objected in some Expositions of this
passage that there is no early patristic evidence of a spiritual gift
of speaking in different Languages for the preaching of the
On this it may be observed ;
There is early Patristic evidence that the Apostles went forth
to preach the Gospel in all lands; and that they did preach it.
But there is no evidence that the Apostles ever learnt a foreign
language, or could not speak the language of the country to
which they went.
Besides; even jf there existed no testimony such as is de-
scribed from the few surviving works of the Fathers of the Second
and Third Centuries, yet the concurrent Testimony of the Fathers
of the Fourth and Fifth centuries proves what the Tradition of
the Church was on this point.
But there iz early patristic testimony of the continuance of
the gift of tongues for preaching the Gospel.
St. Ireneus, the disciple of Polycarp, the Scholar of St. John,
says (v. 6; cp. Euseb. v. 7), ‘We hear many brethren in the
Church, having prophetic gifts, and speaking with all kinds of
tongues by means of the Spirit, παντοδαπαῖς λαλούντων διὰ τοῦ
Πινεύματος γλώσσαις, and bringing to light the hidden things of
men’s hearts for edification, and declaring the mysteries of God.”
How Jreneus understood the passage before us, appears also
from his words (iii. 17), “ Luke relates that the Spirit descended
on the disciples after the Ascension of the Lord, on the Day of
Pentecost, in order that all Nations might be enabled to enter
into life; wherefore they united in all languages in praising God
the Holy Spirit, bringing distant Tribes into Unity, and offering
the first fruits of all Nations to God.”
It is not indeed necessary to suppose, nor is it probable, thst
the power of speaking in foreign languages, without previous
study, was long continued in the Church. Soon after the com-
pletion of the Canon of the New Testament the Holy Scriptures
were translated into various languages, and native Churches were
formed in the principal countries df the world. As St. Gregory I.
says (in Marc. xvi. 16), when the Tree of the Gospel was first
planted, it was watered with extraordinary effusions of the Holy
Ghost; but when it had taken root, then ordinary means sufficed
for its growth. 7
— ἀποφθέγγεσθαι αὐτοῖ] So A,B,C, Ὁ. Elz. has αὐτοῖς
ἀποφθέγγεσθαι. The alteration may have been made for greater
ease of construction ; but trajections of this kind (as Alford well
observes) are usual with St. Luke. And there is something
marked in the reservation of αὐτοῖς, i.e. them especially (accord-
ing to Christ’s promise), them, who were lately so weak and
timid,—the last and emphatic word. Cf. αὐτοῖς and αὑτῶν in the
preceding verse.
The word ἀποφθέγγεσθαι (used only in the Acts, ii. 14;
xxvi. 25) has a special force; it is not simply to speak, but
“ magnificé loqui’’ (Valck.), to pour forth short sentences (CArys.,
Gcum., and Bloomfield here). This word seems to in the
mode in which those who received the gift of tongues on the day
of Pentecost spoke, viz. by ejaculatory ascriptions, perhaps in
orderly sequence, of glory to God, and by short and fervent ex-
hortations to their several hearers.
5. κατοικοῦντες: Some residing there in expectation of the
appearance of the Messiah then expected (see Lightfoot here),
others who had come up for the Feast.
6. συνεχύθη] was confounded, or was in confusion, from doubt
and astonishment; and the confusion showed itself in the confiux
of people, and in the passions by which they were agitated,
and in the variety of languages which they spoke; an image of
Babel.
St. Luke here happily uses a word (συνεχύθη) which reminds
the reader of 533 (Babel), which the render by otryxvois,
ὅτι ἐκεῖ συνέχεεν ὁ κύριος τὰ χείλη πάσης τῆς γῆς, Gen. xi. 9.
Babel, built by human pride, is on the one side; and the Church
of Christ, animated by the Holy Ghost, the Spirit of Love, on the
other. Here are two opposite powers brought into contact on
the Day of Pentecost. Din of the one rages against the
Peace of the other, and the eddying streams flow together. The
confusion of Tongues is calmed by the effusion of the Holy
Ghost; and by the diffusion of the Truth, under the gracious
influence of the Holy Spirit, the Tongues of Babel are brought
into harmony, and preach the One Gospel of Christ, and sing in
a holy cael a ai Songs pte Ararat ΜΝ
--- διαλέκτῳ] dialect. mething more yA » or
guage. See Valck. p. 327. The Apostlee—illiterate Calilseans,
a ve
ACTS I. 7—13. 11
αὐτῶν. Τ᾿ Εξίσταντο δὲ πάντες καὶ ἐθαύμαζον, λέγοντες πρὸς ἀλλήλους, Οὐκ
ἰδοὺ πάντες οὗτοί εἶσιν οἱ λαλοῦντες Γαλιλαῖοι;
8 ‘ aA ee A » ,
καὶ πῶς NMELS ἀκονομεν,
ἕκαστος τῇ ἰδίᾳ διαλέκτῳ ἡμῶν ἐν GF ἐγεννήθημεν, 9 Πάρθοι καὶ Μῆδοι καὶ
᾿Ἐλαμῖται, καὶ οἱ κατοικοῦντες τὴν Μεσοποταμίαν, ᾿Ιουδαίαν τε καὶ Καππα-
δοκίαν, Πόντον καὶ τὴν ᾿Ασίαν, 10 Φρυγίαν τε καὶ Παμφυλίαν, Αἴγυπτον καὶ
τὰ μέρη τῆς Λιβύης τῆς κατὰ Κυρήνην, καὶ οἱ ἐπιδημοῦντες Ρωμαῖοι ᾿Ιουδαῖοί
τε καὶ προσήλντοι, 1} " Κρῆτες καὶ "ApaBes, ἀκούομεν λαλούντων αὐτῶν ταῖς 2" 1
ἡμετέραις γλώσσαις τὰ μεγαλεῖα τοῦ Θεοῦ; 13 ᾿Εξίσταντο δὲ πάντες καὶ
δυγπόρουν, ἄλλος πρὸς ἄλλον λέγοντες, Τί ἂν θέλοι τοῦτο εἶναι ; 18 ἕτεροι δὲ
διαχλευάζοντες ἔλεγον, Ὅτι γλεύκους μεμεστωμένοι εἰσί.
who, as Valck. observes, p. 349, knew only one dialect of one
language—spake in different languages and in different dialects
of the same lai (Bede, Retract. p. 104). For example, the
Medes and Elamites (Persians) spake the same ¢ongue, but in
different dialects. And so it was with many other races enu-
merated in vv. 9—11. Hence we may explain Ἰουδαίαν in v. 9.
See note there.
The Christian Charch 8 in all dialects of all languages.
It shoots out its roots and fibres every where, and consecrates all
nations and races of the world.
8. πῶς ἡμεῖς ἀκούομεν, Exarros] It is not said that each of
the Apostles had the power of speaking ali languages. But as at
Babel the tongue which a certain number of persons spoke served
as a guide to lead them away together to settle in 8 given place,
and so the world was colonized: so, it would seem, at Pentecost,
the foreign tongue which each disciple was enabled to cot.
lected about him a group of those strangers then at Jerusalem
who spoke that parti tongue; and so all were evangelized.
It has been supposed by some (e. g. Severus in Caten. here),
that the gift of a special language was like ἃ spiritual intimation
to each of the Apostles signifying to what country he should
direct his attention δίδοται ἑκάστῳ γλῶσσα καθάπερ κανών ; that
is, it was as it were his appointment or χειροτονία to a particular
charge; and S/. Jerome says (iv. 178), “‘accipiunt genera lin-
guarum, ut nosceretur gui Apostolorum quibus deberent gentibus
nunciare.”
9--11, Πάρθοι καὶ Μῆδοι--“Αραβε5Ὶ The arrangement of these
words is remarkable. It follows the order of the three principal
διασποραὶ or Dispersions of the Jews throughout the world, as
lollows :—
(1) The earliest διασπορὰ, that of the Ten Tribes in Media
and Syria, and the two Tribes in the neighbourhood of Babylon,
now subject to the Parthians, who are therefore placed first.
(2) The διασπορὰ of Asia Minor, the dwellers in Cappa-
docia, &c., an offset from the Assyrian dispersion.
3) The Egyptian, planted by Ptolemy Lagus.
these dispersions cp. Mede’s excellent Essay, Works,
book i. Disc. xx. pp. 74—77; Lightfoot, ii. p. 1144; and How-
aon, i. pp. 21, 22.
It is observable, that St. Peter, the Apostle of the Circum-
cision, ided instruction for all these dispersions ;
1) He went in to the Parthians, for he wrote from
Babylon (1 Pet. v. 13). Cp. Wieseler, p. 557.
2) He wrote his two Epistles to the Asiatic διασπορά.
3) He sent “ Marcus his son” to the διασπορά.
&. Jerome (Ser. Eccl. 8.) Other authorities for these statements
may be seen in the Editor’s Lectures on the Canon of Scripture,
pp. 391-- 297. On the providential pre-arrangement for the
spread of Christianity by means of these διασποραὶ, or Disper-
sions, throughout the world, see Bp. Pearson's admirable remarks
in one of his excellent discourses recently recovered by Archdn.
Churton, ii. pp. 30, 31. He there says: “ On the day of Pente-
cost Jews were present from every nation under heaven. So-
journers also were there, the causes and witnesses of the miracle.
And when they returned to their own land, what did they report
with greater joy, than that their own mother-tongue had been en-
nobled at Jerusalem by the revelation of divine mysteries? Thus
the preaching of the at first communicated to the Jews of
all nations at Jerusalem followed them to their own homes.” He
adds, p. 36: “In order that the kingdom of Satan might be over-
thrown by the Gospel, preached by the Apostles and Apostolic
men, it was requisite that they should speak in tongues under-
stood by all nations.”’
The enumeration of these tribes (Parthians and Medes,
&c.) as ὃ at the day of Pentecost, and as then evangelized
by the Apostles (v. 41), has a special interest as displaying the
falfilment in part of Ancient Prophecy. See the passage in Isa.
ech. 1. 22.
xi. 11, “(It shall come to pass in that day that the Lord shall set
His hand again the second time to recover the remnant of His
people that shall be left, from Assyria, and from Egypt, and
from Pathros, and from Cush, and from Elam, and from Shinar,
and from Hamath, and from the Islands of the Sea,’’ καὶ τοὺς
διερσπαρμένους ᾿Ιούδα συνάξει ἐκ τῶν τεσσάρων πτερύγων τῆς
γῆς. (LXX.)
The regions mentioned by Isaiah correspond very nearly with
those specified here by St. Luke; and in the reception of the
first-fruits of these various Dispersions into the Christian Sion
the Church, it may be rightly said that they have been recovered,
and brought back again to their true Aome in Christ, the spiritual
Jerusalem.
9. *Iov8alay] Since they who spake were Galileans (v. 7),
and the Galilean dialect differed from that spoken in Judea
(Mark xiv. 70), they who dwelt in Judea might well express
surprise at what they heard; and therefore there is no reason for
abandoning the reading of the MSS. here for ᾿ἰδουμαίαν, ᾿Ινδίαν,
or Βιθυνίαν, with some Commentators.
— ᾿Ασίαν] That district called Ionia and Lydia, of which
Ephesus was the capital, and sometimes called Proconsular Asia.
Cp. Acta vi. 9; xvi. 6; xx. 16. Rev.i. 4.11. The Asia of the
New Testament may be said to bear the same relation to “Ἅ Asis
Minor ’' that Portugal does to Spain.
10. ἐπιδημοῦντες Ῥωμαῖοι) There should be no after
Ῥωμαῖοι, and the sentence should be rendered, ‘Jews of Rome,’
whether by birth or conversion, and now sojourning at Jerusalem
for the Feast. (Valck.)
18. ἕτεροι δὲ 3:axAevd(orres] The native Jews mocked be-
cause they did not know the foreign languages spoken by the
Apostles, and those foreign tongues seemed to them like a jargon
of unmeaning sounds,—a proof that the miracle was not in the
ears of the hearers (as some thought even in ancient times; see
Bede, Retractat. in Act. ii. p. 103), but in the tongues of the
Apostles, and a refutation of several modern theories on this
subject.
: δια-χλενάζοντες, the compound, is a stronger word than the
simple verb. Cp. δια-γογγύζω, Luke xv. 2; xix. 7.
— yAetxous] Pentecost being a time of convivial rejoicing
(Deut. xvi. 11). They say ‘new wine,’ though the Vintage was
not come. (Chrys.) But no wonder that they who mock at
the work of the Spirit, and call it a mere jargon, should be con-
futed not only by reference to the time of day (as St. Peter con-
futes them), but from the time of year. “ Behold,"’ says Se-
verian, “their folly convicted by the season itself. How could
there be new wine at Pentecost? But calumny is blind.”
And yet, like Caiaphas, and Pilate, and other enemies of the
truth, they-were overruled unconsciously to declare what was
true. For now the new wine of the Spirit was into new
bottles. (See on Matt. ix. 17. Luke v. 38.) “Jam enim,” says
Bede after Cyril. Hieroe. Cat. 17, “vinum novum in utres
novos venerat, cim Apostoli, non in vetustate litera sed in novi-
tate Spiritds, Dei magnalia resonarent.”” This is happily versi-
fied by Arator, v. 150, after Augustine and others. See on
ov. 16:—
“ Hos etiam musto typica ratione moveri
Error verus ait, quos ebria fonte recenti
Complevit doctrina poli; nova vasa liquorem
Suscepere novum ; nec corrumpuntur acerbo
Quo veteres maduere lacus, de Vite bibentes
Que, Christo cultore, dedit convivia verbis,
Unde rubent quas vertit aquas.”
The word γλεῦκος is rightly rendered ‘mustum’ in Vulg.
and ‘new wine’ in the Auth. Vers. And the suggestions that
have been made of another rendering would destroy the spiritual
sonne of tha pamage, 26 declared by ancient Ἐχροαίίοτα,
- change wrought in the recipients.
f1 Thess. 5. 7.
Joel 2. 28—32.
a. 44. 8.
John 7. 38.
h Joel 2. 30.
{ Matt. 24, 29.
k Rom. 10. 13.
ch. 10. 88.
ACTS II. 14—22.
M Σταθεὶς δὲ Πέτρος σὺν τοῖς ἕνδεκα, ἐπῆρε τὴν φωνὴν αὐτοῦ, καὶ ἀπ-
», > a ν᾽ 3 a Ν ε Led ε A 9
εφθέγξατο αὐτοῖς, “AvOpes ᾿Ιουδαῖοι καὶ of κατοικοῦντες ᾿Ιερουσαλὴμ ἅπαντες,
τοῦτο ὑμῖν γνωστὸν ἔστω, καὶ ἐνωτίσασθε τὰ ῥήματά pov. 1ὅ “Οὐ γὰρ, ὡς
ε κα ε , 4 , ἦ᾽ ᾿ σ΄ , a e+
ὑμεῖς ὑπολαμβάνετε, οὗτοι μεθύουσιν: ἔστι yap apa τρίτη τῆς ἡμέρας:
ἰδε ἀλλὰ τοῦτό ἐστι τὸ εἰρημένον διὰ τοῦ προφήτου ᾿Ιωήλ, " Καὶ ἔσται
ἐν ταῖς ἐσχάταις ἡμέραις λέγει ὁ Θεὸς, ἐκχεῶ ἀπὸ τοῦ πνεύματός
pov ἐπὶ πᾶσαν σάρκα' καὶ προφητεύσονσιν οἱ υἱοὶ ὑμῶν καὶ ai
θυγατέρες ὑμῶν' καὶ οἱ νεανίσκοι ὑμῶν ὁράσεις ὄψονται, καὶ ol
πρεσβύτεροι ὑμῶν ἐνυπνίοις ἐνυπνιασθήσονται. ὃ Καί γε ἐπὶ τοὺς
δούλους μου καὶ ἐπὶ τὰς δούλας μου, ἐν ταῖς ἡμέραις ἐκείναις,
> aA 2 9s A , , Ν , 19 LK Ν ὃ ,
ἐκχεῶ ἀπὸ τοῦ πνεύματός μου, Kal προφητεύσουσι. at δώσω
“ a aA ‘
τέρατα ἐν τῷ οὐρανῷ ἄνω, καὶ σημεῖα ἐπὶ τῆς γῆς κάτω, αἷμα καὶ
πῦρ καὶ ἀτμίδα καπνοῦ. ᾽' Ὁ ἥλιος μεταστραφήσεται εἰς σκότος,
καὶ ἡ σελήνη εἰς αἷμα, πρὶν ἣ ἐλθεῖν τὴν ἡμέραν Κυρίου τὴν
μεγάλην καὶ ἐπιφανῆ. 2ι᾽ Καὶ ἔσται, πᾶς ὃς ἂν ἐπικαλέσηται τὸ
ὄνομα Κυρίον σωθήσεται. ™'"Avdpes ᾿Ισραηλῖται, ἀκούσατε τοὺς λόγους
a Let aA 3
τούτους: ᾿Ιησοῦν τὸν Ναζωραῖον, ἄνδρα ἀπὸ τοῦ Θεοῦ ἀποδεδειγμένον εἰς
ὑμᾶς δυνάμεσι καὶ τέρασι καὶ σημείοις, οἷς ἐποίησε δὲ αὐτοῦ ὁ Θεὸς ἐν
14. σταθείς] having taken up his station,—a sign of boldness ;
see next note. So ἀπεφθέγξατο, he spoke aloud.
In his reports of speeches, St. Luke is wont to begin with
describing the attitude and gesture of the speaker (x. 34; xiii. 16;
xvii. 22; xxiii. 1; xxvi. 1).
— σὺν τοῖς ἔνδεκα] It is probable that the Eleven spoke also
to several companies of persons in various languages, and that
St. Peter’s speech is recorded as a specimen of what was spoken
by the Apostles, and because it was addressed specially to the
Jews of Jerusalem, and was probably spoken in their language.
See Ligh{foot here (i. p. 754), and note on v. 41.
A proof of the gift of the Holy Spirit is here shown in the
at a contrast between
. Peter in the hall of Caiaphas before the Crucifixion, and the
same Peter on the day of Pentecost after the descent of the Holy
Ghost ! . He who had faltered at the voice of a woman and denied
his Master, now confronts the multitude which had killed Him,
. and reproves them for the deed, ἔνθα γὰρ ἂν παραγένηται τὸ
Πνεῦμα τὸ ἅγιον, χρυσοῦς ἀντὶ πηλίνων ποιεῖ. (Chrys. Severian.)
. See farther below, iv. 8, and the admirable specimen of sacred
- eloquence in Greg. Nazian. Or. xli. pp. 741, 742.
15. οὐ---μεθύουσιν) ‘Homo ebrius non alienam discit lin-
guam ; sed suam perdit; sed facti sunt Apostoli novi utres pleni
- vino novo. Cf. Matt. ix. 17." (Aug. Serm. 266.)
a
— ὥρα τρίτη] The hour at which the Morning Sacrifice was
offered in the Temple, and until which it was the custom to fast.
On Sabbaths and Festivals the fast was continued to noon. See
Lightfoot here.
10-- 21. ἀλλὰ τοῦτο--- σωθήσεται) On the harmony of this
citation with the original, see Surenhusius, καταλλαγὴ, pp. 388—
‘ 391.
The ἔσχαται ἡμέραι are the Days of the Messiah, or the
Christian Dis: jon. See Moses Sivart on Heb. i. 2. St.
Luke adopts here almost verbatim the words of the LXX.
On these verses (vv. 16—21) see: By. Andrewes’ Sermon,
vol. iii. p. 301. :
11. ἐνυπνίοι] So A, B, C, Ὁ, H, and some cursives. A He-
braism, as in Joel iii. 1. (Meyer.) Elz. ἐνύπνια, and so LXX.
18. ἐκχεῶ] future, a later form (Winer, § 13, p. 71), found
in the LXX, Ezek. vii. 8; xxi. 31, and elsewhere.
19. δώσω répara] The Fathers apply this—
(1) To the signs at the Crucifixion—the eclipse—the rending
of the rocks—the earthquake at the Resurrection. (Cyril.)
(2) To the phenomena before the siege and fall of Jeru-
salem. (Chrys. and TheopAyl. referring to Josephus, B. J. vi. 5.)
— τέρατα καὶ σημεῖα) The LXX thus render the single word
onion Cp. Exod. xi. 9.10. For the most part they use nein
ie en as in Exodus iv. 21; vii. 3. 9; and Dent. iv. 34;
vi. 22.
“ Differt τέρας ἃ σημείῳ, hoc enim sumitur etiam pro quo-
libet signo extra miraculam; at τέρας semper sumitur pro por-
tento vel prodigio.” (Mintert.) A Miracle is a δύναμις as wrought
by divine power ; a τέρας 88 a supernatural prodigy ; 8 σημεῖον 88
8 sign or credential of a mission from God.
— αἷμα] The Jews had said, “ His blood be upon us and upon
our chiJdren’’ (Matt. xxvii. 25), and it was upon them when the
blood of 1,100,000 persons was shed in the siege of Jerusalem:
and then the wip καὶ ἀτμὶς καπνοῦ consumed the Temple and the
oT. (Cyril, Severian.
. πρὶν ἣ ἐλθεῖν τ. ἡμέραν --- ἐπιφανῆ) St. Luke adopts ἐπιφανῆ
from the LXX, from wy\: ¢erribilis, which they render elsewhere
in the prophetical books (Hab. i. 7; Mal. i. 14; iv. 5) by ἐπιφανὴς,
which is very proper to describe our Lord’s coming to judge
Jerusalem, and to judge the world. As at the Ascension, the
Angels pass immediately from speaking of that event to speak
Christ’s Second Coming to Judgment (i. 11), so here on the Day
of Pentecost, St. Peter proceeds to speak of that Second Advent,
because (as Bp. Andrewes says, iii. 315), “from Christ's De- .
till his Return again, from this Day of Pentecost, ‘a
great and notable Day,’ till the last ‘ great and notable Day,’ be-
tween these two Days no more such Day. Therefore he called
them the last Days.’ No other Revelation or pouring out of the
Spirit is to be expected.
21. wis] all—not Jew only, but Gentile also.
— ts ἂν ἐπικαλέσηται τὸ ὄνομα] this expression both in the
Greek and in Hebrew is much stronger than fo invoke; the
Hebrew is ova wyrex, whosoever shall call on the Name of—
and signifies, whosoever shall trust in, adore, and obey the Lord
in all his glorious attributes.
See below, ix. 14; xxii. 16; 1 Cor. i. 2; 2 Tim. ii. 22.
“Hebraica phrasis ἐπικαλεῖσθαι τὸ ὕνομα Κυρίου significat
Deum colere Gen. iv. 26; xii. 8." (Rosenmiill. So Chrys.
Didymus, and Theophyl.)
Some of the ancient Fathers (e.g. Judius Africenus, in
Routh, R. 8. 238) understand this phrase to mean προσαγορεύ-
εσθαι ὀνόματι Κυρίου. (Cp. Gen. iv. ult.)
22. Ἰησοῦν τὸν Ναζωραῖον St. Peter begins by preaching Christ
in his humanity and condescension,—'Iycoiv τὸν Ναζωραῖον,
Jesus the Nazarene. So styled by Pilate in the Inscription on
the Cross. He then raises His hearers gradually by appealing to
His mighty works, known to them. (Athanas. Chrys.)
On this speech see also Jren. iii. 12.
It may be observed here that S. Irenaeus (in iii. 12) cites a
large portion of the Acts of the Apostles (i. 16; ii. 4. 22. 37;
iii. 2; iv. 8. 22.31; v. 30; vii. 2. 55; viii. 26.32; ix. 4. 20;
x. 1. 15. 34, 35. 37; xiv. 1; xv. 7. 23; xvii. 24) to show that
the Apostles acknowledged and preached one and the same God as
the Author of both Testaments and Dispensstions, the Mosaic and
Christian ; and one and the same Christ, God and Man, the Creator of
all things by His word, and the Redeemer of all men by His death.
— ἄνδρα ἀπὸ τ. Θεοῦ &.] avouched, accredited, declared by and
from God to you—amd, by, used to signify the authority which
originates, sanctions, and sends—Rom. xiii. 1; Gal.i. 1; Col. i. 2.
Winer, § 47, p. 332.
ACTS II. 23—30.
; ¥
μέσῳ ὑμῶν, καθὼς καὶ αὐτοὶ οἴδατε, %
18
τοῦτον τῇ ὡρισμένῃ βουλῇ καὶ προ-
γνώσει τοῦ Θεοῦ ἔκδοτον λαβόντες, διὰ χειρῶν ἀνόμων προσπήξαντες ἀνείλατε'
2 ™ ὃν ὁ Θεὸς ἀνέστησε, λύσας τὰς ὠδῖνας τοῦ θανάτου, καθότι οὐκ ἦν δυνατὸν ™
κρατεῖσθαι αὐτὸν ὑπ᾽ αὐτοῦ. “5 " Δαυὶδ γὰρ λέγει εἰς αὐτόν, Προωρώμην £41.)
τὸν Κύριον ἐνώπιόν μον διὰ παντὸς, ὅτι ἐκ δεξιῶν μου ἔστιν, ἵνα
μὴ σαλευθῶ: 35 διὰ τοῦτο ηὐφράνθη ἡ καρδία μου, καὶ ἠγαλλιάσατο
ἡ γλῶσσά pou ἔτι δὲ καὶ ἡ σάρξ μον κατασκηνώσει ἐπ᾽ ἐλπίδι
1 ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μον εἰς ἄδην, οὐδὲ δώσεις τὸν Eh}.
Ὅσιόν σον ἰδεῖν διαφθοράν. 3 Ἐγνώρισάς μοι ὁδοὺς ζωῆς" πλη-
Heb. 13. 20.
n Ps. 16. 8—11,
ρώσεις με εὐφροσύνης μετὰ τοῦ προσώπου Gov. ™ °”Avdpes ἀδελφοὶ, 01 Kings 2. 10.
ἐξὸν εἰπεῖν pera παῤῥησίας πρὸς ὑμᾶς περὶ τοῦ πατριάρχον Aavid, ὅτι καὶ
ἐτελεύτησε καὶ ἐτάφη, καὶ τὸ μνῆμα αὐτοῦ ἐστιν ἐν ἡμῖν ἄχρι τῆς ἡμέρας
ταύτης. ©? Προφήτης οὖν ὑπάρχων, καὶ εἰδὼς ὅτι ὅρκῳ ὥμοσεν αὐτῷ ὁ Θεὸς,
ἐκ καρποῦ τῆς ὀσφύος αὐτοῦ τὸ κατὰ σάρκα ἀναστήσειν τὸν Χριστὸν, καθίσαι
ch. 13. 86.
p 28am. 7. 11-
16
Pa. 182. 11.
Rom. 1. 18.
1 Tim. 2. 8.
28. ὡρισμένῃ βουλῇ] In order that they. may not imagine
that they have triumphed over God, and conquered Christ by the
Crucifixion, he says that it was done with the Divine foreknow-
ledge and counsel.
But in order that they may not therefore think themselves
innocent, he adds, διὰ χειρῶν ἀνόμων. Cp. Matt. xvi. 21. Acts
iii. 18; iv. 28.
There was no excuse to them; “ but yet the act was done by
the determinate counsel and foreknowledge of God, Who most
wisely and powerfully ordered those various and vicious motions
of the creature, for the effectuating of His own most glorious and
gracious purposes.’’ Bp. Sanderson, Serm. ix. 1 Tim. iii. 16.
Vol. i. p. 231 ; and below note on iv. 28.
The Speeches of St. Peter recorded in the Acts are to be
compared with and illustrated by the writings of the same Apostle.
in his two Epistles. On this verse see 1 Pet. i. 11. 20.
94. λύσας τ. ὠδῖνας τ. θανάτουΠ͵Ἤ The ὠδῖνας 0.—birth-pangs
of death, as showing that Death and the Grave instead of being
the destruction of Christ were by the Divine power made, as it
were, the Womb from which He was to be dorn to new life. See
below on Acts xiii. 33.
By that glorious Birth from Death the whole world was de-
livered from darkness into light through Him Who was the First-
born from the dead (Col. i. 18. Rev. i. 5). Cp. the beautiful
expressions of Ignatius (ad Rom. 6), looking forward to a Martyr’s
death as his own birth: ὁ τοκετὸς pot ἐπίκειται" μὴ ἐμποδίσητέ
μοι (Roar ph θελήσητέ pe ἀποθανεῖν" ἐκεῖ παραγενόμενος
ἄνθρωπος Θεοῦ ἔσομαι" ἐπιτρέψατέ μοι μιμητὴν εἶναι τοῦ πάθους
τοῦ Θεοῦ pov ἄφετέ με καθαρὸν φῶς λαβεῖν. What Sophist
could have written thus ?
How appropriate therefore was the name given to the day of
the Christian's lom. It was his Natalie or Birth-day.
Cp. on Rom. viii. 22. Life was death; and death was birth to
him. To him the darkness of the tomb was the womb of Immor-
tality.
Tn considering such expressions as this (ὠδῖνες θανάτου), in
the LXX Version—prepared for the Gospel—we can scarcely
fail to notice the work of a superintending Providence ;
ἀδὶν is the word used by the LXX for 531 (Angl. cable),
vinculum, funis qui astringit, coarctat, angit (see Ps. xviii. 5,
and Theodoret there, and Ps. cxvi. 3).---ὠδῖνες θανάτου are
nyg 90. Hence the combination of the word with λύσας
here.
25. els αὐτόν} els, i.e. with reference to. Eph. v. 32. Gal.
iii. 24. So πρὸς, Heb. i. 7. Cp. Job xiii. 8. Ezek. xxi. 33. Gloss.
Phil. p. 486, and so Ignat. Phil. 9.
25—28. Προωρώμην---προσώπου cov] The Holy Ghost, speak-
ing by St. Peter, in! here the prophecy which He had
delivered by King David (Ps. xvi. 8—11). The words of the
Psalm are given almost verbatim as they stand in the LXX
Version, read in the Synagogues by the Hellenistic Jews. Par-
ticularly (v. 26) where the Hebrew original has -ti2p (my glory),
the LXX, whom St. Luke follows, bave γλῶσσά μου. On the
reason of this rendering, see Surenhusius, p. 393, and Bengel
here. The Tongue may be called the glory of man, either
because it is ‘‘the best member that he has” (Ps. cviii. 1), or as
the instrument by which he glorifiee God (James iii. 9), and so
procares true glory to himself. And this paraphrase of the
word Glory was very appropriate on the day of Pentecost, when
in a special manner the Tongues of the Apostles were made
instruments for declaring God’s Glory in the world, and of pro-
moting their own glory in heaven.
25. ἔστιν) to be accentuated thus,—not ἐστίν.
26. κατασκηνώσει] “will pitch ite tabernacle,” i.e. only for a
time. Cp. St. Peter’s application of the same figure to himself,
2 Pet. i. 13, 14.
27. οὐκ ἐγκαταλείψεις τὴν ψυχήν μου els ξδην] Εἰς. “Αἰδου.
But A. Β, Ο, D have “Αἰδην, which seems erable, as showing
that Hades is not (as the Gentiles thought) a Person, and this
cont understood, “A:3ouv might afterwards be used without offence,
v. 31.
Some interpret this as meaning that God did not leave His
body in the grave; but this sense is weak and tautologous. The
signification seems to be, as St. Peter himself explains it, v. 31,
—making a distinction between Christ’s Human σὰρξ and ψυχὴ,
which were severed by death,—Thou didst not leave my soud in
Swe Sheol, i.e. in the place of departed Spirits. Cp. the use
of ᾷδης, Luke xvi. 23, and note.
Next, ‘Thou didst not suffer my body to see corruption,”
which, strictly speaking, can be said of no one’s body but
Christ’s, As S. Aug. explains it (on Ps. xvi.), “non sanctifi-
catum corpus, per quod alii sanctificandi sunt, corrumpi patieris.”’
Cp. Bp. Pearson On the Creed, Art. v. pp. 8361. 377. The
opinion of that great Expositor, that our Lord’s human soul went
to the place where the souls of men are kept that died in their
sins, seems hardly compatible with our Lord’s words, “ To-day
thou (i.e. thy human soul) shalt be with Me in Paradise.’
(Luke xxiii. 43.) Cp. Barrow on the text, v. pp. 34—36. Serm.
28. Bp. Bull, i. p. 33.
— τὸν “Ὅσιόν gov] Thy Holy One, where some MSS. of the
original have in the plural mron, Thy Holy Ones; but the
Masorites, and the best ancient Versions, read the singular. And
so the LXX, τὸν ὅσιον. It is of little moment which reading is
preferred. The deliverance of God’s Saints and Holy Ones from
the corruption of the grave is due to the Resurrection of The
Holy One, their Head, “Who is the First-fruits of them that
slept,” and “in Whom all are made alive.” (1 Cor. xv. 20—22.)
See also next note, and cp. xiii. 36. :
One of the blessed fruits of the Day of Pentecost was that
the Holy Spirit, Who had spoken of old by the Prophets, and in
the Psalms (2 Pet. i. 20, 21), now interprets their words by the
Apostles. On that day He founded in the Church a School of
Scriptural Hermeneutics. He declared on His own Divine autho-
rity that certain Scriptures, which He expounded by the mouth
of St. Peter, inspired by the Divine Teacher the Comforter, refer
to Christ. Thus He has provided a safeguard against that scep-
ticism of modern times, which would wrest them aside from their
true sense (2 Pet. iii. 16). He teaches us how they spply to
Christ, and has put into our hand a key for unlocking other
prophecies of a like import.
29. ἐξὸν (sc. ἔστω)---τὸ μνῆμα αὑτοῦ] See Joseph. Ant. xiii.
8, 4, on Δαυΐδον τάφος, sacrilegiously opened by Herod. Joseph.
Antiq. xvi. 7, 1.
An opinion is grounded by some on the fact that St. Peter
does not say σῶμα but μνῆμα, and it is said that his σῶμα was
one of those which rose a little before (Matt. xxvii. 53), and was
carried by Christ with others info heaven. But not to say more,
this opinion is contradicted by v. 34.
80. τὸ κατὰ odpxa—Xpiordy] These words are omitted by
some MSS. (e.g. A, C, ἢ, *H) and Versions. But there is a
14 ACTS I. 31—42.
qPaie.1 ἐπὶ τοῦ θρόνου αὐτοῦ, 314 προϊδὼν ἐλάλησε περὶ τῆς ἀναστάσεως τοῦ Χριστοῦ,
1Fet.1.11,12 ὅτι οὔτε κατελείφθη ἡ ψυχὴ αὐτοῦ εἰς ἄδου, οὔτε ἡ σὰρξ αὐτοῦ εἶδε διαφθοράν.
82 Τοῦτον τὸν ᾿Ιησοῦν ἀνέστησεν ὁ Θεὸς, οὗ πάντες ἡμεῖς ἐσμεν μάρτυρες.
river. 7. 88 τ Τῇ δεξιᾷ οὖν τοῦ Θεοῦ ὑψωθεὶς, τήν τε ἐπαγγελίαν τοῦ ἁγίον Πνεύματος
John 14.38. λαβὼν παρὰ τοῦ Πατρὸς, ἐξέχεε τοῦτο ὃ νῦν ὑμεῖς βλέπετε καὶ ἀκούετε.
π δα. 86 * Ov γὰρ Aavid ἀνέβη εἰς τοὺς οὐρανοὺς, λέγει δὲ αὐτός, Εἶπεν ὁ Κύριος
Helis, τῷ κυρίῳ μου, Κάθον ἐκ δεξιῶν μου, ὅδ ἕως ἂν θῶ τοὺς ἐχθρούς σον
ὑποπόδιον τῶν ποδῶν cov. ὅδ᾽ ἀσφαλῶς οὖν γινωσκέτω πᾶς οἶκος ᾿1σ-
68 .3.3,6--8. ραὴλ, ὅτι καὶ ' Κύριον αὐτὸν καὶ Χριστὸν ὁ Θεὸς ἐποίησε τοῦτον τὸν ᾿Ιησοῦν,
ὃν ὑμεῖς ἐσταυρώσατε. ὶ
7 ᾿Ακούσαντες δὲ κατενύγησαν τῇ καρδίᾳ, εἶπόν τε πρὸς τὸν Πέτρον καὶ
web. 8.19. τοὺς λοιποὺς ἀποστόλους, Τί ποιήσομεν, ἄνδρες ἀδελφοί; ὅ8." Πέτρος δὲ ἔφη
Luke%.47. πρὸς αὐτούς, Μετανοήσατε, καὶ βαπτισθήτω ἕκαστος ὑμῶν ἐπὶ τῷ ὀνόματι
Ἰησοῦ Χριστοῦ εἰς ἄφεσιν ἁμαρτιῶν, καὶ λήψεσθε τὴν δωρεὰν τοῦ ἁγίον
viel 228 Πγεύματος" ὅ " Ὑμῖν γάρ ἐστιν ἡ ἐπαγγελία καὶ τοῖς τέκνοις ὑμῶν, καὶ " πᾶσι
ἃ 10.
. 45
w Eph. 2. 13, 17.
τοῖς εἰς μακρὰν, ὅσους ἂν προσκαλέσηται Κύριος ὁ Θεὸς ἡμῶν. 4° 'Ἑτέροις
τε λόγοις πλείοσι διεμαρτύρατο καὶ παρεκάλει αὐτοὺς λέγων, Σώθητε ἀπὸ τῆς
a A a 4 4l ε DY Fi) > , > δ , Ν ,
γενεᾶς τῆς σκολιᾶς ταύτης. *! Οἱ μὲν οὖν dopéws ἀποδεξάμενοι τὸν λόγον
3 a > , x 4 a ¢ , 3 a δ ε A
αὐτοῦ ἐβαπτίσθησαν: καὶ προσετέθησαν τῇ ἡμέρᾳ ἐκείνῃ ψυχαὶ ὡσεὶ τρισ-
ίλιαι.
χ οἷ. 1. 14.
John 9. 8.
Heb. 10. 25.
42 ΧΉσαν δὲ προσκαρτεροῦντες TH διδαχῇ τῶν ἀποστόλων, καὶ τῇ κοινωνίᾳ,
καὶ τῇ κλάσει τοῦ ἄρτον, καὶ ταῖς προσευχαῖς.
considerable amount of external evidence in their favour. And
the sense appears to be incomplete without them, or something
like them. See also Bornemann’s note here.
81. ἡ ψυχὴ αὐτοῦ] omitted by A, B, C, *D, and some Versions.
88. τῇ δεξιᾷ] "0 the right hand,” as in Engl. Vers. See v.
31, and Winer, ὃ 31, 5, p. 192. The δεξιὰ Θεοῦ is never specified
in the New Testament as the inefrument by which He works.
84. εἶπεν ὁ Kupios] See on Matt. xxii. 44.
86. καὶ Κύριον αὑτὸν καὶ Χριστόν] So A, B, C, D, and other
MSS. and Versions, more clearly exp! of St. Peter’s argu-
ment (which is that Jesus is both Lord Jehovah and Chris?)
than the reading of Elz., Κύριον καὶ Χριστὸν αὐτόν.
— ὃν ὑμεῖς ἐσταυρώσατε] On the purport of this speech, see
Athanas. Orat. 11, adv. Arian., pp. 379 — 388, who observes that
it is to be interpreted by reference to the opinions of the Jews,
viz.
1) That Christ would not suffer (see John xii. 34); and
2) That He would not be the Eternal Word, God incarnate,
but only man, like other kings of the Earth. Cp. Luke xxiv. 26.
Athanasius therefore compares the Jews to the Arians, and
confutes both by the same Scriptures.
As has been observed by Professor Blunt, some of the pas-
sages of Scripture which the Fathers used against the Jews, and
some of the arguments with which the Fathers confuted them
afford the strongest armoury against the Socinians.
At the close of this speech we may add the comment of
St. Augustine (Tract. in Joann. xcii.) :
“When the Comforter is come, ye shall bear witness of
Me” (Jobn xv. 26, 27). So said Christ, for the Comforter will
give you courage, which Peter had not, when being affrighted by
8 woman’s voice, he would not bear witness to Christ, bat through
fear denied Him. After the Resurrection He thrice professed his
love for his Master, but as yet his love was infirm, till it was
strengthened by the Holy Ghost, which was poured into his heart
in a copious stream of grace, and inspired him with such fervour
and eloquence, that more eagerly than the rest he rushed forth
to bear witness of Christ, and to confound His adversaries with
the doctrine of the Resurrection. If any one is delighted with
80 joyful and holy a sight, let him read the Acts of the Apostles.
There the same Peter, for whom we had wept when denying
Christ, is seen, and admired, preaching Him. There that Apos-
tolic tongue is transfigured from fear to valour, from slavery to
liberty ; that tongue, which at the sound of one was driven to
denial, now inspires many thousand enemies to confess Christ.
“ perennial Tantus in illo fulgor gratiee, tanta Spiritus Sancti
pleni apparebat, tanta de ore preedicantis pretiosissimee veri-
tatis pondera procedebant, ut ingentis multitudinis adversarios,
interfectores Christi Judeos, faceret pro Illo paratos mori, ἃ quibus
cum illo formidarat occidi. Hoe fecit Sprrirvs Sanctus tunc
missus, ante promissus.”’
81. ἘΝ ΤΩΦΕΡΊ ‘“‘ Compuncti, defizi sunt corde.” See on
Rom. xi. 8.
88. βαπτισθήτω ἕκαστος ὑμῶν ἐπὶ τῷ ὀνόματι Ἰησοῦ Χριστοῦ)
Since Jesus commanded His Apostles to baptize in the Name of the
Father, and of the Son, and of the Holy Ghost, therefore the
Baptism administered them in Christ’s Name was Baptism in
the Name of the Holy Trinity.
He that is baptized in the Name of Christ, is baptized in the
Name of the Holy Trinity ; for the Father and the Holy Spirit
are inseparable from the Son. (Didym.) One Person of the
Holy Trinity does not exclude another, but includes it. There-
fore the Scripture sometimes mentions one Person, sometimes
another Person, sometimes all the Persons, to show that all the
Three Persons are of the same substance and power. (3. Aug.
c. Maximin. 17.)
Hence also we may prove the Divinity of Christ. To be
baptized in the Name of Jesus, is to be baptized in the Name of
ai Triune God, which could not be, unless Jesus Christ were
40. σώθητε] Be ye saved by God, Who desires your salvation
and that of all men. 1 Tim. ii. 4, πάντας ἀνθρώπου: θέλει
σωθῆναι. Do not, by obstinacy or carelessness, frustrate His
ious for your everlasting good. (Luke vii. 30.)
41. dcpévws] Omitted by A, B, C, D, and some Versions;
perhaps rightly.
— ἐβαπτίσθησαν»---τῇ ἡμέρᾳ ἐκείνῃ!) A strong text (as Mr.
Alford and others have rightly observed) against those that
would limit the sense of βαπτισμὸς to immersion. It is by no
means probable that 3000 persons were dipped by the Apostles
and their assistant ministers in one day at Jerusalem.
explanation of the readiness with which they ac-
cepted the invitation to iam, see on John i. 25.
— τρισχίλιαι] The 3000 who were then converted, were not
converted by St. Peter alone; but the rest of the Apostles,
pinoy in different tongues to people of different nations, were
8 in the work. Therefore it is said Peter stood up with the
eleven (v. 14); and the hearers said to Peter and the rest of the
Apostles, “Men and brethren, what shall we do?” (v. 37.) (Cp.
Lightfoot.)
42. προσκαρτεροῦντες τῇ διδαχῇ τ. ἀ.---τῇ κοινωνίᾳφ---καὶ ταῖς
wpocevxais] “ Here,” says Bp. Pearson (in Acta Ap. i. 33;
ii, 41. 48), “is the image of the Primitive Church. They who
ACTS I. 48--47.
15
4S7°Ryévero δὲ πάσῃ ψνχῇ φόβος, πολλά τε τέρατα Kal σημεῖα διὰ τῶν y Mark 16.17.
3 ta 9 4 442 ld δὲ ε 4 aN .Y 3. Ν A Ἶ
ἀποστόλων ἐγίνετο. Πάντες δὲ οἱ πιστεύοντες ἦσαν ἐπὶ τὸ αὐτὸ, καὶ εἶχον xch.4. 32, 34.
ἅπαντα κοινά: 45 καὶ τὰ κτήματα καὶ τὰς ὑπάρξεις ἐπίπρασκον, καὶ διεμέριζον
αὐτὰ πᾶσι, καθότι ἂν τις χρείαν εἶχε. “5 " Kal ἡμέραν τε προσκαρτεροῦντες ach. 20.7.
ὁμοθυμαδὸν ἐν τῷ ἱερῷ, κλῶντές τε κατ᾽ οἶκον ἄρτον μετελάμβανον τροφῆς
3 3 , \ > ’ ᾿ 47 bd? aA Ν Ὶ 4 5
ἐν ἀγαλλιάσει καὶ ἀφελότητι καρδίας, αἰνοῦντες τὸν Θεὸν, καὶ ἔχοντες > Rom. 14. 18.
χάριν πρὸς ὅλον τὸν λαόν.
& 11. 24.
Ὁ δὲ Κύριος προσετίθει τοὺς σωζομένους καθ᾽ ἡμέραν τῇ ἐκκλησίᾳ.
received the Apostles’ word were admitted into the Church by
Baptism (neque alio modo unquam recipi potuerunt aut Chris-
tiani fieri); being admitted, they resorted to the Assemblies of
the Church, in which they gave diligent heed to the teaching
of the Apostles, and partook of the Holy Eucharist, and joined
in the Common Prayers. And thus they were a model to all
Churches, even to the end of the world.”
Bp. Andrewes, in his admirable Sermon on this text (vol. ii.
p- 55, “On the worshipping of Imaginations”), has fully deve-
loped these principles, and has applied them to the history of the
Church in every age, and as a safeguard against all innovations
in Doctrine and Discipline.
To examine particulars,
(1) They communicated in the same Faith, τῇ διδαχῇ. Cp.
Ephes. iv. 5.
(2) καὶ τῇ κοινωνίᾳ, rendered by the Vulgate in communi-
catione fractionis panis, the words being understood according to
an ἕν διὰ δυοῖν. Cp. 1 Cor. x. 16. And so Blunt, Early Church,
p. 32. But ‘ fellowship’ seems to be the true rendering.
They were all of one heart, and they made open profession of
communion in the same faith by external acts of fellowship with
the same Apostolic Ministry. Cp. Bp. Andrewes, ii. 62, who
observes that the Ministry of the Church consisted at this time
“ἴῃ two degrees,—(1) the Twelve, (2) the Seventy; both which
were over the people in things pertaining to God,” and the λαὸς,
or people, communicated in holy offices with them.
[ Ὁ) Ἢ κλήσει τοῦ Sige τ 6 Breaking of Bread preparatory to
the Holy Communion. Cp. 1 Cor.x.16. ‘ Eucharistie mentionem
hic facit Syrus.”’ (Rosenm.) See also Blunt, p. 32, and note
below on v. 46.
Bp. Pearson says here, “ Licet fractio panies possit victum
communem tantim significare, tamen cum in coena Domini panis
signanter frangi dicatur; cium in vetustissimis ecclesiis quotidie
Eucharistiam celebrare moris esset; ciim ex oblationibus ἃ populo
factis sumi solerent panis et vinum ad eum usum sacrum;
dubitari vix potest, quin hic ter mille homines in quotidiana com-
munione et fractione panis cenam Domini celebraverint.’’
(4) ταῖς προσευχαῖς, the Prayers; probably some stated
common form of prayer or liturgy. Cp. Blunt, on the Early
Church, p. 32.
Bp. Pearson remarks here, “ Erant perseverantes in ora-
tionibus publicis nempe atque communibus, in ipso coetu ab
Apostolis etiam factis. Sub lege Mosis nullum de precibus con-
ceptum videtur mandatum : pii tamen seepius in templo orabant,
Baptista discipulos suos docuit orare. Unde unus ex discipulis
Christo dixit, Domine, doce noe orare, sicut docuit et Joannes
discipulos suos. (Luc. xi. 1.) Unde Christus Orationem eam
protulit, quam Dominicam vocamus. Apostoli igitur, quibus
Spiritus Sanctus omnia in memoriam revocavit queecunque antes
Christus illis revelaverat, et ed Oratione usi sunt, et etiam alias
usarpabant, ἃ quibus vetustissime precum formule in omnibus
ecclesiis pene esedem derivates sunt.’
43. éyévero—éylvero] Mark the difference of tense. Fear
was inspired into the hearts of the multitude once for all, and re-
mained there: signs and wonders were wrought by the Apostles
often.
— τέρατα καὶ σημεῖα] Cp. v. 19.
44. εἶχον ἅπαντα κοινά] See on iv. 82—35. “ Liberum cui-
que fuit facere hoc, aut non facere, ut ostendit Ananis exemplam
(v. 4) et Apostolorum tempore collect in usum pauperum
frequentate sunt ex Apostolorum prescripto. 1 Cor. xvi.’’
(Rosenm.)
There was a special reason for this communion of goods at
Jerusalem, where converts to Christianity would be regarded as
renegades by the Jews, and be cut off from domestic intercourse
and from former means of subsistence. Cp. Bp. Beveridge on
Art. xxxviii. ‘‘ Christian Men’s goods not common.”
However, though the example may not bind now in the
strictness of the Jetter, yet it always does in spirit. See Rom.
xii. 13. Gal. vi. 6. Heb. xiii. 16.
45. éxixpacxov] were selling.—Observe the imperfects here
and in the next verses, ἐπίπρασκον, διεμέριζον, μετελάμβανον,
xpooer{6e.—giving a vivid picture of what was happening chen, in
the infancy of the Church, and has never been seen since that
time in the same degree.
46. καθ᾽ ἡμέραν x. 5. ἐν τῷ ἱερῷ) A warning against the sin of
schism. Although the Priests who officiated in the Temple at
Jerusalem had slain the Prince of Life (v. 23. 36; iii. 15), yet
His Disciples did not themselves from the public offices
of Prayer and Praise in that Temple. At the same time they re-
fused to submit to any sinful conditions imposed by the Rulers of
Jerusalem, v. 29. See also next note.
— κλῶντες κατ᾽ οἶκον ἄρτον) breaking Bread αὐ home. So
our English margin and the Syriac, and so Bengel, Meyer, and
Afford. For this use of κατ᾽ οἶκον, see Rom. xvi. 5. Philem. 2.
1 Cor. xvi. 19. Clem. Rom. i. 1. Mart. Ignat.7. There is a
contrast between Public Worship of the Zemple and the re-
ligious offices of Christian Assemblies.
The sense is, While they resorted daily to the public service
of the Temple, they celebrated (what they could not have in the
Temple) the Holy Communion in their own oratory at home,
perhaps the same οἶκος as that mentioned above, ii. 2 (see note
there), where the Holy Ghost descended on the Church at the
Day of Pentecost. See also below, v. 42, ἐν τῷ ἱερῷ, καὶ κατ᾽
οἶκον, where there is the same contrast.
On κλῶντες ἄρτον, see St. Ignatius, Ep. 20, Eva ἄρτον κλῶν-
τες, i. 6. receiving the Holy Eucharist, See on v. 42. “ Significat:
(says Bengel) victus quotidianus, cum quo perssepe conjuncta erat
ucharistise administratio: cf. xx. 7. 1 Cor. xi. 20. Doubtless it
describes the Christian dydwa:. The words ‘daily bread,” in
the Lord’s Prayer, were applied by Primitive Fathers to the
reception of the Holy Eucharist as joined to the daily meal.
See Clem. Alex. Peeolog. ii. 10. Cyprian, Ep. 54. Bluné, p. 106.
The Apostles and primitive Disciples would not separate them-
selves from the Temple, but resorted habitually to it, in order
that it might not be supposed that the Gospel which they
preached was at variance with the Law of Moses; and in order
that they might give a practical confirmation to their argument
that Christ had been foretold by Moses and the Prophets, whose
office it was to prepare the way for Him: At the same time they
would not tempt any one to imagine that the Temple, with its
ceremonial, ‘‘which was 8 shadow of good things to come”
(Heb. x. 1), and whose body and substance was Christ (Col.
ii. 17) could supply the spiritual needs of the faithful worshipper,
they therefore assembled κατ᾽ οἶκον, for prayer and praise, and
the administration of the Sacraments, in their own upper room,
which had now become the Church of God. Happily for her,
the difficulties hence arising were solved a few years afterwards
by the destruction of the Temple, and by the abolition of its
services. The demolition of the Jewish Temple was the building
up of the Christian Church.
— μετελάμβανον τροφῆς ἐν &. κ. ἁ. κ They were partaking
of food with one another, the rich being glad to distribute
(1 Tim. vi. 18).—dv ἀγαλλιάσει, rejoicing in the privilege of
giving ; and not doing it in a scrupulous or ostentatious spirit,
but in singleness of heart, ἐν ἀφελότητι, in simplicity (Rom.
xii. 8. Col. iii. 22). On the sense of ap¢A}s—properly applied
to land exempt from etones and pebbles, rendering the land
sterile; and to smooth roads,—see Ruhnken, Lex. Tim. v.
φέλλια, and Valck. here. And the poor were thankful for what
they received (James i. 9), and did not conceal their gratitude.
‘* Divites in eo letabantur, quod liberalitatem erga pauperes
exercere nt, pauperes sibi ditiorum liberalitatem gratula-
bantur. Hec eorum letitia non fucata, sed ex mutuo amore et
animorum consefisione ensta erat, alieni erant divites ab omni
fastu et ostentatione; pauperes, ab omni malignitate et invidia.””
Kuin.
41. Κύριος] Observe the word Κύριος as used here. The
Apostles preached and baptised; but it was the Lord Who was
adding those who received the Word and Sacrament of Salvation
to the Church. Κύριος in the Old Testament is Jehovah, and in
the New is Christ. Christ is one with Jehovah, and He adds
16
ech. 2. 46.
ACTS ΤΠ]. 1—8.
TIT. }*’Eai τὸ αὐτὸ δὲ Πέτρος καὶ ᾿Ιωάννης ἀνέβαινον εἰς τὸ ἱερὸν ἐπὶ
τὴν ὥραν τῆς προσευχῆς, τὴν ἐνάτην. 3 Καὶ τὶς ἀνὴρ, χωλὸς ἐκ κοιλίας
μητρὸς αὐτοῦ ὑπάρχων, ἐβαστάζετο' ὃν ἐτίθουν καθ᾽ ἡμέραν πρὸς τὴν θύραν
τοῦ ἱεροῦ τὴν λεγομένην ὡραίαν, τοῦ αἰτεῖν ἐλεημοσύνην παρὰ τῶν εἰσπορενο-
, 3 Ν ε , 84 ide id x, 3 , 3 , 3
μένων εἰς τὸ ἱερόν. Os ἰδὼν Πέτρον καὶ ᾿Ιωάννην μέλλοντας εἰσιέναι εἰς
Ν ε . 2 [4 3 U4 “A 4 > , δὲ », 3 3. ἈΝ ‘
τὸ ἱερὸν ἠρώτα ἐλεημοσύνην λαβεῖν. 4 ᾿Ατενίσας δὲ Πέτρος eis αὐτὸν σὺν
a? 1 id T Bx va > ε ἊΝ 5 ε δὲ > aA τ > tad 5 A 3
τῷ Ιωάννῃ εἶπε, Βλέψον εἰς ἡμᾶς. O ὃε ἔπειχεν αὑτοῖς, προσδοκῶν τι παρ
αὐτῶν λαβεῖν. © Εἶπε δὲ Πέτρος, ᾿Αργύριον καὶ χρυσίον οὐχ ὑπάρχει por
d ch. 4. 10.
ὃ δὲ ἔχω, τοῦτό σοι δίδωμι: “ ἐν τῷ ὀνόματι ᾿Ιησοῦ Χριστοῦ τοῦ Ναζωραίου
ἔγειραι καὶ περιπάτει. 7 Καὶ πιάσας αὐτὸν τῆς δεξιᾶς χειρὸς ἤγειρε: Παρα-
9 Isa. 85. 6.
nua δὲ ἐστερεώθησαν αὐτοῦ αἱ βάσεις καὶ τὰ σφυρά' 8 καὶ " ἐξαλλόμενος
χρῆμ ρ ρά μ
believers to the Church, Κυριακῇ, the Lord’s House; cp. on
Luke x. 1, and above on i. 6, and i. 21.
— προσετίθει] was adding.
— τοὺς σωζομένους] present participle in a middle sense;
and it designates those who were escaping (as it were) from the
Flood, and taking refuge in the Ark, the Church; those who
were flying from the bondage of a spiritual Egypt, and were
entering on the way of salvation, toward the land of Promise;
those who were being delivered from the death of sin, by incor-
poration into the σωτήριον σῶμα τοῦ Σωτῆρος, Eph. v. 23. Cf.
v. 40, σώθητε ἀπὸ τῆς γενεᾶς τῆς σκολιᾶς ταύτης, and S. Jgnat.
Polyc. i. πάντας παρακαλεῖν ἵνα σώζωνται, to escape, save them-
selves. And see below on xiii. 48.
Professor Blunt (Duties of the Parish Priest, Sect. ii. p. 61)
well says, Acts ii. 47: ‘Calvinism has made great use of this
text, and important consequences have been deduced from it.
Bat the phrase of the original is robs σωζομένους, where the tense
employed shows that the expression applies only to those who are
in ἃ state of salvation ; as τοῖς ἀπολλυμένοις (1 Cor. i. 18) applies
to the opposite; discouraging the Calvinistic interpretation.” As
By. Middleton says here (p. 369): ‘It is remarkable that the
tense used (viz. the present) isthe only tense which excludes the
Calvinistic interpretation ; the Future (σι
the Past (σεσωσμένους) would have favoured it.
below on the kindred text, xiii. 48. :
— καθ' ἡμέραν τῇ ἐκκλησίᾳ) So E and the great majority of
cursive MSS. D has ἐπὶ τὸ αὐτὸ ἐν τῇ ἐκκλησίᾳ. The words
τῇ ἐκκλησίᾳ are not in A, B, C, and some ancient Versions, which
read καθ᾽ ἡμέραν ἐπὶ τὸ αὐτὸ Πέτρος δὲ καὶ ᾿Ιωάννης ἀνέβαινον,
as in the next chapter, v. 1. It is not improbable that τῇ
ἐκκλησίᾳ may be s gloss here. In. 41, St. Luke says simply
προσετέθησαν ψυχαὶ ὡσεὶ τρισχίλιαι, but we have προσετίθεντο
τῷ Κυρίῳ inv. 14. The use of ἐπὶ after προστίθημι is illustrated
by Luke xii. 25, προσθεῖναι ἐπὶ τὴν ἡλικίαν αὐτοῦ πῆχυν ἕνα.
And the junction οὗ ἐπὶ τὸ αὐτὸ with ἀνέβαινον is somewhat con-
strained and harsh. Perhaps therefore with Bengel, Lachmann,
and Alford we ought to read προσετίθει rods σωζομένους ἐπὶ
τὸ αὐτὸ, and commence the next chapter, Πέτρος δὲ καὶ
Ἰωάννης. The words ἐπὶ τὸ αὐτὸ are also very significant, as
expressing the Unity of Faith in which all were knit together ;
see i. 15.
Other Editors (Tisehendorf, Bloomf., Meyer) retain the
words τῇ ἐκκλησίᾳ, with Elz. And in such a case as this it
seems best to allow the words to remain undisturbed, and to
leave the question to the judgment of the learned reader.
If the words τῇ Ἐκκλησίᾳ are genuine, then this is the first
place where the term Eecelesia, or Church, occurs, in this the
divinely inspired History of the Church, where the word Ecclesia
is repeated about twenty times.
The Holy Ghost does not specify any time of the imposition
of the name ‘‘Church’’ on the congregation of Christians, but
He introduces the word at once with the definite article (see
v.11). He displays the Church as already in being, and known
as the divinely instituted Society which Christ had redeemed
and purchased by His own blood. See xx. 28.
On the word Ἐκκλησίᾳ, see Matt. xvi. 18, and cp. below,
v. 11, the next place in the Acts where Ἐκκλησίᾳ occurs.
σομένουΞ) and
” See further
Cn. III. 1. ἐπὶ τὸ αὑτό] See on ii. 47.
— Πέτρος καὶ ᾿Ιωάννη:] 3. Chrys. remarks on the constant
union of Peter and John in the later portions of the Gospel, and
the earlier ones of the Acts. See John xviii. 16; xx. 3; xxi. 2—
21. Acts iii. 3, 4. 11; iv. 19; viii. 14, and an excellent note by
Mr. Humphry here, and on νυ. 6.
From the circumstance that δέ. John is so often mentioned
in combination with St. Peter, up to the time when Peter and
John are sent to Samaria to confirm the baptized converts
(viii. 14), and that St. John is never afterwards mentioned in
the Acts of the Apostles, though St. Peter is mentioned nearly
forty times after that occasion, it may perhaps be reasonably
inferred that St. John departed from Judea, perhaps into Asia,
not long after that time. St. John is mentioned as present at
Jerusalem on the occasion of St. Paul’s me ee ii. 9), and he
could hardly have been absent from the Council. Acts xv. 2.
The connexion between St. John’s Epistles and St. Peter’s
Epistles has been noticed in the Editor’s Lectures on the Canon
of Scripture (Lect. xi. 288).
The Fathers generally regard St. Peter as a representative of
the πρακτικὸς βίος, and St. John of the θεωρητικός. The union
of both under the influence of the Holy Ghost is necessary for
the building up of the Church. Both must go up together to
the Temple to pray.
— ἀνέβαινον] were going up to the Temple, a public place,
at a time of general resort. .
The miracle was wrought in 8 spot much frequented, and
at a time when it was most crowded.
2. ¢Barrd(ero] was being carried. Observe also the other
imperfects here, ἀνέβαινον v. 1, ἐτίθουν v. 2, ἠρώτα v. 3.
— θύραν -- ὡραίαν Hither the Gate of Nicanor, Josep4. B. J. v.
5, 3, or the Door named Susan, perhaps so called διὰ τὴν ὥραιός-
τήτα, as the City Suss was the City of Lilies (see Auén. and
L dea ii. 580). Both these were on the eastern side of the
‘em
ere we have the word θύρα, in v. 10, πύλη. “The reason
seems to be, that they used to bring the man to the θύρα, or
door, before it was opened (see xiv. 27; xvi. 26, 27; xxi. 30),
and when persons were passing through it he lay at the πύλη,
or gate.
4. βλέψον eis ἡμᾶ:)] “This suffices (says Sever. in Caten.,
where the MS. has ἀρέσκει, read ἀρκεῖ) for thy instruction and
health. Look on us, the Apostles of Christ. In His Name, by
His power (not ours), Rise, and Walk.”
It appears that the Apostles had the power of discerning the
spirit of this man whom they healed; for he showed his thankful
piety by entering the Temple, and praising God (v. 9). And
6 clung to Peter and John (». 11), and continued with them in
their perils (iv. 14). Cp. Acta xiv. 9, and see below, v. 16, where
they speak of his faith, which may supply a comment on this
Compare the healing of those who were bitten by fiery ser-
pents in the wilderness. The brazen serpent healed them by
the power of Him Who is the Saviour of all (Wisd. xvi. 7). But
in order to be healed they must look at it. (Numb. xxi. Px
6. ἐπεῖχεν αὐτοῖς) sc. τὸν νοῦν, Luke xiv. 7.
6. ἀργύριον καὶ χρυσίον οὐχ ὑπάρχει μοι] A proof of his
compliance with Christ’s command, Matt. x. 9, μὴ κτήσησθε
χρυσὸν μηδὲ ἄργυρον εἰς τὰς Covds ὑμῶν.
“ Legi apud auctores graves (says A Lapide here), 8. Thom.
Aquinatem, cim ad Innocentium 1V. Pontificem venisset, coram
que forte magna vis auri signati numerabatur, et Pontifex ei
ixisset, ‘ Videsne, Thoma, Ecclesiam non amplius, sicut olim,
cam primim inceperat, dicere posse Argentum et aurum non
habeo 7 modesté respondisse, Fatendum est, sancte Pater; sed
etiam Ecclesia non potest, sicut primitiva, ad clandum dicere,
Surge, et ambula.”
— ἐν τῷ ὀνόματι "Ἴησοῦ}] Bee below, on ix. 34.
1. βάσειε---σφυρά] The soles first were strengthened, then
the ankles ; then he leapt up.
8. ἐξαλλόμενοΞ) springing up from the ground. Cp. Isa. xxxv. 6.
ACTS I. 9—19. 17
4 Ν », ᾿ 3 aA AY 3 aA > py ε 4 aA +
ἔστη, καὶ περιεπάτει καὶ εἰσῆλθε σὺν αὐτοῖς eis τὸ ἱερὸν, περιπατῶν καὶ
ἁλλόμενος καὶ αἰνῶν τὸν Θεόν. 3 Καὶ εἶδεν πᾶς ὁ λαὸς αὐτὸν περιπατοῦντα
Ὶ 3 aA Ν », 10 , ’ ta) ν ir ε a RY
καὶ αἰνοῦντα τὸν Θεόν: | ἐπεγίνωσκόν τε αὐτὸν ὅτι οὗτος ἦν ὁ πρὸς τὴν
ἐλεημοσύνην καθήμενος ἐπὶ τῇ ὡραίᾳ πύλῃ τοῦ ἱεροῦ, καὶ ἐπλήσθησαν θάμβους
καὶ ἐκστάσεως ἐπὶ τῷ συμβεβηκότι αὐτῷ.
11 Κρατοῦντος δὲ αὐτοῦ τὸν Πέτρον καὶ ᾿Ιωάννην, συνέδραμε πρὸς αὐτοὺς
πᾶς ὁ λαὸς ἐπὶ ‘tH στοᾷ τῇ καλουμένῃ Σολομῶνος ἔκθαμβοι.
12 γον \ fch. 5.12
Ιδὼν δὲ John 10. 38.
Πέτρος ἀπεκρίνατο πρὸς τὸν λαόν, “AvOpes ᾿Ισραηλῖται, τί θαυμάζετε ἐπὶ τούτῳ,
ἢ ἡμῖν τί ἀτενίζετε, ὡς ἰδίᾳ δυνάμει ἣ " εὐσεβείᾳ πεποιηκόσι τοῦ περιπατεῖν ε3 Cor. 5. 5.
heh. 5. 80, 81.
αὐτόν ; 13" Ὁ Θεὸς ᾿᾿Αβραὰμ καὶ Ἰσαὰκ καὶ ᾿Ιακὼβ, ὁ Θεὸς τῶν πατέρων ἡμῶν, bh. 5.20,
ἡ ἐδόξασε τὸν παῖδα αὐτοῦ ᾿Ιησοῦν, ὃν ὑμεῖς μὲν παρεδώκατε, καὶ ἠρνήσασθε 355) ΡΟΝ
αὐτὸν κατὰ πρόσωπον Πιλάτου, κρίναντος ἐκείνον ἀπολύειν.
14κε τ Ag Phil. 2. 9~I1.
Ὑμεῖς δὲ τὸν Pall 3.9.
k Matt. 27. 20.
ἥλγιον καὶ Δίκαιον ἠρνήσασθε, καὶ ἠτήσασθε ἄνδρα ' φονέα χαρισθῆναι ὑμῖν" Manis 1
ἡμεῖς μάρτυρές ἐσμεν.
uke 23. 18.
16m, δὲ > . a a. 2 , ὃ ε BN ¥ 3 a al
Tov O€ ἀρχῆγον TNS ζωῆς ἀπεκτείνατε, ὃν ὁ Θεὸς ἤγειρεν EK VEKPWY, OV John 18. 40.
led
1 Luke 28. 19.
ἰδ Καὶ ἐπὶ τῇ πίστει τοῦ ὀνόματος αὐτοῦ τοῦτον meh. 3. %.
» Ν toa: 3 4 as. 9... κα \ oe , ε ὃ 3 3 a
ὃν θεωρεῖτε καὶ οἴδατε ἐστερέωσε τὸ ὄνομα adrov: καὶ ἡ πίστις ἡ δι αὐτοῦ
ἔδωκεν αὐτῷ τὴν ὁλοκληρίαν ταύτην ἀπέναντι πάντων ὑμῶν. 17" Καὶ νῦν, 3c. 18. 27.
: ” Luke 23. 34.
ἀδελφοὶ, οἶδα ὅτι κατὰ ἄγνοιαν ἐπράξατε, ὥσπερ καὶ οἱ ἄρχοντες ὑμῶν.
18 ο Ὁ o Luke 24. 44
ch. 28. 22, 23.
δὲ Θεὸς ἃ προκατήγγειλέ διὰ στόματος πάντων τῶν προφητῶν αὐτοῦ, παθεῖν
τὸν Χριστὸν αὐτοῦ, ἐπλήρωσεν οὕτω. 19” Μετανοήσατε οὖν καὶ ἐπιστρέψατε,
pch. 2. 88,
Isa. 1. 16—20.
48. 25.
Seis τὸ ἐξαλειφθῆναι ὑμῶν τὰς ἁμαρτίας, Gras ἂν ἔλθωσι καιροὶ ἀναψύξεως Sits,
11. αὐτοῦῦῇ So A,B,C, Ε. Elz. τοῦ ἰαθέντος χωλοῦ, which
seems to be a gloss.
— στοᾷ τ. x. Σολομῶνο:] The porticus,—corridor, arcade,
or cloister,—where Jesus had walked at the Feast of Dedication,
John x. 23, where see note.
12. ἡμῖν τί ἀτενίζετε] sc. ὀφθαλμούς. Why do you fix your
eyes on us? (Valck.) The Holy Spirit had bestowed on them
the grace of humility, as well as the gift of Tongues.
— πεποιηκόσι τοῦ w.] This use of ποιεῖν, followed by τοῦ,
and an infinitive, and indicating the effect designed, is derived
from the LXX. See Josh. xxii. 26, ποιῆσαι τοῦ οἰκοδομῆσαι.
Cp. 1 Kings xvi. 19. A somewhat similar use occurs below,
vii. 19, ἐκάκωσε τοῦ ποιεῖν. Cp. Winer, § 44, p. 292.
18. τὸν παῖδα αὐτοῦ ᾿Ιησοῦν] παῖς, an expression applied to
Christ in Acts iii. 26; iv. 27. 30. It is observable that it is
followed by the word Ἰησοῦς, and is never used to describe the
Eternal generation of the Divine Logos, but employed to desig-
nate His generation in time as the Man Christ Jesus, and so
marks the distinction of the two natures in One Person.
It appears probable that παῖς in these passages is not to be
rendered child, but servant (see Humphry, on iv. 27, and Alford
here), being used by the for the Hebr. ἢν servus, and in
this sense applied to Christ: see Isa. xlii. 1; xlviii. 20; xlix. 3.
5, 6; li. 13; litt. 11; liv. 17. Zech. iii. 8, where δοῦλος is used
by LXX. Cp. Matt. xii. 18, and so Theophyl. p. 207, δοῦλον
τὸν ᾿Ιησοῦν καλεῖ διὰ τὸ ἀνθρώπινον: cp. iv. 25.
The expression παῖς Θεοῦ, as applied in ¢his sense to Christ
by His disciples, is peculiar to the Acts of the Apostles. But
this is what might be expected; and is an evidence of its genuine-
ness and truth. At the time described in these earlier Chapters
of this book, the minds of the Apostles must have been deeply
impressed with a sense of the condescension, humiliation, and
abedience of Christ, as seen in the scenes they had lately wit-
nessed of His Agony and Passion. And it was a doctrine which
they were most concerned in inculcating now on the minds of the
Jews —that Christ must have suffered these things, and so
enter into His glory. (Luke xxiv. 26. 46.) See Acts iii. 18; xvii.
3, and on xxvi. 23. Cp. St. Peter’s words (1 Pet. i. 11), τὰ εἰς
Χριστὸν παθήματα καὶ τὰς μετὰ ταῦτα δόξας. His Obedience
to Death (both as piacular and exemplary) was to be preached as
the cause of His Exaltation. See on Matt. xxviii. 18.
In the next age, the term παῖς Θεοῦ was applied to Christ
as 8 Son. See Polycarp. Mart. § 14, p. 621. Jacobson and
8. Hippolyt. Philosoph. p. 336, and contra Noétum, § 5 and
§ 7 and § 11, and the note of Fabricius, ii. p. 10.
— tyeis] A, B, C, E add the μὲν, which is not in Els.
14, 15. ἄνδρα φονέα-- ἀρχηγὸν τ. (ωῇ:] You craved as ἃ favour
Vou, 1.—Parr II.
from Pilate the life of one who killed others; and you extorted
the death of Him Who is the life of the dead. (Chrys.)
16. πίστει τοῦ ὀνόματος αὑτοῦ} faith in Him.— ὄνομα ᾿Ιησοῦ
est Jesus Ipse, ut in V.T. Nomen Jehovee est Jehovah Ipse.’”’
-- ἡ De ἡ δ᾽ abrot] The faith wrought through Him in
us the Apostles, and in him who has been healed. ‘“ Fides que
per Eum est’ (Vulg.); i.e. “ per Eum Apostolis data, ipsique
sanato.”’ See Acts xiv. 9. So διὰ, John vi. 57. Rom. i. 5; v. 2;
xi. 36. Gal. ii. 1. Heb. ii. 10. Glass. Phil. p. 491. δεῖ (says
Ammon.) τὴν πίστιν συνδραμεῖν, καὶ τοῦ ὑγια(ομένου καὶ τοῦ
ὑπερευχομένον.
11. κατὰ ἄγνοιαν) On the difference between sins of Presump-
tion, or wilful sins, and sins of Ignorance, and how far, and in
what cases, Ignorance excuses, see By. Sanderson (Serm. vi. ad
Pop. on Gen. xx. 6, ὃ 11—28; iii. pp. 223—240). Cp. Luke
xxii. 34. John xvi. 3. 1 Cor. ii. 8. 1 Tim. i. 13.
18. αὐτοῦῦ So B,C, Ὁ, ΒΕ. His Christ (cp. iv. 26) though
rejected by you. Elz. omits αὐτοῦ.
On this text see Dr. Barrow, Serm. Ixxvi. vol. iii. p. 451,
‘“‘ The sufferings of Christ foretold in the Old Testament.”
19. ὅπως ἄν] “ Ut veniant vobis,” say Iren. iii. 12, and Ter-
tullian, de Resurr. c. 23. ‘Ut veniant,” Vulg. D. The sense
is, In order that the seasons of refreshing may come. Cp. Winer,
§ 42, pp. 277. 410;
St. Peter's speech is addreesed to the Jewish people, and is
still applicable to them. In it the Holy Spirit declares a solemn
truth, viz. that the coming of the seasons of Refreshment from
the presence of the Lord and of the Second Advent of Christ and
the itution of all things, are so ordered by Divine Wisdom as
to depend on the Repentance of the Jews and their reception of
the Gospel. Cp. Rom. xi. 25—27. Zech. xii. 10, and xiii. xiv.
Their conversion must precede those glorious manifestations ;
Here is the true ground of appeal to the Jews. Repent, and
believe, in order that the number of God’s elect (which cannot be
completed without you, cp. Heb. xi. 39, 40) may be accomplished,
and His coming and kingdom be hastened, and the happiness of
the saints of old, who have departed in faith, may be consum-
mated by the resurrection of their bodies, and they may be ad-
a men eae Pedy ea he ΜΝ eke ek το. ey
eaven.
19. καιροὶ dvaydtews] ἀνάψυξις is used by the LXX for mp,
from root mn, respiravit se, Exod. viii. 15, applied to Pharaoh
when be had a respite, or breathing-time, from the plagues.
The re-appearing of Christ is compared to ἃ season of deli-
verance from an lent grievous calamities. Cp. Luke xxi. 28,
and Rom. viii, .19—23, quoted here by Chrys. Τὴ Church must
18
r Jer. $1. 28-- 25.
Zeph. 3. 14—20.
ech. 1.11.
1 Pet. 3. 22.
τ ἀπὸ προσώπον τοῦ Κυρίου,
t Deut. 18. 15—
19.
ch. 7, 87.
ACTS ΠΙ. 20—26. IV. 1, 2.
καὶ ἀποστείλῃ τὸν προκεχειρισμένον ὑμῖν *In-
cow Χριστόν: 3) "ὃν δεῖ οὐρανὸν μὲν δέξασθαι ἄχρι χρόνων ἀποκαταστάσεως
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στήσει Κύριος ὃ Θεὸς ὑμῶν ἐκ τῶν ἀδελφῶν ὑμῶν ὡς ἐμέ αὐτοῦ
ἀκούσεσθε κατὰ πάντα ὅσα ἂν λαλήσῃ πρὸς ὑμᾶς. 3 Ἔσται δὲ, πᾶσα
A 4 a . 3 ’ A 4 3 a 3 ,
ψυχὴ, Ares ἂν μὴ ἀκούσῃ τοῦ προφήτον ἐκείνου, ἐξολοθρευθήσεται
ἐκ τοῦ λαοῦ. ™ Καὶ πάντες δὲ οἱ προφῆται ἀπὸ Σαμονὴλ καὶ τῶν καθεξῆς
u Gen. 12. 8.
ἃ 322. 18. & 26. 4.
Rom. 15. 8.
Gal. 8. 8.
Lg ϑᾺ / Ν , Ἃ ε ’ , 25 ue a 3 ε en
ὅσοι ἐλάλησαν, καὶ κατήγγειλαν Tas ἡμέρας ταύτας. Ὑμεῖς ἐστε οἱ υἱοὶ
τῶν προφητῶν, καὶ τῆς διαθήκης ἧς διέθετο ὁ Θεὸς πρὸς τοὺς πατέρας ἡμῶν,
λέγων πρὸς ᾿Αβραάμ, Καὶ ἐν τῷ σπέρματί σον ἐνευλογηθήσονται
v Mart. 10. 5.
Luke 24. 47.
ch. 18. 46.
ἕκαστον ἀπὸ τῶν πονηριῶν ὑμῶν.
πᾶσαι αἱ πατριαὶ τῆς γῆς.
παῖδα αὐτοῦ ᾿Ιησοῦν ἀπέστειλεν αὐτὸν εὐλογοῦντα ὑμᾶς, ἐν τῷ ἀποστρέφειν
6 νγμῖν πρῶτον 6 Θεὸς ἀναστήσας τὸν
IV. 1 λαλούντων δὲ αὐτῶν πρὸς τὸν λαὸν, ἐπέστησαν αὐτοῖς οἱ ἱερεῖς καὶ
. ὃ στρατηγὸς τοῦ ἱεροῦ καὶ οἱ Σαδδουκαῖοι, 3 διαπονούμενοι διὰ τὸ διδάσκειν
expect severe tribulation from the power of Antichrist, before the
Second Advent of Christ. The one will be followed by the
other.
— ἀπὸ προσώπου] A Hebraism. See Vorst. p. 337. Cp.
2 Thess. ii. 19.
20. καῇ καὶ appears to have here the sense of the Hebrew
Vau, and to be used to join clauses which we should combine by
when. See Gen. xix. 23. 2 Sam. iv. 7. Schroeder, Synt. Hebr.
§ 109, p. 329, Ἢ
— προκεχειρισμένον}) So A, B,C, D, E, and many cursive
MSS. and Versions, for προκεκηρυγμένον. προκεχειρισμένον
= προβεβλημένον, ἡτοιμασμένον. (Hesych.) “ Preparatum”
(Iren.). “ Destinatum” (Tertullian). Cp. Acts xxii. 14; xxvi. 16.
21. δέξασθαι) 3éxoua:—connected with δεξιὰ ---ἰίο contain, to
hold, to keep, suscipere. (Vulg.) Cp. Acts vii. 38; xxi. 17.
James i. 21.
This sense is authorized by Justin Martyr (Apol. i. 60),
who uses the word κατέχειν, and by Theophyl., Gcumen., and
others. The heavens contain Christ as Man ;- but as God He is
ἀκατάληπτος."
The Divines of Rome have endeavoured to reconcile this
statement of St. Peter with the doctrine of Transubstantiation :
but with what success may be seen by the following note of one
of the most learned and ingenious among them, Corn. a Lapide :
“Non docemus Christum ccelo evocandum ad Eucharistiam, quasi
coelum deserens locali motu descendat, hoc enim tantim fiet in
die Judicii ; sed quod manens in οαΐο per Omnipotentiam Dei pre-
sentem (i.e. carnaliter) se sistat in Eucharistid, sive id fiat per
corporis Ejus replicationem, sive per arguisitionem novi loci
(de quo disputant scholastici) idque invisibiliter et indivisidiliter,
ciim in ceelo sit visibiliter et divisitiliter respectu loci ; alio enim
loco (sc. celi) est Christi caput, in alio collum, in alio pectus, in alio
ἄρας ; cum in Eucharistid omnia Christi Membra sint in eodem
loco puta in eddem hostié eodemque hostia puncto.”
— ἄχρι χρόνων ἀποκαταστάσεω:] Not to the season, καιροῦ,
as if transitory, but to the ¢imes (as Ῥατθδυοδ of the fulfilment
and consummation of those things which promised by the
hets. See on Mark ix. 12, and Acts i.6. ἀποκατάστασις =
τελείωσις (Hesych.); συμπλήρωσις (Schol. Mosq. ap. Grinfield) ;
“‘plena rerum exhibitio” (Valek. on Luke vii. 10). So Gcumen.
and Didym., who says, “Christ, having been received into heaven,
remains there (id) the end of the world, when He will come again
with power, and all that the hets have foretold will be ac-
complished ;” and then all Christ’s enemies, Satan and the world,
will be put under His feet, and His mediatorial kingdom be com-
plete, and God will be all in all. See 1 Cor. xv. 25, 26. Heb. x.
12, 13; and Grofius and Rosenm. here, and note above on Matt.
xxviii. 18.
The καιρὸς ἀναψύξεως in the season when Christ will re-
appear. Cp. Luke xxi. 28, “Look up, for your redemption
draweth nigh.” But the χρόνοι ἀποκαταστάσεως, in which
Christ will be visible to the faithful, will never end. Cp. 2 Pet.
fii. 13.
On the distinction of καιρὸς and χρόνος see i. 7.
— ἀπ᾽ alévos] ὈΥ̓ΨΌ ‘eb antiquissimo tempore,’—‘ as long as
time was.’ Cp. John ix. 32, ἐκ τοῦ αἰῶνος οὐκ, i. 6. never. Isa.
Isiv. 4; x1. 21. 1 Cor. vii. 18. Vorst. de Hebr. p. 737. All
the Prophets, i. e. Prophecy as a whole, of al/ time, has spoken
of Christ and His kingdom.
22. Μωῦσῆς μέν] Havittg said that the Prophets all speak of
Christ, he next ap to Moses, the giver of the Law; aod
proves that Jesus Christ is not con to the Law and the Pro-
_ but was preached by them, i. e. by all the Scriptures of the
ews whom he is addressing.
— ὡς ἐμέ] Deut. xviii. 15; i.e. as ἃ man persecuted in
childhood, and saved in Egypt ; resisted by those whom He came
to save, and even by some of his own household, and as confront-
ing and vanquishing the false prophets of Egypt, and a Mediator
with God; speaking to God face to face,—speaking ss “ the
meekest of men,” yet zealous for God; a worker of miracles;
dividing the sea (a type of Baptism) ; giving water from the rock
and bread from heaven (types of the Word and Sacraments);
ae the serpent in the wilderness, as Christ gave Himself to
6.
Like unto me, and yet greater than me (cf. Heb. v. 3—6) ;
for ye shall hear Him in whatever He shall say to you; as He
falfilled the Levitical Law, and so took away that which was pub-
lished by Moses, and therefore is greater than he.
28. ἐξολοθρευθήσεται ἐκ τοῦ λαοῦ] The LXX have here (Deut.
Xviii. 19) ἐγὼ ἐκδικήσω ἐξ αὐτοῦ.---ἐκδικήσω in the original is tnx,
from root Οὐ, exquisivit, ‘1 will reguire it of him ;’ which is ex-
plained here by the Holy Spirit speaking by St. Peter to be tanta-
mount to—He shall be punished with death, he shall be cut off,
ἐξολοθρευθήσεται,---α word familiar to St. Luke’s readers from the
LXX, where ἐξολοθρεύω occurs frequently for mp, exscidit, Gen.
xvii. 14. Exod. xii. 15. 19. Lev. xvii. 4. 9. 14, and passim. See
Aben Ezra in Surenkus. p. 401.
St. Luke does not follow here the LXX exactly, nor the
Hebrew, but he gives the sense. This is one example among
many of the practice of the Holy Spirit in the New Testament
giving an explanatory paraphrase of His own words in the Old.
See on Matt. ii. 23.
94. ἀπὸ Σαμουήλ] Cp. 2 Sam. vii. 12—15.
Ca. IV. 1. στρατηγὸς τοῦ ἱεροῦ] The officer of the Priest
and Levites who kept guard at the Temple,—not a Roman fanc-
tionary. See on Luke xxii. 4. The Romane do not appear, in
the Acts, as Persecutors of the Apostles.
— οἱ Σαδδονκαῖοι)] Who say there is no resurrection (Matt.
a pear arg 8): περ agape carer that their own in-
uence wi e peop! impaired, if the Apostles suc-
ceeded in convincing them of the truth of the Resurrection in
Christ. Hence their activity against the Gospel after the Resur-
rection. The High Priest and many of his assessors and associates
were Sadducees. Seev. 17. Cp. Joseph. Antiq. xiii. 9; xviii. 2.
Referring to a son of Annas, Ananus, who was afterwards
High Priest, and a Sadducee, Josephus observes, that the Sad-
ducees were distinguished above all his fellow-countrymen for
cruelty in judicial causes,—rep) τὰς κρίσεις ὠμοὶ παρὰ πάντας
τοὺς ᾿Ιουδαίους. (Joseph. χχ. 9.1.) Such were the judges before
whom the Apostles were arraigned (see v. 17). This circum-
stance, and the fact that the Sadducees rej the belief in all
spiritual and Angelic agency, and in the doctrine of a future
ACTS IV. 3—8.
19
αὐτοὺς τὸν λαὸν, καὶ καταγγέλλειν ἐν τῷ ᾿Ιησοῦ τὴν ἀνάστασιν τὴν ἐκ νεκρῶν"
8
καὶ ἐπέβαλον αὐτοῖς τὰς χεῖρας, καὶ ἔθεντο αὐτοὺς εἰς τήρησιν εἰς τὴν αὔριον'
ἦν γὰρ ἑσπέρα ἤδη. ** Πολλοὶ δὲ τῶν ἀκουσάντων τὸν λόγον ἐπίστευσαν, ach. 58. x.
ν 23 id e 3 Ν A > Mp ε ‘A 4 vA
καὶ ἐγενήθη ὁ ἀριθμὸς τῶν ἀνδρῶν ὡσεὶ χιλιάδες πέντε.
5 Ἔγφετο δὲ ἐπὶ τὴν αὔριον συναχθῆναι αὐτῶν τοὺς ἄρχοντας καὶ πρεσβυ-
τέρους καὶ γραμματεῖς ἐν ἹΙερουσαλὴμ, °° καὶ "άνναν τὸν ἀρχιερέα καὶ Καϊάφαν > Lute 3.2.
Ν9 Ld , 3 , ὃ , @ > td > Le] 7 ΝῚ
καὶ ᾿Ιωάννην καὶ ᾿Αλέξανδρον, καὶ ὅσοι ἦσαν ἐκ γένους ἀρχιερατικοῦ. 7 Καὶ
στήσαντες αὐτοὺς ἐν τῷ μέσῳ ἐπυνθάνοντο, “᾿Ἐν ποίᾳ δυνάμει ἢ ἐν ποίῳ c μαι. 3". 25.
ὀνόματι ἐποιήσατε τοῦτο ὑμεῖς; ὃ Τότε Πέτρος “ πλησθεὶς Πνεύματος ἁγίου ach.7.ss.
Resurrection, may serve to account for what has been deemed incre-
dible by some, viz. the obstinate infatuation of the Sanbedrim in
continuing to persecute the Apostles after the miraculous inter-
ference of God in their behalf.
For another reason see below on v. 28.
Gamaliel the Pharisee is better disposed to receive that
evidence in their behalf. See v. 17. 33, 34.
2. ἐν τῷ Ἰησοῦ] The truth of the Resurrection,
23 in the case of Jesus Himself, and
2) of all men through Him. 1 Cor. xv. 22.
Ἧ 7 ἑσπέρα] The miracle had been wrought about 3 p.m. See
iii. 1.
4. ἐγενήθη} became.
— ὡσεὶ χιλιάδες πέντε] Here was a spiritual fulfilment of
the prophecy contained in Christ’s miracle on the mountain of
Bethsaida, when He said to His Apostles, ‘‘ Give ye theni to eat.’’
(Luke ix. 13. See Chrys.) Those who ate of the food provided
by Him were about five thousand men,—tvipes ; cp. ἀνδρῶν here,
and Matt. xiv. 21. Both miracles were wrought in the evening,
Cp. Mark vi. 35.
He Who fed the bodies of the 5000 on the mountain, by the
hands of His Apostles, now feeds the souls by an Apostolic
Ministry with the bread of life from heaven, and He will always
pray to do so. Cp. on John vi. 9. 13, and at end of the
ter.
ra ἐν} 80 A,B,D,E. Elz, els.
6. καὶ Ανναν τὸν ἀρχιερέα καὶ Kaidpay] Why is Annas here
called the vig Priest, and placed before Caiaphas—who was
The reason seems to be, that though Caiaphas was High
Priest de facto, being intruded into the office by the efvil power
of Rome (see on Matt. xxvi. 3), yet Annas was High Priest de
jure (see on Luke iii. 2), and was regarded as such ecclesias-
tically. Hence our Lord was taken to Annas first (John xviii.
13, where see note).
Hence also St. Luke designates Annas as the High Priest
here and in his Gospel (iii. 2), at the same time that he mentions
Caiaphas in both places with, and next after, Annas.
After the Crucifixion, and for many years, the Civil power of
Rome seems to have done no overt act spontaneously againet the
Christian Church ;
Pontius Pilate, though he was Procurator till a.p. 36, is
never mentioned as a persecutor in the Acts (see Burton, Lec-
tures, p. 32);
Indeed, what Tertullian records concerning the “ Acta
Pilati’’—almost in conscience a Christian, “ conscientia sud
Christiani,”—and the consequent proposition of the Emperor
Tiberius to the Roman Senate to divinize Christ (Tertullian,
Apol. 21, and Apol. 5. Eused. ii. 2), is too well grounded to be
rejected (see Bp. Pearson, Opera Post. i. 342, and ii. 21); and it
derives some confirmation from the remarkable fact, which 8]
pears from the silence of St. Luke, that for some years after the
Ascension, Christianity had nothing to fear from the Roman
er.
ag? The persecutions of the Apostles and Christians at Jerusalem
and in Palestine were set on foot, and carried on, by the spiritual
power of the Jewish Hierarchy. Thus the bitterness of the
Jewish Rulers against Christ and His Church is brought out
more strongly by the contrast of the comparative mildness of the
Hesthen power of Rome. No wonder that the agency of Rome
was employed by God to Jerusalem.
Annas was the Head of the Jewish Hierarchy. The nominee
of Rome, Caiaphas, had, as such, 8 subordinate place. This seems
to be the reason why in the Evangelical narratives of the Cru-
cifixion, which was the act of the Roman power, instigated by the
Chief Priest and people,—and could not have been done without
the fiat of the Roman Procurator (John xviii. 31),—Caiaphas, the
Roman High Priest, holds the chief place. But, after that act,
the Roman power was quiescent, and the responsibility and guilt
of persecution lay with the Jewish Sanhedrim ; and Ansias, the
spiritual Head of the Nation, is mentioned first, as here.
Cp. notes on Luke iii. 2 and John xviii. 13. It was pro-
bably on account of the position of Annas, as Spiritual Head of
the Jewish Hierarchy, that five of his Sons were appointed to
the High Priest’s office by those who desired to conciliate the
Jews, and paid some regard to the original law of hereditary
succession in that office.
Yet we read such observations as the following, in one of the
most celebrated modern Commentaries on this passage: ‘‘ Da
damals nicht Hannas, sondern Kaiaphas regiernender Oberpriester
war, so muss hier wie Luk. iii, 2 eine irrige Angabe zugestanden
werden.” (Beyer, p. 87.) As if St. Luke, the friend and com-
panion of St. Paul, the scholar of Gamaliel, and commissioner of
the Sanhedrim, to say nothing of St. Luke’s inspiration, did not
know who the High Priest was, and is to be set right by a
modern Expositor! Can any good fruits be looked for from a
system of exegesis grounded on such assumptions as these? The
above extract is from an Exposition which professes to have
been written in order to counteract the evils of Rationalism.
What must be the poison, if such is the antidote ?
6. ᾿Ιωάννην καὶ ᾿Αλέξανδρον) ‘ Joannes, Annee, ut creditur,
filius. Quartus autem est Alexander, ut videtur, Lysimachus,
Philonis Judwi scriptoris celeberrimi frater. Josephus (Antiq.
lib. xviii. c. 8, 1), φίλων ὁ προεστὼς τῶν ᾿Ιουδαίων τῆς πρεσ-
Belas, ἀνὴρ τὰ πάντα ἔνδοξος, ᾿Αλεξάνδρον τε τοῦ ᾿Αλαβάρχου
ἀδελφὸς Gy. De fratre ejus Hieronymus in Catalogo: ‘ Philo
Judeus, natione Alexandrinus, de genere sacerdotum.’ Fuit
igitur Alexander de genere sacerdotum, et quidem Judgecram
ditissimus; scilicef procurator fuerat Antonis matris Claudii
imperatoris, ut testatur Josephus (Antig. lib. xix. cap. 5) et
templi Hierosolynnitani novem portis argeotum et aurum infudit,
ut Josephus testatur (lib. v. ‘AAdcews, cap. 5, 8)." Bp. Pear-
son.
7. ἐν τῷ μέσῳ] The Sanhedrim sate in a semicircle.
— ἐποιήσατε τοῦτο] done this; they will not say this miracle;
they insinuated that it was done by some evil power, or by
magic, as they had said of Christ’s miracles (Luke xi. 15. John
viii. 48), and so some said even in the fourth century. See Aug.
de Con. Evang. i. 8 (quoted by A Lapide).
— ὑμεῖς] spoken with contempt, therefore reserved as
the last word of the sentence—yow Galilzeans !
8. Πέτρος πλησθεὶς Πνεύματος ἁγίου] Compare Peter a few
days since in the Palace of the High Priest, thrice denying his
Master from fear of prison and death, and now brought forth
from prison, and confessing Christ before the same High Priest
and the Sanhedrim, which had delivered Christ up to Pilate for
crucifixion, and charging them with His murder; and declaring
that the stone rejected by you, the builders of God’s house, is become
the Head of the Corner; nor is the salvation which is promised
by God to be found in any other than Him, Who was crucified
by you. How is this change to be accounted for? By inspira-
tion—by the gift of the Holy Ghost. This is the only solution
of this and of a vast number of other phenomena in Holy Scrip-
ture. Faith in the Holy Ghost, and in His Divine agency on
the soul, makes those phenomena clear; without it they are
unintelligible.
In the earlier Chapters of the Acts of the Apostles we see
Peter and John on one side, and Caiaphas and Annas on the other.
The former the Representatives of the Christian Church, the latter
of the Jewish ener ss τρῶν isa i aia Coker oo basins
these two parties. y not Caiaphas and has perbaps
from the same root nf2? At first Cephas had quailed before
Caiaphas, but now that the Holy Ghost is given, Caiaphas cannot
resist Cephas (v. 14); the one falls, the other rises. The reason
is, because Caiaphas rejects the Corner Stone, and is bruised to
pieces by it. (Matt. xxvi. 64. Luke xx. 18.) But Cephas is ἃ
lively stone, and is built upon it. (Matt, xvi. 18. 1 Pet. ii. 4.)
In like manner, Annas and —— are from the same
20
Isa. 28. 16.
Matt. 21. 42.
Rom. 9. 33.
1 Pet. 2. 7.
g Matt. 1. 21.
Tim. 2. 5, 6.
h Matt. 11. 25.
1 Cor. 1. 27.
ACTS IV. 9—24.
: ᾿
εἶπε πρὸς αὐτούς, άρχοντες τοῦ λαοῦ καὶ πρεσβύτεροι τοῦ ᾿Ισραὴλ, 5 εἰ
ε Ὁ rd 3 4 6 2.8 3 ’, 3 θ 4 > of aA ἐν a φ
ἡμεῖς σήμερον ἀνακρινόμεθα ἐπὶ εὐεργεσίᾳ ἀνθρώπου ἀσθενοῦς, ἐν τίνι οὗτος
, 0 e > ¥ A ea Ν \ ied a Ἶ nr 9 >
σέσωσται, © "γνωστὸν ἔστω πᾶσιν ὑμῖν καὶ παντὶ τῷ λαῷ ᾿Ισραὴλ, ὅτι ἐν
τῷ ὀνόματι ᾿Ιησοῦ Χριστοῦ τοῦ Ναζωραίου, ὃν ὑμεῖς ἐσταυρώσατε, ὃν ὁ Θεὸς
ἤγειρεν ἐκ νεκρῶν, ἐν τούτῳ οὗτος παρέστηκεν ἐνώπιον ὑμῶν ὑγιής. | Οὗτός
ἐστιν ὁ λίθος ὃ ἐξουθενηθεὶς ὑφ᾽ ὑμῶν τῶν οἰκοδομούντων, ὁ γενόμενος εἰς
κεφαλὴν γωνίας. 12 Καὶ οὐκ ἔστιν ἐν ἄλλῳ οὐδενὶ ἡ σωτηρία: " οὐδὲ γὰρ
4 ΄-ὦΥ
ὄνομά ἐστιν ἕτερον ὑπὸ τὸν οὐρανὸν τὸ δεδομῶνον ἐν ἀνθρώποις, ἐν ᾧ δεῖ σωθῆναι
ε -“
ἡμᾶς.
13 Θεωροῦντες δὲ τὴν τοῦ Πέτρου παῤῥησίαν καὶ ᾿Ιωάννου, καὶ καταλαβό-
“ fh 9 , 79 ry ar 20.7 2 , ,
μένοι ὅτι " ἄνθρωποι ἀγράμματοί εἰσι καὶ ἰδιῶται, ἐθαύμαζον, ἐπεγίνωσκόν τε
3 AY 9 AY a? a 4 | a δὲ Ed θ λέ, “ 3 Lad
αὐτοὺς ὅτι σὺν τῷ ᾿Ιησοῦ ἦσαν "4 'τὸν δὲ ἄνθρωπον βλέποντες σὺν αὐτοῖς
18 Καὶ καλέ.
19 1 Ὁ δὲ Πέτρος καὶ ᾿Ιωάννης ἀποκριθέντες εἶπον
ich. 8. 11.
ἑστῶτα, τὸν τεθεραπευμένον, οὐδὲν εἶχον ἀντειπεῖν. δ Κελεύσαντες δὲ αὐτοὺς
1 ομῃ11.47. ἔξω τοῦ συνεδρίου ἀπελθεῖν συνέβαλον πρὸς ἀλλήλους 1° λέγοντες, ͵ Τί ποι-
ἥἤσομεν τοῖς ἀνθρώποις τούτοις; ὅτι μὲν γὰρ γνωστὸν σημεῖον γέγονε δι᾽
49. A wn Cal cel € ΝῚ a ‘A 3 4 3 ’
αὐτῶν πᾶσι τοῖς κατοικοῦσιν ἱἹΙερουσαλὴμ φανερὸν, καὶ οὐ δυνάμεθα ἀρνή-
σασθαι 11 ἀλλ᾽ ἵνα μὴ ἐπὶ πλεῖον διανεμηθῇ εἰς τὸν λαὸν, ἀπειλῇ ἀπειλησώμεθα
> a i 4 ~ 78 a > 4 ’ ‘ > A
αὐτοῖς μηκέτι λαλεῖν ἐπὶ τῷ ὀνόματι τούτῳ μηδενὶ ἀνθρώπων.
σαντες αὐτοὺς παρήγγειλαν αὐτοῖς τὸ καθόλον μὴ φθέγγεσθαι μηδὲ διδάσκειν
κοι. 5.29, ἐπὶ τῷ ὀνόματι τοῦ ᾿Ιησοῦ.
πρὸς αὐτούς, Εἰ δίκαιόν ἐστιν ἐνώπιον τοῦ Θεοῦ ὑμῶν ἀκούειν μᾶλλον ἢ τοῦ
h. 2.15. a , 012 , \ ena a er \ a
Loh, #2. 15. Θεοῦ κρίνατε ™' οὐ δυνάμεθα γὰρ ἡμεῖς ἃ εἴδομεν καὶ ἠκούσαμεν μὴ dade iv,
1 Οἱ δὲ προσαπειλησάμενοι ἀπέλυσαν αὐτοὺς, μηδὲν εὑρίσκοντες τὸ πῶς
meh. 6.8. κρλάσωνται αὐτοὺς, "Sua τὸν λαόν, ὅτι πάντες ἐδόξαζον τὸν Θεὸν ἐπὶ τῷ
Ἐπ pee , 2 mn ‘ , , ὁ dvb, 315» 8 ,
γεγονότι. Ἑτῶν γὰρ ἦν πλειόνων τεσσαράκοντα ὁ ἄνθρωπος ἐφ᾽ ὃν ἐγεγόνει
τὸ σημεῖον τοῦτο τῆς ἰάσεως.
n ch. 32. 4—46.
3°" Arohvbévres δὲ ἦλθον πρὸς τοὺς ἰδίους, καὶ ἀπήγγειλαν ὅσα πρὸς αὐτοὺς
οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι εἶπον. ™ Οἱ δὲ ἀκούσαντες, ὁμοθυμαδὸν
ο3ιορε 19. 15, ἦραν φωνὴν πρὸς τὸν Θεὸν, καὶ εἶπον, Δέσποτα, " σὺ ὁ Θεὸς ὁ ποιήσας τὸν
root 1.1 (gratiosus fuit), but John is strong in the Grace of
God, and conquers thereby.
9. εὐεργεσίᾳ ἀνθρώπου] The genitive of the object. See on
Matt. x. 1, ἐξουσίαν πνευμάτων. Luke vi. 12, προσευχῇ τ. Θεοῦ.
10. Ἰησοῦ Χιτοῦ Na(wpalov, ὃν ὑμεῖς ἐσταυρώσατε] Think not
that we desire to conceal His country or His death. Ye crucified
Him, but He was raised by God, and He now works miracles
from heaven. (Chrys.) He quotes the title on the Cross.
11. ὑμῶν τῶν οἰκοδομούντων) You the builders (τῶν οἰκοδόμων,
A, B, E), the appointed Teachers of Israel. Cp. Matt. xxiii. 2,
and John iii. 10, σὺ εἶ ὁ διδάσκαλος Ἰσραήλ.
— εἰς κεφαλὴν γωνία] Cp. St. Peter’s declaration in his
Epistle (1 Pet. ii. 6—8).
12. ἡ cornpla—rd δεδόμενον)] Observe the articles ἡ and τὸ,
which find a proper place in a speech to the Rulers of the Jews,
who confessed that man’s salvation had been provided for by God,
and that in His Name men might be saved. St. Peter teaches
them that the means of thaf salvation are to be found in Christ,
and in His Name alone, which is therefore declared to be Divine.
18. καταλαβόμενοι] does not seem to mean, “ having perceived
by their speech,” but having ascertained from enquiry, or previous
knowledge. See xxv. 25.
— ἰδιῶται] ἰδιώτης, properly a private person, as opposed to
a public magistrate, or minister or professor of art or science,
hence illiterate. Cp. 2 Cor. xi. 6. 1 Cor. xiv. 16. 23,24. See
Bentley’s excellent remarks on the passage in Victor’s Chronicon,
‘Sancta Evangelis tanquam ab idiotis Evangelistis composita
reprehenduntur et emendantur.” Disc. on Free-thinking, pp. 112
μὴν ΕΝ ΠΡ
ere is a of Inspiration. Θ es and Evangeli
were ἀγράμματοι καὶ ἰδιῶται. They themselves confess it. And
yet, who ever spoke, or has written as they did?
14. τὸν δέ) τόν τε, A, B, E.
11. ἀπειλῇ ἀπειλησώμεθα]) a Hebraiem. See Isa. vi. 9, Exod.
y. 12, and John iii. 29. Acts v. 28; xxiii. 14. Vorst, de Hebr.
pp. 624, 625. The Hebraisms show that St. Luke has been studious
to preserve the very words of the speakers. Cp. on Luke xxii. 15.
19, 20.] On this text, as defining the limits of Obedience to
human Authority, see Bp. Sanderson, iii. p. 287; iv. pp. 80.
98. (De Conscient. Preelect. iv. and v.
21. προσαπειλησάμενοι) having added threat.
28. ἀρχιερεῖ) Under this name seem to be comprised,—
1) All who had held the office of High Priest.
2) Also the Saganz or Deputies, the Treasurers and Chief
Warders of the Temple. Lighéfoot, i. pp. 911—918. Selden,
de Synedr. iii. 8.
(3) The Heads of the Twenty-four courses of Priests, and
all who were chosen into the Sanhedrim. Ligh{foot, i. p. 439;
ii. p. 109. And see on Matt. ii. 4.
. ὁμοθυμαδὸν ἦραν φωνὴν πρὸς Θεόν] The circumstances
here mentioned confirm the opinion that the primitive Church
at Jerusalem had a common place of resort for united prayer.
As soon as Peter and John are released, they come to their own
people (πρὸς rods ἰδίους), and immediately all join in prayer, and
the place is sbaken where were assembled, and they are all
δι with the Holy Ghost. above, ii. 2. Williams, Holy
ity, ii. 507.
The refuge of the Church in the time of Persecution is
Common Prayer. Cp. xii. 5.
One of the many incidents recorded in the Acts of the
Apostles, by which the Holy Ghost teaches the Church her duty
in all em cies that may arise. This Book may, therefore, be
called the sacred Chart and Compass of the Church, in her voyage
over the sea of this world to the haven of Eternity.
— δέσποτα] The Hebrew Adonai, Lord of the Universe.
The God of the physical world is here invoked by the Church
as one with the God of Grace; a réfutation of the false notion
which afterwards grew into a Heresy, in the hands of Marcion
ACTS IV. 25—33.
21
οὐρανὸν καὶ τὴν γὴν Kat τὴν θάλασσαν, καὶ πάντα τὰ ἐν αὐτοῖς: 35 " ὁ διὰ »».2.1, 3.
a!
στόματος Aavid παιδός cov εἰπών, ‘Eva τί ἐφρύαξαν ἔθνη, καὶ λαοὶ ἐμε-
λέτησαν κενά; “5
ta e a a a Ν ε ν
παρέστησαν οἱ βασιλεῖς τῆς γῆς, καὶ οἱ dp-
χοντες συνήχθησαν ἐπὶ τὸ αὐτὸ κατὰ τοῦ Κυρίου καὶ κατὰ τοῦ Χρι-
στοῦ αὐτοῦ. 7" Συνήχθησαν γὰρ én’ ἀληθείας ἐν τῇ πόλει ταύτῃ ἐπὶ τὸν a Matt. 2. 5.
ἅγιον παῖδά σον ᾿Ιησοῦν ὃν ἔχρισας Ἡρώδης τε καὶ Πόντιος Πιλάτος σὺν
ἔθνεσι καὶ λαοῖς ᾿Ισραήλ' “8 "ποιῆσαι ὅσα ἡ χείρ σου καὶ ἡ βουλή σον προ- το". 3. 35.
ἃ 8. 18.
ὥρισε γενέσθαι. ὅ3 " Καὶ τὰ νῦν, Κύριε, ἔπιδε ἐπὶ τὰς ἀπειλὰς αὐτῶν, καὶ δὸς « οἱ... 2.
τοῖς δούλοις σον μετὰ παῤῥησίας πάσης λαλεῖν τὸν λόγον σου, © ἐν τῷ τὴν
Ὅς aA
χεῖρά σον ἐκτείνειν σε εἰς ἴασιν, καὶ σημεῖα καὶ τέρατα γίνεσθαι διὰ τοῦ
ὀνόματος τοῦ ἁγίου παιδός σου ᾿Ιησοῦ.
ὅ1 Καὶ δεηθέντων αὐτῶν ἐσαλεύθη ὁ τόπος ἐν ᾧ ἦσαν συνηγμένοι: καὶ «εὑ. 3.5...
ἐπλήσθησαν ἅπαντες τοῦ ἁγίον Πνεύματος, καὶ ἐλάλουν τὸν λόγον τοῦ Θεοῦ
‘\ 2¢ ,
μετὰ παῤρησίας.
2°Tov δὲ πλήθους τῶν πιστευσάντων ἦν ἡ καρδία καὶ
uch. 2. 44.
Rom. 15. 5, 6.
2 Cor. 13. 11.
ε “ ’,
° Phil. 2. 2.
ἡ ψυχὴ μία" καὶ pret,
οὐδὲ εἷς τὲ τῶν ὑπαρχόντων αὐτῷ ἔλεγεν ἴδιον εἶναι, " ἀλλ᾽ ἦν αὐτοῖς ἅπαντα ν 5". 3...
w ver. 30.
κοινά. 83" Καὶ μεγάλῃ δυνάμει ἀπεδίδουν τὸ μαρτύριον οἱ ἀπόστολοι τῆς fucei ts, 49.
and the Manichseans, who separated the One from the other,
and made an opposition between them. Cp. S. Polycarp’s
Prayer at his Martyrdom, p. 620, ed. Jacobson, and Clem. Rom.
i. § 33, pp. 119, 120.
25. ὁ---οἰτών] A, B, E read ὁ τοῦ πατρὸς ἡμῶν διὰ Πνεύματος
ἁγίου στόματος Δαβὶδ παιδός σου εἰπών. D has bs διὰ Πνεύματος
ἁγίου διὰ τοῦ στόματος λαλήσας Δαβὶδ παιδός σου, and Iren.
“q per Spiritum Sanctum ore David patris nostri pueri tui
dixisti,”,—which may suggest what appears to be the true reading,
ὁ διὰ Πνεύματος ἁγίου διὰ στόματος Δαβὶδ, τοῦ πατρὸς ἡμῶν,
παιδός σον εἰπών.
25, 26. ἵνα τί--- αὑτοῦ) verbatim from the LXX. Ps. ii. 1, 2,
ἔθνη (the Gentiles), and λαοὶ (the Tribes of the Jews collected at
the Passover and the Crucifixion), have no article here: they
have none in the Hebrew.
25. ἐφρύαξαν) properly said of horses, and their fremitus or
snorting. (Ammon., Suidas, Valck.) The Gentile world was
typified by the untamed colt ridden by Christ. Matt. xxi. 2.
The word φρυάσσω is used by the LXX for the Hebrew
On, strepuit cum furore, tumultuatuse est, and φρύαγμα is
used for jk, superbia, εἰαέϊο.--- φρυάσσεται = γαυριᾷ. (Heaych.)
It expresses, therefore, rage and pride.
27. σ. γὰρ ἐπ᾽ ἀληθείας] for in very deed. See x. 34. Luke
iv. 25.
= ἐν τῇ πόλει ταὐύτῃΒ,Ἠ Omitted by Elz., but found in A, B,
,
| — παῖδα) servant. See note on iii. 13. At the same time
(see Matt. xii. 18), there seems to be a happy accommodation in
the word παῖς to a secondary sense, that of Son; especially in
this passage, with reference to Ps. ii. 7. 12, “Thou art My Son;
kiss the Son.”
28. ποιῆσαι ὅσα--- γενέσθαι) γενέσθαι not πεποιῆσθαι. God
decreed the salvation of the World by Christ, but He did not
command or approve the means by which that consummation
was brought about. But He showed His infinite power and
wisdom by eliciting the good from the worst evil, and by
making Satan himself, the Arch-Enemy of God and men, to be an
instrument in advancing God’s glory and the Salvation of Man-
kind. Cp. S. Leo (Serm. xvi. de Passione Christi, p. 142), who
says—Did the sin of those who killed Christ arise from the
Counsel of God? No—we must not so deem of divine Justice.
Very different and altogether con was that which was fore-
known in the malice of the Jews, and that which was fore-ordained
in the Passion of Christ. ‘‘Impias furentium manus non im-
misit in se Dominus, sed isit: nec preesciendo quid facien-
dum esset, coégit ut fieret; nec egit ut heec vellent, sed cessit ut
possent; et sic usus est occecate plebis insanid quomodo et
perfidid traditoris qaem ab immanitate concepti sceleris beneficiis
est revocare di ”’ &c. Besides (as §. Leo observes), “ Nec
ipsis interfectoribus suis misericordiam denegavit; sed impiorum
malum in bonum credentium commutavit.’’
Cp. Bp. Sanderson’s Lectures on Conscience, Lect. ii. 7,
“ Deus uéifur alieno malo if bonum, sed nunquam facif mslum ut
inde proveniat bonum; et omnind ‘cavendum est, ne ejusmodi
locutiones intelligantor ac si Deus malwm aliquod antecedenter
vellet, approbaret, aut eligeret, velut medium ex sui naturA con-
veniens ad alicujus boni finis consecutionem.” See above,
ii. 23.
In all discussions on this and other similar texts we must not
lose sight of certain great principles,
1. That God is the One Great First Cause.
2. That He wills that all should act according to the Law
which He has given them.
3. That it is His Will that Man’s will should be free. As
Aquinas says, 1™4 qu. 83, Art. 1 ad 3.
“‘Non hoc est de necessitate libertatis, quod sit prima causa
sui ad quod liberum est; sicut nec ad hoc quod aliquid sit causa
alterius requiritur, quod sit prima causa ejus. Deus igitur est
prima causa movens, et causas et voluntarias; et sicut
naturalibes causis movendo, eis non sufert quin actus earum sint
naturales, ita movendo causas voluntarias, non aufert quin actiones
earum sint voluntarise. Sed potius hoc in eis facit, operatur enim
in unoquoque secundum ejus proprietatem.”
80. ἴασιν--- Ἰησοῦ] Seemingly a paronomasia. The Greek
and Latin Fathers gladly availed themselves of the resemblance in
sound between Ἰησοῦς and ἴασις (e.g. Cyril, Catech. x. Cp.
Bp. Pearson on the Creed, Art. ii. p. 180), as they did of that
between πάσχα and πάσχω. See Matt. xxvi. 2, And indeed
these allusions do not seem to be despised by Holy Scripture
iteelf. Cp. Luke xxii. 15.
Below, in chap. ix. 34, we have the a Ea Aivéa, larval
ce Ἰησοῦς, perhaps the very words uttered by St. Peter, who may
have had a special satisfaction in combining them together, as
having felt the healing comfort of his Saviour’s love after his own
fall. And the writer of the Acta, ‘the beloved Physician,’ may
also have felt peculiar pleasure in connecting the name of Jesus
with his own healing art, and in fixing on the memories of his
Greek readers, by a happy play of words, the gracious assurance
that Jesus is the true Physician both of body and soul. :
Again, in x. 38 we read, Ἰησοῦς bs διῆλθεν, ἰώμενος
πάντας.
81. τοῦ dy. Πν.] So A, Β, D.—Elz. Πνεύματος ἁγίου.
82. See Bp. Sanderson’s Sermon on Romans xv. 5, vol. i.
p- 197, for an application of this text to the doctrine of Christian
Unity.
— ἅπαντα κοινά] See ii. 44. They regarded themselves as
one family, with one heart and one soul, with common needs and
common joys and common sufferings. This is the perfection of
that Unity in His Church for which Christ prayed (John xvii. 21),
and it showed as in ἃ what all should aim to realize in
spirit, though in this world it be not possible to exemplify it
in the letter, as the history of the primitive Church itself shows,
for even John the Apostle of Love had a house to offer to the
Blessed Mary, and the Apostolic Epistles abound with precepts
of almsgiving. And this unity of the primitive Church at Jera-
| salem is like a vision and foretaste of that perfect Love which will
be the Life of the Church glorified in the heavenly Sion.
83. ἀπεδίδου») were rendering (Matt. xxii. 21) their appointed
ACTS IV. 34—37. V. 1—4.
ἀναστάσεως τοῦ Κυρίου ᾿Ιησοῦ' χάρις te μεγάλη ἦν ἐπὶ πάντας αὐτούς.
3. οὐδὲ γὰρ ἐνδεής τις ὑπῆρχεν ἐν αὐτοῖς: ὅσοι γὰρ κτήτορες χωρίων ἢ οἰκιῶν
x ver. 87.
ch. 5. 2.
ych. 2.4. &6. 1.
εἶχεν.
ὑπῆρχον, πωλοῦντες ἔφερον τὰς τιμὰς τῶν πιπρασκομένων, 85." καὶ ἐτίθουν
παρὰ τοὺς πόδας τῶν ἀποστόλων" " διεδίδοτο δὲ ἑκάστῳ καθότι ἄν τις χρείαν
36 ἸΙωσὴφ δὲ ὁ ἐπικληθεὶς Βαρνάβας ἀπὸ τῶν ἀποστόλων, 6 ἐστι μεθερμη-
νευόμενον Υἱὸς παρακλήσεως, Aevirns, Κύπριος τῷ γένει, 51 ὑπάρχοντος αὐτῷ
ἀγροῦ, πωλήσας ἤνεγκε τὸ χρῆμα, καὶ ἔθηκε παρὰ τοὺς πόδας τῶν ἀποστόλων.
V. 1’ Ανὴρ δέ τις ᾿Ανανίας ὀνόματι, σὺν Σαπφείρῃ τῇ γυναικὶ αὐτοῦ, ἐπώλησε
ach. 4. 84, 37.
b Luke 22. 8.
& ver. 4, 9.
ce Num. 30. 2.
Deut. 23. 21.
Eccles. 5. 4.
aA 2 a \ 2 ¢ > A ~ Lal ιὸ ,ὔ Ν led a 3 A
κτῆμα, 3." καὶ ἐνοσφίσατο ἀπὸ τῆς τιμῆς, συνειδυίας Kal τῆς γνναικὸς αὐτοῦ,
καὶ ἐνέγκας μέρος τι παρὰ τοὺς πόδας τῶν ἀποστόλων ἔθηκεν. ὃ." Εἶπε δὲ
Πέτρος, ᾿Ανανία, διατί ἐπλήρωσεν ὁ Σατανᾶς τὴν καρδίαν σον ψεύσασθαί σε
ΝΥ A ΝΥ ν δε 4 28 a a a , 4 2 8
τὸ Πνεῦμα τὸ ἅγιον, καὶ “νοσφίσασθαι ἀπὸ τῆς τιμῆς TOU χωρίου ; * Οὐχὶ
84. κτήτορες χωρίων ἣ οἰκιῶν] They gave the price of their
lands and houses—not the lands and houses themselves. Perhaps
there was a reason for this— in the commission of Christ to
the Apostles to go forth “into all the world,” and ly in the
knowledge derived from the prophecies of Christ, that wars and
public commotions were about to arise in Judea, and from a
feeling that it was their duty to wean their affections from the
things of the earthly Canaan, and to fix them on those of their
heavenly inheritance. The zeal of the primitive Church is happily
described by Arator, v. 389:
“—— tarba perennem
Portatara crucem Dominumque secuta fidelem
Sprevit agros, habitura polos; heec nempe facultas
Fortior est de parte magis conquirere totum,
Et queestum per damna sequi.”’
85. πόδας τῶν ἀποστόλων] At the feet. Cp.v.2. Among
the Jews sitting was the attitude of teaching; and the Apostles
are thus represented as sitting in the chair of teaching, as the
instructors of the Church. Cp. xxii. 3, παρὰ τ. πόδας Γαμαλιήλ.
Mat. xxiii. 2, ἐπὶ τῆς Μωσέως καθέδρας, x.7.A., and Luke ii. 46.
In giving to the Apostles they gave to Christ, thus fulfilling
the prophecy of Psalm cx. 3. (Mede.) What a striking contrast
to the case of Judas in Matt. xxvii. 3—10!
36. Ἰωσήφ] So A, B, Ὁ, Ε.---Ἰωσῆς, Elz.
— BaprdBas—Tibs wapaxAfcews] The sense in which wapd-
κλησις is here used is explained below, xi. 23, --
παρεκάλει πάντας τ. τ. τ. x. προσμένειν τῷ Κυρίῳ. He was
the Son of Exhortation (on this Ποῦτονν use of Υἱὸς, see on Matt.
ix. 15), and therefore his name is derived from 7x0} Ἢ, jilius
prophelia. Cp. xiii. 1.
It is also added there, where Barnabas is called a Prophet,
that this name which is here rendered Tids παρακλήσεως was
given him by the Apostles, probably at his baptism, soon after
the descent of the Holy Ghost, when he was received into the
Church of Christ. Perbaps also the word παράκλησις was adopted
to mark his mission from the Paraclete ; for it is said that he
was a good man full of the Holy Ghost (xi. 24).
This may suggest the question whether new names, ὀνόματα
καινὰ (cp. Rev. ii. 17; iii. 12), were not commonly given at
Baptism to those who were received into the Church; and
whether the word ὀνομάτων msy not therefore be used (Acts
i. 15) with special significance for members of the Church,—
“Christian or baptismal Names.”
Bp. Pearson here says: “Quando hic Josephus primim
fidem Christi amplexus, non docent Sacre Litere. Veteres autem
eum unum ex LXX discipulis fuisse tradunt. Clemens Aleran-
drinus (Strom. lib. ii. c. 20), οὔ μοι δεῖ πλειόνων λόγων wapa-
θεμένῳ μάρτυν τὸν ἀποστολικὸν BapydBay ὁ δὲ τῆς ἑβδομήκοντα
ἦν, καὶ συνεργὸς τοῦ Παύλου. Quod οἱ in imo Hypoty-
poseon, primo eum tradidisse testatur Eusebius (Hist. Eccles.
ii, 1, unde et ipse i. 12), τῶν δὲ ἑβδομήκοντα μαθητῶν
κατάλογος μὲν οὐδεὶς οὐδαμῇ φέρεται" λέγεταί γε μὴν εἷς αὐτῶν
γεγονέναι.
‘Sub bujus nomine extat Epistola tum Grecé tum Latiné
ex MSS. eruta. Sed neque Greeca neque Latina integra sunt.
Apparet autem hanc epistolam eandem esse quam veteres in
manibus habuerunt. Multa enim ex illa citant Ctemene Alezan-
drinus, Origenes, et Autor Constit. Apostolicarum, Eusebius eam
inter Apocrypha numerat; Nicephorus, inter eas scripturas
que ἀντιλέγονται.
“5. Hieron in Catalogo: ‘ Barnabas Cyprius, qui et Joseph
Levites, cum Paulo gentium Apostolus constitutus, unam ad
eedificationem Ecclesis pertinentem epistolam composuit, —
inter Apocryphas Scripturas legitur.’ Et rursus in cap. xiii.
Ezekiel: ‘ Vitulum autem qui pro nobis immolatus est, et multa
Scripturarum loca, et preecipuc Barnabe Epistola, que habetur
inter Scripturas Apocryphas, nominat.’ Nemo certe fuit qui hanc
epistolam Barnabee non tribuerit, neque in ea quidquam apparet
quod eam statem non ferat.” Cp. Pearson, Vind.
pp. 128, 186, 195, 585; Tillemont, Mémoires, i. p. 174 and
p. 298; and Hefele, Pate. Apost. p. 1.
86, 37. Λευΐτης---ὑπάρχοντος αὐτῷ ἀγροῦ] Cp. Numb.
xviii. 20 with Numb. xxxv. 1—8. Jerem. xxrxii. 17. The case of
Barnabas is mentioned here separately as a peculiar one: he was
a Levite, and so connected with the Jewish Hierarchy, and
entitled to receive tithe. The sacrifices therefore that he made in
embracing Christianity, and in contributing to the needs of his
fellow Christians, were more than ordinary, and gained for him
justly the title which he bore. Besides, Aie deference to the
Apostolic office is an intimation that the ministry of the Levitical
Priesthood was now “ready to vanish away’’ (Heb. viii. 13), and
that the Apostles and their successors in the Christian Church
were henceforth to be regarded as the true Priests of the Israel of
God. His submission was blessed by God, when he himself
became an Apostle (xiii.2). And thus in bis person the Levitical
priesthood passed by a spiritual transition into the Christian
Church.
Cu. V. 1. ᾿Ανανίας ὀνόματι, σὺν Σαπφείρῃ τῇ γυναικῆ As
Adam with Eve his wife at the beginning.—“ The woman is not
without the man, nor the man without the woman” (1 Cor. xi.
11) in punishment for sin, or in blessing for obedience.
2. ἐνοσφίσατο] Something more than ‘kept back part of,’—it
signifies embezzled, purloined (see Tit. ii. 10), ἔκλεψεν (Gloss.
Albert.), robbed another of what was his property ; and here the
Person defrauded is God. The offerings made were made to God,
and He Who was despoiled was God. See νυ. 3.
It is observable, the same word had been used by the LXX
to describe the sin of Achan, Josh. vii. 1, ἀνοσφίσατο ἀπὸ τοῦ
ἀναθέματος, which was a sin of sacrilege.
Similarly, the sin of which Ananias was guilty was sacrilege,
and so Augustine considers it: ‘‘ Detraxit de pecunié quam
voverat Deo’’ (Serm. 148), and Ammonius (in Caten. p. 85)
calls it ἱεροσυλία, and so Chrys. here (Hom. xii.), and S. Jerome
(Ep. 8), and Gicumen. here, and others. Cp. Mede’s learned and
instructive Essay on this narrative (Works, Book i. Dis. xxvii.
p. 115), and Lord Clarendon “ On Sacrilege”’ (Tracts, pp. 211—
217, in Christian Institutes, iii. p. 405).
The substance of the comments above cited may be earnestly
commended in connexion with the awful history recorded in this
chapter, to the consideration of those who have been, or
may be, tempted to be guilty of a like sin, by robbing God in
“ tithes and offerings’? (Mal. iii. 8), or in the matter of Church
Rates. (See on Matt. xvii. 27.)
8. εἶπε δὲ Πέτρος, ᾿Ανανία---χωρίου]͵ Thus showing that he
(Peter) was enabled by the Holy Ghost to discern the spirits of
men. (See above, iti. 4.)
— ψεύσασθαί σε τὸ Πνεῦμα] ’ fraude fallere’ (Rosenm.) ; ‘cam
accusativo (Deut. xxxiii. 29. Ps. Ixvi. 3. Job vi. 10; viii. 18),
aliquantd plus notat quam cum dativo’ (Bengel). Why hast
thou itted Satan to enter thy heart, and to tempt thee
to endeavour to defraud the Holy Ghost, Who is in
us
Apostles, and to Whom thou liest in lying to us; and to
ἕ
ACTS V. 5—11. 23
μένον σοὶ ἔμενε; καὶ πραθὲν ἐν τῇ σῇ ἐξουσίᾳ ὑπῆρχε; Τί ὅτι ἔθου ἐν τῇ
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δὲ ὁ ᾿Ανανίας τοὺς λόγους τούτους πεσὼν ἐξέψυξε' “Kai ἐγένετο φόβος μέγας ¢ »ε-«.».
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Πέτρος εἶπε πρὸς αὐτήν, Τί ὅτι " συνεφωνήθη
ὑμῖν πειράσαι τὸ Πνεῦμα Κυρίου ; 3.5.3.
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3 Lal
αὑτῆς.
AY 2 ’ A
TOUS GKOVOVYTAS TAUTA.
Καὶ ἐγένετο φόβος μέγας ἐφ᾽ ὅλην τὴν ἐκκλησίαν, καὶ ἐπὶ πάντας τ". 3.45.
loin a part of the purchase-money of the possession dedicated
by thee to God?
4. οὐχὶ μένον] ‘We did not covet thy money.’ ‘Si nolles
vendere, quis te cogeret ? Si velles offerre dimidium, quis exigeret
totum ?’’ (8. Aug. Serm. cxlviii.)
— τί ὅτι) ‘What is the reason that?’ Cp. συ. 9, and Luke ii.
49.
— οὐκ ἐψεύσω ἀνθρώποι] Thou hast not told a lie to us, but
to God, Whom thou hast endeavoured to defraud; thou hast not
lied to us, but to the Holy Ghost in us; Θεὸς οὖν τὸ πνεῦμα,
Caten. p. 85. Cp. Greg. Nyss. Orat. de Filio et Spirita Sancto.
Jerom. in Isa. lxiii. Ambrose, de Spir. Sancto, iii. c. 10, cited by
Lorinus and A Lapide here, and Athanas. (de Incarn. p. 704).
Greg. Naz. (p. 576), and By. Pearson on the Creed (Art. viii.
p- 480), who says, ‘‘ As certainly as the Apostles were men, 80
certainly was the Holy Ghost, in the esteem of St. Peter, God.”
6. πεσὼν ἐξέψυξε] It is not said that St. Peter pronounced
any sentence or imprecation upon Ananias (see Anonym. in
Caten. p. 86, and 8. Jerome’s reply, Ep. 97, to the objections
of Porphyry, who abused this Scripture as an occasion for
charging the Apostle with cruelty), but that “he fell down and
died.” Almighty God was pleased to execute judgment without
any human intervention. As Aug. says, ‘“ Spiritus Sanctus
mendacem sic punivit.’’” God thus punished robbery of Himself—
Sacrilege. Porphyry's allegation (as Theophy!. observes) is an
accusation against the Holy Ghost.
It is much to be regretted, that some Romish Divines, in
their desire to claim the temporal sword for St. Peter, and for the
Roman See, have given credit and currency to the objection of
Porphyry. See note on Luke ix. 54, and cp. below, xiii. 11, the
case of Elymas.
4 Lapide here is an honourable ion: “ Fuit mors
Ananiz plaga ἃ Deo inflicta. . Vox Petri fuit tantim occasio et
causa instrumentalis occisionis, eaque non physica sed moralis.”
Bp. Pearson observes on this point, ‘“Crudelem in hac
peena 8. Petram fuisse clamabat Porphyrius, unde Veteres sepe
eam excusant.
“5. Hieron. Ep. 97, p. 792, ‘Apostolus Petrus nequaquam
imprecatur iis mortem, ut stultus Porphyrius calumniatur; sed
Dei judicium prophetico spiritu annunciat, ut poena duorum ho-
winum sit doctrina multorum.’
“Ita 8. Augustin. contra Parmenianum, lib. iii.c. 1. Cas-
sian. et Isidor. Pelusiota et ante ipsam Porphyrii objectionem
Origenee (Comment. in Matthreum, tom. xv. ὃ 15), οὐ Πέτρον
γε νομιστέον ἀνῃρηκέναι τὸν ᾿Ανανίαν, ἀλλ᾽ ἐκεῖνος οὐκ ἤνεγκε τὸν
ἔλεγχον, καθικομένων τῶν λόγων Πέτρου τῆς ψυχῆς αὐτοῦ, βασα-
γιζόμενος τοσοῦτον ὥστε καὶ ἐκψῦξαι.""
God also showed by this signal visitation that the Holy
Spirit was indeed in St. Peter and the Apostles, and had enabled
them to read the heart of Ananias, and to reveal his secret deeds ;
and so He established their authority in the eyes of the Church.
If the artifice of Ananias and Sapphira had been successful, and
had become known, then it would have been imagined that the
Apostles had been guilty of falsehood and hypocrisy in claiming
divine inspiration for themselves, and that our Lord’s promise to
them had failed (John xvi. 13), and so the foundations of the
Church hye been reads nlgation of God's la
It is οἱ le, that at the first ion o 8 laws,
any breach of them has been Geasrally γα νμρὰ tn κα ἀχοαὶ and
awful manner, for the sake of example and prevention of sin. So
it was now in the case of Ananias on the first effusion of the Holy
Spirit, and at the first preaching of the Gospel, “non crudelitate
sententie sed correctionis exemplo,” says St. Jerome, Ep. 97.
(Cp. 5. Aug. c. Parmen. iii. 1, and Origen in Matth. Tract 8.) So
it was in the case of Uzzah touching the ark when about to be
placed on Mount Zion. (2 Sam. vi. 6—12.) So it was in the
case of the man who gathered sticks on the Sabbath Day, at the
first publication of the Decalogue. (Numb. xv. 32—36.) So,
above all, it had been at the beginning, in the case of Adam and
Eve.
Almighty God speaks audibly in His judgments upon sin
once for all. He intervenes visibly in mercy, in order to prevent
other transgressions, and so to save men’s souls from sin and
death. And having once spoken He holds His peace. He leaves
these awful judgments—more awful because single—to be tests of
men’s faith, attention, and obedience; and for the most part He
reserves subsequent transgressions for the Universal Judgment of
the Great Day, of which these primary judgments have been a re-
hearsal, an earnest, and a warning. (See Chrys. here and Cas-
sian.) Especially let the awfal denunciations of Holy Scripture
on the Pee punishment of liars be remembered here. (Rev.
xxi. 8, 27.
Whether Ananias and Sapphira repented in the hour of
death, and whether they incurred death efernal as well as tem-
poral by their sin (see Aug. 1. c.), would be presumptuous to
inquire. The mysteries of Divine Judgment are inscrutable.
Here is an exercise of humility. This we know, that there will be
degrees of punishment and happiness in another world, and that
“ every one will.be equitably dealt with.” (Cp. Butler.) “‘ Shall
not the Judge of all the earth do right?” (Gen. xviii. 25.)
6. of νεώτεροι] called of νεανίσκοι in ν. 20, perbare having an
office in the Church. Cp. Blunt, p. 47. The word ony) =
νεανίσκοι, is used for the military attendants of Abraham, Gen.
xiv. 24.
— ἔθαψαν) Cp. v. 10, where it is said that Sapphira was
buried by the side of her husband.
Why is it mentioned that they were buried 7
(1) To show that they were really dead, and to anticipate
an objection which scepticism would suggest that they only fell
down in a swoon.
(2) To show that there was no feeling of personal vindictive-
ness on the part of the Apostles or the Church. A ting
spirit in later times has mangled the dead body of those it has
charged with heresy. It has even exhumed their bones (e. g.
Wickliffe’s) sleeping in the grave, and scattered them to the
inds and waves. But Primitive Christianity warred not with
the dead; it wound up the bodies even of Ananias and Sapphira
in a funeral sheet, and committed them to a decent grave.
(3) On the Christian duty of burying the dead, see below,
viii. 2.
9. of πόδε] On this Hebraism, see Luke ix. 53. The Spirit
in Peter hears the sound of their feet. St. Peter had read the
heart of Ananias: he now foretells the futwre concerning Sap-
phira. In neither case does he execute j ent; but in both
cases he shows that he is inapired by the Holy Ghost, and that
his authority is ratified by God. Seo on συ. 5.
11. ἐκκλησίαν] Hebr. τῷ (whence Gr. καλέω, κλητοὶ, English
call. See on Matt. xvi. 18). Here the Church of Christ is repre-
sented as already founded. Cp. above on ii. 47. Our Lord had
spoken of His Church prophetically, and had used a word which
St. Matthew represents Ἐκκλησία to designate it (Matt.
xvi. 18; xviii. 17). But it is not till after the day of Pentecost
and the events recorded in the first four chapters of the Acta that
the word appears to have been used to designate the Christian
24 ACTS V. 12—20.
ΤΩΝ 28 Διὰ δὲ τῶν χειρῶν τῶν ἀποστόλων ἐγίνετο σημεῖα καὶ τέρατα πολλὰ
ἐν τῷ dag καὶ ἦσαν ὁμοθυμαδὸν ἅπαντες ἐν τῇ στοᾷ Σολομῶνος: 13 τῶν δὲ
λοιπῶν οὐδεὶς ἐτόλμα κολλᾶσθαι αὐτοῖς, add’ ἐμεγάλυνεν αὐτοὺς ὁ ads
neb2.4. 14D μᾶλλον δὲ προσετίθεντο πιστεύοντες τῷ Κυρίῳ, πλήθη ἀνδρῶν τε καὶ
in. γυναικῶν" ᾿5' ὦστε κατὰ τὰς πλατείας ἐκφέρειν τοὺς ἀσθενεῖς, καὶ τιθέναι
ἐπὶ κλινῶν καὶ κραβάττων, ἵνα ἐρχομένου Πέτρου κἂν ἡ σκιὰ ἐπισκιάσῃ τινὶ
αὐτῶν. 16 Συνήρχετο δὲ καὶ τὸ πλῆθος τῶν πέριξ πόλεων εἰς “Ἱερουσαλὴμ,
φέροντες ἀσθενεῖς καὶ ὀχλουμένους ὑπὸ πνευμάτων ἀκαθάρτων' οἵτινες ἐθερα-
πεύοντο ἅπαντες.
Χ οἱ. 4.1. 8.3.6. Π ΚΥΔναστὰς δὲ ὁ ἀρχιερεὺς καὶ πάντες οἱ σὺν αὐτῷ, ἡ οὖσα αἵρεσις τῶν
Σαδδουκαίων, ἐπλήσθησαν ζήλον, 18 καὶ ἐπέβαλον τὰς χεῖρας ἐπὶ τοὺς ἀπο-
ΠΝ στόλους, καὶ ἔθεντο αὐτοὺς ἐν τηρήσει δημοσίᾳ. '"Ayyedos δὲ Κυρίου διὰ
mJohn6.68. τῆς νυκτὸς ἤνοιξε τὰς θύρας τῆς φυλακῆς, ἐξαγαγών τε αὐτοὺς ἔἶπε, ἢ “ Πορεύ-
Society then founded and constituted. Before that time we hear 16. πνευμάτων ἀκαθάρτων͵ἢ Another remarkable testimony
of ὀνόματα and ἀδελφοὶ (i. 15), of πιστεύοντες (ii. 44; iv. 4).
Cp. notes below, vi. 3; xi. 26. But henceforth the word
ἐκκλησία is of frequent occurrence, viii. 1.3; ix. 31. αἱ ἐκκλη-
ofat, xi. 22; xii. 1, ἄς.
12. στοᾷ Σολομῶνος] See above on iii. 2. The recollection
of our Lord’s Discourse delivered there may have supplied a
special motive for resort thither. Cp. John x. 23.
18. λοιπῶν] rly. a temperate expression for the Rulers,
as contrasted with the Aads, as in v. 26, which was more
courageous in professing Christianity (see the next verse) than
their superiors, who had more to lose. So it had been with
to Christ. See John vii. 48. Cp. 1 Cor. i. 20. 1 Cor.
ii. 8. A change for the better takes place vi. 7.
On the sense of κολλᾶσθαι, to attach oneself and to cleave
to, see Luke xv. 15. Acts ix. 26; x. 28.
14. γυναικῶν] St. Luke is careful to mention the extension of
the privileges of the to Women. See above, i. 14, and
cp. dnivodmetory Note to St. Luke, p. 132.
15. κατὰ τὰς wA.] along the streets. Winer, § 49, p. 356.
— κραβάττων] So A, B, D, and other MSS., which seems to
be preferable to κραββάτων (Eiz.), for the first syllable in
‘grabatam’ is short. See Catull. x. 22.
— κἄν] at least. 2 Cor. xi. 16.
— Πέτρου 7 σκιά] From what is said in the verse following
it would appear most probable that cures actually ensued. The
act itself of bringing the sick and laying them in the streets
showed faith, and it might please God to bless such an act ina
special manner at that time, in order to give additional authority
to the doctrine preached by St. Peter and the Apostles; and
to show that they were in an extraordinary degree filled with the
Holy Ghost recently poured out upon them on the Day of Pen-
tecost.
There was no cause for fear lest the people should regard the
Apostles as sources of divine power, and not as channels; for
Peter and the rest took special care to obviate and remove any
such supposition. See iii. 13; xiv. 15. They assumed nothing
to themselves, and ascribed all their efficiency to Christ. Indeed,
these signs of a special outpouring of divine effluence were proofs
of Christ’s Ascension, and were manifestations of Hie glory.
They showed that He had received gifts to give to men; and
that He had sent what He promised. These miracles therefore
were confirmatory of the faith and courage of the Apostles. They
showed that though absent from them in person, Christ was
present in power (cp. Matt. xxviii. 20). Christ, when on earth,
had shed forth divine virtue on those who touched with faith the
hem of His garment (Matt. ix. 20; xiv. 36. Mark vi. 56. Luke
viii. 44). And now that He was glorified in heaven He works by
the shadow of Peter, and by handkerchiefs from the body of Paul
(Acts xix. 12). So (says Chrys.) He fulfils His own prophecy,
that they who should believe in Him when glorified should do
works than He had done on earth (John ziv. 12), and
shows that they who touch Him by faith in His Word and Sacra-
menta, duly ministered in His Charch, may receive divine virtue
from Him in their immortal souls.
Besides, the incident related in these two cases is a remark-
able proof of the reality of the miracles wrought by the Apostles.
Tne works done by them must have made 8 great impression to
have produced such a result. They were not done in a corner.
The sick were carried into the broad streets (πλατείας), and they
were brought from the neighbouring cities and were healed.
against the Sadducees, now assailing the Apostles.
(1) The Sadducees said that there is no Resurrection. (Matt.
xxii. 23.) Peter preached it, and proved his doctrine by miracles.
(2) They said there was “πὸ Angel.” (Acts xxiii. 8.) Peter
was delivered by one (υ. 19).
(3) They said there was no Spirit, Peter was inspired by the
Holy Spirit ; defeated the lie of Ananias, whose heart was filled
with the Evil Spirit (v. 3), and casts out unclean Spirits,
So mercifully did the Holy Ghost confute error and teach
the Truth. The following summary of some recent comments on
St. Luke’s narrative of the liberation of the Apostles, may serve
to show that the same Spirit which animated the Sadducees in
their persecution of the Apostles, is still actively at work in
endeavouring to invalidate the truth of the narrative which the
Holy Ghost has vouchsafed to the Church of their sufferings and
deliverances: ‘Der historische Bestand der wunderbaren Art
und Weise dieser Befreiung ist nicht zu ermitteln. Luk. berichtet
das Factum in sagenhafter Ausschmiickung ; jeder Versuch aber,
die Umstinde dieses Befreiungsactes auf einen bios natiirlichen
Hergang zuriickzuftihren (ein Blitzschlag, oder ein Erdbeben
habe die Thiir gedffnet, oder, wie Thiess, Eck, Eichhorn, Eckerm.
u. Heinrichs wollen, ein befreundeter Mensch, etwa der Gefan-
genwirter selbst oder ein beherzter Christ, habe den Kerker
auf ) alterirt die Tendenz und das Wesen des Textes.
S. Storr Opusc. 111. p. 186 f. Auffallend bleibt, dass in den
nachherigen Verhandlungen. V. 27 ff. nichts iiber diese Befreiung
und deren Thatbestand vorkommt. Daraus ergiebt sich die
Unvollstindigkeit des Berichts, nicht aber die Ungeschichtlichkeit
der Thatsache selbst (Baur, Zeller), welche, wenn sie eine
tendenzmissige Erfindung wire, gewiss auch im Verhére mit
angebracht worden wire. Auch die scheinbare Nutzlosigkeit der
Befreiung (denn die Apostel werden doch wieder festgenommen)
zeugt nicht gegen ihre Wirklichkeit, da sie, zur Festigung und
Erhebung des Glaubensmuthes der Apostel selbst gereichend,
schon hierin eine geniigende ethische Bestimmung hat; dahin-
gegen die Annahme, Christus habe durch seinen Engel dem San-
hedrin seine Machtlosigkeit darthun lassen wollen (Baumg.
p- 108), nur dann hinreichenden Grund hiitten, wenn der weitere
Bericht dahin lautete, dass die Richter hier wirklich das Eingreifen
himmlischer Macht in der Art der Befreiung erkannt hitten.
Lange apost. Zeitalt. II. 2, p. 68, fibrt die Erscheinung suf einen
visiondren Zustand zuriick; die Apostel seien befreit worden
‘im Zustande des Geniuslebens, des zweiten Bewusstseins.’ Das
ist eingelegt.” (Meyer, p. 107.)
11. ἡ οὖσα αἵρεσις τῶν Xad8ovxalwy] they who were the sect
of the Sadducees. On this use of ἡ οὖσα, see Kiihner, G. G.
429. (Meyer.) The Sadducees were attached to Annas, in per-
secuting the Apostles, by their prejudice against the doctrine of
the Resurrection. Ananias, High Priest, Son of
Annas, and brother-in-law of Caiaphas, was a Sadducee. Joseph.
Antiq. xx. 8: cf. Acts iv. 1; xxiii. 6.
18. δημοσία] The publie prison; and therefore the evidence
of the miracle of their release was more notorious. So the
malice of the Evil One is overruled for the glory of Christ.
19. ἄγγελος Kupfov] Lest it should be said that this was an
earthquake, or other natural phenomenon, St. Luke adds the
words which the Angel
Lest also it should be thought by themselves or others that
they either might not communicate with the officers of the
Temple, or were in antagonism to them, the Angel commands
them to go and preach there.
ACTS V. 21—34.
εσθε καὶ σταθέντες λαλεῖτε ἐν τῷ ἱερῷ τῷ λαῷ πάντα τὰ ῥήματα τῆς ζωῆς
ταύτης. 31 "᾿Ακούσαντες δὲ εἰσῆλθον ὑπὸ τὸν ὄρθρον εἰς τὸ ἱερὸν, καὶ ἐδί-
δασκον.
Παραγενόμενος δὲ ὁ ἀρχιερεὺς καὶ of σὺν αὐτῷ συνεκάλεσαν τὸ συνέδριον
καὶ πᾶσαν τὴν γερουσίαν τῶν υἱῶν ᾿Ισραὴλ, καὶ ἀπέστειλαν εἰς τὸ δεσμωτήριον
ἀχθῆναι αὐτούς. 3 Οἱ δὲ ὑπηρέται παραγενόμενοι οὐχ εὗρον αὐτοὺς ἐν τῇ
φυλακῇ" ἀναστρέψαντες δὲ ἀπήγγειλαν 33 λέγοντες, Ὅτι τὸ δεσμωτήριον εὗρο-
μεν κεκλεισμένον ἐν πάσῃ ἀσφαλείᾳ, καὶ τοὺς φύλακας ἑστῶτας πρὸ τῶν θυρῶν"
9 ,
ἀνοίξαντες δὲ ἔσω οὐδένα εὕρομεν. 33 “'ῆς δὲ ἤκουσαν τοὺς λόγους τούτους
ὅ τε ἱερεὺς καὶ 6 στρατηγὸς τοῦ ἱεροῦ καὶ οἱ ἀρχιερεῖς, διηπόρουν περὶ αὐτῶν,
τί ἂν γίνοιτο τοῦτο. ™ Παραγενόμενος δέ τις ἀπήγγειλεν αὐτοῖς, Ὅτι ἰδοὺ
οἱ ἄνδρες, obs ἔθεσθε ἐν τῇ φυλακῇ, εἰσὶν ἐν τῷ ἱερῷ ἑστῶτες καὶ διδάσκοντες
τὸν λαόν. “5 Τότε ἀπελθὼν ὁ στρατηγὸς σὺν τοῖς ὑπηρέταις ἤγαγεν αὐτοὺς,
οὐ μετὰ βίας, ἐφοβοῦντο γὰρ τὸν λαὸν ἵνα μὴ λιθασθῶσιν. 7 ᾽Αγαγόντες
AY lel
αὐτοὺς ἔστησαν ἐν τῷ συνεδρίῳ καὶ ἐπηρώτησεν αὐτοὺς ὁ ἀρχιερεὺς
ia > cal , lel
ϑ ρλέγων, Οὐ παραγγελίᾳ παρηγγείλαμεν ὑμῖν μὴ διδάσκειν ἐπὶ τῷ ὀνόματι
, ᾿ Ν id A λ' , ‘ e αλὴ A ὃ 18 a ea ‘ ,
τούτῳ ; καὶ ἰδοὺ, πεπληρώκατε τὴν ἹἹερουσαλὴμ τῆς διδαχῆς ὑμῶν, καὶ βού-
λεσθε ἐπαγαγεῖν ἐφ᾽ ἡμᾶς τὸ αἷμα τοῦ ἀνθρώπον τούτον. 39 "᾿Αποκριθεὶς δὲ
ὁ Πέτρος καὶ οἱ ἀπόστολοι εἶπον, Πειθαρχεῖν δεῖ Θεῷ μᾶλλον ἣ ἀνθρώποις.
0 0 Θεὸς τῶν πατέρων ἡμῶν ἤγειρεν ᾿Ιησοῦν, ὃν ὑμεῖς διεχειρίσασθε κρεμά-
25
nch. 4. 5, 6.
och. 4.1.
pch. 4. 18.
qch. 4. 19.
reh. 2. 34.
ἃ 8. 15.
σαντες ἐπὶ ξύλον"
ε 5 a a 2 A
ὁ Θεὸς τοῖς πειθαρχοῦσιν αὐτῷ.
53° Οἱ δὲ ἀκούσαντες διεπρίοντο, καὶ ἐβουλεύοντο ἀνελεῖν αὐτούς..
4 νῬΑναστὰς δέ τις ἐν τῷ συνεδρίῳ Φαρισαῖος, ὀνόματι Γαμαλιὴλ, νομοδι-
δ᾽ εγοῦτον ὁ Θεὸς ἀρχηγὸν καὶ σωτῆρα ὕψωσε τῇ δεξιᾷ
9 aA δ aA 4 as AY , » ε A 32 t ν ε “~ >
αὐτοῦ, δοῦναι μετάνοιαν τῷ ᾿Ισραὴλ καὶ ἄφεσιν ἁμαρτιῶν: 83" καὶ ἡμεῖς ἐσμεν
αὐτοῦ μάρτυρες τῶν ῥημάτων τούτων, καὶ τὸ Πνεῦμα δὲ τὸ ἅγιον, ὃ ἔδωκεν
8 Phil. 2. 9.
Heb. 2. 10.
Luke 24. 47.
τ John 15. 26, 27.
ch. 3. 4.
uch. 7. 54.
veh. 22. 3.
δάσκαλος, τίμιος παντὶ τῷ λαῷ, ἐκέλευσεν ἔξω βραχὺ τοὺς ἀποστόλους ποιῆσαι,
31. συνέδριον ---- γερουσίανἍ Concerning the συνέδριον, see
Acts iv. 5—7; xxii. 8; xxiii. 6, and on Matt. v. 22, and Winer,
R. W. B. ii. pp. 551, 552.
The γερουσία included πρεσβύτεροι (seo iv. 8; xxv. 15),
who were elected from each tribe, and were associated with the
seventy of the Sanhedrim. See Selden, Rosenm., and Kuinoel.
28. φύλακα:)] Εἰς. adds ἔξω, not in A, B, D, E.
— πρό] A, Β, D have ἐπὶ, which may be the true reading.
94. ὅ τε ἱερεύς] A, B, D, Vulg. and other Versions omit these
words, perhaps rightly; ὁ ἱερεὺς occurs no where else in N. T.
for ὁ ἀρχιερεύς. 3
— ὁ στρατηγὺς τοῦ ἱεροῦ) See Luke xxii. 52. Acts iv. 1.
28. παραγγελίᾳ παρηγγείλαμεν] Cp. on iv. 17, ἀπειλῇ ἀπει-
λησώμεθα.
- τῷ ὀνόματι τ.---τοῦ ἀνθρώπου τ.}] “This name,” “this
man,’”’ the Priests falter and stammer, and do not venture to
pronounce the Name of Christ.
It has been alleged (e.g. by Zeller. See above, v. 16) that
it is incredible that, after the miracle wrought for the deliverance of
the Apostles, the Sanhedrim should continue to persecutethem. And
thence an exception has been taken against the veracity of St. Luke.
This objection would invalidate the whole of the History of
the Gospel, and of the Old Testament also ;
For example, see the confession made by the Sanhedrim
(John xi. 47), ‘‘this man doeth many miracles,’ and yet they
who say this are conspiring to kill Him Who wrought them.
Consider also the stoning of St. Paul at Lystra (Acts xiv. 19),
after the miracle he had wrought there.
The solution of the question is to be found in the power of
Satan over the human mind when it resists the evidence of truth,
and is abandoned by the Holy Spirit, and left to itself.
Besides, from the dominion then exercised by Satan in the
world, and showing itself in lying wonders, the evidence from
miracles was not so potent as might be supposed. The miracles
of Christ and His Apostles were ascribed to the same agency as
showed itself in Magic, Witchcraft, and Sorcery, even among the
Heathen, and were confounded with their phenomena. (Cp.
Blunt Lectures, p. 126.) See the prophecies of Christ and the
Apostles as to the Latter Ds
Another reason has been suggested above, on iv. 2.
But why (it has been asked by Zeller) were the Apostles
delivered from prison, if on the next day they were to be arrested
and brought before the Sanhedrim? Was not the miracle in vain ?
No; it was a part of the evidence that God was pleased to
give to the Jews, and Lgmaren | to their Rulers, of the truth of
the Doctrine preached ss Rod postles. It was a probationary
exercise of their faith. ubtless, though some hardened their
hearts, others were persuaded. And so the work of sifting of
the Nation went on, till the wheat was made ready for the barn,
and the chaff for the fire. Cp. Baumgarten, i. p. 121.
— καὶ βούλεσθε] The language of alarm, as 8. BAYS,
‘Dost thou scourge ', and yet fear? Insult, and yet tremble?
Judge, and yet quake? So cowardly is sin.”
He had forgotten that all the people had said (Matt. xxvii.
25), “ His blood be upon us, and upon our children.” (Bede.)
80. ξύλου] Hebr. yp. Cp. x. 39. Gal. iii. 18.
81. ὕψωσε τῇ δεξιᾷ} You lifted Him up on the Cross (cp. Johniii.
14), God raised Him to His own Right Hand. Cp. above, ii. 38.
88. διεπρίοντο] ‘ dissecabantur’ (Vulg.), ‘tanquam serra’
πικρῶς ἐχαλέπαινον (Gloss. Alb.).
94. Γαμαλιήλ] The Master of St. Paul (Acts xxii. 3). Gama-
liel the elder, the grandson of the famous Hillel.
It is observable that Aree persons bearing this name, Gama-
liel, are mentioned in the Talmud, and all bear the name of
Rabban, a title given only to four other doctors in Jewish history,
and all were Presidents of the Council. (See Lightfoot and
Rosenm. Biscoe, p. 77.) :
These circumstances strengthen what will be said concerning
Theudas in the following note.
1 In Caten. here, p. 93, where for Σὺ βατίζειο καὶ od φοβῇ read Σὺ μαστίζειο (sco v. 40); the confusion arose from the similarity of
ἃ « in the MS.
Ba ot LPaar IL
37 Μετὰ τοῦτον ἀνέστη ᾿Ιούδας 6 Γαλιλαῖος, ἐν ταῖς ἡμέραις τῆς
26 ACTS V. 35—42. VI. 1.
% εἶπέ τε πρὸς αὐτούς, “Avdpes ᾿Ισραηλῖται, προσέχετε ἑαυτοῖς, ἐπὶ rdis ἀν-
θρώποις τούτοις τί μέλλετε πράσσειν. * Πρὸ γὰρ τούτων τῶν ἡμερῶν ἀνέστη
Θευδᾶς, λέγων εἶναί τινα ἑαυτὸν, ᾧ προσεκλίθη ἀνδρῶν ἀριθμὸς ὡς τετρα-
κοσίων: ὃς ἀνῃρέθη, καὶ πάντες ὅσοι ἐπείθοντο αὐτῷ διελύθησαν, καὶ ἐγένοντο
εἰς οὐδέν.
ἀπογραφῆς, καὶ ἀπέστησε λαὸν ἱκανὸν ὀπίσω αὐτοῦ! κἀκεῖνος ἀπώλετο, καὶ
wProv.21.30. πάντες ὅσοι ἐπείθοντο αὐτῷ διεσκορπίσθησαν. 85." Καὶ τὰ νῦν λέγω ὑμῖν,
Ina. 8. 10. s+ an eer , , S20 > 4 4 ᾿ ἀνθρώ
Μηδ, ἀπόστητε ἀπὸ τῶν ἀνθρώπων τούτων, καὶ ἐάσατε αὐτούς" ὅτι ἐὰν ἦ ἐξ ἀνθρώπων
ΣΈ δ. 5 ἡ βουλὴ αὕτη ἣ τὸ ἔργον τοῦτο, καταλυθήσεται: ὅ9 " εἰ δὲ ἐκ Θεοῦ ἐστιν, οὐ
4 a >? », Ν , ε a
δύνασθε καταλῦσαι αὐτό: μήποτε καὶ θεομάχοι εὑρεθῆτε.
" ych. 4. 18.
= Matt. 10. 17.
4
40 γἘπείσθησαν δὲ αὐτῷ, καὶ προσκαλεσάμενοι τοὺς ἀποστόλους, * Seipavres
παρήγγειλαν μὴ λαλεῖν ἐπὶ τῷ ὀνόματι τοῦ ᾿Ιησοῦ, καὶ ἀπέλυσαν αὐτούς.
a Matt. δ. 10—12.
1 εΟἱ μὲν οὖν ἐπορεύοντο χαίροντες ἀπὸ προσώπον τοῦ συνεδρίου, ὅτι ὑπὲρ
Rom. 5. 8.
Pais =» τοῦ ὀνόματος κατηξιώθησαν ἀτιμασθῆναι: 423 πᾶσάν τε ἡμέραν, " ἐν τῷ ἱερῷ
James 1. 2. ‘ 2 > 2 , . 2 , » a N
Vee 4is-1 καὶ κατ᾽ οἶκον, οὐκ ἐπαύοντο διδάσκοντες καὶ εὐαγγελιζόμενοι ᾿Ιησοῦν τὸν
im, 4. 2.
Χριστόν.
τα; VI. ! Ἔν δὲ ταῖς ἡμέραις ταύταις πληθυνόντων τῶν μαθητῶν, ἐγένετο γογγυ-
κι... σμὸς “τῶν Ἑλληνιστῶν πρὸς τοὺς ‘EBpaious, ὅτι παρεθεωροῦντο " ἐν τῇ δια-
80. @evdas] St. Luke has been charged with an historical
error here (by Eichhorn, Credner, De Wette, Meyer, and even
Neander), because it is related by Josephus (Antt. xx. 5. 1) that
an insurrection was headed by Theudas, in the reign of Claudius
and Procuratorship of Fadus, more than fen years after this
speech of Gamaliel.
On the plea of this supposed error, others (Baur and Zeller)
hare proceeded to deny the historical veracity of the speech of
iel altogether.
The inaccuracy would be more glaring,—if inaccuracy there
were,— because it is asserted by Gamaliel that the revolt of the
Theudas mentioned here by him was prior to “ the days of the
taxing,’’ which took place only about ten years after the Nativity
of Christ. (See on Luke ii. 2.)
In fact, if the allegation of inaccuracy were true, St. Luke
must have committed an anachronism of more than thirty years.
But there is no ground for such a surmise. The circum-
stances of the two cases are different: Theudas Aere has only
about 400 followers, who προσεκλίθησαν αὐτῷ---ἃ very gentle
expression—Theudas in Josephus πείθει τὸν πλεῖστον ὄχλον.
If the Pharisee Josephus is to be believed when he writes of
one Theudas, why should the Pharisee Gamaliel not be believed
when he speaks of another? The name Theudas was a common
Hebrew one (see Origen, c. Cels. i. 6, and Wetstein here), from
iryin, confessio. Two persons bearing that name are mentioned
by Lightfoot here (ii. p. 657). Indeed it is probably either the
same name as Thaddeus and Judas (see Lightfoot and cp.
Mintert in v.); or, if it is a Greek name, it is identical with
@cd8epos—s very common appellation. And if there were two
Apostles at the same time bearing the name of Judas, and two
also bearing the name of JoAn, and if there were at least three
5 of distinction, living nearly at the same time, bearing
the name of the speaker himself, Gamaliel—why should any one
be led, by the Critics above mentioned, to doubt the assertion,
reported by St. Luke, that, in an age when such impostors were
plentiful, there was more than one named Theudas within a space
of forty years? Such doubts as these, however, have their use.
They show, that there are many—of great reputation for critical
acumen—who are in love with scepticism, and who doubt for
doubting’s sake. Their doubts are, therefore, of less value. They
will have less weight with reasonable men. Thus Infidelity over-
leape itself, and confirms the Truth.
— λέγων εἶναί τινα ἑαυτόν) Some MSS. add μέγαν (20
also viii. 9) for λόγων εἶναι τὶς αὐτὸς μέγας. Very different
was the language of Ignatius (ad Ephes. iii.), ob διατάσσομαι
ὑμῖν ὡς Gy τις.
— προσεκλίθη] This reading is authorized—though not life-
ratim—by the best MSS., A, B, C, D, E, H, none of which have
προσεκολλήθη, the reading of Ε΄.
87. "lod8as ὁ Γαλιλαῖος, ἐν ταῖς ἡμέραις τῆς dwoypapis] Judas
is called here a Galilean, but Josephus (Ant. xviii. 1. 1) calls
him ἄνδρα Γανλανίτην. And if that were the only passage of
Josephus in which Judas was mentioned, St. Lake would, doubt-
less, have been charged with an inaccuracy here also by some.
Bat, fortunately, Judas is mentioned in ee na by Jo-
Pie ie ahaa called s Galilean (Joseph. Ant. xx. 5. 2.
B. J. ii. 8. 1).
Shelter, if Josephus had written more fully on the times
Feccoios Judas, doubtless he would have mentiened another
. Seev.36. In the present case, Gamaliel and St. Luke
are confirmed by Josephus (Ant. xviii. 1.1; xx. 5.2. B.J. ii.
9. 1), and St, Luke’s words “in the days of the taxing,” are
happily explained by the fact recorded by the Jewish Historian,
that, in the presidency of Quirinius, a.p. 6, when the Taxing,
which had been only an ἀπογραφὴ, or Enrolment of names or
Census at the time of the Nativity (see on Luke ii. 2), was fol-
lowed up by an ἀποτίμησις, or levying of im and rates in
money on the persons and property regis! Judas of Galilee
(as he is called here and by Josephus, Ant. xviii. 1. 6, and xx.
5.2), or Gaulanites (of Gamals, on 8.5. of the sea of Galilee), arose
in revolt, and said “the ἀποτίμησις brought with it manifest
slavery” on the people of God from a heathen power; and he
excited the people to rise in defence of their freedom and reli-
gion.
The words of Josephus (Ant. xviii. 1. 1) are, παρῆν Κυρήνιος eis
τὴν Ἰουδαίαν, προσθήκην τῇς Συρίας γενομένην, ἀποτιμησόμενος
αὑτῶν τὰς οὐσίας... of δὲ, καίπερ τὸ Kar’ ἀρχὰς ἐν δεινῷ
φέροντες τὴν ἐπὶ ταῖς ἀπογραφαῖς ἀκρόασιν ὑποκατέβησαν....
τ ἀπετίμων χρήματα. ᾿Ιούδας δὲ, Γαυλανίτης ἀνὴρ ...
ἠπείγετο ἐπ᾿ ἀποστάσει, κιτ.λ.
41. μὲν οὖν] A very frequent formula in the Acts of the
Apostles, with which the Author sums up what he has to say on
the topic in hand, and prepares his readera for a transition to
something else. See viii. 4; ix. $1; xi. 19; xv. 3; xvi. 5.
— ὑπὲρ τοῦ ὀνόματος] So A, B, C, D, and other MSS. Eis.
adds αὐτοῦ. A remarkable expression—‘‘in behalf of the ΝΑ ΜΕ."
. ὃ. 38. The Name of Jesus in the Acts of the Apostles is
what the Name of Jenovan is in the Old Testament. See ii.
pei fii, 6. 16; iv. 10. 12. 30. Cp. ἡ ὁδός, the Way, ix. 2;
. 9.
42. κατ᾽ οἶκον} in their private oratory. See above, on ii. 46.
— Ἰησοῦν τὸν Χριστόν] ‘ Jesus the Christ ;’ i. 6. they preached
Him as such.
Cu. Υ͂Ι. 1. γσγγυσμό:] An example of evil made an occasion
of good. The Church, guided by the Holy Spirit, grows by
danger and difficulty. (Chrye.) ‘ Ecclesiee proprium est, ut
vincat, cum leeditur.’ in. vii.
A prelude of Church-History
ACTS VI. 2—5.
27
κονίᾳ τῇ καθημερινῇ αἱ χῆραι αὐτῶν. 7 Προσκαλεσάμενοι δὲ οἱ δώδεκα τὸ
πλῆθος τῶν μαθητῶν εἶπον, Οὐκ ἀρεστόν ἐστιν ἡμᾶς καταλείψαντας τὸν λόγον
τοῦ Θεοῦ διακονεῖν τραπέζαις. ὃ ᾿Επισκέψασθε οὖν, ἀδελφοὶ, ἄνδρας ἐξ ὑμῶν
ε , ε SY , , ε», \ , Δ ,
μαρτυρουμένους ἑπτὰ, πλήρεις Πνεύματος ἁγίον καὶ σοφίας, obs καταστήσωμεν
ech. 16. 2.
1 Tim. 8. 7, 8, 10.
ἐπὶ τῆς χρείας ταύτης: “ἡμεῖς δὲ τῇ προσευχῇ καὶ τῇ διακονίᾳ τοῦ λόγον τι Tim. 4. 15.
προσκαρτερήσομεν. ὅ " Καὶ ἤρεσεν ὁ λόγος ἐνώπιον παντὸς τοῦ πλήθους" καὶ καὶ. 8. 5, 36.
ἐξελέξαντο Στέφανον, ἄνδρα " πλήρη πίστεως καὶ Πνεύματος ἁγίον, kat! Φίλυπ- κει. 1. 2.
‘ 4 ‘ , ν , \ a Υ ν ich. 8. 5, 26
πον, καὶ IIpoxopov, καὶ Νικάνορα, καὶ Τίμωνα, καὶ Παρμενᾶν, καὶ Νικόλαον 5 #!- 8.
Testament. See Grot. and Valck., and Glase., Phil. 8. p. 149,
and particularly Ligh{foot’s excellent note here (ii. pp. 658—662),
in which he oe numerous ‘tea of rivalries and jealousies
on the part οἱ Ἑβραῖοι, disparaging the Hellenistic language,
literature, and population. (Cp. John vii. 35, also Biscoe, pp. 85
--91.
ΠΕΣ tesa: some of the most learned Hellenistic
Jews (e. g. Philo) did not know Hebrew. Cp. Howson, i. pp. 47. 83.
— τοὺς ‘ESpalous] The Jews specially of Palestine, who spoke
the Syro-Chaldaic tongue, and read the Scriptures in Hebrew or
in Chaldaic paraphrases, and who claimed to themselves special
privileges on account of their Hebrew extraction. Cp. 2 Cor xi
22, ‘EBpatol εἰσι; κἀγώ. Phil. iii. 5, ‘EBpatos ἐξ βραίων.
2—6. προσκαλεσάμενοι of δώδεκα τὸ wAGO0s] A pattern of the
true principles of Church-Polity. The Twelve convene the πλῆθος,
or People, and propose what is to be done; the People approve
the proposal (Ὁ. 5), and elect seven persons, who are presented to
a erga and ordained by them. Cp. Hooker, Eccl. Polity,
I. vii. ϑ
— οἱ δώδεκα] The Twelve Apostles therefore were still at
Jerusalem. Cp. viii. 1.
2. οὐκ ἀρεστόν] “non est placitam” (Pagnin.), “non placet”’
(Rosenm.) ; the Apostles omit ἡμῖν in modesty. Cf. v. 5, ἤρεσεν,
and xii. 3, and John viii. 29.
— tpax€{ais] Not for money. ing (as Matt. xxi. 12.
Luke xix. 23), but public tables of the Church ; for εἶχον ἅπαντα
κοινά (ii. 44; iv. $2), at which the widows were fed. Cp. the
use of τράπεζα, Acta xvi. 34. 1 Cor. x. 21. The daily ministra-
tion did not consist in distributing money, but food.
It is probable that the Holy Eucharist was administered
at these daily repaste. See Bp. Pearson here, who ob-
serves that these τράπεζαι were partly common and also sacred :
“hoc est, in communi convictu sacramentum Eucharistise cele-
brabant.” -
8--Θ. ἐπισκέψασθε οὖν --- καὶ προσευξάμενοι ἐπέθηκαν αὐτοῖς
τὰς χεῖρα] Up to this time there were two Orders of Ministers
in the Charch,—axdoroAo: καὶ πρεσβύτεροι (see on Luke x. 1);
now, under the direction of the Holy Ghost, the Apostles institute
third—that of Deacons.
The institution of this Order arose from an occasion of 8
secular kind, though not altogether so; for the τράπεζαι were in
some sacred (see on v. 2); and, as By. Pearson here
observes, the office to which these seven were appointed was not
only ceconomical but ecclesiastical. They were chosen and or-
dained to a sacred function. Men full of the Holy Ghost and
wisdom were chosen (v. 3), and they were ordained with prayer
and laying on of hands of the Apostles (υ. 6); and having been
so chosen and ordained, they performed the sacred functions of
baptizing and preaching the Word (Acts viii. 36. 38), and they
are distinguished from the Apostles in that they could not admi-
nister Confirmation (viii. 14, 15). See also Dr. Whitby’s note
in the necessity of the Order of Deacons, as well as of
Bishops and Presbyters, to the due constitution of a Church,
S. Ignatius says, ad Trallianos 3, πάντες ἐντρεπέσθωσαν τοὺς
διακόνους... καὶ τὸν ἐπίσκοπον... τοὺς δὲ πρεσβυτέρους
χωρὶς τούτων ἐκκλησία ob καλεῖται.
These Seven are not here called by the name which the
Church in, and ever since, the time of the Apostles, has assigned
to the third Order of Ministers, viz. the name of Deacons.
But this is according to the ordinary manner of the writer of
the Acts of the Apostles. We do not hear of the imposition of
the word Ecclesia on the Society of believers (see above, ii. 47 ;
v. 11; and on the word χριστιᾳνοί, xi. 26). But the Society is
formed first, and then a name (not a new word, but one already
in use in the Greek language) is used in speaking of it.
So it was with all the three orders in the Church. First the
thing existed; there was no display made in giving it a name—
but a word is used to describe the thing, as already received and
practised in the Church. Α striking instance of this may be seen
in the first mention of πρεσβύτεροι, xi. 30, where we find that
they have been already installed, and were exercising authority in
the Church, before we have ever heard of their name.
So it is here. Seven men are appointed, and it is said, not
without some prophetic intimation of their future name, that
their office is διακον εἶν, (υ. 3) διακονεῖν τραπέζαις. The manner
of their election and ordination is carefully described ; their func-
tions and acts are recorded. And so the matter rests for a time.
But when we come to read the Epistles of St. Paul we find an
order of the Charch in well-defined existence, and with functions
fully recognized—and ‘hat Order is there called, by a name then
generally known, the Order of Deacone (Phil. i. 1. 1 Tim. iii.
8. 12), and that Order can be traced downwerd from those
Epistles through the writings of the early Fathers, e.g. Ignat.
Eph. 2, Mag. 2, Trall. 2, where he says that ‘ Deacons are not
merely ministers of food and drink, but servants of the Church of
God ;’’ Philad. init. and 10, 11; Polye. Phil.5; Mart. Ignat.3;
Justin M. poe ii. p. 92; Origen in Matt. xxi., who says, “ we
learn from the Acts of the Apostles that Deacons preside over
the Tables of the Church.’”’ Cp. Basil, ii. 306, περὶ διακόνων.
Jerome, ad Evangel. Epist. 101, p. 803; Tertullian, de fuga,
c. 11: 8. Cyprian, Ep. 65. See Bingham, Book ii. chap. xv.
and the remarks of Hughes, Dissert. Prouem. in Chrys. de Sacer-
dot. ᾿ς Lxxi.
Ὁ other time has ever been assigned for the appointment of
Deacons than the occasion which is described in this chapter, and
which has been from ancient times as the date of their
institution. See for example, S. Iren. i. 27, who calls Nicolas
one of the Seven “qui primi ad diacontum ab A is or-
dinati sunt.” As Bp. Pearson says here, “ ἀπὸ τοῦ διακονεῖν
dicti sunt διάκονοι, de quibus sepe in Epistolis Apostolicis legi-
mus; quorum offcium nullibi quam in hoc loco (Act. vi. 1)
legitur institutum. Ut autem hi septem viri Apostolis adjuncti
sunt in procurando ministerio quotidiano, ita in primitiva Ecclesia
Diaconi semper Episcopis Apostolorum successoribus adjuncti
sunt.
Accordingly the Caunca of ENGLAND, which declares that
“it is evident unto all men, diligently reading the Holy Scripture
and ancient Authors, that from the Apostles’ time there have
been these Orders in Christ’s Church,—Bishops, Priests, and
Deacons”’ (Preface to the Ordinal), says, in the heading of this
chapter in the Authorized Version, that ‘‘the Apostles appoint
the office of deaconship to seven chosen men, of whom Stephen,
a man fall of faith and of the Holy Ghost, is one;’”’ and in her
Office for the Ordering of Deacons she says, that ‘God did inspire
the Apostles to choose into the Order of Deacons the first martyr
St. Stephen with others;’’ and she appoints the beginning of
this chapter of the Acts to be read as an Epistle at the Ordering
of Deacons. Cp. Hooker, V. ixxviii. 5, and Bp. Andrewes,
Serm. iii. p. 66, οὐ Acts ii. 42, and Letter to De Moulin, p. 168.
8. érrd] Not that the number of Deacons was to be limited
to seven (cf. Euseb. vi. 43), but probably as being s sacred
number, and perhaps as indicating the completion of the Eccle-
siastical Orders ; and, with reference also to the Sevenfold gifts of
the Spirit (Iss. xi. 2).
δ. Στέφανον, ae The names here of the Seven are Hel-
lenistic, and show a deference to the desires and needs of the
Ἑλληνισταί (v. 1).
St. Ireneus (iii. 12) says that ‘Stephanus electus est ab
Apostolis primus Diaconus,” and S. Aug. (Serm. 300) observes
that St. Stephen is named first among the Deacons, “ Sicut inter
Apostolos Petrus "’—a significant intimation of Ais view of the
nature of St. Peter’s Primacy.
— Φίλιππον) The Evangelist, Acts xxi. 8. Cp. viii. 5, 6. 12.
26—40. Tillemont, ii. p. 30. 226.
The Acte of the two first-mentioned Deacons, Stephen and
Philip, are hereafter described in this book (chaps. vi., vii., and
viii.) as i of what was done by the Diaconate in
primitive times, and as an example to Deacons of all times; in
the same way as the Actes of the two Apostles, Peter and Paul,
are described in this Book as specimens and examples also.
— NixédAaos}] Holding the last mo in the catalogue, and
ACTS VI. 6—15. VII. 1.
-1% προσήλυτον ᾿Αντιοχέα, © * obs ἔστησαν ἐνώπιον τῶν ἀποστόλων’ καὶ προσευξ-
άμενοι ἐπέθηκαν αὐτοῖς τὰς χεῖρας.
ΤΊ Καὶ ὁ λόγος τοῦ Θεοῦ ηὔξανε, καὶ ἐπληθύνετο ὁ ἀριθμὸς τῶν μαθητῶν
1" Τότε ὑπέβαλον ἄνδρας λέγοντας, Ὅτι ἀκηκόαμεν αὐτοῦ
lech. 12. 24.
& 19. 20.
Youn 18 2 & “Ιερουσαλὴμ σφόδρα, πολύς τε ὄχλος τῶν ἱερέων ὑπήκονον τῇ πίστει.
8 Στέφανος δὲ πλήρης χάριτος καὶ δυνάμεως ἐποίει τέρατα καὶ σημεῖα μεγάλα
ἐν τῷ λαῷ. 9 ἀνέστησαν δέ τινες τῶν ἐκ τῆς συναγωγῆς τῆς λεγομένης
AiBeprivev καὶ Κυρηναίων καὶ ᾿Αλεξανδρέων, καὶ τῶν ἀπὸ Κιλικίας καὶ ᾿Ασίας,
τ ΚΟ 21.156, συζητοῦντες τῷ Στεφάνῳ: ™ καὶ οὐκ ἴσχνον ἀντιστῆναι τῇ σοφίᾳ καὶ τῷ
a 1 Kings 21. 10, πνεύματι ᾧ ἐλάλει.
Matt. 35. 50,0, λαλοῦντος ῥήματα βλάσφημα εἰς Μωῦσῆν καὶ τὸν Θεόν: |? συνεκίνησάν τε
τὸν λαὸν καὶ τοὺς πρεσβυτέρους καὶ τοὺς γραμματεῖς. Καὶ ἐπιστάντες συνήρ-
πᾶσαν αὐτὸν, καὶ ἤγαγον εἰς τὸ συνέδριον, 18 ἔστησάν τε μάρτυρας ψευδεῖς
λέγοντας, Ὃ ἄνθρωπος οὗτος οὐ παύεται ῥήματα λαλῶν κατὰ τοῦ τόπον τοῦ
och 35.8 ἁγίου καὶ τοῦ νόμον" |4 " ἀκηκόαμεν γὰρ αὐτοῦ λέγοντος, Ὅτι ᾿Ιησοῦς ὁ Ναζω-
patos οὗτος καταλύσει τὸν τόπον τοῦτον, καὶ ἀλλάξει τὰ ἔθη ἃ παρέδωκεν
ea M so A 15 N 3 ’ 3 28 9 ε a , ἐν fel
ἡμῖν Μωῦσῆς. ὃ Kai ἀτενίσαντες eis αὐτὸν ἅπαντες ot καθεζόμενοι ἐν τῷ
Ὁ Exod. 84.380, συνεδρίῳ ὃ εἶδον τὸ πρόσωπον αὐτοῦ ὡσεὶ πρόσωπον ἀγγέλον.
' VU. 1 Εἶπε δὲ ὁ ἀρχιερεὺς, εἰ ἄρα ταῦτα οὕτως ἔχει; Ὁ δὲ ἔφη, "Ανδρες
charged with heresy and licentiousness by 8. Ireneeus (i. 27),
8. Hippol. (Philosophumensa, p. 259), and by Tertullian, S.
Hilary, S. Jerome, and others. See Tillemont, Mémoires, ii. 20
and 223, and identified by them with the leader of the Nico-
laitans, Rev. ii. 6. 14, 15.
It has been supposed by some that the word Nicolattan in
the Apocalypse is only a Greek accommodation to the Hebrew
Balaam, 3773, from root 55}, dominatus eat, or v3, devoravit, and
op, populus. The charges against Nicolas have been denied by
Clem. Alex. Strom. iii. p. 436. Cp. Eused. iii. 29.
If they are true, then the case of the last in the list of the
Seven Deacons may nau similar instruction to that
ae last in the list of the Twelve Apostles. See on Matt.
x. 4.
— προσήλυτον] Hence it is clear that Proselytes as well as
born Jews were now admitted into the Church. It is probable
that St. Luke himself was also ‘a Proselyte of Antioch.”
On the providential dispensation traceable in the existence
of the class of Proselytes of the Gate, as ἃ preparatory provision
for the extension of the Gospel, see the excellent remarks in
By. Pearson's Concio, p. 32. :
6. ἐπέθηκαν a. τ. xeipas] ‘ Ordination” (says Ammon.) ‘is
accompanied with Prayer and Laying-on of hands, and so the
dignity of the Diaconate was given at the beginning; and this
custom is still observed.”
They were ordained with Prayer. Ordination consists in
this. The hand of him who ordains is laid upon the head of him
who is to be ordained; but the whole effect of the act is from
God. (Chrys.)
“ Precibus impositio manuum accedebat, more Judeorum
(Num. xxvii.23), ut demonstrarent δεικτικῶς pro quo precarentur,
et cui bona apprecarentur, et quem sisterent Deo. Hine fluxit ille
ritus, quem Greci χειροτονίαν, Latini Ordinationem vocant.
Quod enim hic fecerunt Apostoli, idem Episcopi postea, tum in
Presbyteris, tum in Diaconis, ordinandis.” (Rosenmiiller.)
7. ὁ λόγος ηὔξανε] Good elicited from evil. There had been
8 murmuring (ν. 1), but it was made the occasion of fresh growth
in the Church. Such is the History of the Church, guided by
the Holy Ghost. She derives strength from opposition. One of
the most instructive characteristics of the Acts of the Apostles is
its frequent record of the Victories achieved by her over evil
and from it.
— ὄχλος τῶν ἱερέων] The number of Priests who returned
from Babylon was 4289 (Ezra ii. 36); it would propably be
greater now. (Alford.)
8. xdprros] So A, B, D, and others. Elz. πίστεως.
9. AiBeprivey] The Talmadists reckon 480 different Syna-
at Jerusalem. Ligh{foot, i. p. 362; ii. p. 664.
St. Luke distinguishes the name of this Sy from the
following names which are geographical, by prefixing the words
τῆς λεγομένης. If the word Libertini bad been designed, as
some suppose, to deacribe the inhabitants of a country, he would
hardly have described them as he does. The Λιβερτῖνοι, libertini,
whre Jewish freedmen of Rome and Italy, Ῥωμαῖοι ἀπελενθερω-
θέντες (Chrys.), descendants of some who had been carried away
captive to Rome by Pompey. See Philo, legat. ad Caium, ii. p. 568,
who mentions many Jews inhabiting the Transtiberine region at
Rome; and adds that 'Ῥωμαῖοι ἦσαν of πλείους ἀπελευθερωθέντες.
Tacitus, Annal ii. 85, speaks of ‘‘ quatuor Millia /idertini generis,
aa superstitione infecta.” Cp. below, xviii. 2; xxviii.
17.
— Κυρηναίων καὶ ᾿Αλεξανδρέων)] A fourth part of the popula-
tion of consisted of Jews (Joseph. Antt. xiv. 7, 2; xvi.
6, 1), and three of the five districts of Alexandria were occupied
by them. Joseph. Ant. xiv. 7,2; xiv. 10.1; xix. 5, 2. ( Meyer.)
Perhaps we may explain the presence of these Hellenists at
Jerusalem at this time, by the supposition that it was now some
Festival,—perbaps the Passover,—when they came up to
erusalem; and when many of the Jews would in a more
excited state of zeal for the Law, and against the Gospel.
— τῶν ἀπὸ Κιλικίας] Perhaps Saul of Tarsus, in Cilicia
(xxi. 39; xxii. 3), was among them. Cp. Wieseler, p. 63.
— ᾿Ασίας] namely, Proconsular Asia or Lydia, and its neigh-
bourhood, of which Ephesus was the μητρόπολις. See above,
ii. 9.
12. els τὸ συνέδριον] The Sanhedrim, consisting of ἀρχιερεῖς,
πρεσβύτεροι, and γραμματεῖς, and usually assembled under the
presidency of the High Priest, sat in the conclave, or chamber
called ry (Gazith), on the south side of the Temple. Whether
it continued to sit there at this time is not certain. The members
of the Council were arranged in ἃ semicircle, the President occapy-
ing the seat in the middle point of the curve. See the authorities
in Winer, ii. p. 552. ᾿
18, 14. ὁ ἄνθρωπος οὗτο----Μωῦσῆς} A similar charge had been
made against Christ, Mark xiv. 56. 58. Cp. Matt. xxvi. 61.
John ii. 19. 21.
This accusation is the clue to the interpretation of St. Ste-
phen’s in the following Chapter.— Εἰς. adds βλάσφημα
after ῥήματα, but it is not in A, B, C, Ὁ.
— Μωῦσῆς] emphatic; and as such reserved for the last word
in the sentence.
15. πρόσωπον ἀγγέλου
Cu. VIL 1, 3. ὁ δὲ ἔφη] ῬΒΕΣΙΜΙΝΆΒΥ Nore on the Seventh
ter.
The Srexcu of 51. SterHen before the Jewish Sanhedrim
ACTS VI. 2.
29
ἀδελφοὶ καὶ πατέρες, ἀκούσατε. 2 Ὁ Θεὸς τῆς δόξης ὥφθη τῷ πατρὶ ἡμῶν
> A B BY μ᾿ 3 Lied M ‘4 Ν a aA ἈΝ 3 ex
ραὰμ, ὄντι ἐν τῇ Μεσοποταμίᾳ, πρὶν ἢ κατοικῆσαι αὐτὸν ἐν Χαῤῥὰν,
at Jerusalem, may be regarded as the first Christian “ Apologia
contra Judseos.””
On this Oration it may be premised,
First, that it cannot be understood unless it be regarded as
the language of the Hoty Guosr (see vi. 10; vii. 65), speaking
by the mouth of St. Stephen, and replying, not only to the words,
but aleo to the thonghés of his hearers. It is full of indirect and
allusive refutations of Error, and of similar assertions of Truth,
concerning Jesus Christ, Who is always present to the mind of
the speaker, though he does not once mention His Name, till at
length it bursts forth in his dying ejaculation, “Lorn Jesus,
Receive my spirit’’ (v. 59).
This speech is of inestimable value, as a divinely-inspired
Summary of the Old Testament History; and as a divinely-
inspired Commentary upon it; and as teaching the world, on the
authority of the Holy Ghost, how that History is to be read;
especially with regard to Christ and Christianity.
St. Stephen, the Hellenist and Deacon of the Christian
Church, is arraigned before the Jewish Sanhedrim, who would
have restrained God's favours to particular persone (viz. them-
selves and their own nation) and to s i place, viz. Jeru-
salem. They charged him with contempt of the Temple and
Law, which were confessedly of Divine Institution; and with
asserting that Jesus of Nazareth would destroy their Holy Place,
and ‘‘ change those customs’’ which Moses, the Lawgiver dele-
gated by God, had delivered to them (vi. 14). St. Luke dis-
tinctly says that these charges were false (see vi. 13); and St.
Stephen retorts them on his accusers.
The following is a ῬΑΒΑΡΗΒΑΒΕ of the Speech :—
"St. Stephen shows that the presence and grace of God is
not limited to Judea; that the “God of glory appeared to
Abraham, our Father;” and thus St. Stephen affirms that he
himself,—a Christian, is a son of Abraham (seo also ov. 11, 12)—
God, he says, appeared to Abraham, not in Judsea, but when a
stranger in s heathen land, Mesopotamia; Abraham was, in fact,
a foreigner. And in this land, Judea, which they regarded as the
special abode of God, Almighty God appeared to Abraham
before any Temple existed, or any sacrifice was offered at Jeru-
salem (Chrye.), and did not give to Abraham, “the friend of
God,” “the father of the faithfal,”’ even-‘‘ so much as to set his
foot on.” God said, also, that the promised seed would be
JSoreignere in a strange land, and be in bondage there; and that
afterwards they would come out and serve God in this place.
All these promises, he shows, were independent of, and
prior to, the Levitical Law. They were made before Abraham
received the seal of circumcision, by which Infants of eight days
old were admitted into covenant with God under the Law (v. 8).
He then shows that the practice of particular persons, espe-
cially of their own ancestors and of themselves, is no safe measure
and rule of what is right in the eyes of God ; and thus he tacitly
replies to their imaginations, that because Jesus of Nazareth,
claiming to be the Messiah, had been rejected and put to death
by themselves, the seed of Abraham, the favoured People, the
ministers of God’s Temple, therefore Jesus was justly condemned
and punished. For, says St. Stephen, the Patriarchs themselves,
being filled with envy, sold Joseph their brother into εἰ; as
yor for envy delivered Christ to Pilate (Matt. xxvii. 18). They
rejected Joseph as you rej Jesus.
But was with Joseph as He was with Jesus. He deli-
vered Joseph from all his afflictions, as He delivered Jesus from
the grave; He made Joseph ruler of Pharaoh’s house, as He has
exalted Jesus with His own right hand to be ruler of His Church
and of the world. And when a great dearth and famine came on
the land, then Joseph—the despised and rejected Joseph —sold by
his brethren the Patriarchs, in whose name you glory so much,
Joseph—not in Judes, your favoured land—no, but in Egypt,
heathen Egypt—he fed Jacob and the Patriarchs there. And in
due time—not at first—he was made known to his brethren; as
ee ee ποῦν His grace may look on your
rother whom ye have pierced Cech. xii. 10), and who fed the
bodies of five thousand with a word, and Who in His Word and
Sacraments is providing for the immortal souls of all true Israel-
ites, in what you regard as little better than s heathen Egypt,
viz. the Christian Church, now open to you and to all nations,
who hunger for the bread of life; and so all the world may be
reconciled and meet together in a fraternal embrace in the true
Joseph, Christ Jesus.
1 In this Paraphrase certain points of allusion are expressed
which may be justly supposed to have been in St. Stephen's mind,
and to have suggested the topics of his Speech, though they are not
explicitly developed in it. If they had been expressed, he would have
Jacob and the Patriarchs died—not in Canaan, but in Egypt
—and the bones of the Patriarchs were taken from Egypt and
were buried, not in Egypt it is true, but yet not in Machpelah at
Hebron, the royal, priestly city in Judea, where those of Abra-
ham, Isaac, and Jacob lie. And therefore, although it be very
fitting that those of the same family should be buried together, —
yet do not imagine that the sanctity and blessedness of a peaceful
death and burial is /imited to a particular spot. No; the bones
of the Patriarchs themselves were taken to a place which you now
abhor, and to which you now give an opprobrious name (see on
John iv. 5)—Sychem—not a Jewish city—but in the hands of
those with whom you will have “no dealings” (John iv. 9)—the
Samaritans.
That place itself, Sychem, was originally the property of
heathens. It was not an inheritance of Abraham; he had no
inheritance in Canaan, but it was purchased by him for money of
those who were uncircumcised. Seo ». 16.)
In course of time Moses, our great Lawgiver, was born, and
was exceeding fair (v. 20), as Christ is fairer than the children of
men (Ps. xlv. 3). Moses was not born in Canaan, but in Egypt,
and he did not acorn to bea learner in all the wisdom of that
country (νυ. 22); and 90 was an example to you, who despise all
foreign learning, especially the Hellenistic literature. ᾿
The Holy Spirit, speaking by St. hen, now proceeds to
answer their thoughts concerning Christ, by reference to the his-
tory of their own divinely-appointed Lawgiver Moses. In speak-
ing of Moses he tacitly refers to Christ ; and while we hear what
he says of Moses, we may understand him as speaking of Christ.
‘When forty years were fulfilled, he came to visit his le,
as Christ after forty days was presented in the Tecapla, and ἐν
come in the fulness of time to visit you; and when he saw an
leraclite in distress he delivered him, as Christ has delivered those
who were afflicted and oppressed by the devil (ACts x. 38). But
his brethren understood not his mission; as Christ came to His
own and His own received Him not (John i. 11). And when
Moses would have reconciled them they resented it, and said,
‘‘ Who made thee a Ruler and a Judge over us?’’ And 80 you
have dealt with Christ, Who desired to unite all God’s children,
Jews, Samaritans, and Gentiles, in one,—and you have said of
Him, “‘ We will not have this man to reign over us.’’ (Luke xix.
14. John xix. 15.)
When years more were passed, Moses came forth
from the wilderness, as Christ came forth from the forty days’
fast in the desert, and his mini with a visible mission
from God, Who sent him by the hand of the Angel of His pre-
sence (Christ Himself) in the fire of the Bush, the type of His
Church, ποέ always triumphant in this world, but often tried in
the furnace of affliction, and yet never consumed. Therefore
do not suppose that because Christ allowed Himself to be afflicted
by you, and because His Church is now persecuted by you,
therefore He is not God. Do not imagine that Jerusalem is the
only place which is holy in God’s sight. No; the Bush, the
type of God’s Church, was on holy ground, though it was not in
Judeea, but in the wilderness of Mount Sina in Arabia (v. 33).
The whole world is the field, the Church. (Matt. xiii. ma
Your Fathers rejected Moses, and you have crucified Christ.
Yet Moses was a deliverer appointed by God (v. 35). Moses was
“‘ mighty in words and deeds,’ and so was Christ; Moses wrought
wonders in Egypt and in the Red Ses, and in the wilderness.
Christ has wrought greater wonders in delivering you from 8
worse bondage, and drowning the enemies of our souls by Baptism
in the Red Sea of His blood; and He is ever working wonders
during the whole pilgrimage of His Church in the wilderness
of this world. Moses foretold that another Prophet should arise
from among them like unto himself, that is, in human form; like
Him in acts, and like Him in being resisted by those whom He
came to save. (Chrys.) ‘‘ Him shall ye hear” (v.37). That Pro-
phet Aas risen among you. In rejecting Him ye have despised
Moses, of whom you boast. Not J, but you, have spoken blas-
phemous words and have done blasphemous deeds “ against
Moses, and against this place and the Law.’’ Moses was with
the Church in the wilderness. So Christ is ever with His Church
in her journey to the heavenly Canaan. He was with Moses
then (v. 38. 1 Cor. x.3—5). Your fathers resisted Moses, and
in tempting him they tempted Christ (1 Cor. x. 9). Moses
received the lively oracles of God’s Holy Word to give to you.
Christ has authorized that Word; He és the living Word of God.
Your fathers would have returned to heathen Egypt, the
been stopped by his hearers. But he spoke to Posterity and the
World; and we by the light of the Gospel are able to understand his
allusions, which were not clear to them.
80
a Gen. 12. 1.
b Gen. 12. 5.
ACTS VII. 3, 4.
8." καὶ εἶχε πρὸς αὐτόν, ξελθε ἐκ τῆς γῆς σον καὶ ἐκ τῆς συγγενείας
σου, καὶ δεῦρο εἰς τὴν γῆν ἣν ἂν σοι δείξω. 4" Τότε ἐξελθὼν ἐκ γῆς
land of bondage; they made a calf even in Horeb, where God
gave the Law. God has witnessed against them by the mouth of
His Prophet (Amos v. 25. Cp. here, vv. 43, 44). Did you offer
sacrifices to Me? No; btet (καὶ, wv. 43, 44) you Senegi the
Tabernacle of Moloch to My Tabernacle, and the of your
God Remphan, to the Pillar of Fire and the Cloud. He therefore
εὐτορίοηοα, to carry them into captivity beyond Babylon.
God vouchsafed all these revelations to Abraham, Joseph,
and Moses, at a time before even the Tudernacle existed; ἕως
ἔτι οὐδαμοῦ vads, οὐδαμοῦ θυσία. (Chrye.) That Tabernacle
was made from a pattern in the heavens, anterior to all God’s
revelations; and God in His love and mercy vouchsafed to lead
you into this land by Jesus the Son of Nun, the type of the true
Jesus, the Saviour of the world.
God vouchsafed His favour to David while as yet no Temple
stood. The Temple of which you boast, saying, ‘‘'The Temple
of the Lord, the Temple of the Lord” (Jer. vii. 4), was not built
by David, ‘‘the man after God’s own heart,” but by Solomon,
whose heart was turned away from God to worship idols. God
was pleased to place His Name at Jerusalem, and to show His
Glory in the Temple of Solomon; yet He declares ks ag pro-
phet (Isa. Ixvi. 1), that “Heaven is His Throne: what House
will ye build Me? hath not my hand made all these things?”
His Temple is the Universe.
Ye who boast of your Circumcision are uncircumcised in
heart and ears. Ye who call yourselves the children of the Pro-
phet, “ Which of the Prophets have ye not killed ?’’ (Matt. xxiii.
27.) Ye are always rebelling against the Holy Ghost, Who
spake by them; and you have re and murdered the Just
One, whose coming they foretold. Ye who make your boast of
the Law, and accuse me of blaspheming it, me who acknowledge
it to have been given by the ministry of , and honour it as
such, ye have received that Law, but have not kept it.
’s audience at Jeru-
salem were agreeably surprised when St. Paul addressed them in
Hebrew. They that he would speak in Greek: St.
hen was a Hellenist, and almost all his references the
0 rapaiapeny lah Ἐπ 6 ΤΟΥ NN pea ea 4
Greek tongue in proclaiming the Gospel to ewish Sanhedrim
would seem to be in accordance with the purport of his speech,
which was, to show that God’s favour was not limited to the
Hebrew Nation.
On the other hand, it rosy ΚΘ, ὀδεσεγοὰν pee foci: tai
would be desirous to conciliate his auditory and to consult their
feelings, which were not favourable to Hellenism, and to show them
that he revered the language in which the Ancient Scriptures,
to which he refers, were written; and that standing, as he was,
arraigned of despising the Law of Moses, he would comply with
their reasonable 4 tnscores Dae St. Paul after-
repossessions, an
wards did—of whom he was the —“a Jew to the
probable that St. Stephen also spoke to the
and perhaps this may have been one reason why they listened 20
long to his address.
There is an expression at its close which seems to confirm
this opinion, θεωρῶ rods οὐρανοὺς: ἀνεφγμένους», v. 56. The
word οὐρανὸς in the occurs about sixty times in St.
Luke’s Gospel and the Acts of the Apostles. But there are
two or three where οὐρανοὶ in the- plural is
used. The only one in the Acts is ii. 34, in 8 addressed
by St. Peter to the men of Israel (v. 22), probably in Hebrew.
plural of οὐρανοὶ is the Hebrew ΟΦ; and if Stephen had
spoken in Greek, he would probably have used the singular, or
St. Luke, according to his custom, would have used that number,
and not the plaral.
1 For instance, De Wette says (in the third edition of his Commentary
on the Acts, pare Lb p. 68), “ Auffullend sind die vielen histurischen
Fehler, welche sich am leichtesten cinem unvorbereitet Sprechenden
zuschreiben lassen.” On v. 16, he says, “ hier sind zwei Fehler.”
Meyer concurs in the allegation of Aistorical errors, but says that
they are not surprising. ‘‘ Die historischen Verirrungen bei dem in
Drange des Augenblicks ee Vortrage gar nichts Aufful-
lendes haben.” (Meyer, p. 131, 3rd od. 1854.) And on o. 1, “Ste-
Dr. Lightfoot does not hesitate to say (ii. 662), that St.
pete hae τος hens ketene oe eee in any language
el ἢ
Some cautionary words are requisite here in reference to
certain criticisms of several statements in this speech.
Our Lord promised to His Disciples to give them the Holy
Ghost; and accordingly, as this book informs us, He sent the
Holy Spirit from heaven upon them, on the Day of Pentecost.
He foretold that they w “be brought before Councils (συν-
é8pia) for His Name's sake;” and that ‘the Holy Ghost would
speak by their mouth’’ (Matt. x.17. Mark xiii.11. Luke xii. 11),
and that ‘‘He would give them a mouth and wisdom, which all
their adversaries should not be able to gainsay or resist” (Luke
xxi. 15. Acts vi. 10). And that all this should be for a Witness
or come eve St. Luke here adopts the words of Christ and
applies them to St. pai ρας (Acts vi. 10), who is t before
the Council; and he him “a man of the Holy Ghost,”
and says that his adversaries could not resist the wisdom with
which he spake, and he dies the first Martyr for Christ.
Let us consider the words of Christ’s promise in the Original.
Mark xiii. 9, παραδώσουσιν ὑμᾶς els σννέδρια ἕνεκεν ἐμοῦ
εἰς μαρτύριον αὑτοῖς, ὅταν δὲ ιν ὑμᾶς, μὴ προμεριμνᾶτε
τί λαλήσητε' ... οὗ γάρ ἐστε ὑμεῖς οἱ λαλοῦντες, ἀλλὰ τὸ
Πνεῦμα τὸ ἅγιον. Luke xxi. 15, ἐγὼ δώσω ὑμῖν στόμα καὶ
σοφίαν ἧ ob δυνήσονται ἀντειπεῖν οὐδὲ ἀντιστῆναι πάντες of
ἐντικείβενόι ὑμῖν, and Luke xxi. 18, ἀποβήσεται ὑμῖν εἰς μαρ-
τύριον.
Compare with these promises the narrative concerning
Stephen, Acts vi. 5. 10, Στέφανος πλήρης Mvevparos ἁγίου.
8, Στέφανος πλήρης χάριτος (cp. vii. 55) . . . καὶ οὐκ Yoxvoy
ἀντιστῆναι τῇ σοφίᾳ καὶ τῷ πνεύματι ᾧ ἐλάλει.
(cp. Acts xxii. 30), and whose
he spoke, would have refuted and exploded, and which would
have exposed him and his cause to derision.
The ions in question, when reduced to their plain
meaning, involve the assumption, that the Holy Ghost, speaking
2 es Stephen (who was ‘full of the Holy Spirit’), forgot what
e Himself written in the Book of Genesis; and that His
memory is now to be refreshed by biblical commentators of the
nineteenth century !
This kind of Criticism is animated by a spirit very alien from
that Christian temper of reverential modesty, gentleness, and
humility, which are primary requisites for the di end
reception of truth. Mysteries are revealed to the meek (Kcclus.
iii. 19). Them that are meek shall He guide in j , and
such as are gentle them shall He learn His way (Ps. xxv. 8).
eee criticism seems willing to accept any supposition,
however fanciful, except that of: its own fallibility! [Ὁ is ready
to allege that St. Luke is in error in saying that St. Stephen was
full of the Holy Ghost. It is ready to affirm that St. Stephen
was forgetful of the elements of Jewish History. It will concede,
in short, any thing and every thing, except that itself can err;
or thst there are some things which the Evangelists and First
knew better than itself.
ὁ wonder that it is given over by God to a reprobate mind.
No wonder that it falls into strange errors, and, what is worse,
misleads others into fatal delusions ; and yet it professes to guide
them into the truth. It pretends to explain Scripture, and
hen hat irrthumlich u.s.w.” And ono. 16, he says, “ Mithin hat
teph. eine Verwechseluag begangen.”
No wonder that other Expositors, proceeding on the same suppo-
sitions, should advance a step further, and deny the uineness and
authenticity of the: speech,—as has been done b: wr and Zeller.
It is to be deplored, similar allegations have found their way into
some English Expositions of this Speech. 1: is therefore more neces-
sary to examine
ACTS VII. 5—7. 31
Χαλδαίων κατῴκησεν ἐν Xappar κἀκεῖθεν, μετὰ τὸ ἀποθανεῖν τὸν πατέρα
αὐτοῦ, μετῴκισεν αὐτὸν εἰς τὴν γῆν ταύτην, εἰς ἣν ὑμεῖς νῦν κατοικεῖτε. ὅ Καὶ
οὐκ ἔδωκεν αὐτῷ κληρονομίαν ἐν αὐτῇ, οὐδὲ βῆμα ποδός: καὶ ἐπηγγείλατο
“ δοῦναι αὐτὴν εἰς κατάσχεσιν αὐτῷ, καὶ τῷ σπέρματι αὐτοῦ μετ᾽ αὐτὸν, οὐκ ¢Gen. 15. 15.
ὄντος αὐτῷ τέκνου. 5 ᾿Ελάλησε δὲ οὕτως ὁ Θεός, ὅτι ἔσται τὸ σπέρμα « Gen. 15. 15, 16.
3 aA ,’ aA > ’ ᾿Ὶ LA 3-8 . a
αὐτοῦ πάροικον ἐν γῇ ἀλλοτρίᾳ καὶ δουλώσουσιν αὐτὸ καὶ κακώ-
σουσιν "ἔτη τετρακόσια: 7 καὶ τὸ ἔθνος,
yet shakes their belief in its Inspiration, and saps the foundations
of the Faith.
Can it therefore be said that there is nothing hard to be
understood in this ἢ of St. Stephen—or rather in this
Divine Oration of the Holy Ghost speaking by St. Stephen’s lips ?
No. But (as the candid reader will allow) the greatest αἱ fies
here are those which are not in St. Stephen’s Speech, but have
been created by misstatements of some who have criticized it.
As will be shown presently (see below on v. 16), the diffi-
culties themselves, when more nearly examined and explained,
are seen to be fraught with divine power and beauty.
If the speech be regarded as it ought to be, not as 8 mere
human effort, but as the outpouring of a divinely inspired mind,
then many of these difficulties will disappear at once. For
instance, the mode in which the Speaker deals with passages of
the Old Testament, may occasion perplexity to those who con-
sider St. Stephen merely as an ordi man commenting on
ture; but if it be remembered that the Holy Spirit is
ing by his mouth, and is expounding His own word, then
ee ee ee δῦ, ϑιοοι τι
same ority as Scripture iteelf. And after all, some difficulties
there will be ever in God’s Holy Word—not from iteelf, but on
account of our ignorance in reading what is written. The Written
‘Word—like the Incarnate Word—is ‘‘set for the fall and up-
rising of many in Israel’’ (Luke ii. 34). These difficulties of
Scripture are appointed exercises of our faith, trials of our meek-
ness, stimulants of our hope, and the discipline of our wisdom ;
and if we treat them as we ought to do, then the time will come
when they will all be cleared from our sight, and we shall see the
Truth as it is, and know even as we are known.
Having said thus much on the general tenour of the Speech,
we may now address ourselves to a consideration in detail of the
Objections that have been raised against certain statements in it.
It will be most convenient to place these Objections together, and
to consider them seriatim, in the order of the Speech. .
For the Notes on other portions of the see below, p. 35.
Ossecrions.
8. εἶπε πρὸς αὐτόν] Odjection.—Nothing is said in Gen.
xi. 31, of any call that Abraham received in Mesopotamia before
he dwelt in Haran.
Reply.—But it is said, Gen. xv. 7, “I am the Lord that
brought thee out of Ur of the Chaldees to give thee this land ;”
and cp. Joshua xxiv. 3, “1 took your father Abraham from the
other sido of the flood ;’’ Neh. ix. 7, ‘Thou art God which didst
choose Abraham, and broughtest him forth out of Ur of the
Chaldees.””
It is therefore acknowledged by the Rabbis that there were
two calls of Abraham (see Lightfoot, i. 780; ii. 665) :—
(1) from his Porraet and Aindred (Ur) ;
2) from his father’s house (in Haran).
also Philo de Abrahamo, t. ii. p. 11. 16, ed. Mang. ἅμα
τῷ κελευσθῆναι μετανίστατο---τὃ μὲν πρῶτον ἀπὸ ris Χαλ-
δαίων γῆς εὐδαίμονος χώραε---εἰς τὴν ν γῆν" ἔπειτα ob
μακρὰν ὕστερον, pir ἀπὸ obi rad Pg slabs fie 8, acrid
οὖν βεβαιώσῃ φανεῖσαν ὄψιν ἐν δι παγιώτερον, φησὶ
αὑτῷ ὁ ἱερὸς λόγο----μετανάστηθι---διὰ τοῦτο τὴν πρώτην ἀποικίαν
ἀπὸ τῆς Χαλδαίων γῆς els τὴν Ααῤῥαίων λέγεται ποιεῖσθαι.
Joseph. Ant. i. 7.1, Λβραμος καταλείπει τὴν Χαλδαίαν, ἑβδομή-
κοντα καὶ πέντε ἔτη γεγονὼς, τοῦ Θεοῦ κελεύσαντος. Cp. Clem.
Rom. i. 10.
5. Chrys. and Gicumenius have as probable, that
Terah was induced to rRinieade toad by the vision in which
when he was seventy yoars old (Gen. xi. 26). Abraham came
from Haran into Canaan when he was seventy-five years old
(Gen. xii. 4).
ᾧ ἐὰν δουλεύσωσι κρινῶ Eye, τ
e Exod. 13. 40,
If then Abr2ham left Haran after Terah’s death (as St.
Stephen here says), then Terah could not have lived more than
70 + 75 years = 145 years. But in Gen. xi. 32, it is said that
the days of Terah were 205 years.
Therefore (it is alleged) either St. Stephen or St. Luke is
mistaken here.
Reply.—It is not said in Gen. xi. 26, that Terah was not more
than seventy years old when he begat Abraham. But it is said
that he lived seventy years and begat Abram, Nahor, and Haran.
According to the objection above specified, Terah had three
sons in one year. But it may be said, Abraham is mentioned
Jferst, and was therefore his first-born, and was born soon after
his father attained his seventieth year. But this is inaccurate.
Abraham is mentioned first, not because he was the first-born,
but because he was the Father of the Chosen Seed; cp. Gen. v. 82,
where Shem is mentioned first for a similar reason. It is acknow-
ledged by several of the Rabbis, that Abraham was Terah’s
youngest son. See Theodoreta p. Lorinum. Lightfoot, ii. 666.
Bp. Kidder on the Messiah, ii. 225. Cp. Lord A. Hervey on
the Genealogies, pp. 83. 200.
beervitla, that Lseed; Abraham’s son, married Rebecca,
the granddaughter of Abraham’s brother Nahor by the youngest
of his eight sons, Bethuel (Gen. xxii. 22). And such a marriage
would seem to intimate that Abraham was younger brother of
Nahor.
Isaac was born late, it is true, when his father was ἃ hundred
years old (Gen. xxi. 5), but this was only thirty years more than
Terah was when his eldest son was born. If, as many of the ear-
liest Rabbinical and Christian Expositors suppose, Sarah was the
same as Ischah (Gen. xi. 29), then since was only ten
years older than (Gen. xvii. 17), it would seem that Abra-
ham was born many years after Haran.
On the whole, nothing has been adduced to show that Abra-
ham was more than seventy-five years old at the time when Terah
died, being 205 years of age, and that Abraham did not abide in
Haran till the time of his father’s death ; which indeed, on many
accounts, is very likely that he should do, as otherwise it might
be said that Canaan was given by promise to Abraham’s father,
that he inherited it from his earthly
father, and not directly from God.
Chaldees is specified by St. Stephen (see above on 9. 3), and not
Terah’
..
6. ἔτη τετρακόσια] Objection.—The Israelites were not in
Egypt more than 215 years. Cp. Gal. iii. 17. Exod. xii. 40.
Reply.—It is not said by St. Stephen that they sojourned in
Egypt 400 years, any more than it is in Gen. xv. 13. 16, that
they would be in Egypt years. But St. Stephen says that
they were strangers for that time.
St. Stephen’s argument is, that God’s favour is not confined
tos particular place or nation. And it was enough for him to
show that Abraham and the chosen seed were sojourners,—with-
out pausing to specify the several places in succession where they
sojourned. For s considerable time the Land of Promise iteelf
was to them a strange country. See Heb. xi. 9.
The chronology is as follows :—
Abrabam in Haran. . . . . . =. =. =. 6S years
inCanaan . 2... . ... Ll
From birth of Ishmael to that of Isaac. . 14
30
From birth of Isaac to birth of Jacob. . . 60 years
From birth of Jacob to birth of Joseph . .
To Joseph’s death . ala ee: oe 1810
To birth of Mosea . . . - "τ... 60
To the Exodus we ew ew we ew ww 8ὺ
400
8. 105. 17.
1 Gen. 41. 37—40.
ACTS VI. 8—16.
e ΝῚ Α “ Lol > , ΝΥ ta id f 2
ὁ Θεὸς εἶπεν: καὶ μετὰ ταῦτα ἐξελεύσονται καὶ λατρεύσουσί μοι ‘év
Lied , U4 8s Ν ἔδ » A 8 , a ‘ 9 2 2
. τῷ τόπῳ τούτῳ. Καὶ ἔδωκεν αὐτῷ διαθήκην περιτομῆς" καὶ οὕτως ἐγέν-
Ν 3 Ἀ . id t Ν a ᾿ς 4 a 3 , Nes BY a
νησε τὸν ᾿Ισαὰκ, καὶ περιέτεμεν αὐτὸν τῇ ἡμέρᾳ τῇ ὀγδόῃ: καὶ ὃ ᾿Ισαὰκ τὸν
᾿ ᾿Ιακὼβ, καὶ ὁ ᾿Ιακὼβ τοὺς δώδεκα πατριάρχας. 5" Καὶ οἱ πατριάρχαι ζηλώ-
x. 3 AY 3 43) > ¥ 10 ΝΣ ε Ν > 3 Ai Α
σαντες τὸν ᾿Ιωσὴφ ἀπέδοντο εἰς Αἴγνπτον. Καὶ ἦν ὁ Θεὸς μετ᾽ αὐτοῦ" ' καὶ
3 , 78 3 a lel ’, > A ‘ oA , Ν ,
ἐξείλατο αὐτὸν ἐκ πασῶν τῶν θλίψεων αὐτοῦ, καὶ ἔδωκεν αὐτῷ χάριν καὶ σοφίαν
3 a A ig > »,ὔ Ν , 33. Ν ε 4 9 3
ἐναντίον Φαραὼ βασιλέως Αἰγύπτον, καὶ κατέστησεν αὐτὸν ἡγούμενον én
k Gen. 41. 54.
Αἴγυπτον καὶ ὅλον τὸν οἶκον αὐτοῦ. 1} Ἦλθε δὲ "λιμὸς ἐφ᾽ ὅλην τὴν γῆν
Αἰγύπτου καὶ Χαναὰν, καὶ θλῖψις μεγάλη" καὶ οὐχ εὕρισκον χορτάσματα
οἱ πατέρες ἡμῶν.
τοὺς πατέρας ἡμῶν πρῶτον"
1 Gen. 42.1.
m Gen. 45. 3.
n Gen. 46. 27.
13 m
& 33. 19.
Jos. 24. 32.
a λατρεύσονοί μοι ἐν τῷ τόπῳ τούτῳ] i.e. not in Canaan, but
oreb.
Objection.—These words are not found with the previous
ones in Gen. xv. 13, 14.
Reply.—No: but they are found in substance in Exod. iii. 12.
18; vii. 16, with which St. Stephen rightly supposes his hearers
to be conversant.
Nothing was more common among the Hebrews than the
combination of two prophecies of Holy Scripture, especially in
rapid addresses by word of mouth. Our Lord Himself authorized
the practice. See note on Luke iv. 17, and on Matt. ii. 23.
St. Stephen’s statement is, that God had said, that the
Israelites would be sojourners and bondsmen in a strange land,
and that He would punish the Nation which oppressed them
ger xv. 13, 14), and that afterwards they should worship Him
ν τόπῳ τούτῳ, where the second hecy was delivered; i.e.
not in the ised land, but in the wilderness of Sinai. And
St. Stephen’s argument is, that therefore the Jews are not to
imagine that God can be worshipped only in Judea and at Jeru-
salem. God Himself had appointed, that He should be wor-
shipped by their forefathers in the wilderness of Arabia, at
Mount Sinai, before any worship was offered to Him in the
City of Jerusalem, on Mount Sion.
, ἀπέδοντο els Αἴγνπτον]
Odjection.—Joseph’s brethren sold him to the Midianites
(Gen, xxxvii. 28), but they did not sell him into Egypt.
ly.—This is δ common use of the middle voice. Judas
48 said to have purchased a field, hecause he gave occasion to
its purchase (Acts i. 18.) They sold him to who they
saw were going into Egypt (Gen. xxxvii. 25). And therefore
Joseph himself says that they sold him into Egypt (Gen. xiv. 4).
Let not St. Stephen be censured for adopting Joseph’s words in
ἡ 7. οὖ tn speak of Joseph, has his th ed
: en, ing of Joseph, oughts fixed u;
Christ (see PARAPHRASE above, p. 29). And he intends ers ἴο
say, that as Joseph’s brethren were guilty of selling their brother
into Egypt, because they sold him to some who carried him
there, so the Jews themselves were guilfy of cructfying Christ,
because they delivered Him up to Pilate to be crucified. Cp.
St. Peter’s words, Acts ii. 28. 36; iv. 10; v. 30.
14. ἐν ψυχαῖς ἑβδομήκοντα πέντε
Objection.—This is inconsistent with Gen. xlvi. 27. Exod.
1. δ. aie 35, where it is said that the Souls which went
down with Jacob to Egypt were seventy.
Reply.—It is said by some that St. Stephen follows the
LXX, in saying that seventy-five came down with Jacob. But
this is doubtful, In Gen, xlvi. 27, the Alexandrine MS. of
the LXX has not the words μετὰ ᾿Ιακώβ, And it is said by the
LXX in Exod. i. 5, that all the souls from Jacob (i.e. including
those of Joseph) were seventy-five; and it is also said in the
LXX (Deut. x. 22), that they who came into Egypt were seventy.
gia (as Ho eebee ἘΝ kan sods) a voce
&. ‘as his argument im to i
ΠΡ ον bee mastly of dasshs laahuales is Gem culties eck
their children, and not only those who came down with Jacob
er
Hebrew Original does not say that the souls which
went down with Jacob were seventy, but
12 1" ἀκούσας δὲ ᾿Ιακὼβ ὄντα σίτια εἰς Αἴγυπτον ἐξαπέστειλε
δ,» a ,ὕ > ‘4 3 AY a
καὶ ἐν τῷ δευτέρῳ ἀνεγνωρίσθη ᾿Ιωσὴφ τοῖς
ἀδελφοῖς αὐτοῦ, καὶ φανερὸν ἐγένετο τῷ Φαραὼ τὸ γένος τοῦ ᾿Ιωσήφ. 15 **Arro-
a a 3 Ν », 3 A aq 2 > aA A a“ AY
στείλας δὲ ᾿Ιωσὴφ μετεκαλέσατο ᾿Ιακὼβ τὸν πατέρα αὐτοῦ καὶ πᾶσαν τὴν
συγγένειαν αὑτοῦ ἐν ψυχαῖς ἑβδομήκοντα πέντε. 1° Καὶ κατέβη ᾿Ιακὼβ εἰς
Αἴγνπτον, καὶ ἐτελεύτησεν αὐτὸς καὶ οἱ πατέρες ἡμῶν. 16» Καὶ μετετέθησαν
1. That all the souls that came with Jacob into
which came oué of Ais loins, were sixty-six (Gen. xlvi. 26).
It says also,
2. That all the souls of the house of Jacob which came into
Egypt were seventy (Gen. xlvi. 27).
In the former of these two statements the following are
not enw
Jacob himself,
Joseph, and Joseph’s two Sons, viz.
Manasseh,
Ephraim ; which being added, make up seventy; the number
ified in the latter statement.
But St. Stephen says that Joseph sent for his father Jacob,
and all his own kindred, συγγένειαν αὑτοῦ, not ἐκγόνους ᾿Ιακώβ :
ἐν ψυχαῖς ἑβδομήκοντα, i.e. 80 as to make up, or which in course
of time made up, a number of seventy-five souls.
This use of ἐν with 6 dative for the Hebrew 2 (see Winer,
Gr. Gr. p. 349), and equivalent to εἰς with an accusative, is very
common. See Glass. Phil. p. 485.
The number seventy-five, which St. hen specifies, con-
sists of the seventy mentioned (Gen. xlvi. 27), together with the
issue of the sons of Joseph’s own sons, Ephraim and Manaaseh,
Machir (son of Manasseh),
Galaad (son of Machir),
Eamega (sons of Ephraim),
Edom (son of Sutalaim), as stated in the LXX of Gen. xvi.
20. Cp. Numb. xxvi. 28—37. 1 Chron. vii. 14—20.
And thus the number 75 is made up.
The addition of these five was not accidental. Indeed the
reader may be sure that in this and all the other seeming varia-
tions between this speech and the Hebrew Original, there is no
inconsistency, but agreement, and something more, viz. there is
the groundwork of an additional argument in the pleading of the
Speaker. The addition in question was very relevant to St.
Stephen’s cause; for thus he may be understood to affirm that
those born of Jacob’s line in Egypt were equally children of the
promise with those born in Canaan, the promised land; accord-
ing to what Jacob himself says of the Sons of Joseph born in
Egypt, ‘‘as Reuben and Simeon, they (i.e. Ephraim and Με-
nasseh) shall be mine’’ (Gen. xiviii. 5).
Thus St. hen suggests the antecedent probability of the
extension of 's promises to ali nations of the earth; which
was in fact intimated in the preference given by Jacob to the
os, son, Ephraim, before the elder, Manasseh (Gen. xlviii.
17—20).
16. μετετέθησαν els Συχὲμ, καὶ ἐτέθησαν ἐν τῷ μνήματι ᾧ
ἐρήδατο ᾿Αβραὰμ τιμῆς ἀργυρίου παρὰ τῶν νῶν Ἐμμὼρ τοῦ
Συχέμ
Ghjection. —Thia sssertion of St. Stephen is wholly incon-
sistent with the history in the Book of Genesis. For,
1. Jacob was not buried in Sychem, but in Machpelah,
Hebron, in the region which afterwards
ih
~~
ACTS VII. 17. 33
εἰς Συχὲμ, καὶ ἐτέθησαν ἐν τῷ μνήματι ᾧ ὠνήσατο ᾿Αβραὰμ τιμῆς ἀργυρίου
παρὰ τῶν υἱῶν ᾿Εμμὼρ τοῦ Συχέμ. 1" Καθὼς δὲ ἤγγιζεν ὁ χρόνος τῆς ἐπαγ- «Ἐποά. 1.1, 8.
. Reply.—It is not said by St. Stephen that Jacob was buried
at Sychem—but that the Patriarchs were.
Joseph was buried in Shechem, or Sychem (see Joshua
xxiv. 32), near Mount Gerizim (see John iv. 5. 20. 21), in
Samaria. And at this day there is at Sichem a tradition to this
effect, “in which, by s singular coincidence, Jews and Sama-
ritans, Christians and Mohammedans agree.’’ Rodinson, Pales-
tine iii. 109.
And the other Patriarchs were buried there also. See
S. Jerome, Ep. 86, who says, concerning Paula, “ Venit Sichém
qe nunc Neapolis appellatur, atque inde divertens vidit duo-
ecim Patriarcharum sepulchra.” And in his treatise De optimo
genere interpretandi: “Duodecim Patriarche non sunt sepulti
in Arbes (Hebron), sed in Sychem.” Cp. Bede in loc. p. 34,
and Whitby here, p. 443—4. See also the authorities from the
Jewish Commentators quoted by Lightfoot here (vol. ii. p. 668),
and Weistein, and Robinson, Palestine iii. 119. ᾿
Therefore it is not affirmed by St. Stephen that Jacod was
buried at Sichem. He knew that well. But to mention that
fact would have been irrelevant to his argument. For he knew
thst Jacob’s bones were carried to Macpelah, or Hebron, where
Abraham’s were; and that was a royal and priestly city of
Judea, the seat of David’s kingdom. And it might ps
have been retorted on St. Stephen, that the fact of the transfer of
Jacob’s bones to that place showed that there was ἃ special
sanctity restricted to the region of Judsea, which was so pre-
ferred. He therefore says nothing of Jacob’s bones; but pro-
ceeds to speak of those of the Patriarchs, which he says were
conveyed to Sichem.
To Sichem/ here is the strength of St. Stephen’s asser-
tion. And Sichem is therefore repeated by him, and stands the
ast word in the sentence, to leave as it were ἃ κέντρον ἐν τοῖς
ἀκροωμένοις.
And why? Because, from jealousy of Sichem, in Samaria,
some of the Jews had falsely affirmed that the Patriarchs were
not buried ¢here, but at Hebron (cp. Joseph. B. J. iv. 9. 7), and
Stephen would refute this falsehood, even though he would thus
be vindicating the honour of the Samaritans against the Jews.
And even because Sichem was not in Judes, the favoured Land,
nor was it in the hands of Jews, but of Samaritans their enemies,
with whom they would have “πὸ dealings,” and whom they
reviled as heretics and unbelievers, and Cuthite dogs; and was a
place whose inhabitants they despised and hated (Kcclus. 1. 26),
and which they called by an opprobrious name, Zuxdp. (See on
John iv. 5.)
This was worth saying ; in order to show (according to his
argument) that holiness and blessedness are not limited, in
death and burial, any more than in life, to any particular spot.
Nay, more: Almighty God manifested Himself first to our father
Abraham in Mesopotamia (v. 2), a heathen land; and his first
appearance to Abraham in Canaan was not at Hebron, but at
Sichem, now in the hands of Samaritans. And there, at Sichem,
the bones of Joseph and the Patriarchs lie. They were even
brought from a long distance, and laid there as in a chosen spot.
Sichem was preferred to Hebron, Samaria to Judea! How in-
structive was this! And be it observed, that in the very next
chapter to this, where the Jews stone St. Stephen at Jerusalem,
the word of God takes root in Samaria (Acts viii. 5,6). The
Jews rush “ with one accord” (ὁμοθυμαδὸν) and stone Stephen
the Deacon (vii. 57). The Samaritans with one accord (ὅμοθυ-
μαδὲνὴ receive Philip the Deacon” (viii. 6), and are baptized into
hrist.
Objection 2. The place at Sychem where the Patriarchs
were buried was not purchased by Abraham, but by Jacob, who
bought it of the Sons of Hamor (Emmor), the Father of She-
chem, δὴ a hundred pieces of silver (Gen. xxxiii. 19. Joshua
xxiv. 32).
It is alleged that St. Stephen (‘from forgetfulness or inat-
tention’’) has confounded ‘Ais purchase of the plot of ground at
Sychem by Jacob with that which Abraham made of the burial-
place of Macpelah from Ephron the Hittite (Gen. xxiii. 16;
xlix. 29).
Reply.—It has never been shown, nor ever can be, that
Abraham did not purchase ἃ plot of ground at Sichem, where
Joseph and the Patriarchs were buried.
Indeed (independently of St. Stephen’s assertion) it is highly
probable that he did;
For (1) Sichem was the first place in Canaan where Almighty
God vouchsafed His presence to Abraham. (Gen. xii. 6, 7.)
It was thence called by the name Moreh (mio), or Vision
Vou. I.—Parr II,
(cp. Lightfoot, ii. p. 689), and there Abraham built an altar to
the Lord.
He built an altar there. He must therefore have had some
land there. Now Abraham was not the man to occupy land which
belonged to others. And this is intimated by the words, “ the
Canaanite was then in the land” (Gen. xii. 6; xiii. 7); and he
would not take from others, even ‘‘ from a thread to a shoe-
latchet ’ (Gen. xiv. 23). And he had no land of his own there,
not so much as to set his foot on (Acts vii. 5). Therefore it is
probable that Abraham purchased the site on which he erected
an altar, and where God first appeared to him. Cp. Ligh{foot's
judicious remarks here, ii. p. 670.
(2) The importance of this place (i.e. Sichem or Shechem)
is farther testified by the fact, that it was the first in Canaan to
which Jacob i on his return from Padan-Aram, and at
which he also erected an altar (Gen. xxxiii. 17). It is not indeed
said that God appeared to Aim there. But he called it Ei-Elohe-
Israel ; and he purchased a site there for the altar which he
built (Gen. xxxiii. 18 -- 20).
Tf, now, Jacob bought the place at Sichem where he built
his altar, it is yet more probable that Abraham secured by pur-
chase the place at Sichem where he built his altar, and where God
first ap to him in the land of Canaan.
(3) The sanctity of this place is still further attested by
whet is recorded in Gen. xxxv. 4, and particularly in Joshua
xxiv. 1. 25—27.
Sichem was in fact the national Sanctuary of Iarael. And
why? Probably from its connexion with Jacob and with Adra-
ham ; as the place which he on his first entrance into the land of
Canaan had dedicated to God, Who. had first manifested Himself
to him there.
(4) The paternal ion or allotment of Joseph was at
Sichem (John iv. 5, 6). Jacob, it is true, acquired land at
Sichem by purchase; but something more than the site so pur-
chased was conveyed by him in his blessing to Joseph (Gen.
xlviii. 22). He gave him the plot he purchased at Sichem for
100 pieces of silver (the cave and field at cost Abraham
400, Gen. xxiii. 15), and he also gave him the plot there which he
had taken out of the hands of the Amorite with his sword and
with his bow. See Gen. xviii. 22, compared with Gen. xxxiii. 19.
Josh. xxiv. 32. John iv. 5.
Jacob was a man of What he tells us he took out of
the hand of others by his sword and by his bow, we may be sure
was not violently us' by him, but justly recovered. And it
may be, that the spot to which he refers was that which had been
purchased originally by Aéraham, and on which he had built an
altar; and if that had been occupied by others (i.e. the Amorite),
what more likely than that Jacob, from a feeling of piety and zeal,
should feel it his duty to reatore it, and secure it for ever to his
posterity, as Isaac re-opened the wells which Abraham had di
and the Philistines stopped? (Gen. xxvi. 15. 18, 19.)
(5) This supposition that Sichem was originally acquired and
dedicated by the Father of the Faithful, Abraham, and afterwards
recovered by Jacob, suggests the reason why not only Joseph
(whose inheritance it was), but why the other Patriarchs also were
buried at Sichem rather than at M: It was not perhaps
without reference to these and other interesting circumstances in
the early history of Sichem, that when God was manifest in the
flesh, He chose Sychar for ἃ special Revelation of Himself as the
Messiah (see note on Johniv. 5; cp. iv. 26), and discoursed there
to the woman of Samaria concerning the future extension of
God's Worship to every place in the world (John iv. 21).
Lastly, it is objected
That St. Stephen says Abraham purchased the land at
Sichem of the children of Emmor the son of Sichem ;
And this, it is said, is a proof that he confounded a purchase
supposed to be made by Abraham, for that made by Jacob of the
sons of Hamor, the father of Shechem (Gen. xxxiii. 19. Josh.
xxiv. 32).
Reply.—St. hen is ing of a different Emmor, or
Hamor, from fg person boca that name with whom Jacob
dealt. Jacob dealt with the sons of a Hamor who was the father
of Shechem. St. Stephen says that Abraham bought the field
from the sons of Hamor, the son of Shechem.
Hamor was the name of the Prince of the Shechemites
(Gen. xxxiv. 2). And it is no more surprising that there should
be two princes of Shechem called Hamor, than that there should
be many Candaces in succession in Meroe, and many Pharaohs in
Egypt and Ceesars at Rome.
Hamor seems to have been the ara Ὁ of the king
84 ACTS VII. 18—44.
yerias ἧς ὡμολόγησεν ὁ Θεὸς τῷ ᾿Αβραὰμ, ηὔξησεν ὁ λαὸς καὶ ἐπληθύνθη
ἐν Αἰγύπτῳ, 18 ἄχρις οὗ ἀνέστη βασιλεὺς ἕτερος, ὃς οὐκ ἤδει τὸν ᾿Ιωσήφ.
, aA e ~ Lal
'9 Οὗτος κατασοφισάμενος τὸ γένος ἡμῶν ἐκάκωσε τοὺς πατέρας ἡμῶν, τοῦ
rExed.2.2. ποιεῖν ἔκθετα τὰ βρέφη αὐτῶν, εἰς τὸ μὴ ζωογονεῖσθαι. 39 ε Ἐν ᾧ καιρῷ ἐγεν-
νήθη Μωῦσῆς, καὶ ἦν ἀστεῖος τῷ Θεῷ: ὃς ἀνετράφη μῆνας τρεῖς ἐν τῷ οἴκῳ
Lol ,’ 21 8? 6 ὔ δὲ 39. δ > ’ 3» Ν ε θ , A t Ν
sExod.2.7. τοῦ πατρός. ἙἘκτεθέντα δὲ αὐτὸν ἀνείλατο αὐτὸν ἡ θυγάτηρ Φαραὼ, ‘ καὶ
t Exod. 2. 10. 3 , 2. ε La ny Mu \ 2 , ΠΕΡῚ , ,
uLuke 21.19. ἀνεθρέψατο αὐτὸν ἑαυτῇ εἰς υἱόν. Καὶ ἐπαιδεύθη Μωὐσῆς ἐν πάσῃ σοφίᾳ
Αἰγυπτίων: ἦν δὲ δυνατὸς ἐν λόγοις καὶ ἐν ἔργοις αὐτοῦ. 33 'ῆς δὲ ἐπληροῦτο
“a ΝΥ ’ “Ὁ ,’
τ Exod. 2.11,&. αὐτῷ "τεσσαρακονταετὴς χρόνος, ἀνέβη ἐπὶ τὴν καρδίαν αὐτοῦ ἐπισκέψασθαι
τοὺς ἀδελφοὺς αὐτοῦ, τοὺς υἱοὺς Ἰσραήλ. ™ Καὶ ἰδών τινα ἀδικούμενον ἠμύ-
νατο, καὶ ἐποίησεν ἐκδίκησιν τῷ καταπονουμένῳ, πατάξας τὸν Αἰγύπτιον.
5 'Ενόμιζε δὲ συνιέναι τοὺς ἀδελφοὺς αὐτοῦ, ὅτι 6 Θεὸς διὰ χειρὸς αὐτοῦ
wEx0d.2.13. δίδωσι σωτηρίαν αὐτοῖς" οἱ δὲ οὐ συνῆκαν. * " Τῇ δὲ ἐπιούσῃ ἡμέρᾳ ὥφθη
3 a , Ν aN 3 “ 3 2 », , » ¥ ὃ doe ,
αὐτοῖς μαχομένοις, καὶ συνήλασσεν αὐτοὺς εἰς εἰρήνην εἰπών, "Avdpes, ἀδελφοί
ἐστε, ἱνατί ἀδικεῖτε ἀλλήλους ; % Ὃ δὲ ἀδικῶν τὸν πλησίον ἀπώσατο αὐτὸν
> ’ og Ἂν ᾿’ ¥y Ν AY > ¢€ aA 28 AY 3 aA ᾿
εἰπών, Τίς σὲ κατέστησεν ἄρχοντα καὶ δικαστὴν ἐφ᾽ ἡμῶν ; 3 μὴ ἀνελεῖν μὲ
σὺ θέλεις, ὃν τρόπον ἀνεῖλες χθὲς τὸν Αἰγύπτιον ; 3. Ἔφυγε δὲ Μωῦσῆς ἐν
a ᾽ ’ Ν 3 a , 3 aA EY δι» lA ea ,
τῷ λόγῳ τούτῳ, καὶ ἐγένετο πάροικος ἐν γῇ Μαδιὰμ, οὗ ἐγέννησεν υἱοὺς δύο.
x Exod. 3.2, δο, ὃ * Καὶ πληρωθέντων ἐτῶν τεσσαράκοντα, ὥφθη αὐτῷ ἐν τῇ ἐρήμῳ τοῦ ὄρους
Σινᾶ ἄγγελος Κυρίον ἐν φλογὶ πυρὸς βάτου. 31 Ὁ δὲ Μωῦσῆς ἰδὼν ἐθαύμαζε
“ lal ,
τὸ ὅραμα: προσερχομένον δὲ αὐτοῦ κατανοῆσαι, ἐγένετο φωνὴ Κυρίου πρὸς
Matt. 22.32. αὐτόν, ὃ) Ἐγὼ ὁ Θεὸς τῶν πατέρων σου, ὃ Θεὸς ᾿Αβραὰμ, καὶ ὁ Θεὸς ᾿Ισαὰκ,
καὶ ὁ Θεὸς ᾿Ιακώβ. “Evtpopos δὲ γενόμενος Μωῦσῆς οὐκ ἐτόλμα κατανοῆσαι.
88 Εἶπε δὲ αὐτῷ ὁ Κύριος, Λῦσον τὸ ὑπόδημα τῶν ποδῶν σου" ὃ γὰρ τόπος
ἐν ey Late BEN 3 if 34? δὰ 18 \ , - λ a a
ᾧ ἕστηκας yn ayia ἐστίν. Ἰδὼν εἶδον τὴν κάκωσιν τοῦ λαοῦ μον τοῦ
3 ’, Ν a -“ » A Ψ ᾿Ὶ iq ig > 4
ἐν Αἰγύπτῳ, καὶ Tod στεναγμοῦ αὐτῶν ἥκουσα' καὶ κατέβην ἐξελέσθαι αὐτούς"
ΝῚ A 8 A > » > » 85 A Ν oo A 9 ,
καὶ νῦν δεῦρο ἀποστείλω σε εἰς Αἴγυπτον. Τοῦτον τὸν Μωῦσὴν ὃν ἠρνή-
σαντο εἰπόντες, Τίς σὲ κατέστησεν ἄρχοντα καὶ δικαστήν ; τοῦτον ὁ Θεὸς
Ἂν x λ AY 3 , Δ Ν > aN a » θέ 3 aA 2
ἄρχοντα καὶ λυτρωτὴν ἀπέσταλκεν σὺν χειρὶ ἀγγέλον τοῦ ὀφθέντος αὐτῷ ἐν
a , 62H 27 > 8 , ΄ \ a 2 a
χΕχοῦ, 7.88 Τῇ βάτῳ. Οὗτος ἐξήγαγεν αὐτοὺς ποιήσας τέρατα καὶ σημεῖα ἐν γῇ
& 9. ἃ 10. & 1]. .. , Ν 3 a , \ 2 a , » ,
Δ. 815... Αἰγύπτου, καὶ ἐν ᾿Ερυθρᾷ θαλάσσῃ, καὶ ἐν τῇ ἐρήμῳ ἔτη τεσσαράκοντα.
87 «Οὗτός é ὃ Μωῦσῆς ὁ εἰπὰ a εο 3 aN , eon
a Pent. 18.15, ὗτός ἐστ ὁ Μωῦσῆς ὁ εἰπὼν τοῖς υἱοῖς Ἰσραήλ, Προφήτην ὑμῖν
Με 5. ἀναστήσει Κύριος 6 Θεὸς ὑμῶν ἐκ τῶν ἀδελφῶν ὑμῶν ὡς ἐμέ
ΘΒ ν. » a 3 , θ Bc Ht’ 3 ε 2 a 2 , 2
bmat7.s | αὐτοῦ ἀκούσεσθε. Οὗτός ἐστιν ὁ γενόμενος ἐν τῇ ἐκκλησίᾳ ἐν TH
© Exod. 19.9, 8. ς δ a 2 a a > Ad? a a Nua
Taa. 63. 9. -
Tae. 63. 9. ἐρήμῳ μετὰ τοῦ ἀγγέλου τὸν λαλοῦντος αὐτῷ " ἐν τῷ ope Σινᾶ, καὶ τῶν πα
Gal. 3.10, 17, Τέρων ἡμῶν, ὃς ἐδέξατο λόγια ζῶντα δοῦναι ἡμῖν. : Ὧι οὐκ ἠθέλησαν
ε , € -“ 3 a
fkom sa ὑπήκοοι γενέσθαι οἱ πατέρες ἡμῶν, ἀλλ᾽ ἀπώσαντο, καὶ ἐστράφησαν ταῖς
ε Ἐχοὰ. 82... καρδίαις αὐτῶν εἰς Αἴγυπτον, © ξ εἰπόντες τῷ ᾿Δαρών, Ποίησον ἡμῖν θεοὺς
᾿ οἱ προπορεύσονται ἡμῶν: 6 γὰρ Μωῦσῆς οὗτος, ὃς ἐξήγαγεν ἡμᾶς ἐκ γῆς
h Deut. 9.16. Αἐγύ DK οἴδαμεν τί Ve ὑτῶ. 41} Καὶ é ί 2 Y
beiwiow, Αἰγύπτου---, οὐκ οἶδαμεν τί γέγονεν αὐτῷ. αἱ ἐμοσχοποίησαν ἐν ταῖς
ε > lel 9 ~~
ἡμέραις ἐκείναις, καὶ ἀνήγαγον θυσίαν τῷ εἰδώλῳ, καὶ εὐφραίνοντο ἐν τοῖς
11οτ. 19... ἔργοις τῶν χειρῶν αὐτῶν. 42 'Ἔστρεψε δὲ ὁ Θεὸς, " καὶ παρέδωκεν αὐτοὺς
Ἐν δ 12.) λατρεύειν τῇ ᾧ τοῦ οὐρανοῦ, καθὰ ἐν βίβλῳ τῶ ῶ
X Pa. δι. 13, Tpelew τῇ στρατιᾷ τοῦ οὐρανοῦ, καθὼς γέγραπται ἐν iPr τῶν προφητῶν,
King 17.16 Μὴ σφάγια καὶ θυσίας προσηνέγκατε μοὶ ἔτη τεσσαράκοντα ἐν
τῇ ἐρήμῳ, οἶκος Ἰσραήλ; “ Καὶ ἀνελάβετε τὴν σκηνὴν τοῦ Μολὸχ,
καὶ τὸ ἄστρον τοῦ Θεοῦ ὑμῶν Ῥεφὰν, τοὺς τύπους οὗς ἐποιήσατε
m Exod. 25,40, προρσκυνεῖν αὐτοῖς" καὶ μετοικιῶ ὑμᾶς ἐπέκεινα Βαβυλῶνος. “™*H
of the country. See Judges ix. 28, where the name occurs 500 | Reply.—In order to enforce his argument, St. Stephen adds
years after Jacob’s time. ‘ to the prophecy of Amos some other declarations of the same
48. BaBvadvos] Objection.—This is inconsistent with Amos | Spirit Who inspired Amos, and Who had pronounced by them
v. 27, who has Δαμασκοῦ,
that the Israelites would be carried for their sins still further
ACTS VII. 45.
85
AY A ,ὔ > a ld ea a , AY ,
σκηνὴ τοῦ μαρτυρίου ἦν ἐν τοῖς πατράσιν ἡμῶν ἐν τῇ ἐρήμῳ, καθὼς διετάξατο
ε aA lol oo A A 2 N LY ) U4 e , 45 ad Ν
ὁ λαλῶν τῷ Μωῦσῇ, ποιῆσαι αὐτὴν κατὰ τὸν τύπον ὃν ἑωράκει: ἣν καὶ n Joon. 8. 14.
than Damascus (Jer. xx. 4. 2 Chron. xxxvi. 20) even to Babylon
and beyond it. There was something significant in the fact here
mentioned, that God would carry them away for their sine from
Canaan to beyond Batylon; i.e. that for their undelief He
would invert in their case the course He had followed with
Abraham their father for his faith. God brought Aim from
Chaldeea to Canaan, He would carry them from Canaan to beyond
Chaldsea. And observe, St. Stephen uses the same word here
(μετοικίζω) as he had done in ». 4, when speaking of Abraham.
There must have been a sharp sting in this word Βαβυλῶνος:
reserved for the end of the sentence, where they perhaps only ex-
pected to hear Δαμασκοῦ.
On this practice, so reasonable in itself, of blending several
prophecies into one, and also condensing their substance (which
is imputed in St. Stephen’s case to inaccuracy and forgetfulness !),
see the excellent observations of Surenhusius, pp. 43. 45. 343,
and the numerous examples cited by him of this practice. Cp.
Acts iii, 22. 25, and see note above on Matt. ii. 23, Luke iv. 17,
and above on vii. 3, below on Acts xiii. 22.
On the whole, on reviewing the Objections above recited,
we may affirm, that there is nothing in them which can invalidate
the claims of St. Stephen to Inspiration ; or those of St. Luke,
who has preserved his speech, and asserts that St. Stephen “was
full of the Holy Ghost,’’ and that ‘they could not resist the
wisdom with which he spake.”’
There is nothing in St. Stephen’s statements to countenance
the assertion of some recent Criticism, that he confounded Abra-
bam with Jacob, and Sichem with Hebron, and one purchase with
another. There is nothing to authorize the assumption and eon-
ceit of that Criticism, that it can penetrate with a keener glance
into the records of early Jewish History, than he ‘who was
fall of the Holy Ghost,” and whose eye, being enlightened by
Him, pierced through the clouds, and saw ‘‘ the heavens opened,
and Jesus standing at the right hand of God.” On the other
hand, we are constrained to λαμ ὅδ. lt be an: ἀγγαηηνμαι
expectation of “ progress, or illumination’’ in Biblical
Criticism, or of any other result but of degeneracy, degradation,
disbelief, and demoralization, from such allegations as these of a
shallow and presumptuous sciolism, putting them forth, not as
doubtful, but ss proved, and as even furnishing data to be
accepted and arranged by a calm Inductive Philosophy as
valuable acquisitions of Theological Science? —_-
But they who read Holy Scriptare with right dispositions
will derive spiritual comfort and intellectual delight even from
those portions of Holy Writ which, like St. Stephen’s ᾿
may appear at first sight to be beset with difficulties, have
been most frequently made occasions of sceptical cavils. They
will feel persuaded that there are some good reasons for state-
ments in Scripture, which at first may seem perplexing. They
will be sure that some valuable truths—like precious pearls in
rough and hard shells— lurk concealed there. They will endea-
vour by God’s grace and with earnest endeavour to extract
them. rape toes pot Bhat ner ed Putco aa As in the
instances above noticed in St. Stephen’s speech, they will see
gleams of divine light where they once saw obscurity. Objec-
tions against Scripture will resolve themselves into Arguments
for it. sensi paid will be aaa ae Srey And from
this process of critical proselytism they will derive 3 persuasion,
that when the miste of human infirmity which hang over us in
this world are dispersed, and our eyes are illumined by the same
Spirit Who shed His bright beams of light on St. Stephen, all
the other difficulties of Scripture will disappear; we shall acquire
new faculties of spiritual vision, and where before we saw mists
and clouds, we shall see the heavens opened, and the glory of
Jesus Christ standing at the right hand of God.
Nores on other portions of the "
2. Θεὸς τῆς δόξη:] The fountain of glory. (Chrys.) On this
Hebraism (Ps. xxviii. 3), see on Matt. xxii. 11, and cp. Eph.
'. 17. Col. i. 11. Heb. ix. 5. Phil. iii. 21.
— Xapfdy] Haran; Κάῤῥαι, Carre. (Lacan i. 104.)
3.1 On the supposed discrepancy in this yerse, see above under
* Objections,” p. 31.
4.1 On this verse, see above under “‘ Objections,” p. 31.
— μετῴκισεν) God removed him. Cp. Valck. here, p. 417,
on the difference between κατοικίσαι and κατοικῆσαι, and the
present Editor’s note on Theocritus, p. 242.
5. βῆμα ποδός] Deut. ii. δ. LXX. ᾿
6.] See above, under “ Objections,” p. 31.
7.) See above, under “ pra Ρ' 82.
8. πατριάρχας} the heads of the twelve πατριαί, or tribes.
9.] See above, under " Odjections,’’ p. 32.
For an excellent summary of certain points in which Joseph
was typical of Christ, cp. Bp. Pearson, On the Creed, Art. vi.
p- 414, and Mather, On the Types, p. 86, ed. 1705.
12. σίτια)] So A, B,C, ἢ, E. Elz. σῖτα.
— εἰς Αἴγυπτον) So A, B, D, E. Elz. ἐν Αἰγύπτῳ. Cp.
viii. 40, εὑρέθη eis "ACcorov.
The accusative is more expressive here, as indicating that
provisions were stored up, and, as it were, brought together info
Egypt ; as distinct from other countries.
14.] See above, under “" Objections,” p. 32.
16.] See above, under ‘* Odjections,’’ p. 32.
11. ὡμολόγησεν) So A, B, C.—Elz. ὥμοσε.
19. ἑκάκωσε τοῦ ποιεῖν] On the construction, see iii. 12;
xv. 20. Luke ii. 21. Winer, § 44, p. 292. It seems to be
derived from the Hebrew use of 2 with the Infinitive.
20. ἀστεῖος τῷ Θεῷ] The LXX apply the word ἀστεῖος to Moses
(Exod. ii. 2), for the Hebr. 310, goodly, fair. Comp. Heb. xi.
23. χαρίεις. (Hesych.) The addition of τῷ Θεῷ is a Hebraism,
denoting what is really and eminently such. Cp. Vorst. de
Hebr. cap. xvi., and Vaick. here, p. 425. See Jonah iii. 3, πόλις
μεγάλη τῷ Θεῷ. Ruth iii. 10. He was goodly, not only in men’s
sight, who look only on the counfenance, but in the eyes of God,
Who reads the heart. See above, on Luke i. 6, and Winer,
§ 36, p. 221.
21, 22. ἐκτεθέντα αὑτὸν---αὐτόν] So A, B,C, ἢ. Elz. has
ἐκτεθέντος αὐτοῦ.
On the repetition of the pronoun αὐτόν, see Matt. viii. 1;
xxvi. 71. Mark ix. 28.
22. ἐν πάσῃ σοφίᾳ Αἰγυπτίων)ἢῚ An argument for the con-
secration of heathen Literature to the service of Christianity. See
the eloquent passage of Origen, Epist. ad Greg. Thaumaturg.
S. Jerome, ad Magnum, Epist. 84, and ad Damas. 146, and
Augustin. de doctr. Christ. (ii. 40), and c. Faust. (xxii. 91), who
argues νὰ this consecration from i corr νὴ eee ancient
le of God applying the gold of Egypt to the beautifying of
the Tabernacle, ua cites the examples of Christian Pattee
‘‘Nonne aspicimus quanto auro et argento et veste suffarcinatus
exierit de to ianus, Doctor suavissimus et Martyr bea-
tissimus? quanto Lactantius, quanto Victorinus, Optatus, Hila-
rius, ut de vivis taceam, quanto innumerabiles Greci? Quod
prior ipse fidelissimus Dei famulus Moyses fecerat, de quo
Scriptum eat ‘qudd eruditus fuerat omni sapientid Aigyptio-
rum.’”’ Cp. Hooker, quoted above, Luke v. 39, and below,
xxvi. 14.
— δυνατὸς ἐν λόγοι] Though by nature “slow of speech”
(Exod. iv. 10); but ae ψενε him eloquence (Exod. iv. 10), and
he is called ὁμιλεῖν πιθανώτατος by Josephus, Ant. iii. 1. 4.
— ἔργοι5] See Josephus, Ant. ii. 10. 1.
28. τεσσαρακονταετὴς xpévos] The repeated mention of forty
years in the history of Moses (here and in v. 30, and συ. 36. 42),
is surely not without some meaning in reference to Christ. See
above, i. 3.
94. ἐκδίκησιν) See Luke xviii. 3. 7, 8.
28. συνήλασσεν] was reconciling: eo A, B, C, D; a much
preferable reading to that of Elz., συνήλασεν. They rejected
Moses, when he was eng! in the work of Reconciliation, as the
Jews rejected Christ, the Mediator between God and Man.
27. σέ] emphatic; thee, so feeble and obscure a person.
28. μέ] emphatic; me, as well as the Egyptian.
80. ἄγγελος Κυρίου] Generally supposed by the Fathers to be
the Second Person of the Blessed Trinity. See Hilary, de Trin.
v. Augustin. de Trin. ii. 13; iii. 10. Hieronym. in Galat.
c. 3. Ambrose, de Fide, cap. 5. (Lorin.)
84, 35. ἰδὼν εἶδον) “ plenissimé agnovi;’’ another Hebraism.
Exod. iii. 7. See Gen. ii. 17. Deut. xv. 10. Matt. xiii. 14. Heb.
vi. 13. Valcek. and Voret. p. 610, cap. xxxiv.
$4. ἀποστείλω] So A, B, C, D. Come, let me send thee. Cp.
Numb. xxiii. 27, δεῦρο παραλάβω σε. (Bornemann.) Elz. has
ἀποστελῶ.
8δ. ἀπέσταλκε») has sent, although they little supposed it.
The reading of A, B, D, E, and others. Elz. has ἀπέστειλεν.
— σὺν χειρῇ A,B,C, D,E. Elz., ἐν x.
86. γῇ Αἰγύπτου) a common Hebraism, Matt. x. 15; xi. 24,
supplanted in some MSS. by γῇ Αἰγύπτῳ; as other Hebraisms
have been by Hellenic forms.
88. ἐκκλησίᾳ ἐν τῇ ἐρήμῳ] A remarkable confirmation of his
argument. God’s Church is not er to Judea. It was in
ACTS VII. 46—55.
9 ’ , ε ig e Lo’ x 3 Ὁ > Lal 4 a
εἰσήγαγον διαδεξάμενοι οἱ πατέρες ἡμῶν pera ᾿Ιησοῦ, ἐν τῇ κατασχέσει τῶν
ἐθνῶν, ὧν ἔξωσεν ὁ Θεὸς ἀπὸ προσώπου τῶν πατέρων ἡμῶν ἕως τῶν ἡμερῶν
A
° 1 Sam. 16. 12,
Δαυΐδ' “6 ds εὗρε χάριν ἐνώπιον τοῦ Θεοῦ, καὶ ἡτήσατο εὑρεῖν σκήνωμα τῷ Be
᾿Ιακώβ' “75 Σολομῶν δὲ ὠκοδόμησεν αὐτῷ οἶκον. ‘°° ANN οὐχ ὁ
χειροποιήτοις κατοικεῖ, καθὼς ὃ προφήτης λέγει, “5 “Ὁ οὐρανός μοι θρόνος,
ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν pov ποῖον οἶκον οἰκοδομήσετέ μοι,
λέγει Κύριος, ἣ τίς τόπος τῆς καταπαύσεώς pov; ὅδ οὐχὶ ἡ χείρ pov
ἐποίησε ταῦτα πάντα; δϊ " Σκληροτράχηλοι, καὶ ἀπερίτμητοι ταῖς καρδίαις
καὶ τοῖς ὠσὶν, ὑμεῖς ἀεὶ τῷ Πνεύματι τῷ ἁγίῳ ἀντιπίπτετε' ὡς ot πατέρες
ὕψιστος ἐν
ὑμῶν, καὶ ὑμεῖς. ὅ2 Τίνα τῶν προφητῶν οὐκ ἐδίωξαν οἱ πατέρες ὑμῶν ; καὶ
ἀπέκτειναν τοὺς προκαταγγείλαντας περὶ τῆς ἐλεύσεως τοῦ Δικαίον, οὗ νῦν
ἀγγέλων, καὶ οὐκ ἐφυλάξατε'
ὀδόντας ἐπ᾽ αὐτόν.
ὑμεῖς προδόται καὶ φονεῖς ἐγένεσθε:
53 * οἵτινες ἐλάβετε τὸν νόμον εἰς διαταγὰς
δὲ τ᾿ Ακούοντες δὲ ταῦτα διεπρίοντο ταῖς καρδίαις αὐτῶν, καὶ ἔβρυχον τοὺς
55 “γχάρχων δὲ πλήρης Πνεύματος ἁγίου ἀτενίσας εἰς τὸν οὐρανὸν εἶδε δόξαν
the Wilderness, and there Moses, your great Lawgiver, was with
it; and, remember, he died there in the Wilderness; and was
never permitted to enter the promised Land to which you would
restrain the favours of God.
The Church in the Wilderness. This sentence is not with-
out its prophetic significance for Christian times. The Church
of God is represented in the Apocalypse as ted by the
Great City; She is the Woman in the Wilderness (Rev. xii.
1—6), and there she is nourished by God forty-two months
ῳ 6), the number of the ‘ Mansiones,’ or haltings, of the Ancient
urch of God in the Wilderness of Sinai.
40. ὁ γὰρ Μωῦσῆ:] On the construction, see xix. 34; xx. 3.
Winer, § 63, p. 501.
41. ἐμοσχοποίησαν they made a Calf—in imitation of the Apis
of Memphis in Egypt, which they had left (cp. Winer, ΒΕ. W. B. i.
als Ragsdale ahr arty τ (0. 38).
hus ye have dealt with Christ. He came to deliver you
from worse than Egyptian bondage, and ye have fallen back into
worse slavery than before.
— ἐν ταῖς ἡμέραις éxelvais] Even when the Law was being
delivered to him by God, they were guilty of rebellion against
Him.
42. ἐν βίβλῳ τῶν προφητῶν] Of the Twelve lesser Prophets,
who were reckoned as forming one βίβλος, or volume, by the
Jews. See Bp. Cosin on the Canon, p. 12, and below, xiii. 40.
— pol] emphatic. Did ye offer to Me? No—but to Mo-
loch!
48. dveAdBere] The word used by Amos (v. 26), νῷν sus-
tulit. Ye were not ashamed of your idol, but ye raised him
aloft in the air, and carried him and his tabernacle on high, as a
sacred banner, standard, or trophy, when you ought to have
fixed your hearts on Me and Mine.
Moloch is opposed to Jehovah, and Moloch’s idolatrous
σκηνὴ to the σκηνὴ or Tabernacle of God.
The Alexandrine MS. has ‘Papay here. C, E have ‘Pepay,
D has Ῥεμφάν. The LXX have Ῥανφὰν for Hebr. 5.39 It seems
bable that Kiun, Kivun, and Rephan or Remphan, signify the
pat or Saturnus of the Egyptians. And ἄστρον would be
the Planet of Saturn. See the authorities in Ligh(/oot, ii. p. 673.
Glass. Phil. p. 645, 646. Surenhus. p. 413. Rosenm. here, and
Winer, p. 386, in v. Saturn.
8. Cyril's note (11 Catena, p. 123, cp. Theophyl. p. 68, and
Gcum. p. 71) deserves attention particularly from his connection
with Alexandria in Egypt. He affirms after Aquils and Theodo-
tion that ‘Peay signifies blindness: the idol was that of a Star,
but it was εἰς τύφλωσιν" ἐσκορπίσθησαν γὰρ (read ἐσκοτίσθησαν
γὰρ) αἱ καρδίαι αὑτῶν. They worshipped the idol as their
ἑωσφόρος or Day-star (ἄστρον), but it became to them ἃ ‘Pepay
or σκότισμα, or darkness.
Perhaps therefore this name Rephan was given by the more
devout Jews to this idol in contempt and abhorrence; for the
same reason as they called the god of the Ekronites, Beelzeboul.
And 8t. Stephen adopts éhis name Rephan from the LXX
instead of Chiun, as much as to say: Ye set up the Star of a
blind god in opposition to the God of heaven !
— Μολόχ] from ‘20, regnans : perhaps the Milcom (i.e. their
King) of the Ammonites ᾳ Kings xi. ὅ. 33). The worship of
Μοίορὰ sigeaa erie ith human sacrifices (see on Matt. v. 22)
is specially forbidden in Leviticus xviii. 21 and xx. 2, and it may
thence be inferred to have been practised by the Israelites.
— Βαβυλῶνος See above under "" Objections,” p. 35.
45. Ἰησοῦ] Joshua the son of Nun. Cp. Heb. iv. 8. On
the meaning of the name, see on Matt. i. 1.
It is observable that the name of Jesus, though ever in the
thoughts of St. Stephen, and, as it were, hovering on his lips in
almost every sentence, is never expressed in his Speech but here,
where it does nof mean Jesus of Nazareth, but Jesus (or Joshua)
the son of Nun.
How much wisdom was there in this! If he had openly
spoken as he felt concerning Jesus of Nazareth, he would have
been stopped st once by the rage of his hearers (see v. 53, 54),
and the Christian Church would never have had the speech of
St. Stephen. There was divine uence in his silence. And
all his words were, and ever will be—qavivra συνετοῖσε---
vocal to the wise. And this word Jesus—not used for Christ,
but for Joshua, the type of Christ, is full of meaning. It is
significant of the fact already insisted on—that the whole speech
is allusive to Christ.
— ἐν τῇ κατασχέσει) in the portion or of the Gen-
1166 -- κατάσχεσις = THT Num. xxvii. 4. 7, and passim in LXX.
See also above, ». 5.
κατάσχεσις ἐθνῶν can hardly mean occupation of the land of
the Nations.
48.] After χειροποιήτοις Elz. adds ναοῖς, which is not in A, B,
C, D, E, H. Cp. Acts xvii. 24.
53. els διαταγάς] at the disposition or ordinance of angels, i.e.
ordained by God through them. διαταγέντα δι᾽ ἀγγέλων, Schol.
Mosqu. Cp. διετάξατο, v. 44.
On this use of εἰς, see Matt. xii. 41. Eph. i. 10. Glass.
Phil. p. 484, 5. And as to the fact, viz. the Ministry of Angels
at Mount Sinai, see Deut. xxxiii. 2, where God is said to appear
on Sina, σὺν μυριάσιν... ἐκ δεξιῶν αὐτοῦ ἄγγελοι per’ αὐτοῦ.
Gal. iii. 19, νόμος διαταγεὶς δι' ἀγγέλων. Heb. ii. 2, λαληθεὶς
δ᾽ ἀγγέλων. Joseph. Ant. xv. 5. 3, ἡμῶν τὰ ὁσιώτατα ἐν τοῖς
νόμοις δὲ ἀγγέλων μαθόντων. Surenhus. p. 420, who, after
many of the Fathers, says, “‘tota res ed redire videtur vam
Act. vii. 36 (where there is mention of the Angel at the Bush),
cum hoc loco (Gal. iii. 19) contulerintus, ut dicamus Christus
stipantibus Ipsum myrisdibus Angelorum tradidiese Legem.”’
The reason of the expression seems to be, that Christ Him-
self was the as so the Covenant (see vv. 30. 35. 38); He,
when He prom the Law, was attended by Angels (Deut.
xxxiii. 2), and therefore, in a rapid mode of expression, the Law
given by fhe Angel, accompanied with Angels, might be said to
have been given by the disposition of Angels; and so Josephus
says (Ant. xv. 5. 3) that the Jews had received their Law from
God by Angels, δι ἀγγέλων παρὰ Θεοῦ. That διαταγὴ is to be
understood in this sense, may be inferred from St. Stephen’s
use of διατάσσομαι just before, v. 44.
55. ὑπάρχων] Not γενόμενος, and something more also than
&y, It shows his antecedent spiritual stafe; and is an assertion
ACTS ὙΠ. 56—60.
Θεοῦ, καὶ ᾿Ιησοῦν ἑστῶτα ἐκ δεξιῶν τοῦ
37
Θεοῦ, * καὶ εἶπεν, ᾿Ιδοὺ, θεωρῶ
τοὺς οὐρανοὺς διηνοιγμένους, καὶ τὸν Υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν ἑστῶτα
τοῦ Θεοῦ.
57 Κράξαντες δὲ φωνῇ μεγάλῃ συνέσχον τὰ ὦτα αὐτῶν, καὶ ὥρμησαν dpo-
θυμαδὸν ἐπ᾽ αὐτὸν, “Kal ἐκβαλόντες ἔξω τῆς πόλεως ἐλιθοβόλουν. 8 Καὶ $2220),
ε , 3 if x ¢€ , A
οἱ μάρτυρες ἀπέθεντο τὰ ἱμάτια αὐτῶν παρὰ τοὺς πόδας νεανίον καλουμένου
Σαύλου" δ" καὶ ἐλιθοβόλουν τὸν Στέφανον, ἐπικαλούμενον καὶ λέγοντα, Κύριε v Luke 25. 46.
*Inood, δέξαι τὸ πνεῦμά pov. 590 Beis δὲ
τὰ γόνατα ἔκραξε φωνῇ μεγάλῃ,
~ Κύριε, μὴ στήσῃς αὐτοῖς ταύτην τὴν ἁμαρτίαν. Καὶ τοῦτο εἰπὼν ἐκοιμήθη. = 2 igks
of the inspiration with which this Speech was delivered. See the
use of χων, iii. 2; xvii. 24; xxii. 3.
56. Sinvorypévovs] SoA, B,C. Parted asunder, and opened.
«Εἰς. dvegypévous.
— ἐστῶτα)] ‘ Sedere judicantis est; efare pugnantis vel ad-
javantis.” (Greg. M. hom. xix. in 3. Stephan.)
57. ὥρμησαν ὁμοθυμαδὸν ἐπ᾽ αὐτὸν---ἐλιθοβόλουν)] They, filled
with the Evil Spirit, rushed with one accord against him filled
va τς oor Βρίπῖες Βαὶ Dig lr ane Satan and the Jews
to itephen ? 8. Aug. says (Serm. 215), they procured
unishment to themselves and a crown of pro him’ What
Penefits do we reap even from the agency of the Devil, through
the overruling power of Christ! ‘Diabolus quanta prestitit !
Omnes Martyres ipse nobis fecit!” (Aug.)
58. ἀπέθεντο τὰ ἱμάτια] So 88 to be more ready for stoning.
The witnesses cast the first stone (Deut. xvii. 7).
— veaviov] He might be thirty
irty years of age when he fought with Goliath, and is called
veavionos by Josephus.
— Σαύλου] ‘‘ Magis seeviens omnes adjuvando, quam suis
manibus lapidando.” (Aug. Serm. 279.
“Iste Saulus,” says Aug., Serm. 315, “ et postea Paulus,
persecutor Saulus, et preedicator Paulus. Magna et divina spec-
tacula. Qui erat in cede Stephani Persecutor, factus est regni
coelorum Preedicator.’””
This is the first mention of St. Pau in Holy Scripture.
His agency in the martyrdom of St. Stephen is mentioned with
erica! emphasis here, and again viii. 1, with the design pro-
ly of showing the Ene of Divine Grace in the change
wrought thereby from Saul, the Persecutor of the Church, to
Paul, the Preacher of the Gospel.
Here also, it seems, we may be permitted to recognize one
main reason why the History of the Acts is principally occupied
in narrating the actions and sufferings of the two Apostles, S¢.
Peter and St. Paul,—the one having shown his weakness in
denying Christ, the other his fury in persecuting Him.
In those two names are seen the noblest trophies of the con-
quests of the Holy Ghost. The name of Saul mentioned here
may also suggest the conjecture that we are indebted, under the
divine influence of the Holy Ghost, to the recital of St. Paul for
this report of St. Stephen’s speech before the Jewish Sanhe-
St. Paul would doubtless have been anxious to make public
ion, as far as he was able, for the wrong done by himself
to the blessed Martyr. This desire manifested itself afterwards in
his public declaration at Jerusalem recorded Acts xxii. 20. He
could not make better amends than in confessing his own share in
the martyrdom, as is done here (vii. 58; viii. 1), and in giving
universal and perpetual publicity to the words of St. Stephen in
the pages of Canonical Scripture, so that it might ever be said
of St. Stephen, the Protomartyr of the Church, as of the first
Martyr of the world, Abel, ‘though dead, he yet speaketh.”
(Heb. xi. 4.)
This supposition is in some degree confirmed by the resem-
blance which Tas i is well shown by Mr. Humphry) may be traced
between passages in St. Stephen’s speech and St. Paul
and Epistles; e.g.
St. Stephen ἃ Μωῦσῆς ἀστεῖος.
St. Paul, Heb. xi. 23.
St. Stephen, vii. 48, οὐχ ὁ ὕψιστος ἐν χειροποιήτοις κατ-
οἰκεῖ.
St. Paul, Acta xvii. 24, ὁ Θεὸς οὐκ ἐν χειροποιήτοις ναοῖς
κατοικεῖ.
St. Stephen, vii. 53, ἐλάβετε νόμον εἰς διαταγὰς ἀγγέλων.
St. Paul, Gal. iii. 19, ὁ νόμος διαταγεὶς δι᾽ ἀγγέλων.
St. Stephen, vii. 51, ἀπερίτμητοι τῇ καρδίᾳ.
St. Paul, Rom. ii. 29, περιτομὴ καρδίας ἐν πνεύματι.
It is observable also, that St. Paul’s first recorded speech in
8 speeches
years of age. David was
the Acts (xiii. 16) bears a striking resemblance to St. Stephen’s.
Cp. Howson, i. 87. 211.
Whether St. Paul reported St. Stephen’s h to St. Luke
or no, this is certain, that St. Luke wrote it ler St. Paul's eye,
and that he published it with St. Paul’s sanction. St. Paul, an
inspired Apostle, deeply versed in the History and Antiquities of
his own nation, read it and approved it. This consideration may
serve to confirm us in our conclusion that there are no “ errors or
inaccuracies” in it. See above, pp. 30. 35.
59. ἐλιθοβόλουν ‘were stoning.’ The punishment for blas-
phemy. (Levit. xxiv. 16. Deut. xvii. 35.)
It has been inferred by some from the infliction of this
punishment on St. Stephen, the Sanhedrim had the power of
life and ‘death in matters of religion, without reference to the
Roman Governor. But this is not clear. He generally resided at
Cesarea, not at Jerusalem; and in his absence they often pro-
ceeded in a summary and irregular way in questions of religion.
See on xxvi. 10, and Burton’s Lectures, p. 32.
In the case of St. Stephen, there is no mention of any judi-
cial sentence being pronounced. The assault upon him is repre-
sented as a tumultuary act of fury. (See vv. 57, 58.)
That popular outbreaks, followed by stoning, were not un-
common at this time at Jerusalem, may be inferred from what is
said above, even of the captain of the temple and the officers of
the Chief Priests themselves in ch. v. 26, ἐφοβοῦντο τὸν λαὸν μὴ
λιθασθῶσιν, and from what is recorded in the history of our
Lord, John viii. 59; x. 31—33. Cp. Matt. xxiii. 37.
The question whether the Jewish Sanhedrim had the power
of life and death in such cases as this (as Professor Blunt has
observed, Lectures, p. 141), is best illustrated by a passage of
Origen (ad African. § 14), who says, “‘ Though the Jews are
under tribute to the Romans, their Ethnarch, by the permission
of Cesar, is allowed to have considerable power among them ; in-
somuch that their trials are conducted according to their own
laws, though clandestinely ; and even capital punishment is in-
Jiicted, not as an absolute right, but with the imperial con-
nivance.’’
“Thus it would seem that St. Stephen suffered capital pu-
nishment,’”’ adds Professor Blunt, “αἵ the hands of the Jews,
even in spite of its not being exactly lawful for them to put any
one to death ; the majesty of the Roman law being contented to
lie in abeyance, though ready at any time to assert itself and re-
sume its functions.”
— ἐπικαλούμενον] Bentley (on Freethinking, xxxvi. p. 138)
conjectures that ΘΝ (Θεὸν) ‘‘ was absorpt by the preceding syl-
lable ΟΝ." Perhaps, however, there is 8 design in the omission.
St. Stephen called upon Him Whom he beheld in heaven, and
said to Him, “ Lord Jesus, receive My Spirit.” Thus St. Stephen
teaches with his dying breath that the Name of Jesus is to be
called upon and worshipped ; i. 6. that He is God. Hence in ix.
14. 21. 1 Cor. i. 2, and 2 Tim. ii. 22, “all that call on the Name
of the Lord,” is a periphrasis for Christians. See also xxii. 16,
and Whitby here, p. 454.
— Κύριε Ἰησοῦ] St. Stephen at his death prays to Jesus, and
addresses the same prayer to Jesus, as Jesus, dying on the cross,
had addressed to His Father, Luke xxiii. 34. 46. Jesus, as man,
taught us to pray; St. Stephen, inspired by the Holy Ghost,
teaches us to pray to Jesus, and to pray to Him as He as Man
prayed to His Father,—that is, as God.
— δέξαι τὸ πνεῦμά μου] A proof that the spirit of man sur-
vives, and does not sleep, when separated from the body by death.
See on Luke xvi. 22, 23, and above on i. 25.
60. μὴ στήσῃς --ἁμαρτίαν) So A, B,C, Ὁ. " Elz. τὴν ἁμαρ-
τίαν ταύτην,---δαΐ ἁμαρτίαν, the emphatic word, has its proper
place at the close, “ Lay not to their charge this sin.” He warns
them of their danger in committing the sin, and shows His love
by prayer for the sinning.
The word στήσῃς involves the idea of weighing. See Matt.
ACTS VIII. 1.
VILL 1" Σαῦλος δὲ ἦν συνευδοκῶν τῇ ἀναιρέσει αὐτοῦ. ᾿Εγένετο δὲ ἐν
ἐκείνῃ τῇ ἡμέρᾳ διωγμὸς μέγας ἐπὶ τὴν ἐκκλησίαν τὴν ἐν ἱΙἹεροσολύμοις" πάντες
τε
9 »
ἀποστόλων.
διεσπάρησαν κατὰ ᾿τὰς χώρας τῆς ᾿Ιουδαίας καὶ Σαμαρείας, πλὴν τῶν
xxvi. 15, ‘When Thou, the Judge of all, weighest their actions
in Thy balance, do not place this sin in the scale against them.”’
By this prayer St. Stephen proved that all he had said in his
speech, however bitter to them, was the of charity. It
came from the Spirit of Truth and Love, and it had its firstfruits
in the conversion of Saul, and in that of thousands by him. As
S. Aug. says (Serm. 315), ‘‘ Seevire videbatur Stephanus; lingus
ferox, cor lene: clamabat, et amabat; seeviebat, et salvos fieri
volebat.””
— ἐκοιμήθη] ἱερὸν ὕπνον κοιμᾶται, θνήσκειν μὴ λέγε τοὺς
ἀγαθούς. (Callimachus, Epig. 10.)
On the rythmical cadence of this sentence in the word ἐκοι-
μήθη ("~~~ ), see note at the end of the Book, xxviij. 31.
The following comments on this Divine History are from
5. Augustine's Sermons in Natali (the Martyrdom ; see on Acts
ii. 24) Stephani Martyris (Serm. 314—320, vol. v. pp. 1856—
1878).
S. Aug. (p. 1859) thus speaks of the History of his Martyr-
dom in the Acts of the Apostles: ‘‘Cim aliorum martyrum vix
inveniamus quod in solemnitatibus earum recitare possimus
a remarkable declaration ') hujus passio in canonico idro est;
Actus Apostolorum de Canone Scripture est: ipse liber incipit
legi ἃ Dominico Pasche, sicut se consuetudo babet Ecclesiee (from
Easter to Whitsuntide, Atg., Tract. vi. in Joan.; cp. Chrys. in
Acta, Hom. 63 and 48). In hoc ergo libro audistis quomodo sint
electi et ab Apostolis ordinati septem Diaconi, in quibus Sanctus
Stephanus erat; prior Martyr de Diaconis quam de Apostolis:
prior victima de Agnis, quam de Arietibus.’’
He draws a parallel between
(1) The charges against our Lord, and those Ste-
‘arr Compare John ii. 19—21. Matt. xxvii. 40, with Acts
vi.
(2) Our Lord’s prayer for His enemies, and commendation
of His soul to the Father; and St. Stephen’s prayer and com-
mendation of His soul to the Lord Jesus.
He traces St. Stephen’s graces at his death to the influence
ef Christ's example. ‘‘Sedebat in cathedri crucis Christus, et
docebat Stephanum regulam pietatis. Ecce discipulus Tuus orat
pro inimicis suis, orat pro lapidatoribus suis.” He refers his
hearers to the Divine Source from which all St. Stephen’s graces
flowed. ‘Ecce hoc Stephanus fecit. De se? De suo fecit?
Non ita; de dono Dei fecit. Si autem de dono Dei fecit, numquid
intravit, et contra te clausit? Numquid pontem transivit et pre-
<cidit? Pete et tu; Fons manat, non siccavit.
“Non mortem timebat Stephanum, quia Christum, quem
pro se occisum sciebat, viventem videbat; ac hoc festinabat
etiam ipse mori pro 1110, ut viveret cum Illo. Eja, fratres, sequa-
mur eum; si enim sequamur Stephanum, coronabimur (alluding
to his name Στέφανος, the Fathers love to dwell on the circum-
stance, that he who bore the name of Στέφανος was the first to
win the crown of Martyrdom for Christ) maximé autem imi-
tandus est nobis in dilectione inimicorum: persistens beatissimus
Martyr in testimonio Veritatis et Charitatis erdens Spiritu, per-
wenit ad gloriosissimum finem.”’
5. Aug. (p. 1878) applies to St. Stephen the deacon the
promise of Christ (John xii. 26), ‘where I am, there shall My
servant be,” observing that in the Greek original the word is
διάκονος, and in some Latin Versions Diaconus, and that St.
Stephen was indeed a deacon to Christ, that he did follow Christ,
and that in him Christ’s promise was made good, “πὸ sum Ego
illic erit diaconue Meus.” To this remark it might be added,
that the verb also is used twice there, ἐὰν ἐμοὶ διακονῇ tis ἐμοὶ
ἀκολουθείτω, καὶ ὅπου εἰμὶ ἐγὼ, ἐκεῖ καὶ 5 διάκονος ὃ ἐμὸς ἔσται,
καὶ ἐάν τις ἐμοὶ διακονῇ, τιμήσει αὑτὸν ὁ Πάτηρ.
S. Jerome (in Ezek. xliii.) seems to assert that St. Stephen
was martyred at the Passover, on the second day of unleavened
bread. If this was the case, and is rendered probable by the
1 On the oy il observance of Saints’ Days, he says (ibid. p. 1870),
“ Quod nobis beatus Martyr imitandum in sua passione proposuit—hoc
pene: hoc credere, hoc implere—veré est solemnia Martyris cele-
rare"
The position of St. Stephen's Day, the morrow after Christmas
Day, has a beautiful significance. It intimates that all the graces of
all the Martyrs are due to the Incarnation of Christ, Who is, in fact,
the Great Pnoto-MarTvr, ‘the true and faithful Martyr or Wit-
presence of many Hellenists (vi. 9), here was another point of
resemblance to Christ. Cp. below, on xii. 3.
Lastly, on St. Stephen’s death, Augustine says (p. 1873),
“Cam tanta esset in docendo constantia, videte qualis fuerit in
morte patientia. Hi ictibus corpus ipsius quatiebant; ille pro
inimicis orabat; contundebatur homo exterior, et supplicabat
interior. Sed Dominus qui cinxerat, qui probaverat, spectabat
desuper militem Suum juvaturus certantem, coronaiurus vin-
centem. Denique Se ostendit 1}. Ecce enim, inquit, video
celos apertos, et Filium hominis stantem ad dexteram Dei. Et
quid ait pro se? Domine Jesu, accipe τρί γί ἔπι meum ; et pro
illis genuflectit, et ait Domine, ne s(atuas illis hoc peccatum. Et
hoc dicto, obdormivit.”” O sweet slumber! He who fell asleep
among the stones of his enemies, how triumphantly will his ashes
awake from the stones of the fomb! He fell asleep in confidence,
quietness, and peace, for he commended his spirit to the Lord.
Cu. VIII. 1- 8. Σαῦλος ἦν συνευδοκῶν) Saul (says Aug.,
Serm. 316, p. 1868) heard St. Stephen’s speech ; then per-
haps he scoffed at it; but he was concerned in St. Stephen’s
prayer. St. Stephen prayed for him. And mark the effects of
that prayer. ‘‘ Sau‘us, cui non suffecit occisus Stephanus, accepit
Epistolas ἃ Sacerdotibus ut ubicunque inveniret Uhristianos alli-
gatos adduceret ad supplicia sumenda, qualia sumpserat Stephanus.
Iratus ibat Saulus, ibat lupus ad gregem Domini. Et Dominus
de sursum, Saule, Saule, guid Me persequeris? Lupe, quid
Agnum persequeris? Ego, quando sum occisus, Leonem occidi.
Exue te lupo; esto de lupo, ovis; de ove, Pastor. Stratus est
Persecutor, erectus est Priedicator. Stephanus tunc agnus, Pau-
lus tunc lupus erat; modd autem ambo agni.’’—~May we all with
them follow the Lams in heaven !
1-- 4. πάντες διεσπάρησαν»---εὐαγγελιζόμενοι τὸν λόγον] being
scattered abroad by persecution they scattered abroad the seed
of the Word. First, in Samaria, where Christ’s prophetic eye
had seen “86 fields white unto harvest” (John iv. 35), and then
in the world.
It is one of the purposes of this divine History, to show
that “the fierceness of man turns to the praise of God.’’ Pa,
Ixxvi. 10.
As it was in the Apostolic age, so it ever has been and ever
μά be with the Church, governed and guided by the Spirit of
?
As Tertullian says to the Roman Persecutors of the Church
Apolog. ad fin.), ‘‘ Crudelitas vestra illecebra est magis sectee.
ares efficimur quoties metimur ἃ vobis; semen est sanguis
Christianorum,” and ad Scapulam, "' Hanc sectam magis sedificari
videas, cum cedi videtur.”” Compare the language of S. Nilus
(hom. 2 de Ascens.), ‘‘Succidebantur Ecclesise palmites, et Fidei
fructus augescebat. E radice enim ΠΙὰῺ nati sunt Qui dixerat
‘Ego υἱεῖ Mundum: Ego sum Vitis, Vos Palmites.’” And
Chrysostom says, the blood of Martyrs waters the garden of the
Church, and makes it fruitful; and 3. Leo (Serm. i. in Natal.
Petri), ‘“‘Non minuitur persecutionibus Ecclesia, sed saugetur
(cp. Exod. i. 12) et Dominicus ager segete altiore vestitur, dum
grana quae singula cadunt multiplicata nascuntur.”’
Besides, by their dispersions they destroyed the power of
the Enemy. As Aug. observes (Serm. 316), “Occiso Stephano,
ersecutionem gravissimam lesia Hierosolymis passa est.
Pugeti sunt fratres qui ibi erant; soli Apostoli remanserunt.
Ceeteri fugabantur, sed, tanquam ardentes faces, accendebant.
Stulti Judsei, quando illos de Hierosolymis fugabant, carbones
ignis in silvam mittebant.”” Thus, by the controlling power of
Christ, the devices of the Arch-enemy of the Church were over-
ruled into instruments against himself. 5
— τλὴν τῶν ἀποστόλων})] It would seem that a special
charge had been laid on the Apostles to remain at Jerusalem ;
see above, on i. 4, and below, viii. 14; ix. 27; xi. 1; xv. 2.
There was a iar reason for the mention of this circum.
stance in the case of St. Stephen, because (as Lighifoot shows,
ness’ (Rev. i. 5; iii. 14), of Whose “ fulness all have received, and
grace for grace." (John i. 16.) And this idca is strengthened by the
sequence of the Martyrdom of Long Life in St. John the Evangelist,
and of Infancy in the Holy Innocents. And so the Incarnation of
Christ is like the famous Mountain from which all the Esters
rivers of continental Greece flow, and fertilize the land. He is the
One Well-spring of Living Water—‘‘the True Light that lighteth
every one that cometh into the world.” (John i. 9.)
ACTS VII. 2—10.
39
3 Συνεκόμισαν δὲ τὸν Στέφανον ἄνδρες εὐλαβεῖς, καὶ ἐποίησαν κοπετὸν μέγαν
ἐπ᾿ αὐτῷ. *” Σαῦλος δὲ ἐλυμαίνετο τὴν ἐκκλησίαν,
, A ¥ ὃ ΝῚ ay δίδ 3 a 4 e bY
peudpevos, σύρων τε ἄνδρας καὶ γυναῖκας παρεδίδου εἰς φυλακήν. * Οἱ μὲν
N LY » 3
- beh. 22. 4.
κατὰ τοὺς olKOUS εἰσπο- ὃ 10, 11.
οὖν διασπαρέντες διῆλθον, εὐαγγελιζόμενοι τὸν λόγον. ;
5° Φίλιππος δὲ κατελθὼν εἰς πόλιν THs Σαμαρείας ἐκήρυσσεν αὐτοῖς τὸν cch.c 5.
Χριστόν. © Προσεῖχον δὲ οἱ ὄχλοι τοῖς λεγομένοις ὑπὸ τοῦ Φιλίππου ὁμοθυ-
μαδὸν, ἐν τῷ ἀκούειν αὐτοὺς καὶ βλέπειν τὰ σημεῖα ἃ ἐποίει" 1 “ πολλῶν γὰρ 4 Mark 16. 17.
A 9 » tA 3 4 A aA , 39 , ΝῚ AQ
τῶν ἐχόντων πνεύματα ἀκάθαρτα, βοῶντα φωνῇ μεγάλῃ ἐξήρχοντο, πολλοὶ δὲ
παραλελυμένοι καὶ χωλοὶ ἐθεραπεύθησαν' ὃ
πόλει ἐκείνῃ.
καὶ ἐγένετο χαρὰ μεγάλη ἐν τῇ
9 ε᾿Ανὴρ δέ τις ὀνόματι Σίμων προὔπῆρχεν ἐν τῇ πόλει μαγεύων καὶ ἐξιστῶν ech. 5.36.
τὸ ἔθνος τῆς Σαμαρείας, λέγων εἶναί τινα ἑαυτὸν μέγαν: 19 ᾧ προσεῖχον πάντες
ἀπὸ μικροῦ ἕως μεγάλου λέγοντες, Οὗτός ἐστιν ἡ δύναμις τοῦ Θεοῦ ἡ καλουμένη
ii. p. 677) it was not lawful among the Jews to make outward
demonstrations of grief for persons condemned by the Sanhedrim.
It is ssid by some interpreters that these “devout”? men
must have been Jews (seo Kuin., Meyer), because the word
εὐλαβεῖς is connected with ᾿Ιονδαῖοι (ii. 5), and because Christians
would not have ventured to bury Stephen. But εὐλάβεια is
characterized as a Christian grace (Heb. νυ. 7; xii. 28); and
though their κοπετὸς was a remnant of Judaism (see Chrys. bere,
and below, on ix. 37), yet probably it is specially mentioned that
these men buried Stephen, because it was an act of Christian
courage, and exposed them to danger.
The burial of the dead seems to be here commended as an
act of Christian piety, and thus the duty is inculcated of reve-
rence for the bodies of Christians,
1) As being temples of the Holy Ghost ;
2) And, as committed to the keeping of the grave, in order
to rise again in glory, and to be ‘“ made like unto Christ’s glorious
Body.” (Phil. iti. 21.)
See the treatise of 3. Aug. (vi. p. 866), De curi pro mor-
tuis gerendf, and cp. what By. Pearson says, On the Creed,
Art. iv. p. 339, ‘When Ananias died, though after his sin, yet
they wound him up and carried him out and buried him (Acts
v. 6); when Stephen was stoned, devout men carried him to his
burial; and when Dorcas died, they washed her and laid ber in
an upper chamber (Acts ix. 37). So careful were the primitive
Christians of the rites of burial.’’ And the pious and learned
Expositor observes on the effect which Christianity had on
national usages of Sepulture. In the Roman Empire, before the
reception of the Gospel, the bodies of the dead were burnt, and
their ashes only reserved in faneral urns. But after a few
Emperors had received baptism, there was not a body burnt in
the Roman Empire.
So great a social change was wrought by Christianity. The
religious sanctity of the Churchyards and Cemeteries of Europe
is due to its influence. ‘And the decent custom of the primitive
Christians (says Bp. Pearson) was 80 acceptable unto , that
under His Providence it proved most effectual in the conversion
of the Heathen, and in the propagation of the Gospel.
But where Funeral Rites are die and violated, there
Christianity will decline—s warning not un in our own
age and country, where, on account of the closing of Church-
yards by reason of their repletion, in our great Cities, there may
be a danger of heartlessness and irreverence in the interment of
the dead, — especially of the poor.
2. κοπετὸν μέγαν “planctum magnum;” with wringing of
hands and beating of breasts. See Luke xxiii. 48. Cp. below,
ix. 37.
8. ἐλυμαίνετο) Saul was making havoc of the Church, while
some were burying Stephen; and others were preaching the word.
A striking contrast.
5. Φίλιππο:] Not Philip the Apostle; for the Apostles re-
mained at Jerusalem (υ. 1). And if Philip had been an Aposile,
it would not have been n for Peter and John to leave
Jerusalem for Samaria, to lay their hands on those whom Philip
had baptized there (ve. 12,13). But this Philip was the Deacon,
also called Philip the Evangelist (Acta xxi. 8). So Chrys. and
Epiphan., who says (Caten. p. 135), that Philip being a Deacon
had not authority to give the Holy Spirit by laying on of hands.
And Aug. (Serm. 266, 4) says, that he was called Philip the
Evangelist, “ propter promptam prasdicationis eloquium.”
— Zapapelas] Not a city of Samaria, but the city of Samaria,
“in urbem ipsam Samarise”’ (Bp. Pearson), the ancient residence
of the Kings of Israel, the Metropolis, XeBaer4—now Sebustich
(see Robinson iii. 144, and ‘ Later Researches,” p. 126).
On this use of the genitive, see Glass., p. 250, and Meyer
here. The article is often omitted after prepositions. See Mid-
dleton here, p. 381. And A, B have the Article, which is
received by Lachmann and Tischendorf.
If St. Luke had meant Syckar, or any other city than the
capital, he would probably have specified its name (see John
iv. 5): πόλις, used by itself frequently stands for μητρόπολις.
And from v. 14 it may also be inferred that πόλις τῆς Σαμαρείας
here signifies the Capital. It is true that the Capital was now
commonly called Σεβαστή. But this name is never used in the New
Testament; and St. Luke, writing for Hellenistic readers, would
be disposed to e the name by which the City was known
from the LXX, and which is also used by Josephus, Ant. xx. 6, 2.
No reason can be assigned why St. Luke should not have
specified the name Sychar, or Sychem, if that had been the City
of which he is here speaking; wi there are many causes
why he should not have mentioned the Sebasté, the name of the
Capital of Samaria. They may have visited Sickem also. For
the city of Samaria stood at a short distance to the north of
Sichem, Νεάπολις, now Nablous, on which see above, vii. 16.
1. ἐξήρχοντο] So A, B, C, ἢ, E, and other MSS. Εἰς.
ἐξήρχετο. But the plural number seems to be studiously used
in these cases in order to show the personal plurality of the Evil
Spirits. Cp. on Mark ix. 20. 26.
παραλελυμένοι)] This word is never used for paralytic by
St. Matthew or St. Mark, who use the word παραλυτικὸς ten
times (Matt. iv. 24; viii. 6; ix. 2. 6. Mark ii. 3, 4, 5. 8,
10).
) Bat it is used in St. Luke’s Gospel (v. 18. 24), where the
word παραλυτικὸς does not occur; and it is used twice in the
Acts (here, and ix. 33), where the word παραλυτικὸς does not
occur. And thus we have a double coincidence between the Acts
of the Apostles and the Gospel of St. Luke.
9. Xlucor] Magus, the first heretic. See Justin BM. Apol.
i. 26. Iren.i. 23. Tertullian, Preescr. c. 46. S. Cyril. Hierosol.
p- 95, 96, xdons αἱρέσεως edperfs. Cp. on Acts xxi. 7. used.
ii. 1; ii. 13. Ambrose, Hexaém. v. 8. Epiphan. xxi. 1; Tiile-
moni, Mémoires Eccl. ii. p. 16 Burton, Lectures, p. 74-- 82.
294. Evans, Biog. Early Church, p. 140.
— ἐξιστῶν)] On this form of the Verh, see Winer, § 14,
. 72.
᾿ - λέγων εἶναι, x.7.A.] Iren. ii. 2, “Simone mago primo
dicente semetipsam esse 8 omnis Deum.” While Philip
preached Christ, Simon vaunted himeelf, as God.
This is not the place for discussing the question concerning
Justin Martyr’s (Apol. i. 26) account of the Statue, “ Simoni Deo
Sancto,’”’ at Rome; but there is reason to think that it has been
too hastily rejected as groundless. See Dr. Burton’s Lectures,
p- 232, Professor Norton's Essay on the subject, and Dr. Kitto’s
πὶ. of the Acts, p. 84—7.
1¢ has been thought by some that Simon Magus is the per-
son mentioned by Josephus (Ant. xx. 7. 2) as Σίμωνα, ᾿Ιουδαῖον,
Κύπριον δὲ γένος, μάγον εἶναι σκηπτόμενον, who was employed by
Felix to decoy Drusilla from her husband Azizus that she might
marry him. .
10. ἡ καλουμένη μεγάλη] So A, B, C, D, E, and other MSS.
Eliz. omits καλουμένη, which however has ἃ special force. This
man is that mighty power of God which is so called in the Word
of God. Cp. Aug. in Heeres. 1, who says that Simon called him-
self the Messiah ; and Theodoret, de fabulis heretic. c.i. Indeed
40 ACTS VIM. 11—15.
μεγάλη. " προσεῖχον δὲ αὐτῷ, διὰ τὸ ἱκανῷ χρόνῳ ταῖς μαγείαις ἐξεστακέναι
αὐτούς. 13 Ὅτε δὲ ἐπίστευσαν τῷ Φιλίππῳ εὐαγγελιζομένῳ περὶ τῆς βασιλείας
τοῦ Θεοῦ καὶ τοῦ ὀνόματος ᾿Ιησοῦ Χριστοῦ, ἐβαπτίζοντο ἄνδρες τε καὶ γυναῖκες.
1. Ὃ δὲ Σίμων καὶ αὐτὸς ἐπίστευσε' καὶ βαπτισθεὶς ἦν προσκαρτερῶν τῷ
Φιλίππῳ' θεωρῶν τε δυνάμεις καὶ σημεῖα μεγάλα γινόμενα ἐξίστατο.
4 ᾿Ακούσαντες δὲ οἱ ἐν ἹΙἹεροσολύμοις ἀπόστολοι, ὅτι δέδεκται ἡ Σαμάρεια
fen 3.38. τὸν λόγον τοῦ Θεοῦ, ἀπέστειλαν πρὸς αὐτοὺς Πέτρον καὶ ᾿Ιωάννην. © ' οἵτινες
he seems to have claimed to himself the names of the three
persons of the Trinity.
See Iren. i. 23, who says, ‘‘ Hic ἃ multis, quasi Deus glori-
ficatus est, et docuit semetipsum esse qui inter Judsos quasi
Filius apparuerit, in Samaria autem quasi Pater descenderit, in
reliquis verd Gentibus quasi Spiritus Sanctus adventaverit. Esse
autem se sublimissimam virtutem (τὴν μεγάλην δύναμιν), hoc est
eum qui sit super omnia Pater; et sustinere vocari se quod-
cunque eum vocant homines”’ (δύναμιν».---καλουμένην).
Thus we see that even the father of Heresy bears witness to
the doctrine of the Trinity.
11. διὰ τὸ ἐξεστακέναι] they had been bewitched. “ Intransi-
tive” (Briider). The Vulgate has an active sense, ‘quia de-
mentasset eos,"’ which is followed in the English Version.
18. ἐπίστευσε] made a public profession of faith, and became
one of the members of the vistble Church, who were called
πιστοί. On this use of πιστεύω, see Acts ii. 44; iv. 32; and
on Rom. xiii. 2.—8re ἐπιστεύσαμεν of ἅγιοι designate the
members of the Church generally, Acts ix. 32, 41, and cp. of
σωζόμενοι, ii. 47.
— ἐξίστατο] he who had himself been ἐξιστῶν τὸ ἔθνος
(Meyer). : :
14. πρὸς αὐτούς to them at Samaria, the city.
14—18. Πέτρον καὶ ᾿Ιωάννη»}) On the continuance of the
Apostles at Jerusalem after the Ascension, see above on i. 4;
viii. 1. As to St. John particularly, see Blunt, Lectures, p. 66,
who observes, that though Asia Minor was his ultimate destina-
tion, there is no evidence of his having been there during the life
(qu. visits) of St. Paul; and wherever he is mentioned in the
Acts it is in connexion with Palestine. The Apostles sent Peter
and John from Jerusalem to Samaria in order to do what Philip
the Deacon, who was there, could not do, and what Paul the
Apostle afterwards did (see xix. 6), i.e. to give to those who had
been baptized by a deacon, the full outpouring of the Holy Ghost
by laying on of Apostolic hands.
To the authorities cited above (on νυ. 5), may be added what
is said by S. Jerome, a Presdyter, and one not over eager to
exalt the rights of the Episcopate: “Are you ignorant that this
is the custom of our Churches, that hands are laid on those who
are Baptized, and the Holy Spirit invoked over them? Do you
inquire where this is written? It is in the Acts of the Apostles”
ert Aldean p- 294). ‘This is the usage of our Churches.
6 Bishop goes forth (excurrit) and makes a tour in order to
lay his bands and to invoke the Holy Spirit on those who in
smaller towns have been baptized by our Priests and Deacons”
(ibid.). And Augustine (de Trin. xv. 26) “ Ecclesia in Prepositis
suis nunc servat morem, quem habebant Apostoli, oratione et
manuum impositione tribuendi Spiritam Sanctum ;’’ and S. Cy-
prian (Epist. 73), ‘They who are baptized are brought to the
Chief Pastors of the Church, that by our prayer (Cyprian being
a bishop) and the laying on of hands they may receive the Holy
Ghost, and be completed by the seal of Christ ;’”” and before him,
Tertullian, a presbyter, de Bapt. c. 8, and Theophyl. says,
“¢ After Baptism the Holy Spirit is given by laying on of bands;
and this order is observed pj νῦν."
Here is the answer to the question sometimes put now, as
indeed it was of old, ‘Quid mihi prodeat?” &c. (Hammond,
iv. 895.) ‘What profit is there to me from the Ministry of
Confirmation after the Sacrament of Baptism?” The Holy
Spirit (says Eusebius Emisenus, or perhaps Salvian. Cp.
Hammond, iv. 895) which descends on the waters of Baptism
with healing on His Wings (salutifero illapsu) gives, at the
baptismal font, complete remission of sins. And in Confirmation
He supplies grace, for growth in holiness. In Baptism we are
regenerated unto life; in Confirmation we are invigorated for
life’s warfare. Baptism suffices for those who are called away by
God in tender years; Confirmation arms and equips the young
soldier (who has been enlisted in Baptism under Christ’s banner)
to fight a good fight in the conflicts of this world.
It appears from v. 16 that the Holy Ghost had not visibly
fallen upon any of the converts before the Apostles bad laid their
hands upon them. That is, the full effusion of the Holy Ghost,
with ita then visible manifestations of tongues and other signs,
had not been vouchsafed to them. As S. Aug. says (in Joann.
Tract. vi.), “ Nondum acceperunt Spiritum Sanctum, sicut tune
descendebat ad ostendendam significationem gentium crediturarum,
ut linguis loquerentur.”
‘The reasons of this seem to be, to show the need of union
with the Apostles, and to secure due respect to their persons and
office; and to assure the Church, in all ages, of the reality of the
inward grace ministered to all worthy recipients of Confirmation.
Hence Confirmation was called the Consummating Unction,
χρίσις τελειωτικῆ, as completing Baptism. See Bp. lor’
Dissertation with that title, Works, xi. 215. As S. Ambrose
teaches (de Sacram. iii. 2): ‘ Post fontem (baptismi) superest ut
perfectio fiat, quando ad invocationem sacerdotis Spiritus Sanctus
infunditur.” And as Hooker says (V. lxvi.), “ It confirms and
perfects that which the grace of the Spirit has already begun in
Baptism ;” and cp. Hammond's Treatise “ de Confirmatione,”
Works, iv. 851. Bp. Pearson, Lectures in Acta, v. 6; and
Dr. Comber, Companion to the Temple, iii. p. 451. Bingham,
Antiq., bk. xii. here. Blunt, Lectures, p. 40; and see also Calvin
here, “in whose opinion,’’ says R. Nelson, ‘‘ this passage in the
Acts shows that Confirmation was instituted by the Apostles.”
In another important respect Confirmation is the consum-
mation of Baptism,—not from any defect in Baptism itself, but
from the circumstances of persons who have been baptized ;
In primitive times, from the nature of the case, the majority
of those who were baptized were Adulte. But now that Chris-
tianity has been long preached in the world, they who are bap-
tized are, for the most part, Infants. ‘The astipulation of a
ood conscience is an essential of Baptism” (1 Pet. iii. 21).
And “for all such as have been baptized in their Infancy the
personal resumption or ratification of that vow which they
made by their sponsors at the sacred laver is to be exacted in the
public congregation.” And this is done at Confirmation. (Dr.
Jackson on the Creed, bk. x. ch. 1. vol. ix. p. 548.) And they,
who boldly confess Christ with their lips and lives on earth, will
be confessed by Him at the Great Day. Matt. x. 32. Luke xii. 8.
On the Doctrine of Confirmation as the appointed ordinary
means for the full effusion of the gift of the Holy Ghost on the
baptized, see the valuable Manual entitled ‘‘ Catecuesis,” by
the Bishop of St. Andrew’s, Lond. 1857, and the remarks made
and authorities quoted in an excellent Essay by the late Rev. John
Frere, M.A., Rector of Cottenham. Lond. 1845.
The mind of the Church of England in this matter is declared
in her Office for Confirmation.
“ Then the Bishop shall say:
.... Almighty and everlasting God ...we make our
humble supplication unto Thee for these thy servants, upon
whom after the example of thy Holy Apostles we have now
laid our hands... .”’
The Church of England (in her sixtieth Canon) says, that
“it hath been a solemn, ancient, and laudable custom in the
Church of God, continued from the Apostles’ times, that all
Bishops should lay their hands upon children beptized and in-
structed in the Catechism of Christian Religion, praying over
them and blessing them,—which we commonly call Confirma-
tion.
In the earlier editions of the Book of Common Prayer, the
Order commenced with the words, “‘ Our help is the Name of the
Lord.” The collation of the Blessing is the groundwork of the
Office. The public profession on the part of those who are to be
confirmed was happily added in the last review of the Prayer-
book, a.p. 1662; and the substance of what had been before a
Rubric or Rubrics prefixed to the Catechiem, was introduced, in
1662, as a Preface to the Office of Confirmation.
Hooker's pathetic lament for the insufficient administration
of Confirmation in his own day (oe Eccl. Pol. V. lxvi. 8) might
be reiterated with a hundred-fold force in the present times,
when, from the inadequate number of our Spiritual Fathers, an
immense majority of our population grows up without ever re-
ceiving the completion of their baptismal privileges, by the =
tion of Confirmation, and the subsequent graces of the Holy
ir ae
ACTS VIII. 16—24.
41
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Τότε ἐπετίθουν τὰς χεῖρας ἐπ᾽ αὐτοὺς, καὶ
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χειρῶν τῶν ἀποστόλων δίδοται τὸ Πνεῦμα τὸ ἅγιον, προσήνεγκεν αὐτοῖς χρή-
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σον οὐκ ἔστιν εὐθεῖα ἔναντι τοῦ Θεοῦ. ™* Μετανόησον οὖν ἀπὸ τῆς κακίας PEI 3
. A A
σου ταύτης, καὶ δεήθητι τοῦ Κυρίου, εἰ dpa ἀφεθήσεταί σοι ἡ ἐπίνοια τῆς καρδίας "™ *
38 .3 DY AY , Ν , ὃ ἀδ 4 ea » 24:1?
σον" * εἰς yap χολὴν πικρίας Kai σύνδεσμον ἀδικίας ὁρῶ σε ὄντα. ᾿Απο- 1 Numb. 21. 7.
Spirit given in the Lord’s Supper, and, consequently, are never
brought into full communion with the Church; and though they
may have been baptized by her, yet, being never made fully
ers of her privileges, they fall away into indifference or un-
ief, or are arrayed in hostility against her.
It seems as if Confirmation, being restricted in its adminis-
tration to those who are successors of the Apostles, were designed
by Divine Providence to serve the important p of maintain-
ing a vital principle of Church Unity, by bringing all the children
of God in a Diocese, as members of one spiritual household, to
receive the benediction of their Spiritual Father in God; thus re-
minding them of their filial adoption in Christ the Son of God
into the family of One heavenly Father ; and of the gracious over-
shadowing of the One Spirit of Unity—the Divine Dove—whose
invisible wings are over them, and shed grace from heaven
upon them.
Tt also seems as if this restriction of Confirmation to the
Episcopal office were divinely ordered, in order to show more
clearly the necessity of elasticity and expansion of Episcopacy,
in proportion to the growth of the population of a country, and so
to ensure (short of absolute compulsion) those other blessings
which flow from the Holy Spirit on the Church through the
winistrations of a pious, learned, zealous, and faithful Episco-
pate.
15. λάβωσι Τινεῦμα ἅγιον Cp. v.17, ἐλάμβανον My. ἅγ. and
our Lord’s own words, John xx. 22, λάβετε Πνεῦμα ἅγιον.
17. τότε ἐπετίθουν τὰς xeipas—&yiov}] The going down of
Peter and John to the city of Samaria, in order to receive its inba-
bitants who had been baptized into full communion with the
spiritual Israel of God’s Church in Christ, is an event full of
interest when considered with reference to the history of the Old
Testament concerning that region.
As was observed above (vii. 16), Sychem or Shechem, in
Samaria, was the first place in Canaan where God appeared to
Abraham when he came from Haran, and there he built his first
altar to the Lord. It was also the first place to which Jacob
went, on his coming from Padan Aram, with his children the Patri-
archs; and there also he built the altar E/-Elohe-Jerael. (Gen.
xxxiii. 20.) There it was that fwo of the twelve Patriarchs,
Simeon and Levi, in cruelty and subtlety, constrained the inhs-
bitants to communion with the literal Israel by Circamcision.
(Gen. xxxiv. 15—30.) But now, after that the Holy Ghost has
been out from heaven upon the Church,— two of the
Twelve Apostolic Patriarchs of the Spiritual Israel,— Peter and
John,—go down to the same region,— perhaps also to the same
city,—and receive its inhabitants into full communion with the
true children of Abraham, or Israel of God, the Christian Church,
the Spiritual Circumcision of the heart, i.e. by the Gift of the
oly Ghost.
The names of the two Apostles so employed deserve notice.
Simeon and Levi had been the Ministers of Wrath; Peter and
John are the Ministers of Grace. Peter’s name was Simeon
(Acts xv. 14); and John, as joined (Gen. xxix. 34) constantly to
him (see on John xviii. 15, 16. Acts iii. 1), was well typified by Levi,
the brother, by both parents of Simeon (Gen. xxix. 33, 34; xlix. 5).
We may observe also, that the gracious work of the Spirit on
the hearts of the Apostles themselves, and through them on the
Church, is made more significant by the contrast of the former
conduct of two of the Apostles in this region. Before they had
been baptized with “ the Holy Ghost and fire,” the two brethren,
James and Jobn, even when in the company of Christ upon earth,
had been eager to call down fire from heaven and destroy the
village of the Samaritans, which would not receive them. (Luke
Vor. I.—Parr II.
ix. 54.) They had been ready to do the vindictive work of Simeon
and Levi. But now that they have been baptized wita fire, the
two Apostolic brethren, Peter and John, call down from heaven
on the Samaritans the pure and holy flame of zeal and love.
Such was the change wrought by the Holy Ghost, poured down
from heaven by Christ, now ascended into heaven, and there sit-
ting in glory.
18. ἰδὼν ὁ Σίμων, ὅτι---δίδοται] ἰδὼν, A, B, C, ἢ, E. Elz.
θεασάμενος,
It is observable, that, whereas miraculous powers were exer-
cised by the Deacons, and other disciples, yet it does not appear
(as Hooker remarks, V. Ixvi.) that they had the power “‘ to derive
or communicate them to other men.”’
‘Simon Magus,” says Hooker (V. lxvi. 2), “ perceiving that
power to be in none but the Apostles, and presuming that they
which had it could sell it, sought to purchase it of them with
money.” Thus even Simon himself, the arch-heretic, supplies a
strong argument for the reality of the Divine Grace dispensed by
prayer and laying on of Apostolic hands. He would never have
offered to give money for what did not exist.
On the sin of Simony hence deriving its name, see the
authorities in Bingham, Antiq. xvi., and Dupin, On the Study of
Theology, p. 469.
20. Πέτρος δὲ εἶπε---κτᾶσθαι)] Thou thoughtest to purchase
the gift of God by money. A remarkable proof of St. Peter’s
honesty, courage, and disinterestedness.
Simon Peter would not receive any thing from Simon Magus
for the bar, ora Bp of a spiritual gift—although at that time the
Church subsi: on alms (see iv. 36). He claimed no merit to
himself for the power which he was enabled to use. It was δωρεὰ
Θεοῦ, the gift of God. He boldly rebuked Simon, who was adored
by the people of Samaria. And Simon Magus, who had bewitched
the people, feels Simon Peter’s power, and submits to it, acknow-
ledges his prophetic gifts (v. 24), and craves his prayers.
22. μετανόησον καὶ δεήθητι--εἰ ἄρα ἀφεθήσεται) A strong
1) Against all Donatistic iteration of Baptism.
2) Against all Novatian denials of Remission of sin, after
commission of deadly sin after Baptism. See the Expositors of
Article XVI. of the Church of England. ᾿
(3) For the reality of Divine Grace in Baptism, which
though dormant in a Simon Magus, in a death-like sleep of sin,
may be awakened, and be made available by Repentance and
Prayer, for salvation not to be repented of.
4) And consequently for the possibility and duty of Prayer
lance, on the part of baptized persons after falling
into deadly sin. See XXXIX Articles, Art. xvi.
St. Augustin has some excellent remarks on the case of
Simon (in Joann. Tract. vi.), ‘Cui dicit hee Petras? Utique
baptizato. Jam baptisma habebat ; sed Columba visceribus non
herebat. Baptisma illi quid proderat? Noli ergo de pepe
gloriari, quasi ex ipso ealus tibi sufficiat. Noli irasci; depone
fel, veni ad Columbam ... habeto humilitatem, charitatem,
pacem ; habeto bonum quod nondum habes, ut prosif tibi bonum
quod habes—veni ad Columbam ah ote ad Ecclesise unitatem), hic
tibi_proderit quod foris non jam non proderat, sed etiam
oberat.’
22. τοῦ Kuplov] So A, B, C, D, E, and others. Els. τοῦ
Θεοῦ. Cf. v. 24.
28. els χολήν] Something more than ἐν χολῇ. You who have
been baptized info Christ (els Χριστὸν), have plunged yourself
into the gall of bitterness. . Ὁ. 40. a
and
42
ACTS VIII. 25—27.
κριθεὶς δὲ ὁ Σίμων εἶπε, Δεήθητε ὑμεῖς ὑπὲρ ἐμοῦ πρὸς τὸν Κύριον, ὅπως μηδὲν
ἐπέλθῃ ἐπ᾽ ἐμὲ ὧν εἰρήκατε.
25 Οἱ μὲν οὖν διαμαρτυράμενοι καὶ λαλήσαντες τὸν λόγον τοῦ Κυρίου
ὑπέστρεφον εἰς Ἱερουσαλὴμ, πολλάς τε κώμας τῶν Σαμαρειτῶν εὐηγγελίζοντο.
36 νάγγελος δὲ Κυρίου ἐλάλησε πρὸς Φίλιππον λέγων, ᾿Ανάστηθι καὶ πορεύον
κατὰ μεσημβρίαν, ἐπὶ τὴν ὁδὸν τὴν καταβαίνουσαν ἀπὸ ‘Iepovoadyp eis Γάζαν'
αὕτη ἐστὶν ἔρημος" Καὶ ἀναστὰς ἐπορεύθη" καὶ ἰδοὺ, ἀνὴρ Αἰθίοψ, εὐνοῦχος,
25. ὑπέστρεφον) they were returning. So A, Β, D.. Elz.
ὑπέστρεψαν.
— πολλὰς Σαμαρειτῶν} a fulfilment of our Lord’s prophecy
(Acts i. 8).
— κώμας] villages. See on Matt. ix. 35. On this word is
an interesting Homily of S. Chrysostom here, exhorting owners
of property to build and endow Churches and Chapels on their
estates —a counsel very seasonable for these and all times.
— εὐηγγελίζοντο] they were evangelizing in their way. As to
the accusative, see xiv. 21; xvi. 10. So A, B, C, Ὁ, E.—Eiz.
εὐηγγελίσαντο.
26. Γάζα») Γάζα Hebr. τῆῖρ, a fortress, the Hebrew » being
changed into the Greek y. Gen. x. 19. Josh. xiii. 3. 1 Sam. vi. 17.
An old Canasnitish fortified town of Philistia, celebrated in the
history of Samson ; situated on a hill twenty stadia from the sea,
stormed and plundered by Alexander the Great (Plutarch, Alex.
25. Q. Curt. iv. 6), and dismantled by the Jewish Prince Alex-
ander Jannseus, B.c. 96 (see Joseph. Ant. xiii. 13, 3), but not
long afterwards restored by Gabinius (Joseph. xiv. 5, 3). For a
description, see Robinson, ii. 375—384.
In the sending forth of the Gospel toward Gaza, celebrated
in Philistian History, and for the conversion of the chamberlain
of Ethiopia, we may ize an intimation and earnest of
the fulfilment of the Prophecy concerning Christ (Ps. Ixxxvii. 4),
“Behold Philistia, with Tyre and Ethiopia, there shall He be
born,’”’ and Ps. Ix. 8, “ Philistia, be thou glad of Me,” and cviii.
9, ‘Over Philistia will I triumph,” and lxviii. 3], “ Ethiopia
shall stretch out her hands unto God.”
The incidents in the Acts of the Apostle are, for the most
part, prophetical as well as historical ; they show what has been,
and is; and in the past and present they give a pledge of the
future progress and triumphs of Christianity.
— αὕτη ἐστὶν ἔρημοε] These words are regarded by many
as a parenthesis of St. Luke, distinguishing it as the old City,
ruined by Alexander, from the other Gaza. See A Lapide, Wet-
stein, Rosenm., and others;
But this does not seem to be a correct view.
The site of the new City was near that of the old one. The
game roads led to them both; and what did Philip do there?
Nothing. He did not meet the Eunuch at Gaza,—new or old,—
but in the wilderness. See also on ». 36 and v. 40, whence it
appears that Philip did not ever arrive at Gaza.
The meaning seems to be this;
Philip had θὰ very successful in preaching in a populous
metropolitan City to vast mudtitudes (see v. 6). God would
now try his faith, and show His own Divine power, and present
an example in him to otber Preachers of the Gospel. He would
also reward the devout Ethiopian, who could little expect to meet
a preacher in the wilderness ;
The address of the Angel to 8t. Philip may be therefore
paraphrased thus ;—Quit the City of Samaria, but do not go to
the north, to populous Galilee, where thou mightest make many
converts; nor yet to Jerusalem, but beyond it, to the very
extremity of Palestine. Go along the road which leads to Gaza,—
which is desert; Almighty God has something for thee to do
there. He can enable thee to do the work of an Evangelist,
not only in tho city of Samaria, but in the wilderness of Phi-
This was a speech something like our Lord’s question to
the Apostle Philip in the wilderness (ἐν τῇ ἐρημίᾳ), “‘ Whence
oe we HY bread for these that they may eat?” (Matt. xiv. 15.
‘ohn vi. 5.
It may also be compared to His command to the Apostles,
to cast in their net for s draught in a place in the sea where they
had es all night, and caught nothing. (Luke v. 5. John
xxi. 6.
But still the command of the Lord to Philip was,— Go
along the road to Gaza, to the southern extremity of Palestine,
the wilderness." And he arose and went. And there, in the
wilderness, he saw a chariot, and was commanded by the Spirit
to join himself to it; he ran and overtook it, he fed the soul of
the Ethiopian Courtier with the bread of life; he caught, if we
may venture so to speak (see John xxi. 9), this ‘great Fish’ in
the Net of the Gospel, even in the wilderness. He baptized
him; and perbaps through means of the example and influence
of this great Courtier, the Morians’ land soon stretched forth her
hands unto God (Ps. Ixviii. 31. Cf. Zeph. iii. 10). And thus
even in Philip the Evangelist was the prophecy fulfilled, “The
voice of him that crieth in the Wilderness, Prepare ye the way
of ig Lord, make straight in the desert a highway for our God.”
Isa. xl. 3.
As to the word ἔρημος, it is generally considered as an
adjective here; and if so, it is to be connected with d8és. And
so the Arabic and Syriac Versions, and Ligh{/oot here, and
Winer (Gr. Gr. pp. 108. 142) and Robinson (ii. p. 380), who
says that it indicates the southern road, leading from Eleuthero-
polis to Gaza, through the desert, or region without villages; as
is the case at the present day.
The sense then would be: Go along that road which is
deserted, and where therefore you may not expect to meet any
one. But still, Go.
Or, αὕτη ἐστὶν ἔρημος may mean, ‘that region is unin-
habited,’ an ἔρημο: : where you may expect to find no one; but
here is the force of the command, here is the trial of your faith.
Go and see. And it may be observed that the word ἔρημος
occurs eight other times in the Acts of the Apostles, and in seven
of these (vii. 30. 36. 38. 42. 44; xiii. 18; xxi. 38) it is a sub-
stantive. In one only (i. 20, a quotation from the LXX) it is an
adjective.
It does not seem therefore that the words αὕτη ἐστὶν ἔρημος
are 8 parenthesis inserted by St. Luke; but they are words of the
Angel to St. Philip; and their meaning is either, ‘this road is
desert,” or, “this is a wilderness.”
On this sending of St. Philip, see below, ix. 6.
ΦἸ. εὐνοῦχος] rendered by some here 8 Chamberlain or Cour-
See on Matt. xix. 12.
It must however be observed, that a strong reason in favour
of the literal translation of the word (as adopted in the English
Version) may be derived from the promise in Isaiah ἵν]. 3—8.
And it may have been a part of St. Luke’s design, in this narra-
tive, to show that thaf promise was fulfilled in the Christian
Church, as described by St. Paul, Gal. iii. 28.
Besides; the case of this εὐνοῦχος may be compared with
that of the faithful and merciful Ebed-melech, also an Ethiopian
and an Eunuch, who is contrasted with the rebel King and
Courtiers of Judah—as the faithful Ethiopian here is contrasted
with the obdurate Rulers of Jerusalem—and who received a special
promise and blessing from God (Jeremiah xxxviii. 7—13; xxxix.
16—18. Cp. arten, i. p. 205).
Indeed this history of the Ethiopian, and that which soon
follows, of Cornelius the first-fruits of the Gentile world, derive
additional interest from the consideration that in them may be
ised a fulfilment of ancient hecies, particularly in that
chapter of Isaiah (lvi.3) which 5 of the extension of the
blessings of God’s Covenant in Christ—
(1) to the “ Exnuchs that keep His Sabbaths and choose
the things that please Him,” and in them to all who are alone
and childless in this world, and yet are made members of the
household of God in Christ, and so receive ‘‘a place and a name
better than of sons and daughters ;"’ and
(2) to the “Sons of the Stranger” (such as Cornelius), who
were once afar off and aliens from God, but are now made near in
Christ, and are brought to His Holy Mountain, and ‘“ made joyful
in His House of Prayer, which shall be for ‘all people.’”” See
Isaiah lvi. 4—7.
It may be here for the reader’s consideration
whether these Chapters (viii—x.) of the Acts of the Apostles
do not also display the fulfilment of another Prophecy concern-
ing the Evangelical Conquests of Christ (viz. Psalm cviii. 7).
Be thou exalted, O God, above the heavens (v. 5), i.e. by the
ion. God hath spoken in His Holiness, 1 will rejoice and
Shed pansies or Sychem— fled in the pe sieved of
amaria—perhaps Sychem itself. e triumphs of the Gospel
in that region and fa Galilee, mentioned in the Acts of the
ACTS VII. 28—38.
δυνάστης Κανδάκης βασιλίσσης Αἰθιόπων, ὃς ἦν ἐπὶ πάσης τῆς γάζης αὐτῆς,
ὃς ἐληλύθει προσκυνήσων “eis ἹΙἹερουσαλὴμ, * ἦν τε ὑποστρέφων, καὶ καθ-
ἥμενος ἐπὶ τοῦ ἅρματος αὐτοῦ ἀνεγίνωσκεν Ἡσαΐαν τὸν προφήτην. “9. " Εἶπε
δὲ τὸ Πνεῦμα τῷ Φιλίππῳ, Πρόσελθε καὶ κολλήθητι τῷ ἅρματι τούτῳ. 8) Προσ-
A ε
δραμὼν δὲ ὁ Φίλιππος ἤκονσεν αὐτοῦ ἀναγινώσκοντος τὸν προφήτην Ἡσαΐαν,
καὶ εἶπεν, °"Apd γε γινώσκεις ἃ ἀναγινώσκεις ; 5: Ὃ δε εἶπε, Πῶς γὰρ ἂν
δυναίμην, ἐὰν μή τις ὁδηγήσῃ με; παρεκάλεσέ τε τὸν Φίλιππον ἀναβάντα
θί AY 2A 32 Ρ ε δὲ ‘ A aA a 3 , 9
καθίσαι σὺν αὐτῷ. Ἢ δὲ περιοχὴ τῆς γραφῆς ἣν ἀνεγίνωσκεν ἦν αὕτη,
ε , ᾿Ὶ ΝΥ ¥ Ν € > Ν > ’ aA ra
Ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἐναντίον τοῦ κεί-
ροντος αὐτὸν ἄφωνος, οὕτως οὐκ ἀνοίγει τὸ στόμα αὐτοῦ’ Bey τῇ
ταπεινώσει αὐτοῦ ἡ κρίσις αὐτοῦ ἤρθη, τὴν δὲ γενεὰν αὐτοῦ τίς
διηγήσεται; ὅτι αἴρεται ἀπὸ τῆς γῆς ἡ ζωὴ αὐτοῦ. 5! ᾿Αποκριθεὶς
δὲ ὁ εὐνοῦχος τῷ Φιλίππῳ εἶπε, Δέομαί σου, περὶ τίνος ὁ προφήτης λέγει
band Xe aA a NS es , 35 q? a δὲ ε ao 4 4
τοῦτο ; περὶ ἑαντοῦ, ἢ περὶ ἑτέρου τινός ; Ανοίξας δὲ ὁ Φίλιππος τὸ στόμα
αὐτοῦ, καὶ ἀρξάμενος ἀπὸ τῆς γραφῆς ταύτης, " εὐηγγελίσατο αὐτῷ τὸν ᾿Ιησοῦν.
56 “As δὲ ἐπορεύοντο κατὰ τὴν ὁδὸν ἦλθον ἐπί τι ὕδωρ" καί φησιν ὃ εὐνοῦχος,
᾿Ιδοὺ, ὕδωρ: τί κωλύει με βαπτισθῆναι ; 37 « εἶπε δὲ ὁ Φίλιππος, Εἰ πιστεύεις
ἐξ ὅλης τῆς καρδίας, ἔξεστιν. ἀποκριθεὶς δὲ εἶπε, Πιστεύω τὸν υἱὸν τοῦ Θεοῦ
εἶναι τὸν ᾿Ιησοῦν Χριστόν. 88 καὶ ἐκέλευσε στῆναι τὸ ἅρμα: καὶ κατέβησαν
48
τῷ 2 Chron. 6. 32,
88.
n Isa. 65. 34.
Hos. 6. 3.
o Matt. 12. 33, δ].
Eph. δ. 17.
p Isa. 53. 7, 8.
q Luke 24. 27.
rch. 18. 28.
5 Mark 16. 16.
Apostles (ix. 31), seem to be predicted by the words of the Psalm
(v. 8), “ Manasseh is mine, Fpbraiin also is the strength of my
head ;”” and Christ triumphed over Philistia by the preaching of
Philip in the road to Gaza and δὲ Azotus, and of Peter at Joppa.
Perhaps also the promise of the conquest over Edom (which was
a name for the enemies of God’s Church, and is especially applied
by the Rabbis to Rome) may have been begun to be fulfilled by
the reception of the Roman soldier Cornelius, the representative
of the heathen and Roman world, into the Christian Church.
Doubtless also it had a literal fulfilment in the Victories of the
Gospel in Idumeea.
The gracious consequences of the outpouring of the Holy
Spirit, in the propagation of the Gospel, are prophetically de-
clared in Psalm Ixviii. 7—31. In v. 7 the description of the
giving of the Law on Sinai is immediately followed by that of the
promulgation of the at Sion, and its fruits are foreshown.
See particularly ». 27 of Psalm, perhaps in reference to the
Conversion of St. Paul, and v.31, to the baptism of the Ethiopian.
Indeed the History of the Acts of the Apostles is an Inspired
Comment on the language of the Psalms and of the Prophets.
— Kay8dens] The common title of Queens of Merod. Cp.
Strabo, xvii. p. 820. Plin. N. H. vi. 35. Biscoe, p. 69.
— γάζ)»] He who was over all the earthly γάζα of a Queen
finds heavenly treasure in the desert road from Jerusalem to
Gaza. And why? Because he bad left his earthly Treasury to go
up to the fee to worship, and was seeking for goodly treasure
in the field of the written Word. Cp. Matt. xiii. 44. Is this an
unmeaning paronomasia? See v. 30.
— xporxurfawy] He was therefore a proselyte, not a Gen-
ean The firstfruits of the Heathen ποιὰ was Cornelius. See
x1.
28. ἀνεγίνωσκεν} was reading, and reading aloud; Statesman
and Courtier as he was. brated passage, often cited by the
Fathers, as showing the blessed fruits of reading the Scriptures.
See 8. Chrys. here, and hom. 35 in Gen. 8. Jerome, Epist. 103,
ad haar A lesson to travellers. ‘‘ Legendum, audiendum, per-
contandum, etiam in itinere, etiamsi param intelligis (vide v. 34
Habenti datur.”” ( εἰ. (
80. γινώσκεις ἃ ἀναγινώσκει5) On similar momasias, see
Luke xxi. 11, and 2 Cor. iii. 2, γινωσκομένη καὶ ἀναγινωσκομένη,
2 Thess. iii. 11.
It seems probable from this verbal parallelism, that Philip
spoke in Greek; and that the Eanuch was reading Isaiah in the
Septuagint version made in Egypt.
Valek. compares the celebrated paronomasia of Julian the
pe ap Tee ἔγνων, κατέγνων, and the courageous reply
the Christian Bishop to him, ἀνέγνως, ἀλλ᾽ οὐκ ἔγνως" el
γὰρ ἔγνως, οὐκ ἂν κατέγνως.
82. ἡ περιοχῇ] the passage,—xwploy or τόπος. See Valck.
Cp. 1 Pet. ii. 6, περιέχει ἐν τῇ γραφῇ.
γς, δ5 τρίβατον--αἰτόν “Isa. Iki, 7, 8, From the LXX
Here ἐν τῇ ταπεινώσει % κρίσις αὑτοῦ ἤρθη represents
the Hebrew τὸ ὈΡΘΌΣ ΠΡΌ, i. e. he was taken from oppression
and judgment; and it seems the LXX means to say that by Ais
humiliation his condemnation was taken away, i.e. He was
justified: and thus the words are a paraphrase of the original,
and mean that “ He was made perfect through (as well as from)
sufferings,” and was exalted not only from his humiliation, but
because ‘He humbled Himself and became obedient to death”’
(Phil. ii. 8. Heb. ii. 10).
88. τὴν δὲ γενεὰν αὑτοῦ, x.7.A.] γενεὰ is Wa, dor (whence
Latin durus, duratio). Who shall declare his duration? i. 6.
although He is cut off as man, yet He is the eternal God. He is
ἀγενεαλόγητος ὡς Θεός. (Ccum.)
— ὅτι αἴρεται] because His life is cut off from earth (see
Daniel ix. 26) He endures for ever in heaven; that is, He as
God-Man is exalted for ever dy His temporary Humiliation on
earth. See Phil. ii. 8.
85. τὸν Ἰησοῦν] Hence it is clear (whatever may be alleged
by some modern critics to the contrary) that the Fifty-third
Chapter of the Prophet Isaiah has rightly been deemed by the
Church to be 8 prophecy concerning Christ; and that the
Criticism which ds pecan es ΜῊΝ such
exposition is entitled to little regard from those who desire to
faithful members of Christ and of His Church.
86. 88ep] At Bethsor (say the Scholia on S. Jerome, loc.
Hebr. p. ΩΝ or Bethsoron, twenty miles 8. of Jerusalem, and
only two miles from Hebron. “Ibi,” says Bede, p. 41, “ muéa-
vit ASthiops pellem suam, id est sorde peccatorum ablaté de
lavacro Jesu dealbatus ascendit.” If so, Philip overtook the
Ethiopian long before he came to Gaza; and this seems to be
another reason why ἔρημος cannot be connected with Γάζα in
v. 26.
87. εἶπε --- Χριστόν͵] This verse is not found in A, B, C,
G, H, and in some ancient Versions, and has been omitted by
most recent Editors. Perhaps rightly: and it may be observed
also that the words τὸν Ἰησοῦν Χριστόν (as they stand in Elz.)
are no where thus used by St. Luke in the Acts of the Apostles
or the Gospel.
But, on the other hand, the verse is found in substance in E,
and in the Codex Amiatinus of Vulg., and in numerous cursive
Manuscripts. And it appears to be at least as ancient as the
age of Ireneus, who says, iii. 12, “Hunc esse Jesum, et im-
pletam in Eo esse Scripturam, quemadmodum ipse Eunuchus
credens et statim postulans baptizari dicebat Credo Filium Dei esse
Jesum,”—omitting Χριστόν. I have not therefore ventured
to expunge the verse; which is retained, in brackets, by Bor-
nemann.
The words, “he hed to him Jesus,” intimate, says
Augustine (de Fide et Oper. 6), that he declared to him the sum
of Christian Doctrine, and of Christian Practice, as grounded on
Faith in Christ. es
ACTS VIII. 39, 40. IX. 1--4.
ἀμφότεροι εἰς τὸ ὕδωρ, 6 τε Φίλιππος καὶ ὁ εὐνοῦχος: καὶ ἐβάπτισεν
αὐτόν.
11 Kings 18. 12.
Ezek. 8. 12, 14.
u Ps. 119. 14, 111.
4 DY A
"Ore δὲ ἀνέβησαν ἐκ τοῦ ὕδατος, Πνεῦμα Κυρίου "ἥρπασε τὸν Φίλιππον"
A
καὶ οὐκ εἶδεν αὐτὸν οὐκέτι ὁ εὐνοῦχος, ἐπορεύετο yap τὴν ὁδὸν αὐτοῦ " χαίρων.
40 Φίλιππος δὲ εὑρέθη εἰς "Αζωτον' καὶ διερχόμενος εὐηγγελίζετο τὰς πόλεις
πάσας, ἕως τοῦ ἐλθεῖν αὐτὸν εἰς Καισάρειαν.
ΙΧ. 1" Ὁ δὲ Σαῦλος ἔτι " ἐμπνέων ἀπειλῆς καὶ φόνου εἰς τοὺς μαθητὰς τοῦ
Κυρίου, προσελθὼν τῷ ἀρχιερεῖ 2 ἡἠτήσατο παρ᾽ αὐτοῦ ἐπιστολὰς εἰς Δαμασκὸν
πρὸς τὰς συναγωγὰς, ὅπως ἐάν τινας εὕρῃ τῆς ὁδοῦ ὄντας, ἄνδρας τε καὶ γυναῖκας,
δεδεμένους ἀγάγῃ εἰς ‘Iepovoadjp. ὃ. “Ἔν δὲ τῷ πορεύεσθαι ἐγένετο αὐτὸν
ἐγγίζειν τῇ Δαμασκῷ, ἐξαίφνης τε αὐτὸν περιήστραψεν φῶς ἐκ τοῦ οὐρανοῦ" “ καὶ
88. ἐβάπτισεν αὐτόν] See Greg. Naz. ii. p. 711 (an Oration
to those who delay their Baptism). Philip was a married man,
and only a Deacon, and was sent by the Angel to baptize the
Ethiopian. “ Let me be a Philip; be thoa a minister of Can-
dace. Say, ‘Here is water, what hindereth me to be baptized ?’
Seize the opportunity. Though an Ethiop in body, be thou pure
in heart. And do not say, ‘ Let a Bisbop baptize me ;’ or, if a
Presbyter, let him be unmarried. Man looketh on the face, but
God on the heart. Any Minister can cleanse you by Baptism, if
he is not alien from the Church. One Minister may be of gold,
another of iron, but they are both like rings which have the seal
of Christ ; let them stamp on thee, who art the wax, the image of
the Great King. There is a difference in the metal but not in the
seal.’
89. ἥρπασε] Cp. the case of Elijah, 1 Kings xviii. 12. 2 Kings
ii. 16. Ezekiel iii. 12.14. St. Paul, 2 Cor. xii. 2.4. See Didy-
mus and Chrys. here, who observe, that by this sudden disappear-
ance of Philip, the Ethiopian was assured that the message he
had received was from heaven; avd that, if the Ethiopian had
asked Philip to remain with him, and he had refused to do so, he
would not then have gone on his way rejoicing. Cp. Robinson’s
Palestine, i. 320; iii. 14.
40. εὑρέθη eis "Δίωτον Showing that the object of his mis-
sion was attained. “A(wros, Ashdod, now Esdud (Robinson, ii.
p- 368),—being on the coast, half-way between Gaza on the
south, and Joppa on the north, and in the same latitude with
Jerusalem. On els see v.23; vii. 4, and viii. 23. Winer, p. 369.
— εὐηγγελίζετο -- Καισάρειαν), Going northward along the
sea-coast from Azotus to Ceesarea, he passed through Joppa, and
did the work of an Evangelist (εὐηγγελίζετο), and prepared the
way for St. Peter's visit to that place (ix. 84 -- 43), and for the
conversion of Cornelius at Cesarea (x. 1—24), where we find
Philip again (Acts xxi. 8).
On Cesarea itself see x. 1.
The house of Philip the Evangelist was still standing at
Cesarea in St. Jerome’s age, and was even shown in Bede’s time.
(Jerome, Epist. Paul. p. 160. Bede, in Acta, p. 43.)
Cu. IX. 1. Σαῦλος Saul, God’s σκεῦος ἐκλογῆς for the con-
version of the Gentiles, was of the tribe of Benjamin (Acts xiii.
21); and the Fathers (Tertullian adv. Marcion, v. 1. Chrys.
Ambrose, de Ben. Patr. ad fin. Aug., Serm. 279) apply to him,
in a spiritual sense, Jacob’s prophecy, Gen. xlix. 27, “ Benjamin
shall ravin as a wolf. In the morning he shall devour the prey,
and at night he shall divide the spoil.””—“ Escas dividet”’ (Aug.,
Serm. 279, and Append., Serm. 189); and “‘ escas divisit,” says
aa, (de Bened. Patriarch. 12), “" evangelizans gentibus
verbum.
Benjamin’s birth was the occasion of his mother’s death, so
* Seuli nativitas in Evangelium matri ejus Synagoge mortem
attalit.”” At first he might be called Benoni (s child of sorrow),
but by God’s grace he became Benjamin (Gen. xxxv. 18), the
son of a right hand. Benjamin was the last among the twelve
Patriarchs ; 80 Paul among the Apostles (1 Cor. xv. 8,9). Ben- ὶ
jamin was preferred above the rest by Joseph (Gen. xliii. 34); 80 ἡ
Paul by Christ (1 Cor. xv. 10).
Benjamin is called ‘ little’ (v¢g, Ps. Ixviii. 27), and yet “a
Ruler;”’ and so Saul is ‘ Paul,’ or little (see on xiii. 9), and calls
himeelf “ the least of the Apostles” (1 Cor. xv. 9), and yet ‘not
a whit behind the very chiefest Apostles” (2 Cor. xi. 5; xii. 11).
Even Corneliue ἃ Lapide here says, ‘‘ Ita Paulus ἃ Christo
dotatus fuit pre aliie Apostolis.””
— ἐμπνέων ἀπειλῆς] Something more than πνέων ἀπειλῆς, in-
twardly breathing of slaughter; his very breath was impregnated
with threats and slaughter. (Meyer, who compares Josh. x. 40,
ἐμπνέον (wijs.) On the genitive of the material after πνέω,
oe Winer, G. G. § 30, p. 183, who quotes Aristoph. Equit. 437,
οὗτος ἤδη κακίας καὶ συκοφαντίας πνεῖ.
— προσελθὼν τῷ ἀρχιερεῖ] See xxii. 5. Saul even outran
the High Priest in furious zeal against the Church: he was not
sent, but craved a commission against it.
2. cis Δαμασκόν] “ Damascus, civitas olim celeberrima, in
planitie amcenissima et fertilissima inter Libanum et Antilibanum
sita, in e& Syrise parte, que in literis sacris Syria Damascena
2 Sam. viii. 5. 168. vii. 8, ἃ Strabone lib. 16, p. 755. Cale-Syria
vocatur. Quanta Judeorum frequentia ibi fuerit, ex eo colligi
potest, quod Joseph. B. J. ii. 25 narret, sub Nerone Damascenos
in sud urbe decem Judeorum millia, quos in publicis thermis col-
lectos forte habebant, inermes oppressisse et trucidasse.”’ (Kuin.)
Cp. Howson, i. 106. Lewin, pp. 54— 63.
It may at first seem surprising, that the power of the High
Priest and the Sanhedrim of Jerusalem should have extended be-
yond the limits of Palestine so far as Damascus, and that they
should have been allowed to send Saul on ἃ commission to bind
in that city, and to bring bound to Jerusalem men and women,
without any reference to the power of Rome.
The solution of this question appears to be supplied, —not
by the Acts of the Apostles, but by the circumstance which ap-
incidentally from the statement of St. Paul in one of his
pistles, viz. “that in Damascus the Governor, or Ethnarch,
under Aretas, the king (i.e. of Arabia Petrea), was guarding
(ἐφρούρει) the city of the ascenes, desirous to seize him, and
that he was let down in a basket by a window in the wall, and so
his hands.” (2 Cor. xi. 32, 33.)
Hence it appears that Damascus was now garrisoned by a
military force of king Aretas—a remarkable circumstance—and
not, as heretofore, by the Romans, and by the forces of the Presi-
dent of Syria. (Cp. Joseph. xiv. 4, 5.)
By what means Damascus had come into the hands of
Aretas is not clear. Probably Aretas, after his nee | over Herod
Antipas (Joseph. Ant. xviii. δ. 1), had been induced by his suc-
cesses to make inroads into Syria; and a favourable opportunity
seems to have been presented by the ic elec of Vitellius, the
President of Syria, to Rome, on hearing the news of the death of
the Emperor Tiberius (in the spring of a.p. 37), for the occupa-
tion of Damascus by Aretas.
The Roman power lay as it were in abeyance; and Aretas,
whose victory was welcome to the Jews, who detested Herod
Antipas, was desirous to conciliate them (cp. Burton's Lectures,
p. 87), and seconded the endeavours of the officials of the San-
hedrim to arrest Saul, whom they had sent as a commissioner to
bind the Christians at Damascus, and who was now, in their eyes,
8 renegade and apostate, and who “confounded the Jews at Da-
mascus’’ by preaching the doctrine which he had been sent by
them to destroy.
positions are correct, then we see in them an ad-
ditional proof of St. Paul’s sincerity and courage, in his conversion
to Christianity.
The assertion in pp. 145—155 of Biscoe’s Lectures, that the
words of the Jews in John xviii. 31, “ 10 is not lawful for us to
put any man to death,” intimate only a temporary disability, on
account of the sanctity of the Passover, does not seem satisfac-
tory.
— τῆς 4800] ΤᾺ} often used for saving doctrine and practice ;
the way that leads to heaven (Chrys.); ‘Via, in qui ambulan-
dum, non otiandum’’ (Bengel). “Iter hoc facientibus patria
coelum est’’ (Valck.). As τὸ ὄνομα--ἔλε Name—was, to the
primitive Church, the holy and saving Name of Jesus (see v. 40),
80 ἡ 686s—the Way—was the holy and saving Way of the Gospel.
See below, xix. 9. 23; xxii. 4; xxiv. 14. 22; xxvi. 13.
8. ἐγγίζειν τῇ Δαμασκῷ] The distance from Jerusalem to
ACTS IX. 5—7.
45
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Damascus was about 140 miles. Saul was permitted by God to
go on his journey, and was not checked till he approached its
end, and was now about to enter the city, and to seize upon his
prey. (See Acts xxii. 6; xxvi. 12. 1 Cor. xv. 8.)
Thus the reason of this divine in ition was more clearly
evinced. It showed God’s watchful Providence, and fatherly
mercy to His Church, in the critical hour of her need (see below,
xii. 6. 23). Then Saul was arrested; and then, in the crisis of
peril, the Church was delivered. This is in exact accordance
with the general operations of Almighty God, as seen in Holy
Scripture. See Dr. Barrow’s excellent remarks in Sermon xi.
vol. i. p. 232, where he says,—
“God beholdeth violent men setting out in their unjust
attempts. He letteth them proceed on in a full career, until they
reach the edge of their design; then instantly he checketh, He
stoppeth, He tumbleth them down, or turneth them backward.
Thus was Haman’s plot dashed (Esther iii.), when he had pro-
cured a royal decree, when he had fixed a time, when he had
issued forth letters to destroy God’s people. Thus was Pharaoh
overwhelmed (Exod. xiv.), when he had just overtaken the chil-
dren of Israel. Thus were the designs of Adimelech, of Absalom,
of Adonijah, of Sanballat nipped. Thus when Sennacherib
with an unmatchable host had encamped against Jerusalem, and
had to appearance swallowed it, God did put @ hook into his nose,
and turned him back into his own land (2 Kings xix. 28).
Thus when Antiochus Epiphanes was marching on furiously to
accomplish his threat of turning Jerusalem into a charnel, a
noisome disease did intercept bis progress (2 Macc. ix. 5). Thus
when the profane Caligula did mean to discharge his bloody rage
on the Jews for refusing to worship him (Joseph. xviii. 12), a
domestic sword did presently give vent to his revengeful breath.
Thus also, when Julian had by his policy and authority projected
to overthrow our religion, his plot soon was quashed, and his
life snapped away by an unknown hand (Chrysost. in Baby].
Orat. 2. Naz. Orat. 4). Thus whenever the enemy doth come
in like a flood (threatening immediately to overflow and overturn
all things), the Spirit of the Lord doth lift up a standard against
him (Isa. lix. 19); that is, God’s secret efficacy doth suddenly
restrain and repress his outrage. This usually is the method
of Divine providence. God could prevent the beginnings of
wicked designs; He could supplant them in their first onsets;
He could anywhere sufflaminate and subvert them ; but He rather
winketh for a time, and suffereth the designers to go on till they
are mounted to the top of confidence, and good people are cast
on the brink of ruin; then ἀπὸ μηχανῆς, surprisingly, unex-
pectedly He striketh in with effectual succour; so declaring how
vain the presumption is of impious undertakers; how needful and
sure his protection is over innocent people; how much reason
the one hath to dread Him, and the other to confide in Him.
Then is God seen, then his care and power will be acknowledged,
when He snatcheth us from the jaws of danger, when our soul
doth escape as a bird out of the snare of the fowler.’’ (Ps.
exxiv. 7.) Cp. Barrow, vol. iv. p. 218, Serm. ix.
This, and something more than this was done by God in the
case of Saul. He was not checked before he was near Damascus;
if he had been stopped near Jerusalem, or midway, he would
perhaps never have entered Damascus. But it was so ordered
that Saul might preach the Gospel in the same city whither he
had come to persecuge; and thus under the controlling of
God, the very instrument which had been chosen by Satan to
destroy the Church at Damascus, was used by God to build it up.
So will it be at the end—when the power of Satan and of |
Antichrist seems nearly to have achieved a Victory over the
Church, then will Christ appear from heaven to destroy them
with “the brightness of His coming,” and to deliver His faithful
people from their hands.
4. πεσὼν ἐπὶ τὴν γῆν] In pictares of his conversion Saul is
generally represented on horseback, which is not very probable.
5. Augustine says, “eum ambuldese ;” and “ Pharisei vix equis
utebantur.”’ (See Salmeron and A Lapide here, and ad Deuteron.
xvii. 17.
-- Lae in the Hebrew Tongue. See Acts xxii. 9; xxvi. 14.
— Σαοὺλ, Σαούλ] The Hebrew of the Apoatle’s name, which
is never used in the New Testament, except by Christ (ix. 4. 11;
xxii. 7; xxvi. 14) and by Ananias (ix. 17; xxii. 13). In all
other cases he is called ZavAos and Παῦλος.
This repetition of the name, and the fact that he alone | havi
fch. 22. 9.
ἃ %. 13.
(see v. 7) was permitted to see Jesus and to hear His words
while others only saw the light, and heard the sound, showed
that the vision was addressed to Aim.
— τί μὲ διώκει: μὲ is emphatic (see Matt. xvi. 18, and on
John xxi. 2). ‘ Persecutorem suum vocavit torem mem-
brorum suorum (says Aug. in Joann. tract. x., and Serm. 279).
Membris adhuc in terra positis, Caput in coelo clamabat, et non
dicebat, Quid persequeris servos meos, sed, Quid ΜῈ perse-
queris?”? And δ. Bernard (Serm. de Convers. Paul. ap. A La-
pide), “‘ Persequebatur Eum qui adversus Corpus Ejus, quod est
Ecclesia, odio furebat iniquo.”” See therefore Christ’s love to
His Members (Iss. lxiii. 9. Matt. xxv. 40), and the exceeding
sinfulness of injuries against the Church.
See also above, on viii. 1.
5. ἐγὼ "Incots] He does not say, I am the Son of God, but
I am Jesus of Nazareth (5 Ναζωραῖος is in A, C, E, not Elz.),
He who was crucified; He to whom St. Stephen prayed, in thy
hearing, when thou wast consenting to His death.
It is distinctly said that Saul saw Jesus in heaven (see
ov. 17. 27. Acts xxii. 14, and 1 Cor. xv. 8). Hence it has been
argued by some Romanist Divines (e.g. 4 Lapide here), that
Christ’s human body, which is in heaven, was also near to St.
Paul. ‘‘ Fuit ergo Christi corpus tunc in duodus éocis, puta in
ceelo et in aére; quod nota, contra eos qui negant Christi corpus
esse in coelo et in Eucharistié simul.’’ But see on Acts iii.
21, and vii. 56, where St. Stephen sees the heavens ed, and
the Son of Man standing at the right hand of God. That vision
of St. Stephen explains the vision of St. Paul; and that vision of
St. Stephen, and his prayer to Jesus in heaven, may have been
instrumental in procaring this vision of St. Paul cad bis conver-
sion.
— διώκει] After this word Elz. adds σκληρόν σοι πρὸς
κέντρα Aaxti{euw τρέμων τε καὶ θαμβῶν εἶπε, Κύριε, τί με θέλεις
ποιῆσαι; καὶ ὁ Κύριος πρὸς αὐτόν. But these words are not in
any MS., and seems to be borrowed from xxvi. 14, and xxii. 10.
6. εἴσελθε els τὴν πόλιν, καὶ λαληθήσεταί σ. τ. 0.8. κ.]Ί Observe
that Saul, the future Apostle of the Gentiles, though arrested in
his course by Jesus Christ Himself, was sent by Him into the
City to be taught and baptized by one of the inferior ministers of
the Church, perhaps a Deacon (Chrys.) or a Presbyter (Aug.
queest. Evang. ii. 47). Even in Saul’s case, the ordinary means
of reception into the Church were not dispensed with. He was
eent by Christ to Ananias. Thus in a remarkable manner did
the Great Head of the Church show the necessity of conformity
to His own appointments and ordinances, and of a thankful
acceptance, and a devout use, of the means of Grace which He
dispenses by the agency of His Ministers, in the Word and
Sacraments.
S. Augustine’s words on this subject are deserving of the
especial attention of those who are tempted by the Evil One to
despise that agency ;—
“ Let the devout soul learn without pride what is to be
learnt through the ministry of man; and let us not tempt Him in
Whom we believe; lest, being deluded by the wiles of the Enemy,
we refuse to go to Charch to hear the Gospel read and preached
by man, or even to read the Bible itself; and expect to be caught
up into the third heaven, and to behold Christ, and to hear the
Gospel from Hie mouth rather than from that of men.
“ Let us be on our guard against these proud and perilous
imaginations, and let us reflect that even the Apostle Paul him-
self, though dashed prostrate on the earth by a divine voice from
heaven, was nevertheless sent by it to a man, in order to receive
the Sacraments, and to be incorporated into the Church.
“ Let us remember also, that although the Centurion Corne-
dius was assured by an Angel that his prayers were heard, and his
alms had in remembrance before God, yet he was referred to
Peter for baptism, in order to receive the Sacrament from him,
and also to learn what he should believe, hope, and love.” Aug.
de Doctr. Christ. i. pp. 15. 131, and Prolog. ad lib. i. De Civ.
Dei, p. 131. Cp. also Hooker, V. Ixxvi. 9.
So Philip was sent by the Angel to instruct and baptize
the Ethiopian. Acts viii. 26—29. Cp. Rom. x. 15.
7. εἱστήκεισαν) It is said (by Meyer, p. 184, and others) that
this assertion is st variance with what St. Paul himself says, xxvi.
14, πάντων καταπεσόντων ἡμῶν els τὴν γῆν. it i
alleged, his companions sre represented as standing ; there, a3
JSallen to the earth.’ But this is not the case. The word
46
g Dan. 10. 7.
ACTS IX. 8—11.
φωνῆς, * μηδένα δὲ θεωροῦντες. ὃ ᾿Ηγέρθη δὲ Σαῦλος ἀπὸ τῆς γῆς: ἀνεῳγμῶων
δὲ τῶν ὀφθαλμῶν αὐτοῦ οὐδὲν ἔβλεπε: χειραγωγοῦντες δὲ αὐτὸν εἰσήγαγον
εἰς Δαμασκόν. 3 Καὶ ἦν ἡμέρας τρεῖς μὴ βλέπων, καὶ οὐκ ἔφαγεν οὐδὲ ἔπιεν.
h ch, 22. 12.
10 ** Hy δέ τις μαθητὴς ἐν Δαμασκῷ ὀνόματι Avavias: καὶ εἶπε πρὸς αὐτὸν
ἐν ὁράματι ὃ Κύριος, ᾿Ανανία' ὁ δὲ εἶπεν, ᾿Ιδοὺ ἐγὼ, Κύριε. 1} Ὁ δὲ Κύριος
πρὸς αὐτόν, ᾿Αναστὰς πορεύθητι ἐπὶ τὴν ῥύμην τὴν καλουμένην Εὐθεῖαν, καὶ
εἱστήκεισαν here is joined with συνοδεύοντες (travelling together),
and is contrasted with it; and it means, that they who had till
then been in motion were suddenly arrested in their course. The
opposition here is not between standing and falling, but between
halting and gving on. Cp. viii. 38, ἐκέλευσε στῆναι τὸ ἅρμα.
Luke vii. 14, of βαστάζοντες ἔστησαν. viii. 44, ἔστη ἡ ῥύσις
τοῦ αἵματος. Therefore the two accounts are quite consistent.
St. Luke describes here the suddenness with which the cavalcade
was checked in its course; St. Paul, their prostration on the
— ἐνεοῆ Elz. évveol: but the other form is preferable as con-
nected with ἄνεως, silent, dumb, speechless,—xawpds, Valck. Cp.
Winer, § 5, p. 43. It is used by LXX, Prov. xvii. 28. Isa. lvi.
10, and elsewhere, and often means stunned by fear, ἐμβροντηθεὶς
(Hesych.), as here.
ἀκούοντες μὲν τῆς φωνῆ:} It is said in v. 4 that St. Paul
ἤκουσε φωνὴν Aéyovoay,—and so xxvi. 14, ἤκουσα φωνὴν λα-
λοῦσαν. Observe the accusative in both places, i.e. he heard
and understood its articulate utterance. But they who were with
him, ἤκουον τῆς φωνῆς (genitive), heard the sound, not the words
of the speaker.
There is therefore no discrepancy, as is alleged by some
foreign and English Expositors, between the assertion here and
that in Acts xxii. 9, where it is said that they τὴν φωνὴν οὐκ
ἤκουσαν τοῦ λαλοῦντος. Here we have the genitive of the thing,
there the accusative. The reason is, that Saul’s companions
ἀκούοντες τῆς φωνῆς οὐκ ἤκουσαν Thy φωνὴν τοῦ λαλοῦντος, --ἰἶ. 6.
they heard, but did not understand what they heard. As is well
said in Catena, p. 361, by Ammeontus, who understood and wrote
Greek well, his native tongue, Our Lord made a distinction be-
tween Saul and his fellow-travellers in regard to both senses, —
i. 6. of eye and of ear. He saw Jesus; they only saw the light
of His appearance; Ae heard and understood the words of ἴω
voice; they only heard its sound ;
The original words of Asemonius are, σημειωτέον, ὅτι καὶ
εἶδε τὸν Ἰησοῦν, καὶ ἤκουσεν αὑτοῦ ὁ Παῦλος" of δὲ συνόντες
τὴν λαμπηδόνα μόνον τοῦ φωτὸς αὑτοῦ εἶδον, ob μὴν αὑτόν" καὶ
τὸν ἦχον ἤκουον τῆς φωνῇς, οὐ μὴν συνῆκαν τὰ λεγό-
μενα: one who ἀκούει φωνὴν, xxii. 14 also ἀκούει φωνῇς, but
one who ἀκούει φωνῆς does not necessarily ἀκούει φωνήν. Exam-
ples of the genitive of the person, ἀκούειν λέγοντος (which is an
elliptical expression), are irrelevant. As Grotiue well says: ‘‘ φωνὴν
οὐκ ἤκουσαν est vocem non.infellexerunt.”” And another scholar,
inferior to none of the present age, Valekenaer, says, Ὁ. 450,
“Dici possunt ἀκούειν τῆς φωνῆς, τὴν φωνὴν οὐκ ἀκούειν, ut prius
significet sontem anudire, alterum loquentis verba non intelligere.””
See also Schoetigen, p. 445. Hammond, p. 374. Benget, p. 551.
Hengstenberg, History of Balaam, p. 378, and Baumgarten here,
. 217—219.
re It would be endless and fruitless to recount the speculations
of some Expositors (such as Kickhorn, Ammon, Wittig, Schulze,
Greiling, Boechme, Hezel, Heinrichs, &c.), who have endeavoured
to account for St. Paul’s Conversion from ordinary physical phe-
nomena, and to explain away all that is supernatural in St. Luke’s
and St. Paul’s own narratives of it; or such as Lange, who re-
gard it as a visionary reverie; or who, with Bretschneider and
Emmerling, confound it-with his raptare into the third heaven
(2 Cor. xii. 1—7), or with Bahrdt, Venturini, and Brennecke,
venture to affirm tbat Jesus merely died ἐπ appearance, and so
presented Himself to Saul on His way; or of the Tubingen school
of Critics, who deny the fact altogether. Meyer, who censures
these hypotheses (pp. 182—184), yet does not hesitate to say,
that there is a discrepancy between the account here (ix. 7) and
xxvi. 14, and xzii. 9, and even imputes it to the “ conscientious-
ness of St. Luke in not forcing the different narratives he had
received of St. Paul’s Conversion into harmony and conformity
with one another ;’’
This is not a question (as sometimes represented) of “ verbal
variety,” but of substantive truth. To imagine (as some have
done) that St. Luke, having given an account of St. Paul’s con-
version in the Ninth chapter, pats into St. Paul’s mouth in the
Twenty-second chapter a speech which, in an important point,
contradicts that account, is to suppose—not only that St. Luke
was not inspired—but that he was destitute of common sense.
To imagine that St. Luke really contradicts St. Paul, or makes
St. Paul contradict himself, is indeed to imitate the spirit of a
notorious unbeliever, and to degrade the Writer of the Acts from
“80, Luke the beloved Physician, whose praise is in the ”
ny ον υνυνῆ (Cp. Bentley on Free-thinking,
p. 112.
If such suppositions as these are once accepted, then a door
is opened to an inundation from the whole flood and torrent of
sceptical 5 ions referred to above, which commence with
assumptions of “verbal discrepancies” between St. Paul’s
account and St. Luke’s, and thence proceed to deny the veracity
of the one or the other, or both, and then go on to doubt the
reality of St. Paul’s miraculous Conversion, and even of the
Death of Christ, and the Atonement itself.
8. οὐδὲν ἔβλεπε] He was committed by God like s prisoner
to the chains of a three days’ blindness, as it were to a soldier to
guard, lest from previous prejudice he or others should say that
it was a mere phantom of the brain that he had seen in the way
(Euseb. in Caten. p. 154).
Compare the case of Zacharias in the Temple whose damb-
ness after the Vision of the angel was a proof of its reality (Luke
i, 20—22), and also an appropriate punishment for unbelief, like
St. Paul’s blindness, inflicted on him to show how blind he had
been in his zeal and rage against the Church. And as the loosing
of the tongue of Zacharias, when he wrote “his name is John”
(Luke i. 63), showed why his tongue had been bound, s0 the
visible sign of the scales falling from the eyes of St. Paul (v. 18)
when Ananias laid his hands on him, served further to show not
only the reality of the blindness, but also the reason of it. And
as the voice of Zacharias was taken away, that he might after-
wards prophesy, so St. Paul’s bodily sight was eclipsed for a
aay hee te EME κα σε απ: amine Ae . ἰοτίσου, ant 16 the
wo!
As Aug. says (Serm. 279), ‘‘Caecus factus est Saulus; at
interiore luce fulgeret cor ejus, exterior ad tempus erepta est;
subtracta est persecutori, ut redderetur preedicatori. Et eo tem-
pore, quo cetera non videbat, Jesum videbat : ita et in ipsd ceci-
tate mysterium informatur credentium; quoniam qui credit in
Jesum, Ipsum intueri debet, ceetera nec nata computare; ut crea-
tura vilescat, Creator in corde dulcescat.’’
χειραγωγοῦντες like a spoil rescued from the strong man
(es) whose house had been spoiled by a stronger than
Θ.
γα τὰ βλέπων) On the force of μὴ here, see Winer, α. 6.
p- 431.
— οὐκ ἔφαγεν) An example of repentance. See his sorrow
for persecuting the Church. (TAeoph.)
10. *Avayfas] See above on v. 6, and compare 3. Aug. Serm.
279, who says, “ Adductus est ad Ananiam; et Ananias inter-
pretatur Ovie; ecce lupus adducitur ad ovem; Ipse Pastor de
ceelo nuntiavit lupum venturam ovi, sed non seviturum.” As
to this etymology of Ananias, A Lapide says, ‘‘ Nescio qua
lingua interpretur Ovis.’’ Perhaps they who so interpreted it
connected it with duvds, ἀμνίον, and Agnus.
If (with Mintert and Kuin.) we derive it from y20, gratiosus
Suit, and =, Dominus, it happily illustrates St. Paul’s assertion
—'by the Grace of God I am what Iam” (1 Cor. xv. 10).
11, ῥύμην] Not πλατεῖα, platea, a broad way, but ῥύμη, a
narrow one (see Luke xiv. 21), and it was εὐθεῖα, recta, or
straight ;
Seemingly a trivial incident; if any thing in Scriptare and
in the lives of the Apostles, and especially in the history of the
‘Vas electionis,’’ and of 80 marvellous an event as St. Paul’s Con-
version, can rightly be so called. With reverence be it said, even
this slight circumstance, which the Holy Spirit has thought fit to
record, may perhaps seem to have its moral. Saul the persecator
had now passed from the broad way of worldly power and honour,
on which he was lately hurrying to and which was
leading him to destraction (Matt. vii. 13), and he had now been
brought to the right or straight way (cp. Acts xiii. 10), and nar-
row (Matt. vii. 14), called κατ᾽ ἐξοχὴν the Way (Acts ix. 2), in
which he would now be led to everlasting life.
ACTS ΙΧ. 12—23.
ζήτησον ἐν οἰκίᾳ ᾿Ιούδα Σαῦλον ὀνόματι, Ταρσέα: ἰδοὺ yap προσεύχεται,
12 καὶ εἶδεν ἐν ὁράματι ἄνδρα ὀνόματι ᾿Ανανίαν εἰσελθόντα καὶ ἐπιθέντα αὐτῷ
χεῖρα, ὅπως ἀναβλέψῃ. 15 ᾿Απεκρίθη δὲ ᾿Ανανίας, Κύριε, ἀκήκοα ἀπὸ πολλῶν
περὶ τοῦ ἀνδρὸς τούτου, ‘doa κακὰ ἐποίησε τοῖς ἁγίοις σου ἐν 'ἹΙερουσαλήμ:
4 καὶ ὧδε " ἔχει ἐξουσίαν παρὰ τῶν ἀρχιερέων, δῆσαι πάντας τοὺς ἐπικαλου-
μένους 'τὸ ὄνομά σον. © Εἶπε δὲ πρὸς αὐτὸν ὁ Κύριος, Πορεύου, ὅτι “ σκεῦος
ἐκλογῆς ἐστί μοι οὗτος, τοῦ βαστάσαι τὸ ὄνομά μου " ἐνώπιον ἐθνῶν τε καὶ
" βασιλέων, " υἱῶν τε ᾿Ισραήλ. 15 %’Eya γὰρ ὑποδείξω αὐτῷ ὅσα δεῖ αὐτὸν
47
11 Tim. 1. 18.
Κ ver. 21.
ey A > » , ἊΝ
ὑπὲρ τοῦ ὀνόματός μου παθεῖν.
W τ᾿ Απῆλθε δὲ ᾿Ανανίας καὶ εἰσῆλθεν εἰς τὴν οἰκίαν, καὶ " ἐπιθεὶς ἐπ᾿ αὐτὸν
τὰς χεῖρας εἶπε, Σαοὺλ ἀδελφὲ, ὁ Κύριος ἀπέσταλκέ με, ᾿Ιησοῦς ὁ ὀφθείς σοι
ἐν τῇ ὁδῷ F ἤρχου, ὅπως ἀναβλέψῃς, καὶ ' πλησθῇς Πνεύματος ἁγίου. | Καὶ
εὐθέως ἀπέπεσον ἀπὸ τῶν ὀφθαλμῶν αὐτοῦ ὡσεὶ λεπίδες, ἀνέβλεψέ τε παρα-
a
χρῆμα, καὶ ἀναστὰς ἐβαπτίσθη: 15 καὶ λαβὼν τροφὴν ἐνίσχυσεν.
᾿Εγένετο δὲ μετὰ τῶν ἐν " Δαμασκῷ μαθητῶν ἡμέρας τινάς. ™ Καὶ εὐθέως
pch. 28. 17, &c.
qch. 20. 23,
& 21.11.
2Cor 11]. 23—27.
2 Tim. 1. 11, 12.
rch. 22. 13.
sch. 8. 17.
tech. 2.4.
uch. 26 20.
Gal. 1. 17.
ἐν ταῖς συναγωγαῖς ἐκήρυσσε τὸν ᾿Ιησοῦν ὅτι οὗτός ἐστιν ὁ Υἱὸς τοῦ Θεοῦ.
Ql
᾿Εξίσταντο δὲ πάντες οἱ ἀκούοντες, καὶ ἔλεγον, Οὐχ οὗτός ἐστιν " ὁ πορ-
, > ε Q AY 3 a ΝΥ Ψ᾿ aA a @ 5 aA
θήσας ἐν ἹἹερουσαλὴμ τοὺς ἐπικαλουμένους τὸ ὄνομα τοῦτο' Kal ὧδε εἰς τοῦτο
ἐληλύθει ἵνα δεδεμένους αὐτοὺς ἀγάγῃ ἐπὶ τοὺς ἀρχιερεῖς ; 33 Σαῦλος δὲ μᾶλλον
ἡ ἐνεδυναμοῦτο, καὶ * συνέχυνε τοὺς ᾿Ιουδαίους τοὺς κατοικοῦντας ἐν Δαμασκῷ, Fe 8.
συμβιβάζων ὅτι οὗτός ἐστιν ὁ Χριστός.
38 ‘As δὲ ἐπληροῦντο ἡμέραι ἱκαναὶ, συνεβουλεύσαντο οἱ ᾿Ιουδαῖοι " ἀνελεῖν ἐν ἢ
— προσεύχεται)] He prayeth—the attitude most proper for
the reception of the moral, intellectual, and spiritual light, which
was now illuminating him; and though his eyes were dark, yet
he had a vision from above, and saw more clearly than before.
See v. 12.
12. εἶδεν ἐν ὁράματι) This pair of visions, one vouchsafed to
Saul and the other to Ananias, and the one tallying with the
other, takes away all suspicion of self-deception. 6 same pro-
vidential arrangement is to be observed in the next chapter, with
to the two corresponding visions of Cornelius and St.
Peter, and the narrative of the one pair confirms that of the
other pair.
1b. Deailos éxAoyfis] A double Hebraism.
(1) σκεῦος, Hebr. “7, any instrument, ὄργανον, utensil,
vessel. As applied to men, see Rom. ix. 21. 23, σκεύη ἐλέους.
2 Tim. ii. 20.
(2) ἐκλογῆς, the genitive for the adjective or aber pre See
above on Matt. xxii. 11. Acts vii. 2. Cp. Voret. de Hebr. pp.
33. 246. James i. 26, ἀκροατὴς émAnoporijs. 1 Cor. x. 16, τὸ
ποτήριον τῆς εὐλογίας. Heb. i. 8, ῥάβδος εὐθύτητος. 2 Pet. ii. 1,
αἱρέσεις ἀπωλείας.
On the meaning of the term see further, xxii. 14, and
St. Paul’s own comment, Gal. i. 15. 1 Cor. xv. Ἢ aa rs
singulare exemplum gratis gratuite amplissime. Bengel.
- βαστάσα! Vas electionis Paulus, quia vas legis, et
Scripturarum armsrium.’’ (Jerome, in QOseam viii.) Also as
βαστάζον, or carrying like a living vehicle what he contained.
Cp. the chariot seen by Ezekiel, in the wheels of which the Spirit
was (Ezek. i. 21). So the Spirit was in this Apostolic “Vas
electionis,” and gave him life and motion, though in his own
esteem he held the spiritual treasure in an earthen vessel (2 Cor.
iv. 7); and so, by humility as well as zeal, he was a vessel fitted
for the Muster’s use (2 Tim. ii. 21).
16. παθεῖν] ‘to suffer.’ The word παθεῖν is happily reserved
for the close of the sentence, so that the mind may dwell on ¢hat.
He who came to inflict suffering on others must now be taught to
suffer, and be perfected by suffering,—a proof of the reality of
his Conversion. He was not drawn to Christ by promises of
earthly good; he left all, lost all, for Christ. But note how he
rejoices in his sufferings; see what he says, Gal. vi. 17. 2 Cor.
i. 5. Rom. v. 3; viii. 18. Cp. Aug. Serm. 279, 4. A Lapide
adds, “ Fortis agere Romanum est: fortia pati Christianum.”’
11. %pxov] wert coming, i.e. when thou wast suddenly stopped
by the Divine Voice. There is something more observable in this
tense, because (as Valck. observes) the form ἠρχόμην from ἔρχομαι
is very rare. It is found in Mark i. 45; ii. 13.
ch. 23.1
18. Aew{Ses] that his blindness might not be supposed to be
imaginary. (Chrys.) See above, on ». 8. ,
— ἐβαπτίσθη] See below, xxii. 14.
20. Ἰησοῦν} So A, B, C, E, and others. Elz., Χριστόν.
21. οὐχ οὗτός ¢orw] Is Saul also among the Prophets?
1 Sam. x. 11, 12; xix. 24. The case of St. Paul’s conversion
being extraordinary, and not to be drawn into an example of
God’s dealings with men, and not to be made by them a ground
of bope for such interpositions (cp. 1 Tim. i. 15), it is not sur-
prising that the Christian Fathers should have seen types and pro-
phecies concerning St. Paul in the history of the Ancient People
of God. See above concerning Benjamin (viii. 1).
There appears also to be a connexion, both by way of resem-
Dlance and contrast, between Saul the first King of Israel, and
Saul the last of the Apostles ;
Both were of the tribe of Benjamin; both were at once
Persecutors; the one the persecutor of David, the other of the
Son of David (cp. Aug. Serm. 279). Saul the persecuting King
is among the Prophets (1 Sam. x. 12; xix. 24); and Saul the
persecuting Pharisee is among the Apostles. ho would have
expected either of these events? Saul the King resisted the
grace of God, and gave himself up to the Evil Spirit. But Saul
the Pharisee was not disobedient to the heavenly vision. (Acts
xxvi. 19.) Both the one and the other afford remarkable examples
of the freedom and power of Divine Grace. But extraordinary
as these examples are, they show also that Divine Grace, free and
powerful as it is, is not irresistible. Saul the King might have
been like Paul the Apostle, if he had cherished the Spirit within
him; and Paul the Apostle would have been like Saul the King
if he had grieved and resisted the grace of God.
22. συμβιβάζων) eng by a collation of passages cited and
ars πὐτν See
. ἡμέραι fxavaf] ‘many days.’ He had now been for
some time in Arabia, i.e. ‘that part of Arabia which bordered
on Syria, and there received a full revelation of the from
God.” (Bp. Pearson in Acta, p. 368, and Annal. Paulin. ad
A.D, XXXvi.) ;
“ Arabia,” as used by St. Paul, does not necessarily mean
the wilderness of Arabia, commonly 80 called. Early Christian
writers (Justin and Tertullian) assign Damascus itself to Arabia ;
and the region of Auranitis, on the south of Damascus, is reckoned
by Roman writers as belonging to Arabia. (Kitto, p. 143.)
Bp. Pearson dates St. Paul’s three years (Gal. i. 18) from his
conversion to his return to Jerusalem.
Arabia was St. Paul’s school for the Apostleship. After-
wards he returned to Damascus, where the events here recorded
48
ν 2 Cor. 11, 82.
c 2 Cor. 11. 26,
ἄς Ps. 21. 1].
& 37. 32, 33.
d Josb. 2. 15.
1 Sam. 19. 12.
6 Gal. 1. 18.
fch. 4. 36.
ἃ 18, 2.
ACTS IX. 24—31.
αὐτόν: 34" ἐγνώσθη δὲ τῷ Σαύλῳ ἡ ἐπιβουλὴ αὐτῶν: “ παρετηροῦντό τε τὰς
“' ε s Ν 9 2 3 aN . 2 ἀλ 4 δὲ aos e
πύλας ἡμέρας τε καὶ νυκτὸς, ὅπως αὐτὸν ἀνέλωσι αβόντες δὲ αὐτὸν ot
a x “A x A a 4 3 (δ
μαθηταὶ νυκτὸς καθῆκαν διὰ τοῦ τείχους, χαλάσαντες ἐν σπυρίδι.
% * Παραγενόμενος δὲ εἰς ἹΙερουσαλὴμ ἐπειρᾶτο κολλᾶσθαι τοῖς μαθηταῖς"
καὶ πάντες ἐφοβοῦντο αὐτὸν, μὴ πιστεύοντες ὅτι ἔστιν μαθητής.
νάβας δὲ ἐπιλαβόμενος αὐτὸν ἤγαγε πρὸς τοὺς ἀποστόλους: καὶ διηγήσατο
Ἵ Βαρ-
αὐτοῖς πῶς ἐν τῇ ὁδῷ εἶδε τὸν Κύριον, καὶ ὅτι ἐλάλησεν αὐτῷ, καὶ πῶς ἐν
g Gal. 1. 18.
lod a 2 3
Δαμασκῷ ἐπαῤῥησιάσατο ἐν τῷ ὀνόματι τοῦ ᾿Ιησοῦ. ™* Καὶ ἦν μετ᾽ αὐτῶν
εἰσπορευόμενος καὶ ἐκπορενόμενος εἰς ἱἹΙερουσαλὴμ, καὶ παῤῥησιαζόμενος ἐν
hch. 6. 1.
& 11. 20.
{ ver. 38. ' of δὲ ἐπεχείρουν ἀνελεῖν αὐτόν.
τῷ ὀνόματι τοῦ Κυρίον' 39" ἐλάλει τε καὶ συνεζήτει πρὸς τοὺς ᾿Ἑλληνιστάς"
80 ᾿Επιγνόντες δὲ οἱ ἀδελφοὶ κατήγαγον αὐτὸν εἰς Καισάρειαν, καὶ ἐξ-
Zech. 8, 20---22.
απέστειλαν αὐτὸν εἰς Ταρσόν. 81 ‘A μὲν οὖν ἐκκλησία καθ᾽ ὅλης τῆς ᾿Ιουδαίας
καὶ Γαλιλαίας καὶ Σαμαρείας * εἶχεν εἰρήνην, ' οἰκοδομουμένη, καὶ πορευομένη
τῷ φόβῳ τοῦ Κυρίου, καὶ τῇ παρακλήσει τοῦ ἁγίου Πνεύματος ἐπληθύνετο.
occurred. St. Luke passes over an interval of éhree years (see
Gal. i. 17, and Rosenm.). And it is observable that ‘many
days” are equivalent to three years in 1 Kings ii. 38. Cp.
Howson, i. 122.
This is more carefully to be noted, because from this expres-
sion some have taken occasion to say (Baur, p. 106, and Meyer,
p- 188), that St. Luke did not know that St. Paul was three years
in Arabia.
But the fact is, this mode of speaking is a proof that
St. Luke does not profess to give a full history of St. Paul or any
one Apostle. He does not mention how and when St. Paul was
fully instructed in the doctrines of Christianity. And if we had
only the Acts of the Apostles, we should not know that St Paul
had ever written a single Epistle. No argument, therefore, can
be drawn from what perbsps some may call omissions in this his-
tory. Least of all may we venture to say, that they are proofs of
ignorance, inadvertence, or forgetfulness, on the part of the Sacred
Historian, as some Expositors have done; 6. g. one writing on
this passage, ‘‘ Hoc iter in Arabiam Lucas silentio preeteriit, quo-
niam ut videtur, ignorabat ἃ Saulo iter in Arabiam susceptum
fuisse, aut hujus rei oblitus erat.’’ St. Paul himself omits it
Acts xxii. 16, 17, and yet mentions it Gal. i. 17.
How much sounder is the criticism of 5. Chrysostom here !
“The historian (St. Luke) passes by, designedly and modestly,
St. Paul’s visions in Arabia.” And of S. Jerome (in Galat. i.),
“ Lucas idcirco de Arabi preeteriit, quia forsitan nihil dignum
Apostolat in Arabia Saulus perpetravit,—et quod aliqua dis-
pensatio et Dei preeceptum fuerit, ut taceret.’’
As Bede observes here, St. Paul himself appears to intimate
that he did not preach in Arabia; for the Apostle says (Acts
xxvi. 20) that he preached to them st Damascus first, and at
Jerusalem, and throughout all the coast of Judeea, and then to
the Gentiles. Perhaps this retirement of St. Paul after his Con-
version was designed to be exemp and instructive to the
Church, that new converts should not be admitted to exercise all
the functions of the ministerial office, without some probationary
term of silence, after their conversion.
2A. παρετηροῦντο)] So A, B,C, E, F,G. Elz. παρετήρουν.
The Jews were assisted in their stratagem against Saul by
the Ethnarch, or Governor of Damascus, then in the hands of
Aretas, ‘the King” of Arabia Petreea (2 Cor. xi. 32, ae the
father-in-law of Herod Antipas, whose terri Aretas invaded on
account of his abandonment of his daughter for Herodias (Matt.
xiv. 3. Joseph. Ant. xviii. 5.1). Antipas a for protec-
tion to Rome, and Vitellius, then at the head of the Roman forces
in Syria, of which he was President, was commanded by Tiberius
to assist him.
26. διὰ τοῦ relyous] As the spies by Rahab from Jericho
(Josh. ii. 15), and David by Michal (1 Sam. xix. 12), where the
words are, διὰ τῆς θυρίδος, and see 2 Cor. xi. 33, where he says,
ἐχαλάσθην ἐν σαργάνῃ, and the expression of St. Luke, διὰ τοῦ
τείχους, is explained by διὰ θυρίδο: -- διὰ τείχους.
- ἐν σπυρίδι} a corn-basket. (Hesych.) See on Matt. xvi. 9.
26. els Ἱερουσαλήμ] Gal. i. 17.
-- ε8 ἐφοβοῦντο, μὴ πιστεύοντε5] How was this, it may
be said, after the miraculous intervention of God at his Con-
version? This question may be answered by reference to ἃ fact
not stated in the Acts but by St. Paul himself. Immediately
after his Conversion he did not confer with “flesh and blood,”
nor went up to the Apostles; doubtless lest it should be imagined
that he had received his Gospel from man. But he went forth-
with into Arabis (see Gal. i. 17),—a circumstance not mentioned
by St. Luke,—and there he received his revelations from Jesus
Christ himself, and he then returned to Damascus (Gal. i. 12).
It might therefore be supposed by the Disciples at Jerusalem that
he had shunned the Apostles from fear or antipathy, and thence
jicions might arise concerning his sincerity.
a. Βαρνάβα---- ἤγαγε] Barnabas of Cyprus might well have
had previous acquaintance with Paul of Tarsus in Cilicia. It has
been said by some that he was St. Paul’s fellow-disciple under
Gamaliel: it is not improbable; but there is no sufficient evi-
dence of this. It was however a fitting act for the υἱὸς παρα-
κλήσεως to commend him to the Apostles. Cp. his similar act,
xi. 25.
— τοὺς ἀποστόλου: namely, Peter and James, Gal. i. 18,
Rosenm., who well adds, concerning the honourable testimony
of St. Barnabas to the circumstances of St. Paul’s conversion, and
to St. Paul’s own courage, “ Conveniebat id potiis narrari ab aliis
qui id scirent, quam ab ipso Saulo preedicari.”
— πῶς ἐπαῤῥησιάσατο)] “ Ομαπίά cum fiducid doctrinam Jesu
sit professus.”” 5
28. τ Ἱερουσαλήμ] when he had a trance in the Temple,
xxii. 17.
29. συνεζήτει πρὸς τοὺς Ἑλληνιστά) He now confuted
some of the same persons with whom he had formerly co-
operated, and who had been most eager and furious in their zeal
against Stephen, and had been the originators of the accusa-
tion which led to bis death (vi. 9—14).
Thus St. Paul endeavoured to make amends at Jerusalem,
and at the peril of his life, for former sins committed there against
Christ and the Charch.
In both cases St. Luke uses the same word, συζητεῖν.
80. Ταρσόν} to his own country and friends—to which he
specially owed the duty of communicating the blessings of
Christianity. Cp. John i. 42.
81. ἡ μὲν οὖν ἐκκλησίαι: leat So A, B, C, and many
Cursive MSS. and Versions. iz. has the plural, ai μὲν
ἐκκλησίαι. Cp. Gal. i. 22. The singular number rests on the
best authority, and seems most fitted to describe the unity and
peciene | of the Church in that period of peace.
— εἶχεν eiphyny] Because the Jews were so much occupied
in endeavouring to frustrate the order which the Emperor Caligula,
who claimed divine worship (Ligh{/foot, i. p. 834. 867. Burton,
Lectures, p. 132. Howson, i. 136), had given to Petronius to
set up his statue in the Temple (Joseph. xviii. 8), that they had
not leisure to persecute the Church—a remarkable instance of the
manner in which the evil passions of men are made subservieat
by God to the edification of the Church.
This order was afterwards rescinded at the intervention of
Herod Agrippa, then at Rome; and with the death of Caligula
the aaa recommenced under Herod Agrippa (Acts xii.
1—19).
It is observable, that, in the primitive ages, the Church had
less to fear from some of the worst Emperors, such as Tiberius
and Cali than from those Princes of Judsea, such as Agrippa,
who were most honoured by the Jews.
ACTS IX. 32—43. X. 1.
49
δ °Eyévero δὲ Πέτρον διερχόμενον διὰ πάντων κατελθεῖν καὶ πρὸς τοὺς
ἁγίους τοὺς κατοικοῦντας Avddav. 83. Εὗρε δὲ ἐκεῖ ἄνθρωπόν τινα ὀνόματι
Αἰνέαν, ἐξ: ἐτῶν ὀκτὼ κατακείμενον ἐπὶ κραβάττον, ὃς ἦν παραλελυμένος.
δι Καὶ εἶπεν αὐτῷ ὁ Πέτρος, Aivéa, " ἰᾶταί σε᾿Ιησοῦς Χριστὸς, ἀνάστηθι καὶ ὅν, 8. 6 16.
στρῶσον σεαυτῷ. Καὶ εὐθέως ἀνέστη: 85 καὶ εἶδον αὐτὸν πάντες of κατοι-
κοῦντες Λύδδαν καὶ τὸν Σάρωνα, οἵτινες " ἐπέστρεψαν ἐπὶ τὸν Κύριον. 3 ur. 3.16.
86 Ἔν ᾿Ιόππῃ δέ τις ἦν μαθήτρια ὀνόματι Ταβιθὰ, ἣ διερμηνενομένη λέγεται
Δορκάς' αὕτη ἦν " πλήρης ἔργων ἀγαθῶν καὶ ἐλεημοσυνῶν ὧν ἐποίει. 1 ᾽Ἐγέ:- 41 τινι, 5. 10.
veto δὲ ἐν ταῖς ἡμέραις ἐκείναις ἀσθενήσασαν αὐτὴν ἀποθανεῖν. Λούσαντες
δὲ αὐτὴν ἔθηκαν ἐν ὑπερῴῳ. ὃ8 ᾿Εγγὺς δὲ οὔσης Λύδδης τῇ ᾿Ιόππῃ, οἱ μαθηταὶ
ἀκούσαντες ὅτι Πέτρος ἐστὶν ἐν αὐτῇ, ἀπέστειλαν δύο ἄνδρας πρὸς αὐτὸν,
παρακαλοῦντες, μὴ ὀκνήσῃς διελθεῖν ἕως ἡμῶν. © ᾿Αναστὰς δὲ Πέτρος συν-
ἦλθεν αὐτοῖς: ὃν παραγενόμενον ἀνήγαγον εἰς τὸ ὑπερῷον, καὶ παρέστησαν
αὐτῷ πᾶσαι αἱ χῆραι κλαίουσαι καὶ ἐπιδεικνύμεναι χιτῶνας καὶ ἱμάτια, ὅσα
ἐποίει μετ᾽ αὐτῶν οὖσα ἡ Δορκάς. 40. ΕἘκβαλὼν δὲ ἔξω πάντας ὁ Πέτρος,
καὶ θεὶς τὰ γόνατα, προσηύξατο, καὶ ἐπιστρέψας πρὸς τὸ σῶμα εἶπε, Ταβιθὰ,
ἀνάστηθι. Ἢ δὲ ἤνοιξε τοὺς ὀφθαλμοὺς αὐτῆς, καὶ ἰδοῦσα τὸν Πέτρον ἀν-
ἐκάθισε. *! Δοὺς δὲ αὐτῇ χεῖρα ἀνέστησεν αὐτήν: φωνήσας δὲ τοὺς ἁγίους
καὶ τὰς χήρας παρέστησεν αὐτὴν ζῶσαν. “3 Γνωστὸν δὲ ἐγένετο καθ᾽ ὅλης
τῆς ᾿Ιόππης" καὶ " ἐπίστευσαν πολλοὶ ἐπὶ τὸν Κύριον. “5 ᾿Εγένετο δὲ ἡμέρας Bit as.
ἱκανὰς μεῖναι αὐτὸν ἐν ᾿Ιόππῃ, παρά τινι Σίμωνι βυρσεῖ.
X. 1’ Ανὴρ δέ τις ἐν Καισαρείᾳ ὀνόματι Κορνήλιος, ἑκατοντάρχης ἐκ σπείρης
— πορευομένη) πορεύεσθαι, the Hebr. 77.
82. διὰ πάντων] Kein. supplies τόπων. Cp. Luke xi. 24.
Mow, ἁγίων. Both, places and persons, may be meant. Cp.
ο.
The foundation of the See of Antioch in Syria has been
assigned to St. Peter at this period by some, e. g. Baronius and
A Lapide. But, however this may be, it does not appear that he
resided there at this time as Bishop, for he is said here διέρχεσθαι ;
his visit to Antioch, if he did visit it, was only of shart dura-
tion.
— Λύδδα») A, B have Λύδδα, C and E have Λύδδαν here and
νυ. 35. Josephus uses both Λύδδα (B. J. iv. 8. 1) and Λύδδαν
(Ant. xx. 6. 2) in the accusative. Almost all MSS. and
Editions have Λύδδης in v. 38.
94. laral σε "Incots] Christ in heaven heals thee by me on
earth. (Didym.) Contrast this language of Peter with our Lord’s
expressions of sovereign will and divine power. (Chrys.) θέλω,
κι σθητι (Matt. viil. 3). ἄρον τὸν κράβαττόν cov (Mark ii. 11).
Ταλιθὰ κοῦμι (Mark v.41). Ad(ape, δεῦρο ἕξω (John xi. 43).
Christ heals αὐθεντικῶς καὶ abroxparixas, Peter ὑπουργικῶς
καὶ ὑκηρετικῶς. See also above, iii. 6, and below, v. 40, θεὶς τὰ
γόνατα προσηύξατο.
On the paronomasia ἰᾶταί σε Ἰησοῦς, see on iv. 30.
— στρῶσον σεαυτῷ] i.e. forthwith do for thyself what others
"" oe a] falfilment of the prophecy in I
. να ent © prop in Isa. xxxv. 2,
“The excellency of Carmel and Sharon shall see the glory of the
Lord, and the excellency of our God.” Cp. on viii. 40. “ Σάρων,
Tes. pe ei aeealh ai, lxv. 10. Non est nomen arbis, ut
nonnulli — sunt, nomen regionis campestris et
cuosse, multis viculis repletes inter Lyddam et Joppen, v. Light.
Soot. in Chorograph. Matt. c. xvii. Relandi stina p. 370.
Hieronym. ad Jes. xxxiii. 9. Seron omnis circa Joppen Lyddam-
que sppellatur regio, in qua latissimi campi fertilesque.”” (Kuin.)
36. ᾿Ἰόππῃ] celeb: in the history of Jonah (i. 8). Now
Jaffa. See Robinson, iii. 31. See below, x. 5.
— Ταβιθ4) probably so called from her beauty. “ Ταβιθὰ est
nomen Syriacum ἐγ formatum ex ‘3¥ 1) decus 2) capra gazella,
mutato yin Ὁ. Gaudebant, scribit Bustorfiue in Lex. Talm.
olim mulieres nominibus ab amabilibus et placidis animalibus
pelitise. Nomen Tabitha Judeis, ut Aopxds Grecis, usitatum
erat. Vaiikra Rabba Sect. 19. Tabitha, ancilla Gamalielis.
Lightfoot. in Chorogr. Mattheeo preemissa c. cxviii. Capra
Gazella Orientalibus erat imago pulchritudinis, v. Cant. ii. 9.
iv. 5. Hine Rosenmiillerus et Hezeliue conjecerunt ob forms
Vou. I.—Paarr 11.
eh. 11. 21,
p John 12. 11,
venustatem ἃ parentibus hanc mulierem Tabitham appellatam
esse.” (Kuin.)
87. λούσαντες--- ὑπερῴῳ] The third instance, in this book, of
reference to the decencies of Christian burial. See above, viii. 2.
8. Chrys. p. 753, contrasts the quietness of this laying out of
Dorcas with the κοπετὸς over St. Stephen (p. 712), which he
attributes to a residue of Jewish habits in the earlier Christians.
Perhaps they had now learnt to regard death with greater calm-
ness and joy. Cp. St. Paul’s reproof on immoderate grief for the
dead, in one of his earliest Epistles (1 Thess. iv. 13—18).
38. ὀκνήσῃ:---ξως ἡμῶν] So A, Β, C, E.— Elz. ὀκνῆσαι--- αὐτῶν.
89. ὅσα] ‘how many.’ Something more than ἃ, ‘which.’
See John xxi. 25.
40. Ταβιθὰ, ἀνάστηθι) Words not very different from our
Lord’s, Ταλιθὰ κοῦμι (Mark v. 41), but very different in the
circumstances and manner with which they were uttered. See
on v. 34.
48. βυρσεῖ] A proof of his humility, and a trial of the faith
of the Roman Centurion Cornelius, see x. 6. The Shepherds
were sent by the Angel to the King, who was lying in a stable
(Luke ii. 7. 12); the Roman Centurion was com by the
Angel to send for instruction in divine things, from the royal
city Ceesarea, to one Simon surnamed Peter, who ] παρά
τινι Σίμωνι βυρσεῖ. Therefore “mind not high things, but con-
descend to men of low estate.” (Rom. xii. 16.) Some have
entertained Angels unawares (Heb. xiii. 2).
Cu. X. 1. Καισαρείᾳ], Not to be confounded with Casarea
Philippi (Matt. xvi. 13. Mark viii. 27).
This city is Καισάρεια Σεβαστὴ, ἢ wapdAsos,—celebrated for
its Harbour,—% πρότερον Στράτωνος πύργος ἐκαλεῖτο, but called
Casarea by Herod the Great, who besutified it, in honour of
Aug. Cesar, μεγίστη τῆς lovBalas πόλις (Joseph. Ant. xix.
8, 2), then garrisoned by the Romans; and the residence of the
Roman . In a word, it was a miviature of Rome, in
Palestine. Cp. Acts xxiii. 23. 33, and Howson, ii. 344.
We may observe, therefore, that the Gospel made its first
ives Sa over Heathenism in a large City, Cesarea, named from
the Roman Cesar, the military stronghold and naval arsenal of
the Roman Power. And it made that conquest over a soldier,
called Cornelius, one of the ioremeereeeyre ery if =
Scipios and Syils, and the mother of the Gracchi (see tein),
i γερεϊεὐον peg victories of the Roman arms; and
an officer of the Italic A net cts Cones ieee in Syria, but
δ0 ACTS X. 2—6.
τῆς καλουμένης ᾿Ιταλικῆς, 3." εὐσεβὴς καὶ φοβούμενος τὸν Θεὸν σὺν παντὶ
τῷ οἴκῳ αὐτοῦ, ποιῶν ἐλεημοσύνας πολλὰς τῷ λαῷ, καὶ δεόμενος τοῦ Θεοῦ
διαπαντὸς, 3 εἶδεν ἐν ὁράματι φανερῶς, ὡσεὶ περὶ ὥραν ἐννάτην τῆς ἡμέρας,
ἄγγελον τοῦ Θεοῦ εἰσελθόντα πρὸς αὐτὸν, καὶ εἰπόντα αὐτῷ, Κορνήλιε. 4 Ὁ
δὲ ἀτενίσας αὐτῷ καὶ ἔμφοβος γενόμενος εἶπε, Τί ἐστι, κύριε; εἶπε δὲ αὐτῷ,
Ὁ Isa, 45. 19.
Ai προσευχαί σου καὶ αἱ ἐλεημοσύναι σου ἀνέβησαν εἰς μνημόσυνον " ἐνώπιον
τοῦ Θεοῦ. ὃ Καὶ νῦν πέμψον ἄνδρας εἰς ᾿Ιόππην, καὶ μετάπεμψαι Σίμωνα ὃς
ech. 9, 48.
οἰκία παρὰ θάλασσαν.
φ
ἐπικαλεῖται Πέτρος: 5." οὗτος ξενίζεται παρά τινι Σίμωνι βυρσεῖ, ᾧ ἐστιν
of native Roman blood. He was “the antesignanue, or standard-
bearer to us, who were heathens.”” See By. Andrewes, Sermon
on Acts x. 34.
Here, as S. Chrys. says, ‘‘ the Door was first ed to the
Gentile World ;’’ and concerning Cornelius, he adds (p. 738),
“the was uncircumcised, and had nothing in common with the
Jews.’” This is noted, because it has been said by some that
Cornelius was a proselyfe (see on v. 2).
— éxatoyrdpxns] The Roman supremacy of the world being
one of arms—
“Τὰ regere fmperio populos, Romane, memento,
Hee tibi erunt artes, pacisque imponere morem,
Parcere subjectis, et debellare superbos,”
(Virg. 7En. vi. 852,)
—therefore the first-fruits of the Gentile world, now under the
sway of Rome, are gathered from the Roman Camp, in the seat
of government of the Roman Procurator; and so the victorious
power of the Gospel is made more visible, and the triamph of
Christ more glorious.
This was a prelude of the future triumphs of Christianity at
Rome, and in the Roman world. In the conversion of Cornelius
at Casarea, we may see a prophetic intimation of the submission
of the Great Fourth Monarchy, the Mistress of the Gentile world,
and of the subjection of the Military Empire of Rome to the
mild yoke of the Gospel.
— σπείρης ---Ἰταλικῆ5] Cohors Italica, levied in Italy, and
distinguished from the Syrian cohorts of Cesares. This Cohort
is probably referred to in the ancient Inscription in Gruter, 434,
‘COHORS MIL. ITALIC. VOLUNT. QU& EST IN syRia.” Seo
Akermann, pp. 33, 34.
2. εὐσεβὴς καὶ φοβούμενος τὸν Θεόν] i.e. ἃ worshipper of
One God, in contradistinction to polythetete and idolaters; not
however proselyte, but a Gentile, one of the ἔθνη. See Acts
x. 45; xi. 3; xv. 7. 14, and Ligh{foot, i. pp. 842—846.
— διαπαντός) See Luke xxiv. 53.
8. Spay ἐννάτην) St. Luke in the Acts notes several important
events as taking place at the ninth hour (see iii. 1; x. 30: cf.
Luke xxiii. 44), the hour of our Lord’s death ; prefigured by the
daily sacrifice,—" the evening sacrifice,”—offered at that hour.
Cp. Dan. ix. 21, “‘ Whiles I was speaking in prayer, the man
Gabriel touched me about the time of the evening oblation.”’
In the case of Cornelius, it may bave been intimated provi-
dentially by this and other incidents, that though it was not now
necessary for him to conform to the ceremonial of the Levitical
Law—which was figurative and prophetical of Christ—yet he
must not therefore suppose that the Levitical Law was not of
Divine Institution, as well as the Gospel.
5. καὶ viv πέμψον] See above on ix. 6 and 43, for the argu-
ment thence to be derived for the necessary uses of an appointed
ministry of the Word and Sacraments.
Hence also the Fathers infer the insufficiency of what are
called moral virtues, alms, and prayers, and even a theoretical
knowledge of religious evidence, such as Cornelius had (see vv. 37
—43). without profession of faith in Christ, and ion into
His Church. See Severian here, and the authorities cited by the
Expositors of the XXX1X Articles, Art. xii. xviii.
But to those who, like Cornelius, use aright what they have
by natural light, more is offered by God. See Ammonius here.
Cornelius is represented as a person who Ῥερξεσα, μὸ far as he
could, by the light of Reason and natural logy. His case,
therefore, is an evidence that God did not “ leave Himself without
8 witness” in the Gentile world (Acts xiv. 17), corrupt as it was,
especially at that time—the age of Tiberius and Caligula—and
sunk almost to the lowest degree of demoralization, particularly
in the city, the camp, and the court. 8
Still, Reason, Conscience, and Natural Light, were not ex-
tinct. The Moral Law was still in force; the Gentile world was
responsible to God for the use it made of those gifts (see Rom. ii.
14, and Barrow, Serm. Ixxi. vol. iii. p.
used them aright, greater degrees of light and grace were vouch-
safed by God.
Thus it would appear that a difference will be made bereafter
between those heathens who have, and those who have not, lived
up to the law under which they were placed by God.
The following phs from one of Dr. Barrow's excel-
lent Sermons on Universal Redemption (Serm. Ixxiii.) are pertinent
to this and other like i eogaree of God, as related in the Acts.
“ Christ enjoined His Disciples, in their travels for the pro-
moulgation and propagation of the Gospel, to inquire concerning
the worthiness or fitness of , and sccordingly to make
more close applications to them: Info what city or village ye
enter, inquire who therein ie worthy (Matt. x. 11), and entering
in abide there.
“ Of this proceeding we have a notable instance in Corneline,
who, for his honest piety (correspondent to the proportion of
knowledge vouchsafed him), was so ble to God, that in re-
gard thereto he obtained from Him rer ay of trath re
peculiar and extraordinary manner. t. Paul was ano
most remarkable example thereof ; who for the like reason was 80
wonderfully called, as himself intimates, describing himself to
have been ζηλωτὴς Θεοῦ, zealously affected toward God, accord-
ing to the righteousness in the law blameless (Acts xxii. 3;
xxiii. 1); one that had continually behaved himself with all good
conscience toward God (Phil. iii. 6. Acts xxvi. 9. Gal. i. 14);
who even in the persecution of God’s trath did proceed with an
honest meaning, and according to his conscience ; for which cause
he saith that God had mercy on him, foreseeing how willingly he
would embrace the truth, and how earnestly promote it. We
may also observe how, in the Acts of the Apostles, the Holy
Spirit commonly directed the Apostles to such places where a
competent number of le were well di to receive the
truth (Acts xxvi. 1. 1 Tim. i. 3), who were εὔθετοι εἰς τὴν βασι-
λείαν τοῦ Θεοῦ (Luke ix. 62), well disposed to the kingdom of
heaven ; such people as the men ingenuous and tracta-
ble, who consequently entertained the word with all promptitude
and alacrity. (Acts xvii. 11 ; xxviii. 22.)
“To such persons God sometimes, by extraordinary revelation,
directed the Apostles to preach ; as to the Corinthians, in respect
to whom the Lord spake to St. Paul in a vision, saying, Feer not,
but speak, and be not silent ; for I am with thee, because πολύς
ἐστί μοι λαός, there is for me much people in this city (Acts
Xviii. 9, 10); much people whom I see di to comply with
my truth. So in bel of the Macedonians, a certain man of
Macedonia was in a vision seen by St. Paul, exhorting him and
ing, Passing into Macedonia, help us. (Acta xvi. 9.)
“Thus, on that hand, doth God take special care that His truth
be manifested to such as are fitly qualified to embrace it and use it
well; thus is God ready to make good that answer of Pothinus
(eetep of Lyons, and immediate successor to St. Irenteus) to the
fect, who asking him whowas the Christians’ God, was answered,
ἣν ἧς ἄξιος, γνώσῃ, ¥ thow be worthy, thou shalt know (Euseb,
v. 1); thus, as the Wise Man divinely saith, the Divine Wisdom
goeth about seeking such as are worthy of her ; showeth hersejf,
Savourable unto them in their ways, and meeteth them in every
thought. (Wisd. vi. 16.)
“On the other hand, that God withholds the special disco-
veries of His truth, upon account of men’s indispositions and
demerits, may likewise very plainly τὸ πρὸ ‘We may suppose our
Lord to have observed Himeelf, what He ordered to His Disciples,
Not to give that which is holy to dogs, nor to cast pearle
before swine. (Matt. vii. 6.) See below, xvi. 6, 7.
5. ᾿ΙόππηνἹ The ancient Philistine city, where Jonah bad
embarked in his endeavour to escape from the presence of God,
and from the task of executing the divine commission agai
Nineveh (Jonah i. 3), is now to be made the scene of a divine
vision, revealing God’s gracious di i to the Gentile
world. Contrast Jonas and Bar-Jonas (Cp. Bp. Andrewes.)
ACTS X. 7—13.
61
TMs δὲ ἀπῆλθεν ὁ ἄγγελος ὁ λαλῶν αὐτῷ, φωνήσας δύο τῶν οἰκετῶν, καὶ
στρατιώτην εὐσεβῆ τῶν προσκαρτερούντων αὐτῷ, ὃ καὶ ἐξηγησάμενος αὐτοῖς
ἅπαντα, ἀπέστειλεν αὐτοὺς εἰς τὴν ᾿Ιόππην.
9. Τῇ δὲ ἐπαύριον, ὁδοιπορούντων ἐκείνων καὶ τῇ πόλει ἐγγιζόντων, ἀνέβη « ον. νι. 5.
Πέτρος ἐπὶ τὸ δῶμα προσεύξασθαι περὶ ὧραν ἕκτην.
10 ᾿Βγένετο δὲ πρόσ-
mewos, καὶ ἤθελε γεύσασθαι: παρασκεναζόντων δὲ αὐτῶν, ἐγένετο én’ αὐτὰν
ἔκστασις.
lle \ a os > 5 3 “ ‘ ~ 4) h. 7 56,
Και θεωρεῖ TOV οὐρᾶψνον ἀνεῳγμενον, Καὶ Κατ. αβαῖνον σκεῦός ei 5, Bes
τι, ὡς ὀθόνην μεγάλην, τέσσαρσιν ἀρχαῖς δεδεμένον, καὶ καθιέμενον ἐπὶ τῆς
γῆς 13 ἐν ᾧ ὑπῆρχε πάντα τὰ τετράποδα καὶ τὰ ἑρπετὰ τῆς γῆς καὶ τὰ πετεινὰ,
τοῦ οὐρανοῦ. 13 Καὶ ἐγένετο φωνὴ πρὸς αὐτόν, "Avactas, Πέτρε, θῦσον καὶ
6. θάλασσαν] Biz. adds οὗτος λαλήσει σοι τί σε δεῖ ποιεῖν,
which is not found in A, Β, C, E, G, Η, and other MSS., nor in
Vulg. and other Versions; and was probably introduced from
ch. xi. 14. Cp. ix. 6; xxii. 10.
9. ὁδοιπορούντων)] The distanca from Ceesarea to Joppa was
thirty Roman miles,
— τὸ δῶμα) the house-top. See on Matt. xxiv. 17. Luke.v.
19; xvii. 31, and Vaick. here.
— Spay ἕκτην) The stated hour of prayer. See iii. 1.
10. γεύσασθαι} to taste (food). Hence in the modern lan-
guage of Greece, γεῦμα and πρόγευμα, dinner and breakfast.
“ Respondet Hebreorum verbo Dyp cui modd addunt nomen
om ut 1 Sam. xiv. 25, ubi Alexandrini, ἐγεύσατο was ὁ λαὸς
ἄρτον" modd by nud? ponuat, quod saltem Ἐπ remageearhyrne
recentiores, v. Buxtorfii Lex. Chald. sub h.v. Etiam verbo ‘34
Hebraeos modd jungitur cr) modé simpliciter ponitur, v.
. itur ap. Appian.
p- 799, de Catone: περὶ ἑσπέραν ἀμφὶ λοντρὰ καὶ
δεῖπνον ἦν καθε(όμενός τε ἐγεύετο, circa vesperam lotus οαπα-
bat, et sedens cibum capiebat. (Joseph. Ant. vii. 16.) Saulum
regem συνηνάγκασεν ἡ γυνὴ γεύσασθαι." (Kuin.)
— παρασκεναζόντων αὐτῶν] Peter was hungering for bodily
food, and the servants were making it ready for him. But at this
time God was preparing for him spiritual food. Peter was to be
the instrument for receiving the Gentiles into the body of the
Church (see on v. 13); and therefore at this instant invites
him to partake of the animals in the sheet let down from heaven,
and the messengers of Cornelius arrive. As Aug. says (Serm.
266), ‘‘ Non Petro carnalis cibus affertur, sed mundatus Cornelius
nuntiatur,”’
— ἐγένετο] 80 A, B, C, E, and others. Elz. ἐξέπεσεν.
— ἔκστασι:] The highest kind of spiritual revelation.
There are seven extraordinary modes and degrees in which
God revealed Himeelf in ancient times;
1. pene τὴν
2. Apparitions to the person when awake.
3. Visions to him when asleep.
4. Voices from heaven.
δ aus revealing to th
6. Inspiration, or ing to the ear.
7. Rapture, or ecstasy, when the person was in edly og
Rev. i. 10. Acts xxii, 17), and this was the highest degree of all.
Lightfoot here, i. p. 844.
11, 12. θεωρεῖ τὸν οὐρανὸν dveqrypdvoy, καὶ καταβαῖνον σκεῦός
τι--τοῦ οὐρανοῦ) See below, xi. 5—10, where St. Peter says,
εἶδον καταβαῖνον σκεῦός τι, ὡς ὀθόνην μεγάλην τέσσαρσιν ἀρχαῖς
καθιεμένην ἐκ τοῦ οὐρανοῦ, καὶ ἦλθεν ἄχρις ἐμοῦ.
Ward The words δεδεμένον, καὶ are not found in A, B, E, and some
ersions.
rally seen in Scripture as
and pure ; and it is not liable to be moth-eaten ; “hence,” says
Aug., “ this linen sheet is a fit emblem of the Charch.”’
— &xais] Ends of ropes or cords, as Valek. has shown;
and after him Kuin., who says, “"" ἀρχὴ dicitur omne quod ex-
tremum est in aliqué re, sic de fanis extremitate legitar ny
Diod. Sie. t. i. Ε 109, ἀρχὴ σχοινίου. Lucian. t. iii. p. 88,
δεσμῶν ἀρχάς. Ἐαωγίρ. Hippol. 772, πλεκτὰς πεισμάτων ἀρχὰς,
ubi v. Markland. Herodot. iv. 60, σπάσας τὴν ἀρχὴν τοῦ
στρόφον" ubi v. Valek.”
The σκεῦος or ὀθόνη is the world. “ Discus est orbis ter-
rarum.” (Aug., Serm. 266. 6.) Its demission from Aeaven be-
speaks the world’s origin from God, the heavenly Father of all.
Its τέσσαρες ἀρχαὶ represent its comprehensiveness and extension
to the four winds of heaven. See Matt. xxiv. 31, and cp. the
τέσσαρες γωνίαι τῆς γῆς, Rev. vii. 1; xx. 8.
“ Quatuor linez,’’ says . (Serm. 149 and 266), “ discam
continentes, et quibus depend aunt quatuor orbis cardines,
vel quatuor partes orbis terrarum, per quas tenditur Ecclesia
Catholica, quie ubique diffusa est.’’
er; some ancient Expositors (e. g. Gecumen.) speak of
the four ἀρχαὶ (properly beginnings, “initia,” Vulg.) that sup-
port the σκεῦος, or Vessel, which symbolizes the Church Uni-
versal—as 8 emblem of the Four Gospels, proclaiming
the knowledge of Christ to the Four Corners of the world, and
bringing many from the East and from the West, from the North
and from the South, to sit down with Abraham, Isaac, and
Jacob in the kingdom of God (Luke xiii. 29. Matt. viii. 11).
iq suggestion deserves consideration. And it is not un-
worthy of remark that each of the Four commences with
a reference to their inifiatory character as i the begin-
ning of the new Creation in Christ, which is eternal, as the Old
Testament, which is the record of the Old Creation, in
Genesis with—“ In the beginning God created Heaven and Ad
i.e. the visible heavens and the earth, which have an end;
This initial character of the Gospels is declared by the word
ἀρχὴ or ἄρχομαι at the beginning of each, thus,—
Matt. iv. 17, ἤρξατο ὁ ᾿Ιησοῦς κηρύσσειν.
Mark i. 1, ἀρχὴ εὐαγγελίου ᾿Ιησοῦ Χριστοῦ.
Luke i. 2, of ἀπ᾿ ἀρχῇ: αὐτόπται.
iii. 23, ἦν ὡσεὶ ἐτῶν τριάκοντα ἀρχόμενος.
John i. 1, ἐν ἀρχῇ ἦν ὁ Λόγος.
Hence in the opening of the Acts of the Apostles, as if to
mark that the is the Beginning of the new life which
never ends, St. Luke says (i. 1), ὧν ἤρξατο ὁ ᾿Ιησοῦς ποιεῖν τε
καὶ διδάσκειν, in reference to its History. (See note there.
Lastly, the sacred Canon of both Testaments closes with the
words, ᾿Εγώ elu: τὸ A καὶ τὸ 2, ᾿Αρχὴ καὶ τέλος (Rev. xxii. 13
The Gospel, as thus viewed, both supports and elevates
Church; it is that by which the invisible Hand of God maintains
and keeps it together, and by which He raises it to heaven.
It may be said, How can this be? The Four Gospels had
not then been written. No: nor had the σκεῦος of the Church
been extended to all the world: nor, as yet, had it enclosed any
unclean animals. The Vision was not a History of the Past; but
ing forward to all Time.
genera
clauduntur sicut omnes Gentes; quas etiam Petro demonstratus
ille discus significat ; omnes Gentes, que pertinent ad
pastes ‘orbla carter: φαλ dissetiinatey Ecclesia, yuan αἰρείβοκοι
quatuor lines, quibus Vas illud connectebatar.”’
The sheet which was let down from heaven to earth was
8 designed
all are δεκτοὶ Θεῷ in Christ (x. 34, 35). .
Also, that after the pi of the Church Militant on
earth, it will be received up and be glorified in heaven. ‘ Post
hujus sseculi conversationem, qui per Fidem et Baptismum
mundata Ecclesia, coelestis habitatio felix et seterna
sequitur.” (Bede.)
Compere Rev. xxi. 2, where the Holy City, the new Jeru-
salem, the Church glorified, is seen coming down from heaven.
18. θῦσον καὶ φάγε] The act of eating is here represented as
figurative of receiving τ σι" re
1 Cor. 10. 25,
1Tim. 4. 4.
Ich. 15. 7.
ACTS X. 14—26.
φάγε. “*°O δὲ Πέτρος εἶπε, Μηδαμῶς, Κύριε: ὅτι οὐδέποτε ἔφαγον πᾶν
κοινὸν ἢ ἀκάθαρτον. "Kai φωνὴ πάλιν ἐκ δευτέρου πρὸς αὐτόν, “4 ὁ Θεὸς
ἐκαθάρισε, " σὺ μὴ κοίνου. 16 Τοῦτο δὲ ἐγένετο ἐπὶ τρίς" καὶ εὐθὺς ἀνελήφθη τὸ
σκεῦος εἰς τὸν οὐρανόν.
7 ‘As δὲ ἐν ἑαυτῷ διηπόρει ὁ Πέτρος, τί ἂν εἴη τὸ ὅραμα ὃ εἶδε, καὶ ἰδοὺ,
οἱ ἄνδρες οἱ ἀπεσταλμένοι ἀπὸ τοῦ Κορνηλίου, διερωτήσαντες τὴν οἰκίαν τοῦ
Σίμωνος, ἐπέστησαν ἐπὶ τὸν πυλῶνα 18 καὶ φωνήσαντες ἐπυνθάνοντο, εἰ Σίμων
ὁ ἐπικαλούμενος Πέτρος ἐνθάδε ξενίζεται. 139 Τοῦ δὲ Πέτρον διενθυμουμένον
περὶ τοῦ ὁράματος, εἶπεν αὐτῷ τὸ Πνεῦμα, ᾿Ιδοὺ, ἄνδρες τρεῖς ζητοῦσί oe
Ὃ ΤΓΞἀλλὰ ἀναστὰς κατάβηθι, καὶ πορεύον σὺν αὐτοῖς, μηδὲν διακρινόμενος,
ὅτι ἐγὼ ἀπέσταλκα αὐτούς. 3' Καταβὰς δὲ Πέτρος πρὸς τοὺς ἄνδρας εἶπεν,
᾿Ιδοὺ, ἐγώ εἰμι ὃν ζητεῖτε' τίς ἡ αἰτία δι ἣν πάρεστε ; 3 Οἱ δὲ εἶπον, Κορνήλιος
ἑκατοντάρχης, ἀνὴρ δίκαιος καὶ φοβούμενος τὸν Θεὸν, μαρτυρούμενός τε ὑπὸ
ὅλου τοῦ ἔθνους τῶν ᾿Ιουδαίων, ἐχρηματίσθη ὑπὸ ἀγγέλου ayiov μεταπέμψασ-
Bai σε εἰς τὸν οἶκον αὑτοῦ, καὶ ἀκοῦσαι ῥήματα παρὰ σοῦ. ™ Εἰσκαλε-
σάμενος οὖν αὐτοὺς ἐξένισε.
Τῇ δὲ ἐπαύριον ἀναστὰς ἐξῆλθε σὺν αὐτοῖς, καί τινες τῶν ἀδελφῶν τῶν ἀπὸ
᾿Ιόππης συνῆλθον αὐτῷ' 33 τῇ δὲ ἐπαύριον εἰσῆλθον εἰς τὴν Καισάρειαν"
ὁ δὲ Κορνήλιος ἦν προσδοκῶν αὐτοὺς, συγκαλεσάμενος τοὺς συγγενεῖς αὐτοῦ
καὶ τοὺς ἀναγκαίους φίλους.
‘As δὲ ἐγένετο τοῦ εἰσελθεῖν τὸν Πέτρον, συναντήσας αὐτῷ ὁ Κορνήλιος,
The Prophet Ezekiel (iii. 1) and St. John (Rev. χ. 9) are com-
manded to eat a roll or book, in order to make its spirit and its
words a part of themselves. So Peter is commanded to eaf these
animals, in order that he may know that the Gentiles are to be
in through his ministry into the Church or body of
Christ ;
As 3. Aug. says, Serm. 149, “ Occide et manduca, ut inter-
ficiatur in iis vita preeterita et transeant in corpus taum, tanquam
in novam vitam societatis Ecclesiz ; ut tanquem mundus cibus
quod erant, et fac quod es.’
Here then “ Petrus figuram gestat Ecclesize,’’ and according
to Christ’s ise (Matt. xvi. 19) he is to be Christ’s t in
the door of the Church, or Kingdom of Heaven, to all
lations by the Keys of the Word and Sacraments. He is to be
Christ’s instrument for incorporating the Gentiles in the Church
by communion with them.
14. οὐδέποτε πᾶν κοινόν] On the Hebraism od πᾶς = none,
see Matt. xxiv. 22.
On the Levitical distinction between clean and unclean
animals, and on the moral purposes of it, see Aug. Serm. 149. 4,
= Rev. Wm. Jonee (of Nayland), ‘Zoologia Ethica,’’ Works,
107.
The Jewish Rabbis allowed that in the time of the Messiah
no animals would be unclean. See R. Moyses and R. Salomon
on Gen. ix. 8.
15, 16. φωνὴ πάλιν ἐκ δεντέρου---ἐπὶ pis] It was done three
more solemn admonition.
Prophecies, Gen. xli.
a characteristic of Inspiration.
S. Chrys. and 8. Aug. i 149) suggest another reason
why it is mentioned that this linen sheet, held by its fowr corners,
was let down three times. It represented the world as a Church,
ified and cleansed by God; and this cleansing is effected by
mersion in the waters of Baptism in the Name of the Holy
Tyinity. ‘In Nomine Patris, et Filii, et Spiritds Sancti, cre-
dentes innovantur ut pertineant ad comm em sanctorum.”
So also Gcumen.
The four corners intimate the extension of the Church to the
Four winds of heaven; and the multiplication of the number Four
into the other number here specified, Three, produces the number
Twelve, which is specially characteristic of the Church of Christ,
extended to the Four Quarters of the Globe, and baptized in the
Name of the Trinity by the ministry of the Twelve Aposties and
their successors, and militant here on earth, and glorified hereafter
in heaven. Seo Augustine, quoted in note on Matt. x. 2, and
Rev. vii. 5—8; xii. 1; xxi. 12. 14. 16. 21; xxii. 2.
15. ἃ ὁ Θεὸς ἐκαθάρισε] God hath cleansed the Gentiles also,
who were unclean according to the Law, by the Blood of His
dear Son. (Irenaeus in Caten.) Cp. Eph. ii. 13. 16. Acts xv. 9.
— μὴ κοίνου] do not call common, do not deem unclean,— μὴ
ἀκάθαρτον νόμιζε. (Hesych.)
κοινὸς, profane, unclean, see Mark vii. 2]. This
of language, when a person is said to make what he treats as
made, is very common, especially in prophecy—“ ubi res dicitur
fieri, quando facienda prenuntiatur.”” Is. vi. 10. Jer. i. 10.
Ezek. xliii. 8, Zech. xi. 13. See Glass. Phil. p. 364—6, and
Vaick. here, who refers to Thom. Mag., γεννᾷ ὁ Πλάτων τὸν
οὐρανόν, i.e. γεννητὸν λέγει. So in Leviticus xiii. 8. 18. 17, the
Priest, who declares the leper unclean or the contrary, is said
μιαίνειν and καθαρίζειν. 2
19. ele τὸ Πνεῦμα] a proof of the personality of the Holy
Ghost. Cp. xiii. 2. 4, for another proof of the Divinity and
Personality of the Holy Ghost, and see Gicumen.
20. ἐγὼ ἀπέσταλκα abrots] ‘ What God does that the Spirit
is said to do.”’ (Chrys.)
21. robs ἄνδρα] Elz. adds τοὺς ἀπεσταλμένους ἀπὸ τοῦ
Κορνηλίου πρὸς αὑτόν. But this is not in A, B, C, D, and other
MSS., nor in Vulg. and other Versions.
22. ἐχρηματίσθη)] See Matt. ii. 12. Cornelius had therefore
related the Vision to others, before he knew of any result from
it. An answer to the objections of those who suppose that the
Vision was a delusion, or contrived after the event; a remark
which will not be deemed unnecessary by those, who are, in any
degree, familiar with the cavils of scepticism against the historic
veracity of the supernatural agency revealed in this divine book.
23. τῇ ἐπαύριον] on the morrow. He waits from soon after
noon (v. 9) till the next day. There are no marks of a heated
imagination here. St. Peter had seen a vision; and he hears of
another Vision of an Angel desiring that he should be sent forto ~
Ceesarea. But he waits till the morrow. Though by natural
tem ὃ he was eager and forward, the Holy Spirit in him
was a Spirit of caution and circumspection, and
wisdom ; not of rashness and haste.
25. ὡς ἐγένετο τοῦ εἰσελθεῖν] Elz. omits τοῦ, but it is found
in A, B, C, E, and other MSS., and has been received by recent
It has been alleged by some (e. g. Meyer, p. 203) that such
an use of τοῦ before an infinitive is unauth , and is a gram-
matical error, incapable of analysis, and is to be ascribed to an
oversight of the writer, either in composition or transcription,
But it is not without example. See Luke xvii. 1, avéxBexréy ἐστε
τοῦ μὴ ἐλθεῖν σκάνδαλα.
ACTS X. 26—36.
πεσὼν ἐπὶ τοὺς πόδας προσεκύνησεν. 35 " Ὁ δὲ Πέτρος ἤγειρεν αὐτὸν λέγων,
᾿Ανάστηθιυ: κἀγὼ αὐτὸς ἄνθρωπός εἶμι. Ἵ Καὶ συνομιλῶν αὐτῷ εἰσῆλθε, καὶ
εὑρίσκει συνεληλυθότας πολλοὺς, 35.' ἔφη τε πρὸς αὐτούς, Ὑμεῖς ἐπίστασθε
53
k ch. 14. 14, 15.
Rev. 19. 10.
& 22, 9.
1 John 4. 9.
& 18. 28.
ὡς ἀθέμιτόν ἐστιν ἀνδρὶ ᾿Ιουδαίῳ .κολλᾶσθαι ἣ προσέρχεσθαι ἀλλοφύλῳ: καὶ
ἐμοὶ ὁ Θεὸς ἔδειξε μηδένα κοινὸν ἢ ἀκάθαρτον λέγειν ἄνθρωπον. * Διὸ καὶ
ἀναντιῤῥήτως ἦλθον μεταπεμφθείς: πυνθάνομαι οὖν, τίνι λόγῳ μετεπέμψασθέ
pe; 89." Καὶ ὁ Κορνήλιος ἔφη, ᾿Απὸ τετάρτης ἡμέρας μέχρι ταύτης τῆς ὥρας
τῇ ch. 1. 10.
Matt. 28. 3.
ἤμην νηστεύων, καὶ τὴν ἐννάτην ὥραν προσευχόμενος ἐν τῷ οἴκῳ pov' καὶ
ἰδοὺ, ἀνὴρ ἔστη ἐνώπιόν pov ἐν ἐσθῆτι λαμπρᾷ, 8. καί φησι, Κορνήλιε, " εἰσ-
ἠκούσθη σοῦ ἡ προσενχὴ, καὶ αἱ ἐλεημοσύναι σον ἐμνήσθησαν ἐνώπιον τοῦ
n ver. 4, &c.
Dan. 10. 12.
Heb. 6. 10.
Θεοῦ. * Πέμψον οὖν eis ᾿Ιόππην, καὶ μετακάλεσαι Σίμωνα ὃς ἐπικαλεῖται
Πέτρος" οὗτος ξενίζεται ἐν οἰκίᾳ Σίμωνος βυρσέως παρὰ θάλασσαν" ὃς παρα-
γενόμενος λαλήσει σοι.
δδ ᾿Εξαυτῆς οὖν ἔπεμψα πρός σε' σύ τε καλῶς
3 4 , Le) ’ e ~ > 7 A aA ,
ἐποίησας παραγενόμενος. Νῦν οὖν πάντες ἡμεῖς ἐνώπιον τοῦ Θεοῦ πάρεσμεν
ἀκοῦσαι πάντα τὰ προστεταγμένα σοι ὑπὸ τοῦ Θεοῦ.
34 °° Avoigas δὲ Πέτρος τὸ στόμα εἶπεν, En’ ἀληθείας καταλαμβάνομαι, ὅτι
οὐκ ἔστι προσωπολήπτης ὁ Θεός: © ἀλλ᾽ ἐν παντὶ ἔθνει ὁ φοβούμενος αὐτὸν Ἐν
καὶ ἐργαζόμενος δικαιοσύνην δεκτὸς αὐτῷ ἐστι. 88» Τὸν λόγον, ὃν ἀπέστειλε
aA ean 2 ‘ 9 ᾽ 3 ’ x 3 aA » ςιἫτὋι»ν» 9
τοῖς υἱοῖς ᾿Ισραὴλ, εὐαγγελιζόμενος εἰρήνην διὰ ᾿Ιησοῦ Χριστοῦ, οὗτός ἐστι
And these two remarkable instances of this construction
connect the Author of the third Gospel with the Writer of the
Acts. And thus the rarity of the combination has its use in
supplying evidence to the student of Scripture.
One or two other instances of the use may be seen in
Wimer, § 44, p. 293. The analysis of the expression does not
seem difficult. The phrase means, ‘‘ When the hour arrived, s0
Lies ἀχροοιοά; of eee rat In τὰ manner, the other
i expression in uke’s Gospel may be explained (xvii. 1),
ἀνέκδεκτόν ἐστι τοῦ μὴ ἐλθεῖν τὰ a I i.e. the as of δ
non-existence of offences is not to be looked for in this world,
it is to be looked for only in the world to come.
— προσεκύνησεν--- ἀνάστηθι) Such an act of homage, though
not uncommon among Orientals, was unknown to the Romans,
except in divine worship, and therefore forbidden by St. Peter
in the words “Stand up; I also am a man,” not a superior
spirit.
St. Peter, great as he was, would not permit any one, even
8 heathen, to do this; what shall we say of other men who allow
it? aske Ammonius here. And what shall we say of him who
calls himself St. Peter’s successor, and yet seata himself on the
high Altar of St. Peter’s Church, and offers his feet to be kissed
by Bishops and others, bowing and kneeling before him? See
the ees Romanum, iii. 1,1, and other Roman authorities
quoted in the Editor’s Lectures on the Apocal: » pp. 399. 340,
2nd ed. Appendix, pp. 163, 164. eee
27. καὶ συνομιλῶν] He not only declined the προσκύνησις, but
entered in with him, and conversed with him side by side, thus
showing his humility, and also his compliance with the divine
revelation, that he should consider no man common or unclean.
On ὁμιλεῖν, to speak, used only by St. Luke in this sense, see
Lake xxiv. 14, 15. Acts xx. 11; xxiv. 26.
80. ἀπὸ τετάρτης ἡμέρας] four days ago. So 2 Cor. viii. 10;
ix. 2, ἀπὸ πέρυσι, a year ago. Cp. John xi. 18; xxi. 8.
— μέχρι ταύτης τῆς ὥρα: i.e. to three o'clock. See chap. x. 3.
— ὥραν] omitted by A, B,C, Ὁ. And it is probable that (as
Bornemann observes) ἐννάτην is 8 gloss upon ταύτης; and that
the true reading is νηστεύων καὶ προσευχόμενος.
-- ΦΈΡ], δ brary Cornelius, he does not call him an
angel who praised him so highly, and yet the purport
of his words he represents him tie Gok ἐνώτιον τοῦ
OSL fapereoxt ἕω ἃ Chry
προσευ; e power of Prayer. 4.
83. καλῶς ἐποίησα) An observable shed It ὶ not the
language of approval, on the Centurion’s part, of St. Peter's
arg Ge ogre τα have accorded with his humility. But
it is an idiomatic and elegant ion of and i=
tude—a “welcome.” “ Bené = eid Seto aecitnie sed
te.” As Casauéon on Cicero, sd Att. i. 1, observes, it has been
often rendered ἐπτοσϑοθεῖσο. Cp. St. Paul’s words, Phil. iv. 14.
2 Pet. i. 19. 3 John 6. Vatck. here.
85 Sexrds] = Typ, from pis}, voluntas (cp. ἀρέσκω, ἀρεστός),
o Deut. 10. 17.
2 Chron. 19. 7.
ἘΠ. 57. 19.
ph. 2. 14,16, 17.
Rom. 10. 12.
to be translated accepfable, capable of being accepted, rather
than actually accepted. (Severian, Caten. p. 173.) No one is
accepted, except ἐν τῷ ἠγαπημένῳ, Eph. i. 6. (See Chrys. and
others here.) Cp. Luke iv. 24. Phil. iv. 18. 2 Cor. vi. 2.
And in Him, and Him alone, all Nations are blessed. As
Bengel says well, “Non indifferentismus Religionum, sed in-
differentia Nationum, hic asseritur." Cp. Art. xviii. of the
Church of England.
86. τὸν λόγον x.7.A.] As Meyer and Winer observe, the three
clauses, τὸν λόγον v. 36, τὸ γενόμενον ῥῆμα v.37, Ἰησοῦν τὸν
Na(wpaioy, seem to be put in apposition, and to depend on ὑμεῖς,
οἴδατε, and οὗτός ἐστι πάντων Κύριος is introduced parentheti-
cally. So the Authorized Version. Valck. observes that ῥῆμα
is more than λόγος, and signifies “non verbum sed rem que
accidit ;" the maéter, the whole transaction. See Luke i. 37;
ii. 15.
Valck. also compares the similar structure in another speech
of the same Apostle, Acts ii. 22—36.
It has indeed been said by some, that Cornelius could not have
known the facts here mentioned. But let it be remembered, that
he was quartered at Cesarea,—a centurion of the Italian band,—
and probably had often attended the Roman » who
resided at in the periodical visits which he made to
Jerusalem, to be present at the annual Jewish festivals for the pur-
pose of maintaining order there. . Burton, Lectures, p. 112.)
He might have conversed with other soldiers who had been
there on those occasions. He ae have heap avec the
faithfal Centurion of jake vii. 2— 9), per! with
the Centurion who ihe gigs oe Matt. xxvii. 54 Lake
xxiii. 47), perhaps with the soldiers who had watched the sepul-
chre, had been affrighted by the earthquake, and thus have
eT eclaet (ee Chere: τ ion. ), this ᾿ ἜΝ
Besides (as Chrys. suggests), speech was not on -
tended for Cornelius and his friends, but also for the Veo aba
were with Peter, and to whom he ap as witnesses of what he
seys, and it was designed to justify his own communion with the
Gentiles
Accordingly, it is observable that St. Peter is careful to
represent the Jews as receiving, by virtue of their prerogative, the
Siret offer of the Gospel from Christ. The » he says, was
rath to the children of Israel, τηρεῖ τὴν εὐγένειαν τοῖς *lov-
tS.
“In this speech (says Bede) St. Peter briefly sums up all
the articles of the Creed, viz. that Jesus is the Christ, the
of all; sent to reconcile the world to God; preached by the Bap-
tist; anointed by the Spirit; manifested in miracles by God
dwelling in Him; crucified; raised from the dead; seen alive
after His Resurrection; and the Future Judge of all at the end
of the world; and that He will extend His Church by Faith
throughout the World.” See also p. 114 of the Rev. F. C. Cook’s
edition of the Acts; containing many excellent “ practical and
devotional suggestions.”’
δ4
q Luke 4. 14.
¥ Luke 4. 18.
8 ch. 2. 82.
τοῦ. 2. 24.
uch. 13. SI.
Luke 24. 30, 43.
veh. 17. $1.
Rom. 14. 10.
2 Cor. 5. 10.
w Jer. 31. 34.
Micah 7. 18.
ACTS X. 37—47.
πάντων Κύριος, * "ὑμεῖς οἴδατε, τὸ γενόμενον ῥῆμα καθ᾽ ὅλης τῆς ᾿Ιουδαίας,
ἀρξάμενον ἀπὸ τῆς Γαλιλαίας, μετὰ τὸ βάπτισμα ὃ ἐκήρυξεν ᾿Ιωάννης, ® **In-
σοῦν τὸν ἀπὸ Ναζαρὲθ, ὡς ἔχρισεν αὐτὸν ὁ Θεὸς Πνεύματι ἁγίῳ καὶ δυνάμει,
ὃς διῆλθεν εὐεργετῶν καὶ ἰώμενος πάντας τοὺς καταδυναστευομένους ὑπὸ τοῦ
Διαβόλου, ὅτι ὁ Θεὸς ἦν per αὐτοῦ. 89 ' Καὶ ἡμεῖς μάρτυρες πάντων ὧν
ἐποίησεν & τε τῇ χώρᾳ τῶν ᾿Ιουδαίων καὶ ἐν 'Ἱερουσαλήμ' ὃν καὶ ἀνεῖλον
κρεμάσαντες ἐπὶ ξύλον. “0 ' Τοῦτον ὁ Θεὸς ἤγειρε τῇ τρίτῃ ἡμέρᾳ, καὶ ἔδωκεν
αὐτὸν ἐμφανῆ γενέσθαι, 41 " οὐ παντὶ τῷ λαῷ, ἀλλὰ μάρτυσι τοῖς προκεχειρο-
τονημένοις ὑπὸ τοῦ Θεοῦ ἡμῖν, οἵτινες συνεφάγομεν καὶ συνεπίομεν αὐτῷ μετὰ
τὸ ἀναστῆναι αὐτὸν ἐκ νεκρῶν. 45" Καὶ παρήγγειλεν ἡμῖν κηρῦξαι τῷ λαῷ,
καὶ διαμαρτύρασθαι, ὅτι αὐτός ἐστιν ὁ ὡρισμένος ὑπὸ τοῦ Θεοῦ κριτὴς ζώντων
καὶ νεκρῶν. 48 " Τούτῳ πάντες οἱ προφῆται μαρτυροῦσιν, ἄφεσιν ἁμαρτιῶν
ch. 15. 9.
λαβεῖν διὰ τοῦ ὀνόματος αὐτοῦ πάντα τὸν πιστεύοντα εἰς αὐτόν.
“Ἔτι λαλοῦντος τοῦ Πέτρον τὰ ῥήματα ταῦτα, ἐπέπεσε τὸ Πνεῦμα τὸ ἅγιον
ἐπὶ πάντας τοὺς ἀκούοντας τὸν λόγον: * καὶ ἐξέστησαν οἱ ἐκ περιτομῆς πιστοὶ,
ὅσοι συνῆλθον τῷ Πέτρῳ, ὅτι καὶ ἐπὶ τὰ ἔθνη ἡ δωρεὰ τοῦ ἁγίου Πνεύματος ἐκ-
κέχυται
xch. 15. 8.
46 ἥκονον γὰρ αὐτῶν λαλούντων γλώσσαις, καὶ μεγαλυνόντων τὸν Θεόν.
Τότε ἀπεκρίθη ὃ Πέτρος, * Μήτι τὸ ὕδωρ κωλῦσαι δύναταί τις τοῦ μὴ
87. ἀρξάμενον) A, C, D, E, H have ἀρξάμενος, but compare
Luke xxiv. 47.
88. ἔχρισεν 8 preparation for the word Χριστιανοί, xi. 26.
41. οἵτινες συνεφάγομεν) See 8. Ignatiue ad Smyrn. 3 (who
seems to refer to these words of St. Peter)—yera τὴν tedeseris
συνέφαγεν αὑτοῖς καὶ συνέπιεν.
. See also the note of Severus, Arch of Antioch, here (in
Catena, p. 188), who calls this eating of our after His Resur-
rection, καιγὴν βρῶσιν, because οὐ κατὰ χρείαν ἔφαγε καὶ ἕπιεν,
ἀλλὰ πιστούμενος καὶ ἐπιδεικνύων τοῖς οἰκείοις μαθηταῖς, καὶ τοῖς
μετὰ ταῦτα δεῖ κείνων (τοδὰ διὰ κείνων) πιστεύειν μέλλουσι τὴν
ἀληθῆ φύσιν τοῦ σώματος, ὃ καὶ πέπονθεν ἑκὼν, καὶ ἀνέστη θεο-
πρεπῶς, πανταχόθεν ἀπελαύνων τὴν τῆς ἐπαράτου δοκήσεως:
(the heresy of the Docele) καὶ φαντασίας ὑπόνοιαν.
42. xpirfs] On the certainty of a Future Judgment, see Bar-
row’s Sermon on this text, vol. v. 129—160.
44. ἔτι λαλοῦντος] See the dispensation of God. He did
not allow Peter to finish his speech, and to command them to be
baptized. But God anticipated him, and showed that He knew
their hearts ; and the Holy Spirit came, and 530 provided an answer
and defence for St. Peter, against those who would charge him
“ Spiritus almus
Indulgens varias opulento munere linguas
Implevit sine more domum,” (Arefor,)
—thowing by the same sign that the same gift was bestowed on
them who were Gentiles at Cesarea, as had been vouchsafed to
the first believers at Jerusalem; and that therefore the Holy
Spirit is not limited to place, time, or person, but is offered to ald
persons, in all places, at all times.
It is, indeed, affirmed by some (e.g. Meyer, p. 210), that
this manifestation at Caesarea was altogether different from that
17, where he states that as he to speak, the Holy Ghost
fell on them (i.e. on the Gentile Cornelius and on his companions)
as on ue at the beginning. Then remembered I the Word of the
Lord, how that He said, “‘ John indeed baptized with water, but
ye shall be baptized with the Holy Ghost.” Here St. Peter
comprehends Cornelius in the same promise with the Apostles;
and he adds, “" Forasmuch then as God gave them the like gift
as He did unto «s, what was I that I could withstand God?”
Since, then, the disciples at Jerusalem, at Pentecost, had the
power of speaking in foreign tongues, Cornelius and the Gentiles
with him at Ceesarea, had the same power also.
It is indeed probable, that this power of speaking foreign
languages was not long continued to those who had not, like the
, occasion to use them in preaching to foreign nations.
But if Cornelius and his Gentile companions had not received
the same spiritual gift, as the Apostles received at first, it never
would have been inferred by St. Peter, or have been acknowledged
by the Jewish Christians, as it was, that the Gentiles were to be
admitted to the same spiritual privileges as those of the circum-
cision, who believed in Christ. See xi. 18.
Besides, as Aug. observes (Serm. 99), there was another reason
for this gift to the Gentiles, as well as to the Jews and Proselytes,
in the first age of the Church: ‘Tune (1.6. in the first age of
the Church) sic dabatur Spiritus Sanctus, ut etiam aypereret
datus. Qui enim Eum accipiebant linguis omnium gentium
loquebantur, ut significarent Ecclesiam, in gentibwe, linguia
omnium locuturam.’
41. μήτι τὸ ὕδωρ κωλῦσαι 8.7.) Now that they have received
the Spirit, can any man forbid the water of Baptism (τὸ ὕδωρ),
which is necessary for their reception into the Church ; i
to Christ’s saying, “ a man be born of water and of the
Spirit, he cannot enter into the kingdom of God?” (John iii. 5.)
A reply, by anticipation, to those Jewish Christians who would
have forbidden baptism to the Gentiles. (Chrys.)
“Non dicit habent Spiritam, ergo agud carere possunt”’
Bere): but he commands them to be baptized; a warning to
and others, who profess that they have the Spirit, and
do not therefore need the ofward means of grace. St. Peter
teaches them to invert the argument. If men have the Spirit,
they ought also to have the water; and if men refuse the water,
it may be presumed that they have not the Spirit.
important questions arise here ; —
(1) Why were these converts not baptized first, before the
Holy Spirit was given?
(2) If the ly Spirit was given, as we have seen it was,
before Baptism,—is Baptism neceseary,—and is i
neceseary,—for the reception of the Holy Ghost ?
These questions have been considered by the Ancient Fathers
as follows :—
(1) &. Ireneus says (Caten. p. 183, c. Heeres. iii. 12), “" Pro-
bably St. Peter would not have readily admitted them to Baptism,
unless he had heard them hesying, and had seen the
Holy Ghost resting upon them. fore he asked, ‘Can any
ee ee es ΠΟΥ͂ ome bee have sere oe ey
Ghost as well as we?’ thus the Jews, who were wi
him, and intimating that unless the οἷν Θρέσις rmanyrem hy
them, there would have been some who would Aave for
| them Baptism.”
ACTS X. 48. ΧΙ. 1—7. 55
βαπτισθῆναι τούτους, οἵτινες τὸ Πνεῦμα τὸ ἅγιον ἔλαβον, καθὼς καὶ ἡμεῖς ;
©» προσέταξέ τε αὐτοὺς βαπτισθῆναι ἐν τῷ ὀνόματι τοῦ Κυρίον.
y 1 Cor. 1. 17.
ch. 8.16.
Τότε ἠρώτησαν αὐτὸν ἐπιμεῖναι ἡμέρας τινάς.
ΧΙ. '"Hxovaay δὲ οἱ ἀπόστολοι καὶ οἱ ἀδελφοὶ οἱ ὄντες κατὰ τὴν ᾿Ιουδαίαν,
ὅτι καὶ τὰ ἔθνη ἐδέξαντο τὸν λόγον τοῦ Θεοῦ. 323." Καὶ ὅτε ἀνέβη Πέτρος εἰς "5.10. 45.
Ἱεροσόλυμα, διεκρίνοντο πρὸς αὐτὸν οἱ ἐκ περιτομῆς ὃ " λέγοντες, Ὅτι εἰσῆλθες ναι 10. 28.
πρὸς ἄνδρας ἀκροβυστίαν ἔχοντας, καὶ συνέ
Tlérpos ἐξετίθετο αὐτοῖς καθεξῆς λέγων, ὅ “᾿Εγὼ ἤμην ἐν πόλει ᾿Ιόππῃ προσ- «ἱ.1.».
αὐτοῖς. ‘’Aptdwevos δὲ
εὐχόμενος, καὶ εἶδον ἐν ἐκστάσει ὅραμα, καταβαῖνον σκεῦός τι, ὡς ὀθόνην
μεγάλην τέσσαρσιν ἀρχαῖς καθιεμένην ἐκ τοῦ οὐρανοῦ, καὶ ἦλθεν ἄχρις ἐμοῦ"
S εἰς ἣν ἀτενίσας κατενόουν, καὶ εἶδον τὰ τετράποδα τῆς γῆς, καὶ τὰ θηρία
"καὶ τὰ ἑρπετὰ, καὶ τὰ πετεινὰ τοῦ οὐρανοῦ" 7 ἤκουσα δὲ φωνῆς λεγούσης μοι,
8. Cyril (in Caten. p. 190) adds, “If any one enquires, How
it was that Cornelius, and they that were with him, were allowed
to receive the Holy Ghost before Baptism, let him know that this
was with a view to the debate that afterwards arose, between
8t. Peter and those of the Circumcision.”
This is evident from what follows in ch. xi. 2, where St.
Peter shows that κωλῦσαι τὸ ὕδωρ would have been κωλῦσαι
ἀν των ὦ ai 16 bathe dates ppeased
ἢ appears xi. 18, was 9) by
reference to the fact here stated; and it is clear that there would
have been a schism in the Church, unless such a divine manifesta-
tion as the descent of the Holy Spirit, enabling them to speak
with tongues, had been made to authorize the act of St. Peter in
admitting Cornelius, and other Gentiles with him, into the Church
by by eg
lence 3. Augustine (Serm. 99) says, “‘“Cim dubifarent
qui erant cum Petro, utrim incircumcisi baptizandi essent, . . .
ut hanc Deus tolleret qusestionem, cim loquitur Petrus, venit
Spiritus Sanctus; implevit Cornelium, implevit illo qui cum illo
erant; et ipsi attestatione rei magnee quasi clamatum est (a
Spiritu) ad Petrum, Quid de agud dubitas ? jam Eco hic sum.”
So again (Serm. 266), ‘Ante Baptismum venit Spiritus
Sanctus ; de potestate, non de necessitate. Venit ante Baptismum
abhttionis, ut auferret controversiam circumcisionis.”
See also Aug. in Ps. xcvi.
(2) Another reason why the Holy Ghost was given before
Baptism was, that it might be understood by all, that though
men are tied to the use of the means which God appoints for the
ae os Ge eee ee ex is not tied to means.
lugo (de Sacram. i. 5) says, “In ite Dei est
Sacramenta hominem salvare: sed in Borsa hominis ΤΣ
sine istis ad salutem pervenire.”’
Hence it is evident, that the grace which He has given us by
means—such as the Sacraments, and from Confirmation,—does
not reside in, or proceed from the means, but from Him who has
appointed the means; and that they are only channele, and He
is the sole source of Grace and Salvation to man. The minister
is one thing, the Ministry is another; and the Author and Giver
of all is God.
As Chrys. says (p. 191), “No one can forbid the Holy
Spirit from descending, even before Baptism.” And Aug. (Serm.
276), ‘‘ Behold now the fulfilment of what our Lord saya, ‘the
wind bloweth where it listeth’”’ (John iii. 8). But to use the
words of Hooker (V. lvii. 4), ‘It is not ordinarily God’s will to
bestow the grace of Sacraments on any but dy the Sacraments,
which grace they that receive by Sacraments receive from Him,
and not from them”’ (see also VII. vi. 10). And therefore we
may add with him (V. lx. 4), “17 Christ Hi who gives us
salvation do reguire Baptism, it is not for us that look for salva-
tion, to examine’ Him whether unbaptized men may be saved,
but seriously to do what is required, and religiously to fear the
( vee ἧπερ grow = ἐπ᾿ γγὴν thereof.”
3) Indeed, it may be ad “ Exceptio probat regulam ;"”
and “ Privilegium probat Legem.”’ ἘΣ
We have seen the reason of the extraordinary effusion of
the Holy Ghost, in this special case of the Gentile converts before
Baptism. We find that it is a solitary case. We find also, that
to the Jewish Converts the fall effasion had μοί been vouchsafed
were confirmed by the laying on of
the Sacrament of admission into Christ’s Church; for otherwise
he would not have commanded these to be baptized, who had
received visibly and audibly the gift of the Holy Ghost. See
this point well argued by 5. Cyril Hierosolym., Cateches. iii.
p. 41, Κορνήλιος ἦν ρ δίκαιος «.7.A. We do not indeed
read, that Peter laid his hands on Cornelius and the other Gen-
tile Converts; with reverence therefore it may be said, that the
is mtotally represented by te laging ‘on of hands, or Confirm.
is ially y the laying on or Con!
tion. This χρίσις τελειωτικὴ alg ἔθου administered in this case
(as at Pentecost ; see Fuseb. Emisen., quoted on viii. 14), directly
and immediately by the Holy Ghost. Bat the Sacrament of Bap-
tism which Christ had instituted, in the name of the Holy Trinity,
had not been administered, and therefore they were baptized.
(4) Lastly, it may be added that the reason of visible signe
and audible sounds on hearing the Gospel and on reception of the
Holy Ghost, in the first ages of Christianity, is to be seen in the
need of & proof, that God gives grace, and gives it by the Word
and Sacraments in His Church. That proof was given in the
earliest ages; and it is the duty and privilege of those who live
now to build on the faith and practice of the past, and to believe
stedfastly, and receive thankfully, the grace given by the same
Holy Spirit, in the ordinary means of grace, without the evidence
of the same visible signs and audible sounds. For “ blessed are
they that have not seen and yet have believed.” (John xx. 29.)
48. προσέταξε---αὐτοὺς βαπτισθῆναι] Christ preached; but He
administered Baptism by His Apostles. For the reason of which
see John iv. 2. And after the Ascension the Apostles preached ;
but they administered Baptism, for the most part, by the hands
of inferior ministers, see 1 Cor. i. 17; from which passage one
reason of their conduct in this is obvious, —i. 6. lest they
should be eu to be desirous of forming sects of those whom
they baptized, and lest they who had been baptized by them re-
spectively ee sey, “Iam of Paul, I am of Cephas.” (1 Cor.
i. 12-- δ.
Again; if the Apostles, who had gifts of working
miracles, and of giving the Holy Ghost, baptized with their
own hands, it might have been thought by some that the grace of
Baptism came from them, who administered it, and not from Him
whose Baptism it is, and so an error with regard to Baptism be
τ Besides; after their death it might have been imagined that
Beptism had lost some of its efficacy, being no longer admi-
nistered by those who were called by Christ, and had received ex-
traordinary of the Holy Ghost; and #0 the Sacrament of
Baptism, which God has instituted for the remission of sins, and
for reception into the Church in all ages and countries of the
world, might fall into discredit and disuse.
Therefore the Apostles did not usually baptize with their
own hands; but it would be a great mistake thence to infer that
Baptism is of minor account. On the contrary, these considera-
tions show its importance.
Cu. XI. 2. διεκρίνοντο] See on x. 47.
4—12. dptdueros—diaxpuwduevoy] See x. 9—16.
A remarkable instance of Repetition ; showing the import-
ance of the subject ; and that the Holy Spirit does not disdain to
use the same or similar words in relating the same events. Com-
pare the Repelitions in this book of the account of St. Paul’s
conversion, ix. 1; xxii. 6; xxvi. 12.
These Repetitions occur in one and the same Book. There
is therefore no reason for ise that the Holy Spirit should
repeat in one Gospel what He said in another. See Preface
to the Gospels, p. xxii.
124 Etre δέ μοι τὸ Πνεῦμα συνελθεῖν αὐτοῖς μηδὲν
ἀπήγγειλέ τε ἡμῖν πῶς εἶδε τὸν ἄγγελον ἐν
1b Ry δὲ τῷ ἄρξασθαί με
56 ACTS XI. 8—20.
᾿Αναστὰς, Πέτρε, θῦσον καὶ φάγε. ὃ Εἶπον δέ, Μηδαμῶς, Κύριε' ὅτι κοινὸν
ἢ ἀκάθαρτον οὐδέποτε εἰσῆλθεν εἰς τὸ στόμα μον. 5 ᾿Απεκρίθη δέ μοι φωνὴ
ἐκ δευτέρον ἐκ τοῦ οὐρανοῦ, “A ὁ Θεὸς ἐκαθάρισε, σὺ μὴ Koivov. 10 Τοῦτο
δὲ ἐγένετο ἐπὶ τρὶς, καὶ πάλιν ἀνεσπάσθη ἅπαντα εἰς τὸν οὐρανόν. |! Καὶ
ἰδοὺ, ἐξαυτῆς τρεῖς ἄνδρες ἐπέστησαν ἐπὶ τὴν οἰκίαν ἐν ἦ ἤμην, ἀπεσταλμένοι
dJobn 16.18. ἀπὸ Καισαρείας πρός με.
διακρινόμενον ἦλθον δὲ σὺν ἐμοὶ καὶ οἱ 2 ἀδελφοὶ οὗτοι, καὶ εἰσήλθομεν
εἰς τὸν οἶκον τοῦ ἀνδρός: 18 am}
τῷ οἴκῳ αὐτοῦ σταθέντα καὶ εἰπόντα αὐτῷ, ᾿Δπόστειλον εἰς ᾿Ιόππην, καὶ
μετάπεμψαι Σίμωνα τὸν ἐπικαλούμενον Πέτρον, '4 ὃς λαλήσει ῥήματα πρός
cP... σέ, “ἐν οἷς σωθήσῃ, σὺ καὶ πᾶς ὁ οἶκός σου.
ΜῊ. 30. λαλεῖν, ἐπέπεσε τὸ Πνεῦμα τὸ ἅγιον én’ αὐτοὺς, ὥσπερ καὶ ἐφ᾽ ἡμᾶς ἐν ἀρχῇ"
geh.l.s 16 Ἐμνήσθην δὲ τοῦ ῥήματος τοῦ Kupiov ὡς ἔλεγεν, ᾿Ιωάννης μὲν ἐβάπτισεν
& 19. 4. Ad ε a 4 l4 a, e 7 > AY 4 a
Mart. 3.11 ὕδατι, ὑμεῖς δὲ βαπτισθήσεσθε ἐν Πνεύματι ἁγίῳ. 11 " Εἰ οὖν τὴν ἴσην δωρεὰν
neh.10.47, ὄδωκεν αὐτοῖς ὁ Θεὸς ὡς καὶ ἡμῖν, πιστεύσασιν ἐπὶ τὸν Κύριον ᾿Ιησοῦν Χρι-
στὸν, ἐγὼ δὲ τίς ἤμην, δυνατὸς κωλῦσαι τὸν Θεόν ; ᾿δ᾽᾿Ακούσαντες δὲ ταῦτα
ἡσύχασαν, καὶ ἐδόξαζον τὸν Θεὸν λέγοντες, "Apaye καὶ τοῖς ἔθνεσιν ὁ Θεὸς τὴν
μετάνοιαν εἰς ζωὴν ἔδωκεν.
ich. 8.1. 191 Οἱ μὲν οὖν διασπαρέντες ἀπὸ τῆς θλίψεως τῆς γενομένης ἐπὶ Στεφάνῳ
διῆλθον ἕως Φοινίκης καὶ Κύπρον καὶ ᾿Αντιοχείας, μηδενὶ λαλοῦντες τὸν λόγον,
k ch. 6.1. εἰ μὴ μόνον ᾿Ἰουδαίοις. "Ἦσαν δέ τινες ἐξ αὐτῶν, ἄνδρες Κύπριοι καὶ
Κυρηναῖοι, οἵτινες ἐλθόντες εἰς ᾿Αντιόχειαν ἐλάλουν πρὸς τοὺς ᾿Ἑλληνιστὰς,
18. τὸν ἄγγελον] The Angel, of which you have already heard
from others. The circumstances of the vision of Cornelius, which
were recounted by him in the presence of many (x. 24. 30. 45),
must have been notorious at Jerusalem.
16. ῥήματος τοῦ Κυρίου---βαπτισθήσεσθε ἐν Ty. ἃ. See on
i. δ.
11. ἐγὼ δὲ τίς ἤμην, δυνατός] Two questions in one. Cp.
Luke xix. 15, τίς τί ἐπραγματεύσατο; xvi. 2, τί τοῦτο ἀκούω;
Winer, G. 6. § 66, p. 553.
The δὲ after we is omitted by A, D. But it was not likely
to be interpolated, and it gives force to the question,—“‘ You may
eas debate, and censure me; bu¢ who was I, to resist
: ?
— κωλῦσαι τὸν Θεόν] See on x. 47.
19. of μὲν οὖν διασπαρέντε5] A recapitulation. See viii. 1.
— ἐπὶ Στεφάνῳ] So G, H, and probably B, and the great
majority of cursive MSS. A, E have ἐπὶ Στεφάνου, ‘in the time
of Stephen,’ and Valg. ‘sub Stephano.’ Cp. ἐπὶ Κλαυδίου, v. 28.
But ἐπὶ Στεφάνῳ appears to be the true reading. éx) = super,
‘upon’ Stephen,—i. e. the persecution against him while living,
and over him when dead; that persecution to which he gave occa-
sion by his boldness we 11), and in which he was killed, and
which was stimulated by his preaching and death. His perse-
cutors and murderers were not convinced by his miracles and
teaching, or satisfied with his death; but having once tasted
blood, they thirated for other victims (see ix. 1); and yet by Per-
secution the cause which they was advanced. See
viii. 1.
— ᾿ΑντιοχείαἙ] On the Orontes, 120 stadia from its port
Seleucia; founded by Seleacus Nicator, who called it from his
father Antiochus ; the residence of the Seleucid Dynasty of Syria;
and afterwards, when under Roman rule, the residence of
Preeses of Syria. ‘‘ Syriee metropolis, tertiam inter omnes
Romani orbis locum obtinens, hoc est post Romam et Alez-
andriam.”” (Jerome ad Amos. vi. quoted by A Lap.) Cp. Winer,
R. W. B. i. 60. Howson, i. 150. Lewin, p. 107.
20. ‘EAAnmords] The determination of the true reading
concerns an oct any point in the history of the Church.
B (probably) and D**, E, G, H, and almost all the Cursive
MSS., without exception, have ‘EAAnmeoras, the reading of the
received text. And so the text of Chrys., CEcum., and Theo-
phylact, and both the commentaries of Theophyl. p. 98 and
Ῥ. 251, διὰ τὸ μὴ εἰδέναι Ἑβραϊστὶ ‘EAAnvioras ἐκάλουν.
But A has Ἕλληνας.
This authority however is of less weight, because A has
“Ἕλληνας also in ix. 29, where Ἑλληνιστὰς is confessedly the true
here
D* has Ἕλληνας, but its reading was afterwards altered to
Ἑλληνιστάς.
The authority of several Versions (6. g. Vulg., Syriac, Coptic,
Arabic) in this question, is not of any value; ‘as
Whilby observes, p. 463) they use the same word for Ἕλληνες
and "Ἑλληνισταί.
Eusebius (ii. 3) is in favour of Ἑλλήνων, and 20 is Chrys. in
his exposition, ὅρα Ἕλλησιν εὐαγγελίζονται, but he supposes the
events here mentioned to be posterior to the reception of Cor-
nelius into the Church. And s0 Lyranus, Caietanus, Lorinus,
and others.
Most recent Editors, Griesbach, Lachmann, Scholz., Τί.
chendorf, Bornemann, Alford, have introduced Ἕλληνας into
the text. But they (with the exception of Alford) give no in-
terpretation of the meaning which they would affix to the word.
They may have supposed it to comprise Jewish proselytes, as
Meyer does (p. 215 and p. 259, on chap. xiv. 1); aud he ob-
serves that the ἔθνη are distinguished from the Ἕλληνες. Cp.
xiii. 42; xviii. 4. 6.
But Alford, in his note here, understands it as not sig-
nifying Hellenists, but “ Gentiles uncircumcised,’ and them
only ; and he says that “the advocacy of the reading Ἑλληνιστὰς
has mainly arisen from 8 mistaken view that the baptism of
Cornelius must necessarily have preceded the conversion of all
other Gentiles.”’
Two questions arise here—
1. Which is the true reading, Ἑλληνιστὰς or Ἕλληνα: ἢ
2. In what sense is the true reading to be understood ὃ
1. The suthority of the MSS. is in favour of ᾿Ἑλληνιστὰς,
and it is mainly on sup infernal evidence that preference has
recently been given to Ἕλληνας.
2. It is said that the word here used, whether Ἕλληνες or
‘EAAnmoral, is opposed to the word ᾿Ιουδαίοις in v. 19, and that
therefore the only word that the admits is Ἕλληνας, and
that this word must be understood to mean Gentiles.
But this is not certain ;
It is true that some MSS. (A, B, and some Carsives) insert
καὶ after ἐλάλουν, but they are more than counterbalanced by
the great preponderance of MSS.; and καὶ is not admitted by
Griesbach or Tischendorf.
If Ἑλληνιστὰς is the true reading, then the word ᾿Ιουδαίοις
in v.19 includes Ἑλληνιστὰς in v. 20; and the men of Cyprus,
probably Hellenistic Jews, who had embraced the Gospel, spoke
the Word to other Hellenistic Jews, in order that they also might
embrace it.
Nor would the reading Ἕλληνας exclude this meaning. _
The word ζἙλληνεῦ does not always mean unbelieving
ACTS XI. 21—26.
57
εὐαγγελιζόμενοι τὸν Κύριον ᾿Ιησοῦν: 3 ' καὶ ἦν χεὶρ Κυρίου μετ᾽ αὐτῶν' πολύς 1 Luke 1. 66.
τε ἀριθμὸς πιστεύσας ἐπέστρεψεν ἐπὶ τὸν Κύριον. 3 ᾿Ηκούσθη δὲ ὁ λόγος
9 x A 3 , A > ε AY Ν 9 “« δ» rg
eis τὰ ὦτα τῆς ἐκκλησίας τῆς ἐν ᾿Ιερουσαλὴμ περὶ αὐτῶν, καὶ ἐξαπέστειλαν
Βαρνάβαν διελθεῖν ἕως ᾿Αντιοχείας- 33 ὃς παραγενόμενος καὶ ἰδὼν τὴν χάριν
τοῦ Θεοῦ ἐχάρη, καὶ παρεκάλει πάντας τῇ προθέσει τῆς καρδίας προσμένειν
τῷ Κυρίῳ, 35." ὅτι ἦν ἀνὴρ ἀγαθὸς, καὶ πλήρης Πνεύματος ἁγίου καὶ πίστεως" τ δὶ, 5...
καὶ προσετέθη ὄχλος ἱκανὸς τῷ Κυρίῳ. 35 "᾿Εξῆλθε δὲ εἰς Ταρσὸν 6 Βαρνάβας κου. 9. 30.
2 a oN ν εν» 28 - > 3 3 , 96» ,
ἀναζητῆσαι Σαῦλον, καὶ εὑρὼν αὐτὸν ἤγαγεν αὐτὸν εἰς ᾿Αντιόχειαν. Ἐγένετο
δὲ αὐτοὺς ἐνιαυτὸν ὅλον συναχθῆναι ἐν τῇ ἐκκλησίᾳ, καὶ διδάξαι ὄχλον ἱκανὸν,
χρηματίσαι τε πρῶτον ἐν ᾿Αντιοχείᾳ τοὺς μαθητὰς Χριστιανούς.
heathens. See particularly John xii. 20, where Ἕλληνες came
up to worship at Jerusalem, and Acts xiv. 1, where Ἕλληνες are
among the attendants at the Jewish Synagogue. Cp. xviii. 4,
and Howson, i. 144. 218. 252. 312. See also on xvii. 4,
σεβομένων Ἑλλήνων, where A, D introduce καὶ before ᾿Ἑλλήνων,
showing that copyists did not always rightly understand the word,
which is there used for proselytes. And yet Vulg. there renders
it Gentiles, the word which Cassiodor. (p. 175) has here.
Still further :
Even if Ἕλληνας were the true reading, it does not seem pro-
bable, from internal evidence, that it can here mean the heathen.
The events here described, as Afford rightly observes here,
and on x. 1. p. 99, appear to be prior to the baptism of Cor-
nelius. See v.19. Cp. viii. 1.
If so, the words τοὺς “Ἕλληνας cannot mean the Gentiles.
For St. Peter, as Christ had prophesied (Matt. xvi. 18), and as
St. Peter himself affirme, was chosen b to be the jirst to
open the door to the Gentiles (cp. Acts xv. 7). And Cornelius
was the firet-fruits of the Gentile world (xi. 1. 18). And if
these Ἕλληνες had been Gentiles, and if they had been the first
Gentiles who were admitted into the Church, it is probable that
their reception into the Church would have been authorized and
signalized by Visions from heaven, and by other miraculous inter-
ventions, similar to those of which we read in the history of
Cornelius; and those visions and interventions would sof have
been in the case of Cornelius (xi. 1). And the grava-
men of the charge of receiving uncircumcised Gentiles into
the Church would have been directed against these men of
Cyprus, and not, ss it was, against St. Peter (xi. 2).
If then we receive the word Ἕλληνας, and translate it Gen-
tiles, then we must place this incident after the baptism of Cornelius.
And this seems to have been Bp. Pearson’s opinion; see
his Ann. Paulin. ad A.D. XI.
But suppose now that this reception into the Church at
Antioch was after that of Cornelius ;
Still it would not be certain that the word “Ἕλληνας means
Gentiles here. For wo read afterwards, in xiv. 27, that Paul and
Barnabas announced in this same city, Antioch, that God had
opened a door of faith to the Genéiles ;
But this would not have been news to them, if they, who
had been converted in large numbers at Antioch (v. 24), had been
Gentiles. .
Nor does it seem that Barnabas had as yet received a mis-
sion to the Gentiles (see on xiii. 2).
And if the reception of single Gentile, Cornelius, and of a
few with him at Ceesarea, made such a commotion as it did in the
Church, it is probable that the reception of such large multitudes
as are here mentioned at Antioch, would have made more noise,
if they were Gentiles.
On the whole, it seems,
1. That there is not sufficient evidence to justify the inser-
tion of “Ἕλληνας in the text.
2. That ‘'EAAnmords is probably the true reading.
8. That even if Ἕλληνας was written by St. Luke, it would
not be certain that he meant by that term Gentiles only.
4. That if he had meant Gentiles only, he would probably
have written τὰ ἔθνη (as x. 45; xi. 18; xiii. 46.48; xiv. 2. 5.27;
xv. 3. 7. 15), and not rods Ἕλληνας. Indeed it is doubtful
whether Ἕλληνες, with the definitive article, is ever used in the
N. T. for the Heathen—as opposed to the Jews.
What then (it may be asked) was the advance here made in
the progress of the Church?
It was the conversion of a large body of Hellenists or Greek-
speaking Jews; i.e. of that class who had been most hostile to
St. Stephen, and caused his death (see vi. 9—14, and on ix. 29).
Hence we may see why St. Luke mentions, that they who
converted them had been dispersed by the persecution upon
Stephen (xi. 19).
Vou. I.—Parr IT.
St. Stephen had been killed at Jerasslem by Hellenists;
and they had attempted to kill Paul, Stephen’s persecutor, when,
soon after his conversion, he preac! Christ there es 29).
But now Hellenists are rescued from the death of sin, and brought
to the saving knowledge of the gospel of eternal life, by some of
those very persons who had been driven from Jerusalem by the
persecution which Hellenista had excited, and who had come
from Jerusalem to seek and to save them in their own homes.
Hence also we see why Barnabas now goes to Tarsus to
seek Saul (v. 25): how happy must have been the reconciliation
effected between the Hellenists and him whom they had attempted
to destroy when he preached Christ (ix. 39) !
So God over-ruled evil for good. Here was a step
gained. A victory achieved over a large number of the bitterest
enemies of the Church; a conquest gained beyond the region of
Palestine, and therefore in this respect also different from the
successes at Jerusalem and Caesarea; achieved in the third great
city of the world, Antioch; and introductory to the triumphs of
which we are about to read in the sequel, and which were mainly
won by the agency of the great Apostle to the Gentiles, who is
now presented to us at Antioch, the Apostle St. Paul, and who
will proceed on his triumphal march till he arrives at the Capital
of the world—Rome.
In examining the important question considered in this note,
use has been made of an able paper by the learned Principal of
Bishop’s College, Calcutta, the . W. Kay, D.D. Calcutta,
1856.
There is also an excellent note of Valekenaer (in his Schole,
p- 481), where his Editor, Wassenberg, observes, that if Gries-
back had read Valekenaer’s observations in favour of the common
reading Ἑλληνιστὰς, he would not have been so eager to receive
“Ἕλληνας into the text. See also Whitby here, and on vi. 1.
22. BapydBav] of Cyprus, iv. 36, and therefore sent to confer
with the Cypriots mentioned in v. 20.
23. παρεκάλει] For he was υἱὸς παρακλήσεως.
and ix. 27.
— πάντας προσμένειν)] A strong evidence of the probability
and necessity of the concurrence of the human will with divine
for the salvation of men. Cp. below, xiii. 43, and xiv. 22.
Phil. ii. 12, 18. 2 Pet. i. 10; iii. 14.
24. ἀνὴρ Sree) Semaine more than δίκαιος.
Paul’s distinction, .v. 7. (Ford.)
25. Ταρσόν] His native city (xxii. 3), where he had been sent
by the Apostles (ix. 30),—another proof of the sincerity of St.
Paul’s conversion, and of his courage and affection for his own
countrymen.
— ἀναζητῆσαι Σαῦλον)] A similar act of kindness to that ren-
dered by him to St. Paul at Jerusalem, ix. 27. Why Saul was
now specially sought for, see on v. 20.
26. χρηματίσαι] “ (1) negotiari. (2) ita ut nomen inde adipis-
caris. 3) denominari. Vide Rom. vii. 3, μοιχαλὶς χρημα-
See on iv. 36,
See St.
thea.”
— Xpioriavots] The name Christians was not given till
about twelve years after the Ascension of Christ, in the reign
of Claudius. Stidas v. Χριστιανοί. Cp. Joh. Malel. p. 318, ed.
Mill, who says that ἐπὶ Εὐοδίον Χριστιανοὶ ὠνομάσθησαν.
Another remarkable instance of the priority of facts to
names, in the history of the Church. See above, on the word
Ἐκκλησία v. 11, διάκονοι vi. 3, and πρεσβύτεροι xi. 30.
The disciples did not make haste to adopt a name which
might repel the Jews. But when time had been given to the
Jews to examine the evidence of the case, they proclaimed the
doctrine that “ Jesus is the Christ” as the very essence of their
religious profession, in their name.
The word ‘ Christian’ occurs only three times in the New
Testament,—here, Acts xxvi. 28, and 1 Pet. iv. 16. It is used
frequently by St. Ignatius, Bishop of Antioch "πὰ Martyr, ad
58
ACTS XI. 27—30.
7 Ἔν ταύταις δὲ ταῖς ἡμέραις κατῆλθον ἀπὸ “Ἱεροσολύμων προφῆται εἰς
och. 21. 10.
᾿Αντιόχειαν: 38. ἀναστὰς δὲ εἷς ἐξ αὐτῶν, ὀνόματι “AyaBos, ἐσήμανε διὰ τοῦ
Πνεύματος λιμὸν μεγάλην μέλλειν ἔσεσθαι ἐφ᾽ ὅλην τὴν οἰκουμένην: ἥτις
Rom, 15. 35,36. Καὶ ἐγένετο ἐπὶ Κλαυδίου. 9." Τῶν δὲ μαθητῶν, καθὼς ηὐπορεῖτό τις, ὥρισαν
Toor. 16. 1.
2 Cor. 9. 1.
καὶ Σαύλου.
ἕκαστος αὐτῶν εἰς διακονίαν πέμψαι τοῖς κατοικοῦσιν ἐν τῇ ᾿Ιουδαίᾳ ἀδελφοῖς:
804 ὃ καὶ ἐποίησαν, ἀποστείλαντες πρὸς τοὺς πρεσβυτέρους διὰ χειρὸς Βαρνάβα
Ephes. ii. 14, ad Magnes. 4. Trall.6. Rom. 8. Polyc. 7. Cp.
Mart. Polycarp 3, Χριστιανός εἰμι.
Eusebius appears to ascribe its imposition to the Church
herself, and not, as some have done, to her enemies. And this
opinion seems most probable ;
The Jews would never have conceded such 8 title to the
Nazarene,—a title which involved the acknowledgment that Jesus
of Nazareth is the Messiah.
The termination -anus is no proof of « Roman extraction.
We have Ἡρωδιανοὶ in the Gospels (Matt. xxii. 16. Mark iii. 6;
xii. 13). Many Roman names and modes of expression had found
their way with the Roman arms into Palestine, as may be readily
seen by en inspection of Burtorf’s Lexicon Talmudicum. Be-
sides, many other names with the same termination were given
by Greeks and other Orientals; viz. ᾿Αρειανοὶ, Neoropiavol. See
Ammonius, in Caten. p. 339.
The Romans did not understand the name when imposed.
erperam Chrestianus appellatur ἃ vobis.”” (Tertudlian.)
“ Ignari rerum nostrarum Christum Chresium et Christianos
Chrestianos vocant.” (Lactant.)
The word is not from Hebrew, but of Greek origin; al-
h, ily, by its termination it accommodated itself alike to
Greek and use, and was well fitted to circulate throughout
the world; and being first given in 6 Gentile city, it was an earn-
est of the future extension of the Church. Derived from the
three-fold office of Christ, the anointed One of God to be the
Prophet, Priest, and King of the world, the name intimates the
obligation of those who bear it, to faith in Him, to worship
through Him, and to obedience to Him, as the Christ; and it
also declares their participation in His unction. (8. Aug. Ps.
xxvi.) As Ignatius says, Magn. 10, “ Whoever is called by an
other name than this of Christian is not of God, and (ad Rom. 3
it is our duty not only to be so called, but to be.”’ Since also
the Christ is the Son of the living God (Matt. xvi. 16), these
duties are elevated proportionably to His Divine Majesty.
“A title so honourable and of such concernment,” says
Bp. Pearson on the Creed (Art. ii. p. 194), “that St. Luke has
thought fit to mention the city in which that name was first
heard, and given by Euodius, the Bishop of that place, as Eccle-
siastical History informs us (Suidas v. Χριστιανοί. Johann. An-
tioch. p. 318); in which the primitive Christians so much de-
lighted, that before the face of their enemies they would acknow-
ledge no other than that, though hated, reviled, tormented, mar-
tyred for it.”” See Eused. v. 1.
(4 Peas est cui Christus semper in corde, ore, et opere.”’
The name Christian is also a protest against all religious
titles derived from human leaders. εἷς γὰρ ἡμῶν καθηγητὴς ὃ
Χριστός (Matt. xxiii. 8. 10).
Hence Greg. Nazian. says (p. 656), “1 honour Peter, but
am not called Petrianus; I honour Paul, but am not called
Paulianus ; I will not consent to be named of men, having been
born of God. If I worshipped a Creature I should not be a
Christian. For why is the name of Christian precious? Because
Christ isGod.’’ Similar language is used by S. Augustine. What
would they have said of the names Arminian, Wesleyan, &c.?
The name Christian was not given at Jerusalem, the capital
of the Jewish world, where 3000 had been converted at once, but
at Antioch, a Gentile city (Chrys.), the residence of the President
of Syria, who had the supreme command of Judea; an intima-
tion a the future diffusion of Christianity throughout the Heathen
world.
It is not unworthy of remark, that the name Christian was
given, for all time, to the followers of Christ in that great Syrian
capital, in which Antiochus Epiphanes had reigned, whose own
name was connected by origin with that city, and who was the
type of Antichrist.
opinion, that as the word
Bp. Pearson has expressed an
Χριστιανὸς was first used at Antioch, so also the word Χριστια-
νισμὸς, as opposed to ‘lovSaicuds, was first used by St. Ignatius,
Bishop of Antioch. See on Ignat. ad Philad. 6.
The writer of the Acts of the Apostles, probably a native of
Antioch, might well rejoice in the appellation, as St. Chrysostom,
the Homilist on the Acts, did, from his connexion with that city.
27. προφῆται) Another proof of the gift of the Holy Ghost
to the Church, and of the truth of Christ. See John xvi. 18.
Cp. Acts xx. 23; xxi. 11. Eph. iv. 11. 1 Tim. iv..1. For Pro-
phecy had ceased with Malachi,—thence called by the Jews
peter “the seal of the Prophets.” See Hottinger, Thes.
il. p. 483.
28. λιμὸν μαγάλην Hris] So the best MSS. On λιμός, femi-
nine, see Valck., who observes that the feminine is the Doric
form, and that many forms passed from that dialect into Hel-
lenistic Greek. See also Lobeck, Phryn., p. 188, and Borne-
mann and Meyer here.
In order that it might not be alleged (as it was by Heathens)
thet Famines and Troubles were due to Christianity, the Holy
Spirit predicts them, and prepares the Christians for them, and
makes them to be occasions of Christian Benevolence. So all
things work for good to those who love God. See Chrys. here.
— ὅλην τὴν οἰκουμένην} The Roman Empire. See Luke
ii. 1. On this famine, Fused. ii. 8. 11.
— ἥτις καὶ ἐγένετο] i.e. came to pass; therefore there is an
interval of some time to be supplied here. Cp. the similar use of
ἐγένετο, Luke ii. 2.
It is to be understood from the context that St. Luke is
speaking of ite coming to pass in Judea.
— ἐπὶ Κλαυδίου) It was not prophesied that it would prevail
in all parte of it at the same time, and this seems to be the reason
why St. Luke says ἐπὶ Κλαυδίου, without ifying the year; and
hence it is easily intelligible that the Christians of Antioch, a
great commercial city having traffic with all countries, might be
comparatively at ease, while their brethren in the heart of Judea
might be in distress.
The introduction of the words ἐπὶ Κλαυδίου seems to inti-
mate that the prophecy itself was delivered before he was
Emperor.
There were numerous famines in the reign of Claudius. See
Dio Cass. ix. Sueton. Claud. 28. Tacit. Ann. xii. 43. Joseph.
Ant. xx. 5, a.p. 45, under Cuspius Fadus appointed Procurator
of Judeea by Claudius after the death of King Herod Agrippa.
‘‘Quam famem reepexisse Agabum testatur Euseb. ii. 11.
Pearson, p. 376. See also Biscoe, pp. 60. 66. Lardner, Credib.
i, 11.2. After Κλαυδίου Elz. adds Καίσαρος, which is not found
in the best MSS,
29. ὥρισαν πέμψαι] They did not wait for the Dearth, but
anticipated it in faith and love. They no sooner believe but
they bear fruit. Such was the good effect of the Famine (CArys.) ;
it is an occasion of spiritual plenty—another example of good
elicited from evil.
80. ὃ καὶ ἐκοίησα»---Σαύλου)] It appears from xii. 25, that
Barnabas and Saul arrived at Jerusalem and fulfilled their mis-
sion of relief to the brethren there, and returned to Antioch soon
after the death of Herod, which took place after Easter, in a.p. 44.
— πρὸς τοὺς πρεσβυτέρου] the Presbyters; already well
known, but now first mentioned as such. See above on vi. 3.
Luke x. 1.
Hitherto St. Luke had applied the word πρεσβύτεροι to
the elders of the Jews (iv. 5. 8. 23; vi. 12); henceforth the
πρεσβύτεροι are officers recogpized in the Church, xiv. 23; xv. 2.
4. 6. 22; xxi. 18.
Thus the Church almost insensibly succeeds to the Syna-
gogue, and occupies its | pain
The contributors did not send the money to the Deacons,
though it is probable that the alms were to be dispensed by their
instrumentality (vi. 5).
While the Apostles were at Jerusalem, the sums of money
arising from the sale of the lands were laid at their feet (iv. 35.
37; v. 2).
It δ ald seem therefore from the circumstance here men-
tioned, that the Apostles were not now at Jerusalem. St. James,
the Bishop of that See, was probably there; and in the word
πρεσβυτέρους his idency may be supposed (see xii. 17), as
St. Paul’s is in 1 . iv. 14 compared with 2 Tim. i. 6.
ACTS XII. 1—7.
59
XII. 1 Kar’ ἐκεῖνον δὲ τὸν καιρὸν ἐπέβαλεν ἩΗρώδης ὁ βασιλεὺς τὰς χεῖρας
κακῶσαί τινας τῶν ἀπὸ τῆς ἐκκλησίας.
᾿Ιωάννον μαχαίρᾳ.
2 "᾿δνεῖλε
8 Καὶ ἰδὼν ὅτι ἀρεστόν ἐστι τοῖς ᾿Ιουδαίοις, προσέθετο
δὲ ᾿Ιάκωβον τὸν ἀδελφὸν «Matt. 4.21.
συλλαβεῖν καὶ Πέτρον: ἦσαν δὲ αἱ ἡμέραι τῶν ἀζύμων: * ὃν καὶ πιάσας ἔθετο
εἰς φυλακὴν, παραδοὺς τέσσαρσι τετραδίοις στρατιωτῶν φυλάσσειν αὐτὸν,
βουλόμενος μετὰ τὸ πάσχα ἀναγαγεῖν αὐτὸν τῷ λαῷ.
ὃ Ὃ μὲν οὖν Πέτρος
ἐτηρεῖτο ἐν τῇ φυλακῇ; προσευχὴ δὲ ἦν ἐκτενὴς γινομένη ὑπὸ τῆς ἐκκλησίας
x > q « ὲ 2 aA
πρὸς τὸν Θεὸν ὑπὲρ αὑτοῦ.
6 Ὅτε δὲ ἔμελλεν αὐτὸν προάγειν ὁ Ἡρώδης,
τῇ νυκτὶ ἐκείνῃ ἦν 6 Πέτρος κοιμώμενος μεταξὺ δύο στρατιωτῶν δεδεμένος
ἁλύσεσι δυσὶ, φύλακές τε πρὸ τῆς θύρας ἐτήρουν τὴν φυλακήν.
7? Καὶ ἰδοὺ, veh. 6. 19.
ἄγγελος Κυρίον ἐπέστη, καὶ φῶς ἔλαμψεν ἐν τῷ οἰκήματι. πατάξας δὲ τὴν
Cu. XII. 1. κατ᾽ ἐκεῖνον τὸν καιρόν] 8t. Luke here returns to
an earlier date than the famine in xi. 28, which took place soon
after the death of Herod Agrippa I., which is described xii.
321-24, and occurred soon after the Passover of A.D. 44.
after his pie death, he was sent to the court of Tiberius, af
Rome, who, after the death of Drusus, put him in custody, in
which he remained till the death of Tiberius. i gave him
the tetrarchy of Philip (Joseph. Ant. xviii. 6. 10; xix. 8. 2) and
the tetrarchy of Herod his brother, who was banished to Lyons,
and the title of βασιλεύς. The Ew Claudius added to his
kingdom whatever else had to his grandfather, Herod
the King (Joseph. Ant. xix. 5.1; xix. 8. 2).
A coin of Herod Agrippa has been ed with the
iuscription, BAXIAETS METAZ ΑΓΡΙΠΠΑΣ SIAOKAIZAP, and
on the reverse, KAIZAPIA (sic) Ἢ ΠΡῸΣ TQ: XEBAZTM
AIMENI (Akermans, p. 38), 8 remarkable memento of his attach-
ment to Rome, and of his connexion with this Ceesarea, where he
was smitten by the Angel when doing homage to Ceesar.
2. ἀνεῖλε Ἰάκωβον τὶ ἀδελφὸν ᾿ἴωάρνον] aed and 60 fulfilled the pro-
phecy of Christ (Matt. xx. 23). James tasted the first draught
of Christ’s cup of suffering, and his brother John had the longest
draught of it. See also on v. 3.
The Lord sometimes surrenders the life of His most faithfal
servants; and eo the measure of guilt of those who persecute
them is filled up, and their punishment hastened, and the victory
of Christ consummated. Cp. Baum. i. 342.
It is related by Clemens Alea. in Euseb. ii. 9, “that the
person who accused him, having been present at his testimony to
Christ, was so moved by it as to profess himself a Christian; and
that he and the Apostle were led together to execution, and on
the way thither he craved of St. James for the wrong he
had done him; and that the Apostle, having looked at him for a
As to the time of his , see on v. 8.
Surprise has been by some (seo Meyer, p. 221)
that the writer of the Acts does not dilate on the circumstances of
the Martyrdom of the First of the Apostles who shed his blood
for Christ.
But it was no part of δέ. Luke’s plan to write a Martyrology.
His work is the book of their “ Acés’’ in life, and not of their
sufferings by death. He does not describe death-beds. The
martyrdom of life is what he teaches. He fixes the reader’s
He thus guards him
animated
martyr i ce cis tas aise of ta Nobis aiuay of
Martyrs who followed him on the road of suffering to glory; and
Another reason may perhaps have weighed with him here.
He and bia brother Brangelta are very fall end crenmatanta a
their hi of the first and greatest of Martyrdoms—the
of all the and of all the Glory of all Martyrdoms, both in
life and death, even to the end of time, the Martyrdom of “ the
true and faithfal Witnzss”’ (Rev. i. 5; iii. 14), the Martyrdom
of Cunist.
Perhaps he was unwilling to disturb the unapproachable
dignity and holiness of that astonishing act of love, and of that
source of life; or to draw off the attention of his readers
be ils of the subordinate and derivative martyrdoms of his
towers ivi clea pas a St. Paul, from con-
templating with unwavering undivided love the Martyr-
dom of Christ.
— μαχαίρᾳ] i.e. not by the sentence of the Sanhedrim, according
to which he would have been sfoned, but by the civil sword.
On μάχαιρα, as the ensign of civil power, see Rom. xiii. 4.
Ἰουδαίοι) ‘* Herodis posteri, Herodis Magni
ear id tantim satagebant, ut Cesaribus partim, partim
Judeeis placerent.” (Grotius.) -
— προσέθετο συλλαβεῖν] a Hebraism. See on Luke xx. 12,
προσέθετο πέμψαι. Cp. Gen. iv. 3; viii. 10; xxxviii. 26. 1 Sem.
xix. 21. See Vorst de Hebr. p. 592.
— τῶν ἀζύμων] St. Jerome (in Ezek. xliii.) appears to say
(though cp. Tillemont, p. 270) that St. James was on
the Second day of the Prosaver, i.e. on the XVth Nisan, the same
ee ee paid aisha nari ear
ce an appropriateness in the Prophecy οἱ participation
in Christ’s cup of suffering. See v. 2.
4. τέσσαρσι rerpadlos] a quaternion for each of the four
watches of the night, he being chained (v. 6) to two of each
of the quaternions in succession ; and the other two being posted
at the
Agrippa, who had been himself kept a prisoner at Rome ὃ
ἈΝΤ ον not learnt mercy Hy tent} He who had bess
bound, binds arpa Peter from his chains, and
Agrippa is depriv
- αὶ τὸ φάσχοὶ As if in reverence for the sanctity of the
(‘non judicant die festo,’”” says the Talmud, Moed
Ratan) whe he was intent on murder! Compare the h
crisy of the Jews, when thirsting for the blood of Christ, John
xviii. 28.
6. ὅτε δὲ ἔμελλεν προάγειν} on the remarkable timeliness of
divine interferences, see above, ix. 3, and below, τ. 23.
— κοιμώμενος] Peter oaks wae in body, because he
watches in his heart to God ; “neither slumbers nor sleeps.’’
aor ee. 8, ad Ephes.)
cast all his care on God. He Shee eed, Soars
they who are a large pray. (Ch (Chrys)
ἄγγελος Kuplov] See also
Progiatioal Epitome of the
or Tite Chaplr pret 8 Prop a
Herod, the Edomite, favoured by the Roman Empire, ad-
mired and spplauded by the world, acting with 6 view to popu-
mee a 8), and administering his kingdom on principles of
political expediency, with an eye mainly to material and mercantile
interests (v. iach af Wenine slacteees ond nie Ἐν
mp and la, human eloquence lory (ν. 21), is a
strike Pessdiuden of tbe pew Gh tho Wall a Coast
the Church.
“‘ He stretches forth his hands to vex certain of the Church.”
Ἐσύ ἰδ ἰῷ ὅταν oe The Apostle St. James is killed
3 as the i: Apatite by Herod’s uncle. Herod is
ti ove to seize another Apostle, St. Peter,
tes Sesmet ck Ge Teale cad Gas ka, lf bested’ co bo as
owe Th Church to her of defen
16 resorts proper weapon co—
Prayer (συ. 5. 12), united and eae Prayer. In answer to
60
ech. 16. 26.
> lel e ε co > led lel
αντου at ἁλύσεις εκ των χειρων"
ACTS ΧΗ. 8—14.
πλευρὰν τοῦ Πέτρον ἤγειρεν αὐτὸν, λέγων, ᾿Ανάστα ἐν τάχει. Καὶ " ἐξέπεσον
8 L ,ἤ ε Ψ a > , ’
εἶπέ τε ὁ ἄγγελος πρὸς αὐτόν, Περίζωσαι,
καὶ ὑπόδησαι τὰ σανδάλιά σον: ἐποίησε δὲ οὕτω. Καὶ λέγει αὐτῷ, Περιβαλοῦ
τὸ ἱμάτιόν σου, καὶ ἀκολούθει μοι. 5 Καὶ ἐξελθὼν ἠκολούθει αὐτῷ' καὶ οὐκ
poe ὅτι ἀληθές ἐστι τὸ γινόμενον διὰ τοῦ ἀγγέλου, ἐδόκει δὲ ὄραμα βλέπειν.
10 διελθόντες δὲ πρώτην φυλακὴν καὶ δευτέραν ἦλθον ἐπὶ τὴν πύλην τὴν σιδηρᾶν
τὴν φέρουσαν εἰς τὴν πόλιν, ἥτις αὐτομάτη ἠνοίχθη αὐτοῖς" καὶ ἐξελθόντες προ-
ἦλθον ῥύμην μίαν: καὶ εὐθέως ἀπέστη ὁ ἄγγελος ἀπ᾽ αὐτοῦ. | Καὶ ὁ Πέτρος
ἐν ἑαυτῷ γενόμενος εἶπε, Νῦν οἶδα ἀληθῶς, ὅτι ἐξαπέστειλε Κύριος τὸν ἄγγελον
αὐτοῦ, καὶ ἐξείλατό με ἐκ χειρὸς Ἡρώδον, καὶ πάσης τῆς προσδοκίας τοῦ
dch. 4. 23. λαοῦ τῶν ᾿Ιουδαίων.
12 ὁ Συνιδών τε ἦλθεν ἐπὶ τὴν οἰκίαν τῆς Μαρίας τῆς
μητρὸς ᾿Ιωάννον τοῦ ἐπικαλουμένου Μάρκου, οὗ ἦσαν ἱκανοὶ συνηθροισμένοι
καὶ προσευχόμενοι.
13 Κρούσαντος δὲ αὐτοῦ τὴν θύραν τοῦ πυλῶνος, προσ-
ἦλθε παιδίσκη ὑπακοῦσαι, ὀνόματι “Pddy ‘4 καὶ ἐπιγνοῦσα τὴν φωνὴν τοῦ
her supplications, one Angel of the Lord is sent to deliver Peter
from prison; and another Angel is sent from God to smite
Herod, in the height of his pride and glory. The princely Per-
secutor is summoned from the βῆμα, on which he sate in
state (v. 21), to the βῆμα of Christ, the King of kings. He dies
miserably. But “the Word of the Lord grows, and is multi-
lied.””
αὶ This narrative forms δ stri to another divine
History of Persecution in the Annals of the Ancient Church of
God—in the Old Testament. There, another king, the victorious
King of Assyria, Sennacherib, against Jerusalem and blas-
hemes God. The Church of in the person of her king
ezekiah, resorts to her armour against Persecution and Impiety—
Prayer in God’s House (see 2 Kings xix. 1. 14. Isa. xxxvii. 1).
The word of God, delivered by the prophet Isaiah, comforts
Hezekiah. An Angel of the Lord is sent to smite the army of
Sennacherib, in the hour of his impious exultation and triamph.
Hezekiah, who had gone up to the Lord’s house to pray, is mira-
culously rescued by God. And he who had blasphemed God,
falls basely by the hands of his own children, while worshipping
in the house of Nisroch his god (2 Kings xix. 37. Isa. xxxvii.
38).
) These two Chapters (Acts xii. and Isa. xxxvii.) beautifully
illustrate each other, by displaying the rage of the World and its
farious passions against God and His Church, and the impotent
futility and shameful discomfiture of all its pride and power when
warring against Him; and the duty of the Church to trust in
God and to pray, in the hour of her trial. They are dictated by
the Holy Spirit for the encouragement of the Church in every
age, and in order to cheer her with the prophetic assurance, that
although all help of man should fail, the rage of the Kingdom of
Darkness against her will not 2 bday but be made conducive in
the end to the more glorious Victory of the Word of God.
It is not unworthy of remark, as a happy coincidence, that
these two Chapters are appointed to be read on the same day in
the Calendar of Daily Lessons in the English Church (viz.) on
December 12. May the same Divine Power who watched over the
Church of Zion under both di ions, watch over her Jerusa-
lem, may she have grace to imitate that Church in faith and
trust and prayer; and may she be ever blessed with Princes and
Pastors, mindful of the example and animated with the spirit of
Hezekiah the King, Isaiah the Prophet, and Peter the Apostle !
( — φῶς x.7.A.) that he might not suppose it to be a dream.
Chrys.
-- ane an euphemism for prison (δεσμωτηρίῳ). Cp.
ἀπαγχθῆναι, v. 19, an expression for φονευθῆναι, also said of
Herod, the enemy and persecutor of the Church. Cp. els τὸν
τόπον τὸν ἴδιον, said of Judas, i. 25.
These examples of λιτότης, or charitable extenustion, are
deserving of notice, as showing that the inspired Writers and
Speakers, in the Apostolic age, were not actuated by passion, when
relating the worst actions of their enemies, but were enabled to
cherish 8 spirit of gentleness and moderation, even under circum-
stance of severe provocation.—A genuine fruit of the Spirit of
Grace.
8. σανδάλια] See on Matt. x. 10, and Mark vi. 9, whence it
appears that the Apostles did not wear the heavier ὑποδήματα,
but the lighter σανδάλια, more suitable for missionary activity.
Prag are the Latin solee, and are interpreted βλαντία by
eayen.
The words Arise quickly, are not designed to show that
there was any need of haste, but to prove the celerity with which
the deliverance of Peter from his chains was executed.
Indeed (as has been observed by Vatck.), all these commands
of the Angel concerning St. Peter’s attire, are recited to show
that there was no hurry in the transaction. “Do not stay to
bind on your sandals,’’ was a common phrase among the Greeks,
when they would excite a person to make haste. See Theocrit.
xxiv. 36, “Avora, μηδὲ πόδεσσι τεοῖς ὑπὸ σάνδαλα θείης.
And so Hesiod, to contrast speed with delay, uses a meta-
phor from the girding of the tunic, γείτονες ἄζωστοι Exiov,
ζώσαντο δὲ πηοί. Cp. Juvenal, v. 20, “rumpere somnum De-
beat et ligulas demittere,” and Ruperti’s uote.
— περιβαλοῦ τὸ ἱμάτιόν σου] cast thy pallium about thee; he
had already girded his tunic.
10. διελθόντε:---τὴν πόλιν] See Lightfoot, who shows reason
for believing that this prison was without the City’s inner wall,
and between its two walls.
— dwdorn] The Angel’s actions show that God’s extraordi-
nary grace is not wanting in what is needful, nor exerted where
not n ; but where human care and labour can act, there
divine grace does not supersede, but quicken them. (Chrys.
12. Μάρκον] See xii. 25; xv. 37. 89. Probably Mark the
Evangelist (Ammonius, Origen, Euthym., CEcumen.), whom St.
Peter calls his son (1 Pet. v. 13). This opinion, though contro-
verted by some, seems to be correct, for the following reasons :—
(1) We find δι. Peter here connected with John, whose
surname, or additional name, was Mark.
(2) This John Mark was the companion and ἀνεψιὸς of
Barnabas (Acts xii. 25; xv. 37. 39. Col. iv. 10).
(5) eee was under the influence of Pefer. ‘‘ Barnabas,
Petro familiarissimus’’ (Bp. Pearson), was led away by Peter’s
example at Antioch (Gal. ii. 13).
(4) This swerving of Barnabas under δέ. Peter’s influence,
appears to have prepared the way for the παροξυσμὸς between
po ΠΡ Barnabas (Acts xv. 36— 39). See Bp. Pearson, A. P.
a.p. 50.
(5) St. Mark was mixed up with this dispute, and after it
went away with bas.
6) St. Peter calls Mark his son (1 Pet. v. 13).
This Mark is identified with the Evangelist by the Early
Church, which records that the Gospel of St. Mark was written
under the eye of St. Peter (Euseb. ii. 15; iii. 39). See also
Preliminary note to the Gospel of St. Mark.
— προσευχόμενοι] by night. Cp. νυν. 5. Angelus orationis
(see Malachi ii. 7, and cp. Bp. Andrewes, Serm. v. 355) ascende-
bat in Ecclesia, ad invocandum Deum; Angelus Potestatis de-
scendebat ἃ Deo ad liberandum Petrum.
Herod’s soldiers were watching under arms et the door of
the prison. Christ’s soldiers were watching unto prayer in the
house of Mary. Christ’s soldiers are more powerful with their
arms, than Herod’s soldiers with theirs. They unlock the prison
door, and bring Peter to the door of Mary’s house.
See the beautiful Homily of Chrysostom on this history, pp.
761—764.
18. τὴν θύραν τοῦ πυλῶνος] The door or wicket of the gate.
— προσῆλθε παιδίσκη ὑκακοῦσαι)] We heer of a παιδίσκη
θυρωρὸς also in John xviii. 16, 17.
τ τ κοῦσ. To answer and announce. Yenophon, Sym-
pos. i. 11.
-
=<
ACTS XII. 15—19. 61
Πέτρου ἀπὸ τῆς χαρᾶς οὐκ ἤνοιξε τὸν πυλῶνα, εἰσδραμοῦσα δὲ ἀπήγγειλεν
ἑστάναι τὸν Πέτρον πρὸ τοῦ πυλῶνος. | Οἱ δὲ πρὸς αὐτὴν εἶπον, Maivy:
ἡ δὲ διϊσχυρίζετο οὕτως ἔχειν. Οἱ δὲ ἔλεγον, ‘O ἄγγελος αὐτοῦ ἐστιν. 156 Ὃ
δὲ Πέτρος ἐπέμενε κρούων' ἀνοίξαντες δὲ εἶδον αὐτὸν, καὶ ἐξέστησαν.
17 Κατα-
σείσας δὲ αὐτοῖς τῇ χειρὶ σιγᾷν διηγήσατο αὐτοῖς πῶς ὁ Κύριος αὐτὸν ἐξήγαγεν
ἐκ τῆς φυλακῆς. Εἶπε δέ, "Amayyeidare ᾿Ιακώβῳ καὶ τοῖς ἀδελφοῖς ταῦτα.
Καὶ ἐξελθὼν ἐπορεύθη εἰς ἕτερον τόπον. 18 Γενομένης δὲ ἡμέρας, ἦν τάραχος
οὐκ ὀλίγος ἐν τοῖς στρατιώταις, τί dpa ὁ Πέτρος ἐγένετο. 13 Ἡρώδης δὲ
14, ἀπὸ τῆς χαρᾶ5] A touching incident, full of truth and
beauty,—showing the love with which the Apostle was regarded
by a servant, perhaps a slave. S. Chrys. here observes, σκόπει
πῶς αἱ παιδίσκαι αὐτῶν ὁμότιμοι αὐταῖς ἦσαν. A lesson for
modern times. Remark also St. Luke’s knowledge of facts ex-
tends even to the name of the servant-maid at Mary’s door.
15. ὁ ἄγγελος αὐτοῦ ἐστιν} “It is his Angel.” This was said
by holy persons who had been engaged in earnest prayer, and at
a time when the graces of the Holy Spirit in the knowledge of
divine things was bestowed in extraordinary abundance on the
Church. And the Holy Spirit has vouchsafed to place this speech
here upon record in Scripture. There is therefore doubtless some-
thing significant in it. Some of the Fathers did not hesitate to
say that it appears from this and other passages of Holy Writ,
especially Matt. xviii. 10, ὅτι ἕκαστος ἡμῶν ἄγγελον ἔχει (Chrys.),
and παντὶ πεπιστευκότι εἰς Κύριον ἄγγελος παρεδρεύει (Basil, in
Ps. xxxiii.), ἕκαστος ἔχει ὁδηγὸν (Ammon.), “unless we drive him
from us by our sins’ (Basil, in Caten. Theophyl. 8. Hieron. in
Esai. c. 66), and see the passages in Pefavii Dogm. Theol. iii. de
Angelis, ii. 6, and Bp. Bull’s two Sermons, xi. and xii. “On the
existence of Angels,” and ‘‘the Office of the Holy Angels towards
the Faithful,’’ vol. i. pp. 261—325.
It was also a received opinion among the devout Jews of our
Lord’s age, that every one of the faithful has a tutelary Angel,
and that the Angel sometimes appeared in the likeness of the
person whose Angel he was. (See Lightfoot here, ii. p. 683.)
It may be observed also, that this speech had 6 singular
fitness on the present occasion. For 8t. Peter had just said
oo ‘Now I know that God has sent His Ange? and hath
ivered me;” and the very fact that he was now at Mary’s door
was due to God’s interposition by an Angel.
It was God’s power exerted by the ministry of an Angel
which brought him out of the prison and enabled him to stand
there. The therefore seems to have been uttered not
without some intimation from above.
Thus far at least we may venture to say concerning it,—
(1) That it affords 8 remarkable illustration of the truth of
the assertion, that the of God “are sent forth to minister
for them that shall be heirs of salvation” (Heb. i. 14), especially
when labouring in the cause of Christ and His Church, and in
peril of death, as Peter was. (Cp. Ps. xxxiv. 7; xci. 9—12.)
(2) That this speech, coming forth so naturally as it did
from the mouth of this Christian assembly in the house of Mary,
affords a cogent proof of the reality of the angelic appearances
described in the New Testament, which some rationalizing Expo-
sitors would endeavour to ig ewe away into figures of speech.
Here is a person described, knocking at a door, speaking with a
human voice. It cannot, they think, be Peter; for he is in
prison; who, then, is it? It is his Angel.
3) The frequency with which Angels appear, or are men-
tioned in the History of the Acts of the Apostles (in which the
word Angel occurs twenty times) is remarkable. See v. 19;
viii. 26; x. 3; xii. 7. 23; xxvii.23. And in this same book the
Sadducees appear prominently as persecutors of the Church, and
they believed “ neither Angel nor Spirit” (xxiii. 8) ;
Thus Almighty God affords the most appropriate and season-
able corrections of error, in perilous times to His Church. The
angelic ap ces in the Apostolic age comforted the hearts of
persicae Churches, and refuted the errors of persecuting Sad-
ducees.
On the Angelic Appearances in the Acts see further below,
et vv. 21, c ἢ See ᾿
Wl. κατασείσα----τῇ xeip on xxi. 40.
— - Ἰακώβῳ] “the brother (i.e. cousin) of our Lord,” and
first Bishop of Jerusalem (Eused. ii. 1). See on Matt. x. 3.
Known as “ brother of Jesus’? even to Josephus (Ant. xx. 9. 1).
He was martyred, a.p. 62, by the Jews, who, being disappointed
by the escape of St. Paul, wreaked their vengeance on him.
Euseb. ii. 23.
This message to St. James appears to intimate that he held
a special position in the Church at Jerusalem. And this is con-
firmed by other passages in the Acts, particularly xxi. 18, where
St. Paul makes a special report to James; and by Gal. ii. 12,
where persons coming from Jerusalem are said to come “ from
James.’
This office is affirmed by ancient Church History to have
been that of Bishop of Jerusalem. See Euseb. ii. 1, where he
says that James, “180 Lord’s brother, commonly called James
the Just, was ordained the first Bishop of Jerusalem.”
Tt has been questioned by somo whether “James the Lord’s
brother ’’ was one of the twelve Apostles. (Burton, p. 105.
Baumgarten, i. p. 326. Gieseler, § 25, 26, and others.) But
this question seems to be decided by St. Paul, who says (Gal. i.
19), ‘Other of the Aposties saw I none, save James the Lord’s
brother.” Compare this with Acts ix. 27, “ Barnabas brought
him (Paul) to the Apostles,” i.e. Peter and James.
here are only two Apostles named James; and if James the
Lord’s brother had been the same as James the son of Zebedee,
then St. John the Evangelist would have been the Lord’s brother,
which is never said by any writer of Scripture.
Among the women at the crucifixion, according to St. Mark
(xv. 40), were Mary and Mary the mother of James
the Less ; according to St. John (xix. 25), Mary Magdalene and
Mary ἡ τοῦ Κλωπᾶ, probably, wife of Cleophas. Therefore James
the Less was, it would seem, son of Cleophas. And ing to
St. Matthew (x. 3), one of the two Aposiles who was
James, was the son of Alpheus, which is probably the same name
as Cleophas. See on Matt. x. 8; xii. 46. Therefore James the
Lord’s brother was son of Cleophas. And this is confirmed by
Epiphan., Chrys., Lardner, iii. 331, and others, particularly by
Papias, the scholar of St. John. See on Matt. xii. 46.
Probably his relationship to our Lord conduced to his ap-
pointment as first Bishop of Jerusalem, and several of his suc-
cessors are said to have been chosen on this ground. Hegesip.
in Eused. iii. 20. Cp. the article on St. James the Less in T¥ile-
mont, Mémoires, i. pp. 163. 281, where he discusses the ques-
tion; and Lardner, iii. 384, and particularly Dr. Mill's Essays,
ii. p. 239, and Blunt, On the Early Church, p. 71.
— ἕτερον τόπον] Some Roman Divines say Rome (Baronius),
but this is uncertain, as Lorinus acknowledges; and see Pearson,
Ann. Paul. a.p. xliv. Others (Lightfoot, Heinrichs, Kui-
noel) say Antioch. We find Peter again at Jerusalem at the
Council, Acts xv. 7, the last time he is mentioned in this book ;
The fact of his departure is perhaps mentioned to show that
he would not himself noodlonly to danger, or tempt
Herod to the sin of persecution: ob γὰρ ἐπείραζε τὸν Θεόν (says
Chrys.).
ore than twelve years had now elapsed from the Ascen-
sion (see on i. 4), and he had disc his duty of witnessing
Christ’s Resurrection to the Jews at Jerusalem. He would now
go and preach elsewhere ;
Perhaps in the word ἕτερος, other of two—contrasted with
each other—there is reference to our Lord’s own command
(δε x. 23), If they persecute you in one city, fly εἰς τὴν
+ épay—and to His own practice when rejected by the Sama-
ritan Village (Luke ix. 56), ἐπορεύθη εἰς ἑτέραν κώμην.
The time of the probation of Jerusalem and her Rulers was
now over, as far as the ing of the Twelve to her and to
them was concerned. Her cup of iniquity had been filled to the
brim by the murder of James the Apostle, and by the attempt
made by her King to murder St. Peter—because that other
murder pleased the Jews ;
Now, therefore, the Witneas of Apostolical Preaching is
withdrawn from Jerusalem, and migrates to another and better
lace ;
Probably it is for this reason that the place to which Peter
went is not specified. The non-specification of its name brings
out more clearly its contrast as another place than Jerusalem,
If its name had been mentioned, it might have been supposed
62 ACTS XII. 20—23.
ἐπιζητήσας αὐτὸν καὶ μὴ εὑρὼν, dvaxpivas τοὺς φύλακας ἐκέλευσεν ἀπ-
αχθῆναι.
e 1 Kings 5. 9,
Ezek. 27. 17.
Kai κατελθὼν ἀπὸ τῆς ᾿Ιουδαίας εἰς Καισάρειαν διέτριβεν. ™ " Ἦν δὲ θυμο-
μαχῶν Τυρίοις καὶ Σιδωνίοις: ὁμοθυμαδὸν δὲ παρῆσαν πρὸς αὐτὸν, καὶ πεί-
σαντες Βλάστον, τὸν ἐπὶ τοῦ κοιτῶνος τοῦ βασιλέως, ἠτοῦντο εἰρήνην, διὰ
'τὸ τρέφεσθαι αὐτῶν τὴν χώραν ἀπὸ τῆς βασιλικῆς. 3' Τακτῇ δὲ ἡμέρᾳ ὁ
Ἡρώδης, ἐνδυσάμενος ἐσθῆτα βασιλικὴν, καὶ καθίσας ἐπὶ τοῦ βήματος, ἐδη-
μηγὄρει πρὸς αὐτούς. 3 Ὁ δὲ δῆμος ἐπεφώνει, Θεοῦ φωνὴ καὶ οὐκ ἀνθρώπον.
71 Sam. 25. 88.
3 Παραχρῆμα δὲ ἐπάταξεν αὐτὸν ἄγγελος Κυρίου, ἀνθ᾽ ὧν οὐκ ἔδωκε τὴν
δόξαν τῷ Θεῷ: καὶ γενόμενος σκωληκόβρωτος ἐξέψυξεν.
that he went from Jerusalem because he was attracted fo that
other place by some special recommendations of its own.
19. ἀπαχθῆναι) An euphemism for “to be put to death,’’
els θάνατον ἕλκεσθαι. (Hesych.)° An instance τ St. Luke’s
ity of language—especially concerning Kings. on 0. 7.
20. θυμομαχῶν]Ἵ properly fighting in his θυμὸς, the seat of pas-
ἢ, agai with—not actually at war. So Polybius,
Plutarch, and Dion. Halic. use θυμομαχεῖν (see Vaick. and
Kuin.).
-- Δ ΤΩΝ καὶ Σιδωνίοι5Ἴ “que civitates tunc sub Romanis
erant, cum umbré quadam libertatis.”” (Grot.)
— διὰ τὸ τρέφεσθαι) Cp. 1 Kings v. 11. Ezek. xxvii. 17.
21—23. τακτῇ ἡμέρᾳ--Κυρίου)] With the simple narrative of
these three verses compare the ornate description in Josephus
(Joseph. Ant. xix. 8. 2) ;
τα μο events here described took place in the theatre at
Ceesarea, when Herod was celebrating festive and votive games
in honour of his Imperial patron Claudius; perhaps on the occa-
sion of his return from Britain (cp. Lewin, p. 120, 121. JosepA.
xix. 8.2). Wetstein (p. 525) refers to coins of Herod Agrippa
inscri ΚΛΑΥΔΙΑ KAIZAPEIA, and BAZIAETS HPQAHZ,
ΦΙΛΟΚΛΑΥΔΙΟΣ ΑΓΡΙΠΠΑ BAZIAET, and BASIAEQZ HPQAOT
KAATAIO: KAIZAP!] ΣΕΒΑΣΤΩι ET. Γ.
The passage of Josephus deserves to be transcribed, as illus-
trating and confirming the narrative of St. Luke, and in order
that it may be seen from the comparison of it with St. Luke’s
relation, how little the Sacred Writers are disposed to overstate
things, or to adopt what is legendary and hal. Ἡρώδης
δευτέρᾳ τῶν θεωριῶν ἡμέρᾳ στολὴν ἐνδυσάμενος, ἐξ ἀργύρου
πεποιημένην πᾶσαν, ὡς θαυμάσιον ὑφὴν εἶναι, παρῆλθεν εἰς τὸ
θέατρον, ἀρχομένης ἡμέρας. Ἔνθα ταῖς πρώταις τῶν ἡλιακῶν
ἀκτίνων ἐπιβολαῖς ὁ ἄργυρος κατανγασθεὶς θαυμασίως ἀπέστιλβε,
μαίρων τι φοβερὸν καὶ τοῖς εἰς αὐτὸν ἀτενίζουσι φρικῶδες"
εὐθὺς δὲ οἱ κόλακες τὰς οὐδὲ ἐκείνῳ πρὸς ἀγαθοῦ ἄλλας
ἄλλοθεν φωνὰς ἀνεβόων, Θεὸν προσαγορεύοντες, Ἑὐμενής τε
εἴης, ἐπιλέγοντες. .. Οὐκ ἐπέπληξε τούτοις ὁ βασιλεὺς,
οὐδὲ τὴν κολακείαν ἀσεβοῦσαν ἀπετρίψατο. ᾿Ανακύψας δὲ
οὖν per’ ὀλίγον τὸν βουβῶνα τῆς ἑαυτοῦ κεφαλῆς drep-
καθεζόμενον (cf. Joseph. Ant. xviii, 8) εἶδεν ἐπὶ σχοινίον τινὸς,
ἄγγελόν τὸ τοῦτον οὐδε ἐνῆσαν, κακῶν εἶναι; τὸν καί τος τῶν
ἀγαθῶν γενόμενον, διακάρδιον ἔσχεν ὀδύνην’ ἄθροον δὲ αὐτῷ
ris κοιλίας προσέφυσεν ἄλγημα μετὰ σφοδρότητος ἀρξάμενον...
συνεχῶς δὲ ἐφ' ἡμέρας πέντε τῷ τῆς γαστρὸς ἀλγήματι διεργασ-
θεὶς τὸν βίον κατέστρεψεν.
aes hig’ μὲν οὖν ὁ βασιλεὺς τρόπῳ τοιούτῳ κατέστρεψε
βίον.
If such a narrative as this had been found in the pages of the
New Testament how much censure would it have elicited! But
yet many will allow Josephus to have his owl who deny St. Luke
bis angel. See also above on v.15. On the citation of this
passage of Josephus by Eusebius (ii. 10), compare Whiston’s
ne on Josephus with Heinichen’s Excursus ii. p. 893, ed. Oxon,
The comparison of St. Luke’s narrative in this chapter with
that of the ian Josephus, presents for thankful considera-
tion the benefits derived from the study of Sacred History. It
removes the veil which hangs between us and the past, and dis-
closes to us the secret springs and invisible agency by which its
great events were produced. This is a work which no uninspired
writer could perform. It could only be done by the Spirit of
God. And a writer who (as St. Luke does in this chapter) pro-
Sesses to reveal the unseen ministry of Angels in the working out
of the facts which he describes, lays claim to Inspiration. He
sect Rep ran a fe edaemen Ἔν, γ.ς
gives cheering assurance of the operation of God’s superintending
ne ee ee re Θογεπιιροηε. of ae
Yet some would reject these claims as presumptuous, and
would refuse all the benefits thus proffered to their use by God ;
For example, one recent Expositor of note thus comments
on v. 23—
“ ἐπάταξεν αὑτὸν ἄγγελος κυρίου] Schlug ikn ein Engel
des Herrn ist nichts als subjective an alttest. Sagen (2 Kinig.
xix. 35) erinnernde Bezeichnung der hihern Ursache der den
Konig schnell befallenden Krankheit, und andert an Factum
nichts." De Wette, Apostelgeschichte, B 106, 3rd ed. 1848,
and again, p. 107, “Die Krankheit (of Herod) bei Luk nach
christlicher Ansicht modificirt ist.’’
I¢ is to pass from this to Bengel’s excellent
note on ἄγγελος Kuplov. ‘‘De gravi hic circumstantia nil habet
Josephus, qui multa minora persequitar. Aded differt Historia
divina et humana. Angelus Domini eduxit Petrum. Angelus
Domini percussit Heroden. Utrumque ab Angelis factum esse
non viderunt mortales; sanctis duntaxat innotuit.”’
It has been sometimes said that conversant with
material causes, and physical phenomena, and animal organization,
are slow to ize the workings of supernatural agents. St.
Luke, the beloved Physictan (Col. iv. 14), whose praise is in the
Gospel (2 Cor. viii. 18), furnishes a py exception to this
assertion. By the discipline of his medical training, he was
inlly required and qualified to scrutinize netural causes, and
he was put on his guard against the impostures of fanaticism.
He was not at all likely to have been credulous. And ag
we may see 8 divine dispensation in the fact, that he among
Evangelists who was least likely to be carried eway by a supersti-
tious belief in supernatural agency, has been employed more than
any other Sacred Writer to reveal to us the operations of Invi-
sible Beings in the History of the Church.
28. οὐκ ἔδωκε τὴν δόξαν τ. @.] As Peter did, x. 26, and Paul,
xiv. 14, 15.
— σκωληκόβρωτος ἐξέψυξεν) On the acts and miserable deaths
of Persecutors, see 2 Macc. ix. 12 (Antiochus), Joseph. Antiq.
xvii. 8. Bell. Jud. i. 33 (Herod the Great, Maximinian), Eused.
vii. 16; ix. 10, 11, Lectant. de mortibus Persecutoraum, c. 16,
and Weistein here. And on the signal interferences of God’s
providence in behalf of His Church in times of peril, see above,
ix. 8.
Herod Agrippa died August 6, a.p. 44, in the fifty-third year
of his age, and in the seventh of his reign; having reigned four
years under Caligula, and nearly three under Clandius Ceesar, who
added Judea and Samaria to his dominions (Joseph. xix. 8. 2).
See above on v. 1.
The following historical recapitulation from Kein. may be
added here: “ Herodes, v apud auctores Agrippa et quidem
major dicitar, fait nepos Herodis magni, filius Aristobuli, cujus
gulam pater laqueo fregerat, v. Joseph. Ant. xviii. 5.
“ Herodes Magnus tres reliquerat filios, Archelaum, Phi-
lippum et Antipam, in quos regnum paternum divisit Augustus,
ita, ut Philippo et Antipe, anicuique quartam, Archelao autem
dimidiam regni partem assignaret. Philippus accepit Bataneam,
Auranitidem, quam utramque regionem Luc. iii. 1. Ituree no-
mine complexus est, et honitidem; Archelaxs Judeam,
Idumseam et Samariam ethnarche nomine obtinuit; Antipas
Galileeam et Perzam, ita, ut non minis quam Philippus diceretur
τετράρχης.
‘* Archelaus, crudelitatis nomine apud Augustum accusatus,
aa ban novem annos regnarat, de δυᾶ dignitate dejectus, et
‘iennam, Gallie urbem, in exilium ab imperatore ejectus, atque
Judsea in provincie formam redacta, Syrireque adjuncta est, ita,
ut sub Syriss presidibus, ἃ ibus Romanis administrare-
tur. Pilippo mortuo, tetrarchia ejus Syrise ab imperatore Tibe-
rio adjudicata est ; sed C. Caligula hanc tetrarchiam, adject& quoque
Lysanie tetrarchia, (vid. Joseph. Antig. xviii. 6. 10.) concessit
Herodi Agrippa, de quo nobis hic sermo est; et Antipa in
δ
Se
ACTS XII. 24,
% 8°Q δὲ λόγος τοῦ Θεοῦ ηὔξανε καὶ ἐπληθύνετο.
25. XIII. 1, 2. 63
ΒΕ Tea. 55. 11.
ch. 6. 7
% » BapvdBas δὲ καὶ Σαῦλος ὑπέστρεψαν ἐξ ᾿ἹἹερουσαλὴμ, πληρώσαντες τὴν ὃ 9.2.
διακονίαν, συμπαραλαβόντες καὶ ᾿Ιωάννην τὸν ἐπικληθέντα Μάρκον.
ΧΙΠ. 1" Ἦσαν δέ τινες ἐν ᾿Αντιοχείᾳ κατὰ τὴν οὖσαν ἐκκλησίαν προφῆται
καὶ διδάσκαλοι, ὅ τε Βαρνάβας καὶ Συμεὼν ὁ καλούμενος Νίγερ,
Galliam primd, deinde in jam exule acto, hujus quoque
tetrarchid eum donavit (vid. Joseph. Ant. xviii. 7).
“ Neque minis Agrippam auxit Claudius, Caligulee successor.
Rome degebat Agrippa, cim i trucidaretur, et Claudii
gratiam atque favorem sibi ita conciliabat, ut eum Jude quoque
et Samariz prseesse juberet.
“Sic totum regnum quod avus habuerat restitutum, ipseque
eb imperatore Rex Judsee salutatus est, v. Joseph. Ant. xix. 5. 1.
Agrippa cim vix triennio Judeorum rex fuisset, mortuus est a.
c. 44, et Juda iterum in provincie formam redacta, Syrieque
annexa est, misso, qui eam administraret, Cuspio Fadio, procura-
tore (Joseph. Ant. xix. 8. 2.) in cujus tea locum 7¥berius
Alexander (Joseph. xx. 5. 2.) Ventidius fsa (ib.) Claudius
Felix (Tacit. Ann. xii. 54. Joseph. Ant. xx. 7. B. I. ii. 12.)
Porcius Festus (Joseph. xx. 8.), Albinus (Id. xx. 9.) et Gessiue
Fiorus (Id. xx. 9. 5 ) successerunt.”’
94. ὁ λόγος τοῦ Θεοῦ ηὔξανε] The Church’s Epinicium. See
above, viii. 1; xi. 19, on the educed by God from Persecution.
25. Σαῦλο----ξ Ἱερουσαλὴμ] It is probable that St. Paul then
saw the trance in the Temple (Acts xxii. 17 -- 21) at Jerusalem,
when he had a mission from God to the Gentiles, to which he is
now about to be ordained (see xiii. 2).
His rapture into the third heaven—qualifying him for the
sufferings he was to endure in his missionary career by a view of
the future glory—was perhaps about the same time. See 2 Cor.
xii. 2. Cp. Lightfoot, i. 878, and so Bp. Pearson, p. 376.
— τὴν διακονίαν i.e. to the Saints at Jerusalem, xi. 28, 29.
Cu. XIII. 1. προφῆται] Saul, the Persecutor of the Church, is
now a Preacher of the 1. Was there some prophetic and
divinely-inspired anticipation of this marvellous change, in the
saying of the Ancient Church, applied to another Persecutor,
ing the same name, “Is Saul among the Prophets ?’’
(1 Sam x. 12; xix. 24.) See on ix. 21.
These words, Prophets and Teachers, have here a special
signification and propriety as applied to Barnabas and Saul.
They were already Preachers, but they were mot yet Apostles.
They had not as yet received the power of dispensing those pecu-
liar gifts which were bestowed by God through the agency of the
Apostles. See further on v. 3.
— Μαναήν] “ δ] tentatione liberatus.” (Bengel.)
Managn was σύντροφος, collactaneus, i.e. nourished by the
same milk as Herod Antipas. The one is a prophet; the other
killed one of the greatest of prophets. It is not on our circum-
stances, but on our heart that our eternal happiness depends.
In all states of life, “‘ one is taken, the other left.” Matt. xxiv. 40.
(Cp. Chrys. and Theophyl. here.)
Antipas and Archelaus were now in banishment in Gaul ;
Antipas at Lugdunum or Lyons, Archelaus at Vienne, in Gaul.
Ἡρώδου] Antipas, brought up privately at Rome, with his
brother Archelaus. Joseph. B. J. i. 28. 4.
— Σαῦλος] here placed last of the prophets, but at and after
v. 46 he generally stands before Barnabas, though not always
see xiv. 14), and “not a whit behind the chiefest Aposties”’
2 Cor. xi. 5).
2. λειτουργούντων} λειτουργία (from λήϊτον and ἔργον) 8
public service (cp. the Athenian λειτουργίαι), applied in N. T. to
the public ministry.
(1) Of the Temple (Luke i. 23. Heb. viii. 6; ix. 21), as in
passim.
2) Of the Christian Church. ;
St. Paul calls himself λειτουργὸν ᾿Ιησοῦ χριστοῦ
els τὰ ἔθνη (Rom. xv. 16), ἱερουργοῦντα τὸ εὐαγγόλιον τοῦ
Θεοῦ, ἵνα γένηται ἡ προσφορὰ τῶν ἐθνῶν εὐπρόσδεκτος, ἡγιασμένη
ἐν Τινεύματι ἁγίῳ. ΄
Cp. Clemens Roman. § 43, as to the Jewish ministry, and as
to the Christian, see cap. 44, where he uses both the words
λειτουργέω and λειτουργία, and speaks of the λειτουργία of the
Apostles, and of the πρεσβύτεροι, to the ποιμνίον τοῦ Χριστοῦ.
Hence it appears that in the records bold cite Christian
Antiquity, the Apostles and Presbyters are said λειτουργεῖν Θεῷ,
heh. 11. 29.
beh. 9. 15,
4 , & 22. 21.
καὶ Λούκιος Rom. 1. 1.
' to minister to God; and also λειτουργεῖν τῷ ποιμνίῳ, i.e. to
minister to the people.
In opposition to the assertions of seme Romish Divines who
would limit the word λειτουργία to the sacrifice of the Mass, it
may be observed that Chrys. here interprets the word by κηρυττόν-
tev, preaching; and it has been showa by Isaae Casaubon
(Exercit. Baron. xvi. n. 41) that it extends to Divine Worship
generally, i.e. to Prayers, Reading of Scripture, Preaching, and
Administration of the Sacraments.. Sometimes the word μυστικὴ
was added to it, and then it generally signified the Holy
Eucharist. See Bingham, xiii. 1.
— ἀφορίσατε δή μοι] i.e. separate ye them δή, i.e. now.
The conjunction δὴ is thus used with an imperative and con-
junctive to indicate 8 command to be executed without delay.
See Valck., and comp. Luke ii. 15. Acts xv. 36. 1 Cor. vi. 20.
them from yourselves, and from the order of Prophets
and Teachers (to which they have Aitherto belonged), and ordain
ye them now to that work to which 1 have called them, viz., as the
sequel shows, to the Apostleship of the Gentiles.
On ἔργον, used in this sense, see 1 Tim. iii. 1, εἴ τις ἐπισκο-
πῆς ὀρέγεται καλοῦ ἔργου ἐπιθυμεῖ.
Chrys., and comp. 8. Leo, Ep. ad Dioscor. 79, and below,
ο. 9.
Up to this time they are called Prophets, or preachers. See
xiii.1. But now, after their ordination, they appear in the next
Chapter with the Apostolic title (v. 4), σὺν τοῖς ἀποστόλοις,
i. e. Barnabas and Paul; and again, υ. 14, of ἀπόστολοι,
Βαρνάβας καὶ Παῦλος. After St. Paul had received Visions and
Revelations of the Lord, yet Ordination and Mission by the
public authority of the Church, to qualify him for the Apostolic
Office, was not dispensed with in his case; but was enjoined by the
Holy Spirit Himself, who did not say, “1 have separated them,”
but ‘Do ye separate them for Me.”
Here (ors 8.) we may see a proof of the Divinity of
the Holy Ghost. e Prophets were ministering to the Lord.
He does not say, Separate Paul and Barnabas to the Lord, but to
Me, for the Ministry to which J have called them: showing that
He is coequal with
“‘ When did St. Paul become an Apostle?”
This is an important question, and much has been written
upon it. (See Lardner, iii. p. 259.)
But it does not seem that sufficient attention has been paid
to the important difference between his cal/, and mission to the
Apostleship.
He had an immediate call from Christ at his Conversion,
and was even then sent to the Gentiles (see Acts xxvi. 16—18),
πρὸς obs σὲ ἀποστέλλω, i. e. send thee as an Apostle.
It is therefore true that he was then divinely called to the
office of an Apostle to the Gentiles.
had also supernatural Revelations in Arabia from Christ
He
(Gal. i. 11—17). .
These su Visions and Revelations were arguments
and motives to himself, for entering on the ic office; but
they would not carry conviction to others, and persuade thems to
receive him as an Apostle.
And he does not sppear, as yet, to have exercised Apostolic
functions. Nor is he, as i called an Apostle by the Holy
Spirit ieee by St. Luke; but he is only a Prophet, or Teacher
(xiii. 1).
In order to execute the office of an Apostle, it was i
that he should not only have an inward call from God, but sleo
have an external mission from Him, b the instrumentality of
persons in the Church who were qualified to ordain him.
This is what he received when the Holy Ghost said, Separate
to Me now (δὴ) Barnabas and Paul for the work to which I have
called them (Acts xiii. 2).
A distinction must therefore be made betwee! the eelh snd
the separation, or mission, to the wor inistry.
nothing more clearly shows the necessity of 8 regular external
mission (see Article XXIII.), as well as an inward spiritual call,
than the example of St. Paul, who was converted in an extraor-
. 28. Ἢ ὑτοῖς ἀπέλ
χέιρας αντοις ἀαπελυσαν.
ACTS ΧΠΙ. 3, 4.
6. κέκλημαι αὐτούς. ὃ." Τότε νηστεύσαντες καὶ προσευξάμενοι καὶ ἐπιθέντες τὰς
4 Οὗτοι μὲν οὖν ἐκπεμφθέντες ὑπὸ τοῦ Πνεύματος τοῦ ἁγίου κατῆλθον εἰς
manner, and eminently privileged by an “ abundance of
Revelations and Visions of the Lord”’ (2 Cor. xii. 7).
It would seem also from his case, that while it is the special
fanction of God the Son to call persons to the Sacred Office, it is
the province of God the Holy Ghost to qualify them by the
divine unction at Ordination to discharge the duties to which they
are called. See Acts xx. 28, and Bp. Pearson, Art. viii. p. 616.
Another question arises here ;
It has been said by some that the Ordination of St. Paul
and Barnabas was performed by Preabyters only.
St. Luke does not expressly mention that any Apostle was
then δὲ Antioch, yet there is reason to believe that St. Peter may
have been at Antioch, and that Euodius was Bishop of Antioch
at that time. See on xi. 26, and Eused. iii. 2, and 8S. Jerome de
Viris Ill. i. and xvi., and ad Galat. ii. 11, and Burton, Lectures,
. 196.
᾿ Nothing can be concluded from St. Luke’s silence in this
respect. Cp. above, on ix. 23.
Farther; the Holy Ghost made a special revelation to the
Church concerning them (v. 2), and they are said to be sent forth
by the Holy Ghost (v. 4). And God authorized their mission by
miracles, v.11; xiv. 3. The Holy Ghost Himself ordained them
by the hands which were laid upon them; and perhaps St. Luke
has nof mentioned whose those hands were, in order that it may
be remembered, that in Ordination the persons who ordain are
merely instruments for conferring grace, and that all the grace
conferred is from the Holy Ghost. The suppression here of the
names of the human instruments brings out more clearly the
supreme authority of the Divine Agent in this holy work.
This is the second instance (recorded in the Acts) of Ordina-
tion to the Apostolic Office. It leads us to consider the agency
by which, and the purposes for which, the Ordination of Apostles
was effected; and its bearing on the Regimen and Polity of the
Church, as regards the Christian Ministry.
Christ, the Son of God, manifest in the Flesh, was sent by
God. He was God’s Apostle (Heb. iii. 1) to Men: He was the
Bishop of their souls (1 Pet. ii. 25).
ὰ Ἧϑ, when personally present upon Earth, chose the Twelve
68.
ῬΑ γμῖο He was upon Earth, one of the Twelve (Judas) died.
Yet, although Christ was forty days upon earth “speaking
of the things concerning the kingdom of God” (Acts i. 8), efter
this vacancy had occurred, He did not fill it up then.
But the first Act which the Apostles performed qfter Christ's
Ascension into heaven, was to pray to Him to show, “ which of
the two, whom they had nominated, He had chosen, to take part
in the ministry and Apostleship, from which Judas by transgres-
sion fell’? (Acts i. 24).
The words of the Original are remarkable there,—Kétpre,
ἀνάδειξον ὃν ἐξελέξω ἐκ τούτων τῶν δύο ἕνα. The word ἐξελέξω
connects the choice of the one with the choice of the original Twelve
(see note, and cp. Acts i. 2). And the word ἕνα, one, reserved for
the end of the sentence, is emphatic, and is contrasted with δύο,
two. Jf more than one had been chosen to succeed to the vacancy,
it might have been supposed, that the persons so chosen were
not severally and singly equal in dignity to the one, whose place
they together occupied. But by the choice of one out of two to
succeed one, it was shown that the one so chosen was equal to
him whom he was chosen to succeed. Hence the Holy Spirit
adds, ‘‘The dot fell on Matthias, and he was numbered with the
eleven Apostles.”’
Hence we derive certain important inferences,—
(1) That Christ, though no longer seen on earth, is as much
present with His Church as when He was personally visible; and
that He can as well choose an Apostle, when He is sitting on His
throne in heaven, as when He is walking by the Sea of Galilee.
(2) That the Apostolic office was to be continued in the
Church. The first act done by Him after His Ascension was to
ide for its continuance.
(3) That the Episcopal form of Church Government, which
slone exhibits that continuance, is the regimen of the Church
that ἃ Ἐ — toe the will of Christ.
Θ were equal in dignity. They are
ES oe eon ” (Acts i. 26). it eral of the g eed 6.8.
eter, superior in degree to other he would
not have been classed with them. τὴν
(δ) That their successors are to them in all ordinary
Apostolic functions. Matthias is equal to Judas, into whose place
he succeeds, and he is “ numbered with the Eleven Apostles.”
(6) Even therefore if the Bishop of Rome is the successor
of St. Peter, he has no claim on that ground to domineer over his
brethren, the other Bishops of the Church.
The Descent of the Holy Ghost made no change in these
principles of Church Polity; it confirmed them; at the same
time, it extended their application. Before that descent, the
Apostles prayed to Christ to show His Will by the medium of
Lots, in the election of a successor to the vacant place among the
A . The Hory Guosr had not then been given. But
after the Day of Pentecost, all reference to Lote ceased. The
Father sent the Holy Ghost, in the Name of the Son (Jobn xiv.
26), to be the Interpreter of the Will of the Ever-Blessed Trinity
in the Regimen of the Church.
Hence, therefore, in the now before us (Acts xiii.
2), which describes the first ination to the Apostolic office
after the Day of Pentecost, we hear the Voice of the Holy Spirit
Himeelf. “The Hoty Guosr said, Me Barnabas and
Saul for the work whereunto I have called them.’’ Barnabas and
Saul are beep oe ce oan Page they are called
* Apostles,”” an form Apostolic 5 ey are equal in
dignity to the original Twelve, who had been chosen by Christ
upon earth. Paul says of himself, that he is not ‘a whit behind
the very chiefest Apostles’’ (2 Cor. xi. 5).
Judas had fallen away from his place: fwo persons were
named; but only one was chosen to succeed him. Thus the
equality of the successor to him whom he succeeded had been
This point being established, we now find a provision made
not only for the permanent continuance, but also for the ampler
extension of the Apostolic office.
The next Apostle who died after Judas was St. James (Acts
xii. 2). Here also ‘wo persons are named fee and Saul),
and both are ordained to the Apostleship. ey are ordained by
the instrumentality of men, acting by command of the Holy
Ghost ;
Here, then, we recognize ἃ divine dispensation for the sxJ-
tiplication of the Apostolate.
After this time, special utterances of the Holy Ghost, singling
out particular persons for this office, are no longer distinctly
heard. They cease, as Lote ceased. But the Holy Spirit is ever
ing and acting in and by the Apostles and the Church,
which is His Temple; He ordains a Timothy at Ephesus, and a
Titus in Crete, cal Angela in the Churches of Asia, and others
after them in succession to this day, to perform the ordinary
functions of Apostles, and to be their successors, not indeed in
the working of miracles,— which were but for a season,—but in
all that is requisite for edifying the Body of Christ in every age
and country, and for communicating to the immortal soul those
i gifts and graces which are necessary for its spiritual
health here, and for its everlasting glory hereafter.
These conclusions are confirmed by the consentient voice and
concurrent practice of the Church Universal, which is the Body of
Christ, and is guided by the Holy Spirit, and which has authorized
one form of Ecclesiastical Regimen, that by Bishops, whom she
regards as successors of the Apostles in all ordinary Apostolic
Offices and Acts (see on Acts xx. 28).
ἘΣ lr hy ey ye εῚ
the remacy on the one side, an
from Presbyterian ity cia Ordinstions on the other.
Tn fine, this subject derives 8 solemn importance from the con-
siderations,—
(1) That the Son of Gop was sent by the Farner to be
the Apostle and Bishop of our souls. 1 Pet. ii. 25.
2) That when on Earth He chose the Twelve. Matt. x. 1.
3) That when He had ascended into heaven, He appointed
Matthias to succeed to the place in the Apostleship, from which
Judas by transgression fell. Acts i. 24—26.
(4) That after the Day of Pentecost the Hoty Guost chose
Paul and Barnabas to the same office. Acts xiii. 1 - 3.
© That the Bishops of the Church are the successors of
the Holy Apostles; and that their office includes within iteelf
the two inferior orders of Priests and Deacons.
(6) Thus then we see the Three Persons of the Ever Blessed
Trinity, God the Father, the Son, and the Holy Ghost, all
g in the Institution and Continuance of that Office
which is the Consummation of the Threefold Ministry ; and thus
Episcopacy is grounded on the same sanction as that of Chris-
tianity iteelf, which is instituted in and propagated by Beptism
in the Naz of the Trrunz Gop.
ACTS XIII. 5—10.
65
τὴν Σελεύκειαν, ἐκεῖθέν τε ἀπέπλευσαν εἰς τὴν Κύπρον. © " Καὶ γενόμενοι ἐν ach. 12.25.
Σαλαμῖνι κατήγγελλον τὸν λόγον τοῦ Θεοῦ ἐν ταῖς συναγωγαῖς τῶν ᾿Ιουδαίων'
εἶχον δὲ καὶ ᾿Ιωάννην ὑπηρέτην. © " Διελθόντες δὲ ὅλην τὴν νῆσον ἄχρι Πάφον
ech. 8.9.
εὗρον ἄνδρα τινὰ μάγον, ψευδοπροφήτην, ᾿Ιουδαῖον, ᾧ ὄνομα Βαρϊησοῦς, 7 ὃς
ἦν σὺν τῷ ἀνθυπάτῳ Σεργίῳ Παύλῳ, ἀνδρὶ συνετῷς Οὗτος προσκαλεσάμενος
Βαρνάβαν καὶ Σαῦλον, ἐπεζήτησεν ἀκοῦσαι τὸν λόγον τοῦ Θεοῦ. *‘’AvO-
f Exod. 7. 11.
2 Tim. 8. 8.
iorato δὲ αὐτοῖς ᾿Ελύμας ὁ μάγος, οὕτως yap μεθερμηνεύεται τὸ ὄνομα αὐτοῦ,
ζητῶν διαστρέψαι τὸν ἀνθύπατον ἀπὸ τῆς πίστεως. 9 Σαῦλος δὲ, ὁ καὶ Παῦλος,
Matt. 18. 88.
‘ohn 8. 44.
πλησθεὶς Πνεύματος ἁγίου, ἀτενίσας εἰς αὐτὸν, 195 εἶπεν, Ὦ πλήρης παντὸς {MEM
4, Σελεύκεια» the harbour of Antioch, on the Orontes; and
about sixteen milea from that city. (Howson, i. 166.)
— Κύπρον] the country of Barnabas, iv. 36. He now showed
his love for his native land by traversing the whole, v. 6, ὅλην
τὴν νῆσον---88 the true reading is,—restored from A, B, C, D, E.
5. ἐν ταῖς συναγωγαῖς] St. Paul, though sent to the Gentiles,
begins, as always, by offering the Gospel to the Jews. Cp. v. 42.
Such was his patience, wisdom, and charity toward God’s ancient
people, oe they, for the most part, treated him with
cruelty. e did not go at first to Sergius Paulus,—a Gentile,—
but the Proconsul sent for him, v. 7.
“1 the Synagogues.”” We may observe here the peepee
adaptations of the World for the reception of the Gospel, by God's
providential dispensation, in the dispersion of the Jews, and in
the erection pied Agee tie ree the world, which served
as temporary Churches to postles for preaching the Gospel,
pies the beige ad! Law and the Prophets, which were “ read
t every Day” (see υ. 27, and xv. 21), and which
furnished texta for their Sermone. )
Thus the World was already ploughed into furrows to receive
the seed of the Gospel; or, to use another figure, the Synagogue
Synagogues in this history, Acts ix. 20; xiii. 5. 14. 42, 43;
xiv. 1; xv. 21; xvii. 1,2, where it is said κατὰ τὸ εἰωθὸς τῷ
Παύλῳ εἰσῆλθε x.7.A.
— Ἰωάννην) St. Mark. See xii. 12. 25; xiii. 5.
6. ὅλην] See one. 4.
- πάφου] On the western coast of Cyprus.
— μάγον] On the infinence of μάγοι and γόητες at that
time, and the obstacles thence presented to the Gospel, see How-
son’s remarks, i. p. 178, and above, viii. 9—12.
1. ἀνθυπάτῳ)] Another instance of St. Luke’s accuracy. Cy-
prus had been subject to 8 ‘‘ Propreetor,” being an Imperial Pro-
vince for some time under Augustus; but that Emperor, in Β.0.
27, converted it into a Senatorian Province, under a Proconsul
(Dio Cass. liii. 12, p. 504, and liv. 4, p. 532); and such it was
under Claudius, as is proved by a coin of that reign bearing the
inscription Claudius Cesar, and on the reverse ἘΠῚ KOMINIOT
TIPOKAOT ΑΝΘΥΠΑΤΟΥ KYTIPIQN. See Akerman, Numis-
matic Illustrations of N. T., pp. 39—42, who gives the names
of four ᾿Ανθύπατοι of Cyprus.
This text thus explained suggests « salu caution of
general application in the study of the N. T. a
It was thought by many, that Cyprus must have been under
a Propretor (and not a Proconsul), because Strabo (xiv. ad fin.)
calls it an ἐπαρχία στρατηγικὴ μέχρι νῦν. Hence even Beza
would have altered the text here from Proconsul into Proprator,
and did so change it in his Translation.
But it appears from Dio Cassius, p. 504, c, that all the
Governors of the Senastorian Provinces were called Proconsuls,
though they had been only Preetors; and the coins of Cyprus, and
ancient Inscriptions of the age of Caligula and Claudius, give the
title of Proconsul to the Governor of Cyprus. This has been
pointed out by Cardinal Noris (Cenotaph. Pisan. p. 219),
Engel (Kypros, 1843); and in England by Lardner (i. p. 19),
Conybeare and Howson (chap. 5), and others; and thus St.
Luke’s accuracy has been vindi .
There is little doubt that in other cases, where some diffi-
culties may still exist in the records of Holy Writ, a similar result
would be attained, if all their circumstances were known.
— ἀνδρὶ συνετῷ---τὸν λόγον τοῦ Θεοῦ) A remarkable descrip-
tion. Two are placed in striking contrast with each
other in this history; Sergius Paulus, Proconsul of Cypras, and
Gallio, Proconsul of Achaia (xviii. 12—17). The one is eager to
hear, and sends for the Apostles; the other cares for none of
these things; the one is unknown to the world, but is called here
Vox. 1.—Parr 11.
by the Holy Spirit ἀνὴρ συνετός : the other, Gallio, was caressed
by the World, but has no such praise from God.
8. ’EAduas] the professional name of Bar Jesus, the Jew, and
equivalent to μάγος, from wy, “ ἴῃ lingud Arabici et Persica
ἀν ive (Rosenm.)
. Σαῦλος, ὁ καὶ Παῦλο:] His name was changed at his Ordi-
nation to the Apostleship, as Simon was named Peter when called
by Christ (Chrys.), and the sons of Zebedee were surnamed
Boanerges, Mark iii. 17. But in Paul’s case there was not an
addition to the former name, but a change in it; and yet so as
to leave much of the original name;
Some Expositors have said that this change was merely allu-
sive and alliterative,—as Jason from Jesus, Pollio from Hillel, &c.,
for readier acceptance among the Romans ;
But surely there was something more than this in the case of
the Apostle to the Gentiles ; :
e change seems to have been made,
(1) Because Σαῦλος was a purely Jewish name, ‘Any, and
(2) Because among the Greeks it might him to con-
tempt, as having the same sound as cavAos (oo σανλὸς, 860
Passow in v.), wanton. See Homer, Hymn. Mercur. 28, and
Ruhnken there.
(3) To indicate his change, and call to a new life; from a
Jew to a Christian; from a Persecutor to a Preacher of the
“ Patitur Paulus,” says an ancient author in Aug.
Append. Serm. 204, “ quod fecerat Saulus. Saulus lapidavit,
Paulus lapidatua est; Saulus Christiauos virgis affecit, Paulus
quinquies quadragies uni minus accepit. Saulus persecutus est
Ecclesiam Dei, Paulus submissus est in sporti; Saulus vinxit,
Paulus vinctus est.”
(4) But in the change of ZavAos to Παῦλος much of the
iginal word was Jef?, and so commemorated what he had been,
and bespoke God’s mercies to him in his new condition. Com-
pare the slight verbal changes in Abram, Sara, Hoshea the son of
Nun, and others. (Bp. Pearson on the Creed, Art. ii. p. 132.)
The fire of zeal of Σαῦλος still glowed in the heart of Παῦλος, but
its flame was purified by the Holy Ghost.
(δ) His “new name’’ denoted also his mission to the Gen-
tiles, of whom the Romans were the principal nation, to whom
the name Paulus was familiar.
(6) Some add that it was a token of humility, “ Paulus,
parvulus, quin se judice ἐλάχιστος τῶν ἀποστόλων᾽᾽ (1 Cor.
xv. 9); 85 S. Augustine says in Ps. xxii. (in an observation un-
deservedly ridiculed by some in recent times), “‘ex Saulo factus
est Paulus, ex superbo modicus; Paulum enim modicum est,”
and De Spir. et Litera, c. 7.
(D) Whe frat convert ehnci be ta τοδοτάϑὰ to have made was
a noble Roman, the Proconsul of Cyprus, then a Senatorian Pro-
vince (Dio Cass. iv. p. 523), whose cognomen (not prenomen
was Paulus; and thus his name Paulus was a name of
sugury, as presaging St. Paul’s fature success in the Roman and
Gentile world. As S. Jerome says (in Epist. ad Philem.), ‘‘ As
ies a after the conquest of Africa, took the name of Africanus;
and Metellus, having subdued Crete, gained the title of Creticus
for his family; and Roman Generals are called from the nations
over which they have triumphed, by the names Adiabenici, Par-
ich earn 80 Sap henge sent ol se the hae
rought back a trophy of his victory the oil won
the Church, the Proconsul Sergius Paulus; and paler | his banner
therewith, and instead of Saul was called Paul.’’ It is not said
by Jerome that he gave himself this name on this account, which
might indeed have been scarcely consistent with humility.
(8) Names imposed upon holy men, at the beginning of
their career, were prophetic and significant of their office. And
if the Western World is to have a Head, certainly Paul, with
his Roman name and mission to the West (Clem. Rom. i. 5),
might seem to challenge that title for himself, rather than he who
bore the Aramaic name Cephas and the Greek one Peter.
— drevicas} intently fixing his eyes. It a been argued
Nal νῦν ἰδοὺ, χεὶρ
τυφλὸς, μὴ βλέπων τὸν ἦλιον ἄχρι καιροῦ. Παρα-
αὐτὸν ἀχλὺς καὶ σκότος" καὶ περιάγων ἐζήτει χειρ-
aA 3 ’’ ε >
ὧν, ἀπέστειλαν οἱ ἀρχιυ-
16 1» ἀναστὰς δὲ Παῦλος, καὶ κατασείσας
καὶ ὡς τέσσαρακονταετῆ χρόνον ἐτροφοφόρησεν
66 ACTS XI. 11—20.
δόλον καὶ πάσης ῥᾳδιουργίας, υἱὲ AvaBddov, ἐχθρὲ πάσης δικαιοσύνης, ov
nExed.9.3. παύσῃ διαστρέφων τὰς ὁδοὺς Κυρίον τὰς εὐθείας ;
Κυρίον ἐπί σε, καὶ ἔσῃ
χρῆμα δὲ ἐπέπεσεν ἐπ᾽
αγωγούς. | Τότε ἰδὼν ὁ ἀνθύπατος τὸ γεγονὸς ἐπίστευσεν, ἐκπλησσόμενος
ἐπὶ τῇ διδαχῇ τοῦ Κυρίου.
Ach. 15, 38. 13 τΑναχθέντες δὲ ἀπὸ τῆς Πάφον οἱ περὶ Παῦλον, ἦλθον εἰς Πέργην τῆς
Παμφυλίας. ᾿Ιωάννης δὲ ἀποχωρήσας an’ αὐτῶν ὑπέστρεψεν εἰς 'Ἱεροσόλυμα.
14 Αὐτοὶ δὲ διελθόντες ἀπὸ τῆς Πέργης παρεγένοντο εἰς ᾿Αντιόχειαν τῆς Πισι-
δίας, καὶ εἰσελθόντες εἰς τὴν συναγωγὴν τῇ ἡμέρᾳ τῶν σαββάτων ἐκάθισαν.
vert. = Ἰ6Ὰ Μετὰ δὲ τὴν ἀνάγνωσιν τοῦ νόμου καὶ τῶν προφητ
ae πρὸς δ τονε Μεγ “Avdpes ἀδελφοὶ, εἴ τίς ἐστιν ἐν ὑμῖν λόγος
1ch. 12.}7, παρακλήσεως πρὸς τὸν λαὸν, λέγετε.
ΓΕ ΤΣ γάρὶ εἶπεν, ἐνάνδρες ᾿Ισραηλῦται, καὶ οἱ φοβούμενοι τὸν Θεὸν, ἀκούσατε.
πέσ. ΠΝ Ὁ Θεὸς τοῦ λαοῦ τούτου ᾿Ισραὴλ ἐξελέξατο τοὺς πατέρας ἡμῶν" καὶ τὸν
Ὁ Exod. 16. 3,85, λαὸν oi ἐν τῇ ia ἐν γῇ Αἰγύ καὶ μετὰ βραχίονος ὑψηλοῦ
yuma ie 3a λαὸν ὕψωσεν ἐν τῇ Μαροικε aia coe AE μετὰ Bpax
ere gear, eee Sere
Shoring, αὐτοὺς ἐν τῇ ἐρήμῳ' 1°
p Judg. 2. 16. μησεν αὐτοῖς τὴν γῆν αὐτῶν, ™
καὶ καθελὼν ἔθνη ἑπτὰ ἐν γῇ Χαναὰν, κατεκληρονό-
ὡς ἔτεσι τετρακοσίοις καὶ πεντήκοντα" ὃ καὶ
by some from this expression here and in ch. xxiii. 1, that Paul
never recovered his sight as before his Conversion, when he was
blinded for a time by the “glory of that light.” But it would
seem rather that the reverse might be inferred from the use of the
word ἀτενίζω, which indicates a vigorous exercise and tension of
the optic nerves, by which the penetrates with a keen
and piercing glance to the extreme point of his field of view. See
the in i. 10, where it is used of the Apostles, and iii. 4, of
St. Peter, vii. 55, of St. Stephen,—when their visual faculties
were most strongly stimulated, and most powerfully exercised.
It appears to be employed also here and elsewhere to indicate
that faculty which the Apostles of discerning the spirits
and scrutinizing the inward affections.
10. vit AiaBdAov] By his name he was ‘ Son of Jesus,’ but by
opposing Jesus he became ‘ Son of the Devil.’
11. ἔσῃ τυφλὸς -- χειραγωγούς Saul himself, in his blind rage
st the Church, bad been stricken with blindness by God.
lymas, in his blind perversion of the truth, is now stricken with
blindness by God at Paul’s word. Paul was stricken in mercy,
till he prayed, and was restored by God through the agency of
Ananias (ix. 11.17, 18), in order that he might see the light of the
Gospel. So Elymas was threatened with blindness ἄχρι καιροῦ
(cp. Luke iv. 13), that he might repent and see the light in body
and soul. χειραγωγοῦντας, who led him to Damascus,
where he received his sight (ix. 8), and Elymas had his χειραγω-
yous. The scales had fallen from the eyes of Saul (ix. 18).
A mist falls on the eyes of Elymas, and that mist was ‘“ for
8 season,”’—a season of repentance, and might be dispelled, if he
would resort to the same restoratives as St. Paul.
Thus the tem blindness of the eye might be ministerial
to the eternal light of the soul. Let these circumstances be con-
sidered by those who would charge St. Paul with cruelty. See
above on chap. v. 5.
12. διδαχῇ) See Mark i. 27.
ion of περὶ Παῦλον] Paul and his company. Cp. John xi.
— Πέργην] on the river Cestrus,—seven miles from its mouth.
Strabo, xiv. 4. Howson, p. 194.
— Ἰωάννη: See xii. 12. 25; xiii. 5; xv. 37.
15. ἀνάγνωσιν τοῦ νόμου καὶ τῶν προφητῶν) Cp. xv. 21.
After the reading of the proper lesson for the day (Paraschah),
of which there were fifty-three or fifty-four from the Pentateuch,
and of the HapAtarah, or proper lesson from the Prophets, cor-
responding in number, and in some degree in purport, to their
respective Paraschas. The weekly Calendar of the Lessons read
in the Synagogues may be seen in Barfoloc, Bibl. Rabb. ii.
p. 593-8; 655—664. Allen’s Modern Judaism, p. 9—12.
Cp. Hottinger, Thesaur. Philol. pp. 215—220. Bustorf. Synag.
cap. xvi.
The XLIVth of the Parashioth and Haphtoroth is now
Deut. i.—iii. 22. Isa. i. 1—27. And from their internal con-
nexion with St. Paul's speech, vv. 18, 19, it has been conjec-
tured by some (e. g. Bengel) that those were the lessons of the
day.
- In what language did St. Paul preach in Pisidia? Strabo
(xiii. ad fin.) distinguishes the Pisidian tongue from the Greek
and the Lydian; and if St. Paul spoke to the people in their
vernacular tongue, his address was in some other language than
Greek. We do not find that he had any difficulty in making
himself understood by any of the various populations of Asia
Minor, who spoke many different languages (see Sérado xii. in
Lightfoot, ii. 693) ; and this is a confirmation of what was stated
above concerning the gift of tongues (ii. 4). See below, on xiv.
11.
16. οἱ φοβούμενοι τὸν Θεόν] Sometimes called οἱ σεβόμενοι,
Proselytes of the Gate, not cised, and thus distinguished
from ἄνδρες Ἰσραηλῖται. Cp. v. 43. 50; xvi. 14; xvii. 4. 17;
xviii. 7. See Mede’s Essay, Book i. Disc. 3, p. 21.
18. ἐτροφοφόρησεν)] So A,C, E, and seven cursive MSS., and
many versions, e.g. Syr., Copt., Aithiop., Sahid., and some early
writers. Bornemann, Bloomf., and Afford. The word is
from Deut. i. 81, LXX, τροφοφορήσει, where Codex Vat. has
τροποφορήσει σε Κύριος ὁ Θεός σου ὧς εἴτις τροφοφορήσαι ἄνθρωπος
τὸν vidy αὐτοῦ.
The word also occurs in 2 Macc. vii. 27, ἐλέησόν με τὴν ἂν
γαστρὶ περιενέγκασάν σε μῆνας ἐννέα, καὶ θηλάσασάν σε try τρία,
καὶ ἐκθρέψασάν σε, καὶ ἀγαγοῦσαν εἰς τὴν ἡλικίαν ταύτην, καὶ
τροποφορήσασαν, and in Macarius, Homil. 46, ἀναλαμβάνει,
καὶ τον καὶ τροφοφορεῖ ἐν πολλῇ στοργῇ (Eustath. Odyss.
B. 131).
And it is explained by Cyril, Gloss., ὡς τροφὸς ἐβάστασε,
bare them as it were on his back, as a ing father does his
child. Cp. Exod. xix. 4. Numb. xi. 12. Isa. xlvi.3; and cp.
Deut. v. 15; viii. 2. Isa. Lxiii. 9. Hos. xi. 3. Amos ii.10. A
better reading than that of Elz., ἐτροποφόρησεν (“bare their
manners’’), hae cree ee tela 80 likely to be one
especially t. who sought, as as was consistent wit
truth, to offend none, and conciliate all (1 Cor. ix. 20) ;
St. Paul might well begin his address by reminding the Jews
of their privileges in being nursed by the tender care of God; but
it is sot likely that so consummate an orator would have com-
menced his address with what would exasperate and repel them,
viz. with a commemoration of their ingratitude to Him.
19. ἔθνη ἑπτά] Deut. vii. 1.
— xatexAnporvduncey] So A, B, C, D, E, G, and many
Cursives, and is received by Lachm., Tiech., Born., Alf.—Elz.
has xarexAnpodérnce, which is probably a gloss on the other
word, used in an uncommon sense. Cp. Numb. xxvi. 54. 56.
Josh. xiv. 2. Ps. lxxviii. 55.
20. ὡς ἔτεσι τετρακοσίοις καὶ πεντήκοντα' καὶ μετὰ ταῦτα]
Elz. hes καὶ μετὰ ταῦτα ὡς ἔτεσι τετρακοσίοις καὶ πεντή-
κοντα.
The true reading has been happily restored by Lachmann
from the oldest MSS., A, B, C, supported by the Latin, Coptic,
ACTS XIII. 21—32. 67
pera ταῦτα ἔδωκε κριτὰς ἕως Σαμουὴλ τοῦ προφήτου" 31 ὃ κἀκεῖθεν ἡτήσαντο 315m. 8.5.
& 9. 15. & 10. 1.
Hos 13. 1].
βασιλέα: καὶ ἔδωκεν αὐτοῖς ὁ Θεὸς τὸν Σαοὺλ υἱὸν Kis, ἄνδρα ἐκ φυλῆς He! ih
& 15. 28.
B cy » , . τ , , 28 ¥ 2 A nN
ενιάαμιν, €TH τεσσαράκοντα καὶ μεταστήσας αντον, ἤγειρεν αντοῖς TOV & 16.13.
Ps. 89. 20.
Aavid cis βασιλέα, ᾧ καὶ εἶπε μαρτυρήσας, Εὗρον Δαυὶδ τὸν τοῦ ᾿Ιεσσαὶ, ch.7. 4.
8. 28am. 7. 12.
ἄνδρα κατὰ τὴν καρδίαν μου, ὃς ποιήσει πάντα τὰ θελήματά pov. 33" Τούτου 1.5.1.Ἰ.
Zech. 8.9.
t Mal. 3.1
6 Θεὸς ἀπὸ τοῦ σπέρματος κατ᾽ ἐπαγγελίαν ἤγαγε τῷ ᾿Ισραὴλ σωτῆρα ᾿Ιησοῦν, {Me 8.1:
wt
προκηρύξαντος ᾿Ιωάννου πρὸ προσώπον τῆς εἰσόδου αὐτοῦ
, Mark 1. 2.
βάπτισμα pera- Luke 3.3.
John 8. 23.
voias παντὶ τῷ λαῷ Ἰσραήλ. 35" 'Ὡς δὲ ἐπλήρον 6 ᾿Ιωάννης τὸν δρόμον ὃ John. 20, 26,
27. Matt. 3. 11.
ἔλεγε, Τίνα pe ὑπονοεῖτε εἶναι ; οὐκ εἰμὶ ἐγώ: ἀλλ᾽ ἰδοὺ, ἔρχεται μετ᾽ ἐμὲ, Mark τ.
Luke 8. 16.
οὗ οὐκ εἰμὶ ἄξιος τὸ ὑπόδημα τῶν ποδῶν λῦσαι. “5 “"άνδρες ἀδελφοὶ, υἱοὶ 5, πμε 10. δ.
y John 16. 8.
γένους ᾿Αβραὰμ, καὶ ot ἐν ὑμῖν φοβούμενοι τὸν Θεὸν, ὑμῖν ὁ λόγος τῆς σωτηρίας ἵν" δ.
& 15. 21.
ταύτης ἐξαπεστάλη. 57) Οἱ yap κατοικοῦντες ἐν ἹἹερουσαλὴμ, καὶ οἱ ἄρχοντες 1 Cor. 5. 8.
1Tim 1. 18.
2A aA > v4 Ν BY x A lel Q x a ,
= = Matt. 27, 20—
αὐτῶν, τοῦτον ἀγνοήσαντες καὶ Tas φωνὰς τῶν προφητῶν Tas κατὰ πᾶν σάββα- : Ms
τον ἀναγινωσκομένας, κρίναντες ἐπλήρωσαν.
᾿ , , P ὩΣ
38 - Καὶ μηδεμίαν αἰτίαν θανάτου Mut 15. 11.-}.
23. Jolin 19. 6.
εὑρόντες ἠἡτήσαντο Πιλάτον ἀναιρεθῆναι αὐτόν. 39 "'ῆς δὲ ἐτέλεσαν πάντα Fyn s7 39.
5. 46.
a a a Mark 1
τὰ περὶ αὐτοῦ γεγραμμένα, καθελόντες ἀπὸ τοῦ ξύλον ἔθηκαν εἰς μνημεῖον. Luke 23. 55.
a John 19. 38.
80 be A Ν 4 a8 Sle ἊΨ 9. N ε , co bch. 2. 24.
Ὁ δὲ Θεὸς ἤγειρεν αὐτὸν ἐκ νεκρῶν" 81 “ὃς ὥφθη ἐπὶ ἡμέρας πλείους τοῖς be
Matt. 28. 2, 16.
συναναβᾶσιν αὐτῷ ἀπὸ τῆς Γαλιλαίας εἰς ἱΙερουσαλήμ:' οἵτινες νῦν εἰσι μάρτυρες “νιν. 4
d Gen. 8. 15.
αὐτοῦ πρὸς τὸν λαόν. ™* Kai ἡμεῖς νῦν ὑμᾶς εὐαγγελιζόμεθα τὴν πρὸς τοὺς E3375)
Armenian, and Sshidic Versions, and by CArys., and by D, which
has not μετὰ ταῦτα.
This solves the question which has been the subject of much
discussion in the comments upon this verse. The Latin Version
explains it well thus, “quasi post quadringentos et quinquaginta
annos,” i.e. from the great epoch to which St. Paul had referred
at the commencement of his h, their reception into covenant
with God, in Isaac, which was about (ὡς) 450 years before their
entering into their inheritance in the promised land, i.e. from
A.M. 2046, the birth of Isaac, to a.m. 2493, when the land
began to be cultivated by the Israelites.
As Bengel well says, "" Distributio terree (Canaan) non est
inilium periodi quasi annoram cccct, sed mefa ;’’ and he refers
to John ii. 20 for the use of the dative, “quo innuitur, quantum
annorum ab initio rei intercesserit, dum res ipsa eveniret.’’
It is therefore unreasonable to allege that this calculation is
irreconcileable with that in 1 Kings vi.1. That chronological
fein begins with the Exodus, thie ends with the entrance into
aan,
But it is worthy of remark that the interval between the
birth of Isaac and the entrance into Canaan was equal in duration
to the interval between the deliverance of Exodus and the build-
ing of the Temple; and nearly co mded to the time from the
rebuilding of Jerusalem, after the Captivity, to the Death of
The entrance into the Promised Land, and the building of
the Temple, were earnests and of the entrance opened into
Heaven, and of the building up of the Christian Church, by the
Sacrifice of Christ on the Cross; and each of these three Events
was preceded by some great national Mercy at a distance of
about 450 years.
A few more words on the reading of this passage ;
One of the characteristics of a modern school of Biblical
Criticism, is its inordinate love of discovering discrepancies in
Holy Scripture ;
This is remarkably exemplified in some recent expositions of
this 0;
The reading of the three principal Uncial MSS. removes
the discrepancy (between this verse and 1 Kings vi. 1) which is
found in the received text ;
Yet, it must be observed with regret, that some Critics, who,
on other occasions, disparage the received Text, and profess grest
respect for the authority of the Uncial MSS., here treat them
with contempt, and affirm that the Uncial MSS, have been “ cor-
rupted, in order to solve the chronological difficulty.’’
Such an example as this, is, however, instryctive. It serves
to neutralize the evils arising from the supposd ““ discovery of
discrepsancies’’ in Scripture. 1ὲ suggests the Nefectiom, that those
allegations are not made on μη) grounds, bus roceed from the
impulses of an arbitrary cap, which diy, "ew astory and
& 49.10. Deut. 18.15. Jer. 23.5. Dan. 9. 24, 25. Gal. 3. 16.
Criticism, and loves to gratify a sceptical appetite by imaginary
contradictions in Holy Writ.
21. Σαοὺλ---ἔτη τεσσαράκοντα] The Old Testament does not
record the duration of Saul’s reign. St. Paul’s statement agrees
with Josephus (Ant. vi. 14. 9), who says that Saul reigned
eighteen years before Samuel’s death, and twenty after it. As
Biscoe observes (p. 616) ““ Saul’s youngest son Ishbosheth was
forty years old at the time of his father’s death, and yet his father
is said. to be but s young man when he was first inaugurated by
Samuel.”
22. ᾧ καὶ εἶπε μ., Ἐὗρον--- μου] a passage not found fotidem
verbis in any one place of the Old Testament; but composed
in substance and mainly in letter of two or three texts (Chrys.),
Ps, lxxxix. 21. 1 Sam. xiii. 14; xv. 28; xvi. 13.
“ Solent Scriptores et Oratores Judaici, quos Paulus hic
imitatur, haud recitare locum, qui totidem syllabis in V. T.
non extat, sed ex pluribus locis compositus est ;"" (Rosenm.)
An excellent observation, which, if duly attended to, might
have preserved the Sacred Text from many unjust aspersions of
some later critics, and have saved them and others from the un-
happy consequences of such allegations.
See above on Matt. ii. 23. Acts vii. 43.
28. ἤγαγε] So A, B, E, 6, H, and many Cursives, for
ἤγειρε. Cp. Zech. iii. 8, ἄγω τὸν δοῦλόν pov ᾿Ανατολήν. So
Isa. xlviii. 15, ἐγὼ ἐκάλεσα, dye ἤγαγον αὐτόν. Heb. i. 6, ὅταν
εἰσαγάγῃ τὸν πρωτότοκον.
25. ἐπλήρον] was fulfilling; in the execution of his mission, as
the πρόδρομος or forerunner of Christ.
29. ἔθηκαν εἰς μνημεῖον) Because the Jews delivered Christ
to Pilate they are represented as the Authors of His Death and
Burial, although they did not transact either the one or the other
with their own hands.
As far as His Desth and Burial were acts of enmity towards
Him, they are accounted the agents, as Judas, who only gave
occasion to the purchase of the Field of Blood, is called the pur-
chaser of it. Acts i.18. See note there.
The reason of this seems to be that Almighty God, Whose
Word Holy Scripture is, traces human actions through the
indirect processes of intermediate agency, and lays the respon-
sibility of them at the door of the original promoters.
On the other hand, as far as Christ’s Death was a work of
Love, it is ascribed to God and Christ (Matt. xx. 28. Rom.
viii. 32. Gal. i. 4. 1 Tim. ii. 6); and God and Christ are blessed,
for that work which caused the rejection of the Jews; just as
Joseph of Arimathsea and Nicodemus are mentioned honorably in
Scripture (John xix. 38) for performing the work of His Burial,
which is here ascribed, not without censure, to the Jews.
Thus even the worst actions of man are overruled for good,
and the enmity of Satan is made an occasion for the triumph of
the love of God. ἘΠὰ
68 ACTS XII. 33—45.
πατέρας ἐπαγγελίαν γενομένην, ὅτι ταύτην ὁ Θεὸς ἐκπεπλήρωκε τοῖς τέκνοις
erent ς αὐτῶν ἡμῶν ἀναστήσας ᾿Ιησοῦν- *° ὡς καὶ ἐν τῷ ψαλμῷ γέγραπται τῷ δευτέρῳ,
fIuss.3. Tids pov εἶ σὺ, ἐγὼ σήμερον γεγέννηκά σε. * “Ὅτι δὲ ἀνέστησεν
αὐτὸν ἐκ νεκρῶν, μηκέτι μέλλοντα ὑποστρέφειν εἰς διαφθορὰν, οὕτως εἴρηκεν,
ΠΡ... Ὅτι δώσω ὑμῖν τὰ ὅσια Δαυὶδ τὰ πιστά. ὃ5 5 Διὸ καὶ ἐν ἑτέρῳ λέγει,
hiking2.10 Οὐ δώσεις τὸν Ὅσιόν σου ἰδεῖν διαφθοράν. ὃὅ5 " Δαυὶδ μὲν γὰρ ἰδίᾳ
γενεᾷ ὑπηρετήσας, τῇ τοῦ Θεοῦ βουλῇ ἐκοιμήθη, καὶ προσετέθη πρὸς τοὺς
πατέρας αὐτοῦ, καὶ εἶδε διαφθοράν" 51 ὃν δὲ ὁ Θεὸς ἤγειρεν, οὐκ εἶδε διαφθοράν.
σε. δι... ὅδ Ιγῳ ὑσχὸν οὖν ἔστω ὑμῖν, ἄνδρες ἀδελφοὶ, ὅτι διὰ τούτου ὑμῖν ἄφεσις
Rom, $233 ἁμαρτιῶν καταγγέλλεται' = " καὶ ἀπὸ πάντων, ὧν οὐκ ἠδυνήθητε ἐν τῷ νόμῳ
Gal, 2. 16 Moicéws δικαιωθῆναι, ἐν τούτῳ πᾶς ὁ πιστεύων δικαιοῦται. 40 Βλέπετε οὖν,
ΧΗ ὯΝ μὴ ἐπέλθῃ ἐφ᾽ ὑμᾶς τὸ εἰρημένον ἐν τοῖς προφήταις, 41 ' Ἴδετε, of κατα-
10.4 φρονηταὶ, καὶ θαυμάσατε, καὶ ἀφανίσθητε ὅτι ἔργον ἐργάζομαι
ie et? ἐγὼ ἐν ταῖς ἡμέραις ὑμῶν, ἔργον ὃ οὐ μὴ πιστεύσητε, ἐάν τις
ἐκδιηγῆται ὑμῖν.
42 Ἔ ξιόντων δὲ αὐτῶν παρεκάλουν εἰς τὸ μεταξὺ σάββατον λαληθῆναι αὐτοῖς
τῷ Matt, 23.15 τὰ ῥήματα ταῦτα. “45 " Λυθείσης δὲ τῆς συναγωγῆς, ἠκολούθησαν πολλοὶ τῶν
ἃ 14. 22 Ἰουδαίων καὶ τῶν σεβομένων προσηλύτων τῷ Παύλῳ καὶ τῷ Βαρνάβᾳ: οἵτινες
~ 9 a » > 4 ᾽ aA o> A aA 44 a
προσλαλοῦντες αὐτοῖς, ἔπειθον αὐτοὺς mpoopeve τῇ χάριτι τοῦ Θεοῦ. Τῳ
δὲ ἐχομένῳ σαββάτῳ σχεδὸν πᾶσα ἡ πόλις συνήχθη ἀκοῦσαι τὸν λόγον τοῦ
Θεοῦ. “ ᾿Ιδόντες δὲ οἱ ᾿Ιονδαῖοι τοὺς ὄχλους ἐπλήσθησαν ζήλον, καὶ ἀντ-
ἔλεγον τοῖς ὑπὸ τοῦ Παύλον λεγομένοις, ἀντιλέγοντες καὶ βλασφημοῦντες.
82. ἡμῶν] Elz. ἡμῖν, which appears to have little MS.
authority: ἡμῶν is in A, B, C*, D, and is supported by Vulg.
and other Versions. The sense is—He has fulfilled them to the
children of ourselves; and much more to us; to us and our pos-
terity. Cp. ii. 39.
33. p τῷ δευτέρῳ] Psalm ii. 7. Some, with Cod. D.,
Origen, and Hilary, read τῷ πρώτῳ. What is now the Second
Psalm, originally formed one with the First, or rather the First
Psalm was the Procemium to the Psalter. See Michaelis and
Rosenmiiller here.
— υἱός pov εἶ--- σήμερον γεγέννηκά σε] This contains two dis-
tinct sayings —
(1) Thou art my Son from Eternity (Chrys., Cyril). And
(2) To-day, i.e. now (in lime) Ihave begotten Thee. “ Eter-
nitas μὰς ρὸν vocabulo Aodie significatur ’’
(Bengel.). I have
begotten Thee ¢o-day, in a double respect,
(1) At thy Incarnation; (See an excellent Scholium of
3. Cyril in Caten. p. 224.)
(2) At thy Resurrection from the dead; on which St. Paul
here specially dwells ; and to which the Psalmist ially refers,
as appears from the fact that the Mediatorial Kingdom of Christ,
which he is there describing, is consequent on, and due to, Christ’s
obedience and sufferings, and Resurrection from the dead (see
above on Matt. xxviii. 18). And it was true in an emphatic
sense that, at the Resurrection, God said σήμερον γεγέννηκά Ze,
for Christ is πρωτότοκος τῶν νεκρῶν (Col. i. 18. Rev. i. 5).
See above, Acts ii. 24. ‘The Resurrection of Jesus was the
Dawn of the new world, the Morning of the New Creation.”
(Ligh{foot.)
$4. τὰ ὅσια Δαυΐδ] Tm] ‘IGM, i. 6. the mercies conferred on
David, which were πιστὰ, surely pledged to him by God.
85. ob 3déceis—BiapGopdy] It would seem that St. Paul had
heard or received an account of St. Peter’s Speech on the Day of
Pentecost. (See above on ii. 25—31.)
36. ἰδίᾳ γενεᾷ ὑπηρετήσα:] David ministered on earth to his
own Generation, and died; but Christ ministers to all genera-
tions. He died and rose again, and liveth for evermore, in order
that all generations may live for ever; and He ministers in heaven,
being “a Priest for ever” (Psalm cx. 4), seeing ‘‘ He ever liveth
to make intercession for us’”’ (Heb. vii. 25).
δικαιοῦν is the word used by the 1, for the Hebrew pasa,
‘justificavit, crimine absolvit; poenis immunem pronuntiavit ;
adedque pry justum in foro divine eguilatis et judicio decla-
ravit.’ See on Luke vii. 29; xviii. 14. Rom. i.17. Cp. Gen.
xxxviii. 26; xliv. 16. Exod. xxiii. 7. Deut. xxv. 1. Ps. ixxxii. 3;
cxliii. 2. 168. v. 23. Jer. iii. 11. Ezek. xvi. 51. 52.
Here in this first Sermon which St. Paul is recorded to have
preached in a Jewish Synagogue, we have the germ of his two
Epistles to the Galatians and Romans—an internal evidence of
genuineness and veracity.
It is observable also that St. Paul’s address appears to be
formed on the same model as St. Stephen’s—another proof of its
influence on him, and of the truth of the history.
See above, chap. vii. 58.
. xpophras] Habak.i.5. On this use of the plural, see
vii. 42, and Glass. Phil. pp. 286. 886.
41. Bere, of καταφρονηταῇ Hab. i. 5, where the Hebrew original
is ori22 wy, which is usually rendered look and see in or among
the nations.
But it ie probable that ova is a radical word (see Pococke,
in Not. Miscell. in Porta Mosis, p. 29), signifying unjust or inso-
lent. Hence the Version of the LXX, καταφρονηταὶ, which is
confirmed by the Syriac (see Rosenmiiller). It is not very likely,
and ought not to be taken for granted, that so common a word
as Ὁ has been mistaken by the transcriber.
— ὃ οὐ μὴ π.] So A, B, C, Ὁ, E, G. Elz. has §. The
sense is not that they would not believe in the work (τῷ ἔργῳ),
but they would not believe in Him who wronght it.
42. αὑτῶν] Elz. adds ἐκ τῆς συναγωγῆς τῶν ᾿Ιουδαίων, which
is not found in the best MSS,—A, B, C, D, E,—and is a gloss.
— παρεκάλουν] Elz. adds τὰ ἔθνη, which is also δ gloss; and
is not found in A, B, C, D, E.
This is important. The % were not attendants at tho
synagogue, and it is not till v. 46, after two offers of the Gospel
to the Jews, that the Apostle turns to the Gentiles.
— τὸ μεταξὺ o.] The following Sabbath-1d ἐσόμενον---
(Theophyl.), not (as some) the intervening week. Paul showed
his wisdom and charity toward the Jews by preaching on their
Sabbath. Ammonius also here interpreta τὸ μεταξὺ by τὸ
ἐσόμενον. Cp. v. 44, and μεταξὺ is thus used for the “ follow-
ing” by Josephus, B. J. v. 4. 2; c. Apion. i. 21.
43. ἔπειθον xpoouéve] See xi. 23; xiv. 22. Elz. has ἐπι-
μένειν, but A, B, C, D, E have προσμένειν.
44. ἐχομένῳ] So A, C*, E*. . Mark i. 38, τὰς ἐχομένας
κωμοπόλεις. Luke xiii. 38, τῇ ἐχομένῃ. Elz. has ἐρχομένῳ, but
Ἐρχόμενος seems to be more applicable to what is still fature,
or is ex to come, and not past. See xviii. 21, τὴν ἑορτὴν
τὴν ἐρχομένην. Yet Josephus has, Ant. vi. 11. 9, τῇ ἐρχομένῃ,
for the next day. (Grinjfield.)
ee eee ey
ACTS XIII. 46—52. XIV. 1—9.
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πρῶτον λαληθῆναι τὸν λόγον τοῦ Θεοῦ: ἐπειδὴ δὲ ἀπωθεῖσθε αὐτὸν, καὶ οὐκ
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εἰς ζωὴν αἰώνιον: “49 διεφέρετο δὲ ὁ λόγος τοῦ Κυρίου Sv ὅλης τῆς χώρας’
δ0 » οἱ δὲ ᾿Ιουδαῖοι παρώτρυναν τὰς σεβομένας γυναῖκας τὰς εὐσχήμονας, καὶ
τοὺς πρώτους τῆς πόλεως, καὶ ἐπήγειραν διωγμὸν ἐπὶ τὸν Παῦλον καὶ τὸν
Βαρνάβαν, καὶ ἐξέβαλον αὐτοὺς ἀπὸ τῶν ὁρίων αὐτῶν. δ᾽ 1 Οἱ δὲ ἐκτιναξά-
Ν Ν aA δῶ 3 A 9 93 > AY θ 3 3 , 52 e
μενοι τὸν κονιορτὸν τῶν ποδῶν αὐτῶν ἐπ᾽ αὐτοὺς, ἦλθον εἰς ᾿Ικόνιον. ὅ2 Οἱ
δὲ μαθηταὶ ἐπληροῦντο χαρᾶς καὶ Πνεύματος ἁγίου.
XIV. 1 ἘἜγφΦετο δὲ ἐν ᾿Ικονίῳ, κατὰ τὸ αὐτὸ εἰσελθεῖν αὐτοὺς εἰς τὴν συν-
αγωγὴν τῶν ᾿Ιουδαίων, καὶ λαλῆσαι οὕτως ὥστε πιστεῦσαι ᾿Ιουδαίων τε καὶ
Ἑλλήνων πολὺ πλῆθος. 3 Οἱ δὲ ἀπειθοῦντες ᾿Ιουδαῖοι ἐπήγειραν καὶ ἐκάκωσαν
τὰς ψυχὰς τῶν ἐθνῶν κατὰ τῶν ἀδελφῶν" 5" ἱκανὸν μὲν οὖν χρόνον διέτριψαν παῤ-
ῥησιαζόμενοι ἐπὶ τῷ Κυρίῳ τῷ μαρτυροῦντι τῷ λόγῳ τῆς χάριτος αὐτοῦ, διδόντι
σημεῖα καὶ τέρατα γίνεσθαι διὰ τῶν χειρῶν αὐτῶν. * ᾿Εσχίσθη δὲ τὸ πλῆθος
τῆς πόλεως: καὶ οἱ μὲν ἦσαν σὺν τοῖς ᾿Ιουδαίοις, οἱ δὲ σὺν τοῖς ἀποστόλοις.
69
n Matt. 10. 6.
ch. 1. 8. & 8. 26,
& 13. 26. & 18. 6,
ἃ 28. 28.
o Isa. 49. 6.
& 42. 6.
Luke 2. 82.
p 2 Tim. 3. 11.
q Matt. 10. 14.
Mark 6. 11.
Luke 9. 5.
ch. 14. 6,
& 18, 6.
a Mark 16. 20.
ch. 19. 11.
Heb. 2. 4.
5 be
ὑβρίσαι καὶ λιθοβολῆσαι αὐτοὺς, °°
Ὡς δὲ ἐγίνετο ὁρμὴ τῶν ἐθνῶν τε καὶ ᾿Ιουδαίων, σὺν τοῖς ἄρχουσιν αὐτῶν, 53 Τίκι. 5.11.
5 έ ἰς τὰ 4 Ὡς © Matt. 10. 28.
συνιδόντες κατέφυγον εἰς τὰς πόλεις τῆς ¢ Matt. 10. 25
Δυκαονίας, Δύστραν καὶ Δέρβην, καὶ τὴν περίχωρον, Ἶ κἀκεῖ ἦσαν εὐαγγελι-
ζόμενοι.
84 Καί τις ἀνὴρ ἐν Δύστροις ἀδύνατος τοῖς ποσὶν ἐκάθητο, χωλὸς ἐκ κοιλίας ἁ εἰ. 5. :.
μητρὸς αὐτοῦ, ὃς οὐδέποτε περιπεπατήκει.
48. ἐπίστευσαν ὅσοι ἦσαν τεταγμένοι εἰς ζωὴν αἰώνιον) Ren-
dered in the Authorized Version, ‘as many as were ordained to
eternal life believed ;””
The emphatic word here is ἐπίστευσαν, which in this as in
numerous other places of the Acts, and the other books of the
N. T. means, “they made a pols profession of faith ;’’ they
joined the number of the πιστοὶ or πιστεύοντες, that is, “‘ nomina
dederunt Christo, et aggregati sunt Ecclesiz.”” See what followa
immediately here, ch. xiv. 1, ἐγένετο αὐτοὺς λαλῆσαι ὥστε πισ-
τεῦσαι πολὺ πλῆθος, who are there distinguished from οἱ
ἀπειθοῦντες ᾿Ιουδαῖοι. Cp. ii. 44; iv. 4, and specially viii. 13;
xi. 21, πολὺς ἀριθμὸς πιστεύσας: xv. 7, πιστεῦσαι: xvii. 12;
xviii. 8; xxi. 20. 25, τῶν πεπιστευκότων ἐνθῶν, and Rom. xiii. 11,
ὅτε ἐπιστεύσαμεν, when we made a pudlic profession of our faith,
and were engrafted into the Church. See also Titus iii. 8, where
οἱ πεπιστευκότες τῷ Θεῷ means those who have made public pro-
feasion of Christianity ;
The Jews had rejected the offers of the Gospel made by
St. Paul, see vv. 45, 46; they thrust the word away from them-
selves, ἀπωθοῦντο τὸν λόγον. They, on their side, were unrnly
and obstinate; they were ἀποτεταγμένοι τῇ ζωῇ. Cp. Luke
xiv. 18;
But, on the other hand, ‘“‘the Gentiles rejoiced, and glorified
the word of the Lord ;᾿ they obeyed St. Paul’s preaching, and,
like good soldiers of God, set and marshalled themselves in order
to march onward, in the way that leadeth to eternal life, ἦσαν
τεταγμένοι eis (ωὴν αἰώνιον (see Mede’s Works, p. 21, Book i.
Disc. 3). Cp. 1 Cor. xvi. 15, εἰς διακονίαν τοῖς ἁγίοις ἔταξεν
ἑαυτούς. The perfect passive is used in this sense by St. Luke,
Acts xx. 13, οὕτω γὰρ ἦν διατεταγμένος, he had so ordered
himself.’ Cp. the use of τεταγμένος in many passages of Philo,
as quoted by Whitby here, p. 169.
So προσκέκλημαι, Acts xiii. 2. ἐντέταλται xiii. 47, ἐπικέκλη-
σαι xxv. 12, συντέθειντο John ix. 22, ἐπήγγελται Rom. iv. 21,
and δεδωρημένης 2 Pet. i. 3. Cp. Winer, Gr. Gr. § 39, p. 234.
As many as had done this, ἐπίστευσαν ; that is, they boldly
and nobly, and in spite of the rage and blasphemy of the Jews
(v. 45), and the ion which they stirred up against Paul
and Barnabas, whom they expelled out of their coasts (v. 50),
made public profession of their faith, and were received by bap-
tism into the Church. This Exposition is confirmed by the autho-
rity of ancient Greek Writers. See Caten. p. 230, where τεταγ-
μένοι is explained by els τοῦτο τὸ τάγμα ἐλθόντες.
9 Οὗτος ἤκουε τοῦ Παύλου λα-
The word ἐπίστευσαν brings out clearly the doctrine that it
is requisite for all—who would set themselves in the way to
eternal life—not only to believe, but also to fess openly, the
true faith, in the public communion of the Visible Church; and
that this is the only way to life eternal. See Matt. x. 32. Rom.
x. 10.
The V has “ quotquot erant preeordinati’”’ here, whence
the English Version ‘‘as many as were ordained.” In like manner
in the cognate text, ii. 47, τοὺς σωζομένους, the Vulgate has ‘qui
salvi fierent,”” whence the English Version, “such as should be
sav ”?
It would be interesting to enquire, What influence these
renderings in the Vulgate Version had on the minds of some,
like St. Augustine and his followers in the Western Church, in
treating the great question of Free-Will, Election, Reprobation,
and Final Perseverance ?
What was the result of that influence on the minds of some
writers of the Reformed Churches, who rejected the authority
which received and almost canonized that Version, and yet in
these two important texts (Acts ii. 47; xiii. 48) were swayed
away by it from the sense of the Original ?
The tendency of the Eastern Fathers, who read the original
Greek, was in a different direction from that of the Western
School; and Calvinism can receive no support from these two
texts as they stand in the original words of Inspiration, and as
they were expounded by the primitive Church.
50. τὰς ceBoudvas] the Proselytes; see above, on v. 16.
— γ. τὰς εὐσχήμονα:] those of rank. The Proselytes (ai σεβό-
μεναι), as recent converts, might be expected to be more zealous
for their religion, and those of rank (ai εὐσχήμονε5), would exer-
cise their influence, perhaps with heathen husbands, and others
who were οἱ πρῶτοι τῆς πόλεως, against the Apostles. Cp. Meyer.
5L ᾿Ικόνιον] about ninety miles 5.5. of Antioch, in Pisidia;
and forty N.w. of Derbe. Cp. Howson, i. 220.
52. of δὲ μαθηταῆ Another joyful peroration; like a calm
after a storm. Seo viii. 4; ix. 31; xii. 24.
Cu. XIV. 1. Ἑλλήνων Proselytes of the gate. (Meyer.)
See above, on xi. 20.
4. τοῖς ἀποστόλοις] See above, on xiii. 2.
δ. λιθοβολῆσαι)] As blasphemers of the Law. See νυ. 19.
8. αὐτοῦ] Elz. adds ὑπάρχων, which is not in the best MSS.
— weprrexarhxe:] On this form, for περιεκατήκει seo Valck
ACTS XIV. 10—13.
hoovros: ὃς ἀτενίσας αὐτῷ, καὶ ἰδὼν ὅτι πίστιν ἔχει τοῦ σωθῆναι, 19 * εἶπε
μεγάλῃ τῇ φωνῇ, ᾿Δνάστηθι ἐπὶ τοὺς πόδας σου ὀρθός: καὶ ἥλατο καὶ περι-
70
e Isa. 35. 6.
feb. 38. 6. ἐπάτει.
" τοὶ δὲ ὄχλοι ἰδόντες ὃ ἐποίησε Παῦλος ἐπῆραν τὴν φωνὴν αὐτῶν
Avxaovioti λέγοντες, Οἱ θεοὶ ὁμοιωθέντες ἀνθρώποις κατέβησαν πρὸς ἡμᾶς"
12 ἐκάλουν τε τὸν μὲν Βαρνάβαν Δία, τὸν δὲ Παῦλον Ἑρμῆν, ἐπειδὴ αὐτὸς
ἦν ὁ ἡγούμενος τοῦ λόγον. 18 Ὁ δὲ ἱερεὺς τοῦ Διὸς, τοῦ ὄντος πρὸ τῆς πόλεως,
here, who cites v. 28, πεπιστεύκεισαν, and Mark xv. 7.10. See
also Winer, § 12, p. 67, who refers to Luke vi. 48, τεθεμελίωτο.
9. %xove] was listening. St. Paul, on his part, discerns his
spirit, and rewards his faith.
10. ἥλατο] 80 A, B, C (for Elz. fAAero), he sprang up, and
περιεπάτει, i. 6. began to walk. Mark the difference between the
aorist and imperfect. (Meyer.)
11. Avxaoviorf] An Assyrian dialect. (Jablonsky, “de lingua
Lycaonia.’’)
It has been argued by some, that St. Paul could not have
understood this language, or he would have made his remon-
strance to the people on hearing these words, and before the
iest brought out the victims to sacrifice. And thence it has
inferred, that St. Paul did not possess the power of speaking
in the tongues of foreign nations, to whom he was sent. The
words of Chrysostom on this passage have been cited in support
of this assertion. 8. Chrys. is answering the question why the
Apostles did not interfere before, to check the adoration of the
Lycaonians ; and he says, οὐκ ἦν οὐδέπω δῆλον τῇ γὰρ οἱκείᾳ
φωνῇ ἐφθέγγοντο" διὰ τοῦτο οὐδὲν αὑτοῖς ἔλεγον, ἐπειδὴ δὲ εἶδον
τὰ στέμματα τότε ἐξελθόντες x.7.A., i.e. the design of the
populace was not yet manifest, for they were speaking in their
own tongue, and therefore the Apostles said nothing to them;
but when they saw the garlands, then they went forth and ex-
with them. It may be that em gift of understanding
and speaking foreign languages was not always present with the
Apostles ; it may have been, and probably was, modified according
to various circumstances of time and place. But it is certain, that
in Chrysostom’s opinion St. Paul was able to understand and speak
in various foreign lan; which he had never learnt; as may be
seen in that Father’s Thirty-fifth Homily on the First Epistle to
the Corinthians, ch. xiv. (Chrys., Opera, tom. x. pp. 320—327,)
where he 3 of the gift as bestowed for the preaching of the
Gospel to foreign nations, τίνος ἕνεκεν ἔλαβον αὑτὸ (τὸ τῶν γλωσ-
σῶν χάρισμα) οἱ ἀπόστολοι ; ἐπειδὴ πανταχοῦ διέρχεσθαι ἔμελλον.
See also his words above, Acts ii.4. And it is observable, that in
that Homily (p. 327) Chrysostom refers to St. Paul's conduct
here at Lystra, without any intimation that it suggested any qua-
lification of his statement, and of that of the Apostle himeelt in
that chapter, v. 18, “1 speak with tongues (i.e. as Chrys. inter-
prets it, in foreign languages) more than you all.’’
It seems most probable that St. Pas? understood what the
Lycsonians said ;
St. Luke understood the speech of these Lycaonians; for he
tells us what the words were, and their meaning. And if St. Luke
understood it, why not also St. Paul? Beside, in v. 14 it is not
said ἰδόντες, but ἀκούσαντες. The ὄχλοι spoke in their own
Lycaonian tongue, and it is not probable that they, the ὄχλοι,
knew any other. And St. Paul addressed the ὄχλος (see v. 14);
he therefore understood the Lycaonian tongue. The same Divine
Power which gave effect to his words, ‘Stand upright on thy
feet’ (v. 10), enabled him to speak them in the tongue under-
stood by him to whom he spoke, and who “listened to his words”
(v. 9); and if understood by him, they were understood by the
crowd also, who therefore were ready to deify the speaker.
St. Paul had good reason to wait till the Priest brought
forth his victims, and would have done sacrifice; because he had
thus a more visible and palpable argument for his subsequent
appeal in v. 15, where he says, “ We preach to you to turn from
these vanilies to the living .”’ Every one must feel how much
the presence of the oxen and the garlands, and the priest and his
apparatus for sacrifice on the altar in front of the Temple, add to
the beauty of Raffaelle’s Cartoon, and to the force of the Apostle’s
eloquence.
It has indeed been said by many in recent times, that the
power of speaking in various foreign was not
by the Apostles, and therefore could not have been exercised by
them in preaching the ; and that there is no trace of such
exercise of it in the Acts of the Apostles.
Surely there is such a trace in the narrative before us, and
another similar trace in ch. xxviii. 4. But perhaps the most
striking evidence of their power of speaking foreign is
to be found in the silence of St. Luke as to any thing like pre-
vious study or preparation on the part of St. Paul or any of the
Apostles before they set out on their missionary journeys.
In the history of modern Missions, we see learned and ac-
complished men sent forth to preach the Gospel in foreign parts,
and spending years in acquiring the languages of the countries to
which they are sent. For example, a Bishop of New Zealand
employs his six months’ voyage to his diocese, in learning the
dialects of the Pacific, or in teaching them to others.
But what do we hear like this in the Acts of the Apostles ?
We never see the Apostles sitting down to learn a foreign lan-
guage; and yet they have a Divine commission to go and preach
the Gospel to all nations. We see unlearned and ignorant Gali-
leans standing up at once and addressing vast crowds and large
cities with Divine eloquence, and vast multitudes are converted by
them
We see St. Paul sent forth from Antioch as an to
the Gentiles, and soon we hear him to the native tribes of
Pisidis, Lycaonia, and Malta, and find him travelling to ΠΙγ-
ricum and meditating a journey to Spain. We hear him say that
he is a “‘ debtor to Greeks and Barbarians,’’—that is, to all (Rom.
i. 14),—to preach to all; but we never see him pause to learn
any foreign language, or im in his course by the want of it.
On this subject see above, ii. 4, and xiii. 15, and
below, xxviii. 2—4.
St. Luke did not state that they possessed and exercised the
gift, because the fact is clear from his narrative. St. Jerome
well says (ad Hedib. vol. iv. p. 178), ‘‘ Acceperant Apostoli dona-
tionum genera, et quod magis necessarium erat, diversitatem lin-
guarum omnium gentium, ut annuntiaturi Christum nullo indi-
gerent interprete.” He then refers to the speaking of St. Paul
in the Lycaonian tongue, as described in this chapter.
The teaching of the Church of England on this subject is
clear from her Proper Preface for Whit-Sunday. See above on
ii. 4.
— οἱ θεοὶ ὁμοιωθέντες) See Homer, Odyss. xvii. 484. Hesiod,
Opp. and Ὁ. 247. Catull. Ixv. 384.
Jupiter is often associated with Mercurius in mythological
accounts of divine apparitions. See Plawtus, Amphitr. i. 1. 1:
“In faciem versus Amphitryonis Jupiter,
Dum bellum gereret cum Telebois hostibus,
Alcmenam uxorem cepit usurariam ;
Mercurius formam Sosiee servi gerit
Absentis.””
Ovid, Met. viii. 626:
“ Jupiter huc, specie mortali, cumque Parente
Venit Atlantiades positis caducifer alis.””
Fastt. v. 495 :
“ Jupiter et lato qui in sequore frater
Carpebant socias Mercuriusque vias.”
The scene of the tale in which Jupiter is represented as
coming down with Mercurius to visit the abodes of men, and as
entertained by Baucis and Philemon, and which is #0 well told
by Ovid, Metamorphoses viii. 626 -- 724, and so happily versified
by Dryden, Works, iii. pp. 396—399, is laid in a country of
which Lycaonia was a district :
* Here Jove with Hermes came, but in disguise
Of mortal men concealed their deities.”
12. BapydBay Ala, τὸν δὲ Παῦλον ‘Epuiiy] Barnabas was com-
pared to Jupiter from the grave dignity of his appearance
(Chrys.), particularly as compared with St. Paul, who, perhaps,
was you than Barnabas, and his stature and pre-
sence less majestic (see 2 Cor. x. 1; xii. 3—9. 1 Cor. ii. 3.
Nicephor. H. E. ii. 37); though, as Meyer well observes, the
comparison of St. Paul to Mercury, who is always represented as
“ florens agilisque juvent4,”’ would seem to contradict the apocry-
hal portraiture of the Apostle derived from the Acts of Paul and
ecla, according to which he was μικρὸς τῷ μεγέθει, ψιλὸς τὴν
κεφαλὴν, ἀγκύλος ταῖς κνήμαις.
— ἐκειδὴ---λόγου] See Misterlitch and others on Horat. Od.
i. 10, 1, “ Mercuri facunde,” &c.—‘‘ te Deorum Nuntium.” On
ACTS XIV. 14—23. 71
ταύρους καὶ στέμματα ἐπὶ τοὺς πυλῶνας ἐνέγκας, σὺν τοῖς ὄχλοις ἤθελε
θύειν. 15 «᾿Ακούσαντες δὲ οἱ ἀπόστολοι Βαρνάβας καὶ Παῦλος, διαῤῥήξαντες « Matt. 26. 65.
τὰ ἱμάτια αὐτῶν ἐξεπήδησαν εἰς τὸν ὄχλον, κράζοντες 15 * καὶ λέγοντες, “Avdpes, "εν. 10. 36.
τί ταῦτα ποιεῖτε; καὶ ἡμεῖς ὁμοιοπαθεῖς ἐσμεν ὑμῖν ἄνθρωποι, εὐαγγελιζόμενοι FF 33S
ὑμᾶς ἀπὸ τούτων τῶν ματαίων ἐπιστρέφειν ἐπὶ Θεὸν ζῶντα, ὃς ἐποίησε τὸν Rev 14.7.
οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν, καὶ πάντα τὰ ἐν αὐτοῖς: [6 'ὃς ἐν {Pe AIL
ταῖς παρῳχημῶναις γενεαῖς εἴασε πάντα τὰ ἔθνη πορεύεσθαι ταῖς ὁδοῖς αὐτῶν'
kal τοι γε οὐκ ἀμάρτυρον ἑαυτὸν ἀφῆκεν ἀγαθουργῶν, οὐρανόθεν ἡμῖν χ Rom. 1. 0.
ὑετοὺς διδοὺς καὶ καιροὺς καρποφόρους, ἐμπιπλῶν τροφῆς καὶ εὐφροσύνης
ΝΥ , ean
Tas καρδίας ἡμῶν.
μὴ θύειν αὐτοῖς.
191᾽
'8 Καὶ ταῦτα λέγοντες μόλις κατέπαυσαν τοὺς ὄχλονς τοῦ
Ἐπῆλθον δὲ ἀπὸ ᾿Αντιοχείας καὶ ᾿Ικονίον ᾿Ιουδαῖοι, καὶ πείσαντες τοὺς 12,0" J! 35.
2 Tim. δ. 11.
ὄχλους, καὶ λιθάσαντες τὸν Παῦλον, ἔσυρον ἔξω τῆς πόλεως, νομίσαντες αὐτὸν
τεθνάναι.
μενοί τε τὴν πόλιν ἐκείνην,
Ὁ Κυκλωσάντων δὲ αὐτὸν τῶν μαθητῶν, ἀναστὰς εἰσῆλθεν εἰς τὴν
πόλιν" καὶ τῇ ἐπαύριον ἐξῆλθε σὺν τῷ Βαρνάβᾳ εἰς Δέρβην. al Βὐαγγελισά- κα
καὶ μαθητεύσαντες ἱκανοὺς, ὑπέστρεψαν εἰς τὴν ΗΝ
ΔΔύστραν καὶ ᾿Ικόνιον καὶ ᾿Αντιόχειαν, 3 " ἐπιστηρίζοντες τὰς ψυχὰς τῶν
μαθητῶν, παρακαλοῦντες ἐμμίνειν τῇ πίστει, καὶ ὅτι διὰ πολλῶν θλίψεων δεῖ hom. 8.1.
Luke 22. 28, 29.᾽
& 24. 26.
2 Tim. 8. 12.
ἡμᾶς εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ Θεοῦ. 33." Χειροτονήσαντες δὲ αὐτοῖς ἘΣ,
Ἑρμῆς connected with sermo and ἑρμηνεύω, see Aug. Civ. Ὁ.
vit. 14, “ De Mercurii officio.”
13. στέμματα] For the horns of the ταῦροι to be sacrificed, and
for the Altars and Ministers. Virg. Georg. iii. 487,—
‘ Seepe in honore de(fim medio stans hostia ad aram,
Lanea dum niveé circumdatur infula vitt4,” ἄς.
See also Statius, Thebaid. iv. 114—7,—
“Tum fera ceruleis intexit cornua sertis.”’
Ovid, Met. xv. 130,—
“ Victima labe carens, vittis preesignis et auro
Sistitur ante aras.””
Tertullian, de Coron& Mil. 10, ‘“Tpse Aostia, et ara, ipsi minis-
tri et sacerdotes coronantur.””
— τοὺς πυλῶνα:} The large gates,—probably valve, folding-
oa the noms (atrium) of the house in which Paul and
I siees tusks “Peal ΝΣ wea ΒΡ aa tke
lame man, he retired from the public admiration of the crowd
into a house, as our Lord often did when He had wrought mira-
cles. a the words ἀκούσαντες (not ἰδόντες) and ἐξεπήδησαν
in v.
14. ἀκούσαντες] See Athanas. ad Gentes 35, p. . 27. This
is the first point of contact of Christianity with Tdolatry, in Holy
Scripture. And St. Paul’s is the first Christian ‘“ Apolo-
gia ad Gentes,’’ and is the groundwork and model of all succeeding
ones in the writings of Justin, Theophilus, Tertullian, Minucius,
Arnobius, Clemens Alexandrinus, and other Christian Apologists.
16. wapyxnpudvais] this form as well as xapyxnxdra, is used by
8. Hippolytus, Philosophumen. p. 337, and de Antichristo, § 2.
17. d&ya8oupyay] conferring benefits. So A, B, C.—Elz. has
ἀγαθοποιῶν. The former reading seems preferable, as bringing
out more clearly the truth, that God was not only Maker of what
is good, but was also their evepyérns or Benefactor.
— ἡμῖν--οὴμῶν]Ἱ Some Editors read ὑμῖν and ὑμῶν, from D,
E, 6, and a few cursives. But it seems to be more in St. Paul’s
manner to conciliate his hearers by identifying himself with them.
The blessings of Providence extend to all mankind; and the
Apostle, as one of the universal family, was a partaker in them,
and is thankful for them. In his comprebensive largencee of
heart he owns every one as a brother. feeling is,
“ Homo sum, humani nihil a me alienum puto.”
— berods—sxa:pots] Therefore the Elements and Seasons are
preaching. His’ Ἴστε and Evangelists Pe Aa be che Anke
in the prong?
20. a Sy
θάσθην, and cp. 2 Tim. iii. 11, one of the most marvellous of all
his deliverances; after being stoned by his enemies, and
by them out of the city, and left for dead, he arises, and on the
morrow goes forth to Derbe—perhaps on foot—a journey of some
hours.
There must have been something strange and perplexing to
his converte, that a person endued with such marvellous powers
in action, 88 St. Paul had just shown at Lystra, should be subject
to such severe suffering. His afflictions, combined with his mira-
cles, might disappoint and stagger them. How natural and need-
fal therefore was it, that soon after these wonderful events he
not only deacons, but Orie.
But it has been question
The where χειροτονεῖν occurs in the Apostolic ‘Fathers,
See Ignat. Phil. 10,
passages
do not throw much light on the question.
χειροτονῆσαι ϑεοπρεσβύτην, Polye. 7. They appear to suppose
election on the part of the people; whether Al δὸ μοὶ gpg χὰρ-
pose ordination by ying οὐ of hands is not certain. To quote
the words of Bingham, IV. vi. § 11, ‘The Greeks call the impo-
sition of handa both χειροτονία and χειροθεσία, as may be seen
in Canons of the Council of Nice (c. 19) and Chalcedon ve 15).
“Yet sometimes these words are distinguished, as by the
author of the Constitutions, where he says, πρεσβύτερος χειροθετεῖ,
οὐ Kuper, ἃ res byter gives imposition of hands, but does not
ordain. ᾿ either does χειροτονία always signify Ordina-
tion in ancient writers, though it does most commonly 80, as
Fronto Duceus (in Chrysost. hom. 1, ad pop. Antioch. p. 1),
and other learned persons have showed.’
The following are the arguments in favour of sesigning the
sense of Ordination to enorme re however as neces-
sarily here implying the laying on of hands.
(1) That the nominative case agreeing with that participle
. Pg) That Ordination was performed by Paul (see 2 Tim.
see
i. 6), and was to be by ‘Timsthy, the Bishop of
Ephesus (see 1 Tim. v. 22).
(3) χειροτονήσαντελ was generally understood in this
sense by Ancient Authors, cp. 5. Jerome in Isa. lviii. Theodoret
H. E. i. 9. 8. Jerome, 1. c. says, “ Plerique nostrorum xeipo-
ch, 11. 80.
& 18. 1. & 16. 4.
ce Luke 15. 7, 10.
ACTS XIV. 24—28. XV. 1—6.
κατ᾽ ἐκκλησίαν πρεσβυτέρους, προσευξάμενοι μετὰ νηστειῶν, παρέθεντο αὐτοὺς
τῷ Κυρίῳ εἰς ὃν πεπιστεύκεισαν. ™ Καὶ διελθόντες τὴν Πισιδίαν ἦλθον εἰς
Παμφυλίαν: 35 καὶ λαλήσαντες ἐν Πέργῃ τὸν λόγον κατέβησαν εἰς ᾿Αττάλειαν'
26. κἀκεῖθεν ἀπέπλευσαν εἰς ᾿Αντιόχειαν, ὅθεν ἦσαν παραδεδομένοι τῇ χάριτι
τοῦ Θεοῦ εἰς τὸ ἔργον ὃ ἐπλήρωσαν. ™ » Παραγενόμενοι δὲ καὶ συναγαγόντες
τὴν ἐκκλησίαν ἀνήγγειλαν ὅσα ἐποίησεν 6 Θεὸς per αὐτῶν, καὶ ὅτι ἤνοιξε
τοῖς ἔθνεσι θύραν πίστεως: ™ διέτριβον δὲ χρόνον οὐκ ὀλίγον σὺν τοῖς
μαθηταῖς.
XV. 1" Καί τινες κατελθόντες ἀπὸ τῆς ᾿Ιουδαίας ἐδίδασκον τοὺς ἀδελφούς,
Ὅτι ἐὰν μὴ περιτέμνησθε τῷ ἔθει Μωύσέως, οὐ δύνασθε σωθῆναι. 3" Γενο-
μένης οὖν στάσεως καὶ ζητήσεως οὐκ ὀλίγης τῷ Παύλῳ καὶ τῷ Βαρνάβᾳ πρὸς
αὐτοὺς, ἔταξαν ἀναβαίνειν Παῦλον καὶ Βαρνάβαν καί τινας ἄλλους ἐξ αὐτῶν
πρὸς τοὺς ἀποστόλους καὶ πρεσβυτέρους εἰς ἹΙἹερουσαλὴμ, περὶ τοῦ ζητήματος
τούτου. * Οἱ μὲν οὖν, προπεμφθέντες ὑπὸ τῆς ἐκκλησίας, διήρχοντο τὴν Φοι-
νίκην καὶ Σαμάρειαν ἐκδιηγούμενοι τὴν ἐπιστροφὴν τῶν ἐθνῶν" " καὶ ἐποίουν
χαρὰν μεγάλην πᾶσι τοῖς ἀδελφοῖς. “4 Παραγενόμενοι δὲ εἰς ἹΙερουσαλὴμ
5 ᾿ἘΕξανέστησαν δέ τινες τῶν
ach. 14. 27.
παρεδέχθησαν ὑπὸ τῆς ἐκκλησίας καὶ τῶν ἀποστόλων καὶ τῶν πρεσβυτέρων,
ἀνήγγειλάν τε ὅσα ὁ Θεὸς ἐποίησε μετ᾽ αὐτῶν.
e ver. 1.
28 a es a , , e\Z 9 a ,
απὸ TNS αιρέσ EWS Των Φαρισαίων WETLOTEVKOTES, λέγοντες οτι δεῖ κι ἐριτεμνειν
3 AY 4 a Ν , oo 4
αὐτοὺς, παραγγέλλειν τε τηρεῖν τὸν νόμον Mwicéws.
8 Συνήχθησαν δὲ οἱ ἀπόστολοι καὶ οἱ πρεσβύτεροι ἰδεῖν περὶ τοῦ λόγου
τονίαν, id est ordinationem clericorum, que non solim ad impre-
cationem vocis, sed ad impositionem impletur manfis,—sic intel-
ligunt, ut assumant testimonium Pauli Manus citd nemini impo-
sueris.”” | Tim. v. 22. And Chrys. says (in Act. vi. 7), “This
is xe:porovla—viz. the hand is laid on the head; and thus God
works. His hand touches the head τοῦ χειροτονουμένου, if χει-
ροτονία is rightly administered.”
(4) The Ancient Versions of this passage authorize this sense.
Thus Vulg. has ‘cium constituissent presbyteros.” And Vailck.,
p- 474, “ Seniores in Ecclesia constituere est χειροτονεῖν πρεσβυ-
τέρους." Cf. 2 Cor. viii. 19.
— κατ᾽ ἐκκλησίανἹ They ordained several Presbyters to each
Church (Afeyer), but we hear of only one chief Spiritual Pastor
of Crete or of Ephesus; and only of one Angel of the several
Apocalyptic Churches (Rev. ii. 1—18; iii. 1—14).
— πρεσβυτέρου] The first mention in the Acta of the
Ordination of Presbyters; but there were Pres! before this.
See xi. 30; and cp. xv. 2. 4. 6.22. Here they are ordained by
Apostles.
25. Πέργῃ}] See xiii. 13.
— ᾿Αττάλειαν} on the coast of Famphyiis, at the mouth of the
river Catarrhactes; built by Attalus Philadelphus, King of Per-
gamus, in a convenient position for commanding the trade of
Syria or Egypt. Howson, i. p. 242.
28. ᾿Αντιόχειαν, ὅθεν] See xiii. 2, 3; xv. 2. Antioch—next
after Jerusalem, the centre of Christianity— especially of Gentile
Christianity.
27. ἤνοιξε θύραν] opened the door by the Keys of the Christian
inistry—a reference to Our Lord’s promise of the Keys, par-
ticularly to St. Peter (Matt. xvi. 18), by whom first Our Lord
opened the door of the Church to Jews and Gentiles.
But we see here that this ‘‘ power of the Keys,’’ and of open-
ing the door of the Church is ascribed to others also. Cp. Col.
iv, 2.
Cu. XV. 1. καί τινες---σωθῆναι] See Gal. ii. 4. According
to Epiphanius and others, the leader of these was Cerinthus, who
excited the faithful against Peter (Acts xii. 17) for baptizing
Cornelius and the Gentiles, and against Paul for not circumcising
Titus (Gal. ii. 3). See Epiphan. her. 28 and 30, p. 111—114.
Philastriue, de her. 36. S. Aug. de her. in v.; and S. Jerome,
Epist. 89. Theodoret, ber. ii. 3. With Cerinthus was associated
Ebion, who held the same tenets with regard to the ceremonial
law. See Epiphan. her. 30, and A Lapide here, and TYllemont,
Mémoires ii. p. 25.
For a Summary of the purport and acts of this Council, see
Hooker, IV. xi.
A great part of this Chapter is quoted by S. Jreneus,
iii. 14.
2. Παύλφ καὶ τῷ Βαρνάβᾳ) and Titus also was with them, for
there is little doubt that this is the visit of which St. Paul speaks,
Gal. ii. 1—10. See Ireneeus, iii. 13, and Bede, and Bp. Pearson
here, p. 379, ‘fourteen years after St. Paul’s conversion.” Cp.
Kitto, p. 299 — 305, and Meyer.
— πρὸς τοὺς ἀποστόλους καὶ πρεσβυτέρου] This expres-
sion is repeated four times in this chapter (vv. 4. 6. 22, 23. Seo
also xvi. 1). It marke a distinction between the Apostles and δ
Elders, and a superiority of Order in the former. (Amsmonius.
We may also observe the frequent occurrence of ἀδελφοὶ in
this chapter—denoting the general body or πλῆθος (v. 12) of the
Christian Laity. See vv. 1. 3. 7. 13. 22, 23. 32, 33. 36. 40.
And thus we have presented to us a view of the primitive organi-
zation of the brah for settling controversies,
1. of ᾿Απόστολοι \_. τ ᾿ er
2. of πρεσβύτεροι | with a “ vox deliberativa.
3. of ᾿Αδελφοὶ, or the Laity, assisting at the deliberations
(see σ. 7. 11), and giving force to the decree of the Council by
reception of it.
On this latter point, see further on v. 23.
This Council of Jerusalem is the model of all
ones, except so far as their circumstances may have been modified
by the renunciation of heathenism on the part of the Governing
Power of a Country, and by its reception into the Christian
Church. See Bp. Andrewes, On the Authority of Christian
Princes in summoning Councils, Serm. vii. Vol. v. p. 156—168;
also Hooker, viii. 5; and the Expositors of the st Article.
6. συνήχθησαν of ἀπόστολοι καὶ of πρεσβύτεροι]
The first Councr of the Cagistran Cuuaca.
The Convention of the Disciples (Acts i. 15) for the election
of an Apostle, and the Assembly for the apppointment of Deacons
(Acts vi. 11) are reckoned by some as Councils (e. g. by Cabas-
sutiue, de Conciliis, cap. i. ed. Lovan. 1776); and some add the
Assembly st Miletus, Acts xx.: but these differ much from this
Synod at Jerusalem.
It was a maxim of the Ancient Church “to do nothing
without the Bishop” —pndtv ἄνευ τοῦ ἐπισκόπου πράσσειν (Ignat.
ad Trall. 2). And (as Grofius observes) at this Council, the
Apostles, although they had a sufficiency of right and of divine
gifts in themselves, yet have left a lesson to Bishops, to do no-
thing without their Presbyters.
— ἰδεῖν] “ut cognoscerent ;’’ the Hebr. yt, (yada) is often
rendered by ἰδεῖν in LXX (see Lev. xxiii. 43. Deut. iii. 19;
xxxiv. 6), and from that Hebrew root, εἴδω, εἴδημι, and video,
seem to be derived.
ACTS XV. 7—15.
73
τούτου. ‘Ions δὲ συζητήσεως γενομένης, ἀναστὰς Πέτρος εἶπε πρὸς ten. 10. 20.
3 , ¥ > . ἊΝ 27 9 243 κε a 3 ΄ 3 ea & 11. 1,2
αὐτούς, "ἄνδρες ἀδελφοὶ, ὑμεῖς ἐπίστασθε, ὅτι ἀφ᾽ ἡμερῶν ἀρχαίων ἐν ἡμῖν
ἐξελέξατο ὁ Θεὸς, διὰ τοῦ στόματός μον ἀκοῦσαι τὰ ἔθνη τὸν λόγον τοῦ εὐαγ-
yedlou, καὶ πιστεῦσαι. ὃ" Καὶ ὁ καρδιογνώστης Θεὸς ἐμαρτύρησεν αὐτοῖς, 1 Chron. 28. 9.
δοὺς αὐτοῖς τὸ Πνεῦμα τὸ ἅγιον, καθὼς καὶ ἡμῖν' 9" καὶ οὐδὲν διέκρινε μεταξὺ
& 10. 44.
heh 10. 43.
/ 1 Cor. 1. 2.
fol N 3 A Lad ,’ θ co ‘ δί 39 A 10 No 3
ἡμῶν καὶ αὑτῶν, TH πίστει KaVapicas Tas καρόὸϊας αὑτῶν. UY οὖν TL | Pet. I. 22.
πειράζετε τὸν Θεὸν, ἐπιθεῖναι ὃν ἐπὶ τὸν τράχηλον τῶν μαθητῶν, ὃν οὔτε
ρ
οἱ πατέρες ἡμῶν οὔτε ἡμεῖς ἰσχύσαμεν βαστάσαι ;
τοῦ Κυρίου ᾿Ιησοῦ πιστεύομεν σωθῆναι, καθ᾽ ὃν τρόπον κἀκεῖνοι.
" τρΑλλὰ διὰ τῆς χάριτος { Eph. 2. 8.
: ἢ Tit. 8.7.
2 Ἐσίγησε
δὲ πᾶν τὸ πλῆθος, καὶ ἤκονον Βαρνάβα καὶ Παύλον ἐξηγουμένων ὅσα ἐποίησεν
ε Ν a Ν / 3 a ἔθ ὃ 3 39 A 13 j BY δὲ x ial
ὁ Θεὸς σημεῖα καὶ τέρατα ἐν τοῖς εὔνεσι Ov αὑτων. Mera ὃὲ τὸ σιγῆσαι 1 οἱ. 13.17.
αὐτοὺς, ἀπεκρίθη ᾿Ιάκωβος λέγων, “Avdpes ἀδελφοὶ, ἀκούσατέ pov. 14 * Συμεὼν κ»οι. 1.1.
ἐξηγήσατο, καθὼς πρῶτον ὁ Θεὸς ἐπεσκέψατο λαβεῖν ἐξ ἐθνῶν λαὸν τῷ ὀνόματι
ε κα
αυνυτον.
1δ Καὶ τούτῳ συμφωνοῦσιν οἱ λόγοι τῶν προφητῶν, καθὼς γέγραπται,
Ἴ. Πέτρος] he rises first to make his defence, having been the
first object of attack. See on συ. 1. The summoning of this
Council, and the part taken in it by St. Peter, seem to present
a strong argument against the doctrine of his supremacy ; and
much more against that of the supremacy of the Bishops of Rome,
who profess to be his successors.
If St. Peter had been Supreme Head of the Church, and if his
decrees were absolute and infallible, there was no need of this
appeal from Antioch (which Romish Divines affirm to have been
St. Peter’s see) to Jerusalem. There was no occasion for the
assembling of a Council of Apostles and Presbyters there. The
appeal would have been to St. Peter himself; and he would not
have attended the Council, to make his defence before it. And
the decree of the Council would not have been framed as it is.
pile should have had a Papal rescript, and not a Synodical
lecree.
The Holy Spirit appears to have taught the Church by this
history, that in doubtful and controverted matters the appeal is
not to any single Bishop, even though he be an Apostle, but toa
Council of the Church; that is to say, to the Holy Ghost Him-
self, Whose presence and guidance have been promised by Christ
to the Church, and may be rightly expected by her, when, in imi-
tation of ancient Councils, who placed the Volume of the Gospels
on a royal throne in the midst of the Conclave, she prays for His
direction, and regulates ber deliberations (as St. James here
teaches her to do) by His Holy Word.
And whatever bas been decreed by Councils of the Church,
duly constituted, and conducting their deliberations on this prin-
ciple,—and whatever, having been so decreed by Councils, has
been received by the consentient voice of the faithful in Christen-
dom, which is the Body of Christ, and has taken root in her
usage, that may be safely accepted as a true exposition of Chris-
tian Doctrine.
It has been indeed alleged, that such principles as these im-
pute Infallibility to a given body of men, e. g. to a Council; and
that these principles are therefore liable, though not in the same
degree, to the objections urged against the doctrine of Papal Su-
premacy. But this allegation is erroneous; it confounds two
things which ought to be kept distinct, viz. ἃ posteriori Iner-
rancy, and ἃ priori Infallibility. The Romish theory asserts that
the Pope is infallible, —i. 6. that he cannot err in any thing that
he may decree ex cathedrd, as Pope; whether or no, what he
decrees, may be subsequently received by the consent of Christen-
dom. But no such authority is rightly claimed for a Council.
It cannot be said ἃ priori that any given body of men, however
wise or holy, who meet together, may not err. But what may be
asserted is, that if Councils are duly constituted and convened,
and ground their deliberations on Holy Scripture; and if what
they decree, is ἃ posteriori received by the fai.hful, and becomes
part of the Code of the Church; then what is so determined and
received is not erroneous, but true.
— ἀφ᾽ ἡμερῶν ἀρχαίων] From the beginning of the Gospel.
See xi. 15, ἐν ἀρχῇ, the Day of Pentecost. xxi. 16, ἀρχαίῳ
μαθητῇ. Phil. iv. 15, ἐν ἀρχῇ τοῦ εὐαγγελίου, and for the fact of
St. Peter’s selection see Acts x. 20; xi. 12—15.
St. Peter refers to Christ’s promise to him, that he should
open the kingdom of heaven with the keys of the Word and
Sacraments. Matt. xvi. 19.
Vou. 1.—Paar 11.
— πιστεῦσαι) To be engrafted in His Church on their public
profession of faith in Christ. See on xiii. 48.
8. ἐμαρτύρησεν abrois] By the visible descent of the Holy
Spirit upon them, ‘as upon us at the beginning,’”’ Acts x. 44,
45; xi. 15.
10. τί πειράζετε τὸν Θεόν] Why do you tempt Him, Who
has already declared His pleasure in this matter, by His vision to
me and to Cornelius, and by the descent of the Holy Ghost on
him, and on other Gentiles evangelized by my ministry? Acts x.
44; xi. 15. Why do you tempt Him, by controverting what He
has decided, and by resisting His will ?
— ἀγόν] The yoke of the Ceremonial Law; instead of
the χρηστὸς (vyds, ‘of Christ.’ Matt. xi. 29, 30.
— ἰσχύσαμεν)] Had not strength to bear—not a complaint
of divine severity, but a confession of human infirmity. Cp. Phil.
iv. 13.
11. Ἰησοῦ] Elz. adds Χριστοῦ, which is not in A, B, E, G, H.
The hope of salvation (τοῦ σωθῆναι) is expressed emphatically by
the word Ἰησοῦς, or Saviour, standing alone.
18. "IdxeBos] The Bishop of Jerusalem. (Chrys.) It is pro-
bable that as such he was President of the Council; and see
St. Paul’s words, Gal. ii. 9, concerning this assemblage, where he
places James first.
(1) The first argument (for the reception of the Gentiles on
equal terms with Jews, and without the imposition of the cere-
monial law, now fulfilled in Christ) was the Nature of the Law
itself, which even they to whom it was given were too weak to
bear (v. 10.)
(2) The second was from God’s choice, that the Gentiles
should be evangelized by Peter (vv. 7, 8).
(3) The third is from the visible signs of God’s approval,
manifested in the miracles wrought by Him, through the instru-
mentality of Barnabas and Paul, in preaching to the Gentiles.
(4) The fourth argument, stated by James, vv. 16—19, is
from ancient prophecy, foretelling the restoration of the house of
David in the evangelization of the world; and to this St. James
adds,—
(5) A fifth, the crowning argument of all, derived from
God’s own attributes, His universal Knowledge, and Care, and
everlasting Love, for what He has made (τὸ ἔργον αὐτοῦ, v. 18).
And since He is the Maker and Father of the Gentiles as well 89
the Jews, therefore they are objects of His Love even from the
inning.
14, Συμεών} jin. (See 2 Pet.i.1.) James does not say
Πέτρος, but uses his original Hebrew name, as supplying an
argument ἃ fortiori. Simon, the Apostle of the Circumcision,
he who has not changed his name like Saul oe Apostle of the
Gentiles), but he who retains his original Hebrew appellation,
although Petros is added to it, he, with all his Jewish habits and
prepossessions, has shown what God has done by him among the
Gentiles. Aud now hear what your own Hebrew Prophets say to
the same effect, He has been a true Simeon, hearing and obeying
God ; imitate him.
This is the last mention of St. Peter in the Acts of the
A
— λαόν] Elz. adds ἐπὶ, which is not in A,C,D,E. The
sense is, to take a people for His own Name, from the Gentiles ;
a saying best ilustreted by our Lord’s commands to His Apostles,
to go and baptize ali Nations in the One Name of a Triune God.
74
ACTS XV. 16—20.
1Amor.9.11,12 161] Mera ταῦτα ἀναστρέψω καὶ ἀνοικοδομήσω τὴν σκηνὴν Δαυὶδ
τὴν πεπτωκυῖαν' καὶ τὰ κατεσκαμμένα αὐτῆς ἀνοικοδομήσω, καὶ
3 ’ 3 ’
ἀνορθώσω αὐτήν'
" ὅπως ἂν ἐκζητήσωσιν οἷ κατάλοιποι τῶν
ἀνθρώπων τὸν Κύριον, καὶ πάντα τὰ ἔθνη, ἐφ’ ods ἐπικέκληται τὸ
Ν , > 5 > ’ , + ε lel n
ὄνομά pov ἐπ’ αὐτούς, λέγει Κύριος ὁ ποιῶν ταῦτα.
αἰῶνός ἐστι τῷ Θεῷ τὸ ἔργον αὐτοῦ.
ἀπὸ τῶν ἐθνῶν ἐπιστρέφουσιν ἐπὶ τὸν Θεόν: Ὁ “ ἀλλὰ ἐπιστεῖλαι αὐτοῖς τοῦ
393. 2 ΣΝ a 3 , “A 20 7 AQ lel , x a A
ἀπέχεσθαι ἀπὸ τῶν ἀλισγημάτων τῶν εἰδώλων, καὶ τῆς πορνείας, καὶ TOD πνικτοῦ,
& 10. 14, 20, 21.
1 Thess. 4. 3.
8 Τνωστὸν ἀπ᾽
19 Διὸ ἐγὼ κρίνω μὴ παρενοχλεῖν τοῖς
16. σκηνήν} = 70, tugurium, tabernaculum, domum. The
word is not palace, but tent, to show the low estate to which the
house of David had been reduced, when raised up into the
Universal Church by Christ: cf. Isa. liv. 2. The Tabernacle of
David is the Church of God to be raised up in the Seed of David,
which is Christ, the Eternal Word, Who pitched His tent in
our Nature (John i. 14) in the house of David, and so raised up
for ever the tabernacle of our fallen humanity (@icumen. p. 123,
and compare Hengstenterg, Christol. iii. 227), and in Whom all
Nations are blessed.
This is a remarkable interpretation of Hebrew Prophecies ;
an interpretation delivered at Jerusalem itself, by the Apostle
St. James, the first Bishop of Jerusalem. And it declares that
the true Restoration of the Tabernacle of David is to be found in
the reception of the residue of the human family, and in the
flowing-in of all Nations, whether Jew or Gentile, into the Church
of Christ. Is this a divine declaration on the true “ Restoration
of the Jews?”
Amos ix. 12 says, cing newony aie ἸΧῸ), wf possideant
residuum Edom, et omnes gentes super quas invocatum est nomen
meum in eas Dominus diztt, which the LXX renders ὅπως
ἐκζγτήσωσιν of κατάλοιποι τῶν ἀνθρώπων καὶ πάντα τὰ ἔθνη, ἐφ᾽
obs ἐπικέκληται τὸ ὄνομά pou ex’ αὑτούς, λέγει Κύριος ὃ ποιῶν
TauTa.
It has been supposed by some that the LXX read ow for
Diy, and wT for wip, but this supposition is not necessary
(see Pococke, Port. Mos. iv. p. 46), my is often the note of the
nominative case; and the LXX Version, which is sometimes a
Targum or Paraphrase, regards Edom as a general repesentative
of those who were alien from God.
St. James and St. Luke adopé that Version, as not contrary
to the mind of the Spirit, and indeed as expressing that mind,
declared in numerous ofher places of Holy Scripture (quoted by
Mr. Grinfield), which are almost identical in sense with the
words of the LXX. See, for instance, Ps. lxxrxvi. 9, πάντα τὰ
ἔθνη ὅσα ἐποίησας, ἥξουσι καὶ προσκυνήσουσι, καὶ δοξάσουσι τὸ
ὄνομά σον. Ps. xxii. 31; cii. 18. Isa. xliii. 7. 5
11. ἐφ' ofs—éw’ abrods] a Hebraism retained by the LXX,
from the original of Amos. Cf. οὗ---αὐτοῦ 1 Pet. ii. 24. Rev.
vii. 2; xiii. 12. Vorst de Hebr. p. 546. The αὐτοὺς gives an
emphasis to the relative,—even upon them.
— ταῦταῇῳ Elz. adds πάντα, which is not in A, B, C, D, nor
in Ireneus,|.c. The quotation from Amos ends at ταῦτα. And
the comment of St. James begins at γνωστόν.
18. γνωστὸν ἀπ᾿ αἰῶνός ἐστι τῷ Θεῷ τὸ ἔργον abrov] This
reading, which is adopted by Lachmann (with the omission of
ἐστιν) and by Bornemann, is authorized by A (omitting ἐστιν)
and by D, and by Jreneus, iii. 14, who bas “‘ Cognitum ἃ seculo
οι est opus Ejus,” and by Vulg., Arm., Syr., omitting τῷ
Κυρίφ.
γνωστὰ is the reading of B, C, which omit the rest of the
clause. E has γνωστὰ an’ αἰῶνός ἐστι τῷ Θεῷ πάντα τὰ ἔργα
αὐτοῦ, which is the reading of Elz.
The emphatic words are γγωστὸν and ἔργον. God the
common Father of all Avows (i.e. not only foresees, but cares
for and loves, vv, novit, dilezit, Gen. xviii. 19. Exod. i. 8;
ii. 26; xxxiii. 12. 17. Hos. v. 4, and passim) from the begin-
ning, not only the Jews but all men; and not only men, but His
works generally, i.e. every thing that He has made. His mercy
is over all His works from everlasting. He hateth nothing that
He hath made. See above, on v. 13.
The argument is—The decree that I is nothing new,
but is based on the foundation of God’s eternal Foreknowledge of,
and Universal Love to, all His Creatures.
19. ἐγὼ κρίνω) ‘censeo.’ Cp. xvi. 4, δόγματα τὰ κεκριμένα
ὑπὸ τῶν ἀποστόλων καὶ τῶν πρεσβυτέρων, and xxi. 25, xpl-
γαντες μηδὲν τοιοῦτον τηρεῖν, words which show that no single
voice of any one Apostle (James, or Peter, or Paul) was pre-
dominant over the rest.
20. ἀλισγημάτων)] A word peculiar to the N. T. and the LXX
Version of the Old. See Dan. i. 8. Mal. i. 7. 12, explained by
εἰδωλόθυτον Acts xxi. 25. It is derived from ἀλισγέω, which the
LXX use for a3, ‘‘redimo sanguine (a remarkable intimation of
redemption by the effusion of blood), sanguinem effundo, et
sanguine effuso maculare, idedque corfaminare’’ (Zeph. iii. 1.
Isa, Ixiii. 3).
The Greek ἀλισγέω appears to be derived from an unused
root, dAlw, i,q. κυλίω, volvo, to wallow in the βόρβορος of
uncleanness, especially in blood. See Valck. here, and cp.
κύλισμα βορβόρου, 2 Pet. ii. 22.
On the reason and obligation of the Decree with regard to
things offered to idols, see note on πρικτοῦ καὶ αἵματος, v. 20.
20. τῆς wopvelas] This injunction was rendered necessary by
the then condition of the Gentile World. Cp. 1 Thess. iv. 5.
Eph. iv. 18.19. A striking proof of moral depravity in an en-
lightened age.
See Bp. Sanderson’s excellent remarks (Serm. vi. ad
Populum, § 9, Vol. iii. p. 220), where, after showing by examples
into what a state of moral blindness and degradation the Heathen
Nations had sunk in that age of intellectual light β solemn
warning to other Nations), in their connivance at this deadly sin,
and it may be added, even in their consecration of it by religious
rites, by temple, priest, and sacrifice (e.g. at Corinth, Paphos,
Cyprus), be proceeds to say, ‘‘out of this consideration the
Apostles in that first Council holden at Jerusalem, thought it
needful by Ecclesiastical Canon, among some other indifferent
things for the Church’s peace, to lay this restraint upon the con-
verted Gentiles, that they should abstain from fornication.”
“ Not as if fornication were in itself an indifferent thing, as
those other things were, or as if those other things were, in them-
selves, and simply, unlawful, as fornication was. But the Apostles
did therefore join fornication and those other indifferent things in
the same ('anon, because the Gentiles accounted fornication a
thing as indifferent as what was most indifferent.’’
— τοῦ πνικτοῦ, καὶ τοῦ αἵματος] i.e. from blood, whether in
the animal strangled (i.e. so that the blood is not allowed to issue
from it when killed), or blood poured out from it. τὸ wviKxrdy
was regarded as a delicacy by the Gentiles. Cp. Casaubon ad
Athen. ii. c. 24.
The foundation of this prohibition is in the command given
to Nosh (Gen. ix. 4), and renewed in the Law. Lev. iii. 17;
vii. 26; xvii. 10; xix. 26. Deut. xii. 16. 23. 1 Sam. xiv. 33;
and see the passages from the Rabbis in Lightfoot, ii. 697.
Things which are not unlawful in themselves, but indifferent,
may become inexpedient and evil, ‘ per accidens, ratione scan-
dali.” ““ Every creature of God is good, and nothing to be re-
fused” (1 Tim. iv. 4), and “all things are lawful to me,” says
St. Paul, “ but all things sre not expedient’’ (1 Cor. vi. 12; x.
23); and if they are prohibited by lawful authority they are un-
lawful to me who am subject to that authority.
This was the case, in primitive times, with meats offered to
Idols, and with blood ; an abstinence from which had been com-
manded before the Law, by three of the seven precepts given to
Noah, as the Jews affirm. See Seder Olam in Selden de Jure
Heb. vii. 3, p. 809. Gieseler, Eccles. Hist. § 17, note 7, and
§ 26, note 6.
“Tt was the custom of the Church, almost till the time of
St. Augustine, to abstain from eating of blood, in compliance
with the rule given by the Apostles to the Gentile Converts.
Therefore by the most ancient laws of the Church all clergymen
were obliged to abstain from it, under pain of d lation. This
is evident from the Apostolical Canons (Can. 69), and those of
the Council of Gangra (Can. 19), and of Trullo (Can. 67). But
this was looked upon by some only as a temporary injunction;
so it appears from S¢. Augustine (c. Faust. xxxii. 13) that in his
time it was of no force in the African Church. For he says that
in his time few men thought themselves under any obligation to
observe it... . He that would see more about it may consult
Curcelleus, de esu sanguinis, cap. 13.” Bingham, xvii. 5. 15.
And cp. the authorities in Howson, 262, 3, whence it appears
ACTS XV. 21—23.
75
καὶ τοῦ αἵματος. “1 " Mwiions yap ἐκ γενεῶν ἀρχαίων κατὰ πόλιν τοὺς κηρύσ- 2Neb. 8.1.
Le! > a -“ ‘A lal ’ 3 ,
σοντας auTov ἔχει, εν ταις συναγώγαις κατα παν oO άββατον αναγινωσκομένος.
ch. 18. 27,
2 Τότε ἔδοξε τοῖς ἀποστόλοις Kai τοῖς πρεσβυτέροις, σὺν ὅλῃ TH ἐκκλησίᾳ,
ἐκλεξαμένους ἄνδρας ἐξ αὐτῶν πέμψαι εἰς ᾿Αντιόχειαν σὺν τῷ Παύλῳ καὶ
Βαρνάβᾳ, ᾿Ιούδαν τὸν καλούμενον Βαρσαβᾶν, καὶ Σίλαν, ἄνδρας ἡγουμένους
ἐν τοῖς ἀδελφοῖς, 33 γράψαντες διὰ χειρὸς αὐτῶν τάδε, Οἱ ἀπόστολοι καὶ οἱ
πρεσβύτεροι καὶ οἱ ἀδελφοὶ τοῖς κατὰ τὴν ᾿Αντιόχειαν καὶ Συρίαν καὶ Κιλικίαν
that the Greek Church still maintains the obligation of the
Apostolic decree concerning abstinence from blood.
The Apostles thought it expedient to require from the Gen-
tile Christians an abstinence from these things; for divers
reasons —
(1) Because the fing oe things offered to idols (known to
be such) was almost unavoidably connected with the worship of
idols. See 1 Cor. viii. 10.
(2) Because the eating of things strangled, and blood, would
have revolted the Jewish Christians from intercourse with them,
and so have been a hindrance to Church-Unity.
(3) Because the Apostles desired to show the Jewish Con-
verts that they had a tender regard for their scruples, especially
when grounded on Ante-Levitical Law and Usage; and ¢here-
Sore the Jewish Christians would be more disposed in return to
comply with the Apostles in not enforcing on the Gentile
Christians the Rite of circumcision and the other ceremonies of the
Levitical Law.
On these points, see Augustin. (c. Faust. xxxii. 13), and
Hooker (IV. xi. δ), who says, “The Apostles did not impose
upon the Churches of the Gentiles any part of the Jews’ ordi-
nances with bond of necessary and perpetual observation (as we
all both by doctrine and practice acknowledge), but only in
respect of the conveniency and fitness of the present state of the
Church, as it then stood.”
Again Hooker (Serm. iii. p. 619) says, “A positive law is
that which bindeth them that receive it, in such things as might
before have been either done or not done without offence, but
not after, during the time it standeth in force. Such were those
Church Constitutions concerning strangled and blood. But
there is no person whom, nor time wherein, a law nafural doth
not bind.”
On this important question, involving a discussion of the
fundamental principles of Law, and of the duty and right of
Conscience, see also Bp. Sanderson, Serm. v. ad Pop. iii.
. 160, § 16, and p. 169, “The Apostles in the first Council
olden at Jerusalem, Jaid upon the Churches for a time a restraint
from the eating of blood, and things sacrificed to idols and
strangled.’’
It may be noticed here, that the Apostles would not have
prohibited the Gentile Churches the eating of blood, in this
unqualified manner, if they had believed in a carnal presence of
flesh and blood in the Holy Eucharist. Therefore this Decree
of the First Council of the Christian Church may be rightl:
appealed to, as containing a primitive protest against the Romis!
d of Transubstantiation.
Μωὺῦσῆς γάρ] We will send by letter these decrees to the
Gentile Christians, but it is not necessary to transmit them to
the Jewish Christians, because they have them already in gub-
stance in the Pentateuch, which they hear every Sabbath-day
(Chrys.); or, 88 Cassiodor. expresses it, “sufficere Mosi, quod
ejus nomen in Synagogé omni Sabbato cum veneratione nomina-
tur.” This interpretation is confirmed by the words in v. 23,
τοῖς ἀδελφοῖς τοῖς ἐξ ἐθνῶν. The Decrees do not appear to have
been sent to the Jewish Christians.
This clause may also intimate—that it was necessary to
frame and transmit these Decrees to the Gentile Christians, be-
cause the Law of Moses is always sounding every where, from
ancient times, in the Synagogues; and because the Mosaic Law
has therefore, from its venerable antiquity and wide-spread dif-
fusion, great influence, even in beathen countries; and because
it could not be expected that the Jewish Christians would commu-
nicate, as brethren, with those who set that Law at defiance even
in those things which were anterior to that Law, and belonged
oie to the Patriarchal dispensation, or even to the Natural
wr.
Farther, by this honourable reference to Mosee and the
Law, on the part of the Church at Jerusalem, the Jews and
Jewish Christians would be conciliated, and might reasonably
infer that there was good reason for the non-exaction of Circum-
cision from the Gentiles on their reception into the Church. See
Chrys.
— Knpbocovras—tvaywerxduevos] He is preached by being
read. An apostolic statement of the important truth vindicated
by Hooker (E. P. V. xix.), that public Reading of Holy Scrip-
ture is Preaching.
22. Σίλαν] or Silvanus, a προφήτης (see v. 32), and afterwards
the companion of St. Paul (xv. 40; xvi. 19. 25; xvii. 4), and
associated with him in the preambles of his Epistles. 1 Thess.
i. 1. 2 Thess. i. 1. See also 1 Pet. νυ. 12.
The name is always written Σίλας in the History of the
Acts, where the word occurs thirteen times; and Σιλονανὸς by
St. Paul and St. Peter. On the contractions of proper names, see
Winer, Gr. Gr. § 16, p. 93. Examples in the New Test. are
᾿Απολλὼς for -ώνιος, ᾿Αρτεμᾶς for -ἰδωρος, Nuupas for -d8wpos,
Ζηνᾶς for -d3wpos, ᾿Ἐπαφρᾶς for -όδιτος, Λουκᾶς for Lucanus.
— ἄνδρας ἡγουμένον"] A strong proof (as Alford well ob-
serves) that Silas was not (as some have imagined) the Author
of the Acts of the Apostles.
28. καὶ οἱ---ἀδελφοῇ This is the reading of Elz., supported by
E, G, H, and the great body of Cursive MSS., and the Syriac,
Coptic, and Ethiopic Versions; and is retained by Tisch. and
This being the case, and this passage being one which has
been made the subject of controversial disputation, I have deemed
it best to leave the Text as it stands in the commonly received
edition; and to accompany it with a statement of the evidence
concerning the retention of the καὶ of, so that the reader may
form his own judgment on the matter.
The καὶ is not in D, and the words καὶ of are not found in
A, B, C, nor in the Vulgate and Armenian Versions; nor in
Treneus, iii. 14, nor Origen, c. Cels. p. 396 (see Wetstein and
Mill, proleg. 1350). They have therefore not been admitted by
Lachmann, Bornemann, and Alford. And this reading, whic
omits καὶ oi, seems to be confirmed by infernal evidence, —
(1) ἃ priori, Paul and Barnabas are said to go up “to the
Apostles and Elders at Jerusalem (xv. 2) concerning this ques-
tion.”
(2) The ‘ Apostles and Elders” are said “to have met
together to consider this matter”’ (xv. 6). .
(3) ἃ posteriori, Paul is said to have gone through the
Cities, delivering to them to keep the Decrees determined by
“the Apostles and Elders at Jerusalem”’ (xvi. 4).
This triple mention of Apostles and Elders, without the
addition of any other party, is significant;
It seems to indicate that ‘the Apostles and Elders” consti-
tuted the Council, as far as deliberative voice and definitive sen-
tence were concerned; and therefore the Decree was promulgated
in their names.
And this interpretation is confirmed by the subsequent usage
of the Christian Church in Synods. See Bingham (ii. 19. 11—
13), “It is agreed on all hands by unprejudiced persons, that
liberty to sit and deliberate with Bishops in
Provincial Councils.” See above on ». 6.
And, as Abp. Cranmer says (in Bp. Burnet’s History of the
Reformation, c. i. 353), “ In all the Antient Councils of the Church,
in matters of Faith and Interpretation of Scripture, no man
made definitive subscription but Bishops and Priests, forsomuch
as the declaration of the Word of God appertains unto them.”
See also Hooker, VIII. vi. 8, and VIII. vi. 12, “It cannot in
any reason seem otherwise than most fit, that unto Ecclesiastical
Persons the care of devising Ecclesiastical Laws be committed.”
So Dr. Field writes ; ‘‘ our adversaries (the Romanists) say
that the Protestants affirm that Laymen ought not only to be
present in General Councils, but also to have decisive voices as
well as μοῦ of the Clergy ; and thereupon they charge us with
“It is agreed that Ministers only have decisive voices in
Councils, in sort before expressed.’ So also By. Beveridge
(Coke Canonum vindicatus 1678, p. xx.), “ Laici ad judicium
le doctrina aut disciplina Ecclesiasticd ferendum nunquam ad-
missi sunt.”” And so Dr. Field adds (On the Church, v. c. 49,
p- 646, ed. 1635), “ The persons that με be present are of divers
76
ο Gal. 2. 4.
ver. 1.
Tit. 1.10, 11.
ACTS XV. 24—38.
ἀδελφοῖς τοῖς ἐξ ἐθνῶν, χαίρειν. %°’Emed) ἠκούσαμεν ὅτι τινὲς ἐξ ἡμῶν
ἐξελθόντες ἐτάραξαν ὑμᾶς λόγοις, ἀνασκευάζοντες τὰς ψυχὰς ὑμῶν, λέγοντες
, Ν aA Ν , ct 3 ὃ ιλά θ 5 és ea
περιτέμνεσθαι καὶ τηρεῖν τὸν νόμον, οἷς οὐ διεστειλάμεθα, * ἔδοξεν ἡμῖν γενο-
μώνοις ὁμοθυμαδὸν, ἐκλεξαμένοις ἄνδρας πέμψαι πρὸς ὑμᾶς, σὺν τοῖς ἀγα-
“poh. 13.50. πητοῖς ἡμῶν Βαρνάβᾳ καὶ Παύλῳ, 35 " ἀνθρώποις παραδεδωκόσι τὰς ψυχὰς
Love 3 A eon “ , lo) co ε A > aA le) μη 3 a
αὐτῶν ὑπὲρ τοῦ ὀνόματος τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ: ™ ἀπεστάλκαμεν
οὖν ᾿Ιούδαν καὶ Σίλαν, καὶ αὐτοὺς διὰ λόγου ἀπαγγέλλοντας τὰ αὐτά. 5 "Ἔδοξε
x a I , aA εν» Ne a δὲ λέ Fy (6. θ ean Ba,
γὰρ τῷ Πνεύματι τῷ ἁγίῳ καὶ ἡμῖν μηδὲν πλέον ἐπιτίθεσθαι ὑμῖν βάρος,
A »,
aver. 20 πλὴν τῶν ἐπάναγκες τούτων, 39 " ἀπέχεσθαι εἰδωλοθύτων, Kai αἵματος, Kat
& 21. 25 πνικτοῦ, καὶ πορνείας: ἐξ ὧν διατηροῦντες ἑαυτοὺς, εὖ πράξετε. ἔῤῥωσθε.
80 Οἱ μὲν οὖν ἀπολυθέντες ἦλθον εἰς ᾿Αντιόχειαν' καὶ συναγαγόντες τὸ πλῆθος
ἐπέδωκαν τὴν ἐπιστολήν. 81 ᾿Αναγνόντες δὲ, ἐχάρησαν ἐπὶ τῇ παρακλήσει.
82 ᾿Ιορύδας τε καὶ Σίλας, καὶ αὐτοὶ προφῆται ὄντες, διὰ λόγου πολλοῦ παρεκά-
τον, 9... λεσαν τοὺς ἀδελφοὺς καὶ ᾿ ἐπεστήριξαν. ™ Ποιήσαντες δὲ χρόνον, " ἀπελύ-
2. ϑθ μη: σαν per εἰρήνης ἀπὸ τῶν ἀδελφῶν πρὸς τοὺς ἀποστείλαντας αὐτούς"
μ' ’ὔ ud Ν 9
Les A , 3
% Παῦλος δὲ καὶ Βαρνάβας διέτριβον ἐν ᾿Αντιοχείᾳ, διδάσκοντες καὶ εὐαγγελι-
ζόμενοι, μετὰ καὶ ἑτέρων πολλῶν, τὸν λόγον τοῦ Κυρίου.
86 δ ’ € + Le) Ν , 3 ’ Ν
; mere δέ τινας ἡμέρας ἐἶπε Παῦλος πρὸς Βαρνάβαν, Ἐπιστρέψαντες δὴ
teh. 18.4, δα, ἐπισκεψώμεθα τοὺς ἀδελφοὺς ᾿ κατὰ πᾶσαν πόλιν, ἐν αἷς κατηγγείλαμεν τὸν
u Col. 4. 10. μι se
ch: 12:12,35. λόγον τοῦ Κυρίου, πῶς ἔχουσι. 1 " Βαρνάβας δὲ ἐβούλετο συμπαραλαβεῖν τὸν
Prem, ΠῚ ᾿Ιωάννην τὸν καλούμενον Μάρκον: ὅ8. " Παῦλος δὲ ἠξίου τὸν ἀποστάντα ἀπ᾽
veh, 18. 18.
sorts; for some there are with authority to teach, define, pre-
scribe, and to direct. Others are there to hear, set forward, and
consent unto that which is there done. In the former sort, none
but only Ministers of the Word and Sacraments are present in
Councils, and they only have deciding and defining voices; but
in the latter sort, Laymen also may be present; whereupon we
shall find that Bishops and Presbyters subscribe in this sort;
‘Ego, N. definiens subscripsi;’ but the Emperor, or any other
Lay person, ‘ Ego, N. consentiens subscripsi.’ ’’
And this has been the practice from time immemorial in
England. See Bp. Kennett’s Eccles. Synods, ed. London, 1701,
Part i. p. 249, where he says, “ By collating the history of all our
Saxon Councils, it is easy to discover that if the subject of any
laws was for the outward peace and temporal government of the
Church, such laws were properly ordained by the King and his
great Council of Clergy and Laity intermixed, as our Acta of
Parliament are still made. But if there was any doctrine to be
tried, or any exercise of pure discipline to be reformed, then the
Clergy of the great Council departed into a separate Synod; and
there being the same men in a different and sole capacity, they
acted as proper Judges within the power of the keys. Only when
they had thus provided for the state of Religion, they brought
their Canons from the Synod back again to the Council, to be
ratified by the King with advice of his great men; and so wisely
made the Constitutions of the Church to be Laws of the Realm.
I cannot imagine that the Saxon National Assemblies were any
more mixed Councils than our English Parliaments are. Theirs
had authority not only in Civil matters, but in all external Church
affairs; so have ours. Yet theirs did not meddle with Doctrines
or Spiritual Discipline, nor will ours; for all the wise suggestions
that are made to them.
“The Norman’s Revolution made indeed no change in this
respect. The Conqueror in his great Councils had his spiritual
and his temporal Barons; and they jointly advised him upon all
the exigencies of preserving the peace, and advancing the interest
of Church and State. But when matters arose that were purely
spiritual, then the King allowed a Legate or an Arch Bishop to
meet the other Prelates in a distinct Synod, and there to act as
the Church Representalive.”
These are the principles which regulate the proceedings of
the Church of England in her Convocations, where Bishops and
Presbyters sit and deliberate as Brethren; but no Canon framed
by them has force of law in the Courts of the Realm, unless it is
received and ratified by the Crown.
— ἀδελφοῖς trois] The inculcation of the word ἀδελφοί in the |
αὐτῶν ἀπὸ Παμφυλίας καὶ μὴ συνελθόντα αὐτοῖς eis τὸ ἔργον μὴ συμπαρα-
in this Chapter generally (where it occurs no less than eleven
times), was probably designed to show, that, in order to settle
Church Controversies, Bishops, and Presbyters, and People,
should ever remember that, although there are divers degrees and
orders in the Church,+-yet all its members are Brethren. Cp.
Matt. xxiii. 8. John xx. 17. Acts vii. 26.
— xalpev] Used in the N. T. only by St. James, i. 1;
perhaps a sign that be had the principal part in framing the
decree.
25, 26. civ τοῖς ἀγαπητοῖς ἡμῶν Βαρνάβᾳ καὶ Παύλῳ---ἀνθρώ-
ποις --- Ἰησοῦ Χριστοῦ] A remarkable testimony. The first
Christians were not wont to praise one another in public. But
here such an attestation, especially to St. Paul, was seasonable
and appropriate. It was a reply to the charges of the Judaizers
against him. It was a public declaration on the part of the other
Apostles, that St. Paul’s claims to divine revelations, and to an
apostolic mission, were true; and that there was no difference of
opinion, or disparity in dignity, between him and the Twelve who
had “seen the Lord” on earth. Such a declaration was called
for. See ix. 26. ᾿
28. ἔδοξε τῷ Mvedpari τῷ ἁγίῳ καὶ ἡμῖν] i. 6. to us inspired by
the Holy Ghost, to us His ministers and organs for declaring the
truth,—a mode of expression not uncommon in the Old Testa-
ment, where we read, ‘The people believed the Lord and His ser-
vant Bfoses,”” Exod. xiv. 31. “The sword of the Lerd and of
Gideon,’ Judges vii. 18.20. ‘‘ The people feared the Lord and
Samuel,” 1 Sam. xii. 18. (Severus.)
There is also another reason for the addition of the word
us. We,—though Jews by birth and education, and of the Cir-
cumcision,—twe declare that the Gentiles are not to be circum-
cised. (Chrys.) : ;
The prayer used by the English Convocation may be cited
here: ‘“ Concede ut Spiritus Tuus, Qui Concilio olim Apostolico,
huic nostro etiam nunc insideat.’”” But it cannot be held with
Bellarmine (de Concil. ii. c. 2) that Councils of the Church now
are entitled to adopt the words of the text in the framing of
Canons. See Hooker, VIII. vi. 7. Abp. Laud against Fisher,
§ 33. Hammond, i. p. 558.
88. ἀποστείλαντας αὐτού:] So A, B, C, D.—Elz. ἀποστό-
λους. After these words Elz. adda ἔδοξε δὲ τῷ Σίλᾳ ἐπιμεῖναι
αὐτοῦ, which are not in A, Β, E, 6, Η.
87. ἐβούλετο] So A, B, Ὁ, E.— Elz. ἐβονλεύετο. ᾿
38. ἠξίου μή] Stronger than οὐκ ἠξίου. He thought it right
not to take him.
— τοῦτον] Emphatic, and therefore reserved for the end of
Preamble of this Decree, of the first Council of the Church, and | the sentence.
ACTS XV. 39—41. XVI. 1—3.
89 ῬΕγένετο οὖν παροξυσμὸς, ὥστε ἀποχωρισθῆναι αὐτοὺς
λαβεῖν τοῦτον.
77
ἀπ᾿ ἀλλήλων, τόν τε Βαρνάβαν παραλαβόντα τὸν Μάρκον ἐκπλεῦσαι εἰς
Κύπρον. * Παῦλος δὲ ἐπιλεξάμενος Σίλαν ἐξῆλθε, παραδοθεὶς τῇ χάριτι τοῦ
Kupiov ὑπὸ τῶν ἀδελφῶν. *! διήρχετο δὲ τὴν Συρίαν καὶ Κιλικίαν, ἐπιστηρίζων
\ 3 ’
τὰς ἐκκλησίας.
XVI. 1" Κατήντησε δὲ εἰς Δέρβην καὶ Λύστραν' καὶ ἰδοὺ μαθητής τις ἦν
ἐκεῖ, ὀνόματι Τιμόθεος, υἱὸς γυναικὸς ᾿Ιουδαίας πιστῆς, πατρὸς δὲ Ἕλληνος"
ach. 14. 6.
Rom. 16. 21.
Phil. 2. 19.
1 Tin. 1, 2.
3 ὃς ἐμαρτυρεῖτο ὑπὸ τῶν ἐν Δύστροις καὶ ᾿Ικονίῳ ἀδελφῶν. ὃ Τοῦτον ἠθέλησεν
6 Παῦλος σὺν αὐτῷ ἐξελθεῖν, καὶ λαβὼν περιέτεμεν αὐτὸν, διὰ τοὺς ᾿Ιουδαίους
τοὺς ὄντας ἐν τοῖς τόποις ἐκείνοις" ἤδεισαν γὰρ ἅπαντες τὸν πατέρα αὐτοῦ
89. παροξνσμό:] παροξυσμός, οὐκ ἐχθρά (CEcum.),—i. 6. it
was only a transitory ebullition of a natural infirmity of temper; |
** exacerbatio, non odium.”
On some circumstances which had probably led to this dif-
ference, see above on xiii. 12, and compare Gal. ii. 1—11, for the
preparatory history.
It appears that (as is often the case) one difference led to
another ;
(1) St. Paul had recently resisted St. Peter at Antioch, and
had “ rebuked him to the face, because he was to be blamed.”
As Bede says (on Acts xv.): ‘ His diebus impletum est quod
Apostolus Paulus ait, ‘Cum venisset Cephas Antiochiam in faciem
εἰ restiti.’’’ (Gal. ii. 11.)
(2) St. Paul had opposed St. Barnabas, who had then been
led away by St. Peter’s example. (Gal. ii. 13.)
(3) That difference was soon followed by another (viz.) with
reference to St. Mark, who was ἀνεψιὸς to Barnabas.
On the narrative of this παροξυσμὸς it may be observed,
_ (1) That in St. Luke we have a faithful annalist, who when
writing the history of the Apostles does not disguise their frail-
ties, nor those of a brother Evangelist.
__ (2) That a religion is true, which is not damaged by a strife
of its chief teachers, but, under God’s Providence, is more widely
disseminated in consequence of a difference, which, if that religion
had been of human origin, would have been very baneful to it.
_ (δ) That the Apostles, and other first Preachers of Chris-
tianity, were not exempt from human infirmities; and thus the
excellency of the power of the Gospel, in the wonderful moral,
socisl, and religious change which it has wrought on the world, is
seen more clearly to be of God. (2 Cor. iv. 7.)
@ That the Inspiration of the Apostles and Evangelists, in
what ey wrote for the instruction of the Church, and in what
was received by the Spirit of Christ in the Church, as Canonical
Scripture, is displayed more clearly by the fact, that in what they
did, they were not always exempt from human frailty, nor were
supposed to be so by the Church, which received their writings as
divine. See above, Preface to the Gospels, p. xix.
They had their treasure in earthen vessels. (2 Cor. iv. 7.)
“The strength of God was made perfect in their weakness.”
(2 Cor. xii. 9.) ‘ Paulus severior,”” says Jerome, “ Barnabas
clementior ; uterque in suo sensu abundat; et tamen dissentio
habet aliquid humane fragilitatis.”” Adv. Pelag. lib. ii. p. 522.
; Paul may _bave erred in his strife with Barnabas, as he did
err in his pleading before Ananias (Acts xxiii. 3); and both these
incidents are recorded by the Holy Spirit writing by St. Luke.
But there is no error in what was delivered by the Holy Ghost,
through the agency of St. Paul, to the Church, as Canonical Scrip-
ture, and has been received by the Body of Christ, the Church
Universal, as such. ‘
᾿ς (5) That we are not to be scandalized or falter in the faith,
if Christian Teachers differ among themselves. There is but One
Teacher Whose Charity never failed or was disturbed—Christ.
“* Soli Dei Filio servabatur sine delicto permanere.”” (Tertullian,
de Prescr. 3.) Peter was rebuked by Paul (Gal. ii. 11); Paul
and Barnabas strove. And if even Apostles sometimes differed,
why need we be perplexed by occasional dissensions between
other holy men, such as 8. Cyprian and 3. Cornelius, 8. Cyril
and Theodoret, 8. Jerome and §. Augastine, 3. Chrysostom and
Epiphanius? Rather let the sight of such differences stimulate
the faith and hope of Christians. Let it induce them to raise
their eyes from the Church militant on earth to the Church glori-
fied in heaven, and from the transitory Strifes of Time to the
never-ending peace of Eternit
and Barnaby, afterwards
6) That the strife of 5,
healed, and that St. Mark ye and esteem
μι
ered ty
f St. Paul. We find Marp"¥ “Sr, Paul, °,t Jo
o @ find Mary Ὁ Ste ν Mia yg actdremed the |
| Colossians (iv. 10; cp. Philemon 24), to whom he had written
concerning him, and to whom he commends him. And perhaps
there is something significant in the terms by which he there de-
! scribes him, ‘‘ Mark, kinsman to Barnabas ;’’ as if to intimate
that Barnabas had acted a kinsman’s part in his tenderness to his
relative ; and to show his love for Barnabas as well as Mark. And
at last St. Paul, who once would not take Mark with him because
“be had departed from them, and did not go with them to the
work,”’ afterwards sené for him to Rome, and desired Timothy to
take, and bring him, “ for he is profitable to me for the ministry.”’
(2 Tim, iv. 11.)
(7) As to the parts taken respectively in this παροξυσμὸς by
St. Paul and St. Barnabas, we may adopt the words of Tertul-
lian: “ Viderint ii, qui de Apostolis judicant; mihi non tam
bené est, imo non tam malé est, ut A los committam.”” (De
Prescr. 24.) Or, as Chrys. says, τοὺς ἁγίους ὑβρίζω; μὴ γένοιτο.
Ὁ Παῦλος ἐζήτει τὸ δίκαιον, ὁ BapydBas τὸ φιλάνθγμωπον : and he
well adds, πάνυ ὠφέλει τὸν Μάρκον ἡ μάχη αὕτη, τὸ μὲν Παύλον
φοβερὸν ἐπέστρεφεν αὐτὸν, τοῦ δὲ BapydBa χρηστὸν ἐποίει
μηκέτι ἀπολειφθῆναι" μάχονται μὲν, πρὸς ty δὲ τέλος ἀπαντᾷ τὸ
κέρδος. It pleased the God of Justice and Mercy to bless the
efforts of both Paul and Barnabas. And now that all the
παροξυσμὸς of human passion has passed away for ever, all the
fruits of justice and of love, of repentance and of zeal, of honesty
and of truth, remain, and will never fail. The two brother Apos-
tles, Paul and Barnabas, and the two Evangelists, St. Mark and
St. Luke, are united in the joys of Paradise—never to be severed
more.
So may all differences in the Church cease !
— Βαρνάβαν] The last notice of Barnabas in the Acts. The
historian takes leave of him, as he first mentions him (iv. 36), in
connexion with his native country, Σ
40. Σίλαν ‘Pro Barnaba; et mox Timotheum pro Marco.”
Bengel.
( Ts the Great Head of the Church overrules even the strifes
of Christians, and makes them conducive to the spread of Chris-
tianity, and to the good of His faithful people.
Another source of comfort and of hope in times of division.
Cu. XVI. 1. καὶ Wot] “And lo!” introducing the mention
of a gift from heaven to Paul, in the place of what he had lost.
See on xv. 40.
— ἐκεῖ] at Lystra. Some have inferred from Acts xx. 4, that
Timothy was of Derbe: but the present text appears to state
that his domicile was at Lystra. And St. Paul connects Timothy
with Lystra and Jconium (not mentioning Derbe) in 2 Tim.
iii, 11. And here Timothy’s father is said to have had a good
testimony from those Κρ Lystra and Iconium: Lystra in both
- γυναικὸς ἢπουδαία:] Eunice. 2 Tim. i. 5.
8. περιέτεμεν αὐτόν] not from any supposition of the necessily
of Circumcision, at this time, but because nothing profits without
Charity; and because all things are to be done for edification,
and no offence to be given to any. Therefore he circumcised
Timothy. But Titus, being a Greek, was not compelled to be
circumcised (Gal. ii. 3).
By circumcising Timothy St. Paul showed that he did not
condemn those who still continued to observe the Levitical Law.
(Cp. 1 Cor. ix. 20.) By not circumcising Titus he showed that
he would not enforce that Law, and would communicate with
those who ju it to be abrogated, and did not observe it. In
the former case he proved his charity; in the latter, his courage;
by both together he evinced bis clear-sighted appreciation of the
ial and preparatory character of the Law, which was now dead,
but not yet deadly; and of the ever-living permanence and life-
giving universality of the Gospel. See on Gal. ii. 3—15, 1 Cor.
ix. 20.
78
ACTS XVI. 4—9.
beh. 18.28, 29. ὅτι Ἕλλην ὑπῆρχεν. 4>‘As δὲ διεπορεύοντο τὰς πόλεις, παρεδίδοσαν αὐτοῖς
φυλάσσειν τὰ δόγματα τὰ κεκριμένα ὑπὸ τῶν ἀποστόλων καὶ πρεσβυτέρων
τῶν ἐν ἱἹἹεροσολύμοις. ὅ Αἱ μὲν οὖν ἐκκλησίαι ἐστερεοῦντο τῇ πίστει, καὶ
ἐπερίσσευον τῷ ἀριθμῷ καθ᾽ ἡμέραν. .
8 Διῆλθον δὲ τὴν Φρυγίαν καὶ τὴν Γαλατικὴν χώραν, κωλυθέντες ὑπὸ τοῦ
ἁγίον Πνεύματος λαλῆσαι τὸν λόγον ἐν τῇ ᾿Ασίᾳ, ἴ ἐλθόντες δὲ κατὰ τὴν
’ 3 ’ 3 ’ , Ν > ν > ‘ “ aA
Μυσίαν ἐπείραζον εἰς Βιθυνίαν πορεύεσθαι: καὶ οὐκ εἴασεν αὐτοὺς τὸ Πνεῦμα
᾿Ιησοῦ.
6. διῆλθον -- Γαλατικὴν χώραν) The sense is—They traversed
Phrygia and the region of Galatia, having been forbidden by the
Holy Spirit to preach the word in Asia (i. 6. Lydia, ia,
and especially the region near Ephesus), and having come toward
Mysia, they were attempting to go into Bithynia, but the Spirit of
Jesus permitted them not: and having passed along Mysia, they
arrived at Troas. Cp. Baumgarten, ii. 103, 4. .
On the Gaulish origin of the population of Galatia, and on
other local circumstances of that region, see Introduction to the
Epistle to the Galatians, and Howson, i. p. 284.
St. Paul’s purpose, it appears, was to travel westward from
Lystra to Ephesus—the great maritime capital of Ionia—but he
was not permitted by the Holy Spirit to do so; and he traversed
Phrygia and Galatia.
At this time it would seem he planted the Churches of
Galatia which are mentioned as in existence, and as confirmed
afterwards by him, in ch. xviii. 23.
But St. Luke says nothing of their foundation. And why?
Perhaps because the reader of Scripture could receive ample in-
formation concerning them from the Epistle of St. Paul to the
Galatians.
And here it may be remarked generally, that, as with regard
to the Evangelical History, the Holy Spirit says nothing in one
1] concerning the existence of any of the other three, and
yet each Gospel is adjusted to the others and to the whole Evan-
gelical Canon; so in the Acts of the Apostles there is no mention
of any of St. Paul’s Epistles, or even of the fact that he wrote a
single epistle; and yet in dictating the Acts by the agency of
St. Luke, the Holy Spirit appears to have His Divine Eye on
what had been already given, or would be hereafter given, by
Himself to the World, in those Epistles, by the hand of St. Paul.
Here is the ground of the argument handled by Dr. Paley
in his “ Hore Pauline.’”” The Acts and the Epistles are from One
Spirit. No wonder that there is a beautiful harmony among them,
more deeply felt because not the result of effort and art, but of
oneness of origin from the Spirit of Truth.
Besides, this silence of the Historian of the Acts concerning
a very See part of St. Paul’s missionary labours, may serve
to remind the Christian reader, especially the Pastor, Teacher,
and Missionary, that a record of their works on earth, even
though it were in Scripture itself, is not to be too much desired,
and never to be made the end of their efforts; but in this they
are to rejoice, that “their names, though unknown on earth, are
written in heaven.” (Luke x. 20.)
This leads to the inquiry—
Why did the Holy Spirit forbid St. Paul to preach the word
in Asia, and to go into Bithynia 7
Perhaps He would thus show that what men consider most
illustrious and attractive is of less account in His sight. He drew
Paul away from lonia and Ephesus, the wealthiest and most
brilliant region of Asia Minor, in order that he might preach to
the servile and semibarbarous tribes of Phrygia and Galatia.
Our Lord chose Galilee of the Gentiles for the scene of His
earlier ministry. St. Philip was sent from the populous Samaria
to the desert road ‘that leadeth to Gaza” (Acts viii. 26). And
St. Paul is prevented by the Spirit from preaching in Asia, and
under the guidance of the same Spirit, he goea and evangelizes
The Missionaries of the Gospel in all ages need to be re-
minded, that poor Pagan vi (see Mark i. 38) and savage
tribes are to be converted and sanctified by Christianity, as well
as polite cities and cultivated regions; and they whose solitary
lot is cast in wild and uncivilized countries will find comfort in
the reflection, that Galilee was siete by Christ to Judea, and
that St. Paul was sent by the Holy Spirit from Ionia to Phrygia
and Galatia.
6, 7. κωλυθέντες---οὐκ εἴασεν) These two instances of the
i 8° Παρελθόντες δὲ τὴν Μυσίαν κατέβησαν εἰς Τρωάδα: 9 καὶ ὅραμα διὰ
restraining power of the Holy Ghost, exerted to deter men from
what seems abstractedly most desirable, are also proofs that if
men labour aright for God, like St. Paul, they may thank Him for
what they are not allowed to do, as well as for what they are
enabled to do. They need His preventive as well as His assisting
grace; they require a χαλινὸς for their unruly passions, as well
as a κέντρον for their sluggish will.
This may also suggest a reason, why the Gospel was
not published sooner, and why it has not been universally dif-
JSused. God sees what use men will make of His gifts, and He
acts accordingly. See on x. 5.
The Holy Spirit did not now permit them to speak the Word
in Asia ; but soon afterwards enabled them to do so with great
success, so that ‘ali in Asia heard the Word, both Jews and
Greeks ’’ (xix. 10).
Here also is evidence of the Inspiration of the Apostles and
Evangelists. They proved that they had the Spirit, by what they
did. St. Luke here affirms that they were guided by the Spirit
also in what they did not do. What good man could venture to
say this, except he were authorized by the Spirit to do so?
May we not also say that here is an illustration of what may
at first perhaps be perplexing in Holy Scripture? Many things
are not mentioned there, which, if Scripture had been a human
work, would not have been omitted. For example, in the Acts,
many leading incidents in the history of St. Paul and the other
Apostles are over. Doubtless the Holy Spirit had good
reasons for withholding these things. Doubtless the Evangelists
were sometimes restrained by the Holy Spirit from writing, as
ae Apostles were from preaching. There is Inspiration in His
lence.
See the Preface to this volume for further remarks on this
subject.
1. κατὰ τὴν Μυσίαν] ‘toward Mysia.’ This use of xara =
versus, is seen in Acts ii. 10, τῆς Λιβύης τῆς κατὰ Κυρήνην : and
see on xxvii. 12, λιμένα βλέποντα κατὰ Alfa. Cp. Winer, § 49,
p. 367.
— ἐπείρα(ο») they were essaying.
— τὸ Πνεῦμα Ἰησοῦ] Elz. not Ἰησοῦ, but it is found in
the best MSS., A, B, C, D, E, and in numerous Versions, and is
received by Griesb., Scholz, Lachmann, Tischendorf, Borne-
mann, and Alford.
This reading deserves to be noted, as confirmatory of the
doctrine of the procession of the Holy Spirit from the Son, as
well as from the Father.
8. Τρωάδα] Alexandria Troas, now a “ Colonia Juris Italici,’’
and an “‘urbs libera.”” (See Howson, ch. viii. and xx.)
The Troad and Philippi (v. 12); two names associated with
battle, and connecting the wars of the heroic age, and of the
Homeric Deities, with those of the close of Greek History, and
the conflicts of the Roman Empire.
But now they become the scenes of the victories of the
Gospel of Peace,—a prelude to the moral change to be wrought
by it in the World.
Observe St. Luke’s modesty. He does not say that he
joined St. Paul at Troas. He glides as it were imperceptibly into
the Apostolic company ; and we only know that he was ἃ sharer
in its perils and labours, by the adoption henceforth of the pro-
noun we. See below, xx. 5.
As Irenaeus remarked (iii. 14) in the second century, ‘ That
Luke was an attendant on Paul, and his fellow-labourer in the
Gospel, he himself makes manifest, not in a spirit of boasting, but
constrained by the truth itself ;’’ and then Jreneus quotes this
verse of the Acts. St. Luke thus intimates that he was an αὐτ-
érrns of what he relates. And his testimony is stronger because
he relates nothing specially of himself. He also notices when he
is not present. See v. 40.
9. ὅραμα---ἀνὴρ Μακεδών] See below, v. 12. It would seem
(as Chrys. observes, p. 804) that God proportions His revelations
ACTS XVI. 10---18. 79
νυκτὸς ὥφθη τῷ Παύλῳ' “ ἀνὴρ Μακεδών τις ἦν ἑστὼς, παρακαλῶν αὐτὸν καὶ den. 10.29.
λέγων, Διαβὰς εἰς Μακεδονίαν βοήθησον ἡμῖν.
"As δὲ τὸ ὅραμα εἶδεν,
εὐθέως ἐζητήσαμεν ἐξελθεῖν εἰς τὴν Μακεδονίαν, συμβιβάζοντες ὅτι προσκέ.
κληται ἡμᾶς ὁ Κύριος εὐαγγελίσασθαι αὐτούς.
1 ᾿Αναχθέντες οὖν ἀπὸ τῆς Τρωάδος εὐθυδρομήσαμεν εἰς Σαμοθράκην, τῇ
τε ἐπιούσῃ εἰς Νεάπολιν, 123 κἀκεῖθεν εἰς Φιλίππους, "ἥτις ἐστὶ πρώτη τῆς « »ο.". 1.
μερίδος τῆς Μακεδονίας πόλις, κολωνία. Ἦμεν δὲ ἐν ταύτῃ τῇ πόλει δια-
τρίβοντες ἡμέρας τινάς" 8 τῇ τε ἡμέρᾳ τῶν σαββάτων ἐξήλθομεν τῆς πύλης
παρὰ ποταμὸν, ‘ob ἐνομίζετο προσευχὴ εἶναι, καὶ καθίσαντες ἐλαλοῦμεν ταῖς τοι. 3.
to the necessities of the case. When strong persuasion is requi-
site He sends an Angel; where less will serve, a man.
10. Maxedovlay] The Roman name for Northern Greece.
“4 Romani postquim Greecos in suam potestatem redegerant, uni-
versam Greciam in duas provincias, Macedoniam et Achaiam
diviserunt, singulas preeside regendas.
“ Ista Macedoniam, que proprié dicitur, cam Mlyrico, Epiro,
Thessalia ; Hec, universam retin m liberam, vel proprié Cre.
ciam dictam, ad quam aded etiam Achaia stricté sic dicta pertinebat,
complectebatur, Pausan.*7. 16, p. 563, καλοῦσι δὲ οὐχ "Ἑλλάδος,
GAA’ ᾿Αχαΐας ἡγεμόνα ol Ῥωμαῖοι, διότι ἐχειρώσαντο Ἕλληνας δι᾽
᾿Αχαιῶν τότε τοῦ Ἑλληνικοῦ προεστηκότων." (Kuin.)
The Roman Province of Achaia corresponded very nearly to
that territory which is now called the Kingdom of Greece.
— cuppiSd(ovres—iuas εὐαγγελίσασθαι) A remarkable ex-
pression, stating a fact of great importance, which almost esca
notice from the writer’s modesty—that St. Luke himself took
part with St. Paul in evangelizing the heathen; and that not
only by writing, but by preaching, he did the work of an Evan-
elist.
4 12. Φιλίππους, ἥτις ἐστὶ πρώτη τῆς μερίδος τῆς Μακεδονίας π..
κολωνία] What do the words πρώτη τῆς μερίδος mean?
(1) Some suppose them to signify the first city on St. Paul’s
route. See Wieseler, p. 38, and Howson, i. 341.
But this is not probable. The first would be Neapolis; and
St. Luke says ἐστι, not ἦν.
(2) Nor can πρώτη πόλις τῆς μερίδος mean “ the chief city of
that region of Macedonia.” See Liv. xlv. 29, who says that
ZEmilius Paulus, s.c. 167, after the subjugation of Perseus and
his kingdom, reduced Macedonia into four parts, and made Am-
phipolis, Thessalonica, Pella, and Pelagonia, the capitals of their
ive districts. Cp. Leake, Northern Greece, iii. 480.
(3) Hence πρώτη is interpreted by some (e.g. Rosenm., Kuin.)
to mean a principal city of that region of Macedonia. The term
πραύτη (primaria) was assigned as a title to cities of Asia; as
muy be seen on coins.
(4) It is said by others (e.g. Meyer) that κολωνία is to be joined
with πόλις, and that St. Luke intends to say that Philippi was
the principal colonial-city of that part or district of Macedonia.
It was planted with Roman Colonists by Octavian, after the vic-
tory of Actium, and admitted to the Jus Italicum. See Dio Cass.
li. p. 445. Plin. Nat. Hist. iv. 11. A somewhat similar expla-
nation had been proposed by Casaubon. See Vaick.
None of these explanations appear satisfactory. They all
rest on the supposition, which is at least doubtful (see Baumg. ii.
115), that τῆς μερίδος is equivalent to ἐκείνης τῆς u., ie. “of
that part of Macedonia.”
(5) The true solution is probably to be found in the Hellenistic
sense of the word μερίς, viz. a frontier or strip of border-land,
that by which it is divided (μερίζεται) from some other adjacent
terri See Ezek. xlv. 7. Here then μερίς, so explained,
would the border-land, by which Macedonia is divided or
parted off from Thrace. And of this μερίς or confinium, Philippi
was the chief City. 11 was colonized by the Romans as a border-
city, to defend the frontier against Thrace. As Col. Leake says
(Northern Greece, iii. 487), ‘From B.c. 146, to the reign of
Augustus, the Romans had the troublesome duty of defending
Macedonia against the people of Illyria and Thrace, and during
that time they established the colonies at Philippi, Pella, Stobi,
and Dium.”
In the New Testament the words τὰ μέρη often occur in this
sense, as equivalent to μεθόρια or confines. Matt. xv. 21; xvi. 13.
Mark viii. 10. And in the Acts (1, 10) we haye τὰ μέρη τῆς
Λιβύης, the confines of Libya, towards Cyrene,
So, in the LXX the word hepls js used for my, an. extremity.
Rath iii. 7. ΠΝ Ρ- μ ἡμὴ
The Vulg. here me a8 is istivs
sono?) . 71 ny
Macedoniee ; which seoms py Ped to the righ, p?
St. Paul had been called to Greece by the man of Macedonia,
and that call had been recognized and obeyed as the command of
the Lord (xvi. 9, 10). He is now in Macedonia ; and as soon as he
has crossed the frontier, he begins his cafeer as a soldier of Christ,
warring against Satan, at Philippi the principal city, on the bor-
der land of Macedonia, and a military colony of Rome.
These particulars concerning Philippi seem to be specified by
St. Luke for various reasons ;
He has now brought us to the first city on Greek ground, in
which the Gospel was preached by St. Paul.
The name Philippi, derived from Philip (Strabo, vii. p. 5),
the ἀνὴρ Μακεδὼν (Demosth. i. p. 43), who subdued Greece,
and the father of Alexander, who overran and conquered a great
part of the known world, and founded the Third Great Monarchy
(Daniel viii. 21), suggests to the reader the contrast between the
subjugation of Nations of this world, of which Philip and Alexander
were the Conquerors, and the triumphs now to be achieved by
Christ in the peaceful march of St. Paul.
The ip Μακεδονίας and κολωνία call sttention to the
triumphs of the Gospel at PAilippi, a principal city of Northern
Greece (allel by the Romans ‘ Macedonia’), and also as repre-
senting in those parts the main element of the Gentile world, by ita
connexion as a military Colony with Rome, the Fourth Monarchy
(Dan. vii. 7. 19), the Mistress of the world at that time.
Hence St. Paul’s acts at Philippi are dwelt on by St. Luke
as a specimen and rehearsal of his preaching in Greece and Italy,
and of the future achievements of the Gospel in the Roman
Empire and in the World.
— κολωνία) a Roman Colony—a miniature of Rome. ‘Co-
lonise Populi Romani quasi effigies parvee simulacraque” (Aud.
Gell. xvi. 13). See preceding note. (
Coins of Philippi of the date of St. Paul’s visit have the in-
scription “Col: (i.e. Colonia) AvG(usta) JuL(ia) Pariip(pensis).”’
See Akermann, p. 45. Kitto, p, 337. Compare Howson, i. 345,
on the rights of Roman Colonies.
18. τὴ So A, B,C, D. Elz. πόλεως.
— ποταμόν] Not the Strymon (as has been supposed by
some) which was some miles distant, but a smaller stream, the
Gangites, or, a8 Herodotus calls it, Angitas; which flows into
the Zygactes, and gives its name to the united streams. See
Leake, iii. p. 225. Howson, i. p. 346.
The name Krenides, or fountains,— formerly borne by Phi-
lippi,—was derived from this stream.
— οὗ ἐνομίζετο προσευχὴ εἶναι) where a meeting for prayer
was wont to be held. See v. 16.
Perhaps there was a Proseucha, or enclosed place for prayer
there. See Epiphanius (Her. lxxx.), who describes the Proseuchee
as places of a semicircular form (θεατροειδεῖς), without roofs, and
outside the cities. Cp. Mede'’s Essay, Book i. Discourse 18, p. 67.
Such προσευχαὶ were commonly near the sea or rivers, as
here, for the sake of the lustrations and ablutions of the Levitical
Law (see Joseph. Ant. xiv. 10. 23. Cp. Juvenal, iii. 11—13).
e difficult words “‘jura, verpe, per Anchialum,” in Mar-
tial, xi. 94, have been explained from this practice. See Valck.
Hence also they afforded a convenient preparation for the
Gospel, as supplying water for baptizing the converts made by
the preaching of the Gospel there.
It seems that at Philippi, a Roman Colony, where the Jews
were hated and despised (see συ. 13), they had no Synagogue
within the walls of the City, and were only authorized to have a
Proseucha, and that outside the city gate. Cp. Ammonius, in
Caten., who says, μὴ οὔσης ἐκεῖ συναγωγῆς διὰ τὸ σπάνιον,
παρὰ τὸν ποταμὸν ἔξω τῆ: πόλεως λάθρα »το.
It was in accordance with St. Paul’s uniformly charitable
spirit toward the Jews, his bitter enemies, that he even went out
of the city to their δα on the Sabbath Day, and preached
there, though he had only a few women to hear him.
Cp. on xvii. 1.
80
συνελθούσαις γυναιξί.
ACTS XVI. 14—16.
“4 Καί τις γυνὴ ὀνόματι Λυδία, πορφυρόπωλις πόλεως
Θυατείρων, σεβομένη τὸν Θεὸν, ἤκονεν' ἧς ὁ Κύριος διήνοιξε τὴν καρδίαν,
g Gen. 19. 3.
ἃ 33. 11.
Judg. 19. 21.
Luke 24. 29. » me 5 ἐξ 3 2
Ἧ60..18.3; εἰσελθόντες εἰς τὸν οἶκόν μον μένετε.
h 1 Sam. 28. 7. 16h
ch. 19. 24.
προσέχειν τοῖς λαλουμένοις ὑπὸ τοῦ Παύλου.
με 2A ΄ , 3 , ὔ AY a ig
οἶκος αὐτῆς, παρεκάλεσε λέγουσα, Ei κεκρίκατέ pe πιστὴν τῷ Κυρίῳ εἶναι,
15 8°As δὲ ἐβαπτίσθη, καὶ ὃ
x , ean
kat παρεβιάσατο ἡμᾶς.
Ἐ. , δὲ ta ea 3 AY AY ιδί AY
γένετο OC, πορενομένων ἡμῶν εἰς THY προσευχὴν, παιδισκὴν τινα
ἔχουσαν πνεῦμα Πύθωνος ἀπαντῆσαι ἡμῖν, ἥτις ἐργασίαν πολλὴν παρεῖχε
14. @varelpwy] in 1,γὰ8. As Alford observes, ‘Though they
had been forbidden to preach the word in Asia (xvi. 6), and
sent by the Spirit to Greece, their first convert in Greece is an
Asiatic.”
— σεβομένη τὸν Θεόν] a Proselyte. See xiii. 50.
— ἤκουεν} was listening.
15. καὶ ὁ οἶκος abrijs] An argument for Baptism of Jnfants.
See xvi. 33; xviii. 8. 1 Cor. i. 16.
“Quis credat (says Bengel) in tot familiis nullum fuisse
infantem, et Judzos circumcidendis, Gentiles lustrandis illis,
assuetos, non etiam obtulisse illos tismo 3"
The Church of England (Art. XXVII.) affirms that “the
Baptism of Infants is most agreeable with the Institution of
Christ.”” And in her Baptismal office she grounds this assertion
on our Lord’s declarations (see on John iii. 3. 5) and on His
gracious invitation (Mark x. 14) to Infants, βρέφη. See on
Luke xviii. 15.
In this she follows the exposition of the Primitive Church,
who, as Origen says (in Epist. ad Rom. lib. v.), “received the
Baptism of Infants from the Apostles.’’ See also the Synodical
Epistle of the Third Council of Carthage under Cyprian, a.p. 253.
Routh, R. 8. iii. p. 74, or in Cyprian’s Epistles lix. or lxiv., |
where the Sixty-six Bishops there assembled say in answer to
Fidus, “‘ As to the case of Infants, who, you allege, ought not to
be baptized within the second or third day after their birth, and
that the law of circumcision should be regarded, which led you to
imagine that none should be baptized before the eighth day after
his birth—this Synod was of a very different opinion. Not one
of us agreed with you, but we resolved unanimously that the
grace of God should be denied to none. For since the Lord says
(Luke ix. 56), ‘The Son of Man came not to destroy men’s
lives, but to save them,’ we must take care, as far as in us lies,
that no soul be lost. All persons, whether adults or infants, are
equally objects of divine grace, as Scripture declares.’’
More has been said by the Editor, on this point, in Letter
viii. on the Church of Rome, and in Occasional Sermons (Serm.
iii. p. 51—66), where objections to the above statements are
considered.
On the allegation of some Expositors here, that the Children
of Heathens could not have been baptized by the Apostles, because
their parents were not holy (cp. 1 Cor. vii. 14), see the answer of
8. Augustine to Boniface, Epist. 98, Vol. ii. p. 394, and Hooker,
TIL. i. 12; V. lxiv. δ.
— xapeBidoaro] She gently constrained us. (See Valck.)
They did not comply at once, lest they should appear to have
come to preach the Gospel for personal convenience or ad-
vantage.
ie εῦμα T1é@wvos}] A, B, C*, D have 16@ava—which may
perhaps be the true reading: a and os (OC) are often confused in
MSS. See Porson, ad Hecub. 788.
A remarkable expression. This damsel was possessed with
an evil Spirit (see v. 18, 19). Why then does not the Evan-
gelist St. Luke call it by the names used in the Gospel, viz.
δαιμόνιον, or πνεῦμα ἀκάθαρτον, but πνεῦμα Πύθωνος, or πνεῦμα
Πύθωνα, ἃ word never occurring in the Gospels?
Probably for the following reasons—
St. Paul was now on new ground—in Greece (see sbove
v. 13). He was in a Greek city, a Roman colony. A new scene
now opens before him; a new era in the History of the Church.
He has not only to war with Jewish prejudice. He has to
encounter Satan in some of his most fiendish forms. He has
now to confront the idolatries and superstitions of the West.
One of the greatest difficulties which the Gospel bad to
contend with there, was in the power exercised over the Greek
and Roman mind by Oracles, Enchantments, Divination, Sooth-
saying, and Sorcery. That Power showed itself in the νυμφόλη-
πτοι, εὐρύκλεις, ἐγγαστρίμυθοι, θεοφόρητοι, φοιβόληπτοι, cerrili, ᾿
larvati, lymphatici, &c. of Heathenism. See Aug. de Civ. Dei,
vii. 6. Eused. Prep. Ev. iv. 5, and other numerous authorities
cited in Biscoe, p. 283—5.
Here St. Paul meets that Power face to face in the streets of
Philippi. How was it to be described? By the word Python.
This word would sound a note clear and strong on the Greek and
Roman ear. Πυθὼν, Πύθιος, Πυθία, Πυθώνισσα, Pytho, Pythius,
Pythia, Pythonissa. How much was contained in those words!
ΠΎΘΩΝ was the prophetic Serpent at Delphi—the ὀμφαλὸς
τῆς γῆς, the centre and focus of Gentile Divination. (See
Cailim. H. ad Apoll. 100. Ovid, Met. i. 438. <Aypollodor. i.
p. 44, Heyne. Hygin. fab. 140. Plutarch, de Orac. Defect. ii.
p. 417, and others, cited by Kuin., and concerning the Pythia
herself, see Virgil, Ain. vi. 46.)
The Python or Serpent gave his name and place to the pro-
phetic Deity of the Gentile world; the successor of the Serpent at
Delphi was the Pythian Phoebus or Apollo.
And from him all who claimed the powers of divination
received their title, and were called Pythons. Hence Hesychius,
Πύθων' δαιμόνιον μαντικόν. Alberti Glossar. Gr. p. 75, Πύθωνος"
δαιμονίου μαντικοῦ, οὕτω λεγομένον. “ Translatum est hoc nomen
ad homines ipsos, qui dei cujusdam afflatu fulura predicere
posse credebantur, nominatim ita dicti sunt ἐγγαστρίμυθοι,
Plutarch. de oraculorum defectu p. 414, τοὺς ἐγγαστριμύθους
Εὐρυκλέας πάλαι, νυνὶ Πύθωνας προσαγορευόμενοι, ventriloguos
Eurycleas (ab Eurycle inventore hujus divinationis) olim, nunc
Pythonas vocant. Hesychius : Πύθων, ὁ ἐγγαστρίμυθος ἣ ἐγγασ-
τρίμαντις. Id. Εὐρυκλῆς, ὅ ἐγγαστρίμυθος, ἦν δ γένος μαντέων,
οὖς ὁμωνύμως Εὐρυκλεῖς ἔλεγον. Suidas: ἐγγαστρίμνθος, éyyac-
τρίμαντις, ὃν νῦν τινες Πύθωνα, Σοφοκλῆς δὲ στερνόμαντιν,
Πλάτων ὁ φιλόσοφος, Εὑρυκλέα ἀπὸ Εὐρυκλέους, τοιούτου μάν-
τεως." (Kuin.)
Therefore this damsel at Philippi, with her Pythonistic
possession, was, according to her degree, a representative of the
Pythia who sat on the tripod at Delphi, and who delivered the
responses in the name of the Pythian Apollo, the successor of the
Serpent, and brought much gain and renown to her κύριοι, or
masters, at that place, and deceived the world by her sorceries.
Hence St. Luke calls this Spirit at Philippi, Python. And thus
the Holy Spirit by St. Luke’s mouth taught certain solemn
truths to the Gentile world. He warned them that the Spirit
with which they dealt so fondly and familiarly in their Oracles
and Witchcrafts was an unclean Spirit. It is denounced and
ejected as such by St. Paul. The Python, which they them-
selves said was a serpent, was indeed a minister of ‘‘the old
Serpent"’ (2 Cor. xi. 3. Rev. xii. 9; xx. 2), an agent of Satan ;
and in dealing with him, in these Oracles, they ‘ worshipped
Devils instead of God’? (1 Cor. x. 20). As Chrys. says here,
δρᾷς 8 τι ᾿Απόλλων δαίμων ἐστίν. Indeed it may be added
that Apollo, and all his diviners, were ministers of Apollyon him-
self (Rev. ix. 11).
In these Oracles and Divinations of the Gentile world there
were many frauds and cheats. But counterfeits prove the reality ;
and the phenomena of Witchcraft in the heathen world are too
numerous to be explained away. As Dr. Barrow says (Serm. ix.
vol. iv. p. 213), “ Concerning power of Enchantments implying
the co-operation of Invisible Powers, all sorts of intercourse snd
confederacy, formal or virtual, with bad Spirits, he that shall
affirm them to be mere fiction and delusion, must with exceeding
immodesty and rudeness charge the world with vanity,” &c. See
also Cicero, de Div. i. 5, and 82—88. Van Dale, de Orac., and
others, cited by Biscoe, p. 299. ἢ
(1) It is worthy of remark, that the Hebrew word which
describes a “familiar spirit” is 218 (ObA). This is used in the
Old Testament, in Lev. xx. 6,27. Deut xviii. 11. Isa. xxix. 3.
And it is also employed 1 Sam. xxviii. 7, 8, to describe the Spirit
with whom the Witch of Endor bad commerce, who is called by the
LXX an ἐγγαστρίμυθος. May it not be, that this word ObA has
some connexion with the Greek ὄφις, or serpent,—the word used
by St. Paul and St. John to describe the Old Serpent, the Devil ?
(2 Cor. xi. 3. Rev. xii. 9; xx. 2.) This conjecture may be con-
firmed by the following consideration ; :
(2) It is allowed that the Greek and Latin words πύθιος,
πυθώνισσα, πυνθάνομαι, wevorhpios, are traceable to πύθων or
Python, the Prophetic Serpent of the Great Gentile Oracle.
(Strabo, ix. p. 422. Macrod. Sat. i. 17.)
May not that word Python be carried up higher to the
ACTS XVI. 17—23.
81
τοῖς κυρίοις αὐτῆς μαντευομένη. 1 Αὕτη κατακολουθήσασα τῷ Παύλῳ καὶ
en ἂν λέ i e e Ὅν» θ 8 or A lel nm e co 3. "
ἡμῖν ἔκραζε λέγουσα, ' Οὗτοι οἱ ἄνθρωποι δοῦλοι τοῦ Θεοῦ τοῦ ὑψίστου εἰσὶν, | Gen. 14. 18.-,
ch. Ὁ
ν » eA ega 4
οἵτινες καταγγέλλουσιν ἡμῖν ὁδὸν σωτηρίας.
18 k a 3 ΄ tam) Ne Heb. 10. 20.
Τοῦτο δὲ ἐποίει ἐπὶ πολλὰς ape
ἡμέρας. Διαπονηθεὶς δὲ ὁ Παῦλος, καὶ ἐπιστρέψας τῷ πνεύματι εἶπε, Παραγ-
γέλλω σοι ἐν τῷ ὀνόματι ᾿Ιησοῦ Χριστοῦ ἐξελθεῖν am αὐτῆς: καὶ ἐξῆλθεν
αὐτῇ τῇ ὥρᾳ. 19. ᾿Ιδόντες δὲ οἱ κύριοι αὐτῆς
ὅτι ἐξῆλθεν ἡ ἐλπὶς τῆς ἐργασίας 1: (οι. 6.5.
αὐτῶν, ἐπιλαβόμενοι τὸν Παῦλον καὶ τὸν Σίλαν εἵλκυσαν εἰς τὴν ἀγορὰν ἐπὶ
τοὺς ἄρχοντας" as
‘ , 2 AN ων ων © m 1 Kings 18. 17.
Kal προσαγαγόντες αὐτοὺς τοῖς στρατηγοῖς, εἶπον, Οὗτοι 1 Kine
ε ν θ > , e aA ‘ ὅλ, 3 5 a ε , 421] Ν
οἱ ἄνθρωποι ἐκταράσσουσιν ἡμῶν τὴν πόλιν, ᾿Ιουδαῖοι ὑπάρχοντες: 7 καὶ
καταγγέλλουσιν ἔθη, ἃ οὐκ ἔξεστιν ἡμῖν παραδέχεσθαι οὐδὲ ποιεῖν, Ρωμαίοις
= Ba LY ΄ εν 3 323. κα Ne \ 2e¢7
ἦσι. ὁ ὅ λι και n 2Cor. 11.
οὖσι Καὶ συνεπέστη ὁ ὄχλος Kar αὐτῶν, καὶ ol στρατηγοὶ περιῤῥήξαντες 1 Thess. 2.
25.
2.
αὐτῶν τὰ ἱμάτια ἐκέλευον paBdilew 33 πολλάς τε ἐπιθέντες αὐτοῖς πληγὰς Pill 1.15.
Hebrew 159 (phethen), or Serpent? Pa. lviii. 4, and Isa. xi. 8.
Ps. xci. 13?
It is remarkable, that this last-named contains a pro-
phecy concerning the Victory to be achieved by Christ over the
Great Python, or old ὄφις or Serpent, the Devil. The casting
out of the Python-spirit by the Apostle St. Paul at Philippi, act-
ing by the power of Christ, may be regarded as a visible exhibition
of the operation of Christ in the Gospel, bruising the serpent’s
head (Gen. iii. 15), and treading the Dragon, Satan, the Old Ser-
pent, beneath His feet; healing, by His death, the wounds in-
flicted on them by the fiery serpent, and delivering the World
from the grasp in which he then held it by means of Oracles and
Incantations, and all the sorceries of Divination. It may be con-
sidered as a specimen of the fulfilment of the prophecies, which
attribute such powers to Christ; and of Christ’s promise to His
disciples that He would enable them to overcome “all the power
of the enemy ” (Luke x. 19; cp. Rom. xvi. 20); and as a presage
of His full and final triumph over Satan, that Old Serpent, which
deceiveth the world. (Rev. xii. 9; xx. 10.)
17, 18. οὗτοι of &. δοῦλοι τοῦ Θεοῦ---παραγγέλλω oot] This ut-
terance of the Python-spirit at Philippi gives much probability to
the assertion of ancient Christian writers, that the Evil Spirit who
deceived the Gentile world by Oracles, gave testimony in them to
Christ. (See Eused., Dem. Evang. iii. 6, and ix. 10. Auguet.,
de Civ. Dei, xix. 23. De Consensu Evang. i. 18, and others
quoted by Dr. Jenkin, on Christianity, i. p. 354, and Mede’s
interesting Essay, Works, p. 194, bk. i. Disc. xxxvi.)
Satan sometimes speaks the truth in order that he may lie
with greater success. See above on Mark i. 25, where it will be
seen, that in repudiating the homage of the Father of Lies, even
when he spoke the truth, St. Paul imitated the example of Christ.
Praise is not seemly in the mouth of a sinner, for it was not
sent him of the Lord; (Ecclus. xv. 9. Prov. xxvi. 7.) Much less
is it seemly in the mouth of the Evil One, says Chrys. and
Didymus here (in Caten.), The Apostle shows that testimony
from Satan to the preachers of the truth is not to be received ;
for it is to be feared, that evil spirits, having gained men’s con-
fidence by what they speak truly, may overreach the simple by
an admixture of falsehood, and so cause their ruin. It is well
said by Arator here (ii. 386),
4“ ———— Professio vera
Mendaci de teste sonat, vocemque fidelem
Perfidus auctor habet ; sed non debetur honori
Quod cogit formido loqui, nec mente coheret
Nudus amore timor.’’
11. ἡμῖν] So A,C,G, H. The Evil Spirit “ transforms him-
self into an Angel of Light’’ (2 Cor. xi. 14), and pretends that
the Gospel is for himself as well as for the world.— Elz. ὑμῖν.
19. ἐξῆλθεν] Observe the repetition of this word. Paul com-
manded the Spirit to come out, ἐξελθεῖν (v. 18). And the Spirit
ἐξῆλθεν immediately (v. 18). And the masters of the damsel saw
that (v. 19) the hope of their gains ἐξῆλθεν.
e hope of their profits wen? out with the going out of
the Evil Spirit,—a proof of the reality of the possession. In-
deed, it seems that the Holy Spirit has taken special care that no
reasonable person should call in question the fact, that the damsel
powerful motive of Persecution, ,,, ;
d au the Acts
Ὁ of bo tek δὼ
wait ge arnt ie
4 gb. fy LL jan,
Vou. 1.---Ρ τ 1],
x. 97, 98; and Lardner’s Remarks, iv. 11—30, and the excellent
observations in Blunt’s Lectures, pp. 149—153: “‘ The Priest-
hood in all its branches, Flamens, Augurs, Haruspices, contem-
plated the advance of Christianity with dismay. It emptied their
Temples, curtailed their sacrifices, reduced their profits, exposed
their frauds.”
How great were the difficulties it had to encounter in these
respects, and how noble the triumphs it achieved! And how much
yet remains for it to perform even in Christendom iteelf, where
the Corruptions of Christianity are deeply rooted in Covetousness,
and sakes is propagated by Love of Lucre! Cp. on 2 Cor.
ii. 17.
20. orparryois] The Pretors, or Duumviri, of the Roman
colony (Cicero, de Leg. Agrar. 34),—a title still surviving (A.D.
1750) in the Italian word Stradigo. (Wetstein.) Hence the ap-
peal in ©. 21 to the rights and privileges of the Citizens of Phi-
lippi as a colonial city of Rome.
See further on xvii. 6, and Howson, i. 345.
The Roman character of Philippi is brought forward in this
narrative, which is a prelude to the History of the struggle of the
Gospel with the military and imperial power of the Heathen Mis-
tress of the World.
— Ἰουδαῖοι) A specimen of the difficulties and dangers which
the had often to encounter from the heathen, by being
confounded with Judaism, and by being exposed to all the obloquy
with which the Jews were regarded by the Romans.
Christianity was hated as Judaism by the heathens, and as
worse than heathenism by the Jews. It to contend against
Judaism and Heathenism, and it triumphed over both.
This charge against Paul and Silas as Jews, would be more
effective at this time at Philippi, a Roman colony, because the
Jews had lately caused disturbances at Rome, and had therefore
been expelled from it by an imperial edict of Claudius (xviii. 2).
21. ἔθη, ἃ οὐκ ἔξεστιν «.7.A.} By the Roman Laws Judaism
was a ‘‘religio licita’”’ for Jews; but they were not allowed to
make proselytes among the Romans, who were forbidden by the
laws, under penalties, to receive circumcision; though in this and
other religious matters the Laws often lay in abeyance. See
Neander, Church Hist. i. 89.
22. ῥαβδίζειν) to beat with the lictors’ rods.
St. Paul, by asserting his citizenship at Jerusalem, and by
obtaining exemption thereby (xxii. 25), showed that his suffer-
ings at Philippi were voluntary, and that he had divine direction
advising him how to suffer as well as to do, in full faith that his
sufferings would, under God’s providence, conduce to the fur-
therance of the Gospel.
If St. Paul had pleaded at Philippi his Roman citizenship,
he would not have been beaten, and cast into prison. And we
should not have had the beautiful and instructive history of his
Christian faith and joy, uttering itself in psalmody at midnight;
the jailor and prisoners and other inhabitants of Philippi, would
not have had the evidence to the truth of the Gospel in tne earth-
quake which shook the prison, and opened its doors, and made
the chains to fall from the hands of the prisoners. The jailor
and his household would not have become citizens of the king-
dom of heaven.
May we not therefore say, that the same Divine Spirit Who
had recently restrained St. Paul from preaching the word in
Asia and Bithynia, withheld him from asserting his Roman citi-
zenship at Philippi? And may not the good effects which we
see ensuing from the restraint in the latter case, be designed to
remind and assure us that no less beneficial results arose, though
not known by us, from the preventive operations of the Holy
Ghost in the latter?
Yet, such is the treatment which this a history has
q Luke 8. 10.
ch. 2. 37.
& 9. 6.
τ John 8. 16, 36.
ἃ 6. 47.
1 Jobn 5. 10.
tech. 22, 25.
u Matt. 8. 84.
v ver. 14, &c.
ACTS XVI. 24—40.
ἔβαλον εἰς φυλακὴν, παραγγείλαντες τῷ δεσμοφύλακι ἀσφαλῶς τηρεῖν αὐτούς:
4s παραγγελίαν τοιαύτην λαβὼν, ἔβαλεν αὐτοὺς εἰς τὴν ἐσωτέραν φυλακὴν,
ΝῚ “ “ὃ 3 A 3 , 3 Ν »" 25 ο x δὲ Ν UA
καὶ τοὺς πόδας αὐτῶν ἠσφαλίσατο εἰς τὸ ξύλον. Kara 0€ τὸ μεσονύκτιον
Παῦλος καὶ Σίλας προσευχόμενοι ὕμνουν τὸν Θεόν: ἐπηκροῶντο δὲ αὐτῶν
οἱ δέσμιοι. 35 P*Advw δὲ σεισμὸς ἐγένετο μέγας, ὥστε σαλευθῆναι τὰ θεμέλια
τοῦ δεσμωτηρίου’ ἀνεῴχθησάν τε παραχρῆμα ai θύραι πᾶσαι, καὶ πάντων τὰ
δεσμὰ ἀνέθη. ~ ἼΕξυπνος δὲ γενόμενος ὁ δεσμοφύλαξ, καὶ ἰδὼν ἀνεῳγμένας
τὰς θύρας τῆς φυλακῆς, σπασάμενος μάχαιραν ἔμελλεν ἑαυτὸν ἀναιρξῖν, νομίζων
ἐκπεφευγέναι τοὺς δεσμίους. 3 ᾿Εφώνησε δὲ φωνῇ μεγάλῃ ὁ Παῦλος λέγων,
Μηδὲν πράξῃς σεαυτῷ κακόν: ἅπαντες γάρ ἐσμεν ἐνθάδε. * Αἰτήσας δὲ φῶτα
3 , Ν »Ἄ , 4 -~ Ua Ν A ’
εἰσεπήδησε, καὶ ἔντρομος γενόμενος προσέπεσε τῷ Παύλῳ καὶ τῷ Σίλᾳ:
804 καὶ προαγαγὼν αὐτοὺς ἔξω ἔφη, Κύριοι, τί pe δεῖ ποιεῖν, ἵνα σωθῶ;
δ᾽ το δὲ εἶπον, Πίστευσον ἐπὶ τὸν Κύριον ᾿Ιησοῦν Χριστὸν, καὶ σωθήσῃ
AY 2 Ff Δ $2 Ν I 2A Ν , A , A “a
σὺ, καὶ ὁ οἶκός σον. ™ Kai ἐλάλησαν αὐτῷ τὸν λόγον τοῦ Κυρίου, σὺν πᾶσι
nw > kal 39. », > lal 33 Ν a 9 “‘ 9 3 ao a 9 A “
τοῖς ἐν τῇ οἰκίᾳ αὐτοῦ. * Kai παραλαβὼν αὐτοὺς ἐν ἐκείνῃ τῇ ὥρᾳ τῆς νυκτὸς
ἔλουσεν ἀπὸ τῶν πληγῶν, καὶ ἐβαπτίσθη αὐτὸς καὶ οἱ αὐτοῦ πάντες παρα-
χρῆμα: ὅ88'' ἀναγαγών te αὐτοὺς εἰς τὸν οἶκον αὐτοῦ παρέθηκε τράπεζαν,
καὶ ἠγαλλιάσατο πανοικὶ πεπιστευκὼς τῷ Θεῷ.
35 ε ,ὔὕ δὲ la 3 , ε Ν AY e δ U4 a
Ἡμέρας δὲ γενομένης, ἀπέστειλαν οἱ στρατηγοὶ τοὺς ῥαβδούχους λέγοντες,
᾿Απόλυσον τοὺς ἀνθρώπους ἐκείνους. 9 ᾿Απήγγειλε δὲ ὁ δεσμοφύλαξ τοὺς
λόγους τούτους πρὸς τὸν Παῦλον, Ὅτι ἀπεστάλκασιν οἱ στρατηγοὶ ἵνα ἀπολυ-
θῆτε' νῦν οὖν ἐξελθόντες πορεύεσθε ἐν εἰρήνῃ. ὃὅἴ Ὃ δὲ Παῦλος ἔφη πρὸς
αὐτούς, Δείραντες ἡμᾶς δημοσίᾳ ἀκατακρίτους, ἀνθρώπους 'Ῥωμαίους imdp-
χοντας, ἔβαλον εἰς φυλακὴν, καὶ νῦν λάθρα ἡμᾶς ἐκβάλλουσιν ; Οὐ γάρ' ἀλλὰ
δλθό 3 νι ε “ 3 , 38 , δὲ a a e
ἐλθόντες αὐτοὶ ἡμᾶς ἐξαγαγέτωσαν. Απήγγειλαν δὲ τοῖς στρατηγοῖς οἱ
ε δ cal LY er a” Ν 3 ,’ 9 0 9 e a Ψ' 3
ῥαβδοῦχοι τὰ ῥήματα ταῦτα: καὶ ἐφοβήθησαν ἀκούσαντες ὅτι Ῥωμαῖοί εἰσι,
39" καὶ ἐλθόντες παρεκάλεσαν αὐτοὺς, καὶ ἐξαγαγόντες ἠρώτων ἐξελθεῖν τῆς
πόλεως. 40 "᾿Εξελθόντες δὲ ἐκ τῆς φυλακῆς εἰσῆλθον πρὸς τὴν Λυδίαν: καὶ
ἰδόντες τοὺς ἀδελφοὺς, παρεκάλεσαν αὐτοὺς, καὶ ἐξῆλθον.
received in modern times, it has been alleged by many (e.g. De
Wette) that St. Paul was hindered by the tumult from pleading
his citizenship; and others (Baur and Zeller), have advanced a
step further, and perverted his forbearance into an argument that
he did not really possess the right which he afterwards claimed !
94. τὸ ξύλον] “quod κᾶλον, et ξυλοπέδη, etiam ποδοκάκη et
ποδοστράβη, ab Hebreis 1p (Job. xiii. 27. xxxiii. 11) vocatur:
cui et cervix, et manus et pedes per quinque foramina insere-
bantur, πεντεσύριγγον propterea quoque vocatum Aristoph.
Equitt. 1046. Latini xereum vocant Plant. Captiv. iii. 5. 71,
Nam noctu nervo vinctus custodiebatur.” (Kuin)
With this statement of St. Paul’s sufferings at Philippi, com-
pare his own words to the Philippians in his Epistle, i. 29, 30,
and see Paley, H. P. p. 120.
25. ὕμνουν] St. Peter sleeps in prison between the two sol-
diers (Acts xii. 6); St. Paul and Silas sing in the stocks. “" Nihil
crus sentit in nervo quum animus in ceelo est. Etsi corpus de-
tinetar omnia spiritui patent.” (Tertullian, ad Mart. 2, cited b
Neander.) Such is the joy shed by the Holy Ghost into the
heart of the Christian.
— ἐπηκροῶντο] more than “heard;” they were listening to
their music as an ἥδιστον ἀκρόαμα. The Prison became an Odéum.
27. ἑαυτὸν ἀναιρεῖν) as Brutus and others had done here (Piu-
tarch, Brut. 52), and a great number of the proscribed Romans
after the battle of Philippi, followed his example. Self-murder
was approved by the Stoics (Senec. Epist. 12. 17. 24. 58, 59.
Plin. Ep. i. 12. Biscoe, p. 349), and was then a common resort in
perplexity and trouble; an incident suggestive of what the Gospel
has done to prevent it. The jailor was about to put himself to
death, St. Paul tells him to ‘do himself no harm,” and opens to
him the way of everlasting life.
On the sin of suicide, see Jerome on Amos v. Augustin,
ii. p. 918, and de Civ. Dei i. 20, and contra Gaudentium, vol. ix.
Ρ- 1006, and Bp. Andrewes on the Decalogue, p. 404.
29. φῶτα] neuter plural; cp. James. i. 17. So that all were
witnesses of the miracle.
33. ἔλουσεν--- ἐβαπτίσθη) ἔλουσεν, καὶ ἐλούθη (Chrys.), a re-
markable instance of divine reward for human love. The Jailor
washed the blood from their wounds, and was by their ministry
liberated from a spiritual prison, and washed from his sins by
Baptism, rendered efficacious by the blood of Christ and by fuith
in Him.
35. ῥαβδούχους] the lictors, who attended the Magistrates of
the Colony.
— λέγοντες] This sudden change was perhaps occasioned by
what they had heard of the earthquake in the preceding night.
87. 'Ῥωμαίου:) by birth; cp. Acts xxii. 25-29. Some of his
ancestors had obtained the “jus civitatis,’’ by purchase, as Mazxi-
min. says on Acta xxiii. 29, παρέχοντες δόσεις ἀπεγράφοντο
Ῥωμαῖοι, καὶ ἔτρεχεν els τὸ γένος τὸ ὄνομα. ‘Unde colligas ex
opulenta familia fuisse Paulum.’’ (Rosenm.)
“ Lex Porcia (passed a.vu.c. 506) virgas ab omnium civium
Romanorum corpore amovet.’”’ Cicero pro Rabirio, c. 3, and In
Verrem, v. 66, ‘ Facinus est vinciri civem Romanum, scelus ver-
berari.”’
On St. Paul’s waiving his right of citizenship, and submitting
to be beaten, see above, v. 22.
— οὐ γάρ] “Non, utique.” On γὰρ (= γε ἄρα) thus used, see
Winer, § 53, p. 396, note. Kiofz ad Devar. de particolis, ii.
Ῥ. 242. (Hackett.) The ἄρα serves to sum up the premises on
which the assertion is made; the γε strengthens the assertion.
Cp. on Luke xviii. 14, 4 yap ἐκεῖνος.
40. πρὸς τὴν aed Cp. xxviii. 8, πρὸς ὃν εἰσελθών. So
xxi. 18, εἰσήει πρὸς Ἰάκωβον. See also x. 3; xvii. 2.
— ἐξῆλθον] It seems that St. Luke himself remained st
Philippi. Cp. xvii. 1.
It was St. Paul’s habit, when he had preached the Gospel in
ACTS XVII. 1—11.
XVII. 1 Διοδεύσαντες δὲ τὴν ᾿Αμφίπολιν καὶ ᾿Απολλωνίαν, ἦλθον eis Θεσσα-
83
λονίκην, ὅπου ἦν ἡ συναγωγὴ τῶν ᾿Ιουδαίων. 32." Κατὰ δὲ τὸ εἰωθὸς τῷ Παύλῳ «tures. 16.
εἰσῆλθε πρὸς αὐτοὺς, καὶ ἐπὶ σάββατα τρία διελέγετο αὐτοῖς ἀπὸ τῶν γραφῶν,
8" διανοίγων καὶ παρατιθέμενος, ὅτι τὸν Χριστὸν ἔδει παθεῖν καὶ ἀναστῆναι ν»ε. 3: τ.
Isa. 53. 3—10.
ἐκ νεκρῶν, καὶ ὅτι οὗτός ἐστιν ὁ Χριστὸς ᾿Ιησοῦς, ὃν ἐγὼ καταγγέλλω ὑμῖν. Matt. 16.21.
Luke 24. 26, 46.
4° Καί τινες ἐξ αὐτῶν ἐπείσθησαν, καὶ προσεκληρώθησαν τῷ Παύλῳ καὶ τῷ Jon 1.92.
t ¢ α ver. 17,
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& 28, 24.
a
οἱ τὴν οἰκουμένην ἀναστατώσαντες οὗτοι Kal ἐνθάδε πάρεισιν: 7° ods ὑπο- ¢ Lukes. 2.
John 19. 12.
δέδεκται ᾿Ιάσων. Kai οὗτοι πάντες ἀπέναντι τῶν δογμάτων Καίσαρος πράσ-
σουσι, βασιλέα λέγοντες ἕτερον εἶναι, ᾿Ιησοῦν. ὃ Ετάραξαν δὲ τὸν ὄχλον,
καὶ τοὺς πολιτάρχας ἀκούοντας ταῦτα. 5" Καὶ λαβόντες τὸ ἱκανὸν παρὰ τοῦ
> Ld Ν A A 3 » > 4
Iacovos καὶ τῶν λοιπῶν ἀπέλυσαν αὐτούς.
10 “οἱ δὲ ἀδελφοὶ εὐθέως διὰ τῆς νυκτὸς ἐξέπεμψαν τόν τε Παῦλον καὶ τὸν τοεν.9. 55.
Σίλαν εἰς Βέροιαν: οἵτινες παραγενόμενοι, εἰς τὴν συναγωγὴν τῶν ᾿Ιουδαίων , in 94,16,
Luke 16 29.
ἀπήεσαν. 11 5 Οὗτοι δὲ ἦσαν εὐγενέστεροι τῶν ἐν Θεσσαλονίκῃ" οἵτινες ἐδέξ- Fre 3,3
a City, to leave some behind him there to continue the work he
had begun. See below, on xx. 5.
Cu. XVII. 1. d:o3edcavres] The ὅδὸς on which they travelled
from Philippi to Thessalonica, was the Via Egnatia, the Greek
continuation of the Via Appia, on which St. Paul afterwards
travelled in his way from Puteoli to Rome. It is said by some
to have been called Egnatia, from the town “ Gratia lymphis
iratis extructa,”’ mentioned in Horace’s journey from Rome to
Brundisium (Sat. i. 5. 97), and his last stage between Barium,
‘ Bari moenia piscosi” (v. 97), and Brundisium, the “jini char-
teeque vieque”’ (v. 104). Cp. Howson, i. 372.
It is more likely that both the town and the road derived
their names from some person or persons of the Gens Egnatia,
who were mainly instrumental in their construction. So the
Via Appia—named from Appius Ceecus.
On the providential provision, in the great military Roman
Roads, for the Propagation of Christianity, see below, xxviii. 15.
— ᾿Αμφίπολις «.7.A.] For a description of the position and
remains of these places, see Col. Leake’s Northern Greece, viz. on
Amphipolis (olim ἐννέα 6801, where Brasidas was killed),
see Leake, iii. 181.
Apollonia, iii. 457.
Berea, iii: 290.
Philippi, iii. 189.
Thessalonica, iii. 235.
The distances on the Via Egnatia, as laid down in the
Itineraries, are, —
Philippi to Amphipolis thirty-three miles.
Amphipolis to Apollonia thirty miles.
Apollonia to Thessalonica thirty-seven miles (cp. Howson,
i. 373).
-- Saree called the mother-city of all Macedonia in
an Ancient Inscription in Vaick., p. 541; now Saloniki.
— ἡ συναγωγῇ] The Article ἡ is not in A, B, D, and has
been omitted by Lachmann, Tischendorf, Bornemann. Bloom-
“Ποιά and Alford retain the article; and, it seems, rightly.
There appears to have been only a proseucha, and this out-
side the gate (xvi. 13), at Philippi, a Roman Colony, where the
Jews were an object of scorn and detestation. See on xvi. 20.
But here at Theasalonica was a Synagogue; and it appears
to have been the Synagogue of the district.
Perhaps St. Paul passed through Amphipolis and Apollonia,
because there was no Synagogue there. In all cases he took
care to offer the Gospel in the first instance to the Jews. See v. 2.
8. παρατιθέμενος: ‘allegans,’ alleging—in the sense of ad-
ducing or citing passages and guthorities (here from Holy Scrip-
ture) in proof of an argument, See Valck,
4. σεβομένων Ἑλλήνων) Proselytes- A, ἢ) insert καὶ before
Ἑλλήνων, and 80 Vulg. ‘ gengijibusque-’
: 5. (πλώσαντε:---προσλαβ yo oo A, 8 ὲ goad many Cur-
sive MSS and Versions.—p G VE No, ji GT ATES. Elz,
,
inserts ἀπειθοῦντες before Ιουδαῖοι, with D, and ἀπειθοῦντες is in
G, H.
— of ᾿Ιουδαῖο] Cp. 1 Thess. ii. 14—16, for St. Paul’s
account of the conduct of the Jews at Thessalonica.
—- ἀγοραίων ‘ sub-rostranorum ;’’ Joiterers in the agora.
6. πολιτάρχας] See also v. 8, τὸν ὄχλον, καὶ τοὺς πολιτ-
dpxas. Another instance of St. Luke’s accuracy. The po-
litical condition of the two neighbouring cities, Thessalonica and
Philippi, was very different. Philippi was a Roman Colonia;
Thessalonica a Greek ‘urhs libera.’ There the Roman element
was dominant ; here the Greek prevails.
Philippi was like a miniature of Rome in Greece. Its magis-
trates | laws were Roman; and it was proud of its Roman
dignity.
ae Philippi, therefore, we hear of στρατηγοὶ, Preetors (xvi.
20. 22. 35, 36. 38), and ῥαβδοῦχοι, lictors (xvi. 35. 38). There
Roman privileges are invoked (xvi. 21), and an attempt is made
to excite the Roman hatred against Paul and Silas as Jews. (See
on xvi. 20.)
But at Thessalonica the scene is changed. Here we have a
specimen of Greek liberty allowed to survive amid the conquered
cities of Macedonia, now under the Roman yoke: an image of
ancient Greek Independence. Every thing here is Greek.
St. Luke marks the change by his language; αὑτοὺς ἀγαγεῖν
εἰς τὸν δῆμον, (v. 5) αὐτοὺς ἔσυρον εἰς τοὺς πολιτάρχας, an
uncommon word, but happily we may still read it (in substance)
on an ancient inscription at Philippi; a proof of the writer’s exact-
ness. See Leake, p. 236, who observes, ‘‘The Magistrates are
styled Politarche, as when St. Paul visited Thessalonica ninety-
three years after the battle of Philippi.”
The Inscription, which seems to be of the age of Vespasian,
may be also seen in Boeckh (Syloge Pars x. p. 53, No. 1967),
who cites another from Philippi, MOAITAPXOT MAPKOY, and
adds, “Manifesté fuerunt πολιτάρχαι septem, ex quibus hoc
loco princeps quasi separatim scriptus est.’” Cp. Howson, i.
394—6.
Ἴ. Καίσαρος an intimation of what the Church would have
to suffer from enemies charging her with disaffection and dis-
loyalty to the ruling powers. See the replies to this accusation
in the Christian Apologies; especially Tertullian’s eloquent
vindication, Apol. § 29—365, and de Idol. § 13—15, and Theophil.
ad Autol. i. 11.
9. τὸ ἱκανόν] ‘ Satisdatio’ (Gloss.). Cp. LXX, Lev. xxv.
26, ἐὰν εὑρέθη τὸ ἱκανὸν, λύτρα αὑτοῦ (Grinfeld).
10. Σίλαν] This mention of the connexion of Silas with the
Church of Thessalonica is confirmed by his association with
St. Paul in the beginning of both the Epistles to the Thessalonians.
From the similar association of Timotheus in those two
Epistles it is probable that he also was now with St. Paul at
Thessalonica as he was at Beroea (vv. 14, 15, and xviii. 5).
11. εὐγενέστεροι)] The obscure Beroeans are declared by the
Holy Spirit here to be more ale than the wealthy Thessa-
2
ACTS XVII. 12—18.
αντο τὸν λόγον μετὰ πάσης προθυμίας, τὸ καθ᾽ ἡμέραν ἀνακρίνοντες τὰς
τῶν Ἑλληνίδων γυναικῶν τῶν εὐσχημόνων, καὶ ἀνδρῶν οὐκ ὀλίγοι.
A Ν
12 Πολλοὶ μὲν οὖν ἐξ αὐτῶν ἐπίστευσαν, καὶ
18» Ὥς
δὲ ἔγνωσαν οἱ ἀπὸ τῆς Θεσσαλονίκης ᾿Ιουδαῖοι, ὅτι καὶ ἐν τῇ Βεροίᾳ κατηγγέλη
ὑπὸ τοῦ Παύλου ὁ λόγος τοῦ Θεοῦ, ἦλθον κἀκεῖ σαλεύοντες τοὺς ὄχλους.
4 Εὐθέως δὲ τότε τὸν Παῦλον ἐξαπέστειλαν οἱ ἀδελφοὶ πορεύεσθαι ὡς ἐπὶ
τὴν θάλασσαν ὑπέμενον δὲ ὅ τε Σίλας καὶ ὁ Τιμόθεος ἐκεῖ.
1δ 1 Οἱ δὲ καθιστῶντες τὸν Παῦλον ἤγαγον αὐτὸν ἕως ᾿Αθηνῶν καὶ λαβόντες
ἐντολὴν πρὸς τὸν Σίλαν καὶ Τιμόθεον ἵνα ὡς τάχιστα ἔλθωσι πρὸς αὐτὸν,
16 Ἔν δὲ ταῖς ᾿Αθήναις ἐκδεχομένου αὐτοὺς τοῦ Παύλου, παρωξύνετο τὸ
πνεῦμα αὐτοῦ ἐν αὐτῷ θεωροῦντος κατείδωλον οὖσαν τὴν πόλιν. [1 Διελέγετο
μὲν οὖν ἐν τῇ συναγωγῇ τοῖς ᾿Ιουδαίοις καὶ τοῖς σεβομένοις, καὶ ἐν τῇ ἀγορᾷ
84
‘ > A 4
γραφὰς, εἰ ἔχοι ταῦτα οὕτως.
h 1 The.s. 2. 4.
ich. 18. 5.
ἐξήεσαν.
j ver. 4.
k Col. 2. 8.
κατὰ πᾶσαν ἡμέραν πρὸς τοὺς παρατυγχάνοντας.
18 τινὲς δὲ καὶ τῶν " Ἔπι-
lonians. True nobility consists in being born of God, and ' him to Bercea. No evil treatment from them was able to
in imitating His example and doing His Will. The Heathen had
some sense of this. Juneval (Sat. viii. 20), ‘‘ Nodilitas sola est
atque unica Virtus.’’ The same Author asks (viii. 1), ‘‘ Stemmata
quid faciunt?” And St. Luke here intimates that genuine Nobi-
lity is seen in studying the pedigree of our heavenly lineage, and
the records of our spiritual inheritance, in the Word of God.
It ap that these Beroean Christians were mainly of
Jewish origin (see v. 10). Hence the contrast with those of
Thessalonica is more striking; and this is one of the few in-
stances where St. Paul was well received by his own people.
— τὸ καθ᾽ ἡμέραν] See Luke xix. 47.
14. ds ἐπῇ ἕως A, B, E, and several Cursives; and so Lach-
MANN ;
There does not seem much reason in the interpretations
ted by some here, either that the Bercean brethren sent
aul forth —
(1) with a feint only, or pretence, of going to the sea:
for he did go by sca to Athens, in all probability; as no place is
mentioned by St. Luke between Beroea and Athens. Or,
(2) with a design to go to the sea; or in the direction of the
sea. (Winer, § 66, p. 544.)
It is not probable that the Berceau Christians sent Paul forth
alone, and exposed him to the malice of the Jews from Thessalonica
(v.13). What St. Luke intends to say seems to be this: that, in
their care for the Apostle, the Beroean brethren sent him forth on
his journey even as far as to the sea; and so Valck. interprets it ;
that is, they conveyed him in safety, with an escort, to the coast.
Thus they protected him, with some trouble and risk to them-
selves. And afterwards, some who conducted him from Bercea,
brought him in safety even as far as (ws) Athens.
All this is mentioned as a fruit of the Christian spirit of the
Church at Beroea; a happy result of their study of the Scriptures.
Either then, the true reading is that adopted by Lachmann,
ἕως, or, what comes to the same thing, ὡς ἐπὶ is to be rendered
usgue ad, ‘ even to;’ and so it has been understood by the Syriac,
Arabic, Ethiopic, and Latin Versions. So Pausan. ii. 25, xata-
βάντων δὲ ὡς ἐπὶ θάλασσαν. Xen. Cyr. viii. 3, 11, ἔδειξε τέρμα
ὡς ἐπὶ πέντε σταδίων. Zosim. i. 67, ὧς ἐπὶ τὸν Ῥῆνον. Lacrt.
viii. 69, ὡδευκέναι &s ἐπὶ τὴν Αἴτνην. Diod. Sic. p. 423, a,
τὸν ναύαρχον μετὰ δέκα τριήρων ἀπέστειλε, κελεύσας κατὰ τάχος
ere πλεῖν ὡς ἐπὶ Συρακουσίους. See Wetstein, Valck., and
win.
If this is the true interpretation, then ἐξαπέστειλαν is to be
joined with ὡς ἐπὶ τὴν θάλασσαν, “they sent him forth, or es-
corted him, even down to the sea.’’
16. κατείδωλον---τὴν πόλιν] κατείδωλος, ‘fall of idols’
(Syriac), as a place full of trees is called κατάδενδρος, 80 as to be
by them. Athens was πόλις θεῶν, as appears from
the description of its temples, altars, &c., in the Attica of
Pausanias, who visited it in the age of the Antonines. See Leake’s
Athens, p. 1—35. Wordsworth’s Athens and Attica, ch. xi.
Athens, the most intelligent and literary city of Greece, was
“ given to idolatry.’’ Idolatry, therefore, may flourish side by
side with Literature and Science. They have not delivered the
world from creature-worship; that could only be done by
Christianity.
11. ἐν τῇ συναγωγῇ τοῖς ᾿Ιουδαίοι5] St. Paul still continues to
offer the Gospel in the first instance to the Jews, although they
had endeavoured to kill him at Thessalonica, and had persecuted
ad
St.
|
exhaust his patience, or abate his love to them, or to weary him
in his efforts for their salvation. See above, xvii. 1.
A salutary lesson of charity and forbearance to those who
dissent from the truth.
— ἐν τῇ ἀγορᾷ] On the South of the Acropolis, and to the
South-east of the Areopagus. As he was disputing in the Agora,
he was led up to the Areopagus (v. 19), a low limestone hill, a
little above it.
18. τινὲς δὲ καὶ τῶν ᾿Επικουρείων καὶ τῶν Στωϊκῶν} For a sum-
of the points physical, ethical, and theological, in which
St. Paul’s teaching would come in contact with the tenets of these
sects, see S. Aug., Serm. 150, and c. Academ. iii. 10, and two
Treatises c. Epicureos et Stoicos; and Athanas., de Incarn. 2,
p. 39; and Bentley’s Second Boyle Lecture, Works, iii. pp. 27—
34, where St. Paul’s speech before the Areopagus (vv. 22 -- 32) is
illustrated and explained by reference to their opinions. See also,
particularly, Bp. Pearson’s recently-discovered Concio on this
subject (ed. Churton, ii. pp. δ6--- 63) who observes:
“ As to the Epicureans, they allowed that the world was
made (i. 6. had not existed from eternity) ; but maintained that it
came together by chance, and that the Deity took no part in its
administration ;” and so, as Tertullian says (Apol. 47), ““ Deum
nobis exhibent otiosum et inexercitum, et, ut ita dixerim, nemi-
nem humanis rebus.’’
Besides, they subverted the foundations on which Chris-
tianity rest, by denying the Immortality of the Soul. Thus
Epicurus says, ‘‘ death is nothing to us’’ (Cicero, de Finibus, ii.
31); and ‘‘nihil esse post mortem Epicurs schola est’’ (Tertud-
lian, de Resurr. Carnis, in initio.).
They undermined the groundwork of the Gospel also, by
affirming that man is capable of no felicity but of health of body
and tranquillity of mind.
As to the Stoics ; their name was from the Zrod ποικίλη,
the “ braccatis illita Medis Porticus” (Persius, iii. 53), the
arcade or corridor painted (ποικίλη) with frescos of the battle
of Marathon, in which Zeno taught. They were Pantheists. As
Tertullian expresses it (adv. Hermog. 44, ad Nationes, ii. 4),
they taught that the Deity les the matter of the world,
as honey fills the comb of a hive. To them the world was God.
Thus they undermined the doctrine of Providence, of personal
Responsibility, and of a Judgment to come. In their system of
Ethics all sins were equal; or rather, in their doctrine of fatal-
ism, no sins at all. Their ‘“‘ wise man,”’ who was all-sufficient in
himself (atrapx}s), and equal to the Jove of the people, had no
passions; which, as 5. Jerome observes (Ep. ad Ctesiph. 133), is
«hominem ex homine tollere.” Cp. By. Pearson, 1. c.
Tertullian (de Anima 3) sums up the Ethical system of
both in two words, ‘‘ Zenonis vigor (ought not we to read rigor 7)
et Epicuri stupor.”
S. Aug. says (Serm. 150), “Dic, Epicuree, que res faciat
beatum ? ay rae Voluptas corporis. Dic, Stoice. Virtus
Animi. Dic, Christiane. Donum Dei.”
“Hee est doctrina Christianorum, incomparabiliter pre-
ah immunditie Epicureorum superbie Stoicorum.” (Ben-
εἰ.
᾿ It is observable, that no mention is here made of the Peri-
patetics, Academics, or Platonists, whose doctrines were not so
much opposed to Christianity as those of the Stoics and Epi-
cureans. Indeed, they may be said to have in some degree
ACTS XVII. 19—22.
85
κουρείων καὶ τῶν Στωϊκῶν φιλοσόφων συνέβαλλον αὐτῷ: καί τινες ἔλεγον,
Τί ἂν θέλοι ὃ σπερμολόγος οὗτος λέγειν ; οἱ δέ, Ἐένων δαιμονίων δοκεῖ καταγ-
γελεὺς εἶναι ὅτι τὸν ᾿Ιησοῦν καὶ τὴν ἀνάστασιν αὐτοῖς εὐηγγελίζετο. 1 ἐπι-
λαβόμενοί τε αὐτοῦ ἐπὶ τὸν “άρειον πάγον ἤγαγον λέγοντες, Δυνάμεθα γνῶναι,
, ε Ν 9 een A Nar ta διδ , 20 ’ ld > ’
τίς ἡ καινὴ αὕτη ἡ ὑπὸ σοῦ λαλουμένη διδαχή ; 3 ξενίζοντα γάρ τινα εἰσφέρεις
εἰς τὰς ἀκοὰς ἡμῶν: βουλόμεθα οὖν γνῶναι τί ἂν θέλοι ταῦτα εἶναι. 7! ᾽᾿Α4θη-
ναῖοι δὲ πάντες καὶ οἱ ἐπιδημοῦντες ξένοι εἰς οὐδὲν ἕτερον εὐκαίρουν, ἣ λέγειν
τὶ καὶ ἀκούειν καινότερον.
2 Σταθεὶς δὲ ὁ Παῦλος ἐν μέσῳ τοῦ ᾿Αρείον πάγου ἔφη, “Avdpes ᾿Αθηναῖοι,
prepared the better part of the world for the reception of the
rather than of violence. The people of Athens were not intolerant
tors. Their Philosophers were not earnest in the search
: persecu!
— τί ἂν θέλοι] “if he has any meaning at all, what can ; of truth. With them Religion was ἃ matter for disputation in the
it be?”
- ὁ σπερμολόγος] σπερμολόγος, properly a small bird with a
shrill note, that flutters and hops hither and thither, picking w
seeds (σπέρματα λέγων), particularly after the plough. (Cyril)
Vid. Aristoph. Avv. 232, ubi scholiast. σπερμολόγων ὄνομα
ὀρνέων ἃ ἐκ τοῦ ὀρύττειν τὰ σπέρματα, καὶ ἐσθίειν οὕτως ὠνομά-
σθησαν.
“ Ab iisdem avibus desumpta metsphora, σπερμολόγους
nominabant Greeci, pauperes, qui forum oberrantes, si quid ex
mercibus et mercatorum sarcinis in terram decideret, legebant,
vitamque hoc queestu sustentabant. Eustath. ad Hom. Odys. ε΄.
Vv. 241, σπερμολόγος εἶδος ἐστὶν ὀρνέου λωβώμενον τὰ σπέρματα,
ἐξ οὗ οἱ ᾿Αθηναῖοι σπερμολόγους ἑκάλουν τοὺς περὶ ἐμπόρια καὶ
ἀγορὰς διατρίβοντας διὰ τὸ ἀναλέγεσθαι τὰ ἐκ τῶν φορτίων
ἀποῤῥέοντα, καὶ δια(ῆν ἐκ τούτων. Hine ita dicti sunt abjecte
sortis homines, viles, contempti, nullius pretii. Harpocrat. 6
εὐτελὴς καὶ εὐκαταφρόνητος ἄνθρωπος. Philo. de Leg. ad Cai.
p- 1021, 6, χρησάμενος --- :λίκωνι---δούλῳ σπερμολόγῳ περιτρίμ-
ματι.
“Tum ita quoque nuncupati sunt parasiti, homines scurrili-
tate et adulationibus victum sibi querentes, et de alieno viventes ;
Harpocrat. καὶ ἴσως ἀπὸ τῶν ἀλλοτρίων διαζῶν. Ab avibus istis,
qu neque cantu suo delectant, sed garritu perpetuo moleste
sunt, σπερμολόγοι denique etiam dicti sunt, nugatores, garruli,
blateratores, vaniloqui. Suidas, σπερμολόγον, εὐρυλόγον, ἀκρι-
τόμυθον. Hesych., σπερμολόγος pAvapos.” (Kuin.)
S. Augustine, Sermon. 150, gives another interpretation of
σπερμολόγος (quasi σπείρων Adyous), ‘seminator verborum.’ And
so Vulg. ‘seminiverbius.' ‘Ile (sc. Paulus) revera,” says Aug.,
“ geminator verborum sed messor morum; et nos tantuli in agro
Dei seminamus, et uberem messem de vestris moribus expects-
mus.”
The inquisitive Athenians (v. 21) restlessly roving about,
and picking up news in the ἀγορά, and described as such even by
their own orator in a better age (Demosth. Phil. i. p. 43) might
well be called σπερμολόγοι ; and yet they call the Apostle St. Paul
a σπερμολόγος. Such in their eyes was the Apostle who was
sowing the Divine Seed of the Word in the furrows of the Field
of the World, and who will stand foremost at the Great Day of
Harvest, and ‘' bring his sheaves with him.’’ So different are
the opinions of men and the judgment of God.
— ξένων δαιμονίων ---Ἰησυῦν)] The plural for the singular, as
in v. 28. Cp. Bentley here. See on Matt. ii. 20.
19. ἐπὶ τὸν “Ἄρειον πάγον ἤγαγον] Was this a fulfilment of
Christ’s prophecy, ‘ They will deliver you up to Councils?”
Matt. x. 17. Mark xiii. 9. Luke xxi. 12. S. Chrysostom and
others say that they brought St. Paul up to the Areopagus, in
order that he might be daunted, because there was the Judicial
Tribunal of φονικαὶ δίκαι, especially, it may be added, in suits of
ξένων δαιμονίων εἰσαγωγὴ, and other causes of Religion.
This opinion, however, has been controverted; and it has
been said, that St. Paul was not brought before the Areopagus for
any such forensic purpose. There seems, however, to be some
ground for S. Chrysostom’s remark, which is adopted, among
others, by Bengel, “ Paulum eo tanquam reum duxere.”’
It is true that the Areopagus—a low hill raised above the
bustle of the Agora—was a favourable spot for hearing a reply to
the questions put to him by the Athenians. But there seems to
be something more implied by St. Luke in the words (v. 19) éxi-
λαβόμενοι αὐτοῦ ἐπὶ τὸν Ἄρειον πάγον ἤγαγον.
It has, indeed, been said (by Grotius and Meyer), that ἐπι-
λαβόμενοι means only a gentle act of lesding aside, and so it some-
προς does, as in ix. ae But in rg! places j¢ jntixmates some-
thing more; see xvi. 19; xyijj, 17; X1- 30, pyy7ewer, it mai
be allowed, that in the ει St. Pay] acne at Athens,
there is a tone of sceptica jpdifference ang Bious irony,
ἡρθξ
Schools, rather than for practice in Life.
The Athenians are called δεισιδαιμονέστεροι (v. 22); their
City was κατείδωλος (v.16). 11 is therefore probable that St. Paul
was brought to the Areopagus, as a setter forth of strange gods,
by some of that large number of persons in that city whose liveli-
hood depended on the maintenance of Idolatry. See the opera-
tion of this cause at Ephesus, xix. 24—28, and at Philippi, xvi. 19,
ἐπιλαβόμενοι εἵλκυσαν ἐπὶ τοὺς ἄρχοντας. C'p. note there.
It is true that St. Luke does not expressly say that he was
put on his trial there. The process may have been only 8 pre-
paratory inquiry, an ἀνάκρισις. They who laid hands on him, may
have intended to frighten the Apostle by the judicial associations
of the place, and to drive him out of the city. Something of this
kind seems to have been designed by his delation to the Areopagus,
whose name was expressive of judicial inquisition in religious
matters, as was exemplified in the history of Socrates (Xenophon,
Memorab. i. 1). And the words σταθεὶς ὁ Παῦλος ἐν μέσῳ τοῦ
*Apelov πάγου ἔφη, “AvBpes ᾿Αθηναῖοι denote a public Apo!
rather than a private discussion. The mention also of St. Paul's
convert Dionysius, in 9. 34, by his official title, the Areopagite,
seems to corroborate this opinion. And, lastly, the noble perora-
tion concerning a future Universal Judgment (v. 31) comes with
special force, if uttered before the highest Judicial Tribunal, in
the most philosophical City of the Ancient World. See also v. 32.
21. ebxalpovy] ‘vacabant;’ an Hellenistic word, not Attic.
“ Moeris p. 145, εὐκαιρεῖν οὐδεὶς εἴρηκε τῶν παλαιῶν Ἕλληνες δέ.
Phrynichus p. 50, εὐκαιρεῖν οὐ λεκτέον, ἀλλ᾽ εὖ σχολῆς ἔχειν.
Thom. Mag. σχολὴν ἄγω, καὶ εὖ σχολῆς ἔχω, οὐ σχολάζω' τὸ
ΝΣ τα πάντη ἀδόκιμον. Cp. Εἰψηι. M. p. 740. δ0. Sylb.”
‘uin.
( — καινότερον) more new than the last news. ‘Nova statim
sordebant, noviora queerebantur.”’ (Bengel.) The comparative ex-
presses ‘an appetite never satisfied, but ever craving something
more, even when it has just been fed. Cp. Theophrast. Char. viii.
μὴ λέγεταί τι καινότερον; The news-loving temper of the
Athenians is noted by Demosth. Phil. i. 43, βούλεσθε, εἶπέ
μοι Pata αὑτῶν πυνθάνεσθαι κατὰ Thy ἀγορὰν, λέγεταί τι
καινόν;
22. Σταθεὶς δὲ ὁ Παῦλο:] The Court sat in the open air; St.
Paul stood on that hill in the centre of the Athenian City, and
with a full view of it. The Temple of the Eumenides was imme-
diately below him; and if he looked to the East, he beheld the
Propyleea of the Acropolis fronting him, and the Parthenon rising
above him; and on his left the bronze colossus of Minerva, the
champion of Athens, and the Temple of Victory to the right;
behind him was the Temple of Theseus; and a countless multi-
tude of smaller Temples and Altars in the Agora and Ceramicus
below him. Cp. “ Athens and Attica,” ch. xi.
The Speech contains a statement of the Untty of the God-
head (v. 23), against Polytheism ; of the creation of all things by
Him, against the Epicurean theory of a fortuitous concourse of
atoms; of its Government by Him, against the Stoical doctrine of
Fate and the Epicurean notion of Indifference (vv. 23, 24); of
the divine Omnipresence, and of the αὐτάρκεια of the One Great
First Cause (v. 25), in opposition to the popular theology; of
the origin of all Nations from one blood, against the Athenian
conceit of their own dignity as αὐτόχθονες ; of the spirituality of
the Godhead, in opposition to Idolatry (v. 29); of the witness to
God’s existence, and other attributes, in Man’s Conscience and in
Human Nature, and in the Visible World (ν. 29). It concludes
with a reply to the objection that these are new doctrines (v. 30),
and with 8 statement of the doctrine of human accountability and
Universal Judgrnent to come, by One whom God has appointed ; of
which He has given a pledge by His Resurrection from the Dead.
He does not once mention Jesus Christ by name; compare
St. Stephen’s conduct in this respect before the Jewish Sanhe-
86
ACTS XVII. 23—235.
κατὰ πάντα ὡς δεισιδαιμονεστέρους ὑμᾶς θεωρῶ' ™ διερχόμενος γὰρ καὶ
ἀναθεωρῶν τὰ σεβάσματα ὑμῶν
ΣΤΩι OEN.
lech. 14. 15.
Matt. 11. 25.
γῆς Κύριος ὑπάρχων, " οὐκ ἐν
drim (see commencement of note on ch. vii. and on vii. 46). In
both cases there is the reverence of silence; they would not pro-
voke blasphemy against that Holy Name.
St. Paul’s Speech at Athens—both in what he does say, and
in what he does not say—is the Model and Pattern to all Chris-
tian Missionaries for their Addresses to the Heathen World. Cp.
on 9. 23.
— ὡς δεισιδαιμονεστέρου:] not said in censure: οὐδὲν βαρὺ
λέγων (Chrys.) ; ‘‘ ponitur in laude.” (Valck.) Cp. the words
of CEdipus in Sophocles (Ed. C. 260), τὰς ᾿Αθήνας φασὶ θεοσε-
Beordras εἶναι.
The sense is,—I for τὰ regard you as more reverential
and fearful of the gods than the rest of the world. Cp. Winer,
§ 35, p. 218, and Baumg. ii. p. 157.
The word θεωρῶ appears to be studiously repeated (see vv. 16.
22). This is the light in which I regard you. This is my theory '
concerning you. You charge me with introducing new Deities
(v. 18). I will show that you yourselves are not satisfied with
what you have, and that you are affected with a mysterious craving
for something more.
He nts their feeling toward their deities as one of
servile dread, and he will deliver them from its vague alarms, and
teach them a religion of filial love.
The sense in which the Athenians, to whom he spoke, and
the word δεισιδαίμων, ‘timidus Deorum,” is evident from the
Chapter of Theophrastus sandra Eth. xvi.) on that subject.
The character of Nicias, as drawn by Thucydides (vii. 50.77. 86),
presents a striking specimen of Athenian δεισιδαιμονία. And the
verses of the great Poet of one of the Sects (the Epicurean) with
which St. Paul had to contend at Athens, display a graphic view
of his position at Athens in taking up arms against the Heathen
Theology, and an appropriate comment on his words :
“ Humana ante oculos foedé cim vita jaceret
In terris, oppressa gravi sub Religione,
Que caput coeli regionibus ostendebat,
Horribili super aspectu mortalibys instans.”’
And again,
——“ Sepius illa —
Religio peperit scelerosa atque impia facta.”
Lucret. i. 64—102.
The victory over this awful Religio—a victory Lucretius
claims for his ‘‘Graius bomo’’ (Epicurus), is indeed specially
due to St. Paul. Cp. Aug. de Civ. Dei iv. 30, ‘‘Agamus Deo
gratias, qui has superstitiones per altissimam Christi humilitatem,
per Apostolorum predicationem, liberd suorum servitate sub-
vertit.””
28. τὰ σεβάσματα] your temples, altars, &c., used in this
sense in the Greek Version in Wisd. xiv. 20; xv. 17. Bel and
the Dragon 27. (Kuin.) Cp. 2 Thess. ii. 4.
— εὗρον καῇ “1 met with even an altar inscribed to the
Unknown God.”
— βωμόν)[ An example to Christian Preachers and Mis-
sionaries, that they should adapt their addresses to the circum-
stances of their audience, and commence with things in which
they agree with them, and endeavour to persuade their hearers by
means of things which they acknowledge; and so lead them on
to accept the truth as it is in Christ.
In the Jewish Synagogue the Apostle always preached
from the Law and the Prophets there read. But in the heathen
city he takes his text from their Altar, and confirms it from their
Poets. To those who were under the Levitical Law, ‘he was as
under the Law that he might gain them that were under the
Law; and to them that were without the Law he became as
without the Law, that he might gain them that were without the
. Law;” and, so far as was consistent with his obedience to Christ,
he became ‘‘all things to all men that he might by all means
save some.”’ (1 Cor. ix. 20, 22.)
He thus brought every thing into subjection to Christ; and
often, as here, he overcame Satan by his own weapons; ἀπὸ τῶν
ὅπλων τῶν πολεμίων αὐτοὺς ἐχειρώσατο. See Ammonius in
Caten. p. 352.
Cp. Chrys. here, and Jerome, Epist. ad Magnum, “ Ductor
Christiani exercitis et orator invictus, pro Christo causam agens,
Yr aca arcraee fortuitam arte (arse?) torquet in argumentum
fidei.
εὗρον καὶ βωμὸν ἐν ᾧ ἐπεγέγραπτο, ᾿ΑΓΝΩ-
a 4 a a
Ὁ οὖν ἀγνοοῦντες εὐσεβεῖτε τοῦτο ἐγὼ καταγγέλλω ὑμῖν.
1ε Ν ε ia Ν , ᾿Ὶ Ld Ἂς 3 3 aA 4 3 A x
Ξ1Ὁ @
€0s ὁ ποιήσας τὸν κόσμον Kal πάντα τὰ ἐν αὐτῷ, οὗτος οὐρανοῦ καὶ
, nw a 25 n ὑδὲ en
ΧχειροποιήΤ. ols ναοῖς κατοικει, OvOoE νποὸο
— ἈΓΝΩΣΤΩΙ ΘΕΩΙ] It would seem that the same Divine
Power which had guided Pilate’s hand when he wrote the inscrip-
tion on the Cross, ‘‘Jesus of Nazareth, King of the Jews,”
directed those, unconscious though they were, who traced this
title on the Altar. It is not to be supposed that St. Paul alludes
to the more general inscription ἀγνώστοις θεοῖς, engraven on
some altars in the harbour and city of Athens (Pausan. Attic.
i. 1. Philost. Vit. Apollon. vi. 3. Col. Leake’s Athens, p. 306).
The title ᾿Αγνώστοις Θεοῖς (in the plural) was indeed of
some use to his argument, as it implied a confession from
Athenians themselves that there were Beings—and therefore a
Being—unknown to them, and yet entitled to divine worship.
But to suppose that he argued from such an inscription as
that, and from nothing more, would be tantamount to a suppo-
: sition that in preaching the One God, he argued from a profession
of Polytheism.
There was doubtless an altar at Athens declaratory of the
| Unity of the Godhead. There was an altar inscribed ἀγνώστῳ
Θεῷ. Such an inscription would have been suggested by the
natural cravings of the heart for something more pure and
rational than the unholy and unsatisfying vanities of Gentile
Polytheism.
This craving had been expressed by heathen Poets, e. g. by
Aratus, whom St. Paul quotes (v. 28).
And (as Chrys. and Cicumenius, and others state) the
occurrence of public calamities, such as the great Plague at
Athens in the 40th Olympiad suggested to the Athenians that
there might be some other god whom they had offended, and
who could and would give them that aid which they had sought
in vain from their many gods of wood and stone. As Col. Leake
has observed (p. 306) ; ‘‘ Diogenes Laertius (in Epimenid. lib. i.
sect. 10) informs us that Epimenides himself came to Athens
to establish this worship, and that he sacrificed upon the Areo-
pagus.””
Laertius does not indeed speak of the ἄγνωστος Θεός, but
he says τῷ προσήκοντι Θεῷ, in the singular number; and his
name would have been specified if it had been known. “It is
probable, therefore (says Leake), that an altar ᾿Αγνώστῳ Θεῷ
continued to stand upon the Areopagus from that time until
it became the occasion of St. Paul’s address to the Athenians.”
If the altar was visible (as perhaps it was) the appeal would have
been much more cogent and striking.
The words of the interlocutor in the dialogue of Philopatris,
ascribed by some to Lucian (iii. 708, but see Gieseler, § 40),
νὴ τὸν ἄγνωστον ἐν ᾿Αθήναις, and τὸν ἐν ᾿Αθήναις ἄγνωστον
ἐφευρόντες. .. τούτῳ εὐχαριστήσωμεν, though designed perhaps
as a sneer on St. Paul’s speech at Athens (and so proving its dis-
semination in the Gentile world), are far from casting any doubt
on the Apostle’s assertion ; they rather confirm his statement of
the fact: though they do not concede his inference from it. No
one—much less St. Paul—would have hazarded an illgrounded
assertion before an assembly of critical Athenians. And the con-
version of Dionysius, a Judge of the Court of the Areopagus, by
St. Paul’s pleading, is a sufficient proof that the allegations, on
which it was grounded, were true.
Hence Clem. Alex. (Strom. i. 9) and S. Aug. (c. Crescon.
i, 29) affirm that the Athenians worshipped one God, although
unknown.
— ὃ ἀγνοοῦντες εὐσεβεῖτε) “nomen quod ignorantes bené
, colitis, ego declaro vobis; Deus Qui” &c. The reading ὃ and
τοῦτο restored from the oldest MSS. by recent Editors, is more
consistent with the argument than ὃν and τοῦτον. Cp. John iv.
22, ὑμεῖς προσκυνεῖτε ὃ οὐκ οἴδατε.
There seems a contrast between εὐσεβεῖτε here and δεισιδαι-
povla υ. 22.
24. οὐ---κατοικεῖ] is not locally confined to them as to a
dwelling place (Acts vii. 48), even though it be as magnificent as
the Parthenon and the Temple of Theseus.
This assertion, and others like it, of God’s Omnipresence,
were abused by the adversaries of Christianity into a charge
against the Christians that they had no Temples. Celsus, ap.
Origen. c. Cels. viii. p. 389. Minuc. Felix, 10, ‘‘nullas aras
habent, templa nulla.’ But this was an erroneous allegation.
See Tertullian, de Idol. 7, and Mede’s Essay on Churches, i.e.
‘appropriate places fur Christian Worship both in, and ever since
| the Apostles’ times,’’ Works, p. 319— 385.
(pt,
ACTS XVII. 26—34. XVIII. 1—3.
χειρῶν ἀνθρώπων θεραπεύεται, προσδεόμενος τινὸς, " αὐτὸς διδοὺς πᾶσι ζωὴν
καὶ πνοὴν καὶ τὰ πάντα' 5 " ἐποίησέ τε ἐξ ἑνὸς αἵματος πᾶν ἔθνος ἀνθρώπων
κατοικεῖν ἐπὶ πᾶν τὸ πρόσωπον τῆς γῆς, ὁρίσας προστεταγμένους καιροὺς, καὶ
τὰς ὁροθεσίας τῆς κατοικίας αὐτῶν, 1" ζητεῖν τὸν Κύριον, εἰ ἄρα γε ψηλα-
φήσειαν αὐτὸν καὶ εὕροιεν" καίτοιγε οὐ μακρὰν ἀπὸ ἑνὸς ἑκάστον ἡμῶν ὑπάρ-
xovra: 3 ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καί ἐσμεν: ὡς καί τινες τῶν καθ᾽
ὑμᾶς ποιητῶν εἰρήκασι, Τοῦ γὰρ καὶ γένος ἐσμέν. 3 Γένος οὖν ὑπάρ-
χοντες τοῦ Θεοῦ οὐκ ὀφείλομεν νομίζειν χρυσῷ ἢ ἀργύρῳ ἣ λίθῳ, χαράγματι
τέχνης καὶ ἐνθυμήσεως ἀνθρώπου, τὸ Θεῖον εἶναι ὅμοιον. ὅ9." Τοὺς μὲν οὖν
χρόνους τῆς ἀγνοίας ὑπεριδὼν ὁ Θεὸς τανῦν παραγγέλλει τοῖς ἀνθρώποις πᾶσι
πανταχοῦ μετανοεῖν: δ) ' καθότι ἔστησεν ἡμέραν, ἐν ἧ μέλλει κρίνειν τὴν
οἰκουμένην, ἐν δικαιοσύνῃ, ἐν ἀνδρὶ ᾧ ὥρισε, πίστιν παρασχὼν πᾶσιν, ἀνα-
a, 28 3 “a
στήσας αὐτὸν ἐκ νεκρῶν.
83 ᾿Ακούσαντες δὲ ἀνάστασιν νεκρῶν οἱ μὲν ἐχλεύαζον, οἱ δὲ εἶπον, ᾿Ακου-
σόμεθά σον πάλιν περὶ τούτου. * Καὶ οὕτως ὁ Παῦλος ἐξῆλθεν ἐκ μέσον
αὐτῶν. 8: Twes δὲ ἄνδρες κολληθέντες αὐτῷ ἐπίστευσαν' ἐν οἷς καὶ Διονύσιος
o Job 12. 10.
Zech. 12. 1.
87
p Deut. 32. 8.
q Rom. 1. 20.
ch. 14. 17,
τ Ina. 40. 18.
sch. 14. 16.
Luke 24. 47.
tch. 2. 24,
ἃ 10. 42.
Rom. 2. 16.
ε» , a XN 2. 2 , , ¢ AY > a
ὁ Apeotayitns, καὶ γυνὴ ὀνόματι Aapapis, καὶ ἕτεροι σὺν αὐτοῖς.
XVIII. 1 Μετὰ δὲ ταῦτα χωρισθεὶς ὁ Παῦλος ἐκ τῶν ᾿Αθηνῶν ἦλθεν εἰς
a Rom. 16. 3.
A n
Κόρινθον: 3." καὶ εὑρών twa ᾿Ιουδαῖον, ὀνόματι ᾿Ακύλαν, Ποντικὸν τῷ γένει, 1 Cor. is. 10.
2 Tim. 4. 19.
προσφάτως ἐληλυθότα ἀπὸ τῆς ᾿Ιταλίας, καὶ Πρίσκιλλαν γυναῖκα αὐτοῦ, διὰ bch. 20.3.
1 Cor. 4. 12.
τὸ διατεταχέναι Κλαύδιον χωρίζεσθαι πάντας τοὺς ᾿Ιουδαίους ἀπὸ τῆς Ῥώμης, 3251. 1.9.
προσῆλθεν αὐτοῖς"
25. αὐτός ‘Ipse—nemo alius.”” Since He is the sole source
of all life to all He cannot be in need of any thing from any.
His essence is like that described by the Poet,—
“ Tpea suis pollens opibus, nihil indiga nostri.”
27. τὸν Κύριον) their Lord. See v. 24.
28. τινὲς--ποιητῶν)] Aratus, of Cilicia, St. Paul’s own
country (Grotius), and perhaps of Tarsus, St. Paul’s own city.
(Fabric. Bibl. Gr. iv. p. 87.)
P = same words are also in Cleanthes, of Lycia. Hymn.
ov. 5.
St. Paul connects all Greek poetry with Athens, “the eye of
Greece,’’ and by quoting Aratus he connects his audience with
himself. Cp. Jerome in Ep. ad Titum (vol. iv. p. 419).
29. λίθῳ] even though it be of marble from your celebrated
quarries of Mount Pentelicus.
— χαράγματι]) even though, like your chryselephantine Mi-
nerva of the Acropolis, it be from the hands of a Phidias.
80. ὑπεριδών)] without inflicting punishment. Cop. xiv. 16.
Rom. iii. 25. And in this sense it is used by LXX in Deut. '
xxii. 1. 3, 4.
82. ἀνάστασιν) i.e. of the body. See Bentley, Serm. ii.
Ῥ- 32,
Here St. Paul opposes all schools of Gentile Ethics. “Ut
carnis restitutio negetur, de und omnium philosophorum schola
sumitur.” (Zer(ullian, Preescr. 7.)
88. καὶ οὕτως ὁ Παῦλος ἐξῆλθεν] They deferred the re-
hearing of the cause to a more convenient season, and 80 he
departed.
He departed from Athens, never, as far as we know, to
revisit it. ‘‘ Nusquam Paulus minore cum fructu quam Athenis
docuit.” (Bullinger.)
A solemn warning to all, who, gifted with intellectual ad-
vantages, spend their time in speculation, and prefer novelty
to truth. Specially a warning to all such persons as seek for
novelties in Religion, and in the Exposition of Scripture. The
Spirit who dwelt in St. Paul may visit them for a time ; but, if he
pe not reverently entertained, He will depart from them—perhaps
‘or ever.
84. Διονύσιος] afterwards the first Bishop of athens, according
to Dionysius, the Bp. of Cop; 7, of the e. Euseb. iii.
ἦν oe ᾿ Corinth ἄπο ον
ere is now 8 jicated : © Areopagus.
8. Chrys. de Sacerdot. 5," Od g9, Hog, 2 bat the De
maris here mentioned Wag 4, File y oF
1 Thess. 2. 9.
3b x ὃ AY x © 4 ν > 2. A . » ,
καὶ διὰ TO ὁμότεχνον εἶναι, ἔμενε TAP αὕτοις καὶ εἰργά- 2 Ther. 3.8.
The works attributed to him by some belong probably to
another Dionysius of the fourth century. See Bp. Pearson,
Vindic. Ign. cap. x. p. 249—264, ed. Churton.
Cu. 1. 1. Κόρινθον] “ Achaiee caput’? (Florus, ii. 69); “ totius
Grecise lumen” (Cicero, pro lege Manil. 6); “excisam quidem ἃ
Mummio, sed cum tempore refloreacentem ’’ (Grot.).
On its present condition, see Col. Leake's Morea, iii. 228—
237, and 322. Howson, chap. xii.
The following sunmary is from Kuin. :—
“ Portus habebat duo, ad navium stationes aptissimos, alterum
occidentalem, Lechseum, versus Italiam, alterum orientalem, Cen-
chreensem (v. 18), versus regiones Asiaticas, v. Strabo lib. viii.
Ῥ. 261, Pausan. Achaic. c. 16. Celebrabantur ibi, conventu totius
Greeciee (Curt. iv. 5) Iudi Isthmici, ultra Hadriani tempora, v. "
Pausan. Corinth. c. 1.2. Bello Achaico ἃ Lucio Mummio diru-
tam Flor. ii. 16. Plin. H. N. xxxiv. 2; xxxv. 5, centum annos
post Julius Cesar, deductis illuc libertinis quam plurimis, resti-
tuit, οὐ brevi tempore pristinum splendorem recuperavit, ita, ut
propter civium opulentissimorum copiam, et artium studium, inter
reliquas Greecie civitates principstum teneret. Quam in rem
luculentissima extant scriptorum veterum testimonia, nominatim
Strabonis, qui lib. viii. p. 263 scribit: ἡ μὲν οὖν πόλις τῶν
Κορινθίων μεγάλη τε καὶ πλουσία διαπαντὸς ὑπῆρξεν, ἀνδρῶν τε
ηὐπόρηκεν ἀγαθῶν εἴς τε τὰ πολιτικὰ καὶ εἰς τὰς τέχνας τὰς
| δημιουργικάς."
2. ᾿ΑκύλανἹ Aguilam: probably a name adopted for com-
mercial intercourse with the Romans; and the same as Onkelos.
(Valck.)
— Movrixdy] See ii. 9. 1 Pet. i. 1.
— Κλαύδιον---Ἰουδαίου-----Ῥώμης) ‘ Judseos impulsore Chresto
assidué tumultuantes, Roma expulit” (Sueton. Claud. 25). Cp.
Bede, who says that it is uncertain whether the Christians were
not confounded with Jews in that edict. Lardner, Credib. i.
11. 8. Burton, 184. Howson, i. 454. Gieseler, ὃ 28. It is
probable that the Jews of Rome, as at Thessalonica and other
great cities, had been stirred up against the Christians.
A happy exile for Aquila. Banishment by Cesar from
Rome brought him to Christ and the Church. He is afterwards
at Ephesus (v. 19. 1 Cor. xvi. 19), and returns to Rome ay
xvi. 3), and at Ephesus again (2 Tim. iv. 19). His wife Prisca,
or Priscilla, is always mentioned with him; and probably they
carried with them, wherever they went, the spiritual benefits they
derived from their fellowship with St. Paul. Thus evil is over-
ruled for good; and exile from an earthly city may be the means
of bringing many to heaven.
88
ACTS XVIII. 4—12.
lero: ἦσαν yap σκηνοποιοὶ τῇ τέχνῃ. 4 Διελέγετο δὲ ἐν τῇ συναγωγῇ κατὰ
πᾶν σάββατον, ἔπειθέ τε Iovdaiovs καὶ Ἕλληνας.
ech. 17. 14, 15.
δεΐῷῆς δὲ κατῆλθον ἀπὸ τῆς Μακεδονίας ὅ τε Σίλας καὶ ὁ Τιμόθεος, συν-
εἴχετο τῷ λόγῳ ὁ Παῦλος, διαμαρτυρόμενος τοῖς ᾿Ιουδαίοις τὸν Χριστὸν ᾿Ιησοῦν.
Ezek. 8. 18, 19.
Matt. 10. 14.
& 27. 25.
ch. 13. 45, 51.
64" Ayrraccopevev δὲ αὐτῶν καὶ βλασφημούντων, ἐκτιναξάμενος τὰ ἱμάτια
ΝΥ 3 , ε aA ΣΝ A A ε Ὁ θ Q > ΄΄ 3 ἃς.
εἶπε πρὸς αὐτούς, Τὸ αἷμα ὑμῶν ἐπὶ τὴν κεφαλὴν ὑμῶν: καθαρὸς ἐγώ' ἀπὸ
τοῦ νῦν εἰς τὰ ἔθνη πορεύσομαι. 7ἴ Καὶ μεταβὰς ἐκεῖθεν ἦλθεν εἰς οἰκίαν τινὸς
2. », 3 ’ ,’ δ Ν 4([ι ε > », > a Lal
ὀνόματι ᾿Ιούστου, σεβομένον τὸν Θεὸν, οὗ ἡ οἰκία ἦν συνομοροῦσα τῇ συν-
Ε1 Cor. 1. 14.
αγωγῇ. ὃ." Κρίσπος δὲ 6 ἀρχισυνάγωγος ἐπίστευσε τῷ Κυρίῳ σὺν ὅλῳ τῷ
οἴκῳ αὐτοῦ' καὶ πολλοὶ τῶν Κορινθίων ἀκούοντες ἐπίστευον, καὶ ἐβαπτίζοντο.
f Jer. 1. 19.
ch. 23. 14.
g John 10. 16.
Matt. 28. 20.
9ΓΕἶπε δὲ ὁ Κύριος δι’ ὁράματος ἐν νυκτὶ τῷ Παύλῳ, Μὴ φοβοῦ, ἀλλὰ λάλει
3 aA
καὶ μὴ σιωπήσῃς" 1 " διότι ἐγώ εἰμι μετὰ σοῦ, καὶ οὐδεὶς ἐπιθήσεταί σοι τοῦ
κακῶσαί oe διότι λαός ἐστί μοι πολὺς ἐν τῇ πόλει ταύτῃ.
1" ἘἙκάθισέ τε
ἐνιαντὸν καὶ μῆνας ἐξ, διδάσκων ἐν αὐτοῖς τὸν λόγον τοῦ Θεοῦ.
12 Ταλλίωνος δὲ ἀνθυπατεύοντος τῆς ᾿Αχαΐας, κατεπέστησαν ὁμοθυμαδὸν
8. σκηνοποιῇ To which St. Paul himself refers, Acts xx. 34.
1 Cor. iv. 12. 2 Cor. xi. 9; xii. 13. 1 Thess. ii. 9. 2 Thess. iii. 8.
The word σκηνοποιοὶ is best rendered “ opifices tentoriorum ex
corio, in usum viatorum.”” As Chrys. explains it, ἐπὶ σκηνοῤ-
pagelou ἑστὼς δέρματα ἔῤῥαπτε, and as Arator says (p. 206),
“‘tentoria quippe ᾿
Fortia mobilibus fabricabat in aggere tectis ;
Longits he abiens peregrinus ubique viator
Erigit, atque hiemes solesque his pellibus arcet.”’
The supposition that these σκηναὶ were made from the cili-
cium, or goats’-hair, of St. Paul’s native country Cilicia, does not
seem to rest on any good foundation (cp. Meyer).
There was nothing discreditable, in the eyes of a Jew, in
manual labour. ‘Mos erat etiam doctissimis Judsorum opifi-
cium aliquod discere.” See Schoettgen, p. 472, and Rosenm.
here, and Biscoe, p. 273.
Hence St. Paul is called “ pellium sutor” by Origen (hom.
17 in Num.).
May we not add, in reference to Christ Himself, that Ipse
Orbis terrarum Opifex, sacrosanctis Suis manibus fabri artem
exercebat (Matt. xiii. 55. Mark vi. 3). Sic et Apostolorum pri-
marius, qui in Ecclesie tabernaculo pangendo plus omnibus labo-
rabat (1 Cor. xv. 10), tentoriis factitandis victum queeritabat: et
a terrenorum tentoriorum suturf (cp. Origen, hom. 17 in Num.)
ad seterna habitanda vocatus est ? ‘Heng Arator says (p. 207),
—"habitacula Paulus
Dum terrena levat, docet ut cozlestia condat,
Factaque seepe manu nunc construit atria verbo.’’
This was indeed a consecration of human labour. As Chrys.
observes here, ‘‘ St. Paul, after working miracles, stood in his
workshop at Corinth, and stitched hides of leather together with
his hands; and the Angels regarded him with love, and the Devils
with fear.”
St. Paul, it would seem, from his free-birth at Tarsus (cp.
xvi. 37), and from his education under Gamaliel at J lem
(see xxii. 3), was of an opulent family ; and it is probable that at
his conversion he incurred a loss of estate, as well as of friends,
so that he was obliged to provide for his necessities by the work
of his own hands. Acts xx. 34.
But he thought all things σκύβαλα that he might win Christ,
for whom he suffered the loss of all things (Phil. iii. 8).
It was not honourable to the Corinthians, that the Apostle
was obliged to provide a maintenance for himself by manual
labour. And their “lack of service” to him is contrasted in
Scripture (see v. 5) with the thoughtful liberality of the Mace-
donian Churches.
But that lack of service on their part gave him an occasion
for showing that he did not preach for an earthly reward; and
also for stating the claim of Christ’s Ministers to a competent
maintenance (see 1 Cor. ix. 7. 11, 12. 18. 2 Cor. xi. 7) with
greater force, because no one could allege that in 20 doing he was
pleading for himself.
4. “EAAnvas] A remarkable passage, as showing that the
word Ἕλληνες is sometimes used in the Acts for Greek-speaking
Jews and proselytes. Here Hellenes are attendants on the
synagogue-worsbip (as in xiv. 1; xvii. 4); and it is not till after
that the Jews, whom St. Paul addresses (see 9. 5), had rejected
the Gospel, that he says he will go to the Gentiles (r. 6), eis τὰ
ἔθνη. See above, xi. 20.
δ. κατῆλθον ἀπὸ τῆς Μακεδονίας ὅ τε Σίλας καὶ ὁ Tipd@eos] As
Dr. Paley observes, St. Paul had sent for them to come to him
from Macedonia fo Athens (xvii. 15,16). And St. Paul says
(1 Thess. iii. 1), “We thought good to be left at Athens alone,
and sent Timotheus our brother to establish you.” Thus the
Epistle implies what is said in the History, and supplies what
is not said; and vice versed.
— τῷ λόγῳ] So A, B, D, E, G, and some Cursives and
Versions; and this reading is adopted by Griesb., Scholz, Lach.,
Tisch., Born., Alf—Elz. συνείχετο τῷ πνεύματι. The sense is
—after the arrival of Silas and Timotheus, he was constrained by
the Word within him urging him to speak, and striving vehe-
mently for utterance. So the Syriac Version. Cp. Luke xii. 50,
πῶς συνέχομαι, ἕως οὗ τελεσθῇ ; and 2 Cor. v. 14, ἡ ἀγάπη
συνέχει ἡμᾶς. And see LXX in Jerem. xx. 9; xxiii. 9. Ps.
xxxix. 3. Job xxxii. 18, 19.
But why was he thus constrained, after their arrival ἢ
Probably, because they brought to him pecuniary supplies
from Thessalonica. See 2 Cor. xi. 9, " When I was present with
you and wanted, I was le to no man; for that which was
lacking to me (at Corinth), the brethren which came from Mace-
donia (i.e. Silas and Timotheus) supplied.’”” See also what he
says to the Philippians of Macedonia (Phil. iv. 14—18).
Therefore, after the arrival of his friends from Macedonia
he gave himself up to preaching; he left off making earthly tents,
to build up the heavenly Tabernacle of the Church of God.
“It is more blessed to give than to receive” (Acts xx. 35).
A double blessing was, therefore, on the Macedonian Churches.
The Corinthians lacked in service to the Apostle in their own
city ; the Thessalonians sent supplies to St. Paul at Corinth, and
so the Christians of Macedonia edified the Church in Achais.
1. ἐκεῖθεν) i.e. from the Synagogue. Cp. xix. 9, where St.
Paul separates himself from the Synagogue at Ephesus, and
transfers his disciples to the “ school of Tyrannus.”
— Ἰούστου)] Some Versions and a few MSS., E, B, πῆ, -
insert Τίτου before ᾿Ιούστον ; which is defendod by Bornemann.
It may be observed here that 7i/us is never mentioned in
the Acts of the Apostles. Cp. Bp. Pearson, O. P. ii. 328.
8. Kplowos] who was baptized by St. Paul himself, 1 Cor.
i, 14. Cp. yi H. P. p. 39.
— ὁ ἀρχισυνάγωγο)] Mark v. 22.
There were several ἀρχισυνάγωγοι to one Synagogue, see
Acts xiii. 15. And therefore the article is used here to distin-
guish Crispus from others who had not the same function, as the
words in xvii. 34, Διονύσιος ὅ ᾿Αρεοπαγίτης, distinguish him from
others who were not Areopagites. See on Jobn xviii. 10.
Hence, it cannot be concluded with some, that Sosthenes,
(v. 17) succeeded Crispus.
10. λαός μοι πολὺς ἐν τῇ πόλει ταύτῃ) Not so at Athens,
xvii. 33, 34ά. The commercial Corinth was more favourable to
the Gospel than Athens, with its love of novelty and empirical
Intelligence.
12.] The words Γαλλίωνος ἀνθυκατεύοντος τῆς ᾿Αχαΐας, intro-
duced at the beginning of the sentence, and with something of the
style of an official document, are designed to call the reader's at-
ACTS XVII. 13—18.
89
οἱ Ιουδαῖοι τῷ Παύχῳ, καὶ ἤγαγον αὐτὸν ἐπὶ τὸ βῆμα ' λέγοντες, Ὅτι παρὰ
τὸν νόμον ἀναπείθει οὗτος τοὺς ἀνθρώπους σέβεσθαι τὸν Θεόν.
Mb dye heh. 25. 11.
λοντος δὲ τοῦ Παύλου ἀνοίγειν τὸ στόμα, εἶπεν ὁ Γαλλίων πρὸς τοὺς ᾿Ιουδαίους,
Εἰ μὲν ἦν ἀδίκημά τι ἣ ῥᾳδιούργημα πονηρὸν, ὦ ᾿Ιουδαῖοι, ' κατὰ λόγον ἂν τποα. 15. 5.
ἠνεσχόμην ὑμῶν: 15 εἰ δὲ ζήτημά ἐστι περὶ λόγου καὶ ὀνομάτων, καὶ νόμον
τοῦ καθ᾽ ὑμᾶς, ᾿ὄψεσθε αὐτοί: κριτὴς ἐγὼ τούτων οὐ βούλομαι εἶναι.
16 καὶ j ch. 23. 29.
Il, 19.
Ἐς 4 & 25.
ἀπήχασεν αὐτοὺς ἀπὸ τοῦ βήματος. *’EmdaBopevor δὲ πάντες Σωσθένην ibn 38. 31.
τὸν ἀρχισυνάγωγον ἔτυπτον ἔμπροσθεν τοῦ
ΤΓαλλίωνι ἔμελεν.
181:
Ὁ δὲ Παῦλος ἔτι προσμείνας ἡμέρας ἱκανὰς, τοῖς ἀδελφοῖς ἀποταξάμενος,
la Q 3 ’ aA
βήματος: καὶ οὐδὲν τούτων τῷ
1 Ναπι. 6. 18.
ch. 21. 24.
ἐξέπλει εἰς τὴν Συρίαν, καὶ σὺν αὐτῷ Πρίσκιλλα καὶ ᾿Ακύλας, κειράμενος τὴν
κεφαλὴν ἐν Κεγχρεαῖς, " εἶχε γὰρ εὐχήν.
tention to the influence of the imperial Authority of Rome in re-
lation to Christianity. The incident now to be recorded is signifi-
cant; itis φωνᾶν συνετοῖσι; an epitome of history. Almighty
God interferes here to protect St. Paul against the malice of the
Jews; and the instrument which He uses for this p on this
and other occasions is the imperial er of Rome (cp. Baumg.
ii. 218),— an adumbration of what He will do hereafter, in a more
signal manner, by making all the Powers of this world, indifferent
or hostile though they be, subservient to the Triumph of Christ.
— Γαλλίωνο5] Μ΄. Annseus Novatus, the younger brother of
the celebrated Stoic L. Annzeus Seneca, uncle of the Poet Lucan;
called “dulcis Gallio” by Statins (Sylv. ii. 7. 32), and “ dulcis
omnibus” by his brother Seneca (Preef. lib. iv. Nat. Queest.),
who dedicates to him his books “‘ De Ird”’ and “‘ De Vitd Beatd.””
He had been adopted by Gallio the Rhetorician, from whom he
derived his name.. He is called dominus by Seneca—his elder
brother—on account of his official dignity.
— &s6vraretovros] Another proof of St. Luke’s ὃ
Achaia had been an Imperial Province under Tiberius (Tucit. i.
76), but was restored to the Senate by Claudius. (Suefon. Claud.
26.) How much more 86. Luke knew of the history of Rome
ἤν τῶ Roman Historians did of Christ! Cp. Lardner, Cred. i.
— *Axatas] See xvi. 9.
11. xdvres] i.e. the Jews. The words of Ἕλληνες are added
by Elz. with Ὁ, E, and probably G, H, and the great majority of '
cursives. But A, B omit these words, and they are not in Ῥεῖ. |
and some other Versions, nor in Chrys., who says οὕτως ἰταμοὶ
ἦσαν of "lovSaios: and they have been rejected by Lachm.,
Tiech., and Alford.
Why did St. Luke mention the circumstance, whatever it
was?
The answer seems to be supplied by the close of. the verse,
οὐδὲν τούτων τῷ Γαλλίωνι ἔμελεν. He intends to mark the indif-
ference of the Roman Power, as represented by the Proconsul of
Achaia. It was not so bitter in its hostility to Christianity as the
Jews were, whorcalled themselves the people of God. It did not
persecute, but it would not befriend the Gospel.
It would not interfere to protect the cause of truth; and in
its philosophic professions of toleration and non-interference, it
allowed the laws of morality to be infringed and outraged in its
presence. It seems therefore probable, that πάντες refers to the
Jews. Gallio professed to be unwilling to adjudicate between the
* Jews and St. Paul, on the plea that the matter was not within his
cognizance, and he drove the Jews from the judgment-seat; and
it seems that they, disappointed of their expectation, were so reck-
less as to seize on Sosthenes, the chief of the Synagogue, and to
best him in the presence of Gallic. Cp. Paley, Hore Paul.
Ρ. 40, who takes this view. :
But why did the Jews beat the chief of their own Syna-
gogue :
The answer seems to be supplied by the passage where
Sosthenes is associated with St. Paul, as ‘‘ Sosthenes our brother,”
in the beginning of the First Epistle to the Corinthians.
It may be, that the Sosthenes here is not the same as there.
But Holy Scripture loves clearness, and not confusion, and seems
to suggest their identity. See also next note.
— Σωσθένην] The Jews, being disappointed in their expecta-
tions against Paul, tarned their against Sosgjenes. Probabl
Sosthenes was favourable to St Poul, and ined them pad
destroying him, and was therefore obnoxious (0 th Jews - (Chrys,
Απέποι., aiid aoe the in fed Aa i ἢ παι by them
attac! im more Ζ. i
Von. I.— Parr II. 7 & "35 aa asi
“2 Tim. iv. 19. There must be some reason for this.
m Rom. 16. 1.
to Christianity, after the example of his brother ἀρχισυνάγωγος,
Crispus (v. 8).
— οὐδὲν--- ἔμελεν) Although this outrage in his presence was
an insult to himself and to his office (CArys.), and as if this was
no ἀδίκημα! And yet Gallio was “dulcis”? (see above on
v. 12),— and had professed, that if there had been any act of per-
sonal wrong (v. 14), he would do justice to the injared party.
But the favourite of this world does not always make a good
Judge. See further above, xiii. 7. And professions of toleration
and non-interference are often only specious disguises for love of
ease, or thin veils for cowardice and desire of popular applause.
It is not surprising that Gallio is afterwards heard of as minister-
ing to Nero at Rome in his frivolity and sensuality, and as stage-
in the scenes described by Dio, Ixi. 20, which caused so
much grief to the honest Burrhus {τὰς Ann. xiv. 15), and to
Gallio’s brother Seneca. At length io, the favourite, as well
as his brother Seneca, the instructor of Nero, were killed by him.
18. Πρίσκιλλα] Why is Priscilla named before her husband
Aquila?
‘ “The head of the woman is the man (1 Cor. xi. 3); and
‘she is commanded to be in subjection to her husband as the
Church to Christ (Eph. v. 22—24).” "
Yet here the wife is placed before her husband. And this
order is adopted in some places by St. Paul also, ἔρος ria
t is ol
servable also, that both St. Luke and St. Paul in other places
put Aquila the husband before Priscilla the wife. See Acts xviii. 2.
1 Cor. xvi. 19.
But why is Priscilla ever put first ?
Bengel says, “ Viro preponitur uxor spectatior;”’ but he
does not say in what she was ‘ spectatior’ or more honourable.
Aquila was a Jew when he came to Corinth; and he was
known as such in the first instance to the Church. (See xviii. 2.)
But perhaps his wife Priscilla was a Christian, and was instru-
mental in his Conversion (for he was converted) to Christianity.
She is associated with him in xviij. 26, where some MSS.
and Editors place her name first, in bringing the celebrated Jew
Apollos to a more perfect knowledge of the Gospel.
It seems not improbable, that Priscilla was distinguished by
her zeal and ability in disseminating the truth, and that she had
an authorized position and official fanction in the Church.
This conjecture is confirmed by what we read in 1 Cor.
xvi. 19, where St. Paul, writing from Ephesus, says, “" Aquila and
Priscilla salute you; with the Church that is in their house.”
And, what is more remarkable, St. Paul, in writing from
Corinth to Rome, after his mention of Phebe, the deaconess of
Cenchrese (the port of Corinth), proceeds immediately to send
his salutation to the Roman Christians; and after the name of
Phebe, and at the head of that long list of names, he places first
in order the name of Priscilla.
The- position she here occupies, and the terms in which she
is mentioned there (Rom. xvi. 8, where her name stands before
her husband’s), show that she had been of signal use to St. Paul
and to the Church.
“ Salute Priscilla and Aquils, my helpers in Christ Jesus, who
for my life laid down their own necks Bi preg | at Ephesus),
unto whom not only I give thanks, but the Churches of the
Gentiles ; and salute the Church that is in their house.”
From the position of her name immediately after Phebe the
Deaconess, and before her husband and all the other Roman
Christians, it may ps be inferred that Priscilla also waa
appointed by St. Paul to do the work of a Deaconess in the
Church.
It is indeed sometimes supposed that a unmarried
90
ACTS XVIII. 19, 20.
19 Κατήντησε δὲ εἰς Ἔφεσον, κἀκείνους κατέλιπεν αὐτοῦ" αὐτὸς δὲ εἰσελθὼν
THVT)
neh. 17. 2.
εἰς τὴν συναγωγὴν διελέχθη " τοῖς ᾿Ιουδαίοις. “Ὁ ᾿Ερωτώντων δὲ αὐτῶν ἐπὶ
women of mature age, or widows, were alone admitted to that
office. (See Bingham ii. 22.) But not enough is known of
its constitution to authorize a confident assertion on this
point.
7 Priscilla, by her marriage with Aquila, who was connected
with the Jews by origin, and appears to have been led by his
mercantile pursuits to travel from one populous city to another
(for we hear of him at Rome, at Corinth, at Ephesus, and again
at Rome), would have had many favourable opportunities for
serving the cause of Christianity ; and from the terms which she
is mentioned in Scripture, she appears to have availed herself of
It is therefore submitted for the reader’s consideration,
whether she was not appointed by St. Paul to such an office in
the Church as a holy and pious matron could hold in primitive
times; and whether it is not an account of the official dignity
annexed to that office, that her name, which, if she were re-
solely as a woman and a wife, would follow after that of
a feria is sometimes placed before it both by St. Luke and
‘aul. .
This incident—trivial as at first it may seem—is also of
value as showing the truth of the history, and the connexion of
St. Luke with St. Paul.
The coincidence between the narrative of St. Luke, in the
Acts of the Apostles, and the Epistles of St. Paul, does not con-
sist merely in this, that they both mention the names of Aquila
and Priscilla, or that they both mention that of Aquila first or
that of Priscilla first, but that each sometimes places Priscilla
first, and sometimes Aquila; i.e. they both seem to have re-
garded Priscilla as holding @ peculiar position in the Church,
8 position no where fully explained, but only implied, and as
having precedence before Aquila in that official respect, though
bound to submit to him, and therefore sometimes named after
him, as her husband.
— κειράμενος τὴν κεφαλὴν ἐν Keyxpeais, εἶχε γὰρ εὐχήν]
co shows that this is mot said of Aquila, but of
t. Paul.
So it was understood by Didymus, the Master of S. Jerome.
See Caten. p. 307, where he says, ‘‘ Paul the Apostle of the Gen-
tiles became a Jew to the Jews, in order that they might not be
estranged from him as one who revolted from the Lord; and
therefore, according to the custom of his country, he polled his
head at Cenchrez, being under a Vow; and further, when be
arrived at Jerusalem, he joined himself to the four men who had
such a vow as this upon them.” See xxi. 23.
As Bede observes here (p. 73), and in Retract. (p. 148),
- both Jerome and Augustine apply the words to St. Paul.
Jerome says (Ep. ii.), “ Fratribus valedicens navigabat Syriam, et
cum 60 Priscilla et Aquila; et ¢ofondit sibi in Cenchreis caput ;”
and Augustine (Ep. 80), “Timotheum circumcidit, et Cenchreis
votum absolvit.’’
This would seem to intimate that the present reading of the
Vulgate, “qui sibi totonderat caput,” is not so ancient as the
fifth century.
Some have asserted that Chrysostom applies it to Aquila ;
but this is an error.
It is also said by some (e.g. Meyer, p. 333) that Theophy-
dact understands it of Aquila, and not of St. Paul. But Theo-
phylact says (iii. p. 140), “‘ Because he seemed to some to teach
men to abandon the Law (of Moses), and they were offended
with him on that account, and would not receive his preaching,
therefore he does this here, and in the Temple at Jerusalem
(xxi. 24. 26) in compliance with their scruples. And this is
what he says of himself, ‘I became as under the Law to them
who were under the Law’ (1 Cor. ix. 20).”” Therefore Theo-
phyl. applies it to St. Paul, and Bede observes, “hec fecit
Paulus ut Judaos lucrifaceret.””
It is true that in the Editions of this author (Theophylact),
there is also a scholium connecting it with Aquila; but this seems
to be a more recent interpolation.
Modern Expositors are divided. Erasm., Luther, Beza,
Calvin, Bengel, Whitby, Rosenm., Olsh., Neander, De Wette,
Baumg. (ii. p. 224), Hackett (p. 261), Alford, and others refer
it to St.
Hammond, Grotius, Valck., Kuin., Wieseler, Meyer, to
Aquila.
᾿ The argument used by some, that if St. Luke had not
intended that ᾿Ακύλας should be construed with κειράμενος, he
would not have put Priscilla first, is refuted by the passages cited
in the preceding note. The verbs and participles of this verse
and the next refer to St. Paul; and Aquila, is only introduced
parenthetically. ᾿
The words εἶχεν εὐχὴν are best illustrated by Acts xxi. 23,
εἰσὶν ἡμῖν ἄνδρες τέσσαρες εὐχὴν Exovres ἐφ᾽ ἑαυτῶν. The
εὐχὴ is the Hebrew ὙΠ) (nedher), a vow, and when thus placed
by itself, can hardly be understood to mean any thing else but
what was called εὐχὴ by the Jewish Hellenists (e.g. Philo,
i. p. 357, εὐχὴ μεγάλη), i.e. the vow of a Nazarile, concerning
which see Numb. vi., and the Talmudistic traditions in the
Mishna Tract. Nazir, Tom. iii. pp. 146—178, ed. Surenhus.
This then appears certain, that when St. Paul ἐκείρατο at
Cenchre, the eastern port of Corinth, he had the vow of a
Nazarite upon him. As Bede says, ‘‘Navim ascensurus caput
ex voto totondit,” and he explains the ‘votum’ as that of a
Nazarite.
But what is the meaning of the word xeipduevos ὃ
The action here is supposed by some Expositors to be similar
to that in Acts xxi. 24, where we read of the “four men having
a vow,” and “ shaving their heads.”’
But it ought to be noticed, that St. Luke does not use the
same word in the two places. Here he says κειράμενος, there
(xxi. 24) ξυρήσωνται.
The word used by St. Luke in the present passage (xes-
pduevos), is never applied by the LXX to describe the jinal
Nazaritic shaving of the head on the expiration of the vow.
The word κείρεσθαι is used to describe the more ordinary act,
that of cutting the hair short—as for instance, the polling of his
head by Absalom, who, as the Rabbis say, was 8 Naza-
rite. Ligh{foot, i. p. 1092; ii. p. 774. See 2 Sam. xiv. 26, ἐν
τῷ κείρεσθαι αὑτὸν τὴν κεφαλὴν αὐτοῦ, καὶ ἐγένετο dw’ ἀρχῆς
ἡμερῶν εἰς ἡμέρας ὡς ἂν ἐκείρετο, ὅτι κατεβαρύνετο ἐπ᾽ αὐτὸν,
καὶ κειρόμενος ἔστησε τὴν τρίχα τῆς κεφαλῆς αὐτοῦ k.T.A.
Absalom let his hair grow by reason of a vow of Nazaritism,
perhaps taken in a spirit of personal vanity. We do not hear
that he ever ἐξυρήσατο κεφαλήν. But he periodically ἐκείρατο
κεφαλὴν, on account of the weight of his hair. A tem
Nazarite might poll his head (κείρασθαι) in foreign lands. See
Mishna, 1. c. vol. v. p. 167, “ 81 raserit capillum capitis Nasirea-
tis sui, tam subjiciat olle (i.e. in the Temple), si tonsus fuerit in
provincia, tum non subjiciat olle.”’ And some of the Rabbis say,
that in this case his hair was to γον | τ ΔῈ who cane
at the door of the Sanctuary (Lightfoot, i. p. 1092), who says,
“Tf he polled his head in the pos (i.e. out of Palestine), as
Paul did at Cenchrea, he was to bring his hair and burn it,” in
the room for the Nazarites at the Temple.
The word used by the LXX to describe the shaving of the
head by the temporary Nazarite is ξυρήσασθαι. This word is
used to signify both the process of shaving the head after a
Levitical pollution (when the days already past were counted as
nothing, see Numb. vi. 12, and the term of the vow began again),
and also to describe the final process of shaving the head when
the term of the vow had expired. See Numb. vi. 9, ἐάν τις
ἀποθάνῃ ἐπ᾽ αὐτῷ (and so be incur a pollution by nearness to a
or body) παραχρῆμα μιανθήσεται ἣ κεφαλὴ εὐχῆς αὐτοῦ, καὶ
ξυρήσεται.
And again, as to the final shaving, on the ‘expiration of the
term of the εὐχὴ, or vow, it is said, Numb. vi. 18, ξυρήσεται ὃ
ὑὐγμένος παρὰ τὰς θύρας τῆς: oKNVYAS τοῦ μαρτυρίου Thy κεφα-
λὴν τῆς εὐχῆς αὐτοῦ, καὶ ἐπιθήσει τὰς τρίχας ἐπὶ τὸ πῦρ, ὅ
ἐστιν ὑπὸ τὴν θυσίαν τοῦ σωτηρίου.
The head of the Nazarite could not be shaved finally except
at a particular place, i.e. at the door of the Sanctuary, which, in
St. Paul’s time, was at Jerusalem (Numb. vi. 18). Cp. Joseph.
B. J. ii. 15.1, ἐπεδήμει δὲ Βερνίκη ἐν τοῖς Ἱεροσολύμοις, εὐχὴν
ἐκτελοῦσα τῷ Θεῷ. Josephus adds, that it was a custom
for persons in sickness or other distress, to make a vow for
thirty days before that on which they were about to offer sacri-
fices, and to vow to abstain from wine and to shave their heads.
And in doing this at Jerusalem they went barefoot.
Therefore St. Paul’s act at Cenchrea was not such a shaving
of the head.
St. Paul himself marks a distinction between κείρεσθαι and
ξυρήσασθαι. 1 Cor. xi. 6, αἰσχρὸν γυναικὶ τὸ κείρασθαι ἣ
ξυρᾶσθαι. The Vulgate well distinguishes between the two
words here and in xxi. 21 and 1 Cor. xi. 6, rendering κείρεσθαι by
tondere, and ξυρᾶσθαι by radi and decalvari. Cp. the Mishna
as cited above.
The word κείρεσθαι signifies to poll the hair, or cut it short
by scissors or shears. But ξυρήσασθαι is to shave the hair off,
at least in part, with a ξυρὸν or razor, so that the scull appears.
Hence it may be inferred,
That the word κειράμενος does not describe the shaving of
the head on the expiration of the term of a Nazarite’s vow;
ACTS XVIII. 21—27.
πλείονα χρόνον μεῖναι παρ᾽ αὐτοῖς οὐκ ἐπένευσεν, *! " ἀλλ᾽
91
9 id 9 a
ΟἹ Cor. 4. 19.
ἀπετάξατο αὐτοῖς ο1 Cor. 4.1
3 iA a , Ν ε AY > Ld aA 3 ε bX. « Hebd. 6. 3.
εἰπών, Δεῖ pe πάντως τὴν ἑορτὴν τὴν ἐρχομένην ποιῆσαι εἰς “Iepooddupa:
Ῥ πάλιν δὲ ἀνακάμψω πρὸς ὑμᾶς, τοῦ Θεοῦ θέλοντος. “3 Καὶ ἀνήχθη ἀπὸ τῆς ν.}.}9.3ι.
3 ,ὔ a A 3 , 3 x N 9 , ‘ >
Ἐφέσου: καὶ κατελθὼν eis Καισάρειαν ἀναβὰς καὶ ἀσπασάμενος τὴν ἐκκλη-
σίαν, κατέβη εἰς ᾿Αντιόχειαν. ™ Καὶ ποιήσας χρόνον τινὰ ἐξῆλθε, διερχόμενος
lel ‘ x , a ’ > id if ‘A id
καθεξῆς τὴν Γαλατικὴν χώραν καὶ Φρυγίαν, ἐπιστηρίζων πάντας τοὺς μαθητάς.
24 q? La) , 3 ‘ 3. ,“, > AY a 2 aN ,
Ἰουδαῖος δέ τις, ᾿Απολλὼς ὀνόματι, ᾿Αλεξανδρεὺς τῷ γένει, ἀνὴρ λόγιος, a ee
κατήντησεν εἰς Ἔφεσον, δυνατὸς ὧν ἐν ταῖς γραφαῖς. ** Οὗτος ἦν κατ-
Tit. 3. 13.
rch. 19. 3.
Ἠχημῶνος τὴν ὁδὸν τοῦ Kupiov καὶ ζέων τῷ πνεύματι, ἐλάλει καὶ ἐδίδασκεν
3 ΄- a “ a? A 3? 4 id “ 4 > 4
ἀκριβῶς τὰ περὶ τοῦ ᾿Ιησοῦ, ἐπιστάμενος μόνον τὸ βάπτισμα ᾿Ιωάννον'
36 οὗτός
τε ἤρξατο παῤῥησιάζεσθαι ἐν τῇ συναγωγῇ. ᾿Ακούσαντες δὲ αὐτοῦ ᾿Ακύλας
καὶ Πρίσκιλλα, προσελάβοντο αὐτὸν, καὶ ἀκριβέστερον αὐτῷ ἐξέθεντο τὴν τοῦ
Θεοῦ ὁδόν. 57" Βουλομένον δὲ αὐτοῦ διελθεῖν εἰς τὴν ᾿Αχαΐαν, προτρεψάμενοι «1 Cor. 3.6.
That it is here used to describe the act of eutting the hair
short by a temporary Nazarite ;
That the addition of the words εἶχε γὰρ εὐχὴν intimate that
St. Paul would sof have cut his Aair short, if he had not made a
vow of Nazaritism.
Having taken such a vow, he would be allowed κείρεσθαι,
because according to the Law he could not shave his head before
he came to Jerusalem (Jahn, Archeol. 8. 394. Winer, ΒΕ. W.
B. p. 141, Art. ‘ Nasiréer’), and his hair might therefore other-
wise become too long for comfort or for decency.
It seems that St. Paul did not choose to cut his hair short
(κείρεσθαι) at Corinth, where he remained more than a year and
8 half (ev. 11. 18), but deferred it till he came to Cenchree, the
sea-port of Corinth, when he was just about to set sail for the
East; where he would come into contact with many Jews and
Jewish Christians. Indeed, in the next verse it is said that he
entered into the Synagogue at Ephesus and disputed with the
τὰς (v. 19). And soon after he came to Jerusalem for the
east.
And perhaps the reason why he said (xviii. 21) that he must
by all means (πάντως) be at Jerusalem at the next approaching
feast (for he did not attend all the feasts, nor nearly so), was that
he had this vow upon him; and that he must take the hair he
had cut short at Cencbrese, to be burnt at the temple at Jerusa-
lem, and accomplish his vow by a final shaving, and by votive
offerings at the Temple. As is said in the Mishna (Eduioth iv.
11), “Si quis vovisset Nazirseatum extra Terram (i.e. out of the
Holy Land), proficisci debuit in Terram, et illic votum implere.”
Cp. Lardner, i. p. 115. .
The knowledge that he was under such a vow would have
been of much use to him in his dealings with the Jewish Chris-
tians at Ephesus and elsewhere. It would be a visible and prac-
tical refutation of the charge that he despised the Levitical Law,
and condemned those who continued to οἱ 6 it.
Another reason, probably, why he did not choose to shear off
his hair or cut it short at Corinth, but waited till he came to
Cenchree (where he left Greece for 8 time), was because with the
Greeks it was usual only for slaves to wear the hair cropped short,
ἔπειτα δῆτα δοῦλος ὧν κόμην ἔχεις ; (Aristoph.)
To have appeared with his hair cut short in the Churches at
Corinth among the Greek Christians, might have exposed him
to ridicule aad his preaching to contempt. He acted with pru-
dence in reference to the Gentile Christians in nof cutting his
hair off at Corinth, nor till he was on the point of quitting
Greece. And if the Greek Christians heard, as they probably
would from some one at Cenchres, that the Apostle had cut his
hair short there, they would learn also that he did it “ because he
had a vow," and would thus be taught a lesson of forbearance
towards the Jewish Christians from the example of the Apostle,
who they knew did not enforce the Levitical Law, and yet, as
they heard, did not big μὰ it, but in his charity to the Jewish
Christians, and to the Jews, sometimes complied with it in his
own :
The grounds of St. Peal’s compliance, in this and other
with the Levitical Law, are stated by St. Augustine
in one of his Letters to St. Jerome (Epist. 82).
After ἃ considerable interygl, St. Paul arrived a second time
at Jerusalem (xxi. 17). He had been ¢ with contempt of
the Levitical Law, a8 St. James tells him (yj 97); and he is
advised by the Bishop of J, to a880ciat, y ith himeelf four
other persons under ἃ vow of -porarY Naw παν and to be at
| charges with them (that is, to pay the expenses of the sacrifices
to be offered in the Temple at the expiration of their vow), that they
might shave their heads. And so St. Paul on the next day
entered the Temple with them, announcing the fulfilment of the
days of their purification, until the sacrifice was offered for each
of them. (Acts xxi. 26.) ‘The suggestion of St. James, and
St. Paul’s ready compliance, are explained by what he had done
before at Cenchrese.
On the whole, by not polling his hair till he came to
Cenchree, and by polling it there ‘‘ because he had a vow,” he
exemplified the great principle of his Apostolic life—Charity.
19. κατήντησε] A, B, E, have κατήντησαν, which has been
received by Lachm., Tisch., and Alford.
a δεῖ με πάντω----Ἱεροσόλυμα)] For the reason gee on
υ. 18.
— ἑορτὴν τὴν ἐρχομένην} The feast of Pentecost. See
sc deel 61; thesair da 48; Alford, p. 190; and the Chro-
ological Synopsis
ἘΣ to this Volume.
22. ἀναβάς] to Jerusalem
23. τὴν Γαλατικήν] See xvi. 6.
24. ᾿Απολλώς] A name contracted from ᾿Απολλώνιος. (See
above on xv. 22.) He is spoken of in connexion with the Church
of Corinth, Acts xix. 1. 1 Cor. i. 12; iii. 4—6. 22; iv. 6; and
Ephesus, xvi. 12; and Crete, Tit. iii. 13.
— λόγιο] Distinguished for erudition in history and law,
especially of his own country, and eloquence. Hesychius: λόγιος,
ὁ τῆς ἱστορίας ἔμπειρος, πεπαιδευμένος. Maris: λογίους τοὺς
πολυΐστορας, ᾿Αττικῶς καὶ Ἡρόδοτος" λογίους τοὺς διαλεκτικοὺς,
Ἕλληνες. Phrynichus, p. 84: λόγιρς, ὡς of πολλοὶ λέγουσιν
ἐπὶ τοῦ δεινοῦ εἰπεῖν καὶ ὑψηλοῦ, οὐ τιθέασιν οἱ ἀρχαῖοι, ἀλλ᾽ ἐπὶ
τοῦ τὰ ἑκάστῳ ἔθνει ἐπιχώρια ἐξηγουμένου ἐμπείρως. So Jose-
phus, Ant. xix. ὅ. 2, ᾿Ιουδαίων λογιώτατοι, καὶ τῶν πατρίων
ἐξηγηταὶ νόμων. Thom. Mag.: λογίους τοὺς πολυΐστυρας of
ἀρχαῖοι ᾿Αττικίζοντες, ὡς καὶ Ἡρόδοτος" λογίους δὲ τοὺς διαλεκ-
τικοὺς οἱ ὕστερον.
25. κατηχημένοΞ] See Luke ἱ. 4. Rom. ii. 18.
— Ἰησοῦ) Elz. Κυρίου, but A, B, D, E, have Ἰησοῦ, which
has been received by Lachm., Tisch., Alf
To a certain extent he taught rightly; i.e. that Christ was
come, and that Jesus is the Christ, the Lamb of God that taketh
away the sin of the world (John i. 29. 36). It is probable also
that he was acquainted with the facts of the Crucifixion, Resur.
rection, and Ascension ; but the only Baptism that he knew was
that of John; i.e. he had not been baptized into Christ. Not
(as some suppose) that he knew only the baptism of John; for he
was a Christian Catechumen, κατηχημένος τὴν ὁδὸν τοῦ Κυρίου,
v. 26, and Aquila and Priscilla took him and expounded to him
more exactly than he had known it hitherto, the way of God; i.e.
the divine plan of salvation by Baptism into Christ; and he was
baptized with the Baptism of Christ, as may be concluded from
the case of the twelve men in the next chapter, xix. 3—5.
26. © τάζεσθαι] This example affords no sanction (as has
been supposed) for preaching the without a due call or
Ι mission. Any one might expound in the Synagogwe if invited to
do so; and no one could do so without invitation. And as to his
teaching in the first instance ‘out of the synagogue, there is no
evidence to show that it was ap; but rather the contrary;
nor is it said that afterwards he had no call or mission. The con-
trary is implied in 1 Cor. iii. 5. 22.
— ᾿Ακύλας καὶ Πρίσκιλλα] So Elz.; but A, B, E put Pris.
| Cills first. So Lachm., Tisch., Alf. RA υ. 18.
8. εὐτόνως γὰρ τοῖς ᾿Ιου-
δ "Ἀκούσαντες δὲ ἐβαπτίσθησαν
92 XVII. 28. XIX. 1—12.
οἱ ἀδελφοὶ ἔγραψαν τοῖς μαθηταῖς ἀποδέξασθαι abrév ὃς παραγενόμενος συν-
εβάλετο πολὺ τοῖς πεπιστευκόσι διὰ τῆς χάριτος"
δαίοις διακατηλέγχετο δημοσίᾳ, ἐπιδεικνὺς διὰ τῶν γραφῶν εἶναι τὸν Χριστὸν
᾿Ιησοῦν.
ae 16. 56. XIX. 1" Ἔγνφετο δὲ ἐν τῷ τὸν ᾿Απολλὼ εἶναι ἐν Κορίνθῳ, Παῦλον διελθόντα
bsohn το 9, τὰ ἀνωτερικὰ μέρη, ἐλθεῖν εἰς "Βφεσον" καὶ εὑρών τινας μαθητὰς 5" εἶπε πρὸς
ch. δ. 16. A
& 10. 44 αὐτούς, Ei Πνεῦμα ἅγιον ἐλάβετε πιστεύσαντες ; οἱ δὲ πρὸς αὐτόν, AN οὐδὲ
εἰ Πνεῦμα ἅγιον ἔστιν ἤἠκούσαμεν. ὃ Εἶπέ τε, Εἰς τί οὖν ἐβαπτίσθητε ; οἱ δὲ
Matt. 3.11 εἶπον, Eis τὸ ᾿Ιωάννον βάπτισμα. 4° Εἶπε δὲ Παῦλος, ᾿Ιωάννης μὲν ἐβάπτισε
Luke 3.16 , , a a 2 3 ee) , > san @ a
Luke δ. Ὁ βάπτισμα μετανοίας, τῷ λαῷ λέγων εἰς τὸν ἐρχόμενον per’ αὐτὸν ἵνα πιστεύ
ἌΝ σωσι, τοντέστιν εἰς τὸν Χριστὸν ᾿Ιησοῦν.
dich. 3. 4. εἰς τὸ ὄνομα τοῦ Κυρίου ᾿Ιησοῦ" 5 " καὶ ἐπιθέντος αὐτοῖς τοῦ Παύλου τὰς χεῖρας,
ἃ 8.6. ἃ 8. 17. Ἢ a . ¢ » 5 > AY , ’ ν ,
& 10. 46. ἦλθε τὸ Πνεῦμα τὸ ἅγιον ἐπ᾽ αὐτοὺς, ἐλάλουν τε γλώσσαις Kal προεφήτευον.
& 1.15. a Ni ν beatles
Hoav δὲ οἱ πάντες ἄνδρες ὡσεὶ δώδεκα.
ech. 18. 19 8 Εἰσελθὼν δὲ εἰς τὴν συναγωγὴν ἐπαῤῥησιάζετο, ἐπὶ μῆνας τρεῖς ° διαλεγό-
ΛΓ Hi) Q Q a ur , A a 9 gt δέ 3 KX
teh. 38.28. μένος καὶ πείθων τὰ περι τῆς βασιλείας τοῦ Θεοῦ. Ns ὁέ τινες ἐσκλη-
8 ee a a
ver. 23.84.14. ρύνοντο Kal ἠπείθουν, κακολογοῦντες THY ὁδὸν ἐνώπιον τοῦ πλήθους, ἀποστὰς
an’ αὐτῶν ἀφώρισε τοὺς μαθητὰς, καθ᾽ ἡμέραν διαλεγόμενος ἐν τῇ σχολῇ
4 , 10 ἃ a δὲ 2 2. ¥ δύ ν , AY
heb. 20.81. Τυράννου τινός. Τοῦτο δὲ ἐγένετο ἐπὶ ἔτη δύο: ὥστε πάντας τοὺς κατοι-
κοῦντας τὴν ᾿Ασίαν ἀκοῦσαι τὸν λόγον τοῦ Κυρίου ᾿Ιουδαίους τε καὶ Ἕλληνας.
iMarki6.20. ΔΤ Δυνάμεις τε οὐ τὰς τυχούσας ὁ Θεὸς ἐποίει διὰ τῶν χειρῶν Παύλου"
jh. δ. 15.
121 στε καὶ ἐπὶ τοὺς ἀσθενοῦντας ἐπιφέρεσθαι ἀπὸ τοῦ χρωτὸς αὐτοῦ σουδάρια
4 ’, ΝῚ 3 , 2? 9 Δ ν / , , Dy
ἢ σιμικίνθια, καὶ ἀπαλλάσσεσθαι ἀπ᾽ αὐτῶν τὰς νόσους, τά τε πνεύματα τὰ
91. συνεβάλετο διὰ τῆς χάριτοΞ] He contributed much to the
spiritual edification of the faithfal by the grace which he received
(Grek oC through faith, by baptism and laying on of hands.
ties.
Cu. XIX. 1. ᾿Απολλὼ ἐν Κορίνθῳ] Compare St. Paul’s re-
ferences to Apollos in his first Epistle to the Corinthians (i. 12;
iii. 6); and see Paley, H. P. p. 36.
— τὰ ἀνωτερικὰ μέρη] the inland parts. See xviii. 22, 23.
2. πιστεύσαντες on your reception into the Church by a
public ion of faith. See on xiii. 48.
— εἰ Πνεῦμα ἅγιον ἔστι) St. Paul had asked them, Whether
they received the Hoy Ghost, when they made a profession of
Faith? They reply, that when they made their profession they
, did not even hear whether the Holy Ghost és—i. 6. is to be had.
The phrase is similar to John vii. 39, οὕπω γὰρ ἦν Πνεῦμα
ἅγιον, i.e. the Holy Ghost was not as yet manifested in the
Church, for Jesus was not yet glorified.
The verb ἔστιν is emphatic here, and therefore so accented ;
it signifies in-dwelling and energetic operation as the vital prin-
eiple of the Church.
When these persons were received into the Church, they did
not hear whether the prophecy which John the Baptist himself
had delivered, that Jesus would baptize with the Hely Ghost and
fire (Mat. iti. 11. Luke iii. 16), had yet been fulfilled by the out-
pouring of the Hely Ghost on those who had been baptized.
4. Ἰωάννης μέν] On the difference between John’s
and Christ’s—in that the latter was in the Name of the B
Trinity, and conferred grace—the former not—see on Matt. iii.
1—11, and John iv. 1.--- χριστὸν is omitted here by A, B, E.
6. καὶ ἐπιθέντος x.7.A.] See above on viii. 14 - 18, and on
x. 47.
St. Paul is seen here, at Ephesus, exercising the same
Apostolic functions which the “very chiefest Apostles,” Peter
ra John, are described in the Acts to have exercised at Samaria
viii. 17).
Thus, he who was not one of the original Twelve, and who
had not seen Christ upon earth, and had been a persecutor of the
Church—and was therefore di by some in comparison
with them —is placed by divine authority on a par with them in
the eye of the Church. Thus also it is proved that the collation
of the gift of the Holy Ghost, by the laying on of hands on
baptized persons, was not restricted to those who were appointed
to the Apostolic office by Christ Himself when upon earth.
And the gift of the Holy Ghost by the hands of S¢. Pau, is, as it
tism
were, a link of connexion between the first administration of
Confirmation by the original members of the Apostolic College,
Peter and John, at Samaria, and the subsequent exercise of the
same authority by persons appointed, such as Timothy
and Titus, to be successors of the Apostles, and to discharge the
ordinary functions of the Apostolic office, for the perpetual
edification of the Christian Church.
— ἐλάλουν yAdéooas] in the different languages, which the
Spirit spake by their mouths. (Theophyl.)
9. τὴν ὁδόν] See ix. 2; xix. 23. See here also a fulfilment of
Christ’s saying (Matt. xi. 10).
— καθ᾽ ἡμέραν---τινός] he could not dispute daily in the
Synagogues, for they were open only thrice a week, and the
Jews blasphemed “that Way.’’ Therefore, as he had done at
Corinth (xviii. 7), he collected the disciples in another place;
either a private rabbinical seminary (Hammond) or a school of
mar and rhetoric—where they could meet daily.
So the Church grew by persecution, and the word was
preached to both Jews and Greeks,
10. τὴν ᾿Ασίαν] See ii. 9. 1 Cor. xvi. 8, 9. 11, 12.
11, 8uvduers—od τὰς ruxodcas] extraordinary. See Acts
xxviii. 2. .
On the phrase οὐχ ὁ τυχὼν = not obvious, but singular,
see Kuin. and others, who quote Philo de Opif. m. p. 31, C,
οὐκ ἐκ τοῦ τυχόντος μέρους γῆς, non ex is terre gleba.
Athen. lib. 9, p. 402, C, οὐ τὴν τυχοῦσαν ἡδονὴν, voluplatem
exquisilam. Longin. Sect. 9, § 9, Moses, Judeorum legis-
— dicitur οὐχ ὃ τυχὼν ἀνὴρ, non vulgaris intelligentie
jomo.
Here is another proof of the divine sanction given to St.
Paul’s office and mission, and putting him on a level with St. Peter
and the other Apostles (Acts v. 15).
12. ἐπιφέρεσθαι) A, B, E, and some cursives have ἀποφέρεσθαι,
which has been received by some Editors.
— govddpia] See Luke xix. 20.
— σιμικίνθια)] ‘semi-cinctia.’ Aprons used by workmen, per-
haps by St. Paul in his σκηνοπηγία. See Martial xiv. 153, who
distinguishes them from tunics thus: “ Det ftenicam dives: ego
te precingere possum.”
Some have censured the acts of these persons resorting to
St. Paul, as well as to St. Peter (Acts v. 15), as 5 itious.
But it is to be remembered that in cases the application was
in behalf of sick people, who could not come in Ὁ to the
Apostles. The fact is related without censure by the Holy
ACTS XIX. 13—19.
Ἐπεχείρησαν δέ τινες ἀπὸ τῶν περιερχομένων * Mark 9. 38.
πονηρὰ ἐκπορεύεσθαι. 18 Χ᾽
98
Luke 9. 49.
39 ’ 9 A 3 , ΣΝ AY ¥ ‘N , A A
Ιουδαίων ἐξορκιστῶν ὀνομάζειν ἐπὶ τοὺς ἔχοντας τὰ πνεύματα τὰ πονηρὰ
\ a , > A , e , εκ . » nA δ e a
τὸ ὄνομα τοῦ Κυρίου ᾿Ιησοῦ, λέγοντες, ‘Opkilw ὑμᾶς τὸν ᾿Ιησοῦν ὃν ὁ Παῦλος
κηρύσσει. "3 Ἦσαν δέ τινες υἱοὶ Σκευᾶ ᾿Ιονδαίον ἀρχιερέως ἑπτὰ οἱ τοῦτο
ποιοῦντες:ς. δ᾽ Αποκριθὲν δὲ τὸ πνεῦμα τὸ πονηρὸν εἶπεν αὐτοῖς, Τὸν ᾿Ιησοῦν
Ν Pp 4 a A ᾿Ὶ 0
cA . Le} « , 3 ia
γινώσκω καὶ τὸν Παῦλον ἐπίσταμαι: ὑμεῖς δὲ τίνες ἐστέ; 16 Καὶ ' ἐφαλλόμενος | Luke 8. 29.
ἐπ᾽ αὐτοὺς ὃ ἄνθρωπος, ἐν ᾧ ἦν τὸ πνεῦμα τὸ πονηρὸν, κατακυριεύσας αὐτῶν
» aA a A
ἴσχυσε Kat αὐτῶν, ὦστε γυμνοὺς Kal τετραυματισμένους ἐκφυγεῖν ἐκ τοῦ
οἴκον ἐκείνου. ‘7 " Τοῦτο δὲ ἐγένετο γνωστὸν πᾶσιν, ᾿Ιουδαίοις τε καὶ “Ἕλλησι, m Luke. 65.
τοῖς κατοικοῦσι τὴν “Ἔφεσον: καὶ " ἐπέπεσε φόβος ἐπὶ πάντας αὐτοὺς, καὶ 53. “5...
ἐμεγαλύνετο τὸ ὄνομα τοῦ Κυρίου ᾿Ιησοῦ.
ἃ 5. 5,11.
18 οἸΤολλοί τε τῶν πεπιστευκότων διΑ δι",
4“ 0 Matt. 3. 6.
ἤρχοντο ἐξομολογούμενοι καὶ ἀναγγέλλοντες τὰς πράξεις αὐτῶν. 5 “ἹἹκανοὶ Rom. 10. 10.
δὲ τῶν τὰ περίεργα πραξάντων, συνενέγκαντες τὰς βίβλους, κατέκαιον ἐνώπιον
Ghost; and the Apostles do not seem to have blamed them.
It is also here added that ‘they were healed,” and that “ evil
spirits were thus ejected.’’ This testimony for these miraculous
cures is more remarkable as coming from Luke the physician.
The healing power was not in the shadow of St. Peter or in
the handkerchiefs of St. Paul; but in Christ responding to the
touch of faith, and operating by the shadow or vestments of
His Apostles on earth, as He had done when present in his
human person by the fringes of His garment, touched by the
hand of faith. See Matt. ix. 20, 21; xiv. 36. Mark v.27. Luke
viii. 44. -
‘Was there any superstition in this? ‘Was there any cre-
dulity in supposing that at a time when for wise reasons Christ
wrought extraordinary miracles by His Apostles (and these
miracles are called here expressly extraordinary (οὐχ al τυχοῦσαι)
that we may not look for them now) He could and would work
by their shadow or their handkerchiefs on those poor helpless
folk who could not come to their hands, and who had faith
in His Divine Power acting by them?
If s0, then there would also be credulity in supposing that
the Divine Physician of body and soul can give health by medi-
cines to the one, and grace by Sacraments to the other.
Perhaps the working of Christ by means of the shadow of
Peter and of the handkerchiefs of St. Paul, was designed to
rebuke the scepticism of those who will not believe that Grace is
given by means of Water, and of Bread and Wine, dispensed by
Christ’s Ministers; and in order to comfort and strengthen the
hearts of those who believe that it is there to be found by the
touch of Faith.
Thus Christ’s er is magnified in the working of His
grace; and the devout soul is assured of the reality of His opera-
tion on itself, by means of such instruments, as, in human calcu-
lations, seem inadequate for the purposes they are designed by
Him to perform.
Besides, our Lord had declared, that after His Ascension
greater works would be done by those who believed in Him than
He Himself had wrought upon earth (John xiv. 12). That is,
when He was glorified in heaven, and had received the gift of the
Holy Ghost to bestow upon men, He would operate by their
instrumentality greater miracles than He had wrought in person
on earth; and thus prove that He wae glorified, and that by
virtue of the Holy Ghost, given after His Ascension to the
Church, He, though not corporeally present, works greater
things in His Church than He had wrought when visible on
earth. See note on John xiv. 12.
Here, then, we see a fulfilment of Christ’s prophecy and
promise, a proof of His Ascension, and an assurance of His
presence and operation in the Church.
It may also be remarked that it is the shadow of Peter
passing-by, by which Christ works, and by handkerchiefs taken
from the body of Paul. Is it not, therefore, suggested that the
bodies of the saints of God, which are Temples of the Holy
Ghost (I Cor. vi. 19. 1 Cor. iii. 16), are regarded by Christ as
chosen vessels for the indwelling of His Grace; and that thus a
lesson of reverence for the body is inculcated (1 Thess. iv. 4),
and motives to holiness and purity are supplied, and a hope of
greater glory and blessedness reserved for it, when it shall be
made “ like unto Christ’s gipjous body, according to the mighty
working raid he is able tp subdue all things unto himself ?’’
(Phil. iii. 21.
We may remark, ὁ there way, 5ecisal resson for
the operation of these ning Τα Ephesus, :
The population of that city was then subject to the influence
of Satan exercised upon them by means of magical arts ( Ἐφέσια
γράμματα), witchcraft and sorcery, practised both by Gentiles and
Jews. Almighty God showed iu Egypt, by the rod of Moses, that
His power is greater than that of Satan working by Magicians;
He proved by the words of Daniel at Babylon, that He is more
excellent in might and wisdom than the Evil Spirit who operated by
the Chaldean Astrologers; so now at Ephesus He shows by the
handkerchiefs of Paul that the Gospel is opposed to all the prac-
tices of magic and sorcery by which Satan deceived the Gentile
World; and is able, even by the feeblest instruments and beg-
garly elements, to destroy the works of the Devil.
Hence in νυ. 15 we read the confession of the Evil Spirit,
that he owned the power of Jesus; and in op. 18, 19 we see the
surrender and conflagration of the Books of Magic as a conse-
uence of the manifestation of the power “of the Lord Jesus’”’
ὦ. 17) by these miracles of Paul.
Since also Christ, glorified in heaven, could and did work
these miracles of healing, and of casting out Evil Spirits, by
means of the shadow of the body of St. Peter, and of handker-
chiefs and aprons from the body of St. Paul, the faithful Chris-
tian may defy the power of the Evil One acting upon his body by
physical disease, or on his mind by spiritual agency.
18. ὁρκίζω)]Ώ So A, B, D, E.—Hiz. ὁρκίζομεν.
14. ἀρχιερέως: head of one of the twenty-four courses of
Priests. See Matt. ii. 4; xvi. 21; xx. 18.
15. τὸν ᾿Ιησοῦν γινώσκω] See Mark i. 24, 25. Acts xvi. 17.
— γινώσκω--- ἐπίσταμαι) The Vulg. has here “Jesum novi
et Paulam scio.”’ A distinction is made between γιγώσκω and
ἐπίσταμαι. The former signifies knowledge producing some affec-
tion and emotion of mind. I recognize and own His power.
Cp. James ii. 19.
But éxforapa:—which is of rarer occurrence, being only
once used in the Gospels (Mark xiv. 68)—expresses a knowledge
of a lower degree, such as acquaintance with a fact, without re-
flection upon it; and sometimes only an instinct. Cp. Jude 10,
ὅσα οὐκ οἴδασι βλασφημοῦσι, ὅσα δὲ φυσικῶς ὧς τὰ ἄλογα (Ga
ἐπίστανται, ἐν τούτοις φθείρονται.
— ὑμεῖς δὲ rlves;] A remarkable instance of the power of
Christ’s Name. Even when uttered by an unbelieving Jew, it
extorted a confession of the truth from the Evil Spirit; and it
recoiled with terrible force against those who dared to use it with-
out faith in Christ, and without a due mission from Him,— Who
are ye? A solemn warning to those who venture to minister the
Word and Sacraments of Christ without either such inward faith
or external mission from Christ.
16. κατακυριεύσας αὑτῶν] A, Β, D, and several cursive MSS.,
have ἀμφοτέρων here for αὐτῶν, and so Vulg.
18. ἐξομολογούμενοι] As in Matt. iii. 6. Mark i. δ, they were
baptized in the river Jordan confessing their sins; οἱ πεπιστευ-
κότες are they who had been convinced by Paul's hing, espe-
cially of the doctrine of the remission of sins Ὁ faith in
Christ.
19. τῶν τὰ περίεργα πραξάντων) Ephesus was famous for its
curious arts, such as Magic, Astrology, and was (like other Heathen
cities, especially Rome), at that time the resort of diviners, geneth-
liaci, Mathematici, Chaldai (8. Jerome, preef. Epist. ad Ephes.),
whence ical figures, letters, symbols, and charms, were called
᾿Ἐφέσια τα.
See the authorities in Wetstein and Grofius here.
The famous γόης, Apollonius of Tyana, had a school at
Ephesus in the reign of Nero, and was there honoured with a
94
p Isa. 55. 1].
ch. 6. 7. & 12. 24.
ch 18. 21,
m. 15. 23—28.
Gal. 2. 1.
rch. 18. 5.
Rom. 16. 23.
2 Tim. 4. 20.
6 2 Cor. 1. 8.
ch. 9. 2.
τ ch. 16. 16.
u Ps. 115. 4.
Jer. 10. 3.
ACTS XIX. 20—31.
πάντων: καὶ συνεψήφισαν τὰς τιμὰς αὐτῶν, καὶ εὗρον dpyupiov μυριάδας
πέντε. ™? Οὕτω κατὰ κράτος ὃ λόγος τοῦ Κυρίου ηὔξανε καὶ ἴσχνεν.
δ «'ῆς δὲ ἐπληρώθη ταῦτα, ἔθετο ὁ Παῦλος ἐν τῷ. πνεύματι, διελθὼν τὴν
Μακεδονίαν καὶ ᾿Αχαΐαν, πορεύεσθαι εἰς Ἱεροσόλυμα, εἰπών, Ὅτι μετὰ τὸ
γενέσθαι με ἐκεῖ, δεῖ με καὶ Ρώμην ἰδεῖν. 3 "᾿Αποστείλας δὲ εἰς τὴν Μακε-
δονίαν δύο τῶν διακονούντων αὐτῷ, Τιμόθεον καὶ “Ἔραστον, αὐτὸς ἐπέσχε
χρόνον eis τὴν ᾿Ασίαν.
38 Ἐγένετο δὲ κατὰ τὸν καιρὸν ἐκεῖνον τάραχος οὐκ ὀλίγος περὶ τῆς
ὁδοῦ. ™' Δημήτριος γάρ τις ὀνόματι, ἀργυροκόπος, ποιῶν ναοὺς ἀργυροῦς
᾿Αρτέμιδος, παρείχετο τοῖς τεχνίταις ἐργασίαν οὐκ ὀλίγην: 35 obs συναθροίσας,
καὶ τοὺς περὶ τὰ τοιαῦτα ἐργάτας, εἶπεν, ᾿Ανδρες, ἐπίστασθε ὅτι ἐκ ταύτης
τῆς ἐργασίας ἡ εὐπορία ἡμῶν ἐστι 35" καὶ θεωρεῖτε καὶ ἀκούετε ὅτι οὐ μόνον
᾿Εφέσου, ἀλλὰ σχεδὸν πάσης τῆς ᾿Ασίας ὁ Παῦλος οὗτος πείσας μετέστησεν
ἱκανὸν ὄχλον, λέγων ὅτι οὐκ εἰσὶ θεοὶ οἱ διὰ χειρῶν γινόμενοι. Ἴ Οὐ μόνον
δὲ τοῦτο κινδυνεύει ἡμῖν τὸ μέρος εἰς ἀπελεγμὸν ἐλθεῖν, ἀλλὰ καὶ τὸ τῆς
μεγάλης θεᾶς ᾿Αρτέμιδος ἱερὸν εἰς οὐδὲν λογισθῆναι, μέλλειν δὲ καὶ καθαι-
ρεῖσθαι τὴν μεγαλειότητα αὐτῆς, ἣν ὅλη ἡ ᾿Ασία καὶ ἡ οἰκουμένη σέβεται.
3 ᾿Ακούσαντες δὲ, καὶ γενόμενοι πλήρεις θυμοῦ, ἔκραζον λέγοντες, Μεγάλη
ἡ Aptems ᾿Εφεσίων- 3 " καὶ ἐπλήσθη ἡ πόλις ὅλη τῆς συγχύσεως: ὥρμησάν
τε ὁμοθυμαδὸν εἰς τὸ θέατρον, συναρπάσαντες Γάϊον καὶ ᾿Αρίσταρχον Μακε-
δόνας, συνεκδήμους Παύλου. © Παύλον δὲ βονλομένου εἰσελθεῖν εἰς τὸν δῆμον,
οὐκ εἴων αὐτὸν οἱ μαθηταί. 81 Τινὲς δὲ καὶ τῶν ᾿Ασιαρχῶν, ὄντες αὐτῷ φίλοι,
statue (Ρλέϊοείγ. v. Apollon. libb. iv. ἃ v. See A ide and
and statae of the Ephesian Artemis. One of the former
Biscoe, pp. 290-- 293. Cp. Howson, ii. p. 16). Probably St.
Paul refers to the γόητες of Ephesus in 2 Tim. iii. 13.
This incident is more important, because there have not been
wanting some who have ascribed the Miracles of the Apostles,
and even of Christ Himself, to “curious arta,” such as Animal
Magnetism, Natural Magic, &c. But Satan does not cast out
Satan; and (as Didymus observes) wherever the Gospel grew,
πᾶσα γοητεία ηράν ἐρον ae
— τὰς βίβλους ‘ Vana religio tollit malos libros” (B B
who observes, that as if in recompense for i cei Ties
seat Bien ig ate rich in good Books. It
received an Epi Paul, and the Gospel and Apocalypse
from St. John. had τὰ ἱερὰ γράμματα, instead οἱ τὰ
᾿Εφέσια γράμματα. It received also an Epistle from S. Ignatius.
Ample amends for its lost books on ‘ Curious Arts.’
— ἀργυρίου] δραχμῶν.
21. διελθὼν τ. Μακεδονίαν͵Ἱ See xx. I, 2.
— δεῖ με καὶ Ῥώμην ἰδεῖν] See Paul’s declarations in the
Epistle to the Romans (i. 13; xv. 23), of his desire and intention
to visit them. Cp. Paley, Hor. Paul. p. 19. See also on Acts
xxiii. 11; xxv. 21.
22. “Epacroy] Erastus being a financier (οἰκονόμος τ. πόλεως,
of Corinth, Rom. xvi. 23; xv. 25, and notes), was a fit person to
be employed bg Ha Paul in the collection of alms to be gathered
in Achaia and Macedonia, for the poor saints of Jerusalem.
— ἐπέσχε els] implying an adhesion to his work there.
24. Anuhrpios— κόπος -- ναοὺς ἀργυροῦς} ‘The Gospel of
Christ, in its various conflicts with the Evil Spirit in the various
forms he had assumed in the heathen world, had often to contend
with the love of Gain. See the case of the Pythoness at Philippi
(Acts xvi. 16—19), that of the Magicians, &c. here (vv. 19, 20),
and now Demetrins and the members of his guild or fellow-
craftsmen (vv. 24, 25).
The feelings ex; by Demetrius in his (vv. 25—
28), still obstruct the progress of the Gospel in the World. .
Bentiley’s Sermon on the power of the Spirit of καπηλεία (on
2 Cor. ii. 17) in the corruption of truth. Works, iii. pp. 241—
262, and above on xvi. 16—19.
The vaol of silver were small portable models of the statue
and ναὸς, (edicule portabiles, argentee) of the Ephesian Diana,
like Παλλάδια περιαυτόφορα (Athens and Attica, ch. xvi., note),
and were carried on journeys and voyages, and placed in private
houses for protection. See Mede’s Works, i. p. 299. Howson,
ii. 89.
Medallions of Ephesus still survive, representing the πρόναος
may be seen in Kitto, p. 398, and of the latter in Akermann,
. 49.
᾿ A learned commentator of the Church of Rome (Corr. A
Lapide) says here,—and the traveller who visits Loretto at this
day can testify to the truth of what he says,—‘“eas imagines
gestabant, sicué nostri peregrini gestant imagines B. Virginis
Lauretanse (our lady of Loretto), aut domi in larariis et oratoriis
eas reponebant.””
— *Apréutos] The Artemis of Ephesus was not like the
Diana of Greece and Rome, figured as a fair archer and huntress,
but resembled rather an Indian Deity. See Jerome, preef. Epist.
ad Ephes., ‘‘Scribebat Paulus ad Ephesios Dianam colentes non
hanc venatricem, que arcum tenet atque succincta est, sed illam
mullimammiam, quam Greeci πολύμαστον vocant.”
— ἐργασίαν) gain. See xvi. 16.
21. τοῦτο τὸ pépos] A polite euphemism for ‘idol-manufactory.’
eb ievaxikts di. Cp
— ἀπελεγμόν] contempt; from ἀπελέγχεσθαι, explodi. .
Symmach. Ps. cxviii. ΤΡ dicdarvéas πάντας, where LXX have
ἐξουδένωσας.
— οἰκουμένη] Apuleius says (lib. ii.), ‘Diana Ephesise, cujus
nomen unicum multiformi specie ritu vario nomine multijugo
totus veneratur orbis.” Its history is given by Howson, ii. 85,
“Templum Diane Ephesie,” is called ‘Orbis terrarum miracu-
lum” by Plin. N. H. xxxvi. 14, and it is described as “‘factum ἃ
tota Asif ;’’ and therefore in contending against idolatry at Ephe-
sus, the Apostle was contending against the religious supersti-
tions of the Gentile World.
29. Γάϊον] Caius. It would appear that four different per-
sons, bearing this common name, are mentioned in the New
Testament.
Caius of Macedonia, here; Caius of Derbe (xx. 4); Caius of
Corinth, whom Psul baptized, and who is called his ξένος (1 Cor.
i. 14. Rom. xvi. 23); Caius, the beloved, to whom St. John
addresses his third Epistle.
— ᾿Αρίσταρχον] See Acta xx. 4; xxvii. 2, afterwards im-
prisoned with St. Paul, Col. iv. 10. Cp. Philem. 24.
— συνεκδήμους) συνοδοιπόρου:, Hesych.
SL "Accapxav] the Presidents ‘of the heathen games chosen
from the principal citizens of Asia, the ‘Commune Asie,” i.e. of
the region of which Ephesus was the head. The following is
from Kuin., “‘ Horum munus erat, in honorem deorum et impera-
toris Romani, quotannis ludos theatrales, suis sumptibus (ut
Rome: sdilium) edere, unde nonnisi opulentiores hanc provinciam
ACTS XIX. 32—37.
95
πέμψαντες πρὸς αὐτὸν παρεκάλουν μὴ δοῦναι ἑαυτὸν εἰς τὸ θέατρον. *”Addor
A 4 Ν' ¥ bY ε 3 ae 2 Ν ε ’
μὲν οὖν ἄλλο τι ἔκραζον, ἦν γὰρ ἡ ἐκκλησία συγκεχυμένη, καὶ οἱ πλείους
οὐκ ἤδεισαν τίνος ἕνεκεν συνεληλύθεισαν. *
"Ex δὲ τοῦ ὄχλον προεβίβασαν +. 12.17.
& 18. 16.
᾿Αλέξανδρον, προβαλόντων αὐτὸν τῶν ᾿Ιουδαίων' ὁ δὲ ᾿Αλέξανδρος κατασείσας *3-*
τὴν χεῖρα ἤθελεν ἀπολογεῖσθαι τῷ δήμῳ.
4 ᾿Επιγνόντες δὲ ὅτι ᾿Ιουδαῖός
ἐστι, φωνὴ ἐγένετο μία ἐκ πάντων ὡς ἐπὶ ὥρας δύο κραζόντων, Μεγάλη
ἡ "άρτεμις ᾿Εφεσίων. ὃ Καταστείλας δὲ ὁ γραμματεὺς τὸν ὄχλον φησίν, ᾿Ανδρες
᾿Εφέσιοι, τίς γάρ ἐστιν ἄνθρωπος ὃς οὐ γινώσκει τὴν ᾿Εφεσίων πόλιν νεωκόρον
οὖσαν τῆς μεγάλης ᾿Αρτέμιδος καὶ τοῦ Διοπετοῦς ; © ᾿Αναντιῤῥήτων οὖν ὄντων
U4 , 3 ἣν en , ε , ΝῚ
τούτων, δέον ἐστιν υμας κατέεστ., αλμένους uTapxXew, και
x
μηδὲν προπετὲς x Prov. 14. 29.
πράττειν. ὃἿ ᾿Ηγάγετε yap τοὺς ἄνδρας τούτους, οὔτε " ἱεροσύλους οὔτε Bda- yeh. 25.8.
subire poterant. Munus Asiarche annuum erat. Eligebantur
hoc modo; initio cujusque anni, i.e. sub eequinoctium autam-
nale, singulee urbes Asize concionem habebant, in qua uni ex suis
civibus ᾿Ασιαρχίας honorem deferebant. Tum unaqueque civitas
legatum in certam urbem mittebat Asie proconsularis primariam,
quales erant Ephesus, Smyrna, Sardes, ad τὸ κοινὸν, commune
gentis concilium, qui nomen ejus, qui domi electus erat, publicé
renuntiaret. Ex his quos singule urbes Asis Asiarchas nomina-
verant, synedri nonnisi decem Asiarchas designabant, et ex horum
numero Proconsul Romanus summum sacrorum preefectum elige-
bat. Asiarche porro, ut ex monumentis liquet, non semper
Ephesi, ut existimarunt nonnulli, sed in aliis etiam civitatibus,
sedem suam habebant, ubi communia Asie sacra habebantar,
veluti Smyrne, Cyzici. Eo autem tempore, quo Paulus Ephesi
commorabatur, Asiarcha cum collegis ibi sedem habebsat, ab eoque
ludi editi sunt.”’
Compare the account of S. Polycarp’s martyrdom at
Smyrna, c. 12 (in Patres Apostol. ed. Jacobson, and the notes,
vol. ii. pp. 614, 615, ed. 2). There the Asiarch Philip, as Pre-
sident of the games, is requested to let loose the lion agai
Polycarp, but declines to do so. And now the Asiarchs are desi-
rous to save Paul from the violence of the people. Perhaps he
alludes to this circumstance, when he says κατ᾽ ἄνθρωπον ἐν
᾿Ἐφέσῳ ἐθηριομάχησα (1 Cor. xv. $2), i.e. 88 far as I myself was
concerned 1 fought with beasts at Ephesus, but God delivered me.
See Chrys. in Caten. here, p. 323.
The mention of the Asiarchs as present here, may
intimate that this uproar took place at the time of the public
religious games; when Demetrius could reckon on a more than
ordinary manifestation of religious zeal in behalf of the patron
goddess of Ephesus.
— ὄντες αὐτῷ φίλοι)] A remarkable circumstance, The
Apostle of the Gentiles has friends among the Presidents of the
religious games in honour of Artemis. He converts an Areopa-
gite at Athens (xvii. in baptizes an ᾿Αρχισυνάγωγυς at Corinth
(xviii. 8. Cp. xviii. 17), and has made a favourable impression
on some of the Asiarchs at Ephesus; and has friends in Ceesar’s
household at Rome (Phil. iv. 22),—a proof of his courage and
charity, and of the truth of his cause; and of the power with
which it penetrated into, and leavened, all classes of society.
An evidence this (as Paley has remarked) of St. Luke’s
veracity. He says that some of the Asiarchs were friendly to
St. Paul. He does not spend any time in accounting for this
singular fact. He is at no pains to make it seem probable, but
he states it simply and boldly, because it is true.
This incident is also to be noticed as a proof of Providential
dispensation, and pre-arrangement for the diffusion of the Gospel
by the _ of the Roman arms. Ephesus was under Roman
eway. e ancient gods of the nations were now vassals of
Rome. Diana had been conquered by Caesar. Thus the influence
of the Pagan Mythology on the minds of the upper classes was
impaired, and they were more ready to receive a purer faith. See
Bp. Pearson, O. P. ii. 35.
— θέατρον) The theatre was a common place for ἐκκλησίας
in Greek cities. Even at Athens the Pnyx was deserted for it;
probably because the theatre could be protected from rain and
sun, which the Pnyx could not.
Cp. above, xii. 21, Herod’s Oration, which was delivered in
a theatre. “Joseph. B. 1. vii, 3. 3, τοῦ δήμον τῶν ᾿Αντιοχέων
ἐκκλησιάζοντος els τὸ θέατρον, τόν τε πατέρα. τὸν αὐτοῦ καὶ
τοὺς ἄλλους ἐνεδείκνυτο x, ov. Corn, Nep- Vit. Timol. 4,
‘veniebat autem in theatryp, (gyrecas) cim jj concilium populi
haberetur.’ Val. Mes. ii, 25! Jegati ἃ Seng) T>sarentum—missi
—in theatrum, ut est consuetudo Greecie, introducti, legationem,
suis acceperunt verbis, peregerunt.’ Tacit. Hist. ii. 80. 6, de
espasiano: ‘tum Antiochensium theatrum ingressus, ubi illis
consultare mos est.’"’ (Kuin.)
The Theatre at Ephesus, of which the outline only now
remains on the soil, was one of the largest in the world. Fel-
lowes, Asia Minor, p. 274, quoted by Howson, ii. p. 83.
38. ᾿Αλέξανδρον] of whom as yet nothing had been said; but
perhaps he is the same as the Alexander mentioned by St. Paul
in his Epistle to the Bishop of Ephesus (1 Tim. i. 19, 20.
2 Tim. iv. 14).
If so, he had apostatized from Christianity. Perhaps from
the mention of his trade, χαλκεὺς, it may be inferred that he was
connected by ἐργασία with the ἀργυροκόποι of ν. 24; and thus we
have a view suggested to us of the combination of the artificers
and workers in metal, and all the large family of Tubal Cain
(Gen. iv. 22), who supplied idols to Heathenism, against the
pure faith of the Gospel.
85. ὁ γραμματεύ:) the Custos Rotulorum, keeper of the
archives of the city, the Recorder.
See the Ephesian Coin in Akermann, p. 53, and below on
υ. 38.
— vewxdpov] cultricem Necxdpos. (1) ὁ τὸν νεὼν κορῶν, ἣ
σαρῶν. (2) ὁ τὸν νεὼν κοσμῶν, ἣ καλλωπίζων. (3) a mar-
guillier, or warden of a temple. (4) a votary of a particular
deity, as the patron of the city, &c.
Hence in the coins of Ephesus we see representations of
Artemis circumscribed with the words Ἐφεσίων Νεωκόρων. See
Akermann, Ὁ. 5A, and note v. 38.
This practice of Gentile superstition has also found its
imitators in Christian times, where particular countries, cities,
and individuals, derive a title from a local or personal object
of Devotion ;
Thus Hungary is described as follows by a Roman-catholic
divine: ‘ Regnum hoc Hungarie, propter vetustissimam constan-
temque Deipare venerationem, Mariani regni epitheton promeri-
tam’? (Abbé Jordanszky de Heresi abjuranda, 1822, p. 122). Cp.
Bishop Bull, Serm. iv., “Such is the worship given to the
Blessed Virgin by many, that they deserve to be called Marians
rather than Christiani.” :
It is remarkable that one of the spring months, cor-
responding to our May, was sacred to Artemis, at Ephesus, and
called Artemision. See the ancient Ephesian inscription (in
Boeck, Corpus 2954. Howson, ii. p. 95), ὅλον τὸν μῆνα ἀνα-
κεῖσθαι τῇ θεῷ, ἄγεσθαι δὲ τὰς ἑορτὰς, καὶ τὴν τῶν ᾿Αρτεμισίων
πανήγυριν. And the month of May is now called, in a large
part of Christendom, the “ Mois de Marie.”’
— τῇς μεγάλη:)] ΕἸΣ. adds θεᾶς, which is not in A, B, D, E.
This popular ellipsis is found in the romance of an Ephesian
writer of the fifth century, Xenophon Ephesius, 1 (πού Xenophon’s
Ephesiaca, as cited by some), ὀμνύω rh» πάτριον ἡμῖν θεὸν (800
v. 37) τὴν μεγάλην Ἐφεσίων Αρτεμιν. :
This passage (quoted by Rosenm. p. 263) is also of interest
as showing the continuance of the worship of Artemis for some
centuries after St. Paul’s visit.
— τοῦ Atowerots}] ἀγάλματος, ὅπερ ἄνωθεν ἐκ τοῦ Διὸς δια-
θήλασθαι (read καθήλασθαι, desiluisse) ῴοντο. (Ammon.) So the
παλαιὸν βρέτας of Minerva Polias at Athens, called ἀρχαῖον καὶ
διοπετές. See Pausan. i. 26, φήμη ἐστὶ πεσεῖν ἐκ τοῦ οὐρανοῦ.
( . a 977, οὐρανοῦ πέσημα. Schol. Aristid. p. 320.
87. ἱεροσύλους: (1) Spoilers or profaners of temples. (2) San
ious persons, as here.
96
ACTS XIX. 38—41. XX. 1—6.
σφημοῦντας τὴν θεὸν ὑμῶν. ™ Εἰ μὲν οὖν Δημήτριος καὶ οἱ σὺν αὐτῷ τεχνῖται
ἔχουσι πρός τινα λόγον, ἀγόραιοι ἄγονται, καὶ ἀνθύπατοι εἰσίν' ἐγκαλείτωσαν
ἀλλήλοις. 89 Εἰ δέ τι περὶ ἑτέρων ἐπιζητεῖτε, ἐν τῇ ἐννόμῳ ἐκκλησίᾳ ἐπιλυ-
θήσεται. “0 Καὶ γὰρ κινδυνεύομεν ἐγκαλεῖσθαι στάσεως περὶ τῆς σήμερον,
μηδενὸς αἰτίου ὑπάρχοντος περὶ οὗ δυνησόμεθα ἀποδοῦναι λόγον τῆς συστρο-
φῆς ταύτης. 4! Καὶ ταῦτα εἰπὼν ἀπέλυσε τὴν ἐκκλησίαν.
ach. 19. 29--40.
1 Tim. 1. 3.
Ὁ 1 δος. 16. 5.
c 1 Thess. 3, 3,
11.
dch. 9. 23.
ἃ 23. 12.
XX. 1" Mera δὲ τὸ παύσασθαι τὸν θόρυβον, προσκαλεσάμενος ὁ Παῦλος
τοὺς μαθητὰς, καὶ ἀσπασάμενος, ἐξῆλθε " πορευθῆναι εἰς τὴν Μακεδονίαν.
3 Διελθὼν δὲ τὰ μέρη ἐκεῖνα, καὶ “ παρακαλέσας αὐτοὺς λόγῳ πολλῷ, ἦλθεν
> AY ε (δ 3d , a a 2 9». A 9 υλῇ εκ“
εἰς τὴν Ἑλλάδα: ὃ “ ποιήσας τε μῆνας τρεῖς, γενομένης αὐτῷ ἐπιβουλῆς ὑπὸ
τῶν ᾿Ιουδαίων μέλλοντι ἀνάγεσθαι εἰς τὴν Συρίαν, ἐγένετο γνώμη τοῦ ὑπο-
στρέφειν διὰ Μακεδονίας.
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4° Συνείπετο δὲ αὐτῷ ἄχρι τῆς ᾿Ασίας Σώπατρος Πύῤῥον Βεροιαῖος: Θεσσα-
λονικέων δὲ ᾿Αρίσταρχος καὶ Σεκοῦνδος, καὶ Γάϊος Δερβαῖος, καὶ Τιμόθεος,
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᾿Ασιανοὶ δὲ Τύχικος καὶ Τρόφιμος'
48. δ ἡμεῖς δὲ ἐξεπλεύσαμεν μετὰ τὰς ἡμέρας τῶν ἀζύμων ἀπὸ Φιλίππων, καὶ
5 οὗτοι προελθόντες ἔμενον ἡμᾶς ἐν Τρωάδι.
— θεόν] So A, Β, D**, E*, and others; and this is con-
firmed by Xenophon, Ephes. i. See v. 35.— Elz. θεάν. ᾿
88. ἀγόραιοι ἄγονται) sc. ἡμέραι. Boe Ellips. v. ἡμέρα : ἀγό-
ραιος μέν ἐστιν ἣ ἡμέρα, ἀγοραῖος δὲ ὁ Ἑρμῆς ὁ ἐπὶ τῆς ἀγορᾶς,
(Ammon. p. 4. Winer, § 6, p. 51.)
Cp. Luke xxiv. 21, τρίτην ταύτην ἡμέραν ἄγει σήμερον.
Assize-days, or court-days, come round, and Proconsuls attend,
before whom the cause may be tried. It does not follow
from these words that it was then the time of the sessions or
assizes.
The expression is a general one, and therefore the plural
ἀνθύπατοι (Proconsels) is used: “Uno tempore, unus erat Pro-
consul, sed Scriba dicit in plurali, de eo quod nunquam non esse
soleat.”” (Bengel.)
— ἀνθύπατοι)] The following ancient Inscription, of the age
of Trajan, from an aqueduct at Ephesus (in Boeck's Corpus, No.
2966, vol. ii. p. 606, and quoted by Hoveson, ii. 91), happily
illustrates the accuracy of St. Luke’s language in ing of
Ephesus, 7 φιλοσέβαστος ᾿Εφεσίων βουλὴ, καὶ 6 NEQKOPOX
ΔΗΜΟΣ (see here, ov. 30. 33. 35), καθιέρωσαν, ἐπὶ ΑΝΘΥ-
ΠΑΤΟΥ͂ (v. 38) Πεδουκαίου Πρεισκείνου, ψηφισαμένου TiB. KA.
Ἰταλικοῦ, τοῦ ΓΡΑΜΜΑΤΕΩΣ (υ. 35) τοῦ AHMOT.
There is an Ephesian coin extant of the age of Nero with
the inscription, Ἐφ(εσίων) Αἱμόκλῃ ᾿ΑουιόλᾳῳἩ ANOTTIATA: NEO-
KOPON. (Akermann, p. 55)
Cu. XX. 2. διελθὼν τὰ μέρη ἐκεῖνα] Probably as far as Ily-
ricum. See the Epistle to the Romans, xv. 19, written from
Hellas after the journey to Macedonia. Cp. Paley, Hor. Paul.
Ep. Rom. iv. p. 21. Hotoson, ii. 164.
— Ἑλλάδα] Southern Greece distinguished from the Northern,
or Macedonia, which contained Macedonia Proper, Illyricum,
Epirus, and Thessaly. See xvi. 9, 10. 12.
This is the only place where the word ‘EAAds occurs in the
N. T.,—a memorial of its former grandeur, before it was merged
in the Roman Province of Achais. Perhaps in this wider circuit
St. Paul visited the countries on the west of the mountain-chain
of Pindus in his descent southward from Illyricum.
4. Méppov] Not in Elz., but in A, B, D, E, and in many
Carsives, and received by Lachm., Tiech., Born., Alford.
— Τιμόθεος] of Lystra, xvi. 1.
— Τύχικος] mentioned therefore by St. Paul in writing to the
᾿Ασιανοί. See Epb. vi. 21. Col. iv. 7. Tit. iii, 12. 2 Tim. iv. 12.
Elz. and most editions have Τυχικός. But in proper names
the accent, which would have been otherwise on the last syllable,
is thrown back. Thus in N.T. we have ’Exalveros, not -rds,
Φίλητος, not -τὸς, "Epacros, not -τός. Cf. Winer, § 6, p. 49.
The word XPIZTOZ forms 8 signal and almost unique ex-
ception to this rule; as if it was the desire of those who used it to
remind themselves and others of its etymology.
— Tpdpimos] of Ephesus,—with St. Paul at Jerusalem, xxi.
29; and left by him δὶ Miletus on his last visit to Rome. 2 Tim.
iv. 20.
δ. οὗτοι)] Therefore none of these persons, here specified, can
hire acs Dis aueae ate kos ᾿
— ἡμᾶ:] Thus almost imperceptibly does the blessed Evan-
gelist join himself to St. Paul’s company, and intimate his own
fellowship with him. See above, xvi. 10.
Contrast with this modest silence the eulogistic declaration of
St. Paul concerning his faithful companion St. Luke, Λουκᾶς
ὁ ἰατρὸς, ὁ ἀγαπητός (Col. iv. 14); and Λουκᾶς ἐστι μόνος
μετ᾽ ἐμοῦ (2 Tim. iv. 11), “ Let another praise thee, and not
thine own lips” (Prov. xxvii. 2).
If there be a code of gentle demeanour, good breeding,
courteous manners, and refined delicacy in the world, surely it
is the New Testament.
— ἐν Tpwdd:] It is obgervable that they waited for St. Paul
and St. Luke at Troas, the place where he seems to have joined
St. Paul in the first instance. See xvi. 8. 11.
Henceforth St. Luke appears to have remained with St. Paul
ay the end of the time comprehended in the Acts of the Apos-
St. Luke sppears to have been left by St. Paul at Philippi
(see xvi. 16. 40; xvii. 1), and to have now rejoined the Apostle
in that neighbourhood. See v. 6.
It was St. Paul’s practice, after he had planted the Gospel,
to leave some persons behind him to water it. ‘Thus he left Silas
and Timotheus at Beroea, xvii. 14, and Aquila and Priscilla at
Ephesus, xviii. 19, and Titus in Crete, Titus i. 5; cp. 1 Tim. i. 3.
And perhaps this is what is implied of Erastus, 2 Tim. iv. 20,
“Epaotos ἔμεινεν ἐν Κορίνθῳ, he abode there to watch over the
Church, and to endure patiently what he might be required to
suffer.for it. :
Probably St. Luke was entrusted with similar duties at Phi-
lippi, and in its neighbourhood. :
Another characteristic of St. Paul’s apostolic and missionary
practice was to revisit those whom he had evangelized; this is
es here in ὑποστρέφειν διὰ Μακεδονίας. See xiv. 21;
xv. 36.
The topography of Troas, and St. Paul’s journey thence to
Miletus, is illustrated by Howson, ch. xx.
6. μετὰ τὰς ἡμέρας τῶν ἀζύμων) Observe the minute specifi-
cation of days in this journey from Philippi to Jerusalem. There
are two limits marked,—the days of unleavened bread at Philippi
(xx. 6), and the Feast of Pentecost at Jerusalem (xx. 16; xxi.
15), with an interval of about seven weeks between them. I¢
seems that it is intended to be inferred from the mention of his
stay at Philippi at the Passover, that St. Paul did not feel himself
obliged to attend the great festivals of the Levitical Ritual at
Jerusalem. And yet he was desirous of doing so on certain
occasions, to show that he did not, under existing circumstances,
disparage the observance of the Ceremonial Law. Cp. xviii. 21.
The Days of Unleavened Bread had now been changed into
the Christian Easter; and perhaps he stayed at Philippi in order
to celebrate there the annual Festival of Christ’s urrection
with the da js Church. We find also a mention there of the
oun of the weekly Festival of the Resurrection st Troas
see v. 7).
There are also two notices of a stay of seven days in this
journey (see xx. 6, and xxi. 4), which may perhaps have 8 refer-
ence to the observance of the Christian Sunday.
ACTS XX. 7—16..
ἤλθομεν πρὸς αὐτοὺς εἰς τὴν Τρωάδα ἄχρις ἡμερῶν πέντε, οὗ διετρίψαμεν
ἡμέρας ἑπτά. 15 Ἐν δὲ τῇ μιᾷ τῶν σαββάτων, συνηγμένων ἡμῶν κλάσαι
ἄρτον, 6 Παῦλος διελέγετο αὐτοῖς, μέλλων ἐξιέναι τῇ ἐπαύριον' παρέτεινέ τε
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age x Se ε a 2 2 2 A P ey Η en Ao,
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15 Ἤγαγον δὲ τὸν παῖδα ζῶντα, καὶ παρεκλήθησαν οὐ μετρίως.
13 "Ἡμεῖς δὲ προελθόντες ἐπὶ τὸ πλοῖον ἀνήχθημεν εἰς τὴν "Accor, ἐκεῖθεν
μέλλοντες ἀναλαμβάνειν τὸν Παῦλον: οὕτω γὰρ ἦν διατεταγμένος, μέλλων
αὐτὸς πεζεύειν. ‘As δὲ συνέβαλεν ἡμῖν εἰς τὴν “Accor, ἀναλαβόντες αὐτὸν
ἤλθομεν εἰς Μιτυλήνην: 1 κἀκεῖθεν ἀποπλεύσαντες τῇ ἐπιούσῃ κατηντήσαμεν
2 AY 4 A NS @€e , 3 , Ν ’, 3
ἀντικρὺ Χίον. τῇ δὲ ἑτέρᾳ παρεβάλομεν εἰς Σάμον' καὶ μείναντες ἐν Τρω-
γυλλίῳ τῇ ἐχομένῃ ἤλθομεν εἰς Μίλητον" 16' κεκρίκει γὰρ ὁ Παῦλος παρα- δ
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97
g ch. 2. 42, 46.
Cor. 10. 16.
& 11. 20.
h 1 Kings 17. 21.
2 Kings 4. 34.
ich. 21. 12.
4.17.
— ἄχρις 4. π.} at the end of five days—‘‘Insolens forma
loquendi ae Grecorum more πεμπταῖοι.᾽" (Valck.)
— ἡμέρας ἑπτά] seven days, 8 term thrice mentioned in the
Acts, as the period of St. Paul’s stay (xxi. 4; xxviii. 14). See
last note but one.
1. συνηγμένων ἡμῶν] For ἡμῶν Elz. has τῶν μαθητῶν; but
ἡμῶν is found in A, B, D, E, and many Cursives and Versions,
and has been received by Lachm., Tisch., Born., and Alf.—Elz.
has also τοῦ before κλάσαι, but τοῦ is not in A, B, ΚΕ, G, and
numerous cursives.
It may be added here, that in v. 8, for ἦμεν Elz. has ἦσαν,
but ἦμεν is in A, B,D, E,G, H. This reading, and ἡμῶν in
v. 7, are deserving of notice, as showing that St. Luke was pre-
sent at what he describes; that he joined in the Holy Commu-
nion administered on that Lord’s Day, and heard the Sermon of
St. Paul, and saw Eutychus raised from the dead.
Observe the word συνηγμένων. They were not summoned,
but came together, met for a stated religious purpose. Hence
the word Σύναξις, Cp. ἐπισυναγωγή, for Public Worship, Heb.
x. 25, a word connected with the Συναγωγὴ of the Elder Church
of er ig as
me learned writers have supposed (see Augustine, Epi
36, p. 117, and Howson, ch. xx. vol. ii. Ss 256) that ia ale
σαββάτων here mentioned is the evening which succeeded the
Jewish Sabbath, and that St. Paul set forth on his journey early
on the Sunday morning (pp. 256—259).
But it appears to be more probable, that this meeting for
breaking of bread took place on the evening of Sunday: Κυ-
ριακὴ ἦν, (says Chrys.,) καὶ μέχρι μεσονυκτίου τὴν διδασκαλίαν
ἐκτείνει, καὶ συνετάραξε τὴν ἑορτὴν ὃ διάβολος by the death of
Enutychus; but this was overruled for the glory of God and the
diffusion of the Gospel, by his restoration to life by St. Paul. Cp.
Lewin’s remarks, pp. 589—592.
It appears, then, that this was a stated Day and Hour for
Christisn assemblies, not perhaps without some reference to the
fact mentioned by St. John (xx. 19), concerning the first Lord’s
Day of the Christian Church; “‘The same day at evening, being
the first day of the week, came Jesus and stood in the midst,
and saith unto them, Peace be unto you !”
The Holy Supper was instituted on an evening; and it was
“ toward evening” when our Lord took bread and blessed it, and
gave it to the two disciples at Emmaus (Luke xxiv. 29, 30).
It is not likely that St. Luke, writing for the use of Gentile
Christians in all ages, should reckon his days from sunset, in the
Jewish manner, especially when speaking of a Christian Festival.
Even St. Matthew, writing more particularly for Jewish Chris-
tians, says (xxviii. 1), ὀψὲ σαββάτων, τῇ ἐπιφωσκούσῃ els μίαν
σαββάτων.
On the time of receiving the Holy Οὐοιητηππίοτι, which varied
in fag Churches in ancient times, go Bingham, xiii. 9,
and xv. 7.
These things were ἄρῃ, gp the Lord,» ( CArys.). Ob-
serve the intimation that Ds 22 Christians
Vow. I.—Parr ἴω ore tte pi ἘΞ:
assembled specially on the Lord’s Day for the reception of the
Holy Eucharist (see ii. 46), and for hearing of the Word. Cp.
Routh, R. 8. i. 113. 120. 137. 180. 188. 224; ii. 4. 45. 722. 240;
iii. 100. 147. 157.
Justin Martyr, in the second century (Apol. i. 85, p. 143,
ed. Ashton, = § 67, p. 269, ed. Otto) says, “On the day called
Sunday, our common assembly of all who are in the cities and
the country, is held; and we read the Writings of the Apostles,
and the Books of the Prophete.’’? Then he describes the Sermon ;
and then the Administration of the Lord’s Supper by the προ-
εστὼς and of διάκονοι ; and the collection of alms for the Poor.
He adds, ‘We all assemble together in common on the day
called Sunday, because it is the day on which God created the
world out of darkness and ὕλη, and on which Jesus Christ our
Saviour arose from the dead ; for on the day before Saturday they
crucified Him, and on the day after Saturday He arose from the
grave, and taught His Apostles and disciples those things which
we have delivered to you, for your consideration.”
In the two preceding Chapters, Justin M. speaks distinctly
of the two Sacraments, Baptism and the Lord’s Supper. And
beginning with this description in the Acts of the Apostles, we
may trace through his Apology, written less then fifty years after
St. John’s death, a clear stream of teaching concerning primitive
Christian Worship and Ritual.
On the institution of the Lord’s Day, see also above on Matt.
xxviii. 1. Jobn xx. 26.
8. Aauxd8es] The miracle here related was wrought at night,
but the mention of the lamps shows that those who were present
could see it done. They could see Eutychus fall, and perhaps
they took some of the lamps down with St. Paul, and saw the
dead restored to life.
9. xade(duevos] So A, B, D, E, and several Cursives, Elz.
καθήμενος.
— τριστέγου) “tabulate tertia,” Juvenal iii. 199.
10. ἐπέπεσεν) “ hoc non est usus Christus; est autem
eo usus Elias, Elisseus, Paulus.” (Bengel.)
11. τὸν ἄρτον] Observe the article—‘ the bread,’—i.e. of the
Holy Eucharist.
Elz. has not the article, but it is in A, B, C, D*, and has
been received by Lachm., Tisch., Bornemann, Alford.
The disciples had met ‘to break bread’ (e. 7). St. Paul
preaches till midnight. Eutychus falls from the window of the
third story. Paul descends from the ὑπερῷον, and revives him,
and returns to break the bread; and after the breaking of the
bread he has a repast (γεύεται, see x. 10), and converses till
dawn, and departs on morrow, i.e. on Monday morning.
See on v. 7.
18. “Accoy] in Mysia, twenty-four Roman miles south of
Troas. Pausan. Eliac. ii. 4.
— διατεταγμένος] “ Significatio media. Sic enim di
ipse.” (Bengel.) See on xiii. 48. Winer, § 39, p. 234.
16. xexplxe:] 80 A, B, C, Ὁ, B.—Eiz. cases
k ch. 19. 10.
1 ver. 27.
m Mark 1. 15.
Luke 24. 47,
qeb. 18. 6,
r Luke 7. 80.
Eph. 1. 11.
ACTS XX. 17—27.
ἔσπευδε yap, εἰ δυνατὸν ἦν αὐτῷ, τὴν ἡμέραν τῆς Πεντηκοστῆς γενέσθαι εἰς
Ἱεροσόλυμα.
7 *Amd δὲ τῆς Μιλήτου πέμψας εἰς Ἔφεσον, μετεκαλέσατο τοὺς πρεσβυ-
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ἐπίστασθε, ἀπὸ πρώτης ἡμέρας ἀφ᾽ ἧς ἐπέβην εἰς τὴν ᾿Ασίαν πῶς μεθ᾽ ὑμῶν
τὸν πάντα χρόνον ἐγενόμην, 8 δουλεύων τῷ Κυρίῳ μετὰ πάσης ταπεινοφρο-
σύνης καὶ δακρύων καὶ πειρασμῶν, τῶν συμβάντων μοι ἐν ταῖς ἐπιβουλαῖς
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᾿Ιονδαίοις τε καὶ Ἕλλησι τὴν εἰς τὸν Θεὸν μετάνοιαν, καὶ πίστιν τὴν εἰς τὸν
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τοῦ Θεοῦ. 35 Καὶ νῦν ἰδοὺ, ἐγὼ οἶδα ὅτι οὐκέτι ὄψεσθε τὸ πρόσωπόν μου
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ὑμῖν ἐν τῇ σήμερον ἡμέρᾳ, ὅτι καθαρός εἰμι ἀπὸ τοῦ αἵματος πάντων' 57" οὐ
11. τοὺς πρεσβυτέρους) from Ephesus, which, as a large City,
had many Presbyters (see xiv. 23) ; but they ware subject, if not
now, yet soon after, to one head, Timothy (1 Tim. i. 3), who had
oversight of their doctrine (i. 3, 4. 1 Tim. v. 17 -- 19), and per-
formed the office of ordaining presbyters and deacons (1 Tim. iii.
1—10. 15; v. 22). Cp. Rev. ii. 1. Zgnat. ad Ephes. § I, where
Ephesus hes an ἐπίσκοπος, and also, § 5, a πρεσβυτέριον ὃ
συνήρμοσται τῷ ἐπισκόπῳ ὡς χορδαὶ κιθάρᾳ, and διάκονοι, § 2.
11--86.1 This Address of St. Panl at Miletus is an Apostolic
iin τὲ an Epecore Charge to the Clergy, at Visitations, or
ἢ Synods.
18. ἐπίστασθε] A modest word—underrating the effect of his
own labours. See on xix. 15.
19. δουλεύων τῷ Κυρίῳ] Cp. Rom. xii. 11.
— δακρύων») Elz. has πολλῶν before δακρύων; but it is not
in A, D, E, and many Cursives and Versions.
20. οὐδὲν ὑπεστειλάμην͵ῇ The metaphor, reintroduced v. 27,
appears to be taken from Navigation; and was therefore very
appropriate at a sea-port, Miletus, and in the mouth of one now
on 8 voyage, and addressing persons who had come from the great
commercial city Ephesus. An internal evidence of truth. The
Apostle St. Paul, by this metaphor, compares the Church toa Ship,
and himself to a Mariner or Captain of it, and the doctrines of
the Gospel to its sails; and he says that he οὐδὲν ὑπεστείλατο,
reefed none of its canvas, but spread it all out boldly to the sun
and wind, 80 as to conceal nothing, but to display the whole, and
to give his hearers a perfect πληροφορία of faith, in their course
(see on Luke i. 1. Col. ii. 2; iv. 12) over the sea of this world to
the haven of life everlasting.
For this naxtical use of ὑποστέλλομαι,---ὑποστέλλεσθαι τὰ
loria, see Pindar, in Passow, Lexic.
22. δεδεμένος τῷ πνεύματι) Some (9. 5, Meyer) interpret
this ‘constrained by my own spirit.’ Others (Howson, ii. 269),
“a prisoner in spirit, not in body.’
The more ancient interpreters (see Chrys., Theophyl.,
Clem.) explain it ‘ bound by the Holy Spirit.’ As Didymus says
{in Caten. p. 333), “He that is united to the Holy Ghost is
bound in Him; he is the prisoner of Christ ; in these chains he
rejoices, he wears them as ornaments ”’ (πνευματικοὺς μαργαρίτας.
Ignatius, Eph. 8 13). They are bands of love. He bears in his
body the marks of the Lord Jesus (Gal. vi. 17), and dies daily
(1 Cor. xv. 31). Paul was now going up to Jerusalem to the
Anniversary of the Deseent of the Holy Ghost (v. 16). And as
if his mind was dwelling en that event, he refers to the operations
of the Holy Spirit in his speech, ov. 23. 28.
The Valgete well renders it, ‘alligatus Spiritu,’ constrained
and carried by the Holy Ghest. Perhaps it is a metaphor derived
from the practice of chaining prisoners to their keepers (see xii. 6;
xxi. 33), who carried them to ὁ particular place, Thus Ignat. ad
Rom. δ, ἀπὸ Συρίας μέχρε Ῥώμης θηριομαχῶ δεδεμένος δέκα
λεοπάρδοις, So St. Paul was now carried as a prisoner to Jeru-
salem,—but it was by the Holy Ghost. This explains his conduct
in reference to the revelations described in xxi. 4.
It also shows that St. Paul did not run into hazards with-
out Divine guidance. As Chrys. says, οὐκ ἐπὶ robs κινδύνους
ῥίπτων ἑαντὸν, ἀλλ᾽ ἡγούμενος τοῦ πνεύματος εἶναι τὸ
πρόσταγμα.
See further on this verse, the note on xxi. 4.
28. μοι] So A, B, C, ἢ, E, and many Cursives and Versions.
Elz. owits μοι. The pronouns important, as showing that this pro-
phecy met St. Paul on his arrival at different Cities in succession.
— λέγον] D, E, G, and many Cursives, have λέγων,-- 8
reading which deserves consideration.
— δεσμά με--- μένουσιν) It has been said by some, that this
is 8 mere fi of speech, expressing what might have been ex-
pected by the Apostle on prodadle grounds; and that it is not an
utterance of a divinely-inspired prophecy. But, on the contrary, it
was not likely that St. Paul, being a Roman Citizen, should have
been bound. See Acts xxiii. 29.
— Oalpes] Compare the Epistle to the Romans, xv. 30,
where he asks their prayers that he may be delivered from them
that do not believe in Judaa, and that he may come to Rome.
See Paley, Hor. Paul. pp. 22—24.
24, μετὰ xapas] Omitted by A, B, D, and some Cursives and
Versions; perhaps rightly.
25. ἐγὼ οἶδα ὅτι οὐκέτι ὕψεσθε κιτ.λ.} See υ. 38. It has
been argued from 2 Tim. iv. 13—20, where St. Paul speaks of
being at Miletus after this, that he was not here divinely inspired,
but was mistaken in this anticipation ; and this, it is said, is ac-
counted for from ov. 22, 23, where he confesses that he did not
know what would happen to him at Jerusalem ;
But it was one thing to acknowledge that he did not know
what would happen to him at a particular place, and another thing
to affirm that something would not happen which did happen ;
His words are, οὐκέτι ὕψεσθε τὸ πρόσωπόν μον ὑμεῖς πάν-
res,—and he might easily have touched again at Miletus without
ever seeing all or any of the Presbyters of Epherus. Besides, as
Bengel observes, “ Rediit Roma in Asiam compluribus post annis
Apostolus, sed interea defuncti alidve delati sunt feré omnes isti.”
It may indeed be inferred, that he never revisited Ephesus after
this time, or only after a long interval.
— τὴν βασιλεία») So A, B,C. Elz. adds τοῦ Θεοῦ, D τοῦ
Ἰησοῦ: ἡ βασιλεία, the Kingdom, is emphatic, as in Matt. viii. 12;
xxiv. 14; and τὸ ὄνομα, the name, Acta v. 41. So ἡ ὁδὸς, xix.
23. All these are significant of the truth,—that there is no other
kingdom which will remain, but that of God; no other Name, by
which men are to be saved, than that of Christ; no other Way
which can lead us to heaven, but that of the Gospel.
26. καθαρός eis] Elz. has ἐγὼ for εἰμι, which is in B, C, D,
E, and numerous Cursives and Versions, and appears to be pre-
ferable on another account, inasmuch as ἐγὼ thus placed empha-
tically would seem to imply that some one else was ποί pure.
ACTS XX. 28.
99
γὰρ ὑπεστειλάμην τοῦ μὴ ἀναγγεῖλαι ὑμῖν πᾶσαν τὴν βουλὴν τοῦ Θεοῦ. al Pet 5.2,
38. Προσέχετε οὖν ἑαντοῖς καὶ παντὶ τῷ ποιμνίῳ, ἐν ᾧ ὑμᾶς τὸ Πνεῦμα
δ ἃ 4. 16.
TO Ῥμῇ...1.
9 ἔθ é , ’, ‘ 3 bY , a 8. a @ , Eph. 1. 7.
aylov εὕετο ETLOKOTIOUS, ποιμαίνειν Τὴν EKKANCOLAY TOU ὕὅέεου, ἣν TEPLETIOLNT AT Ὁ Col. 1. 14.
1 Pet. 1.19. Rev. 5. 9.
21. πᾶσαν τὴν βουλὴν τοῦ Θεοϑ] areas from Ὁ. 20. A
strong passage against the ‘Doctrine elopment.”” St.
Paul subs thet be would toe beco bess pare Meat thet b ;
i.e. he would have been guilty of destroying their souls, if in the
time he had been at Ephesus, less than three years (v. 31), he
had not declared to them ‘‘the whole counsel af God.”
‘What would he say, if he heard, that now, after the Church
has been in the world 1800 years, a new article of faith has been
declared, and an addition been made by men to the “whole
counsel of God?” Cp. Gal. i. 8.
28. προσέχετε ofv—aluaros] An exposition of this text, and
an interesting application of it to the circumstances of the Church
of England, may be seen in the Latin Concio of Bp. Andrewes
(then a Presbyter), to the Convocation of the Province of Canter-
bury, in 1593. in Works, p. 29.
— τὸ Πνεῦμα τὸ ἅγιον ἔθετο) Another assertion of the Di-
vin and Personality of the Holy Ghost. See v. 3; viii. 29;
iii. 2. 4.
— ἐπισκόπου: Every πρεσβύτερος is an ἐπίσκοπος τοῦ ποι-
pvfov, an overseer of the flock committed to his charge; but the
ἐξίσεστοι is also an overseer of other Ῥαφίογδ; which a Presbyter
not.
&. Irenaeus (iii. 14), indeed, supposes that some Bishops as
well as Presbyters were present, and that St. Paul addresses them ;
‘Paulus in Mileto convocatis Episcopis et Presbyteris qui erent
ab Epheso et a reliquis proximis civitatibus,” &c. So Ammo-
nius here, who gives also the other exposition; ahd cp. Professor
Blunt, who says, p. 51, “ Paul sent for the Elders of the Church
of Ephesus, or its Bishops, or rather both, to attend him at
Miletus,” and who observes that the authority of Ireneus is of
more value here, from his connexion with Polycarp and the
neighbourhood.
However, it is certain, that some of these ἐπίσκοποι, if not
all, were presbyters.
On the subsequent restriction of the word ᾿Επίσκοπος to the
highest of the Three Orders of the Christian Ministry, see Dr.
Bentley (upon Freethinking, Cam. 1743, pp. 136, 187), “ They
(the Bishops), with all Christian antiquity, never thought them-
selves and their order to succeed the Scripture "Ewlcxono:, but
the Scripture ᾿Απόστολοι: they were διάδοχοι τῶν ᾿Αποστόλων,
the successors of the Apostles.
“The sam of the matter is this :—Though new institutions
are formed, new words are not coined for them, but old ones
borrowed and applied. ᾿Ἐπίσκοπος, whose general ides is over-
seer, was a word in use long before Christianity; a word of
universal relation to ceconomical, civil, military, naval, judicial,
and religious matters.
‘This word was assumed to denote the governing and pre-
siding persons of the Church, as Διάκονος (another word of
and diffused use) to denote the ministerial.
“The Presbyters, therefore, while the Apostles lived, were
Ἐπίσκοποι, overseers. But the Apostles, in foresight of their
approaching martyrdom, having selected and appointed their
successors in the several cities and communities (as St. Paul
did Timothy at Ephesus, and Titus at Crete, a.p. 64, four
— before his death), what name were these successors to
called by? not ᾿Απόστολοι, Apostles; their modesty, as it
seems, made them refuse it: they would keep that name
proper and sacred to the first extraordinary messengers of
Christ, though they really succeeded them in their office, in due
part and measure, as the ordinary governors of the Churches.
‘Tt was agreed, therefore, over all Christendom at once, in
the very next ion after the Apostles, to assign and appro-
priate to them the word ’Ewicxowos, or Bishop. From that time
to this, that appellation, which before included a Presbyter, has
been restrained to a superior order. And here’s nothing in all
this but what has happened in all languages and communities in
the world. See the Notitia of the Roman and Greek Empires,
and you'll scarce find one name of any state employment that in
course of time did not vary from its primitive signification.”
— τὴν ἐκκλησίαν τοῦ Θεοῦ)] On the purchase of the Church
by the price of Christ’s blood, see 1 Cor. vi. 20. 1 Pet. i. 18, 19.
Rev. v. 9.
As to the reading of this passage, it is to be observed that
B and many οὐτείγο ἢ = Vulg. rey have τοῦ Θεοῦ, and
this reading is received by Ajz., Mi hit Bengel, Knapp
Rinck, Scholz, Aiford, ee ee , :
For Θεοῦ, other MSS, } ye Κυρίου, Partigjarly A, C*, D, E,
and the Coptic, Sahidic, dp, -pist, Syriac y, coxas, and Irenaeus
(iii. 14), Didymus (de Spir. § 2), Eused. (in Esa. xxxv. 9),
Jerome and Augustine ; and this reading is preferred by Lachm.,
Tisch., Bornemann, Olshausen, Davidson, Meyer, Hackett.
Others, C***, G, H, and more than 100 Cursive MSS. have
Κυρίου καὶ Θεοῦ, and this reading is preferred by Venema and
Valekenaer.
The choice seems to be between Κυρίου and Θεοῦ. The
evidence for each is strong.
It may be remarked that St. Luke uses the word Κύριος in
application to Christ, as appointing and ordaining the Ministers
of His Church, as bere. See on Luke x. 1.
And in support of Κυρίου, it may also be urged that the
word Képios would mark His Lordship and Dominion over her, as
His Household and Kingdom; and would be a happy preparation
for the term by which the ἐκκλησία was to be described, i.e.
Κυριακὴ, Church, the spouse and body of the Κύριος, and pur-
chased and purified by His blood. See above, ii. 25. 36.
There would also be a memento here to Bishops and Pastors
—that they are not to consider the ἐκκλησία as their own, but as
Christ’s, and that they are not κατακυριεύειν, dominari, over
what is τοῦ Κυρίου, Domini. 1 Pet. v. 3.
On the other hand—in behalf of the other reading, τοῦ
Θεοῦ,---ἶξ appears (as Whitby observes, p. 489), that St. Paul
never uses the phrase ἡ ἐκκλησία τοῦ Κυρίου, whereas he often
employs the words ἡ ἐκκλησία τοῦ Θεοῦ. See 1 Cor. i. 2; x. 32;
xi. 16, 22; xv. 9. 2 Cor. i. 1. Gal. i. 13. 1 Thess. ii. 14.
2 Thess. i. 4. 1 Tim. iii. 5. 15,
The matter reduces itself to this question,
Is it more likely that Θεοῦ should have been altered by
Copyists into Κυρίου or Κυρίου into Θεοῦ ὃ
Perhaps the former may seem the more probable alternative.
(1) No one would have been eked Ws Κυρίου, or have
been inclined to that reading.
(2) But many might have been perplexed by Θεοῦ with
αἵματος following it.
(3) Some orthodox persons might think that it seemed to
give some countenance to the Noetian or Sabellian heresy, which
confounded the two Persons of the Father and the Son; or to the
Eutychian Heresy, which confounded the two Natures of Christ
in One; or to the Apollinarian, Theopaschite, and Patripassian,
which imputed suffering to God and the Father.
(4) Kt cannot, therefore, be concluded with some, that a
change was made here from a theological bias.
(δ) It is also observable that the word Κύριος has been inter-
polated, in connexion with Ἐκκλησία, in Ephes. v. 29, where
A, B, D*, F, G have Χριστός.
(6) It has been said that the testimony of Athanasius is
to this reading. His words are (contr. Apollinarium, ii.
§ 14, vol. i. p. 758), οὐδαμοῦ αἷμα Θεοῦ δίχα σαρκὸς wapade-
δώκασιν al γραφαὶ, ἣ Θεὸν διὰ σαρκὸς παθόντα καὶ ἀναστάντα.
᾿Αρειανῶν τὰ τοιαῦτα τολμήματα, ἐπειδὴ lb θὼν a τὸν
υἱὸν τοῦ Θεοῦ ὁμολογοῦσιν, yeas ν σαρκὶ Θεοῦ x
ἐαρκὺν Θεοῦ ἀνθρώπον γενομένου αἷμα καὶ πάθος καὶ ἀνάστασιν
κηρύττουσι.
: Athanasius is contraverting the Apollinarian error that the
Godhead itself suffered, and he asserts that the Scriptures have
no where predicated to us the blood of God without the flesh ;
or that God suffered in the flesh (some read δίχα σαρκὸς here,
and it may be the true reading): the older editions have διὰ
capxds for δίχα σαρκὸς in the preceding clause.
Athanasius wight have written these words, and yet havo
read here ἐκκλησίαν τοῦ Θεοῦ; for there is no representation, in
the passage so read, of the αἷμα Θεοῦ δίχα σαρκός. St. Paul
would thus say, ‘the Church of God, which He (Who is Man
as well as God) purchased with His own Blood.”
(7) The argument from St. Paul’s use of ᾿ΕἘκκλησία Θεοῦ,
and his non-use of Ἐκκλησία Κυρίου, confirms the same conclu-
sion.
(8) It is probable that this passage gave occasion to the use
of the still bolder expression αἷμα Θεοῦ in other writers, particu-
larly Ignatius, writing to the same Church,—the Ephesian,—as
that whose presbyters were now addressed by St. Paul, Eph. i. So
Tertullian, ad Uxor. ii. 3, “ ine Dei.” Clem. Alex. “ Quis
dives,” &c., c. 84, αἵματι Θεοῦ παιδός. Cp. Ignat. ad Rom. 6,
ἄφετέ pe μιμητὴν εἶναι τοῦ πάθους: τοῦ Θεοῦ pov, where some
copyista have inserted Χριστοῦ, to give ease to the phrase, as
here. And cp. Jacobson in Clem. Rom. 2, p. 13. See also
Wetstein here, p. 596, and the note in Catena, p. 338, where it ia
said, “Many of weak minds, or te opinions, speak evil
100
t 2 Pet. 2. 1.
Matt. 7. 15.
ul John 2. 19.
ἕξ»
55»
[2
δὲ μεν
ν NO mw etd Be te Μ
Ω9.
sé
ΕΓ,
“Ἐξ
“»ῬῬωιονι
το
ACTS XX. 29—38. ΧΧΙ. 1—3.
διὰ τοῦ αἵματος τοῦ ἰδίον. 3. "᾿Εγὼ οἶδα ὅτι εἰσελεύσονται μετὰ τὴν ἀφιξίν
μον λύκοι βαρεῖς εἰς ὑμᾶς, μὴ φειδόμενοι τοῦ ποιμνίον' 89" καὶ ἐξ ὑμῶν αὐτῶν
ἀναστήσονται ἄνδρες λαλοῦντες διεστραμμένα, τοῦ ἀποσπᾷν τοὺς μαθητὰς
ὀπίσω αὐτῶν. δ) " Διὸ γρηγορεῖτε, μνημονεύοντες ὅτι τριετίαν νύκτα καὶ
ἡμέραν οὐκ ἐπαυσάμην μετὰ δακρύων νουθετῶν ἕνα ἕκαστον. ὅ3 Kai τανῦν
παρατίθεμαι ὑμᾶς, ἀδελφοὶ, τῷ Θεῷ καὶ τῷ λόγῳ τῆς χάριτος αὐτοῦ, τῷ δυνα-
μένῳ οἰκοδομῆσαι, καὶ δοῦναι ὑμῖν κληρονομίαν ἐν τοῖς ἡγιασμένοις πᾶσιν.
᾿ ᾿᾿Αργυρίου ἣ χρυσίον ἣ ἱματισμοῦ οὐδενὸς ἐπεθύμησα: fy αὐτοὶ yusioxere
ὅτι ταῖς χρείαις pov, καὶ Tots οὖσι per ἐμοῦ, ὑπηρέτησαν αἱ χεῖρες αὗται.
86 * Πάντα ὑπέδειξα ὑμῖν, ὅτι οὕτω κοπιῶντας δεῖ ἀντιλαμβάνεσθαι τῶν ἀσθε-
νούντων, μνημονεύειν τε τῶν λόγων τοῦ Κυρίου ᾿Ιησοῦ, ὅτι αὐτὸς εἶπε, Μακά-
ριόν ἐστι μᾶλλον διδόναι ἣ λαμβάνειν. 85." Καὶ ταῦτα εἰπὼν, θεὶς τὰ γόνατα
αὐτοῦ, σὺν πᾶσιν αὐτοῖς προσηύξατο. * ‘Ixavos δὲ κλαυθμὸς ἐγένετο πάντων"
καὶ ἐπιπεσόντες ἐπὶ τὸν τράχηλον τοῦ Παύλον κατεφίλουν αὐτόν: ὅ8 ὀδυνώμενοι
μάλιστα ἐπὶ τῷ λόγῳ ᾧ εἰρήκει, ὅτι οὐκέτι μέλλουσι τὸ πρόσωπον αὐτοῦ
θεωρεῖν. προέπεμπον δὲ αὐτὸν εἰς τὸ πλοῖον.
ΧΧΙ. 1 ‘As δὲ ἐγένετο ἀναχθῆναι ἡμᾶς ἀποσπασθέντας ἀπ᾽ αὐτῶν, εὐθυδρο-
μήσαντες ἤλθομεν εἰς τὴν Κῶ, τῇ δὲ ἑξῆς εἰς τὴν Ῥόδον, κἀκεῖθεν εἰς Πάταρα.
3 Καὶ εὑρόντες πλοῖον διαπερῶν εἰς Φοινίκην, ἐπιβάντες ἀνήχθημεν. ὃ ᾿Αναφα-
νέντες δὲ τὴν Κύπρον, καὶ καταλιπόντες αὐτὴν εὐώνυμον, ἐπλέομεν εἰς Συρίαν,
καὶ κατήχθημεν εἰς Τύρον: ἐκεῖσε yap τὸ πλοῖον ἦν ἀποφορτιζόμενον τὸν
γόμον.
of those who use the terms σῶμα καὶ αἷμα Θεοῦ τὸ σωτήριον, but
they may hear what our Lord says; and then reference is made to
John vi. 35. 48. 53, and the conclusion is, Do not scruple at the
words αἷμα καὶ σῶμα Θεοῦ τὸ σωτήριον, as the Jews do; for by it
thou hast been redeemed and art become a son of God, and an
heir of life everlasting.” And as to the doctrine thus taught Bede
says, ‘‘Non dubitat sanguinem Dei dicere propter unionem per-
sone in duobus naturis Ejusdem Jesu Christi, propter quam etiam
dictum, Filius Hominis Qui est in ccelo.” (John iii. 13.) “Christ
our Saviour, is ‘Agnus seas Bp. Sanderson, i. 195. He is
also ‘Agnus Deus;’ He is , the Son of God, Very God of
Very God; and it is this dignity of His Nature especially, and not
His, Innocency only, that setteth such a value upon His Blood
that it is of an infinite price, of infinite merit, able to satisfy an
infinite justice, and to appease an infinite wrath.”
— τοῦ αἵματος τοῦ ἰδίον] So A, B, C, D, E, and many Cur-
sives, Elz. has διὰ τοῦ ἰδίου αἵματος.
20. ἐγώ] Elz. adds γάρ; and inserts τοῦτο after οἶδα, which
are not in A, B, C, D.
— ἄφιξιν} sometimes ‘ arrival,’ sometimes ‘ departure,’ as here.
See examples in Kuin. ἀποδημίαν, Chrys.
80. ἐξ ὑμῶν) Hymenzeus, Alexander, and the Nicolaitans, 1 Tim.
i. 20. Rev. ii. 6. Phygellus and Hermogenes, 2 Tim. i. 15.
— τοὺς μαθητάς] the disciples—even mine and yours, and
Christ's.
81. rpierfay] Three months in the Synagogue, xix. 8; two
ὕπο the School of Tyrannus, xix. 10; and he passed through
onia and Achaia, where he remained three months, xx. 3.
82. τῷ λόγῳ τῆς χάριτος] To His gracious Word. The Geni-
tive is used Hebraistically, where in other languages would be
used an adjective. See on Matt. xxii. 11;
It is to be remarked, that “‘ the Word” here is understood
by some ancient Expositors to be Christ, Who is “full of Grace,”
aod from Whom all grace has come to man. Jobn i. 14. 16.
And there is much that is personal, here, ascribed to the
Λόγος. So Ammonius, who from the addition of the participle
δυναμένῳ in the singular, deduces an argument for the Unity of
the Two Persons in one Godhead, as follows ;
Δείκνυσιν, ὅτι ὁ Marhp καὶ Θεὸς καὶ ὃ τούτου ulds ᾿Ιησοῦς, ὁ
Θεοῦ Λόγος ἕνεισι (read ἕν εἰσιν, unum sunt): οὐ γὰρ εἶπε, τοῖς
δυναμένοις πληθυντικῶς, ἀλλ᾽ ἑνικῷ ὀνόματι τὴν μοναδικὴν
οὐσίαν ἐσήμανεν, εἰπὼν ' τῷ δυναμένῳ."
I¢ is indeed taken for granted by many modern writers, that
the title ὁ Λόγος is only applied by St. John to Christ. But this
assertion may be questioned. See on Luke i. 2.
If St. Jokn had been already at Ephesus, this mode of
speech would have been very appropriate there, as a testimony to
the unity of the doctrine of the two Apostles St. Paul and St.
John. And even if St. John had not been there, yet, as St. Paul
spoke under the guidance of the same Spirit as inspired St. John,
he might and would very fitly bequeath this parting word to the
Ephesian Presbyters, ifying his own adhesion to the great
doctrines concerning the Locos, which were afterwards to be
ed more fully at Ephesus by St. John.
— οἰκοδομῆσαι) So A, B, C, D, E,—a better reading than
that of Elz. ἐποικοδομῆσαι.
88. ἱματισμοῦ)] Oriental wealth consisted partly in ‘‘ changes
of raiment,” Gen. xlv. 22. 2 Kings v. 5. 22. Hence the refer-
ence to the moth in warnings to the rich and worldly, Matt. vi.
19. James v. 2. Cp. Hackett.
84. ὑπηρέτησαν αἱ χεῖρες abra:] Compare his declaration,
made at Ephesus, in 1 Cor. iv. 12, κοπιῶμεν ἐργάζομενοι ταῖς
ἰδίαις χερσί: and see Paley, H. P. p. 37.
85. ὅτι αὐτὸς εἶπε] A saying alluded to by S. Clement Rom.
i. 2, and in Const. Apostol. iv. 3; and one of the few sayings of
our Lord ed elsewhere than in the Gospels. Cp. Grade,
Spicileg. i. pp. 14.327. Fabricit Cod. Apocryph. N. T.i. pp.
321—334, “De dictis Christi que in Evangeliis non extant.”
Kérner, de Sermonibus Christi ἀγράφοις, Lips. 1776; and
Routh, R. 8. i. 9, 10. 12. 29. 31. 471. 484.
— μακάριόν ἐστι μᾶλλον] So A, B, C, ἢ, E, G.—Elz. places
διδόναι before μᾶλλον. Another transposition has been adopted
in v. 37, ἱκανὸς δὲ κλαυθμὸς, from A, B, D, E, for the reading of
Elz. ἱκανὸς δὲ ἐγένετο wa.
86. θεὶς τὰ γόνατα] See Dan. vi. 10. Luke xxii. 41. Acts ix.
40; xxi. 5. Cp. Eph. iii. 14.
87. κατεφίλουν} stronger than ἐφίλουν, and marking also con-
tinuance by the imperfect tense, “ deosculabantur eum.”
How similar the outward act to that described by the same
word Matt. xxvi. 49; but how different the inward affection !
88. θεωρεῖν) St. Paul himself uses ὕπτομαι, v. 25, a more
modest word. He would not say that his own πρόσωπον was
ἄξιον θεωρίας.
Cu. ΧΧΙ. 8. ἀναφανέντες τὴν Κύπρον) A nautical expression,
ἀναφανεῖσαν ἔχοντες, a8 sailors say, having raised the land.
The opposite is ἀποκρύπτειν γῆν. Cp. Gal. ii. 7, wewlorevpar τὸ
εὐαγγέλιον, and Rom. iii. 2. 1 Cor. ix. 17. Winer, § 39, p. 238.
— Τύρον] The mention of a Christian Church at Tyre, and
of St. Paul’s visit to it, suggests a reference to the prophecy,
“ Behold ye the Philistines also, and they of Tyre, with the
Morians, lo, there was He born.’ (Ps. lxxxvii. 4.) Cp. Ps. xlv.
12, and see above on viii. 26.
Perhaps the seeds scattered by the Divine Sower Himself on
ACTS ΧΧΙ. 4—16.
101°
‘*"Aveupdvres δὲ τοὺς μαθητὰς, ἐπεμείναμεν αὐτοῦ ἡμέρας ἑπτά οἵτινες s°h.2.2.
ver. 12.
τῷ Παύλῳ ἔλεγον διὰ τοῦ Πνεύματος, μὴ ἀναβαίνειν εἰς Ἱεροσόλυμα. ὅ " Ὅτε ven. 20.36.
δὲ ἐγένετο ἐξαρτίσαι ἡμᾶς τὰς ἡμέρας, ἐξελθόντες ἐπορευόμεθα, προπεμπόντων
ἡμᾶς πάντων, σὺν γυναιξὶ καὶ τέκνοις ἕως ἔξω τῆς πόλεως καὶ θέντες τὰ γόνατα
ἐπὶ τὸν αἰγιαλὸν προσευξάμενοι ὃ ἀπησπασάμεθα ἀλλήλους, καὶ ἀνέβημεν εἰς
τὸ πλοῖον, ἐκεῖνοι δὲ ὑπέστρεψαν εἰς τὰ ἴδια. 7 Ἡμεῖς δὲ, τὸν πλοῦν διανύ-
σαντες ἀπὸ Τύρον κατηντήσαμεν εἰς Πτολεμαΐδα: καὶ ἀσπασάμενοι τοὺς ἀδελ- ᾿
φοὺς, ἐμείναμεν ἡμέραν μίαν παρ᾽ αὐτοῖς.
8 «Τῇ δὲ ἐπαύριον ἐξελθόντες ἤλθομεν εἰς Καισάρειαν' καὶ εἰσελθόντες εἰς
τὸν οἶκον Φιλίππου τοῦ εὐαγγελιστοῦ, ὄντος ἐκ τῶν ἑπτὰ, ἐμείναμεν παρ᾽ αὐτῷ.
τούτῳ δὲ ἦσαν θυγατέρες παρθένοι τέσσαρες προφητεύουσαι.
9d
ech. 6. 5.
“& 8. 26, 40.
Eph. 4. 11.
2 Tim. 4. 5.
10 © Hype. ἃ Joel 2. 28,
μενόντων δὲ ἡμέρας πλείους κατῆλθέ τις ἀπὸ τῆς ᾿Ιουδαίας προφήτης ὀνόματι ect. 1.2.
“AyaBos. 11} καὶ ἐλθὼν πρὸς ἡμᾶς, καὶ ἄρας τὴν ζώνην τοῦ Παύλου, δήσας
7 ch. 20. 23.
& ver. 33.
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ἑαυτοῦ τοὺς πόδας Kal τὰς χεῖρας εἶπε, Τάδε λέγει τὸ Πνεῦμα τὸ ἅγιον, Tov & 2-27.
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ἄνδρα, οὗ ἐστιν ἡ ζώνη αὕτη, οὕτω δήσουσιν ἐν ᾿Ιερουσαλὴμ οἱ ᾿Ιουδαῖοι,
καὶ. παραδώσουσιν εἰς χεῖρας ἐθνῶν. 13 ε'ῆς δὲ ἠκούσαμεν ταῦτα, παρεκα-
g Matt. 16. 22.
λοῦμεν ἡμεῖς τε καὶ οἱ ἐντόπιοι, τοῦ μὴ ἀναβαίνειν αὐτὸν εἰς ἱΙερουσαλήμ.
18} Τότε ἀπεκρίθη ὁ Παῦλος, Τί ποιεῖτε κλαίοντες καὶ συνθρύπτοντες μοῦ τὴν heb. 20.2.
καρδίαν ; ἐγὼ γὰρ οὐ μόνον δεθῆναι, ἀλλὰ καὶ ἀποθανεῖν εἰς 'Ιερουσαλὴμ,
ε id »ν ε
ἑτοίμως ἔχω ὑπὲρ
τοῦ ὀνόματος τοῦ Kupiov ᾿Ιησοῦ.
αὐτοῦ, ἡσυχάσαμεν εἰπόντες, Τοῦ Κυρίου τὸ θέλημα γενέσθω.
MIM πειθομένου δὲ tax. 6.10
£22.42.
15 Μετὰ δὲ τὰς ἡμέρας ταύτας ἐπισκενασάμενοι ἀνεβαίνομεν εἰς ἱΙεροσόλυμα.
16 nro δὲ ΠΥ lol Ὁ “ς“ 8 v4 AY cn ¥ > e
Συνῆλθον δὲ καὶ τῶν μαθητῶν ἀπὸ Καισαρείας σὺν ἡμῖν, ἄγοντες παρ᾽ ᾧ
ξενισθῶμεν Μνάσωνί τινι Κυπρίῳ, ἀρχαίῳ μαθητῇ.
the border-land of Tyre and Sidon (Matt. xv. 21. Mark vii. 24),
were now bearing fruit.
— ἀποφορτιζόμενον)] Thither the ship was on its course, to
unload its freight. Cp. Winer, § 45, p. 312.
4. ἀνευρόντες robs μαθητάς] Having sought out the disciples,
—an intimation that they were either not very numerous, or were
not publicly known.
— διὰ τοῦ Πνεύματος Cp. δεδεμένος τῷ πνεύματι (xx. 22).
This is explained by v. 11. The Holy Spirit revealed to them
that he would be bound there (see xx. 23); and they, acting on
this intimation, dissuaded him from going to Jerusalem. But the
Spirit had done more than this for St. Paul. The Holy Spirit
had not only foreshown to him the future, but had also revealed
to him how to act under the circumstances foreshown. The Holy
Spirit had bound him fo go to Jerusalem (xx. 22, where see note),
even though he was to be bound there; and therefore he went
(see xx. 24, and below, xxi. 11—13). And at length those per-
sons who had foretold his bonds, acquiesced in Ais resolution to
go, as divinely inspired, and said, ‘‘ the Lord’s will (not ours) be
done” (νυ. 14). The phecy concerning his bonds was fulfilled.
And the Lord 888 St. Paul, in a vision at Jerusalem, that he
had rightly understood and obeyed His will in going up to Jeru-
salem, xxiii. 11.
δ. αἰγιαλόν] the sandy shore. Acts xxvii. 39. Cp. xx. 36.
“* Hodie monstratur in arenis locus ubi pariter orabant.”” (Bede.)
6. ἀπησπασάμεθα] gave a parting embrace to. Cp. the use of
the preposition ἀπο in ἀποταξάμενος, Acts xviii. 18.21. Elz. has
xpoonvidueba καὶ ἀσπασάμενοι. But the reading in the text is
authorized by some of the best MSS.
Ἴ. ᾿ιτολεμαΐδα] Accho όταν i. 31); and still so called by
the Arabs, and Acre or St. Jean d’Acre, by Europeans.
8. ἐξελθόντε5] Elz. adds of wep) τὸν Παῦλον, which is not in
A, B, Ὁ, E, and is probably a gloss.
— Φιλίππου τοῦ εὐαγγελιστοῦ) called here “‘ one of the seven ;”’
i. e. Philip the Deacon; see on Acts viii. 5, and the statements
of Isidorus and S. Jerome, quoted by Zillemont, Mém. ii. 30.
Hence Ammonius says here, “it was lawful for a Deacon to live
as a married man.’’ On Philip's connexion with Ceesarea, see viii.
40.
This was the third time Paul W8S at Cesarea. See ix. 30;
xviii. 22.
tha: σε, ῬΡαναὶ should be
It is now prophesied 5, jesarea
bound; and with » special" γβάσεισθ, for, Temas to be brought
to Cesarea a prisoner, and to remain there in custody for two
years, xxiii. 33; xxiv. 27.
— ὄντος] Elz. prefixes τοῦ, which is not in A, B, C, E, H,
and numerous Cursives.
10. ἡμέρας πλείους} several days; but he was hastening to
erusalem (see xx. 16), not, therefore, ‘ many days.’
.— “AyaBos] See xi. 28.
11. δήσας ἑαυτοῦ Elz. has δήσας re αὐτοῦ. But δήσας
ἑαυτοῦ is the reading of A, Β, C, D, E, and many Cursives and
Versions.
Agabus bound Ais own bands (not St. Paul's) with St. Paul's
girdle. é
— τοὺς πόδας καὶ τὰς xeipas] So B, C, Ὁ, E, and many
Cursives and Versions. Elz. has τὰς χεῖρας καὶ τοὺς πόδας : but
it is hardly probable that this would have been altered into the
other reading. Such symbolical actions hed been connected with
the delivery of hecies in the Old Testament. Isa. xx. 2.
Jer. xiii. 1. 11. Ezek. iv. 1. (Grotius.) Cp. Jerem. xxvii. 2;
xxviii. 10. 12. Ezek. xii. 3; xxiv. 3.
12. jets] even St. Luke himself. A modest confession, and a
proof of truth. We would have dissuaded Paul from going, but
he would not yield to us, and went; and we acknowl that
what he did was the Lord’s will, νυ. 14.
18, 14. rére—-yevdoOw] See on Ὁ: 4.
18. pot] emphatic.
14. τὸ θέλημα γενέσθω) From the Lord’s Prayer; perhaps an
intimation of its general use. Cp. 2 Tim. iv. 18, and see Blunt,
Lectures, p. 38, and above on Matt. vi. 9, and HumpAry here.
16. ἐπισκενασάμενοι] So A, B, ΒΕ, G, and numerous Cursives.
— Elz. ἀποσκευασάμενοι. D has ἀποταξάμενοι. The sense is,
‘having packed up,’ ‘having taken what was necessary for the
journey.’ (Chrys. Zcumen.) Vulg. renders it ‘ pr ti,’ and
other Versions give a like meaning, and Hesych. interprets it by
εὐτρεπισθέντες.
The word seems to be introduced in order to show that,
though St. Paul had full intimation of sufferings and imprison-
ment st Jerusalem, yet he proceeded thither with calmness, and
in a sober and orderly manner, without neglecting any common
duties, such as prudence might suggest. Compare his request for
his “‘ cloke and parchments” just before his martyrdom (2 Tim.
iv. 13). There are no symptoms of a heated imagination, or of a
fanatical enthusiasm, or a reckless excitement, in his character
and demeanour, in the most trying circumstances.
16. ἄγοντες παρ᾽ ᾧ ξενισθῶμεν) Objections have been made by
102 ACTS XXI. 17—24.
17 Τενομέίνων δὲ ἡμῶν εἰς Ἱεροσόλυμα, ἀσμένως ἀπεδέξαντο ἡμᾶς οἱ ἀδελφοί.
ἐδ. BE Τῇ δὲ ἐπιούσῃ εἰσήει ὁ Παῦλος σὺν ἡμῖν πρὸς ᾿Ιάκωβον, πάντες τε παρ-
ἐγένοντο οἱ πρεσβύτεροι. 19 Καὶ ἀσπασάμενος αὐτοὺς ἐξηγεῖτο καθ᾽ ἕν ἕκα-
Liew. 10.2 στον ὧν ἐποίησεν ὁ Θεὸς ἐν τοῖς ἔθνεσι διὰ τῆς διακονίας αὐτοῦ. Ἃ ' Οἱ δὲ
ἀκούσαντες ἐδόξαζον τὸν Θεὸν, εἶπόν τε αὐτῷ, Θεωρεῖς, ἀδελφὲ, πόσαι μυριάδες
εἰσὶν ἐν τοῖς ᾿Ιουδαίοις τῶν πεπιστευκότων' καὶ πάντες ζηλωταὶ τοῦ νόμου
ὑπάρχουσι. 3. Κατηχήθησαν δὲ περὶ σοῦ, ὅτι ἀποστασίαν διδάσκεις ἀπὸ
Moicéws τοὺς κατὰ τὰ ἔθνη πάντας ᾿Ιουδαίους, λέγων μὴ περιτέμνειν αὐτοὺς
“τὰ τέκνα, μηδὲ τοῖς ἔθεσι περιπατεῖν. 3 Τί οὖν ἐστι; πάντως δεῖ πλῆθος
mech. 1818. συνελθεῖν: ἀκούσονται yap ὅτι ἐλήλυθας. 38." Τοῦτο οὖν ποίησον, 6 σοι
18. λέγομεν. Εἰσὶν ἡμῖν ἄνδρες τέσσαρες εὐχὴν ἔχοντες ἐφ᾽ ἑαυτῶν: *™ τούτους
παραλαβὼν ἁγνίσθητι σὺν αὐτοῖς, καὶ δαπάνησον én’ αὐτοῖς, ἵνα ξυρήσωνται
several recent Expositors to the translation of the Vulgate, “ ad-
ducentes (secum] apud quem hospitaremur Mnasonem,” which is
the sense adopted by the English Authorized Version ;
It has been said, that the true meaning is,—‘ conducting us
to the house of Mnagon (at Jerusalem), with whom we should
” In this case the construction would either be ἄγοντες
(ἡμᾶς) Μνάσωνι, which is Winer’s opinion, § 31, p. 192, or by
attraction, ἄγοντες ἡμᾶς παρὰ Mvdowva wap’ ᾧ ξενισθῶμεν. See
Meyer here, and Winer, § 24, p. 149, and others;
But perhaps in this case, as in many others, the older inter-
pretation (which, as Winer allows, p. 192, is unexceptionable,
grammatically) is the true one. St. Luke’s design in mentioning
this incident seems to be this. At first the Christians of Cesarea
attempted to dissuade St. Paul from going to Jerusalem (v. 12);
but on his earnest expostulation with them, they desisted from
their entreaties, and said, “the Lord’s will be done” (v. 14).
And not only so, but some of these disciples of Cesarea sped him
on his journey to Jerusalem, and accompanied him, bringing with
them a person with whom he and his companions would lodge at
Jerusalem, Mnason of Cyprus. Thus they who at first would
have deterred him from going to Jerusalem, were prevailed upon
by St. Paul (such was his courage and constancy, and such his in-
fluence over them) to provide facilities for his journey thither, and
for his reception there ;
It was also an honourable circumstance to Mnason of Cyprus,
that though he had heard, no doubt, from the men of Ceesarea that
the Spirit had revealed that St. Paul would be made a prisoner in
Jerusalem, yet he was willing to accompany him thither (a dis-
tance of about eighty miles), and to afford him and his comps-
nions a lodging there.
These considerations seem to be lost sight of in the modern
interpretation, which is also liable to the objection, that, according
to it, St. Paul is said to be brought to Mnason to lodge, defore his
arrival at Jerusalem, which is not related till the following
verse.
— ἀρχαίῳ μαθητῇἢ}] An original disciple, i. 6. from the first
preaching of the Gospel. See on xv. 7, and xi. 15. Such a per-
son was likely to have a house at Jerusalem. .
18. πρὸς ᾿Ιάκωβον] For the use of πρὸς see on xvi. 40. On the
position held by St. James the Lord’s brother at Jerusalem, see
xii. 17. A distinction here is made between Ἰάκωβος the Bishop
of Jerusalem, and πάντες of πρεσβύτεροι. (Chrys.) “ Videtur
Jacobus convocisse collegium Presbyteroram.” (Rosenmiiller.)
The Bishop of Jerusalem is here presented to the view,
surrounded by all his Presbyters, who are the “ Concilium
Episcopi,”” (see Hieron. in Esa. iii. Bingham, ii. 19, 7,) for the
reception of St. Paul and his friends, and for joint counsel and
advice. An Apostolic precedent for the practice of the Church
in all ages. See above, xv. 2. 4. 6. 22, and particularly xv. 23.
19. ὁ @edés] He does not say what ke had done, but what God
had done dy Ais ministry, and (v. 20) they glorified not him, but
God. (Ammon.
20. ἐν τοῖς "lov8alois] So A, B, C, E.—Els. ᾿Ιουδαίων. This
variation is noticeable. It is not said that many myriads of the
Jews believe, &c.; but that there are many myriads of believers
among the Jews, and are all zealous for the Law.
— xemorevxérov] Observe the tense: of those who have
made public profession of faith in the Gospel. See viii. 13.
21. κατηχήθησαν)] They have been studiously indoctrinated
to believe, ἐδιδάχθησαν καὶ ἐπίστευσαν (Chrys.), cp. 9. 24, such a
misrepresentation was not unlikely to be made by Jews, concern-
ing what St. Paul had taught not long since in his Epistles to the
Romans and Galatians. Cp. Paley, H. P. pp. 24—26.
. “- διδάσκεις lovdalous] It was not true that St. Paul taught
the Jews not to circumcise their children (see vii. 8); bot it was
true that he taught that circumcision was not to be enforced on
the Gentiles.
What he did now, at the suggestion of the Bishop and Pres-
byters of Jerusalem, was to refute the former assertion, not to
disavow the latter. See vv. 24. 26.
22. πλῆθο5] A multitude must needs come together.
28. εἰσὶν ἡμῖν})] This was often the case on the approach of
great Festivals, e.g. that of Pentecost, which was now at hand.
Nazarite Vows were made terminable then, in order that they
who had taken them might join with others in the joyfal celebra-
tion of that Festival. Cp. Lightfoot on Acts ii. 13, and on
1 Cor. xi. 14, where he observes, that even Jews who were not
Nazarites were accustomed to cut their hair in honour of the
feasts.
— εὐχὴν ἔχοντες ἐφ᾽ ἑαυτῶν] having upon them s vow of
Nazariteship, that is, of separation from the world to God. See
above, on xviii. 18.
24. ἁγνίσθητι σὺν abrois] Be thou a Nazarite with them;
join thyself to them in their vow of abstinence or separation,
and of dedication to God.
It has, indeed, been said (Howson, pp. 298—302) that
St. Paul only paid the charges of the four Nazarites (υ. 23), but
was not under the Vow of a Naszarite ;
But the word ἁγνίσθητι here, and the other kindred words
used in this narrative, prove that he associated himself with them
in the vow itself.
The word ἁγνίζω is the word used by the LXX for Ἢ
(Nazar), in Numb. vi. 3, and ἁγνισμὸς for (Nezer), Nazi-
reatus. The best explanation, therefore, of the word ἁγνίσθητι
and ἁγνισθεὶς (v. 26), and ἁγνισμὸς (v. 26), is to be derived from
the use of those words by the LXX in the chapter concerning the
Nazaritic Vow, Numb. vi. 3, 4, ἀπὸ οἴνον ἁγνισθήσεται, he
shall keep himself separate as a Nazarite from wine πάσας τῆς
ἡμέρας τῆς εὐχῆς αὑτοῦ, which is expressed in v. & by πάσας
τὰς ἡμέρας τοῦ ἁγνισμοῦ, and νυ. 8, πάσας τὰς ἡμέρας τῆς
εὐχῆς ἅγιος ἔσται Κυρίῳ.
It is probable that St. Paul was already under a vow of
Nazariteship; and was advised to join himself as such with these
four Nazarites. See xviii. 18, and below, v. 27.
The knowledge that he had not long since voluntarily taken
on bimself a Nazarite’s vow (xviii. 18), was enough to
the recommendation here made to him by St. James, and the
Presbyters of the Church at Jerusalem. ‘
Origen (in Ep. ad Rom. lib. ii. 13) spesks of St, Paul as
having offered ‘ sacrificia purificationis,’ and S. Jerome (Epist. ad
Augustin. Ep. 74) supposes St. Paul to have assumed the condi-
tion of a Nazarite, ‘' obtulisse sacrificia et exercuisse nudipe-
dalia ;” and so Augustine, Ep. 82.
The reason of St. Paul’s compliance is well stated by Augus-
tine (Epist. ad Hieron. 82), who observes, that by his practice
with regard to the ceremonies of the Levitical Law, St. Paul
taught “ nec Judeeos tunc ab eis tanquam ἃ neferiis prohibendos,
nec Gentiles ad ea tanquam necessaria com
‘Paul became (says Isidore in Caten. p. 352) a Jew to the
Jews when he made himself a Nazarite in the Temple, and offered
oblations; and, on the same principle, he circumcised Timothy
and sent him to preach to the Jews, thus cancelling the circum-
cision by means of circumcision itself.” So also Eicumenius, who
says that ‘Paul underwent the tonsure, and complied with the
Lew.”
in the vow of a Nazarite, has therefore, it
seems, been rightly concluded by most later Expositors, e. g.
ACTS XXI. 25, 26.
103
τὴν κεφαλήν' καὶ γνώσονται πάντες, ὅτι ὧν κατήχηνται περὶ σοῦ οὐδέν ἐστιν,
ἀλλὰ στοιχεῖς καὶ αὐτὸς φυλάσσων τὸν νόμον. 35 " Περὶ δὲ τῶν πεπιστεῦ- neh. 15. 10, 29.
κότων ἐθνῶν ἡμεῖς ἐπεστείλαμεν, κρίναντες μηδὲν τοιοῦτον τηρεῖν αὐτοὺς,
εἰ μὴ φυλάσσεσθαι αὐτοὺς τό τε εἰδωλόθυτον καὶ αἷμα, καὶ πνικτὸν καὶ
πορνείαν.
6 Τότε ὁ Παῦλος παραλαβὼν τοὺς ἄνδρας τῇ ἐχομένῃ ἡμέρᾳ σὺν αὐτοῖς oNum 6.13.
ἁγνισθεὶς εἰσήει εἰς τὸ ἱερὸν, διαγγέλλων τὴν ἐκπλήρωσιν τῶν ἡμερῶν τοῦ
ἁγνισμοῦ, ἕως οὗ προσηνέχθη ὑπὲρ ἑνὸς ἑκάστου αὐτῶν ἡ προσφορά.
Grotius, Rosenmiiller, Olshausen, Meyer, arten, Hackett,
Alford, and others. Ὁ enn ee ᾿
There was a special reason why St. Paul, a Christian Apostle,
should engage in a vow of a Nazarite. That Vow pledged the
person who took it to abstain from all strong drink. And he
who was known to be under the vow of a Nazarite, was known to
be living a life of abstinence. The sight of the Nazarite’s locks
would proclaim this.
St. Paul had been converted by a heavenly Vision. He
had Revelations in Arabia, and a Trance in the Temple at Jerusa-
lem (Acta ix. 4; xxii. 6. 17; xxvi. 12. 1 Cor. xv. 8. 2 Cor.
xii. 2);
e relied much on the arguments thence drawn, in his public
addresses to the People of Jerusalem (xxii. 6. 17), and to
Agrippa (xxvi. 12) ;
Let it be recollected, that the Jews attempted to refute the
evidence of the miracle of Pentecost, by a scornful insinuation,
“«These men are full of new wine” (Acts ii. 13). It was very
expedient that St. Paul, whose conversion was miraculous, and
who was favoured with an ‘abundance of Revelations” (2 Cor.
xii. 7), stould be able to meet the objection, which would in all
probability be raised against him, that he was under a strong
mental excitement, and that he was inflamed by enthusiasm and
deluded by fanaticism.
One of the best refutations of such an insinuation, and one
which would have most weight with the Jews, would be found in
the voluntary assumption of the Vow of a Nazarite. This would
show, that like the Baptist, whom the Jews contrasted with
Christ whom they dared to call a wine-bibber (Matt. xi. 18, 19),
he was living an abstemious and sustere life, that his judgment
was cool, his mind calm, and, as he himself says, that the words
which he e when describing his own Conversion, were words
of truth and soberness (xxvi. 25). :
Consequently, though we hear it alleged by Festus against
him, that “much learning made him mad” (xxvi. 24), we never
hear it surmised that he was labouring under physical or intellec-
tual excitement.
Thus, in his Christian prudence, St. Paul made the cere-
monial Vows of the Levitical Law subsidiary to the diffusion of
the saving Doctrines of Evangelical Truth.
Such advice as that which is here γοῦνα by St. James,
came very appropriately from him, who is described by Hegesippus
(cp. Euseb. ii. 23) as conforming in his own person to the usages
of a Nazarite; οὗτος ἐκ κοιλίας μητρὸς αὐτοῦ ἅγιος ἦν' οἶνον
καὶ σίκερα οὐκ ἔπιεν, ξυρὸν ἐπὶ τὴν κεφαλὴν αὐτοῦ οὐκ ἀνέβη,
—a passage which affords an interesting illustration and con-
firmation of the narrative of St. Luke.
Perhaps, also, these characteristics of St. James may have
pointed him out as specially fit to occupy the Episcopal svat at
Jerusalem, as a person most conciliatory to the Jews.
The following particulars concerning a Nazarite’s Vow, are
from Lightfoot (i. p. 1092. On the Temple, chap. xviii.).
ferring to the Talmud (tract. Nazir, per. 1), he says, ‘‘ Nezarism
was most ordinarily for thirty days, though sometime it was for
years, and sometimes for term of life. He whose vow was expired
‘was to bring three beasts, one for a burnt-offering, snother for a
sin-offering, and a third for a peace-offering (Nazir 6). If he
polied his head in the country, as Paul did at Cenchrese, he was
to bring his hair and burn it under the caldron, where his peace-
offering was boiling, which was in this place of the Temple that
we are speaking of (i.e. at s.z. angle of the Temple).
“The Jews in the Treatise (of the Talmud) alleged in the
Margin (i.e. the Treatise Nazir), speak of ‘a Semson Naza-
Tite’ and ‘an everlasting Nasarite,’ not but that Samson was
a Nazarite always, but they use this distinction in reference to
the manner of the Vow-making. He that took on him to bea
Nazarite like Samson, was saying, ‘ Behold, I will be a Nazarite
like Samson,’ or ‘like the soy of Manoah ’ or “ like the husband
of Delilah,’ or ‘like him thay carried ΔΌΜΑ the gates of Azzah,’
or ‘like him whose eyes (ἢ, philistines put out,” such an one
might never cut his hair, but it must ever grow upon him; and
such a Nazarite did Absalom take upon him to be, but he was
forced to cut his hair once every year, it was so heavy. But he
that was a Nazarite everlasting (that is, that took upon him
Nazarism upon other terms, as he that said, ‘I will be a Naza-
rite according to the number of the hairs of my head,’ or ‘the
dust of the Earth,’ or ‘sand of the sea-shore’), he might poll
his head once in thirty days.
“But he whose vow was expired, wheresoever he his
hair, was to come to this place, and here to boil his Peace-offering,
and to burn his hair; and the Priest took the shoulder as it
boiled, and a cake, and a wafer of unleavened bread, and put all
upon the hands of the Nazarite and waved them; and then was
ac oats at liberty to drink wine, and to be defiled by the
— δαπάνησον ἐπ᾽ abrois] “eroga sumptus super illis;’’ ex-
pend money upon them,—do an act of charity in priate, foram to
their vow, and to sheve their heads, by contributing to
the necessary expences of the sacrifices to be offered; on which
see Numb. vi. 13.
Thas refute the calumnies against thee, not by word, but by
deed; and do this here, not in a Gentile city, but at Jerusalem,
where no scandal will be given to thy Gentile converts by this
compliance with the Law. (CArys., Theophyl.)
10 was usual for wealthier Jews to assist their poorer brethren
in this way. Thus Agrippa showed his liberality at Jerusalem,
and his for the Levitical Law. Joseph. xix. 6. 1, els
Ἱεροσόλυμα ἐλθὼν xaptornplous ἐξεπλήρωσε Ovolas, οὐδὲν τῶν
κατὰ νόμον ἀπολιπών' διὸ καὶ Ναζιραίων ξυρᾶσθαι διέταξε
μάλα συχνούς. Cp. Β. J. ii. 1δ. 1.
The reason of this will appear from the specification of the
sacrificial offerings required of a Nazarite, which were numerous
and expensive. (See Numb. vi.)
— φυλάσσων] The accuracy of St. Luke’s style is seen in
the distinction he makes between φυλάσσω here and φυλάσσομαι
in the following verse.
26, σὺν αὑτοῖς d&ynoGels] being separated and sanctified as a
Nazarite with them. See on v. 24; and cp. xxiv. 18, εὗρόν με
ἡγνισμένον ἐν τῷ ἱερῷ.---Ἐξυρᾶτο ὁ Παῦλος, ob τῆς γνώμης
καταβαλλομένης, ἀλλὰ τῆς ἀγάπης συγκαταβαινούσης. (Chrys,
Theophyl.)
— διαγγέλλων τὴν ἐκπλήρωσιν τῶν ἡμερῶν τοῦ ἁγνισμαῦ,
ἕως οὗ προσηνέχθη ὑπὲρ ἑνὸς ἑκάστου αὐτῶν ἡ προσφορά] An-
nouncing the fulfilment of the days of their Nazarite vow, until
the (legal) offering was offered for each one of them.
That the ἐκπλήρωσις τῶν ἡμερῶν means the fulfilment of the
days of the Nazarite vow is evident from the passages in the
Book of Numbers, according to the LXX, which describe the
vow. See Numb. vi. 5, concerning the Nazarite's vow, ξυρὸν οὐκ
ἐπελεύσεται ἐπὶ τὴν κεφαλὴν αὐτοῦ, ἕω: ἂν πληρωθῶσιν al
ἡμέραι, ὅσας ηὔξατο τῷ Κυρίῳ : and vi. 13, § ἂν ἡμέρᾳ πληρώσῃ
ἡμέρας εὐχῆς αὐτοῦ προσοίσει αὑτὸς ... then the προσφοραὶ
are specified; and then, v. 18, ξυρήσεται ὁ ηὐγμένος παρὰ
τὰς θύρας τῆς σκηνῆς τοῦ μαρτυρίον τὴν κεφαλὴν τῆς εὐχῆς
αὐτοῦ. And then he shall burn his hair in the fire; and after he
has shaven his head, the Priest shall take a part of the offering
and place it in his hands, and offer it before the Lord. And so
the ceremony was ended, and the vow was paid.
ACTS XXI. 27—35.
7 ‘Ns δὲ ἔμελλον ai ἑπτὰ ἡμέραι συντελεῖσθαι, of ἀπὸ τῆς ᾿Ασίας ᾿Ιουδαῖοι
θεασάμενοι αὐτὸν ἐν τῷ ἱερῷ συνέχεον πάντα τὸν ὄχλον, καὶ ἐπέβαλον ἐπ᾽
κράζοντες, ’”Avdpes ᾿Ισραηλῖται, βοηθεῖτε' οὗτός ἐστιν
ὁ ἄνθρωπος ὁ κατὰ τοῦ λαοῦ καὶ τοῦ νόμου καὶ τοῦ τόπου τούτου πάντας
πανταχῆ διδάσκων' ἔτι τε καὶ Ἕλληνας εἰσήγαγεν εἰς τὸ ἱερὸν, καὶ κεκοίνωκε
τὸν ἅγιον τόπον τοῦτον. ™ “Ἦσαν γὰρ προεωρακότες Τρόφιμον τὸν ᾿Εφέσιον
ἐν τῇ πόλει σὺν αὐτῷ, ὃν ἐνόμιζον ὅτι εἰς τὸ ἱερὸν εἰσήγαγεν ὁ Παῦλος.
80 τ᾿ Ἐκινήθη τε ἡ πόλις ὅλη, καὶ ἐγένετο συνδρομὴ τοῦ λαοῦ' καὶ ἐπιλαβόμενοι
31 Ζητούντων δὲ αὐτὸν ἀποκτεῖναι, ἀνέβη φάσις τῷ χιλιάρχῳ τῆς σπείρης,
φ ὅλ’ , ε , 32 4 2 aA AY 2 Ν
ὅτι ὅλη συγχύνεται ἹΙερουσαλήμ' bs ἐξαυτῆς παραλαβὼν στρατιώτας καὶ
ἑκατοντάρχας κατέδραμεν ἐπ᾽ αὐτούς. Οἱ δὲ ἰδόντες χιλίαρχον καὶ τοὺς στρα-
pch.2.8. αὐτὸν τὰς χεῖρας, “ὃ
q ch. 20. 4.
2 Tim 4. 20,
rch. 26. 21
τοῦ Παύλου εἷλκον αὐτὸν ἔξω τοῦ ἱεροῦ: καὶ εὐθέως ἐκλείσθησαν ai θύραι.
, 3 a, 4 Ν a
ὁ ver. 11. τιώτας ἐπαύσαντο τύπτοντες τὸν Παῦλον.
ὅ8 Τότε ἐγγίσας ὁ χιλίαρχος
ἐπελάβετο αὐτοῦ, καὶ ἐκέλευσε δεθῆναι ἁλύσεσι δυσί: καὶ ἐπυνθάνετο τίς
εἴη, καὶ τί ἐστι πεποιηκώς. 84 άλλοι δὲ ἄλλο τι ἐπεφώνουν ἐν τῷ ὄχλῳ' μὴ
δυναμένου δὲ αὐτοῦ γνῶναι τὸ ἀσφαλὲς διὰ τὸν θόρυβον, ἐκέλευσεν ἄγεσθαι
αὐτὸν εἰς τὴν παρεμβολήν. "Ore δὲ ἐγένετο ἐπὶ τοὺς ἀναβαθμοὺς, συνέβη
It is probable that this release could not be consummated
immediately, nor indeed till a term of seven days (see νυ. 27) had
expired after this announcement and presentation were made.
This was reasonable. It was that inquiries should be
made by the Priests as to the identity of the ms presented
for release, and as to the fact of their having complied with the
terms of their vow (by abstinence from wine, by non-pollution,
and the other conditions) before the sacrifice could be rightly
offered for them, and they be array oe from their vow.
Hence the phrase ἕως οὗ. St. was their representative,
and solicitor of their cause; and he must conéinwe to act in this
capacity ¢ili the seven days were completed, and the Priests were
satisfied that all the requisites of the vow had been duly ful-
This is confirmed by what he himself states (xxiv. 18), that
those who arrested him, nearly seven days qfter (xxi. 27), “‘ found
him purified (as a Nazarite) in the Temple :’’ i. e. he was in af-
tendance there, promoting the cause of the four poor Nazarites,
as well as his own, with a view to their release from the vow.
27. ai ἑπτὰ ἡμέραι] Some Expositors interpret these seven
days as “ [86 feast week of Pentecost” (Wieseler, 109. Baumgar-
ten, ii. 448, and Howson, ii. p. 300).
But the Feast of Pentecost lasted only one day (Acts if. 1),
though later Jews extended it to two (Jahn, §362. Winer, ii. 243).
The true interpretation seems to be, “the seven days” which
were required to intervene between the notice given to the Priests
of the expiration of the Vow, and the consummation of the Re-
lease from it.
This opinion is confirmed by Ammonius in Catena, p. 351,
and Theophylact, p. 156, who says, ἔθος ἦν τοὺς ἔχοντας εὐχὴν
κείρεσθαι Thy κεφαλὴν μετὰ τὸ ἁγνισθῆναι, καὶ οὕτως ἐπὶ ἑπτὰ
ἡμέρας ποιεῖν προσφορὰν ὑπὲρ ἑαυτῶν.
Some reasons for this interval are suggested in the preceding
note.
Why was it for seven days? Probably, because this was a
stated period for purifications (Exod. xxix. 37. Levit. xii. 2;
xiii. 5; xiv. 8; xv. 19. Numb. xii. 14; xix. 14. Ezek. xiii. 26).
And in the Law concerning Nazarites (Numb. vi. 9), if a
person under a Nazarite Vow had incurred a ceremonial pollution,
he could not shave his head immediately, and begin his term
afresh, but he must wait seven days, till the offerings could be
offered for him, and his head be shaved, and then he was restored
to the Nazaritic state, and he began his vow anew. So at the
close of the Vow, it appears to have been required by the Priests
that he should wait seven days till he could be released from
this Nazaritic state, and be declared by them to have kept him-
self pure, ἁγνὸς, in it, and be allowed to have the requisite offer-
ings made in his behalf.
St. Paul himself, as already observed, seems to have been
under a Nagarite’s vow when he came to Jerusalem.
‘The seven days’’ here mentioned could not have been the
term of his vow, as some have supposed. This was too short a
time for such a Vow. In the whole Treatise in the Mishna, con-
cerning Nazarites (tom. iii. 146—178, ed. Surenhusii), there is
ape ata short a term, nor, of any period less than thirty
ys.
“ Potuit videre Paulus ant? dudum votum Nazarei nuncu-
passe,” says Lorinus, p. 782. Cp. Lewin, 661—665.
On a former occasion, when he was under a Nazarite vow,
he had said that “he must dy all means keep the next feast
(which was a Pentecost) at Jerusalem” (xviii. 21).
The reason probably then was, because he was under that
Vow. And now it is said, in like manner, that he hastened to
be at Jerusalem, if possible, on the day of Pentecost (xx. 16).
Perhaps the reason in both cases was the same.
It was usual for persons ἁγνίζειν ἑαυτοὺς before the great
Festivals. See John xi. 55.
St. Paul was still under a Nazarite vow when he was arrested
in the Temple, as he himself asserts, xxiv. 18, eUpdy pe ἡγνισ-
μένον ἐν τῷ iepg. This is also confirmed by what he states,
xxiv. 17, that he had come to Jerusalem, bringing not only alms
but offerings, προσφορὰς, the same word as used above con-
cerning the Nazarites, v.26. —
The “seven days’? between the διαγγελία, or announce-
ment to the Priests and the προσφορὰ, were nearly completed,
when he was arrested in the Temple; and they who charged
him with breaking the Law, and dishonouring the Temple, were
in fact guilty of preventing him from keeping the Law, and en-
abling others to do so; and thus ¢hey themselves did what they
charged him with doing,—they violated the Temple and the Law.
— of ἀπὸ τῆς ᾿Ασίας ᾿Ιουδαῖοι] St. Paul’s compliance with
the Law appears to have satisfied the Jews of Jerusalem, but not
those of Asia, who had come up for the Feast, and who had been
disappointed by his escape from their hands at Ephesus. They
assailed him while showing his charity and his respect for the Law
which they charged him with violating.
81. χιλιάρχῳ τῆς owelpns] the captain of the Roman Garrison,
Claudius Lysias, in the castle or δἰ of Antonia, built by
Herod the Great, and called Antonia in honour of Mark Antony
(Joseph. Ant. xv. 11. 4).
See below, on νυ. 34.
The σπεῖρα, Cohors, was properly 1000 men, or one-sixth of
the Legio.
— συγχύνεται] is in confusion. So A, B, D.—Elz. σνγκέ-
χνται.
88. δεθῆναι ἁλύσεσι δυσῇ Seo xii. 6. A fulfilment of the
prophecy (xx. 23), and therefore an assurance to St. Paul that
the Spirit which had spoken to him was true.
84. ἐπεφώνουν) were shouting out different answers. So A,
B,D, E. See xt. 22.— Elz. ἐβόων.
— παρεμβολήν] the military Garrison, or Barracks, in the
Castle of Antonia. See xxii. 24; xxiii. 16. 32. 35.
For a full history and description of the fortress of Antonia,
see Robinson, i. pp. 431—435. Williams, Holy City, i. 98;
ii. 408—411. Howson, ii. 311. It was on the North-West side
of the Temple-Area (Joseph. Ant. xv. 11.4. Β. J. i. δ. 4; ν. &
8; vi. 2.9), on a rocky hill; at each of its four corners was ἃ.
lofty tower; it communicated by two flights of stairs with the
northern and western arcades of the Temple-Ares.
On one of these two flights St. Paul stood when he addressed
the people, who were in the Temple-Area below him.
ACTS XXI. 86--40. XXII. 1—5.
βαστάζεσθαι αὐτὸν ὑπὰ τῶν στρατιωτῶν διὰ τὴν βίαν τοῦ ὄχλον’ * " ἠκολούθει
γὰρ τὸ πλῆθος τοῦ λαοῦ κράζοντες, Αἶρε αὐτόν'
7 Μέλλων τε εἰσάγεσθαι εἰς τὴν παρεμβολὴν ὁ Παῦλος λέγει τῷ χιλιάρχῳ,
Εἰ ἔξεστί μοι εἰπεῖν τι πρός σε; Ὁ δὲ ἔφη, Ἑλληνιστὶ γινώσκεις ; 88 οὐκ
ἄρα σὺ εἶ ὁ Αἰγύπτιος ὁ πρὸ τούτων τῶν ἡμερῶν ἀναστατώσας καὶ ἐξαγαγὼν
εἰς τὴν ἔρημον τοὺς τετρακισχιλίους ἄνδρας τῶν σικαρίων; 89" Εἶπε δὲ ὁ
Παῦλος, ᾿Εγὼ ἄνθρωπος μέν εἰμι ᾿Ιουδαῖος, Ταρσεὺς, τῆς Κιλικίας οὐκ ἀσήμου
πόλεως πολίτης" δέομαι δέ σου, ἐπίτρεψόν μοι λαλῆσαι πρὸς τὸν λαόν.
40 χ᾿Επιτρέψαντος δὲ αὐτοῦ, ὁ Παῦλος ἑστὼς ἐπὶ τῶν ἀναβαθμῶν κατέσεισε
10ὅ
t Luke 23. 18.
John 19. 15.
ch, 22. 22,
x ch. 12, 17.
. 16,
a
™
διαλέκτῳ λέγων,
χειρὶ τῷ λαῷ: πολλῆς δὲ σιγῆς γενομένης, προσεφώνησε TH Ἑβραΐδι a io. a8
XXII. ! "Avdpes ἀδελφοὶ, καὶ πατέρες, ἀκούσατέ μου τῆς πρὸς ὑμᾶς νυνὶ
ἀπολογίας. 3 ᾿Ακούσαντες δὲ ὅτι τῇ Ἑ βραΐδι διαλέκτῳ προσεφώνει αὐτοῖς,
μᾶλλον παρέσχον ἡσυχίαν. Καί φησιν, " "᾿Εγώ εἰμι ἀνὴρ ᾿Ιουδαῖος, γεγεν-
νημίνος ἐν Ταρσῷ τῆς Κιλικίας, ἀνατεθραμμένος δὲ ἐν τῇ πόλει ταύτῃ παρὰ
τοὺς πόδας Γαμαλιὴλ, πεπαιδευμένος κατὰ ἀκρίβειαν τοῦ πατρῴον νόμου,
ζηλωτὴς ὑπάρχων τοῦ Θεοῦ, καθὼς πάντες ὑμεῖς ἐστε σήμερον" “ἢ ὃς ταύτην
τὴν ὁδὸν ἐδίωξα ἄχρι θανάτου, δεσμεύων καὶ παραδιδοὺς εἰς φυλακὰς ἄνδρας
δς
τε καὶ γυναῖκας" 5“ ὡς καὶ ὁ ἀρχιερεὺς μαρτυρεῖ μοι, καὶ πᾶν τὸ πρεσβυτέριον,
86. αἶρε αὐτόν] So they had cried, against Christ, ἄρον, ἄρον,
αὐτὸν σταύρωσον (John xix. 15), where St. Luke uses, as here, the
present tense alpe (xxiii. 18). So the populace cried at Smyrna
against Polycarp and the Christians (Mart. Polyc. 3. 9), αἶρε robs
ἀθέους. ,
81. Ἑλληνιστὶ γινώσκει.) Dost thou know Greek? A
question of surprise, suggested by hearing St. Paul address him
in Greek, εἰ ἔξεστί μοι εἰπεῖν; Probably the Chief Captain could
not Hebrew, and St. Paul had spoken to him, a Gentile, in
Greek; but to the Jews (which they did not expect, any more
than the chiliarch expected him to speak Greek) he spoke in
Hebrew (σ. 40).
88. οὐκ ἄρα σὺ εἶ; Rendered by some learned Expositors,
‘Thou art not, therefore, as I imagined, art thou?’ (Winer, § 57,
p. 453.) But Chrys., and other ancient Greek interpreters, render
it, ‘Art not thou then that Egyptian?’ Hence Vuig., ‘ Nonne
tues?’ and Engl. Vers., ‘Art not thou?’ Their authority is of
great weight; and though the meaning they assign to the words
would be rightly represented by dp’ od in classical Greek, yet the
Hellenistic usage may well have admitted such a nataral combina-
tion as οὐκ ἄρα σὺ el; ‘ Art not thou, therefore?’ Cp. Hackett, p.305.
— 4 Αἰγύπτιος] The false prophet who had led a vast multi-
tude (Josephus says 30,000) to the Mount of Olives to see Jeru-
salem fall, and who was routed by Felix. See Joseph. B. J. ii.
13. 5. Ant. xx. 8. 6.
The Egyptian had escaped; hence the supposition of the
chief captain, which seems to have been confirmed by hearing the
Apostle speak Greek. The Greek language had become common
in Egypt in consequence of the conquests of Alexander and the
Ptolemies, as the LXX Version, there made, shows.
The chief captain had perhaps heard the charges of some of
the Jews against St. Paul, that he had spoken against their Holy
Place and the Law; and this reminded him of the language of the
Egyptian, who had prophesied that the City would fall; and who
had been opposed by the citizens of Jerusalem, as St. Paul now was;
and he had at first imagined that he was now captured by them.
Perhaps also the Jews themselves, in order to exasperate the
Romans, had identified him with the Egyptian. (Burton.)
— xpd τούτων τῶν ἡμερῶν) On this use of τούτων with
ἡμερῶν see i. 5.
It appears from Josephus that this Egyptian was routed in
the reign of Nero, probably in the first year of his reign, a.p. 55.
(Wieseler, p. 76.) The word τούτων indicates that this event
was still recent in the memory of the chief captain, and therefore
St. Paul’s imprisonment was not long after that year.
— τῶν σικαρίων) the bandits, or assassins, from sica, seco (cut-
throats). See Chrys., and JosepA. B. J. ii, 13. 3, ἕτερον εἶδος
λῃστῶν, of καλούμενοι σικάριοι, and Ant xx. 6. The fana-
ticism and ferocity of these zeglots CAME to, heigrht, and vented
itself in the most bar ou » in the siege
of Jerusalem. See on May sg. 15.
Vou. L—Pant Π, §
ach. 9. 11.
& 21. 39.
2 Cor. 11. 22,
ch. 5. 84.
Gal. 1. 14.
88. οὐκ ἀσήμου])]͵ Many of the coins of Tarsus bear the epi-
graphs MHTPOTIOAIZ and ATTONOMOZ. See Akermans,
. 56.
ὴ 40. τῶν ἀναβαθμῶν The steps which led down from the bar-
racks and fortress of Antonia (συ. 31. 35),—where he would have
found refuge, — to the Temple-Area.
“ What 6,᾽" says Chrys., ‘more striking than this!
Paul standing on the stairs of the Temple, bound with two chains,
and speaking to the people of Jerusalem at the Feast of Pen-
tecost.
— κατέσεισε τῇ χειρ] Made a motion of the hand, to keep
down (κατὰ) the noise and passion of the crowd, and to produce
silence ;
“« ______. calidee fecisse silentia turbee
Majestate manfis.” (Pers. iv. δ.)
Cp. xii. 17; xiii. 16; xix. 33. A very different movement
from ἐκτείνας τὴν χεῖρα, xxvi. 1.
— ‘Efpaté: διαλέκτῳ] See xxii. 2. Not γλώσσῃ, but δια-
λέκτῳ. See ii. 6. 8. The Syro-Chaldaic, in which St. Paul
addressed the people, was a dialect rather than a language.
( ἐξέ μων δ.1 τῇ συγγενείᾳ τῆς φωνῆς αὐτοὺς ἐπισπᾶται.
Chrys.
Ca. XXII. 1. ἄνδρες ἀδελφοὶ, καὶ πατέρες, ἀκούσατε) A pro-
cemium designed it would seem to show his hearers that he had
St. Stephen in his thoughts, and to remind them of him who had
begun his speech in their presence with the same words, vii. 2.
Cp. below, vv. 20. 23.
8. παρὰ τοὺς πόδας Γαμαλιὴλ] The Hebrew Rabbis sat on an
elevated seat, and their scholars at their feet. See above, iv. 35.
Schoettgen, Hor. Hebr. p. 477. On Gamaliel see v. 84,
4. ταύτην τὴν ὁδόν) thie way (see ix. 2) on which I myself am
now going, and to which I would bring you,—a courageous pro-
fession of his Christianity. At the same time he addresses them
as brethren, in order that they may not suppose that the Gospel
is at variance with the Law.
— ταύτην τὴν ὁδὸν ἐδίωξα] St. Paul was then eager to bring
them of “ that way ’’ bound to Jerusalem, to be put to death; he
himself is now bound at Jerusalem for “that way.’’ So God
adapts sufferings to sins, and yet he greatly blesses the Apostle
in suffering those evils as a Confessor and Martyr, which he had
before inflicted on others as a Persecutor.
δ. ὁ ἀρχιερεὺς μαρτυρεῖ por} Ananias (xxiii.2), probably one
of the Sanhedrim, who had sent Saul. If St. Paul was converted
in or before a.p. 35, it was Caiapbas who gave him the commis-
sion, and who was removed by Vitellius a.p. 36.
He was succeeded by Jonathan son of Annas; and after one
year he was removed to make way for his brother Theophilus.
(Joseph. Ant. xviii. 4.3; 5.3.) In a.p. 42, Simon son of Boé-
thus was High Priest. (Joseph. xix. 6. 2.) ;
106 ACTS XXII. 6—22.
παρ᾽ ὧν καὶ ἐπιστολὰς δεξάμενος πρὸς τοὺς ἀδελφοὺς εἰς Δαμασκὸν émopev-
ra » AQ AY 3 ἊΝ. Ψ Sede rd > ε ΝΥ ο aA
ὅμην, ἄξων καὶ τοὺς ἐκεῖσε ὄντας δεδεμένους εἰς ἱΙερουσαλὴμ, ἵνα τιμωρηθῶσιν.
ἀπο θα, δ «᾿Ε γένετο δέ μοι πορευομένῳ καὶ ἐγγίζοντι τῇ Δαμασκῷ περὶ μεσημβρίαν,
1Cor 15. 8 2 , 2 a 3 a , a «ε x S > 2 ev ,
ΣΝ ἐξαίφνης ἐκ τοῦ οὐρανοῦ περιαστράψαι φῶς ἱκανὸν περὶ ἐμέ. ἴ" "Ἔπεσόν
se Seas > ΕΥ̓ , 7 A λ Ua DY DX, DY ὺλ , Ἂς ὃ , 6
τε εἰς τὸ ἔδαφος, καὶ ἤκουσα φωνῆς λεγούσης μοι, Σαοὺλ, Σαοὺλ, τί μὲ διώκεις ;
8 ᾿Εγὼ δὲ ἀπεκρίθην, Tis εἶ, κύριε; εἶπέ τε πρός με, ᾿Εγώ εἶμι ᾿Ιησοῦς ὁ
Dein? Ναζωραῖος, ὃν σὺ διώκεις. 3 ΓΟἱ δὲ σὺν ἐμοὶ ὄντες τὸ μὲν φῶς ἐθεάσαντο,
καὶ ἔμφοβοι ἐγένοντο: τὴν δὲ φωνὴν οὐκ ἤκουσαν τοῦ λαλοῦντός μοι. 1 Εἶπον
δέ, Τί ποιήσω, Κύριε; ὁ δὲ Κύριος εἶπε πρός με, ᾿Αναστὰς πορεύου εἰς
Δαμασκόν: κἀκεῖ σοὶ λαληθήσεται περὶ πάντων ὧν τέτακταί σοι ποιῆσαι.
"Ὡς δὲ οὐκ ἐνέβλεπον ἀπὸ τῆς δόξης τοῦ φωτὸς ἐκείνου, χειραγωγούμενος
gch.9.17, ὑπὸ τῶν συνόντων μοι ἦλθον εἰς Δαμασκόν. | "᾿Ανανίας δέ τιξ, ἀνὴρ εὐσεβὴς
κατὰ τὸν νόμον, μαρτυρούμενος ὑπὸ πάντων τῶν κατοικούντων ᾿Ιουδαίων,
13 ἐλθὼν πρός με καὶ ἐπιστὰς εἶπέ μοι, Σαοὺλ ἀδελφὲ, ἀνάβλεψον: κἀγὼ αὐτῇ
neh. τῇ ὥρᾳ ἀνέβλεψα εἰς αὐτόν. 14 " Ὁ δὲ εἶπεν, ‘O Θεὸς τῶν πατέρων ἡμῶν προ-
ch 26.18 εχειρίσατό σε γνῶναι τὸ θέλημα αὐτοῦ, καὶ ἰδεῖν τὸν Δίκαιον, καὶ ἀκοῦσαι
φωνὴν ἐκ τοῦ στόματος αὐτοῦ" 15 ὅτι ἔσῃ μάρτυς αὐτῷ πρὸς πάντας ἀνθρώπους,
iMatt.3.11. ὧν ἑώρακας καὶ ἤκουσας: 1δ' καὶ νῦν τί «μέλλεις; ἀναστὰξ βάπτισαι καὶ
Leet ἀπόλουσαι τὰς ἁμαρτίας σον, ἐπικαλεσάμενος τὸ ὄνομα αὐτοῦ. 17 *’Eyévero
δὲ μοὶ ὑποστρέψαντι εἰς ἹΙερουσαλὴμ, καὶ προσευχομένον μου ἐν τῷ ἱερῷ,
γενέσθαι pe ἐν ἐκστάσει, 8 καὶ ἰδεῖν αὐτὸν λέγοντά μοι, Σπεῦσον καὶ ἔξελθε
ἐν τάχει ἐξ Ἱερουσαλήμ" διότι οὐ παραδέξονται σοῦ τὴν μαρτυρίαν περὶ ἐμοῦ.
3 Α o Ν
1 ver. 4 191 Κἀγὼ εἶπον, Κύριε, αὐτοὶ ἐπίστανται, ὅτι ἐγὼ ἤμην φυλακίζων καὶ δέρων
m oh. 7.58 κατὰ τὰς συναγωγὰς τοὺς πιστεύοντας ἐπὶ σέ “Ὁ “ καὶ ὅτε ἐξεχεῖτο τὸ αἷμα
neh. 9.15 Στεφάνον τοῦ μάρτυρός gov, καὶ αὐτὸς ἤμην ἐφεστὼς καὶ συνευδοκῶν, καὶ
& 18. 2 N " , P , N
. be ᾿ “ὉὋ 9 co ,
Gal. 1.15 φυλάσσων τὰ ἱμάτια τῶν ἀναιρούντων αὐτόν. 3“ " Καὶ εἶπε πρός με, Πορεύον͵
Eph. 3. 8 ὅτι ἐγὼ εἰς ἔ ακρὰν ἐξαποστελῶ σε.
1 Tim. 2. 7 "ἢ ἀπ ὁ ee » a " ν. » δ N \ 2A
ΞΈΡΩ 2 οἼΒκονον δὲ αὐτοῦ ἄχρι τούτου τοῦ λόγου, καὶ ἐπῆραν τὴν φωνὴν αὐτῶν,
Ip a.p. 43, Matthias son of Annas; and soon after him,
Elioneeus son of Cantheras. (Joseph. xix. 8. 1.)
In a.p. 45, Joseph son of Kami (Joseph. xx. 1. 3), and soon
after him Ananias son of Nebedeeus. (Joseph. xx. 5. 2.)
— pds τοὺς ἀδελφούς] the Jewish authorities. The words
are equivalent to πρὸς τὰς συναγωγὰς in ix. 2. See also xxviii.
21, which shows that of ἀδελφοὶ was used by the Jews when
speaking of their own prople. St. Paul reminds the Jews that he
the Christian Apostle regards them as his brethren; and there-
fore he had begun his address with the words ἄνδρες ἀδελφοὶ
(xxii. 15 cp. xxviii. 17).
No evil treatment from them could ever provoke the Apostle
to lay aside the feelings and language of affection to his brethren,
his kinsmen according to the flesh. (Rom. ix. 3.)
_ He would also thus teach them that all men are brethren in
8. ᾿Ιησοῦς ὁ Ναζωραῖος] See on ix. 5; xxiv. 5; xxvi. 9.
9. καὶ ἔμφοβοι ἐγένοντο] Not found in A, B, H. Cp. ix. 7.
— φωνὴν οὐκ ἤκουσαν) See on ix. 7; and cp. ἀκοῦσαι φωνὴν,
v. 14. Ammon. p. 361, of συνόντες τὸν ἦχον ἤκουον τῆς φωνῆς
ob phy συνῆκαν τὰ λαλούμενα. Cp. Birks, Hor. Apost. p. 326,
where are some excellent remarks on this speech as compared
with St. Paul’s address to Agrippa, xxvi. 4— 14.
16. αὐτοῦῇ So A, B, KE, and many Versions. — Elz. τοῦ
Κυρίου. g
11. ἐν τῷ ἱερῷ) Thus (in reply to the charges against him,
xxi. 28) he shows that he does not despise the Temple, and is
approved by the God of the Temple, and that he received his
Apostolic mission to the Gentiles in the Temple, from Christ,
Whom he bere proclaims as Lord of the Temple.
How fitly and forcibly does the Vision here described pre-
eent the God of both Covenants as One, and the Christian
mag as the true substance and consummation of the Levitical
wv.
The Temple is here seen to be the Vestibule, or πρόναος, of
the Catholic Church; and the Waters of Life, which are to irri-
gate, and fertilize, and purify the world, flow from the fountain-
head in Jerusalem. (Isa. ii. 3. Micah iv. 2.)
— ἐκστάσει) Perhaps on the occasion mentioned xi. 30;
xii. 26, and to prepare him for his first mission to the Gentiles,
whence the words, v. 21, πορεύου, ὅτι ἐγὼ εἰς ἔθνη μακρὰν
ἐξαποστελῶ σε.
The Vision is supposed by some to have been on the occa-
sion of the visit in ix. 26. But to this the wards πορεύον x.7.A.
seem to present an objection. St. Paul came again to Jerusalem
after that visit, before he went to the Gentiles. Sce xi. 30; xii.
25; xiii. 4.
19. κἀγὼ εἶπον, Κύριε «.7.A.] They ought to receive my tes-
timony, for they cannot but know it to be true, as the result of
conviction, from euch evidence as has converted one whom they
saw once a most zealous Persecutor of the Church, into a witness
of the truth of the Gospel. Nothing but such evidence could
prevail on me to preach a religion, which shows me to myself and
to others as having murdered the saints of God.
20. ὅτε ἐξεχεῖτο τὸ αἷμα Στεφάνου τοῦ μάρτυρός cov] A
noble endeavour to make public reparation for a public sin, by
public confession in the same place where the sin was committed.
As St. Paul did not speak Greek on this occasion (v. 2), he
did not use the word martyr. The LXX often employ the
word μάρτυρ for the Hebrew sy (edh), or witness. The appli-
cation of this word to the first person who shed his blood for
Christ, was enough to designate it as the fittest to be assigned to
those who followed St. Stephen in his testimony to the trutb,
even unto death.
The same word seems to have been used by St. Paol in
relating the divine message to himself in v. 15. St. Stephen was
Thy witness, and He whose witness Stephen was, has commanded
me to be His witness, not to the Jews only, but to all men.
— συνευδοκῶν)] Elz. adds τῇ ἀναιρέσει αὐτοῦ, which is not
found in A, B, D, E, and appears to be a scholium.
ACTS XXII. 23—30. XXIII. 1, 2.
107
λέγοντες, Alpe ἀπὸ τῆς γῆς τὸν τοιοῦτον" οὐ γὰρ καθῆκεν αὐτὸν ζῇν. 35 Kpav-
γαζόντων τε αὐτῶν, καὶ ῥιπτούντων τὰ ἱμάτια, καὶ κονιορτὸν βαλλόντων εἰς τὸν
3.» wu 9. » ε wrt 3 , θ 3. » AY λὴ ν
ἀέρα, * ἐκέλευσεν 6 χιλίαρχος εἰσάγεσθαι αὐτὸν εἰς τὴν παρεμβολὴν, εἴπας
, 3 , 28 ο > a 8 24 3." 4 > , 2 A
μάστιξιν ἀνετάζεσθαι αὐτὸν, wa ἐπιγνῷ δι᾿ ἣν αἰτίαν οὕτως ἐπεφώνουν αὐτῷ.
35 PAs δὲ προέτειναν αὐτὸν τοῖς ἱμᾶσιν, εἶπε πρὸς τὸν ἑστῶτα ἑκατόνταρχον »"- 16. ὅ1.
ε Let 5 Ψ ε a N 3 , 7, ea ld
ὁ Παῦλος, Εἰ ἄνθρωπον Ῥωμαῖον καὶ ἀκατάκριτον ἔξεστιν ὑμῖν μαστίζειν ;
35 ᾿Ακούσας δὲ ὁ ἑκατόνταρχος, προσελθὼν ἀπήγγειλε τῷ χιλιάρχῳ λέγων,
Τί μέλλεις ποιεῖν; ὁ γὰρ ἄνθρωπος οὗτος 'Ῥωμαῖός ἐστι. Προσελθὼν δὲ
ὁ χιλίαρχος εἶπεν αὐτῷ, A€ye μοι, Σὺ Ῥωμαῖος εἶ; ὁ δὲ ἔφη" Ναί. * ᾿Απεκρίθη
ε , 3 , aA 4 A] ig (4 > ,
τε ὁ χιλίαρχος, ᾿Εγὼ πολλοῦ κεφαλαίου τὴν πολιτείαν ταύτην ἐκτησάμην'
ὁ δὲ Παῦλος ἔφη, ᾿Εγὼ δὲ καὶ γεγέννημαι. 3 Εὐθέως οὖν ἀπέστησαν ἀπ᾽
αὐτοῦ οἱ μέλλοντες αὐτὸν ἀνετάζειν: καὶ ὁ χιλίαρχος δὲ ἐφοβήθη, ἐπιγνοὺς
ὅτι ἹΡωμαῖός ἐστι, καὶ ὅτι αὐτὸν ἦν δεδεκώς.
80 Τῇ δὲ ἐπαύριον " βουλόμενος γνῶναι τὸ ἀσφαλὲς, τὸ τί κατηγορεῖται ach. 35. 28.
ὑπὸ τῶν ᾿Ιουδαίων, ἔλυσεν αὐτὸν, καὶ ἐκέλευσεν συνελθεῖν τοὺς ἀρχιερεῖς καὶ
πᾶν τὸ συνέδριον: καὶ καταγαγὼν τὸν Παῦλον ἔστησεν εἰς αὐτούς.
XXIII. 1 "᾿Ατενίσας δὲ ὁ Παῦλος τῷ συνεδρίῳ εἶπεν, “Avdpes ἀδελφοὶ, ἐγὼ "οἱ. 24.16.
2 Tim. 1. 8.
td La > “ ’, Ἂν ““΄ν ,’ “ ε ’ 2 be
πάσῃ συνειδήσει ἀγαθῇ πεπολίτευμαι τῷ Θεῷ ἄχρι ταύτης τῆς ἡμέρας. O bi Kings 28, 24.
δὲ ἀρχιερεὺς "Avavias ἐπέταξε τοῖς παρεστῶσιν αὐτῷ τύπτειν αὐτοῦ τὸ στόμα.
22. καθῆκεν] it was not fit: he ought to have been slain
already, instead of being rescued as he was by the Chief Captain.
So A, B, Ὁ, ἢ, E, G.— Elz. has καθῆκον.
23. ῥιπτούντων τὰ ἱμάτια, καὶ κονιορτὸν βαλλόντων] They
shook their clothes and cast dust, and cried, Away with him.
Perhaps, a preparation or 8 menace of, throwing off their clothes,
in order to cast stones (Grotius, Whilby, Meyer), and kill him
for blasphemy --as they had done to Stephen, when Saul himself
“held the clothes of them that stoned him” (vii. 58; xxii. 20).
Or it may have been only an impetuous movement of rage
and execration. See Harmer, Obs. iv. p. 203, on the similar
movement of the populace of Persia, when in a state of excitement.
The speech and scene are full of points of resemblance to
what was said and done on that occasion; and St. Paul must
have had St. Stephen often before him at this time.
They probably would have stoned him, if he had not had a
retreat by the stairs into the παρεμβολή.
94. els τὴν wapeuBoahy] See xxi. 31. 34, to be brought up
by the stairs into the Barracks.
— ἵνα ἐπιγνῷ] for he had not understood the ‘Hebrew dia-
lect’ of the Apostle’s speech.
25. προέτειναν τοῖς ἱμᾶσιν
The best MSS. are divided between προέτεινον A, E, προσ-
éreway C, D, προέτειναν B,G. The last seems preferable. It
appears that St. Paul was actually bound by the thongs. See Ὁ.
30, ὅτι αὐτὸν ἦν δεδεκώς. St. Paul put the question in the text
to the soldiers, ὡς προέτειναν, i.e. when they stretched him for-
ward with the ἱμάντες, or thongs, to the ‘ palus’ or post, in order
that when he had been so bound he might be scourged with
τιγες.
The Authorized Version has, ‘as they bound him with
thongs,’’ a rendering which has been censured by some modern
expositors; but which seems more accurate than that which has
been substituted for it, viz. when they stretched him out for the
thongs, i.e. to receive the lashes. The word ἱμὰς is used in three
other places of New Test. (Mark i. 7. Luke iii. 16. John i. 27),
and always as something used for binding or tying, as here.
The rendering is also confirmed by v. 29, where it is said
that the Captain was afraid when he heard that Paul was a Roman
citizen, and because he had bound him. This, as Bétiger and
Hackelt observe, could not refer to the command in xxi. 33; for
he kept Paul dound with two chains, after he had heard that he
was a Roman citizen (see v. 30, ἔλυσεν), and Felix left him so
bound (xxiv. 27). Such a detention of a Roman citizen in safe
custody, was not against the Law. But the fear of the Captain
appears to have been caused by some other action of. binding,
which seems to be no other than that mentioned in this verse,
i.e. a binding with thongs, in order that the person so bound
might be scourged.
26. τί μέλ. x.;] Elz. prefyes ὅρα, which is not in A, B, C, E.
— Ῥωμαῖος] See on Acts xvi- 37. ᾿
21. λέγε wot] Elz. Addy ὦ which is not in A, B, C, D, E,
and weakens the sense, “dy poe 4 Roma)”
Jer. 20. 2.
John 18. 22.
28. κεφαλαίου] properly, a capifal sum put out for usury, but
(on 5 LXX for any sum of money. Levit. vi. 4. Numb. v. 7.
rot.
— ἐγὼ δὲ καὶ γεγέννημαι) Bat I have not only, like you, the
‘jus civitatis,’ but was also born with it.
29. dyerd(ew] ‘“‘examinare, per questionem probare,” i.e.
‘*tormento flagroram adhibito.”’
80. ἔλυσεν αὐτόν] Elz. adds ἀπὸ τῶν δεσμῶν, which is not
in A, B, C, E, H, and seems to be a gloss.
— καταγαγών] from the Castle of Antonia overhanging the
Temple, to the Temple-Area below it; and to the place in which
the Sanhedrim were assembled — perhaps the same place in which
he himself had taken part in their proceedings against St. Stephen,
pleading before them (vi. 12. 15). They usually met in the hall
Gazith. Concerning the conclave Gazith, ‘the seat of the great
Sanhedrim,” see Lightfoot (i. p. 1106. Temple, chap. xxii.). It
was on the south side of the Temple.
Cu. XXIII. 1. πάσῃ συνειδήσει ἀγαθῇ] ‘ Hec verbs ad ante-
riorem vitee ejus partem, quam non dum factus est Christianus, ex-
tendenda esse mihi quidem videtur valdé probabile.” Bp. Sander-
son, iv. p. 72. The Apostle says that he had served God from
his forefathers with a pure conscience; that is, he had no pri-
vate ends, but had been zealous towards God (Acts xxii. 3; xxvi.
4), and exceedingly zealous for the traditions of his fathers (Gal.
i. 14); and he thought it his duty to do many things contrary
to the name of Jesus Christ (xxvi. 9).
But yet he calls himself a dlasphemer, and a persecufor, and
injurious (1 Tim. i. 13), and chief of sinners (1 Tim. i. 15). ;
Almighty God had given him a Conscience, and he was bound
to obey its dictates. But first, it was his duty to take care that
his Conscience was rightly informed. It was not enough that
his Conscience was pure and good, i.e. without any admixture of
sinister designs, of worldly aims and personal interests, and
desirous only of God’s glory; but it was necessary, also, that his
rie should be conformed to God's Will, and regulated by
π.
As S. Augustine says (de Mendacio, 7), ‘It is indeed of
great importance with what intention, and for what end a thing
is done; but that which is sinful is never to be done, with any
intention, or for any end, however good."
It is not enough to run toward the goal of God’s glory; it is
also necessary to run in the way of God’s commandments.
See Bp. Sanderson's Lectures, “ De Conscientia;’’ especially
Lecture ii. “Οὐ good Intention,” Works, iv. p. 23, in which it
is shown that there is “no sufficient security in the consciousness
of good intention,’’ and Lecture iv. § 13, p. 72, where he con-
siders this example of St. Paul.
— πεπολίτευμαι τῷ ΘεφΦ] a Hebraism, in God's sight; and
not only in the eyes of men. The fuller expression is ἐνώπιον
Θεοῦ, or ἐναντίον Θεοῦ, Luke i. 6. Acts iv. 19; viii. 21, and
παρὰ Θεῷ, Luke ii. 52.
2. 6 ἀρχιερεὺς ᾿Ανανίας} the son orf Nebedseus; he succeeded
2
108 ACTS XXIII. 3—10.
3 cms ε a N 3 , ε N a 2
Lev. 19. 35. -
lav. 19. 36. Tore 6 Παῦλος πρὸς αὐτὸν εἶπε, Τύπτειν σὲ μέλλει ὁ Θεὸς, τοῖχε κεκονιαμένε
& 25. 13, καὶ σὺ κάθῃ κρίνων pe κατὰ τὸν νόμον, καὶ παρανομῶν κελεύεις με τύπτεσθαι ;
ἃ Ἑχοὰ, 2.38, 4 Οἱ δὲ παρεστῶτες εἶπον, Τὸν ἀρχιερέα τοῦ Θεοῦ λοιδορεῖς ; ὃ “Ἔφη τε
ε DX Ov +4.) ZOEX 7 9 > AY > C4 * id id ”
6 Παῦλος, Οὐκ ydew, ἀδελφοὶ, ὅτι ἐστὶν ἀρχιερεύς: γέγραπται γάρ, “Apxovra
τοῦ λαοῦ σου οὐκ ἐρεῖς κακῶς.
4. 15,31. δ * Tyods δὲ ὁ Παῦλος, ὅτι τὸ ἕν μέρος ἐστὶ Σαδδουκαίων τὸ δὲ ἕτερον Φαρι-
σαίων, ἔκραξεν ἐν τῷ συνεδρίῳ, “Avdpes ἀδελφοὶ, ἐγὼ Φαρισαῖός εἶμι, vids
Φαρισαίων: περὶ ἐλπίδος καὶ ἀναστάσεως νεκρῶν ἐγὼ κρίνομαι. Ἶ Τοῦτο δὲ
3 ”~ 3 ’ > », , lal ‘4 Α ‘ado id ΝῚ ’,
αὐτοῦ εἰπόντος, ἐγένετο στάσις τῶν Φαρισαίων καὶ Σαδδουκαίων, καὶ ἐσχίσθη
{Matt 22.23, τὸ πλῆθος. 8 Σαδδουκαῖοι μὲν yap λέγουσι μὴ εἶναι ἀνάστασιν, μήτε ἄγγελον
ar! a be ry A A
luke 20.27. μήτε πνεῦμα, Φαρισαῖοι δὲ ὁμολογοῦσι τὰ ἀμφότερα. ὃ "᾽Ἐγένετο δὲ κραυγὴ
ἃ 32.} 17,18. μεγάλη" καὶ ἀναστάντες οἱ γραμματεῖς τοῦ μέρους τῶν Φαρισαίων διεμάχοντο
ἃ 25. 25.
ΦΆΟΣ λέγοντες, Οὐδὲν κακὸν εὑρίσκομεν ἐν τῷ ἀνθρώπῳ τούτῳ" εἰ δὲ πνεῦμα ἐλάλησεν
αὐτῷ ἣ ἄγγελος,---ἰῦ Πολλῆς δὲ γενομένης στάσεως, εὐλαβηθεὶς ὁ χιλίαρχος
Ν »-ὋΠκ aA e 5 a2 a > 9 Ν iy Δ ε ,
μὴ διασπασθῇ ὁ Παῦλος ὑπ᾽ αὐτῶν, ἐκέλευσε τὸ στράτευμα καταβὰν ἁρπάσαι
αὐτὸν ἐκ μέσον αὐτῶν, ἄγειν τε εἰς τὴν παρεμβολήν.
Joseph son of Cami in the high priesthood, in the procuratorship of | impediit animi ardor, ne ista, ut par erat, attentiis considerarem.””
Tiberius Alexander, α. Ὁ. 48 (Joseph. Ant. xx. 5. 2), and held it | See also Sanderson’s Serm. xiii. ad Aulam, § 11, i. p. 331.
under Cumanus; his cruelty and avarice are recorded by Josephus, | On this sense of ἤδειν, see Acts vii. 18. Rom. vii. J. Eph.
Ant. xx. 5.3; xx. 8. He was sent to Rome for trial, before the | vi. 8. Col. iii. 24. It is also involved in the right and enlarged
Emperor Claudius, a.p. 52, on the accusation of Quadratus, and | use of the word συν. εἰδησις, or Con-science.
(it is most probable) was acquitted, and held the office of the , 87, γνοὺς ὁ Παῦλος] an example which has been much per-
high Priesthood at this time, and continued in it till he was super- ' verted in modern times. Thus a celebrated Roman-catholic ex-
seded by Ismael, son of Phabi, a little before the departure of | positor (Corn. A Lapide) builds on it the famous maxim “ bellum
Felix from Judea (Joseph. xx. 8. 2. Cp. Biseoe, pp. 70—76. 1 hereticorum pax est Ecclesis ;” and he adds, “ id sapienter vidit
Winer, p. 57. Meyer, p. 397). et edixit Cardinalis Hosius,” the great persecutor of the Pro-
8. σέ] emphatic, and to be accented as such. — piers eh the ᾿τταμοσθον Roget Saar,
— τοῖχε xexoviaudve] “ paries dealbate—nihil solidi introrsum 9 is the only method of maiutaining the Unity οἱ
habens, a aspectu IRE paleo Cp. on τάφοι κεκονια- the Church ; secking to give 8 colour to this Machiavellian prin-
μένοι, Matt, xxiii, 27. ciple, from God’s act in dispersing the builders of Babel, and
Though St. Paul spake “ unavisedly with his lips,’ yet this from the practice of heretics themselves, in burning the corn of
was a true prophecy; Ananias was guilty of many crimes, and | the field of the Church, like Sampson’s foxes, with firebrands to
᾽ . Η
his house was burnt in a sedition feed by his own son, and he their tails reversed (Judges xv. 4, 5). i .
himself was drawn out from a place of concealment by the sicarii, | ,. ,. But St. Paul gives: το sanction to this unhappy maxim
and slain. (Joseph. B. J. ii. 17. 2—9.) A remarkable retribution ; | ‘divide, et impera.”” His end is not division but unity, and he
he who connived at the conspiracy of assassins against St. Paul does not seek to attain that end by any questionable means, but
(xxiii. 14), died by the hands of an assassin. by a statement of the truth: ‘concerning the resurrection of the
we dead, I am this day called in question.” Cp. xxvi. 23.
— καὶ σὺ κάθῃ] ‘And art thou sitting there, &c.?’ The καὶ : ; nar
ei the question with the command of Ananias, and bri The confession so freely made by Romish Divines of the use
: 5 Bo rae ans ‘they make of this example, may serve to put others on their
cae inconsistency of his personal conduct with his judicial guard against their perversions of it ; especially when it is remem-
κ᾿ bered how they have applied their principles in practice, b =
5. οὐκ ἤδειν] St. Paul’s apology shows, that he retracted what | sonating Puritans, “Anabaptiots; ng clbee eee in pis aor
he said, as language unfit to be addressed to any superior in the | sow dissensions among us, and so to weaken and subvert the
discharge of his duty ; . _._ | English Church. See Ware’s Foxes and Firebrands, pp. 31—47.
Some have supposed that the words οὐκ ἤδειν merely inti- | 6p, Bramhall’s Works, i. p. xvii. Wall on Infant Baptism,
mate defect of eye-sight; but this notion is inconsistent with | ii, p. 372, and the late Dr. Wordsworth's Eccles. Biog. iv. 64.
these words. If St. Paul could not discern that Ananias was The proofs there given of the evils of schism, and of the
High Priest, how could he see that he sat there as his judge? occasions thence afforded to our adversaries, and eagerly caught
Or, if it be supposed that he could not distinguish him as | gt by them, of supplanting the principles of Christian doctrine,
the High Priest, then his apology amounts ta no more than that | which we hold, and of propagating their own errors, may serve to
he would not, indeed, call the High Priest by an opprobrious | remind all true friends of the English Reformation, that if they
name, but that he saw no harm in addressing such language to ' desire to promote, and not to damage, the holy cause vindicated
any one else sitting there, as his Judge. Indeed, what is an | by it, it is their primary duty to avoid and discountenance schism,
apology, would — sense be a popes bel os ideo and to maintain the blessings of Unity.
6 same objection seems ie against the interpretation =. A
(suggested by Lorinus, Witsius, Schoetigen, Baumg., and others), St. pate gta riper yy oars then Ge aston σοὶ
which supposes that St. Paul means by οὐκ ἤδειν to say, that he :
did not own him to be a High Priest, for he had purchased the | Dee? Pharisees. Elz. Φαρισαίου.
office by bribery, and had shown himself to be a Tyrant. 8. Σαδδουκαῖοι-- Φαρισαῖοι] See the passages from Josephus
But St. Paul’s self-correction is recorded here as a warning, | and the Talmud on this subject in Biscoe, pp. 92—102, and cp.
not to “speak evil of dignities” (2 Pet. ii. 10. Jude 8), even | Dan. xii. 2,3. 2 Macc. vii. 9-36. Acts xiii. 3. Matt. xxiii. 28.
The Sadducees explained away the ἀγγελοφανίαι in the Pen-
though the office they hold is disgraced by them—even though a ἢ
Tiberius or a Nero sits on the throne, still the throne on which | tateuch, by supposing that what are there called angels were mere
creations for the time, and of only a transitory and evanescent!
he sits, and the officer siti it, are not to be treated with
Re ee ene ἀοταν ἀσενυνοα we” | existence—like clouds. Cp. Lightfoot, ii. p. 702.
disrespect. See Matt. xxiii. 2.
“Ita (says Bp. Sanderson, Preelect. i. § 11, p. 8) verba 9. &yyedos] Elz. adds μὴ θεομαχῶμεν, which are not in the
Pauli, in quibus explicandis miré se torquent, videntur omnind | best MSS. A, B, C*, E, H, and many Versions; and were pro-
esse intelligenda, ‘Non noveram,’ i.e. Non cogitavi, non satis | bably added, to fill up the Aposiopesis, by the copyists from
attenté consideravi. Quasi dixisset, Parcite, queeso, Fratres, , v.39. For examples of Aposiopesie in New Test., see Matt.
justee mew indignationi, si estuantis animi impeta abreptus | xv. 5. Mark vii. 11; xi. 32. Winer, § 64, p. 529.
liberiis aliquid elocutus fuerim, quim oportuit, immemor illius The Aposiopesis is very appropriate here; it seems to inti-
et persone et officii mei. Agnosco errorem; non debui malé | mate. that the conclusion of the sentence was drowned in the
dicere Pontifici, quantumvis fecerit non digna suo honore; sed | clamour of the Sadducees.
ACTS XXIII. 11—22. 109
11» Τῇ δὲ ἐπιούσῃ νυκτὶ ἐπιστὰς αὐτῷ ὁ Κύριος εἶπε, Θάρσει, ὡς yap διεμαρ- bch. 18.9.
΄ ἢ ΓΙ ou > ε : ° Ρ * . “Ἢ is 5 γὰρ μαρ & 21. 25, 24.
τύρω τὰ περὶ ἐμοῦ εἰς ἹΙἹερουσαλὴμ, οὕτω σε δεῖ καὶ εἰς Ρώμην μαρτυρῆσαι.
121 Γενομένης δὲ ἡμέρας, ποιήσαντες συστροφὴν οἱ ᾿Ιουδαῖοι ἀνεθεμάτισαν yer 3.30.
ἑαυτοὺς, λέγοντες μήτε φαγεῖν μήτε πιεῖν, ἕως οὗ ἀποκτείνωσι τὸν Παῦλον.
ἸδΉσαν δὲ πλείους τεσσαράκοντα, οἱ ταύτην τὴν συνωμοσίαν ποιησάμενοι'
]4 ν θό -“ 9 lel Ν Lal , tf > abe.
οἵτινες προσελθόντες τοῖς ἀρχιερεῦσι καὶ τοῖς πρεσβυτέροις εἶπον, ᾿Αναθέ-
ματι ἀνεθεματίσαμεν ἑαυτοὺς μηδενὸς γεύσασθαι, ἕως οὗ ἀποκτείνωμεν τὸν
II. ῦλο 15 Νῦ ὖ ε a 3 2 lel ur. , “ Led 5 td 9
αῦλον. dw οὖν ὑμεῖς ἐμφανίσατε τῷ χιλιάρχῳ σὺν τῷ συνεδρίῳ, ὅπως
καταγάγῃ αὐτὸν εἰς ὑμᾶς, ὡς μέλλοντας διαγινώσκειν ἀκριβέστερον τὰ περὶ
αὐτοῦ" ἡμεῖς δὲ, πρὸ τοῦ ἐγγίσαι αὐτὸν, ἕτοιμοί ἐσμεν τοῦ ἀνελεῖν αὐτόν.
16 *Axovoas δὲ ὁ υἱὸς τῆς ἀδελφῆς Παύλον τὸ ἔνεδρον, παραγενόμενος καὶ
εἰσελθὼν εἰς τὴν παρεμβολὴν ἀπήγγειλε τῷ Παύλῳ. 17 Προσκαλεσάμενος
δὲ ὁ Παῦλος ἕνα τῶν ἑκατοντάρχων ἔφη, Τὸν νεανίαν τοῦτον ἀπάγαγε πρὸς
τὸν χιλίαρχον" ἔχει γὰρ ἀπαγγεῖλαί τι αὐτῷ. 18 Ὃ μὲν οὖν παραλαβὼν αὐτὸν
» x ‘ ΄ ’, ε 4 a , ,
ἤγαγε πρὸς τὸν χιλίαρχον, καί φησιν, Ὃ δέσμιος Παῦλος προσκαλεσάμενός
με ἠρώτησε τοῦτον τὸν νεανίαν ἀγαγεῖν πρός σε, ἔχοντά τι λαλῆσαί σοι.
19 3 ld δὲ Lal Ἂς 3 a ¢€ id XN 3 ’’ > ἰδί
Ἐπιλαβόμενος δὲ τῆς χειρὸς αὐτοῦ ὁ χιλίαρχος, καὶ ἀναχωρήσας κατ᾽ ἰδίαν,
ἐπυνθάνετο, Τί ἐστιν, ὃ ἔχεις ἀπαγγεῖλαί μοι; 2 " Εἶπε δέ, Ὅτι οἱ ᾿Ιουδαῖοι κ ver. 12.
συνέθεντο τοῦ ἐρωτῆσαί σε, ὅπως αὔριον τὸν Παῦλον καταγάγῃς εἰς τὸ συν-
ἐδ ε ἄλλ, > , θά θ " 3 a 21 ἐν: 2 ‘
έδριον, ὡς μέλλων τι ἀκριβέστερον πυνθάνεσθαι περὶ αὐτοῦ. “' Σὺ οὖν μὴ
πεισθῇς αὐτοῖς, ἐνεδρεύουσι γὰρ αὐτὸν ἐξ αὐτῶν ἄνδρες πλείους τεσσαράκοντα,
οἵτινες ἀνεθεμάτισαν ἑαυτοὺς μήτε φαγεῖν μήτε πιεῖν, ἕως οὗ ἀνέλωσιν αὐτόν"
᾿ “Ὁ > Lg 5 , AY aA a ’, 2 ε BY 2
καὶ νῦν εἰσι ἕτοιμοι προσδεχόμενοι τὴν ἀπὸ σοῦ ἐπαγγελίαν. Ὁ μὲν οὖν
11, θάρσει] Elz. adds Παῦλε, which is not in A, B, C, E, H,
and many Cursives and Versions,
— δεῖ καὶ els Ῥώμην μαρτυρῆσαι) St. Paul was Christ’s
μάρτυς in the two great capitals of the world; first at Jerusalem,
the spiritual capital; then at Rome, the civil metropolis. See on
Acts xxv. 11,—a prophecy aa eee in 8 special manner by St.
Paul’s martyrdom at Rome. εἰς here repeated with the accusa-
tives Ἱερουσαλὴμ and Ῥώμην, expresses more than at. ‘Thou
barest witness ἐο Jerusalem; thou shalt bear witness fo Rome.’
12. ποιήσαντες συστ. οἱ *lov.] So A, B, C, E, and many Car-
sives.— Elz. has ποι. τινες τῶν “lovdalwv ove. But it is usual
with tbe sacred writers to attribute to the of Ἰουδαῖοι generally
whatever is done by some of them, with the concurrence or con-
nivance of others, especially of those in authority, as now.
— ἀνεθεμάτισαν éavrots] Subjected themselves to an ἀνάθεμα
or oy (kherem). Gal. i. 8, 9. 1 Cor. xvi. 22. They were pro-
bably of the number of λῃσταὶ or Sicarii, and others who, under
pretence of zeal for the Law, perpetrated the worst crimes.
Joseph. B. J. ii. 13. 8. Laine pp. 578; 279, who observes, that
“ from their perverted οἱ itions and the ill-adduced example i ᾿ . ix. 2.
of Phineas" (on which eee Bp. Sanderson's admirable remarks, 8 beer) Bere Sieas. euch Sr ik hs ABA
| garded as an act of mercy, that the Jewish nation was delivered
Ι
|
|
vol. ii. pp. 65. 67. 251; iv. 50), “it was made a rule among them and is probably a gloss from v. 20.
Ι
by its Roman conquerors from the sanguinary atrocity of its own
citizens.
St. Paul found in his own person, that the zeal “ not accord-
ing to knowledge,” by which he himself had been actuated, recoils
against those who have been hurried on by it to do evil that good
may come.
13. πλείους τεσσαράκοντα] On this use of the comparative
without ἢ, see iv. 22; xxiii. 21. Winer, § 35, p. 214.
— ποιησάμενοι] So A, B, C, E.—Elz. πεποιηκότες.
14. τοῖς ἀρχιερεῦσι) It would seem that the conspirators pre-
sumed on the secrecy and the assistance of the Chief Priests con-
niving at and abetting them to commit murder under pretence of
religion; a proof of the power of the Evil Spirit to tempt men,
and even Ministers of Religion, to be guilty of heinous sins, on a
pretence of piety and zeal.
This conspiracy proves that the Jewish Sanhedrim hed not
(as some have supposed) unlimited power of life and death in
causes of Religion. If they had, there would have been no need
that a private person might kill one who had forsaken the law of A 5 Pe
i i ἢ 16. ὁ vids τῆς ἀδελφῆς] The only mention in the Acts of the
Moses. Of this there is the clearest proof in the Talmud (San- Apostles, of any of St. Paul’s relatives.
hedr. c. 9), Philo (de Sacrific. p. 855, de Monarchia, i. p. 819), τῶν ἡ ΜΝ
and ἜΣ re xii, 6.2; xv. 8. 1). And it was of the pre The Holy Spirit does not gratify the curiosity of the reader
of apostasy that St. Paul was accused.”” See also Lardner’s Cre- | of Holy Scripture by graphic sketches of the persons of the holy
dibility, i. ch. ix. and Hackett, p. 321. men who are employed by Him to preach the Gospel. He does
To such monstrous abuses may large bodies of men be led by | 20¢ recite particulars of their personal and domestic history. He
the two false propositions, viz. : seems studiously to ee reserve and to keep silence in these
(1) That the ‘“exempla piorum,”—examples of holy men | respects. Perhaps He thus designed to bring out in clearer out-
(8. κ. Phineas),—may be safely followed without reference to the | line and bolder relief the importance, dignity, and sanctity of
special circumstances under which they acted ; their public mission. He would have us regard them as ab-
(2) That a good end justifies bad means. stracted from what is merety personal, local, and temporary, and
1t has been asked, What became of these conspirators ὃ as holding a position of their own, which no time or place can
The answer to this question is, that it was as easy to loose as | affect,—as Ambassadors of Christ, Preachers of the Everlasting
to bind ; a ge nea ay set in the wall of the heavenly Jeru-
The same person who laid on the excommunication could | salem. (Rev. xxi. 14. οἰ .
also take it off, and 5 sersigeehf with regard to vows of not eat- rite τὸ oe ee vied 5: ἼΩΝ γλαλενμ το
ing; any of their is solve them. i ii. | ἀπὸ τοῦ ἐνέδρου. Eustath. Odyss. 0, v. 124.
Ἀπ ΤΥ eae CaM ifies τύγδν, κέλευθον, οὖρον, as similar forms.) It is here found
. 703. specifi
re in B, 6, H, and several Cursives.—Hi/z. has τὴν ἐνέδραν.
Assassination was now legalized and consecrated among the
Jews; and this diabolical Pit had full vent during the Siege of 20. μέλλων] So A, B, E, and some Cursives.—Elz. péa-
time, λοντεξ.
Jerusalem, in a few yeary And it may be re-
110
ich, 21. 33, .
m ch.
& 25. 16
n Matt. 27. 27.
- 1-6.
ACTS XXIII. 28—35. XXIV. 1.
χιλίαρχος ἀπέλυσε τὸν νεανίαν, παραγγείλας μηδενὶ ἐκλαλῆσαι, ὅτι ταῦτα
ἐνεφάνισας πρός με.
38 Καὶ προσκαλεσάμενος δύο τινὰς τῶν ἑκατοντάρχων εἶπεν, ᾿Ἑτοιμάσατε
στρατιώτας διακοσίους, ὅπως πορευθῶσιν ἕως Καισαρείας, καὶ ἱππεῖς ἑβδομή-
κοντα, καὶ δεξιολάβους διακοσίους, ἀπὸ τρίτης ὥρας τῆς νυκτός, 33: κτήνη
A oe 9 , Q lel 4 x » ΝΥ
τε παραστῆσαι, ἵνα ἐπιβιβάσαντες τὸν Παῦλον διασώσωσι πρὸς Φήλικα τὸν
ε , 25 4 > Ν la Ν U4 cel 26 Κλ “ὃ
ἡγεμόνα: 35 γράψας ἐπιστολὴν περιέχουσαν τὸν τύπον τοῦτον, αὔδιος
Avoias τῷ κρατίστῳ ἡγεμόνι Φήλικι χαίρειν. Τὸν ἄνδρα τοῦτον συλλη-
φθέντα ὑπὸ τῶν ᾿Ιουδαίων, καὶ μέλλοντα ἀναιρεῖσθαι ὑπ᾽ αὐτῶν, ἐπιστὰς σὺν
τῷ στρατεύματι ἐξειλάμην, μαθὼν ὅτι 'Ῥωμαῖός ἐστι. 3 Βουλόμενος δὲ ἐπι-
γνῶναι τὴν αἰτίαν δι᾽ ἣν ἐνεκάλουν αὐτῷ, κατήγαγον αὐτὸν εἰς τὸ συνέδριον
αὐτῶν: 3 ὃν εὗρον ἐγκαλούμενον περὶ ζητημάτων τοῦ νόμον αὐτῶν, μηδὲν
δὲ ἄξιον θανάτον ἣ δεσμῶν ἔχοντα ἔγκλημα. ™ Μηνυθείσης δέ μοι ἐπιβουλῆς
2 A ¥ , 54 e 4 Lod > ’ 3 aA Ἦν id
els τὸν ἄνδρα μέλλειν ἔσεσθαι ὑπὸ τῶν ᾿Ιουδαίων, ἐξαντῆς ἔπεμψα πρός σε,
παραγγείλας καὶ τοῖς κατηγόροις λέγειν τὰ πρὸς αὐτὸν ἐπὶ σοῦ. ἔῤῥωσο.
8] Οἱ μὲν οὖν στρατιῶται, κατὰ τὸ διατεταγμένον αὐτοῖς, ἀναλαβόντες τὸν
Let ν ὃ ‘ Ν > ‘ 3 (δ 32 a δὲ 9 4 τ 27
Παῦλον, ἤγαγον διὰ νυκτὸς εἰς τὴν ᾿Αντιπατρίδα' 83 τῇ δὲ ἐπαύριον ἐάσαντες
τοὺς ἱππεῖς πορεύεσθαι σὺν αὐτῷ ὑπέστρεψαν εἰς τὴν παρεμβολήν" 83 οἵτινες
εἰσελθόντες εἰς τὴν Καισάρειαν, καὶ ἀναδόντες τὴν ἐπιστολὴν τῷ ἡγεμόνι
παρέστησαν καὶ τὸν Παῦλον αὐτῷ. 8! ᾿Αναγνοὺς δὲ, καὶ ἐπερωτήσας ἐκ ποίας
> ‘4 3 Ν Ν θ , 9g 2 ἡ , 35 mn ’ ’ ¥
ἐπαρχίας ἐστὶ, καὶ πυθόμενος ὅτι ἀπὸ Κιλικίας, Διακούσομαΐ σον, ἔφη,
ὅταν καὶ οἱ κατήγοροί σου παραγένωνται: ἐκέλευσέ τε αὐτὸν " ἐν τῷ πραιτωρίῳ
τοῦ Ἡρώδον φυλάσσεσθαι.
ach. 23, 2.
& 25. 3.
28. δεξιολάβου:] παραφύλακας (Suid.), lancearios (Vulg.).
The word is used by the Emperor Constantin. Porphyr. (early
in the 10th caters} Themat. i. 1 (i.e. in his treatise on the
quartering of troops), where he says that the τουμάρχης has
under him στρατιώτας τοξοφόρους πεντακοσίους, καὶ πελταστὰς
τριακοσίους, καὶ δεξιολάβους ἑκατόν. The rendering of the
Authorized Version, ‘spearmen,’ is probably correct. And so
Meyer, p. 405.
25. τύπον] this form; as follows. Cp. 3 Macc. iii. 30, ὁ μὲν
τῆς ἐπιστολῆς τύπος οὕτως ἐγέγραπτο. St. Luke does not
merely give the substance, but the words. If he had composed a
letter, or given an outline of one (as has been supposed by some),
he would not have imputed to the writer such a distortion of the
true circumstances of the case as is found in it.
26. Φήλικι) Felix, the Roman Procurator, appointed by Clau-
dius late in a. Ὁ. 52 or early in 53; originally a fe described as
follows by Roman writers cited by Kuin.,—“ Antonius Felix erat
libertus Antonie matris Claudii imperatoris, frater Pallantis,
ejusdem Antonie liberti, Plin. H. N. xxxiii. 10, qui maxima
auctoritate apud Claudium valebat. Tacit. Annal. xi. 29. 1, ‘ fla-
grantissimfque eo in tempore gratia Pallas.’ De Felice Tacit.
Hist. v. 9. 6, ‘Claudius defunctis regibus, aut ad modicum re-
dectis, Judeam provinciam equitibus Romanis aut libertis per-
misit ; ὃ quibus Antonius Felix, per omnem sevitiam ac libidinem,
jos regium servili ingenio exercuit.’ Jd. Annal. xii. 54.1, ‘ At
non frater ejus (Pallantis) cognomento Felix pari moderatione
agebat, jampridem Judes impositus, et cuncta malcfacta sibi
impuné ratus, tanté potentia subnixo’ etc. vid. et not. ad Act.
xxi. 37, extr. Suetonius in V. Claud. c. 28, § 2, ‘eum trium re-
ginarum maritum’ vocat. Reginas dicit Suetonius regum filias et
neptes. Duss habuit Drusillas, alteram Cleopatre Egyptiace et
Antonii, triumviri, neptem, filiam Jubee Mauritanie regis, ἃ
Cleopatra Selene, Antonii filia, sororem Ptolomei, v. Zacit. Hist.
v. 9. 7, alteram Agrippe majoris regis, Herodis magni, nepotis
filiam, vid. not. infra ad xxiv. 24, tertia ignoratur, nec constat
quonam tempore singulas sibi sdjunxerit, v. intpp. ad Sueton.
ΤᾺ oe Commentatio, de Felice, Judsese procuratore, Jen.
47. 4.”
21. σὺν τῷ στρατεύματι] ‘with my soldiery.’ I¢ was true that
Claudius Lysias had rescued Paul after he had ascertained that
he was a Roman. See xxii. 29; xxiii. 10. It was also true
that he had rescued him before he knew that he was a Roman
(xxii. 25) ;
XXIV. 1" Mera δὲ πέντε ἡμέρας κατέβη ὁ ἀρχιερεὺς Avavias μετὰ τῶν πρεσ-
But it was not true that he had rescued him because he
knew that he was a Roman, and that he then brought him to the
Council.—The incidents mentioned are true, but vot in the order
in which they are recorded; and they are so stated as to obviate
the charge that he had bound and put him to examination; and
they afford strong evidence of the genuineness of the document.
29. μηδὲν ἄξιον θανάτου] Paul is pronounced innocent by
Lysias, as Christ was by Pilate. (Chrys.)
81. of μέν] With regard to their route, see Robinson, iii. 46.
Howson, ii. 330.
— ᾿Αντιπατρίδα] Built by Herod on the site of Caphar-Sada,
and named Antipatris from his father Antipater. (Joseph. Ant.
xvi. 5. 2. Robinson, iii. 45. Raumer. Palestin. p. 132.) It was
about thirty-five miles from Jerusalem, and twenty-six miles from
Caesarea.
82. πορεύεσθαι] A, B, E, and some Cursives, have ἀπέρχεσθαι,
which is received by Lachm., Tisch., and Aff.
88. εἰς τ. Καισάρειαν] Thus by God’s Providence overruling the
designs of the Jews, the Apostle is sent, in consequence of their
conspiracy against him, to preach the Gospel, as Chrys.
it, “in a nobler Theatre, and before a more splendid audience
at Ceesarea ;’’ and thence, eventually, to Rome.
84. ἀναγνοὺς δ] Elz. adds ὁ ἡγεμὼν, which is not in the
best MSS., and is probably a gloss.
85. διακούσομαι] “1 will hear thee thoroughly.’
— πραιτωρίῳ τ. Ἡρώδου] The palace which had been built by
King Herod, who had beautified Ceesarea, and was now probably
occupied as an official residence by the Roman Procurator.
Cu. XXIV. L μετὰ πέντε ἡμέρας] on the fifth day (Matt.
xvi. 21 and xxvii. 63) after St. Paul’s departure from Jerusalem.
See on v. 11.
— pera τῶν πρεσβυτέρων] The reading of A, B, E, μετὰ
πρεσβ. τινων, seems to be due to a desire to obviate an objection,
that all the Elders were not likely to have gone down to Caesarea.
But see xxiii. 12. 20, where of ᾿Ιουδαῖοι is used in a similar way.
The elders are rightly said to do, and to be responsible for doing,
that which is done with their concurrence by those who are their
representatives. Jf St. Luke had written μ. πρεσβυτέρων τινων,
it is not probable that the other reading would be found, as it is,
in the majority of the MSS.
ACTS XXIV. 2—10.
111
, Q es a A ν 3 , fol ε , “
βυτέρων καὶ ῥήτορος Τερτύλλον τινὸς, οἵτινες ἐνεφάνισαν τῷ ἡγεμόνι κατὰ
τοῦ Παύλου. * Κληθέντος δὲ αὐτοῦ, ἤρξατο κατηγορεῖν ὁ Τέρτυλλος λέγων,
3 Πολλῆς εἰρήνης τυγχάνοντες διὰ σοῦ, καὶ κατορθωμάτων γινομένων τῷ ἔθνει
τούτῳ διὰ τῆς σῆς προνοίας, πάντῃ τε καὶ πανταχοῦ ἀποδεχόμεθα, κράτιστε
a \ , > ΄ 4 9 δὲ RY 2 N A ΝΣ ,
Φηλιξ, μετὰ πάσης εὐχαριστίας. * "Iva δὲ μὴ ἐπὶ πλεῖον σὲ ἐγκόπτω, παρα-
a 3 a , ε aA , aA ~ 3 ‘4 5b Eo , ᾿ ‘ Υ ¥ 5
καλῶ ἀκοῦσαί σε ἡμῶν συντόμως TH σῇ ἐπιεικείᾳ. ὑρόντες γὰρ τὸν ἄνδρα
a A A a a ‘ ‘ >
τοῦτον λοιμὸν, καὶ κινοῦντα στάσεις πᾶσι τοῖς ᾿Ιουδαίοις τοῖς κατὰ THY οἰκου-
μένην, πρωτοστάτην τε τῆς τῶν Ναζωραίων αἱρέσεως,
θ6ε « ΟἿ. 2]. 28.
ὃς καὶ τὸ ἱερὸν ἐπεί.
ος ρ John 18. 8].
aA a Ν ? 4 ᾿ x x ε ao , > fd
pace βεβηλῶσαι: ὃν καὶ ἐκρατήσαμεν, καὶ κατὰ Tov ἡμέτερον νόμον ἠθελή-
’,’ 7 ελθὰ δὲ A 4 ε PNG BY AN , 2 A
σαμεν κρίνειν: ἴ παρελθὼν υσίας ὁ χιλίαρχος μετὰ πολλῆς βίας ἐκ τῶν
χειρῶν ἡμῶν ἀπήγαγε, ὃ κελεύσας τοὺς κατηγόρους αὐτοῦ ἔρχεσθαι ἐπὶ σέ
παρ᾽ οὗ δυνήσῃ αὐτὸς ἀνακρίνας περὶ πάντων τούτων ἐπιγνῶναι, ὧν ἡμεῖς
κατηγοροῦμεν αὐτοῦ.
ἔχειν.
9 Συνεπέθεντο δὲ καὶ οἱ ᾿Ιουδαῖοι φάσκοντες ταῦτα οὕτως
10 ᾿4πεκρίθη δὲ ὁ Παῦλος, νεύσαντος αὐτῷ τοῦ ἡγεμόνος λέγειν, Ex πολλῶν
— ῥήτορος) a ‘rhetor’ (Horat. Sat. i. v. 2), or ‘ caussidicus,’
acquainted with Roman Law and Language.
The Gospel, in the person of St. Paul, has to contend with
Jewish prejudices allied with Roman Rhetoric, at the bar of the
Imperial Power, represented by Felix.
It appears that the Speech of Tertullus was in Latin. He
was employed, because he was (what his employers, the Chief
Priests, were not) familiar with that tongue, his native language,
as well as with Roman law. And, as has been justly observed,
his harangue, as reported by St. Luke, has a Roman character
and tone.
Did St. Paul also speak before Felix in Latin? It would
seem that he had private interviews with him, without an inter-
preter (v. 26).
The practice thus indicated, of the most learned men of 8
country (here, the Chief Priests), hiring Roman Rhetoricians
(here Tertullus) to plead their cause for them, affords an indirect
and incidental confirmation of the supernatural power of the
Aposties to speak with divine eloquence, and in lan; had
never learnt. It is an evidence of the Gift of Tongues. St.
Peter and St. John, illiterate Galileans, and St. Paul, of Cilicia,
a country whose barbarous dialect gave a name to soleciems
(from Soli, in Cilicia), never have a Tertullus to speak for them ;
and yet they are more than a match for the Sanhedrim ; and never
have any difficulty in addressing popular assemblies, and pour
forth their thoughts with irresistible eloquence. How was this
done? By the gift of the Holy Ghost.
3. καπορθωμάτων)] A, B, E(C, D have an hiatus here), and
some Cursives have διορθωμάτων, which is confirmed by Vulg.,
“ cam noulta corrigantur.”’ Elz. κατορθωμάτων.
A remarkable evidence of the servile sycophancy of the
orator and the Jews in their zeal against St. Paul. It might be
said that Felix had conferred benefits on the nation, but it could
hardly be said that he had done any thing to correcé it. The
orator pleading for the Spiritual Power οἵ the Jewish Nation,
and for the Nation itself, confesses that his clients needed cor-
rection at the hands of a heathen Magistrate.
See. Joseph. Ant. xx. 8. 5. Β. J. ii. 13. 3, for an account of
the attempts of Felix to quell the Sicarii.
On the other hand, Felix had been guilty of many acts of
misgovernment. See Joseph. xx. 8.9. Tacit. Hist. v. 9. Annal.
xii. 54. Sueton. Claud. 28 (cp. above on xxiii. 26). And in two
years after this panegyric, trom the mouth of Tertullus, the
advocate of the Jews, he was recalled, and was accused by them
at Rome, and would have been punished, but for the intercession
of his brother Pallas, then in favour with Nero. Joseph. xx. 8. 10.
5. Na(wpaley] <A term of contempt. He would not call them
Christians; and they are still called by this name by Jews and
Mahometans. But St. Paul bad declared boldly (xxii. 8), that
He who had ap to him on the way to Damascus had said
to him, ἐγώ εἰμι Ἰησοῦς ὁ Ναζωραῖος, ὃν σὺ διώκεις.
It was ordered by the Providence of God that the Name
Ναζωραῖος, used in despite by the enemies of Christianity, con-
tained, though unknown to them, a fulfilment of the ancient
prophecy concerning the Mesgish as the Netser or Branch (see
on Matt. ii. 23. John xix. 19), and s0 was an assertion of the
truth,—that Jesus of N; is the Christ, Hence the term
Ναζωραῖος is readily applied by the Apostles to Him, Acts ii. 22;
iii. 6; iv. 10; xxvi. 9.
6—8. καὶ κατὰ τ. ἧ. ν.--ἔρχεσθαι ἐπὶ σῇ Not in A
(‘‘multas hic lituras lacunasque habens.’’ Bornemann), nor in
B, G, H, and many cursives; and omitted by Griesb., Lachm.,
and Tisck., not by Matthai, Bornemann, or De Wette. But per-
haps these words may have been cancelled by some Copyista, who
weeptent that the Jews had no power of judicature. Cp. John
xviii. 31.
Besides, an interpolator would not have charged Lysias with
‘great violence’—of which no evidence had been given in St.
Luke’s narrative; but he would have taken care to conform him-
self to the history.
The words are found in E, and in the great majority of
Cursive MSS. and Fathers. And the probability seems greater
that they should have been omitted, either by chance (and omis-
sions may take place accidentally, whereas additions cannot) or
purposely, than that they should have been interpolated by the
ea They are therefore left in the text. See further,
on συ.
— κατὰ τὸν ἡμέτερον νόμον] Why then the conspiracy at which
the Chief Priests connived (xxiii. 14)? See note there. In
cases of βεβήλωσις τοῦ ἱεροῦ, the Romans permitted the Jewish
Judicature to inflict capital punishment. Joseph. B. J. vi. 2. 4,
where Titus says, οὐχ ἡμεῖς τοὺς ὑπερβάντας (i.e. profaning the
Temple by pees eres the sacred limits) ὑμῖν ἀναιρεῖν ἐπ-
ετρέψαμεν, καὶ ἐὰν Ῥωμαῖός τις ἧ. Therefore Tertullus la-
boured to establish this charge against Paul. See also St. Paul’s
reply, xxiv. 18.
8. wap’ ob) Perhaps, as some Expositors say, from Paul. Cp.
xxv. 26, ὅπως τῆς ἀνακρίσεως γενομένης x.7.A. If s0,—this
was a suggestion, on the part of Tertullus, that he might be
exainined by guestio, such as Lysias had employed (xxii. 24),
where a similar reason is given, ἵνα ἐπιγνῷ (80 Corn. A Lapide,
Grotius, Rosenm.).
It may be said that Paul, as a Roman citizen, could not be
so examined. But though it was contrary to law to degin with tor-
ture (as Lysias had done), and Roman citizens were legally exempt
from it, yet since the age of Tiberius, it was commonly resorted
to even in their case. Cp. the authorities in Howson, ii. p. 322,
note.
If the words in vv. θ -- 8, καὶ κατὰ---ἔρχεσθαι ἐπὶ σέ, are not
genuine, then οὗ in this verse must refer to Paul.
But it deserves consideration whether—if those words are
genuine, as is probable, —the relative οὗ here does not rather refer
to Lysias.
This interpretation is confirmed by what Felix says, v. 22,
ὅταν Avo las ὁ χιλίαρχος καταβῇ, διαγνώσομαι, --- ἃ speech which
corroborates the opinion, that the words in ev. 6 -- ὃ are genuine.
Let the learned reader judge.
Besides, to refer to Lysias, was a proof of confidence which
Tertullus might well be disposed to show in the goodness of his
cause. And it was not very likely that he should refer to the
defendant himself.
9. συνεπέθεντο] So A, B, E, and many Cursives. — Elz.
συνέθεντο.
10. ἐκ πολλῶν ἐτῶν About six years. See Joseph. xx. 6.3, and
7. 1, and cp. “Chronological Synopsis "’ prefixed to this Volume.
Sig years were many compared with the length of the tenure of
office of most provincial magistrates. Felix succeeded Cumanus
as Procurator in A.p. 52 or 53.
112
ΑῚ Pet. 8. 15.
ACTS XXIV. 11—23.
ἐτῶν ὄντα σε κριτὴν τῷ ἔθνει τούτῳ ἐπιστάμενος, εὐθυμότερον τὰ περὶ ἐμαυτοῦ
ἀπολογοῦμαι' " δυναμένου σον γνῶναι, ὅτι οὐ πλείους εἰσ i a ἡμέραι δεκαδύο,
ech. 21.15.
fch. 25. 8.
& 28. 17.
gl Pet. 3. 16.
h ch. 26. 22.
& 28. 23.
i2Tim. 1, 8.
ὧν νῦν κατηγοροῦσί μον.
& Dan. 12. 2.
John 5. 28, 29.
ch. 23. 6.
& 28. 20.
lech. 23.1.
2 Cor. 1. 12.
τὰ ch, 11. 29, 36.
16.
ἣν καὶ αὐτοὶ οὗτοι mpoodex
nch. 21. 26, 27.
och, 25. 16, 19 o
᾿Ασίας ᾿Ιουδαῖοι,
πρός Me
ἀφ᾽ ἧς " ἀνέβην προσκυνήσων εἰς Ἱερουσαλήμ' 12t καὶ οὔτε ἐν τῷ ἱερῷ εὗρόν
pe πρός τινα διαλεγόμενον, ἢ ἐπισύστασιν ποιοῦντα ὄχλον, οὔτε ἐν ταῖς
a a bY
συναγωγαῖς οὔτε κατὰ τὴν πόλιν: 13" οὔτε παραστῆσαι δύνανταί σοι περὶ
14 he a δὲ as [2 Lose δὸ Δ
Ὁμολογῶ δὲ τοῦτό σοι, ὅτι κατὰ τὴν ὁδὸν ἣν
λέγουσιν αἵρεσιν, ' οὕτω λατρεύω τῷ πατρῴῳ Θεῷ, πιστεύων πᾶσι τοῖς κατὰ
a hd
τὸν νόμον καὶ ἐν τοῖς προφήταις γεγραμμένοις" 15 * ἐλπίδα ἔχων eis τὸν Θεὸν,
͵ονται, ἀνάστασιν μέλλειν ἔσεσθαι νεκρῶν, δικαίων
τε καὶ ἀδίκων. 16) Ἔν τούτῳ καὶ αὐτὸς ἀσκῶ ἀπρόσκοπον συνείδησιν ἔχειν πρὸς
τὸν Θεὸν καὶ τοὺς ἀνθρώπους διαπαντός.
2
ἐλεημοσύνας ποιήσων eis τὸ ἔθνος pov καὶ προσφοράς: 18" ἐν οἷς εὗρόν pe
ε ia 3 a e€ a 3 ‘ μ᾿ poe ‘ θ ’ bY δὲ aN itd
ἡγνισμένον ἐν τῷ ἱερῷ, ov μετὰ ὄχλου οὐδὲ μετὰ θορύβον' τινὲς δὲ ἀπὸ τῆς
a »
obs ἔδει ἐπὶ σοῦ παρεῖναι καὶ κατηγορεῖν, εἴ τι ἔχοιεν
200 ἡ ΕΒ . 3. “ , 4Φ« 2 2 ON δί ΄
ἢ αὐτοὶ οὗτοι εἰπάτωσαν, τί εὗρον ἐν ἐμοὶ ἀδίκημα, στάντος
28 aA ὃ , 21». s a , a » 9 3 a
μου ἐπὶ τοῦ συνεδρίου, ἢ περὶ μιᾶς ταύτης φωνῆς, ἧς ἔκραξα ἐν αὐτοῖς
7 ™ 4 ἐτῶν δὲ πλειόνων παρεγενόμην
ε co 9 ν» , a a a 4 a7> ε a
ἑστώς, Ὅτι περὶ ἀναστάσεως νεκρῶν ἐγὼ κρίνομαι σήμερον ἐφ᾽ ὑμῶν.
2° AveBadeto δὲ αὐτοὺς ὁ Φῆλιξ, ἀκριβέστερον εἰδὼς τὰ περὶ τῆς ὁδοῦ, εἴπας,
Ὅταν Λυσίας ὁ χιλίαρχος καταβῇ, διαγνώσομαι τὰ καθ᾽ ὑμᾶς" 28. 4 διαταξά-
μένος τῷ ἑκατοντάρχῃ τηρεῖσθαι αὐτὸν, ἔχειν τε ἄνεσιν, καὶ μηδένα κωλύειν
A 297 ᾽ aA ε a 39 A
των ἰδίων QUTOU νυπηρετειν αντῳ.
11, εἰσι μοὶ ἡμέραι] A this use of the dative after ἡμέραι, see
Matt. xv. 32. Mark viii
sa BexaBéo] Bie, μὰν an 4 ex. The 4 is not in A, B,
E, G; and see above, on xxiii.
The twelve days may be sone as follows :—
Ist Day, arrival at Jerusalem, xxi. 15—17
2nd, interview with James and the Presbyiers of the Church
at Jerusalem, xxi. 18.
3rd, ‘Aynopds, Nazariteship declared, xxi. 26.
7th, ‘The seven days’ _nearly completed, xxi. 27. Paul
ate in the Temple, xxi. 30; his speech to the people,
"δὼ, On the morrow (xxii. 30) he is brought before the San-
hedrim. Vision in the night, xxiii. 11.
9th, In the morning (xxiii. 12) overture of the Con:
to the Chief Priests, with a view that Paul should hg ala
forth by the Chiliarch on the following day (xxiii. 15. 20).
Paul sent by night to Antipatris.
10th, On the morrow arrives at Ceesarea.
13th, ‘ After five days’ (xxiv. 1), i.e. on the fifth day after
his departure from Jerusalem, he is accused by Ananias and Ter-
tullus before Felix, not more than twelve days after his arrival at
Jerusalem, xxiv. 11.
— προσκυνήσων] Not βεβηλῶν τὸ ἱερόν. See also vv. 17, 18.
18. δύνανταί got} The pronoun σοι (not in Elz.) is found in
A, B, E, and many Cursives, and is confirmed by the Syriac,
Valgate, and many Versions.
16. ἣν καὶ οὗτοι προσδέχονται) A remarkable testimony to
the general belief of the Jewish Nation (notwithstanding the in-
fluence of the Sadducees) in a Resurrection to come,—a belief,
therefore, to be derived from the Old Testament. See xxvi. 7.
11. δι ἐτῶν πλειόνων four years after his visit (xviii. 22).
— ἐλεημοσύνα:] For an illustration of the coincidence of this
statement, thus incidentally introduced in the Acts, with passages
in St. Pawl’s Epistles concerning the collections made by him
for the poor Saints at Jerusalem (Rom. xv. 25. 1 Cor. xvi. 1—4.
2 Cor. viii. pat see Paley, Hore Pauline, No. i. p. 10.
— προσφοράς] Some expositors say, for the Feast of Pente-
cost, xx. 16. (Meyer.) But this word suggests a supposition
that St. Paul came to Jerusalem under 8 vow, in order to present
the offerings due at its expiration. See the use of this word
προσφορὰ, in connexion with this visit, for the offering made by a
Nazarite, xxi. 26, ἕως ob προσηνέχθη ὑπὲρ ἑνὸς ἑκάστον, αὐτῶν
7 προσφορά. And so Bede (Retr. p. 153), ““ Oblationes per-
tent ad ea que ad suasionem Jacobi et seniorum in templo
obtulerat.””
18. ἐν ofs
‘in which things.’ See xxvi. 12, ἐν οἷς, πορευόμενος
εἰς Δαμασκόν.
Rom. vi. 21, ἐφ᾽ οἷς νῦν ἐπαισχύνεσθε. Phil. ii.
15, ἐν οἷς φαίνεσθε. 1 Tim. iv. 15, ἐν τούτοις ἴσθι. The reading
ἐν αἷς, found in A, B, C, E, and received by Lachm. and Tisch.,
not by Alf. and Bloomf.., seems to be a correction of the copyists
to make an oe with xpoogopds,—and it is not probable
that if als had been written by St. Luke it would have been
altered into οἷς.
— εὗρόν με ἡγνισμένον ἐν τῷ ἱερῷ) ‘They found me sepa-
rated or sanctified as a Nazarite in the Temple.’ See sbove, on
xxi. 24. 26.
His argument is, “‘ They have charged me with profaning the
Temple (v. 6). But the fact is, 1 came from a distance to Jeru-
salem to worship Seen whee! v. 11) in the Temple; and to
bring alms of charity, and also offerings of piety (xpoaqopas), as
a Nazarite (see xxi. 26); and they themselves found me in the
Temple engaged in a holy service, proving. my respect for the
Temple; and they who accuse me of profaning it, were guilty of
profanation, in abetting those who seized me when there employed
in a religious act, of which they prevented the completion.” Thus
their outrage on St. Paul resembled ‘that of Pilate on the Gali-
leans, whose blood he mingled with their sacrifices. Luke xiii. 1.
20. εἰπάτωσαν, τῇ For τι ΕἸΣ. has ef τι, but εἰ is not in the
best MSS., and the sentence gains force by its removal. 7/—4—
what but?
22. ἀνεβάλετο] Elz. prefixes ἀκούσας δὲ ταῦτα 6 eed
which words are not found in the best MSS., A, B, C, E, H
or in Vulg., Syriac, and several other Versions.
— ἀκριβέστερον εἰδώ:)] Although he had more - accurate
knowledge of Christianity than that he needed to be taught the
truth concerning it, or than would have been supposed in one
whose practice was such as his with regard to its Apostle.
The comparative is used in similar manner in xxv. 10, κάλ-
ov ἐπιγιγνώσκεις, i. 6. “thou knowest better than that I need
instruct thee, and that thou shouldest make such a proposal.”
This use of the comparative is very convenient, as suggestive of
something understood, which it might be uncourteous to express.
Felix had been Procurator of Judea for six years; he had,
doubtless, as such, been at Jerusalem on the great festivals, and
on other occasions when he could not have failed to hear of
Christ. And his ordinary residence was Cesarea, where Philip
the Evangelist lived (viii. 49; xxi. 8), and where was s Christian
Church (xxi. 8—16),— and where, many years before, St. Peter
had preached, and baptized the Roman Centurion Cornelius (x.
1—48). How striking the contrast between the Roman soldier
sending for Peter to Cesarea, and the Roman Procurator leaving
Paul bound a prisoner at the same place! The one condemns the
other.
23. ὑπηρετεῖν] Elz. adds } προσέρχεσθαι, which is not in
A, B, C, E, or in Vulgate, Syriac, and some other Versions.
ACTS XXIV. 24—27. XXV. 1—5.
113
a Μετὰ δὲ ἡμέρας τινὰς παραγενόμενος ὁ Φῆλιξ σὺν Δρουσίΐλλῃ τῇ γυναικὶ
a a 3 a a
αὐτοῦ, οὔσῃ ᾿Ιουδαίᾳ, μετεπέμψατο τὸν Παῦλον, καὶ ἤκουσεν αὐτοῦ περὶ τῆς
3 XxX Ν 4 25 Se > a ‘ ὃ U4 . 2 ‘
εἰς Χριστὸν πίστεως. 5 Διαλεγομένον δὲ αὐτοῦ περὶ δικαιοσύνης καὶ ἐγκρα-
τείας, καὶ τοῦ κρίματος τοῦ μέλλοντος, ἔμφοβος γενόμενος ὁ Φῆλιξ ἀπεκρίθη,
Τὸ νῦν ἔχον πορεύον' καιρὸν δὲ μεταλαβὼν μετάκαλέσομαί ce * ἅμα καὶ
ἐλπίζων ὅτι χρήματα δοθήσεται αὐτῷ ὑπὸ τοῦ Παύλον, διὸ καὶ πυκνότερον
αὐτὸν μεταπεμπόμενος ὡμίλει αὐτῷ. 57" Διετίας δὲ πληρωθείσης ἔλαβε διάδο-
rch. 25. 14.
xov ὁ Φῆλιξ Πόρκιον Φῆστον' " θέλων τε χάριτα καταθέσθαι τοῖς ᾿Ιουδαίοις "εν, δος
ὁ Φῆλιξ κατέλιπε τὸν Παῦλον δεδεμένον.
XXV. 1 Φῆστος οὖν ἐπιβὰς τῇ ἐπαρχίᾳ, μετὰ τρεῖς ἡμέρας ἀνέβη εἰς
Ἱεροσόλυμα ἀπὸ Καισαρείας. 3 Ενεφάνισαν δὲ αὐτῷ ὁ ἀρχιερεὺς καὶ οἱ
πρῶτοι τῶν ᾿Ιουδαίων κατὰ τοῦ Παύλου, καὶ παρεκάλουν αὐτὸν,
, 3 3 A Lg 4 8 > e ann a? ἐδ,
χάριν κατ αὕτου, ὁπως μεταπέμψηται αὐτὸν εἰς Ἱερουσαλὴμ, " ἐνέδραν που-
ἃ...»
αἰτούμενοι
ach. 23. 14, 15.
obvres ἀνελεῖν αὐτὸν κατὰ τὴν ὁδόν. *°O μὲν οὖν Φῆστος ἀπεκρίθη, τηρεῖσθαι
τὸν Παῦλον εἰς Καισάρειαν, ἑαυτὸν δὲ μέλλειν ἐν τάχει ἐκπορεύεσθαι. ὃ Οἱ οὖν
3 can XN ‘\ , ν Ν 3 aA 2 ‘A ,
ἐν ὑμῖν, φησὶ, δυνατοὶ συγκαταβάντες, εἴ τι ἐστὶν ἐν τῷ ἀνδρὶ τούτῳ, κατηγο-
24. Δρουσίλλῃ} daughter of Herod Agrippa I., whose miser-
able end is described Acts xii. 19—23, and sister of Herod
Agrippa 1I., or Junior, mentioned in the two next chapters. She
had deserted her husband Azizus, king of Emesa, and married
Felix (Joseph. Ant. xx. 7. 1. See above on xxiii. 24) against the
Jewish Law. Agrippa, the son of this y woman, by
Felix, lost his life by an eruption of Vesuvius, a.p. 79 (Joseph.
Ant. xx. 7. 2).
The words οὔσῃ ᾿Ιουδαίᾳ are emphatic. St. Paul was tried
on a charge of bresking the Law at the instance of the Jews,
before a Ruler who had set those laws at defiance, and who yet is
flattered by them (ον. 3—9).
— περὶ τῆς εἰς Χριστὸν wlorews] St. Paul is brought before
Felix, the Roman , by his enemies, as a Criminal;
but in the second hearing, he pleads before Felix and Drusilla as
a Preacher.
The same process takes place in the two following Chapters.
Felix, having rejected the overture made to him, is withdrawn
from his office. His opportunity is lost; the day of grace is past,
and he makes room for Festus, his successor. St. Panl is arraigned
before him; he invites Agrippa to hear the Apostle. St. Paul is
brought to answer for himself, before Agrippa and Bernice, and
he preaches Christ.
These incidents are doubtless recorded, with a divine design
of teaching the Church and the World, by two remarkable speci-
mens, that all Persecutions, excited by the Enemy of God and
man against the Truth are, have been, and ever will be overruled
by God for the Propagation of the Gospel.
25. διαλεγομένον αὐτοῦ--- ἔμφοβος yevduevos] For the reason
of which, see above on xxiii. 26 and xxiv. συ. 3 and v. 27.
A lesson to preachers ;
1) To lay the foundation in Faith in Christ (v. 24).
2) To build upon it, in practical exhortations to Righteous-
ness and Temperance, and in warnings of the Judgment to come.
(3) To apply their preaching to the particular cases of their
earers,
(4) Especially of the powerful, whose example is of great
influence with others.
‘*Meritd coram adulteris Paulus disserebat de Castitate;
meritd coram injusto Preside disserebat de Justitid; meritd
iniquum judicem sdmonebat Judicem suum fore Christum.”
(A Lapide.)
(5) Not to think their labour lost, if Felix does not repent.
The example of his impenitence has led others to repent.
— μέλλοντος) Elz. adds ἔσεσθαι, which is not in the best
MSS., and appears to be a gloss; like many other words simi-
larly inserted in the Textus receptus in this Chapter. See vv. 22,
23. 26.
28. χρήματα] Having heard that Paul had brought a pecuniary
collection to Jerusalem (v. 17), and supposing that he could
command funds from his friends for his release. (Birks, Meyer.)
— Παύλου] Elz. adds ὅχως λύσῃ αὑτόν, which is not in
A, C, E, or in Vulg., Syriac, and several other Versions. See
above on νυ. 26.
27. Bierlas] Even Felix μά two full years of God's long-
suffering. ‘Lord, let it ear wk s ig about it
Bee en ty μὲν Tr Malar E ala ἐἰς
and dung it, and if it beer fruit, well; if not, then after that thou
shalt cut it down.” (Luke xiii. 8, 9.)
Festus came to displace him, and Felix left Paul bound, who
would have released him from the thraldom of his sins. .
Two years of imprisonment.—God did not need the labour
even of St. Paul: and though he was bound, ‘the Word of God
is not bound.” (2 Tim. ii. 9.) God shows his own Omnipotence,
and teaches men humility, dispensing with His best instru-
ments.
Perhaps, also, we should not have had some books of
Scripture,—perhaps not the Gospel of St. Luke and the Acts
of the Apostles, and some of St. Paul’s Epistles,—if St. Paul had
not been imprisoned at Csesarea and at Rome.
— ἔλαβε διάδοχον) Cp. the words of Josephus, Ant. xx. 8, 9,
Tlopxtov Φήστου διαδόχου Φήλικι πεμφθέντος. Observe the
lenity of St. Luke. He says nothing of the subsequent arraign-
ment of Felix at Rome, for maladministration of his province, on
the prosecution of the Jews themselves.
He states that St. Paul preached before Felix, and “his wife
Drusilla, a Jewess,’’ concerning “ Righteousness, Temperance,
and Judgment to come,” but he leaves us to gather the evidence
of their unrighteousness, intemperance, and iniquity—and by
consequence, to ascertain the special pertinency of St. Paul's
Sermon before them—from ofher sources, particularly from the
Jewish annalist Josephus, and from the Roman Historian and
Biographer, Tacitus and Suetonius.
A signal proof of Charity and Truth, and (may we not add ?)
an evidence also of Divine Inspiration. Such History as this,
with reverence be it ssid, could only be written with a pen
dropped from the wing of the Divine Dove.
— χάριτα] 80 A, B, C.— Elz. xdpiras.—E, G χάριν.
“ Gratie in hic formula loquendi tanquam con-
siderantur. Demosth. de fals&i legat. extr. ἢ χάριτα κατα-
θέσθαι. Plato Cratyl. 11, χρήματα τελοῦντα καὶ χάριτας κατα-
τιθέμενον. Diod. Sic. p. 505, B, χάριν βονλόμενος καταθέσθαι
(τῷ βασιλεῖ) ἀπήλαυνε πρὸς τοὺς πολεμίους. Exempla alia plura,
vid. ap. Kypkium, Elenerum, Westenium.’’ (Ruin)
Cu. XXV.1. τῇ ἐπαρχίᾳ] the ‘provincia’ of Festus, as Pro-
curator.
2. ὁ dpxsepets] A, E, G, and some Cursives and Versions
have οἱ ἀρχιερεῖς, which may be the true reading. Cp. ν. 15.
4. els Καισάρειαν] The reading of A, B, E, G,—more expressive
than that of Elz. ἐν Καισαρείᾳ.
5. δυνατοί] those in power; the chief among you, the same as
ol πρῶτοι, v. 2. Cp. 1 Cor. i. 26, ob πολλοὶ δυνατοί. Rev. vi. 15,
of πλούσιοι καὶ οἱ δυνατοί. And so frequently Josephus, see
B. J. i. 12. 4, ᾿Ιουδαίων»---οἶ δυνατοί: cp. ii. 14. 8, 15. 2, 17. 2.
(Biseoe, p. 107.) Festus did not wish to have τὸ πλῆθος at
Cresaron (xxv. 24 , for fear of an uproar; and he desires to con-
ciliate the δυνατοί among them. He knew why Paul had been left
bound by Felix, and would have been glad to dismiss the cause;
and he supposes that after two years’ imprisonment of St. Paul,
for no proved offence, the anger of the Jews had been cooled.
But it was not so; and the new Governor, with little moral
courage, is ready to ingratiate himself with the Jews, even by a
surrender of St. Paul (vv. 9. 11). ἃ
114
ACTS XXV. 6—13.
ρείτωσαν αὐτοῦ. . ἢ Διατρίψας δὲ ἐν αὐτοῖς ἡμέρας οὐ πλείους ὀκτὼ ἢ δέκα,
καταβὰς εἰς Καισάρειαν, τῇ ἐπαύριον καθίσας ἐπὶ τοῦ βήματος ἐκέλευσε τὸν
Παῦλον ἀχθῆναι. ἴ Παραγενομένου δὲ αὐτοῦ, περιέστησαν αὐτὸν οἱ ἀπὸ ‘Iepo-
σολύμων καταβεβηκότες ᾿Ιουδαῖοι, πολλὰ καὶ βαρέα αἰτιώματα φέροντες κατὰ
beh. 24. 12.
ch. 28, 17.
τοῦ Παύλου, ἃ οὐκ ἴσχνον ἀποδεῖξαι: ὃ " ἀπολογουμένου αὐτοῦ, Ὅτι οὔτε εἰς
Ν , aA 3 5 co » 3 Ν ε Ν » 3 ,ὕ Ν ν
τὸν νόμον τῶν ᾿Ιουδαίων, οὔτε εἰς τὸ ἱερὸν, οὔτε εἰς Καίσαρα τὶ ἥμαρτον.
9 Ὁ Φῆστος δὲ θέλων τοῖς ᾿Ιουδαίοις χάριν καταθέσθαι, ἀποκριθεὶς τῷ Παύλῳ
εἶπε, Θέλεις εἰς Ιεροσόλυμα ἀναβὰς, ἐκεῖ περὶ τούτων κριθῆναι ἐπ᾽ ἐμοῦ ;
> p B
\ ε a a aA
10 Εἶπε δὲ ὁ Παῦλος, Eat τοῦ βήματος Καίσαρος ἑστώς εἶμι, οὗ μὲ δεῖ xpi-
ech. 18. 14.
ver. 25.
& ch. 26. 31.
νεσθαι: ᾿Ιουδαίους οὐδὲν ἠδίκησα, ὡς καὶ σὺ κάλλιον ἐπυγινώσκεις" 1} " εἰ μὲν
3.2 a νι» ΄ , , 9 a . 3 a“ 2 Qs
οὖν ἀδικῶ καὶ ἄξιον θανάτου πέπραχά τι, οὐ παραιτοῦμαι τὸ ἀποθανεῖν' εἰ δὲ
> δέ 3 4Φ a as 3 ὃ ‘ δύ > a id 6 Ἑ
ουὸέν ἐστιν ὧν OUTOL κατηγορονσ ι.ι μουν, ονόεις μὲ ὑναται AUTOLS χαρισασ! αι
Καίσαρα ἐπικαλοῦμαι.
12 τότε 6
Φῆστος συλλαλήσας μετὰ τοῦ συμβουλίου
> 4 4 9 , 39. Ν id . ,
ἀπεκρίθη, Καίσαρα ἐπικέκλησαι ; ἐπὶ Καίσαρα πορεύσῃ.
18 ¢ A δὲ ὃ , a 3 , ε AY Ν ’, ,
Ἡμερῶν δὲ διαγενομένων τινῶν, ᾿Αγρίππας 6 βασιλεὺς καὶ Βερνίκη κατήν-
6. οὐ πλείους ὀκτὼ ἣ δέκα] So A, C, and several Cursives and
Versions, and B, except that it has wAelovas.—Elz. πλείους 4
δέκα. Cp. on Jobn vi. 19.
7. αὐτόν] omitted by £iz., but in A, B, C, E, and many Cur-
-8ives and Versions; it intimates that they had access to Festus,
and beset him, in order to prejudice him against Paul.
— αἰτιώματα]ὶ So A, B, Ὁ, E, G, H. “Notabilis in vitio
consensus,” says Bornemann.—Elz. αἰτιάματα. If, indeed, the
word here used is from airidw, the reading of A, B, C, E, G, H
is erroneous, but it is to be derived from αἰτιόω, ‘reum (αἴτιον)
” ὁ criminari.’
9. χάριν καταθέσθαι] an imitation of the policy of Felix
(xxiv. 27).
— κριθῆναι] So A, B, C, E, and several Cursives.—Elz.
κρίνεσθαι.
— ἐπ᾽ ἐμοῦ] not before the Sanbedrim, who are thine enemies,
but me an impartial Judge. And yet Festus ‘‘ wished to do the
Jews a favour.’’ And why would he take Paul to Jerusalem,
where there was a conspiracy against him? Why not judge
him at Cesarea? St. Paul saw the snare and avoided it. Cp.
xxviii. 19.
10. ἐπὶ τοῦ βήματος Καίσαρος ἑστώς εἰμι] I desire to be sent
to Rome, and to be judged there. (Ammonius, Chrys.) 1
already stand in my own resolve, founded on the divine will, at
Cesar’s judgment-seat. As Chrys. observes, he remembered the
divine Vision at Jerusalem (xxiii. 11), and made the appeal more
confidently. This is a reply to the proposal of Felix, θέλεις
-- κριθῆναι ἐπ᾽ ἐμοῦ;
He replies also to the secret designs of Festus, who wished
to gain the favour of the Jews by the sacrifice of Paul; and he
says, οὐδεὶς μὲ δύναται αὑτοῖς χαρίσασθαι" Καίσαρα ἐπικα-
λοῦμαι. Seev. 11.
That this is the true interpretation, and not that in standing
before Festus, Ceesar’s representative, he then stood before Ceesar,
appears from the answer of Festus (ν. 12), Καίσαρα ἐπικέκλησαι,
ἐπὶ Καίσαρα πορεύσει. Compare also xxviii. 18, 19, where St.
Paul explains the reasons of his conduct in this and says,
that the Jews delivered him a prisoner into the hands of the
Romans, who were ready to release him as innocent, but that the
Jews resisted this design, and that therefore he was compelled to
appeal to Cesar.
8t. Paul’s privilege of Roman Citizenship was here made
παῤ imer as before (xxii. 27; xxiii. 27) for the furtherance of
the Gospel.
On the right of Appeal, see Kuin. “Lege Valeria, Porcia et
Sempronia cautum erat, ut si quis magistratus civem Romanum
verberare et necare vellet, accusatus ad populi judicium provocare
posset, intereaque nihil ab illo magistratu pateretur, nisi quando
populus judicasset: v. intpp. ad Flor. i. 9. 4. not. ad Act. xvi. 37.
Quod verd antes juris populi erat, id deinceps factam est Cesaris,
ut nimirum ad eum provocaretur ; hinc etiam Plinius Christianos,
qui cives Romani erant, et ad Ceesarem provocarant, in urbem
mittebat. Ep. x. 97, quos, guia cives Romani erant, annotavi,
in urbem remillendos: vid. et Krebs. p. 148.”
In the resistance of the Jews to his liberation, St. Paul
recognized a fulfilment of what had been already revealed to him
by God, concerning the witness he was to bear to Christ at Rome
(see xix. 21; xxiii. 11). Therefore he adds, οὗ μὲ δεῖ κρίνε-
σθαι, where it is God’s will that I should be judged. On this
use of δεῖ, see xix. 21, δεῖ με καὶ Ῥώμην ἰδεῖν : xxiii. 11, δεῖ καὶ
εἰς Ῥώμην μαρτυρῆσαι : xxvii. 24, Καίσαρι σὲ ὃ εἴ παραστῆναι.
Observe,—the words are not οὗ με δεῖ με κρίνεσθαι, but οὗ
μὲ δεῖ κρίνεσθαι, with an emphasis on μέ: so xxvii. 24, Καίσαρι
σὲ δεῖ παραστῆναι. I have received a special direction from
heaven in this matter. I, the Apostle of Christ, have a special
duty to perform. My arrestation by the Jews, and their charges
against me, have already been made ministerial by God to the
preaching of the Gospel by my mouth, from the stairs of the
castle at Jerusalem to the People, and to the Sanhedrim, and
before Felix at Caesarea (see on xxi. 40; xxv. 23); and they are
yet under divine counsel, to be made subservient to a wider and
higher design—that of carrying me to preach the Gospel at Rome.
Therefore I will not return to Jerusalem to be judged there, as
thou proposest that I should do. I have delivered my message
there; and it has been rejected. I have also delivered it at
Cesarea. I must now declare it at Rome.
These considerations may suggest a reply to the question, —
Why St. Paul appealed to Cesar?
— κάλλιον] thow knowest better than to need information
from me. See ἀκριβέστερον, xxiv. 22, and 2 Tim. i. 18, βέλτιον
σὺ γιγνώσκεις.
11. οὐ παραιτοῦμαι] ‘non deprecor.’
- μὲ χαρίσασθαι] to compliment me away to them. μὲ is
emphatic—me, an innocent man.
12. μετὰ τοῦ συμβουλίου] with his Council, or Assessors.
“ Habebant provinciarum preesides suos assessores (ut vocantur ἃ
Lamprid. Vit. Alex. Severi c. 46) consiliarios (Sueton. Tib. 33)
qui a Josepho B. J. ii. 16 dicuntur φίλοι ἡγεμόνος, ἃ Dio. Cass.
p- 505, E.—xdpe8poi, quibuscum, antequam sententiam dicerent,
deliberarent, v. Perizonius de Pretorio p. 718. Casaubonus
Exercitt. Antibaron. p. 137.” (Kuin.)
— πορεύσῃ] ‘bec videtur dixisse terrendi Pauli causi.”
(Bengel.)
18. ᾿Αγρίππας ὃ Bactdets] Agrippa II., or Junior, son of
Agrippa I., who was struck by o mortal disease at Cesares,
A.D. 44 (see Acts xii. 19—23), and brother of Bernice and Dru-
silla (Acts xxiv. 24). It would seem as if the curse of Edom
hung over this unhappy family.
Agrippa was only seventeen years old when his father died
(Joseph. Ant. xix. 9. 1), and was not allowed to succeed him at
once; but received from Claudius (a.p. 48) the principality of
Chalcis (Joseph. xx. 1.1; δ. 2), and the superintendence of the
Temple at Jerusalem, and the nomination of the High Priests
(Joseph. xx. 1.3). Four years afterwards he received the tetrar-
chies that had belonged to Philip and Lysanias (Luke iii. }) with
the title of King. And in a.p. 55 his dominions were er
increased by Nero, with some cities in Galilee (Joseph. Ant. xx.
8. 5). He was the last of the Herods, and lived to see the fall of
Jerusalem, and died at the age of seventy, in the third year of
Trajan, a.p. 100 (Phot. Bibl. Cod. 33. Winer, i. p. 485).
It is observable, that although St. Luke calls Agrippa 8
King, he does not call him by the title which he gives to hig
father (xii. 1), ‘‘ Herod the King (of Judea) ;”—another instance
of his accuracy. Cp. Hackett, p. 334.
— Βερνίκη) the Macedonian name for Φερενίκη, eldest daugh-
ter of Herod Agripp I. She had been married to her uncle
ACTS XXV. 14—24.
τησαν εἰς Καισάρειαν, ἀσπασόμενοι τὸν Φῆστον. | “'ῶῆς δὲ πλείους ἡμέρας
διέτριβον ἐκεῖ, ὁ Φῆστος τῷ βασιλεῖ ἀνέθετο τὰ κατὰ τὸν Παῦλον λέγων, ᾿Ανήρ
ε
τις ἐστὶ καταλελειμμένος ὑπὸ Φήλικος δέσμιος, © περὶ οὗ, γενομένον pov εἰς
ε , 2 , ε 3 a Ν ε 4 a > ,
Ἱεροσόλυμα, ἐνεφάνισαν οἱ ἀρχιερεῖς καὶ of πρεσβύτεροι τῶν ᾿Ιουδαίων,
, 9 2 » An αδί 16 e δ a. 5» , σ 2 »¥ y
αἰτούμενοι κατ᾽ αὐτοῦ καταδίκην" 15 " πρὸς obs ἀπεκρίθην, ὅτι οὐκ ἔστιν ἔθος
“Ῥωμαίοις xapilec Gai τινα ἄνθρωπον, πρὶν ἣ ὁ κατηγορούμενος κατὰ πρόσωπον
ἔχοι τοὺς κατηγόρους, τόπον τε ἀπολογίας λάβοι περὶ τοῦ ἐγκλήματος.
7! Συνελθόντων οὖν αὐτῶν ἐνθάδε, ἀναβολὴν μηδεμίαν ποιησάμενος, τῇ ἑξῆς
θί ‘ a , .. 2 9. an ὃν ἄνδ 18 \ oe θέ
καθίσας ἐπὶ τοῦ βήματος, ἐκέλευσα ἀχθῆναι τὸν ἄνδρα: | περὶ οὗ σταθέντες
ε [4 δε ΄ 3 Ν ὧ A ε , a 19 ε ,
οἱ κατήγοροι οὐδεμίαν αἰτίαν ἔφερον ὧν ἐγὼ ὑπενόουν πονηράν, ζητήματα
δέ τινα περὶ τῆς ἰδίας δεισιδαιμονίας εἶχον πρὸς αὐτὸν, καὶ περί τινος ᾿Ιησοῦ
τεθνηκότος, ὃν ἔφασκεν 6 Παῦλος ζῇν. ᾿᾿Απορούμενος δὲ ἐγὼ εἰς τὴν περὶ
U4 4 3 lA 4 3 ε lA 3 A ,ὕ
τούτων ζήτησιν ἔλεγον, εἰ βούλοιτο πορεύεσθαι εἰς ἹΙἹεροσόλυμα, κἀκεῖ κρί-
θ ἢ , 1 Τοῦ δὲ 5X, πικαλ. ΄ a aos >
νεσθαι περὶ τούτων. οὔ δὲ Παύλου ἐπικαλεσαμένον τηρηθῆναι αὐτὸν εἰς
‘ aA »“ , 9 “A 32. “δ ν Φ > 4
τὴν τοῦ Σεβαστοῦ διάγνωσιν, ἐκέλευσα τηρεῖσθαι αὐτὸν, ἕως οὗ ἀναπέμψω
αὐτὸν πρὸς Καίσαρα. ™’Aypimmas δὲ πρὸς τὸν Φῆστον ἔφη, ᾿Εβουλόμην
115
ach. 24. 27.
e Deut. 17. 4.
f ver. 6.
gch. 18. 15.
Ν x8 A 3 4 > Le} ε , » AY > , 3 aA
καὶ αὐτὸς τοῦ ἀνθρώπου ἀκοῦσαι: ὁ δέ, Αὔριον, φησὶν, ἀκούσῃ αὐτοῦ.
% Τῇ οὖν ἐπαύριον ἐλθόντος τοῦ ᾿Αγρίππα καὶ τῆς Βερνίκης μετὰ πολλῆς
φαντασίας, καὶ εἰσελθόντων εἰς τὸ ἀκροατήριον, σύν τε τοῖς χιλιάρχοις καὶ
3 ὃ , a 2 93 AY a ra Ν ’ aA , h >
ἀνδράσι τοῖς Kar’ ἐξοχὴν τῆς πόλεως, καὶ κελεύσαντος τοῦ Φήστου, " ἤχθη nen.9.15.
ὁ Παῦλος. ™ Καί φησιν ὁ Φῆστος, ᾿Αγρίππα βασιλεῦ, καὶ πάντες οἱ συμπαρ-
ὄντες ἡμῖν ἄνδρες, θεωρεῖτε τοῦτον, ‘wept οὗ ἅπαν τὸ πλῆθος τῶν ᾿Ιουδαίων | ver. 3.7.
39 , ΄ » ε 4 . 3 bad 3 na k RY δεῖ 393. Ἀ Lod
ἐνέτυχόν μοι ἔν τε ‘Iepocohvpous καὶ ἐνθάδε, ἐπιβοῶντες * μὴ δεῖν αὐτὸν ζῇν χ οἱ. 22. 22.
Herod, king of Chalcis, and after his death to Polemon, King of
Cilicia (St. Paul’s country), whom she had deserted δι᾽ ἀκολασίαν,
ὧς ἔφασαν (Joseph. Ant. xx. 7.3); her infamous character was
well-known at Rome (Juvenai, vi. 155), where she had an illicit
connexion with the destroyer of her country. (Suefon. Tit. 7.)
The following are the statements of Josephus and other
ancient writers concerning her. Joseph. Ant. xx. 7. 3, Βερνίκη
δὲ μετὰ τὴν Ἡρώδου τελεντὴν, bs αὐτῆς ἀνὴρ καὶ θεῖος ἐγεγόνει,
πολὺν χρόνον ἐπιχηρεύσασα φήμης ἐπισχούσης, ὅτι τῷ ἀδελφῷ
συγνήει, πείθει Πολέμωνα, Κιλικίας δὲ ἦν οὗτος βασιλεὺς, περιτε-
μιννόμενον ἄγεσθαι πρὸς γάμον αὐτὴν, οὕτως γὰρ ἐλέγξειν ᾧετο
Ψευδεῖς τὰς διαβολάς. Καὶ ὁ Πολέμων ἐπείσθη μάλιστα διὰ τὸν
πλοῦτον αὐτῇς" ob μὲν ἐπὶ πολὺ συνέμεινεν ὁ γάμος, ἀλλὰ Βερνίκη
δι’ ἀκολασίαν, ὡς ἔφασαν, καταλείπει τὸν Πολέμωνα" ὁ δὲ ἅμα
τοῦ γάμου καὶ τοῦ τοῖς ἔθεσι τῶν Ιουδαίων ἐμμένειν ἀπήλλακτο.
Juvenal, Sat. vi. 166 sqq. ‘‘ Adamas notissimus, et Berenices In
digito factus pretiosior, hunc dedit olim Barbarus incest, dedit
hune Agrippa sorori, Observant ubi festa mero pede sabbata
reges, Et vetus indulget senibus clementia porcis.”” Swetonsus, in
the life of Titus (7), says, ‘Suspects in eo (7¥/o) etiam luxuria
erat—nec minus libido propter exoletorum et spadonum greges,
propterque insignem regine Berenices amorem, cui etiam nuptias
pollicitas ferebatur—Berenicen statim ab urbe dimisit, invitus
invitam.” Tacit. Hist. ii. 81, “Regina Berenice—florens etate
formaque, et seni quoque Vespasiano magnificentid munerum
grata.
— ἀσπασόμενοι τὸν Φῆστον) to salute Festus on his promo-
tion to the office of Procurator—a significant sentence: they
came thither to pay their court to the Representative of Cesar,
and there they rejected the Gospel preached to them by the
Embassador of Christ.
15. καταδίκη») So A, B, C.—Elz. δίκην.
16. ‘Peopaflors] not the Romans, but Romans, as such.
— ἄνθρωπον) Elz. adds els ἀπώλειαν, which is not in A, B,
C, E, and is probably a gloss.
18. ἔφερον] So A, B, C, E, G.—Elz. ἐπέφερον, which would
rather mean ‘ brought in addition ;’ which is not the sense here.
— ἐγὼ trevdovy] So A, B, C.—Elz. ὑπενόουν ἐγώ: but ἐγώ
is emphatic here; ‘ their charges differed from what I was antici-
- πονηράν] So A, B, C, and many Cursives and Versions:
the word is omitted by Elz, The word does not appear to be a
gloss, but is well opposed to ἡγτήματα, which follows,
19. τῆ: ἰδίας δεισιδαιον 4 Ass OWN (io, ἹῈ»80}"5) private
superstition. Festus would not have spoken thus to Agrippa, .
the King of Judea, concerning his Poon. si
21. Σεβαστοῦ] Nero. Cp. νυ. 10. :
22. ἐβουλόμην) I myself was wishing to hear the man, — of
whom doubtless Agrippa already knew much. See xxvi. 26.
23, 24. ᾿Αγρίππα---Βερνίκης -- Φήστου] St. Paul’s arrest in the
Temple at Jerusalem was made by Divine Providence the occa-
sion for the public preaching of Christ on numerous great occa-
sions, and to many illustrious suditories in different places; and
thus the fury of Satan against him was overruled to the glory of
God, and the extension of the kingdom of Christ by the preaching
of His Word,
(1) To the people at Jerusalem from the stairs of the Castle
(xxi. 40; xxii. 1 - 21).
2) To the High Priest and Sanhedrim (xxiii. 1— 6).
3) To Felix and the Roman Garrison, the Chiliarchs or
Captains of the Five Roman Cohorts at Cesaresa (Joseph. B. J.
iii. 4. 2), and other Chief persons of that City (xxiv. 10—21).
4) To Felix and Drusilla privately (xxiv. 24, 25).
5) To many others at Ceesarea, to whom Paul had free
access (xxiv. 23), during his two years custody there.
(6) To Festus at Ceesarea (xxv. 10).
(7) To Festus and King Agrippa, and Bernice, and the
Officers and Court there (xxv. 23—27; xxvi. 1—29).
(8) The climax of all—at Rome, the capital of the world.
It is a striking coincidence, that H Agrippa II., the son
and successor, and Bernice and Drusilla, the daughters, of Herod
Agrippa I., are brought by Divine Providence to hear the preach-
ing of the Apostle Paul, at Cesarea, the scene of the vain-glorious
display and miserable end of their father, Herod Agrippa I., who
had killed St. James, and imprisoned St. Peter (xii. 1. 3. 19—23).
Almighty God showed His long-suffering to the Princes, as
well as to the People, of Judea. He had sent the Baptist to
Herod Antipas; he wrought a miracle to deliver St. Peter, and to
awaken the conscience of Herod Agrippa the First; and his
Children are now permitted to hear the word of God from St.
Paul; a message made more solemn by the circumstances of their
father’s death. But as it was with the People, so also with the
Princes of Judea. They let the day of grace pass by. They
neglected God’s invitations and warnings; and in them the royal
house of the Herods became extinct. Their kingdom was -
destroyed by those whose favour they courted, and to whom they
looked for protection. They relied on the Roman power at
Ceesarea, rather than on the favour of the God of Jerusalem ; and
a iar a a a i
; 2
ACTS XXV. 25—27. ΧΧΥ͂Ι. 1—11.
μηκέτι. Ey δὲ κατελαβόμην μηδὲν ἄξιον αὐτὸν θανάτου πεπραχέναι
αὐτοῦ δὲ τούτον ἐπικαλεσαμένον τὸν Σεβαστὸν, ἔκρινα πέμπειν αὐτόν. 3 Περὶ
bod 3 », Lg lel ’ > » , », 78 249 ε aA
οὗ ἀσφαλές τι γράψαι τῷ Κυρίῳ οὐκ exw διὸ προήγαγον αὐτὸν ἐφ᾽ ὑμῶν,
καὶ μάλιστα ἐπὶ σοῦ, βασιλεῦ ᾿Αγρίππα, ὅπως, τῆς ἀνακρίσεως γενομένης,
σχῶ τι γράψω. Ἵ Λλογον γάρ μοι δοκεῖ, πέμποντα δέσμιον, μὴ καὶ τὰς
κατ᾽ αὐτοῦ αἰτίας σημᾶναι.
ΧΧΥ͂Ι. 1᾿Αγρίππας δὲ πρὸς τὸν Παῦλον ἔφη, ᾿Επιτρέπεταί σοι ὑπὲρ
σεαντοῦ λέγειν. Τότε ὃ Παῦλος ἐκτείνας τὴν χεῖρα ἀπελογεῖτο, 3 Περὶ πάντων
4φ 3 aA ex. 3 νὸ + ud a 3 id 9 > q ,
ὧν ἐγκαλοῦμαι ὑπὸ ᾿Ιουδαίων, βασιλεῦ ᾿Αγρίππα, ἥγημαι euavTov μακάριον
μέλλων ἀπολογεῖσθαι ἐπὶ σοῦ σήμερον" ὃ α γνώστην ὄντα σε πάντων
A x 3 ’ 32 " “ , ὃ Ν ὃ 4 ,’ ᾿
τῶν κατὰ ᾿Ιουδαίους ἐθῶν τε καὶ ζητημάτων' διὸ δέομαί σου μακροθύμως
ἀκοῦσαί μου.
4 Τὴν μὲν οὖν βίωσίν μου τὴν ἐκ νεότητος, τὴν am ἀρχῆς γενομένην ἐν
κατήνεγκα ψῆφον.
τῷ ἔθνει μου ἔν τε ἹΙἹεροσολύμοις, ἴσασι πάντες οἱ ᾿Ιουδαῖοι, ὃ "προγινώσκοντές
με ἄνωθεν, ἐὰν θέλωσι μαρτυρεῖν, ὅτι κατὰ τὴν ἀκριβεστάτην αἵρεσιν τῆς
᾿ ἡμετέρας θρησκείας ἔζησα Φαρισαῖος.
πατέρας ἡμῶν ἐπαγγελίας γενομένης ὑπὸ τοῦ Θεοῦ ἕστηκα κρινόμενος" ἴ εἰς
ἣν τὸ δωδεκάφυλον ἡμῶν ἐν ἐκτενείᾳ νύκτα καὶ ἡμέραν λατρεῦον ἐλπίζει
καταντῆσαι: περὶ ἧς ἐλπίδος ἐγκαλοῦμαι, βασιλεῦ, ὑπὸ ᾿Ιουδαίων.
ἄπιστον κρίνεται παρ᾽ ὑμῖν εἰ ὃ Θεὸς νεκροὺς ἐγείρει ; 3 "᾿Εγὼ μὲν οὖν ἔδοξα
ἐμαυτῷ πρὸς τὸ ὄνομα ᾿Ιησοῦ τοῦ Ναζωραίου δεῖν πολλὰ ἐναντία πρᾶξαι"
1. 10 4 ὃ καὶ ἐποίησα ἐν ἱΙεροσολύμοις" καὶ πολλοὺς τῶν ἁγίων ἐγὼ ἐν φυλακαῖς
κατέκλεισα, τὴν παρὰ τῶν ἀρχιερέων ἐξουσίαν λαβών" ἀναιρουμένων τε αὐτῶν
Kai κατὰ πάσας τὰς συναγωγὰς πολλάκις τιμωρῶν
6» Καὶ νῦν ἐπ᾽ ἐλπίδι τῆς εἰς τοὺς
ὃ τί;
25. μηδὲν ἄξιον ait. θανάτον] A confession of St. Paul’s inno-
cence from the mouth of his Judge. See also the avowal of
Agrippa, xxvi. 31.
26. τῷ Κυρίῳ] ‘Domino meo;’ a title declined by Augustus
idee Apol. 34. Suefon. Octav. 53) and by Tiberius (Suefon.
ber. 27),-and now accepted and borne by Nero, who murdered
his mother Agrippina, and his wife Octavia, and his master
Seneca, and set fire to his own capital, and persecuted and mar-
tyred the Christians for his own sin, καὶ οὕτως ἐπὶ τὰς τῶν
᾿Αποστόλων ἐπήρθη σφαγάς (Euthalius, Caten. p. 421).
In this world, he who calls Nero “his Lord,” has the dis-
Spear who calls Christ his Lord,—a proof of a future
ion and of a Judgment to come.
— τῆς dvaxploews] the ‘divinatio,’ or preliminary inquiry.
— γράψω] So A, B, C.—Eisz. γράψαι, bat γράψω is prefer-
able. He was not simply desirous of having something to write,
for writing’s sake, but to have something that he might write with
the prisoner whom he was obliged to send.
Cu. XXVI. 1. τὴν χεῖρα) the right hand,—the hand which
was at liberty ;—the other was chained, ». 29.
St. Paul’s courage and presence of mind in public assemblies
is noted by St. Luke on several occasions by reference to the ac-
tion of his hands (see xiii. 16; xxi. 40); and this. reference is
characteristic of the narrative of an eye-witness.
2. ἤγημαι] “1 have thought.’ St. Paul distinguishes between
ἡγοῦμαι and ἥγημαι Phil. iii. 7, 8.
8. μάλιστα γνώστην ὄντα σε] ‘ because thou art eminently
skilful.’ Winer, Gr. Gr. § 32, p. 206. So Ephbes. i. 18.
On Agrippa’s zeal for the ἔθη of the Jews, see Joseph. xviii.
9; xix. 5.6. Biscoe, p. 53, and the honourable mention in the
Talmud concerning his knowledge of the law; Schoetigen,
p. 480.
5. ἀκριβεστάτην) A word frequently used also by Josephus
to describe the sect of the Pharisees, to which he belonged.
B. J. i. 5; ii. 18. Ant. xvii. 2.
6. πατέρας ἡμῶν ἡμῶν is not in Eiz., but it is in A, B, C, E,
and adds force to the argument. St. Paul, as a Christian Apostle,
is studious to present himself in Agrippa’s sight as a true
peg a legitimate heir of the promises to Abraham and the
‘athers.
7. τὸ δωδεκάφυλον ἡμῶν] See James i. 1. St. Paul appeals
from the Jews at Jerusalem to the Jewish nation throughout the
world. Agrippa himself was a Proselyte.
— ἐγκαλοῦμαι, βασιλεῦ, ὑπὸ ᾿Ιουδαίων] Elz. has ὑπὸ τῶν °L,
but τῶν is not in A, B, C, E, G, H; and the sense is stronger
without it. ‘1, who am a Jew indeed (see e. 6), and am con-
tending for the hope of Israel, am accused by Jews.’ Some MSS.
place βασιλεῦ after ᾿Ιουδαίων. But Ἰουδαίων stands with peculiar
force at the end of the sentence. And so it is placed in A, G, H,
and other MSS, Cp. the position of Ἰουδαῖοι in v. 4, and Φαρι-
σαῖος, v. 5; κρινόμενος, v. 6; ψῆφον, v. 10; Ἱεροσολύμοις, v. 11;
βλασφημεῖν, v.11. In all these the κέντρον or aculeus of the
sentence is at the end,—to leave a deeper impression in the
mind. Cp. in St. Stephen’s speech, Βαβυλῶνος, vii. 43.
8. ef] Not for ὅτι, nor for ‘ whether,’ but ‘if.’ 1. God, Who
is Omnipotent, raises the dead, will you be incredulous? No;
rather, we ought to receive such evidence of His power and love
to us with thankfulness and joy.
Cp. the similar use of εἰ in Clem. Rom. 26, θαυμαστὸν
(oes εἰ ὁ δημιουργὸς ἁπάντων ἀνάστασιν ποιήσεται
Grinfield.
— ἐγείρει) The present tense indicates a permanent attri-
bute, and act, of God. (Hackett.)
10, πολλοὺς τῶν ἁγίων] Acts ix. 1, Σαῦλος ἐμπνέων φόνου.
The death of St. Stephen is the only martyrdom described in the
Acts, but doubtless there were many others, of which it is a speci-
men. See Heb. x. 32—34. The words Heb. xii. 4, ‘‘ Ye have not
yet resisted unto blood,” addressed to the private Christians of
Palestine, does not preclude the supposition that many of their
teachers, and many of the faithful at an earlier time, had suffered
martyrdom for Christ. See Stuart on Hebrews, i. p. 72, § 10.
— τὴν---ἐξουσίαν)͵ The requisite authority and commission,
which made them responsible for my conduct, which is also thus
proved to be of public notoriety, and cannot be questioned.
xarhveyxa ψῆφον) It would seem that Saul himself had
been a member of the Sanhedrim, and took part in its Judicial
proceedings, by hearing causes and voting upon them. ‘ Presby-
teratils dignitatem (of a Jewish Elder) ἃ Gamaliele jisse
Paulum, antequam Christo nomen dederat, non videtur dubitan-
dum.” Selden, de Synedr. ii. 7.7. Vitringa, de S . iii. 7,
p. 707. Biscoe, p. 269. Though called a νεανίας (vii. 58) he
waa probably at least thirty years of age. Wieseler, p. 155,
quoted by Cook, p. 91.
11. κατὰ πάσας τὰς ovvayeryds] Α fulfilment of Christ’s pro-
ACTS XXVI. 12—23.
117
αὐτοὺς ἠνάγκαζον βλασφημεῖν". περισσῶς τε ἐμμαινόμενος αὐτοῖς ἐδίωκον
ἕως καὶ εἰς τὰς ἔξω πόλεις. 13"
ἐξουσίας καὶ ἐπιτροπῆς παρὰ τῶν ἀρχιερέων,
Ἔν οἷς καὶ πορευόμενος εἰς τὴν Δαμασκὸν μετ᾽
ech. 9. 2.
& 22. 6.
13 f ¢
ἡμέρας μέσης κατὰ τὴν ὁδὸν feb. 9.3.
εἶδον, βασιλεῦ, οὐρανόθεν ὑπὲρ τὴν λαμπρότητα τοῦ ἡλίου, περιλάμψαν με
φῶς καὶ τοὺς σὺν ἐμοὶ πορευομένους. | Πάντων τε καταπεσόντων ἡμῶν εἰς
τὴν γῆν, ἤκουσα φωνὴν λαλοῦσαν πρός με καὶ λέγουσαν τῇ .Ἑβραΐδι διαλέκτῳ,
Σαοὺλ, Σαοὺλ, τί μὲ διώκεις ; σκληρόν σοι πρὸς κέντρα λακτίζειν.
15? Ἐγὼ
δὲ εἶπον, Τίς εἶ, κύριε; ὁ δὲ Κύριος εἶπεν, ᾿Εγώ εἰμι ᾿Ιησοῦς, ὃν σὺ διώκεις.
16 8° ANAG ἀνάστηθι, καὶ στῆθι ἐπὶ τοὺς πόδας σου" εἰς τοῦτο γὰρ ὥφθην σοι,
gch. 9. 15, 17.
προχειρίσασθαί σε ὑπηρέτην καὶ μάρτυρα, dv τε εἶδες dv τε ὀφθήσομαί σοι,
17 ἐξαιρούμενός σε ἐκ τοῦ λαοῦ καὶ τῶν ἐθνῶν, εἰς obs ἐγὼ ἀποστέλλω σὲ,
18.» ἀνοῖξαι ὀφθαλμοὺς αὐτῶν, τοῦ ἐπιστρέψαι ἀπὸ σκότους εἰς φῶς καὶ τῆς bls 3-5.
ἐξουσίας τοῦ Σατανᾶ ἐπὶ τὸν Θεὸν, τοῦ λαβεῖν αὐτοὺς ἄφεσιν ἁμαρτιῶν καὶ £5},
ΟἹ. 1, 13.
κλῆρον ἐν τοῖς ἡγιασμένοις, πίστει τῇ εἰς ἐμέ. 19 'Ὅθεν, βασιλεῦ ᾿Αγρίππα, τι τς,
οὐκ ἐγενόμην ἀπειθὴς τῇ οὐρανίῳ ὀπτασίᾳ “Ὁ " ἀλλὰ τοῖς ἐν Δαμασκῷ πρῶτον
xe a > tal id A co Lal 3 ao Ν a ¥
καὶ Ἱεροσολύμοις, εἰς πᾶσάν τε THY χώραν τῆς ᾿Ιουδαίας καὶ τοῖς ἔθνεσιν,
ch. 20. 32.
i Isa. 50. 5.
k ch. 9. 20, 28.
& 13. 14.
ἃ 22. 17, 21.
ἀπήγγελλον μετανοεῖν, καὶ ἐπιστρέφειν ἐπὶ τὸν Θεὸν, ἄξια τῆς μετανοίας ἔργα Mats ®
, 2119 , ε» vd a , a e a
πράσσοντας. Ἕνεκα τούτων με οἱ ᾿Ιουδαῖοι συλλαβόμενοι ἐν τῷ ἱερῷ ich. 3". 0.
9 a td 2 9 ld 4 Q lal 9." A A »
ἐπειρῶντο διαχειρίσασθαι. ἙἘπικουρίας οὖν τυχὼν m 1 Ῥεῖ. 1. 11.
pavr: χειρίσασ ρίας τυχὼν τῆς ἀπὸ τοῦ Θεοῦ, ἄχρι m1 Pe
‘er. 18.
1 Cor. 15. 20.
τῆς ἡμέρας ταύτης ἕστηκα, μαρτυρόμενος μικρῷ τε καὶ μεγάλῳ, οὐδὲν ἐκτὸς 1 Cor. is.
Rev. I. 5.
λέγων ὧν τε ot προφῆται ἐλάλησαν μελλόντων γίνεσθαι καὶ Μωῦσῆς, 33" εἰ Per.) 5,
phecy, Mark xiii. 9. St. Paul himself was often afterwards
scourged in the Synagogue, 2 Cor. xi. 24. On the practice of
scourging in the synagogues, see Selden, de Syned. ii. 10. Biscoe,
p. 270, who examines the question why Paul was scourged in the
Synagogue, but not ‘put out of the Synagogue,’ John ix. 22;
xii. 42
12. ἐν ols] A phrase used by St. Paul, xxiv. 18.
— éxitporijs] commission, —a proof of his former dignity, and of
what he sacrificed for Christ. On the history, see Acts ix. 3; xxii. 6.
18. φῶ:] 1 such was the splendour of His appearance then,
and such its effects,—what will they be when He comes h
ia His glorious Majesty to judge the quick and dead ?
14. ‘Efpatds Siardery] St. Paul, therefore, was not now
speaking in Hebrew, but probably in Greek. This appears also
from a comparison of this passage with xxii. 7, where he was
speaking in Hebrew, xxi. 40,
— rl μὲ διώκεις 7) Not τί διώκεις μὲ ; but τί μὲ δ.; μὲ is em-
phatic. Me,—the Lord of all: Me, thy Saviour and King; Me,
the Head of the Church, Who am persecuted by those who perse-
cute her.
— σκληρόν σοι πρὸς κέντρα λακτίζει») A proverb taken from
the act of an ox kicking against the goad which wounds him the
more he kicks. (Vorst, de Adag. N. T. p. 821.) ‘ Durum est
tibi adversus stimulum calces mittere,”’ says Aug. Serm. 169,
“ possem enim te dimittere; tu vexareris punitionibus Meis, non
calcibus tuis, sed non te dimitto. Ssevis, et mise-
reor; Quid Me persequeris? Non enim timeo te, ne iterum Me
; sed volo agnoscas Me, ne occidas non Me sed te.”
It is not (as some have supposed) divine grace, but the re-
sistless power and punitive justice of Christ, which are here com-
pared to the κέντρον. By the act of ing others, Paul is
resisting Him Who is irresistible, and provoking Him Who is the
Judge of εἰ],---ἄλλους διώκων αὐτὸς ἐκδιώκεται. He is impinging
on the “ lapis offensionis’’ which will grind him to powder. Luke
xx. 18.
Even when in heaven, our Blessed Lord did not disdain to
use 8 proverb familiar to the Heathen world. Cp. Pindar, Pyth.
ii. 178, φέρειν δ' ἐλαφρῶς, Ἐπαυχένιον λαβόντα Ἐνγόν γ᾽ ἀρήγει.
Ποτὶ κέντρον δέ τοι λακτίζεμεν τελέθει ὀλίσθηρος οἶμος.
4eechyl. Prom. 323, οὔκουν ἔμοιγε χρώμενος διδασκάλῳ Πρὸς
κέντρα κῶλον ἐκτενεῖς, where the Scholiast says, πρὸς
κέντρα κῶλον ἐκτείνει ὁ βοῦς, λακτίζει δὲ κεντούμενος ὑπὸ
κέντρου, ὥστε λακτίζει πρὸς κέντρον καὶ τὸ κῶλον αἱμάσσει. Ὁ
γὰρ πρὸς κέντρα λακτίζων τοὺς ἰδίους πόδας αἱμάσσει. Φησὶν
οὖν" ἐάν μοι μὴ πεισθῇς, βλάψειν σεαντόν"--- ἔστι δὲ παροιμία.
Agamemn. 1633, πρὸς κέντρα μὴ tke, μὴ πήσα: μογῇς-. Eu-
rip. Bacch. 791, θυμούμενος gods κέντρα λακτέζοιμι, θνητὸς ὃν
θεῷ. Terent. Phorm. i. 2, ᾿ “ Venere in mentem mihi isthec:
nam que inscitia ost, Addoop via simlun les ἢ»
On our Lord’s use of Proverbs see Matt. vii. 8; xi. 26,
Luke v. 39.
The is fitly introduced by St. Paul in thie speech
before a heathen Procurator and a mixed audience at Ceesarea,
but was not recited in his address at Jerusalem, xxii. 7. It was
very suitable to be addressed to him who was to be the Apostle of
the Gentiles. The ox is a Scriptaral emblem for the Christian
Minister (Isa. xxxii. 20) drawing the plough over the field which
is to receive the seed of the Word; or as tre:ding out the corn
when grown, in order that it may be ground into bread. It is
used as such by St. Paul himself, 1 Cor. ix. 9. 1 Tim. v. 18
16. dp6hoona:] A prophetic intimation that Saul was to ex-
farther revelations from Jesus; afterwards fulfilled in Arabia
Gal. i. 11.17), at Jerusalem (xxiii. 11), and elsewhere (2 Cor.
xii. 1—7).
1. ἐξαιρούμενος ‘eripiens,’ Valg. ῥνόμενος, Hesych. ; ‘ deli-
vering thee from,’ Authorized English Version,—a rendering
censured by some learned Expositors, e. g. Heinrichs, Kuin., and
Conybeare and Howson, Ὁ. 365, who translate it, ‘1 have chosen
thee.’ But how could Paul be said to be chosen from the ἔθνη ὃ
And ἐξαιρεῖσθαι is the word used for ‘ deliver’ four times in the
Acts, vii. 10. 34; xii. 11; xxiii. 27, which, with the present pas-
sage, are the only places where it is found in this book. Indeed,
ἐξαιρεῖσθαι is never used for ‘ choose’ in the N. T. :
It may be observed here, in justice to the Authorized Ver-
ston, that it has not unfrequently been condemned for renderings
preferable to those which it has been proposed to substitute for
them. See xxi. 16; xxvi. 22; xxvii. 12.
— ἀποστέλλω σέ] σὲ emphatic; i.e. thou, now a Persecutor,
art to be My Apostle to them. See on Rom. i. 1.
19. οὐκ ἐγενόμην ἀπειθής: Even, therefore, in this extraordi-
nary case of St. Paul, divine Grace was not irresistible. (Bengel.)
He might have been disobedient, if he had not taken care to live
with a pure conscience. Acts xxii. 1.
22. ἀπό) So A, B, E.—Elz. παρά. ἀπὸ is more expressive ;
the ἐπικουρία proceeding from, as well as given by, God.
— μαρτυρόμενο] So A, B, G, H; ‘testificans’ (Vulg.);
‘ witnessing’ (Auth. Vers.),—e rendering censured by Meyer and
De Wette, who read μαρτυρούμενος, and translate it, ‘ witnessed
to by small and great.’ Cp. above on v. 17.
23. ef] for ὅτι. Theophy!. p. 308, and so Chrys. But it may
retain its proper sense, whether, and so it marks the modesty of
St. Paul. It does not depend on ἐλάλησαν, but on A¢yer,—and
the sense is, ‘I debated the question whether (as I affirm), the
Christ was to be capable of suffering, and whether He was to be
first,’ ἄς. See xvii. 11, ἀνακρίνοντες εἰ ἔχοι ταῦτα οὕτως. xxv.
20, ἔλεγον εἰ βούλοιτο. ‘I did not shrink from these inquiries,
but argued them with the Jews.’
118
ACTS XXVI. 24—29.
παθητὸς ὁ Χριστὸς, εἰ πρῶτος ἐξ ἀναστάσεως νεκρῶν φῶς μέλλει καταγγέλλειν
nl Cor. 1. 23.
ἃ 2. 14.
John 10. 20.
τῷ λαῷ καὶ τοῖς ἔθνεσι ; 33'. " Ταῦτα δὲ αὐτοῦ ἀπολογουμώνον, ὁ Φῆστος μεγάλῃ
τῇ φωνῇ ἔφη, Maivy, Παῦλε' τὰ πολλά σε γράμματα eis μανίαν περιτρέτπει.
35 Ὁ δὲ Παῦλος, Οὐ μαίνομαι, φησὶ, κράτιστε Φῆστε, ἀλλ᾽ ἀληθείας καὶ σωφρο-
o John 18. 20.
σύνης ῥήματα ἀποφθέγγομαι. 35. ᾿Επίσταται yap περὶ τούτων ὁ βασιλεὺς, πρὸς
ὃν καὶ παῤῥησιαζόμενος λαλῶ' λανθάνειν γὰρ αὐτόν τι τούτων οὐ πείθομαι
οὐδέν' οὐ γάρ ἐστιν ἐν γωνίᾳ πεπραγμένον τοῦτο. ™ Πιστεύεις, βασιλεῦ
3 , : a 4 18 ν , Bs Oo δὲ 3 , SY x
᾿Αγρίππα, τοῖς προφήταις ; οἶδα ὅτι πιστεύεις. € Αγρίππας πρὸς τὸν
Παῦλον, ᾽ν ὀλίγῳ μὲ πείθεις Χριστιανὸν γενέσθαι: 3. Ὃ δὲ Παῦλος εἶπεν,
ΡῚ Cor. 7. 7.
aA a fol ®
P Εὐξαίμην ἂν τῷ Θεῷ καὶ ἐν ὀλίγῳ καὶ ἐν πολλῷ, οὐ μόνον σὲ ἀλλὰ Kal πάντας
γῳ
— παθητός} passibilis. So Ignat. Eph. 7, πρῶτον παθητὺς.
καὶ τότε ἀπαθής. Cp. Phil. 9, παθητὸν χριστὸν αἱ γραφαὶ
κηρύσσουσιν. Polycarp. 8, τὸν ἀπαθῆ, τὸν δ ἡμᾶς παθητόν.
Justin M. c. Tryph. 86, παθητὸς Χριστὸς προεφητεύθη μέλλειν
εἶναι. That the one and the same Messiah should not only reign
but suffer, be made perfect through suffering, and so enter into
His glory, was ἃ doctrine which even the disciples had yet to
learn at the close of Christ’s ministry. (Luke xxiv. 26. 46.) But
they did learn it under the influence of the Holy Ghost (Acts iii.
18; xvii. 3) afterwards, when τὰ παθήματα τοῦ Χριστοῦ were
often in their mouths. 2 Cor. i. 5—7. Phil. iii. 10. Heb. ii. 9, 10.
1 Pet. i. 11; iv. 13; v. 1. See Bp. Pearson on the Creed, Art.
hap 344—360; see also Art. ii. p. 164.
μεγάλῃ τῇ φωνῇ} with his voice raised. See xiv. 10.
1 Cor. xi. 5. Winer, § 18, p. 98.
— μαίνῃ, Παῦλε] ‘we fools accounted his life madness ;’ see
Wind. v. 4,—a lesson bappil chosen by the Church for St, Paul’s
dsy. Cp. 2 Cor. v. 13, € ἐξέστημεν, Θεῷ.
--- τὰ πολλά σε γράμματα] ‘thy much learning.’ John vii. 15.
25. οὗ μαίνομαι] ‘1 am not mad now; I am now sober.’ He
had charged himself with exceeding madness in his former career
as a Persecutor, v. 1].
26. τοῦτο] The last word in the sentence, and emphatic. See
above, υ. 17. In a corner was not done this; i.e. this my Con-
version; it was in the public road at mid-day; not so, the two
conspiracies of the Jews to take away my life (xxiii. 16; xxv. 3).
were done in a corner.
. ἐν ὀλίγῳ μὲ πείθεις Χριστιανὸν γενέσθαι] The meaning of
these words, and of St. Paul’s reply, which must be considered
with them, appears to be as follows :
St. Paul had been relating to Agrippa the history of his own
sudden conversion from a strict Pharisee (vp. 5) and bitter Perse-
cutor of ὑπ Church (νυ. 9), to a Christian Confessor and Apostle
vv. 16—20).
¢ Festus bad interrupted him by the exclamation, “ thou art
mad.’ Paul, having denied that assertion, and having asserted
his own sanity, turns himself to Agrippa, and appeals to his
knowledge of what had been said. He then makes a personal
application to him as a Jew, and appeals to his faith in the
Hebrew Scriptures of Moses and the Prophets. And on the
ground of that faith (see vy. 22—27) he urges him to take the
next step as 8 logical consequence of that faith, and to confess
Christ, and declare himself a Christian.
Agrippa feels the force of the appeal; he does not deny the
truth of St. Paul’s premises, nor does he say that the duty of
confessing Christ is not their reasonable conclusion; but he en-
deavours to parry the blow, and to evade its force. He tries to
St. Paul’s appeal by a personal reference to his case. Thou
hast described thine own conversion to Christianity. 10 was very
rapid and sudden ; it was effected ἐν ὀλίγῳ, in a short time,—in a
moment,—as it were with a word and a blow. It may be right
that J also should embrace Christianity; but such a great and
important change requires much time and thought, especially for
one like myself in high estate and royal dignity,—one who is
a Jewish king and has the charge of the Temple. What a
change would that be to me /—to me, the head of the royal
house of the Herods, to become a Christian! ‘You are hurrying
me on too fast. You are attempting to do in a short time, and
with little effort, what requires a long time and great conaidera-
tion. You are endeavouring to do with me what you say was
done with you. Hence the words are not πείθεις με, but μὲ
πείθεις. "Ev ὀλίγῳ μὲ πείθεις Χριστιανὸν γενέσθαι, ‘You are
attempting in a short time and with a few words to persuade me
to imitate thee, and to become a Christian at once.’
As Gcumenius (p. 177) well explains it, δ ὀλίγων ῥημά-
των, ἐν βραχέσι λόγοις, ἐν ὀλίγῃ διδασκαλίᾳ, χωρὶς πολλοῦ πόνον
καὶ συνεχοῦς διαλέξεως. And so Cassiodor. “sub celeritate vis
me facere Christianum.'
And probably Agrippa uttered the word Christian with an
ion of scorn. This interpretation is supported by the
emphatic position of the pronoun μὲ, me; i.e. you would con-
vert me as you were yourself converted, ἐν ὀλίγῳ. And it is also
confirmed by the reading of A, πείθῃ--- ποιῆσαι, i.e. you per-
suade yourself that you can make me a Christian ἐν dAlyq,—as
you were made. The latter reading, ποιῆσαι, is also in B, and
has been received by Lachm. and 7¥sch., not by Born. and Aff.
Farther, it is illustrated by the other passage, where ἐν
ὀλίγῳ occurs in the New Testament, viz. Eph. iii. 3, rpo¢ypaya
ἐν ὀλίγῳ, ‘in a short compass ;’ which is similar to St. Peter’s
δ ὀλίγων ἔγραψα, 1 Pet. v. 12; and there is 8 similar ellipsis of
χρόνον after ὀλίγον in Rev. xvii. 10, ὀλίγον αὐτὸν δεῖ μεῖναι.
This exposition is δἷβὸ corroborated by St. Paul’s reply,
which may be thus paraphrased :
“You speak of my reliance on my powers of persuasion to
bring you to what I myself am. You think that 1 am hoping and
endeavouring to pany σόα on into a profession of Christianity by
my oratory. No; I rely not on haman eloquence, but on divine
grace. That it was which converted me. And in your case also,
I do not rely on ion, but on prayer,—not on the argu-
ments of Paul, but on supplications to God. Perbaps St. Paul
thought of St. Stephen’s prayer (vii. 60) for himself. Perhaps
Stephen’s words were so ordered by the Holy Spirit as to give to
that prayer a part in the work of his own conversion. Perswade
I may not, in a short time and with little effort, but pray I well
may to God, not only now, in a brief address, and with little
labour, bat in a long time, and with great earnestness and in-
tensity, that not only λοι (σὲ is emphatic as the preceding μέ) ;
but all who hear me this day may become such as 7 am this day,
δε Be Peal call disposes of Agrippa’s di ell
hus St. Paul y di ippa’s di ing allu-
sion to the case of his sudden conversion, as if that been un-
duly ἐν ὀλίγῳ, hasty aired peg eae He disclaims the notion
which Agrippa had ascribed to him, of attempting to carry him
away by the force of his powers of persuasion; he vindicates for
divine grace its proper place in all works of genuine Conversion,
and therefore in his own; and he extends the range of his appeal
from Agrippa to all who heard him; and he instructs all Chris-
tian advocates to endesvour to win souls to Christ by fervent and
unwearied prayer.
— Χριστιανόν)] A more courteous term than the Ναζωραῖος
of Tertullus, xxiv. 5: but probably used here ironically. The
first time that we heer the word ‘ Christian’ actually employed in
a speech, is here in the mouth of an Idumean Prince, a proof
that it was commonly known as a name of the believers, although
it only occurs three times in the New Testament. Acts xi. 26
here, and 1 Pet. iv. 16.
Herod Agrippa IJ., who had received from Rome the privi-
lege of superintending the Temple at Jerusalem, and of nomi-
nating the High Priests (Joseph. xx. 1. 8), is here presented as
an example of knowledge, without moral courage to act upon it.
This is also the clue which unravels the mysterious inconsistencies
in the character and writings of Agrippa’s friend, the Jewish his-
torian Josephus, on which subject the Editor may, perhaps, be
permitted to refer to what has been said more fully in another
lace, as illustrating the case of Agrippa also. (Setmon “On the
Life and Character of ow
Agrippa lived to see the destruction of that Temple and
Ritual of which he had the charge; he saw them dissolved and
ruined by that secular Power, to which, from motives of policy
and worldly expediency, he had attached himself.
What might have been the destiny of Herod and Jerusalem
if he had the of St. Paul!
29. εὐξαίμην ἂν τῷ Θεῷ] See the note on v. 28. The words καὶ
ἐν ὀλίγῳ are not to be joined to what follows (a forced con-
nexion), but to what precedes: “ Persuade 1 may not be able
now, but pray I well might now and ever.”
ACTS XXVI. 30—32.
XXVII. 1—5. 119
τοὺς ἀκούοντάς μον σήμερον γενέσθαι τοιούτους ὁποῖος κἀγώ εἶμι, παρεκτὸς
ἴω lal ,
τῶν δεσμῶν τούτων.
0 ᾿Δνέστη τε ὁ βασιλεὺς, καὶ ὁ ἡγεμὼν, ἦ τε Βερνίκη, καὶ οἱ συγκαθήμενοι
αὐτοῖς, 81: “ καὶ ἀναχωρήσαντες ἐλάλουν πρὸς ἀλλήλους λέγοντες, Ὅτι οὐδὲν ς
ch. 23. 9.
& 35. 25.
θανάτου ἄξιον ἢ δεσμῶν πράσσει ὁ ἄνθρωπος οὗτος. ὅ2᾿Αγρίππας δὲ τῷ
Φήστῳ ἔφη, ᾿Απολελύσθαι ἠδύνατο ὁ ἄνθρωπος οὗτος, εἰ μὴ ἐπεκέκλητο
Καίσαρα.
XXVIII. "Ὡς δὲ ἐκρίθη τοῦ ἀποπλεῖν ἡμᾶς εἰς τὴν ᾿Ιταλίαν, παρεδίδουν ach. 26. 12, 25.
τόν τε Παῦλον καί τινας ἑτέρους
δεσμώτας ἑκατοντάρχῃ, ὀνόματι ᾿Ιουλίῳ,
σπείρης Σεβαστῆς. “"᾽Ἐπιβάντες δὲ πλοίῳ ᾿Αδραμυττηνῷ, μέλλοντι πλεῖν ν.2 Cor. 11.35.
τοὺς κατὰ τὴν ᾿Ασίαν Τόσον, ἀνήχθημεν, ὄντος σὺν ἡμῖν ᾿Αριστάρχον Μακε- © %.* |
, ΄ cme ταῦ 4 i Ova ύ h. 24, 28.
δόνος Θεσσαλονικέως. Τῇ τε ἑτέρᾳ κατήχθημεν εἰς Σιδῶνα φιλανθρώπως «ες 24. 35
te ὃ ᾿Ιούλιος τῷ Παύλῳ χρησάμενος, ἐπέτρεψε πρὸς τοὺς φίλους πορευθῶτα
3 a 4 9 ἕως > ia ε ao AY » ὃ Dy Ν
ἐπιμελείας τυχεῖν. 4 Κἀκεῖθεν ἀναχθῶντες ὑπεπλεύσαμεν τὴν Κύπρον, διὰ τὸ
τοὺς ἀνέμους εἶναι ἐναντίους" ὃ
For πολλῷ, which is found in the majority of MSS. and in
Chrys. and other Fathers, A, B, and four Cursives, have μεγάλφ,
which has been received by Lack., Tisch., Born., and Alf. It
may perbaps be the true reading; but A, B, are not always
trustworthy guides (see Bornemann on xxiii. 16; xxv. 1); and
here, Ὁ. 28, they have ποιῆσαι, and A has πείθη, which readings
seem to proceed from a criticism that did not scruple to modify
the text. Besides, St. Luke uses μεγάλῳ as 0) to μικρῷ,
Ὁ. 22, and viii. 10. μεγάλη has been substi for πολλὴ by
some MSS, in viii. 8.
The words sre well expldined by Gicumenius, ἐν ὀλίγῳ καὶ
ἐν πολλῷ, ἀντὶ τοῦ ἐν ὀλίγῳ λόγων ἀγῶνι, εἰ δέοι καὶ ἐν πλείονι,
εὐξαίμην σε Χριστιανὸν ἂν γενέσθαι" διὰ πάντων πρόθυμός εἰμι
a ποιεῖν ἐπὶ τῇ σῇ σωτηρίᾳ, οὐ τῇ σῇ μόνον, ἀλλὰ καὶ τῶν
συνόντων.
80. ἀνέστη] And so the opportunity was lost. Its sudden
loss seems to be marked by the rapid transition in the words
of the Historian.
— ἥ τε Βερνίκη)] Bernice and Drusilla, daughters of King
Agrippa I., and sisters of Agrippa II. (see above on xxv. εἰν
jealous of one another, and of profligate lives (Joseph. xx. 6. 1),
are associated with two Roman Procurators in succession; Dru-
sills with Felix, her reputed husband; Bernice with Festus,
through Agrippa her brother, in the public hearing of St. Paul
at Cresarea, where he was imprisoned through the envy of the
Rulers of Jerusalem. .
Thus the Gospel of Christ was brought into contact with the
vices of both sexes, and of the Roman and Jewish world. How
difficult was the work of moral purification it had to perform !
But by hallowing Marriage as a “great mystery”? (Eph.
vy. 32), as a “representation of the mystical Union and i
betwixt Himself and His Church,” Christ regenerated the World.
But, if Marriage should be desecrated and degraded from a
Holy Mystery to a secular bargain; if Divorce should be made
easy by Law; then all the evils of the age of Nero will again flow
in upon society; and it may see Bernices and Druasillas sitting
with great pomp in high B of this world, and taking cog-
nizance of the doctrines of St. Paul.
81. οὐδὲν θανάτου ἄξιον---πράσσει] St. Paul’s innocence was de-
clared by all who took cognizance of his cause. And consequently
the Jews were condemned by them. As Chrys. says, κατέγνω
αὐτῶν Λυσίας, κατέγνω (ΦῆστοΞς), κατέγνω (Φῆλιξ), κατέγνω
᾿Αγρίππας, and last of all, κατέγνω @eds,—and ulti ly de-
stroyed their Temple and their City for their hostility to the
Gospel.
Cu. XXVII. 1. érdpovs] prisoners of a different class, not
ἄλλους. (Meyer.)
— Ἰουλίῳ --- %eBacrijs] Julius, of the Augustan cohort.
Every incident, however minute, which is recorded by the Holy
Spirit in this narrative of that great event, the conveyance of the
Gospel to Rome, the capital gf the world, by the ministry of the
Apostle of the Gentiles, is noticeable, and seems to have been
ordered by Divine Providency, go 88 to show that all things will
be made subservient to the rogre®® and triumph of Christianity.
St. Paul goes from ce ; and it is mentioned by St.
Luke that he was cond ὀνατός Roman Centurion, recaling to
τό τε πέλαγος τὸ κατὰ THY Κιλικίαν καὶ Παμ-
the mind by his name, and that of his cohort, those of the first
two Emperors, Julius and Augustus.
It is also probable that the cohort here mentioned belonged
to the body-guard of the Emperor. See Tacit. Ann. xiv. 15,
“cohors Augustanorum.”’ Sueton. Ner. 25. Dion Cass. lxiii. 8.
Wiereler, P. 391. It is not said that the Cohort itself was at
Cwsarea; but the Centurion Julius, of that Cohort, was.
If this is 20, it is observable, that an Officer, whose duty it
was to protect the person of the Master of the Roman World, is
here employed by God to save the life of St. Paul (v. 43).
And surely it is not without some prophetic and spiritual
meaning that St. Paul was empowered, through his influence with
Julius, the Centurion of the Augustan cohort, to save the lives
of his fellow-prisoners in the ship (v. 43).
See further below, on v.
2. ᾿Αδραμυττηνῷ)] of Adramyttium, on the coast of Mysia.
Steph. Byz. de Urb. p. 22.
— μέλλοντι] So A, B, and many Cursives and Versions.—
Elz. μέλλοντες.
— rAeiy] A, B add εἰς, which has been received by Lachm.
and 7¥ech., not by Bornemann, Bloomf., or Alf. And it is not
probable that if els had been in the original text, it would have
been here ejected; whereas, it was not unlikely to have been
introduced by Copyists, not familiar with the more recondite
hrase, πλεῖν τόπους, on which compare Hanno, Peripl. ap.
etstein, πλεῖν τοὺς παραθαλασσίους τόπους, and Porson, i. 35,
τὴν ᾿Αττικὴν ἐν ἀριστερᾷ πλέουσιν (Bornemann), and the remarks
of Winer, Gr. Gr. § 32, p. 200, who refers to Poppo, Thuc.
vi. 36. The sense is, The ship was about to sail by the places
along the coast of Asia.—zxAciv εἰς would signify that it was
sailing ¢o them with an intention of touching a¢ them, which
does not appear to have been the case.
It would seem that the original intention was, that St. Paul
and the other prisoners should take their passage to Adramyttium,
and thence proceed by the overland route toward Italy; as St.
Polycarp afterwards did. Cp. Lewin, p. 713.
— ᾿Αριστάρχου] See xix. 29; xx. 4. Col. iv. 10. Philem.
24. St. Luke mentions the name of Aristarchus—but not his
own.
4. ὑπεπλεύσαμεν) under the lee of. Their course must have
been along the north coast of Cyprus (not the South), because
they sailed through the πέλαγος (not θάλασσα. Cp. Matt. xviii.
6), or deep water (πλάτος θαλάσσης. Hesych.), off the shore
of Cilicia and Pamphylia. See Smith, pp. 63— 67.
The mention of Mr. Smith’s work (‘On the Voyage and
Shipwreck of St. Paul,”’ with Dissertations, by James Smith, Esq.,
of Jordan-hill, F.R.S., 2nd ed. Lond. 1856) suggests an expres-
sion of thankfulness for the happy combination of Geographical,
Archseological, and Naval knowledge, in that illustration of this
narrative, and for the example there displayed of the application
of science and experience to the exposition of the divine Word.
‘We may also refer here to Mr. Howson’s Chapter on the
Voyage and Shipwreck of St. Paul, one of the most interesting
portions of that attractive work ; ch. xxiii. of the two Volumes by
Messrs. Conybeare and Howson, on St. Paul’s Life and Epistles.
The narrative of this Chapter is also well illustrated in
Mr. Lewin’s Life and Epistles of St. Paul, pp. 713—742.
120
ACTS XXVII. 6—13.
φυλίαν διαπλεύσαντες, κατήλθομεν eis Μύρα τῆς Λυκίας. ὅ Κἀκεῖ εὑρὼν ὁ
ἑκατόνταρχος πλοῖον ᾿Αλεξανδρῖνον πλέον εἰς τὴν ᾿Ιταλίαν, ἐνεβίβασεν ἡμᾶς
εἰς αὐτό. 7’Ev ἱκαναῖς δὲ ἡμέραις βραδυπλοοῦντες, καὶ μόλις γενόμενοι κατὰ
τὴν Κνίδον, μὴ προσεῶντος ἡμᾶς τοῦ ἀνέμον, ὑπεπλεύσαμεν τὴν Κρήτην κατὰ
Σαλμώνην' ὃ μόλις τε παραλεγόμενοι αὐτὴν ἤλθομεν εἰς τόπον τινὰ καλούμενον
Καλοὺς Λιμένας, ᾧ ἐγγὺς ἦν πόλις Λασαία. 9 ἹΙκανοῦ δὲ χρόνου διαγενομένου,
καὶ ὄντος ἤδη ἐπισφαλοῦς τοῦ πλοὺὸς, διὰ τὸ καὶ τὴν νηστείαν ἤδη παρελη-
λυθέναι, παρήνει ὁ Παῦλος 19 λέγων αὐτοῖς, “Avdpes, θεωρῶ ὅτι μετὰ ὕβρεως
καὶ πολλῆς ζημίας, οὐ μόνον τοῦ φορτίον καὶ τοῦ πλοίου, ἀλλὰ καὶ τῶν ψυχῶν
ε x
ἡμῶν, μέλλειν ἔσεσθαι τὸν πλοῦν.
Ἡ Ὃ δὲ ἑκατόνταρχος τῷ κυβερνήτῃ καὶ
τῷ ναυκλήρῳ ἐπείθετο μᾶλλον, ἣ τοῖς ὑπὸ Παύλου λεγομένοις. | ᾿Ανευθέτου
δὲ τοῦ λιμένος ὑπάρχοντος πρὸς παραχειμασίαν, οἱ πλείους ἔθεντο βουλὴν
ἀναχθῆναι κἀκεῖθεν, εἴπως δύναιντο καταντήσαντες εἰς Φοίνικα παραχειμάσαι,
ἃ ver. 7.
λιμένα τῆς Κρήτης " βλέποντα κατὰ Λίβα καὶ κατὰ Χῶρον. 18 Ὑποπνεύσαντος
δ. Μύρα] neuter plural. Μύρα, πόλις Λυκίας, λέγεται καὶ |
θηλυκὸν καὶ οὐδέτερον. (Steph. Byz.) Its remains are described
by Hoveson, ii. p. 387.
6. πλοῖον ᾿Αλεξανδρῖνον)] A merchantman, probably a “ navis
framentaria,’’ or corn-ship, from Alexandria, the capital of Egypt,
the granary of Italy. (Cp. Sueton. Galb. 10. Tacit. Hist. iv. 52.
Varro, R. R. ii. proem. Lucan vi. 105.)
How came the Alexandrine ship, sailing to Italy, to be at
Myra in Lycia?
The wind was westerly (v. 4), and the ships of the ancients
were not fitted for working to wind sand under the circum-
stances of the case, the Alexandrine ship would stand to north
till it came to the land of Asia Minor, which is very favourable
for navigation by such vessels, the coast being bold and safe, and
abounding in harbours. The Alexandrine ship was carried to
Myra by the same westerly winds that forced the Adramyttian
vessel to the east of Cyprus. (Smith, p. 71.)
τς oe the opposite term to εὐθυδρομοῦντες (xvi.
3; xxi. 1).
— μόλις] with difficulty (see vv. 8. 16. 1 Pet. iv. 18) having
arrived over against Cnidus.
— μὴ xpocedvros] The words μὴ προσεῶντος are not to be
joined to what precedes, but to what follows. Since the wind did
not allow us to advance, we sailed under the lee of Crete (i.e.
along the east coast of it), towards Salmone, which is s.w. by s.
from Cnidus. The wind was therefore North-west; a wind
which prevails in the Eastern part of the Archipelago in the
summer months. (Purdy’s Sailing Directions for the Mediter-
ranean, p. 197. Smith, p.74.) It is the same wind as the Etesiae
of the ancients. (Plin. ii. 4.)
— Xarucrvnvy] ‘‘Creta longissima est, ad orientem habens
a promontorium adversum Rhodo.” (Plin. N. H.
iv. 20.
8. παραλεγόμενοι] coasting it along the southern shore: they
were not able to coast along the north shore of Crete, on account
of the adverse wind.
— Καλοὺς Λιμένας still preserving its ancient name (Pococke’s
Travels, ii. 250), aa does Lasea, which is about five miles to the
East of it. (Smith, pp. 80. 245. 262.)
About two leagues to the west of Fair Havens is Cape
Matala, where the coast of Crete begins to run northward, at
a central point of the south side of Crete.
6 plural number (Καλοὶ Améves) seems to be due to the
circumstances of its having fwo open roadsteads; one a little to
the east of the other.
9. τοῦ πλοός] the voyage to Italy (see v. 10), on account of
the violent northerly winds which blow in the Agwan at this
season.
On the form πλοῦς, wAods, for the Attic πλοῦς, πλοῦ, see
Lobeck, Phryn. p. 453. It is used in Martyr. Ignat. 3. Cp.
γνοὺς 1 Cor. xiv. 19. (Grinf.)
— τὴν νηστείαν} the day of Atonement 10th of Tisri (Octo-
ber). Lev. xvi. 1—34; xxiii. 26—30. Numb. xxix. 1—11.
Jahn, Archweol. § 357. ᾿
There is a remarkable Rabbinical gloss on Isa. xliii. 16.
“ Who maketh a way in the sea,’’ i.e. from the Feast of Pente-
cost to the Feast of Tabernacles (five days after tho Fast). See
Schoettgen, Ὁ. 482.
By a like figure of speech the Athenians spoke of the weather
for sailing, as beginning after the Dionysia. (Theophrast. Char. 3.)
10. θεωρῶ ὅτι-- μέλλει») On this combination of two con-
structions, see Winer, Gr. Gr. § 44, p. 303, who quotes Xeno- -
phon, Hellen. ii. 2. 2, εἰδὼς ὅτι ἔσεσθαι, and other examples.
See also ibid. § 63, p. 506.
— ὕβρεως violence, buffeting, hard usage; cp. v. 21, κερ-
δῆσαι τὴν ὕβριν ταύτην, and 2 Cor. xii. 10, ἐν ὕβρεσιν, ἐν
ἀνάγκαις, and ὑβριστὴς is used absolutely Rom. i. 30. 1 Tim.
i. 18.
— gopriov] So A, B, G, and many Cursives.— Elz. φόρτου.
φόρτον is the Attic, φορτίον the Hellenic form. Moeris, p. 52.
Bornem.
)
11. κυβερνήτῃ] ‘ gubernatori,’—the pilot.
— ναυκλήρῳ] the ‘ magister navis’—‘ navicularius’ (Gloss.
Lab).). ὃ δεσπότης τοῦ πλοίου (Hesych.). “ Qui hominibus
vel mercibus trajiciendis lucrum querit’’ (Kwin.).
12. ἀνευθέτου] not well placed; not commodiously situated.
Its name shows that it was a good harbour in some seasons,
80 it is described in modern works on navigation (see Smith,
pp. 81, 82), but it was not commodious to winter in. It is, in
fact, an open roadstead; or rather, two open roadsteads, with
good anchorage, and looking to the south.
— Φοίνικα] See next note.
— βλέποντα κατὰ AlBa καὶ κατὰ Χῶρον)] Libs (from Libya),
the Greek name for the Roman icus, and opposite to Aguilo.
Plin. N. H. xviii. 77, who adds that Corus is opposite to Vul-
turnus. Cp. Virgil, Georg. iii. 356, “ Spirantes frigora Cauri ;”
and v. 278, ‘In Borean Caurumgue.’’
The, words in the text are rendered by Vulg. “ respicientem
ad Africum et ad Corym;” and the Authorized English Version,
“‘ which lieth toward the South-west and North-west.’ This
rendering has been rejected by recent able Interpreters, particu-
larly by Alford, Smith, and Howson, who understand the phrase
to mean, looking towards the points fo which (and not from
which) the South-west and North-west winds blow; i.e. not
turning the face towards, but the back on, those winds; and
ldoking to the South-east and North-east. And on this supposi-
tion they identify Phenice with the harbour now called Lufro,
about forty miles west of Fair Havens, and which is described as
being the best, and indeed the only safe winter harbour in that
part of Crete, and looks to the South-east and North-east. See
Smith, pp. 84—93. Howson, ii. pp. 398—400, and Alford’s
note here. Besides, Phenix is described by Straéo (x. 4) as on
the south of the isthmus, or narrowest part of Crete, and this
corresponds to Lutro; it is called ᾿Αράδενα by Hierocles, Synec-
dem., and Aradena is called Anapolis by Steph. Byzant. ; and
Mr. Pashley (Crete, ii. 257) found two villages, called Aradena
and Anapoilis, at a little distance above Lutro, and he says (ii.
257) “ Port Phoenix at Lutro.”
The question is one of grammatical interpretation ; and it
does not seem consistent with its principles, to render the words
in question in any other way than that in which they have been
translated in the Vulgate and other Versions.
The ions by which the learned writers mentioned
above have endeavoured to confirm their interpretation, do not
appear to be quite relevant to the case before us. No doubt
πλεῖν κατὰ ῥεῦμα is to sail down the stream; and αἱ κατὰ λίβα
προσβολαὶ, quoted from Josephus, are gusts from the South-west.
And so κατ᾽ ἄνεμον φέρεσθαι, and ἐκραγῆναι κατ᾽ εὗρον, might be
used, as in Latin secundum flumina, along the side and in the
direction of the rivers.
ACTS XXVII. 14—17.
121
δὲ νότον δόξαντες τῆς προθέσεως κεκρατηκέναι ἄραντες ἄσσον παρελέγοντο
τὴν Κρήτην.
μενος Εὐρακύλων.
14 Mer οὐ πολὺ δὲ ἔβαλε κατ᾽ αὐτῆς ἄνεμος τυφωνικὸς, ὁ καλού-
15 Σ θέ δὲ aA , Ν LY ὃ , >
υναρπασθέντος δὲ τοῦ πλοίον, καὶ μὴ δυναμένον ἀντ-
οφθαλμεῖν τῷ ἀνέμῳ, ἐπιδόντες ἐφερόμεθα.
16 Νησίον δέ τι ὑποδραμόντες
καλούμενον Κλαύδην, ἰσχύσαμεν μόλις περικρατεῖς γενέσθαι τῆς σκάφης" 17 ἣν
But in these cases the verb connected with κατὰ is one of
motion with; and not of rest, or of direction toward, like βλέπω,
the verb used here.
To describe a harbour as looking with or down the wind, is
not a natural mode of expression. The best illustration of St.
Luke’s phraseology is to be derived from St. Luke himself, viz.,
In Acts ii. 10 we have Λιβύης τῆ: κατὰ Κυρήνην, toward
Cyrene. iii. 13, κατὰ πρόσωπον Πιλάτον, face to face before
Pilate. Cp. xxv. 16; viii. 26, πορεύου κατὰ μεσημβρίαν, go to-
ward the South. So xvi. 7, κατὰ τὴν Μυσίαν, and κατὰ τὴν
Βιθυνίαν. So in the present chapter, v. 2, robs κατὰ τὴν ᾿Ασίαν
τόπους. v. 5, πέλαγος τὸ κατὰ τὴν Κιλικίαν. 0.7, γενόμενοι
κατὰ τὴν Κνίδον. ο. 7, ὑπεπλεύσαμεν κατὰ τὴν Σαλμώνην, --ἰπ
all which cases there is an idea of direction towards, or juxta-
position at. Cp. St. Paul’s expression, Phil. iii. 14, κατὰ
σκοπὸν διώκω. Gal. ii. 11, κατὰ πρόσωπον αὐτῷ ἀντέστην.
Gal. iii. 1, κατ᾽ ὀφθαλμούς.
It has been said, indeed, that Aly and χῶρος here do not
signify fixed points of the compass; but only winds, which some-
times blow, and sometimes do not. But this does not seem a
tenable opinion: St. Luke is describing the Aabitual aspect of
the harbour, its geographical bearings, independently of variable
circumstances, especially of so fortuitous and fickle a condition,
as whether a given wind happened to blow or not.
On the whole, it seems most consistent with critical rules,
not to abandon the ancient interpretation, ‘‘respicientem ad
Africum et ad Corum ;”’ which (not to mention others) is received
by Winer, Gr. Gr., § 49, p. 357, and Professor Felton and Mr.
Hackett, p. 359.
If, therefore, Lutro is Phoenix, the true rendering of the
passage is this,—‘‘ If by any means they might reach Phoenix and
winter in it, being a Cretan harbour which, as approached by
them, entering it from the sea, looks toward the s.w. and N.W.;
and is therefore sheltered from those winds by the land.”
In favour of this interpretation, it may be said, that it is
more natural, in describing the good properties of 8 harbour, as
here, to speak of the winds from which it is sheltered, than of
those to which it is e: 3
Also, that St. Luke suggests this mode of regarding land objects
from the sea, and of interpreting his words accordingly, by the
— in v. 27, ὑπενόουν of ναῦται, προσάγειν τινὰ αὐτοῖς
χώραν.
But, if the expression βλέποντα κατὰ λίβα is to be rendered
Jacing the s.w. (i.e. from the land), then we must look for
Pheniz in some other place than Lutro. And perhaps it may
be better to suspend our decision on this point, till we have more
complete topographical details for forming it.
The identification of Phoenix with Lutro is only of recent
date. The harbour of Lutro has only been lately discovered by
British Navigators. (Smith, p. 89. Howson, p. 398.) Perhaps,
when the southern coast of Crete has been more accurately sur-
veyed, another harbour may be found, which may correspond with
the words of St. Luke, understood in this latter sense.
Besides, in the Charts of Crete (Smith, p. 94. Howson,
p- 399), is s bay a little to the west of Lutro. This bay is marked
Phineka. This is the modern Greek pronunciation of Φοίνικα.
And this bay looks κατὰ λίβα and κατὰ χῶρον.
May not it be the Φοῖνιξ of St. Luke?
The coast has probably been changed by time; and if, as
nted in the Charts, two streams flow into it, what is now
a bay may have been formerly a safe harbour. (See Smith, p. 89.)
Facing, as it does, the s.w. and N.w., it would have pro-
tected the vessel from the Ἑ.Ν.Ε. wind, which soon after arose,
and blew continuously for many days. In this it would
have been εὔθετος πρὸς παραχειμασίαν. Perhaps, also, its near-
ness to the harbour of Lutro, where a ship would be sheltered
from North-westerly and South-westerly winds, was a circum-
stance which, combined with others, le it more “ commodious
to winter in” than Fair Havens.
13. ὑποπνεύσαντος νότου) ‘the south wind having sprung up.’
This was a change; for from Cpidus to Fair Havens they had had
νιν. winds. They hoped thet the south wind would carry them
round Cape Matala to Ph,” - 6, which lay to NN.w. of Fair
Havens. as
Vou. I.—Panr I.
— ἄραντες: sc. dyxtpas—they weighed anchor, and were
coasting more closely than before (so Winer, § 35, p. 217, and
Meyer) slong Crete, ὦσσον = πλησίον, ἐγγύς, Hesyc.; it is used
by Josephus, Ant. i. 20. 1, τοὺς μὲν πρυὔπεμπε τοὺς δὲ λειπο-
μένους ἄσσον ἐκέλευσε ἀκολουθεῖν. Antonin. Lib. fab. 41, βῆναι
εἰς ἄσσον τῷ κυνί. Joseph. Ant. χίχ. 3. 4. Herod. 4. 3, ἰέναι
ἄσσον αὐτῶν, add. vii. 233. Conjungendum autem est ἄσσον
cum παρελέγοντο- ‘Lucian. H. V. 1, p. 657, τῇ ἐπιούσῃ δὲ, ἄραντες
ἐπλέομεν πλησίον τῶν νεφῶν. (Kuin.)
14. ἔβαλε] See on Mark xiv. 72, and below, v. 41 ἐρείσασα,
and ο. 43 ἀποῤῥίψαντας.
— κατ᾽ αὐτῇ] Κρήτης, from the heights of Mount Ida. Cp.
Matt. viii. 32, κατὰ τοῦ xpnuvod.—abrijs cannot refer (as some
have thought) to the ship, which is called πλοῖον. Cp. on v. 41.
— Evpaxtawy] So A and B*, and Vulg. and Cassiodor.,
which have “ Euro-aquilo.” This reading seems also to be con-
firmed by the Sshidic Version, which has Εὐρακήλων, and to
have given rise to Εὐτρακήλων in the Coptic, and Εὐρακύκλων
in the Armenian, and Aguilo in the Ethiopic Version.
ἙΕὐρακύλων has been approved by Grotius, and ably defended
by Bentley (On Free-thinking, pp. 98—100, ed. Camb. 1743),
and by Mr. Smith, p. 98, and in his Dissertation, pp. 154—159,
and it has been received by Lachm. and Bornemann.
Elz. has EbpoxadSav. G, H have Εὑροκλύδων. B** has
Ἑὐρυκλύδων.
St. Luke says that the word in question was the name of a
wind (ἄνεμος, see also 0. 15, τῷ ἀνέμῳ). But. Euro-clydon is
rather the name of a wave (κλύδων) than of a wind.
Besides, the writer says, that the ἄνεμος was that which is
called (ὁ καλούμενος) by the name in question. It was known
by that name. If, then, Euroclydon were the true reading, it
would probably be found somewhere as a name of a wind; but it
no where occurs as such.
None of these objections apply to the reading Εὐρακύλων.
The wind, Εὐρακύλων, in Latin, Euro-aquilo, was the name given
by Mariners, especially Italians, to what the Ancient Greeks called
Καικίας, which was the wind between Euras and Aquilo, i.e. is
the E.N.E. wind in the Roman compass; and therefore called
Euro-aquilo by the Roman seamen, as Euro-notus and Euro-
auster, similar compounds, were used to designate the s. E.
It may be said that the proper etymological form of the word
in the text would be Εὐροακύλων. And it is not improbable that
that is the true reading. The confusion of ETPOAKTAQN and
EYPOKATAON is a very easy one, and likely to be made by the
Copyists, who would be more familiar with the word κλύδων than
with ἀκύλων.
As has been well shown by Mr. Smith, p. 98, the effect of
an E.N.E. wind, would have been precisely such as is ibed
by St. Luke to have been produced on the ship.
16. ἐπιδόντες ἐφερόμεθα)] ‘we gave the ship to the gale, and
scudded before it.’ ‘Ad éxi3dyres supplendum τὸ πλοῖον, quod -
it. Heliod. Ethiop. i. 3, τοῦ κυβερνήτου ἐνδόντος (scl.
τὸ πλοῖον) τῷ ἀνέμῳ. Plutarch. de fortuna Rom. p. 319. Cesar
ad navis gubernatorem fluctus vehementiores timentem, τόλμα,
wal δέδιθι μηδὲν, ἀλλὰ ἐπιδίδον τῇ τύχῃ τὰ ἱστία, καὶ δέχου
τὸ πνεῦμα, τῷ πνέοντι πιστεύων, ὅτι Καίσαρα φέρεις καὶ τὴν
pase τύχην. Herod. iii. 10, ἐφέροντο κατὰ κῦμα καὶ ἄνεμον.
‘in.
( 16. ὑποδραμόντεΞ] Having ran under the lee of a little island
called Claudé, in order to have stiller water, and to be sheltered
from the wind, so as to be enabled to hoist up the boat (which was
towed after the ship), and to lash it on board; and to undergird
the ship, to keep its timbers together, and to equip it better for
the storm. Their next care was to lower the sail and bring down
her spars and rigging. Cp. Kitto, p. 439.
— Κλαύδη»ν] So A (probably) and G, H; but B has Kavéa,
and S. Jerome has Cauden, and this, it seems, is the true read-
ing. The modern name of the island is Gozzo,—a corruption of
Κλαῦδος and Gaudus, the name given it by Ptolemy, iii. 7, and
Mela, ii. 7, and Plin. iv. 20, “ dextra Cretam habenti contra Hiera-
pytnam Gaudos.’’ It lies about twenty miles to the South of Crete.
— pérts] ‘with difficulty’ (vv. 7 and 8), because of the high
sea, and because the boat was probably full of water, and also
“* because the ship must have been rounded with her head to the
wind and her sails trimmed, so that she had no head-way.”’ ( Smith.)
— περικρατεῖς y. τ. σκάφη] To get τ of the boat
122
ACTS XXVIII. 18—28.
» , 3 a ε ,, Ν κω o> ’ ΝΥ 3 ε
ἄραντες, βοηθείαις ἐχρῶντο ὑποζωννύντες τὸ πλοῖον" φοβούμενοί τε μὴ εἰς τὴν
Σύρτιν ἐκπέσωσι, χαλάσαντες τὸ σκεῦος, οὕτως ἐφέροντο. 18 Σφοδρῶς δὲ
e Job 2. 4.
Jouah 1. 5.
AY A aA a yoe
τὴν σκευὴν τοῦ πλοίον Eppipar
χειμαζομένων ἡμῶν, τῇ ἑξῆς ἐκβολὴν ἐποιοῦντο" 19 καὶ τῇ τρίτῃ " αὐτόχειρες
Ὁ μήτε δὲ ἡλίου μήτε ἄστρων ἐπιφαινόντων
28 ,’ ε » as > sy 7 Ld A a
ἐπὶ πλείονας ἡμέρας, χειμῶνός τε οὐκ ὀλίγου ἐπικειμένον, λοιπὸν περιῃρεῖτο
a Ν a , ε ~ 2) aA 3 ’ ε cA ig 6 Ν
πᾶσα ἐλπὶς τοῦ σώζεσθαι ἡμᾶς. 7! Πολλῆς τε ἀσιτίας ὑπαρχούσης, τότε σταθεὶς
fver. 10. 13.
ὁ Παῦλος ἐν μέσῳ αὐτῶν εἶπεν, Ἔδει μὲν, ὦ ἄνδρες, πειθαρχήσαντάς μοι μὴ
ἀνάγεσθαι ἀπὸ τῆς Κρήτης, κερδῆσαί τε τὴν ὕβριν ταύτην καὶ τὴν ζημίαν.
Job 22. 29.
. 112. 7.
1 Cor. 6. 20.
k ch. 28.1.
2 Καὶ τανῦν " παραινῶ ὑμᾶς εὐθυμεῖν: ἀποβολὴ yap ψυχῆς οὐδεμία ἔσται
ἐξ ὑμῶν, πλὴν τοῦ πλοίον. 233 Παρέστη γάρ μοι ταύτῃ τῇ νυκτὶ " τοῦ Θεοῦ,
‘oS εἰμὶ, ᾧ καὶ λατῥεύω, ἄγγελος, 33 λέγων, Μὴ φοβοῦ, Παῦλε, Καίσαρί σε
δεῖ παραστῆναι καὶ ἰδοὺ, κεχάρισταί σοι ὁ Θεὸς πάντας τοὺς πλέοντας μετὰ
aA 25 Ν 9 aA id ὃ + Ἀ a a g 9 Ἂν» af
σοῦ. 35 Διὸ εὐθυμεῖτε, ἄνδρες: πιστεύω yap τῷ Θεῷ, ὅτι οὕτως ἔσται K
ὃν τρόπον λελάληταί μοι: 35 " εἰς νῆσον δέ τινα δεῖ ἡμᾶς ἐκπεσεῖν. 3 ‘Ns δὲ
τεσσαρεσκαιδεκάτη νὺξ ἐγένετο, διαφερομένων ἡμῶν ἐν τῷ ᾿Αδρίᾳ, κατὰ μέσον
a a \ a ‘ Η
τῆς νυκτὸς ὑπενόουν οἱ ναῦται προσάγειν τινὰ αὐτοῖς χώραν. Καὶ βολί-
by hoisting it with cables thrown round (περὶ) it. And yet all
this was labour lost, because afterwards the boat, which had been
hoisted on board with difficulty, was allowed to fall off (v. 32).
11. BonOelais] Stays and braces to keep the ship together.
(Arist. Rhet. ii. 5.)
— bwofwvytvres] Undergirding by “‘ cables passed round the
hull or frame of the ship,””—commonly called “ frapping it,’’—
lest, by the straining of her planks and timbers, the vessel should
Jeak and founder. (Smith, p. 106. Howson, pp. 373. 405.)
— τὴν Σύρτιν the Lesser Syrtis, or African quick-sand, to the
8.w. of Crete.
— χαλάσαντες τὸ σκεῦο5] A difficult expression. Chrys. in-
terpreta it τὰ ἱστία, al. τὸ ἱστίον. The Syriac renders it velum,
and Bede ‘laxantes antennas.’ Vulg. has ‘ submisso vase.’
The neuter singular σκεῦος, which occurs frequently in N.T.
(Luke viii. 16. John xix. 29. Acts ix. 15; x. 11. 1 Thess, iv. 4.
1 Pet. iii. 7. Cp. Vorst. de Hebr. pp. 29—33), denotes some
single object, and as such is distinguished from the feminine
σκενή, supellex. And σκεῦος, with the definite Article, as here,
signifies some special object of importance,—that which might
be called κατ᾽ ἐξοχὴν τὸ σκεῦος.
Sailors, acquainted with the practice of ancient navigation,
are best qualified to determine what that special object would be.
On critical grounds we might be led to render it ‘the main-yard
and sail.’ Some sail would doubtless be necessary to work the
vessel on the starboard tack, i.e. with the right side to windward,
80 as to keep her off the quick-sand ; but a press of canvas such
as would not do any harm while they were under the lee of
Claudé or Gozzo, would be attended with danger in such a tem-
. pestuous gale as that which had overtaken them; and therefore
they might be constrained χαλᾷν, i. e. to lower—not to furl or
reef, but to lower with ropes (see the use of χαλᾷν Mark ii. 4.
Luke v. 4. Acts ix. 25; xxvii. 30. 2 Cor. xi. 33), τὸ σκεῦος,
the main-yard and its sail. This is nearly the interpretation of
the ancient Expositors; and it is confirmed by a passage of
Seneca (Ep. 77): ‘‘ Quoties ventus increbuit, majorque est quam
expedit, antenna submiltitur (i.e. χαλᾶται) ; minis habet virium
flatus ex humili.”
18. ἐκβολὴν] They were casting out the freight, to lighten
the ship while it was tossed by the storm. See LXX, Jonah i. 5,
ἐφοβήθησαν of ναυτικοὶ, καὶ ἐκβολὴν ἐποιήσαντο τῶν σκενῶν
τῶν ἐν τῷ πλοίῳ εἰς τὴν θάλασσαν, τοῦ κονφισθῆναι ἀπ᾽
αὐτῶν. They lost their freight, as St. Paul had prophesied v. 10;
but, as Sé. Aug. says (in Ps. 132), “ Paulus in corde ferebat
patrimonium fidei sue, quod nullis fluctibus, nullis tempestatibus
potuit auferri.’’ He had learnt “opus esse mercibus que cum
naufrago enatent.”’
On the ἐκβολὴ resorted to in a storm, see Blomf. Aeschyl.
8. ο. T. 775, πρόπρυμνα 8 ἐκβολὰν φέρειν ἀνδρῶν ἀλφηστᾶν
ὕλβος ἄγαν παχυνθείς.
19. τὴν σκευήν] The furniture (not nautical tackle), beds,
tables, &c.
— ἔῤῥιψαν)Ί 80 A, B, C.—Elz. ἐῤῥίψαμεν.
21. ἀσιτία:] Anxiety and fear had taken away all appetite for
food, and had produced nausea and disgust for it.
— σταθεὶς ὃ MatAos ἐν μέσῳ] The storm, by God’s permis-
sion, was raised by the Prince of the Power of the Air (Eph. ii. 2)
against the ship that was carrying the Gospel to Italy and Rome;
and, humanly speaking, it would have overwhelmed it (v. 20).
But it was made subservient by God’s overruling Providence,
to display the courage of the Apostle, and the power of divine
grace, which enabled him to remain firm and intrepid in the tem-
and to inspire others with hope.
The Ship may be compared to the Church, tossed by storms,
in her course over the waters of this world. These tempests try
the faith, and patience, and courage, of all who, like St. Paul, are
strong in grace, and suffer for Christ. They serve to exercise and
to prove them, and to manifest the work of the Holy Spirit in
their hearts. Perhaps the most effective sermon that St. Paul
ever preached was in this storm. Its power will never cease to be
felt by those who read the record of it here. And it may serve to
fill the heart of every devout reader with comfort and trust, that
every thea gH of Persecution which is excited by Satan against
the Ship of the Church, will be made eventually conducive to the
furtherance of the Gospel, and to the eternal welfare and happi-
ness of God’s faithful servants, and to the greater manifestation
of His Love, Power, and Glory.
-- κερδῆσαι θησαυρίζεις ὀργὴν, Rom. ii. 5. So κερδαίνειν
κακὰ, εὑρεῖν ὄλεθρον. Bentley on Phalaris, pp. 255, 256. Here
again the Authorized Version has been censured without reszon
by some. (Howson, p. 411.)
28. τοῦ Θεοῦ] Elz. places ἄγγελος before τοῦ Θεοῦ, but A, B,
C, place ἄγγελος after λατρεύω. And this appears to be the
better reading. In speaking to Gentiles who had no notion of
the ministry of Angels, it is not probable that St. Paul would
have used the word Angel otherwise than subsequently and sub-
ordinately to God.
27. διαφερομένων ἡμῶν] It cannot, therefore, be assumed (88
has been done), that the Wind continued alway the same.—dia-
φέρεσθαι means ‘ to be carried in different directions.’ See xiii. 49.
— ᾿Αδρίᾳ] Ἰόνιον πέλαγος, ὁ νῦν ᾿Αδρίας, Hesych. So Strabo,
ii. p. 185, and other passages quoted by Howson, p. 426, showing
that writers contemporary with St. Luke apply the term Adria
and Adriatic to that part of the Mediterranean which lies between
Greece and Sicily, i.e. the Ionian Sea; and distinguish between
Adria and the Adriatic Ομ, or Gulf of Venice. (Ignat. Mart. 5.)
Compare the account given by Josephus (Vit. 3), of his own
dan, voyage to Rome, βαπτισθέντο: τοῦ πλοίον κατὰ μέσον
τὸν ᾿Αδρίαν, and of his safe arrival at Puteoli, after the ship in
which he was, containing 600 souls, had been lost, and eighty of
them were taken on board by a vessel from Cyrene, in Africa,
going to Italy.
— προσάγειν αὐτοῖς χώραν] ‘ Lucas opticé loquitur, nautarum
more. Val. Flace. ii. 8, ‘jam longa recessit Sepias.’ Virg. En.
iii, 72, ‘ Provehimur portu: terreeque urbesque recedunt.’ Ovid.
Met. vi. 513, ‘ Admotumque fretum remis, tellusque repulsa est.’
Cie. Queest. Acadd. iv. 25, ‘videsne navem illam? stare nobis
videtur: at iis, qui in navi sunt, moveri hec villa.’ Acheéll. Tat.
ii. 32, γῆν γὰρ ἑωρῶμεν ἀπὸ τῆς νηὸς κατὰ μικρὸν ἀναχωροῦσαν,
ὡς αὐτὴν πλέουσαν." (Kuin.)
ACTS XXVII. 29—40.
σαντες εὗρον ὀργνιὰς εἴκοσι. βραχὺ δὲ διαστήσαντες, καὶ πάλιν βολίσαντες,
εὗρον ὀργυιὰς δεκαπέντε: ™ φοβούμενοί τε μήπως κατὰ τραχεῖς τόπους ἐκ-
πέσωμεν, ἐκ πρύμνης ῥίψαντες ἀγκύρας τέσσαρας, ηὔχοντο ἡμέραν γενέσθαι.
89 Τῶν δὲ ναυτῶν ζητούντων φυγεῖν ἐκ τοῦ πλοίον, καὶ χαλασάντων τὴν σκάφην
εἰς τὴν θάλασσαν, προφάσει ὡς ἐκ πρώρας μελλόντων ἀγκύρας ἐκτείνειν,
3! εἶπεν ὁ Παῦλος τῷ ἑκατοντάρχῃ καὶ τοῖς στρατιώταις: ᾿Εὰν μὴ οὗτοι μεί-
νωσιν ἐν τῷ πλοίῳ, ὑμεῖς σωθῆναι ηὐ δύνασθε. 83 Τότε οἱ στρατιῶται ἀπ-
’,ὔ Dr! ’ lal , A ¥ oN > * 33 7 δὲ Φ
ἔκοψαν τὰ σχοινία τῆς σκάφης, καὶ εἴασαν αὐτὴν ἐκπεσεῖν. ἄχρι δὲ οὗ
ἔμελλεν ἡμέρα γίνεσθαι, παρεκάλει ὁ Παῦλος ἅπαντας μεταλαβεῖν τροφῆς,
λέγων, Τεσσαρεσκαιδεκάτην σήμερον ἡμέραν προσδοκῶντες ἄσιτοι διατελεῖτε,
μηδὲν προσλαβόμενοι. *' Διὸ παρακαλῶ ὑμᾶς μεταλαβεῖν τροφῆς: τοῦτο
γὰρ πρὸς τῆς ὑμετέρας σωτηρίας ὑπάρχει: οὐδενὸς γὰρ ὑμῶν θρὶξ ἐκ τῆς
aA 3 a 35 m aA δὲ aA Ν λ ‘ » 9 , a
κεφαλῆς ἀπολεῖται. Εἰπὼν δὲ ταῦτα, καὶ λαβὼν ἄρτον, εὐχαρίστησε τῷ
Θεῷ ἐνώπιον πάντων, καὶ κλάσας ἤρξατο ἐσθίειν. © Εὔθυμοι δὲ γενόμενοι
πάντες, καὶ αὐτοὶ προσελάβοντο τροφῆς. ὅ1 " ἥμεθα δὲ αἱ πᾶσαι ψυχαὶ ἐν τῷ
πλοίῳ διακόσιαι ἑβδομήκοντα ἔξ. ™ Κορεσθέντες δὲ τροφῆς ἐκούφιζον τὸ
πλοῖον, ἐκβαλλόμενοι τὸν σῖτον εἰς τὴν θάλασσαν. 8 Ὅτε δὲ ἡμέρα ἐγίνετο,
τὴν γῆν οὐκ ἐπεγίνωσκον' κόλπον δέ τινα κατενόουν ἔχοντα αἰγιαλὸν, εἰς ὃν
ἐβουλεύοντο, εἰ δύναιντο, ἐξῶσαι τὸ πλοῖον. * Καὶ τὰς ἀγκύρας περιελόντες
ν > ‘ θά Ψ 9. » DY , a Sart Ν 9
εἴων εἰς τὴν θάλασσαν, ἅμα ἀνέντες τὰς ζευκτηρίας τῶν πηδαλίων, καὶ ἐπ-
129
11 Kings 1. 52.
Matt. 10. 30.
Luke 12. 7.
& 21. 18.
m 1 Sam. 9. 13.
John 6. 11.
1 Tim. 4. 8.
29. ἐκ πρύμνης ῥίψαντες ἀγκύρας: τέσσαρα] They cast four
anchors from the stern; a circumstance which has perplexed
Modern critics and sailors; but has been successfully explained
by reference to the structure of Ancient Ships. They were alike
at both ends, and had only paddle-rudders (πηδάλια, v. 40), one
on either quarter, which could be triced up, and had hawseholes
at the stern.
Besides, the ship in which St. Paul was, was not running,
but hove to, when she anchored; and the design was to cut the
cables (v. 40), and run the ship on the beach at daylight. (Smith,
pp. 200, 201.) :
In anchoring by the sfern the paddle-rudders were lifted out
of the water, and lashed together tightly by their (evernpla:
(v. 40), and the rudder-ports or rudder-cases served for hawse-
holes to the anchors.
80. ἀγκύρας ἐκτείνειν} i.e. under pretence that, being in the
boat, into which they would take anchors and their cables, they
would stretch them forth (ἐκτείνειν) from the bow, so as to
steady the ship pitching in the sea.
82. εἴασαν αὐτὴν ἐκπεσεῖν] a striking proof of St. Paul’s power
over the minds of the Roman soldiers. The first portion of the
Voyage had been characterized by opposition to his advice (v. 11);
the latter is distinguished by compliance with it.
Such, in brief, is the history, past and fature, of the Gospel
of Christ.
84. μεταλαβεῖν] So A, B, C.—Elz. προσλαβεῖν.
— ἀπολεῖται) So A, B, C, and many Cursives and Versions.
Elz. πεσεῖται.
85. ebxaplornce] he gave thanks, as if what God had pro-
mised (v. 24) had been already fulfilled. Observe his faith in
the storm—and see its effects on others (rv. 36, 37).
The words λαβὼν ἄρτον, εὐχαρίστησε, καὶ κλάσας, compared
with Luke xxii. 19, 20, and 1 Cor. xi. 23, are remarkable, and
suggest that this act may have been also a celebration of the
Holy Eucharist.
88. τὸν σῖτον} not the corn—with which it was laden; for, if
it was a cornship, ¢hat, viz. its freight, had been cast out before
(v. 18), but their provisions. As Chrys. observes, such was their
confidence in St. Paul, that they even cast out their victuals.
89. αἰγιαλόν] a beach,—without rocks.
40. τὰς ἀγκύρας περιελόντες] having cut the cables of the four
anchors, by which the ship had been held during the night; and
thus abandoned them to the sea (see νυ. 29, eis θάλασσαν), in
which they were left, by being cut off. The sense of περιελόντες
is clear from περιῃρεῖτο (υ. 20).
St. Luke’s design in thig narrative appears to be to show,
that all human aids or appliances were of no use in the storm,
and were even discarded ag guch by the crew. The reader will
observe the climax in the epumeration of the successive acts of
abandonment,—
1) They cast overboard the freight (νυ. 18).
2) They cast overboard with their own hands the furniture
(σκευὴν) of ahs ship (v. 19).
(3) They cut off the δοαέ, in which many of them had in-
tended to escape (ov. 30. 32).
i) They cast their provisions out of the ship into the sea
v. 38). .
‘ (5) They abandoned their anchors to the sea.
e hear nothing more of the κυβερνήτης and ναύκληρος,
who had opposed St. Paul (v.11). He alone stands forth un-
moved in the storm. The crew discarded as useless their ordi-
nary helps; and ‘all hope that they should be saved had been
taken away’ (v. 20). .
But they had St. Paul and his Mission on board; and they
all came safe to land. ‘‘ Noli timere, Ceesaris fortanas vehis,’’
was the saying of Julius Cesar to the panic-struck mariner in
the Adriatic; ‘‘ Nolite timere, Curist1 Evangelium vehitis,’’
ight have been that of St. Paul.
40. ἅμα ἀνέντες τὰς (ευκτηρίας τῶν πηδαλίων] The ship was
not steered, as modern vessels are, by a single rudder moving on
hinges at the stern, but by two πηδάλια (from πῆδα, oars; see
the Editor’s note on Theocritus xxi. 10, whence the English
paddle), one on either quarter of the stern. This pair of
πηδάλια, 80 arranged, may be seen represented in ancient coins,
pictures, and other monuments, in Smith, pp. 183. 193, 194. 198,
199. Cp. Heliodor. 5, p. 241, τῶν δὲ πηδαλίων θάτερον
ἀποβαλόντες. Lucian. Toxari, p. 61, τοῦ σκάφους ἤδη πλέοντες
ἐκκρεμαννύμενοι τῶν πηδαλίων, and Navig. 5, tom. iii. p. 252,
ἀνθρωπίσκος λεπτῇ κάμακι τὰ πηδάλια περιστρέφων. Aelian.
Η.Υ͂. ix. 40, ὅτι Καρχηδόνιοι, δύο κυβερνήτας εἰσῆγον εἰς τὴν
ναῦν, ἄτοπον λέγοντες εἶναι, δύο μὲν πηδάλια ἔχειν κιτ.λ.
When the vessel was anchored by the stern, as this had
been (v. 29), these two πηδάλια were lifted out of the water, and
were lashed together by the (εῦγλαι, which seem to have bound
them together habitaally, thence called here αἱ (evernpla, the
rudder-bands; and were capable of being tightened or loosened
as need required. Cp. Eurip. Helen. 1536, πηδάλιά re (ζεύγλαισι
wapaxaGlero, i.e. the rudder-paddles were let down at the sides
of the ship (sapaxa@lero) by bands (ζεῦγλαι).
These (evernpla, by which the πηδάλια had been lifted up
out of the water and braced tightly together, were now loosened
(ἀνέθησαν), so that the πηδάλια descended into the water, and
were ready for use to steer the ship on to the beach. .
The ancient Christian Fathers seem to have found special
delight in comparing the Church to a Ship; and the reader may
not be displeased with the insertion in this place of the following
eloquent from S. Hippolytus, Bishop of Portus, near
Rome (de Antichristo, § 9), which illustrates what has been said
concerning the two rudders, and also throws some light on other
portions of St. Luke’s narrative ; whee, in many respects, the
2
124
ο 2Cor. 1]. 25.
ACTS XXVII. 41—43.
dpavtes Tov ἀρτέμωνα τῇ πνεούσῃ κατεῖχον εἰς τὸν αὐγιαλόν. ‘1 ° Περιπεσόντες
δὲ ds τόπον διθάλασσον ἐπώκειλαν τὴν ναῦν: καὶ ἡ μὲν πρῶρα ἐρείσασα
ἔμεινεν ἀσάλευτος, ἡ δὲ πρύμνα ἐλύετο ὑπὸ τῆς βίας τῶν κυμάτων. “2 Τῶν
δὲ στρατιωτῶν βουλὴ ἐγένετο, ἵνα τοὺς δεσμώτας ἀποκτείνωσι, μή τις ἐκκολυμ-
p 2 Cor. 11. 25.
joas διαφύγῃ. “ὁ Ὃ δὲ ἑκατόνταρχος " βουλόμενος διασῶσαι τὸν Παῦλον
” vyn PX μ
ἐκώλυσεν αὐτοὺς τοῦ βουλήματος, ἐκέλευσέ τε τοὺς δυναμένους κολυμβᾷν,
Alexandrine Vessel carrying St. Paul, and tossed by violent
storms, affords lively picture of the Christian Church.
Θάλασσά ἐστιν ὃ Κόσμος, ἐν ᾧ ἡ Ἐκκλησία, ds ναῦς ἐν
πελάγει, χειμάζεται μὲν, ἀλλ᾽ οὐκ ἀπόλλυται" ἔχει μὲν γὰρ μεθ᾽
ἑαυτῆς τὸν ἔμπειρον Κυβερνήτην ΧΡΙΣΤΟΝ, φέρει δὲ ἐν μέσῳ
καὶ τὸ τροπαῖον κατὰ τοῦ θανάτον ὡς τὸν (read ὡς ἱστὸν,
i. e. like a mast) σταυρὸν τοῦ Κυρίον βαστάζουσα' ἐστὶ γὰρ
αὐτῆς πρῶρα μὲν ἡ ἀνατολὴ, πρύμνα δὲ ἡ δύσις, τὸ δὲ κοῖλον
μεσημβρία" οἴακες δὲ αἱ δύο Διαθῆκαι (the two Testaments are her
two πηδάλια, by which she steers her course). Zxowia δὲ περιτε-
ταμένα ἡ ἀγάπη τοῦ Χριστοῦ “σφίγγουσα τὴν ᾿Εκκλησίαν (here is
a reference to the use of cables for girding the ship and bracing
its timbers together; cp. above, v. 17) πλοῖον δὲ ὃ φέρει (the
σκάφη, or boat ; cp. above, ov. 16. 30. 32) μεθ᾽ ἑαυτῆς τὸ λουτρὸν
τῆς παλιγγενεσίας, ἀνανεούσης τοὺς πιστεύοντας (probably the
font of baptism is compared to the boat, as conveying and admit-
ting the crew and passengers into the ship). Ὅθεν δὲ ταῦτα λαμπρὰ,
πάρεστιν ὡς πνεῦμα, Td ἀπ᾽ οὐρανῶν, δὲ οὗ σφραγίζονται of πιστεύ-
ovres τῷ Θεῷ" παρέπονται δὲ αὐτῇ ἄγκυραι σιδηραῖ, αὐταὶ τοῦ
Χριστοῦ ἁγίαι ἐντολαὶ, δυναταὶ (i.e. powerful and stedfast) ὡς
σίδηρος" ἔχει δὲ καὶ ναύτας δεξιοὺς καὶ εὐωνύμους ἁγίους ἀγγέλους
παρέδρους, δὶ ὧν ἀεὶ κρατεῖται καὶ φρουρεῖται ἡ Ἐκκλησία.
Κλίμαξ ἐν αὐτῇ, εἰς ὕψος ἀνάγουσα ἐπὶ τὸ κέρας, εἰκὼν σημείου
πάθους Χριστοῦ, ἕλκουσα τοὺς πιστοὺς εἰς ἀνάβασιν οὐρανῶν, i.e.
the ship’s ladder which conveys aloft to the summit of (the mast),
is an image or resemblance of the sign of the Passion of Christ
(i. e. of the Holy Eucharist), which draws the faithful up to the
ascent of heaven.
Ψηφαροὶ δὲ ἐπὶ τὸ κέρας ἐφ᾽ ὑψηλοῦ αἰνούμενοι τάξις
προφητῶν, μαρτύρων τε, καὶ ἀποστόλων εἰς βασιλείαν Χριστοῦ
ἀναπαυομένων. Instead οὗ ψηφαροὶ αἰνούμενοι read ψήφαρα
αἰωρούμενα. Ψήφαρα are the Latin supypara, Senec. Ep. 77, in
Medea, 325. Lucan, v. 429, “ Summa sup’ velorum ;”’ or,
as Tertullian calls them (Apol. 16, ad Nation. 12), siphara
(Whoapa), i.e. top-sails (cp. Smith, pp. 152. 195). And the
Author means to say that the topsails, which are raised aloft to
the summit of the mast, and are set there, remind him of the
order of Prophets, and Martyrs, and Apostles glorified, aud rest-
ing in bliss, in the kingdom of Christ.
A similar comparison of the Church to a Ship may be seen
in a treatise in Montfaucon's S. Chrysostom, vi. tom. vi. p. cv:
4“. Quamvis infestatione Inimici Ecclesia ab sseculi tempestatibus
laboret, quibusvis tentationibus pulsetur, naufragium facere non
potest, quia Filium Dei babet Gubernatorem: navigat enim fidei
gubernaculo, felici cursu per hujus seeculi mare, habens Deum
Gubernatorem, Angelos remiges, portans choros omnium sanc-
torum, erecté in medio ips4 salutari arbore crucis, in qua evan-
gelicee fidei vela suspendens, flante Spiritu Sancto, vehitur ad
portum Paradisi, et securitatem quietis sterne.’’ ;
— τὸν ἀρτέμωνα] So A, B, C, and Caten., p. 405.— Elz.
ἀρτέμονα: the ‘small sail’ (Syriac), the foresail fixed at the
prow on a bowsprit. See Juvenal, xii. 68, describing a ship in a
storm:
“----- --- Tnopi miserabilis arte cucurrit
Vestibus extensis, et quod superaverat unum
Velo prora suo,’’
1 The following is from the Sailing Directory, 1834 :—
Sr. Paux's Bay.—This is divided from Melheha Bay by the
Peninsula of Salmona, on the hilly part of which stands a square
building, commonly called the Salmona Palace ; and at the extremit
of this peninsula is a low and irregularly-formed island, named Sal-
mona Island, already noticed ; this constitutes the northern part of
St. Paul's Bay. There are a few rocks at its eastern point, extend-
ing outward nearly half a cable's length; and at the distance of a
cree length you will have clear ground, with from ten to fourteen
ome.
The east end of Salmona Island, and the Point o Kauro, are
distant from each other above one mile, and bear N.W. by W. and
8.E. by E. (N.W.4N. and S.E.48.), the bay running in W.S.W.
(W.4S.). The depth of water between the ts/and and the point ie
eighteen fathoms, from whence it lessens to fourteen, ten, eight, and
at the further end three fathoms, where there are a sandy beach and
arivulet. About a quarter of a mile to the southward of Salmona
which the old Scholiast explains, “‘ Artemone solo velificaverunt.”
Cp. Isidor. Orig. xix. 3, as emended by Mfr. Smith, p. 192,
“Dolon est minimum velam, et ad proram defixum Artemo diri-
gendz potiis navis causA commendatum (commendatur ?) quam
celeritate,’”’ or, as Bede says here, “‘ Artemon est modicum velum,
dirigende ” &c., as in Isidore. Hence the Roman Lawyers said,
(Labeo, Digest. 50, tit. 16, leg. 242), ‘‘ Malum navis esse partem,
Artemonem autem non esse” (Meyer), and cp. Béckh (Urkun-
den des Attischen Seewesens, p. 140), who rightly calls it the
smallest sail.
They let the vessel drive before the breeze, hy a single
small sail. All these incidents are mentioned with so much
minuteness by St. Luke, in order to show that vain was the help
of man, and that their preservation (and they were all preserved)
was due, not to any human means, but to God’s mercy clone,
especially to his faithful servant and prisoner, St. Paul (see v. 24).
Doubtless also the Holy Spirit in dictating this beautiful
narrative, designed to suggest the reflection, that whenever sod
wheresoever it is God’s will that the Gospel shall be preached, no
storms raised by the Evil One against Christ’s Church can
obstruct her course; and that though all human aids fail her,
though the material vessel is split in fragments, and scattered
over the waves,— though the earth itself is wrecked and dissolved,
—He can bring her and hers by a eingle Artemon to shore.
41. περιπεσόντες this word does not indicate human contri-
vance, but a περιπέτεια of Divine Providence. They had selected
a creek having a beach, into which they desired, if possible, to
thrust in the ship (v.39). But this would not have been effected
unless they had fallen into a τόπος διθάλασσος. This may be
explained from reference to the Chart of St. Paul’s Bay, Malta
(Smith, 124. Howson, 422), where is the small island Salmo-
netta, which produces a current that would carry a ship into 8
small cove in the τόπος διθάλασσος, which, by its approximation
to the shore, the island makes between itself and the beach '.
“ΤῊ sea rushing into the Bay from the Ν. Ε. strikes against
the outer point of this small island, which causes it to divide and
meet again at the inner point, in a small Cove, where any Ship-
Master would run his ship, if in distress, and unable to get off the
sand.” (Cole.)
— τὴν ναῦν] they thrust in the ναῦν. Observe the word ναῦν,
not πλοῖον, which had hitherto been the word used throughout
the narrative; πλοῖον occurs thirteen times in this chapter, and
the word vais had never been used as yet;
Indeed, the present is the only place where the word vais is
found in the New Testament;
There is a great force in it here. The vessel had formerly
been a noble πλοῖον, for sailing (εἰς τὸ πλεῖν); but now that it
has lost its freight, its tackle, its boat, its provisions, its anchors,
its all—it is reduced to a ναῦς, a Aull, not fit to satl, πλεῖν, but
only νεῖν, to swim.
— ἡ πρύμνα ἐλύετο) the stern was going to pieces, while the
foreship stuck fast. :
᾿ St. Paul had been already in three shipwrecks before this
(2 Cor. xi. 25). How little, after all, do we know of the great
Apostle’s sufferings for Christ !
Island is a patch of foul ground, over which the least depths are six
and a half and seven fathoms. The harbour is open to casterly and
north-easterly winds; but it is a safe place for small vessels, with
good holding-ground ; and so long as your cables will hold, your
anchors will never drag. The best anchorage is abréast of the small
cove on your starboard side going in, where you will find from six to
ten fathoms, mud and clay. 1 vessels may haul into the cove,
and lash themselves together in a tier, having an anchog out to the
SS. Eastward, aud no winds can injure them.
Within Kauro Puint you will see a small tower and battery,
called the Unirerstty: another battery, Elbena, stands three quarters
of a mile further in, and beyond that is St. Paul's Tower. There
are also three other batleries defending the Points of the Buy, two of
which are situated near the beach at the bottom of the Bay. From
Kauro Point the land runs S.E. by E. (S.E.48.) for five miles,
towards the Lighthouse of Vuletta.
ACTS XXVII. 44. XXVIII. 1—12.
9 es Α fol
ἀποῤῥίψαντας πρώτους ἐπὶ τὴν γὴν ἐξιέναι" “' καὶ τοὺς λοιποὺς, os μὲν ἐπὶ
125
, a Q ’ a aA ᾿ ἢ
σανίσιν, obs δὲ ἐπί τινων τῶν ἀπὸ τοῦ πλοίον' " καὶ οὕτως ἐγένετο πάντας. Sia 4,27. 5,
σωθῆναι ἐπὶ τὴν γῆν. ᾿
XXVIII. 1" Καὶ διασωθέντες τότε ἐπέγνωμεν ὅτι Μελίτη ἡ νῆσος καλεῖται. «οἱ. 2.36.
ἐπὶ τὴν πυρὰν, ἔχιδνα ἀπὸ τῆς θέρμης διεξελθοῦσα καθῆψε τῆς χειρὸς αὐτοῦ.
4 ‘As δὲ εἶδον οἱ βάρβαροι κρεμάμενον τὸ θηρίον ἐκ τῆς χειρὸς αὐτοῦ, ἔλεγον
πρὸς ἀλλήλους, ᾿ Πάντως φονεύς ἐστιν ὃ ἄνθρωπος οὗτος, ὃν διασωθέντα ἐκ
ns θαλάσσης ἡ δίκη ζῇν οὐκ εἴασεν. ὅ " Ὁ μὲν οὖν ἀποτιναξάμενος τὸ θηρίον
: oy ἢ OLKN ol] : μ be ρ
x Le > , ᾿
εἰς τὸ πῦρ ἔπαθεν οὐδὲν κακόν. δ᾽ Οἱ δὲ προσεδόκων αὐτὸν μέλλειν πίμπρα-
σθαι, ἢ καταπίπτειν ἄφνω νεκρόν: ἐπὶ πολὺ δὲ αὐτῶν προσδοκώντων, καὶ θεω-
ρούντων μηδὲν ἄτοπον εἰς αὐτὸν γινόμενον, μεταβαλλόμενοι ἔλεγον αὐτὸν εἶναι
θεόν.
7 Ἐν δὲ TOU . Ν ,ὔ » A ea , a eA “ ,
ς περὶ τὸν τόπον ἐκεῖνον ὑπῆρχε χωρία τῷ πρώτῳ τῆς νήσον,
ὀνόματι Ποπλίῳ, ὃς ἀναδεξάμενος ἡμᾶς τρεῖς ἡμέρας φιλοφρόνως ἐξένισεν.
8 ε᾿ Ἐγένετο δὲ τὸν πατέρα τοῦ Ποπλίον πυρετοῖς καὶ δυσεντερίῳ συνεχόμενον
γι: p 3 ee Ἀ , pe 9 ἜΧΟμ, a
κατακεῖσθαι πρὸς ὃν ὁ Παῦλος εἰσελθὼν καὶ προσευξάμενος, ἐπιθεὶς τὰς
χεῖρας αὐτῷ, ἰάσατο αὐτόν. 5 Τούτου οὖν γενομένου, καὶ οἱ λοιποὶ οἱ ἔχοντες
ἀσθενείας ἐν τῇ νήσῳ, προσήρχοντο καὶ ἐθεραπεύοντο: 19 οἱ καὶ πολλαῖς τιμαῖς
ἃ John 7. 24.
e Mark 16. 18.
Luke 10. 19.
fch. 14. 11.
g James 5. 14, 15,
ἐτίμησαν ἡμᾶς, καὶ ἀναγομένοις ἐπέθεντο τὰ πρὸς Tas χρείας.
1 Μετὰ δὲ τρεῖς μῆνας ἀνήχθημεν ἐν πλοίῳ παρακεχειμακότι ἐν τῇ νήσῳ,
᾿Αλεξανδρίνῳ, παρασήμῳ Διοσκούροις"
2 A θέ 3 cA
καὶ καταχθέντες εἰς Συρακούσας,
44. πάντας διασωθῆναι) Perhaps some were saved spiritually
by the evidence they had seen of Paul’s prophetic power (see
wv. 10. 22. 26), and by being led thereby, and by his miracles
(xxviii. 9, 10) to listen to the Gospel ; and thus the storm in Adria
brought them to an eternal calm.
Cu. XXVIII. 1. ἐπέγνωμεν) So A, B, C.—Elz. ἐπέγνωσαν.
— Μελίτη] Malta. The theories which suppose this to be
any other than Malta, and particularly to be Melida in the Adriatic
Gulf, seem to proceed from a misunderstanding of the word
Αδρία in xxvii. 27, and from other similar misconceptions. See
Biscoe, p. 67. Smith, Dissertation ii. p. 160. Howson, p. 426.
It is by no means probable that an Alexandrine ship on its way
toward Rome (v. 11), would be found wintering at an island in
the Gulf of Venice; but it would be very likely to winter at Malia.
2. of βάρβαροι) Rom. i. 14. 1 Cor. xiv. 11. People who spoke
a strange language, i.e. neither Greek nor Latin. Ovid, Trist.
v. 10. 37, “ Barbarus hic ego sum, quia non intelligor ulli.”’
Hence the dialect here was probably African or Phoenician.
Rosenm., Kuin., Biscoe. Prof. Blunt on Duties of Parish
iest, p. 48.) The Greeks called all others, even the Romans,
βάρους. ‘ Barbari antiquitis omnes dicebantur exceptis
Gracis.”” (Festus.
As the Jews called all Gentiles Greeks, so the Romans and
Greeks called all others barbarous.
By calling the Maltese βάρβαροι, St. Luke shows that he is
writing as a Hellenist to Hellenists.
And here, and v. 10, St. Luke draws silently a contrast be-
tween the kindness of these so-called barbarians, and the conduct
of those who despised the rest of the world as barbarous, and yet
had treated St. Paul in a barbarous manner—the Jews and
Romans at Cxsarea. We hear of no miracle wrought before
Felix by St. Paul, in his two years imprisonment at Cesarea, or
before Festus and Agrippa; but he worked many miracles among
these civilized barbarians.
— ob τὴν τυχοῦσαν] See above, xix. 11.
ἅψαντες πυράν] into which the viper was afterwards cast ;
see on v. 4.
8. ἀπό] So A, B, C, G, H, and Catep, p. 407.—Elz. ἐκ.
The sense is, the Viper had been taken up im the sticks by St.
Paul, which were laid by him on the fire ind ‘was driven forth
from them (ἀπὸ τῆς θέρμῃ, py the force crs Bxest), and passed
through them and seized 0p pi pand.
4. of βάρβαροι--- ἔλεγον πρὸς ἀλλήλους} in their own tongue;
neither Greek nor Latin (νυ. 2). This mention of what the bar-
barians said (viz. that St. Paul was a marderer, &c.), and which
evidently they imagined would not be understood, is another
silent evidence of power, in the Apostles and Evangelists, to
understand and speak which they had not learnt, and
were not sup to know; just as they understood what was
eaid in the Lycaonian dialect, and spoke it to the people at
Lystra. See above, Acts xiv. 11, and on ii. 4.
— ἡ δίκη] rather it was the malice of the Evil One, who had
hoped that St.Paul would perish in the storm, which he, as
Prince of the power of the air (Eph. ii. 2), had been permitted by
God to raise (cp. Job i. 12. 19), that he might defeat his mission
to Rome. “Vi fixit, Demonis arma gerens,” says Arator
eo: and “ Preedo venit,—sed preeda jacet.”” The same
who delivered Paul from the sea, saved him from the ser-
pent (see Christ’s prophecy, Mark xvi. 18), and enabled him to
cast it into the fire—a figurative and prophetic emblem of what
awaits him who is the Old Serpent, the ὄφις ἀρχαῖος (Rev. xii. 9;
xx. 2), the Enemy of the Church, which he endeavours to destroy
by the storms of persecution (Rev. xii. 14, 15), and by the venom
of heresy ; and whose doom it will be to be cast els λίμνην πυρός,
into the lake of fire, Rev. xx. 10.
5. ἀποτιναξάμενος] ‘having shaken off from himself.’ So A, G,
H.—Eiz. has ἀποτινάξας.
6. θεόν] placed thus emphatically at the end of the sentence by
A and B.— Elz. has θεὸν αὐτὸν εἶναι.
7. τῷ πρώτῳ] his official title, the πρῶτος MeAcralwy, or Pri-
mus Melitensium. See the Inscription in Biscoe, p. 67. Cp.
Blunt, p. 48. Smith, 148. Howson, 425.
8. δυσεντερίῳ] So A, B,G, H. Cp. Lobeck, Phryn. p. 518.
— ἰάσατο] a reward for hospitality.
10. τιμαῖς ἐτίμησαν» with presents, gifts, and offerings (Chrys.).
See 1 Tim. v. 17.
IL. Διοσκούροι] The figures of the two sons of Jove, Castor
and Pollux, the supposed patrons of sailors in the heathen world
(Horat. Carm. i. 3. 2; iv. 8.31. Catull. iv. 27. Theocrit. xxii,
1), which were at the prow’s head, and were the insigne, by
which the ship was known. On the insignia of ships, as distinct
from their ἐμέεία, see Ruhnken’s Dissertation, ed. 1771. Blom-
field, Eschyl. 8. c. Theb. 196.
It is the custom, says the Bishop of Alexandria (St. Cyril, in
14 οὗ
16 Κἀκεῖθεν οἱ ἀδελφοὶ ἀκούσαντες τὰ περὶ ἡμῶν
126 ACTS XXVIII. 138—16.
ἐπεμείναμεν ἡμέρας τρεῖς" 13 ὅθεν περιελθόντες κατηντήσαμεν εἰς 'Ρήγιον, καὶ
μετὰ μίαν ἡμέραν, ἐπιγενομένον νότον, δεντεραῖοι ἤλθομεν εἰς Ποτιόλους"
εὑρόντες ἀδελφοὺς, παρεκλήθημεν ἐπ᾽ αὐτοῖς ἐπιμεῖναι ἡμέρας ἑπτά: καὶ οὕτως
εἰς τὴν Ρώμην ἤλθομεν.
πον δι. ΟΝ ῤέῆλθον εἰς ἀπάντησιν ἡμῖν ἄχρις ᾿Αππίον φόρου καὶ Τριῶν ταβερνῶν' οὖς
1Ρε. 3.4, ἰδὼν ὁ Παῦλος, εὐχαριστήσας τῷ Θεῷ ' ἔλαβε θάρσος.
K ch. 34. $3. 16 κοτε δὲ ἤλθομεν eis “Papny, ὁ ἑκατόνταρχος παρέδωκε τοὺς δεσμίους
τῷ στρατοπεδάρχῃ" τῷ δὲ Παύλῳ ἐπετράπη μένειν καθ᾽ ἑαυτὸν, σὺν τῷ φυλάσ-
Caten. here), for Alexandrine vessels to have such figures as these
on the right and left of the Prow.
St. Paul did not scruple to sail in a vessel with heathen
deities for its insigne; and the Holy Spirit has vouchsafed to
mention their name.
For what reasons ?
(1) Perhaps to remove such scruples as troubled the mind of
Tertullian (see his ‘‘ De corona militis” and “ De Idololatria”’) in
ancient times, and of quakers and some others in modern, and to
teach the nature of Christian Liberty (viz.), that Christians may
freely and without sin communicate with idolaters in the common
concerns of life, such as navigation, commerce, and language, &c.
(1 Cor. v. 9, 10), although they must at the same time take care
not to communicate with them in any act of idolatry (1 Cor. x.
21. 2 Cor. vi. 14—16. Eph. v. 11).
@) To correct the spirit of self-righteousness which has
made distinctions and differences in the Church, on the plea of
conscientious objections to the use of certain words and names
derived from heathen uses, such as the days of the week.
(3) To suggest the reflection, that the Gospel of Christ would
al hag and consecrate all things to itself;
6 Gospel is presented to us in this divine history as sailing
towards Rome in an Egyptian ship, with a heathen sign. S.
Cyril quotes happily the LXX of Isa. xi. 14, speaking of Chris-
tian Missions, πετασθήσονται ἐν πλοίοις ἀλλοφύλων, θάλασ-
σαν ἅμα προνομεύσουσι.
It is worthy of remark, that the ancient enemy of the Church
of God, Egypt, was made to furnish two of the ships (Acts xxvii.
6; xxviii. 11) which conveyed the Apostle of the Gentiles, in his
way to preach the Gospel to the great Metropolis of the Heathen
world. The Gospel of the Son of God is carried in a ship with a
Heathen sign, called from the sons of Jove. It was about to sub-
due heathen Rome, and to make the Mistress of the world pass
under the mild yoke of the Cross. It was about to plant the
cross of Christ in the centre of the blood-stained Colosseum, to
erect the statues of Peter and Paul on the summits of its Egyp-
tian obelisks, and to convert the Pantheon of Agrippa into a
Christian Church.
Here is a striking prophecy and pledge of the future subjec-
tion of all earthly powers and opposing forces beneath the feet of
Christ; and of the future manifestation of His Omnipotence in
ee ore all subsidiary snd subservient to the triumph of
8. Gospel.
18. wepseA@dvres] not by a straight course, but tacking; the
wind not being favourable, for it is added that qfter one day, the
south wind (which was favourable) sprung up abaft (ἐπεγένετο),
and so on the second day they arrived at Puteoli—a distance of
182 miles from Rhegium. On the rate of sailing of ancient ships,
see Smith, p. 209, who understands δευτεραῖοι as equivalent to
τῇ ἑξῆς ἡμέρᾳ.
— Ποτιόλους] 150 miles from Rome, now Pozzuoli, on the
Bay of Naples, an ἐμπόριον μέγιστον, Strabo, v. p. 376; espe-
cially for Alexandrine Corn-Ships. (Seneca, Epist. 77.)
There is an interesting fact, recorded in connexion with
Puteoli, in the Martyrdom of St. Ignatius the disciple of St. John
(p. 568), viz. that, when on his way to his martyrdom at Rome,
he was brought to Puteoli, he desired to Jand there in order that
he might follow the steps of St. Paul (κατ᾽ ἴχνος βαδίζειν θέλων
τοῦ ἀποστόλου Mataov); an incident confirming the genuineness
and authenticity of the Acts, and perhaps, also, showing its
influence in primitive times.
14. ἡμέρας ἑπτά) In order, probably, to spend 8 Lord’s-Day
with them. See above, on xxi. 27.
— οὕτως εἰς thy Ῥώμην 4.) An interesting and picturesque
description of the route from Puteoli to Rome, may be seen in
Howson, ii. 4837-447. See also Sir W. Gell’s Work on Rome
and its Vicinity, and Nidéy’s Contorni di Roma.
15. of ἀδελφοὶ - ἐξῆλθον) to meet Paul, from whom they had
received an Epistle (that to the Romans) more than three years
— *Awwlov φόρον καὶ Τριῶν raBepyav] The former, “ Appii
Forum,’’ a station marked in the Roman Itineraries as about
thirty-three miles from Rome; the “ Tres Taberne’’ twenty-
three miles from Rome.
The former, Appii Forum, reminds the reader that they
were on the “ Appian Way.” (See Sir W. Gell, art. “Via
Appia.”’) Another suggestion, therefore, is here offered of the
same glorious truth, as that stated above (v. 11).
These were two itinerary stations on the great Via Appia,
the ‘Regina Viarum,” the Queen of Roads (Cic. ad Att. ii. 10.
Hor. Serm. i. 5. 3), on which Rome sent her armies through the
Southern and Eastern regions of the world ;
The conquests of the third monarchy (that of Alexander the
Great. See Daniel ii. 39; vii. 6; vii. 8. 21) bad provided δ
common language for the Gospel—Greek ;
Alexandria, the great commercial capital of Egypt, and
named from the great Conqueror himself, provided two ships to
convey the great Apostle of the Gentiles toward Rome, the
capital of the world;
The fourth great monarchy, the Roman, had made great
military Roads in Europe and great part of Asia for her own
conquests, as she thought; but in God’s good purposes they
became Highways for the Gospel. She stratified Europe. He
evangelized it.
It is interesting to trace the progress of the Apostle on the
great Roads of the Roman Empire, e.g. on the Via Egnatia, by
which he is brought into Greece, and now on the Via Appia, by
which he enters Rome.
The journeys of the Apostles and Apostolic Missionaries
could not have been effected, had it not been for the engineering
energy of heathen Rome, whom God employed as a κελευθοποιὸς
for Christ. The Military Roads of her Legions were paths for
the Prince of Peace.
Will not the world one day see similar results, in future con-
quests of the Gospel under God’s Allwise and Almighty Provi-
dence, by means of Railroads and of Steam?
India herself is opening her arms. The great lines of her
railways are doing the missionary work of the Baptist, the fore-
runner and herald of Christ (Isa. xl. 4). And as the ship bearing
8 heathen sign (‘‘ Castor and Pollux’’) carried the Apostle of the
Gentiles to Italy, and the Basilicas and Temples at Rome have
become Christian Churches, 80 the time may arrive when some of
the magnificent Temples of India may be changed into Christian
Cathedrals.
16. στρατοπεδάρχῃ] ‘“ Burrho, prefecto preetorio’’ (Pearson),
i.e. if St. Paul arrived at Rome before the spring of a.p.
62, when Burrhus died. Tacit. Ann. xiv. 51, 52. Dio, 62,
18. Sueton. Ner. 35. Wieseler (p. 86), following Bp. Pearson
(p. 389), infers that the words ὁ στρατοπεδάρχης intimate that
there was only one Commander of the Preetorian Guard, or Im-
perial Household Troops, and that therefore St. Paul must have
arrived before the death of Burrhus, i.e. the spring A.D. 62, after
whom there were two στρατοπεδάρχαι (Tacit. Ann. xiv. 51). It
may be so, but ὁ στρατοπεδάρχης might (as Meyer observes,
Bp. 18. 465) be used to indicate the Officer then on duly at the
It was a providential circumstance that prisoners who were
sent, on Appeal to Rome, were consigned to the custody of the
Chief of the Imperial Guard. See Joseph. Ant. xviii. 6.6. Plin.
Ep. x. 65. Thus St. Paul’s bonds became manifest in Christ,
ὅλῳ τῷ πραιτωρίῳ καὶ ἐν τοῖς λοιποῖς πᾶσι (Phil. i. 13), and the
Gospel was brought home to the hearts of those of Cesar’s house-
hold (Phil. iv. 22).
1t is probable that the πραιτώριον, of which the orparore3-
dpxns had the command, was the barrack of the Guards, on the
ΝΕ, of the City, outside the walls, near the Porta Nomentana. See
Tacit. Ann. iv. 2, and other authorities in Winer, ii. p. 330.
Wieseler, p. 403. Lewin, p. 750, and Howson, ii. pp. 448. 510.
On the probability of St. Paul’s communication through
Burrhus with Seneca and others, see Hieron. Scrip. Eccl. 12.
Burton, Lectures, pp. 261— 267. Fabric. Cod. Apocr. p. 880.
Bibl. Lat. ii. 121. Gieseler, § 26.
ACTS XXVIII. 17—29.
σοντι αὐτὸν στρατιώτῃ. 17. Ἐγένετο δὲ μετὰ ἡμέρας τρεῖς συγκαλέσασθαι
αὐτὸν τοὺς ὄντας τῶν ᾿Ιουδαίων πρώτους: συνελθόντων δὲ αὐτῶν ἔλεγε πρὸς
αὐτούς, “Avdpes ἀδελφοὶ, ἐγὼ οὐδὲν ἐναντίον ποιήσας τῷ λαῷ ἢἣ τοῖς ἔθεσι
Loy [4 , 3 ε ΥΩ , 3 ‘ A Aa_e 4
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18 m 9% 3 a [2 3 UA 3 aA ὃ ‘A Ν δ id 9 », 6 ld
οἵτινες ἀνακρίναντές με ἐβούλοντο ἀπολῦσαι, διὰ τὸ μηδεμίαν αἰτίαν θανά-
ε , 3 3 ’ 195 , δὲ a. 9? ὃ v4 3 , θ >
του ὑπάρχειν ἐν ἐμοί. Αντιλεγόντων δὲ τῶν ᾿Ιουδαίων, ἠναγκάσθην ἐπι-
ar », θ ’,’ > ε a 6,» 5» Lad 20 ο .
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ταύτην οὖν τὴν αἰτίαν παρεκάλεσα ὑμᾶς ἰδεῖν καὶ προσλαλῆσαι' ἕνεκεν γὰρ
a 2 (δ a? A A 9 v4 ,’ 21 ε δὲ x 28
τῆς ἐλπίδος τοῦ Iopand τὴν ἀλυσιν ταύτην περίκειμαι. Οἱ ὃὲ πρὸς αὐτὸν
ε a » La . -»" 3 , ΒΝ Lal 3 5 ’, AA
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4 , a 3 a 3. 9,2 a 3X) 2 , Ν a ΄
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2 P 3 A δὲ δ A 3 A a a Ν DY A a e 7
Αξιοῦμεν δὲ παρὰ σοῦ ἀκοῦσαι ἃ φρονεῖς: περὶ μὲν yap τῆς αἱρέσεως
, , > ea 9 4 [οἷ 9 , 23 Σ , δὲ
ταύτης γνωστόν ἐστιν ἡμῖν ὅτι “ πανταχοῦ ἀντιλέγεται. Ταξάμενοι δὲ
> lod « , Ν 3. 3 A , ’ 4Φ 9 tO ὃ
αὐτῷ ἡμέραν, ἧκον πρὸς αὐτὸν εἰς τὴν ξενίαν πλείονες: οἷς ἐξετίθετο διαμαρ-
τυρόμενος τὴν βασιλείαν τοῦ Θεοῦ, πείθων τε αὐτοὺς τὰ περὶ τοῦ ᾿Ιησοῦ ἀπό
A ld se , Ν μη aA 3.8 λ Ὁ ε ’ 94 8 Ν
τε τοῦ νόμου Μωῦσέως καὶ τῶν προφητῶν, ἀπὸ πρωϊ ἕως ἑσπέρας. Καὶ
ε Ν ἐ tO -“ td e δὲ 9 , 25 3 ta δὲ »
οἱ μὲν ἐπείθοντο τοῖς λεγομένοις, οἱ δὲ ἠπίστουν. ᾿Ασύμφωνοι δὲ ὄντες
πρὸς ἀλλήλους ἀπελύοντο, εἰπόντος τοῦ Παύλου ῥῆμα ἕν, Ὅτι '" καλῶς τὸ Πνεῦμα
τὸ ἅγιον ἐλάλησε διὰ Ἡσαΐου τοῦ προφήτου πρὸς τοὺς πατέρας ἡμῶν * " λέγον,
Πορεύθητι πρὸς τὸν λαὸν τοῦτον καὶ εἰπόν, ᾿Ακοῇ ἀκούσετε, καὶ
οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε, καὶ οὐ μὴ ἴδητε. 7 Ἔπ-
, ‘ € , -“ a as “ a 3 Ν , 54
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σαν, καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμνσαν' μήποτε ἴδωσι τοῖς
ὀφθαλμοῖς, καὶ τοῖς ὠσὶν ἀκούσωσι, καὶ τῇ καρδίᾳ σννῶσι καὶ ἐπι-
,ὔ ν᾽ = 9 ’ 98 ν ΕΥ̓ a Ν ea ψ aA ἔθ
στρέψωσι, καὶ ἰάσωμαι αὐτούς. Γνωστὸν οὖν ἔστω ὑμῖν, ὅτι τοῖς ἔθνε-
3 , Ν s a a x 9 A . 93 ’ 99 ᾿ aA
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ors
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-
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1
ΔῈ ΒΡ ῸΡ Ὁ 55 δ eR
ΡΝ
Σ ΒΟ μ᾿
Θ᾽
peh. 24. 5,14.
q Luke 2. 34.
1 Pet. 2. 12.
& 4. 14.
rch. 26. 6.
ech. 17. 4.
t Ps. 81. 11, 12.
Jer. 5. 21.
. 2.
u 168. 6. 9, 10.
Ezek. 12. 2.
Matt. 18. 14.
Mark 4. 12.
Luke 8. 10.
John 12. 40.
Rom. 11. 8.
v ch. 18. 46.
& 18. 6.
Luke 24. 47.
x ch. 22. 21.
& 26. 17, 18.
αὐτοῦ εἰπόντος, ἀπῆλθον οἱ ᾿Ιουδαῖοι, πολλὴν ἔχοντες ἐν ἑαντοῖς συζήτησιν.
Matt 21.41.
Rom. 11. 11.
St. Luke’s account of the treatment which St. Paul received
at Rome, is illustrated by the narrative of Josephus (Antiq. xviii.
6. 7), concerning the detention of Agrippa I. in the same city,
under Tiberius, εὑρίσκετο αὐτῷ παρὰ τοῦ Μάκρωνος (the succes-
eor of Sejanus) στρατιωτῶν τε μετρίων ἀνδρῶν, ot παραφυλάξειαν
αὐτὸν ἐν φροντίσιν, καὶ ἑκατοντάρχον ἐφεστησομένον τε ἐκεί-
νοις καὶ σννδέτον ἐσομένον, λουτρά τε καθ' ἡμέραν συγχαρεῖσθαι,
καὶ ἀπελευθέρων καὶ φίλων εἰσόδους", τήν τε ἄλλην ῥᾳστώνην ἢ
τῷ σώματι γένοιτ᾽ ἄν" εἰσήεσάν τε πρὸς αὐτὸν φίλος τε Σίλας κιτιλ.
— στρατιώτῃ) “ Ad quem vinctus est.” (Grot.)
19. ἠναγκάσθην} “1 was constrained to appeal to Ceesar,’’—
an answer to the objections of the Jews, that, in a question of
Religion, he had appealed from the Spiritual Court, that of the
Sanhedrim at Jerusalem, to a temporal and heathen Power, and
had so been guilty of profane and sacrilegious outrage against
their national Faith, and against Jehovah Himself. St. Paul says
that he did not act thus voluntarily, but was compelled to take
this step by the Jews themselves.
‘We may observe here again the wonderful operation of
Divine Providence in overruling the machinations of the enemies
of the Gospel into means for its furtherance ;
The Jews arrested and would have killed Paul. By their
iniquitous and treacherous manceuvres against him, they showed
even to the Chief Captain that he could have no hope of justice
from them. He was therefore sent by night to Ceesarea (xxiii.
23). Festus proposed that after two years’ imprisonment he
should go up again to be judged at Jerusalem (xxv. 9). But the
Jews had showed their inveterate malice by another conspiracy to
slay bim by the way (xxv. 3). In a word, St. Paul was compelled
by the Jews themselves to appeal for justice from the Spiritual
Court at Jerusalem to the tribunal of Nero at Rome,
A striking proof of the corrupt state of the spiritualty. No
wonder its candlestick was removed.
All this was foreseen and pre-announced by God, and was
made instrumental by Him for the propagation of Christianity,
and for the transfer of its )s;gsion from the centre of Judaism to
the Metropolis of the H, en ‘World. Thus the malice of the
Jews recoiled sgainst the chs and was pred ag an instrument.
for the glory of Christ, yal’
a Ὁ
QL. ἡμεῖς οὔτε γράμματα] This statement of non-communica-
tion between the Jews of Jerusalem and Rome is remarkable, and
has been used by some in modern times as an argument against
the veracity of this History. But it must be remembered that
St. Paul did not appeal to Cesar till near the end of his confine-
ment at Ceesarea. Festus, the successor of Felix, had wished to
decide the Cause at Jerusalem (xxv. 9); and it was doubtless a
surprise both to him and to the Jews to hear St. Paul say,
“1 appeal unto Cesar” (xxv. 11).
Before St. Paul had made this appeal, the Jews of Jerusalem
had no reason for writing to those at Rome concerning Paul; for
they had no ground for supposing that he would go there. And
after appeal had been made, it does not seem that they had any
opportunities of sending communications to Rome, on account of
the expiration of the season for navigation to Italy. Nor indeed
would they have been very anxious to write concerning him after
the declaration of the Jewish king Agrippa acknowledging his in-
nocence, and that he might have been set at liberty if he had not
appealed to Ceesar (xxvi. 32).
22. πανταχοῦ ayriAéyera:] A fulfilment of Simeon’s words,
Luke ii. 34, σημεῖον ἀντιλεγόμενον. The Jews are ially
described as a λαὸς ἀντιλέγων. See Rom. x. 21. Isa. Ixv. 2, in
LXX. Acts xiii. 45; xxviii. 19.
25. ῥῆμα ἔν] ‘one word,’ after so many disputations; one, and
that from their own Scriptures; showing that their incredulity
was foreseen and foretold by God, and that the rejection of the
Gospel by the Jews is therefore no argument against it, but
rather an evidence of its truth.
— τοὺς πατέρας ἡμῶν] He claims their fathers as his own.
26, 51.) See Matt. xiii. 14, 15.
28. ὃν οὖν ἔστω ὑμῖν, ὅτι τοῖς ἔθνεσιν ἀπεστάλη τὸ
σωτήριον τοῦ Θεοῦ] St. Paul never disguised from the Jews his
design of going to the Gentiles. As Bengel observes,—On the
rejection of the Gospel by the Jews, he declared that intention to
them at Antioch, xiii. 46; at Corinth, xviii. 6; and now, for the
third time, he declares it at Rome. Thus he gave them a triple
warning in Asia, in Greece, in Italy (see Tit. iii. 10).
29. καὶ---συζητησι») Not in A, B, E, and some Cursives and
Versions.
128
ACTS XXVIII. 80, 31.
80 ἼἜμεινε δὲ διετίαν ὅλην ἐν ἰδίῳ μισθώματι, Kal ἀπεδέχετο πάντας τοὺς
ch, 4. 81.
ph. 6. 19.
ἀκωλύτως.
3 , Ν 3. Ν Sly , AY ‘4 A A Ν
εἰσπορενομένους πρὸς αὐτὸν, κηρύσσων τὴν βασιλείαν τοῦ Θεοῦ, καὶ
διδάσκων τὰ περὶ τοῦ Κυρίον ᾿Ιησοῦ Χριστοῦ μετὰ πάσης παῤῥησίας
80. διετίαν ὅλην] Two whole years in St. Paul’s life without
any incident mentioned by St: Luke ;
This silence is an impressive proof that the arrival of the
great Apostle at Rome, the great capital of the world, is the
culminating point of the history. ‘Paulus Rome apex Evan-
gelii.”’” (Bengel.
As Chrys. οἱ es, St. Paul had suffered shipwreck, but by
that shipwreck he was made more illustrious. And now, like
some noble conqueror who has gained a great naval victory, he
enters the royal City of Rome, the capital of the world.
The rest may be inferred from what had been already said
and done by the Divine Head of the Church, in guiding and pre-
serving him till he set foot in safety in that city; and from the
words of comfort and joy with which the book concludes,
It is to be regretted, that through want of attention to such
considerations as these, this divine Book has been disparaged by
some as a fragmentary narrative. Like all other works of the
Holy Ghost, it is a well-ordered and harmonious whole. It
designs what was best to be done for a History of the Apostolic
Church, and it performs fully whet it designs. On this topic,
see further in the Introduction prefixed to this Book.
81. ἀκωλύτω:] The Acta of the Apostles is a record of trouble
and suffering, like all other Books of the New Testament, and is
also like them in this, that it ends happily. See particularly the
end of St. Luke’s Gospel (xxiv. 50 - 53),
There is something musical in the cadence of the word ἀκω-
Adres, reserved for the end of this Book. The word commences
with a short syllable, followed by three long ones (a first Epitrite),
and so is expressive of steadiness, firmness, and stability ; of motion
succeeded by rest; of action consummated and settled in repose.
Compare the word ἐκοιμήθη, ἃ word of like quantity (“"~~),
closing the history of St. Stephen’s martyrdom (Acts vii. 60).
A beautiful emblem of the History of the Church of Christ,
and of the life of every true believer in Him.
END OF PART II.
GILBERT AND RIVINGTON, PRINTERS, 8T. JOHN’S SQUARE, LONDON.
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᾿ 5 . § ve aed ᾿
ΚΡ ΡΝ ep
NEW TESTAMENT
OF OUR LORD AND SAVIOUR
JESUS CHRIST,
IN THE ORIGINAL GREEK :
Σ
ws i
τὰ ν hae?
‘,
«
ΔῚΣ
BY
CHR. WORDSWORTH, D.D.
CANON OF WESTMINSTER.
PART II.—ST. PAUL’S EPISTLES.
LONDON:
RIVINGTONS, WATERLOO PLACE.
1859.
ork 2H τοι. «οἱ
LONDON :
GILBERT AND RIVINGTON, PRINTERS,
8T. JOHN’S SQUARE.
CONTENTS.
Orver of the Erisrizs of Sr. Pavt, as arranged in this Edition
CoMPARATIVE TaBLE of Order of the Epistles in this Edition and in other Eaitions
PREFACE .
CHRONOLOGICAL Pics of the Life Per Epistles of 8t. ‘Paul
Ancrent Uncrat Greek Manvscnrirts of St. Paul’s Epistles
Introduction to St. Paul’s First Epistle to the Thessalonians
First Episriz to the THEssaLonians 7
Introduction to the Second Epistle to the Thessalonians
Srconp Epist.z to the THESSALONIANS δ
Introduction to the Epistle to the Galatians
Erist.z to the GALATIANS
Introduction to the Two Epistles to the ‘Corinthians
First Epistie to the ConINTHIANS .
Introduction to the Second Epistle to the Corinthians
Szconp Epistix to the CorINTHIANS
Introduction to the Epistle to the Romans
Epist.E to the Romans ,
Introduction to the Epistle to the Ἑρλορίατια
Epistix to the ΕἸΡΗΕΒΙΑΝΒ ‘
Introduction to the Epistle to the Coloeeiane
Erist.e to the CoLoss1ans
Introduction to the Epistle to Philemon
EpistiE to ΡΗΙΣΕΜΟΝ
Introduction to the Epistle to the Philippians
Epistie to the PHILIPPIANS Ε
Introduction to the Epistle to the Hebrews
Epistie to the HesrEews :
Introduction to the Two Epistles to Timothy, and y the piste to Titus
First Erisrie to Tory i : : ᾿ ἢ
Epistiz to Trrus
Seconp Erisriz to TimotHy
A 2
ORDER OF THE EPISTLES OF ST. PAUL
AS ARRANGED IN THIS EDITION’.
1 THESSALONIANS. CoLossrAns.
2 THESSALONIANS. PuitEMon.
GaLATIANS. PHILIPPIANS.
1 Coninrutans. HeEsrews.
2 CoRINTHIANS. 1 Trworny.
Romans. Trrvs.
EPHESIANS. 2 Timorny.
COMPARATIVE TABLE
OF THE
ORDER OF THE EPISTLES OF ST. PAUL IN THIS EDITION AND IN OTHER
EDITIONS.
Order in this Edition. Common Order.
PAGE PAGE
1 THESSALONIANS . : . 6 RoMANS : ᾿ ; . 204
2 THESSALONIANS . : . 27 1 CorInTHIANS ; : . 78
GALATIANS . ᾿ ᾿ . 48 2 ΟΟΚΙΝΤΗΙΑΝΒ ; ; . 146
1 CorInTHIANS : ᾿ . 78 GaLaTIaNs . : : . 48
2 CoRINTHIANS : er τς 145 EpuHEsIANs . : ‘ . 278
Romans ᾿ F : . 204 PHILIPPIANS ‘ ἢ . 385
EPHESIANS . ; é . 278 CoLossIANS . : ‘ . 809
CoLossIANs . : . . 309 1 THessaLONIANS . ‘ : 6
Paiiemon . . ; . 829 2 THESSALONIANS . : . 927
PHILIPPIANS ‘ : . 835 1Timorny . : ὃ .. 425
HEBREWs .. : : . 370 2TimorHy . : ὃ . 458
1 ΤΊΜμοτυ. : : . 425 Titus . : ; . . 449
Trrvus . : ᾿ . 449 PHILEMON . ὲ . 329
2TimorHy . ‘ . . 458 HEBREWS . : : . 970
1 The Τεχί of these Epistles, arranged in chronological order, and printed in the same type as the present Volume, may be had
separately ; ae specified in the Advertisement at the end.
PREFACE.
Some explanation may be required of the reasons which have led to the adoption of the
order in which the Epistles of St. Paul are arranged in the present Edition.
That order is designed to be chronological; in other words, the Epistles are placed
according to the time in which they appear to have been written.
Tet: it be premised, however, that this arrangement does not imply any ‘disparage-
ment of the order in which they are usually disposed in other editions of the Original,
and in the English Authorized Version of the Holy Bible.
That order has its appropriate uses. It has been received for many centuries in
our own and other countries. The Calendar of our Liturgy is conformed to it. It could
not therefore be disturbed without much consequent embarrassment.
But the question may properly be entertained,—whether, in addition to that
common order, another arrangement may not also be provided for private use ?
The order commonly received, it is well known, is not chronological.
The Epistle to the Romans, which there stands first, was written after the Epistles
to the Galatians and to the Corinthians; and it is generally acknowledged, that the two
Epistles to the Thessalonians, which are placed in the common order among the last,
were the first Epistles written by St. Paul.
Various and conflicting opinions have been given concerning the reasons which
produced the common arrangement.
Some ancient writers supposed, that it was caused by considerations of the com-
parative proficiency of those persons to whom the Epistles were addressed'. Others
conjectured that it arose from regard to the importance of the Cities to which the
Epistles were respectively sent, or to the length and copiousness of the Epistles them-
selves *.
The last opinion seems to be most probable ὃ.
The order commonly received is not, however, precisely that in which the Epistles .
are found in the most ancient Manuscripts. In very early copies of collections of
St. Paul’s Epistles, the Epistle to the Hebrews was placed between the Epistles to the
1 So Primasius, Prefat. in Epistolas Pauli (p. 416 of Vol. 68 of Migne’s Patrologia), “ Movet quosdam,
quare Romanorum Epistola in primo sit posita, cm eam posted scriptam ratio manifestet. Unde intelli-
gendum est, ita omnes Epistolas ordinatas, ut prima poneretur, que ad inferiores (qu. infirmiores ?) fuerat
destinata, et per singulas Epistolas gradatim ad perfectiores veniretur.”
* See Theodoret, Prefat. in Epist. 8. Paul. p. 8, Vol. iii. ed. Hal. 1771.
* And has been adopted by Dr. Mill, Prolog. N. T. num. 237; and by Dr. Lardner, Hidtory, Vol. iii.
p. 457, ed. Lond. 1815.
vi PREFACE.
Galatians and the Ephesians'. And in most ancient Manuscripts now extant’, the
Epistle to the Hebrews is placed before the Epistles to Timothy and Titus *, and not
after them, as in the majority of modern editions.
It is also worthy of remark, that in the earliest Manuscripts which have been pre-
served to us, the Epistles of St. Paul are placed after * the General Epistles of St. James,
St. Peter, St. John, and St. Jude, and not before them, as in the common order.
In addition to such considerations as these, the following reflections presented
themselves to the Editor of this volume.
The present Edition of the Greek Testament is designed mainly for the use of
younger students of Theology.
What therefore is the order, in which the Epistles of St. Paul may be read most
profitably by them ?
There seemed to be only one answer to this inquiry,—The order of dime.
In confirmation of this opinion, the following reasons may be adduced ;
It has pleased Almighty God to bestow upon His Church an Apostolic History, as
well as Apostolic Epistles. The Apostolic History, written by St. Paul’s faithful com-
panion the Evangelist St. Luke, illustrates the Apostolic Epistles, and is illustrated
by them.
But the benefit of this mutual illustration is much impaired, if the Apostolic Epistles
are not studied in connexion with, and in the order of, the Apostolic History.
On the other hand, if the Epistles of St. Paul are read according to the sequence
of time, the student has at hand an inspired running comment upon them in the Acts of
the Apostles.
Again; if the theological student does not read St. Paul’s Epistles in chronological
order, but approaches them in that order in which they are commonly presented to his
view, he will commence his task with the most difficult of all the Epistles of St. Paul,—
the Epistle to the Romans.
He will enter upon his arduous undertaking without due previous preparation, and
will find himself perplexed, and perhaps discouraged; and he may even be betrayed into
distressing doubts, or dangerous errors, from which he would have been preserved, if he
had come to the study of that Epistle in the natural order of time, when he would have
been familiarized with the thoughts, the diction, and the teaching of the great Apostle;
and would thus have been prepared and qualified for the study of the Epistle to the
Romans by the previous discipline and training, which would have been afforded him by
a careful perusal of those other Epistles which were written by St. Paul before the date
of that Epistle.
Another reflection suggests itself here. All who believe the Gospel, regard the
Apostle St. Paul with religious reverence, as a chosen vessel of God to bear His Name
before the Gentiles ‘, and acknowledge him to have been a wise master-builder of the
Church *; and they are persuaded, that the Epistles written by his instrumentality were
’ See Cardinal Mai’s note in his edition of the Codex Vaticanus, Vol. v. p. 429, Rom. 1858.
? In the Alexandrine MS., the Vatican MS., the Codex Ephrem, and the Coislinian MS.
5. As it is in Lachmann’s Edition, Berolini, 1850.
‘ As they are in the editions of Lachmann, Berolini, 1850, and Tischendorf, Lipsin, 1859.
* Acts ix. 15. * 1 Cor. iii. 10.
Ξε Ξε. τ πο i - ........ -0ῦ0ϑ ρκ.....-Ό0 κςξς΄᾽΄-ο-......-..-......---.»..ς.......... α.ς--.--.-.-.., - π.ς.--.
PREFACE. vii
given by inspiration of God, and are no other than words which the Holy Ghost
teacheth'; and that though addressed in the first instance to particular Cities and
Churches, they were designed for the perpetual edification of the Universal Church of
Christ in every age and place*. They also know, that the Divine Being Who inspired
the Apostle, is a God of Order, and that He does every thing by counsel, measure,
number, and weight’, especially in the building up of His Church; and they will there-
fore feel a strong persuasion, that St. Paul’s Epistles are not to be viewed as mere dis-
jointed and fugitive essays, thrown out extemporaneously on the spur of the moment;
but that they have a mutual connexion and coherence, and that they were designed by
the Holy Spirit of God to bear a reciprocal relation to one another, and lend to each
other mutual help and support, like joints and members of a well organized body; and
to instruct the World in the religion of Jesus Christ, by a well ordered system of doc-
trine and discipline; and that therefore, if the Epistles of St. Paul were placed in
chronological order, they would be found to form a consistent and harmonious whole.
This anticipation is fully realized by the result.
Let the reader commence the study of the writings of the divine Apostle with that
Epistle which was first produced, the First Epistle to the Thessalonians, and let him
pursue that study in regular order of time, with the Acts of the Apostles at his side, till
he reaches the limits of that Apostolic History, and till he arrives in due time at the
conclusion and consummation of all the Epistles in the Second Epistle to Timothy; and
he will thankfully acknowledge, that such an order of study is the most agreeable to
reason, most gratifying to the intellect, most productive of spiritual benefit to his own
soul, and will be most salutary to the souls of others also, whom he may be called upon
to teach, if he is ordained to the Pastoral Office. He will recognize the blessed truth,
that in reading St. Paul’s Epistles, he has not only been following the Apostle in his
travels, and labours, and sufferings for Christ, but that he has also been learning a lesson
of Christian edification; that he has been there trained in the best method of building
up himself and others, by God’s grace, in the Christian Faith; and that he has been
admitted to behold the great Apostolic Architect in his spiritual workshop, and has
seen him, as it were, with rule and compass in hand, drawing the plan of his Apostolic
work, and then laying its foundations deep and strong, and placing the first stone of the
sacred edifice, and gradually rearing the fabric, which rises silently and securely, with-
out noise of axe or hammer, like the Temple of Solomon‘, till it stands in stately
grandeur before the delighted eye, a glorious building, complete in all its parts and pro-
porticns, and perfectly compacted, harmonized, and adorned, in solidity, symmetry, and
beauty.
The proof of this statement will be submitted to the reader’s consideration in the
Introductions that will be prefixed to the several Epistles.
« in the mean time it may be observed, that St. Paul, in his earliest Epistles, par-
ticularly those to the Thessalonians, begins with laying down those sacred elementary
truths, which are enumerated in the Epistle to the Hebrews as among the jirst principles
\
2 1 Cor. ii. 18.
* As is excellently expressed by Tertullian (c. Marcion. v. 17), “Ad omnes Apostolus scribit, dum ad
quosdam.” * Wiad. xi. 20. 41 Kings vi. 7.
Vili PREFACE.
of the doctrine of Christ',—namely, the doctrine of Repentance, and of Faith, and of
the Resurrection of the Dead, and of Eternal Judgment’; that in the Epistle to the
Galatians he vindicates his own Apostolic Commission; and in that Epistle, and in the
later Epistle to the Romans, he proclaims the Universality of the Redemption provided
by God in Christ for all of every nation under heaven who accept the Gospel by Faith,
as the only means of Justification, and as distinguished from the Ceremonial and Moral
Law, which was preparatory to the Gospel*. He thus fortifies the citadel of Christian
doctrine with strong buttresses and bulwarks against the assaults of false teachers, who
undermined its foundations. In the succeeding two Epistles to the Corinthians‘ he
provides for its internal safety, by cementing it strongly with Christian Charity, and
makes it to be like a City at unity with itself.
It was not till he had trained the Church by this preparatory discipline, that the
holy Apostle ventured to speak fully of the great mystery of Godliness, the Incarnation
of the Son of God, and of the means by which its blessings are dispensed and diffused
to all the faithful members of the Mystical Body of Christ; and to dilate on the practical
duties which result from the doctrine of the Incarnation, and of their incorporation in
Him. He has accomplished this blessed work in the two Epistles to the Ephesians
and Colossians; in the former of which*® he displays the doctrine of the Incarnation in
its divine splendour; in the other he defends it from those who would mar and obscure
it. The Epistle to Philemon, written at the same time, is a practical application of the
same doctrine of the Incarnation to the solution of a great social question, that of
Slavery ’.
The Epistle to the Philippians completes the Apostolic labour of love to the Gen-
tile Churches*. In the Epistle to the Hebrews he performs a similar office to his own
kindred ". Both of these Epistles are built as a superstructure on the doctrine of the
Divinity of Christ, and of His Incarnation.
The Epistles to Timothy and Titus naturally fall into the last place.
The Apostle was now like the great Lawgiver of his nation when about to leave the
world. He would therefore provide for the government of the Church after his decease
in all future ages. Moses appointed a Joshua, one person only, because the people was
one, and was destined to dwell in one country, and gave him a solemn charge’. St. Paul
appoints several persons, such as a Timothy at Ephesus, and a Titus at Crete, and others
in other great cities of the world, to be his successors, and to execute Apostolic functions
in various places, because the Church of Christ is universal. And in writing to two of that
Apostolic family, Timothy and Titus, he has bequeathed a spiritual legacy to all Christian
Bishops, and has left a pattern of Church-regimen and polity, even to the end of time ".
Thus, then, in contemplating St. Paul’s Epistles arranged in chronological order,
we behold an uniform system of Christian Doctrine and Discipline.
Heb. vi. 1, 2. * See below, Introduction to the Epistle to the Thessalonians, p. 4.
3. See further, Introduction to the Epistle to the Galatians, p. 39, and to the Romans, p. 188—193.
* See further, Introduction to that Epistle, p. 72—74.
® Ps. cxxii. 3. 5 See below, Introduction, p. 8302—5.
' See the Introduction to that Epistle, p. 329. * See below, p. 882.
9. See below, p. 360—368. Deut. xxxi. 14. 28.
" See below, Introduction to the Epistles to Timothy and Titus, p. 421, 422.
PREFACE. ix
The reader, therefore, it may be hoped, will not require an apology for the adop-
tion of such an order in the present edition. He will not be unwilling to concede, that
if the writings of Heathen Authors, which have any historical value and connexion,
have been thus dealt with by recent Editors, and if a chronological arrangement has
been adopted by them, in lieu of, or in addition to, the order which existed in former
editions, a like principle may be reasonably accepted in an edition of the Epistles
of St. Paul'. The readers of Aeschylus, it may be presumed, have now concurred in
the reasons, which induced some recent Editors’? to place the Supplices first, and
the Orestean Trilogy last, in their recensions of his writings.
All academical students, who desire to read intelligently the writings of Aristo-
phanes, will thank those Editors* who have removed the Plutus from the place which it
occupied in the older editions, and have put the Acharnians in its room, and have
arranged the other Comedies in their proper historical series. All will acknowledge
the wisdom which dictated Bentley’s remarks on the importance of studying the writings
of Horace in chronological order‘. And although from the miscellaneous character of
the Roman Poet’s compositions a chronological arrangement of his works was not so
easy of adoption, yet all will be disposed to commend the labours of a late learned Canon
of St. Paul’s, in giving practical effect to Bentley's remarks, and in publishing the
works of Horace arranged in order of time °.,
Perhaps, however, it may here be said, that these considerations would confessedly .
be of much weight, if the chronology of St. Paul’s Epistles could be accurately deter-
mined. But it may be alleged by some, that differences of opinion exist with regard
to the order of time in which they were written, and that attempts to arrange them in
that order are precarious.
» A principle already adopted in the valuable work of Messrs. Conybeare and Howson, ‘The Life and
Epistles of St. Paul,’ 2nd ed. Lond. 1856, 2 Vols.
5.6.6. Hermann, in his edition of Aschylus, 1852; and before him, Professor Scholefield, Cambridge, 1828.
5. e.g. William Dindorf, London, 1825; Immanuel Bekker, Lond. 1829.
* Which deserve to be placed before the student’s eye, especially on account of the important moral lesson
with which they conclude. “His jam positis, primum Horatii opus statuo Sermonum librum primum, quem
triennio perfecit intra annos statis xxvi. xxvii. xxviii.; postea Secundum triennio itidem, annis xxxi. xxxii.
xxxiii.; deinde Epodos biennio, xxxiv. and xxxv.; tum Oarminum librum primum triennio, xxxvi. xxxvii.
xxxviii.; Secundum biennio, xl. xli.; Zertiumque pariter biennio, xlii. xliii.; inde Zpistolarum primum
biennio, xvi. xlvii.; tum Carminum lib. quartum et Seculare triennio, xlix.1. li. Postremd Artem Poéticam
et Epistolarum librum alterwm, annis incertis. Intra hos cancellos omnium poématiwn natales esse ponendos,
et ex argumentis singulorum et ex Annalium fide constabit. Inde est, quod in Sermonibus, et Epodis, et
Carminum primo, Cesar semper, nunquam Augustus dicitur; quippe qui id nomen consecutus est, anno
demum Flacci xxxix.; in sequentibus verd passim Augustus appellatur. Inde est, quod in Sermonibus et
Epodis Juvenem se ubique indicat ; et quod sola Satirarum laude inclaruisse se dicit, ut Bucolicorum tum
(Virgilium Serm. i. 10; v. 46), nulla Lyricorum mentione facta. In ceteris autem singulis procedentis
wtatis gradus planissimis signis indicat: idque tibi ex hic serie jam ἃ me demonstraté jucundum erit ani-
madvertere, cum operibus juvenilibus multa obscoona et flagitiosa insint, guantd annie provectior erat, tantd
cum et poéticd virtute et argumentorum dignitate gravitateque meliorem castioremque somper evasisse.’ Bent-
leit Preefatio ad Horatium, ed. Amst. 1728.
5 Horatius Restitutus, ed. Jac. Tate. Cantabr. 1832.
On the benefits to be derived from a chronological arrangement of the Books of Holy Scripture, the
reader may consult the Introduction of Canon Townsend in his edition of the Old Testament, 4th ed.
Lond. 1886.
VOL. Il.——PART II. a
Χ PREFACE.
Tf such an objection should be raised, it may not be irrelevant to observe,—
1. That all persons are agreed, that the commonly received order is not chrono-
logical.
2. That no doubt can reasonably be entertained as to the dates of the two Epistles
to the Thessalonians, the two Epistles to the Corinthians, and the Epistle to the
Romans.
3. That it is also certain, that the Epistles to the Ephesians, to the Colossians, to
Philemon, and to the Philippians, and the Second to Timothy, were written by St. Paul
when he was in prison', and that therefore they are subsequent in time to the Epistles
to the Thessalonians, Corinthians, and Romans.
4. That it is generally acknowledged, that the Epistles to the Ephesians, Colos-
sians, and Philippians, were written about the same time, and that they were composed
during the imprisonment of the Apostle, described by St. Luke at the conclusion of
the Acts of the Apostles, and are therefore subsequent in time to the events recorded in
the far greater part of that history.
5. These propositions appear to be almost universally admitted’; and therefore,
even though the precise years of the several Epistles may not be determined, yet their
relative order may be ascertained, at least within certain narrow limits. Accordingly,
they may be arranged chronologically, althpugh differences of opinion may exist as to
the length of the intervals of time which separate them respectively from each other.
6. But further. Important results have been obtained by the recent historical and
critical researches into the Life and Writings of St. Paul. One of the most valuable of
these results is, that, at least in our own country, a general consent with regard to the
order of Time in which the Epistles of St. Paul were written, and also, with slight
exceptions, as to the date of each several Epistle, now prevails.
The time therefore seems to have arrived, when an Editor of St. Paul’s Epistles,
profiting by the labours of others* who have gone before him in the same field, may,
’ As is clear from internal evidence, Eph. iii. 1; iv. 1. Col. iv. 8. 10. Philem. 1.9. Phil. i. 18. 2 Tim.
i. 8. Cp. Winer, BR. W. B. ii. p. 764.
* The following is the language of a writer on this subject who will not be charged with any disposition
to dogmatize. Credner (Einleitung in das N.T., Halle, 1886, p. 888), ‘ Concerning the time of the compo-
sition of the Epistles to the Thessalonians, Corinthians, and Romans, no doubt can exist, except where an
hypercritical spirit of scepticism seduces the inquirer into error. The Epistles to the Ephesians, Colossians,
Philemon, and Philippians, and the Second to Timothy, proclaim themselves to have been written from
prison. Only the place of the Epistle to Titus, to the Galatians, and the First of Timothy, remains un-
defined.”
> Particularly in this country, Abp. Ussher, Bp. Pearson, Dr. Wells, Dr. Lardner, Dr. Paley, Canons
Townsend and Tate, Mr. Fynes Clinton, Greswell, Biley, Lewin, J. B. Lightfoot, Dr. Bloomfield, Dr. Peile,
Dean Alford, Messrs. Conybeare and Howson, F. C. Cook, and Mr. Birks. In the results attained by many
of these writers, the Editor concurs in all respects ; and the particular points in which there is not a con-
currence are comparatively so few, trivial, and insignificant (e.g. whether the Epistle to the Galatians was
written before or after the Epistles to the Corinthians), that they only serve to bring out more clearly the
points of agreement, and to confirm them by the suffrages of independent judgments.
Among Joreign writers, the authority of the following eminent critics may be cited as harmonizing almost
entirely with the opinions formed by the Editor of the present volume, concerning the chronological arrange-
ment of St. Paul’s Epistles. Tillemont, Basnage, Hottinger, Eichhorn, and De Wette (the last with
reservation as to the Pastoral Epistles), Kirchhofer, Feilmoser, Schott, Wurm, Neander ; and especially
Guerike, to whose observations he would refer, as very full and satisfactory. They may be seen in his
Einleitung in d. N. T., Leipzig, 1843, pp. 8342—409.
PREFACE. xi
without being chargeable with rashness and presumptuous confidence in his own con-
clusions, proceed to endeavour to arrange the Epistles of St. Paul in the order of time;
and he will feel confirmed in the soundness of his opinions, by the fact that he finds
them in unison with those of many others whose critical judgment is entitled to respect.
The historical and chronological grounds, on which that arrangement rests, will be
stated hereafter in the Introductions prefixed in this volume to the several Epistles.
Let him here be permitted to observe, that although the chronological arrangement
may perhaps cause some little embarrassment at first, on account of its variance from
the order with which the reader is familiar, yet it will soon be found to commend iteelf
by its clearness and simplicity, as well as by its reasonableness and truth.
The student will easily remember, that the Apostle to the Gentiles, when he first
preached in Greece, came into Macedonia, and from Macedonia into Achaia. He will
recollect, that the capital of Macedonia was Thessalonica, and that the capital of Achaia
was Corinth; and that it was the Apostle’s custom to begin his missionary operations
with great centres of population; and that accordingly, soon after he had arrived in the
capital of Achaia, Corinth, he began his work of writing Epistles, by addressing two
Epistles to the Christian capital of Macedonia, where he had recently preached orally,
Thessalonica.
He will also find it easy to remember, that St. Paul had next to encounter enemies
who were excited to jealousy by his preaching and by his writing ; and that he refuted
their objections, and established his own Apostolic authority in his Epistle to the
Galatians.
He will also readily remember, that St. Paul passed from the capital of Achaia to
the capital of Asia, and addressed an Epistle to the Corinthians from Ephesus, as he
had addressed Epistles to the Thessalonians from Corinth.
He will not find it difficult to recollect, that the Second Epistle to the Corinthians
has a close connexion, in matter and in time, with the First Epistle to that Church, in
the same manner as the Second Epistle to the Thessalonians is a natural sequel to the
First Epistle to the same city.
He will remember with ease, that St. Paul’s affecting and solemn appeal in his two
Epistles to Corinth was followed up, as it was intended to be, by a personal visit to that
city; and the Apostle of the Gentiles, having written Epistles to Thessalonica and
Corinth, the great capital Cities of the two Roman Provinces of Macedonia and Achaia,
next looked further westward, and wrote an Epistle to the Capital of the world, which
he had long desired to visit and to evangelize, Rome.
It will readily be remembered, that his fervent wish of seeing Rome was soon after-
wards accomplished. When he wrote to the Romans, he was going with alms and offer-
ings to the poor saints of Jerusalem'. He was arrested at Jerusalem; and was brought
a prisoner first to Cesarea and then to Rome. Here another group of the Epistles
rises up before the mind. These are the Epistles in which he speaks of himself as “a
prisoner of Jesus Christ.” He wrote these Epistles from Rome to those faithful friends
and Churches which he had left behind him in the East: the Epistle to the Christians
of the great capital of Asia, the Ephesians ; the Epistle to Colosse in Phrygia; and
1 Rom. xv. 25, 26.
a2
xii PREFACE.
that short letter, which accompanied it, to his Colossian friend Philemon; and that
loving Epistle to the first city in which he had preached in Greece, the Roman colony
of Philippi.
In these Epistles he describes himself as a prisoner, but he expresses an expectation
of being liberated'. He was released; but only for a short time, for he is now Paul the
aged, and his course is nearly run’.
As a last labour of love, an Epistle is written by him to his kinsmen according to
the flesh—the Hebrews at Jerusalem; and he then prepares for his departure by leaving
his farewell instructions to his dear children in the faith, Timothy and Titus, in the
Epistles addressed to them.
The design of the Apostle in writing the several Epistles will be considered in the
Introductions prefixed to them respectively; and therefore nothing will be added in this
place on that subject.
For a revision of a portion of the Text of the Epistles, the Editor has had, in addi-
tion to other resources, the benefit of Cardinal Mai’s publication of the Vatican Manu-
script, and of Tischendorf’s seventh edition, which appeared while the present volume
was passing through the press; and also of the impression of the Codex Augiensis
communicated by its learned and accurate editor Mr. Scrivener.
With regard to the Notes that accompany the present volume, they are formed, for
the most part, on the same plan as those that have already been published, in the former
parts of this work, the Gospels, and the Acts of the Apostles. The Editor’s endeavour
has been to combine what is most valuable in the expositions of ancient Interpreters,
and in the rich treasures of English Theology, with what has been contributed by modern
Philology *, and the historical, chronological, and geographical researches of recent
times.
With feelings of devout thankfulness he would now offer a tribute of praise to
the Great Giver of all Good, Who guided His Apostles into all truth and speaks in
their writings, for that gracious assistance by which the present Work has been
brought nearly to a close; and with this ascription of praise he would join a fervent
prayer for a continuance of the same aid, in order that he may be enabled to accomplish
an undertaking begun in dependence on His blessing; and that it may be mercifully ac-
cepted by Him, as an offering to Himself, through the merits of His only Son, and may
be serviceable for the maintenance of Lis truth, and the advancement of His glory.
Cloisters, Westminster Abbey,
Feb. 11, 1859.
' See Philem. 22. Philippians ii. 24. * Philem. 9.
* In this department he has the agreeable task of acknowledging his obligations to the critical labours of
Hr. Ellicott in his editions of the Epistles to the Galatians, Ephesians, Colossians, Philemon, Timothy, and
Titus.
It may be proper to add here, that to indulge in personal animadversions, particularly of a polemical or
cengorious character, on the labours of other English Editors or Biblical Critics, is altogether foreign to the
plan of the Editor of this Volume; for the reasons stated above, Vol. i. p. vii. His desire is not to criticize
men, but to elucidate the Word of God.
CHRONOLOGICAL TABLE
OF THE
LIFE AND EPISTLES OF ST. PAUL.
The Crucifixion of Christ, at the Passover '.
His Ascension.
The descent of the Holy Spirit, at the Feast of Pentecost, fifty days after the Passover.
The events described in chapters iii.—vi. of the Acts of the Apostles.
St. Stephen’s Martyrdom (Acts vii.) ; Sau? was then a νεανίας (vii. 58).
St. Philip’s Missionary Journey (Acts viii. 5—40).
St. Peter and St. John at Samaria. Simon Magus (Acts viii. 14—24).
Saul’s Conversion. Op. Euseb. H. E. ii. 1; and see note below on 1 Tim. i. 18.
Saul retires to Arabia (Gal. i. 17).
Pontius Pilate is recalled from his procuratorship in Judsea (Joseph. Ant. xviii. 4. 2).
After many days (ix. 23) Saul escapes from Damascus. (oes up to Jerusalem, where he
remains fifteen days, and sees Peter and John (Gal. i. 18, 19. Acts ix. 26, 27), and
disputes with the Grecians.
Saul is sent to Tarsus (Acts ix. 30).
‘The Emperor Tiberius dies 16th March, and Caligula succeeds.
“ Rest of the Churches” (Acts ix. 31).
St. Peter’s Missionary Journey (ix. 32—43).
Tarries at Joppa many days (ix. 43).
Conversion of Cornelius (Acts x. 1—48).
The Emperor Caligula dies 24th January, and is succeeded by Claudius.
Euodius, first Bishop of Antioch (Zuseb. Chron. ii. 269. Clinton, F. R. App. ii. p. 548).
The disciples called Curistians at Antioch (Acts xi. 26).
The Apostle St. James, the brother of John, is killed with the sword (Acts xii. 2), and
St. Peter is imprisoned by Herod Agrippa, before Easter (Acts xii. 4).
St. Peter is delivered, and Herod is smitten by an Angel, and dies at Casarea (xii. 23).
St. Peter retires from Jerusalem (xii. 17).
St. Paul and Barnabas, having been deputed by the Christians at Antioch (xi. 27—80) to
bring supplies to the brethren in Juda, on account of the anticipation of the famine
foretold by Agabus, which “came to pass in the reign of Claudius Ceasar” (xi. 28),
i.e. after January, A.D. 41, return from Jerusalem to Antioch, with John Mark, who
was connected with Peter (xii. 12), and with Barnabas (see on xv. 39).
The Ordination of Saul and Barnabas, at Antioch, to the Apostleship of the Gentiles (see on
xiii. 1). Saul henceforth is called Pau/ (see on Acts xiii. 9).
St. Paul’s “ Visions and Revelations of the Lord” seem to have been vouchsafed to him at
this time (see on 2 Cor. xii. 2, 3).
: For the grounds on which these dates rest, see above on Matt. ii. 20, and the Chronological Synopsie prefixed to the Acts of the
Apostles, p. xxxiv.
xiv
A.D.
49
52--54
54
57
58
CHRONOLOGICAL TABLE OF
His first Missionary Journey to Cyprus (Paphos) and Pisidia, and Perga in Pamphylia
(xiii. 4—13), whence St. Mark returns to Jerusalem. St. Paul and Barnabas visit
Antioch of Pisidia, Iconium, Lystra, return to Perga and Pamphylia, and thence
come back again to the place of their Ordination, Antioch, where they remain a
considerable time with the disciples (Acts xiv. 26—28).
A Controversy arises at Antioch concerning the obligation of the Ceremonial Law on the
Gentile Converts (Acts xv. 1,2). .
St. Paul and St. Barnabas, and some others, are deputed to go from Antioch to Jerusalem,
“to the Apostles and Elders,” concerning this question (xv. 2, 3).
Council of Jerusalem (xv. 6—29).
St. Paul and St. Barnabas return to Antioch, where they remain some time (xv. 35, 36).
Their παροξυσμὸς (Acts xv. 39) and separation.
St. Paul takes Silas (xv. 40) on his second Missionary Journey, and afterwards associates
Timothy also at Lystra (xvi. 1).
St. Paul passes through Phrygia and Galatia to Troas (xvi. 6. 8). Thence crosses over to
Macedonia to Philippi (xvi. 12), and Thessalonica (xvii. 1), and Berea (xvii. 10) ;
thence to Athens (xvii. 15), and
St. Paul comes into Corinth, where he spends a year and siz months (xviii. 1. 11).
Aquila and Priscilla come to Corinth.
Epistixs to the THESSALONIANS, written from Corinth.
St. Paul sets sail from Cenchrew in the Spring for Ephesus, on his ΝΣ to Jerusalem, for
the feast, probably Pentecost (xviii. 18, 19).
Eptstix to the GALATIANS, written about this time.
After a short visit at Jerusalem (xviii. 12), St. Paul returns by way of Antioch, where he
spends some time (xviii. 22), and Galatia, and Phrygia, where he confirms all the
disciples (xviii. 23), and by the upper regions of Asia (xix. 1) to Ephesus, where he
spends three years (xx. 31) and three months in the Synagogue, and tio years in the
School of Tyrannus (xix. 8—10).
First ἘΡΙΒΤΙῈ fo the CorinTHIANS, written at Ephesus.
The Emperor Claudius dies (13th October, a.p. 57), and Nero succeeds.
St. Paul, after three years’ stay at Ephesus, quits it for Macedonia (xx. 1).
Srconp Eptsrie to the CortnTHIANS, written in Macedonia.
Comes into Hellas, and spends three months there (xx. 3).
Epist ie to the Romans, written at Corinth or Cenchreex.
St. Paul sets out from Corinth with alms and offerings, collected in Asia and Greece, for
the poor saints at Jerusalem (Rom. xv. 25, 26. Acts xix. 21; xx. 4), returns to
Macedonia in the Spring, and arrives at Philippi for Easter (xx. 6). Passes over to
Troas (xx. 6), touches at Miletus, where he bids farewell to the Presbyters of Ephesus,
and gives them an Apostolic Charge (xx. 17); comes to Tyre (xxi. 3), and lands at
Ceesarea (xxi. 8); arrives at JERUSALEM, after several years (xxiv. 17), for the Feast of
Pentecost (xx. 16; xxi. 17).
St. Paul is arrested at Jerusalem in the Temple (xxi. 28).
Is conveyed to CxsaRrEA (xxiii. 23—33).
Remains two years in detention at Caesarea (xxiv. 27).
Is sent by Festus, in the Autumn of a.p. 60, by sea toward Rome (xxvii. 1).
Winters at Malta (xxviii. 11).
Spring; arrives at Rome.
Martyrdom of St. James, the Bishop of Jerusalem, at the Passover.
St. Paul is at Rome, where he writes the Episries to the Epuestans, Cotosstans, and to
PuiLemon, in which he calls himself “Paul the Aged” (Philem. 9, see above on
A.D. 33).
Writes the Eprstie to the Puitiprians at the close of his tmprisonment, α. Ὁ. 63.
Has been detained at Rome for “two whole years” till the Spring of a.p. 63 (xxviii. 30),
where the History of the Acrs of the ApostLes concludes. Cp. Euseb. ii. 22.
THE LIFE AND EPISTLES OF ST. PAUL. xv
A.D.
64 St. Paul, after his liberation from his first imprisonment at Rome, goes probably to Spain,
and perhaps even to Britain. See on Rom. xv. 24. 28, and the Introduction to the
Pastoral Epistles, p. 418—421.
Writes the Eristie to the Hesrews.
In the Summer of a.p. 64 the Persecution of the Christians at Rome begins. See Intro-
duction to the Epistles to Timothy, p. 417, note.
55—67 St. Paul returns from the West in his way to JERUSALEM, probably with Timothy (Heb.
xiii. 23). Perhaps leaves Titus at Crete in his way to Jerusalem ; and after his visit
to Jerusalem performs his promise of visiting Colosse in Phrygia (Philem. 22).
On his way to Macedonia, to visit Philippi, according to his promise (Phil. ii. 24), he
commands Timothy to “abide at Ephesus” as Chief Pastor there (1 Tim. i. 3).
First Ertstiz fo Timoruy, Bishop of Ephesus. See the Introduction to that Epistle,
p- 420.
Episttz ¢o Tirus, Bishop of Crete.
St. Paul passes a winter at Nicopolis in Epirus (Tit. iii. 12).
Probably visits Corinth, where Erastus was left in charge (2 Tim. iv. 20).
Comes to Asia, where he left Zrophimus at Miletus (2 Tim. iv. 20).
Perhaps saw Timothy at Miletus. Cp. 2 Tim. i. 3.
St. Paul is arrested, probably near Miletus, and is sent a prisoner to Rome.
See the Introduction to the Pastoral Epistles, and notes on 2 Tim. i. 4. 18; iv. 13—17.
Touches at Troas (2 Tim. iv. 13) in his way to Rome.
Is brought, probably by the Egnatian way, to Rome.
At Rome, writes the Szconp Eristiz fo Trmoruy.
68 His Martyrpom at Rome. See the Introduction to the Epistles to Timothy, p. 423, 424.
ANCIENT UNCIAL GREEK MANUSCRIPTS
OF
ST. PAUL’S EPISTLES.
See above, the Introduction to the Gospels, p. xxxvi, and on the Acts of the Apostles, p. xlii,
for a fuller description of them.
BAM ado wp
Alexandrine. It does not contain 2 Cor. iv. 13—xii. 6.
Vatican ; printed by Cardinal Mai, Rome, 1858. It fails at Hebrews ix. 14 to the end, and
does not contain the two Epistles to Timothy, or the Epistles to Titus and Philemon.
Codex Ephrem rescriptus; with some omissions. See Tischendorf, Ὁ. clxxxi.
Codex Claromontanus, Greek and Latin.
Codex Sangermanensis, now Petropolitanus.
Codex Augiensis, Greek and Latin, now published by the Rev. F. H. Scrivener.
Codex Boernerianus, Greek and Latin.
Codex Coislinianus.
Codex Angelicus Romanus, called L by Tischendorf, ed. 1859.
Codex Mosquensis ; with some omissions. See Tischendorf, p. exc.
See Tischendorf (Apparatus Criticus, p. exc, ed. 7th, 1859).
INTRODUCTION
To
ST. PAUL’S FIRST EPISTLE TO THE THESSALONIANS.
I. 1. Sr. Pav had visited Thessalonica on his first missionary journey into Greece (Acts xvii.
1—9). He had spent there but a short time, being dryer from the city by the Jews not long after
his arrival (υ. 5—10).
From Thessalonica he went to Berea, ῬΈΕΙ by Silas, as he is called by St. Luke, in
the Acts of the Apostles, or, as St. Paul always calls him, Silvanus.
Being pursued by the rancour of the Jews, coming from Thessalonica, St. Paul quitted Berea,
leaving Silas and Timotheus there, and took ship for Athens (Acts xvii. 14, 15).
To Athens he was followed by Timotheus (1 Thess. iii. 1), and from Athens he despatched
Timotheus back to Thessalonica, in order to confirm the faith of the Christians there, and to ascer-
tain, and to report to the Apostle, what was their spiritual condition (1 Thess. iii. 2—5).
2. After a short stay at Athens, St. Paul came to Corinth (Acts xviii. 1).
At Corinth he formed a connexion with Aquila and Priscilla, and abode with them, and
laboured with his own hands as a tent-maker, and preached “every Sabbath-day in the Synagogue,
and endeavoured to persuade both Jews and Greeks” (Acts xviii. 2—4).
8. When he had thus been engaged at Corinth for. some time, Silas and Timotheus came to
him from Macedonia (Acts xviii. 5), bringing with them pecuniary supplies for the Apostle (2 Cor.
xi. 9).
It would seem that Timotheus only came directly from Thessalonica, to which he had been sent
by St. Paul from Athens, as above stated. (See 1 Thess. iii. 6.)
But Silas also came with Timotheus to Corinth, and he also came from Macedonia (Acts
xviii. 5), though probably from some other city, perhaps Philippi, the Christians of which are com-
mended for their liberality by the Apostle on the occasion of his first visit to Greece (Phil. iv. 15),
and through Berea (Acts xvii. 13).
On the arrival of Timotheus at Corinth, St. Paul wrote this Epistle to the Thessalonians from
that city (1 Thess. iii. 6. Acts xviii. 5).
4. It will be seen in the statements contained in the Chronological Table prefixed to the Acts of
the Apostles (pp. xxxv—xxxix) and to this volume, that this Epistle was probably written in
A.D. 534.
5. It was the first written of all St. Paul’s Epistles. As to this point there is almost an
universal consent of critics, 6. g. Chrysostom, Theodoret, Theophylact, Baronius, Ussher, Petavius,
Lightfoot, Pearson, Hammond, Mill, Lardner, Eichhorn, Hug, De Wette, Hemsen, Wurm, Anger,
Credner, Neander, Wieseler, Bloomfield, Davidson, Alford, and others. Bee the Table in Credner, p.
336, Wieseler, p. 606.
II. This circumstance imparts to it a special interest and importance.
In reference to this particular characteristic of this the first Epistle of St. Paul, it may be
observed,
3 Cp. Wieseler, Chronologie der apostolischen Zeitalters, p. 40—44, p. 595. Liinemann, Einleitung, p.6. A{ford, Prolegom.
p. 46. De Wette, p. 91. Davideon, ii. p. 434.
Vou. II.—Parrt III. B
2. INTRODUCTION TO
1. That, at the time in which it was written, Greece was under Roman sway, and was
divided into two Provinces, Macedonia and Achaia.
The capital city of the former Province was Thessalonica ; the capital of the latter Province was
Corinth.
The first Epistle of St. Paul was written in the one of these two capital cities, Corinth ; and it
was addressed to the other of them, Thessalonica. -
This circumstance illustrates.the history of St. Paul, and of the Apostolic Church.
It is a specimen of his practice. It displays the principle of action by which he was guided and
governed. He chose the greatest Cities as the fields of his missionary labour.
Here is a proof of his courage and zeal, and also of his confidence in the truth of his cause, and
in the aid of the Holy Ghost. St. Paul encountered Satan in his strongest holds, and there he
planted the Cross.
2. Besides, the wisdom of the Apostle is evident from this choice, as follows:
Thessalonica was a large Metropolis, communicating by a great Roman military road—the Via
Egnatia—with the shores of the Adriatic and Italy on the West, and with Asia on the East. It
was also situated on the coast, and had an excellent harbour. Consequently it was a commercial
emporium, and had intercourse by sea with all parts of the civilized world. No wonder then, that,
as St. Paul himself affirms in this Epistle (1 Thess. i. 8), the success of the Gospel at Thessalonica
was soon known far and wide, and (in his own expressive phrase) the Word of God sounded forth
from Thessalonica, as by a trumpet, throughout the world.
3. It may be remarked also, that in addressing an Epistle to the Church of Thessalonica, the
Holy Spirit, writing by St. Paul, was addressing the Church at large, of every age and country in
the world.
This Epistle was to be publicly read in the Church there (1 Thess. v. 27, where see note).
The Apostle gives a solemn charge to that effect. It was to be read there, not as a private letter,
but as the Epistle of a person inspired by the Holy Ghost; as a missive from God. All Christian
antiquity testifies that this injunction was obeyed, and that it was so read (see on 1 Thess. v. 27).
4. At Thessalonica, a busy city of trade and commerce, there were many hands of copyists
ready to make transcripts of the Epistle. And, from the local advantages, and commercial inter-
course of Thessalonica, by sea and by land, with the principal cities of the world, copies of the
Epistle addressed to it would be rapidly circulated. What the Holy Spirit wrote to Thessalonica
by the hand of St. Paul, was written to all; and would soon be diffused every where. What the
Apostle says of the word preached by him at Thessalonica, that it sounded forth thence every where,
would be no less true of the word of God written by him in this Epistle. It would be like a
Trumpet of the Gospel, which, being filled by the breath of the Holy Ghost, would sound in the ears
of the world.
5. The shortness of this Epistle is not without its purpose and significance. Being short it
would be more speedily transcribed and circulated. This remark applies also to the second Epistle
to the Thessalonians, the next in chronological order of St. Paul’s Epistles. That contains a refuta-
tion of an error, and an exposure of a fraud, and is a depository of a solemn prophetical warning.
It was requisite that it should be easily circulated. Hence, probably, its brevity.
6. Since, also, these two Epistles were the first written by the Apostle, they would not have
the advantage of any reputation derivable from previous writings from the same hand.
But being easily transcribed, and readily circulated, and publicly read in Churches, they would
promulgate the name and acts of the great Apostle of the Gentiles, and would prepare the way for
the general and ready reception of the subsequent, longer and more elaborate, Epistles from the same
pen.
III. The success which attended St. Paul’s Apostolic labours at Thessalonica is very remark-
able.
It would seem from the Acts of the Apostles (xvii. 1—9), that he had spent only a few weeks
at Thessalonica ; and while he was there, as he himself relates, he “laboured night and day, working
with his own hands” (1 Thess. ii. 9. 2 Thess. iii. 8). He was also the first person who preached
the Gospel there (1 Thess. i. 9. 2 Cor. x. 15. Rom. xv. 20).
THE FIRST EPISTLE TO THE THESSALONIANS. 3
And yet the harvest which he there reaped was abundant; as is evident from this Epistle
(1 Thess. i. 3—10. Cp. Acts xvii. 4).
Nor were the results of his preaching temporary, superficial, and stationary, but permanent,
substantial, and progressive. They were fruitful of practical results, in the daily growth of the
graces and virtues of a religious life, both in action and in suffering for the Gospel (1 Thess. iii.
1—9; iv. 9, 10. 2 Thess. 1—3).
By what means were these results produced P
This is an important and interesting subject of inquiry.
1. Doubtless, in a great measure, they were effected by the mighty working of the Divine Head
of the Church, sending down the miraculous gifts of the Holy Ghost on those who received the
faith of Christ, and were baptized into Him; exciting the attention of others by the spiritual graces
vouchsafed to them, and making themselves visible by external manifestations, particularly by the
Gift of Tongues; and accrediting the ministry of St. Paul by these and other supernatural effects.
The Miracle recently wrought by him in the neighbouring city of Philippi, and the Divine inter-
position there vouchsafed in his behalf for his deliverance from prison by an earthquake (Acts xvi.
16—30), would also have made themselves heard and felt αὖ Thessalonica, to which the intelligence
of his sufferings at Philippi was brought, (1 Thess. ii. 2,) and would have predisposed many there
to pay attention to his preaching.
2. Many of his converts at Thessalonica were proselytes of the Gate (Acts xvii. 4). The
providential pre-arrangement for the reception of the Gospel through the medium of this important
and numerous class of persons has been already described, and was one of the most effective agencies
for the diffusion of Christianity in all the great cities of the heathen world’. There is good reason
for believing that it was very serviceable at Thessalonica.
But these auxiliaries would have produced little permanent result, unless a settled provision had
been made by the Holy Spirit animating and directing the Apostle for the subsequent regular and
continuous watering of the seed of the Word which had been sown there by his ministry when he
was in that city.
3. One of the most interesting and instructive characteristics of this Epistle—the first written
by St. Paul—is therefore to be found in the evidence it affords of the provision made by him for
this purpose. This evidence is more valuable because it is so unobtrusive that it would hardly
attract the attention of a cursory reader.
For example, we do not find in this Epistle any direct commands given to the Thessalonians
to constitute a Church; but they are addressed as already incorporated in a Church. Both the
Epistles bear this address in their commencement,—“ to the Church of the Thessalonians.”
Nor do we find any injunction in the Epistle that they are to constitute a body of Clergy to
preach the Word and administer the Sacraments of Christ. But injunctions are given them in it
how they are to ¢reat their Ministers, already constituted. ‘We beseech you, brethren, to know
(i.e. to discern, to acknowledge, and revere) them that are over you in the Lord, and admonish you,
and to esteem them very highly in love for their work’s sake.” (1 Thess. v. 12, 13.)
Again, there is no explicit precept in the Epistle for the assembling of the Christians at
Thessalonica together at a set time and place for the reading of the Holy Scriptures, and for public
worship, and for the reception of the Holy Communion.
But the injunctions at the close of the Epistle will sufficiently show to an intelligent and
thoughtful reader, that provision for those things had been already made.
In fact, they are, as it were, taken for granted by St. Paul in writing this Epistle.
Such usages as these are probably among the παραδόσεις, or traditions, which he had taught
them, and for keeping which they are commended by him. (2 Thess. ii. 15. Cp. 1 Cor. xi. 2.)
The brief directions given at the close of his Epistle—brief, because easily understood by them
to whom it was sent—with regard to the holy kiss (1 Thess. v. 26), and also as to the public read-
tng of his own Epistle (v. 27), are of this character.
This will be readily acknowledged by those who will take the pains to compare these with
3 See the Introduction to the Acts of the Apostles, p. xvii.
B2
4 INTRODUCTION TO
other similar injunctions and directions in St. Paul’s other Epistles, and with statements occurring
incidentally in the History of the Acts of the Apostles*, and will also read them with the help
of the light shed upon them by the writings of Primitive Christian Antiquity, particularly those
of the Apostolic Fathers, and of Justin Martyr, Tertullian, and Ireneus—without which the work
of expounding the Epistles of St. Paul cannot be effectually performed ‘.
IV. Hence an important inference may be drawn. If such was the provision for the regular
organization of the order, ministry, and offices of the Church at Thessalonica, which St. Paul had
only visited once, and where he had stayed but for a short interval, and where the Gospel had been
planted merely for a few months when this Epistle was written, assuredly this organization was
regarded by the Apostle as of primary importance, and doubtless he took care to provide a similar
organization for other Churches, which he afterwards planted, and where he remained in person for
a longer time.
This reasonable deduction will have its due weight with those who investigate the primitive
history of the Church Polity. It will also have its practical bearings on the conduct of Christian
Missions.
The extraordinary success of St. Paul’s ministry at Thessalonica is to be attributed to the means,
which, under the Divine guidance of the Holy Spirit, and with His blessing, were used by the
Apostle not only for the first planting, but also for the continuous healthful growth, of the Gospel.
It will show what the Divine plan of propagating the Gospel is, and how the Divine blessing
is to be obtained, for winning Heathen Populations, and in recovering semi-pagan Cities to Christ.
It will prove that this is to be achieved, not merely by preaching, even with the eloquence of a
St. Paul (if it were now to be had), but also by the regular ministries of religion, in a systematic
organization of Church regimen, and in the peaceful dispensation of the ordinary means of grace, to
every member of the body of Christ.
Acting on these principles, the Church of the present day, in her own Missionary Labours, may
look, with the Divine blessing, for similar success to that which attended those of St. Paul.
V. Lastly, another inference of a doctrinal kind suggests its proper instruction here.
On examining this Epistle, and the Second to the Thessalonians—the earliest Epistles of
St. Paul—we find that as far as they are of a dogmatical character, they are mainly taken up,
With asserting, enforcing, and explaining, certain specific Articles of Christian Faith and
Practice to those who have turned from Idols to the Living God by Repentance (i. 9), and have
received the Gospel of Christ, and have been led into the path of Christian Life for “the work
of Faith, the labour of Love, and the Patience of Hope” (i. 3). These are'—
1. The Death and Resurrection of Christ.
2. The General Resurrection.
8. The Second Advent of Christ in Glory, to judge the Quick and the Dead.
4. The Eternity of future Rewards and future Punishments. (See 1 Thess. iv. 13—18; v. 1—
10. 28, 24. 2 Thess. i. 7—10; ii. 1—8; iii. 5.)
In perfect harmony with this his own practice in preaching, St. Paul calls these things the
“ first principles of the doctrine of Christ.” Heb. vi. 1, 2.
5. The personal existence and active working of Satan, whom his hearers had renounced in
their Baptism. (See 1 Thess. ii. 18; iii. 5. 2 Thess. ii. 9; iii. 3.)
6. The practical application of these specific doctrines.
Thus these two earliest Epistles teach where the foundations are to be laid in preaching to the
Heathen, and to those who are almost Heathens. And this inference is confirmed by St. Paul’s own
3 See particularly Acts xiv. 23; xx. 7. 28.
4 See note below on | Thess. v. 26,27. 2 Thess. iii. 10, 11.
5 If, as some have ventured to allege (e.g. Baur, Paulus der Apostel, pp. 480, &c.), these Epistles-were not genuine works of St.
Paul, but only centos made up of other Epistles, they would have been of a much more comprehensive character, and their contents
would have been much more miscellaneous than they are. Among many internal proofs of genuineness (which might be multiplied
easily) one may be adduced from the first line of both the Epistles, viz. that a forger, writing in St. Paul’s name, would certainly
have called himself an Apostle. See note there.
THE FIRST EPISTLE TO THE THESSALONIANS. 5
practice at Athens, where he preached “Jesus and the Resurrection” (Acts xvii. 18), and a future
Day of Retribution to all men both in body and soul. (Acts xvii. 31.)
Thus these two Epistles standing at the beginning of the course of teaching of the Great Apostle
of the Gentiles, in his inspired writings addressed to single cities, and to the whole world even to
the Day of Doom, have their appropriate place and office. They lay the foundation in asserting the
personal existence and in revealing the energetic working of the Evil One, the Tempter, Satan ; and
in inculcating the great doctrines of Death and Judgment, Heaven, and Hell, and Eternity.
They were the first of St. Paul’s Epistles; and were to be followed from time to time by
other Epistles from him, which suppose this foundation to be already laid, and are built upon it.
It is a very erroneous notion,—consequent perhaps on a disregard of the chronological order of
St. Paul’s Epistles,—that they were put forth incoherently, accidentally, and at random, without
any mutual connexion and dependence.
The Epistles of St. Paul are not mere disjointed fragments, but form a harmonious whole.
The goodly structure of the great Apostle’s Teaching arose gradually, quietly, and securely,
ever growing in height, beauty, and dignity, with each successive Epistle, till the whole fabric was
completed. And then the holy Apostle, having at length fulfilled his task as a wise master builder
in Christ (1 Cor. iii. 10), passed from the City of this World to the Everlasting City whose Builder
and Maker is God (Heb. xi. 10), and from the labours and conflicts of the Church militant, to the
rest and triumph of the Church glorified.
ΠΡΟΣ OESSAAONIKEIS Α΄.
£2 Cor. 1. 19.
Eph. 1. 2.
2 Thess. ]. 1.
1 Pet. 5. 12.
Tux title of the Epistle, πρὸς Θεσσαλονικεῖς a’, is that which
is given in A, B, D, E.
Cu. I. 1. Παῦλος] On the name Paul, see note, Acts xiii. 9.
In neither of the Epistles to the Thessalonians does St. Paul
annex to his own name the title of Apvetle.
But he does adopt this designation at the commencement of
ail his other Epistles, with three exceptions (for special reasons),
the Epistles to Philemon, the Philippians, and Hebrewe.
The reason seems to be, that these two Epistles to the Thes-
salonians are the earliest that St. Paul wrote; and that when he
wrote them (viz. soon after his arrival at Corinth, a.p. 52) he had
only just commenced his Apostolic Labours in Greece, and he
would not put forward the Apostolic title before he had amply
made good his claim to it by Apostolic acts.
Here, then, is an example of difference of address in St. Paul’s
Epistles, which is in harmony with the facts of the case, as re-
lated in the History of the Acts; and it shows in an unobtrusive
way, that St. Paul does not overrate the results of his own minis-
terial labours.
— Σιλονανός] Silvanus, always so called by St. Paul (2 Thess.
i. 1. 2 Cor. i. 19), and by St. Peter (1 Pet. v. 12), and always
called Silas by St. Luke (Acts xv. 22. 27. 32. 34. 40), where he
is first associated as a fellow-missionary with St. Paul (xvi. 19.
25. 29; xvii. 4. 10. 14, 15; xviii. 5); and always placed before
Timothy by St. Luke (Acts xvii. 14, 15; xviii. 5), and by St. Paul
(2 Thess. i. 1. 2Cor. i. 19). He is first heard of in connexion
with the Church at Jerusalem (Acts xv. 22), and his Aramaic
name Silas was probably modified into Silvanus for readier ac-
ceptance with the Greek and Roman Christians, see on Acts
xiii. 9. The same individuals were often characterized by a longer
and a shorter name, see on Acts xv. 22, On his subsequent his-
tory, see on Phil. i. 1.
— Τιμόθεος] Timotheus, first associated with St. Paul at
Lystra (Acts xvi. 1) in the Apostle’s second missionary tour. On
his personal history, see on 1 Tim. i. 2.
St. Paul associates Silvanus and Timotheus with himself in
writing these two Epistles to the Thessalonians, because they had
been with him at Thessalonica, and were left by him in Mace-
donia to continue his missionary work (see on Acts xx. 5) when
he quitted it for Athens, at which place they were desired to
rejoin him (Acts xvii. 13—16), and from which Timothy was
despatched back to Thessalonica (1 Thess. iii. 2), whence he came
to St. Paul at Corinth. (Acts xviii. 5.)
St. Paul’s practice in associating o¢hers with himself in writing
his Epistles, 6. g. Sosthenes in his 1st Epistle to the Corinthians,
and Timothy in his Epistles to the Philippians, and to the Co-
lossians, and to Philemon, and Silvanus and Timotheus in both
his Epistles to the Thessalonians, deserves consideration :—
1) As an example of humility, modesty, and charity.
2) As a guarantee of the genuineness, and authenticity, and
infegrily of his Epistles.
For example, Silvanus and Timotheus, being present with
St. Paul when he wrote these two Epistles to the Thessalonians,
and being associated with St. Paul in writing them, would natu-
rally be appealed to if any doubt arose as to the genuineness, &c.
of any part of them.
I, '*ITATAOX καὶ Σιλουανὸς καὶ Τιμόθεος τῇ ἐκκλησίᾳ Θεσσαλονικέων ἐν
Θεῷ Πατρὶ καὶ Κυρίῳ ᾿Ιησοῦ Χριστῷ, χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς
ἡμῶν, καὶ Κυρίου ᾿Ιησοῦ Χριστοῦ.
In this there was a peculiar fitness in the choice
of Timothy. He is associated with St. Paul in these his first
Epistles to a Christian Church, and also in the Jast, to the PAi-
lippians.
He was young when these Epistles were written (Acts xvi.
1 Tim. iv. 12), and survived long, in an exalted station in the
Church as Bishop of Ephesus, to be a public witness of the
genuineness of the Epistles of St. Paul. (Eused. iii. 4, cf. on Rev.
ii. 2. Tillemont, Mem. ii. 67.)
At the same time, the authorship of the Epistles is solely
from St. Paul. They are not in any sense the Epistles of Timothy,
but entirely of St. Paul. See below, iii. 1, where he says, “ We
thought it good to be left at Athens alone, and sent Timothy, our
brother and fellow-labourer to you ;” and (ver. 6) “‘ when Timothy
came to us from you.” Here, in using the pronoun we, he means
himself only, for Silvanus as well as Timothy came to him from
Macedonia to Corinth. (Acts xviii. δ) And indeed Timothy
only seems to have come to St. Paul at Athens, and Silvanus re-
mained in Macedonia. (Acts xvii. 10. 14.) See also the Epistle
to the Philippians (ii. 19), where he mentions Timothy, although
Timothy’s name is associated with his own at the beginning of
the Epistle.
— τῇ ἐκκλησίᾳ Θεσσαλονικέων) to the Church of the Thes-
salonians. And so again in the second Epistle, i. 1. He does
not speak of the Church in the city, but of the Church of in-
habitants in it.
It is observable that these two Epistles, the earliest in date,
are the only Epistles of St. Paul where he writes thus.
In other cases he addresses the Church as the Church of God,
planted and settled in the city. See, for instance, 1 Cor. i. 2, τῇ
ἐκκλησίᾳ τοῦ Θεοῦ τῇ οὔσῃ ἐν Κορίνθῳ. Similarly St. John in
the Apocalypse addresses each of the Churches of Asia, as settled
in their respective cities, e.g. ἐν ᾿Εφέσῳ (Rev. ii. 1), ἐν Σμύρνῃ
(ii. 8), ἐν Περγάμφ (ii. 12). Cf. ii. 18; iii, 1. 7. 14.
hat is the reason of this difference?
Perhaps the Christians of Thessalonica, who had only been
visited once by St. Paul, and among whom he had only been able
to remain for about three weeks (Acts xvii. 2), could hardly have
been yet so organized as that a Church might be said to be planted
in their city. A Church there was, but it was rather made up of
Thessalonians than established in Thessalonica.
1) same remark may, perbaps, apply to Laodicea. (Col.
iv. 16.
But at Corinth he remained a year and six months. (Acts
xviii. 11.) Therefore, in writing his Epistles to the Corinthians,
he might well inscribe them “to the Church that is existing (τῇ
οὔσῃ) in Corinth.” (1 Cor. i. 2. 2 Cor. i. 1.)
Observe also that in his first five Epistles, and in them only
(viz. the two to the Thessalonians, the Epistle to the Galatians,
and the two to the Corinthians), does he address himself τῇ
ἐκκλησίᾳ to the Church of, or in, the city or country.
In all the later Epistles to other Churches he expands the
word to τοῖς ἁγίοις, “the Sainte,” or τοῖς ἁγίοις πᾶσι, “all the
Saints.”
The only exception, which confirms the rule, is Philemon 2,
τῇ war’ οἶκόν σον ἐκκλησίᾳ. Thus he teaches that all the mem-
1 THESSALONIANS I. 2—6. 7
2 > Εὐχαριστοῦμεν τῷ Θεῷ πάντοτε περὶ πάντων ὑμῶν, μνείαν ὑμῶν ποιού-
μενοι ἐπὶ τῶν προσευχῶν ἡμῶν ἀδιαλείπτως ὃ " μνημονεύοντες ὑμῶν τοῦ ἔργον
τῆς πίστεως, καὶ τοῦ κόπου τῆς ἀγάπης, καὶ τῆς ὑπομονῆς τῆς ἐλπίδος τοῦ
Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ, ἔμπροσθεν τοῦ Θεοῦ καὶ Πατρὸς ἡμῶν, * * εἰδό-
τες, ἀδελφοὶ ἠγαπημένοι ὑπὸ Θεοῦ, τὴν ἐκλογὴν ὑμῶν, ὃ" ὅτι τὸ εὐαγγέλιον
ἡμῶν οὐκ ἐγενήθη εἰς ὑμᾶς ἐν λόγῳ μόνον, ἀλλὰ καὶ ἐν δυνάμει καὶ ἐν Πνεύματι
ἁγίῳ, καὶ ἐν πληροφορίᾳ πολλῇ, καθὼς οἴδατε οἷοι ἐγενήθημεν ἐν ὑμῖν δι’ ὑμᾶς.
b Eph. 1. 16,
2 Thess. 1. 3.
Phil. 1. 3.
Rom. 1. 8, 9.
ο John 6. 29.
2 Thess. 1. 11.
Gal. 5. 6.
James 2. 17.
ἃ Col. 3. 12.
2 Thess. 2. 13.
5 Καὶ ὑμεῖς μιμηταὶ ἡμῶν ἐγενήθητε καὶ τοῦ Κυρίου δεξάμενοι τὸν λόγον ἐν ix Fi."
bers of the visible Church are to be accounted to be, and are
obliged to be, ἅγιοι, sainés.
On the geography and history of Thessalonica, see the autho-
rities in Welstein, p. 297; Winer, R. W. B. ii. p. 608; Leake,
Northern Greece, iii. 235; Howson, i. 379; Liinemann, p. 1;
Alford, Proleg. p. 44. It was anciently called Therme, and gave
its name to the bay (sinus Thermaicus) on which it was built, and
was enlarged and beautified by Cassander, and called Thessalonica
from his wife, sister of Alexander the Great. After the Roman
conquest of Macedonia by Paulus Emilius, it became the capital
of Macedonia Secunda, and afterwards the capital of the whole
Province; and was the most populous and wealthy city of Mace-
Sorte the Apostolic age. (Strabo, vii.7. Theodoret, H. E.
v. 17.
On the contrast of character between Thessalonica, a Greek
free city, and Philippi, a Roman colony in Greece, see above
note on Acts xvii. 6.
— χάρις ὑμῖν καὶ εἰρήνη] Grace to you and Peace. Observe
that at the commencement of this, the first of St. Paul’s Epistles,
and of every one of his Epistles, the Apostle adopts this double
salutation—
XAPIZ, Grace, referring to the Greek greeting χαίρειν.
EIPHNH, Peace, referring to the Hebrew wird (Shalom).
But he elevates and spiritualizes, consecrates and Christianizes
those forms of social salutation; he gives an A lic greeting to
the World. So also St. Peter, “‘ Grace and Peace.’’ (1 Pet. i. 2.
2 Pet. i. 2.) In the Pastoral Epistles of St. Paul ἔλεος is in-
serted between χάρις and εἰρήνη, and so 2 John 3, and Jude 2.
Our Blessed Saviour, the Prince of Peace, had said to His
asserabled Apostles on the Sunday of, and next after, His Resur-
rection from the Dead, ‘‘ Peace be unto you’’ (John xx. 19. 26),
but He had not yet said, “‘ Grace be upon you,” for He had not
yet been glorified by His Ascension, and had not yet sent down
from heaven the Holy Spirit of Grace.
— ἀπὸ Θεοῦ---Χριστοῦ] Not found in B, F, G, and omitted by
Tisch., Liinem, Alf., but the words are in A, D, E, J, K.
2. ebxapictoipev] We render thanke.
One of the characteristics of the two Epistles to the Thessa-
lonians, which bespeaks their early date, and distinguishes them
from the later Epistles, is the use throughout of the first person
plural we and our, and not J and mine. Cf. 2 Thess. i. 3. And
contrast this with Philippians i. 3, and that Epistle throughout,
in which Timothy is also associated with St. Paul. (Phil. i. 1.)
When he wrote to the Thessalonians the dignity of St. Paul’s
Apostolic character, and the weight of his authority, had not as
yet been fully shown and acknowledged.
The following recapitulatory summary of the infroductory
characteristics of St. Paul’s Epistles may serve to illustrate their
claims to order and design.
(Ll) He éeging all his Epistles with his own name “ Paul,”
except the Epistle to the Hebrews.
(2) He adds to his own name the official title of Apostle in
ail his Epistles, except in the two earliest, and in the Epistles to
Philemon, the Philippians, and the Hebrews, where it is omitted
for special reasons.
(3) In his earliest five Epistles he addresses himself τῇ
ἐκκλησίᾳ x.7.A., but in no others.
(4) In his earliest two Epistles he addresses himself τῇ
ἐκκλησίᾳ of persons in the city, and nof τῇ ᾿Εκκλησίᾳ in the
city, and in no others.
5) In all the later Epistles he addresses himself τοῖς ἁγίοις.
( In all hie Epistles he commences with the salutation
χάρις καὶ εἰρήνη, ‘Grace and Peace.’’ In all his Pastoral Epistles,
‘¢ Grace, Mercy, and Peace.”
(7) In his earliest Epistles he uses the first person plural
‘we:’ in his later Epistles the first singular ‘J.’
(8) As to his usage at the close of his Epistles, see on
1 Thess. v. 28.
(9) All these minute incidents indicate a well prepared and
- 2.10.
71 Cor. 11.1. Acts 5.41. Heb. 10.34. Acts 13. 52.
well digested plan in the composition of his Epistles, even in details
of diction, and much more in the delivery of doctrine. See In-
troduction above, ὃ v.
8. τοῦ ἔργον τῆς πίστεως) of the work of your faith, the
JSruit of the tree planted by us. Cp. Titus iii. 8. James ii. 22,
and Winer, p. 541. St. Paul commends here a Faith which works,
a Love which labours, and a Hope which endures; and teaches
that Faith is not to be approved without Works, nor Love without
Labour, nor Hope without Patience. Cp. Chrys. here.
— τοῦ Κυρίου ἡμῶν] of our Lord. Christ, the Author and
also the object of Faith, Charity, and Hope. They proceed from
Him as their Origin, and tend towards Him, and terminate in
Him as their End.
— ἔμπροσθεν τοῦ Θεοῦ καὶ Πατρὸς ἡμῶν} in the sight of God,
who is also our Father. Although men may not see your good
works, and although if they see them they may revile them, you
are not moved thereby, for your eye is upon God, and the Eye of
your Heavenly Father, who seeth in secret, is upon you; and He
will hereafter reward you openly for your Faith, Hope, and
Charity, when this world has passed away. (Matt. vi. 4. 18.) Cp.
Chrys., Theoph.
4, εἰδότες τὴν ἐκλογὴν ὑμῶν] knowing your election. This
is said to aii the members of the Thessalonian Church (cp.
2 Thess. ii. 13), and does not predicate any thing of the final con-
dition of any one among them. St. Paul did not even know
whether ae would be saved. (1 Cor. ix. 27, and Philipp.
iii, L1—13.
Compare | Pet. i. 1, where St. Peter addresses ali to whom
he is writing as ἐκλεκτοὶ, and 2 Pet. i. 10, where he exhorts them
to make their election (ἐκλογὴν) sure.
All the members of the Visible Church are ἐκλεκτοὶ in the
eyes of man; the members of the Invisible Church alone, whom
God, and God only, knows, and of whom He knows that they will
persevere unto the end, are elect in the eyes of God. See below
on Romans viii. 30. Hooker, 11]. ii. 4 -- 8.
Observe, therefore, that St. Paul infers their election from
their good fruits.
He says we “know your election, because (87:) our Gospel
was made (by God’s grace) to you to be effectual (ἐγενήθη, factum
est), not in words only, but in power and in the Holy Ghost, and
in much assurance, just as you on your side know what sort of
persons we were made (by God’s grace) to be in you for your
sakes. From the /ruffs of the Gospel among you we derive proofs
of your election, and reasons for gratitude to God; as you on your
side may derive reasons also for faith, and hope, and joy, from
considering the effects wrought in us by God’s grace among you.”
5.] On the aorist passive ἐγενήθη, was made (i.e. by God’s
gre) see Winer, § 15, p. 77.
ὁ is observable that this form is repeated very often in this,
the first, and in the second chapter of St. Paul’s first Epistle (see
τ. 5, bis v. 6, and ii. δ. 7, 8. 10. 14), as if he would thus declare
at the outset that whatever he or his converts did that was good,
was made and done in them by the free grace of Gud. The Vul-
gate rightly renders ἐγενήθητε, v. 6, by ‘facti estis ;’ and so the
old Latin Version in Cod. Augiensis, and Cod. Boernerianus, and
Primasius.
— els ὑμᾶ:] 8. B, I, K, most cursive MSS., Lachmann, and
Alf. Elz. has πρός: but els is better adapted to express the ef-
fectual reception of the Gospel in the heart. Cp. Heb. ii. 3.
— ἐν Πνεύματι ἁγίῳ) by the Holy Ghost, and His gifts, such
as the gift of Tongues shed on those who were admitted into the
Church by Baptism. See Acts x. 44. (Theodoret.)
— ἐν πληροφορίᾳ) in full assurance. The metaphor is from a
ship. As a vessel with its sails spread and filled with a prosperous
gale is wafted on steadily and swiftly, 80 you went on in your
Christian voyage, with your hearts filled and impelled by the
heavenly breeze of the Spirit. See above on Luke i. 1.
6. μιμηταὶ ἡμῶν ἐγενήθητε) ye were made (by God’s grace)
to be followers of us and of the Lord. See on 1 Cor. xi. 1,
μιμηταί μου γίνεσθε, καθὼς κἀγὼ Χριστοῦ.
1 THESSALONIANS I. 7—10. IL 1, 2.
θλίψει πολλῇ, μετὰ χαρᾶς Πνεύματος ἁγίου, 7 ὥστε γενέσθαι ὑμᾶς τύπον πᾶσι
τοῖς πιστεύουσιν ἐν τῇ Μακεδονίᾳ καὶ ἐν τῇ ᾿Αχαΐᾳ. °®*’ Ad’ ὑμῶν γὰρ ἐξήχη-
ται ὃ λόγος τοῦ Κυρίου οὐ μόνον ἐν τῇ Μακεδονίᾳ καὶ ᾿Αχαΐᾳ, ἀλλὰ ἐν παντὶ
τόπῳ ἡ πίστις ὑμῶν ἡ πρὸς τὸν Θεὸν ἐξελήλυθεν, ὥστε μὴ χρείαν ἔχειν ἡμᾶς
ach. 1. 5,9.
b Acts v. 41.
& 16. 22, &c.
& 17. 2.
Phil. 1. 30.
2 Tim. 1. 12.
Heb. 11. 36, 37.
Θεοῦ ἐν πολλῷ ἀγώνι.
λαλεῖν τι. 9" Αὐτοὶ γὰρ περὶ ἡμῶν ἀπαγγέλλουσιν ὁποίαν εἴσοδον ἔσχομεν
a ea Ν aA > ,’ x x A 28 Led 3 tA , »
πρὸς ὑμᾶς, καὶ πῶς ἐπεστρέψατε πρὸς τὸν Θεὸν ἀπὸ τῶν εἰδώλων δουλεύειν Θεῷ
ζῶντι καὶ ἀληθινῷ, 19! καὶ ἀναμένειν τὸν Υἱὸν αὐτοῦ ἐκ τῶν οὐρανῶν ὃν ἤγειρεν
ἐκ νεκρῶν ᾿Ιησοῦν, τὸν ῥνόμενον ἡμᾶς ἀπὸ τῆς ὀργῆς τῆς ἐρχομένης.
Il. 1." Αὐτοὶ γὰρ οἴδατε, ἀδελφοὶ, τὴν εἴσοδον ἡμῶν τὴν πρὸς ὑμᾶς, ὅτι οὐ
κενὴ γέγονεν, 3 " ἀλλὰ προπαθόντες καὶ ὑβρισθέντες, καθὼς οἴδατε, ἐν Φιλίπ-
ποις, ἐπαῤῥησιασάμεθα ἐν τῷ Θεῷ ἡμῶν λαλῆσαι πρὸς ὑμᾶς τὸ εὐαγγέλιον τοῦ
Ἴ. τύπον] So Β, D; and this reading has been adopted by
Lachm., Tisch., Alford, and is preferred by Liinemann and
Winer, p. 157; and so Vulg., and Syriac, and 4thiopic Ver-
sions, and Primasius, “ αἱ facti sitis forma.” Elz. has τύπους.
— ἐν τῇ Μακεδονίᾳ καὶ ἐν rfj*Axatg] In Macedonia and Achaia,
the two Roman provinces of Greece. See note on Acts xvi. 10,
and above, Introduction to this Epistle, § II.—Elz. omits the
second ἐν.
8. ἐξήχηται] has been made to sound forth as the clear voice
of a Trumpet (Chrys., Theodoret). ἐκηρύχθη (Hesych.) The
neuter form is used by the Septuagint in Joel iii. 14, ἦχοι
ἐξήχησαν. Sirach xl. 13, βροντὴ ἐξήχησεν. This diffusion of
the Gospel from Thessalonica was a happy result of its geographi-
cal position and commercial advantages,
St. Paul, in his missionary course, selected great centres of
population as the fields of his apostolic labours,—such as Thes-
salonica, Corinth, Ephesus, Rome. In them he planted the
Cross. To them specially he addressed Epistles. He chose those
places where he had enemies. (Cp. 1 Cor. xvi. 9.) He encoun-
tered Satan in his strongholds,—a proof of his courage, and of
confidence in his cause, and an evidence of the truth of Chris-
tianity. And those great Cities became, as Thessslonica is here
a eh like Trumpets of the Gospel to the World. (Cp. Rom.
i. 8.
9. αὐτοί] ipsi, of their own accord, without any word on our part.
— ἔσχομεν] So the best authorities.— ΕἸΣ. ἔχομεν.
— ἀπὸ τῶν εἰδώλων} from idols, Therefore the Church of
the Thessalonians consisted mainly of Gentile converts; and this
is what appears from the History of the Acts, xvii. 5. 11.13. It
must be remembered, however, that St. Paul, on his arrival at
Thessalonica, had offered the Gospel in the first instance (as was
his invariable practice) to the Jews. He passed through Amphi-
polis and Apollonia, and went on to Thessalonica, because the
Synagogue of that District was there. (Acts xvii. 1.) And when
there, he went, according to his custom, into the Synagogue, and
reasoned with them for three Sabbath days from their Scrip-
tures. (Acts xvii. 2.)
But the Jews of Thessalonica did not ‘search the Scrip-
tures, whether these things were so.” (Acts xvii. 11.) The
fruits of his preaching were, for the most part, seen by its effects
upon the Gentiles. This is evident from the exasperation of the
Jews, which was produced by those effects. See below, ii. 16,
and Acts xvii. 4, where the reading of A, D, and the Vulgate,
καὶ Ἑλλήνων πλῆθος πολὺ, approved by Paley and received by
Lachmann, has much to recommend it.
This was ἃ remarkable result. The Jews, who possessed the
advantage of the preparations made for the Gospel by the Sertp-
tures of the Old Testament, which they had in their hands and
heard in their Synagogues, rejected the Gospel; the Gentiles,
who did not enjoy this benefit, received it.
In accordance with these historical facts, we may observe as
a remarkable internal coincidence, that in both the Epistles to the
Thessalonians, and also to their neighbours the Philippians (whose
circumstances were similar), St. Paul never quotes directly from
the Scriptures of the Old Testament, (Cp. below, 1 Cor. i. 19.)
The Holy Spirit addressed the first two Epistles of the New
Testament to those who had not enjoyed the light of the Old
Testament, but profited by the Light of Conscience and of Reason,
and gladly received the Gospel. Thus he shows God’s love to all
who, in a teachable spirit, use the advantages, whatever they may
be, that they possess.
These considerations suggest the following inquiry :—Whe-
ther other spiritual provision was not then made for the edifica-
tion of these and other Gentile Churches of Macedonia and
Achaia ?
St. Paul deemed it requisite that they should now possess
Epistles written by himself..... Was it not equally necessary
that they should possess a written Historical Record of the
words, works, and sufferings of Christ ? The Holy Spirit dic-
tated Epistles to them. [8 it not probable that they were then
supplied by Him also with a written Gospel?
Is it not also probable that this Gospel was the Gospel of
St. Luke?
It appears that St. Paul was accompanied from Troas into
Macedonia by St. Luke.
St. Luke describes St. Paul’s vision at Troas in Acts xvi. 10;
and after that description, he adds, “we immediately sought
means to go forth into Macedonia, assuredly gathering that the
Lord had called us to preach the Gospel to them.”
St. Luke therefore had a mission in Macedonia as well as
St. Paul.
St. Luke appears to have been ἐς
(see on Acts xvi. 40). For what purpose ?
For an answer to this question let the reader be requested to
consider the statements and reasonings in the notes below on
1 Thess. v. 2, and on 1 Cor. viii. 18.
In the Collect for St. Luke's Day, the Church of England,
with many ancient Christian Authorities, has expressed an opinion
that the words of St. Paul, “" the brother whose praise is in the
Gospel in all the Churches’’ (which words were written in Mace-
donia), refer to St. Luke.
The Gospel of St. Luke was generally supposed by Christian
Antiquity to have been written under the eye of St. Paul, and to
by St. Paul at Philippi
?
shave been specially designed for the Churches of Macedonia and
Achaia. (See Introduction to St. Luke’s Gospel.)
No place would be better adapted for the circulation of a
written Gospel than Thessalonica, on account of its situation and
its commerce, by means of which (as the Apostle here says) “" the
Gospel sounded from it through the world.” On this point see
further below, ii. 18; v. 2. 27.
— θεῷ ζῶντι καὶ ἀληθινῷ] ‘The Living and True God,’ as
distinguished from dead images and dead men who are objects of
worship to the heathen. Cp. Wisdom xiv. 15 concerning the
origin of idolatry, εἰκόνα ποιήσας τὸν νεκρὸν ἄνθρωπον, ὡς
Θεὸν ἐτίμησε.
On the proper sense οὗ ἀληθινὸς (the sense of which is very
different from that of 4476s) as applied to the One true God in
order to distinguish Him from the many Jdu/s of Paganism, see
note on John xvii. 3, and cp. 1 John v. 20, 21, οὗτός ἐστιν 6
ἀληθινὸς Θεὸς καὶ ἡ ζωὴ αἰώνιος" τεκνία, φυλάξατε ἑαυτοὺς ἀπὸ
τῶν εἰδώλων.
10. καὶ ἀναμένειν) and to wail for—. The Doctrines of the
future Resurrection and Universal Judgment to come, and the
Supreme Royalty of Jesus, were the Doctrines which the Apostle
made the primary subject of his preaching to the Gentiles. See
above, Introduction to this Epistle, § V., and below, 1 Thess.
iii. 13; iv. 16; v. 2. 2 Thess. i. 7, and St. Paul’s Sermon at
Athens, Acts xvii. 31; and cp. Tertullian de Resurrectione,
ς. 24.
Hence the charge against him at Thessalonica, as if he
preached against Cesar, ‘‘saying, that there is a different King
(ἕτερον βασιλέα), Jesus’’ (Acts xvii. 7).
Cu. 11. 3. ὑβρισθέντες, καθὼς οἴδατε] contumeliously and in-
juriously handled, as ye know, at Philippi—a statement ex-
plained by the History, Acts xvi. 22, describing the shameful
usage received by Paul and Silas at Philippi.
1 THESSALONIANS I. 3—7. 9
δ. Ἢ yap παράκλησις ἡμῶν οὐκ ἐκ πλάνης, οὐδὲ ἐξ ἀκαθαρσίας, οὐδὲ ἐν
γὰρ παρ ἡμῶ ρ
δόλῳ, 4 “ ἀλλὰ, καθὼς δεδοκιμάσμεθα ὑπὸ τοῦ Θεοῦ πιστευθῆναι τὸ εὐαγγέλιον,
οὕτω λαλοῦμεν, οὐχ ὡς ἀνθρώποις ἀρέσκοντες, ἀλλὰ τῷ Θεῷ τῷ δοκιμάζοντι
ΝΥ , ε a
Tas καρδίας ὑμῶν.
δ « Οὔτε γάρ ποτε ἐν λόγῳ κολακείας ἐγενήθημεν, καθὼς οἴδατε, οὔτε ἐν πρὸ-
ζητοῦντες ἐξ ἀνθρώπων δόξαν, οὔτε ἀφ᾽
ὑμῶν οὔτε ἀπ᾿ ἄλλων" δυνάμενοι ἐν βάρει εἶναι, ὡς Χριστοῦ ἀπόστολοι, Ἶ " ἀλλ᾽ δ.
66m
φάσει πλεονεξίας, Θεὸς μάρτυς, 5 ' οὔτε
-
-
- 1. 10.
ohn 5. 41, 44.
2. 43.
2 Thess. 3. 8, 9.
g1Cor. 3.3. &9.1,&c. 2Cor. 10. 1,2, 10, 11. ἃ 18. 4.
10 has been asked by some in modern times—
Is it probable that St. Paul, who had pleaded his Roman
citizenship at Jerusalem, in order to escape scourging, should not
have also pleaded it in Philippi, in order to escape a similar out-
rage? And some have been led to question the veracity of the
Lar history of the Acts on the ground of this alleged impro-
ility.
This question has been already considered in the note on
Acts xvi. 22, to which it may be added here that doubtless to-
gether with the tidinge of his shameful usage, which, he here
says, were brought from Philippi to Thessalonics, were brought
also the tidings of the miraculous ejection of the Evil Spirit
which gave occasion to that shameful usage (Acts xvi. 18), and of
his own miraculous deliverance from the prison, which followed
it, a) of his honourable departure from Philippi (Acts xvi.
25—40).
May we not therefore believe that he was withheld from
pleading his Roman citizenship at Philippi by the same Holy
Spirit Who enabled him to suffer with joy, and to sing praise to
God in the prison at midnight? and that the knowledge of what
the Apostle had nobly done and patiently suffered at Philippi,
opened the way for the joyful acceptance of the Gospel at Thes-
salonica?
8. οὐκ ἐκ wAdyns—adxabapolas] ‘non ex seductione nec ex im-
munditia’ (Tertullian de Pudic. c. 17), and so the Syriac and
Arabic versions, ‘neither from deception nor uncleanness’—the
means with which the Evil Spirit deluded the heathen; in the
former case, by sorcery, oracles, and divinations ; in the latter, by
impurity, consecrated as a part of Religion. See note below, on
iv. 4.
St. Paul had encountered the Evil One in the former cha-
racter, that of a πλάνος or seducer, in the Pythoness at Philippi,
in Macedonia (see on Acts xvi. 16). He was now encountering
him in the latter shape, that of uncleanness, in Achaia, at Corinth,
where πορνεία was identified with the worship of Aphrodité, and
where he writes this present Epistle.
— οὐδὲ ἐν δόλῳ] nor yet by guile. So A, B, C, D, F, G,
and Lachmann, Tisch., Alford. Elz. has οὔτε.
St. Paul here passes to another phase of delusion, one prac-
tised by Satan under the guise of Christianity. Hence οὐδὲ, nor
yet, is preferable to οὔτε. δόλος is here predicated of Christian
Teachers who adulterate the truth with false admixtures, 30-
λοῦντες τὸν λόγον τοῦ Θεοῦ (see 1 Cor. iv. 2; cp. 2 Cor. ii. 17),
and the word is connected with δέλω, δέλεαρ, esca, a lure with
which they μη souls (Theodoret). But the notion of πλάνη is
seduction from the truth into error. A person who uses δόλος is
v4 a πλάνος, but a man may be πλάνος without resorting to
λος.
St. Paul had experience of the evil effects of δόλος in re-
ligion, among the ἐργάται δόλιοι of Corinth (2 Cor. xi. 13).
Observe also that he uses two different prepositions here.
He says ἐκ πλάνης, ἐξ ἀκαθαρσίας, but ἐν δόλῳ. The former in-
timates the origin and the main spring of action, the other the
habit of mind and temper in which the agent acts, and the instru-
ments by which he acts.
4. πιστευθῆναι τὸ εὐαγγέλιον) to be entrusted with the
Gospel. As to the construction, see 1 Tim. i. 11, εὐαγγέλιον ὃ
ἐπιστεύθην ἐγώ, and Gal. ii. 7, and note on Acts xxi. 3.
δ. ἐν λόγῳ xodaxelas] In this and like examples, the prepo-
sition ἐν denotes that in which, with which, and by which the
agent works: as, for example, the armour of a soldier, with
which, and in which, he is clad, and by which he fights. As in
Virg. v. 37, ‘“‘Horridus in jaculis et pelle Libystidis ursae.””
Cp. Ephes. vi. 16, τὸν θυρεὸν τῆς πίστεως ἐν x.7.A., and see
Winer, p.
Δόγος κολακείας is the language of flattery, and the genitive
indicates the quality of what is said; or it signifies such a speech
as Flattery personified would utter. So Acts xiii. 15 λόγος παρα-
κλήσεως, 1 Cor. ii. 4 λόγος coplas: and it is contrasted with
the λόγος ἀληθείας of 2 Cor. vi. 7, which describes such language
Vou. 11.—Paat III,
as Truth speaks, and which is characterized by trath as its
essence.
— ἐγενήθημεν) we were made. Cp. v. 7. This passage is
quoted by Clemens Alex. Psedag.i. § 19, p. 109, Potter, with
the singular variety of νήπιοι for ἥπιοι.
- τὶ εἰ wAeoveglas] a mask for covetousness. We were,
not clad in any fair disguise of covetousness. Πρόφασις is not from
πρόφημι, but from προφαίνω, and means that which is used by a
person who is “ Introrsus turpis, speciosus pelle decoré” (Horat.
1 Epist. xvi. 45. 1 Sat. i. 65).
Our Saviour says of the obstinate Jews that had heard His
doctrine and seen His miracles, that they had no cloak (πρόφασιν)
for their sins. (John xv. 22.) He means that they had not even
any colour or fair show to pretend by way of excuse for their sins.
And St. Paul professes not to have used at any time a cloak of
covetousness ; that is, he did not, under colour of preaching the
Gospel, endeavour to make a prey of those to whom he preached,
or gain to himself by preaching. Hence we may learn what a
base thing it is to be covetously minded. Would the Apostle be
so careful to quit himself of the suspicion if the crime were any
whit tolerable? To the Ephesians he says, 7 have coveted no
man’s silver or gold or apparel. (Acts xx. 33.) To the Co-
rinthians, J have not written these things, that it should be so
done to me. (1 Cor. ix. 15.) Iwas not, neither will I be, burden-
some to you; for I seek not yours but you. (2 Cor. xii. 14.) To
the Thessalonians, Neither at any time used we a cloak of cove-
tousness, God ἐφ witness. (1 Thess. ii. 5.) He called God in to
be his compurgator, which sure he would not do, nisi dignus vin-
dice nodus, if it did not much concern him to stand clear in the
eye of the world in that behalf. And he speaketh there of a cloak
of covetousnese too; for who indeed shameth not to wear it
(covetousness) oufwardly ? No man will profess himself covetous,
be he never so wretchedly sordid within; but he will for very
shame cast as handsome a cloak as he can over it,—frugality, good
husbandry, providence,—some cloak or other, to hide the filthi-
ness of it from the sight of others. But filthy it is still, be it
cloaked never so honestly. God abhorreth it as a filthy thing:
He speaketh well of the covetous, whom God abhorreth. (Ps. x. 3.)
Our Apostle hath set a brand of filthiness upon it more than once,
calling it filthy lucre, μὴ αἰσχροκερδῆ. (1 Tim. iii. 3. 8. Tit. i. 7.)
Yea, so unfit he holdeth it to be found in the priests, that he
would not have it, if it were possible, so much as once named, at
least not without some stigma upon it, among the saints, Eph.
v. 3. Bp. Sanderson, iii. p. 290, cp. i. 115.
6. ἐν βάρει] has s double meaning, as explained by the an-
cient expositors :—
Ὄ Weighty, in authority. (Chrys.)
(2) Burdensome, as requiring pecuniary support from you.
(Theodoret.)
Both meanings are well comprised by Theophylact, who
says, “We had power to be ἐν βάρει, weighty and burden-
some to you, by virtue of our dignity and office as Apostles of
Christ; as such we had a right to be honoured ἐν τιμῇ, ἐν δόξῃ,
and also to be maintained by you, and so to be a burden to you.
For our dignity claims this at your hands.” See also Bengel here.
St. Paul himself combines the two notions of βάρος :—
(1) That of weight in 2 Cor. x. 10, ‘ His letters, they say,
are weighty” (βαρεῖαι).
(2) That of a burden, below v. 9, πρὸς τὸ μὴ ἐπιβαρῆσαί
τινα, 80 as not to be burdensome to any by demanding mainte-
nance; and 2 Thess. iii. 8, where he uses the same words. Com-
pare the similar words of 8. Zgnatius, Phil. 6, οὐκ ἔχει τις καυχή-
σασθαι ὅτι ἐβάρησά τινα ἐν μικρῷ ἣ ἐν μεγάλῳ. The Hebrew
and Latin languages suggest such a double meaning in reference
to the person who is honoured, and also to those who honour
him.
Thus βαρεῖσθαι, to be burdened, is used for the Hebrew 132
(cabad, to be heavy) in Exod. vii. 14; and the same Hebrew
word is rendered δοξάζεσθαι, to be honoured as grave, Levit. x. 3,
and passim. And the Latin proverb “ Honos propter onus’ is
equivalent to “ beneficium propter officium.”
10 1 THESSALONIANS ΤΙ. 8, 9.
b2cor.12.15. ἐγενήθημεν ἤπιοι ἐν μέσῳ ὑμῶν, ὡς ἂν τροφὸς θάλπῃ τὰ ἑαυτῆς τέκνα, ὃ." οὕτως
1 1ομα 8.186... ὁμειρόμενοι ὑμῶν εὐδοκοῦμεν μεταδοῦναι ὑμῖν οὐ μόνον τὸ εὐαγγέλιον τοῦ Θεοῦ,
3 ΑῚ Ν a ε “Ὁ Ἀ , 3 Nec a > ,’
ἀλλὰ καὶ τὰς ἑαυτῶν ψυχὰς, διότι ἀγαπητοὶ ἡμῖν ἐγενήθητε.
1 Acts 18. ὃ gi , N 25 yous , eon Vos , N \
& 20. 34. Μνημονεύετε yap, ἀδελφοὶ, τὸν κόπον ἡμῶν καὶ τὸν μόχθον, νυκτὸς Kat
Corns, ἡμέρας ἐργαζόμενοι, πρὸς τὸ μὴ ἐπιβαρῆσαί τινα ὑμῶν, ἐκηρύξαμεν εἰς ὑμᾶς τὸ
itm iio. εὐαγγέλιον τοῦ Θεοῦ.
. Ἶ. ὡς ἄν] Cp. Luke ix. 57. 1 Cor. xvi. 2. Col. iii. 23. The Apostle is comparing himself to a nursing mother in a
Winer, p. 275. special act, that of θάλπειν, cherishing her own children. This is
— τροφός] A nursing mother, τὴν αὐτὴν τροφὸν καλεῖ καὶ
μητέρα. (Theodoret.) Cp. below, v. 11, πατὴρ τέκνα ἑαντοῦ.
As to θάλπῃ, applied to a mother, see Deut. xxii. 6, ἡ μητὴρ
θάλπῃ ἐπὶ τῶν νεοσσῶν.
This bold figure may have been suggested by Isaiah, lx. 3,
speaking to the Church, ‘‘ Thou shalt suck the breast of kings.”
Behold the love of the Apostle, he does not disdain to call
himself a mother. (Cp. Gal. iv. 19.) He is both a nurse and a
mother. He unites both persons in one. For there are some
nurses who cherish, but not their own children; and there are
some mothers who put out their children to nurse, and do not
cherish their offspring. Augustine (Serm. 23). The Apostle,
inspired by the Holy Spirit of love, when he would give the
most affecting proof of tenderness, com himself to a mother
nursing her children. A practical lesson to all Christian mothers.
Would any of them willingly forfeit the privilege of being like the
divine Apostle? Let them imitate the love of him who resorts to
their presumed practice for the most affecting expression of his
own ardent love to his spiritual children.
The duty of nursing children lies at the root of all household
charities ; and the neglect of it has led to great evils. There may
be cases where this duty cannot be performed; but sometimes it
is omitted for the pleasures of society. And yet what society
ought to be preferred by a mother to that of her child? St. Paul
exhorts married women to love their children, and to be keepers at
home, oixovpots (Titus ii. 5), and, among qualifications for a
Widow, to be enrolled on the list and maintained by the alms of
the Church, he mentions that she shall have nursed her children
(εἰ ἐτεκνοτρόφησεν, 1 Tim. v. 10).
In Holy Scripture the blessings of the breast are joined with
the blessings of the womb. (Gen. xlix. 25.) So are the curses:
“1 will give thee a miscarrying womb and dry breasts.” (Hos.
ix. 14.) The Holy Spirit does not disdain to mention, concerning
some of the greatest Saints, that they were nursed by their own
mothers: ‘‘Who would have said unto Abrabam that Sarah
should have given children suck?” (Gen. xxi. 7, 8.) God mer-
cifully interfered to procure this blessing to Moses (Exod. ii. 9) ;
so it was with Samuel (1 Sam. i. 22, 23), and with David (Pe.
xxii. 9); and the Infant Jesus hung upon His mother’s breasts
in the Stable at Bethlehem, and in the journey into Egypt.
Cp. Bp. Taylor, Vol. iv. p. 167, ed. Heber, and his Dis-
course in his Life of Christ, “Οἱ the duty of nursing children,”’
Vol. ii. p. 30.
8. ὁμειρόμενοι] So A, B, C, Ὁ, E, F, G, and Griesb., Seholz.,
Lach., Tisch., Liinemann, Alf. Elz. bas ἱμειρόμενοι.
Some Editors suppose with Winer (§ 16, p. 92) that due-
ρόμενοι is only another form of μειρόμενοι from μείρομαι, used by
Nicander (Theriac 402) for ἱμείρομαι, to desire, as ὀδύρομαι for
δύρομαι, ὀκέλλω for κέλλω.
But these are not cases in point. Nor bas any instance been
cited of such a modification with the ὁ aspirated as in ὁὀμείρομαι.
The evidence of the MSS. in favour of ὁμειρόμενοι is irre-
sistible.
After all that has been said on the subject in modern times,
it appears probable that the true account of the word had been
given by Theophylact, who says, ‘Some here read ἱμειρόμενοι,
and explain the word by ἐπιθυμοῦντες, desiring, but this is er-
roneous.’”’
Ὁμειρόμενοι signifies προσδεδεμένοι, bound to, twined to-
whe with you, and clinging to you, from ὁμοῦ and εἴρω, συμ-
πλέκω.
It is true that the exposition of ὀμειρόμενοι, as equivalent to
desiring, rests on high authority, that of the Vulg., Syriac, and
Ethiopic Versions, and by Hesych., Phavorin., Winer, Ltine-
mann, Alford. But Theophylact’s knowledge of the dialects of
Northern Greece entitles his testimony to consideration, and his
Hs pa is confirmed by that of Gicumenius, ἀντεχόμενοι
ἡμῶν.
᾿ Besides, the Apostle is describing his affection towards them
when he was present with them, and not when adsent from them ;
and ἱμείρομαι, like the Latin word desidero, signifies a craving for
something absent.
we
not an act of desire, but of love.
His words may be thus paraphrased: ‘‘ We were made (by
God’s grace) to be gentle among you, as 8 nursing mother
cherisheth her own children, 80 clinging to you, and interwoven,
as it were, with you, and hanging over you in the yearnings of
our love, we were well pleased to give you the milk of the Gospel,
as to new-born babes in Christ (cp. I Pet. ii. 2, τὸ λογικὸν ἄδολον
γάλα, provided for ἀρτιγέννητα βρέφη), and our own lives also.’’
It has indeed been said, that if ὁμειρόμενοι has this sense, it
ought to be followed by a dative, and not by a genitive, as here.
But ὁμείρομαι, in the sense of ἅπτομαι and ἔχομαι, to com-
municate with, so as fo hang on an object, may rightly take a
genitive. See Matih. G. G. § 359, where συλλαμβάνεσθαι, συν-
ἄρασθαι, and ἅπτεσθαι, and ἔχεσθαι are illustrated as having this
regimen; and § 359, where words signifying communion with
have a genitive after them. Cp. Kuhner, § 519, 520.
— ἐγενήθητε) ye were made. (See i. 4, 5.) So the best
MSS. and Editions. Elz. has γεγένησθε.
9. κόπον καὶ μόχθον] Not synonyms. Cp. 2 Thess. iii. 8.
2 Cor. xi. 27, where they are similarly joined together; κόπος
being always put firet, as representing the act of hewing (κόπτω)
wood, whereas μόχθος (ὄχθος, ἄχθος, ἔχω) is that of carrying the
logs after they have been hewn. The former word expresses
energy of action, ‘the other indicates patience in bearing.
— νυκτὸς καὶ ἡμέρας) night and day. So iii. 10, and
2 Thess, iii. 8, and 1 Tim. v. δ. 2 Tim. i. 3. In all these caces
St. Paul puts the night before the day.
St. Luke puts day before night in Acts ix. 24; but not
where he relates two speeches of St. Paul, there the night
is put before the day, as in S¢. Paul's Epistles. (See Acts
xx. 31; xxvi. 7.)
St. Luke in his Gospel once uses the Jewish mode of speak-
ing in this respect, which was that adopted by St. Paul. See
Luke ii. 37, where he is writing of what took place at Jerusalem.
But compare Luke xviii. 7. :
St. Mark puts the night first, iv. 27; v. 6.
It is observable that δέ. John, in the Apocalypse, uses the
expression ἡμέρας καὶ νυκτὸς five times (iv. 8; vii. 15; xii. 10;
xiv. 11; xx. 10), and never puts the night first.
This remark may serve to confirm what has been said above
concerning St. John’s mode of reckoning the hours of the day, as
distinguished from that usual in Palestine, where time was calcu-
lated from sunsef; and may serve to illustrate the important
questions in his Gospel which turn on this point. See on John
xix. 14.
— ἐργαζόμενοι) working, with manual labour, probably in
tent-making. See on Acts xviii. 8, εἰργάζετο : 1 Cor. iv. 12, and
ix. 6, where ἐργάζεσθαι stands absolutely as here.
8t. Paul worked in the night (νυκτὸς genitive) as well as
day ; he worked for part of the night, in order that he might
preach during the day.
It may perhaps be inquired,
How was he able to defray the expenses of his voyage from
Macedonia to Athens? and at Athens, where he does not appear
to have worked, it is said he spent the whole day in the Agora.
(Acts xvii. 17.)
The answer is,—he received pecuniary supplies from PAi-
lippi. See the remarkable testimony Phil. iv. 15, 16: “ At the
beginning of my preaching the Gospel (in Greece), when I set forth
from Macedonia, no Church communicated with me in respect of
giving and receiving, but ye only. For when I was at Thesea-
lonica, ye sent to me once and again for my necessities.’’
It appears that St. Paul worked for his daily maintenance at
Thessalonica, and that the Thessalonians, with whom St. Paul
was present, and to whom he preached, did not maintain him,
and the Philippians sent him supplies to Thessalonica, and the
Macedonians sent him supplies to Corinth.
The reason of this seems to be, that while he was present,
St. Paul waived his own claim to receive pecuniary aid from those
to whom he preached, lest he should seem to preach the Gospel
for lucre (see v. 5), and so impede its p
But he did not forbid those whom he left in charge behind
1 THESSALONIANS II. 10—15. 11
101 “γμεῖς μάρτυρες καὶ ὃ Θεὸς, ὡς ὁσίως καὶ δικαίως καὶ ἀμέμπτως ὑμῖν τοῖς
πιστεύουσιν ἐγενήθημεν, || καθάπερ οἴδατε, ὡς ἕνα ἕκαστον ὑμῶν, ὡς πατὴρ
τέκνα ἑαντοῦ, παρακαλοῦντες ὑμᾶς καὶ παραμυθούμενοι, * καὶ μαρτυρόμενοι
12 εἰς τὸ περιπατεῖν ὑμᾶς ἀξίως τοῦ Θεοῦ, τοῦ καλοῦντος ὑμᾶς εἰς τὴν ἑαυτοῦ
βασιλείαν καὶ δόξαν.
131 Διὰ τοῦτο καὶ ἡμεῖς εὐχαριστοῦμεν τῷ Θεῷ ἀδιαλείπτως, ὅτι παραλα-
βόντες λόγον ἀκοῆς παρ᾽ ἡμῶν τοῦ Θεοῦ ἐδέξασθε, οὐ λόγον ἀνθρώπων, ἀλλὰ,
1 Matt. 10. 40.
Gal. 4. 14.
καθώς ἐστιν ἀληθῶς, λόγον Θεοῦ, ὃς καὶ ἐνεργεῖται ἐν ὑμῖν τοῖς πιστεύουσιν.
1 το γμεῖς γὰρ μιμηταὶ ἐγενήθητε, ἀδελφοὶ, τῶν ἐκκλησιῶν τοῦ Θεοῦ τῶν οὐσῶν τὸ μεῖε 5. 45.
& 17. 5, 18.
ἐν τῇ ᾿Ιουδαίᾳ ἐν Χριστῷ ᾿Ιησοῦ, ὅτι τὰ αὐτὰ ἐπάθετε καὶ ὑμεῖς ὑπὸ τῶν ἰδίων Heb- 10. 3.
συμφυλετῶν, καθὼς καὶ αὐτοὶ ὑπὸ τῶν ᾿Ιουδαίων' 15." τῶν καὶ τὸν Κύριον ἀπο- 1 Matt. 23.34, 37.
κτεινάντων ᾿Ιησοῦν καὶ τοὺς προφήτας, καὶ
him,—for instance, St. Luke at Philippi, and Silas and Timothy
in other cities of Macedonia (Acts xviii. 5. 2 Cor. vii. 5),—to
stir up the Christian charity of their flocks, and to excite them to
exercise their gratitude and love to Christ by sending supplies to
the Apostle.
10. ὁσίως καὶ 3:xalws] On the difference of these words see
on Luke i. 75, and Bengel here: ‘‘ Sancté in rebus divinis, juaté
erga homines.”’
— ducurras] unblameably. See on Phil. iv. 8, ὅσα εὔφημα.
— ὑμῖν τοῖς πιστεύουσιν) in regard to you who are believers,
whatsoever we may have seemed to be to the unbelieving, by
whom we were evil spoken of.
11. és ἕνα ἕκαστον ὑμῶν... . παραμυθούμενοι] After these words
the verb ἐγενήθημεν is to be supplied from the previous clause,
“ As ye know how we were made, i. 6. behaved ourselves, exhort-
ing you, and comforting you one by one, as a father does his
children.”
— μαρτυρόμενοι] ‘ testificati’ (Vulg.); ‘protesting.’ 80 D**,
E,I, K, Chrys., @c., Damase. ; and so Malthei, Fritz., Bloomf.,
Liinem., Alf.—Elz. has μαρτυρούμενοι.
There is a similar confusion in the MSS. in Acts xxvi. 22,
where the sense is the same as here. Cp. Acts xx. 26. Gal. v. 3,
μαρτύρομαι παντὶ 1.7.A.
12. περιπατεῖν) So A, Β, D, F, G, and Lach., Tisch., Alfi—
Εἰς. περιπατῆσαι, which is not so forcible, as not expressing a
settled purpose and constant practice.
18. λόγον ἀκοῆς} the word of hearing, the word of which
the essential characteristic and quality is, that it should not only
be preached, but heard and obeyed ; it is “ verbum audientie et
obedientie.”
The Genitive ἀκοῆς may be called the characterizing Geni-
tive; and this use of the Genitive—a use derived from the He-
brew (see examples on Matt. xxi. 11), is far more convenient and
expressive than that of an Adjective, because it brings out the
single point to which the speaker’s or writer's mind is specially
i , and to which he desires to direct the minds of his
hearers or readers.
The Gospel preached, τὸ κήρυγμα (Theophyl.), is called the
word of hearing, in order to bring out more clearly the duly of
all men to Aearken to it; and, in order to show that the Gospel
is eminently ἐλαί Word which is worthy and necessary to be
heard by all who desire to be saved. “ He that hath ears to hear,
let him Aear.’’ (Matt. xiii. 9.) See below, on Heb. iv. 2, ὁ λόγος
τῆς ἀκοῆς.
The Apostle thus guards the Church against the dangerous
error—too prevalent in later times—which treats the Gospel
merely as the Word of Preaching, when it is more especially the
Word of Hearing; and though the duties of Preachers are im-
portant, yet those of the Hearers are not less 80.
— καραλαβόντε----ἐδέξασθε κιτ.λ.} Mark the difference be-
tween παραλαμβάνω and δέχομαι. 8 thank God that, having
received the word of hearing (or Gospel) of God from us, you—
accepted it; (ἐδέξασθε) not the word of men (do not suppose
that), but, as it is in truth, the Word of God, which (is not only
heard, but also) worketh in you that believe.
Do not imagine that we thank God that you received our
word as such; no, what we thank God for is, that you accepted
His Word from us.
— ἐνεργεῖται] is internally and effectually energetic, and
produces good fruit; it is to be construed with Adyos. (See
2 Thess. ii. 7. Rom. vii. 5. Col. i. 20. Winer, p. 281.)
On s review of what St. Paul says in these two chapters
(i. 2—ii. 14) concerning the rapid reception of the Gospel at
Luke 13. 33.
ἡμᾶς ἐκδιωξάντων, καὶ Θεῷ μὴ Acte7- 62.
Thessalonica, and comparing this record with the account of
St. Paul’s visit to that city in Acts xvii. 1—9, it will appear sur-
prising that eo much was effected there as he here relates.
The explanation seems to be offered by a consideration,
(1) of the miraculous gifts possessed by the Apostle and his
companions in speaking with tongues, and in healing; and the
spiritual gifts bestowed by them on those who were baptized ; and
the outpouring of the Holy Spirit on the Gentiles, as on the Jews
at Pentecost, when so many thousands were converted at once.
(Acts ii. 41.)
(2) The intelligence of what had been done for the Gospel
at Philippi.
(3) The labours of Silas and Timotheus. and of St. Luke,
who were left behind by St. Paul in Macedonia. See above,
Introduction, § 111.
(4) The organization of a standing Ministry by St. Paul.
14. συμφυλετῶν) fellow-countrymen. ὁμοεθνῶν (Hesych.).
You Gentile Christians in Greece suffered the same afftic-
tions from your fellow-countrymen the Gentiles as the Jewish
Christians in Judeea did from theirs the Jews. Cp. Heb. x. 34.
Yet St. Paul, in the following verse, has evidently his mind
fixed on the Jews, as the most inveterate enemies of the Gospel.
This, seeming a difficulty, is cleared up by the History of the
Acts of the Apostles.
In Judea the Jews were the main authors of all the early
persecutions of the Church.
The Roman Power there abstained from persecution. See
note on Acts iv. 6.
Beyond the limits of Palestine the Jews had little political
power, and were in many places objects of antipathy to the
Greek and Roman people, and suffered oppression from the
secular authority. They had been lately expelled from Rome by
the Emperor Claudius, when St. Paul wrote this Epistle. (Acts
xviii. 2.
The Jews also appear to have been regarded with special
detestation at Philippi, a Roman colony, where the Apostle and
Silas were not persecuted as Christians, but as Jews. (Acts
xvi. 20.
find, however, that the Jews, wherever they were not
able in their own persons to persecute the Christians, were every —
where active and indefatigable in endeavouring to stir up the
Heathen to persecute them. See, for example, what St. Paul
suffered by means of the Jews at Antioch in Pisidia (Acts xiii.
50), at Iconium (xiv. 2), at Lystra (xiv. 19), at Thessalonica
(xvii. 5), at Berea (xvii. 13), at Ephesus (xix. 23).
The Heathen fellow-countrymen of the Thessalonian Gentile
Christians persecuted them; but they had been set in motion
against them by the Jews, on the plea that the Gospel taught that
there was some “ other king than Cesar"’ (Acts xvii. 7).
The Jews had brought about the Crucifixion of Christ by re-
presenting Him to be a rival of Cesar (John xix. 12.15). They
employed the same policy against the first preachers of the
Gospel. They alarmed the suspicions, and exasperated the pas-
sions of the Roman Magistrates against them, on the ground that
they were disloyal to the Roman Government, and looked for the
dissolution of that Imperial Sovereignty which Rome believed to
be eternal. See on 2 Thess. ii. 2—4.
Hence it is that, though St. Paul speaks here of the suffer-
ings endured by the Gentile Christians at Thessalonica from their
own fellow countrymen, he passes on from them to speak of the
Jews as the authors of the evil.
15. robs xpophras] Elz. inserts ἰδίους after rots. But the
reading in the text is in A, B, D*, E, F, G, and is preferable also
on this account, because ἰδίου: ae seem to involve a conces-
2
1 THESSALONIANS II. 16—18.
ἀρεσκόντων, Kat πᾶσιν ἀνθρώποις ἐναντίων, 15 " κωλυόντων ἡμᾶς τοῖς ἔθνεσι
λαλῆσαι ἵνα σωθῶσιν' εἰς τὸ ἀναπληρῶσαι αὐτῶν τὰς ἁμαρτίας πάντοτε: ἔφθα-
σε δὲ ἐπ᾽ αὐτοὺς ἡ ὀργὴ εἰς τέλος.
17 Ἡμεῖς δὲ, ἀδελφοὶ, ἀπορφανισθέντες ἀφ᾽ ὑμῶν πρὸς καιρὸν ὥρας προσώπῳ
ov καρδίᾳ περισσοτέρως ἐσπουδάσαμεν τὸ πρόσωπον ὑμῶν ἰδεῖν ἐν πολλῇ ἐπι-
θυμίᾳ. 18? Διὸ ἠθελήσαμεν ἐλθεῖν πρὸς ὑμᾶς, ἐγὼ μὲν Παῦλος καὶ ἅπαξ καὶ
δίς, καὶ ἐνέκοψεν ἡμᾶς ὃ Σατανᾶς. ᾿
sion that (as was afterwards alleged by the Marcionites) the
Prophets belonged to the Jews, and not also to the Church of
Christ. It is affirmed by Tertullian (c. Marcion. V. 15) that the
word ἰδίους is a Marcionite interpretation: ‘suos adjectio est
heeretici.’
— ἡμᾶς ἐκδιωξάντων} having persecuted us out of Thes-
ealonica (Acts xvii. 5—10, and elsewhere; see on v. 14).
— πᾶσιν ἀνθρώποις ἐναντίων) The Jews are contrary lo all
men, in that they oppose the progress of the Gospel which is de-
signed for the salvation of all men.
16. ἔφθασε δὲ ἐπ᾿ αὐτοὺς 4 ὀργὴ els τέλος] bul the wrath of
God came upon them to the uttermost.
They vented their wrath against Christ and His Church,
and their own prophets, buf (δὲ) when they most indulged ‘heir
own rage, then the wrath of God came upon them to the utter-
most. ἡ ὀργὴ, ‘the wrath,’ i.e. of God. In using the definite
article ἡ, he means (Aai dreadful wrath which the Jews merited,
and which was foretold by the Prophets (Theophyl.), and which
they brought down on themselves.
ἔφθασε, came upon them and overtook them with a sudden
surprise when they did not expect it. See on Matt. xii. 28.
Dan. vii. 22, ὁ καιρὸς ἔφθασε.
The aorist ἔφθασε points to the time of the act mentioned in
the previous verse. Then, when they wreaked their own wrath
on the Just One, and killed the Lord Jesus, they filled up the
measure of their fathers’ iniquities (see Matt. xxiii. 32. 38.
Luke xi. 51; xiii. 35), and then God gave them the cup of his
wrath to drink fo the dregs, els τέλος, on which expression see
note on Luke xviii. 5, and compare the use of it by the LXX in
Ps, xii. 1; xv. 11; xliii, 23; lxxiii., ἔπαρον τὰς χεῖράς σου ἐπὶ
vas ὑπερηφανίας αὐτῶν els τέλος, and cii. 9.
Then when they crucified the Son of God they brought
bloodguiltiness not only upon themselves, but upon their
children; The Wrath of God therefore coming upon them to the
utmost, and the curse of God abiding upon their posterity even
unto this day. Bp. Sanderson (iii. p. 67).
The 68th Psalm, which contains the declarations of Messiah
the King speaking from the Cross as from a Judgment Seat, and
pronouncing sentence on the Jews for their sin in rejecting and
crucifying Him, affords the beat comment on St. Paul’s words.
See particularly Ps. lxviii. 21—29. Be it remembered also the
Jews imprecated God's wrath upon themselves when they said,
“ His blood be upon us, and on our children’' (Matt. xxvii. 25).
17. ἀπορφανισθέντες:) bereaved as ἃ parent of his children, by
separation from you. He preserves the comparison of himself to
8 nursing mother (v. 7) in tender affection and fostering care,
and to a father in discipline and guidance (v. 11).
Our Lord had applied the word ὀρφανοὺς to His disciples
dereft of His presence (John xiv. 18). St. Paul, in his humility,
pen of their loss as his own; He their spiritual parent is the
ρφανός.
The word is used of parents by Pindar (Olymp. ix. 92),
ὀρφανὸς γενεᾶς, 80 ἀπωρφανισμένοι Aschyl. (Choeph. 247).
Hesych. ἐστερημένος: τέκνων (Welstein, Liinem.). So Latin
‘ orbi.
Some ancient itors (Chrys. and Theodoret) suppose
that St. Paul here, in lie louring to return to the Thessalonians
as soon as he was bereaved of their presence, has changed his
metaphor, and compares himself to a child suddenly made an
orphan, and longing to see his parents again; and perhaps, in
impatience of absence, and eagerness of desire for return, the
character and position of the orphan child seems to afford more
tender and endearing features for the comparison than that of the
childless parent.
But the word ἀδελφοὶ, ‘brethren,’ prefixed to ἀπορφανι-
σθέντες may be intended to indicate that neither meaning of
The Septuagint unite καιρὸς and dpa: in Gen. xviii. 10, κατὰ
τὸν καιρὸν τοῦτον, εἰς Spas, and v. 14, εἰς τὸν καιρὸν τοῦτον,
patria where ὥρα marks ‘more precisely what is meant by
καιρός.
The sense is:
As e0on as we were separated from you, although only for a
short season, and though we were severed from you in person,
and not in spirit, we immediately began to long vehemently to
return to you (Theodoret, Chrys., Theophyl.).
On περισσοτέρως, more earnestly than if we had not been
, see Winer, p. 217.
18. ἠθελήσαμεν) I willed to come. A stronger word than
ἐβουλόμην, which signifies ‘I was wishing’ (see 2 Cor. i. 17).
It was my θέλημα to come. The difference of the words βούλομαι
and θέλω is clearly marked by St. Paul (Philem. 13), ὃν ἐγὼ
ἐβουλόμην κατέχειν, it was my wish to keep him; χωρὶς δὲ
τῆς σῆς γνώμης οὐδὲν ἠθέλησα ποιῆσαι, but it was my will to do
nothing without thy judgment.
— ἐγὼ μὲν Παῦλος καὶ ἅπαξ καὶ δίς] I, indeed, Paul, both once
and twice. If these words had not been inserted, limiting what
he has just written to Paul himself, it might perhaps have been
alleged that there is a discrepancy between his words and the
History of the Acts. For Silas and Timotheus (who are asso-
ciated with him in writing the Epistle) remained in Macedonia,
(and one of them, Timotheus, came to Paul from Thessalonica,)
after he had quitted it. See Acts xviii. 5, and below, iii, 2—6.
— ἐνέκοψεν ἡμᾶς ὁ Zaravas] Satan hindered us. He here
says that he was hindered from coming to Thessalonica, and by
Satan. And yet his prevention from going to preach in Asia and
Bithynia is ascribed to the Holy Ghost (Acts xvi. 6, 7). See
also what he says to the Romans (Rom. xv. 22), ἐνεκοπτόμην
τοῦ ἐλθεῖν πρὸς ὑμᾶς, and i. 13, ἐκωλύθην ἄχρι τοῦ δεῦρο, where
he uses the word προεθέμην, ‘1 purposed to come to you.’
How is this to be explained ?
The answer seems to be;
St. Paul prayed for divine direction in his ministerial labours ;
and he received it. He prayed that the thorn in Ais flesh might
be removed from him (2 Cor. xii. 7), and God revealed to him
that it would not be removed, and declared to him the reason of
this dispensation.
St. Paul’s will was conformed to the will of God. And
wherever he declares that he had 8 deliberate will and settled
purpose to do any thing, it may be concluded that he had God’s
permission and direction to do it.
This was the case with to his return to Thesealonica,
and also to his visit to Rome. He declares that after unceasing
prayer (iii. 10) he willed to do the one (v. 18), and purposed to
do the other. :
This will and purpose of the holy Apostle, praying for God’s
guidance, and filled with the Holy Ghost, may be regarded as no
other than the will and purpose of God.
Therefore all obstructions to the execution of that will and
that purpose might justly be regarded and described as impedi-
ments and interruptions (¢yxowra)) of Satan.
They were (as S. Basil observes, Reg. brevior 275) trials
(allowed by God) of his patience and perseverance, for the
quickening of his zeal, and for the exercise of prayer and his
growth in grace. Accordingly we find that he never renounced
his will to return to Thessalonica, and never abandoned his pur-
pose of visiting Rome. He persevered in both designs, and after
much endeavour and conflict, he overcame the obstructions of
Satan, and accomplished both purposes. Cp. Acts xix. 21;
xx. 1b; xxiii. 1] ; xxviii. 14. 16.
But this was not the case with regard to going to Bithynia.
See Acts xvi. 7.
There it is said that he was assaying to go into Bithynia, and
the Spirit of Jesus interfered to restrain him.
But there was no such interference to control his will and
purpose to return to Thessalonica and to visit Rome.
On the contrary, it is expressly recorded that he had special
sonra for the latter (Acts xxiii. 11), and doubtless also for the
er.
This subject is fraught with instruction, as revealing to us
views of the unseen working of the spiritual powers of Good and
1 THESSALONIANS II. 19,20. II. 1—5.
99 τίς γὰρ ἡμῶν ἐλπὶς ἣ χαρὰ ἢ στέφανος καυχήσεως ; ἣ οὐχὶ καὶ ὑμεῖς,
ἔμπροσθεν τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ ἐν τῇ αὐτοῦ παρουσίᾳ ; Ὑμεῖς 5
γάρ ἐστε ἡ δόξα ἡμῶν καὶ ἡ χαρά.
ΠῚ. 1." Διὸ μηκέτι στέγοντες εὐδοκήσαμεν καταλειφθῆναι ἐν ᾿Αθήναις μόνοι,
. 2,22 , SY > ὃ Q CF Ν ν aA a a
kat ἐπέμψαμεν Τιμόθεον τὸν ἀδελφὸν ἡμῶν καὶ συνεργὸν τοῦ Θεοῦ ἐν τῷ
εὐαγγελίῳ τοῦ Χριστοῦ, εἰς τὸ στηρίξαι ὑμᾶς καὶ παρακαλέσαι ὑπὲρ τῆς πίστεως
ὑμῶν, °° μηδένα σαίνεσθαι ἐν ταῖς θλίψεσι ταύταις" αὐτοὶ γὰρ οἴδατε ὅτι εἰς
lel 4 θ 4 A Δ 9 . e a ,ὔ ean ν »
τοῦτο κείμεθα. “4 Καὶ γὰρ ὅτε πρὸς ὑμᾶς ἦμεν, προελέγομεν ὑμῖν ὅτι μέλλομεν
2b
θλίβεσθαι, καθὼς καὶ ἐγένετο, καὶ οἴδατε.
δὰ DY a 2 8 9 , ¥ » Ν A AY ,ὔ ea od
Διὰ τοῦτο κἀγὼ μηκέτι στέγων ἔπεμψα εἰς τὸ γνῶναι THY πίστιν ὑμῶν, μή
πως ἐπείρασεν ὑμᾶς ὁ πειράζων, καὶ εἰς κενὸν γένηται ὃ κόπος ἡμῶν. ,
13
2 Cor. 1. 14.
hil. 2. 16.
4.1.
a ver. 5.
Acts 17. 15.
2 Cor. 2. 13.
& 11. 29, 30.
Ὁ Acts 16. 1.
Rom. 16. 21,
Phil. 2. 19.
ence 14. 22,
d Phil. 2. 16.
Gal. 2. 2.
& 4.11.
Evil in the affairs of the Church, and also of the holy Apostle’s
insight into that mysterious working, and of his continual com-
munion with the Holy Spirit in all bis plans and purposes for
preaching of the Gospel of Christ.
— ὁ Xaravas] Satan. This mention of Satan, the Hebrew
name of the Tempter, the Devil (see Matt. iv. 10), in this
St. Paul’s first Epistle, and this to a Gentile Church (cp. 2 Thess.
ii. 9), deserves notice, especially when considered together with
the fact above mentioned (i. 9), that he never quotes directly
from the Old Testament in these two Epistles to the Thessa-
lonians.
How then had the Thessalonians been made acquainted with
the name and character of the Evil Spirit? Probably by St. Paul’s
oral teaching; and probably also by a written Gospel. And of
all the Gospels there is none which speaks so clearly concerning
the personality and operations of the Tempter, under the name of
Satan, as the Gospel written for the special use of the Greeks by
St. Paul’s fellow-traveller St. Luke. See Luke x. 18; xi. 18;
xiii. 16; xxii. 3.31. See above, on i. 9.
To the Gentile Christians the Gospel was made known before
the Law; and they were familiar with the New Testament before
the Old. Indeed, they read the Law through the Gospel, and not
the Gospel through the Law. They heard of Satan first, as they
heard of God and Christ, from the Apostles and Evangelists; and
therefore it may well be said that the Universal Church is built
first on Apostles and then on Prophets. (Eph. ii. 20.)
19. rls éawls—orépavos καυχήσεως; what hope—and crown
of rejoicing ? The words of the parent concerning his offspring.
(Chrys.) ‘* These are my jewels,"’ as the Roman mother, Cor-
nelia, said of her offspring. Cp. Prov. xvii. 6, στέφανος γερόντων,
τέκνα τέκνων, καύχημα δὲ τέκνων πατέρες αὐτῶν.
- καὶ ὑμεῖς] You also as well as others, showing that he
does not forget others in writing 80 affectionately to them.
(Theophyl.)
oe 1. μηκέτι στέγοντες} ‘non amplius sustinentes.’
Vulg.
; On the sense of στέγω, said properly of a vessel which neither
lets in a leak nor allows water to ooze out, see | Cor. ix. 12,
πάντα στέγομεν, and xiii. 7, ἀγάπη πάντα στέγει.
2. ἐπέμψαμεν Τιμόθεον)] I sent Timothy from Athens, to
which place St. Paul had desired Silas and Timothy to come
to him from Macedonia as speedily as they could. (Acts xvii.
15.
) After St. Paul had quitted Athens and had come to Corinth,
he was rejoined by Silas and Timothy there (Acts xviii. 5), and
this Epistle was written from that city; and Silas aad Timothy
are associated with him in writing it, and also in writing the
second Epistle to the Thessalonians. See 1.Thess. i. 1, and
2 Thess. i. hand note there. :
— καὶ συνεργόν] Elz. inserts διάκονον τοῦ Θεοῦ καὶ between
καὶ and συνεργόν, and reads ἡμῶν for τοῦ Θεοῦ after συνεργόν.
The reading in the text is authorized by D. Clar., Germ., and
Vulg., and is received by Griesb., Lach., Tisch., Liinem., Alf.
The reading συνεργὸν τοῦ Θεοῦ ἐν τῷ εὐαγγελίῳ is also confirmed
by St. Paul himself, 1 Cor. iii. 9, Θεοῦ γάρ ἐσμεν συνεργοί.
8t. Paul commends Timothy as being a brother to himself (cp.
Heb. xiii. 23), and a fellow-worker with God in the Gospel.
He shows his affection to the Thessalonians by depriving
himself of so efficient 8 fellow-labourer as Timothy for their be-
nefit, and to be left alone (καταλειφθῆναι, de-relingui, a
stronger word than λειφθῆναι) in Athens, where he bad no one to
assist and comfort him in his work.
This spirit of disinterestedness and self-sacrifice was cha-
racteristic of the Apostle; and be was consistent in this respect
even to the end. See the similar trait in one of his latest Epistles
also in reference to Timothy. Philipp. ii: 19—23, and 2 Tim.
iv. 12.
— ὑπέρ) in behalf of. See 2 Cor. xii. 19, λαλοῦμεν ὑπὲρ τῆς
ὑμῶν οἰκοδομῆς, and below, 2 Thess. ii. 1, ὑπὲρ τῆς παρουσίας.
Cp. Winer, p. 342, 3. Elz. has περί, but ὑπὲρ is found in A,
B, D*, E*, F, G, K.
8. μηδένα σαίνεσθαι)] This was to be the purport and subject
of Timothy’s παράκλησις or exhortation, and depends on wapa-
καλέσαι. And so Theodoret, who says, παρακαλέσαι φέρειν γεν-
ναίως τὰς τῶν ἐναντίων ἐπιβουλὰς, καὶ μὴ κλονεῖσθαι. Cp. iv.
1, παρελάβετε τὸ πῶς δεῖ ὑμᾶς περιπατεῖν. Td is the reading of
A, B, D, E, I, K.—Elz. has τῷ.
On the use of the definite article τὸ prefixed to the infinitive,
80 as to introduce and bring out more forcibly a proposition which
is the subject of the writer’s thoughts, compare 1 Cor. iv. 6.
2 Cor. x. 2, δέομαι τὸ μὴ παρὼν θαρρῆσαι. Phil. ii. 6. 13; iv. 10,
and note on Mark ix. 23. Winer, § 44, p. 288.
— σαίνεσθαι) to be shaken, to waver. From root celw.
The word σαίνειν is usually applied to an animal gently wag-
ging the tail; “ leniter atterens caudam,” Horat, Homer, Odyss.
κι 216. Aristoph. Equit. 1028, κέρκῳ σαίνων. Lucian, Dial.
xii. 2, of λέοντες σαίνουσί με. Welstein. Blomfield, Asch.
8. ο. Theb. 379.
It is also explained by σαλεύεσθαι and ταράττεσθαι ἴῃ Hesych.,
and by Theophylact on this passage, who says, “ The Evil One,
when he finds an opportunity of temptation, endeavours to shake
the unstable by suggestions of ease, in order that they may fly
from trial.” Perhaps, as he suggests, the metaphor of an animal
wagging his tail and fawning, in order that he may dite (as a
λαιθαργὸς κύων), is not to be lost sight of here.
The sense would then be, ‘I sent Timothy to you in order
to confirm and exbort you in behalf of your faith, that none of
you should be beguiled in your sufferings by the blandishments
of the Tempter, the Lion who goes about seeking whom he may
devour (1 Pet. v. 8, cp. νυ. 5), and sometimes alarms by roaring,
and sometimes allures by fawning.”
An example of the need of such a warning was seen in the
case of Demas, who was allured by the love of this world, and
forsook Paul in his sufferings at Rome, and departed to Thessa-
lonica. (2 Tim. iv. 10.) The Devil is often more to be feared
when he fawns (σαίνει τῇ οὐρᾷ) than when he roars (ὠρύεται τῷ
στόματι). The man of God from Judah overcame Satan at Bethel,
but he was ensnared by him under the oak-tree. (1 Kings xiii. 14.)
David vanquished Satan in the battle-field (1 Sam. xvii. 4!)), but
was vanquished by him in the cool of the evening on the house-
top. (2 Sam. xi. 2.)
δ. ἔπεμψα els τὸ γνῶναι) I sent him in order that I might
know. The Apostle does not profess to know all things, even
those things that he most wished to know. But he does profess
to be inspired (ii. 13). Inspiration is not Omniscience. He lays
claim to the one, but not the other. And his frankness in dis-
ue the latter confirms his claim to the former. Cp. Theophyl.
— μή πως ἐπείρασ εν---καὶ els κι γένηται ὃ x. ἡ. ‘ne forte
tentaverit is qui tentat, et inanis fiat labor noster’ (Vulg.); lest
haply the Tempter may have tempted you, and our labour may
become in vain; and cp. Winer, p. 448, Scholefield, Peile, and
Bloomfield, compare Eurip. Phoen. 91, 92.
— ὁ πειράζων] the Tempter, Satan. This appellation “the
Tempter,” thus introduced, shows that the Thessalonians had
been already instructed in the doctrine of the Personality and
Operations of the Evil One. It suggests the probability that they
had a writlen Gospel in which Satan is thus described. Satan is
only described by this name in one other passage of the New
.
14 1 THESSALONIANS ΠΙ. 6—13. IV. 1.
5 "Apri δὲ ἐλθόντος Τιμοθέου πρὸς ἡμᾶς ἀφ᾽ ὑμῶν, καὶ εὐαγγελισαμένου ἡμῖν
e1Cor.11.2. τὴν πίστιν καὶ τὴν ἀγάπην ὑμῶν, " καὶ ὅτι ἔχετε μνείαν ἡμῶν ἀγαθὴν πάντοτε
2Tim.1.3 ἀπιποθοῦντες ἡμᾶς ἰδεῖν, καθάπερ καὶ ἡμεῖς ὑμᾶς, Ἰ διὰ τοῦτο παρεκλήθημεν,
ἀδελφοὶ, ἐφ᾽ ὑμῖν, ἐπὶ πάσῃ τῇ ἀνάγκῃ καὶ θλίψει ἡμῶν, διὰ τῆς ὑμῶν πίστεως"
8 ὅτι νῦν ζῶμεν ἐὰν ὑμεῖς στήκητε ἐν Κυρίῳ.
9 Τίνα γὰρ εὐχαριστίαν δυνάμεθα τῷ Θεῷ ἀνταποδοῦναι περὶ ὑμῶν, ἐπὶ πάσῃ
f Rom. 1. 10-12 τῇ χαρᾷ 7 χαίρομεν δι’ ὑμᾶς ἔμπροσθεν τοῦ Θεοῦ ἡμῶν,
10 Γνυκτὸς καὶ ἡμέρας
& 15. 33. e a , 3 . IDA ε α , , ΟῚ rg ~
ὃ, lo, a4 ,
2 Cor. 1. 15,5 ὑπερεκπερισσου δεόμενοι a0 ns ὑμῶν" το πρόσωπον, καὶ «καταρτίσαι τὸ
2 ὑστερήματα τῆς πίστεως ὑμῶν ; |! Αὐτὸς δὲ ὁ Θεὸς καὶ Πατὴρ ἡμῶν, καὶ ὃ
. 5. 15. , eas a N , ΝΥ «ὧν ea SY en 128 sa
κεν, 5.15. Κύριος ἡμῶν ᾿Ιησοῦς Χριστὸς κατευθύναι τὴν ὁδὸν ἡμῶν πρὸς ὑμᾶς" ὑμᾶς
δὲ ὁ Κύριος πλεονάσαι καὶ περισσεύσαι τῇ ἀγάπῃ εἰς ἀλλήλους καὶ εἰς πάντας,
h 1 Cor. 1. 8. θά ,.ε "κ > ea 15 ἃ
zu as Ka απέερ και ἡμεις εἰς πυμας
ch. ὦ. 25.
“ ld ε a“ AY ’ 3 iq
els τὸ στηρίξαι ὑμῶν τὰς καρδίας ἀμέμπτους
3Thew.2.17. ἐν ἁγιωσύνῃ, ἔμπροσθεν τοῦ Θεοῦ καὶ Πατρὸς ἡμῶν, ἐν τῇ παρουσίᾳ τοῦ Κυρίου
aPhill27. ἡμῶν ᾿Ιησοῦ μετὰ πάντων τῶν ἁγίων αὐτοῦ.
ται δ οι, LV. 1" Δοιπὸν οὖν, ἀδελφοὶ, ἐρωτῶμεν ὑμᾶς καὶ παρακαλοῦμεν ἐν Κυρίῳ ᾿Ιησοῦ,
Testament, viz. in the Gospel οὗ δι, Malthew, ἱν. 3. Cp. above,
ii. 18.
6. “Apri ἐλθόντος Τιμοθέου] Silas and Timothy came together
from Macedonia to St. Paul at Corinth, and brought with them
pecuniary supplies for the Apostle. See on Acts xviii. 5. 2 Cor.
xi. 9, and above, ii.9. And this Epistle was written soon after
their arrival, ἄρτι ἐλθόντος Τιμοθέου.
As Timothy only, and not Stlas, is mentioned here as having
come to Athens from Thessalonica, Silas, who afterwards came
with Timothy to Corinth from Macedonia, and had been left at
Berea (Acts xvii. 14), may have been joined by Timothy there.
On their first visit to Macedonia, Paul and Silas were sent
away by the brethren by night from Thessalonica, on account of
the rage of the Jews of that city against them. (Acts xvii. 10.)
But Timothy is not mentioned as being sent away with
them.
He seems to have remained behind at Thessalonica, and
pkriy to have joined St. Paul and Silas at Berea. (Acts
xvii. 14.
On the whole, it is probable that St. Paul provided for the
spiritual welfare of the three principal Macedonian Churches by
appointing three of his companions and fellow-labourers to watch
with special care over each of them respectively.
; 3? St. Luke at Philippi. (Acts xvi. 40.) Cp. on Phil.
iv. 3. :
2) Timothy at Thessalonica.
3) Silas at Berea. (Acta xvii. 10.)
At the same time they would doubtless have frequent oppor-
tunities of intercourse with each other.
᾿ ἐπιποθοῦντες ἡμᾶς ἰδεῖν) A proof of their obedience as well
as love. They would not have been eager to see the Apostle again
if they had disobeyed his commands.
Ἴ. τῇ ἀνάγκῃ καὶ θλίψει] necessity and affliction. So the best
MSS. Elz. bas ἐν τ. θλίψει καὶ &, and this is the order in
2 Cor. vi. 4.
10. καταρτίσαι τὰ dorephuata) He does not flatter, because
he loves them; he tells them that their faith is not perfect, and
he desires to supply its shortcomings.
He charges them to take care that this Epistle, in which he
thus speaks, should be publicly read in the Church (v. 27),—a
proof of his co and veracity.
11. ὁ Θεὺὸ---- κατευθύναι πρὸς ὑμᾶς St. Paul visited Macedonia
several times after the date of this Epistle (see Chronological
ΤᾺΝ), and doubtless on one or more visits this desire was ful-
filled.
12. καθάπερ καὶ ἡμεῖς] az we also abound in love foward
you.
18. παρουσίᾳ] The Coming, the second Advent of Christ. A
word occurring often in this sense, in these two the earliest, and
among the shortest, Epistles of St. Paul. See ii. 19; iii. 13 ; iv.
15; v. 23. 2 Thess. ii. 1. 8.
There is only one other place in all St. Paul’s Epistles where
the word occurs with this meaning, 1 Cor. xv. 23, The reading in
1 Cor. i. 8 is not certain.
The word is found in one only of the Evangelists, St. Mat-
thew, in one chapter, xxiv. 3. 37.39. But it is found in S¢.
James, vy. 7, 8, and 2 Peter i. 16; iii. 4. 12, and in 1 John ii. 28.
It has been alleged, unhappily, by some in modern times
Paul, having described the Second Advent of Christ in this his
earliest Epistle, and having observed that his language on this
subject was misunderstood (see 2 Thess. ii. 1), was made wiser by
experience, and therefore abstained from adverting to this subject
in his Jater Epistles.
But this allegation is erroneous.
St. Paul does refer to the subject again, and very fully, in a
later Epistle,— his First Epistle to the Corinthians. (1 Cor. xv.
23. 51.
a, as we have seen, the other Apostles speak of it, though
briefly.
The fact is, St. Paul gave a solemn charge to the Thesealo-
nians that this present Epistle should be read publicly ἐο all the
brethren (v. 27).
It is also a well known fact, that this Epistle, in which the
circumstances of Christ’s Second Advent are so fully described (iv.
14—17), was circulated throughout Christendom in the Apostle’s
age, and was read publicly in Churches, and sounded in the ears
of all Christians. See the authorities in Kirchofer, Quellen-
sammlung, pp. 179 -- 181, and note below on v. 27.
Having once here, and once again in his Epistle to the
Corinthians, which was also publicly read and circulated through-
out Christendom, described the circumstances of the Second
Advent, he had no need to dwell again on that subject.
The other Apostles, who had these two Epistles of St. Paul
before their eyes, needed not do more than refer to the doctrine
briefly, as generally received and understood by Christians. Such
ἰο ἐμοῖς mode of handling it in the passages of their Epistles cited
above.
The subject could not be passed over in the Apocalypse,
where it is fully displayed. (Rev. xx. 11—15.)
— μετὰ πάντων τῶν ἁγίων αὑτοῦ) with all His Saints. See
Tertullian, De Resurr. 24, who is one of the first writers that use
the word Adventus in the now received ecclesiastical sense for the
Second Advent. His translation of St. Paul’s words, dating as it
does from about the end of the second century, deserves inser-
tion :—“ Que enim spes nostra vel gaudium, vel exultationis
corona, quam et vous coram Domino nostro Jesu Christo in
Adveniu Ejus? (above, ii. 19.) Item coram Deo et Patre nostro,
e Adventu Domini nostri Jesu Christi, cum omnibus sanctis
jus.”
It will be observed on comparison of this Version with the
Vulgate, that it differs from, and is more literal than, jt.
It also confirms the readings Χριστῷ (ii. 19) and Χριστοῦ
here,—which have been expunged by some recent Editors. Ter-
tullian quotes this Epistle more than twenty times in his extant
work (cp. Kirchofer, p. 180), and it is also quoted by S. Jre-
neus, the scholar of 8. hep tid the disciple of St. John (v. 6.
1. 30. 2) as the work of St. Paul.
It may be remarked here, that the writings of 8 very early
Latin Father like Tertullian are sometimes of more value as
critical helps in regard to the Text of the New Testament, than
even those of a contemporaneous Greek Father ; because the text
of the latter would not improbably be tampered with by copyists
to suit their own Greek recensions of the New Testament, but the
text of a Latin Father would escape such ἃ treatment. Hence
the frequent citations of Tertullian in the present edition will, it
may be presumed, be thought not irrelevant. It is to be re-
(6. g. in Olshausen’s Introduction to these Epistles), that St. | gretted that they have not been noted by Lachmann.
1 THESSALONIANS IV. 2--6.
15
‘ o 9 ε aA Ν a aA et A ial > , aA A
καθὼς παρελάβετε παρ᾽ ἡμῶν τὸ πῶς δεῖ ὑμᾶς περιπατεῖν καὶ ἀρέσκειν Θεῷ, καθὼς
καὶ περιπατεῖτε, ἵνα περισσεύητε μᾶλλον" 3 οἴδατε γὰρ τίνας παραγγελίας ἐδώκαμεν
ὑμῖν διὰ τοῦ Κυρίου Ιησοῦ. ὃ." Τοῦτο γάρ ἐστι θέλημα τοῦ Θεοῦ, ὁ ἁγιασμὸς
ε aA 3 a σθ, ea 3 " A ,ὔ 4 ec 399 4 ν ε A Ν ε aA
ὑμῶν, ἀπέχεσθαι ὑμᾶς ἀπὸ τῆς πορνείας, 4 " εἰδέναι ἕκαστον ὑμῶν τὸ ἑαυτοῦ
σκεῦος κτᾶσθαι ἐν ἁγιασμῷ καὶ τιμῇ, ὃ " μὴ ἐν πάθει ἐπιθυμίας, καθάπερ καὶ
ν ¥ N ᾿ ἰδό Ω , 6e, 3 \ ε , 8 a 9
τὰ ἔθνη τὰ μὴ εἰδότα τὸν Θεόν" 5" τὸ μὴ ὑπερβαίνειν καὶ πλεονεκτεῖν ἐν τῷ ἃ Ξ 14
, Ν 3 > > Les ᾿ ν ε + s 4 , ‘
πράγματι τὸν ἀδελφὸν αὐτοῦ' διότι ἔκδικος ὁ Κύριος περὶ πάντων τούτων, καθὼς
Ὁ Rom. 12. 2.
Eph. ὅ. 17, 27.
e 1 Cor. δ. 15, 18.
Rom. 6. 19.
ἃ 1 Cor. 15. 84.
Eph. 4. 17, 18.
a e Lev. 19. 11, 13.
Jer. 22. 18.
1 Cor. 6. 8.
Cu. IV. 1. Λοιπόν] ‘ Quod super est,’ marking a fransilion
from the narrative portion of the Epistle to the hortatory.
(Cp. Ἶ Thess. iii. 1. 2. Cor. xiii. 11. Eph. vi. 10. Phil. iii. 1;
iv. 8
— καθὼς καὶ περιπατεῖτε] Omitted by Elz. and D***, E**,
I, K, but found in A, B, D, E, F, G, and received by Lachm.,
Liinem., Alf., not Tisch. (Cp. iv. 10.) *
2. διὰ τοῦ Κυρίου] not in my own name, but through the
Lord dictating and strengthening my commands; so that they
are not mine, but His. (Cp. Winer, p. 389, note.) Christ is
“the Way” by which the Apostle walks, when he commands
others to walk aright.
8. ἀπὸ τῆς wopyelas] On the necessity of this injunction to
the Gentiles see note on Acts xv. 20.
4. τὸ ἑαυτοῦ σκεῦος κτᾶσθαι] A much controverted passage.
The sense appears to be—
To acquire and hold his own vessel (or body) in sanctifica-
(ΩΣ ἀπά honour ; to keep his body in temperance, soberness, and
tity.
With regard to the sense of κτᾶσθαι, even if it be allowed
that it must mean to acquire, yet it includes the meaning of
keeping, as is evident from the boast of the Pharisee (Luke
xviii. 12), ἀποδεκατῶ πάντα ὅσα κτῶμαι. Cp. Luke xi. 42.
Matt. xxiii. 23.
Let it also be considered that the deadly sin here reprobated
by the Apostle was—as the Christian Fathers have shown, e. g.
Ambrose de Abraham, ii. p. 348; Jerome, Ep. 77; Augustine,
de Civ. Dei, xiv. 18—as Bp. Sanderson, who quotes them, truly
observes (iii. 220), accounted by the Gentiles a thing ‘‘as in-
different as what was most indifferent,” and was excused by
parents (Terent. Adelph. I. ii. 21), commended by moralists
(Horat. 1 Sat. ii. 32; cp. Cicero, pro Coelio 48), and con-
secrated by the Religion of Heathenism, especially in Greece, and
particularly at Corinth, where St. Paul now was; and we need
not hesitate to say, that every one at Thessalonica who complied
with the precepts of Christianity, commanding personal holiness,
might be truly said to acquire, to purchase, to recover his own
body, to redeem it from a debasing and galling slavery, and to
become a free man, the master and lord of his own body, which
had before been alienated by sin, and enthralled by Satan.
There is therefore much truth in the remark of S. Chrysostom
here, that abstinence from the sin of which St. Paul here speaks,
was μαθήσεως πρᾶγμα, a thing to be learnt by the Gentiles ‘who
knew not God.”
It is also well said by Theophylact that “ The Apostle here
calls a man’s Jody his vessel which, when it is tainted by unclean-
ness, sin takes possession of, and enslaves it; but when it is
purified, we ourselves make it or own.”
So likewise Theodoret and Primasius, who mention the
other interpretation which has been adopted by some learned
Expositors, after Augustine (Serm. 278, and De Nuptiis and
Concup. i. 9, Vol. x. p. 613, and contra Julian. iv. 56, and v. 38,
p- 1073 and 1125), viz. that by the σκεῦος ἑαυτοῦ the Apostle
means a man's own wife.
_ But, as Theodoret says justly, St. Paul is speaking here to
all, to unmarried as well as to married persons, and to women as
well as sen. The use of the word σκεῦος, vessel (as Heb. 9
e’li), for body, has been well illastrated by Vorstiue in his ex-
cellent work ‘De Hebraismis N.T.” p. 31, and he (as A Lapide
had already done) aptly refers to the use of the word vessel, in
St. Paul’s sense, in 1 Sam. xxi. 5, “the vessels of the young
men are holy,” i.e. their bodies. He also well illustrates the
present text by St. Paul's words to the Romans (i. 24), “God
gave them (the Gentiles) over to uncleannese in the lusts of their
hearts, to dishonour their own bodies,’ ἐν ταῖς ἐπιθυμίαις, εἰς
ἀκαθαρσίαν eis κάθη ἀτιμίας (v. 26), τοῦ ἀτιμάζεσθαι τὰ
σώματα αὐτῶν ἐν ἑαυτοῖς. Compare the very similar words of
the A here, τὸ ἑαυτοῦ σκεῦος κτᾶσθαι ἐν ἃ. x. τιμῇ, μὴ
ἐν πάθει ἐπιθυμίας... οὐ γὰρ ἐκάλεσεν ἡμᾶς ὁ Θεὸς ἐπὶ ἀκα-
θαρσίςᾳ.
This Exposition of the word σκεῦος here is very ancient. It
is found in writers of the second century, 6. g. Tertullian, who
says (de Resurr. Carnis, 16), ‘‘ Caro vas vocatur apud Apostolum,
quam jubet in honore tractare,” and again c. Marcion. v. 16.
And Barnabas (c. 17) calls the body τὸ σκεῦος τοῦ πνεύματος,
and St. Paul himeelf confirms this exposition by his use of σκεῦος
(2 Cor. iv. 7), ἐν σκεύεσιν ὀστρακίνοις, and the phrase was
familiar even to the heathen, whence Cicero calls “ Corpus quasi
vas animi”’ (Tusc. Ὁ. i. 22), and Lweret. iii. 441, Corpus quod
vas quasi constitit ejus” (se. animae. See Liinemann, p. 103).
And the Alexandrine writers (e. g. Philo, p. 186) call the body
τὸ τῆς ψυχῆς ἀγγεῖον.
It may be suggested also for consideration whether in using
here the words oxeios κτᾶσθαι (to gain and keep possession of a
vessel) in tho sense thus explained, the Holy Spirit may not have
referred to the words of our Blessed Lord Himself, describing the
Work He has done for us in rescuing Mankind from the grasp of
the Devil (Matt. xii. 29).
The Heathens were bound by Satan, by the lusts of the
Flesh, especially by the prevalence and even consecration of that
deadly sin which the Apostle is here describing. Their bodies
had become Satan’s furnilure, his vessels“ filled with all unclean-
ness.
And, let us observe, Christ calls them by that name σκεύη,
vessels (Matt. xii. 20. Mark iii. 27). Irenens (iii. 8. 1) there-
fore says well, expounding our Lord’s Words, “ Vasa Ejus
(Satane) nos eramus; utebatur enim nobis quemadmodum
volebat; et spiritus immundus habitabat in nobis.” We were
once veseels in the strong man’s house, but a Stronger than he
came, and delivered the vessels (σκεύη) out of the strong man’s
hand, and has given to each of us power to acquire, and to keep
possession, each of his own vessel, in sanctification and honour,
sea was before kept by the Evil One in unholiness and
shame.
Thus, in fine, the Gentile, who was transferred from the
house of Satan to the House of Christ, in which are many vessels,
some of gold and some of silver, became, by a glorious and
blessed transmutation, a vessel unto honour, sanctified, and meet
for the Master's use, and prepared unto every good work (2 Tim.
ii. 20).
e words ἐν τιμῇ, in honour, as here used, serve to illus-
trate the difficult passage Col. ii. 23, where see note.
6. ἐν τῷ πράγματι] in the matter, or in the deed. An example
of that modest reserve, and refined delicacy. which characterize
the holy Apostle’s language, in speaking of things which the
Gentiles did without shame (Ephes. v. 3. 12), and thus, by a
chaste bashfulness of words, commending the duty of un-
blemished purity in deeds. Compare similar instances of
Apostolic gravity and decency of diction 1 Cor. vii. ]—7, and
especially 1 Cor. v. 1, 2, where the guilty person is merely said
γυναῖκα τοῦ πατρὸς ἔχειν, and is described as ὁ ἔργον τοῦτο
ποιήσας, which phrases are the best comment on πλεονεκτεῖν
and τὸ πρᾶγμα here. Cp. also 2 Cor. vii. 11, ἐν τῷ πράγματι,
said of the sin of the incestuous person.
St. Peter uses the word πρᾶγμα (facinus) with the same
severe δεινότης of indignation in his denunciations of judgment on
Ananias, τί ὅτι ἔθον ἐν τῇ καρδίᾳ τὸ πρᾶγμα τοῦτο; See also
James iii. 16, wav φαῦλον πρᾶγμα. Cp. the remarks of Bengel
and Bp. Dfiddleton here, who rightly interprets the words, and
refers to 2 Cor. vii. 11.
It is therefore well said by Damascene here (quoted by
Wetstein) that St. Paul here speaks εὐφήμως καὶ ἐπικεκαλυμμένως
with a holy euphemism, and casting a veil over the deadly sin
which he is here describing, that of μοιχεία.
St. Paul, in the two former verses, having epoken of πορνεία,
proceeds now to refer to a still more heinous sin, that of μοιχεία.
As Theodoret remarks, ‘‘ Here he calls Adultery by the name of
πλεονεξία, because he who is guilty of it usurps and embezzles
what is not his own; and he is guilty of wrong against one who
is his own brother.”
The πορνὸς sins against Ais own σκεῦος, he sins against his
own body (see 1 Cor. vi. 18); the μοιχὸς sins against his brother
also, and in that which is one with him.
16
f Lev. 11. 44.
ἃ 19. 2.
John 17. 9.
1 Cor. 1. 3.
Heb. 12. 14.
1 Pet. 1. 14, 15.
Luke 10. 16.
Cor. 7. 40.
h Lev. 19. 18.
Matt. 22. 39.
John 6. 45.
δι 18. 34.
Eph. 5. 2.
1 Pet. 4. 8.
1 John 3. 11, 23.
& 4. 21.
{ Acts 20. 31,
Eph. 4. 28.
2 Thess. 8. 7,
περισσεύειν μᾶλλον, 11
The words are thus commented on by Theophylact :—
“St. Paul is here speaking of μοιχεία, which is justly called
by him πλεονεξία and παράβασις. For it is God Himself who
gives to man his own wife, and Who sets up the landmarks of
nature in the conjunction of that one man with her alone. So
that in case of μοιχεία there is πλεονεξία ἐν τῷ πράγματι, τουτ-
éori, τῇ μίξει, and this too against a brother.”’
With regard to ancient Latin Expositors, it may suffice to
add the name of 8. Jerome, who authorizes the same exposition
of this text (in Ephes. iv. 19), ‘‘ Ne quis supergrediatur et cir-
cumscribat, neu avarus fraudet in negotio tratrem suum, id est, ne
suam conjugem derelinquens alterius polluere queerat uxorem.”
And to justify this exposition S. Jerome refers to the Greek
Original, which he quotes, and compares the use of the word
πλεονεκτεῖν here with πλεονεξία in the text of Ephes. iv. 19.
So in his Commentary on Eph. v. he says, ‘‘ Avaritiam | knowledge is increased’
(πλεονεξίαν) pro adullerio positam.”’
1 THESSALONIANS IV. 7—12.
καὶ προείπαμεν ὑμῖν καὶ διεμαρτυράμεθα" 7‘ οὐ yap ἐκάλεσεν ἡμᾶς ὁ Θεὸς ἐπὶ
ἀκαθαρσίᾳ ἀλλ᾽ ἐν ἁγιασμῷ. ὃ " Τοιγαροῦν ὁ ἀθετῶν, οὐκ ἄνθρωπον ἀθετεῖ,
ἀλλὰ τὸν Θεὸν, τὸν καὶ δόντα τὸ Πνεῦμα αὐτοῦ τὸ ἅγιον εἰς ὑμᾶς.
9* Περὶ δὲ τῆς φιλαδελφίας οὐ χρείαν ἔχετε γράφειν ὑμῖν’ αὐτοὶ γὰρ ὑμεῖς
θεοδίδακτοί ἐστε εἰς τὸ ἀγαπᾷν ἀλλήλους" 19
τοὺς ἀδελφοὺς τοὺς ἐν ὅλῃ τῇ Μακεδονίᾳ. Παρακαλοῦμεν δὲ ὑμᾶς, ἀδελφοὶ,
καὶ φιλοτιμεῖσθαι ἡσυχάζειν, καὶ πράσσειν τὰ ἴδια, καὶ
ἐργάζεσθαι ταῖς ἰδίαις χερσὶν ὑμῶν, καθὼς ὑμῖν παρηγγείλαμεν, 13 ἵνα περι-
12. πατῆτε εὐσχημόνως πρὸς τοὺς ἔξω, καὶ μηδενὸς χρείαν ἔχητε.
καὶ γὰρ ποιεῖτε αὐτὸ εἰς πάντας
busy-ness not idle;” and on the sentiment see also 2 Thess.
iii. 1|.
Φιλοτιμία, Love of glory, the moving passion of the Greeks,
which haunted them, like the trophies of Miltiades at Marathon
which would not suffer Themistocles to sleep. The Apostle turns
the eager stream of their vainglorious activity, loving ever to be
seen, and exulting in the foam and spray of its own restlessness,
into a quiet lake of religious life, clear and deep, reflecting in
its peaceful mirror the calmness of heaven.
The Prophet Isaiah had used a similar figure of speech to
quiet the restlessness of the people, distrusting the providence of
God, and ever looking to human aids, ‘‘ Their strength is to sit
stilt” (Isa. xxx. 7).
This and the following precept are not without their special
; uses in these latter days, when ‘‘many run to and fro; and
(Dan. xii. 4).
— πράσσειν τὰ ἴδια] See Dr. Barrow’s Sermon on “ Quiet-
The etymology of the Latin adulter (i.e. qui s sua ad alfe- | negs, and doing our own business,” i. p. 457— 489.
ram transgreditur, ὑπερβαίνει), illustrates this exposition.
The ‘‘honesta aposiopesis” (as A Lapide calls it) in the
words τῷ πράγματι perhaps served as an example to some in
the Early Church speaking of the same sin (in Constit. Apostol.
iii. 2).
The English translation of τῷ πράγματι, as equivalent to
_ ‘any matter,” i.e. any traneaction of traffic (a rendering rightly
questioned by Bp. Sanderson, ii. 349), is at variance with the
context, and is probably due to the influence of the Latin Vul-
gate, which has ‘in negotio,” and to the defect of the Latin
language in not having a definite article, a reason sufficient in
itself to disqualify the Vulgate from being regarded as an “‘au-
thentic standard,” and much more as “ ¢he authentic standard,”’
of Holy Writ. See Bentley's Sermon on 2 Cor. ii. 17; Works,
iii. p. 243—248, ed. Dyce.
— διεμαρτυράμεθα)] we earnestly protested.
8. δόντα] So A, I, K, and Elz., Tisch., Bloomf., Liinem.,
Alf. Β, Ὁ, E, F, G have διδόντα, which is received by Lach-
mann.
— ὑμᾶ:] SoB, D, E, F, G, I, K; and so the Syriae and
Arabic Versions, and Scholz., Lach., Tisch., Liinem., Alf.—Elz.
has ἡμᾶς, and this reading adds to the force of the argument. You
received the Holy Spirit when you were admitted into the Church
by Baptism. God shed forth the Holy Spirit even unto (εἰς) you,
Gentiles. Your bodies were then become Temples of the Holy
Ghost; therefore defile them not.
The Apostle afterwards dilated upon this great doctrine
more at large in the two Epistles to the Corinthians, and
LAN its practical bearings on society. (1 Cor. vi. 19. 2 Cor.
vi. 16.
These enlargements on the same doctrines are not to be
ascribed to any ‘‘ fuller developments in the Apostle’s own views,”
but to the better preparation of those whom he addressed to
receive them.
For example, in the present case, he had been at Thessalonica
only for a short time when he wrote this Epistle, but at Corinth
he had resided eighteen months when he wrote his first Epistle
to that Church.
It must be remembered aleo that St. Paul’s Epistles were
circulated from one Church to another, so that the earlier
Epistles, addressed to a particular Church or Churches, prepared
all the Churches to receive the later Epistles.
10. ἐν ὅλῃ τῇ Μακεδονίᾳ] The whole of Northern Greece. An
important testimony, as showing the infercommunion of Christian
Churches, and the consequent facilities for the circulation of the
Books of the New Testament in the Apostolic age. See below,
v. 25.
11. φιλοτιμεῖσθαι ἡσυχάζειν] to aspire to be quiet; to be am-
bitious to be still, A happy orymoron.
Compare the similar oxymoron, which has not been gene-
rally understood, in Rom. xii. 1], τῇ σπουδῇ μὴ ὀκνηροὶ, “in your
It has been supposed by some modern Expositors that the
unquiet spirit, and nce to Iabour, which are noted for
censure here, had been produced at Thessalonica by an expecta-
tion of a speedy end of the World, an expectation derived (they
allege) from St. Paul’s teaching. (2 Thess. ii. 1.) But the spirit
of weptepyla, πολυπραγμοσύνη, and ἀλλοτριοεπισκοπία was cha-
racteristic of the Greek population long before the Gospel ap-
peared. Cp. Acts xvii. 21; 1 Tim. v. 13; 1 Pet. iv. 15; and the
commentators on Juvenail, iti. 61—70.
Besides, the vice of theft was very prevalent (see Eph. iv.
28; 1 Cor. vi. 10); and see the character of the Gentile world in
Romans i. 29—31. It is also probable that the liberality of some
among the Thessalonians, to which St. Paul here bears testimony,
was abused by others into an occasion of indolence, in the expec-
tation that they would be supported by the alms of the wealthier
members of the Church. Cp. 2 Thess. iii. 10--- 12.
— ἐργάζεσθαι) to labour. Hence it may be inferred that a
large portion of the primitive Thessalonian Church consisted of
poor. Cp. 1 Cor. i. 26. (Liinemann.) But “ of the chief women
not a few” received the Gospel from St. Paul. (See Acts xvii. 4.)
However, it appears that on the whole the Churches of Mace-
donia were poor, com with that of Corinth. See 2 Cor. viii. 1.
— [las] Omitted by B, D*, F, G, but found in A, D***, I,
K. It does not seem to have been read by Tertullian, de Idol.
6. 4, who quotes the words thus, “‘manibus unusquisque ope-
retur.’
12. τοὺς ἔξω] the Heathen. So of ἔξω, 1 Cor. v. 12, 13.
Col. iv. 5. οἱ ἔξωθεν, 1 Tim. iii. 7.
The Christians were not to abuse their Christian liberty, and
not to use it as a plea for disloyalty, and so make it a cloak of
licentiousness (1 Pet. ii. 16); but to walk with an orderly and
respectful deportment (εὐσχημόνως) towards Heathen Magistrates,
and to render honour and obedience to them as “ unto the Lord,”
in all things not contrary to His will. See on Matt. xzii. 21,
Rom. xiii. 1—4. Tit. iii. 1. 1 Pet. ii. 13.
And what was true as to the duty of Subjects toward Rulers
was true of the duty also of Slaves to Masters.
The necessity of this precept had appeared on the occasion
of St. Paul’s visit to Thessalonica, when he was charged by the
Jews with being a preacher of sedition; and the Heathen popu-
lace was stirred up by them against him and Silas, as acting
“‘ contrary to the laws of Cesar in saying that there is a different
King, Jesus’’ (Acts xvii. 7).
The World had yet to learn, from the loyalty of Christians,
even when persecuted by it, that Christianity is the best safe-
guard of States.
The Christians were also taught by the Apostle to behave
εὐσχημόνως towards them that were without, by industry, lest the
Heathen should be able to say that Christianity was a religion of
indolence. (Bengel.)
1 THESSALONIANS IV. 13—16.
17
τ. 10. 1.
18 οὐ θέλομεν δὲ ὑμᾶς ἀγνοεῖν ἀδελφοὶ, περὶ τῶν κεκοιμημένων, ἵνα μὴ | Rom.1.13
λυπῆσθε καθὼς καὶ οἱ λοιποὶ οἱ μὴ ἔχοντες ἐλπίδα.
& 12.1.
2 Cor. 1. 8.
2 Pet. 8. 8.
14 Χ Εἰ γὰρ πιστεύομεν ὅτι
᾿Ιησοῦς ἀπέθανε καὶ ἀνέστη, οὕτω καὶ ὁ Θεὸς τοὺς κοιμηθέντας διὰ τοῦ ᾿Ιησοῦ ἢ Ὁ ον 6. .».-.
ἄξει σὺν αὐτῷ. 1δ' Τοῦτο γὰρ ὑμῖν λέγομεν ἐν λόγῳ Κυρίου, ὅτι ἡμεῖς ot ζῶντες οἱ
23.
2 Cor. 4. 18, 14.
Rev. I. 18.
περιλειπόμενοι εἰς τὴν παρουσίαν τοῦ Κυρίου οὐ μὴ φθάσωμεν τοὺς κοιμηθέντας" 11 Cor. 15. 22, 51.
16 %
aN ε , 3 cA 3 a > Ld Ν > ,
ὅτι αὐτὸς ὁ Κύριος ἐν κελεύσματι, ἐν φωνῇ ἀρχαγγέλου, καὶ ἐν σάλπιγγι τι Matt 24. 31.
Cor. 15. 51.
aA 4 > 93 > a N e 2 A 3 4 ~ 2 Thess. 1. 7.
Θεοῦ καταβήσεται ἀπ᾽ οὐρανοῦ, καὶ οἵ νεκροὶ ἐν Χριστῷ ἀναστήσονται πρῶτον, Fe
18. θέλομεν] So the best MSS. Fiz. θέλω. Cp. 2 Cor. i. 8.
— κεκοιμημένων} 8.0 Elz., with D, E, F,1,K. A, B, have
κοιμωμένων, which is received by Lach., Tisch., Alford.
There is a difference in meaning between κοιμώμενοι and
κεκοιμημένοι, on which account the /atter reading seems prefer-
able; οἱ κοιμώμενοι means properly those who are failing asleep,
and, sometimes, those who are sleeping ; but κεκοιμημένοι signi-
fies those who have been /aid asleep, and are still asleep ; that is,
here, those who, as to their bodies (for of their souls he is not
here speaking), have, as it were, been ‘somno compositi,’ lulled
into the sweet slumber of a Christian death, in which they stil?
repose, till they will be awakened by the last trump. Cp. John
xi. 11, Λάζαρος κεκοίμηται, and 1 Cor. xv. 20, Χριστὸς ἀπαρχὴ
τῶν κεκοιμημένων. See note below on 1 Cor. xi. 30.
The word κοιμᾶσθαι, and κεκοιμῆσθαι, is never applied in
the New Testament to the soul (for there is no sleep of the soul
after death), but always to the dedy ; and by the use of the word
in that sense, it is intimated that the body will be awakened ; that
is, that the body will rise again. See Aug. (Serm. 172): ‘ Dor-
mientes eos appellat Scripture veracissima consuetudo, ut, chm
dormientes audimus, evigilaturoe minimé desperemus;’’ and
Serm. 93: ‘‘ Quare dormientes vocantur? nisi quia suo die re-
suscitabuntur.”’ So also Chrys. and Theophyl. Cp. note below,
on 1 Cor. xv. 6.
— ἵνα μὴ λυπῆσθε] ‘ ne contristemini’ (Vulg.); that ye be not
grieved, but be comforted. Some MSS. have λυπεῖσθε here.
See on 1 Cor. iv. 6.
He does not mean that they are not to sorrow for the
departed, but that they are not so to sorrow, as men who have no
hope.
μ As it is beautifally expressed by Augustine (Serm. 172) :
“Non admonuit Apostolus ut non contristemur, sed (ut non cone
tristemur) sieut ceteri gui epem non habent.” For we have
hope. “ Contristamur ergo nos in nostrorum mortibus neces-
sitate amittendi, sed cum spe recipiendi. Inde angimur, hinc
consolamur; inde infirmitas afficit, hinc fides reficit; inde dolet
humana conditio, hinc sanat divina promissio.” See also his
touching address to Christian mourners: ‘“‘ You may, indeed you
must sorrow, but not as the Heathen do, who have no hope. You
must sorrow. But remember, where you have sorrow you have
also comfort. How can you but sorrow when that body, which
lives by the soul, becomes lifeless by the flight of the soul? and
when that which used to walk lies ; when that which used to talk
is dumb; when the closed eyes admit no light; when the ears are
opened to no sound; when all the fanctions of the limbs cease?
Is not this dead body a house in which an unseen spirit once
dwelt, and which it once beautified? That which was unseen is
gone; that which we see with pain, remains. Here surely is a
cause of sorrow. But let it have its comfort. What comfort?
The Lord Himself will descend with a shout, and with the voice
of the Archangel and the trump of God, and the dead in Christ
will rise first ; and then we who remain alive shall be caught up
in the clouds to meet Christ, into the air. ‘ Pereat contristatio
ubi tanta est consolatio.’ Let grief be wiped away from the soul,
and let faith banish grief. Why should we grieve for the dead ?
because death is bitter? But Christ has passed that way.” Au-
gustine (Serm. 173).
So another African Father writes: ‘Remember the words
of the Apostle; and be not grieved by your friend’s d i;
as the Heathen who have no hope. For if we believe in the
Resurrection of Christ, we believe in the resurrection of those for
whom Christ died and rose again. Therefore sorrow for death
has been done away. Why should you weep for one who is not
lost?) Why should you mourn for him who will return? He
whom you lament is not dead; he is only gone ona journey. Do
not weep for him who has set out a little before you, and whom
you will soon follow. ‘ Profectio est quam credis mortem. Non
est lugendus qui antecedit, et quem tu mox subsequeris.’”” Ter-
tullian (De Patientia, 9).
— οἱ λοιποῇ the rest, the others, i.e. the Heathen. (Eph.
ii. 3.) The melancholy feelings of the Heathen on the subject of
death were expressed as follows: Theoer. (Id. iv. 42), ἐλπίδες ἐν
Vox. I1.— Part III.
(ωοῖσιν, ἀνέλπιστοι δὲ θανόντες. schyl. (Eum. 688), ἅπαξ
θανόντος οὔτις ἐστ᾽ ἀνάστασις. Catull. (v. 4), ““ Soles occidere
et redire possunt, | Nobis, cum semel occidet brevis lux, | Nox
est perpetua una dormienda.” How different from the language
of the Apostle! (See on 1 Cor. xv. 37.) But these words, of
λοιποὶ, are not to be limited to the Heathen, but are applicable
to the ungodly, and generally to ail who are not true believers,
See Proverbs xi. 23, ἐλπὶς ἀσεβῶν ἀπολεῖται, but v. 7,
δικαίου οὐκ ὕλλυται ἐλπίς.
14. ᾿Ιησοῦς ἀπέθανε) Jesus died. But they of whom he is
speaking are not said by him to be dead, but asleep. The death
of Jesus has made death to be not death, but sleep.
— τοὺς κοιμηθέντας διὰ τοῦ Ἰησοῦ] those who have been laid
asleep through the power and death of Jesus, and through faith
in Him, Who Himself (as the Apostle says here) died and rose
again. .
The bias of some Expositors to separate the words διὰ τοῦ
Ἰησοῦ from κοιμηθέντας, and to join them in a less easy combina-
tion with ἄξει, seems to have arisen from neglect of the proper
meaning of κοιμηθέντας, ‘ somno compositos,’ laid asleep.
The best illustration of the sense of the word is found in the
first passage in which it occurs in the New Testament, viz. in the
history of the martyrdom of St. Stephen. He looked up to
heaven and saw Jesus, once dead, but now risen and standing at
God’s right hand to help him. He prayed to Jesus to receive
his spirit, and through the love and power of Jesus, Who had
died, and had been buried, and had arisen and ascended into
heaven, and through faith in Him, the first Martyr ἐκοιμήθη, fell
as
On this use of διὰ, through a person as a mediator, and
ially as applied to Christ, the DMediator (1 Tim. ii. δ), and
the Door (John x. 7), and the Way (John xiv. 6), through Whom
alone all blessings, both in life and death, come to us from God.
See John x. 9; xiv. 6. Acts iii. 16; x. 36. 43. Rom. i. 5;
v. 11.17.21. 1 Cor. viii. 6; xv. 21. 2 Cor. ἱ. δ᾽; v.18. Gal.
vi. 14, δι᾽ οὗ ἐμοὶ κόσμος ἐσταύρωται. Col. i. 16.20. 2 Thess.
iii, 12. Tit. iii. δ, 6. Heb. xiii. 15. 21. 1 Pet. ii. 6,and Dean
Alford's excellent note here.
Indeed, Chrysostom had rightly expounded the words thus, τῇ
πίστει τοῦ ᾿Ιησοῦ κοιμηθέντας : and Theodoret says, ‘‘ Jesus is the
Mediator of the Resurrection ; and the faithful who have Christ
dwelling in themselves κοιμῶνται διὰ τοῦ ᾿Ιησοῦ."
1δ. ἐν λόγῳ Κυρίου] in the Word of the Lord; not on my
own authority, but the Lord’s.
This expression, ‘the Word of the Lord,’ is a link which
connects the writings of the Apostle with those of Moses and the
Prophets of old, to whom ‘the Word of the Lord came,’ and
who are said to speak in ‘the Word of the Lord.’ See 1 Kings
xiii. 1,2. Jer. i. 4, LXX. Hos. i. 2.
In this and numerous other respecte, the New Testament
came before the Old Testament to the Gentile world, and the
New Testament prepared the Gentile world for the profitable
study of the Old. See above on ii. 18.
16. αὐτὸς ὁ Κύριος καταβήσεται) The Lord Himself will
descend in His human body (for descent is proper to body), and
in the same human body and in the same manner as He ascended
into heaven (Acts i. 11). ‘In qua carne ascendit in coelum,
et in qua sedet ad dexteram Patris, descensurus est ad Judicium.””
Augustine (contra Serm. Arian. c. 12, Vol. viii. p. 972).
— ἐν κελεύσματι) κέλευσμα (from κελεύω), the music played
to set an Army or a Fleet in motion (Thucyd. ii. 92). The
word is used in this sense by the Septuagint, Prov. xxx. 27,
στρατεύει ἀφ᾽ ἑνὸς κελεύσματος, and cp. Philo (de Prem.
§ 19), who says that God can easily bring together all men,
wherever dispersed, into one place, from the ends of the earth,
ἑνὶ κελεύσματι.
This appears to be the sense here. The Angelic Host is
compared to a vast Army, which is set in motion by the Divine
command, and accompanies Christ to Judgment. See Zech.
xiv. 6. Dan. vii. 10. 18, Matt. xxv. 31.
The Son of Man shall come in His glory, and all the holy
Angels with Him, and He shall sit on the throne ae His glory
18
n John 12. 26.
& 14. 8.
& 17. 24.
Acts 1. 9.
Rev. 11. 12. ἐσόμεθα.
(2 Thess. i. 7). He shall be revealed with His mighty Angels,
and so Enoch prophesied, ‘The Lord cometh with ten thousands
of ev Saints to execute Judgment’ (Jude 14, and cp. Rev.
xiv. 14).
— ἐν φωνῇ ἀρχαγγέλου---ἐν σάλπιγγι Θεοῦ] with the voice of
the Archangel and with the trumpet of God. See Zech. ix. 14,
ὁ Κύριος ἐν σάλπιγγι σαλπιεῖ, and 1 Cor. xv. 52. The circum-
stances of the Second Advent, and of the Last Judgment, appear
to have been prefigured by those of the Giving of the Lew on
Mount Sinai; Men will be j according to their works, of
which the Law of God is the Rule: and therefore the future
Great Assize in which men will be rewarded or punished ac-
cording to their Deeds, to be then judged by the standard of the
Divine Law, was fitly typified by the promulgation of that Law.
Compare the words of Moses describing the delivery of the Law
(Exod. xix. 16) with the language used by the Apostle here de-
scribing the last Judgment: ᾽᾿Ἐγένοντο φωναὶ καὶ ἀστραπαὶ, φωνὴ
τῆς σάλπιγγος ἠχεῖ μέγα, καὶ ἐπτοήθη πᾶς ὁ λαὺς, καὶ ἐξήγαγε
Μωῦσῆς τὸν λαὸν εἰς συνάντησιν τοῦ Θεοῦ, καὶ παρέστησαν
ἐπὶ τὸ Bpos* τὸ ὄρος ἐκαπνίζετο ὅλον, διὰ τὸ καταβεβηκέναι
ἐπ᾿ αὐτὸ τὸν Θεὸν ἐν πυρί (cp. 2 Thess. i. 8)" ἐγίνοντο δὲ αἱ
φωναὶ τῆς σάλπιγγος ἰσχυρότεραι σφόδρα πι υσαι.
cp aise τῶ mention made by Moses of the νεφέλη, v. 18.
. υ. 17.
Also the Law was given with the ministry of Angels (Acts
vii. 53. Gal. iii. 19), and Angele will come with the Lord to
Judgment. See above note on κελεύσματι.
The Trusmpet bere seems to be no other than that of the
Seventh Angel in the Apocalypse (xi. 15—18).
Whether you eat or drink, or wake or sleep, let that Trumpet
be ever sounding in your ears with this call, ‘‘ Arise, ye dead;
come ye to the Judgment” (S. Jerome, ap. 4 Lapide).
— οἱ νεκροὶ ἐν Χριστῷ) the dead in Christ shall rise firat.
See preceding note. The words have been supposed by some
learned interpreters to signify the dead generally shall rise first,
and some take the words ‘in Christ’ as following ‘they shall
rise ;’ but this does not appear to be a correct exposition.
The dead in Christ are they who having been incorporated into
the body of Christ, remain living members of Christ, and die in
Christ, and though asleep in peace (κεκοιμημένοι) as to their
bodies, yet remain members of the Communion of Saints in Him
Who lives for ever, and is the squrce of undying life to those who
are in Him.
Thus they who live in Christ communicate with the dead in
Christ : "" Communionem cum illis sanctis, qui in hdc quam susce-
pimus fide defuncti sunt, societate et spei communione tenemur.”
Augustine (Serm. 181). See below, Heb. xii. 23.
The Saints of God living in the Church of Christ are in com-
munion with all the Saints departed out of this life, and admitted
to the presence of God. The mystical union between Christ and
His Church, the spiritual conjunction of the members to the
Head, is the true foundation of that communion which one
member had with another, all the members living and increasing
by the same influence which they receive from Him. Bat Death,
which is nothing else but the separation of the sou! from the
body, maketh no separation in the mystical union, no breach of
the spiritual conjunction, and consequently there must continue
the same communion, because there remaineth the same founda-
tion. And since the true and unfeigned holiness of man wrought
by the powerful influence of the Spirit of God, not only re-
maineth, but also is improved after death, and since the cor-
respondence of the internal holiness was the Communion between
their persons in their life, they cannot be said to be divided by
death, which had no power over that sanctity by which they were
first conjoined. Bp. Pearson (on the Creed), Art. ix. p. 664, 665.
17. ἡμεῖς of ζῶντες οἱ περιλειπόμενοι κιτ.λ.} We the living (as
distinguished from the dead) being left behind (present participle)
by the departure of others who die from time to time, shall not
anticipate those who have fallen asleep; or, as Tertullian says
(de Resurrect. 24), ‘nos qui remanemus in adventum Domini
non preveniemus eos qui dormierunt.”
This passage has given rise to three questions:
ie ee ee ol ζῶντες, the living,
2. Whether, inasmuch as all men are from Adam, and since
it is said in Holy Scripture that by Adam death passed upon ail,
and that in Adam all die (Rom. v. 12. 14. 1 Cor. xv. 22), and
it is appointed unto men to die, and after that the Judgment
(Heb. ix. 27), they who are alive on the earth when Christ comes
1 THESSALONIANS IV. 17, 18.
y ΤΥ ε a e A e Xx la Ad A 9 “a ε rd 6 9
ἔπειτα ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι μα σὺν αὐτοῖς ἁρπαγησόμεθα ἐν
, 3 > “ a , > 2° 4 9 , ‘ “΄
νεφέλαις εἰς ἀπάντησιν τοῦ Κυρίον εἰς ἀέρα: καὶ οὕτω πάντοτε σὺν Κυρίῳ
18 Ὥστε παρακαλεῖτε ἀλλήλους ἐν τοῖς λόγοις τούτοις.
will first die, and so pass through Death to Resurrection and
Judgment ?
These two questions were discussed in ancient times ;
Another has arisen in modern days, viz. ;
3. Whether St. Paul believed and taught in this Epistle
that he himself would be alive at Christ’s coming, and therefore
that he supposed that the Second Advent was near at hand when
he wrote these words ?
As to questions | and 2,
The difference of opinion as to the meaning of the word
living here, arose in great measure from the difference of reading
in the MSS. in the passage of St. Paul’s Epistle to the
Corinthians (1 Cor. xv. 51), where some MSS. read πάντες
κοιμησόμεθα, ‘ we shall all sleep.’
On this point see the note there.
Consequently, some Expositors were led to interpret ζῶντες
as equivalent to spiritually alive, and quickeued by a lively faith ;
and others supposed that aii would first die, and then revive and
be raised for Judgment.
These differences of opinion are recapitulated by S. Jerome,
Epist. ad Minervium, iv. p. 216; S. Augustine, de octo Dulcitii
toner ae Vol. vi. p. 223; and Epist. ad Mercator. 193; and
Civ. Dei, xx. 20; and in Enchirid. c. 54; de Fide et Symb.
α. 8; 8. Chrys. and Theophyl. in 2 Tim. iv. 1; and by Jsidorus
Pelusiot. Epist. 222; and, in later times, by By. Pearson on the
Creed, Art. vii. p. 561—563.
S. Augustine, although not enabled to ascertain the true read-
ing in 1 Cor. xv. δ] as fully as it has since been determined, declared
the true meaning of the passage in the following langnage :—
If no other meaning can be attached to the words of the
Apostle, and if it be evident that he designed that the meaning
which they manifestly proclaim should be assigned to them,
namely, that at the end of the World, and δὲ the Lord’s Second
Coming, there will be some who will not be unclothed of their
bodies, but be clothed upon with immortality, and this mortal
will be swallowed up by life (2 Cor. v. 4), doubtless with this
meaning will accord that which we profess in the Rule of Faith,
namely, that ‘ He will come again to Judge the Quick and Dead ;’
so that we are not here to understand by the word guick, the
just, and by the word dead, the unjust, although it be true that
the Just and the Unjust will be judged; but by the word quick
in the Creed we are to understand those whom Christ’s Second
Coming will find not yet departed from the body; and by dead,
‘those who have departed from it. And those other texts (1 Cor.
xv. 36. 51) must be so expounded as to agree with this inter-
pretation. (Augustine.
However, even till the sixteenth century, many Expositors
were of the opinion that all who were alive at Christ’s coming
would first die, and then revive and be judged. So Aquinas,
Anselm, and A Lapide here.
But now that the reading of 1 Cor. xv. 51 bas been esta-
Dlisbed, by the collation of MSS. and Versions derived from all
parts of Christendom, there can be no longer any doubt that the
interpretation propounded by S, Augustine is the true one; and
it may suffice to remind the reader of the words of the learned
English Expositor of the Creed on this subject; He shall judge
the guick, tbat is, those which shall be then alive when He
cometh; and He shall judge the dead, that is, those which at the
same time shall be raised from the dead ;
The only doubt in this interpretation is, whether those that
shall be found alive when our Saviour cometh shall still so con-
tinue till they come to jadgment, or upon His first appearance
shall die, and after their death revive; and so together with
all those which rise out of their graves appear before the judgment
seat. The consideration of our mortality, and the cause thereof
(that if is appointed unto all men once to die, in that death hath
passed upon all, Heb.ix.27. Rom. v. 12), might persuade us that
the last generation of mankind should taste of death, as well as
all the rest that went before it; and therefore it hath been
thought, especially of late, that those, whom Christ at His coming
finds alive, shall immediately die; and after a sudden and uni-
versal expiration shall be restored to life again, and joined with
the rest whom the graves shall render, that all may be partakers
of the Resurrection ;
But the Apostle’s description of the Last Day mentioneth no
such kind of death, yea, rather excludeth it: For we which are
alive and remain unto the coming of the Lord, shall not prevent
them which are asleep. For the Lord himself shall descend from
heaven with a shout, with the voice of the archangel and the
1 THESSALONIANS V. 1—3.
19
‘V. 1" Περὶ δὲ τῶν χρόνων καὶ τῶν καιρῶν, ἀδελφοὶ, οὐ χρείαν ἔχετε ὑμῖν » Matt. 3:. 8, 36.
Ὁ Matt. 24. 42,48.
γράφεσθαι: 3" αὐτοὶ γὰρ ἀκριβῶς οἴδατε, ὅτι ἡμέρα Κυρίου, ὡς κλέπτης ἐν Mark is. 54.
νυκτὶ, οὕτως ἔρχεται"
Luke 21. 34,
3 « ὅταν γὰρ λέγωσιν, Εἰρήνη καὶ ἀσφάλεια, τότε αἰφνίδιος 2 Pets, 10.
Rev. δ. 3. & 16.15.
c Luke 21. 34, 85. Isa. 13.6—9. Jer. 13. 21.
trump of God; and the dead in Christ shall rise first; then we
which are alive and remain, shall be caught up together with
them in the clouds to meet the Lord in the air, and 20 shall we
be ever with the Lord. (1 Thess. iv. 15—17.)
In which words, they which remain unto the coming of the
Lord, are not said to die or to rise from the dead, but are dis-
tinguished from those which are asleep and rise first; yea, being
alive, are caught up together with them, having not tasted death ;
The same is further confirmed by the Apostle, saying, Be-
hold, I shew you a mystery; we shall not all sleep, bul we shall
all be changed (1 Cor. xv. 51), which, being added to the
former, putteth this doctrine out of question; for the living,
which remain at the coming of Christ, are opposed to them which
are asleep ; and the opposition consists in this, that they shall not
sleep, which sleep is not opposed to a long death, but to death
itself, as it followeth, the dead shall be raised incorruptible, and
we (which shall not sleep) shail be changed; so that their mu-
-tation shall be unto them as a Resurrection. And collation of
these two Scriptures maketh up this conclusion so manifestly, that
I conceive no man had ever doubted or questioned the truth of it,
had they not first differed in the reading of the text. (Bp. Pear-
son on the Creed, Art. vii. p. 563.)
3. As to the third question, we may say—
Τὸ was not revealed by Almighty God to St. Paul, nor has it
ever been revealed to any man, whether he himself should remain
alive ¢ill Christ’s second coming. Our Lord said to his Apostles,
“It is not for you to know the times or the seasons, which the
Father has put in His own power.” (Acts i. 7.)
Bat it would be very erroneous to say (as has been recently
affirmed by some), that St. Paul expected that Ae himself, and the
majority of those whom he was addressing, would be alive at
Christ’s Second Coming; and that he faught in this Epistle, as
an article of Christian Doctrine, that Christ would come in his
own age and lifetime; and that he was deceived in this expec-
tation, and afterwards ‘‘ modified this opinion,” particularly when
“he saw the evil effects of this doctrine on the practice of the
Thessalonians,” who (it is alleged) were induced by the expecta-
tion of an immediate reappearance of Christ to relinquish their
worldly callings, and to live in idleness.
This allegation is disproved by the fact that St. Paul nsed
the same language five years after the composition of his two
Epistles to the Thessalonians, viz. in his first Epistle to the Co-
rinthians, where, using the first person plural in the same way as
here, he says, “We shall not all sleep, but we shall all be
changed ”’ (1 Cor. xv. 51).
And, v it pa be used that language at a time when
he himeelf personally was in daily danger of death. (1 Cor. xv.
81. Cp. 2 Cor. i. 8, 9.)
If the personal pronoun we in the present passage means
St. Paul himself and his own contemporaries, it must also have
the same meaning in the latter passage.
There was no alteration whatever in his teaching, such as is
supposed
Before he wrote to the Corinthians he himself warned the
Thessalonians in his second Epistle, which, be it remembered,
was written very shortly after the first, against being “soon
shaken or troubled as if the day of the Lord was at hand”
(2 Thess. ii. 2).
And he teaches them that the Day of the Lord would not
come until after the manifestation of some Power, which was not
then visible, and which he describes.
St. Paul also, in his Epistle to the Romans, written in the
next year after the first Epistle to the Corinthians, speaks of the
Conversion of the Jews as an event still to be looked for after
the “‘ fulness of the Gentiles had come in”? (Rom. xi. 24—27).
This was a preliminary prophecy, which he, the Apostle of
the Gentiles, well knew was not yet accomplished; and therefore
he was a deblor to the Gentiles (Rom. i. 14, 15; xi. 13), and
bound to promote its fulfilment. Cp. Tertullian, de -
rectione, c. 23.
As to the use of the pronoun we in this passage and that to
the Corinthians (1 Cor. xv. 51), if it be pressed rigidly, it would
follow that all the Thessalonians to whom he writes, who would
live till Christ’s Second Coming, would δὲ for ever with the Lord ;
which could not have been his meaning.
But no one who has considered the characteristics of St.
Paul’s style, will be perplexed by the use of the pronoun here.
St. Paul frequently even speaks of himse(f individually as 6
representative of a class with which he has no sympathy, and
with which he himself, therefore, is by no means to be identified.
See on | Cor. iv. 6, and the quotation from By. Sanderson in
the note on 1 Cor. vi. 12 and xiv. 14.
Thus in Rom. iii. 7: “ If the truth of God hath more abounded
through my lie unto his glory, why yet am Jalso judged as a sinner ?”’
7 Paar ass the eeventh Chapter of the Epistle to the Romans,
vii. 7—25.
Accordingly, it is well said by Theodoret here, “St. Paul is
not speaking here of Ais own person, but of those who will be
alive at that time. He is speaking of the faithful who will then
be alive, and who will be caught up into the air.’ So also Chry-
sostom and Theophylact. The Apostle “transfers by a figure
unto himself and his contemporaries the persons of those who
zoe ev at Christ’s Second Coming.” Augustine, De Civ.
, Xx. 20.
Although St. Paul no where teaches that the Lord would πού
come again while he himself was alive, yet he did not teach in this
Epistle, or in any other, that Christ would come in his own age.
He &new that the time of Christ’s coming could not be known by
men, and had not been revealed by God. He teaches in this
Epistle that it would come as a thief in the niyht (v. 2), and
that the certainty of its coming, and the uncertainly of the time
of its coming, is a reason for ‘ual aration for it.
Let it be remembered that it is the Holy Ghost who speaks
by the Apostle. And let it not be forgotten that He designed
this Epistle not only for the edification of the Thessalonians and
of other Churches in the Apostolic Age, but of all Christians in
every Country and Age, even to the Coming of Christ, and that
He knew that it would be read in every country and age till the
Day of Doom.
Hence we may recognize the divine wisdom of the Apostle
in using that pronoun which would best admonish all who read
the Epistle, in his own and successive generation, to be on
their guard, as not knowing when their Lord would come;
whereas, if he had used the pronoun they, it might have been
thought that as long ss the Apostle was alive men need not expect
the Coming of Christ.
St. Paul’s we is an universal we, which every age may apply,
and ought to apply, to itself. Cp. Bengel.
St. Paul’s office was to teach that the Great Day would
surely come, and would come suddenly. But it was no part of
his Mission to declare when it would, or would not, come.
That Day is hidden, in order that every day may be well
spent. “ Ergo latet Idle Dies, ut observentur omnes dies” (Augua-
tine). See his three Letters, ‘‘ De fine Seculi,” Ep. 197—199.
— els ἀπάντησιν τοῦ Κυρίου els ἀέρα] to meet the Lord, into
the air. ‘Nos qui vivimus, qui residui erimus, rapiemur cum
nabibus obviam Domino in aéra.— Domino obviam Sancti ra-
pientur in nubibus, ipso illo nube in resurrectionis corpore elati.””
Hilary (in Ps. li. and in Ps. Ivi.) And Tertullian (adv. Marcion.
iii. ad fin.), ‘‘ Auferemur in nubibus obviam Domino secundum
Apostolum, 1110 scilicet Filio hominis veniente in nubibus secun-
dam Danielem (Dan. vii. 13), et ita semper cum Domino erimus.”
Observe, he does not say αἰθέρα, but ἀέρα, intimating that
Christ will descend to this Jower Atmosphere which surrounds the
Earth. Cp. the use of ἀὴρ Acts xxii. 23. Ephes. ii. 2.
18. Ὥστε] Therefore ; ‘ itaque’ (Vulg.). Cp. Phil. ii. 12; iv. 1.
Cu. V.1. τῶν χρόνων καὶ τ. καιρῶν the times and seasone ;
‘de temporibus et momentis’ (Vulg.). Χρόνος signifies duration
or length of time; καιρὸς, point of time: so that καιρὸς is ἀκμὴ
χρόνου, ‘punctum temporis.’ See on Acts i. 7, and the remarks of
Augustine, Epist. 197, noting the inadequacy of the Latin lan-
guage to mark this difference, “ Ibi Greecé legitur (Act. i. 7)
χρόνους # καιρούς. Nostri utrumque hoc verbum /empora ap-
pellant sive χρόνους sive καιροὺς, cim habeant hec duo inter se
non negligendam differentiam ;’’ which he explains.
2. ἀκριβῶς οἴδατε) ye know well. How did the Thessalonians
know certainly that the Day of the Lord would come “ as a thief
in the night?”
The ex ion is 8 remarkable one. No one but Christ
Himself would have ventured to compare His Second Advent to
jadge the World to the coming of a Thief. Probably the Thes-
salonians derived that knowledge from written Gospel.
If so, it must have been either from the Gospel of St. Mat.
thew (xxiv. 43), or of St. Luke (xii. 39), or from both. See above,
on ii. 18 and iii. 5;
The present comparison is not found in either of the two
other Gospels. The i abe ue Day shall come, is not found
20
ἃ Eph. 5. 8.
e Luke 16. 8.
Rom. 18. 12.
Eph. 5. 8.
f Matt. 24. 42.
& 25. 18.
Luke 21. 84, 36.
Rom. 18. 11, 12.
1Cor. 15. 34.
Eph. 5. 14.
1 THESSALONIANS V. 4—13.
αὐτοῖς ἐφίσταται ὄλεθρος, ὥσπερ ἡ ὠδὶν TH ἐν γαστρὶ ἐχούσῃ, καὶ οὐ μὴ ἐκφύ-
yoow.
4 ἀγμεῖς δὲ, ἀδελφοὶ, οὐκ ἐστὲ ἐν σκότει, ἵνα ὑμᾶς ἡ ἡμέρα ὡς κλέπτης κατα-
λάβῃ ὃ" πάντες γὰρ ὑμεῖς υἱοὶ φωτός ἐστε καὶ υἱοὶ ἡμέρας, οὐκ ἐσμὲν νυκτὸς
οὐδὲ σκότους.
6 t* Apa, οὖν μὴ καθεύδωμεν ὡς καὶ οἱ λοιποὶ, ἀλλὰ γρηγορῶμεν καὶ νήφωμεν"
7 ε οἱ γὰρ καθεύδοντες νυκτὸς καθεύδουσι, καὶ οἱ μεθυσκόμενοι νυκτὸς μεθύουσιν'
8" ἡμεῖς δὲ ἡμέρας ὄντες νήφωμεν, ἐνδυσάμενοι θώρακα πίστεως καὶ ἀγάπης,
καὶ περικεφαλαίαν ἐλπίδα σωτηρίας. 5 ' Ὅτι οὐκ ἔθετο ἡμᾶς ὃ Θεὸς εἰς ὀργὴν,
ἀλλ᾽ εἰς περιποίησιν σωτηρίας διὰ τοῦ Κυρίον ἡμῶν ᾿Ιησοῦ Χριστοῦ, 10 " τοῦ
ἀποθανόντος ὑπὲρ ἡμῶν, ἵνα, εἶτε γρηγορῶμεν εἴτε καθεύδωμεν, ἅμα σὺν αὐτῷ
k Rom. 14. 8, 9.
1 Cor. 5. 15.
ζήσωμεν.
11 Διὸ παρακαλεῖτε ἀλλήλους, καὶ οἰκοδομεῖτε εἷς τὸν ἕνα, καθὼς καὶ ποιεῖτε.
ρ
1 Rom. 15. 27.
Phil. 2.
1 Tim. 5. 17.
Heb. 13. 7, 17. ; Σ pte a
Eipnvevere ev ἐαντοις.
12 τ᾿ Ἐρωτῶμεν δὲ ὑμᾶς, ἀδελφοὶ, εἰδέναι τοὺς κοπιῶντας ἐν ὑμῖν, καὶ προῖστα-
pévous ὑμῶν ἐν Κυρίῳ, καὶ νουθετοῦντας ὑμᾶς,
ρισσοῦ ἐν ἀγάπῃ διὰ τὸ ἔργον αὐτῶν.
13 Ne a 6 > AY ε
καὶ ἡγεῖσθαι αὐτοὺς ὑπερεκπε-
in St. Matthew (cp. Matt. xxiv. 50), but it is found in δέ. Luke
( "ρὸν the word αἰφνίδιος, here used by St. Paul to describe
the sudden coming of that day, occurs only once in the New
Testament, viz. in the Gospel of St. Luke describing the coming
of that Day.
Compare also St. Patd’s words here, τότε αἰφνίδιος αὐτοῖς
ἐπίσταται ὄλεθρος, καὶ οὐ μὴ ἐκφύγωσιν, with the very similar
language in St. Luke (xxi. 34), προσέχετε ἑαντοῖς .... μὴ
αἰφνίδιος ἐφ᾽ ὑμᾶς ἐπιστῇ ἡ ἡμέρα ἐκείνη" ὡς παγὶς γὰρ
ἐπελεύσεται κιτιλ. ἀγρυπνεῖτε οὖν ἵνα καταξιωθῆτε ἐκφνγεῖν
ταῦτα πάντα.
Whether the Thessalonians were now in possession of the
Gospel of St. Luke, is a question which has been touched upon
elsewhere. See on 1 Thess. i. 9; ii. 18. 2 Cor. viii. 18.
It may be observed here, in addition to what is there said,
that, at the beginning of both these Epistles to the Thessalonians,
the Apostle addresses them to the Church (Ἐκκλησίᾳ), ss a
Society already existing at Thessalonica (1 Thess. i. 1. 2 Thess.
ii. 1), and that in this chapter we have evidence of the existence
of a body of Clergy (v. 12) already organized there.
We find also a solemn charge from St. Paul, that this Epistle
should be publicly read in the presence of the Faithfal (v. 27),
doubtless in the assembly of the Church.
We know also that the reading of the Gospels as well as of
the Old Testament was a part of the Ritual of the Primitive
Church. (See Justin, M. Apol. ii. p. 98, c. Tryph. p. 331.
Kirchofer, p. 35, 36.)
It is probable, that the Holy Spirit who gave so solemn a
charge that this Epistle should be read in the Church, would
have been equally earnest in providing that some authentic ac-
count of the words, works, and sufferings of Him on Whom all
the teaching of the Apostle in this and all his Epistles is built,
should be extant for the use of the faithful; and that one of the
duties of the Clergy who are mentioned here, was to read such an
Evangelic History in the public religious assemblies at Thessa-
lonica. See further on v. 21. 27.
— ἡμέρα] The Article ἡ is prefixed by A, 1, K, but not by
B, D, E, F, 6. Cp. 2 Pet. iii. 10, ἥξει ἡμέρα Κυρίου ὡς
κλέπτης.
8. ὠδίν] See Ps. xlviii. 6, ὠδῖνες ὡς τικτούσης. Jerem. vi.
24; xiii. 21.
8. θώρακα πίστεως) the breastplate of faith. In carnal wea-
pons, a shield is always a shicld, and nothing more; but not so
in spiritual. For we find that the Apostle sometimes specifies
the ‘ loricam fidei,’ the breastplate of faith; and in another
lace, ‘scutune fidei,’ the shield of faith. (Ephes. vi. 14. 16.)
ith is both a breastplate and a shield ; it is a shield because it
receives and wards off the darts of the enemy, and it is a breast-
plate because it defends the heart from being pierced through.
Augustine (in Ps. 34).
9. els περιποίησιν) for the purchase of salvation through our
Lord Jesus Christ. ‘Ad acquisitionem salutis per Dominum’
(Vuilg.); and so the Gothic Version of Ulphilas. ;
περιποίησις, from περιποιοῦμαι, sibi vendico, redimo, is said
properly of Christ purchasing salvation for us, and redeeming us
by the sacrifice of Himself.
This signification of the word had already been prepared for
Evangelical use by the Septuagint Version of the Old Testament,
which uses the word in the sense of recovering, rescuing, pur-
chasing, and making alive and keeping alive. Sce 188. xxxi. 5,
περιποιήσεται καὶ σώσει, and xiiii. 21, λαόν μου by περιεποιησά-
μην, and see Gen. xxxi. 18; xxxvi. 6, and Mal. iii. 17. 1 Pet.
ii. 9
But by virtue of their incorporation in Christ their Head,
the acquisition made by Christ is here predicated of Believers,
who by means of His death and passion acquire salvation and
glory ; and so the Apostle speaks in 2 Thess. ii. 14, els ὃ ἐκάλεσεν
ἡμᾶς εἰς περιποίησιν δόξης τοῦ Kuplov ἡμῶν ᾿Ιησοῦ Χριστοῦ.
Cp. Heb. x. 39.
11. εἷς τὸν ἕνα] one the other. See 1 Cor. iv. 6, εἷς ὑπὲρ τοῦ
ἑνός. So Herod. iv. 50, ἐν πρὸς ἐν συμβάλλειν. Winer, p. 156.
12. εἰδέναι) to discern and know, to distinguish from false
teachers, and to acknowledge, to revere and love them as teachers
of the truth. See on Acts xv. 18. Compare 1 Cor. xvi. 16. 18,
ἐπιγινώσκετε τοὺς τοιούτους, compared with Phil. ii. 29.
This word εἰδέναι is specially used to express the duty owed
by the Laity to their Ministers. Thus Jgnatius (Smyrn. 9),
καλῶς ἔχει---ἐπίσκοπον eldévat.
On the duty here inculcated of ‘ obedience to Spiritual
Guides and Governors,” see Dr. Barrow's Three Sermons, vol.
iii. p. 106—167, in which the author, with his usual clearness and
learning, shows first who they are that are entitled to be owned
and acknowledged, loved and revered, as Spiritual Guides; and
next, the grounds on which this daty is to be paid to them.
— τοὺς κοπιῶντας ἐν ὑμῖν, καὶ προϊσταμένους x.7.A.] those
who are labouring among you, and presiding over you in the
Lord. An important in this, the earliest Epistle of
St. Paul, as showing that even at Theesalonica, where St. Paul
had been only on a brief visit, on his first visit to Greece, a short
time before this Epistle was written, and where the Gospel had
only been recently planted, provision had already been made for
the organization of a Christian Ministry.
We find here a body of men labouring (κοπιῶντας), and pre-
siding (προισταμένους, cp. Rom. xii. 8. 1 Tim. v. 17), and ad-
monishing (γουθετοῦντας) the rest,—in a word, a body of Clergy
already settled and established; and to be known, reverenced,
and esteemed very highly in love for their work's sake as such,
——8 specimen of what was done by the Apostle in other Churches.
Cp. Acts xiv. 23; xx. 17.
18. Εἰρηνεύετε ἐν éavrois] Be at peace among yourselves.
These short sentences,—short in order that they might be easily
remembered, and pass readily from mouth to mouth,—are like
what the wise man calls ‘ goads’ to stimulate moral practice, and
‘as nails fastened by the Masters of Assemblies’ (Eccl. xii. 11),—
nails fastened by Chief Pastors of Churches in the memory of
Christendom. Each of them deserves special attention; and
some of them, it will be seen, are delivered in pairs, and they
are therefore here printed accordingly. See v. 19. 21, and com-
pare the note below on 1 Cor. vi. 20, and Heb. xiii. 5,
1 THESSALONIANS V. 14—22.
21
14 ™ Παρακαλοῦμεν δὲ ὑμᾶς, ἀδελφοί, νουθετεῖτε τοὺς ἀτάκτους, παραμυθεῖσθε m Rom. 14.1.
τοὺς ὀλιγοψύχους, ἀντέχεσθε. τῶν ἀσθενῶν, μακροθυμεῖτε πρὸς. πάντας.
15 αἱορᾶτε μή τις κακὸν ἀντὶ κακοῦ τινὶ ἀποδῷ, ἀλλὰ πάντοτε τὸ ἀγαθὸν 2
&
διώκετε, καὶ εἰς ἀλλήλους καὶ εἰς πάντας.
fa ok
16 ° Πάντοτε xaipere 7? ἀδιαλείπτως προσεύχεσθε 18 " ἐν παντὶ εὐχαριστεῖτε, Ὁ
τοῦτο γὰρ θέλημα Θεοῦ ἐν Χριστῷ ᾿Ιησοῦ εἰς ὑμᾶς.
Ν Aa AY aA
191 Τὸ Πνεῦμα μὴ σβέυνντε, ® προφητείας μὴ ἐξονθενεῖτε'
5. ὁ Πάντα δοκιμάζετε, τὸ καλὸν κατέχετε, 33 ' ἀπὸ παντὸς εἴδους πονηροῦ bu
> va
ἀπέχεσθε.
q Eph. 5. 20.
ΤΊ. ἀδιαλείπτως προσεύχεσθε] The Apostle commands us to
pray without ceasing. We cannot be always on our knees, and
strecthing forth our hands, and yet we are to pray without ceasing
(ἀδιαλείπτως).
How can this be done? By continuity of desire. If, what-
ever you are doing, you are longing for the everlasting Rest, the
heavenly Sabbath, you never cease praying ; your desire is prayer.
Continuous desire is continuous prayer. If you would never
cease from prayer, never cease from desire. Your desires speak.
If you cease to desire, you are dumb, you have ceased to pray.
Aspustine (in Ps. 37). See also Dr. Barrow’s exposition of this
text in his Sermons on the Duty of Prayer (i. p. 107—140),
where he shows that the precept is to be obeyed,
(1) by cherishing habitually and constantly the spirit of
supplication.
; aS by reir attendance on devotion, as the main business
ο
(8) by never failing to engage in public acts of devotion, on
the recurrence of set times for it, and on all fitting occasions ;
: especially when prescribed by authority.
5) by lifting up our hearts to God from time to time in
fervent ejaculations in private, in the midst of our business,
and by ne in “‘ the fear of the Lord all the day long” (Prov.
xxiii. 17).
19. τὸ Πνεῦμα μὴ σβέννντε Lined not the Spirit, whether
in yourselves or others. Compare the case of the foolish Virgins
saying αἱ λαμπάδες ἡμῶν σβέννυνται (Matt. xxv. 8).
The flame of the Spirit is kindled from heaven in the lamp
of man’s nature, but requires to be fed with continual supplies of
oil from the same Spirit, given in the means of Grace, Prayer,
Confirmation, the Holy Eucharist, hearing and reading the Word
of God, and in the exercise of works of piety, holiness, and
charity. Otherwise the light will go out, that is, will be no
light to us, and the door will be shut, and we excluded from the
wedding (Matt. xxv. 10—13). This Scripture is not to be 80
pressed as to be made a plea for rebaptization or re-ordina-
tion, as it was by some schismatics in ancient times, as if the
Spirit once given in Baptism or Holy Orders could be so utterly
guenched that it required to be lighted again by a Second or
Third Baptism, and bya Second or Third Ordination. See S. Je-
rome’s Dialogue against the Luciferians, and Augustine’ 8 remarks
on this point, c. Epist. Parmenian. ii. c. 13, vol. ix. p. 108, where
he says: ‘ The Sacraments of Christ are holy and pure, and
cannot be violated ; and yet they are said to be polluted by evil
men, because they do what in them lies to defile them. So the
Spirit is said to be quenched by sin, because the sinner does his
part to quench it; but he cannot so violate the ΕΣ of the
Holy Ghost, and the grace of the Spirit remains ‘ bonis ad pre-
mium, malis ad judicium.’”
Besides; this text is to be taken together with what fol-
lows, where see note.
20. προφητείας μὴ ἐξουθενεῖτε ἀπο not prophesyings, or
preachings ; declarations of God’s will, and expositions of His
Word. On this use of προφητεία, frequent in St. Paul’s Epistles,
see 1 Cor. xi. 4; xii. 10, and on Rom. xii. 6.
But it may be asked, how was there any danger that pro-
phesyings should be despised 7
This question may best be answered by reference to the
precept which immediately precedes, and to the circumstances of
the early Church.
They who were admitted into the Church by Baptism re-
ceived on their admission supernatural spiritual gifts (χαρίσματα),
particularly the gift of Tongues.
Some among them were vain of their gifts, and made an
ambitious display of them, as was the case at Corinth, where
St. Paul was now writing. See 1 Cor. xii. 28; xiii. 1; xiv.
2—39.
And in comparison with those extraordinary gifts of the
rEph. 4. 80. 2 Tim. 1.6. 1 Cor. 14. 1, 39.
2 Thea, 3 ‘6, 1,
81 σοτ. 3. 11, 1δ.1 δοδῃ 4.1. t Phil. 4. 8.
Spirit, some disparaged the less ostentatious but more edifying
work of Prophesying (see 1 Cor. xiv. 1—5).
St. Paul had a difficult task to perform, in order to assign to
each gift its proper place; and so to commend the ordinary work
of Prophesying as not to depreciate the supernatural gifts of the
Spirit, which had produced such glorious effects on the day of
Pentecost.
The balance was to be held in equipoise between the two;
and he has done it on these two precepts, which are like the two
scales of the Balance.
He gives due honour to both in these two consecutive sen-
tences. To one side he says, “ Quench not the Spirit ;”’ to the
other, ‘‘ Despise not Prophesyings.
These precepts may be best illustrated by the words with
which he afterwards summed up his more elaborate
on this subject in his first Epistle to that city from which he is
writing, Cormn(anevre τὸ προφητεύειν,---καὶ τὸ λαλεῖν
γλώσσαις μὴ κωλύετε.
“ Earnestly desire Prophesying; and do not forbid speaking
with Tongues”’ (1 Cor. xiv. 39). There the balance is perfectly
adjusted, for he inverts the prohibition, and converts it into an
exhortation. Here he says, Despise not Prophesying ; there he
says, Earnestly desire it.
21. ΤἸιάντα δοκιμάζετε] Prove all things. “Omnia examinate;
quod bonum est, tenete”’ (Tertullian, de Pres. Heret.). A pre-
cept probably derived from one of our Blessed Lord, which
is often cited as such by ancient writers, γίνεσθε δόκιμοι τρα-
we(ira:. ‘Estote probi examinatores sive nummularii,’ ‘ Be ye
skilful tryers (properly assayers) of coin, whether it be spurious or
genuine ;’ which precept is ascribed to St. Paul by Dionysius of
Alexandria (cp. Ewseb. vi. 7), probably referring to the present
text. See the note of Valesins on Eused. |. c., and note above
on Matt. xxv. 27, and the present Editor’s note on Theocritus
xii. 23.
On the duty of examining evidence in Religion, see on 1 Cor.
x. 15.
This precept, “ Try all things, hold fast the good, and abstain
from all evil,” evidently implies that they to whom it is addressed
had some standard by which all things were to be tried.
They are required to prove the various doctrines presented
to them; they must therefore have had some éouchatone by which
those doctrines were to be tested. What could that be? Some
authentic document doubtless. How otherwise could these Thes-
salonians who were only neophytes in Christianity, recently con-
verted from idolatry (1 Thess. i. 9), have been proof against the
arts of false teachers? how would they be enabled to prove all
things, and to hold fast the truth? This consideration confirms
the opinion stated above (v. 2), viz. that they had a written
Gospel already provided for them.
22. ἀπὸ παντὸς εἴδους πονηροῦ ἀπέχεσθε] This precept, like
that in v. 20 (see note), is to be coupled with the preceding one.
Hence S. Basil says (cited by Grinjield here), ‘The wise
examiner of spiritual coi (i.e. of doctrine) will hold fast what
is genuine, but will hold himself off ἀπὸ παντὸς εἴδους πονηροῦ."
Try all things, put them to the test, do not hastily receive
any doctrine that is presented to you, nor believe every apirit,
but prove them by the Rule of Faith which ye have received, and
hold fast that which is good, Td καλὸν xaréxere, but ἀπέχεσθε
ἐπ᾿ παντὸς εἴδους πονηροῦ, ‘hold yourselves off from its opposite
ev ᾿
Observe the contrast between κατέχετε and ἀπέχεσθε, and
between τὸ καλὸν, ‘ the one good and true,’ as opposed to ἀπὸ
παντὸς εἴδους πονηροῦ.
But what is εἴδους πονηροῦ ἢ
Some interpret it, ‘ every form or kind of evil.’
But this interpretation of εἶδος as equivalent to form or
kind, and of εἴδους πονηροῦ as equivalent to form, or kind, of evil,
seems to be liable to two objections ;
reasonings -
22 1 THESSALONIANS V. 238—28.
ἃ Rom. 15. δ 3 ™ Αὐτὸς δὲ ὁ Θεὸς τῆς εἰρήνης ἁγιάσαι ὑμᾶς ὁλοτελεῖς, καὶ ὁλόκληρον ὑμῶν
ΤΟΣ, 1:8, τὸ πνεῦμα, καὶ ἡ ψυχὴ, καὶ τὸ σῶμα ἀμέμπτως ἐν τῇ παρουσίᾳ τοῦ Kupiov
10. ae ἡμῶν ᾿Ιησοῦ Χριστοῦ τηρηθείη. ™ * Πιστὸς 6 καλῶν ὑμᾶς, ὃς καὶ ποιήσει.
Heb. 10,28 % ᾽Αδελφοὶ, προσεύχεσθε περὶ ἡμῶν.
ἰωρισ = 8 υΑσπάσασθε τοὺς ἀδελφοὺς πάντας ἐν φιλήματι ἁγίῳ.
Tae ig 7 *“Opxilw ὑμᾶς τὸν Κύριον ἀναγνωσθῆναι τὴν ἐπιστολὴν πᾶσι τοῖς ἀδελ-
1 Pet Η ἢ φοῖς. 3. Ἢ χάρις τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ μεθ᾽ ὑμῶν.
1. The word εἶδος (from εἴδω, video) which often occurs in
the LXX, means form, outward appearance, which is seen, but
does not signify kind, except perhaps in Jer.xv. 3. And it never
signifies kind or sort in the New Testament. Indeed this is a
philosophical sense of εἶδος which is not quite in harmony with
the style of the sacred text.
2. εἴδους eeems more ἀγρόν construed as agreeing with
πονηροῦ. And it is doubtful whether πονηροῦ would have been
used for τοῦ πονηροῦ. The passage cited in defence of this con-
struction, Heb. v. 14, πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ, is hardly
I.
οἱ.
Accordingly we find that in the Vulgate, Syriac, Athiopic,
and Arabic Versions εἴδους is construed as agreeing with πονηροῦ,
and so the Old Latin Version in the Codex Augiensis (now
first published by Mr. Scrivener), and cod. Boérnerianus. On
the whole, the meaning of the two precepts seems to be:
Hold fast the good, and Hold yourselves off, refrain, not
merely from way ἔργον πονηρὸν, every evil work, (cp. 2 Tim.
iv. 18, where the structure is the same as here, ἀπὸ παντὸς
ἔργον πονηροῦ, and confirms this exposition, and Job i. 1,
ἀπεχόμενος ἀπὸ παντὸς πονηροῦ πράγματος, LXX, and Exod.
xxiii. 7,) but hold yourselves also off from every evil appearance,
every thing that has an evil look.
Provide things honest, not only in the sight of the Lord,
but also in the sight of men (2 Cor. viii. 21); or as the heathen
poet expresses it, keep yourselves off
“« —— ab omni
Non solam facto, verum opprobrio quoque turpi.’’
(Horat. 1 Sat. vi. 83.)
88. Αὐτὸς ὁ Θεὺς x.7.A., πνεῦμα... ψυχὴ... σῶμα] May the
God of Peace Himself sanctify you perfectly, and may your whole
spirit and soul and body be preserved blameless. The words
ὁλοτελὴς and ὁλόκληροι signify perfected in your Christian stature
and maturity, and in full participation of the Christian inherit-
ance. An ancient version of an ancient Father thus renders the
words: ‘ Deus pacis sanctificet vos perfectos, et integer vester
Spiritus et anima et corpus sine quereld in Adventum Domini Nos-
tri Jesu Christi servetur,’’ Jrenzus (v. 6. 1), who comments on
this triple division of the haman constitution, and on the graces
which men receive from God, and the duties which they owe to
Him, for the ation of each of these elements
(spirit, soul, and body) to the coming of Christ.
What reason (says Jreneus) had the Apostle to pray for a
perfect preservation of those elements (soul, body, and spirit),
anless he foreknew the reunion of all three, and that there is one
salvation for them all? They will be perfect, who present all
three blameless to God. They will be perfect, who have the
Spirit of God dwelling in them, and keep their souls and bodies
blameless before Him, by holding the true faith, and doing their
duty to their neighbour. (Jreneus, and see Gregory Nyssen ap.
Theophyl. lobe i
It is not to be supposed that the ψυχὴ and πνεῦμα are different
parts of the human constitution ; for the sentient faculty is indis-
cerplible (Bp. Butler, Anal. i.), and cannot be anatomized, like
the body ; but they are different faculties of the invisible part of
man; 80 that ψυχὴ refers to that lower faculty of life which man
has in common with other animals, and πνεῦμα represents the
higher attribute which they do not possess, and which makes him
nearest to God. (See Grotius here.)
This distinction of σῶμα, ψυχὴ, and πνεῦμα is best illustrated
by the adjectives thence derived, and as used by St. Paul, σωμα-
τικός belonging to the dody (1 Tim. iv. 8), ψνχικός, animal, dis-
tinguished from πνευματικός, spiritual, 1 Cor. il. 14; xv. 44.
46; cp. Jude 19, ψυχικοὶ, πνεῦμα μὴ ἔχοντες. Observe also
their order, as here marked by St. Paul,—rveiua, the spirit, or
highest faculty, the proper recipient of the Holy Spirit; then,
secondly, ψυχὴ, or living principle, as that which animates the
σῶμα, or corporeal frame. Cp. 1 Tim. iii. 16.
26. ἀσπάσασθε-- φιλήματι ἁγίφ] Greet all the brethren with
a holy kiss. This precept also is to be coupled with that which
is placed next to it, viz. ‘I conjure you that this Epistle be read
to all the brethren.’
Let the reader compare this precept as it stands here with
the other places where the same precept occurs in St. Paul’s
Epistles (1 Cor. xvi. 20. 2 Cor. xiii. 12. Rom. xvi. 16. Cp.
1 Pet. v. 14), and let him also bear in mind the practice of the
primitive Church in this res especially as stated by Justin
Martyr (Apol. ii. p. 97), “ After the Prayers (in the Church) are
ended, we greet one another with a kiss.’
S. Cyril of Jerusalem (Catech. 5, n. 2) says that, before the
‘ sursum corda’ a deacon said to the communicants (in the words
of St. Paul), ‘Salute one another with ἃ holy kiss.”’
This was called φίλημα εἰρήνης, ‘ Osculum Pacis,’ the ‘ Kiss
of Peace,’ and a seal of peace, ‘Signaculum Pacis’ (Tertullian de
Orat. 14), and sometimes simply ‘ Pax.’ In the Eastern Churches
it was given before the oblation in the Eucharist, as a sign of recon-
ciliation and love; in the Western, after the consecration of the
elements, and before the distribution. See Concil. Laodic. c. 19;
August. c. literas Petil. ii. c. 23 (quoted ἐγ re die xv. 3); and
Constitut. Apost. ii. 57, ἀσπαζέσθωσαν ἥλους of ἄνδρες καὶ
ἀλλήλας αἱ γυναῖκες τὸ ἐν Κυρίῳ φίλημα.
Further, we know from the Acts of the Apostles that the
Churches planted by St. Paul came together on a stated day,
the Lord’s Day, to break bread, i.e. to receive the Holy Com-
munion. See on Acts xx. 7.
On considering these evidences we may conclude that the
kiss of which the Apostle speaks, was not one given in private;
it was a holy kiss, the kiss of peace, the kiss to be given in a
holy place on a holy solemnity, the kiss to be given in the
assemblies of the Church at the Holy Communion. In a word,
this kiss which passed from mouth to mouth was a holy symbol
of unity. The mouth which gave it was about to receive Christ
in the Holy Eucharist, and the kiss was a seal of that love which
knits together the faithful with one another and with Him in the
Holy Communion of His Body and Blood. Here, then, we have
another glimpse of the system of spiritual order and discipline
organized by the Apostle in the Churches planted by him.
Concerning this Apostolic precept, ‘‘ Salute one another with
a holy kiss,” and whether it is still obligatory, see Hooker,
Pref. iv. 4, ἄς. Let us see what follows next;
QI. ὀρκίζω 6. τ. K. ἀναγνωσθῆναι τὴν ἐπιστολὴν πᾶσι
τοῖς ἀδελφοῖς) A solemn adjuration by the Lord, Christ; and a
testimony to His Godhead. For He Whom the Apostle in-
srg as knowing all things, cannot be other than God. Cp. Ps.
iii. 12.
It shows also the great importance of the matter here en-
joined, viz. that the Epistle now sent should be read to all the
brethren, doubtless, not only at Thessalonica, the capital of
Macedonia, but in all the Macedonian Churches. Compare
1 Cor. i. 1, 2. 2 Cor. i. 1.
Taken together also with other similar denunciations in
Holy Writ, it seems to imply a condemnation of every Church
which is untrue to this charge, and does not read the Holy
Scriptures in the vernacular tongue to the people. ‘‘ Quod
Paulus cum adjuratione jubet, id Roma sub anathemate pro-
hibet”’ (Bengel). There is something therefore like a prophetic
protest in this solemn adjuration.
The Apostle had given a precept in the foregoing verse con-
cerning an order to be observed in their public assemblies at the
administration of the Holy Communion. He now gives direction
as to another point in their public Ritual, viz. the Reading of
Holy Scripture.
He uses the same language in both precepts, with a slight
change in the position of the words.
He had said, Salute all the brethren, τοὺς ἀδελφοὺς πάντας, or
every one, with a holy kiss ; he now says, ] adjure you by the Lord
that this Epistle be read to all the brethren.—dylois, inserted
here by Eiz., is not in the best MSS.
The present was the first Epistle written by St. Paul; and
the precept he gives here, that ¢his Epistle should be read in the
public assemblies of the Church, is a specimen and pattern of
1 THESSALONIANS V. 28. 23
what was to be done with all his Epistles. They were addressed
(for the most part) ποί to private or particular persons, but to
large public Societies, to Churches. i ly Gal. i. 2, the
Churches of Galatia; 1 Cor. i. 2, 2 Cor.i. 1, to the Church at
Corinth with αὐ the Saiuts that are in all Achaia.
They were to be on and circulated from one Church
te’ another. See Colossians iv. 15, 16, “" When this Epistle is
read among you (he takes it for granted that it will be read), cause
that it be read also in the Church of the Laodiceans, and that ye
read the Epistle from Laodicea,”—probably another Epistle of
the Apostle. See note there.
His Epistles, which were to be thus read, were to be read,
ποί as the word of man, but of God. They were to be read
in the same manner as, and of equal authority with, the Books of
Moses and the Prophets, which were read as Holy Scripture in
the Synagogues, and bad been recognized as the Word of God by
Jesus Christ Himeelf.
See his assertion of his own inspiration in this Epistle
(1 Thess. ii. 13, and 1 Cor. ii. 13). See also the terms in which
he refers to his Epistle in 2 Thess. ii. 16; iii. 6. 14. That
St. Paul’s injunctions to read this Epistle in this manner were
complied with, we may infer from the second Epistle, where he
commends the Thessalonians for their faith (2 Thess. i. 3),
which he would not have done if they had disobeyed the precept
laid upon them here with a solemn adjuration.
It is also to be remembered, that the Apostle St. Peter, at
the close of his life, when all, or nearly all, St. Paul’s Epistles had
been written, speaks of ai! St. Paul’s Epistles as Holy Scripture
(see on 2 Pet. iii. 16), i.e. as of egual authorily with those
writings which, and which alone, were called Scripture by the
Ancient Church and People of God, and had been received as
divinely Inspired by them, and by Jesus Christ Himself. Besides,
it is manifest from early Christian testimony that St. Paul’s
Epistles were read in all Churches of Christendom in primitive
times, and were read as Scripture. See, for instance, Tertullian,
Prees. Heret. c. 36, adv. Marcion. iv. 5. Canon. Muratorian.
Origen ap. Euseb. vi. 24. Cyril Hierosol. cat. 4. Clemens Rom.
i. 47.
Here then we have a further insight into the order and dis-
cipline of Christian Churches as founded by the Apostles.
We have seen that the Society of Christians at Thessalonica
is called a Church (i. 1, cp. ii. 1), that it had a body of Clergy
known as such (v. 12, 13). We have seen reason to believe that
they hsd public assemblies on stated day for the administration
of the Holy Communion; and we now perceive ground for the
persuasion that a part of the public service on those occasions
consisted in the reading of St. Paul's Epistles as Holy Scripture.
Three inferences may be drawn from the above .—
(1) If such an organization as this was settled in the Gentile
City of Theesalonica, one of the first cities of Europe which re-
ceived the Gospel, and where he was enabled to remain only for
a short time, and to which this Epistle (the earliest written by
him) is addressed, much more may we believe that a regular
system of Church Order and Ritual, as well as of Christian
Teaching, was settled in the other Churches to which the Apostle
came afterwards in succession, such as Corinth and Ephesus, and
which had the benefit of his presence for a longer time, and which
received and read the Epistles which he had already written to
other Churches.
This conclusion is confirmed by what we know of those
other Churches from the Acts of the Apostles and the other
Epistles of St. Paul. See, for instance, Acts xx. 17. 1 Cor.
xiv. 26.
(2) If St. Paul so solemnly adjures the Thessalonians that
this Epistle, written by himself, should be read in the public as-
semblies of the Church, and if adi his Epistles were thus read,
and if they were read as Holy Scripture by the Churches, it is
reasonable to suppose (as has been already suggested, see on i. 9,
and on iii. 18, and v. 2) that the Apostle had provided for those
Churches some twriléen document, containing a record of the
words, works, and sufferings of Him on Whom all St. Paul's
teaching in all his Epistles is grounded.
Would the Apostle, who so earnestly conjures them to read
his own words, not take good care that they should be able to
read the words of his Divine Master Jesus Cunist?
Is i¢ not therefore probable that they to whom he sent this
istle possessed already a written Gospel ?
(3) This earnest adjuration in the name of the Divine Head
of the Church, that this Epistle should be publicly read, and the
fact that this precept was complied with, and that all St. Paul’s
Epistles were publicly read as Holy Scripture in the Churches of
all parts of Christendom in the age in which they were written,
and have continued to be read in all parts of the World even to
this day, will suffice to convince all reasonable persons that the
Epistles which we have in our hands, bearing the Apostle’s name,
cannot have been tampered wilh; and that these Epistles, as a
whole and in every part of them, are, what they profess to be, the
writings of the blessed Apostle St. Paul.
Tn a word, this public reading of the Epistles was a divine
provision made by the Holy Spirit Himself, nof only for the
public promulgation of His own Will and Word, but for the per-
fect assurance and unswerving belief of all reasonable men in the
come nenet: Authenticity, Integrity, and Inspiration of that
I¢ is the best against all allegations on the con-
trary side. And they who duly consider the nature of this evi-
dence will not much need to occupy their time and distract their
thoughts with the theories of those who, forgetting or cepreene
this evidence, which dates from the age of St. Paul himself, an
declares itself in the consentient voice and concurrent practice of
eighteen centuries, set up against its authority their own private
surmises and cavils of to-day, and deny the genuineness and in-
spiration of Epistles of St. Paul.
28. ἡ χάρις τοῦ Κυρίου ἡμῶν Ἰησοῦ] After the adjuration to
read his Epistle in the Church, he adds the token by which it
was to be known az his Epistle. St. Paul did not write his
Epistles with Ais own hand, except in one instance, as far as we
know for certain (though other exceptions have been made by
some), viz. the Epistle to the Galatians, in which he expressly
mentions the fact (Gal. vi. 11) in order to obviate any doubts as
to the genuineness of the other Epistles noé so written ;
But his usual habit was to employ an amanuensis. 7, Ter-
tius, who wrote this Epistle, salute you in the Lord (Rom xvi.
22). And this was a happy circumstance, because the persons
whom he employed as his amanuenses were witnesses to the
genuineness of the Epistles penned by them. But though (as
was usual for authors in those days) St. Paul dictated his Epistles
to secretaries, yet he invariably swbscribed them with his own
hand. “The salutation of Paul with mine own hand, which is the
token in every Epistle, 0 I write. The salutation of me Paul
with oa own hand” (2 Thess. iii. 17. Col. iv. 18. 1 Cor.
xvi. 21.
In what did this salutation consist ?
Tf we examine the thirteen Epistles to which the name of
St. Paul is prefixed, we find that near their conclusion they all
contain (with some verbal variations) the phrase, ‘‘ The Grace of
our Lord Jesus Christ be with you.” And St. Paul himeelf in-
dicates that thie Apostolic Benediction is what he means by the
salutation of me Paul; for in the passage just quoted he says,
“( The salutation of Paul with mine own hand, which is the token
in every Epistle: so I write,’ and then he adds immediately,
“ The Grace of our Lord Jesus Christ be with you all.” These
words, then, the Grace of our Lord Jesus Christ, were St. Paul’s
salutation written by his own hand. This was the token by
which all his Epistles were to be known. And a beautiful and
interesting token it is.
The following is the form in which this salutation appears in
the several Epistles, arranged in chronological order :—
St. Paul’s Benedictions.
1 Thess. v. 28. The grace of our Lord Jesus Christ be with
ou.
2 Thees, iii. 18. The grace of our Lord Jesus Christ be with
ou all.
Gal. vi. 18. The grace of our Lord Jesus Christ be with
your spirit, brethren.
1 Cor. xvi. 23. The grace of our Lord Jesus Christ be with
ou.
ἃ Con, nili. 14 The grace of the Lord Jesus Christ, and the
love of God, and the communion of the Holy Ghost, be
with you all.
Ree ae The grace of our Lord Jesus Christ be with
ou
Col. he. 18. Grace be with you.
Philem. 25. The grace of our Lord Jesus Christ be with
your spirit.
Eph. vi. 24. Grace be with all them that love our Lord Jesus
ist in sincerity.
Phil. iv. 23. The grace of the Lord Jesus Christ be with
spirit.
Heb. xiii 25, Grace be with you all.
1 Tim. vi. 21. Grace be with thee.
Tit. iii. 15. Grace be with you all.
2 Tim. iv. 22. Grace be with you.
The choice of this γνώρισμα, or badge of cognizance, is cha-
racteristic. The Apostle, who was the most signal monument of
Divine Grace, fitly chooses Grace for his motto and sign manual.
This salutation, found at the close of every one of St. Paul’s
thirteen Epistles, is not found in any one of the Epistles of any
other Apostle, written in St. Paul’s lifetime. It is employed by
others after his death. It is used in the Apocalypse (written
24
after St. Paul’s death), and also by S. Clement of Rome at the
close of his Epistle to the Corinthians.
It was adopted by St. Paul as his own badge, and, being
known by others to be so, it seems to have been appropriated and
reserved to him by his brethren during his life. Soon after his
death it was used by others, and it has now become the ordinary
conclusion of liturgies and sermons in all parts of Christendom.
This salutation, employed by St. Paul as his own criterion in
each of his Thirteen Epistles, and not used by any other Apostle
in St. Paul’s life, ig found in the Epistle to the Hebrews, to
which St. Paul’s name is nof prefixed, but which ends thus,
1 THESSALONIANS V. 28.
“ They of Italy salute you: Grace be with you all. Amen”
(Heb. xiii. 24, 25). ;
This circumstance confirms the evidence that the Epistle to
the Hebrews was written by St. Paul.
The subscription to the Epistle in Eiz., purporting that it
was written from Athens, found in A, B**, I, K, and other MSS.,
and in the Syriac, Arabic, and Coptic Versions, is inconsistent
with the History of the Acts (xviii. 5) and the beginning of the
ie itself. See Introduction above, p. 1, and Liinemans,
Ῥ. 7.
INTRODUCTION
TO THE
SECOND EPISTLE TO THE THESSALONIANS,
St. Paun had expressed his desire, in his former Epistle to the Thessalonians, to revisit them
speedily (1 Thess. ii. 17). But he was hindered by Satan (1 Thess. ii. 18). And he was also
detained at Corinth by his apostolic labours in that city, where he remained for a year and siz
months (Acts xviii. 9—11).
Not being able to revisit Thessalonica in person, as he had wished to do, he addresses this
Second Epistle to the Church of the Thessalonians, in order, in some degree, to satisfy their eager
desire for intercourse with him who had first planted the Gospel there (1 Thess. iii. 6); and to allay
the disappointment occasioned by his protracted absence. He was also constrained by other motives
to write this Epistle, which was the second in time of all St. Paul’s Epistles, as is almost uni-
versally allowed '.
A communication, purporting to come from St. Paul, had been brought to Thessalonica, in
which it was affirmed, that the Day of the Lord was immediate (2 Thess. ii. 2).
The consequence of such a persuasion would, he knew, be very injurious. It would not be
verified by the event. The Day of the Lord was not close at hand; it would not come soon. And
when a little time had elapsed, and that Day had nof arrived, then a twofold evil would ensue.
Some of the enemies of the Gospel would say that the Resurrection was only spiritual, and twas
past already, and would overthrow the faith of some (2 Tim. ii. 18).
Others would thence take occasion to insinuate, that, inasmuch as the promise of Christ’s
second coming—a promise announced in the name of St. Paul, the Apostle of Christ—had not been
Julfilled, it was vain to ground any hopes on the declarations of the Apostle, and of Christ Himself
in the Gospel, that a Day of Universal Retribution would come, in which every man would be judged
according to his works ’.
Thus the foundations of Christian faith and Christian practice would be undermined.
The Holy Spirit, guiding the Apostle, converted these devices of the Evil One into occasions
of permanent and universal good to the Church of Christ.
(1) He overruled for good the impediments with which Satan had obstructed St. Paul in his
desire to return in person to Thessalonica, and confirm the Thessalonians in the faith, by writing
this Epistle to them, and through them to all Churches of every age and place.
If St. Paul had been enabled to return to them in person, he would indeed have disabused the
Thessalonian Church of their error, by his oral communications. But the .Universal Church of Christ
would not have possessed that salutary instruction and solemn warning which has been treasured up
for every age in this Second Epistle to the Thessalonians.
(2) In this Epistle he confutes the Tempter, who had sent forth the false Teachers personating
the Apostle, and asserting in his name that the Second Advent of Christ was immediate. He
' See the authorities in the Chronological Table in Wieseler’s Chronologie, p. 607.
2 See Chrysostom and Theophylact, Prolog. to the Epistle.
Vou. I1.—Parrt III, E
20 INTRODUCTION.
thence takes occasion to vindicate the Doctrine of the Second Advent—taught by him in his former
Epistle (iv. 13—v. 10)—from such delusive and dangerous misrepresentations. —
(3) He also turns the weapons of Satan against Satan himself. The Father of Lies had said in
St. Paul’s name, that the Day of the Lord was immediate. He had assumed the name of the Apostle,
and had professed reverence for Christ. He had thus endeavoured to prepare the way for weak-
ening the belief of Christians in the word of the Apostle, and in the Doctrine of the Second Advent,
and of a General Resurrection, and of a Judgment to come.
The Holy Spirit, speaking by St. Paul, strips off the disguise from the Tempter, and reveals
him in his true form. He unfolds the future, and announces to the Church of Thessalonica in
this Epistle, and by it to all Churches of Christendom (in which the Epistle is, and ever has been,
read as Holy Scripture), that the Day of Christ will not come, till a very different manifestation has
previously been made to the world. The Coming of Christ (παρουσία) is not to be looked for, he
says, till after the appearance of a Power, whose coming (also called παρουσία) is according to the
working of Satan (2 Thess. ii. 9). He delivers a Divine Prophecy, in which he describes the
Mystery of Iniquity, characterized by dark features of spiritual delusion and wickedness. He
pourtrays that Power. He warns the Churches against it.
Thus from the present working of Satan he takes occasion to guard the world againat his
future working, and he turns the arms of the Enemy against the Enemy himeelf.
(4) The Adversary of the Truth had fabricated an Epistle in St. Paul’s name; and by this
forgery he had attempted to undermine St. Paul’s authority, and to subvert the Gospel which he
preached.
The Apostle avails himself of this forgery as an occasion for guarding the Thessalonians, and
the Church generally, against such fabrications of Epistles in his name.
He is thus led to furnish a criterion by which alJ his Epistles are to be discerned. He
exposes the deception, and puts the Church on her guard against such frauds for the future.
And he provides her with a guarantee against the impositions of forgery, and a test by which the
genuineness of his Epistles is to be ascertained ἡ.
(5) Thus then the subtlety of the Tempter, envying the Church the spiritual blessings she was
about to receive from the Holy Ghost speaking in the Epistles of St. Paul, and attempting to mar
those benefits by a fabrication issued in St. Paul’s name soon after the publication of his earliest
Epistle, has been made, under God’s gracious providence frustrating that artifice, to be one of the
means for establishing the Genuineness and Integrity of those portions of Holy Writ which were
dictated by the Holy Spirit, for the building up of the Church Universal in the saving faith of
Christ, through the instrumentality of St. Paul.
3 See 2 Thess, iii. 17, and note on 1 Thess. v. 28, and Chrysostom’s procemium here.
ἽΠΡΟΣ OESSAAONIKEIS Β΄.
1. '*ITATAOX καὶ Σιλονανὸς καὶ Τιμόθεος τῇ ἐκκλησίᾳ Θεσσαλονικέων ἐν «1 Thess. 1.1.
Θεῷ Πατρὶ ἡμῶν καὶ Κυρίῳ ᾿Ιησοῦ Χριστῷ, 3" χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ » Rom. 1.1.
Πατρὸς ἡμῶν καὶ Κυρίον ᾿Ιησοῦ Χριστοῦ.
1 Cor. 1. 3, 8.
1 Pet. 1. 2.
δ." Εὐχαριστεῖν ὀφείλομεν τῷ Θεῷ πάντοτε περὶ ὑμῶν, ἀδελφοὶ, καθὼς ἄξιόν « Ἐρὶ 1.15.
Col. 1. 8.
ἐστιν, ὅτι ὑπεραυξάνει ἡ πίστις ὑμῶν, καὶ πλεονάζει ἡ ἀγάπη ἑνὸς ἑκάστου πάν- “51.1.50
ἘΠῊΝ 3 > » 4 ἃ σ ea > LY ca A 3 a?
των ὑμῶν εἰς ἀλλήλους" 4 “ ὥστε ἡμᾶς αὐτοὺς ἐν ὑμῖν καυχᾶσθαι ἐν ταῖς ἐκκλη- 43 Cor. 7. 14.
σίαις τοῦ Θεοῦ ὑπὲρ τῆς ὑπομονῆς ὑμῶν καὶ πίστεως, ἐν πᾶσι τοῖς διωγμοῖς 1 Thess. 2.19.
ὑμῶν καὶ ταῖς θλίψεσιν αἷς ἀνέχεσθε, °° ἔνδειγμα τῆς δικαίας κρίσεως τοῦ Θεοῦ, ¢ Phil. 1.28.
1 Thess. 2. 14.
eis τὸ καταξιωθῆναι ὑμᾶς τῆς βασιλείας τοῦ Θεοῦ, ὑπὲρ ἧς καὶ πάσχετε, ©‘ εἴπερ | Pet. 4. 1410.
aA a a a a a“
δίκαιον παρὰ Θεῷ ἀνταποδοῦναι τοῖς θλίβουσιν ὑμᾶς θλίψιν, 7 καὶ ὑμῖν τοῖς ἃ
Lal Lal Lal ΄“ &
θλιβομένοις ἄνεσιν μεθ᾽ ἡμῶν, ἐν τῇ ἀποκαλύψει τοῦ Κυρίου Ἰησοῦ ἀπ᾽ οὐρανοῦ ἃ
> » ἔλ, ὃ , 3 “A 84. ‘ x , δί A .&
pet ἀγγέλων δυνάμεως αὐτοῦ ὃ " ἐν φλογὶ πυρὸς, διδόντος ἐκδίκησιν τοῖς μὴ καὶ
εἰδόσι Θεὸν, καὶ τοῖς μὴ ὑπακούουσι τῷ εὐαγγελίῳ τοῦ Κυρίου ἡμῶν Ἰησοῦ 3
Χριστοῦ, 9 " οἵ
,
οἵτινες δίκην τίσουσιν ὄλεθρον αἰώνιον ἀπὸ προσώπου τοῦ Κυρίου
πρὸς Θεσσαλονικεῖς Β΄. So A, B, Ὁ, E, F, 6.
Ca. 1. 1. Παῦλος καὶ Σιλ. καὶ Τιμ.1 See above, on 1 Thess. i. 1.
— τῇ ἐκκλησίᾳ Θεσσαλονικέων)] See above, on 1 Thess. i. 1.
3. brea) superabounds. Your afflictions come upon
you like a flood, and endeavour to overwhelm you, but your faith
rises over them (ὑπεραυξάνει), and buoys you up above them.
(Theophy!.)
4. ὅστε ἡμᾶς αὐτοὺς ἂν ὑμῖν καυχᾶσθαι ἐν ταῖς ἐκκλησίαις τοῦ
Θεοῦ] 4270 that we ourselves glory on your account in the
Churches of God. This deserves consideration in refer-
ence to the words of 8. Polyearp to the Philippians, c. 11:
‘* Ego nil tale sensi in vobis vel audivi, in quibus laboravit
beatus Paulus, qui estis in principio Epistole ejus. De vobis
enim gloriatur in omnibus Ecclestis, que Deum tunc sole cogno-
verant.””
Did S. Polycarp regard the Epistles to Thessalonica, the
capital of Macedonia, as addressed to αὐ the Macedonian Churches
and therefore to Philippi 7 .
This is not improbable, cp. Kirchofer, p. 181.
And what does he mean by “ qui estis in principio Epistole
ejus?” Does he mean, “ Ye are his Epistles” (cp. 2 Cor. iii. 2),
in the beginning of his Ministry? See on Phil. iv. 15.
Some have in the words, “‘ Ye are in the beginning
of his Epistle ;” but it is not easy to see what this means.
δ. ἔνδειγμα) an example. “ Exemplum justi judicii Dei.”
(Tren. iv. 36.) So the Gothic Version. “" Ostentamen justi judicii.”
Tertullian (Scorpiace, c. 13). “Ev8erypa is a nominative in ap-
position with the preceding clause. See Winer, p. 472, who
compares Eurip. Orest. 1105. Herc. far. 69. Elect.231. Horat.1
Sat. iv. 110.
5. Augustine inquires how the sufferings of the Thessa-
lonians could be an evidence of God’s justice (in Rom. 10, Vol. iii.
p- 2641), and thinks that the sufferings of the good are a proof
that much greater afflictions are reserved for the wicked. Cp.
1 Pet. iv. 15—18.
But another consideration may be added here ;
| Sunday in Advent.
The sufferings to which the good are subject in this world,
and which they often endure at the hands of the wicked, who are
in prosperity here, are a proof that this world is not a final, but
only a transitory, state of human existence; and that there is a
Suture world, in which whatever is now wrong will be set right,
and all things will be fully and finally adjudged by the righteous
Governor of all, according to an exact scale of retributive Justice.
Besides, it is not only the suffering, but the courage and
patience, with which the Thessalonians were enabled by God’s
grace to suffer, that is appealed to by the Apostle as a proof of
the Divine Judgment. The same God Who enabled them to suffer
gladly persecutions for His sake at the hand of their enemies,
thus showed that He would one day judge their enemies. See
Phil. i. 28.
6. εἴπερ] if—ae doubtless it is. See 1 Pet. ii. 3.
8. ἐν φλογὶ πυρός] So B, D, E, F, G, and so, in the second
century, Tertullian (c. Marcion. v. 16), who cites this passage
thus: “Cum angelis virtutis sue, ef in flammd ignis ;"’ and the
ancient interpreter of Ireneus (iv. 27 and v. 33), ‘Cum angelis
virtutis ejus, et in flammd ignis;” and Scholz., and Lachmann,
and Liinemann. Elz. has ἐν πυρὶ φλογός, and so Tisch., Aff.
— μὴ εἰδόσι---μὴ ὑπακούουσι) μὴ implies that their igno-
rance and disobedience is the cause of their punishment. Cp.
Winer, p. 422.
9. aidvioy) everlasting. Chrys. and Theophyl. ask here,
“Can any one venture to say that future punishments are only
Sor a time ?”’
See on Matt. xxv. 46. Mark ix. 44—48.
— ἀπὸ xpoodéwov x.1.A.) “Ipsum quod ait (Apostolus) ‘a
facie Domini et a gloria valentise Ejus’ verbis usus Essie ” (ii. 19).
Tertullian (c. Marcion. v. 16).
St. Paul adopts here the words of the LXX (in Isa. ii. 19),
ἀπὸ προσώπον τοῦ φόβου Κυρίου καὶ ἀπὸ τῆς δόξης τῆς
ἰσχύος αὐτοῦ, ὅταν θραῦσαι τὴν γῆν, and teaches us to
connect that prophecy with the Second Advent, as is done by the
Church appointing that Chapter for a Proper Lesson on the First
E2
ee er
δ
S
we
Il. 1—4.
ὅταν ἔλθῃ ἐνδοξασθῆναι ἐν τοῖς ἁγίοις
28 2 THESSALONIANS I. 10—12.
taser, καὶ ἀπὸ τῆς δόξης τῆς ἰσχύος αὐτοῦ, 10 ὅταν ἔ
Rev. 1.
ἡμῶν ἐφ᾽ ὑμᾶς, ἐν τῇ ἡμέρᾳ ἐκείνῃ"
ὑμῶν, ἵνα ὑμᾶς ἀξιώσῃ τῆς κλήσεως ὁ Θεὸς ἡμῶν, καὶ πληρώσῃ πᾶσαν εὐδοκίαν
αὐτοῦ, καὶ θαυμασθῆναι ἐν πᾶσι τοῖς πιστεύσασιν, ὅτι ἐπιστεύθη τὸ μαρτύριον
eis ὃ καὶ προσευχόμεθα πάντοτε περὶ
Petit. ἀγαθωσύνης καὶ ἔργον πίστεως ἐν δυνάμει, 13' ὅπως ἐνδοξασθῇ τὸ ὄνομα τοῦ
’, ε a Ἃ a 2 ca δ. ἂν" tea) δ ‘ , a lol a
a Rom. 12.1 ας Κυρίου ἡμῶν ἴησου ἐν ὑμῖν, καὶ υμεις ἐν αὐτῷ, κατὰ τὴν χάριν τοῦ Θεοῦ ἡμῶν
3 Tim. 4-1 ᾿ καὶ Κυρίου Ιησοὺ Χριστου. ;
er. 29. ἊΝ A on a a
Mat. 24 IL. !*’Epotapev δὲ ὑμᾶς, ἀδελφοὶ, ὑπὲρ τῆς παρουσίας τοῦ Κυρίου ἡμῶν
(0.31. ἠ᾿ὄἸησοῦ Χριστοῦ, καὶ ἡμῶν ἐπισυναγωγῆς ἐπ᾽ αὐτὸν, 3} εἰς τὸ μὴ ταχέως σαλευ-
Ρ̓ A e a wn A \
Ente «© βῆναι ὑμᾶς ἀπὸ TOD νοὸς, μηδὲ θροεῖσθαι, μήτε διὰ πνεύματος, μήτε διὰ λόγου
1 Tim. 4.1. a a a
1 John 2. 1. pyre δι’ ἐπιστολῆς as Sv ἡμῶν, ὡς ὅτι ἐνέστηκεν ἡ ἡμέρα τοῦ Κυρίου.
Vv. id. a
a Dan. 7. 8, 25 δ « Myris ὑμᾶς ἐξαπατήσῃ κατὰ μηδένα τρόπον' ὅτι, ἐὰν μὴ ἔλθῃ ἡ ἀποστασία
we a ν 3 ar ae χνθ a ε , ε ey a 9 Ned 4dae
& 11. 36. | πρῶτον, καὶ ἀποκαλυφθῇ ὁ ἄνθρωπος τῆς ἁμαρτίας, ὃ vids τῆς ἀπωλείας, 4°6
10. ὅταν ἔλθῃ] when he shall have come.
— ἐνδοξασθῆναι ἐν τοῖς ἁγίοις) to be glorified in the saints,
whose glorified bodies will shine in and by the glory of Christ’s
Body. See Phil. iii. 21.
— moreboacw] So A,B,D,E,F,andIren. So Griesb., Lach.,
Tisch., Alford. Elz. has πιστεύουσιν, which is less appropriate
than the aorist here. The work of Faith will then be past, and
will have been followed by, and absorbed in, Sight. Hence the
Apostle says, v. 11, ἵνα πληρώσῃ ἔργον πίστεως ἐν δυνάμει.
— ὅτι ἐπιστεύθη τὸ μαρτύριον ἡμῶν ἐφ᾽ Spas] because our
testimony (i.e. the testimony concerning the Truth in Christ)
brought to you, was believed,—not only by you, but by many
others after you, even to the Day of doom; in all of whom Christ
and His Power and Love will shine forth and be admired st that
Day; Christ will be admired in ali who have believed in Him.
(Cp. 1 Tim. iii. 16, ἐπιστεύθη ἐν κόσμῳ.) The emphatic word is
ἐπιστεύθη. He uses the past tense because he is carried forward
by the Spirit to the Day of the Lord, and speaks from it as
ieee! present, and looks backward on all past ages of the
wor!
IL. eis 8) in regard to which, or with our eyes fixed on
which, we pray. On this use of els, signifying the direction and
aim, see Acts xxv. 20. Rom. iv. 20; xv. 2. 2 Pet. i. 8. Winer,
. 354.
. — εὐδοκίαν) good pleasure. The εὐδοκία, or ‘ bene-placitum,’
announced at the Nativity, will then be consummated. Cp. Luke
ii. 14. Eph, i. δ. 9. Phil. ii. 13.
Ca. 11. 1. ὑπὲρ τῆς παρουσίας} ὑπὲρ = ‘super Adventu,’ not
only in regard to the Coming, but also on behalf of the Coming.
“tak is more expressive than περί, and intimates that in what he
is about to say he is like an advocate pleading on behalf of what
had been misrepresented by others, and that his discourse is a
refutation of error, and an ἀπολογία or vindication of the truth.
80 ὑπὲρ in Rom. xv. 8, and particularly the difficult passage in
1 Cor. xv. 29, where ὑπὲρ is used in the same apologetic sense,
‘in behalf of’ what had been misrepresented (3 John 7), and cp.
Winer, p. 343, and Alford here.
— ἡμῶν ἐπισυναγωγῆς ἐπ᾽ αὐτόν] our future gathering to-
gether to Him in the clouds of Heaven at His second Advent.
Cp. 1 Thess. iv. 17.
The word ἐπισυναγωγὴ used here is very expressive. Our
Blessed Lord had applied the term ἐπισυναγωγεῖν (ad-congre-
gare) to Himself, in order to describe His own earnest desire to
gather together in one (cp. John xi. 52) the children of Jerusalem
to Himself, asa hen gathers together (ἐπισυνἀγει) her chickens
ander her wings. (Matt. xxiii. 37. Luke xiii. 34.)
Our Lord had also applied this word to describe what
8t. Paul is about to pourtray here, viz. the gathering together of
the elect from the four winds (Matt. xxiv. 31. Mark xiii. 27).
See Theodoret here.
Christ had also said in the Gospel that wherever the Body is
{i e. wherever His own Body is), there the Eagles of the Gospel
will be gathered together. See on Luke xvii. 37. Matt. xxiv. 28.
The comparison of Himeelf to the hen was adapted to the
time of His first Advent in Humility ; this latter reference to the
Eagle has relation to the time of His second Advent in Glory.
It is that Advent of which the Apostle now speaks.
According to the language of the ancient Expositors, the
Saints of God at the Resurrection will have cast off the old age
and weakness of earth, and will have renewed their strength as
Eagles (Isa. xi. 31. Ps, ciii. 5); and with the glorious plumage
of their risen bodies will mount up with wings az Kagles (Isa. xl.
31), and will be gathered together to the glorious Body of Him
who is both their Food and Parent Bird, for He feeds His young with
His own fiesh and blood; and He is called in Scripture the Great
Eagle (Rev. xii. 14), the King of Birds, the Royal Eagle of the
Gospel, and Who will, as it were, spread abroad His Wings, and
gather His Saints unto Him, and bear them on Eagles’ Wings
(Deut. xxxii. 11, see LXX), and carry them aloft above the
Clouds, and above the Sun, into the regions of heavenly glory.
See the quoted above from Origen, Jerome, Augustine,
Thenphylact, and others, in the note on Matt. xxiv. 28.
2. εἰς τὸ ph τ. σαλευθῆναι 5. ἀπὸ τοῦ νοός] so that you may not
soon be drifted off from your mind. ‘Ut non cito moveamini &
vestro sensu’ (Vulg.). A maritime metaphor. Cp. note on iii. 6.
In order that you should not be soon shaken off from the
anchorage of your firmly settled mind, and be drifted about by
winds of false doctrine (Eph. iv. 14), as a ship in your harbour at
Thessalonica is shaken off its moorings by the surge of the sea
(σάλον). So Arrian (Epictet. iii. 26, cp. Wetstein), μὴ ἀπο-
σαλευθῆναι διὰ σοφισμάτων.
— μηδὲ θροεῖσθαι) nor yet be agitated by fear (Vulg.). The
best MSS. have μηδέ. Cp. Winer, p. 437. Elz. has et
— μήτε διὰ πνεύματος] neither by a false spirit, as that
πνεῦμα Πύθωνος which flattered St. Paul at Philippi, Acts xvi.
16—18, where see the notes.
— μήτε διὰ λόγου] nor by word of mouth as from us.
(Theodoret.) Cp. νυ. 15, εἴτε διὰ λόγου, εἴτε δ᾽ ἐπιστολῆς ἡμῶν,
where λόγου is to be connected with ἡμῶν as here.
— μήτε 3° ἐπιστολῆς] nor by an Epistle forged in our
name. Tertullian, de Res. c. 24. Chrys., Theoph.
— ὡς ὅτι] as if the Day of the Lord were now instant. ‘Tan-
quam instet’ (Vulg.). The force of the ws here is to qualify
that which is recited by the ὅτι, and to throw a shade of dis-
credit upon it. So Jsocr. Busir. org. p. 420, xa’ ν αὐτοῦ
ὡς ὅτι καινὰ δαιμόνια εἰσφέρει, where the Latin would be "" tan-
quam inferat.” Cp. 2 Cor. xi. 11, and Winer, p. 544.
— ἐνέστηκεν) is instantaneously imminent. He does not
reveal to them when the Resurrection will be, but he tells them
that it will not be now. Chrys.
— Κυρίου) 80 the majority of the best MSS. and Editions.—
Elz. Χριστοῦ.
8--12. ὅτι, ἐὰν ph ἔλθῃ ἡ ἀποστασία πρῶτον---ἀδικίᾳ]͵ These
Ten Verses contain one of the most solemn Prophecies ever
delivered by the Holy Spirit to the world; a Prophecy, upon the
right understanding of which the everlasting happiness of thou-
sands of immortal beings depends. They demand therefore a fall
and minute examination. They will be best understood by
being considered collectively :
i. As to the Text.
ii, As to their literal Tyanslation.
iii, As to their Exposition.
I. As to their Test.
In νυ. 4, Elz. inserts ὡς Θεὸν hetween τοῦ Θεοῦ and καθίσαι :
but these two words are not found in A, Β, D*, and in many
Cursives, nor in the oldest Greek and Latin Fathers—ZJren.,
Origen, Tertullian, Cyprian, nor in many ancient Versions, and
are cancelled by Οὐ., Sch., Ln.. Tf, Liin., Alford.
In 0. 8, Ἰησοῦς is omitted by Elz., but is found in A, D*, E*,
F, G, I, and most of the earliest Fathers who quote the verse,
and is received by Gb., Sch., Ln., Liin., Alford.
In v. 10, Elz. inserts τῆς before ἀδικίας, but this is not
2 THESSALONIANS II. 5—8.
29
9 id ὰ : AQ e ᾿ -
ἀντικείμενος, καὶ ὑπεραιρόμενος ἐπὶ πάντα λεγόμενον Θεὸν ἣ σέβασμα, ὥστε, μ,ὶ. 16.9.
αὐτὸν εἰς τὸν ναὸν τοῦ Θεοῦ καθίσαι, ἀποδεικνύντα ἑαυτὸν ὅτι ἐστὶ Θεός.
ὃ ὁ Οὐ μνημονεύετε, ὅτι ἔτι ὧν πρὸς ὑμᾶς ταῦτα ἔλεγον ὑμῖν ;
6 K . aA x a io > A 3 aX A Lo! > me lel led
at νῦν τὸ κατέχον οἴδατε, εἰς τὸ ἀποκαλυφθῆναι αὐτὸν ἐν τῷ ἑαντοῦ καιρῷ.
Τ Τὸ γὰρ μυστήριον ἤδη ἐνεργεῖται τῆς ἀνομίας μόνον ὁ κατέχων ἄρτι ἕως ἐκ
Mark 8. 18.
Luke 24. 6,7.
Acts 20. 31.
f Acts 20. 29.
Col. 2. 18--- 28.
2 Tim. 2. 17, 18.
1 John 2. 18.
& 4. 8.
g John 4. 9.
μέσου γένηται. ὃ " Kai τότε ἀποκαλυφθήσεται ὃ ἄνομος, ὃν ὁ Κύριος ᾿Ιησοῦς Rev. 19.15, 2,21.
found in A, B, F, G, and is cancelled by Ln., T/,, Liin., Al-
Jord.
Also in v. 10, Elz. inserts ἐν before τοῖς, but this is not
found in A, B, D*, F, G, and is cancelled by Sch., Lach.,
Tisch., Liin., Alford.
In v. 11, Biz. has πέμψει. But A, B*, Ὁ, F, G have
πέμπει, the prophetic present (Glasse, Phil. Sacr. p. 144), which
is received by Sch., Ln., T/., Liin., Alford.
II. As to their literal Translation.
The following is the most ancient form in which the pas-
sage occurs in the language of the Western Church :
“Ne quis vos seducat ullo modo, quoniam, nisi veniat ab-
scessio primo, et reveletur delinquenties homo, filius perditionis,
qui adversatur et superextollitur in omne quod Deus dicitur vel
religio, uti sedeat in templo Dei affirmans se Deum ease.
“ Nonne meministis quod cum apud vos essem, heec dicebam
vobis?
“ἘΠ᾿ nunc quid detineat scitis, ad revelandum eum in suo
tempore.
“Jam enim arcanum iniquitatis agitatur tantum qui nunc
tenet [teneat] donec de medio fiat. Et tunc revelabitur iniquus,
quem Jesus interficiet Spiritu oris sui, et evacuabit apparentia
sui; cujus est adventus secundum operationem Satan in omni
virtute et signis atque portentis mendacii, et in omni seductione
injustitie eis qui pereunt.’’ Tertullian (de Res. Carnis, c. 25).
See also Tertullian (c. Marcion. v. 16). See also the ancient
Latin version of Jrenaus (iii. 6), “‘ Qui adversatur et extollit se
super omne quod dicitur Deus vel colitur. . . .””
“ἘΠ᾿ tunc revelabitur iniquus quem Dominus Jesus Christus
interficiet spirita oris sui, et destruet presentia adventus sui,
illam cujus est adventus secundum operationem Satane in omni
virtate et signis et portentis mendacii.”
See also Jreneus, v. 25, where we read,
“Et omni seductione malitie pereuntibus, pro eo quod di-
lectionem veritatis non receperunt ut salvi fierent. Et ideo mittit
eis Deus operationem erroris, ut credant mendacio, ut judicentur
omnes qui non crediderunt veritati sed consenserunt iniquitati.”
(See also ibid. iv. 28.)
In English, the Apostle’s words, literally rendered, may be
represented as follows :—
‘“* We beseech you, brethren, on behalf of the coming of our
Lord Jesus Christ, and our gathering together to Him, in order
that ye be not soon drifted off from your mind, nor be disturbed
either by means of a spirit, or of word or of letter as from us,
as if the Day of the Lord were immediate.
“Let no one deceive you by any means. For [that Day
shall not come] except the Falling away shail have first come,
and the Man of Sin shali have been revealed, the Son of per-
dition, he who opposeth and exalteth himself exceedingly against
every one that is called God, or is an object of reverence; 80
that he goeth and taketh his seat in the temple of God, showing
himself forth that he ie God.
* Do ye not remember. that when I was yet with you, I was
wont to tell you of these things ?
“And now ye know that which restraineth, in order that
he may be revealed in his own season.
“For the Mystery of the Lawleseness (of which I am
speaking) is now working inwardly only until he that resiraineth
shall have been removed out of the way; and then the Lawless
one shall be revealed, whom the Lord Jesus will consume with
the spirit of His mouth, and destroy with the manifestation of
His coming; him, of whom the coming is according to the
taner-working of Satan, in all power, and signs, and wonders
Of lying, and in all deceit of iniquity to them that are perishing,
because they accepted not the love of the truth in order to their
being saved; and therefore God sendeth to them the inner
working of error in order that they should believe the lie; that
all may be condemned who believed not the truth, but took
pleasure in iniquily.”
On the language of this Translation a few short notes may
i here. The Exposition will follow after.
v. 3. Observe ἀποστασία with the definite article signifying
‘ the falling-away ;’ ‘ that notable falling-away.’
v. 4. ‘who exalteth himself exceedingly against.’ It is to
be observed here, that the Apostle does not say that the Man of
Sin will exalt himself ὑπὲρ, above, every one that is called God,
but ἐπὶ, against.
The word ὑπεραιρόμενος, ‘exceedingly exalting himself,’ or
‘exalted exceedingly,’ is used by the Septuagint concerning
Hezekiah in 2 Chron. xxxii. 23, where it means much mag-
nified ; and it is used by St. Paul in another place when speaking
of himself (2 Cor. xii. 7), ἵνα μὴ ὑπεραίρωμαι, ‘that I may not be
exalted above measure by my revelations.’
This is a common use of ὑπὲρ in composition in St. Paul’s
writings, as ὑπερλίαν 2 Cor. xi. 5, xii. 11; ὑπερβάλλω 2 Cor.
ix. 14; ὑπερβολὴ i. 8, xii. 7, Gal. i. 13; ὑπερεκπερισσοῦ 1 Thess,
iii. 10, v. 13; ὑπεροχὴ 1 Cor. ii. 1; ὑπερφρονεῖν Rom. xii. 3.
v. 4. ‘every one that is calied God or object of worship,’
σέβασμα. Observe the original here.
v. 4. ‘goeth and taketh his seat in the temple of God.’ The
preposition εἰς connected with καθίσαι, and followed by an ac-
cusative, shows that the Apostle has in his mind the entrance of
ea Power here described info God’s House, and his session
ere.
Observe also that he does not say ἱερὸν Θεοῦ, but rady,—
not therefore any outer court, but the inner part of God’s house ;
that part where He is specially to be supposed ναίειν, to dwell,
and where worship is offered to Him, as in the Holy Place of the
Temple at Jerusalem, into which the Priests alone were allowed
to enter. Cp. Luke i. 9. 21, 22; xxiii. 45. On ναὸς as distin-
guished from ἱερόν, cp. Matt. xxi. 15. Mark xi. 15. Acts iii. 2,
and Dean Trench, Syn. N. T. § iii.
v. 4. Object of reverence. The original is σέβασμα. The
only other passage where it occurs in the New Testament is Acts
xvii. 23, where the Altar to the unknown God is mentioned
among the σεβάσματα of Athens.
v. &. When I was yet with you (at Thessalonica), J was
felling you (ἔλεγον, imperfect), or used to tell you, these
things
Ὁ. 6. ‘that which restraineth ;’ τὸ κατέχον, neuter gender,
called also ὁ κατέχων, ‘he that reatraineth,’ in the next verse.
The word κατέχειν, literally to ‘ hold down,’ is explained in
Hesychius by κρατεῖν, κωλύειν, συνέχειν.
This verb is ποί followed here, in either verse, by an accusa-
tive case. This is observable. St. Paul therefore does not say
that this restraining Power would check the Lawless One by any
direct action upon him, but would oceupy a place, so that he
should not be manifested before his season, but be manifested in
that season.
νυ. 5. “In order that he may be revealed ;” i. e. God permits
the present restraint, in order that he who is now restrained
(κατέχεται) may not be revealed before his due season, but
in it.
v. 7. Mystery of Lawlessness. Observe both these words.
Mystery (μυστήριον, from pte, μύστης, μυστικό). some-
thing secret, and professing to be sacred (cp. Rev. xvii. 5. 7),
fitly therefore coupled with ἐνεργεῖται, ‘ works inwardly.’
Lawleseness (ἀνομία), what sets law (νόμον) at defiance.
Cp. ὁ ἄνομος, ‘ the lawless one,’ v. 8.
The Mystery of the Lawlessness, i.e. which I am now about
describe.
Observe the Article repeated with each substantive.
The sense of this otherwise difficult verse, v. 7, is to be
cleared up, by observing that there should be no comma after
ἀνομίας, and that ἤδη, ‘now,’ is opposed to καὶ τότε, ‘ and then ;’
and that the phrase ‘the Mystery of the Latoleseness’ (which he
is describing), is to be illustrated by the words, ‘the Lawless
One’ in the next verse, and that μόνον is to be connected with
ἐνεργεῖται, ‘worketh inwardly,’ which is contrasted with ἀπο-
καλυφθήσεται, ‘will hereafter be revealed outwardly.’
The Apostle therefore means that the Mystery now works
inwardly, and will continue to work so, till the restraint which
prevents its manifestation shall have been removed; and then it
will no longer on/y work inwardly, but the Lawless One himself
will be displayed openly to the world.
νυ. 8. ὁ ἄνομος, ‘the Lawless One’ (cp. v. 7), something
more than the Mystery (or arcanum) of Lawlessness in v. 7.
90
h Dent. 13.1.
Matt. 24. 24.
John 8. 41.
2 Cor. 4. 4.
Eph. 2. 2.
Rev. 13. 18, &c.
12 Cor. 2. 15.
& 4.3.
παρουσίας αὑτοῦ,
Rom. 1. 24, δε.
1 Tim. 4.1.
8. ἀναλώσει τῷ xvebpati] See Isa. xi. 4, LXX.
— τῇ ἐπιφανείᾳ) manifestation. Cp. Clem. Rom. ii. 12, éxde-
χώμεθα καθ᾽ ὥραν τὴν βασιλείαν τοῦ Θεοῦ .... ἐπειδὴ οὐκ offa-
μεν τὴν ἡμέραν τῆς ἐπιφανείας τοῦ Θεοῦ... .., where our Lord
Jesus Christ is expressly called God. Cp. 1 Tim. vi. 14.
v. 10. τοῖς ἀπολλυμένοις, to them who are in the way of de-
struction, as opposed to of σωζόμενοι, those who are in the way of
salvation. Acts ii. 47. See on 2 Cor. ii. 15; iv. 3. Hence he
adds, ‘* because they accepted not (οὐκ ἐδέξαντο), but rejected
the love of the truth, for their own salvation; and says, that
because they were not willing to believe the truth, but rejoice in
unrighteousness, God punishes them by sending them an inner
working of error, that they may believe the lie, i. 6. the lie of the
Lawless One here described 2 Thess. ii. 2—13.
v. 1]. ἐνέργειαν πλάνης is not any thing internal to them,
bat something within them, which they bring upon themselves
by not accepting the love of the truth. Compare the remarkable
words in Matt. vi. 22, 23, Luke xi. 34, 35, and that admonition
repeated fourteen times in the New Testament, ‘‘ He that hath
ears to hear, let him hear.’’ Bp. Butler (on 1 Pet. ii. 16, note).
III. Let us now proceed to the Exposition of this Pro-
phecy.
Thtee questions arise bere ;
i. What is the restraining Power here mentioned by
St. Paul?
ii. Has that restraining Power been removed out of the
way?
iii. Who is the ‘ Man of sin’ (v. 3), or the ‘ Lawless One’
(v. 8), who the Apostle foretells would be revealed on the re-
moval of that restraining Power ὃ
The answer to the two former of these three questions will
suggest a reply to the third.
i. What then was the restraining Power which hindered his
manifestation ?
In reply to this question, be it observed, that
(1) St. Paul remarks of the Thessalonians, that he had often
spoken to them on this matter (v. 5) when he was among them,
which was a short time before the Epistle was written; and that
he had then told them what this restraining Power was; and he
recalls the words which he had then used to their recollection :
Do ye not remember that when I was with you I used to tell you
these things? (v. 5.)
Therefore the restraining Power was some Power which
St. Paul had mentioned to them by word of mouth at that time,
and it was a Power which he knew they would remember by
name, when they reflected on what he had then spoken to
them.
(2) He contents himself with referring them to what he had
then said; and does not proceed to say more on the subject
of this restraining Power in this his Epistle to them. There-
fore,
(3) There must then have been something in the character
of this restraining Power which made it requisite for St. Paul to
practise reserve concerning it in writing, although he had de-
scribed it clearly to them in speaking.
Otherwise, why did he content himeelf with referring them
to what he had spoken to them on the subject? Why did he not
write as plainly concerning it in his Epistle, as he had spoken
when he was with them by word of mouth.
(4) Hence the restraining Power here referred to cannot
have been the power of God, or any Christian power, such as
that of the Gospel.
There could not have been any reason why St. Paul should
not have written as plainly as he had spoken concerning such a
Power as
This has been a'ready remarked by 9. Chrysostom here:
“7 he had meant the Holy Spirit when he speaks of the Power
that res/rained, he would have spoken clearly, and said #0.”
What then was the restraining power ?
(5) Let us remember, that the passage before us occurs in
one of St. Paul's Epistles.
(6) These Epistles (as he himeelf enjoins) were to be read
publicly, and they were so read and circulated throughout the
world (see on 1 Thess. v. 27).
δυνάμει καὶ σημείοις καὶ τέρασι ψεύδους,
ἀπολλυμένοις, ἀνθ᾽ ὧν τὴν ἀγάπην τῆς ἀληθείας οὐκ ἐδέξαντο εἰς τὸ σωθῆναι
αὐτούς. 11 1 Καὶ διὰ τοῦτο πέμπει αὐτοῖς 6 Θεὸς ἐνέργειαν πλάνης, εἰς τὸ πι-
2 THESSALONIANS II. 9—11.
ἀναλώσει τῷ πνεύματι τοῦ στόματος αὐτοῦ, Kal καταργήσει τῇ ἐπιφανείᾳ τῆς
9* οὗ ἐστιν ἡ παρουσία κατ᾽ ἐνέργειαν τοῦ Σατανᾶ ἐν πάσῃ
10i 2 , 2 » δ ΄ a“
και cv πασῃ ἀπατῃ αοικιας τοις
This is an important consideration ; for,
(7) Hence it is certain, that when this Epistle containing
this remarkable prophecy came to be read in Thessalonica, they
who heard it publicly read, and who remembered what the
Apostle had said to them concerning the restraining Power,
would (as he commanded them to do, ». 5) recall to mind his
words on this subject; and others also would be sure to inquire
of those who knew,—what St. Paul had said on this matter ?
Thus, by the public reading of this Epistle in the Church of
Thessalonica, and in the other Churches of Macedonia and of
Europe and Asia, to which this and the other Epistles of St. Paul
were communicated, a continuous tradition would be preserved on
this subject.
(8) Hence therefore the question now arises, Was there any
primitive tradition as to the Power which St. Paul here describes
as the restraining Power (τὸ κατέχον) which was to continue to
exist till the manifestation of the Lawless One, and be succeeded
by him? (υ. 7.)
(9) There are two early Christian writers, already referred
to, distinguished by extensive learning and ability, and living in
the next century to St. Paul, who have commented on this pro-
phecy, viz. Tertullian and Irenaeus.
The former, in his exposition of this passage, puts this
question, —
What is that of which the Apostle speaks? What is this
restraining Power? And he replies, “Quis, nisi Romanwe status?”
What is it but the Roman state? (Tertullian, De Resurr. Car-
nis, 24.
Accordingly, Tertullian says in his Apology for Christianity
(c. 32) that the ancient Christians had special need to pray for
the continuance of the Roman Empire (‘‘ pro omni statu Imperii
rebusque Romanis’’), “ because some terrible violence would ensue
on its removal.”
Similarly δ. Ireneus affirms, that St. Paul, in describing
the Revelation of the Lawless One. is describing what would take
lace on the dismemberment of the Empire which was then in
ing, viz. the Roman Empire, which he recognizes as the Fourth
Empire spoken of by the prophet Daniel, vii. 23. (Compare
Ireneus, ν. 25 with v. 26.)
This evidence (which might be much enlarged by quotations
from Cyrii Hierosolym. Catech. 15; Chrysostom here; Theo-
doret, in Dan. vii. 7; Augustin, De Civ. Dei, xx. 19; Jerome,
Qu. xi. ad Algasiam, vol. iv. p. 209, in Hierem. xxv. 26. “ Eum
‘qué nunc tenet’? Romanum Imperium ostendit,” Lactant. vii.
15; Primasius here) may be summed up in the words of 8.
Jerome (in Dan. vii. vol. iii. p. 1101), “ Let us therefore say,—
what all Ecclesiastical Writers have delivered to us,—that, when
the Roman Empire is to be destroyed, Ten Kings will divide the
Roman World among themselves, and then will be revealed the
Man of Sin, the Son of Perdition, who will venture to take his
seat in the Temple of God, making himeelf as God.”
Hence then
(10) it appears that the restraining Power, which was in
existence when St. Paul wrote, and would continue to exist till
the season had arrived for the manifestation of the Lawless One,
and which, on its removal, would be followed by that manifesta-
tion (v. 7), was the Heathen Power of Imperial Rome.
11) This conclusion is confirmed by other considerations.
t enables us to account for the fact, that St. Paul, who had
specified this restraining Power by word of mouth when he was
at Thessalonica, did not venture to describe that Power ex-
plicitly in writing in this Epistle, but contented himself with
referring the Thessalonians to what he had said to them on that
subject.
That reference, he knew, would revive their recollection of
what it was requisite for them to know; and therefore what be
had said would be preserved to them and to the world.
But, let us remember, this Epistle was to be read publicly,
at Thessalonica and throughout Christendom. Copies of it would
be circulated in all parts of the Roman Empire.
Wf, instead of writing as he has done, “" Do you not re-
member that I said these things to you δ᾽ and “ye know what
restraineth ;” and ‘when he that restraineth shall have been
removed out of the way, then the Lawless One will be revealed,”
he bad written openly, ‘the Roman Empire is that which re-
2 THESSALONIANS I. 12.
στεῦσαι αὐτοὺς τῷ ψεύδει, 12 * ij
ἀλλ᾽ εὐδοκήσαντες ἐν τῇ ἀδικίᾳ.
81
ἵνα κριθῶσι πάντες οἷ μὴ πιστεύσαντες τῇ ἀληθείᾳ, ¥ Rom. |. 2.
& 8.7, 8.
& 12.9.
strains ;” and if he had proceeded to say, “when the Roman
Empire shall have been removed,”—then he would have ex-
asperated the passions of the authorities of the Roman Empire
against himself, and against the Christians, and against the
Gospel of Christ.
The Romans imagined that the Roman Empire would never
be removed. They thought it was imperishable. They engraved
on their coins the impress, ‘Rome Aternm.” The language
which their national poet, Virgil, puts into the mouth of Jupiter,
represents their national belief: ‘Imperium sine fine dedi”
Virg. “Zn. i. 278), How then would they have tolerated a
loctrine which professed to reveal what would follow q/ter the
removal of that National Polity which they fondly believed to be
eternal ?
St. Paul, as he afterwards proved by his martyrdom at
Rome, was ready to shed his blood for the truth. But he bad
wisdom and charity as well as courage. He would not recklessly
expose himself and others to tion, He would not rashly
obstruct the progress of Christianity. He would not tempt any
to be guilty of the sin of persecuting it. He remembered what
he had said to the Thessalonians on this important and awful
subject. He knew that they would recollect his words, and
would communicate them to others after them, and 80 all the
of his prophecy would be answered.
(12) This observation is also confirmed by ancient writers,
whose testimony shows that they not only recognized the Roman
Empire as the restraining Power here adverted to by St. Paul,
bat also discerned the cause why he practised this wise and cha-
ritable reserve in writing about it in this passage.
Thus S. Jerome says (qu. xi. ad Algasiam), “ [f St. Paul
had written openly and boldly ‘ that the Man of Sin would not
come’ until the Roman Empire was destroyed, ὁ just cause of
persecution would then appear to have been afforded against the
Charch in her infancy.”
3. Chrysostom also here says, “ If St. Paul had said that the
Roman Empire will soon be dissolved, the heathen would have
destroyed him as a rebel, and all the faithful with him, as persons
who took up arms against the State.
“Βαϊ St. Paul means the Roman Empire. And when that
shall have been taken away, then the Man of Sin will come. For
as the power of Babylon was dissolved by the Persian Dynasty,
and the Persian was supplanted by the Greek, and the Greek by
the Roman, so the Roman will be dissolved by Antichrist, and
Antichrist by Christ.”
It is well said also by another ancient Father, “‘ The Apostle
writes obscurely, lest some of the Romans should read this Epistle,
and excite a persecution against him and the other Christians on
the part of those Romans who imagined that they would reign
Jor ever in the world.” Remigius, Bibl. Patr. Max. viii. p.
1018.
(13) Let us remember also that this Epistle, being published to
the world, and designed to be generally read, would come into
the hands of the Jews, St. Paul’s bitter enemies, who were ever
on the watch to excite the Romans against the Apostle and the
Gospel (see above, on 1 Thess. ii. 14--- 17). They would not have
failed to avail themselves of any declaration on the part of the
Apostle, that the Roman Empire would be destroyed, as an oc-
casion for exciting the rage of the Roman Empire against St. Paul
and the Gospel.
(14) Here another important confirmation suggests itself of the
conclusion above stated, viz. that the Roman ire was the
restraining power alluded to here by St. Paul.
It is this: ᾿
St. Paul here recalls to the recollection of his Thessalonian
readers what he had said to them on this subject when he was at
Thessalonica.
What he had seid in preaching on such a solemn subject as
this would doubtless make a deep impression there. It could
hardly fail to be repeated from mouth to mouth; and would in
ΜΙ ἀκεμυσο be rehearsed to some who were not very friendly
to him.
Now, if we turn to the narrative of St. Paul’s visit and
preaching at Thessalonica (to which he here refers), our attention
is drawn to an incident mentioned by St. Lake in the Acts of the
1168;
If we consider the character of St. Luke’s narrative, and re-
cognize the work of the Holy Spirit in his writing, we shall feel
assured that this incident is very significant ;
The incident is as follows:
The Jews (of Thessalonica) being moved with envy use
the Gospel was preached to the Gentiles by St. Paul with success),
and having taken to themselves some lewd persons of those who
frequented the market, and made a tumult, set the city in an
uproar, and having assaulted the house of Jason, sought to bring
them forth (i.e. Pau? and Silas) to the people... and cried,
These all do things conérary to the decrees of Caesar, saying that
there is another King, Jesuae. (Acts xvii. 5—7.)
This incident fits in very harmoniously with what St. Paul
says here concerning his own teaching at Thessalonica as now
expounded.
He had said to the Thessalonians that Jesus would nof come,
and that His kingdom would nod be established before the reve-
lation of the Lawless one, who would appear in the world when
the power which restrained his manifestation had been removed.
That restraining power was the power of Rome.
What, therefore, was more likely than that these words of
his, spoken at Thessalonica, should have been caught up by some,
and made the occasion of an imputation against him on the part
of the Jews, stirring up the people and the Magi against
him on the plea that he opposed the authority of Cesar, and
taught that there was another King, who would supplant the
Roman Empire, namely, Jesus 7
This public accusation of St. Paul would help to keep alive
his teaching on this subject in the minds of the Thessalonian
Christians.
(15) On the whole it may be concluded, that the restraining
Power of which St. Paul speaks in this Prophecy, was the Im-
PERBIAL Power of HeaTuEN Romr.
We may now proceed to the next point;
ii. Has this restraining Power been now removed out of
the way?
To this question there can be but one reply, viz. in the
affirmative ;
All territories which were possessed by the Emperors of
Rome, in St. Paul’s age, have long since been disparted among
other Rulers; there is no ‘‘ Roman Empire” marked in any Map
of the World, there is no army under the command of any Roman
Ceesar, there is no coinage which bears his name.
We may therefore on to Question
iii, Who is the “Man of Sin,’ or “‘the Lawless One,’’
whom the Apostle foretells as to be revealed on the removal of
the restraining Power?
1. Since, on the removal of the restraining Power, the Man
of Sin was to be revealed (see vv. 6, 7, 8), and since that
restraining Power has long since been removed, it follows that the
Man of Sin haz been long ago revealed to the world.
2. Since, also, the Man of Sin is described here by St. Paul
as continuing in the world from the time of the removal of the
restraining Power even to the Second Advent of Christ (v. 8),
therefore the power here personified in the ‘‘ Man of Sin”’ must
be one that has continued in the world for many centuries, and
continues to the present time.
3. Also, since it has this long continuance assigned to it in
the pruphecy,—a continuance very far exceeding the life of any
one individual, therefore the ‘‘ Man of Sin’’ cannot be only one
single person.
4. The restraining Power (τὸ κατέχον, in the neuter gender,
τ. 6) is also called by the Apostle ‘he who restraineth ” (ὁ κατ-
ἔχων, in the masculine gender, v. 7), because the restraining
Power was swayed by a series of single persons, viz. the Roman
Emperors, following one another in succession. So, in like man-
ner, the “‘ Man of Sin,” though a single person, and therefore
called a Man, must also have his existence continued by means of
a long succession of Persons bearing the name and exercising the
power belonging to his place, or he could not remain, as the
Apostle predicts he will, to the Second Advent of Christ.
5. Here we may reply to an objection. Many of the Ancient
Fathers of the Church expected that the Man of Sin would be a
single person, and therefore it is alleged, he iz so.
Doubtless they so thought. And we should probably have
done the same if we had lived in their age. They wrote while
the Roman Empire was yet standing. And the Fathers were not
Prophets, and could not tell how long the Roman Empire might
stand,
It might stand (for what they knew) till almost the time of
Christ’s Second Advent.
They therefore might well suppose that the revelation of the
Man of Sin, who they knew was to be revealed on the removal of
the Roman Empire, might soon be followed by the Second
Advent of Christ. Therefore they might well imagine that he
would be only 8 single person.
But we have seen the removal of the Roman Empire. We
2 THESSALONIANS ΤΙ. 18,
18 1 «Ἡμεῖς δὲ ὀφείλομεν εὐχαριστεῖν τᾷ Θεῷ πάντοτε περὶ ὑμῶν, ἀδελφοὶ
ἠγαπημένοι ὑπὸ Κυρίου, ὅτι εἵλατο ὑμᾶς ὁ Θεὸς ἀπ᾽ ἀρχῆς εἰς σωτηρίαν ἐν
know that it has been removed for many centuries. And we also
know that Christ is not yet come.
We do not pretend to be wiser than the ancient Fathers.
But Time, the great Interpreter of Prophecy, has made clear to
us what could not be clear to ‘hem; namely, that the Man of
Sin, who, as the Holy Spirit foretold by St. Paul, would be
revealed on the removal of the Roman Empire, and continue to
the Second Advent, cannot from the nature of the case be a
single person. And we sre persuaded that the ancient Fathers,
who knew and taught that the restraining Power was the Power
of is aaa Rome, would, if they were alive now, be also of our
mind.
6. The time at which the Man of Sin is to be revealed is
marked by St. Paul. He was to be revealed to the world, when
the restraining power was removed.
St. Paul also remarks the place at which he is to be re-
vealed.
He says that when the restraining Power is removed out
Of the way (ἐκ μέσου, v. 7) the Man of Sin will be revealed. The
power that hindered is called τὸ κατέχον, ὁ κατέχων, holding,
keeping down, by occupation of a particular place.
This verb is not followed in either verse by an accusative;
and therefore does not denote a direct action on the Man of Sin
by which he is kept down, but it indicates that the existence of
the restraining Power is an impediment to the revelation of the
Man of Sin ; as the possession of a seat by any one person is an
hindrance to its occupation by any other.
And since the removal of the restraining power is specified
as a pre-requisite for the revelation of the Man of Sin, it is inti-
mated that the place occupied by the restraining power, will, on
the removal of that power, be occupied by the Man of Sin.
7. We are therefore led to believe that the Man of Sin was
revealed at the time when the restraining power was ‘removed
out of the way,’ and came up in the place from which the re-
straining power was removed.
8. Therefore the following questions arise here:
(1) Did any power appeer in the world at the time of the
removal of the heathen Roman Empire 7
(2) Did any power come up in its place?
(3) Has that power continued from that time to this ?
(4) Has it been continued by a succession of persons ?
The answer to these questions cannot but be in the affirma-
And therefore,
(5) What is that power ?
The reply is,—
The Power of the Porxs of Rome.
(6) Does the Power of the Popes of Rome correspond in its
exercise to the description of St. Paul?
Is not St. Paul’s prophecy (it may be said) of too dark a
character to be applied to any Christian Church 7
To this it may be answered, that this is a question of which
we are not competent judges;
St. Paul was inspired by the Holy Ghost. To the eye of the
Holy Spirit evils may appear far more evil than they do appear
to us; especially may corruptions of doctrine and worship in a
Christian Church have a far more heinous and deadly aspect in
His eyes than in ours. He sees all their enormities at one view
in their proper light, and in all their bearings and ultimate
results—even for eternity.
He not only saw at one glance what the Papacy is, and has
been for many centuries, but what it may yet become before it is
destroyed by the Second Advent of Christ.
If, therefore, the conclusions above stated are true, then
the application of this prophecy to the Papacy cannot be set aside
by any subjective notions on our part as to the moral or re-
ligious guilt of the Church of Rome.
On the contrary, the strength of the denunciatory language
of the Holy Spirit on this subject, must be regarded as a guide to
regulate and enlighten our judgment upon it, and as designed by
the Holy Spirit to convey a warning proportionate in solemnity
and awfulness to the strength of the language employed by Him
to describe it.
tive.
But further :
ἦν. As to the correspondence between this Prophecy and its
falfilment in the , be it observed, —
(1) That the first word used to describe what is here pre-
announced, is 4 ἀποστασία (v. 3), the falling away (‘ discessio ’ or
declension from the primitive standard of Christian faith). Cp.
1 Tim. iv. 1, where the cognate verb is used with the word
Saith.
This word indicates a previous profession of the Truth.
For none can fall away from ground on which he did not once
stand. It is therefore characteristic of a corrupt Church.
(2) The word ἀφίσταμαι is therefore frequently applied to the
ancient Church of Judah and Israel sliding back from the Truth
(see LXX in Deut. xxxii. 15. Jer. ii. δ. 19; iii. 14. Isa. xxx. 1.
Dan. ix. 9). Compare the words addressed to a Church in Rev.
ii. δ, “‘ Remember whence thou art fallen ; and repent and do the
first works.’’
The declension of the Papacy from the primitire Faith m
well be called the falling-away, because no one system of
ἀποστασία can be compared with it in long continuity of time,
and in wide extent of place.
(3) The person who is its principal agent is called the ‘ Son of
perdition’ (νυ. 3).
These words are used as a name in one other place of the
New Testament, and are applied (not to an Infidel Power but) to
a Christian Apostle, Judas (John xvii. 12).
They may therefore be fitly applied to a Christian Bishop,
8. successor of the Apostles, if he betrays Christ.
And if the Bishop of Rome is unfeithful to the trust he has
received from Christ, they may well be applied to him.
(4) The system, described in this prophecy, is called a
Mystery.
It is not therefore an Infidel system. That is open, and is no
Mystery.
It is also eomething which purports to be holy. Compare the
word (Mystery) as used by St. Paul, 1 Tim. iii. 9. 16, Eph. v. 32.
It ia therefore fitly applied to the religious system of a
Charch.
(5) This Mystery is not a Mystery of Faith and Godliness
(1 Tim. iii. 9. 16), but of Latwlessness.
Bp. Butler (Serm. v.) calls Popery, ‘‘as it is professed at
Rome, 8 manifest open usurpation of all human and divine
authority.”
The Mystery of ‘ Lawlessness’’ has been revealed in the
manifestation of ‘the Lawless one.””
(6) But here it may be objected, How could this power be
said to be at work in St. Paul’s age?
To this it may be replied, that St. Paul was inspired by the
Holy Ghost. The Holy Ghost can see what man cannot see.
And he says expressly, that what he is describing was then a
Mystery, and was not as yet reveaied, but was only working in-
wardly, and would be revealed in its due season, which was not
then come, and which did not arrive till some centuries after-
wards.
No wonder then if we at this time (in looking back on the
Apostolic age) should not be able to discern what was then not
openly visible.
Besides, when we consider that the whole system of the
Papacy, as such, is grounded on the corruptions of human nature,
viz. on pride and lust of power, and on the operations of the Evil
One opposing himself to God (as St. Paul declares, v. 9), and
doing his work by subtlety and spiritual wickedness, who can
decline to accept the assertion of the Holy Spirit Himself, that
what was afterwards fully revealed was then secretly at work ?
(7) The pereon in whom this system is embodied is described
as ἀντικείμενος (v. 4), i.e. literally one setting himself in oppo-
sition, and particularly as a rival foundation, in the place of or
against another foundation.
Now, be it remembered that St. Paul says, “Other founda-
tion can no one lay, than that which already /ieth (κεῖται, remark
the word), which is Jesue Christ” (2 Cor. iii. 11).
May not he, therefore, the Bishop of Rome, who calls himself
the Rock of the Church, be rightly called ὁ ἀντι-κείμενος ἢ Cp.
note on Matt. xvi. 18.
(8) The same person is said “to exalt himself exceedingly
against (ἐπὶ) every one who is called God”’ (v. 4).
It has been said, indeed, that this description in v. 4 is not
fulfilled in the Papacy, and represents a degree of pride and blas-
phemy far beyond what can be imputed to it.
This objection has arisen in great measure from non-attention
to the words of the original. They do not import that the “man
of sin” exalts himself above every one that is called God, but
that be exalts himself exceedingly against every one that is so
called. See note above on the translation of that verse.
Is this assertion too strong for the Papacy ?
In Holy Scripture Civil rulers are called gods, Elohim (Ps.
lxxxii. 6). Cp. John x. 84.
It is unnecessary to prove that the Bishop of Rome eralta
himself exceedingly against them. Every Pope in succession,
2 THESSALONIANS I. 14—17. ΤΠ. 1—6.
33
ἁγιασμῷ Πνεύματος καὶ πίστει ἀληθείας, 1" εἰς ὃ ἐκάλεσεν ὑμᾶς διὰ τοῦ εὐαγ-
γελίον ἡμῶν, εἰς περιποίησιν δόξης τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ.
1δ ™”Apa οὖν, ἀδελφοὶ, στήκετε, καὶ κρατεῖτε τὰς παραδόσεις, ἃς ἐδιδάχθητε m 1 cor. 15. 58.
εἴτε διὰ λόγου εἴτε δὶ ἐπιστολῆς ἡμῶν.
16.» Αὐτὸς δὲ ὁ Κύριος ἡμῶν ᾿Ιησοῦς Χριστὸς, καὶ ὁ Θεὸς καὶ Πατὴρ ἡμῶν, ὁ
ἀγαπήσας ἡμᾶς καὶ δοὺς παράκλησιν αἰωνίαν καὶ ἐλπίδα ἀγαθὴν ἐν χάριτι,
1 ο παρακαλέσαι ὑμῶν τὰς καρδίας, καὶ στηρίξαι ἐν παντὶ ἔργῳ καὶ λόγῳ ἀγαθῷ.
1Π. !* Τὸ λοιπὸν προσεύχεσθε, ἀδελφοὶ, περὶ ἡμῶν, ἵνα ὁ λόγος τοῦ Κυρίου
“kal ἵνα ῥνσθῶμεν ἀπὸ τῶν ἀτό-
τρέχῃ καὶ δοξάζηται καθὼς καὶ πρὸς ὑμᾶς, 3
πων καὶ πονηρῶν ἀνθρώπων, οὗ γὰρ πάντων ἡ πίστις. ὃ." Πιστὸς δέ ἐστιν ὁ
1 John δ. 2, 8.
ΟἹ Thess. $.2, 13.
Heb. 13. 9.
ε b Acts 28. 24,
Κύριος, ὃς στηρίξει ὑμᾶς, καὶ φυλάξει ἀπὸ τοῦ πονηροῦ. . * MemotBapev δὲ ἐν « Joho 17-15
Κυρίῳ ἐφ᾽ ὑμᾶς, ὅτι ἃ παραγγέλλομεν ὑμῖν καὶ ποιεῖτε καὶ ποιήσετε. ὃ " Ὁ δὲ £10.13.
Κύριος κατευθύναι ὑμῶν τὰς καρδίας εἰς τὴν ἀγάπην τοῦ Θεοῦ, καὶ εἰς τὴν ὑπο-
μονὴν τοῦ Χριστοῦ.
1 Thess. 5. 24.
ὰ 2 Cor. 7. 16.
61 Chron. 29. 18.
δ :Παραγγέλλομεν δὲ ὑμῖν, ἀδελφοὶ, ἐν ὀνόματι τοῦ Kuplov ἡμῶν ᾿Ιησοῦ £1 Thess 4.11.
a a A A 5. 14.
Χριστοῦ, στέλλεσθαι ὑμᾶς ἀπὸ παντὸς ἀδελφοῦ ἀτάκτως περιπατοῦντος, καὶ μὴ vv. 11, 14, 18.
when he is crowned with the tiara, is solemnly addressed by the
minister who crowns him as ‘‘ Pater Principum et Regum, Rectox
onsis.” And it is said on his coins, “‘Omnes Reges servient ei.”
See this and other evidence on this subject in the Editor’s Letters
on the Church of Rome, Letter XII.
(9) It is further said that “he exalteth himself exceedingly
against every thing that is an object of reverence (σέβασμα), 80
that he goes into The Temple and takes his seat there, showing
himself that he is God” (v. 4).
The Temple of God here (ναὸς Θεοῦ) is the Church. See Je-
rome, Chrys., Theodoret, Theophyl., cited by By. Andrewes, c.
Bellarm. p. 226.
The action which is specified here in evidence of his exalta-
tion against every σέβασμα, is that of his session in the γαός or
holy place of the Church of God.
It may be also noted that in the only other place in the New
Testament where the word σέβασμα occurs, it is used to introduce
the mention of an Altar (Acta xvii. 23).
This prediction is signally fulfilled by the fret public official
act which is performed by every Pope in succession on his eleva-
tion to the Papacy, and by which he takes possession of his place
as such.
Every Pope on his election is carried into the principal
Charch at Rome, his cathedral, St. Peter's.
He is there lifted up by the Cardinals, and is placed on the
high Alter. When there placed, and sitting in the Church of
God, on the Altar of God, he is adored by them Aneeling before
him and kissing his feet. 2
The word by which this act is described by the Church of
Rome herself is no other than “ἐλ Adoration”’ (see Notitia
Curie Romane, p. 125); and the words on the Papal Coin,
“Quem creant, adorant" (Numism. Pontif. p. 5); and the de-
scription of the ceremony, in the Czremoniale Romanum, ed.
1572, Lib. iii. sect. 1.
(10) Lastly, if the above statements and reasonings are true,
they will need no authorities to confirm the conclusion to which
they have now led. But it may be satisfactory to the reader to
remember that this conclusion is one which is sanctioned by the
names of some of the holiest, wisest, most charitable, and judicious
that have expounded the word of Inspiration, particularly
Bp. Jewel, Richard Hooker, Bp. Andrewes, and Bp. Sanderson,
and the framers of the Authorized English Version of the Holy
Bible. See Bp. Jewel's Works, Portion ii. p. 891—923, ed.
Camb. 1847; Hooker, Sermon on Jude 17, pp. 841. 843; Bp.
Andrewes, c. Bellarmin. c. ix. and x. p. 220; Bp. Sanderson,
i. p. 338, iii. oP. 13. 146. 161. 283; the English Translation,
Dedication to King James [., a.p. 1611.
11. πιστεῦσαι τῷ ψεύδει) Cp. the Prophecy, 1 Tim. iv. 2.
* 18. ἀν᾽ ἀρχῆς] 80 Elz. with A, D, E, 1, K
Some of the best MSS., B, D, G, and several cursives, have
ἀπαρχὴν, and Vulg. has ‘primitias,’ and so the Zthiopic Ver-
sion and Lachmann; a reading not unworthy of consideration,
and not unlikely to be altered by copyists into ἀπ᾽ ἀρχῆς, from
non-adverrence to the fact that the Thessalonians might be called
the first fruits of the harvest of the Gospel in Europe, having
been converted to Christ by the Apostle of the Gentiles on his
first missionary visit to Greece; a circumstance which would im-
Vou. 11.—Parr IIT.
part a special significance to the word ἀπαρχήν. Cp. 1 Cor. xvi.
15, ἀπαρχὴ τῆς ᾿Αχαίας. Phil. iv. 15, ἐν ἀρχῇ τοῦ εὐαγγελίου.
However, the reading in the text is confirmed by the pre-
ponderance of authority, e. g. Eph. i. 4, and appears on the whole
to be most in harmony with the context, as declaring the wonder-
fal mystery that the Gentiles, though despised by the Jews, and
for a long time aliens from God, were chosen by Him from the
παρα See ra ii. 1—19; iti. 1---. :
εἰς περιποίησιν) ‘in isitionem’ (Vulg.). See on
1 Thess. v. 9. ᾿ Ὡβῶ vee)
16. αἰωνία»ν)] This feminine form is found in the New Testa-
ment only here and in Heb. ix. 12.
11. ἔργῳ καὶ λόγῳ] So most of the best MSS. and Editions,
and Vulg. ‘in omni opere et sermone bono.’ iz. has λόγῳ
καὶ ἔργῳ, a reading which enfeebles the sense.
Cu. 111. 2. ob γὰρ πάντων ἡ xloris} For Faith is not the
property and privilege of ali mer, but only of those who have
special pre-requisites for its reception, namely, who possess the
qualities of meekness, and gentleness, docility, and readiness to
receive the evidences of the Gospel, and to listen to its precepts.
The constraction of the words may be compared tes it is by
Wetst.) with the proverb οὐ παντὸς ἀνδρὸς εἰς Κόρινθόν ἐσθ᾽ ὃ
πλοῦς.
The connexion therefore is, Pray that we the Ministers of
the Gospel may be delivered from absurd and evil men; and do
not be surprised, perplexed, and δ because we have
enemies, and that the Gospel, although it is the word of God,
does not make converts of all men; for absurd and wicked men
are by their absurdity and wickedness disqualified from receiving
it. Being ἄτοποι καὶ πονηροί they are not εὔθετοι εἰς βασιλείαν
τοῦ Θεοῦ (Luke ix. 62).
The Gospel hides itself from the proud and ungodly, and
reveals itself to those who are humble, and practise what they
know. See our Lord’s words, Matt. x. 11 and xi. 25, and Dr.
Barrow’s excellent observations quoted above on Acts x. 5.
8. τοῦ πονηροῦ) the Evil One. Seo Eph. vi. 16. 1 Thess.
ii. 18; iii. δ. 2 Thess. ii. 9, whence it will appear that in these,
his two earliest Epistles, St. Paul is carefnl to remind his hearers
of the existence and activity of the Devil, whose works they had
renounced in their Baptism.
4. wapayyéAAoper] we charge you. A strong word used by
St. Paul five times in these Epistles to the Thessalonians (1 Thess.
iv. 11. 2 Thess. iii. 4. 6. 10. 12), and once to Timothy (1 Tim.
vi. 13), and twice to the Corinthians (1 Cor. vii. 10; xi. 17), but
not in his other Epistles.
5. ὁ Κύριος) God the Holy Ghost. (8. Basil.) Cp. Theophyl.
6. στέλλεσθαι ἀπό] Another nautical word suited to the in-
habitants of a maritime and commercial city like Thessalonica.
See above, on ii. 2. St. Paul is fond of such metaphors, espe-
cially in writiag or speaking to such persons; see note on Acts
xx. 20, and 2 Cor. viii. 20. The literal meaning is, to take in
your sails (στέλλεσθαι τὰ ἱστία, see those passages), 50 as to be
able to steer clear of a rock or reef, or any other danger ; hence,
in maritime language, to part company, and decline from, any
person or thing, as here, that may be injurious in your Christian
voyage. ᾿
84 : 2 THESSALONIANS ΠῚ. 7—17.
«Cor. 4. 16.
& 1...
1 Thess. 1. 6.
κατὰ THY παράδοσιν ἣν παρελάβοσαν παρ᾽ ἡμῶν. ™* Αὐτοὶ γὰρ οἴδατε πῶς Set
τ μιμεῖσθαι ἡμᾶς, ὅτι οὐκ ἠτακτήσαμεν ἐν ὑμῖν, ὃ " οὐδὲ δωρεὰν ἄρτον ἐφάγομεν
παρά τινος, ἀλλ᾽ ἐν κόπῳ καὶ μόχθῳ νύκτα καὶ ἡμέραν ἐργαζόμενοι, πρὸς τὸ μὴ
ἐπιβαρῆσαί twa ὑμῶν. 5' Οὐχ ὅτι οὐκ ἔχομεν ἐξουσίαν, ἀλλ᾽ ἵνα ἑαυτοὺς
1 Cor. 4. 12
bigs τύπον δῶμεν ὑμῖν εἰς τὸ μιμεῖσθαι ἡμᾶς. ὼ» Καὶ γὰρ ὅτε ἦμεν πρὸς ὑμᾶς, τοῦτο
{Matt 10. 10. παρηγγέλλομεν ὑμῖν, ὅτι εἴ τις οὐ θέλει ἐργάζεσθαι μηδὲ ἐσθιέτω. 11 ᾿Ακούομεν
Hes γάρ Twas περιπατοῦντας ἐν ὑμῖν ἀτάκτως, μηδὲν épyalopevous ἀλλὰ περιεργαζο-
te" μένους. |) Τοῖς δὲ τοιούτοις παραγγέλλομεν καὶ παρακαλοῦμεν διὰ τοῦ Κυρίου
Thin $8. ἡμῶν ᾿Ιησοῦ Χριστοῦ, ἵνα μετὰ ἡσυχίας ἐργαζόμενοι τὸν ἑαυτῶν ὦρτον ἐσθίωσιν.
1 Thess. 4, 1. 18 ™"Pueis δὲ, ἀδελφοὶ, μὴ ἐγκακήσητε καλοποιοῦντες. 16" Εἰ δέ τις οὐχ
LThes. 4.11. ὑπακούει τῷ λόγῳ ἡμῶν διὰ τῆς ἐπιστολῆς, τοῦτον σημειοῦσθε' καὶ μὴ συν-
2 Cor. δ. 19—21.
& 18. 11.
Eph. 2.14—17. Phil. 4.9. 1 Thess. 5.238. Heb. 7. 2.
— παρελάβοσα»)] So A, D, Gb., Tisck., Liin., Alf. Cp.
Winer, p. 71; Lobeck, Phryn. p. 349; Sturz. de Dial. Maced.
Ρ. 58; and the forms εἴχοσαν in some MSS. of John xv. 22. 24,
and ἐδίδοσαν xix. 3. Elz. has παρέλαβε. D***, KE, I, K, have
παρέλαβον, which confirms xapeAdBocay. B, F, G, have wap-
ε ε.
8. κόπῳ καὶ μόχθῳ] See 1 Thess. ii. 9. ;
—_vinra καὶ ἡμέραν ἐργαζόμενοι] See on 1 Thess. ii. 9.
Every one is born to labour, though not to labour in the
same way. And our Lord showed that the Minister of the
Gospel is not to be supposed by himself or others to be not a
labourer; for He said specially of His Apostles, ‘‘ The labourer
is worthy of his meat” (Matt. x. ἸῸΝ They are ἐργάται and
ἐργάζονται: and therefore St. Paul not claim exemption
for himself from the duty of labouring, when he says that be
had power to abstain from labouring with his Aands, and be
chargeable to others for hie support in preaching the Gospel.
“ He laboured more abundantly than they all” (1 Cor. xv. 10),
because he was most zealous in preaching the Gospel.
8. Augustine (de Opere Monachorunm, vi. p. 812) expresses
his surprise that St. Paul should have been enabled to labour so
much with his hands, and yet preach the Goepel with such energy
and success. ‘ Quando autem soleret i, id est, quibus tem-
porum spatiis, ne ab evangelizando impediretur, quis possit com-
prehendere? Sané quia et nocturnis et diurnis boris eperabatur,
ipse non tacuit.” And (p. 819), “ Ipsi Apostolo quomodo vacaret
operari manibus suis nisi ad erogandum verbum Dei certa tem-
pora constitueret? Negue enim et hoc Deus latere nos voluit.”
And for specimens of Bt. Paul’s unwearied en in preaching,
he points to the narrative in the Acts of the Lord’s Day st Troas
(Acts xx. 7), and his employment at Athens (Acts xvii. 17—21).
— ἐπιβαρῆσαι---ἔχομεν ἐξουσίαν) See above, 1 Thess. ii. 6—9,
and below, 1 Cor. ix. 4.
10. μηδὲ ἐσθιέτω) neither let him eat, i.e. from the offer.
ings of the faithful. An allusion to alms collected in the Church
for the poor (cp. 1 Tim. v. 3, 4, and υ. 16, μὴ βαρείσθω ἡ ’ExxAn-
σία), by relieving them from the Church fund. So Bp. Sander-
aon, iii. p. 112. Cp. Biunt’s Lectures, p. 27—29. ᾿
S. Augustine has made this precept the text of his trea-
tise “De Opere Monachorum" (vi. 799—838), in which he
declares his disapprobation of those who enter a monastic life
without intention to /abour in it, but only to live a contemplative
life; and he censures them as “in quandam sanctam societatem
otiosissimé con ‘a
11. μηδὲν ἡποξμένον, ἀλλὰ περιεργαζομένου:) not busy, but
busybodies. “Non agentes sed satagentes ;” a saying ascribed
by Quinéilian (vi. 3. 54) to Domitius Afer, speaking of Mallius
Sura (Linemann). Cp. 1 Tim. v. 13, dpyal ... «al περί-
For similar paronomasias in St. Paul’s Epistles, see 1 Cor.
vii. 31. 2 Cor. iv, 8; v. 4. Rom. i. 20; v. 19. Phil. iii. 2.
Philem. 20. 2 Tim. iii. 4. As to the sentiment, see on 1 Thess.
iv. 11, and Rom. xii. 11; and Martial’s Epigram, i. 80, ‘‘ Semper
agie causas et res agis, Attale, semper | Kat, non est quod agas,
Attale, semper agis,” &c.
12. xapayyéAAoper] we charge. After this severer word
(see v. 4 and 1 Thess. iv. 11) he adds the milder term παρα-
αναμίγνυσθε αὐτῷ iva ἐντραπῇ, 15 καὶ μὴ ὡς ἐχθρὸν ἡγεῖσθε, ἀλλὰ νουθετεῖτε ὡς
ἀδελφόν. 16° Αὐτὸς δὲ ὁ Κύριος τῆς εἰρήνης δῴη ὑμῖν τὴν εἰρήνην διὰ παντὸς
ἐν παντὶ τρόπῳ. ῳὉ Κύριος μετὰ πάντων ὑμῶν.
ἸΡ Ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου, 6 ἐστι σημεῖον ἐν πάσῃ ἐπιστολῇ,
p 1 Cor. 6. 21.
Col. 4. 18.
καλοῦμεν, we exkort, and that in the name of Christ, temper-
ing sternness with love. 8.)
18. μὴ ὀγκακήσητε (80 A, B, D*) καλοποιοῦντε: do not
Saint in well doing. Ἑαλοποιεῖν is to be distinguished from
ἀγαθοποιεῖν, which would mean to do good in the way of bounty,
whereas καλοποιεῖν has a more general signification, to do well in
the sight of man as well as God (2 Cor. viii. 21. Rom. xii. 17),
and not only by beneficence, but by honest industry in our call-
ing. Compare Gal. vi. 9, where the Apostle is speaking of pro-
viding maintenance for the Christian Ministry, τὸ δὲ καλὸν
ποιοῦντες μὴ ἑκκακῶμεν. This t is to be connected with
what precedes and with what follows. Do not ye faint in doing
well, although there may be many among you that presume on
your goodness, and make it δ plea for indolence. Labour your-
selves, that ye may be able to relieve the indigent (Eph. iv. 28).
Learn to maintain good works (καλὰ ἔργα, Tit. ii, 7. 14; iii. 8
for necessary uses, to help the needy that ye be not unfruit
(Tit. iii. 14). But do not relieve those who can work and will
not. By relieving such as have no claim to relief, you will
encourage them and others in indolence, and disable yourselves
for relieving those who have a claim on your bounty. Nor yet
allow yourselves to be deterred from doing good by the ill con-
duct of the indolent, who can work and will not. ὃ not their
improbity harden you against those who would work and cannot.
Let not their evil overcome your good. (Theodoret.) Be boun-
ἈΠῸ Ὁ ἐμ epee who are poor G1 but if any one does not
obey our precept in this Epistle (cp. 1 Thess. v. 27), particular!
if he will not labour in hie calling, but is per ea a ree
body, mark that man, and have no fellowship with him, that be
may be ashamed. Cp. Augustine, viii. p. 814. Bp. Sanderson,
ii. p. 186. The Macedonians were not disobedient to St. Paul’s
precept. See his honourable testimony to their beneficence,
2 Cor. viii. 1, 2.
14. διὰ τῆς ἐπιστολῆς} by the Epistle from me. Cp. 1 Thess.
v.27. Rom. xvi. 22. Col. iv. 16, where the phrase ἢ ἐπιστολὴ
refers to the then present Epistle ; and so the Syriac, Arabic,
and Gothic Versions here.
In 1 Cor. v. 9, and 2 Cor. vii. 8, the phrase ἡ ἐπιστολὴ
refers to a former Epistle. Probably both senses are combined
here; and the Apostle means, that if any one obeys not his
word, commanded by the Epistle present or past from him, he is
to be noted ; and the words τῇς ἐπιστολῆς here will be best ren-
dered my Epistle.
— τοῦτον σημειοῦσθε] set a mark on thie man. A proof
that St. Paul’s Epistle was well known to all at Thessalonica. It
was to be a rule of action, and all who swerved from that rule
were to be avoided. It was like a Law, publicly promulgated to
all, because to be obeyed by all. This promulgation was effected
by its public reading in the Church. Cp. 1 Thess. v. 27.
15. μὴ ὡς ἐχθρὸν ἡγεῖσθε) do not regard him as an enemy.
See S. Polycarp’s Epistle to the Philippians (c. ii.), where he
imitates this language of St. Paul: “Non sicut inimicos tales
existimetis,”” &c.
11. ὁ ἀσκασμό:] The salutation here specified is the Benedic-
tion at the close of the Epistle. ‘The Grace of our Lord Jesus
Christ be with you ail.” He made this addition with hie own
hand, as 8 safeguard against forgeries disseminated in his name
2 THESSALONIANS III. 18.
οὕτω γράφω' δ Ἢ χάρις τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ pera πάντων ὑμῶν.
ἀμήν.
(see above, ii. 2). Instead of writing ‘ Farewell’ (Ἔρρωσθϑε), the
Apostle wrote, The Grace of our Lord Jesus Christ. And let
us who receive the Apostolic Benediction in his Epistle bless
Christ Who spake by him. (Theodoret.) His salutation is his
prayer. He begins his Epistle and ends it with ‘Grace.’ (Chrys.
and Theophyl.)
Accordingly, we find the words, ‘The Grace of our Lord
Jesus Christ,”’ or “‘ Grace be with you,” or some similar saluta-
tion containing the word ‘ Grace,’ at the close of all St. Paul’s
Epistles. See note above, on 1 Thess. νυ. 27, 28, and Introduction
to the present Epistle, § 4, and below, on Heb. xiii. 25.
when he had written only two short Epistles, he entertained the
design of writing other Epistles hereafter, which would come into
the hands of the readers of the present Epistle; and this caution
shows that he intended that the readers of his earliest Epistles
should become acquainted with those other Epistles and be able
to recognize them as his.
The subscription to this Epistle in Elz., purporting that it
was written from A/hens, is found in A, B**, I, K, and in the
Arabic Version, but not in the Syriac (in Walton, p. 820),
which names “ Laodicea of Pisidia’”’ as the place of writing. See
above, on 1 Thess, v. at the end. The Gothic Version οἵ Ui-
— ἐν πάσῃ ἐπιστολῇ] in every Epistie. Therefore, even now, | philas has no subscription.
INTRODUCTION
TO THE
EPISTLE TO THE GALATIANS,
I. On the Date of the Epistle to the Galatians.
1. Tus Epistle was written after St. Paul had visited the Galatians, and had preached the
Gospel to them as an Apostle ; for he speaks of their enthusiastic reception of him in that character.
(Gal. iv. 13—15.)
2. St. Paul does not appear to have visited Galatia before the period mentioned in Acta xvi. 6,
which was a little prior in time to his first transit from Asia into Macedonia, a.p. 52 '.
3. This result agrees with another note of time specified in this Epistle, as follows:
This Epistle was written after the Council of Jerusalem, and after St. Peter’s visit to Antioch,
which it describes Gal. ii. 1—11*. The Council of Jerusalem was held a.p. 50.
4. The question therefore arises,
How long after St. Paul’s first Apostolic visit to Galatia in a.p. 52, was the Epistle to the Gala-
tians written ?
5. It has been affirmed by some learned writers’, that this Epistle was written after the second
Apostolic visit which St. Paul made to Galatia, and which is described in Acts xviii. 23, and which
did not take place before a.p. 54.
6. This inference has been derived from the expression τὸ πρότερον in chap. iv. 18, which, it is
alleged, signifies ‘‘ the former visit,” and therefore shows that the Apostle had visited the Galatians
ἃ second time, when he wrote this Epistle.
But this inference cannot rightly be deduced from that expression. See the note on that
7 tt has also been said by some persons, that St. Paul must have been twice in Galatia when
he wrote this Epistle, because he asks in chap. iv. 16, whether he has “" become their enemy,” ἀλη-
θεύων αὐτοῖς ἢ
He could not, it is alleged, have become their enemy at his first visit, for they then received him
as their friend. (See Gal. iv. 18, 14.) Nor would he have become their enemy by what he writes
in this Epistle, for they had not yet received it.
He must therefore, it is said, have become their enemy at some other visit; namely, as is
alleged, at his second visit to Galatia deacribed in Acts xviii. 23.
Therefore it has been inferred, that this Epistle was written after the date of that visit, viz.
A.D. 54.
8. But this argument has little weight. St. Paul does no¢ affirm that he has become their
enemy by speaking the truth ; but he asks, in the language of surprise and indignation, whether it
be possible that he can have become their enemy by being faithful to them ἢ
He had shown this faithfulness to them by preaching the Gospel to them at the first, without
! See Chronological Synopsis prefixed to the Acts, p. xxxix, 3 See Meyer, Einleitung, p. 7, and on iv. 13. Cp. Wieseler,
and the Chronological Table before this volume. Chron. Syn., p. 30. 277, De Welle, p. 3, and Afford, Prole-
3 See note there, and on Acts xv. 20.39, and Chronol. Synops. gomena, p.4. Davidson's Introdaction, ii. p. 295. Conybeare
prefixed to the Acts, p. xxxv, and the Chronological Table pre- and Howson, ii. ch. xviii. p. 158—164. Guerike,
fixed to this volume. p- 350.
INTRODUCTION. 37
imposing upon them the Levitical Law as necessary to salvation. He had continued to show the same
faithfulness to them, by resisting all the attempts of the Judaizers to enforce the Ceremonial Law
on other Gentile converts, whose cause was the same as that of the Galatians ; and he now shows
his faithfulness to them by asserting and maintaining their Christian liberty in this Epistle. And
if he has now become their enemy, it is not by any change in his own conduct or language towards
them, for he has ever been the same towards them; but by his stedfast continuance in the same
faithfulness towards them which he had shown from the first.
There is a generous irony in the words here used. Have your feelings towards me been changed,
because I continue unchanged in my affection towards you? Have I, in a word, become your enemy
by remaining true to you P
The force of this Apostolic expostulation is almost lost, if it be assumed that the word ἀληθεύων
refers to some other visit, in which he is supposed to have used unwonted severity towards them, by
which he excited their enmity.
9. It has been also asserted by some learned writers, that the Epistle to the Galatians bears
internal evidence of being composed about the same time as the two Epistles to the Corinthians and
the Epistle to the Romans.
If so, the Epistle to the Galatians cannot have been written before a.p. 57 or 58'.
This has been argued,
(1) From the nature of the subject of this Epistle.
(2) From resemblances of style.
10. As to the nature of its subject—the Doctrine of Justification by Faith—it is true that it
bears much similitude to the Epistle to the Romans‘; but this circumstance, though it may be an
evidence of identity of authorship, cannot be received as a proof of synchronism of composition.
An author, like St. Paul, whose works were to be circulated throughout Christendom, and to be
read publicly in Churches, would not be inclined to make the same Doctrine the subject of two Epistles
written at the same time; although he might find it needful by experience to reinforce or expand
the same arguments and admonitions after an interval of some years. It does not therefore seem
probable, a priori, that the Epistles to the Galatians and Romans were composed at the same time.
As to resemblance of style between this Epistle and those to the Corinthians and Romans,
doubtless it is striking‘; but this does not prove coincidence of time in their composition. Still less
does this resemblance in diction show that the Epistle to the Galatians was written after the second
to the Corinthians.
If it be granted that the Epistle to the Galatians was written before the Epistles to the Corin-
thians, and that no Epistle intervened between it and them, all is conceded which ought to be
claimed on the ground of such a resemblance’.
11. The Epistle to the Galatians deals with the Doctrine of Justification: and it has been
said, that the declaration of this Doctrine appertains to an advanced place in the Apostolic teaching ;
and that, therefore, the Epistle to the Galatians is not one of the earliest Epistles of St. Paul.
But on this statement it may be remarked, that the Doctrine of Justification, handled in this
Epistle, is a primary and elementary one. It concerned the first principles of Christianity. Ac-
cordingly, we find it in the first Missionary Sermon which the Apostle is recorded to have preached,
—that at Antioch in Pisidia. (Acts xiv. 38, 39, and note.) Were the Gentiles to be circumcised or
not, at their admission into the Christian Church? Was Circumcision to be enforced upon them as
necessary to salvation ?
This was the question at issue. It met the Apostle, it met every Christian teacher, even at the
4 See Chronological Synopsis, p. xxxix.
5 This has been shown by a learned writer in the Journal of order, i.e.
Classical and Sacred Philology, No. ix. p. 312—3165. 1. Galatians.
© As may be seen in the Journal already quoted, p. 808 -- 2. 1 Corinthians.
3. 2 Corinthians.
1 That the Epistle to the Galatians preceded that to the Ro-
mans, 88 Chrysostom supposed, will be allowed by all who care-
fally consider the contents of these two Epistles. See Chrys.
Prolog. ad Ep. ad Rom., and Theophylact. The words of Ter-
tullian are remarkable (Ad Marcion. v. 2): ‘ Principalem ad-
versus Judaismum Epistolam nos quoque confitemur que Ga-
latas docet."” Tertullian, therefore, believed that the Epistle to
the Galatians was written before the Epistles to the Corinthians
and the Romans; and accordingly, in his fifth book against Mar-
4. Romans.
This assertion of principalitas for the Epistle to the Galatians
does not seem to touch the question of the order of the Apostle’s
shorter Epistles, such for instance as the Epistles to the Thessa-
lonians, which he puts in a different class; see c. 15, “ breviori-
bus quoque Epistolis non pigebit intendere.’’ The order specified
by Tertullian as that of the four Epistles mentioned above, is that
adopted in the present edition; and has been followed by many
learned writers.
98 INTRODUCTION TO
baptismal font; and he must be able to answer that question before he could proceed to administer
the Sacrament of Baptism, and receive a Gentile convert into the Church of Christ.
12. Besides, in another respect, the Epistle to the Galatians claims for iteelf an early place
among St. Paul’s Epistles.
Was the Author himself to be received as an Apostle of Christ ἢ
In his two first-written Epistles, those to the Thessalonians, St. Paul had not introduced himself
as an Apostle; he had not assumed the Apostolic name‘; he had not written in his own name alone;
but at the beginning of both those Epistles he had associated with himself two other persons, Silas
and Timotheus, as colleagues, who certainly had no claim to the title of Apostles.
It might therefore be alleged that he did not venture to call himself an Apostle. Was he then
to be received as such ἢ
He had not written those two Epistles with his own hand. (See 2 Thess. iii. 17.) Was not
this also, it might be asked, a sign that he did not venture to put forth his doctrine on his own
independent authority P
Was St. Paul to be recognized as holding the same rank in the Church as St. Peter, St. James,
and St. John, and the other Apostles who were called by Christ Himself upon earth, and had re-
ceived the gift of the Holy Ghost on the day of Pentecost? Was St. Paul to be allowed to go forth
and preach to the world as the Apostle of the Gentiles, when, as was alleged by his Judaizing
opponents, who tracked his steps in order to disparage his authority, and to seduce his converts, and
who succeeded in this attempt among the Galatians, his preaching was not in accordance with that
of those other Apostles whom Christ Himself had called, and who had been visibly ordained with
supernatural gifts of the Holy Ghost ἢ
These were grave questions, and they were preliminary ones. They ἜΤ an immediate
answer. They must be answered, before St. Paul could expect to gain any footing for the Gospel,
preached by his ministry, in any part of the world.
They must be answered without delay, in order that those might be recovered, who, like the
Galatians, had lost, or were losing, the wholesome soundness of Evangelical Truth, and had been
infected by the contagion of Judaism.
18. These circumstances seem to require that a very early place should be assigned to the
Epistle to the Galatians, in which these urgent questions are encountered and answered.
Let the reader peruse the first and second chapters of this Epistle with these considerations in
his mind ; and it is probable that he will be ready to recognize in these two introductory chapters a
noble Apostolic Apology addressed by St. Paul to the Churches of Galatia, to which the Epistle
was first sent, and to all the Churches of Christendom, to which copies of it would be transmitted,
and in which it would be publicly read.
Let it be borne in mind also that this Epistle was distinguished from his former Epistles, and
from most of his later Epistles also, by being written by him in his own name alone, and with his
own hand (vi. 11).
In those two chapters St. Paul displays his own Apostolic credentials to the world. He comes
forth boldly and independently as the Ambassador of Christ, as one fully instructed: by Him, and as
such he claims to be heard. ‘“ Even though an angel from heaven,” he says, “preach to you any
thing beside what I preached to you, and ye received from me, let him be accursed” (Gal. 1. 8, 9).
These declarations bespeak an early date for this Epistle.
14. Besides, if, as has been alleged, this Epistle to the Galatians had been written 80 late as
the two Epistles to the Corinthians, and as that to the Romans, and at the same time with these
Epistles (viz. a.p. 57 or 58), it is probable that this Epistle would have contained some reference to that
important matter which at that time occupied much of St. Paul’s time and thoughts, and on which
he dwells so forcibly in those three Epistles, viz. the collection of alms for the poor Jewish Christians
at Jerusalem’.
St. Paul himself was the main instrument in making that collection; he was appointed to
convey it to Jerusalem, and did convey it thither soon after he had written these three Epistles '.
A reference to that charitable collection would have had a special relevancy in this Epistle to
® See note above, 1 Thess. i. 1.
9 See I Cor. xvi. 1—4. 2 Cor. viii. 4. 2 Cor. ix. 1, 2.12. Rom. xv. 26.
1 Rom. xv. 26. Acts xxiv. 17.
THE EPISTLE TO THE GALATIANS. 39
the Galatians. It would have afforded a practical proof that though the author opposed the false
doctrines of Judaizers, he was not biassed by any prejudices against the Jewish Christians at
Jerusalem, who were zealous in behalf of the Levitical Law (Acts xxi. 20), and that he was actuated
by feelings of love towards their persons, although he impugned their principles. He therefore
does not omit to mention in this Epistle to the Galatians (chap. ii. 10) that before the Council of
Jerusalem he “was forward to remember the poor,” i.e. the poor saints at Jerusalem; an assertion
confirmed and explained by the Acts of the Apostles (Acts xi. 27—30; xii. 25).
How much force would have accrued to this important affirmation if he could have also said,
that at the very time in which he was engaged in writing this Epistle, he was making a charitable
collection for the poor saints at Jerusalem !
The estrangement of many of the Galatians from him at the time of writing this Epistle might,
and probably would, have deterred him from enjoining such a collection on them by his own authority,
but it would have even suggested a reason for a reference to the collection itself in which he was
zealously efgaged.
This collection would have been a demonstrative argument to the Galatians that his earnest
zeal against the errors of the Judaizers was accompanied with fervent charity to the erring, and
could not be imputed to any personal animosity on his part, but was prompted by love of the
Truth, and even by love for the erring, whom he desired to recover from their error.
He enlarges upon the subject of this collection in those three other Epistles (the two to the
Corinthians, and that to the Romans); and he would not have omitted to mention the collection in
this Epistle, if it had been written at the same time as those Epistles when he was engaged in making
the collection.
15. This consideration datives additional force from the fact that St. Paul, in his first Epistle
to the Corinthians, does not omit to mention that he had then given an order, on the subject of this
collection, to the Churches of Galatia (1 Cor. xvi. 1), “Concerning the collection for the saints (the
poor Christians of Jerusalem), as I gave charge (διέταξα) to the Churches of Galatia, so do ye.”
16. When did he give this charge to the Churches of Galatia P
Not in this Epistle,—there is no reference to it there.
But he might, it is said, have sent an oral message to that effect with the Epistle.
Undoubtedly he might have done so. But why should he not mention in the Epistle to the
Galatians what he has mentioned in al/ those other Epistles? If an oral message would suffice for
one, why not for all?
Besides, the charge was given, he says, to the Churches of Galatia. It was not merely sent to
one, but to many.
This circumstance bespeaks some general mission, or a visit from the Apostle himeelf.
17. Had then St. Paul any communication with the Churches of Galatia a short time before he
wrote his first Epistle to the Corinthians, in which he speaks of having given a direction “to the
Churches of Galatia” (1 Cor. xvi. 1) P
He had. The history of the Acts of the Apostles relates that, after his first visit to Corinth, he
went by way of Ephesus up to Jerusalem, and thence returned to Antioch, the centre of his mis-
sionary labours, where he remained some time, and thence came back to Ephesus shrough the
country of Galatia and Phrygia, “‘ confirming’ all the disciples *.”
After his return to Ephesus he wrote his first Epistle to the Corinthians from that City.
It was probably in that visit to Galatia, where he “confirmed all the disciples,” that he gave
this charge concerning the collection to “the Churches of Galatia,” to which he refers in his first
Epistle to the Corinthians.
18. He had “confirmed the disciples” in Galatia. His Apostolic authority was now re-
established there; and he was now in a condition to give an injunction which, at the time when he
worote his Epistle to the Galatians, and their minds had been estranged from him by false teachers,
would not have been so readily given, nor cheerfully obeyed.
This consideration, therefore, leads us to place the Epistle before that second visit to Galatia.
19. Besides, let it be remembered that when the affections of a Church had been alienated
from him, as was the case with the Churches of Galatia, it was not St. Paul’s custom to visit that
2 ἐπιστηρίζων. 3 Acts xviii. 23.
40 INTRODUCTION TO
Church in person at once. As he himself says to a Church thus disaffected, “ He would not come to
it in sorroto (2 Cor. ii. 1), and with a rod” (1 Cor. iv. 21).
However desirous he might be to see it, yet in order to spare the offending he would not come
to them (2 Cor. i. 28), even at the risk of being taunted (as he was) with timidity and vacillation
(2 Cor. i. 17).
His practice was, first, to try the more lenient process of an Epistle, and then, when the Epistle
had wrought its proper effect upon them, but not till then, he would follow up the Epistle by
a visit.
This Apostolic method of retrieving an erring Church is illustrated by the history of his
dealings with the Church of Corinth (2 Cor. % 23; ii. 1).
He would probably have resorted to the same wise and merciful treatment in restoring his
spiritual children of Galatia.
Therefore, on this ground also, it seems to be more probable that the Epistle should have
preceded the Visit, than that the Visit should have preceded the Epistle.
Accordingly, we find in the Epistle to the Galatians a desire expressed on his part to visit them
(iv. 20). But he first erites to them.
20. Again; the terms in which that second visit to Galatia is described in the Acts of the
ApostLes, deserve careful attention.
We there read that he went through in order (καθεξῆς) the region of Galatia and Phrygia,
confirming or establishing (ἐπιστηρίζων) all the disciples (Acts xviii. 23).
Since it is thus affirmed in a Book of Canonical Scripture, written some time after that visit, that
the Apostle went through a country settling all the disciples, we may reasonably conclude that they
were settled; and we cannot bring ourselves to imagine that soon after a visit, in which the holy
Apostle settled all the disciples, the Churches of Galatia generally became so unsettled, as the Galatians
evidently were, when they received this Epistle from St. Paul. (See Gal. iii. 1—4; iv. 19; v. 4.)
We cannot, therefore, be induced to concur with those learned persons, who think that the
Epistle to the Galatians, representing such a state of spiritual disorganization, was written soon
after the visit in which, as Holy Scripture assures us, they were confirmed by St. Paul.
21. Reasons have now already been given for assigning an earlier date to this Epistle.
This then being assumed as probable, the word ἐπι-στηρίζων, used by St. Luke in describing
St. Paul’s second visit to Galatia, may perhaps afford a clue for determining the date of the Epistle.
That word intimates some previous act of corroboration.
The Visit of the Apostle came upon (ἐπὶ) some prior work of spiritual settling in the faith.
The Epistle represents the Galatians in an unsettled state; but the Epistle was designed to
settle them.
This work of restoration was, it is probable, commenced by the Holy Ghost inspiring the
Apostle to write this Epistle, and blessing His Word written, and granting the Apostle’s prayers,
and recovering those who had swerved from their Christian stedfastness.
When this previous work of reparation and recovery had been performed by an Epistle, then it
was prosecuted (as might have been expected) by a Visit, which the Epistle had pre-announced as
probable (iv. 20). The Visit completed the work happily commenced by the Epistle. ᾿
St. Paul went through the region of Galatia, ἐπιστηρίζων---οἱνίπρ' additional strength and
stedfastness—to all the disciples.
22. This conclusion comes in very appropriately to explain what he says to the Corinthians
concerning the above-mentioned charge to the Galatian Churches with regard to the collection of
alms for the poor saints of Jerusalem (1 Cor. xvi. 1).
St. Paul could hardly have ventured to give such a charge to the Galatians wheat sie were in
that condition of spiritual revolt and defection from him, which is described in the Epistle.
But now that they had been brought back to their allegiance by the Epistle and the Visit, he
was enabled to issue such a mandate in full confidence that it would be obeyed.
Here, perhaps, we may recognize the reason why he mentions to the Corinthians the fact that
he had given such a direction to the Galatians, whose estrangement from St. Paul must have been
matter of notoriety, and perhaps of boasting, among the Judaizers of Corinth.
He specifies the fact, that he had given such a direction to the Churches of Galatia, in order
THE EPISTLE TO THE GALATIANS. 41
that the Corinthians might thus learn by a practical proof, that the Galatians had been recovered
from the schismatical and heretical influence of the Judaizing opponents of the Apostle, and had
returned to their spiritual obedience and loyalty to him, and recognized St. Paul once more as their
Apostle, and regarded him with their original feelings of enthusiastic admiration and love (Gal. iv.
15), and were ready to obey his commands, and could now be cited by him as examples of Obedience
and Charity for the edification of other Churches; and that thus the Corinthians themselves, who
were exposed to the eame evil influences as the Galatians were, and had been injured by them,
might derive practical benefit from the example of the Churches of Galatia,
28. On the whole then we arrive at the following results :—
(1) That the Epistle to the Galatians was written by St. Paul after a.p. 52, the date of his
first visit to Galatia.
(2) That it was written before the date of his second visit to Galatia.
(8) That it was probably written at Corinth on his first visit to Greece, a.p. 53 or a.p. 54°.
(4) That it was written next after his two Epistles to the Thessalonians *.
(5) That not long after the Epistle had been sent, he heard, probably at Ephesus, a good report
of the favourable manner in which the Epistle had been received by the Galatians, and consequently
resolved to visit Galatia in person on his return to Ephesus from Jerusalem and Antioch.
(6) That accordingly, having gone up from Ephesus to Jerusalem (Acts xviii. 22), and thence
to Antioch, where he abode some time, he did not return by a direct course to Ephesus, although
the Ephesian disciples were very desirous of his presence (Acts xviii. 20), but came back by a
circuitous route through Galatia, where he strengthened all the disciples (Acts xviii. 28).
(7) That St. Paul’s authority was re-established in Galatia, and the Galatians themselves were
recovered to the faith, and that this Epistle was a blessed instrument to them, as it has been to
every age and country of Christendom, for building up the hope of salvation on the only solid basis
upon which it can stand unmoveably,—that of a sound Faith in the meritorious efficacy of the
Death of Christ.
II. On the Design of the Epistle to the Galatians.
This subject will be considered in the Review at the close of the Second Chapter of this
Epistle, and in the Introduction to the Epistle to the Romans.
The following preliminary remarks upon it are from 8, Augustine *.
The cause for which this Epistle was written to the Galatians was this :—
When St. Paul had preached to them the Grace of God in the Gospel, some persons of the
Circumcision arose, bearing the Christian name, who desired to bring the Galatians under the .
bondage of the Levitical Law.
They alleged that the Gospel would profit them nothing unless they were circumcised, and
submitted to the other carnal observances of the Jewish ritual.
Hence the Galatians began to regard St. Paul with suspicion, as if he did not observe the same
discipline as that of the other Apostles.
The Apostle Peter had given way to the scruples of these persons, and had been led to a
semblance of agreement with them, as if he also was of their mind, that the Gospel was of no avail
to the Gentiles unless they submitted to the burden of the Law.
Peter had been reclaimed from this simulation by St. Paul, as is related in this Epistle (ii. 14).
The subject of this Epistle is similar to that of the Epistle to the Romans, with, however, some
difference. In the Epistle to the Romans the Apostle determines judicially the questions which
were debated between the Jewish and Gentile Christians, the former alleging that the Gospel was
awarded to them as a reward due to their own deservings consequent on a performance of the
works of the Law, and not allowing this reward to be communicated to the Gentiles, who were not
circumcised, and therefore, in the opinion of the Jews, did not merit the same. (Augustine.)
* Compare Lardner, Vol. iii. p. 289, chap. xii. sect. iii. Birk’s Schott, Anger, Neander, Wieseler, and others. See Wieseler,
Hore Apostolice, p. 207. Ciren, Syn. p. 607.
5 This is the ou of many of the most learned writers on 6 Whose Commentary on this Epistle will be found in Vol. iii.
the Chronology of St. Paul’s Epistles, e.g. L. Capellus, Heideg- pp. 2660—2713 of his works, ed. . 1837.
ger. Hottinger, Benson, Lardner, Schmid, De Weite, Feilmoser,
Vor. J1.—Parr HI. α
42 ‘INTRODUCTION.
The Gentile Christians, on the other hand, exulted in their own preference to the Jews, who
had been guilty of killing Christ.
In the present Epistle the Apostle writes to those who had been swayed by the influence of
some false Teachers, exacting from them an observance of the Ceremonial Law, and had begun to
listen to their insinuations that because St. Paul was unwilling that they should be circumcised, he
had not preached to them the truth.
There is also this difference between the Epistle to the Galatians and that to the Romans, that
in this Epistle St. Paul does not address himself to persons who had passed from Judaism to
Christianity, but to such as had been converted to the Gospel from Heatheniem, and were lapsing
into Judaism under the influence of false Teachers, who affirmed that Peter, and James, and all the
Churches of Judwa had joined the Law with the Gospel, and had exacted a like observance of both.
They also alleged that Paul was inconsistent with himself, that he did one thing in Judea and
preached another to the Heathen; and that it would be vain for them to believe in Christ unless
they conformed to those things which were observed by His principal Apostles.
St. Paul, therefore, is obliged to steer a middle course, so as neither on the one hand to betray
the Grace of the Gospel, nor yet, on the other, to disparage the authority of his predecessors in the
Apostleship. S. Jerome’.
Another difference may be remarked in the character of the two Epistles.
In that to the Romans, the Apostle speaks with more deference and reserve to those whom he
addresses, whom he had never seen, and who had been converted by others to Christ.
In the Epistle to the Galatians he speaks with the affectionate sternness of a spiritual Father
to his own children in the Faith, who were disparaging his authority, and renouncing his precepts,
to the injury of their own souls, and the perversion of the Gospel of Christ. See Gal. iii. 1;
iv. 8—20; v. 7.
7 Procem. in Epist. ad Gal. Vol. iv. p. 223, ed. Bened. Paris, 1706.
ΠΡΟΣ
ΓΑΛΑΈΤΑΣ.
I. 1" ITATAOS, ἀπόστολος, οὐκ ἀπ᾽ ἀνθρώπων οὐδὲ δι’ ἀνθρώπου, ἀλλὰ διὰ ταν "ἢ
᾿Ιησοῦ Χριστοῦ καὶ Θεοῦ Πατρὸς τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν, 3 καὶ οἱ σὺν
3 7 , ad a nw > ΄ lal ’ 8 td en N > ,ὕ > a
ἐμοὶ πάντες ἀδελφοὶ, ταῖς ἐκκλησίαις τῆς Γαλατίας, ὃ χάρις ὑμῖν καὶ εἰρήνη ἀπὸ
Θεοῦ Πατρὸς, καὶ Κυρίον ἡμῶν ᾿Ιησοῦ Χριστοῦ,
τῶν ἁμαρτιῶν ἡμῶν, ὅπως ἐξέληται ἡμᾶς ἐκ τοῦ ἐνεστῶτος αἰῶνος πονηροῦ,
1 Thess. 1. 10. Heb. 18. 20.
1 Pet. 3. 24. ἃ 8. 18.
1 Cor. 6. 14. ἃ 15.15. 2 Cor. 4. 14. Eph. 1. 20. Col. 2. 12.
1Tim. 2. 6. Tit. 2.14. Heb. 9. 14. & 10.9, 10. John 15. 19.
Tit. 1. 3.
Acts 2. 34,
$2. ἃ 3. 15.
δι 10.
0.40. -
4ν,,.5. OF ΓΕΒ ὲ ἃ 13. 80, 86.
τοῦ δόντος ἑαυτὸν περὶ ἃ 18. 30,
Rom. 4. 24.
& 8.11.
Ὁ Matt. 20. 28. Rom. 4. 25. ch. 2.20. Eph. ὅ. 2.
1 John 5. 19.
Πρὸς Γαλάτας) So A, B, and many Cursives. And so Lach.,
Tisch., Meyer, Alf.
Cu. I. 1. Παῦλος, ἀπόστολος, x.7.A.] A declaration extorted
from St. Paul in self-defence. He thus replies to those who dis-
paraged his Apostolic authority, on the plea that he was not one
of the original Twelve, and had been a Persecutor of the Church;
and who contravened his teaching on the ground that in asserting
the abolition of the Ceremonial Law of Moses, he was settin
himself up against St. Peter and others who had been ordain
to the Apostleship by Christ Himself upon earth. (Cp. gas)
These introductory words are not found in any other Epistle
of St. Paul. By saying that he himself is an Apostle, not of men,
or by men, but of God, he intimates that those persons who
taught the doctrine which he refutes in this Epistle, were not of
God, but of men. (Augustine.) By not associating any other
person by name with himself (as Silas or Timotheus, see 1 Thess.
i. 1), he declares here his own independent Apostolic authority.
— οὐκ ax ἀνθρώπων οὐδὲ δι᾽ ἀνθρώπου] My calling to the
Apostleship was not from man as a source (ἀπὸ) nor through man
as a channel (διὰ), but through Jesus Christ Who called me,
speaking to me with His own voice from heaven, without the in-
tervention of man. (Cp. Theodoret.)
Jesus Christ is here distinctly contrasted with man; an
assertion of His Godhead.
— διὰ ᾿Ιησοῦ X. καὶ Θεοῦ Πατρός] by Jesus Christ and God the
Father. The Son leads to the Father, and the Father reveals
the Son. Jreneus (iii. 14). In the Acts of ren Haeary it is re-
lated that the Holy Ghost commanded the Ch at Antioch to
ordain St. Paul (Acts xiii. 1—4, where see note). Here his
commission is ascribed to God the Father and the Son. The
Theoph all the three Persons of the Trinity is One. (Chrys. and
— τοῦ ἐγείραντος αὐτόν] God raised Christ from the dead, and
thus showed that the sacrifice offered by Him on the Cross for the
sins of the whole world was accepted as a full satisfaction for
them (see on Rom. iv. 25). Thus the Apostle prepares the way
for his argument in this Epistle, that Christ’s death is the true
ground of our Justification. ἢ
2. οἱ σὺν ἐμοὶ πάντες ἀδελφοῇ all the brethren that are with
me. An answer to the objection of those who alleged that
St. Paul’s doctrine was novel and singular, and only his own.
Others are with him, and they aii agree with him in it. (Chrys.)
— ταῖς ἐκκλησίαις τῆς Γαλατίας] to the Churches of Ga-
latia, This is the only Epistle of St. Paul in which he ad-
dresses himeelf thus to the Churches of 6 country. See on
1 Thess. i. 1.
A remarkable address in what it does not, as well as in what
it does say. He does not speak to them as he does to other
Churches, in the beginnings of his Epistles, in terms of thank-
fulness and joy; and he does not address the Church of one city,
but all, for it appears that the evil which he deplores had propa-
gated itself to all. (Chrys.)
Though they were infected with heresy, yet he still calls
them Churches. Such is the character and condition of the
Church in this world: the time is not yet come in which the
Church will be cleansed from all spot and wrinkle (Eph. v. 27).
Jerome. See on 1 Cor. i. 2. A caution to those who look fora
perfect Church on earth, and who separate themselves from a
Charch on the plea of imperfections, real or supposed, in it. See
on Matt, xiii. 30.
The address, ‘To the Churches of Galatia,’ indicates that
St. Paul intends, and takes for granted, that this Epistle will be
circulated.
— τῆς Tadarlas] Galatia, or Gallo-Grecia, a central pro-
vince of Asia Minor, was occupied about 280 5.c. by a horde of
Gauls and Celts, who were invited by Nicomedes, king of
Bithynia, to assist him against his brother. About 240 8.0. they
were restrained within the limits of the Halys and Sangarius by
Attalus, king of Pergamus, and became incorporated with the
Greeks, and were thence called ‘ Gallo-Greci.’ Though the
Greek Language was adopted by them, yet still the Celtic re-
mained as a vernacular tongue among them. (See S. Jerome,
Prolog. ad Epist.) In 8.0. 189 they became subject to Rome;
and they adopted the religious rites of the Greek and Phrygian
mythology, especially the worship of Cybele. See on v.12. Its
principal cities were Ancyra, Pessinus, and Tavium. Cp. Strabo,
xii, p. 566. Liv. χχχὶν. 12; xxxvii. 8. Florus, ii. 11; Winer,
R. W. B. i. p. 384.
8, 4. χάρις «.7.A.] A summary of the argument of the eee
which is a pleading for the doctrine of Free Grace in Christ,
dying for our sins, as our only ground of Peace.
4. περὶ τῶν ἁμαρτιῶν So A, D, E, F, G, I, K, and several
Cursives, and Gé., Sch., Ln., Tf, Mey., Αἰ, Ellicott. Elz.
has ὑπέρ. But ὑπὲρ is ‘on behalf of,’ i.e. with a view, a benefit
for. Christ suffered for ws and for our salvation, ὑπὲρ ἡμῶν and
ὑπὲρ τῆς τοῦ κόσμου ζωῆς (John vi. 51), and περὶ ἁμαρτιῶν,
‘for our sins,’ or ‘on account of our sins,’ which made it neces-
sary that He should die for us. Cp. Rom. viii. 3 for περὶ, and
see for examples of ὑπὲρ, Luke xxii. 19, 20. Rom. v.6; xiv. 15.
Gal. ii. 20; iti. 18; and Winer, p. 333.
— ἐκ τοῦ ἐνεστῶτος αἰῶνος πονηροῦ] To deliver us from the
present evil world (Awg.) in which we were imprisoned as cap-
tives and slaves sentenced to death. His blood was our λύτρον,
or raneom, by which we have been redeemed from this bondage.
And St. Paul says that this ransom was given freely by Christ,
and that it was given according to the Father’s will. A declara-
tion of the truch against the Socinian allegation that the Doc-
trine of the Atonement is not reconcileable with Divine Love.
See on Matt. xvii. 5; xx. 28; and Jobn x. 17.
Neque Filius se dedit pro is nostris absque voluntate
Patris, neque Pater tradidit Filium sine Filii voluntate. Sed
heec est volantas Filii bce Patris implere. (Jerome.)
2
27 9 ,
αἰώνων, ἀμήν.
οΩ
Om
=e
a
Σ
na
GALATIANS I. 5—9.
κατὰ τὰ θέλημα τοῦ Θεοῦ καὶ Πατρὸς ἡμῶν, ὃ " ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν
6 ὁ Θαυμάζω ὅτι οὕτω ταχέως μετατίθεσθε ἀπὸ τοῦ καλέσαντος ὑμᾶς ἐν χάριτι
ch. 5.8
Act δ... Χριστοῦ eis ἕτερον εὐαγγέλιον, ἴ "ὃ οὐκ ἔστιν ἄλλο, εἰ μή τινές εἶσιν οἱ Ta-
ἢ , ea , 2 . 5 a α, 87» N
ράσσοντες ὑμᾶς, καὶ θέλοντες μεταστρέψαι τὸ εὐαγγέλιον τοῦ Χριστοῦ" ὃ " ἀλλὰ
καὶ ἐὰν ἡμεῖς ἣ ἄγγελος ἐξ οὐρανοῦ εὐαγγελίζηται ὑμῖν παρ᾽ ὃ εὐηγγελισάμεθα
ὑμῖν, ἀνάθεμα ἔστω" 5." ὡς προειρήκαμεν, καὶ ἄρτι πάλιν λέγω, εἶ τις ὑμᾶς
- τοῦ Θεοῦ καὶ Πατρός] God who is also our Father (Phil. | in order to explode it. So 2 Cor. iii. 1, εἰ μὴ χρήζομεν συστα-
iv. 20. Eph. v. 20. Bp. Middleton on Eph. v. 5), and is specially
bend Father by the redemption of us His children by the blood of
is Son.
6. οὕτω ταχέως μετατίθεσθε] ‘Miror quéd sic tam citd
transferimini.’’ Tertull. de Pres. c. 27. Cp. 2 Macc. vii. 24,
μεταθέμενος ἀπὸ πατρίων νόμων. And on the sense of ταχέως,
easily, at once, see Judges ii. 17, ἐξέκλιναν ταχὺ ἐκ τῆς ὁδοῦ.
The sense is, J marvel that you are shifting yourselves from
God to a different Gospel, and that you are doing this so quickly
(cp. 2 Thess. ii. 2); that is, withoat due consideration of what
is to be said on the other side, and, as it were, on the firet im-
Instead of making a vigorous defence, or calling on me to
protect you, you are capitulating immediately, you are revolting
from God Who enlisted yon at your Baptism as His soldiers
under the banner of the Cross, and after this defection you are
joining the ranks of the enemy. So Chrys., who says, ‘ The
Apostle brings two charges against them—their change, and its
suddenness.” Such a change was in character (as Grofius ob-
serves) with the desultory fickleness which is attributed by ancient
writers as a national trait to the race from which the Galatians
sprung. See Cesar, Bell. Gall. iv. 5, and the characteristic lines
describing their conduct in the battle which decided the fortunes
of the world,—
* Ad hoc frementes verterant bis mille equos
Galli canentes Ceesarem.”— Horat. Epod. ix. 16.
It must be remembered that the Galatians had been con-
verted from Heathenism (iv. 8), and that the national super-
stition of Galatia, the worship of Cybele, would predispose them
readily to receive Circumcision as a rite of religion. See on
v. 12.
6, 7. els ἕτερον εὐαγγέλιον, ὃ οὐκ ἔστιν ἄλλο, εἰ μή τινές
εἰσιν οἱ ταράσσοντες Spas] I marvel that you are 80 soon re-
volting to a different Gospel which ἐξ not another: for there are
not fwo Gospels of Christ; but one and the same Faith for all.
Ἕτερος is diverse in kind, ἄλλος is other in number. Cp.
Titimann, Syn. N. Τὶ p. 155; Quod post primum Evangelium
infertur non jam secundum est, sed nudlum ; and see the similar
uses of these words ἕτερος and ἄλλος in 2 Cor. xi. 4, which is the
best comment on this verse.
— εἰ ph τινές εἰσιν οἱ ταράσσοντες duas] The meaning of
this clause has been much controverted. It has been usually
rendered, ‘except that there are certain persons who are
troubling you.’ But this version appears to be incorrect. For
(1) It supposes an awkward ellipse, and does not cohere
with the context, and
(2) The definite article of prefixed to rapdocorres shows
that ‘ they who were troubling’ them, are the subject of the pro-
position, and not the predicate of it.
The true rendering seems to be this, ‘ Unless they, who are
troubling you, are somebody,’ i. e. are persons of some subslantial
weight and Apostolic authority, with a commission, such as
St. Paul himself had, from God; and are not mere usurpers and
intruders.
This version is also confirmed by the Vulgate and old
Latin Version in the Codex Augiensis, which have the pronoun
aligui here, not guidam: ‘‘ Nisi sunt aligui qui vos conturbant,”
i.e. unleas they who trouble you are aligui, men of authority,
true Apostles; and not (as, in fact, these my opponents and your
false teachers are) mere unauthorized persons.
St. Paul says that this different Gospel of these falee teachers
is no Gospel at all, unless εἰ μὴ (forsooth) the false teachers who
are troubling you, and whose will it is to pervert the Gospel of
Christ, are somebody ; which they are not. Indeed, so far from
being τινὲς, men of any mark or likelihood, they are worse than
nobody ; for, by the very fact of their perverting Christ's Gospel,
they are Anathema, or accursed; as he proceeds solemnly to
declare twice in ov. 8, 9.
El μὴ, unless, is used by St. Paul, with a tone of irony, in
order to introduce an incredible supposition, which he only puts,
τικῶν, unless forsooth we, your Apostles, need letters of com-
mendation from you our children !
τινὲς here is emphatic, and is to be illustrated by Acts νυ. 36,
λέγων εἶναι τινὰ éavrdy, professing himself to be somebody, and
Ignatius (Eph. 3), οὐ διατάσσομαι ὡς ὧν τίς, I do not dictate
to you, as if I were somebody. The present is best
explained by what St. Paul says below, vi. 3, “If any one
imagine himself to be something (τὶ) when he is nothing (as
these false Teachers, of whom he here speaks, are) he deceives
himeelf as well as others.” So τὶ, ‘ something of importance,’
1 Cor. iii. 7; x. 19, and Gal. ii. 6; vi. 15. Compare also the
similar use of rivés in Demosth. c. Mid. p. 682, πλούσιοι πολλοὶ
τὸ δοκεῖν τινὲς εἶναι 8° εὐπορίαν προσειληφότες, and the Latin
aliquis and aliquid (somebody and something of note), e.g. as in
JSuvenal, i. 73,—
“ Aude aliquid brevibus Gyaris et carcere dignum,
Si vis esse aliguis ;"”
and in somewhat a similar sense (ii. 142),—
‘“ Kese aliguoe Manes et subterranea regna,
Nec pueri credunt.”
This interpretation renders the sentence clear and coherent.
“ Imarvel that ye are so soon shifting yourselves to a different
Gospel, which is not a second Gospel, unless, forsooth, those
persons who are troubling you, and whose will ti is to pervert
the Gospel of Christ, are somebody. But no: even though we
or an Angel from heaven preach to you any other Gospel beside
what we preached to you, let him be accursed.”
7. θέλοντες μεταστρέψαι) willing to pervert; that is, whose
will (θέλημα) it is to pervert. On the sense of θέλω see
Philem. 14.
8, 9. ἀλλὰ καῇ But even if these persons were τινὲς, aligui,
somebodies, and‘not nododies, even if they were men worthy of
your attention and confidence, I now add (καὶ), that if J (an
Apostle of Christ, v. 1, which they are no?), or if even an angel
from heaven, or if any one in the world, preach to you, not only
a different Gospel, but any thing beside or beyond what I preached
to you, and ye received from me, when I evangelized you, let
him be accursed !
Παρὰ = ‘ praeter,’ properly by éhe side of,—i.e. not in the
same line, but by the side of it, or swerving from it; and thus it
expresses difference, whether by defect or excess. See Tertul-
lian, de Preesc. Heer. 6 (who interprets παρὰ by alifer), and ibid.
29, by ‘aliter citra quam,’ and c. Marcion. iv. 4, and v. 2; and
cp. as to the use of παρὰ Matt. iv. 18; xiii. 4. Rom. i. 25, 26;
xiv. 5; and Winer, p. 359.
As Chrys. and Theoph. expound the words, the Apostle
does not say, “if they preach things contrary to the Gospel and
subvert the whole,” but “if they preach any thing divergent
from what we preached ;” even if they make any alteration what-
ever in it, ‘let them be accursed !””
A solemn warning against those who (as the Church of Rome
does) venture to make any addition to, or to take any thing from,
the Faith once for all delivered to the Saints (Jude 3).
— dyd@ena] See on Acts xxiii. 14. 1 Cor. xii. 8; xvi. 22.
Fritz, on Rom. ix. 3. and Trench, Synonyms, ὃ v. on the
distinction between ἀνάθημα, a thing offered for God's honour,
and ἀνάθεμα, a thing devoted for destruction.
9. ὡς προειρήκαμεν] as we have said before. Lest any one
should suppose that the awful denunciation which I have just
uttered against all who make any alteration in the doctrine
preached by me, had escaped me in a momentary excitement
of passionate indignation, produced by a sense of personal injury,
1 solemnly repeat it. (Chrys.)
St. Paul (adds Chrys.) grounds his doctrine on the Holy
Scriptures of the Old Testament. In the Gospel, Christ had
introduced the Patriarch Abraham saying, that if the Jews heard
not Moses and the Propheis, i.e. the Old Testament, neither
would they be persuaded though one rose from the dead (Luke
xvi. 50).
GALATIANS I. 10—14.
45
εὐαγγελίζεται map’ ὃ wapeddBere, ἀνάθεμα ἔστω. '°*”Apte yap ἀνθρώπους » Actes. 10, 2.
πείθω, ἢ τὸν Θεόν ; ' ἣ ζητῶ ἀνθρώποις ἀρέσκει ; εἰ ἔτι ἀνθρώποις ἤρεσκον,
Χριστοῦ δοῦλος οὐκ ἂν ἤμην.
1 Thess. 2. 4.
James 4. 4.
12 Cor. 12. 39.
Eph. 6. 6.
᾿ Pt a . 3, 38.
5 Γνωρίζω δὲ ὑμῖν, ἀδελφοὶ, τὸ εὐαγγέλιον τὸ εὐαγγελισθὲν ὑπ᾽ ἐμοῦ, ores Wea. 1,3.
ver. 1.
οὐκ ἔστι κατὰ ἄνθρωπον" 132 * οὐδὲ γὰρ ἐγὼ παρὰ ἀνθρώπου παρέλαβον αὐτὸ, x Eph. 5.5.
οὔτε ἐδιδάχθην ἀλλὰ δι’ ἀποκαλύψεως ᾿Ιησοῦ Χριστοῦ.
3’ Hotcate γὰρ τὴν ἐμὴν ἀναστροφὴν ποτὲ ἐν τῷ ᾿Ιουδαϊσμῷ, ὅτι καθ᾽ 1 λει.
ὑπερβολὴν ἐδίωκον τὴν ἐκκλησίαν τοῦ Θεοῦ καὶ ἐπόρθουν αὐτήν, 6 καὶ προέκοπ- 5
τον ἐν τῷ ᾿Ιουδαϊσμῷ ὑπὲρ πολλοὺς συνηλικιώτας ἐν τῷ γένει μου, περισσοτέρως Tin 1.
8. 8.
9.1.
22,
ἃ 26.
4.
9.
il. 8.
a
ζηλωτὴς ὑπάρχων τῶν πατρικῶν pov παραδόσεων.
Thus Christ preferred the witness of the Scriptures to that
of one from the grave. So Paul here, or rather Christ Himself—
for it was Christ Who inspired Paul—prefers the testimony of the
Scriplures to that of an Angel from heaven. For angels, though
mighty, are servants; but the Holy Scriptures are not the words
of servants, but of the Lord of all. (Chrys.)
10. “Apri γὰρ ἀνθρώπους πείθω] Do I now, when I utter
such words as these, endeavour (as my enemies tell you I do) 0
gain the favour of men ἢ
On this use of πείθω see Acts xii. 20, πείσαντες Βλάστον,
having made Blastus their friend.
This question, and what follows—‘ Do I seek to please
men ?’—is doubtless an answer to objections raised against the
Apostle by his adversaries ing that he was inconsistent in
his practice, and a time-server, and a men-pleaser (cp. 1 Cor. ix.
22; x. 24. Rom. xv. 1); and that he preached against circum-
cision, and yet had circumcised Timothy (Acts xvi. 3; cp. below,
on v. 11); that he taught that the Levitical Law was abrogated,
and yet observed it in Ais own person (Acts xviii. 18).
On such pleas as these, grounded on his preaching and his
practice noé rightly understood, the false teachers asserted that
the Apostle, with all his professions of independence, was only an
ἀνθρωπάρεσκος, ἃ men-pleaser, and was influenced by a love of po-
rears and not by a zeal for the truth and for the glory of God.
and similar objections are tacitly implied in this and
other portions of the Epistle, which (it is to be remembered) is
of an apologetic character throughout. They account for the
mention of many incidents in it, e. g. of the non-circumcision of
Titus (ch. ii. 2—11), and the Apostie’s opposition to St. Peter
at Antioch ; and must be carefully borne in mind in its perusal.
How far St. Paul made himself all things to all men, and
sought to please all, and how far all ought to imitate him, has
been well stated as follows by one of the best expositors of
St. Paul’s writings ;—
St. Paul professeth that he sought to.please all men in all
things, not seeking hie own profit, but the profit of many (1 Cor.
ix. 20—22). And it was no flourish neither, St. Paul was a
real man, no bragger; what he said, he did. He became as a
Jew to the Jews, as a Gentile to the Gentiles; not to humour
either, but to win both. And at Corinth he maintained himself a
long while with his own hand-labour, when he might have chal-
lenged maintenance from them as the Apostle of Christ, But he
would not, only to cut off occasion (2 Cor. xi. 12) from those
that slandered him, as if he went about to make a prey of them,
and would have been glad to find any occasion against him to
give credit to that slander ;
But what, is St. Paul now all on a sudden become a man-
pleaser? Or how is there not yea and nay (2 Cor. i. 18) with
him that he should profess it so largely, and yet elsewhere pro-
test against it so deeply? Do I seek to please men? (Gal. i. 10.)
No, saith he, I scorn it; such baseness will better become their
own slaves,—I am the servant of Christ. Worthy resolutions
both, both savouring of an apostolic spirit, and no contrariety at
all between them. Rather that seeming contrariety yieldeth ex-
cellent instruction to us, how to behave ourselves in this matter
of pleasing. Not to please men, be they never so many or great,
out of flatness of spirit, so as, for the pleasing of them, either,
_ First, to neglect any part of our duty towards God and
3 Or,
Secondly, to go against our own consciences, by doing any
dishonest or unlawful thing; or, -
Thirdly, to do them harm whom we would please, by con-
firming them in their errors, flattering them in the r sins, humour-
ing them in their peevishness, or but even cherishing their weak-
ness; for weakness, though it may be borne with, yet it must not
be cherished ;
Thus did not he, thus should not we, seek to please any
man;
But then, by yielding to their infirmities for a time (Rom.
xv. 1), in hope to win them, by patiently expecting their con-
version or strengthening, by restoring them with the spirit of
meeknese (1 Thess. v. 14. Gal. v. 26; vi. 1) when they had
fallen, by forbearing all scornful jeering, provoking, or exaspe-
rating language and behaviour towards them, but rather with
meekness instructing them that opposed themselves (2 Tim. ii.
25), 20 did he, so should we seek to please all men, for their
profit and for their good. For that is Charity (1 Cor. x. 33.
Rom. xv. 2). Bp. Sanderson (i. p. 316).
— εἰ ἔτι ἀνθρώπους ἤρεσκον») if I were yet pleasing men, as
my adversaries allege, I should not have been as I am the servant
of Christ. The fact is, as I well know, I am encountering their
hatred for the sake of Christ, Whom I serve and Whom I seek
to please.
Before ἔτι Elz. inserts γὰρ, which is not in the best MSS.,
and weakens the sense.
The ἔτι, yet, appears to intimate, that when he was a rigid
observer of the Law, and a persecutor of the Church, he did
please men; but now he has renounced all human favour and
applause for the service of Christ, for which he has sacrificed all
earthly advantages and counts them as loss.
11. Γνωρίζω δέ] Bul I certify you. Having vindicated himself
from the charge of pleasing men, by denouncing a solemn im-
precation on all persons who tamper with the doctrine delivered
by him, he now declares that he was not indebted to men for that
doctrine, but had received it immediately by revelation from
God.
The MSS. fluctuate between δὲ and γὰρ, and the authorities
are almost equally balanced. On internal grounds δὲ seems pre-
ferable, as marking 8 transition.
— οὐκ ἔστι κατὰ ἄνθρωπον] but κατὰ Θεόν. Cp. 2 Cor.
vii. 10.
12. οὐδὲ γὰρ ἐγώ] For neither did I receive it from man, nor
was I taught it at all, except &c. See next note.
— οὔτε ἐδιδάχθην ἀλλά] nor was I taught it except by
Revelation. He does not mean that he was not (aught it, but
that he was not taught it by man, but by God. He was θεοδί-
Pr It is therefore better not to put a comma after ἐδι-
δάχθην.
X"This use οἵ ἀλλὰ has sometimes been lost sight of. See
Matt. xx. 23, where an important article of doctrine is involved
in it. Our Lord there says, ‘It is not Mine to give (ἀλλὰ) save
to those for whom it is p of My Father.” It is Mine to
give (for I am Judge of all), but only to those for whom it has
been prepared by My Father. :
18. τὴν ἐμὴν ἀναστροφὴν ποτέ] ‘ conversationem meam ali-
quando.’ Jerome, Aug.
— Ἰουδαϊσμῷ] Judaism, as distinguished from Gentilism,
Cp. ii. 14. See Dean Trench’s Synonyms of N. T. xxxix.
— καθ᾽ ὑπερβολήν] exceeding other persecutors in my zeal.
See 1 Cor. xii. 31.
— ἐδίωκον---πόρθουν---προέκοπτον)]Ὶ Observe the imperfect
tenses describing the condition in which he was st that very
time when he had his first revelation from Christ; showing that
he could not have derived his Gospel from man before that
time.
He then proceeds to describe what happened to him after
that time.
14. (ndawrhs ὑπάρχων] Compare the report of the speech
from St. Paul’s mouth from the stairs of the castle at Jerusalem,
Acts xxii, 3—5, ηλωτὺς ὑτάρ χων τοῦ Θεοῦ κιτιλ.
δεῖ. 1. δ.
n Matt. 16. 17.
1 Cor. 2. 9—13.
2 Cor. iv. 6.
ch. 2. 8.
Eph. 8. 1, 8.
16 υ
GALATIANS I. 15—20.
16™"Ore δὲ εὐδόκησεν ὃ Θεὸς ὃ ἀφορίσας pe ἐκ κοιλίας μητρός μου, καὶ
καλέσας διὰ τῆς χάριτος αὐτοῦ,
εὐαγγελίζωμαι αὐτὸν ἐν τοῖς ἔθνεσιν, εὐθέως οὐ προσανεθέμην σαρκὶ καὶ αἵματι,
17 οὐδὲ ἀνῆλθον εἰς Ιεροσόλυμα πρὸς τοὺς πρὸ ἐμοῦ ἀποστόλους, ἀλλ᾽ ἀπῆλθον
εἰς ᾿Αραβίαν, καὶ πάλιν ὑπέστρεψα εἰς Δαμασκόν.
ἀποκαλύψαι τὸν Υἱὸν αὐτοῦ ἐν ἐμοὶ, ἵνα
gActes.2,29. 18 °"Krrevra μετὰ ἔτη τρία ἀνῆλθον εἰς 'ἹΙεροσόλυμα ἱστορῆσαι Κηφᾶν, καὶ
pMuk6.3. ἐπέμεινα πρὸς αὐτὸν ἡμέρας δεκαπέντε" 19 " ἕτερον δὲ τῶν ἀποστόλων οὐκ εἶδον,
4 στ. 1.9. εἰ μὴ ᾿Ιάκωβον τὸν ἀδελφὸν τοῦ Κυρίου. Ὁ °°A δὲ γράφω ὑμῖν, ἰδοὺ ἐνώπιον
Δ Ὅτ oa τοῦ Θεοῦ ὅτι οὐ ψεύδομαι.
1 Thess. 2.5. 1 Τίπι. ὅ. 21. 2 Tim. 4.1. :
15. ὁ @eds] Omitted by B, F, G, but found in A, Ὁ, E, I, K.
It marks strongly the contrast between God and man. He had
studiously repeated the word ἄνθρωπος no less than six times
(v. 1. 10 thrice, 11, 12), now he passes to speak of God. The
sense therefore is weakened by the omission.
— ὃ dgoplcas] He who set me apart, an important word ‘in
the history of St. Paal. See on Rom. i. 1.
16. ἀποκαλύψαι ---ἂν ἐμοί] to reveal his Son in me. “ Revo-
lare Filium suum in me, ut evangelizarem eum gentibus.”” Jren.
(νυ. 5), who adds “ revelatione ei de coelo facta, et colloguente cum
eo Domino.” 5
A striking contrast. He who had been stricken by blindness
88 8 Persecutor, has now Christ, the Light of the world, revealed
in him as a Preacher. He who was himself dark, has become a
light to others, a light revealing to them Christ. S. Jerome well
compares 2 Cor. xiii. 3, ἐν ἐμοὶ λαλοῦντος Χριστοῦ. Gal. ii. 20, (ἢ
ἐν ἐμοὶ Χριστός. So Chrys. He does not say, “" God revealed His
Son fo me,’’ but “ἐπ᾿ me,’’ showing that he did not learn the
Gospel merely by words from God, but that he was filled in his
heart with the Holy Spirit, so thet the knowledge of the Gospel
was, as it were, dyed into his inner man. Chrys., Theophyl.
The Father revealed the Son in me, not in order that the
revelation of the light of Christ so kindled in me should be con-
fined to me, but that it should be diffused by my preaching to
the world. (Chrys.) He gave me this grace that I should preach,
not the Law, but the Gospel. (Theodoret.)
— ob προσανεθέμην] ‘non retuli,’ Tertullian (de Resur. 51);
‘non acquievi' (Vulg., Cod. Aug., and Boern.). 1 resorted noi,
literally referred not myseif to them for counsel, guidance, in-
struction, and assurance. So Diod. Sic. xvii. 116, cited by
Mintert, προσανατίθεσθαι τοῖς μάντεσι, and Lucian (Jov. Trag.
init.), ἐμοὶ προσανάθου, λάβε μὲ σύμβονλον πόνων. Cp. ii. 6.
- σαρκὶ καὶ αἵματι) flesh and blood, as distinguished from
spirit and God. Compare our Lord’s words, Matt. xvi. 17, σὰρξ
καὶ αἷμα οὐκ ἀπκεκάλυψέ σοι (addressed to St. Peter) ἀλλ᾽ ὁ
Πατήρ μον.
May not St. Pati be referring here to those remarkable
words of our Lord to St. Peter ἢ
It was not flesh and blood, but the Father who revealed His
Son to St Peter, and by him to the world.
So now St. Paul says that God revealed His Son in him,
and he did not commune with flesh and blood in order to obtain
further knowledge.
Does not therefore St. Paul thus intimate (as he was con-
strained to do by those who placed St. Peter in opposition to
him) that Ais own Apostolic privileges and revelations were not a
whit inferior to those of St. Peter? Cp. 2 Cor. xi. 5; xii. 11.
1 Cor. i. 12.
On the practical duties arising from a consideration of St.
Paul’s case, as having a special call, see By. Sanderson, iii. 114.
11. ἀνῆλθον] B, D, E, F, G, have ἀπῆλθον, which some Edi-
tors have adopted; but A, I, K, and the Greek Fathers, have
ἀνῆλθον, which is preferable as to sense; and ἀπῆλθον appears to
be only an error introduced from confusion with the word in the
following line.
There is a contrast between ἀνῆλθον els Ἱεροσόλυμα and
ἀπῆλθον els ᾿Αραβίαν, which adds much force to the argument.
I went not up to Jerusalem, the Holy City, as I ehould have
done if I had needed or desired instruction from man, but I went
away into Arabia, a heathen wilderness, where I could not ex-
pect any euch instruction, but where I received revelations from
God.
Hence the Latin Versions (Vulg., Cod. Aug., Boern.) have
‘veni’ for the former word, and ‘ abit’ for the latter.
As to the history of this retirement into Arabia, see note on
Acts ix. 23. The Aradic Version here specifies Balca as the
place of St. Paul’s retirement.
18. μετὰ ἔτη τρία] after three years. On the chronological
arrangement of these dates, see above, “ Chronological Synopsis "ἢ
prefixed to the Acts of the Apostles, pp. xxxv. xxxviii.
— loropica} To visit Peter and make his acquaintance. See
the illustrations of ἱστορεῖν, sometimes applied to a place, in
Wetstein’s note. St. Paul went to visit St. Peter, “ut fraternam
charitatem etiam corporali ποῦ ἃ cumularet ” (Aug.), and not to
learn any thing from him (Primasius).
He introduces this incident in order to show that he had
never known Peter before, and therefore could not have derived
any thing from him. At the same time this circumstance in-
dicates that this visit was a spontaneous overture on St. Paul’s
part, and that he felt conscious that though he had derived
nothing from the other Apostles, yet that the Gospel he had re-
ceived from heaven was perfectly in harmony with that which
was taught by those who were called by Christ upon earth, and
that he expects them to own him as a brother, as he owns them.
In the fulness of this persuasion he voluntarily repaired to Jeru-
salem in order to visit Peter, for whom the Jewish Christians,
and therefore the Galatians, entertained the highest respect.
-- Κηφᾶν) So A, B, and Lach., Sch., Tisch., Meyer, Alf,
Ellicott. Elz. has Πέτρον, which is grounded on good MS. autho-
rity, viz. D, E, F, G, K, H, but seems to be a gloss for the less
familiar name Cephas, which, being the Hebrew form, was more
likely to be used by St. Paul in deference to the feelings and
practice of the Jewish Christians. But he afterwards used the
name Peter also (ii. 7, 8), for the sake of his Gentile Readers,
and to show the identity of the person who bore these two names.
— ἐπέμεινα π. αὑτὸν 4. δεκαπέντε) I abode with him fifteen
days. He thus shows that Peter cordially received him (Primasius).
Fifteen days; ample time for Peter to have seen what I was, and
to have proclaimed me to the world as a deceiver, if the Gospel
which I preached was not consistent with his own. Therefore
they who cavil at me, involve Peter also in the charge of conniving
at error and delusion.
19. ᾿Ιάκωβον James. The mention of Peter, one of the
Twelve, is followed by the words, other of the Apostles saw I
none save James the Lord’e Brother. It seems to bea reasonable
conclusion from this passage, that James the brother (i.e. cousin)
of our Lord, and Bishop of Jerusalem, was also one of the Ticelve
Apostles. James was the son of Cleophas, and his Mother was
Sister of the Mother of our Lord (Theodoret). Cp. Euseb. H.
E. ii. 1, and Bengel here, and note on Acts i.13; xii. 17; xxi. 18,
and note on Matt. x. 3, and the authorities referred to, in Eili-
cott’s note here.
St. Paul shows his respect for St. James by calling him the
Lord’s Brother, as he had shown his respect for St. Peter by
rake that he himself went up to Jerusalem in order to visit him
Ὁ. 18).
By these preliminary expressions of reverence for those two
Apostles, he wisely guards himself against any imputations on
the part of his Judaizing adversaries, that he, 8 new Apostle, was
liable to the charge of disparaging the original Apostles of Christ.
And he prepares the way for what he is about to say in the next
Chapter concerning his resistance to St. Peter, and to those who
professed to come from St. James (ii. 12); and shows that he
would not have acted as he did, except under a stern sense of duty.
20. ἐνώπιον τοῦ Θεοῦ] “ Jurat utique ; et quid sanctius hac ju-
ratione?’’ (Aug.), who has some excellent remarks here on the
true character of an Oath, and on the consistency of St. Paul's
conduct in this res with the precept of Christ (Matt. v. 34),
as follows: “An oath which cometh not from the evil Ne τοῦ
πονηροῦ) of him who swears, but from the unbelief of him ¢o
whom he swears, is not against our Lord’s precept ‘ Swear not.’
Our Lord commands, that, as far as in us lies, we should not
swear; which command is broken by those who have in their
mouths an oath as if it were something pleasant in itself. The
Apostle Paul knew our Lord’s command, and yet he swore. They
are not to be listened to, who say that these speeches of his are
GALATIANS I. 21—23. II. 1—3.
Qlr
Ἔπειτα ἦλθον εἰς τὰ κλίματα τῆς Συρίας καὶ τῆς Κιλικίας: 3
ἀγϑοούμονς τῷ προσώπῳ ταῖς ἐκκλησίαις τῆς ᾿Ιουδαίας ταῖς ἐν Χριστῷ: α
47
ἡμην δὲ srsas x
& 18.1.
& 15. 28, 41.
25 μόνον δὲ ἀκούοντες ἦσαν ὅτι ὁ διώκων ἡμᾶς ποτὲ νῦν εὐαγγελίζεται τὴν ὃ 1}. 15:
πίστιν ἦν ποτε ἐπόρθει: 3 καὶ ἐδόξαζον ἐν ἐμοὶ τὸν Θεόν.
IL. 1 "Ἔπειτα διὰ δεκατεσσάρων ἐτῶν πάλιν ἀνέβην εἰς ᾿Ιεροσόλυμα μετὰ « Acts 15. 2.
Βαρνάβα συμπαραλαβὼν καὶ Τίτον.
3 "᾿Ανέβην δὲ κατὰ ἀποκάλυψιν, καὶ ἀνεθέμην αὐτοῖς τὸ εὐαγγέλιον ὃ κη- "
ἔδραμ
vars 19. 31.
hil. 2. 16.
Phe ἐν τοῖς ἔθνεσι, κατ' ἰδίαν δὲ τοῖς δοκοῦσι, μήπως εἰς κενὸν τρέχω ἢ
c Acts 16. 8.
1 Cor. 9. 21.
3 LOT οὐδὲ Τίτος ὁ σὺν ἐμοὶ, Ἕλλην ὧν, ἠναγκάσθη περιτμηθῆναι,
not oaths. As far as in him lies, the Apostle swears not; he
does not catch at an oath with eagerness, but when he swears it
is by constraint, through the infirmity or incredulity of those who
will not otherwise believe what he says.” See note above, on
Matt. v. 34.
— ὅτι] ‘that,’ i.e. I speak in the sight of God, who sees
that 1 do not lie. He is my witness that I speak the truth. A
verb of seeing is implied in the word ἐνώπιον. Cp. 2 Cor. i. 23.
21. Ἔπειτα ἦλθον] He recites what he did, and what God did
for him, but he modestly omits what he suffered for the Gospel in
this period, first at Damascus (Acts ix. 22—25), and afterwards
at Jerusalem (Acts ix. 26), where see note.
— Κιλικίας) Cilicia, his own ripest 5 thus showing his sin-
cerity, courage, and love. See Acts ix.
Cu. 11. 1. "Ἔτειτα---εἰς Ἱεροσόλυμα] to the council at Jeru-
salem. See notes on Acts xv. 1,2, and the Chronological Synopsis
prefixed to the Acts, p. xxxv. And so Ireneus, iii. 13, and Je-
rome, and Theodoret, and Primasius here, who says that this
journey took νι “quando de oneribus Legis queestio mota
est.
St. Paul omite all reference to the journey mentioned Acts
xi. 30, because he was nof as yet an Apostle when he made that
journey (see on Acte xiii. 1—3), and because his mission on that
occasion was only carrying alms to the poor Christians at Jerusalem,
and had no doctrinal character. See Acts xii. 25, and cp. Kitto,
Illustrations, pp. 300—314.
But why, it may be asked, does be not now refer to the
decree of this Council on the xon-obligation of the Gentiles to
receive Circumcision (Acts xv. 23—29) ?
He himself, in his second Missionary journey, hed delivered
copies of that Decree to the Churches of Upper Asia (Acta xvi. 4),
and these Decrees were relevant to the question treated of in this
Epistle; and the concurrence of the Apostles and Elders at Je-
rusalem in framing that Decree, would appear to have been a
conclusive refutation of those who alleged, that St. Paul, in not
enforcing Circumcision on his Galatian converts, had contravened
the doctrine and discipline of the Apostles.
The reasons for his silence in this particular may be thus
(1) He had already communicated the Decree of that Coun-
cil to the Churches of a Asia, and in all probability to the
Galatians themselves. See the narrative in Acts xvi. 4—6, where,
after the mention of the delivery of Fa ta of the apse it is said
that they went through the region of Phrygia and Gala
(2) After the promulgation of the decree Si. Pee had
withdrawn himself from the communion of the Gentile Christians
at Antioch.
Therefore it might be alleged that St. Peter had seen reason
to renounce the opinion enunciated by that Council.
(3) Hence St. Paul passes over the history of the Council,
a ee St. Peter at Antioch
211
᾿ a Besides, St. Paul was an Apostle ‘‘not of men nor by
men (i. 1)."" He had received the Gospel which he preached by
immediate revelation from God. He claimed to be heard on this
ground. He showed his own sense of the independence and suf-
ficiency of Ais own mission from God, by waiving all reference in
its support, even to the decree of the Apostolic Council at Jera-
salem (Acts xv. 28).
— μετὰ BapydBa] with whom he had been on his first mission-
ary j . See Acts xiii. 4 to Acts xiv. 26. Cp. Acts xv. 12.
— συμπαραλαβὼν καὶ Τίτον] Having taken with me 7¥tus also,
a Gentile Christian (v. 3), to Jerusalem.
This is the earliest mention of Titus; and his connexion with
St. Paul (as far as Holy Scripture has recorded it) dates from the
Metropolis of Gentile Christianity, Antioch. Cp. note on 2 Cor.
viii. 18, and on Titus i. 4.
2. κατὰ ἀποκάλυψιν) by revelation. Not therefore by com-
mission only from the Church at Antioch (Acts xv. 2). Another
proof of his independence. He would not have submitted his
own revelation to be called into question unless it had been re-
vealed to him that he should go up to Jerusalem to the Council,
in which the matter under debate was to be deliberated.
The Holy Spirit revealed to him His Will that he should go
to Jerusalem, not in order to learn any thing from the other
Apostles, but in order to quell and pacify strife, and to promote
the cause of the Gospel, and the success of his own ministry.
(Carys.)
— τοῖς δοκοῦσι] those in hs Gen ἐνδόξοις, Theophyl.),
Peter, James, and John. See vv.
— μήπως els κενὸν τρέχω] lest sere I might be run-
ning, or have run to no ἢ Τρέχω is the present indicative.
Cp. Green, N. T. p. 81, and Peile bere. Κηρύσσω, the present
indicative in this verse, confirms this view. Winer (p. 448) re-
gards τρέχω as the present conjunctive.
Why did St. Paul make this communication to those in
repute among the Apostles ?
Not from the least doubt or misgiving as to his own doc-
bed or in order to receive any greater assurance as to its
truth.
Uf he had felt any hesitation on this point, he would have
resorted to the Apostles for such a confirmation before,
Besides, he distinctly mays (v. 6), that “those in repute
contributed nothing to him.”
But he communicated privately with those of reputation,
lest perchance by any public altercation between him and them
on this fundamental article of the faith (viz. as to the obligation
of the Levitical Law) any of his converts might be scandalized,
and so his labours on them be in vain. Cp. Phil. ii. 16. See
Chrys. and Theophyl. here, who says that he acted thus, ἵνα μὴ
στάσις γένηται, καὶ ἵνα ἀρθῇ τὸ σκάνδαλον.
In fact, St. Paul did all that was requisite on Ais part to
obviate that very result which, unhappily, manifested itself among
the Galatians, through the evil devices of the Judaizers, who
endeavoured to bring Ais doctrine into pudiiec collision with that
of the other Apostles, and which he subsequently deplores in this
Epistle. See below, iv. 11, "41 fear you, lest Aaply (μήπως) I
have laboured on you ἐπ vain;’’ which affords the best philo-
logical and dogmatical exposition of the present verse.
By this mention of his private conference at Jerusalem
with those of reputation, particularly St. Peter, he prudently
prepares the way for his subsequent description of the public
dispute at Antioch between himself and St. Peter. He wisely
guards himself against the imputation that he had af once, and
without previous communication, stood up to give a public rebuke
to that great Apostle (v. 11).
St. Paul had abode with St. Peter fifteen days (i 18).
He privately communicated his own Gospel to St. Peter; St.
Peter knew therefore what that Gospel was. St. Peter had
given him the right hand of fellowship (v. 9), and had
that St. Paul should be recognized as the Apostle of the Gentiles,
as he himself was to the Jews (v. 9). St. Peter therefore had
reason to that, after this previous intercourse with
him, St. Paul’s conduct to him at Antioch would be no other
than what it was. Ξ
8. οὐδὲ Τίτος ὁ σὺν ἐμοὶ, ‘E. ὧν, ἡ. π.)Ί Not even Titus, the
person who came with me from Antioch to Jerusalem, was com-
pelied to be circumcised. Compelled; by whom? By the
Judaizers. St. Paul explains that δ this i is the meaning, by saying
48
d Acta 15. 24.
GALATIANS IL. 4, 5.
4 ἃ διὰ δὲ τοὺς παρεισάκτους ψευδαδέλφους, οἵτινες παρεισῆλθον κατασκοπῆσαι
τὴν ἐλευθερίαν ἡμῶν ἣν ἔχομεν ἐν Χριστῷ ᾿Ιησοῦ, ἵνα ἡμᾶς καταδουλώσουσιν,
5 οἷς οὐδὲ πρὸς ὥραν εἴξαμεν τῇ ὑποταγῇ, ἵνα ἡ ἀλήθεια τοῦ εὐαγγελίου
διαμείνῃ πρὸς ὑμᾶς.
that “he did not give place to them even for an hour.” See
Augustine here, who says, “ The circumcision of Titus could not
be extorted from him by these false brethren,—because they
enforced it as necessary (0 salvation, and would have appealed
to St. Paul as agreeing with fhem if he had consented to the
circumcision of Titus on their terms.’”’ Cp. the use of ἀναγκάζειν
also in this sense in v. 14.
The false brethren hoped to be able to place St. Paul ina
dilemma, pe requiring of him that Titus, his companion, should
be circumcised
If he consented, then they would have had an argument
against him, in their appeals to the Genfile converts, whom he
had received into the Church without circumcision.
If he refused to circumcise Titus, then they would render
him obnoxious to the Jews, by representing him as at variance
with the other Apostles at Jerusalem, who were circumcised, and
conformed to the ceremonial law in their own persons, and com-
municated with those who observed it.
St. Paul therefore states here, that he refused to contply
with this requisition.
He thus answers those who alleged that he was inconsistent,
and practised in Judea what he did not preach to the Heathen.
Cp. v. 11.
3 He also tacitly justifies himself against the charge of incon-
sistency in circumcising another person, his other son in the
faith, Timothy (Acts xvi. 3).
Timoth: v had been circumcised by St. Paul a little before
St. Paul’s visit to Galatia; and Timothy probably accompanied
him as his fellow-labourer in his missionary tour to preach the
Gospel to the Galatians (Acts xvi. 6). The circumcision of
Timothy was therefore, probably, well known in Galatia ;
Hence the question arose,
If Timothy was circumcised, why not Titus? If not Titus,
why Timothy?
St. Paud replies to this question here, ‘‘ Bué not even Titus,
he who was with me at Jerusalem, being a Gentile, was com-
pelled to be circumcised.’”” I would not consent that he should be
circumcised even at Jerusalem. Much less do I consent that you
Gentiles in Galatia should be circumcised. I do not consent to
our circumcision,—because you are Gentiles, and because you
ave embraced the Gospel, and because it would he to force
you to go backwards instead of forwards, if I compelled you, or
permitted others to compel you, to submit to the Levitical Law.
But Timothy's case was very different from yours ;
As has been well said by Augustine (Epist. 82), St. Paul
circumcised Timothy in order that Timothy’s mother and ma-
ternal friends might not imagine that St. Paul detested Circum-
cision, as if it were an idolatrous thing; for Circumcision was
from God, but Idolatry is of the Devil.
But St. Paul did not circumcise 7¥éus, lest he should afford
a handle to those who alleged that Gentiles receiving the Gospel
could not be saved without Circumcision ; and who deceived the
Gentile Christians by imputing such an opinion to St. Paul.
4. διὰ δὲ τοὺς παρεισ. ψευδ.) Titus was not compelled to be
circumcised. 1 refused to allow that Titus should be circum-
cised, not because I abhor Circumcision,—for I know it to be
from God, and 1 circumcised Timothy; ὁμέ I refused to allow
Titus to be circumcised,—not because Circumcision, regarded as
an indifferent thing, is destructive of salvation, but (δὲ) because
of the false brethren surreptitiously brought in, who crept in
secretly, 20 be spies on the Liberty which we have in Christ
Jesus, that they might reduce us to slavery; to whom we gave
place by the subjection (τῇ ὑποταγῇ) which they expected of
us,—no, not even for an hour.
By this mention of false brethren surreptitiously brought °
in, he clears the holy Apostles from the imputation of being sup-
posed to have been parties to such a requisition—after the Council
of Jerusalem—as that Titus, a Gentile, should be compelled to be
circumcised.
Among those false brethren are supposed to have been Edion
and Cerinthus. See on Acts xv. 1. Cp. 2 Cor. xi. 26.
These false brethren are represented as spies clandestinely
introduced into the Christian Church as into a free city, and as
desirous of tinding out some assailable point, by which it might
be attacked and reduced to slavery.
Their point of attack was the Liberty of the Church, and
was chosen with great subtlety.
They were δὲ Jerusalem, and had the advantage of all the
Jewish zeal in behalf of the Levitical Law in their favour.
They imagined that they had St. Paul in a dilemma (see on
τ. 3), and the point they chose was one in which they appre-
hended no resistance from him.
They desired to enforce Circumcision on Titus, who was
with St. Paul at Jerusalem under his care. But St. Paul re-
sisted this coercion.
And why? Even because of these false brethren, who would
have enforced it. Because they were enforcing it as Sey to
salvation. On the force of 82 here see Winer, p. 502.
The fundamental principle of the Gospel of Christ (as dis-
tinguished from the Law of Moses) was at stake.
St. Paul might perhaps have allowed even Titus to receive
Circumcision, as a thing indifferent, and for the sake of peace
and charity. (Augustine.)
But these false brethren did not proffer Circamcision as a
thing indifferent, but as necessary.
If Ste. Paul had complied with their requisition so enforced,
and if he had allowed Titus, who was associated with himself, to
receive Circumcision on these terms, he would have fallen into
the snare which they laid for him, he would have made himself a
partner and a patron of their error, and have disqualified himself
for being the Apostle of the Gentiles, and for preaching to them
the Gospel of Free Grace and of Justification by Faith in Christ
without the deeds of the Law (Rom. iii. 28. Gal. ii. 16. Eph.
ii. 8. Acts xiii. 39).
Observe therefore the charity and courage of the Apostle.
(1) His charity, in circamcising Timothy at Lystra, in
condescension to the scruples of weak brethren. See on Acts
xvi. 3.
(2) His courage in refusing to circumcise Titus at Jeru-
salem, in submission to the requisitions of false brethren.
He was not unwilling, in certain cases, and under certain
circumstances, even to ise Circumcision, while the Levitical
Ritual, which was of God, was still celebrated, and had not been
visibly abrogated by its Divine Author, in the sight of the world,
as it soon afterwards was, by the destruction of the city and
Temple of Jerusalem. See on Heb. xiii. 10.
In such cases St. Paul would not be unwilling to conform to
Levitical ceremonies as things indifferent. And in ali indifferent
things the Law of his teaching, and the Rule of his practice, was
Charity.
But in no case would he enforce Circumcision as necessary,
nor would he ever yield for a moment to others, however numerous
and powerful, who would enforce it on any as such. He would
be tender-hearted to the erring, but he would not make the least
compromise with error; and he would make no concession to any
who would impose their errors on others as terms of com-
munion.
Doubtless the Miracles wrought by St. Paul were seals
of hie Apostleshiy (2 Cor. xii. 12). But assuredly the loving
Gentleness, and yet unflinching Intrepidity, the condescending
Meekness, and yet uncompromising Zeal, and in all things the
consummate Wisdom with which the holy Apostle was enabled to
act in the midst of his incessant cares, and on the most critical
oceasions, and when he stood almost alone, as at Antioch, and
when he had a Peter and a Barnabas opposed to him, will afford
convincing proofs, that St. Paul was under the abiding guidance
of the Holy Ghost, to all those who look back from the present
time to the Apostolic Age, and trace the influence of St. Paul’s
teaching and practice, in the history of the Christian Church,
especially in this great question of Justification, and in reference
to the true character and office of the Levitical Law.
— ἵνα---καταδουλώσουσιν)] So A, B,C, D, E; Elz. καταδου-
λώσωνται. The iva, with the future, seems to denote, not only
the purpose of the act, but also that the act then done was the
means by which they would then enslave and still desire to
enslave. Cp. Eph. vi. 3. Rev. xxii. 14, ἵνα ἔσται. 1 Pet. iii. 1.
Winer, p. 258.
δ. πρὸς ὥραν) for an hour. See 1 Thess. ii. 17. 2 Cor. vii. 8.
— εἴξαμεν) we yielded. By the change of the namber from
the singular in v. 2 to the plural here, and the return to the sin-
gular in v. 6, he intimates that 7i/us joined with him in this
resistance.
ricK τῇ ὑποταγῇ] the subjection which they expected and exacted
m us.
GALATIANS II. 6—11. 49
S*°Amd δὲ τῶν δοκούντων εἶναι τὶ ὁποῖοί ποτε ἦσαν οὐδέν μοι διαφέρει, ¢ Devt. 10.17.
2 Chron. 19. 7.
πρόσωπον Θεὸς ἀνθρώπου οὐ λαμβάνει, ἐμοὶ γὰρ οἱ δοκοῦντες οὐδὲν προσ- 1.0 Μ. 9.
isd. 6. 7.
ανέθεντο. 7 “᾿Αλλὰ τοὐναντίον ἰδόντες ὅτι πεπίστευμαι τὸ εὐαγγέλιον τῆς ἀκρο- as 10.34
βυστίας, καθὼς Πέτρος τῆς περιτομῆς, ὃ " ὁ yap ἐνεργήσας Πέτρῳ els ἀποστολὴν cal. 3. 25,
HS πέριτομῆς ἐνήργησε κἀμοὶ εἰς τὰ ἔθνη, 3 καὶ γνόντες τὴν χάριν τὴν δοθεῖσάν £ Acts 13. (.
τῆς πέριτομῆς ἐνήργησε κἀμοὶ εἰς τὰ ἔθνη, ὃ καὶ γνόντες τὴν χάριν τὴν δοθεῖσάν tase i. 4
μοι ᾿Ιάκωβος καὶ Κηφᾶς καὶ ᾿Ιωάννης, οἱ δοκοῦντες στῦλοι εἶναι, δεξιὰς ἔδωκαν 1 Τίπι. 2.1.
3. ν iB ΄ , ἵνα ἡμεῖς εἰς τὰ ὅθ ὑτοὶ δὲ εἰς τὴ δ΄, gActs 9.15.
ἐμοὶ καὶ Βαρνάβᾳ κοινωνίας, ἵνα ἡμεῖς εἰς τὰ ἔθνη, αὐτοὶ δὲ εἰς τὴν περιτομήν" EAS
10 b
a a & 22. 21.
μόνον τῶν πτωχῶν iva μνημονεύωμεν, ὃ καὶ ἐσπούδασα αὐτὸ τοῦτο ποιῆσαι. ch. 1.16.
1] "0. ὃ \ a 2 93 , x , a As , 9 Eph. 3. 8.
T ἦλθ Κ φᾶ Avr αν, KATA προσωῖον AUTW Αν»Τ. AT= h Acts 11. 29, 80.
€ O€ (3 κ ς εἰς LoxXeu Τί po ‘Ov ῳ EOTHY, OTL Κατ. ᾿ ai a
_ Rom. 15. 25-27. 1 Cor. 16. 1,2. 2 Cor. 8.1. ἃ 9.1. Heb. 18. 16. James 2. 15, 16.
Irenaeus (iii. 13) and other Greek Fathers consider τῇ ὑπο-
ταγῇ 88 8 dative, and eo Tertullian c. Marcion. v. 3; and S. Je-
rome, ‘‘quibus neque ad horam cessimus sudjectioni,” and he
explains it, ‘‘ nec se cessisse violentia :”’ and then ὑποταγὴ would
mean the subjection which they would have imposed on us.
6. ᾿Απὸ δὲ τῶν δοκούντων εἶναι 71] Another passage which has
been the subject of much controversy.
(1) On εἶναι τὶ, ‘esse aliguid,’ to be something, see Wet-
eteim here, and 1 Cor. iii. 7, and note above on i. 7.
(2) But the main difficulty of the paragraph is in the con-
struction of the word ἀπό.
It has generally been supposed that there is an anacoluthon
or ellipsis here, and that some words are to be supplied before
ἀπό; and many different methods have been resorted to of. sup-
plying the supposed deficiency.
(3) But it is very doubtful whether there is any anxacoluthon
or ellipsis.
The Apostle’s meaning may be explained as follows: he had
just spoken of the false brethren who had crept in, as it were, by
stealth into the Apostolic company.
He now proceeds to speak of the sounder part of the body,
info which these false brethren had insidiously insinuated them-
selves.
He does this in general terms, so as to spare (as usual when
he can avoid their mention) the names of individuals.
(4) ’Awé is used here paraphrastically, as Acts xii. 1, τινὰς ἀπὸ
τῆς ἐκκλησίας. Acts xv. 5, ἀπὸ τῆς αἱρέσεως Φαρισαίων, in the
record of this same period to which St. Paul here refers. Compare
below, ii. 12, τινὰς ἀπὸ ᾿Ιακώβου. Heb. vii. 13, ἀφ᾽ ἧς οὐδείς, and
Heb. xiii. 24, of ἀπὸ τῆς Ἰταλίας.
In these combinations the preposition ἀπό marks the origin
or quarter from which persons come, and sometimes also the side
on which they stood, as in Latin ‘a parte med, tua,’ &c.
(5) The true meaning of the words therefore is, But it is no
matter to me what sort of persons were from those who seemed
to be somewhat. And the apodosis of the sentence is at ἦσαν. The
sentence is well rendered by Vuilg., i.e. ‘‘ab his autem qui vide-
bantar esse aliquid quales aliquando fuerint, nihil med interest.”
See also next note.
- οἱ δοκοῦντε:1 For even they themselves who seemed to be
somewhat, communicated nothing to me ; ‘nihil mihi contulerunt’
(Vulg.); much less therefore was it any matter to me what sort
of persons they were who came from them. If the Principals
themselves (of 3oxodvres) could do nothing to inform me, much
less could any Subordinates from those Principals (ἀπὸ τῶν δο-
κούντων) do any thing to enlighten me or to change my reso-
lation. If James himself could add nothing to me in conference,
much less could any from James (v. 12).
7. ᾿Αλλὰ τοὐναντίον}͵ἢ The connexion is this. They who
seemed to be, and were somewhat, i.e. the Apostles at Jeru-
salem, added nothing to me. No, nor did they profess or pretend
to do 80. ᾿Αλλὰ τοὐναντίον, But on the contrary, James, and
Cephas, and John, who seemed to be pillars, when they saw that
I have been entrusted with the charge of preaching the Gospel to
the Uncircumcision, &€c., they gave me the right hand of fellow-
ship. On the figure of speech in στῦλοι, seo Wetstein. Cp. Rev. iii.
12, and Zurip. Iph. T. 571, στῦλοι yap οἴκων εἰσὶ παῖδες ἄρσενες.
He here mentions James, and Cephas, and John by name,
because what he says was honourable to them. But when he has
to record any thing that is less creditable to any one, he spares
the names of individuals even of the false brethren (v. 4); he
practises that Charity which casts a veil over faults, and imputeth
no evil (1 Cor. xiii. 5). The name of the incestuous Corinthian,
who caused so much scandal, and sorrow, and vexation to the
Apostle, is not revealed to us.
‘We may be sure, therefore, from the specification of St.
Peter’s name in his narrative of the contest at Antioch (v. 11),
Vor. I1.—Paar IIL.
that there was a necessity for such personal commemoration ;
doubtless, because St. Peter’s name was cited by the Judaizers in
behalf of their own doctrine and practice.
Perhaps, also, it was mentioned providentially, because some
who claim to be successors of St. Peter profess to be above error
and beyond rebuke. See the Review at the end of this Chapter.
— πεπίστευμαι) See 1 Cor. ix. 17. 1 Thess. ii. 4. 1 Tim. i. 1].
8. ὁ γὰρ évepyhoas] See the record of this fact publicly an-
nounced by St. Paul to the Apostles and to the Council at Jeru-
salem, where they listened to Barnabas and Paul relating what
signs and wonders God wrought among the Gentiles by them
(Acts xv. 4, 12).
10. τῶν πτωχῶν] the poor Christians at Jerusalem. See Rom.
xv. 26.
It was agreed that we should go to the Gentiles, but not
forget the Jewish Christians, who were suffering, and continued
to suffer, special hardships on account of their peculiar position,
being shunned as renegades by their Jewish friends and relatives,
Cp. Chrye. here, who refers to 1 Thess. ii. 14 and Heb. x. 34.
The Hebrew Christians were also in an afflicted condition by
reason of the Famines, Seditions, and Pestilences which con-
tinually ravaged Judwa in the forty years of trial between the
Crucifixion and the Destruction of Jerusalem. Cp. on Acts ii. 44;
xi. 28, 29. Eused. ii. 8. 26; iii. 6. 8.
— ὃ καὶ ἐσπούδασα) which I was eager to do, viz. this very
thing. ‘Quod etiam solicitus fui Aoc ipsum facere’ (Vulg.);
*studui’ en):
The addition of αὐτὸ τοῦτο brings out the thing recommended
more forcibly and emphatically. Cp. Winer, pp. 129 and 134.
Well might St. Paul say that he was eager fo do thie very
thing. For previously to his Ordination to be an Apostle, and
when he was only a Prophet, about five years before the Council
of Jerusalem, he had come up from Antioch with a collection of
alms for the poor saints at Jerusalem from the Gentile City of
Antioch (Acts xi. 29; xii. 25).
His subsequent zeal and persevering earnestness in the same
labour of love are evident from 1 Cor. xvi. 1—15. 2 Cor. viii. 1—5;
ix. 1. Rom. xv. 25, 26. See Introduction to this Epistle,
§ 14—16.
By mentioning his readiness in this matter he shows here—
(1) His fraternal consent and co-operation with the other
2
(2) His love for the Jewish Christians, many of whom were
unfriendly to him ;
(3) That his non-compliance with the requirements of the
false brethren, who would have enforced the Levitical Law on the
Gentiles, was from no lack of charity to them. He would even
become a suitor to the Gentiles for alms to the Jews (cp. 1 Cor.
xvi. 16. 2 Cor. viii. 1; ix. 1); and at length he became a victim
to the rancour of the Jews when he was engaged at Jerusalem in
the act of promoting this very thing (Acts xxiv. 17).
11. Knpas] So A, B, C, and many cursives.
The antiquity of this reading is proved by the opinion of
some of the ancients, that the Cephas here mentioned was nof
the Apostle Peter, but one of the Seventy disciples. See Clemens
Alex. ap. Euseb. i. 12, Cp. S. Jerome here, who says, “ Si
propter Porphyrii blasphemias alius nobis fingendus est Cephas,”
&c. But Tertullian, in the second century, who often refers to
this contest, bas no doubt of the identity, e.g. ο. Marcion. v. 3,
“ reprehendit Pefrum, plané reprehendit, &c., Petro ipsi non pe-
percit.””
The reading Cephas is more probable on internal grounds,
because St. Paul, in recounting 8 transaction of St. Peter which
was of a Judaistic character, consequent on the human prejudices
incidental to his Jewish birth and education, and not in harmony
with the office of a Christian Apostle, and which St. Paul would
not wish to identify with Θέ. Peter as such, would ee him
50
GALATIANS II. 12, 18.
eyvocpevos ἦν" 12 πρὸ τοῦ yap ἐλθεῖν τινὰς ἀπὸ ᾿Ιακώβου μετὰ τῶν ἐθνῶν συνήσθιεν-
ὅτε δὲ ἦλθον, ὑπέστελλε καὶ ἀφώριζεν ἑαυτὸν φοβούμενος τοὺς ἐκ περιτομῆς"
13 καὶ συνυπεκρίθησαν αὐτῷ καὶ οἱ λοιποὶ ᾿Ιουδαῖοι, ὥστε καὶ Βαρνάβας συν-
απήχθη αὐτῶν τῇ ὑποκρίσει.
by his Jewish name Cephas, and so bury that act in oblivion with
that Jewish name, rather than associate that transaction with
that name by which he lives in the memory and veneration of
the Christian Church—the Gentile name of Peter.
In like manner St. Paul’s companion, St. Luke, when he
has to speak of his brother Evangelist St. Matthew as a Publican,
calls him, with reverential delicacy, by the name of Levi (Luke
v. 27. 29), and reserves the name of Matthew for the description
of his title as an Apostle of Christ (Luke vi. 15. Acts i. 13). It
is aoe alone who speaks of “ Matthew the Publican” (Matt.
x. 3).
— εἰς ᾿Α»τιόχειαν fo Antioch. On this visit of St. Peter placed
here by St. Paul, in its proper chronological sequence, after the
Council of Jerusalem, see note on Acts xv. 39.
The mention of the place Antioch itself is fraught with in-
teresting reflections; For,
(1) Antioch was the Mother City of Gentile Christianity.
It was to the Gentile World what Jerusalem was to the Jews. See
on Acts xi. 26.
(2) It was the place where St. Paul had been ordained to the
Apostleship.
(3) It was the starting-place and goal of his Missionary
Journeys ;
Acts xiii. 1—xiv. 26, for his first Missionary Journey.
Acts xv. 35—xviii. 22, for his second Missionary Journey.
(4) In Antioch, the metropolis of Gentile Christianity, and
which was the home of his Missionary life, in that city where the
disciples were first called Christians (Acts xi. 26), St. Paul, the
Apostle of the Gentiles, who had been ordained there to the Apostle-
ship, stood, almost alone, in the gap, in defence of the Liberty of
the Gospel, and on behalf of the saving and sufficient efficacy of
Christ’s Death, and on behalf of the Gentile World.
— κατὰ πρόσωπον) face to face. (Acts xxv. 16.)
The taunts of the infidel Porphyry, in which also Marcion
joined (see Tertullian c. Marcion. iv. 3), pointing to this open re-
sistance and public rebuke of one Apostle by another, and the
inferences thence deduced by him to the prejudice of the Gospel,
unhappily had the effect of inducing some in ancient times to
soften down the meaning of κατὰ πρόσωπον, 80 as to make it
signify nothing more than a mere external show of resistance,—
in fact, a mere compromise, by which, in order to conciliate the
Gentiles, St. Paul rebuked St. Peter; and, in order to conciliate
the Jews, St. Peter submitted to be rebuked by St. Paul.
This opinion has been for ever exploded, and the important
questions involved in it have been clearly elucidated by S. Au-
gustine, especially in his correspondence with S. Jerome in his
28th and 82nd Epistle, and also in his treatise “ De Mendacio ad
Consentium,”’ c. 26, Vol. vi. p. 778. S. Jerome's replies may be
seen ibid. Ep. 40. 75.
S. Jerome himself, after having maintained an opposite
opinion, frankly acknowledged the superiority of 8. Augustine's
arguments, and candidly declared, as his final judgment, that
St. Peter was resisted and rebuked face to face by St. Paul.
Ady. Pelag. i. c. 8. See also S. Jerome, in Epist. ad Philemon. :
‘*Quondam Petrum Paulus increpaverat ;” and in Jovinian. i.
Vol. iv. p. 160: ‘ Petrum reprehendit quod propter observationes
Judaicas a gentibus se separaret.”” :
— ὅτι κατεγνωσμένος ἦν] because he was condemned,—
‘quoniam reprehensus erat.’ So, rightly, the Old Latin Version
in Codex Boernerianus, and not, as the Vulgate has it, reprehen-
sibilis. And the Commentary lately published for the first time
by the learned Benedictine J. B. Pitra, in his ‘ Spicilegium
Solesmense,’ as the work of S. Hilary, p. 59, has also repre-
hensus, i. 6. ‘was condemned ;’ i. 6. condemned by his own prac-
tice. See Abp. Whately (Lectures on the Acts, p. 180), Meyer,
Alford, and Winer, p. 307. This is explained by St. Paul in
v. 14, where he shows that St. Peter was abroxardaprros, and
why. See on». 12.
It has been recently alleged by a learned Expositor as a
reason for grave censure of the Christian Fathers, that they try
to make it appear that the censure of St. Peter by St. Paul was
only an apparent one.
But the fact is, that some most eminent of the ancient
Christian Fathers, e.g. Cyprian and Ambrose, maintained, even
before Augustine, that the censure was real; and since the age
of Augustine (one of the greatest of Christian Fathers), scarcely
any Father of the Church has held a contrary opinion.
12. ἀπὸ ᾿Ιακώβου] from James, the Bishop of Jerusalem: “a
Juda, nam Ecclesise Hierosolymitane Jacobus preefuit.” (Au-
gustine.) Cp. Acts xxi. 18, εἰσήει πρὸς Ἰάκωβον. Acts xii. 17,
᾿Ιακώβῳ καὶ τοῖς ἀδελφοῖς.
They came from James, but it does not follow that James
sent them with a commission to act as they did. Indeed this is
not to be credited, after the speech of St. James at the Council of
Jerusalem (Acts xv. 14—21).
But James himself observed the ceremonies of the Levitical
Law, and recommended them to the Jewish Christians, even to
St. Paul himself αὐ Jerusalem, after this time. See on Acts xxi.
23, 24. Cp. Euseb. ii. 23.
These persons sent by James were weak brethren, and not
yet sufficiently instructed as to the cessation of the Levitical
ceremonies. Cp. Bp. Sanderson (Prelect. de Conscient. iii. Vol.
iv. p. 45), where the subject is admirably treated.
— συνήσθιεν} was wont to eat with them; he made no djf-
Serence between meats as distinguished by the Levitical Law into
clean and unclean. Cp. Acts xi. 2—13, where St. Pefer justifies
himself for having so done.
Thus Peter openly declared that the Levitical Law was not
to be imposed upon the Gentiles, and had ceased to be binding
on himeelf.
— ὑπέστελλε] A nautical metaphor. St. Peter had been, as
it were, sailing in company with Gentile partners (μέτοχοι, cp.
Luke v. 7), and every thing seemed to be peaceable; but some
false brethren came from Jerusalem, and he then (as it were)
shortened sail and parted company from them. On this use of
ὑποστέλλω and the simple στέλλομαι, see on 2 Thess. iii. 6.
2 Cor. viii. 20. Acts xx. 20. Heb. x. 38, 39.
13. καὶ BapydBas] even Barnabas, my brother Apostle and fel-
low-labourer in my first mission to the Gentiles. Acts xiii.
2.4; xiv. 14; xv. 25.
This probably was the first occasion of the difference between
St. Paul and Barnabas concerning St. Mark, which occurred soon
after this time (Acts xv. 36—40), and which led to St. Paul’s
association with Silas (v. 40), and also with Timothy. See Acts
xvi. 3.
This incident shows the insufficiency of Human Examples to
serve as a Rule of Conscience and of Conduct. St. Paul most
justly reproved the unseasonable hypocrisy of his fellow Apostle
St. Peter, face to face (as the expression signifies in another
place in Scripture, Acts xxv. 16), and he did it bo/d/y and openly,
before all that were present, fur this reason more especially,—
because by his example he had seduced Barnabas and the Jews
of Antioch into a mistake, and given a grievous occasion of
offence to the Gentile converts, who had 80 lately received the
Christian Faith, to the great hazard and scandal of the Liberty of
the Gospel. How insufficient the examples of others are, to be the
Rule of our own manners and conduct, and how inconsistent it is
with the peace and security of the conscience, to defend our own
actions by the deportment of others, how pious soever, that have
gone before us, will appear in the clearest light from these words
(Gal. ii. 13), especially if we inquire into the history they relate
to, and consider the full scope and design of them. St. Paul
declares that for this fact he reproved St. Peter, and censured
him justly, and with more than ordinary freedom; not only
because he himself, to the scandal of so many of the brethren,
either from too great a desire of obliging, or a fear of giving
offence, expressed more favour for the Jetcish ceremonies than
became him; but by his example he carried others away into
the same hypocrisy, and by the same methods attempted to force
the believing Gentiles, against their will and their conscience,
into the rites of Judaism. Bp. Sanderson (Lectures on Con-
science, Vol. ii. p. 128. 181. 6th ed. Lond. 1722).
— συννυκεκρίθησαν--- ὑποκρίσει) This vacillation of St. Peter
is called ὑπόκρισις by St. Paul, because St. Peter was not ignorant
that these Levitical Ceremonies were not necessary to the Gen-
tiles. and ought not to be enforced upon them; and that it was
his duty to communicate with them, without exacting conformity
from them to those ceremonies. He had been taught this by the
heavenly Vision at Joppa, on which he himself had acted at
Cesarea (Acts x. 13). He had entertained Gentiles at Joppa
(Acts x. 23), and had eaten with them at Ceesarea (xi. 3).
Therefore his defection at Antioch was that of hiding the
truth, known to be truth, and of conniving at error, known to be
GALATIANS I. 14—18.
4 1°ANN’ ὅτε
εἶδον ὅτι οὐκ ὀρθοποδοῦσι πρὸς THY ἀλήθειαν τοῦ εὐαγγελίου,
εἶπον τῷ Κηφᾷ ἔμπροσθεν πάντων, Εἰ σὺ ᾿Ιουδαῖος ὑπάρχων ἐθνικῶς ζῇς καὶ
οὐκ ᾿Ιουδαϊκῶς, πῶς τὰ ἔθνη ἀναγκάζεις ᾿Ιουδαΐζειν ; 15 ἡμεῖς φύσει ᾿Ιουδαῖοι
καὶ οὐκ ἐξ ἐθνῶν ἁμαρτωλοί, 15 * εἰδότες δὲ ὅτι οὐ δικαιοῦται ἄνθρωπος ἐξ ἔργων *
νόμον ἐὰν μὴ διὰ πίστεως ᾿Ιησοῦ Χριστοῦ, καὶ ἡμεῖς εἰς Χριστὸν ᾿Ιησοῦν © 3%
ἐπιστεύσαμεν, ἵνα δικαιωθῶμεν ἐκ πίστεως Χριστοῦ καὶ οὐκ ἐξ ἔργων νόμου, δὲ
διότι ἐξ ἔργων νόμον οὐ δικαιωθήσεται πᾶσα σάρξ. "7 Εἰ δὲ ζητοῦντες δι-
δῚ
i Acts 10. 28.
& 11. 8---18.
& 15. 10, 11,
19—21, 24,
28, 29
καιωθῆναι ἐν Χριστῷ εὑρέθημεν καὶ αὐτοὶ ἁμαρτωλοὶ, dpa Χριστὸς ἁμαρτίας
la
διάκονος ; μὴ γένοιτο"
error. He was therefore κατεγγωσμένος, And this his fault was
ὑπόκρισις in its double character of dissimulatio and simulatio.
As Augustine says (Ep. 40), “ fallacem simulationem Paulus re-
prebendit.” See also below, on v. 14, ἀναγκάζεις.
14. οὐκ ὀρθοποδοῦσι πρὸς τὴν GANG. τ. εὐ. κιτ.λ.} are nol walk-
ing uprightly according to the truth of the Gospel.
᾿Ορθοποδεῖν is best explained by its opposite prevaricari,
said properly of those who do not plough in a straight furrow,
“non recto pede, sed varis cruribus ;’ and thence applied, ina moral
sense, to those who do not walk straight in the path of duty, but
diverge from the right line, especially by collusion ; and so is
used of prevarication generally.
On this use of πρὸς see Luke xii. 47, ποιήσας πρὸς τὸ
θέλημα. Winer, p. 361, Tertullian c. Marcion. iv. 3, and
Ellicott here.
The sense is well given by Vuly.: “ Recto pede incedere ad
veritatem Evangelii.”” Cp. Horat. (2 Epist. i. 58): “ Plautus ad
exemplar Siculi properare Epicharmi.”
The Truth (ἡ λήθει of the Gospel is an expression very
familiar with St. Paul describing specially its character as a dis-
pensation of Grace, and as distinguished from the Judaistic error
which he impugns in this Epistle. See Gal. iv. 16. Tit. i. 14.
— Κηφᾷ] 8o A, B, C (σ. 11), and so Scholz., Lach., Tisch.,
Meyer, Alford, Ellicott. Elz. has Πέτρῳ. See above, νυ. 11.
— El ot—(js] SoA, B, C, F, G, and several cursive MSS.,
and Origen and Vulg., and so Lachm., Meyer, Ellicott. Elz.
has (js after ἐθνικῶς, and the contrast is between the personal
practice in (fs and that required of others in ᾿Ιουδαΐζειν.
St. Peter lived ἐθνικῶς by going in to men uncircumcised at
Ceesarea, and eating with them (Acts xi. 3).
-- 75: The reading of the best MSS. and Editions. Εἰζ.
has τί.
St. Paul did not ask the reason why, for he knew well that
mo reason could be given for such coercion, but he asks πῶς;
how is it that thou (who wast instructed by a heavenly Vision at
Joppa, and who wast enabled by God’s grace to admit Cornelius
into the Church, and to speak as thou didst at the Council of Je-
rusalem, and who livest as do the Gentiles), how is it that thou
constrainest the Gentiles to Judaize ?
— ἀναγκάζει: constrainest them. How ?—by withdrawing
thyself from them.
In fact, the refusal of St. Peter to communicate with the
Gentiles unless they complied with the Levitical Law, was tanta-
mount to an imposition of that Law upon them as a ¢éerm of
communion.
Tf one part of that Law was obligatory upon them, the whole
was. If Peter would not communicate with them because they
would not observe the Levitical difference between meats as a
matter of obligation, he could nut in consistency communicate
with them unless they consented to receive Circumcision also as
necessary to salvation. He virtually imposed Circumcision on
them as a term of communion.
“Paul did not rebuke Peter because Peter observed in his
own person the traditions of his fathers, which, though no lonyer
necessary, were not as yet hur(ful. But he rebuked him because
he compelled the Gentiles to Judaize, which he could not do in
avy other way than by treating these Levitical rites as if, after
the coming of Christ, they were necessary to salvation.
“ This is what the Voice of Truth dissuaded by the Apostle-
ship of St. Paul. Nor was St. Peter ignorant of this verity. But
he acted through fear. ‘He feared them of the Circumcision.’ ”’
(Augustine, Ep. 40, Vol. ii. p. 127).
See also above on v. 13, and Augustine says, p. 287, ‘It
was contrary to Evangelical verity to imagine that they who be-
lieved in Christ could not be saved without the Levitical cere-
monies. This is what they of the Circumcision maintained ;
against whom the Apostle Paul contended with constancy and
valour.
18 εἰ γὰρ ἃ κατέλυσα ταῦτα πάλιν οἰκοδομῶ, παραβάτην
15. ἡμεῖς} we who are Jews by nature, and not proselytes
(Chrys.), and so enjoy great spiritual privileges (Rom. iii. 2), and
are not sinners of the Gentiles (i. e. sinners in the Jewish sense of
the word, see Matt. ix. 10, 11; xi. 19. Mark ii. 16. Luke v. 30.
Augustine), but yet, since we know that no man is justified by
the works of the Law (nor in any manner) except through Faith
in Jesus Christ; even we believed, ἐπιστεύσαμεν (and professed
our faith, see Rom. xiii. 11), in Christ, in order that we may be
justified by Faith in Christ, and not by the works of the Law:
because by the works of the Law no flesh shall be justified.
He says here, We are not sinners of the Gentiles. But he
takes care to state that the Jews are sinners also, as well as the
Gentiles, and he calls them such (v. 17).
On the language and doctrine of this passage, especially as
to the sense of the word justified, see Rom. iii. 20—28.
17. Ei δὲ ζγτοῦντες «.7.A.] If we Jews, seeking to be justified
by io were also found to be sinners as well as the Gentiles
v. 16).
( Observe the contrast between (ζητοῦντες and εὑρέθημεν. We
seek for righteousness, and have been found to be unrighteous.
We, in and by our very search for Justification, have been dis-
covered to be sinners. For no one seeks to be justified who does
not own himself guilty. And by seeking to be justified by Christ
we acknowledge that Christ died for our sins, and thus therefore
we are discovered to be sinners.
“ Te Christ therefore a minister of sin?” God forbid that
we should dare to say this! Our need of Justification did not
make us sinners, but declared us to be sinners. But Christ died
to take away our sins, and to reconcile us to God, which the Law
could not do. ‘Ecce quales nos inveni( gratia Salvatoris, quos
nec Lex sanos facere potuit! Quia ergo ex Lege non erat Jus-
titia, ideo mortuus est Christus ut per fidem justificentur qui ex
Lege non justificabantur.” (Augustine, Serm. 26.)
— μὴ γένοιτο] On this formula, derived from the LXX, it is
to be observed that the Septuagint render—
(1) yay (Amen) by γένοιτο. See the remarkable instance in
Deut. xxvii. 15—18, &c., and im; and
(2) They render mr (chalilah), i.e. absit, literally profa-
num sit, by μὴ γένοιτο (Gen. xliv. 7. 17. Josh. xxii. 29).
Μὴ γένοιτο, something much more than a direct negation,
such as ‘No verily.’ It is a vehement expression of indignant
aversion, reprobating and abominating such a notion as that by
which it is evoked. And therefore the English God forbid /
properly understood, i.e. God forbid that any one should so
speak, is a fit rendering of it.
The formula μὴ γένοιτο is used (as Conybeare observes)
fourteen times by St. Paul (ten times in the Epistle to the Ro-
mans, thrice to the Galatians, and once in 1 Corinthians), and is
generally employed by him to rebut an objection supposed by
him to be made by an opponent, as here.
18, εἰ γὰρ ἃ κατέλυσα)] God forbid! (i.e. that any one should
dare to say that Christ is a minister of sin). For (γὰρ), on the
contrary, if 1 build up again the foundation of the Levitical Law,
which I pulled down, I establish myself a transgressor.
The Apostle St. Paul, in this speech to St. Peter, courteous!:
uses the firet person, J, instead of the second, thou; and wi
that delicate refinement and consummate skill of which he isa
master (see on 1 Cor. vi. 12), he leaves St. Peter to adopt his
words, and to apply them to himself.
The speech of St. Paul to St. Peter is continued to the end
of this chapter, where it is well observed by Primasiue (Bp. of
Adrumetum in the 6th century), in his commentary, ‘‘ Hoc totum
sub sud persona adversus Petrum de Petro disputat.”
The metaphor here is an architectural one. St. Paul regards
himself and the Apostles generally as bui/ders of the Christian
Church, particularly by their decree at the Council of Jerusalem,
and especially St. Peter, who aaa by a vision from
52 GALATIANS II. 19—21.
1Rom.6.11,14 ἐμαυτὸν συνιστάνω" 'éyd γὰρ διὰ νόμον νόμῳ ἀπέθανον ἵνα Θεῷ ζήσω.
£52 Ὁ" Χριστῷ συνεσταύρωμαι, ζῶ δὲ οὐκ ἔτι ἐγὼ, ζῇ δὲ ἐν ἐμοὶ Χριστός: ὃ δὲ νῦν
ἐπ, ζῶ ἐν σαρκὶ, ἐν πίστει ζῶ τῇ τοῦ Υἱοῦ τοῦ Θεοῦ, τοῦ ἀγαπήσαντός με καὶ
m Rom. 6. 6. , ε ᾿ ενλ» a 2A υ 2.) 3 a ᾿ , a a 3 δ »
ch. 14. παραδόντος ἑαυτὸν ὑπὲρ ἐμοῦ. Οὐκ ἀθετῶ τὴν χάριν τοῦ Θεοῦ" εἰ γὰρ διὰ
. 34. , , » x NS 5. δι
ἐπ: Ἢ νόμου δικαιοσύνη, ἄρα Χριστὸς δωρεὰν ἀπέθανεν.
Tit. 2. 14. n Heb. 7.11.
heaven to receive Gentiles into the Church without the imposition
of the Law.
He and they had pulled down the Judaistic system of
Justification grounded on the works of the Law, and imposing
obedience to the Levitical Law, as of necessity to salvation, on
the Gentiles.
And in the place of that Judaistic system they had built up
the structure of Free Grace in Christ, and of universal Justification
through Faith in the atoning and cleansing efficacy of His blood
shed for the sins of the World.
St. Paul is here replying to those who alleged that he had
set aside the Levitical Law, and had made himself a fransgressor
of that Law; and that by accepting the Gospel, which by its de-
claration of universal need of justification proclaimed the univer-
sality of sin, and of free pardon through Christ, he made Christ
to be a minister of sin.
He declares that so far from this being the case, the fact is
that they who build up again the Law, do in fact build them-
selves up to be transgressors.
Observe the word συνιστάνω, ‘ constituo,’ ‘colloco.’ In this
word he follows up the architectural figure. The Architect would
constitute, establish, build up, and display Aimself as a trans-
even of the Law itself properly understood. And why ?
(1) Because it is Christ alone Who has fulfilled the Law;
and because it is only by virtue of our being in Christ, Who has
taken our Nature, and Who has engrafted us by Baptism into
Himself, and Who, as our Second Adam and Head, has perfectly
obeyed the Law for us, and made an all-sufficient Expiation for
our transgressions of the Law, and has paid its penalty for us by
His Death, that we are acceptable to God. But if we place our-
selves apart from Christ, if we are regarded by God as otherwise
than in Christ, if we rely for our hope of Justification on our own
obedience to the Law, then all our sins rise up against us; we
constitute ourselves transgressors ;
(2) Because the Law itself bore witness, in its Scriptures and
Sacrifices, to the universal sinfulness of man, both Jew and Gen-
tile (see Rom. iii. 9—31), and to the universal need of a Re-
deemer, and to the universal provision for Justification by means
of the blood of Christ ;
(3) Because also the Law, in its own Scriptures and Sacri-
fices, bore witness to its own manuductory and transitory cha-
racter, and to its own future fulfilment in the Gospel.
Therefore now that the fabric of the Gospel has been built
up by Christ, any one who, in professed zeal for the Law, would
impose the Law as obligatory on the Gentiles, would, in fact, pull
down the Gospel in order to build up the Law again on its ruins,
and would be rejecting the testimony of the Law itself to the
Gospel; he would be violating the Law itself, he would be build-
ing himeelf up into a transgressor of the Law. See Theodoret
here, who says, ‘“‘ The Apostle wisely retorts the objection of his
opponents. According to them, he who did not maintain the
Law transgressed it, but he shows them that now (after the Gos-
pel) it was transgression of the Law to maintain the Law.’”’ And
80 Chrysostom, “The Judaizers wished to prove that he who
kept not the Law was a transgressor of the Law; but the Apostle
shows that he who im the Law is not only a transgressor of
the Gospel, but of the Law itself, and that he sins against God
in endeavouring to reinstate that which has been abolished by
Him.”
See also the following verse.
19. ἐγὼ γὰρ διὰ νόμου] For I, through the Law, died to the
Law, that I might live to God, and, in saying this of myself, I
am speaking of thee, Peter, and of the Apostles generally, and of
all true children of the Law who have been brought by and
through the Law unto Christ, Who is the end of the Law (Rom.
x. 4). I died to the Law even through the operation of the
Law, which taught me that the Law was designed by God to
prepare me for a new birth in Christ. Therefore by going back
to the Law I should be doing violence to the Law; I should be
returning to a state of death, from that state of Life in Christ to
which I have been brought by the Law. Cp. Rom. vii. 4, Ye be-
came dead to the Law by the body of Christ. “ Per ipsam Le-
gem veterem ipsi Legi mortuus sum quia ipsa se cessaturans
preedixit.” (Primasius.)
The Law has led me to Christ; I obey the Law in coming
to Him. (Theodoret.) The Law was my pedagogus in leading me
by the hand, and bringing me, a child, to Christ, in order that I
might become a man in Him (see below, iii. 24). But (adds
Augustine), “ Hoc agitur per peedagogum, nt non sit necessarius
predagogus; sicut per ubera nutritur infans, ut jam non uberibus
indigeat, et per navem invehitur ad patriam, ut jam navi non
opus sit.’”
Thus I am brought by the Law to the Gospel, so as no longer
to need the Law; and if I remain in the Law I frustrate the
Law’s own work, which was to bring me to the Gospel.
— νόμῳ ἀπέθανον) I died to the Law. We must be careful
not to pervert this and other like speeches of St. Paul into pleas
for Antinomianism.
The Law is to be considered both as a Rule and asa Covenant.
Christ has freed us from the rigour and curse of the Law, con-
sidered as a Covenant, but he has not freed us from obedience to
the Law considered as a Rule. The Law, as a covenant, was
rigorous, and under that rigour we are not, now that we are in
Christ; but the Law, as a Rule, is equitable, and under that
equity we are still.
See Bp. Sanderson, iii. p. 295, and cp. below on Rom.
vii. 4.
— ta Θεῷ (how) I died to the Law that I should live to God.
A further reply to those who had alleged that by setting
aside the Law the preaching of the Gospel became an encourage-
ment to sin. No. I died to the Law that I might live to God;
not live to myself and to the world, but dive to God and Christ,
Who died for my sins, and Who therefore laid me under the
strongest constraint to abhor sin, for which He died, lest by
eae I should crucify Him afresh, and therefore he adds as
follows : —
20. Χριστῷ συνεσταύρωμαι} with Christ crucified, I have been
crucified also (cp. below, vi. 14). I have been crucified to Sin,
which crucified Him; and in His Burial and Resurrection repre-
sented in my Baptism, I was buried, and I rose again from the
death of sin. Yea, even Christ rose in me, and liveth in me, and
quickens me, who have been born into the body of Christ, in
order that I may live the life of Christ. See Chrys. here, and
Theodoret, who quotes Col. iii. 5. Rom. vi. 6, and Augustine in
Ps. cxviii. and Serm. 26.
So far is He from being a minister of sin (v. 17), that He
has crucified in me my sinful affections and lusts (see v. 24). He
has abolished sin in me, and in all who, being baptized into
His body, live as healthful and sound members of the same.
Cum Christo confizus sum cruci. Whoever mortifies his mem-
bers upon the earth, and is conformed to the death of Christ, he
is crucified with Jesus, and has the trophy of his own death
affixed to the tree on which his Lord died. (Jerome.)
Cp. Rom. vi. 1—23, the best commentary on this passage,
and showing how the sketch drawn by the great Apostle in this
Epistle to the Galatians was afterwards filled up by the same
hand in that to the Romans.
— ἀγαπήσαντός με] who loved me, i.e. who loves each man
individually, and aii universally. Chrysostom, who quotes John
iii. 16. Rom. viii. 32. Tit. ii. 12.
21. Οὐκ ders] A further reply, and something more than a
reply, to his opponents ;
Having disposed of their arguments against himself, he now
turns the controversy back on them ;
I do not frustrate, cancel the grace of God in Christ (as
shown in His dear Son, Who loved us and gave Himself for us)
as you do, if you rebuild the Law; for if Justification is to be
sought through the Law, then Christ, Who died for our sins,
died without cause,—* gratis, sine causé.” (Augustine.) Cp.
mets Death of C perfluo ficient
8 of Christ was δὼ us, if the Law is suffici
for Justification. (Theodoret.)
GALATIANS IL.
53
REVIEW OF THE SECOND CHAPTER OF THE EPISTLE TO THE GALATIANS.
Tae important circumstances mentioned by St. Paul in this
chapter seem to require a ial review.
I. St. Paul is relating the incidents of his own life after his
Conversion. He states that he came to Antioch, the principal
city of Syria, in which the disciples were first called Christians
(Acts xi. 26).
On the occasion to which he is referring, St. Paul met
St. Peter. St. Peter had been warned by a Vision and a Voice
from Heaven, not to regard any man as unclean (Acts xi. 9):
and he had also taken part in the Council of Jerusalem, in which
it was decided that no other burden should be laid upon the
Gentile converts, than that they shoud abstain from meats
offered to idols, and from blood, and from fornication ; and
consequently, that they were not subject to the ordinances of the
Levitical Law, which made distinctions between meats, and pro-
hibited the use of some as unclean (Acts xv. 29).
St. Peter, having been thus instructed, came down to An-
tioch, where he communicated, in the first instance, without
scruple, with the Gentile converts. He partook with them of the
same meats, at the same tables: and thus gave practical proof of
his persuasion, that the kingdom of God standeth not in meats
and drinks (Heb. ix. 10); that the Levitical Law was only the
shadow of the good things to come (Heb. x. 1) ; that the subs/ance
ie Christ (Col. ii. 17); that God is no respecter of persons (Acts
x. 34); that in Christ Jesus there is neither Greek nor Jew,
Circumcision nor Uncircumcision, Barbarian, Scythian, bond,
nor free: but Christ is all in all (Col. iii. 11).
But St. Peter was not exempt from human infirmities. Cer-
tain Jewish Christians came down from Jerusalem to Antioch
who were zealous for the Levitical Law, and did not as yet per-
ceive that its office was that of a schoolmaster, to bring men to
Christ (Gal. iti. 24); and not recognizing this its manuductory
and provisional character, were desirous of making it perpetual,
and of bringing the Gentiles under its yoke.
Accordingly, they remonstrated with St. Peter for eating
with the Gentiles; and their expostulations had too much effect
upon him. They induced him to contravene the mandates of the
heavenly Vision, and to disobey the edicts of the Council of Jeru-
salem. He withdrew himself from the Gentiles, fearing them
of the Circumcision (Gal. ii. 12), and even became a champion of
their principles, and endeavoured to win proselytes to their party.
As St. Paul expresses it, the other Jews dissembled with him, in-
somuch that Barnabas also was carried away by their dissimula-
tion.
But happily for St. Peter, and for St. Barnabas, and for
the Gentiles, and for the Jews, and for the Charch at large,
πρὸ was another Apostle at Antioch, and that Apostle was St.
If any one had a right to be zealous for the Levitical Law, it
was he, who was a Hebrew of the Hebrews, brought up at Jeru-
salem, at the feet of Gamaliel, of the straitest sect, a Pharisee
(Phil. iii. 5. 2Cor. xi. 22. Acts xxii. 3; xxiii. 6; xxvi. 5).
The whole bias of his early life had been on the side of the Law.
He therefore could not be charged with any prejudice against it.
But he had been led by the Holy Spirit to understand its true
character. He knew that it was of Divine origin, and that its
Divine origin was apparent in its providential arrangements and
prospective adaptations and preparatory adjustments to another
future dispensation,—to which it was introductory, in which it
was to be fulfilled, and by which (as far as its ceremonial ordi-
nances were concerned) it was to be superseded,—the Gospel of
He knew therefore, that now when the substance had been
revealed in the Gospel, of which the Law was the shadow, those
persons who would uate the Law, and make it of universal
obligation, did not understand the true nature either of the Law
or of the Gospel, but were resisting the will of the One Divine
Author of both.
St. Paul therefore did not take counsel with flesh and blaad
(Gal. i. 16). Peter was his friend, Barnabas was his friend, but,
still more, Truth was his friend. Christ had said, ‘‘ He that
loveth father or mother more than me, is not worthy of me.”
And, “ 77 any man come unio me, and hateth not brethren and
sisters, yea, and his own life also, he cannot be my disciple”
(Matt. x. 37. Luke xiv. 26, 27. 33).
St. Paul had been ordained to the Apostleship at Antioch.
(See Acts xiii. 1—3.) He could not be unmindful of the solemn
trust then commit to him. Filled with the grace of the Holy
Ghost then given him, and strong in the cause of God, he did not
waver. Though he was deserted by his friend and companion,
who had been ordained with him, and though he whom he re-
sisted was one who had received a special blessing from Christ,
and though he himself was almost alone, he stood up boldly and
publicly in the great city of Antioch, the centre of Gentile Chris-
tianity, in the defence of Truth. The false brethren (he says)
attempted to bring us info bondage. But to them we gave place
by subjection, no, not for an hour (Gal. ii. 4,5). And he de-
scribes his own conduct in these words: I withstood Peter to the
Sace because he was condemned. When I saw that they walked
not uprightly, I said to Peter, before them all, Why compellest
thou the Gentiles to live as do the Jews 7 (Gal. ii. 11. 14.)
Thus the courageous Apostle vindicated the cause of Chris-
tian Liberty, Christian Truth, and Christian Love. Thus the
“ Hebrew of the Hebrews,” the former Pharisee, stood forth as
the advocate of the Gentiles, and rescued them from the bondage
which the Jews would have imposed on them.
Thus also he delivered his brother Apostle St. Peter from
the sin of making the observance of the ritual Law to be essential
to a reception of the Gospel, and of propagating a Judaistic Chris-
tianity; or, in other words, he rescued him from the guilt of
enforcing unlawful terms of Church Communion.
II. We should have a very imperfect view of this History if
we omitted to consider the following question ;
How did St. Peter receive the rebuke of St. Paul?
Happily, we are enabled to ascertain this fact, by way of in-
ference, as follows :—
At the close of his second Epistle, written shortly before his
death (2 Pet. i. 14), St. Peter speaks of St. Paul; he there calls
Paul his Seloved brother, and he refers to St. Paul's Epistles.
Even as our beloved brother Paul also, according to the wisdom
given unto him, hath written unia you. St. Peter proceeds to
speak of St. Paul’s Epistles as Scripture, that is to say, St. Peter
declares that St. Paul’s Epistles were inspired by the Holy Ghost ;
and therefore he acknowledges that whatever is affirmed in them
is true.
‘We may observe also that the Epistle of St. Peter, where these
words occur, was addressed to Jewish Christians of Pontus and
Galatia (see 1 Pet. i. | compared with 2 Pet. iii. 1) ; that is, he was
writing to persons of the same class and country as are addressed
by St. Paul in his Epistle to the Galatians, to use St. Paul’s own
words, ‘to the Churches of Galatia’’ (Gal. i. 1, 2).
Now, in St. Paul’s Epistle to the Galatians, it is asserted that
St. Peter was condemned (κατεγνωσμένος, ii. 11) in withdrawing
himself from the Gentile converts at Antioch. Hence it follows
that St. Peter erred. And St. Peter, in referring to this Epistle
as Scripture, i.e. as the word of God, frankly acknowledges
himself to have erred. And it reflects no small honour on St.
Peter’s character that he has referred his readers to the Epistles
of his Jeloved brother Paul, and has lauded the wisdom of him
who censured him openly, and in whose Epistles the occasion of
this censure, and the error which called it forth, are described
without reserve.
TIL. This history is also fraught with instruction, in the
striking proof it affords of the truth of Christianity.
One of the earliest antagonists of Christianity, Porphyry,
who was brought up in the school of Origen, but afterwards
apostatized to Heathenism, pointed with contumelious scorn to
this passage in the Epistle to the Galatians, as exhibiting two
leading Apostles publicly contending with each other. ‘ How
could Peter and Paul,” he exclaimed, ‘be Ambassadors of God
and Heralds of Peace, since they could not refrain, in the sight of
Jews and Gentiles, from passionate altercation ! ?””
But if the Gospel had been a cunningly-devised fable, then a
public contest between its two main champions would have
greatly damaged it. But from that day it proceeded on its course
more gloriously. The great principle of the saving efficacy of
Christ's death, apart from the deeds of the Levitical Law, was
now established for ever by the intrepid eloquence of St. Paul.
1 3, Augustine, ii. p. 254. 257. 297, ed. Bened. Paris, 1838.
δά
Christianity was also seen by Jew and Gentile to be the
mother of moral virtues. It was the spirit of holy courage given
by the Divine Comforter which emboldened St. Paul to rebake
St. Peter in the presence of the Jews. And it was the same
Author and Giver of all spiritual gifts Who endued St. Peter
with patience to hear, with charity not to resent, and with wisdom
to profit by the rebuke of St. Paul.
How generous and lovely does his character appear when he
speaks of St. Paul as his beloved brother, and bears witness to his
wisdom, and refers to the Epistles of St. Paul, in which his own
failing is recorded! Here was a magnanimous use of correction,
and a noble recovery from error.
IV. This history also displays the true origin, nature, and
use of the Ceremonial Law.
It was a question of great importance and difficulty, How
that Law was to be treated by the Apostles?
Uf the Apostles, who were Jews by birth, had, on their re-
ception of the Gospel, suddenly snapped asunder all connexion
with the Levitical ritual, if they had at once renounced all the or-
dinances of the Mosaic Law, they would have appeared to treat
that Law as no better than a Heathen system. Thus they would
have seemed to place Christ in opposition to Moses, instead of
displaying Moses in his true character, as the divinely-appointed
Forerunner of Christ. The evils of such a course have been well
ointed out by Augustine, Ep. Ixxxii., who says, ‘ Ciim venisset
ides que prius illis observationibus (Legis Mosaicee) preenuntiata,
post mortem et resurrectionem Domini revelata est, amiserant
tanquam vitam officii sui. Verumtamen, sicut defuncta corpora,
necessariorum officiis deducenda erant quodammodo ad sepultu-
ram, nec simulaté, sed religiosé ; non autem deserenda continud, vel
inimicorum obtrectationibas tanquam canum morsibus projicienda.
Proinde nunc, quisquis Christianorum, quamvis sit ex Judeis, simi-
liter ea celebrare voluerit, tanquam sopitos cineres eruens, non erit
pius deductor vel bajulus corporis, sed impius sepulture violator.”’
Augustine has thus pointed out the way to the true view of
the Legal Ceremonies in their different stages—
1. Before the Gospel, as viva sed non vivifica.
2. After the Gospel, but before the destruction of the Temple,
as moribunda, sed non mortifera.
3. After the destruction of the Temple and diffusion of the
Gospel, as mortua et mortifera.
But if the Apostles had treated the Levitical ceremonies as
deadly, they would have armed the Gentiles with hatred against
Judaism, and have riveted the Jews in their prejudices against
Christianity. The Apostles would then have been like Mar-
cionifes and Manicha@ans, instead of being preachers of the Same
Everlasting Word Who spake first from Mount Sinai in the Law,
and afterwards from Mount Sion in the Gospel.
Here then were dangers on the one side:
There were no less perils on the other ;
If, after the consummation of the Law in the Death, Resur-
rection, and Ascension of Christ, the Apostles had continued
constantly and uniformly to observe the Rites of the Levitical
Dispensation, and had enjoined them as necessary to be observed
by the Gentile converts, they would have laid a heavy burden
upon them, and have led those converts to imagine that there
was a saving virtue in those Rites; they would have induced them
to place confidence in them, and have impaired the efficacy of the
Cross of Christ.
St. Paul was enabled by God to steer, wisely and charitably,
a middle course between these two extremes. He gave public
practical testimony to the Jews that he did not condemn the Ce-
remonial Law. He circumcised Timothy, whose mother was a
Jewess (Acts xvi. 15. He performed the vow of a Nazarite at
Cenchree (Acts xviii. 18). He purified himself according to the
Law at Jerusalem (Acts xxi. 24; xxiv. 18).
By complying thus far with the ordinances of the Ritual Law
he showed his countrymen that he concurred with them in re-
garding it as of Divine origin.
But he had something else to teach them. They were now
to learn that though the Ritual Law eas of Divine origin, it was
not of perpetual obligation; and that though it was perfect (as
every thing from God is) in its tendencies, it was imperfect in
itself; and that it had now found its proper end in that to which
it tended, and which ie perfect in itself. Those Levitical ten-
dencies were now evolving themselves, like swelling germs of
spring, into the spiritual fruits of the Gospel; and they were to
treated tenderly, and not to be rudely shattered as unripe
buds by a boisterous gale, but to be nurtured by the soft and
vernal breezes of Christian love, till they should set and ripen in
vigorous maturity on the sacred tree of the Church, now about
to expand itself in full majesty and beauty.
GALATIANS II.
But St. Paul took good care that no one should mistake the
foliage and flowers of the Law for the ripe fruit of the Gospel.
He did not censure St. Peter for observing Jewish ceremonies in
his own person, but he blamed him for imposing those ceremonies
as terms of communion on others. He rebuked St. Peter for
separating himself from the Gentile converts, who did not observe
those ceremonies. For this cause he withstood him to the face;
and not only by words, but by deeds he asserted the truth. He
did not compel Titus, a Greek, to be circumcised (Gal. ii. 3).
He ate and drank with the Gentiles, who made no distinction
between meats. He arraigned those who regarded circumcision
as necessary. He charged them with vitiating the Gospel. If ye
be circumcised, he said, that is, if ye be circumcised in the belief
that Circumcision is n and efficacious to salvation, tien
Christ shall profit you nothing (Gal. v. 2). If ye rely on the
ritual ceremonies of the Law, then ye deprive the sacrifice of
Christ of its due honour; ye virtually deny that His sacrifice is
alone meritorious and satis to God, and is a plenary
propitiation for the Sins of the whole world. Ye rob yourselves,
therefore, of pardon and grace; for if Righteousness come by the
Law, then Christ died in vain (Gal. ii. 21).
Thus we may recognize in this history a clear exhibition of
the true nature of the Law as preparatory to the Gospel, and the
Gospel as the completion of the Law; and the Cross of Christ as
the only cause of our Justification with God.
V. St. Paul’s example on this occasion is instructive in
another view. He did not at once renounce the Jewish cere-
monies. He even on some occasions complied with them. His
maxims were, Bear ye one another's burdens, and so fulfil the
law of Christ (Gal. vi. 2).
Though I am free /rom all men (he says) yet made I myself
servant unto all, that I might gain the more. Unto the Jews I
became as a Jew, that I might gain the Jews; to them that are
under the Law, as under the Law, that I might gain them that
are under the Law: to them that are without the Law, as with-
out the Law (being not without law to God, but under the Law
to Christ), that I might gain them that are without Law. To
the weak became I as weak, that I might gain the weak. Iam
made all things to alt men, that I might by all means save some
(1 Cor. ix. 19—22).
Thus by complying, under certain circumstances, with the
Levitical ceremonies, which had then become matters of indif-
ference, and might be practised as such, while ‘he Temple wes
yet standing *, and while the true nature of the Gospel was not
yet fully proclaimed, St. Paul set a noble example of Christian
condescension, Christian prudence, and Christian love.
But having done this, he would not proceed further. He
would not go on with St. Peter to enforce those Levitical cere-
monies as ferma of communion. When St. Peter withdrew him-
self from the Gentile converts, St. Paul withdrew himself from
St. Peter. He deserted St. Peter when St. Peter deserted the
truth. He withstood him to the face because he was con-
demned. He rebuked him for not walking uprightly; and
St. Peter had the wisdom and magnanimity to profit by the
rebuke of St. Paul.
. St. Paul then here teaches to be tolerant in indifferent
things,—that is, things which are neither commanded nor for-
bidden by lawful authority,—and to condescend with Christian
gentleness to the infirmities of the weak, but never to surrender
a fundamental principle of Truth.
He teaches that nothing is more cruel than that self-etyled
charity which patronizes popular fallacies, and surrenders un-
popular truths; that nothing is more intolerant than that self-
styled toleration which caresses falsehood, and nothing more illi-
beral than that self-vaunting liberality which deals out errors as a
boon ; and that he only is truly charitable who speaks the truth
He love; and that he is really liberal who rescues the erring from
is error.
VI. This history is also important in another respect.
In the chapter before us it is stated by St. Paul, that
St. Peter in withdrawing himself from the Gentiles at Antioch
walked not uprightly, and that he was condemned.
This Epistle of St. Paul is part of Canonical Scripture; that
is, it was inspired by the Hoty Guost. Whatever therefore is
ene in it is true. It is undeniable, therefore, that St. Peter
erred,
This error, be it observed, was in a matter of vital im-
portance ; it concerned the essence of Christianity.
It it clear therefore that St. Peter was not infallible.
In making this avowal, we are not to imagine that the
Epistles of St. Peter, which are contained in the Scriptures of
4 See below the quotation from Jivoker in note on Heb. xiii. 10,
GALATIANS II. I. 1.
the New Testament, are in any way blemished with the least
flaw of error.
Those Epistles were dictated through St. Peter by the Hoty
Guost; and they have been, and are, received as divinely-
inspired Scripture by the consentient voice of the Universal
Church of Christ, which is His Body, and in which His Spirit
dwells. A fallible mortal was their penman, but the Spirit Who
guided him was infallible.
The fallibility of the workmen who were employed in writing
the Scriptures, and the perfection of the work itself, constitute a
proof that the workmen were instruments, and that the work itself
is not of man, but of God.
St. Peter then was not infallible, and the Holy Spirit who is
infallible, speaking by the mouth of St. Paul in Canonical Scrip-
ture, affirms that St. Peter erred in a matter of faith and practice.
The particular form of St. Peter’s error was this. In con-
travention of the true nature of the Gospel, and in opposition to
a declaration which he himself had received in a vision from
heaven, and in contradiction to the decree of the Council at Jeru-
salem, a decree which he himself had aided in framing, he with-
drew himself from the Gentile converts, and required from them
an observance of the ritual Law.
He thus, as far as he was able, imposed upon them un-
warrantable terms of Church communion.
It was on this account that his brother Apostle, St. Paul,
resisted him openly, and gave him a public rebuke.
The Bishop of Rome professes to be the Successor of St.
Peter. In virtue of this alleged succession, he affirms himself to
be infallible. On the same ground he claims to be the Supreme
Governor of the Church ; and he asserts that he is irresponsible,
that he can give laws to the world, and may not be resisted
by any’.
Ἷ Let us grant, for argument’s sake, that the Bishop of Rome
fz successor of St. Peter;
But St. Peter himself was not infallible. The Holy Ghost in
Scripture says St. Peter was condemned, that he walked not up-
rightly.
Next, St. Peter was not irresponsible. He was openly re-
sisted, he was publicly rebuked by St. Paul.
St. Peter did not give laws to the Church. He did not claim
dominion over her faith (2 Cor.i. 24). He did not act as a Lord
over God's heritage (1 Pet. v.3). No. Like ἃ wise and cha-
ritable man, he listened to the reproof of his brother Apostle; he
55
thanked him for his rebuke, and, almost with his dying breath,
he referred to the Epistles of St. Paul, in which that rebuke is
contained, and he acknowledged them to be Holy Scripture in-
spired by the Holy Ghost (2 Pet. iii. 15, 16).
The mode in which St. Peter erred at Antioch was, as has
been said above, by imposing unjustifiable terms of communion,
Notwithstanding the warning and instruction given by this ex-
ample of St. Peter, the Bishops of Rome have erred in the same
manner, though in a far greater degree. They have invented
articles of doctrine contrary to the Word of God; they have
framed and promulgated one very recently ‘,—that of the sinless-
ness, original and actual, of the Blessed Virgin,—and they require
all men to accept those articles at their bidding, on pain of ever-
lasting damnation.
St. Peter was betrayed into an error, but he speedily re-
covered from it; and he blessed St. Paul, who rebuked and
retrieved him.
But the so-called successors of St. Peter have persisted in
imposing uuscriptural terms of communion for more than a
thousand years.
Nor is this all. Instead of confessing their errors, and
instead of thanking and blessing those who have charitably
pointed out those errors, and have laboured to bring them back
to the Truth and to Christ, they have driven them from them,
they have loaded them with contumelies and curses 5, and they
have denounced them as heretics, and schismatics, and rebels;
and they have declared to them and to us, that if we do not
renounce our faith, and embrace their dogmas, we are no better
than heathens, and cannot be saved®.
Thus then the present chapter of this Epistle to the Galatian
Churches, is fraught with Divine instruction to all in every age
of the Church. St. Paul has solemnly declared with a reiterated
warning, in this Epistle, that if any man, or even an angel from
heaven, preach any thing besides the Gospel, which he preached
and the Church received from him, he is to be accounted as
anathema (Gal. i. 8,9). They who imitate the Apostle in his
zeal, his prudence, his wisdom, his courage, his charity, will share
with him in his victory, through the power of Christ which
strengthened him, and will strengthen them; and they, through
Christ’s merits, will be joined together hereafter to the company
of Apostles, and Evangelists, and Saints, and Martyrs, in which
St. Paul and St. Peter are, and to which all will come who tread
in their steps.
1Π. 1 *7N ἀνόητοι Γαλάται, τίς ὑμᾶς ἐβάσκανεν, οἷς κατ᾽ ὀφθαλμοὺς ᾿Ιησοῦς ab.5. 7.
Χριστὸς προεγράφη ἐν ὑμῖν ἐστανρωμένος ;
Ca. III. 1, ἾὮ ἀνόητοι Γαλάται) O foolish Galatians,—foolish
as children. See next note, and v. 3.
This bold language of reproof, in an Epistle sent to be circu-
lated and read in the Churches of Galatia, affords a striking proof
of St. Paul’s consciousness of his own Divine mission and autho-
rity. And the preservation, and general reception, and universal
dissemination of this Epistle, as divinely-inapired Scripture, isa
strong testimony of, and tantamount to, a public recognition of
that authority on the part of the primitive Churches, and of the
Universal Church of Christ.
This testimony will appear still stronger, when it is borne in
mind that this reproof, though addressed to the Galatians, yet
was also no less a rebuke to the large and powerful contemporary
3 The following are statements of their own claims, made by
Bishops of Rome in their own words :—
‘ope Gregory VII.—Solus Romanus Pontifex ire dicitur
Universalis. nicum est nomen in mundo, Pape, videlicet. Sen-
tentia illius a nomine debet retractari; et ipse omnium solus re-
tractare potest. Romana Ecclesia x m_erravit, et xunquam
errare poterit.” These and other like assertions of Pope Srey
will be found in the Annals of Cardinal Baronius ad a.p. 1076,
Vol. xi. p. 634, ed. Colon. 1609.
Pope Innocent 11]., a.p. 1198 (Decret. Greg. ix. lib. iii. tit. viii.
c. 4).—* Secundum plenitudinem potestatis, de jure possumus contra
jus dispensare.”
Pope Boniface VIII., a.p. 1294.—“‘Subesse Romano Pontifici
omni humane creature unciamus omnino esse de necessitate salutis.”
Extray. Com. i. tit, 8, cap. i. p. 1159, ed. Lips, 1839.
party of Judaizers who had beguiled the Galatians and others into
this foolishness. Cp. note below on Tit. i. 12, Κρῆτες ἀεὶ ψεῦσται.
— ἐβάσκανεν ‘fascinavit,’ bewitched. Βάσκανος is, properly,
one who is supposed to bewitch by the influence of an evil eye,
particularly of envy and jealousy. Cp. Schol. Theocr. v. 13;
vi. 39; and Virgil, Eclog. iii. 103, ‘‘ Nescio quis teneros oculus
mihi fascinat agnos.”” lian, H. A. i. 53, βασκάνων ὀφθαλ-
Bobs φυλάττεσθαι.
Hence the word βασκαίνω was applied to describe the opera-
tions of Envy, which seem to be designated by ‘the evil eye’ in
Matt. vi. 23; xx. 15. Cp. Horat. (1 Ep. xiv. 37),
‘“‘ Non isthic obliguo oculo mea commoda quisquam
Limat ;”
Pope Leo X. says, in his Bull, “ Exurge, Domine,” a.v. 1520
(in Bullario Romano V. p. 491, ed. Rom. 1743), “* Docuissemus eum
luce clarius, Romanos Pontifices in suis canonibus et constitutionibus
quas mordere nititur runquam errGsse, quia juxta Prophetam nec in
Galaad resina nec medicus deeet™ (Jer. viii. 22). And he declares it
heretical to say that the Pope cannot constitute articles of fa
“ statuere articulos fidei.” bid. p. 489.
4 Dec. 8, 1854.
® e.g. in the Bull “in Cena Domini,” iterated by more than
twenty different Po It will be found in the Roman Bullarium,
iv. p. 118, and Stres/wolf, Libri Symbol. Eccl. Cath. ii. p. 355.
6 In the creed of Pope Pius IV., professed with an oath by all
Roman Ecclesiastics, that none can be safe who do not belicve it.
δ6 GALATIANS IIL 2—5.
ht ἐξ ἀκοῆς πίστεως ;
1 Cor. 1, 4, 5.
2° Totro μόνον θέλω μαθεῖν ἀφ᾽ ὑμῶν, ἐξ ἔργων νόμον τὸ Πνεῦμα ἐλάβετε,
3 Οὕτως ἀνόητοί ἐστε, ἐναρξάμενοι πνεύματι νῦν σαρκὶ ἐπιτελεῖσθε ;
4 « Τοσαῦτα ἐπάθετε εἰκῆ, εἴ γε καὶ εἰκῆ ;
ὃ Ὃ οὖν ἐπιχορηγῶν ὑμῖν τὸ Πνεῦμα, ‘wal ἐνεργῶν δυνάμεις ἐν ὑμῖν, ἐξ
ἔργων νόμον ἢ ἐξ ἀκοῆς πίστεως ;
The Ancient Glossaries interpret βασκαίνειν by φθονεῖν. And
this meaning is doubtless intended here.
For it must be remembered, that one of the strongest
motives of the Judaizers to enforce the Levitical Law on the
Galatians and other Gentile Christians, was Envy.
They were jealous of the communication of the privileges of
the Gospel to the Gentiles, without previous conformity to the
Levitical Law. Our Lord had prophetically described their feel-
ings and practice, in the character of the Elder Brother in the
Parable of the Prodigal Son (see on Luke xv. 28), and the Apostle
of the Gentiles often adverts to it. Hence Chrys. interprets τίς
éBdoxave here, by τίς ἐφθόνησε; ‘who envied you?’ And 8.
Jerome, citing the passage of Virgil above quoted, observes, that
the evil eye of Envy was supposed to be particularly injurious to
the young ; and therefore the word was applicable to the ‘ teneros
agnos’ of the Apostle, viz. to the Galatians as newly converted—
his lambs in Christ.
The comment of Primasius deserves mention here, as pre-
paring the way for the true exposition. ‘ Quis vos fascinavit 7
Quis vobis invidit? In Greco significantius ponitur βάσκανος,
JSascinator. Dicitur fascinus proprié infantibus nocere, et etati
parvule.’’ He then quotes Virgi/, as above: ‘‘Quomodo ergo
tenera etas noceri dicitur fascino, sic etiam Galate, in Christi
fide nuper nutriti. Quis vos fascinavit quibus tantum manifesta
eat passio Christi, me preedicante, ut eum ante oculos vestros
pendere putaretis ?””
After ἐβάσκανε Elz. adds τῇ ἀληθείᾳ μὴ πείθεσθαι, which
words are not found in the best MSS. and Editions. 8. Jerome
testifies that they were in some copies in his days, but not in
Origen’s MSS., and that he therefore did not insert them in his
ras Version. They are, doubtless, an explanatory gloss, derived
mv. 7.
— οἷς κατ᾽ ὀφθαλμοὺς ᾿Ιησοῦς Χριστὸς προεγράφη ἐν ὑμῖν
ἐσταυρωμένος] before whose eyes Jesus Christ was plainly written
in you, crucified.
Remark the order of the words, which may be an aid in
clearing up the sense of this difficult
I. It is to be explained by reference to the words which
le it, —
Who bewitched you with his envious eye,—you, who had
Jesus Christ plainly written before your own eyes, in you; and
who therefore ought to have been proof against his bewitching
influence ?
This being borne in mind, we may next observe,
II. That the sentence seems to contain 8 double allusion ;
(1) To a Heathen practice.
(2) To a Jewish one.
(1) To a Heathen practice. In order to guard children, and
even grown-up persons, against the influence of the evil eye, cer-
tain objects were attached to their persons, as amulets (called
περίαπτα, wepidupara), being tied round them. See Ernesti on
Xenophon, Mem. Socr. ii. 6, 3, and the Commentators on Virgil,
Eclog. vii. 25—27, ‘* Baccare frontem cingite,’’ &c.
This practice is still retained in Greece and Italy ; and it is
worthy of remark, that certain scrolls of portions of the Scrip-
tures are sometimes used for this purpose, which are visibly fore-
wrillen (προγεγραμμένα) to guard the wearer against the evil
eye. Cp. Bingham (Antiq. xvi. 5), who says that ‘‘ many Chris-
tians made use of charms and amulets, which they called periam-
mata and phylacteria, pendants and preservatives. These were
made of ribands with a text of Scripture.” See Conc. Laodic.
Can. 36. And Chrys. (Hom. 73 in Matth.) speaks of women
who made phylacteries of the Gospels to hang about their necks.
And see Basil, in Ps. 45. Epiphan. Her. 16, de Phariseeis.
(2) To a Jewish practice.
The Jews were commanded to have certain precepts of Scrip-
ture, as it were, written before their eyes. See Deut. vi. 8:
“ Thou shalt bind them for a sign upon thine hand, and they shall
be as frontlets between thine eyes.’’ See also Exod. xiii. 16, and
Deut. xi. 18.
Interpreting this precept literally, the more rigid Jews, such
as the Judaizers of ja, wore, accordingly, certain texts of
Scripture upon the forehead, between the eyes. These texts were
Exod. xiii. 1. 10, 11I—16. Deut. v. 4—9; xi. 13—21. See
Jahn, Archeol. Bibl. § 319. And they derived their Hebrew
name from this circumstance. These parchment scrolls of Scrip-
ture, thus bound between the eyes, were called φυλακτήρια, pre-
servatives, amulets. See on Matt. xxiii. 5.
(3) These considerations may enable us to explain St. Paul’s
meaning as follows;
O foolish Galatians,—foolish as children,—who was it that
bewitched you with his evil eye of jealousy ? who envied you the
liberty of Christ, and desired to spoil you of it? who beguiled
you, my little children (Gal. iv. 19), whom I was rearing up as
a father into men in Christ? who beguiled you back into Judaism,
with its rites and ceremonies and external observances? Your
false teachers who so deal with you, would have written and
bound before your eyes the scrolls of the Law; they would have
laid upon you its outward fringes and phylacteries, and thus
would have entangled you in bondage. Who envied you the
liberty of the Gospel, which I, your Apostle, preached to you ?
who bewitched you, before whose eyes was written and bound by
me, as your true scriptural scroll, your frontlet of Faith, your
Spiritual Phylactery, Carist Crucirizp; and who had, as I
thought, thus been guarded by me against all the envious fascina-
tion of your spiritual enemies ?
Let us now consider the remainder of the sentence ;
— ἐν ὑμῖν doravpwpdvos] ἐν ὑμῖν is omitted by some MSS.,
and rejected by Lachm.; but is rightly retained by Tisch.,
Meyer, Ellicott, Alford. :
It is to be explained from the considerations just stated ;
The Phylactery, which was written and bound by me before
your eyes, was not an oufwerd one, on your forehead,—like that
of your Judaizing deceivers,—but it was an internal one, ἐν ὑμῖν,
in your hearts,—a frontlet between the inner eyes of your Faith ;
it was Jesus Christ within you, and that crucified.
The words ἐν ὑμῖν, in you, derive additional light from
ie Ὺ had just said, (7 ἐν ἐμοὶ Χριστὸς, Christ liveth in me
ii. 20). ὃ
2. τὸ Πνεῦμα ἐλάβετε] Received ye the Spirit from the
works of the Law, or from the hearing of Faith?
Did the spiritual gifts then bestowed upon you in your baptism,
in the speaking of tongues, proceed from any words of the Levitical
Law, and not from the hearing of Faith; from the hearing, not
only of the outward ear, but from the inner hearing, the spiritual
hearkening, of Faith? Cp. Theodoret and Chrys.
᾿Ακοὴ is not passive here ; it does not mean the thing heard,
the κήρυγμα, or Gospel ; but it is the spiritual faculty and func-
tion of hearing ; and ἀκοὴ πίστεως is the hearing ear of Faith,
which listens attentively to the command of Christ, “‘ He that
hath ears to hear, let him hear.”” So ἀκοὴ, ear, Matt. xiii. 14.
Mark vii. 86. Luke vii. 1. Acts xvii. 20; xxviii. 26. 1 Cor.
xii. 17. Heb. v.11. Cp. note on 1 Thess. ii. 13.
3. οὕτως ἀνόητοί ἐστε] 40 foolish are ye? These sentences
are like 90 many aculei, darted rapidly forth in a volley from the
heart of the Apostle, in the vehement emotion of his indignation
and love. Each of them contains 8 separate argument, and
affords matter for special consideration. They are therefore
printed separately.
4. Τοσαῦτα ἐπάθετε εἰκῇ) suffered ye so many things in vain ἢ
Ye suffered afflictions for the Gospel, and not for the Law. If
now ye go back to the Law, these sufferings will have been in
vain, But if ye go forward in the Gospel they will not be in
vain, but will lead you to glory. ‘Will you allow any to take
away from you your heavenly crown? Theodoret, Jerome,
Chrys.
al εἴ ye καὶ εἰκῆ] If really even in vain. If, which I cannot
imagine pessible, ye even allow your sufferings to have been
wasted on nothing; which will not be the case if you return, as I
trust you will, to a better mind. Chrys., Bp. Fell.
5. Ὁ ἐπιχορηγῶν ὑμῖν τὸ Πνεῦμα x.7.A.] A return to the ar-
gument in v.2. He who ministereth to you the Holy Spirit,
and worketh wonders within you (viz. Almighty God), does He
e ie as a fruit growing out of the Law, or of the hearing of
‘aith ὃ
On your conversion to Christ, God gave you extraordinary
GALATIANS II. 6—18.
8 * καθὼς ᾿Αβραὰμ ἐπίστευσε τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην.
57
e Gen. 15. 6.
Rom. 4. 3.
1 Twoaxere dpa ὅτι of ἐκ πίστεως οὗτοί εἰσιν υἱοὶ ᾿Αβραάμ. ὃ " Προϊδοῦσα James? 35.
δὲ ἡ γραφὴ ὅτι ἐκ πίστεως δικαιοῖ τὰ ἔθνη ὁ Θεὸς, προενηγγελίσατο τῷ
> Ld 9 > , > Ὶ , BY ¥ 9° e
ABpadp ὅτι ἐνευλογηθήσονται ἐν σοὶ πάντα τὰ ἔθνη. 9 Ὥστε οἱ
πίστεως εὐλογοῦνται σὺν τῷ πιστῷ ᾿Αβραάμ.
‘ 3 ν la > 8 een , | ed , ν
Οσοι γὰρ ἐξ ἔργων νόμου εἰσὶν, ὑπὸ κατάραν εἶσί' γέγραπται γάρ ὅτι δ Dent a ae
104?
3 , a a > 2 , 3 a a , 3
Ἐπικατάρατος πᾶς ὃς οὐκ ἐμμένει ἐν πᾶσι τοῖς γεγραμμένοις ἐν τῷ
βιβλίῳ τοῦ νό ῦ n ὑτά
ἣ μου, τοῦ ποιῆσαι αὐτά.
ovrat παρὰ τῷ Θεῷ δῆλον, ὅτι ὁ δίκαιος ἐκ πίστεως ζήσεται.
, 3 Ὁ i” 3 9 ε , > » Ld 3 > Ὁ
νόμος οὐκ ἔστιν ἐκ πίστεως, ἀλλ᾽ ὁ ποιήσας αὐτὰ ζήσεται ἐν αὐτοῖς.
12, 16.
Boe: 12. 8.
2 18. 18.
ΕΚ & 22. 18,
& 26. 4.
Acts 3. 25.
5, Fzek. 18. 4.
Rom. 3. 19, 20.
NtOr, δὲ ἐν νόμῳ οὐδεὶς δικαι- δι δος
Rom. 1. 17.
12 Ὃ δὲ ἃ δ. 20.
ch. 2. 16.
Heb. 10. 38.
181 Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου γενόμενος ὑπὲρ ἡμῶν 1 Devt, 21. 3.
3 Cor. 5. 31.
gifle (χαρίσματα), tongues, ἄς., and He is ever bestowing upon
you ordinary graces, love, joy, the fruits of the Holy Ghost,
and thus He has sealed your profession of Faith. But He never
operates in this marvellous manner on any who rest their hopes
of salvation on the Levitical Dispensation, apart from Christ.
Thus, by His own working within you, He testified to you
that Justification is to be sought and obtained by Faith in Christ,
and not by the deeds of the Law.
6. καθὼς ᾿Αβραάμ] An answer to a supposed objection, viz.
How can it be said that Justification is never given by God
except as a fruit of Faith in Christ 7
Was not the Patriarch Abram justified ?
Yes, but it was by Faith, as the Law itself testifies. (Gen.
xv. 6.) There is but one way of Justification to any, viz. by
Faith in Christ; and all who are justified, are justified in this
way. See Acts iv. 12. Heb. xiii. 7, 8.
Abram believed in Christ fo come; you believed in Christ
having come. The seasons of the Church vary, but not her Faith.
See S. Aug. Tract. in Joann. xlv. iii. p. 2131, ‘Ante adventum
Domini Nostri Jesu Christi, quo humilis venit in carne, pre-
cesserunt justi, sic in Zum credentes venturum, quomodo nos
credimus in eum qui venit. Tempora variata sunt, non Fides.
Diversis quidem temporibus, sed per unum fidei ostium videmus
ingressos.”” See also S. Aug. ii. pp. 415. 420, and S. Irenaeus,
iv. 5. 4, who says, ‘‘ We, having the same faith as Abraham had,
and bearing the cross as Isaac did the wood, follow Abraham.”
For mankind had already been taught in Abraham to follow the
Word of God —Christ. Abraham in his Faith followed the com-
mand of the Word of God. He with a willing mind gave up his
only-begotten son as a sacrifice to God, that God might be pleased
to give up His own Only-begotten as a sacrifice for our redemp-
tion. Thus Abraham, who was a Prophet, and who saw in the
Spirit the Day of Christ (John viii. 56) and the diepensation of
His Passion, by Whom (viz. Christ) he also, and all they who
believe as he believed, would begin to be saved, greatly rejoiced.
The Faith of the holy men of the Ancient Church, before
the coming of Christ, is clearly expressed by the father of the
Baptist in Luke i. 68—79, and in the Song of Simeon, Luke ii.
25—32. See also below on Heb. xi. 19, and the Essay in Bp.
Barlow's Remains, p. 582—592, “ Patres sub antiquo foedere per
Christi mortem salutem sunt consecuti,”’ and the XXXIX. Ar-
ticles, Art. VII., ‘Both in the Old and New Testament ever-
lasting life is offered to mankind by Christ ; wherefore they are
not to be heard Which feign that the Old Fathers did look only
for transitory promises.” In the words of Hooker (i. ii. 4—8),
“The Invisible Church consisteth only of true Israelites, true
sone of Abraham, true servants and saints of God.’’ -
-- ἐλογίσθη---δικαιοσύνην)] See on Rom. iv. 1—11], where the
argument is expanded.
7. Γινώσκετε) ‘Cognoscite,’ Iren. iv. 21, but he has ‘cog-
noscitis,’ v. 32. The former, Know ye, is preferable; and so the
Vulgate, and Syriac and English Versions, and Ellicott.
— of ἐκ πίστεως} they who spring (ἐκ) out of Fuith, as their
root, as opposed to those who are ἐκ νόμον. See on Rom. iii. 26;
iv. 14. 16; v. 1; x. 6, and below, vv. ὃ, 9. 12. 22. 24, and who
springing out of it, depend on ἐξ (a common sense of ἐκ, see
Winer, p. 329), and bring forth fruit from it.
8. τὰ ἔθνη} the Gentiles, emphatic: an answer to another ob-
jection tacitly supposed; that though Abraham was justified by
faith, yet, as he was the Father of the Jews, the Heathen had no
right to expect to be justified as he was.
This objection is likewise answered by the Apostle from the
Lew iteelf (Gen. xii. 3; xviii. 18; xxii. 18; xxvi. 4), proclaiming
that, not the Jews only, but αἰ Nations, would be blessed in him.
Vou, 11.- Part III. ;
And therefore all, of whatever nation, who believe as he did, are
justified with she believing Abram (σὺν τῷ πιστῷ ᾿Αβραάμ). See
Treneus, iv. 21.
10. “Ὅσοι γάρ] A new argument.
Not only does Justification (i.e. acguittal with God) not
come from the Law, but they whose works spring out of the
Law as their root, are under a Curse: for the Law requires per-
Ject Obedience, and denounces malediction on those who do not
continue in Obedience to all the commandments of the Law
(Deut. xxvii. 26. Cp. Swrenhus. p. 569), a condition which no
one has ever fulfilled, as the Book of the Law itself declares,
which pronounces a// men to be sinners. See the quotations
from the Old Testament cited by the Apostle in Rom. iii. 10--- 19.
And therefore the Old Testament (to which the Judaizers them-
selves appeal) points nof to the Law as affording any hope of
Justification to man, but expressly declares that the just shall live
by Faith, or, aa the Hebrew literally signifies, the just shall live
by Ais faith (Habak. ii. 4. See on Rom. i. 17); whence it is
evident that ἐκ πίστεως is to be construed with (foera: and not
with δίκαιος.
— ὅτ] Not in Ziz., but in the best MSS. and Editions.
— 'Emixardparos] The Law itself declares that “ Cursed is
every one that continueth not in ali thinge which are written in
the Book of the Law to do them.”
It may be objected—
Was not therefore the Law an evil, inasmuch as no one
could obey it in all things, and inasmuch as it declares all to be
cursed who do not obey it?
No. The Law was holy, just, and good (Rom. vii. 12). It
did not make men to be accursed, but it showed all men to be
sinners (see on Rom. v. 20; vii. 7—13), and therefore under a
curse, and liable to death, the wages of sin.
It proved, therefore, that they must look elsewhere for help,
and not to themselves. The Law corrected their pride and self-
sufficiency, and demonstrated their need of a Redeemer whose
sacrifice for sin was pre-announced in the Scriptures of the Old
Testament, and was prefigured in all the Ritual of the Law; and
thus the Law itself prepared the way for the Gospel.
And all the holy men who lived before the Law (such as
Abraham), and under the Law (as David), were candidates for a
blessing, and were not subject to a curse, because they did look
for justification to Him Who was promised even to Adam after
the Fall (Gen. iii. 15). See above on νυ. 6, below on v. 21.
12. ὁ ποιήσας) he who performed the Law shall live in it. See
Levit. xviii. δ, where the original signifies, ‘‘ which things if a
man do, he shall live by them.” Whence the Jewish Rabbis
argued that the Law offered life. True: but it did not give the
grace to do those things which were requisite to attain life; and
it pronounced that he who did nof do them was under a curse
(Deut. xxvii. 26. Cp. Surenhus. p. 572). “AvOpewos is added in
Elz. after αὐτά, and is in LXX, but not in the original Hebrew,
nor in A, B, C, D*, F, G** here, and is rejected by Griesbach,
Scholz., Lach., Tisch., Meyer, Ellicott, Alf.
18. ἐξηγόρασεν] redeemed us from or out of. The aorist is
important to be observed, as intimating that the Redemption was
effected by one act, i.e. by the shedding of His Blood, paid as
the price (τιμὴ, λυτρόν) of our ransom, when He became a curse
for us by dying on the cross. See 1 Pet. i. 18, 19. 2 Pet. ii. 1.
Rev. v. 9. Bp. Pearson on the Creed, Art. X. p. 680, note.
— ἡμᾶς] us. Limited to the Jews by some Expositors ;
But this seems to be a defective view of the sentence.
It is true that the Moral Law, as promulgated by Bfoses to
the Jews, obliged them in a ial manner, even by that peculiar
promulgation. But that promulgation was in fact ἕω ἃ τὸ-
58 GALATIANS II. 14.
, Lg ΄ 39 Ld A e , oy ,’
κατάρα, ὅτι γέγραπται, Ἐπικατάρατος πᾶς ὃ κρεμάμενος ἐπὶ ξύλου,
“ ἵνα εἰς τὰ ἔθνη ἡ εὐλογία τοῦ
᾿Αβραὰμ γένηται ἐν Χριστῷ ᾿Ιησοῦ, ἵνα τὴν
ἐπαγγελίαν τοῦ Πνεύματος λάβωμεν διὰ τῆς πίστεως.
publication of the original principles of Morals, and primitive
Natural Law, which oblige, and always have obliged, ali Man-
kind. See on Rom. v. 13.
And as Disobedience to God’s Law subjects him who dis-
obeys to a curse, and as no man has perfectly fulfilled the moral
Law, given before the Sinaitic dispensation, and coeval with man’s
very existence, therefore ali Mankind are by nature, as well as by
ee express declaration of the Levitical Law, under God’s male-
liction.
Besides, in the ages which intervened between the publication
of the Law and the Gospel, the Moral Law of the Decalogue
being up to that time the only written Revelation of Moral Law,
that Moral Law obliged all to whom it was made known, and all
were bound to accept it, with all its commands to obey, and all its
denunciations for disobedience.
Consequently St. Paul here, in quoting Deut. xxvii. 26, re-
cites the words thus, ‘‘ Cursed is every one who continueth not in
all that is written in this Book of the Law to do them.’
Therefore Christ by His death redeemed all, and not the
Jews only, from the curse of the Law.
Therefore, in saying that Christ redeemed us from the curse
of the Law, St. Paul means that He redeemed the Gentile Ga-
latians as well as himself; that He redeemed αἱΐ mankind, even
Abraham himself and the Patriarchs who lived before the Law
was given.
This is the language of Christian Antiquity; see Justin
Martyr (Dialog. c. Tryph. capp. 94—96), who says that “all
mankind was liable to the curse according to the Law of Moses,
which says, ‘Cursed is whosoever,’ &c. (Deut. xxvii. 2€).’’ The
Father of all willed that His own Anointed should take on Him-
self the Curse due to all Mankind, well knowing that He would
raise Him from the Dead.
Why, therefore, do ye Jews speak as if He were cursed, and
not rather weep for yourselves who crucified Him ?
S. Jerome also says here, “ Patriarchas de maledicto legis
redemit Christus;” and Theodoret, ‘‘When all were under the
curse of the Law, Christ redeemed us from it.” And so Pri-
masius, “ Redemit nos Christus de maledicto legis, quod peccan-
tibus constitutum est.”
This is also the language of our own best Divines ;
Christ hath redeemed us from that general curse which lay
upon all men for the breach of any part of the Law, by taking
upon Him that particular curse which underwent a certain punish-
ment of the Law (Deut. xxi. 23). Bp. Pearson on the Creed,
, 39.
μ To which may be added the following clear statement :—
The Law of Moses, as a Rule, only showeth us what is good
and evil, what we are to do, and not to do. He hath shewed
thee, O man, what is good, and what doth the Lord require of
thee (Mic. vi. 8), without any condition annexed, either of reward
if we observe it, or of punishment if we tranagress it ;
But the Law, as a Covenant, exacteth punctual and personal
performance of every thing that is contained therein, with a con-
dition annexed of God’s acceptance, and of blessing if we perform
it to the fall, but of His wrath and curse upon us if we fail in
any thing ;
Now, by reason of ion, we having all broken that
Covenant, the Law hath its work upon us, and involveth us aé/
in the curse (Gal. iii. 10); 80 as by the covenant of the Law no
Siesh living can be justified (ibid. 11);
Then cometh in Christ, Who, subjecting Himself for our
sakes to the Covenant of the Law, first fulfilleth it in His own
, but in our behalf as our surety, and then disannulleth it,
and instead thereof establisheth’ a better covenant for us (Heb.
viii. 6), even the covenant of Grace. So that now as many as
believe are free from the Covenant of the Law, and from the curse
of the Law, and set under a covenant of Grace, and under pro-
mises of Grace.
There is a translation of the Covenant, but what is all this
to the Rule? That still is where it was, even as the nature of
good and evil is still the same as it was. And the Law, con-
sidered as a Rule, can no more be abolished or changed, than
+ can the nature of good and evil be abolished or changed.
It is our singular comfort then, and the happiest fruit of our
Christian Liberty, that we are freed by Christ, and, through faith
in Him, from the Covenant and Curse of the Law; but we must
know that it is our duty, notwithstanding the Liberty that we
have jn Christ, to frame our lives and conversations according to
the Rule of the Law, which, if we shall neglect under the pre-
tence of Christian Liberty, we must answer for both, both for
neglecting our duty, and for abusing our Liberty. Bp. Sanderson
(iil. p. 295). See also below on 2 Cor. v 21.
Λ — γενόμενος ὑπὲρ ἡμῶν κατάρα] Having become a curse
for us.
‘ ae Curses pronounced in the Law are here referred to by
t. Paul.
1. “Cursed is every one that continueth not in all things
written in this book to do them.’”’ Deut. xxvii. 26, LXX.
2. “ Cursed is he that hangeth on a tree.” Deut. xxi. 23,
LXX. Cp. Surenhus. p. 572.
All mankind was liable to the former curse.
How was it to be removed ?
(1) He who was to remove it must not himself be diable to it.
He who was to be a substitute for the gui/¢y must himeelf be in-
nocent. He who was to suffer in the stead of the disobedient
must himself be obedient in all things.
(2) He who was to be the substitute for al] must have the
common nature of all, He must not take the person of one in-
dividual man (such as Abraham, Moses, Elias), but He must
take the nature of all, and sum up all mankind in himeelf.
(3) He who was to do more than counterbalance the weight of
the sing of ali must have infinite merits of His own, in order that
the Scale of Divine Justice may preponderate in their favour.
And nothing that is not divine is infinite. In order, therefore, that
He may be able to suffer for sin, he must be Auman: and in
order that He may be able to take away the sins of all, and to
satisfy God's Justice for them, He must be Divine.
(4) In order that He may remove the curse pronounced in
the Law of God for disobedience, He must undergo that punish-
ise which is specially declared in that Law to ὁ the curse of
(5) That punishment is “hanging on 8 tree.” That is spe-
Gilly called in the Law “the Curse of God.’ Deut. xxi. 23.
By undergoing this curse for us, Christ, He Who is God
from everlasting, and Who became Emmanxel, God with us, God
in our flesh, uniting together the two Natures—the Divine and
the Human—in His One Person,—Christ Jesus, redeemed us from
the Curse of the Law. As Chrys. says here, οὕτως τὴν κατάραν
δεξάμενος τῆς κατάρας ἐξήλλαξεν. Thus, having accepted the
Curse, He liberated us from it.
This passage of St. Paul must be read with reverential
caution, leat we fall into the Marcionite heresy (revived in part
by the Socinians), which imputes vindictive injustice and cruelty
to the Divine Author of the Law, in laying a curse on the in-
nocent and holy Jesus dying for us on the Cross, and thus
endeavours to bring the Old Testament into antagonism with the
New. See S. Jerome here, who says, “ Subrepit in hoc loco
Marcion de potestate Creatoris, quem sanguinarium infamat, et
vindicem, asserens nos redemptos esse per Christum, qui alferius
boni Dei filius sit.” Cp. Tertullian, c. Marcion. v. 3.
In order to avoid this deadly heresy we must bear in mind
what it was in Christ that was the object of God’s malediction.
He was made or became 8 curse for us; But how?
Not in His Divine Nature; for in that He did not suffer.
Not in His spotless Holiness and perfect obedience ; for in that
He was blessed, and most blessed in His death. And therefore
at His glorious Transfiguration Moses and Elias, the Represen-
tatives of the Law and the Prophets, spake specially of His
Death, and the heavenly Voice came then from God the Father,
“This is my beloved Son, in Whom I am well pleased.” Luke ix.
35. Matt. xvii. 5.
What then was it in which He became a curse? In that
mortal nature in which He died; that is, in our nature. And
whence was its mortality? From Sin. It was the penalty of the
sin of Adam. The malediction of that penalty it was (says At-
gustine in his exposition here) which our Lord took on Himself
when He bare our sina in His own body on the tree (1 Pet. ii.
24), “Non ergo contumelia in Dominum putanda est, quod male-
dictus est appellatus qui pendet in ligno.” For (as Awgustine
well adds) no one would be startled by this saying, When Christ
died, Death was cursed; and what was it but the Death of Christ
which hung on the Tree, in order that by dying He might conguer
Death? That was cursed which was also conquered.
See also Primasius here, who well says, ‘‘ Reum non facit
poena sed causa. Christus, cui non erat causa crucis et maledicti,
pro nobis maledictum subiit, quia omnes rei eramus mortis, et
GALATIANS II. 15.
59
15 Κ᾿ 48ergol, κατὰ ἄνθρωπον λέγω, ὅμως ἀνθρώπου κεκυρωμένην διαθήκην * Rom. 6. 19.
οὐδεὶς ἀθετεῖ ἣ ἐπιδιατάσσεται.
debiti ligno, quia maledicti, quippe qui non permansimus in om-
nibus que scripta sunt in libro Legis. Utrumque enim Lex
eadem scripserat Maledictum.”
So again, if we were to say that, when He was crucified, Sin
was cursed, who would be staggered? And what was it that
hung on the tree? The Sin of our Old Man, the First Adam?
Whence the Apostle did not hesitate to say that God made Him
to be sin for us, who knew no sin (2 Cor. v. 21), in order that He
might condemn sin (Rom. viii. 3), and so our old man be crucified
with Christ, that the body of sin might be destroyed, that we
might not serve sin (Rom. vi. 6).
It was therefore Mankind, summed up in Christ, that was
under the Curse when He hung upon the Tree, in order that He
might redeem Mankind from the Curse.
The Worn became Flesh (John i. 14). and by becoming
flesh without sin, took on Him the curse due to sinful flesh. He
became ἃ curse, in order that in Him, the promised Seed of Abra-
ham, all nations might be for ever blessed. See v. 14.
The reasoning of the Apostle of the Gospel had already been
visibly represented by Moses under the Law.
loses was commanded by God to make the serpent of brass,
and to set it up on a pole, in order that it might heal those who
were bitten by the Serpents of fire. Num. xxi. 9.
The Serpent was the cause of Man’s fall and death. Fitly
then was the Serpent reared on the pole as an emblem of Death.
In that type of the brazen serpent Christ hung on the Cross.
Who (says Augustine) would be perplexed by the words, Cursed
is the Serpent that hangeth on the Tree? And yet the Serpent
on the Tree prefigured Christ on the Cross; as Christ Himself
has taught us (Jobn iii. 14), as Moses lifted up the Serpent in
the wilderness, so must also the Son of Man be lifted up, that
whosoever believeth on Him should not perish, but have ever-
lasting life.
God forbid that we should imagine that when Moses lifted
up the serpent on the pole as a figure of Christ he did this in dis-
honour to Christ. No; he recognized in Christ on the Cross
Sane saved, as he saw in the serpent on the cross mankind
Therefore let us not wonder that by 8 Curse He overcame
the Curse, Who conquered Death by Death, and Sin by Sin, and
oo Serpent by the Serpent. He triumphed over all these by the
And may we not say that the Second Adam at His Death
made the Curse to recoil on the Serpent who was cursed at the
fall of the First Adam (Gen. iii. 14)? For then the Devil was
caught in his own snare. Then Satan was crucified. He was put
to open shame. He hung nailed to the Cross. Christ spoiled and
triumphed over him in it (Col. ii. 15, see note). Then the Ser-
pent of fire was lifted up on the pole; then, in the fullest sense
of the words, was fulfilled the Scripture, Cursed is he that
hangeth on a Tree.
One of the main practical inferences from these truths may
be stated as follows:—How much reason have we to abominate
our sins, which were the principal causes of the Crucifixion of
Christ! He was delivered for our offences (Rom. iv. 25. 2 Cor.
v.21). They were indeed the traitors which, by the hands of
Judas, delivered Him up. He that knew no sin was made ain
Jor us: that is, was accused, was condemned, was executed as a
sinner for us. It was therefore we who by our sins did impeach
Him ; the Jewish priests were but our advocates; we by them did
adjudge and sentence Him. Pilate (against his will and con-
science) was but our spokesman; we by them did inflict that
punishment on Him, the Roman executioners were but our agents
therein. He became a curse for us (Gal. iii. 13); that is, all the
mockery, derision, and contumely He endured did proceed from
us. The Jewish people were but proxies acting our parts; our
sins were they which cried out Crucifige (crucify Him, cracify
Him), with clamours more loud, and more effectual, than did all
the Jewish rabble. He was wounded for our transgressions, He
was bruised for our iniquities (Isa. lili. 5). It was they, which
by the hands of the fierce soldiers, and of the rude populacy, as
by senseless engines, did buffet and scourge Him; they, by the
nails and thorns, did pierce His flesh and rend His sacred body:
Upon them, therefore, it is most just and fit that we should turn
our hatred, that we should discharge our indignation. Dr. Barrow
(Sermon on the Crucifixion, Vol. iv. p. 593).
— Ἐκικατάρατο---ξύλου] From Deut. xxi. 23. See the fore-
going note.
(1) Observe the wonderful providence of God, so ordering the
circumstances of Christ’s Death, that though the power of life
1 Cor. 15. 82.
Heb. 9. 17.
and death had been then taken away by the Romans from the
Jews, and therefore it was not probable, humanly speaking, that
He should suffer any punishment at their hand according fo their
Law, yet it was so disposed that He suffered precisely that death
which was declared in that Law to have in it the particular cha-
racteristic to which the Curse belonged, namely, that of hanging
ona tree. And the Jews themselves to this day fulfil the pro-
phecy written in their Law concerning Christ, to which St. Paul
here refers, even when they think to cast on Christ the greatest
ignominy, as they do when they call Christ by the very name used
by Moses ‘9m (talui) Deut. xxi. 23, and call Christians yonm T2
“the servants of the hanged one,” as Zrypho the Jew objects to
Justin Martyr (Dialog. 32), ‘ Your Christ was so disgraced as to
be subjected to the lowest curse (τῇ ἐσχάτῃ κατάρᾳ) of the Law of
God, for He was crucified.” See the answers of Justin Martyr,
ibid. c. 94—96, and Bp. Pearson on the Creed, Art. IV. p. 392,
and note.
(2) The Christian rejoices in this reproach as a proof of the
truth of the Gospel, and as an assurance of the blessings derived
from the death of Christ. ‘‘Ille pependit in tigno ut peccatum
quod nos commiseramus in ligno scientiz boni et mali, ligno de-
leret appensus.” The second Adam hung on the tree in Calvary,
in order that by hanging on the tree He might abolish the sin
committed by us in the first Adam, when he ate of the fruit of
the tree of good and evil in Paradise. He was made a curse for
us (‘factus, non natus') that the blessings promised to Abraham
might be poured forth by Him on the nations, and the promise
of the Holy Ghost might be fulfilled in us, through faith in Him
like the faith of Abraham.
(3) Hence an ancient Father argues the necessity of Christ’s
Death, and the propriety of the manner of it, i. 6. by crucifixion,
“For if He came to bear the curse to which we were subject,
how could He have become a curse for us unless He had died by
that death which is cursed, and so declared to be in Scripture,
i.e. by crucifixion? For it is written, Cursed is every one that
hangeth on a tree.”
Since also the Lord’s death is the sansom for all, and by
that death the wall of partition is broken down, and the Gentiles
are called to God, how could He so well have called us unless He
was crucified? For there on the Cross He extends His hands to
all, and calls all; as He Himself says, ‘‘ When I shall be lifted
up, I will draw aii men to Myself.” John xii. 32. See on Eph.
iii. 18. Athanasius (de Incarn. § 24, p. 55).
(4) Another remarkable conformity of the prophetical re-
ference in Deut. xxi. 23 to Christ, may be here noticed.
It is there declared that the person executed by hanging on
a tree should not remain all niyht on the tree.
But, humanly speaking, it was very unlikely that Christ,
being crucified, should be taken down at all from the tree, and
much more on the day of the crucifixion.
For crucifixion was a Roman punishment, and part of its
enormity and ignominy was that the bodies of those who were
crucified remained to be devoured by fowls of the air on the
cross. Hence ‘ Non pasces in cruce corvos.’’ Horat. 1 Ep.
xvi. 48. Cp. Juvenal xiv. 77.
So it would have been with Christ crucified, if Divine Pro-
vidence had not intervened to order all things in the Crucifixion
so that all the Prophecies concerning it might be fulfilled, even
by the hands of those who crucified Christ.
If He had been crucified on some ordinary day, and not on
the day before that great High Day, the Sabbath of the Passover,
the Jews would have been as eager that He should remain on
the Cross, for the contumelious derision of Him and His Gospel,
and for the terror of His disciples and friends, and for their own
triumph, as they were earnest with Pilate that He should not
remain, but be taken down from the Cross. (John xix. 31.)
Thus, in crucifying Him, and taking Him down from the
cross, they proved unconsciously that He whom they crucified is
the Messiah, and that it was He Who, bearing the curse of the
Law, has taken away that curse from all who believe and obey
Him.
15. κατὰ ἄνθρωπον) according to man, i.e. by a familiar illus-
tration taken from Auman affairs, and not from divine things.
Chrys., Theodoret. Cp. Rom. vi. 19.
— ὅμως) even. See 1 Cor. xiv. 7. Winer, p. 489.
— ἀθετεῖ 4 ἐπιδιατάσσεται) cancels, or adds new codicils to
his will, or new conditions to his covenant. Διαθήκη may mean
either. See on Matt. xxvi. 28. So the Rabbis acknowledged.
See authorities in Wetetein. Cp. Heb. ix. 16.
᾿Ἐπκιδιατάσσεται is — by superordinat by Tertullian
2
GALATIANS III. 16—20.
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bie σπέρματί σου, ὅς ἐστι Χριστός.
Gen. 15. a.
is, 16 7 17™Todro δὲ λέγω, διαθήκην προκεκυρωμένην ὑπὸ τοῦ Θεοῦ εἰς Χριστὸν ὁ
xod. 12, 40, \ , Y , » Q , > 8m »» N
4. oe. μετὰ τετρακόσια καὶ τριάκοντα ἔτη γεγονὼς νόμος οὐκ ἀκυροῖ, εἰς τὸ KaTap-
n Rom. 4. 18, 14.
& 8.17.
Heb. 6. 12—15.
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199 τί οὖν 6 νόμος; Τῶν παραβάσεων χάριν προσετέθη, ἄχρις οὗ ἔλθῃ τὸ
σπέρμα ᾧ ἐπήγγελται, διαταγεὶς δι’ ἀγγέλων ἐν χειρὶ μεσίτον. ™ Ὁ δὲ μεσίτης
ἑνὸς οὐκ ἔστιν, ὁ δὲ Θεὸς εἷς ἔστιν.
(c. Marcion. v. 4), where he expounds this passage, and refutes
the Antinomian objections of Marcion, who tampered with it.
16. οὐ λέγει καὶ τοῖς σπέρμασιν, ὧς ἐπὶ πολλῶν, κιτ.λ.} It has
been alleged by some modern Expositors that this is a mere play
upon words, and a Rabbinical sophism.
Let us examine the Apostle’s argument. God made two pro-
mises to Abraham and to his seed,
(1) T will give the land (the promised land, the type of the
heavenly inheritance) to thee and to thy seed for ever. Gen. xiii.
15. See also Gen. xii. 7; xv. 18; xvii. 8.
(2) I will establish my covenant between me and thee, and
thy seed after thee, in their generations, for an everlasting cove-
nant, fo be a God unto thee, and to thy seed after thee (Gen.
xvii, 7. 9), and I will be their God.
Now what the Apostle observes here as remarkable is, that
Almighty God, in promising these blessings to Abraham’s posterity,
always uses a singular noun, seed, yy (zera), semen, and never &
plural.
His argument therefore is, that the promise is made to the
progeny of Abraham, not scattered in a plurality of families, but
collected into one. The promise is made to the seed, not as dis-
persed and disseminated (which it is the characteristic of seed
to be, and which the very name of seed implies), but as united,
as one.
If it be objected (as it is by some) that it was not according
to the genius of the Hebrew language to use yyy (semen, seed)
in the plural number, then it may be replied,
(1) That this is not strictly trae. See 1 Sam. viii. 15, where
the plural occurs. And the word is sometimes used in the sin-
gvlar for an individual person, Gen. iii. 15, where it is spoken of
Christ ; and cp. Surenhus. p. 574.
(Ὁ ΑἸαίε μεν God in delivering this promise to the Father
of the faithful, was not tied to the use of any particular word, and
therefore not of the word seed, but might have said to Abraham
that He would give the promised blessing to him and to all his
descendants.
But He always uses the word seed. He chose to use a word
which is almost always singular; and the Apostle thence argues
that He marked the oneness of the seed, and infers that there is a
Divine meaning in this use.
What, then, is that meaning ?
He declares it to be this, that.they to whom the promise is
made in Abraham were to have a certain unify, although they
were to be as numerous as the stars of heaven and as the sand of
the sea shore (Gen. xv. 5; xxii. 17; xxxii. 12), that they could
not be counted for multitude, and yet be only az one.
This seemed a paradox, yet this has been punctually fal-
Tt has not been fulfilled in the literal Israel. The Jews are
area abroad like seeds in an paperanian Layee τὸ μα:
parts of the world. The very name given in the Apostolic Age
(see on John vii. 36, and in Acts ii. 9—11) to the scattered
seeds of their Tribes, διασποραὶ, dispersions, was a national
witness to that distracted plurality.
But the Promise was a Divine Promise, and it has therefore
ὁ falfilment.
The fulfilment (says the Apostle) is in Christ. He gathers
together in one, ali the children of the faithful Abraham, wher-
ever they are. The Holy Spirit Himself declared this, when He
said, that the reason of Christ’s death was, that He should “ gather
together into one the children of God that were scattered abroad”
a τὰ τέκνα τοῦ Θεοῦ τὰ διεσκορπισμένα συναγάγῃ els ἕν.
μη xi. 52).
: Has then Christ gathered together all in one? and if s0,
ow ?
He, the Second Adam, the father of the regenerate race, has
incorporated together in one, in His own mystical body, all of
every kindred and language, who hold the “ one Lord, oe Faith,
one Baptism.” They are all one family—one seed—one new
man in Him (Eph. iv. δ).
This is the ὁ truth which the Apostle proceeds to declare
in what follows (2629), “Ye are all children of God, through
Saith in Christ ; for as many of you as were baptized into Christ
have put on Christ; ye are all one man (els) in Christ Jesus ;
and if ye are Christ's, ye are Abraham’s seed, and heirs according
to the promise.” Cp. Irenaeus (νυν. 32. 2).
1. εἰς Χριστόν} in Christum, into Christ ; 90 as to tend to-
ward, and be consummated in, Christ as its End, Who, as Man,
sums up all Abraham’s seed in Himself. On the accusative cp.
2 Cor. ii. 8. The words els Χριστὸν are not in A, B, C, or
Vulg., Coptic, ALth., Armen. Versions ; but they are found in
D, E, F, G, I, K, and the great majority of Cursives, and in
Christo in Syriac and Arabic Versions.
— ὁ μετὰ τετρακόσια καὶ τριάκοντα ἔτη γεγονὼς vépos] the
Law, which first appeared 430 years afterwards, does not annul
a covenant ratified before by God into Christ, so as to make void
the promise.
The promise to which St. Paul here refers is that in Gen.
xii. 1—3, thirty years before the birth of Isasc, and four hun-
dred and thirty before the Exodus and the Law. See on Acts
vii. 6. Observe γεγονὼς, marking the first origin of the Law.
19. τί οὖν ὁ véuos;] what then is the Law? What is its pur-
pose and use?
The Law had a supplementary, parenthetical, provisional, and
manuductory character, and came in, as it were, accidentally. See
στ. 21, and on Rom. νυ. 20; viii. 8, 4, and on 1 Cor. xv. ὅδ; and
Augustine, Serm. 26. 125. 136. 156. 163, where he treats the
question why the Law was given.
The purpose of the Law has been stated in clear language
by the author of Paradise Lost, who puts into the mouth of
Michael the following words in addressing Adam :
“To whom thus Michael: Doubt not but that Sin
Will reign among them as of thee begot ;
And therefore was Law given them, to evince
Their natural pravity, by stirring up
Sin against Law to fight; that, when they see
Law can discover sin, but not remove
Save by those expiations week
The blood of bulls and goats, they may conclude
Some blood more precious must be paid for Man;
Just for unjust ; that in such Righteousness
To them by Faith imputed, they may find
Justification towards God, and
Of conscience, which the Law by ceremonies
Cannot appease; nor Man the moral part
Perform ; and not performing, cannot live.
So Law appears imperfect ; and but given
With purpose to resign them, in full time,
Up to a better covenant ; disciplined
From shadowy types to truth ; from flesh to spirit;
From imposition of strict Laws, to free
Acceptance of large grace; from servile fear
To filial ; works of Law to works of Faith.
And therefore shall not Moses, though of God.
Highly beloved, being but the minister
Of Law, His people into Cansan lead ;
But Joshua, whom tbe Gentiles Jesus call,
His name and office bearing, Who shall quell
The Adversary-Serpent, and bring back
Through the world’s wilderness long-wandered Man
Safe to eternal Paradise of rest.”
Milton (P. L. xii. 285).
— σπέρμα ᾧ ἐπήγγελται) the seed to which the promise has
GALATIANS IIL. 21, 92.
61
1 Ὃ οὖν νόμος κατὰ τῶν ἐπαγγελιῶν τοῦ Θεοῦ ; Μὴ γένοιτο, εἰ γὰρ ἐδόθη
νόμος ὁ δυνάμενος ζωοποιῆσαι, ὄντως ἂν ἐκ νόμου ἦν ἡ δικαιοσύνη. "᾿Αλλὰ PRM 5.9,
ἃ δ. 12, 20, ἃ 11. 32.
been made. Observe the perfect tense; showing that the pro-
mise made to Abraham still continaes effectual in its operation.
In fact, as the Apostle here shows, the promise which was
made to Abraham four thousand years ago is actually performed
to every Christian in particular, on his baptismal incorporation
into the Body of Christ.
— διαταγεὶς δι ἀγγέλων] ordained through Angele: “ dis-
posita per Angelos.” Irencus, iii. 3. ‘‘ Lex ordinata (sc. a Deo)
per Angelos.” Vulg. The Law was ordained (by God) through
the mediate instrumentality of Angels, and was not delivered
directly and ‘immediately, as the Promise was to Abraham and to
his seed represented by him; and as the Gospel is, which is
spoken by the Lord Himself, Heb. ii. 3.
Thus even the form of its delivery marked the inferiority of
the Law to the Promise, and to the Gospel.
The relative inferiority of the Law, on this account, to the
Gospel, is noted in Heb. ii. 2: “If the Word (i. 6. the Levitical
Law) spoken through Angels (δὶ ἀγγέλων, as here) was stedfast
- « - how shall we escape if we neglect so great salvation, which at
the τὰς — be spoken by the Lord 7?”
he Apostle applies here a like argument, in comparing the
Law with the Promise.
On the intervention of Angels in the promulgation of the
Law on Mount Sinai, see note above, Acts vii. 53.
— ἐν χειρῇ 13 (be-yadh). Cp. Exod. ix. 33. 1 Sam. xvi.
20. 1 Kings viii. 63. 2 Kings xvii. 20. Vorst., De Hebraism.
p. 362, 3.
— peclrov] Moses (Theodoret). As it is happily paraphrased
by Bfilton, P. L. xii. 235 :— vit
“The voice of God
To mortal ear is dreadful. They beseech
That Moses might report to them his will,
And terror cease. He grants what they besought,
Instructed that to God is no access
Without Mediator, whose high office now
Moses in figure bears; to introduce
One greater, of Whose day he shall foretell,
And all the hets in their age the times
Of great Messiah sing.”
20. Ὁ δὲ μεσίτης ἑνὸς οὖκ ἔστιν, ὃ δὲ Θεὸς εἷς Eorw] The
variety and uncertainty of the interpretations of this memorable
passage (which may be seen in Meyer, Kommentar. p. 125—138,
and in De Wette’s Einleitung, p. 48), seem to have arisen from
8 want of due regard to the order of the Apostle’s words.
The order of the words is always of primary importance in
the New Testament,—" Ordo verborum mysterium est” (Jerome),
—and particularly in so concise a sentence as this, where brevity
has 8 tendency to produce obscurity. And it may fairly be pre-
sumed that the writer has arranged his words in such a manner
as to give a clue to their sense.
St. Paul does not say ὁ μεσίτης οὐκ ἐστὶν ἑνὸς, ‘the Me-
distor is not (a Mediator) of one,’ as he probably would have
done, {f he had meant to say (as he is generally supposed to
mean) that a “ Mediator is not a Mediator of one’’ person or
party, but of more than one.
But he says ὁ μεσίτης ἑνὸς οὐκ Loriv,—that is, the Me-
diator of one is not, has no existence.
Nor does he say ὁ Θεός ἐστιν εἷς, God ἐδ one. But what he
says is, ὁ Θεὸς εἷς Eoriv,—that is, “‘ God being one, is,” or
exists. St. Paul is not only predicating the Unity, but also the
Eternal Self-Existence, of God.
The order of the sentence is accurately preserved in the
Vulgate: ‘“‘ Mediator autem unius non est, Deus autem unus
est.”
There are therefore two striking contrasts in this one short
sentence ;
(1) A contrast between ὅ μεσίτης (Moses), and ὁ Θεός (Gop).
2) A contrast between οὐκ ἔστιν, non est, does not exist,
and ἔστιν, est, does exist. On this use of ἔστι and οὐκ ἔστι, see
1 Cor. xv. 12, 13.44. Heb. xi. 6.
The discrepancies of interpretation seem to have arisen from
a want of due attention to the arrangement of these words, and
to the contrasts represented by them ;
Their true meaning may be paraphrased as follows: The
Apostle is showing the superiority of the Evangelical Promise
made to Abraham and to his seed, over the Levitical Law.
The Promise was more excellent than the Law by priority
of time ; and it could not be cancelled or impaired by the Law,
which was added afterwards not on account of any inherent
and essential excellence in itself, but which came in accidentally
and parenthetically, because of transgressions (v. 19).
The Law, he says, was delivered (S:arayels) through the
medium of Angels, and by the 4and of Moses.
But the Promises to Abraham were spoken immediately
(ἐῤῥήϑησαν, v. 16) by the mouth of God Himself.
Hence the superior dignity of the Promise given to Abraham
as compared with the Levitical Law, given through the ministry
of Angels, and through a Auman mediator, Moses.
What he says then is this: The Mediator of one Being has
no existence (οὐκ ἔστι). Even God Himself, Who is One, cannot
constitute a person to be a Mediator without the addition of a
third party. The office, therefore, of a Mediator is itself a de-
pendent, relative, and accidental one.
The Mediatorial office even of Christ Himself will one day
have an end. See on 1 Cor. xv. 24—28. But Christ, as coequal
and coeternal with the Father, and as the Jehovah of the Old
Dee exieis and reigns for ever. ‘‘ His kingdom shall have
no end.
Moses, in his office of Mediator, had no independent ex-
istence. He required the presence and concurrence of two con-
tracting parties to call him into existence, and into action, as a
Mediator. -
The function of Moses, the Mediator of the Levitical Lat,
was merely occasional, and it ¢erminated with the occasion which
gave it birth.
Such was the official character of him from whose hand,
and through whose intervention, the Israelites received the Le-
Vitical Law.
But very different from this is the nature of Him, Who, not
mediately, but in His Own Person, gave the promise to Abraham,
Ὁ Θεὸς εἷς ἔστιν, ‘Deus unus xst.’ God Who is One exists.
He is independent of all persons, times, and places. He is the
self-existing min, JEnovan, ὁ ὧν, the “ Being-One,” as He
Himself declared to Moses when He sent him (Exod. iii. 14;
vi. 3. Cp. Rev. i. 4: He is the very Essence of Unity and Eter-
nity; and in his Unity and Eternity He is the Author of alt
ta this Unity and Self-Existence He is distinguished by the
Apostle from those gods whom the Galatians and other heathens
had served. They (says St. Paul in the next chapter, iv. 8) not
knowing God, served τοῖς φύσει μὴ οὖσι θεοῖς. Gods, many, and
yet non-existent, but the ‘‘ Lord our God is One God.”” There
‘ig no God but one.” And He it was Who, in His Divine Ma-
jesty and Glory, without any intervention of a Mediator, gave the
Promise, talking face to face with Abraham (Gen. xvii. 3. 22),
whom the Holy Ghost in Scripture calls “the friend of God.”
(2 Chron. xx. 7. Isa. xli. 8. James ii. 2]—23.)
Hence, therefore, is evident the superior dignity of the Pro-
mise to the Law.
This argument was very relevant to the present question,
and it could not be rebutted by the Apostle’s adversaries in order
to disparage the Gospel. For the Gospel was given by Him Who
is ‘God manifest in the flesh.” And it is a confirmation of the
present interpretation, that the doctrine of the Godhead of Christ
is used by St. Paul to prove the superiority of the Gospel, as
well as of the Promise, to the Law. See Heb. ii. 2, 3; iii. 2, 3.
21. εἰ γὰρ ἐδόθη νόμο] We must take care not to fall into
the Marcionite and Manichean perversions of this text (as if it
involved a censure of the Law), or into those of modern Anti-
nomianism ;
On the question hence arising as to the Divine Benevolence,
see Augustine in Ps. cxviii., Serm. 27, and contra Faustum Mani-
cheum, xix. 7, where he vindicates the Law as having a salutary
effect in humbling man’s pride and presumption, and as showing
to him by its holy precepts how far he had fallen below the divine
standard of Right, and as proving to him his need of a Redeemer
and Sanctifier. ‘‘ Non enim Lex jubebat delictum, sed superbos
ἰδὲ multum tribuentes, mandati sancti et justi et boni adjectio
reos etiam prevaricationis effecerat, ut eo modo humilitati dis-
cerent ad Gratiam festinare per Fidem, et jam non essent Legi
subdili per reatum, sed Legi sociati per justitiam.”
And again he says, in his Treatise de Spiritu et Litera,
§ 34
᾿
“The Law was first given in order that Grace might be de-
sired, and Grace was afterwards given in order that the Law
might be obeyed. For it was by no fault of its own that the Law
was not obeyed, but by the fault of our corrupt flesh; and this
disease of our corrupt flesh was first to be manifested by the
Law, and then to be healed by Grace.”
62 GALATIANS II. 23—29. IV. 1.
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Heb. 11.18. κληρονόμοι.
IV. 1 Λέγω δὲ, ἐφ᾽ ὅσον χρόνον ὁ κληρονόμος νήπιός ἐστιν, οὐδὲν διαφέρει
On this subject, see also above on v. 19; and below on
1 Cor. xv. 66. Rom. v. 20; vii. 12—25; viii. 3, 4.
22, 23. συνέκλεισεν---ἐφρουρούμεθα) We were shut up in the
Law as in a prison.
The Law was given ex accidenti; it was superinduced on
account of mankind’s transgressions (v. 19), and it proved man’s
guilt, but did not remuze it.
It was, as the Apostle here shows, like a prison-house into
which men were brought, and in which they were placed in ward,
because they would not exercise rightly the gifts which God had
bestowed on them, of Conscience, Reason, and Free Will, and had
alert the record of primeval Law almost to fade from their
minds.
Therefore God bound them with the chains of the Law,
under which they were to wait the revelation of the Promise in
Christ. Jerome.
But we are not to imagine that the Law was the author of
sin because it concluded all under sin. No; the Law was no
more the Author of sin, than the Judge is the cause of crime be-
cause he imprisons the criminal. But it kept them in ward, till
God, the Lord of all, gave them free pardon in Christ. Jerome.
24. παιδαγωγός) Another metaphor. He had compared man-
kind, while under the Law, to prisoners, and the Law to their
prison, in which they were kept in ward, till they were liberated by
Christ. He now compares them to children, and the Law toa
pedagogus, generally a slave, who had under his charge the
children (xaiéas) of his master from six years of age till fourteen,
and conducted them to the gymnasium or school, but was not
qualified or allowed to teach them. See on 1 Cor. iv. 15.
So the Law had a preparatory and manuductory office, that of
training God’s people as children, and bringing them to school in
the Gospel, which would qualify them to dwell in their Father's
house, no longer as παῖδες, children, but as viol, sons, in Christ.
On this preparatory office of the Law, see S. Hilary in
Ps. xci., who says, “ Quotiescunque aliquid ex Lege relegitur in
opere presentium mandatorum, speculum futurorum est con-
tuendum.””
27. ὅσοι els Χριστὸν ἐβαπτίσθητε) as many among you as were
baptized into Christ, put on Christ (aorisi) at your Baptism. Ye
were then clothed in the righteousness of the Son of God, and
were all made His Members by the sanctification of Baptism, and
were made therefore to be Sons of God by adoption. See Pri-
masius here.
To be baptized into Christ (cp. Rom. vi. 3) is to be incor-
porated by Baptism into the One Body of Christ (1 Cor. xii. 13),
and to become a member of the same; and by virtue of such in-
corporation into Christ, the Son of God, to become a Child of
God by adoption, and δ joint heir with Christ: and therefore
every child of the Church of England is rightly taught in the
Catechism, that by Baptism he was made a “ member of Christ,
a child of God, an inheritor of the kingdom of heaven.”
The Apostle says that all they who are baptized into Christ
put on Christ; that is, when they were made members of Him,
they were invested with His Righteousness. As the garment of
a body clothes the members of the body, so the spotless robe of
Him Who is “ the Lord our Righteousness ’’ (Jer. xxiii. 6), covers
the members of Christ. At their baptism Justification by faith
in Him was given them. God looks at them as no longer in the
first Adam, but He sees them in Chriet, and as clothed with
Him.
Therefore St. Paul says to the Galatians, When you were
baptized into Christ, you were then clothed with the robe of
Jilial adoption ; ye became sons of God by the profession of faith
in Christ Jesus, and by virtue of your engrafting into the Body
of the Son of God. See Gal. iv. 5, and Greg. Nazianz. de Bap-
tismo, Homil. xl. p. 696—717, and Augustine in Ps. c., who
says, “ We having put on Christ are all Abraham’s seed in Him,
and we are Christ’s members; we are one man in Him.”
Our Lord bad suggested this language by His own words in
the Parable of the Prodigal Son, where the Almighty Father re-
ceives back the Gentile World after its wanderings, and readmits
it to Sonship, by commanding the Servants ἐξενέγκατε τὴν στο-
λὴν thy πρώτην, καὶ ἐνδόσατε αὑτόν, ὅτι ὁ vids μου νεκρὸς ἦν,
καὶ ἀνέζησε, Luke xv. 22—24.
On the doctrine of the conveyance of Justification to Chris-
tians at their Baptism, and of their investiture in Christ’s
righteousness in that Sacrament, see note on | Cor. vi. 11.
This doctrine must be guarded against Antinomian mis-
interpretation.
At Baptism we were clothed in Christ. But it is of no avail
for a man to have a while robe given him if he trails it in the
dust, or drags it in the mire. The whiter the robe, the fouler
will its stains appear. It is not enough to have pué on Christ in
baptism, he must wear Christ. He must walk in white (Rev.
iii. 4). He that saith he abideth in Him, ought also himself to
walk even as He walked (1 John ii. 6). And when that holy
robe is sullied by sin, it most be washed with tears of Repentance
and the blood of the Lamb. Rev. vii. 14.
Therefore the Church of England well says to those who
are baptized in riper years, ‘‘ As for you, who have now by Bap-
lism put on Christ, it is your part and duty, being made the
children of God, and of the light, by faith in Jesus Christ, to
walk answerably to your Christian calling, and as becometh the
children of tight.”
An ancient writer, in a memorable passage, shows from this
passage that by Baptism the blessings of the Jncarnalion are
conveyed to us as Christians. ‘Si Emmanuel nobiscurm Deus
est Deus autem nobiscum Christus est, Qui etiam in nobis est,
quotquot enim in Chriastum tincti estis Christum industis, tam
proprius est Christus in significatione nominis, quod est, ‘nobis-
cum Deus,’ quam in sono nominis quod est ‘Emmanuel.’” Ter-
tullian (c. Marcion. iii. 12.)
28. Οὐκ ἔνι lovdaios] There is no Jew, as such, in Christ,
nor Greek as such. The alterable social distinctions are con-
trasted by οὐδὲ, the unalterable natural one is expressed by καί.
(Eliicot# and Afford.) The latter distinction is specially appli-
cable as against the Jews insisting on their own spiritual pri-
vileges, and on the perpetual obligation of circumcision.
29. τοῦ ᾿Αβραὰμ σπέρμα ἐστέ] Ye are Abraham's seed.
Being all united into one Body, the Body of Christ. He returns
to the argument in v. 16, and completes it; see note there, and
Augustine, Epist. 196, and de Doctr. Christ. iii. 44, where he
deduces from this verse, compared with Gal. iii. 16, a memorable
argument on the Unify of Christ and His Church. ‘ Scientes
aliquando capitis et corporis, id est, Christi et Ecclesise unam per-
sonam nobis intimari. Neque enim frustra dictum est fidelibus,
Ergo Abrahae semen estis (θαι iii. 29), cum sit unum semen
Abrahe, quod est Christus (Gal. iii. 16), non hesitemus quando a
capite ad corpus, vel a corpore transitur ad caput, et tamen non
receditur ab una eademque persons. Una enim persona loquitur
dicens, Sicut sponso imposuit mihi milram, et sicul sponsam or-
navit me ornamento (Iea. lxi. 10), et tamen quid horum duoruam
capiti, quid corpori, id est, quid Christo, quid Ecclesize conveniat,
utique intelligendum est.”
Cu. IV. 1. ὁ κληρονόμος) the heir; any one who is an heir,
GALATIANS IV. 2—9.
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ἐξαπέστειλεν ὁ Θεὸς τὸν Υἱὸν αὐτοῦ, γενόμενον ἐκ γυναικὸς, γενόμενον ὑπὸ
Ὁ Gen. 49. 10.
Dan. 9. 21.
Eph. 1. 10.
9g
ἵνα τὴν υἱοθεσίαν ἀπολάβωμεν. «ον» |. 12.
ἁ Rom. 8. 15.
e Rom. 8. 16, 17.
£1 Cor. 8. 4.
& 12. 2.
96,,4 SY , 5 a ἈΝ ΄ i ae ia) “ 2, 4 Eph. 2. 11, 12.
νῦν δὲ γνόντες Θεὸν, μᾶλλον δὲ γνωσθέντες ὑπὸ Θεοῦ, πῶς ἐπιστρέφετε Fyh.2 1h)
πάλιν ἐπὶ τὰ ἀσθενῆ καὶ πτωχὰ στοιχεῖα, οἷς πάλιν ἄνωθεν δουλεύειν θέλετε ;
& 13. 12.
Col. 2. 20.
and is contemplated in his character as such. See on John iii.
10, ὁ διδάσκαλος ᾿Ισραήλ. ᾿
— νήπιος] the legal infans. See Long, in Dr. διπίἐλ᾽ Dict.
of Antiqq.. p. 516; and also, as to the Greek law on the subject,
ibid., p. 473.
2. ἄχρι τῆς προθεσμίας τοῦ πατρός] till the season predeter-
mined by his father.
Προθεσμία is the legal term for any ‘tempus preefinitum’
within which any act was to be done. See Kennedy, in Dr.
Smith's Dict. of Antiqq., p. 797.
St. Paul does ποΐ mean to say that the father fixes the time
at which the son is to succeed fo the inheritance: that was
already defined by law. (See the authorities in the articles
Heres, Infans, Impubes, in Dr. Smith’s Dictionary.) But he
means to say, that the parent assigned to him certain guardians
and stewards, named by him, for a definite time.
8. Οὕτω καὶ ἡμεῖς} so we, i.e. Human nature generally. He,
the Apostle of the Gentiles, identifies himself with those to whom
he was sent, and to whom he is now writing. Augustine.
— ὑπὸ τὰ στοιχεῖα τοῦ κόσμου] the visible elements of the
world; the sun, moon, sea, earth, and other creatures, once
deified and worshipped by the Galatians (v. 8) and the Heathen
world generally, in the place of the Creator. Rom. i. 25. Je-
rome.
4. γενόμενον ἐκ γυναικὸ-ς--- ὑπὸ νόμον] born of a woman, born
under the Law.
As born of a Woman Christ redeemed all. He is the
Woman’s seed (Gen. iii. 15) promised to Adam, and in him
to all his posterity.
St. Paul therefore first declares that Christ was born of a
Woman ; and thus shows the Galatian Gentiles that He belonged
to them even before He belonged to the Jews, as such.
But he adds, that He was born under the Law; and in
order to show that the Jews had need of redemption, he adds,
that He was so born in order that He might redeem them from
the bondage of the Law, by fulfilling the Law (cp. Auguatine,
Epist. 140, and in Ps. xxxi.), and by becoming subject to the
penalty of the Law (iii. 13); and thus he obviates an objection
which might have been raised in favour of the Law on the ground
of Christ’s having been born under the Law.
Christ redeemed both the Gentiles and the Jews; the one
a the bondage of Hesthenism, the other from that of the
Lf
δ. ἵνα τὴν νἱοθεσίαν ἀπολάβωμεν] This clause is not to be
connected with ἐξαγοράσῃ, but it is a common summary of the
testamentary privileges of all men—whether Gentile or Jew—by
virtue of Christ’s Incarnation.
It depends on ἐξαπέστειλεν, and the right rendering is:
“ When the fulness of the time came, God sent forth His Son,
born of a Woman, born under the Law, to redeem those who are
under the Law, in order that we (i.e. all men) may receive the
adoption of sons.”
So Irenaeus (iii. 16. 3): “The Son of God became the Son
of man, in order that we might receive the adoption of sonship
through Him, now that man bears, and receives, and embraces
the Son of God.” Cp. Irenaeus (v. 20, 21).
And therefore St. Paul ging his person from
tce to ye—because ye, even ye Gentiles, are sons of God, by
virtue of the Incarnation of the Son of God, Who is our Emma-
nuel, God with us, God manifest in our flesh, the common nature
of us ali: therefore God sent forth not only His Son (v. 4), but
also the Holy Spirit, proceeding from His Son,—the Holy Ghost, |
given by His Son (see on Acts ii. 83. John xv. 26; xvi. 7), and
ing in our hearts, as the Son Himself cried in Gethsemane,
“\ Abba, Father’’ (see on Mark xiv. 36. Rom. viii. 15); and
thus witnessing to onr sonship, and making it the ground of a
“αὶ appeal to God.
Augustine supposes, that in order to mark this union of ali
mankind, whether Jew or Gentile, as sons of God in Christ,—
born of a Woman, and yet under the Law,—the Apostle uses
the one word, Father, in two languages, ᾿Αββᾶ, zarhp,—the
first the language of the Jewish world, the second of the Gen-
tiles: “αἴ Hebreeum verbum ad Hebreeos, Greecum ad Gentes,
utriusque autem verbi eadem significatio ad ejusdem fidei Spi-
ritdsque unitatem pertineret.”
It is also observed by Augustine, that St. Paul aptly here
proves the adoption and heritorship of the Gentiles, from the
presence and gift fo them of the Holy Ghost. For it was not
till after the Ascension of Christ and the Day of Pentecost, that
the Gospel was preached to the Gentiles; and it was by the
descent of the Holy Ghost on the uncircumcised Cornelius, that
St. Peter himself had been convinced that the Gentiles were to
be received into the Church by Baptism, and into a communion
of spiritual privileges with the Jews. See Acts x. 47.
6. τὰς καρδίας ἡμῶν} our hearts. This, which is the reading of
the best MSS.—and not x. ὑμῶν, the reading of Elz.—declares
that the Holy Spirit is now given to ali—whether Jew or Gen-
tile—united in one Body, the Body of Christ.
1. καὶ κληρονόμος Θεοῦ διὰ Χριστοῦ] This reading, or what
in sense is tantamount to it, κληρονόμος διὰ Χριστοῦ, seems to be
strongly confirmed by external and internal evidence, and there-
fore is not to be easily set aside for the reading of A, B, C*, xa.
διὰ Θεοῦ.
If however διὰ Θεοῦ, or, as it is in F, G, διὰ Θεὸν, is the true
reading, it is to be interpreted, with Aug., ‘‘ per misericordiam
Dei;’’ i. e. sons by God’s grace and favour in Christ, and not by
carnal descent, as the literal Israel boast that they are. Cp. John
i. 12,13. Rom. viii. 15.
8. φύσει μὴ οὖσι)] SoA,B,C,D,E. Elz. τοῖς μὴ φύσει οὖσι.
The reading in the text declares, that by nature, which is
God’s work, the gods of the Heathen have no existence. Cp.
1 Cor. viii. 4—6.
Ye once worshipped Cybele, and other Heathen deities, as
having dominion over the elements of Nature—air, sea, earth,
fire. But so far from having dominion over Nature, I affirm
(says the Apostle) that they had no existence in Nature at all.
How miserable therefore was your bondage, to worship, and
serve, and depend on that which did not exist !
9. πῶς ἐπιστρέφετε) how is il that ye are returning into
bondage to the elements? By falling now into Judaism, ye do
in fact relapse into the principles of Heathenism. Ye become
again slaves of the physical elements, the sun, moon, earth, &c.,
according to which the calendar of the Levitical Law is regu-
lated ; with its days, and new moons, and festive seasons, and
sabbatical years, which were shadows of good things to come
(Col. ii. 17); and so had once a beneficent and Divine office, but
now that these good things have come, have away. And
therefore to return to them as things obligatory, and as necessary
to salvation, and to observe them with scrupulous veneration as
essential parts of religion, is even to go back to that Gentile
bondage, to the physical elements of the world in which as
Heathens ye were enslaved. See Theodoret. Cp. Col. ii. 20,
the best exposition of this 6.
— ἐπὶ τὰ ἀσθενῆ} ἐπὶ τὰ πτωχὰ καὶ ἀσθενῆ στοιχεῖα κατα-
πίπτομεν. Athenagoras, Legat. pro Christianis, p. 15.
— δουλεύειν θέλετε] it ἐδ your will to be slaves. Observe
the word θέλετε, showing that this submission to bondage is a
| mere act of their own will; that it is not submission to God’s
will, but an arbitrary subjection of their own will which they
| have no right to enslave (see v. 1. 1 Cor. vii. 23) to the will of
1 .
64.
h Rom. 14. δ. 10h
Col. 2. 16.
12 Cor. 2. δ.
k 1 Cor. 2. 3.
4 Cor. 11. 30.
ἀδελφοὶ, δέομαι ὑμῶν.
GALATIANS IV. 10—15.
Ἡμέρας παρατηρεῖσθε καὶ μῆνας καὶ καιροὺς καὶ ἐνιαντούς. |! φοβοῦμαι
ca , 2A ’ 3 ea 123i 1d of € 7 \ & > x ε € a
ὑμᾶς μήπως εἰκῇ κεκοπίακα εἰς ὑμᾶς" 13' Γίνεσθε ds ἐγὼ, ὅτι κἀγὼ ὡς ὑμεῖς:
Οὐδὲν μὲ ἠδικήσατε.
τῆς σαρκὸς εὐηγγελισάμην ὑμῖν τὸ πρότερον,
ἐν τῇ σαρκί μον οὐκ ἐξονθενήσατε οὐδὲ ἐξεπτύσατε, ἀλλ᾽ ὡς ἄγγελον Θεοῦ
ἐδέξασθέ με, ὡς Χριστὸν ᾿Ιησοῦν.
18 Κα Οἴδατε δὲ, ὅτι St ἀσθένειαν
141 ΓΞ: Se a sy
και TOV πείρασμον ὑμωὼν TOV
15 Ποῦ οὖν ὁ μακαρισμὸς ὑμῶν ; μαρτυρῶ γὰρ ὑμῖν ὅτι, εἰ δυνατὸν, τοὺς
others, their false teachers, who have no right to command. Cp.
the use of the word θέλων in Col. ii. 18, μή τις ὑμᾶς καταβρα-
βευέτω θέλων: and v. 23, ἐθελοθρησκεία.
10. παρατηρεῖσθε] ye do not observe rightly, but observe per-
versely (παρὰ), beside the mark, confrary to God's will. The
sense of xaparnpéw is to mark with an evil intent in Dan. vi. 11.
Ps. xxxvi. 12. Susan. 12. 15, 16.
— ἐνιαυτούς} years; e.g. the seventh year of release, or the
year of Jubilee. Primasius.
11. φοβοῦμαι ὑμᾶ5] You ought to be objects to me only of
love, but you are objects to me of fear, lest I have /aboured in
vain upon you, and therefore shall fail of having you as my
‘crown of rejoicing’ at the great day. (1 Thess. ii. 19.) Meyer
compares Soph. (kd. R. 760, δέδοικ᾽ ἐμαυτὸν---μὴ πόλλ᾽ ἄγαν
εἰρημέν' ἢ μοι.
12. Γίνεσθε] Become as I am, who tras once under the Law,
and zealous for the Law, but now am free in Christ from the
bondage of the Law. (v. 1. Phil. iii. 3-7. Acts xxvi. 5.)
Become ye as I am, for 7 also am what ye are; that is, I am
one who claims no pre-eminence above you by virtue of his
carnal descent from Abraham, but am one “qui utique, cim
Judeeus natus sim, jam ista carnalia conlemno’’ (Augustine); and
though born a “‘ Hebrew of the Hebrews,” yet now I regard
myself as no better than a “sinner of the Gentiles,” one of the
universal family of man, who are all one in Christ (iii. 26).
“Ego sicut vos; id est, non Judaus sed homo sum." Augustine,
These words of St. Paul appear to be quoted by Justin
vey Cohort. ad Gree. p. 40, γίνεσθε ὡς ἐγὼ, ὅτι κἀγὼ ἤμην
ς ὑμεῖς.
— ἀδελφοὶ, δέομαι ὑμῶν] He, their spiritual father, now
changes his tone, and becomes a suppliant, and calls them no
longer little children, but brethren.
These sudden changes of feeling and language, these sobbings
of the spirit bursting forth abruptly from a full heart, appear to
be best marked by being broken into separate sentences, and are
so represented in the text.
— οὐδὲν μὲ ἠδικήσατε] μὲ thus placed is emphatic (cp. on
Matt. xvi. 18). When ye fell back from the Gospel ye wronged
not me, but ye wronged yourselves and God. Do not imagine,
therefore, that I am pleading my own cause with you; no, I am
pleading with you for your own selves and for God. Compare
the similar disavowal of personal feeling in 2 Cor. ii. 5, where
the pronoun holds the same place before the verb as here, οὐκ
ἐμὲ λελύπηκεν, It is not J whom he has grieved.
18. Οἴδατε---τὸ πρότερον] ΗΘ is contrasting their former love
toward him, with their present estrangement from him.
᾿ Διὰ here signifies, by reason of. Cp. Rom. vi. 19, and Winer,
ji The sense is, Ye know, that on account of weakness of the
flesh I preached the Gospel to you at the firat, and ye, my spi-
ritual children, did not se¢ αἱ nought, nor show any disdain for
that trial of yours which was in the flesh of me your spiritual
father, διέ on the contrary ye accepted me as an angel sent from
ia τε si εν dea
1) As to the reading of this passage, πε yoy, your
trial, is the reading as FA A, B, C**, D*, Ῥ, ἃ, aad tia
Western Fathers. And after he had used the first Ἢ sin-
gular in εὐηγγελισάμην he would not have said ἡμῶν (as in Elz.),
but μον. And ὑμῶν gives a sense which is not likely to have
been intended by copyists. As Hooker says, ‘‘The d¢eacher’s
error is the people's trial,” and so is the ¢eacher’s infirmily.
“ Grandis tentatio discipulis, si magister infirmetur.” (Primasius.)
The infirmity of the Pastor exercises, proves, and elicits the pa-
tience and love of the People. St. Paul’s bodily infirmity was not
only a trial and an exercise of Ais own Christian virtues and
graces in preaching the Gospel, but of theirs also to whom he
preached it.
As S. Jerome says, the weakness of St. Paul was a tempta-
tion to the Galatians. It tempted them to despise him whom
they Aeard preaching glorious things, and yet saw suffering
grievous things; they knew also that he had suffered much per-
secution and contumely. This was a sore fempiation to them.
Could St. Payl (they might ask) be the Apostle of Christ, or
could Christ be believed to have divine power, if He suffered His
Apostle to endure so much in His service ?
(2) The infirmity in his flesh, here mentioned, was probably
the thorn in the flesh which was given him by God, in order that
he might not be elated with the abundance of his revelations,
and which exposed him to the contempt and derision of the cen-
sorious and malignant. See note on 2 Cor. xii. 7.
(3) τὸ πρότερον, at the firet. The meaning of this phrase is
to be explained by its contrast with the present τὸ νῦν. The
affectionate feeling of the Galatians, τὸ πρότερον, in their former
mind, is compared with their present altered temper towards the
Apostle. Compare the use of τὸ πρότερον in John vi. 62; ix. 8,
and Davidson, ii. 295, and Mr. Long in Dr. Smith's Dictionary
of Ancient Geography, Art. ‘ Galatia,’ p. 931.
It would seem that St. Paul had first been visited with this
physical infirmity about the time of his Ordination to the Apostle-
ship of the Genfiles. See 2 Cor. xii. 2—7.
St. Paul, when sent to the Gentiles, after his Ordination,
would not therefore be led to seek for intercourse, as 3 Preacher,
in the first instance with such populations as prided themselves
on their civilization and refinement, and which are usually more
disposed to be supercilious and fastidious, and to be offended and
revolted by any eccentricities of manner and physical defects or
deformities in their teachers.
But he would rather resort in the fret instance to rader and
more barbarous tribes, who are not so easily affected by such
Having once established his character ‘here by the super-
natural effects of his ministry, he would then proceed, on the
ps re of his credit so assured, to address himself to politer
populations.
Accordingly, on referring to the Acts of the Apostles, we
find that when St. Paul set out on his second Missionary tour,
without Barnabas, from Antioch, be passed through Syria and
Cilicia, where he was well known, to Lycaonia, thence to Phrygia,
and thence to Galatia, See Acts xv. 40; xvi. 1—6.
These countries were comparatively rude and uncivilized.
Cp. Jerome on cap. iii. 15.
It is also expressly steted that St. Paul was then forbidden
by the Spirit to preach the word in Asia, i.e. at Ephesus, the
refined capital of Ionia. (Acts xvi. 6.)
It may suffice to offer this suggestion, which might be prose-
cated further, that on account of the thorn in his flesh, or, as
he calls it here, the infirmity in his flesh, and the consequent
temptation to his hearers, he was naturally led—perbaps he was
guided by the Holy Spirit—to shun in the first instance the more
civilized populations of Asia and Europe, and to go rather to the
despised Galilees of the world, such as Lycaonia, Phrygia, and
Galatia, and then, in due course of time, when his reputation was
established, to proceed through Macedonia to Athens (where he
had little success), and thence to Corinth and to Ephesus, and so
finally to Rome.
He might therefore well say to the Galatians that they had
done him no wrong personally.
On the contrary, he frankly owns that they were well aware
that it was by reason of the infirmity of hie flesh (δ᾽ ἀσθένειαν
τῆς capxds) that he had preached to them at the first, rather than
to others; and though this was the case, and he came to them
therefore, as it were, by ity rather than by choice, and
though he had not then as yet established his reputation as an
Apostle by the effects of his miracles and his preaching, yet such
was their love for him that they did not despise him, but received
him with affectionate enthusiasm as a messenger of God, and
would have given their eyes to him.
14. ὡς Χριστὸν Ἰησοῦν] Ye received me, not as an Angel
merely, but as the Lord of Angels.
15. Ποῦ οὖν ὁ μό:] Elz. has τίς οὖν ἦν ὁ μακαρισμόε;
But ποῦ ia in A, Β, C, F, G, and ἦν is omitted by A, B, Ο.
Some learned In suppose these words to mean,
‘ Where is the predication of your own happiness?’
But the sense appears rather to be, according to the context,
GALATIANS IV. 16—24.
65
ὀφθαλμοὺς ὑμῶν ἐξορύξαντες ἐδώκατέ μοι. 16 “Nore ἐχθρὸς ὑμῶν γέγονα ἀλη-
θεύων ὑμῖν ;
1 ὦ Ζηλοῦσιν ὑμᾶς οὐ καλῶς, ἀλλὰ ἐκκλεῖσαι ὑμᾶς θέλουσιν, ἵνα αὐτοὺς m1 cor. 1.5.
ζηλοῦτε. δ Καλὸν δὲ τὸ ζηλοῦσθαι ἐν καλῷ πάντοτε, καὶ μὴ μόνον ἐν τῷ
παρεῖναί με πρὸς ὑμᾶς, 19 " τεκνία pov, ods πάλιν ὠδίνω, ἄχρις οὗ μορφωθῇ
Χριστὸς ἐν ὑμῖν, 3 ἤθελον δὲ παρεῖναι πρὸς ὑμᾶς ἄρτι, καὶ ἀλλάξαι τὴν φωνήν
ν 3 a > ea
μου, OTL ἀποροῦμαι ἐν vj.
2Cor. 11. 8, 18-
15.
Phil. 2. 21.
nl Cor. 4. 1δ.
1 Tim. 1. 2.
Philem. 10.
James 1. 18.
31 Adyeré pot, οἱ ὑπὸ νόμον θέλοντες εἶναι, τὸν νόμον οὐκ ἀκούετε; 3" Τέ. 5 Gen. 16. 15,
εν»
γραπται γὰρ, ὅτι ᾿Αβραὰμ δύο υἱοὺς ἔσχεν, ἕνα ἐκ τῆς παιδίσκης, καὶ ἕνα ἐκ p οια 5.5.
τῆς ἐλευθέρας" 33» ἀλλ᾽ ὁ μὲν ἐκ τῆς παιδίσκης κατὰ σάρκα γεγένηται: ὁ δὲ ἐκ
τῆς ἐλευθέρας διὰ τῆς ἐπαγγελίας. 3: “Ατινά ἐστιν ἀλληγορούμενα: αὗται γάρ
om. 9. 7, 8.
Gen. 17. 15---19.
& 18. 10—14.
&21.1,2
Heb. 11.11.
‘ Where now is your felicitation of me?’ So μακαρισμός, Rom.
iv. 9, where see Friiz. i. p. 219, and in Clemens Romanue, c. 50,
οὗτος 5 μακαρισμὸς (this pronunciation of felicity) ἐγένετο ἐπὶ
τοὺς ἐκλελεγμένους τοῦ Θεοῦ.
You almost worshipped me, you treated me as one of the
μάκαρες, the blessed Angels, even as the Son of the Blessed.
Where is now your beatification of me fled?
On the verb μακαρίζω, see Luke i. 48. James v. 11, and its
use by LXX, Gen. xxx. 13. Job xxix. 11. Isa. iii. 11. Mal. iii, 15,
— τοὺς ὀφθαλμούς) your eyes, what was dearest to you.
* Quanti, si tibi vos oculos debere Catullum,
Aut aliod, si quid carius est oculis.” (Cafullus.)
** Pro Evangelico lumine sua lumina tradidissent.” (Prinmasius.)
Some persons have hence inferred that St. Paul’s infirmity
was in his eyes. See on this subject below, 2 Cor. xii. 7.
— ἐδώκατε] Elz. has ἂν, which is not in the best MSS. See
John xv. 22; xix. 11. (Ellicott.)
16. ἐχθρὸς ὑμῶν γέγονα ἀληθεύων ὑμῖν; Have I become your
enemy by being true to you? ᾿Αληθεύω is not here to speak the
trath, but to act truly (see Prov. xxi. 3, LXX, and Gen. xlii. 16);
εἰ ἀληθεύετε 4 of, whether you be true men or no. So that the
question of the ape is in fact, ‘‘ Have I now become an
enemy of yours by being your true friend ?”’
These words, therefore, do not show (as has been asserted
by some able Expositors) that St. Paul had been again to Galatia,
and had preached to the Galatians, qfter his first visit (Acts xvi.
6), and before he wrote this Epistle.
On this subject, see above in the Introduction to this Epistle,
§ 8. :
11. Ζηλοῦσιν ὑμᾶς ob καλῶς, ἀλλὰ ἐκκλεῖσαι ὑμᾶς θέλουσι»
The substantive (ῆλος (from (έω, ferveo) is used by the LXX for
the Hebrew mop, Aineah (whence Simon Zelotes = Canaanite,
see Matt. x. 4. Mark iii. 18. Luke vi. 15), and is sometimes ren-
dered by our Translators Zeal, and sometimes Jealousy, the root
of both which words is the same. See Num. xxv. 11 concerning
Phinehas, and 1 Kings xix. 10. 14 of Elijah, and 188. lix. 17.
John ii. 17.
The word ζηλοῦν, used with an accusative, as here, of a per-
son who is its object, includes both the idea of zeal for him and
jealousy against any rival who would supplant the person who is
zealous, in the favour of him who is the object of the zeal. Cp.
2 Cor. xi. 2, ζηλῶ ὑμᾶς Θεοῦ (hag, and 2 Sam. xxi. 2.
The Apostle’s meaning here is, J am true to you, I am
zealous for your true interests, I am jealous with a godly jealousy
(a holy indignation, cp. 2 Cor. vii. 11) against any who would
steal your hearts from me, and from the truth, and from God.
They also, your false teachers, pay court to you; they solicit
your favour; they profess zeal for your interests, and are jealous
of my influence over you. But they do this πο honourably (od
καλῶ): they profess eagerness to promote your spiritual ad-
vancement by admitting you into the Jewish Covenant, and into
the favoured family, by Circumcision. But the fact is, their zeal
for you is the zeal of envy (cp. Acts vii. 9, of πατριάρχαι (nAd-
σαντες ᾿Ιωσὴφ ἀπέδοντο). Their will is (θέλουσιν, see above,
τ. 9) to exclude you from that covenant into which you have been
already admitted by your baptism into Christ (iii. 26—29), and
from which they will exclude you if you comply with their solici-.
tations, and lapse into Judaism. See chap. v. 2, 3.
— ἵνα αὑτοὺς (ηλοῦτε] in order that you may pay zealous
court to them; as the Jewish Proselytes were expected to do to
those who were Hebrews, and who regarded themselves as a
nobler race than the mere Jewish Proselytes and Hellenists, to
which class the Galatians would belong on their submission to
Circumcision. See on Acts vi. I.
Vox. I1.—Parr III.
Hence the seal of the Pharisees to make proselytes. See
Matt. xxiii 15, a text which explains St. Paul’s meaning here.
By making proselytes they made clients and courtiers, votaries,
partizans, and zealots for themselves.
On the syntax of ἵνα (ζηλοῦτε, see on 1 Cor. iv. 6, and
Winer, p. 259.
18. Καλὸν δὲ τὸ ζηλοῦσθαι ἐν καλῷ πάντοτε] But it is a good
thing to be an object of zealous and jealous courtship in a good
matler at all times; and such you are to me, not only when I
am present with you, but whether I am present with you or
absent from you.
I who am the friend of the Bridegroom (cp. John iii, 29),
and who have espoused you as a chaste virgin to Christ, am ever
zealous and jealous for you with a godly zeal and jealousy, not
for my own sake (for I am not the Bridegroom), but for your
eternal welfare and for His honour. Cp. 2 Cor. xi. 2, the best
exposition of this text.
2 Compare the note in Mr. Ellicott’s excellent Edition of this
pistle, p. 71.
19. τεκνία μου .--- δίνω] Your relapse is a relapse also to me. I
now must re you once more as rexvla, little children; 1
must even endure once more the throes of spiritual parturition
till Christ be formed in you. Cp. 1 Thess. ii. 7, and our Lord’s
words, Matt. xii. 48. Mark iii. 85. Luke viii. 21.
On the relation of οὖς to τεκνία, see John vi. 1), παιδάριον
ὅς. Matt. xviii. 19, ἔθνη---αὐτούς. Acts xv. 17; xxvi. 17. Rom.
ii, 14.
On the metaphor here used, compare St. Paul’s words con-
cerning Onesimus, whom he calls his σπλάγχνα, Philem. 12.
This metaphor has been adopted and expounded in the
Epistle of the primitive Churches of Gaui, connected by race
with Galatia, in Euseb. v. 1, who say that by means of the
Martyrs much joy accrued to the holy Virgin Mother, the Church
of Christ, receiving back alive those whom she had lost as abor-
tions, οὖς ἐξέτρωσε, and also because, through means of the
Martyrs, very many of her children who bad fallen away by apos-
tasy, were again conceived in her womb, and were being brought
Sorth again to life (ἀνεμητροῦντο καὶ ἀπεκυΐσκοντο).
- ] ““ Pariuntar ii, in quibus Christi imago formatur.”
(Ambrose de Isaac, 8. A Lapide)
20. ἤθελον δὲ παρεῖναι) but I could wieh. See Rom. ix. 8.
The question, whether he accomplished this desire, is considered
above, in the Introduction to this Epistle, § 16—22.
94. ἀλληγορούμενα) allegorized. See the examples of the use
of this word in this sense by the Jewish Hellenists, especially
Philo, Allegor. ii. p. 1334, et passim, in Wetstein here.
These things of which the Apostle is speaking are nof an
allegory (for an allegory has no historical basis), but they are
allegorized, or allegorically expounded ; ‘‘ per allegoriam dicta”
(Vulg. Tertullian c. Marcion. v. 4), and then St. Paul proceeds
to unfold their inner meaning ; ᾿
They have a second spiritual sense; the holy Apostle does
nol take away the History, but he teaches us what is spiritually
signified by it. Theodoret, Chrys.
The Apostle here instructs us how to allegorize aright,—
namely, to preserve the truth of the history, while we elicit from
it its spiritual sense. Abraham (he says) had two sons, from two
wives; here is the History. He then tells us what was their
spiritual meaning ; there is the Allegory. Primasius.
Marcion and Manes perverted this passage into an argument
that the Law was only an Allegory. Jerome.
On the subject of Allegorical Interpretation, see Waterland’s
Treatise on Scripture Allegories, Vol. vi. p. 13, Preface to Scrip-
ture Vindicated. Glasse, Philol. Sacra, p. 185—200. Alle.
goriis, Surenhusius, p. 578. Rosenmiiller, Historia oe
66
GALATIANS IV. 25—30.
εἰσιν δύο διαθῆκαι: μία μὲν ἀπὸ ὄρους Σινᾶ, εἰς δουλείαν γεννῶσα, ἥτις ἐστὶν
“Ayap: 3 τὸ yap “Ayap Σινᾶ ὄρος ἐστὶν ἐν τῇ ᾿Δραβίᾳ συστοιχεῖ δὲ τῇ νῦν
Heb. 12. 22.
ev. 3.12.
ἃ 21. 2, 10, ἄς.
x Isa. 54. 1—5.
1Tim. 5. δ.
8 Rom. 9. 7, 8.
t Gen. 21. 9.
Ἱερουσαλὴμ, δουλεύει yap μετὰ τῶν τέκνων αὐτῆς, 35 ᾿ἡ δὲ ἄνω ᾿Ιερουσαλὴμ
ἐλευθέρα ἐστὶν, ἥτις ἐστὶ μήτηρ πάντων ἡμῶν" " γέγραπται γάρ, Εὐφράνθητι,
στεῖρα ἡ οὐ τίκτουσα, ῥῆξον καὶ βόησον, ἡ οὐκ ὠδίνονσα, ὅτι πολλὰ
τὰ τέκνα τῆς ἐρήμου μᾶλλον ἣ τῆς ἐχούσης τὸν ἄνδρα. 3" Ἡμεῖς
δὲ, ἀδελφοὶ, κατὰ ᾿Ισαὰκ ἐπαγγελίας τέκνα ἐσμέν. 9 "᾽Αλλ᾽, ὥσπερ τότε 6 κατὰ
uGen. 21. 10,12, σάρκα γεννηθεὶς ἐδίωκε τὸν κατὰ πνεῦμα, οὕτω καὶ νῦν. ὅ9 "᾿Αλλὰ τί λέγει ἡ
tionis Librorum Scripture, iii. 41—52, and By. Marsh, vi. and
et p. 355, Lectures on the Interpretation of the
ible.
— - δύο διαθῆκαι] Elz. prefixes ai—not in the best MSS.
A full exposition of this allegorical sense may be seen in
S. Augustine on Ps. cxix. 7, who applies it to the condition
of the Visible Church in this world suffering manifold trials and
persecution from the race of Ishmae] dwelling in the tents of
Kedar, the Hagarenes of the earthly generation ; but at length to
be freed, at the time of the final severance, when the son of the
bond-servant will be cast out, and not be permitted to inherit
with the true Israelites, the genuine sons of Abraham, the
children of the Promise, in the heavenly Jerusalem, the Church
aha wip’
, τὸ ‘Ayap] As to the reading of this passage, it is to
be observed, that ‘is 8
(1) The word “Ayap is omitted by C, F, G, and by Origen,
Vulg., and Jerome, many of the Latin Fathers, and is cancelled
by Lachmann.
Bentley, and Kuster in the Preface to his edition of Mill’s
N. T., supposed Σινᾶ---᾿Αραβίᾳ to be a gloss.
But the received reading is strongly confirmed by the best
Greek MSS., A, B, D, E, J, K, and the Syriac Versions, and
the Greek Fathers.
(2) As to the sense, the words are thus rendered by many
Interpreters,—“ For the name Hagar is Mount Sina in Arabia ;’’
and it is affirmed by Chrysostom, that Mount Sina was called
Agar in the vernacular tongue (ἐπιχωρίψ γλώττῃ). And 50
Theophylact : “ Sina is called Agar in the language of the
Arabs.’
The evidence of modern topographers and philologers on
this subject (which may be seen in Winer’s and Meyer's notes,
and also in Bloomf., Ellicott, Alford) does not appear to be
conclusive. Nor does the meaning of a name (unless imposed
by Divine authority) seem to afford any strength to the argument
for the analogy.
(3) Besides, if St. Paul had desired to make any thing of the
argument from the supposed meaning of Hagar's name, he would
also have dwelt on the etymology of Sara, the Princess,— ἸΥΥῷ
symbolizing the royal prerogatives of Christians (Rev. i. 6) as
contrasted with the servile drudgery of the Jews, and as repre-
— the pre-eminence of the Spiritual Jerusalem over the
iteral.
(4) Further, this supposition, which regards “Ayap as simply
a word or name, and interpreta τὸ γὰρ “Ayap as equivalent to,
“for the tcord or name ‘ Hagar’ is Mount Sina in Arabia,’’ is
not consistent with St. Paul’s own words which follow. For how
can 8 word or name be said to συστοιχεῖν, how can a mere
name range with a thing 7
(5) St. Paul compares Hagar, the person, with the Levitical
Sina and its dispensation ; and he compares Sarah, the person,
with the Christian Sion and its dispensation.
(6) How then are the words to be construed ?
Not by connecting the article τὸ with the word “Ayap (as is
commonly done), but with the words Σινᾶ ὄρος, as follows:
For Hagar ia (i.e. represents) the Mount Sina in Arabia (τὸ
Σινᾶ Spos ἐν τῇ ᾿Αραβίᾳ), and ranges with the Jerusalem that now
is; for she is in bondage with her children. But the Jerusalem
which is above is free, which is the mother of us all.
On the connexion of the article rd with Σινᾶ it may be
observed,
(1) that it was not likely to cause any difficulty, as it was
evidently not to be connected with Hagar a woman.
(2) that any other arrangement of the words, e. g. "Ayap
γὰρ τὸ Σινᾶ Spos ἐστὶν, would have been very inharmonious.
(3) The translation proposed above is confirmed by the old
Latin Version in the Codex Claromontanus and Sangerman,—
“ Agar enim,” &c.—and by Theodor. Mopsuest. in Cramer’s
Catena, p. 71, who says that ἡ “Ayap ἰσοδυναμεῖ τῇ παρ᾽ ἡμῖν
Ἱερουσαλήμ, and by the ancient Commentary lately published by
Pére Pitra as the work of 5. Hilary, Ὁ. 83; and also by the
Vulgate and Cod. Augiensis and Cod. Buernerianus properly un-
derstood, and by other respectable authorities, ref here omit
the word “Ayap, and have ‘Sina enim mone est in Arabia,’’ i. e.
“ Hagar is, or represents, Mount Sina in Arabia.”
On the article used as here, see Matt. xxvi. 28. Mark vi. 3;
vii. 15. 1 Cor. x. 4. Cp. Winer, p. 104; and as to the Hyper-
bata and Trajections in St. Peul’s writings (cp. Eph. ii. 3, τέκνα
φύσει ὀργῆς), and the examples in Winer, p. 488—493; and
particularly as to the separation of the definite article from its
substantive, see the instances in Matthie, Gr. Gr. § 278. As to
the verb ἐστὶ meaning represents, cp. εἰσὶ in v. 24, and in Rev.
i. 20; the candlesticks represent (εἰσὶ) Churches; the stars
represent (εἰσὶ) the Angels of the Churches; and xvii. 18, the
‘Woman ie the great city, &c. See also 1 Cor. x. 4.
According to this rendering, the sense is plain and easy.
Abraham had two sons, Ishmael and Isaac; the one by the bond-
woman, Hagar; the other by the freewoman, Sarai. But he who
was of the bondwoman wae born after the flesh, but he who was
of the freewoman was born through the promise. Which things
have an allegorical signification. For these women represent (oo
Covenants, the one from Mount Sinai, which beareth children
unto bondage, which is Hagar. For Hagar represents Mount
Sina in Arabia, and corresponds to the Jerusalem that now is,
Sor she is in bondage with her children. But the Jerusalem
which is above is free, which is the mother of us all.
— δουλεύει] γὰρ sc. Elz. has δουλεύει δὲ, with D*¥**, E, I,
K, and Syriac and Vulg., and it may be the true reading. But
γὰρ is found in A, B, C, D*, F, G.
26. πάντων] Some Editors cancel πάντων here, on the autho-
rity of B, C*, Ὁ, E, F, G, and some Fathers; but it is found in
A, I, K, and the Old Latin Version of Irenaeus (v. 35) has
‘mater omnium nostrum ;” and it seems to have been in the
text as early as the time of S. Polycarp, ad Philipp. 3, where see
Dr. Routh’s note.
21. μᾶλλον] rather, not more. See Matt. xviii. 13.
29. ἐδίωκε] was persecuting. An assertion much cavilled at
in some recent criticism, which asks, “‘ When did Ishmael ever
persecute Isaac?”
This question has been long ago considered and disposed of.
The Book of Genesis only tells us that Sarah saw Ishmael
playing with her son Isaac. (Gen. xxi. 9.) ‘The original has
ῬΠΙΣῸ (metsakhek), and the LXX has παίζοντα. Bul the temper
in which Ishmael played with Isaac, may best be inferred from the
comment which Isaac’s mother made upon it. Sarah's words
interpret Ishmael’s act. If his play had been loving pay. she
would not have been displeased by it. It must have been the
spirit of spiteful malice, made more offensive by its pretence to
sportiveness and love, which extorted from Sarah the words which
the Holy Spirit, speaking by St. Paul, here calls a verdict of
Scripture,—a prophetic oracular speech (cp. Gen. ii. 24, with
Matt. xix. 5),—Cast out the bondwoman and her son. And
Almighty God Himself vouchsafed to confirm Sarah’s interpreta-
tion of Ishmael’s play, by commanding Abraham, although re-
luctant, to Aearken to Sarah's voice in that matter. See Gen.
xxi. 12.
Accordingly, it has been well said by one of old (whose
words may be commended to the attention of some later Inter-
preters), “‘ Ludentes eos vidit Sara, et ait ‘ Ejice ancillam et
filium.’ Quare? quia vidit eos ludentes? Sed lusum illum
Paulus persecutionem vocat, quia lusio illa illusio erat. Major
erat Ismael et roboratus in malitia: et fraudes ludendi cum
infirmo faciebat; animadvertit mater lusum illum esse perse-
culionem ; sic intelligens Sara lusum illum, dixit Kjice ancillam
et filium ejus.” Augustine (Serm. 3).
The Holy Spirit, speaking by St. Paul, thus enables us to
explain Sarah’s words, and justifies them ; and so the later por-
tions of the Divine Word will often be found to reflect light upon
the earliest records of Inspiration.
GALATIANS IV. 31.
V. 1—10.
γραφή; Ἔκβαλε τὴν παιδίσκην καὶ τὸν υἱὸν αὐτῆς, οὐ yap μὴ
κληρονομήσῃ ὁ vids τῆς παιδίσκης μετὰ τοῦ υἱοῦ τῆς ἐλευθέρας.
31 "Apa, ἀδελφοὶ, οὐκ ἐσμὲν παιδίσκης τέκνα, ἀλλὰ τῆς ἐλευθέρας.
V. 1." Τῇ ἐλευθερίᾳ ἣ ἡμᾶς Χριστὸς ἠλευθέρωσε, στήκετε οὖν, καὶ μὴ πάλιν a Acta 15. 10,
ζυγῷ δουλείας ἐνέχεσθε. 3. “1δε, ἐγὼ Παῦλος λέγω ὑμῖν ὅτι, ἐὰν περιτέμνησθε,
Χριστὸς ὑμᾶς οὐδὲν ὠφελήσει. > Μαρτύρομαι δὲ πάλιν παντὶ ἀνθρώπῳ περιτεμ-
νομένῳ, ὅτι ὀφειλέτης ἐστὶν ὅλον τὸν νόμον ποιῆσαι. 4 Κατηργήθητε ἀπὸ τοῦ
b2Tim. 4. 8.
Χριστοῦ οἵτινες ἐν νόμῳ δικαιοῦσθε, τῆς χάριτος ἐξεπέσατε. ὃ "Ἡμεῖς γὰρ cer. is.
Πνεύματι ἐκ πίστεως ἐλπίδα δικαιοσύνης ἀπεκδεχόμεθα. 5 “᾿Εν γὰρ Χριστῷ 1.99.1.
d 1 Cor. 9. 34.
᾿ἸΙησοῦ οὔτε περιτομή τι ἰσχύει, οὔτε ἀκροβυστία, ἀλλὰ πίστις 80 ἀγάπης 4S
ἐνεργουμένη.
1 Δ᾽ Ἐτρέχετε καλῶς τίς ὑμᾶς ἐνέκοψε τῇ ἀληθείᾳ μὴ πείθεσθαι ;
ech. 1. 6.
4 at 5. 6, 7.
8 ες = 2Tim. 3, 17,
H sana ξ 3 Cor. 2. 3.
μονὴ οὐκ ἐκ τοῦ καλοῦντος ὑμᾶς" ὃ ‘ μικρὰ ζύμη ὅλον τὸ φύραμα ζυμοῖ: 1° ἐγὼ 55,33
St. Paul’s comparison here is peculiarly apposite and relevant
to the subject before him.
The Judaizers, with whom he is dealing in this Epistle,
were like Ishmael, the eon of the bondwoman Agar, the repre-
sentative of the Old Covenant not spiritually understood. They
professed friendship for the Galatian Christians, who were the
spiritual Jeaac. In semblance they were playing with the off-
spring of the freewoman, but in reality they were persecuting
him. The Judaizers were endeavouring to rob the Galstian
Christians of their Evangelical inheritance derived from Abra-
ham. Thus Ishmael pretended to be playing with Isaac, but
was in fact persecuting him.
The Apostle, therefore, who had just been comparing him-
self to an affectionate mother, comes forward as a vigilant Sarah,
and interferes to part the Jewish Ishmael from the Christian
Isasc; and to rescue the children of the promise and of freedom
from the treacherous flattery and tyrannical sport of the children
of the flesh and of bondage.
The comparison, therefore, is a very happy and beautiful
one. And yet it has been contemptuously exploded by some as
sophistical and false! And its beauty is much marred by others
(as may be seen in Meyer, p. 193, and De Wette, p. 67) who
desert the Scriptural narrative of the Book of Genesis (as excel-
lently expounded by Augustine), and resort to a Rabbinical
tradition, that Isaac was openly and cruelly persecuted by Ish-
mael, and suppose that the Apostle here deserted Scripture to
follow Tradition.
31. “Apa] B, Ὁ“, E, and a few cursives, have διὸ here, which
is received by Lachm., Tisch., Alf, Ellicott; and Tertullian has
4 pro quod’ (c. Marcion. v. 34); and so Euseb. de Mart.
Palest. c. 11, who compares Heb. xii. 22: ‘‘ Ye have come unto
Mount Sion, and unto the city of the living God, the Aeavenly
Jerusalem.”
Cu. V. 1. τῇ ἐλευθερίᾳ] Elz. inserts οὖν here, but it is placed
after στήκετε by A, B, C*, F,G. There are some other varia-
tions here: Lach. omits §, and Tertullian has “Qua libertate
Christus nos manumisit’ (c. Marcion. v. 4), and Vulg., which
adds “ state.”
On the true character of this Liberty which has been pur-
chased for Christians by Christ’s blood, and which is to be main-
tained by them as His servants, and not to be bartered away on
the one hand by an absolute subjection of their Will, Reason,
and Conscience to the domination of another, nor yet to be
abused into 6 plea for insubordination and resistance to lawful
Aathority in any lawful command, see Bp. Sanderson, iii. p. 276,
277—286, Serm. on 1 Pet. ii. 16.
— μὴ πάλιν (υγῷ δουλείας ἐνέχεσθε] μὴ ἐνέχεσθε = “ne
cervicem jugo subdatis.’” See the Syriac Version here. Do not
put your necks again into a yoke of bondage so as to be held by
it. Ἐνέχομαι is the middle voice, as βαπτίζομαι. (1 Cor. x. 2;
xv. 29.) St. Peter himself, even at Jerusalem, had called the Le-
vitical Law α yoke. Acts xv. 10.
Ye are not now under the yoke of bondage, bat under the
easy yoke, the (uybs χρηστὸς, of Christ. Matt. xi. 29, 30.
2. “1δε] not ἰδὲ asin Attic Greek. Butémann, i. 466. Winer,
Ρ. 47. De Welle, p. 69.
— ὀγὼ Παῦλος x.7.A.) Mark well, I Paul, whom they
falsely accuse of preaching circumcision (see v. 11), warn you
that if you are circumcised, i.e. if you submit to circumcision
(middle voice, see vv. 1. 4, δικαιοῦσθε) with any belief in the
pairs and saving efficacy of circumcision, Christ profiteth you
nothing.
It is not to be imagined that St. Paul himself, when he cir-
cumcised Timothy (Acts xvi. 3), made Christ to be of none effect
to him, or that he would have circumcised Timothy in order to
conciliate any one, {f such would have been the result.
But Christ toguéd have been of none effect to Timothy if he
had been circumcised under any persuasion that Circumcision
was in ileelf necessary and profitable for salvation, and if he had
relied on it as such, as the Judaizers persuaded the Galatians to
do. See S. Augustine’s Epistle to S. Jerome on this subject,
Epist. lxxxii. 20, Vol. ii. p. 295, and note above on Acts xvi. 3.
8. Μαρτύρομαι] I protest. See Acts xx. 26.
4. Κατηργήθητε ἀπό] “ evacuati estis a.” (Vulg.) Ye were
reduced from a state of ἐνέργεια to one of ἀέργεια and ἀργία.
Cp. Rom. vii. 2, Ye have been made void from Christ. Ye have
disfranchised yourselves. Καταργεῖν, a word peculiar to St. Luke
(Luke xiii. 7, where see note) and to St. Paul, who uses it about
twenty-seven times.
This state of ἀργία, to which they reduce themselves by
seeking for Justification from the Law, is contrasted with the
state of inner life and Christian fruitfulness described in v. 7,
πίστις δὶ ἀγάπης ἐνεργουμένη.
— δικαιοῦσθε] are justifying yourselves, are placing your hopes
of Justification, in the Law.
— τῆς χάριτος ἐξεπέσατε) εἰ κατὰ νόμον ᾿Ιουδαϊσμοῦ (ῶμεν,
ὁμολογοῦμεν χάριν μὴ εἰληφέναι. Ignatius (ad Magnes. 8).
δ. Πνεύματι) By the Holy Spirit. We, by the operation of
the Holy Ghost, wait from Faith for the hope (not of being jus-
tified, for we have already been justified by Faith, when we were
baptized, see 1 Cor. vi. 11. Rom. v. 1, 9) which Justification
holds out to us.
This is to be connected with what precedes, Ye, by seeking
to be justified by the Law, would fall from the state of Grace
and Favour in which ye were, and in which ye are.
For we, by the Operation of the Holy Ghost from our foun-
dation of Faith (ἐκ πίστεως), patiently wait for the blessed hope
(Tit. ii. 13), the hope laid up in heaven (Col. i. 5), as 8 fruit and
reward of the Justification first conveyed to us when we pul on
Christ in our Baptism (Gal. iii. 27), and which receives fresh oc-
casions of Sanctification by the daily renewing of the Holy Ghost
(Tit. iti. δ), and which is consummated in the ‘“‘ new heavens and
new earth wherein dwelleth Righteousness.” 2 Pet. iii. 13.
Having received the earnest of the Spiri(, and having Faith
in God’s promises, we wait for the life to come, which will be
glorified in immortality and freedom from sin. Theodoret. See
alao Augustine de Spiritu, c. 56. 9, 10, Vol. x. p. 354.
6. ἐνεργουμένη)] working inwardly and effectually. See
1 Thess. ii. 13. 2 Thess. ii. 7. 2 Cor. i. 6; iv. 12, Rom. vii. 5.
Col. i. 29. Eph. iii, 20. It has never 8 passive sense in the
New Testament. See Fritz. on Rom. vii. 5.
1. Ἐτρέχετε καλῶς" τίς ὑμᾶς ἐνέκοψε] Ye were running well.
Who drove you athwart from the course? Elz. has ἀνέκοψε,
but évéxowe is the reading of the best authorities.
The metaphor seems to be derived from 8 Chariot Race,
where one Car impinges upon another, and flings it aside from
the course. Cp. 1 Thess. ii. 18. 1 Pet. iii. 7. ἐγκόπτω, incido,
impedio, Gloss. Vet. ap. Labb. ἐγκόπτει = ἀναχαιτίζει, Suid.
8. 'H πεισμονή] Your persuasion is not from Him Who called
you, i.e. from God. You have been persuaded (you say) by the
arguments of your new one but this is a persuasion which
2
GALATIANS V. 11—17.
πέποιθα εἰς ὑμᾶς ἐν Κυρίῳ, ὅτι οὐδὲν ἄλλο φρονήσετε' ὁ δὲ ταράσσων ὑμᾶς
, x a ν Ra
βαστάσει τὸ κρῖμα, ὅστις ἂν 7.
ἀναστατοῦντες ὑμᾶς.
b'Eyd δὲ, ἀδελφοὶ, εἰ περιτομὴν ἔτι κηρύσσω, τί ἔτι διώκομαι; ἄρα
κατήργηται τὸ σκάνδαλον τοῦ σταυροῦ.
ι2
12 τύρῴφελον καὶ ἀποκόψονται οἵ
ch. 6.2: 1δ Ὁ γμεῖς yap ἐπ᾿ ἐλευθερίᾳ ἐκλήθητε, ἀδελφοί, μόνον μὴ τὴν ἐλευθερίαν εἷς
2Pet.2.19. ἀφορμὴν τῇ σαρκί, ἀλλὰ διὰ τῆς ἀγάπης δουλεύετε ἀλλήλοις. “ ᾿ ὁ γὰρ πᾶς
Marzi, νόμος ἐν ἑνὶ λόγῳ πεπλήρωται, ἐν τῷ, ᾿Αγαπήσεις τὸν πλησίον σου ὡς
eit i, σεαυτόν. 15 Εἰ δὲ ἀλλήλους δάκνετε καὶ κατεσθίετε, βλέπετε μὴ ὑπὸ ἀλλήλων
James 2. 8.1]. ἀναλωθῆτε.
τι σαι δ. 18. 16m 42 δέ , a Ν é θυ , ν᾿ 3 AY λέ
δ 8.1.4, Δέγω δέ, Πνεύματι περιπατεῖτε, καὶ ἐπιθυμίαν σαρκὸς οὐ μὴ τελέσητε'
1 Pet. 2. 11
a Rom. 7. 15, ἃς.
175 ἡ γὰρ σὰρξ ἐπιθυμεῖ κατὰ τοῦ Πνεύματος, τὸ δὲ Πνεῦμα κατὰ τῆς σαρκός:
has led you to be not persuaded of what is true, τῇ ἀληθείᾳ μὴ
πείθεσθαι.
But still I entertain a hope that there is but little leaven
among you, though it may (if not cast out) leaven the whole
lump; and I am therefore persuaded in the Lord that you will
be no otherwise minded than you were at first; and he who
troubleth you will bear the condemnation (of having dissuaded
you from the truth) whoever he may be.
9. μικρὰ (Gun—(vpot] St. Paul applies this same proverb to
errors both in faith and in practice.
When he speaks of persons leavened, he means not only
such as are lewd of life, tainted that way, but even such as are
unsound in matters of religion. To the Corinthians he would
have the incestuous person cast out with his /eavened life (1 Cor.
v. 6,7); to the Galatians he presseth the same point against
another kind (Gal. v. 3, 4), such as leavened the Gospel with
Moses’ ceremonies, and so corrupted the truth in religion (Gal.
v. 9. 12); and them he would have cut off, both Corinthian and
Galatian leaven; both must out. And mark, upon the same
reason both, and in the very same words, that α liftle leaven doth
not a little hurt (Gal. v. 9%, but marreth the whole. Evil doc-
trine is against truth; evil life against walking in the truth; evil
company will bring us to both; therefore away with them. Bp.
Andrewes, iii. p. 306.
1L εἰ περιτομὴν ἔτι κηρύσσω
that because he had circumcised
an advocate for circumcision.
12. “OgeAov] See 1 Cor. iv. 8. 2 Cor. xi. 1. Winer, p. 276.
— καὶ ἀποκόψονται) a difficult passage. The best explanation,
indeed the only one which seems to be admissible, is as follows ;
These false Teachers accuse me of preaching Circumcision,
which, if enforced, as they enforce it, is only a mutilation of the
body. And then the Apostle exclaims, “" Utinam etiam se ipsos
eastrarent !"”
The sense is well expressed in the ancient commentary lately
edited by Pére Pitra, p. 88: “ Si frivolam corporis excisionem
bonum quid esse judicant, etiam integra membra genitalia sibi
excidant, ut majora acquirant lucta, si carnis excisione juvari se
existimant |!”
The true interpretation may be arrived at by the following
considerations :—
(1) The sense of the word ἀποκόπτεσθαι here used is ‘ muéi-
lare seipsum.’ See Arrian, Epictet. ii. 20, and Hesych. Γάλλος
(Priest of Cybele) ὁ εὐνοῦχος, ὁ ἀπόκοπος, and especially the
use of the word in the Septuagint Version of the Jewish Law
(Dent. xxiii. 1, dwoxexoppeévos), which affords a clue to the true
sense of this passage.
(2) The almost universal consent of the Greek and Latin
Fathers who have expounded this passage. See the Commen-
taries here of Chrys., Theodoret, Theophyl., Jerome, and Au-
gustine, and a considerable degree of concurrence of modern
Expositors. See Meyer, p. 211.
(3) A somewhat similar paronomasia in Phil. iii. 2, where
St. Paul uses the word κατα-τομὴ, concision, in order to censure
and condemn in strong and stern language the Judaistic enforce-
ment of περι-τομὴ, circumcision.
(4) The insertion of the conjunction καὶ, even, intimating
more to be done in the case of false Teachers than in that of
the taught.
(δ) We must remember also that the act of ἀποκοπὴ, or self-
mutilation, abhorred as it is by us (blessed be God, through
Christianity), was familiar to the Heathen, especially to the Ga-
letians,—even as an act of Religion.
An answer to the objection
othy (Acts xvi. 3) he must be
There was a peculiar propriety in a reference to such an act
in this Epistle to the Galatians, acquainted as they were with
the fanatical excesses of the Galli, or Priests of Cybele, who
were excited by their religious zeal to mutilate themselves, ἀπο-
κόπτεσθαι, particularly in the Galatian city of Pessinus on Mount
Dindymus, whence Cydelé was called Dindym&e. See Strabo,
xii. p. 567, Ammian. Marcellin. xxii. 9, and particularly the
poem of Caludius, almost unrivalled in the awfulness of its gran-
deur and the tenderness of its pathos, in which one of the votaries
of this dreadful superstition pours forth the bitterness of his soul
in remorse for his deed.
(6) The Apostle’s meaning appears to be, Would that this
example of the enthusiastic self-mutilation of your heathen priests
the Galli would be imitated by these Judaizing deceivers, who are
subverting you on the plea of religious zeal, and who are im-
posing on you Galatians, az necessary (0 your salvation, the rite
of circumcision, which, when enforced az such, is as vain and in-
jurious as the phrenzied self-violation of the votaries of your
heathen Goddess.
(7) But was not this a vindictive wish on the part of St.
Paul ?
It may be explained by the following considerations :—
These Judaizers were enforcing circumcision, which had now
become concrsion. (Phil. iii. 2, see note.) St. Paul desires that
they would go further in their own case; that they, who in zeal
for the Law are subverting the faith of those who believe the
Gospel, would eren (καὶ) become ἀποκεκομμένοι. Then what
would be the result? A beneficial one for you Galatians, in com-
parieon with their present treatment of you; and a good one also,
comparatively, even for themselves. There would be more hope
from their ἀποκοπὴ, ex-cision, than from their περι- τομὴ, or cir-
cumcision. There would be more hope of them even if they
imitated the Priests of Cybele in one particular characteristic, than
if they continue to be votaries of the Law in their sense of it.
For then, being ἀποκεκομμένοι, they would be excluded from the
Jewish Congregation, according to the enactments of that very
Jewish Law which they now desire to impose on you. (Deut.
xxiii. 1.) Then they would begin to feel the rigour of that Law;
then they would be ashamed of enforcing it on you; then they
would be thankful to be freed from it themselves. Then there
would be good hope, that they also would joyfully hail and accept
the gracious liberty of the Gospel, and would be joined as sound
members to the Body of Christ.
— of ἀναστατοῦντες ὑμᾶς) they who are subverting you.
The word ἀναστατοῦν is properly applied to the hostile act of an
army, assaulting, taking, and destroying a city, and uprooting its
inhabitants and eelling them into slavery. And by this word the
Apostle intimates that the false teachers are rooting up the Ga-
latians from the soil of their heavenly city, and reducing them to
bondage. See Chrys.
18. μὴ τὴν ἐλευθερίαν) On the ellipse of the accusative, see
Winer, p. 526. .
Compare the proverb μηδὲν ἄγαν, ‘Ne quid nimis.’
11. Mvetparos] the supernatural grace of God, as throughout
in this passage (see vv. 18. 22. 25), where operations are described
which cannot be ascribed to man’s spirit, but are due to the
agency of God the Holy Ghost. See S. Jreneus, v. 10 and v. 11,
and 5. Augustine, who says (Serm. 128), ‘Thou hast the means
of fighting against the fiesh, for thy God is in thee;” and de
Natura et Gratia, c. 67, Vol. x. p. 411, where he refers to Rom.
v. 5. See also Bp. Sanderson’s remarks on the use of the word
πνεῦμα here, Vol. i. p. 428, who refers to John iii. 6 as the best
explanation of it.
GALATIANS V. 18—26. Υ͂Ἱ. 1--8.
ταῦτα yap ἀλλήλοις ἀντίκειται, wa μὴ ἃ ἂν θέλητε ταῦτα ποιῆτε. 18
Πνεύματι ἄγεσθε, οὐκ ἐστὲ ὑπὸ νόμον.
19» Φανερὰ δέ ἐστι τὰ ἔργα τῆς σαρκός, ἅτινά ἐστι πορνεία, ἀκαθαρσία,
ἀσέλγεια, 3 εἰδωλολατρεία, φαρμακεία, ἔχθραι, ἔρις, ζῆλος, θυμοὶ, ἐριθεῖαι,
διχοστασίαι, αἱρέσεις, 3) " φθόνοι, φόνοι, μέθαι, κῶμοι, καὶ τὰ ὅμοια τούτοις"
ἃ προλέγω ὑμῖν, καθὼς καὶ προεῖπον, ὅτι οἱ τὰ τοιαῦτα πράσσοντες βασιλείαν
Θεοῦ οὐ κληρονομήσουσιν.
3. τῷὉ δὲ καρπὸς τοῦ Πνεύματός ἔστιν ἀγάπη, χαρὰ, εἰρήνη, μακροθυμία,
χρηστότης, ἀγαθωσύνη, πίστις, mpgirys, ἐγκράτεια: 33." κατὰ τῶν τοιούτων οὐκ
ἔστι νόμος. 33 " Οἱ δὲ τοῦ Χριστοῦ τὴν σάρκα ἐσταύρωσαν σὺν τοῖς παθήμασι
καὶ ταῖς ἐπιθυμίαις. 35." Εἰ ζῶμεν Πνεύματι, Πνεύματι καὶ στοιχῶμεν. 35" Μὴ
γινώμεθα κενόδοξοι, ἀλλήλους προκαλούμενοι, ἀλλήλοις φθονοῦντες. VI. }’Aded-
gol, ἐὰν καὶ προληφθῇ ἄνθρωπος ἔν τινι παραπτώματι, ὑμεῖς οἱ πνευματικοὶ
ο εἰ δὲ
69
o Rom. 6. 14, 15.
ἃ 8. 2.
ῬῚ Cor. 8. 3.
ἃ 6.9.
Eph. ὅ. 8, 5.
Col. 8. 5.
James 8. 14.
q Rev. 22. 15.
r Eph. 5. 9.
Phil. 1.
΄ N a ἐν , “ a 4 ‘ ‘ 4 al Thess. δ. 14.
καταρτίζετε τὸν τοιοῦτον ἐν πνεύματι πρᾳὕὔτητος, σκοπῶν σεαυτὸν, μὴ καὶ σὺ 1 Jon's. 21
aA Or. 8.
πειρασθῆς. 3 "᾿Αλλήλων τὰ βάρη βαστάζετε, καὶ οὕτως ἀναπληρώσατε τὸν 51 Cor. 11. 38
, Χ a 8 υ Εἰ γὰ ὃ a τ ᾿ δὲν dv, ἑ Ν o, sale gis
νόμον τοῦ Χριστοῦ. ἰ γὰρ δοκεῖ τις εἶναι τὶ μηδὲν ὧν, ἑαυτὸν φρεναπατᾷ" 4Ps.62.1
ε Ν
4 «τὸ δὲ ἔργον ἑαυτοῦ δοκιμαζέτω ἕκαστος, καὶ τότε εἰς ἑαυτὸν μόνον τὸ καύχημα Mat. 16. 27
Rom. 2. 6.
ἕξει καὶ οὐκ εἰς τὸν ἕτερον" ὅ “ ἕκαστος γὰρ τὸ ἴδιον φορτίον βαστάσει. eit. 3
a 1 Cor. 8. 8.
6 « Κοινωνείτω δὲ ὁ κατηχούμενος τὸν λόγον τῷ κατηχοῦντι ἐν πᾶσιν ἀγαθοῖς. 2Cor. 5.10
AQ a > 4 BY x , » ῳ
7 Μὴ πλανᾶσθε, Θεὸς οὐ μυκτηρίζεται ὃ γὰρ ἐὰν σπείρῃ ἄνθρωπος, τοῦτο 5.33.5. |,
8 " a a :
καὶ θερίσει: ὃ'΄ ὅτι ὃ σπείρων eis τὴν σάρκα ἑαντοῦ ἐκ τῆς σαρκὸς θε- f'ycor.9.6.
— ταῦτα γάρ) A, C, D***, I, K have δὲ, but B, D*, E, F,
G have γὰρ, and so Lachmann and Alford.
19. πορνεία] Elz. prefixes μοιχεία, which has not sufficient
authority for insertion in the text.
20, 21.) Cp. 2 Cor. xii. 20; and see Justin Martyr (Exhort.
ad Grec. p. 40}, who has ἔχθραι, ἔρεις, (ἦλος, ἐριθεῖαι.
The word ἐρίθεια is from ἔριθος, a labourer for hire (from
root ἕρδω),
(1) a mercenary ; and
(2) one who hires Aimself to a cabal for party purposes:
and therefore signifies,
(3) ἃ venal partizan; such as the factions of gladiators, and
other ruffians hired by rival candidates at elections to intimidate
the voters in the Roman forum.
Hence ἐρίθεια signifies venal partizanship. See Fritz., Ex-
curs. ad Rom. ii. 8, and Ellicott here. It occurs 2 Cor. xii. 20.
Rom. ii. 8. Phil. i. 16; ii. 3. James iii. 14. 16.
22, 28.] On these verses see By. Sanderson's Sermons, i.
p. 424—447.
24. ἐσταύρωσαν ‘they crucified them’ (sorist); i.e. they
nailed them to ist’s cross at their Baptism, and “ on this
cross the Christian must hang all his life long.” Augustine
(Serm. 205).
Cu. VI. 1. ἐὰν x. προληφθῇ &. «.7.A.] This exhortation to
others to recover and restore the penitent in a spirit of meekness,
has peculiar propriety at the close of this Epistle, as opening a
door to them of return to their spiritual Father, and as assuring
a of his parental tenderness and love. Cp. Hilary, in Ps.
2. ᾿Αλλήλων τὰ βάρη Baord(ere] See on v. 5. A comfortable
assurance this to the Galatians, that he who thus addresses them
was ready to bear their loads.
8. εἶναι τὶ μηδὲν ὥν] ἐὰν δοκῶσι τὶ εἶναι μηδὲν ὄντες. Plato,
Apol. p. 41. (Wetstein.) See above, on i. 7.
4. τὸν ἕτερον] the other, with whom he compares himself, as
the Pharisee did with the Publican (Luke xviii. 11), in order to
elevate himself by depressing him.
δ. φορτίον) We are to support (βαστάζειν) one another’s
βάρη, as Christ bare our infirmities, τὰς νόσου: ἡμῶν ἐβάστασε
(Matt. viii. 17), and as He bore (ἐβάστασε) the cross (John xix.
17), and commands us to bear it (Luke xiv. 27).
— βαστάσει) This word βαστάζειν is four times in this
Epistle; here, v. 10; vi. 2. 17, and only twice in the rest of
St. Paul’s Epistles, Rom. xi. 18; xv. 1.
But we may not lay on the shoulders of offers, as the Pha-
risee did, φορτία δυσβάστακτα, ἀνθρώπους φορτίζοντες
(Luke xi. 46); nor can we shift the burden of our own sins
on any other person. We cannot make the burden of oor own
sins lighter by imputing a heavier burden of sin to others.
Praise of ourselves, whether it proceeds from our own lips or
that of others, cannot lighten our burden; it may aggravate it.
(Augustine.) We are not better because others may be worse.
Nor can we divest ourselves of our own personal responsibi-
lity by transferring the burden of our sins to a spiritual Guide.
Every one must bear his own burden at the Great Day.
This precept in v. 5, ἕκαστος τὸ ἰδίον φορτίον
βαστάσει, is to be taken together with that in v. 2, ἀλλήλων
τὰ βάρη βαστάζετε, and 6 distinction is to be made between
φορτία and Bdpn,'as was observed by an ancient Father, who says
that every man’s sing are his φορτία, and that we are not to bear
the (φορτίον) burden of one another's sins by partaking in éAem,
nor to call others to take a part in bearing the burden of our
sins. But Christ calls us to Himself, because we labour and are
heavy laden by them, and exhorts us to take His light burden
(φορτίον) upon us. (Matt. xi. 28—30.) Thus He converts our
heavy burdens, which depress us to earth, into light wings, which
waft us to heaven. The wings of birds are their weights, which
they bear, and which bear them. Let thy sou! have the weight
of Christ’s burden ; ‘ heec sarcina non est pondus onerati, sed ala
volaturi ;” it has the pinions of peace, and the wings of charity,
and will bear thee to heaven. Thus bear thy own weight, and it
will bear thee.
But we must also bear one another’s βάρη. Such a load is
Poverty, and such ἃ load also is Wealth. Poverty is the load of
some, and Wealth is the load of others, perhaps the greater load
of the two. It may weigh thee down to perdition. Bear the
load of thy neighbour’s poverty, and let him bear with thee the
load of thy wealth. Thou lightenest thy load by lightening his.
Thus bear one another’s loads, and fulfil the law of Christ. Cp.
Augustine (Serm, 164).
6. Κοινωνείτω] Let him who is taught in the Gospel commu-
nicate in all Ais worldly substance with his spiritual Pastor.
the use of κοινωνεῖν (not active, ‘contribuere,’ but
neuter, ‘communicare’) and κοινωνία, in the sense of communi-
cation of our worldly substance with others, see Phil. iv. 15.
2 Cor. viii. 4; ix. 13; and Chrys. and Theophyt, here, and the
examples quoted by Weéstein.
A necessary precept for Gentile Christians. See on 1 Cor.
ix. 6.
As to the duty of the People to provide adequate main-
tenance for their Ministers, see on 1 Cor. ix. 4— 14.
— ὁ κατηχούμενος) orally instructed, catechized. See Luke
i. 1. Rom. ii. 18. 1 Cor. xiv. 19. :
1. Θεὸς οὐ μυκτηρίζεται)] God is not mocked. Quoted, asa
well-known saying, by S. Polycarp at Phil. 5.
70
GALATIANS VI. 9—11.
ρίσει φθοράν' ὁ δὲ σπείρων εἰς τὸ πνεῦμα ἐκ τοῦ πνεύματος θερίσει ζωὴν
9 Τὸ δὲ καλὸν ποιοῦντες μὴ ἐγκακῶμεν' καιρῷ γὰρ ἰδίῳ θερίσομεν, μὴ ἐκ-
λυόμενοι. 19 "ἥάρα οὖν, ὡς καιρὸν ἔχομεν, ἐργαζώμεθα τὸ ἀγαθὸν πρὸς πάντας,
αἰώνιον.
2 Thess. 3. 13.
Eph. 2. 19.
ἃ 8. 15.
1 Tim. 5. 8.
Peer 6. , 8 » A > » A ,
r Joins “ΕΞ μάλιστα ὲ πρὸς τοὺς οἰκείους τῆς πίστεως, ;
Sd a: N Ἴδετε πηλίκοις ὑμῖν γράμμασιν ἔγραψα τῇ ἐμῇ χειρί.
9. Τὸ δὲ καλὸν ποιοῦντε5] See 2 Thess. iii. 18.
— ἐγκακῶμεν] So A, Β, Ὁ». Elz. has ἐκκακῶμεν.
2 Cor. iv. 1. 16.
11. Ἴδετε πηλίκοις ὑμῖν γράμμασιν ἔγραψα τῇ ἐμῇ χειρ Mark,
with what large letters I have written this Epistle to you with
my own hand.
A memorable admonition, and doubtless intended to be very
significant.
On this sentence it may be observed, that
(1) ἴδετε is not to be translated ye see, but mark ye; aud is
an emphatic word, used to call attention to a remarkable fact, or
noticeable object, or memorable precept. Compare its use above,
v. 2, and particularly in Jobn i. 29. 36. 47; xix. 5. 26; and in
the Book of Revelation, vi. 2. 5. 8.
(2) πηλίκος means ‘how great,’ ‘how large.’ See Zech.
ii. 2, LXX. Heb. vii. 4. Cp. Theocr. iv. 55, ὀσσίχον ἐστὶ τὸ
τύμμα, kal ἁλίκον ἄνδρα δαμάσδει.
(8) ὑμῖν, to you, is put in a remarkable place, defween
πηλίκοις and +; w, and before its verb ἔγραψα. Mark,
with what lerge letters I have writien to you, with my own
hand. Thus St. Paul calls attention to the fact that he is now
doing something special to éhem, the Galatians, which he did not
do to others.
(4) γράμμασιν means characters traced in writing. Com-
pare Aischyl. 8. c. T. 429, χρυσοῖς δὲ φωνεῖ γράμμασιν,
ΠΡΗΣΩ MOAIN. See also did. v. 647, ὡς τὰ γράμματα λέγει,
ΚΑΤΑΞΩ A’ ANAPA TONAE «.7.A.
(δ) ἔγραψα refers not only to the portion of the Epistle that
follows, but to the whole Epistle, which was written by the
Apostle with his own hand. Chrys., Jerome, Theodoret.
Indeed there would have been nothing noticeable in the
circumstance that only a few lines of the Epistle were written in
darge letters with St. Paul’s own hand.
(6) But the two circumstances to which he calls their at-
tention are that, contrary to the custom of those times in which
authors usually dicfated their productions to Secretaries, but did
not write them with their own hand (see on Horat. 1 Epist. x.
48, “ες tibi dictabam,” &c., and 1 Sat. x. 92, “1 puer, atque
meo citus beec subscribe libello’’), and contrary to St. Paul’s
own previous practice and general intention, which was to dictate
his Epistles to an amantensis, and only to authenticate them
with his own signature and Benediction at the close of the
Epistle (see on 2 Thess. iii. 17), he took the pains of writing the
whole of this present Epistle to the Galatians with his own hand.
(7) This was a circumstance which well deserved their at-
tention.
Even when ordinary persons wrote any of their own pro-
ductions with their own Aands, it was thought worthy of record.
Thus it is noted concerning Origen, that certain ἐπισημειώσεις
prefixed to his works were ὁλόγραφοι, i.e. written enfirely with
Ais own hand. (See Eused. vi. 24, with the note of Valesius.)
The remarkable σημείωσις of S. Ireneus, referred to by Eusebius
(νυ. 20), seems also to have been of this kind.
(8) It was therefore a fact which might well arrest the at-
tention and excite the gratitude of the Galatians, that St. Paul,
in the midst of his labours and sufferings for Christ, had found
time and inclination to do for them, who had fallen away from
their first enthasiasm for him, what he had not done for the Thes-
ealonians, and what, as be had declared to the Thessalonians, he
did not intend to do for any other Church, namely, to write to
them an entire Epistle, and that not a short one, with his own
hand.
* Ἧρ thus marked his solicitude for their spiritual welfare, and
his affection for them, and also his sense of the importance of the
subject on which he was writing in this Epistle.
(9) He also calls their attention to the fact that he writes
this Epistle to them in large letters.
What was there noticeable in this circumstance? Why does
he exhort them to observe it? Not, surely, in order that (as has
been sometimes said) they might there see a proof of any in-
Jirmity or defeci in him, such as weakness of eyesight or incom-
petency to wrile well.
Such an avowal on his part would not have been likely to
give any weight to his exhortations, but might rather have fur-
See on
nished an occasion to the Galatians for treating his person and
office with levity and disparagement. If (they might have said)
he cannot write well, why does he write with his own Aand?
Why does he make an exception in our case? and why does he
not write, as his custom is, by a secretary who can write well ?
(10) But the reference to the /argeness of the letters in which
this Epistle was written, was doubtless designed to serve the same
pore as the reference to the fact that it was written in bis own
It was intended to confirm the inferences thence to be de-
rived, viz. that the writer felt special love and anxiety for the
persons to whom he writes, and laid special stress on the subject
concerning which he writes.
In explanation then of this expression it is to be observed,
that St. Paul’s Epistles, which were written at his dictation by
Secretaries (nofarii, amanuenses), were probably written with ra-
pidity, as was the case with those discourses which were taken
down from the mouths of speakers in ancient times, and of which
we find mention in Eusebius, vii. 29. Such notaries were in
course of time regularly appointed to serve as officers of Christian
Churches, and had stated ecclesiastical duties as such. (See the
authorities in Bingham, iii. 13.) From the rapidity of their
writing they were called ὀξύγραφοι and ταχύγραφοι. To them we
owe the Acts of the primitive Martyrs, such as of 8. Ignatius
and S. Polycarp, still extant. Such notaries would not write in
large characters, but in smaller ones to save time.
The Apostle might have spared himself much time and
trouble {fhe had employed one of these amanuenses, or if he had
written in such characters as they used.
But he would prove his special affection to the Galatians by
writing in his own hand, and also by writing in /arge letters,
which by their very appearance would afford visible demonstration
to all who saw this Epistle (which was to be circulated among the
Churches of Galatia, see i. 1) that he puts forth boldly and singly,
in his own name and in Ais own hand, a solemn claim to be heard
as “ΔῊ APosTLE,” not of men, or by men, but by Jesus Christ
and God the Father (Gal. i. 1); and accordingly he does not as-
sociate any one’s name with his own in the beginning of this
Epistle; and that, though he writes this Epistle with vehemence
and impetuosity, and with sudden bursts of astonishment and in-
dignation, mingled with affectionate appeals of almost maternal
tenderness, and with moving exhortations and imperative man-
dates of paternal authority, yet that nothing that he has there
written is to be ascribed to transitory impulse or momentary
ebullition of feeling, but that all his words have been well
weighed, that every syllable and every letter has been traced with
his own hand with calm deliberation; and that though he was
charged with temporizing and vacillation by some, yet that the
Galatians might see, even in the boldness, and firmness, and
clearness of the characters with which he wrote, an indication of
the vigour of authority and plainness of speech with which he de-
livers his message, and of his own constancy and courage in
delivering it. Cp. Theodor. Mopeuest. (in Cramer, Caten. p. 90),
who says that St. Paul, purposing to make an aggression on his
adversaries in this Epistle, employed larger characters to show
that he is not ashamed of himself, and does not shrink from what
is said.
(11) But is there not something even deeper than this in the
admonition, “ Mark with what large letters I have written to you
in my own hand ?”
Probably there is. What was the message in this Epistle?
what is its subject ?
It may be summed up in those few words which the Apostle
quotes from the prophetic declaration of the Old Testament
(Hab. ii. 4) in chap. iii. 11, ‘‘ The just shall live by Faith.”’
JustTiricaTion by Fait in Curist, and not by the works
of the Law, is the one doctrine which is the subject of this Epistle.
Now, in proclaiming this doctrine by the Prophet Habakkuk
in the Old Testament, the Holy Spirit had used certain memo-
rable words, to which (it is probable) the Apostle here alludes.
The prophet had said, “1 will stand upon my Watch, and
set me upon the tower (or rock), and will watch to see what He
(the Lord) will say to me, and what I shall answer when Iam
reproved.’
GALATIANS VI. 12—18.
121%
71
σοι θέλουσιν εὐπροσωπῆσαι ἐν σαρκὶ, οὗτοι ἀναγκάζουσιν ὑμᾶς περι- | Phil. 3.18.
τέμνεσθαι, μόνον ἵνα μὴ τῷ σταυρῷ τοῦ Χριστοῦ διώκωνται' 18 οὐδὲ γὰρ οἱ
, > Ν ’ , 3 DY 4 ca ,
περιτεμνόμενοι αὐτοὶ νόμον φυλάσσουσιν, ἀλλὰ θέλουσιν ὑμᾶς περιτέμνεσθαι,
. 2 ae , N , 4k? . δὲ ᾿ 2 a 6 >
WW ἐν τῃ υμετερᾷ σαρκι κανχήσωνται. Ἐμοὶ ὃὲ μὴ γένοιτο καυχᾶσθαι, εἰ arg ta
μὴ ἐν τῷ σταυρῷ τοῦ Kupiov ἡμῶν Ἰησοῦ Χριστοῦ, δι᾽ οὗ ἐμοὶ κόσμος ἐσταύ-
aA a 2 151
ρωται, κἀγὼ τῷ κόσμῳ.
Ἔν γὰρ Χριστῷ ᾿Ιησοῦ οὔτε περιτομή τι ἐστὶν, 11 Cor, 7.19.
οὔτε ἀκροβυστία, ἀλλὰ καινὴ κτίσις. 1" Καὶ ὅσοι τῷ κανόνι τούτῳ στοιχή- Col. 3. 11.
2s » 3 3 AY , V2N Un AY A a
σουσιν, εἰρηνὴ ἐπ GAUTOUS Kal € Neos, και ἔπι τὸν Io, ραὴλ τοῦ Θεον.
17 υ a ho a , δεὶ “ 2A δ δ , a 29.
Του που KOTOVS μοι μηδεις παρέχέτω' EYW YAP TA στιγματα TOV ἢ 3 Cor. 4. 10.
δ 1].
Κυρίον ᾿Ιησοῦ ἐν τῷ σώματί μου βαστάζω.
Col. 1. 24. .
18 Ἢ χάρις τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ μετὰ τοῦ πνεύματος ὑμῶν,
ἀδελφοί. ἀμήν.
This was aa ly St. Paui’s condition when he wrote this
Epistle. He, like the Prophet, had been reproved. His Epistle
is apologetic. He had been obliged to mount his watch, to set
himself upon his tower, and to deliver a message from God to the
Galatians, who had now strayed from him, and who had been
arrayed by his enemies against him.
And what was the answer of God to the Prophet ?
The Lord answered me and said, “ Write the Vision, and
make it plain upon fables, that he may run that readeth it.”
Observe also that the Prophet is informed that the Vision is
Sor an appointed time, which specially denotes the fulness of time
(compare Gal. iv. 4), the time of the end, the time of the Gospel ;
and that its fulfilment is not to be immediate, that it is to be pa-
tiently waited for (compare Gal. v. 5), that at the end (or at the
last) it shall speak and not lie; though é tarry wait for it, be-
cause it will surely come, and it will not tarry. Thus some dis-
tant accomplishment of the prophetic Vision was pre-announced
to the prophet, and he was warned that his prophecy will not
soon be exhausted.
What now was the message to the Prophet Habakkuk?
It was precisely the same message which the Apostle St.
Paul afterwards delivered in this Epistle, and which he delivered
in the very words of the Prophet Habakkuk (Habak. ij. 4. Cp.
Gal. iii. 11), The Just shall live by his Faith.
This was the mestage which the Prophet was enjoined to
torite with his own hand; and which he was commanded to
write in such large letters, that he might run that reads it.
(12) Therefore, lastly, when we consider that the same Holy
Spirit Who had spoken by the Prophet spake by St. Paul, and
that the words of the Holy Ghost to the Prophets do not die with
them, but have also a meaning for the Apostles (as St. Paul here
shows); and that St. Paul was an Apostle, “not of men,” nor
through men, but through Jesus Christ, and God the Father;
and that the one doctrine delivered in this Epistle is the same
doctrine as that delivered by the Prophet Habakkuk; and that
he quotes the Prophet’s language as the exponent of that doc-
trine; and that this doctrine is described as a Vision that is for
an appointed lime, and to be ferried for, to be waited for; and
that in the end it will speak and not lie ; and that this doctrine is
the root of the Gospel, as distinguished from the Law, may we
not say, with reverence, that there was something of Divine direc-
tion even in the very act by which the Apostle made an exception
to his usual practice in writing this Epistle; and that by the
writing of it in hie own hand, and also in the writing of it in
large letters, he connected himself with the prophetic watchman
when he was reproved; and that he fulfilled in a secondary sense
a Divine prophecy, and complied with a Divine command, “ Write
the Vision and make it plain upon tables, that he may run that
readeth it?’’ The Vision is for an appointed time, and in the end
it will speak and not lie. ‘“ Behold, rng Just SHALL LIVE BY
Farts ;”’ and that St. Paul calls attention to that identification,
when he exhorts the Galatians in this solemn admonition at the
close of this Epistle, ‘Behold, with what Jarge letters I have
written to you with mine own hand. He that runs may read it;
let all who read it run well” (Gal. v. 7); ‘let all who run, run
by thie rule.” (See v. 16.)
15. ἐστίν] So A, B,C, D*, E, F, G.—Elz. ἰσχύει, which is
a gloss.
16. κανόνι)]͵ The rule, or line of the course, on which the
Christian is to run. See on 2 Cor. x. 13—16. The line or rule
of faith here spoken of is that contained in ov. 14, 15, and, in
one word, the doctrine of Justification by Faith in Christ.
— εἰρήνη ἐπ᾽ αὐτοὺς καὶ YAcos] The only place in the New
Testament where εἰρήνη is placed before ἔλεος. See 1 Tim. i. 2.
2Tim.i. 2. Tit.i.4. 2John 3. Jude 2.
11. κόπους μοι p. x.) let no one trouble me, by alleging that I
am 8 mere time-server, and preach Circumcision to some, and
Christian Liberty to others (see v. 11); for I bear in my body
the proofs of my loyalty to Christ in the scars and wounds I have
received through the envy of the Judaizers for His eake, particu-
larly at Lystra (Acts xiv. 19; cp. xv. 26), and from the Heathen
at Philippi (xvi. 22, 23).
Let no one disturb me; for I am Christ’s servant, soldier,
and worshipper (see next note), engaged in Christ’s service. He
therefore that interrupts and disturbs me in my work, is guilty of
an affront not to me only, but to my Master, Christ.
— στίγματα] 1 bear στίγματα in my body, the brands of
Christ. An allusion to three ancient customs :
(1) of slaves, who were branded with the names of their
(2) of soldiers, who wore the marks of the General whom
they served.
(3) of votaries of Deities, whose names and emblems they
bare on their bodies.
Ancient authorities on this subject may be seen, cited by
Wetstein here, and in the Appendix to the present Editor’s
edition of the Apocalypse, Appendix G.
So (says the Apostle) 1, the servant, soldier, and worshipper
of Christ, my Master, Captain, and God, bear His marks im-
printed on my body. ‘ Christam igitur hic representat ut
Deum.” Welstein.
These ‘ stigmata’ were the marks of the sufferings endured
by St. Paul in Christ’s service, and they proved his loyalty to
Christ.
“ Apostolus stigmaéa voluit appellare quasi notas poenarum
de persecutionibus quas patiebatur.” Augustine.
This was what Christ had promised at his Conversion. (Acts
ix. 16.) “ Sed,’ adds Aug., ‘ omnes illee tribulationes ei ad coro-
nam victorie proficiebant.” These scars on his body are proofs
of hia courage, and trophies of his victory. Chrysostom.
In a secondary sense, it may also perhaps be worthy of con-
sideration, whether the Apostle, having been sealed by Christ
with the sign of the cross at his baptism, does not here say that
he bare the στίγματα of Christ; and (as has been remarked by
Profeqsor Blunt, Lectures, p. 136) there is something appropriate
in this sense here, where the Apostle has been just speaking of
Circumcision, and then of the Cross, and of the new creature.
And then adds, ‘‘as many as walk by ¢his Rule, the Rule of
Christian Faith (as distinguished from the Levitical Law), pro-
fessed by them at their Baptism, be on them, and upon the
Israel of God;” i. e. on all the company of faithful people who
are Israelites indeed, true children of God, by the faith of their
Father Abraham.
18.] This Epistle was an encyclic Epistle, addressed to ‘the
Churches of Galatia.”
Hence probably it is that there are no salutations to indivi-
duals st the close of this Epistle to the Galatians. It would
have been invidious to specify only a few names among 90 many,
and it would have been impossible to enumerate all.
The same observation applies to the two Epistles to the
Corinthians (see 1 Cor. i. 1, and 2 Cor. i. 1), in which there are
no salutations of individuals, and also to the Epistle to the
Ephesians. (See on Eph. i. 1.)
INTRODUCTION
TO
ST. PAUL’S TWO EPISTLES TO THE CORINTHIANS.
I. On the design, contents, and results, of the Two Eristizs to the ConINTHIANS.
Tue two Epistles to the Corinthians afford remarkable specimens of the operation of Divine power
working by the ministry of St. Paul, for overruling evil by good; and for making the designs of
the Evil One into occasions for declaring the truth, and promoting the glory of Christ; and for con-
verting local and temporary scandals and calamities into means of instruction and edification to the
Church of every age.
This appears as follows :
(1) There were schisms at Corinth; religious dissensions and divisions, feuds and factions,
under party-leaders. The Corinthian Church had written a letter to St. Paul, which he received a
little while before he wrote this Epistle (1 Cor. vii. 1). In that letter they had put several ques-
tions to him concerning their own spiritual regimen; but it does not appear that they had made
any mention in it of their own distracted condition. On the contrary, they seem to have gloried in
their religious divisions, and to have been puffed up in behalf of one leader against another (1 Cor. i.
11; iii. 4. 22; iv. 6—8. 18). And he was left to learn their divisions from some private persons—
those of Chloe—probably by word of mouth (i. 11).
These divisions furnished the Apostle with an occasion for stating the principles, duty, and
privileges of Church Unity. See 1 Cor. xii. 12—27.
(2) The Greeks generally,—and especially the Corinthians, being exercised in human learning
and secular eloquence and philosophy,—were proud of intellectual gifts. The Apostle hence took
occasion to assert, by way of contrast, the transcendent excellency of that Divine wisdom in which
he himself had been schooled, and the surpassing worth of the Cross of Christ which he had
preached at Corinth (1 Cor. ii. 1—9), as the fundamental article of saving truth,—although it was
a stumbling-block to the Jews, and to the Greeks foolishness (i. 28).
He was also constrained thereby to assert his own qualifications for revealing hidden mysteries,
and for declaring supernatural truths by Divine Inspiration, not only with regard to the substance
of what he so declares, but also as to the danguage in which he utters it (1 Cor. ii. 10—18).
(3) The Corinthians were guilty of sins of Impurity, for which their City was notorious. Hence
the Apostle is led to remind them of their Christian obligations to Holiness, grounded
1. on their incorporation by Baptism into the mystical Body of Christ (1 Cor. vi. 15).
2. and on the consecration of their bodies into Temples of the Holy Ghost (1 Cor. iii. 16; vi. 19.
2 Cor. vi. 16).
38. on their redemption by Christ, so that they are not their own, but His (1 Cor. vii. 23); and
are bound to glorify Him in their bodies, which are His (1 Cor. vi. 20) ; and
_ 4, on the doctrine of the Resurrection of the Body, designed for a glorious Immortality
(1 Cor. xv. 42—54).
(4) The Corinthians had been induced, in a vain conceit of superior knowledge (γνῶσις, 1 Cor.
viii. 1), and in the indulgence of a carnal appetite, to eat meats that had been offered in sacrifice to
the Heathen Idols of Corinth, although they knew those meats to have been 80 offered.
Hence St. Paul was constrained to lay down the principles which ought to regulate human
INTRODUCTION. 73
conduct in the use of indifferent things,—i. e. of things neither prescribed nor prohibited by Divine
or human authority. And he teaches, that many things not forbidden are to be foregone and for-
borne by Christians, from a charitable regard to the spiritual benefit of their brethren, even though
they be weak (1 Cor. viii. 11—13) ; and that the edification of others, their fellow-members in Christ’s
body, and the good of the whole Body, is to be the end aimed at by the faithful, in the use of things
indifferent (1 Cor. x. 28--- 82).
(5) The Apostle had not claimed ministerial maintenance for himself during the eighteen
months in which he had been resident at Corinth, but had worked for his bread with his own hands
(Acts xviii. 8. 2 Cor. xi. 9; xii. 18, 14). And this act of forbearance on his part, as contrasted
with that of other preachers (1 Cor. ix. 6), had been construed by some into a distrust, on his part,
of his own Apostolic mission and authority.
He was thus induced to explain the reasons of his own forbearance in this respect; and he
shows that it had been produced by considerations of regard for their edification; and he thence
inculcates on them a similar regard for the spiritual welfare of others. And he proceeds to state
with greater force even because he himself had waived his own claim to sustenance from his flock,
the sacred duty of all Christian People to provide adequate maintenance for their Pastors (1 Cor. ix.
7—15).
(6) There were many irregularities in the public assemblies of the Church at Corinth, in
regard
1. to the attire of women.
2. to the Administration of the Holy Sacrament of the Lord’s Supper.
St. Paul took occasion therefrom to recall the attention of the Corinthians to first principles, as
laid down in Holy Scripture and in the Law of Nature and of Reason, and as shown in the universal
sense of mankind, and in Christian usage (1 Cor. xi. 16) ;
1. As to the true relation of woman to man; and the consequent difference to be maintained
in regard to their attire ; and then he proceeds to apply these principles to the question before him
(1 Cor. xi. 3—16).
2. As to the second point, he points out the true principles of Reformation, whether in Doctrine
or Discipline. He shows by his reasonings on this question, that when a degeneracy has ensued in
either of the two, it is no part of Christian wisdom to destroy what has been abused; but that its
proper office is to look back to the original institution and design, and to remove the abuse by
restoring the use. This is what is done by St. Paul in his correction of the abuses which had crept
into the Church of Corinth in the administration of the Holy Communion (1 Cor. xi. 17—33).
A noble example of genuine Reformation, for every age.
(7) The Corinthians were richly endowed with spiritual gifts (1 Cor. i. 4—7), particularly in
speaking with Tongues. But they misused these gifts for occasions of vain-glorious and unprofitable
self-display, and of unseemly rivalry and contention.
These abuses furnished St. Paul with an occasion for explaining the true use of supernatural
gifts, particularly the gift of Tongues; and for stating what its proper place was in the circle
of Christian graces; and also for laying down certain propositions of universal applicability (1 Cor.
xii.—xiv.). Particularly, the Divine Apostle was thence led to give a necessary warning to the
world, viz. that great spiritual gifts may co-exist with great moral depravity, especially with spiritual
pride; and to declare, that no gifts or graces, spiritual or intellectual, are of any avail to those who
possess them, unless they use them in a spirit of charity ; that is, of love to God, and of love to man
in God. He thence proceeds to teach, that the sovereign grace of all Christian graces is Love, which
he describes in such language as none could command who was not inspired by the Divine Spirit of
Love (1 Cor. xiii.).
(8) A heinous sin had been committed at Corinth by one who appears to have had great influ-
ence there (1 Cor. v. 1). This sin had been connived at by the Corinthian Church. And though
the Corinthians had written a letter to the Apostle concerning other matters (1 Cor. vii. 1), yet they
had made no report to him there concerning this grievous scandal, or concerning the divisions among
themselves, which were reported to him by others (1 Cor. i. 11; v. 1; xi. 18).
On the other hand, such was their spiritual blindness, that they were puffed up (1 Cor. v. 2), and
imagined themselves to be in a safe and Bioepernse state; they were elated with a vain-glorious spirit
Vou. I1.— Parr III. L
74 INTRODUCTION TO
of pride, presumption, and self-sufficiency, and were disposed to manifest an insubordinate and
refractory temper of contemptuous disobedience to the Apostle’s person and office, rather than to
receive seasonable rebuke and salutary correction from him.
This enormous sin, and the indifference and even self-complacency with which it was viewed
by the Corinthian Church, afforded St. Paul an opportunity of vindicating his own Apostolic
authority, and of exercising Ecclesiastical Discipline, and of exhibiting to the Corinthians, and to
the Church of every age, the importance and necessity of Penitential Discipline, and the manner in
which it ought to be exercised (1 Cor. v. 1—13. 2 Cor. ii. 3—8; vii. 8—12).
We have also here a strong proof of the truth of St. Paul’s assertion, that he was invested with
supernatural and miraculous powers for accrediting and avouching his claims (2 Cor. xii. 12).
If he had not been inspired by God, he would not have ventured to write to the Corinthians
in the authoritative tone of stern reproof, censure, and condemnation, which he uses in these
Epistles.
He would rather have sought to win their affections, and conciliate their favour, by smooth
speeches.
Tf, also, the Corinthians had not been convinced, on their part, of his Divine mission, they,—
being filled with spiritual self-conceit, and beguiled by the flatteries of vain-glorious teachers hostile
to the Apostle,—would have scorned to receive, as they did, the first Epistle of St. Paul, in which
they are so severely condemned. They would have refused to comply with its injunctions (2 Cor.
ii. 3—8; vii. 8—12). They would not have read it publicly as Canonical Scripture, as the inspired
Word of God'. Ε
(9) Again: the Evil Spirit had temptéd some persons, and parties of considerable influence at
Corinth, to cavil at and censure St. Paul, and to disparage his person and office, and they had
excited a turbulent spirit of disaffection and rebellion against him (1 Cor. iv. 3; ix. 3. 2 Cor. iii. 1;
v. 12; x. 2—10).
The Apostle is therefore constrained to state his own claims to respectful reverence and
obedience. He is forced to record his own sufferings for the Gospel, and to divulge his own
revelations from heaven (2 Cor. xi. 16—83 ; xii. 1—6).
He is also led to explain the reason, why he was buffeted by a visible bodily infirmity, his
“thorn in the flesh” (2 Cor. xii. 7), which seems to have been turned: by some envious persons into
an occasion for censorious reflections upon him (2 Cor. xii. 10. Cp. Gal. iv. 14).
If St. Paul had not been resisted and vilified by those parties, whom the Enemy of Christ and
of the Church had stirred up to thwart him at Corinth, and unless the Apostle had been conscious
that the cause of the Gospel would be injured and imperilled, if he suffered their aspersions to
escape without refutation, he would never have penned that noble Apology of himself in the
Second Epistle to the Corinthians (2 Cor. xi. xii.).
He did not praise himself willingly ; but that Vindication of himself was extorted from him.
His enemies compelled him to resort to what he called the foolishness of boasting (2 Cor. xi. 17;
xii. 11). This is evident from the fact, that though those heavenly Visions to which he there refers
had been vouchsafed to him fourteen years before (2 Cor. xii. 2), and though he had been personally
resident at Corinth for eighteen months (Acts xviii. 11), yet he had never as yet communicated to the
Corinthians any intimation of those his “ Visions and Revelations from the Lord.” Hitherto he had
hid them as a profound secret treasured up in the recesses of his own heart. They were wrung from
him by the cavils of others.
If Satan had not stirred up those evil men against the Apostle, the Church would never have
had the privilege of knowing how much St. Paul suffered for the Gospel, and how much was
revealed to him by Christ.
Thus the censures of his adversaries have been made by God to redound to his praise. Thus
the arts of the Enemy endeavouring to undermine his Apostolic authority, and to mar his Apostolic
work, have been made instrumental in establishing the credit of this great master-builder in Christ,
and of consolidating the fabric which he built.
Thus also the arts of Satan, who had the power of death (Heb. ii. 14), and is the Prince of ‘the
power of the air (Eph. ii. 2), and of darkness, and who desires to drown men’s souls and bodies in the
1 Cp. Clemens Romanus, Ep. ad Cor. i. 47.
THE TWO EPISTLES TO THE CORINTHIANS. 75
lake of fire (Rev. xix. 20), have been made, in God’s hands, to be instrumental in revealing to the
faithful the blessedness of Paradise, to which the souls of those who die in the Lord are conveyed
immediately on their dissolution from the body; and also the everlasting glories of the third heaven,
in which the faithful will have their perfect consummation and bliss, both in body and soul, for ever-
more. (See note on 2 Cor. xii. 2—4.)
(10) Lastly: the Arch-enemy of God and man laboured to shake the foundation of the faith in
the great article of Christianity, the doctrine of Christ’s Resurrection from the Dead, and of the
universal Resurrection of the Body. He had too much success at Corinth, where indulgence in the
lusts of the flesh, and the speculations of a secular philosophy, had conspired to prejudice many
against the reception of this doctrine.
Hence St. Paul was prompted and constrained to write in its defence. He has vindicated and
enforced it with such divine power, courage, and eloquence, as to silence for ever those who gainsay
it. He was enabled by the Holy Spirit not only to declare the truth of a future Resurrection, but
also to describe it. Behold I show you a mystery (1 Cor. xv. 51). He enables us to hear the sound
of the last trump; and reveals the dead rising from their graves, and the Saints clothed with
their glorified bodies, and all earthly powers subjected to Christ, and Satan and Death put under
His feet (1 Cor. xv. 26. 55—57).
Thus the devices of the Evil One sowing tares in the field of God’s husbandry (1 Cor. iii. 9),
are made to recoil on himself. His dissemination of error in regard to the doctrine of the Resur-
rection has been made subservient to the declaration of its truth, and to a manifestation. of the
future discomfiture of Satan himself, and of the full final triumph of Christ.
Thus by signal examples Almighty God has πεν the Church, in these Epistles of St. Paul,
to elicit good from evil; to make the prevalence of schism ministerial to her confirmation in Unity,
and even the diffusion of Heresy to be subservient to the propagation of the Faith.
Thus also He has comforted and cheered her with the joyful assurance, that all things work
together for good to those that love God (Rom. viii. 28); that the worst evils will hereafter be
made occasions of the greatest good; and that all the waters of the flood with which the Enemy now
seeks to overwhelm her, will make glad the city of God (Ps. xlvi. 4).
II. On the Date, of Time and Place of the First Epistxx to the ConINTHIANS.
The First Epistle was written to the Corinthians at Ephesus in the spring of a.p. 57.
This appears from the following evidence.
I. It was written at Ephesus.
1. St. Paul says (1 Cor. xvi. 19), “The Churches of Asia salute you.” Ephesus was. the
capital of the Asia of the New Testament.
2. “ Aquila and Priscilla salute you” (1 Cor. xvi. 19). They were at Ephesus during the time
in which the Epistle was written. See Acts xviii. 18. 26; and compare also note on Rom. xvi. 3, 4,
where Aquila and Priscilla are said to have laid down their necks for St. Paul’s life, i. e. probably
in his perils at Ephesus.
8. He says also in this Epistle, “I will tarry at Ephesus until Pentecost” (1 Cor. xvi. 8).
4. Accordingly, we find that in the third century Origen takes it for granted that this Epistle
was written from Ephesus. See his περὶ εὐχῆς, c. 31, where, commenting on 1 Cor. v. 4, he says
that Paul when writing those words was associated not only with the Ephesians (i. e. those with
whom he was present in body), “ but also with the Corinthians,” with whom he was in spirit.
II. The First Epistle to the Corinthians was written in the spring of a.p. 57.
This may be shown thus :— ‘
1. At the Pentecost of the year a.p. 58, St. Paul was at Jerusalem, and was there arrested and
was sent to Coesarea, and after two years’ detention at Cesarea was sent to Rome.
This appears from what has been already stated in the Chronological Synopsis prefixed to the
Acts of the Apostles, xxxvii.—xxxix.
In the beginning of that year and the end of the preceding one, he had been for the second
time at Corinth, where he spent three months (Acts xx. 3), and which he quitted early in a.p. 58,
L2
76 INTRODUCTION TO
and proceeded thence to Macedonia, where he was at Easter in that year (Acts xx. 6), and thence
came, by Troas and Miletus, to Caesarea and to Jerusalem for the Feast of Pentecost (fifty days after
Easter) in the same year (Acts xx. 6—12).
2. It is clear from the language of the First Epistle to the Corinthians, that St. Paul had. been
already once at Corinth. See 1 Cor. ii. 1,2. “I, brethren, when J came unto you, came not with
excellency of speech.” Compare also 1 Cor. ix. 2, where he speaks of the Corinthians as the “seal
of his Apostleship,” and reminds them that he had preached the Gospel to them without charge
(1 Cor. ix. 12—15. Cp. 2 Cor. xi. 9).
It is also evident from the First Epistle, that St. Paul intended to visit Corinth again soon after
he had written it. See 1 Cor. iv. 19: “I wild come to you shortly, if the Lord will;” and 1 Cor.
xvi. 5: “I will come to you when I shall have passed through Macedonia, for I am now intend-
ing to pass through Macedonia.” See also 1 Cor. xi. 34: “the rest I will set in order when I
come.”
Many circumstances noticed in the Epistle, viz. the growth of feuds and factions at Corinth
(1 Cor. i. 12; iii. 4); the occurrence of many grave questions of doctrine and discipline, concerning
which the Corinthians had sent a deputation with a letter to St. Paul (vii. 1) to consult him,—
questions with which he deals in a considerable portion of this First Epistle (ch. vii—xii.),—inti-
mate that St. Paul had not been personally present at Corinth for some considerable length of time
before it was written.
Thus we are led to the conclusion, that the First Epistle to the Corinthians was written between
two visits to Corinth, but, probably, after a longer interval from the former than from the latter
visit. .
8. If we now turn to the Acts of the ΑΡΟΞΤΊ,ΕΒ, we shall find that St. Paul was at Corinth
twice. His former visit is described in Acts xviii. 1—11. It‘lasted at least a year and siz months
(xviii. 11—18). Thence, after a short visit to Jerusalem, he came to Ephesus, where he spent
three years (Acts xx. 31).
He then left Ephesus and came through Macedonia, and paid another visit to Corinth, where he
remained (as already said) three months (Acts xx. 3).
Thence he sailed, at the beginning of a.p. 58, in his way to Jerusalem.
The purpose of his visit to Jerusalem was to carry the alms he had collected for the poor
Christians at Jerusalem (Acts xxiv. 17), and which had been contributed by the Churches of Galatia,
Macedonia, and Achaia (1 Cor. xvi. 1. Rom. xv. 26).
These circumstances tally exactly with what has been already deduced from the First Epistle.
It was at Ephesus that he wrote that Epistle. See above, I. 1.
In that Epistle he says that he intends to remain at Ephesus till Pentecost (1 Cor. xvi. 8).
He also says in that Epistle that he will shortly come to Corinth through Macedonia (1 Cor.
xvi. 5).
He says further, that he hopes to remain at Corinth during the ensuing winter (1 Cor.
xvi. 6).
These words, written before a Pentecost (1 Cor. xvi. 8), must have been written after the winter
preceding it ; i.e. they must have been written in spring.
He also incites the Corinthians to make a collection of alms for the poor Saints at Jerusalem
(1 Cor. xvi. 1—3), and intimates his own readiness to go with those alms to Jerusalem (1 Cor.
xvi. 3).
Thus the visit of which St. Paul speaks as shortly about to be paid by him to Corinth (1 Cor.
xvi. 5), is shown to be the same as that which he did pay at the close of a.p. 57, and which lasted
three months (Acts xx. 3), and after which he passed through Macedonia, where he was at Easter,
a.p. 58, and went with the collection of alms from Macedonia and Achaia to Jerusalem, where he
arrived at the ensuing Pentecost in that year.
The First Epistle to the Corinthians was therefore written after the winter of a.p. ὅθ, and before
the Pentecost of a.p. 57; 1. 6. it was written in the spring of a.p. 57, i.e. about the Passover of that
year.
4. This result serves to illustrate the contents of the Epistle, and is also illustrated by them.
The reference in the Epistle to the True Passover,—‘“ Christ our Passover is sacrificed” (1 Cor.
THE TWO EPISTLES TO THE CORINTHIANS. 77
v. 7),—the only passage in St. Paul’s Epistles, except Heb. xi. 28, where the word πάσχα occurs,
gains in force and beauty from the chronological coincidence.
The allusion to /eaven (1 Cor. v. 6—8), the exhortation to “keep the feast,” and to be spiritually
“unlearened” (1 Cor. v. 8), receives additional significance from the same consideration; as is
suggested by the adoption of these words of the Apostle into the Ritual of the Church in her Pas-
chal office.
The exhortation to consider the true meaning and design of the Holy Eucharist (1 Cor. xi.
18—34) was very appropriate at the Anniversary of its Institution. The allusion to the Exodus
of the Israelites from Egypt, and their passage through the Red Sea, “ figuring Holy Baptism ;”
and the exposition of the typical character of that deliverance (1 Cor. x. 1—11), have a felicitous
connexion with the annual commemoration of the sacrifice on the cross, of which these historical
Events -were figurative adumbrations; and would have been read at that season with especial profit
and delight by all at Corinth who had passed, as it were, from the spiritual ante-chapel of the Law
into the inner shrine of the Gospel, and from the oblation of Levitical sacrifices to a participation
in Evan gelical Sacraments. And of all the Easter Homilies ever delivered on the great Anniversary
of Christ’s Resurrection, none has been more effectual in confirming the faith and comforting the
heart, amd quickening the hope, and invigorating the energy of the Universal Church, than that
glorious Sermon on the Resurrection of the Body which was preached to the Church of Corinth
when she first received this Epistle, and has ever since sounded in the ears of universal Christendom,
in the public reading of the New Testament.
III. The question,—whether St. Paul had been mére than once at Corinth, before he wrote the
two Epistles to the Corinthians, will be further considered in the Introduction to the Second Epistle.
ΠΡΟΣ ΚΟΡΙΝΘΊΙΟΥΣ Α΄.
a Rom. 1.1.
Gal. 2. 7, 8.
Ὁ Acts 14. 17.
e John 17. 19.
Acts 9. 14, 21.
& 15.9. & 22. 16
Jude ver. |.
d ver. 30.
ch. 6. 9—11.
John 17. 17—19.
rar 15. 9.
e Rom. 1.7. Eph.1.2. 1 Pet.1. 2 f Rom. 1. 8.
I. 1 ΠΑΥ͂ΛΟΣ, * κλητὸς ἀπόστολος Χριστοῦ ᾿Ιησοῦ διὰ θελήματος Θεοῦ, καὶ
" Σωσθένης ὁ ἀδελφὸς, 3 " τῇ ἐκκλησίᾳ τοῦ Θεοῦ τῇ οὔσῃ ἐν Κορίνθῳ, * ἡγιασμέ-
νοις ἐν Χριστῷ ᾿Ιησοῦ, κλητοῖς ἁγίοις, σὺν πᾶσι τοῖς ἐπικαλουμένοις τὸ ὄνομα
᾿ τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ ἐν παντὶ τόπῳ αὐτῶν τε καὶ ἡμῶν" ὃ " Χάρις
ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ πατρὸς ἡμῶν, καὶ Κυρίου ᾿Ιησοῦ Χριστοῦ.
4 Εὐχαριστῶ τῷ Θεῷ μου πάντοτε περὶ ὑμῶν, ἐπὶ τῇ χάριτι τοῦ Θεοῦ τῇ
δοθείσῃ ὑμῖν ἐν Χριστῷ ᾿Ιησοῦ, ὃ " ὅτι ἐν παντὶ ἐπλουτίσθητε ἐν αὐτῷ, ἐν παντὶ
λόγῳ καὶ πάσῃ γνώσει, 5" καθὼς τὸ μαρτύριον τοῦ Χριστοῦ ἐβεβαιώθη ἐν
gch. 12. 8. 2 Οογ. 8. 7. Col. 1. 9.
heh. 2.1. 2 Tim. 1. 8.
ΟΗ.1. 1. κλητός] called. See Rom. i. 1.
Christ is stated in order—
1, To establish his authority equal to that of the other
Apostles called by Christ on earth. Therefore his office was not
to be disparaged by the Corinthians. He was “ called,’’ or had
a vocation from Christ to be an Apostle, as they were called or
had a vocation as Saints.
2. To show that what he claimed, he claimed not in his own
name, but in that of Christ.
— Σωσθένης ὁ ἀδελφός Sosthenes our brother. If Sosthenes
is the same person as he who is mentioned in Acts xviii. 17, as is
probable (see note there, and Theodoret), there would be a special
reason why he should be associated with St. Paul in addressin
this Epistle to the Corinthians. The name of Sosthenes, formerly
a chief of the Synagogue at Corinth, would have weight against
the Judaizing party who undermined the Apostle’s authority at
Corinth. (2 Cor. xi. 22.)
2. τῇ ἐκκλησίᾳ -- κλητοῖς ἁγίοι"] To the Church of God—
called, and holy. “A-y.o, sancti, the proper idea of which is se-
paration from a common to a holy use, As He Who called you
is rad 80 be ye who have been called by Him holy also. (1 Pet.
i. 15.
His calling by
Since every one who is called and baptized is thereby sepa-
rated from the world which are not so, and though the work of
grace be not perfectly wrought, yet when means are used, with-
out something appearing to the contrary, we ought to presume
the good effect. Therefore all such as have been received into
the Church may be in some sense called holy. Bp. Pearson
(On the Creed, Art. IX.).
The Corinthians are here called a Church of God, and holy,
though they had among them (as this Epistle shows) schisms,
and heresies, and grave errors in practice. (See i. 2; iii. 3; v. 1;
vi. 6; xvi. 12.) The field was still! God’s field, though over-
gtown with tares. (See on Matt. xiii. 26—38.) An important
caution for those who fondly hope to see a perfect Church on
earth, or forsake the communion of the Church because it is not
free from imperfection. Cp. S. Jerome adv. Lucifer. ad fin., and
Hooker, iii. 1 and v. 68.
— ἐν Κορίνθῳ] in Corinth. For a description of Corinth at
this time, see note on Acts xviii. 1. The character of the in-
habitants at this time is briefly drawn by Cicero (de leg. Agrar.
ii. 82) in terms which illustrate the topics handled in this Epistle
by St. Paul: “Corinthii non minis lascivia, quam opulentia et
philosophies studio insignes.’’ As to the first of these charac-
teristics, it was even made by them pike of their Religion in the
worship of Aphrodité, in whose Temple were more than a
thousand ἱερόδονλοι, ἑταῖραι, devoted to her impure service.
(Strabo, viii. p. 580, A.) See the full historical collections in
Wetstein, p. 102, which he sums up thus, “Ex bis planiis in-
telligimus que Apostolus in Sophistas et Sophismata contra Re-
surrectionem mortuorum, in Scortationem et incestum, denique
in divites avaros Corinthiis scripsit;” and cp. Meyer, p. 1, who
recites other more recent authorities; and Howson, i. 489—4965 ;
ii, 23. 187; and A. P. Stanley's Introduction to the Epistle,
1—18.
— σὺν πᾶσι) with all who call on the name of our Lord
Jesus Christ. This Epistle, and the Second to the Corinthians,
are addressed not only to the inhabitants of Corinth, but to the
Churches of Achaia generally. (See 2 Cor. i. 1.)
Hence there are no salutations of individuals at their close.
A similar observation applies to the Epistle to the Galatians, and
to the Ephesians. See Gal. vi. 18.
— ἐν παντὶ τόπῳ αὐτῶν τε καὶ ἡμῶν] in every place, theirs
and ours. So Vulg., ‘in omni loco ipsorum et nostro.” So
Syriac and Arabic. For, though they are separated from us
(i.e. from you and me) by the diversity of place, yet, wherever
they are, they are united to us by a community of Faith in the
One Lord Jesus Christ, whose name we adore with them. An
intimation to them that they ought to be at and in love,
not only among themselves and with the Apostles, but with all
Christians throughout the world. Chrysostom.
This expression is also a proof that St. Paul’s Epistles were
meant for the general use of other Churches besides those to
whom they were originally sent and inscribed. See Col. iv. 16.
1 Thess. v. 29.
He also thus shows that all particular Churches make to-
gether One Universal Church throughout the World. Origen.
4, δ. Εὐχαριστῶ---ἐν παντὶ ἐπλουτίσθητε)] He begins with
thankegiving for their rich abundance in spiritual gifts and
from God, and afterwards proceeds to reprove them for their
misuse of those gifts and graces by vain-glorious ostentation and
uncharitable rivalry (viii. 1—11; xiv. 26).
— λόγῳ) prophecy and-tongues.
6. καθὼς τὸ μαρτύριον-- ἐν ὑμῖν] as the testimony concerning
1 In the Catena published by Dr. Cramer, Oxon. 1841. This
valuable Catena, edited for the first time by Dr. Cramer, from a MS.
in the imperial library at Paris (No. 227), supplies many observations
from Origen, and Cyril, and other ancient Fathers, and will be fre-
quently cited in the following notes.
1 CORINTHIANS I. 7—13.
79
ea qi 9 ea x ¢€ a 6 9 ὃ a , 9 ὃ , Q
ὕμιν, ὥστε UGS μὴ VOTEPELTVGaL EV μηόενιὶ χαρισματι, ἀπεκοέχομεένους ΤῊ i Phil. 8. 30.
Tit. 2. 18.
9 » aA ΄ ε nA > aA aA 8 k a , en 9
ἀποκάλυψιν tov Kupiov ἡμῶν ᾿Ιησοῦ Χριστοῦ, ὃς καὶ βεβαιώσει ὑμᾶς ἕως hae ϑ δὲ
Col. 1. 22.
τέλους, ἀνεγκλήτους ἐν τῇ ἡμέρᾳ τοῦ Kupiov ἡμῶν ᾿Ιησοῦ Χριστοῦ. 9. Πιστὸς 61.2%,
1 Thess. 5. 24.
ὁ Θεὸς, δι᾿ οὗ ἐκλήθητε εἰς κοινωνίαν τοῦ Υἱοῦ αὐτοῦ ᾿Ιησοῦ Χριστοῦ τοῦ Κυρίου Sohnis. +
ἡμῶν.
1 John 1. 8.
m Rom. 12, 1, 16.
& 15. 5.
10™ Παρακαλῶ δὲ ὑμᾶς, ἀδελφοὶ, διὰ τοῦ ὀνόματος τοῦ Kupiov ἡμῶν ᾿Ιησοῦ 2 Cor. 5.2.
Χριστοῦ, ἵνα τὸ αὐτὸ λέγητε πάντες, καὶ " μὴ ἢ ἐν ὑμῖν σχίσματα, ἦτε δὲ κατ-
ἡρτισμένοι ἐν τῷ αὐτῷ vol καὶ ἐν τῇ αὐτῇ γνώμῃ. "} ᾿Εδηλώθη γάρ μοι περὶ £515 10,
ὑμῶν, ἀδελφοί μου, ὑπὸ τῶν Χλόης, ὅτι ἔριδες ἐν ὑμῖν εἰσι. ἢ
ὅτι ἕκαστος ὑμῶν λέγει, ᾿Εγὼ μέν εἶμι Παύλου, ἐγὼ δὲ ᾿Απολλώ, ἐγὼ δὲ Κηφᾶ, "
18 Μεμέρισται ὃ Χριστός ; μὴ Παῦλος ἐσταυρώθη ὑπὲρ Matt. 9. 16.
John 7.43. & 9. 16. & 10. 19.
ἐγὼ δὲ Χριστοῦ.
P
2° Λέγω δὲ τοῦτο, 1 Pet. 2.11.
oJohn 1.42. Acts 18.24. ch. 8. 4. ἃ 16. 12.
Christ, that is, the preaching and profession of the Gospel (1 Cor.
ii. 1) was established in and among you by spiritual gifts and by
miracles. Chrys., Theodore/, and Bengel.
7. χαρίσματι) spiritual gift. Χάρισμα is to be distinguished
from χάρις,---χάρισμα is a special gift to be used for general edi-
Jieation, χάρις is grace generally for personal sanctification.
Tongues, Miracles, Healing are χαρίσματα. s is given in
order that χαρίσματα may be rightly used.
On the continuance of charismata in the Christian Church,
see Eused. v. 7.
— τὴν ἀποκάλυψιν the Revelation. He s0 calls it, δεικνὺς
ὅτι way (read ἐὰν or κἂν) ph ὁρᾶται (Χριστὸς), ἀλλ᾽ ἔστι, καὶ
πάρεστι, καὶ μὴν καὶ τότε erat. Origen.
10. Iva τὸ αὐτὸ λέγητε-- νοῖ-- γνώμῃ] These sentiments are
expressed almost in the same words by an Apostolic Father,
showing his acquaintance with this Epistle: ἵνα ἐν μιᾷ ὑποταγῇ
ἦτε κατηρτισμένοι τῷ αὐτῷ vot, καὶ τῇ αὐτῇ γνώμῃ, καὶ τὸ αὐτὸ
λέγητε πάντες. Ignatius (ad Ephes. 2).
— vot καὶ γνώμῃ] ‘‘ vot, intus in credendis; γνώμῃ, sententid
prolata, in agendis.” Bengel.
On the form of the substantive Genitive νοὸς and Dative vot,
used by St. Paul alone in the New Testament, see Winer, § 8,
p. 59. The more usual Greek forms are voi and νῷ.
11. ὑπὸ τῶν XAdns)} by those of Chloe.
(1) Why does St. Paul refer to persons as his informants
who might be exposed to obloquy from the Corinthians on ac-
count of these accusations, and might be disconcerted at finding
themselves thus placed publicly in opposition to the powerful
members of the communion to which they belonged?
(2) Who were these persons called here of χλόης ?
There was, doubtless, good reason for this mention. St.
Paul practises a remarkable reserve and delicacy with regard to
names. In this Epistle he never specifies the name of the person
who gave him so much grief, nor of any of his own opponents at
Corinth. There must, therefore, have been good ground for the
mention of the name, that of a woman, here specified.
In order to escape the imputation of giving credence to
hearsay reports, and of encouraging anonymous allegations, the
Apostle would be desirous to state the authority on which his
censure was grounded. But he would hardly have ventured to do
so without the consent of the parties themselves who gave him
the information.
It seems probable, therefore, that these parties who had
brought the information were present with him when he wrote
the Epistle, and had consented to this mention of their names,—
a mention sufficiently precise to secure credence, and yet suf-
ficiently general to avoid provocation. Observe the Apostle’s
prudence (says Origen), he does not specify any single person,
but ao entire household, in order that he might not render them
hostile to his informant.
The word ἐδηλώθη seems to intimate oral communication on
their part; and this is confirmed by the fact that the information
is not represented as coming from Chloe herself, the mistress of
the household, but from of Χλόης, members of her family. (Syriac
and Arabic Monae)
From this public mention of Chloe’s household in this
Epistle, it may be suggested that she may have been at Corinth
what Lydia was at Philippi (Acts xvi. 14. 40), and that a Chris-
tian Congregation assembled in her house (cp. Rom. xvi. 5), and
that she herself may have had an official position in the Church,
Cp. note on Acts xviii. 18. Rom. xvi. 1.
It is not unlikely that the persons called of XAdns had come
from Corinth as the bearers of the questions from the Corinthians
themselves (vii. 1), and that they were entrusted with the duty
of communicating between the Corinthian Church and the Apostle,
and that the information which they gave, and to which he here
refers, was elicited in reply to his oral inquiries concerning
the state of the Corinthian Church, and that they authorized
him to refer to them as his authority for the statements in
question.
Perhaps they were no other than the Fortwnatus and Achaicus
who came to St. Paul with the message from Corinth, of whom
he speaks so highly. (1 Cor. xvi. 17.) Ifo, no exception could
be made by any one to statements by St. Paul on such authority.
12. Λέγω δὲ τοῦτο] 8. Clement, Bishop of Rome, contem-
porary with the Apostles, refers to this in his own letter
to the Corinthian Church (cap. 47) thus, “ Take into your hands
the Epistle of the blessed Apostle St. Paul. What did he write to
you at the first planting of the Gospel among you? Certainly he,
being inspired by the Holy Spirit, admonished you concerning
himself, and Cephas, and Apollos, because even then there were
parties among you.”
- ᾿Απολλώ] Apollos. See on Acts xviii. 24.
— ἐγὼ δὲ Knga) In all the places where that Apostle is
mentioned in this Epistle (here, iii. 22; ix. 5; xv. 5), he is men-
tioned, not by his Greek name Πέτρος, but by his Jewish name
Κηφᾶς. Probably this name was more agreeable to those Ju-
daizers who called themselves his adherents at Corinth. Cp. note
above on Gal. ii. 11. 14.
It does not appear that Peter had been at Corinth. Rather,
from all omissions of his name in St. Paul’s narrative of minis-
terial labours at Corinth (below, iii. 5—7), it would seem that
Peter had not been there. He bad not been there before St.
Paul’s first visit (see Rom. xv. 20); and if Peter had come to
Corinth after that visit, and before the date of the present
Epistle, St. Paul, in mentioning Apollos would hardly have
failed to mention Peter.
It is probable that some Jewish Christians at Corinth, who
had heard Peter at Jerusalem at the Feast of Pentecost, and on
other occasions, and who were disposed to prefer Aim as baving
converted them, and as having been specially honoured and fa-
voured by Christ on earth, whereas Paul was not even one of the
Twelve who had been called by Christ, would be prone to say
Ἐγὼ Κηφᾶ.
It was, however, supposed by S. Dionysius, Bishop of Corinth
in the Second Century, that Peter had preached at Corinth.
(Euseb. ii. 25.)
On the name Cephas, see John i. 42.
18. Μεμέρισται ὁ Xpiords] A difficult passage.
St. Paul uses the word μερίζω four times in these two
Epistles, i.e. here, and vii. 17. 84, and 2 Cor. x. 13. In
both the latter places the word μερίζω signifies to allot, to assign
a portion, a share, μερίδα. And so Kom. xii. 3, ἑκάστῳ ὡς ὃ
Θεὸς ἐμέρισε μέτρον. Heb. vii. 2, ᾧ καὶ δεκάτην ἐμέρισεν, to
whom he assigned or shared outa tenth. These are all the pas-
sages where the word is used by St. Paul.
Tn all these cases the word has, most probably, one and the
same sense, the most obvious and natural one, that which is used
in the Septuagint as the rendering of the Hebrew pir (chalak),
distribuit. See Exod. xv. 9. Numb. xxvi. 53. 56. Deut. xviii. 8.
Prov. xxi. 24. And compare the use of the word by St. Paul’s
companion St. Luke, xii. 13, μερίσασθαι μετ᾽ ἐμοῦ τὴν KAnpo-
νομίαν, to apportion and share with me the inheritance. Since,
then, μερίζω signifies to portion off, to assign as a lot, the passive
μερίζομαι means to be portioned off as a share. Therefore it
would seem the sense here cannot be ‘Is Christ divided?’ But
the meaning is, Has Christ been portioned off as a share to some
particular party? Is He not the Head of the Whole Church?
Are not ali Christians members of Him? Are not all Churches
portions of the Universal Church, which is His Body ?
80 1 CORINTHIANS I. 14, 15.
Acts 18. 8.
om. 16, 23,
ὑμῶν ; ἢ εἰς τὸ ὄνομα Παύλον ἐβαπτίσθητε ;
4 P Εὐχαριστῶ τῷ Θεῷ ὅτι οὐ-
δένα ὑμῶν ἐβάπτισα, εἰ μὴ Κρίσπον καὶ Γάϊον: 1" ἵνα μή τις εἴπῃ ὅτι εἰς τὸ
This interpretation of the word is confirmed by some ancient
Interpreters. Thus Theodor. Mops. (in Caten. p. 477) explains
the word, κατὰ μερίδα τινὲς μὲν τὸν Χριστὸν ἔλαχον; Have
some particular persons received Christ (the Universal Saviour)
as their own private share ὃ
This question follows very appropriately by way of reply to
what St. Paul had jast recited as the language of the different
religious factions at Corinth, “1 am of Paul, but I of Apollos,
but I of Cephas, but I of Christ.” What! has Christ become
the heritage of a sect? Has He become the leader of a religious
arty in opposition to one of Paul, Apollos, or of Cephas... He
ho is Lord of all!
This passage, thue understood, supplies a salutary warning
against the erroneous teaching of those who,
(1) in an eclectic and libertine spirit, regard Christ only as
one Teacher among many, instead of being the Teacher of all, or
* (2) in a narrow Donatistic temper would limit His gifts and
graces to their own party, instead of regarding Christ as the
Head of the Church Universal in every age and clime.
— ἐσταυρώθη ὑπὲρ ὑμῶν] Was Christ crucified for you? A
statement of the doctrine of the meritorious and propitiatory
nature of the Atonement made by Christ on the Cross. (See on
xv. 3.) If (as Socinianism alleges) the sufferings of Christ were
merely exemplary, there would be no such absurdity and impiety,
as St. Paul here assumes there to be, in comparing Christ’s suf-
ferings with those of Paul.
14--1|. Εὐχαριστῶ τῷ Θεῷ---ο γὰρ ἀπέστειλέ με Χριστὸς
βαπτίζειν}
(1) Why does St. Paul thank God that he baptized none but
those here mentioned ? :
(2) And why did Christ send him as an Apostle (ἀπέστειλε)
not to baptize but to preach ?
(3) Do not such assertions as these tend to disparage the
Sacrament of Baptism as compared with Preaching ?
(1) He answers the first of these questions by adding the
words, ‘lest any should say that I had baptized in my own
name,” and not that of Christ. Therefore it happened provi-
dentially that St. Paul had not been led to administer Baptism
with his own hands; and be acknowledges that he had been
guided in this respect by wisdom from above. For it could not
be alleged by his adversaries that an Apostle who had refrained
from administering Baptism was desirous of creating 8 party to
be called by his own name. If, therefore, any one ventured to
say, “1 am of Paul,” such a party-shibboleth could not be
imputed to any suggestion of Paul himself.
(2) There were very good reasons why St. Paul should not
have been sent to daptize, so much as to preach. That he was
sent to baptize is clear from the fact bere recorded by himself.
He did baptize some, which he would not have done without
having been sent to do it; and he would not otherwise have been
on a par with the other Apostles, who had a commission to go
and baptize all Nations. (Matt. xxviii. 19.) On this mode of
speaking, see note on Matt. ix. 13. Glaes, Phil. Sac. p. 468.
One of the reasons for his backwardness to baptize, was lest
he should thus create a party for himself. If converts were so
eager to say, “1 am of Paul,” though he had not baptized them,
niuch more would this have been the case if he had personally
received them into the Church by the Sacrament of Baptism.
He thus teaches the duty of giving no countenance to schism,
and of maintaining the unity of the Church.
S. Chrysostom observes, that what St. Paul says here con-
cerning the administration of Baptism is directed against those
Teachers who, on the plea of having baptized particular persons,
claim those persons as their own, instead of remembering that
by Baptism men become members, not of a party, but of the
Church, and are not to be called by names of men, but only by
that of Chriat.
Besides, he had a great work to do, and a short time to do it
in. He must therefore, like ‘‘a wise master-builder,” economize
his resources, and dispense them in the manner most profitable
to the Church. He had special gifts from Christ for preaching ;
bat others could baptize with the samg efficacy as the chiefeat
Apostle. He could preach to many in the same time as that in
which he could only baptize a few. Well therefore might he say
that Christ sent him not to baptize, but to preach.
Indeed, the same might be said of the ofher Apostles also,
to whom Christ gave the charge to ‘Go and éeacé all nations,
baptizing them” (Matt. xxviii 19). This command prescribed
that they should ¢each with their own lips, which were to be
sanctified by the Holy Ghost, but it did not imply that they
were to baptize with their hands those whom they had taught
with their mouths. And it is not without reason that the Holy
Spirit has noted in the history of the reception of Cornelius, and
of the other first Gentile converts into the Church, that St. Peter
did noé baptize them with his own hands, but commanded them
to be baptized in the name of the Lord. (Acts x. 48, and note
there.)
The Apostles were inspired to write Epistles, and bequeath
them to the Church. And so their teaching remains with all
ages of the world, even unto the end. But they are no longer
able to baptize. And if they had been forward to baptize with
their own hands, it might have been supposed that some special
benefit was conferred by Baptism administered by Apostles, as
distinguished from other inferior Ministers of the Church, and
that when they ceased to live, this special benefit ceased to
exist.
Then indeed the divine efficacy of the Holy Sscrament of
Baptism would have been disparaged. For its virtue would have
been supposed to depend on the personal qualification of special
Ministers, instead of being acknowledged to be due to the pave
of the Holy Spirit operating therein, and to the Divine authority
of Christ who instituted it, and to be equally efficacious now
as it was in the days of the A and to be as much the
““laver of regeneration” (Titus iii. 5) when bestowed by the
ministry of the meanest deacon of the Church, as if it were con-
ferred by the hands of St. Paul.
(3) Thus, then, it may be seen that the forbearance of
St. Paul—and, we may add, of the other Apostles also—to
administer Baptism with their own hands, is very far from being
any disparagement to Baptism. It seems rather to bring out in
a clearer light the divine origin of Baptism, and consequently its
dignity and necessity ; and to inspire feelings of gratitude towards
God for the privileges and blessings conferred by Him through
Baptism on every age of the Church.
(4) We may ascend still higher, and observe that (with
reverence be it said) the same Wisdom which restrained Paul
from baptizing with Ais own hands, operated on a greater than
St. Paul in a similar manner, and, in some respects, for similar
purposes—even our Blessed Lord Himself.
We read that Jesus Himself baptized not, but His disciples
(John iv. 2); and yet He is said in the same place of Holy Scrip-
ture to ‘have baptized more disciples than John the Baptist.’’
“He baptized,” and yet ‘‘ He did not baptize, but His disciples.”
“He baptized,’ because all who were baptized by His disciples
were baptized by Him; and because all the efficacy of the Bap-
tism administered by éhem, was due solely to Him, and because
all, in every age, who are baptized by Christ’s ministers, are
baptized with the Baptism of Christ, and are received by Him
into His mystical body, the Church. But He did not baptize
with His own hands, lest it might be imagined by some in after
ages, when His visible presence in the body was withdrawn from
the eyes of the world, that the Church had sustained some irre-
parable loss, and that He no longer baptizes; and in order that
the truth might be more sensibly felt and generally acknowledged
by all, that Christ in His Divine Power is invisibly present, and
effectually works, in every Baptism duly administered by His
Disciples, in every age and country of the world. See above on
Jobn iv. 1.
From these considerations we see why St. Paul uses the
words ἵνα μὴ v. 15, which indicate (as Bengel and Meyer observe)
that he was led by Divine direction to abstain from baptizing ἐπ
order that no one should say that the Baptism he administered
was the Baptism of Pau/, and not the Baptism of Christ.
14—16. Κρίσπον ... Γάϊον... Στεφανᾶ οἶκον) Since, as we have
seen above in the preceding note, there were good reasons why
St. Paul laid down for himself, as a general rule, to abstain from
administering Baptism with his own hands, it may be inferred
that he had also good reasons for the exceptions which he made
to that rule.
Accordingly, such there appear to have been in the cases
here specified. Crispus was “the chief ruler of the Synagogue”
at Corinth, who believed on the Lord with all his house (Acts
xviii. 8). From his position be was entitled to special regard
from St. Paul. And doubtless it was an office of no smali re.
sponsibility and peril, on account of the hatred and violence of
the Jews—who were very turbulent at Corinth (Acts xviii.
6—12)—to receive the Ruler of their Synagogue as a convert
into the Church of Christ by Baptism. St. Paul did not dele-
gate this perilous office to another, but tock it boldly on
himself.
Gaius was “ the host of St. Paul, and of the whole Church,”
as the Apostle says in his Epistle written to the Romans from
1 CORINTHIANS I. 16—24,
81]
ἐμὸν ὄνομα ἐβαπτίσθητε' 15" ἐβάπτισα δὲ καὶ τὸν Στεφανᾶ οἶκον λοιπὸν οὐκ 4 οἱ. 16.15, 17.
οἶδα εἴ τινα ἄλλον ἐβάπτισα.
ἸΤεοὐ γὰρ ἀπέστειλέ με Χριστὸς βαπτίζειν, ἀλλ᾽ εὐαγγελίζεσθαι: οὐκ ἐν τον. 3.1,.,15.
σοφίᾳ λόγου, ἵνα μὴ κενωθῇ ὃ σταυρὸς τοῦ Χριστοῦ. ἰδ" Ὁ λόγος γὰρ ὁ τοῦ sen.2:14,
[ον aA ~ en 4
σταυροῦ τοῖς μὲν ἀπολλυμένοις μωρία ἐστὶ, τοῖς δὲ σωζομένοις ἡμῖν δύναμις ¢ 0s. 29. 14.
ler. 8. 9.
Θεοῦ ἐστι 15"
οντας 2 * é t
Τὰ Ld > aA ‘ ’ a a LY a
γέγραπται yap, ᾿Απολῶ τὴν σοφίαν τῶν σοφῶν, καὶ THY
σύνεσιν τῶν συνετῶν ἀθετήσω. 3" Ποῦ σοφός ; ποῦ γραμματεύς ; ποῦ
συζητητὴς τοῦ αἰῶνος τούτου ; Οὐχὶ ἐμώρανεν ὁ Θεὸς τὴν σοφίαν τοῦ κόσμου ;
al υ Ἐπειδὴ γὰρ ἐν τῇ σοφίᾳ τοῦ Θεοῦ οὐκ ἔγνω ὁ κόσμος διὰ τῆς σοφίας τὸν
a a a &
Θεὸν, εὐδόκησεν ὁ Θεὸς διὰ τῆς μωρίας τοῦ κηρύγματος σῶσαι τοὺς πιστεύ-
a a a x
ἐπειδὴ καὶ ᾿Ιουδαῖοι σημεῖα αἰτοῦσι, καὶ Ἕλληνες σοφίαν ζητοῦ-
28 α ἡμεῖς δὲ , or) 2 3 δαί ᾿ , ch
σιν, * * ἡμεῖς δὲ κηρύσσομεν Χριστὸν ἐσταυρωμένον, ᾿Ιουδαίοις μὲν σκάνδαλον,
ἔθνεσιν δὲ μωρίαν, * " αὐτοῖς δὲ τοῖς κλητοῖς, ᾿Ιουδαίοις τε καὶ Ἕλλησι, Χρι-
J
& 44. 25.
u Isa. 88. 18.
Job 12. 7.
& 20. 24.
v Mat. 1]. 25.
Luke 10. 21.
Rom. 1. 21, 28.
w Matt. 12. 38.
I Pet. 2, 8.
Achaia (Rom. xvi. 23), and the “house of Stephanas” were
“the firstfruits of Achaia’ (1 Cor. xvi. 15). These persons
therefore appear to have had special claims for personal service
from St. Paul.
We may also observe that this mention of these three names
here, taken together with the passages just quoted from the Acts
and the Epistle to the Romans, serves to show in a silent, and
therefore more forcible manner, the consistency and harmony
of these portions of Holy Scripture with each other. Cp. Paley,
Hore Pauline, p. 39.
15. ἐβαπτίσθητε] So A, B, C*, and many Cursives and Ver-
sions, and Lach., Tisch. Elz. has ἐβάπτισα. The former read-
ing, grounded on such authority, seems preferable, and also
because it was not so much his own credit that St. Paul would
wish to defend and to put forward most prominently, as the
dignity of Christ and the unity of the Church.
16. οὐκ ol8a}] Such sayings as these, in which the Apostles de-
clare their own forgetfulness or ignorance of some particulars, are
no disparagement of their claim to Inspiration; but the contrary.
The Apostles do not lay claim to Omniscience, but to Inspiration.
And this candid avowal of the writers of Holy Scripture, that
there are some things which, through human infirmity, they either
do not know or have forgotten, ought to procure greater credit to
their assertion, that they have “‘ the Spirit of God”’ (1 Cor. vii. 40),
and that they speak ‘‘ not in words which man’s wisdom teacheth,
but in words which the Holy Ghost teacheth” (1 Cor. ii. 13),
and that every Scripture, being “ divinely inspired,” is able to
make men wise unto salvation through faith that is in Christ
Jesus (2 Tim. iii. 15, 16). See above note on John vi. 19.
18. ἀπολλυμένοις ... owfoudvois] On the peculiar force of
these present participles of the middle voice, which it is not easy
to render in English, see on Acts ii. 47, προσετίθει robs σω ζο-
μένους τῇ ἐκκλησίᾳ.
— δύναμις Θεοῦ) The Cross is Christ’s Trophy against Satan.
Origen.
( 18, a αι} From Isaiah xxix. 14, the Septuagint version,
with the exception of ἀθετήσω for κρύψω.
In both his Epistles to the Corinthians St. Paul makes fre-
quent citations from the Old Testament, and follows frequently
the words of the LXX introduced by the formula γέγραπται.
See i. 31; ii. 9; iii, 19; iz. 9; x. 7; xv. 45. 2 Cor. viii. 15.
The same may be said of the Epistle to the Romans. See
the Parallels collected by Grinfield, pp. 1467—1473, and in the
Epistle to the Galatians, see ibid. p. 1477.
But he never uses the formula γέγραπται in writing to the
Ephesians, Philippians, Colossians, or Thessalonians, and very
rarely quo‘es the Old Testament in writing to them. See above
on | Thess. i. 9.
But he generally uses the word εἴρηκε (God hath spoken)
in quoting Scripture to the Hebrews. See i. 13; iv. 8, 4. 7;
xiii. 5. In ¢hat Epistle Scripture is quoted as the word spoken
to them, and not wrilten.
This circumstance may serve to illustrate the difference of
the elements which mainly composed the classes of Churches to
which St. Paul’s Epistles were addressed. .
The first class, consisting of the Churches of Rome, Corinth,
and Galatia, contained a large admixture of Jewish Converts,
who had been long familiar with the Jewish Scriptures, par-
ticularly in the Septuagint Version.
The second may be called the Gentile class, and to them the
Ancient Scriptures were as yet very little known, nor would cita-
Vou. I1.—Parr III.
tions from those Scriptures carry with them the same weight as
with the converts from Judaism to Christianity.
The only representative of the third class are the Hebrews ;
not Proselytes, but of regular Hebrew descent. To them the
Old Testament was the word spoken. It is quoted as such in the
Epistle to the Hebrews, as it is in the Gospel of St. Matthew.
These internal characteristics of St. Paul's Epistles, addressed
to various clasees of Churches, are in perfect harmony with the
facts which the History of the Acts of the Apostles presents to
us concerning these Churches respectively, and may be regarded
as an evidence and illustration of the veracity and genuineness of
the History and of the Epistles.
20. ποῦ out; ς TOU αἰῶνος τούτου ;] where iz the disputer
of this world ? A reference to Isaiah xxxiii. 18, where the Hebrew
signifies ‘‘where is he who counteth the towers?” which may
either signify, as the Jewish Rabbis explain it (see Surenhus.
p- 523), where is he who numbers the towers which pay tribute
to the king, and provide for the collection of his revenues? or,
where is he who calculates the force of the city’ Cp. Ps.
xlviii. 12, “Tell her towers,” (ru NED (sipru migdaleyah),
where the same words occur as in the prophet Isaiah.
The Apostle modifies this expression by a paraphrase, thus,—
Where is the disputer of this world? where is he who relies on
secular wealth or power?
The application made of this sentence by St. Paul is adopted
by one of the Apostolic Fathers, showing that the Apostle’s words
were in his mind when he is speaking of the doctrine of Christ
crucified. ‘The Cross,” he says, “‘is a stumbling-block to the
unbeliever, but to us it is salvation, and life eternal ;’’ and then
he exclaims rod σοφός; ποῦ συζητητής; ποῦ καύχησις τῶν
λεγομένων συνετῶν; (Iynatius, ad Epbes. 18.)
— τοῦ κόσμου] Elz. adds τούτου, which is not in A, B,C, D,
and many Fathers.
21. διὰ τῆς coplas] By means of its so much vaunted wisdom.
Cp. Winer, p. 310.
— τῆς μωρίας τοῦ κηρύγματος] The “ foolishness’? (so called)
‘of what is preached.” A common mode of speaking in Holy
Scripture, where ‘‘opinio hominum ssepe pro re ipsa ponitur.’”’
See Glass. Phil. Sac. p. 699, and above, note on Matt. ix. 13.
This passage has been often misapplied ;
By κήρυγμα here, we are not to understand preaching
(whpviis), but the thing preached (κήρυγμα), i.e. the Gospel.
That which must save believers is ¢he knowledge of the
cross of Christ, the only sudject of all our preaching. And in
their eyes what doth this seem as yet but folly? The words of
the Apostle declare the admirable force those mysteries have
which the world derideth as follies; they show that the foolish-
ness of the cross of Christ is the wisdom of true believers; they
concern the object of our faith, the matter preached of, and
believed in, by Christian men. This we know that the Grecians,
or Gentiles, did account foolishness; but that they ever did
think it a fond or unlikely way to seek men’s conversion by
sermons, we have not heard. Manifest, therefore, it is that the
Apostle, applying the name of foo/ishnese in such sort as they did,
must needs by the “ foolishness of preaching” mean the doctrine
of Christ, by which we learn that we may be saved. (Hooker.)
22. σημεῖα] So A, B,C, Ὁ, E, F,G, I. Elz. σημεῖον.
23. ἔθνεσιν) So A, B,C, D,E,F,G,1. Elz. Ἕλλησιν.
28, 24. σκάνδαλον»--- μωρίαν---δύναμινῦ[ Perhaps an Oriental
paronomasia. The Cross, seccel, is micsol, an offence to the
Ι Jew, and it is mashcal (Eccles. x. 6), or folly the Greek.
82
1 CORINTHIANS I. 25—31.
στὸν Θεοῦ δύναμιν καὶ Θεοῦ σοφίαν. 35 Ὅτι τὸ μωρὸν τοῦ Θεοῦ σοφώτερον
z John 7. 47—49.
aA 3 , 3 , Ν Νν 3 bY a a? 4 A 3 ’ ,
τῶν ἀνθρώπων ἐστί, καὶ τὸ ἀσθενὲς τοῦ Θεοῦ ἰσχυρότερον τῶν ἀνθρώπων ἐστί.
James 2. 5.
Patera 36 * Βλέπετε yap τὴν κλῆσιν ὑμῶν, ἀδελφοὶ, ὅτι οὐ πολλοὶ σοφοὶ κατὰ σάρκα,
John 4. 45—53.
219.30, 30. “οὐ πολλοὶ δυνατοὶ, ob πολλοὶ εὐγενεῖς: 37 " ἀλλὰ τὰ μωρὰ τοῦ κόσμου ἐξελέξατο
or. 10, 5. iad
Ῥε δ: 6 ὁ Θεὸς, ἵνα τοὺς σοφοὺς καταισχύνῃ" καὶ τὰ ἀσθενῆ τοῦ κόσμου ἐξελέξατο ὁ
. 3. ὃ. νος Κ᾽ , . >? 4, Bees αὶ 2 a - vo 2
δ Ὁ ee 7 Θεὸς, ἵνα καταισχύνῃ τὰ ἰσχυρά: ™ * καὶ τὰ ἀγενῆ τοῦ κόσμον καὶ τὰ ἐξουθενη-
Ἢ fd ε x v4
Perigo * μένα ἐξελέξατο ὁ Θεὸς, καὶ τὰ μὴ ὄντα, ἵνα τὰ ὄντα καταργήσῃ 3 " ὅπως μὴ
ἃ 57. 85, 36. Ed
dRom. 3.27. καυχήσηται πᾶσα σὰρξ ἐνώπιον τοῦ Θεοῦ. %*’EE αὐτοῦ δὲ ὑμεῖς ἐστε ἐν
Eph. 2. 9. ae a > , εκ , δ. ν a , Ve N
essinizis. Χριστῷ ᾿Ιησοῦ, ὃς ἐγενήθη ἡμῖν σοφία ἀπὸ Θεοῦ, δικαιοσύνη τε καὶ ἁγιασμὸς
Eph. 1.7. Nee os 31 fe ᾿ 2 ν , 2 ᾿
δὴ oy καὶ ἀπολύτρωσις, ἵνα, καθὼς γέγραπται, Ὁ καυχώμενος, ἐν Κυρίῳ
2Cor. 10. 17. καυχάσθω.
But to us it is secel or wisdom (Prov. xii. 8; xxiii. 9). Cp. A
Lapide, and Winer, p. 6t1, who doubts the allusion.
The Croas of Christ was a stumbling-block to the Jews, who
looked for a temporal and triumphant, and not for a spiritual
and ΠΥΡῸΝ Messiah. (See Bp. Pearson, Art. IV. p. 344,
376.
Christ conquers, and teaches us to conquer, by suffering,
and to triumph, in and by tribulation. For an illustration of the
Apostle’s assertion that the doctrine of the cross of Christ was a
scandal to the Jews, we may refer to the words of St. Peter even
immediately after his good confession that Jesus is the Christ.
See Matt. xvi. 22. There the Jewish feeling vented itself even
by the mouth of the Christian Apostle, who had been blessed
by Christ for his confession. A remarkable proof of the depth
of that feeling in the Jewish mind; and it is remarkable that our
ar there uses the word σκάνδαλον in his reply, σκάνδαλόν
pov εἶ.
The Cross is a stumbling-block to thee; and thou art a
stumbling-block to me (Matt. xvi. 23). The full exposition
of the feeling may be seen in the Jewish arguments which are
cited by Justin Martyr, Tertullian, Cyprian, Origen, and other
Christian Apologists arguing with the Jews, who affirmed that
for the Messiah to have been subjected to death on the Cross,
the Malefactor’s death, the death of the accursed, was a thing in-
credible. Cp. Professor Blunt, Lectures: on the Early Church,
. 120, 121.
“ 25. σοφώτερον τῶν ἀνθρώπων] wiser than men are (Winer,
p- 218). ‘* Quid est stultum Dei sapientius hominibus, nisi Crux
et Mors Christi? Quid infirmum Dei fortius homine, nisi Na-
tivitas et Caro Dei?” Tertullian (c. Marcion. v. 5).
26. Βλέπετε γάρ] For consider—stronger than ὁρᾶτε, and
Imperative. Cp. the passages below, 1 Cor. viii, 9; x. 18;
xvi. 10; in all which the word has this sense. And so Valg.,
“Videte enim.”
He refers them to what their own eyes may see. He pro-
ceeds to show that the Divine plan of saving the world, and
of overcoming the wisdom of the world by means of the Cross,
which was a stumbling-block to the Jews, and foolishness to the
Greeks, was in perfect harmony with what God had done among
themselves; He had called the weak and the simple among them,
in order to confound the mighty and the wise, in order that by
the very weakness and simplicity of the instruments used, the
work effected thereby might not be attributed to the instruments,
but to God.
— τὴν κλῆσιν ὑμῶν] He does not say τ. κλῆσιν ὑμετέραν,
nor τὴν ὑμῶν κλῆσιν, but τὴν κλῆσιν ὑμῶν, the calling of you;
i. e. the principles and method of God’s dealings in His calling of
you to His kingdom of Grace and Glory. Cp. Eph. iv. 1. 2 Tim.
i. 9. Heb. iii. 1, κλήσεως ἐπουρανίου μέτοχοι, and Meyer's note
here.
— οὗ πολλοὶ σοφοὶ x.7.A.] Some expositors supply here, are the
callers. But this does not seem to agree well with what precedes,
βλέπετε γ. τ. κλῆσιν ὑμῶν, and it could hardly be said that
Apollos, by whom some of the Corinthians were called, was not
σοφὸς, or that he and St. Paul belonged to the μωρὰ τοῦ κόσμου.
Indeed his assertion that he determined not to speak with human
wisdom, implies that he could have so spoken, if he had desired
it. Hence it is observable that Irenaeus (ii. 34) thus renders
St. Paul’s words, “" Videte vocationem vestram, fratres, quoniam
non multi sapientes apud vos.”
It may, however, be allowed that St. Paul uses an abstract
term, κλῆσιν, in order to include both the callers and the called.
_ Accordingly, some of the Fathers apply it to the former, as Am-
brose on Luke vi., "" He chose the Twelve. Observe His Divine
Wisdom. He chose not the wise, nor rich, nor noble, but
fishermen and publicans, lest He might appear to have drawn
the world to Himself by wisdom, or to have redeemed it by
wealth, or to have allured men by the influence of power and
rank; and in order that the power of Divine Truth, not the
charms of disputation, might prevail.’”” So Theodoret, “‘ God
enclosed the nations in the Evangelical net of Galilsean Fisher-
men.” See also S. Augustine (Serm. 87 and 250), who observes
that ‘Christ caught Orators by Fishermen, not Fishermen by
Orators.””
But Chrysostom rightly applies the words to the called also,
and observes, ‘Christ not only called unlearned men to be
teachers, but the scholars which He chose were of a similar
character.” And so Origen, Theodor. Mops., and Theodoret.
28. καὶ τὰ μὴ ὄντα] καὶ is omitted ty some uncial MSS.,
and by some Editors, but on insufficient authority. The καὶ
completes the climax, whereas without it the force of the sen-
tence seems to be impaired, which affirms that God not only
chose the weak things to confound the strong, but even (xal)
chose those things which were deemed to be non-existent (τὰ μὴ
ὄντα, not τὰ οὐκ ὄντα, τοὺς μηδὲν εἶναι λογιζομένους, Chrys.),
and chose them because they were so deemed, in order to nullify
the things which were deemed to be all-powerful.
29. ὅπως μὴ -- πᾶσα σάρξ] that no flesh,—a Hebraism. Cp. Winer,
p. 155, and see on Matt. xxiv. 22, οὐκ ἂν ἐσώθη πᾶσα σάρξ.
Rom. iii. 20, ἐξ ἔργων νόμον ob δικαιωθήσεται πᾶσα σάρξ.
It may be resolved literally thus, “ That all flesh may not
glory,” i.e. may have no ground of boasting. (Meyer.)
On this passage, see Ireneus iii. 1.
80. δικαιοσύνη] The Lonp (Jehovah) our RicHTEovsNEss
(Jer. xxxiii. 16). He in whom we are justified, or accounted
righteous before God, by virtue of His Incarnation, and of His
perfect Obedience, and of His meritorious Sufferings in our
Nature; and by reason also of our Incorporation in Him our
Emmanuel. See on Rom. iii. 28.
— ἁγιασμός] He is the origin of our Sanctification by
reason of His Divine Nature, and of its union with our Nature in
One Person, the Man Christ Jesus; and by reason also of His
Unction as Man by the Holy Ghost at His Conception and Ba
tism, and of the gift of the Holy Ghost procured for us by His
Ascension into heaven, and Session at God’s Right Hand; and
of the communication of that Gift to us in our Baptism, and in
the other means of Grace. Cp. Bp. Pearson on the Creed,
Art. IX.
— dxovtrpwois] Our Redemption or Ransom from the cap-
tivity of Sin and Death by the payment of the price of His own
Blood for us. See 1 Pet. i. 18, οὐ φθαρτοῖς ἀργυρίῳ 4 χρυσίῳ
ἐλυτρώθητε, ἀλλὰ τιμίῳ αἵματι Χριστοῦ, and Matt. xx. 28,
δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν, where see note.
“« Damnatar ergo hic error Petri Abelardi, quem sequuntur
Sociniani, qui docent Christum Doctorem Orbis, non Redempto-
rem; nimiram eum fuisse missum & Patre, ut daret exemplum
fecte virtutis, non autem ut ἃ peccatis nos liberaret et redi-
meret.” (A Lapide.)
81. ἵνα] On this use of ἵνα introducing a precept, see iv. 6.
— καθὼς yéypaxra:] The words which follow are no where
found liferatim in Holy Scripture, but are a compendions sum-
mary of two texts, Jer. ix. 23, 24, and 1 Sam. ii. 10, LXX. In
the condensation of several passages of Scripture St. Paul follows
8 practice very usual with Jewish Doctors and Expositors of
Scripture. See Surenhus. p. 525, and note above on Matt.
ii, 23. ἢ
It is remarkable that S. Clement, writing also to the Co-
rinthians (i. 13), adopts St. Paul’s compendium totidem verbie,
ὁ καυχώμενος ἐν Κυρίῳ καυχάσθω, which is repeated by the
Apostle in his second Epistle (2 Cor. x. 17), and seems to have
been designed by him to be a brief sententious antidote against
the vain-glorious spirit of worldly wisdom prevalent in the Chris.
1 CORINTHIANS I. 1—9.
83
II. 1" Κἀγὼ ἐλθὼν πρὸς ὑμᾶς, ἀδελφοὶ, ἦλθον οὐ καθ᾽ ὑπεροχὴν λόγου ἢ 4". 1.1.
Exod. 4. 10.
Jer. 1. 6,7
σοφίας καταγγέλλων ὑμῖν τὰ μαρτύριον τοῦ Θεοῦ" 3" οὐ γὰρ ἔκρινα τὶ εἰδέναι 3: 1.5. τ
> en 3 x 9 A qu Ν Lal 2
ἐν ὑμῖν, εἰ μὴ ᾿Ιησοῦν Χριστὸν, καὶ τοῦτον ἐσταυρωμένον.
2 Cor. 10. 10.
& 11. 6.
Ὁ Gal. 6. 14.
δ. Καὶ ἐγὼ ἐν ἀσθενείᾳ καὶ ἐν φόβῳ καὶ ἐν τρόμῳ πολλῷ ἐγενόμην πρὸς « Acti 18.1, 5.
ὑμᾶς. “ " Καὶ ὁ λόγος μου καὶ τὸ κήρυγμά μον οὐκ ἐν πειθοῖς σοφίας λόγοις,
δ "ἵνα ἡ πίστις ὑμῶν μὴ ἦ ἐν σοφίᾳ 2"... ἢ
&
ἀλλ᾽ ἐν ἀποδείξει Πνεύματος καὶ δυνάμεως,
ἀνθρώπων, ἀλλ᾽ ἐν δυνάμει Θεοῦ.
δ Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις" σοφίαν δὲ οὐ τοῦ αἰῶνος τούτου, οὐδὲ
2 Cor. 10. 10.
τῶν ἀρχόντων τοῦ αἰῶνος τούτον τῶν καταργουμένων' ἴ " ἀλλὰ λαλοῦμεν Θεοῦ 5 6.1.
σοφίαν ἐν μυστηρίῳ τὴν ἀποκεκρυμμένην, ἣν προώρισεν ὁ Θεὸς πρὸ τῶν αἰώνων, 5 ὃ
εἰς δόξαν ἡμῶν" ὃ" ἣν οὐδεὶς τῶν ἀρχόντων τοῦ αἰῶνος τούτον ἔγνωκεν" εἰ γὰρ ἔτ
7.
f Phil. 8. 15.
ἔγνωσαν, οὐκ ἂν τὸν Κύριον τῆς δόξης ἐσταύρωσαν" 9! ἀλλὰ, καθὼς γέγραπται, cn. 1.20.
& 8.19.
“A ὀφθαλμὸς οὐκ εἶδε, καὶ obs οὐκ ἤκουσε καὶ ἐπὶ καρδίαν ἀνθρώς- καὶ. 4:1.
h. 8. 9. Col. 1. 26.
i Isa. 64. 4. ver. 14.
4 Tim. 1. 9.
m. 16. 25.
h Matt. 11. 25. John 7. 48. ἃ 16.8. Acts 8. 17. & 18. 27. 3Cor. 8.14. 1 Tim. 1. 18.
tian Communion which he addressed. Compare a similar example
below, ii. 9.
Cu. II. 2. οὐ γὰρ ἔκρινα] For I determined not. So od
φημὶ = I deny; οὐκ ἐῶ = 1 forbid. Cp. Math. Gr. Gr. § 600.
— τὶ εἰδέναι] Elz. bas τοῦ εἰδέναι τι. But τοῦ is not in A,
B, C, D, E, F, G.
On the use of τοῦ in such ἃ construction, see Acts iii. 12;
xxvii. 1. Τὶ, which is emphatic, is rightly placed before εἰδέναι
by B, C, Ὁ, E, and by Griesbach, Scholz., Lach., Alford, Meyer.
Indeed, εἰδέναι τί ἐν ὑμῖν would have been liable to an incon-
venient misinterpretation, to know what is in you.
— εἰ μὴ Ἰησοῦν Χριστὸν, καὶ τοῦτον ἐσταυρωμένο»ν)] The
knowledge of which St. Paul speaks, namely, the doctrine of
Jesus Christ, and Him Crucified, is not distinguished from or
contrasted with other articles of Christian Knowledge, but is op-
posed to the secular knowledge and Human Philosophy of which
the Corinthians were proud, and against which he is warning
them, as unable to give them any spiritual insight into divine
things. See what follows, vv. 6B—12.
The sense therefore is, You glory in other knowledge; other
Teachers among you boast of other knowledge. But the only
knowledge, on which I was resolved to build my presching among
you, was that of Jesus Christ and Him Crucified.
Jesus Christ is the Rock on which the Church is built. (See
on Matt. xvi. 18.) And the Apostle says here that other foun-
dation can no man lay save that which already lieth, Jesus
Christ. (1 Cor. iii. 11.) And the acknowledgment of this foun-
dation is necessarily followed by the confession of Christ’s Passion.
See the remarkable words in Matt. xvi. 21, immediately following
the confession of Peter that He is the Christ, ἀπὸ τότε ἤρξατο
ὁ ᾿Ιησοῦς δεικνύειν τοῖς μαθηταῖς αὐτοῦ, ὅτι δεῖ αὐτὸν ἀπελθεῖν
εἰς Ἱεροσόλυμα, καὶ πολλὰ παθεῖν... καὶ παῤῥησίᾳ τὸν
λόγον ἐλάλει. (Mark viii. 31, 32.)
Thus the doctrine of Jesus Christ and Him crucified is the
Foundation of the Christian Church; and this one foundation
precludes all other foundation, particularly, as here St. Paul
shows, all foundation of Human Reason and Philosophy, such as
the Greeks would have desired to lay; and also all foundations of
ceremonial and ritual observances, and moral obedience to the
Law, such as would be laid by the Jews.
Bat it does not exclude, but rather it supposes and requires,
the superstructure of other articles of saving Faith upon it,
which St. Paul calls the “gold, and silver, and precious stones”
of sound Christian teaching. (1 Cor. iii. 12.) And he shows this
by his own practice, especially in these two Epistles to the Church
of Corinth, in which, on the one foundation soundly laid of
“ Jesus Christ and Him crucified,” he builds up a solid fabric of
Christian Faith and Practice, particularly with regard to the
duties of Unity in Christ’s Mystical Body, and of mutual edifica-
tion and Charity, and of purity and holiness of life.
8. ἐν ἀσθενείᾳ) infirmity. The same word as used by him in
speaking to the Galatians (iv. 18), and probably referring to the
a thing, his thorn in the flesh. See note there and 2 Cor.
xii. 7.
4. weois] persuasive. On this and similar verbal adjectives,
generally oxytone, with the exception of φάγος (Matt. xi. 19.
Luke vii. 34), see Meyer and Lobeck, Phryn. p. 434. Winer,
G. G. § 16, p. 88.
After reiois Elz. adds ἀνθρωπίνης, which is not in B, D, E,
F, G, and is cancelled by Griead., Scholz., Lachm., Tisch., Alf,
Meyer.
6. ἐν τοῖς rerelois] “inter perfectos,” Iren. v. 6. This word
may have a twofold meaning,
(1) It may signify those who have been initiated into the
τέλη or τελεταὶ of the μυστήριον, or Mystery of Godliness, of
which the Apostle proceeds to speak in the next verse, and which
he describes as revealing joys which eye hath not seen; where,
perbaps, there may be an allusion to those Grecian Mysteries
(such as at Eleusis) in which they who were admitted to the
Visions there revealed were said to be ὀποπταὶ and ἐποπτεύειν.
Cp. Valeken. here, and the notes on Eurip. Hippolyt. 25 {6
scene of which is laid near Corinth), σεμνῶν ἐς ὕψιν καὶ τέλη
μυστηρίων.
(2) The word τέλειος is used for of mature age in spiritual
growth and ripeness, as distinguished from νήπιος, a babe. Cp.
below, iii. 1; xiv. 20. Eph. iv. 13. Col. i. 28. Phil. iii. 15. Heb.
v. 14.
This verse was alleged by the Pelagians in behalf of their
notion of man’s perfectibility by means of his own Reason and
Will; for a reply to which see S. Jerome, adv. Pelagian. Dial. i.
. 488.
7. Θεοῦ coplay] 80 the best MSS. Θεοῦ is emphatic, and
rightly placed first and not after σοφίαν, as in Elz.
— ἐν μυστηρίῳ] God’s Wisdom in the Mystery of the Incar-
nation and Suffering of the Son of God, pre-ordained by God
before the world began (Acts iv. 28. Eph. iii. 11. 1 Pet. i. 20.
Rev. xiii. 8; xvii. 8), but hidden even from the Angels them-
selves, was clearly revealed to all by the preaching of the Gospel
in the Church of Christ, and fully expounded in St. Paul's later
Epistles to other Churches. See Eph. iii. 9, 10. Col. i. 26, 27;
ii. 2. 1 Tim. iii. 15, 16. :
8. τῶν ἀρχόντων] Such as Caiaphas, the Chief Priests, Pilate,
and other earthly Powers, which are καταργούμενοι, i.e. in course
of being brought to nought by the power of Curist. See
Daniel’s Prophecy, ii. 34. Cp. Tertudlian, c. Marcion. v. 6, and
The Oye bs (ia Caten. p. 39) St. Paul to
. ere (in - p supposes ai mean
the beeen ok the Air and of Darkness (cp. Eph. ii. 2), who acted
by Judas (John xiii. 27) and the crucifiers of Christ, and who
were caught in their own snare; for Christ triumphed over them
by the Cross.
9. καθὼς γέγραπται The Text which follows is a paraphrastic
adaptation of Isaiah ixiv. 3, 4, where the Prophet expresses a ve-
hement longing for future blessings reserved for all who wait for
him, which the Apostle here represents as realized in the Gospel
preached to all nations. Cp. S. Jerome (ad Pammach. ii. 247),
who says, “ Apostolas non verbum expressit e verbo, sed παρα-
φραστικῶς eundem sensum aliis sermonibus indicavit ;’ and see
Surenhus. p. 527.
It is remarkable that the words καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ
ἀνέβη have no place in this of Isaiah in the Hebrew
original, nor in the LXX, and yet they are adopted verbatim
frum this passage of St. Paul by Clement of Rome in his Epistle
to the Corinthians i. 84, thus showing his familiarity with St.
Paul’s Epistles, and his reverence for St. Paul’s authority in
quoting the Old Testament. : eek
The same words are also found in Clem. Rom. Epist. ii. 11,
and in Martyr. Polycarpi, c. 2. ;
For another example of as μάορθοα, see on | Cor. i. 31.
84 1 CORINTHIANS II. 10---14,
mov οὐκ ἀνέβη,
κ Matt. 13. 11.
ἃ 16. 17. 5 ΜΕ Ἂν ἐπ > »" =
ἐρευνᾷ, καὶ τὰ βάθη τοῦ Θεοῦ.
1 Prov. 20. 27.
& 27.19.
Jer. 17. 9.
m Rom. 8. 15.
n 2 Pet. 1. 16.
ch. 1. 17, 24.
o Rom. 5. 7.
The citations of the Old Testament by the Apostles an‘
Evangelists in the New, have, in fact, become like au Inspired
Targum to the Christian Church.
— ἃ ἡτοίμασεν) A, B, C have ὅσα 4., and so Lachm.,
Meyer.
10. ἀπεκάλυψεν ὁ @eds] This is the order of the words in the
best MSS., ἀπεκάλυψεν being the emphatic word.
— τὸ γὰρ Πνεῦμα--- Θεοῦ] It is clear that the Spirit which
searcheth the deep things of God cannot be a Creature or less
than God. Athanasius (ad Serapion. i. § 22, p. 535.)
See also the excellent summary of an English Theologian :
“ The Person of the Holy Ghost is described in Scripture as the
immediate Author and Worker of miracles (Acts ii. 4; x. 45, 46.
Rom. xv. 19. 1 Cor. ii. 4, 6; xii. 4. 8 11; xiv. 2), and even of
those done by our Lord Himself (Matt xii. 18. Acts x. 38); the
Conductor of Christ Jesus, in His human capacity, during His
state of humiliation here upon earth (Matt. iv. 1; xii. 18. Luke
iv. 1. John i. 32; iii. 34. Acts i. 2); the Inspirer of the Prophets
and Apostles; the Searcher of all hearts, and the Comforter of
good Christians in difficulties. To die to Him is the same thing
as to lie unto God. (Acts v. 3, 4.) Blasphemy against Him is
unpardonable. (Matt. xii. 31, 32.) To resist Him is the same
thing as to resist God. (Acts vii. 51.) He is in God, and snows
the mind of God as perfectly as a man knows his own mind, and
that in respect of all things, even the deep things of God. (1 Cor.
ii. 10, 11.) Men’s bodies are His temple (1 Cor. vi. 19), and by
being His ¢emple are the temple of God. (1 Cor. iii. 16. Eph. ii.
21, 22.) He is joined with God the Father and the Son in the
solemn form of Baptism (Matt. xxviii. 19), in religious oaths, and
in invocations for grace and peace (2 Cor. xiii. 14. Rom. ix. 1.
Rev. i. 4, 5), in the same common operations (1 Cor. xii. 4—7,
&c.), in the same authoritative mission and vocation of persons
into the ministry (Acts xiii. 2. Compare Hos. ii. 23. Acts ix. 15);
and He is joined with the Father in the same common mission
even of the Son Himself. (Isa. xlviii. 16.) In a word, He ia
Lord (compare Exod. xxxiv. 34 with 2 Cor. iii. 17), or Jehovah
(Acts v. 3, 4), and Lord of Hosts. This is a brief summary of
what the Scriptures have taught us of the person, character, and
Offices of the Holy Ghost.’ (Waterland’s Works, Vol. ii. p. 114,
Moyer Lecture, Serm. 6.)
11. ἔγνωκεν) So the best MSS. and Editions. iz. οἶδεν.
On the meaning of this verse, as declaring the Office and
Dignity of the Human Conscience, see Bp. Sanderson's First
Lecture, de Conscientid, Vol. iv. p. 153.
18. *A καὶ λαλοῦμεν --διδακτοῖς Πνεύματοε] Which things
we speak also not in words taught by human Wisdom, but in words
taught by the Spirit. An important assertion, and when com-
bined with what precedes, showing that the Apostle makes two
distinct claims to Inspiration. .
(1) As to the substance of what he writes, see pv. 10—12, and
(2) As to the /anguage in which the substance is expressed.
He does not claim to know all things, or even to remember
every thing that he himself has done (see on i. 16), but he affirms
that he has received the Spirit of God, in order that he may
know supernatural truths, which the Intellect of man could
never discover (v. 7, 8); and he acserts that he is enabled to
utter those supernatural truths in words which the Holy Ghost
teacheth.
Here is a sufficient reply to the assertions of those who al-
lege that the Inspiration vouchsafed to St. Paul was limited to a
general perception of divine truth, and that he was left to him-
self without divine guidance as to the form in which that divine
truth was to be expressed.
Α caution also is thus supplied against the notion that there
are verbal inaccuracies, and blemishes, and defects in St. Paul’s
representation of the supernatural traths which he was com-
missioned by God to deliver for the salvation of mankind.
Compare the statement of Augustine on this subject, quoted
above, Preface to the Gospels, p. xx. and Hooker IT. viii. 6, and
his Sermon v. 4, p. 423, and Professor W. Lee, D.D., on In-
ἃ ἡτοίμασεν ὁ Θεὸς τοῖς ἀγαπῶσιν αὐτόν.
10 * ἡμῖν δὲ ἀπεκάλυψεν ὁ Θεὸς διὰ τοῦ Πνεύματος αὐτοῦ! τὸ γὰρ Πνεῦμα πάντα
11 1 Ti a ἴδ > 0 vA A aA 9 θ ,
is γὰρ οἶδεν ἀνθρώπων τὰ τοῦ ἀνθρώπου,
> AY Ny aA a 3 o x >, A 9 a DY aA aA > Ν
εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ; οὕτω καὶ τὰ τοῦ Θεοῦ οὐδεὶς
ἔγνωκεν, εἰ μὴ τὸ Πνεῦμα τοῦ Θεοῦ.
ἐλάβομεν, ἀλλὰ τὸ Πνεῦμα τὸ ἐκ τοῦ Θεοῦ, iva εἰδῶμεν τὰ ὑπὸ τοῦ Θεοῦ χαρι-
σθέντα ἡμῖν. 15"54 καὶ λαλοῦμεν, οὐκ ἐν διδακτοῖς ἀνθρωπίνης σοφίας λόγοις,
ἀλλ᾽ ἐν διδακτοῖς Πνεύματος, πνευματικοῖς πνευματικὰ συγκρίνοντες. 16 " Ψυ-
12 “Hyeis δὲ οὐ τὸ πνεῦμα τοῦ κόσμου
spiration, Lect. vi. p. 250; and for a valuable Catena of ancient
authorities on the Inspiration of St. Paul, see Roush, Reliquie
Sacre, Vol. v. p. 336—341.
After Πνεύματος Elz. adds ‘Aylov, which is probably a gloss.
On the genitive after διδακτοῖς, see on John vi. 45, and
Winer, p. 175. So Soph. Elect. $36, κείνης διδακτὰ, things
taught of, i.e. by her.
— πνευματικοῖς πνευματικὰ συγκρίνοντες combining spiritual
things with spiritual,
These words have a comprebensive signification ;
(1) Blending things spiritual with spiritual, in the sense of
not adulterating spiritual things with any admixture of worldly
wisdom, either in the substance of what we deliver as super-
natural truth, or in the /anguage in which we utter it. Accord-
ing to the saying of the ancient Father, ‘‘Gypsum Dei lacte
misceri non potest.”
This sentiment is expressed by the Apostle in his second
Epistle (2 Cor. ii. 17), οὐ καπηλεύοντες τὸν λόγον τοῦ Θεοῦ,
not, as the many do, adulterating the Word of God by any
earthly admixtures or alloy, but speaking with sincerity, in the
presence of God, in Christ ; and the word of God so communi-
cated is called by St. Peter τὸ λογικὸν ἄδολον γάλα, i.e. the
πα (i.e. undiluted and unadulterated) milk of the Word.
et. ii, 2.
Concerning this use of the word συγκρίνειν, to combine, as
the opposite of διακρίνειν, to sever, see Valckenaer here, and
Porson, Med. 136, and Meyer, p. 56, especially the Fragment
quoted by Vaick. from Epicharmus concerning the human soul
and body, συνεκρίθη, καὶ 8:expl6n,—it was combined with the
body in life, but is now dissolved in death, καὶ ἀπῆνθεν ὅθεν
ἦνθεν, ya els γᾶν, τὸ δὲ πνεῦμα ἄνωθι.
(2) But this sense οἵ συγκρίνω is to be extended so as to
embrace alsv that of comparing, and of explaining by means of
comparison, a sense which is well illustrated by Wetstein, p. 107,
and is adopted by Chrys., Theodoret, and the Syriac, Vulgate,
and Authorized English Version, and is the same sense in which
St. Paul himself uses the word in his second Epistle (2 Cor.
x. 12), the only other passage in the New Testament where it
occurs
He gives some noble specimens of this σύγκρισις, or com-
parison of spiritual things with spiritual, in the present Epistle,
especially in the fifth chapter, where he teaches us to recognize
Christ as the True Passover; and in the Tenth Chapter, where
the Apostle συγκρίνει or combines and compares the spiritual food
and drink of the Ancient Church in the Wilderness (ve. 2, 3) with
the Sacraments of the Christian Church.
We have the testimony of the Holy Spirit in the Old Tes.
tament, and by it we confirm the New. When we desire to
display the types of our own Mysteries, we appeal to the Lamb
of the Passover and the Blood sprinkled on the Doors, and the
Passage of the Red Sea, and the streams gushing from the Rock,
and the supply of Manna from heaven; and by this comparison
of spiritual things with spiritual we prove their truth. (Theodoret.)
By the simultaneous examination of one phrase of Holy Scrip-
ture with another, and by the collation of like passages of Holy
Writ with like, the Mind of the Holy Ghost is revealed to us.
Origen.
( If ᾿ find any difficulty in a spiritual truth we compare it
with some other spiritual truth. Thus, in treating of the doctrine
of Christ’s Resurrection, or Birth from a Virgin, we resort to
spiritual examples and types, such as the history of Jonah in the
whale’s belly, and the birth of Isaac, and the growth of trees in
Paradise without any previous seed-time, and the birth of Adam
from the ground. Thus I compare spiritual things with spiritual ;
and (in such supernatural things) I do not need worldly wisdom,
which (in such matters as these) rather darkens than illumines
the mind. (Chrysostom.) And 80 Origen (in oe)
This sense is confirmed by that in which σνγκρίνω and σύγ-
κρισις are used in the Septuagint, where they are commonly em-
ployed for fo interpret and the interpretation of a Vision or
—$——<——— - πτ------
1 CORINTHIANS Π. 15, 16.
85
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> ΝΥ 3 ὃ , “ LZ A 3 , 15 Ρ ε δὲ
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1 Thess. 5. 3].
1 John 4.1.
Tub 15. 8.
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τικὸς ἀνακρίνει μὲν πάντα, αὐτὸς δὲ ὑπ᾽ οὐδενὸς ἀνακρίνεται. τίς γὰρ 22.2.
ν a , , >” e a ry a a & 40. 2,
ἔγνω νοῦν Kupiov, ὃς συμβιβάσει αὐτόν ; ἡμεῖς δὲ νοῦν Χριστοῦ ta. 1s, u.
ν Wisd. 9. 13,
εἐχοόμεν. John 15. 18.
& 16. 18—16. ἃ 17. 6--8. Rom. 1]. δέ. Gal. 1. 12.
dream. See Gen. xl. 8. 16. 22; xli. 12, 18.15. Dan. ii. 4. 7. | ought the power and authority of the Word of God, if in things
36. 45, and passim.
14. Yuxucds] the animal man; ‘animalis homo’ (Irenaeus, i. 3),
opposed to πνευματικὸς, spiritualis, or, as St. Jude expresses it
(σ. 19), ψυχικοὶ, πνεῦμα μὴ ἔχοντες. Ψυχὴ is equivalent to
anima as the seat of animal life and appetite (τὸ ἐπιθυμητικὸν)
common to man with beasts, and in this res equivalent to
the classical word θυμὸς, and distinguished from the nobler faculty
of the mind and soul, which the Apostle calls πνεῦμα, or spirit.
This distinctive nomenclature appears to be of Hebrew origin.
Cp. Valek. .
He is ψυχικὸς who lives according to the flesh, and is not
illamined by the Spirit. Cyril (in Caten.).
Adopting these terms, Tertullian brands with the epithet of
ψυχικοὶ (“ homines solius anime et carnis.”’ De Jejun. c. 17)
those who rejected the new revelation (claimed by Montanus),
and confers the distinguished appellation of πνευματικοὶ, or spi-
ritual, on his own Montanists. Cp. Bp. Kaye's Tertullian, p. 30.
Tt must not, however, be imagined that ψυχικὸς is synony-
mous with σαρκικός. As Grotiue observes here, ψυχικός is here
the natura! man, who (as opposed to the πνευματικὸς, or spiri-
tual) is led by natural Reason. Snch were the Gentile Phi-
losophers ; they were ali ψυχικοὶ, and many of them were also
σαρκικοί.
— ob δέχεται} does not accept, is not able or willing to receive it.
15. ἀνακρίνει μέν] μὲν is omitted by A, C, D*, F, G, and by
Lachm., Tisch.
— πάντα] A, C, D*, F,G prefix rd. Meyer supposes that
the τὰ has been omitted by Copyists in order to make the nu-
meral correspond in gender with οὐδενός. And Ireneus, Didy-
mus, and Theodoret read πάντας.
On the use of πάντα, as equivalent to all things necessary or
convenient, see on Acts i. 1.
— αὐτὸς δὲ ὑπ᾽ οὐδενὸς dvaxplyera:] bul, as far as he is really
spiritual, Ae Aimself is judged by no man. Cp. 1 Jobn iii. 9.
If he is really led by the Spirit, he will listen to the voice of the
Spirit speaking in the public consent and practice of the Church
Universal, to which the presence of the Spirit is promised by
Christ (John xiv. 17. 26; xv. 26; xvi. 13), and will not oppose
thereto the notions of his own private spirit in insubordinate acts,
which are not fruits of the Holy Spirit, but of the Evil Spirit,
and are signs of a carnal mind. See the next chapter, ov. 3, 4.
16. rls ἔγνω---αὐτόν] A literal quotation from the Septuagint
Version of Isa. xl. 13.
No one can judge him who is spiritual, that is, one who is
led by the mind of God. For who can insiruct God, whose Spirit
we have? Cp. Cyril and Severian here (in Cat. p. 50).
-- συμβιβάσει] properly will instruct them by means of proofs
deduced and collected frum different quarters. See LXX. Exod.
iv. 15; xviii. 16. Hence Hesych. συμβιβασθέντες = διδαχ-
θέντες. See Weistein.
Note on the Two foreguing Chapters.
On reviewing the two preceding chapters it may be requisite
to offer a caution against the error which has perverted several
statements in them into arguments for the disparagement of
Human Reason and Learning in matters of Religion.
The results of this abuse have shown themselves in the his-
tory of our Church and nation in the sixteenth and seventeenth
centuries.
A warning against those-notions cannot be better conveyed
than in the words of Richard Hooker, which have also an ap-
propriate place here, as illustrating the personal history and public
ministry of St. Paul, particularly in connexion with his Epistles
to the Church of Corinth.
The name of the Light of Nature is made hateful with men ;
the “‘star of Reason and Learning,’’ and all other such like
helps, beginneth no otherwise to be thought of than if it were an
unlucky comet, or as if God had so accursed it, that it should
never shine or give light in things concerning our duty any way
towards Him, but be esteemed as that Star in the Revelation
(Rev. viii. 11) called Wormtovod, which being fallen from Heaven
maketh rivers and waters in which it falleth so bitter that men
tasting them die thereof.
A number there are who think they cannot admire as they
divine they sbould attribute any force to man’s Reason. For
which cause they never use Reason so willingly as to disgrace
Reason. Their usual and common discourses are unto this effect, —
First, “the natural man perceiveth not the things of the
Spirit of God, for they are foolishness unio him, neither can
he know them, because they are spiritually discerned” (1 Cor.
ii. 14).
eres it is not for nothing that St. Paul giveth charge to
“ beware of Philosophy” (Col. ii. 8), that is to say, euch know-
ledge as men by natural reason attain unto.
Thirdly, consider them that have from time to time opposed
themselves, and most troubled the Church with heresy. Have
they not always been great admirers of human Reason? Hath
their deep and profound skill in secular learning made them
the more obedient to the truth, and not armed them rather
against it ?
Fourthly, they that fear God will remember how heavy His
sentences are in this case, ‘I will destroy the wisdom of the
wise, and will cast away the understanding of the prudent.
Where is the wise? Where ts the scribe? Where is the dis.
puter of thie world? Hath not God made the wisdom of this
world foolishness? Seeing the world by wisdom knew not God,
it pleased God by the foolishness of preaching to save believers”
(1 Cor. i. 19).
Fifthly, the Word of God in itself is absolute, exact, and
perfect; the Word of God is a twoedged sword (Heb. iv. 12).
As for the weapons of natural Reason they are as the armour of
Saul (1 Sam. xvii. 39). rather cumbersome about the soldier of
Christ, than needful ; they are not of force to do that which the
Apostles of Christ did by the power of the Holy Ghost. “ My
preaching,” therefore, saith Paul, ‘‘ hath not been in the enticing
speech of man’s wisdom, but in plain evidence of the Spirit, and
of power, that your faith might not be in the wisdom of man,
but in the power of God” (1 Cor. ii. 4).
Sixthly, if I believe the Gospel, there needeth no Reasoning
about it to persuade me; if I do not believe it, it must be the
Spirit of God, and not the Reason of man, that shall convert my
heart unto Him.
By these and the like disputes an opinion hath spread itself
very far in the world, as if the way to be ripe in Faith, were to
be raw in Wit and Judgment; as if Reason were an enemy unto
Religion, childish Simplicity the mother of ghostly and divine
Wisdom.
The cause why such declamations prevail so greatly is, for
that men suffer themselves in two respects to be deluded: one
is, that the wisdom of man being debased either in comparison
with that of God, or in regard of some special thing exceeding
the reach and compass thereof, it seemeth to them (not marking
so much) as if simply it were condemned: another, that Learn-
ing, Knowledge, or Wisdom, falsely so termed, usurping a name
whereof they are not worthy, and being under that name con-
trolled, their reproof is by so much the more easily misapplied,
and through equivocation wrested against those things whereunto
80 precious names do properly and of right belong.
This, duly observed, doth to the former allegations itself
make sufficient answer. ?
Howbeit for all men’s plainer and fuller satisfaction ;
First, concerning the inability of Reason to search out and
to judge of things divine, if they be such as those properties of
God and those duties of men towards Him, which may be con-
ceived by attentive consideration of heaven and earth; we know
that of mere natural men the Apostle testifieth (Rom. i. 21. 32),
how they Anew both God and the Law of God.
Other things of God there be which are neither so found,
nor though they be showed can ever be approved without the
apecial operation of God’s good grace and Spirit, Of such
things sometime spake the Apostle St. Paul, declaring how
Christ had called him to be a witness of His Death and Resurrec-
tion from the dead, according to that which the Prophets and
Moses had foreshowed. Festus, a mere natural man, an infidel,
a Roman, one whose ears were unacquainted with such matter,
heard him, but could not reach unto that whereof he spake; the
Suffering and the Rising of Christ from the dead he rejecteth, as
idle, superstitious fancies, not worth the hearing (Acts xxv. 19),
86 1 CORINTHIANS I. I.
The Apostle that knew them by the Spirit, and spake of them
with power of the Holy Ghost, seemed in his eyes but learnedly
mad (Acts xxvi. 24).
Which example maketh manifest what elsewhere the same
Apostle teacheth, namely, that Nature hath need of Grace (1 Cor.
ii. 14), whereunto I hope we are not opposite, by holding that
Grace hath use of Nature.
Secondly, Philosophy, we are warned to take heed of: not
that Philosophy, which is ¢rue and sound knowledge, attained by
natural discourse of Reason; but ¢hat Philosophy, which, to
bolster heresy or error, casteth a fraudulent show of Reason upon
things which are indeed unreasonable, and by that mean, as by
a stratagem, spoileth the simple which are not able to withstand
such cg “ Take heed lest any spoil you through philosophy
and vain deceit” (Col. ii. 8). He that exhorteth to beware of an
enemy’s policy doth not give counsel to be impolitic, but rather
to use all provident foresight and circumspection, lest our sim-
plicity be overreached by cunning sleights.
The way not to be inveigled by them that are so guileful
through skill, is thoroughly to be instracted in that which maketh
skilful against guile, and to be armed with that true and sincere
philosophy which doth teach, against that deceitful and vain,
which spoileth.
Thirdly, Bat many great Philosophers have been very un-
sound in belief. And many sound in belief, have been also great
Philosophers. Could secular knowledge bring the one sort unto
the love of Christian faith? No, nor Christian faith the other sort
out of love with secular knowledge. The harm that Heretics
did, they did it unto such as were unable to discern between
sound and deceitful Reasoning: and the remedy against it was
ever the Skill which the ancient Fathers had, to descry and dis-
cover such deceit. Insomuch that Cresconius, the heretic, com-
plained greatly of S. Augustine, as being too full of logical
subtleties.
Fourthly, There is in the world no kind of Knowledge,
whereby any part of truth is seen, but we justly account it
precious; yea, that principal truth, in comparison whereof all
other knowledge is vile, may receive from it some kind of light;
whether it be that Egyptian and Chaldean wisdom mathematical,
wherewith Moses and Daniel were furnished (Acts vii. 22. Dan.
i. 17), or that natural, moral, and civil wisdom, wherein Solomon
excelled all men (1 Kings iv. 29, 30), or that rational and ora-
torial wisdom of the Grecians, which the Apostle St. Paul
brought from Tarsus; or that Judaical, which he learned in
Jerusslem, sitting at the feet of Gamaliel (Acts xxii. 3); to de-
tract from the dignity thereof were to injure even God Himself,
Who being that light which none can approach unto, hath sent
out these lights whereof we are capable, even as so many sparkles
resembling the bright fountain from which they rise.
But there are that bear the title of wise men, and scribes,
and great disputers of the world, and are nothing in deed less than
what in show they most appear. These, being wholly addicted
unto their own wills, use their Wit, their Learning, and all the
Wisdom they have, to maintain that which their obstinate hearts
are delighted with; esteeming, in the frantic error of their
minds, the greatest madness i in the world to be wisdom, and the
highest wisdom foolishness. Such were both Jews and Greciane,
which professed the one sort legal, and the other secular skill,
neither of them enduring to be taught the Mystery of Christ ;
unto the glory of Whose most blessed name, whoso study to use
both their Reason and all other gifts, as well which Nature as
which Grace hath endued them with, let them never doubt but
that the same God, who is to destroy and confound utterly that
wisdom, faleely so named in others, doth make reckoning of them
as of true Scribes, Scribes by wiedom instructed to the kingdom
of heaven (Matt xiii. 52), not Scribes against that kingdom
hardened in 8 vain opinion of wisdom; which in the end being
proved folly must needs perish ; true Understanding, Knowledge,
Judgment, and Reason continuing for evermore.
Fifthly, Unto the Word of God, being in respect of that end,
for which God ordained it, perfect,” exact, and absolute in itself,
we do not add Reason, as a supplement of any maim or defect
therein, Jui az a necessary instrument, without which we could
not Nada the Scripture’s perfection that fruit and benefit which
it
“The Word of God is a twoedged sword” (Heb, iv. 12), but
in the hands of reasonable men; and Reason is as the weapon
that slew Goliath, if they be as David was, that use it.
Touching the Apvstles, He which gave them from above
such power for miraculous confirmation of that which they
taught, endued them also with wisdom from above to teach that
which they 80 did confirm. Our Saviour made choice of twelve
simple and unlearned men, that the greater their lack of natural
wisdom was, the more admirable that might appear which God
supernaturally endued them with from heaven. Such, therefore,
as knew the poor and silly estate wherein they had lived, could
not but wonder to hear the wisdom of their speech, and be 50
much the more attentive unto their teaching. They studied for
no tongue, they spake with ail; of themselves they were rude,
and knew not so much as how to premeditate; the Spirit gave
them speech and eloquent utterance.
But because with δὲ. Paul it was otherwise than with the
rest, inasmuch as Ae never conversed with Christ upon earth as
they did; and his education had been scholastical altogether,
which theirs was not; hereby occasion was taken by certain
malignants secretly to undermine his great authority in the
Church of Christ, as though the Gospel had been taught him dy
others than by Christ Himself; and as if the cause of the Gen-
tiles’ conversion and belief through his means had been the
Learning and Skill which he had, by being conversant in their
books ; which thing made them so willing to hear him, and him
80 able to persuade them ; whereas the rest of the Aposties pre-
vailed, because God was with them, and by miracle from heaven
confirmed His word in their months. They were mighty in
deeds: as for him, being absent, his writings bad some force; in
presence, his power not like unto theirs. In sum, concerning
his preaching, their very by-word was λόγος ἐξουθενημένος,
addle speech, emply talk (2 Cor. x. 10); his writings full of
great words, but in the power of miraculous operations his pre-
sence not like the rest of the Apostles.
Hereupon it ariseth, that St. Paul was so often driven to
make his apologies. Hereupon it riseth, that whatsoever time he
had spent in the study of human learning, he maketh earnest
protestation fo them of Corinth, that the Gospel which Ae had
preached amongst them did not by other means prevail with
them, than with others the same Gospel taught by the rest of the
Apostles of Christ. “ My preaching,” saith he, “ hath not been
in the persuasive speeches af human wisdom, but in demonstra-
tion of the Spirit and of power: that your faith may not be in
the wisdom of men, but in the power of God” (1 Cor. ii. 4, δ).
What is it which the Apostle doth here deny? Is it denied, that
his speech amongst them bad been persuasive? No; for of him
the sacred history plainly testifieth, that for the space of a year
and a half he spake in their synagogue every Sabbath, and per-
auaded both Jews and Grecians. (Acts xviii. 4. 11.) How then
is the speech of men made persuasive? Surely there can be but
two ways to bring this to pass,—the one human, the other divine.
Either St. Paul did only by art and natural industry cause his own
speech to be credited; or else God by miracle did authorize it,
and so bring credit thereunto, as to the speech of the rest of the
Apostles. Of which two,—tbe former he utterly denieth. For
why? Jf the preaching of the rest had been effectual by miracie,
his only by force of his own learning ; 80 great inequality be-
tween him and the other Apostles in this thing had been enough
to subvert their faith. For might they not with reason’ have
thought, that if he were sent of God as well as they, God would
not have furnished them and not him with the power of the Holy
Ghost? Might not a great part of them, being simple, haply
have feared lest their assent had been cunningly gotten unto his
doctrine, rather through the weakness of their own wits than the
certainty of that truth which he had taught them? How an-
equal had it been, that all believers through the preaching of
other Apostles should have their faith strongly built upon the
evidence of God's own miraculous approbation, and they whom
he had converted should have their persuasion built only upon
his skill and wiedom who persuaded them !
As therefore calling from men may authorize us to teach,
although it could not authorize him to teach as other Apostles
did ; so although the wisdom of man had not been sufficient to
enable him such a teacher as the rest of the Apostles were,
unless God’s miracles had strengthened both the one and the
other’s doctrine ; yet unto our ability both of teaching and learn-
ing the truth of Christ, as we are but mere Christian men, it is
not a little which the wisdom of man may add.
Sixthly. Yea, whateoever our hearts be to God and to His
truth, believe we or be we as yet faithless, for our conversion or
confirmation the force of natural Reason is great. The force
whereof unto those effects is nothing without grace. What then ?
To our purpose it is sufficient, that whosoever doth serve, honour,
and obey God, whosoever believeth in Him, that man would no
more do this than innocents and infants do, but for the light of
natural reason that shineth in him, and maketh him apt to appre-
hend those things of God which, being by Grace discovered, are
effectual to persuade reasonable minds and none other, that
honour, obedience, and credit, belong of right unto God. No
man cometh unto God to offer Him sacrifice, to pour out suppli-
cations and prayers before Him, or to do Him any service, which
doth not first believe Him both to be, and to be a rewarder of
them who in such sort seek unto Him. (Heb. xi. 6.) Let men
be taught this either by revelation from heaven, or by instruction
upon earth; by labour, study, and meditation; or by the only
secret inspiration of the Holy Ghost; whatsoever the mean be,
1 CORINTHIANS III. 1—7.
87
IIL. 1 Κἀγὼ, ἀδελφοὶ, οὐκ ἠδυνήθην λαλῆσαι ὑμῖν ὡς πνευματικοῖς, ἀλλ᾽ ὡς
σαρκίνοις, ὡς νηπίοις ἐν Χριστῷ. 3" Γάλα ὑμᾶς ἐπότισα, οὗ βρῶμα: οὕπω γὰρ a Heb, 5. 12, 18
ἠδύνασθε: ἀλλ᾽ οὐδὲ ἔτι νῦν Sivacbe ὃ." ἔτι yap σαρκικοί ἐστε; ὅπου yap
ὑμῖν ζῆλος καὶ ἔρις καὶ διχοστασίαι, οὐχὶ σαρκικοί ἐστε, καὶ κατὰ ἄνθρωπον
ohn 16. 12.
1 Pet. 2. 2.
beh. 1, 11.
Gal. 5. 19, 20.
James 8. 16.
περιπατεῖτε ; 4 “Ὅταν γὰρ λέγῃ tis, ᾿Εγὼ μέν εἶμι Παύλου, ἕτερος δέ, ᾿Εγὼ ech 3.12
᾿Απολλώ, οὐχὶ ἄνθρωποί ἐστε;
ὅ ὁ Ts οὖν ἐστιν ᾿Απολλὼς, τίς δὲ Παῦλος ; διάκονοι St ὧν ἐπιστεύσατε, καὶ ἀν. 1.12.
ἑκάστῳ ὡς ὁ Κύριος ἔδωκεν: °° ἐγὼ ἐφύτευσα, ᾿Απολλὼς ἐπότισεν, ἀλλ᾽ ὁ « Δεῖ 8.26.
Θεὸς ηὔξανεν. 7 Ὥστε οὔτε ὃ φντεύων ἐστί τι, οὔτε 6 ποτίζων, ἀλλ᾽ ὁ αὐξάνων
they know it by, if the knowledge thereof were possible without
discourse of natural reason, why should none be found capable
thereof but only men 7 nor men till such time as they come unto
ripe and full ability to work by reasonable understanding ? The
whole drift of the Scripture of God, what is it but only to teach
Theology ὃ Theology, what is it but the science of things Divine ?
What science can be attained unto without the help of natural
discourse and reason? “ Judge ye of that which I speak’’ (1
Cor. x. 15), saith the Apostle. In vain it were to speak any
thing of God, but that by reason men are able to judge of what
they hear, and by discourse to discern how consonant it is to truth.
Scripture indeed teacheth things above Nature, things which
our reason by itself could not reach unto. Yet those things also
we believe, knowing by Reason that the Scripture is the Word
of God. Hooker (iii. viii. 4—11).
(παρ. III.] In this chapter St. Paul remonstrates with the
Corinthians for dividing themselves into parties, and ranging
themselves under human leaders, and calling themselves by their
names.
He censures this practice as the fruit of a carnal mind.
He declares that even <Ayosties themselves are only in-
strumenis, by which God works, and derive all their efficiency
from Him.
He shows that by calling themselves adherents of human
leaders, and by adopting their names, they defraud God, Whose
are.
He intimates that their sin is greater, in that they range
themselves under some leaders, who are not Apostles, nor wise
builders, but either build on some other than the only true
foundation, Jesus Christ, or else build ii? upon that one foun-
dation.
He then introduces a solemn warning to those false teachers,
of whom he specifies two classes ;
i. Those who build ill on the one foundation, which is
Christ (2. 15).
ii. Those who utterly corrupt and defile (φθείρουσι) the
building of God’s spiritual house, the Church (v. 17). See fur-
ther on vv. 12—15.
He remonstrates with them on surrendering their Chris-
tian li ν and filial inheritance with which God has enriched
them in Christ, by making themselves the servile followers of
human leaders of religious parties, and by even glorying in their
names (vv. 21—23).
1. Κἀγώ) So A, B, C, D, E, F, G; and this seems preferable
to the reading of Elz., καὶ ἐγὼ, which brings out the personal
pronoun in a more prominent manner, less suited to the Apostle’s
humility, especially in this place, where he depresses his own
person and office in order to elevate that of Christ. Cp. ii. 1.
— capxivos] So A, B, C*, D*; and this reading has been
received by Griesb., Lach., Tisch., Alf., and Meyer: and it is
confirmed by the exposition of Origen (in Cramer’s Catena,
p- 51). The word odpxivos is stronger than σαρκικός. Elz. has
σαρκικοῖς. St. Paul means that at firat they were only σάρκινοι,
and even now are not better than capxixol, v. 3.
The word σάρκινος signifies carneus, made of flesh. Compare
the similar adjectives, ξύλινος, made of wood; πήλινος, of clay;
ἀκάνθινος, of thorns; βύσσινος, of fine linen. (Winer, § 16,
p. 89.) And see the use of σάρκινοι in 2 Cor. iii. 3.
Bat the word σαρκικὸς means carnal, as opposed to spiritual.
Hence Ignatius (ad Ephes. 8), of σαρκικοὶ τὰ πνευματικὰ
πράσσειν οὐ δύνανται οὐδὲ of πνευματικοὶ σαρκικά.
— νηπίοι:] babes. The reason is given in the following verses.
On schisms as proofs of spiritual childishness, see Intro-
duction to the Ephesians, § vii., and on Eph. iv. 14.
2. Γάλα--οὐ βρῶμα] milk—not meat. The Author of the
Epistle to the Hebrews uses very similar language, v. 12—14.
— οὐ βρῶμα] Elz. prefixes καὶ, not in A, B, G, nor in Jre-
news, who quotes this passage and ». 3 in iv. 3. 5.
— οὐδέ] not even. So the best MSS. Els. οὔτε.
S. Chrysostom examines here the important question, how
the Corinthians could be called carnal, when they were “ behind
in no gift” (i. 7, χαρίσματι) ἢ and shows from the examples of
Balaam, Caiaphas, and others, that men may possess extra-
ordinary spiritual gifts (such as prophecy, and miraculous powers,
and tongues), and yet abuse them, and so be guilty of greater sin
in proportion to their spiritual gifts. And why? because they
have not ᾿Αγάπη, or Love. See v. 3; xiii. 1—5. A warning to
those who are in heresy and schism, and yet imagine themselves
to be rita because they have great spirilual gifts.
4. ἄνθρωποι) So A, B, C, D, E, F, G. and Vulg., Copt.,
Ethiopic Versions; and s0 Lach., Tisch., Riickert, Meyer, Al-
Jord. And this reading is confirmed by Origen (in Caten. p. 53),
who says, “ There are two paths in this world, the one is accord-
ing to man, the other is according to God. If we walk as moat
men do we walk according to man, but if we separate ourselves
from the world we walk according to God. They who form
parties in religion, and attach themselves to Auman leaders,—
they who follow men,—they are mere men, and walk according to
the flesh.” — Elz. has σαρκικοί.
St. Paul blamed the part-takings in the Church of Corinth,
whilst one professed himself to be of Paul, another of Apollos,
another of Cephas, as fruits of oT unbecoming Christians.
Is it not also blameworthy in us, and a fruit of the same car-
nality, if any of us shall affect to be counted rigid Lutherans, or
perfect Calvinists, or give up our judgments to be wholly guided
by the writings of Luther, or Calvin, or any other mortal man
whatsoever? Worthy instruments they were, but yet were they
not men? had they received the Spirit in the fulness of it, and
not by measure ? knew they otherwise than in part? might they
not in many things, did they not in some things, mistake and
err? Howsoever, the Apostle’s interrogatories are unanswerable.
What saith he, Was Paul crucified for you? or were ye baptized
in the name of Paul? (1) Cor. i. 13.) Even so, Was either
Luther or Calvin crucified for you? or were ye baptized into the
name either of Luther, or Calvin, or any other man, that any one
of you should say, I am of Luther, or any other I am of Calvin ὃ
What is Calvin, or Luther, nay, what is Paul or Apollos, but
ministers by whom ye believed (1 Cor. iii. 5)? that is to say,
see but not lords of your belief. Bp. Sanderson (iv.
p- 289).
Observe also, St. Paul represents the Corinthians as carnal,
and as vitiated by many sins; and yet he addresses them as
having been sanctified, ἡγιασμένους κλητοὺς, ἁγίους (i. 2), and as
ΠΝ οὗ ἜΝ body, and as Temples of the Holy Ghost.
iii, 16; vi. 19.
An Apostolic lesson to all Preachers of the Gospel. They
may not allow vicious men to imagine that they have received
nothing from God in their Baptism; but they are bound to warn
them of the sin whereof they are guilty, and of the danger which
they incur, by grieving the Spirit of God, Who made them Members
of Christ at their Baptism, and Temples of God the Holy Ghost.
5. ᾿Απολλὼ----Παῦλος] This is the order in A, B, C, D, E,
F,G. Elz. places Παῦλος first.
tdxovos] Elz. prefixes ἀλλ᾽ ἢ, which is not in the
best MSS.
— émorebcare] Ye became Christians, and made public pro-
fession of your faith. See Acts viii. 13; xiii. 48. Rom. xiii. 11.
6. Θεὸς ηὔξανεν) God was giving the increase. Observe the
force of the imperfect, intimating a continual bestowal of divine
as distinguished from the transitory acts of His Ministers,
al and ΑἹ » Whose operations are described by the aorists,
ἐφύτευσα, ἐπότισεν. Cp. Acts vi. 7, where the word ηὔξανεν
marks the continual increase of the Chorch while under perse-
cution ; and see Acts ii. 47. So here the Apostle means to sa;
that while he himself planted, and Apollos watered, God was
oo giving the increase, without which their acts would have
vain.
88 1 CORINTHIANS II. 8—15.
Θεός. 8 ΄ Ὁ φυτεύων δὲ καὶ 6 ποτίζων ἕν εἰσιν" ἕκαστος δὲ τὸν ἴδιον μισθὸν
2 Bi δέ τις ἐποικοδομεῖ ἐπὶ τὸν θεμέλιον τοῦτον,
f Ps, 62.12.
Matt. 16. 27. aA
Rom. 2. 6 λήψεται κατὰ τὸν ἴδιον κόπον. 3 " Θεοῦ γάρ ἐσμεν συνεργοί: Θεοῦ γεώργιον
Gal. 6.5. το ; i aay Αἱ ἈΠῸ ς as ς 2
eee Θεοῦ οἰκοδομή ἐστε. 10" Κατὰ τὴν χάριν τοῦ Θεοῦ τὴν δοθεῖσάν μοι, ds σοφὸς
Col. 2. 7. “
ΤΡΟΙ 2. δ ἀρχιτέκτων θεμέλιον τέθεικα' ἄλλος δὲ ἐποικοδομεῖ: ἕκαστος δὲ βλεπέτω πῶς
h Rom. 1. 5. 4 ὃ a 1] 1θ fd, 4 Υλλ ὺδ ‘ δύ θ ry a Ls , ν
12.3, °° ἐποικοδομεῖ: |) "θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον, ὅς
Eph.3.2-8. ἐστιν ᾿Ιησοῦς Χριστός.
Tim, 1 14 ΣΉΝ ἡ 4 7 , ΄ ΄ Wk .
tReet χρυσὸν, ἄργυρον, λίθους τιμίους: ξύλα, χόρτον, καλάμην" ἑκάστου τὸ ἔργον
1128. 28. 16. Ν
Mast. 16,18 φανερὸν γενήσεται: '% yap ἡμέρα δηλώσει, ὅτι ἐν πυρὶ ἀποκαλύπτεται, καὶ
. he ε , 2 a A Ψ ~
keh. 4. δ ἑκάστον τὸ ἔργον ὁποῖόν ἐστι τὸ πῦρ δοκιμάσει. 14 Ei τινος τὸ ἔργον μενεῖ ὃ
2 Tim. 8. 9. ¥ ¥ oy
5 > , LY , la ,
1 Pet. 1.7 ἐπῳκοδόμησε, μισθὸν λήψεταυ "5 εἴ τινος τὸ ἔργον κατακαήσεται, ζημιωθήσεται
Ich. 1.8, αὐτὸς δὲ σωθήσεται, οὕτω δὲ ws διὰ πυρός.
Mal. 3.17 ? Pos.
8. ἕν elo] ‘unum sunt’ (Vulg.). Observe the neuter gender.
God is 6 els, they are ἕν. He is the One Agent, they are an
instrument in His hands ; and they are one as united tugether in
Christ. But they are not what you would make them in your
party factions to be, separate persona, and rival heads and leaders
of opposite sects.
— ἕκαστος δὲ--- κόπον Although your Pastors are one thing, as
far as they are only channels and instruments of Divine Grace to
you, and not original sources and independent agents; and as far
as they are all united, as fellow-members under the One Head,
Christ ; yet do not suppose that, as far as their own free will and
human labour (κόπος) are concerned, they have no distinct per-
sonal identity, or will all have one and the same reward for their
several .work. No, though the workmen are nothing without
a Grace, yet each will be rewarded according to his own
work.
9. Θεοῦ γεώργιον--- Θεοῦ οἰκοδομή] God's husbandry—God's
building are ye; and God's fellow-workers are we.
ἃ The house does not ὀδίοηρ to the architect, but to its master.
rys.
He repeats the word Θεὸς, God, and places it emphatically
at the beginning of the several clauses, in order to remind them
that since they are God’s property they cannot sell themselves
to Man.
Ye are God’s garden, why do you break down the hedge by
schism? Chrys.
10. σοφὸς ἀρχιτέκτων α skilful master-builder. He does not
scruple to claim this title. “ Talem facit cognitio Christi (Bengel)
et gratia Spiriths ipsi donata, χάρις τοῦ Θεοῦ ἡ δοθεῖσά por.”
St. Paul calls himself wise, not as vaunting himself, but pro-
pounding himself as an example, and showing that it is the part
of wisdom to lay one foundation, and to build well upon it.
Chrys.
a θεμέλιον] St. Paul uses the masculine form, see v. 11, and
2 Tim. ii. 19. In the Apocalypse θεμέλιοι signify foundation
stones (xxi. 14. 19). St. Luke (Acts xvi. 26) uses the neuter
plural θεμέλια. The neuter is the Attic form, the masculine the
common one. Thom. Mag.
11. παρὰ τὸν κείμενον) beside that which lieth. He does not
say τεθέντα, laid, but κείμενον, lying, of its own accord. Christ,
the True Foundation Stone, was nof faid by human hands, but
κεῖται, lies, by His own free will and act. ( p. Dan. ii. 34. 45.
This word, κεῖται, descriptive of His character as the one
foundation of the Church (see Matt. xvi. 18), is applied to Him
in His first Presentation in the material Temple at Jerusalem.
Luke ii. 32, οὗτος κεῖται els πτῶσιν καὶ ἀνάστασιν, i.e. He is 8
Stone of stumbling to some, and a “stone elect, precious,” the
foundation stone, to others. (Isa. viii. 14, 15; xxviii. 16. Rom.
ix. 32, 33. 1 Pet. ii. 7, 8.)
It is observable also that the Man of Sin, who places himself
as a Foundation of the Church in the room of Christ, the one
More gra is called by St. Paul, ὁ ᾿Αντι-κείμενος. (2 Thess.
4.
The present is a strong passage against the Roman theory,
that Peter, and the Bishop of Rome (on the alleged ground of
succession to him), is the Rock of the Church ;
The following comment of an ancient Father and Bishop of
the Church on the present passage is pertinent to that question.
It is for us to build superstructures, not to lay founda-
tions. For no one can lay any other than that which already
exists. That foundation was laid by Peter, or rather by the Lord
Himself. For, when Peter had said, “Thou art the Son of the
Living God,’’ the Lord replied, “ On this Rock 1 will build My
Church.” Do not therefore name yourselves from men, for the
only foundation is Curist. (Theodoret.) See farther on Matt.
xvi. 16—18.
There is none other foundation but Christ: none “ other
name by which we must be saved,” but His. There is “One
Lord Jesus Christ through Whom are all things,” and “ He is
the Head of the Body, the Church.” He who denies this founda-
tion, and rejects Him who is the Rock, builds on the sand.
Cyril (in Catena, p. 59).
12—15. El δέτις ἐποικοδομεῖ] It will be convenient to offer an
exposition of these verses collectively in one note.
St. Paul has declared that there is but one Foundation,
Christ: see here v. 11, and above on ii. 2.
He now proceeds to state the cautions to be observed by
those who Juild upon that one Foundation.
He describes two kinds of superstructures laid upon it:
(1) The good, and fair, and durable, one of sound doctrine,
represented by Gold, Silver, Precious Stones.
Compare the description of the fabric of the Church glo-
rified, Rev. xxi. 10—21.
(2) The worthless and perishable superstructure of vain and
false teaching, represented by wood, hay, stubble.
He is here speaking of a doctrinal superstructure, growing
up into a holy life. See Theodoret, Ambrosius, Anselm, and,
before them all, Tertullian (c. Marcion. v. 6), where he speaks of
Christ as the one foundation, “ unicum fundamentum,” of those
who believe; and adds, that a man’s work will stand, or be de-
stroyed, according as he has built “dignam indignamve doc-
trinam”’ upon it. Cp. Hammond here.
St. Paul also affirms here that ‘the Day,’ namely, the Great
Day of the Lord, will ¢ry and manifest what is the character and
quality of each man’s work.
This trial he represents as to be made by fire: “‘ The Day
will declare it, for it ἐς revealed by Fire ;”
To show the certainty, and perpetual imminence of that
fiery trial of the Last Day, he uses the present tense (ἀποκαλύπ-
tera, ig revealed). So Rev. i. 7, ‘Behold He cometh with
clouds.’”’ Rev. xxii. 20.
That the fire of which he speaks is the fire of the Great
Day, is evident from the context, and from other similar pas-
sages (see 2 Thess. i. 7), ‘The Lord Jesus shall be revealed from
heaven in flaming fire.” Cp. Heb. x. 27; xii. 29. 2 Pet. ii. 7,
and Daniel’s Vision of the Great Day (vii. 9, 10). And so the
passage is interpreted by Theodoret and others.
St. Paul next asserts, that,
(1) If the superstructure of Faith and Practice which a man
has built upon the one foundation shall abide (μενεῖ, see Winer,
p- 50), and endure the trial of the Great Day, he shall receive a
reward, μισθόν. Cp. Matt. v. 12 John iv. 36.
(2) But, if a man’s work, which he has built on the one
Foundation, does not stand the trial of that day, but is consumed
and destroyed by the fire, then he shail suffer loss: he shall
forfeit his reward, ζημιωθήσεται. Cp. Matt. xvi. 26. Phil. iii. 8.
Yet, he adds, that éhe workman himeelf will be saved; but
with fear, danger, and difficulty ; and “ as through fire.”
As to this meaning of ὡς διὰ πυρὸς, ἃ proverbial saying,
aptly introduced after the mention of the fire of the Great Day,
see further, Psalm Ixvi. 12, "" We went through fire,” Isa xiiii. 2,
and cp. Chrys. here, Hammond, Weistein, and the interpreters
on Theocrit. v. 31, μὴ σπεῦδ', οὐ γάρ τοι πυρὶ θάλπεαι, and on
Juvenal iii. 199, and Vaick. here, "" Proverbium est de iis qui
summum evasere discrimen.”
‘Si primum locum habet Christus, recté positum est fanda-
mentum. Ergo qui eedificat securus edificet, si pro dignitate fun-
damenti sedificat aurum, argentum, lapides pretiosos. Si autem
1 CORINTHIANS ΠῚ. 16—22.
16 ™ Οὐκ οἴδατε ὅτι ναὸς Θεοῦ ἐστε, καὶ τὸ Πνεῦμα τοῦ Θεοῦ οἰκεῖ ἐν ὑμῖν ;
Ἰ Ei τις τὸν ναὸν τοῦ Θεοῦ φθείρει, φθερεῖ τοῦτον ὁ Θεός: ὁ γὰρ ναὸς τοῦ Θεοῦ
ἅγιός ἐστιν, οἵτινές ἐστε ὑμεῖς. 18" Μηδεὶς ἑαυτὸν ἐξαπατάτω' εἴ τις δοκεῖ
σοφὸς εἶναι ἐν ὑμῖν ἐν τῷ αἰῶνι τούτῳ, μωρὸς γενέσθω, ἵνα γένηται σοφός.
x a
19 °°H γὰρ σοφία τοῦ κόσμου τούτον μωρία παρὰ τῷ Θεῷ ἐστι γέγραπται γάρ,
ε ὃ , AY ΝΥ 2 aA ca 3 A 2 Ρ Ν »
Ὁ δρασσόμενος τοὺς σοφοὺς ἐν τῇ πανουργίᾳ αὐτῶν' » καὶ πάλιν,
Κύριος γινώσκει τοὺς διαλογισμοὺς τῶν σοφῶν, ὅτι εἰσὶ μάταιοι.
Jer, 87,9.
Luke 21. 8.
Gal. 6. 8, 7.
Eph. 5. 6.
o Jod 5. 18.
ch. J. 20, 26.
p Ps. 94. 11.
2 Cor. 4. 5, 15,
Aa"Nore μηδεὶς καυχάσθω ἐν ἀνθρώποις: πάντα yap ὑμῶν ἐστιν: ™ εἴτε hv ci.4.
non pro dignitate fandamenti edificat lignum, fenum, slipulam,
ealtem teneat fundamentum, et propter illa quee extruxit arida et
fragilia ad ignem se preparet, is detrimentum patielur ; ipse
autem salvus erst, sic tamen quasi per ignem.” Augustine (Serm.
362). And he explains St. Paul’s reference to fire by ‘‘ignis in
die judicii futurus.”
Christ is the only Foundation. They who build sound doc-
trines on this foundation, build gold and silver; they who build
erroneous doctrine, build hay and stubble. Origen (in Caten.
p- 57).
Lm meaning, therefore, of the whole is, that the fire of the
Great Day will try every man’s work ; and that if the work is the
mere Aay and stubble of unsound doctrine, it will be d ed ;
but if the workman has built on the one foundation, he himself
will be saved. But because he has built i// upon it, he will lose
his reward, and be saved as through fire, with great peril and
difficalty.
This passage is fraught with important doctrinal and prac-
tical instruction ;
(1) It does not countenance the Roman doctrine of Purga-
tory, as has been sometimes alleged. The Fire of which St. Paul
speaks, is the Fire of the Great Day; not a Fire of any inter-
mediate state. And the Fire, which he describes, does not
cleanse, as that intermediate fire is feigned to do, but ¢ries and
destroys. It is not a Purgatorial, but a Probationary Fire.
(2) It shows the necessity of building on the One Founds-
tion, Jesus Christ, and Him crucified.
If a workman who builds upon that one true foundation, that
is, grounds his own faith and hope, and leads others to ground
theirs, upon it, but builds ili upon that trae foundation, is,
erects a superstructure of unsound doctrine upon it,—if he will
suffer lose, and hardly escape perdition, what will be the lot of
those who build on some other foundation than Jesus Christ ?
(3) It ibe that it is not enough to build upon the One
Foundation, but that it is also necessary to build well upon it. If
a man builds well, if he raises the solid and symmetrical super-
structure of the One True Faith on the One Foundation, Jequs
Christ, he will receive a reward at the Great Day.
But if be builds s/—if he erects a crazy superstructure of
heterodox notions on the One Foundation, his work will be durné
up (xaraxafeerat,) and he himeelf will suffer loss, loss of the
reward reserved for those who build well upon that foundation.
And although he will himself be saved, because he has built on the
true foundation, yet it will be with difficulty, and, as it were, like
a man who has escaped through the fire which has burnt down
hia house.
This is 8 truth which had been intimated by Christ Himself
(Matt. v. 19), “ Whosoever shall break one of these command-
ments, even the least, and shall teach men so, shall be called
least in the kingdom of God; but whosoever shall do and teach
them, he shall be called great in the kingdom of heaven.”
(4) Hence we have a solution of a difficulty which has per-
plexed many ;
Holy Scripture affirms that there is ‘One Lord, One Faith,
One Baptism” (Eph. iv.5. Phil. iii. 16), and condemns all reli-
gious differences, whether in doctrine or discipline, as fruits of a
carnal mind (1 Cor. i. 10: iii. 3, 4. Gal. v. 20. James iii. 14).
And yet the Christian Church is blemished by heresies and
rent by schisms. Persons eminent for some Christian virtues,
and animated by love of Christ, are seen teaching things at
variance with the doctrines delivered by Christ and His Apostles,
and swerving from the right rule of discipline, and marring the
Unity of the Church.
Are we to doubt the truth of Holy Scripture, affirming that
there is ‘‘ one Lord, one Βαϊ, one Baptism δ May we imagine
that conflicting doctrines can be equally pleasing to God, and
equally conducive to Salvation? This cannot be.
On the other hand, can it be supposed that the piety of
persons who teach some doctrines at variance with “the Faith
once delivered to the Saints,” or do not teach some articles of
that one Faith, is of no avail? This would be a hard saying.
Vox. I].—Panr III.
Where, then, is the solution? It is supplied here by the
Apostle, who affirms that for the attainment of the heavenly
reward of those.who ‘turn many to righteousness,” it is re-
quisite to build on the true foundation, and also to build upon it
well; and that they who build é// upon that true foundation will
only just escape, as through fire, and will forfeit that reward
which they might have obtained by building upon it well.
(5) Lastly, this passage confirms the doctrine—deducible
from other Scriptures—that there will be different degrees of
reward in heaven, according to the different degrees of labour
with which men have improved the different degrees of grace
vouchsafed to them on earth. See above, notes on Matt. x. 15.
Luke xii. 47, and below, 1 Cor. xv. 41, and 2 Cor. ix. 6, and
Bp. Bull's Sermon “on different degrees of bliss in beaven’’
(Serm. vii. Vol. i. p. 168—192).
16. Οὐκ of8are] He passes to another argument against the
sin of ranging themselves in opposite factions under Auman
leaders, particularly such as corrapt the essential purity and fun-
damental soundness of the spiritual fabric of the Church, which
is a Temple holy to the Lord.
— ναὸς Θεοῦ ἐστε, καὶ τὸ Πνεῦμα τ. Θεοῦ οἰκεῖ ἐν ὑμῖν ; ye are
the sanctuary of God, and the Spirit of God dwells in you.
Nads is more holy than ἱερόν: it is the very sanctuary or Holy
Place in which God dwells, valet. See above on 2 Thess. ii. 4.
If Christ drove with anger the buyers and sellers from the
outer courte of the ἱερὸν, as guilty of sacrilege, how great is His
indignation against those who pollute the ναὸς, the saerarium,
the Holy Place, in which the Godhead dwells? And ye are this
ναὸς Θεοῦ. Are ye not jealous for its sanctity? Will you allow
it to be defiled ἢ
An important text as proving the Divinity of the Holy Ghost.
See Athanasius de Incarnatione, p. 704.
Every faithful Christian is called a temple (that is, a place
consecrated to God), because the Holy Spirit in a special manner
is present in him. ‘“‘ Know ye not that ye are the temple of God,
and that the Spirit of God dwelleth in you?” saith St. Paul;
“Know ye not that ye are God’s temple?” (1 Cor. iii. 16, 17;
vi. 19. 2 Cor. vi. 16.) Whence should we know it? From
hence, that God’s Spirit inhabiteth you (Rom. viii. 9), because
the inhabitation of the Spirit is the same with the inhabitation of
God. The same Apostle again, In whom ye also are builded
together for an habitation of God through the Spirit (Eph. ii.
33); for an habitation of God in the Spirit. That is therefore an
habitation of God, because the Spirit dwelleth in you. How
could the divinity of the Holy Spirit be more expressly declared ?
Dr. Barrow, Sermon 34, Vol. v. p. 161.
11. φθείρει] corrupt, by false doctrines raised on the false
foundation of haman pride and worldly wisdom. The words
φθείρω, διαφθείρω, are here applied to heretical pravity sullying
and vitiating the essential purity and fundamental soundness of
the one true faith. Cp. 1 Tim. vi. 5. Jgnat. ad Ephes. c. 16:
ἐάν τις πίστιν Θεοῦ ἐν κακῇ διδασκαλίᾳ φθείρῃ, ὁ τοιοῦτος,
ῥνπαρὸς γενόμενος, εἰς τὸ πῦρ τὸ ἄσβεστον χωρήσει.
— φθερεῖ τοῦτον ὁ Θεός) him will God destroy. St. Paul
repeais the word φθείρω. God will destroy him who neither
builds well, nor builds on the one foundation, but destroys the
Temple of God by subverting the faith of the people of God,
who are His Temple.
19. γέγραπται γάρ] From Job v. 13, where the Septuagint
Version, less closely following the Hebrew, has ὁ καταλ. y
σοφοὺς ἐν τῇ φρονήσει. St. Paul's words are more expressive,—
God ps the wise in and by their own craftiness; He uses it
as a hand whereby to clutch them, a net wherein to take them, 8
pit wherein to catch and imprison them.
The following verse is almost verbatim from the Septuagint
Version of Ps. xciv. 11.
Tt ap from these two verses, thus placed in juxta-
position, that St. Paul follows the LXX, but uses his own dis-
cretion in doing so, and sometimes substitutes for it a translation
approaching more nearly to the Original.
21, “Qere] This word is used by cee ese se
90 1 CORINTHIANS II. 23. IV. 1.
reb. 11]. 8.
2 Cor. 10. 7.
a Matt, 24. 45.
Θεοῦ.
ΤῊ 1.7. IV.
Παῦλος, εἴτε ᾿Απολλὼς, εἴτε Κηφᾶς, εἴτε κόσμος, εἴτε ζωὴ, εἴτε θάνατος, εἴτε
ἐνεστῶτα, εἴτε μέλλοντα, πάντα ὑμῶν ἐστιν, 35" ὑμεῖς δὲ Χριστοῦ, Χριστὸς δὲ
1* Οὕτως ἡμᾶς λογιζέσθω ἄνθρωπος, ὡς ὑπηρέτας Χριστοῦ καὶ οἰκονό-
summing up and conclusion of his argument here and elsewhere
in this Epistle; iii. 7; iv. 5; vii. 38; xi. 33; xiv. 39; xv. 58.
22. θάνατος) death is yours. The death of Adam to make us
mortal, but the death of Christ to make us immortal: the death
of Adam ἵνα σωφρονισθῶμεν, the death of Christ ἵνα σωθῶμεν.
(Chrys.) And by that death of Christ we have gained a victory
and lordship over the Grave. 1 Cor. xv. 55.
22, 28. πάντα ὑμῶν ἐστιν-- Χριστὸς δὲ Θεοῦ] St. Paul here
displays a specimen of that spiritual logic and rhetoric in which
he is a consummate master ;
He is preparing to censure the Corinthians, in a subsequent
part of the Epistle, for their uncharitable and licentious abuse
of their Christian Liberty, in gratifying their own appetites by
indulgence in meats which had been offered in sacrifice to heathen
Idols; and in other respects. See chapters vi. 13—18; viii. l\—
15, and x. 16—33.
But he will not allow them to imagine that he has any
desire to abridge their Christian Liberty.
Therefore, before he proceeds to reprobate their abuse of
Christian Liberty, he takes care to state here in clear terms the
true doctrine concerning it, and to establish it on its proper
foundation, namely, that of the Incarnation, and of our Incor-
ration into Christ’s mystical body, and our adoption by God in
im, by Whom we have become heirs of Creation, and have
been reinstated, by a divine and sovereign act of enfranchisement
and infeodation, in that plenary right of dominion which we once
had in Adam, and from which we lapsed by the Fall, and to
which we have been restored in Christ.
He thus shows that the Corinthians are inconsistent with
themselves, and that so far from duly exercising that Christian
Liberty with which they have been endowed by God in Christ,
they have been foregoing and forfeiting it by surrendering and
sacrificing ¢hemselves, in a spiritual vassalage, to Auman leaders
of schixmatical parties; and have degraded themselves from a
condition of spiritual freedom, filial dignity, and royal dominion,
to that of slaves.
He thus obviates the ebjection, that he desired to curtail their
Christian Liberty.
He shows that he is desirous to emancipate them from that
bondage to which they have reduced themselves, and to restore
them to that state of Liberty, Sonship, Lordship, and Royalty,
which they themselves have lost.
This he does by displaying the sin and ignominy of blindly
following human guides, instead of remembering that they are
fellow-members in the Body of Christ under one Head; and by
reminding them that {f they themselves are Christ’s, and if they
know no other foundation than Christ, no other Head, no other
Teacher than Christ, and are soundly built up on Him, then they
are lords of all Creatures through Christ. 8t. Paul does not
claim lordship over them; no, but he says that Paul is theirs
and Apollos is theire. Let them, therefore, not be slaves of men,
of false teachers, of blind guides; let them not rob Christ of His
own, for they are Christ's, and He is God's.
The Doctrine here stated of Christian Liberty, and Christian
Dominion over the creatures, (" All things are yours,’’) is 80 im-
portant, and the due understanding of it is so requisite to the
apprehension of St. Paul’s reasoning in this Epistle, and it is a
doctrine which has been so often misrepresented, that it may be
well to insert here some observations upon it, by one of the best
expositors of St. Paul’s meaning.
If by Adam’s sin we had lost all that first title we had to
the creatures, wholly and utterly, yet as God hath been pleased
graciously to deal with us, we are now fully as well as before.
God the Father hath granted us, and God the Son hath acquired
for us, and God the Holy Ghost bath sealed to us, a new Patent. .
By it whatsoever defect is, or can be supposed to be, in our old
. evidence, is supplied; and by virtue of it we may make fresh
challenge, and renew our claim unto the creatures.
The Blessed Son of God, having made peace through the
blood of His cross (Col. i. 20), hath reconciled us to His Father,
and therein also reconciled the creatures both to us and Him;
reconciling by Him, saith our Apostle, πάντα, all things, not men
onlv, unfo Himself For God having given us His Son, the heir
47 all things, hath He not with Him freely given us all things
else? (Heb. i. 2.) Hath He not permitted us the sree use of
His Creatures in as ample right as ever? (Rom. viii. 32.) If the
Son have made us free, we are free indeed. (John viii. 36.)
And as verily as Christ is God’s, 80 verily if we be Christ’s alf
things are ours.
St. Paul setteth down the whole series and form of this
spiritual Hierarchy (if I may 80 speak), this subjection and subor-
dination of the creatures to man, of man to Christ, of Christ to
God,—AU are yours, and ye are Christ's, and Christ is God's.
(1 Cor. iii. 22, 23.) Bp. Sanderson (Sermon on 1 Tim. iv. 4,
Vol. iii. p. 168).
The holy and comfortable use of the creatures ariseth from
the word of God’s decree even as the former did, but not from
the same decree. That former issued from the decree of common
Providence, and so belonged unto all. But this later decree pro-
ceedeth from that special word of God’s decree whereby, for the
merits of Christ Jesus, the Second Adam (1 Cor. xv. 45), He
removeth from the creature that curse wherein it was wrapped
through the sin of the first Adam. (Gen. iii. 17.)
And in thia the wicked have no portion, as being out of
Christ ; so as they cannot partake of God’s creatures with any solid
or sound comfort, and so the creatures remain in this degree us-
sanctified to them.
This is probably the meaning of Origen’s remark here:
πάντα τοῦ ἁγίου eorly τοῦ πιστοῦ ὅλος ὁ κόσμος' τοῦ δὲ
ἀπίστου οὐδὲ ὄβολοι' ὡς γὰρ λῃστὴς ἔχει ἃ ἔχει ὁ ἄπιστος" οὗ
γὰρ εἰδὼς αὑτοῖς χρῆσθαι, οὐδὲ τὸν κτίσαντα ταῦτα Θεόν.
For this cause the Scriptures call the faithful, primogeni(os,
the jfiret-born (Heb. xii. 23), as to whom belongeth a dowdle
portion (Deut. xxi. 17); and Haredes mundi, ‘heirs of the
world,’ as if none but they had any good right thereunto.
And St. Paul deriveth our right unto the creatures from
God, but by Christ. All things are yours, and ye are Christ's,
and Christ is God's; as if these things were none of theirs who
are none of Christ's. And in 1 Tim. iv. 3 he saith of meats, that
God hath created them to be received with thanksgiving of them
(i.e. by them) which believe and know the truth; as if those
persons that wanted faith and saving knowledge did but usurp
the bread they eat.
And, indeed, it is certain that the wicked have not right to
the creatures of God in such ample sort as the godly have. A
kind of right they have, and we may not deny it them, given
them by God’s unchangeable ordinance at the Creation, which,
being a branch of God’s image in man, which was of natural,
and not of supernatural grace, might be and was fully defaced by
sin, but was not, neither could be, wholly lost. A right then
they have, but such a right as, reaching barely to the use, cannot
afford unto the user true comfort or sound peace of conscience in
such use of the creatures. For though nothing be in and of
itself unclean, for every creeture of God is good, yet to them
that are unclean, ex accidente, every creature is unclean and pol-
luted, because it is not thus sanctified unto them by the Word
God.
ῳ And the very true cause of all this is the impurity of their
hearts by reason of unbelief. The Holy Ghost expressly assigneth
this cause. ΤῸ the pure all things are pure, but to them that
are defiled and unbelieving is nothing pure; bul even their mind
and conscience is defiled. (Tit. i. 15.) Bp. Sanderson (Vol. iii.
pp. 182, 183).
With regard to the error (derived from these words of
St. Paul, ‘all things are yours’’) that none but the godly have
a right to any authority over the creatures, see below on 1 Cor.
vi. 12.
- Χριστὸν δὲ Θεοῦ] Christ ie God's, not as a Creature, but
as the Everlasting Son of the Everlasting Father.
He is also God's as Man; snd it is His Humanity which
forms the connecting link in St. Paul’s argument. It is by His
Incarnation that Christ is our second Adam, and reinstates us in
our acquired liberty and dominion over the creatures; and it is
through H m, as our Emmanuel, that all things are ours.
On the question how ‘‘ Christ is God’s,”’ see further below
on viii. 6 and xi. 3.
Cu. IV. 1, 9. οὕτω: He deters them from supposing that,
because he had said ‘all things are yours, whether Pau! or
Apollos,’’ they have a right to pronounce censure on him their
Teacher and Apostle. No, Paul is yours, to heer and to profit
by, bat not to judge. I am God’s Minister, and he that judgeth
me is the Lord.
1 CORINTHIANS IV. 2—6.
91
μους μυστηρίων Θεοῦ. 3." Ὃ δὲ λοιπὸν, ζητεῖται ἐν τοῖς οἰκονόμοις, ἵνα πιστός b Lake 13. 48.
τις εὑρεθῇ" ὃ." ἐμοὶ δὲ εἰς ἐλάχιστόν ἐ ἐστιν, ἵνα ὑφ᾽ ὑμῶν ἀνακριθῶ, ἢ ὑπὸ ἀν- Zn 2 iW
θρωπίνης ἡμέρας: ἀλλ᾽ οὐδὲ ἐμαυτὸν ἀνακρίνω 4 ὁ οὐδὲν γὰρ ἐμαντῷ σύνοιδα,
any οὐκ ἐν τούτῳ δεδικαίωμαι: ὁ δὲ a ἀνακρίνων με Κύριός ἐστιν.
“στε μὴ πρὸ καιροῦ τι κρίνετε, ἕως ἂν ἔλθῃ ὁ ὁ Κύριος, ὃς καὶ φωτίσει τὰ &
κρυπτὰ τοῦ σκότους, καὶ φανερώσει τὰς βουλὰς τῶν καρδιῶν' καὶ τότε ὁ ἔπαινος
id ε« »ὔ 28 Ke! Le)
γενήσεται ἑκάστῳ ἀπὸ TOU Θεοῦ.
δ ΓΤαῦτα δὲ, ἀδελφοὶ, μετεσχημάτισα εἰς ἐμαυτὸν καὶ ᾿Απολλὼ δι’ ὑμᾶς,
Col. 1, 26, 27.
ech. 3. 13.
d Ps. 148. 2.
Job 9. 2,
ἔσο, ges
1 Joma 3. 20, 21.
e Matt. 7. 1, 3.
Luke 6. 37."
Roma. 2. 1, he 29.
+e Cor. 5. 1
v. 20, 12:
iva fen. 1. 12,
& 3. 4—7.
ἐν ἡμῖν μάθητε τὸ μὴ ὑπὲρ ἃ γέγραπται, ἵνα μὴ εἷς ὑπὲρ τοῦ ἑνὸς φυσιοῦσθε 2 cer. 0.7 13,15,
2—15,
— tunpéras] ‘eubremiges.’ Christ is the Pilot of the Vessel
of the Church ; we are rowers under His command, (Valck.) Cp.
Luke i. 2.
—*O δὲ λοιπόν] But what remains, i.e. to be done on our
side. Your part is to esteem us as Ministers of Christ and
Stewards of the Mysteries of God. Our duty is to be faithful.
He does not disclaim responsibility ; he is accountable to God for
fidelity, but not to them.
Some of the oldest MSS., A, B, C, D*, F, G read ὅδε,
which is received by some Editors, who render it, Aere, in this
world. But this is harsh; and nothing is more common, even
in the best MSS., than the confusion of o and », on account of
the identity of sound and similarity of letter iu uncial cha-
racters. See the remarkable instance of this confasion below,
Xv. 49, φορέσωμεν for φορέσομεν, and Luke xvi. 25.
St. Paul uses the phrase τὸ λοιπὸν to mark a conclusion—
JSially, to show that there is no further consideration needed to
determine the question in hand. See | Cor. vii. 29. Eph. vi. 10.
Phil. iii. 1; iv. 8. 2 Thess. iii. 1.
8. els ἐλάχιστον) ‘in modico,’ Tertullian (de Pudicitia, 14),
i.e. of πὸ moment or account. See Acts xix. 27, εἰς οὐδὲν λο-
γισθῆναι, «πὰ Winer, G. G., § 29, p. 165.
tons ἡμέρας] A day of man as distinguished from
the Day, the Day of the Lord, to which he has jen referred as
proving every man’s work. (1 Cor. iii. 13.) Compare the Latin
phrase, “ diem alicui dicere,’’ to indict a man for trial.
— ἀλλ᾽ yea. Cp. 2 Cor. vii. 11.
4. οὐδὲν ἐμαυτῷ σύνοιδα] 1 am not conscious to myself of any
sin. Cp. Job xxvii. 6, LXX, οὐδὲν σύνοιδα ἐμαυτῷ ἄτοπα πράξας.
(Bengel.) “ Nihil mihi consciue sum, inquit Paulus (1 Cor. iv. 4),
id est, non scio me aliqué ex parte defuisse officio meo.’’ Bp.
Sanderson (de Conscient. i. 16).
St. Paul speaks hypothetically, and by a common use of the
Sirst personal pronoun I (see 1 Cor. vi. 12) makes himself a re-
presentative of Christian Ministers and Teachers generally. This
is what he calls μετασχηματίζειν els ἑαυτὸν, to transfir to him-
self, by a figure, a general proposition applicable to a clase of
persons. (1 Cor. iv. 6.) Although, as a Christian Minister, I
may not be sensible to myself of any default in the discharge of
my ministerial duties, yet I am not thereby acquitted. I am not
my own Judge; I cannot pronounce sentence on myself. He
that judgeth me is the Lord. The Day on which my cause will
be tried is the tt Day of the Lord. That Day will bring to
light all hidden things, and manifest the secrets of the hearts.
There are, therefore, sins of ignorance to be repented of.
And every one may say with the Psalmist, “ Who can tell how
oft he offendeth? O cleanse Thou me from my secreé faults,”—
faults secret even to myself. (Ps. xix. 12.) See Origen here (in
Caten. p. 73).
8. Ignatius (ad Rom. 5) referring to St. Paul's words, says,
ἐν τοῖς ἀδικήμασιν αὐτῶν μᾶλλον μαθητεύομαι (I am trained in the
school of Christ by the malice of my enemies), ἀλλ᾽ οὐ παρὰ τοῦτο
δεδικαίωμαι (but I am not thereby justified).
5. πρὸ καιροῦ] Before the season, i.e. of Judgment. See
Matt. viii. 29, where the same words occur in the same sense.
- ὅ ἔπαινο] The praise, i.e. that is due. The award of
praise supposes also its correlative award of blame; but this he
leaves to be understood.
6. Ταῦτα μετεσχημάτισα els ἐμαντὸν καὶ ᾿Απολλώ] See on
τ. 4. These things I expressed by a schema or figure οἵ trans-
ference, applying to myself and to Apollos, as specimens, what is
not to be limited by you to us, but to be extended by you, in a
process of generalization, to all similar cases. See Origen, in
Caten. p. 77.
On this use of μετασχηματίζω, to transfer as by a figure,
see Welstein, p. 112, who quotes Martial iii. 69, “‘Schemate nec
dubio sed aperté nominat illam.”
St. Paul, in his wisdom and charity, abstains from mention-
ing the names of the false Teachers by whom the Corinthians
were led astray, and in whose names they gloried. He condemns
their erroneous principles and practices (iii. 11—22), but he
spares their persons. Thus he endeavours to bring them to re-
pentance. He ΕΝ their attention to the hidden persons of the
Jalse teachers specifying the true. (Chrys.) He mentions
his own name ant that of aa in order that, by means of
these two personal specimens, and by exposing the sin of making
himself and Apollos into leaders of religious parties, he may
show, ἃ fortiori, the sin of following other leaders who had not
the gifts and qualifications of Paul and Apollos, but were Teachers
of error and enemies of the Truth.
— ἵνα ἐν ἡμῖν μάθητε τὸ μὴ ὑπὲρ ἃ γέγραπται) That ye may
learn by our cases the lesson of not going beyond the things that
are written.
Elz. adds φρονεῖν after γέγραπται, but φρονεῖν is not found
in the best MSS., A, B, D*, E*, F, G, nor in Valg., and seems
to be a gloss, and is omitted by Lachm., Tisch., Meyer, Alf.
The article τὸ is thas prefixed to sentences of an emphatic and
proverbial kind. See above on Mark ix. 23. Cp. Rom. viii. 26;
xiii. 9.
And the ellipsis of the verb is significant as giving greater
largeness eral cormprehensiveness to the proverb, which
would be limited by the insertion of a particular verb with a
special idea, such as φρονεῖν. Compare a similar ellipse in a
similar prohibitory proverb in Terence, Andr. I. i. 61,
—————————_—_— “ id arbitror
Apprimé in vita esse utile, ut neguid nimis ;”
and Milton (P. L. xi.),
“* Observe
The rule of Not too much by Temperance taught.”
But it may be asked, Where are the things written to which
the Apostle refers? In the Scriptures generally. Hence & (the
reading of A, B, C) seems preferable to ὃ, which would imply
rather an allusion to some one particular text; ἢ whereas St. Paul’s
reference is to the general tenour of the Scriptures, which teach
that “ Cursed is he that putteth his trust in man, and taketh man
for his defence” (Jer. xvii. 5), and ““ Let him that glorieth, glory
in the Lord” (Jer. ix. 23, 24). See above, 1 Cor. i. 31.
St. Matthew's had been written at this time, as
Chrys. supposes, and is probable (see Pref. to the Goi ,
p- xlix). There the Corinthians would find divine cautions from
Christ against the sin of calling, and of being called Rabddi,
Rabbi; “ for One is your Master, even Christ, and ye ali are
brethren” (Matt. xxiii. 3-10).
— ἵνα μὴ---φυσιοῦσθε)] The form of the verb φυσιοῦσθε after
ἵνα τὴ is remarkable. Origen and Theodoret seem to have read
ἕνα for ἵνα, and φυσιοῦσθαι for φυσιοῦσθε, and then the text
would stand, ἕνα μὴ ὑπὲρ τοῦ ἑνὸς φυσιοῦσθαι, as it is cited by
Origen (p. 78). And this seems to have been the reading of those
MSS. followed by Vulg. but not Cod. Augiensis, and Boerner.
But the Greek MSS. represent with an overwhelming consent
the reading in the text.
(1) Bengel calls φυσιοῦσθε ‘an irregular form of the διηδ-
ee and compares Gal. iv. 17, ζηλοῦσιν ὑμᾶς... ἵνα αὐτοὺς
ἥλοῦτε
(2) On the other hand, Winer (Gr. Gr. § 4], p. 259) sup-
these forms to be indicatives used irregularly, according to
the usage of a declining Greecism, for the conjunctive; and he
rate instances of this usage from a Byzantine Historian, and
eryphal writings ; and observes that, in modern Greek,
TC (= ar eg is often used with an Indicative.
He observes also, that the only two instances of this
in the New Teatament, are supplied by contracted verbs in -de,
--φυσιόω, ζηλόω.
This, however, is not — certain. In Titus ii. 4,
92 1 CORINTHIANS IV. 7—13.
κατὰ τοῦ ἑτέρου. 7* Tis yap σὲ διακρίνει ; τί δὲ ἔχεις ὃ οὐκ ἔλαβες ; εἰ δὲ καὶ
10 Ἡμεῖς μωροὶ διὰ Χρι-
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καὶ κοπιῶμεν ἐργαζόμενοι ταῖς
John 8. 27.
ames }. 17.
1 Pet. 4. 10, é ΐ a ‘ ὺ ov:
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- fe ε a“
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k Acts 23. 2. ἡμεῖς δὲ ἃ
Pat ἡμεῖς δὲ ἄτιμοι.
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Mat. ὁ μα. τεύομεν, καὶ κολαφιζόμεθα, καὶ ἀστατοῦμεν,
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ΕΝ μούμενοι παρακαλοῦμεν" ὡς περικαθάρματα τοῦ κόσμου ἐγενήθημεν, πάντων
om. 12. 14, 20.
Tiree as Teplimpa ews ἄρτι.
2 Thess. 3.8. 1 Tim. 4. 10. τὰ Lam. 8. 45.
A, F, G, H read σωφρονίζουσι, and this has been received by
Lach., Tisch., Alf.
The fact that the indicative of a past tense is used even by
the best classical authors, under certain conditions, after ἵνα
(see Elmsi., Soph. CEd. Tyr. 1389; Monk, Hippol. 641; Her-
mann, Viger. § 350), may suggest the probability of a similar use
of the present also.
(3) Some other Expositors (Meyer and Fritzeche) suppose
ἵνα to be 8 particle of place. But this is not consistent with the
context.
(4) It cannot be denied that the use of ἵνα μὴ with an in-
dicative is a barbariem, and though it is true that in the structure
of sentences St. Paul bas usages of his own, which are above the
ordinary rules of Grammar, yet it does not therefore follow that
he uses words or idioms which are solcecisms.
It may, therefore, be submitted for the reader’s considera-
tion, whether we have not here an instance of an idiom which
gives liveliness to the style and address, and is often found in
the New Testament, especially in the writings of St. Paul’s
fellow-traveller, St. Luke, viz. a change from the oratio indirecta
to the oratio recta; and whether, therefore, φυσιοῦσθε may not
be regarded as a regular and legitimate form, viz. an imperative,
“be not ye puffed up.”
For examples of this sudden transition to the oratio recta,
see on Acts i. 4; xvii. 3; xxiii. 22. Luke v. 14. Mark vi. 9.
Accordingly, the rendering of the present sentence would be
such as to convert it into a general exhortation from the Apostle,
which seems to be very apposite and in harmony with the general
tone of the Epistle, which, be it remembered, was publicly read,
on its reception, in the Christian Assemblies at Corinth. And
thus all direct, personal, imperative addresses and precepts, would
have a special force.
According to this view, the whole paragraph would read
thus: These things I transferred by a figure to myself and
Apollos, for your sakes, in order that you may learn in us
(i.e. by means of our cases put hypothetically in my argument)
the lessun of nog (going beyond) what is written (in Holy Scrip-
ture) in order that—({you may practice this precept)—Be not
ye puffed up, each of you, the one for the one leader against the
other.
There seems to be 8 similar usage of ἵνα introducing a pre-
cept addressed to persons as if actually present with the writer, in
1 Thess. iv. 13, according to the reading of A, Ὁ", F, G, I, οὐ
θέλομεν ὑμᾶς ἀγνοεῖν... ba... μὴ λυπεῖσθε καθὼς καὶ of
Also it is observable that ἵνα is put thus independently in an
anacoluthon, and so as to introduce a precept expressed by an
imperative, as here in the present Epistle, i. 31, ἵνα... καθὼς
γέγραπται, ὁ καυχώμενος ἐν Κυρίῳ καυχάσθω.
For other instances of conjunctions in anacolutha, see John
vi. 22; Rom. ix. 22. Col. i. 21. Winer, G. G. § 63.
— ὑπέρ] in behalf of; the opposite of κατά. See Mark ix. 40.
John x. 15; xi. 60. Rom. v. 6; viii. 31; ix. 3; x. 1.
1. διακρίνει) distinguishes thee from another, and makes
thee to differ from another by special gifts. On this use of
διακρίνω, see Acts xv. 9.
An apostrophe to some false Teacher, and carrying with it a
κέντρον, or sting, which must have been keenly felt when this
letter was publicly read in the Church at Corinth.
8. Ἤδη κεκορεσμένοι ἐστέ) Ye are already filled to satiety.
He passes to another topic, and with something of rhetorical
irony, κωμῳδῶν αὐτοὺς (says Chrys.), remonstrates with them on
their presumptuous notions of sudden perfection, and on their
spiritual pride, vain-glory, and self-sufficiency, which he repre-
hends and exposes by means of 8 reductio ad absurdum. Ye,
our children, are already filled to satiety ; what then ought we,
your spiritnal parents, to be? Ye, the (aught, exult; how much
more ought we, your Teachers, to do 80? But what is the fact 7
I trow (δοκῶ) that God has displayed us as the Jast, while ye
imagine yourselves to be the firet in the Christian race ; and bas
destined us to death, like prisoners cast to wild beasts in the
arena, while ye sit aloft as 8 , and reign as kings. And
yet we are patient, and bless Him. If this is our case, you may
be sure that pride and vain-glory, and self-confidence, such as
yours are no fit badges of Christians.
— ὄφελον) ὄφελες = ἄὄφειλες, ἐπ’ εὐχῆς, Apollon. (Lex.) Cp.
2 Cor. xi. 1. Gal. v. 12. Winer, p. 270.
— ἐβασιλεύσατε) ye reigned. Ye attained the crown, and
are already seated on the throne. Cp. Latin regno. Hor. (1 Epist.
x. 8), “ Quid queeris ? vivo ac regno.” Terent. (Phorm. ii. 3. 58.)
9. Δοκῶ] ‘puto’ (Tertullian), I am persuaded. See vii. 40.
(in Fc expression of doubt, but 6 strong asseveration. Photius
in Cat. 86).
-- aii appointed to death; rendered “ bestiarios’’
by Tertullian (de Pudicit. 14). ‘“ Puto, nos Deus Apostolos novis-
simos elegit, velut destiarios.” καταδίκους (Chrys.), θηριομάχους
Gloss.), i.e. prisoners or convicts brought out as destined for
leath, led out into the amphitheatre to be torn in pieces by
wild beasts. Cp. Tertullian, Apol. 40, ‘Si Tiberis ascendit ad
meenia, &c. Christianos ad Leonem :’’ the hue and cry at Rome,
made more vociferous by its rhythmical cadence, — — — — |
In another, spiritual, sense the Christian is ἐπιθανάτιος, he
“dies daily ;’ he is dead to the world; he bears in his own body
“the dying of the Lord Jesus;’ he is ‘ conformed to His death.’
Origen (in Caten. p. 84).
— θέατρον] Like those ἐπιθανάτιοι brought into the arena,
as S. Ignatius was afterwards into that of the Colosseum at Rome.
Cp. Jgnat. ad Rom. 4. Martyr. Ignat. 6.
( - ty κόσμῳ] Not of: a single city, but of the World.
Chrys.
10, Ἡμεῖς μωροὶ διὰ Χριστόν] An irony. (Origen.)
We, your teachers, who suffer these things, are counted fools
for Christ’s sake, and yet ye, the faugAt, reign like kings, and
(cin aan wise in Christ! A reductio ad absurdum.
‘Arye.
11, γυμνιτεύομεν] So the best MSS. On the form of this
verb (like μεσιτεύω), see Winer, p. 84.
12. καὶ κοπιῶμεν ἐργαζόμενοι τ. 1. x.) Even now at Ephesus
we labour with our own hands: a statement confirmed in-
cidentally by what is said by St. Paul to the Ephesian presbyters
at Miletus (Acts xx. 34), αὐτοὶ γιγνώσκετε ὅτι ταῖς χρείαις pov...
ὑπηρέτησαν al χεῖρες αὗται.
18. περικαθάρματα] (1) Properly ¢hinge which are scoured off
on all sides from other objects, as their offal and refuse, and are
then thrown away. Cp. Isa. xxx. 22; Ixiv. 6.
(2) Hence whatever is despised and cast off. Cp. Lament.
iii. 45, ‘Thou hast made us as the offacouring and refuse in the
midst of the people.”’
(8) Persons, reserved in heathen cities for emergencies of
public calamity, e.g. Pestilence, Famine, or Invasion, and then
devoted as ἀναθέματα, to death, as an expiation of the sins of the
People, and to propitiate and appease the wrath of the gods
(Schol. Aristoph. Eqq. 1133) ;—a remarkable witness from hea-
then tradition and practice, in behalf of the doctrine of Vicarious
Atonement for sin.
1 CORINTHIANS IV. 14—21. V. 1.
93
"Qin ἐντρέπων ὑμᾶς γράφω ταῦτα, ἀλλ᾽ ὡς τέκνα pov ἀγαπητὰ νουθετῶ. n1 Thess. 2. 11.
15 0
o Acts 18. ll.
᾿Εὰν yap μυρίους παιδαγωγοὺς ἔχητε ἐν Χριστῷ GAN οὐ πολλοὺς πατέρας" Gal. 4.19.
Philem. 10.
ἐν γὰρ Χριστῷ ᾿Ιησοῦ διὰ τοῦ εὐαγγελίου ἐγὼ ὑμᾶς ἐγῶώνησα. 15 » Παρακαλῶ Janes i. 18.
ch. 11,1.
ohn 10. 4, 5.
> a aA a
οὖν ὑμᾶς, μιμηταΐ μου γίνεσθε. "1" Διὰ τοῦτο ἔπεμψα ὑμῖν Τιμόθεον, ds ἐστι Jone 10.4.
1 Toess. 1. 6.
4 > Ν 4 Q > va a ε aA > va Ν ε UA
τέκνον μον ἀγαπητὸν καὶ πιστὸν ἐν Κυρίῳ, ὃς ὑμᾶς ἀναμνήσει Tas ὁδούς POU 2 Thess. 3.9.
τὰς ἐν Χριστῷ, καθὼς πανταχοῦ ἐν πάσῃ ἐκκλησίᾳ διδάσκω.
18 “As μὴ ἐρχομένου δέ μον πρὸς ὑμᾶς, ἐφυσιώθησάν τινες" 19" ἐλεύσομαι δὲ
Heb. 13. 7.
1 Pet.'5. 8.
1 Tim. 1. 2.
Tim. 1. 2.
ver. 2.
ταχέως πρὸς ὑμᾶς, ἐὰν ὁ Κύριος θελήσῃ, καὶ γνώσομαι οὐ τὸν λόγον τῶν πεφυ- “".1. 35.
σιωμένων, ἀλλ᾽ τὴν δύναμιν. ὅ"
δυνάμει.
3: ἐ γί θέλετε ; ἐν ῥάβδῳ ἔλθω πρὸς ὑμᾶς, ἣ ἐν ἀγάπῃ πνεύματί τε πρᾳότητος ;
οὐ γὰρ ἐν λόγῳ ἡ βασιλεία τοῦ Θεοῦ, ἀλλ᾽
Prov 1817
3 τον. . .
€V Matt. 24. 45.
V. 1 Ὅλως ἀκούεται ἐν ὑμῖν πορνεία, καὶ τοιαύτη πορνεία, Aris οὐδὲ ἐν τοῖς 1 Rom. 15. 52.
Heb. 6. 8.
80.2.4. 1 Thess. 1.5. 2 Pet. 1. 16.
James 4. 15.
t 2 Cor. 10. 2. & 13, 10. a Lev. 18.8. Deut. 27. 20.
Hence in Prov. xxi. 18, for ὋΣ (copher) the LXX have
κάθαρμα, an expiation.
(4) Since the persons thus destined for these expiatory
sacrifices, like scapegoats, were usually strangers, captives, pri-
soners, and miserable outcasts, therefore καθάρματα and περικαθάρ-
para came to signify miscreants of the most abject condition, as
here. See the commentators on Aristoph. Equit. 1133, Plut.
444, and the story of Sinon, Virg. An. ii. 115—129, and the
passages quoted here by Wetstein, p. 114.
— περίψημα) “peripsema,” Tertullian (de Padicit. c. 14),
and so Vulg., as not having an equivalent in Latin. The mean-
ing of the word is, —
(1) Whatever περιψᾶται, circumraditur, is rubbed round
and rubbed off by friction, as the filings or smeltings of metals,
the sweepings of a house,—‘rasura cujusque rei.” (Glossar.
wep’
The Metaphor is taken from the scouring of tables after
meat. What is used for that purpose, and is afterwards thrown
away as refuse, is called περίψημα. Theodor. Mopsuest. (in
Cat. 83).
(2) Hence the word is applied to any thing or any person
who is an object of scorn, and is thrown aside as such, while that
from which it or he is separated, becomes more clean by the
separation.
(3) Hence the word signifies a person or thing which is
ready to be sacrificed and cast off in contempt for the benefit of
some other person or thing. Thus in the book of Tobit (v. 24),
Anna, the mother of Tobias, says, ἀργύριον περίψημα τοῦ παιδίου
“γένοιτο, let the money be sacrificed as nought for the sake of the
child. And S. Ignatius applies the word to himself (ad Ephes.
c. 8), ἐγὼ περίψημα ὑμῶν, and c. 18, περίψημα τὸ ἐμὸν πνεῦμα
τοῦ σταυροῦ, and 5. Barnabas (c. 6), ἐγὼ περίψημα τῆς ἀγάπης
ὑμῶν. And it was a common expression of love among the early
Christians, ἐγὼ περίψημά cov. See the note of Valesius on
Eusebius vii. 23.
And this seems to be St. Paul’s meaning here. He is him-
self πάντων περίψημα, i.e. he draws off from others, and absorbs
into himself, the shame and misery which would otherwise be
theirs.
(4) Hence the word περίψημα was also used in 8 piacular
sense. See By. Pearson (Vind. Ignat. ii. c. xv.) for ἀντίλντρον
and ἀντίψυχον.
15. παιδαγωγούς1 Properly persons who were employed to
escort children to School, and to watch over them as their at-
tendants and guardians. See the character in Euripides’ Medea,
the scene of which is Corinth, and the statue in the famous group
of Niobe's children, at Florence. Cp. Plaut. (Mercator i. 190),
‘‘Servum qui peedagogus fuerat,” and see Welstein and Vaick.
here. were called by the Romans liferiones, and are not to
be confounded with the slaves called capsarii, who carried the
books, &c., of the pupil to school. Horat. (Sat. I. iv. 78).
He here contrasts the severe moroseness of the παιδαγωγὸς
with the affectionate tenderness of the πατήρ. In Gal. iii. 34,
the distinction is between the manuductory office of the former,
and the more perfect work of the Teacher.
16. μιμηταί μου γίνεσθε) See on 1 Cor. xi. 1.
11. τιμόθεον] Timotheus, who had been with St. Paul on his
first visit to Corinth, with Silas (Acts xviii. 5), and who had now
been sent by St. Paul from Ephesus (with Erastus of Corinth,
Rom. xvi. 23), to go through Macedonia to Corinth, a little
before the writing of this Epistle (Acts xix. 22), and was with
St. Paul in Macedonia when he wrote his Second Epistle to the
Corinthians (2 Cor. i. 1).
18. tives] Certain persons: he does not specify their names,
lest he might harden them in sin, and in order that he might
leave the door open for their Repentance, for which he hoped
and laboured ; and which, under his wise and merciful treatment,
was realized. Cp. Origen here.
19. ἐλεύσομαι ταχέως) Which he did soon after the writing
of the Second Epistle. Compare xvi. 6. Acts xx. 1, and Intro-
duction to this Epistle.
21. ἐν ῥάβδῳ) with arod. On the use of ἐν, as indicating an
accompaniment with which, and an instrument by which, a
person acts, see Luke xiv. 31, ἐν δέκα χιλιάσιν. Eph. vi. 16, τὸν
θυρεὸν τῆς πίστεως ἐν ᾧ κιτλ. Cp. Exod. xxi. 20, πατάξῃ
ἐν ῥάβδῳ, and Meyer here.
The ῥάβδος, or Rod, is an emblem of power, and an instru-
ment of executing judgments, as is seen in the History of Moses,
Exod. vii. 9, 10. 19; viii. 5, and passim; and in the passages of
Holy Scripture describing the Royal and Judicial Office of Christ,
Ps. ii. 9. Heb. i. 8. Rev. ii. 27; xix. 15.
Here, then, the words “with a rod,”’ signify punitive
power. (Chrys.)
Ca. V. 1. Ὅλως] altogether ; ‘ prorsus, plané, omnino ;’ ray-
τελῶς (Hesych.) ; said of what is indubitable. See the use of
the word 1 Cor. vi. 7. Hence Tertullian (De Pudic. c. 14)
translates the thus: “ Auditur in vobis in totum forni-
catio.” And Chrys. interprets the word to mean, that the crime
was one common to all by their connivance at it, and says, that by
using the word ὅλως, κοινοῖ τὸ ὄνειδος τοῦ ἐγκλήματος. Some
recent Expositors render the words, “"ἐλθ character of πόρνος
is actually borne among you,”’ but this is erroneous.
Observe the contrast. A sin, he says, is commonly heard
yb among you Christians, which does not exist even among the
He also mentions the common notoriety of the sin, in order
to prepare the way, and to account for the declaration which he
is about to make, that although absent from them, he has already
pronounced sentence upon it (ἀπὼν ἤδη κέκρικα, v. 3).
The divisions and dissensions of which he had been 5
before, had been reported to him by those of Chloe, i. ἢ]. Cp.
xi. 18, ἀκούω σχίσματα ἐν ὑμῖν εἶναι. But the sin of which he
is now going to speak was as public as it was heinous; and being
so notorious, he needed not to inquire further, nor refer to any
special witnesses to avouch the fact.
The connexion of this topic with the preceding, is to be
seen in the words ἐν ῥάβδῳ ἔλθω, iv. 21. Shall I come with a
rod, the rod of discipline and chastisement? and why? for a
great sin has been committed among you; it is a notorious and
flagrant sin, one which concerns you all; and yet you connive at
it, and are even puffed up with spiritual pride, and imagine your-
selves to be in a flourishing state,
Pen cad Elz. adds ὀνομάζεται, which is not found in the
The abhorrence felt even by the heathens for the sin in
question had been pourtrayed by Euripides in the character of
his Hippolyius Coronifer,—the scene of which drama is laid at
Troezen, in the neighbourhood of Corinth. Cp. S. Cyril here
(in Cat.). For other proofs of the execration with which such
an incestuous connexion was regarded by heathens, see Cicero
pro Cluentio, 5, 6, and Welstein, p. 116.
— bore γυναῖκά τινα τοῦ πατρὸς txew] This incestuous
m is supposed by some of the ancient Expositors to have
Ὦ a person of wealth and influence, and a leader in a party of
the Church at Corinth. See Theodoreé and Severian here.
94 1 CORINTHIANS V. 2-—5.
beats ἔθνεσιν, ὦστε γυναῖκά τινα τοῦ πατρὸς ἔχειν. 3." Kal ὑμεῖς πεφυσιωμένοι ἐστέ,
καὶ οὐχὶ μᾶλλον ἐπενθήσατε, ἵνα ἀρθῇ ἐκ μέσον ὑμῶν ὁ τὸ ἔργον τοῦτο ποιήσας ;
e Col. 2. δ. 3°"Eya μὲν yap ἀπὼν τῷ σώματι, παρὼν δὲ τῷ πνεύματι, ἤδη κέκρικα ὡς
aMatt. 16.19. παρὼν, τὸν οὕτω τοῦτο κατεργασάμενον, 4 “ ἐν τῷ ὀνόματι τοῦ Kupiov ἡμῶν
John 30,35. ᾿Ιησοῦ Χριστοῦ, συναχθέντων ὑμῶν καὶ τοῦ ἐμοῦ πνεύματος, σὺν τῇ δυνάμει τοῦ
ign Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ, ὃ " παραδοῦναι τὸν τοιοῦτον τῷ Σατανᾷ eis ὄλεθ.-
ρον τῆς σαρκὸς, ἵνα τὸ πνεῦμα σωθῇ ἐν τῇ ἡμέρᾳ τοῦ Kupiov ᾿Ιησοῦ.
3. ἀρθῇ} So the best MSS. and Editions.—Eiz. ἐξαρθῇ. the fagt, that physical evil is due to the agency of the Evil Spirit.
— τὸ ἔργον τοῦτο] this deed. On this mode of 8 see
above, on 1 Thess. iv. 6. ates
8. ἀπών] Elz. prefixes ὡς, which is not in A, B, C, D*.
And the sense is more clear without it. For I, though absent in
body, &c.
There is something in the involved stracture of this sentence
which gives a strong impression of the emotion, anguish, and in-
dignation with which it was written, and which vented itself in
broken and disturbed periods, as it were, “" per singulius.””
What must have been the effect of such sentences as this—
and of others like it in this Epistle—when publicly read for the
first time in the Charch at Corinth!
— ἤδη κέκρικα] I have already resolved. A very important
text in relation to the question concerning the independence of
spiritual authority in the exercise and administration of Eccle-
tical Discipline.
It appears
(1) That δὲ. Pawd, when now at Ephesus (ἀπὼν τῷ σώματι),
had already resolved (ἤδη κέκρικα) to excommunicate the in-
cestuous Ὦ at Corinth, whose sin was notorious.
(2) That he did this without taking counsel with the Co-
rinthians, and probably against their inclination; for they were
conniving at the sin, and were puffed up with spiritual pride
(πεφυσιωμένοι), as if nothing was amiss among them.
(3) That the sentence of Excommunication was not private,
but to be promulgated in their presence, and when they were
gathered together in a religious assembly (συναχθέντων ὑμῶν).
(4) That these requisitions of St. Paul were complied with.
(2 Cor. vii. 6—16.)
(5) That the sentence of Excommunication pronounced by
the Apostle was afterwards taken off by him, when absent, on
the Repentance of the guilty party. (2 Cor. ii. 5—7.)
Hence conclusive arguments may be derived,
(1) against the errors of Erastianiem, which would unduly
limit Ecclesiastical Discipline on the part of the Spiritualty ; and
-would confine the Power of the Keys (see on Matt. xvi. 19) to
the mere hortatory efforts of Persuasion; and transfer all its
practical efficiency to the Civil Power.
(2) Against the notions of Beza and the Genevan Discipline,
which would associate Lay Elders with the Spiritualty in cog-
aizance of
Discipline by Excommunication and Absolution.
(3) Against the Papal theory, which would derive ali ecclesi-
astical authority and spiritual jurisdiction from the Roman Pontiff
as the representative of St. Peter. (See above on Matt. xvi. 19,
and on John xx. 23.)
St. Paul in this act of Excommunication makes no reference
to St. Peter, but says ᾿Εγὼ κέκρικα: and in this Epistle he
speaks of Ceyhas in conjunction with himself and Apollos (i. 12)
as fellow-workers under Christ.
On these important questions, the younger student may con-
sult the passages from Holy Scripture and the Fathers, and also
from Hooker, Bp. Taylor, Sanderson, and others, quoted in
Theophilus Anglicanus, Part iii. chap. v. Also on the ‘' Power
of the Keys,” the authorities quoted in Part i. ch. xiii. and xiv.
The power of the Apostle,—pronouncing so awful a sentence
as this in his absence, a sentence accompanied, it is probable,
with bodily consequences to the guilty party (see next note),—must
have been greatly confirmed in the minds of the Corinthians, and
have tended to produce in them the salutary effects of reverential
deference to St. Paul's authority, which appear from many places
of the Second Epistle, e. g. 2 Cor. vii. 11.
δ. παραδοῦναι τὸν τοιοῦτον τῷ XatavG] By ἀφορισμὸς, or
Excommunication,—that is, by separation from external com-
munion with the Visible Church in religious offices. See Chrys.,
Theophyl., and Suicer in v. ἀφορισμός.
“The punishment for extreme contumacy (says Barrow,
Serm. lviii. Vol. iii. p. 140) is called delivery to Satan, and this
power is spiritual.” (2 Cor. x. 4.)
(1) The term “deliver to Satan,” used by St. Paul here and
1 Tim. i. 20, appears to have had its origin from consideration of
a a
pee, Spiritual causes, and in the exercise of Spiritual ,
This truth had been revealed in the history of Job (Job ii. 6),
and was further illustrated by our Lord's teaching (Luke xiii. 16),
in the case of the woman “ with a spirit of infirmity,” and in the
history of the demoniac at Gadara, and the fate of the swine
(Matt. viii. 80--82. Mark τ. 13. Luke viii. $33); and in the
Evangelical history generally of demoniacal possessions accom-
panied with bodily sufferings. Hence St. Paul’s thorn in his
Sesh is called by bim ἄγγελος Σατᾶν. (2 Cor. xii. 7.)
(2) Excommunication is a withdrawal of the ordinary means
of grace,—a cutting off from the channels by which the influ-
ences of the Holy Ghost are usually bestowed. They who have
grieved the Holy Ghost by heinous sin, are deprived, for their
sin, of His comfortable presence, and are given over to the power
of their own Master, Satan, whose service they have preferred to
that of God.
(3) The ordinary means of grace being withheld, by which
the Presence of the Holy Ghost is usually vouchsafed, Satan
makes his own power to be felt by them. And this he has been
permitted by Almighty God to do, particularly in the earlier ages
of the Church, by physical distempers and plagues. Hence St.
Paul declares that the sicknesses with which the Corinthians were
visited, were chastisements for their sins in desecrating the Lord’s
House and the Lord’s Table. (1 Cor. xi. 30—32.) “ For this
cause many are weak and sickly among you.” And
pains were the juences of Excommunication pronounced by
the Apostles of Christ. Cp. Augustine c. Epist. Parmenian. iii. 2.
Jerome, ad Heliodor. Epist. i.
(4) But St. Paul adds, that these bodily chastisements were
permitted by God, for wise and merciful purposes, even for a
spiritaal benefit. ‘ When we are (thus) judged, we are chastened
crimes in order that we should nof be punished with the
world.
This is what St. Paul states to be the aim and end of the
sentence of Excommunication, here pronounced by himeelf against
the incestuous Corinthian, who is delivered by him to Satan, in
order that by the punishment of the flesh, in which he had
sinned, “his spirit may be saved in the day of the Lord.”
And in like manner he says that he delivered Hymeneus
and Alexander to Satan, with a salutary intention towards them,
i.e. that they might learn not to blaspheme (1 Tim. i. 20); and
he says generally that his spiritual w are given him “ for
edification, and not for destruction.” (2 Cor. x. 8; xiii. 10.) Cp.
Chrys. here, and Theodoret.
The examples of Ananias and Sapphira often cited here-
upon, are not relevant, because their punishment was not inflicted
on them by the Apostle, but only pre-announced (see on Acts
v. 6); nor could death have been ministered to that spiritual
edification, which is the aim and end of Excommunication and of
all Church Discipline.
(5) If it be asked, how excommunicated persons, being cut
off from fellowship with the Church, could be moved to Repent-
ance (which is a work of the Holy Ghost), by bodily sufferings,
and not rather be hardened by them as Pharaoh was, it must be
remembered, “that the act of excommunication neither shutteth
out from the mystical Church, nor clean from the visible, but
oy from fellowship with the visible in holy duties.” Hooker,
οἰ. 18.
There is still the holy seed of Baptism—which is not to be
repeated—in the heart of the a excommunicated ; and that
seed, though it have been chi by sin, may germinate afresh,
when the gracious motions of the Spirit which bloweth where it
listeth, are pleased to visit it, and those motions are cherished in
the soul, which is humbled by the chastisement of the flesh, and
is taught by suffering, how evil and bitter a thing it is to depart
Srom the living God. (Jer. ii. 19.)
There is also that natural residue of Divine goodness which
makes itself felt and heard in Human Nature by the Voice of
Conscience when awakened by suffering, and which gave vent to
the penitential confession of the Prodigal Son: ‘‘ Father, I have
sinned against heaven and before thee.” (Luke xv. 18.)
(6) Thus Excommunication itself, though doubtless it is a
1 CORINTHIANS V. 6--8.
δ ΓΟὐ καλὸν τὸ καύχημα ὑμῶν. Οὐκ οἴδατε ὅτι μικρὰ ζύμη ὅλον τὸ φύραμα {δῦ
John 1, 29.
ζυμοῖ ; 7 ε᾽Εκκαθάρατε τὴν παλαιὰν ζύμην, ἵνα ἦτε νέον φύραμα, καθώς ἐστε ch. 15...
ἄζυμοι: καὶ γὰρ τὸ πάσχα ἡμῶν ἐτύθη Χριστός. ὃ." Ὥστε ἑορτάζω͵ Ὁ ἐν Ὁ Brod. 12. 5, 15
μ γὰρ σχα ἡμ ριστός. ρτάζωμεν, μὴ ἐν Ῥκρὰ 123,16.
cutting off from participation in ordinary means of Grace, yet is
to be considered as one gf the means of Grace; one which, if
rightly used, God Himself, Who appointed it, will bless; and
which ought never to be forfeited by a Church. Just as the
severe discipline of the bodily physician is not to be foregone,
though it may deprive the patient of food and exercise, which are
ordinary means of health, yet is salutary and necessary, in order
that he may enjoy them, and is itself one of the appointed means
of health.
Compare Chrys., Theophyl., and Gicum. here, and the
statements of Hammond, in his note, and in his Letter to Bp.
Sanderson (Sanderson's Works, τ. p. 344, 345), from which the
following words may be cited :
There is the withdrawing all the outward ordinary means of
Grace, the preaching of the Word and Sacraments, which, if it be
done by the censures of the Church, is called the delivering up to
Satan. And of those Church censures it is said expressly by the
Apostle that the end of inflicting them is for edification, that
men may be disciplined, and taught not to blaspheme. (2 Cor.
xiii. 10. 1 Tim. i. 20.)
This supposes continuance of Grace to them that are thus
punished, and that sufficient to make use of this punishment to
their amendment; nay, the punishment, though it be the with-
drawing of one instrament of Grace, is itself another, and there-
fore purposely chosen and allowed in exchange for the former,
because it is looked on as the more probable to produce the
effect.
They that see so great a benefit withdrawn from them for
their unworthiness, will be thereby excited to reflect on their
provocations, and bewail them, and contend by all regular means
to regain what they have forfeited, and to repair their neglects
some other way. And this being the very end to which this
punishment is by God designed, it is not imaginable He doth yet,
till this method also be despised, withhold that degree of Grace
from such, which is necessary for the producing of the effect.
6. καύχημα] The matter or subject of your glorying is not
good; not “your glorying is not good,” which would be καύ-
χησις. (Meyer.)
1. ’Exxa@dpate)] Purge out. An allusion to the command of
God to the Israelites to remove all leaven from their houses
before the Passover or days of unleavened bread. Exod. xii. 15.
The Holy Spirit here teaches the Church by St, Paal what
was the morai and spirifual meaning of the ceremonial Law in
this respect. Compare his further instruction on this subject,
1 Cor. x. 1—5.
S. Ignatius (ad Magnes. c. 10) seems to have had St. Paul’s
words in his mind when he wrote, ὑπέρθεσθε τὴν κακὴν Cuphy
τὴν παλαιωθεῖσαν καὶ ἐνοξίσασαν, καὶ μεταβάλεσθε εἰς νέαν
ζόμην, ὅ ἐστιν ᾿Ιησοῦς Χριστός.
On this and the following verse, see Bp. Andrewes, Sermons
— καθώς ἐστε ἄζυμοι)] as ye are unleavened, that is, by the
very terms of your Christian profession. Photius (in Cat. p. 96).
— καὶ γὰρ τὸ πάσχα ἡμῶν] Probably these words were
written by St. Paul a little hefore Easter, and were read by the
Corinthians for the first time at that season; and they would
gain in force by that circumstance. See above, Introduction to
this Epistle, ii. § 4, p. 77.
— καὶ γὰρ τὸ πάσχα ἡμῶν ἐτύθη Χριστός) for our Passover
also was sacrificed, which is Christ. After ἡμῶν Elz. adds ὑπὲρ
ἡμῶν, which is not in A, B,C, Ὁ, E, F, G. Nor is it found in
Appendix to Ireneus, p. 932, ed. Stieren, and Tertullian, c.
Marcion. v. 7, “ Pascha nostrum immolatua est Christus.”
Remark the order of the words, and the aorist ért0n. The
sense is, For the Passover of us aleo (καὶ), as well as of the Jews,
teas sacrificed at the Passion of Christ. And as the leaven was
removed from the houses of the Jews before the sacrifice of the
Paschal Lamb, and no leaven might be found in their houses
from the first day until the seventh day of the Paschal Week
(Exod. xii. 15), and since our Paschal Lamb, which is Christ,
has been sacrificed once for all, and the sacrifice is never to be
repeated, the whole of the Christian Life is to be, as it were, 8
perpetual Holy Week. We are by our baptism ἄ(υμοι, un-
leavened (v. 7). Chrys. Therefore, let the leaven which now
contaminates you be put away.
It has been recently alleged (e. g. by Meyer here) that St.
Paul here regards Christ as the Antitype of the Lamb in
respect of the day of His Passion; and that therefore the account
of the first three Evangelists is erroneous, which says that Clirist
ate the Paschal Lamb with his disciples at the Passover of His
own Passion. And it has been also alleged that St. Paul agrees
with St. John in differing from those three Evangelists, and in
representing the Paschal Lamb δ not sacrificed at Jerusalem till
the day of the Passion of Christ.
The allegation of this supposed discrepancy has been already
examined in the notes on John xviii. 28, and on Luke xxii. 7.
And from the considerations there stated it will be seen that
Christ may well be called our Paschal Lamb, not only as the
Lamb of God which taketh away the sine of the world (John i.
29. 36), and by whose precious blood-shedding we are delivered
from the bondage of our sins, and from the sword of the destroy-
ing Angel, and are enabled to escape from the Egyptian captivity
of our ghostly Enemy, and to pass through the baptismal sea in
the way to our heavenly Cansan (see 1 Cor. x. 1, 2), but also
even as to the fime of His Passion. For He not only ate the
Passover at the right legal time with His disciples, but even ‘hen
on that day, His Passion, which was eonsummated on the Cross
on Calvary on the following day, might well be said to have
begun, when He uttered those solemn words by which He trans-
figured the Levitical Passover into the Christian Sacrament,
“ Phis is My Body which is being bruken for you,” 1 Cor. xi. 24.
Cp. Luke xxii. 20; “ This is My Blood which is being shed for
you.” And His Passion was continued when He was in His
Agony at Gethsemane, and when He said, “‘ Mine hour is come.”
(Matt. xxvi. 45. John xii. 27; xiii. 1.)
8. doprd(apev] let us keep the Feast. Christ had called false
doctrine by the name of Jeaven (Matt. xvi. 6), and Paul dwells
on the metaphor, reminding them of the ancient history of the
Passover, and of the Blessings then received and now, and also of
the Judgments then executed. And when he says, “ Let us keep
the feast,” he shows that all time is the season of the Festival to
Christians, on account of the immensity of the gifts they have
received. For what blessing have they not? The Son of God
has become man for thy sake. He has delivered thee from death,
He has called thee to His Kingdom. Therefore thou oughtest to
keep the Feast all thy life long. (Chrysosiom.)
This Text is specially applicable to a consideration of the
privileges and duties of Christians as recipients of the Holy Com-
munion ; and in this sense it is well expounded, as follows, by
one of the most learned and holy Bishops of the Church ;
In the Institution of the Holy Eucharist, two things Christ
gave us in charge,
1. ἀνάμνησις, ‘remembering,’ and
2. λῆψις, ‘receiving.’ (Luke xxii. 17. 19.)
The same two St. Paul, but in other terms,
1. καταγγελία, ‘showing forth ;’
2. κοινωνία, ‘communicating.’
Of which, ‘remembering’ and ‘ showing forth’ refer to cele-
bremus; ‘receiving’ and ‘communicating’ to ἑορτάζωμεν, or
epulemur, here.
The first in remembrance of Him, Christ. What, of Him?
Mortem Domini, His Death, saith St. Paul; ‘‘ to show forth the
Lord’s death.” Remember Him? That we will and stay at:
home, think of Him there. Nay, show Him forth ye must. That
we will by a sermon of Him. Nay, it must be Hoe facite. It is.
not mental thinking nor verbal speaking. There must be actually
somewhat done to celebrate this memory. That done to the holy
symbols, that was done to Him, to His body and His blood in
the Passover; break the one, pour out the other, to represent
κλώμενον, how His sacred body was “ broken,” and ἐκχυνόμενον,
how His precious blood was “shed.” And in corpus fractum
and sanguis fusus there is immolatus. This is it in the Eucharist
that answereth to the sacrifice in the Passover, the memorial to
the figure. To them it was Hoc facite in mei prefigurationem,
“Do this in prefiguration of Me:"’ to ue it is ‘‘ Do this in com-
memoralion of Me.’’ (Luke xxii. 19. 1 Cor. xi. 26.) To them
prenuntiare, to us ennuntiare; there is the difference.
By the same rules that theirs was, by the same may ours be
termed a Sacrifice. In rigour of speech neither of them; for, to
speak after the exact manner of Divinity, there is but one only
sacrifice, veri nominis, ‘ properly so called,’ that is Chriat’s death,
(Heb. x. 4.) And that sacrifice but once actually performed at
His death, but ever before represented in figure from the be-
ginning; and ever since repeated in memory to the world’s end.
That only absolute, all else relative to it. representative of it,
operative by it. The Lamé but once actually slain in the fulness
of time, but virtually was from the beginning, is, and shall be to
the end of the world. That the centre in which their lines and
96
1 CORINTHIANS V. 9—11.
ζύμῃ παλαιᾷ, μηδὲ ἐν ζύμῃ κακίας καὶ πονηρίας, ἀλλ᾽ ἐν ἀζύμοις εἰλικρινείας
καὶ ἀληθείας.
ivv. 2. 7.
2 Cor. 6. 14.
Eph. 5. 11.
9.» εκ» a ἃ ey . , θ “ Ε
Ἔγραψα ὑμῖν ἐν τῇ ἐπιστολῇ, μὴ συναναμίγνυσθαι πόρνοις
τως τοῖς πόρνοις τοῦ κόσμου τούτου, ἢ τοῖς πλεονέκταις, καὶ ἅρπαξιν, 7 εἰδωλο-
10 καὶ οὐ πάν-
k2Thes.3.14. λάτραις, ἐπεὶ ὀφείλετε ἄρα ἐκ τοῦ κόσμον ἐξελθεῖν" 11 * Νυνὶ δὲ ἔγραψα ὑμῖν, μὴ
ours, their types and our antitypes, do meet. While yet this
offering wes not, the hope of it was kept alive by the prefiguration
of it in theirs. And after it is past the memory of it is still kept
fresh in mind by the commemoration of it in ours.
So it was the will of God that so there might be with them a
continual foreshowing, and with us a continual shéwing forth,
‘the Lord’s death till He come again.”
Hence it is that what names theirs carried, ours do the like;
and the Fathers make no scruple at it, no more need we. The
Apostle, in the tenth chapter, compareth this of ours to the im-
molata of the heathen (1 Cor. x. 21, &c.); and to the Hebrews,
habemus aram, matcheth it with the sacrifice of the Jews. (Heb.
xiii. 10.) And we know the rule of comparisons, they must be
ejusdem generis.
Neither do we stay here, but proceed to the other, Eyulemur
(let us keep the feast). For there is another thing yet to be
done, which doth present to us that which celebremus doth re-
present. For the Sacrament is the applying of the Sacrifice.
The Sacrifice in general, pro omnibus. The Sacrament in par-
ticular to each several receiver, pro singulis. Wherein that is
offered fo us that was offered for us ; that which is common to all,
made proper to each one, while each taketh his part of it; and
made proper by a Communion and union, like that of meat and
drink, which is most nearly and inwardly made ours, and is in-
separable for ever. There celebremus passeth with the repre-
sentation; but here epufemur, as a nourishment, abideth with us
still, In that we “see,” and in this we “taste,” how gracious
the Lord is and hath been to us. (Ps. χχχίν. 8.)
And so mach for these two as two means to partake the
benefit, and we to use them; and as duties required of us, and we
to perform them.
Will ye mark one thing more, that Epulemur doth here
refer to immolatus? To Christ, not every way considered, but
as He was offered. Christ's body that now is. True; but not
Christ’s body as now it is, but as ¢hen it was when it was offered,
rent, and slain, and sacrificed for us. Not as now He is glorified,
for so He is not, so He cannot be immolatus, for He is immortal
and impassible; but as then He was when He suffered death,
that is passible and mortal. Then in His passible estate did He
institute this of ours, to be a memorial of His passible and
Passio both. And we are in this action not only carried up to
Christ (sursum corda), but we are also carried back to Christ as
He was at the very instant, and in the very act of His offering.
So and no otherwise doth this text teach; so and no other-
wise do we represent Him. By the incomprehensible power of
His eternal Spirit, not He alone, but He, as at the very act of
His offering, is made present to us, and we in rate into His
death, and invested in the benefits of it. If an host could be
turned into Him, now glorified as He is, it would not serve.
Christ offered is it, thither we must look; to the Serpent lift up,
thither we must repair, even ad cadaver (see note above on
Matt. xxiv. 28); we must, hoc facere, do that is then done. So,
and no otherwise, is this epulari to be conceived. Bp. Andrewes
(Serm. vii. on the Resurrection).
— clAimpwelas] purity. Εἰλι-κρίνης is that which being held
up to the sunshine (πρὸς efAnv), and 80 (κρίνεται) is tested, is
found to be transparent, without flaw, speck, or blemish (Eéym.
M.). Cp. 2 Cor. i. 12; ii. 17. Phil. i. 10. 2 Pet. iii. 1.
This Etymology, confirmed and illustrated with much erudi-
tion by Ruinken and Hemsterhuis (in Timeum, p. 264, v. ὑπ’
αὐγὰς), ought not, it would seem, to be abandoned, even after
the remarks of a recent learned English Editor of the Epistle to
the Philippians, i. 10.
9. Ἔγραψα ὑμῖν ἐν τῇ ἐπιστολῇ) I wrote to you in my
Epistle.
(1) St. Paul had now been absent from Corinth for three
ears. It is probable, therefore, that some communication had
tect made from him by letter during that time.
(2) He refers here to something as written by him which is
not found in any extant Epistle to the Corinthians. Origen (in
Caten. p. 97).
(3) He contrasts his present writing with some former
writing, and explains what he wrote then by what he writes now.
See v. 11, where νυνὶ δὲ ἔγραψα is contrasted with ἔγραψα ἐν τῇ
ἐπιστολῇ.
(4) Therefore the reference here is to some Epistle of St.
Paul, which is not now extant.
(5) This conclusion is perfectly consistent with the position
that ‘‘ No Canonical Book of Holy Scripture has been lost.”
For what is meant by the word ‘Canonical?’ That which
forms a of those Writings which constitute the Κανὼν or Rule
of Faith of the Church, and has been received as such by the Uni-
versal Church, which is the Body of Christ, and to which He
promised His presence and that of the Holy Ghost. In a word,
whatever writing has been acknowledged by Christ and by the
Holy Ghost, dwelling in the Church, and making their consent
heard and seen by the reception and reading of the said writing
as Canonical Scripture in the public assemblies of the Universal
Church throughout the World, that must be acknowledged to
be Canonical Scriptare.
But the Epistle to which St. Paul refers, was not 80 read by
the Church Catholic, which never received more than two Epistles
of St. Paul to the Corinthians as Canonical Scripture; and these
two Epistles are the Epistles which are now received as the First
and Second Kpistles of St. Paul to the Corinthians.
(6) So far from being perplexed by such a conclusion as
this, we may rather derive instruction from it, as bringing out
clearly the true grounds on which our belief in the Inspiration of
the Canonical Scriptures of the Old and New Testaments rests.
We do not receive these Books merely because they were
written by Prophets, Apostles, and Evangelists; for some of the
Canonical Books were written by persons who were not Prophets,
Apostles, or Evangelists, and whose very names are unknown to
us, as the Books of Job and Judges. And no one can imagine
that every thing that was ever written by all the Prophets,
Apostles, and Evangelists, is contained in the Bible. Nor do we
receive them because they were written by men who claim to be
inspired by the Holy Ghost; for men may claim to be inspired,
who are not 60; and in some of those books no such claim is
But we receive them because they are sealed by the Seal of
Christ. He, during His personal ce upon Earth, received
all the Books of the Old Testament as the Inspired Word of
God. He by His Spirit enabled the Apostles to avouch by
miracles their authority to deliver and to sanction the Books of
the New Testament as of equal authority with the Old. (See below
on 2 Tim. iii. 15, 16. 2 Pet. iii. 15,16.) And by the consentient
voice of the Church Universal, which is His Body, and which
receives as Canonical Scripture every Book of the New Testa-
ment, and joins both Testaments together, as written by the
same Divine Hand, and making together the perfect Written
Word of God, to which nothing can be added, and from which
nothing can be taken away, Christ Himself avouches the Canon
of Holy Scripture with His Divine Authority, and delivers it to
us as the Rule of Faith.
This universal external testimony is, doubtless, confirmed
particularly and internally by what we ourselves feel in hearing
and reading the Holy Scriptures, and by the witness of the Spirit
within us, that what we hear and read is from God. And it is
corroborated by what we know of the beneficial effects produced
in the world by the agency and influence of Holy Scripture. It
is strengthened by all the researches which we are enabled to
make into Evidences of their Truth and Inspiration. And so by
the co-operation of our own internal and particular persuasion
with the external and universal Testimony of the Church, we are
settled and stablished in the belief that the Holy Scriptures of the
Old and New Testament are the complete Word of God.
On this subject the reader may compare the remarks above
on Mark xvi. 9.
As to the opinion that St. Paul is referring to his present
Epistle, the reader may see what is to be said in its favour in
Bp. Middleton's note here, and Dr. Peile's, and Blunt on the
Early Fathers, p. 437.
10. πόρνοι] He dwells on this word here and in vv. 2, 3,
patting it in the forefront of his catalogue of sins, A remark-
able proof of his courage and freedom. For πορνεία was scarcely
accounted a sin by the Gentile World, and at Corinth it was
even consecrated as a part of Religion. See the note above on
Acts xv. 30.
11. Νυνὶ δὲ ἔγραψα] But now I write. Seeonv.9. As to the
1 CORINTHIANS V. 12, 13. VI. 1---4. 97
συναναμίγνυσθαι, ἐάν τις, ἀδελφὸς ὀνομαζόμενος, ἢ πόρνος, ἢ πλεονέκτης, ἢ
εἰδωλολάτρης, } λοίδορος, ἢ μέθυσος, ἢ ἅρπαξ: τῷ τοιούτῳ μηδὲ συνεσθίειν. een
Wiqv is ‘ Noe 7 , ΚΩ͂Ν . # eA ΄, . 18-75 Scot.
Ti γάρ μοι καὶ τοὺς ἔξω κρίνειν ; οὐχὶ τοὺς ἔσω ὑμεῖς κρίνετε; 18 τοὺς δὲ οἱ. 4.5. |
ν ε A a 3 , A LY 3 ε A 39. A 1 Tim. 8. 7.
ἔξω ὁ Θεὸς κρίνει. ᾿Εξάρατε τὸν πονηρὸν ἐξ ὑμῶν αὐτῶν. De τόπος,
VI. 1 "Τολμᾷ τις ὑμῶν πρᾶγμα ἔχων πρὸς τὸν ἕτερον κρίνεσθαι ἐπὶ τῶν δ πε δ Ὁ
Ὁ Dan. 7. 18, 22.
δί ΣΝ ΡΝ κε» ουλ 3 ἵδ ν εν BN , 5
αόικων, Kat οὐχί ἔπι τῶν αγιων ; Ἢ οὐκ ovdate ὅτι οἱ αγιοι TOV Κοσμον Κρι- Zech. 14. 5.
Matt. 19. 28,
aA “ 3 > ea , ε , > , 463 , ,
νοῦσι; καὶ εἰ ἐν ὑμῖν κρίνεται ὁ κόσμος, ἀνάξιοί ἐστε κριτηρίων ἐλαχίστων ; Luke 22. 30.
3c
meaning of νυνὶ, now, see St. Paul’s speech, Acts xxii. 1. Rom. xv.
23. 25. Philem. 5.9.11. On this use of ἔγραψα, like the Latin
scripsi, see ix. 15. Gal. vi. 11. Philem. 19. 1 Pet. v. 12.
“The νυνὶ, now, removes all ambiguity which might otherwise
have arisen from the same word ἔγραψα used in v. 9 with re-
ference to the former letter. :
There is no retractation here of what had been said in that
former letter, but only an explanation.
— μηδὲ συνεσθίειν) not even to eat together; “nec cibum
sumere,”’ Tren. (iv. 4.)
This precept is not to be applied only to the sacred feasts, the
agapee, but is general. Cp.2 John 10. 2 Thess. iii. 6. 14. 2 Tim.
iii. δ. Rom. xvi. 17. Matt. xviii. 17, passages which show that
great circumspection is to be used by Christians in the inter-
course of society, and in the interchanges of hospitality. See the
narrative in Eusebius concerning St. John’s behaviour to Ce-
rinthus (used. iii. 28), and 8. Polycarp’s to Marcion (Hused.
iv. 14), and Bp. Fell's note here, who observes from S. Aug.
Conf. iii. 11, that “ 8. Augustine’s mother would not diet with
him, perverted by the Manichseans.’’ -
12. καὶ robs ἔξω] even those that are without the pale of the
Church, as well as those that are within.
Christ sent me as an Apostle and Minister of the Churches.
And therefore I meddle not with them that are wi/hout, i. e. the
Heathen. But if any man that is within the Christian Church,
if any man that is called a drother, be a fornicator, or drunkard,
or railer, or otherwise stain his holy profession with scandalous
living, I know how to deal with him: let the censures of the
Church be laid upon him, let him be cast out of the assemblies
of the brethren, that he may hereby be brought to shame and
repentance. By. Sanderson (i. p. 70). See also Vol. v. 307;
vi. 394, on the relations and duties of a Christian state toward οἱ
ἔξω in matters of Religion.
18. Ἐξάρατε)] Cast ye out. So the best MSS., a reading
which, by its abrupt brevity, brings out in a bold, authoritative
tone, the judicial sentence of the Apostle. See below on vi. 20.
Elz. has καὶ ἐξαρεῖτε, which is literally from LXX, Deut. xvii. 7,
but may well have been modified in its application by St. Paul.
Cp. Bengel here; and Tertullian, in quoting this passage, has
“ Auferte malum ex vobis;’”’ and 80 Vulg., Gothic, Syriac,
ASthiopic, and Arabic Versions; and so Theodoret.
Cu. VI. 1. Τολμᾷ tis—xplvecOas] Does any one of you venture
to gotolaw? He by a natural transition from the ques-
tion he has just handled, of spiritual jurisdiction and Church
censures, to reprehend their practice in carrying their lawsuits
before Heathen Tribunals.
Besides the scandal of such a proceeding, as exposing their
internal differences to the eyes of the Heathen, there were cer-
tain formularies to be gone through in the Heathen Law Courts,
such as adjurations by heathen Deities, which would involve
them in idolatrous practices. See Blunt’s Lectures, p. 96. 110.
— τὸν ἕτερον} his neighbour, a brother Christian—nof a
n.
2.”H] Omitted by Eiz., but in the best MSS.
— οὐκ οἴδατε) know ye not ?7—a question which occurs no less
than fen times in this Epistle (iii. 16; ν. 6; vi. 2,3. 9. 15, 16. 19;
ix. 13. 24), and only twice (Rom. vi. 16; xi. 2) in the rest of
St. Paul's Epistles. The interrogation “ Know ye not ?’’ was a
very fit form of expostulation and remonstrance on the ignorance
of that Church which vaunted itself most of its knowledge.
— ἐν ὑμῖν) ‘ apud vos judices,’ or ‘ coram vobis judicibus.’ See
Winer, Gr. Gr. § 48, p. 344.
— κριτηρίων ἐλαχίστων} the most trivial causes. See ev. 4.
2,3.) of ἅγιοι τὸν κόσμον κρινοῦσι---ἀγγέλους κρινοῦμεν) the
Saints will judge the World—We shall judge Angels.
two statements may be considered together ;
(1) These words of St. Paul are referred to by S. Polycarp
(ad Philipp. c. 11), “An nescimus quia sancti mundum judi-
cabunt ?’’ where the learned Editor quotes a passage from Dio-
Vor. H.—Parr III.
Rev. 2. 26.
οὐκ οἴδατε ὅτι ἀγγέλους κρινοῦμεν, μήτι ye βιωτικά ; 4 βιωτικὰ μὲν οὖν Kpe- 52 Pet. 2 4
Jude ver. 6.
nysius, Bishop of Alexandria (ap. Euseb. vi. 42), in which the
Martyrs are described as witnesses assisting and taking part as
wdpeBpoi, or assessors, in the great judicial transactions of the
Last Day. See also Chrys. and Theodoret here, and Bp. Fell’s
note.
If we examine what Holy Scripture has revealed on this
subject, and bearing in mind that all Scripture is to be expounded
according to the proportion of faith (Rom. xii. 6), and by “‘com-
paring spiritual things with spiritual’ (1 Cor. ii. 13), we may
interpret the Apostle as affirming
(2) That the Saints of God will condemn the world at the
Great Day, because they will have proved by their own holi-
ness, the fruit of God’s grace, and by their own sufferings,
endured patiently and joyfully unto the end, for Christ’s sake,
at the hands of the world, and by the rewards of infinite bliss
and glory which they will then receive, that the World has been
guilty of base ingratitude and blind infatuation in rejecting God’s
gracious offers, and choosing the service of sin, which will then
bring with it the wages of eternal Death. See the Wisdom of
Solomon v. 1—23.
The Saints shall also stand up in the Judgment and“condemn
Satan and his Angels. ‘ Hi sunt Angeli quos judicaturi sumus,’””
says Tertullian (de Culti Foemin. § 11), and so Chrys. and other
ancient Expositors here. The Saints will judge them by proving
that since they, men on earth, compassed with weakness, s
firm in their allegiance to God, therefore the fall of celestial
beings, who enjoyed God’s presence, was due to their own sin.
Thus they will judge Angels.
It must be borne in mind that the evil Angels have not yet
been fully and finally judged; but are “reserved for the Judg-
ment of the Great Day,” when their sentence will be pronounced.
See above on Matt. viii. 29.
Our Lord uses the word condemn in a similar sense con-
cerning the men of Nineveh and Queen of Sheba, Matt. xii. 41,
42. Luke xi. 32. Cp. Heb. xi. 7, and see farther on Rev. xx. 4,
and so Chrysostom here, and Photius (in Caten.).
(3) It is, indeed, alleged by some, that since St. Paul is speak-
ing of actual judicial processes in temporal matters, he must also
be referring to some judicial functions to be exercised hereafter
at the Great Day by the Saints of God; and it has also been said
by some recent Expositors that the word Angels here used
without any epithet can only mean Good Angels.
But the testimony of Holy Scripture is clear, that the Father
hath committed all Judgment to the Son (John v. 22; cp. Acts
xvii. 31), and this, because He is the Son (Jobn v. 27); and the
chief Saints of the Church, the Apostles, declare that they them-
selves will be among those who are to δὲ judged (1 Cor. iv. 4.
Rom. xiv. 10. 2 Cor. v. 10).
And the Good Angels who kept their first estate are now
elect (1 Tim. v. 21), and are not hereafter to be judged, but they
will form a part of Christ’s glorious retinue when He comes here-
after to Judgment; and Christ will come with them to Judgment,
and they will separate the evil from the good (Matt. xiii. 41;
xvi. 27; xxv. 31). And it is not probable that the Angels, who
ee appointed to gather the Elect to judgment, will be judged by
em.
As to the opinion that Angels here can only mean good
“Angels, it might have some ground if St. Paul had said τοὺς ay-
γέλους, the Angels; but he does not say this, but ἀγγέλους,
Angels, i.e. some Angels out of the whole number of beings called
Angels. Cp. Winer, p. 113, note.
(4) The Saints of God, after that they themselves have been
judged and admitted to glory, will, it appears from Scripture, be
allowed to sit near to Christ, as assessors of His dread Tribunal.
See Matt. xix. 28, and Luke xxii. 30, where the sitting on Thrones
is mentioned after the sitting at the Tadle; and they will hear
the sentence pronounced by Christ against evil Angels. Cp.
Barrow’s Serm. xxziii., ‘The Saints being themselves first ap-
proved shall become assessors there.” See above (1).
(5) With regard to the assertion that some aciual oo
1 'ηδη μὲν οὖν ὅλως ἥττημα ὑμῖν ἐστιν, ὅτι κρίματα ἔχετε μεθ᾽ ἑαντῶν.
10 οὔτε κλέπται, οὔτε
98 1 CORINTHIANS VI. 5—11.
τήρια ἐὰν ἔχητε, τοὺς ἐξουθενημένους ἐν τῇ ἐκκλησίᾳ τούτους καθίζετε ; ὃ Πρὸς
ἐντροπὴν ὑμῖν λέγω' οὕτως οὐκ ἔνι ἐν ὑμῖν σοφὸς οὐδὲ εἷς, ὃς δυνήσεται δια-
κρῖναι ἀνὰ μέσον τοῦ ἀδελφοῦ αὐτοῦ ; ὃ ἀλλὰ ἀδελφὸς μετὰ ἀδελφοῦ κρίνεται,
καὶ τοῦτο ἐπὶ ἀπίστων.
emai. ί οὐχὶ μᾶλλον ἀδικεῖσθε ; διατί οὐχὶ μᾶλλον a ἴσθε ; ὃ ᾿Αλλὰ pet
1 Thess ιατί οὐχὶ μᾶλλον ἀδικεῖσθε ; διατί οὐχὶ μᾶλλον ἀποστερεῖσθε ; ὃ ᾿Αλλὰ ὑμεῖς
Pus isa, ἀδικεῖτε καὶ ἀποστερεῖτε, καὶ τοῦτο ἀδελφούς. ὃ. “Ἢ οὐκ οἴδατε ὅτι ἄδικοι
Tin 8 Θεοῦ βασιλείαν οὐ κληρονομήσουσι; Μὴ πλανᾶσθε" οὔτε πόρνοι, οὔτε εἰδω-
£134. λολάτραι, οὔτε μοιχοὶ, οὔτε μαλακοὶ, οὔτε ἀρσενοκοῖται,
& 33,15. πλεονέκται, οὔτε μέθυσοι, οὐ λοίδοροι, οὐχ ἅρπαγες, βασιλείαν Θεοῦ οὐ κληρο-.
ΓΕΡᾺ. 3...-.. νομήσουσι. |! ' Καὶ ταῦτα τινὲς ἦτε" ἀλλὰ ἀπελούσασθε, ἀλλὰ ἡγιάσθητε, ἀλλ
Heb. 10. 22.
ἐδικαιώθητε, ἐν τῷ ὀνόματι τοῦ Κυρίου Ἰησοῦ, καὶ ἐν τῷ Πνεύματι τοῦ Θεοῦ ἡμῶν.
of a judicial sentence by the Saints is supposed in St. Paul’s com-
parison of what is done by a Judge in a Law Court with what
the Saints will hereafter do, it is observable that he does not
compare two sets of persons, but he compares the act of judging
the world with acts of judging in worldly things (βιωτικά). And
his argument is, If by their righteousness, wisdom, and courage
the Saints will condemn the world Aereg/fter, surely they have
the requisite qualifications for adjudicating between Christians on
secular matters here.
8. μήτι γε βιωτικά] ‘ne dicam secularia;’ 10 say nothing
of worldly things. See Meyer and Alford.
Cod. Aug. and Boern. have πόσῳ μᾶλλον, and guanto
magis, ang so Vulg.; and this is the sense given in the Syriac,
Arabic, and Athiopie Versions.
4. βιωτικὰ μὲν οὖν κριτήρια ἐὰν ἔχητε, «.7.A.] If however ye
have secular causes to decide, do you set up as judges in the
Church those who have been superseded by it?
In order to understand this passage, the sense of which has
been much controverted, it must be remembered,
(1) That for the settlement of all differences among Chris-
tians, our Lord Himself had said, “ Tel! it to the Church.”
(Matt. xviii. 17.) He had made her the Arbitress of such dis-
putes. He had placed her on the seat of Judgment. And thus
He had superseded the use of Heathen Tribunals among Chris-
tiane.
(2) That St. Paul uses the perfect tense here, he does not
say ἐξουθενονμένους, despised persons, but ἐξουθενημένους, per-
sons who have been rejected, and, as it were, reduced to nought
(eis οὐδὲν), and exploded (ἐξ) by the Church.
(3) The pronoun τούτους, these, as used here, is emphatic,
and is uttered with a tone of surprise and indignation (cp. the
examples in Winer, § 23, p. 144), and marks the strange ab-
surdity of setting up those very persons who, as far as Chris-
tian use of them was concerned, had themselves been brought
down, and, as it were, disfranchised, dethroned, and deposed ;
and whom he himself had just called robs ἔξω (those who are
without,—the heathens), and whom he himself did not pretend
to judge (v. 12). And shall they who are within the Church (of
Yow), and who ought themselves to be qualified to judge those
who are within (eee v. 12), shall they dare to pull down the
Tribunal which Christ has set up for settling disputes among
Christians,— namely, the Church herself, to whom, as a final
court of appeal, Christ Himself refers them (Matt. xviii. 17) for
the settlement of such questions? and shall they iniroduce the
Heathen info the Church, and se¢ up those whom she has super-
seded, and establish ‘hem as Judges in the Church ἢ
δ. ἔνι] i.e. ἔνεστι. So B, C, 1, and many cursive MSS.—
Elz. has ἔστιν.
1. Ἤδη μὲν οὖν 8. ἤττημα] However there is altogether already
a@wrong here. Ἤδη denotes that aniecedently to the question of
the manner and place in which their lawsuits are to be tried,
there is another prior consideration, viz. that of the uncharitable-
ness of going to law at ail.
— ἥττημα ὑμῖν] So the best MSS. and Editions.—Ziz. has
ἥττημα ἐν ὑμῖν. But the Apostle means to say, that by doing
injustice they inflict injury on ‘Aemselves as well as on others;
and so a Joss accrues to themselves as well as a wrong to others.
By their πλεονέκτημα, or covetousness, they suffer an ἤἥττημα, or
loss ; according to the ancient apophthegm, of αὐτῷ κακὰ τεύχει
ἀνὴρ BAA@ κακὰ rebxwy,—a sense which is obscured by the in-
terpolation of ἐν. See Rom. xi. 12, where ἥττημα is opposed to
πλοῦτος.
He also corrects their spirit of vain-glory in their spiritual
toealth, by thus reminding them that they are spiritually poor.
— Διατί οὐχὶ μᾶλλον ἀδικεῖσθε ;---ἀποστερεῖσθε. Why do
ye not rather suffer yourselves to be wronged and defrauded 7
8. τοῦτο] So A, B,C, ἢ, E,—a reading which gives force
and clearness to the sense. ‘ Ye do wrong; and (his ye do to
your own brethren.” So Cicero (de Offic. i. 1) uses ‘ tdqwe.’—
Elz. has ταῦτα.
9. Μὴ πλανᾶσθῳ A formula adopted by S. Ignatius, ad Ephes.
c. 16 :
Referred to by 8. Polycarp, ad Phil. c. 5,
and by Jrenews, iv. 46; v. 11.
— μαλακοῇ On the prevalence of those sins, for which
Sodom and the Canaanitish nations were destroyed, even in the
most celebrated and so-called civilized cities of Greece and Italy
in the age of the Cesars and the Apostles, see Rom. i. 27, and
the passages quoted by We/stein here.
11, ἀλλά] Thrice repeated, in order to exhibit more boldly
the moral contrast between their ante-baptiemal and post-bap-
tiemal state. For similar repetitions see i. 20; iv. 8; xiv. 24.
2 Cor. vii. 2. Winer, p. 537.
The force of the contrast is strengthened by the ἀλλὰ non-
elided by the vowels following it.
— ἀπελούσασθε)] Observe the Aorist here and Middle Voice.
Properly, ye washed yourselves, or procured yourselves to be
washed from your sins, at your Baptism. See x.2. And so
Chrys. and Theodoret, who says here, ‘‘The Apostle declares
here the equality of the Son and the Spirit, and joins the Name
of the Father; for by the Invocation of the Holy Trinity the
Nature of Water is sanctified, and the Remission of Sins is freely
bestowed (χορηγεῖται) thereby. And St. Paul comforts them
with the consideration of their Baptism, lest when they recollect
the sins they committed before their baptism, they should despair
of salvation.” And so Augustine, “according to whom there is
no Justification ordinarily before or without Baptism. It was a
fixed principle with him that Justification commenced with Bap-
tism, and not otherwise.’’ Waterland, on Justification, Vol. ix.
p. 449.
These words of St. Paul, be it remembered, are addressed to
the Corinthians generally ; among whom, as this Epistle clearly
shows, were many persons who were ery deficient in the graces
and virtues of Christian Faith and Practice ;
Thus these words of St. Paul present two important articles
of Christian Doctrine ;
(1) St. Paul speaks of Justification as an act already done,
and connects it with Baptiem. In the words of an English
Theologian, who has treated this subject with great fulness and
precision, —- The Justification which St. Paul discourseth of,
seemeth, in his meaning, only or specially to be that act of grace
which is dispensed to persons at their Baptism, or at their
entrance into the Church; when, they openly professing their
faith, and undertaking the practice of Christian duty, God most
solemnly and formally doth absolve them from ali guilt, and
accepteth them into a state of favour with Him.
In several places Justification is coupled with Baptismal
Regeneration and Absolution: Such were some of you; but ye
have been washed, ye hane been sanctified, ye have been justified
in the name of Christ Jesus. Again, He saved wa by the laver
of regeneration, that having been justified by His grace, we may
be made heirs of everlasting life. (Tit. iii. 5. 7. Heb. x. 22, 23.)
St. Paul, in expressing this act as it respecteth the faithful,
commonly doth use a tense referring to the past time. He saith
yt δικαιούμενοι, being justified (Rom. v. 1.9. Tit. iii. 7. 1 Cor.
i. 11), but δικαιωθέντες, having been justified ; not δικαιοῦσθε,
e are justified, but ἐδικαιώθητε, ye have been justified, — namely,
1 CORINTHIANS VI. 12, 13.
99
3
12 ε Πάντα μοι ἔξεστιν, ἀλλ᾽ οὐ πάντα συμφέρει: πάντα μοι ἔξεστιν, ἀλλ᾽ οὐκ Ft 25.
ἐγὼ ἐξουσιασθήσομαι ὑπό τινος.
Rom. 14. 17.
18" τὰ βρώματα τῇ κοιλίᾳ, καὶ ἡ κοιλία τοῖς wy. 15, 19, 20.
1 Thess. 4. 3.
at some remarkable time ; that is, at their entrance into Chris-
tianity.
St. Paul, in the sixth to the Romans, discourseth thus:
“' Seeing we in baptism are cleansed and disentangled from sin,
are dead to it, and so justified from it’’ (Rom. vi. 2—7), God
forbid that we should return to live in the practice thereof, so
abusing and evacuating the grace we have received; which dis-
course seemeth plainly to signify, that he treateth about the Jus-
tification conferred in baptism.
Although Justification chiefly signifieth the frst act of grace
‘toward a Christian at his baptisn, yet (according to analogy of
reason and affinity in nature of things) every dispensation of par-
don granted upon Repentance may be styled Justification ; for as
particular acts of repentance upon commission of any particular
sins, do not so much differ in nature as in measure or degree,
from that general conversion practised in embracing the Gospel ;
80 the grace vouchsafed upon these penitential acts is only, in
largeness of extent and solemnity of administration, diversified
from that; especially considering that Repentance after Baptism
is but a reviving of that first great resolution and engagement we
made in Baptism ; that remission of sin upon it is only the reno-
vation of the grace then exhibited; that the whole transaction in
this case is but a reinstating the covenant then made (and after-
ward by transgression infringed) upon the same terms which
_ were then agreed upon; that consequently, by congruous analogy,
this remission of sins, and restoring to favour, granted to a peni-
tent, are only the former Justification reinforced.
Now, according to each of these notions, ali good Christians
may be said to have been justified ; they have been justified by a
general abolition of their sins, and reception into God’s favour in
Baptism ; they so far have enjoyed the virtue of that gracious
dispensation, and continued in a justified state, as they have per-
sisted in faith and obedience; they have, upon falling into sin,
and rising thence by repentance, been justified by particular re-
missions. So that having been justified by faith, they have peace
with God, through our Lord Jesus Christ. (Rom. v.1.) Dr.
Barrow (Serm. v. Vol. iv. p. 137.) ᾿
(2) St. Paul regards all those whom he addresses, however
blameworthy they may be in their present spiritual condition, as
having been already washed from their sins by Baptism, as having
been already justified by Christ; and consequently, nof to be
called upon to become regenerate persons, but to remember that
they Aane been regenerated, and to rise from sin by Repentance,
and to walk in newness of life.
Here also we cannot do better than cite the words of the
jadicious author just quoted, Dr. Barrow ;
In one of his Sermons on Universal Redemption, arguing
Bars the Calvinistic tenets, he observes (Serm. lxxi. Vol. iii.
Ῥ. 369):
The Apostles at first, and the Church ever since, after them
(except some heterodox people of late), have professed readily to
confer holy Baptism, and therein to dispense Remission of sins,
together with other evangelical graces and privileges to every man
professing his faith in Christ, and resolution to obey Christ’s law,
upon this supposition, that Christ is the Saviour of all such per-
oe by his salutary passion hath purchased that remission
them.
That in thus doing, the Church proceeds upon a persuasion
that Christ is truly the Saviour of all its visible members, duly
admitted and incorporated thereinto, the thing itself plainly signi-
fies; the tenor of its practice makes palpable; the forms of
speech used in its holy administrations, of Prayers, of Sacra-
ments, of Exhortations, do suppose or express.
For how can each member singly be asserted in Holy Bap-
tism, to be washed from his sins aud sanctified te God, and made
regenerate, or adopted into the family of God’s children, and
made partaker of Christ’s death? How can thanksgiving in the
common name, in most general terms be offered up for Christ's
saving performances? or the holy Cup and Bread be imparted to
each Communicant as symbols and pledges of Christ’s charity and
mercy towards him? How can Christian be instigated to
obedience in gratitude to Christ; and those who transgress
Christ’s laws, upbraided for their ingratitude toward Him; their
rejecting, or renouncing, despising, or abusing Him and His
salvation? How can such things be said and done with any
truth or consistency,—yea, without forgery and mockery,—if
every baptized Christian have not an interest in our Lord’s per-
formances; if Christ be the Saviour only of an uncertain and
unknown part of the Church ἢ
(3) And therefore it is rightly said by Waterland (on Jus-
tification, ix. p. 442), commenting on this present text, “ Here
are ἴ concurrent causes of Justification mentioned together
(by St. Paul),—
“ The meritorious cause, ‘the Lord Jesus.’
4 The efficient and operating cause, ‘the Spirit of our
“ The inetrumental rite of its conveyance, Baptism ;’’
To these may be added,— ᾿
The receptive condition on our side, Faith working by love.
(See ibid. p. 451.) And, above all,
The prime, original and moving cause of all, the infinite
love and free grace and favour of God the Father towards us, and
bestowing Justification on us, in Christ.
See further below, Introduction to the Epistle to the Ro-
mans, *‘ On the doctrine of Justification.”
12. Πάντα μοι ἔξεστι] All things are lawful to me. After
speaking of the sin of covetousness, which had produced litigious-
ness, and exposed the Christian character to disgrace in the eyes
of the Heathen at Corinth, and having stated the future punish-
ments due to other sins of the flesh (συ. 9, 10), and having re-
minded the Corinthians what privileges they had received, and
what sins they had renounced, and what pledges they had made,
at their Baptism, he now proceeds to examine and confute an
argument raised by some of the Gentile Christians at Corinth,
who, in the presumptuous spirit of Greek Philosophy, pleaded, in
behalf of Forrication, and of eating meats offered in sacrifice to
idols, that man is the measure of all things (πάντων μέτρον
&vOpexos),—s principle in which both the greatest Schools of
Greek Philosophy, with which St. Paul had disputed at Athens,
agreed, though they applied it in different ways (see on Acts xvii.
18),—and that all the creatures were his, and that all things
were lawful to him; a tenet which thay imagined had received
some countenance from the Gospel itself, which promised to them
universal Liberty and even universal Dominion in Christ, a doc-
trine which, when properly stated and understood with due
cautions, is productive of that genuine Independence which is the
best security for seif-conirol, and had therefore been placed in its
proper light by St. Paul in the earlier part of his Epistle. See
above on iii. 21, “ Al? things are yours.”
With true orstorical skill St. Paul therefore adopts "this
principle, ‘‘ All things are lawful to me.” He “transfers by a
figure’’ (iv. 6) what the Corinthian Teachers had alleged, and
applies it fo Aimse(/, and examines that proposition, true in iteelf,
but falsely applied by them.
This use of the firet person is thus rightly explained by Bp.
Sanderson (Serm. xi. Vol. i. p. 293).
There is an opinion taken up in this last age, grounded upon
one misunderstood passage in this Epistle (1 Cor. iii. 21—23),
but is indeed both false in itself and dangerous in the consequents,
namely this, that the godly regenerate have a full right to all the
creatures, but wicked and unregenerate men have right to none,
but are male fidei possessores, intruders and usurpers of those
things they have, and shall at the Day of Judgment be answer-
able, not only for their abusing of them, but even for their very
possessing of them.
Possibly some may imagine, yet none but they whose judg-
ments are forestalled with that fancy, that these words of our
Apostle look that way, and that there lieth an emphasis in the
pronoun to this sense, All things are lawful for me, bet not so
for every man. Being a godly and regenerate man, and engrafted
into Christ by faith, J have a right and liberty to all the creatures,
which every man hath not.
But to feign such a sense to these words doth indeed quite
overthrow the Apostle’s main purpose in this part of his dis-
course, which is to teach the Corinthians and all others to yield
something from their lawful Liberty for their brethren’s sakes,
when they shall see it needful so to do, either for the avoiding of
private scandal or for the preservation of the public peace. So
that the Apostle certainly here intended to extend our liberty to
the creatures, as far and wide in respect of the persons as of the
things; as if he had said, All things are lawful for all men. The
interlinear Gloss is right here, ‘ Quod sidi dicit licere, innuit de
aliis.”’
We know it is an usual thing, as in our ordinary speech so
in the Scriptures too, in framing objections in putling cases and
the like, to make the instance where the aim is general,
as Rom. iii. 7, ‘‘ If the truth of God have abounded through my
lie unto His glory, Oe Sn κᾶγεα δὲ a seme ke that is,
2
eg a
100
-
Acts 2. 24.
Rom. 6. 5, 8
&8.11.
2 Cor. 4. 14.
1 CORINTHIANS VI. 14.
LA e δὲ Q Ν , ᾿ Led , BY Ὁ 9 aA
βρώμασν' ὁ δὲ Θεὸς καὶ ταύτην καὶ ταῦτα καταργήσει. Τὸ δὲ σῶμα οὐ τῇ
πορνείᾳ, ἀλλὰ τῷ Κυρίῳ, καὶ ὁ Κύριος τῷ σώματι: ἴδ ' ὁ δὲ Θεὸς καὶ τὸν Κύριον
through my lie or any man’s else: Why either I or any man
else? So 1 Cor. x. 29, 30, Why is my liberty judged? and why
am I evil spoken of? mine, or any man’s else? I, or any man
else? And so in a hundred places more. (Bp. Sanderson.)
Bengel well observes on this point, ‘‘Sepe Paulus primd
sabes eloquitur que vim habent gnomes, in hac preesertim
istola.” (vi. 15; vii. 7; x. 23. 29, 20; xiv. 11.) Cp. on
1 Thess. iv. 17, Gal. ii. 18, and Rom. vii. 7.
As to the meaning of the word ἔξεστι, two different opinions
have been entertained.
It signifies either—
(1) All things are in my power by reason of my free will
(and this is the opinion of Theodoret, who says, ‘* All things are
in thy power by reason of thy free will, but it is not expedient
for thee to use in all things thy free will; for when thou doest
a cn thou losest thy freedom, and becomest the slave
of sin’’),
Or it means—
(2) All indifferent things are lawful to me, but all indif-
ferent things are not expedient. This is the interpretation of
Ambrosiaster and Theophyl.
But this second explanation seems rather weak and tauto-
logous, and hardly justified by the original.
The first interpretation seems more in barmony with the
original, and with what St. Paul has said above, iii. 22, ‘ All
things are yours,” and with the application of these words to
πορνεία, which he could not regard as indifferent.
The sense therefore is, It is true that your body is your own,
you are free to use it; but take care lest by your ill use of your
freedom you become the slave of your body. And this sense of
ἔξεστι is confirmed by the following cognate word, ἐξουσιασ-
θήσομαι.
It is an excellent observation of S. Chrysostom, of frequent
application in this Epistle, that St. Paul, with genuine rhetorical
dexterity and power, drives back his adver ”s arguments upon
him (els τὸ ἐναντίον περιτρέπει τὰς ἀντιθέσει5), and that he
shows the Corinthians in various places that by abusing their
liberty in indifferent things they, who were lords of all things
in Christ (iii. 22, 23), made themselves to be slaves, both in soul
and Jody, of the worst masters, namely, of their own carnal lusts
and appetites, and of Satan.
A salutary warning to all who “use their liberty for a cloke
of maliciousness |’’
— οὐκ ἐξουσιασθήσομαι)] I will not be subjected by —. I
will not allow any thing to have ἐξουσίαν or dominion over me,
who have dominion over all things.
On the sense of ἐξουσιάζω, see St. Paul’s words, vii. 4.
The Christian, by virtue of his Incorporation in Christ, the
Creator and King of all the Creatures, may well say πάντα μοι
ἔξεστι, “1 am lord of all things”’ (see above note on 1 Cor. iii.
23); but by reason of the universal charity and unspotted purity
of Him into Whom he is engrafted, he will add—
(1) οὐ πάντα συμφέρει, all things are not expedient, and I
will therefore moderate my use of my liberty by considerations of
regard for the salvation of those whom Christ loves, and for whom
He died. And
(2) οὐκ ἐγὼ ἐξουσιασθήσομαι ὑπό τινος, I will not be
lorded over by any thing. I have dominion over all, but will
not be domineered over by any. I will not be tyrannized over
and enslaved by the creature (be it my own body or any other
created thing) through my own abuse of my liberty in the use of
the creature.
* The considerations which ought to regulate our conduct in
the exercise of our Christian Liberty, as to the use of God’s
creatures, cannot be better stated than in the following paragraphs
from one of the best interpreters of St. Paul ;
Our Christian Liberty extendeth to all the creatures of
This ariseth clearly from the testimonies of Scripture, All
things are pure (Rom. xiv. 20); Ali things are lawful (1 Cor.
x. 23); All are yours (1 Cor. iii. 22); and Nothing to be refused
(1 Tim. iv. 4).
Our Christian Liberty equally respecteth the using and the
not using of any of God’s creatures. There is no creature but a
Christian man by virtue of his liberty, as he may use it upon just
occasion, 60 he may also upon just cause refuse it. All things are
lawful for me, saith St. Paul, dit 7] will not be brought under the
power of any thing. (1 Cor. vi. 12.) Where he establisheth this
Liberty in both the ook of it. Liberty to use the creatures, or
else they bad not all been lawful for him; and yet Liberty not to
use them, or else he had been under the power of some of them.
Whence it followeth, that all the creatures of God stand in
the nature of things indifferent; that is, such as may be in-
differently either used or not used, according as the rules of godly
discretion, circumstances duly considered, shall direct.
Our Christian Liberty for the using or not using of the
creature may, without prejudice, admit of some restraint in the
outward practice of it, ‘' Ab illicitis semper: quandoque οἰ ἃ li-
cilis.” I think it is S. Gregory's. A Christian must never do
unlawful, nor yet always lawful, things. St. Paul had liberty to
eat flesh; and he used that liberty, and ate flesh: yet he knew
there might be some cases wherein to abridge himself of the use,
of that liberty, so far as not to eal flesh while the world standeth.
(1 Cor. viii. 13.)
But what are those restraints, and how far they may be ad-
mitted without prejudice done to that liberty ?
(1) Sobriety may and ought to restrain us in the outward
rere of our Christian Liberty,—for our diet, likewise for our
aj . ᾿
(2) Charity aleo may and ought to restrain us in the out-
ward exercise of our Christian Liberty. Charity, I say, both to
ourselves and others. First to ourselves, for regular Charity be-
ginneth there. If we are to cut off our right hand, and to pluck
out the right eye, and to cast them from us when they offend us
(Matt. v. 29, 30), much more then ought we to deny ourselves
the use of such outward lawful things as by experience we have
found, or have otherwise cause to suspect to be, hurtful either to
our bodies or souls. So a man may and should refrain from
meats which may endanger his bodily health. But how much
more then from any thing that may endanger the health of his
soul /
But Charity reacheth to our brethren, of whom we are to
have s due regard in our use of the creatures; an argument
wherein St. Paul often enlargeth, as in Rom. xiv. and 1 Cor. viii.
the whole chapters throughout, and in a great part of 1 Cor. x.
The resolution every where is, that all things be done to Edifica-
tion (i Cor. xiv. 26); that things lawful become inexpedient
when they offend rather than edify (1 Cor. x. 23); that though
all things indeed are pure, yet it is evil for that man which
useth them with offence (Rom. xiv. 20); that, albeit flesh, and
wine, and other things be lawful, yet if is good neither to eat
Slesh, nor to drink wine, nor to do any thing whereby a man’s
brother stumbleth, or is offended, or ie made weak. (Rom.
xiv. 2].
ἣν There is yet one restraint more, which ariseth from the
duty we owe to our superiors, and from the bond of civil obedi-
ence, which if it had been by all men as freely admitted as there
is just cause it should, how happy had it been for the peace of
this Church !
The determination of superiors may and ought to refrain us
in the outward exercise of our Christian Liberty. We must sub-
mit ourselves fo every ordinance of man, saith St. Peter (1 Pet. ii.
13. 15, 16) ; and it is n we should do so, for so is the
will of God. Neither is it against Christian Liberty if we do so,
for we are still as free as before; rather, if we do not so, we
abuse our liberty for a cloke of maliciousness, as it followeth
there. (1 Pet. ii. 16.) And St. Paul telleth us we must needs be
subject, not only for fear, because the magistrate carrieth not the
sword in vain, bul also for conscience sake, because the powers
that are, are ordained of God. (Rom. xiii. δ. 4. 1.) Bp. Sander-
son (iii. p. 164).
18. ὁ δὲ @ebs—xatapyfce:] In the world to come, God
καταργήσει, i.e. will reduce to a state of ἀέργεια, ἀργία, or use-
lessness—or render void the office of—will make as nought, both
the one and the other.
The κοιλία, the seat of craving appetite, and of γαστριμαργία
(see Luke xv. 16, and Chrys. here), and the βρώματα, or meats
which now are used to satisfy it, will then have no more any
functions to perform.
Hence our Lord calls the meat of this world, “‘ the meat that
perisheth.”’ (John vi. 27.) And of the Saints it is said, they
shall “hunger no more, neither thiret any more.” (Rev. vii.
16.
) It must be remembered, that our Lord ate in the presence
of His Disciples after His Resurrection,—not because He had
need of food, but in order to convince them that He had taken
again His human body. See on Luke xxiv. 43, and on Acts
x. 41.
From the perishable nature of the functions of the κοιλία
and of its βρώματα, he shows the debasement of those who suffer
themselves to be enslaved by those beggarly elements, and do not
consider the dignity of the body, which will, if rightly used, be
1 CORINTHIANS VI. 15—20. 101
ἤγειρε, καὶ ἡμᾶς ἐξεγερεῖ διὰ τῆς δυνάμεως αὐτοῦ. 15 Οὐκ οἴδατε ὅτι τὰ σώ- LRom. 12 5.
para ὑμῶν μέλη Χριστοῦ ἐστιν ; “Apas οὖν τὰ μέλη τοῦ Χριστοῦ ποιήσω © 1.13, 15,16.
5. 23, 80.
πόρνης μέλη; Μὴ γένοιτο. 15 "Ἢ οὐκ οἴδατε ὅτι ὁ κολλώμενος τῇ πόρνῃ ἕν 12 τς,
Matt. 19. 5.
σῶμά ἐστιν; Ἔσονται γάρ, φησιν, οἱ δύο εἰς σάρκα μίαν" 11) ὁ δὲ epn's.si.
κολλώμενος τῷ Κυρίῳ ἕν πνεῦμά ἐστι. | Φεύγετε τὴν πορνείαν. Πᾶν ἁμάρ- Epp.
1 John 17. 21—23.
4.4.
τημα, ὃ ἐὰν ποιήσῃ ἄνθρωπος, ἐκτὸς τοῦ σώματός ἐστιν' ὃ δὲ πορνεύων εἰς τὸ πε". ὃ. 16.
ἴδ a ε , 19 ma > ἴδ ν ΝΥ A en a Lae Aen ee Eph. 2. 21.
lov σῶμα ἁμαρτάνει. Ἡ οὐκ οἴδατε, ὅτι τὸ σῶμα ὑμῶν ναὸς τοῦ ἐν ὑμῖν Fr 5.3
1 Pet. 2. δ,
ἁγίου Πνεύματός ἐστιν, οὗ ἔχετε ἀπὸ Θεοῦ; Καὶ οὐκ ἐστὲ ἑαντῶν, 39" ἦγο- ἡ οα. 7.15.
, 8 a , NS ΩΝ ΠῚ a , ε“« Acts 20. 38.
ράσθητε yap τιμῆς. Δοξάσατε δὴ τὸν Θεὸν ἐν τῷ σώματι ὑμῶν. Gal. 3. 18.
Heb. 9. 12.
1 Pet. 1.18, 2 Pet.2.1. Rev. δ. 9.
raised to a glorious immortality, as Christ’s Body has been
But it would be a perversion of the Apostle’s meaning to
use these words as an ment against a bodily resurrec-
tion. See Theodor. Mopsuest., Chrys., and others, in Catené,
110.
14. ἐξεγερεῖ] Lach. reads ἐξεγείρει, from A, D*, but see
2 Cor. iv. 14; and ‘suscitadit’ is in Tertullian adv. Marcion.
τ. 7, and De Pudicit. 16; and so Jren. v. 6, and S. Polycarp ad
ae 2.
ese arguments for temperance and holiness, from the con-
sideration of the future Resurrection of the Flesh, and of the
Body being made the Temple of God (v. 19) by Baptism, are
stated in the Second Epistle ascribed to S. Clement, c. 9, in
similar words, μὴ λεγέτω τὶς ὑμῶν ὅτι αὕτη ἡ σὰρξ ob κρίνεται
οὐδὲ ἀνίσταται, γνῶτε ἐν τίνι ἐσώθητε ἐν τίνι ἀνεβλέψατε,
εἰ μὴ ἐν τῇ σαρκὶ ταύτῃ ὄντετ; δεῖ οὖν ἡμᾶς ὡς ναὸν Θεοῦ
φυλάσσειν τὴν σάρκα' ὃν τρόπον γὰρ ἐν τῇ σαρκὶ ἐκλήθητε,
καὶ ἐν τῇ σαρκὶ ἐλεύσεσθε.
And Tertullian adv. Marcion. v. 7: “ Avertens nos a forni-
catione manifestat corporis Resurrectionem. Corpus Domino ut
Templam Deo. Qui Dominum suscitabit et nos suscitabit.”
The whole passage of Tertullian is very interesting, as
showing the uses to be made of the Doctrines here stated con-
cerning the Body, and the dangerous consequences arising from a
denial of them, as seen in the History of the Heresy against
which he is writing, that of Marcion.
15. μέλη Χριστοῦ] Ye have all been made members of Christ,
who have been knit together with Him by the Regeneration of
the Holy Ghost, in the hope of the Resurrection in His likeness.
Theodor. Mops.
Have ye not been espoused as a Bride to one Husband,
Christ? Theodoret.
Here is the strongest argument for holiness of life. And it
shows the practical character of that Teaching which grounds
the duty of holiness on the doctrine of the Incarnation, and on
the engrafting of Christians into the Body of Christ by means
of the Sacrament of Baptism.
By the operation of the Holy Ghost in the Incarnation of the
Son of God, we have become of the Divine Nature.
He is our Emmanuel, “ God with ua,” “God manifest in our
flesh.” Thus we have been brought near to God. Christ has
married our Nature, He has espoused Humanity, and reconciled
God to Man. Divine Wedlock! profound Mystery! How
should we rejoice in this our glorious exaltation in Christ! How
should we fear also and tremble at the pure and holy Presence
into which we have been thus brought ! How earnestly should we
watch, how fervently should we pray, that we may be enabled by
Hie grace to purify ourselves “even as He is pure;” so that we
who have been made “ ers of the Divine Nature’’ in Him,
may also through Him have the fruition of the glorious Godhead
hereafter, for evermore |
— “Atpas—wothow] “A:pas is emphatic, marking the double sin
of Fornication, faking away from Christ what is His, purchased
by His blood on the Cross, and giving it to a Harlot!
16. εἰς σάρκα play] info one flesh; i.e. joined info: a more
forcible expression than in. See on Matt. xix. 5. Hence Ter-
tullian (de Pudicit. 16): ‘ Erant enim duo in unam carnem.”
18. πᾶν ἁμάρτημα, x.7.A.] Every sin that a man commits
ig without the body (cp. 2Cor. xii. 2. 3, where the same expres-
sion occurs), but he who is committing fornication sine against
his own body.
The distinction here drawn by the Apostle is best illustrated
by what he says below, xii. 14—20, where he distinguishes the
body in ita corporate character as a whole from particular mem-
bers of it. So here; other sins which men commit may be com-
mitted by means of particular members of the body; but he who
is guilty of fornication, sins with his body, as a whole, and
serine his body as a whole; for he makes himself one flesh with
a ot.
Hence S. Jerome (ad Amandum, Vol. iv. 161) thus expounds
the passage: ‘‘ Other sins are committed externally (forinsecus) ;
but Fornication not only defiles the Conscience, but the Body of
him who commits it; for he makes himself one body with a
harlot, and sins against his own body in making that which is the
temple of Christ to become the body of a harlot.” See also
S. Augustine, Serm. 161: “Corpus tuum membrum est Christi.
Parce in te Christo. Agnosce in te Christum. Hec corpora
nostra, que dicit Apostolus membra ease Christi, propter corpus
Christi quod ex genere nostri corporis suscepit ; heec ergo cor-
pora nostra dicit Templum esse in nobis Spiritis Sancti quem
habemus & Deo. Quid horum in te contemnis? Christum, dajus
membrum, an Spiritam Sanctum, Cujus Templum es?” And see
Serm. 162, where he considers the difference here made by St.
Paul between Fornication and all other sins of the flesh; and
says that in the former, ‘‘/ofus homo absorbetur ab ipso, et in
ipso corpore, ut totus homo dici possit quod caro sit.’’
See also Origen, Theodor. Mops., Severian, and others, in
Catend, p. 113, and Primasius; and Bengel says well, “Is qui
aliter peccat, quim per fornicationem, peccat quidem cum cor-
pore et per corpus, sed non ἐπ corpus, non terminatur peccatum
ejus in corpus; et /edif quidem sed non alienat corpus; magis
peccat in κοιλίαν ventrem, quim in corpus, ut distinguit
Apostolus.”’
19. ναὸς τοῦ ἁγίον ΤΙν.] α temple of the Holy Ghost, who is
in you. On the argument hence derivable for the Divinity of the
Hoy Spirit, see iii. 16, 17.
. ἠγοράσθητε γὰρ τιμῆς] ye were purchased at a price,—the
blood of Christ, Who redeemed you from the captivity of sin;
and therefore ye are not your own, but His. On this use of the
word ἀγοράζω in this sense of buying, in order to redeem from
captivity by paying a λύτρον, or ransom, see below, vii. 23.
2 Pet. ii. 1, com with 1 Pet. i. 18, 19; and Bp. Pearson on
the Creed, Art. VI. p. 680, note. -
On this argument the following excellent remarks are made
by Bp. Sanderson (Serm. vii. Vol. i. p. 192): ‘The consideration
of Christ’s right over us should bind us to do Him service. We
were His before, for He made us; and we owed Him service for
that. But now we are His more than before, and by a new title,
for He hath bought us and paid for us, and we owe Him more
service for that. The Apostle therefore urgeth it as a matter of
great equity, you are not your own, but His; therefore you are
not to satisfy yourselves by doing your own lusts, but to glorify
Him by doing His will. When Christ redeemed us by His blood,
His purpose was to redeem us unto God, and not fo ourselves,
and to redeem us from our vain conversation, and not fo it. And
He therefore delivered us out of the hands of our enemies, that
we wight the more freely and securely, and without fear, serve
Him in holinese and righteousness all the days of our life.”
(Luke i. 75.)
Thus our redemption is done effectually. It is also done
Jreely ; not for price nor reward, but freely and without money.
The meaning is, not that there was no price paid at all, but that
there was none paid by us; we laid out nothing toward this great
purchase, But otherwise, that there was a price paid, the Scrip-
tures are clear. Ye are bought with a price, saith St. Paul
(1 Cor. vi. 20), and he saith it over again (ch. vii. 23). He that
paid it calleth it λύτρον, a ransom (Matt. xx. 28); that is as
much as to say, a price of redemption ; and his Apostle somewhat
more, ἀντίλντρον (1 Tim. ii. 6), which implieth a just and
satisfactory price, fall as much as the thing can be worth. Yet
not paid to Satan, in whose possession we were; for we have
found already that he was but an usurper, and his title naught.
He had but bought of us; and we by our sale could convey unto
him no more right than we had ourselves, which was just none
at all, Our Redeemer therefore would not enter into any capitu-
102
1 CORINTHIANS VII. 1—10.
VII. 1 Περὶ δὲ ὧν ἐγράψατέ μοι, καλὸν ἀνθρώπῳ γυναικὸς μὴ ἅπτεσθαι"
2 διὰ δὲ τὰς πορνείας ἕκαστος τὴν ἑαυτοῦ γυναῖκα ἐχέτω, καὶ ἑκάστη τὸν ἴδιον
41 Ῥεῖ. 8. 7.
ἄνδρα ἐχέτω. ὃ." Τῇ γυναικὶ ὁ ἀνὴρ τὴν ὀφειλὴν ἀποδιδότω: ὁμοίως δὲ καὶ ἡ
γυνὴ τῷ ἀνδρί. 4 Ἢ γυνὴ τοῦ ἰδίου σώματος οὐκ ἐξουσιάζει, ἀλλ᾽ ὁ ἀνήρ'
Ὁ Joel 2. 16.
Zech. 7. 3.
ἃ 12. 12—14,
ὁμοίως δὲ καὶ ὁ ἀνὴρ τοῦ ἰδίου σώματος οὐκ ἐξουσιάζει, ἀλλ᾽ ἡ
3 a > “ > Bole > , x Sy . , a
ἀποστερεῖτε ἀλλήλους, εἰ μή τι ἂν ἐκ συμφώνονυ πρὸς καιρὸν, ἵνα σχολάσητε TH
γυνή. δ" Μὴ
προσευχῇ, καὶ πάλιν ἐπὶ τὸ αὐτὸ Fre, ἵνα μὴ πειράζῃ ὑμᾶς ὁ Σατανᾶς διὰ τὴν
ce wv. 12, 25,
d Matt. 19. 12.
ἀκρασίαν ὑμῶν. ὅδ" Τοῦτο δὲ λέγω κατὰ συγγνώμην, od κατ᾽ ἐπιταγήν" 7 * θέλω
δὲ πάντας ἀνθρώπους εἶναι ὡς καὶ ἐμαυτόν: ἀλλ᾽ ἕκαστος ἴδιον ἔχει χάρισμα ἐκ
ρ ἐμ χάρισμ
Θεοῦ, ὁ μὲν οὕτως, ὁ δὲ οὕτως.
Matt. 5. 82.
8 Λέγω δὲ τοῖς ἀγάμοις καὶ ταῖς χήραις, καλὸν αὐτοῖς ἐὰν μείνωσιν ὡς
gee 9, πυροῦσθαι. 19 Τοῖς δὲ γεγαμηκόσι παραγγέλλω οὐκ ἐγὼ, ἀλλ᾽ ὁ Κύριος,
lation with him, or offer fo Aim any terms of composition, but
thought good rather in pursuance of His own right to use His
power. And so He vindicated us from him by main strength.
With His own right hand and with His holy arm He got Himself
the victory, and us liberty, without any price or ransom paid
Him. (Ps. xcviii. 2.) Bp. Sanderson.
Compare Tertullian’s remarks on this passage (c. Marcion.
v. 7), where he proves the reality of Christ’s human body from it
against the Marcionites,—‘‘ Empti sumus pretio magno. Piane
nuillo, si Phantasma fuit Christus.” An argument not unneces-
sary in these days when the doctrine of the Atonement is under-
mined by Pantheistic theories, and by doubts concerning the
historic reality of the sufferings of Christ.
See also above on Matt. xx. 28, and below on 1 Tim. ii. 6,
on the Vicarious Atonement made, and the sufficient Ransom
paid, by Christ for all mankind.
— ὑμῶν] Elz. adds καὶ dy τῷ πνεύματι ὑμῶν ἅ τινά ἐστι τοῦ
Θεοῦ, words which are not found in the best MSS. and Versions,
and many of the Fathers (see for example Tertullian, de Pudic.
16, who recites a great portion of this chapter there, and c. Mar-
cion. v. 7), and which weaken the effect of the argument by
drawing off the mind from the main topic which the Apostle is
inculcating, viz. the sanctification of the Body.
It is observable, that he sums up his reasonings here, and
above, ch. v. 13, with a brief and pointed sentence in the form of
8 command, which would be easily remembered, and which he
designed to leave as 8 κέντρον ἐν τοῖς ἀκροωμένοις. Here it is
“* Glorify God in your body ;” there it is “" Take out the wicked
one from among you” (v. 13).°
So again vii. 24, ἕκαστος ἐν ᾧ ἐκλήθη μενέτω. Cp. vii. 38;
viii. 13; x. 31, 32; xiii. 13; xiv. 40; and cp. note above on
1 Thess, v. 13, and below, Heb. xiii. 5.
Indeed, it deserves to be remarked, that the various topics
of this Epistle are finished off with didactic and dogmatic
Apophthegms, which if collected together would form a series
of Christian Maxims for instruction in faith and practice.
Cu. I. 1, Περὶ δὲ ὧν ἐγράψατέ μοι] St. Paul now proceeds to
consider the several questions proposed to him in the Letter
which he had received from the Corinthians.
Tt is observable that each of his Replies to these Questions
is introduced by the preposition περί. See
vii. 1. Concerning Marriage and Divorce.
vii. 25. Concerning Celibacy.
viii. 1. Concerning the eating of Meats that had been offered
in sacrifice to Heathen Idols.
xii. 1. Concerning Spiritual Gifts.
— ἅπτεσθαι) ‘ Verecunda eat Pauli phrasis. Efdem casti-
monié Latini dicunt mulierem tangere.”’ Cp. Gen. xx. 4, LXX,
᾿Αβιμελὲχ οὐχ ἥψατο αὐτῆς.
On St. Paul’s doctrine concerning Single Life and Marriage,
compare what is said below, 1 Tim. v. 14.
2. διὰ τὰς wopvelas] On account of the fornications; i.e. of
the different kinds of illicit intercourse which St. Paul is not
willing to specify more particularly, having mentioned them in
vi. 9. See also Romans i. 26.
3. ὀφειλήν) So the best MSS. and Editions. And s0 Origen
(in Catena), and Tertullian de Pudic. 16. ‘“ Vir uxori et uxor
viro debitum reddat. Cast4 hac locatione Paulus debitum con-
jugale exprimere voluit.” (Valek.) Elz. has ὀφειλομένην εὔνοιαν,
an expository gloss. Compare the readings in v. 5.
4. οὐκ ἐξουσιάζει) has not dominion, or authority over. See
vi. 12.
5. σχολάσητε τῇ προσευχῇ] So the best MSS. and Editions.
Elz. has cxoad(nre τῇ νηστείᾳ καὶ τῇ προσευχῇ.
The aorist does not mark any extraordinary seasons of urgent
supplication, but ordinarily recurring times of prayer and devo-
tion, such as that of the Lord’s Day and Holy Communion.
See Winer, p. 267.
— tre] SoA, B,C, D,E,F,G. Elz. συνέρχησθε.
— dxpaciay] Some Expositors and Lexicographers derive
this word from ἀκρατὴς, inconfinens, and so Theodor. Mope.
(in Catené) here: an etymology which suits the meaning very
well as to the sense, but not as to the structure of the word,
which can hardly have any other derivation than κρᾶσις, κεράν-
γυμι, and answers well enough to the Latin intemperans and
Engl. infemperate; properly one who does not dilute his wine
with water, as was usual in ancient times (whence the common
word now used in Greece for wine, xpacf), but drinks it ἄκρατον.
6. κατὰ συγγνώμην] by permission, or indulgence to you.
“ Secundum indulgentiam, non secundum preceptum,”’ Jren. (iv.
15), who also has, as to the first clause, “secundum ignoscentiam,”’
by way of allowance. A proof of St. Paul’s authority. He is
empowered to give an ἐπιταγὴ, or precept, and also to bestow
8 σνγγνώμη, or indulgence. Cp. Lee on Inspiration, p. 293,
note,
7. θέλω] Compare 1 Tim. v. 14, where he says βούλομαι
νεωτέρας γαμεῖν.
-- 84] So A,B,C, Ὁ“, Ε, 6. Elz. has γάρ.
8. κἀγώ] namely, sxmarried. See ix.5. Whether St. Paul had
ever been married, is doubtful; if so, he was now a widower. That
he had been married is by many of the early Fathers.
See the testimonies in Origen (in Rom. i.), who leaves the point
doubtful, and Methodius (Conviv. p. 45), who speaks of him as a
widower. Clem. Alex. Strom. iii. p. 448, ap. Eused. iii. 30. And,
as Tillemont observes (Mémoires i. p. 243), the expressions of
St. Paul here addressed to widows, as well as virgins, and coupled
with ἐὰν μείνωσιν---ἰΓ they remain as I do—seem to give some
countenance to the opinion.
Some moderns (Selden and others) have argued from the
fact of his having been probably a member of the Sanhedrim,
that he had been married. See on Acts xxvi. 10, and Howson
(Life, &c., of St. Paul, i. p. 87).
Tertullian (de Monog. c. 3) and Jerome (Epist. 22) assert
that he was never married.
The personal history of the Apostles seems purposely to
have been left in obscurity by the Divine Providence of God,
Who called them to their sacred office in order that the Church
migbt not contemplate them as men, but as chosen vessels of
God. See Introduction to the Acts of the Apostles, p. xiii.
10. οὐκ ἐγὼ, ἀλλ᾽ ὁ Κύριο] Not I, but the Lord. Thet case
has been already determined by Christ Himse(/, as is recorded in
Mark x. 12, where He says, ‘‘ If a woman put away ber husband,
and marry another, she committeth adultery.”
He says, “ Not J, but the Lord,” because He was about to
quote the Law given expressly by Christ Himself, that a man
should not put away his wife save for fornication. (Chrysostom.)
And since this case had been so determined by the Lord, it
is superfluous (he implies) for him to say any thing upon it.
There is no opposition in this and the following words
between Ἐγὼ and Κύριος, as to degrees of authority; nor do
they give any sanction to the notion that St. Paul intimates
1 CORINTHIANS VII. 11—14.
108
γυναῖκα ἀπὸ ἀνδρὸς μὴ χωρισθῆναι. |! ἐὰν δὲ καὶ χωρισθῇ, μενέτω ἄγαμος, ἣ
τῷ ἀνδρὶ καταλλαγήτω" καὶ ἄνδρα γυναῖκα μὴ ἀφιέναι.
12 Τοῖς δὲ λοιποῖς λέγω ἐγὼ, οὐχ ὁ Κύριος, εἴ τις ἀδελφὸς γυναῖκα ἔχει
» ‘ ν auvevoo fal 3 aA 3 > lel AY 2 ig > , 13 Ν A
ἄπιστον, καὶ αὕτη κεῖ οἰκεῖν μετ᾽ αὐτοῦ, μὴ ἀφιέτω αὐτήν 13 καὶ γυνὴ
9 ΕΣ Ψ ν a a aA 3 aA > 7A \ 93 », Ν
ἥτις ἔχει ἄνδρα ἄπιστον, καὶ οὗτος συνευδοκεῖ οἰκεῖν μετ᾽ αὐτῆς, μὴ ἀφιέτω τὸν
ἄνδρα: 14 © ἡγίασται γὰρ ὁ ἀνὴρ ὁ ἄπιστος ἐν τῇ γνναικὶ, καὶ ἡγίασται ἡ γυνὴ εΜαὶ. 3. 15.
ἡ ἄπιστος ἐν τῷ ἀδελφῷ' ἐπεὶ ἄρα τὰ τέκνα ὑμῶν ἀκάθαρτά ἐστι: νῦν δὲ ἅγιά
hereby that the precepts he himself, the inspired Apostle of God
(see above, ii. 13), delivers at the dictation of the Holy Ghost
(see νυ. 40), rest on lower authority, or are less binding on the
Church than what the Lord Himself had delivered on earth.
Indeed, in order to guard us against this erroneous notion,
and that you may not imagine that the precepts which he here
delivers are mere Auman commands, he closes his whole discourse
with saying (v. 40), “I wot (δοκῶ) that I also have the Spirit of
God.” Chrysostom.
But in a spirit of reverence to what Christ had spoken, he
refers his hearers to it, and will not weaken it by repeating it.
Thus, also, the Apostle—inspired by the Holy Ghost—is a
divinely accredited witness to the sayings of Christ, and sets the
seal of the Spirit upon them.
The following remarks on this subject are made in the
valuable work of Dr. W. Lee on Inspiration, Lect. vi. pp. 29] ---
298,—
In 1 Cor. vii. 10, St. Paul writes, “‘ Unto the married I com-
mand, yet not I, but the Lord,” words in which he places Ais
own injunction on a perfect equality with that ‘of the Lord,”
= which, therefore, supply another proof of his inspired au-
rity.
So far, it is plain, no objection arises. But the Apostle,
continuing his subject, shortly afterwards adds, “ Τὸ the rest
speak I, not the Lo:1;” obseryjng further, with reference to a
third class, ‘‘ I have no commandment of the Lord, yet I give my
judgment ;”” by which language he is supposed to intimate that
in certain parts of Scripture the author may write according to
his own uninspired human judgment, although guided in other
portions of his work by the Holy Ghost.
Such an inference, however, is altogether at variance with
St. Paul’s design, whose words in this place can only be distorted
into the form of an argument against his Inspiration, by over-
looking his object and his meaning. The first of the three ex-
pressions which have been quoted, “7 command, yet not I, but
the Lord,” refers to the re-institution by Christ (as St. Mark has
recorded the circumstance) of the original Law of Marriage, and
relates to an ordinance revealed from the very first, and obligatory
on every occasion, and in every age; while by the two latter pas-
St. Paul intends to convey that Christ had not directly
provided for those particular cases in which His Apostle now pro-
nounces his inspired and authoritative opinion.
In the former of these passages, the very nature of the ques-
tion, respecting which the Apostle issues his directions, namely,
“10 any brother hath a wife that believeth not’’—an exceptional
case which arose from the state of society then existing (at
Corinth)—explains why our Lord had not Himself promulgated
an express law respecting it. Here, as in other matters of dis-
cipline, the Holy Ghost was to guide the Apostles into ‘all the
truth,’ and the decisions at which they arrived, are therefore
equally binding with those of Christ Himself. This, indeed, is
clear from St. Paul’s own words when summing up the question,
** So ordain I in all churches.” And, accordingly, he is so far
from representing his ‘ judgment,” delivered in the various
aspects of the temporary exigency which he discusses in this
chapter, as a mere human and fallible opinion, that he closes his
remarks by the assertion, ‘‘ J think also that I have the Spirit of
God.”
Cp. Chrysostom’e remarks below on v. 12.
IL ἄνδρα γυναῖκα μὴ ἀφιέναι) A husband may not put away
hie wife. Another command given by the Lord when on earth.
See on Matt. xix. 9. Luke xvi. 18.
St. Paul states here the general will and desire of Christ
that a man should not put away his wife for any reason what-
ever; and contents himself with doing so—as two of the Evan-
gelists, St. Mark (x. 11) and St. Luke do (xvi. 18)—without re-
citing the parenthetic qualification which is recorded by St.
Matthew (xix. 9), and which declares that whosoever putteth
away his wife, save for fornication, and marrieth another, com-
mitteth adultery; or, as it is in the same Gospel (v. 32), who-
soever putteth away his wife, save for fornication, causeth her to
eommit adultery. Cp. Origen here, in Catena, p. 128.
The reasons which actuated the two Evangelists, St. Mark
and St. Luke, in their recital of Our Lord’s command (and which
have been suggested above on Matt. v. 32), probably influenced
St. Paul. He refers to what the Lord had said. And the
‘ Sermon on the Mount,” in which Our Lord had spoken on the
subject, and in which the qualification is given, would supply
what they needed. And it might truly be said, that the Lord —
who has declared that a man who puts away his wife, save for
fornication, is guilty of adultery, and makes her to commit
adultery; and who says, ‘‘What God hath joined together let
not man put asunder’’ (Matt. xix. 6)—gives a solemn charge to
a husband not to put away bis wife.
12. Tots δὲ λοιποῖς To the rest,—of different religions, one
arty being a Christian the other being a heathen,—for whom
the Lord bad not legislated when on earth.
— A. ἐγὼ, οὐχ ὁ Képios] J, an Apostle of Christ, and inspired
by the Holy Ghost, supply the answer op ¢his case, which was
not determined by the Lord when on θεῖ.
When the Apostle was about to recite the Law enacted by
Christ, that a man should not put away his wife save for forni-
cation, then he says not 7. The things which he had declared
before, although they had not been commanded expressly b
Christ, yet they are approved by Christ also; but ¢Ais command,
which he recites, had been expressly promulgated by Christ, so
that the words J and not J are thus to be distinguished. For, in
order that you may not imagine that the Apostle’s own com-
mands are human injunctjons, he adds, “1 am persuaded that I
also have the Spirit of God.’’ Chrysostom.
‘When be says, “1 and not the Lord,’’ he means that he has
not found this Law in the Gospel, but he now lays down the
Law ; and the Laws which are laid by the Apostle are Laws of
Christ. Theodvret.
— αὕτη] Elz. αὐτὴ, but see v. 13.
— μὴ ἀφιέτω αὐτήν] let him not divorce her. ᾿Αφιέναι, in
Athenian Law, was expressed by ἀποπέμπειν or ἐκβάλλειν, and
the woman who deserted her husband was said ἀπκολείκειν.
Thom. Mag. v. ἀπολείπειν.
The Christian Scriptures have adopted the words ἀπολύειν,
and ἀφιέναι, and χωρίζεσθαι for the more classical terms, which
a not sufficiently mark the severance of the bond contracted by
arriage.
S. Chrysostom says here, ‘He that putteth away his wife
Sor fornication is not condemned, because he that is one body
with her who is a harlot is polluted; and the marriage bond is
broken by fornication, but not so by unbelief. Therefore it is
mitted to put away a wife for the former sin, but not for the
tter.
And again, ‘If he that is joined with a harlot is one body,
so he who is joined with an idolatress is one body. True, he is
one body with her, but is not polluted by her. The holiness of
the faithfal husband prevails over the unholiness of the un-
believing wife. They are joined together in that respect in which
she is not unholy; and though she be an unbeliever, yet her
husband’s right in her, and her duty to him, has not been can-
celled by her unbelief, and the children of such a wedlock are
holy. But this is not so in the case of an adulteress: he who is
one flesh with her is joined with her in ¢Aat respect in which she
is unholy; her uoholiness prevails over his holiness, and he is
polluted by her: the children of such a union are not a holy
seed.” See also Origen here, in Catena, p. 128, and Photius in
p- 136, and Hammond on Divorce, i. p. 606, Bp. Cosin on Di-
vorce, Works, iv. p. 496, and the notes above on Matt. v. 32;
xix. 9, and the full discussion of the subject in Gerhard, Loci
Theologici, Vol. vii. p. 692—743.
13. obros] So A, B,C, D*, F,G. Elz. αὐτός.
— τὸν ἄνδρα] her husband. So the best MSS. And there is
a force in the words, inculcating that he is still her Ausband,
though she may have been converted and baptized, and he yet
remain an unbeliever; and therefore on this account, and from
the preponderance of MSS. authority, this reading is preferablo
to the weaker one of Eilz., αὐτόν.
14. ἀδελφῷ] α brother; that is, α Christian. So A, B,C, Ὁ,
104
1 CORINTHIANS VII. 15—25.
ἐστιν. 1 Εἰ δὲ ὁ ἄπιστος χωρίζεται, χωριζέσθω: οὐ δεδούλωται ὁ ἀδελφὸς ἢ ἡ
hl Pet. 3.1.
ἀδελφὴ ἐν τοῖς τοιούτοις. "Ev δὲ εἰρήνῃ κέκληκεν ἡμᾶς ὁ Θεός: 15" τί γὰρ
ἴδ a Ε Ν » δ ’ , ἴὸ » 3 ‘ a cA 17 3
οἶδας, γύναι, εἰ τὸν ἄνδρα σώσεις, ἣ τί οἶδας, ἄνερ, εἰ τὴν γυναῖκα σώσεις, 1Ἴ εἰ
μὴ ἑκάστῳ ὡς ἐμέρισεν ὁ Κύριος, ἕκαστον ὡς κέκληκεν ὁ Θεὸς, οὕτω περιπα-
τείτω ; καὶ οὕτως ἐν ταῖς ἐκκλησίαις πάσαις διατάσσομαι.
18 Περιτετμημένος τις ἐκλήθη ;
H περιτομὴ οὐδέν ἐστι, καὶ ἡ ἀκροβυστία οὐδέν ἐστιν,
ἀλλὰ τήρησις ἐντολῶν Θεοῦ. Ὁ Ἕκαστος ἐν τῇ κλήσει ἧ ἐκλήθη, ἐν ταύτῃ
1Gal. δ. 6. Ig it
1 Gal. μὴ περιτεμνέσθω.
Col. 8. 11.
μὴ ἐπισπάσθω: ἐν ἀκροβυστίᾳ τις ἐκλήθη ;
μενέτω. 7 Δοῦλος ἐκλήθης ; μή σοι μελέτω: ἀλλ᾽ εἰ καὶ δύνασαι ἐλεύθερος
k John 8. 36.
3 , 4 ‘ a
ἐν τούτῳ μενέτω παρὰ Beg.
m 1 Tim, 1. 12.
E, F,G. And this word has a special force here; the wife, who
is a heathen, is sanctified in and by her union with the Christian.
See above, νυ. 12, ef τις ἀδελφὸς γυναῖκα Exe: ἄπιστον. Elz.
has ἀνδρὶ, which does not bring out this point so clearly.
15. χωρίζεται) depart, namely, is guilty of desertion.
— οὐ δεδούλωται ὁ ἀδελφός] the Christian has not been made
ἃ slave by his Christianity in these respects. Observe the article.
St. Paul is carefal to maintain the true dignity, and genuine
liberty, and spiritual royalty of the Christian character.
Although a Christian may not away his wife, being an
unbeliever, yet if the wife desert her husband (χωρίζεται) be may
contract a second marriage.
Hence even Romish Divines declare that in this case Mar-
riage is not indiseoluble. Thus A Lapide says here, ‘ Nota,
Apostolum permittere hoc casu non tantim ¢hori divortium sed
etiam matrimonii ; ita ut poasit conjux fidelis aliud matrimonium
inire. Alioqui enim servituti subjectus esset frater, aut soror, id
est, Christianus ant Christiana. Magna enim servitus est teneri
matrimonio et obstrictum esse infideli ut alteri nubere non possis,
sed, etiamsi discedat infidelis, continere debeas et vivere coelebs.”’
And in support of this opinion he refers to S. Augustine, de
Adulterinis Conjugiis, c. 13 and c. 19, S. Thomas, and Amébro-
siast., who says, “ Non debetur ei reverentia conjugii, qui horret
Auctorem conjugii, sed potest alteri se jungere.’’ And so the
Canon Law, Cap. “ Quanto" et ‘‘ Gaudemus” in Tit. “ De Di-
vortiis.”” Decretal. Greg. IX. lib. iv. tit. xix. capp. 7 and 8, and
in the Decreti Secunda Pars, causa 28, queest. 2, “Si Infidelis,”
Vol. i. p. 946, and Vol. ii. p. 695, ed. Lips. 1829, where will be
found some valuable materials on a question necessary to be con-
sidered in the Colonial Dioceses of Great Britain, viz. “" What
rule is to be followed with regard to Heathen Polygamists after
their Conversion to Christianity ?”
16,17. τί γὰρ ol8as] After all tbat has been written on these
difficult verses, which have been construed by some into a reason
and plea for conjugal separation in the case supposed (see Meyer,
Conybeare, and Alford), the true meaning seems to be that which
had been suggested by some ancient Interpreters, as Chrys.,
Theodoret, and Photius (in Cat.), as follows :—
But God has called us in peace. This is our calling, in which
we ought to abide, a peaceable calling; and therefore, although 8
Christian partner is not bound in slavery to a heathen, and if that
heathen partner departs, let it be so, yet the Christian, whose
calling is peace with all, ought not to be hasty to break off any
connexion formed by wedlock, or otherwise. For what knowest
thou, O wife, whether thou will save thy unbelieving husband
(i.e. by converting him to the true faith. Cp. odceis,
1 Tim. iv. 16)? or what knowest thou, O Christian Ausband,
whether thou wilt save thy heathen wife? What knowest thou
as to any of these things except (εἰ μὴ) only this one thing
which thou dost know, that thy calling is peace, and that accord-
ingly, as the Lord allotted to every one his condition in life, and
in that state in which God hath called every man, in that let
him walk.
Therefore, whatever the heathen partner may do, the Chris-
tian husband or wife ought not to depart from his or her partner
though a heathen. (Primasius.)
Other things are uncertain; you cannot tell whether you
may save your partner or no. But it is a clear duty for every
one to adide in that state of life to which the God of bas
called him. And so I command in all the Churches.
γενέσθαι, μᾶλλον χρῆσαι 33" ὁ yap ἐν Κυρίῳ κληθεὶς δοῦλος ἀπελεύθερος
Κυρίου ἐστίν: ὁμοίως καὶ ὁ ἐλεύθερος κληθεὶς δοῦλός ἐστι Χριστοῦ. 35. Τιμῆς
ἠγοράσθητε' μὴ γίνεσθε δοῦλοι ἀνθρώπων. 33 Ἕκαστος ἐν ᾧ ἐκλήθη, ἀδελφοὶ,
35 ™ περὶ δὲ τῶν παρθένων, ἐπιταγὴν Κυρίον οὐκ ἔχω, γνώμην δὲ δίδωμι, ὡς
Therefore, here is my answer: Choose what is a clear and
certain duty, and leave the rest to God, Who will bless your
charitable efforts, if you do your duty to Him. If you do what
you know to be your duty, He will order what is best as to that
which you cannot know, viz. the result of your efforts for the sal-
vation of the partner who has been assigned to your lot by the
providence of God.
18. Περιτετμημένος --μὴ ἐπισπάσθω] ‘Non adducat prepu-
tium.”’ (Jerome ad Isa. 1111.) “Ne attrahat ferro prepuatium.”
See Theophyl., Phot., and the medical writers, e.g. Celsus, vii.
25. And this was done by apostate Jews in the time of the Mac-
cabees in the persecutions under Antiochus Epiphanes. 1 Macc.
i. 18. Joseph. Antiqq. xii. 6. Epiphan. de Ponder., who relates
that Jews who went over to itanism, or vice versa, under-
went a second circumcision. (See A Lapide and Wefstein here.)
— ἐν ἀκροβυστίᾳ] “ ἀκρόβυστος proprie dicitur, cui sammitas
tecta est, seu obturata. Nam Ade: obturare significat. In Exod.
vi. 12, ubi vox ἀπερίτμητος legitur, in sua versione posuit vocem
ἀκρόβυστος Theodotion, qui nativitate Gentilis se tradiderat cir-
cumcidendum, Moysis sacra amplexus.”’ eae
21. Δοῦλος ἐκλήθης ;] Wast thou called (to Christ) a slave?
Probably in answer to a question from the Corinthians, ‘‘ Whether
on the ground of the promises of universal fiberty under the
Gospel (Luke iv. 18. Isa. lxi. 1), a Greek slave did not become
ipso facto free by embracing Christianity ?’’
St. Paul’s answer, ‘‘ Let every one abide in the calling in
which he has been called into the Church,” presents a striking
evidence of his disinterestedness and courage, and of the truth of
his mission, as showing that he would not beguile any one to em-
brace the Gospel by éemporal allurements.
How different is this conduct from that of an enthusiast and
deceiver. How many political and military adventurers have
speculated on the advantages they might derive from inflaming
the passions of a servile population by promises of freedom. And
how many temptations were there to such an enterprise as that
in the cities of Greece and Rome, where so large a portion of the
population consisted of slaves. If St. Paul had followed their
examples, he might have been a Spartacus.
22. ἀπελεύθερος Κυρίου] a Freeman of the Lord, the King of
Kings—Libertus Domini; a nobler title than Libertus Cesaris,
as Aug. says, “ Libera semper est servitus apud Deum, cui non
necessitas servit, sed Caritas.” ‘‘ Aurea gnome” (A Lapide).
— ὁ ἐλεύθερος x. δοῦλός ἐ. Χριστοῦ] He gives dignity to the
slave by calling him the Lord's freedman; and inspires the
Master with charity by reminding him that he is the slave of
Christ. Thus he unites Masters and Slaves as brethren in Christ.
The true principle of Slave-Emancipation. See below, Intro-
duction to the Epistle to Philemon.
23. Τιμῆς ἠγοράσθητε] Ye were bought with a price. Whether
Masters or Slaves, ye were all purchased by one and the same
price, paid for you all—the blood of Christ. Observe the aorist.
The words are reiterated, on account of their solemn importance,
from above vi. 20, where see note.
— μὴ γίνεσθε δ. 4.) Do not become slaves of men (observe
γίνεσθε), for ye are servants of Christ, Who has made you His
own by the price of His blood.
94. Ἕκαστος ἐν ᾧ ἐκλήθη -- ἐν τούτῳ μενέτω) See Bp. Sander-
son’s Sermon on this Text, and on the doctrinal and practical
instruction to be derived from it.
25. ἐπιταγὴν Κυρίου οὐκ ἔχω] precept of the Lord I have
1 CORINTHIANS VII. 26—34.
105
ἠλεημένος ὑπὸ Κυρίου πιστὸς εἶνα. ™ Νομίζω οὖν, τοῦτο καλὸν ὑπάρχειν διὰ
τὴν ἐνεστῶσαν ἀνάγκην, ὅτι καλὸν ἀνθρώπῳ τὸ οὕτως εἶναι. “1 Δέδεσαι γυ-
ναικί ; μὴ ζήτει Mow λέλυσαι ἀπὸ γυναικός ; μὴ ζήτει γυναῖκα. 38 ᾿Εὰν δὲ
καὶ γήμῃς, οὐχ ἥμαρτες: καὶ ἐὰν γήμῃ ἡ παρθένος, οὐχ ἥμαρτε: θλῖψιν δὲ τῇ
σαρκὶ ἕξουσιν οἱ τοιοῦτοι: ἐγὼ δὲ ὑμῶν φείδομαι.
39» Τρῦτο δέ φημι, ἀδελφοὶ, ὁ καιρὸς συνεσταλμένος τὸ λοιπόν ἐστιν, ἵνα καὶ π Rom. 13.11.
εν a e \ ¥ 8 Noe ’ e ‘ ’, LY Brera
οἱ ἔχοντες γυναῖκας ὡς μὴ ἔχοντες ὦσι, ὃ καὶ οἱ κλαίοντες, ὡς μὴ κλαίοντες, καὶ .40--4.
οἱ χαίροντες, ὡς μὴ χαίροντες, καὶ οἱ ἀγοράζοντες, ὡς μὴ κατέχοντες,
81 © καὶ οἱ o Ps. 89.6.
Καὶ οὐ Fes 110;
χρώμενοι τῷ κόσμῳ τούτῳ, ὡς μὴ καταχρώμενοι: παράγει yap τὸ σχῆμα τοῦ FSM |
κόσμον τούτου.
1 John 3. 17.
88 P Θέλω δὲ ὑμᾶς ἀμερίμνους εἶνα.. ὋὉ ἄγαμος μεριμνᾷ τὰ τοῦ Kupiov, πῶς κἱτια. 5. δ.
ἀρέσει τῷ Κυρίῳ' 83 ὁ δὲ γαμήσας μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσει τῇ γυ-
ναικί, * 9 Μεμέρισται καὶ ἡ γυνὴ καὶ ἡ παρθένος: ἡ ἄγαμος μεριμνᾷ τὰ τοῦ 4 Luke 10. 0.
none on this subject. The Lord gave no express injunction on
this matter when He was on earth, nor has He imparted to me
any special revelation on this subject ; but I declare my judgment
as one who has obtained mercy from Christ to be faithful in
preaching His Word, and worthy of credit: “ misericordiam con-
secutus a Domino ut fidelis sim” (Jren. iv. 15), i.e. my faithful-
ness is due to His grace (see 2 Cor. iv. I), and therefore my
judgment is to be received as coming from Christ Himself, Who
has given me the Holy Spirit. (v. 40.)
28. yhuns] B has γαμήσῃς, which has been received by some
Editors. A has γαμήσῃ.
— ἐγὼ ὑμῶν φείδομαι) I spare you by not laying on you the
burden of celibacy by way of obligation, even in these times,
when, by reason of the perils of persecution to which Christians
τὰ and will be exposed, it is unseasonable for them to contract
6.
If St. Paul did not venture to impose that burden on the
conscience in those days, it cannot be consistent with the spirit
of the Gospel, which St. Paul preached, to impose the burden as
a vow of perpetual celibacy on any. And it is no little pre-
sumption for uninspired men to venture to do what was not then
done by the Apostle of Christ. -
29. ὁ καιρός] Our season, our opportunity. See 2 Cor. vi. 2,
viv καιρὸς εὐπρόσδεκτος. See on Eph. v. 16, ἐξαγοραζόμενοι τὸν
καιρὸν, retrieving the opportunity. Rev. i. 3, ὁ καιρὸς eyyvs.
— συνεσταλμένος] Properly, wrapped up, or folded together
(see Acts v. 6), or furled and reefed as a sail. Cp. Valek. here.
Hence the early Latin Fathers translate this Christian maxim
thus: “Tempus in collecto est.” See Tertullian, c. Marcion.
v. 7, De Exhort. Castitat. c. 4, de Pudicit. c. 16.
St. Paul, writing now from Ephesus, where he was in almost
daily peril for his life (I die daily, 1 Cor. xv. 31), might well
speak of the present necessity (ἀνάγκης, angustia), and of the
contraction of the season for working the work of God, and
bringing forth fruit; and be speaks in the language of prophecy
concerning coming troubles and calamities; but it would be il-
logical and irreverent to argue from these words that he supposed
that the Last Day was near at hand. Cp. 2 Theas. ii. 1—3.
— τὸ λοιπόν ἐστιν, ἵνα---Ἴ The season, in fine, is made short,
in order that—. A, B have ἐστι τὸ λοιπὸν, which is adopted by
Scholz., Lachm., Tisch., Alf.
Lachmann points the sentence thus: ‘ Tempus breve est:
reliquum est, ut—.’’
But the reading and punctuation adopted in the text seems
preferable. The words ἵνα καὶ οἱ ἔχοντες mark the design of God
in shortening the time; and the moral resuli of such an abbre-
viation (as ὅπως: ἂν in Rom. iii. 4), and the use to be made of it,
namely, that men’s hearts may be weaned from earthly things, and
that they may seek those things which are above. See 2 Cor. iv.
7, and cp. Winer, p. 408, § 53.
And so the earliest Fathers understand it, e.g. Tertullian,
de Pudicit. 16, ‘‘Ceterum tempus in collecto constituit, μέ qui
habent oxores sic sint tanquam non habentes,’’ and de Exhort.
Castit. 4, ‘Tempus in collectum esse adjicit qud oporteat etiam
habentes matrimonia pro non habentibus agere;”’ and so the
Syriac and Athiopic Versions.
Tertullian, in another place, says (Ad uxorem, i. δ), “‘Tem-
pus in collecto est: Superest ut qui matrimonia habent tanquam
non habentes agant.’”” And so Vulg., ‘‘ Tempus breve est. Re-
liqaum est, ut qui.” And so S. Leo, quoted by 4 Lapide. In
favour of which it may be said—
(1) That ὁ καιρὸς συνεσταλμένος stands emphatically as a
Christian maxim ;
Vor. Il.— Part III.
(2) That St. Paul usually places λοιπὸν and τὸ λοιπὸν at the
beginning of a paragraph, Eph. vi. 10. Phil. iii. 1; iv. 8. 2 Thess.
iii. 1. But we have τὸ λοιπὸν placed as the second word, Matt.
xxvi. 45. Mark xiv. 41.
But, on the whole, the other interpretation, as stated above,
appears to be the best. .
— ἵνα καὶ of Exovres] In order that even they who are mar-
ried should be as unmarried, and much more, that the unmarried
should g0 abide.
81. χρώμενοι τῷ κόσμῳ τοὐτῷ] A, B, D*, F, G have τὸν
κόσμον, and D*, F, G add τοῦτον, which is not in A, B; and the
reading of A, B, χρώμενοι τὸν κόσμον, has been received by
Lachm., Tisch., Alf. If the accusative were only rare after
χρᾶσθαι, this reading might be preferable; but it seems to be
without an example in the LXX or New Testament. We may
not, therefore, venture to adopt it. It is found in C, H, in Acts
xxvii. 17, where see Bornemann, p. 22, and in some passages of a
later Greeciam, cited by Schaefer (ad Gregor. Corinth.‘p. 691).
It is probable that the accusative KOZMON originated in the
common confusion of O and © (see 1 Cor. xv. 49), and of the
N and I ascript, ΚΟΣΜΩΙ.
— ph καταχρώμενοι] too much using ; cleaving to the use,
and doting upon it, and becoming the slave of it. Compare the
similar expression, 1 Cor. ix. 12, οὐκ ἐχρησάμεθα τῇ ἐξουσίᾳ
ταύτῃ, (v. 15) οὐδενὶ ἐχρησάμην τούτων, (v. 18) εἰς τὸ μὴ κατα-
χρήσασθαι τῇ ἐξουσίᾳ.
As to the preposition κατὰ in this sense, cp. καταφιλέω
de-osculor, valdé osculor, Matt. xxvi. 49, κατακλαίω, valdé ploro,
καταμανθάνω, studiosé perdisco, κατεσθίω de-voro. It denotes a
downward affection of the mind, which shows itself by a riveted
devotion to ita object, and may be illustrated by the attitude and
temper of the men of Gideon who fell down on their knees to
gulp down the water, in contradistinction to the three hundred
who only lapped it, and passed on (Judges vii. 6). This was the
trial and test prescribed by God (vii. 4). They who lapped were
chosen; the others were rejected. The one were μενοι, the
other καταχρώμενοι. And the Apostle advises here, to lap the
water of life’s flowing stream, but not to kneel down and drink it.
It is well said by an ancient Father of the Western Church,
“In eternis bonis inseparabiliter est inherendum, temporalibue
verd transeunter utendum; ut peregrinantibus nobis, et ad
patriam redire properantibus, quicquid de prosperitatibus mundi
hujus occurrerit, viaticum sit itineris non illecebra mansionis. Ided
Apostolus preedicat, dicens Tempus breve est: Reliquum est, &c.
Praterit enim figura hujus mundi. Sed quod de specie blan-
ditur non facile dectinatur, nisi in illd visibilium pulchritudine
Creator potius quam creatura diligatur. ... Beati enim mens
quee peregrinationis suse tempora casta sobrietate transcurrit, et in
iis per que necesse est eam ambulare non remanet, ut hospita
magis quam domina terrenorum, nec affectibus sit innexa hu-
manis, nec promissionibus desit divinis.’’ §. Leo (quoted by
A Lapide), and S. Bernard (ibid.), ‘“ Noli amare preesentia, quee
pOssessa onerant, amata inquinant, amissa cruciant.”
— παράγει τὸ σχῆμα] the form of this world is passing by,
as 8 pageant in a procession, or on 8 stage. ‘ Preterit figura
hujus mundi,’”’ Jren. iv. 3, and v. 35, “ preterit Aabitus hujus
mundi,’’ and 36, quoting Ps. ci. 26. Isa. lxvi. 22, and Matt.
xxvi. 36, and Rev. xxi. 5, 6.
84. μεμέρισται κα] So A, B, D***, F, G, I, K, and Theo-
doret. Also A, B have καὶ before μεμέρισται, and have ἡ ἄγαμος
after γυνὴ and after παρθένος. Elz. has no καὶ before μεμέρισται,
or after it.
Lachmann has καὶ μεμέρισται, and joins it τ the pre-
1 CORINTHIANS VII. 35—39.
4 9 Pe », Α A Ὶ , ε ,’ aA Q lel
Κυρίου, ἵνα ἦ ἁγία καὶ σώματι καὶ πνεύματ᾽ ἡ δὲ γαμήσασα μεριμνᾷ τὰ τοῦ
’ A > , a 3 5 , 85 lel δ a a € n 9 A vd
κόσμου, πῶς ἀρέσει τῷ ἀνδρί. * Τοῦτο δὲ πρὸς τὸ ὑμῶν αὐτῶν συμφέρον λέγω"
> ν ld ea 3 [ὰ > DY x ΝΥ » Ν 3 id A
οὐχ ἵνα βρόχον ὑμῖν ἐπιβάλω, ἀλλὰ πρὸς τὸ εὔσχημον καὶ εὐπάρεδρον τῷ
86 Εἰ δέ τις ἀσχημονεῖν ἐπὶ τὴν παρθένον αὐτοῦ νομίζει, ἐὰν ἢ ὑπέρακμος, καὶ
οὕτως ὀφείλει γίνεσθαι, ὃ θέλει ποιείτω, οὐχ ἁμαρτάνει, γαμείτωσαν. ὃ “Ὃς δὲ
ν ἐδ a 3 a , . #7 9 », 3 δὲ 8 A 290
ἕστηκεν ἑδραῖος ἐν τῇ καρδίᾳ, μὴ ἔχων ἀνάγκην, ἐξουσίαν δὲ ἔχει περὶ τοῦ ἰδίον
θελήματος, καὶ τοῦτο κέκρικεν ἐν τῇ καρδίᾳ αὐτοῦ τοῦ τηρεῖν τὴν ἑαυτοῦ παρ-
106
Κυρίῳ ἀπερισπάστως.
θένον, καλῶς ποιεῖ.
r Ecclus. 7. 25.
Geb. 13. 4.
s Rom. 7. 1, 2.
88 T° Nore καὶ ὁ ἐκγαμίζων καλῶς ποιεῖ: καὶ ὁ μὴ ἐκγαμίζων κρεῖσσον trove. -
89. Γυνὴ δέδεται ἐφ᾽ ὅσον χρόνον ζῇ ὁ ἀνὴρ αὐτῆς" ἐὰν δὲ κοιμηθῇ ὁ ἀνὴρ
ceding sentence, and applies it to the man, according to the
Latin Vulgate, “et divisus est,” he ie divided, and s0 Jerome
(adv. Jovinian. lib. i.) and the Aithiopic Version.
| heaven, and the Father of all ratifies ?
Marriage which the Church knits together, the Holy Eucharist
confirms, and the Benediction seals, which Angels announce in
For neither on earth do
The true meaning of this controverted passage appears to be . children rightly and lawfully marry without the consent of
this: Both (καὶ) the wife has been assigned to her appointed lot
or special portion (μερίδα) in life, and the unmarried woman to
here, and God has allotted to each their appointed duties. Hence ©
μεμέρισται in the perfect tense.
St. Paul had been speaking of the different callings which
God has allotted or apportioned (ἐμέρισεν, vii. 17; see also
2 Cor. x. 13) to various persons in life. And he had said, “ Let
every one abide in the state of life to which God has called him”
(v. 24). And he here describes the characteristics of the several
μερίδες or portions (compare Luke x. 42, τὴν ἀγαθὴν μερίδα)
which the married and unmarried women have assigned to them
respectively. He does not depreciate the one in comparison
with the other; but states the fact that they have special lots or
portions in life.
Μεμέρισται may mean either she has been assigned as a lot,
or α lot has been assigned to her, and the sense is much the same
in both cases. As to the latter construction, compare πτωχοὶ
εὐαγγελίζονται, the Poor have the Gospel preached to them,
Matt. xi. δ. Luke vii. 22, and δογματίζεσθε, Col. ii. 20, and see
Winer, § 39, p. 233, Matth. Gr. Gr. § 42).
The interpretation in the English Version has good authori
in fts favour, the Syriac and Arabic Versions, and Tertullian de
Virg. Vel. c. 4, "" Divisa est et mulier et virgo’’ (the translation in
Cod. Augiensis and Boerner.), which Tertullian expounds by
“‘constituere differentiam inter virginem et mulierem.”’ Pro-
bably this al poe proceeded from the literal rendering of the
original ; and may be an inference from St. Paul's words; but it
does not seem to be the point which he desires here to brin;
prominently forward; and the original words μεμέρισται καὶ 7
γυνὴ καὶ 4 παρθένος, can hardly signify “there is a difference
between the wife and the virgin ;” but their sense is, the married
woman has her part assigned to her, and the virgin has hers.
On the sense of the words μερίζω and μεμέρισται, as used
by St. Paul, see above note on i. 13, μεμέρισται ὁ Χριστός.
35. εὐπάρεδρον τῷ Κυρίῳ ἀπερισπάστω:)] Add to these, the
words μεμέρισται, and μεριμνᾷ bere, and it might almost be sup-
poset that St. Paul had S¢. Luke’s language concerning Mary of
hany in his mind when he wrote this, Luke x. 40, ἡ Μαρία
παρακαθίσασα παρὰ τοὺς πόδας τοῦ Κυρίον' ἡ Μάρθα πε-
ριεσπᾶτο... Μάρθα Μάρθα, μεριμνᾷς «.7.A. Μαρία δὲ τὴν
ἀγαθὴν μερίδα ἐξελέξατο. .. Elz. fas εὐπρόσεδρον here.
86. ἐπὶ τὴν αὐτοῦ παρθένον] his Virgin, that is, his virgin
daughter (Severian, Photius, Ecumeniua).
It is observable, that throughout this discourse concerning
marriage (vr. 36—40), St. Paul, in that spirit of holy restraint
and reverent reserve which mark his treatment of this subject,
does not bring forth the Virgin herself from her maiden retire-
ment, and converse with Aer on the subject; but he addresses
his discourse to her Parent—not as if he supposed that the
maiden herself was not to have a principal part in determining
the matter, but in order to spare her modesty and delicacy,
and because he supposes that her wishes and feelings will be con-
fidentially and unreservedly communicated to her Parent, whom
she will consider as, under God, her natural ian and ad-
viser, and whom, therefore, the Apostle identifies with her. He
thus teaches Parents and Children their duties to each other and
themselves in this solemn matter, the entrance into the Holy
Estate of Matrimony.
The beantiful language of the Ancient Father last quoted,
may find a proper place here,—
What human words can suffice to express the felicity of that
|
pariso:
ty
μ
Parents. ... How blessed is the yoke of such a pair joined
together by one hope, by common vows, common discipline, and
common service. They are like brother and sister in Christ,
fellow-servants of God, joined together in body and mind. Truly
they twain are one flesh. They pray together, fast together;
they are together in the Church of God, and are together at the
Banquet of God. Psalms and Hymns sound between them.
Christ hears and sees these things, and rejoices; and sends to
them His Peace. Tertullian (ad Uxor. ii. 8).
— οὕτως ὀφείλει γίνεσθαι) So it ought to be done. Because
his daughter’s affections are engaged, and the marriage will be
contracted ‘‘ reverently, discreetly, advisedly, soberly, and in the
fear of God.”
— γαμείτωσαν let them marry; that is, let his daughter, and
the person who desires her in marriage, be united together in
wedlock. Cp. Winer, § 67, p. 555.
87. *Os ἕστηκεν ἑδραῖος) who stands stedfast. The Virgin
daughter's resolves are blended in one with the Parent's; but
the Parent gives expression to them. The Parent is regarded
throughout by St. Paul as the party who gives effect to the
wishes of his child, and through whom the matter is decided,
either in the affirmative or negative, and therefore he uses the
masculine gender here. See above on νυ. 35.
88. καὶ ὁ] So A, B,D, E,F,G. Elz. ὁ δὲ. The reading
adopted in tbe text is preferable, because St. Paul does not so
much desire to contrast the one thing with the other, as to state
the superiority of the latter.
89. δέδεται] νόμῳ is added by Eilz., but is not in A, B, D*, F,
and is cancelled by Griesd., Scholz., Lachm., Tisch., Alf., who
suppose it to have been imported from Rom. vii. 2.
This sentence appears to be a reply to a question from the
Corinthians, ‘‘ whether a Wife could be severed from her Husband
by Divorce ?”
Our Lord had said, that whosoever putteth away his wife,
except for fornication, committeth adultery (Matt. xix. 9; cp.
Matt. v. 32). Hence the question would naturally arise, whether
a Wife might put away her Husband for fornication, or
adultery? "
Our Lord had made no such exception on the side of the
Wife. In no case had He permitted Aer to put away her
Husband.
But yet it might be said, that He had nof expressly for-
bidden her to put away her husband, if guilty of that sin.
St. Paul here determines that matter, and decides that the wife is
bound to her husband as long as he liveth, and therefore cannot
contract another marriage in his lifetime. See S. Jerome ad
Amandum (tom. iv. p. 162), who, commenting on this text,
says, “* Quamdiu vivit vir, licet adulfer sit. . . et ab uxore propter
heec scelera derelictus, maritus ejus reputatur, cui alterum virum
accipere non licet.””
The Gospel has, it is true, placed woman on a par with man
as to spiritual privileges (Gal. iii. 28). But it is a great error to
imagine that it has disturbed the natural superiorily of man over
woman. On the contrary, the Gospel teaches, that the husband
is the Aead of the wife, as Christ is of the Church, and as the
Church is subject to Christ, so should wives be to their husbands
(Eph. v. 23). The Gospel doea not give power to a Wife to
divorce her Husband, any more than it gives power to Subjects
to dethrone their Rulers; to whom they are bound to be subject
always; though if a Ruler command what is unlawful, they must
“Cobey God, rather than man.” See on Rom. xiii. 1—5.
1 CORINTHIANS VII. 40. VIII. 1—7.
107
αὐτῆς, ἐλευθέρα ἐστὶν ᾧ θέλει γαμηθῆναι, μόνον ἐν Κυρίῳ. 49 ' Μακαριωτέρα t 1 Thea. 4.8.
δέ ἐστιν ἐὰν οὕτω μείνῃ, κατὰ τὴν ἐμὴν γνώμην δοκῶ δὲ κἀγὼ Πνεῦμα Θεοῦ
ἔχειν.
ὙΠ]. 1 "Περὶ δὲ τῶν εἰδωλοθύτων, οἴδαμεν ὅτι πάντες γνῶσιν ἔχομεν" ἡ
γνῶσις φυσιοῖ, ἡ δὲ ἀγάπη οἰκοδομεῖ: 3" εἴ τις δοκεῖ ἐγνωκέναι τὶ, οὐδέπω
οὐδὲν ἔγνωκε καθὼς δεῖ γνῶναι" ὃ εἰ δέ τις ἀγαπᾷ τὸν Θεὸν, οὗτος ἔγνωσται
ὑπ᾽ αὐτοῦ 4" περὶ τῆς βρώσεως οὖν τῶν εἰδωλοθύτων, οἴδαμεν ὅτι οὐδὲν
εἴδωλον ἐν κόσμῳ, καὶ ὅτι οὐδεὶς Θεὸς ἕτερος εἰ μὴ εἷς. δ Καὶ γὰρ εἴπερ
εἰσὶ λεγόμενοι θεοὶ, εἴτε ἐν οὐρανῷ εἴτε ἐπὶ γῆς, " ὥσπερ εἰσὶ θεοὶ πολλοὶ,
καὶ κύριοι πολλοὶ, 5 ΄ ἀλλ᾽ ἡμῖν εἷς Θεὸς ὁ πατὴρ, ἐξ οὗ τὰ πάντα, καὶ
ἡμεῖς εἰς αὐτὸν, καὶ εἷς Κύριος ᾿Ιησοῦς Χριστὸς, δι οὗ τὰ πάντα, καὶ ἡμεῖς
+) > lel
δι’ αὐτοῦ.
Τ τ᾽ Ἀλλ᾽ οὐκ ἐν πᾶσιν ἡ γνῶσις" τινὲς δὲ τῇ συνειδήσει ἕως ἄρτι τοῦ εἰδώλου
a Acts 15. 20, 29.
Rom. 14. 3, 10, 14,
22,
Ὁ Gal. 6. 8.
1 Tim. 6. 4.
ς Deut. 4. 39,
&6.4.
ch. 10. 19, °
Eph. 4. 6.
Tea. 41. 24.
d Gal. 4. 9.
e John 10. 34.
f Mal. 2. 10.
John 13. 13.
Acts 17. 28.
Rom. 1). 86.
ch. 12. 8,
Eph. 4. 5, 6.
Phil. 2. 11.
g Rom. 14. 14, 23.
ch, 10. 28.
40. δοκῶ] I suppose ; I wot, said with a feeling of conscious
dignity, indignant at the very idea of any doubt being felt on
the subject: He rebukes all such doubts by the word δοκῶ.
J suppose,—whatever any one else may do. See above on iv. 9,
and vii. 12, the ase of the verb in Aschyl. 8. C. T. 61), 647.
As Augustine says on this (in Joann. Tract. 37),
“ Qui dicit puto, dubitare videtur, sed Apostolus increpabat, non
ate ad that h H
le affirms © is giving a precept from the Holy Ghost.
True it is that all the ἔνε have the Spirit of God. But all
the faithful are not Apostles. The Apostles had the Spirit in
prophecy, and miracles, and tongues; and when St. Paul speaks
here, he gives not a counsel only of the Spirit, but a command
oe to His Majesty. Tertudlian (de Exhort. Castitatis,
c. 4).
Cu. VIII. 1, Περὶ δὲ τῶν εἰδωλοθύτων] Concerning the meats
that have been offered in sacrifice to heathen idole, and whether
it is lawful for a Christian to eat them ; 8 question propounded to
8t. Paul in the Letter from the Corinthians. See vii. 1.
On Christian abstinence from idolothyta, see the Decree of
the Council of Jerusalem, Acts xv. 29. Cp. Rev. ii. 14. 20, and
Concil. Gangrene. can. 2; and Blunt’s Lectures, p. 97.
It is observable, that in dealing with the question of the un-
lawfalness of eating idolothyta, St. Paul never refers to the Decree
of the Council of Jerusalem (Acts xv. 29) in support of his own
decisions.
The reason doubtless is, that what is written by him in the
ba tare which bave been received as Canonical Scripture by the
arch of Christ, is written by Inspiration of the Holy Ghost ;
and what the Holy Ghost commands in them, claims dutiful
respect and obedience on His Divine and Independent Authority.
See above, on vii. 40, and on Gal. ii. 1.
As to the drift of what follows in this chapter, it is well
observed by S. Chrysostom, that ‘“‘ many of the Corinthian Chris-
tians, having learnt from the Gospel that ‘ not whatsoever goeth
ἑπίο the mouth of a man defileth a man’ (Matt. xv. 11), and that
idols are mere wood aud stone, abused this knowledge, in a vain
conceit of superior intelligence, to the scandal of others, and
their own spiritual injury.”
2. éyroxévai] 8o A, B, D, E, F, G.—Elz. εἰδέναι. τὶ is em-
phatic, something.
8. ἔγνωσται ὑπ᾽ αὐτοῦ) is known by Him. Human know-
ledge puffeth up; but he who ἀγαπᾷ Θεὸν, loves God, he is the
true Gnostic. For only ἀγάπη οἰκοδομεῖ, Love builds up. He
(viii. 1) who loves God, not only has laid the true foundation of
knowledge, but is also himself the object of the highest know-
ledge, viz. the Divine knowledge. He is known by God, and is
loved by Him (Theodorei, who quotes Exod. xxxiii. 12, and see
on Acts xv. 18), and is endued with true wisdom by Him.
The Mother of true knowledge is Love. (See on John vii.
17.) In order to know God, we must be known of God. And
God knows those who love and obey Him (John x. 27). There-
paloe true knowledge is grounded on obedient Love and loving
jence.
4. οἴδαμεν ὅτι οὐδὲν εἴδωλον] There seems to be ἃ contrast
between οἴδαμεν and εἴδωλον. An εἴδωλον is a mere εἶδος,
ἰδέα, an ideal phantom, or simulacrum ; and so distinguished
from those things which are proper objects of Anowledge; and
there is something of alliterative force in the words οἴδαμεν ὅτι
οὐδὲν εἴδωλον. This passage is quoted by Jren. iii. 6, who omits
ἕτερος and ἐν κόσμῳ.
δ. ἐν οὐρανῷ---ἐπὶ yijs] Local Deities, not like our God, who
is universal.
6. εἷς Θεός] one God. Here we find Father and Son equally
opposed to the gods many and lords many. There is but one
Lord to us, viz. Jesus Christ. Is then the Father (Who also is
the Lord by Whom are all things, Rom. xi.°34. 36) excluded
among the lords many? God forbid. But Father and Son are
one Lord. So likewise to us there is but one God, viz. the
Father. Is then the Son excluded among the gods many 7—the
Son, who, as the same St. Paul testifies, is over all, God blessed
Sor ever? (Rom. ix. 5.) No, certainly ; or otherwise he himself
has infallibly shown us, that there are fo us two Gods and fwo
Lorde, at the same time that he intended to prove (see Ὁ. 4) that
to us there is but one God and one Lord. The truth is, St. Paul
has not only hereby insinuated to us that Father and Son are one
God and one Lord, but he has likewise intimated the reason why
they are one. It is because all things whatsoever, arise or flow
from both. There is nothing of the Father but dy the Son; nor
any thing by the Son, but what is also of the Father. Waterland
(Works, ii. p. 31).
The Father is here emphatically styled one God; but with-
out design to exclude the Son from being God also: as the Son
is emphatically styled one Lord; bat without design to exclude
the Father from being Lord also. Reasons may be assigned for
the emphasis in both cases. The discourse there (vv. 4, 5) is
about idols, and nominal gode and lords, which have no claim or
title to religious worship. These the Father and Son are both
equally distinguished from; which may insinuate at least to us,
that the texts of the Old or New Testament, declaring the Unity
and excluding others, do not exclude the Son, “ by Whom are all
things.” Another passage is Eph. iv. 6: “ One God and Father
of all, Who is above all, and through all, and in you all.”
A famous » which has generally been understood by the
Ancients of the whole Trinity. Above all, as Father; through
all, by the Word; and in all, by the Holy Ghost. Waterland
(Defence of Queries, Vol. i. qu. 2, p. 7.)
Compare notes on John xvii. 3. 1 Thess. i. 9.
— ὁ πατὴρ, ἐξ ob τὰ πάντα] God the Father, from Whom (as
Srom, ἐξ, a source) are all things.
This priority doth properly and naturally result from the
Divine paternity; so that the Son must necessarily be second
unto the Father, from Whom He receiveth His origination.
Neither can we be thought to want a sufficient foundation for
this priority of the First Person of the Trinity, if we look upon
the numerous testimonies of the ancient doctors of the Church,
who have not stuck to call the Father the origin, the cause, the
author, the root, the fownfain, and the head of the Son, or the
whole Divinity. ᾿
For by these titles it appeareth clearly,—first, that they
made a considerable difference εξεδα the person of the Father,
of Whom (ἐξ οὗ) are all thinge (1 Cor. viii. 6), and the person of
the Son, by Whom (δι᾽ οὗ) are all things. Secondly, that the
difference consisteth properly in this,—that as the branch is from
the root, and the river from the fountain, and by their origination
from them receive that being which they have; whereas the root
receiveth nothing from the branch, or fountain from the river; so
the Son is from the Father, receiving His subsistence by genera-
tiqn from Him ; the Father is not from the Son, as being what
He is from none. Bp. Pearson.
On the doctrine of the origination of all things to man from
God the Father, see note below on 2 Cor. xiii. 13. Tit. iii. 5.
Ἴ. ᾿Αλλ᾽ οὐκ ἐν πᾶσιν ἡ γνῶσι! All have not the knowledge
2
108 1 CORINTHIANS VI. 8—13. IX. 1.
ὡς εἰδωλόθυτον ἐσθίουσι, καὶ ἡ συνείδησις αὐτῶν ἀσθενὴς οὖσα μολύνεται.
hRomi4i7, 8." Βρῶμα δὲ ἡμᾶς οὐ παρίστησι τῷ Θεῷ' οὔτε γὰρ ἐὰν φάγωμεν περισσεύομεν,
οὔτε ἐὰν μὴ φάγωμεν ὑστερούμεθα.
91 Βλέπετε δὲ μήπως ἡ ἐξουσία ὑμῶν αὕτη πρόσκομμα γένηται τοῖς ἀσθενέσιν.
10 Ἐὰν γάρ τις ἴδῃ σὲ τὸν ἔχοντα γνῶσιν ἐν εἰδωλείῳ κατακείμενον, οὐχὶ ἡ
», > a 2 Led » 3 , 3 ΑΝ ‘ 3 , > v4
συνείδησις αὐτοῦ ἀσθενοῦς ὄντος οἰκοδομηθήσεται εἰς τὸ τὰ εἰδωλόθυτα ἐσθίειν ;
x Rom! 14. 15, 29, 1 © καὶ ἀπόλλνται 6 ἀσθενῶν ἐν
τῇ σῇ γνώσει, ὁ ἀδελφὸς δι’ ὃν Χριστὸς ἀπέ-
1Rom.1418. θανεν. 12. Οὕτω δὲ ἁμαρτάνοντες εἰς τοὺς ἀδελφοὺς, καὶ τύπτοντες αὐτῶν τὴν
mRom.14.21. συνείδησιν ἀσθενοῦσαν, εἰς Χριστὸν ἁμαρτάνετε.
& 15. 8.
2 Cor. 12. 12.
which you have. All do not know that there is but one God, and
that the gods which the heathen worship are no gods; and when
they eat what is offered in sacrifice to them, they eat it ἐν τῇ
συνείδήσει ἕως ἄρτι τοῦ εἰδώλου, with the yet abiding conscious-
nesg of the idol (see Winer, ἃ 54; and Phil. i. 26, ris παρουσίας
πάλιν) ; i. e. with the consciousness which ‘he Gentiles have of
its existence, and they eat it as meat offered to an idol (ὡς εἰδω-
λόθυτον) ; i.e. as offered in worship to it, and with that feeling
of reverence towards it which is shown by participation in sacri-
fices offered in its temple and at its altar.
— μολύνεται] is polluted by participation in meats offered to
idols, believed by it to exist and to be Divine. Theodoret.
8. Βρῶμα ἡμᾶς ob παρίστησι τῷ Θεῷ] Meat does not com-
mend us to God. You erroneously imagine (says the Apostle to
those who boasted of their Anowledge) that by eating ali meats
without scruple or difference, you prove the strength of your
faith, and do honour to God the Creator of ali things. You
know that there is no other God but one, and that an idol is
nothing ; i. 6. the gods to Whom these meats are offered have no
existence, and you show your belief that they have no existence
by eating freely what hae been offered to them. But be not de-
ceived, meats do not commend us to God; for neither if we eat
freely all things, are we the better, nor yet if we decline to eat any
meats, even those offered to the idol, are we the worse. Chrys.,
Theodoret.
In fact, the eating or not eating is, in itself,a thing in-
different. And if the question were to be considered in the ab-
stract, you might truly eat or abstain, as you think best. But
the question is ποέ to be argued in the abstract. You must con-
sider it also with reference to the effect which your eating will
produce upon others, your fellow-men and fellow-members in
Christ; and therefore he adds, Take heed lest this liberty of
yours become a stumbling-block to the weak. See above, on
1 Cor. vi. 12.
For παρίστησι here, A B have παραστήσει, which has been
adopted by Lachm., Tisch., Meyer, Alford, who have also placed
ἐὰν μὴ φάγωμεν as the firat clause of the sentence, but do not
agree as to the verb which is to follow it. Lachm. has repic-
σεύομεν. Tisch. and Alf. have ὑστερούμεθα, and reserve wepic-
σεύομεν for the end of the sentence, after ἐὰν φάγωμεν.
9. ἀσθενέσιν)] 80 A, B, Ὁ, E, F, G.—Elz. ἀσθενοῦσιν.
10. ᾿Εὰν γάρ τις κιτ.λ. For if any one see thee, the man who
has knowledge, reclining at meat in the idol’s temple (1 Macc. i.
47; x. 83. 3 Esdr. ii. 10, as was usual with the heathen votaries
at a sacrifice), will not the conscience of him who is weak be
edified to eat the meats that have been offered to idols?
There is a gentle irony in the words, “the man who has
knowledge,’’ and in the word “ edified,” as in other expressions
of St. Paul’s argument here (e. g. in δοκῶ, vii. 40); and it has
been imitated by Tertullian (de Virg. Vel. c. 3): “" Scandalum
mals rei exemplum est, edificans ad delictum ;’’ and again in
his Prescr. Heret. c. 8: ‘Solent infirmiores a quibusdam per-
sonis ab heresi captis edificari ad ruinam.”
11. ἀπόλλνται---ἀπέθανεν) he who is weak perisheth, the bro-
ther for whom Christ died. A strong passage against the Calvin-
istic tenet of Reprobation. They for whom Christ died may be
lost. They who are lost will not fail of salvation because Christ
did not die to save them, and because He rejected them eternally
as Reprobates, but because they did not profit by the salvation
which He died to procure for them. See on Rom. xiv. 15, where
nearly the same words occur; and St. Peter’s expression, “ deny-
ing the Lord that boughé them.” (2 Pet. ii. 1.)
Elz. has ἀπολεῖται, and adds ἀδελφὸς after ἀσθενῶν, but that
word is placed as in the text in A, B, D, E, F, G.
18 ™ Διόπερ, εἰ βρῶμα σκανδαλίζει τὸν ἀδελφόν pov, ov μὴ φάγω κρέα εἰς
8. 11. ᾿ aA σ Sn 9 , ,
ΔΕ γε; τὸν αἰῶνα, ἵνα μὴ τὸν ἀδελφόν μον σκανδαλίσω.
ΙΧ. 1." Οὐκ εἰμὶ ἐλεύθερος ; οὐκ εἰμὶ ἀπόστολος ; οὐχὶ ᾿Ιησοῦν Χριστὸν τὸν
— ἐν} So the best Μ88. --Εἰζ. ἐπί. Ἔν conveys a stronger
and clearer meaning than ἐπὶ, viz. that the perdition of thy bro-
ther will be entailed and involved in thy knowledge.
12. τύπτοντες--- ἀσθενοῦσαν] smiting it when sick, instead of
endeavouring to heat it.
18. εἰ βρῶμα σκανδαλίζει τὸν ἀδελφόν μου, ob μὴ φάγω κρέα
εἰς τὸν αἰῶνα) if meat make my brother to offend, I will eat no
meat to the world’s end.
A text which has been much perverted in modern times.
It has been alleged by some, on the ground of this declara-
tion, that men ought to abstain from wine because some are
tempted to abuse it; and that men ought to resolve, and even to
make vows, not to drink wine or other fermented drinks, in order
that they may not, by their use of them, give occasion to others to
abuse them.
St. Paul’s assertion is,—that he would abstain entirely from
meats, if his eating of them were the cause of sin to any.
He does not say that it is or can be the cause of sin to any;
but that if it were the cause of sin, he would even abstain from
meat for ever.
So, if our drinking of wine be the cause of sin to any, we
ought to abstain from it,—but otherwise, we are not obliged of
necessity so to do.
It is not enough to say that some persons may fake occasion
from our drinking to abuse wine. There is a great difference be-
tween scandal taken and scandal given. Many were offended at
Christ Himself. (Matt. xi.6; xv. 12; xxvi. 31.) Men fake ocea-
sion from the preaching of the cross to blaspheme the cross. But
“ the scandal of the cross” is not therefore to cease. (Gal. v. 11.)
And St. Paul says, “" God forbid that I should glory save in the cross
of Christ.’ (Gal. vi. 14.) It has been well said, that “ good things
offend none but evil men.” If the thing is good, let them acknow-
me = own evil in being offended by it. Tertullian (de Virg.
. 3).
Wine is a creature of God, and every creature of God is
good, and nothing to be refused (1 Tim. iv. 4, where see note)
if it be rightly used. And to condemn its use (as distinguished
from its abuse) is to wrong its Creator, and to approach the
Manichean Heresy, which rejected it and other creatures of God,
as made by an Evil Principle, and so did dishonour, not only to
God our Creator, but to God our Redeemer also. See on 1 Tim.
iv. 3.
And it would not be amiss to consider, that as the element
of water has been sanctified by Christ’s Baptism in the river
Jordan, so the creature of wine has been consecrated by its use in
the other Sacrament; and it cannot be right to take or impose a
vow to abstain entirely from it, when Christ bas given it new dig-
nity by the first miracle that He wrought at Cana, and by saying
at the Last Supper, Drink ye ALL of THIS. (Matt. xxvi. 27.)
Some interesting particulars concerning the feeling of the
Primitive Church on the subject of total abstinence from certain
of God’s creatures, may be seen in Euseb. iv. 3, and v. 3.
Cu. ΙΧ. 1. ἐλεύθεροτ--- ἀπόστολος] Am Inot free? am I not an
Apostle? This is the order of the words in the best MSS., and
of Vulg., Syriac, and Athiopic Versions. And it serves best to
mark the connexion between what St. Paul had just said and
what he is now going to say.
As the ancient Expositors (especially S. Chrysostom) have
observed, the Apostle’s reasoning is as follows. Do not suppose
that by what I have said, enjoining abstinence from idolothyta,
known to be such, I have abridged your liberty without being
prepared to abate any thing of my own. No. Am Inot free?
am I not an Apostie? Am 1 not your Apostle? and yet I Aave
1 CORINTHIANS IX. 2—6.
109
Κύριον ἡμῶν ἑώρακα ; ov τὸ ἔργον μου ὑμεῖς ἐστε ἐν Κυρίῳ ; 3 Ei ἄλλοις οὐκ
εἰμὶ ἀπόστολος, ἀλλά γε ὑμῖν εἰμι' ἡ γὰρ σφραγὶς τῆς ἐμῆς ἀποστολῆς ὑμεῖς
ἐστε ἐν Κυρίῳ. ὃ Ἢ ἐμὴ ἀπολογία τοῖς ἐμὲ ἀνακρίνουσιν αὕτη ἐστί! 4" Μὴ Pret,
2 Thess. ὃ. 9.
οὐκ ἔχομεν ἐξουσίαν φαγεῖν καὶ πιεῖν ; δ“ μὴ οὐκ ἔχομεν ἐξουσίαν ἀδελφὴν ἢ matt 3.55.
a td e ΟῚ ε 9 fa . e > .Y lel ,’ x
γυναῖκα περιάγειν, ὡς καὶ ot λοιποὶ ἀπόστολοι, καὶ οἱ ἀδελφοὶ τοῦ Κυρίου, καὶ
Κ a θὰ » 2 ἡ ᾿Ὶ , > Ὁ 2 v4 a a 3 , θ
ηφᾶς ; δ" ἢ μόνος ἐγὼ καὶ Βαρνάβας οὐκ ἔχομεν ἐξουσίαν τοῦ μὴ ἐργάζεσθαι ; «3 Tess. 5. 5,.
not used my liberty as such to exact wages from you. No; I
have forborne to do so. I have waived my claims in order to
our edification. Thus I have set you an example. As I have
aly with abating my liberty, that I might edify you, my
children, 80 ougbt you to curb your appetites, and forbear the use
of your liberty, and abstain from meats offered to idols, in order
to edify your brethren. See on v. 4.
— οὐχὶ---Κύριον ἑώρακα] Have I not seen the Lord? An
answer to those who di St. Paul in comparison with the
Twelve, who had seen the Lord, and had been sent by Him.
As to the fact, see on Acts ix. 5.
4. ἐξουσίαν] authority. This word is the clue which con-
nects the reasonings of this chapter with the last (see on v. 1),
and with his general declaration, πάντα μοι ἔξεστιν, ἀλλ᾽ οὐκ
ἐγὼ ἐξονσιασθήσομαι bed τινος. The Corinthians were vain
of their ἐξουσία, and doubtless often had the word ἐξουσία in their
mouths. Accordingly, St. Paul reiterates the word frequently in
this chapter (vv. 4, 5, 6. 12. 18); and by his own example teaches
them how to use that autAorily and liberty in which they gloried.
— φαγεῖν καὶ πιεῖν} i.e. at the charge of my Christian flock,
παρὰ τῶν μαθητενομένων. Chrys.
δ. μὴ οὐκ ἔχομεν «.7.A.] Is it το that we have not? ‘Num
non habemus ?”’
— ἀδελφὴν γυναῖκα) a Christian woman. See ἀδελφὴ used in
this sensé, vii. 15. If he had used ἀδελφὴ alone here, he would
have been understood to mean a sister by blood; and he adds,
therefore, γυναῖκα, a general term, including a wife or some other
female relative.
That γυναῖκα does not mean only a wife, but is to be ex-
tended to other female companions (e.g. sister, sisters-in-law,
and other relatives, or matrons of venerable age, or widows), may
be inferred from the circumstance that St. Paul speaks of “the
rest of the Apostles, and the brethren of the Lord, and Cephas,”’
as having this power.
So Chrysostom interprets the passage.
And though it is true that St. Paul does not say that they
all used their power, yet his argument would have little force, if
for the most part this power was not used as well as possessed by
them. In distinguishing Aimse{f and Barnabas as working with
their own hands for their livelihood (v. 6), he leads us to suppose
that éhe other Apostles not only had the power not to work, but
that they used the power which they had. So here. But we
never hear of the Apostles travelling through the world with
wives and children. If it had been so, St. Paul could hardly
have said to ordinary Christians, that it was better for them to
remain unmarried on account of the present necessity (vii. 26).
And it was never supposed by Christian Antiquity that ali the
Apostles were married. Tertullian (de Monogam. c. 8), says,
“ Petrum solum invenio marifum, inter Apostolos,’’ which is also
S. Jerome’s opinion (adv. Jovinian. 1). And though other ac-
counts vary from this (see on Fused. iii. 30), yet the ancient
writers, who had this passage of Scripture before their eyes, never
imagined St. Paul to suggest here that the Apostles generally
were married, and carried their wives with them in their mission-
ary tours; but that he intimates that they had faithful Christian
women, whether wives or others, of suitable age and character, as
companions in their journeys, as was the case with our Blessed
Lord Himself. (Luke viii. 3.) So Tertullian (de Monog. 8), who,
referring to this passage, says that St. Paul does no¢ here say that
“ ugores ab Apostolis circumductas sed simpliciter mudieres, quee,
illos eodem instituto que et Dominum comitantes, ministrabant.”
And so Angustine (de Opere Monach. c. 5) explains the words
of St. Paul, “ Ostendit sibi Paulus licere quod ceteris Apostolis,
id est ut non operatus manibus suis, sed ex Evangelio vivat. Ad
hoc enim et fideles mulieres, habentes terrenam substantiam, ibant
cam eis, et ministrabant eis de substantia sua.”’
The example of St. Paul’s wise forbearance in not “ leading
about’ a Christian woman with him on his missionary tours,
would have special significance at Corinth, where, as this Epistle
shows, he had to preach with sternness against the deadly sin
which was associated with the name of that city.
— of ἀδελφοὶ Kuplov] the cousins of our Lord, and sons of
Cleophas or Alpheeus. See on Matt. xii. 46; xiii. 55. Acts i. 13.
He means James, the Bishop of Jerusalem, and Joses, and
Simon, and Jude. (Chrys.)
6. Βαρνάβα:] This mention of Barnabas seems to intimate
that he was known to the Corinthians. (See Theodoret and others
on 2 Cor. viii. 18, 19.) By this reference to the example of Bar-
nabas, St. Paul shows that he harboured no ill-will to him after
the differences which he recounts (Gal. ii. 13), and which St. Luke
records in Acts xv. 39. Cp. Col. iv. 10.
But there seem to have been other special reasons for the
mention of Barnaéag in this address to the Corinthians, viz. :
St. Paul might be charged with vain-glory, and with an in-
vidious disparagement of the other Apostles in comparison with
himeelf, and with casting a slur on them, in order to magnify
himeelf, if he had mentioned himself alone as preaching the Gos-
pel freely and without charge. If he did so, why was it that they
did not also do the same? If it was right for him to preach
without charge, was it not also for them? Was he not thus
attempting to gain popularity for himself at the cost of the other
Apostles? He therefore does not mention himself alone here,
but associates Barnabas with himself in this commemoration of
the free preaching of the Gospel.
But why Barnabas?
Because Barnabas was set apart specially by the Holy Ghost
together with St. Paul at Antioch, the centre of Gentile Chris-
tianity, as the Apostle to preach the Gospel to the Gentiles, of
whom the Corinthians were part. See Acts xiii. 4. Gal. ii. 9:
““We should go to the heathen, and they unto the Circum-
cision.”’
These considerations also prepare us for St. Paul’s argument
in vv. 16—18, and open out some interesting views of the his-
tory of the Missionary progress and settlement of the Church, and
of its Temporalities; and of the peculiar difficulties with which
St. Paul had to contend in preaching the Gospel.
This may appear as follows :—
The other Chief Apostles, who went to the Circumcision
(Gal. ii. 9), ook wages for their work of those to whom they
preached. And, it is needless to say, that what they did, they did
well in doing.
Their case was different from that of the Great Apostle to
the Gentiles.
For, be it remembered, that by the good Providence of
Almighty God, a system of Ministerial Maintenance by Tithes
and Oblations had been established from time immemorial among
those of the Circumcision; and in passing by a natural transition
from the Law into the Gospel, the Jews would carry with them
the habits which they had formed under the teaching of the Old
Testament, and be as ready to provide for their Ministers under
the Gospel, as they had been under the Law.
Hence the generous fervour of the primitive Christians at
Jerusalem, who sold their possessions, and brought their price,
and laid it at the Apostles’ feet. (Acts iv. 35.)
And it is mentioned, not without special significance, by the
Sacred Historian, that Barnabas, a Levite, of Cyprus did this.
He, as one of the Circumcision, paid this deferential respect to
the Apostles, as the representatives of the Evangelical Hierarchy.
But, as St. Paul assures us here, the same Barnabas, who
preached as an Apostle to the Gentiles, did not make claim of
ministerial maintenance for himself.
But what was the case with the Jews, was not so with the
Gentiles. They had no Tithe-System ; no regular code of minis-
terial maintenance for their Priests. The Priesthood of Heathen
cities was annexed to high public offices, and was enjoyed by per-
sons of rank and wealth in the state. Their Priests did, indeed,
partake of the sacrifices offered at their altars, But Christianity
had no victims to sacrifice; and the Gentiles were not prepared
to set apart other oblations for the maintenance of Ministers of
Religion. Hence the two Apostles to the Gentiles (Paul and
Barnabas) had peculiar difficulties to contend with. ς
We see from the present chapter with what divine wisdom
St. Paul met those difficulties, and converted them into occasions
of permanent good to the Church. He asserts in strong terms
the claims of Christ's Ministers to receive maintenance from their
flock. He proves this by arguments from human Reason, because
110
e John 21. 1δ.
1 Pet. 5. 2.
Deut. 20. 6.
1 CORINTHIANS IX. 7—16.
7° Τίς στρατεύεται ἰδίοις ὀψωνίοις ποτέ ; tis φυτεύει ἀμπελῶνα, καὶ τὸν Kap-
νΝ 9 a > 3 Bi , ’ , x. 3 lel 4 lal ’
πὸν αὐτοῦ οὐκ ἐσθίει ; τίς ποιμαίνει ποίμνην, καὶ ἐκ τοῦ γάλακτος τῆς ποίμνης
οὐκ ἐσθίει; ὃ Μὴ κατὰ ἄνθρωπον ταῦτα λαλῶ ; 7 καὶ 6 νόμος ταῦτα οὐ λέγει ;
f Dent. 25. 4.
1 Tim. 5. 18.
g2 Tim. 2.6.
91ἐν yap τῷ Μωῦσέως νόμῳ γέγραπται, Οὐ φιμώσεις βοῦν ἀλοῶντα. Μὴ
τῶν βοῶν μέλει τῷ Θεῷ ; 19 "ἢ Sv ἡμᾶς πάντως λέγει ; δι’ ἡμᾶς γὰρ ἐγράφη,
ὅτι ἐπ᾿ ἐλπίδι ὀφείλει ὁ ἀροτριῶν ἀροτριᾷν, καὶ ὁ ἀλοῶν ἐπ᾽ ἐλπίδι τοῦ μετέχειν.
h Rom. 15. 27.
Gal. 6. 6.
i Acts £0. 88.
2 Cor. 11. 9, 12.
& 12. 18.
1 Thess. 3. 7.
1” Εἰ ἡμεῖς ὑμῖν τὰ πνευματικὰ ἐσπείραμεν, μέγα εἰ ἡμεῖς ὑμῶν τὰ σαρκικὰ
θερίσομεν ; 13. Εἰ ἄλλοι τῆς ὑμῶν ἐξουσίας μετέχουσιν, οὐ μᾶλλον ἡμεῖς ;
3 » 3 2 id aA? ig 4 3 Ἁ , rd ν a
AN’ οὐκ ἐχρησάμεθα τῇ ἐξουσίᾳ ταύτῃ: ἀλλὰ πάντα στέγομεν, iva μή τινα
Num. 18. 8-20. ἐγκοπὴν δῶμεν τῷ εὐαγγελίῳ τοῦ Χριστοῦ. 18" Οὐκ οἴδατε ὅτι οἱ τὰ ἱερὰ
ἐργαζόμενοι ἐκ τοῦ ἱεροῦ ἐσθίουσιν ; οἱ τῷ θυσιαστηρίῳ παρεδρεύοντες τῷ θυ-
Deut. 18. 1.
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οὕτω καὶ ὁ Κύριος διέταξε τοῖς τὸ εὐαγγέλιον
καταγγέλλουσιν, ἐκ τοῦ εὐαγγελίου ζῇν.
Ἐγὼ δὲ οὐ κέχρημαι οὐδενὶ τούτων. Οὐκ ἔγραψα δὲ ταῦτα, ἵνα οὕτω
ΓΑ 9 , a , a > ~ a Ν Ud Ld ν LY
γώνηται ἐν ἐμοί: καλὸν γάρ μοι μᾶλλον ἀποθανεῖν, ἢ τὸ καύχημά pov iva τὶς
, 16 πι τὴ ἃ BY > ? 9 AY s , 2 4 LY ΝΥ
κενώσῃ. Ἐὰν γὰρ εὐαγγελίζωμαι, οὐκ ἐστὶ μοὶ καύχημα: ἀνάγκη γὰρ μοὶ
he is writing to Gentiles, and from divine Inspiration because he
is writing to Christians. He proves it from the Law of Moses;
from its ceremonial institutions, and from its humane provisions
even for caétle. (vv. 9—14.) He thus justifies the Jewish Chris-
tians in supplying maintenance to their Clergy, as has been ob-
served by S. Chrysostom (on v. 12). He is careful not to dis-
parage the other Apostles (μὴ καταισχύνειν τοὺς ἀποστόλους
τοὺς λαμβάνοντα), and he justifies them in faking mainte-
nance from their flock. And he teaches the Corinthians and all
other Gentile Churches to imitate the Church of the ancient Dis-
pensation in this respect, and to regard the commandments of
rere | God, requiring a provision for His Ministers at the
hands of the People, as addressed to themselves.
An interesting confirmation of the above remarks will be
found in the third Epistle of St. John, where he mentions, as a
special commendation of certain brethren, that they ‘‘ went forth
for His Name’s Sake (Christ’s), taking nothing of the Gentiles,”
μηδὲν λαμβάνοντες (St. Paul’s words, 2 Cor. xi. 20) ἀπὸ τῶν
ἐθνικῶν.
Lastly, we may say, that in this respect the teaching and
practice of the blessed Apostle St. Paul has been the fie
under God’s Providence, of the establishment of the Tithe-
System in Gentile Christendom, and of the spiritual blessings
that have been and are derived from it; and that wherever the
Gospel is obeyed, there those principles, which the Holy Spirit
has taught the world by St. Paul’s mouth, will be joyfully ac-
cepted and stedfastly maintained, and will bring forth their proper
fruits in the growth of the Christian life, and in the advance of
the kingdom of God.
9. Ob φιμώσεις βοῦν ἀλοῶντα] Thou shalt not muzzle the ox
while treading out the corn. (Deut. xxv. 4, LXX.) See on
Luke iv. 35.
— Μὴ τῶν βοῶν μέλει τῷ Θεῷ ;] Are oxen the special object
of God's care in this precept? This precept is also applied in the
same way by St. Paul in Tim. v. 18.
10. δ ἡμᾶς] for the sake of us Preachers of the Gospel.
St. Paul specially aims in this Epistle to show the spiritual, mvral,
and figurative character of the Mosaic Law. See x. 2, and com-
pare Tertullian (c. Marcion. iii. 16) vindicating the Divine origin
of the Law, and showing its connexion with the Gospel.
As Bengel observes, this is an instructive specimen of the
true mode of dealing with the Mosaic Law, even as to animals.
Compare note above on Acts x. 14.
— ἐπ᾿ ἐλπίδι---τοῦ μετέχειν) 80 A, B, C, and Griesd., Scholz.,
Lach., Tisch., Alf. Elz. has τῆς ἐλπίδος αὐτοῦ μετέχειν ἐπ᾽
ἐλπίδι with D***, E, J, K. And perhaps the true reading may be
a combination of the two, viz., ἐπ’ ἐλπίδι τοῦ μετέχειν τῆς ἐλπίδος
αὐτοῦ. The sense is that he that plougheth ought to plough in
Aope, and he that thresheth ought to thresh in hope, of par-
taking, together with him that ploughed, in that which be who
ploughed had hoped for.
12. πάντα στέγομεν] We endure and support all things; pro-
perly, like vessels which are water-tight, and do not allow any
thing to leak in or out. See above, 1 Theas. iii. 1. Compare
1 Cor. xiii. 7, ἡ ἀγάπη πάντα στέγει, and the passages in
Wetstein here.
18. παρεδρεύοντε:} assiduously attending on. So the best
MSS. Elz. προσεδρεύοντες. As to the fact of this participation,
see Levit. vii. 31, 32. Num. xviii. 9.
14. οὕτω καὶ ὁ Κύριος] The Levites lived of the holy portion
or revenue of the Temple as their ὀψώνιον or wages; even so the
Ministers of the Gospel must live by their calling. The Priests
were maintained out of the share they bad of the offerings of the
Altar; even just so the Ministers of the Gospel must: live by
their function of preaching the Gospel. Joseph Mede, book i.
oo xxi. on this text. See also Barrow, Serm. xii. Vol. i. p.
Tt aleo hence appears that by God’s command (οὕτω καὶ 5
Κύριος διέταξε) the maintenance to be provided for Ministera
under the Gospel must not be less ample and liberal than it was
under the Law. And to defraud them of their due is to rob God.
(Mal. iii. 8, 9.) What the maintenance of the Levitical Priest-
hood was, may be seen in Num. xviii. Levit. vi. vii., and other
passages quoted in one of the Editor’s Occasional Sermons “ On
Tithes Offerings,’”’ No. xxxviii. p. 118.
In S. Chrysostom’s expositions of, and homilies on, this
chapter, will be found much interesting material bearing on the
question of Ministerial Maintenance, and on the Collections of
the Offertory in the Church.
15. ᾿Εγὼ δὲ οὐ κέχρημαι οὐδενὶ τούτων] But I have used none
Of these things. 1 have not availed myself of any of these pleas
in my own particular case. St. Paul was content to waive all his
claims to ministerial maintenance, and to labour with his own
bands, in order to silence all imputation of self-interest, and to
set an example of Christian self-control in the exercise of Chris-
tian liberty, with a view to the salvation of others, and the edifi-
cation of the Church; and also in order that—providing for the
benefit of the Church in all future ages—he might urge with
greater force the claim of the Christian Priesthood to that minis-
terial maintenance which he himself waived in his own person,
and therefore would not be charged with self-interested designs
in stating it, as he does in many of his Epistles. (1 Cor. ix. 4.
6.12. 1 Thess. ii. 6, 2 Thess. iii. 8, 9. Gal. vi. 6. 1 Tim,
τ. 17.)
16. καὐχημα] matter for glorying. (See 2 Cor. xi. 10.) Ob-
serve the emphatic place of the personal pronoun μοι in this sen-
tence, and v. 18, J who am a signal monument of God’s grace, I
who heve had a special call from heaven, J who have been sent
by Christ, and ordained by the Holy Ghost, have nothing to
boast of, if I preach the Gospel, for I am under a strong necessity
to do so. And woe is me if I do not preach the Gospel.
— ἀνάγκη μοὶ ἐπίκειται necessity is laid upon me. The ob-
ligation of Conscience is here described by the Apostle, who owns
himself a debtor to the Greeks and Barbarians (Rom. i. 14), be-
cause he knew himself to be set apart by God to p the
Gospel to the Gentiles. And in 2 Cor. v. 14 he acknowledged
himeelf to be constrained (συνέχεσθαι), 88 persons are who are
bound by chains (see on Acts xviii. 5), to perform ἐλὲφ duty.
And in 1 Cor. ix. 16 he says that necessity is laid upon him, 80
that it is not free for him to live at ease; but woe is me (he says)
if I preach not the Gospel. The same obligation was felt an
expressed by the two Chief Apostles, Peter and John (Acts iv.
1 CORINTHIANS IX. 17—25. 111
ἐπίκειται: οὐαὶ yap μοὶ ἐστὶν ἐὰν μὴ εὐαγγελίσωμαι. 7" Εἰ γὰρ ἑκὼν τοῦτο ac.s.u.
πράσσω, μισθὸν ἔχω: εἰ δὲ ἄκων, οἰκονομίαν πεπίστευμαι. 18" Τίς οὖν μοὶ 0.1.1. 2.
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καταχρήσασθαι τῇ ἐξουσίᾳ pov ἐν τῷ εὐαγγελίῳ.
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Gal. 2.
τοῖς ὑπὸ νόμον ὡς ὑπὸ νόμον, μὴ dv αὐτὸς ὑπὸ νόμον, ἵνα τοὺς ὑπὸ νόμον κερ- τι, 1.3},
ο 2 Cor. 11. 7.
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νεῖς κερδήσω. Τοῖς πᾶσι γέγονα πάντα, ἵνα πάντως τινὰς σώσω. . 3 Πάντα δὲ £3,"
ποιῶ διὰ τὸ εὐαγγέλιον, ἵνα συγκοινωνὸς αὐτοῦ γένωμαι. i
3ε1 Οὐκ οἴδατε, ὅτι οἱ ἐν σταδίῳ τρέχοντες πάντες μὲν τρέχουσν, εἷς δὲ λαμ-
βάνει τὸ βραβεῖον ; οὕτω τρέχετε, ἵνα καταλάβητε. 35 " Πᾶς δὲ ὁ ἀγωνιζόμενος
20), who said, “‘ we cannot but speak.” Bp. Sanderson (de Oblig.
Conscient. iv. c. 23).
11. Ei γὰρ ἑκὼν x.7.A.] If of my own accord I do this (i.e.
presch the Gospel) J have wages, μισθὸν (Matt. xx. 8. Luke x. 7.
1 Cor. iii. 14. 1 Tim. v. 18), although I receive none from you.
But if, not of my own accord, I do it, then 7 have been entrusted
with a stewardship ; that is, in that case I reduce myself to the
condition of a domestic servant in a household, who does his duty
merely because he is Aired and obliged to do so.
In the former case I act with the loving alacrity of a son, in
the latter with the faithful obedience of a slave. In the former
case I act because I rejoice in my dusty, and because it is “‘ my
meat and drink” to do it; in the other case I act because I am
constrained to do it. And according to the spirit and temper
with which I do my duty here, will be my everlasting reward
hereafter. Cp. Origen and Chrysostom.
Hence it is evident that the character of the same act varies
much with the dispositions of the doer; and the Apostle teaches
the blessedness of a free and cheerful spirit in doing the service of
God. Cp. 2 Cor. ix. 7.
As to the accusative after πεκίστευμαι, see above, 1 Thess.
ii. 4. Rom. iii. 2, érsorebOnoay τὰ λόγια, and 1 Tim. i. 11, ὃ ἐπι-
στεύθην ἐγώ.
The interpretation of some Expositors (Meyer, De ῬΡείίο,
and others), who understand the great Apostle to say that he
himself did not preach ὁκὼν, voluntarily, but was forced to
preach, and was therefore no/ entitled to a μισθὸς, or ministerial
maintenance from man, and could not rightly claim it, seems at
variance with his own argument here, that a// Ministers, and he
himself among them, who preach the Gospel, are entitled to live
of the Gospel (ix. 14).
And the assertion which St. Paul makes, that he for special
reasons did ποί use his power in this respect (ix. 12) and enforce
his claim, is a sufficient proof that he had the power, and might
have enforced the claim; and the strength of his appeal to his
own practice in this respect, as exemplary to the Corinthians, lies
in the fact that he had the power, but chose voluntarily to waive
it for their edification, and that they also ought to act in a similar
spirit for the sake of their brethren.
The other interpretation specified above is grounded on a
in Morals, viz., that a person cannot do ἑκὼν, or volun-
tarily, that which he would be obliged to do under fear of con-
demnation ; whereas it is the high privilege and noble faculty of
the human will, when sanctified by grace, to transmute fear into
love, and to make dufy a delight, and to rejoice in doing freely
and joyfully that which, without the aid of the Holy Ghost, it
would do only in a servile spirit.
18. Τίς οὖν μοὶ ἐστὶν ὁ μισθός; What then are my wages?
Observe again μοὶ placed emphatically before its verb, and not
enclitically after it. (See v. 16). What wages then have I, who
receive none from you? My wages are that I will receive no
wages, but in preaching the Gospel will make (θήσω) the Gospel
without charge to those to whom I preach, so as not to strain my
power (καταχρήσασθαι, see vii. 3) in preaching the Gospel, and
set them an example, and teach them with what forbearance and
love towards others, and with what regard to the general edifica-
tion of the body of Christ, they also ought to use their liberty.
19. robs wAclovas] the most possible. ‘ Articulus habet vim
relativi ad omnes; quam plurimos eorum.” Bengel.
20. τοῖς ᾿Ιουδαίοις ὡς "lovdaios] to the Jews asa Jew, As the
Corinthians might well know from the fact of his having shorn
his head at their own harbour, Cenchree, because he had a vow
when he had last quitted them for Ephesus. See on Acts xviii.
18, also on Acts xvi. 3, concerning what Paul did to Timothy,
with whom he had been at Corinth, and whom he had now sent
to Corinth. Compare also Acts xxi. 26 as to his assumption
afterwards of the Nazarite Vow at Jerusalem.
In all these respects St. Paul displayed an example of that
Charity which condescends (συγκαταβαίνει) and accommodates
iteelf to the weaknesses of others, at the same time that it never
surrenders any thing that is true, or makes any compromise with,
or connivance at, what is false. ‘
Elz. omits μὴ ὧν αὐτὸς ὑπὸ νόμον, which is in A, B, C, D,
E, F, G, and has Θεῷ and Χριστῷ in v. 2].
22. ἀσθενή:] Elz. prefixes és, which is not in A, B, and
weakens the sense. And cp. 2 Cor. xi. 29, ris ἀσθενεῖ, κἀγὼ
οὐκ ἀσθενῶ;
The argument is, If, in my regard for the scruples of the
weak, 7 have thus forborne to use my Liberty, not merely by αὖ-
staining from what I might otherwise have been glad to do, but
also by doing what I otherwise would not have done, ought not
you much more to exercise a charitable self-restraint in abstaining
from meat offered in sacrifice to idols ?
— πάντα] Elz. prefixes τὰ, which is not found in the best
MSS., and seems to contravene the sense. St. Paul did not be-
come fofally and at once, but severally and singly, not absolutely
but respectively, all things to all men.
23. Πάντα] 80 A, B,C, Ὁ, E, Ε, 6. Elz. τοῦτο.
24. Οὐκ οἴδατε] He sums up this part of the argument by re-
ferring them not only to his own example, but even to that of
heathen competitors in the Games celebrated at their own Isthmus
and in other places in their neighbourhood, Nemea and Olympia.
They, in their preparations for their race, exercise self-denial ;
they abstain for many months together from luxurious diet; they
practise continual continence and temperance. Cp. Horat. A. P.
412, “Qui studet optatam,”’ &c., and the numerous similar illus-
trations in Welstein, p. 137.
And yet they contend only for a mere fading chaplet of
ine-leaves, parsley, or wild olive, which one only can obtain.
ow much more ought you to restrain your fleshly appetites
(whieh excite you to indulge in eating sscrificial meats and in
ication), in order that you may be able to ran with vigour
your Christian race; in which none who runs well can fail of
that immortal crown which Christ, the supreme Agonothetes,
will give to all who love His appearing? (2 Tim. iv. 8.)
Compare the conclusion of Tertullian’s Treatise de Spec-
taculis, and his eloquent language addressed to the Christian
Martyrs, and grounded on this passage of St. Paul (ad Martyros,
ce. 3): “ Proinde vos, benedicti, quodcunque hoc durum est, ad
exercitationem virtutum animi et corporis deputate. Bonum
agonem subituri estis, in quo Agonothetes Deus vivus est,
Xystarches Spiritus Sanctus, Corona eternitatis, bravium an-
gelicee substantis, politia in celis, gloria in seecula seeculorum.
Itaque Epistates vester Jesus Christus, qui vos spiritu unzit, et
ad hoc scamma produxit. . .. Nempe enim et athlete segregantur
ad strictiorem disciplinam, ut robori sdificando valeant, con-
tinentur a luxurid, a οὐδὲ lautioribus, a potu jucundiore ...
εἰ illi, inquit Apostolus, ut coronam corruptibilem conseguantur.
Nos, eternam consecuturi, carcerem pro paleestr& interpretemur,
ut ad Stadium tribunalis, bene exercitati incommodis omnibus,
producamur.” See also Clem. Rom. ii. 7, εἰς φθαρτοὺ ἀγῶνα:
καταπλέουσι πολλοὶ, ἀλλ᾽ ob πάντες στεφανοῦνται ἡμεῖς
οὖν ἀγωνισώμεθα, ἵνα πάντες στεφανωθῶμεν.
As to the diction here, στάδιον = spatium, the racecourse,
ἀρ μὰ, ee a ες τ τα
1 CORINTHIANS IX. 26,27. X. 1---8.
πάντα ἐγκρατεύεται: ἐκεῖνοι μὲν οὖν, ἵνα φθαρτὸν στέφανον λάβωσιν, ἡμεῖς δὲ,
ἄφθαρτον. 35 "᾿Εγὼ τοίνυν οὕτω τρέχω, ὡς οὐκ ἀδήλως: οὕτω πυκτεύω, ὡς οὐκ
ἀέρα Spar 3" ἀλλ᾽ ὑπωπιάζω μοῦ τὸ σῶμα καὶ δουλαγωγῶ, μήπως ἄλλοις
κηρύξας αὐτὸς ἀδόκιμος γένωμαι.
X. 1" Οὐ θέλω γὰρ ὑμᾶς ἀγνοεῖν, ἀδελφοὶ, ὅτι οἱ πατέρες ἡμῶν πάντες ὑπὸ τὴν
νεφέλην ἦσαν, καὶ πάντες διὰ τῆς θαλάσσης διῆλθον, 3 καὶ πάντες εἰς τὸν Μωῦσῆν
& 105. 39.
bExod.16.14,8. ἐβαπτίσαντο ἐν τῇ νεφέλῃ, καὶ ἐν τῇ θαλάσσῃ, ὃ" καὶ πάντες τὸ αὐτὸ βρῶμα
Ps, 105. 40,
600 Greek feet long = 612 English (cp. “ Athens and Attica,”
chap. xx.). The βραβεῖον (‘‘braviam,” Jren. iv. 7, whence
English bravo), or prize assigned by the βραβεὺς, βραβευτὴς,
or Agonotheta. Soph. (Elect. 692, 713). Cp. Philip. iii. 14.
2 Tim. iv. 7, where St. Paul applies the same metaphor to the
Christian course. Clem. Rom. 5, Παῦλος ὑπομονῆς βραβεῖον
ὑπέσχεν. Tertullian, just quoted, “ bravium angelice sub-
stantie.”” And as to the continence and discipline of ancient
foot-races, &c., see the authorities in Wefst. and Valck.
26. ᾿Εγὼ τοίνυν) 1, therefore—who am convinced of the truth
of what I have now said, and do not merely preach it, but
hares it in my own person—so run, not as uncertainly, as those
eathen racers do; for one only of them receives the prize. 7120
Sight, a8 a Boxer, not as one who beats the air, in ἃ σκιαμαχία,
as one who fences with a shadow or imagi: adversary. Eusiath.
(ὦ lliad. 4. p. 530), ἐν σκιαμαχίᾳ μαχόμενος, ὅ φασιν ἀέρα
δέρων.
or, ὑπωπιάζω μοῦ τὸ σῶμα] I chasten my own body. ὑπωπιάζω
is an athletic and pugilistic word ; literally, I make black and
blue with my fists, as a boxer does his adversary with ὑπώπια, or
bruises under the eyes, “‘lividum facio corpus meum, et in ser-
vitutem redigo”’ (ren. iv. 7). See on Luke xviii. δ, and cp.
Lucian. de Gymnas. 3 (quoted by Weéstein), αἰσχύνοντες τὰ
κάλλη τοῖς ὑπωπίοις ὡς κοτίνου ἐγκρατεῖς γένοιντο' νικήσαντες,
εἶπέ μοι, πάντες αὐτὸ λαμβάνουσιν; οὐδαμῶς, ἀλλ᾽ εἷς ἐξ ἀπά»-
των" εἶτ᾽ ἐπὶ τῷ ἀδήλῳ τῆς νίκης τοσαῦτα πονοῦσι, K.T.A.
— δουλαγωγῶ)] I reduce my body to slavery. The Co-
rinthians bad pleaded their ἐξουσία, or power, to indulge their
bodies by gluttony and fornication. St. Paul had said that he
would show his own liberty by not allowing his body to have
power over himself (1 Cor. vi. 12), and by bringing it into cap-
tivity, and by exercising lordship over it. This, he had taught
them, is true Liberty; not to be the slave of the body, but to
rule it as a slave. And he amplifies this assertion by saying that
he reduces his own body to slavery (SovAayary&), and beats it, as
an antagonist in a pugilistic combat (cp. Rom. viii. 13. 1 Pet.
ii. 11), in which be bruises it by self-discipline.
— μήπως ἄλλοις κηρύξα:--- ἀδόκιμος γένωμαι} lest 1, having
preached to others, should myself become reprobate, be rejected,
fail of the prize: ἀδόκιμος, "" vocabulum agonisticum” (Bengel),
as not having contended lawfully (2 Tim. ii. 5).
God's Predestination is secret to us. He alone knows who
are, and will continue to be, His own to the end. St. Paul him-
self, the most signal example of free grace that ever the world
saw, intimates that he might have been disobedient to the
heavenly call he had received (Acts xxvi. 19, where see note) ;
and therefore Grace is not irresistible ; and he tells us here that
he, who had been called in that supernatural manner, and had
obeyed the call, was not assured in his own mind of his own sal-
vation, and that he did not know but that he himself might fall
away from grace given, and become reprobate. Cp. Phil. iii. 11,
where see note.
Consequently, no one can be fully assured of his own final
acceptance with God; and it is, therefore, a dangerous and
deadly error to make personal assurance to be the essence of a
Justifying Faith. See on Rom. ix. 22, and above on 1 Cor. iv. 4,
and Barrow on Justifying Faith, Vol. iv. p. 105, Serm. iv.
It is true that we should endeavour so to repent, and to
perform whatever God requires of us, that we may thence acquire
@ good hope concerning our state; we should labour, that our
hearts may not condemn us of any presumptuous transgressing
our duty (Col. i. 23. Heb. iii. 6. 1 John iii. 21) ; and, consequently,
that we may become, in a manner, confident of God’s favour
toward us. But, when we have done the best we can, even when
we are not conscious of any enormous fault or defect, yet we may
consider, with St. Paul, ‘hat we are not thereby justified (1 Cor.
iv. 4), hut abide liable to the more certain cognizance and judg-
ment of God, who seeth not as man seeth (1 Sam. xvi. 7); that
we are not capable or competent judges of ourselves; nor are we
ever the better for thinking well of ourselves; since, as St. Paul
tells us again, he is not approved that commends himself, but
whom the Lord commendeth (2 Cor. x. 18): for that, delicta sua
quis intelligit (Ps. xix. 12)? who can thoroughly understand
and scan his own errors? who can say, I have made my heart
clean, I am purged of my sin ? (Prov. xx. 9.) Barrow (iv. p. 105).
Justifying Faith doea not consist in our being persuaded
that our sins are pardoned, or our persons just in God's esteem,
and that we are acceptable to God and possessed of His favour.
For Faith is represented in Holy Scripture as precedaneous to
God’s special benevolence, accepting and justifying our persons.
It is a previous condition, without which (as the Apostle teaches
us) it ἐδ impossible to please God (Heb. xi. 6).
Much Jess is that notion of Faith right, which defines it to be
a firm and certain knowledge of God’s eternal good-will toward
us particularly, and that we shall be saved. Cp. Barrow (ibid.
p. 107, 108).
Cu. X. L Οὐ θέλω γὰρ ὑμᾶς ἀγνοεῖν) For I would not have you
ignorant. He continues the argument against indulgence of the
bodily appetites in surfeiting and lust, by reference to the warnings
supplied by the History of the Israelites in the wilderness, which
is figurative of the Christian History, in spiritual Gifts and Pri-
vileges, and also in Divine Warnings and Judgments.
The same argument is treated in the Epistle to the Hebrews,
iii. 7—19; iv. 1—6.
2. ἐβαπτίσαντο) literally, “ii se baptizandos prebuerunt”
(see Valek. and Winer, Ρ: 228), or had themselves baptized,
“ baptismum susceperant” (Bengel), a more appropriate and
ison term than the reading of many uncial MSS. ἐβαπ-
τίσθησαν, which was not likely to have been altered by the
Copyists if it had been used by the Apostle, Acts xxii. 16,
ἀναστὰς βάπτισαι καὶ ἀπόλουσαι τὰς ἁμαρτίας σον. Compare
ἀπελούσασθε, 1} Cor. v. 11. The middle voice shows here the
free-will and act of the recipient of baptism.
The sense is—The Israelites ail offered themselves for bap-
tism into Moses, that is, with a pledge of obedience to him and
to the Law of which he was the minister (Gennadius, Photius),
Exod. xiv. 31. Compare Matt. xxviii. 19, εἰς τὸ ὄνομα. So you
Christians have been baptized into Christ. They received manifold
special gifts from heaven, as ye have. But yet they many of them
rebelled, and were destroyed. Be ye, therefore, warned by them.
— ἐν τῇ νεφέλῃ] In the Cloud. Moses baptized in the Cloud
and the Sea. But figuratively: the Sea foreshadowed the Water
of Baptism; the Cloud, the Spirit; the Manna, the Bread of
Life; the Drink, the Cup of Salvation (Greg. Nazian. Orat. 39,
p. 688). Cp. S. Basil, de Spir. Sancto, cap. xiv. Vol. iii. p. 26,
where he says that “the sea severing the Israelites from their
enemies, Pharaoh and his host, figured Baptism delivering us
from the tyranny of the Devil.’’ So the Baptismal Office of the
CuuncH of ENGLAND; “Almighty and Everlasting God, Who
didst safely lead the Children of Israel, Thy People, through the
Red Sea, tiguring thereby Thy Holy Baptism.”
S. Augustine considers the Red Sea as typical of Baptism
in another respect, viz. as introductory to the ofher Sacrament
{in Johann. Tract. xi.), as the passage of the Red Sea led to the
feeding on the Manna.
“Mare autem rubrum quid significet, audi Apostolum :
Nolo autem vos ignorare, fratres, quia omnes patres nostri sub
nube fuerunt, εἰ omnes per mare transierun{. Utquid per mare
transierunt, quasi queereres ab illo; secutus ait, Ef omnes per
Moysen baptizati sunt in nude ef in mari. (1 Cor. x. 1,2.) Si
ergo figura maris tantum valuit, species Baptismi quantum
valebit? Si quod gestum est in figura, trajectum populum ad
manne perduxit; quid exhibebit Christus in veritate baptismi
sui, trajecto per eum populo suo? Per baptismum suum trajicit
credentes, occisis omnibus peccatis, tanquam hostibus consequenti-
bus, sicut in illo mari omnes Egyptii perierunt. Quo trajicit,
fratres mei? quo trajicit per Baptismum Jesus, cujus figuram
tunc gerebat Moyses, qui per mare trajiciebat? quo trajicit? Ad
manna. Quod est manna? Ego sum, inquit, panis vivus, gui de
celo descendi. (Jobn vi. 51.) Manna accipiunt fideles, jam tra-
jecti per mare rubrum. Quare mare rubrum? jam mare, quare
et rubrum? Significabat mare illud rubrum baptismum Christi.
Unde rubet baptismus Christi, nisi Christi sanguine consecratus ὃ
1 CORINTHIANS X. 4.
¥ 4ec8 , . any eer 2 ae
πνευματικὸν ἔφαγον, 4" καὶ πάντες τὸ αὐτὸ πνευματικὸν ἔπιον πόμα
γὰρ ἐκ πνευματικῆς ἀκολουθούσης πέτρας, ἡ δὲ πέτρα ἦν ὁ Χριστός.
119
Be
e Exod. 17. 6,
ETWOV Num. 20. 11,
Quo ergo perducit credentes et baptizatos? Ad manna. Ecce 3 Chrys.
dico manna: notum est quid acceperint Judei, populus iste
Israel, notum est quid illis pluisset Deus de coelo; et nesciunt
catechumeni quid accipiant Christiani. Erubescant ergo, quia
nesciant ; transeant mare rubrum, manducent manna: ut
quomodo crediderunt in nomine Jesu, sic se ipsis credat Jesus.”
See also below on νυ. 6. Satan is our Pharaoh; Baptism is
our Red Sea; the Gift of the Spirit is our living Water: Christ
is our smitten Rock; smitten, as Man; but a Rock, as God.
Cyril (in Caten.). See also below on υ. 6.
3. πάντες τὸ αὐτό) All of them had the same privileges, but
did not all make the same use of them. Some Expositors have
supplied ἡμῖν after τὸ αὐτὸ, i.e. the same with us; but this
seems to be incorrect.
— πνευματικόν} spiritual. The food here, and the drink in
Ὁ. 4, are called spiritual, because they were Christ’s body and
blood in types. Bp. Feil.
Those things were representations, ‘a parte anée,’ of Christ’s
Body and Blood fo be given for men; our Sacraments are repre-
sentations, ‘a parte post,’ of Christ’s Body and Blood actually
given for men.
See above on 1 Cor. νυ. 7, 8.
4. ἔπινον γὰρ ἐκ πνευματικῆς ἀκολουθούσης πέτρας] for they
were drinking from a spiritual, following, Rock. They were
drinking, i.e. habitually; δέδοδαπί, something more than ὀέ-
berunt. “" Bibebant de spiritali consequente eos petra.” Ireneus,
iv. 27, and iv, 14. Cp. Winer, p. 240.
(1) Some Expositors interpret these words by reference to
the rabbinical tradition (see the authorities in Weéstein,) that the
Rock itself, which was smitten by Moses at God’s command at
Horeb, and from which the water flowed (Exod. xvii. 6), followed
the Israelites in their wanderings through the desert, and supplied
them with water.
(2) Others suppose that the stream, which gushed from the
Rock, followed them in their journeyings; and that St. Paul, in
saying that the Rock followed them, means that what issued from
it accompanied them in a perennial river, flowing with them in
their march. See Lightfoot here, and Mede’s Essay, Discourse
xliv. p. 246.
(3) But there does not seem to be any Scriptural authority
for either of these two opinions; nor does either of them appear
probable.
The former of them would be disproved at once, if, as some
learned men affirm, the Rock of Rephidim smitten by Moses is
still standing at Horeb, See the authorities in Kiito’s Illustra-
tions, pp. 122—125.
And the second opinion seems to be inconsistent with the
sacred narrative, that they murmured for want of water, after
the giving of water from Horeb. (Num. xx. 2—4; xxi. 5—17.)
If they had a river flowing with them, this could hardly have
been the case. Theodoret.
The testimony of Holy Scripture is uniform to the effect,
that in their wanderings through the wilderness, the Israelites
were fed with a constant supply of Bread from heaven, and of
Water from the Rock. Sce Exod. xvi. 4; xvii. 1—7. Deut.
viii. 15. Ps. Ixxviii. 15. 20; cv. 41; cxiv. 8. Nehem. ix. 15.
The impression produced by those passages is,—that as
there were clouds wherever they went, from which the manna
fell, s0 likewise there were Rocks from which the waters flowed.
There was what Ter(uilian calls (de Pat. 5), ‘‘ Manne escatilis
plavia et petree aquatilis sequela.” Hence we find rocks men-
tioned (in the plural, ong, tsurim) as giving water to the
people. (Ps. Ixxviii. 15.) And the word πέτρα is used generically
in the New Testament for rocky soti, as in Luke viii. 6. 13, con-
cerning the seed falling on rocky ground.
Wherever the Israelites were, there was a Rock,—not moving
Jrom place to place, which is contrary to the nature of a Rock,
but one ready to supply them with water, by the Divine inwardly-
working power of the ever-present spiritual ageucy and virtue
of Christ which followed them, and made the material rock to
gush out with water.
Hence the order of the words in this passage. St. Paul
does nut say ἐκ τῆς πνευματικῆς πέτρας τῆς ἀκολουθούσης, from
THE spiritual rock that followed them; but he says ἐκ πγεὺ-
ματικῆς ἀκολουθούσης werpds, from a spiritual following rock ;
and that Rock was Christ.
It was not any natural property of the material rock which
sent forth the water to the Israélites. If it had been so, it would
have sent forth water before that time. But it was another and
spiritual Rock which wrought the whole work, and that was Christ,
ever present with them, and working miraculously for them.
Vor. IL.— Parr III. ;
It was indeed a visible Rock which sent forth the water ;
it did not however do this by its own power, but by the virtue of
the spiritual Rock, which was ever present in its energy, and sup-
plied the needs of the thirsting multitude. Phofius, in an ex-
cellent Scholium in Caten., p. 188, where read ἀνασιμούσης, in
.. 12.
It was ποῦ the material rock that followed them; but it was
the Divine Grace which made the materia] rock pour forth
water wherever they went. Theodoret.
Observe also the preposition used by St. Paul; it is not
ἀπὸ, but ἐκ. What they drank, they drank not from the mate-
rial rock (which was incapable of yielding water), but they drank
out of (ἐκ) a spiritual Rock, which was Christ. It was Christ,
the spiritual Rock, Who gave them the water from the material
rock; as it was Christ in the Brazen Serpent Who healed them
when bitten by serpents. As the wise man says, “ He that
turned himself toward it, was not saved by the thing that he
saw, ἮΝ by Thee that art the Saviour of all.” (Wisdom
xvi. 7.
This spiritual Rock might well be said ἀκολουθεῖν, fo follow
them. For, its Virtue, which was Christ, appeared wheresoever
they went; just as signs and wonders are said to have folldwed
the first Preachers of the Word of God (Mark xvi. 20), because
Miracles appeared, in order to confirm it, wherever it was
preached.
This Exposition is also illustrated by what St. Paul bere
declares, viz. that these things were τύποι ἡμῶν, figures of what
now takes place in the Journey of the Christian Church through
the wilderness of this world to her heavenly Canaan.
“ The Rock was Christ.’” Therefore it was to be smitten
only once,—smitten by the Rod of Moses,—smitten by God’s
command. So Christ was once smitten with the curse of the
Law (Gal. iii. 10), of which the Rod was the instrument; and
smitten for our sakes (Isa. liii. 4—6),—smitten, in order that all
true Israelites, in every age of the Church, may drink the living
waters of salvation from His wounded side. See Jobn iv. 14.
Mede, p. 248. Mather on the Types, p. 143.
And after that He had been once smitten, He was to be
smilten no more. Christ, having died once, dieth no more
(Rom. vi. 9), and He was offered once for all (Heb. ix. 28).
He offered one sacrifice for sin (Heb. x. 12) ;'and by one offers
ing He hath perfected for ever them that are sanctified (Heb. x. -
10), and there remaineth no more sacrifice for sins. (Heb,
x. 26.)
Therefore the Rock in the wilderness was smitten but once.
We hear of no more smiting of the Rock by God’s command
after Horeb. But still, wherever the Israelites were, they were
to be refreshed by water from the Rock. How then was it to be
educed? The Rock was to be spoken to (Num. xx. 8), but not
to be emilten. The water was to be brought out by the Word,
and not by the Rod, of Moses. And, because, when the people
murmured at Kadesh for lack of water, Moses ‘spake unad-
visedly with his lips’? (Ps. cvi. 33), and said, ‘Must we fetch
you water out of this Rock?’’ (Num. xx. 10)—arrogating to
himself the power of producing the water; whereas he was only
an instrument in God’s hands for its production; and because he
smote the rock twice instead of speaking to it, therefore he was
not permitted to enter the promised Land. (Num. xx. 12.)
It is necessary to observe carefully that ali these thinge were
Sigures of us.
Christ was once smitten. He, Who is the Rock, the Rock
of ages, was smitten once, and there came forth from His wounded
side blood and water.
Those sacrificial and sacramental streams which were poured
forth once for all on Calvary, are ever ready to flow from the
Rock in every age of the pilgrimage of the Church to her heavenly
Rest.
But how are they to be educed? How are they to be
applied ὃ
They are not to be had by smiting the Rock again. This is
the error of the Church of Rome, which feigns that Christ is ever
being smitten, ever being sacrificed. This is an error worse than
that which excluded even Moses from the promised land. Those
streams of living water are not to be rightly had by emiting the
Rock, but by speaking to the Rock, which has been smitten once
for all for our sakes, and which is ever present, ever following
us, by virtue of the divine energy of Christ, ever ready to
pour forth living streams for the cleansing and refreshing of our
souls.
But bow are these streams to be bad? What is the instra-
mentality which God has appointed for making them flow? The
* @Q
ἐν τῇ ἐρήμῳ.
e Num. 11. 4, 88.
1 CORINTHIANS X. 5—12.
δ ἀν 4λλ᾽ οὐκ ἐν τοῖς πλείοσιν αὐτῶν ηὐδόκησεν ὁ Θεός: κατεστρώθησαν yap
6 « Ταῦτα δὲ τύποι ἡμῶν ἐγενήθησαν, εἰς τὸ μὴ εἶναι ἡμᾶς ἐπιθυμητὰς κακῶν,
11) ταῦτα δὲ πάντα
Ps. 106. 14.
fExod. 32.6. καθὼς κἀκεῖνοι ἐπεθύμησαν. 7 Μηδὲ εἰδωλολάτραι γίνεσθε, καθώς τινες αὐτῶν,
ὡς γέγραπται, Ἐκάθισεν ὃ λαὸς φαγεῖν καὶ πιεῖν, καὶ ἀνέστησαν παίζειν"
Num. 25.19. 8 © μῃδὲ πορνεύωμεν, καθώς τινες αὐτῶν ἐπόρνευσαν, καὶ ἔπεσαν ἐν μιᾷ ἡμέρᾳ
hExod.17.2,7. εἰκοσιτρεῖς χιλιάδες. 5." Μηδὲ ἐκπειράζωμεν τὸν Χριστὸν, καθὼς καί τινες
Ps. 78. 18, 58. ὑτῶ ΐ Στ te cov 2 "πρό 101 ᾿ , ,
Pe. 78. 18, 6... αὐτῶν ἐπείρασαν, καὶ ὑπὸ τῶν ὄφεων ἀπώλοντο. Μηδὲ γογγύζετε, καθώς
Lure ι6.3. χινες αὐτῶν ἐγόγγυσαν, καὶ ἀπώλοντο ὑπὸ τοῦ ὀλοθρενυτοῦ.
Num. 14. 2, 29, 36. a 8. 224 3 , δὲ 8 θ , ea 9 a ‘ {y
Pallos is, τυπικῶς συνέβαινον ἐκείνοις ἐγράφη δὲ πρὸς νονθεσίαν ἡμῶν, εἰς ods τὰ τέλη
ch.9.10. τῶν αἰώνων κατήντηκεν.
12 Ὥστε ὁ δοκῶν ἑστάναι βλεπέτω μὴ πέσῃ.
Ministry of the Word; “accedit Verbum ad Elementum, et fit
Sacramentum.”
The Christian Minister does not smite the Rock, but speaks
to Yr, when be uses the divinely appointed words, ‘I baptize
thee,” and applies the sacramental water, which derives all its
virtue from Christ’s death, and flows, as it were, from His side,
opened once for all, for the mystical washing away of sin.
He does not smite the Rock, but he speaks to it, when he
uses the divinely appointed words, ‘This is My Body, this is
My Blood,” and exhibits that bread and dispenses that blood
which derives its virtue from Christ’s death, and flows from the
Rock smitten once for all, for our sakes.
Thus the punishment of Moses affords a double warning to
Christ’s Ministers ;
(1) That they should not imagine that they themselves are
sources of divine Grace. They are only channels. Let them not
say, Shall we fetch you water out of the Rock? The spiritual
water which they supply is not the gift of men, but of Christ.
(2) That they should not smite the Rock which has been
once smitten. They are not to suppose that Christ is to be again
slain, or that the ever to be repeated Sacrament of the Altar
repeats or continues the One Sacrifice of Calvary. But they
must continually speak to the Rock which has been once smitten.
Their office is to elicit the streams of living water by the Ministry
of the Word, and to dispense them for the cleansing and refresh-
ing of the souls of all true Children of Abraham iu every stage
of the journey of the Church through the wilderness of the
world.
Thus discharging the duties of their Ministry they may escape
the Massahs and Meribahs of controversy, and find a place of rest
for their own souls in their heavenly inheritance.
See below on Heb. x. 12.
6. τύποι ἡμῶν] Figures of us,—of our privileges, and of our
duties, and of our dangers. See above, vv. 2 and 4.
On the figurative character of the pilgrimage of the Israelites
in the wilderness, see particularly the interesting Letter of S. Je-
rome to Fabiola, De xlii. Mansionibus Israélitarum in Deserto,
Vol. ii. p. 586—605. See also 8. Macarius (Homil. 47, p. 227,
of Greg. Thaumaturg. Opera) for a valuable exposition and ap-
plication, in a Christian sense, of the deliverance of the Israelites
from Egypt by the passage of the Red Sea, the Paschal Lamb,
the bitter herbs, the spoiling of the Egyptians, the spring-time of
the Passover, the attitude of those who ate it, the darkness of the
night in which they escaped from Egypt, the passage of the
sea, the song of deliverance, the change of the bitter waters of
Marah into sweet, by the casting in of wood, and other circum-
stances of the Exodus containing materials for Homilies at
He concludes with saying, All these things that happened to
the Israelites were figures of what is now vouchsafed fo vs. The
ancient Diepensation was a shadow of the Gospel. Their Cir-
ecimcision, the Tabernacle, the Ark, the Pot of Manna, the Priest-
hood, the Incense, the Ablutions, and whatever else was done
under Moses and the Prophets, was done for the sake of the hu-
man soul, which, having been created in God’s image, fell into
bondage and darkness, and has now been espoused to Christ.
The following is from 5. Augustine (Serm. iv. 9):—
Persecutores Agyptii et Pharao persequuntur exeuntes de
ZEgypto Judeos: persequuntur populum Christianum ta
ipsorum, et Diabolus princeps peccatoram. Sed sicut Judeos
usque ad mare persequuntur Agyptii; sic Christianos usque ad
Baptismum persequuntar peccata.
Intendite, fratres, et videte: liberantur per mare Judeei, ob-
ruuntur in mari Agyptii: liberantur Christiani in remissione pec-
catorum, delentur peccata per Baptismum. Exeunt post mare
Rubrum, et ambulant per ecremum: sic et Christiani post Bap-
tismum nondum sunt in terra repromissionis, sed sunt in spe.
Seculum autem hoc eremus est; et veré Christiano est
eremus post Baptismum, si intelligat quod accepit. Si non soliim
signa corporalia in illo fiant, sed si etiam in corde spiritualis
effectus, intelligit sibi eremum esse istum mundum, intelligit in
peregrinatione se vivere, patriam desiderare. Quamdiu autem
desiderat, in spe est.
Audi Apostolum, quia ista figure nostre fuerunt. Nolo
enim, inquit, vos ignorare, fratres, guia omnes patres nostri sub
nube fuerunt. Si sub nube fuerunt, sub caligine fuerunt. Quid
est, sub caligine fuerant? Non eis intelligeutibus spiritualiter,
que cum eis corporaliter agebantur. Ei omnes per mare (rans-
ierunt, et omnes in Moyse baplizati sunt, et omnes eumdem
cibum spiriinalem manducaverunt. Datum est enim illis manna
in deserto (Exod. xvi. 13), sicut nobis datur dulcedo Scriptu-
rarum, ut duremus in ista eremo vite humane. Et norunt quale
manna accipiunt Christiani, quibus dixit ipse Psalmus, Gusfale et
videte, quam suavis est Dominus (Ps. xxxiii. 9). Et omnes, in-
quit, eumdem cibum sptritualem manducaverunt. Quid est,
eurndem? Idem significantem. Et omnes eumdem potum spiri-
tualem biberunt. Et attende quomodo unam rem exposuit, et
cetera tacuit: Bibebant enim de spirituali sequente petré; petra
autem erat Christus. Hac autem figure nostre fuerunt. (1 Cor.
x. 1—6.) Illis sant exhibite, sed figure nostre fuerunt: quia
illis corporaliter exhibdbantur, nodis spiritualiter significabantur.
Ergo illi qui corporaliter ea tenuerunt, ad vetus Testamentam
pertinuerunt.
See also above on v. 2.
1. Ἔκάθισεν --- wale] Exod. xxxii. 6, literally from LXX.
Παίζειν describes the wanton dancing round the Idol. The text
is cited to show that Idolatry is often a consequence of Gluttony,
and that in eating meats offered to idols the Corinthians might
easily be tempted to Idolatry, and also to Fornication, which at”
Corinth was associated with Idolatry. The word παίζειν, fo play,
includes both sins. See the authorities in Wefstein here.
8. εἰκοσιτρεῖς χιλιάδες twenty-three thousand. In Numbers
xxv. 9, twenty-four thousand are mentioned as having died in the
plague. St. Paul speaks of the mortality of one day only, Moses
of the whole. And as both these numbers are round numbers,
perhaps the precise number may be between the two. Bengel.
Cp. Heb. iii. 16, 17.
9. Χριστόν] From this and other passages (e.g. Heb. xi. 27)
the Fathers inferred that the Eternal Word of God revealed Him-
self before His Incarnation by Angels to the Patriarchs, and
administered the affaira of the Old Dispensation. See S. Cyril,
Cat. x. 6, 7, Eused. E. H. 1—3, and Bp. Fell here.
— τῶν ὄφεων) the serpents of fire, Num. xxi. 6.
10. ἐγόγγυσαν) In Egypt, where they had meat enough, they
murmured for want of liberty. (Exod. i. 14.) In the wilderness,
where they had liberty enough, they murmured for want of meat,
and would have exchanged their liberty for the flesh-pots of
Egypt. Num. xi.5. Bp. Sanderson (i. 158).
11. τυπικῶς figuratively. So A, B, C, K, and many Fathers ;
a better reading than that of ΕἰΖ., τύποι. These things did not
happen to ¢hem as types or examples, but they happened to them
τυκικῶς, i.e. typically, so thet they might see Christ and Chris-
tians in them, by the eye of Faith.
— xarhyrnxevy] have come. So B, D*, E*, F, G, and several
Fathers ; a better reading than that of Elz., κατήντησεν.
1 CORINTHIANS X. 13—16. 115
13* Πειρασμὸς ὑμᾶς οὐκ εἴληφεν, εἰ μὴ ἀνθρώπινος" ' πιστὸς δὲ ὁ Θεὸς, ὃς Rom 11. 20.
οὐκ ἐάσει ὑμᾶς πειρασθῆναι ὑπὲρ ὃ δύνασθε, ἀλλὰ ποιήσει σὺν τῷ πειρασμῷ | Tht 5. 34.
καὶ τὴν ἔκβασιν, τοῦ δύνασθαι ὑπενεγκεῖν. he és.
te 1. δ.
4 ™ Διόπερ, ἀγαπητοί pov, φεύγετε ἀπὸ τῆς εἰδωλολατρείας. 15 ‘Ns φρονί- a 2. cons
a 8. 125.
μοις λέγω" κρίνατε ὑμεῖς ὅ φημι. Dan. δ 17.
ἰ6 υ Τὸ ποτήριον τῆς εὐλογίας ὃ εὐλογοῦμεν, οὐχὶ κοινωνία τοῦ αἵματος 3m 10. 28. δ0.
2Cor. 1. 10. ἃ 12. 8--10. 2 Tim. 4.18. 1 Ροῖ. 1. δ. 2 Pet. 2. 9, τὰ 2 Οογ. 6.17. 1 John 5. 12. n Matt. 36. 36. ch. 11. 23, 24.
18. ὑπὲρ ὃ δύνασθε] ‘ supra quod potestis,’ above your power. The following important passage describes the primitive use
There is no ellipsis here any more than in the Latin ‘ possunt, | of the Christian Church in the Administration of the Holy Com-
quia posse videntur.’ Cp. Winer, p. 520. munion ; Justin Martyr (Apol. § 84, 85), προσφέρεται τῷ προεσ-
— σὺν τῷ πειρασμῷ καὶ τὴν ἔκβασιν] with the trial will give | τῶτι τῶν ἀδελφῶν ἄρτος, καὶ ποτήριον ὕδατος καὶ xpd-
the escape; intimating that God never sends trials which have no | ματος, καὶ οὗτος λαβὼν αἶνον καὶ δόξαν τῷ Πατρὶ τῶν ὅλων διὰ
egress. τοῦ ὀνόματος τοῦ Ὑϊοῦ καὶ τοῦ Πνεύματος ‘Aylov ἀναπέμπει, καὶ
— τοῦ δύνασθαι), As to this use of the infinitive after τοῦ, εὐχαριστίαν ὑπὲρ τοῦ κατηξιῶσθαι τούτων παρ᾽ αὐτοῦ ἐπὶ πολὺ
signifying the purpose and result, see Matt, iii. 13; xiii. 3; | ποιεῖται" οὗ συντελέσαντος τὰς εὐχὰς καὶ τὴν εὐχαριστίαν πᾶς ὅ
xxiv. 45. Luke ii. 27; v. 7; xxi. 22; xxii. 31. Acts iii, 2. | παρὼν λαὸς ἐπευφημεῖ λέγων, ᾿Αμήν. Εὐχαριστήσαντος δὲ τοῦ
Winer, § 44, p. 290. προεστῶτος καὶ ἐπευφημήσαντος παντὸς τοῦ λαοῦ, of καλούμενοι
14. φεύγετε ἀπό] fly from; fly all occasions, such as Feasts | wap’ ἡμῖν διάκονοι διδόασιν ἑκάστῳ τῶν παρόντων μεταλαβεῖν
and Meetings, which minister to Idolatry. A stronger expression | ἀπὸ τοῦ εὐχαριστηθέντος οἴνου καὶ S8aros, καὶ τοῖς οὐ παροῦσιν
than φεύγετε with an accusative. ἀποφέρονσι. Kal ἡ τροφὴ αὕτη καλεῖται wap’ ἡμῖν Εὐχαριστία.
1δ. κρίνατε ὑμεῖς] judge ye. A precept showing that divine | For an English translation of portion of the above, see below on
Grace does not exclude, but rather presumes, the use of Human | xiv. 15.
Reason. As Hooker observes against those who would annul Having stated that no one is admitted to partake of the
the office of Reason in matters of Religion (Pref. E. P. c.3):— | Holy Eucharist who does not believe the Articles of the Faith,
The first mean whereby nature teacheth men to judge good | and has not been baptized in “ tbe laver for the remission of Sins
from evil, as well in laws as in other things, is the force of their | and Regeneration,” and who does not live δ holy life as Christ
own discretion. Hereunto, therefore, St. Paul referreth often- | has commanded, S. Justin Martyr adds,—We do not receive
times his own speech, to be considered of by them that heard | this bread as common bread, and this drink as common drink;
him. ‘I speak as to them which have understanding, judge ye | but, as Jesus Christ our Saviour, being Incarnate by the divine
what I say" (ἰ Cor. x. 15). Again, afterward, “‘ Judge in your- | Word, had flesh and blood for our salvation, so we are taught
selves, is it comely that a woman pray uncovered?’’ (1 Cor. xi. | thatthe food which has been blessed with thanksgiving (εὐχαριστη-
13). The exercise of this kind of judgment our Saviour re- | θεῖσαν) by means of the Prayer of the Word received from Him,
quireth of the Jews. (Luke xii. 56, 57.) In them of Berea the | and from which by transmutation our blood and flesh are
Scripture commendeth it. (Acts xvii. 11.) Finally, whatsoever we | nourished, is the flesh and blood of that Jesus Who was in-
do, if our own secret judgment consent not unto it, as fit and | carnate. For the Apostles in their records, which are called
good to be done, the doing of it to us is sin, although the thing | Gospels, deliver, that Jesus commanded, and that when He had
itaelf be allowable. St. Paul's rule, therefore, generally ia, ‘‘ Let | taken bread and given thanks, He said, "" Do this in remembrance
every man in his own mind be fully persuaded of that thing which | of Me. This ie My Body.”
he either alloweth or doth” (Rom. xiv. δ). See also S. Cyril Hierosol. Catech. Myst. v. c. 7, who says,
16—21.] For an exposition of these verses, with a special | ‘‘ We beseech the all-merciful God to send the Holy Ghost upon
reference to the Romish, Lutheran, Calvinistic, and Zwinglian | the Elements, that He may make the bread Christ’s body, and
interpretations of them, see Waterland on the Doctrine of the | the wine Christ’s blood.” As to the sense of these words, see
Eucharist, viii. Vol. vii. p. 196 - 234. Waterland on the Eucharist, chap. x. Vol. vii. p. 294; and on the
16. Td w 1 The Cup. St. Paul proceeds to confirm his | Prayer of Invocation in the Holy Communion, see Bingham
argument against fornication and participation in idolatrous meals, | xv. 3. 11, Brett’s Collection of the principal Liturgies, a.p.
by considerations drawn from the institution, administration, and | 1720, Daniel’s Codex Liturgicus, iv. p. 69, 411, 672, Lips. 1853,
reception of the Holy Communion ; thus showing, by an example, | and Neale’s Ancient Liturgies, 1858.
the important bearing of that Holy Sacrament on Christian life It is observabie that two of the Evangelists, Matthew
and practice. (xxvi. 26) and Mark (xiv. 22) use the word εὐλογήσας in their
It is remarkable that here and v. 21 St. Paul introduces the | description of Christ’s action at the institution of the Lord’s
mention of the Eucharistic Cup before that of the Bread. Supper, before the consecration of the Bread: and St. Luke
Why was this? (xxii. 19) and St. Paul (1 Cor. xi. 24) use the word εὐχαριστήσας ;
(1) Perhaps there was more danger of those immoral and | but in the benediction of the Cup, St. Matthew (xxvi. 27) and
lascivious consequences, against which he is writing, from ex- | St. Mark (xiv. 23) use the word εὐχαριστήσας, whereas St. Paul
ceases in the Wine at the idolatrous feasts than in the Bfeats; | uses the word εὐλογία here.
and therefore even more danger of an unwortby reception of the This appears to be an example of the agency of Divine In.
Holy Communion from participation in the Cup of devils than in | spiration giving a fuller and clearer view of what was in the
the fable of devils. Divine Mind of Christ, by means of variely of expression. See
(2) The Apostle has also thus shown the essential inde- | Preface to the Gospels, p. xxii.
pendence of the Cup, as a necessary part of the Holy Communion, The action of Christ in the institution of the Lord’s Supper
and supplies a caution against the Romish Error that as blood is | was eucharistic and also euloyistic; it was one of Thankegiving,
contained in the human body, #0 Christ’s blood, as well as body, | and one of Benediction; and in the application of each of the
is exhibited in one dind in the Holy Eucharist (Concil. Tyid. | terms to each of the elements by the writers of Holy Scripture,
Sess. xiii.), and consequently the Cup may be withheld from the | we learn more fully and clearly what the true character of the
faithfal. Holy Communion is, and what are our duties in its administration
(3) As in the various Scriptaral passages which mention the | and reception. :
Three Persons of the Ever-blessed Trinity, each is severally put On this subject see further on 1 Cor. xi. 24, 26.
Jirat in order to show their equality, 20 in the Scriptural — κοινωνία τοῦ aluaros] St. Paul supplies by the word
which mention the Eucharistic elements, each is severally put first to | κοινωνία, which he uses twice in reference to the Holy Sacrament
show their equal dignity, and the equal necessity of receiving each. | of the Lord’s Supper, an important article of doctrine as to its
On this » compare notes below on xiv. 13. true nature and use. It is the Communion of the Body and
past ge ebdoylas}] The cup of the Blessing. The | Blood of Christ, the divinely appointed means for communicating
Genitive is used according to a Hebrew idiom (see Vorst. de | His Body aud Blood. And thus he explains our Lord’s words as
Hebraism. N. T. pp. 252. 573, and Note on Matt. xxiv. 15, and | recorded in the sixth chapter of St. John (vi. 51—56).
Luke xiii. 27; xviii. 6. Acta ix. 15) with a pregnant significance; S. Chrys. aske well, ‘Why does not St. Paul use the word
the Cup which received the blessing from Christ at the insti- | μετοχή (participation) here? why does he use the word κοινωνία
tution of the Holy Supper, and which is consecrated with a dless- | (communion)? In order to show the intimacy of our union
ing from us at its administration, and which is one of the 3 herein. For we communicate not only by participation (μετοχή),
appointed means for conveying a blessing to those who receive it | but by union (τῷ ἑνοῦσθαι). We are united to Christ by this
worthily. Bread, as that Body has been re to Him—and He has given
2
qch. 8. 4.
1 CORINTHIANS X. 17—19.
aA xX a 9 a Ὁ ὃ λῶ > " ’ A ao aA
τοῦ Χριστοῦ͵ ἐστι; τὸν ἄρτον, ὃν κλῶμεν, οὐχὶ κοινωνία τοῦ σώματος τοῦ
Χ a 23 . Woy f. » ἐν a e 73 εν ,
ριστοῦ ἐστιν; ὅτι εἷς ἄρτος, ἕν σῶμα οἱ πολλοί ἐσμεν" οἱ γὰρ πάντες
> ma €~en Ad ao 18 Ρ id Qa 3 ΝΥ a ,’ 3 ε
ἐκ τοῦ ἑνὸς ἄρτου μετέχομεν. Βλέπετε τὸν ᾿Ισραὴλ κατὰ σάρκα' οὐχ οἱ
ἐσθίοντες τὰς θυσίας κοινωνοὶ τοῦ θυσιαστηρίου εἰσί; 18 " Τί οὖν φημι; ὅτι
us His Body in order that by communion with it, we may be
delivered from the body of death, and be attempered (ἀνακερασθῶ-
μεν) by it to everlasting /{fe.” See on v. 17.
8. Chrysostom dwells here, and more at length on συ. 24,
on the important doctrine that communion with Christ’s body in
the Holy Eucharist is the appointed means to the faithful for the
sanctification, and for the preservation, of their bodies, as well as
of their souls, to everlasting life: δ doctrine happily embodied by
the Cnurcu of ENGLAND in the prayer of her Communicants,
that their sinful bodies may be made clean by His body, as well
as their souls washed by His most precious blood, and in the
words with which she distributes both the elements to her Com-
municants. ‘The Body of our Lord Jesus Christ, which was
given for thee, preserve thy body and soul unto everlasting life.”
A doctrine too little regarded by many, who neglect the
divinely appointed means offered them for the happiness of the
body in a glorious Resurrection and a blissful Immortality. Cp.
Irenaeus v. 2, 3. -
Some false teachers, in ancient times, took upon them to
reject the doctrine of the Resurrection of the body, conceiving
that the disembodied sou! only had any concern in a life to come.
Here, again, the Sacrament of the Eucharist was a kind of
armour of proof against the seducers. For as the consecrated
Bread and Wine were the authentic symbols of Christ’s Body and
Blood, and were, in construction and certain effect (though not
in substance) the same with what they stood for, to all worthy
receivers; it was manifest, that bodies so incorporated with the
body of Christ, must of course be partners with it in a glorious
Resurrection. Thus was the Eucharist considered as a sure and
certain pledge to all good men of the future Resurrection of their
bodies, symbolically fed with the Body of Christ. For like as
the branches partake of the vine, and the members of the head,
80 the bodies of the faithful, being by the Eucharist incorporate
with Christ’s glorified body, must of consequence appertain to it,
and be glorified with it. This is the argument which the Christian
Fathers insisted upon, and with this they prevailed (Jgnat. Epist.
ad Ephes. cap. xx. p. 19. Ireneus, lib. iv. cap. 18, p. 261; lib. v.
cap. 2, p. 294. Tertuil. de Resurr. Carnis, cap. viii. p. 330,
Rigolt. Conf. Athanas. Epist. iv. ad Serap. p. 710, edit. Bened.)
i on the doctrinal use of the Sacraments (Vol. viii.
Ῥ. 132).
The reader’s attention is invited to the words of Hooker on
this important subject, as quoted in the note on John vi. 25,
especially the paragraphs beginning, ‘‘ Thus much they knew.”
On the doctrine of the Hoty Evcuanrisr, the reader may
see what has been already offered to his consideration in the
notes on John vi. 52—63, and the “ Review” at the end of
that chapter. Compare notes above, | Cor. v. 7, 8; x. 4.
16—20, and below, notes on Heb. x. 12; xiii. 10.
With regard to the unspeakable mystery of the manner of
the communication of the Body and Blood of Christ to us in the
Holy Eucharist, the more learned and wise, the more devout and
holy a man is, the less will he be disposed to indulge in curious
lations and presumptuous dogmatism, and the more ready
he will be to adopt the wise and reverent language of Hooker, as
quoted in the npte below on Eph. νυ. 30, to which may be added
what the same Author writes,—
aa There are but three Expositions made of “ This is my
ly:
The first, this is in itself before participation really and
truly the natural substance of my body, by reason of the co-
existence which my omnipotent body hath with the sanctified
element of bread, which is the Lutheran’s interpretation ;
The second, “ This is itself, and before participation, the
very true and natural substance of my body, by force of that
Deity which, with the words of consecration, abolisheth the sub-
stance of bread, and substituleth in the place thereof my Body,”
which is the Popish construction.
The last, ‘‘ This hallowed food, through concurrence of
divine power, is in verity and truth unto faithful receivers,
instrumentally a cause of that mystical participation, whereby
as I made myself wholly theirs, so I give them in hand an aciual
possession of all such saving grace as my sacrificed body can
yield, and as their souls do presently need, this is to them and
in them My Body.”
Of these three rehearsed interpretations, the last hath in it
nothing but what the rest do all approve and acknowledge to be
most true, nothing but that which the words of Christ are on all
sides confessed to enforce, nothing but that which the Charch
of God hath always thought necessary, nothing but that which
alone is thought necessary for every Christian man to believe
concerning the use and force of this Sacrament; finally, nothing
but that wherewith the writings of all Antiquity are consonant,
and all Christian Confessions agreeable. And as truth in what
kind soever is by no kind of truth gainsayed, so the mind which
resteth itself on this, is never troubled with those perplexities
which the other do both find, by means of so great contradiction
between their opinions and true principles of reason grounded
upon experience, nature, and sense.
Such as love piety will, as much as in them lieth, know all
things that God commandeth, but especially the duties of service
which they owe to God. As for his dark and hidden works, they
prefer, as becometh them in such cases, simplicity of faith before
that knowledge, which, curious/y si/fing what it should adore,
and disputing too boldly of that which the wit of man cannot
search, chilleth for the most part all warmth of zeal, and bringeth
soundness of belief many times into great hazard.
Let it, therefore, be sufficient for me, presenting myself at
the Lord’s Table, to know what there I receive from Him,
without searching or inquiring of the manner how Christ per-
formeth His promise. Let disputes and questions, enemies to
piety, abatements of true devotion, and hitherto in this cause but
overpatiently heard, let them take their rest. Let curious and
sharp-witted men beat their heads about what questions them-
selves will. The very letter of the word of Christ giveth plain
security that these mysteries do as nails fasten us to His very
cross, that by them we draw out, as touching efficacy, force, and
virtue, even the blood of His gored side; in the wounds of our
Redeemer we there dip our tongues, we are dyed red both
within and without, our hunger is satisfied, and our thirst for
ever quenched; they are things wonderful which he feeleth,
great which he seeth, and unheard of which he uttereth, whose
soul is possessed of this Paschal Lamb, and made joyful in the
strength of this new wine; this Bread hath in it more than the
substance which our eyes behold; this Cup, hallowed with
solemn benediction, availeth to the endless life and welfare both
of soul and body, in that it serveth as well for a medicine to heal
our infirmities, and purge our sins, as for a sacrifice of Thanks-
giving; with touching it sanctifieth, it enlighteneth with belief,
it truly conformeth us unto the image of Jesus Christ; what
these elements are in themselves it skilleth not; it is enough that
to me which take them they are the Body and Blood of Christ ;
His promise in witness hereof sufficeth, His word He knoweth
which way to accomplish. Why should any cogitation
the mind of a faithfal communicant but this, O my God, Thou
art true, O my soul, thou art happy? (Hooker.)
— τὸν ἄρτον} the bread. He still calls it dread, even after
consecration. And so | Cor. xi. 26. And so the ancient Canon
of the Mass,—still retained in the Missal as a witness against
Transubstantiation (see on Matt. xxvi. 26), and yet it is the cum-
munion of the Body of Christ.
11. els ἄρτος) one bread—marking Unity among many:
wherein many grains are kneaded together. See on Matt. xxvi. 26.
As Augustine says, in Johann. Tract. 27, “ Dominus noster Jesus
Christus corpus et sanguinem suum in eis rebus commendavit,
que ad unum aliquid rediguntur ex multis. Namque aliud in
unum ex multis granis confit, aliud in unum ex multis acinis
confluit.”” Some translate ἄρτος here foqf: but they could not
all partake of one loaf.
— μετέχομεν} we are partakers. We must distinguish be-
tween μετέχειν and κοινωνεῖν. μετέχειν is properly to take a
part of a thing with others who have also their several shares.
But κοινωνεῖν is to partake in common with others in one un-
divided thing. See Chrys. and Waterland vii. 127. The Holy
Eucharist is a Communion to us of the one body and blood of
Christ. And we are all joint partakers with each other of that
one Body and Blood. See above on v. 16.
18. τὸν ᾿Ισραὴλ κατὰ σάρκα] Consider the example of Jews,
who are the mere carnal Israel, for the Christian Church is the
true Jerusalem, the spiritual Israel. They who eat of the
Levitical Sacrifices are communicants of the altar in the Temple.
So you, if you eat of idolatrous sacrifices, communicate in the
worship, and are subject to the influence, of the deity to whom
they are offered.
1 CORINTHIANS X. 20—31.
3
εἰδωλόθυτον τί ἐστιν, ἢ ὅτι εἴδωλον τί ἐστιν ; 3 " ἀλλ᾽ ὅτι ἃ θύουσι τὰ ἔθνη,
,’ A na
δαιμονίοις θύει, καὶ οὐ Θεῷ: οὐ θέλω δὲ ὑμᾶς κοινωνοὺς τῶν δαιμονίων γίνεσθαι.
117
r Lev. 17. 7.
Deut. 82. 17.
Ps. 106. 37.
Rev. 9. 20.
"Οὐ δύνασθε ποτήριον Κυρίου πίνειν καὶ ποτήριον δαιμονίων: οὐ δύνασθε 5 Devt, sz. τι.
ms or. 6. 15.
τραπέζης Κυρίου μετέχειν, καὶ τραπέζης δαιμονίων. ™'*H παραζηλοῦμεν τὸν t Ἑκοὰ, 20.5.
Κύριον ; μὴ ἰσχυρότεροι αὐτοῦ ἐσμεν ;
&6.
33. Πάντα ἔξεστιν, ἀλλ᾽ οὐ πάντα συμφέρει: πάντα ἕξεστιν, ἀλλ’ οὐ πάντα 533. 16,2.
οἰκοδομεῖ. ™ * μηδεὶς τὸ ἑαυτοῦ ζητείτω, ἀλλὰ τὸ τοῦ ἑτέρου.
35 Πᾶν τὸ ἐν μακέλλῳ πωλούμενον ἐσθίετε,
& 8.9.
Rom. 14. 15, 20.
x Rom. 15. 1, 2.
δὲν > a ὃ x ‘ ’
μηδὲν ἀνακρίνοντες διὰ τὴν συνείς ch. 9.18, 23.
a a & 18, 5.
Syour τοῦ Kupiov yap ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς. ™ Ei τις Priva 45,2.
aA € ~ aA Ἢ ite
καλεῖ ὑμᾶς τῶν ἀπίστων, καὶ θέλετε πορεύεσθαι, πᾶν τὸ παρατιθέμενον ὑμῖν Deut. 10.14.
ob 41. 11.
ἐσθίετε, μηδὲν dvaxpivovtes διὰ τὴν συνείδησιν. 38." ΕἘὰν δέ τις ὑμῖν εἴπῃ, δ᾽;
ver. 28.
a & .
Τοῦτο εἰδωλόθυτόν ἐστι, μὴ ἐσθίετε, δι’ ἐκεῖνον τὸν μηνύσαντα, καὶ τὴν συνεί- Tin. 6.17.
, ech. 8. 10, 11.
9a Q , 78 AY € a 3 AN AY aces ε
σιν: συνείδησ. ΞΕ ἃ ver. 26.
δὴ ίδησιν δὲ λέγω, οὐχὶ τὴν ἑαυτοῦ, ἀλλὰ τὴν τοῦ ἑτέρου.---Ινατί ΩΝ
γὰρ ἡ ἐλευθερία μον κρίνεται ὑπὸ ἄλλης συνειδήσεως ; 83" εἰ ἐγὼ χάριτι μετέχω,
τί βλασφημοῦμαι ὑπὲρ οὗ ἐγὼ εὐχαριστῶ ;—
al Cor. 8. 10--13.
Ὁ Rom. 14. 6.
1 Tim. 4. 4.
Ψ 4 » A an
31 ¢ Εἴτε οὖν ἐσθίετε εἴτε πίνετε, εἴτε τὶ ποιεῖτε, πάντα eis δόξαν Θεοῦ ποιεῖτε. « ουι. 5. 11.
40. δαιμονίοις---οὐ Θεῷ] to Devile—not to God; from LXX
of Dent. xxxii. 17, ἔθυσαν δαιμονίοις καὶ ob Θεῷ, said of Israel
worshipping idols in the wilderness. Cp. Acts vii. 43.
Nos wnum Deum colimus: ceteros ipsi putatis Deos esse
quos nos demonas scimus. Terfullian (ad Scap. 3).
Alves ager to any but the One True God, is accounted
by God to offered to Devils who do exist, although it be
offered by man to idole (e.g. Jupiter, Venus, Bacchus, &c.)
which do not exist.
— κοινωνοὺς τῶν δαιμονίων͵ῇ He had spoken of the Com-
munion of the Body and Blood of Christ (νυ. 16) ; meaning thereby.
a Communion of His Body broken, and of His Blood shed on the
Cross. He now speaks of a Communion of Devils; meaning
thereby a Communion of devilish influences infused into those
who are guilty of acts of idolatrous worship. See Tertullian, de
Spectac. 25, 26, speaking of a woman who became possessed of
an Evil Spirit while present at a heathen theatre. Cp. Water-
land, vii. p. 218.
21. Οὐ δύνασθε) Ye cannot morally do so. See 1 Cor. iii. 11,
“ Other foundation can no man lay.’’ And Glass. Phil. Sacr.
p- 361; and on Mark vi. 5.
— ποτήριον δαιμονίων} the cup of devils, with libations from
which the sacrificial meats were polluted. See on v. 28.
— tpawd(ns] table. There were sacred fables in almost all
the Heathen Temples of ancient Greece. See Vaick. here, who
tes Cic. de Nat. Deor. iii. 34, ‘‘ Mensaz argenteas (Dionysius)
le omnibus delubris jussit auferri.””
28. Πάντα ἔξεστι) So the best MSS, iz. inserts μοι after
α.
24. ἑτέρου͵) Elz. adds ἕκαστος, not in the best MSS.
25. ἐν μακέλλῳ] Lat. in macello, ‘the shambles.’ It may
be a word of Greek origin from μάκελλα (cp. ‘ abattoir’), but
seems rather to have been introduced by intercourse with Rome.
See Valck. In the Greek Glossaries it is explained by κρεοπω-
λεῖον. Much of the sacrifices offered in the temples was sold by
the Priests to those who traded in the shambles.
— διὰ τὴν συνείδησιν] On account of the conscience of the
seller, and of others who may be tempted to idolatry, or con-
firmed in it, by seeing that you eat what has been offered to
idols, and is known to you as such.
One of the modes devised by heathen persecutors (e. g. the
Emperor Maximin), in order to tempt the Christians of primitive
times, was to slaughter ali animals at heathen altars before they
were offered for sale in the shambles, and to sprinkle them with
libations from the altars. Lactant. (de Mort. Persec. c. 37).
Euseb. (de Martyr. Palest. 9).
26. τοῦ Kuplov yap—airijs] Verbatim from LXX. Pes. xxiii.
1. ean thing is God’s and Christ’s, and therefore yours. See
on iii. 21.
21. διὰ τὴν συνείδησιν] See v. 25.
28. Τοῦτο εἰδωλόθυτον) This is idolothytum, as you would call
it. Event a Heathen might 80 speak, adopting, with something
of an ironical sneer, the phrase of the Christian. Or the words
may be supposed to be from the mouth of a brother Christian
guest, warning his friend not to eat of the meat in question. The
reading ἱερόθυτον, adopted by some Editors from A, B, H, against
the testimony of C, D, E, F, G, I, K, seems to be a correction of
the copyists.
— συνείδησιν] Elz. adds τοῦ γὰρ Κυρίου ἡ γῆ καὶ τὸ πλή-
ρωμα αὑτῆς, which is not in the best MSS. and Editions, and dis-
turbs the flow of the sense, and has been probably imported from
υ. 26.
20. τοῦ ἑτέρον] the other, i.e. τοῦ μηνύσαντος.
29, 80. Ἱνατί γὰρ--- εὐχαριστῶ] This has been explained thus
by some learned Expositors: For why shall I so use my liberty
as to be condemned by another man’s conscience? And although
I give thanks for what I eat, why should I expose myself to be
censured as an Idolater for those meats which I receive with
thankfulness ?
But this exposition of the words does not appear to be satis-
factory ; and it seems that they ought rather to be regarded as a
recital of an objection made by a Corinthian Christian interlo-
cutor, expressing his surprise at the Apostle’s restriction of the
liberty and power in which he so much gloried. What! Is
then my Christian liberly to be condemned under the influence
of the weak scruples of another man's conscience! Let him
scruple at my eating if he will; du¢ if I receive with thankfal-
ness God’s creatures (which have been offered to mere phantoms
that have no existence; see | Cor. viii. 4), why am I evil spoken
of for that for which I give thanks to God? (cp. Rom. xiv. 6.)
It is very usual with St. Paul to adopt as his own the
objections of an adversary (see on vi. 12), and then to refute
them.
As to this mode of arguing, and as to the elliptical use of
γὰρ in the first clause here, and also the sense of κρίνομαι, com-
pare the parallel passage in Rom. iii. 7, where an objection is
suddenly introduced in a similar manner: εἰ yap ἡ ἀλήθεια τοῦ
Θεοῦ ἐν τῷ ἐμῷ ψεύσματι ἐπερίσσευσεν is τὴν δόξαν αὐτοῦ, τί
ἔτι κἀγὼ ὡς ἁμαρτωλὺς κρίνομαι;
81. Εἴτε οὖν] St. Paul does not vouchsafe to give a direct
answer to the objection recited in the previous verse, but con-
tents himself with stating a general maxim which invo/ves a reply.
The particle οὖν frequently introduces the summing up of the
whole, particularly after a digression. (See xv. 11.) And this is
precisely what he does in the parallel passage Rom. iii. 8, where
he only says briefly, ὧν τὸ κρῖμα ἔνδικόν ἐστιν. Sea note
there
If this is your principle of action, as it ought to be, and
if you are really zealous for the honour of God as the Lord of all
the creatures, you will not feel any indignation that the exercise
of your liberty is to be regulated and controlled by considerations
of regard for the conscience of your brother, created by God and
redeemed by Christ. You will glorify God by restraining yourself
in the exercise of your liberty, for the sake of the everlasting sal-
vation of a fellow-member in Christ; and thus you will enjoy
the noble freedom of serving God.
— πάντα els δόξαν Θεοῦ ποιεῖτε] do all things to the glory
of God. A text which has been strained too far by some, and
has been perverted to dangerous consequences ;
That “all things be done to the glory of God,’ the blessed
Apostle exhorteth. The glory of God is the admirable excellency
of that virtue divine, which being made manifest, causeth men
118
ἃ Rom. 14. 18.
Θεοῦ! 3"
b vv. 17,22. ἊΝ
Prov. 31. 28—81. Χριστοῦ.
2b?
1 Thess. 4.1, 2.
2 Thess. 2. 15.
& 3.6.
c Eph. 1.
1 CORINTHIANS X. 32, 33. XI. 1—5.
22 ἃ" Απρόσκοποι γίνεσθε καὶ ᾿Ιουδαίοις καὶ Ἕλλησι, καὶ τῇ ἐκκλησίᾳ τοῦ
καθὼς κἀγὼ πάντα πᾶσιν ἀρέσκω, μὴ ζητῶν τὸ ἐμαυτοῦ συμφέρον,
ἀλλὰ τὸ τῶν πολλῶν, ἵνα σωθῶσι. ΧΙ. 1." Μιμηταί μον γίνεσθε, καθὼς κἀγὼ
Ἐπαινῶ δὲ ὑμᾶς, ὅτι πάντα μου μέμνησθε, καὶ, καθὼς παρέδωκα ὑμῖν, τὰς
παραδόσεις κατέχετε. ὃ." Θέλω δὲ ὑμᾶς εἰδέναι, ὅτι παντὸς ἀνδρὸς ἡ κεφαλὴ ὁ
iis αδ Χριστός ἐστι, κεφαλὴ δὲ γυναικὸς ὁ ἀνήρ' κεφαλὴ δὲ Χριστοῦ ὁ Θεός.
ch, ὃ. 23.
& 15. 27, 28.
τὴν κεφαλὴν αὐτοῦ" ὃ πᾶσα
4 Πᾶς ἀνὴρ προσευχόμενος ἣ προφητεύων κατὰ κεφαλῆς ἔχων καταισχύνει
a γυνὴ προσευχομένη ἢ προφητεύουσα ἀκατακα-
and angels to extol His greatness, and in regard thereof to fear
Him. By “ being glorified,” it is not meant that He doth re-
ceive any augmentation of glory at our hands, but His name we
glorify when we testify our acknowledgment of His glory. Which
albeit we most effectually do by the virtue of obedience; never-
theless, it may be perhaps a question, whether St. Paul did mean
that we sin as oft as ever we go about any thing without an
express intent and purpose to obey God therein. He saith of
himself, ‘‘ J do in all things please all men, seeking not mine own
commodity, but” rather the good ‘‘of many, that they may be
saved.” (1 Cor. x. 33.) Shall it hereupon be thought that St.
Paul did not move either hand or foot, but with express intent
even thereby to further the common salvation of men? We
move, we sleep, a number of things we oftentimes do, only to
satisfy some natural desire, without present, express, and actual
reference unto any commandment of God. Unto His glory even
these things are done which we naturally perform, and not only
that which morally and spiritually we do. For by every effect
proceeding from the most concealed instincts of nature His power
is made manifest. But it doth not therefore follow that of neces-
sity we shall sin, unless we expressly intend this in every such
particular. Nor is there any law of God whereunto He doth not
account our obedience His glory. ‘ Do therefore all things unto
the glory of God,” saith the Apostle; ‘be inoffensive both to
Jews and Grecians and the Church of God: even as I please all
men in all things, not seeking mine own commodity, but many's,
that they may be saved.” In the least thing done disobediently
toward God, or offensively against the good of men, whose be-
nefit we ought to seek for as for our own, we plainly show that
we do not acknowledge God to be such as indeed He is, and con-
sequently that we glorify Him not. This the blessed Apostle
teacheth. Hooker (ii. 11. 1).
82. ᾿Απρόσκοποι γένεσθε] Become inoffensive ; ἀσκάνδαλοι (He-
sych.); i.e. cease to give any occasion of stumbling, as ye now
When a man doth something which in itself is not evil,
but indifferent, and 80 according to the rule of Christian liberty
lawful for him to do, or not to do, as he shall see cause, yea, and
perbaps otherwise commodious and convenient for him to do, yet
whereat he probably foreseeth that another will take scandal, and
be occasioned thereby to do evil,—in such case, if the thing to be
done be not in some degree prudentially necessary for him to do,
but that he might without very great inconvenience or prejudice
to himself or any third, person leave it undone, he is bound, in
charity and compassion to his brother’s soul, for whom Christ
died, and for the avoiding of scandal, to abridge himself in the
exercise of his Christian liberty for that time, so far as rather to
suffer some inconvenience himself by the not doing it, than by
the doing of it to cause his brother to offend. This is what is so
often, 80 largely, and so earnestly insisted upon by St. Paul. See
Rom. xiv. 18 21; xv. 1—3. 1 Cor. viii. 7—13; ix. 12. 15. 19—
22; x. 23—33. Here the rule is,— Do nothing that may be rea-
sonably forborne, whereat scandal will be taken. By. Sanderson,
v. δ]. See aleo ibid. Vol. i. p. 347.
83. τῶν πολλῶν] the many—all.
Cu. XI. 1. Μιμηταί μον γίνεσθε] Become imitators of me,
especially in what I have just mentioned, viz., in not pleasing
myself, and foregoing personal comfort and convenience for the
sake of the salvation of others, as I have done in imitation of
Christ, Who pleased not Himself (Rom. xv. 3), but gave Him-
self for us. (Eph. v. 2.)
On what grounds St. Paul inculcates the duty of imitating
himself here and elsewhere (1 Cor. iv. 16. Phil. iii. 17. 1 Thess.
i. δ, 6. 2 Thess. iii. 7—9. Phil. iv. 9), see Barrow, Serm. xxxiv.
Vol. ii. p. 269. St. Paul’s practice herein teacheth us that we be
careful to give, and ready to follow, a good example. And also
that we are bound especially to study the examples of the Holy
Apostles, who were vouchsafed to the Church by God, and who
were filled with supernatural gifts and graces of the Holy Ghost,
and whose actions and teaching have been recorded by Him in
Holy Scripture for our learning; and it is He Who, by their
mouths, commends us to imifefe their practice.
It is requisite to note this, in order that we may be fully
satisfied of the necessity of following Apostolical precedents in
matters of perpetual spiritual import, i.e. Regimen and Polity,
as well as in Christian Doctrine. See Preface to the Acts,
p. Xxv—xxx.
The ground of this imitation is to be found in their authentic
representation of the mind of Christ.
St. Paul points to hie own example, as showing the thing,
which he recommends to others, to be feasible, being done by a
man subject to infirmity, like themselves, but assisted by the
grace of God; and he refers to Christ’s example as giving guidance
and authority to haman examples, and making them fit for imi-
tation. See Bp. Sanderson, i. p. 223.
8. Θέλω δέ] Having answered their questions, he now proceeds
to specify things on which he had not given special injunctions
and precepts, viz.,
(1) Veiling of women in Churches, ». δ.
2) The ordering of the agape, v. 17.
3) Spiritual Gifts, chap. xii.
4) As to objections concerning the Resurrection, chap. xv.
(5) Collection for the poor brethren at Jerusalem, chap. xvi.
— ταντὸς ἀνδρὸς ἡ κεφαλὴ x.7.A.] Christ is the Head of every
man, as being the Second Adam, the Head of the Church. Man
is the head of the woman, formed out of man. God is the Head
of Christ, the Eternal Word, the Everlasting Son of the Ever-
lasting Father. Cyril (in Caten.).
4. προφητεύων) preaching (see above on 1 Thess. v. 20. Rom.
xii. 6); and sometimes foretelling the fature, as below, xiii. 8.
— κατὰ κεφαλῆς ἔχων) having any thing falling down on or
over his head. Cp. Mark xiv. 3, κατέχεεν κατὰ τῆς κεφαλῆς.
There were different customs at Corinth in this respect,
arising probably from the different usages of the various classes
of which the Church was formed ;
The Jewish women were veiled in the presence of men. Cp.
Gen. xxiv. 65, and the Rabbinical authorities in Wetstein here,
p- 144, 145, and Jahn, Arch. § 27.
The male Jewish Christians would be disposed to cover their
heads with a profession of reverential shame, as they had done
in the synagogues with the fallith. See Lightfoot, p. 769.
Jahn, § 396.
Not so the Greeks, who never wore a covering on the head
except on a journey or in sickness. See Eustath. Homer Odyss,
a’, p. 30. Valck.
The Roman Colonists of Corinth would be also inclined fo
veil the head in worship. (See the passages quoted by Grofius
here.) Tertullian, in his Apology for the Christians (c. 30),
which is addressed to Romans, marks it as a characteristic of the
Christians that they prayed ‘‘nudo capite, quid non erubes-
cimus.””
Hence arose a confusion of dress for men and women, which
had been expressly forbidden by Almighty God. (Deut. xxii. δ.)
(1) St. Paul brings back the question to sirst principles, as
grounded on the history of Creation and the Origin of Mankind,
and the primeval relation of Man to Woman and Woman to
Man ; and then
(2) He proceeds to argue the question on the ground of the
Second Creation, i.e. the Incarnation of the Son of God. (v. 7.)
He pursues a similar method, | Tim. ii. 13—15.
5. προφητεύονσα)] St. Paul does not here allow women to
prophesy or preach. Indeed, he forbids them to do 8ο. (xiv. 34,
where see note, and | Tim. ii. 12.)
But this was not the question now before him. He may,
indeed, be disposed to include here the case of some women who
might have a special gift of prophecy, as Anna (Luke ii. 36) and
the daughters of Philip (Acts xxi. 9); and then what Tertullian
1 CORINTHIANS ΧΙ. 6—11.
119
λύπτῳ τῇ κεφαλῇ καταισχύνει τὴν κεφαλὴν ἑαυτῆς: ἐν yap ἐστι καὶ τὸ αὐτὸ τῇ
ἐξυρημένῃ" 5" εἰ γὰρ οὐ κατακαλύπτεται γυνὴ, καὶ κειράσθω" εἰ δὲ αἰσχρὸν ὁ Ναπι 5. 18.
γυναικὶ τὸ κείρασθαι ἣ ξυρᾶσθαι, κατακαλυπτέσθω.
Τ ο᾽Ανὴρ μὲν γὰρ οὐκ ὀφείλει κατακαλύπτεσθαι τὴν κεφαλὴν, εἰκὼν καὶ δόξα
Ps. 8. 6.
Θεοῦ ὑπάρχων" ἡ γυνὴ δὲ δόξα ἀνδρός ἐστιν" ὃ fod γάρ ἐστιν ἀνὴρ ἐκ γυναικὸς, fGen Ὁ. 18,21,22,
ἀλλὰ γυνὴ ἐξ ἀνδρός: 5 καὶ γὰρ οὐκ ἐκτίσθη ἀνὴρ διὰ τὴν γυναῖκα, ἀλλὰ γυνὴ
διὰ τὸν ἄνδρα: 19 ὃ διὰ τοῦτο ὀφείλει ἡ γυνὴ ἐξουσίαν ἔχειν ἐπὶ τῆς κεφαλῆς,
-Eccles. 5. 6.
att. 18. 10.
διὰ τοὺς ἀγγέλους. | Πλὴν οὔτε γυνὴ χωρὶς ἀνδρὸς, οὔτε ἀνὴρ χωρὶς γυναικὸς, Be! +
says of St. Paul here will be true: “ Mulieri efiam prophetanti
velamen imponit”’ (c. Marcion. v. 8).
These Corinthian Women gloried in their self-display in
preaching; but he tells them that even in their outward de-
meanour in doing so they disgraced their heads.
False Teachers have generally flattered women. (Cp. Hooker,
Preface, iii. 13.) St. Paul reproves publicly those of Corinth who
were vain of their spiritual gifts, and censures them in that
respect in which they would feel the censure most keenly— their
personal appearance—a remarkable proof of the Apostle’s courage
and honesty.
— ἀκατακαλύπτῳ τῇ κεφαλῇ] with her head uncovered. On
this dative, casus modalis, cp. Winer, p. 194, and above x. 30.
— καταισχύνει τὴν κεφαλὴν ἑαυτῆς) dishonours her own head
by her own act. See on v. 10.
God has prescribed certain laws of dominion and subjection
respectively to man and woman. If men or women confound
these laws, they sin against God, Who, in order that both may
be reminded οἱ these laws, has forbidden man to wear the apparel
of woman, and woman that of man. (Deut. xxii. 5). Chrysostom.
— τὸ αὐτὸ τῇ ἐξυρημένῃ} the same thing with her that is
shaven. On the Dative, see Winer, § 22. 135. Matthie, § 386.
6. κείρασθαι ἣ ξυρᾶσθαι to have her hair cropped, or to be
shaven. (Cp. Micah i. 16.) A great ignominy to women. both
among Jews and Greeks. See the Rabbis on Num. v. 18, and
Aristoph. Thesm. 845.
On the difference of meaning of these verbs, see above on
Acts xviii. 18; “ κείρειν simpliciter notat partes capilloram sum-
ried demere, ξυρεῖν vel ξυρᾶν ad cutem usque novaculd detondere,
vare.’
It was not usual for free men or women to cut their hair
short except in mourning, but slaves were obliged to wear their
hair short. See Valck. here.
1. εἰκών} Image (Gen. i. 26, 27); not corporeally but intel-
lectually, and specially by reason of dominion over the creatures.
— δόξα] splendor, reflection of brightness. See 2 Cor. iii. 7.
— ὑπάρχων] Being such by priority of his creation, and by
the manner of his creation, 88 compared with woman. Ὑπάρχων
is more significant than ὥν. See Acts xvii. 24, o ὃ καὶ γῆς
Κύριος ὑπάρχων. Phil. ii. 6, ἐν μορφῇ Θεοῦ ὑπάρχων. It is
observable that this word is used frequently by St. Paul and by
St. Luke, but by no other Evangelist.
8. ob γάρ dorww—tvipds] For man is not formed out of wo-
man, but woman is formed out of man. He refers to the forma-
tion of Eve from Adam. (Gen. ii. 21 --- 23.)
9. καὶ γάρ] For man epg twas not formed for the woman,
already existing, bué woman (Eve) was formed for the man
(Adam), slready created ; and she was formed out of him. The
reference to the history of the Creation removes all the difficulty
to which Bp. Middleton adverts, p. 454, as to the article.
10. ἐξουσίαν ἔχειν} to have a badge of her own dignily and
power on her head. Compare Ezek. vii. 27, ἄρχων ἐνδύσεται
ἀφανισμὸν, ‘the ruler will put on the badges of desolation;’
and Num. vi. 7, εὐχὴ Θεοῦ ἐπὶ τῆς κεφαλῆς, ‘the signs of a vow
are on his head.’
Similarly, the Crown worn formerly by the Roman Em-
perors of the West, and that which is now worn by the Bishop of
Rome, is called ‘ Regnum’ in Latin, in Italian ‘ Triregno.’
The Apostle dwells on the fact that woman was formed out
of man. This he had said νυ. 8, οὐκ ἔστιν ἀνὴρ ἐκ γυναικὸς, ἀλλὰ
γυνὴ ἐξ ἀνδρὸς, and he repeats it v. 12, ἡ γυνὴ ἐκ τοῦ ἀνδρός.
She is out of man; she exists from him. Her οὐσία or being
ἐστὶν ἐξ ἀνδρὸς, is out of man.
Grounding his argument on this fact, he takes advantage of
the happy coincidence furnished by the Greek word ἐξουσία (cp.
ex-istence), and says that woman, ἐξ ἀνδρὸς οὖσα, ought to have
ἐξουσίαν on her head.
This is not a mere play upon words, for the word ἐξουσία, or
Authority, as distinguished from mere δύναμις, Power, properly
represents that moral strength and dignity which grows out of
the essence of things. A lawfal Ruler has always ἐξουσίαν, or
Authorily, by reason of his essential nature and constitution as
being the deputy of God (see Rom. xiii. --- 4), and as deriving
his authority from God, ἐκ Θεοῦ ὧν ἔχει ἐξουσίαν, but he may
not always have δύναμις or physical power to enforce the execu-
tion of what bis Audhority commands. And his dominion over
men is grounded on his own subjection to God, from Whom his
authority flows. ‘ Dis te minorem quod geris, imperas.””
Woman, being in her origin a natural extract of Man, who
is the image of God, and deriving her being from Man, ought to
wear the emblem of her derivative authority on her head. That
authority and dignity, derived to her through man from God
Himeelf, is her glory; for man is the δόξα, or reflected splendor,
of God Himself. The covering of her head is therefore a crown
of glory.
Hence the Apostle says that she dishonours her head (v. 5)
if she appears in public with her head uncovered. Her covering
is, indeed, a mark of reverence and submission to man, and is
therefore called ‘‘humilitatis sarcina” and “jagum" by Ter-
tullian (de Coron. c. 14, de Vel. Virg. c. 17), and ‘“‘insigne sub-
jectionis’’ by the Council of Gangra (c. 37); but it is also an
ἐξουσία, or emblem of authority, which she derives through man
fram God; and by throwing off her covering she throws away her
ἐξουσίαν, or the mark of her own authority, which consists in the
essential derivation of her being through man from God. She
forfeits her own claim to reverence by breaking that link of con-
nexion which binds her through man even to the throne of God.
The notion of the Rabbis, therefore, that a woman who casts
off the covering of her head, casts off her dignity, and ber safe-
guard, and exposes herself to the injurious influence of Evil
Spirits, is not altogether fanciful, but involves a moral truth.
“If a woman’s head is bare (they say, Sota 43, Weistein, p. 147)
evil spirits conte and sit upon her head, and destroy what is in
her home.” The evil spirits of vanity and immodesty imme-
diately assail her, and impair that moral power which she pos-
sesses in the eyes of men, and destroy that domestic influence
which she exercises by her modesty, which is her strength.
In the Apostolic Constitutions (ii. 17) it was expressly com-
ante that the women should have their heads covered in the
urch,
It is St. Paul’s manner in this Epistle to show that by a
licentious abuse of liberty men gain nothing, but rather injure
themselves. And he now teaches the Corinthian women, who
more than any women in the world needed such instruction, that
by obtrusive boldness and wanton effrontery, and by presumptuous
shamelessness and flaunting immodesty in public in the House of
God, they gained nothing, but forfeited that dignity, power, and
Sota which God had given to woman, especially under the
"thas the divine Apostle has left a lesson to women in every
age, a lesson which in the present age deserves special attention,
when the attire of some among them seems to expose them to
the reproof of the Apostle.
That lesson is, that the trae power of woman is in modest
submission; her most attractive grace and genuine heauty is in
modest retirement and delicate reserve; her best ornament that
of a meek and quiet spirit, which in the sight of God is of great
price. (1 Pet. iii. 4.)
— διὰ τοὺς ἀγγέλου: on account of the Angele of God.
“ Nudo capite videri non debet propter Angelos.” Tertullian (de
*Coron. 14). She ought to have dignity and authority on her
head on account of the Angels; .
Because the Angels rejoice in contemplating the order and
symmetry of God’s creatures, which is disturbed by any thing that
breaks the divinely constituted series of dependence which con-
nects woman through man with God;
Because also the Angels minister to the faithful (Heb. i. 14),
and are specially present at the public assemblies of the Church
of God (see Isa. vi. 1. Ps. cxxxviii. 1, 2); and because they know
the mind of God, and because they love to see that peace and
120
hb Rom. 11. 86.
Heb. 1. 2, 3.
ich. 10. 15.
Luke 12. 57.
John 7. 234.
1 CORINTHIANS XI. 12—20.
ἐν Κυρίῳ 12" ὥσπερ yap ἡ γυνὴ ἐκ τοῦ ἀνδρὸς, οὕτω καὶ 6 ἀνὴρ διὰ τῆς
γυναικός: τὰ δὲ πάντα ἐκ τοῦ Θεοῦ.
ἸΕῈν ὑμῖν αὐτοῖς κρίνατε: πρέπον ἐστὶ γυναῖκα ἀκατακάλνπτον τῷ Θεῷ
προσεύχεσθαι ; * οὐδὲ ἡ φύσις αὐτὴ διδάσκει ὑμᾶς, ὅτι ἀνὴρ μὲν ἐὰν κομᾷ,
ἀτιμία αὐτῷ ἐστι, 15 γυνὴ δὲ ἐὰν κομᾷ, δόξα αὐτῇ ἐστιν ; ὅτι ἡ κόμη ἀντὶ περυ-
βολαίου δέδοται αὐτῇ.
οὐδὲ αἱ ἐκκλησίαι τοῦ Θεοῦ.
harmony, which they know that God loves, in His Church (1 Tim.
v. 21); and consequently are grieved by whatever deranges and
disorganizes the framework of God’s Creation, in that sacred so-
ciety, which ought to be an earthly reflection of the peace and
harmony of heaven. See Cyril in Cat. here.
It bas been well said by Hooker (V. xxiii. 1) that—
Between the throne of God in heaven and of His Church
upon earth here militant, if it be so that Angels have their con-
tinual intercourse, where should we find the same more verified
than in these two ghostly exercises, the one Doctrine, and the
other Prayer ?
And again (V. xxv. 2):—
Concerning the place of assembly, although it serve for other
uses as well as this, yet seeing that our Lord Himself hath to
this as to the chiefest of all other plainly sanctified his own
temple by entitling it ‘‘the House of Prayer” (Matt. xxi. 13),
what pre-eminence of dignity soever hath been, eitber by the or-
dinance or through the special favour and providence of God,
annexed unto His Sanctuary, the principal cause thereof must
needs be in regard of Common Prayer. For the honour and
furtherance whereof, if it be, as the gravest of the ancient Fathers
seriously were persuaded, and do oftentimes plainly teach, affirm-
ing that the House of prayer is a Court beautified with the pre-
sence of celestial powers, that there we stand, we pray, we sound
forth hymns unto God, having His Angels intermingled as our
associates, and that with reference hereunto the Apostle doth re-
quire so great care to be had of decency for the Angels’ sake
(J Cor. xi. 10), how can we come to the house of prayer and not
be moved with the very glory of the place itself, so to frame our
affections praying, as doth best beseem them, whose suits the
Almighty doth there sit to hear, and His Angéls attend to
Surther 7
He quotes Chrysost. Hom. xv. ad Hebr. et xxiv. in Act.
t. iv. 516: “Axove δὲ ὅτι ἄγγελοι πάρεισι πανταχοῦ, καὶ μάλιστα
ἐν τῷ οἴκῳ τοῦ Θεοῦ παρεστήκασι τῷ βασιλεῖ, καὶ πάντα
ἐμπέπλησται τῶν ἀσωμάτων ἐκείνων δυναμέων. And p. 753,
1. 40: Ἕστηκας ἀτάκτως, οὐκ οἶδας ὅτι per’ ἀγγέλων ἕστηκας;
Ber’ ἐκείνων ᾷδεις, μετ᾽ ἐκείνων ὑμνεῖΞ᾽ καὶ ἔστηκας γελῶν; And
in 1 Cor. xi. 10: Εἰ γὰρ τοῦ ἀνδρὸς καταφρονεῖς, φησι, τοὺς
ἀγγέλους αἰδέσθητι.
Again (I. xvi. 4) :—
Would the Apostles, speaking of that which belongeth unto
saints as they are linked together in the bond of spiritual society
(1 Pet. i. 12. Eph. iii. 10. 1 Tim. v. 21), 80 often make mention
how Angels are delighted, if in things publicly done by the Church
we are not somewhat to respect what the Angels of heaven do?
Yea, so far hath the Apostle Paul proceeded, 89 to signify that
even about the outward orders of the Church, which serve but for
comeliness, some regard is to be had of Angels, who best like us
when we are most like unto them in all parts of decent de-
meanour. See also Teriullian (de Orat. § 13), Chrys. in Ps. iv.
and cxxxiv., and on St. Matt. Hom. 19, and the excellent remarks
of Joseph Mede on this subject, Disc. xlvii. p. 261, and Valek.
p. 276, “ Angelos fidelium ccetibus interesse antiquissima fuit
Christianorum primo sculo opinio ;”’ and Hammond here, and
Bp. Bulls Sermon xii. ‘On the office of the holy Angels to-
rigid {πὸ Faithful,” p. 322, where he considers this text of
t.
It may, however, be asked, ‘Why this reference to the
Angels here, as present in Christian Churches, in connexion
specially with this topic,—the veiling of the head of women in
the public worship of God ?”
161 Εἰ δέ τις δοκεῖ φιλόνεικος εἶναι, ἡμεῖς τοιαύτην συνήθειαν οὐκ ἔχομεν,
1 Τοῦτο δὲ παραγγέλλω οὐκ ἐπαινῶν ὅτι οὐκ εἰς τὸ κρεῖττον, ἀλλ᾽ εἰς τὸ ἧττον
συνέρχεσθε. 18" Πρῶτον μὲν γὰρ συνερχομένων ὑμῶν ἐν ἐκκλησίᾳ, ἀκούω
σχίσματα ἐν ὑμῖν ὑπάρχειν, καὶ μέρος τι πιστεύω" 9 ' δεὶ γὰρ καὶ αἱρέσεις ἐν
ὑμῖν εἶναι, ἵνα οἱ δόκιμοι φανεροὶ γένωνται ἐν ὑμῖν. ™ Συνερχομένων οὖν ὑμῶν
The reason seems to be,
Because the Angels themselves are described in Scripture as
“covering their face’ in reverence in the Temple of God. (Isa.
vi. 2.) What they do, women ought to do from a like feeling.
. Also, St. Paul alludes perhaps to the opinion current among
the Jews, that women, who uncovered their heads in public
worship, exposed themselves to evil suggestions from bad Angels
(see preceding note); and so he teaches them that by covering
their head with modesty and reverence in the Church of God,
they do what is pleasing to good Angels, who are their fellow-
worshippers in His House.
11. Πλὴν οὔτε γυνὴ---γυναικός Such is the order of the words
in the best MSS., A, B, C, D*, D***, E, F, G, and in many
cursives. Elz. inserts the order thus, οὔτε ἀνὴρ x. γ., οὔτε γυνὴ
Χ' ἀνδρὸς, which does not so well represent the Apostle’s argu-
ment, which is, But although woman is dependent on man, as
being formed out of man at the beginning, yet woman is not
separate from man, nor man separate from woman, in the Lord.
For as woman (Eve) was made ouf of the man (Adam), so
also the Man Christ was born dy the woman, being the Woman's
Seed ; but all things are ἐκ τοῦ Θεοῦ, i.e. poured forth from God.
All ἐξουσία or authority flows from Him. (See on viii. 6.) Let
not Man then lord it proudly over Woman, as if he had an inde~
pendent ἐξουσία, but let him remember that though, at the first
Creation, Woman was formed owt of the First Man, as the Book
of Genesis records, yet, as the Gospel records, at the new Creation,
the Second Man, Christ Jesus, came by the Woman.
18, 14. Ἐν ὑμῖν κρίνατε] See on x. 15.
The common sense of mankind in this matter had shown
itself in various usages of Antiquity, 6. g. in giving a covering to
the head of the slave on his manumission, when he was said,
* pileo donari,” to be presented with a cap of liberty; and in the
bridal ““ flammeum ” or veil ; and in the word describing Marriage
on the part of tcoman, “nubo’’ (to veil the head), said of the
νύμφη, as distinguished from man.
14. οὐδὲ ἡ φύσις αὐτή] So A, B, C, Ὁ, H, “ Does not even
Nature of her own accord teach you?” A better reading than
Elz., ἢ οὐδὲ αὐτὴ ἡ φύσις.
16. δοκεῖ] presumes. Cp. Matt. iii. 9, and Winer, p. δ40.
On this text, see By. Andrewes’ Sermons, ii. p. 404.
11. Τοῦτο δὲ παραγγέλλω οὐκ ἐπαινῶν] So A, B, C*, F, G,
Lachm., Tisch., Alf., Meyer. Elz. bas παραγγέλλων -- ἐπαινῶ.
The sense is, I give you this precept concerning behaviour in
public worship, not, however, as if 1 approved the purpose for
which you come to the place appointed for worship. And why do
T not approve it? Because you come together, not for the better,
but for the worse ;
I do not praise your religious assemblings together (although
the assembling together for worship is in itself laudable), because
you pervert them into occasions of evil. (Phofius.)
18. μέρος τι] excipit tnnocentes. (Bengel.)
19. δεῖ γάρ) See on Luke xvii, 1.
— αἱρέσεις εἶναι) Alpeots, properly a choice, hence a private
erty or opinion chosen, independently of, or in opposition to,
God’s will or public lawful authority. See Acts v.17; xv. 5;
xxiv. 6. 14; xxvi. 5; xxviii. 22. Gal. v. 20. 2 Pet. ii. 1, αἱρέσεις
ἀπωλείας. δ΄. Jerome says (in Epist. ad Titum, c. 3), ‘‘ Heresis
Greecé ab electione venit quéd scilicet unusquisyne id sibi eligat,
quod ei melius videatur.” And a person who makes such a choice
is alperixds. Titus iii. 10, where see note.
— ἵνα οἱ δόκιμοι φανεροὶ γένωνται) The ἵνα marks God's de-
sign in permitting heresies to exist. He does not give us licence
to do evil in order that we may educe good from it. And though
1 CORINTHIANS ΧΙ. 21—24.
121
ἐπὶ τὸ αὐτὸ, οὐκ ἔστι Κυριακὸν δεῖπνον φαγεῖν" 3] ἕκαστος γὰρ τὸ ἴδιον δεῖπνον
προλαμβάνει ἐν τῷ φαγεῖν' καὶ ὃς μὲν πεινᾷ, ὃς δὲ μέθύει. 3. " Μὴ γὰρ οἰκίας m Prov. 17.5.
J
οὐκ ἔχετε εἰς τὸ ἐσθίειν καὶ πίνειν ; ἢ τῆς ἐκκλησίας τοῦ Θεοῦ καταφρονεῖτε,
‘ames 2. 5, 6.
Ν ’ AY νιν id Ὁ ea , ea 2 ,
καὶ καταισχύνετε τοὺς μὴ ἔχοντας ; Τί εἴπω ὑμῖν ; ἐπαινέσω ὑμᾶς ἐν τούτῳ ;
3 9 Let
OUK €TQALY®.
28 op? \ ‘ » 38 aA ‘4 Q ea 9 ε td
Eye yap παρέλαβον ἀπὸ τοῦ Κυρίου ὃ καὶ παρέδωκα ὑμῖν, ὅτι ὁ Κύριος 22h. 15.3.
Matt. 26, 38---28.
᾿Ιησοῦς, ἐν τῇ νυκτὶ 7 παρεδίδοτο, ἔλαβεν ἄρτον, 3 καὶ εὐχαριστήσας ἔκλασε Matt, 26. 29-28,
Luke 22. 19, 20.
Ἀ Led nA 3 4 a a a ε A € a ¢ Led Lal >
καὶ εἶπε, Τοῦτο μοῦ ἐστὶ τὸ σῶμα τὸ ὑπὲρ ὑμῶν κλώμενον" τοῦτο ποιεῖτε εἰς Acts 20.7.
ue never does evil, yet a permits ἣν to pe done, in order that
e may exercise His own divine attribute of bringin
out of it. The δόκιμοι here would only have been εν ῥὴναριξ ie
by God, if evil had not existed; but by it they become φανεροὶ,
manifest to men.
The Church has been constrained by the rise of Heresies to
search Scripture more carefully; and thus Heresies have served
as occasions for bringing forth more clearly and fully the Articles
of Faith in her Creeds. In the Apostolic age the Heresies which
arose in the primitive Churches supplied the Apostles with rea-
sons for declaring the sound Faith. The Epistles to the Corin-
thians afford remarkable instances of this power by which they
overcame evil with good, and made error to be subservient to
Truth. See above, the Introduction to these Epistles. And on
the moral and spiritual uses educed under God’s grace from
Heresies and Schisms, see Chrys. Vol. v. p. 362, and other autho-
rities quoted in the Editor’s Occasional Sermons, No. i., on this
text. and cp. Hooker, V. xiii. 6, and V. lii.
20, 21. οὐκ ἔστι Kupiaxdy δεῖπνον φαγεῖν} when you meet to-
gether in the church, it ἐφ not, as you suppose, in order to eat
the Lord’s Supper. For each of you (ἐν τῷ φαγεῖν) in the eat-
ing which then ensues, takes his own private supper before the
Lorp’s Supper; “ presumit ante synaxim.” Aug. Epist. 118.
Cp. Sozomen, vii. 29, and A Lapide here, and Sedulius and
Primasius in Ligh{foot ; and one man is hungry and another is
surfeited.
The abuses therefore here reproved were manifold ;
The Lord’s Supper was made a subordinate thing, instead
of being the principals cause of the meeting in the church; and
the purpose of church-assemblies was frustrated. The Supper,
instituted by the Lord for the general spiritual refreshment of
all united together in a holy and loving communion ‘in Him, was
supplanted by private and separate repasts, in which the bodily
appetites were pampered, and intemperate excesses were com-
mitted by the rich, and from which their poorer brethren were
excluded, and the sacred place in which they met was profaned.
And thus they who had met together in the Lord’s house with a
professed intention of partaking there in the Lord’s Supper, dis-
honoured the Lord in His house and in His Supper, and disqgua-
lified themselves from doing that very act for which they pro-
fessed to have come together into His presence.
It is not improbable (as Lightfoot suggests) that the Jewish
Christians, looking back at their own Passover on which the Holy
Communion had been engrafted, regarded the Eucharist as an
appendage to a domestic religious meal, such as the Passover
was, in which households of about twelve partook together, by
families ; and that hence arose those δεῖπνα which the
Apostle condemns, in which it is likely the Gentile Christians
would not be disposed, or admitted, to partake before the Holy
Communion.
It is worthy of remark, as an evidence of the Catholicity of
the Gospel when contrasted with Judaism, that the Christian Pass-
over combined all men in one Kuptaxdy δεῖπνον, or Lord’s Supper,
in the One Church of God, whereas the Jewish Passover was only
a private repast eaten in se e households.
— Kupiaxdy δεῖπνον) ‘The non-insertion of the definite article
τὸ, shows tat by habitual use in the Church, Holy Communion
had now attained the force of a proper name.
The adjective Kupiaxds, Dominicus (from Κύριος, Dominus)
is connected in Holy Scripture with two substantives,—the Lord’s
Supper here, and the Lord’s Day in Rev. i. 10. And it is ob-
servable, that the Syriac Version here renders Κυριακὸν δεῖπνον
ἃ “ meal for the Lord’s Day.” (See Michaelis, and Mid-
dleton, p. 456.) And Christian antiquity has associated the word
Κυριακὸς with another object, viz. the Lord's House; whence we
have the word Church. (Casaubon, Exc. Baron. xiii. Hooker,
V. xiii. 1. Pearson on the Creed, Art. ix.) Hence we have a
memento of the duty and privilege of assembling together, as the
ancient Christians did in the Apostolic age (see on Acts xx. 7) on
the Lord’s Day in the Lord’s Howse, to eat the Lord’s Supper.
QL. τὸ ἴδιον δεῖπνον) his own private supper, in opposition to
Vou. 11.—Paarr III.
the Lord’s Supper, and this in the Lord’s House, and not in his
own private house. A double profanation.
The abuse seems to have grown out of the primitive practice
of sometimes annexing the Agape, or Love-feasts, to the Holy
Communion. But properly the Agapse followed, and not pre-
ceded the Holy Communion, when they were connected with it,
and did not therefore supplant it, as these private feasts in the
Church at Corinth did. See Plin. Ep. x.27. Tertullian, Apol.
39. Chrys., Theodoret, and others here; and particularly Acts
xx. 7, where, it is evident, the purpose of assembling was to
break bread, i.e. to receive the Communion; and a meal fol-
lowed, v. 11, and cp. Bingham, XV. vii. 6—9. In course of
time the Agapse were not permitted to be held in the Church.
(Conei?. Carth. iii. c. 30.)
— ὃς μὲν--ὃς δέ] See Matt. xxi. 35. Mark xii. 5. Acts
xxvii. 44. Rom. ix. 21. Winer, § 17, p. 96.
22. Μὴ οἰκίας οὐκ ἔχετε ;] Is it that you have not houses
to eat in? On the uses of μὴ see ix. 9; x. 22; xii. 29, 30.
— τῆς ἐκκλησίας τοῦ Θεοῦ καταφρονεῖτε] A proof of the
setting apart of places for God’s worship, in primitive times, and
of reverence due to them as such. See the evidence collected by
Joseph Mede in his Essay on this text, pp. 319—350, and above
on Acta ii. 1, 2.
Out of those the Apostle’s words, “ Have ye not Aouses to
eat and drink in?’’ (1 Cor. xi, 22)—albeit temples, such as now,
were not then erected for the exercise of the Christian religion,
it hath been nevertheless not absurdly conceived, that he there
teacheth what difference should be made between house and
house; that what is fit for the dwelling-place of God, and what
for man’s habitation, he showeth; he requireth that Christian
men at their own home take common food, and in the House
of the Lord none but that food which is heavenly; he instructeth
them, that as in the one place they use to refresh their bodies, so
they may in the other learn to seek nourishment of their souls;
and as there they sustain temporal life, so here they would learn
to make provision for eternal. Christ could not suffer that the
Temple should serve for a place of mart, nor the Apostle of
Christ that the Church should be made an inn. Hooker, V. xii. 5.
28. ᾿γὼ παρέλαβον] by special revelation. Cp. xv. 3. Gal. i.
12. St. John’s Gospel, written after the publication of the other
three Gospels, and after the circulation of this Epistle, says no-
thing concerning the institution of the Holy Eucharist. He had
nothing to add to those previous accounts, and he canonizes them
as complete, by his silence.
παρεδίδοτο] was being betrayed. Observe the imperfect
tense. Christ did this, while, as He well knew, men for whom
He did it were conspiring against Him and betraying Him.
24. εὐχαριστήσα:Ἱ See on 1 Cor. x. 16.
— εἶπε] Elz. adds λάβετε, φάγετε, which are not in the
best MSS.
— Tovro nod} On these words see notes, Matt. xxvi. 26—28.
Luke xxii. 19.— Μοῦ is emphatic. Cp. Matt. xvi. 18.
— κλώμενον)] So Elz., with C****, D***, E, F, G, I, K.
D* has θρυπτόμενον. Some Versions represent διδόμενον, pro-
bably from Luke xxii. 19. A, B, ΟΝ, and one or two Cursives,
omit the participle, and so Lachm., Tisch., Alford, Meyer.
The common reading κλώμενον ought, it would seem, to be
retained, for many reasons.
(1) The words τὸ ὑπὲρ ὑμῶν without any participle are bald
and inexpressive ;
(2) κλώμενον has high MS. authority, and cannot have been
interpolated from any of the narratives in the Gospels, of the
institution of the Holy Eucharist ;
(3) It is likely that the copyists who wrote those MSS., or
the original of them, which omit the word κλώμενον, may have
scrupled at that word, as not found in any of those narratives,
and also as containing a strong, and to them a perplexing asser-
tion of the body being broken, whereas “ποῖ a bone of it was
broken.” (John xix. 36.) And this assertion was made by Christ
before His Crucifixion, i.e. before His Body was wounded by
suffering. But He breaks the bread, and says, This A My Body
122
1 CORINTHIANS XI. 28---27.
᾿Ὶ
τὴν ἐμὴν ἀνάμνησιν. 35 Ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι λέγων,
a 2 2 A ag a a id
Τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐστὶν ἐν τῷ ἐμῷ αἵματι" τοῦτο ποιεῖτε ὁσάκις
o John 14. 8.
Acts 1.11,
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ἔλθῃ.
Num. 9. 10, 18.
ohn 6. 51, 63, 64,
& 13. 27.
ch. 10. 21.
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καὶ τὸ ποτήριον πίνητε, τὸν θάνατον τοῦ Κυρίου καταγγέλλετε, ἄχρις οὗ ἂν
369 ὁσάκις γὰρ ἂν ἐσθίητε τὸν ἄρτον τοῦτον,
7 "Note ὃς ἂν ἐσθίῃ τὸν ἄρτον ἢ πίνῃ τὸ ποτήριον τοῦ Κυρίου ἀναξίως,
ἔνοχος ἔσται τοῦ σώματος καὶ τοῦ αἵματος τοῦ Κυρίον.
which is being broken for you; in order to intimate, that as the
bread (ὁ ἄρτος) is being broken in order to be distributed to
all, so in the Holy Eucharist there is a communication of His
Body racrificed once for all (cp. 1 Cor. v. 7, and x. 16), and a
bestowal of all the benefits, purchased for all by His death on the
88.
The word κλώμενον is important also as ἃ warning against
the error which feigns a carnal presence in the Holy Eucharist.
At the institution of the Holy Sacrament of His most blessed
Body and Blood, Christ took bread and brake it, and said, This
is My Body which is being broken for you. If the bread being
broken is really His flesh, and not the “ communion of His Body”
(1 Cor. x. 16), His Body ought to have been broken,—wyhich it
was not.
The words τοῦτο---κλώμενον, and ὡσαύτω--- δειπνῆσαι, and
τοῦτο-- εἰς ἐμὴν ἀνάμνησιν, and ὁσάκις--καταγγέλλετε, are
found, with slight variations, in the Liturgy of St. Mark.
— eis τὴν ἐμὴν ἀνάμνησιν] See on Luke xxii. 19. The ac-
counts given of the institution by St. Paul and St. Luke, have a
special interest as marking their personal intercommunion, by co-
incidence in language, as well as in the details of the record.
St. Paul and St. Luke are the only two of the sacred writers
who recite the commemorative sentence, ‘‘ Do this for a remem-
brance of Me;"’ and St. Paul recites it twice, as being of great
importance against all profanation of the Lord’s Supper.
The ancient sacrifices were repeated for a continual memo-
rial of sin. (Heb. x. 8.) The Sacrament of the Lord’s Supper is
repeated for s continual memorial of the sacrifice once offered for
sin. See below on Heb. x. 12.
25. μετὰ τὸ δειπνῆσαι) after having supped. Therefore you
ought i separate the Eucharist from your common meals.
Bengel.
( 26. τὸν ἄρτον] See on ] Cor. x. 16.
— ποτήριον] Elz. adds τοῦτο here, and in v. 27, τοῦτον after
ἄρτον : but these pronouns are not in A, B, C, F, G.
— καταγγέλλετε] ye declare. See Acts iii. 24, where the
word is applied to the Prophets proclaiming and preparing the
way for the First Advent of Christ. He does noé say, ye repeat
the sacrifice of Christ’s Death; nor does he say, ye continue the
sacrifice of Christ’s Death; but he says, ‘ Ye declare Christ’s
Death.” Ye proclaim and represent a fact, which has taken
place, once for all. See on Heb. x. 12.
— ἄχρις οὗ ἂν ἔλθῃ} till the Lord Himself shall come—when
you will need no memorial or representation of Christ, for He
will be with you visibly in Person. Therefore Maranatha
(1 Cor. xvi. 22) is a solemn warning against neglect or abuse of
the Lord’s Supper.
27. 5] or. A, and some few Cursives and Fathers, have καί:
but ἢ is doubtless the true reading. For it is necessary to
receive both elements with devotion and reverence.
Further, ἢ, or, has a peculiar significance here, because, as
the context shows, St. Paul is censuring the Corinthians for two
several sins, opposed respectively to the ¢wo several elements of
the Lord’s Supper. The first sin is that of eating meats offered
to idols, and of gluttony generally, and particularly at the meals
before the Communion (z. 21), a sin specially opposed to Com-
munion in the Eucharistic Bread (see 1 Cor. x. 21); the second
sin, that of drinking the Cup of Devils, or false deities (1 Cor.
x. 21), and of intemperance in the meals before the Communion
ni 21), a sin specially opposed to participation in the Eucharistic
‘up.
᾿ He therefore says, whosoever, by eating idolatrous meats and
gluttony, eats this Bread unworthily, or by idolatrous drink and
intemperance, drinks this Cup unworthily, is guilty of the Body
and Blood of the Lord.
It is hardly n , therefore, to notice the allegations
grounded on these words by the Church of Rome in defence of
her corrupt practice in mutilating the Holy Communion.
It may be added, that even if in some special cases one
element might be administered without the other, it would by no
means follow that it is allowable to withhold one element alto-
gether ; and to anathematize those who affirm that both ought
to be administered. See above on Luke xxiv. 30, and 1 Cor.
x. 16,
— ἀναξίως} in an unworthy manner ; as the context shows,
4 Alia est indignitas edentie, alia ests.’ Bengel. St. Paul does
not exclude these Corinthians, except the one incestuous person
(v. 4, 5), from the Holy Communion, unworthy though they
were ; but exhorts them to examine themselves, and 90 come to it
worthily (v. 28), “ We are not worthy so much as to gather up
the crumbs under Thy Table, O Lord ;” “ We are not worthy to
offer Thee any sacritice;”’ and because we are not worthy, and
Thou art all worthy, therefore we come to Thee, in order that
‘our sinful bodies may be made clean by Thy Body, and our
souls washed through Thy most precious blood.”’
— ἔνοχος ἔσται τοῦ σώματος καὶ τοῦ aluaros] ἔνοχος is a
forensic word, properly said of a person convicted as guilty of a
crime, and liable to punishment; and so ἔνοχος, held or bound,
in a double sense.
i The substantive in the genitive case after ἔνοχος signifies not
only,
(1) the crime by which the culprit binds himself, and of
which he is convicted, as in 2 Mac. xiii. 6, ἱεροσυλίας ἔνοχον,
and James ii. 10, πάντων ἔνοχος,
But it signifies also,
(2) the penalty by which he ἐδ bound for his sin; so Matt.
xxvi. 66, ἔνοχος θανάτον, Mark iii. 29, κρίσεως. And here
St. Paul means, that he who commits the sin here described,
incurs the guilt and punishment of one who sins against, and is
punished by, the body and blood of Christ.
(3) There seems also to be a special significance in the word
ἔνοχος, as used here ;
All are invited to the Holy Communion. They come to-
gether for that purpose. Christ offers His own Body and Blood
to them all. He says, “Take eat, this is My Body.’ ‘This is
My Blood, shed for you; Drink ye all of this” (Matt. xxvi.
26, 27. Mark xiv. 22, 23); and all who come with repentance,
faith, and love, receive what He gives. They are all μέτοχοι,
partakers of His Body and Blood.
But they who come without those requisites, and do not
discern the Lord’s body (v. 29), but treat it with profane irre-
verence, as common food, and disqualify themselves for participa-
tion in it, as the Corinthians did, by intemperance and un-
charitableness, they are not μέτοχοι--ἰμαῖ is, they are not
partakers of the Lord's body and blood, but they are ἔνοχοι,
they are sinners against, and punished by it; they are there
caught in a sin, and are caught by a punishment; and that
very thing against which they sin, becomes, through their sin,
the instrument of their punishment.
There is a similar paronomasia in Heb. ii. 14.
These considerations throw light on the question, ‘‘ What
the wicked receive in the Lord’s Supper ?”
St. Paul here says that they eat the bread and drink the
cup (v. 27), but he does not say that they are partakers of the
body and diood; but he says that they are ἔνοχοι of it, i. 6. they
sin against it, and are punished by it.
Christ Himself distinctly says, “ He that eateth My Flesh,
and drinketh My Blood, dwelleth in Me, and I in him” (Jobn
vi. 56). The wicked therefore do not eat His flesh: they do
not partake of His body and blood, because they hare not that
organ by which alone it can be received, namely, Faith.
But it is not nothing that they receive. No: all God’s gifts
are something, either for weal or woe, either for blessing or bane.
Christ is every where set for the fall of some, and the rising up
of others (Luke ii. 34). He is the corner-stone to some, and the
stone to grind others to powder (Luke xx. 18); a savour of life
to some, and of death to others (2 Cor. ii. 16). The blessings
against which the wicked sin, become their curse. Their Ge-
rizims become Ebals. If they do not accept God’s grace, it
recoils upon them, and binds them fast in their sin, and in punish-
ment for it. If they are not μέτοχοι, they are ἔνοχοι.
The case of the wicked in the Holy Communion appears to be
like that of the men of Nazareth, who rejected Jesus, and would
have cast Him down headlong from the brow of the hill on which
1 CORINTHIANS ΧΙ. 28—34. 123
89 Δοκιμαζέτω δὲ ἑαντὸν ἄνθρωπος, καὶ οὕτως ἐκ τοῦ ἄρτον ἐσθιέτω καὶ ἐκ « Gas. 4.
2 Cor. 13. δ.
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ν. 18. 17.
ἂν ἐκρινόμεθα: ** κρινόμενοι δὲ ὑπὸ τοῦ Κυρίου παιδενόμεθα, ἵνα μὴ σὺν τῷ * Hed. 12. 5—10.
κόσμῳ κατακριθῶμεν.
δύῃστε, ἀδελφοί μου, συνερχόμενοι εἰς
τὸ φαγεῖν ἀλλήλους ἐκδέχεσθε'
841 εἴ τις πεινᾷ, ἐν οἴκῳ ἐσθιέτω, ἵνα μὴ εἰς κρῖμα συνέρχησθε. t vv. 21, 22.
Ta δὲ λοιπὰ ὡς ἂν ἔλθω διατάξομαι.
their city was built (Luke iv. 29). He passed through the midst
of them, and escaped. Yet they, though they could not hold
Him, were held by Him; they were guilty of His Body and
Blood ; and were punished by Him for their sins. He never
visited them more.
The case of the wicked in the Holy Communion is like that
of the Jews, who twice took up stones to cast at Him, but He
went through the midst of them, and passed by, and escaped out
of their hands (John viii. 59; x. 31). ey could not touch
Him, but they were guilty of His Body and Blood, and were
anished by Him for their sins. They were not able to hold
im, but they were caught in their own snare; held as prisoners
by their own sin, and imprisoned as captives in order to suffer
punishment for it. He never returned to Jerusalem after the
second outrage, except to pronounce judgment upon her (Matt.
xxiii. 27. Luke xix. 42).
The case of the wicked in the Holy Communion resembles
that of the crowd who pressed profanely and irreverently upon
Christ, but did nof touch Him ; whereas, on the other hand, the
Saithful woman, who came reverently, and humbly, and devoutly,
and ventured only to touch the hem of His garment, she only it
was who touched Him; because she had the spiritual organ of
Jaith, by which alone He can be touched; and therefore virtue
went out of Him to heal her, and He said, ‘ Daughter, be of
good comfort, Thy faith hath made thee whole’ (Matt. ix.
20—22. Mark v. 27—34. Luke viii. 43—48). She was indeed
μέτοχος of Christ's divine virtue, and is a beautiful picture of
the faithful soul in the worthy participation of His most blessed
Body and Blood.
Therefore the Church of England well teaches in her Cate-
chism that ‘‘ the Body and Blood of Christ are verily and indeed
taken and received by the faithful in the Lord’s Supper ;’’ and
in her 28th Article that ‘the means whereby the Body of Christ
is received and eaten in the Supper is Faith.”’ Well does she say
in her Office for the Holy Communion, “ The Body of our Lord
Jesus Christ which was given for thee, preserve thy body and
soul unfo everlasting life; take and eat this in remembrance that
Christ died for thee, and feed on Him in thy heart by faith with
thanksgiving.”
The following clear statement of S. Augustine (Tract. in
Joann. xxvi.) ap to have been regarded with approval by
the Church of England in the construction of her XXXIX Arti-
cles
’
Exponit Christus quomodo id fiat quod loqnitar, et quid
sit manducare corpus ejus, et sanguinem bibere. ‘“‘ Qui manducat
carnem meam, ef bibit meum sanguinem, in me manet, et ego in
illo.” Hoc est ergo manducare illam escam, et illum bibere
potum, in Christo manere, et illam manentem in se habere. Ac
per hoc qui non manet in Christo, et in quo non manet Christus,
procul dubio nec manducat carnem Ejus, nec bidit Ejus san-
guinem; sed magis tante rei Sacramentum ad juadicium aibi
manducat et bibit. [Some other words are introduced into the
earlier editions of S. Augustine in this passage, but they are
not inserted here, because they are not found in the great body
of MSS. of that Father. See note to p. 987 of the last Bene-
dictine edition, Vol. iii. pt. ii. Paris 1837.] Hujus rei Sacra-
mentum, id est, unitatis corporis et sanguinis Christi, alicubi quo-
tidie, alicubi certis intervallis dieram in dominicé mensé preeparatur,
et de mens& dominicé sumitur, guibusdam ad vitam, guibusdam
ad exilium: res vero ipsa, cujus sacramentum est, omni homini
ad vitam, nulli ad exitium quicumque ejus particeps fuerit.
Nos hodie accipimus visibilem cibum: sed atiud est Sacra-
mentum, aliud virtues Sacramenti. Quam multi de altari ac-
cipiunt et moriuntur, et accipiendo moriuntur! Unde dicit
Apostolus, Judicium sibi manducat et bibit. (1 Cor. xi. 29.)
Non enim buccella Dominica venenum fuit Jude. Et tamen ac-
cepit, et cum accepit, in eam Inimicus iutravit ; non quia malum
accepit, sed quia bonum malé malus accepit. Videte ergo, fratres,
panem occelestem, spiritualiter manducate, innocentiam ad altare
ch. 7. 17
Tit. 1. 5.
apportate. Peccata etsi sunt quotidiana, vel non sint mortifers.
Antequam ad altare accedatis, attendite quid dicatis: Dimitie
ποδία dediia nostra, sicut et nos dimillimus debitoribus nostris.
(Matt. vi. 12.) Dimittis, dimittetur tibi; securus accede; panis
est, non venenum.
28. Δοκιμαζέτω δὲ ἑαυτὸν EvOpwros] Let every one examine
himself. St.Paul had excommunicated one person for flagrant
and notorious sin (v. 1—5), but in a Church abounding with
sundry corruptions in faith and manners as Corinth did, he suf-
ficeth himself with a general proposal of unworthy communicating,
and remitteth every other particular person to a self-examination.
Bp. Sanderson (iv. 442).
And this he does without exacting, as necessary, previous
confession to the Priest, as the Church of Rome does; or giving
orders to Lay-Elders to examine and exclude, as did the Puritans.
29. κρῖμα) punishment, judgment, first temporal (see vv. 30—
82) ; but, if this is slighted, then efernal.
— μὴ διακρίνων] Not distinguishing it from common food.
(Photius.
80. Διὰ τοῦτο] Who, but an inspired writer, would have ven-
tured to assert this? Who would have dared to say that an
epidemic is sent from heaven for a particular cause, unless he
had been himself instructed to this effect by a revelation from
heaven ?
— κοιμῶνται) He does not say xexolunvrat, the term which
he uses to describe the rest of the Saints who have fallen asleep
in Jesus (see xv. 20. 1 Thess. iy. 13), but κοιμῶνται, a tense
which (though sometimes used to signify a state of sleep, see
Callimachus quoted on Acts vii. 60, and Matt. xxviii. 13. Acts
xii. 6, where the present participle is thus used) is less expressive
of a permanent condition of rest than xexolunyra:. Perhaps κοι-
μῶνται here may mean simply are dying, obdormiunt (see Bengel
and Winer, p. 339); and this Christian euphemism describes the
mortality then prevailing at Corinth, and does not pronounce an
opinion as to their state after death.
S. Chrysostom has some excellent remarks here, showing
the practical bearing of the reception of the Holy Communion on
the daily duties of life, especially as to the right use of those
members of the body which are instrumental to its reception.
How canst thou defile that hand, and those lips, and that mouth,
with which thou hast received the body and blood of Christ ?
How canst thou pollute them with surfeiting, with foolish talking,
and profane jesting, or with words of calumny and slander? Let
every one hallow his right hand, his tongue, and his lips, which
have been made in the Holy Eucharist to be, as it were, a ves-
tibule for the entrance of Christ.
81. δέ] SoA, B, D,E, F,G. Elz. γάρ.
— οὐκ ἂν ἐκρινόμεθα) we should not have been judged.
82. κρινόμενοι κιτ.λ.} See on v. 5.
83. ἀλλήλους ἐκδέχεσθε) Receive, entertain one another, with
your provisions. : Do not grudge a share of them to your poorer
brethren. This seems to be the meaning of ἐκδέχομαι here. (Cp.
ἐκδοχή.) Ic may, indeed, have also the meaning commonly as-
signed to it, Wait for one another before you begin to eat of them
yourself. But it appears to imply more than this. Wait for one
another, and entertain one another in 6 sacred ἔρανος, or common
repast, to which each contributes his σύμβολον according to his
means.
This is a precept for the rick, that which follows is for the
poor.
84. εἴ τις πεινᾷ] Let not the poorer brethren imagine that
the Church is a place to which they may resort to satisfy the
cravings of bodily hunger, and that the Holy Eucharist was in.
stituted for other causes than for spiritual sustenance and refresh-
ment from communion in the Body sand Blood of Christ. If
they are bungry, let them eat at home, ἐν οἴκῳ, distinguished
here from the Church, as in xiv. 35, that they may not come to-
gether unto condemnation.
— ὡς ἂν ἔλθω] when I ae hare come. St. Paul, therefore,
2
124
1 CORINTHIANS XII. 1—7.
arto MIL. 1" Περὶ δὲ τῶν πνευματικῶν, ἀδελφοὶ, ob θέλω ὑμᾶς ἀγνοεῖν. 3" Οἷἵ-
Eph. 4.11. Sate ὅτι ἔθνη ἦτε πρὸς τὰ εἴδωλα τὰ ἄφωνα ὡς ἂν ἤγεσθε ἀπαγόμενοι. ὃ " Διὸ
1 Thess. 1. 9.
cb. 8. 6.
1 Jobn 4. 2, 8.
d Rom. 12. 6.
Eph. 4. 4.
Heb. 2. 4.
1 Pet. 4. 10. 9 Eph. 4. 11. f Eph. 1. 23.
was meditating a visit to Corinth when he wrote this Epistle.
See below, xvi. 2, ὅταν ἔλθω, 3, ὅταν παραγένωμαι, and v. 5,
where he says that he will come to them when he sball have
passed through Macedonia, which he is intending to visit after the
approaching Pentecost (v. 8), and then to spend some time at
Corinth, which he accordingly did. See Acts xx. 1, 2, and Intro-
duction to this Epistle.
Ca. XII. 1. τῶν πνευματικῶν) the spiritual gifts (χαρίσματα)
in which you are richly endowed (i. 7), and which some of you
are prone to abuse for an occasion of self-display.
2. ὅτι) A, B, C, Ὁ, E, I, add ὅτε. Probably the true reading
is οἴδατε ὅτε (without ὅτι), Ye remember when ye were Gentiles
being led. Or the construction may be, οἴδατε ἀπαγόμενοι, like
the Latin ‘‘ sensit delapsus in hostes ;”” snd, perhaps, copyists not
understanding that construction inserted ὅτι.
— πρὸς τὰ εἴδωλα τὰ ἄφωνα] Who, though dumb themselves,
yet had their oracles, and prophets, and sootheayers, who pro-
fessed to have spiritual gifts, such as the Pythia at Delphi; but
do not be deceived, their gifts may easily be distinguished from
ours. Chrys.
8. ᾿Αγάθεμα ᾿Ιησοῦ---- Κύριος ᾿Ιησοῦς] This is the reading of
A, B, C, and several Cursives, and Fathers, and Versions. Doubt-
less, the former was a common Jewish heathen exclamation, and
the latter a Christian reply, and both were heard often in the
streets of Corinth. See Justin M. Tryphon. c. 96, ‘‘ Ye Jews in
your Synagogues curse all who are made Christians by Him, and
the Heathen do the same; and thus ye fulfil the prophecy con-
cerning Christ, ‘Cursed is he that hangeth on a tree.’” See on
Gal. iii. 13.
ΕἸΣ. has the accusative, which weakens the sense.
As to the word ἀνάθεμα, “res diris devota,” distinguished
- from ἀνάθημα, “res consecratione dedicata,” see Acts xxiii. 14.
Rom. ix. 3. Hesych. explains ἀνάθεμα by ἐπάρατον.
It is probable that the former words were uttered by the
Jews at Corinth, and also by persons possessed with Evil spirits.
When St. Paul was present at Philippi and Ephesus, the Evil
Spirit put cozening words into the mouth of the Pythoness there,
and attempted to disarm him, and delude others by flattery. See
on Acts xvi. 16 -- 18; xix. 5.
But now, in St. Paul’s absence, he appears to have shown
himself in his true colours at Corinth, and to have instigated his
emissaries to utter blasphemous words against Christ, ἀνάθεμα
᾿ἸΙησοῦς, and to terrify Christians by imprecations.
St. Paul teaches the Corinthians not to be deluded or daunted
by these fiendish maledictions ; and he teaches also that the true
method of encountering those diabolical assaults of the Evil Spirit,
is by the power of the Holy Spirit. No one can say “ Jesus is
Lord”’ but by the Holy Ghost. No one can maintain the κύ-
plorns or lordship of Jesus against the ‘‘ lords many” (viii. 5)
pee apes except by supernatural grace given by the Holy
ost.
This precept would remind the Christians, in the days of
tion and martyrdom, where their true strength lay, when,
for a trial of their Christianity, they were commanded by heathen
Magistrates ‘Christo maledicere’ (as Pliny relates, Ep. x.
27).
4. τὸ δὲ αὐτὸ Πνεῦμα] “It is plain (says Bp. Middleton, p.
467) that Πνεῦμα must here be taken in the Personal sense (the
Holy Ghost), nor do I see how it is possible to elude the obser-
vation of Markland, that in this and the two following verses we
have distinct mention of the three Persons of the Trinity,” an
observation made by many of the Ancient Fathers. See the
passages from S. Cyril and others in the Catena here, and Pe-
tavius (Dogmat. lib. ii. de Trinitate, c. xiii. and c. xv.), and by
Bp. Andrewes in his Sermon on this text (Vol. iii. p. 379) :—
The text (he says) is truly tripartite, as standing evidently of
three parts, every one of the three being a kind of Trinity. A
Trinity, 1. personal, 2. real, and 8. actual.
I, Personal, these three: 1. ‘the same Spirit,” 2. “the
same Lord,’ 3. ‘‘ the same God.”
γνωρίζω ὑμῖν, ὅτι οὐδεὶς ἐν Πνεύματι Θεοῦ λαλῶν λέγει, ᾿Ανάθεμα ᾿Ιησοῦς, καὶ
> Ν ’ 3 Lal ¢ 3 aA > ἈΝ , e id
οὐδεὶς δύναται εἰπεῖν, Κύριος ᾿Ιησοῦς, εἰ μὴ ἐν Πνεύματι ἁγίῳ.
4 ἃ διαιρέσεις δὲ χαρισμάτων εἰσὶ, τὸ δὲ αὐτὸ Πνεῦμα ὅ " καὶ διαιρέσεις δια-
κονιῶν εἰσι, καὶ ὁ αὐτὸς Κύριος:
a a >
αὐτὸς Θεὸς ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσιν. Ἶ Ἑκάστῳ δὲ δίδοται ἡ φανέρωσις
g@ Eph. 4. 7—12. 1 Pet. 4. 10, 11.
Sf καὶ διαιρέσεις ἐνεργημάτων εἰσὶν, ὁ δὲ
II. Real, these three: 1. “gifts,” 2. “administrations ’’ or
offices, 3. ** o ions ’’ or works.
IIL. Actual, these three: J. dividing, 2. manifesting, 3. and
profiting.
Three divisions from three, for three.
The three real, they be the ground of all; the 1. gifts, 2.
offices, and 3. works. The three personal, 1. “the Spirit,”
2. “ Lord,”’ and 8. “ Lord,” are but from whence those come.
The three actual are but whither they will: 1. divided; 2. so di-
vided, as made manifest; 3. 80 made manifest, as not only 1. to
make a show, but πρὸς, to some end; 2. that end to be συμφέρον,
the good; 3. the good, not private, of ourselves, but common, of
all the whole body of the Church.
First, we find here, and finding we adore the holy, blessed,
and glorious Trinity; the Spirit in plain terms, the other Two in
no less plain, if we look but to the sixth verse of the eighth
chapter before, where the Apostle saith, “To us there is but one
God, the Father, of Whom are all things, and we of Him; and
one Lord Jesus Christ, by Whom are all things, and we by Him.”
So by “God” is intended the Father, the first Person; by
“Lord”? the Son, the second; by ‘the Spirit” the third, the
usual term or title of the Holy Ghost. These three as in Trinity
of Persons here distinct, so in Unity of essence one and the same.
1. Once are these Three known thus solemnly to have met,
at the creating of the world. 2. Once again, at the Baptism of
Christ, the new creating it. 3. And here now the third time, at
the Baptism of the Church with the Holy Ghost. Where, as the
manner is at all Baptisms, each bestoweth a several gift or largess
on the party baptized, that is, on the Church; for whom and for
whose good all this dividing and all this manifesting is. Nay,
for whom and for whose good the world itself was created, Christ
Himself baptized, and the Holy Ghost visibly sent down.
From this Trinity personal, comes there here another, as I
may call it, a Trinity real, of 1. “ Gifts,’ 2. “ Administrations,”
and 3. “ rations.’’
1. By “ Gifte” is meant the inward endowing, enabling,
qualifying, whereby one, for his skill, is meet and sufficient for
aught. 2. By “ Administrations" is meant the outward calling,
place, function, or office, whereby one is authorized lawfully to
deal with aught. 3. By “ tions’’ is meant the effect of
work done, wrought, or executed by the former two, the skill of
the gift and the power of the calling. By. Andrewes.
6. ἐνεργημάτων] in-wrought works. ᾿Ἐνέργημα is more than
ἔργον. For ἐνέργημα is not every work, it is an in-wrought
work; a work wrought by us so as in us also. And both it may
be. For ἐνέργεια and συνέργεια take not away one the other. So
then by ourselves, as by some other beside ourselves; and that is
God, Who is said here to ‘work all in αἰ." Of all our well-
wrought works we say not only, ‘‘ We can do none of them with-
out Him” (John xv. δ), but further, we say with the Prophet,
“Thou hast wrought all our works in us” (Isa. rxvi. 12). In
them He doth not only co-operate with us from without, but
even from within, as I may say, in-operate them in us, ‘‘ working
in you” (Heb. xiii. 21). If our ability be but of gift, if our
calling be but a service, if our very work but an ἐνέργημα, “a
thing wrought in us,” cecidit Babylon, pride falls to the ground ;
these three have laid it flat. But besides this, there are three
more points in ἐνέργημα. 1. ‘In us” they are said to be
‘‘wrought,’’ to show our works should not be wound out of us
with some wrench from without, without which nothing could
come from us by our will, if we could otherwise choose,— ἐξερ-
γήματα these properly; but ἐνεργήματα, from within, have the
principium motés, there and thence; and so are natural and
kindly works. 2. Next, from within, to show they are not works
done in hypocrisy; so the outside fair, what is within it skills not.
But that there be ‘truth in the inward parts” (Ps. li. 6), that
there it be wrought, and that thence it come. 3. And last, if it
be an ἐνέργημα, it hath an energy, that is, a workmanship such
as that the gift appears in it. For energy implies it is workman-
like done. By. Andrewes (iii. p. 392).
1. φανέρωσις τοῦ Πνεύματος) the manifestation of the Spirit.
1 CORINTHIANS XII. 8—11.
125
τοῦ Πνεύματος πρὸς τὸ συμφέρον: ὃ." ᾧ μὲν yap διὰ τοῦ Πνεύματος δίδοται " «". 18.2.8.
\ Eph. 1. 17, 18.
λόγος σοφίας, ἄλλῳ δὲ λόγος γνώσεως κατὰ τὸ αὐτὸ Πνεῦμα, 9 | ἑτέρῳ δὲ fat its.
Mark 16. 18.
πίστις ἐν τῷ αὐτῷ Πνεύματι, ἄλλῳ δὲ χαρίσματα ἰαμάτων ἐν τῷ αὐτῷ Πνεύματι, jen. 14.2.
& vv, 28—30,
10} ἄλλῳ δὲ ἐνεργήματα δυνάμεων, ἄλλῳ δὲ προφητεία, ἄλλῳ δὲ διακρίσεις mvev- λει... 4.
μάτων, ἑτέρῳ δὲ γένη γλωσσῶν, ἄλλῳ δὲ ἑρμηνεία γλωσσῶν. |! " Πάντα
Δ k Rom. (2. 8, 6.
John 8 8.
The word Spirit, in this place, I conceive to be understood di-
rectly of the Holy Ghost, the third Person in the ever blessed
Trinity. Which yet ought not to be so understood of the Person of
the Spirit, as if the Father and the Son had no part or fellowship
in this business. For all the actions and operations of the divine
Persons (those only excepted which are of intrinsical and mutual
relation) are the joint and undivided works of the whole three
Persons, according to the common known maxim, constantly and
uniformly received in the Catholic Church. Opera Trinitatis ad
extra sunt indivisa. And as to this particular concerning gifts,
the Scriptures are clear. Wherein, as they are ascribed to God
the Holy Ghost in this chapter, so they are elsewhere ascribed to
God the Father: “Every good gift and every perfect giving is
from above, from the Father of Lights’ (St. James i. 17). And
elsewhere to God the Son: Unto every one of us is given grace,
according to the measure of the gift of Christ (Eph. iv. 7).
Yea, and it may be that for this very reason, in the three verses
next before, these three words are used, Spirit in verse 4, Lord
in verse 5, and God in verse 6, to give us intimation that these
spiritual gifts proceed equally and undividedly from the whole three
Persons ; from God the Father, and from His Son Jesus Christ
our Lord, and from the eternal Spirit of them both, the Holy
Ghost, as from one entire, indivisible, and co-essential Agent.
These spiritual gifts are the manifestations of the Spirit
actively, because by these the Spirit manifesteth the will of God
unto the Church, these being the instruments and means of con-
veying the knowledge of salvation unto the people of God. And
they are the manifestations of the Spirit passively too; because
where any of these gifts, especially in any eminent sort, appeared
in any person, it was ἃ manifest evidence that the Spirit of God
wrought in him. As we read in Acts x. 45, 46, They of the Cir-
cumcision were astonished when they saw that on the Gentiles
also was poured out the gift of the Holy Ghost. If it be de-
manded, But how did that appear? it followeth in the next verse,
For they heard them speak with tongues, &c. The spiritual gift
then is a manifestation of the Spirit, as every other sensible effect
is a manifestation of its proper cause. Bp. Sanderson (iii. 77).
— δίδοται] is being given. Whatsoever spiritual abilities we
have, we have them of gift, and by grace. The manifestation of
the Spirit is given to every man. We may hence take two pro-
fitable directions: the one, if we have any useful gifts, whom to
thank for them ; the other, if we want any needful gifts, where
to seek for them. Whatsoever manifestation of the Spirit thou
hast, it is given thee; and to whom can thy thanks for it be due
but to the Giver? Sacrifice not to thine own nets (Hab. i. 16)
either of nature or endeavour, as if these abilities were the mani-
festations of thine own spirit, but enlarge thine beart to magnify
the bounty and goodness of Him who is Pater Spirituum, the
Father of the spirits of all flesh (Heb. xii. 9), and hath wrought
those graces in thee by communicating His Spirit unto thee. If
thou shinest as a star in the firmament of the Church, whether of
8 greater or lesser magnitude, as one star differeth from another
in glory (1 Cor. xv. 41), remember thou shinest but by a bor-
rowed light from Him who is Pater Luminum, the Father and
Fountain of all lights (James i. 17), as the Sun in the firma-
ment, from Whom descendeth every good gift, and every perfect
giving. Whatsoever grace thou hast, it is given thee: therefore
be thankful to the Giver.
But if thou wantest any grace, or measure of grace, which
seemeth needful for thee in that station and calling wherein God
hath set thee, herein is a second direction for thee where to seek
it, even from His hands Who alone can give it. [f any man lack
wisdom, saith St. James (James i. 5), let him ask of God, that
giveth to all men liberally; and it shall be given him. A large
and liberal promise; but yet a promise most certain, and full of
comfortable assurance provided it be understood aright, viz., with
these two limitations: if God shall see it expedient, and
if he pray for it as he ought.
Here, then, is your course. Wrestle with God by your fer.
vent prayers, and wrestle with Him too by your faithful en-
deavours ; and He will not, for His goodness’ sake, and for His
promise’ sake He cannot, dismiss you without a blessing. But
omit either, and the other is lost labour. Prayer without study
is presumption, and study without prayer Atheism: the one boot-
less, the other fruitless. You take your books in vain into your
hand if you turn them over and never look higher; and you take
God’s name in vain within your lips if you cry Da, Domine, and
never stir farther. The ship is then like to be steered with best
certainty and success when there is Oculus ad Colum, manus ad
Clavum ; when the pilot is careful of both, to have his eye upon
the compass, and his hand at the stern. Remember, these abilities
you pray or study for, are the gifts of God, and as not to be had
ordinarily without labour (for God is a God of order, and worketh
not ordinarily but by ordinary means), 80 not to be had merely
for the labour, for then should it not be so much a gift as a pur-
chase. It was Simon Magus his error to think that the gift of
God might be purchased with money (Acts viii. 20); and it hath
a spice of his sin, and so may go for a kind of Simony, for a man
to think these spiritual gifts of God may be purchased with
labour. You may rise up early, and go to bed late, and study
hard, and read much, and devour the fat and the marrow of the
best authors, and when you have all done, unless God give a
blessing unto your endeavours, be as thin and meagre in regard
of true and useful learning, 88 Pbarach’s lean kine were after they
had eaten the fat ones. (Gen. xli. 21.) It is God that both
ministereth seed to the sower, and mulliplieth the seed sown.
The Tea and the increase are both His. Sp. Sanderson
iii. 91).
‘ — πρὸς τὸ συμφέρον) to the common profit. The word here is
τὸ συμφέρον, which importeth such a kind of profit as redoundeth
to community, such as before, in the tenth chapter, St. Paul pro-
fesseth himself to have sought after. Not seeking mine own
profit (he meaneth not only his own), but the profit of the many
that they may be saved (1 Cor. x. 33). The main and essential
difference between the graces of sanctification and these graces of
edification is that those, though they would be made profitable
unto others also, yet were principally inteaded for the proper
good of the owner ; but these, though they would be used for the
owner’s good also, yet were principally intended for the profit of
others. You see, then, what a strong obligation lieth upon every
man that hath received the Spirit, conferre aliquid in publicum,
to cast his gift into the common treasury of the Church, to
employ his good parts and spiritual graces so as they may some
way or other be profitable to his brethren and fellow-servants in
Church and Commonwealth. It is an old received Canon, ‘‘ Be-
neficium propter officium.” By. Sanderson (iii. p. 100).
Συμφέρον properly is collatitium, where there be a great
many; bring every one his stock, and lay them together, and
make them a common bank for them all. Just as do the members
in the natural body. Every one confers his several gift, office,
and work to the general benefit of the whole. Even as they did
in the Law. Some offered gold, and others silk, others linen, and
some goats’ hair; and all to the furniture of the Tabernacle.
And semblably we too lay together all the graces, places, works
that we have, and employ them to the advancement of the com-
mon faith, and to the setting forward of the common salvation.
(1 Cor. x. 33.)
And into this, as into the main cistern, do all these ‘di-
visions,”’ “ manifestations,” and all, run and empty themselves.
All gifts, offices, works are for this. Yea, the blessed Trinity
iteelf, in their dividing, do all aim at this. And this attained, all
will be to Pax in terris, the quiet and peaceable ordering of
things here on earth; and to Gloria in excelsis, the high pleasure
of Almighty God. By. Andrewes (iii. p. 400).
8. coplas—-yvdoews] ‘ Sapientia magis in longum, latum,
profundum et altum penetrat, quam cognitio. Cognitio est quasi
vishs. Sapientia vistis, cum sapore. Cognitio rerum agendarum,
sapientia rerum eternarum.”” Benge.
10. διακρίσεις πνευμάτων] Cp. 1 John iv. 1—3.
— γένη γλωσσῶν] Kinds of foreign tongues. Cp. xii. 28,
γένη γλωσσῶν, and xiv. 10, γένη φωνῶν, ---ἴ 8 only passages
where the word γένος occurs in the plural number in the New
Testament.
As to the signification of γένος, kind, see Matt. xiii. 47,
where it is applied to kinds of fishes; and Matt. xvii. 21. Mark
ix. 29, where it is used to describe a particular sort of spiritual
possession and agency ; and it is used by the LXX frequently for
Heb. yp (min), as Gen. i. 11, 12. 21. 24, 25.
Τλῶσσαι, as used in the New Testament, are foreign tongues
as distinguished from the vernacular language of the speaker.
1 CORINTHIANS XII. 12—26.
ταῦτα ἐνεργεῖ τὸ ἕν καὶ τὸ αὐτὸ Πνεῦμα, διαιροῦν ἰδίᾳ ἑκάστῳ καθὼς Bov-
λεται.
{Rom 18...5. 31 Καθάπερ γὰρ τὸ σῶμα ἕν ἐστι, καὶ μέλη ἔχει πολλὰ, πάντα δὲ τὰ μέλη
mRom.6.3. τοῦ σώματος πολλὰ ὄντα ἕν ἐστι σῶμα, οὕτω καὶ ὁ Χριστός. 13 " Καὶ γὰρ ἐν
Ἐρμ, . 16. ἑνὶ Πνεύματι ἡμεῖς πάντες εἰς ἐν σῶμα ἐβαπτίσθημεν, εἴτε ᾿Ιουδαῖοι εἴτε λ-
ΤΟΣ ληνες, εἴτε δοῦλοι εἴτε ἐλεύθεροι: καὶ πάντες ἐν Πνεῦμα ἐποτίσθημεν. | Καὶ
γὰρ τὸ σῶμα οὐκ ἔστιν ἕν μέλος, ἀλλὰ πολλά. 15 ᾿Εὰν εἴπῃ ὁ ποὺς, Ὅτι οὐκ
εἰμὶ χεὶρ, οὐκ εἰμὶ ἐκ τοῦ σώματος, οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ σώματος ;
16
καὶ ἐὰν εἴπῃ τὸ οὖς, Ὅτι οὐκ εἰμὶ ὀφθαλμὸς, οὐκ εἰμὶ ἐκ τοῦ σώματος, οὐ
παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ σώματος ; 1 Εἰ ὅλον τὸ σῶμα ὀφθαλμὸς, ποῦ ἡ
ἀκοή; εἰ ὅλον ἀκοὴ, ποῦ ἡ ὄσφρησις ; 8 Νυνὶ δὲ ὁ Θεὸς ἔθετο τὰ μέλη ἕν
o 9 » 3 lel ao A 3 »
ἕκαστον αὐτῶν ἐν τῷ σώματι καθὼς ἠθέλησεν.
ποῦ τὸ σῶμα; 5 νῦν δὲ πολλὰ μὲν μέλη, ἐν δὲ σῶμα.
19 Ei δὲ ἦν τὰ πάντα ἕν μέλος,
1 Οὐ δύναται δὲ ὁ
ὀφθαλμὸς εἰπεῖν τῇ χειρὶ, Χρείαν σου οὐκ ἔχω ἣ πάλιν ἡ κεφαλὴ τοῖς
ποσί, Χρείαν ὑμῶν οὐκ ἔχω. 3. ᾿Αλλὰ πολλῷ μᾶλλον τὰ δοκοῦντα μέλη τοῦ
σώματος ἀσθενέστερα ὑπάρχειν ἀναγκαῖά ἐστι 33 καὶ ἃ δοκοῦμεν ἀτιμό-
τερα εἶναι τοῦ σώματος, τούτοις τιμὴν περισσοτέραν περιτίθεμεν: καὶ τὰ
3 , ε
ἀσχήμονα ἡμῶν εὐσχημοσύνην περισσοτέραν ἔχει ™ τὰ δὲ εὐσχήμονα
ἡμῶν οὐ χρείαν 'ἔχει' [ἀλλ᾽ ὁ Θεὸς συνεκέρασε τὸ σῶμα, τῷ ὑστεροῦντι
v4 ὃ “ ΝΥ 25 9 AY , 3 a 4 > ‘ Ν
περισσοτέραν δοὺς τιμὴν, “ἵνα μὴ ἢ σχίσμα ἐν τῷ σώματι, ἀλλὰ τὸ
αὐτὸ ὑπὲρ ἀλλήλων μεριμνῶσι τὰ μέλη.
35 Καὶ εἴτε πάσχει ἕν μέλος,
This is the uniform exposition of ali Christian antiquity, here, and
Acts ii. 4, where see note, and the excellent remarks of Valck.
here, who observes, that wherever the word γλῶσσαι occurs in
this Epistle, it signifies foreign or strange tongues (* linguas
peregrinaa vel barbaras’”’”) ; and that all St. Paul’s reasoning on
the subject in ch. xiv. is grounded on this sense of the word.
See also note above on Acts x. 44—46.
In the present passage, the words γένη γλωσσῶν are ex-
plained by ἰδιότητες διαλέκτων in Glossar. Albert.; and Eustath.
(ad Il. a, p. 72) interprets the word γλῶσσα by ἀπεξενωμένη διά.
Aexros, 8 strange dialect. St. Paul (says Valck.) distinguishes
here between γένη γλωσσῶν, kinds of foreign tongues, and
ἑρμηνείαν γλωσσῶν, interpretation of foreign tongues.
Many of the Corinthian Christians had the χάρισμα, or gift
of speaking in foreign tongues. But they abused this divine gift
for vain display. St. Paul corrects this abuse, and severely cen-
sures their ostentation, particularly in the thirteenth and four-
teenth chapters, where he says, ». 2, “If any man (1. 6. in his
own city) speaks with a γλῶσσα, or foreign tongue, he speaks to
God, for no one hears, i.e. understands him ;’’ and in ». 3, St.
Paul contrasts such a man with one who προφητεύει, prophe-
sies or preaches,—that is, who expounds in easy, intelligible
language, the oracles of God, or declares His will to the
earers.
S. Jerome (ad Hebibiam, Vol. iv. p. 177), commenting on
this passage, speaks of the Gift of Tongues here mentioned, as a
falfilment of Christ’s promise to His disciples, and as a continua-
tion of the miracle of Pentecost, i.e. of the Gift of Tongues.
(See on Acts ii. 4-6.) And he says that the Apostle Si. Paul,
who preached the Gospel from Jerusalem to Illyricam, and who
was eager to travel from Rome to Spain, thanks God that he
speaks with tongues more than they all (1 Cor. xiv. 18): “ qui
enim multis gentibus annunciaturus erat, multaram linguaram
acceperat gratiam.”” See below on Rom. i. 14.
11. ἐνεργεῖ) in-works. The Holy Spirit is from the Father
and the Son. Christ sent the Holy Spirit, and the Holy Spirit
works in every member of Christ’s body, and in the whole body
itself. Cyril. See above on v. 6.
— τὸ ἂν καὶ τὸ αὐτὸ Πνεῦμα] the one and selfeame Spirit.
The Spirit is said to divide gifts according to His pleasure, which
surely is an attribute not merely of a Person, but of one who is
Omnipotent. Bp. Middleton, p. 456 ; and so Chrys., quoted by
Pearson on the Creed, Art. viii. p. 587. Cp. Heb. ii. 4.
12—22. Καθάπερ τὸ σῶμα] A passage imitated by Clement,
Bishop of Rome, writing soon after St. Paul to the same Church,
that of Corinth, c. 37: λάβωμεν τὸ σῶμα ἡμῶν, ἡ κεφαλὴ δίχα
τῶν ποδῶν οὐδέν ἐστιν, οὕτως οὐδὲ οἱ πόδες δίχα τῆς κεφαλῆς,
(see below, v. 21), τὰ δὲ ἐλάχιστα μέλη τοῦ σώματος ἡμῶν
ἀναγκαῖα καὶ εὔχρηστά εἰσιν ὅλῳ τῷ σώματι, ἀλλὰ πάντα
συμπνεῖ, καὶ ὑποταγῇ μιᾷ χρῆται εἰς τὸ σώζεσθαι ὅλον τὸ σῶμα"
σω(έσθω οὖν ὅλον τὸ σῶμα ἡμῶν ἐν Χριστῷ ᾿Ιησοῦ, καὶ ὑποτασ-
σέσθω ἕκαστος τῷ πλησίον αὐτοῦ, καθὼς καὶ ἐτέθη ἐν τῷ
χαρίσματι αὑτοῦ.
12. τοῦ σώματος] Εἰς. adds τοῦ ἑνὸς, not found in the best
MSS.
18. ἂν Πνεῦμα] Eliz. prefixes els, not in B, C, D*, F, G, and
ποτίζ(ω in the New Testament takes the accusative of the thing
which is given to drink. See 1 Cor. iii. 2. Mark ix. 41.
By one Spirit we were all baptized into one body, and were
all made to drink into one Spirit. That is to say, by one and the
same Spirit before spoken of (vv. 3, 4. 7—9. 11) we are in Bap-
tism made one mystical body of Christ, and we were all admitted
to drink of the sacramental cup in the Eucharist, whereby the
same Spirit has united us, yet more perfectly, to Christ our
Head in the same mystical body.
St. Paul’s design was to set forth the invisible union of
Christians, and to represent the several ties by which they were .
bound together. He knew that the Eucharist was a strong
cement of that mystical wnion, as well as the other Sacrament ;
for he had himself declared as much, by saying elsewhere, we
being many are one body, being all partakers of that one bread
(x. 17). It was therefore very natural here again to take notice
of the Eucharist, when he was enumerating the bonds of union
amongst them, particularly the Sacrament of Baptism, which
would obviously lead to the mentioning this other Sacrament.
Accordingly, he haa briefly and elegantly made mention of this
other in the words made to drink into one Spirit. Where made
to drink but in the Eucharist ? He had formerly signified the
mystical union under the emblem of one loaf; and now he
chooses to signify the same again under the emblem of one cup
—an emblem wherein Ignatius, within fifty years after, seems to
have followed him (ἐν ποτήριον els ἕνωσιν τοῦ αἵματος αὑτοῦ.
Ἰρκαί. ad Philadelph. cap. 4); both belonging to one and the
same Eucharist, both referring to one and the same mystical
Head. Waterland (vii. p. 269).
23. τούτοις τιμὴν περισσοτέραν περιτίθεμεν} we invest them
with more especial power : particularly in covering and clothing
them, as is suggested by the word περιτίθεμεν. Theophyl.
Etiamsi homo cetero corpore nudus sit, heec membra
nudari non patitur. 4 Layide.
24. συνεκέρασε] A beautiful expression, intimating the union
of all the members fused, and, as it were, mingled, fused toge-
ther, as liquids, in one compound.
26. εἴτε πάσχει ty μέλος] This harmony of the members in
1 CORINTHIANS XI. 27—31.
XIII. 1,2.
συμπάσχει πάντα τὰ μέλη" εἴτε δοξάζεται ἐν μέλος, συγχαίρει πάντα τὰ
μέλη.
7 ε'γμεῖς δέ ἐστε σῶμα Χριστοῦ καὶ μέλη ἐκ μέρους. é
38. Kai obs μὲν ἔθετο ὁ Θεὸς ἐν τῇ ἐκκλησίᾳ πρῶτον ἀποστόλους, δεύτερον Col. 1. 24."
προφήτας, τρίτον διδασκάλους, ἔπειτα δυνάμεις, εἶτα χαρίσματα ἰαμάτων,
> 4 , , A 29 x , > , Ν᾿ ,
ἀντιλήψεις, κυβερνήσεις, γένη γλωσσῶν. Μὴ πάντες ἀπόστολοι; μὴ πάντες
o Eph. 4. 11.
& 3. 10.
Acta 18. 1.
Rom. 12. 8.
1 Tim. 5. 17.
eb. 18. 17, 24.
προφῆται ; μὴ πάντες διδάσκαλοι ; Μὴ πάντες δυνάμεις, ™ μὴ πάντες χαρίσματα tre. 5. 15
ν
ἔχουσιν ἰαμάτων ; μὴ πάντες γλώσσαις λαλοῦσι; μὴ πάντες
, ch. 14.1.
ὃ νευουσὶ ; a1 Pet. 4.8.
‘PPM σι sD Matt. 7.22
31 P Ζηλοῦτε δὲ τὰ χαρίσματα τὰ κρείττονα' καὶ ἔτι καθ᾽ ὑπερβολὴν ὁδὸν ὑμῖν ἃ 17.20. ἃ 21.21.
δείκνυμι. ΧΙ]. 1" Ἐὰν ταῖς γλώσσαις τῶν ἀνθρώπων λαλῶ καὶ τῶν ἀγγέλων,
Luke 17. 6.
Rom. 12. 7.
ch. 12. 8, 9, 28."
ἀγάπην δὲ μὴ ἔχω, γέγονα χαλκὸς ἠχῶν, ἢ κύμβαλον ἀλαλάζον. 2” Καὶ ἐὰν κε, δ:
the body, had been made, even by heathens, an argument against
discord. See the noted Apologue of Menenius Agrippa, in Livy,
ii. 32.
28. πρῶτον ἀποστόλους, δεύτερον προφήτας See on Acts
xiii. 1, and Eph. iv. 11, where the order is, Apostles, Prophets,
Evangelists.
For the due understanding of these passages, it must be ob-
served, that St. Paul is speaking of charismata, special endow-
ments or gifts, for the edification of the Church. He is not de-
scribing Orders of Ministers appointed to serve permanently in it;
The neglect of this distinction has caused much confusign in
the exposition of these passages, and has occasioned much contro-
versy as to the regimen of the Charch ;
It may therefore be worth while to remind the reader of
what has heen well said on this point by Rickard Hooker (V.
lxxviii. 6, 7).
He shows there and elsewhere that there are but three
Orders of Ministers in the Church, duly settled and constituted,
viz. Bishops, succeeding the Apostles in their ordinary functions
(not in their extraordinary gifts), Priests, and Deacons; and he
says,
Ν Touching Prophets, they were such men as having other-
wise learned the Gospel, had from above bestowed upon them a
special gift of expounding Scriptures, and of foreshowing things
to come. Of this sort was Agabus (Acts xxi. 10; xi. 27), and
besides him in Jerusalem sundry others, who notwithstanding are
not therefore to be reckoned with the Clergy; because no man’s
gifts or qualities can make him a minister of holy things unless
Ordination do give him power. And we no where find Prophets
to have been made by Ordination, but all whom the Church did
ordain were either to serve as Presbyters or as Deacons.
Evangelists were Presbyters of principal sufficiency, whom
the Apostles sent abroad, and used as agents in ecclesiastical
affairs wheresoever they saw need. They whom we find to have
been named in Scripture Evangelists, as Ananias (Acts ix. 17),
Apollos (Acts xviii. 24), Timothy (2 Tim. iv. 5.9. 1 Tim. iii.
15; v. 19; ii. 7), and others, were thus employed.
And concerning Evangelists afterwards in Trajan’s days, the
history ecclesiastical noteth (Zuseb. iii. 38), that many of the
Apostles’ disciples and scholars which were then alive, and did
with singular love of wisdom affect the heavenly Word of God, to
show their willing minds in executing that which Christ first of
all required at the hands of men, they sold their possessions,
gave them to the poor, and betaking themselves to travel, under-
took the labour of Evangelists, that is, they painfully preached
Christ, and delivered the Gospel to them who as yet had never
heard the doctrine of faith. Hooker. .
With regard to διδάσκαλοι, mentioned here and in Eph.
iv. 11, the word does not describe any separate order in the
Church, but denotes a special gift and quality distinguishing
some persons in the Church. Thus the Apostle St. Paul himself
was eminently a διδάσκαλοτ, and he is twice called by that title
by himself; διδάσκαλος ἐθνῶν, doctor Gentium, | Tim. ii. 7.
2 Tim. i. U1, and in both these passages the word διδάσκαλος, or
doctor, is associated with ἀπόστολος and κήρυξ. He was sent to
do the work of a preacher (κήρυξ), and was ordained to the
degree of an Apostle (ἀπόστολοΞ), and was endowed with super-
natural gifts and special revelations to be a διδάσκαλος. Com-
pare Acts xiii. 1, where διδάσκαλοι are joined with προφῆται, and
where Paul and Barnabas are already reckoned among Prophets
and Teachers, προφῆται καὶ διδάσκαλοι, before they had been set
apart and empowered by laying on of hands in Ordination to the
degree and office of Apostles.
— bdurdueis] From persons he passes to things; thus inti-
mating that Apostles, Prophets, Teachers, are themselves
7
χαρίσματα, free gifts and graces from God. Hence he uses
the word ἔδωκεν, ‘God gave some Apostles.’ Eph. iv. 11. They
are not to be regarded as sources of grace, or to be raised up one
against the other as heads of parties; and that none may boast
of themselves, whatever may be their graces; for what are these
graces but gifls of God, and what hast thou which thou hast not
received 7 (1 Cor. iv. 7.)
— ἀντιλήψει51 helps; e.g. of the feeble, sick, and needy.
See Acts xx. 35, ἀντιλαμβάνεσθαι (to take hold of in order to
support) τῶν ἀσθενούντων. He thus prepares the way for his
appeal in behalf of the poor saints at Jerusalem ; and he teaches,
that the ἀντίληψις of such persons is not only a duty, but a
grace; and so he calls it 2 Cor. viii. 1. 4. 6,7. 19. Cp. 1 Cor.
xvi. 3.
— xvuBepyhoes] governments: as in pastoral charges of dio-
cesan episcopacy (the case of Timothy and Titus), and of the
presbyters ordained to settled cures. Acts xiv. 23; xx.17. Tit.
i. δ.
— γένη γλωσσῶν] kinds of tongues. Observe, that gift in
which the Corinthians most gloried is placed last.
29. 8uvdues] The accusative case after ἔχουσι. Have all the
power of working miracles ?
81. Ζηλοῦτε] covet earnestly. See on Gal. iv. 17.
— καθ᾽ ὑπερβολὴν ὁδὸν δείκνυμι] 1 am about to point out to
you an ὁδὸν ὑπερ-ἐχονσαν (Theoph.),—a transcendant road; for
as 8. Clement says, imitating this passage of St. Paul (ad Cor.
49), τὸ ὕψος els ὃ ἀνάγει ἡ ἀγάπη ἀνεκδιήγητόν ἐστιν, ‘the
height to which charity leads is ineffable.’
On the idiom ἔτι καθ᾽’ ὑπερβολὴν, see 2 Cor. i. 8; iv. 17.
Gal. i. 13. Winer, § 54, p. 2413. Cp. 2 Cor. xi. 23.
— ὑπερβολήν] This word, from ὑπερβάλλω, to shoot beyond,
indicates the figure of speech which St. Paul uses. The Corin-
thians imagined that they could ascend to heaven by a mani-
festation of spiritual gifts, and they despised the way of Charity as
too lowly for their aspirations. They have left it for the devious
paths of ‘divisions’ and dissensions (see i. 10, and xi. 8), and
imagine themselves to be spiritual (cp. iii. 1) because they are
rich in supernatural gifts, which they love to display in a vain-
glorious spirit, instead of using that and all other gifts to the one
end for which they are given by God,—that of edification. St.
Paul teaches them, that their estimate of the respective value of
spiritual gifts is very erroneous (xiv. 1—3); that it is a childish
vanity to prefer the empty ostentation of speaking foreign tongues
in their own domestic assemblies (when no foreigners were pre-
sent) to the more useful gift of exposition of Scripture; and he
therefore exhorts them to covet earnestly the better gifts.
(ιλοῦτε τὰ χαρίσματα τὰ κρείττονα.) He tells them also that
he is going to point out to them a loftier way, a Way which
transcends all other ways; a Way which they thought to be
lowly, but which he shows them to be lofty; a Way which will
lead them up to higher degrees of spiritual elevation, and to more
glorious spiritual pros than could be attained by any of those
gifts which they most vaunted ; a Way which will teach them how
to use aright all those spiritual gifts, and without which Way all
those gifts are worthless; a Way which will remain when those
gifts have vanished; a Way which will lead to Heaven, and abide
for ever in Heaven,—the Way of Charity.
Cu. XIII. L ᾿Αγάπην] “ Dilectio.”” Tertullian, de Patient. 12,
where he well says that this Apostolic description of Charity or
Love is uttered " totis Spiritis viribus ;” and compare his treatise
contra Marcion, (v. 8). ᾿Αγάπη is rendered ‘Curitas’ by the
Vulgate, which, however, almost always renders ἀγαπᾶν by dili-
gere, and φιλεῖν by amare. See Butimann ap. Lachmann, Ν. Τὶ
p- xlv, and above on John xxi. 15,
128
1 CORINTHIANS ΧΗ]. 3—11.
‘ AY
ἔχω προφητείαν, καὶ εἰδῶ τὰ μυστήρια πάντα, καὶ πᾶσαν THY γνῶσιν, Kai ἐὰν
ἔχω πᾶσαν τὴν πίστιν ὥστε ὄρη μεθιστάνειν, ἀγάπην δὲ μὴ exw, οὐδέν εἰμι,
ce Prov. 10. 12.
Ν A ” ee , ν
20.8.6. ὃ Καὶ ἐὰν ψωμίσω πάντα τὰ ὑπάρχοντά μον, καὶ ἐὰν παραδῶ τὸ σώμά μου ἵνα
Eph. 4. 2. 2 2 . ¥ > > a
cai ih 3.12. καυθήσωμαι, ἀγάπην δὲ μὴ ἔχω, οὐδὲν ὠφελοῦμαι. } ᾿ ey ;
. Je ce 39 , ᾧ Ν
Peek Ἢ ἀγάπη μακροθυμεῖ, Χρηστεύεται: ἡ ἀγάπη οὐ ζηλοῖ ἡ ἀγάπη οὐ
Phil.2.4.21. περπερεύεται, οὐ φυσιοῦται, >“ οὐκ ἀσχημονεῖ, ov ζητεῖ τὰ ἑαυτῆς, οὐ παροξύνε-
i John 3:16, 17, ὁ kod 3 ὃν, δ" οὐ χαίρει ἐπὶ τῇ ἀδικί, ίρει δὲ τῇ ἀληθείᾳ"
Vdohn 3.1617. ται, οὐ λογίζεται τὸ κακὸν, °° οὐ χαίρει ἐπὶ τῇ ἀδικίᾳ, συγχαίρει δὲ τῇ ἀληθείᾳ
& 15. 4. 7 , , , , ἄντ, δ. (ζ , e , 8 Ἢ 2 »,
Rom. 1.32 πάντα στέγει, πάντα πιστεύει, πάντα ἐλπίζει, πάντα ὑπομένει. ἀγάπη
2 John 5.2 . ¥ ἜΣ
: τ 1 18 οὐδέποτε ἐκπίπτει. Eire δὲ προφητεῖαι, καταργηθήσονται' εἴτε γχῶσσαι,
uke 22. δώ. 5 AY , ᾿
Gal 5.6 | παύσονται" εἴτε γνῶσις, καταργηθήσεται. °"Ex μέρους γὰρ γινώσκομεν, καὶ
& 4.39. 9 “ , 10 2 . ΄ . 2 2
Aowzier.e, ἐκ μέρους προφητεύομεν" 10 ὅταν δὲ ἕλθῃ τὸ τέλειον, τότε τὸ ἐκ μέρους
r. 49. 7.
Heb. 8. 13.
καταργηθήσεται. 11 Ὅτε ἤμην νήπιος, ὡς νήπιος ἐφρόνουν, ὡς νήπιος ἐλογι-
— γέγονα x. ἢ. ἣ κ. ἀ.} “factus sum.”’ J have become
ly, by my own fault, mere brass that rings, or a cymbal
that clangs, without soul or sense, “vox et preterea nibil.”’
The words Δωδωναῖον χαλκεῖον were proverbial, and Apion,
the grammarian, was called “‘ Cymbalum orbis,” for his garrulity
(Sueton. de Grammaticis). The metaphor was suitable to Co-
rinth, famous for its works in brass, “ Ephyreia era’ (Virg.
Georg. ii. 464. Joseph. Vit. 13, and Winer, R. W. B. ii. 89).
By their empty γλωσσολαλία the Corinthians reduced themselves
from rational beings, living instruments (ἔμψυχα ὄργανα) of God,
to mere κύμβαλα and κρόταλα (Aristoph. Nub. 448), such as
were wrought in their own metallic forges. .
3. τὰ μυστήρια πάντα] Although I know the mysteries, all of
them, and all the γνῶσις, and have all the faith. On the use of
was, see Winer, § 18, p. 101.
8. ἐὰν ψωμίσω] if I reduce to provisions, ψωμία, fragments
(from ψάω) dipped into the dish (Jobn xiii. 25); and because
bread was used for this purpose, hence in modern Greek,
ψωμὶ = bread.
ψωμίζω is found in LXX, with the accusative of the thing
given to be eaten, as here, in Deut. viii. 3. 16, ψωμίσας τὸ μάννα,
Lam. iii. 16, ἐψώμσέ με σποδὸν, and in Dan. iv. 22 (Theodot.),
χόρτον ψωμιοῦσί σε. Cp. Dan. v.21. The accusative of the
person fed occurs Aristoph. Lysist. 19, and in Rom. xii. 20,
ψώμιζε αὑτόν. Cp. Winer, § 2.
— ἐὰν παραδῶ τὸ σῶμά pov) If I give up my body to be
burned. 80 Ignatiue (frag. ii. ap. CArys. Hom. ad Ephes.
Epist. xi. ; see Jacobson, p. 493), “ Not even the blood of Mar-
tyrdom can blot out the sin of schism ;” and after him, Cyprian
(Ep. 55), “quale crimen, quod martyrio non potest expiari.”’
So Augustine (Serm. 138), ‘‘ Ecce venitur ad passionem, ad san-
guinis fusionem, ad corporis incensionem : et amen nihil prodest,
uia Caritas deest. Adde Caritatem, prosunt omnia; detrahe
ritatem, nihil prosunt cetera. Quale bonum est Caritas!’’
And he says, “Non habent Dei Caritatem, qui non amant
Ecclesie unitatem.”” A solemn caution against Divisions and
Dissensions in the Church.
— xav0howpe:}] A, B have καυχήσωμαι, which is worth notice,
as showing that the best uncial MSS. are not always to be de-
pended upon, and sometimes are blemished with errors.
— οὐδὲν ὠφελοῦμαι)] I am profited nothing. “Qui dese-
rueril unitatem, violat Caritatem, et quisquis violat Caritatem,
quodlibet magnum habeat, ipse nihil est. Si linguis hominum et
Angelorum loguatur, si sciat omnia sacramenta, si habeat omnem
Sidem, ut montes trangferat, si distribuat omnia sua pauperibus,
si corpus suum tradat ut ardeat, Caritatem autem non habeat,
nihil est, nihil ei prodest. Universa inutiliter habet, qui unum
illad, per quod universis utatur, non babet. Amplectamur ita-
que Caritatem, studentes servare unilalem spirilds in vinculo
pacis (Eph. iv. 3). Non nos seducant, qui corporalem seps-
rationem facientes ab Ecclesie frumentis toto orbe diffusis,
spirituali sacrilegio separantur.” Augustine (Serm. 88), A salu-
tary warning, whenever intellectual and spiritual gifts, and re-
ligious acts of self-devotion are proposed as objects for admiration
and imitation, irrespectively of those principles of Unity and
Charity, which are n to make them acceptable to Him
who is the Author of Peace and Lover of Concord in His
Church.
4. ob (ηλοῖ] envieth not—as Cain envied Abel; and his
brethren envied Joseph. (Origen.)
— ov περπερεύεται) “non gloriatur,” does not show off it-
eelf by word or deed, in a restless and vain-glorious eagerness
for display; does not put itself forward with professions of su-
perior knowledge and skill. (Origen.) It is rendered by Tertullian
(de Patient. c. 12), ‘non profervum sapit.”” It is used by
Cicero (ad Att. i. 14) concerning himself, “ Dii boni, quomodo
ἐπερπερευσάμην novo auditori, Pompeio;” and Polylius (Exc.
Leg. 122) applies the word wépwepos to a vain, pompous, and
loquacious pedant, and Schol. (ad Soph. Antig. 33) connects it
with περίλαλος. See Welstein here; and from the fact of its
denoting excess, it muy be derived from the root περὶ, and may
be connected with the Latin perperam. (Valck.)
δ. ob λογίζεται τὸ κακόν) does not reckon up, and impute the
evil which it suffers; does not set it down and record it, as in a
bill, against the person who does the wrong ; but forgets it, and
overcomes it with good. Cp. Theodoret, who says, σνγγινώσκει
τοῖς éwracpévos. ΑΒ to this use of λογίζομαι, see 2 Cor. v. 19,
μὴ λογιζόμενος αὐτοῖς τὰ παραπτώματα.
6. οὐ χαίρει ἐπὶ τῇ ἀδικίᾳ, συγχαίρει δὲ τῇ ἀληθείᾳ} well
rendered by Vulg. (as far as the Latin language allowed), “ non
gaudet super Iniquitate, congaudet autem Veritate.”” Charity
does not rejoice in the Unrighteousness which prevails in the
world—as evil spirits and evil men do (Rom. i. 32. Hos. vii. 3) —
but she rejoices with the Truth, especially éhe saving Truth of
Him Who is the Truth. She takes pleasure in all that the
Truth achieves and endures now, and in all that she will enjoy
hereafter.
As to the contrast here between ἡ ἀδικία and ἡ ἀλήθεια, or
Christian Truth, see John vii. 18, and Rom. i. 8, and 2 Thess,
ii. 10. 12, ἵνα κριθῶσι πάντες of μὴ πιστεύσαντες τῇ ἀληθείᾳ,
ἀλλ᾽ εὐδοκήσαντες ἐν τῇ ἀδικίᾳ.
Ἴ. πάντα στέγει] βαστάζει, ὑπομένει (Heaych.), “ sustinet,
tolerat” (Tertullian, de Pat. 12). See 1 Thess. iii. 1.5. 1 Cor.
ix. 12. And on this verse and the context, compare the descrip-
tion of ᾿Αγάπη by S. Clement, writing also to the Corinthians
(c. 49), "Ayden πάντα ἀνέχεται, πάντα μακροθυμεῖ: οὐδὲν βά-
ναυσον ἐν ἀγάπῃ, οὐδὲν ὑπερήφανον, ἀγάπη σχίσμα οὐκ ἔχει. οὐ
στασιάζει, πάντα ποιεῖ ἐν ὁμονοίᾳ: δίχα ἀγάπης οὐδὲν
εὐάρεστον τῷ Θεῷ.
8. καταργηθήσονται] they will be reduced to a state of ἀέργεια,
or fnoperation, because their ἔργον will be done; they will there-
fore be no more needed. On this use of xarapyeiy, see on Luke
xiii. 7. Gal. iii. 17; v. 4. 2 Cor. iii. 7. Rom. iii. 31. The ἔργον
of ἀγάπη will remain when all χαρίσματα, and even χάριτες, will
be κατηργημένα; and her ἔργον will be τέλειον, and its τελειότης
will have no τέλος, or end. The Latin word corresponding to
καταργῶ is evacuo. So Tertullian (de Patient. c. 12), * Dilectio
nunquam excidit; c#tera evacuabuntur;” and so the Latin
translation of Jreneus, who says admirably (iv. 12), Paulus in-
quit, omnibus creteris evacuatis, manere Fidem, Spem, Dilec-
lionem, majorem autem esse omnium Dilectionem, eam vero per-
ficere perfectum hominem, etenim qui diligit Deum perfectum
esse in hoc evo et futuro: nunquam enim desinemus diligentes
Deum, sed quanto plus eum intuiti sumus, tanto plus Eum
diligemus,
In Lege igitur et Evangelio qaum sit primum et marimum
preceptum diligere Dominum Deum ex (oto corde, dehine simile
illi diligere prorimum sicut seipsum, unus et idem ostenditar
Legis et Evangelii conditor. Consummate enim vite precepta
in utroque Testamento cum sint eadem, eundem ostenderunt
Deum, qui particularia quidem precepta apta utrisque pre-
cepit, sed eminentiora et summa (τὴν καθ᾽ ὑπερβολὴν ὁδὸν τῆς
ἀγάπη) sine quibus salvari non est, in ulroyue eadem suasit.
9. Ἔκ pépovs] ez parle cognoscimus, et ex parte pro-
phetamus. (Jren. v. 7.)
1 CORINTHIANS XII. 12,13. XIV. 1—4.
, ν δὲ 2 oN , A a ? 128 s ‘ y
ζόμην: ὅτε δὲ γέγονα ἀνὴρ, κατήργηκα τὰ τοῦ νηπίου. Βλέπομεν γὰρ ἄρτι
> , > 39 », , , > , ἡ cA Phil. 8.
δι ἐσόπτρου ἐν αἰνίγματι, τότε δὲ πρόσωπον πρὸς πρόσωπον' ἄρτι γινώσκω ἡ δ
ἐκ μέρους, τότε δὲ ἐπιγνώσομαι καθὼς καὶ ἐπεγνώσθην.
18 Νυνὶ δὲ μένει πίστις, ἐλπὶς, ἀγάπη, τὰ τρία ταῦτα' μείζων δὲ τούτων ἡ ἀγάπη. Rom. 8.18.
XIV. 1." διώκετε τὴν ἀγάπην, ζηλοῦτε δὲ τὰ πνευματικὰ, μᾶλλον δὲ ἵνα προ- Rev. 32..."
φητεύητε.
3» Ὁ γὰρ λαλῶν γλώσσῃ οὐκ ἀνθρώποις λαλεῖ ἀλλὰ τῷ Θεῷ: οὐδεὶς γὰρ υ Acer
ἀκούει, πνεύματι δὲ λαλεῖ μυστήρια: ὃ " ὁ δὲ προφητεύων ἀνθρώποις λαλεῖ οἰκο- « Acts 13.15.
δομὴν, καὶ παράκλησιν, καὶ παραμνθίαν. 4 Ὃ λαλῶν γλώσσῃ ἑαυτὸν οἰκοδομεῖ,
2. 8.
12. Βλέπομεν ἄρτι δ᾽ ἐσόπτρου ἐν αἰνίγματι) We now behold
by means of a mirror objects revealed in “ enigma per speculum
et per entgmata.” (Iren. iv. 9.) St. Paul alludes to Num.
xii. 8, where δὲ αἰνιγμάτων is opposed to ἐν εἴδει, and is ex-
plained by it, στόμα κατὰ στόμα λαλήσω αὐτῷ (to Moses) ἐν
εἴδει καὶ ob δὲ αἰνιγμάτων.
St. Paul does not use the word δίοπτρον, but ἔσοπτρον, a
glass to be looked inéo, and not a glass to be looked through ;
and δ ἐσόπτρον does not mean, éhrough a glass, in the sense of
looking through it, unless perhaps it may be said that inasmuch
as the object reflected in the glass appears to be behind the
glass, so the spectator may be said to*see it through the glass.
Cp. Winer, p. 340. Bat it signifies, by means of a looking-glass
or mirror (so xiv. 9, διὰ τῆς γλώσσης : cp. Winer, ἃ 47, p. 399),
in which heavenly things are represented to us, not distinctly, but
dimly and ἐν αἰνέγματι, cp. Eurip. Rhes. 5, i. e. αἰνικτηρίως, αἰνιγ-
ματωδῶς, enigmatically opposed to plainly. Avschyl. Prom. 852.
970. Agam. 1154. Com 2 Cor. iii. 18, τὴν δόξαν Κυρίου
κατοπτρι(όμενοι, and James i. 23, κατανοοῦνται τὸ πρόσωπον
ἐν ἐσόπτρῳ. The metaphor would be well understood by the
Corinthians, because the ancient mirrors were (not of glass, but)
of polished metal or brass (see Xenophon, Symp. 7, who calls a
mirror χαλκεῖον), for working in which the Corinthians were
famous. See Winer, R. W. B. art. Spiegel, p. 496, and the
Anthology passim.
We now see with the eye of Faith and Hope, and behold
the divine Attributes reflected in the mirror of His Works,
of His Word, and of His Sacraments, but hereafter we shall
see God Himself face to face.
The Present things are a shadow of the Future. In Holy
Baptism we see a type of the Resurrection; but hereafter we
shall see the Resurrection itself. Now we see the symbols of
Christ’s Body; hereafter we shall see that Body itself, face to
face. Theodoret.
God hath revealed Himself and His good pleasure towards
us in His holy Word sufficiently to save our souls, if we will
believe ; but not to solve all our doubts, if we will dispute. The
Scriptures being written for our sakes, it was needful they should
be fitted to our capacities; and therefore the Mysteries contained
therein are set forth by such resensdiances as we are capable of,
but far short of the nature and excellency of the things them-
selves. The best knowledge we can have of them here, is but
per speculum (1 Cor. xiii. 12) and in anigmate, as it were in a
glass, and by way of riddle; darkly both God teacheth us by the
eye in His creatures: that is, per speculum, as it were by a
glass, and that but a dim one, wherein we may read τὸ γνωστὸν
τοῦ Θεοῦ, some of the invisible things of God (Rom. i. 19, 20),
but written in small and outworn , scarce legible by us.
He teacheth us also by the ear, in the preaching of His holy
Word; but that in enigmate, altogether by riddles, dark riddles.
That there should be three distinct Persons in one Essence, and
two distinct Natures in one Person ; that Virginity should con-
ceive, Eternity be born, Immortality die, and Mortality rise
from death to life; that there should be a finite and mortal God,
or an infinite and immortal Man; what are all these, and many
ries more of like intricacy, but 80 many riddles? Bp. Sanderson
i, 234).
-- ἐν νομὴ more expressive than γνώσομαι. See on
Luke i. 4. J shall fully know and love as I have been fully
known and loved by Him. Cp. xvi. 18, ἐπιγινώσκετε τοιούτους,
Matt. xi. 27, ἐπιγινώσκει τὸν υἱὸν, and see the use of the word
ἐπίγνωσις by St. Paul in Col. i. 9, 10; ii. 2; iii, 10. Philem. 6.
Eph. i. 17; iv. 13. Tit. i. 1. 2 Pet. i. 2, 3. ὃ.
18. Νυνὶ δὲ μένει---τὰ τρία ταῦτα) But now, in this present
state of being (as contradistinguished from hereafter ; see on xiv.
6), abide these Three Graces, that is, these three are permanent
in this world, which the supernalural χαρίσματα are not.
This is said to show their dignity. How great, therefore,
α fortiori, is the dignity of Love, which will survive the two
other Graces (see Rom. viii. 24. Heb. xi. 1, and Chrys. here),
which survive those glorious Gifts of Tongues, and Miracles, and
Prophecy—when Faith will be swallowed up in Sight, and Hope
be absorbed in Fruition !
On the subject of this Chapter, see the affecting Sermon
of 8. Augustine, delivered by him in his old age (Serm. 350), and
forming an appropriate sequel to the narrative concerning the be-
loved disciple, St. John (S. Jerome in Galat. vi.), that in his old
age he was carried to the Church, where his Sermon was, ‘“‘ My
dear Children, Love one another.”
Cu. XIV. 1. διώκετε τὴν ἀγάπηνἹ Follow after Charity.
The metaphor is from the Stadium. Make Charity your aim
and end (cxowds) in the whole race of your Christian life. Cp.
Phil. iii. 14.
Having described the character of Charity, St. Paul now
proceeds to apply what he has said ;
The main principle to be borne in mind throughout this
chapter is, that the use of all supernatural χαρίσματα, or extra-
ordinary spiritual Gifts (which were probationary talents and
trusts that Ἄνα . hati Sa were often abused, pee
who received them), is to regulated by the great abiding
Christian χάρις, or Charity. i
The main work of Charity is Edification,—the building u
of the Church, or body of Christ. See viii. 1, ἡ γνῶσις φυσιοῖ, "
δὲ ἀγάπη οἰκοδομεῖ. And therefore throughout this chapter
he is perpetually inculcating the words edjfy and edification. Sea
ov. 3—5. 12. 17. 26.
With this clue in our hands, we shall find no difficulty in
following the Apostle’s meaning through the chapter, which
otherwise would be intricate and perplexing, and which hes been
unhappily embarrassed and obscured by novel meanings assigned
in some expositions to the word γλῶσσα, Tongue, used by St.
Paul; which never means an incoherent jargon, or spasmodic
utterance, or confused gibberish, but simply a foreign language
not understood by the Aearers (see above on xii. 10, and Acts
ii. 4; x. 46; xix. 6), but uttered with full consciousness of its
meaning by the speaker. See xiv. 2. 14—16.
This is the interpretation of the ancient Expositors ;
In primitive times, believers were supernaturally gifted with
the power of speaking foreign tongues. But many abused the
gift. What was the benefit of speaking at Corinth in the lan-
guage of Scythia, Persia, and Egypt? He who did this spoke
not to man, but to God. St. Paul reprehends this vain-glory,
and teaches the right use of the gift. Theodoret. See also
Chrysostom on xii. 1.
— (nrotre δὲ τὰ πνευματικά] Earnestly covet and cherish
spiritual gifts. See above, note on 1 Thess. v. 20, and cp. below,
Ὁ. 39; and on the sense of ζηλοῦτε see Gal. iv. 17.
— ἵνα προφητεύητε] in order that you may prophesy ; that is,
may declare or expound God’s Word. See above, 1 Thess. v. 20.
1 Cor. xi. 4, and below, Rom. xii. 6.
2. Ὁ λαλῶν γλώσσῃ] He that speaketh with a foreign tongue,
speaketh not to men, but to God; for no one who is present un-
derstands him ; but in his spirit, or inner man (see on v. 14) he
speaks mysteries,—things hidden, not clear to the hearers.
If a disciple has the gift of speaking to one person in the
tongue of the Medes, and to another in that of the Elamites, and
then were to go and speak in these tongues to the Jewish Syna-
gogues, or ' to the congregations of Greeks, concerning which the
Apostle is here speaking, what use would it be? who would listen
to him? cya only, Who knows. all things, would understand
him. S. il.
ἀκούω, like the Hebrew yoy (shama), often signifies in the
LXX, not simply to hear, but to perceive and understand; as
S. Jerome says (in prolog. Ioelis): ‘‘ Auditus in Scripturis Sacris
non est iste qui ad aures sonat, sed qui in corde percipitur.”
1 The text of the Catena has οἱ bere: read @.
Vou. Il.—Parr III,
180
.1 CORINTHIANS XIV. 5—14.
ὁ δὲ προφητεύων ἐκκλησίαν οἰκοδομεῖ. ὃ Θέλω δὲ πάντας ὑμᾶς λαλεῖν γλώσ-
σαις, μᾶλλον δὲ ἵνα προφητεύητε' μείζων γὰρ ὃ προφητεύων ἣ ὁ λαλῶν γλώσ-
σαις, ἐκτὸς εἰ μὴ διερμηνεύῃ, ἵνα ἡ ἐκκλησία οἰκοδομὴν λάβῃ.
ἃ Eph. 1. 17.
Phil. 8. 15.
ιδαχῇ ;
5 4 Nov δὲ, ἀδελφοὶ, ἐὰν ἔλθω πρὸς ὑμᾶς γλώσσαις λαλῶν, τί ὑμᾶς ὠφελήσω,
ἐὰν μὴ ὑμῖν λαλήσω ἣ ἐν ἀποκαλύψει, ἢ ἐν " γνώσει, ἣ ἐν προφητείᾳ, ἣ ἐν
17 Ὅμως τὰ ἄψυχα φωνὴν διδόντα, εἴτε αὐλὸς εἴτε κιθάρα, ἐὰν διαστολὴν τοῖς
φθόγγοις μὴ δῷ, πῶς γνωσθήσεται τὸ αὐλούμενον ἣ τὸ κιθαριζόμενον ; ὃ καὶ
γὰρ ἐὰν ἄδηλον φωνὴν σάλπιγξ δῷ, τίς παρασκευάσεται εἰς πόλεμον ;
9 Οὕτω καὶ ὑμεῖς διὰ τῆς γλώσσης ἐὰν μὴ εὔσημον λόγον δῶτε, πῶς γνω-
σθήσεται τὸ λαλούμενον ; ἔσεσθε γὰρ εἰς ἀέρα λαλοῦντες.
10 Τοσαῦτα, εἰ τύχοι, γένη φωνῶν εἰσιν ἐν κόσμῳ, καὶ οὐδὲν ἄφωνον. | ᾿Εὰν
οὖν μὴ εἰδῶ τὴν δύναμιν τῆς φωνῆς, ἔσομαι τῷ λαλοῦντι βάρβαρος: καὶ ὁ
λαλῶν, ἐν ἐμοὶ βάρβαρος. 13 Οὕτω καὶ ὑμεῖς, ἐπεὶ ζηλωταί ἐστε πνευμάτων,
f ch. 12. 10, 80.
Mark 11. 24.
Ν Ν 2 AY ~ > ’ a ν ,
πρὸς τὴν οἰκοδομὴν τῆς ἐκκλησίας ζητεῖτε ἵνα περισσεύητε.
18 1 Διόπερ ὁ λα-
λῶν γλώσσῃ προσευχέσθω ἵνα διερμηνεύῃ. “Edy γὰρ προσεύχωμαι γλώσσῃ,
Cp. Gen. xi. 7; xlii. 23. Matt. xv. 10. Glass., Phil. Sacr., p.
843, and Vaick. here.
5. εἰ μὴ διερμηνεύῃ] unless he (the speaker) interpret what he
says into the vernacular language of the hearers (see v. 13); a8
was usually done in reading the Hebrew Scriptures, by means of
oral and written translations, Paraphrases, or Targums. See
Nehem. viii. 4—8. Hottinger, Thesaur. Philol. p. 261—260.
6. Νῦν δὲ, ἀδελφοί] But now brethren, if 1 come to you, and
by specifying myself I mean any one generally, if any one comes
to you (see ». 14, and on vi. 12), pow that you are brethren, and
have renounced Heathenism, and do not now require to be con-
verted to the faith by the miracle of tongues—.
He therefore means, that those who affected the use of
foreign tongnes at Corinth now, degraded their hearers to a
heathen condition. See on ov. 21, 22.
For νῦν Elz. has νυνὶ here; and so some recent editions ;
but νῦν is in A, B, D*, F, G, and νυνὶ seems to be due to
copyists, not fully understanding the argument of St. Paul; but
even νυνὶ itself sometimes is expressive of time, see Rom. vi. 22;
vii. 6.17; xv. 23. 25, above xiii. 13.
— ἐὰν μὴ ὑμῖν λαλήσω] unless I speak to you in some edify-
ing manner, either by revelation, or knowledge, or prophecy, or
doctrine. What shall I profit you if I speak with tongues? and
what shall I profit you, excep/ I speak to your edification? On
the use of ἐὰν μὴ, where the excepted case does not belong to
the same class as those which are not excepted, see Luke iv. 26.
1. “Opws] Even the lifeless inatruments fail of their office, un-
less they give a διαστολὴ, or distinct articulation of musical notes,
by their sounds.
Winer (p. 488) connects ὅμως with ἐὰν, and construes it
nevertheless.
St. Paul’s argument is, It is required even of lifeless instru-
ments that they should give a distinct utterance, a well-defined
rhythm, and clearly expressed notes, ῥυθμὸν, ἐναρμόνιον ἦχον
(Photius, Theodoret), by their voices. How else shall it be un-
derstood what that is which is designed to be played by their
means? How shall it be understood whether it is a strain of Homer
or of Pindar, or whether it is intended to be mournful or joyful ?
What a tune is to the lifeless instrument, that sense is to
the living instrument, the human Tongue.
If then the /ifeless instrument ought to have a distinct signi-
ficance in its utterance, how much more ought the living instru-
ment to give forth intelligible sounds? If the former ought to
play a well-defined tune, in order to delight the hearers in the
Odéum or the Theatre, how much more ought the latter to utter
what can be understood by those who seek for edification in the
Church of God? But how can it do this, if it speak in a foreign
language to those who understand it not ἃ
8. ἐὰν ἄδηλον φ. σάλπιγξ δ., τ. π. ε. πόλεμον “1 if the trumpet
give an unmeaning sound, who shall prepare himself for the
battle? If it does not give the war-note, who will obey it? It
must be Aortatory and practical. It was eminently so in the
history of the ancient Church. See the divine injunctions con-
cerning the silrer Trumpets, Num. x. 1—9, ἐὰν ἐξέλθητε els
πόλεμον, σημανεῖτε ταῖς σάλπιγξι.
Πόλεμος = battle in LXX. Ps. Ixviii. 21. Job xxxviii. 23,
and in N. T. Rev. ix. 9; xx. 8, and in the modern lan of
Greece to this day. ᾿ ‘ ae
So in the spiritual battles of the Church against her ghostly
enemies, uvless the Preachers of the Gospel, who are commanded
to “lift up their voice as a trumpet” (Isa. lviii. 1. Joel ii. 1),
speak in a language which the people can understand and feel,
who shall prepare for the spiritual conflict ?
9. διὰ τῆς γλώσσης] by your tongue. By. Middleton.
10. Τοσαῦτα, εἰ τύχοι-- ἄφωνον) There is perchance such a
multitude of languages in the world (Roman, Scythian, and the
rest. Chrysostom, Cyril), and nothing is without a language.
Ἰοσαῦτα intimates that the diversities of languages in the world
amount to such or such a number, and that a very great one,
which the writer would specify if it could be counted, or if it
were requisite for his argument that it should be specified. Com-
pare τοσαῦτα, Luke av. 29. John xii. 37. As to el τύχοι, per-
chance, see xv. 37.
The best MSS. have εἰσὶν here. Elz. has ἐστὶν, and adds
αὐτῶν without sufficient authority.
ll. Ἐὰν οὖν] Since languages differ generally 80 much from
one another, as has been said, ἐγ, therefore, Ido not know the
meaning of the language spoken, I shall be a foreigner to him
who speaks, and he will be a foreigner to me.
As to the word βάρβαρος, a siranger, properly one who is
not a Greek, see note on Acts xxviii. 2. Rom. i. 14. And with
regard to ἐν ἐμοὶ, in my view, relatively to me, see vi. 2. Phil.
ii 7. Winer, § 48, p. 345.
Thus then St. Paul teaches the Corinthian Greeks, who
gloried in their country and in their intellectual powers, and
regarded all other nations as barbarous, that they degraded
themselves into Barbarians, by speaking, in a Greek assembly,
strange languages which none could understand.
12. (nrwral πνευμάτων] ye are zealous in behalf of your own
spirits, and covet power over other men's spirits. See the use of
πνεύματα, v. 32.
The πνεῦμα here is the higher spiritual element, the inner
man (see vv. 14—16. 1 Thess. v. 23); and St. Paul’s meaning
is, that by speaking in a foreign language in the public assem-
blies of their own Church, they lost that spiritual communion
between their own πνεῦμα, or inner man, and the πνεῦμα, or
inner man, of their hearers, for which they professed to be
zealous; and‘ that they degraded the relation between themselves:
and their hearers to that of a mere Jedily and carnal intercourse
of unmeaning sounds.
On the sense of the word ζηλωτὴς, see on Gal. iv. 17, 18.
13. προσευχέσθω ἵνα διερμηνεύῃ) These words are capable of
two senses, viz.
(1) Let him pray that he may be endued with the faculty
of interpreting. (Bengel.) So ἵνα is used after προσεύχομαι,
Mark xiv. 35. Phil. i. 9, where see the note of Ellicott, and
Winer, pp. 299, 300 ;
(2) Let him pray with the design and purpose (not to dis-
play his own gift of speaking in a foreign tongue, but) το infer-
pret. So Winer, § 53, p. 408. The reason of this is given in
the following verse.
Accordingly, St. Paul in v. 28 does not allow a man to pray
in a foreign tongue in the Church, bot commands him to hold
his peace (ἐὰν μὴ ἦ διερμηνεντής), unless he have the faculty of
expressing fluently in his own language what he was enabled by
8 supernataral charisma, or gift, to speak in a foreign tongue.
1 CORINTHIANS XIV. 15—21.
131
Ν a UA ε δὲ A Ψ , > 158 , »
τὸ πνεῦμά μον προσεύχεται, ὁ δὲ νοῦς μου axapmds ἐστι. Τί οὖν ἔστι ; gEph.5. 19.
, a ΄ , Sy Va eo liek Ῥ aw Col. 8. 16.
προσεύξομαι τῷ πνεύματι, προσεύξομαι δὲ καὶ τῷ νοΐ ψαλῶ τῷ πνεύματι, ψαλῶ Ps. 4.7.
δὲ καὶ τῷ νοΐ. δ"᾽
heh. 11. 24.
Ν 28 > , fol 4 ε 3 na ΝῊ
Ἐπεὶ, ἐὰν εὐλογήσῃς τῷ πνεύματι, ὁ ἀναπληρῶν τὸν τόπον κ 15. 3.
‘att. 6. 18.
τοῦ ἰδιώτου πῶς ἐρεῖ τὸ ἀμὴν ἐπὶ τῇ σῇ εὐχαριστίᾳ, ἐπειδὴ τί λέγεις οὐκ οἶδε ; 5.25.1.
Y σὺ μὲν γὰρ καλῶς εὐχαριστεῖς, ἀλλ᾽ ὁ ἕτερος οὐκ οἰκοδομεῖται.
Mark 16. 20.
John 21. 25.
Rev. 5. 14.
18 Εὐχαριστῶ τῷ Θεῷ πάντων ὑμῶν μᾶλλον γλώσσαις λαλῶν" 19 ἀλλ᾽ ἐν ἐκ- fps ist. 2.
κλησίᾳ θέλω πέντε λόγους τῷ νοΐ μον λαλῆσαι, ἵνα καὶ ἄλλους κατηχήσω,
Matt. 1]. 25.
& 18. 8.
& 19. 14.
μυρίους λόγους ἐν γλώσσῃ. ™ '᾿Αδεχφοὶ, μὴ παιδία γίνεσθε ταῖς φρεσίν" ἀλλὰ Eph. 4. 14.
τῇ κακίᾳ νηπιάζετε, ταῖς δὲ φρεσὶ τέλειοι γίνεσθε.
Heb. 5. 12.
1 Pet. 2. 2.
j John 10, 84.
25°Ey τῷ νόμῳ γέγραπται, Ὅτι ἐν ἑτερογλώσσοις, καὶ ἐν χείλεσιν ie sete.
An illiterate person might have a special gift of speaking in
a foreign tongue; and the miraculous operation of the Spirit
would be more striking in Ais case. The Apostles, we are ex-
pressly told, were ἀγράμματοι καὶ ἰδιῶται (Acts iv. 13), and yet
spake in foreign tongues ; and the miracle of Pentecost was more
striking on that account. And therefore the people asked, *‘ Are
not all these who speak Galileans?’’ (Acts ii. 7.)
But it would not follow that such a person would have the
gift of expressing himself well in his owon language, 80 as to edify
such an audience as that at Corinth.
This verse therefore by no means gives any countenance to
the notion that they who spake with γλῶσσαι (or foreign tongues)
at Corinth were unconscious of what they said. And that notion
is further refuted by what is said, v. 16, concerning the pronuncia-
tion of the blessing in the Holy Eucharist.
14. γλώσσῃ] in a foreign lauguage. See on v. 1.
— τὸ πνεῦμά μου] my spirit, or the Spirit of any one (vi. 12;
above, v. 6) who does what is so absurd.
My Spirit, or inner man, prays, bat my understanding is
unfruitful; it produces no fruit to others; it is barren.
15. προσεύξομαι) 1 will pray. He mentions what he himself
will do, in order that ‘hey may do it.
— τῷ vot] with my understanding : so that it may do its proper
work of being /frui(ful to others. See v. 19, θέλω τῷ vot μου
λαλῇσαι, ἵνα καὶ ἄλλουφ κατηχήσω: and therefore I will
pray with my piri, or inner man (τῷ πνεύματι), i. 6. fervently ;
but I will also pray with my voids, or understanding, whose
proper function it is to fructify and fertilize the minds of others
by interpretation, and other similar intelligible communications
with them.
Therefore I will not pray γλώσσῃ, i.e. in a foreign language.
16. evAcyhops} In the Holy Communion. This is addressed
to a Teacher at Corinth, to a Minister of the Church. See x. 16,
and next note.
— ὃ ἀναπληρῶν τὸν τόπον τοῦ ἰδιώτου---εὐχαριστίᾳ) he who
fills the piace of the private person (see on Acts iv. 13) or lay-
man (Theodoret, Chrys.), as distinct from thee the public λει-
τονργὸς, or Minister officiating in the Church, particularly at the
Εὐχαριστία or Lord’s Supper,—how shall he be able to say the
Amen at thy Consecration of the Elements ?
The Apostle thus intimates that the Laity or faithful have
their τόπος, place, or office, to fill in Church-assemblies as
much as the Minister has his; and that to pray in a foreign Jan-
gage is an infringement on their rights, as disqualifying them for
their duties, and depriving them of their privileges.
Compare the use of τόπος in Clement R. 40, τοῖς ἱερεῦσιν
ἴδιος ὁ τόπος ewiceirar ὁ λαϊκὸς ἄνθρωπος Aaixois προστάγ-
μασιν δέδεται.
The best comment on these words is supplied by S. Justin
Marlyr, describing the public assemblies of the Primitive Church
(Apol. 85), where he says, “ Bread is brought to the President
(τῷ προεστῶτι) of the Assembly, and a cup of water and wine,
and having received it, he puts up praise and thanksgiving to the
Father of all, through the Name of the Son and of the Holy
Ghost... . And when he has finished his prayer and thanks-
giving (εὐχαριστίαν) all the people with an acclamation say Amen.”
And the food itself thus blessed is called the Eucharist; and in
chap. 87 he repeats the words as to the putting up of the Prayers
by the Afinister, and acclamation of the Amen by the people.
For the original words, see above on x. 16.
The word ἘΕὐχαριστία is used to signify the Holy Com.
munion also by S. Ignatius, Phil. 4, Smyrn. 6.
On the use of the Amen in the Early Church, see Tertudiian
de Spectaculis, c. 25, and the observations of Valesius in Eused.
vi. 43, and in vii. 9, which form an excellent exposition of this
The following remarks are from a careful investigator of
primitive Christian Antiquity ;
On one occasion St. Paul, when speaking of the administra-
tion of the Sacrament, uses the phrase, ‘‘The cup of blessing
tohich we bless’’ (1 Cor. x. 16), implying a Prayer of Conse-
cration; and the same inference may be drawn yet more certainly
from another passage in the same Epistle, the irreverence of the
Corinthians leading the Apostle to touch on the subject re-
peatedly, and thus to afford us information on it, which but for
that might have been lost, “ Else when thou shalt d/ese with the
Spirit, how shall he that occupieth the room of the unlearned
(τοῦ ἰδιώτου) say Amen at thy giving of thanks (or at thy Eucharist,
ἐκὶ τῇ σῇ εὐχαριστίᾳ), seeing he understandeth not what thou
sayest δ᾽ (1 Cor. xiv. 16,) where the Apostle contemplates the ce-
lebration of the Eucharist in a language unkuown to the congre-
gation, in which case he says, How is the blessing pronounced by
the Minister over the Bread and the Wine to be understood by
the People, and the several parts of the Liturgy to be properly
recognized, so that they may themselves take their share in it ?
For in the terms ‘‘when thou shalt bless” and ‘at thy
giving of thanks” there is comprised, almost beyond a doubt, a
service of considerable detail. Justin Martyr, who lived so very
soon after the Apostles, actually affirms as much; the officiating
Minister, according to him, offering up prayers and thanksgivings
at much length. And S. Chrysostom evidently supposes this pas-
sage of the Apostle to have a reference to such a formulary then
in use; “for,” says he, in commenting on the text of the Epistle
to the Corinthians, ‘what the Apostle means is this, if you bless
in a strange language, the Jayman not knowing what you sre
uttering, and not able to interpret it, cannot add the Amen; for,
not hearing ‘the world without end,’ which is the conclusion (of
the prayers), he does not repeat the Amen.” Professor J. J. Blunt
(Lectures, p. 33).
18. Θεῷ] Els. adds pov, not found in the best MSS.
— γλώσσαις λαλῶν} speaking with tongues. A, D, E, F,G
have the singular, γλώσσῃ, which has been received by some
Editors. The plural is found in the Syriac, Ethiopic, and
Arabic Versions, and 80 Origen, Chrys., Theodoret, and other
Greek Fathers.
A person speaking on a particular occasion in a foreign
tongue, might well be said γλώσσῃ λαλεῖν (as in vv. 2. 13, 14).
But the general facully of speaking in foreign languages, which
St. Paul possessed, could hardly be described by that expression.
Cp. xii. 30; xiii. 1; xiv. 5, 6. 23. 39.
St. Paul the Apostle of the Gentiles (Rom. xi. 13) had
special need of the faculty of speaking in various foreign lan-
See Jerome, quoted above, on xii. 10, and notes on Acts
xiii. 16, xiv. 11, and xxviii. 4, and Rom. i. 14.
The participle λαλῶν here (which has been altered in
some copies to λαλῶ) denotes the cause of his thankfulness.
See Acts xvi. 34, ἠγαλλιάσατο wemoreunds. Winer, § 45,
. 309.
᾿ The sense is, Do not think that I am disparaging a gift be-
cause I do not possess if ; I return thanks to God (perhaps there
is a reference here to the εὐχαριστία just mentioned), speaking in
foreign tongues more than you all. I bless God in more lan-
guages than you all. Him I bless, speaking in these languages.
I bless Him in speaking, and by speaking, and for the power of
speaking in these languages. St. Paul might have celebrated the
Eucharist in various languages already in hia different Missionary
tours in Syria, Asia, and Greece.
Thus the participle λαλῶν seems to have more force and a
larger meaning than the indicative λαλῶ.
19. θέλω--- ἤ] I had rather—than. Cp. Luke xvii. 2, λυσι-
τελεῖ---ἥ. Winer, § 35, p. 215, where examples of a similar
construction with substantives and adjectives will be found.
— vot} SoA, B, ἢ, Ε, F, G, and several Cursives. Elz. has
διὰ τοῦ νοός.
31. Ἐν τῷ νόμῳ] In ἃ propheticol Book. Isa. xxviii. 11, 12.
See on John x. 34, and ome p. 644. ᾿
2
132
k Acts 2. 18.
1 Zech. 8. 28.
Isa. 45. 14.
m ch. 12. 8—10.
Rom. 14. 19.
2 Cor. 12. 19.
& 13. 10.
re 4, 12, 16, 29.
1 Thess. 5.
ch. 12. 10.
1 Thess. 5. 19—21.
1 John 4, 1—8.
1 CORINTHIANS XIV. 22—33.
ἑτέροις, λαλήσω τῷ λαῷ τούτῳ, καὶ οὐδ᾽ οὕτως εἰσακούσονταί μου,
λέγει Κύριος. 3 Ὥστε ai γλῶσσαι εἰς σημεῖον εἰσὶν οὐ τοῖς πιστεύουσιν,
ἀλλὰ τοῖς ἀπίστοις" ἡ δὲ προφητεία οὐ τοῖς ἀπίστοις, ἀλλὰ τοῖς πιστεύουσιν.
35 **Kav οὖν συνέλθῃ ἡ ἐκκλησία ὅλη ἐπὶ τὸ αὐτὸ, καὶ πάντες γλώσσαις λα-
λῶσω, εἰσέλθωσι δὲ ἰδιῶται ἣ ἄπιστοι, οὐκ ἐροῦσιν ὅτι μαίνεσθε; 33 ᾽Εὰν δὲ
ν Δ» SY ,
πάντες προφητεύωσιν, εἰσέλθῃ δέ τις ἄπιστος, ἢ ἰδιώτης, ἐλέγχεται ὑπὸ πάντων,
ἀνακρίνεται ὑπὸ πάντων, 35 ' τὰ κρνπτὰ τῆς καρδίας αὐτοῦ φανερὰ γίνεται, καὶ
9 A 28 vd , a “ > t4 Lg ¥ ε Ν
οὕτω πεσὼν ἐπὶ πρόσωπον προσκυνήσει τῷ Θεῷ, ἀπαγγέλλων ὅτι ὄντως 6 Θεὸς
3 ea >
ἐν ὑμῖν ἐστι.
38 ὦ Τί οὖν ἐστιν, ἀδελφοί; ὅταν συνέρχησθε, ἕκαστος ὑμῶν ψαλμὸν ἔχει,
AY » 3 », » A » ε , » , x
διδαχὴν ἔχει, ἀποκάλυψιν ἔχει, γλῶσσαν ἐχέξι: εῤ[ίηνειαν Exel, Πάντα πρὸς
οἰκοδομὴν γινέσθω. Ἵ Εἴτε γλώσσῃ τὶς λαλεῖ, κατὰ δύο, ἢ τὸ πλεῖστον τρεῖς,
ν 9." , ἃ Ν Lf 8 ΄ 8 "Ea δὲ ν 2 ὃ AY , >
Κα αῦδ᾿ μερο Rabies διε μηνευεις "Hay θὲ δὴ OlepH eu sna ate.e
= Led ~ a Lal ~
ἐκκλησίᾳ ἑαυτῷ δὲ λαλείτω καὶ τῷ Θεῷ. : Προφῆται δὲ δύο ἢ τρεῖς λαλεί-
τωσαν, καὶ οἱ ἄλλοι διακρινέτωσαν. © ᾿Εὰν δὲ ἄλλῳ ἀποκαλυφθῇ καθημένῳ, ὃ
πρῶτος σιγάτω: 81 δύνασθε γὰρ καθ᾽ ἕνα πάντες προφητεύειν, ἵνα πάντες μαν-
θάνωσι καὶ πάντες παρακαλῶνται'
, 33 ο > , 3 > 4 ε Ν > DY > , ε 3 ,
τάσσεται: 8° οὐ γάρ ἐστιν ἀκαταστασίας 6 Θεὸς, ἀλλὰ εἰρήνης: ὡς ἐν πάσαις
och, 11. 16.
a , a Leg
ταῖς ἐκκλησίαις τῶν ἁγίων.
2 καὶ πνεύματα προφητῶν προφήταις ὑπο-
a The words are not from the LXX Version, but from that of
quila.
The purport of the quotation is to show that a supernatural
power of speaking with γλῶσσαι or foreign tongues is ἃ xd-
pioua or gift, vouchsafed by God for the conversion of unbelievers ;
and that it is an abuse of that gift to employ it in congregations
of Christians who do not understand the tongue spoken. See
above, v. 6.
The words of Almighty God in the passage of Isaiah quoted
by St. Paul are prophetic of the outpouring of the Gift of
Tongues at Pentecost, and are referred to by St. Luke, recording
that event, Acts ii. 4, ἤρξαντο λαλεῖν ἑτέραι: yAéooats, cp.
Acts x. 46; and the Holy Spirit adopting the words érepo-
γλώσσοις καὶ ἐν χείλεσιν ἑτέροις λαλήσω here, and éré-
pas γλώσσαις there, connects this argument of St. Paul with the
event of the day of Pentecost.
The meaning of Isaiah’s prophecy is, that God would speak
to the Jews in tongues foreign to the speakers (and He did
so by the Apostles on the day of Pentecost), and yet that the
Jewish Nation would not be cunverted, but resist God. They did
resist the same Apostles, Peter and John, who spake ἑτέραις
car (Acts ii. 4), and they shut them up in prison. (Acts
ν. 3.)
St. Paul, as his custom is, whenever a divine gift has been
abused, brings back the question to its first principles. He here
traces the Gift of Tongues to its origin, the Day of Pentecost at
Jerusalem, as he had done in the case of the Holy Eucharist,
which he traces to its Justitution at the Feast of the Passover in
the same city (xi. 23). He thus points out the declension of
the practice of the Corinthians from the primitive standard, and
endeavours to rectify the abuse by reference to the original use.
An example of the true principles of genuine Reformation.
He shows them also, that by requiring the use of foreign
tongues now in their own city, and by indulging in their display,
they degrade themselves from the rank of Christians to that of
unbelievers. See v. 6.
28. ἰδιῶται] Ordinary who have not the gift of
tongues. The word is here distinguished from, and contrasted
with, the πάντες, all, in this verse, who Aave the gift, and are
using it together in the Church.
The signification of this word, ἰδιώτης, must always be de-
termined by the confert; it is always used πρὸς τί (see Hip-
pocrat. ap. Wetstein), i.e. is put in opposition to something else,
and intimates that the person called ἰδιώτης is distinguished by a
difference of rank, or other quality, from his or them with whom
he is compared. Cp. Tertullian (ad Mart. 1), ‘Non tantum
magistri sed etiam idiote,” and see the collections of Wetstein
here, p. 161, and note on Acts iv. 13. } Cor. xiv. 16. 2 Cor. xi. 6.
The proper translation therefore of ἰδιῶται here would be persona
nol so gifted. And St. Paul's argument is that the Corinthians,
by their abuse of their superior gifts, expose themselves to the
ridicule even of those who have not the gift; and that though
they are vain of their intellectual and spiritual powers, they show
that they have less common sense than those who have not those
ers.
POD. τὰ κρυπτά] Elz. prefixes καὶ οὕτω, not in the best MSS.
26. ψαλμόν] Every one has a pealm of his own which he is
eager to sing. Psalmody was a of primitive Christian wor-
ship, 88 appears from Pliny’s Epistle to Trajan (lib. x. 97), and
see Eused. v. 28: ψαλμοὶ καὶ Pdal ἀδελφῶν dx’ ἀρχῆς ὑπὸ
πιστῶν γραφεῖσαι τὸν Λόγον τοῦ Θεοῦ τὸν Χριστὸν ὕμνουν θεολο-
γοῦντες. Psalms unauthorized by the public sanction of the
Church (ψαλμοὶ ἰδιωτικοῦ, were forbidden to be sung in the
Church, by the Council of Laodicea, Can. 59... A rule needed now.
39. Siaxpiwérwcar} Let the rest discern or discriminate ; let
them put to the test and sift that which has been said by the several
expositors, and reject what is unsound, and authorize what is
right. Cp. xii. 10, διακρίσεις πνευμάτων. Heb. v. 14, πρὸς
διάκρισιν καλοῦ τε καὶ κακοῦ.
82. πνεύματα προφητῶν) The Spirite or inner motions of
Prophets, who are truly such, are in subjection to Prophets, are
controlled and regulated by them ; and therefore there is no rea-
son why, on the plea of a prophetic rapture and ecatasy, ye should
prophesy in an irregular manner. Ye can (δύνασθε) prophesy in
order, as I command you (v.31). And that which I have en-
joined, being, as it is, the command of the Lord (v. 37), can, and
will, be obeyed by them who are really Prophets.
They who professed to be moved by the Spirit might allege
that they were not and could not be subject to any laws of order
and discipline, and therefore the Apostle teaches that this is the
very essence of genuine prophecy, as distinguished from that which
is spurious, that it is regulated by the person, who has the gift,
according to the rules prescribed by God (who ἐφ not a God of
confusion, but of peace, v. 33), for the good order and editication
of His Church.
A principle which, if duly observed, would have checked the
aberrations of fanatical pride and lawless enthusiasm, and have
prevented the disorders, by which they have disorganized the
framework, and marred the efficiency, of the Charch.
St. Paul’s principle was applied by the orthodox writers of
ancient Christendom, who had to contend against the wild ecsta-
sies and rhapsodies of Monfanism (as may be seen in Exsed. v.
17, and Routh, Relig. 8. ii. 101), by whom the principle was
thus expressed, μὴ δεῖν προφήτην ἐν ἐκστάσει λαλεῖν, “ that
a Prophet ought not to speak in an δοϑίανψ.᾽"" Indeed by so doing
a Prophet would have confounded his sacred office with the
pbrenzied ravings of the Pythoness of Delphi, and other oracular
rhapsodists of heathen superstition. See Chrysostom, and Vales.
ad Eused. τ. 17.
Divine Inspiration acts suaviter as well as fortiter; and
whatever acts otherwise is not a genuine emanation from the pure
fountain of heavenly Wisdom and Love.
1 CORINTHIANS XIV. 34—40. XV. 1--9.
8ι Ρ ε a e A > “a 3 λ' o , 9 a 3 ig 9
Αἱ γυναῖκες ὑμῶν ἐν ταῖς ἐκκλησίαις σιγάτωσαν" οὐ γὰρ ἐπιτρέπεται αὐ-
ταῖς λαλεῖν, ἀλλὰ ὑποτάσσεσθαι, καθὼς καὶ ὃ νόμος λέγει. * Εἰ δέ τι μαθεῖν
133
p1Tim. 2. 11, 12.
Col. 8. 18.
1 Pet. 3.1.
Gen. 3. 16.
θέλ > ¥ N ἰδί ¥ v5, 2 ΄ > . ΓΕ ‘
€AOUVTW, ἐν OLK® TOUS LOLOUS ἀνόρας ἐπερωτατωσαν'" αιἰσχρον yap ἐστι γυναιξ Ww
ἐν ἐκκλησίᾳ λαλεῖν.
86 Ἢ ἀφ᾽ ὑμῶν ὁ λόγος τοῦ Θεοῦ ἐξῆλθεν ; ἣ εἰς ὑμᾶς μόνους κατήντησεν ;
51 « Εἴ τις δοκεῖ προφήτης εἶναι ἢ πνευματικὸς, ἐπιγινωσκέτω ἃ γράφω ὑμῖν,
Ψ
q 2 Cor. 10. 7.
ὍΤΕ 1 John 4. 6.
Κυρίον εἰσὶν ἐντολαί: 88 εἰ δέ τις ἀγνοεῖ, ἀγνοείτω.
88 ἴστε, ἀδελφοὶ, ζηλοῦτε τὸ προφητεύειν, καὶ τὸ λαλεῖν γλώσσαις μὴ κω-
λύετε.
40 Πάντα δὲ εὖ
a
Τῇ
λοις πᾶσιν" 8 ΄ é,
84. Αἱ γυναῖκε----σιγάτωσαν A precept violated by Priscilla
and Maximilla, the followers of Montanus. But, they say, bad
not Philip the Evangelist four daughters who prophesied? (Acts
xxi. 9.) Yes: but not in the public assemblies of the Church.
We never hear that Miriam, and Deborah, and Huldah pro-
phesied to the people publicly, as Isaiah and Jeremiah did. It
is an unseemly thing for a woman to speak in the Church.
Origen in Caten. p. 279.
— ob γὰρ ἐπιτρέπεται] So A, B, D, E, F, G, a reading which
seems preferable to that of Elz., ἐπιτέτραπται. Οὐκ ἐπιτρέπω is
something more than “1 do not permit ;”’ it signifies “ J forbid.”
Cp. 1 Tim. ii. 12, γυναικὶ διδάσκειν οὐκ ἐπιτρέπω.
— ὁ νόμος Ayes] The Old Testament by its general tenor,
dating from the Creation (Gen. iii. 16; cp. 1 Tim. ii. 11, 12),
and by not allowing women to do any ministerial office in the
Temple, prescribes silence on their part in the Church.
86. "Ἢ ἀφ᾽ ὑμῶν] The concluding argument. Is your practice
to overrule that of the other Churches, and of God’s commands
given through me? The proof of your spirituality will be—not
in your independent and irregular action—but in your dutiful
submission to the Word of God and to the Order of the Church.
89. (nrotre τὸ προφητεύειν x.7.A.] On this exhortation com-
pare v. 1, and note above on 1 Thess. v. 20.
It is impossible not to recognize the bearing of St. Paul’s
argument throughout this Chapter on the practice of the Church
of Rome in celebrating divine Service in a ‘ fongue not under-
stood by the People.’ (See Article XXIVth, ‘ Of speaking in the
congregation in such a tongue as the people understandeth.’’)
St. Paul’s words seem like a prophetic protest against that
practice. And the adoption of that practice, and the perseverance
in it, in defiance of these declarations of the Holy Spirit, speaking
by the holy Apostle, is a striking trait of the judicial blindness
and reckless infatuation of that Power which exalts itself against
human and divine authority, and sets itself in the Temple of God,
claiming divine honour for itself (2 Thess. ii. 2— 4).
Cu. XV. 8. Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν
Christ died for our sins. It has been alleged by some, that it
is evident from this text, that when it is said in Scripture that
Christ died ὑπὲρ ἡμῶν, it is not meant that He died in our stead
as our proxy.
But this is a groundless assertion. Christ died ὑπὲρ τῶν
ἁμαρτιῶν ἡμῶν, on account of our sins, in order to take them
away (John i. 29), and so to save us from their penalty, death.
See the use of ὑπὲρ, Heb. v. 1. 3.
But He also died, ὑπὲρ ἡμῶν, in our place. On this use of
ὑπὲρ, see above i. 13. Mark xiv. 24. Luke xxii. 19, and cp.
Winer, § 48, p. 342. Vaick. illustrates this use of ὑπὲρ as signi-
fying a vicarious offering, from profane as well as sacred authors.
Thus Alcestis is said by Hyginus to have died ὑπὲρ ᾿Αδμήτου, in
his stead, “Tenendum est ἀποθανεῖν ὑπέρ τινος non tantum in
ὄνως καὶ κατὰ τάξιν γινέσθω.
μι γ
,’ a Lal , A“
XV. 1" Γνωρίζω δὲ ὑμῖν, ἀδελφοὶ, τὸ εὐαγγέλιον ὃ εὐηγγελισάμην ὑμῖν, ὃ
καὶ παρελάβετε, ἐν ᾧ καὶ ἑστήκατε, 3" δι οὗ καὶ σώζεσθε, τίνι λόγῳ εὐηγγελι-
σάμην ὑμῖν εἰ κατέχετε, ἐκτὸς εἰ μὴ εἰκῆ ἐπιστεύσατε.
3° Παρέδωκα γὰρ ὑμῖν ἐν πρώτοις ὃ καὶ παρέλαβον, ὅτι Χριστὸς ἀπέθανεν
ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν κατὰ τὰς γραφάς" 4
ἡμέρᾳ τῇ τρίτῃ κατὰ τὰς γραφάς: 5° καὶ ὅτι ὥφθη Κηφᾷ, εἶτα τοῖς δώδεκα'
3 v4 A
5 ἔπειτα ὥφθη ἐπάνω πεντακοσίοις ἀδελφοῖς ἐφάπαξ, ἐξ ὧν οἱ πλείονες μένουσιν
9 ¥ Q δὲ . 3 , 7 ν Ἂν 3 , T a 3 ,
ἕως ἄρτι, τινὲς δὲ καὶ ἐκοιμήθησαν" Τ ἔπειτα ὥφθη ᾿Ιακώβῳ, εἶτα τοῖς ἀποστό-
μη ‘
δὲ , ε Sn Σ , » > 2 9g? AY
ἔσχατον δὲ πάντων, ὡσπερεὶ TH ἐκτρώματι, ὥφθη κἀμοί. Ἐγὼ
r1 Thess, 5. 20,
a Gal. 1.11, 12,
da .¢ 27 .¢ 2 », ar
Matt. 12, 40.
και OTL ἐτάφη, και οτι ἐγήγερται © Luke 24. 34,
Mark 16. 14,
Acts 10. 41.
f Acts 9. 8, 17,
& 23.11.
ch. 9. 1.
g Eph. 8. 7, 8,
Acts 8. 3.
Gal. 1. 13.
N. T. sed et apud scriptores profanos significare mori Joco alte-
rius.” And this is expressed by ἀντὶ, instead of, Matt. xx. 28.
Mark x. 45; and St. Paul combines both prepositions, 1 Tim. ii.
6, δοὺς ἑαυτὸν ἀντίλυτρον ὑπὲρ πάντων. Cp. note below,
2 Cor. ν. 1ὅ.
4. ἐγήγερται) “ excilatus est et nunc vivit.””
This contrast of the permanency of the risen body of Christ,
is happily marked by the change of tense into the perfect ; while
the transitoriness of His burial is expressed by the aoriat, ἐτάφη.
Cp. Winer, p. 243. ἢ
5. ὥφθη] appeared to, manifested Himself to. See on John
xvi. 16. Acts i. 2.
— τοῖς δώδεκα) Mark xvi. 14. John xx. 26.
6. ἐπάνω πεντακοσίοις] more than five hundred—probably on
the Mountain of Galilee. Matt. xxviii. 16.
— καὶ ἐκοιμήθησαν] Aave also fallen asleep in Jesus: a pa-
thetic introduction to his discourse concerning the hopes of a
Resurrection. Observe this word κοιμᾶσθαι, four times repeated
in this chapter, concerning the Resurrection of the body (vv. 6.
18. 20. 51). This word does not apply to the soul, for that does
ποῦ sleep (see on Luke xvi. 22; xxiii. 43) when separated from
the body by death. But it describes the state of the Jodies of
those who fall asleep in Jesus; and therefore is significantly
applied to describe the bodily rest of the first Martyr, St. Stephen,
who commended his spirit to Jesus (Acts vii. 59, 60). It implies
that the bodies of the faithful sleep in peace until the day when
they will be awakened. And it is a declaration of a belief in the
Resurrection of the Body. Accordingly, from this word S. Jerome
(ad Minervium iv. p. 212) infers the Resurrection of the body in
its identity, and says ‘‘ Omnis qui dormit utique expergiscitur.”’
By this word ἐκοιμήθησαν, he affirms the Resurrection, Chrys.
and Bengel here, “ ἐκοιμήθησαν obdormiverunt, ut resurrecturi.”
See the notes above on 1 Thess. iv. 13.
The present chapter, in which St. Paul pleads for the doc-
trine of the Resurrection of the Body, is a vindication of their
hope; it is a divine Apology in behalf of thuse who are asleep,
ὑπὲρ τῶν κεκοιμημένων. (See v. 18. 20.)
I. τοῖς ἀποστόλοις πᾶσιν] to the Apostles, every one of them.
It has been inferred by some from this text, compared with v. 5,
that ‘the Aposties’ are not the same as ‘ the Twelve ;’
But this inference does not seem to be a sound one;
Our Lord appeared twice at least to the Twelve, or, as they
are sometimes called, ‘the Eleven’ (John xx. 26. Mark xvi. 14,
and Matt. xxviii. ys and the second manifestation may be re-
ferred to by St. Paul bere. Or it may be that he is speaking of
manifestations made separately to every one of the Apostles,
whom he would not, in that case, call τοὺς δώδεκα.
It does not appear in any passage of Scripture that ἀπό-
στολοι, with the article of, as here, means any thing else than the
Twelve Apostles, :
Indeed, the force of St. Paul’s own modest declaration (in
Ὁ. 9) that he himself is not worthy to be called an Apostle, would
1 CORINTHIANS XV. 10—13.
γάρ εἰμι ὁ ἐλάχιστος τῶν ἀποστόλων, ὃς οὐκ εἰμὶ ἱκανὸς καλεῖσθαι ἀποστόλος,
διότι ἐδίωξα τὴν ἐκκλησίαν τοῦ Θεοῦ’
, > a ¢ ? a 3 AY > ,’ > A 4 32 ee) , 3
χάρις αὐτοῦ ἡ εἰς ἐμὲ οὐ κενὴ ἐγενήθη, ἀλλὰ περισσότερον αὐτῶν πάντων ἐκο-
πίασα' οὐκ ἐγὼ δὲ, ἀλλὰ ἡ χάρις τοῦ Θεοῦ ἡ σὺν ἐμοί. | Εἴτε οὖν ἐγὼ, εἴτε
ἐκεῖνοι, οὕτω κηρύσσομεν, καὶ οὕτως ἐπιστεύσατε.
10> χάριτι δὲ Θεοῦ εἰμὶ ὅ εἰμι. Καὶ ἡ
12 Εἰ δὲ Χριστὸς κηρύσσεται, ὅτι ἐκ νεκρῶν ἐγήγερται, πῶς λέγουσιν ἐν ὑμῖν
τινες, ὅτι ἀνάστασις νεκρῶν οὐκ ἔστιν ; 13 Εἰ δὲ ἀνάστασις νεκρῶν οὐκ ἔστιν,
be lost, if “δὰ Apostle’’ is not understood to signify one of the
Twelve, or one on a par with them, but only a disciple with no
definite rank, or at least with none detined in Holy Writ.
8. ὡσπερεὶ τῷ ἐκτρώματι ὥφθη xdpoi] Observe the order of
the words here, which are rendered in the Latin version of
Treneus i. 8, “ Novissime fanguam abortivo visus est ef mihi.”
St. Paul had just spoken of our Lord’s manifestations of |
Himself to others, particularly to all the Ayosti/es, and then he
adds, Last of ail, as it were, to the untimely-lorn-one of the
Apostolic family, He appeared also tome. He appeared to me
last of all because I am, as it were, the ἔκτρωμα of the family.
The word ἔκτρωμα (from root ἐκτρόω, ἐκτιτρώσκω, violently
to eject) = Hebr. ‘p) (nephel), what falle or is cast to the
ground, “‘ felvs immaturus, cadivus,” the untimely fruit of a
woman (Pa. lviii. 7); and it is explained in the Greek Glossaries
by παιδίον ἄωρον, ἐκβολή (Hesych.), and ἐξάμβλωμα, i.e. an
abortion. Cp. Herod. iii. 32.
The best account of St. Paul’s use of the word is supplied by
the LXX in Num. xii. 12, where it is said of Miriam, μὴ γένηται
ὡσεὶ ἴσον θανάτῳ, ὡσεὶ ἔκτρωμα ἐκπορευόμενον ἐκ pntpds, καὶ
κατεσθίει τὸ ἥμισυ τῶν σαρκῶν αὐτῆς, where the word implies
an injury done to the mother also, by the violence of the dirth.
where ἔκτρωμα is used with the definile article, as it is here, to
distinguish ‘he untimely-born-one, from the o¢her naturally formed
children, —ayaddy, ὑπὲρ αὑτὸν τὸ ἔκτρωμα.
(1) Why, then, is St. Paul called ὡσπερεὶ ἔκτρωμα ὃ
(2) And why τὸ ἔκτρωμα
(3) And what is the connexion between the two things here
mentioned, viz. the appearance of Christ after His Resurrection
to him, and the fact of his being τὸ ἔκτρωμα ἢ
(1) As to the word ὡσπερεὶ (as if were) it softens the bold-
ness of the figure, ὡσπερεὶ ἰᾶται τὰ τολμηρὰ, says Longinus,
sect. 32. ᾿
And St. Paul is called an ἔκτρωμα among the Apostles,
because he was not regularly dorn into the Apostleship, as the
Twelve were, by a call from Christ when upon earth, but in
a violent and untimely manner, and was indeed, in the true sense
of the word, a %¢) (nephel), being cast to the ground, πεσὼν ἐπὶ
τὴν γῆν (Acts ix. 4) by the vehemence of the concussion from
heaven, at his Conversion to Christ.
(2) He was τὸ ἔκτρωμα, the untimely-born-one of the Apo-
stolic family, because he alone of all the Apostles was called in
this manner by Christ. (Cp. Winer, § p. 26.)
(3) As to the connexion of the ἔκτρωμα with Christ’s appear-
ance to him Jast of all, it may be observed that an ἔκτρωμα re-
presents α child which is, by the fact of its untimelineas, more
diminutive in size, and more feeble in strength than the other
children :
“ Appellat pulium, malé parvus
8i cui filius est, ut abortivus fuit olim
Sisyphus.” Horat. | Serm. iii. 46.
In his humility, St. Paul names himself ἔκτρωμα, not only
because he was born in an untimely manner, but because in his
own opinion he was ἐλάχιστος, the least of the Apostles, as
he here calls himself.
Christ appeared to St. Paul /ast because he was the least.
Adopting and explaining St. Paul’s word, the blessed Martyr S.
Ignatius says of himself (ad Rom. 9), ἐγὼ αἰσχύνομαι ἐξ αὐτῶν
(ἐπισκόπων) λέγεσθαι, ὧν ἔσχατος αὐτῶν, καὶ ἔκτρωμα.
(4) We may, perhaps, also be permitted to add, that there
is another,connexion between Christ's appearance last of all to St.
Paul, the ἔκτρωμα of the Apostolic family.
There is (as has been observed by ancient Expositors) a re-
markable analogical relation between the Patriarchs of the literal
Israel, and the Patriarchs of the syirituad Israel, i.e. the Apostles.
See on Matt. x. ], 2. Acts viii. 17.
It bas also been already remarked (on Acts ix. 1) that
St. Paul was, as it were, the Benjamin of the Apostolic family.
He was of that tribe (Acts xiii. 1). He was like the son of
Rachel (Gen. xxxv. 18), at first a Benoni, a child of sorrow, when
|
|
he ted the Church, but he became a Benjamin, a son of
the right hand, after his conversion. Indeed in a special manner
was St. Paul a son of the right hand, as being the only one who
was called by Christ after His Ascension, and when sitting at
God’s right hand. He was indeed the spiritual son of the Right
Hand of the Father.
The Ancient Fathers apply to St. Paul the prophecy of the
dying Jacob concerning Benjamin (Gen. xlix. 27). In the morn-
ing he shall ravin as a wolf, i.e. at the beginning of his career
he shall tear Christ’s sheep as a Persecutor, but in the evening he
| shall divide the prey, i.e. in the sequel he shall distribute spi-
ritual food to them as a Preacher of the Church. See above on
Acts ix. 1.
It has been also observed, that Benjamin is called by the
Holy Spirit in the Psalms, “ ditéle,” and yet “a Ruler”
(Ps. Ixviii. 27). So Saul was Paul, Paulus, Parvulus, little, as
| Augustine and others observe (and see Welstein ii. p. 16, and
note on Acts xiii. 9). And he calls himself the least of the
Apostles here (and cp. Eph. iii. 8), and yet he was a Ruler
(cp. Ps. xlv. 17), and not a whit bebind the chiefest Apostles
(2 Cor. xi. 5; xii. 11). Indeed he bad a double portion of
| labour; he laboured more abundantly than they all (1 Cor.
Cp. Philo (i. p. 59, ap. Wetstein), Job iii. 16, and Eccles. vi. 3, |
xv. 10); and he had a double portion of grace.
Besides, Benjamin was the last born of all the Patriarchs ;
: 80 Paul of the Apostles; and Benjamin’s birth was sudden, on a
: journey, and, it seems, violent and untimely. It is said of his
mother Rachel (Gen. xxxv. 16) that she σκληρῶς ἔτεκε, καὶ
ἐδυστόκησεν ἐν τῷ τοκετῷ, and she called her son, therefore,
son of my sorrow; and his birth was the cause of her death.
Benjamin might almost be called an ἔκτρωμα.
(5) Now, as to the appearance of Christ risen, to St. Paul,
ὡσπερεὶ τῷ ἐκτρώματι :
Joseph, when delivered from the bonds of the prison-house,
and raised to eminence in the kingdom of Egypt, has ever been
regarded as a signal type of Christ’s Resurrection. As Prosper
says (de Promiss. i. 29), ‘‘ Noster Joseph, Christus Dominus, die
tertio resurrexit, preesentatur Pharaoni; mundo Resurrectio de-
claratur.”’ (Bp. Pearson on the Creed, Art. v. and vi. p. 475.
515.) And Joseph’s appearances to his brethren after his de-
liverance and exaltation, are beautifully typical of Christ’s mani-
festations to His brethren, as He vouchsafes to call them (Matt.
xxviii. 10. John xx. 17) after His Resurrection. And as Joseph
after his exaltation appeared last of all to the least and youngest
of his brethren, Benjamin (Gen. xlv. 14), so Christ, after his
Resurrection, to St. Paul. And as Benjamin was a special
object of Joseph’s favour (Gen. xliii. 34), so, as he here declares,
was St. Paul a special subject and monument of Christ’s grace,
1 Tim. i. 16.
10. οὐκ ἐγὼ δὲ, ἀλλὰ ἡ χάρις τ. @.] Not that St. Paul did not
labour, for he has just said that he did labour more abundantly
than the rest; but οὐκ here, which denies, is used to bring out
more boldly what is affirmed. I laboured more abundantly than
the rest; but the superabundance of my labour was as nothing
when compared with the far more abundant superabundance of
God’s grace. On this use of od, derived from the Hebrew idiom,
see 1 Cor. x. 23. Acts v. 4, and on Matt. ix. 13, and Winer,
. 439.
ὴ 12. ὅτι ἀνάστασις νεκρῶν οὐκ ἔστι] That a resurrection of dead
bodies has no existence, i.e. is an unreality. The word ἀνάστασις,
resuscitatio, is not said of the soul but of the body: τοῦ we-
odvros ἐστιν ἡ ἀνάστασις. (Chrys.) These false Teachers did
not deny the immortality of the soul, but they explained atray
the divine sayings which had declared the Resurrection of the
body, and gave them a mere spiritual meaning, saying that the
Resurrection was past already (2 Tim. ii. 18) in the new birth of
the Chrietian soul. In a word, they confounded the First Resur-
=o (that of the soul) with the Second Resurrection (that of
the body).
The ἘΝῚ disbelief in the Resurrection of the body is ex-
pressed by Avechylus, Kum. 655:
ἀνδρὸς δ᾽ ἐπειδὰν aly’ dvdowacy κόνις,
ἅπαξ θανόντος οὐκέτ᾽ dor ἀνάστασις.
1 CORINTHIANS XV. 14---24. 135
οὐδὲ Χριστὸς ἐγήγερται: "6 εἰ δὲ Χριστὸς οὐκ ἐγήγερται, κενὸν ἄρα καὶ τὸ κή-
ρνγμα ἡμῶν, κενὴ καὶ ἡ πίστις ὑμῶν. 15 ' Εὐρισκόμεθα δὲ καὶ ψευδομάρτυρες | Acts 2. 24, 52.
τοῦ Θεοῦ, ὅτι ἐμαρτυρήσαμεν κατὰ τοῦ Θεοῦ, ὅτι ἤγειρε τὸν Χριστὸν, ὃν οὐκ
Ἂν ν ¥ A > 2 ’ 16 3 ‘ . 3 3 ᾽. 3 δὲ
ἤγειρεν, εἴπερ ἄρα νεκροὶ οὐκ ἐγείρονται. 15 Ei γὰρ νεκροὶ οὐκ ἐγείρονται, οὐ
Χριστὸς ἐγήγερται [1 * εἰ δὲ Χριστὸς οὐκ ἐγήγερται, ματαία ἡ πίστις ὑμῶν, ἔτι κ Actes. 31.
ἐστὲ ἐν ταῖς ἁμαρτίαις ὑμῶν. 18 "Ἄρα καὶ οἱ κοιμηθέντες ἐν Χριστῷ ἀπώλοντο.
Rom. 4. 26.
191 Εἰ ἐν τῇ ζωῇ ταύτῃ ἐν Χριστῷ ἠλπικότες ἐσμὲν μόνον, ἐλεεινότεροι πάντων 15 Tim. 5. 15.
3 iA 3 ,
ἀνθρώπων ἐσμέν.
m Acts 26, 28.
3 ™ Nuvi δὲ Χριστὸς ἐγήγερται ἐκ νεκρῶν, ἀπαρχὴ τῶν κεκοιμημένων. ch. ver. 25.
Col. 1. 18.
21 υἘπειδὴ γὰρ δι ἀνθρώπου θάνατος, καὶ δι ἀνθρώπου ἀνάστασις νεκρῶν᾽ Rev.i. 5.
22
n Gen. 2. 17.
ὥσπερ yap ἐν τῷ Addy πάντες ἀποθνήσκουσιν, οὕτω καὶ ἐν τῷ Χριστῷ πάν- & 5
Rom. δ. 12, 18.
John 11. 25.
tes ζωοποιηθήσονται. 33 Ἕκαστος δὲ ἐν τῷ ἰδίῳ τάγματι: ἀπαρχὴ Χριστὸς, och. ver. τὸ,
1 Thess. 4. 15—17,
ῳ A
ἔπειτα οἱ τοῦ Χριστοῦ, ἐν τῇ παρουσίᾳ αὐτοῦ. 35 » Εἶτα τὸ τελος, Gray παραδῷ pcn.2-6.
Eurip. Alcest. 783 :
οὐκ ἔστι θνητῶν ὅστις ἐξανίσταται.
Cp. Acts xvii. 18.
The popular life at Corinth, where the body was defiled by
lusts of the flesh, was very unfavourable to the belief of the doc-
trine of its Resurrection, preached by St. Paul. Therefore he
labours in this Epistle to deliver the body from the shameful de-
basement to which it was there degraded by sensuality, and
specially he does this by means of the doctrine of its Resurrection.
See 1 Cor. vi. 13—20.
Tertullian says well, “ None live in so fleshly a manner as
those who deny the Resurrection of the Flesh. They deny its
future punishment, and neglect its present discipline. They
despair of its glory hereafter, and debase it in vice here”’ (de Re-
surrec. Carnis, 11).
18. οὐδὲ Χριστὸς ἐγήγερται) “ Ne Christus quidem resurrexit.””
Not even has Christ risen.
14. τὸ κήρυγμα jay) All that we preach. See i. 2].
11. & ἐστὲ ἐν ταῖς ίαις ὑμῶν) Ye are yet in your sins,
and liable to the penalty of sin,—everlasting death. (Rom. vi. 23.)
For though Christ died for your sins (v. 8), yet the proof that
His death was accepted by God, as ἃ propitiation for our sins,
arises from the fact of His Resurrection. He died for our sina,
and He rose again for our Justification. (See on Rom. vi. 23.)
If then His body is still in the grave, we are still in our sins.
See further on v. 55.
18. “Apa καί] Then even. A new argument.
— of κοιμηθέντες ἐν Χριστῷ ἀπώλοντο] They who fell asleep
in Christ perished. Observe ἀπώλοντο, the aorist, they then
perished, when they died. Heaven forbid! The truth is, their
bodies, weary of the labour of this life, then sank into a sweet
slumber, from which they will be awakened to a glorious Resur-
rection and blessed Immortality. They did not therefore perish
when they died. No. Death was not loss to them, but great
gain, even as to their bodies. How much more as to their souls /
Death to them was dirth ; birth into endless Jife.
19. ἠλπικότες ἐσμέν] have hoped, and now hope.
20. Νυνὶ δέ] But now. A glorious contrast. The Apostle bursts
forth in a strain of exultation, when he compares the state of the
World under the Gospel, with that in which Mankind was before
Christ’s Passion and Resurrection.
Probably also these words were written at or near Easter.
See Introduction, p. 76, 77.
— κεκοιμημένων͵] Elz. adds ἐγένετο, which is not in the best
authorities, and weakens the sense, which is, Christ is risen from
the dead,—the Firstfruits of them that slept. There is a special
emphasis and beauty in the cadence ἀπαρχὴ τῶν κεκοιμημένων.
. ὥσπερ γὰρ ἐν τῷ ᾿Αδὰμ---οὕτω καὶ ἐν τῷ Χριστῷ] The
definite articles prefixed to the two names, Adam and Christ,
bring out the relationship of contrast more strongly, and point to
Adam and to Christ as standing severally alone in the world as
the two Heads and Representatives, the one of the Old Creation,
the other of the New; the one of the natural, carnal, and lost
race, the other of the spiritual, regenerate, and saved race; the
baie the author of death to all, the other the Author of Life
to all.
In the first Adam (says Jreneus, v. 17) we fell by dis-
obedience to God’s commandment; but in the Second Adam we
were restored by becoming obedient even unto death (ὑπήκοοι
μέχρι θανάτου γενόμενοι). Christ cancelled the disobedience of
Man, which had been shown in the beginning at the tree, by be-
coming obedient unto death, even the death of the Cross. (Phil.
ii. 8.) And thus the disobedience of the first Adam at the
tree was healed by the Obedience of the Second Adam on the
tree.
Hence it is well said by Augustine (in Joann. Evang.
Tract. iii.), “ Sicut in Adam omnes moriuntur, sic et in Christo
omnes vivificabuntur. (1 Cor. xv. 21, 22.) Qui pertinent ad
Adam ? omnes qui nati sunt de Adam. Qui ad Christum? omnes
qui nati sunt per Christum. Quare omnes in peccato? Quis
nemo natus est preter Adam. Non quia voluerunt, nati sunt ex
Adam. Omnes qui ex Adam, cum peccato peccatores; omnes
qui per Christum, justificati et justi, non in se, sed in Illo. Nam
in se, si interroges, Adam sunt: in illo si interroges, Christi sunt.
Quare? Quis ille caput Dominus noster Jesus Christus, non cum
traduce peccati venit: sed tamen venit cum carne mortali.””
23. See Clem. Rom. i. 37.
2A, 25. τὴν βασιλείαν---αὐτοῦ͵ Christ’s Mediatorial Kingdom,
which He has by virtue of His humility and obedience as Man,
This Kingdom is to be carefully distinguished from that Kingdom
which will have no end (Luke i. 33), and which Christ has as
God, and which He had from everlasting with the Father. See
John xvii. 5. 11, and note on Matt. xxviii. 18, and Bengel here,
and the excellent statement of the doctrine by Hooker (V. lv. 8),
where he says, Christ as Men hath all power in heaven and earth
given Him. (Matt. xxviii. 18.) He hath as Man, not as God
only, supreme dominion over quick and dead (Rom. xiv. 1); for
so much His Ascension into heaven and His Session at the right
hand of God do import. The Son of God, which did first humble
Himself by taking our flesh upon Him, descended afterwards
much lower, and became according to the flesh obedient so far as
to suffer death, even the death of the Cross, for all men, because
such was His Father's will. The former was an humiliation of
Deity, the latter an humiliation of Manhood. (Phil. ii. 8, 9. Heb.
ii. 9.
Yor which cause there followed upon the latter an exaltation
of that which was humbled; for with power He created the
world, but restored it by obedience. In which obedience as ac-
cording to His Manhood He had glorified God on earth, so God
hath glorified in heaven that nature which yielded Him obedience,
and hath given unto Christ, even as He is Man, such fulness of
power over the whole world (Luke xxi. 27), that He which be-
fore fulfilled in the state of humility and patience whatsoever God
did require, doth now reign in glory till the time that all things
be restored. (Acts iii. 21.)
He which came down from heaven and descended into the
lowest parts of the earth, is ascended far above all heavens (Eph.
iv. 9), that sitting at the right hand of God He might from thence
fill all things with the gracious and happy fruits of His saving
presence. Ascension into heaven is a plain local translation of
Christ, according to His Manhood, from the lower to the higher
parts of the world. Session at the right hand of God is the actual
exercise of that regency and dominion wherein the Manhood of
Christ is joined and matched with the Deity of the Son of God.
Not that His Manhood was before without the possession of the
same power, but because the full use thereof was suspended, till
that humility, which had been before as a veil to hide and conceal
majesty, were laid aside. After His rising again from the dead,
then did God set Him at His right hand in heavenly places
(Eph. i. 20—23), far above all principality, and power, and
might, and dominion, and every name that is named, not in
this world only, but also in that which is to come, and hath put
all things under Hie feet (Ps. viii. 6. Heb. ii. 8), and hath ap-
180
1 CORINTHIANS XV. 25—29.
AY , fal a ᾿ xr ¢ , a 3 Q Va >
τὴν βασιλείαν τῷ Θεῷ καὶ Πατρὶ, ὅταν καταργήσῃ πᾶσαν ἀρχὴν, καὶ πᾶσαν ἐξου-
q Ps. 110. 1.
& 28. 18,
Eph. 1. 22.
a Ψ Lal
σίαν, καὶ δύναμιν. 35 " Δεῖ γὰρ αὐτὸν βασιλεύειν, ἄχρις οὗ θῇ πάντας τοὺς
3 θ AY ε ΝΥ A 58 3 a 6 r¥ 3 θ x A e ,ὔ
ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ. Ἔσχατος ἐχθρὸς καταργεῖται ὁ θά-
Ms! N e+ εν δ “ὃ > a 9 2
νατος" πάντα γὰρ ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ. Ὅταν δὲ εἴπῃ
ὅτι πάντα ὑποτέτακται, δῆλον, ὅτι ἐκτὸς τοῦ ὑποτάξαντος αὐτῷ τὰ πάντα.
28 1:0 δὲ ε a 3. A ‘ , , 4 2 8 e ex ε ΄ 5 a
ταν δὲ ὑποταγῇ αὐτῷ τὰ πάντα, τότε Kal αὐτὸς ὁ Υἱὸς ὑποταγήσεται τῷ
eb. 2. 8. 9 > a
t Phil 3.20, 21 ὑποτάξαντι αὐτῷ τὰ πάντα, ἵνα 7 ὁ Θεὸς τὰ πάντα ἐν πᾶσιν.
& 11]. 3.
9 ᾿Επεὶ, τί ποιήσουσιν οἱ βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν, εἰ ὅλως νεκροὶ οὐκ
pointed Him over all the Head to the Church, which is His body,
the fulness of Him that filleth all in all.
The sceptre of which spiritual regiment over us in this pre-
sent world is at the length to be yielded up into the hands of the
Father which gare it (1 Cor. xv. 24); that is to say, the use and
exercise thereof shall cease, there being no longer on earth any
militant Church to govern. This government, therefore, He
exerciseth both as God and as Man; as God by essential presence
with all things, as Man by co-operation with that which essentially
is present. Hooker.
— ὅταν καταργήσῃ] ‘quam evacuaverit.” When all king-
doms of this world shall have been swallowed up by the Kingdom
of Christ (Rev. xi. 15).
25. Δεῖ yap αὐτὸν βασιλεύειν)] He must reign till He has put
all his enemies under His feet. But now we see not yet all
things put under Him (Heb. ii. 8). Therefore He must still
continue there; and this necessity is grounded upon the promise
of the Father and the expectation of the Son; Sit thou on my
right hand, until I make thine enemies thy footstool (Ps. cx. 1).
Upon this promise of the Father, the Son sat down at the right
hand of God; from henceforth expecting till his enemies be made
his footstool. (Heb. x. 12, 13.) Our Mediator, therefore, shall
exercise the regal power at the right hand of God till all oppo-
sition shall be subdued. Then, when all the enemies of Christ
shall be subdued, when all the chosen of God shall be actually
brought into His kingdom, when those which refused Him to
rule over them shall be slain, that is, when the whole office of the
Mediator shall be completed and fulfilled, then every branch of
the execution shall cease. As, therefore, there shall no longer
continue any act of the prophetical part to instruct us, nor any
act of the priestly part to intercede for us, there shall be no
farther act of this regal power of the Mediator necessary to defend
‘und preserve us. The beatifical vision shall succeed our infor-
mation and instruction, a present fruition will prevent oblation
and intercession, and perfect security will need no actual defence
and protection. As therefore the general notion of a Mediator
ceaseth, when all are made one, because a mediator is not a me-
diator of one (Gal. iii. 20), so every part or branch of that
mediatorship as such must also cease, because that unity is in all
parts complete.
« Now, though the mediatorship of Christ be then resigned,
because the end thereof will then be performed; though the regal
Office, as part of that mediatorsbip, be also resigned with the
whole, yet we must not think that Christ shall cease fo be a King,
or lose any of the power and honour which before He had. The
dominion which He hath, was given Him as a reward for what He
suffered; and certainly the reward shall not cease when the work
is done. He hath promised to make us kings and priests, which
Honour we expect in heaven, believing we shall reign with Him
(2 Tim. ii. 12), and therefore for ever must believe Him King.
The kingdoms of this world are become the kingdom of the
Lord, and of His Christ, and He shall reign for ever ani ever
(Rev. xi. 15), to the complete eternity of the duration of His hu-
manity, which for the future is coeternal to His Divinity. Lest
we should imagine that Chris¢ should ever cease to be King, or
eo interpret this Article, as if He were after the day of judgment
to be removed from the right hand of God, the ancient Fathers
added those words to the Nicene Creed, Whose kingdom shall
have no end, against the heresy which then arose denying the
eternity of the kingdom of Christ. Bp. Pearson (on Art. vi.
. 528).
᾿ 26. aoe ἐχθρὸς καταργεῖται ὃ θάνατος] This destruction
of Death reacheth no farther than the removing of all power
(from Death) to hinder the bringing of all persons redeemed by
Christ into the full possession of His Kingdom; for to the re-
probate and damned persons, Death will not be destroyed. They
will rise again to life, and so the first Death is evacuated (xarap-
γεῖται) ; but that life to which they rise is a second and a far
worse Death. Bp. Pearson (Art. vi. p. 528).
27. ἐκτὸς τοῦ ὑποτάξαντος It is well observed by Theodoret
that this exceptional clause was very necessary as a caution to the
Greeks, who might be di to imagine, from their heathen
Mythology, that when the Apostle spoke of the supremacy of the
Son, he was speaking of such 8 supremacy as was claimed for Ju-
piter, to the exclusion and dethronement of his Father, Cronus.
28. ὁ Tiéds] The Son will deliver up the kingdom to the
Father. Hence the Ancient Fathers argue the distinct personality
of the Father and of the Son. against the Noétian and Sabellian
Heretics. See Hippol. c. Noétum, § 6, 7.
— ta ἢὶ ὁ Θεὸς τὰ πάντα ἐν πᾶσιν] On the subjection of
Christ as Man, see also S. Jerome's comment on this passage (ad
Amandium, Vol. iv. p. 163), who refers to S. Hilary’s remarks
upon it in his eleventh book against the Arians, who used this
passage as an argument in favour of their tenets. And he ob-
serves that St. Paul does nof say, ‘that the Father may be all in
all,” but that ““ God may be all in all.”” ‘* Quod proprium nomen
est Trinifatis, et tam ad Patrem quam ad Filium et Spiritum
Sanctum referri potest; ut humanitas subjiciatur divinitati.’’
Greg. Nyssen., in his homily on this text (i. p. 846), explains
the subjection here described by St. Paul to mean the subjection
of Human Nature, generally incorporated and summed up in
Chriet, to God ; so that all its desires and affections will be con-
formed to His will.
29. Ἐπεὶ, τί ποιήσουσιν of βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν
Since (if this is 80), what will they do (or make) who are bap-
tized for the dead?
St. Paul having already shown that they who denied the
Resurrection of the Body were guilty of doing dishonour
(1) to the Sainte of God, who had fallen asleep in Christ in
the hore of a glorious Resurrection, and
2) to Christ Himself, who was risen from the dead, and
had shown Himself alive to His Disciples after His Passion, and
Who is the Second Adam, the Head of the New Creation which
is quickened in and by Him, and Who ascended into heaven,
where as Man He sits in His Risen Body at God’s Right Hand
in Glory, and rules the World and the Church; and that they
were also chargeable with doing injustice
(3) to all who endure bodily afflictions in the hope of a
bodily Resurrection, and who teach the doctrine of the past Re-
surrection of Christ, and of the future Resurrection of all men, in
and through Him,—
Now proceeds to show, that they who deny the Resurrection
do injury also, and bring contempt on
(4) all Christians generally, and particularly on themselves,
as teaching what is at variance with the universal practice of
Christians, and with the firet principles of Christianity, which
they profess.
His assertion is,—that they reduce themselves to an ab-
surdity, by denying the doctrine of the Resurrection of the Body,
since (if that doctrine is not true) what shall they do who are
baptized in behalf of the dead (as all Christians are, and as even
these Corinthiaus themselves are, if they are Christians)? why
are they even baptized in behalf of the dead?
(5) What then is the meaning of being baptized for the
dead ? (ὑπὲρ τῶν νεκρῶν.)
It cannot mean to be baptized as proxies, in the place of
those who have died without baptiem.
As far as we know, there was no such usage then practised at
Corinth, or any where else in the Church of that age.
Some Heretics indeed, misinferpreting the present passage
of St. Paul, grounded such a practice upon it, 80 misunderstood.
(See Chrys. and Tertullian, de Resur. Carnis, c. 48.) The prac-
tice was posterior to the words of St. Paul; the words were not
produced by the practice. And even if such a practice had ex-
isted at Corinth, it would have been unworthy of the Apostle to
damage his sacred cause by resorting to a mere argumentum ad
hominem, and to build any thing on the unsound foundation of a
practice which, if he had mentioned, he could not have failed to
condemn. Cp. Rigaltad Tertullian, de Resur. Carnis, c. 48.
Besides, such imaginary proxies could not be said to be bap-
1 CORINTHIANS XV. 80---84. 137
ἐγείρονται, τί καὶ βαπτίζονται ὑπὲρ αὐτῶν; "Ti καὶ ἡμεῖς κινδυνεύομεν κ 3 Cor. 11. 26.
ΞΟ
a
πᾶσαν ὧραν ; *!* Καθ᾿ ἡμέραν ἀποθνήσκω, νὴ τὴν ὑμετέραν καύχησν, ἣν ἔχω x Rom. 8. 36.
ἐν Χριστῷ ᾿Ιησοῦ τῷ Κυρίῳ ἡμῶν. 825 Εἰ κατὰ ἄνθρωπον ἐθηριομάχησα ἐν 11
2 Cor. 4. 10.
hess. 2. 19.
Cor. 1. 8.
3 Ν
Ἐφέσῳ, τί μοι τὸ ὄφελος εἰ νεκροὶ οὐκ ἐγείρονται; φάγωμεν καὶ πίωμεν, ἴ" 33...
» Ἁ 3 ’
αὔριον γὰρ ἀποθνήσκομεν.
88." Μὴ πλανᾶσθε: φθείρουσιν ἤθη χρηστὰ κε". 5.5.
ὁμιλίαι κακαί. ὅ4 "᾿ Εκνήψατε δικαίως, καὶ μὴ ἁμαρτάνετε: ἀγνωσίαν γὰρ Θεοῦ sRom. 15...
τινὲς ἔχουσι πρὸς ἐντροπὴν ὑμῖν λέγω.
Eph. 5. 14.
tized ὑπὲρ τῶν νεκρῶν, i.e. for the dead, generally and collec-
tively, but only ὑπὲρ νεκρῶν, for dead persons individually, of
whom they were the proxies. Compare Winer, p. 112, on the
difference of νεκροὶ, dead persons, and οἱ νεκροὶ, the dead re-
garded as a whole, and as distinguished from the living.
The preposition ὑπὲρ is used here after βαπτίζονται, in the
same sense as after other verbs, such as πρεσβεύω, 2 Cor. v. 20;
λαλώ, xii. 19.
- The words ‘‘to be baptized for the dead, and in their be-
half,”’ are, therefore, it would seem, to be explained as follows:
Every Baptism which is administered in the Church is an
argument for the future Kesurrection of the Body. It is a public
profession of Belief in that Doctrine. “Know ye not,” says
St. Paul (Rom. vi. 3), “ that so many of us as were baptized into
Jesus Christ were baptized into His death? therefore we are
buried with Him by Baptism into death, that, like as Christ was
raised up from the dead by the glory of the Father, even so we
also should walk in newness of life. Likewise reckon ye also
yourselves to be dead indeed unto sin, but alive unto God
through Jesus Christ our Lord."’ And so Coloas. ii. 12: “ Buried
with Him by Baptism into death, wherein also ye are risen with
Him through the faith of the operation of God.” Compare the
Collect of the Church for Easter Even.
Besides, in every Baptism administered in the Church, a
profession is made, by the person baptized, of Belief in Christ’s
Resurrection, and in the Resurrection of the Body. Every Bap-
tismal Creed contains these Articles of the Faith. (See Chrys.
here, and Rigalt ad Tertullian 1. 5.) Therefore, eyery one who
is baptized, may be well said to be baptized ὑπὲρ τῶν νεκρῶν, in
behalf of the dead. And this was specially true at Corinth.
There some persons denied the Resurrection (v. 12). They
alleged, that those who had fallen asleep in Christ Aad perished
(v. 18). Such unbelieving persons might well be said to speak
against the dead, κατὰ τῶν νεκρῶν. They disparaged their con-
dition, impugned their privileges, and derided their hopes. They
desecrated the Grave, which had been hallowed by Christ, and
were calumniators, revilers, and accusers of the dead. But, in
opposition to these heretics, all baptized persons, at their Bap-
tism, pleaded the cause of the dead. Their Baptism was a prac-
tical argument ὑπὲρ τῶν νεκρῶν, for the dead. They were bap-
tized in behalf of the dead, and in their vindication. They justi-
Sted them from the charge of folly in grounding their hopes on a
vain and false foundation.
Every baptized person was an apologist of the dead; he
vindicated them from the calumnies of the sceptic, he was dap-
tized in their Leha/f. He declared by his public profession before
Baptism, that Christ was risen, and that the dead would rise;
that their state was therefore a hopeful and a blessed one. His
Baptism itself was a public representation of the Resurrection.
It was spiritually “a death unto sin, and a new birth unto
righteousness.’’ And therefore the Sacrament of the New Birth
is called in Scripture the First Resurrection. (See note on Rev.
xx. 5,6.) And the immersion of the catechumen in vhe water,
and his emersion from it, was a visible figure of the Resur-
rection.
Thus all Christians, even these Corinthians themselves, if
they were Christians, were baptized ὑπὲρ τῶν νεκρῶν: and if
they denied the Resurrection, they denied their own Christianity ;
they renounced the primary principle by which they had been
engrafted into the Christian Church.
Well then might the Apostle say, If there is no Resurrection
of the dead, what henceforth will they be able to do (Acts iv. 16;
xxii. 10. Matt. xxvii. 22, Mark x. 17. Luke iii. 10; x. 25)
who are baptized in behalf of the dead? What other principle
of action can they have? Their foundation will have been de-
stroyed. What then will they be able to effect? (Cp. Winer,
p. 229, note on the sense of ποιεῖν, and ibid. p. 259.) What
other foundation will they be able to lay? What superstructure
of Christian faith and practice will they be able to build? Why
do they even take the pains to lay a foundation which is to be de-
etroyed as unsound? Why are they even baptized for the decd?
Vor. 11.—Pazt III.
‘We may confirm what has been here said on this important
text by the following words from S. Chrysostom ;
‘When we have instructed the catechumen in the divine
Mysteries of the Gospel, and are about to baptize him, we com-
mand him to say, ‘I believe in the Resurrection of the Body.’
And he is baptized in this faith. For, after he has made con-
fession of this article of the faith, he descends to the fountain
of those sacred waters. This is what St. Paul recalls to their
memory. If there is no Resurrection of the Body, why are you
baptized for the dead? Why are you baptized in the profession
that they will rise from the grave? You, on your part, proclaim
their Resurrection ; and the Priest, on his side, represents it. For
your immersion into the water at Baptism, and your emersion
from it, is a figure of the Resurrection of the Dead. God raises
you from the grave of sin by the ‘ laver of Regeneration’ in Bap-
tism ; and thus gives you a pledge of the Resurrection which you
profess. If then there is no Resurrection of the Body, all that is
done in Baptism on behalf of the dead is mere theatrical show.
What then will they do, who are baptized for the dead, and in the
profession on their behalf that they will arise from the grave ?
They will have been cheated by an idle delusion.
31. Kat? ἡμέραν ἀποθνήσκω] See 8. Polycarp, frag. 11, p.
533: “ Apostolus Paulus guofidie inquit morior; quoniam
mortem jugiter erat preeparatus.”’
— νὴ τὴν ὑμετέραν καύχησιν] by my glorying in you (see on
Luke xxii. 19) and your faith ( Theodore), as hoping for a future
reward at the general ion for my lsbours endured
among you and for you, in body and soul.
This form of speech is sometimes called an adjuration, but
improperly ; for it is essential to an Oath, that a superior Being,
believed to be divine, should be invoked in it as a witness. See
Sanderson, De Juram. v. c. 6, and i. c. 4, Vol. iv. pp. 245. 816.
82. κατὰ ἄνθρωπον ἐθηριομάχησα) as far as man was con-
cerned (see on 1 Cor. ix. 8. Rom. iii. 5); as far as my adversa-
ries were sble to make me do it, and as far as I myself was con-
cerned, and independently of God’s supernatural interposition
(κατὰ θεόν) to deliver me, 7 fought with beasts at Ephesus;
which some interpret in a figurative sense, as Ignatius ad Rom.
c. 5, says, ἀπὸ Συρίας μέχρι Ῥώμης θηριομαχῶ : and Gicumen.
and others here, and Bp. Sanderson, i. p. 22δ, “ he fought with
beasts in the shape of men.”
But the words may well be taken literally: As far as my
human will and agency was concerned, and apart from divine
intervention (see 2 Cor. i. 8, 9), I fought with beaste at
Ephesus. (See Chrys. here, and Tertullian, de Res. Carnis,
c. 48.) The literal sense is also supported by Ignatius: ‘‘ who
Sought with beasts at Rome” (Ephes. i.), ἐπιτυχεῖν ἐν Ῥώμῃ θηριο-
μαχῆσαι. Cp. Trall. 10; and Christian Martyrs, contempora-
ries of Polycarp, fought with beasts at Smyrna. Martyr. Polyc.
3, cp. c. 12; and this sense seems to be confirmed by St. Paul’s
own history. See on 2 Tim. iv. 17.
There is also more propriety in the literal sense here. The
Apostle is pleading for the Resurrection of the Body. Bodily
afflictions were endured by him in the hope of a bodily reward.
It was very apposite therefore to his purpose to say, that in sill,
if not in deed, he gave his body to be torn by wild beasts, and
his bones to be ground by their teeth, in order that he might
have in his dudy a more glorious Resurrection. Compare the fer-
vent language of S. Ignatius panting for martyrdom, ad Rom. 4:
“1 beseech you hinder me hot, suffer me to be the food of wild
beasts, who may send me to God. Corn I am of God. Let me
be ground by their teeth, that I may be clean bread of Christ.”
See also ibid. c. 5.
St. Paul refers to this peril at Ephesus because he was now
there, and that was his most recent danger.
— φάγωμεν καὶ πίωμεν} let us eat and drink. “ Bibamus,
moriendum est,” quoted by Seneca, Controv. 14. See other ex-
pressions of this Epicurean sentiment in Wetstein, p. 169.
Such language as this shows what the popular feeling was,
and gives us some notion of what the world owes to Christianity.
83. φθείρουσιν---κακαῇ An Iambic senarius from aad
198 1 CORINTHIANS XV. 35—49.
b Exek. $7. 3. 85°>°AXN’ ἐρεῖ τις, Πῶς ἐγείρονται οἱ νεκροί ; ποίῳ δὲ σώματι ἔρχονται ;
esohn i, 38°” Adnov, σὺ ὃ σπείρεις οὐ ζωοποιεῖται ἐὰν μὴ ἀποθάνῃ" * καὶ ὃ σπείρεις, οὐ
τὸ σῶμα τὸ γενησόμενον σπείρεις, ἀλλὰ γυμνὸν κόκκον, εἰ τύχοι, σίτου ἤ τινος
τῶν λοιπῶν. 8 Ὁ δὲ Θεὸς δίδωσιν αὐτῷ σῶμα καθὼς ἠθέλ ὶ ἑκά ῶ
, ᾧ σῶμ as ἠθέλησε, καὶ ἑκάστῳ τῶν
σπερμάτων τὸ ἴδιον σῶμα. © Οὐ πᾶσα σὰρξ ἡ αὐτὴ σάρξ: ἀλλὰ ἄλλη μὲν
aGeniis. ἀνθρώπων, ἄλλη δὲ σὰρξ κτηνῶν, ἄλλη δὲ πτηνῶν, ἄλλη δὲ ἰχθύων. “9 * Καὶ
σώματα ἐπουράνια, καὶ σώματα ἐπίγεια ἀλλὰ ἑτέρα μὲν ἡ τῶν ἐπουρανίων δόξα,
ἑτέρα δὲ ἡ τῶν ἐπιγείων: 41 ΓΑλλη δόξα ἡλίου, καὶ ἄλλη δόξα σελήνης, καὶ
ἄλλη δόξα ἀστέρων! ἀστὴρ γὰρ ἀστέρος διαφέρει ἐν δόξῃ. 43 Οὕτω καὶ ἡ ἀνά-
a a Σ , 2 θ ιν», 2 5» θ 4. 4886 ,
gPhil.g.21. στάσις τῶν νεκρῶν. Σπείρεται ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ σπείρεται
fate. 18. 43.
Dan 12... ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ: σπείρεται ἐν ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει: “ σπεί-
ρέται σῶμα ψυχικὸν, ἐγείρεται σῶμα πνευματικόν. Εἰ ἔστιν σῶμα ψυχικὸν,
fGe.2.7. ἔστιν καὶ πνευματικόν. “ὁ Οὕτω καὶ γέγραπται, ᾿Εγένετο ὁ πρῶτος ἄν-
jonns.21. βθρῳπος ᾿Αδὰμ εἰς ψυχὴν ζῶσαν" ὃ ἔσχατος ᾿Αδὰμ εἰς πνεῦμα ζωοποιοῦν.
Gen, ΠΝ 46°4\N οὐ πρῶτον τὸ πνευματικὸν, ἀλλὰ τὸ ψυχικόν' ἔπειτα τὸ πνευματικόν.
. 18, 81]. a "» “ » ry
vo a ἩΕῸ πρῶτος ἄνθρωπος ἐκ γῆς xoixds: ὁ δεύτερος ἄνθρωπος 6 Κύριος ἐξ
Του 8.8}. οὐρανοῦ. 4“ Οἷος 6 χοϊκὸς, τοιοῦτοι καὶ of χοϊκοί' καὶ οἷος ὁ ἐπουράνιος, τοιοῦτοι
2 Cor. 3. 18 νιον 49" καὶ καθὼς ἐ ΄ κ., εἾμΖ δον νομῷ ,
ΔΕ καὶ οἱ ἐπουράνιου καὶ καθὼς ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ, φορέσομεν
i}. 3. 21
lJohn3.3. Καὶ THY εἰκόνα τοῦ ἐπουρανίον.
Thais (Meineke, p. 75), and translated into a Latin Iambic veree
by Tertullian (ad Uxorem, i. 8), who calls it ‘a verse sanctified
by the Apostle,” —
“« Bonos corrumpunt mores congressus mali.’’
The best MSS. have χρηστὰ, not χρῆσθ᾽. Cp. Winer, p. 40.
On other like verses quoted in N. T., see on Acts xvii. 28,
and Winer, p. 563.
86. “Appov] A reading altered by some editors to "Ἄφρων, on
the authority of A, B, D, E, G. But in such matters as this,
where the similarity of sound and of writing led to confusion, the
external evidence of MSS. is of less weight. See v. 49, and
above, iv.
. St. James uses the same case in a similar manner, ὦ ἄν-
θρωπε κενέ. (James ii. 20.)
87. γυμνόν) bare, naked seed, not yet clothed with the beauty
which it will have after its death when it sprouts in the blade and
the ear. Theodoret.
So we ourselves, when we die, are sown in the earth as naked,
bare grain. For ‘‘ naked came we out of our mother’s womb, and
naked shall we return’ (Job i. 21). But we hope to be here-
after clothed-upon with our glorified body, and then we shall not
be naked. See 2 Cor. v. 3. Cp. Tertullian, c. Marcion. v. 10,
where is an exposition of St. Paul’s words; and the vigorous lan-
guage of Tertudlian’s Apology (c. 48), ‘‘ Semina non nisi corrupte
et dissoluta feecundiis surgunt; omnia pereundo servantur, omnia
de interitu reformantur. Tu, homo, tantum nomen, ad hoc mo-
rieris, ut pereas?’’
The Tapes of the Christian, derived from this view of the
vegetable world, form a striking contrast to the dreary notions of
Heathenism, as expressed in the melodious lines of Moschus on
the death of his contemporary pastoral poet, Bion, v. 105 :—
αἵ, αἴ, ταὶ μαλάχαι μὲν, ἐπὰν κατὰ κᾶπον ὅλωνται,
ἥ τὰ χλωρὰ σέλινα, καὶ εὐθαλὲς ὑγρὸν ἄνηθον,
ὕστερον αὖ (ώοντι, καὶ εἰς ἔτος ἄλλο φύοντι,
ἄμμες 8, οἱ μεγάλοι καὶ καρτεροὶ ἤ σοφοὶ ἄνδρες,
ὅπποτε πρᾶτα θάνωμες, ἀνάκοοι ἐν χθονὶ κοίλᾳ
εὕδομεν εὖ μάλα μακρὸν, ἀτέρμονα, νήγρετον, ὕπνον.
See above on | Thess. iv. 13.
88. τὸ ἴδιον σῶμα] ifs own body. Wheat does not become
barley, nor is barley changed into wheat. Each single grain
among the millions that are sown preserves its identity, and rises
to life in 8 more beautiful form.
89—41.] St. Paul’s argument is, If God can create such a
variely of animal and vegetable genera, surely He can revivify
any one genus in a changed, glorified, form. (Greg. Nyse. i. 842.)
If He can create, and has created, bodies terrestrial, and also
bodies celestial, He can make the terrestrial body to shine with
celestial glory. And this is what our Lord Himself promises
when He says, *‘Then shall the righteous shine as the Sun’’
(Matt. xiii. 43).
$9. ἄλλη---ἰχθύων] So the best MSS., and it is observable
this is the Psalmist’s order, Ps. viii. 8, κτήνη, πετεινὰ, ἰχθύας.
And 8t. Paul had evidently this Psalm in his mind, and quotes it
in v.27. Els. has ἰχθύων before πτηνῶν.
41, 42. “AAAn δόξα ἡλίου---Οὕτω «.7.A.] This text has been
used by many of the Fathers in confirmation of the doctrine that
there will be different degrees of glory in heaven. So Aug.
(Serm. 132), ‘‘Comparata est Resurrectio mortuorum stellis in
coelo lucentibus. Stella a stella differt in glorié ; splendor dispar,
coelum commune.” 80 8. Jerome. Cp. on Luke xix. 17.
— σπείρεται) ‘ Verbum ameenissimum pro sepultur4.”’
(Bengel.) .
44. ἔστιν καὶ πνευματικόν) α spiritual body. Not a spirit,
but a true body with flesh and bones (Luke xxiv. 39), such as
Christ’s Body is since the Resurrection. See on John xx. 19, 20.
27. Phil. iii. 21. Elz. omits εἰ at the beginning of the sentence,
but it is in A, B, C, D*, F, G.
47. xoixés] of dust, χοῦς. See Mark vi. 11, ἐκτινάξατε τὸν
χοῦν. Rev. xviii. 19, ἔβαλον χοῦν. Com Gen. ii. 7, where
the creation of man is thus described by LXX, ἔπλασεν ὁ Θεὸς
τὸν ἄνθρωπον, χοῦν ἀπὸ γῆς. Kal ἐνεφύσησεν els τὸ πρόσωπον
αὐτοῦ πνοὴν ζωῆς, καὶ pa es ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν.
This word χοϊκὸς is happily adopted by the Apostle, because
it contains an argument in behalf of the doctrine of the Resur-
rection of the body, for which he is pleading. If God could
create man from mere χοῦς, loose, flowing dust (root xéw),
surely He can restore the work He has created, however that
work may moulder in the ground, or be scattered to the wind, or
dissolved in the waves.
— ὁ Κύριος] Omitted by B, C, D*, E, F, G, and some recent
Editors; but these two words are found in A, D***, I, K, and in
many Cursives, Versions, and Fathers; and are certainly as old
as the age of Origen and Tertullian, who quotes them, c. Mar-
cion. v. 10, “" Primus homo de humo terrenus, secundus Dominus
de ceelo.” Indeed, the word 6 Κύριος = JEnovan, adds much
to the force of the statement. The first man was of the earth,
χοῖκός, the second man is the Lord from heaven. The one, the
creature; the other, the Creator. Therefore, the one the cause
of death, the other of life, to all.
49. φορέσομεν So Els. with B alone of collated uncial MSS.,
and many Cursive MSS. But this is undoubtedly the true read-
ing, and is generally acknowledged so to be, although another
reading, φορέσωμεν, is supported by A, C, Ὁ, E, F, G, K, and
very many Cursive MSS. and Fathers, e.g. Tertullian, p. 356.
474, de Res. Carnis, c. 49; c. Marcion. y. 10.
It has been said by some, that the change to φορέσωμεν is to be
ascribed to a desire on the part of the Copyists to improve an as-
sertion into an earnest ethical exhortation ; but such suppositions
as these have a tendency to destroy the credit of the ancient
MSS.; and if such surmises were true, those MSS. would hardly
be worth the pains of collating them.
Nothing is more common in MSS. than the confusion of 9
1 CORINTHIANS XV. 50—56.
139
δ0 Tovro δέ φημι, ἀδελφοὶ, ὅτι σὰρξ καὶ αἷμα βασιλείαν Θεοῦ κληρονομῆσαι i cb.6. 13.
οὐ δύνανται, οὐδὲ ἡ φθορὰ τὴν ἀφθαρσίαν κληρονομεῖ. δὶ 1᾿1δοὺ, μυστήριον }1 Them. 4. 15—
ὑμῖν λέγω' πάντες μὲν οὐ κοιμηθησόμεθα, πάντες δὲ ἀλλαγησόμεθα: δ5 " ἐν κὶ Tess. 4.16.
ἀτόμῳ, ἐν ῥιπῇ ὀφθαλμοῦ, ἐν τῇ ἐσχάτῃ σάλπιγγι' σαλπίσει γὰρ, καὶ οἷ νεκροὶ
ἐγερθήσονται ἄφθαρτοι, καὶ ἡμεῖς ἀλλαγησόμεθα: δ ' δεῖ γὰρ τὸ φθαρτὸν τοῦτο 1 Cor.5. 4.
ἐνδύσασθαι ἀφθαρσίαν, καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν.
δά πὶ δ m Isa. 25. 8
Oray Hos. 13. 14.
δὲ τὸ φθαρτὸν τοῦτο ἐνδύσηται ἀφθαρσίαν, καὶ τὸ θνητὸν τοῦτο ἐνδύσηται He? 14.
ἀθανασίαν, τότε γενήσεται ὁ λόγος ὁ γεγραμμένος, Κατεπόθη ὁ θάνατος εἰς
a 55 a A 4 SY a a 18 x a
νῖκος. ὅδ Ποῦ σοῦ, θάνατε, τὸ κέντρον; ποῦ σοῦ, ᾷδη, τὸ νῖκος
δδ α Τὸ δὲ κέντρον τοῦ θανάτου ἡ ἁμαρτία ἡ δὲ δύναμις τῆς ἁμαρτίας ὁ νόμος" ἃ
and w. See above v. 36 and iv. 2. This change affords a proof,
among others, that the best MSS. are not to be implicitly relied
on without reference to other considerations,—such as those af-
forded by the study of Paleography, and a knowledge of ancient
Pronunciation.
50. σὰρξ καὶ αἷμα---οὐ δύνανται) Flesh and Blood cannot in-
herit the Kingdom of God. On the error derived by some from
these words, as if they were at variance with a belief in the Re-
surrection of the Flesh, see Freneus, v. 9, where he shows that
the Apostle’s meaning is, that flesh, as flesh, cannot inherit the
kingdom of God; and that fleshly lusts exclude from that king-
dom ; and that the Flesh needs the regenerating, renewing, and
ecm μος influence of the Spirit, in order to qualify it for
ven,
3. Ireneus thence draws this practical lesson: Since we
cannot be saved without the Spirit of God, the Apostle exhorts
us carefully to keep and cherish (συντηρεῖν) the Spirit, by a
sound faith and holy life, in order that we may not be bereft of
the Spirit, and so forfeit the kingdom of God (v. 9. 3).
See also isid. v. 10, where he says, St. Paul teaches us that
they who live in the flesh cannot please God (Rom. viii. 8), and
that flesh cannot inherit the kingdom of God. The Apostle does
not reject the substance of the flesh, but invites the infusion of
the Spirit.
And again (c. 11), We were cleansed in Baptism, not from
the suds/ance of our bodies and from the image of the creature,
but from our former vain conversation ; and in the same body as
that in which we were dying, when we did the works of corrup-
tion, in that body are we made alive, when we do the works of the
rit. :
See also ibid. νυ. 13, 14. Indeed these chapters of the great
work of Freneus form one of the most interesting early Comments
on this portion of St. Paul’s Epistle. Compare also Tertullian,
c. Marcion. v. 10, “" Operibus carnis, non substantia carnis, de-
negatur regnum Dei,” and de Resurrect. Carnis, c. 50.
See also S. Jerome in his eloquent Epistle ad Pammachium,
Vol. iv. p. 319—3.9, where he comments on this passage of
St. Paul, and shows the necessity of confessing the Resurrection
of the Body, “Nos post resurrectionem eadem habebimus
membra, quibus nunc utimur, easdem carnes et sanguinem et
ssa; quorum in Scripturis opera, non natura, damnantur. Hee
est vera Resurrectionis confessio, quee sic gloriam carni tribuit, ut
non auferat veritatem.”
The Resurrection of the Flesh is not due to the Flesh, but
to the Spirit dwelling in the Flesh. See on Rom. viii. 11.
— οὐδὲ ἡ φθορὰ τὴν ἀφθαρσίαν κληρονομεῖ) Nor does Corruption
inherit Incorruption. Will then the flesh be raised again? Yes;
certainly. St. Paul does not say that flesh and blood will not
arise from the grave, but that they will not inherit the kingdom
of God. ‘Tamdiu regnum Dei non possidebunt, quamdiu caro
tantum sanguisque permanserint. Quum autem corruptivum in-
duerit incorruptionem, que prius gravi pondere premebatur in
terram, acceptis spirittis pennies, et immutationis non abolitionis
nova glorid, volabit ad coelum ” (Jerome, ad Pammach. Vol. iv.
p. 329). See Rom. viii. 1], and the homily of Methodius, de
Resurrectione, in Amphilochii Opera, p. 283 —-336.
BL. πάντες μὲν---ἀλλαγησόμεθα)] We shall not indeed all die,
but we shall be changed. Lachmann has adopted the reading of
some ancient MSS. and Fathers, especially Welstein, πάντες
[μὲν] κοιμησόμεθα---οὐ πάντες δὲ ἀλλαγησόμεθα, the evidence
for which is given by Weistein, p. 178, and Dean Alford in his
valuable collection of Various Readings. But the received read-
ing is supported by B, D**, E, by the Syriac, Coptic, Arabic,
and Gothic Versions, and many Cursives and Fathers, and, above
all, by the context. And so Tisch., Alford, Meyer, with the
omission of μέν.
5.
δ. 20. & 7. δ.
The objection which was made by some in ancient times to
the received reading was, that the wicked would not be changed,
namely, glorified; but St. Paul is here speaking only of the Re-
surrection of the Just. See vv. 42—49. 53.
See note above on 1 Thess. iv. 17, and the excellent remarks
on the various readings of this passage in Bp. Pearson on the
Creed, Art. vii. p. 664, where, after summing up the evidence on
the subject, he says, “ we have no reason to doubt or question the
received aid
δῷ. ἐσχάτῃ σάλπιγγι] S. Jerome (ibid.) connects this Trumpet
with the seventh Trumpet in the Apocalypse ae and ix.), “In
Apocalypsi Joannis septem describuntur Angeli cum tubis; No-
vissimo, i.e. septimo claro tube strepitu, mortui suscitantur.”’
And so Theodor. Mopsuest. and Severian, who observe that the
Apostle speaks of the /ast trumpet, with some reference to the other
trumpets.
64. Κατεπόθη ὁ θάνατος els vixos] The word in Iss. xxv. 8
for νῖκος, victory, is ry) (netsah), eternity, as prevailing over
time, and conquering all things, and sometimes used to signify
victory (1 Chron. xxix. 11); and therefore the representation of
the word by νῖκος, victory, was natural and easy. See Suren-
husius, καταλλ. p. 552.
ὅδ. Ποῦ σοῦ, θάνατε, τὸ κέντρον Where, O Death, is thy
sting? The sting of Death, which is sin (σ. 56), has been taken
away by the obedience and passion of Christ. The sting of the
old Serpent of fire has been healed by the lifting up of the
Serpent of brass, looked at with the eye of Faith. See on John
iii. 14.
— qin] B,C, Ὁ, E, F, G have θάνατε repeated here, which
has been received by some Editors, who suppose that ἔδη is a
correction of the copyists to suit the Septuagint Version of the
passage here cited of Hosea xiii. 14.
But copyists might have been inclined to alter 737 also, as
appearing to give countenance to the heathen notion of a personal
Deity bearing the name of Hades. The Latin Fathers, such as
Tertullian, who repeated the word Mors (c. Marcion. v. 10),
would have shrunk from the use of Orcus, or Dis. And the
form of this eloquent appeal and magnificent pan of victory
seems to be weakened by the repetition of the word θάνατε.
And an assertion of victory over the Grave, “Aidys, Ying (Sheol),
seems specially appropriate in this divine plea for the Resur-
rection of the Flesh.
We find a similar combination in the Apocalypse, xx. 13, 4
θάνατος καὶ ὁ q3ns. And again, xx. 14.
And 48n is found here in A**, J, K, and in most of the Cur.
sive MSS., and as early as Origen, and also in the Syriac,
Gothic, and Arabic Versions. It is, therefore, retained in the
text. ,
56. ἡ δὲ δύναμις τῆς ἁμαρτίας ὁ νόμος] The strength of sin is
the Law. For, where no Law is, there is no sin, for sin is the
tranagression of Law (see on Rom. iv. 15; vii. 7. 1 John iii. 4),
and the nature of Law is to impose and exact a penalty for dis-
obedience to it. Law does not make sin, but deciares it; and no
child of Adam is without some Law (see on Rom. i. 18; ii. 9),
and no one lives up to the Law under which he lives. Every one,
therefore, is by nature subject to condemnation, and under a
curse. But Christ by His perfect obedience to the requirements,
and by His submission to the penalties of Law in our Nature,
has delivered us from the curse of the Law (Gal. iii. 13), has
given us new powers of obedience, and has promised us infinite
rewards for it. See below, Introduction to the Epistle to the
Romans.
But why was mention made in this place by St. Paul of
the Law, as the strength of sin? What is its connexion with his
subject ?
He is arguing against ἐν who denied the Resurrection
2
140
ΟἹ John 5. 5.
Rom. 7. 25.
ἃ 8. 37. Χριστοῦ.
1 CORINTHIANS XV. 57, ὅ8. XVI, 1—11.
δ] ο Τῷ δὲ Θεῷ χάρις τῷ διδόντι ἡμῖν τὸ νῖκος διὰ τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ
58 “Nore, ἀδελφοί μου ἀγαπητοὶ, ἑδραῖοι γίνεσθε, ἀμετακίψητοι, περισσεύοντες
ἐν τῷ ἔργῳ τοῦ Κυρίον πάντοτε, εἰδότες ὅτι 6 κόπος ὑμῶν οὐκ ἔστι κενὸς ἐν
,
Κυριῳ.
a Acts 11. 29.
Rom. 12. 13.
2 Cor. 8. 4.
&9.1.
Ὁ Acts 20. 7.
Rey. 1. 10.
ς 3 Cor. 8. 16, 19.
ἃ Acts 19. 21.
2 Cor. 1. 16.
e 2 Cor. 1. 15.
Rom. 15. 24.
f Acts 18. 21.
oh. 4. 19.
James 4. 15,
g Acts 14. 27.
ΝΥ . 23 ia ,
ς, καὶ ἀντικείμενοι πολλοί,
heh. 4. 17.
1 Thess. 3. 2.
11 Tim. 4. 12.
8 John 6.
XVI. 1" Περὶ δὲ τῆς Noyiak τῆς εἷς τοὺς ἁγίους, ὥσπερ διέταξα ταῖς ἐκκλη-
, a , ¢ Ve κα. , 2» . , 9
σίαις τῆς Tadarias, οὕτω καὶ ὑμεῖς ποιήσατε. Κατὰ μίαν σαββάτου ἕκαστος
ε aA ax ¢€ “ ia ’ ν a 3 aA 9 ΝΥ ν 14
ὑμῶν παρ᾽ ἑαντῷ τιθέτω θησαυρίζων 6 τι ἂν εὐοδῶται: iva μὴ ὅταν ἔλθω τότε
λογίαι γίνωνται. 8 " Ὅταν δὲ παραγένωμαι, ods ἐὰν δοκιμάσητε δι᾽ ἐπιστολῶν,
τούτους πέμψω ἀπενεγκεῖν τὴν χάριν ὑμῶν εἰς ἹΙερουσαλήμ.
τοῦ κἀμὲ πορεύεσθαι, σὺν ἐμοὶ πορεύσονται.
ὃ ἀ Ἐλεύσομαι δὲ πρὸς ὑμᾶς, ὅταν Μακεδονίαν διέλθω: Μακεδονίαν γὰρ διέρ-
χομαυ © "πρὸς ὑμᾶς δὲ, τυχὸν, παραμενῶ, ἢ καὶ παραχειμάσω, ἵνα ὑμεῖς με
id @ 3h , 7 ΐ » BY ea ¥ > 55 ἰδ a
προπέμψητε οὗ ἐὰν πορεύωμαι: οὐ θέλω γὰρ ὑμᾶς ἄρτι ἐν παρόδῳ ἰδεῖν"
> ld “ 4 x, 3 A Ν ε Lad oN ε Ud ta 8 > nan
ἐλπίζω yap χρόνον τινὰ ἐπιμεῖναι πρὸς ὑμᾶς, ἐὰν ὁ Κύριος ἐπιτρέψῃ. ὃ ᾿Επιμενῶ
δὲ ἐν ᾿Εφέσῳ ἕως τῆς Πεντηκοστῆς" 9 "θύρα γάρ μοι ἀνέῳγε μεγάλη καὶ ἐνερ-
4 ᾽Εὰν δὲ 7 ἄξιον
10 ᾽Εὰν δὲ ἔλθῃ Τιμόθεος, βλέπετε ἵνα ἀφόβως γένηται πρὸς ὑμᾶς: τὸ γὰρ
ἔργον Κυρίου ἐργάζεται, ὡς καὶ ἐγώ" 11 ' μή τις οὖν αὐτὸν ἐξουθενήσῃ. Προ-
of the Body, and he had already said that if dead bodies cannot
rise again, neither is Christ risen (v. 16), Christ’s Body is still in
the grave. And if that is so, then ye are still in your sins
(v.17). And why? Because the Resurrection of Christ is the
proof that His sacrifice for your sins has been accepted by God.
His Resurrection is the sat fie of your Justification. (See on
σ. 16, and below on Rom. iv. 25.)
If then there is no such thing as a Resurrection of the body,
then your sins yet live and prevail; then the Law, which is the
strength of sin, rises up against you with all its curses for dis-
obedience. :
But, God be praised, there ie a Resurrection. Christ is
risen. Ye have been justified. Thanks be to God Who giveth
us the Victory through Jesus Christ our Lord /
This argument of the Apostle is a proof of the Resurrection.
For, if Sin was the cause of Death, and if Christ loosed the
bonds of Sin, and delivered us from it in our Baptism, and has
taken away the curse of the Law, in the transgression of which is
the essence of Sin, why should we doubt of the Resurrection ?
How can Death have any power over us? From the Law?
No; Christ has destroyed its curse. From Sin? No; Christ
has taken it away. Chrys.
87. τῷ δὲ Θεῷ χάρις τῷ διδόντι ἡμῖν τὸ νῖκος διὰ τοῦ K. ἡ.
Ἴ. X.] Christ has conquered Death, and enables us to conquer
it. Δ. Athanasius argues for the triumph of Christ over death,
from the joy with which Christian Martyrs, even young women
and boys, have welcomed the most agonizing deaths for Christ,
as contrasted with the fear with which men recoiled from Death
before the Incarnation and Passion of Christ. See his Treatise
de Incarnat. § 27—30, p. 56, and cp. Clem. Rom. § 6, where
for γυναῖκες, δαναΐδες, καὶ δίρκαι we may read γυναῖκες,
νεανίδες, παιδίσκαι, 50 Athanas. l.c. οἱ ἐν Χριστῷ παῖδες καὶ
véas κόραι παρορῶσι τὸν ἐνταῦθα βίον, καὶ θανεῖν μελετῶσι, and
Aug. Serm. 143, p. 999.
ὅδ. ἐν τῷ ἔργῳ] The practical result of the Doctrine of the
Resurrection, and of God’s Grace in Christ, is the duty of
abounding in the work of the Lord.
Cu. XVI. 1. Περὶ δὲ τῆς Acylas τῆς els τοὺς ἁγίους} Concern-
ing the collection of alms for the poor Christians at Jerusalem,
suffering then under special privations (cp. on Acts ii. 44) from
the hatred of the Jews and the distresses of that age of afflictions
which preceded the Fall of Jerusalem. See Gal. ii. 10. 2 Cor. ix.
1, 2. 12. ᾿
After St. Paul bad written his two Epistles to the Co-
rinthians, be came through Macedonia to Corinth, whence he
wrote to the Church of Rome on the same subject, when he was
on the point of setting out to Jerusalem through Macedonia, and
by Philippi and Troas, and so along the coast of Asia to Jeru-
salem (Acts xx. 4—xxi. 17) with the contribution. See Rom. xv.
25, where he says I am now going unto Jerusalem to minister
unto the Saints; for it hath pleased them of Macedonia and
Achaia to make a certain contribution for the poor Saints at
Jerusalem.
On the occasion of that visit he was arrested by some
of the Asiatic Jews in the Temple, and so eventually came to
Rome. See Acts xxiv. 17, 18.
— ὥσπερ διέταξα---Ταλατίας] probably in a recent visit to the
Galatian Churches.
— ταῖς ἐκκλησίαις τῆς Γαλατίας] to the Churches of Galatia
—who had therefore now been retrieved from their disaffection
See above, Infroduction to the Epistle to the
As to the primitive observance of the First Day of the week,
see on Acts xx. 7.
And on this text, as regarded in primitive times as an
authority for the Weekly Offertory on the Lord’s Day, see
Joseph Mede's Works, p. 273. Cp. Justin Martyr, Apol. i. 88,
where he says, “ Each of those who are willing, gives according as
he is minded, and offers what is contributed to the Minister; and
he succours therewith the orphan and widow, and those who are
sick and in prison, and strangers, and in a word, is the guardian
of those who are in need.”
8, 4. obs ἐὰν δοκιμάσητε)] whom ye may have approved. St.
Paul himself was desired by the Churches of Achaia and Mace-
donia to go with their alms to Jerusalem (see on v. 1). A prac-
tical proof of their confidence and affection; the more honour-
able to him aiid to the Corinthians, after the stern rebukes of
his two Epistles to them.
— δὲ ἐπιστολῶν) by your letters to the Church at Jeru-
salem. The Corinthisns were to certify their own sanction of the
parties sent with the alms, in order that those parties might not
seem to have taken the office upon themselves, and in order
that their mission might have proper credentials and due au-
thority. ;
6. macau γὰρ διέρχομαι) I am now intending to pass
through Macedonia. He had not yet left Ephesus, nor would do
so before the ensuing Pentecost (v. 8).
As to the Chronology of this time, see the ‘* Chronological
Table,” and the Introduction to this Epistle.
7. ob θέλω] it is not my will. On St. Paul’s desires and
designs in regard to a visit to Corinth, see on 2 Cor. i. 16—23.
— ydp—éxrpéyy] So the best MSS. iz. has δὲ and
émr, ᾿
6 teracoerie] Pentiecost—mentioned as a Christian Fes-
tival by Tertullian, together with the Lord’s Day (De Idol.
ο. 14).
τ τις οὖν αὑτὸν ἐξουθενήσῃ] on account of his youth,
1 Tim. iv. 12, (Theodoret, Paley.)
1 CORINTHIANS XVI. 12—22. 141
πέμψατε δὲ αὐτὸν ἐν εἰρήνῃ, ἵνα ἔλθῃ πρός pe ἐκδέχομαι yap αὐτὸν μετὰ τῶν
ἀδελφῶν.
12 Περὶ δὲ ᾿Απολλὼ τοῦ ἀδελφοῦ, πολλὰ παρεκάλεσα αὐτὸν ἵνα ἔλθῃ πρὸς
ὑμᾶς μετὰ τῶν ἀδελφῶν" καὶ πάντως οὐκ ἦν θέλημα ἵνα νῦν ἔλθῃ ἐλεύσεται δὲ
ὅταν εὐκαιρήσῃ.
7 * Τρηγορεῖτε, στήκετε ἐν τῇ πίστει, ἀνδρίζεσθε, κραταιοῦσθε: 14 ' πάντα κα Ma. 2.42
ὑμών ἐν ἀγάπῃ γινέσθω. ora
15 ™ Παρακαλῶ δὲ ὑμᾶς, ἀδελφοὶ, οἴδατε τὴν οἰκίαν Στεφανᾶ, ὅτι ἐστὶν ἀπαρχὴ Rom. 16.6.
τῆς ᾿Αχαΐας, καὶ εἰς διακονίαν τοῖς ἁγίοις ἔταξαν ἑαντοὺς, "iva καὶ ὑμεῖς 1 Ῥμμ. 5. 20.
ὑποτάσσησθε τοῖς τοιούτοις, καὶ παντὶ τῷ συνεργοῦντι καὶ κοπιῶντι. 17 Χαίρω Heb 18.7.
δὲ ἐπὶ τῇ παρουσίᾳ Στεφανᾶ καὶ Φορτουνάτου καὶ ᾿Αχαϊκοῦ, ὅτι τὸ ὑμέτερον
ὑστέρημα αὐτοὶ ἀνεπλήρωσαν" ᾿ὃ ἀνέπαυσαν γὰρ τὸ ἐμὸν πνεῦμα καὶ τὸ ὑμῶν"
ἐπιγινώσκετε οὖν τοὺς τοιούτους.
19 ο᾿Ασπάζονται ὑμᾶς ai ἐκκλησίαι τῆς ᾿Ασίας: ἀσπάζονται ὑμᾶς ἐν Κυρίῳ ο που. το. 5.
πολλὰ ᾿Ακύλας καὶ Πρίσκιλλα, σὺν τῇ κατ᾽ οἶκον αὐτῶν ἐκκλησίᾳ Ὁ» ἀσπά- γ3 Cor. 13.12
ζονται ὑμᾶς οἱ ἀδελφοὶ πάντες: ἀσπάσασθε ἀλλήλους ἐν φιλήματι ἁγίῳ.
"1. «Ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλον. 3 " Εἴ τις οὐ φιλεῖ τὸν Κύριον ᾿Ιησοῦν 32 Thess, 5.1.
Χριστὸν, ἤτω ἀνάθεμα: μαρὰν abd:
-- ba beng ig με’ ἐκδέχομαι γὰρ abréy] Timothy had 20. ἀσπάσασθε ἀλλήλου:] Salute one another with a holy
rejoined St. when he wrote his second Epistle (2 Cor. | hiss.
i. 1). : The words ἀσπάσασθε ἀλλήλους were uttered by the
— μετὰ τῶν ἀδελφῶν] with the brethren, probably, who had | Deacon in the Ancient Liturgies. See the Liturgy of St. Mark,
been sent from Corinth by the Corinthians with the letter of | p. 15 (ed. Neale), and note above, 1 Thess. v. 26, and below,
questions addressed to the Apostle (vii. 1), and who would be the | 2 Cor. xiii. 12. Rom. xvi. 16.
bearers of this Epistle in reply. 31. Ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου] The salutation by the
12. περὶ δὲ ᾿Απολλώ] concerning Apollos. Do not imagine, | hand of me Paul. Having dictated the former part of the
therefore, from my language in this Epistle (i. 10), that there | Epistle to an amanuensis, he now takes the pen into his own
is any rivalry between us. hand, and concludes it. See above on 1 Thess. v. 28.
11. ἐπὶ τῇ παρουσίᾳ Xrepava x. Φ. κι ᾽Α.} who, it is probable, 22. οὐ φιλεῖ τὸν Κύριον] Observe the word φιλεῖ. Φιλῶ is
brought the letter of the Corinthians a 1), and carried back | rarely, if ever, applied to Almighty God in the New Testament ;
this reply. (Theodoret.) The name of a Fortunatus occurs in | and yet the words οὐ φιλεῖ are not equivalent to μισεῖ. See
the Epistle of S. Clement (c. 59) as one of the bearers of it to | 2 John 10, and Winer, § 55, p. 425. And φιλῶ here repre-
the Church of Corinth. sents the love which Christians are permitted, and encouraged,
F = ὑμέτερον So the best authorities. Elz. ὑμῶν. Cp. Phil. a even required, to pay to Christ, who is Man as well as
— αὐτοῇ So the best MSS., a reading preferable to that of And yet, lest any one should presume on this love, and per-
Εἰς. οὗτοι. vert it into an occasion of familiarity and irreverence, the Apostle
St. Paul means that Stephanas and the others, αὐτοὶ ‘ si,’ | adds the solemn words Maran-atha. See on John xxi. 15—17.
i.e. in their own persons, of their own accord and free-will, | Matt. x. 37.
supplied what was lacking on the part of the Corinthian com- There is something therefore remarkable in the word φιλεῖ,
munity. expressive as it is of ‘ender affection, and to a Greek ear signify-
Though St. Paul did not exact maintenance from the | ing to kiss (Luke xxii. 47, 48), and therefore so rarely and
Corinthians, yet he did not excuse them for not offering to supply | reverently used by the Evangelists in regard to the Divine Being,
it. See on Acts xviii. 5, and cp. 2 Cor. xi. 8, 9, which is the | and yet introduced here in relation to Christ immediately after
best commentary on this passage, παρὼν πρὸς ὑμᾶς (i.e. at | the exhortation to salute one another, as the primitive Christians
Corinth) καὶ ὑστερηθεὶ: οὐ κατενάρκησα obSevds’ τὸ yap ὑστέ- | did, especially at the Holy Eucharist (see v. 20, and 1 Thess.
ρημά μου προσανεπλήρωσαν οἱ ἀδελφοὶ ἐλθόντες ἀπὸ Maxe- | v. 26, and Rom. xvi. 6), with an ἅγιον φίλημα, α holy kise.
δονίας. These words were full of meaning to the men and women of
This interpretation is confirmed by the character here given | Corinéh, and were fraught with warning against unholy sins.
to Stephanas and his companions, that they gavé themselves to 3 Shall I take the members of Christ, and make them the members
acts of Christian beneficence, εἰς διακονίαν τοῖς ἁγίοις. of a harlot? (1 Cor. vi. 15.) Shall I pollute the lips which have
Some expositors interpret ὑστέρημα as absence; but this is | been sanctified by the eucharistic reception of His most Blessed
a sense in which it is not used in N.T. And cp. Luke xxi. 4. | Body and Blood?
2 Cor. viii. 13, 14. Phil. ii. 30. 1 Thess. iii. 10. — ἥτω ἀνάθεμα μαρὰν 26d) let him be Anathema: the Lord
18. ἀνέπαυσαν γὰρ τὸ ἐμὸν πνεῦμα καὶ τὸ ὑμῶν] They refreshed | cometh. On the form ἤτω for ἔστω, see James v. 12. Winer,
my spirit, and yours. Observe the aorist here. St. Paul does | p. 73. .
not say that Stephanas and his friend have now done so by their A pause is to be made after “ Ansthema.” Let him be ac-
visit to him; but he refers to their former conduct, i.e. to what | cursed (Acts xxiii. 14; Rom. ix. 8. Gal. i. 8, 9. 1 Cor. xii. 3):
they did when he was at Corinth. . | not, however, by man. For, the Lord, yj (maran), Ti (atha),
They were benevolent and charitable persons; and they | cometh to execute judgment on him. Cp. Jude 14, 16.
were something more, they were fellow-labourers in preaching Perhaps the Apostle uses two Aramaic or Syro-Chaldaic
the Gospel, συνεργοῦντες καὶ κοπιῶντες (see v. 16). Hence he | words here, maran, atha, in this imprecation, and joins them to
might well say, they refreshed my spirit by acts of kindness, and | the Greeé, Anathema, in order to remind the Greeks that there
they refreshed yours by spiritual comfort. Hence St. Paul ex- | were treasures of divine Knowledge in other languages, which
horta the Corinthians, ἐπιγιγνώσκειν, fo acknowledge and love | they regarded as barbarous (cp. Crys. here), and that Greek
them—a duty to be paid specially to Pastors, See 1 Thess. | and Jew are accountable to Christ the Lord and Judge of all.
v. 12. Compare the notes on the combination of the words ᾿Αββᾶ, πατὴρ
19. ᾿Ακύλας καὶ Πρίσκιλλα)] Aquila and Priscilla. See on Acts | in Mark xiv. 36. Gal. iv. 6. Rom. viii. 15.
xviii. 18. Rom. xvi. 3. 2 Tim. iv. 19. Perhaps also he does it with an allusion to the Hebrew form
— τῇ κατ᾽ οἶκον αὐτῶν ἐκκλησίᾳ] the Church that is in their | of Cherem, or Imprecation, uttered in the Name of God: and
house. See Rom. xvi. 5. Col. iv. 16. called Shem-atha, i.e. “the Name,”’ the ineffable Name (viz.)
142 1 CORINTHIANS XVI. 23, 24.
a Rom. 16. 20. 23. Ἢ χάρις τοῦ Κυρίου Ἰησοῦ Χριστοῦ μεθ᾽ ὑμῶν. Ἢ ἀγάπη pov μετὰ
πάντων ὑμῶν ἐν Χριστῷ ᾿Ιησοῦ. ἀμήν.
Jxnovan, “ cometh” to execute judgment (see Ligh(/oot) ; thus becripti Epistle.
reminding his readers that our Lord Jesus Christ, Whom they ἣν ton ἐδ δε δε
are required φιλεῖν, to love as man, is no other than God, In the Gothic Version of Uiphilas, it ia rightly noted that
in whose Name Blessings and Curses are pronounced, and that although some persons say that this Epistle was written from
He will come hereafter to execute Judgment on all Nations and | Philippi in Macedonia, yet, according to the Apostle’s own inti-
Tongues. mation, it was rather written from Asia.
INTRODUCTION
TO THE
SECOND EPISTLE TO THE CORINTHIANS.
On the Date of Time and Place of the Szeconp Epistix to the CoRINTHIANS.
Tue Second Epistle to the Corinthians was written soon after the First Epistle. This appears from
the language in chapter ii. 18, where St. Paul describes his disappointment at not finding Titus,
whom he expected from Corinth, to report what impression had been made on the Corinthians by
the First Epistle ; and also from chapter viii. 6—13, where he describes the joy he felt at the coming
of Titus to him in Macedonia, with a good report of the salutary effect produced at Corinth by that
Epistle.
The First Epistle was written in the Spring of a.p. 57. See above, Introduction to that Epistle.
St. Paul had announced in that Epistle his intention to sinter at Corinth (1 Cor. xvi. 6). It
appears from Acts xix. 21, 22, that St. Paul, when at Ephesus, where he wrote his First Epistle to
the Corinthians, “ purposed in his spirit to pass through Macedonia and Achaia, and thence to go to
Jerusalem,” with the alms which he had collected for the poor Christians.
It appears also, from Acts xix. 21, that he sent Zimothy and Erastus from Ephesus into
Macedonia.
He himself remained some time longer at Ephesus, and there wrote his First Epistle to the
Corinthians, in which he announces to them that he had sent Timothy to them (1 Cor. iv. 17;
xvi. 10). .
Then arose the tumult excited by Demetrius the silversmith (Acts xix. 24—41). After which
St. Paul left Ephesus and came by Troas (2 Cor. ii. 18) into Macedonia, and passed through those
regions (Acts xx. 2), and preached the Gospel in a westerly direction, as far as Illyricum (see note
on Acts xx. 2, Rom. xv. 19).
Soon afterwards he came to Corinth, and spent there three months; and thence returned by
Macedonia and Troas, and came by Miletus to Cesarea and Jerusalem, where he arrived at the
Pentecost of a.p. 58. (See Acts xx. 2; xxi. 17.)
The Second Epistle to the Corinthians was written soon after the First Epistle, and it was
written before this Jatter visit to Corinth.
For, it is evident (from 2 Cor. i. 28; ii. 1) that he had not been at Corinth after the date of
the former Epistle, and that he was in Macedonia when he wrote this Second Epistle, and was in-
tending shortly to come to Corinth. (See 2 Cor. ix. 1—4.)
From these facts it may be concluded that the Second Epistle to the Corinthians was written
by St. Paul late in the summer or in the autumn of a.p. 57, when he was in Macedonia.
Hence he reports, in this Second Epistle to the Corinthians, what the Churches of Macedonia
had done and were doing towards the collection of alms which he was about to carry to Jerusalem
(2 Cor. viii. 1—6; ix. 2), and to which the Corinthians had already contributed (2 Cor. ix. 2).
And he announces to them as probable that some Christians of Macedonia will come with him to
Corinth (2 Cor. ix. 4); which proved to be the case, as we find in the Acts (xx. 4). These Mace-
donians who accompanied St. Paul to Corinth were Aristarchus and Secundus, of Thessalonica (Acts
xx. 4). Perhaps the Epistle was written from that city, or from Philippi.
144 INTRODUCTION.
Had St. Paul been more than once at Corinth when he wrote this Epistle ἢ
This question has been answered in the affirmative by some learned recent expositors, who
suppose that he had crossed over from Ephesus to Corinth in the interval of the three years
mentioned Acts xx.1. The arguments in behalf of this opinion are derived from 2 Cor. ii. 1, ἔκρινα
μὴ πάλιν ἐν λύπῃ ἐλθεῖν πρὸς ὑμᾶς, and from 2 Cor. xiii. 1; and it will be examined in the notes
on those passages.
ΠΡΟΣ ΚΟΡΙΝΘΙΟΥ͂Σ Β΄.
I. 1" ΠΑΥ͂ΛΟΣ ἀπόστολος Ἰησοῦ Χριστοῦ διὰ θελήματος Θεοῦ, καὶ " Τιμό- :
Phil. 1.1.
Acts xvi. 1.
θεος ὁ ἀδελφὸς, TH ἐκκλησίᾳ τοῦ Θεοῦ TH οὔσῃ ἐν Κορίνθῳ, σὺν τοῖς ἁγίοις πᾶσι Rom. 16. 21.
τοῖς οὖσιν ἐν ὅλῃ τῇ ᾿Αχαΐᾳ 3." χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Πατρὸς ἡμῶν καὶ
Κυρίου ᾿Ιησοῦ Χριστοῦ.
1 Cor. 16. 10.
ς Rom. 1. 7.
1 Cor. 1. 8.
Gal. 3. 16.
Eph. 1. 2.
ὃ 4 Εὐλογητὸς ὁ Θεὸς καὶ Πατὴρ τοῦ Kupiov ἡμῶν ᾿Ιησοῦ Χριστοῦ, 6 Πατὴρ Pail 12.
τῶν οἰκτιρμῶν, Kai Θεὸς πάσης παρακλήσεως, 4°6 παρακαλῶν ἡμᾶς ἐπὶ πάσῃ
Col. 1. 2.
1 Pet. 1. 2.
d Eph. 1. 3.
1 Pet. 1. 3.
τῇ θλίψει ἡμῶν, εἰς τὸ δύνασθαι ἡμᾶς παρακαλεῖν τοὺς ἐν πάσῃ θλίψει διὰ τῆς ohn 7's's.
a a Isa. 12.1.
παρακλήσεως ἧς παρακαλούμεθα αὐτοὶ ὑπὸ τοῦ Θεοῦ" ὅ ‘ore καθὼς περισσεύει #49. 10.
a A aA a νι ε
τὰ παθήματα τοῦ Χριστοῦ εἰς ἡμᾶς, οὕτω διὰ τοῦ Χριστοῦ περισσεύει καὶ ἡ
& 51. 8, 12.
& 52.9.
& 66. 12, 13.
παράκλησις ἡμῶν. δ' Εἴτε δὲ θλιβόμεθα, ὑπὲρ τῆς ὑμῶν παρακλήσεως καὶ fch 4. 8-12
gch. 4. 15, 18.
σωτηρίας, τῆς ἐνεργουμένης ἐν ὑπομονῇ τῶν αὐτῶν παθημάτων ὧν καὶ ἡμεῖς § Tinta id
πάσχομεν, καὶ ἡ ἐλπὶς ἡμῶν βεβαία ὑπὲρ ὑμῶν' εἴτε παρακαλούμεθα, ὑπὲρ τῆς
ὑμῶν παρακλήσεως καὶ σωτηρίας,
των, οὕτω καὶ τῆς παρακλήσεως.
1.» εἰδότες ὅτι ὡς κοινωνοί ἐστε τῶν παθημά- b Rom. 5.10.
2 Tim. 2. 11.
Πρὸς Κορινθίους B’.] So A, B, and several Cursive MSS.
Cu. I. 1. Τιμόθεος ὁ ἀδελφός] Timothy our brother, who had
been with St. Paul on his first visit to Corinth (Acts xviii. 5.
2 Cor. i. 19), and had lately been sent by him from Ephesus
to Corinth (1 Cor. iv. 17), whence he bad now returned to
St. Paul.
How was it then, that Timothy had not brought back a
report to St. Paul of the impression’made at Corinth by his first
Epistle? Or if he had brought back a report, how is it that
St. Paul does not refer to Aim, but only to Titus, as his intelli-
gencer in this respect? 2 Cor. vii. 6 - 13.
The reason seems to be, that Timothy rejoined St. Paul in
Macedonia soon after Titus had come to him, or they may have
come back together ; and he does not refer to Timothy for this
report, but associates Timothy with himself in writing the
Epistle; and thus the report is virtually adopted by Timothy.
And the Corinthians in reading this Epistle, to which Timothy's
name is prefixed, would understand that Ae had concurred with
Titus in the favourable representation there given of the manner
in which the former Epistle of St. Paul had been received by them.
Silas and Timotheus are represented in the Acts of the
Apostles as St. Paul’s associates at Corinth. (Acts xviii. 5.) In
harmony with this statement, we find Silas and Timotheus men-
tioned as his fellow-labourers there in this chapter (v. 19), and
here he associates Timothy’s name with his own in the address of
this Epistle.
— ἐν ὅλῃ τῇ ᾿Αχαΐᾳ] in all Achaia. See 1 Cor. i. 2.
8. ὁ Πατὴρ τῶν οἰκτιρμῶν) the Father of mercies; the most
merciful Father (Theophyl.), according to the Hebrew idiom, in
which the genitive case expresses the quality, and the plural
number indicates abundance. See on Luke xvi. 8, 9, and Vorst.
de Hebr. N. T., p. 248. And the definite article of the Greek
language denotes fhe special mercy, which exceeds all other
mercy. Olxripuds = Hebr. om (rechem); literally σπλάγχνα,
the dowels, hence pity and love; and is used in this sense in the
Vou. I.~ Paar IIT.
plural in numerous places by the LXX; e.g. Isa. lxiii. 15.
Dan. ix. 9.
δ. τὰ παθήματα τοῦ mere) The afflictions which Christ
endures in His members, who suffer for Him. See on Acts. ix. 4,
and Col, i. 24. Phil. iii. 10. Heb. iv. 15. Chrys., Theoph.,
Gcum.; and so Winer, Ὁ. 170.
It is indeed alleged by some interpreters here, that this ex-
position is inconsistent with the doctrine of Christ’s eraltation.
Bat this is erroneous. See Heb. vi. 6, where men are said to
crucify afresh the Son of God. All things are not yet put under
His feet. (1 Cor. xv. 25.) He has enemies who rebel against
Him, even though He is seated in glory at God’s right hand.
(Ps. ii. 9—12.) And so intimate is His union with His mem-
bers, by reason of His Incarnation, and their baptismal Incor-
poration into Him, that whatever may be predicated of His
members in the way of suffering, may, by virtue of that mystical
union, be said of Him, even though He is exalted to the Right
Hand of God.
Still it must be remembered (by way of caution against the
Romish doctrine, which makes the sufferings of the Saints to be
meritorious, and associates them in this respect with the suffer-
ings of Christ), that Christ our Head made a plenary satisfaction
on the cross for the sins of the whole world, and He no longer
suffers as our Head, but He suffers in His members. But their
sufferings are not propitiatory, as His own proper sufferings
were. See on Col. i. 24.
6. Εἴτε δὲ θλιβόμεθα--- ἐλπὶς ἡμῶν βεβαία ὑπὲρ ὑμῶν} If we are
afflicted, it is for your sake. We might escape afflictions, if we
did not preach the Gospel ; but we preach it, in order that you
may be saved; and in preaching it we endure affliction for your
sake, and this salvation which we preach operates in you in the
patience which it produces in you, who bear similar afflictions for
the Gospel which you receive. Theophyl.
The reading in the text is-that of the greatest number of
uncial and cursive MSS. and best Editions.— Elz. has καὶ ἡ ἐλπὶς
--ὐμῶν after σωτηρίας. τ
146
1 Acts 19. 23, &c.
1 Cor. 15. 832.
& 16,9.
j Jer. 17. 5—7.
Ezek. 33. 13.
Luke 18. 9.
K ch. 4. 18, 14,
Ezek. 37. 1—11.
Rom. 4. 17—25.
Heb. 11. 19.
12 Pet. 2. 9.
m Rom. 15. 30—
τοὺς νεκροὺς, 10 1 ὃ
δὰ. , σ .» er
ἠλπικαμεν OTL Και ETL ρύσεται,
en e A
UTEP ἡμῶν.
ch, 4. 15. 122
neh. 2. 17.
1 Cor. 2. 4, 13.
ch. 4. 2.
2 CORINTHIANS I. 8—18.
81οὐ γὰρ θέλομεν ὑμᾶς ἀγνοεῖν, ἀδελφοὶ, ὑπὲρ τῆς θλίψεως ἡμῶν τῆς yevo-
μένης ἐν τῇ ᾿Ασίᾳ, ὅτι καθ᾽ ὑπερβολὴν ἐβαρήϑημεν ὑπὲρ δύναμιν, ὥστε ἐξαπο-
ρηθῆναι ἡμᾶς καὶ τοῦ ζῇν" 3 ͵ ἀλλὰ αὐτοὶ ἐν ἑαυτοῖς τὸ ἀπόκριμα τοῦ θανάτον
ἐσχήκαμεν, ἵνα μὴ πεποιθότες ὦμεν ἐφ᾽ ἑαντοῖς, ἀλλ᾽ “ ἐπὶ τῷ Θεῷ τῷ ἐγείροντι
ὃς ἐκ τηλικούτου θανάτου ἐῤῥύσατο ἡμᾶς, καὶ ῥύεται, εἰς ὃν
11 τὰ
, Nea εν» ε κα a
σ υνυπουργουντῶν και πυμωὼων uTrep ἡμῶν Τῇ
δεήσει, ἵνα ἐκ πολλῶν προσώπων τὸ εἰς ἡμᾶς χάρισμα διὰ πολλῶν εὐχαριστηθῇ
ε x a ε a 9 > x > ? A », ε a
H yap καύχησις ἡμῶν αὕτη ἐστὶ, τὸ μαρτύριον τῆς συνειδήσεως ἡμῶν,
Lg 3 ε ἐς Ν > a aA A 3 3 , lel 39 » 9 ,
ὅτι ἐν ἁπλότητι καὶ εἰλικρινείᾳ τοῦ Θεοῦ, οὐκ ἐν σοφίᾳ σαρκικῇ, ἀλλ᾽ ἐν χάριτι
Θεοῦ, ἀνεστράφημεν ἐν τῷ κόσμῳ, περισσοτέρως δὲ πρὸς ὑμᾶς.
18 Οὐ γὰρ ἄλλα γράφομεν ὑμῖν ἀλλὰ ἣ ἃ ἀναγινώσκετε, ἣ καὶ ἐπιγινώσκετε'
och. 5. 12.
Phil. 2. 16.
&4.1.
1 Thess. 2. 19, 20.
id 9
Κυρίου ᾿Ιησοῦ.
p Rom. 1. 1].
1 Cor. 16. 5.
q 1 Cor. 16. 6.
ἐλπίζω δὲ ὅτι καὶ ἕως τέλους ἐπιγνώσεσθε,
’, ν ac e lel > , . e ~ € lel > Lal ε ’ὔ ce!
μέρους, ὅτι καύχημα ὑμῶν ἐσμεν, καθάπερ Kai ὑμεῖς ἡμῶν, ἐν τῇ ἡμέρᾳ τοῦ
4 ο καθὼς καὶ ἐπέγνωτε ἡμᾶς ἀπὸ
13 P Καὶ ταύτῃ τῇ πεποιθήσει ἐβουλόμην πρότερον ἐλθεῖν πρὸς ὑμᾶς, ἵνα δευ-
τέραν χάριν ἔχητε, 16" καὶ 80 ὑμῶν διελθεῖν εἰς Μακεδονίαν, καὶ πάλιν ἀπὸ
Μακεδονίας ἐλθεῖν πρὸς ὑμᾶς, καὶ ὑφ᾽ ὑμῶν προπεμφθῆναι εἰς τὴν ᾿Ιουδαίαν.
ΤΊ Cor. 16, 5—7.
s Acta 9. 20.
17 * Τρῦτο οὖν βουλόμενος μήτι ἄρα τῇ ἐλαφρίᾳ ἐχρησάμην ; ἢ ἃ βουλεύομαι,
ΑῚ , 4 ν 4 3.9 Ν LY LY LY N Ν » 18 5 a
κατὰ σάρκα βουλεύομαι, wa ἢ παρ᾽ ἐμοὶ τὸ ναὶ ναὶ, καὶ τὸ οὗ ov; 8" Πιστὸς
8. ὑπέρ] concerning. As Latin super, Hebr. ty. See 2 Thess.
ii. 1, ὑπὲρ τῆς παρουσίας : below, viii. 28, ὑπὲρ Τίτου. Winer,
p. 342. Some MSS. have περὶ here, but this is probably a cor-
rection of the copyists.
— ἐν τῇ ’Aalg) in Asia. See Rom. xvi. 3, where he speaks
of Aquila and Priscilla—who were at Ephesus when he wrote his
First Epistle to the Corinthians (1 Cor. xvi. 19)—as having laid
down their necks for his own life.
Whether the peril to which he here refers was consequent
on the popular tumult excited by Demetrius against him (Acts
xix. 26), as Theodoret and others suppose, is not certain. Ter-
tullian (de Resur. Carnis, c. 28) connects this passage with
1 Cor. xv. 32, “1 fought with beasts at Ephesus.”
9. ἀλλὰ--τὸ ἀπόκριμα τοῦ θανάτου] but (ἀλλά), more than
this, we not only were in an ἀπορία, or extremity, without means
of life, bus we had also in ourselves the sentence of death; ἀπό-
κριμα = ψῆφον. Theodoret, Chrys. When we asked ourselves
the question, whether we had any hope ot life in ourselves, we
ourselves pronounced ourselves to be lost.
᾿Απόκριμα differs from ᾿Απόκρισις. ᾿Απόκριμα is that which
is the substance of the ἀπόκρισις.
— ἐσχήκαμεν) we have had; a stronger word than ἔσχομεν,
as showing duration of suffering, and intimating that its moral
effect would be more permanent. We have had this trial and
distress, and are still exposed to it, in order that we may feel
our own weakness and dependence, and may rely wholly on God.
See below, vii. 5.
In order to understand fully the force of the perfect tense
as used here, it must be remembered, that wherever St. Paul was,
he was exposed to plots and persecutions from the Jews. Cp.
Acts xx. 3 ; below, iv. 8.
— va) in order that. He thus marks the providential reason
for which he was permitted by God to give himself up as lost.
See 1 Cor. i. 15. 2 Cor. iv. 7, and below on Rom. iii. 4.
11. συνυπουργούντων--οὑπὲρ ἡμῶν") You also succouring us by
your prayers, in order that the free gift (of God) to us, evoked
ἂν many persons, may be acknowledged on our behalf by means
of many ; and so God may be more glorified by public praise for
His goodness to me.
A precept that we should not only pray God for blessings on
others, but also praise Him for them. Theoph.
12. καύχησις] glorying (not καύχημα, or subject-matter of
glorying). Our glorying is nothing more than ¢he witness of
our conscience, that we have not preached to you with the
wisdom of the world, but with the simplicity and sincerity of
God. The genitive Θεοῦ indicates the author and source from
which it comes. See 1 Cor. iii. 6. Col. ii. 19, αὔξησις τοῦ Θεοῦ.
— ἁπλότητι] simplicity. A, B,C, K, have ἁγιότητι, which
is perhaps due to want of right apprehension of the meaning of
ἁπλότης Θεοῦ. Compare 2 Cor. xi. 3. Eph. vi. 5, for this use
of ἁπλότης, which is more direct opposition to σοφία capxich
than ἁγιότης, and is confirmed by the authority of D, E, F, G, J,
and Vulg., Syriac, and Arabic Versions, and Chrys., Theodoret,
and others. :
18. Οὐ γάρ] For we have practised no disguise or reserve in
our preaching. Cp. Acts xx.27. We are not like the Philo-
sophers of your ethical Schools, who make a difference between
their exoteric and esoteric teaching. We preach one and the
same Gospel to all. We have no secret correspondence with any ;
we write nothing to you that you do not read pudlicly in the
Church, or that you do not openly acknowledge in your public
professions of faith.
14. ἀπὸ pépous] in part. See below, ii. 5. Rom. xi. 15.
Winer, p. 376. I say ‘in part,’ for although you have com-
plied generally with my commands, yet some of you have not
recognized my Apostolic authority, and you have not altogether
rejected those who impugn it. Theodoret.
— καὐχημα] subject-matter of boasting. I Cor. v. 6; ix. 25.
2 Cor. v. 12; ix. 3. Gal. vi. 4. Phil. i. 26; ii. 16.
15. ἐβονλόμην) I was desirous. He does not say that it was
his setijed purpose, βούλευμα, nor yet his θέλημα, or will, to do
so. See on v. 17, and below, Philem. 13, where ἐβουλόμην in
like manner signifies a wish, which is controlled and overruled by
the will; and see note above, 1 Thess. ii, 18.
He does noé say, I wrote to you, saying that I was resolved
to pass through you to Macedonia, but only I was wishing (im-
perfect) to do so.
— ἵνα δευτέραν χάριν ἔχητε] That you may have a second
benefit, by a second visit from me. See below on xiii. 1.
17. βουλόμενος) wishing. So A, B, Ὁ, F, G.—Elz. βουλευ-
όμενος. But St. Paul does not say that he purposed, ¢BovAed-
caro, after mature deliberation and counsel, to come; but that
only he had a wish to come.
In fact, there is a contrast here between βούλομαι and Bov-
λεύομαι : and he defends himself from the charge of levity, by
asserting that his wishes were controlled by his will, which was
regulated by right reason and by the will of God; so that his
βουλήματα were duly subject to his βουλεύματα. Cp. ii. 1, where
his resolve is expressed by ἔκρινα κιτιλ.
— τῇ ἐλαφρίᾳ! did J therefore at all act with the fickleness
and lightness (κουφότητι, Heysch.) which some of you impute to
me, as veering from one purpose to another, altering my plans
merely from caprice or fear ?
— # ἃ βουλεύομαι)] He answers here a second and very dif.
ferent imputation, and says: or, az to those things which J pur-
pose (i.e. resolve, βονλεύομαι distinguished from βούλομαι, 1
desire), do I purpose them with carnal wilfulness, in order that
with me (and not with God) the yea should be yea, and the nay
2 CORINTHIANS I. 19---24. II. 1, 2.
147
δὲ ὁ Θεὸς, ὅτι ὁ λόγος ἡμῶν ὁ πρὸς ὑμᾶς οὐκ ἐστὶν vai καὶ οὔ" 19 ὁ τοῦ Θεοῦ yap
en? A Ν ε» ε A > @¢ A Ν 9.9 a x a AY
vids ᾿Ιησοῦς Χριστὸς, ὁ ἐν ὑμῖν δ ἡμῶν κηρυχθεὶς, δι’ ἐμοῦ καὶ Σιλονανοῦ καὶ ¢ prod. s. 14.
Τιμοθέου, ‘ οὐκ ἐγένετο ναὶ καὶ οὗ, ἀλλὰ ναὶ ἐν αὐτῷ γέγονεν: ™ ὅσαι γὰρ ἐπαγ-
Matt. 24. 35,
John 8. 58.
Heb. 1.1], 13.
γελίαι Θεοῦ, ἐν αὐτῷ τὸ ναὶ, διὸ καὶ δι’ αὐτοῦ τὸ ἀμὴν τῷ Θεῷ πρὸς δόξαν δι᾿ κα 5.5
ἡμῶν. 31" Ὁ δὲ βεβαιῶν ἡμᾶς σὺν ὑμῖν εἰς Χριστὸν καὶ χρίσας ἡμᾶς, Θεός’
vs
καρδίαις ἡμῶν.
33 *"Eyo δὲ μάρτυρα τὸν Θεὸν ἐπικαλοῦμαι ἐπὶ τὴν ἐμὴν ψυχὴν, ὅτι φειδό-
μενος ὑμῶν οὐκέτι ἦλθον εἰς Κόρινθον" ™ " οὐχ ὅτι κυριεύομεν ὑμῶν τῆς πίστεως,
ἀλλὰ συνεργοί ἐσμεν τῆς χαρᾶς ὑμῶν: τῇ γὰρ πίστει ἑστήκατε.
Rev. 1. 8,11, 17.
uch. 5. δ.
1 John 2. 20, 27.
v Eph. 1. 18, 14.
ὁ καὶ σφραγισάμενος ἡμᾶς, καὶ Sods τὸν ἀῤῥαβῶνα τοῦ Πνεύματος ἐν ταῖς ἃ τρὶς
IL. 1 *’Expwa, δὲ ἐμαυτῷ τοῦτο τὸ μὴ πάλιν ἐν λύπῃ πρὸς ὑμᾶς ἐλθεῖν. 3 Ei ἕζο, “ὦ.
should be nay ; that is, so that my determinations to do or not to
do a thing, should be decided by my own fleshly will, irre-
y pesaits of God's guidance, and the directions of the Holy
ἐνὶ 7
᾿ Do I 80 determine matters, that (whatever may be the pro-
vidential order of circumstances subsequent to my determination)
I will make my own will to be of more account than the will of
God? Am I so obstinately fixed in my own purposes, or so vainly
enamoured of my own resolves, as, in a headstrong spirit, to
arrogate to myself the determination of my own conduct, and the
shaping of my own plans, without any regard to the divine dis-
position of events? Do I say, “Sic volo, sic jubeo; stet pro
ratione voluntas ?”’
No: God forbid! 1 not only subject my own wishes to my
reason, and frame my resolves accordingly; but 1 submit my
resolves also to God’s good pleasure, as intimated to me by the
illuminations of His Holy Spirit. Cp. Chrys., Theophyl., who
rightly point to Acts xvi. 6, 7, for evidence that St. Paul's
wishes were controlled by the Holy Ghost.
Thus the Apostle in these two verses disposes of two objec-
tions ;
aoe first, charging him with capricious jfickleness in his
wishes;
ane second, imputing to him arbitrary imperiousness of
will.
St. Paul’s uniform resolve was, to conform his own will to
God’s will, and to make his actions subservient to God’s glory
and the salvation of others. And in this resolve he never
wavered. As Theodoret well explains the passage, St. Paul’s
conduct is exemplary, in that he neither wavered in his mind,
nor yet was resolved to follow his own choice at any rate. See
above on 1 Thess. ii. 18.
18. Πιστὸς δὲ ὁ Θεός] But God is to be believed that, &c.
If you do not believe me, believe Him, Whose Son is preached
by me, and Who has accredited my word, and has given us His
Spirit. See rv. 19—23.
— ἐστίν] So the best authorities.—Elz. ἐγένετο.
19. val ἐν αὐτῷ yéyovev] Observe the perfect γέγονεν. It
has become yea, and remains yea in Him. There may be changes
in the ordering of my own purposes to preach the Gospel; for
my purposes are human. But there is no variableness in the
Gospel, which is the subject of our preaching, for that is divine.
It is fixed for ever in Christ, the Rock of Ages. It is not some-
times ‘‘ yea and sometimes nay ;” but it is an eternal yea, and
an everlasting Amen, in Him.
He thus obviates another objection, viz. that his own avowal
of a modification in his pur; of preaching implied also a pos-
sibility of change in the substance of what he preached. (Theophyl.,
Zcumen.
20. διὸ καὶ δι᾽ abrot] So A, B,C, F,G. Elz. καὶ ἐν αὐτῷ.
The sense is, How many and great soever are the promises of
God, their Yea (i.e. their confirmation of them) is in Him, i.e.
in Christ, wherefore through Him is the Amen (or verification of
them) for God’s glory, through the instrumentality of us His
Ministers, and through our Ministry. Therefore, since we are
the appointed Ministers of God’s Truth to men, you may be sure
that the promises made by us, who have been sent by Christ, and
are guided and strengthened by Him Who is the Word and Truth
of God, are not fickle or illusory.
22. ἀῤῥαβῶνα) from Heb. paw, Gen. xxxviii. 17, 18. 20,
where LXX have ἀῤῥαβών. It is cited from Menander by
Etymol. M. See authorities in Wetstein. The root is Heb. 117
(arabh), to give in pledge. Hence the Latin arrha and the
modern word arrhkes, an earnest, something given as a πρόδομα
(Hesych.), as present and part payment, and as a pledge for
future and fall payment, or for the performance of a covenant.
Cp. Eph. i. 14, where the gift of the Holy Spirit is called the
arrhabon, or present earnest of the future heavenly inheritance.
If the part of the payment has been given us by God, He
will not fail to give the whole. Εἰ τὸν ἀῤῥαβῶνα ἔδωκεν ἡμῶν
ὁ Θεὸς, καὶ τὸ war δώσει πάντως. Theophyl.
23. τὸν Θεὸν ἐπικαλοῦμαι] I call God to witness. A solemn
adjuration. ‘ Jurat Apostolus” (Bengel). See Bp. Sanderson,
as quoted on 1 Cor. xv. 31.
In two places in this Epistle St. Paul calls God to witness;
here, and xi. 31. And with good reason. For in both places he
is speaking of what God only knew, viz., the inner workings of
his own heart.
24. οὐχ ὅτι] depends on φειδόμενος, sparing you, I say, not
thereby implying that I am lord of your faith, but am a helper of
your joy. (2 Cor. iii. 5.)
- τῇ γὰρ πίστει ἑστήκατε] for by Faith ye stand. By it
ye hold. fast to Christ, your only foundation (1 Cor. iii. 11). Do
not think then that I tamper with that because I make changes
in my plans of preaching to you. See v. 19.
Cu. II. 1. Ἔκρινα δέ] The δὲ connects this sentence with
ἐβουλόμην, i. 15. 1 was wishing (imperfect) to come by a direct
course to you from Ephesus, and to pass by you to nia ;
but, knowing in what an unhappy state you were, and ποί know-
ing what effect my Epistle would prodace upon you, I ἔκρινα,
resolved (aorist) not to come to you again while 1 was in grief
on your account. Therefore, as I said before, it was because I
would spare you (i. 23) that 1 came not as yet (οὐκέτι ἦλθον) to
‘ou.
He was wishing to come to them, but was restrained from
coming to them by considerations of love towards them (Chrys.),
and by the guidance of the Holy Spirit. See i. 17.
St. Paul had announced to the Corinthians this resolve in
his former Epistle. (See 1 Cor. xvi. 5.) I will come ¢o you when
I have passed through Macedonia, for I am now going to pass
through Macedonia.
But he had not disclosed to the Corinthians the inner work-
ings of his own mind and heart (see here i. 23), which led him to
frame this resolve.
— πάλιν ἐν λύπῃ πρὸς ὑμᾶς ἐλθεῖν]. SoA, B,C. And some
MSS. (D, Καὶ, Ε, G) have ἐν λύπῃ ἐλθεῖν πρὸς ὑμᾶς. ΕἰΖ. has
ἐλθεῖν ἐν λύπῃ πρὸς ὑμᾶς. ᾿
The words πάλιν ἐν λύπῃ ἐλθεῖν do not mean (as has been
alleged) that he Aad already come once to them in sorrow, and
that therefore he had been slready iwice at Corinth Jefore he
wrote his first Epistle.
It is clear, and is generally allowed, that he did not come to
them in the interval between the writing of his First and of his
Second Epistle. See below, vii. 5—8, and Introduction to this
and to the First Epistle ;
As Theodoret says, πάλιν is not to be construed with ἐν
λύπῃ, but with ἐλθεῖν ;
No such second visit, as is supposed by some to have taken
place before the date of the Firat Epistle, is mentioned in the
Acts of the Aposties. Only one visit before that date is recorded
- there, the visit described Acts xviii. 1—18. Besides, if the
Apostle had been with the Corinthians in sorrow, before he wrote
his first Epistle, he would have referred to ¢haéf visit in his first
Epistle, and would not have grounded his censures of them on
information received from others, e.g. those of Chloe (1 Cor.
i. 11), and common Aearsay (1 Cor. v. 1; xi. 18), but on his own
personal observations. ~
Jf, also, he had been recently there, it is by no means pro-
bable that such excesses and —— would have grown up in the
2
ἃῚ Cor. δ. 1-5,
12, 18.
& 6. 1, 2, 10.
Jude 22, 23.
co ἢ. 12—15,
8. 24.
2 CORINTHIANS II. 3—14.
Ds 28 Xx A fA s , ε 9 db ’, 39 Ne λ , ἐξ ὲ oars
γὰρ ἐγὼ λυπῶ ὑμᾶς, καὶ ris ὁ εὐφραίνων με, εἰ μὴ ὁ λυπούμενος ἐξ ἐμοῦ ;
3° Καὶ ἔγραψα τοῦτο αὐτὸ, ἵνα μὴ ἐλθὼν λύπην ἔχω ad’ ὧν ἔδει με χαίρειν, πε-
ποιθὼς ἐπὶ πάντας ὑμᾶς, ὅτι ἡ ἐμὴ χαρὰ πάντων ὑμῶν ἐστιν" 4 " ἐκ γὰρ πολλῆς
θλίψεως καὶ συνοχῆς καρδίας ἔγραψα ὑμῖν διὰ πολλῶν δακρύων, οὐχ ἵνα λυπη-
θῆτε, ἀλλὰ τὴν ἀγάπην ἵνα γνῶτε ἣν ἔχω περισσοτέρως εἰς ὑμᾶς.
δ 4 Εἰ δέ τις λελύπηκεν, οὐκ ἐμὲ λελύπηκεν ἀλλὰ ἀπὸ μέρους, ἵνα μὴ ἐπιβαρῶ
πάντας ὑμᾶς. 5. "[κανὸν τῷ τοιούτῳ ἡ ἐπιτιμία αὕτη ἡ ὑπὸ τῶν πλειόνων'
Ἰ τ ὥστε τοὐναντίον μᾶλλον ὑμᾶς χαρίσασθαι καὶ παρακαλέσαι, μήπως τῇ περισ-
σοτέρᾳ λύπῃ καταποθῇ ὁ τοιοῦτος. ὃ Διὸ παρακαλῶ ὑμᾶς κυρῶσαι εἰς αὐτὸν
ἀγάπην" 9 eis τοῦτο γὰρ καὶ ἔγραψα, ἵνα γνώ τὴν δοκιμὴν ὑμῶν, εἰ εἰς πάντα
“ Ld
ὑπήκοοί ἐστε. 10 ἴηι δέ τι χαρίζεσθε, κἀγώ' καὶ γὰρ ἐγὼ ὃ κεχάρισμαι, εἴ τι
κεχάρισμαι, δι’ ὑμᾶς, ἐν προσώπῳ Χριστοῦ, | " ἵνα μὴ πλεονεκτηθῶμεν ὑπὸ τοῦ
Σατανᾶ: οὐ γὰρ αὐτοῦ τὰ νοήματα ἀγνοοῦμεν.
12} "ENOov δὲ εἰς τὴν Τρωάδα εἰς τὸ εὐαγγέλιον τοῦ Χριστοῦ, καὶ θύρας μοι
ἀνεῳγμένης ἐν Κυρίῳ, οὐκ ἔσχηκα ἄνεσιν τῷ πνεύματί μου, τῷ μὴ εὑρεῖν με
Τίτον τὸν ἀδελφόν pou: 18 " ἀλλὰ ἀποταξάμενος αὐτοῖς ἐξῆλθον εἰς Μακεδονίαν.
141 τῷ δὲ Θεῷ χάρις, τῷ πάντοτε θριαμβεύοντι ἡμᾶς ἐν τῷ Χριστῷ, καὶ τὴν
Corinthian Church, or that such heresies would have been pro-
pagated there as he describes in his first Epistle ;
Further ; there is not the least intimation in that Epistle of
any recent visit to them, or of any other visit than ἐλαί one which
he had paid to Corinth four years before, viz. a. ἢ. 53, 64, and is
described in Acts xviii. 1—18 ;
On the contrary, the whole tenour of that Epistle is in har-
mony with the conclusion that he had not been at Corinth since
that first visit ;
He also says in the present Epistle (2 Cor. i. 15) that he
had been desirous to come to them, that they might have a second
benefit, i. 6. from a second visit, and not a third benefit from a
third visit.
Besides, the abuses and excesses to which he refers in his
Epistle, were notorious and inveterate. He could not but have
heard something of them when at Ephesus. And the same
reasons which restrained him from visiting them in grief now,
would have restrained him from visiting them in grief then.
His mode of dealing with them was to try first what could
be done by a Letter, and then to come in person.
“In tristitia anté scripserat, non venerat.” Bengel.
Compare the remarks on the similar case of the Galatians
above, Introduction to that Epistle, § 19—23.
On the objections from 2 Cor. xiii. 1, τρίτον τοῦτο ἔρχομαι,
see note there.
As to the position of πάλιν, see Bengel here, and cp. σχεδὸν,
in Heb. ix. 22; and εὐθέως, Mark i. 10; ix. 15. And see Winer,
p. 488. These adverbs are to be combined, as πάλιν here, with
the principal word in the sentence, generally the verb or par-
ticiple; and so πάλιν seems to be used in 2 Cor. xii. 21, μὴ
πάλιν ἐλθόντα με ταπεινώσῃ με ὁ Θεός pou πρὸς ὑμᾶς.
τ εἰ μὴ ὁ Avrotuevos] he who is hurt by me, i.e. you your-
ves.
5. ἀλλὰ ἀπὸ udpovs—ipis] He has not grieved me (i.e. not
80 much me personally and individually, or me only or mainly;
ep. Luke x. 20. Acts v. 4. 1 Cor. xv. 10. Winer, p. 439) but in
part, i.e. in my relation fo you, and in the share which 1 take
in your griefs, in order that 1 may not lay the load of gricf on
you all (for what has been done by one among you), and yet
a no share of the sorrow’s burden on myself, your spiritual
δίδου.
No; do not suppose on the one hand, that in my reproofs I
vented the bitter feelings of a personal grief; nor yet imagine on
the other, that I would lay the whoée burden on you all for the
sin of one among you, and not bear any part of it myself.
The sinner, the incestuous person mentioned above, 1 Cor.
v. 1—5, who was excommunicated for his sin, and has been
now brought to repentance, has indeed grieved me by Aisin in
particular, as distinguished from the rest of you, to whom he
belongs; and he has grieved me in part as sharing in your sorrow
for the sin of one of your members.
Thus the words ἀπὸ μέρους, in part, appear to have a two-
fold relation; first, to the sinner as régarded with reference to
the πάντες, of whom he was a part; and next to the Apostle as
participating in all that concerned his spiritual flock. And this
double relation of ἀπὸ μέρους is brought out by the words ἵνα μὴ
ἐπιβαρῶ πάντας ὑμᾶς.
The passage is rightly rendered by Tertullian, de Pudicit.
c. 13, ‘‘Non me contristavit, sed ex parte, ne vos onerem
omnes.”
10. ὃ κεχάρισμαι, εἴ τι κεχάρισμαι] So A, B,C, F,G. Elz.
has ef τι x. ᾧ κεχ.
St. Paul does not here rest his pardon on the grounds of re-
gard and relation to the party pardoned ; he had considered that
point in συ. 7; but he now says, that whatsoever pardon he has
granted, he has granted it for the sake of all.
Tertullian (1. c.) rightly renders the words, “ Ego si guid
donavi, donavi in persona Christi.’’
11. ὑπὸ τοῦ Σατανᾶ] by Satan, fo whom he had been delivered,
in order that by the exercise of godly discipline he might be de-
livered from Satan. 1 Cor. v. 5. See note there.
12. δέ] This conjunction marks the end of the parenthesis
(vv. 5—12), and connects what follows with the narrative in v. 4,
interrupted by it. Cp. Meyer here, and Winer, p. 402.
— οὐκ ἔσχηκα ἄνεσιν] I have not had rest. The Perfect
takes the reader back to the time specified, and makes it present
to him, and marks a longer duration than the aorist εἶχον would
have done. Cp. above i. 9, and below vii. 5.
— Tlrov] Titus, whom I expected to come from you.
14. θριαμβεύοντι] rendered by some, making us to triamph.
Similarly other neuter verbs are sometimes used in an active
sense, as Ps. cxviii. 49, 50, μνήσθητι τῶν λόγων σον ὧν ἐπήλ-
πισάς pe... ὅτι τὸ λόγιόν σου ἔζησέ με. So μαθητεύειν
ἔθνη, Matt. xxviii. 19; and 1 Sam. viii. 22, βασίλευσον αὑτοῖς
βασιλέα. See Winer, p. 22, and Meyer here.
But St. Paul uses the word θριαμβεύειν in another place,
Col. ii. 15, θριαμβεύσας αὐτοὺς, where the sense is, to display
them publicly in triumphal pomp and pageantry in that very
thing, the cross, which was the instrument of shame. As the
Fathers say, The Cross of Christ became to Him like a Triumphal
Car, in which He rode as a Conqueror, and exhibited to the world
His glory, by the subjection of His foes, and by the glorious re-
wards which He procured for, and distributed to, His faithful
soldiers, the partners of His Victory and Triumph. See Barrow’s
words (vi. p. 515) as quoted below on Col. ii. 15.
This being the sense in which St. Paul uses the word θριαμ-
Bebe in Col. ii. 15, it seems most probable that it is employed in
a not dissimilar meaning here ;
Thanks be to God, Who displays us to the world as trophies
of His Triumph in Christ.
St. Paul does not lay any stress here on the Aostile character
of those who were led in triumph by earthly conquerors, of whom
they were said θριαμβεύειν. See Plutarch, Romul. p. 38, D;
Coriolan. p. 231, A; Arat. p. 1052, C; and other passages quoted
by Wetstein here. And see also the leading incidents of a
Triumph, to which the Apostle here refers, in Plutarch, Emil.
8. 32; Josephus, B. J. vii.5; Juvenal, Sat. x. 38—45; Grevius,
Thesaurus Ant. Vol. xxx.; Dr. Smith's Dict. of Antiq. p. 1008.
Indeed, it may rather be said, that there is a contrast here
between the savage barbarity of earthiy Conquerors toward
2 CORINTHIANS II. 15—17.
149
τῷ 1 Cor. 1. 18.
ὀσμὴν τῆς γνώσεως αὐτοῦ φανεροῦντι δι’ ἡμῶν ἐν παντὶ τόπῳ 15 " Ὅτι Χρισ- Peed i
n Luke 2. 84.
τοῦ εὐωδία ἐσμὲν τῷ Θεῷ ἐν τοῖς σωζομένοις καὶ ἐν τοῖς ἀπολλυμένοις, οἷς μὲν Jolin 9. 29.
¢
ὀσμὴ θανάτου εἰς θάνατον, 16 "
οἷς δὲ ὀσμὴ ζωῆς εἰς ζωήν.
h. 8. ὅ, 6.
och. 4. 2.
& 11. 18—15.
\ N a ee s., 170,93 ΄ 5 ε ε ᾿ 4 Jer. δ. 31.
Καὶ πρὸς ταῦτα τίς ἱκανός ; οὐ γάρ ἐσμεν, ὡς οἱ πολλοὶ, καπηλεύοντες 1::.5..81.ς.
Matt. 24.24.1 Τίσι. 1. 19, 20. & 4. 1—8.
those whom ¢hey lead in triumph, and the wild yoke which
Christ places on the neck of those whom He subdues to Himself.
Earthly Victors lead their captives in triumph, in order to put
them to death, but Christ leads us in triumph, in order that we
may have everlasting life. Our Heavenly Conqueror, Christ,
in His infinite love to us, leads us in triumph in order that
we, His captives, may become His soldiers, partners of His
Victory.
St. Paul’s thoughts are absorbed in contemplating the
Triumph of Him Who rides on the White Horse, going forth
conquering and to conquer (Rev. vi. 2); and he exults in re-
garding himself as an instrument used for the display of Christ’s
triumphal glory in the march of His Gospel through the world.
This is the sense which, with more or less clearness, is as-
signed to these words by ancient Expositors. Thus Theodoret,
“In all things we sing hymns to God (does he refer to the
triumphal pean ὃ), Who leads us hither and thither, displaying
us to the world, and diffusing by us the knowledge of His trath.”’
So Chrys., ‘The Apostle has been speaking of his affictions.
But do not think, be says, that I am distressed by them. No;
they are my glory. These trials are our triumphs. Thanks be
to God, Who ¢triumphe us, that is, makes us illustrious (repi-
φανεῖς) in the eyes of all. Our tors are the trophies which
we erect in every land. We triumph in Christ, and in His Gos-
pel. And since we are engaged in a triumph, we must bear
the trophy aloft, the Cross, in the eyes of the world.”
And so Theophyl. And so Jerome, ad Hebib. qu. 11,
“ Triumphat nos Deus in Christo. Triaumphus enim Dei passio
Martyrum pro Christi nomine, cruoris effusio, et inter tormenta
letitie.’’ And thus he well connects this verse with what follows:
“Cum enim viderit quis tanté perseverantid stare Martyres,
etin suis persecutionidus gloriari, odor notitie Dei disseminatur
in gentes, et subit tacita cogitatio, qudd, nisi verum esset Evau-
gelium, nunquam sanguine defenderetur.’’
St. Paul, in writing these words, doubtless refers to the fact
in his mind, that he Aimseif bad once been, in a special degree,
an Enemy of Christ (indeed, who had not been an Enemy once ?
see Rom. v. 10), and that he had formerly taken up arms against
Christ, and that he bad been thrown prostrate on the ground, asa
soldier in a field of battle, by Christ’s victorious power and glory,
in his mad career to Damascus, and that he had been led by Him
in triumph as 8 captive by a Conqueror. His mind is also filled
with an awful sense of Christ’s majesty, and with joy and grati-
tade that he himself, once the furious enemy of Christ, and proud
rebel against Him, is now one of His soldiers, accompanying Him
always, and in every place (πάντοτε, and ἐν παντὶ τόπῳ), in the
triumphal progress of the Gospel (as the laurelled legions of the
Roman Cesars followed them on their victorious career through
the streets of the cities of the world), and showing forth His
praise, and chanting a sacred “10 Triumpae’’ to Christ, and
proclaiming peace and safety to all who receive Him, and submit
to His victorious sway.
Hence the Metaphor which follows;
14—16. τὴν ὀσμὴν τῆς γνώσεως αὑτοῦ φανεροῦντ ι---εἰς
(ωήν] These verses may best be considered together.
*Ooph = odor, smell; εὐωδία, sweet smell, fragrance, per-
me.
Some MSS. (A, B) prefix ἐκ to θανάτου and to ζωῆς, which
is received by some Editors. But the reading in the text seems
preferable, and is found in D, E, F, G, I, Καὶ ; and is confirmed by
Vulg., Syriac, Gothic, and Athiopic Versions, and Cod. Augiens.
and Boerner., and by the majority of Ancient Interpreters.
The sense is, we diffuse the odour of His knowledge in every
place. They who follow an earth/y conqueror in Ais triumphal
march through the cities of this world, cause the citizens of those
cities to kindle incense on the altars of those cities, in sacrificial
praise, on the approach of the conqueror, and so a perfume is
every where diffused by his arrival, and ascends in a fragrant
cloud to heaven. See Plutarch, Emil. § 32, p. 272 (quoted by
Macknight here), Dio Cassius, ixxiv. 1, who speaks of the streets
as full of θυμιάματα, or aromatic exhalations from the altars; and
Horat. Od. iv. 2. 50,
“Tuque dum procedis, Jo Triumphe /
Non semel dicemus, Jo Triumphe /
Civitas omnis, dabimusque Divis
+ mig 19
Tura benignis.
So we, the preachers of the Gospel, cause the incense of
prayer and praise to be kindled on sacred altars erected to God,
which breathe forth a sacrificial odour, and waft a sweet perfume
to heaven. Cp. Rev. viii. 3, 4.
The ὀσμὴ, or odour, diffused by the incense on the altars in
the streets of the cities of this world at the approach of the
earthly Victor in Ais triumph, was a signal of death to some, and
of iife to others.
It was a signal of death to those who had rebelled against
the victor, and would not submit to him, and who were then
slaughtered. See Josephus, B. J. vii. 24. Livy xxvi. 13.
It was a signal of Ujfe to others, whom he delivered by his
Victory, and who welcomed the Victor with joy.
So the Gospel which we preach in our progress through the
world; so the incense which we cause to be kindled on Christian
altars. It is an odour of death unto death to those who reject
Christ, and it is an odour of life unto life to all who receive Him.
Compare what he had said 1 Cor. i. 18, where the preaching
of the Gospel is described as foolishness to them that perish
(ἀπολλυμένοις, as here), but the power of God to the σωζόμενοι.
See also below, iv. 3, If our Gospel is hid, it is hid τοῖς ἀπολ-
λυμένοις.
On this use of σωζόμενοι, see Acts ii. 47. St. Paul adopts
and improves upon a mode of expression which was common to
Jewish Teachers, who called the Law an “ aroma vite” to the
good, and “aroma mortis"’ to the evil. See the’ passages quoted
from the Talmud by Wetstein.
St. Paul’s words, ‘‘an odour of death unto death, and of
life unto life,’ are to be explained by reference to the re-
generating power of the Gospel, “" ἃ parte anté,” and to the im-
mortality which it bestows, “ἃ parte post.” Christ gives the
vivifying odour of the new dirth in Baptism; and the new life,
then bestowed, will, if duly cherished in the soul, lead on to life
eternal: and so the Gospel is an odour of life to life—of life
spiritual to life immortal.
But to those who reject it, it is an odour of death, that is, of
the death of sin, which the Gospel declares, and in which it finds
all men; and this state of spiritual death will lead those who
refuse the Gospel to what is called in Scripture the second death,
viz. death eternal (Rev. ii. 11; xx. 14; xxi. 8).
And therefore S. Jreneus says (iv. 28), “ Quibus est odor
mortis ad mortem nisi qui non credunt neque subjecti sunt
Verbo Dei? ... Qui autem sunt, qui salvantur (of σωζόμενοι) et
accipiunt vitam eternam? Noone hi qui diligunt Deum et polli-
citationibus ejus credunt et malitia parvuli effecti sunt ?”’
In this statement of St. Paul we have an inspired declara-
tion of the Freedom of the human Will. As S. Jerome says |
(ad Hebibiam iv. p. 183), The name of Christ is ever fragrant:
but because men are left to their own freedom of will,—in order
that if they believe they may be saved, and if they reject Him,
they may be lost,— therefore the fragrance of our preaching of
Christ, which in itsed/'is sweet, is rendered either deadly, or else
“ salvific,” by the sin or faith of those who reject or receive it.
So Christ Himself was ‘set for the fall of some, and for the
rising up of others in Israel’”’ (Luke ii. 34).
Indeed we may add here, that in the Christian scheme
nothing that God has done is indifferent. Every thing is as a
two-edged sword. All Christian privileges, all the means of
Grace, Scriptures, Sermons, Sacraments, Sundays, Churches,
Chapels, Liturgies, and all things that Christ’s ministers do and
teach in His Name, are—according as they are used - either
blessings or banes, either physic or poison; either for weal or
woe, either an odour of life unto life eternal, or of death unto
death eternal, to the souls of all to whom they come. Cp. Aug.
Serm. 4 and Serm. 273.
16. τίς ἱκανός) who is sufficient ? See iii. 5, where he an-
swers this question.
17. of πολλοί] The many, at Corinth, as distinguished from
the few who do not so. Cp. Titus i, 11. Phil. ii. 21. 1 Tim,
vi. δ, where St. Paul deplores the practice of many among
Christian Teachers to seek their own personal ends in preaching
the Gospel, and to adulterate it for the suke of advantage or to
accommodate it to the taste of men, for popular applause, or for
lucre’s sake (2 Pet. ii. 3).
This might be expected to be a prevalent practice at Corinth
from the example and influence of Greek Philosophers, Rhetori-
cians, and Sophists in that city. See uext note.
150
2 CORINTHIANS III. 1—6.
τὸν λόγον τοῦ Θεοῦ, ἀλλ᾽ ws ἐξ εἰλικρινείας, GAN’ ὡς ἐκ Θεοῦ, κατενώπιον τοῦ
Θεοῦ, ἐν Χριστῷ λαλοῦμεν.
TIT. 1 "᾽Αρχόμεθα πάλιν ἑαυτοὺς συνιστάνειν, εἰ μὴ χρήζομεν, ὡς τυωδὲς,
συστατικῶν ἐπιστολῶν πρὸς ὑμᾶς, ἢ ἐξ ὑμῶν ; 3" Ἢ ἐπιστολὴ ἡμῶν ὑμεῖς ἐστε,
ἐγγεγραμμένη ἐν ταῖς καρδίαις ἡμῶν, γινωσκομένη καὶ ἀναγινωσκομένη ὑπὸ
πάντων ἀνθρώπων, ** φανερούμενοι ὅτι ἐστὲ ἐπιστολὴ Χριστοῦ διακονηθεῖσα
ὑφ᾽ ἡμῶν, ἐγγεγραμμένη οὐ μέλανι, ἀλλὰ Πνεύματι Θεοῦ ζῶντος, οὐκ ἐν πλαξὶ
λιθίναις, ἀλλὰ ἐν πλαξὶ καρδίας σαρκίναις.
4 Πεποίθησιν δὲ τοιαύτην ἔχομεν διὰ τοῦ Χριστοῦ πρὸς τὸν Θεόν" ὅ ὁ οὐχ ὅτι
ἱκανοί ἐσμεν λογίσασθαί τι ad’ ἑαυτῶν, ὡς ἐξ ἑαντῶν, GAN ἡ ἱκανότης ἡμῶν ἐκ
a ~ 6ea Seo ca ὃ , a ὃ , 3 ,
τοῦ Θεοῦ, ὃ "ὃς καὶ ἱκάνωσεν ἡμᾶς διακόνους καινῆς διαθήκης, οὐ γράμματος,
ἀλλὰ Πνεύματος" τὸ γὰρ γράμμα ἀποκτείνει, τὸ δὲ Πνεῦμα ζωοποιεῖ.
— καπηλεύοντες} ‘‘ Adulterantes’’ (Jren. iv. 26). The mean-
ing of καπηλεύω, “ cauponari,” is
(1) To deal by retail.
(2) To make a gain of.
δ To adulterate—especially wine. See LXX, Isa. i. 22,
οἱ κἀπηλοί σου μίσγουσι τὸν οἶνον ὕδατι, and Greg. Nazian.
Orat. 2. p. 34, οὐ γάρ ἐσμεν ds οἱ πολλοὶ καπηλεύειν δυνάμενοι
τὸν λόγον τῆς ἀληθείας καὶ ἀναμιγνύναι τὸν οἶνον ὕδατι,
ὥστε αὐτοί τι παρακερδαίνειν ἐκ τῆς καπηλείας ὁμιλοῦντες πᾶσι
πρὸς χάριν, ὡς ἂν μάλιστα εὐδόκιμοι μὲν παρὰ τοῖς πολ-
λοῖς.
Cp. Βεηέϊον᾽ 5 excellent remarks on the word at the begin-
ning of his Sermén on this text (Works iii. p. 242), “ καπηλεύειν,
besides the sense of adulferating, has an additional notion of
unjust ducre; and here signifies to corrupt the word of God for
ain.
Thus Plato speaks of those Teachers who go like pedlars
from city to city, and sell and huckster their sciences to any one
who has an appetite for them (καπηλεύοντες τὰ μαθήματα τῷ ἀεὶ
ἐπιθυμοῦντι): and Lucian (Hermotim. c. 59) says, the Philo-
sophers retail their theories like chapmen (καπηλοί), the most of
them having mixed them up together, and adulterating them,
and fraudulently measuring them out.
See other similar passages concerning the Greek Sophists in
Weitstein.
The reference to this subject, as illustrated by Greek
Philosophy, and as treated with reference to Christian Doctrine
by the Apostle St. Paul here, can hardly fail to inspire the
English reader with feelings of thankfuiness to God, that through
the provision of settled endowments by the piety of his Christian
Forefathers, for the maintenance of Christian Teachers in the Pa-
rishes of England and in her Seats of Learning, He has delivered
the Clergy of England, and her Academic Instructors, from that
fascinating lure and dangerous temptation to which some are
exposed, of vending paradoxical speculations and heterodox no-
velties for the sake of popular applause and personal emolument,
and of adulterating the purity of the Gospel by corrupt ad-
moixtures, in order to gratify a vicious appetite and diseased
a and of retailing poison to the People instead of saving their
Cu. III. 1. ᾿Αρχόμεθα)] Are we beginning again to commend
ourselves (as some charge us with doing), if indeed, forsooth, we
do not even require, as certain others do (and as some may think
that we also do) commendatory letters from you! We, your
Apostle and Teacher, from you, our flock! Au answer to an
objection ; and also a censure on the false teachers who sent them-
selves, and commended themselves. See xi. 4.
Ei μὴ is the reading of A, B, I, K, and so Meyer. Cp.
2 Cor. xii. 13, where εἰ μὴ introduces similarly an hypothesis
put ironically, as here, only to be exploded as absurd. See also
xiii. 5.
C, ἢ, E, F, G, have 4 μὴ, which has been received by Griesb.,
Scholz., Lach., Tisch., Alford. But the # seems to be a con-
fasion from similarity of sound with el. See 2 Cor. xii. 1.
— ὑμῶν] Elz. adds συστατικῶν, not in A, B, C.
This sentence obviates an vdjection, supposed to proceed
from a Corinthian hearer or reader of what the Apostle had been
saying concerning himself.
Do not imagine, from what I have stated concerning my
affictions and the success and integrity of my ministry, that I am
conscious of any need of commendatory letters to you or from
you. No; we dare not commend ourselves. (2 Cor. v. 12; x.
12.) You yourselves are our testimonial; you are our letter of
recommendation. (Chrys.) Cp. } Cor. ix. 1, 2, “ The seat of my
Apostleship are ye in the Lord.”
There is also an emphasis on ἑαυτούς. Do we commend
ourselves? No; but we do magnify our office. Cp. Rom.
xi. 13. See what follows.
2. Ἢ ἐπιστολὴ ἡμῶν ὑμεῖς ἐστε] Cp. S. Polycarp ad Philipp.
c, 11: “Nihil tale sensi in vobis in quibus laboravit beatus
Paulus, qui estis in principio Epistole ejus.” The original is
lost here. 8. Polycarp probably wrote of ἐστε ἐν ἀρχῇ ἐπιστολαὶ
αὐτοῦ. See on Phil. iv. 15; and above, 2 Thess. i. 3.
8. ἐστὲ ἐπιστολὴ Χριστοῦ] ye are an Epistle of Christ,
written by Him with the finger of the Holy Ghost, who has
engraven His Law on your hearts by the instrumentality of our
Ministry, which He has blessed to you, and so made you to be
the credentials of our Apostleship, and to be our Letter of re-
commendation.
— καρδία] A, B,C, D, E, F, G, have καρδίαις here, re-
ceived by Lachmann and others. Another proof that the most
ancient MSS. are sometimes disfigured by blemishes, and agree
in erroneous readings.
The reading in the text is authorized by the early testimony
of Origen, Irenaeus (v. 13), and Hilary, and by the great body of
Cursive MSS. and ancient Versions, and is adopted by Tisch. and
Meyer.
But how are we to account for καρδίαις here in so many
uncial MSS. ?
It is not impossible that the true reading may be simply ἐν
πλαξὶ σαρκίναις, and that the substantive καρδίαις was only an
explanatory gloss, imported from v. 2, ἐγγεγραμμένοι ἐν ταῖς
καρδίαις ὑμῶν, and that this was corrected by other copyists
into καρδίας.
Though the theory of explanatory interpolations of marginal
glosses into the text of the New Testament has been sometimes
carried too far (e. g. by Wassenberg in Valcken. Schole in N. T.
tom. i.), yet probably this has been the most fertile source of
error in some MSS. of the Sacred Volume.
6. οὐχ ὅτι] not as if we thought that.
κυριεύομεν. Winer, p. 490.
6. ἱκάνωσεν διακόνου: enabled us for ministers; ἐνεδυνά.
μωσεν. (Theoph.) So διδάσκειν σοφὸν, αὐξάνειν μέγαν. Matth.
G. 6. § 414, 3.
— καινῆς διαθήκης, οὐ γράμματος, ἀλλὰ Πνεύματος---- γράμμα
ἀποκτείνει,---Πνεῦμα ζωοποιεῖ] Of a New Covenant (as distin-
guished from the Old) ; not of letter, but of Spirit ; for the letter
(as far as it is the Jetter, and is without the Spirit) killeth.
Καινὴ διαθήκη here does not signify the “ New Testament "ἢ
(it is hardly necessary to say) considered as a Book, and as dis-
tinguished from the “ Old Testament” (i. 6. the Hebrew Scrip-
tures), called by that name by St. Paul here (v. 14).
For this is a name posterior to the Apostolic age; and when
St. Paul wrote to the Corinthians, only a portion of the New
Testament was as yet in existence.
Besides, the words καινὴ διαθήκη stand here without the
definite article 4, and mean a New Covenant, with an allusion to
the words of Jeremiah, xxxi. 31 (or as it is in LXX, xxxviii. 31),
διαθήσομαι διαθήκην καινὴν, ov κατὰ τὴν διαθήκην hy διεθέμην
τοῖς πατράσιν αὐτῶν... δώσω νόμους εἰς τὴν διάνοιαν αὑτῶν,
καὶ ἐπὶ καρδίας αὐτῶν γράψω αὐτούς. And Exekiel, xi. 19:
δώσω αὑτοῖς καρδίαν ἑτέραν, καὶ Πνεῦμα καινὸν δώσω ἐν
αὐτοῖς, καὶ ἐκσπάσω τὴν καρδίαν τὴν λιθίνην τῆς σαρκὸς
αὐτῶν, καὶ δώσω αὐτοῖς καρδίαν σαρκίνην, ὅπως ἐν τοῖς
προστάγμασί μου πορεύωνται, καὶ τὰ δικαιώματά pov φυλάσσων-
ται, καὶ ποιῶσιν αὐτὰ. ... And see St. Paul’s own words, Heb.
viii. 8 - 10.
Cp. i. 24, οὐχ ὅτι
᾿ῷ CORINTHIANS II. 7.
151
7! Εἰ δὲ ἡ διακονία τοῦ θανάτου ἐν γράμμασι ἐντετυπωμένη λίθοις ἐγενήθη {dent 4. 18.
> , & Ἶ AY , 3 , YP ee A ‘ > μ Ν , : oo ἃ 27. 26.
ὧν δόξῃ, " ὥστε μὴ δύνασθαι ἀτενίσαι τοὺς υἱοὺς ᾿Ισραὴλ εἰς τὸ πρόσωπον Μωῦ- Exod, 84. 9-85.
The connexion of the sentences therefore is: I do not need
letters of commendation. Ye are my Apostolic credentials. Your
conversion to Christianity wrought by my instrumentality, and
the gifts of the Holy Spirit poured upon you, through my
ministry, are my testimonials, “‘ known and read’’ by the eyes
of all. Ye are Christ’s Epistle ministered by me,—an Epistle
written by the hand of the Holy Ghost, who has inscribed the
Gospel by my means, not on tables of stone, but on your hearts.
Not that I therefore claim any honour to myself. [I am a mere
διάκονος, ἃ servant. Christ is the Master; He the only Source.
Iam a mere channel; He is the divine Agent. I am a mere in-
strument. But He has been pleased to employ and enable me to
falfil His promises and prophecies, and to write by me a New
Covenant, not of Letter, but of Spirit; that is, not of a Law
written on stone, but of a Spirit writing an the heart; and
teaching and enabling you to perform it, by the gracious out-
pourings of the Holy Ghost, shed upon you through my Apostolic
Thus, in passing, he reprehends the Judaizers at Corinth
(as Chrys. observes), who did not regard the Gospel as the
Julfilment of the Law, but only as an appendage to it; and
teaches that the Letter of the Law only serves to condemn,
tnless they who receive it are regenerated by the vivifying Spirit
of the Gospel.
On this subject the reader may consult S. Augustine's Trea-
tise, “ De Spiritu et Litera,” Vol. x. p. 311—363, where he
compares the two Dispensations, and asserts the Dignity of the
New, against the Pelagians.
It may be requisite to observe, that there is no disparage-
ment here of the Levitical Law as has been alleged by some
in ancient times, e. g. by the Marcionites (see Tertullian c. Mar-
cion. v. c. 11) and the Manicheans (see Augustine contra Adver-
sarium Legis, ii. 24), and by others in modern times; nor any
depreciation of the /efter of Holy Scripture, as distinguished
from the inner working of the Spirit.
One and the same Immutable God wrote the Law on the
Tables of Stone, and writes His Law by the Spirit on the
Heart (Tertullian 1. c.). And the Language of Holy Scrip-
ture is from the Holy Ghost. Holy men spake of old as they
were moved (φερόμενοι) by the Holy Ghost (2 Pet. i. 21); and
St. Paul says that he himself in words which the Holy
Ghost teacheth. (1 Cor. ii. 13.) And he declares, that the ἱερὰ
ράμματα are the things which are able σοφίσαι eis σωτηρίαν,
through faith in Christ. (2 Tim. iii. 14.) And as God Himself
had proclaimed by the Prophets (see Ezek. xi. 20), to whom he
refers here, the very end for which the Spirit was to be given in
the New Covenant, was, that they to whom it was given might
be enabled to do the moral Law, enounced in the Old Covenant,
and explained and spiritualized in the New. See farther in next
note.
— τὸ γράμμα ἀποκτείνει, τὸ δὲ Πνεῦμα (wowotet] the Letter
Killeth, but the Spirit giveth life.
The letter of God’s Law,—without the Spirit,—killeth ; but
the Spirit quickeneth.
This is no disparagement of the Letter of the Law, but only
shows the corruption of the Nature of Man, to whom the Law is
given, and proclaims the blessedness of the Gospel.
The dignity of the Ministry of the New Covenant as distin-
guished from the Old, is that it bestows the Holy Ghost, Who
enables to fulfil ἐλ Law, which is perfectly holy, just, and good
in itself (Rom. vii. 12—14), but by reason of man’s corrupt
nature Ailleth ; i. 6. brings with it condemnation (ἀποκτείνει) for
man’s disobedience to it. See on 1 Cor. xv. 56; and Augustine,
de Doctr. Christ. iii. 4; and Chrys. and Theophyl. here.
In this New Covenant, the Holy Ghost, in virtue of Christ’s
sacrifice for sin, bestows new life in the laver of Regeneration in
Holy Baptism (Theoph.), and dispenses gifts of comfort and
peace to the penitent; and s0 guickens those who were morally
dead, and raises them by a spiritual Resurrection to a life of
Grace here, and to a glorious Immortality hereafter.
The morai Resurrection, of which he speaks, is exactly
analogous to the bodily Resurrection, of which St. Paul had
spoken in the First Epistle; and St. Paul uses the same mode
of speech with to both.
In his First Epistle he had said that “ Flesh and blood can-
not inherit the kingdom of God.” (1 Cor. xv. 60.) That is, as
Jar as they are flesh and blood, and are not vivified and renewed
by the Holy Spirit, Whom God has promised to pour oud on all
flesh (Joel ii. 28. Cp. Acts ii. 17), they have no hope of
heaven ;
But yet (as he had there affirmed against all who deny the
g Luke 9. 29—S1. Acts δ, 15,
Resurrection of the Body) the Flesh, when it has been quickened
by the Spirit, will arise to Everlasting Glory.
So here, the Le/ter of the Law taken by itself Ailleth. Un-
less it be read by the aid of the same Spirit Who wrote it, and
Who alone can enable to understand and to do it, it brings with
it, not life, but death ; not salvation, but condemnation.
But, if it be so read as it ought’ to be, if the Spirit acts in
the Letter on the heart, then the Word of God is a ‘lively
-oracle,’ and brings /ife ἐο the soul. (Acts vii. 38: James i. 21.)
As our Blessed Lord had said in words which are applicable
to both these Resurrections,—" It is the Spirit that quickeneth,
the Flesh (i. e. alone) profiteth nothing ; the words which I have
spoken to you, they are Spirit and they are life.” (John vi. 63.)
Here then is a warning against placing confidence on Sys-
tems of Education which give instruction in the Letter of Scrip-
ture, but do not afford those means of Grace by which the Holy
Spirit works on the soul; such as Public Prayer, the Sacraments,
the Ministry of Reconciliation, Benedictions, and laying on of
Apostolic hands in Confirmation, and writes the Law of God
with His divine Finger on the heart. Cp. Theophyl. here.
On this subject the Editor may perhaps be permitted to
refer to No. xx. of Occasional Sermons, ‘‘On the Office of the
Holy Ghost in Education.”
1—1.] The words δόξα, δεδόξασται τὸ δεδοξασμένον, κάλυμμα
περιαιρεῖται, as used here (ov. 7—15), are derived from the
Mosaic narrative in the Septuagint Version of Exodus xxxiv. 29
—35, of his own appearance when he came down from Sina, and
when he talked with the people, and went in again to converse
with God.
Indeed, the language of the Septuagint here, as in many
other places, affords the best commentary on that of St. Paul.
‘or 8 preparatory illustration of the Apostle’s words, let the
reader compare the two placed side by side.
Exop. xxxix. 29—35.
Ὥς δὲ κατέβαινε Motos ἐκ
τοῦ ὄρους καὶ αἱ δύο πλάκες
ἐπὶ τῶν χειρῶν, . .. οὐκ ἤἥδει ὅτι
δεδόξασται ἡ Bis τοῦ χρό-
ματος τοῦ προσώπον αὑτοῦ ἐν
τῷ λαλεῖν αὐτὸν αὐτῷ" καὶ εἶδεν
᾿Ααρὼν, καὶ πάντες of πρεσβύτε-
ροι Ἰσραὴλ, τὸν Μωῦσῆν, καὶ ἦν
δεδοξασμένη ἡ ὄψις τιχ.τ.π.α.
καὶ ἐφοβήθησαν ἐγγίσαι αὐτῷ
καὶ ἐκάλεσεν αὑτοὺς Μωῦσῆς καὶ
ἐπεστράφησαν πρὸς αὑτὸν ᾿Αα-
ρὼν καὶ πάντες οἱ ἄρχοντες τῆς
συναγωγῆς, καὶ ἐλάλησεν αὖ-
τοῖς Μωῦσῆς.
Kal μετὰ ταῦτα προσῆλ-
θον πρὸς αὑτὸν πάντες of viol
(al. πρεσβύτεροι) Ἰσραὴλ, καὶ
ἀνετείλατο αὐτοῖς πάντα ὅσα
ἐνετείλατο Κύριος πρὸς αὐτὸν ἐν
τῷ ὕρει Σινά.
Καὶ ἐπειδὴ κατέπαυσε
λαλῶν πρὸς αὐτοὺς, ἐπέθηκεν
ἐπὶ τὸ πρόσωπον αὐτοῦ κά-
λυμμα. Ἡνίκα δ' by εἰσετο-
ρεύετο Μωῦσῆς ἔναντι Κυρίου
λαλεῖν αὐτῷ, περιῃρεῖτο τὸ
κάλυμμα. ἕως τοῦ ἐκπορεύεσθαι,
καὶ ἐξελθὼν ἐλάλει πᾶσι τοῖς
υἱοῖς Ἰσραὴλ ὅσα ἐνετείλατο
αὑτῷ Κύριος, καὶ εἶδον οἱ υἱοὶ
Ἰσραὴλ τὸ πρόσωπον Μωύσέως
ὅτι δεδόξασται, καὶ περιέθηκε
Μωῦσῆς κάλυμμα ἐπὶ τὸ πρόσ-
wroy ἑαυτοῦ ἕως ἂν εἰσέλθῃ
σνλλαλεῖν αὐτῷ.
2 Οὐκ. iii. 7--18.
Εἰ δὲ ἡ διακονία τοῦ θανάτου
ἐν γράμμασιν ἐντετυπωμένη ἐν
λίθοις ἐγενήθη ἐν δόξῃ, ὥστε
μὴ δύνασθαι ἀτενίσαι τοὺς
υἱοὺς Ἰσραὴλ εἰς τὸ πρόσω-
πον Μωύσέως διὰ τὴν δόξαν
τοῦ προσώπον αὐτοῦ, τὴν
καταργουμένην: πῶς οὐχὶ μᾶλ-
λον ἡ διακονία τοῦ πνεύματος
ἔσται ἂν δόξῃ ; εἰ γὰρ ἡ διακονίᾳ
τῆς κατακρίσεως δόξα, πολλῷ
μᾶλλον περισσεύει διακονία
τῆς δικαιοσύνης ἐν δόξῃ. Kal
γὰρ οὐδὲ δεδόξασται τὸ δε-
δοξασμένον ἐν τούτῳ τῷ μέ-
ρει, ἕνεκεν τῆς ὑπερβαλλούσης
δόξης. ἘΠ γὰρ τὸ καταργούμε-
γον διὰ δόξης, πολλῷ μᾶλλον τὸ
μένον ἐν δόξῃ.
Ἔχοντες οὖν τοιαύτην ἐλπίδα,
πολλῇ παῤῥησίᾳ χρώμεθα" καὶ
ov καθάπερ Μωῦσῆς ἐτίθει
κάλυμμα ἐπὶ τὸ πρόσωπον
ἑαυτοῦ, πρὸς τὸ μὴ ἀτενίσαι
τοὺς νἱοὺς Ἰσραὴλ εἰς τὸ
τέλος τοῦ καταργουμένον' ἀλλ᾽
ἐπωρώθη τὰ νοήματα αὐτῶν
ἄχρι γὰρ τῆς σήμερον τὸ αὐτὸ
κάλυμμα ἐπὶ τῇ ἀναγνώσει τῆς
παλαιᾶς διαθήκης μένει μὴ ἀνα-
καλυπτόμενον, ὅ τι ἐν Χριστῷ
καταργεῖται. ᾿Αλλ᾽ ἕως σήμερον, -
ἡνίκα ἀναγινώσκεται Μωῦσῆς,
κάλυμμα ἐπὶ τὴν καρδίαν αὖ-
τῶν κεῖται" ἡνίκα δ' ἂν ἐπι-
στρέψῃ πρὸς Κύριον, περι-
αιρεῖται τὸ κάλυμμαι Ὁ
δὲ Κύριος τὸ πνεῦμά ἐστιν" οὗ
δὲ τὸ πνεῦμα Κυρίου, ἐκεῖ ἐλευ-
θερία. Ἡμεῖς δὲ πάντες ἀνακε-
καλυμμένῳ προσώπῳ τὴν δόξαν
Κυρίον κατοπτρι(ζόμενοι, τὴν αὐ-
τὴν εἰκόνα μεταμορφούμεθα ἀπὸ
δόξης εἰς δόξαν, καθάπερ ἀπὸ
Κυρίου Πνεύματος.
Ἴ. ἐγενήθη ἐν δόξῃ] was made to be in glory for a time. See
152
2 CORINTHIANS III. 8—14.
9 δ [2 ΄ὸ- 393.ϑ a
HExod. 19.12-- σέως, διὰ THY δόξαν τοῦ προσώπου αὐτοῦ THY καταργουμίνην, ὃ πῶς οὐχὶ μᾶλ-
19.
J Eph. 6. 18.
Exod. 34.838, &c.
μένον ἐν δόξῃ.
καθάπερ Μωὺῦσῆς ἐτίθει κάλυμμα
Acts 28. 26.
λον ἡ διακονία τοῦ Πνεύματος ἔσται ἐν δόξῃ ; ὃ " Εἰ γὰρ ἡ διακονία τῆς κατα-
κρίσεως δόξα, πολλῷ μᾶλλον περισσεύει ἡ διακονία τῆς δικαιοσύνης ἐν δόξῃ.
10 Καὶ γὰρ οὐ δεδόξασται τὸ δεδοξασμένον ἐν τούτῳ τῷ μέρει ἕνεκεν τῆς ὑπερ-
βαλλούσης δόξης. 11 Εἰ γὰρ τὸ καταργούμενον διὰ δόξης, πολλῷ μᾶλλον τὸ
123°Eyovres οὖν τοιαύτην ἐλπίδα πολλῇ παῤῥησίᾳ χρώμεθα, 18 " καὶ οὗ,
»Ν ΩΝ , 9. A ν N . 3 ,
ἐπὶ TO TWPOTWTOV ἄντου, πρὸς TO py ατενισαι
. 3
Rom. 11.710, χρὺς υἱοὺς Ισραὴλ εἰς τὸ 'τέλός τοῦ καταργουμένου, 14 1 ἀλλ’ ἐπωρώθη τὰ
below on v. 11; and contrast here the word ἔσται, shall be per-
manently in glory, spoken of the Gospel.
9. δικαιοσύνης) righteousness. As Chrys. says here, The
Ministry of the Law showed men to be sinners, and denounced
on them the curse for sin; but the Ministry of the Spirit does
not inflict punishment, but imparts righteousness. This is the
Gift in Baptism, τοῦτο τὸ βάπτισμα ἐχαρίζετο. See below on
Rom. iii. 21—26.
10. ἐν τούτῳ τῷ μέρει] in this respect. Seo ix. 3. 1 Pet. iv.
16. These words are introduced to guard the reader against the
notion that he is disparaging the Mosaic dispensation. Theophyl.
That was δεδοξασμένον, glorified; but glorious as it was, it was
not glorified in one respect.—that is, it was not glorified rela-
tively to, and in comparison with, the Evangelical Ministry,
which far transcends its glory, and absorbs it.
11. τὸ καταργούμενον) thal which ἐξ now in course of being
done away. Cp. 1 Cor. ii. 6.
— διὰ δόξη:] If that which is now evanescent (i.e. the
Levitical Dispensation) was invested with glory. Διὰ denotes
the guality with which a thing is endued, particularly in a state
of transition. So δι' ὑπομονῆς, Rom. viii. 25; διὰ πίστεως,
2 Cor. νυ. 7. See Winer, p. 339. 376, and next note.
— ἐν δόξῃ) in glory, i. 6. permanently; and so distinguished
from διὰ δόξης, through glory, i.e. transitorily. Chrys., Beng.
he glory of the Mosaic Dispensation was shown in the
irradiation of the face of Moses (Exod. xxxiv. 29, 80); but that
illumination, which was only for a time, indicated the transitory
character of the glory of Ais dispensation.
But Christ is the ‘ Light of the World,’ and He enlighteneth
every man that cometh into the world. (John i. 9; viii. 12; ix. δ.)
The light which shone on the face of Moses was only a passing
gleam reflected from the countenance of Christ.
This relation of Moses to Christ, and of the glory of his
ministry as compared to that of the Gospel, was visibly displayed
at the Transfiguration. There Moses and Elias (i.e. the Ministers
of the Law and of Prophecy, see on Matt. xvii. 2, 3) are brought
into juxtaposition with Christ. They appeared in glory. (Luke
ix. 31.) But their conversation is concerning Christ and His
death, ἔξοδον,---ἴμο true Exodus of the spiritual Israel. (See on
Luke ix. 81) He is the centre to which their thoughts con-
verge, and from which their δόξα radiates. The Brightness of
His Raiment is described. The lustre of His face is men-
tioned in the Gospel-history of the Transfiguration. (Matt.
xvii. 2. Mark ix. ἃ, Luke ix. 29.) And the voice from heaven
came to Him alone,—‘' This is My beloved Son, hear ye Him.”
(Matt. xvii. 5, Mark ix. 7. Luke ix. 35.)
Hence St. Peter, one of the witnesses of the Transfigura-
tion, says (2 Pet. i. 17), He received from God the Father honour
and glory, when there came such a voice to Him from the excel-
lent glory. And see the expressive words of the three Evan-
gelists after this declaration from heaven; they saw no man
(οὐκέτι) but Jesus left alone, μόνον, and Jesus εὑρέθη μόνος.
The Law passes, the Prophets pass, διὰ δόξης, through glory,
but the Gospel remains, ever remains, ἐν δόξῃ, in glory.
18. οὐ, καθάπερ Μωῦσῆς) We do not [i.e. put a veil on our
faces], as Moses did. On this ellipse see Matt. xx. 23; xxvi. 5.
Rom. i. 21; ix. 32; xiv. 23. 1 Cor. ix. 12. 26; xi. 16. Phil.
iii. δι. Winer, p. 614.
— ἐτίθει) was placing ; i.e. when he had delivered his mes-
sage to the people; but he removed it when he went in to con- |
verse with God. (Exod. xxxiv. 34. See above on σ. 7.)
St. Paul here states another proof of the transcendent glory
of that.Evangelical Ministry, with which he was invested.
He had shown its dignity and glory in its gracious and
vivifying spirit, as contrasted with the condemnatory rigour of
the Law (vv. 6—9), and in its permanence as compared with the
transitory character of the Law (ev. 7—11).
He now declares its exceeding dignity and glory in two
other respects;
(1) Inasmuch as the Law had a veil on its countenance ;
that is, it was veiled in dim types and shadows; as St. Paul himself
had taught the Corinthians in his former Epistle, where he shows,
that whatever things happened to the Israelites in the Passover,
the Passage of the Red Sea, the Manna, the smitten Rock, were
τύποι ἡμῶν, figures of us Christians (1 Cor. x. 1—6; v. 7),
shadows of good things to come, but the substance is Cunist.
(Col. ii. 17. Heb. x. 1.)
(2) Inasmuch as the only mode by which the Law itself
can be understood, is by the reception of the Gospel. It is the
| Spirit of Christ in the Gospel, which illuminates the Law, and takes
the veil from i¢s face, and makes its true features discernible ; and
which also takes the veil from the hearts of the readers of the
Old Testament, and enables them to see its true beauty and
| glory, illuminated by the light of Christ's actions, sufferings, and
exaltation, as shown in the Gospel. The Gospel is the unveiling
| of the Law; and it is the unveiling also of the hearts of its
' readers, and qualifies them to read it aright.
; See then the transcendent glory of the Evangelic Ministry,
| with which I (says the Apostle) have been entrusted.
And in this respect St. Paul’s interpretation of the figurative
meaning of the veil on the face of Moses, as typical of the veil on
the hearts of the people, and his prophecy of its removal by the
Spirit of God, is happily illustrated by the language of Isaiah
xxv. 7, He will destroy in this Mountain (the Christian Sion) the
Jace of the covering cast over all people, and the veil that is
spread over all Nations.
18—16. πρὸς τὸ μὴ ἀτενίσαι---περιαιρεῖται τὸ κάλυμμα) in
order that the children of Israel might not stedfastly lovk, or
penetrate with the glance of their eyesight (see Acts i. 10;
iii. 4; vii. 55), to the end of that dispensation which was
evanescent.
The force of the expression πρὸς τὸ, in order that, and of
what follows, cannot be understood without reference to the facts
of the history. (Exod. xxxiv. 30 —35.)
After the making of the golden calf (Exod. xxxii. 1—6),
and the breaking of the Two Tables of Stone written with the
| Singer of God (xxxi. 18; xxxii. 15, 16. 19), and the murmuring
| “of the people (xxxiii. 4, 5), and the hewing of two other Tables
| of Stone which Moses took up with him into the Mount (xxxiv.
1— 5), and the fast of forty days and forty nights, and the writing
of the Commandments upon them by the hand of Bfoses (xxxiv,
27, 28), Moses came down from Mount Sina, and was not con.
scious of the glory of his countenance, and Aaron and the
children of Israel were afraid to come near him. But he called
them to him, and Aaron and the rulers returned to him, and he
talked with them; and afterwards the children of Israel came
nigh, and he declared to the people all that God had spoken with
him in the mount. See the passage in the LXX, as cited on
7.
It was nof till he had ceased speaking to them that Moses
put a veil on his face (see v. 33 as it is in the original Hebrew,
| and in the Septuagint quoted on v. 7). And when he returned
| to speak to the Lord he drew off the veil, and kept it off till he
| came back to speak to the people; and they saw that his face
shone, and Moses drew on the veil till he went back to God.
| It is evident, therefore, that after he came down from Sina
with the Two Tables, Moses spoke to Aaron, the Rulers, and
‘ People without any veil on his face, and that he did not put the
veil on till he had rehearsed to them the Commandments.
‘They received the Decalogue from him while his face shone
brightly with the glory reflected from the vision of God. The
Law was given in glory. It was a glorious Revelation from God.
But they to whom it was given were a rebellious and stiffaecked
people (see Exod. xxxiii. 5; xxxiv. 9), as he himself knew and
said. J/they had been pure in heart, if they had been obedient
| to God, they would have been able to see the divine glory, they
, would not have been dazzled by the brightness of his countenance,
It was the God of this world who blinded their minds (τὸ voh-
'
2 CORINTHIANS III. 15—17. 153
νοήματα αὐτῶν, ἄχρι yap τῆς σήμερον ἡμέρας τὸ αὐτὸ κάλυμμα ἐπὶ τῇ dva-
, a a ὃ , ld \ 3 , 9 3 A
γνώσει τῆς παλαιᾶς διαθήκης μένει μὴ ἀνακαλυπτόμενον, ὅτι ἐν Χριστῷ καταρ-
aA 15 3 7 9 [4 c 2 3 , oA , aN RY
γεῖται, 15 ἀλλ᾽ ἕως σήμερον, ἡνίκα ἀναγινώσκεται Μωῦσῆς, κάλυμμα ἐπὶ τὴν
καρδίαν αὐτῶν κεῖται, 16 “ ἡνίκα δ᾽ ἂν ἐπιστρέψῃ πρὸς Κύριον, περιαιρεῖται τὸ τὰ ποτα. 1". 25,36,
κάλυμμα.
1 "Ὁ δὲ Κύριος τὸ Πνεῦμά ἐστιν' οὗ δὲ τὸ πνεῦμα Κυρίου ἐκεῖ ἐλευθερία. υ τοι“. 24.
para) because of their unbelief. See what St. Paul himself says
in the next chapter, iv. 4. Satan, whose service they preferred
to God’s, blinded their eyes that they could not look at the glory
of God.
Moses therefore punished them for their hardness of heart.
After that he bad declared God’s Law, with his face uncovered,
and showing by its brightness the glory of that Law of which he
was a Minister, and the glory of that God Whose Law he de-
clared, and Whose glory beamed in his countenance, he put a
veil on his face, in order to reprove and condemn the people for
their moral and spiritual blindness, and in order that they might
not see to the end of that which was evanescent ; in order that
they might not see his own entrance into God’s presence, when
his countenance would be uncovered by the removal of the veil
from his face, and God’s glory would beam upon it.
This act of Moses was prophetic and typical ;
It showed that there was no reserve or disguise on the part
of God.
He sent the Lawgiver down from the mountain with the
Two Tables in his hand, and his face resplendent with divine
glory. Moses did not then veil his countenance of his own accord ;
no, he wist not even that it shone. But the people were dazzled
with its glory. They were blinded by that brightness, of which
Moses himself was unconscious; and were unable to look on the
reflection of that which he had seen face to face. A proof of their
unholiness and disobedience. No wonder, for they had just been
guilty of idolatry and impurity (Exod. xxxii. 6—9).
However he proclaimed to them the Law, in the first in-
stance at least, without any veil on his face. But when he had
done 80, he put on a veil, to denote their blindness in not dis-
covering, and their stubbornness in disobeying, the Law, and in
order to punish that blindness and stubbornness. He did so in
order that they might not see to the end of the Law. He
punished them for their blindness by darkness, according to the
words of God to the prophet (Isa. vi. 9, 10), “" Hear ye but un-
derstand not, see ye but perceive not, make the heart of this
people fat, and make their ears heavy, and shut their eyes, lest
they see with their eyes and hear with their ears, and understand
with their heart, and be healed.” He put the veil on his face
that they might not see to the end of his revelation in the pre-
sence of God,—t»a μὴ βλέπωσιν (says Chrys.), ob γὰρ ἐχώρουν,
Gore ἐκείνων ἐλάττωμα rovro,—and thus intimated that they
would be punished for their blindness by not being able to pierce
with their spiritual eyesight, and to discern (says Theodoret) the
end of the Law which is Carist (Rom. x. 4. Col. ii. 17); for to
Him the Law fends, and in Him it ¢erminates and is fulfilled.
There was no failing in God, nor in Moses, nor in the Law. The
Apostle (says Chrys.) does not disparage the Law, nor Moses,
but he censures the unbelief of the Jews. God illumined the
countenance of Moses with His own Glory, and Moses delivered
the Law, and his countenance shone while he held the Tables in
his hand, and rehearsed them to the People. Buf (ἀλλὰ, v. 14)
their minds (vohyara, cp. iv. 4) were blinded (ἐπωρώθησαν),
veiled with a thick and callous film of spiritual blindness (see
Mark iii. 5; vi. 62), because of their unbelief. The Veil, there-
fore, which Moses put on his face, was ical of their sin and
punishment. It was significant of the veil which was on their
hearts, and which still remains, even to this day, on the hearts of
the Jews in reading the Old Testament, because they do not be-
lieve, and because they do not read it illumined by the light of
the Gospel. Cp. Clem. Alexandrin. Strom. iv. p. 541, ἄχρι τῆς
σήμερον ἡμέρας τὸ αὑτὸ κάλυμμα τοῖς πολλοῖς ἐπὶ τῆς ἀναγνώ-
σεως THs παλαῖας διαθήκης μένει, μὴ ἀνακαλυπτόμενον κατὰ τὴν
πρὸς τὸν Κύριον ἐπιστροφήν.
But Moses drew off the veil from his face when he returned
to God, and entered the presence of the Lord, and his counte-
nance shone with His glory; and thus he typically showed that
when the people would return to God, the veil would be drawn
off from their hearts, and they would be able to see stedfastly
(ἀτενίσαι) to the end of the glory of the Law, congymmated and
glorified in Christ.
How transcendently glorious, therefore, is the Ministry of
the Gospel (argues the Apostle), which is not only luminous in
itself, but irradiates the Law with its splendour !
Vor. 11.—Paart III.
— οὐ γράμματος---τοῦ καταργουμένουΠ͵ On reviewing these
verses it may appear to be not unnecessary to insert a caution
against the perversion of them into a‘ depreciation of the Old
Testament ;
The abuse of them by the Marcionifes has been exposed and
confuted by Tertuélian (v. 11); and S. Augustine has vindicated
and explained their true sense against the Manicheans in his
Treatise ‘Contra Adversarium Legis et Prophetarum ”’ (iv. 24),
where he says that ‘the blaspbemers of divine Oracles have
alleged that the Law given by Moses was evil, because St. Paul
calls it ὁ Ministration of death ; not perceiving that St. Paul said
this to those who imagine that the Law is sufficient for their own
will, and who, not being aided by the Spirit of Grace, were held
captive by the guilt of disobedience under the Letter of the Law.
But (he adds) that disobedience itself would not be evil, if the
Law, which they disobeyed, had not been good.”
The Law (he adds) is distinguished by St. Paul from the
Gospel, in that the one commands what is good, the other confers
what is good; the one makes man a hearer of righteousness, the
other a doer. Why then should we be surprised that St. Paul
calls the Law a ministration of death, in that it forbids that
which we do, and commands what we cannot do; and that the
Gospel is a ministration of the Spirit, which quickens and enables
us to rise from the death of sin ?
And what does the Apostle mean in saying that the veil was
on the face of Moses in order that they might not see stedfastly
to the end of that which was being done away ? What was that
end? Christ; the end of the Law to every one that believes.
(Rom. x. 4.) But what kind of end? An end which perfects,
not destroys. “‘ Finis quippe dicitur, propter quem fiunt omnia,
queecunque aliquo fiunt officio.” The glorified face of Moses, on
which the veil was, signified Christ. And that glory was to pass
away, because all significations pass away, when that which is
signified by them is revealed. As the Apostle says that all
earthly knowledge will pass away (1 Cor. xiii. 10. 12) when we
are admitted to see God face to face, so those things which were
foreshown in shadows to the Jews in the Old Testament, have
nee away, now that the substance has been revealed to us in
the New.
But that the Law itself'is good, although it is called a Mi-
nistration of death, is obvious from what the same Apostle says
in his Epistle to the Romans. (Rom. vii. 6—13, where see uote.)
See also 3. Augustine, contra Faustum Manicheun, xix. 7.
On the perversion of this doctrine of St. Paul by the Anti-
nomians and Anabaptists, and others of later days, see the
Seventh Article of the Church of England, ‘“‘ The Old Testament
is not contrary to the New,” &c., and the Expositions of Dr. Hey,
Professor Browne, and others on that Article.
16. περιαιρεῖται) the veil is being removed. By the present
tense he indicates what is always going on; and the certainty of
the future tolal removal of the veil from the Jewish heart ; when
it will turn to Christ. Rom. xi. 26.
11. Ὁ δὲ Κύριος τὸ Πνεῦμά ἐστιν The Lord Jehovah, with
whom Moses spake, is the Holy Ghost, Who writes the New Co-
venant, of which we are Ministers, on the heart. A proof of the
Divinity of the Holy Ghost. He is speaking of the Paraclete,
and calls Him God. (CArys.) The Spirit is here plainly said to
be the Lord, that is, Jehovah, with Whom Moses spake. See
Bp. Pearson (Art. viii. p. 590), and Barrow (Serm. xxxiv.
Vol. v. p. 161).
— πνεῦμα Κυρίου) The Spirit of the Lord. The Holy Ghost
is called the Lorp in this verse, ‘‘The Lord’’ Jehovah, with
whom Moses spake, “is the Holy Ghost,” and now He is called
‘the Spirit of the Lord.’”’ The reason is because the Holy Ghost
is God, and also from God. (John xiv. 16; xv. 26.) He
is the Lord, and He is the Spirit of the Lord. Cp. Bp. Pearson,
Art. viii. p. 599—609.
— ἐκεῖ ἐλευθερία) there is Liberty. We are not like the Jews
under a Law (says Augustine, de Continentia, c. 3) which com-
mands what is good, but does not enable to do it; but we are
under Grace, which makes us Jove what the Law commands, and
is the Law of those who are Free. And see Aug. de Spirit. et
Litera, c. 10, de Natura et Grat. ο. 57. (4 Lapide.)
Our Liberty, whether of Glory or Grace, whether from the
x
154
ΟἹ Cor. 18. 12.
eh. δ. 7.
2 CORINTHIANS ΠῚ. 18. IV. 1, 2.
18 ο Ἡμεῖς δὲ πάντες ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν Κυρίου κατοπτρι-
ζόμενοι τὴν αὐτὴν εἰκόνα μεταμορφούμεθα ἀπὸ δόξης εἰς δόξαν, καθάπερ ἀπὸ
Κυρίου Πνεύματος.
guilt of sin in our Justification, or from the dominion of sin in
our Sanctification, is purchased for us by the Blood of Christ,
and is revealed to us in the preaching of the Gospel, which is
therefore called the Law of Liberty, and is conveyed to us in-
variably and effectually by the Spirit of God and of Christ,
which is therefore called a free Spirit (Ps. li. 12); for where the
gle of the Lord is, there is Liberty. Bp. Sanderson, iii.
p. 276.
18. Ἡμεῖς δὲ wdyres] Under the Law Moses alone partook of
the glory, his face alone shone; but under the Gospel, not only
the faces of its Ministers, but of all the people who believe through
their Ministers, shine with divine glory. (Theodoret.) Πάντες,
Antitheton ad unum Mosen. (Bengel.) As Isaiah says (Ix. 1) to
the Church Universal, “ Arise, shine, thy Light is come, and the
glory of the Lord is risen upon thee.”
— κατοπτριζόμενοι] Beholding the glory of the Lord Jehovah
azina glass. Κατοπτρι(όμενοι signifies—
(1) To look into a glass and see one's self. See Artemidor.
ii. 7. Diog. Laert. in Socr. ii. 33, ἠξίου νέους συχνῶς κατοπτρί-
ζεσθαι, and other passages in Welstein.
(2) To look in a mirror, and see any odject reflected in it.
See Philo, Alleg. p. 79, μηδὲ κατοπτρισαίμην ἐν ἄλλῳ τινι
τὴν σὴν ἰδέαν ἣ ἐν σοὶ τῷ θεῷ. Loesner, p. 304; and Meyer,
Ρ. 77; and Winer, p. 227.
And this is the sense here. As Augustine says (de Trin.
xv. 8), ‘‘ Per speculum videntes, in speculo intuentes.””
But where do we all see the glory of the Lord reflected as in
a κάτοπτρον or glass ?
Answer is, In Carist; He Whom we . In Him
we see the Glory as of the only begotten of the Father. (John
i. 14.) He that bath seen Him, bath seen the Father. (John
xiv. 9.) He, as the Apostle says in the next chapter (which ex-
plains this passage) is the Image of God (2 Cor. iv. 4), εἰκὼν τοῦ
Θεοῦ. He is the Image of the Invisible God. (Col. i. 15.) The
brightness (ἀπαύγασμα) of His Father’s Glory, the express Image
of His Person. (Heb. i. 3.) And He is our “ Emmanuel,” “ God
with us,” “God manifest in our Flesh.”
This is the sense in which St. Paul’s words here were under-
stood by his fellow-labourer, S. Clement, Bishop of Rome, who
adopting the Apostle’s language, thus writes in his Epistle to the
Corinthians, c. 36 :—
By means of Christ we gaze stedfastly (ἀτενίζομεν, St. Paul’s
. word here, vv. 7. 13) into the depths of heaven; by means of
Him we see in a glass (ἐνοπτριζόμεθα, cp. St. Paul’s κατοπτρι-
(όμενοι) His pure and majestic countenance; by His means the
eyes of our hearts have been opened, and our foolish and darkened
mind sprouts upward (ἀναθάλλει) to His glorious Light ; the Lord
of all wills us to taste by Him of His immortal knowledge, for
He is the brightness (ἀπαύγασμα) of His Majesty.
Therefore the Apostle says, As Moses with face unveiled
went into the presence of Jehovah, so we all, the veil being taken
off from our hearts by the Spirit, behold the glory of Jehovah re-
flected, as in a mirror, in Christ revealed to usin the Gospel. And,
as the Apostle himeelf explains his meaning in the next chapter,
Ὁ. 6, God shined in our hearts, to give the light of the knowledge
of the glory of God, in the face of Jesus Christ, Who is the
Image of God. (iv. 4.)
And not only 80, but by reason of His Incarnation and of
ialen ayy Incorporation into Him, we are fransfigured (uera-
μορφούμεθα) into the same image of God that we see in Him
(on the accusative εἰκόνα after μεταμορφούμεθα, see Meyer, and
compare Rom. viii. 29); we are made partakers of the divine
Nature in Him (2 Pet. i. 4) ; being baptized into Him, we have
put on the new man which after God is created in righteousness
and true holiness ( ee iv. 24), and are trangformed by the re-
newing of our mind (Rom. xii. 2), and have put on the new man,
and are renewed after the Image of Him who created Him (Col.
iii. 10); and labour and pray for grace to follow His example
(Jobn xiii. 15. 1 Pet. ii. 21), that the same mind may be in us as
was in Him (Phil ii. 5). And we have hope that He will change
our vile body also, 80 as to be fashioned (σύ; ») like unto
His glorious body (Phil. iii. 21); and that when He shall appear
we may be like Him (1 John iii. 2).
The Jews were not able to gare at the divine glory even
when reflected in Moses; they were dazzled and blinded by it,
and could not ἀτενίσαι its splendour. But we ail are enabled by
IV. 1." Διὰ τοῦτο ἔχοντες τὴν διακονίαν ταύτην, καθὼς ἠλεήθημεν, οὐκ ἐγκα-
κοῦμεν, 2” ἀλλ᾽ ἀπειπάμεθα τὰ κρυπτὰ τῆς αἰσχύνης, μὴ περιπατοῦντες ἐν παν-
the Spirit to see the Glory itself. And, besides, we are trans-
figured into it. This was more evident when miracles and super-
natural spiritual gifts were vouchsafed to the Church. But even
now the eyes of the faithful may eee gleams of the divine glory.
When we are baptized the soul receives new rays from heaven,
being cleansed by the Spirit; and we not only see the glory of
God, but receive some lustre from it, as silver receives the rays
of the Sun and reflects them. Chrysostom.
St. Paul shows that the veil on the face of Moses was a type
of the veil on the hearts of the Jews; for Moses is not now dis-
cerned by them with the heart, as he was not then with the eye...
The Jews did not understand their own Sacraments (the Pass-
over, the Manna, the smitten Rock, &c.), because the veil was
on their hearts, which did not see Christ. But when the Jew
turns to God, the veil will be removed. He bas now on his heart
the veil typified by that of Moses, but he will perceive Christ to
have been preached by Moses, when he turns to the faith of
Christ. But we, with eyes unveiled, that is, of the heart (which
is veiled to the Jew), contemplate Christ, and are transfigured by
the same image from glory (i.e. from that glory by which Moses
was transfigured) to glory, i.e. of Christ, or (it may be) from the
glory of the life of grace on earth, to the glory of the life immortal
in heaven. Tertullian (c. Marcion. v. 11).
— καθάπερ ἀπὸ jov Πνεύματος) as from the Lord, the
Spirit ; i.e. as might be reasonably expected from the divine
energy, and vivifying power, and gracious loving-kindness of Him
Who is no other than the Almighty and Everlasting Lorp Jz-
novag (the Everlasting I am, the Author of all life and being),
and therefore able to do all things, and Who is also the Holy
Spirit, whose special office it is, by His own blessed effusion, to
regenerate, renew, sanctify, and transform us into the image of
God in Christ.
Observe how the Apostle here calls the Spirit Lord, rd
Πνεῦμα Κύριον καλεῖ. Chrys.
It is hence evident that in the previous place also (v. 17) he
called the Spirit Lord. Theodoret.
St. Paul had said above (v. 6) that the Spirit is the ‘ Giver
of Life’’ (ζωοποιεῦ. He had said also that the Lord Jehovah
Who spake to Moses is the Holy Ghost.
See also Basil on the word Κύριος, the Lonp JEHOVAH, pre-
dicated by St. Paul of the Holy Ghost, as cited by Bp. Pearson,
note (Art. viii. pp. 691, 592). :
St. Paul says also that the process of transformation and
transfiguration of the Christian into the divine Image, is operated
by the energy of God the Holy Ghost. Cp. Rom. viii. 16B—17 ;
Gal. iv. 6. 1 Cor. vi. 17; xii. 11. 2 Cor. i. 22.
These important statements concerning the Nature and Office
of the Holy Spirit deserve careful consideration.
The Holy Spirit is Κύριος = mim, Jehovah, the “I ΑΜ
that I am,” the ὁ ὧν, the self-existing First Cause. He is the
Author and Giver of Life to the soul, (ωσποιός.
The Church Universal has embodied (against the Macedo-
nian Heretics, the πνευματόμαχοι, who denied the Godhead of the
Holy Ghost, Epiphan. Heeret. 84. Aug. Heeres. 52) these two
great truths in her Creed, Πιστεύω els Πνεῦμα τὸ ἽΑγιον, τὸ
Κύριον, καὶ Ζωοποιὸν, “1 believe in the Holy Ghost, the Loan,
and Giver of Lirr.”’
Cu. IV. 1. ἐγκακοῦμεν)] So A, B, D*, F, G. Els. has ἐκ-
κακοῦμεν. 8 same variety is found in Luke xviii. 1. 2 Cor. iv.
16. Gal. vi. 9. Eph. iii. 13. 2 Thess. iii. 13.
The former seems more appropriate here. The metaphor is
from military life. (See above ii. 14, and below iv. 7.) We do
not act as cowards (κακοί and deserters; we do not swerve from
the post of service in which we have been stationed by the Cap-
tain of our Salvation, Who enlisted us under His banner (2 Tim.
ii. 4) at our baptism; however hard, painful, and perilous the
service may be (i. 8), we do not abandon our colours, οὐκ éx-
κακοῦμεν, no, nor do we faint in and under our afflictions, ove
ἐγκακοῦμεν, but we remember that when He enlisted us, we re-
nounced the hidden things of darkness, and so far from deserting
our standard, or fainting under it, we fight boldly against our
spiritual foe.
2. ἀπειπάμεθα) Observe the aorist and middle voica; we re-
nounced them st our Baptism ; we put them far away from our-
selves, ἀπεῤῥιψάμεθα. (Hesych.)
2 CORINTHIANS IV. 3—7.
oupyig, μηδὲ Sododvres τὸν λόγον τοῦ Θεοῦ, ἀλλὰ τῇ φανερώσει τῆς ἀληθείας
συνιστάντες ἑαντοὺς πρὸς πᾶσαν συνείδησιν ἀνθρώπων, ἐνώπιον τοῦ Θεοῦ.
3° Εἰ δὲ καὶ ἔστι κεκαλυμμένον τὸ εὐαγγέλιον ἡμῶν,
155
e 1 Cor. 1. 18.
ch. 2. 15,
ἃ Isa, 6. 10,
3 A 3 ia
John 12. 31, 40, 45.
ἐν τοῖς ἀπολλυμένοις John Ha
ἐστὶ κεκαλυμμένον, “ “ ἐν οἷς ὁ θεὸς τοῦ αἰῶνος τούτον ἐτύφλωσε τὰ νοήματα 5 9.18.
Heb. 1. 8.
A ΄ A aA
τῶν ἀπίστων, εἰς τὸ μὴ αὐγάσαι τὸν φωτισμὸν τοῦ εὐαγγελίου THs δόξης τοῦ UST ΝΣ
Χριστοῦ, ds ἐστιν εἰκὼν τοῦ Θεοῦ. δ" Οὐ γὰρ ἑαντοὺς κηρύσσομεν, ἀλλὰ Χρι-
στὸν ᾿Ιησοῦν Κύριον, ἑαντοὺς δὲ δούλους ὑμῶν διὰ Ιησοῦν. © ‘Ori ὃ Θεὸς ὁ
εἰπὼν ἐκ σκότους φῶς λάμψαι, ὃς ἔλαμψεν ἐν ταῖς καρδίαις ἡμῶν, πρὸς φωτι-
σμὸν τῆς γνώσεως τῆς δόξης τοῦ Θεοῦ ἐν προσώπῳ ᾿Ιησοῦ Χριστοῦ.
7 aR δὲ \ \ a > 5» ΄, , 9 εε ν 2
χομεν δὲ τὸν θησαυρὸν τοῦτον ἐν ἀστρακίνοις σκεύεσιν, ἵνα ἡ ὑπερβολὴ δ 12...
fGen. 1. δ.
Ps. 74. 16.
ἃ 186. 7—9,
Acts 7. 55, 56.
Eph. 5. 8.
1 Pet. 2. 9.
Cor. 3. 5.
‘We cast them off from ourselves when we enlisted under
Christ’s banner. On the force of this middle voice, see Winer,
p- 227.
Ps μηδὲ nse ae See ii. 17. ee
. κεκαλυμμένον) veiled. He keeps up the of the
λυμμα, the veil on the face of Moses. Η ate
— ἐν τοῖς ἀπολλυμένοι:] See on ii. 15.
4. ὁ θεὸς τοῦ αἰῶνος τούτου͵] The Devil. (Cicumen.) See
John xii. 31; xiv. 30; xvi. 11. Eph. ii. 2; vi. 12.
— τὰ νοήματα] See iii. 14, and notes.
How wretched, therefore (argues the Apostle), is the con-
dition of the Znfidel under the Gospel. Far worse than that of
the Jews under the Mosaic Dispensation, ‘‘ whose carcases fell in
the wilderness.” (1 Cor. x. δ.) See the comparison here with
their case, as described before, iii. 14. The eyes of the Jews
were blinded by Satan, that they could not see the glory of
Moses ; the eyes of the Infidel are blinded by Satan, that they
cannot see the Glory of Christ, Who is the Image of God, Whose
Glory reveals itself to the eyes of the faithful in the countenance
of Jesus Christ. (v. 6.)
And therefore the case of the Jew rejecting Christ is far
more desperate than that of those who rebelled against Moses,
and perished in the desert. See this comparison more fully de-
veloped in the Epistle to the Hebrews, ii. 1—3; xii. 18—25.
This intellectual and spiritual blindness of Unbelief is the
punishment inflicted by retributive justice on the moral pravity of
those who do not use their faculties, whether of mind or body,
in obedience to the Law of God Who gave them, and to His
“ Deus his qui non credunt sed nullificant (ἀθετοῦσιν) Kum,
infert cecitatem’’ (Irenaeus). And he quotes this passage of
St. Paul, and Rom. i. 28, Because they would not retain God in
their knowledge, He gave them up to a reprobate mind; and
2 Thess. ii. 10—12.
As S. Augustine says (c. Julian. Pelagian. νυ. 3), “" Ceecitas
cordis, quam solus removet Illuminator Deus, et peccatum est,
quo in Deum non creditur, et pena peccati, qua cor superbum
digné animadversione punitur, et causa peccati chim mali aliquid
ceci cordis errore committitur.”” And in Ps. ii., “Ira Dei est
mentis obscuratio, que consequitur eos qui legem Dei trans-
grediuntur.” And in Serm. 117, “ Vindicat Deus in anima
aversé ἃ se exordio poenarum, ipsd ceecitate; qui enim avertit se
ἃ lumine vero, jam csecus efficitur. Nondum sentit poenam, sed
jam habet.”
The origin of spiritual blindness is Disobedience. Dis-
obedience to God’s will, however made known to men, whether
by Reason and Conscience (the Law written in our hearts), or
in Holy Scripture, is always punished by Him with spiritual
blindness.
This Disobedience shows itself in two ways ;
(1) By ¢usts of the flesh, such as uncleanness, covetousness,
and the like; and
(2) By intellectual and spiritual sins, such as pride of reason,
want of attention to evidence, wilfulness, self-love, self-conceit,
self-sufficiency, restless eagerness for self-display, desire of worldly
glory and pre-eminence, impatience of neglect, resentment, and
contempt of others.
Here was the cause of the fall of Angels, who disobeyed the
law of their being, which was obedience to God. Here was the
cause of the blindness of Heathenism: The prince of the power
of the air worked in the children of disobedience. (Eph. ii. 2.
Cf. Rom. i. 21. Eph. iv. 18.) Their blindness was the judicial
penalty inflicted upon them for turning away their eyes from the
true light, which is God.
Here was the cause of the blindness of the Israelites in the
wilderness; they would not rejoice in the light which shone from
the pillar of fire, but took up the éabernacle of Moloch, and the
star of their god Remphan, whose name is Blindness. (See on
Acts vii. 43.)
The practical conclusion from these facts is :
In all systems of Morals and Theology, there must be the
fandamental principle, that God is the only source of light to the
soul. As in the natural world, it is not so much the eye which is
the cause of vision,—for it cannot see in the dark,—but it is the
sun in the heavens, which by its luminous beams paints pictures
on the retina; and these pictures are the only means by which
the mind is enabled to hold converse with the visible world ; so is
it in the spiritual universe. Christ, the Sun of Righteousness,
illumines the spiritual iris with His divine rays, which pass
through the lens and penetrate the pupil of the inner eye, and
delineate images on the camera obscura of the soul. But unless
He does this work, and unless the spiritual organ and optic nerve
of the heart is rightly disposed by obedience, and quickened by
the Spirit of God to receive this illumination, all is dark within.
The commandment of the Lord is pure, and giveth light unto the
eyes. (Ps. xix. 8.) When Thy word goeth forth, it giveth light
and understanding unto the simple. (Ps. cxix. 130. Prov. vi. 23.)
Open Thou mine eyes, that Imay see the wondrous things of Thy
law. (Ps. cxix. 18.)
This spiritual illumination is vouchsafed only to those who
obey God: If any man will do His will, he shall know of the
doctrine. (John vii. 17.)
If this light is not vouchsafed, spiritual darkness prevails.
The inner eye is blinded by the evil one; it cannot see the .
things of the Spirit, which are spiritually discerned. (1 Cor.
ii, 14.
-- sede τοῦ Θεοῦ] the Image of God. On this phrase as
applied to Christ, see on Col. i. 15.
1. ἐν ὀστρακίνοις σκεύεσιν) in earthen vessels,—vases of terra
cotta, —Kepapucd.
On the word σκεῦος see Mark xi. 16. John xix. 29. Rom.
ix. 21. 2 Tim. ii. 20. σκεύη κεραμικὰ, Rev. ii. 27. Cp. Rev.
xviii. 12. The human body is fitly so called, being formed from
the earth, χοϊκὸν (1 Cor. xv. 47. 49. Gen. ii. 7; iii. 19), and
feeble and fragile as a vessel of clay, and destined for the dust
(Job iv. 19; xiii. 12).
As to the treasure in vessels of clay, earthenware, cp. Pers.
ii. 10: ea
Sub rastro crepet argenti mihi seria!”
It may be, that St. Paul, in describing the progress of the
Gospel preached by his Ministry, still keeps up the military
metaphor (see above, iv. 1), and has here in his mind the cir-
cumstances of a Triumphal Procession (ii. 14), in which it was
usual to carry vessels (θησαυροῦ filled with gold and silver coin
(‘stips’), which were dispensed by the conqueror. See the de-
scription in Plutarch of the Triumph of Paulus Aimilius, where
he says: ‘Next went those who carried the gold coin in vessels
which held three talents each, like those that contained the
silver, and which were to the number of seventy-seven.”
We (says the Apostle) carry the treasure of Christ; we bear
it through the world, in its triumphal progress; we dispense it to
the people; but we bear it, not in vessels of gold and silver,—like
those in which the treasure of earthly conquerors is borne,—
but in vessels of clay ; in order that the excellency of the power
of what we dispense in the Ministry of the Word and Sacraments
may be, and be seen to be, of God, and not of men.
— ἵνα] in order that. The conjunction ἵνα marks God's pro-
vidential design, in committing His spiritual treasure to frail men,
as its depositories and dispensers. On this use of ἵνα, see 1 Cor.
i, 15, and Winer, p. 408 ; and cp. Philem, 13.
God chose Fishermen and Publicans to be the first Preachers
of the Gospel; in order that poe be seen, by the weakness
2
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wedcts2.24 ὁ ἐγείρας τὸν Κύριον ᾿Ιησοῦν καὶ ἡμᾶς σὺν ᾿Ιησοῦ ἐγερεῖ, καὶ παραστήσει σὺν
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chil 5 τὴν εὐχαριστίαν περισσεύσῃ εἰς τὴν δόξαν τοῦ Θεοῦ.
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q Pe 30.5 ὁ ἔσωθεν ἀνακαινοῦται ἡμέρᾳ Kal ἡμέρᾳ.
1 Pat. 1. 8,
θλίψεως ἡμῶν καθ᾽ ὑπερβολὴν εἰς ὑπερβολὴν αἰώνιον βάρος δόξης κατεργάζεται
Of the instruments used, and by the greatness of the work
done by their means, that the effect was not due to the human
instruments, but to the Divine Agent Who wrought by them.
See 1 Cor. i. 27—29.
Herein is the power of God magnified, when He works
mighty things by weak means. His strength is perfected in our
weakness, (2 Cor. xii. 9.) Chrys.
God is Τιρδιο to work by human means, even in the most
signal manifestations of His mercy,—such as the reception of
Saul into the Church at Damascus, and of Cornelius, the first-
fruits of the Gentile world at Cesarea. Although He had called
the one by the mouth of Jesus Christ Himself from heaven, and
the other by an Angel, yet He sent them both to hear the Word,
and receive the Sacrament of Baptism from the hands of men.
See above on Acts ix. 6.
So, in the ordinary dispensations of His gifts to the soul, He
uses the simplest elements; the element of Water in Baptism,
the creatures of Bread and Wine in the Holy Communion. He
consigns the golden treasure of Regeneration and Renewal to
those earthen vessels—those fictile urns—in order that from the
greatgess of the gift bestowed, and from the simplicity of that in
which it is conveyed, all may see and confess that the excellency
of the Gift is from God.
8. θλιβόμενοι ἀλλ᾽ οὐ στενοχωρούμενοι)]ΖὨες See below Rom. ii.
9; viii. 35.
10. πάντοτε τὴν νέκρωσιν τοῦ ᾿Ιησοῦ ἐ. τ. σ. περιφέροντες]
always bearing about the putting to death of Jesus: “ mortifica-
tionem Jesu.” Jren. v.13. Cp. Tertullian c. Marcion. v. 1),
and see Primasius here.
Observe, he does not say τὸν θάνατον, the death of Jesus,
but τὴν νέκρωσιν, the putting fo death, the Crucifixion.
We who die daily (1 Cor. xv. 31) for Christ, and are being
killed all the day long (Rom. viii. 36) for His sake, and are in
deaths oft (xi. 23), and are crucified to the world (Gal. vi. 14),
and by the world, and are conformed to the likeness of Christ's
death, in order that we may also be conformed to the likeness of
His Resurrection (Rom. vi. 5), we bear about and display to
the world the Crucifixion of Christ in our own body: we bear it
about, not as a thing of which we are ashamed, but in which we
glory, as the very cause of all our hope and joy.
What is the putting to death of Jesus which the Apostle
bare about with him? It is the death by which he died daily, by
which he also preached the Resurrection. Christ’s power is
shown by the ability He gives us to die daily, and by the deliver-
ances which He works for us. Chrysostom.
— ἵνα καὶ ἡ (ωή] that the life also of Jesus may be made mani-
fest in our body. For if we suffer with Him, we shall also
reign with Him. (2 Tim. ii. 12. Rom. viii. 17; ix. 36. 2 Cor. vi. 9.)
S. Ireneus hence proves the doctrine of the Resurrection of
the Body. The sufferings which the Apostle endured in the Body,
preached his belief in its fature glory. Cp. on I Cor. xv. 32;
and Tertullian c. Marcion. vii.: “ Hee fictilia vasa, in quibus
tanta nos pati dicit Apostolus, in guibus etiam mortificationem
circumferimus Domini, hanc substantiam Deus resuscitaturus
est, in qu4 pro fide Ejus tot tolerantur, in qua mors Christi cir-
cumfertur.””
11, of (ζῶντες we that live are daily being delivered, παραδιδό-
μεθα (present); the very essence of our life is to die daily for
12. ὁ θάνατος ἐν ἡμῖν---ἡ δὲ (cor) ἐν ὑμῖν) The Death of
Martyrs is the Life of the Church; the Blood of Martyrs is the
Seed of the Church. Tertullian. See on Acts viii. 1—4.
18. κατὰ τὸ γεγραμμένον] according to what is written. The
Psalm which St. Paul here quotes (Ps. cxvi. 10) is one of thanks-
giving, in which David praises God for his own deliverance. As
David returns thanks to God for his marvellous rescue from his
enemies when he was in despair, so we for our surprising deliver-
ances from our perils.
It is one of the Pealms chosen by the Church for the reli-
gious use of women on their deliverance from the pain and peril
of childbirth.
14. σὺν Ἰησοῦ) with Jesus. So B, C, Ὁ, E, F, G, and
Lachm., Tisch., Meyer, Alf. Elz. bas διὰ ᾿Ιησοῦ, with D*¥**,
I, K, and many Cursive MSS. and Fathers.
Some Expositors interpret the words of a spiritual Resur-
rection, but this seems to be erroneous.
Some MSS. have EFIPEI here, but the future, ἐγερεῖ, was
the reading of MSS. in the second century.
Hence Tertullian (de Resur. Carnis, c. 44), arguing for the
future Resurrection of the Body, thus quotes this passage:
“ Scientes quod qui suscitavit Jesum, et nos suscitabit cum Ipso,
qui jam resurrerit ἃ mortuis. Qui ‘cum Ipzo,’ nisi quia ‘ cum
Ipso’ ‘ sicut Ipsum,’ sapit? (i.e. σὺν αὐτῷ is equivalent to ὡς
αὐτόν). Si vero δίομέ Ipsum, non utique sine carne.”
ἃ 20 Primasius understands the words civ ᾿Ιησοῦ, ‘ simi-
liter Jesu, si cam eo moriamur.’
Com 1 Cor. vi. 14, Θεὸς καὶ τὸν Κύριον ἤγειρε, καὶ ἡμᾶς
ἐξεγερεῖ: and St. Paul says, Eph. ii. δ, ἡμᾶς σννήγειρεν ἐν
Χριστῷ.
And hence S. Polycarp, ad Phil. ο. 2: ὁ ἐγείρας αὐτὸν ἐκ
νεκρῶν καὶ ἡμᾶς ἐγερεῖ, ἐὰν ποιῶμεν αὐτοῦ τὸ θέλημα.
On comparison of those passages with the present, we cannot
entertain any doubt of St. Paul’s meaning, which is expressed
concisely so as to affirm,
(1) That we shall be raised in our bodies; and
(2) That our future Resurrection will be due to Christ’s past
Resurrection (see 1 Cor. xv. 20, 21), and to the fact of our being
incorporated in Him, and dwelling in Him, and dying with Him.
See vo. 10, 11.
(3) That He will raise us, 20 as to be with Jesus (cp.
1 Thess. iv. 17), and so shall we be ever with the Lord. Hence
he speaks of those who are laid asleep in peace through Jesus
(διὰ Ἰησοῦ), being brought together with Him (σὺν αὐτῷ).
(1 Thess. iv. 14.) They who are buried with Him in baptism
(Rom. vi. 4. Col. ii. 12); they who have died with Him, will
live with Him (Rom. vi. 8); they who suffer with Him (Rom. viii.
17), they will also reign with Him (2 Tim. ii. 11, 12).
16. ἡμέρᾳ καὶ ἡμέρᾳ] Hebraismus. Esther iii. 4. Ps. Ixviii.
19. Wetstein.
11. καθ ὑπερβολήν] ὑπερβολὴ, from ὑπερβάλλω, to shoot
beyond ; and καθ᾽ ὑπερβολὴν εἰς ὑπερβολὴν is to be joined with
the verb, as in Gal. i. 13, καθ᾽ ὑπερβολὴν ἐδίωκον, and 2 Cor. i. 8,
καθ᾽ ὑπερβολὴν ἐβαρήθημεν.
The light affliction, by its lightness, as placed in the opposite
scale, and by its nature as affliction, makes the scale of glory and
reward to mount high into the air, καθ᾽ ὑπερβολὴν els ὑπερβολὴν,
so as more than to reach the examen, or beam, of the balance.
Cp. Rom. viii. 18. Matt. v. 11, 12, 1 Pet. i. 6, 7.
2 CORINTHIANS IV. 18.
en
ἡμῖν,
18 * μὴ σκοπούντων ἡμῶν τὰ βλεπόμενα; ἀλλὰ τὰ μὴ βλεπόμενα: τὰ γὰ
V. 1—10. 157
r Rom. 8. 24.
\ Heb. Itt.
βλεπόμενα πρόσκαιρα, τὰ δὲ μὴ βλεπόμενα αἰώνια. V.!* Οἴδαμεν yap, ὅτι, ἐὰν « Jod4. 19.
ἡ ἐπίγειος ἡμῶν οἰκία τοῦ σκήνους καταλυθῇ, οἰκοδομὴν ἐκ Θεοῦ ἔχομεν,
, 3 , 2 3 a 3 a
κιαν ἀχειροποιίητον, αιωνιον, EV τοις oupavots.
τὸ οἰκητήριον ἡμῶν τὸ ἐξ οὐρανοῦ ἐπενδύσασθαι ἐπιποθοῦντες, ὃ εἴ ye καὶ ἐνδυ-
ἃ 19. 25, 26.
οἷ- Ps. 56. 9.
b ‘ ἐφ Ἢ Μ" ; 2 eae re
2” Καὶ yap ἐν τούτῳ στενάζομεν, 2 Ft. 15
2 Esdr. 2. 45.
, 3 Ν ε , 4c Ν bY εν 3 A , ,’
. a, ι [3 T Ve 1 Cor. 15, 53—
σάμενοι οὐ γυμνοὶ εὑρεθησόμεθα. Καὶ γὰρ οἱ ὄντες ἐν τῷ σκήνει στενάζομεν «10.
βαρούμενοι, ἐφ᾽ ᾧ οὐ θέλομεν ἐκδύσασθαι, ἀλλ᾽
θνητὸν ὑπὸ τῆς ζωῆς.
ἐπενδύσασθαι, ἵνα καταποθῇ τὸ Rev. 3.19.
ἃ Isa. 29. 38.
δ᾽ ἀὉ δὲ κατεργασάμενος ἡμᾶς εἰς αὐτὸ τοῦτο Θεὸς, ὁ δοὺς ἡμῖν τὸν ἀῤῥαβῶνα "".1.3:.
τοῦ Πνεύματος.
Eph. 1. 18.
& 4. 30.
e Heb. 11, 18.
f Rom. 8. 24, 25.
8 * Θαῤῥοῦντες οὖν πάντοτε καὶ εἰδότες, ὅτι ἐνδημοῦντες ἐν τῷ σώματι ἐκδη- ior is is:
μοῦμεν ἀπὸ τοῦ Κυρίου, 7' διὰ πίστεως γὰρ περιπατοῦμεν, οὐ διὰ εἴδους, ὃ " θαῤ-
ch. δ. 18.
Pail. 1, 28.
Ps. 62. 12.
ῥοῦμεν δὲ, καὶ εὐδοκοῦμεν μᾶλλον ἐκδημῆσαι ἐκ τοῦ σώματος, καὶ ἐνδημῆσαι 1ετ.11. 10.
& 32. 19.
Matt. 25. 33.
πρὸς Tov Κύριον. ὃ Διὸ καὶ φιλοτιμούμέθα, etre ἐνδημοῦντες εἴτε ἐκδημοῦντες, Matt. 35, 81,
a Lal Lal re 2.
εὐάρεστοι αὐτῷ εἶναι. 39" Τοὺς yap πάντας ἡμᾶς φανερωθῆναι Set ἔμπροσθεν fds, 2. 12.
a a a a & 4.5.
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ἔπραξεν, εἴτε ἀγαθὸν, εἴτε κακόν.
Col. 3. 24, 25.
Rev. 2. 238.
18. μὴ σκοπούντων ἡμῶν τὰ βλεπόμενα] Observe the
words here used for seeing. Things, which are looked at and dis-
cerned by the bodily eye, are not the scope of our spiritual vision.
He does not say τὰ ὁρώμενα, but τὰ βλεπόμενα, which is some-
thing more.
— τὰ γὰρ βλεπόμενα---αἰώνια͵] Quoted by 8. Ignatius, in
his Epistle to the Romans, c. 3, where he introduces the
with the words οὐδὲν φαινόμενον αἰώνιον, and thus marks the
difference between the objective ob and the subjunctive μὴ, as
here used by St. Paul: μὴ σκοπούντων ἡμῶν---μὴ βλεπόμενα.
Cp. Winer, p. 429.
We who walk by faith and not by sight (v. 7. Rom. viii. 23
—25. Heb. xi. 1—27), contemplate with our inner eye those
objects which we cannot look at with our outward eye; for we
know that those things which we can look at with our outward
eye are temporal, but those things which we cannot so discern
are eternal. Therefore he adds, νυ. 1, οἴδαμεν γὰρ κιτ.λ.
As was expressed by the Author of the “ Night Thoughts,”
in the Inscription placed at the end of the arcade in his garden,
“ Invisibilia non decipiunt.”
Cu. V. 1. τοῦ σκήνους] of the tabernacle, in which we now
dwell. See νυ. 4; and Bp. Middleton here, Ὁ. 472; and Winer,
p. 98. The σκῆνος, or temporary tent, of the natural body on
earth, is contrasted with the efernal mansion of the glorified body
in heaven. ᾿
2. ἐπενδύσασθαι] to put on (ἐπί) in addition.
The glorified body will not only be an ἔνδυμα, or indts-
mentum, but an ἐπ-ἔνδυμα, or super-indumentum. See Ὁ. 3, and
above on | Cor. xv. 35, and S. Jerome ad Pammachium (tom. iv.
p. 323), who says: St. Paul declares that this mortal will put
on immortality ; that is, that the flesh will not be annihilated, but
be spiritualized, glorified, and beautified ; as the Auman body of
Christ was at the Transfiguration, when He was still recognized
_ as before, “ut eadem membra solis fulgore rutilantia Apostolorum
oculos preestringerent.””
Therefore (he adds) St. Paul does not desire to be unclothed,
but to be clothed upon; that is, not to lose his mortal flesh, but
to have it super-invested with heavenly glory. ‘‘Nemo super-
induitur, nisi qui anté vestitus est.” And in another place he
says: ‘ Dicit Apostolue, Nolumus exspoliari sed (volumus) super-
vestiri, ut absorbeatur mortale hoc ἃ vitd, ne acilicet al ore ab
animé deseratur, sed, anima inhabitante in corpore, fiat inclytum,
quod ἘΞ ingloriam erat.’”’ 8. Jerome ad Marcell. (tom. iv.
p- 166).
8. εἴ γε καὶ ἐνδυσάμενοι οὐ γυμνοὶ εὑρεθησόμεθα] yee truly,—
if when we have even put on our bodies again we shall be found
to be not naked.
The body itself is called here an ἔνδυμα, indumentum ; but
the fature glory of the risen body is called an ἐπ- ἔνδυμα (see
νυ. 4), super-indumentum: and they who rise with the ἔνδυμα of
their bodies, but without the ἐπ- ἔνδυμα of that glory which is
for the Saints, are properly called γυμνοὶ, naked, to
their endless shame. (Dan. xii. 2.) ἫΝ above on ] Cor. xv. 37,
which is the best exposition of this text.
Similarly the word γυμνὸς in the Apocalypse describes the
absence of spiritual clothing. (Rev. iii. 17, 18; xvi. 15.)
Hence Tertullian (de Res. Car. c. 4) well interprets ἐπενδύ-
σασθαι by “ superinduere virtutem ccelestem immortalitatis ;”
and c. Marcion. v. 12: ‘‘Mortuai recipient corpus super quod
induant incorruptelam de coelo ... . uti devoretur mortale hoc ἃ
vita, dum eripitur morti per superindumenium demutationis.”
Similarly Chrys., Theodoret, and Theophylact explain
γυμνὸς here to mean, not clothed with the garb of glory and
immortality,—the marriage garment of the heavenly nuptials
of Christ and His Bride the Church glorified (Jren. iv. 36. 6),
which will be given to the Righteous only, and which will be like
that of Christ’s glorified body (Phil. iii. 21. Jren. v. 13. 3, 4.
1 Cor. xv. 53); whereas the Wicked will be despoiled even of
that beauty and grace which they bad as men upon
earth, and will be made like to Evil Angels and Fiends in the
lake of fire.
Hence therefore we groan and labour here on earth, in
order that we may not be despoiled by fire with the Wicked,
but be superinvested with Immortality with the Righteous.
Primasiue.
4. τῷ σκήνει} the tabernacle of our body. 86 συ. 1.
6. ἀῤῥαβῶνα τ. TI.) See i. 22.
6. ἐνδημοῦντε----ἐκδημοῦμεν} we being at home in the body
are absent from the Lord. An assertion of the separate exist-
ence of the disembodied spirits of the righteous, in ἃ state of
peace and happiness in the inéerval between their Death and the
Resurrection. See above on. Luke xxiii. 43.
7. διὰ πίστεως) by faith as the means,—the way, which we
pass through, and hy which we are guided, as a traveller is by a
road. Cp. Rom. viii. 25. Winer, p. 339.
10. φανερωθῆναι) to be made manifest. However now we may
endeavour to disguise ourselves from the eyes of men; or how-
ever much we may be misconceived and misrepresented by them,
we shall then be all displayed in our true colours, and all the
secrets of all hearts will be made known, in the presence of men
and angels, at the Judgment-seat of Christ.
— ἔμπροσθεν τοῦ βήματος τοῦ Χριστοῦ] Hence S. Polycarp
ad Phil. 6, ἀπέναντι τῶν τοῦ Κυρίου καὶ Θεοῦ ἐσμεν ὀφθαλμῶν,
καὶ πάντας δεῖ παραστῆναι τῷ βήματι τοῦ Χριστοῦ, καὶ
ἕκαστον ὑπὲρ ἑαντοῦ λόγον δοῦναι.
- ἵνα κομίσηται ἕ. τὰ διὰ τοῦ σώματος) in order that each
man may then receive what he has laid up in store for himself by
means of his body ; according to the things which he did or
practised (ἔπραξεν) by the same body's instrumentality when he
was upon earth. See on Eph. vi. 8. Col. iii. 25. Gal. vi. 8.
2 Cor. ix. 6.
The aorist ἔπραξεν happily marks the earthly life past, as
appearing then to be only like a single moment of time, compared
with eternity.
That which shall then be received will be either a reward or
punishment; a reward for the good, a punishment for the evil
done in the body: and that which shall receive the reward, and
be liable to the punishment, is not only the soul but the body. It
stands not, therefore, with the nature of a just retribution, that
ὑπ." ἧκ ἃ-.
158 2 CORINTHIANS V. 11—15.
teh. 4.2. 11! εἰδότες οὖν τὸν φόβον τοῦ Κυρίου, ἀνθρώπους πείθομεν, Θεῷ δὲ πε ώ-
Jude 38.
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Χριστοῦ συνέχει ἡμᾶς,
he which sinned in one body should be punished in another, or
that he which pleased God in his own flesh should see God with
other eyes. As for the wicked, God shall destroy both their soul
and body in hell (Matt. x. 28), but they which glorify God in their
body and their spirit, which are God's (1 Cor. vi. 20), shall be
glorified by God in their body and their spirit; for they are both
bought with the same price, even the blood of Christ. (1 Cor. vi.
20.) The Sodies of the Saints are the members of Christ (1 Cor.
vi. 15), and no members of His shall remain in death; they are
the femples of the Holy Ghost (1 Cor. vi. 19), and therefore if
they be destroyed, they shall be raised again. For if the Spirit
of Him that raised up Jesus from the dead dwell in us, as He
doth, and by so dwelling maketh our bodies temples, He which
raised up Christ from the dead, shall also quicken our mortal
bodies by His Spirit that dwelleth in ue. (Rom. viii. 11.) Bp.
Pearson.
Farthermore, the identity of the dying and rising body will
appear by those bodies-which shall never rise, because they shall
never die. This may be considered not only in the translations
of Enock and Elias, but also in those whom Christ shall find
alive at His coming, whom He shall not kill, but change. The
dead in Christ shall rise first ; then they which are alive and re-
main shall be caught up together with them in the clouds to meet
the Lord in the air; and 60 shall they ever be with the Lord.
(1 Thess. iv. 16,17.) If those which are alive shall be caught
up as they are alive with the same bodies, only changed into glo-
rified and spiritual bodies, that is, with the same bodies spiri-
tualized and glorified, certainly those which were dead shall rise
out of their graves to life in the same bodies in which they lived,
that they may both appear alike before the Judge of the quick
and the dead. (Acts x. 42.) Otherwise the saints, which shall
be with God and with the Lamb for evermore, would be chequered
with a strange disparity, one part of them appearing and con-
tinuing with the same bodies in which they lived, another part
with others. Bp. Pearson on the Creed, Art. vi. p. 709.
Because it is here said that every one would be judged ac-
cording to what he Aas actually done in the body, the Pelagians
hence argued that Jnfanée are sinless, and that there is no such
thing as Original sin, or, at least, that it has no gad/f, and is
not liable to punishment.
But, if for argument’s sake it be allowed that St. Paul’s as-
sertion here respects Infants, which may be doubted (see viii. 12),
then we may say with Aug., Epist. 217, p. 1220, ‘‘ Scimus etiam
sabe secundum ea gue per corpus geaserunt recepturos vel
num vel malum. Gesserunt autem non per se ipsos, sed per
eos quibus pro illis respondentibus et renuntiare diabolo dicuntur
et credere in Deum, unde et in numero fidelium computantur,
pertinentes ad sententiam Domini dicentis, ‘Qui crediderit et
baptizatus fuertt salvus erit.’”? (Mark xvi. 16.) And by nature
we are all in Adam, and we all sinned in him, and are guilty before
God. See Rom. v. 12. Eph. ii. 2.
18. ἐξέστημεν, ΘεΦ] If we were beside ourselves in boasting of
ourselves, and s0, in your eyes are chargeable with folly (see
xi. 1—19; xii. 6. 11, γέγονα ἄφρων), it was not for the sake
of any glory to ourselves, but to God, Whose Ministers we are,
and Whose grace has made us what we are, and to Whom there-
fore be all the praise. (1 Cor. xv. 10. 2 Cor. iii. 5, 6.)
14. ἡ ἀγάπη τοῦ Χριστοῦ] The love which Christ showed in
dying for us constrains us to suffer gladly, even death, for you.
(See Eph. v. 2.) Walk in love, as Christ also bath loved us, and
given Himself for us (ὑπὲρ ἡμῶν) an offering and a sacrifice to
God. (1 John iii. 16.) He laid down His life for us, and we ought
to lay down our lives for the brethren. (John xv. 12.)
15. κρίναντας τοῦτο, ὅτι els—tpa of πάντες ἀπέθανον.) The
Love of Christ constraineth ue, having formed this judgment,
viz., because One died in the stead of all mankind, then ail Man-
kind died in Him.
Elz. bas ei after ὅτι, but this arose from 8 misunderstanding
of ὅτι, which means because, and is not found in the best MSS.
— εἷς ὑπὲρ πάντων ἀπέθανεν) One (i.e. Christ) died for ail,
as their Proxy and Substitute, in their stead.
Christ, the Second Adam, summed up all Mankind in Him-
self. He died for all, and all died in Him; and since He is also
the Everlasting Word, the Co-eternal Son of God, and rose again
15. ματος ὑπὲρ ἡμῶν, iva ἔχητε πρὸς τοὺς ἐν προσώπῳ Kavywpuevous, καὶ οὐ καρδίᾳ.
131 Εἴτε γὰρ ἐξέστημεν, Θεῷ εἴτε σωφρονοῦμεν, ὑμῖν: 16 ἡ γὰρ ἀγάπη τοῦ
κρίναντας τοῦτο, ὅτι εἷς ὑπὲρ πάντων ἀπέθανεν, ἄρα
from the Dead, He rescued all Mankind, whose Nature He had
taken, from corruption, and raised it to Immortality. See Athanas.
De Incarnatione Verbi Dei, § 9, 10, p. 44, who refers to this pas-
sage of St. Paul, and to 1 Cor. xv. 11. Heb. ii. 9—14.
It has indeed been alleged ig Aare recent Expositors that
wherever ὑπὲρ is used in the N. T. to declare the great doctrine
of the Alonement, it signifies only for the benefit of, i.e. that
Christ died for the good of, Mankind, but that it never signifies
that He died in the place of Mankind.
This assertion is made even by some in expounding the pre-
sent passage ; but
(1) It is unquestionable that ὑπὲρ is used to signify im the
stead of, by St. Paul. See Philem. 13, ἵνα ὑπὲρ σοῦ διακονῇ
μοι. 1 Tim. ii. 6, concerning Christ’s sacrifice, δοὺς ἑαυτὸν ay ί-
λυτρον ὑπὲρ πολλῶν. See on | Cor. i. 13, and on 1 Cor. xv. 3,
and Winer, p. 342.
(2) St. Paul’s argument here would fail, if ὑπὲρ does not signify
in the place qf. If a person has done a thing merely for the good
of others, it cannot be said that they did it; but if a person has
done a thing in the place of others, as their Sponsor and Repre-
sentative, it is rightly said that they did it. ‘‘ Qui facit per
alium facit per se.” The Sponsors at Baptism renounce the Devil
and profess faith in Christ not only for the good of the Child
baptized, but in the place of the Child; and therefore the Child
is rightly said to have renounced the Devil, and to Aave professed
Jaith in Christ. So Christ died, not only for the good of Man-
kind, but in the place of Mankind.
And therefore the Apostle rightly concludes (which otherwise
he could not have done) that ali men died (ἀπέθανον) in Christ.
This is the true meaning of his words (στάντες ἀπέθανον), all
died, and not, as the words are sometimes translated, ali were
dead; a translation at variance with the true use of the aorist
ἀπέθανον, which is applied here to all men, as well as to Christ.
It is urged by those who maintain the opinion above men-
tioned, that if St. Paul had used ὑπὲρ as meaning in the stead of,
he could not have added that He rose again (ἐγερθέντι), as he
does in v. 15. For it is alleged, that Christ did not rise again
in our stead.
But this objection has no weight. St. Paul adds that Christ
rose again as well as died, for a very good reason, viz., to prove
that Christ, Who was the Proxy of Mankind in His Death for
the sins of the whole World, was accepted as such by God.
This great Doctrine of the vicarious suffering of Christ, and
of the full, perfect, sufficient sacrifice, oblation, and satisfaction
which He made for us, as our Head and Representative, and that
other Truth, no less important, of our Justification by our virtual
Resurrection in Him, are well expressed by Dr. Barrow (Serm.
xxx. Vol. v. p. 69).
God, in the Death of our Lord, did manifest His wrath to-
ward us, and execute His justice upon us. So in raising Him
thence correspondently God did express Himself appeased, and
His law to be satisfied. As we in His suffering were punished
(the iniquity of ue all being laid upon Him, lea. liii. 6), 30 in
His tion we were acquitted and restored to grace. As
Christ did merit the remission of our sins and the acceptance of
our persons by His Passion, 20 God did consign them to us in
His Resurrection, it being that formal act of grace whereby,
having sustained the brunt of God’s displeasure, He was solemnly
reinstated in favour, and we representatively or virtually in Him ;
80 that (supposing our due qualifications, and the performances
requisite on our ) we thence become completely justified,
having not only a just title to what Justification doth import, but
a real instatement therein, confirmed by the Resurrection of our
Saviour, whence He was delivered for our offences, and raised
again for our Justification. (ore iv. 25.)
Our Justification and Absolution are rather ascribed to the
Resurrection of Christ than to the Death; for that indeed his
Death was a ground of bestowing them, but his Resurrection did
accomplish the collation of them. For since, the Apostle argues,
God hath acknowledged satisfaction done to His justice by dis-
charging our Surety (Christ) from restraint, and from all farther
prosecution,—since, in a manner 80 notorious, God hath declared
His favour toward our Prozy,—what pretence can be alleged
against us, what suspicion of displeasure can remain? Had Christ
2 CORINTHIANS V. 16—18.
οἱ πάντες ἀπέθανον, καὶ ὑπὲρ πάντων ἀπέθανεν, ἵνα ot ζῶντες μηκέτι ἑαντοῖς
ζῶσι, ἀλλὰ τῷ ὑπὲρ αὐτῶν ἀποθανόντι καὶ ἐγερθέντι.
9 e aA 9. " a aA 2.0.9 Ν , > 9 ,
Ὥστε ἡμεῖς ἀπὸ τοῦ νῦν οὐδένα οἴδαμεν κατὰ σάρκα' εἰ δὲ καὶ ἐγνώκαμεν
κατὰ σάρκα Χριστὸν, ἀλλὰ νῦν οὐκ ἔτι γινώσκομεν.
Ὥστε εἴ τις ἐν Χριστῷ, καινὴ κτίσις" τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονε
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18 P Τὰ δὲ πάντα ἐκ τοῦ Θεοῦ, τοῦ καταλλάξαντος ἡμᾶς ἑαυτῷ διὰ Χριστοῦ, e410.
only died, we should not have been condemned, our punishment
being already undergone; yet had we not been fully discharged
without that express warrant and acquittance which His Rising
doth imply. So may St. Paul be understood to intimate when be
saith, If Christ be not raised, your faith is vain, ye are yet in
your sine. (1 Cor. xv. 17.) He (saith 5. Chrysostom), by His
Resurrection, dissolved the tyranny of death, and with Himself
raised up the whole world. By His Resurrection not only the
natural body of Christ was raised, but the mystical Body also;
each member of His Church was restored to life, being thoroughly
rescued from the bondage of corruption, and translated into a
state of immortality, 80 that God, saith St. Paul, hath quickened
us together with Christ, and raised us together, and made us to
sit together in heavenly places in Christ Jesus. (Rom. viii. 21.
Eph. ii. 5, 6.)
Hence in our Baptism (wherein Justification and a title to
eternal life are exhibited to us), as the Death and Burial of Christ
are symbolically undergone by us, so therein also we do interpre-
tatively rise with Him. Being, saith St. Paul, buried with Christ
in Baptism, in it we are also raised together with Him. (Col. ii.
12, 13.) And Baptism, St. Peter telleth us, being antitype of the
through the flood, doth save us by the Resurrection of
Christ presented therein. (1 Pet. iii. 21.) Dr. Barrow.
— ἄρα of πάντες ἀπέθανον] then all died in Him. Christ was
the Representative, Proxy, and Substitute of all Mankind, and, in
His Death, all died; all collectively (of πάντες, the ail) died,
were summed up in Him, and suffered Death, the penalty of the
sins of all. So all Men died in Christ’s Death.
And He died for all, in order that He might rise for all,
and might live for all (Heb. vii. 25), and so all might rise and
live in and by Him.
We all died in Him, died to sin, died to our lusts, died to
our old man: and we died, not in order that we might remain
dead, but in order that we might rise again, and live in newness
of life as new creatures (v. 7) in Him, and that we might live, not
to ourselves, but to Him Who died and rose again for us.
And how are we to rise for Christ, and to live for Him? By
showing to Him, in His Members, the same love that He showed
ἊΝ us; that is, by being ready to suffer for them as He suffered
for us.
Therefore the Love which Christ showed to us constraineth
us to labour for the salvation of all, by endeavouring to reconcile
all to God. (νυ. 23.)
Thus we imitate Him in the καταλλαγὴ or At-onement which
He wrought for us.
— οἱ (Gvres] they who live by virtue of Christ’s Resurrec-
tion, they who are incorporated into Him Who is the “ Resur-
rection and the Life.”
16. οὐδένα οἴδαμεν κατὰ σάρκα] we know no one according to
the flesh. The words κατὰ σάρκα are opposed to κατὰ πνεῦμα.
See i. 17, and 1 Cor. i. 26, and iii. 3, 4.
The sense is, we regard no one according to carnal con-
siderations; we do not look at men κατὰ πρόσωπον (see v. 12),
according to their outward appearance ; we measure no one by
mere worldly standards of secular power, learning, eloquence, or
wealth ; but we regard men κατὰ πνεῦμα, spiritually, and as they
are in Christ, Who is no respecter of persons.
In Him all men died. For He died for all. And He died
for all, in order that all might rise by the first Resurrection of the
spiriteal Regeneration, and live in Him and to Him, and 80 rise
again to everlasting glory in the Second Resurrection at the Great
Day.
7 An Christians are engrafted into His Body. They have
arisen by “the washing of Regeneration and Renewal of the
Holy Ghost. The Old Man is buried in them by virtue of their
baptism, in which they have been buried with Christ, wherein also
they arose with Him, that they should walk in newness of life.
(Col. ii. 12. Rom. vi. 4.) Henceforth they have another con-
versation, another life,—that which is from above.” Chry-
sostom.
And so Theodoret here; νεουργηθέντες διὰ τοῦ παναγίου
βαπτίσματος τὸ τῆς ἁμαρτίας ἀπεξεδυσάμεθα γῆρας. And 50
Theophyl.
— εἰ δὲ καὶ ἐγνώκαμεν κιτ.λ.} if we have ever known Christ
Himself according to the flesh. St. Paul is not here speaking
of himself personally, but of himself as a Christian Man and
Minister. He says ἡμεῖς, we; and If any one is in Christ (i.e.
whosoever is in Christ) he is a new creature.
The comparison here is therefore not between different
periods in St. Paul’s own life, subsequent to his conversion and
ordination to the Apostleship, but between the state in which he
was before and after his Baptism.
Therefore the notions which have been built by some on this
passage, as to a gradual development in St. Paul’s Apostolic
Teaching, are groundless.
His meaning is,—Before we were made Christians, the Cross
was unto us a stumbling-block or foolishness. (1 Cor. i. 23.) We
regarded Christ merely κατὰ σάρκα, with carnal eyes ; we saw Him
only as a Man,—poor, despised, rejected, crucified by the Rulers
of this world ; we even thought it a duty to do many things con-
trary to the Name of Jesus of Nazareth. (Acts xxvi. 9.)
But now the scales are fallen from our eyes (Acts ix. 18) ;
the veil has been taken from our hearts. We see the glory of
God in the face of Jesus Christ. We glory in the Cross, and in
that alone. (Gal. vi. 14. Philem. 7, 8.) We know nothing but
Jesus Christ, and Him crucified. (1 Cor. ii. 2.)
There is another sense in which the Apostles themselves
might be said not to know Christ after the flesh; which is ex-
pressed by S. Leo, who observes (Serm. 69), that though Christ
retained His human body after the Resurrection, yet it was be-
come “ corpus impassibile, imwmortale, incorruptibile, ita ut merito
dicatar caro Christi in eo quo fuerat statu ante passionem,
nesciri.
By His Resurrection and Ascension He changed and glorified
that flesh which He took from us; and we in hope and expecia-
tion are already changed and glorified, because we His Members
are risen in our Head. See Athanas. de Incarnat. § 10. Look-
ing at Christians as thus transfigured in Christ, we may be said
not to know them κατὰ σάρκα. And so Theoph. here.
And this sense, both as regards Christ and Christians, is
adopted by Augustine c. Faustum, xi. 7. Though in another
lace (Serm. 5) he says, ‘‘ When we knew Christ carnally, we
ἴον iim only as man, but now we know Him as God co-equal
with the Father.’ And so in his 147th Epistle ‘de Videndo
Deo,” c. 35, he interprets this knowledge which is not after the
flesh, as equivalent to faith in Christ.
11. εἴ τις ἐν Χριστῷ) Cp. xii. 2, οἶδα ἄνθρωπον ἐν Χριστῷ.
— τὰ ἀρχαῖα] More significant than ἀρχαῖα. The old things
ts ἀρχαῖα), the original things of the old Adam passed away
m us in our Baptism; they were drowned then, as Pharaoh
and his host were in the Red Sea; and now all things have
become and are new to us in Christ.
Observe the aorist παρῆλθεν, used to express the ng
away of the old things at a particular time, when the Old Man
was buried in us, and the New Man raised up in us; and observe
also the perfect tense γέγονε, used to describe the state which
then succeeded and still continues.
The Apostle refers to Isa. xliii. 18, μὴ μνημονεύετε τὰ
πρῶτα, kal τὰ ἀρχαῖα μὴ συλλογίζεσθε, ἰδοὺ ἐγὼ ποιῶ καινά.
Cp. Rev. xxi. δ, ἰδοὺ καινὰ πάντα ποιῶ.
18. τοῦ καταλλάξαντος ἡμᾶς ἑαυτῷ) who reconciled us to
Himself through Christ.
On this subject the reader may be reminded of the following
words of Bp. Pearson: We must conceive that was angry
with mankind before He determined to give our Saviour. We
cannot imagine that God, Who is essentially just, should not
abominate iniguity. The first affection we can conceive in Him
upon the lapse of man, is wrath and indignation. God therefore
was most certainly offended before He gave a Redeemer; and
though it be most true that He so loved the world that He gave
His only-begotten Son (John iii. 16), yet there is no incon-
gruity in this,—that a Father should be offended with that son
which he loveth, and at that time offended with him when he
loveth him.
Notwithstanding therefore that God loved men whom He
created, yet He was offended with them when they sinned, and
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gave His Son to suffer for them; that through that Son’s obedi-
ence He might be reconciled to them.
This Reconciliation is clearly delivered in the Scriptures as
wrought by Christ. For all things are of God, Who hath recon-
ciled us to Himself by Jesus Christ (2 Cor. v. 18); and that by
virtue of His death; for when we were enemies, we were recon-
ciled unto God by the death of His Son (Rom. v. 10) making
peace through the blood of His cross, and by Him reconciling
all things unto Himself. (Col. i. 20.)
In vain it is objected, that the Scripture saith our Saviour
reconciled men to God, but no where teacheth that He recon-
ciled God to man; for in the language of the Scripture, to recon-
cile a man to God, is in our vulgar language to reconcile God to
man,—that is, to cause Him Who before was angry and offended
with him, to be gracious and propitious to him. See 1 Sam.
xxix. 4. Matt. v. 23, 24.
In the like manner we are said to be reconciled unto God,
when God is reconciled, appeased, and become gracious and
favourable unto us; and Christ is said to reconcile us unto God,
when He hath moved and obtained God to be reconciled unto us,
when He hath appeased Him and restored us unto His favour.
Thus when we were enemies we were reconciled to God,—that
is, notwithstanding he was offended with us for our sins, we were
restored unto His favour by the death of His Son. (Rom. v. 10.)
Whence appeareth the weakness of the Socinian exception,
that in the Scriptures we are said to be reconciled unto God; but
God is never said to be reconciled unto us. For by that very ex-
pression it is understood, that he which is reconciled in the lan-
guage of the Scriptures, is restored unto the favour of Him Who
was formerly offended with that person which is now said to be
reconciled. As when David was to be reconciled unto Saul
(1 Sam. xxix. 4), it was not that David should lay down his
enmity against Saul, but that Saul should become propitious and
favourable unto David: and therefore, where the language is,
that David should be reconciled unto Saul, the sense is, that
Saul, who was exasperated and angry, should be appeased, and 20
reconciled unto David. By. Pearson (on the Creed, Art. x.
p- 677). See also on 1 Tim. ii. 6.
— τὴν διακονίαν τῆς xataddAayis] The Ministry of Recon-
ciliation, committed by Christ to the Apostles, and to the Christian
Priesthood after them in succession to the end of time, is exer-
J
(1) In Preaching the Word ; thus opening the kingdom of
heaven by the key of know! ν
(2) In the Sacrament of Baptism; thus actually receiving
men into the Household of God by the opened Door.
(3) In Absolution of Penitent Sinners; especially in the
Pardon pronounced and conveyed in, and sealed by, the Holy
Sacrament of the Lord’s Supper.
Their office which they so exercise is a Ministry (διακονία),
because they only apply the meang instituted by God for the
salvation of men; and the virtue and efficacy of what they
minister is not from them who dispense the means, but from
Him Who instituted the means, and Who conveys the blessings
of spiritual birth, life, health, recovery, and salvation, by the
instrumentality of the means which He has appointed, and of
those whom He has appointed to minister them.
See the Authorities on this subject in Theophilus Angli-
canus, Part i. chaps. xiii. and xiv.
19. omen head having oe sao adnan of His
grace (for Himself) in us, as in v osen for that purpose—
earthen and fragile though we be (iv. 7).
Q1. ph γνόντα ἁμαρτίαν) Him Who did not know sin. Here
μὴ, the subjective negative, is supposed by some Expositors to
correct the notion of those who condemned and crucified Christ
asa sinner. Winer, p. 430.
But it rather serves to indicate that, although, and even
because, God knew Christ to be perfectly sinless (for unless He
had been perfectly sinless, He could not have redeemed sinners),
He treated Him as Sin in the abstract ; in order that Christ
might be “the Lord Our Righteousness, and that we might be-
come the Righteousness of God, in Him.’
— ἁμαρτίαν éxolycev] The sense of this expression is to be
explained from a consideration of the word ποιῶ as used in N. T.
2 CORINTHIANS V. 19—21.
καὶ δόντος ἡμῖν τὴν διακονίαν τῆς καταλλαγῆς" 94 ὡς ὅτι Θεὸς ἦν ἐν Χριστῷ
κόσμον καταλλάσσων ἑαντῷ, μὴ λογιζόμενος αὐτοῖς τὰ παραπτώματα αὐτῶν,
καὶ θέμενος ἐν ἡμῖν τὸν λόγον τῆς καταλλαγῆς.
0 τ Ὑπὲρ Χριστοῦ οὖν πρεσβεύομεν, ὡς τοῦ Θεοῦ παρακαλοῦντος δι᾽ ἡμῶν,
- δεόμεθα ὑπὲρ Χριστοῦ, καταλλάγητε τῷ Θεῷ. 7 " Τὸν μὴ γνόντα ἁμαρτίαν
ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν, ἵνα ἡμεῖς γενώμεθα δικαιοσύνη Θεοῦ ἐν αὐτῷ.
It cannot mean that God made Christ to δὲ sin. For how
could He that is sinless become Sin in the abstract? How could
He be said to have sin? Such an expression (as Awg. says,
Serm. 134 and 155), “ intoleradile videretur, absit!'’ But God
treated Him, accounted Him as such, and gave Him up, sinless
as He was, and known by Him as such, to suffer as sin for our
sakes, as our proxy and substitute. (See Isa. liii. 5, 6. 9—12.)
The Lord laid on Him the iniquity of us all. He bore the sin of
many; and Rom. viii. 3. 1 Pet. ii. 22; and above on v. 14.
The verb ἐποίησεν is here used as in John v. 18, ἴσον ἑαυτὸν
ποιῶν τῷ Θεῷ: viii. 53, τίνα ceavrdy ποιεῖς: x. 33, σὺ by-
Opwwos ὧν ποιεῖς σεαντὸν Θεόν. 1 John i. 10, ψεύστην ποιοῦ-
μεν αὑτόν.
Hence 8. Augustine, in applying Psalm lxix., "" 1 paid them
the things that I never took,” to Christ, says, ‘‘ Non peccavi, et
poenas dabam ;” and says that He was “ delictorum susceptor,
non commissor,” and “‘delicta nostra sua fecit, ut Suam Justi-
tiam nostram Justitiam faceret.”
This interpretation seems preferable to that of some Ex-
positors who regard ἁμαρτίαν sin, as equivalent to a sacrifice for
sin; though not without some authority from the LXX. Lev.
iv. 8. 10. 21. 24. 34; v. 9—12; vi. 25. But ἁμαρτία is here
opposed by St. Paul to δικαιοσύνη.
The passage in Gal. iii. 13, where Christ is said to have been
made a curse for us, has been quoted in support of the exposition
that Christ was actually made to de sin. But it does not autho-
rize such a notion as that. St. Paul explains there what he
means, viz. that Christ was made the olject of execration, for
“cursed is every one that hangeth on a tree.” But a person
may be holy—and Christ is perfectly holy—and yet be subject to
acurse. See Matt. v. 11. Luke vi. 22; vii. 33.
A curse is the expression of another's judgment on the
person who is subject to it; but it does not alter the essential
character and qualities of the person who is under it.
Hence Theodoret says here: ‘‘ He Who was sinless suffered
the death of sinners; and having been called that which we were
Ng sin), He called us that which He was (viz. Righteousness) ;
for He gave us the riches of Righteousness as a gift.’? Compare
Chrys. and Theoph. here; and Bp. Bull on Justification, Answer
to Stricture xi. § 10; and Bp. Sanderson (iii. p. 65), who thus
: That alone satisfactory punishment of our blessed Lord
and Saviour Jesus Christ, was not at all for His own sins,—far
be the impiety from us so to imagine; for He did no sin, neither
twas there any guile found in His mouth (1 Pet. ii. 22), but for
ours. He payed that which He never took (Ps. lxix. 4); it was
for our transgressions that He was wounded, and the chastize-
ment of our peace was laid upon Him.
Yet even those meritorious sufferings of His may be said in
8 qualified sense to have been for His own sins; although, in my
judgment, it be far better to abstain from such like speeches as
are of ill and suspicious sound, though they may be in some sort
defended.
But how for His own sins? His own by commission? By
no means. God forbid any man should teach, any man should
conceive so; the least thought of this were blasphemy, but His
own by imputation. Not that He had sinned, and so deserved
punishment, but that He had taken upon Him our sins (188.
liii. 5), which deserved that punishment.
As he that undertaketh for another man’s debt maketh it his
own, and standeth chargeable with it as if it were his own per-
sonal debt, so Christ, becoming surety for our sins, made them
His own, and so was punishable for them, as if they had been
His own personal sins, Who His own self bare our sins in His
own body upon the tree. (1 Pet. ii. 24.) That He was punished
for us Who Himself deserved no punishment; it was because
He was made sin for us Who Himself knew no sin. (2 Cor.
v. 21.) Bp. Sanderson.
— ἵνα ἡμεῖς γενώμεθα δικαιοσύνη Θεοῦ] that we might be
made the Righteousness of God in Him.
This is something more than the Righteousness provided by
God and accepted by Him, which is the interpretation of some
expositors. Cp. Rom. i. 17; iii. 21. 30; iv. 5; x. 3.
It is the righteousness qf God, contrasted with, and taking
the place of, the unrighteousness of man. It is the righteousness
2 CORINTHIANS VI. 1—10.
161
WIL. 18 Συνεργοῦντες δὲ καὶ παρακαλοῦμεν, μὴ εἰς κενὸν τὴν χάριν τοῦ Θεοῦ sch. 512-20.
δέξασθαι ὑμᾶς, 3 "λέγει γάρ, Καιρῷ δεκτῷ ἐπήκουσά cov, καὶ ἐν ἡμέρᾳ Heb. 1215.
Ὁ lea. 40. 8.
σωτηρίας ἐβοήθησά σοι ἰδοὺ, νῦν καιρὸς εὐπρόσδεκτος, ἰδοὺ, νῦν ἡμέρα c ποτα. 14.13.
: a 1 Cor. 10, 82.
σωτηρίας" ὃ " μηδεμίαν ἐν μηδενὶ διδόντες προσκοπὴν, ἵνα μὴ μωμηθῇ ἡ δια- ἃ 1 or 4,1. és
κονία, 4 ἀλλ’ ἐν παντὶ συνιστάντες ἑαυτοὺς ὡς Θεοῦ διάκονοι, ἐν ὑπομονῇ och. 11. 23-25.
πολλῇ, ἐν θλίψεσιν, ἐν ἀνάγκαις; ἐν στενοχωρίαις, δ" ἐν πληγαῖς, ἐν φυλακαῖς, 1:5. δὲ. δ.
9 ΄, ἐν , > 3 , 3 rg 62. ¢ , > , 7
ἐν ἀκαταστασίαις, ἐν κόποις, ἐν ἀγρυπνίαις, ἐν νηστείαις, © ἐν ἁγνότητι, ἐν γνώ- on. 10.4.
Rom. 13. 12.
oe, ἐν μακροθυμίᾳ, ἐν χρηστότητι, ἐν Πνεύματι ἁγίῳ, ἐν ἀγάπῃ ἀνυποκρίτῳ, Eph οἷν is.
Τ & λόγῳ ἀληθείας, ἐν δυνάμει Θεοῦ, διὰ τῶν ὅπλων τῆς δικαιοσύνης τῶν δεξιῶν ε εἰ. 11.6.
1 Cor, 15. 8],
Ῥε. 118. 18.
καὶ ἀριστερῶν, ὃ διὰ δόξης καὶ ἀτιμίας, διὰ δυσφημίας καὶ εὐφημίας, ὡς πλάνοι, Pe,'8- 1
καὶ ἀληθεῖς, 39" ὡς ἀγνοούμενοι, καὶ ἐπιγινωσκόμενοι, ὡς ἀποθνήσκοντες,
ἰδοὺ ζῶμεν, ὡς παιδευόμενοι, καὶ μὴ θανατούμενοι,
3&7. 8. 10,
και Matt. ele
uke 6, .
102 ὡς λυπούμενοι, det δὲ sonn ie. 23.
o& God in the Second Adam, as prevailing over the unrighieous-
ness of man in the First Adam.
Christ, God of God, took our Nature, and is God manifest in
the Flesh; and having summed up all Mankind in Himself, as
our Head, the Second Adam, suffered for our sins as our Repre-
sentative and Proxy; and by virtue of the infinite value of the
sacrifice which He in His Person, the One Christ, God as well as
Man, offered for us, and of the full satisfaction which He made,
He effected an Atonement, καταλλαγὴν, or reconciliation between
God and Man, and united us to God in Himself, being perfect God
and perfect Man; and so He took away our sins; and we, by
reason of His Incarnation and Death for us, and of our baptismal
incorporation and mystical indwelling in Him, are become (he
Righteousness of God in Him. God regards us as no longer
sinners, but as having His own righteousness in Christ. God
laid on Him the Sin of Mankind, in order that Mankind might
become the Righteousness of God in Him Who is called ‘ Euma-
NUEL,’ ‘God with us,’ and Whose Name is, ‘the Lonp (Jeho-
vah) οὔκ Ricurzousness.” (Jer. xxiii. 5, 6.) Cp. Isa. xlv. 24,
“In the Lorp have J righteousness and strength ; even to Him
shall men come. In the Lord shall all the seed of Israel be
justified.” And see | Pet. ii. 24. 2 Pet. i. 4.
Christ is more than Jehovah our Justifier, He is Jehovah
our Justice. He is made unto us by God very Righteousness
itself. (1 Cor. i. 30.) And yet more, He is made Righteousness
to us that we may be the Righteousness of God in Him. (2 Cor.
v. 21.) Which place S. Chrysostom, well weighing, says : “ This
very word δικαιοσύνη the Apostle useth to express the unspesk-
able bounty of the gift; that God hath not given us only the
operation or effect of His Righteousness, but His very Righteous-
ness, His very Self unto us.” God made Him Who knew no sin
to be sin, in order that we might be made (not righteous persons,
that was not full enough, but) Righteousness itself ; and there He
stays not yet,—not every Righteousness, but the Righteousness
of God Himself. What can be farther said? What can be con-
ceived more comfortable? Bp. Andrewes (v. p. 112).
See also Bp. Bull on Justification, Answer to Strict. xi.
§ 10, who however does not seem to give sufficient weight to the
abstract words ἁμαρτία and δικαιοσύνη. Christ was treated not
only as a sinner, but as sin in the abstract, collectively and
universally. in order that ali men, collectively and universally, as
members of the Church Universal, which is Christ’s Body, might
become the Righteousness of God in Him.
See Chrys. here, who well observes: “St. Paul expresses
here the quality itself. He does not say that God treated Christ
as a sinner, but as sin, in order that we might become,—he
or not say righteous men, but the Righteousness of God in
im.
Sometimes we meet in the Psalms with heavy complaints
of the number and burden of sins; and these passages are quoted
in the New Testament as uttered by our Redeemer, and in which
there seems to be no change of person from beginning to end.
‘We are assured by the Apostle (Heb. x. 5), that the sixth,
seventh, and eighth verses of the fortieth Psalm, “ Sacrifice and
offering thou didst not desire,” &c., are spoken by Messiah
coming to abolish the legal sacrifices, by the oblation of Himself
once for all, The same person, to appearance, continues speak-
ing, and, only three verses after, complains in the following
terms: ‘‘ Innumerable evils have compassed me about; mine
ag an have taken hold upon me, 80 that I am not able to
Jook up.”
See also Ps. Ixix. 5. The solution of this given in the
writings of the Fathers is this; that Christ, in the day of His
Vou. I1.—Paarr III.
passion, standing charged with the sin and guilt of His people,
speaks of such their sin and guilt as if they were His own,
ah irs ἰο Himself those debts for which, in the capacity
of a surety, He had made Himself responsible. The Lamb, which
under the Law was offered for sin, took the name ogy (asham),
guilt; because the guilt contracted by the offerer was transferred
to that innocent creature, and typically expiated by its blood. See
Lev. v. 6.
Was not this exactly the case in truth and reality with the
Lamb of God? ‘He did no sin, neither was guile found in His
mouth, but He bare our sins in His own Body on the tree.
(1 Pet. ii. 22.) He was made Sin for us, Who knew no sin, that
we might be made the Righteousness of God in Him.” Christ
and the Church compose one mystical Person, of which He is
the Head, and the Church the Body; and as the Body speaks by
the Head, and the Head for the Body, He speaks of her sin, and
she of His Righteousness. By. Horne (Preface to the Psalms,
p. xiv).
He takes her sin in order that she may receive His Righte-
ousness.
Cu. VI. 3. Καιρῷ δεκτῷ] In an acceptable season. A remarkable
application of inspired prophecy. It contains the Words of God
the Father to God the Son, Incarnate, and subject to scorn and
to suffering for man’s redemption, and interceding as Mediator
for His Members.
To the Son thus praying the Father says, ‘‘ In an accaptable
season I hearkened to Thee.’’ See the passage in Isaiah xlix.
6—8, which is here introduced with great propriety, when the
Apostle had been speaking of God the Father as having treated
the sinless Son as Sin; and which, therefore, is a seasonable de-
claration from God the Father that the Son’s sacrifice for sin was
accepted, and that His Prayers for the Church, which He has pur-
chased with His Blood, are heard; and it thus affords a divine
assurance, that the Grace proffered by God to all in Christ will, if
it be duly used, be available for their everlasting salvation.
1. ὅπλων -- δεξιῶν καὶ ἀριστερῶν] arms on the right hand and
on the left; that is, offensive and defensive weapons. The re-
ference is to the Sword and Spear (ξίφος καὶ δόρυ) in the soldier's
right hand, by which he attacks the enemy, and to the Shield
Gor) on his deft arm, by which he defends himself from the foe.
Blomfield on AEsch. Agam. 116, χερὸς ἐκ δοριπάλτου, i.e.
the right hand; and cp. Bengel here.
Such is the spiritual armour of the Christian soldier against
his ghostly Enemy. (See Eph. vi. 14d—17.) He has to wage a
war of attack against Satan as well as of defence. The Christian
is therefore provided by God with both kinds of weapons, —both
with spiritual sword and shield,—and he must exercise himself in
wielding both.
8. 10] Compare the beautiful language of the ancient Chris-
tian Apologist. They (the ales live in the flesh, but not
according to the flesh (see below, x. 3); they dwell on earth, and
are citizens of heaven; they obey the Laws, and mount above
the Laws with their own lives (ἰδίοις βίοις νικῶσι τοὺς νόμου) ;
they love ali men, and are ted by all; they are not known,
and yet are condemned; they are put to death, and are
alive; they are poor, and make many rich; they lack all things,
and they abound in all things; they are treated with scorn, and
rejoice therein ; they are vilified, and they are justified ; they are
reviled, and they bless; they are insulted, and they are datiful;
they do well, and are punished as evil-doers; and being punished
they rejoice, as being thereby raised to life. Justin Martyr
. 497).
(p. 497) ¥
162
2 CORINTHIANS VI. 11—17.
χαίροντες, ὡς πτωχοὶ, πολλοὺς δὲ πλουτίζοντες, ὡς μηδὲν ἔχοντες, καὶ πάντα
ich. 7. 2, δ. κατέχοντες.
1 Cor. 4. 14.
Deut. 7. 2, 8.
1 Cor. 5. 9.
Eph. 5. 7, 11.
Ecc}. 13. 17.
1 Cor. 10. 21.
11 Cor. 3. 16.
10. πτωχοῇ paupers; poorer than the poor (πένητες). See
viii. 9.
— κατέχοντες] possessing, holding fast. On the force of κατὰ,
see 1 Cor. vii. 31. ᾿
12. στενοχωρεῖσθε] Ye are straitened, ‘ angustiamini "
(Vulg.), opposed to πεπλάτυνται. There is ample room for you
all to dwell at large in my heart, πάντας ἔνδον ἔχομεν, καὶ τοῦτο
per εὑρυχωρίας πολλῆς. (Chrys.)
But ye are cramped and straitened in your own bowels. I
open my heart wide to you, but not so youto me. As to this
mode of speaking, see 1 Kings iv. 29. Ps. cxix. 32.
S. Chrysostom bas here a beautiful displaying the
tenderness and expansive largeness of St. Paul’s heart, as seen in
the numerous passages of his several Epistles, in which he pours
out an effusion of love to those whom he addresses. See 1 Thess.
i. 9; ii. 19. 2 Thess. ii. 17. Gal. iv. 15. 19. 2 Cor. vii. 7; xii.
18. Rom. i. 11. Eph. iii. 14. Col. if. 3. 7. 24. Tit. 1. 4.
2 Tim. i. 4.
18. τὴν αὐτὴν ἀγτιμισείαν) In the same manner by way of
recompense. For τὸ αὐτὸ, ὃ ἐστὶν ἀντιμισθία, see Winer, pp.
469. 546. An example of conciseness, together with apposition.
(Rom. xii. 1. 1 Thess. ii. 6. 2 Thess. i. 4, 5; ii. 14.)
14. Mh γίνεσθε ἑτερο(ζυγοῦντες axlorois) Do not become un-
equally matched (whether by marriage, or friendship, or partici-
pation in idolothyta) with unbelievers, i.e. heathens (1 Cor. vi.
6; vii. 12—15; x. 27; xiv. 23), as oxen ill yoked with other
animals; 8 conjunction forbidden by the Levitical Law. (Deut.
xxii. 9.) And hence ἑτεροζύγῳ is used by the Septuagint (Lev.
xix. 19) to describe two animals of different kinds.
Compare the compound words (used by St. Paul), érepd-
γλωσσυς, 1 Cor. xiv. 21; ὁτερο-διδασκαλεῖν, | Tim. i. 8; vi. 3.
And as to the thing itself, cp. Ovid, Epist. ix. 29, ‘Quam malé
fneguales veniunt ad aratra juvenci,’’ and the authorities for
ὁτερόζνγος in Wetstein, who quotes Hesych., ἑτερόζνγοι, of μὴ
συζυγοῦντες, which explains the dative here. Cp. Winer, p. 198.
Hence St. Paul may be expounded to express concisely here
two precepts ;
(1) Be not unequally yoked, but seek for union and partner-
ships in wedlock, friendship, &c. with persons of the same Chris-
tian faith, love, and holiness with yourselves,—what the Apostle
himself calls γνησίους συζύγους, genuine yoke-fellows (Phil. iv.
3),—that you may pace on equably side by side, “ pari passu,
passibus eequis,” and may together bear the yoke of life with
patience and concord. Cp. Juvenal xiii. 22, ‘‘ferre incommoda
vitee, nec jactare jugum.’” And cp. Theocrit. xii. 15, ἀλλήλους
ἐφίλασαν ἴσῳ (vy¢, and xiii. 15, αὐτῷ δ' εὖ ἕλκων, where the
dative may be com with ἀπίστοις here; and the description
in Aschyl. Pers. 185—199;
(2) If you are to be unequally matched at all, let it be with
any one rather than with undelievers, heathens, idolaters, ἀπίσ-
vos. For what partnership can there be of righteousness with
lawlessness? light with darkness? of Christ with Belial? the
Temple of God (which ye are) with Idols?
15. Βελίαρ) = Heb. τὴ, neguam; from root 3 = non, and,
perhaps, ‘iy, jugum, a yoke. See S. Jerome in Eph. iv., who
says, “ Belial, absque jugo, quod de collo suo Dei abjecerit servi-
tutem.” Cp. Minfert. inv. So that Belial is one who is /aw-
Jess, and submits fo no yoke; which, if so, may reflect further
light on St. Paul’s word, ἑτερο(νγοῦντες.
The A is changed into p at the end of the word, “ quod
Grecis nullum nomen desit in p.’’ Mintert., and see Gesen.
Thea, i. p. 210.
16. “Or: évouchow] St. Paul cites here Lev. xxvi. 11, 12 from
1 Τὰ στόμα ἡμῶν ἀνέῳγε πρὸς ὑμᾶς, Κορίνθιοι, ἡ καρδία ἡμῶν πεπλάτυνταν
121 οὐ στενοχωρεῖσθε ἐν ἡμῖν, στενοχωρεῖσθε δὲ ἐν τοῖς σπλάγχνοις ὑμῶν"
18) τὴν δὲ αὐτὴν ἀντιμισθίαν, ὡς τέκνοις λέγω, πλατύνθητε καὶ ὑμεῖς.
4* Μὴ γίνεσθε ἑτεροζυγοῦντες ἀπίστοις" τίς γὰρ μετοχὴ δικαιοσύνῃ καὶ
ἀνομίᾳ ; ἢ τίς κοινωνία φωτὶ πρὸς σκότος ; ' τίς δὲ συμφώνησις Χριστῷ πρὸς
Βελίαρ ; ἣ τίς μερὶς πιστῷ μετὰ ἀπίστου ;
μετὰ εἰδώλων ; Ὑμεῖς γὰρ ναὸς Θεοῦ ἐστε ζῶντος, καθὼς εἶπεν ὁ Θεὸς, Ὅτι
ἐνοικήσω ἐν αὐτοῖς, καὶ ἐμπεριπατήσω: καὶ ἔσομαι αὐτῶν Θεὸς,
καὶ αὐτοὶ ἔσονταΐ μοι λαός.
καὶ ἀφορίσθητε, λέγει Κύριος, καὶ ἀκαθάρτον μὴ ἅπτεσθε κἀγὼ
161 τίς δὲ συγκατάθεσις ναῷ Θεοῦ
1 « Διὸ ἐξέλθετε ἐκ μέσον αὐτῶν
LXX, where God is promising His presence to those who were
following the itinerant Tabernacle in the Wilderness; and thus
the Apostle teaches us to regard that Tabernacle, on its march
through the desert, as a type of the Christian Church travelling
through the wilderness of this world, and there carried up and
down, with its chosen vessels of God’s grace, which at last are
translated into, and are enshrined in, the stationary and ever-
eng, Sears of the Jerusalem that is above,—the Church
lorified. .
This is what ie declared by Ezekiel (xxxvii. 27), who adopts
some of the words here quoted by St. Paul, and to whom the
Apostle here refers, and who thus describes the days of the
Messiah: διαθήσομαι αὐτοῖς διαθήκην εἰρήνης, διαθήκη αἰωνία
ἔσται per’ αὐτῶν, καὶ θήσω τὰ ἅγιά μου ἐν μέσῳ αὐτῶν εἰς τὸν
αἰῶνα, καὶ ἔσται ἡ κατασκήνωσίς μου ἐν αὐτοῖς, καὶ ἔσομαι
αὐτοῖς Θεὸς, καὶ αὐτοί μον ἔσονται λαός" καὶ γνώσονται
τὰ ἔθνη ὅτι ἐγώ εἰμι ὁ Κύριος ὁ ἁγιάζων αὐτοὺς, ἐν τῷ εἶναι τὰ
ἅγιά μου ἐν μέσῳ αὑτῶν εἰς τὸν αἰῶνα. Cp. the promises in the
Christian Scriptures. Rev. vii. 15; xxi. 3.
17, 18. Διὸ ἐξέλθετε x.7.A.] Wherefore come ye oul. In these
verses St. Paul (as is usual with the Apostles and Evangelists,
and as was common with Hebrew Teachers) combines several
from the Old Testament, and blends them into one.
oe Surenhus. p. 557—560, and above on 1 Cor. i. 31.
The passages are Isa. xlviii. 20; lii. L1. Jer. 1. 8; li. 6. 45.
These are admonitions to fly from Babylon and its idolatrous
abominations. (Cp. Rev. xviii. 4.) And they are properly ap-
plied by the Apostle as exhortations to Christians to flee from
communion with Heathens and Idolaters in acts of idolatrous
worship (cp. 1 Cor. x. 21), and also to shun association with
them in the intimate relationships of domestic life, particularly in
Marriage (1 Cor. vii. 39). Compare Teréullian, ad Uxor., on
marriage with a heathen, ii. 2—4.
On account of the misuse of this passage of St. Paul by
some in later days, it is requisite to observe that it cannot be
rightly applied to justify separation from the Visible Church of
Christ on the plea of flaws and blemishes in her.
There were flaws and blemishes, more than enough, in the
Church of Corinth, as is shown in St. Paul’s two Epistles to that
Church, especially in the first Epistle. See above on 1 Cor. i. 2.
But St. Paul never advises any one to separate himself from
that Church. No; in his first Epistle he condemns schisms and
divisions as works of the flesh (1 Cor. iii. 3), and be exhorts the
Corinthians to be perfectly joined together in one mind (1 Cor.
i. 10), and teaches that there should be no schism in the body
ee 25), and that no spiritual gifts are of any profit without
we (1 Cor. xiii. 1—3).
He allows no one to separate himself from, or to make
schisms in, a Church, on the ples of defects in it.
If indeed a Church, in her teaching and practice, not only
adulterates what is true with what is false, and what is holy with
what is idolatrous, but also proceeds to enforce her corruptions
on others as terms of communion with her, and thus makes it im-
possible to communicate with her in what she has that is true
and holy, without communicating also with what is erroneous and
idolatrous; if she excommunicates all who do not and cannot
communicate with her in her errors and corruptions, then a schism
there is, and must be; and a sin there is, and a grievous sin.
For wherever schism is, there is sin. But the guilt of the schism
rests with her, who makes communion in her sins to be essential
and indispensable to communion with herse(f.
This is the case with the present Church of Rome.
But it is not the case with the Church of England.
2 CORINTHIANS VI. 18. ᾿ΥΙ. 1—9.
163
εἰσδέξομαι ὑμᾶς, 1δ "Kat ἔσομαι ὑμῖν εἰς πατέρα, καὶ ὑμεῖς ἔσεσθέ nies.
μοι εἰς υἱοὺς καὶ θυγατέρας, λέγει Κύριος παντοκράτωρ.
ὙΠ. | * Ταύτας οὖν ἔχοντες τὰς ἐπαγγελίας, ἀγαπητοὶ, καθαρίσωμεν ἑαυτοὺς sh. 6.18.
ἀπὸ παντὸς μολυσμοῦ σαρκὸς καὶ πνεύματος, ἐπιτελοῦντες ἁγιωσύνην ἐν φόβῳ 1958 5.5.
Θεοῦ.
4.1.
2” Χωρήσατε ἡμᾶς: οὐδένα ἠδικήσαμεν, οὐδένα ἐφθείραμεν, οὐδένα ἐπλεονεκ- b Acts 20.38
τήσαμεν. " " Οὐ πρὸς κατάκρισιν λέγω' προείρηκα yap, ὅτι ἐν ταῖς καρδίαις cch.6. 11-13.
ἡμῶν ἐστε, εἰς τὸ συναποθανεῖν καὶ συζῇν. * * Πολλή μου παῤῥησία πρὸς ὑμᾶς, ἃ εἰ. ν 14.
πολλή μοι καύχησις ὑπὲρ ὑμῶν" πεπλήρωμαι τῇ παρακλήσει, ὑπερπερισσεύομαι “51.1.34.
τῇ χαρᾷ ἐπὶ πάσῃ τῇ θλίψει ἡμῶν.
5° Καὶ γὰρ ἐλθόντων ἡμῶν εἰς Μακεδονίαν οὐδεμίαν ἔσχηκεν ἄνεσιν ἡ σὰρξ ¢ Deut. 5:1. 25,
Acts 16. 19, 23.
ἡμῶν, ἀλλ᾽ ἐν παντὶ θλιβόμενοι" ἔξωθεν μάχαι, ἔσωθεν φόβοι. §‘’ AN’ ὁ παρα- | Cor. 15. 5.
καλῶν τοὺς ταπεινοὺς παρεκάλεσεν ἡμᾶς ὁ Θεὸς ἐν τῇ παρουσίᾳ Τίτου, 7 οὐ 16.1.5...
μόνον δὲ ἐν τῇ παρουσίᾳ αὐτοῦ, ἀλλὰ καὶ ἐν τῇ παρακλήσει 7 παρεκλήθη é
ὑμῖν, ἀναγγέλλων ἡμῖν τὴν ὑμῶν ἐπιπόθησιν, τὸν ὑμῶν ὀδυρμὸν, τὸν ὑμῶν ζῆλον *”°
9.1 Cor. 16. 17, 18.
1 Thess. 3. 8, 6,7.
24,
ὑπὲρ ἐμοῦ, ὥστε me μᾶλλον χαρῆναι ὃ " ὅτι εἰ Kal ἐλύπησα ὑμᾶς ἐν TH ἐπιστολῇ, εὑ. 2.4.
ov μεταμέλομαι, εἰ καὶ μετεμελόμην' βλέπω γὰρ ὅτι ἐπιστολὴ ἐκείνη εἰ καὶ πρὸς
Spay ἐλύπησεν ὑμᾶς" > "viv χαίρω, οὐχ ὅτι ἐλυπήθητε, ἀλλ᾽ ὅτι ἐλυπήθητε εἰς ν οἱ. 5...
μετάνοιαν" ἐλυήθητε γὰρ κατὰ Θεὸν, ἵνα ἐν μηδενὶ ζημιωθῆτε ἐξ ἡμῶν.
The Church of England requires nothing to be received, as
to salvation, but what is contained in Holy Scripture,
or may be proved thereby. And she ministers the Word and
Sacraments of Christ by the hands of an Apostolical Ministry.
It is therefore not sinful to communicate with her; but it is
sinfal not to communicate with her.
Therefore a solemn warning must be addressed to all in this
comity who wilfully separate themselves from Communion with
To be blind to the solemn cautions against schism which
abound in these Epistles to the Corinthians, and to pailiate the sin
of separation from her by a text like the present, which exhorts
the Christians of Corinth to separate themselves from heathens
and idolaters in their heathenism and idolatry, is to daub with
untempered mortar (Ezek. xiii. 10), and to wrest the Scriptures,
as the unlearned and unstable do unto their own destruction
(2 Pet. iii. 16) ; and to do despite to the Holy Spirit Who wrote
them, and Who is the Spirit of Peace and Concord as well as of
Wisdom and Truth.
18. καὶ ἔσομαι) This promise also is the sum and substance
of several Scriptures blended together, particalarly Jer. xxxi. 1. 9.
Isa. xliii. 6. See Surenhus. p. 659.
Cu. VIL. 2. οὐδένα ἠδικήσαμεν--- φθείραμεν)] We injured no
man, we corrupted no man, we defrauded no man, when we were
with you. Very different was the conduct of their false teachers ;
2 Cor. xi. 19, 20.
8. εἰς τὸ συναποθανεῖν] Even to die together with you. As
those persons, among the nations, who are under a vow to die
with their friends; whence the words συναποθνήσκοντες and
commorientes. Such were “the Sacred band” (ἱερὸς λόχος)
among the Thebans (Plutarch in Pelopida), and the Soldurii
among the Gauls (Ceesar, de B. G. iii.). Cp. Horat. 2 Od. xvii.
11, “supremum carpere iter pariter parati.” Athenens, vi. 249,
B, τούτους of βασιλεῖς ἔχουσι συζῶντας καὶ συναποθνήσκον-
τας. See A Lapide and Wetstein.
δ. ἔσχηκεν) has had. This perfect tense has been altered to
the aorist ἔσχεν in some MSS., viz. B, F, G, K. But the perfect
has a peculiar force here, much more powerful than the aoriet,
which would redace the protracted feeling of anguish here to a
mere momentary pang. And it fixes, as it were, a permanent
centre, to which other things are made to converge. On that
centre the writer’s own mind is fixed, and to it he draws the mind
of his readers. Cp. i. 9; if. 13.
The sense of the passage is, We came to Macedonia. Think of
us there. Fix your minds on us ¢here ; contemplate our condition
there. We have had το respite, but in all things are afflicted ;
without, fightings; within, fears. But God comforted us in our
distress by the arrival of Titus from you.
ea We Rev. v. 7, ἦλθε, καὶ εἴληφε τὸ βιβλίον. He
came, (as I see) he Aas taken the book, which he Aolds.
— ἐν παντὶ θλιβόμενοι) The broken abruptuess of the sen-
tence represents the agitated condition of the writer’s feelings at
the time, Cp. Winer, p. 315, and see on νυ. 8.
These natural axacoluéha, which place before the eyes of the
reader the inner workings of the great Apostle’s heart, are far
beyond the rigid rules of ordinary Grammar; they belong to a
higher science, the Grammar of Nature, and even of Inspiration,
and impart an indescribable grace of tenderness and truth to
these the impassioned outpourings of his full heart. If they so
touch the soul when read now, what must have been their effect
when they sounded forth in all their original freshness, with the
living voice, in the public recitations of these Letters in the
Churches of Corinth and Achais |
%. Gore μὲ μᾶλλον χαρῆναι) so that my joy exceeded my sor-
row, great as that had been.
8. τῇ ἐπιστολῇ] the Epistle: the first to the Corinthians.
— βλέπω γάρ] For I perceive this, that that Epistle did give
you pain, although for a short time.
Βλέπω is more expressive than dpd. Do not think that
I am heedless of your feelings, and that I do not care what pain
I give you. I, though absent from you in body, contemplate your
inmost feelings, with the eyes of paternal love, and feel for you
aud with you.
9. κατὰ Θεόν] with a view to God, and not with an eye to
yourselves only, or to the world, κατὰ κόσμον. ‘‘'H κατὰ Θεὸν
λύπη est dolor animi Deum spectantis et sequentis”’ (Bengel).
And 20 Winer, p. 358, note; whereas “ ἡ κατὰ κόσμον λύπη est
dolor animi mundum spectantis et sequentis.””
This and the following verse gives the definition of genuine
Repentance, as distinguished from spurious ;
True Repentance is dolor admissi, grief for the sin com-
mitted against God; false repentance is only dolor amissi, grief
for what is lost by the sin. The former is dolor οὗ culpam, i. e.
it arises from sense of sin; the other is only dolor οὗ penam, and
is produced by fear of punishment.
The latter is the repentance of Cain, of Esau, of Saul, of
Ahab, of the Pharisees, of Judas, whose eyes were turned on
themselves and on worldly a in ἀμεῖς Ὀαρεθραίσαν of a
whence ho ndency, perhaps self-destruction.
ΤῊΣ (ance is the Repentance of David, of
the Publican, of the Prodigal, and of Peter, whose eyes were fixed
on God, and looked at their sin in its relation to Him, and to His
Purity, Justice, and Love; whence arises in the heart a feeling of
sorrow, shame, and remorse; and yet not of despeir, for
with the eyes fixed on God, the sinner sees in Him a mercifal
Father, as well as a Holy God and Just Judge; and it sees the
all-sufficient propitiation which He has provided for sin, in Christ,
and it resorts to the means of pardon and grace, which He dis-
penses by the Ministry of Reconciliation in His Church, and
by which He restores the penitent to Himself. See above, v.
20, 21. ee
164
2 CORINTHIANS VIL. 10—16. VIIL 1,2.
101° yap κατὰ Θεὸν λύπη μετάνοιαν εἰς σωτηρίαν ἀμεταμέλητον κατεργά-
ὅτι ἐν πολλῇ δοκιμῇ θλίψεως ἡ περισσεία
1 Matt. 26. 75.
Prov. 17. 22 ἠὲ
ζεται: ἡ δὲ τοῦ κόσμου λύπη θάνατον κατεργάζεται.
1 Ἰδοὺ γὰρ αὐτὸ τὸ κατὰ Θεὸν λυπηθῆναι ὑμᾶς, πόσην κατειργάσατο ὑμῖν
σπουδὴν, ἀλλὰ ἀπολογίαν, ἀλλὰ ἀγανάκτησιν, ἀλλὰ φόβον, ἀλλὰ ἐπιπόθησιν,
ἀλλὰ ζῆλον, ἀλλὰ ἐκδίκησιν. “Ev παντὶ συνεστήσατε ἑαυτοὺς ἁγνοὺς εἶναι τῷ
πράγματι.
χ οἰ. 3. 4. 18 *"Apa εἰ καὶ ἔγραψα ὑμῖν, οὐχ εἵνεκεν τοῦ ἀδικήσαντος, οὐδὲ εἵνεκεν τοῦ
1Cor. §. 1 3 2 2\? 9% a a δ ". ε» ",, ee ye a
ἀδικηθέντος, ἀλλ᾽ εἵνεκεν τοῦ φανερωθῆναι THY σπουδὴν ὑμῶν τὴν ὑπὲρ ἡμῶν
πρὸς ὑμᾶς ἐνώπιον τοῦ Θεοῦ.
a ΜΟΙ; 13) Διὰ τοῦτο παρακεκλήμεθα: ἐπὶ δὲ τῇ παρακλήσει ἡμῶν περισσοτέρως
μᾶλλον ἐχάρημεν ἐπὶ τῇ χαρᾷ Τίτον, ὅτι ἀναπέπαυται τὸ πνεῦμα αὐτοῦ ἀπὸ
πάντων ὑμῶν" ' ὅτι εἴ τι αὐτῷ ὑπὲρ ὑμῶν κεκαύχημαι, οὐ κατῃσχύνθην" ἀλλ᾽
ε , > ‘4 la en ν νε a ε a es, ,
ὡς πάντα ἐν ἀληθείᾳ ἐλαλήσαμεν ὑμῖν, οὕτω καὶ ἡ καύχησις ἡμῶν ἡ ἐπὶ Τίτου
τὰ 3.9. ἀλήθεια ἐγενήθη. 15 “ Καὶ τὰ σπλάγχνα αὐτοῦ περισσοτέρως εἰς ὑμᾶς ἐστιν,
ἀναμιμνησκομένου τὴν πάντων ὑμῶν ὑπακοὴν, ὡς μετὰ φόβον καὶ τρόμον ἐδέξ-
ασθε αὐτόν.
16. , 9 N γε ea
Pie, i ro aed τι ὡσά!, ir a gt ae ee :
ὁ Rom, 15. 26. Vit. δ Τνωρίζομεν δὲ ὑμῖν, ἀδελφοὶ, τὴν χάριν τοῦ Θεοῦ τὴν δεδομένην ἐν
ραν δ. ταῖς ἐκκλησίαις τῆς Μακεδονίας, 3
James 1. 2
Mark 12. 44
A a 2A Noe Ἁ , 4 39 “ἡ ’ 3 νΝ “
τῆς χαρᾶς αὐτῶν, καὶ ἡ κατὰ βάθους πτωχεία αὐτῶν ἐπερίσσευσεν εἰς τὸν πλοῦ-
10. σωτηρίαν ἀμεταμέλητον] salvation not to be repented
of. A striking contrast. Worldly sorrow worketh death,—
eternal death,—which is for ever to be rued. But godly sorrow
worketh salvation choral pone? pain it may now cost to
attain it) is never to be rued, but will be rejoiced in for eternity.
Observe also the distinction between μετάνοια and pera-
μέλεια.- Μετάνοια, change of mind, belongs only to the good;
μεταμέλεια, pain of mind, belongs to evil men as well as good.
Peter μετανοεῖ, as well as μεταμέλεται. Judas μεταμέλεται
(Matt. xxvii. 3), but not μετανοεῖ. Μετάνοια begins with μετα-
μέλεια, but at length delivers from μεταμέλεια; whereas pera-
μέλεια, without μετάνοια, continues to eternity.
7 On this emphatic repetition of ἀλλὰ, see 1 Cor.
vi. 11.
— πράγματι) Elz. prefixes ἐν, not in the best MSS.; and
πράγματι is to be joined with ἐν παντί.
12. οὐδὲ εἵνεκεν τοῦ ὀδικηθέντο:] not mainly and primarily for
their sakes; that is, for the sake of the incestuous person and his
father. (v. 1.) Cp. 1 Cor. νυ. 9, μὴ τῶν βοῶν μέλει τῷ Θεῷ;
Theophyl.
— ὑμῶν --ἡμῶν] So the best MSS. authorities. Elz. has
ἡμῶν---ὑμῶν.
St. Paul’s meaning is, that he wrote his former Epistle in
order that the zeal (σπουδὴ, see v. 11) of the Corinthians in
behalf of their Ministers (Paul and his associates), and in obe-
dience to their admonitions, might be made manifest among them
by their godly repentance and exercise of salutary discipline.
18. Ad... ἡμῶν περισσοτέρως μᾶλλον] So the best MSS.
Elz. inserts δὲ after περισσοτέρως, and has ὑμῶν instead of ἡμῶν.
The sense is well given in Vulg., “‘Ided consolati sumus.
In consolatione auéem nostrd abundantiis magis gavisi sumus
super gaudio Titi, quia refectus est spiritus ejus ab omnibus
vobis.”’ So Syriac, Aithiopic, and Gothic Versions.
the accumulation of comparatives denoting intensity of
feeling and vehemence of action, see Phil. i. 23, πολλῷ μᾶλλον
κρεῖσσον. Mark vii. 36. Winer, p.214. And in 2 Cor. xii. 9
8 superlative is joined with a comparative, ἥδιστα μᾶλλον.
— Τίτου] 8. Chrysostom remarks here on St. Paul’s pra-
dence in these particulars concerning Titus, which would
be very acceptable to the Corinthians, of whom he had brought
80 favourable ἃ report to St. Paul; and would prepare the Co-
rinthians, on their side, to give a hearty weloome to Titus, whom
the Apostle now designed to send back to them, in order to
gather their charitable contributions for the poor Saints at Jeru-
salem. See here viii. 6. 16. 23.
He wins their love for Titus; for nothing more cements af-
fection than a good testimony concerning those whose love is to
be won. And what the Apostle says of Titus is, that Ais arrival
from Corinth, with the report he gave of them, turned his own
sadness into joy. Chrys.
Cu. VIII. L δεδομένην ἂν ταῖς ἐκκλ.] . Acts iv. 12, δεδο-
μένον dy ἀνθρώποις, 1 John iv. 9, ἐφανερώθη ἢ ἀγάπη τοῦ Θεοῦ ἐν
ὑμῖν.
The preposition ἐν here expresses more than the dative.
The gift or grace was not only bestowed upon, but operated in,
the Churches. It was a χάρις ἐνεργουμένη, Δ grace working in
them by love, and showing itself by acts of Charity to others.
3. ἐν πολλῇ δοκιμῇ θλίψεως} in much proof of affiiction. On
the word δοκιμὴ, see ii. 9; ix. 13; xiii. 3. Rom. v. 4.
Affliction is here represented as a fire which fries the
Christian soul—as the furnace does metal—whether it is of
sterling ore, or adulterated (κίβδηλος), and therefore reprobate
(ἀδόκιμος), and which not only fries, but refines it. Jer. vi. 30.
Gen. xxiii. 16. Prov. xvii. 3; xxvii. 21, LXX. 1 Pet. i. 7,
λυπηθέντες dy πολλοῖς πειρασμοῖς ἵνα τὸ δοκίμιον ὑμῶν τῆς
πίστεως πολὺ τιμιώτερον χρυσίον τοῦ ἀπολλυμένου, διὰ πυρὸς
δὲ δοκιμα(ομένου, εὑρεθῇ εἰς ἔπαινον. ...
The Churches of Macedonia stood the trial well, and were
purified by affliction (on which see 1 Thess. i. 6; ii. 14), s0 that
their love shone more brightly in acts of kindness to others.
Their own experience of poverty and suffering made them more
sympathetic and charitable to others. ‘(Non ignara mali miseris
suceurrere disco.” Virgil.
— ἡ κατὰ βάθους wrexela] A beautiful and picturesque
image. Their penury reaching downward to a low level—like a
well, sunk to a great depth in the soil—gushed forth abundantly
in a copious stream of fresh and living water of love, in the
spiritual wealth of their Christian liberality.
On κατὰ βάθους πτωχεία, seo Winer, p. 341, and p. 377.
Thus their severe affliction produced much joy; thus their
deep Gorerty produced much riches of Alms. Chrys.
beerve, also, the Apostle does not say that it abounded to
much wealth in the amount given, but abounded to much wealth
in honest openness and heartiness (ἁπλότητι) of giving. (See
Rom. xii. 8.) For it is not the sum given, but the spirit of the
Cre nee See Βιδρλῆνε ὉΠ trae eimenas Ja eee ot
Some render ἁπλότητος by liberality, here and in Rom. xii. 8,
but this is a questionable rendering; and the sense is that in
which the is commonly used by St. Paul, in 2 Cor. i. 12;
xi. 3. Eph. vi. δ. Col. iii. 22.
᾿Απλότης is not merely simplicity, but honest openness and
freeness, and expansive of heart ("" cordis simplex dila-
tatio’’), free from all guile, and sinister considerations of self.
It is well described by Phavorinus as τὸ μηδὲν μέτ᾽ ἐπι-
volas ἐξ ἑαυτοῦ πλάττον ἣ λαλοῦν.
2 CORINTHIANS VII. 3—10.
165
τον τῆς ἁπλότητος αὐτῶν' ὃ ὅτι κατὰ δύναμιν, μαρτυρῶ, καὶ παρὰ δύναμιν
> , 4" N a , , ς« κα ᾿ , Voy
αὐθαίρετοι, 4” μετὰ πολλῆς παρακλήσεως δεόμενοι ἡμῶν THY χάριν, καὶ τὴν κοινω- Ὁ Acta 11. 29.
td a 8 , a 9 AY « »,ὔ 5
νίαν TNS OLAKOVLAS TINS εἰς TOUS aytous,
καὶ οὐ, καθὼς ἠλπίσαμεν, ἀλλ᾽ ἑαυτοὺς 1 Cor. 16.1.
ἔδωκαν πρῶτον τῷ Κυρίῳ, καὶ ἡμῖν διὰ θελήματος Θεοῦ" “ ‘cis τὸ παρακαλέσαι « ver. I.
ἡμᾶς Τίτον, ἵνα καθὼς προενήρξατο, οὕτω καὶ ἐπιτελέσῃ εἰς ὑμᾶς καὶ τὴν χάριν
2—18,
ταύτην. ἴ "᾽Αλλ᾽, ὥσπερ ἐν παντὶ περισσεύετε, πίστει καὶ λόγῳ, Kal γνώσει, 41 Cor 1. δ.
καὶ πάσῃ σπουδῇ, καὶ τῇ ἐξ ὑμῶν ἐν ἡμῖν ἀγάπῃ, ἵνα καὶ ἐν ταύτῃ τῇ χάριτι
περισσεύητε. ὃ." Οὐ κατ᾽ ἐπιταγὴν λέγω, ἀλλὰ διὰ τῆς ἑτέρων σπουδῆς καὶ τὸ 01 Cor.7.6.
τῆς ὑμετέρας ἀγάπης γνήσιον δοκιμάζων.
9 Τινώσκετε γὰρ τὴν χάριν τοῦ Κυρίον ἡμῶν ᾿Ιησοῦ Χριστοῦ, ὅτι δι’ ὑμᾶς
ἐπτώχευσε πλούσιος ὧν, ἵνα ὑμεῖς τῇ ἐκείνου πτωχείᾳ πλουτήσητε. 0 " Καὶ εἰ
f Luke 9. 58.
Phil. 2. 6, 7.
§ r. 7. 6, 25.
Cor. 9. 2.
γνώμην ἐν τούτῳ δίδωμι" τοῦτο yap ὑμῖν συμφέρει, οἵτινες οὐ μόνον τὸ ποιῆσαι
ἀλλὰ καὶ τὸ θέλειν προενήρξασθε ἀπὸ πέρυσι.
3. παρά] So B,C, ὮὉ, Ε, 6. Elz. ὑπέρ.
4. ἁγίου] Εἰς. adds δέξασθαι ἡμᾶς, not found in the best
The sense is—Instead of our being suppliante fo them for
aid, they contributed according fo their power, and beyond their
power, of their own will; praying us with much entreaty, with
to the grace and partnership in the communication (i.e.
contribution) that we were making for the saints, i. ὁ. imploring
us to allow them to be associated with us in the privilege of
offering alms to their poorer brethren at Jerusalem. See Theo-
doret , who says, τὴν ἡμετέραν παραίνεσιν προὔλαβον abrol,
δεηθέντες ἡμῶν τῆς τῶν ἁγίων θεραπείας φροντίσαι.
A blessed example of Christian Charity, anticipating the
prayer for aid; and regarding it as a boon, to be permitted to
take part in labours of love, remembering the words of the Lord
Jesus, how he said, “" It is more blessed to give than to receive”
(Acts xx. mS)
St. Paul happily applies the word χάρις, grace, to a work of
eharity, in this appeal to the Corinthians, who prided themselves
much on their own spiritual gifts and graces: and thus enforces
the teaching of his former Epistle (chap. xiii.), that no spiritual
gifts avail without charity. See νυ. 6 and v. 7, ὥσπερ ἐν παντὶ
περισσεύετε, πίστει καὶ λόγῳ καὶ γνώσει... ἵνα καὶ ἐν ταύτῃ
τῇ χάριτι περισσεύητε. Chrysostom.
δ. καὶ οὗ, καθὼς ἠλπίσαμεν, ἀλλ᾽ ἑαυτοὺς ἔδωκαν πρῶτον] and
not, as we hoped, their substance, δμέ themselves also they gave
Jirst to the Lord. On this pos pa see Acts v. 4. 1 Cor. xv. 10.
Winer, p. 439. We had in expected their substance, for we
have had experience of their love (see vii. 5), but they went
beyond our hopes, and gave themselves.
Thus he shows that, to the honour of the Macedonians, they
were not puffed up by their own works of charity, nor were so
elated by them, as to neglect other things, as if in giving their
money they had done all that was needed. No: they not only
gave their money, bat themselves. (Theoph.) Thus also he ob-
viates an objection that he had a personal end to serve in these
collections ; and shows that it was not the money of the Corinth-
fans that he desired so much as themselves. (See xii. 14.)
8. Bid] i. 6. δοκιμάζων διὰ, testing, proving, by means of.
Bengel, Winer.
9. δι’ ὑμᾶς ἐπτώχευσε πλούσιος ὥν) He, being rich, became
πτωχὸς on our account. Πτωχὸς is more humble and destitute
than πένης. He reduced himself to penury, for us, in order that
ye might become rich thereby.
Behold Him Who is rich and made Himself poor for our
sakes. By Him all things were made (John i. 3). It is a
thing to make gold than to have it. You may be rich in
gold and silver and cattle; but you could not make them. But
see Him Who was rich. All things were made by Him. Now
see Him Who made Himself poor. The Word was made flesh,
and dwelt among us (John i. 14). Who can conceive His
riches? And now think on His Poverty. He is conceived in
the Virgin’s womb. 0 femiaanty He is born in ἃ poor inn,
wrapped in swaddling clothes, laid ia a stable; He, the Lord of
heaven and earth, the Maker of Angels, the Creator of all things,
Visible and Invisible, is fed at the breast of His Mother, veils
His Majesty, is taken and bound, and scourged, and buffeted,
and crowned with thorns, nailed to a tree, pierced with a lance....
O pauperias! Augustine (Serm. 14).
10. οὐ μόνον τὸ ποιῆσαι; ἀλλὰ καὶ τὸ θέλειν προενήρξασθε
You pre-commenced,—that is, you originated of your accord,
you took the initiative, before (xpd) you received any instigation
Srom me, you pre-commenced not only the act (of beneficence),
but the desire.
The priority to which the here refers, is not (as
some have supposed) with regard to the Macedonian Christians.
This would have been an invidious comparison.
But the meaning is—‘ Ye anticipated all suggestions from
me.’ There is ἃ refined delicacy in this statement, in which he
gives to them (as it were) precedence to Aimsel/, their Teacher.
Ye outran my wishes and requests by your love.
It is to be observed, in all this discourse concerning
Almsegiving, St. Paul lays the main stress ont he cheerfulness
and eagerness to give, by which genuine Charity is ized,
and which God most loves in all offerings to Him. Cp. Exod.
xxv. 2; xxxv. 2. The Macedonians besought him to receive
their alms. And the Corinthians (he says) anticipated his appeal,
by their own desires to give.
There is therefore something very significant and instructive
in this sentence, where τὸ θέλειν, the desire, is placed above τὸ
ποιῆσαι, the act. For the act of giving might be only done at
the instigation of ofhere. But the desire to give is a free motion
of the giver. And where the desire is, there will be the act ;
bat the act is sometimes done without the desire to do it.
It may also be remarked that St. Paul applies this word
προενάρχομαι to Titus (v. 6), 88 well as to the Corinthians; and |
these are ouly passages where the word occurs in the New
Testament. Titus is commended as αὐθαίρετος, v.17, in his
appeals for alms. He anticipated St. Paul’s wishes, and volun-
tarily undertook the task of suing for the benevolence of the
Corinthians in aid of the Christians at Jerusalem. He
προενήρξατο τὴν χάριν. But to the honour of the Corinthians,
be it eaid, they anticipated the appeal by their own spontaneous
offers of aid, -- προενήρξαντο τὸ θέλειν.
St. Paul adds also that this alacrity of theirs was displayed
in the past year, (see next note,) in order to show that he does
not claim to himse(f the credit of having first excited it by his
own Epistle.
Observe how the Apostle shows that the Corinthians came
forward to this labour of love without exhortation from others ;
and of their own free will. A salutary leseon to all Christian
co! ions. Chrysostom.
— ἀπὸ πέρυσι] from last . Cp. ix. 2; and see authorities
in Welstein, ἡ πέρυσι κωμῳδία (Aris.oph), al πέρυσι πρέσβειαι
(Demosth.), πέρυσι ἐπιδημῶν (Theophrast.). Not, therefore,
necessarily, ‘‘ a year ago.”
The time to which St. Paul refers might have been not more
than nine months before. It must have been, however, before
the writing of his First Epistle, which was sent in the same year
as the Second to the Corinthians. See the Introduction.
On the use of ἀπὸ in measures of time and place, see Acts
xxviii. 23, and #Viner, p. 375. 491, 492.
St. Paal had shown to the Corinthians (vr. 1—4) that the
Macedonians had come forward and pressed him to admit them
to be his partners in making the collection for the poor. But he
would not disparage the Corinthians by extolling those of Mace-
donia. He therefore records their free overtures of a similar
one He reminds them not only of their own aecfe, but of their
wires.
And he does not say ἐνήρξασθε, but προενήρξασθε ἀπὸ
πέρνσι. 1 therefore now am only exhorting you (he means) to
accomplish that to which you yourselves, willingly outrunning
all exhortation from me, stimulated yourselves to do with all
166 2 CORINTHIANS VIII. 11—18.
1 Νυνὶ δὲ καὶ τὸ ποιῆσαι ἐπιτελέσατε, ὅπως, καθάπερ ἡ προθυμία τοῦ θέλειν,
hProv.3.28. οὕτω καὶ τὸ ἐπιτελέσαι ἐκ τοῦ ἔχεν. 12" Εἰ γὰρ ἡ προθυμία πρόκειται καθὸ
Mark 15. 45.-ά4. ἐὰν ἔχῃ τις εὐπρόσδεκτος, οὐ καθὸ οὐκ ἔχει. 18 Οὐ γὰρ, ἵνα ἄλλοις ἄνεσις, ὑμῖν
Luke2l.3. = δὲ θλῖψις, GAN’ ἐξ ἰσότητος, ἐν τῷ νῦν καιρῷ τὸ ὑμῶν περίσσευμα εἰς τὸ ἐκείνων
ὑστέρημα" iva καὶ τὸ ἐκείνων περίσσευμα γῶηται εἰς τὸ ὑμῶν ὑστέρημα,
iExod.16.18. ὅπως γένηται ἰσότης, 15' καθὼς γέγραπται, Ὁ τὸ πολὺ, οὐκ ἐπλεόνασε
καὶ ὁ τὸ ὀλίγον, οὐκ ἠλαττόνησε.
τος. 6 ἐν * Χάρις δὲ τῷ Θεῷ τῷ δόντι τὴν αὐτὴν σπουδὴν ὑπὲρ ὑμῶν ἐν τῇ καρδίᾳ
Βον 17... ίτου, 17 ὅτι τὴν μὲν παράκλησιν ἐδέξατο, σπουδαιότερος δὲ ὑπάρχων αὐθαί-
ρετος ἐξῆλθε πρὸς ὑμᾶς.
Leb. 12, 18. 181 Συνεπέμψαμεν δὲ per αὐτοῦ τὸν ἀδελφὸν, οὗ ὁ ἔπαινος ἐν τῷ εὐαγγελίῳ
aha seo and alacrity. Chrys. He makes their own acts to
me like exhortations to themselves.
11, 12. ἐκ τοῦ ἔχειν x«.7.A.] from, and according to your
means. Winer, p. 329. ἐκ signifies the standard by which a
thing is measured, as in ‘‘ ex pede, Herculem.”
This sense is unfolded in the following verse. If the alacrity
of mind of the giver is manifestly set forth as an offering to God
(like the “ panes propositionis,” or shewbread), according to what
a man may have (which God knows), it is acceptable to Him,
and is not estimated according to what he has not. As to the
difference of the conditional ἔχῃ and the definite ἔχει, see Winer,
Ῥ. 275, and Meyer here.
Cp. Aug. in Ps. 108, “ Coronat Deus in te bonitatem, ubi
non invenit facultatem. Nemo dicat, ‘non habeo,’ Charitas
de sacculo non erogatar;” and δ. Leo (Serm. iv. de Jejun.),
“ eequatur merito qui distatimpendio. Potest par esse animus ubi
dispar est census’’ (A Lepide); and on Mark xii. 42, 43. Luke
xxi. 2, 3.
15. καθὼς γέγραπται κιτ.λ.} From Exod. xvi. 18, LXX,
where the words are μετρήσαντες γομὸρ, οὐκ ἐπλεόνασεν ὃ τὸ
πολὺ, καὶ 5 τὸ ὀλίγον (al. ἔλαττον) οὐκ ἠλαττόνησε.
Thus the Holy Spirit, speaking by St. Paul, reveals to us
another specimen of the moral and spiritual meaning of the
dealings of Almighty God with the Israelites under the Levitical
Law. See on 1 Cor. ix. 9, οὐ φιμώσεις βοῦν ἀλοῶντα.
The command of God was that the manna, which the
several members of the same tent (συσκήνιοι) had gathered,
should be put together into one common stock, that it should be
συνηγμένον, συλλελεγμένον (see LXX), and then be meted out
with an homer; and when this was done, it was so ordered by
Almighty God that when the whole was measured out, each
person my exactly an homer, neither more nor less (Exod. xvi.
16—18).
God thus condemned covetousness. Chrys.
God not only gave the manna, but ordered it to be mea-
sured out, so that none could abuse God’s gift by selfishness.
Theodoret.
This St. Paul applies as a practical lesson to the members of
the Christian Church. are all συσκήνιοι, inmates of the
same spiritual tent (σκηνή); travellers together through the
wilderness of the world to the same heavenly Canaan. It is
God who rains down the manna of His bounty in their temporal
wealth. What they gather is His. And they may nof gather
only for themselves. What is by them is to be regarded
by them as belonging to ofhers, so that there may be a liberal
communication of God’s gifts to all, and that the needs of their
poorer brethren may be supplied from their abundance, and that
there may be an equality. Thus God admits them to the high
privilege of being fellow-workers with Himself in His own muni-
ficence to men.
17. cwovda:drepos] more zealous than to need any exhortation
from me. Cp. Acta xxv. 10. Phil. ii. 28. Other examples of
the use of a comparative, with relation to something understood,
may be seen in Winer, p. 217.
— ἐξῆλθε] he went forth, and now goes. Th@aorist is used
here as in the next verse. See next note, and Dfeyer and Alford
here.
18. Συνεκέμψαμεν)] I now send with him. The eorist is used
in this case as ἔγραψα, scripsi, dictavi. See Acts xxiii. 30, and
below, ix. 3. .
— τὸν ἀδελφὸν, οὗ ὁ ἔπαινος ἐν τῷ εὐαγγελίῳ! The brother,
of whom the praise (is) in the Gospel. A more significant ex-
pression than “‘ whose praise is in the Gospel.’”’ It indicates that
the praise, which the person here described desires and has, is not
any stad from men, but the approval of God, for his work in the
To whom does the Apostle refer, under this honourable
?
The person here mentioned as sent together with Titus to
Corinth, and as one, the praise of whom is in the Gospel in all
the Churches, had (as appears from St. Paul’s statement, v. 19)
been appointed by the Churches to be St. Paul’s fellow-iraveller
and coadjutor in the administration of the collection now in pro-
gress for the relief of the poor Christians at Jerusalem ;
Therefore this person must have been not only one who was
sent with this Epistle, but also one of those who afterwards ac-
companied St. Poul to Jerusalem on his subsequent visit to that
city “with the alms and offerings,” which, soon after the date of
this Epistle, he carried with him (Acts xxiv. 17) in the journey
ol saan described in the Acts of the Apostles, xx. 4—~
xxi. 17.
This consideration at once excludes Barnabas, whom some
have supposed to be here meant;
Of those persons who are mentioned in Acts xx. 4, Sopater
is also excluded, because he went with St. Paul as far as Asia
only, and not to Jerusalem. Timothy also is excluded, because
he is associated with St. Paul in writing this Epistle (i. 1), and
could not have been sent with Titus.
There remain Aristarchus, Secundus, Gaius of Derbe, Ty-
chicus, Trophimus, and St. Luke.
Of those just mentioned, only St. Luke appears to have been
St. Paul’s constant fellow-traveller to Jerusalem. Those others
(he says) went before, and waited for us at Troas; and we sailed
from Philippi to them to Troas. See Acts xx. 5.
It is evident also, from the tual recurrence of the words
106 and we in every of St. Paul’s journey from Troas (Acts
xx. 6) to Jerusalem (xxi. 17), that St. Luke was St. Paul’s
fellow-traveller from Corinth to that city.
It has been said with much confidence by some in recent times,
that, in using the word Gospel, St. Paul does not here refer to any
eoritten Gospel, and particularly not to St. Luke's Gospel, which
(they affirm) was not then written.
But, even although it be supposed for argument’s sake, that
St. Luke’s Gospel had not as yet been written, yet they who be-
lieve that St. Paul wrote by divine inspiration, may be allowed to
suppose that the holy Apostle’s words were so ordered by the
Holy Ghost that they might have afterwards a wider meaning,
beyond the range of the immediate circumstances under which
they were written.
We need not, therefore, despise the argument supplied, ἃ
posteriori, by the fact that Si. Luke’s praise was certainly, if not
then, yet soon afterwards, and has ever since been, in αἱ! the
Churches, by means of his written Gospel. And we need not
disparage the application made of these words to St. Luke by
ancient Christian writers such as Origen, Primasius, and 8. Jerome
(Epist. 50, ad Paulin.), “" Actorum noverimus scriptorum Lecam
esse medicum cujus laus est in Evangelio;”’ and again (in Ephes.
ce. 1), “ Loquitur de Lucé, cujus laus,” &c.; and by the Church
of England in her Collect for St. Luke's Day,—an application
fully justified by the event.
The gifts which qualified St. Luke for writing the Gospel
and the Acts had, it is probable, previously recommended him
also for preaching the Gospel orally, especially to those persons,
viz. the inhabitants of Macedonia and Achaia, of whom and to
whom St. Paul is now writing.
The excellency of St. Luke’s Greek style marked him out, ἃ
priori, for that’ purpose. And Church History points to St. Luke
as having written his Gospel there. ‘Lucas, Medicus, disci-
pulus Pauli Apostoli, in Achaie Beotieque partibus volumen
condidit.” Jerome (Cat. Ser. Ecc. ο. 7).
2 CORINTHIANS VIII. 19, 20. 167
διὰ πασῶν τῶν ἐκκλησιῶν" 19." οὐ μόνον δὲ, ἀλλὰ καὶ χειροτονηθεὶς ὑπὸ τῶν m1 Cor. 16. 8,4.
ἐκκλησιῶν συνέκδημος ἡμῶν, ἐν τῇ χάριτι ταύτῃ τῇ διακονουμένῃ ὑφ᾽ ἡμῶν, A -4
πρὸς τὴν τοῦ Κυρίου δόξαν καὶ προθυμίαν ἡμῶν, 3 στελλόμενοι τοῦτο, μή τις
Thus we are brought to the question, Has it been proved
that St. Paul does not refer PS ae writien Gospel, and con-
uently not to the Gospel of St. e?
Si Certainly not.
The words here are “ the praise of whom (is) in the Gospel
through all the Churches.”
It is not easy to see, how the praise of any one, and par-
ticularly how the praise of any of those who were St. Paul’s fellow-
travellers to Jerusalem (whose names are supplied by the Acts),
could be said to be through all the Churches by means of mere
oral teaching ;
The words seem plainly to point to some written document,
circulated, like St. Paul’s own Epistles at this time, by copies
through the Churches, and probably read publicly in them, as
those Epistles were, and as was the case with the Scriptures of
the Old Testament.
Such a document as this, relating the acts and words and
sufferings of Christ, would in all probability have been provided
for the Churches of Asia and Greece, who would be very desirous
to have such a History, and who were distinguished by their
literary endowments and pursuits, and to whom St. Paul had now
been preaching the Gospel for more than seven years.
See above on 1 Thess. i. 9.
As to the Gospel of St. Luke, we know from himself that it
was written before the Acts (Acts i. 1. Luke i. 1), the com-
position of which, in all probability, was not later than a.p. 63,
only four or five years afier the date of this second Epistle to
the Corinthians (see on Acts i. 1, and Introductory note to St.
Luke’s Gospel).
If, as Christian Antiquity believed, and as many reasons
suggest, St. Paul refers to some one of the written Gospels here,
when writing to the Churches of Achaia, it is most probable that
he refers to that written by St. Luke.
That Gospel was specially designed for the use of the
Greeks, and, as early testimonies affirm, was written in Greece,
and under the superintendence of S¢. Paul (see the Introduction
to it).
eccielag this to be so, we may next observe, that there is
peculiar propriety in the fact, that St. Paul, the inspired Apostle
of the Gentile Churches, here sets his Apostolic seal on that
Gospel, the Gospel of St. Luke, which was specially designed for
Gentile use.
Observe also, the person here mentioned by St. Paul was
chosen and appointed by the suffrayes of the Churches (éxeiporo-
γήθη, v. 19) to be St. Panl’s coadjutor in an important mission,
and to convey the alms of the Gentile Churches to Jerusalem.
This incident confirms the supposition that the person in
question was St. Luke.
He was St. Paul’s intimate friend and companion. Who
more likely than he to be associated with St. Paul ?
The person in question was also well known, and highly es-
teemed by all the Churches for his labours in the Gospel, and he
was chosen also for that reason.
If St. Luke’s Gospel had been written and circulated, it
would have commended him to the Churches for such 4 mission.
Here also we may, perhaps, recognize the reason for what
Dr. Paley has noticed as surprising, vis. that the purpose for
which St. Paul went to Jerusalem is never expressly mentioned
in St. Luke’s work, the Acts of the Apostles, but only comes out
incidentally in the report there given of one of St. Paul’s speeches.
(Acts xxiv. 17.)
Probably S¢. Luke’s own modesty restrained him from men-
tioning a circumstance which redounded so much to his own
honour, lest he should be suspected of praising himself (Prov.
xxvii. 2), who had been elected by the Churches to accompany
the great Apostle in this embassy of love.
Another reason for supposing that St. Paul here refers to
St. Luke is as follows :— .
It is observable that St. Paul here mentions Titus by name.
Why does he not also mention by name this companion of
Tjtus? Why does he not mention by name him, ‘‘ whose praise
is in the Gospel in all the Churches ?””
May it not be, because he was St. Paul’s fellow-traveller,
and because he was already designated as the historian of Ais
Acts, and because to praise such a person by name might have
been inexpedient, as savouring too much of that spirit which
eulogizes those from whom it expects to receive praise in re-
turn ?
Certainly there was something more than accidental in the
fact, that a person who was so constant an attendant on St. Paul,
as St. Luke was, in his journeyings, voyages, and imprisonments,
and who was chosen by the Holy Ghost to write the history—the
only history—of his Acts, as well as one of the Gospels, has re-
ceived so little notice by name from St. Paul in his fourteen
Epistles. He is there mentioned only three times, and this merely
in 8 very cursory way, Col. iv. 14. Philem. 24. 2 Tim. iv. 11.
What can be the reason of this silence ?
None more probable, it seems, can be assigned, than that
the Apostle would thus show, that the blessed Evangelist St. Luke
acted, wrote, and suffered, with a higher aim than for praise, even
from the lips of an Apostle, and that he whose praise is in the
Gospel needeth no other praise; and that the Apostle would not
expose himself to the imputation of having purchased the honour-
able record he has received from the Apostolic historian by
panegyrizing the historian himself.
Such considerations as these may perbaps also throw some
light on an interesting question which will have suggested itself to
the student of St. Paul’s history and writings;
Why a pereon so eminent as Titus was, as a fellow-worker
of St. Paul, is never mentioned by name in the Acts of the
Apostles by St. Luke ἢ
Was there any relationship between them? T¥/ue is seen
first at Antioch (see Gal. ii. 1), which was probably the native
place of St. Zuke. He was a Hellenist (Gal i.3) perhaps of
that City, and Titus was associated with St. Luke (if the above
exposition be correct) in this work of charity for the poor Chris-
tians at Jerusalem.
Did St. Luke feel a delicacy in praising by name a person
who seems to have been his co-trustee in this important and de-
licate matter of collecting and administering those pecuniary
collections in Macedonia and Achaia? Or was Titus instrumental
with St. Luke in composing and publishing the Acts of the
Apostles? And did the same reasons which deterred St. Luke
from mentioning his own name in the work of which he was the
author, and which records events at which he was present, and in
which he took a leading part, deter him from mentioning that of
Titus also?
Doubtless, if the truth were now known, as it will be here-
after, the reason would be seen to be one alike honourable to
St. Titus and St. Luke. Even now, knowing what we do of δὲ.
Titus from this and other Epistles of St. Paul, we may be sure
= St. Luke's silence concerning him is the silence of respect
and love.
Lastly, if the above reasonings are true, it is interesting and
satisfactory to reflect that the writer of the Acts of the Apostles
was not only connected by ties of personal friendship with St.
Paul, the Apostle of the Gentiles, but that he was appointed by
the suffrage of the Churches (v. 19) to be his fellow-traveller in
that important mission to Jerusalem, which was the occasion of
so many benefits to the Church, and led eventually to St. Paul’s
testimony to the at Rome; and that in reading the Acts
of the Apostles, we read a History composed by one who received
a public witness from the Churches, and who was set apart by
their voice for intimate association with the Apostle whose history
he relates.
19. χειροτονηθεί:) See Acts xiv. 23, and Wetstein here.
— ἐν} in the matter of. So B, C, and many Carsives.—
Elz. σύν.
— πρὸς τὴν τοῦ Kuplov δόξαν] with a view to the glory of God.
The reason why the person here mentioned was designated. See
also next note.
-- snap ἡμῶν] our gh desire; that is, to have a col.
league in the management of the pecuniary collection, for the
reason which he proceeds to explain, lest any one should carp
and cavil at us in this matter, as if we had interests of
our own to serve, and in order that we might provide what is
honourable in the sight of God and man. ‘
Do not think, therefore, that we are jealous of the interfer-
ence of others in this collection. We eagerly desired to have a
Coadjutor ; and one has been given us at our desire.
Elz. has ὑμῶν here against the authority of the best MSS.
20. στελλόμενοι] shunning. The Metaphor is from naviga-
tion (see Gloss. Phrynich., ap. Welstein, ἡ μεταφορὰ ἀπὸ τῶν
ἱστίων, ep. Iliad, i. 433): shifting, forling, shortening, or reefing
our sails, so as to avoid the injurious effects of a gale of calumny
from suspicious men.
2 Συνεπέμψαμεν δὲ αὐτοῖς τὸν ἀδελφὸν ἡμῶν, ὃν ἐδοκιμάσαμεν ἐν πολλοῖς
359 Εἴτε ὑπὲρ Τίτον, κοινωνὸς ἐμὸς καὶ εἰς ὑμᾶς συνεργός" εἴτε ἀδελφοὶ
*P Τὴν οὖν ἔνδειξιν τῆς ἀγάπης ὑμῶν, καὶ ἡμῶν καυχήσεως ὑπὲρ ὑμῶν, εἰς
ΙΧ. 1" Περὶ μὲν γὰρ τῆς διακονίας τῆς εἰς τοὺς ἁγίους περισσόν μοι ἐστὶ τὸ
168 2 CORINTHIANS VIII. 21—24. IX. 1—7.
BProv.3.4. ἡμᾶς μωμήσηται ἐν τῇ ἁδρότητι ταύτῃ τῇ διακονουμένῃ ὑφ᾽ ἡμῶν, 31 " προνοού-
Phi. 4.8... μενοι καλὰ οὐ μόνον ἐνώπιον Κυρίου, ἀλλὰ καὶ ἐνώπιον ἀνθρώπων.
Tit. 2. δ, 8.
1 Pet. 2. 12.
πολλάκις σπουδαῖον ὄντα, νυνὶ δὲ πολὺ σπουδαιότερον πεποιθήσει πολλῇ τῇ εἰς
oPhi.225. ὑμᾶς.
ἡμῶν, ἀπόστολοι ἐκκλησιῶν, δόξα Χριστοῦ.
roe 14.
αὐτοὺς ἐνδείξασθε εἰς πρόσωπον τῶν ἐκκλησιῶν.
a Acts 11. 29.
Rom. 15. 26.
1 Cor. 16, 1
ch. 8. 4.
Deh. 8, 10, 19, 24.
ο ch. 8. 6, 17---22.
1 Cor. 16. 2,
Tit. 8.1.
ἃ Prov. 11. 18.
& 19.17. ἃ 22.9.
Gal. 6. 8.
γράφει ὑμῖν: 3" οἶδα yap τὴν προθυμίαν ὑμῶν, ἣν ὑπὲρ ὑμῶν καυχῶμαι Maxe-
δόσιν, ὅτι ᾿Αχαΐα παρεσκεύασται ἀπὸ πέρυσι καὶ o ἐξ ὑμῶν ζῆλος ἠρέθισε
τοὺς πλείονας.
5 «"πεμψα δὲ τοὺς ἀδελφοὺς, ἵνα μὴ τὸ καύχημα ἡμῶν τὸ ὑπὲρ ὑμῶν κενωθῇ
ἐν τῷ μέρει τούτῳ" ἵνα, καθὼς ον, παρεσκενασμένοι Fre * μή πως, ἐὰν
ἔλθωσι σὺν ἐμοὶ Μακεδόνες, καὶ εὕρωσιν ὑμᾶς ἀπαρασκενάστους, καταισχυν-
θῶμεν ἡμεῖς, ἵνα μὴ λέγωμεν ὑμεῖς, ἐν τῇ ὑποστάσει ταύτῃ.
5 *Avaykatov οὖν ἡγησάμην παρακαλέσαι τοὺς ἀδελφοὺς, ἵνα προέλθωσιν
πρὸς ὑμᾶς, καὶ προκαταρτίσωσι τὴν προεπηγγελμένην εὐλογίαν ὑμῶν ταύτην
ἑτοίμην εἶναι οὕτως ὡς εὐλογίαν, καὶ μὴ ὡς πλεονεξίαν. 5.“ Τοῦτο δὲ, ὃ
σπείρων φειδομένως φειδομένως καὶ θερίσει: καὶ ὁ σπείρων ἐπ᾽ εὐλογίαις ἐπ᾽
εὐλογίαις καὶ θερίσει. ἴ" Ἕκαστος καθὼς προΐρηται τῇ καρδίᾳ, μὴ ἐκ λύπης
On St. Paul’s use of nautical terms, particularly after a
voyage and in addressing maritime people, as the Corinthians, see
above on Acts xx. 20, ὑπεστειλάμην, and Gal. ii. 12.
— ἁδρότητι) abundance; said of a rich harvest or wealthy
freight, as here. St. Paul compares himself to a mariner sailing
with a rich cargo οὗ spiritual merchandise and Christian bene-
ficence toward Jerusalem; and he eays that he so pilots the
vessel, as to decline the winds of envious censure, to which, on
account of the riches of his freight, he was ex;
21; προνοούμενοι)] So Els. and C, I, K, and Coptic, Gothic
Versions, and Clem., 3., Τὶ ¢, and Cursive MSS.
Some MSS. (B, Ὁ, E, F, G) have προονοῦμεν γὰρ, but this seems
too direct an expression of self-commendation. The participle
introduces the reason for a particular act in a delicate and modest
manner. See LXX in Prov. iii. 4, whence the quotation is; and
ep. Rom. xiii. 17, and S. Polycarp. ad Philipp. 6, προνοοῦντες
ἀεὶ τὸ καλὸν ἐνώπιον Θεοῦ καὶ ἀνθρώπων.
22. τὸν ἀδελφὸν ἡμῶν] our brother. Perhaps Silas, ἀνὴρ
μενος ἐν τοῖς ἀδελφοῖς, who had been with St. Paul as his fellow-
labourer at Corinth (Acts xviii. 5, and see Acts xv. 22. 27. 32.
34. 40; xvi. 19. 25.29; xvii. 4. 10. 14. 2 Cor. i. 19), and had
been associated with St. Paul in writing to the Macedonian
Churches. (1 Thess. i. 1. 2 Thess. i. 1.)
28. ὑπὲρ Τίτου] concerning Titus. On this use of ὑπὲρ see
2 Cor. i. 6. 8. 2 Thess. ii. 1. Winer, p. 343.
— ἀπόστολοι ἐκκλησιῶν) envoys of Churches. ‘Sent by the
Churches.” (Chrys.) The word ἀπόστολοι, used here with a ge-
nitive, and that of a Auman society, and without an article, is not
to be confounded with the words οἱ ἀπόστολοι, the Apoatles (i. e.
of Christ); nor does it give any countenance to the notion that
the title of Apostle was given as a designation to others be-
sides the Twelve, Matthias, Paul, and Barnabas. Cp. on Rom.
xvi. 7.
Cu. IX. 3. καυχῶμαι Μακεδόσιν) Iam glorying to the Mace-
donians. Cp.v.4. Therefore this Epistle was probably written
from Macedonia. See Introduction.
— ἀπὸ πέρυσι] See viii. 10.
8. Ἔπεμψα] I send the brethren (mentioned viii. 17—22)
with this Epistle. ἜἜπεμψα is used δὸ ἔγραψα, scripsi, I write;
the reference being to the time when the letter would be read
the receiver, to whom the writing and the sending of it would be
acts of past time. See Acts xxiii. 30. Above viii. 19. Phil. ii.
28. Philem. 12. Winer, p. 249.
4, ἐὰν--- Μακεδόνε: if any Macedonians come with me on my
visit to Corinth. It appears from Acts xx. 4 that Aristarchus
and Secundus of Thessalonica were with him there.
— τῇ ὑποστάσει ταύτῃ] this firm reliance. See Welstein here,
and Heb. iii. 14. Elz. adds τῆς καυχήσεως, which words are
not found in B, C, D*, F, G, and are probably a gloss from
xi. 17.
δ. εὐλογία» εὐλογία = ττγὰ (deracah), and is used for it by
LXX as: -
(1) A blessing, Gen. xxvii. 12. 36. 38. 41. Cp. Gal. iii. 14,
Eph. i. 3. Heb. vi. 7. James iii. 10. Rev. v. 12, 13;
(2) A thank-offering, α gift. Gen. xxxiii. 11, λάβε ras εὑ-
Aoylas pov. Josh. xv. 19, δός μοι εὐλογίαν.
As Theodoret observes here, St. Paul when speaking of offer-
ings of beneficence in this discourse concerning alme, does not
speak of them as gifts proceeding from one person to another,
but rather as κοινωνίαν, communication of what belongs fo many,
and not only to the (viii. 4; ix. 13. Cp. Heb. xiii. 16.
Rom. xii. 13. Gal. vi. 6. Phil. iv. 15); and as ἃ χάριν, grace, as
something freely bestowed by God, like manna (cp. 1 Cor. xvi. 3.
Ailes 16. 19; ix. 8. 14), in order to be ly and thank-
lispensed by men to
"He also it εὐλογίαν, a word used by him in speaking
of the Holy Communion (1 Cor. x. 16) as that in which men
offer the eucharistic sacrifice of praise and thanksgiving, and on
which they implore His blessing.
Thus, then, the Holy Spirit, speaking by the Apostle, repre-
sents Almsgiving not only as a duty necessarily following on the
mutual communion of the members of Christ’s body, but as a
privilege; an act of eucharistic worship due to God, the sole
Author and Fountain of al! blessings and spiritual and
temporal; and therefore rather to te called ἃ jorfed effasion of
benediction, than a painful effort of beneficence.
— ph ὡς πλεονεξίαν Do not imagine that we desire to
extort your alms from you as a benefit to ourselves, from which
we expect to reap any worldly gain (ὡς πλεονεκτοῦντες, Chrys.),
but rather we wish to thereby 8 blessing to you. Do
not therefore give gingly, as those who are constrained to
give, but give joyfully, as those who are receiving a blessing by
giving one to others. (Chrys., Theoph.)
Cp. Phil. iv. 17, “Not that J desire a gif, but fruit that
may abound to your account.” -And see below xii. 17, ἐκλεονέκ-
tno ὑμᾶς;
6, 1.) This text confirms the doctrine, that there will be αὐ.
by | ferent degrees of bliss and glory hereafter (see on Luke xix. 17.
John xiv. 2, 3. 1 Cor. xv. 41, 42), as also of different degrees of
punishment (see Matt. xi. 22. Luke xii. 47). . Chrys. in
1 Cor. Hom. xli. S. Ambrose in Lac. vi. 5. Aug. ir. c. 3,
de Civ. Dei, ii. c. 3, and in Ps. οἱ.
The Apostle teaches, that we must all be made manifest be-
fore the Judgment Seat of Christ; and lest you should say that
we shall be so made manifest, in order that the good may receive
2 CORINTHIANS IX. 8—15. X. 1—3.
ἢ ἐξ ἀνάγκης, ἱλαρὸν γὰρ δότην ἀγαπᾷ ὁ Θεός.
169
8! Δυνατὸς δὲ ὁ Θεὸς «Ῥμ. 4.1».
πᾶσαν χάριν περισσεῦσαι εἰς ὑμᾶς, ἵνα ἐν παντὶ πάντοτε πᾶσαν αὐτάρκειαν
ἔχοντες περισσεύητε εἰς πᾶν ἔργον ἀγαθόν, 3" καθὼς γέγραπται, ᾿Ἐ σ κόρ- «P1129.
πισεν, ἔδωκε τοῖς πένησιν, ἡ δικαιοσύνη αὐτοῦ μένει εἰς τὸν αἰῶνα.
102° δὲ ἐπιχορηγῶν σπέρμα τῷ σπείροντι καὶ ἄρτον εἰς βρῶσιν χορηγήσει & h Ion. 55. 10.
καὶ πληθυνεῖ τὸν σπόρον ὑμῶν, καὶ αὐξήσει τὰ γενήματα τῆς δικαιοσύνης ὑ ὑμῶν"
1 1 ἐν παντὶ πλουτιζόμενοι εἰς πᾶσαν ἁπλότητα, ἥτις κατεργάζεται 80 ἡμῶν εὖ- teh 1...
χαριατίαν τῷ Θεῷ, 13" ὅ
os. 10. 12.
ὅτι ἡ διακονία τῆς λειτουργίας ταύτης ov μόνον ἐστὶ τὰ a8 M4.
προσαναπληροῦσα τὰ ὑστερήματα τῶν ἁγίων, ἀλλὰ καὶ περισσεύουσα διὰ woh-
λῶν εὐχαριστιῶν τῷ Θεῷ, 151 διὰ τῆς δοκιμῆς τῆς διακονίας ταύτης δοξάζοντες 1 Matt. 5. 16.
τὸν Θεὸν ἐπὶ τῇ ὑποταγῇ τῆς ὁμολογίας ὑμῶν εἰς τὸ εὐαγγέλιον τοῦ “Χριστοῦ,
καὶ ἁπλότητι τῆς κοινωνίας εἰς αὐτοὺς καὶ εἰς πάντας,
ὑπὲρ ὑμῶν ἐπιποθούντων ὑ ὑμᾶς διὰ τὴν ὑπερβάλλουσαν χάριν τοῦ Θεοῦ ἐφ᾽ vy
remy ‘a
ἢ 21: 19, 20
καὶ αὐτῶν δεήσει Gaia”
ε ἣν We a
14 5
15 Χάρις δὲ τῷ Θεῷ ἐπὶ τῇ ἀνεκδιηγήτῳ αὐτοῦ δωρεᾷ.
X. 1" Αὐτὸς δὲ ἐγὼ Παῦλος παρακαλῶ ὑ ὑμᾶς διὰ τῆς πρᾳὕὔτητος καὶ ἐπιεικείας a ver. 10,
τοῦ Χριστοῦ, ὃς κατὰ πρόσωπον μὲν ταπεινὸς ἐν ὑμῖν, ἀπὼν δὲ θαῤῥώ. εἰς ὑμᾶς.
2. Δέομαι δὲ, τὸ μὴ παρὼν θαῤῥῆσαι τῇ πεποιθήσει, ἧ 7 λογίζομαι τολμῆσαι ἐ ἐπί beh. 1s. 2
Twas τοὺς λογιζομένους ἡμᾶς ὡς κατὰ σάρκα περιπατοῦντας" ὃ ἐν σαρκὶ γὰρ
good things in equal degrees one with another, and the bad may
receive evil things, he adds, in the same Epistle, that he who
soweth in blessings will reap in blessings, and he that soweth
sparingly will reap sparingly ; and though both reap, yet their
harvest will differ in measure and quantity. Jerome (c. Jovin. ii.
tom. vi. pt. 2, p. 217).
From the measure, which is according to the subject of sin,
there are, in that eternity of punishment, varieties, whereby may
be gathered a rule mach built upon in Holy Scripture,—that de-
grees of wickedness have answerable degrees in the weight of
their endless punishment. God is not wanting to the world in
any ipcinininy Mapa for the attainment of eternal life, though
many things be necessary now, which, according to our first con-
dition, we needed not. He bestoweth now eternal life as His
own free and undeserved gift, together also with that general in-
heritance and lot of eternal life, great varieties of rewards pro-
cacti to the very degrees of those labours, which to perform
Himself by His — enableth. Hooker, book v. Appendix,
No. i. p. 722. Cp. E. P. 11. viii. 4. See also Bp. Bull, Ser-
mon i. p. 168.
6. ὁ σπείρων ἐπ᾽ ebdcylas] He that soweth with blessings
from himself will reap with blessings from God. ᾿Ἐπὶ = on or
at, as the moving principle and accompaniment. See vii. 13;
iz. 13. 1 Cor. xiv. 16; xvi. 17.
Almsgiving is spiritual husbandry, which returns a rich har-
vest to the husbandman. Sow thankfully in alms, and you will
reap joyfully in blessing. Cp. Gal. vi. 7.
ἀν προΐρηται) has purposed. So Β, C, F, 6. Elz. προαι-
ρεῖται. The perfect tense is preferable. St. Paul charitably sup-
poses that the Corinthians have already made up their minds to
give liberally.
— ἱλαρὸν Bérny] a cheerful giver. Cp. Prov. xxii. 8, ὁ owel-
ay φαῦλα θερίσει κακά... ἄνδρα ἱλαρὸν καὶ δότην εὐλογεῖ ὁ
Θεός.
9. καθὼς γέγραπται)] Ps. cxii. 9. See Dr. Barrow’s Spital
Sermon on this text (Serm. xxzi. Vol. ii. p. 136—206), which
has almost exhausted the subject on which it treats—‘ The Duty
and Reward of Bounty to the Poor.” See particularly there,
p- 194, 195.
— Ἐσκόρπισεν) He winnowed out, and gave of His winnow-
ings to the poor. St. Paul keeps up the metaphor of the hus-
bandman. He sows in alms, and reaps a rich harvest. He win-
nows his harvest, and gives thereof to the poor. See on Matt.
xxv. 24.
10. χορηγήσει--- πληθυνεῖ---αὐξήσει)] So the best MSS.—Eiz.
has χορηγήσαι κιτ.λ. in the oplative mood.
On the sense of xoprryé,—properly said of a wealthy person
supplying the requisite /unds for the equipment and training of a
tragic xopds,—see the authorities in Wetstein here.
— γενήματα] Luke xii. 18.
— δικαιοσύνης] See Matt. vi. 1.
11. πλουτιζόμενοι)] A nominativus pendens evolved from the
Vou. 11.—Parr ΠῚ.
preceding words. Cp. Rom. xii. 9. Heb. xiii. 5. Eph. iv. 2.
Col. iii. 16. So δοξάζοντες, υ. 13. Cp.. Winer, p. 605.
18. διὰ τῆς δοκιμῆς] through the proof. Cp. viii. 2, and viii. 8,
and Winer, p. 340.
— δοξάζοντε)] The nominative is evolved from πολλῶν
εὐχαριστιῶν, others glorify God, and give Him thanks by means
oO and through the proof, &e. See vote on v. 1}.
The sense is, Do not suppose that the only benefit of this
collection will be that thus relief will. be provided for the necessi-
ties of the Saints. No; glory will thence redound to God. All
who see how you have received the Gospel, and have submitted
yourselves to the Lord, and how you have proved your Christian
love by aid to your poorer brethren at a distance, and to all men,
will praise God, Who is the Author of all the graces seen in your
acts. You also will receive the fruit of prayers offered on your
behalf. Blessed therefore be God for His unspeakable gift.
Theodoret.
-- ἁπλότητι See above, viii. 2, and below, Rom. xii. 8.
The word ἁπλότης denotes specially that disinterested can-
dour, and unambitious simplicity, and genuine openness of heart
and hand which God specially loves in those who give alms.
Cp. Loesner, p. 262, citing examples from Philo on this usage,
who combines the word with ἀκακία, Opif. 36 B, 39 C.
14. αὐτῶν δεήσει) glorifying God on account of the prayer
of them (the recipients of your alms) on your δελαζ, who long
after you, by reason of the exceeding grace of God, shed upon
you. This is another occasion of glory to God.
Cu. Χ. 1. παρακαλῶ διά] 1 exhort you by Christ's genileness,
as the instrument and means through which 1 would move you.
Cp. Rom. xii. 1; xv. 30. 1 Cor. i. 10.
— κατὰ πρόσωπον μὲν ταπεινός] who when present am mean
among you, bul when absent am bold towards you. The Apostle
here quotes the language of his adversaries, who thus di:
his personal ap ce. Cp. ov. 7 and 10. See Nicephor.
H. E. ii. 37. Joh. Malelas, Chron. x. p. 257, on the traditions
concerning St. Paul's stature and personal presence ; and Chrys.,
Vol. v. p. 992, ὁ τρίπηχυς ἄνθρωπος.
Κατὰ πρόσωπον, Sace to face, is opposed to ἀπὼν here, as in
Acts i iii, 13; xxv. 16. On the word ταπεινὸς see below, Rom.
xii. 16.
"2. Δέομαι δὲ, τὸ μὴ παρὼν θαῤῥῆσαι) I pray you (to take
care) that I may nol, when present, be bold. Chrys. Winer,
-- = λογίζομαι! 1νεοζον.
τινας τοὺς ig against certain persons,—namely, those
that reckon, &c. St. Paul in these two Epistles always spares
the names of his opponents and accusers. See above, 1 Cor.
iv. 18.
— κατὰ σάρκα) according to the flesh; opposed to κατὰ
Πνεῦμα, according to the Spirit. See v. 16. Hence Justin
Martyr, p. 497, es σαρκὶ τυγχάνουσιν, GAA’ ob κατὰ σάρκα
ὥσιν.
be Ζ
170 2 CORINTHIANS X. 4—14.
a x ‘ ν a ,
ch. 6.7. περιπατοῦντες οὐ κατὰ σάρκα στρατενόμεθα: 4 "τὰ γὰρ ὅπλα τῆς στρατείας
1. 10, ᾿ ‘ eae
Eph.6.13. | ἡμῶν ov σαρκικὰ, ἀλλὰ δυνατὰ τῷ Θεῷ πρὸς καθαίρεσιν ὀχυρωμάτων, ὅ “ λογισ-
oer it μοὺς καθαιροῦντες, καὶ Tay ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως τοῦ Θεοῦ, καὶ
& 8. 19. 3 αλωτί a , 3 ‘ ε ᾿ a x a 6e <2 ee
Iu ziti, αἰχμαλωτίζοντες πᾶν νόημα εἰς τὴν ὑπακοὴν τοῦ Χριστοῦ, 5" καὶ ἐν ἑτοίμῳ
ech. 18, 2, 10. a a N ¢ nen ert ,
ἔχοντες ἐκδικῆσαι πᾶσαν παρακοὴν, ὅταν πληρωθῇ ὑμῶν ἡ ὑπακοή. :
f1Cor.14.37 Υ Τὰ κατὰ πρόσωπον βλέπετε ; Εἴ τις πέποιθεν ἑαυτῷ Χριστοῦ εἶναι, τοῦτο
eres. λογιζέσθω πάλιν ἀφ᾽ ἑαντοῦ, ὅτι καθὼς αὐτὸς Χριστοῦ, οὕτω καὶ ἡμεῖς. ®*’Edy
1 John 4. 6, 8 ‘ , , , Soa éfo , ea ἔδω. ε
καὶ, Τοῖς τε γὰρ καὶ περισσότερόν τι καυχήσωμαι περὶ τῆς ἐξουσίας ἡμῶν, ἧς ἔδωκεν ὁ
ch. ᾿ n ”
& 13. 10 Κύριος ἡμῖν εἰς οἰκοδομὴν, καὶ οὐκ εἰς καθαίρεσιν ὑμῶν, οὐκ αἰσχυνθήσομαι
nicor.2.34. 9 wa μὴ δόξω ὡς ἂν ἐκφοβεῖν ὑμᾶς διὰ τῶν ἐπιστολῶν .---ἰϑ ἢ ὅτι ai μὲν ἐπιστο-
at, φησι, βαρεῖαι καὶ ἰσχυραὶ, ἡ δὲ παρουσία τοῦ σώματος ἀσθενὴς, καὶ ὃ
λόγος éfovbearnpevos—! τοῦτο λογιζέσθω ὁ Dros, ὅτι οἷοί ἐ D λόγῳ δὲ
μένος---- τοῦτο λογιζέσθω ὁ τοιοῦτος, ὅτι οἷοί ἐσμεν τῷ λόγῳ δὲ
ἐπιστολῶν ἀπόντες, τοιοῦτοι καὶ παρόντες τῷ ἔργῳ.
teh. 8.1. 121 Οὐ γὰρ τολμῶμεν ἐγκρῖναι ἢ συγκρῖναι ἑαντοὺς τισὶ τῶν ἑαντοὺς συνιστα-
νόντων' ἀλλὰ αὐτοὶ ἐν ἑαυτοῖς ἑαυτοὺς μετροῦντες, καὶ συγκρίνοντες ἑαυτοὺς
Kl Gor 12... ἑαυτοῖς, αὐ συνιοῦσιν.
wis 13 **Hyeis δὲ οὐκ εἰς τὰ ἄμετρα κανχησόμεθα, ἀλλὰ κατὰ τὸ μέτρον τοῦ
ll Cor. 4. 15, ,
4. τὰ γὰρ ὅπλα] Another use of metaphors from military
life, by means of which he had described the martial struggles,
and victorious successes, of the Christian Ministry. See on ii.
14—16; iv. 1—17.
The Armies of Imperial Rome, her Camps, and her cam-
paigns, her legionary organization and discipline; her forts and
citadels, military roads and bridges, trophies, triumphal proces-
sions, triumphal arches, triumphal columns,—objects which pre-
sented themselves to St. Paul in his travels through the Roman
empire, and were very familiar to his readers, supply the Apostle
with imagery which is consecrated and obristianized by him, and
is made eubservient to describe the conflicts and conquests of the
— δυνατὰ τῷ Θεῷ] though foolishness fo the world, yet they
are strong fo God. Weak though they may be man-ward, yet
edocs they are God-ward; for whatever we bind on earth is
und in heaven (Matt. xvi. 19; xviii. 18); whatsoever the
Ministers of Christ do lawfully in His Name, and by His Autho-
rity, is ratified by His Omnipotence,
Whether they remit or retain sins, whatsoever is done by
way of orderly and lawful proceeding, the Lord Himself hath
promised to ratify. Hooker, VI. iv. 2. Other similar passages
may be seen in Theoph. Anglican. chap. xiii. xiv.
The dative τῷ Θεῷ, God-ward, is here used as in Acts vii.
20, ἀστεῖος τῷ Θεῷ. Cp. Winer, p. 221.
9. ἵνα μ. δ. ὡς ἂν ἐκφοβεῖν] that I may not seem as it were
to terrify you by letters. “Ay softens the word ἐκφοβεῖν, as tan-
quam and quasi in Latin.
This is the only passage in the New Testament where ἂν is
used with an Infinitive, as in classical Greek it often is. Cp.
Matth. G. G. 597. ‘Ay is very rarely used in the New Testa-
ment with the Optative after Conjunctions and Relatives, but ἐὰν
takes its place. Cp. Winer, p. 277.
On the rare use of ἂν in the Septuagint, even with the
Aorist Indicative, see above on Luke xvii. 6.
— διὰ τῶν ἐπιστολῶν} by my letters.
10. φησῇ one says,—as inguit and aif in Latin. Any one
says, whom the writer does not care to specify by name. Horat.
Sat. I. i. 62, ‘‘ Nil satis est, inguit.” Heindorf,p.146. So φησὶ ἰδ
used indefinitely, as here, in the best Greek Authors. Wolf ad
Demosth. Lept. p. 288; and in LXX, Sirach xv. 12. Winer,
p. 462. As was before observed, St. Paul never mentions his
accusers by name in these Epistles.
12. éyxpiva:] to approve; ἃ metaphor from the athletic games,
in which they who were admitted to be competitors for the prize
were said ἐγ-κρίνεσθαι, and they who were rejected were said éx-
κρίνεσθαι. See Aristid. Panath. p. 109, and Wetstein here.
-- iva] to compare. 1 Cor. ii. 18.
— ἐν ἑαντοῖς éavrods perpotyres] Something more than
davrois simply. The ἐν marks that the measurement was con-
fined within themselves, instead of its being extended to others
beyond and without (ἔξω) themselves.
But we do not measure ourselves at all, but labour in the
&3.5,10. 89... κανόνος οὗ ἐμέρισεν ἡμῖν ὁ Beds μέτρου ἐφικέσθαι ἄχρι Kai ὑμῶν" 14 ' οὐ γὰρ
field which God has measured out for us. Cp. ογαί. Sat. II.
ii, 114:
“ Videas metato in agello
+ ee... fortem mercede colonum.”’
18. κατὰ τὸ μέτρον «.7.A.] According to the measure of our
rule or line (see preceding note), which God assigned to us asa
measure to reach even to you. Cp. Rom. xii. 3, ἑκάστῳ ὡς ὁ
Θεὸς ἐμέρισε μέτρον πίστεως.
Almighty God marked out to St. Paul his duty, not only in
direction, but also in extent. He was not to deviate from its di-
rection, nor to exceed its extent.
God's will to him was not only a κανὼν, but a μέτρον,--8
κανὼν in direction, and ἃ μέτρον in extension.
The Apostle therefore says, we boast according to the μέτρον
or extent of the κανὼν, or rule of direction, which God allotted
to us (not we assigned to ourselves), as a measure to extend even
to you. The κανὼν marked out our direction towards you, the
μέτρον was our commission of extension fo you.
A salutary lesson to all Christians, not to swerve from, nor
go beyond, their line of duty; not to deviate from its direction by
intruding into other men’s duties, so as to become ἀλλοτριο-
επίσκοποι (1 Pet. iv. 15), nor yet to fall short of the point to
which God has appointed them to reach.
A warning to Churches, not to usurp and invade the
spiritual provinces assigned to others.
The metaphor here (say Chrys. and Theophyl.) is either
from a vineyard, which a measures out to be cultivated
by his labourers, or from a territory, which a king assigns to the
generals of his forces, to be subdued by them.
God has allotted the world to His Apostles and their suc-
cessors, to be conquered by them as soldiers for Christ, and to be
tilled by them as His husbandmen.
It is observable, that the Psalmist (Ps. xix. 4, explained by
Rom. x. 18) speaks of the line of the Preachers of the Gospel as
extending, like that of the Natural Elements themselves, to the
ends of the earth. Their Line is gone out through all the earth,
and their words to the end of the world. And it is probable
that the Apostle refers here to the Psalmist’s words. Cp. Rom.
x. 18.
St. Paul's μέτρον of extension is described by himself in
Gal. ii. 8, 9. Rom. i. 14; and God interfered from time to time,
by special revelation, to declare His κανόνα of direction. See
Acts xvi. 6. 9, 10.
— xayévos] (1) Rule, from mp, Aaneh (Ezek. xl. 5), xdova,
κανών. Latin canna (reed). Engl. cane, a measuring rod or rude.
Hence the Canon of Scripture; which is, as it were, put
into the hands of the Church by the Holy Spirit, Who wrote the
Canonical Books of Holy Scripture, as the Rude by which all
Doctrines are to be measured. Cp. 1 Pet. iv. 11, and the authori-
ties cited in the Editor’s Lectures on the Canon of Scripture, p. 6.
The word is used by St. Paul here and Gal. vi. 16. Phil
iii. 16.
2 CORINTHIANS X. 15--18. XI. 1—5.
171
® ‘ 3 , 3 ea ε , ε 4 ¥ Q μ᾿.»
ως μη ἐφικνούμενοι εις upas, σπνυπερεκτεινομεν εαντους" ἄχρι yap Kat υμων
ἐφθάσαμεν ἐν τῷ εὐαγγελίῳ τοῦ Χριστοῦ"
15 αἱ
οὐκ εἰς τὰ ἄμετρα καυχώμενοι m Rom. 15. 20.
& ἀλλοτρίους κόποις, ἐλπίδα δὲ ἔχοντες, αὐξανομένης τῆς πίστεως ὑμῶν, ἐν
ea and ~ A ΝΥ td ε wn > » 16 3 DY e
ὑμῖν μεγαλυνθῆναι κατὰ τὸν κανόνα ἡμῶν els περισσείαν, "6 εἰς τὰ ὑπερέκεινα
ὑμῶν εὐαγγελίσασθαι, οὐκ ἐν ἀλλοτρίῳ κανόνι εἰς τὰ ἕτοιμα καυχήσασθαι.
17
Ὁ δὲ καυχώμενος, ἐν Κυρίῳ καυχάσθω" 8° οὐ γὰρ ὁ ἑαυτὸν συνυστάνων 21. 65.16
ἐκεῖνός ἐστι δόκιμος, ἀλλ᾽ ὃν ὁ Κύριος συνίστησιν.
Jer. 9. 28, 24.
1 Cor. 1. 8].
o Prov. 27. 2.
“ Rom. 2. 29.
XI. !*"Ogedov ἀνείχεσθέ pou μικρόν τι ἀφροσύνης: ἀλλὰ καὶ ἀνέχεσθέ ἔτι iS
μου. 3." Ζηλῶ γὰρ ὑμᾶς Θεοῦ ζήλῳφ' ἡρμοσάμην γὰρ ὑμᾶς ἑνὶ ἀνδρὶ παρθένον Byer ie 12. 6.
ἁγνὴν παραστῆσαι τῷ Χριστῷ" ὃ " φοβοῦμαι δὲ, μήπως, ὡς 6 ὄφις ἐξηπάτησεν οἱ". 3.
1 Cor. 4. 15.
Evay ἐν τῇ πανουργίᾳ αὐτοῦ, οὕτω φθαρῇ τὰ νοήματα ὑμῶν ἀπὸ τῆς ἁπλότητος "9 5.5, 6-
καὶ τῆς ἁγνότητος τῆς εἰς τὸν Χριστόν.
Col, 2. 4, 8,
4 Εἰ μὲν γὰρ ὃ ἐρχόμενος ἄλλον ᾿Ιησοῦν κηρύσσει ὃν οὐκ ἐκηρύξαμεν, ἣ ἃ ο«ἱ τ.1,5.
Πνεῦμα ἕτερον λαμβάνετε ὃ οὐκ ἐλάβετε, ἣ εὐαγγέλιον ἕτερον ὃ οὐκ ἐδέξασθε, , 1 cor. τε. το.
καλῶς ἀνείχεσθε. °° ΔΛογίζομαι γὰρ μηδὲν ὑστερηκέναι τῶν ὑπερλίαν ἀπο-
ch. 18. 11.
Gal. 2. 6.
(2) κανὼν also is used for the line which marks a special
allotment of labour and assignment of territory, and the course
along which a person was to run; hence it was an athletic term.
See Jul. Pollus, iii. 151, τὸ μέτρον τοῦ πηδήματος κανών.
Consequently, κανὼν came to signify 6 state of life, a τάγμα,
8 λειτουργία, function or ministry. Thus S. Clement, in his
Epistle to the Corinthians, 4] : os ἐν τῷ ἰδιῷ τάγματι
εὐχαριστείτω τῷ Θεῷ, μὴ πταρεκβαίνων τὸν ὡρισμένον τῆς
λειτονργίας: αὐτοῦ κανόνα.
ὶ is appears to be ita sense here. And St. Paul himself
explains it by his expression στοιχεῖν κανόνι (Gal. vi. 16. Phil.
iii. 16; and see here, ov. 15 and 16), to walk by δ /ine measured
and marked out as ἃ guide; in which sense, the line itself may be
called ἃ regula, or rule.
14, οὐ γὰρ ὡς μὴ κιτ.λ.] for we are not overstretching our-
selves, as if we were not reaching unto you. We are not strain-
ug ourselves by an unnatural effort (as it were) to grasp at you,
as if you were not within our arm’s length. For (he adds) wo
arrived at you, we did aitain to you (ἐφθάσαμεν) in our ap-
pointed ae of preaching the Gospel. On the difference be-
tween od and μὴ here, cp. 1 Cor. ix. 26. Winer, p. 421.
— ἐφθάσαμεν) we arrived. Luke xi. 20. Rom. ix. 3. Phil. iii.
16. St. Paul might well say this, for he had been at Corinth,
and had preached the Gospel there for a year and six months
with greet success. Acts xviii. 11.
15. ἐν ὑμῖν μεγαλυνθῆναι] to grow in, by, and with your
11. Ὁ δὲ καυχώμενο: 1 Cor. i. 31.
18. οὐ γάρ] αὑτεπαινέτους μισεῖ Θεός. Clemens Rom. c. 30.
— συνιστάνω»ν) So B, Ὁ, ΒΕ, F, G.—Eilz. συνιστῶν. The
form συνιστάνοντες may probably be the correct one in iv. 2;
vi. 4. Cp. iii. 1, and above, v. 12.
Ca. XI. 1. "οφελο»] 1 Cor. iv. 8. Winer, p. 270.
— μικρόν τι ἀφροσύνης) Would that ye had borne with me in
a little folly ! “‘ Modicum quid insipientie.” (Vulg.) So B, Ὁ, E,
and Lach., Tisch., Meyer, Alf. Els. inserts τῆς before ἀφρο-
σύνης, which would give the sense ‘my folly,” which is less
suitable here. Cp. νυ. 16, μικρόν τι καυχήσωμαι.
2. Ζηλῶ γὰρ ὑμᾶς Θεοῦ (haw) 1 am jealous over you, and
zealous for you, with a godly jealousy and zeal. See above on
Gal. iv. 17, 18, which affords the best comment on this passage.
— ἡρμοσάμην] I betrothed you: when I preached to you at
Corinth. Prov. xix. 14, παρὰ Kuplou ἁρμόζεται γυνὴ ἀνδρί.
Do not suppose that because I speak of jealousy, 1 wish to have
myself regarded by you as the Bridegroom. No, I am only the
paranymph. 1 have not sought you for myself, but I have
brought you as a bride to Christ. ‘He that hath the bride is
the Bridegroom —Christ—and He alone” (John iii. 29).
oo of ἁρμόζομαι in the Middle Voice, see Loesner,
p- 321.
— ὑμᾶ:---παρθένον ἁγνήν] The Charch is like the bleased
Mary, a Virgin and a Mother. S. Aug., Serm. i, de Verb. Dom.,
“ Ecclesise concessit Christus in Spirita, quod Mater Eyus habuit
in corpore, ut et Mater et Virgo sit.” Serm. 16, de Temp.,
‘ Ecclesia Mater est visceribus charitatis, Virgo integritate fidei.”
S. Ambrose ad Ev. 8. Luc. xv. 18, “ Vir Christus est, Uxor
Ecclesia; caritate Uxor, integritate Virgo.”
And such is the duty of each Christian soul, espoused to
Christ in baptism, and to be true to Him in purity
of faith and holiness of life, in hope of being admitted to share in
the future bliss of the Bride glorified in heaven.
As Aug. says (Serm. 93), “In corde omnes virginitatem
habere debent,”’ and he compares the Christian sou! to the wise
Virgins in Matt. xxv. |—13, where see note; and (in Johann.
Tract. 13), ‘¢ Virginitas mentis est integra fides, solida spes, sincera
charitas.”’
— én ἀνδρῇ to one husband. Christianity is the Marriage of
the soul to Christ, as the single object of affection, expressed in
v. 3 by ἁπλότης, and distinguished from the spiritual polygamy
of Heathenism, and the spiritual fornication of Heresy.
8. φοβοῦμαι δὲ, μήπως, ὡς ὁ ὄφις ἐξηπάτησεν Ebay] A clear
assertion of the reality of the appearance of Satan in the form of
a serpent to Eve in Paradise. Cp. Rev. xx. 3, τὸν ὄφιν τὸν
ἀρχαῖον, ὅς ἐστι διάβολος.
As Adam was a type of Christ, βὸ Eve, the spouse of Adam,
and ‘the mother of all living,” was a type of Christ’s Church.
As Eve was taken from the side of Adam when asleep, so the
Church was formed from the side of Christ on the Cross. As
Eve was united to Adam by God, s0 the Church to Christ. And
as the Devil tempted Eve, so he tempts the Church. Compare
what St. John reveals in the Apocalypse (xii. 9—15), of the
serpent’s rage against the woman (i.e. the Church) in the wilder-
neas.
— ἐξηπάτησεν) deceived. Compare the teaching in 1 Tim. ii.
14,
St. Paul dwells mainly on the δωῤέϊεέψ of this false teacher ;
he describes him 88 πανοῦργος, as ἃ δόλιος ἐργάτης (v. 13), dis-
guised as an Angel of light.
It appears, then, that this false teacher did not openly
impugn the Apostle’s doctrine (cp. v. 4), but attempted sur-
apes Se supplant his authority.
— τῆς ἁπλότητος) the singleness of your love, and reverence,
and devotion to Christ as your one husband.
— καὶ τ. dyrérnros] Not in Eiz., but in B, Ὁ, E, F, G.—
D,E place τῆς &yrérnros first. Cp. 2 Cor. i. 12, where ἁγιότητι
and ἁπλότητι are in in the MSS. by reason of their
similarity (ΑΠΛΟΤΗΤῚ and APIOTHTI), which probably oc-
casioned the omission of one of the two substantives here.
‘Ayvérnros has ἃ special reference to παρθένος ἁγνὴ in v. 2.
4. El μὲν γὰρ ὁ épyduevos] There is a severe censure in these
words, which is carefully to be noted. Ὁ ἐρχόμενος is he who
cometh: i.e. who is nof sent with a regular ordination and sis-
sion. This is the true character of an unauthorized Teacher,
such as St. Paul here describes; and is the term which our Lord
Himself had used in this sense in the where He says that
all who came before Him were thieves and robbers. See note on
John x. 8.
Hence ὁ ὀρχόμενος here, the teacher who sends himself, is
contrasted with the Apostle who is sent by another, namely, by
Christ. And therefore St. Paul, speaking of Aimse/f here, as
distinguished from this self-sent comer, who would have sup-
planted him (νυ. 5), says, ‘‘I reckon that J was in no respect
behind the chiefest Apostles.” See also on xii. 12, ‘ Truly
the signs of the Apostle were wrought by me among you in
miracles and mighty works ;” where ὁ ἀπόστολος is opposed
to ὁ ἐρχόμενος. .
4, 6. ἄλλον ᾿Ιησοῦν ee καλῶς ἀνείχεσθε. Λογίζομαι
2
με:
NS)
2 CORINTHIANS XI. 6—12.
too. 11% στόλων. “΄ Εἰ δὲ καὶ ἰδιώτης τῷ λόγῳ, ἀλλ᾽ οὐ τῇ γνώσει: GAN ἐν παντὶ
Ἐρ ὁ, 4. φανερωθώῶντες ἐν πᾶσιν eis ὑμᾶς.
ieee 7©*H ἁμαρτίαν ἐποίησα ἐμαυτὸν ταπεινῶν iva ὑμεῖς ὑψωθῆτε, ὅτι δωρεὰν τὸ
ἐδ δ. φτοῦ Θεοῦ εὐαγγέλιον εὐηγγελισάμην ὑμῖν ; ®**AdNas ἐκκλησίας ἐσύλησα,
bint λαβὼν ὀψώνιον πρὸς THY ὑμῶν διακονίαν: ὃ καὶ παρὼν πρὸς ὑμᾶς καὶ ὑστερηθεὶς
zihew. 3.8. οὐ κατενάρκησα οὐδενός: τὸ γὰρ ὑστέρημά μου προσανεπλήρωσαν οἱ ἀδελφοὶ
ἐλθόντες ἀπὸ Μακεδονίας καὶ ἐν παντὶ ἀβαρῆ ὑμῖν ἐμαυτὸν ἐτήρησα, καὶ τη-
ipom.9.1. ρήσω. 19 ' Ἔστιν ἀλήθεια Χριστοῦ ἐν ἐμοὶ, ὅτι ἡ καύχησις αὕτη οὐ φραγή-
eh oil σεται εἰς ἐμὲ ἐν τοῖς κλίμασι τῆς Axatas. 11 " Διατί; ὅτι οὐκ ἀγαπῶ ὑμᾶς ;
11Cor.9.12, ὁ Θεὸς οἶδεν. 12} Ὃ δὲ ποιῶ καὶ ποιήσω, ἵνα ἐκκόψω τὴν ἀφορμὴν τῶν θελόν-
γὰρ--- ἀποστόλων] You might well have tolerated him, if he is
able to reveal to you another, or second, Jesus (ἄλλον, not
ἕτερον : see above on Gal. i. 7), an additional Saviour (cp. John
xiv. 16, ἄλλον παράκλητον), besides the Jesus who was preached
to you by me. And you might reasonably have borne with your
new self-sent instructor, if you are now receiving (λαμβάνετε)
from him a different Spirit (ἔτ ρον) from that Holy Ghost Who
has been bestowed upon you by me. And you might well have
borne with him, ἐγ you yourselves are accepling (δέχεσθε) ἃ
different Gospel from that which you accepted at my hands.
That is,—If my Apostleship to you had been defective
(el ὑστέρησεν) either in the terms of salvation which I preached
to you in Jesus my Saviour, or in the supplies of the Holy Spirit
which were dispensed to you by me in my Gospel, and by the
effusion of grace in the Sacraments and laying on of hands
administered by me,—if, in a word, I, your Apostle, had fatled in
my Apostolic work; and jf this self-sent comer is able to supply
my failings, and to make you abound more largely in spiritual
wealth (πλουσιωτέρους ὑμᾶς ποιεῖ κατὰ χάριν, Chrys.), then,
indeed, you might well have borne with Aim.
But none of these suppositions can be admitted ; for, I reckon
that I have not fallen short in any respect of the very chiefest
Apostles (cp. xii. 11), and this my Apostolic power was made
manifest among you in all things (v. 6), and the signs of the
Apostle (the sent ambassador of Christ, contrasted with the self-
ordained comer, ὁ épxduevos) were wrought among you in mim
racles and mighty works (xii. 12).
Observe, that this false teacher to whom St. Paul alludes,
does not appear to have ventured to censure the Apostle’s
teaching; bat only to have insinuated certain objections against
the mere externals of St. Paul’s ministry; such as his personal
appearance, his address, his utterance, his not taking wages of the
Corinthians (v. 6, 7); and, on such pleas as these, to have set
himself up as a rival to the Apostle.
Here, then, is a warning against those, who say in fair
speeches, and with a flattering semblance of friendsbip, that they
have no objections to make against the Doctrines of the Church,
and yet separate themselves from her Communion; and perbaps
obtrude themselves as rival Teachers against her lawfully sent
and ordained Ministers, or abet those who are guilty of doing so.
Their case is one of Schism—simple and formal Schism—and is
ree ia here by the Apostle, and in his former Epistle, 1 Cor.
ii. 15.
6. ἰδιώτης τῷ λόγῳ] untulored in speech, no professional
rhetorician. Cp. Cor. xiv. 16, and Acts iv. 13, on the proper
signification of ἰδιώτης.
8. Augustine (de Doctr. Christ. iv. 7) supposes that St. Paul
is only adopting the language of his accusers here; for (says
Aug.) the Apostle was not, nor could he allow himself to be
rude in speech (“ imperifus sermone’’), his eloquence being un-
τὶ
This is true; but ἰδιώτης τῷ λόγῳ does not mean one who is
nol eloquent as a speaker, but one who has not learnt eloquence
by the rules of rhetorical Schools: and in this sense the Apostle
was ἰδιώτης τῷ λόγῳ, at the same time that he surpassed in
eloquence all who had been trained in the schools of human
ry.
— οὐ τῇ γνώσει) not in knowledge. What matters it, then,
as to my speech? What am I the worse, even if I be not
tatored by your Greek Teachers? What is the use of a key
of gold, if it cannot unlock the treasures of divine Knowledge?
what is the harm in a key of wood, if it can open them? Aug.
(Sent. 266 ap. 4 Lapide.
1. δωρεὰν---εὐηγγελισάμην I preached gratuitously. I waived
my right to ministerial wages from you. This was done for your
spiritual edification (see 1 Cor. ix. 4—12); and yet even this
is now turned as an argument against me, as if I had no con-
fidence in my own claim to maintenance from those who were
taught by me! Cp. 1 Cor. ix. 9.
9. καὶ dorepndels] and being reduced to want, I—your Apostle
—who had not been a whit lacking in my spiritual gifts to you
(v. δ), even I was allowed by you to lack in your carnal dues
to me! :
— ob κατενάρκησα] A word full of meaning, for which it is
not possible to find an equivalent in English ;
The metaphor is from the fish νάρκη, or torpedo, which
attaches itself to other creatures, and produces torpor in that to
which it attaches itself, and then endeavours to derive nourish-
meni from it. See Athen. vii. p. 314, C, νάρκη θηρεύει εἰς
τροφὴν ἑαυτῆς τὰ ἰχθύδια, προσαπτομένη καὶ ναρκἂν ποιοῦσα.
Hence Hesych. κατέναρκησα = κατεβάρυνα. Cp. below,
xii. 14, where the word is repeated.
I was not like a torpedo to any among you; I did not
attach myself to any for the purpose of jiret rendering him
torpid by my touch, and then sucking nourishment from him,
and preying upon him.
This might be truly said of False Teachers, who attach
themselves to the unwary, and ile them into a state of
lethargy and swoon-like trance (which they call faith) with the
spiritual narcotics of their delusive doctrines; and then, having
spoiled them of their Reason and their Conscience, make them:
their victims, and prey upon them.
Too.many in the present age may know by painfal expo-
rience what this spiritual xar 1s is.
— τὸ γὰρ ὑστέρημα---Μακεδονία:] See this allusion to the
supply of St. Paul's wants at Corinth by the brethren (Silas and
Timothy) coming to him with gifts from the Churches of Mace-
donia, explained in the history of his visit to Corinth in the Acts
of the Apostles xviii. 3—5, and notes there.
10. ob φραγήσεται) This glorying of mine shall not be ob-
structed, as by a φραγμὸς or fence. St. Paul uses the expression
φράττειν στόμα, to stop the opening of the mouth as by a hedge,
Rom. iii. 19. Heb. xi. 33.
The introduction of this figure of a φραγμὸς, or work of
defence, thrown across an outlet to block it up, and to prevent
the ingress of something from without, which endeavours to enter
it, and the application of this metaphor to the regions of Achaia,
may perhaps have been suggested to St. Paul by the frequent
endeavours to obstruct the passage of the Isthmus of Corinth, in
order to prevent aggressions from the North.
Nothing can be more obvious and natural than the project
of erecting works of defence across the Isthmus for the protection
of the Peninsula (‘the regions of Achaia’’) .. . 80 we find that
this operation is often alluded to in ancient History. See Herod.
viii. 71. Diodor. Sic. xv. 68. Xenophon (Hell. vii. 1). Col. Leake
(Morea iii. 297).
Some foundations of this Jethmian wall still remain, which
was 6 work of the Corinthians, and a part of that system for
defending the Corinthia which the position of Corinth naturally
suggested. Leake (iii. 304).
St. Paul is writing from the North of the Isthmus—from
Macedonia. He has told the Corinthians that the line of his
spiritual Province reaches to Corinth (x. 14), and he now adds
that no obstructions of theirs can exclude and fence him off from
displaying his power, and from glorying in Christ, ‘‘in the regions
of Achaia.”
12. ἐκκόψω τὴν ἀφορμήν] I will cut off the meane of attack.
Another military metaphor. These false teachers among you
perhaps think to block up my entrance to you at Corinth, as
if I were an invader and an enemy.
But my stratagem—which they think to defeat—will have
the effect, as it was designed to have, of cutting off their ἀφορμὴν,
or sallying-place, from the stronghold in which they have fenced
themselves, and from which they think to attack me.
2 CORINTHIANS ΧΙ. 13—21. 173
των ἀφορμὴν, i ἵνα ἐν ᾧ καυχῶνται εὑρεθῶσι καθὼς καὶ ἡμεῖς. 18 Οἱ yap τι λεῖα 5.1, 3.
τοιοῦτοι ψευδαπόστολοι, ἐ ἐργάται δόλιοι, μετασχηματιζόμενοι εἰς ἀποστόλους Gal.
ree bau.
Χριστοῦ. | Kai ov θαῦμα, αὐτὸς γὰρ ὁ Σατανᾶς μετασχηματίζεται εἰς ἄγγε- ξιά δ
e Tit. 1. 10, 11,
λον φωτός: 15 " οὐ μέγα οὖν, εἰ καὶ of διάκονοι αὐτοῦ μετασχηματίζονται ὡς nFnii's'19.
διάκονοι δικαιοσύνης: ὧν τὸ τέλος ἔσται κατὰ τὰ ἔργα αὐτῶν.
6 ο Πάλιν λέγω, μή τις με δόξῃ ἄφρονα εἶναι: εἰ δὲ μή γε, κἂν ὡς ἄφρονα och. 1. 6,1".
δέξασθέ με, ἵνα κἀγὼ μικρόν τι καυχήσωμαι. 17 »Ὃ λαλῶ, οὐ κατὰ Κύριον λαλῶ, pch.9.4.
ἀλλ᾽ ὡς ἐν ἀφροσύνῃ, ἐν ταύτῃ τῇ ὑποστάσει τῆς καυχήσεως. ἰδ “᾿Επεὶ πολλοὶ gob. 1ο.15.
καυχῶνται κατὰ τὴν σάρκα κἀγὼ καυχήσομαι. 19 τ Ηδέως γὰρ ἀνέχεσθε τῶν Pail § am
ἀφρόνων φρόνιμοι ὅ ὄντες. Ὁ ε ἀνέχεσθε γὰρ, εἴ τις ὑμᾶς καταδουλοῖ, εἴ τις κατ- 9)...
εσθίει, εἴ τις λαμβάνει, εἴ τις ἐπαίρεται, εἴ τις εἰς πρόσωπον ὑμᾶς δέρει.
21 * Κατὰ ἀτιμίαν λέγω, ὡς ὅτι ἡμεῖς ἠσθενήσαμεν: ἐν ᾧ δ᾽ ἂν τις τολμᾷ, ἐν «εν. ,
On the word ἀφορμὴ, see below, Rom. vii. 11.
ἵνα---εὑρεθῶσι καθὼς καὶ ἡμεῖς] in order that they may be
νὰ even as we. Let it not be supposed that St. Paul in-
dulges any vindictive feeling against his adversaries. No: in his
Christian charity, he wishes that God may turn their hearts, and
that they may be brought to the same temper of mind az him-
self; and that they may cease to vaunt themselves against him,
and be found to be as he is, in what they glory ; that is, that they
may not glory in themselves, but in she Lord, as he does, and
may do all for the glory of God. 1 Cor. i. 31. 2 Cor. x. 17,
“Let him that glorieth glory in the Lord.” Cp. 2 Thess. i. 4.
Gal. vi. 14. 2 Cor. xi. 30; xii. 9.
Compare his charitable speech when in bonds at Czesarea,
“1 would to God that all who hear mo this day, might become
such as I also am this day, save these bonds” (Acts xxvi. 29).
Our Blessed Lord had set the example of endeavouring to
cut off occasion for indulging evil passions, and of removing
stumbling-blocks from the way of His bitterest enemies, and of
bcm them over (if they would be won) by love and wisdom, to
self.
It ts hardly necessary to observe, that St. Paul cannot mean,
that wherein the false teachers glory in preaching the Gospel
Jreely, they may be found even as we; for their objection to him
was that he did not venture to claim wages; and they did not
preach without reward. See v.20. 1 Cor. ix. 12.
14. αὐτὸς γὰρ ὁ Σατανᾶς] See Mede's Essay, Works, p. 225;
Bp. Sanderson, i. p. 244; note above on Matt. vii. 16. 20; and
Dr. South’s Sermon, before the University of Oxford,
on this text, and applying it to the History of the Christian
Church, and to that of the Church of England (Sermons, iii.
p. 450—495, and inserted in Christian Institutes, iv. p. 1—35).
16. κἂν ὡς ἄφρονα 8. py.) Receive me—even oat ν you re-
ceive me (καὶ ἐὰν δέξησθέ pe) as a fool. Cp. Mark vi. 56. Acts
v. 15. Winer, Meyer.
17. *O λαλῶ, ob κατὰ Κύριον λαλῶ) What I am now saying, 1
am not saying according to the Lord; that is, not according to
the Lord, but by constraint from you, who extort these words of
glorying from me.
Yet he does not thereby deny his own Inspiration in what
he now writes, as has been alleged by some.
The case of seif-praise is like that of some other things
uttered by the tongue, which are not in themselves according to
the Lord (κατὰ Κύριον), but are even from the Evil One (ἐκ τοῦ
phate They owe their origin to men’s bad passions, and to
their strifes and differences. But yet they are, under certain cir-
cumstances, expedient and necessary, and are even conducive to
the glory of God.
Such particularly are Oaths, as Christ Himeelf and His
Apostles teach. And therefore God Himself does not refuse to
confirm His promises by an oath (Heb. vi. 16, 17), and He
authorizes and prompts holy men, on fit occasions, to swear. See
above on Matt. v. 34.
So self-praise. It is ἐκ τοῦ πονηροῦ. But, like an oath, it
may, under certain circumstances, on account of the bad passions
and jealous calumnies of men, become expedient and necessary,
especially for those, who, like St. Paul, have the public duties of a
sacred ministry to discharge, and whose character cannot be dis-
paraged without injury to God and the Church, whose Ministers
are.
And it is not unworthy of remark, that St. Paul concludes
this vehement burst of self-collaudation with a solemn oath. See
below on ». 31.
Self-preise in the mouth of St. Paul is like the sword of the
Philistines in the hands of David,—a suitable instrument for de-
stroying the enemies of God.
As By. Sanderson observes (i. 119) on this case of St. Paul,
“ Your undervaluing of me (your ab to the great prejudice
of the Gospel, but advantage of false teachers, hath made that
glorying now necessary, which had been otherwise but vanity
and folly.”
It was therefore a function worthy of that Divine Spirit Who
inspired the Apostle in writing this Epistle for the editication of
the Church in every age, to direct him in this difficult task of
ee himself. Cp. Lee on Inspiration, Lect. vi. pp.
297, 298
wently, St. Paul distinctly asserts here that he is not
to be led as ἄφρων,ν. 16. Let no man think me a fool, he
says, but if you do think me so, receive me as euch, that I also
may boast a little. Cp. xii. 6.
Indeed, we may magnify God’s goodness in thus overruling
evil for good, 80 as to make evil itself ministerial to His glory.
Uf the Evil Spirit had not tempted his emissaries at Corinth
to array themselves as angels of Light (vv. 14, 15), and to set
themselves up as rivals of St. Paul, and to disparage his authority,
aud to depreciate his acts, the Church of Christ would never have
this and the following chapters of this Epistle, and
would never have known what it now does of the triumphs of
divine Grace working in the heroic actions, and patient sufferings,
and glorious revelations, of St. Paul.
Even now it must be remembered, that this self-vindication
falls short of all that could be said on this point.
Much more of Apostolic labour is to be added to this record,
written about ten years before his martyrdom. But from what is
recorded, the rest may be inferred; and that may well be reserved
for the Rovelation of the Great Day.
18. κατὰ τὴν σάρκα] A stronger expression than κατὰ σάρκα.
They not only glory κατὰ σάρκα, but κατὰ τὴν σάρκα, according
to their flesh, i.e. their carnal and external advantages,
19. ἀνέχεσθε «.7.A.] φρόνιμος ἡδέως μωρῶν ἀνέχῃ. Theophil.
Antioch. (ad Autol. iii. p. 119).
20. λαμβάνει] takes wages. Seev. 8, ἄλλας ἐκκλησίας ἐσύ-
λησα λαβὼν ὀψώνιον. And so Chrys. And though this was τς
an act of violence, yet, as it was a permanent charge, the
ment of such wages might well be noted as a proof of ayo
the part of the Corinthians with respect to others, capcelly
when they did not give such regular maintenance to St. Paul.
See also this use of λαμβάνειν in connexion with μισθὸν, 1 Cor.
iii. 8; and applied to ¢ithes, Heb. vii. 8, 9. 15; and λῆψις, Phil.
iv. 15. Cp. also 3 John 7, μηδὲν λαμβάνοντες (taking no wages
for ministerial service) ἀπὸ τῶν ἐθνικῶν. See above, note on
1 Cor. ix. 6, in illustration of the fact that such payment would
be regarded as a burden by the Corinthians, and other Gentile
Christians.
—els πρόσωπον" -δέρει] emites you on the face, as an insult
(Matt. v. 39. Luke xxii. 64. Acts xxiii. 2.. 1 Cor. iv. 11, 1 Tim.
iii. 3), and, perhaps, fanatically, with 6 pretence of divine en-
thusiasm and prophetic geal. Cp. 1 Kings xxii. 24. Neh. xiii. 25.
Isa. lviii. 4. Bengel.
21. Κατὰ ἀτιμίαν λέγω, ὡς ὅτι ἡ. h.] Iam speaking this with
reference to dishonour to which I have been subjected by some
among you. Cp. vi. 8, διὰ δόξης καὶ ἀτιμίας. On this use of
κατὰ, see Phil. iv. 11, οὐχ ὅτι καθ᾽ ὑστέρησιν λέγω. Acts iii.
17. Tam pleading apologetically, as one who would defend him-
self from ignominy. I am entreating you to dear with me, as if I
were a burden to you! I am thus debasing myself, as if st were
true that I were feeble; whereas the fact is, the weapons that
& 21. 11.
1 Cor. 15, 10, 8).
x Deut. 25. 3.
Acts 16. 22.
14, 19.
eee
ἔξ
ΞΕ
Po
cae, inj
Ὁ
BPS
ΤΕΣ
λάκιυς, ἐν ψύχει καὶ γυμνότητι 7
2 CORINTHIANS XI. 22—31.
ἀφροσύνῃ λέγω, τολμῶ κἀγώ. 3." Ἑβραϊοί εἶσι; κἀγώ" ᾿Ισραηλῖταί εἰσι =
κἀγώ: σπέρμα ᾿Αβραάμ. εἰσι; κἀγώ" 33" διάκονοι Χριστοῦ εἰσι; παραφρονῶν
λαλῶ, ὑπὲρ ἐγώ' ἐν κόποις περισσοτέρως, ἐν πληγαῖς ὑπερβαλλόντως, ἐν φυλα-
καῖς περισσοτέρως, ἐν θανάτοις πολλάκις" ™ * ὑπὸ ᾿Ιουδαίων πεντάκις τεσσαρά-
κοντα παρὰ μίαν ἔλαβον, 35 " τρὶς ἐῤῥαβδίσθην, ἅπαξ ἐλιθάσθην, τρὶς ἐναν-
dynoa, νυχθήμερον ἐν τῷ βυθῷ πεποίηκα, 35" ὁδοιπορίαις πολλάκις, κινδύνοις
ποταμῶν, κινδύνοις λῃστῶν, κινδύνοις ἐκ γένους, κινδύνοις ἐξ ἐθνῶν, κινδύνοις ἐν
πόλει, κινδύνοις ἐν ἐρημίᾳ, κινδύνοις ἐν θαλάσσῃ, κινδύνους ἐν ψευδαδέλφοις"
“1 ε κόπῳ καὶ μόχθῳ, ἐν ἀγρυπνίαις πολλάκις, ἐν λιμῷ καὶ δίψει, ἐν νηστείαις πολ»
᾿ χωρὶς τῶν παρεκτὸς, ἡ ἐπίστασίς μοι ἡ καθ᾽
ἡμέραν, ἡ μέριμνα πασῶν τῶν ἐκκλησιῶν. 3 Tis ἀσθενεῖ, καὶ οὐκ ἀσθενῶ ; " τίς
σκανδαλίζεται, καὶ οὐκ ἐγὼ πυροῦμαι ; δ᾽ ἃ Εἰ καυχᾶσθαι δεῖ, τὰ τῆς ἀσθενείας
μον καυχήσομαι. 1" Ὁ Θεὸς καὶ Πατὴρ τοῦ Κυρίον ἡμῶν ᾿Ιησοῦ Χριστοῦ οἶδεν,
we wield are mighty (x. 4). and we can do all things throngh
Him Who strengtheneth us (xii. 6. Phil. iv. 13).
But let me now change my tone,—J/ any one is bold, I am
bold also.
22. ‘EBpaio:] Acts vi. 1. Phil. iii. 5.
23. ἐν κόποι] This is the subject of my glorying. Not the
oy advantages which I had enjoyed, but the sufferings which
ured.
On St. Paul’s actions and sufferings, as recorded in these
verses, see the eloquent passages in Greg. Nazian. Orat. ii.
p- 88—40.
24. παρὰ μίαν] save one. See Deut. xxv. 3. Josephus,
Ant. iv. 8, speaks of πληγὰς μιᾶς λειπούσης τεσσαράκοντα. See
also the Rabbinical Authorities in Wetstein’s note here, on the
ecrupulous care of the Jews in this matter.
On the penal discipline exercised among the Jews by scourg-
ing in the Synagogue, see on Acts xxvi. 11. Cp. Acts xxii. 19,
δέρων κατὰ τὰς συναγωγάς. And cp. Matt. xxiii. 34, μαστι-
γώσετε ἐν ταῖς: συναγωγαῖς ὑμῶν.
On the use of παρὰ here, cp. Winer, p. 360.
25. ἐῤῥαβδίσθην i.e. by heathen Magistrates, as at Philippi.
(Acta xvi. 22.)
— ἅπαξ ἐλιθάσθην) at Lystra. (Acts xiv. 19.) He had been
almost stoned at Iconium. (Acts xiv. 5.)
It is observable—
(1) That of these sufferings, viz. beating with rods, stoning,
shipwreck, which were endured by St. Paul within the period
contained in the Acts of the A , the greater number are not
mentioned in that History by St. Luke.
And (2) that the History of St. Luke itself concludes about
Jive years before St. Paul’s Martyrdom, and therefore leaves a
large portion of his sufferings altogether unnoticed.
But (3) that St. Luke gives a record of one beating with
rode (Acts xvi. 22), of one stoning (Acts xiv. 19), and of one
shipwreck, suffered by St. Paul (Acts xxvii. 41).
This is according to the plan of that History (as is observed
above in the Introduction to that Book, p. xii), viz. to present
the world with specimens of what was done and suffered by one
or two Apostles as ἑ of the Apostolic body, and to leave
the rest to be inferred from those one or two cases.
— νυχθήμερον--- πεποίηκα] I have a night and a day
in the deep, i.e. the deep water, with no rest for the sole of my
feet (on the ground) for that time. That this is the natural in-
terpretation (which is given by CArys., Theophyl., and others)
seems clear, especially from the connexion of the words with
what precedes, ¢vavdynoa. I suffered shipwreck thrice, and on
one occasion, after being wrecked, did not reach the land for a
night and a day, but remained in the deep water swimming and
tossed by the waves for that time.
Observe the use of the perfect here, and compare above,
vii. δ.
28. ἡ ἐπίστασίς μοι ἡ καθ᾽ ἡμέραν] That which presseth upon
me daily. ‘‘Instantia mea quotidians.” Vulg.
"Ἐπίστασις is used in this sense in 2 Mac. vi. 3, 4 ἐκ κακίας
ἐπίστασις. And Theophrast. (C. Pl. ii. 9, 1) of the ἐπί-
στασις πνευμάτων, “the continual stress of winds.” And in Soph.
(Antig. 225), φροντίδων ἐπιστάσεις may be rendered “ curaram
instantias, pressuras.” Elz. has ὀπκισύστασίς μον. But ἐπίστασις
is in B, D, E, F, G, and μοι is in B, F, G.
— ἡ μέριμνα πασῶν τῶν ἐκκλησιῶν] The care of all the
Churches. If then there was one Visible Head of all the Churches
fered.
among the ΑἹ » it was not St. Peter, but St. Paul. Cp. note
above on Acts xiii. 9 as to the Western Church.
39. Ts ἀσθενεῖ---πυροῦμαι;} Who ie weak, and I do not sym-
pathize with him in his weakness? To the weak I become weak,
in order to save the weak. (See on 1 Cor. ix. 33.) Who hasa
stumbling-block thrown in his way by another, and J am not im-
mediately fired (πυροῦμαι) with sorrow, shame, and indignatior at
this outrage against one for whom Christ died (see 1 Cor. viii. 9
—1)1), and at this breach of Christisn Charity? (Rom. xiv. 16.)
80. τὰ τῆς ἀσθενεία:] I will glory, not in my miracles, but in
my infirmities; not in what I have done, but what I have sy/-
“ Vineit qui patitur.” And see further note at end of
the Chapter.
81. Ὁ @eds—ol8ev] God—dnows; a solemn adjuration (see
above 1 Cor. xv. 31. 2 Cor. i. 23), proving the great weight and
importance of what he has said; and showing that, however he
might seem to be speaking as a fool (ἄφρων), yet this ἀφρόσυνη
or folly was like μωρία Θεοῦ, the foolishness of God, as the Greeks
accounted the Gospel (1 Cor. i. 21—28); and that, if he had
been “ beside himse(f,”’ it was to God. (2 Cor. v. 13.) See above
on v. 17.
— Ὁ Θεὸς καὶ Πατήρ] God, Who is also the Father of our
Lord Jesus Christ. See on Tit. ii. 13.
— οἶδεν---ὅτι ob ψεύδομαι) God knows that I lie not.
In what?
Not in the record that he had just been giving of his suffer-
ings. These were public and notorious, and needed no such solemn
adjuration.
But the Apostle’s meaning is (and this is carefally to be
noted, for otherwise the connexion of what precedes and what
follows cannot be understood), Almighty God, the Omniscient
Searcher of hearte, knows that I lie not in saying that I glory in
my infirmities. He knows, that I do not glory (as some do) in
my supernatural endowments and spiritual gifts, such as working
of miracles, speaking with tongues, and prophecy, but (what
perhaps you cannot believe, and therefore I call God éo attest the
truth of what I say) that the things in which I most glory are
my infirmities; the ignominies to which I have been exposed,
and which I have now recorded, in being publicly beaten and
scourged, and treated with contumely by my own kindred, the
Jews, and by treacherous Christians, and the dangers and hard-
ships by sea and land which I have endured, and from which I
never delivered myself miraculously, or was rescued by any
splendid interference of God in my behalf. δ
As he says in another place (2 Cor. xii. 9, 10), Of myself I
will not glory save only in my infirmities. I glory in reproaches,
in necessities, in persecutions, in distresses.
And why does he glory in these? His answer is, Because
by sufferings I am made like Christ; and because the power and
goodness of God is most glorified in making use of s0 weak and
despised an instrament as I am seen to be, in order to work out
His great and gracious purposes; because God’s strength is made
perfect in my weakness. (2 Cor. xii. 5.) And since God's glory,
and not my own glory, is the aim and end of all my actions, and
since my doctrine to you is, “let him that glorieth, glory in the
Lord”’ (1 Cor. i. 31. 2 Cor. x. 17); and since the Lord is most
glorified in my weaknesses, therefore I glory in them,— and God,
Who knows the secrets of my heart, Anows that I lie not, when I
say that I glory in them. :
The connexion of this solemn declaration with what follows,
will be pointed out at the close of the next note.
2 CORINTHIANS XI. 82, 33.
175
ὁ ὧν εὐλογητὸς εἰς τοὺς αἰῶνας, ὅτι οὐ ψεύδομαι. 33 Ἐν Δαμασκῷ ὃ ἐθνάρχης £ Actes. 2, 25.
᾿Αρέτα τοῦ βασιλέως ἐφρούρει τὴν Δαμασκηνῶν πόλιν πιάσαι pe * καὶ διὰ θυ-
pidos ἐν σαργάνῃ " ἐχαλάσθην διὰ τοῦ τείχους, καὶ ἐξέφυγον τὰς χεῖρας αὐτοῦ. {gan isis.
823. ὁ ἐθνάρχης ᾿ΑρόταΊὶ The Ethnarch, or Governor (accord-
ing to the sense of the word as illustrated by Wetsfein), ap-
pointed by Aretas the king (of Arabia Petria), was guarding the
city (ἐφρούρει). So in Acts ix. 24, it is said the Jews were
watching the gates (of the city, παρετηροῦντο τὰς πύλα:) day and
night, in order to kill him. He therefore did not attempt to
escape by the gates, but over the wall. ;
Observe, that St. Paul here describes Damascus as “the
city of the Damascenes ;”” by which he seems to intimate that
Damascus was not altogether subject to Arefas, but had some
independent jurisdiction left, at the same time that Aretas had an
Ethnarch there.
It seems to have been in the condition of a city nominally
free, under the protection of 8 superior ge
As to the circumstances under which Aretas the king was
enabled to exercise his influence at Damascus, and appoint an
Ethnarch or Governor there, see above, “ Chronological Synop-
sis” prefixed to the Acts, p. xxxv, xxxvi, and notes on Acts ix. 2
and 24, where the incident here mentioned is described. .
Wieseler, Chronol. Synops. p. 167—176. Dr. Kitto’s Ilustra-
tions, p. 153—5, and Howson, i. Ὁ. 99—101.
After πιάσαι με Elz. adds θέλων, against the preponderance
of the best MSS.
83. διὰ θυρίδος: ὃν a window, probably in a house built on
the city wall. Wetstetn.
-- εζφυγον] I escaped. On the question as to the lawful-
ness of flight tn persecution, in reference to the duty of the
Christian Pastor, see on Matt. x. 23. St. Paul had not as yet
been ordained to the Apostleship, when he escaped from Da-
mascus (see Acts xiii. 3), and he knew that he was designed by
Christ to preach the Gospel “ to all men” (Acts xxii. 14; xxvi.
17), and he reserved himself for the work to which he would be
afterwards ordained. He gave no scandal to the disciples by
his flight; for it is specially mentioned that they aided him
in it. (Acts ix. 25.) Cp. Acta xvii. 14. See aleo Acts viii. 1;
xiv. 6.
32, 38.] But what, it may be asked, is the connexion between
this incident at Damascus (which seems to be introduced very
abruptly) with what goes before, and what follows ἢ
A reply to this question has in part been suggested in the
note on συ. 32, ob ψεύδομαι. It may be continued as follows ;
(1) As to what precedes. ‘
St. Paul had called God to witness, that the things which he
himself gloried in were his infirmities—not his miraculous powers
and supernatural gifts—but the reproaches, insults, ignominies,
distresses which he had suffered, without the exercise of any
miracle to rescue him from them, as some might have expected
would have been wrought for so great an Apostle, and as had
been done more than once in the case of St. Peter. (See Acts v.
19; xii. 7—11.)
The reason why he gloried in his infirmities (as has been
already stated), was use by suffering and shame he was made
most like Him Who was “a Man of sorrows;’’ and Who “ came
to His own and His own réceived Him not ;’’ and because God
was most glorified in working such wonderful results, as He had
done, in the conversion of so many souls, by an instrument so
weak and so despised by men as he was, and because the Gospel
which he preached was thus shown to be not of man, but of
God. 2 Cor. iv. 7.
God, Who alone sees the inmost recesses of the heart, snd
Whom I solemnly call to witness, knoweth that I lie not in thus
glorying,—nof in my miracles and other supernatural gifts, which
may bring glory to me,—and in which some other men (e. g. the
Corinthian false teachers) might be disposed to glory, but in my
sufferings and indignities in which I have been exposed to con-
tempt, but which bring glory to Him.
He now proceeds to illustrate and confirm this solemn ad-
juration by 6 signal example ;
In Damascus—that great city, the capital of Syria—whither,
as you know, I had gone, invested with secular power and dig-
nity, an envoy from the Jewish Sanhedrim, with full powers to
execute their mandates ; and where, if I had are worldly
glory to the offence of the Cross of Christ, I should have been
honourably entertained and aided by the Ethnarch of Aretas, the
king, there I, who present myself before you as no whit inferior
to the very chiefest Apostles, there I was exposed to great
danger. But I did not work any wonder to deliver myself, nor
Sollows.
did God interfere to rescue me. I was watched by δ military
force, and was in great peril; but I, the Apostle of the Lord, did
not go boldly forward, and encounter, and put to flight, my ene-
mies as the Prophets of old—Moses, Elijah, and Elisha—did
theirs (2 Kings i. 10. Luke ix. δά. 2 Kings ii. 24), nor was I
delivered by any glorious miracle as Daniel of old (Dan. vi. 22),
or as Peter in later days (Acts v. 19; xii. 7), but (mark, I confess
the trath) I fied away from mine enemies. And the mode of my
escape was ignominious and contemptible. I was let down con-
cealed—and as if I were not a man, but consigned as 6 mere bale
of goods—in a basket through a window in a house built on the
wall, and so I escaped their hands. This was the manner in
which I, who had come down to Damascus in worldly power,
pomp, and glory, skalked away and absconded from it. I,
ae zealous persecutor of Christianity, endured this shame for
Believe me, then, I hide nothing from you,—my fears, my
weaknesses, my most ignominious edventures. No; I glory in
them. And why? Because they are the things which prove the
powst and love of God, in effecting such mighty works by one so
weak.
Probably, this escape from Damascus had been made the oc-
casion of obloquy against St. Paul. Probably, he had been taunted
with it as a and cowardly act, unworthy of an Apostle, by
some of his adversaries and rivals at Corinth. He does not dis-
guise the circumstance; he glories in it. He even reserves it
for the last place in his series of sufferings for Christ.
(2) Next, as to the connexion of these two verses with what
Observe the striking contrast.
He had said, that if he gloried, he would glory in the things
concerning his infirmities ; and he had therefore recounted them.
He had just detailed one of the most humiliating (his escape
from Damascus) as the climax of all.
He now goes on and says, “To glory, verily, is not expe-
dient for me.” Οὐ συμφέρει, It is not profitable or edifying
( Cor. viii. 12; x. 28) for me. Remark μοι, for me, reserved
lor the last emphatic place: To glory is not expedient for such
an one as me, in any thing which concerns myse{f. In myself I
am nothing but weakness. I know this, and I will act upon this
knowledge. For I will now proceed to visions and revelations
vouchsafed to me by the Lonp.
Tap is introduced there, as often, where a proposition is fol-
lowed by the discussion of it, “‘ ubi propositionem excipit trac-
tatio.” See Bengel, xii. 58; and cp. 1 Cor. xi. 26, and Winer,
p. 403. Cp. Aechyl. Theb. 42, ἅνδρες γὰρ ἑπτὰ x.7.A.
Observe also the contrast between yo: and Kuplov, cor-
responding to each other respectively at the ends of the two
See also μοι explained by ἐμαυτοῦ in xii. 5. I will not glory
of myself, abstractedly as myself, save only in my injirmities.
But I wiid glory of what has been done éo me and in me by the
Lord
Mark then the striking character of the transition from Aim-
self, simply as Aimsel/,—from Paul, simply as Paul,—to Paul the
Apostle, enlightened by Visions of the Lord. Observe the
transition from Paul simply as a man, to Paul as a man in Christ ;
from the σκεῦος ὀστρακινὸν (2 Cor. iv. 7) to the σκεῦος
ἐκλογῆς (Acts ix. 15); from the “earthen vessel” of his own
human weakness, to the chosen vessel of divine Grace.
I (he may now be understood to say), who in fear and
trembling and in darkness was let down in a basket through a
window in the wall, and so escaped by flight from Damascus
(such I am simply in myse{/, weak and contemptible), I, the same
Paul, as a man in Christ, and favoured with visions of the Lord,
was caught up to the third heaven. I, who had been let down
in the basket through a window, was carried up above the clouds
through the golden portals of heaven (cp. Rev. iv. 1) to the
bright regions of glory, and I was caught up to Paradise, to the
peaceful abode of the blessed, and heard wnutterable words,
which it is not lawful for a man to reveal.
* _ How striking the contrast! how sublime the transition |
From Paul Jet down in the basket at Damascus, to Paul eaught
up by the Spirit to the third heaven, and to Paradise !
Hence the connexion is obvious; and it is to be regretted
that, by the break made by the end of the , the one part
of this glorious picture of the great Apostle, drawn by his own
hand, should ever be read without the other.
176
2 CORINTHIANS XI. 1—4.
XT. 1 Καυχᾶσθαι δὴ οὐ συμφέρει por ἐλεύσομαι γὰρ εἰς ὀπτασίας καὶ
ἀποκαλύψεις Κυρίου.
b Luke 28. 48.
y fol
_ 3 "ρῖδα ἄνθρωπον ἐν Χριστῷ, πρὸ ἐτῶν δεκατεσσάρων, εἴτε ἐν σώματι, οὐκ
» A
οἶδα, εἴτε ἐκτὸς τοῦ σώματος, οὐκ οἶδα, 6 Θεὸς older, ἁρπαγέντα τὸν τοιοῦτον
ἕως τρίτον οὐρανοῦ. ὃ" Καὶ οἶδα τὸν τοιοῦτον ἄνθρωπον, εἴτε ἐν σώματι, εἴτε
ἐκτὸς τοῦ σώματος, οὐκ οἶδα, ὁ Θεὸς οἶδεν, ὁ ὅτι ἡρπάγη εἰς τὸν παράδεισον,
, 7 ¥oe ce a
Kal ἤκουσεν appnTa ρήματα, ἃ
οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι.
Ca. XII. 1. Καυχᾶσθαι δή) To glory, verily, I know, is not
expedient for me; for I will proceed to speak of Visions and
Revelations from the Lord.
On the meaning and connexion of this with what precedes,
see above, the note on xi. 32, 33.
B, Ὁ, E, F, G, have καυχασθαι δεῖ, which has been received
by Scholz and Lachmann. But this is another example of error,
ropagated even in the oldest MSS. by identity of sound of
letters, i. e. in this case of εἰ and ἥ.
2. Οἶδα ἄνθρωπον] I know a man. That this is St. Paul him-
self is clear from v. 7.
— xpd ἐτῶν δεκατεσσάρων) fourteen years ago. On this use
of xpd see John xii. 1. Winer, p. 491, 2.
Fourteen years, reckoned inclusively, carry us back to the
time of St. Paul’s ordination to the Apostleship, which must not
be confounded with the time of his conversion to Christianity.
See note on Acts xiii. 2, ἀφορίσατε δή.
The “ Visions and Revelations of the Lord,” his rapture into
the “Third Heaven” and into “ Paradise,’ appear to have been
vouchsafed to him at the time of his Ordination.
They were vouchsafed to St. Paul especially, because he was
called by God to endure more sufferings, and to ‘labour more
abundantly,” than the rest of the Apostles. And they were
vouchsafed to him at ἐλαΐ particular crisis, because he was then
going forth, for the first time, as an Apostle and Missionary of
Christ.
He was about to incur shame and suffering, both from Jews
and Gentiles, for the sake of the Gospel.
The long series of his afflictions and humiliations for Christ,
which St. Luke has recorded in the Acts, and which St. Paul
himself has enumerated here, was then about to commence. It
was therefore very reasonable that he, who was going forth to
suffer for the Lord, should then have ‘ Visions from the Lord ;’’
that he should have revelations from the Lord of the glory to be
enjoyed hereafter.
If, therefore, a conjecture may be permitted as to the place
in which these Visions were vouchsafed to the Apostle, we should
not perhaps be in error if we were to specify Antioch. See on
Acts xiii. 1—4. :
These Visions had been given to the Apostle as long as
Sourteen years before.
St. Paul had been resident at Corinth for a year and siz
months, and he had written an Epistle to the Corinthians.
And yet he had never as yet disclosed io them the glorious
privileges which the Lord had vouchsafed to himself in these
Visions and Revelations.
An exemplary pattern of modesty and humility, and a signal
proof of his constraint and reserve in speaking of Aimself.
Here is also a clear evidence, that, when he now relates these
Visions and Revelations vouchsafed to him by the Lord, it is by
compulsion and necessity (cp. Theodoret, Theophyl.), and that
the thorn “in the flesh’? had done its work, for which it was
given him by God, that he might not be elated by them, v. 7.
— εἴτε ἐν σώματι, οὐκ οἶδα, εἴτε ἐκτὸς τοῦ σώματος] This
was not therefore a trance, but a local translation. If it had
been only a france or ecstasy, he could not have doubted whether
he was in the body or no. For in all such visions the soul and
body remain united.
St. Paul says that he was caught up; his only doubt is
whether this rapture was a translation of his body and soul to-
gether, or 8 translation of his disembodied spirit alone.
This sentence, therefore, shows that the sou/, when
from the body, has powers of ion. If not, it could not
have been a matter of doubt with St. Paul, whether he was out of
the body or no, when he was translated to heaven and to Paradise,
and heard what he did there.
It therefore confirms the doctrine, that the soul, when sepa-
rated from the body by death, does not sleep. See on Luke xii.
4; xvi. 23; xxiii. 43.
2—4. ἁρκαγέντα---ἔως τρίτον obpavot—iprdyn els τὸν
παράδεισον) St. Paul speaks here of two several raptures or
translations to two several places.
(1) A rapture to the Third Heaven.
(2) Another rapture to Paradise.
He distinguishes the places themselves by two several names.
And he distinguishes them also by the prepositions which he
uses to characterize his two raptures ively.
He is carried up as far as the third heaven.
He is also carried info Paradise.
Accordingly we find (as has been well shown by Whitby and
Weistein bere, and on Luke xxiii. 43) that the ancient writers
carefully distinguish between the two.
Thus S. Ireneus (ii. 34), ““ Paulus, usque ad terlium column
raptum se esse significans; et rursum delatum esse in Paradisum.
Quid illi prodest aué in Paradisum introitus, aut in tertium coelum
assumptio?”
See also Tertullian, de Preescr. c. 24, and Justin M. and
Methodius ; and (of the moderns) Bp. Jeremy Taylor, quoted in
Grabe’s note to Ireneus, |. c.
So S. Jerome (Ep. ad Job. Hieros. c. 3), ‘‘ Quis audiat Ori-
ginem in tertio coelo nobis donantem Paradisum?’’ And see Je-
rome in Ezek. xxviii. Epiphan. Her. 64, Als ἀναληφθεὶς évap-
yas (Παῦλος) ἅπαξ μὲν ἕως τρίτου οὐρανοῦ, ἅπαξ δὲ εἰς τὸν
εἰσον. And Athanasius, Gregory Mag., and Primasius in
Bengel's note here.
With re; now to these two several places—
(1) The Third Heaven.
This is generally understood by ancient Christian Writers to
be the highest heaven.
It is true, indeed, that some Rabbinical writers speak of the
seventh heaven as the highest. See the authorities in Wetstein
here. But other Jewish teachers specify the third heaven as the
highest, and as equivalent to the “‘ heaven of heavens.” See the
note of Grofius and Bengel, who says that the Hebrew Dual
(shamayim) bespoke wo heavens, but the revelation of the glory
of the ¢hird, or highest, was reserved to the New Testament.
It is also evident, that St. Paul would not have used the
words he does here, saying that he was caught up (€ws) as far as
to the ‘Aird heaven, if there had been as many as four degrees of
heavenly glory Jeyond and above it.
We may therefore conclude with ancient Christian authors
that when St. Paul says that he was caught up as far as to the
third heaven, he was translated into the company of the Angelic
hierarchy, and that there he was mingled with the Seraphim, and
had the fruition ef the Beatific Vision; and that thence was
kindled within him that ardour of zeal, and fire of love, and light
of knowledge with which he inflamed and illuminated the world.
Cp. A Lapide here, and Augustine, super Gen. ad literam, 12:
“ Tertium celum dicitar Visio intellectualis Dei; Ipsius Dei
itio.
(2) Paradise, i.e. the place of peace, of joy, to which the
souls of the righteous are carried immediately on their dissolution
from the body, and in which place they remain till the last Trump
shall sound, and the General Resurrection shall take place, when
their bodies will be raised, and reunited to their souls, and they
will be “caught up into the air,” and will receive their full
reward, according to their works, from the Everlasting Judge,
and i Sor ever in heavenly glory with the Lord. (1 Thess.
iv. 17.
The word Paradise is of Eastern origin (Heb. ore, Neb.
ii. 8. Eccles. ii. δ. Cant. iv. 12), and signifies a Royal garden or
park, girt with an enclosure, adorned with trees and shrubs and
flowers, and stocked with beasts and birds, and watered with fair
rivers. Hence it is applied in the Septuagint version of the Old
Testament (Gen. ii. 8—10, &c.) to that region, that Gan, }3,
Eden, yyy, or ‘Garden of delight,’ which was intersected with
rivers, and planted with every tree pleasant to the sight and good
Sor food, and in which our first Parents were placed by God, to
keep it and dress it.
Though the word Paradise in its literal sense signifies a
place fenced off from common ground, and much more beautiful
than it; and though it means a Royal Park, and though the
Park leads to the Palace, yet the Park is not the Palace. So,
likewise, in its figurative sense, Paradise means a place separate
2 CORINTHIANS ΧΙ] 5—7. 177.
5° "Prep τοῦ τοιούτου καυχήσομαι' ὑπὲρ δὲ ἐμαντοῦ ov καυχήσομαι, εἰ μὴ ἐν « οἱ. 11. 30.
La) 3 ,
ταῖς ἀσθενείαις μον.
6 ἀ᾿Εὰν γὰρ θελήσω καυχήσασθαι, οὐκ ἔσομαι ἄφρων' ἀλήθειαν γὰρ ἐρῶ" acer. το. 8.
φείδομαι δὲ, μή τις εἰς ἐμὲ λογίσηται ὑπὲρ ὃ βλέπει με, ἢ ἀκούει τὶ ἐξ ἐμοῦ.
& 11. 16.
e Job 2.6, 7.
7° Καὶ τῇ ὑπερβολῇ τῶν ἀποκαλύψεων iva μὴ ὑπεραίρωμαι, ἐδόθη μοι σκόλοψ Teor. 4:5.
from, and much more delightful than, earth; but it is not the
heavenly Palace of the Great King.
The Place called Paradise is not the perpetual abode of the
souls of the righteous. The word itself denotes that it is a tem-
porary resting-place; an abode of delightfal but transitory s0-
journ. It signifies a royal demesne, a fair park, a beautiful
enclosure, and Jeading to the Royal Palace of the Great King,
but it is not the Palace itself. The spiritual Paradise is filled
with unspeakable joys, and it leads to the Spiritual Palace, to
Heaven itself, to the everlasting abode of the Saints of God; but
it is nof Heaven. It conducts to the royal mansion of the Eter-
nal King, but it is no¢ that Mansion itself.
And as the presence of Eastern Kings was oftener vouch-
safed to their Paradise or Park than to other places, so Scripture
teaches that the Souls which are in Paradise have a nearer fruition
of the Divine Presence than they had on Earth, and therefore are
said to be ‘in the hand of God,’’ and to be “with Christ,” and
80 are unspeakably happy; yet they have not as yet attained the
supreme and perfect joys of the beatific Vision, to which they
will be admitted after the General Resurrection and Day of
Jadgment.
Hence Tertullian (Apol. 47) says, “" Paradisum nominamus
locnm divine amoznitatis, recipiendis sanctorum spiritibus des-
tinatum.”
The word Paradise is found in numerous passages in the
Greek Septuagint Version of the Old Testament, but it is never
used for Heaven. In the New Testament the word Paradise is
found three times only, once in Luke xxiii. 43, once in the Reve-
lation of St. John (Rev. ii. 7), and once here (2 Cor. xii. 4),
where the Apostle speaks of his own visions and revelations of
the Lord, and where he distinguishes between the Vision which
he had of Paradise and that other Vision with which he was
favoured of the third Heaven.
Almighty God, in order to qualify St. Paul for encountering
all the trials which awaited him, and to teach us by him of how
little account all earthly sufferings are, when compared with the
joys of the future state, was pleased to reveal to him not only
the full and final joys “ such as eye has not seen, nor ear heard,”
which are reserved in Heaven for all God’s faithful Servants, but
to show him also joys of Paradise, joys (the Apostle says) of
such transcendent felicity, (hat it is not for man fo utter them,
to which the souls of the righteous are admitted immediately on
their delivery from the burden of the flesh.
It was St. Paul’s personal knowledge of these two successive
s/ates,—the one the immediate, the other the final state of the
departed Soul of the faithful Christian,—the one the first state of
his soul at the very moment of his dissolution, and during the in-
terval between it and the day of Judgment, and the other the
state of his soul frum the day of Judgment through the countless
ages of Eternity, which elicited from the Apostle those memorable
words, I reckon (λογίζομαι, that is, I, who have full knowledge of
the fact, pronounce) that the sufferings of this present time are
not worthy to be compared with, or put in the scale against, the
glory that shall be revealed in us. (Rent. viii. 18.) Therefore,
he also said, J long to depart, and to be with Christ, which is far
better. (Phil. i. 23.) When we are absent from the body, we
are present with the Lord. (2 Cor. v. 8.)
But knowing that his happiness, though great in Paradise,
would not be perfected, until his mortal body was raised from
the dead at the coming of Christ to Judgment, he says (2 Cor.
v. 4), We that are in this tabernacle (of the body) do groan,
being burdened, not that we would be unclothed, but we would
be clothed upon (2 Cor. v. 2); that is, we long for the general
Resurrection, we long to be arrayed in our Aeavenly body, like
unto Christ’s glorious body, and to enter into the fu/l enjoyment
of a blessed Eternity. And he encourages all the faithful with
the assurance, that when Christ, who is their life, shall appear
again in His glorified body, they also shall appear with Him in
glory. (Col. iii. 4.)
It may, perhaps, be asked here, If Paradise is the place to
which the souls of the righteous are conveyed immediately after
their dissolution, and if the Third Heaven is the region of ever-
lasting bliss and celestial glory, why did St. Paul mention his
rapture into Paradise after his rapture into the Third Heaven?
This question may be answered by reference to our Lord’s
Vor. I1.—Parr III.
words to the penitent thief (Luke xxiii. 43), To-day shalt thou be
with Me in Paradise ;
The penitent thief had prayed to Christ that he might be re-
membered by Him in the fuéwre glory of His kingdom (v. 42).
Christ gave him more than he asked; He gave him an immediate
reward, that of Paradise, to which his soul would be conveyed on
that self-same day, and which would be preparatory and intro-
ductory to the greater and everlasting bliss of the heavenly sing-
dom. See note on Luke xxiii. 43.
So it is with St. Paul. He had a vision of the heavenly
glory. But this was not all. Nor, indeed, would that Vision
have ministered all the comfort which he needed under euffering,
and which was ministered to him by the Vision of Paradise.
For the bliss of heaven is posterior to the Resurrection and Day
of Judgment, which might be very distant, and (as the event has
shown) were very distant from St. Paul. But the joys of Para-
dise being immediate, and being introductory to heavenly glory,
would afford him the greatest comfort, and inspire him with the
greatest courage under suffering, and would give to Martyrdom
the character of a blessed and immediate transition from a world
of sin and sorrow to one of holiness and joy.
1. ἐδόθη μοι σκόλοψ τῇ σαρκί there was given a thorn to me,
and to that part of me which is σὰρξ, flesh,—as distinguished
from my πνεῦμα or spirit. On this use of the double dative, the
former describing the person, the second specifying the member,
or part of the person, as in the Homeric expression δίδου δὲ of
ful χερσὶν, see Winer, p. 197. The word σκόλοψ (root
σκάλλω, fodio) is used by LXX for a thorn. Num. xxzxiii. 55,
σκόλοπες ἐν τοῖς ὀφθαλμοῖς, said of the nations of Canaan in
relation to the Israelites. So Ezek. xxviii. 24, σκόλοψ πικρίας
καὶ ἄκανθα ὀδύνης: and Hos. ii. 6, φράξω τὴν ὁδὸν αὐτῆς
σκόλοψι. This is doubtless its sense here.
What was this σκόλοψ, or Thorn, which was given to St.
Paul?
It cannot be (as has been supposed by some) an affection of
the eyes consequent on the glare of light at his Conversion. The
σκόλοψ was not given him then, but some years after (see on v.
2). And it is more likely that by his Conversion to Christianity
he was enlightened not only spiritually but physically. Cp. Acts
ix. 18.
This conjecture of some in modern times, that the great
Apostle laboured under physical deficiency of eyesight, rests on
no grounds of Holy Scripture or primitive Tradition. Cp. on
Acts xxiii. 1.
This thorn was in the flesh,—that is, in the outer man; and
it was given him (observe the word given) as a providential dis-
pensation, in order that he might not be exalted above measure
the repeats this twice) by the transcendent altitude (τῇ ὑπερ.
βολῇ) and exceeding sublimity and glory of his revelations. It
was given him as a remedy and safeguard against spiritual Pride
and Presumption.
He was delivered over to this infirmity lest he should fall
from the trath, and in order that he might escape the sin of
elation against God by pride. Jrenaus (v. 3).
It must have been something therefore external, which
might expose him to di ent from censorious men, and
depress all aspirations of self-complacency, by the chastening dis-
cipline of worldly scorn.
Cp. Bp. Bull’s Sermon on this subject, Serm. v. Vol. i.
pp. 117 and 126.
Accordingly, St. Paul speaks of it in another place as a
‘trial in his flesh,” which made him an object of contempt to
some, and tried ¢heir affection and reverence for him. He com-
mends the Galatians (iv. 14), because they did not set at nought
and scoff at (οὐκ ἐξουθενήσατε οὐδὲ ἐξεπτύσατε) this trial in his
flesh, but accepted him as an Angel of God, as Christ Jesus,—as
one who was chastened by suffering, as He was. The thorn in his
flesh reminded them that he was a minister of Him Who was
crowned with thorns, (Mark xv. 17. John xix. 5.)
Hence we may account for the mention of it here. Doubt-
less, among those at Corinth who carped and cavilled at the
Apostle, especially at his personal presence (2 Cor. x. 10), some
indulged in sneers on this physical infirmity, which sometimes
probably made itself manifest in his address; and they used it
as an occasion for disparaging his office and ἀἰκατθιθης his
A
9 “καὶ εἴρηκέ μοι, ᾿Αρκεῖ
178 2 CORINTHIANS ΧΗ. 8, 9.
τῇ σαρκὶ, ἄγγελος Σατῶν, ἵνα pe κολαφίζῃ, ἵνα μὴ ὑπεραίρωμαι. ὃ Ὑπὲρ rov-
: Pail4.18. τοῦ τρὶς τὸν Κύριον παρεκάλεσα iva ἀποστῇ ἀπ᾽ ἐμοῦ'
eb. 11. 84.
σοι ἡ χάρις pour ἡ γὰρ δύναμίς μου ἐν ἀσθενείᾳ τελειοῦται.
ministry, as if in his bodily presence he was weak, however much
he might attempt to intimidate and overawe them, when he was
absent, by menaces in his Jeffers (x. 10).
‘What was the explanation (they might ask with bitter irony)
to be given of this bodily affliction? Was it likely that God
would thus visit a favoured Apostle of Christ with such infirmity,
and thus damage his success in preaching the Gospel ?
St. Paul answers this question, and solves the objections
arising from it;
The thorn in his flesh (he says) was a gift from God—¢3d6n
μοι. And why was it given ? In order that I should not be too
much lifted up by the exceeding altitude of my revelations from
im.
It is therefore a mark of His favour. It is a consequence
and a memento of the privileges I have received from Him. It
may remind you, as it does me, of the abundance of my revela-
tions. It is even a badge of my office, a credential of my
ministry.
There was also no fear that the success of his ministry (for
which he was a) would be impaired by his infirmity. ‘My
grace,” God has said (elpnxe—has said once for all), ‘‘is suffi-
cient for thee; My strength is perfected in thy weakness.” The
weaker the instrument, the greater the triumph of God’s grace,
which enables that instrument to do what it does, and accom-
plishes such mighty works by its means.
They who read Scri with awe, and contemplate with
reverence the Saints of old, will not indulge in inquisitive and
profitless speculations on the precise nature of this thorn in the
flesh of St. Paul.
The Holy Spirit does not gratify such curiosity as this. He
tells us that the holy Apostles were men of like passions with
ourselves. (Acts xiv. }5.) And we know from the present in-
stance, that the great Apostle of the Gentiles, he who laboured
more abundanily than the rest (1 Cor. xv. 10), and with the
most blessed fruit in his labours, and who had a great abundance
of Visions and Revelations in the Lord, was also afflicted by some
visible infirmity in his body which might expose him to contempt
from others, and was designed by God to keep him humble, and
also to fest their dutiful love for the Apostle of Christ.
But the Holy Spirit does not give any minute
details concerning the external appearance of the Holy Apostles.
He does not perpetuate any of the flaws and blemishes of our
feeble and frail humanity which might have been visible in their
form or feature. He abstracts as it were all that is accidental and
temporary in the portrait, and presents us with a beautiful ideal
picture of what was essential and is eternal, and so gives us a
truer likeness of them. And who would wish to mar this divine
work, by intruding into it what was merely earthly and tem-
? who would wish to know what St. Paul’s thorn in the
flesh was? Who would wish to associate him with any bodily
blemish, now that all the ‘ spots and wrinkles” of mortality have
disappeared, and he has been transfi; as it were by the
bright illuminations of the Holy Ghost, and his δου] has
to the Paradise which he himself saw, and he will be clothed
hereafter with a glorified body, and dwell in soul and body in the
infinite felicity of the third heaven?
See further what has been said on this subject in the Infro-
duction to the Acts of the Aposties, p. xii, xiii.
— ἄγγελος Σατᾶν)] He calls the thorn in his flesh a mea-
senger of Satan to buffet him. “ Sudem refert datum sibi
Angelum Satane”’ (Tertullian, de Fuga, c. 3, and de Pudic. 13)
“a quo colaphizaretur, ne se extolleret.’’ And yet St. Panl says
that it was given him (i.e. by God) in order that he might not be
too much exalted by the exceeding glory of his revelation.
A very important declaration, teaching,
(1) That physical evils are from Satan, who assails holy
men, in order to torment them. Similarly it was revealed by the
Holy Spirit in the history of Jod, that his afflictions were
Satan (Job ii. 6, 7); and our Lord Himself declares that the
woman in the Gospel, whom He calls a daughter of Abraham,
and who was bowed together with a spirit of infirmity for eighteen
years, had been bound by Satan. (Luke xiii. 16.)
(2) That God, Who is Almighty and All-merciful, permits
Satan to visit holy men with severe afflictions, in order that
those afflictions may be made subservient to His own wise and
gracious purposes. He thus overrules evil with good, and defeats
Satan with his own weapons. God permitted Satan to afflict Job,
that his patience might be tried and be an example to every age.
He permitted Satan to-bind the daughter of Abraham for eighteen
years, thet her faith might be a pattern to all, and that Christ’s
power and love in loosing her—touching only the hem of His
garment with faith—might be known. And He permitted Satan
to afflict the Apostle with the thorn in his fesh, in order that he
who had been caught up into the Third Heaven might be saved
from the peril of pride, by which Satan fell from heaven;
He permitted him “to fall under the Devil’s scourge, that he
might not fall into the Devil's sin” (Bp. Bull); and that God’s
grace and power might be displayed and glorified in and through
his weakness. Cp. Tertullian (de Fuga, c. 2).
God permitted Satan to buffet age pigs by a Thorn; but
under the transmuting influence of δ grace working with
St. Paul’s free will, that Thorn has been made as it were to
bloom and “ blossom as the rose,” and to yield for the Apostle’s
head an unfading garland of glory.
Therefore the Apostle says: “ Most gladly will I then glory
in my infirmities; for when I am weak, then am I strong.”
“ Ne extollar datus est mihi stimulus carnis mea angelus
Satane. Ovenenum quod non curatar nisi veneno! O anti-
dotum quod quasi de Serpente conficitur et propterea theriscum
nuncupatur! Serpens enim ille superbiam persuadet dicens Gue-
tate et eritis sicut dii. (Gen. iii. 5.) Superbise persuasio ista est.
Unde cecidit serpens inde nos dejecit. Meritd ergo venenum
serpentis de serpente sanatur. Quid ait Apostolus Ter Dominuns
rogavi ut auferret? Deus precanti aderat. Videte quid ter
roganti responderit, ‘ Sufficit tibi gratia mea.’ Ego, medicus
optimus, novi in quem tumorem pergat id quod volo sanare.
Quiesce, sufficit tibi gratia mea; non sufficit tibi voluntas tua.”
5. Augustine (Seri. 163). See also Serm. 354.
8. Ὑπὲρ τοὐτου] ‘ Concerning this.’ On this use of imtp =
Heb. Sy, and Latin super, see 2 Cor. i. 6, 8. 2 Thess. ii. 1;
and see Winer, p. 343.
— τρίς] three prayers, consequent perhaps on three several
severe assaults of fempiation. Job is tempted by Satan fhrice,—
(1) by the loss of his goods; (2) of his children; (3) of his
health. Our Lord is tempted by Satan thrice. (Matt. iv. 1—11.
Luke iv. 1 -- 18.) Peter was tempted by Satan thrice. (Matt.
xxvi. 834—75. Luke xxii. 31.) And after his fall was enabled
by Christ to make three professions of love. (John xxi. 17.)
— ἵνα ἀποστῇ ἀπ' ἐμοῦ] in order that he might depart from
me. St. Paul had claimed the power of delivering the incestuous
Corinthian fo Satan. (1 Cor. νυ. 5.) He here represents himself
as buffeted by a “ messenger of Safan,’’ and desiring, but not
able, to free himself from the visitation.
He affirms that he also had proved his Apostleship by mira-
cles (v. 12). .
Yet he never pretends that he worked any miracle to heal
himself of his severe bodily infirmity, which exposed him to dis-
paragement and obloquy.
We learn these things from himself,—an evidence of his
veracity, and of his confidence in the truth of his cause. No
enthusiast would have written thas. The exception proves the
rule. The candid avowal of weakness confirms the assertion of
er.
a Thus also we see the principles by which the miraculous
powers given to the’Apostles were regulated by God. St. Paul
himeelf tells us that he lacked bodily sustenance (xi. 9), and was
often in hunger, thirst, in cold and nakedness (xi. 27); and that
he had a thorn in his fleeh, by which Satan buffeted him, and
which exposed him to reproach. Yet we never hear that he was au-
thorized or enabled to exert his miraculous powers in order to pro-
vide himself with food, or to heal himself of sicknese. They who
were more privileged by God than other men in working mira-
cles, were not exempted by Him from enduring severe afflictions.
Indeed, they were as much depressed delow other men in their
sufferings, as they were raised above them by their miracles.
They were designed by Almighty God to be exemplary to the
world in suffering ; which they would not have been, {f they had
wrought miracles for their own benefit. Their history shows that
the true principle of the Gospel of Christ is imitation of Christ ;
that it is sacrifice of self for the good of others, and for the
ylory of God.
9. εἴρηκε] He has said. Observe the force of the perfect
tense. God has said it; I remember it well. He has said it,
Whose word is Yea and Amen. He has said it once for all.
Man prays thrice, but God speaks once. He has spoken it;
and the force of that speech still abides with me, and works its
work upon me. Cp. εἴρηκε, Heb. i. 13; iv. 4.
Although the petitions of holy men are not always granted,
2 CORINTHIANS XII. 10—21.
"Hdiora οὖν μᾶλλον καυχήσομαι ἐν ταῖς ἀσθενείαις μου, ἵνα ἐπισκηνώσῃ ἐπ᾽
2 ve ὃ m4 a a 10 a 3 ὃ a ἐν 9 6 4 > 9 3 39. ,
ἐμὲ ἡ δύναμις τοῦ Χριστοῦ. 10 Διὸ εὐδοκῶ ἐν ἀσθενείαις, ἐν ὕβρεσιν, ἐν ἀνάγ-
Kaus, ἐν διωγμοῖς, ἐν στενοχωρίαις ὑπὲρ Χριστοῦ. Ὅταν γὰρ ἀσθενῶ τότε
δυνατός εἰμι.
Nt Téyova ἄφρων: ὑμεῖς μὲ ἠναγκάσατε. ἐγὼ γὰρ ὥφειλον ὑφ᾽ ὑμῶν συνίσ-
poe ‘ ε , lal ε ΄ 9 , > Ἁ δ ’ > 12 b ν
τασθαι: οὐδὲν γὰρ ὑστέρησα τῶν ὑπερλίαν ἀποστόλων, εἰ καὶ οὐδέν εἰμι. Τὰ
μὲν σημεῖα τοῦ ἀποστόλου κατειργάσθη ἐν ὑμῖν ἐν πάσῃ ὑπομονῇ, σημείοις καὶ
&
τέρασι καὶ δυνάμεσι. 18 ' Τί γάρ ἐστιν ὃ ἡττήθητε ὑπὲρ τὰς λοιπὰς ἐκκλησίας,
ρ υνάμ γάρ ἡττή ρ ησίας, |
3 x, g¢g LY 9 ΝῊ 9 , ε A ’ , AY dao 4 a
εἰ μὴ ὅτι αὐτὸς ἐγὼ ov κατενάρκησα ὑμῶν ; χαρίσασθέ μοι THY ἀδικίαν ταύτην.
4 κ᾿Ιδοὺ, τρίτον τοῦτο ἑτοίμως ἔχω ἐλθεῖν πρὸς ὑμᾶς, καὶ οὐ καταναρκήσω
ε A > BY lel x ε lel > Ne a 3 ‘ 3 x 4 a aA
ὑμῶν: ov yap ζητῶ τὰ ὑμῶν, ἀλλὰ ὑμᾶς: οὐ yap ὀφείλει τὰ τέκνα τοῖς γονεῦσι
179
ch. 11. 1, 16, 17.
Cor. 15. 8—10.
θησαυρίζειν, ἀλλ᾽ οἱ γονεῖς τοῖς τέκνοις.
ον ἀγαπῶμαι.
BVEya δὲ ἥδιστα δαπανήσω καὶ 1h
ἐκδαπανηθήσομαι ὑπὲρ τῶν ψυχῶν. ὑμῶν' εἰ καὶ περισσοτέρως ὑμᾶς ἀγαπῶν
16 Ἔστω δὲ, ἐγὼ οὐ κατεβάρησα ὑμᾶς, ἀλλὰ ὑπάρχων πανοῦργος δόλῳ ὑμᾶς
ἔλαβον. "1" Μή twa ὧν ἀπέσταλκα πρὸς ὑμᾶς, δι’ αὐτοῦ ἐπλεονέκτησα ὑμᾶς ;
18" Παρεκάλεσα Τίτον, καὶ συναπέστειλα τὸν ἀδελφόν: μήτι ἐπλεονέκτησεν
m ch, 7. 2.
neh. 8. 6, 16, 18,
22.
aA A a ¥
ὑμᾶς Τίτος ; οὐ τῷ αὐτῷ πνεύματι περιεπατήσαμεν ; οὐ τοῖς αὐτοῖς ἴχνεσι ;
19° Πάλιν δοκεῖτε ὅτι ὑμῖν ἀπολογούμεθα ;
λοῦμεν' τὰ δὲ πάντα, ἀγαπητοὶ, ὑπὲρ τῆς ὑμῶν οἰκοδομῆς.
Ὁ» Φοβοῦμαι γὰρ, μήπως ἐλθὼν οὐχ οἵους θέλω εὕρω ὑμᾶς, κἀγὼ εὑρεθῶ
κατέναντι Θεοῦ ἐν Χριστῷ λα- och. 5.1,
1 Cor. 10. 88.
p 1Cor. 4. 21.
. 7 7 ch. 10. 2.
ὑμῖν οἷον οὐ θέλετε: μήπως ἔρεις, ζῆλος, θυμοὶ, ἐριθεῖαι, καταλαλιαὶ, ψιθυρισμοὶ, * 18-2, 10.
φυσιώσεις, ἀκαταστασίαι: 3) 4 μὴ πάλιν ἐλθόντος μον ταπεινώσῃ με ὁ Θεός pov ach. 5.3.
yet their prayers are always heard. God sometimes shows His
love to them by denying them their requests; and in this denial
He gives them what He, Who is omniscient and all-merciful,
knows to be best for them, and so deals with them according to
their prayers, which are always framed and uttered in a spirit of
submission to the divine Will. Augustine (in Joann. Tract. 6).
‘* Apostolus ad voluntatem non est exauditus, sed est exau-
ditus ad salutem. Paulo Apostolo negavit quod oravit ; sepe
malis hominibus dat Deus ad damnationem; huic negavit ad
sanilatem.”’
“ Rogavit Dominum ut auferret stimulum carnis a quo co-
laphizabatur, aliquem forte dolorem corporalem, et dicit Deus
sufficit tibi gratia mea, ἕο. Ego novi quem curo. Tanquam em-
plastrum mordax urit te sed sanat te.” Auguatine (in Ps. xxvi.
xeviii., Serm. 47. 154).
On the other hand, Almighty God often punishes evil men
by giving them what they most desire ;
The Devil's petition was granted by God when the Devil
asked leave to tempt Job; and so the Devil was worsted. God
gave the Israelites their desire, and they perished in their lust.
(Ps. Ixxviii. 30.)
Doubtless, Satan exulted in being allowed to buffet St. Paul.
But how much shame has thence recoiled upon Satan from his
conflict with the Apostle! and how much glory to God, and how
much benefit to the Church! Augustine (Serm. 354).
- Ἥδιστα--- μᾶλλον] Most gladly will I therefore glory rather
(Le. rather than faint) in my infirmities (i.e. rather than in my
miracles). On this combination, see vii. 13.
11, Péyova ἄφρων] Perhaps this may be put interrogatively,
“Have I become foolish? If so, ye constrained me.’”’ St. Paul
does not allow that he is ἄφρων. See xi. 16; xii. 6.
Elz. adds καυχώμενος here, an explanatory gloss, not found
in the best MSS.
12. τοῦ ἀποστόλου] Of the Apostle, as distinguished from all
other men; and especially as distinguished from all false teachers,
who sre not sent by Christ (ἀπόστολοι), but are mere comers
(ἐρχόμενοι). See above, xi. 4.
On this use of the definite article, see above on John iii. 10,
ὃ διδάσκαλος, and John xviii. 10, τὸν δοῦλον.
13. ἡττήθητε ὑπέρ] A remarkable use of ὑπὲρ, with something
of an oxymoron in it, a favourite figure with St. Paul (see Rom.
xii. 11), Ye were lessened and abased above; and perhaps mark-
ing that the ἧττα or loss (if ἧττα it was) was a proof of St. Paul’s
love, and so a privilege. There is a gentle tone of delicate irony
and affectionate playfulness in the whole sentence, especially in
the words, “ Forgive me this wrong.”
- εἰ μή] See on 2 Cor. iii. 1.
— κατενάρκησα] See on xi. 9.
14. τοῦτο] So the best MSS. ; not in Elz.
15.] On this text, see By. Andrewes' Sermons, ii. p. 98.
16. Ἔστω δέ] But be it eo. A supposition. He recites an
objection of his adversaries. J, they say, do not burden you in
my own person; I did not venture to do it, they allege. I was
not straightforward and courageous enough to do it myself; but
with a sort of moral cowardice, and being by nature (ὑπάρχων)
crafty, I caught you by guile. I ensnared you by an artifice, by
a mere semblance of disinterestedness, in order to make you my
prey by means of others my emisscries. Cp. Theophyl. Bp.
Sanderson, ii. p. 349.
17, 18. ἀπέσταλκα] IJ have sent. The sense of this and the
following verses seems to be, I am charged with craftiness in
suborning others to be my agents in promoting my personal in-
terests. Jf this were true, then the persons of whom I have
made choice to be my delegates to you, would be of such a
character as to be fit ministers of my artful and covetous
designs.
But what is the case? Who are they? Titus and the
brother. You know Titus by experience. Their character is a
guarantee of my integrity. The choice which I have now made
is 8 proof that the allegation just recited is false.
18. τὸν ἀδελφόν] the brother ; perhaps St. Luke (see viii. 18),
or the brother mentioned viii. 22.
19. daw] Are ye thinking that we are again pleading our
own cause before you? Is this your present surmise? It is a
very erroneous one. We are pleading before God, not you. We
‘are speaking in Christ not for our own glory, but for His; and
we are doing this and all things for your edification.
A, B, F, G bave πάλαι here, and so Vulg., which has been
adopted by some Editors, Lachm., Tisch., Alf. But πάλιν is in
D, E, I, K, and the majority of Cursive MSS., Versions, and
Fathers, It is confirmed also by iii. 1, ἀρχόμεθα πάλιν ἑαντοὺς
συνιστάνειν;
The confusion of ΠΑΛΑΙ and ΠΑΛΙΝ is frequent in MSS,
(See Bloomfield’s note.) And there is no instance in the N. T.
where πάλαι stands at the beginning of a sentence. And πάλαι
appears to mark a past time as contrasted with the present (as
in Heb. i. 1), whereas the Apostle is speaking of present sur-
mises. And the sense given in the English Authorized Version,
and in many Ancient Versions, where the sentence is rightly re-
presented as in tory, appears more forcible and just than
that arising from the reading πάλαι δοκεῖτε.
Aa2
& 1. 23.
ο Matt. 10. 20.
1 Cor. 9. 2.
ἃ Phil. 2. 7, 8.
2 CORINTHIANS XIII.
Α ea XN , x a“ , . AY ’
πρὸς ὑμᾶς, καὶ πενθήσω πολλοὺς τῶν προημαρτηκότων, καὶ μὴ μετανοησάντων
" ἐπὶ τῇ ἀκαθαρσίᾳ καὶ πορνείᾳ καὶ ἀσελγείᾳ ἧ ἔπραξαν. ;
XIII. 1 " Τρίτον τοῦτο ἔρχομαι πρὸς ὑμᾶς’ ἐπὶ στόματος δύο μαρτύρων
lel Ὁ“ cn
καὶ τριῶν σταθήσεται πᾶν ῥῆμα. 3" Προείρηκα καὶ προλέγω, ὡς παρὼν
τὸ δεύτερον, " καὶ ἀπὼν νῦν, τοῖς προημαρτηκόσι, καὶ τοῖς λοιποῖς πᾶσιν, ὅτι ἐὰν
ἔλθω εἰς τὸ πάλιν οὐ φείσομαι: 8." ἐπεὶ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος
Χριστοῦ, ὃς εἰς ὑμᾶς οὐκ ἀσθενεῖ, ἀλλὰ δυνατεῖ ἐν ὑμῖν. 4 * Καὶ γὰρ εἰ ἐσταυ-
ρώθη ἐξ ἀσθενείας, ἀλλὰ ζῇ ἐκ δυνάμεως Θεοῦ" καὶ γὰρ ἡμεῖς ἀσθενοῦμεν ἐν
αὐτῷ, ἀλλὰ ζήσομεν σὺν αὐτῷ ἐκ δυνάμεως Θεοῦ εἰς ὑμᾶς.
δ etn AY , > 3 8 2 al 4 ε AY ὃ 4 a 9 3
αντοὺς πειράζετε εἰ ἐστὲ ἐν τῇ πίστει, ἑαυτοὺς δοκιμάζετε: ἢ οὐκ ἐπιγι-
1 Pet. 3. 18.
e1Cor 11.28 νώσκετε ἑαυτοὺς, ὅτι ᾿Ιησοῦς Χριστὸς ἐν ὑμῖν ἐστιν, εἰ μήτι ἀδόκιμοί ἐστε;
fh. 6. 9. 6 ᾿Ελπίζω δὲ ὅτι γνώσεσθε ὅτι ἡμεῖς οὐκ ἐσμὲν ἀδόκιμοι. ΤΙ Εὐχόμεθα δὲ πρὸς
RY A ea “΄ a a a >
τὸν Θεὸν, μὴ ποιῆσαι ὑμᾶς κακὸν μηδέν: οὐχ ἵνα ἡμεῖς δόκιμοι φανῶμεν, ddd
ε a A a 39 Db
iva ὑμεῖς τὸ καλὸν ποιῆτε, ἡμεῖς δὲ ὡς ἀδόκιμοι ὦμεν" noe γὰρ δυνάμεθά τι
lal 3 ’, ε lod aA lal
hells κατὰ τῆς ἀληθείας, ἀλλ᾽ ὑπὲρ τῆς ἀληθείας" 93 " χαίρομεν γὰρ ὅταν ἡμεῖς ἀσθενῶ-
νι ἐν ε ~ ΑἉ lel "ἢ 3 la AY ε aA td
μεν, ὑμεῖς δὲ δυνατοὶ Fre τοῦτο καὶ εὐχόμεθα, τὴν ὑμῶν κατάρτισιν.
Cor. 4. 21 105 N A a any , 9 N . 3 , , ᾿
κα ΜῊ Διὰ τοῦτο ταῦτα ἀπὼν γράφω, ἵνα παρὼν μὴ ἀποτόμως χρήσωμαι, κατὰ
& 12, 20, 21. . 3 αν ἣν ἔδωκέ εκ ἧς οἰκοδομὴ S93 OU bai,
τὴν ἐξουσίαν ἣν ἔδωκέ μοι ὁ Κύριος εἰς οἰκοδομὴν, καὶ οὐκ εἰς καθαίρεσιν.
Lice... 11! Δοιπὸν, ἀδελφοὶ, χαίρετε, καταρτίζεσθε, παρακαλεῖσθε, τὸ αὐτὸ φρονεῖτε,
15. δ. x 3 , ᾿ ve x 4 ν 9.» » can
eae a leah καὶ ο Θεὸς τῆς ἀγάπης καὶ εἰρήνης ἐσται pel , πυμων. bie a Se
He 1814, 2’ Agadcacbe ἀλλήλους ἐν ἁγίῳ φιλήματι ἀσπάζονται ὑμᾶς οἱ ἅγιοι
ἢ Cor, ἴα. 30. πάντες.
668. ὃ. A a a aA
1 Pet. δ. 14. 13 Ἢ χάρις τοῦ Κυρίου ᾿Ιησοῦ Χριστοῦ, καὶ ἡ ἀγάπη τοῦ Θεοῦ, καὶ ἡ Koww-
’, a ef , Ἁ Lg ean
via Tov ayiov Πνεύματος pera πάντων ὑμῶν.
Ca. XIII. 1. Τρίτον τοῦτο ἔρχομαι) This is the third time | viii. 17, and Heb. x. 28, i.e. on the testimony of not less than
that I am intending to come. 80 Jud. xvi. 15, τρίτον τοῦτο.
Num. xxii. 28, LXX. John xxi. 14.
St. Paul had been once, and only once, at Corinth, viz. in
the visit described in Acts xviii. 1—11, which visit lasted a year
and a half, and ended about three years and a half before this
Epistle was written.
That ἔρχομαι may have the sense of J am now infending to
come, is evident from his words written at Ephesus, 1 Cor.
xvi. 5, Μακεδονίαν διέρχομαι, I am now intending to go through
Macedonia.
That the visit he was now intending to pay to Corinth, and
which he did pay soon after these words were written, was only a
second visit, may be inferred from his words above (i. 15), I was
desirous to come to you before this, that you might have a second
benefit. And again (xiii. 2), I have said before, and now pre-
monish you, as though [ were present the second time.
This sense of his words, τρίτον τοῦτο ἔρχομαι, is further
cleared by what he had ssid just before (xii. 14), This is the
third time that I am in readiness (ἑτοίμως ἔχω) to come to you.
He had been ready once, and did come; he had been ready
again, but did not come, because they were not ready to receive
him (see 2 Cor. i. 23); he bad even been very desirous to come,
but their disorders had prevented him from coming.
He, for his part, is now ready a third time to come to
them. But whether he will actually now come or no, is de-
pendent on something else, namely, on whether they, on their
side, make themselves ready, by godly repentance and amend-
ment, to receive the visit which he is ready and desirous to pay.
Thus he reminds them that his absence, which some among
them had misinterpreted and censured (2 Cor. i. 15—17), was
not due to any levity, fickleness, estrangement, or failure on Ais
part. On the contrary, in wili and desire this was the third
time in the course of four years that he was with them. And if
he was absent longer from them, his absence would not be due to
himself. They could secure his presence by readiness for it.
Other reasons for this interpretation may be seen above in
the note on 2 Cor. ii. 1.
— ἐπὶ στόματος δύο μαρτύρων καὶ τριῶν] Every matter that
has been spoken (ῥῆμα, see on Luke i. 37) shall be established at
the mouth of at least two witnesses, and, if it may be so, of
three. From Deut. xix. 15, LXX; and see Dent. xvii. 6. John
Compare Titus iii. 10, αἱρετικὸν μετὰ μίαν (one at least)
καὶ (and if it may be) δευτέραν νουθεσίαν παραιτοῦ.
St. Paul appeals to his three intentions to come to Corinth
as three witnesses that he is in earnest in what he says, and as
three pledges that what he says, will be done. “Ayr! μαρτυριῶν
τὰς παρονσίας αὐτοῦ τιθεὶς καὶ ras παραγγελίας, says Chrys.
And so Zcumen.; and Theophylact says, Almighty God threatens
the sinner, and for a time forbears to punish. But at last, after
reiterated warnings, He executes judgment. So the Apostle. He
says that in the same manner as every controversy is determined
on the testimony of two or three witnesses, so the sentence which
he has often threatened will be executed unless they repent. He
compares his own comings to witnesses.
4. (ἤσομενῚ On this form of the future, see Winer, p. 80.
δ. ‘Eavrots] yourselves. Emphatic. Do not try me, do not
tempt me, do not examine me, your Apostle, but examine your-
selves.
— el μήτι unless haply (which God forbid!) ye are repro-
bates. On this use of ef μήτι, see above, iii. 1.
12. ἐν ἁγίῳ φιλήματι] with a holy kiss. See above, 1 Thess.
v. 26. 1 Cor. xvi. 20; below, Rom. xvi. 16.
18. Ἡ χάρις τοῦ Κυρίου] The Grace of our Lord Jesus Christ,
and the Luve of God, and the Communion of the Holy Ghost, be
with you all. 5. Athanasius (Ep. iii. ad Serapion. § 6, p. 555)
refers to this Benediction in proof of the Doctrine of the distinct
ee of each of the three Persons of the Ever-Biessed
inily.
“ Egregium de 8S. Trinitate testimonium.” (Bengel.)
The Three Persone are named in this Benediction, which
has been adopted by the Christian Church; and is a full ex-
position of the doctrine of the Trinity less explicitly expressed in
the Levitical Benediction, which God Himself prescribed to be
used (Num. vi. 23—26), and in which the word mim, Jenovan
(= Κύριος (LXX), the Lorp), is repeated thrice.
In like manner S. Clement of Rome (Frag. 7) recites a pri-
mitive form of Christian Adjuration, in which the Three Persons
of the Blessed Trinity are ex: as they are here in the
Apostolic Benediction, Ζῇ ὁ Θεὸς, καὶ ὁ Κύριος ᾿Ιησοῦς, καὶ τὸ
Πνεῦμα Αγιον.
As to the evidence of the same doctrine from the Baptismal
2 CORINTHIANS ΧΙ].
hikedgan see Matt. xxviii. 19, and Waterland’s Moyer Lectures,
. Vili.
Tn order to understand the force of this Benediction, it is to
be observed— :
(1) That all spiritual Blessings come from (ἐκ) God the
Faruesr, through (διὰ) God the Son (see 1 Cor. viii. 6), and by
God the Hoty Gaosr.
The Love of God is the one source and inexhaustible well-
spring of all spiritual blessings to men; and these blessings are
conveyed to us through the Son, in ‘‘ Whom all the Fulness of
the Godhead dwells ’’ (Col. i. 19), and Who took our Nature, and
is our Emmanuel, “ God with us,” and has made us members of
His Body, and has become the Channel of Grace to ws. And
so we have “all received of His fulness, and Grace for Grace.”’
(John i. 16.)
This Grace, flowing through the a the source of the
Father’s Love, is applied personally and individually to us, and
made energetic to our spiritual New Birth and New Life in this
world, and everlasting salvation in the world to come, by the
operation of the Holy Ghost, Who overshadowed our Nature in
the Blessed Virgin’s Womb De i. 35), and Who enabled her
to conceive and to bring forth Christ, ὁ is the Second Adam;
and so wrought the New Birth of our Nature, which was regene-
rated by the Incarnation of Christ; and Who, by His personal
Communion with us, bestows, communicates, and applies the
Grace flowing from the Father through the Son, for our personal
Regeneration in Baptism, and forms Christ within us; and by —
181
' His renovating and quickening operation makes Christ to dwell
in us, and makes us to dwell in Him. See below on Titus iii. 5.
(2) These divine operations of the Three Persons of the
| Rver-Blessed Trinity, in the World of Grace, are analogous to
their workings respectively in the world of Nature.
God the Father made the World, but this work of Creation
was wrought through the Son (John i. 1, 2. Heb. i. 2), and by
os pe ir influence of the Holy Ghost. See on Matt. iii. 16.
p. Gen. i. 2.
(8) Also, the effusion of all grace to us from the Father,
through the Son, and by the Holy Ghost, was declared at the
Baptism of Christ, God and Men, when the voice of the Fether
proclaimed Jesus to be His well-beloved Son, and the Holy
Ghost ov upon Him from heaven as a Dove. (Matt. iii.
16, 17.
(4) This Benediction is to be understood also as declaring
not only the manner of the descen¢ of Blessings from God to us,
but also the means of our ascent to God ;
This latter article of our faith is expressed by St. Paul thus :—
Christ came and preached to yon that were afar off, and them
that are nigh. For through Him we both have access by one
Spirit unto the Father. (Eph. ii. 17, 18.)
Subscription to the Epistle.
“From Philippi in Macedonia.” 80 the Gothic Version,
and B***, and other authorities. Perhaps correctly. See the
Introduction to the Epistle.
INTRODUCTION
TO THE
EPISTLE TO THE ROMANS.
I. Sr. Pav himself has supplied the best materials for an Introduction to this Epistle. These will
be found in his speeches, recorded in the Acts of the Apostles, and in his Epistle to the Galatians,
and in portions of his two Epistles to the Corinthians '.
The Discourse which he delivered, in his first Missionary Tour, in the Synagogue at Antioch
in Pisidia, contains the germ of the argument which he afterwards unfolded in this Epistle. |
In that address he declared to the Jews, that he was commissioned to proclaim the fulfilment of
the Promise made unto their fathers, and now accomplished in the Gospel of Jesus Christ, Whom
God has raised from:the dead; and that through Him Forgiveness of Sins is now preached, and
that every one who believes in Him is justified from those things, from which men could not be justified
by the Law of Moses’.
The jealousy of the Jews, and the joy of the Gentiles, on the announcement of this intelligence,
as described by the Sacred Historian, and the results of the Apostle’s preaching at Antioch to these
two communities, present a significant specimen, and display a vivid picture of the feelings pro-
duced in the minds of the Jewish and Gentile population throughout the world by the preaching
of St. Paul.
On referring to that narrative *, the reader will recognize a practical exhibition of some of the
main difficulties with which the Apostle had to contend in writing the Epistle to the Romans.
The treatment which he afterwards experienced, in his second Missionary journey, from the
Jews of Thessalonica, who were filled with envy against him, because he preached to the Gentiles‘,
and. because he proclaimed, that salvation was now offered to them on equal terms with the Jews;
and the inveterate rancour, with which they excited the suspicions of the civil Magistrates against
him, and with which they pursued him to Berea‘, will afford further insight into the state of mind
with which the Jews, and many of the Jewish Christians, regarded the Apostolic declaration of
Free Grace offered to all Nations in Christ.
The same feeling which had shown itself at Antioch in Pisidia, and at Thessalonica, manifested
itself also in the cities of Corinth * and Ephesus’, and followed St. Paul to Jerusalem.
This feeling is exhibited in a striking manner in the narrative of the Acts of the Apostles,
where it is related, that when St. Paul addressed the Jews in their own tongue from the stairs of
the Castle, overhanging the platform of the Temple, at Jerusalem, they kept silence, and listened
with attention to his speech, till he uttered the words which had been spoken to him by Christ,
“Go; for I will send thee far of unto the Gentiles.” Then they lifted up their voice, and cried,
“ Away with him, he ought not to live;” they shook their garments, and tossed dust into the air,
and would have killed him, if he had not been rescued by the Roman power‘.
1 See 1 Cor. i. 23, 24. 30; x. 1—12; xv. 56, “‘The strength 3 Acts xiii. 32—389.
of sin is the Law” (2 Cor. iii. 6B—18; v. 14—21). 5 Ib. xiii. 42 ---δ].
This consideration illustrates the importance of studying the 4 Ib. xvii. 5. Cp. 1 Thess. ii. 15, 16.
Epistles of St. Paul in chronological order, and with special 5 Ib. xvii. 6—10.
reference to the historical commentary provided for them in the 4 Ib. xviii. 5, 6—12.
Acts of the Apoetles. 7 Tb. xix. 9. © Ib. xxii. 1. 21—24.
INTRODUCTION. 183
In his speech before Felix, at Caesarea, the Apostle asserted the harmony of the Gospel with
all that is written in the Law and the Prophets’; and in his appeal to King Agrippa he affirmed,
that the reason of the jealousy of the Jews was no other than this, that he preached to them and to
the Gentiles the doctrine of Repentance and Conversion ; and that he had taught nothing that was
not in accordance with what their Prophets and Moses had said concerning the Passion and Resur-
rection of Christ ; and that He should be the first, on His Resurrection from the Dead, to publish
Light to the Jewish Nation, and to the Gentiles.... King Agrippa, believest thou the Prophets ὃ
I know that thou believest’.
Thus the Apostle constantly presented two main assertions to his hearers; and the sacred
Historian, his faithful companion, St. Luke, takes care to give special prominence to them, as
fundamental principles of the Gospel, namely,
(1) That Remission of Sins, and Everlasting Life, are offered freely by Almighty God ¢o all
men, whether Jews or Gentiles, in Christ, and in Christ alone, and
(2) That this Divine Plan of Universal Redemption is not at variance with His previous
Revelation in the Holy Scriptures of the Old Testament, and with His particular dispensation to the
Jews, in the Levitical Law, and with His choice of them as His people; but had been preannounced
by those Scriptures, and had been prefigured by that Law and Dispensation, as their own fulfilment
and consummation.
Three of the speeches, which have been just mentioned, were delivered by St. Paul after the
date of the Epistle to the Romans; but before his arrival in the City of Rome. His first act on
reaching Rome, was, as we find in the Acts of the Apostles, to desire the personal attendance of the
principal Jews of that city’. His discourse to them, and its consequences, are very expressive
of his own feelings, and theirs; and supply a clear illustration of the Epistle which he had
addressed about three years previously to the inhabitants, especially the Jews and Jewish Christians,
of that city. “For the hope of Israel,” he says, “I am bound with this chain ;” and he reasons
with them from morning to evening “concerning Jesus, both out of the Law of Moses and the
Prophets.” And some believed, and others did not believe; and when they agreed not among
themselves, and departed from him, Paul reminded them of the prediction of their own Prophet,
Isaiah, foretelling the unbelief of the Jews’, and said, “Be it known, therefore, to you, that the
salvation of God is sent to the Gentiles, and they will hear it*.”
The next important help for a profitable study of the Epistle to the Romans, is to be found |
in the Epistle to the Galatians.
This assistance is rendered more valuable and interesting by the similarity of substance, and
difference of circumstances, of the two Epistles ;
The Galatian Church consisted mainly of persons who had been originally Gentiles ;
The Roman Church was mainly composed of Jewish Christians ;
The Galatian Church had been founded by St. Paul ;
But the Roman had not been visited by him when he addressed it in his Epistle ;
The Galatians had been beguiled by Judaizing Teachers to adopt the ceremonies of the
Levitical Law, as necessary to salvation ;
The Romans had been trained in conformity to these ceremonies from their infancy.
St. Paul had already had a difficult task to perform in recovering the Cfentile Christians of.
Galatia from the false position into which they had been betrayed, and in rescuing them from the
dangerous delusion of building on any other foundation than the merits of Christ, and of placing
their hopes of justification and everlasting salvation on works done by themselves in conformity with
the Levitical Law, which he shows to have had only a manuductory office, in bringing mankind,
regarded as in a state of spiritual pupilage, to maturity and manhood in Christ ".
He had now the still more arduous duty of endeavouring to persuade the Jewish Christians
and Jews of Rome, to regard the Mosaic Law as only a provisional and preparatory Dispensation,
and as designed by God to prove man’s guilt, but as totally unable to remove it; and as intended to
lead the way to the full and final Revelation conceived in the Divine Mind from eternity, and now
9 Actes xxiv. 14. 1 Tb. xxvi. 19—27. 2 ΤΌ. xxviii. 17—23.
3 Isa. vi. 9. 4 Acts xxvii. 20. 23. 25. 28. § Gal. iii. 24, 25.
|
184 INTRODUCTION TO
at length displayed in the Gospel, wherein the Righteousness of God is communicated to men in
Christ, the Incarnate Word, reconciling the World to God, by the offering of Himself, in their
flesh, and as their Representative ; and as joining together αἰ who believe, whether Jews or Gentiles,
as fellow-members in Himeelf®*.
There is good reason to believe, that the labour of love which the Apostle had performed in
writing to the Churches of Galatia, had been attended with success, and that they were restored by
his efforts to the true foundation, from which they had lapsed, of Faith in the merits of Christ, as
their only ground of Justification ’.
The work in which he was now about to engage, in addressing the Jews and Jewish Christians
at Rome, was beset with far greater difficulties than those which he had encountered in writing to
the Gentile Christians of Galatia.
In the Epistle to the Galatians he had addressed himself to Gentiles, who had recently fallen
into error.
But here, in the Epistle to the Romans, he had to contend against the inveterate prejudices
of the Jews; prejudices consecrated, as they thought, by their national religion for.many genera-
tions.
In the Epistle to the Galatians, he had dwelt upon the ceremonial provisions of the Levitical
Law, and had shown their transitory character. But this was only a small portion of his argument ’°
with the Jews. They might be ready to waive all claims to Justification from conformity to the
Levitical Ritual; but it did not therefore follow, that they would not y maintain a claim to
Justification on the ground of their Obedience to the Moral Law, promulgated by God from Mount
Sinai.
II. In order to understand the peculiar character of the difficulties which beset the Apostle,
and the drift of his arguments by which he labours to surmount them in the Epistle to the
Romans, we must endeavour to realize the feelings of the Jews and Jewish Christians whom he is
addressing, and to place ourselves in their position.
With this view let us bear in mind the following facts:
1. The Jews regarded themselves as the elect people of God. They supposed that they had
been distinguished for many centuries by Him, Who does all things wisely, and had been separated.
by Him from all the other Nations of the World, for some adequate reason, which they imagined to
“be no other than some special merit, inherent in their own race, deriving its origin from Abraham, the
Father of the Faithful, the Friend of God.
They could not, therefore, readily accept the Apostle’s proposition, that all marks of spiritual
distinction between themselves and the Gentiles were now to be effaced, and that the religious
privileges which they had inherited, and had hitherto enjoyed for so many generations, were
suddenly to be withdrawn, and that all Nations were to be henceforth placed on an equality, and to
be received as brethren and fellow-members of an Universal Church; and that this Universal
Church had claims to superior antiquity and to higher dignity in the Divine Counsels; that it had
been foreknown by God antecedently to the choice of the Jewish Nation, and had been foreordained
by Him even from Eternity® ; and that they themselves were now to be superseded by it in the
favour of God.
Such declarations as these seemed to them to involve a sentence of national disfranchisement,
and also to expose the Immutable God to a charge of fickleness and caprice, as imputing to Him an
alteration of purpose with respect to their own nation, His favoured People; or as even arraigning
the Saueny 3 with imbecility, as if He were not able to maintain His own, and had been frustrated
6 Rom. iii. 2; 25, 26.
as See above, introdaction to the Epistle to the Galatians, pp.
ϑ ae Paul seems designedly to have distributed his argument
with the Jews into three parts,
(1) As to the Ceremonial Lato—specially handled in the
Epistle to the Galatians.
(2) The Moral Law—in that to the Romans.
(3) The dignity of the Priesthood, and Legislation of the
Sinaitic Dispensation, as compared with ‘that of Cunist—in the
Epistle to the Hebrews.
Thus these three Epistles constitute a complete body of
Christian Apologetics in reply to Jewish objections ; with the ex-
ception of one part of the Christian argument, namely, that which
relates to the Prophecies of the Old Testament concerning the
Messiah, and shows that they have been fulfilled in Jesus Christ.
This portion of the νοΐ had been accomplished in the Gos-
pel of St. Matthew. And it is probable that it would have been
Tadectaken by St. Paul in his zeal for the conversion of the Jews,
if it had not been already done by another.
9. Rom. viii. 29, 30; xvi. 26.
THE EPISTLE TO THE ROMANS. 185
in a design prosecuted for two thousand years, and now, as it seemed to them, rashly reduced to an
abortion in the Gospel preached by St. Paul.
2. The Jews could also point to the fact, that the only written Revelation that had ever been
hitherto vouchsefed by Almighty God to Mankind, had been made to themselves. The Law had
been given them from Mount Sinai, with awful manifestations of the Divine Majesty. It had been
promulgated with signs and wonders. All infractions of it had been sternly punished. Its man-
dates were published in order to be obeyed. Obedience to them must, therefore, as they thought,
be possible. And if so, it must entitle the obedient to Reward from that Righteous God Who
had promulgated the Law.
A doctrine, such as St. Paul’s, which represented the Mosaic Law as having only a preparatory
and provisional character, and not as perfect in itself, but as designed by its Divine Author to lead
to a perfect Dispensation, the Gospel of Jesus Christ, and to be, as it were, absorbed in it; and
which affirmed that this Gospel was the consummation for which the Patriarchs and Prophets, and
all the holy men who lived before, and under, the Law, had yearned with longing aspirations, as
the fulfilment of all their hopes, was in their eyes a disparagement of the Law, and of its Divine
Author.
Besides, the Apostle’s assertion, that the Law was unable to give Life, but brought with τέ
Death’, and that all their claims to reward, grounded on their own supposed obedience to the Law,
were only treacherous and illusory, and that, if they were to be judged by the Law, apart from the
merits of that Jesus Whom their Priests and Rulers had killed by a death which their Law
declared to be accursed’, they had no hope of salvation—was, in their opinion, an outrage against
all the holy men of their own Nation who had lived and died under the Law, and against the
Almighty Being Himself Who had given the Law in order that they might live thereby, and had
communicated to it, as they supposed, His own Divine Attributes of perfection.
3. St. Paul preached Christ Crucified, as the end of the Law for Righteousness fo all who belteve*.
He also preached the Divinity of Christ‘. And on the ground of that Doctrine of Christ’s Godhead
he rested his assertion of the infinite merits of Christ, ‘God manifest in the flesh ‘,” incorporating
all by Faith in Himself, offering an acceptable sacrifice for all, taking away the sins of all, and
having the same universal relation to all mankind by Grace, that the common Parent of all, Adam,
had by Nature’; and by virtue of the two Natures, the Divine and Human, united in His
one Person, being no other than “the Lorp our RicHTgousness” preannounced by the Pro-
phets’, the very Righteousness of God to us*, that we might be made the Righteousness of God in
Him’.
But this Doctrine of a suffering Manhood in Christ was very obnoxious to the Jews, who
looked for a temporal Deliverer, and placed their hopes of future national emancipation from the
Heathen Rule of Rome, and of national aggrandizement, in the triumphs to be achieved, as they
fondly hoped, by their expected Messiah. ‘
Nor was the assertion of His Divinity more acceptable to them". They were tenacious of what
they supposed to be the true Doctrine of the Divine Unity. They were not, therefore, prepared to
accept the doctrine of the Atonement, and man’s consequent Justification, as preached by St. Paul,
inasmuch as that Doctrine rests on two fundamental verities,—namely, the sufferings of Christ as
man, and the infinite virtue and universal efficacy of those sufferings, because they were endured by
Him Who is God".
4. The treatment which Christ had experienced from the Chief Priests and People of the
Jewish Nation at Jerusalem, presented another obstacle, and rendered the reception of the Gospel a
difficult thing for the Jews. Jf Jesus, whom they had crucified, was indeed the promised Messiah
(as St. Paul affirmed), if He had been preannounced as such by Moses and the Prophets, if also He
is a Divine Person, coequal with the Jzwovan of their own Scriptures, if He Who is “the Christ
according to the flesh, is also God over all, blessed for ever, Amen ",” then it must be acknowledged,
1 vii, 10—13. Gal. fii. 21. * 1 Cor. i. 30.
3 See Gal. iii. 13. ® 2 Cor. v. 21.
3 Rom. x. 4. 19 See above on Acts ii. 36. ᾿
4 ix. 5. 11 Hence the expressive and emphatic combination in Rom.
5 1 Tim. iii. 16. ix. δ, Χριστὸς τὸ κατὰ σάρκα, ὁ ὧν ἐπὶ πάντων Θεὸς ebroyn-
56 Rom. v. 14—18. τὸς els τοὺς αἰῶνας, concladed with a solemn ἀμήν. Cp. xvi. 27.
Y Jer. xxiii. 6; xxxiii. 16. 12 ix. 5.
Vou. 11.—Paar III. Bs
186 INTRODUCTION TO
that in rejecting Him, the Jewish Nation had been guilty of an act of blindness and of impiety
which no language could describe.
The recognition of the doctrines preached by St. Paul, concerning Christ, involved there-
fore a sentence of condemnation on their own Hierarchy and Nation—the favoured People of
God.
Such difficulties as these beset the Apostle addressing the Jewish Nation, for whose special
benefit he wrote the Epistle to the Romans.
He had to perform a task like that of the Father in our Lord’s Parable of the Prodigal Son.
Indeed, with reverence be it said, in this divinely inspired Epistle, the Father of all Himself, Who
had. now graciously received the Younger Son—the Gentile World—with gladness into His Own
House, the Universal Church of Christ, comes out and entreats the Elder Brother—the Jewish
Nation—to enter the House, and join with Him in joy, because his brother ‘“‘ was dead and is alive
again, and was lost, and is found'.”
From these considerations it will appear that the present Epistle necessarily assumed a peculiar
form. It may be called an “ Apology for the Gospel against Judaism.”
This, its apologetic character, must be constantly borne in mind, in order that the writer’s
design and language may be duly understood. He is necessarily led to state the olyections of the
Jews. But he wag also bound to do this with Christian Charity.
Hence some parts of the Epistle are constructed in the shape of a Theological Dialogue.
The Apostle often identifies himself with his adversaries, and states their objections as if they
were his own. He puts himself in their place, and speaks for them.
Objections are introduced by him without any notice of the name of the objector, who finds
himself refuted without any personal reflections on himself.
In this way, successive allegations are disposed of with true oratorical skill, blended with
genuine Christian courtesy.
The suddenness of the transitions from one objection to another, and the delicate tact and
refined sympathy for his opponents, with which the objections are stated and answered, have
doubtless been the occasions of some difficulty to the reader.
Besides, the typographical form in which the Epistle is often represented, either as broken
up into single verses, or else exhibited in long paragraphs, without any note of transition or
intimation of the apologetic and interlocutory character of the Epistle, has served to increase the
difficulty.
But if the reader is on the alert, and applies to the Epistle some of that lively sensibility and
sympathetic effusion of heart with which it is written, these difficulties will disappear, and those
very characteristics which at first may have occasioned embarrassment in his mind, will only serve
to increase his affection and veneration for the inspired writer of the Epistle.
ΠῚ. We are led by these preliminary remarks to take a summary view of the contents of the
Epistle itself.
The Apostle begins with proving,—
(1) That the whole world is guilty before God ;
(2) That all therefore need a Redeemer ;
(8) That a Redeemer has been provided for all in Christ.
His Jewish Readers would readily admit the first assertion as to human guilt, as far as it con-
cerned the Gentiles ; but not in respect to themselves.
1. In making this general affirmation, the Apostle takes care to state, that the Gentiles had not
been Jeft by God without a Law. He asserts that they had from the beginning, the Original, Uni-
versal Law, of Natural Reason and Human Conscience. Indeed if they had not been under a Law
they could not be guilty of Sin. For, the essence of Sin is, that it is the éranagression of the Law ;
and where there is no Law, there is no transgression ’.
1 See above on Luke xv. 11—28. 2 Rom. iv. 18; v. 13. 20; vii. 8 1 Cor. xv, δῦ.
THE EPISTLE TO THE ROMANS. 187
He shows that Law is as ancient as the Creation. Indeed it is older than the Creation. It is
ἃ necessary consequence of the Divine Attributes of the Everlasting Himself.
2. Thus he prepares the way for the statement of the important truth, that the Mosaic Law, as
to its Moral provisions, was not an original, or independent Code, but came in, as it were, indirectly
and accidentally, “‘because of transgressions’;”’ and was only a republication of the antecedent,
original, universal, unwritten Law, which Mankind had received from God at the beginning, and
which still remained engraven in the Conscience of the Gentile world, though its characters had been
bedimmed by Sin.
Having stated that the Heathen had always possessed a Law, and that they were guilty before
God, because they did not obey that Law’, and therefore had no hope of Salvation in themselves, he
next proceeds to show that the Jews were not in a better condition than the Heathen. This he
proves from the testimony of those very Scriptures which the Jews had received from God Himself,
and in the possession of which they justly gloried as their distinguishing privilege, and which could
not be gainsaid by them, because they were “the oracles of God‘,” and which affirm their guilt,
and that there is “none righteous, no not one.”
All are under sin ; all fail of the glory of God‘; all, therefore, need a Redeemer.
But God has not left mankind in a state of despair. He has mercifully devised a remedy co-
extensive with the disease; He has graciously provided a restoration no less universal than the Fall.
All are unrighteous in themselves; but the righteousness of God is freely offered to all, whether
Jew or Gentile, tn Christ *.
It is offered, by virtue of Christ’s Incarnation and Death, Whom God hath set forth as a pro-
pitiation for the sins of all, by fulfilling the Law of Obedience for all, suffering the penalty due for
the sins of all, and exhibiting at once God’s infinite hatred of sin, and His immense love for
sinners.
This righteousness is to be laid hold of by a lively Fusth in the cleansing and saving efficacy of
the Blood of Christ’.
St. Paul is thus brought to his main conclusion, that the Evangelical Doctrine of Universal
Redemption in Christ, is not a contravention of the Mosaic Law, but a fulfilment of it. ‘Do we
make void the Law through Faith? God forbid! Nay, but we establish the Law’.”
He next proceeds to reply to some objections raised by the Jews.
1. From the case of Abraham.
The Jews alleged, that Abraham was justified by something inherent in himself; and they -
pleaded that they, his posterity, could be justified in the same manner. St. Paul shows, that Abra-
ham was not justified by any thing in his own flesh’,—that is, in his own nature,—irrespectively of
God’s Spirit ; but was justified, because he did not lay his foundation on any thing in himself, but
built himself upon the Word of God. Abraham was not justified by reliance on himself, but by
dependence upon God ; he was not justified by trusting to any supposed merits of his own, but by
firm assurance in the promise of God; he was not justified by looking downward, and inwardly, on
himself, but by looking upwards, and externally, and, as it were, projecting himself out of himself, and
by dwelling, by Faith, in God. He was justified, by emptying himself of himself, in order to be
filled with God.
He reminds the Jews, that Abraham was not justified by the Law, nor by Circumcision, but was
justified long before the Law was given”, and even before he was circumcised"'; and therefore Justifi-
cation cannot rest on the foundation of Circumcision, or of the Law.
Abraham, he shows, was justified; but not as the father of the Jewish race, but as the father
of all of every nation, who are children of his Faith", and believe in God, Who raised Jesus Christ
from the dead, “‘ Who was delivered to die for our sins, and was raised again for our Justification.”
2. Yet further. The Apostle not only goes back to Abraham, the Father of the Faithful, but
to Adam, the Father of the whole human race.
He shows that Universal Redemption in Christ is provided by God’s iia: as 8 gracious remedy
correlative to, and coextensive with, universal guilt in Adam. ΑΒ all men are by nature in Adam,
1 Rom, i. 19—21. 32; ii. 14—16. As Hooker says, ‘ The 5 iii, 23. 6 iii. 21, 22. See note.
seat of Law is the bosom of God ” (I. xvi. 8 8). Τ iii, 22-26. ® iii. 31.
2 Rom. iii. 20; v. 13; vii. 8 Cp. Gal. iii. 19. 23. 9 iv. 1. 19 ἐν. 18.
5 i, 21—32. 11 iv. 10. 2 ἐν, 11].
4 iii. 1—19. 18 iy, 25,
188 INTRODUCTION TO
and as all 1.en sinned and fell in him’, so all men are by grace in Christ, and rise in Him from the
grave of sin, and are accepted in Him by God ’.
St. Paul raises the doctrinal superstructure of Universal Redemption on the historical basis
of Original Sin.
8. He is this led further to disabuse the Jews of their erroneous notions concerning their own
Law as a Moral Code.
They regarded it as originally and absolutely designed for the Jewish nation, and as intended
by God to be an instrument of Justification to them.
But the Apostle carries their thoughts backward from themselves, and from Mount Sinai, even ἡ
to Adam in Paradise.
He shows the essence of the Law there. The disobedience of Adam proved the pre-existence
of Law; and the universal prevalence of Death, the consequence of Sin, proved the universality
of Law. Ε
All sinned in Adam, all fell in Adam, and all die in Adam. Even Infants, who are not guilty
of actual sin, are subject to death’. And why? Because they also are in Adam; they fell in him,
and in him they die ‘.
The Law, in its moral essence, is coeval with creation, and coextensive with the world.
Why then was the Levitical Law given on Mount Sinai?
That Law came in, as it were, by a side-door ἡ, in order to prove the universality of man’s sin ;
it came in incidentally and parenthetically, and in order to show,—by giving new clearness and firm-
ness to the dim and worn-out outlines of the original universal Law of Ethics, vouchsafed by God to
mankind at the beginning, and by refreshing and re-illuminating its faded characters,—how far man-
kind had declined and degenerated from that primitive standard. It came in, in order to be a wit-
ness of human delinquency and depravity, and in order to humble the haughty imaginations of
mankind, who were fondly enamoured of themselves, and vainly supposed that they were able to
live up to the requirements of their moral nature, by their own unassisted reason and unregenerate
will; and it came in, in order to reveal them to themselves, and to display them in the revolting
hideousness of the authentic features of their own moral turpitude, and so to put them out of conceit
with themselves, and thus to reduce them from their intellectual intoxication to a state of moral
sobriety ; and to prove to them their need of a Saviour, and of the cleansing blood of Christ, and
of the regenerating and renewing influences of the Holy Ghost; and to prepare them to receive
with meek and humble thankfulness the gracious dispensation of the Gospel, in which a healing
stream is poured forth from the side of Christ hanging on the cross on Calvary, and stems and
throws back, in a retroverted current, and with superabundant power, all the tide of pollution,
which had flowed downwards from the Tree of Knowledge in Paradise and from the Disobedience
of Adam, and had tainted all his posterity, and had streamed on in the countless channels of its
dark waters through every age of the world “.
4. But here another objection arose. Did not such a doctrine as this afford encouragement to
sin P
If the consequences of Adam’s sin were overruled for good by Divine Grace in Christ,—if the
loss of Paradise by the first Adam had been made, under God’s controlling power and love, to be
ministerial to the attainment of the far greater glory and felicity of Heaven, through the Second
Adam ; if heavenly blessedness, far exceeding all the bliss that had been enjoyed by Adam in Para-
dise, had been freely poured forth from the exhaustless well-spring of God’s love on mankind incor-
porated in Christ, and dwelling in Him by faith, would it not be permissible, and even expedient, to
continue tn sin, in order that grace may abound’ ?
This question, as the Apostle shows, is founded in ignorance of the primary principles of the
Christian Profession.
By the terms of the initial Sacrament of Holy Baptism, by which he is engrafted in Christ, the
Christian is dead to sin, and born anew unto righteousness". If he were to continue in sin, he would
be falling backward into the state of death from which he has now been delivered, instead of going
ly, 12. ὃν, 16—19.
3 y, 14. 41 Cor. xv. 22.
5 παρεισῆλθεν, v. 20, and above on Gal. iii. 19. 30. © Rom. v. 12—21.
7 vi 8 wi. 3, 4.
THE EPISTLE TO THE ROMANS. 189
forward to the state of everlasting life and felicity to which he has been born anew. He would
be sinking again into the slavery of Satan, instead of going onward to the glory of the liberty of the
children of God.
Therefore, the Apostolic assertion that the Christian is no longer under the Law (that is, is no
longer under the rigour and the curse of the Law’), but is under Grace, affords no countenance
to sin.
On the contrary, it is by Divine Grace alone, which he receives by virtue of his membership in
Christ, that he is able to overcome sin, and to obey God’s law, and to bring forth fruit unto holi-
ness, and to attain the proper end of his existence—the free gift of God in Christ—everlasting
life’. .
5. But such reasonings as these might seem to be an impeachment of the Divine Wisdom and
Goodness in giving the Mosaic Law.
Was it consistent with those attributes of the unchangeable God, to publish, with dread
solemnities, a Law of such a character, that those persons to whom it was given should be eventually
released from some of its provisions, especially its penal enactments? And was this release to be
regarded by them as having been antecedently contemplated, and previously provided for by Him
Who had given the Law, and even as a natural and a necessary consequence and consummation of
the Law itself?
Was not the Law from God? Certainly it was. Is not God infinitely good? Was then the
Law Sin‘? Heaven forbid! Was it not, like its Author, holy, just, and good’? Doubtless it was.
What then was its purpose P
The Apostle shows that man’s relation to the Law might be changed, and had been changed,
without any dispatagement of the Law itself. ᾿
Marriage is instituted by God. But the Levitical Law itaelf had provided that a wife might
marry a second husband after the decease of the first ".
The Law—as far as its rigour and curse are concerned—is now dead to us. That rigour and
curse, which was not the consequence of man’s nature (as it came originally from God), but was due
to the corruption of man’s nature, created at first pure and in the image of God, had been removed
by the death of Christ’, endured for the sake of man. We are now made free to be espoused to
Him, our heavenly Bridegroom, Who has married our nature, and has joined us to Himself in holy
wedlock; and Who has given life to the Universal Church by virtue of His own Death on the
cross, as Adam gave life to Eve, “the mother of all living,” formed from his side as he slept.
But shall we say that “the Law is:sin” because we are delivered from its rigour and curse by
Christ ? Heaven forbid! St. Paul here leads us to look back on the state of man before the Law
had been given from Mount Sinai.
In the loving fulness of his Apostolic heart, by which he made himself “ all things to all men *,”
he identifies himself with human nature, in its primitive universality, as it existed before the Deca-
logue.
Sin is the transgression of the Law; and “ where no Law is, there is no transgression.”
It is true that there never was a time when human nature was without Law.
But in the course of many ages after the Fall, the voice of primeval Law became feebler and
feebler. Its characters, inscribed in the human Conscience, became more and more faint and
evanescent. Man was almost without the presence and consciousness of Law; and by consequence
he was almost also without the knowledge of sin. Sin itself seemed to be laid asleep. It was, as it
were, dead’. A miserable state of ignorance, it is true, but one of comparatively little responsi-
bility "*.
While man was dreaming away his life in this spiritual swoon of unconsciousness, suddenly the
trumpet sounded on Mount Sinai; and a Law, clear in its tones, like the loud voice of the trumpet
with which it was given, was promulgated by God. This solemn sound aroused the human Con-
science from its slumber, and with it awakened Sin. It showed to man what was the will of God.
It displayed God’s Law before his eyes ; a Law which (in its moral provisions) was no nev creation,
1 vi. LI—17. 23. 5 vii. 12. ® vii. 8 Compare our Lord’s words, “If I had not come...
3 See on vi. 15. 6 vii. 1—3. they had not had sin.” John xv. 22. 24.
8 vi. 22, 23. Τ vii. 6. τὸ. See vii. 7, 8.
4 vii. 7. 4.1 Cor. ix. 22.
190 INTRODUCTION TO
but was a republication of the old, the original Law, under which man had been from the begin-
ning. It showed to him Sin, in its ‘true character, as rebellion against the Will, and violation
of the Law, of God. And it did more than this. The Law of God, the All Pure and All Holy,
encountered Human Depravity face to face,—it came into conflict with it.
And what was the consequence ἢ
Man, impatient of control, and exasperated by interference, resented this manifestation of the
Law. Elated by the pride of his stubborn will, tainted by the disease of his disordered nature, and
weighed down by the heavy load of inveterate evil habits, he was indignant at the voice of Law;
he hated Law even because it toas Law; he spurned at it, and kicked against it, because it was holy,
and just, and good, and was therefore offensive to himself in his unholiness, and injustice, and
wickedness; he rebelled, audaciously and impiously rebelled, against the Law of God, even because
it was the Law of God.
Yet, all the while, Man’s Conscience and Man’s Reason could not deny that the Law was good.
They were on the side of the Law. But his Conscience and Reason were under the tyranny of his
Will and Appetite, and their voice was drowned by the vociferous clamour of his Passions.
Human Nature was then like a Civil Government in the turbulent time of a Revolution, when
the ignobler members of the Commonwealth gain the ascendancy, and hold in thraldom those who
ought to rule. The inner voice of Conscience and of Reason, which ought to exercise a Royal
Supremacy over Human Nature, but which uttered their mandates in vain, and were powerless to
overrule the madness of the rebellious democracy, and furious mob, of excited and inflamed Lusts,
served only to show, to what a miserable condition of bondage Human Nature was reduced.
Thus by reason of man’s corrupt and wretched condition, the publication of the Law could not
remove sin, but only displayed, provoked, and aggravated it. It showed the foulriess and loathsome-
ness of man’s moral disease, and caused his wounds to fester, and made sin to be more exceeding
sinful '.
Well, therefore, might the Apostle exclaim in the name of suffering Humanity, “O wretched
man that I am, who shall deliver me from the body of this death?” Well might he reply from
the bottom of his heart, “1 thank God, through Jesus Christ our Lord ’.”
He, God of God, the Everlasting Son of the Everlasting Father, has taken Human Nature, and
by becoming incarnate, and being born for me, has done for me what by reason of the weakness of my
flesh the Law could not do. He, the Incarnate God, has even made my flesh, by which I fell, to be
the instrument of my rising again; He, by suffering death for me, which He could not do unless
He had taken my flesh, has delivered me from the body of death, the penalty of the Law, and has
raised me to life, and has infused His Divine Spirit into my nature, and has imparted to me His
Righteousness ; and at the same time that He has taken away the curse of the Law, He has enabled
me to perform the righteous requirement of the Law’, and has given me, in His own glorious Resur-
rection in the flesh, a pledge of my Resurrection in His likeness, if I continue in Him.
Therefore, I am under the strongest obligations to live, not after the Flesh, but after the
Spirit ‘.
6. They who thus live are sons of God by adoption, and are heirs of all things in Christ, and
will be glorified together in Him.
Therefore they rejoice in tribulation, because it was His path to glory, and is also theirs; and
they are not staggered by sufferings, because in their own sufferings, and in the vanity and bondage
of all earthly things, they recognize a consequence of the Fall, and a cause of thankfulness for their
Recovery, and a pledge of future emancipation into glory to those who are redeemed in Christ ",
They know that all things work together for good to them that love God, who see the
proof of His love to them in the fact, that they have been called into His Church Universal,
according to His purpose, which He purposed in Christ from the beginning. All things work
together for good to those who love God, whom God foreknew in Him, and foreordained for
conformity to the likeness of His own Son, so that He might be the Firstborn among many
brethren, and whom in due course of time He called into His Church, and justified them by their
Baptism into His body, and glorified them by their union with Him‘. -
Yes, He glorified them already. For may we not regard this blessed consummation of glory as
2 vil. 13, ὁ vii, 24, 25. 3 viii. 1---4.
4 vill, 9—12, ὁ viii, 17—28. 6 viii, 28—30.
THE EPISTLE TO THE ROMANS. 191
already realized, when we look at what God has already done for us all? Since He spared not even
His own Son, but delivered Him up to death for ws ail, how is it possible that He should not like-
wise, together with this gift of Him, freely give us all things ἢ
Who, therefore, now can bring any condemnatory charge against us who love God, and who are
shown, by His gracious acts to us, to be greatly beloved of Him, and who are therefore authorized. to
call ourselves the elect people of God? It is God Who justifieth us,—Who is he that condemneth
us'P When we behold Christ, Who took our Nature, and died in our flesh for us all, now raised
from the dead, and enthroned in our Nature at the Right Hand of God,—when we behold Him ever
living to pray for us, there we see our own Justification, tere we see our own Exaltation, there we
see our own Glorification ἡ.
May we not therefore speak of ourselves (as far as God’s will is concerned) as already saved’,
glorified in Christ? May we not feel assured, that, *f we do our part,—we, whose Nature Christ has
taken, and for whom He died (such is the immensity of His Love), and Who has carried that
Nature into heaven, and who have been made sons of God in Him, cannot fail of everlasting
salvation ? for it is written, that “every one who bekeveth in Him shall not be confounded ‘.”
7. This declaration, that God now offers salvation to αἱ men in Christ, and that all, of every
nation, who embrace that offer, and comply with its conditions, and dwell by faith in Christ,
are God’s elect people, raises the question concerning the relation of the Jews to God under the
Gospel.
Are not the Jews His elect people? Were not they chosen by Him, and set apart by a special
mark as His own? Did He not therefore see in them some special merit, on account of which He
was induced to make this distinction between them and all other nations? Have they been cast off
by Him? Is He then changeable and inconstant? Is not this assertion of His election of an
Universal Church, from αἱ Nations in Christ, irreconcileable with the love and faithfulness of Him
Who is infinitely Good and ever the same ?
8. The answer to these questions had been in part anticipated by the Apostle.
He had spoken of the Universal Church of all faithful people as foreseen and foreordained in
Christ*. The Christian Church is the Elect People of God even from Eternity *.
The choice of the Jews, as God’s favoured people, was like the giving of the Mosaic Law, a
parenthetical act.
The Law of Moses was a posterior promulgation of the Original Law of Eternal and Immutable
Morality. It came in subsequently and accidentally, ‘ because of transgressions '.”
So the Choice of the Jews. It was not God’s primary purpose. His antecedent and original
design was to save all in Christ. The subsequent choice of a particular people, the Jews, could not
frustrate that original purpose. No. It prepared the way for its effect.
The Apostle meets the question of the Jews, concerning the alleged inconsistency in the divine
Counsels, by a full acknowledgment of the special privileges of the Jewish Nation ; and he happily
sums up his recital of their national prerogatives, by the solemn asseveration, that from out of them
“ sprung the Christ according to the Flesh, Who is over all, God blessed for ever. Amen’.” This,
he reminds them, is their greatest privilege ; and he invites them to accept the Gospel as their own
national inheritance in Christ.
He then grounds his answer on the foundation of God’s Sovereignty. God chooses whom He
wills. Even in the case of Abraham He showed this. He chose the seed of Abraham by Sarah,
and not by Hagar or Keturah’. In Isaac shall thy seed be called. This was still more remarkable
in the case of Isaac’s children, born of the same mother at the same birth. He loved Jacob, and
hated Esau’. They who are chosen are not themselves the cause of the choice. They have not
entitled themselves to be chosen, by any thing inherent in themselves, or by reason of their own
ι viii. 33. 4 ix. 38,
2 viii. 15—34. 5 viii. 28 -- 80, where see note.
3. St. Paul therefore says, “according to His mercy He saved 6 See Eph. i. 4--- !Ώ .
us, by the washing of Regeneration and the renewing of the Holy 7 See above, p. 188.
Ghost” (Titus iii. 5).—He speaks of our salvation as a thing § ix. 5.
already done ; for so it is, as far as God's part is concerned. It 9 ix. 9
remains only for us to do ours, Cp. Eph. ii. 5. 8. 10 ix, 10—13, where see note.
192 INTRODUCTION TO
works’. It is not from their merits, either actual or foreseen, but only from God’s love, that the
choice proceeds. That which God loves in those whom He foreknows and chooses, is His own work
in them. And that which He hates in those whom He rejects, is their own sin.
Here is an answer to the Jewish notion, that they had been constituted to be God’s elect people
on account of their own deserts.
9. In reading these declarations of the Apostle, certain principles are to be borne in mind.
God is Sovereign Lord of all. He is the sole Author of all good in man.
He also foreknows all men from Eternity, and foresees what every man will be. All things are
present to Him at once.
He lores the good and holy. But it is not on account of any thing inherently good in themselves
(as distinguished from goodness derived from God), and growing out of themselves as from a root,
that He loves them. But He loves in them His own image and His own work. He loves in them
His own Nature. He loves in them the work of Christ, and of the Holy Ghost. He loves that
work not resisted, marred, and frustrated by them, but cherished in them’, by a right exercise of
their Free will, which is the gift of God. He loves His own People foreseen and foreknown from
Eternity in Christ.
So likewise what He hates in the wicked is not any thing which He has made or foreordained in
them. What he hates in them is not the Nature which He has given them, but it is that Nature
spoiled and corrupted by their own sin; itis that Nature perverted and depraved by their abuse of the
good gifts of Reason, Conscience, Grace, and Free Will which He in His love has bestowed upon them.
And in choosing according to His own Sovereign Will and Pleasure, He chooses nothing
unjustly, arbitrarily, capriciously, and unreasonably. ‘There are no antinomies with God*.” He
does nothing without Counsel. The exercise of His Sovereign Power is ever guided and regulated
by His infinite Justice, infinite Wisdom, and infinite Love‘.
10. The Sovereignty of God, Who is infinitely wise, just, holy, and merciful, is clearly seen in
the case of those who proudly resist His Will.
His power is shown even in their Rebellion against it. And the mightier the human Rebel is,
so the punishment inflicted on him by the divine Justice is more signal, and the conquest achieved
over him by the divine Power is more glorious.
Therefore the Apostle well chooses the example of Pharaoh, a royal rebel against God‘; one
whose resistance against God appeared to be triumphant for a time, during the long period in which
he held God’s people in bondage; one whose pride and stubbornness defied the divine Majesty and
Omnipotence, which displayed itself in mighty works, calling him mercifully to repentance, and
chastening him justly for his sins.
In the end, God conquered Pharaoh by means of Pharach’s own acts. He punished him by his
sins. He chastened him by his hardness of heart. In order that Pharaoh might not imagine that
he by his power had triumphed over God, and in order that others might not be led by him to
presume and to resist God, He declared to Pharaoh that He had raised him up on high in order
that He might show by him His power, and in order that His Name might be proclaimed in all the
Earth by his means‘.
The display of God’s sovereignty to the world is the end which He has in view in raising up all
men to high dignity and royal estate. And this purpose is not frustrated, although they resist Him,
as Pharaoh did. The end is always sure ; for it is an end fixed by God. The means are left free to
man. Men may choose the good or the evil; they may obey God or rebel against Him. This is by
God’s own permission ; for He has given them Free Will. If they obey Him, as God desires and
commands and invites them to do by many gracious promises of reward, then His glory is promoted
by their actions. But even if they resist Him, in defiance of His commands, and in spite of His
threats and encouragements, still, His purpose, in raising them up to eminence, is not defeated by
them. Whether they obey, or rebel against, Him, the end, which is His glory, is always attained. His
design cannot be frustrated by their sin. Indeed, if they rebel against Him, the attainment of His
end is made more triumphant by their endeavours to prevent it. The irresistible Might and Majesty
of the Divine Conqueror is made more illustrious even by the pride and power of the human Rebel
1 ix. 1]. 2 See on ix. 13. 3 Hooker, Appendix, book v. 4 See Eph. i. 5—11. 5 ix, 17. 4 ix, 18.
Ρ
THE EPISTLE TO THE ROMANS. 193
who is conquered. The glory of God is displayed in the overwhelming of Pharaoh and of his host
engaged in an act of rebellion, and plunged down, in the fiercest paroxysm of his fury against
heaven, into the lowest depths of the Red Sea.
11. Let no one, on the ground of God’s irresistible Power, proceed to arraign God’s Justice.
It is enough for us, that God, Who is infinite in Wisdom and Goodness, acts as He does. God’s
Sovereign Omnipotence is never at variance with His Infinite Justice. Therefore who art thou,
O man, that repliest against God'? Shall the thing formed say to him that formed it, Why hast
thou made me thus’? He has power, if He had so willed it, to create one vessel to honour, and
another to dishonour.
But*, instead of doing this, He, in His long-suffering, bears with vessels of wrath fitted by
themselves for destruction‘, and at last overtaken, like Pharaoh, by that destruction for which they
had prepared themselves.
Thus He shows His wrath and power by them. On the other hand, He shows the nelies of
His glory on vessels of mercy which He Himself prepared for glory ‘.
Here then is your answer. You, Jews, who complain that if God has chosen an Universal
Church in Christ, He has dealt unfairly with you His Elect People, may see yourselves also chosen
here. Every one who believeth in Christ shall not be confounded*. This Universal Church is for
Jews as well as for Gentiles. Indeed, salvation is first offered to you’. And it is for Gentiles as
well as for Jews, as your own Prophets foretold that it would be‘. And the goodness of the God of
Abraham is magnified by the extension of His grace in Abraham’s seed, which is Christ, to all who
are true children of Abraham, by imitating his Faith.
True it is, that while Gentiles have been received as God’s people, and have attained to that
Righteousness, which God offers to all through faith in Christ’, many of you have failed of the glory
designed for you by God. And why? because you build yourselves‘ on yourselves, and not, as your
father Abraham did, on something ezternal to himself, namely, on the Rock of Salvation, which God
has provided for you, and which many of you (as your own Prophets forewarned you would be the
case) have made to be for yourselves “a stone of stumbling, and Rock of offence '*.”
This is no new thing. You had previous intimation of it from Moses. He told you that no
one can be justified by the Law. It is only he whose obedience is perfect, that can hope for Justi-
fication thereby. But this is not your case. It is not the case of any man. No man’s obedience
is perfect. Christ alone fulfilled all Righteousness.
. 12. But your Scriptures speak to you also of another mode of Ji astification, a method which is not
from man, but from God; one which is built by Faith on Christ. And this foundation is universal.
It is the same for all, whether Jew or Gentile, for there is no difference. Every one who believeth
on Him shall not be ashamed. The same God is rich in mercy to all who call upon Him. He
therefore sends Preachers to all. ‘He preannounced in your Scriptures this universal evangeli-
zation. Our office in preaching to the Gentiles (an office which you regard with hatred and
indignation) is presupposed by the Old Testament, and is there bleased by God". And He pre-
announced also in your Scriptures, that many of you would reject the offer, and that it would be
_received by the Gentile world”.
Therefore the doctrine which we preach of Universal Redemption by Christ, and of Justifica-
tion by Faith in Him, is no novel doctrine; it is contained in the Scriptures in your hands.
But do not therefore suppose, that God, in receiving the Gentiles, has rejected you. You may,
perhaps, imagine that the number of the Jews who have accepted God’s offers in Christ, is small.
Some certainly have accepted them. I, myself, who preach Christ to the Gentiles, am one”. There
is a remnant according to the election of Grace’. There is a residue of faithful Israclites building
on God’s free favour in Christ, and not relying for hopes of Justification on any supposed merit of
their own. The rest, it is true, have been blinded. It was prophesied in your Scriptures that so it
would be’.
Here also, in His own due time, God will overrule evil with good. His design is to provoke
you to godly jealousy by means of the Gentiles"*. His purpose will be effected in its season, and so
all Israel will be saved '’.”
1 ix, 20. 2 ix. 20. 3 Observe the transition marked by δὸ, ix. 21. 4 ix. 22,
δ ix. 23. 4 ix. 33; x. 4. 1]. 7 Rom. i. 16. Acts xxviii. 27, 28. 8 ix. 24—26.
9 ix. 30; x. 3. 10 ix, 82, 33. Mex, 15. 12 x, 19—21.
3 xj. 1, 2. 4 xi, δ. 16 xi, 7—10. 16 χ 19; xi, 14. 17 xi, 25, 26,
Vox. I1.— Paar III, Cec
194 INTRODUCTION TO
IV. 1. The Eighth, Ninth, Tenth, and Eleventh Chapters, to which we have now been referring,
have been made the groundwork of controversy concerning Predestination, Election, and Reprobation.
These questions will be considered farther, as far as the language of this Epistle requires, in
the course of the notes on those Chapters.
But a general observation, in addition to what has been already said on this subject, may be
offered here with respect to them.
How did the question of Predestination come under St. Paul’s consideration in this Epistle at all ?
It did not arise with reference to the future salvation of any particular individuals, as con-
trasted with other individuals.
But it was produced by the opinion of the Jews, that they themselves, as a Nation, were the
elect People of God; and that as such they had special merits of their own, entitling them, nationally,
to such a favour from Him.
It arose from the allegation of the Jews, that the Apostle, in affirming that God had now
received an Universal Church in Christ as His chosen people, was charging Him Who is unchange-
able and all-wise, with inconstancy and vacillation, or with lack of forethought or foreknowledge,
as revoking a privilege awarded by Himself to the Jewish People, and as transferring or extending
that privilege to others, the Gentiles, from whom they, the Jews, had been expressly severed and
kept apart, as an Elect People, by God. This consideration may serve to remove the difficulties
that have been found by some in these Chapters. *
2. It is certain, that the Apostle is not here treating professedly the question of personal Election
or Reprobation. He has his eye fixed on a very different subject, namely, on the blessed truth, that
God had chosen in Christ an Universal Church, as His elect People, from the beginning.
St. Paul’s purpose is, to show the entire conformity, harmony, and consistency, of this previous
choice, with another no less certain fact, namely, God’s choice of the Jews as His peculiar people.
It is also certain, that the Apostle no where asserts that God has created any one for wrath
and destruction. But, on the contrary, St. Paul has declared, that God “spared not His own Son,
but delivered Him up for us αἴ"; and he has said more than once in this Epistle that every one who
believes in Him will not be confounded *.
He teaches, that God has foreknown and foreordained to salvation an Universal Church ; and
that He has purchased to Himself that Church by the precious blood of His Dear Son, and that He
has chosen, as His own elect People, all, whether Jew or Gentile, of every nation under heaven,
who are incorporated in the Body of Christ, and constantly abide in Him by Faith.
8. God’s primary Will and Predestination is, that αὐ men should be saved.
“ He will have all men to be saved” (says St. Paul), ‘and to dome to the knowledge of the truth’.”
It is God’s Will also that every man should have Free Will. ‘“Ipse nos velle vult.” And
therefore it is God’s will, that all should be able to receive or reject the offer of salvation made to ali
men in Christ.
God predestinates every man to be free in the exercise of his will. And He gives Grace, in.
order to quicken our will. And He gives us Reason, Conscience, and Scripture, to guide it. It is also
God’s Will that they who freely accept the terms of salvation which are freely made by Him, should
be saved; and that they who abuse their free will to reject what He offers, and desires them to ac-
cept‘, shall fail of salvation, and incur punishment and perdition.
Therefore it may be truly said, that God predestinates the faithful to salvation, and pre-
destinatés the unbelieving to destruction.
This is what St. Paul declares, when he says that God “is the Saviour of a men,” that is, in
desire and design. This is His primary predestination. But then the Apostle adds, “ specially of
them that believe’.” He predestinates ali in desire, and He predestinates the faithful in act.
4, But in making this statement, we must not fall into the Arminian error, which represents
man’s goodness, foreseen by God, as the ground of God’s predestination of the godly.
God predestinates the godly to salvation; but the primary cause of that predestination on
God’s side is His Love; and the primary cause of it on man’s side is not any thing inherent in man
1 Rom. viii. 33, whade:nee note: 2 ix. 33; x. 11. 3 1 Tim. ii. 4. Titus ii. 11. 2 Pet. iii. 9.
4 Deut. v. 29. Ezek. xviii. 32; xxxiii. 11. Matt, xxiii. 37. Rom. x. 2]. 5 1 Tim. iv. 10.
THE EPISTLE TO THE ROMANS. 195
as man, but it is the work of God in man; it is the Nature created by God, and taken by Christ ; it
is man, seen by God, not as man is in himself, but as he was originally when formed in God’s image,
‘and as he is, now that he is restored and created anew in Christ, Who has assumed man’s nature, and
has made man a member of Himeelf, and a temple of the Holy Ghost, by Regeneration and
Justification. It is man redeemed, and sanctified, and dwelling in Christ, and not resisting God’s
‘grace, but abiding in Christ unto the end, who is the object of God’s love and the subject of His
Predestination. Man’s Faith in God is indeed a condition of that Predestination, but God’s Love to
man in Christ is its cause.
Almighty God foreknows from Eternity who will be saved. But God’s Foreknowledge, though
it foresees every thing, causes nothing. He foreknows every thing that will be; but nothing will be
because He foreknows it. And man has not divine prescience. Man cannot tell who will be saved.
No man can be sure even of his own future salvation’. And he cannot read the heart, and pro-
nounce sentence on others.
And man must speak as man, and not as God. It is not for him to usurp the judgment-seat
of God. Man can only speak from what he sees. And wherever he sees that God has freely given
all the necessary means of grace and salvation, there, in his Christian charity, ‘which hopeth all
things,” he ought to presume that God’s good counsel will not be frustrated by man’s sin, to man’s
own loss and destruction. St. Paul therefore speaks of all his brethren in Christ as “called and
holy ᾽, and he regards aJl Christian men and women as “the elect people of God’;” and, in a like
spirit, his brother Apostle St. Peter exhorts all Christians to “ give diligence to make their calling
and election sure ‘.”
5. It is remarkable, that (as if in order to clear away all doubt on this subject) St. Paul com-
mences the nezt Epistle which he wrote, namely, that to the Ephesians, by addressing them al/ as
predestinated in Christ. The preamble of that Epistle (Eph. i. 3—14) is the best elucidation of the
doctrine of Predestination as taught in the Epistle to the Romans.
With regard to our own predestination, the Apostle teaches us to look for the evidence of it
(as far as it can be seen), (1) in what God Aas done for us; and (2) in our own Hives.
“ All things,” he says, “work together for good to them that Jove God, to them that are called
according to His purpose *.”
The fact that we have been called by God into His Church is a proof of His Love to us.
The fact that He has given His only-begotten “for us all,” is another proof of His immense
Love to us. It is a pledge that He will deny us nothing, if we are faithful to Him, but will “freely
give us all things.” It is an earnest of future glory.
Our own love to Him is also a proof of His love to us; for our love of Him is a fruit of His
Spirit given to us, and working in our hearts.
We have been called by Him, we have been justified by Faith in Him and have received
the Seal of Pardon in Baptism‘, and have been born anew in Christ; and if we feel that we love
Him, if we see the fruits of that love in our actions, if we recognize the likeness of Christ in our-
selves, and of His life in our lives, then we may humbly hope and believe, that we have been pre-
destinated by Him to life eternal.
For, whom God foreknew, them He did predestinate to be conformed to the likeness of His
Son, and whom He did predestinate them He also called, and whom He called, them He justified’.
Our calling, therefore, and Justification, together with our love to Him, are evidences of our Pre-
destination. Whom He justified, them (in His divine will and design) He also glorified. And if He
be for us, who shall be against us? who shall separate us from the love of Christ ? what can hinder this
predestination of us (who have been called, and who Jove God) from taking effect? Nothing. For,
in all our afflictions, we are more than conquerors through Him that loved us. I am persuaded,
then, that nothing will be able to separate us from the Jove of God in Christ. And, therefore, by
His grace, we will continue in His love; and we know that he who “endureth to the end shall
be saved *.”
1 Cp. note above on 1 Cor. ix. 27. and the ἐκλεκτοί are opposed to the heathens in Martyr. Poly-
2 See on Rom. i. 6,7. 1 Cor. i. 2. carp. 16. "ὋΣ
3 See Eph. i. 4--ΞῬ1. Col. ἰ..12. Cp. 1 Thess.i.4. 1 Pet. ὁ 2 Ρεῖ. ἱ. 10. 5 Rom. viii. 28,
ii. 5; v.13. So the apostolic Father S. Ignatius calls the entire δὅ. See on 1 Cor. vi. 11, and Rom. v. 1. 9.
Ephesian Church ἐκλελεγμένην, Eph. i., and of Tralles ἐκλεκτήν : 7 Rom. viii. 29, 30. 8. Matt. x. 22,
Cc2
INTRODUCTION TO
This is the language of St. Paul ; this is the language of the Christian Church '.
190
6. The Calvinistic scheme of Predestination fails, when it attempts to account for the introduc-
tion of the question of Election in this Epistle. It cannot explain the presence of the topic here’.
It fails also, when it endeavours to reply to the Apostle’s Jewish objectors.
If the Calvinistic interpretation of these chapters is applied to the solution of the questions,
by which the Jews, with whom the Apostle is arguing, pressed St. Paul, it will be found to be
wholly inadequate to the purpose.
Indeed, that Interpretation would involve the Apostle in an irrelevant and weak paralogism,
which would recoil on himself to his own discomfiture and confusion. Of little avail would it have
been for him to assure the Jews (who supposed themselves to be God’s elect), that some few,
unknown, persons, had been predestined by God to salvation, under the Gospel, and that all the rest
of mankind had been eternally condemned as Reprobates, and were doomed by an irresistible decree
to eternal perdition.
Yet this is the assertion which the Calvinistic interpretation imputes to St. Paul.
7. Let us turn from this erroneous interpretation to that of Primitive Antiquity.
The whole of the Apostle’s argument then becomes clear and convincing. It becomes also per-
suasive, encouraging, and attractive.
You Jews allege that you are the Elect People of God; and that by our preaching of the
doctrine of Universal Redemption and of Justification by Faith in Christ, you are disinherited.
Heaven forbid !
1 See on Rom. viii. 29, 30. Eph. i. 5—)1.
2 The following summary of the Calvinistic doctrines, as far as
they bear on the questions mentioned above, is derived from the
editor’s Occasional Sermons (First δοτῖοα, p. 87), where other
suthorities on the subject are co
“God,” says Calvin, “ greurdained ἃ and forewilled Adam’s
fall,” and ‘ all are born of the same corrupt mass of perdition,”’
and “out of this mass God elects some.” (Calvin, De Preedest.
pp. 607, 608. 613. Inst. iii. 23, §§ 3, 4. 7. Comm. in Rom. ix.
23) “ Predestination,” he says, ‘‘ is the eternal decree of God,
by which He determined what He would do with every man.
For all men are not created on equal terms; but to some of
them eternal life is preordained, and to others eternal condemna-
tion. Therefore, accordingly as a person is created for one or
other of these two ends, so, I affirm, he is predestinated either to
life or death.’’ (Calvin, Inst. III. c. xxi. δ 5.) They who are
called to a state of salvation are few in number compared with
those who are left in 8 state of perdition. ‘The Grace of God,”
he says, “ does not rescue many from eternal death, and it leaves
the world in that perdition to which it is doomed.” (Calvin, Inst.
IIL. xxii. § 7.)
He teaches, that they who have once received grace can
- They,” he says, “ who are once engrafted by Christ into
His body, can never perish; for Christ will exert the power of
God to preserve them, which power is than all. They
who are incorporated in Christ can never fail of salvation.” (Inst.
TIL. ii. § 12. 11]. xxii. § 7; xxi. § 7.)
He defines saving faith to be a personal assurance in the
individual that he himself will be saved. Thus: “ Faith is a
firm and certain knowledge of God’s goodwill to ourselves; and
he only is a true believer, who, being persuaded of God's fatherly
love to himself, and ree His promises to himself, has an
reiey confidence in his own future salvation.” (Inst. ITI.
§ 16.
All they who will fail of salvation, are represented by
Calvin as created for ‘he purpose of being condemned δια
Ne Almighty God,” he says, “ created them for shame in life,
_and for perdition in death.” (Inst. 1Π1. xxiv. § 13.)
“ They are born from their mother’s womb devoted to in-
evitable ἀοδενασείοῦ. ” (Inst. III. xxiii. § 6.)
Hence Calvin is far from allowing that Christ died je all
men; or that offers of salvation are made freely by God in Him
to all, and that the merits of His sufferings extend to all nations
in every age.
On the contrary, he thus spegks :—‘‘ How comes it to pass
that the fall of Adam has involved so many nations, with their
infant children, irremediably, in everlasting perdition? How,
but because it so pleased God? ‘ Decretum quidem horribile,
Sateor !’ ‘A horrible decree! I grant it.’ But no one can
God’s gifts are without repentance*. The first offer of the Gospel is made to
deny that God foreknew it, because He Himself had so fore-
ordained it.”” (Inst. III. xxiii. § 8.)
Hence it is alleged by him, that Free Will is no essential
part of man’s nature. He says, ‘“‘ Man’s desires and endeavours
have no in working out his salvation.’’ (Calvin, Inst. III.
xxiv. § 1.) ‘It is not in man’s power to refuse or to accept
divine grace.” (Inst. II. iii. § 11.) ““ God,’’ he says, “ 80 moves
the will, not (as for many ages it has been taught and believed)
as if it were in our choice whether we will resist or obey the
motions of grace. We must the assertion s0 often
iterated by Chrysostom, in which he says (see Chrys. in Joann.
vi. 44), that ‘whom God draws, He draws willing to be drawn.’ ”
(Inst. 11. iii. § 10.)
Hence the sounder Confession of the Lutherans, to be sub.
scribed by their Clergy, thus 8:--
“ The false and erroneous doctrine of the Calvinists concern-
ing Predestination and Providence, is as follows :—
“1, That Christ did not die for all, but only for the elect. ©
“II. That God created the greatest part of men for damna-
tion, and willeth not that they should be converted and live.
“TIT. That the Elect an Regenerate cannot lose their faith,
or forfeit the grace of the Holy Ghost, or be damned, although
they commit heinous sin.
“IV. That those who are not elect are necessarily damned,
and cannot be saved... . although they live boly and Tiicemelens
lives.”’” (From Articuli Visitatorii a Ministris “Ἐοοϊοδίατυσιν, &e.
ad subscribendum propositi anno Christi 1592. See Hase, Libri
Symbolici, p. 866, ed. Lips. 1837.)
Hence it may readily be inferred, what the teaching of Calvin
is concerning the Sacrament of Baptism. “It is a great error,”
he says, “ [0 imagine that Sacraments confer grace, provided we
do not oppose to them the bar of mortal sin’’ (which is the case
with infants). ‘‘ This opinion,” he adds, “ 18 pernicious, deadly,
diabolical.” (Inst. IV. xiv. § 14.)
“1 Baptism there is no virtue of Regeneration or Salvation,
rr only a sowisige and assurance of them.’’ (Inst. IV. xv.
§ 2.)
“ Baptism is not represented as an effectual means of grace,
but a sign and assurance to the elect that God pardons their
eine.” Inst. IV. xv. §§ 1. 10; xvi. § 22.)
6 children of delievere are baptized, not in order that
they may be made therein the children of God ; but they are thus,
by a sacred sign, received into the Charch because they already
belong to Christ’s body.” (Inst. IV. xv. §§ 20. 22.) porn) one of
Calvin’s disciples says, that ‘St. Augustine greatly erred in
attributing too much efficacy to Baptism; for he did not perceive
that it was only an outward Mark of Regeneration, but asserted,
that by the act of tism we are regenerate, and adopted, and
engrafted into the family of Chie.”
_* Bom. xi. 29.
THE EPISTLE TO THE ROMANS. 197
you. Believe in Christ. Then you also, yes, all of you, are God’s People. Then you are God’s
elect. You are His favoured Heritage in a far higher sense than you were before, or could ever
have hoped that you would be. You are sons of God in Christ, you are united to one another
as fellow-members in Him Who comes from you “according to the flesh,” and is also “God over
all, blessed for evermore. Amen'.”
V. The doctrine of St. Paul thus expounded is followed appropriately and logically by a series
of practical precepts concerning ordinary duties ἢ.
Such exhortations would have no rational connexion with the foregoing argument of the
Apostle, if he had intended to show, (as the Calvinistic theory alleges that he did,) that men are
what they are, by a fatal necessity, and that the greater part of mankind were created, by the
Father of the Saviour of the world, to be eternally lost.
But these exhortations follow naturally from the Apostle’s statement, that as we are all by
nature in Adam, so by grace we are all in Christ; and that as we are all members of Christ, so the
law of our being is Love’.
The remainder of the Epistle is also of a practical character. It follows as a corollary from
the argument of the whole Epistle, that—
(1) All are guilty before God ;
(2) All need a Saviour ;
(8) Christ died for all;
(4) And we are all one body in Him.
Therefore let not the strong judge the weak, nor the weak judge the strong. Let the brother who
has been rescued from Heathen Idolatry, and been received into the Church of Christ, not censure
him who has passed from the Law to the Gospel, and from the Synagogue into the Church. But
let Gentile Christians and Jewish Christians “bear one another’s burdens, and so fulfil the Law of
‘Christ ;”’ and let them join together in praising God with one heart and mouth, and so fulfil the
prophecies of the Old Testament ἡ.
After sundry salutations to brethren at Rome, he closes the Epistle with a Doxology, in which
he expresses the main doctrine of the whole. He there claims for the Gospel its true title. He
declares it to be the Mystery hidden in the Divine Counsels from Everlasting; and to have been
preannounced by the Prophets; and to be now manifested by the command: of God to All nations
for the obedience of Faith in Christ.
᾿ς Τὰ he asserts the precedence of the Gospel over the Law, and declares that the calling out
from all Nations of an Universal Church in Christ was God’s design before the foundation of the
world ".
VI. On the whole it may be affirmed, that the great characteristic of this Epistle is its Univer-
sality.
It is addressed to the great Capital of the Fourth and Last Monarchy of the world. It confutes
the exclusive notions of the Jewish People, who would have limited God’s mercies to themselves.
‘It proves from the Jewish Scriptures, as well as from the World’s History, that all are guilty
before God. It proclaims the universal prevalence of human corruption, and the universal effusion
of divine grace. It declares the Universality of sin and death overflowing on mankind from the
Fall of the First Adam ; and it preaches the Universality of Redemption, Justification, and Sancti-
fication procured for the World by the death of the Second Adam, Jesus Christ.
It displays Mankind alienated from God by the one, and reconciled to God by the other. It
exhibits all men as reunited to Him,—in His Will and desire,—as His sons by adoption in Christ.
It declares that Jews and Gentiles are joined to one another, and to God in Him, Who is both God
and Man, Jesus Christ; and Who is both the Seed of the Woman, and was also born under the
Law, and thus belongs to both Gentiles and Jews. It represents them all as knit together in One
Universal Church, foreknown by God from Eternity, and purchased by the precious Blood of His
Dear Son. And it affirms that, in this Church Universal, God offers freely, fully, and actually
1 Rom. ix. δ. 2 xii, 1-98; xiii. I—14. 8 xii, 4—6 ; xiii.
ὁ xv. 8—12, ὁ xvi, 25—27, See Eph. i. 3—8. 2 Thees. ii. 13. .
198 INTRODUCTION TO
the gift of the Holy Ghost and of Eternal Life to all who believe in Christ, and who dwell by Faith
and Love in Him.
It may, indeed, seem wonderful, that an Epistle designed as a refutation of narrow theories
concerning the saving efficacy of Christ’s Death, and distinguished by its bold declarations of God’s
immense Love to Mankind in Christ, should have been perverted by some into an occasion and
instrument for disseminating narrow notions, similar to those which it was intended to banish from
the world.
But the most wholesome food is abused by the Evil One into the most noxious poison.
There is, however, little fear that any should be beguiled by these erroneous perversions, if the
Apostle’s aim in writing this Epistle be steadily kept in view; and if the persons to whom and by
whom it was written, and if the time and the circumstances of its composition, be carefully borne in
mind ; and if the reader does not allow his mind to dwell exclusively or mainly on single expressions
occurring here and there in the Epistle’, but considers their relation to the context, and to the
whole scope of the Epistle, and to the other Epistles of St. Paul, and to the general Teaching of
Holy Writ, not as expounded by some few Expositors of comparatively recent date, but as interpreted
by the consentient doctrine and concurrent practice of the Universal Church of Christ in her Creeds,
Prayers, and Administration of Sacraments, and in other Symbols of Faith, and in the writings of her
ancient and best Divines; and if this work be performed with fervent prayer to the Holy Ghost,
Who inspired the heart of the Apostle to unfold fully to the world the blessed truth which was
proclaimed by Christ Himself; ‘God so loved the world, that He gave His Only-Begotten Son, that
whosvever believeth in Him should not perish, but have everlasting Life’.”
On the Doctrine of Justification, and on the Teaching of St. Paul on this subject, compared with that of
St. James.
I. The following summary of Propositions (which will be more fully illustrated in the course
of the Notes on this Epistle) may serve to prepare the way for the consideration of this subject,
especially as treated by St. Paul to the Romans and to the Galatians :—
(1) Almighty God is infinitely holy, and hates sin.
(2) Man is by nature in a state of sin, and liable to God’s wrath.
(3) The word “to justify,” as applied in Holy Scripture to man in his fallen state, signifies to
acquit, to absolve, to declare and pronounce him not guilty, by a judicial act*. And Justification
signifies acquittal, a grant of pardon, a discharge from penalty, an acceptation of man as just‘, and
entitled as such (as long as he remains in a justified state) to the everlasting salvation promised by
God to the righteous.
(4) He Who thus justifies man is Gop. “It is God that justifieth *.”
(5) The first moving cause of man’s Justification by God is God’s infinite Love, and free Grace,
and Favour to man.
(6) The meritorious cause of Man’s Justification by God is the series offered by the Son of
God, Who took man’s nature, and became our Second Adam and Head, summing up all mankind in
Himeelf, so that in Him we were created anew, and became in Him a new Man, and are made the
sons of God by adoption’; and Who in our nature fulfilled perfectly the Law of God by a sinless
Obedience, and at length died in that nature on the Cross for the sins of the whole world, in order
to redeem it from the bondage of sin, and to reconcile God to man by the plenary propitiation,
satisfaction, and expiation then made by the infinite value of the blood of Him Who is God and
Man, and Who purchased Mankind to Himself by the price of that blood, and redeemed them by
that ransom from everlasting death to everlasting life in Himself, and who incorporates and engrafts
us as members in Himself, so that God sees us in Christ, and accepts us in the Beloved’, Who is
“the Lord our Righteousness*,” and is made by God Righteousness to us’, so that we might become
the Righteousness of God in Him”.
© See below on xii. 6, and above on 1 Cor. ii. 13. Christ's Righteousness, will be considered below in notes on iii.
3 John iii 18. 24—26. Cp. oni. 16.
3 See Gal. ii. If; iii. 8. 11. 24; v. 4. Rom. ii. 13; fii. 24 5 Rom. viii. 33.
26. 28. 30; iv. 2. 5; v. 1. 9; viii. 30. 88. «Epil, 18. ‘Gal. iv. δ. Eph. i. 5.
4 The question, whether the word “ to justify” is used by St. 1 Eph. i. 3—6.
Paul to describe an infusion of a quality of Righteousness, aa well 8. Jer. xxiii. 6; xxxiii. 16.
as the act of our acguitial, by reason of imputation to us of 3.1 Cor. i. 30. 10 2 Cor. v. 21.
THE EPISTLE TO THE ROMANS. : 199
(7) The immediate and efficient cause of man’s Justification is the operation of the Holy Ghost,
applying the benefits procured by the meritorious cause (the death of the Son of God), and derived to
us through Him from the origin of all good, the Love of God the Father’.
(8) Thus the Three Persons of the Ever-Blessed Trinity are seen co-operating in the work of
man’s Justification.
The first cause is God the Father and Creator of all; from Whom are all things.
The second cause is God the Son, the Redeemer ; through Whom are all things.
The third is God the Holy Ghost, the Sanctifier ; ὃν Whom are all things.
(9) The Holy Ghost applies the benefits of Christ’s death by certain instrumental means,
appointed by God for the conveyance of these benefits to man, and deriving their virtue from the
meritorious efficacy of Christ’s death, and administered by those whom God “hath set in the
Church,” and hath empowered by the Holy Ghost “for the perfecting of the saints, for the work of
the ministry, for the edifying of the body of Christ *.”
(10) The first of these instrumental means, on God’s part, is the Holy Sacrament of Baptism,
whereby the justifying efficacy of Christ’s blood is applied to man, and man is made the child of
God by adoption, and engrafted into the body of Christ ".
(11) This first application of that meritorious efficacy would suffice for man’s deliverance from
the penalty of sin, and for his everlasting salvation, if he did not subsequently fall into actual sin.
(12) But “in many things we offend all ‘.”
Consequently, other means have been appointed by God, for the Restoration of the sinner to his
justified state, by the application of the meritorious efficacy of Christ’s death.
This work of Restoration is specially performed by the operation of the Holy Ghost through the
Ministry of Reconciliation ἡ, particularly by the administration of the Holy Sacrament of the Com-
munion of the Body and Blood of Christ, wherein pardon is sealed and dispensed to the faithful and
penitent receiver, and he is reinstated in the favour of God.
(18) A man is born anew in Baptism, the Sacrament of Regeneration *.
But the new life then given needs continual renovation and. tnerease.
We are justified once, but the Justification once given needs constant reparation.
There is this difference, however, between Regeneration and Justification ; Regeneration is new
Birth, and is never repeated. It takes place once, and once only. It is the same life which is given
in the new birth, that is afterwards quickened and increased in Renovation.
But Justification is the grant of pardon and a title to heaven; and this grant may be forfeited,
this title may be cancelled, and a new grant and a new title may be necessary.
(14) To speak strictly, the word “to sust;fy” signifies (as was before said) to acguit, to declare
just, and to accept and to treat as just. It does not properly mean to make just.
Justification on God’s part is not, in the strict sense of the term, the infusion of righteousness
and holiness into man.
This work is properly the work of God in Regeneration and subsequent Renovation.
It is the work, not so much of Justification as of Sanctification.
God justifies, when He grants pardon; He sanctifies, when He gives grace.
(15) Thus much may be premised concerning the work of Justification on the part of God the
Agent.
It is now requisite to consider Justification on the side of man the Recipient.
(16) St. Paul teaches that the essential requisite on man’s side for the reception of Justification
from God, is Faith.
Faith is that habit of mind, which does not build on any thing that is intrinsic and inherent in
man’s own self (such as works done by his own strength), but looks outward and upward for mercy and
strength and salvation, and lays its foundation upon the promises and acts of God, in Christ, God and.
Man, dying for the sins of the world, and relies and rests on the meritorious efficacy of His blood.
St. Paul affirms that man is justified by God in respect of, and by means of, Fuith' in Christ.
1 See on 2 Cor. xiii. 13. 5 2 Cor. v. 18,19. Jobn xx. 23.
2 Eph. iv. 11—13. 4 Titus iii. δ.
3 See Acts ii. 39; ix. 6, and note on Rom. iii. 20—28; iv. 25, 7 See notes on Rom. v. 1, and cp. Rom. i. 17; iii. 22—30;
and Gal. iii. 26, 27. 1 Cor. vi. 1); xii. 13. Titus iii. 5—7. iv. 1—25; ix. 32. Gal. ii. 16—20; iii. B—26; v.5. Cp. Phil
4 James iii. 2. iii. 9, 10. Acts xiii. 38, 39.
200 δ INTRODUCTION TO
(17) He does not represent our Faith as the principal cause of our Justification; for, God’s
mercy is the principal cause.
Nor does he represent. our Faith as the meritorious cause of our Justification ; for, this is to be
sought in Christ’s death.
Nor does he represent our Faith as the efficient cause of our Justification ; for, this is to be
found in the gracious operation of God the Holy Ghost.
Nor does he represent our Fuith as the instrumental cause in God’s hand for bestowing pardon
on us. For, the ordinary instruments and means by which God works in justifying us are the
Holy Sacraments and the Ministry of the Word, by which He applies to sinners the meritorious
efficacy of Christ’s death.
But he represents Faith as the instrument on our side, by which we rely on God’s word, and
appeal to Him for mercy, and receive a grant of pardon, and a title to the Evangelical promises from
God.
(18) “It is God Who justifieth ;” and He reads the heart. He knows whether or no we have
Faith ; and of what kind our Faith is. And He has taught us by St. Paul, that the wages of sin is
death’; that “neither circumcision availeth any thing, nor uncircumcision: but Fuith working by
Love’ ;’? that we have been made free from sin, and have become servants of God, that we should
have our fruit unto holiness and the end everlasting life’; that for this cause Christ died for all, in
order that we, who live by His death, should not live unto ourselves, but unto Him that died for us ‘
and rose again; and that they who have “ believed in God must be careful to maintain good works ° ;”
and that we are created in Christ Jesus for good works‘; and that though we have all Faith, but
have not Charity, we are nothing’; and that we shall be judged hereafter by our works, and be
rewarded. according to our works *.
(19) It is indeed the peculiar office and proper function of Faith, to rely on God, and to discern
and receive God’s free pardon bestowed on us in virtue of the death of Christ.
Faith is the eye by which we see, and the hand by which we stay ourselves on God’s truth, and
_ rest on His power and love, and lay hold on His grace.
But as, in order to see any object aright, the eye must be a living and healthful eye; and as, in
order to receive, lay hold on, grasp, and retain what is offered to it and put into it, the hand must
not be a dead, cold, and palsied limb, but be firmly strung with sinews, and warmed by a free
circulation of blood ; so the Faith which discerns, receives, and retains God’s free grace and pardon,
is a clear-sighted, vigorous, energizing faith, having its spiritual eye opened and cleansed by the
Holy Spirit, and its spiritual hand nerved by Hope and warmed by Love; so that it may work its
proper works, of piety, holiness, and charity, and may receive their proper reward at the Great Day of
account. See further on this subject the authorities quoted below in the note on Rom. iii. 26—28.
II. We are hence led to the following Question :—
How is the Doctrine of Justification, as stated by St. Paul in his Epistles to the Galatians and
the Romans, to be regarded in relation to the Doctrine as stated by St. James in his General
Epistle ἢ
(1) St. Paul says, λογιξόμεθα πίστει δικαιοῦσθαι ἄνθρωπον, χωρὶς ἔργων νόμου ", i.e. we reckon
that a man is justified by Faith, apart from the works of the Law.
St. Paul uses here the dative case πίστει : and his meaning is, that we are justified by Faith as
by an instrument ; and that the only instrument, which is, on our side, the means by which we receive
pardon from God, is Faith.
(2) St. James says, ὁρᾶτε τοίνυν ὅτι ἐξ ἔργων δικαιοῦται apie καὶ οὐκ ἐκ πίστεως
μόνον *,—that is, “Ye see, therefore, that man’s justification proceeds from works, and not from
Faith only.”
St. James uses the genitive case with the preposition ἐκ, prefixed to both ὄργων and πίστεως,
He does not say that we are justified by works (ἔργοις) ; and St. Paul says that we are justified
by; Faith (πίστει).
But the Apostle St. James teaches that our Justification proceeds from, and comes out of, Faith
1 Rom. vi. 28. 2 Gal. v. 6. 4 Rom. ii. 6; xiv. 12. 1 Cor. iii. 8, 2Cor. v.10. Eph. vi.
3 Rom. vi. 22. 4.2 Cor. v. 15. 8. co ili. 25. Cp. Matt. xv. 27; xxv. 31—46. Rev. ii. 23;
"5. Titus iii. 8, 6 Eph. ii. 10. xxii.
Τ 1 Cor. xiii, 2. 5 Rom, iii, 28. 10 James ii. 24. 11 Rom. iii. 28,
TO THE EPISTLE TO THE ROMANS. 201
(ἐκ πίστεως) ; but that it does not proceed or arise from it only (μόνον), but comes from works
also.
His meaning may be illustrated thus ;
We quench our thirst from (éx) a river (ἐκ ποταμοῦ) which proceeds from (ἐκὴ a well-spring
beneath the earth. We gather food from off a tree which grows from a root beneath the ground.
We could not quench our thirst from the river, unless the water flowed out of the subterranean
‘spring; we could not gather food from the tree unless it grew from the subterranean root.
The subterranean spring and the subterranean root are the proper and primary means and
instruments by which we receive natural refreshment and food from the bounty of the Creator,
Almighty God.
But the spring and the root are not the only things from which we receive them. They are
derived to us from the river that flows from the source, and from the tree that grows up from the
root.
So Faith is the proper means by which we receive the spiritual refreshment and food of pardon
and grace from God; but it is chat Faith which does not hide itself beneath the earth, but flows
forth in a healthful stream, and grows up in a fruitful tree, of a holy and religious life.
Some writers on this subject have said that good works are only Fruits of Justification.
This assertion is manifestly at variance with the teaching of St. James, who says that a man is
justified ἐξ ἔργων καὶ οὐκ ἐκ πίστεως μόνον '.
He represents Justification as proceeding from works; and not works as proceeding from
Justification.
Other writers say, that Works are conditions of Justification.
But this assertion is not strictly accurate, if works are taken in their proper sense of outward,
visible acts.
The truth may be expressed more clearly by the affirmation, that the only proper instrumental
mean of Justification, on man’s side, is such a Faith as is approved by God, Who sees the heart, and
knows the future, and Who can foresee all contingencies ; that is, Who not only knows how every
man will act, but how he would act under circumstances which might arise, and yet may not arise.
The instrumental means of Justification is such a Faith as either actually does good works,
or is desirous to do them, either by acting or suffering, when God gives the occasion, and
does and suffers with an eye fixed on God, as the only giver of all pardon and grace, in virtue
of the merits of Christ, and with a single view to God’s glory, and with a deep sense of its own
weakness and unworthiness, and with an absolute renunciation of all notions of merit in itself, and
with an abiding persuasion that, though it can claim no reward on account of its works, yet it will
be tested by its works, and rewarded hereafter according to its works.
III: With regard to the use of the word Faith by St. Paul, in the Epistles to the Galatians
and Romans, as compared with its use by St. James, it is to be remembered that the two Apostles
are writing with two totally different objects before them.
They had two different questions to solve, and they had two different classes of adversaries
and errors to encounter and refute.
Judaism presented itself to them in two different aspects, in regard to this great question con-
cerning man’s Justification.
(1) There was the rigid Judaism which sought for Justification by the works of the Law.
(2) There was that other form of Judaism which boasted that it alone had clear knowledge
(γνῶσις) of God; and that it had Faith,in Him ; and imagined that this would suffice for Justifica-
tion without Good Works.
The first form of Judaism is that which is encountered in these two Epistles by St. Paul.
The second form of Judaism is that which is condemned by St. James.
St. Paul maintains the Evangelical grace and virtue of Fuith in the merits of Christ, as
opposed to all proud notions of righteousness grounded on legal works and human deserts.
St. James asserts the necessity of an operative Faith of the heart and life, in opposition to a mere
speculative assent and barren persuasion of the mind.
1 James ii. 24.
Von. 11.—Part III. Do
202 INTRODUCTION TO
St. Paul encounters the self-righteousness of the Jew, by pointing to the example of Abraham
the Father of the faithful, whose seed the Jews boasted to be. St. Paul shows by the history
of Abraham, as written by God Himself in the Ancient Scriptures delivered to the Jews, that their
father Abraham, although eminent in obedience, was not justified by works meriting a reward from
God as wages due to them, but was justified by God’s free grace to which he looked by Faith. He
believed in God’s promise, and his faith was imputed to him for righteousness’.
On the other hand, St. James is refuting those who trusted to a mere speculative faith, as con-
fidently as the others did to their legal obedience. And he shows that Abraham’s faith was not a
mere assent of the mind, or a mere nominal profession, but was a living, operative Faith ; that
“Faith wrought with his works, and that from (é«) his works his faith was made perfect *.”
Faith is the root of works, and unless works spring from that root they are counted as dead in
God’s sight.
But Faith without works is also dead, being alone’. Indeed, in God’s eye it is not really
Faith, although it assumes the name of faith. It does not bring forth the proper fruit by which
Faith is exercised, increased, proved, and known, and which God expects to find growing upon it.
Such a Faith, falsely so called, is like the barren Fig-tree, luxuriant only in leaves, which was
withered by the breath of Christ *.
St. James agrees with St. Paul, and supplies what it was not within the immediate scope of
St. Paul’s argument to express in the Epistles to the Romans and Galatians on the article of
Justification.
St. Paul teaches that in order to be justified by God we must not rely on any thing in ourselves
as having any merit, but solely on God’s free grace in Christ.
Similarly, St. James represents us as freed from the rigour of the Law of Works, and as living
under the Covenant of Grace, which he calls the perfect Law of Liberty ".
St. Paul represents Faith as the instrumental means on our part for receiving grace from God.
But he teaches also throughout his Epistles the indispensable necessity of Charity and of good
works.
In like manner St. James asks, “ What profit is it if a man say that he have Faith, if he
have not works? can Faith save him‘?” He contends against a nominal Faith; he condemns a
hollow profession of Faith in words, on the part of those who bore no fruit of Faith in their deeds.
St. James vindicates the character of genuine justifying Faith, by rebuking the pretensions of a
specious hollow Hypocrisy, calling itself by the sacred name of Faith.
He says that such a Faith as that, is dead’, and that it is not better than the Faith which the
Devils have, who believe in God and tremble*; that Abraham’s Faith is exemplary to us because it
was an operative Faith’, a Faith receiving perfection from its works (ἐκ τῶν ἔργων) ; and that as the
human body apart from the spirit (χωρὶς πνεύματος) i is dead, so likewise Faith separated from the
works which are to be expected from it (χωρὶς τῶν ἔργων) is dead also”.
St. James teaches that our Justification does not proceed from (ἐκ) Faith only, but from works
also”, which manifest the life and perfect the growth of Faith.
Thus the teaching of each of the two Apostles mutually supports, illustrates, and completes
that of the other.
The one, St. Paul, refutes all presumptuous notions of human merit, and establishes the great
doctrine of God’s free grace, and the plenary virtue and efficacy of Christ’s sufferings.
The other, St. James, condemns the specious semblance of empty professions, and asserts the
doctrine of human free will and human responsibility; and that the Sufferings of Christ are not
only meritorious but exemplary, and that they do not offer any pretext or plea for man’s sin, nor
afford any cloak or shelter for those who wilfully break His laws.
The one, St. Paul, in these two Epistles, warns us against Pride; the other, St. James,
denounces Hypocrisy. Both show the dignity of Faith rightly so called; the one by declaring that
it looks up to Him Who alone can justify the sinner, and that it relies only on God’s promises and
attributes, and on the obedience and sufferings of Christ, and on the gracious workings of the Holy
1 Rom. iv. 1—16. 2 James ii, 22. 3 ii, 17. 20. ‘ Matt. xxi. 19.
δ James i. 25; i712. 6 ii. 14. τὰ, 17. 8 ii, 19.
9. ii, 21, 22. 10 ii, 26. r Wij, 24.
THE EPISTLE TO THE ROMANS. 203
Ghost in the divinely appointed means of pardon and grace, and does not place any trust in any
fancied deserts of its own.
The other declares the true character of genuine Faith, as distinguished from the specious
counterfeits which too often call themselves by its name.
Thus the two holy Apostles join together in teaching that the Faith by which we are justified
is that living Faith, which fixes its eyes stedfastly on God’s love, and moves habitually in harmony
with His Will and Word.
IV. In the last place, it is carefully to be remembered, that St. Paul himself, having contended,
in these two Epistles, to the Galatians and to the Romans, against that form of Judaism which sought
to justify itself by the works of the Law, combats no less strenuously that other form of Judaism
condemned by St. James, which imagined that it could approve itself to God by a vain and hollow
γνῶσις, or knowledge, and by a mere speculative profession of Faith, barren of Good Works.
᾿ς This he has done in his later Epistles, especially in his two Epistles to Timothy and his Epistle
to Titus. :
In those three Epistles St. Paul delivers to Timothy and Titus, the chief Pastors of the
Churches of Ephesus and Crete, a solemn charge to stop the mouths of those who make ἃ
profession that they know God, but in works deny Him’, and who have the form of godliness but
deny its power’. Such a γνῶσις or science, is, he declares, falsely so named *. And he insists in the
strongest terms‘, that all who profess Faith in God must be careful to maintain Good Works’; and
thus he declares his entire accordance, when treating of the same subject, in the teaching of his
brother Apostle St. James.
On the Date of the Evistix to the Romans.
The time and place at which this Epistle was written may be inferred as follows :—
1. St. Paul, when he wrote it, had never been at Rome, but had been desirous to visit it for
many years, ἀπὸ πολλῶν ἐτῶν ".
2. He had no longer any occasion to remain where he was’, but was now setting out on a
journey to Jerusalem with a collection gathered from Macedonia and Achaia for the poor Saints at
Jerusalem *.
3. From Acts xxiv. 17, compared with 1 Cor. xvi. 1—4, 2 Cor. viii. 1—4, it appears that he
carried such a collection from Achaia and Macedonia to Jerusalem, on his visit to Jerusalem after
his second visit to Achaia.
4. He mentions in the Epistle, Timotheus, Gaius, and Sosipater (Sopater), as with him*®. And
these persons are described, in the Acts of the Apostles, as being with him on his second visit to
Achaia ™.
5. He commends to them Phebe, a deaconess of Cenchres, which was the eastern port of
Corinth.
Hence it appears most probable, that the Epistle to the Romans was written in Achaia (as
was supposed by Origen, Theodoret, and others of the ancients), at Corinth its capital, or at its port
Cenchree ν᾿, at the close of St. Paul’s second visit to Southern Greece, viz. in the spring of a.p. 58.
1 Tit. i, 16. 2 2 Tim. iii. 5, 6 Rom. xv. 33.
3 1 Tim. vi. 20. 4 Tit. iii. 8. ΤΊ Ib.
5 It is observable that the term “good works” occurs no less ® xv. 25.
than fourteen times in these three short Epistles of St. Paul. See 9 xvi. 21. 23.
1 Tim. ii. 10; iii. 1; v. 10 (twice). 25; vi. 18. 2 Tim. ii 2); 10 Acts xx. 2—4,
1.17. Tit. i, 16; ii. 7. 14; iii, 1. 8, 14. 11 See on Acts xxi. 1, and Rom. xvi. 1.
ΠΡΟΣ ΡΩΜΑΙΟΥΣ.
bist o. 1.15 HATAG™, δοῖλος Ἰησοῦ Χριστοῦ, κλητὸς ἀπόστολος, ἀφωρισμένος εἰς
Ὁ Acts δ. 18 εὐαγγέλιον Θεοῦ, 5 προεπηγγείλατο διὰ τῶν προφητῶν αὐτοῦ ἐν “γραφαῖς
Gen 3.15. , ἁγίαις, ὃ" περὶ τοῦ Υἱοῦ αὐτοῦ, τοῦ γενομένον ἐκ σπέρματος Aavid κατὰ σάρκα,
£49.10. “τοῦ ὁρισθέντος Υἱοῦ Θεοῦ ἐν δυνάμει κατὰ πνεῦμα ἁγιωσύνης ἐξ ἀναστάσεως
ΣΉΝ am νεκρῶν, Ἰησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν, δ. δὶ οὗ ἐλάβομεν χάριν καὶ ἀπὸ:
59,5. τολὴν εἰς ὑπακοὴν πίστεως ἐν πᾶσι τοῖς ἔθνεσιν ὑπὲρ τοῦ ὀνόματος αὐτοῦ, 5 ΄ ἐν
& 33. 14 ols ἐστε καὶ ὑμεῖς κλητοὶ ᾿Ιησοῦ Χριστοῦ, 7 " πᾶσι τοῖς οὖσιν ἐν Ρώμῃ ἀγαπη-
d John 10. 30, &e.
fch. 9. 24. 1 Cor. 1. 3. g Acts 9. 18. 1 Cor. 1.2.
Trrix. Πρὸς ‘Pwpafovs] So A, B, C.
Cu. I. 1. Παῦλος] On the name Paul, see on Acts xiii. 9,
and cp. Origen here.
— δοῦλος Ἰησοῦ Χριστοῦ] a bondsman of Jesus Christ. So
St. James i. 1, and St. Peter, 2 Pet. i. 1, St. Jude 1, and
St. John, Rev. i. 1, who says also, τοῦς ἑαυτοῦ δούλους τοὺς
προφήτας. Other men in the beginning of their Epistles, espe-
cially those which they addressed to the Roman people, recited
their own titles as Rulers, Kings, or Conquerors; but the
Apostles claim to be heard as δούλους, bondsmen,—bondsmen of
Jesus Christ.
— κλητός) Not eelf-called (abré-xAnros), but called by Christ
and the Holy Ghost. See 1 Cor. i. 1.
— ἀφωρισμένος} set apart and dedicated, ἐκλελεγμένος, δια-
κεκριμένος (Hesych.), not only by an ἀφορισμὸς from my mother’s
womb (Gal. i. 15), but specially by the ἀφορισμὸς of the Church
at Antioch, at the express mandate of the Holy Ghost, to
ordain me to the Apostleship. See on Acts xiii. 2 (the best
comment upon this text), where the Holy Ghost says, ᾿Αφορίσατε
(the word here used by St. Paul) δή μοι Σαῦλον els τὸ ἔργον ὃ
προσκέκλημαι αὐτὸν, so that he was both κλητὸς and also ἀφωρισ-
μένος: he was not only called by God, but was also visibly set
apart for the Apostolic office by an outward mission and ordina-
tion, at His command.
2. ὃ xpoexmyyelAato «.7.A.] which — God promised
afore by his Prophets in the Holy Scriptures (of the Old
Testament) concerning His Son which was born of the seed
of David.
St. Paul thus anticipates and obviates a Jewish objection,
that the Gospel preached by himself, the Apostle of the Gentiles,
and proclaiming salvation to al! Nations (v. 5) on equal terms, in
Christ, was at variance with the Law of Moses; and he affirms that
the Gospel is the fulfilment of the promises of God made by the
Prophets of the Old dispensation ; and, particularly, of the divine
promise to David the King and Prophet of the Jewish Nation.
He begins and ends his Epistle with this declaration, which
contains the substance of the argument of the whole. See
below, xvi. 25—27.
8. ἐκ σπέρματος Δαυΐδ κατὰ σάρκα] from the seed of David
according to the fiesh (Acts ii. 30. 2 Tim. ii. 8).
Hence it may be inferred that Mary, as well as Joseph, was
of the house and lineage of David. See on Luke iii. 23.
4. τοῦ ὁρισθέντος Ὑἱοῦ Θεοῦ] Who was defined (as distinguished
from all others) by a divine decree, and proclaimed to be the Son
of God. Chrys., Theophyl.
The best exposition of this text is Psalm ii. 7, where Christ
says, after His Crucifixion, and at His Resurrection, I will declare
ech. 9,1—22. John 1.14. Ps. 182. 11.
Acts 18. 82, 83, Heb. 1.5. & 5. 5, 6.
Matt. 1.1, &c. Luke 1. 82. & 3. 23,31. Acts 2.30. & 13. 23.
e Rom. 12. δ. & 15. 15, 16. 1 Cor. 15.9, 10. Eph. 3. 8.
the decree (ph, chok) whereby ΤῊ Lonp said unto me, “ Thow
art My Son, thie day have I begotten Thee. Sit Thou at My
Right Hand until I make Thy foes Thy footstool.”
— κατὰ πνεῦμα ἁγιωσύνης] according to the Spirit of Holi-
nese which was in Him, by which He was anointed (Luke iv: 18.
Jobn x. 36. Acts iv. 27; x. 38. Heb. i. 9), and by which He was
declared to be the Messiah, the Son of God, and by which Spirit
He worked (Matt. xii. 28. Acts ii. 22), and overcame the Spirits
of darkness; and by which He offered Himself (Heb. ix. 14),
and which Spirit of Holiness being in Him, rendered it impos-
sible that He, the Holy One of God, should be holden by the
bonds of Death and the Grave, and see corruption. Cp. Acts ii.
24—27.
Therefore, as the first Birth of Jesus, namely, that from the
womb of His Virgin Mother, was by the operation of the Holy
Ghost (Luke i. 35), so likewise His second Birth, that from the
Tomb, by which He was the firstborn of the dead (Col. i. 18.
Rey. i. 5), was due to the energy of the same Divine Person, the
Holy Ghost. Cp. below, viii. 11, and eee Chrys., Theodoret,
and next note.
— ἐξ ἀναστάσεως νεκρῶν) from, after, and by, Hie Resurrec-
tion from the Dead, by which He was proved and proclaimed to
be the Son of God; and after which He breathed on the Apostles,
and said, “ Receive ye the Holy Ghost ’’ (John xx. 22), and sent
down the promised gift of the Holy Ghost from heaven (Acts
i. 8; ii. 4).
The order of St. Paul’s words here must be carefully at-
tended to, in order that their sense may not be weakened. He
says that Christ Jesus was decreed and declared to be the Son of
God, with power according to the Spirit of Holiness, by the
Resurrection from the dead ;
The operation of the Holy Ghost, concerning which the
Apostle is speaking, was not in His Birth, but in and after His
Resurrection.
δ. ἐλάβομεν χάριν καὶ ἀποστολήν] we received (at onr ordina-
tion) Grace and Apostieship. ‘‘ Gratiam ad laborum patientiam,
Apostolatum ad preedicationis auctoritatem.”” Origen.
I, no less than the other Apostles, received grace and
Apostolic commission and authority (CArys.) from God through
Christ (cp. xii. 3; xv. 15. 1 Cor. iii. 10. Eph. iii. 7, 8), with a
view to the ὑπακοὴ πίστεως, obedience of faith; that is, in order
that I might bring all Nations to that faith which manifests itself
in hearkening to the Word, and in obedience to the Will, of
God, See Rom. xv. 18; xvi. 26. 2 Cor. x. 6. Gal. v. 6. 1 Pet.
i. 14, 22.
— ὑπέρ] in behalf of His Name, or for His Name's sake, 88
2 Cor. v. 20, ὑπὲρ Χριστοῦ πρεσβεύομεν.
ROMANS I. 8--Ἰῦ.
205
τοῖς Θεοῦ κλητοῖς ἁγίοις, χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ πατρὸς ἡμῶν καὶ
Κυρίου ᾿Ιησοῦ Χριστοῦ.
δ Πρῶτον μὲν εὐχαριστῶ τῷ Θεῷ pov διὰ ᾿Ιησοῦ Χριστοῦ περὶ πάντων » kph. 5. 20.
ὑμῶν, ὅτι ἡ πίστις ὑμῶν καταγγέλλεται ἐν ὅλῳ τῷ κόσμῳ" © | μάρτυς γάρ μου } Pet. 3.5.
ἐστὶν ὁ Θεὸς, ᾧ λατρεύω ἐν τῷ πνεύματί pov ἐν τῷ εὐαγγελίῳ τοῦ Υἱοῦ αὐτοῦ,
πάντοτε ἐπὶ τῶν προσευχῶν μου δεό- σε}: 20.
μενος, εἴπως ἤδη ποτὲ εὐοδωθήσομαι ἐν τῷ θελήματι τοῦ Θεοῦ ἐλθεῖν πρὸς ὑμᾶς.
ἘΠῚ ἐπιποθῶ γὰρ ἰδεῖν ὑμᾶς, ἵνα τὶ μεταδῶ χάρισμα ὑμῖν πνευματικὸν εἰς τὸ
12 = γοῦτο δέ ἐστι συμπαρακληθῆναι ἐν ὑμῖν διὰ τῆς ἐν ἀλλή-
ὡς ἀδιαλείπτως μνείαν ὑμῶν ποιοῦμαι, 19 "
στηριχθῆναι ὑμᾶς,
λοις πίστεως, ὑμῶν τε καὶ ἐμοῦ.
1 Thess. 8. 10.
lech. 15. 29.
mech. 15.32.
13° Οὐ θέλω δὲ ὑμᾶς ἀγνοεῖν, ἀδελφοὶ, dre πολλάκις προεθέμην ἐλθεῖν πρὸς ach. 15. 23.
ε aA Ν , Ϊἦ A 8 aA ν ‘ Ν aA Ν 3 can ‘
ὑμᾶς, καὶ ἐκωλύθην ἄχρι τοῦ δεῦρο, ἵνα τινὰ καρπὸν σχῶ καὶ ἐν ὑμῖν, καθὼς
14 ο“Ἑλλησί τε καὶ βαρβάροις, σοφοῖς τε καὶ ἀνοή-
καὶ ἐν τοῖς λοιποῖς ἔθνεσιν.
1 Thess. 2. 18.
ΟἹ Cor. 9. 16.
Acts 28. 2.
τοις, ὀφειλέτης εἰμί 15 οὕτω τὸ Kat’ ἐμὲ πρόθυμον καὶ ὑμῖν τοῖς ἐν Ρώμῃ evay-
γελίσασθαι.
6, 7. κλητοὶ---κλητοῖς} called. He gives emphasis to this
word, by repeating it. As your father Abraham was called by
God, so you in obeying the Gospel are the called of God. He
thus declares that in embracing Christianity the Jews are God’s
people, and that ai! who are members of the Visible Church
(ἐκκλησία) are the called of God. See below, viii. 30.
— ἁγίοις] holy: properly, separated by dedication to God.
Another comfortable assurance to the Jews. They had been
distinguished by God as ‘‘a holy nation” (Lev. xx. 8. Ezek.
xx. 12). St. Paul assures them that they did not lose that title
by accepting Christianity, but enjoyed its privilege in a higher
sense than before. He regards all the faithful whom he ad-
dressed, as called and holy, not in themselves, but by virtue of
their holy calling (2 Tim. i. 9. Heb. iii. 1), and by the grace
and holiness of Him who has called them, and has so obliged
Lie. holiness of life. ‘‘Be ye holy; for I am holy” (1 Pet.
16).
He applies this title without distinction to them all, inti-
mating thereby that God offers grace sufficient to them all, and
that all may be meet to be partakers of the inheritance of the
Saints in light. See above on 1 Cor. i. 2. 1 Tim. ii. 4.
Men are not called by God because they are already holy;
but they are made holy because they are called. Augustine.
— χάρις καὶ εἰρήνη] Grace and Peace. See on 1 Thess. i. 1.
An ancient Father uses this salutation as an argument
against the Pelagian Heresy. ‘‘ Cuncte prope Epistole Apostoli
hoc habent principium Gratia Vobis et Pax; et simili fine
clauduntur” (see above on 1 Thess. v. 28); and he observes that
St. Paul, who was more eminent in labours than the rest, is
a signal example of humility, ascribing all his powers to divine
Grace. “Vas Electionis humilitate dejectus, imo Conscientia
fragilitatis sus, loquitur Ego minimus Apostolorum,” &c.
Jerome adv. Pelagianos Dial. ii. p. 515.
8. Πρῶτον μὲν εὐχαριστῶ] First of all I render thanks. As
usual, the Apostle begins with a sentiment by which he ex-
his gratitude to God, and conciliates the good will of
those to whom he writes. Cp. 1 Thess. i. 2. 2 Thess. i. 3.
1 Cor. i. 4.
— περῇ So A, B, C, D*, K, and others, and Griesdach,
Lachm., Tisch., Meyer, Alford. Eliz. ὑπέρ.
10. εἴπω-:---εὐοδωθήσομαι] if haply I shall be prospered on my
toay, 80 as to come fo you.
The verb εὐοδοῦν τινα signifies to lead prosperously on a
journey. See Gen. xxiv. 27. 48.
Hence in Greece and Asia, at this day, the parting wish to
travellers is καλὸν κατευόδιον, buon viaggio.
St. Paul compares his ministry to a journey; and his desire
is that it may be so prospered as to bring him to Rome.
— ἤδη ποτέ] now at length. His prayers in this respect
were granted about three years after this was written, a.p. 61.
11, ἐπιποθῶ) I long earnestly. See xv. 23. 32, and 2 Cor.
v. 2; ix. 14. Phil. i. 8; ii. 26.
— els τὸ---ἐμοῦ] to the end that ye may be established in
the faith; that is (for, think not that I am so presumptuous as
to imagine that the benefit will be wholly yours), that I also may
be comforted with you, each by the faith that is in the other,
both you and me. The faith of the teacher grows with that of
his hearers, and 80 all edify one another in love.
18. ἐκωλύθην] Iwas hindered. See above on 1 Thess. ii. 18.
Cp. below, xv. 22.
— τινὰ καρπόν] So the best MSS. Elz. καρπόν τινα. Cp.
τὶ χάρισμα, v. 11.
14. Ἕλλησί τε καὶ βαρβάροις] To Greeks and Barbarians,
i.e. to all the world. St. Paul was now at Corinth, among the
Greeks, and he speaks according to their ideas, in which all who
did not speak Greek were βάρβαροι.
“ Huic nomen Grecé est Onagos fabule. Demophilus scrip-
sit; Marcus vortit barbaré, i.e. Latiné.’’ Plautus, Asinar. Prolog.
10. Cp. Juvenal, Sat. vi. 156, and note above on Acts xxviii. 4.
Cicero indeed says (de Fin. ii. 15), ‘non solum Grecia et Italia
sed etiam omnis Barbaria.”” The word does not necessarily
convey any notion of inferiority, but only of distinction of lan-
guage and race.
— ὀφειλέτης eluf] I am a debtor. I only pay a debt when
I preach to all the world. Cp. 1 Cor. ix. 16; xi. 23. 2 Cor.
v. 14. Bp. Sanderson iv. p. 80.
Another proof of the gift of “ divers languages’’ for preach-
ing the Gospel. How could St. Paul be said to owe the debt
of the Gospel to all the world, if he had not the meane of paying
it? And how could he pay it without the coinage of intelligible
words? See on Acts ii. 4; xiv. 11; xxviii. 2, and Theodoret
here.
8t. Paul spake with tongues more than all (1 Cor. xiv. 18),
and this χάρισμα laid him under an obligation to preach to all.
Hence an ancient Father well says, ‘‘ Arbitror Paulum
diversis gentibus effectum esse debitorem quod omnium gentium
linguis eloqui suscepit, per gratiam Spiritus Sancti” (1 Cor.
xiv. 18). So Origen; who thus refutes some recent allegations, that
there is no evidence of a belief in the second and third centuries
that the Apostles possessed and exercised the power of speaking
foreign languages, for preaching the Gospel. Bee above on Acts
ii. 3—8.
If the Apostles were debtors, not only to the Jews, but to
the Grecians and Barbarians too, then they must have had the
tongues not only of the Jews, but of the Grecians and Barbarians
to pay this debt, to discharge the duty, ‘Ite predicate,” “Go
ye and Preach” to all. And this was a special favour from God,
for the Propagation of His Gospel far and wide, this division (or
distribution) of Tongues (to the Apostles at Pentecost and Sion),
which was a reversing of the curse of Babel. Bp. Andrewes
(on the sending of the Holy Ghost, iii. 123).
See above, notes on Acts ii. 4; xiv. 11; xxviii. 2. 1 Cor.
xii. 10. 28. 30; xiv. 2. 5, 6. 19.
15. οὕτω τὸ κατ᾽ ἐμὲ πρόθυμον] so there is the readiness of
mind on my part (κατ᾽ ἐμέ); whatever, on the side of God, may
be ordered by His Will (κατὰ Θεὸν), to which my will is subject,
and will be conformed.
1 Cor. iii. 3;
On this use of κατὰ, see vii. 22; viii. 1.
xv. 32. Eph. i. 15.
τὸ πρόθυμον is nearly equivalent to ἡ προθυμία, as ii. 4, τὸ
χρηστὸν for ἡ χρηστότης. Cp. below, viii. 3; ix. 22. So | Cor.
1. 26, τὸ μωρὸν, τὸ ἀσθενές. Phil. iv. 5, τὸ ἐπιεικές. Cp. Philippi,
p. 28.
St. Paul here, as often, omite the verb. See ii. 8. 2 Cor.
ix. 6. Gal. v. 13, especially the verd substantive dori, 2 Cor.
xi 22. Eph. iii. 1, 2 Tim. iii, 16. Cp. Meyer, who, however,
206
᾿ Ps. 40. 10.
Tim. 1. 8.
ROMANS I. 16—18.
16 » οὗ γὰρ ἐπαισχύνομαι τὸ εὐαγγέλιον" δύναμις yap Θεοῦ ἐστιν εἰς σωτη-
Eo «= ρίαν παντὶ τῷ πιστεύοντι, ᾿Ιουδαίῳ τε πρῶτον καὶ Ἕλληνι.
Hab. 2. 4. 74 , ν Θ A 93 9 A 5 adv 2 , > , θὰ
ohn δὲ ικαιοσύνη γὰρ Θεοῦ ἐν αὐτῷ ἀποκαλύπτεται ἐκ πίστεως εἰς πίστιν, καθὼς
ch. 3.
Gai 1 γέγραπται, " Ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται.
Pa ΛΑ 18 -» ; 30 ὀργὴ Θεοῦ ἀπ᾽ οὐρανοῦ ἐπὶ πᾶσαν ἀσέ ὶ
ΟΣ 9 ᾿Αποκαλύπτεται γὰρ ὀργὴ Θεοῦ ἀπ᾽ οὐρανοῦ ἐπὶ πᾶσαν ἀσέβειαν καὶ
does not combine τὸ with πρόθυμον, but with κατ᾽ ἐμέ. But the
article τὸ seems to be best so joined, and #0 Reiche, Glickler,
Philippi, Fritzsche, and others. See Meyer, p. 44, and Winer,
Gr. § 34, p. 210.
— καὶ ὑμῖν] even to you, who dwell in acity renowned for its
intelligence, literature, and learning. Cp. Fritzsche.
16. Οὐ γὰρ ἐπαισχήνομαι] For Iam not ashamed of the Gospel.
An answer by anticipation to a supposed objection, as usual with
the Apostle, “" Paulus solet quidquid alius objicere potest, ante-
quam objiciatur, edisserere.”” Jerome (ad Hebib. qu. 11).
The objection had been suggested by the word Rome—the
imperial Metropolis of Heathenism—where Christianity was de-
spteed (Acts xxviii. 22), and where a fierce Persecution would ere
long rage.against it. Cp. Apollinar. in Catena here.
I am not ashamed to preach ‘Christ crucified” (1 Cor.
i, 23) even in the most powerful and learned Cities of the
Heathen world.
— 7d εὐαγγέλιον] Elz. adds τοῦ Χριστοῦ, with some MSS.,
but not found in A, B, C, D*, E, G, and the earliest Fathers.
— Ἰουδαίῳ τε πρῶτον͵ both to the Jew first. First, in
having a prior claim, as the covenanted people of God: first,
therefore, in the season of its offer (cp. Matt. xv. 24. Rom. iii. 2;
ix. 5), but not in the condition of the recipients qfter its accept-
ance.
For, he adda, the Gospel is the power of God unto salvation
unto every man believing, τῷ πιστεύοντι, that is, on his accept-
ance of its terms by Faith, which is the hand by which the soul
takes hold of Christ’s Righteousness.
By the word πιστεύοντι, believing, the Apostle prepares the
way for the declaration of the functions of Faith in the next
following verses.
11. Δικαιοσύνη γὰρ Θεοῦ ἐν αὐτῷ ἀποκαλύπτεται] For the
Righteousness of God is therein revealed from faith unto faith.
This significant phrase, ‘the Righteousness of God," is not
to be lowered, weakened, and impaired, so as to mean only the
method of Justification by which God acquits and justifies man-
kind (Fritz. p. 47, De Wette, and others). But it is the very
Righteousness of God Himself, which is both imputed and im-
parted to men in Jesus Christ, ‘the Righteous” (1 John ii. 1),
Who is “the Lord our Righteousness” (Jer. xxiii. 6 ; xxxiii. 16),
and who, being God from everlasting, and having also taken the
nature of Man, and having made us members of Himself in Bap-
tism, is made Righteousness to us (1 Cor. i. 30), and does
effectually, by His Incarnation, and by our Incorporation into
Him, justify us in believing on Him, and making Him ours by
Faith, co that we may not only be acquitted by God, but so that
we may become the Righteousness of in Him (2 Cor. v. 21).
This Righteousness is called the Righteousness of God,
because it is not of man, but of God only, and is revealed in
Christ, in order to take away man’s unrighteousness, and to
declare us righteous in Christ, which is the work of Justification :
and also fo make us righteous in Him, which is the work of
Sanctification.
See above, Introduction to this Epistle, p. 198, and below on
iii, 24—36.
This Righteousness of God, which was kept secret in former
ages, is now revealed to the World for the first time in the
Gospel, and is made available to man by Faith unto Faith, that
is, by Faith growing continually, and rising from one degree to
another, going on from strength to strength (Ps. lxxxiv. 7),
and receiving grace for grace (John i. 16), till it is transformed
from glory to glory (2 Cor. iii. 18).
The opposite to this is described by a similar phrase below,
vi. 19, τῇ ἀνομίᾳ els τὴν ἀνομίαν, one degree of wickedness unio
another. Cp. Jer. ix. 2, in the Hebrew, and 2 Cor. ii. 16.
By this expression, ἐκ πίστεως els πίστιν, from or out of
Faith (as a root), unto Faith (as the tree), St. Paul enters on
his Ὁ argument concerning Faith, as the proper organ, on
man’s side, of Justification—that is, the organ by which man
trusts in God (and not in himself), and lays hold of the Righte-
ousness of Christ slain for the sins of the whole world, and deli-
vering His own members from a state of guilt, and raising them
to one of favour with God.
By the words ἐκ πίστεως, he declares that Faith is the root
of the Christian life, and by adding εἰς πίστιν, he guards against
the supposition that the Christian life cansigt: only in the rood,
and shows that it is continually growing with fresh increments
from the small seed (Matt. xvii. 20) to altitude and
vigour, putting forth new leaves and branches, and νὰν Ἦν forth
new fruit in due season; but still it is ἐκ πίστεως els πίστιν.
The vital principle is one—Faith, the “ prora et puppis”’ of the
Christian life. Cp. Theophyl., Bengel. See also St. Paul’s
account of his own spiritual growth and life, Phil. iii. 9—14.
This is well expressed by the great African Father and
Bishop : “ We were called when we were made Christians. Men
are baptized ; all their sins are forgiven them; they are justified
| from sin. We cannot deny this. Yet there stil] remains a war-
fare against the Flesh, the World, and the Devil. We have been
justified. But our righteousness grows as we advance. There-
fore, let every one of you who has already been placed in a justi-
fied state (when he received remission of sins ‘ by the washing of
Regeneration,’ and when he received the Holy Ghost) advance
day by day, and let him look to himself whether he is making
progress: let him grow and ripen till he is perfected.
begins with Faith; and if you have in you that faith which
worketh by love (Gal. v. 6), you already belong to the number of
the predestinaée, called and justified. (Rom. viii. 29, 30.) There-
fore let Faith grow in you. We live by Faith as long as we are
on the road, as long as we are in the journey of our mortal pil-
grimage, as long as we are in the body; but when we come to
our journey’s end, then we shall see Him as He is.” Augustine
(Serm. 158).
— Ὁ δὲ δίκαιος ἐκ πίστεως (hoerat] But the just shall live
by faith. (Habak. ii. 4.) Said by the Prophet Habakkuk to
encourage the Jews when fainting under the proud oppression of
the Chaldeans. Have faith in God. He will send you a deli-
verer. Cyrus, a type of Christ, was raised up as God had pro.-
mised (Isa. xliv. 28); be conquered and destroyed the Chal
king in his revelry, and restored the Jews to Jerusalem, and
enabled them to rebuild the Temple, an emblem of the Church
in glory.
The Apostle applies this prophecy of Habakkuk to the
Christian Church, and to his own argument concerning the
blessings of eternal life, consequent on Faith in Christ. This
application is appropriate and felicitous, especially in reference to
his Jewish fellow-Christians, who were thus taught that the tem-
poral promises to their fathers in the Old Dispensation had a
spiritual fulfilment to themselves in the New.
Concerning this prophecy and its relation to the Doctrine of
Justification by Faith, eee above on Gal. iii. 11; v. 11.
The conjunction δὲ, δειέ, contains a warning, that, while the
just shall live by faith, the unjust, who does not believe, shall
perish, and so it is introductory for what follows.
18. ᾿Αποκαλύπτεται γὰρ ὀργὴ Θεοῦ] For the Wrath of God
(as well as the Righteousness of God, v. 17) is revealed in the
Gospel. The Apostle had prepared the way for this declaration
by saying, ‘‘ bué the just shall dive by Faith; implying that the
τῷ, betieving and unjust should not live.
He had stated, that, by a gracious method of Universal Jus-
tification, Eternal Life is now revealed in the Gospel both to Jew
and Gentile.
He now takes occasion to guard against abuses of that doc-
trine, by stating that a righteous process of Universal Judgment
is also revealed in the same Gospel.
He shows the reasonableness of this, from the fact, that
every one who lives is a responsible agent, as being subject to
some Law, either to that of
(1) Natural Reason, or
) Written Revelation,
to both; and therefore all, without exception, must
render an account of themselves to God, Who will judge them all
at the Great Day. He thus also answers an allegation, grounded
by some on the fact, that God passed by the sins of the Heathen
without intervening to punish them in this world. See below,
iii, 25. All men are under some Law. Sin is the breach of Law.
God is always angry with sin; but His anger against it is now
displayed more clearly in the Gospel.
Since aleo the wrath of God is revealed in the , all
have now a clear warning of God’s purpose to judge the World.
Cp. Acts xvii. 30, 31.
ROMANS I. 19—26.
207
ἀδικίαν ἀνθρώπων τῶν τὴν ἀλήθειαν ἐν ἀδικίᾳ κατεχόντων, 19 ε διότι τὸ γνωστὸν 4 Acts 17. 24, δα,
τοῦ Θεοῦ φανερόν ἐστιν ἐν αὐτοῖς, ὁ Θεὸς γὰρ αὐτοῖς ἐφανέρωσε: tra yep 5 t Ps. 10. 2, Be.
ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασι. νοούμενα καθορᾶται, ἥ τε
ἀΐδιος αὐτοῦ δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους, 3) " διότι u Eph. 4.7.
γνόντες τὸν Θεὸν οὐχ ὡς Θεὸν ἐδόξασαν, ἢ εὐχαρίστησαν, ἀλλ᾽ ἐματαιώθησαν
3 a ὃ “ 2A ‘ ? εν» «4 2A δί 2 ,
ἐν τοῖς διαλογισμοῖς αὐτῶν, καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία" ““ φάσκον-
. 2 , Bves ‘ , δ 7 Ὁ v Deut. 4. 15, &€.
τες εἶναι σοφοὶ ἐμωράνθησαν, “καὶ ἤλλαξαν τὴν δόξαν τοῦ ἀφθάρτου Θεοῦ y Deut. 4. 15, δ
ἐν ὁμοιώματι εἰκόνος ἀρ ον ἀνθρώπου, καὶ πετεινῶν καὶ τετραπόδων καὶ γιὰ. 1.28. δ.
ἑρπετών.
Acts 14.
Acts 17, 29.
3 α Διὸ καὶ παρέδωκεν αὐτοὺς ὁ Θεὸς ἐν ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν x Ps. 8ι.1.
εἰς ἀκαθαρσίαν, τοῦ ἀτιμάζεσθαι τὰ σώματα αὐτῶν ἐν ἑαυτοῖς, 35 otrwes μετήλ- ἡ
λαξεν τὴν ἀλήθειαν τοῦ Θεοῦ ἐν τῷ ψεύδει, καὶ ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ
κτίσει παρὰ τὸν κτίσαντα, ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας, ἀμήν.
y Lev.
38} Διὰ τοῦτο παρέδωκεν αὐτοὺς ὁ Θεὸς εἰς πάθη ἀτιμίας. Al τε γὰρ Bfrevar kph 6. i, 18
te 14. 16.
το a a ee .Ξ- ---ο--- -α -.---
— τῶν τὴν ἀλήθειαν ἐν ἀδίκιᾳ κατεχόντων} holding, keeping
down, the Truth in diiness, as in a prison-house. Men
have incarcerated the Truth, and hold her a captive under re-
straint and durance, with the bars and bolts of 8 depraved will
and vicious habits, so that she cannot go forth and breathe the
air, and see the light, and do works suitable to her own nature.
See Chrys., Aug. (Serm. 141), Theophyl., Zeumen.
10. διότι τὸ γνωστὸν τοῦ Θεοῦ] Quia quod notum est Dei.
(Vulg.) Because that which is known of (concerning) God, is
manifest in them; that is, is clearly displayed among men as
men generally. That which we know of God’s justice is not
paar from any, but is made manifest to all men by His
works.
S. Basil therefore (Hexiimeron 1) called the natural world
θεογνωσίας παιδευτήριον, a school of the knowledge of God.
Almighty God has two Books in which men may read His attri-
bates,—the Book of Nature and the Book of Scripture; and He
has two Temples in which He is to be worshipped,—the World
and the Church.
— ὁ Θεὸς γάρ] So the best MSS.—Elz. 5 γὰρ Θεός. For
God Himself it manifest to them by creation.
20—23.}] These verses are quoted by S. Hippolytus, the
scholar Ἢ S. Ireneus, in his recently recovered Philosophumena,
pp. 99, 100.
20. τὰ γὰρ ἀόρατα] for the unseen things of Him are seen
Jrom the creation of the world, being understood by, and in, His
works.
The words from the creation of the world may signify either
1) From the time of the Creation; that is, from the begin-
ning of the world,—compare Matt. xiii. 35. Mark x.6. 2 Pet.
iii. 4,—or
(2) From the sfructure and fabric of the world. Theodoret ;
and s0 Luther and others. See Meyer, p. 54.
The former appears to be the better sense ; the latter being
contained in what follows.
The meaning is, that God never left Himself without a wit-
ness (Acts xiv. 11); and that, long before the Mosaic Law was
given, and ever since the Creation, men have had clear evidence
of God in His works.
This truth was confessed by the Heathens. See Cicero (de
Nat. Deor. ii. 6. 26, and Tuscul. Quest. i. 29): “Deam non
vides, tamen Deum agnoscis ex operibus ejus.’”’ Aristot. (de
Mando, vi.) : πάσῃ θνητῇ φύσει γενόμενος ἀθεώρητος ἀπ᾽ αὐτῶν
τῶν ἔργων θεωρεῖται ὁ Θεός.
On this argument (viz. the proof of the Attributes of God
from the Works of Creation), compare Wisdom of Solomon, cap.
xiii.; Clemens Romanus, i. 20 ; Athanasius, ad Gentes, § 35, p. 27 ;
and Barrow's Sermon “on the Being of God proved from the
Frame of the World,’’ iv. 141, where (p. 161) he thus expounds
this text: “ The Invisible things of , by the make ard con-
stitution of the world, are clearly seen... . 80 that they are in-
excusable who from hence do not know God, or knowing Him, do
not render Him due glory and service.””
— ἀΐδιος αὑτοῦ δύναμι] The eternity of God is proved from
the c corruptible nature of the visible world. Cyril.
deidrae] divinity. The word θειότης expresses the attri-
bees of the @edrns; the divine features of the Deity; the God-
like working of the Godhead. Cp. Col. ii. 9.
: The words els τὸ εἶναι αὐτοὺς ἀναπολογήτονς are also capa-
ble of two meanings.
(1) So that they are without excuse. Cp. this use of els τὸ
below, vii. 5; or
(2) To the intent that they may be without excuse. See
Meyer, and Revised Versiun, p. ix.
The former—which is the translation of the ancient Ἑτρος
sitors, and Reiehe, De Wette (p. 20), Philippi (p. 37), and
others—seems to be the preferable rendering. For it can hardly
be thought, that the conviction, confusion, and condemnation of
men was any part of the divine plan in Creation, although it
follows as a consequence from it.
QL διότι] because —. This word introduces the reason why
they are without excuse, and are punished.
— καρδία] St. Paul places the seat of infidelity in the
heart; “the evil heart of unbelief.’ Heb. iii. 12.
22. φάσκοντες εἶναι σοφοί Intelligence, as such, is no =
guard against Superstition and Idolatry. Knowledge puffeth αὶ
(1 Cor. viii. 1.) In often engenders Pride, cod Pride
io punished by God with spiritual blindness, which is the mother
of Idolatry. ‘‘ Vindicat Deus in anim& aversi ἃ se exordio
m ipsa ceecitate.”” Augustine, Serm. 117.
“ Cecitas mentis est poena peccati, qué cor superbum dign’
animadversione punitur”’ (c. Julian. Pelag. v.3). See also Aug. in
Ps. ii. and v. on spiritual blindness as the necessary consequence
of Unbelief and Disobedience to God.
85. τῷ ψεύδει) the tie. Idolatry is emphatically called 7d
ψεῦδος, the lie, in Scripture (Isa. xxviii. 15; xliv. 20. Jer. xiii.
25), because the gods, whom Idolaters worship, do not even exist,
and yet they worship them in the place of Him Who is the cause
of all existence, and Who is the Truth. Cp. Severian, and
above, 2 Thess. ii. 11, and 1 Cor. viii. 4.
— παρὰ τὸν κτίσαντα) beside,.and rather than, the Creator,
‘ pree Creatore,’ and so as eventually to exclude Him. Hilary (de
Trin. 12). Cp. ν. 26, παρὰ φύσιν.
From this text 8 strong argument may be derived against
(1) The Arians, who assert Christ to be a Creature, and yet
Ἔνι. to worship Him; and
@) Against those who pay religious worship to any erea-
‘According to Scripture, no one is to be worshipped who is
not God by nature (Gal. iv. 8); no creature, but the Creator
only. (Rom. i. 25.) whence it is evident that there is no
middle between Creator and creature, Creator and creature being
opposites: ao that a creature cannot be Creator, nor Creator a
creature. Scripture knows nothing of creature-worship, nothing
of inferior, relative, or mediate worship distinct from divine ;
nothing of two worships, of different kinds,—either before the
Gospel or after. The one fundamental rule of Worship, from
Genesis down to Revelation, is to worship God alone,—the God
of Israel, the Jehovah, the Creator, Sustainer, Preserver of all
things. There was never se distinction made of supreme and
inferior sacrifices, vows, oaths, prayers, protestations. Ail reli-
gious worship is God’s peculiar, all of the same nature, and of
like import and significancy. Waterland (iv. p. 359, ‘‘ The Scrip-
tures and the Arians compared ”).
— εὐλογητός} bia baruk, blessed; to be distinguished
from μακάριον, also translated in English by blessed; but the
arid applied to men; the former only to God. See
. 5.
26, 27. Aid τοῦτο---ἀπολαμβάνοντε5} A dark picture of Hea-
thenism, but fully verified from the writings of what has been
ROMANS I. 27—32. Π.1.
2 A ἔλλα AY Q A 3 AY Ν ’ 97 ε ld . ε
αὐτῶν μετήλλαξαν τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν" 53 ὁμοίως τε καὶ ot
aA aA o lol
ἄρσενες, ἀφέντες THY φυσικὴν χρῆσιν τῆς θηλείας, ἐξεκαύθησαν ἐν τῇ ὀρέξει
αὐτῶν εἰς ἀλλήλους, ἄρσενες ἐν ἄρσεσι τὴν ἀσχημοσύνην κατεργαζόμενοι, καὶ
τὴν ἀντιμισθίαν ἣν ἔδει τῆς πλάνης αὐτῶν ἐν ἑαντοῖς ἀπολαμβάνοντες.
38 Καὶ καθὼς οὐκ ἐδοκίμασαν τὸν Θεὸν ἔχειν ἐν ἐπιγνώσει, παρέδωκεν αὐτοὺς ὁ
Θεὸς εἰς ἀδόκιμον νοῦν, ποιεῖν τὰ μὴ καθήκοντα: 3 πεπληρωμένους πάσῃ ἀδικίᾳ,
πονηρίᾳ, πλεονεξίᾳ, κακίᾳ, μεστοὺς φθόνον, φόνου, ἔριδος, δόλον, κακοηθείας,
80 ψιθυριστὰς, καταλάλους, θεο εἷς, ὑβριστὰς, ὑπερηφάνους, ἀλαζόνας, ἐφευ-
ρ στυγ ρ
3} 2
v4 > , tJ l4 >
ἀσυνέτους, ἀσυνθέτους, ἀστόργους, ἀνελε-
σ N ? a a 3 , 9 ε κε a ,
OLTLVES TO δικαίωμα τοῦ Θεοῦ ἐπ᾿ vyvovTes OTL, Ol TA Τοιαῦτα TT (Pac: -
σοντες ἄξιοι θανάτον εἰσὶν, οὐ μόνον αὐτὰ ποιοῦσιν, ἀλλὰ καὶ συνευδοκοῦσι
208
ρετὰς κακῶν, γονεῦσιν ἀπειθεῖς,
ἥ . 325
πο 8 ἡμονας
a id
τοῖς πράσσουσι.
a 2 Sam. 12. 25.
Matt. 7.1.
II. 1." Διὸ ἀναπολόγητος εἶ, ὦ ἄνθρωπε πᾶς ὁ κρίνων, ἐν ᾧ yap κρίνεις τὸν
called the most brilliant age of the most intellectual nations of
the world, 6. g. from those of Aristophanes, Caiullus, Horace,
Sallust, Suetonius, Tacitus, Juvenal, and Martial.
It is also important to observe, that the same Divine Spirit
Who gives this fearful catalogue of vices consequent on the infi-
delity of mankind in the past ages of the world (νυ. 29 --- 32) has
drawn a similar picture of what yet remains to be seen in the
Suture. See the words of the Apostle in 2 Tim. iii. 1—9.
The results of the infidelity which will display itself in the
world, will, it is to be feared, in one respect be worse than those
of former ages, inasmuch as Christianity is a clearer revelation
than any that had previously been voucheafed to the world, and
the sin of apostasy from it, and the punishment due to such
apostasy, will be proportionably great.
28. ἀτιμίας} dishonour. See above on 1 Thess. iv. 4.
28. οὐκ ἐδοκίμασα»ν] (1) They did not apply the proper fests
to discover the truth, and
(2) did not approve it (Phil. i. 10); and therefore God
punished them by giving them over to be the victims of their
ids νοῦς, now no longer yrfotos and καθαρὸς, but κίβδηλος and
ἀδόκιμος.
The metaphor is from metals, and the fate of the mind
which does not search for, examine, and approve the truth, may
be described in the Prophet’s words, “ How is the gold become
dim, and the most fine gold changed.” (Lam. iv. 1.) ‘ Thy
silver is become dross.” (Iss. i. 22.) “ bate silver shall
men ἣν them because the Lord hath rejected them.” (Jer.
vi. 30.
These verses (26, 27) are quoted by S. Hippolytus 1. c.
. 100.
On the Laws of Nature cognizable by man (in opposition to
the later theory of Locke), see Hooker, I. viii. 10.
— τὰ μὴ καθήκοντα] See on Eph. v. 4.
29. dig] Elz. adds πορνείᾳ, which is not found in the best
MSS., and is rejected by Lach., Tisch., Alf.
— κακοηθείας ill-nature; that malignant babit which turns
every thing, however good, into evil, and lives on the poison
which it makes for itself. Cp. Arietot. Rhet. ii. 13. Wetstein,
ii. 27. Schleusner in v. Trench, Syn. N. T. § xi.
80. ψιθυριστάς backbitere ; properly whisperers, ‘ susur-
rones,’ clandestine propagators of calumnious reports; and 80
distinguished from the following word, καταλάλους, elanderers,
persons guilty of evil-speaking, privately and in public.
— θεοστυγεῖς} haters of God. So the Authorized English
Version after Theodoret, Suidas, CEcumenius, Grotius, and
Syriae Version; and so Passow. This sense seems most con-
sistent with the context. The Apostle is describing. here the sins
of the Heathen, and not their punishment; and it was com-
petent for him to pronounce that they were haters of God (for
this was seen from their own words and works), but it was not
for him to declare that they were hated by God. Perhaps, there-
fore, the active sense is preferable, although the passive, ‘‘ hated
hy God,” has been adopted, as most consistent with analogy, by
many recent Expositors (Fritzsche, Meyer, De Wette, Alford,
Philippi), and by the learned Revisers of the English Authorized
Version. The argument from analogy is not conclusive for the
passive sense: θεομισής is ‘a hater of God’ (Aristoph. Av. 1555),
and why not also θεοστυγής ? Compare also iii. 18.
— ὑβριστὰς, ὑπερηφάνους, ἀλαζόνας] insolent and injurious in
acts, proud in thoughts, and boastful in words. Cp. Fritzeche,
and Trench, Syn. § xxix.
81. ἀσυνθέτου:])] fadifragos, truce-breakers, μὴ ἐμμένοντας
ταῖς συνθήκαις. Gloss. N. T. <Alverti, p. 94. Cp. Jer. iii.
7. 10. LXX.
— dordpyous] Εἰς. adds ἀσπόνδους, not in A, B, D®, E, G.
82. τὸ δικαίωμα τοῦ Θεοῦ] the righteous decree or statute of
God. Δικαίωμα is that which δεδικαΐνται, i. e. has been counted
just, and has been ordained and decreed, and is enforced as just.
See ii. 26; viii. 4.
Hence, in 8 secondary sense, it signifies the statute kept, by
righteous obedience ; and a justified state. See v. 18.
— οὐ μόνον αὐτὰ ποιοῦσι---πράσσουσι}) although they well
know the just sentence of God, that they who practise (xpdo-
σουσι) such things are worthy of death, not only do them, but
even patronize those who practise them.
Ὁ the word πράσσω (from περάω, repalyw, Butimann, Lexil.
§ 95) the idea of continuance and habitual prosecution is brought
out more strongly than in ποιῶ, and the word συνευδοκεῖν
vates the offence; for he who does evil is carried away by his own
passion, but he who patronizes it does it deliberately, and with
malice prepense inflames the passions of others. See Gicumen.,
Bengel, Meyer.
Cu. 11. 1. Διὸ ἀναπολόγητοε] Wherefore thou art inex-
cusable, O man, whosoever thou art (whether Jew or Gentile)
that judgest.
An answer on the part of the Apostle (as usual with St. Paul,
see i. 16) to a supposed objection.
Yes (the Jew might say), all that you have just now said
concerning the moral condition and consequent misery of the
Heathen is true. But what is that tous? We are God’s elect
We are His privileged people. We have His Law. We have the
Holy Scriptures.
True (the Apostle may be now supposed to reply), and there-
fore you are without excuse, for (as he has just eaid, i. 32) it is
declared in God’s just decree (δικαίωμα) that all who do such
things are worthy of death; and ‘we all know this” to be so
(v. 2). And ye Jews who condemn the Heathen, practise your-
selves the sins which ye condemn in others. And it is not by
hearing the Law of God that you can be justified, but by doing
it. (See v. 13.) It is not γνῶσις, but πράξις that will save you.
And therefore you are liable to the same, nay rather to greater,
condemnation than the Heathen; inasmuch as you sin against
clearer light and a more explicit Law than they. You, therefore,
who are first in privi will be first in punishment (v. 9);
and you will be condemned at the Great Day even by some of
them whom you condemn, who, though they have not the Law,
yet are Law unto themselves; and though they have not the
letier of the Law written on tables of stone, yet show the work of
the Law written in the fleshly tables of their own Aearts. (vv. 14,
15. a a
— ἄνθρωπε) O man. He does not say ὦ ᾿Ιουδαῖε, O Jew/
but he says, and says twice, ὦ ἄνθρωπε, O man.
Why does he adopt this general designation ?
(1) Because the proposition he is about to state is one of
universal application.
(2) Because he will approach the Jew with gentleness, and
not exasperate and alienate him by any abrupt denunciation.
(3) Because, if the Jew does those things with which St.
Paul here charges him, he has disinherited himself; he is no
longer worthy of the name of "Iov8aios, but is a mere ἄνθρωπος
(not ἀνὴρ), in a lost state. See ii. 28, 29, and on Rev. ii. 9;
iii. 9, as to the word “Iovdaios; and on the word ἄνθρωπος, see
1 Cor. iii. 3, 4.
ROMANS II. 2—10. 209
ἕτερον, σεαυτὸν κατακρίνεις, τὰ yap αὐτὰ πράσσεις ὁ κρίνων. 3 Οἴδαμεν δὲ ὅτι
τὸ κρῖμα τοῦ Θεοῦ ἐστὶ κατὰ ἀλήθειαν ἐπὶ τοὺς τὰ τοιαῦτα πράσσοντας.
3 Λογίζῃ δὲ τοῦτο, ὦ ἄνθρωπε, ὁ κρίνων τοὺς τὰ τοιαῦτα πράσσοντας, καὶ
ποιῶν αὐτὰ, ὅτι σὺ ἐκφεύξῃ τὸ κρῖμα τοῦ Θεοῦ ; 4 " ἢ τοῦ πλούτον τῆς χρηστός- beh.9. 23.
τητος αὐτοῦ καὶ τῆς ἀνοχῆς καὶ τῆς μακροθυμίας καταφρονεῖς, ἀγνοῶν ὅτι τὸ
κατὰ δὲ τὴν σκληρότητά σου καὶ ¢ Deut. 3. 34.
χρηστὸν τοῦ Θεοῦ εἰς μετάνοιαν σὲ ἄγει;
ἀμετανόητον καρδίαν θησαυρίζεις:- σεαυτῷ ὀργὴν ἐν ἡμέρᾳ ὀργῆς καὶ ἀποκαλύ-
ὃς
Taa. 80. 18.
2 Pet. 3. 9, 15.
James 5. 3.
ψεως δικαιοκρισίας τοῦ Θεοῦ, 5 ὃς ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ, 43%. 11.
? τοῖς μὲν καθ᾽ ὑπομονὴν ἔργον ἀγαθοῦ δόξαν καὶ τιμὴν καὶ ἀφθαρσίαν ζητοῦσι τ τ ἴον
Matt. 16. 27.
ζωὴν αἰώνιον, ® * τοῖς δὲ ἐξ ἐριθείας, καὶ ἀπειθοῦσι μὲν τῇ ἀληθείᾳ πειθομένοις δὲ cn. 14.12.
1 Cor. 8. 8.
τῇ ἀδικίᾳ, ὀργὴ καὶ θυμὸς, 9 θλῖψις καὶ στενοχωρία ἐπὶ πᾶσαν ψυχὴν ἀνθρώπον 3 Cor. 5.10.
Rey, 22. 12.
ὲ e Job 24. 18.
τοῦ κατεργαζομένον τὸ κακὸν, ᾿Ιουδαίον τε πρῶτον καὶ Ἕλληνος, 10 δόξα δὲ ς19034.15.
— ἐν Φ] in that wherein. :
— κρίνεις] judgest, condemnest. See xiv. 4. 10. :
- τὸν ἕτερον] thy neighbour; for, whatever thou mayest
think, the Gentile is thy neighbour. Cp. xiii. 8. 1 Cor. vi. 1;
x. 34. Luke x. 29. 36.
2. Οἴδαμεν} We (who are Jews and have the Scriptures) know.
The Apostle charitably and wisely identifies himself with the Jews,
with whom he is arguing, and proceeds from the common ground
of Holy Scripture to conciliate and convince them.
8. σύ] emphatic: as σὲ, v. 4.
4. ἀγνοῶν) Not considering and acknowledging. (Acts xiii. 27.
1 Tim. i. 13.) See on Acts xv. 18. xxiii. 5.
— τὸ χρηστόν] ἡ χρηστότης. See on i. 15.
— ἄγει) ἐν leading, designs to lead. So 1 Cor. x. 33, ἀρέσκω,
I try to please. 1 Cor. xvi. 5, Μακεδόνιαν διέρχομαι, I am de-
signing to pass through Macedonia.
The word ἄγει, leads, intimates not only the will of God, but
also the will of man. God leads, but man may refuse to be led:
“Deus ducit volentem duci,” as Bengel says, " ducit suaviter, noo
cogit necessitate.”’
5. θησαυρί(εις σεαυτῷ ὀργήν] thou treasurest for thyself
wrath. It is not God who treasureth it up for thee (Chrys.), but
thy destruction is from thyself. Θησαυροί εἰσιν ὥσπερ ἀγαθῶν
οὕτω καὶ κακῶν παρὰ τῷ Θεῷ, Philo, Alleg. ii. p. 80. Deut. xxxii.
33.35. Prov. i. 18, θησαυρίζονσιν éavrois κακά. James v. 3,
πῦρ ἐθησαυρίσατε.
This passage occupies an important place in the Pelagian
controversy concerning Human Free Will, Divine Foreknowledge,
and Divine Grace.
See the Dialogue on these questions in the works of S. Je-
rome, where the argument for Free Will is thus stated :—
Critobulus. Quid ergo juvat atque coronat in nobis Deus et
laudat quod Ipse operatus est ?
Alticus (Orthodoxus). Voluntatem nostram, que obtulit
omne quod potuit; et » qui contendit ut faceret; et hu-
militatem, quee semper respexit ad auxilium Dei.
Crit. si non fecimus quod preecepit, aut voluit nos ad-
javare Deus, aut noluit. Si voluit et adjuvit, et tamen non
fecimus quod voluimus, non nos, sed ille superatus est. Sin
autem noluit adjuvare, non est culpa ejus, qui voluit facere, sed
illius qui adjuvare potuit, et noluit facere.
Ait. Non intelligis διλήμματον tuum in grande blasphe-
misrum decidisse barathrum, ut ex utraque parte, aut invalidus
sit Deus, aut invidus, et non tantaum οἱ laudis sit, quod bonorum
auctor est et adjutor, quantum vituperationis, quod mala non
coercuit. Detrahatur ergo illi, cur Diabolum esse permiserit,
cur passus sit, et hujusque patiatur quotidie aliquid in mundo
mali fieri. Querit hoc Marcion, et omnes Hereticorum canes,
qui Vetus laniant Testamentum, et bujuscemodi syllogismum
texere consueverunt ;
Aut acivit Deus hominem in paradiso positaum, preevaricatu-
rum esse mandatum illius; aut nescivit.
Si scivit, non est in culpa is qui preescientiam Dei vitare non
patra sed ille qui talem condidit, ut Dei non posset scientiam
itare.
Si nescivit, cui preescientiam tollis, aufers et divinitatem.
Hoc enim genere in culpa erit qui elegit Saiil futurum postea
regem impiissimum. Et Salvator aut ignorantie, aut injustitie
tenebitur reus, cui in Evangelio sit loquutus: Nonne vos duo-
decim ego elegi Apostolos, et unus de vobis diabolus est? (Joh.
vi. 70.) Interroga Eum, cur Judam elegerit proditorem ὃ cur οἱ
commiserit, quem furem esse non ignorabat? Vis audire
rationem. Deus presentia judicat, non futura. Nec condemnat
Von. II.— Part III.
ex preescientia, quem noverit talem fore, qui sibi postea dis-
pliceat: sed tantee bonitatis est, et ineffabilis clementie, ut eligat
eum, quem interim bonum cernit, et scit malum futurum, dans ei
potestatem conversionis et poenitentis, juxta illum sensum Apos-
toli: Ignoras quia benignitas Dei ad panitentiam te adducit ἢ
secundum duriliam autem tuam et cor impanitens thesaurizas
tibi iram in die ire et revelationis justi judicii Dei, qui reddet
unicuique secundim opera ejus.
Neque enim ideo vit Adam, quia Deus hoc faturam
noverat ; sed preescivit Deus, quasi Deus, quod ille erat propria
voluntate facturus. Accusa ergo Deum mendacii quare dixerit
per Jonam: Adhue tres dies et Ninive subvertetur. (Jonah iii. 4.)
Sed respondebit tibi per Jeremiam: Ad summam loquar contra
gentem et regnum, ut eradicem et destruam et disperdam illud.
Si penitentiam egerit gens illa ἃ malo suo, quod loguuius sum
adversis eam, agam et ego penitentiam super malo quod cogitavi
ut facerem ei. Et ad summam loguar de gente et regno, ut
edificem εἰ plantem illud: si fecerit malum in conapectu meo,
ut non audiat vocem meam ; panitentiam agam super bono, quod
loguutus sum ué facerem ei. (Jer. xviii. 8; xxvi. 13.) Indigna-
batar quondam et Jonas, cur Deo fuerit jubente mentitus: sed
injusti moeroris arguitur, malens cum pernicie innumerabilis populi
verum dicere, quam cam tantorum salute mentiri. Ponitur ei
exemplum: ΤῊ doles super hedera sive cucurbita, in qua non
laborasti, neque fecisti ut crescerel, que sub una nocte nata est,
et una nocte periit: ef ego non parcam Ninive civitali magne,
in qua sunt plus quam centum viginli millia hominum, gui
nesciunt quid sit inter dexteram et sinistram suam 7 (Jonah iv.
10, 11.) 8. Jerome (Dialog. adv. Pelag. iii. p. 536).
— ἐν ἡμέρᾳ ὀργῆς) in the Day of Wrath. Now, on earth
temporal blessings may be given to sinners; but at the last Great
Day of everlasting recompense, when He shall render to every
man according to his work, His vengeance shall manifest His
wrath, and the righteousness of His judgment shall be revealed to
every eye in the condign punishment of unreconciled sinners.
Bp. Sanderson (Serm. iii. 5. 63).
8. τοῖς δὲ ἐξ ἐριθείαἙ)] To those who act from a principle of
Sactious and self-seeking resistance to God. Cp. Phil. i. 16.
On the sense of ἐριθεία, see above on Gal. νυ. 20, the Ex-
cursus of Fritzsche here, p. 105. 143—148, and Philippi, p. 56.
On the use of ἐκ, cp. iii. 26; iv. 12. 14.
— ὀργὴ καὶ θυμό] So the best MSS. Elz. has θυμὸς καὶ
ὀργή. Θυμὸς πρόσκαιρος, ὀργὴ πολυχρόνιος. (Ammon.) Θυμὸς
is fitly placed after ὀργὴ, for it is ira excandescentia. (Cic. Tusc.
iv. 9.) Ὀργὴ is the heat of the fre, θυμὸς is the bursting forth
of the flame. .
i St. Paul, in the rapidity of his style, omits the verb. See
. 15.
There is something very expressive in the change of struc-
ture of the sentence, and in the omission of the Verb here. It is
Almighty God Who ἀποδώσει ζωὴν αἰώνιον. It is His primary
design and desire to give eternal life to all. (1 Tim. ii. 4.) But
man's destruction is brought down by man on himself, Deo no-
lente. (Hos. xiii. 9.) Cp. Gcumen.
9. θλῖψις καὶ στενοχωρία) affictio et anguetia. Cp. 2 Cor. iv.
8, ἐν παντὶ θλιβόμενοι, ἀλλ᾽ οὐ στενοχωρούμενοι. Cp.
Isa. viii. 22, LXX. The former word represents the act by which
8 man is cast down and dashed to the ground, the latter the stale
in which he is kept by continued pressure and constraint.
—'lov8alov πρῶτον] The Jew first. The servant who knew
his Lord’s will, and did not do it, and will be beaten with many
stripes, is the Jew; the servant who knew it not, is the Gentile.
(Luke xii. 47, 48.) Origen. g
E
210
ROMANS II. 11—16.
καὶ τιμὴ Kat εἰρήνη παντὶ τῷ ἐργαζομένῳ τὸ ἀγαθὸν, ᾿Ιουδαίῳ τε πρῶτον καὶ
Ἕλληνι.
δικαιωθήσονται.
1! Ob γάρ ἐστι προσωποληψία παρὰ τῷ Θεῷ: 132" ὅσοι γὰρ ἀνόμως ἥμαρτον
ἀνόμως καὶ ἀπολοῦνται: καὶ ὅσοι ἐν νόμῳ ἥμαρτον διὰ νόμου κριθήσονται:
18.» οὐ γὰρ οἱ ἀκροαταὶ νόμου δίκαιοι παρὰ τῷ Θεῷ, GAN οἱ ποιηταὶ νόμου
14 Ὅταν γὰρ ἔθνη, τὰ μὴ νόμον ἔχοντα, φύσει τὰ τοῦ νόμου πουῇ, οὗτοι νόμον
μὴ ἔχοντες ἑαυτοῖς εἰσι νόμος, ᾿δ οἵτινες ἐνδείκνυνται τὸ ἔργον τοῦ νόμου γρα-
i Matt. 25. 81.
Acts 17. 81.
1 Cor. 4. 5.
πτὸν ἐν ταῖς καρδίαις αὐτῶν, συμμαρτυρούσης αὐτῶν τῆς συνειδήσεως, καὶ μεταξὺ
ἀλλήλων τῶν λογισμῶν κατηγορούντων ἢ καὶ ἀπολογουμένων, 1δ' ἐν ἡμέρᾳ ὅτε
11. προσωποληψίαἪ)] A, D, G have προσωπολημψία, which
reading has been received by Lachmann, and some other Editors,
here and elsewhere, Acta x. 34. James ii. 9. So πρόσλημψις be-
low, xi. 15.
This form with » is probably an Alexandrine one. (Sturz.
de Dialect. p. 130.) But it is very doubtful whether it ought to
be admitted into the N. T.; or, if it is admitted into the N. T., it
ought, by parity of reason, to be received also into the editions of
Herodotus, Thucydides, and Plato, inasmuch as it is found in
ancient MSS. of those Authors. But it is probably due to a
vicious pronunciation of the copyists, who sounded β and π as μ.
ξεν Thilo, Cod. Apocryph. N. T. p. 288, and Fritzsche, p. 110,
ere.
12. ἀνόμως] without the written law. For all have some Law
(v. 16), otherwise they could not sin; for where no Law is, there
is no transgression. (Rom. iv. 15; v. 13. 20, and 1 Cor, xv.
56.) Sin is the transgression of the Law. (1 John iii. 4.)
— ἀνόμως καὶ ἀπολοῦνται) Will also ish without the
written Law; that is, they will not be dealt with according to the
rigour of that Law; but they will be judged by that Code which
is written, not on tables of stone, but on the fleshly tables of the
heart (2 Cor. iii. 3, and see νυν. 15),—‘ the common law of the
world” (Bp. Andrewes, i. 290), the code of Conscience and of
n.
ae γάμον} of the Law. Εἰς. has τοῦ νόμου, but τοῦ is not in
3 Dy 2%) Ue
14. “Ὅταν γὰρ ἔθνη, τὰ μὴ νόμον ἔχοντα] For whenever Gentiles
—that is, any Gentiles—they who have not the Law. He does
not say τὰ ἔθνη, the Gentiles, for that would be to the
supposition of the general moral depravity of the Heathen world,
already described, i. 22—32.
— τὰ μὴ νόμον ἔχοντα] They who have not the Law, the
written Law. See below, ν. 17. He does not say τὰ μὴ ἔχοντα
νόμον, but he says τὰ μὴ νόμον ἔχοντα. The word νόμον is
placed emphatically as the first word; and the possession denied
to the Gentiles is that of the Law, not of a Law; for all men have
some law.
— φύσει τὰ τοῦ νόμου ποιῇ) When they do by nature the pre-
cepts of the Law of Moses. When they do them φύσει, by
Nature, as distinct from θέσει or written Law. When they do
them φύσει, by Nature rightly understood, and as distinguished
from the vices of a corrupt Natare, in which sense St. Paul uses
φύσις, Eph. ii. 3.
In the nature of Man, rightly understood, Conscience reigns
and judges, and exercises royal its ean 8 and Sovereignty, and
Judicial authority over the Will and Appetites of Man, and is, as
it were, the Governing Power (subject always to the Supreme
ae in the constitution of Haman Nature considered as
awhole. ¢
This dominion of Conscience is called by Origen here, ‘“‘ Na-
tuaralis Lex quee communiter omnibus hominibus inest.”
Consequently, whenever Passion domineers over human na-
ture, it is guilty of usurpation; and when man allows this to be
the case, he is guilty of violating the Law of his Nature, which is
the work of God.
See Bp. Butler's Sermons ii. and fii. on Human Nature on
this text of St. Paul, and see also the Preface to those Sermons.
On this important subject the reader may consult the expo-
sitions of Hooker, Bp. Sanderson, and Bp. Butler, brought
together in Vol. i. of the Christian Institutes of the late Master of
Trinity College, Cambridge, Dr. Wordeworth, i. pp. 121. 145,
note. 174. 562. 569. 572, 573.
See also the Edition of the three Sermons of Bp. Buller,
published by his successor, one of the principal restorers of the
true System of Ethics in that University, the Rev. William
Whewell, D.D., and the Sermon of their great predecessor,
Dr. Isaac Barrow,'‘‘On the Being of God, proved from the
frame of Human Nature,” Works, iv. p. 163—183.
The subject is fully treated in the fourth Lecture of Bp. San-
derson, de Conscientifi (Vol. iv. p. 65—90), particularly p. 71—
81, following Hooker, 11. ii. 1—6, and 11. viii. 6, 7, and confuting
the Puritan theories that man is subject to no Law but that of
the Written Word; and the tenets of the school of Hobbes, fol-
lowed by Locke and others, that there are no principles of Ethics
written by the finger of God in the heart of man. Against such
a system of Philosophy the Heathens themselves reclaimed. See
Soph. Antig. 450—455, and even Juvenal, xiii. 192.
— ἑαυτοῖς εἰσι νόμο] They are to themselves Law. Νόμος
is not to be rendered a Law (for a Law may be ap unjust Law,
and there is but one Moral Law), nor yet does it here mean the
Mosaic Law, as far as it was Mosaic, and was delivered specially
to the Jews, and as distinguished from the antecedent, unwritten,
universal Code of Morality, engraven on the Human Conscience,
and promulgated by God, at the beginning of the World, as the
Common Law of Human Nature.
The Apostle means, that when Gentiles, which have not the
Law of Moses, do the works of that Law (which was only a re-
publication of the primeval Code of Ethics), they are to them-
selves Law, in her abstract dignity, ‘‘ whose seat is the bosom of
God, her voice the harmony of the world.” (Hooker, I. xvi. 8.)
. Arisiot. Eth. Nic. iv. 14, ὁ ἐλεύθερος οὕτως ἕξει, οἷον
νόμος ὧν ἑαντῷ.
1B. οἵτινες ἐνδείκνυνται τὸ ἔργον τοῦ νόμου] Inasmuch as they
display the work of the Law, even of the Mosaic Law itself,
written on their hearts ; for there is but one Moral Law, Eternal,
Immutable, Universal; and the Mosaic Law, in its moral enact-
ments, was only 8 ipt and Republication of the Original
and Eternal Law of Ethics, graven on Man’s Conscience, Reason,
and Heart, in the time of his innocency, and grounded on the
everlasting foundation of the Attributes of God.
On this use of οἵτινες, guippe qui, see i. 25. 32, Meyer,
Philippi, and “ Revised Version,”’ p. ix.
— μεταξὺ ἀλλήλων) between one another; invicem, inter se.
On this use of μεταξὺ, see Acts xv. 9, διέκρινε μεταξὺ ἡμῶν καὶ
αὑτῶν. Matt. xviii. 15.
Man needs not external witnesses or accusers. He has them
in his own breast, αὐτόθεν ἐξ αὐτῶν λογισμῶν 4 ἁμαρτία wap-
ίσταται. CEcumen.
The λογισμοὶ here specified are man’s inward reasonings,
reckonings with himself, with which he audits the accounts of his
own conduct at a “Session holden in his own heart, which is a
an οὐ τή ρα τὰνϑν: that is to ensue.” By. Andrewes
iii. 334).
The λογισμοὶ of man are here ted as Witnesses tes-
tifying, and as Advocates pleading, infer se, i.e. for and against
him in the court of his Συνείδησις or Conscience, which is God’s
Vicegerent and Deputy, holding an assize in his heart, and ad-
ministering Justice in God’s Name, according to the Law, which
is given by Him Who is the only Lawgiver that is able to save
and to destroy. (James iv. 12.) Cp. Bp. Sanderson, de Con-
scient. Preel. ii. 2, Vol. iv. p. 24, who ‘cites Menander, p. 358,
οἷς ἅπασιν 4 Συνείδησις θεὸς, and Preelect. iv. Serm. iv. 9,
Vol. ii. p. 113, and Serm. vi. 23—28, Vol. iii. p. 237, and iv.
pp. 15. 72.
Not but that these λογισμοὶ themselves are acts of Con-
science also, which performs the part of a Monifor and Coun-
sellor de faciendis, a Testis de factis, and also a Judex de recténe
an malé factis. See Sanderson, Prel. i. 27, who observes that
St. Paul is speaking here of Heathens; and that he teaches here
that every man, however unholy, has 8 conscience, though de-
ved; and that, at the Fall of Man, Conscience iteelf was not
but its rectitude and integrity were impaired ; and that when
ROMANS II. 17---29. Ml. 1.
211
κρινεῖ ὁ Θεὸς τὰ κρυπτὰ τῶν ἀνθρώπων, κατὰ τὸ εὐαγγέλιόν pov, διὰ ᾿Ιησοῦ
Χριστοῦ.
111 Εἰ δὲ σὺ ᾿Ιουδαῖος ἐπονομάζῃ, καὶ ἐπαναπαύῃ νόμῳ, καὶ κανχᾶσαι ἐν 15.5.4
Θεῷ, 18k
ἐκ τοῦ νόμου, 5.
καὶ γινώσκεις τὸ θέλημα, καὶ δοκιμάζεις τὰ διαφέροντα, κατηχούμενος x »α.". το.
πέποιθάς τε σεαυτὸν ὁδηγὸν εἶναι τυφλῶν, φῶς τῶν ἐν σκότει, 1 Matt. 23.18.
Ὁ παιδευτὴν ἀφρόνων, διδάσκαλον νηπίων, ἔχοντα τὴν μόρφωσιν τῆς γνώσεως :
καὶ τῆς ἀληθείας ἐν τῷ νόμῳ, 31 " ὁ οὖν διδάσκων ἕτερον σεαντὸν οὐ διδάσκεις
ohn 9. 34, 40,41.
4 m Ps. 50. 16, &c.
9 Matt. 23. toto.
ὃ κηρύσσων μὴ κλέπτειν κλέπτεις ; 3 ὁ λέγων μὴ μοιχεύειν μοιχεύεις ; ὁ βδε-
λυσσόμενος τὰ εἴδωλα ἱεροσυλεῖς ; 33." ὃς ἐν νόμῳ κανχᾶσαι, διὰ τῆς παραβά- ν.".9...
σεως τοῦ νόμον τὸν Θεὸν ἀτιμάζεις ; 3 “τὸ γὰρ ὄνομα τοῦ Θεοῦ δι’ ὑμᾶς 93 55πι, 12...
βλασφημεῖται ἐν τοῖς ἔθνεσι, καθὼς γέγραπται.
Ezek. 36. 20, 23.
% Περιτομὴ μὲν γὰρ ὠφελεῖ ἐὰν νόμον mpdocys: ἐὰν δὲ παραβάτης νόμου ἧς,
ἡ περιτομή σον ἀκροβυστία γέγονεν. 35 ᾽Εὰν οὖν ἡ ἀκροβυστία τὰ δικαιώματα
τοῦ νόμον φυλάσσῃ, οὐχὶ ἡ ἀκροβυστία αὐτοῦ εἰς περιτομὴν λογισθήσεται,
7 καὶ κρινεῖ ἡ ἐκ φύσεως ἀκροβυστία τὸν νόμον τελοῦσα σὲ τὸν διὰ γράμματος
καὶ περιτομῆς παραβάτην νόμου ;
p John 8. 89.
BP Οὐ γὰρ ὃ ἐν τῷ φανερῷ ᾿Ιουδαῖός ἐστιν, οὐδὲ ἡ ἐν τῷ φανερῷ ἐν σαρκὶ q Beit 10 16.
περιτομὴ, 3." ἀλλ᾽ ὁ ἐν τῷ κρυπτῷ ᾿Ιουδαῖος, καὶ περιτομὴ καρδίας, ἐν πνεύματι
9 Ld 5΄᾽.᾽εν > > 9 o > 2 aA A
ov γράμματι: οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων ἀλλ᾽ ἐκ τοῦ Θεοῦ.
I. 1 Τί οὖν τὸ περισσὸν τοῦ ᾿Ιουδαίου, ἣ τίς ἡ ὠφέλεια τῆς περιτομῆς ;
Jer. 4. 4.
Col. 2. 11.
Phil. 3. 2, 3.
1 Pet. 3. 4.
1 Cor. 4. 5.
1 Thess. 2. 4.
we are born again in baptism we do not receive the infusion of
another Conscience, but our Conscience, which was before unclean,
is washed by the blood of Christ, and is cleansed by Faith, in
order that it may please God.
16. ἐν ἡμέρᾳ] This seems to follow on νυ. 10; the introduction
and continuation of the Parenthesis being marked by the con-
junction γὰρ, repeated four times, vv. 11, 12, 18, 14. Still there
is a connexion between this verse aud what immediately precedes.
For, as Origen observes, Conscience, which exercises a judicial
office in the present life, will exercise it in a special and solemn
manner at the Great Day. It will be the accuser of the evil, the
acquitter of the good. It will be even, as it were, an Assessor of
the Judge Himeelf.
17. Εἰ δῆ Elz. has ἰδὲ, but εἰ δὲ is found in A, B, D*, E, K,
and the preponderance of MSS. is in its favour, and is received by
Griesb., Scholz., Lach., Tisch., Alf., Bloom/.
But if thou art entitled a Jew, ᾿Ιουδαῖος, one who by his
very name professes to praise God. (See v. 29, and Rev. iii. 9.)
If thou art a Jew in name, show thyself one in deed. (Origen.)
Elz. has τῷ before νόμῳ, but it is not in A, B, D*; and
νόμος has the force of a proper name, as in ov. 14, and signifies
here as usual the positive written Law. See Meyer, Aff., and
Philippi, p. 59.
18. δοκιμάζεις τὰ διαφέροντα] Discernest the things that are
more excellent. Having the touchstone of the written Law in thy
hand, art able to ascertain and recognize that which is genuine and
true, and to distinguish it from what is spurious and false, and
(as far as thy reason is concerned) approvest it as such. See
above, i. 28, and } Cor. iii. 13; and below, Phil. i. 10.
— xarnxotpevos] Being orally instructed. See Luke i. 4, and
= Luke ii. 46, as to the use of catechetical instruction among the
ews.
20. μόρφωσιν] model; ‘formam honesti,’ Cic. de Off. i. 5.
So exemplar, effigies, species, τύπος, are used in the philosophical
writings of Antiquity, for an ideal personification of Virtue. See
Beniley on Freethinking, p. 278, near the end.
M1, 32. xAdxreis—poixeters] See the sins charged, and the
woes denounced, by our Lord on the Jewish Teachers and Rulers,
Matt. xxiii. 1328; and the description given by St. James of
the state of morals at Jerusalem, v. 1—4; and by Josephus at
the time of the siege, B. J. iv. 3.3; v. 9. 4. 13.6; and his re-
markable confession, v. 10. 5, that “no city had ever suffered
such miseries, nor did any age produce 8 generation more fruitful
in wickedness, since the beginning of the World.”
os As to the prevalence of μοιχεία among the Jews, see John
ii. 9.
— lepoovacis] Thou who abhorrest the idols of the heathens,
dost thou rob the temple of God? Particularly in robbery of
tithes and offerings. (Mal. i. 8. 12. 14; iii. 10.) A very common
sin among the Jews, and for which Ananias, the High Priest, was
specially notorious (Joseph. Ant. xx. 9. 2); thus imitating the
sin for which his , Ananias, was struck dead by God.
(Acts v. 2. 6.)
The profanation of the Temple, twice punished by our Lord,
Mera a public example of ἱεροσυλία. (Matt. xxi. 13. John
i. 14.
Phil. iii. 2.
On the word ἀκροβυστία, see 1 Cor. vii. 18.
— τὸν διὰ γράμματος καὶ περιτομῆς παραβάτην νόμου] Thee,
who through the letter and circumcision the law.
Διὰ signifies here something more than the sfate in which the
agent is (as iv. 11; xiv. 20. 2 Cor. ii. 4; iii. 11); it intimates in
the present passage (as an aggravation of the sin) that the Jew
breaks through the barriers with which the Law fences him in.
So iv. 11, of πιστεύοντες δὲ ἀκροβυστίας, those who, being in un-
circumcision, overcome, and, as it were, pass through its hin-
drances and believe. See also on xiv. 20, τῷ διὰ προσκι os
ἐσθίοντι, and cp. Winer, § 47, p. 339.
29. περιτομὴ καρδίας Circumcision has s moral and spiritual
meaning: εἴ τις οὐκ ἐκκόπτεται τὰ πάθη (his sinful affections),
ἀκρόβυστός ἐστιν. Photius.
— ἐν πνεύματι) The spirit, the inner man, as opposed to the
flesh. Theodor, Mopeuesi.
— οὗ ὁ ἔπαινο] The praise wheregf, not merely of whom:
the praise and reward is applicable to the whole character and
subject described in vv. 28, 29. Cp. Meyer.
Ca. HI. 1. Ti οὖν τὸ περισσόν] What then is the acknowledged
pre-eminence of the Jew? A question from a Jewish objector,—
If what you have said be true, what becomes of the preference
given by God Himself to «s, His chosen people the Jews? Does
not your argument contravene that? Does not it involve an as-
sertion that we Jews have no pre-eminence at all, except one of
present guilt and fature punishment? Does it not tend to sub-
vert the Law, which is from God ?
No, replies the Apostle; and he now proceeds to prove that
his argument is in perfect harmony with the divine choice of the
ery 885 8 peculiar people, and that it establishes the Law. See
ο. 31.
On τὸ περισσὸν, cp. Matt. v. 37. 47.
Er2 5
ROMANS II. 2—7.
3. Πολὺ κατὰ πάντα τρόπον" πρῶτον μὲν yap ὅτι ἐπιστεύθησαν τὰ λόγια τοῦ
a Deut. 4. 8.
cha aaa Θεοῦ. 3° Τί γὰρ εἰ ἠπίστησάν τινες; μὴ ἡ ἀπιστία αὐτῶν τὴν πίστιν τοῦ
αι δ». Θεοῦ καταργήσει ; “ “ μὴ γένοιτο' γινέσθω δὲ ὁ Θεὸς ἀληθὴς, πᾶς δὲ ἄνθρωπος
tress ψεύστης, καθὼς γέγραπται, Ὅπως ἂν δικαιωθῇς ἐν τοῖς λόγοις σου, καὶ
Fobn 3.35 νικήσῃς ἐν τῷ κρίνεσθαί ce.
5 Εἰ δὲ ἡ ἀδικία ἡμῶν Θεοῦ δικαιοσύνην συνίστησι, τί ἐροῦμεν ; μὴ ἄδικος
ὁ Θεὸς ὁ ἐπιφέρων τὴν ὀργήν ; κατὰ ἄνθρωπον λέγω"
ἃ Gen. 18.25. 84 Μὴ y@ouro ἐπεὶ πῶς κρινεῖ ὁ Θεὸς τὸν κόσμον ;
ἃ 84.17.
1 Ei γὰρ ἡ ἀλήθεια τοῦ Θεοῦ ἐν τῶ ἐμῷ ψεύσματι ἐπερίσσευσεν εἰς τὴν δόξαν
2. ἐπιστεύθησαν τὰ λόγια] They (the Hebrew Nation) were
entrusted with the Oracles of God.
On the grammatical structure, see above 1 Thess. ii. 4. So
far am I from disparaging the Law, that I affirm your greatest
privilege to be in possessing the Law; your test prerogative
is that you have been entrusted with the Oracles of God (cp.
Acts vii. 38. 1 Pet. iv. 11), the Law, and the Prophets.
But observe also, that in them, as will now be shown, God
has declared His wrath against sin, and He has shown the uns-
versal sinfulness of mankind, whether Jew or Gentile, and their
universal need of a Redeemer, and of His righteousness ; and by
consequence He has revealed His wrath against you for your
sins, and your need of that gracious method of Justification which
He has provided for all through Faith in Christ.
The Apostle thus confirms his argument concerning the
greater responsibility of the Jews, and consequent guilt, pro-
portionate to the greater knowledge communicated to them by
God in the Holy Scriptures. He also prepares the way for his
quotations from the Law and the Prophets, the λόγια Θεοῦ, in
their hands (see 10--- 19), concerning their own sinfulness, and
concerning Justification by Faith in Christ.
This Text is also an important testimony concerning the
Canon of Holy Scripture. Cp. ix. 9.
The Holy Spirit, by the mouth of St. Paul, declares here
that those Writings which were committed to the charge of the
Hebrew Nation, as “the Oracles of God,’’ are what that Nation
esteemed them to be, the inspired and perfect Written Word of
God, as far as it bad then been delivered to the Church.
Therefore—
(1) Those Writings are to be revered as such by all who
hope to be saved; and
(2) No other writings are to be so regarded, such as tho
Apocrypha, which then existed, but were ποέ committed as λόγια
Θεοῦ to the Hebrew Church, nor were ever received by it as such.
See Bp. Cosin on the Canon, chap. ii.; and the authorities cited
in the Editor’s 2nd, 3rd, and 4th Lectures on the Canon of Scrip-
ture and on the Apocrypha, 1851, p. 27—128, as to the functions
of the Hebrew Church as the divinely constituted Trustee and
Guardian of the Old Testament.
8. Tl γάρ] For what, albeit some (among the Jews) were un-
believing? He solves an objection raised from their disobedience
to the Law which God committed to their trust. Photius.
— μὴ ἡ ἀπιστία αὐτῶν τὴν πίστιν τοῦ Θεοῦ καταργήσει ;)
Shall the unfaithfulness of them nullify the faithfulness of God ἢ
is a paronomasia in the words ἐπιστεύθησαν, ἠπί-
στησαν, ἀπιστία, πίστιν, which ought to be observed, but is dif-
ficult to express in English. The phrase πίστιν τοῦ Θεοῦ (which
is an unusual one) is best explained by the assertion πιστὸς ὁ
Θεὸς, God is faithful. (1 Cor. i. 9; x. 13. 2Cor.i. 18.) Πίστις
is used for a pledge and promise. (Acts xvii. 31. 1 Tim. v. 12.)
4. μὴ γένοιτο] Heaven forbid that this should be so! ‘' Mi-
nimé vero!”
On the phrase μὴ γένοιτο, containing a very strong negation,
and often used by St. Paul in this Epistle and that to the Ga-
latians, and only once in all his other Epistles, 1 Cor. vi. 15, see
above on Gal. ii. 17; iii. 21; below, rv. 6.31; vi. 2. 15; vii. 7.
13; ix. 14; xi. 1. 11.
— yiwéebeo—etarns] Let God be accounted frue. Let Him
Become true, i.e. subjectively, even to those who now suspect
Him to be not so. Let the trath of His promises be acknowledged
by all (be does not venture to say ἔστω, but γινέσθω), although
that recognition should involve the admission that every man is
JSalee. Photius.
Nothing tbat is in man can annul the faithfulness of God;
neither the origins! unworthiness of God’s children, nor their
actual unfaithfuiness. Still God will be glorified in the truth and
faithfulness of His promises. Bp. Sanderson, Serm, ii. Vol. ii.
p. 41, where he gives an exposition of verses 5—8.
—“Ores &y] In order that. (See Ps. li. 5.) David does not
mean that he had committed sin with the intention of glorifying
God. By so doing he would have exposed himself to the con-
demnation pronounced in νυ. 8 here. But he mcans that the evil
of his sin had been overruled by God for good, in order that even
it might be conducive to the greater manifestation of the Divine
Justice. Cp. By. Sanderson, Preelect. ii. 8.
With this use of ὅπως ἂν, indicating a providential design,
compare that of ἵνα above, 1 Cor. i. 15. 2 Cor. i. 9; iv. 7, and
note,
David does nof excuse his sin on the ground that in its
pardon God's mercy will be glorified, although he says that this
will be the result (Ps. li. 6); but he grieves over his sins, and
declares that God will judge the world (ix. 8; lviii. 10); and that
the wicked shall be punished by Him for ever (ix. 17).
God may, and does, exercise His power, and wisdom, and
love, in educing the greatest good from the worst evil; but this
is the effect of His own incommunicable attributes, and not of
man’s sins, which are not “ ordinabilia ad bonum finem.”’
God never does evil in order to elicit good from it, nor does
He permit any man to do evil in order that good may come. It
is indeed very important, with what intention a thing is done.
But whatever is sinful is never to be done on the plea of good
intention. S. Augustine (de Mendacio, c. 7).
—“Onws ἂν δικαιωθῇς) In order that thou mayest be justified,
i.e. be accounted just. By using this word here St. Paul puts
into our hand a key for unlocking the meaning of his argument
concerning Justification. The sense in which David used the
word 71g (fsadak), and its compounds, and in which his LXX
Translators used δικαιῶν and δικαιοῦσθαι, is the sense in which he
is about to use them. See below, v. 24—26.
— καὶ uxhops] and prevail judicially in thy cause.
δ. El δὲ--- ὀργήν] Bul if the unrighteousness of us men mani-
Sests the righteousness of God ; if our sin lays a foundation on which
God builds His righteousness as a superstructure, what then shall
we ssy? If our sin sets forth in a clear light the righteousness
of God, is God unrighteous, He Who sends down (ὁ ἐπιφέρων)
the wrath by which our unrighteousness is punished ?
On the use of συνίστημι, constituo, colloco, and thence ma-
nifesto, φανεροῦν, βεβαιοῦν (Hesych.), and thence to introduce
and present by a commendatory letter, see above, Gal. ii. 18 and
2 Cor, vii. 11; and below, v. 8 and xvi. 1.
Here is another odjection, suggested by the mention of the
sin of David, to which be had just referred. David himself had
said, in the words just quoted by the Apostle, Against Thee only
have I sinned, in order that thou mightesl be justified in thy
words, and prevail when thou art judged.
Thus (it might be alleged) David, by sinning, was like one
who built up and displayed God’s righteousness to the world. Is
God then unrighteous in inflicting the punishment upon the sin,
which had been, as it were, the groundwork of his own righteous-
ness (this question is a general one)? For all sin and all evil
will in the end be overruled by God for Good.
On the use of μὴ, num (not nonne), see Winer, § 57, p. 453.
St. Paul would not venture to ask, ‘Is no¢ God unjust?” It is
enough for him to allow the question to be put, as if it admitted
a doubt, and he apologizes even for that.
1. El γὰρ ἡ ἀλήθεια) For if the truth of God abounded by
my lie unto His glory, why am I stili as a sinner liable to be
judged ἢ
Another odjection which St. Paul rejects with indignation.
See a parallel instance of an objection thus suddenly introduced,
as in a dialogue, between the Apostle and an interlocutor in
1 Cor. x. 29.
“ My lie,” that is, mine, or any one’s. On the practice of
St. Paul, thus introducing the objections of others (in which he
by no means concurs) in Ais own name, see above on Gal. ii. 18,
and 1 Cor. vi. 12.
ROMANS III. 8—19.
αὐτοῦ, τί ἔτι κἀγὼ ὡς ἁμαρτωλὸς κρίνομαι, ὃ
213
καὶ μὴ, καθὼς βλασφημούμεθα,
καὶ καθώς φασί τινες ἡμᾶς λέγειν, ὅτι ποιήσωμεν τὰ κακὰ, ἵνα ἔλθῃ τὰ ἀγαθά ;
- ὧν τὸ κρῖμα ἔνδικόν ἐστι.
9 ε Τί οὖν ; προεχόμεθα ;
e Gal. 8, 22.
Οὐ πάντως: προῃτιασάμεθα γὰρ ᾿Ιουδαίους τε καὶ Ἕλληνας πάντας ὑφ᾽ ἅμαρ-
τίαν εἶναι 10!
ναν, ἅμα ἠχρειώθησαν.
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ἔστιν ὁ συνιῶν, οὐκ ἔστιν ὁ ἐκζητῶν Tov Θεόν. | Πάντες ἐξέκλι-
οὐκ ἔστι ποιῶν χρηστότητα, οὐκ ἔστιν
ὅ8. 3.
ἕως ἑνός. δ Τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν, ταῖς γλώσσαις ε»".5..
αὐτῶν ἐδολιοῦσαν, ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν,
hf
14 ὧν TO hPs 10.7. -
στόμα ἀρᾶς καὶ πικρίας γέμει ᾿δ' ὀξεῖς of πόδες αὐτῶν ἐκχέαι 1»τον. 1. 16.
αἷμα 15
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οὐὸν εἰρήνης οὐκ ἔγνωσαν,
ὀφθαλμῶν αὐτῶν.
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σύντριμμα καὶ ταλαιπωρία ἐν tats ὁδοῖς αὐτῶν, " καὶ
οὐκ ἔστι φόβος Θεοῦ ἀπέναντι τῶν κ»..56.1.
4 Isa. 59.7, 8.
191 Οἴδαμεν δὲ, ὅτι ὅσα ὁ νόμος λέγει, τοῖς ἐν τῷ νόμῳ λαλεῖ: ἵνα πᾶν στόμα 1 Esek. 16.68.
8. Καὶ μὴ, καθὼς βλασφημούμεθα] And why do we not rather
say, as we are blasphemously reporied, and as some affirm that
we do say, ‘tet us do those things that are evil (rd κακὰ) in
order that those things which are good (τὰ ἀγαθὰ) may come ?”
The inspulation to him of such a doctrine as this, that “we
may do evil in order that good may come,” is resented by St.
Paul as a blasphemous slander ; and all who hold such a doctrine
as that are thus denounced by him, their “ condemnation is just.”’
See Bp. Sanderson’s Sermon (A.p. 1626) on this text,
Vol. ii. p. 41—75, where (p. 48) he mentions with approval two
interpretations, viz. the damnation is just of those,
(1) Who unjustly slander us in this manner, or
(2) Who adventure to do any evil under whatsoever pre-
tence of good to come.
The former appears to be the preferable sense. Compare
his Prelect. de Consc. ii. 5, where he says: To understand the
full scope and design of this passage, we are to observe that, of
all the A of our Lord, St. Paul asserts every where in the
most copious manner, the extensive mercy and compassion of
God in entering into a covenant of with sinners, and fulfil-
ling faithfully the promises of the Gospel, notwithstanding the
wickedness and infidelity of mankind, who were corrupted at the
heart, and in their daily practice betrayed their impiety and want
of faith; and yet so far was the sinner from vacating the Evan-
gelical promises, and making them of none effect, that his very
sins contributed to God’s glory, and made His truth and grace
still more illustrious; for where sin abounded, grace did much
more abound. (Rom. v. 20.)
From this doctrine of the Apostle, not only the Sophisters
and Impostors took occasion to defame and undermine the au-
thority of St. Paul, but the Hypocrites and Libertines of the age
made use of it to countenance and give them a security in their
vices. And no wonder ; for if the preaching of the Apostle were
true, that the sins of men redounded to the glory of God, the
divine justice could not reasonably exert itself in the punishment
of sinners ; there would be no encouragement for Virtue or Reli-
gion; nay, men were obliged to sin more abundantly, that God
might receive the more abundant glory; and it would be their
duty, upon all occasions, fo do evil, that good might come. Other
aspersions that were thrown upon the Apostle by his enemies, he
confuted by proper arguments. But ‘his he thought unworthy
of an answer; he only expostulates with indignation, and resents
it as the vilest slander, and as 8 degree of blasphemy. By. San-
derson (Preelect. de Consc. Vol. ii. p. 73, English Translation.
Lond. 1783).
9. Ti ody; xpoexdueda;] What then? Do we Jews excel
them, the Gentiles? No; ἐπ no wise. The word προεχόμεθα
seems to be the middle voice (not passive), and may be compared
with σεαυτὸν παρεχόμενος τύπον, Tit. ii. 7. And the sense is,
Do we occupy a higher position in virtue than they do? So Vulg.,
‘ precellimus eos;’ and similarly Origen, Theophyl., Theodoret,
and Tholuck, De Wette, Philippi, Bloomf. Cod. Boerner. has
προκατέχομεν περισσὸν, which gives the same sense.
This exposition is combined by some of these in
and others, with the sense, ‘ Are we preferred by God?’ But
the Apostle is not dwelling on God’s favour, but on man’s sin;
and he shows that the Jews are not at all superior to the Gentiles
in holiness.
Some recent Interpreters render the words, Have we any
pretext or excuse for ourselves? But this rendering does not
cohere with the argument.
The Apostle employs the pronoun we (as usual) to conciliate
the Jews, by associating himself with his countrymen. See above,
ii. 2.
The περισσὸν or prerogative of the Jews was, that they were
the appointed keepers of the books of the Law (νυ. 2); he now
goes on to show that this περισσὸν is, by their sin, made rather
an argument for their condemnation, because they have not kept
the precepts of the Law, of which they were the appointed
— οὐ πάντω:} No; inno wise. Winer, p. 489. Matt. xxiv.
22, and below, v. 20.
— προμτιασάμεθα] we before charged or arraigned both Jew
and Gentile as under sin. See i. 18; ii. 1.
10. καθὼς γέγραπται--1δ8. αὐτῶν] His argument against the
Jews is grounded on the Jewish Scriptures, as before ;
This ground of the Scriptures is properly taken by him,
(1) Because the Jews charged him with disparaging the Law
contained in the Scripiures, by his doctrine of Justification by
Faith.
(2) Because the custody of the Seriptures was the great
privilege of the Jews (v. 1).
(3) Because his doctrine of Justification by Faith establishes
the Law contained in those Scripfures.
Accordingly, he repeats the words καθὼς γέγραπται, as it
ἐφ written, or γέγραπται, or the like, no less than nineteen times
in this Epistle: i. 17; ii. 24; iii. 4. 10; iv. 17. 23; viii. 36;
ix. 13. 33; x. 56. 15; xi. 8. 26; xii. 19; xiv. 11; xv. 3, 4.
9. 21.
He convinces the Jews of guilt by the testimony of their
prophetical Scriptures, especially the Psalms, which denounce
punishment on the sin of t who reject Christ.
11. cvvay] Matt. xiii. 23. Winer, 75. The form in fe is also
used, as ἀφίω, Mark i. 34; xi. 6.
18. ἐδολιοῦσαν)͵ An Hellenistic form. Ps. ἰχχ. 2, ἤλθοσαν.
Josh. v. 11, ἐφάγοσαν. So John xv. 22. See Bekker, Anecd.
91.14, Sturz. de Dialect. p. G0. Winer, § 13, p. 73.
16. σύντριμμα] Properly concussion and bruising together,
e.g. of bones; hence calamity, affliction, destruction. Levit.
xxi. 18. Ps, cxlvii. 3. Jobix. 17. Isa. xxx. 14, LXX.
19. Οἴδαμεν δέ) Now we know that whatsoever the Law (the
Old Testament, which he has just been quoting) saith, it saith to
them that are under the Law ; and therefore the descriptions of
sin which have just been cited from the Old Testament, are to be
applied by you, who are Jews, to yourselves, as representing
your own guilt before God.
— ὁ νόμο] Holy Scripture; the Law and the Prophets,
and Hagiographa; for he had just been quoting the Psalms and
Isaiah: Νόμον λέγει πᾶσαν thy παλαιάν. Gicum. See
above, Luke xxiv. 44. John viii. 17; xv. 25.
— ἵνα--ὡπόδικος γένηται) in order that all the world (Jews
as well as Gentiles) may become under sentence of condemnation
before God. Ὑπόδικος means something more than guilty; it is,
convicted of guilt, and therefore under penally for it; "τιμωρίαις
ὑποκείμενος. Alberti Gloss. N. T.
ROMANS III. 20—22.
φραγῇ, καὶ ὑπόδικος γένηται πᾶς ὃ κόσμος τῷ Θεῷ" ™™ διότι ἐξ ἔργων νόμου οὗ
v4 a a , 3 lel A , 4 ε ,’
δικαιωθήσεται πᾶσα σὰρξ ἐνώπιον αὐτοῦ. Διὰ γὰρ νόμου ἐπίγνωσις ἁμαρτίας.
a" Νυνὶ δὲ χωρὶς νόμον δικαιοσύνη Θεοῦ πεφαγέρωται, μαρτυρουμένη ὑπὸ
lel fal aA Le A cel
τοῦ νόμου καὶ τῶν προφητῶν, 33." δικαιοσύνη δὲ Θεοῦ, διὰ πίστεως ᾿[ησοῦ
Χριστοῦ, εἷς πάντας καὶ ἐπὶ πάντας τοὺς πιστεύοντας, οὐ γάρ ἐστι διαστολὴ,
90. διότι ἐξ ἔργων νόμον σάρξ Because no flesh shall be
justified in His sight by works of the Law.
Here is the reason why a// mankind, including the Jews, are
liable to sentence of condemnation. The Law gives clearer know-
ledge of sin, but does not enadle any one to be sinless, nor pro-
vide any expiation for sin.
— Διὰ νόμον ἐπίγνωσις ἁμαρτίας} through the Law, ie a clear
knowledge of sin, and nothing more; and sins of knowledge are
greater than sins of ignorance. Ccumen.
21—26. Νυνὶ δὲ --- Ἰησοῦ] But now (in the Christian dispensa-
ion) apart from the Law (of Moses), the Righteousness of God,
namely, that Righteousness which appertains to God alone (for
all men are sinners), and which is not only imputed, but im-
parted, to man through the Incarnation of Jesus Christ “the
Righteous,”’ Who is the “ Lord our Righteousness” (see above,
i. 17, and 1 Cor. i. 30), Aas been made manifest in the 1;
thai Righteousness which was before attested by the Law the
Prophets ; yea (δὲ) the Righteoveness of God, conveyed through
Fatth in Jesus Christ unto ail, and upon all, so as to extend as a
gift to all, and so as to cover all (see Gal. iii. 27), that believe ;
the Righteousness of God in Christ, the Eternal Word, reaching
to all, and flowing like a stream upon all, and cleansing all whose
nature He has taken, and who are made members of Him,
my” are partakers of the Divine Nature, by Faith. (2 Pet.
For, all alike need a Redeemer; and Christ, ‘‘ Who is God
over all’’ (ix. δ), has taken the nature of al), and died for all ;
there is no difference. All sinned, and fall short of the glory
of God. Being justified freely by His grace and favour, not by
their own works, through the redemption that is in Christ Jesus,
Whom God set forth as a propitiation through faith, by the
shedding of His blood for the manifestation of God's Judicial
Righteousness, which might otherwise have been questioned,
because of the passing over of the former sins (which appeared
to deserve punishment, and did not receive it, and were winked at
by God) in the forbearance of God, for the manifestation of His
Judicial Righteousness in the present season, to the intent that
God may be jusi, and yet also at the same time be justifying the
man who rests on the Faith that is in Jesus, and grows as it
were out of that Faith (and not on his own works) as the root of
his Christian life.
_ This passage brings before us the following important
ts :
pem() That δικαιοσύνη Θεοῦ, Righteousness, not devised by
man for himself, but by God for man, has now been made mani-
Seat in the Gospel.
(2) That it is χωρὶς νόμον, apart from the Mosaic Law,
independent of the Law,—not of the Law as a rule of Practice,
but of the Law as a Covenant. See v. 31.
(3) That it was preannounced and ‘ affested’ by the pre-
vious and tory ‘witness of the Law and the Prophets,’
and therefore is not contrary to ‘the Law and the Prophets,’ but
is the fulfilment of them.
(4) That it is available to all universally by Faith in
(5) That it is needed by all; for all men sinned, Observe
the aorist ; all men sinned in Adam, all men fell in him (v. 12),
and there is no man who sinned not. The universal sinfulness
of mankind is summed up as it were in one act. All sinned, all
come short of the glory of God (v. 23), and cp. v. 2, ἐπ᾿ ἐλπίδι
τῆς δόξης τοῦ Θεοῦ. by ΜῊΝ
6 at it is not purchased or procured by man for him-
self, ᾿ is given freely by the grace of God; so that God looks
on man no longer as man is in his fallen nature, stripped of
original righteousness, wounded and naked (as the traveller in
the road from Jerusalem to Jericho, see on Luke x. 31); but God
beholds man as created anew in Christ, and as invested with the
robe of His Righteousness, with Whom the Father is well pleased ;
and as “ ted in the Beloved.” (Eph. i, 6.)
(7) That this Righteousness is given by God’s free grace
and favour, through the Redemption or Ransom (4roAdrpwois) in
Christ Jesus, Who as Jesus, or man, was able to suffer, and also,
as Christ, the Son of God, was able to satigfy for us all, wi
nature He has taken, and so became our second Adam, and
joined our nature to the nature of God.
(8) That this Redemption has been provided by God, Who
set forth Christ for Himself (προέθετο), 80 as to satisfy His
offended Justice, to be a propitiatory Victim for our sins.
Some Expositors (Theophyl., Gcumen., Erasmus, Luther, fol-
lowing Theodoret) suppose ἱλαστήριον here to signify the Propitia-
torium, the Propitiatory, or the Mercy-Seat, or Throne of Grace,
on which God’s presence and favour rests, and in which His
Shechinah or Glory manifests itself, as it did between the
Cherubim overshadowing the Ark (Ps. lxxx. 1), and which is
sprinkled by our Great High Priest with His own Blood. (Exod.
xxv. 17. Levit. xvi. 14—18.) Cp. Heb. ix. 5.
This exposition (which deserves consideration, and was
adopted by many ancient ge! ial and has been ably main-
tained by Philippi, p. 106), does not seem 80 suitable to the
context as that which renders ἱλαστήριον ἃ sin-offering, or pro-
pitiatory Victim. See the authorities in Fritz., p. 193, and in
Meyer, De Wette, and Alf.
For, the fact on which the Apostle here dwells, is the bloed-
shedding of Christ, by which He paid the price of our Redemp-
tion (4woAdrpwors), and a the anger of God, and cleansed
us from sin, and displayed the sternness of God's Justice and
Wrath against it; and showed that the temporary pretermission
(wdpeots, v. 25) on God’s part, of the past sins of mankind, was
not due to any indifference on His side to the guilt of sin (as
some might have imagined, Ps. x. 12; 1. 21), and yet enabled
Him (if we may venture so to speak), without any compromise of
His Justice, to be the Justifier of all who build their foundation
on Faith in Jesus, the Saviour of all.
Besides (as Stwart observes), the word προέθετο, He pub-
licly set forth (cp. Thucyd. ii. 34), is not spas to the cover-
ing of the Mercy-Seat, which was concealed from the people, and
even from the priests, and which is, as its name, ἱλαστήριον,
NB2, capporeth, or covering (Levit. xvi. 2. Exod. xxv. 17, 18
—22. Cp. Heb. ix. δ) signifies, the covering of our sine by
Christ’s Righteousness, by which ὀπεκαλύφθησαν al ἁμαρτίαι.
Rom. iv. 7. 1 John ii..2.
(9) That the blood of the Son of God was shed for an
exhibition of (els ἔνδειξιν) God’s Justice,—requiring no leas a
sacrifice than one of infinite value; and because (διὰ) of the
pretermission (πάρεσιν), passing-by, or overlooking of sins that
had been committed in past times, which sins had been winked at
by God (Acts xvii. 80),—not because He was indifferent to sin,
but in His long-suffering (ἀνοχή).
But thie preetermission necessitated such an exhibition of
God’s hatred against sin, as Christ's Death was, lest men should
suppose that God is only merciful, and not aleo just: and that
He will not punish sin; whereas the truth is, that God in Christ
is not only the Justifier of sinners, but aleo juet in punishing
sin, -
By this assertion the Apostle aleo obviates the objections of
Jews, and also of Socinians, against the doctrine of the Atone-
ment, as if it were an arbitrary act of severity. He shows that it
is grounded in the everlasting attributes of the Godhead—Justice
and Holiness.
πάρεσις, the temporary pratermission (cp. Acts xvii. 30) is
to be distinguished from ἄφεσις, total remission. παρῆκεν
ἁμαρτίας before Christ's Passion, but He ἀφίησιν ἁμαρτίας, ἐπ,
by, and after it. The former was a work of ἀνοχὴ, or forbear-
ance, the latter of xdpis, or grace.
Whenever He forgave sins under the old dispensation it was
by reason of the Blood of Christ, presupposed, and having a
μῶν sien efficacy. Cp. Heb. ix. 15.
the sense of πάρεσις, see Fritz. p. 199, 200; Meyer, p.
117; Alford, Trench Syn. xxxili.
ce That this sacrifice was provided for the manifestation of
His Justice in the season (καιρῷ, that of the Gospel dis-
pensation), so that He might be proved to be Just (according to
the Moral Law) in punishing the sins of mankind, represented by
His own well-beloved Son, obeying and suffering in their Nature,
polar sg teva rr eles Son te anor ng
offered to Him in amends for the debt due to Him, and in repa-
ration of the injury done to Him; and in consequence thereof
acquitting the debtor and remitting the offence. (Rom. iii. 24. 26.)
And therefore Justification is expressed as a result of Christ’s
redemption,—a proper and immediate effect of our Saviour’s
ROMANS M1. 23—26. 215
A ν a A A
ὅν πάντες yap ἥμαρτον, καὶ ὑστεροῦνται τῆς δόξης τοῦ Θεοῦ" 3: 4 δικαιούμενοι peb.11.32.
Gal. 3. 22.
δωρεὰν τῇ αὐτοῦ χάριτι διὰ τῆς ἀπολυτρώσεως τῆς ἐν Χριστῷ ᾿Ιησοῦ, 35 " ὃν gee 30. ae
id e
προέθετο ὁ Θεὸς ἱλαστήριον διὰ τῆς πίστεως ἐν τῷ αὐτοῦ aipart, εἰς ἔνδειξιν 2%, >,
1 Pet. 1. 18.
τῆς δικαιοσύνης αὐτοῦ, διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων 35 ἐν + keta 13.3, δ,
1.
A 3 a x. a a Col. 1. 20.
τῇ ἀνοχῇ τοῦ Θεοῦ, πρὸς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ ἐν τῷ νῦν καιρῷ, εἰς 1 Joha 3.2,
τὸ εἶναι αὐτὸν δίκαιον, καὶ δικαιοῦντα τὸν ἐκ πίστεως ᾿Ιησοῦ.
Passion. (Rom. ν. 9. Eph. i. 7. Col. i. 14.) Cp. Dr. Barrow's
Sermon on Justification by Faith, Vol. iv. p. 127.
On the doctrine contained in the above Verses, see also above
in the Introduction to this Epistle, pp. 186—191. 198.
84. δικαιούμενοι) being justified.
26. δικαιοῦντα τὸν ἐκ πίστεως Ἰησοῦ] justifying him who
builds by Faith on Jesus as his foundation, and springs from Him
as the source of his life, and the root of his spiritual being. On
this use of ἐκ, see i. 17; ii. 18.
On Faira, as the instrument by which we are justified, see
below on v. 1, and above p. 199, 200.
These paragraphs require an investigation of the meaning of
the word AIKAION, as used by St. Paul.
St. Paul has given a clue for the interpretation of this word
by the use he has already made of it in i. 17; ji. 13; fii. 4.
Its sense had also been declared by the usage of the Sep-
tuagint Version, where δικαιοῦν is equivalent to pryym (hitsedik),
justificavit, and has the force of acquifting or accounting and de-
claring righteous, in opposition to condemning and pronouncing
guilty. Cp. below, viii. 33, with the use of the word by the
LXX in Gen. xxxviii. 26; xliv. 16. Exod. xxiii. 7. Deut. xxv. 1.
2 Sam. xv. 4. Ps. Ixxxii. 3. Isa. v. 23.
This meaning is further illustrated and confirmed by the use
of the word δικαιόω in the Gospels and Acts. See Matt. xi. 19;
xii. 37. Luke vii. 29.35; x. 29; xvi. 15; xviii. 14. Acts xiii. 39,
where see notes.
Tn all these cases the word δικαιοῦν signifies to account and
declare righteous, and to regard and to éreat as such. But it
does not signify to make righteous, :
This appears to be the proper sense of the word, as used by
St. Paul.
Here then we are led to advert to the controversies that have
arisen in the Church concerning the words Justification and to
justify, as applied to man.
It is affirmed by some that they intimate an imputation of
the righteousness of another (viz. of Christ) to us.
Others assert that they also represent the infusion of His
righteousness (δικαιοσύνη) into us.
Perhaps the trath may best be cleared by saying, that while
it is true, that the word δικαιοῦν, strictly rendered, signifies to
account righteous by imputation, and not to make righteous by
infusion; and that the formal act, wherein Justification, properly
understood, consists, is the imputation of the righteousness of
Christ to us, and the declaration of our acquittal and restoration
to God’s favour by virtue of the meritorious acts and sufferings of
Christ; yet that in this statement there is no denial, but rather a
declaration, that we are also made righteous by our union with
Christ, and that God’s Righteousness (δικαιοσύνη) is not only im-
puted, but also is imparted to us in Him. See above on | Cor.
i. 30. 2 Cor. v. 21. Rom. i. 17; iii. 21, 22.
This work is done by the grace received from God through
Christ by the operation of the Holy Ghost; but this work of in-
Susion of grace is not properly to be called Justification, but
rather to be designated as Sanciification.
On this point we may refer to the language of Hooker
(Serm. ii. on Justification, Vol. iii. p. 484), where he examines
the doctrine of the Council of Trent, which teaches that Justi-
fication itself is a righteousness in us inherent (whereas St. Paul
teaches that we are to be found in Christ if we are faithful, not
having our own righteousness, Phil. iii. 9), and that Grace is ap-
plied by good works to the meriting of more Grace and more
Justification.
This, says Hooker, is the ‘(mystery of the Man of sin”
489
And he adds (p. 491), Now concerning the righteousness of
Sanctification, we grant that, unless we work, we have it not.
Only we distinguish it as a thing in nature different from the
i usness of Justification.
Of the one St. Paul (Rom. iv. 5); of the other, St.
John (1 John iii. 7), He that doeth righteousness is righteous.
Of the one, St. Paul ‘proves by Abraham’s example that we
have it of faith without works (Rom. iv.); of the other, St. James
proves by Abraham’s example that by works we have it, and not
only by Faith. (James ii.)
St. Paul doth plainly sever these two parts of Christian
Righteousness from one another (Rom. vi. 22), “ Being freed
Jrom sin, and made servants unto God;’’ this is the righteousness
of Justification. ‘ Ye have your fruit unto holiness ;” this is the
righteousness of Sanctification. By the one we are interested in
the right of inheriting; by the other we are brought to the actual
possessing of eternal bliss. And so the end of both is Everlasting
Life. Hooker.
An appropriate el to these words of Hooker may be
found in Bp. Andrewes’ Sermon on Justification in the Name of
Christ, ‘‘the Lord our Righteousness,” Jer. xxiii. 6 (Works, v.
pp. 104. 113), where he says, God hath given Christ's very
Righteousness to us, to the end that we might be made the
righteousness of God in Him. (2 Cor. v. 21.)
In the Scripture there is a double Righteousness set down.
Abraham believed, and it was accounted unto him for righteous-
ness. (Gen. xv. 6.) A righteousness accounted. And again in
the next line, Abraham will teach his house to do righteousness.
A righteousness done. In the New Testament likewise; the
former in one chapter (the fourth to the Romans) no fewer than
eleven times, reputatum eat illi ad justiticm (Rom. iv. 3. δ, 6. 8,
9, 10, 11. 16, 22, 28, 24); the latter in St. John (1 John iii. 7),
He that doeth righteousness is righteous. The former is an act
of the Judge declaring or pronouncing righteous ; the other is 8
quality of the party. The one is ours by account or imputation ;
the other ours by influence or infusion. That both these there
are, there is no question. He then compares thie doctrine with
the Roman theory. Bp. Andrewes. See also Vol. v. p. 555.
To these may be added the following from Dr. Barrow “on
Justifying Faith” (Serm. iv. Vol. iv. p. 89—117), and par-
rena ον on Justification by Faith’ (Serm. νυ. Vol. iv. p.
117—140).
(1) , in regard to the obedience and intercession of His
beloved Son, is so reconciled to mankind, that unto every person
that doth sincerely believe the Gospel He doth, upon the solemn
profession of that Faith, by Baptism entirely remit all past of-
fences, receiving him into His favour. (Acts ii. 38; iii. 19; v. 31.
2 Cor. v. 19. Rom. iii. 24.)
(2) He doth, in regard to the same performances and inter-
cession of His Son, remié sin, and restore such a person, on his
repentance, to His favour.
(3) He doth, to each person continuing in steady adherence
to the Gospel, afford His Holy Spirit, as a principle productive
of all inward sanctity and virtuous dispositions in the heart; that
which is by some termed making a person just, infusion into his
soul of righteousness. (Rom. viii. 14. Gal. iv. 6 1 Cor. ii. 12.
2 Tim. ii. 7. Eph. ii. 10; iv. 28.)
The question is, to which of these three acts the word Justi-
Jication is most properly and strictly applicable; and particularly
in what sense is it used by St. Paul ?
On this question, he says, after investigating the use of the
word in the Ancient Scriptures,
“1 do observe and affirm that God’s justifying, solely or
chiefly, doth import His acgatéting us from guilt, condemnation,
and punishment, by free pardon and remission of our sins, ac-
counting us and dealing with us as just persons, upright and
innocent in His sight.”
This he confirms from St. Paul’s argument ;
“* Justification is opposed to condemnation ; and as condem-
nation does not infuse any inherent unrighteousness into man, 80
neither doth God, formally by Justification, put any inberent
righteousness into him. Although to every believer, upon his
faith, is bestowed the Spirit of God, as a principle of righteous-
ness,—and such a righteousness doth ever accompany Justifica-
tion,—yet it doth not seem implied by the word according to
St. Paul when he discourseth about Justification by Faith.”
And he concludes thus (p. 140):
‘ All good Christians may be said to have been justified.
(Cp. Rom. v. J. 9. Tit. iii. 7. 1 Cor. vi. 11.)
“ (1) They have been justified bye general abolition of their
sins, and reception into God’s favour in Bapti
“ (2) They have so far enjoyed the virtue of that gracious
dispensation, and continued in a justified state, as they have per-
,| sisted in faith and obedience.
216 _- ROMANS IIL. 27—31.
2 Ποῦ οὖν ἡ καύχησις ; ᾿Εξεκλείσθη. Διὰ ποίου νόμον ; τῶν ἔργων ; Οὐχί:
sActsis.3. ἀλλὰ διὰ νόμου πίστεως" 3 "λογιζόμεθα γὰρ πίστει δικαιοῦσθαι ἄνθρωπον
χωρὶς ἔργων νόμον.
teh. 4. 3. 9Ἢ "Iovdaiwy ὁ Θεὸς μόνον ; οὐχὶ δὲ καὶ ἐθνῶν ; Ναὶ καὶ ἐθνῶν, ™ * ἐπείπερ
εἷς ὁ Θεὸς, ὃς δικαιώσει περιτομὴν ἐκ πίστεως, καὶ ἀκροβυστίαν διὰ τῆς
πίστεως.
δ᾽ Νόμον οὖν καταργοῦμεν διὰ τῆς πίστεως ; Μὴ yévouro: ἀλλὰ νόμον
ε aA
ἱστώμεν.
“.3) They have, upon falling into sin, und rising thence by
Repentance, been justified by particular remissions; so that,
having been justified by Faith, they have peace with God, through
our Lord Jesus Christ. (Rom. v. 1.)”
These statements may be concluded by 8 reference to Water-
land’s Summary View of the Doctrine of Justification, (Works,
edited by By. Van Mildert, Vol. ix. p. 428—470, Oxford, 1832,
p- 432, “on the difference between Justification and Sanctifica-
tion,”’) the former of which he defines as "" God's gracious act to-
wards us,” the latter “an infused and inherent quality, God’s
work within us.’’ Compare what is said above, p. 198.
This doctrine of Justification is to be maintained—
(1) Against Pharisaical pride, claiming justification as 8
debt for its own deserts. (Rom. iv. 4.)
(2) Against Pelagian presumption, magnifying human ability,
and d iating divine grace.
(3) Against Tridentine Divines (Session vi. can. 32), (1)
setting up a merit of congruity in works preceding Justification ;
and (2) maintaining a merit of condignity with respect to works
following Justification (see Art. XIII. of Church of England) ;
and (3) teaching works of Supererogation (see Art. XIV.).
(4) Against Socinians, relying on their own works, and re-
Πρ the ἱλαστήριον διὰ τῆς πίστεως ἐν τῷ Χριστοῦ αἵματι
iii, 25).
(5) Against Antinomiane and Solifidians, destroying the
Lew, as a Rule of Conduct, by a perversion of this doctrine,
which, as St. Paul affirms, “establishes the Law,” υ. 31.
(6) Against Caleinistic and Methodistical Fanaticiem, re-
lying on its own personal assurance of God’s present and un-
failing favour, and thus endeavouring to justify itself.
(7) Against those who despise the instrumentality of the
Holy Sacramente, by which the Holy Spirit applies the merits of
Christ’s death for our Justification. See above, p. 199.
28. λογιζόμεθα γάρ] For we reckon, or rather pronounce, as
the sum total of our calculations. See viii. 18.
Γὰρ is in A, D, F, G, and is received by Griesb., Scholz.,
Lachm., Tisch., Alf., Meyer, for οὖν.
— πίστει δικαιοῦσθαι ἄνθρωπον χωρὶς ἔργων νόμου] that a man
ἐς justified by Faith apart from the works of the Moral Law, as
8 cause of the bestowal of Justification, but not without them as
8 condition of its continuance. See St. Paul’s words (Titus iii. 8),
πιστὸς ὁ λόγος, καὶ περὶ τούτων βούλομαί σε διαβεβαιοῦσθαι, ἵνα
φροντίζωσι καλῶν ἔργων προίστασθαι οἱ πεπιστευκότες
τῷ Θεῷ᾽ ταῦτά ἐστι τὰ καλὰ καὶ ὠφέλιμα τοῖς ἀνθρώποις.
To the imputation of Christ’s death for remission of sins we
teach Faith alone to be necessary; whereby it is not our meaning
to separate thereby Faith from any other quality or duty which
God requireth to be matched therewith; but from Faith to se-
clude, in Justification, the fellowship of worth through precedent
works, as St. Paul doth. (Rom. i. 17; v. 1; ix. 32. Gal. ii. 16.
Nor doth any Faith justify, but that wherewith there is join
both hope and love. Yet justified we are by Faith alone, because
there is no man whose works in whole, or in particular, can make
him righteous in God's sight. As St. Paul doth dispute for Faith
without works, so St. James is urgent for works with Faith.
To be justified, so far as remission of sins, it sufficeth to be-
lieve what Another hath wrought for us. But whosoever will see
God face to face, let him show his faith by his works; for in this
sense Abraham was justified, that is to say, his life was sanctified.
Hooker, Book v. Appendix, p. 553.
“ Faith doth not shut out Repentance, Love, and the Fear
of God, fo be joined with Faith in every man that is justified ; bat
it shutteth them out from the office of justifying.”” Homily on
Salvation, Part i.
Cp. also Bp. Beveridge on Art. XI.
Though it is by Faith we are justified, and by Faith only,
yet not by such Faith as has no works springing out of it. Every
such Faith is a dead Faith. And yet it is not from the works that
spring out of Faith, but from the Faith which is the root of
works, that all are justified.
The word Faith is used to signify that theological virtue, or
gracious habit, whereby we embrace with our minds and affections
the Lord Jesus Christ as the only-begotten Son of God, and alone
Saviour of the world, casting ourselves wholly ἐν μϑὰ the mercy of
God through His merits for remission and everlasting salvation.
It is that which is commonly called Justifying Faith, whereunto
are ascribed in Holy Writ many gracious effects, not as to their
primary cause, but as to the instrument whereby we apprehend
and apply Christ, whose Merits and Spirit are the true causes of
all those blessed effects. Bp. Sanderson (ii. 108).
The causes of our Justification are as follows :—
(1) The Principal cause of our Justification is the Love of
God the Father.
(2) The Meritorious cause of our Justification is the active
and passive obedience of God the Son.
(3) The Efficient cause is the operation of God the Holy
Ghost. (John iii. 5. 1 Cor. vi. 11; xii. 13.)
(4) The Instrumental cause in our Justification is the Mi-
nistry of the Word and Sacraments, particularly the Sacrament
of Baptism (Acts ii. 38; ix. 6; xxii. 6. Rom. vi. 3), in which is
the first reception of Justification, to be afterwards continued by
the use of the Word and of the other Sacrament.
(5) The instrumental cause for the reception of Justification
on our part is Faith in Christ’s blood. (Rom. i. 17; iii. 22. 30;
v. ἯΣ 32. Gal. ii. 16; iii. 8. 11. 14. 22. 24. 26; v.65. Phil.
iii. 9.
Faith is the eye of the soul, which looks to Christ as the
only meritorious cause of Justification (as the Israelites did to the
brazen serpent, Num. xxi. 8); and it is also the Aand which
embraces God’s promises in Christ, and receives Him into the
heart, and lays hold on the white robe of Christ’s righteousness
(Gal. iii. 27. Rev. vi. 11), and clasps it to itself, and lives and
dwells in Christ.
Obedience and Charity are necessary conditions or qualifica-
tions in adults for the reception of Justification, but they are not
the organs by which it is received.
(6) The Final cause on our side is the remission of our sins
(v. 25), and eternal life and glory (2 Pet. i. 3), by virtue and ho-
liness of life (Rom. ix. 23; xv. 7). Cp. Waterland on Justifica-
tion (ix. p. 436— 453); and see further below, v. 1, and above,
Introduction to this Epistle, pp. 198 —200.
80. éxelxep] So D, E, F, G, I, K, and Elz. A, B, C, D**
have εἴπερ. But ἐπείπερ is more suitable to the sense, and it is
more likely that ἐπείπερ should have been changed by copyists
than εἴπερ. Meyer.
— περιτομὴν ἐκ πίστεως, καὶ ἀκροβυστίαν διὰ τῆς πίστεως:
The Jews, or children of Abraham, are justified οί of or from
the Faith which Abraham their father had, and which they are
supposed to have in him, being already in the Covenant with God
in Christ, Who is the Son of Abraham. See John viii. 56.
The Gentiles, of ἔξω, must enter that door of the faith of
Abraham, and pass through it (διὰ) in order to be justified.
There is but one Church from the beginning. Abraham and
his seed are in the household of faith in Christ, but they must
live and act from its spirit, the Heathen must enfer the house
through the door of that faith in Him.
On the use of the words “ Circumcision” and “" Uncircum-
cision,” for Jews and Gentiles, see Vorst. de Heb. p. 240.
31. νόμον ἱστῶμεν We establish the Law of Moses by the
Doctrine of Justification by Faith in the meritorious sacrifice of
Christ ; :
This appears as follows:
(1) Because the doctrine of Justification by Faith is grounded
on the Testimony of the Law, that ‘all are under sin” (iii.
21—23: ep. v. 10O—19). Cp. Theodoret here.
(2) Because the Sacrifice of Christ on the Cross had been
preannounced in the Law by the Passover, and in all the other
Sacrifices of the Law, and had been prefigured by its Types, and
had been foretold by the Prophecies of the Law; and therefore
that Sacrifice is the fulfilment of the Law, and establishes the
Truth of the Law.
ee
oO ——————— ο---..“----ς--.---...--
ROMANS IV. 1—3. 217
IV. 1 "Τί οὖν ἐροῦμεν ᾿Αβραὰμ τὸν πατέρα ἡμῶν εὑρηκέναι κατὰ σάρκα ; «τα. οἱ. .
3 εἰ γὰρ ᾿Αβραὰμ ἐξ ἔργων ἐδικαιώθη, ἔχει καύχημα, ἀλλ᾽ οὐ πρὸς Θεόν" 3° τί vGen.15.6.
N ε N , 3 , 39 Ω a a y > , Gal. 8. 6.
γὰρ ἡ γραφὴ λέγει; ᾿Επίστευσε δὲ ᾿Αβραὰμ τῷ Θεῷ, καὶ ἐλογίσθη James. 55.
(3) Because the Law reveals God as a just Judge who will
judge all (ii. 12. 16).
(4) Because being a just Judge, and sin being an offence
against His Divine Majesty, He needs an adequate propitiation
for sin, and He cannot consistently with His attribute of Justice,
as revealed in the Law, justify sinners without a propitiation
of infinite value (iii. 26).
(5) Because the Death of Christ, the Son of God, is set
forth by God in this doctrine as such a propitiation.
of Because the dignity of the Moral Law is thus displayed
in the clearest light, inasmuch as Sin, which is the breaking of
the Law (iv. 15), required and received for its expiation a no less
sacrifice than the Blood of the Son of God.
(7) Because Christ the Redeemer (v. 24), thus set forth as a
Propitiation (25), is so set forth on the ground of His fulfilling
all righteousness by His perfect Obedience to the Law, both in
doing and suffering.
. (8) Because Christ by His perfect obedience to the Com-
mandments of the Law, proved that the requirements of the Law
are pe and holy, and thus established the moral dignity of
the Law.
(9) Because the Doctrine of Justification by Faith in the
Sacrifice and Satisfaction made by Christ for sin, obliges men to
new degrees of Love to God for His free gift in Christ, and
to greater abhorrence of sin, for which Christ suffered the anguish
of the Cross, and to new efforts of zeal for showing forth Love to
God, which is the fulfilling of the Law (xiii. 10).
(10) Because the Moral Law is to be supposed to desire its
own performance. Yet it did not give grace and power for that
end. But Faith in Christ procures grace. Therefore Faith
fulfils the Law. Cp. Chrys., Gcumen.
(11) Because by Justification, which is conveyed in Baptism,
we are engrafted into the Body of Christ, God and Man; and as
members of Him we are obliged to be holy as our Head is holy,
and to imitate Him in His perfect obedience to the Law, and in
doing and suffering according to the Will of God.
(12) Because the Justification bestowed by God on our
Faith in Christ, is accompanied in Baptism, and the other suc-
ceeding means of grace, with a bestowal of new abilities to keep
the Law; and thus establishes the Law.
— Icrdpev] 80 Elz. with D***, E, I, K. Some recent
Editors have adopted ἱστάνομεν from A, B, C, D**, F, G; and
with so much authority from the Uncial MSS., there is much in
favour of that reading. On the other hand, the remark of δῃ-
other modern learned Expositor is entitled to consideration, who
says “that he prefers ἱστῶμεν, because it closes the period with
greater gravity and power (than lordydpéy, especially after two
short syllables, νὅμδν), and nds more harmoniously to the
preceding καταργοῦμεν, and that it is much to be desired that the
Editors of St. Paul’s Epistles would pay attention to the sym-
metrical structure and musical cadences of the Apostle’s sen-
tences, and that then no one would be found to allege that he
wrote with abrupt and reckless impetuosity.” Fritzsche, p. 210.
Cu. IV. 1. τί ody ἐροῦμεν--- κατὰ odpxa;] What then shall we
say that our father Abraham has found according to the flesh ?
What shall we say that he bas gained by hie own efforts, in the
Sfiesh, as distinguished from the grace of God ἢ
The words κατὰ σάρκα, according to the flesh, describe,—
(1) Man’s working by his own outward act, ἐν σαρκὶ, in
the flesh, apart from God’s grace (see v. 4), quickening his
πνεῦμα, spirit, or inner man. Cp. Theodoret, and compare
above, 2 Cor. i. 17; v. 16.
(2) They also refer here to the covenant ratified with
Abraham by the seal of circumcision in his flesh (see v. 11), and
distinguishing him and bis seed, by an outward mark in the flesh,
from the rest of the world.
These words contain the statement of an objection ;
The Apostle proceeds to answer it by showing,—
(1) that Abraham did not procure Justification for himself
dy any outward act of bis own. For God expressly declares
in Scripture that he was justified by Faith (v. 2), that is, by not
relying on himself, but by putting his whole trust in God. And
(2) that be did not attain Justification by Circumcision in
hie flesh. For he was justified before he was circumcised
ὁ. 10).
ἱ (8) But what he did, and what he obtained, was due solely
to God’s grace.
(4) The Jews boasted themselves to be the seed of Abraham
Vou. I1.—Panrt Π].
(John viii. 33), and they relied on Circumcision, which God
instituted as the special mark of Abraham’s seed, to distinguish
them as the favoured people;
But St. Paul shows that the Gentiles also are children of
Abraham if they imitate his faith (v. 12).
This he proves by showing that Abraham was justified by
Faith (v. 2) before the Law was given, and before he received
Circumcision (v. 3. 9), and that he was designated by God as the
Father of many nations (v. 18), and as the Father of ali (v. 16)
who partake in his Justification by Faith in Christ (v. 23, 24).
Abraham was justified by Faith, and not by works. There-
fore Justification was not awarded to him as wages due to any
external work done by him, but was given him for Faith, which
has its groundwork and resting-place in God.
It was by Faith, which has an object external to itself, and
that object God, that Abraham was justified. It was by God’s
Love and Power, laid hold on by Abraham's Faith, and not by
any act proceeding forth from Abraham’s own flesh, that Abraham
was justified.
It must be remembered, that the Apostle is here in
with the Jews, who evolved Justification out of dioaseliee and
grounded it on their own presumed Merits, and on their fancied
Obedience to the works of the Law; and imagined that they
could earn heaven, as wages due to their own works, and that,
therefore, they did not need a Redeemer ; and that, consequently,
the new dispensation of Grace, in the Gospel of Christ, was
superfluous.
St. Paul therefore shows them that even Abraham their
Father did not earn Justification as a debt due to his works,
but was justified by dependence on God.
— πατέρα] A.B, C have xpowdropa, and so Lachm.
A, C, D, F, G have εὑρηκέναι ᾿Αβραὰμ, which is adopted by
Lachmann, but that reading seems to have been an alteration in
order to combine ᾿Αβραὰμ and κατὰ σάρκα.
2. ἔχει καύχημα, ἀλλ᾽ οὐ πρὸς Θεόν) he has a ground for
glorying, but not with respect to God.
Some Expositors place a full stop at καύχημα, and begin a
new sentence at ἀλλ᾽ ob πρὸς Θεόν.
The construction then would be, Aéraham has a ground for
glorying. But not before God. For, God Himeelf testifies in
Holy Scripture, that Abrabam was justified by Faith, and not
by works.
But there is another interpretation of this passage, which
is recommended by the majority of ancient Greek interpre-
ters (Theodoret, Chrys., Ccumen., Theophyl.), and is also
receiyed by some modern Expositors (e. g. Meyer, p. 126), as
follows :
If Abraham was justified by his own works, then he has
matter for glorying in himself, and in his own flesh (σὰρξ) and
independent strength, but not with regard to God—that is, irre-
spectively of God, in Whom alone man ought to glory (1 Cor.
i. 31).
But such a supposition (argues the Apostle) is contrary to
the declaration of God Himself. For, what saith the Scripture ?
Abraham believed in God, and that was reckoned to him for
righteousness.
The Scripture therefore grounds Abraham’s Justification
upon that which is relative to God (πρὸς Θεὸν), viz. Faith,
μὴν which has its foundation in God, and not in Abraham him-
self.
This Exposition is confirmed by the repetition of the word
God. Holy Scripture founds Abraham’s righteousness in hie
belief in God. But if he were justified by any works of his own,
his Justification would spring from himself, and not be derived
from God. It would be something independent and absolute
in Pa wana and not dependent on, and relative to, God (πρὸς
Θεόν).
This Interpretation seems to be preferable, as having more
authority im its favour, and as best cohering with the structure of
the sentence; and the words πρὸς Θεὸν are better rendered in
respect to God, than before God, or in the eye of God.
8. ἡ γραφή] the Scripture (Gen. xv. 6). Abraham did not
receive Circumcision till 1 years after this sentence of his
Justification by Faith had been pronounced by the divine oracle
upon him. See Gen. xvii. 24, 25.
-- Ἐπίστευσε) He believed. He resolved all into the promise
of God, and he grounded every thing on the faithfulness of God.
He did not rely on himeelf, but he built every thing on Him,
Fr
218 ROMANS IV. 4—17.
ech. 11. 6.
αὐτῷ εἰς δικαιοσύνην. *° Τῷ δὲ ἐργαζομένῳ ὁ μισθὸς ov λογίζεται κατὰ
χάριν, ἀλλὰ κατὰ ὀφείλημα: ὃ τῷ δὲ μὴ ἐργαζομένῳ, πιστεύοντι δὲ ἐπὶ τὸν
d Ps, 82.1, 3.
δικαιοῦντα τὸν ἀσεβῆ, λογίζεται ἡ πίστις αὐτοῦ εἰς δικαιοσύνην. δ 4 Καθάπερ
καὶ Aavid λέγει τὸν μακαρισμὸν τοῦ ἀνθρώπου ᾧ ὃ Θεὸς λογίζεται δικαιοσύνην
χωρὶς ἔργων, Ἶ Μακάριοι ὧν ἀφέθησαν αἱ ἀνομίαι, καὶ ὧν ἐπεκαλύ-
φθησαν αἱ ἁμαρτίαι, ὃ μακάριος ἀνὴρ ᾧ οὐ μὴ λογίσηται Κύριος
ἁμαρτίαν.
9. Ὃ μακαρισμὸς οὖν οὗτος ἐπὶ τὴν περιτομὴν, ἣ καὶ ἐπὶ τὴν ἀκροβυστίαν ;
λέγομεν γὰρ ὅτι ἐλογίσθη τῷ ᾿Αβραὰμ ἡ πίστις εἰς δικαιοσύνην. 10 Πῶς οὖν
ἐλογίσθη ; ἐν περιτομῇ ὄντι, ἣ ἐν ἀκροβυστίᾳ ; Οὐκ ἐν περιτομῇ, ἀλλ᾽ ἐν ἀκρο-
H lle
17.11, iy
Gal. 8.7. βυστίᾳ
καὶ σημεῖον ἔλαβε περιτομῆς, σφραγῖδα τῆς δικαιοσύνης τῆς
’, lad 3 a > 4 > . 1 28 , 4 Lad ,
πίστεως τῆς ἐν τῇ ἀκροβυστίᾳ, εἰς τὸ εἶναι αὐτὸν πατέρα πάντων τῶν πιστευόν-
δ ἃ , ἰς τὸλ a Σ αὐτο Fan ὃ , 12.3 ,
των Ov ἀκροβυστίας, εἰς τὸ λογισθῆναι καὶ αὐτοῖς τὴν δικαιοσύνην, 13 καὶ πατέρα
περιτομῆς, τοῖς οὐκ ἐκ περιτομῆς μόνον, ἀλλὰ καὶ τοῖς στοιχοῦσι τοῖς ἴχνεσι
τῆς ἐν ἀκροβυστίᾳ πίστεως τοῦ πατρὸς ἡμῶν ᾿Αβραάμ. 5 Οὐ γὰρ διὰ
4 Εἰ γὰρ οἱ ἐκ νόμον κληρο-
fGen. 15 6.
& 17. 2, &e.
Gal. 3. 18. νόμον ἡ ἐπαγγελία τῷ ᾿Αβραὰμ ἣ τῷ σπέρματι αὐτοῦ, τὸ κληρονόμον αὐτὸν
εἶναι κόσμου, ἀλλὰ διὰ δικαιοσύνης πίστεως.
° , , εν» ‘ , ε» σις 16 es 8 , >
gen.3.0. νόμοι, κεκένωται ἡ πίστις, Kal κατήργηται ἡ ἐπαγγελία ὃ γὰρ νόμος ὀργὴν
& 5. 18, 20.
& 7. 8, 10. κατεργάζεται" οὗ δὲ οὐκ ἔστι νόμος, οὐδὲ παράβασις.
Ἴδη τον 165 ν a é , 9 δ , > DY ly ‘4 AY 3
3 Gor. 16, 66, Διὰ τοῦτο ἐκ πίστεως, ἵνα κατὰ χάριν, εἰς τὸ εἶναι βεβαίαν τὴν ἐπαγγε-
Ὁ, αὶ. 8. 16,18, λίαν παντὶ τῷ σπέρματι, οὐ τῷ ἐκ τοῦ νόμου μόνον, ἀλλὰ καὶ τῷ ἐκ πίστεως
1en.17.5. ΑἈβραὰμ, ὅς ἐστι πατὴρ πάντων ἡμῶν, 1Π' καθὼς γέγραπται, Ὅτι πατέρα
Heb. 11. 12.
πολλῶν ἐθνῶν τέθεικά σε, κατέναντι οὗ ἐπίστευσε Θεοῦ, τοῦ ζωοποιοῦντος
And he did this, although what was promised by God seemed to
be impossible, and, humanly speaking, was impossible. Thus he
became an example of Faith, and the Father of the Faithful.
The prerogative of God extendeth as well to the Reason,
as to the Will, of man; so that, as we are to obey His Law,
though we find a reluctation in our Will, we are to believe His
Word, though we find a reluctation in our Reason. For if we
believe only what is agreeable to our sense, we give consent to
the matter, and not to the Author. But that “ Faith which was
accounted to Abraham for Righteousness” was of such ἃ point,
as whereat Sarah laughed, who therein was an image of Natural
Reason. Lord Bacon (Advancement of Learning, p. 256).
4. ὀφείλημα] Elz. prefixes τὸ, which is not in the best MSS.
6. χωρὲς ἔργων»]Ἵ apart from works. :
7. Maxdpio:] He refers them to the example of Abraham, and
the beatitudes of David (Ps. xxxii. 1, 2). Another proof that he
does not disparage the Law.
9. Ὁ μακαρισμὸ---- ἀκροβυστίαν ; Ie then this declaration of
blessedness pronounced over the Circumcision only, namely, the
Jews Pra or ee a ected poner i or Gentiles, also ?
περιτομὴ, thus » see iii, 30. On μακαρισμὸς, see
above, Gal. te 16. ee
10. Οὐκ ἐν περιτομῇ) Seeons.3. . :
lL. σφραγῖδα] “ signaculum rei acte, non pignus agenda ;”’ a
seal of the justification which he had already received by his
faith already existing, and not an instrument of righteousness to
be received, οὐ δικαιοσύνης ποιητικήν. CEcumen.
— τῶν πιστευόντων 8: ἀκροβυστίας) those who believe in
God through uncircumcision; that is, those who have not the
same benefits as the Jews, and overcome the hindrances of
oe and accept the Gospel, and profess their faith in
ist.
On this use of διὰ, through, see ii. 27.
— τὴν δικαιοσύνην) the same righteousness.
12. τοῖς οὐκ ἐκ περιτομῇς μόνον, κιτ.λ.} to them who are not
only of the circumcision, but to them also who walk in the steps
of the faith of our Father Abraham, which he had while in un-
circumcision.
This Scripture declares the important truth, that there is
but one Visible Church of God from the beginning ;
All the Saints who ever lived belong to the Church. For
let us not suppose that Abraham, who lived so long before
Christ’s birth, does not belong to use who were made Christians
long after the Passion of Christ. For the Apostle says we are
children of Abraham, by imitating the faith of Abraham.
If, then, we are admitted to the Church by imitating
(aaa shall we exclude him from the Church? Augustine
m. 4).
( Observe also, that the place of peace and joy, to which the
departed spirits of the righteous are carried by Angels, after that
they are delivered by death from the burden of the Flesh, and in
which they abide together till the glorious Resurrection of their
bodies, is called by Our Lord Himself in the Gospel, Abraham's
Bosom (Luke xvi. 22).
18. Οὐ διὰ νόμου] The promise to Abraham was not through
the Law ; it did not come by its means. For the Law had not
been given, nor bad a single line of Scripture as yet been written.
Al was justified
(1) Before Circumcision, and
(2) Before the delivery of the Law.
erefore he was justified by something independent of both,
i.e. by Faith in Christ to come.
— κόσμου) Elz. prefixes rod, not in A, B, C, Ὁ, E, F, G, and
rejected by Griesb., Scholz., Lach., Tisch., Alf.
14. of ἐκ νόμον] those who are of the Law; that is, they who
spring forth from it, and rest upon it, as a tree does from, and
upon, its root.
Thus of ἐκ νόμον is the opposite to of ἐκ πίστεως, iii. 26;
iv. 16; v. 1; x. 6.
If they who endeavour to derive Justification from the Law,
and who rely on that for salvation, instead of seeking it from
Faith in Christ, are heirs (not “ he heirs’’), then the Faith and
the Promise are voided.
— κεκένωται] has been made woid. Because Faith and the
Promise are prior to the Law, and therefore not able to derive
any benefit from the Law, which did not then exist (Geumen.),
and also because the Law worketh wrath, and manifests the wor!
of God’s anger against sin. And where wrath is, there the
Inheritance cannot be.
1B. οὗ δὲ οὐκ ἔστι νόμος, οὐδὲ wapdBacis] but where there is
no Law, there is not even any transgression; for the essence
of sin is this, that it is a transgression of the Law. See ii. 12;
iii. 20; v. 13. 20. 1 Cor. xv. 56. 1 John iii. 4.
Hence, by reason of man’s corrupt nature, the Law aggra-
vated man’s guilt. See below on v. 20, and vii. 7—14. So fer
is the Law from bringing Justification or acquittal from sin.
Elz. has "γὰρ here after of, but A, B, C have δὲ, which is re-
ceived by Lachm., Fritzsche, Alford.
11. κατέναντι οὗ ἐπίστευσε Θεοῦ] before God, in whose sight
he believed. Meyer.
ΕΞ ΘΕΤῸΝ
ROMANS IV.
18—25. V. 1. 219
τοὺς νεκροὺς, καὶ καλοῦντος τὰ μὴ ὄντα ὡς ὄντα' 18} ὃς παρ᾽ ἐλπίδα ἐπ᾽ ἐλπίδι 1 Gen. 15. 4-6.
ἐπίστευσεν, εἰς τὸ γενέσθαι αὐτὸν πατέρα πολλῶν ἐθνῶν, κατὰ τὸ εἰρημένον,
Οὕτως. ἔσται τὸ σπέρμα σον, δὲ
καὶ μὴ ἀσθενήσας τῇ πίστει οὐ κατ- x Gen. 17.17,
ἐνόησε τὸ ἑαντοῦ σῶμα ἤδη ῬΘεκραμερον ἑκατονταέτης που ὑπάρχων, καὶ τὴν Fieb. II. 1, 12,
νέκρωσιν τῆς μήτρας Σάῤῥας, Ὁ
‘els δὲ τὴν ἐπαγγελίαν τοῦ Θεοῦ οὐ διεκρίθη πεν. 11.18.
τῇ ἀπιστίᾳ, GAN ἐνεδυναμώθη τῇ πίστει, δοὺς δόξαν τῷ Θεῷ, 3]
m 4
καὶ πληροφο- m Pe. 115.2.
ρηθεὶς ὅτι ὃ ἐπήγγελται δυνατός ἐστι καὶ ποιῆσαι" 3 διὸ καὶ ἐλογίσθη αὐτῷ εἰς Luke t.s7.
δικαιοσύνην.
3" Οὐκ ἐγράφη δὲ Sv αὐτὸν μόνον, ὅτι ἐλογίσθη αὐτῷ, 3: " ἀλλὰ καὶ Sv ἡμᾶς,
neh. 15. 4.
1 Cor. 10. 6, 11.
οἷς μέλλει λογίζεσθαι τοῖς πιστεύουσιν ἐπὶ τὸν ἐγείραντα ᾿Ιησοῦν τὸν Κύριον ° λ-ι5 3.36.
ἡμῶν ἐκ νεκρῶν, 3? ὃς παρεδόθη διὰ τὰ παραπτώματα ἡμῶν, καὶ ἠγέρθη διὰ ἃ Rom. ay
Cor. 1
τὴν δικαίωσιν ἡμῶν.
Ἐ ἩΘΒΠῚ:; Δ
ὅ. 17.
Υ. 1 "Δικαιωθέντες οὖν ἐκ πίστεως εἰρήνην ἔχομεν πρὸς τὸν Θεὸν διὰ τοῦ «Ἐρϑ. 5.18.
- ἰνοποίθντον! quickening in Christ those who are dead in
ins.
In saying to Abraham, that in him “‘all Nations should be
blessed,”’ Almighty God promised life to alJ Nations who were
then spiritually dead. And He gave him a pledge, by raising the
mised seed from Abraham and Sarah, in their old age, w
is body and her womb were dead (v. 19). And He has given
us 8 further pledge thereof, by raising the promised Seed, Christ,
from the dead (v. 24), Who was delivered to death for our sins,
and was raised for our Justification (v. 25).
— καλοῦντος τὰ μὴ ὄντα ὡς ὄντα] calling those things which
are not, as though they were.
(1) Ia His promise to Abraham, God spoke of all Nations,
and pronounced them diessed in him. He spoke of those Na-
tions, and called them blessed before they had any being. He
described them as having an existence, yes, and a blessed exist-
ence, in Abraham’s seed, although he in whose seed they were to
be blessed was no better than dead on account of his old age, and
it seemed impossible that he should have any seed in whom they
should be blessed.
God called all Nations blessed in Abraham's seed (which is
Christ), as He called Josiah and Cyrus by name (1 Kings xiii. 2.
Is. xliv. 28 ; xlv. 1), and described their acts before they were born.
(2) The sense of the word calling may also be extended
here, #0 as to convey the idea of calling to Himself, as His own
children, those who before the call had no existence, 80 that, by
means of that Divine vocation, they might come into being, and
into a blessed existence in Christ, the Seed of Abraham.
above, 1 Cor. i. 24. 26. 28, which affords a clear elucidation of this
passage.
18. rap’ ἐλπίδα) against hope as man, but upon hope in God.
Severian.
— εἰς τὸ γενέσθαι) in order that he might become—for he
never would have become, ἐγ he had not believed; and he be-
lieved, in the fall hope and confident purpose of being ministerial
to such 8 result.
». οὐ κατενόησε) he regarded not, οὐκ ἀπεῖδεν eis. Theo-
μῇ πληροφορηθεί: Sully persuaded. Seo Luke i. 1, and
below, xiv. 5.
25. παρεδόθη) was delivered. See Matt. xx. 28. Gal. i. 4;
ii. 20. Rom. v. 8 Eph. v. 2. Tit. ii. 14. Heb. ix. 14; and that
this was a sacrifice and satisfaction for the sins of ali, to ransom
all from guilt and death, see Rom. viii. 32. 1 Tim. ii. 6. Heb.
ii. 9, and above, on Matt, xx. 28.
— ἠγέρθη διὰ τὴν Binalwow)] He was raised again for our
Justification. For if Christ had not been raised, it would not
have been evident that the sacrifice which He offered by His
death for our sins, had been accepted, as meritorious and satis-
factory, by God. See 1 Cor. xv. 17.
But by raising Him from the dead, God declared that He
has accepted that sacrifice as a plenary propitiation for the sins
of the whole world; and that He now regards us as acquitted and
justified, and as restored to His favour in Christ, and as sons by
adoption in Him risen from the dead; and He has begotten us
again in ae to a lively hope of a glorious immortality. Cp.
1 Pet. i.
See ΒΡ on 2 Cor. v. 15, particularly the quotation from
Dr. Barrow.
80 Bp. Pearson (on the Creed, Art. v.), following Chry-
jectoas Νάτο «« By His Death we know that hrist has suffered
for sin; by His Resurrection we are assured that the sins for
which He suffered were not His own. If no man had been a
sinner, He had not died; if He had “been a sinner, He had not
risen again. But dying for those sins which we had committed,
He rose again to show that He had made full satisfaction for
them,—that we, delieving in Him, might obtain Remission of our
sins, and Justification of our persons.”
God sending His own Son in the likeness of sinful flesh for
sin, condemned sin in the flesh (Rom. viii. 3), and raising up our
Surety from the prison of the grave, did actually absolve and
manifestly acquit Him from the whole obligation to which He
had bound Himself; and in discharging Him, acknowledged that
fall satisfaction had been made by Him for us. See viii. 33.
Some Interpreters suppose that St. Paul means that Christ
was raised because our Justification had been already effected by
the sacrifice of His Death. So By. Horsley (Serm.i.). Grotius
(de Satisf. Christi, c. 1). Dr. Burton on By. Bull, Harm.
Apost. p. 12.
But this in ion seems to be at variance with St. Paul's
statement, that ‘‘if Christ bas not been raised, we are still in our
sins.’’ (1 Cor. xv. 17.)
It has been said by others (e.g. Newman on Justification,
Ῥ. 234), that St. Paul affirms that Christ arose for our Justifica-
tion, because our Justification is through that second Comforter,
Whom that Resurrection brought down from heaven.
But the first interpretation is undoubtedly the true one.
Chriet was raised from the dead for our Justification,—that is,
for our acquittal by God, for a public and permanent declaration
in the sight of men and ‘of angels, that we who believe in Christ
are no longer in a condition of guilt and condemnation; thet we
td raised together with Him, and are absolved and justified in
im.
Hence arises our obligation to walk in newness of life. ‘If
ye be risen with Christ, seek those things that are above, where
Christ sitteth on the Right Hand of Goa” (Col. fii. 1.)
Hence, also, in the Sacrament of Baptism, where Justifi-
cation is first consigned to us by God, we are rightly reminded
that ‘ Baptiem doth represent unto us our Profession, which is
to follow the example of our Saviour Christ, and to be made
like unto Him; that, as He died and rose again for us, 80 we,
who are baptized, should die from sin, and rise again unto
righteousness, continually mortifying all our evil and corrupt
affections, and daily proceeding in all virtue and godliness of
living.” (Office of Public Baptiem of Infante.)
Ca. V. 1. Δικαιωθέντες οὖν ἐκ πίστεω:) Having therefore been
justified by Faith. Having been justified ; that is, having been
already acquttted and declared just by God. See above, iii. 24
Observe the aorist tense here. He speaks of Justification
as an act already done, and done once; that is, done at the time
when we laid hold of Christ by Faith, and received remission
of our sins through His blood, and were accounted righteous by
virtue of our incorporation in Him ; that is, at our Baptism. See
above on iii. 22—24, and Introduction to this Epistle, p. 199; and
note above on 1 Cor. vi. 11.
— ἐκ πίστεως) by Faith; that is, from Faith or dependence
on God, and not on ourselves, as the root and spring (on our
part) of Justification.
On this subject of Justification by Faith (in addition to the
references in the ling note), we may cite the following im-
portant testimony of one of St. Hay fellow-labourers, who says :
¥2
990
Ὁ John 10. 9.
& 14. 6.
Eph. 2. 18
&3.12. Heb. 8. 6. & 10. 19.
ROMANS V. 2.
Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ, 2°80 οὗ καὶ τὴν προσαγωγὴν ἐσχήκαμεν τῇ
πίστει εἰς τὴν χάριν ταύτην ἐν ἦ ἑστήκαμεν: καὶ καυχώμεθα én’ ἐλπίδι τῆς
The ancient Patriarchs were not glorified or magnified by
means of themselves or their own works, or by any acts of
righteousness that they wrought, but by the will of God. Like-
wise we, who have been called through His will in Christ Jesus
are justified (δικαιούμεθα), not by means of ourselves, nor through
our own wisdom, or prudence, or holiness, or works which we
have done in piety of heart, but through Faith, by means of
which the Omnipotent God justified (ἐδικαίωσεν) all from the
beginning of the world. Clemens Rom. 32.
That the Faith which justifies is grounded on the marits of
Christ alone, is thus declared by another primitive writer: “ In
whom can we who are unrighteous be justified, except in the Son
of God alone?’’ (Epist. ad Diognet. 9),—and the principal cause
of our Justification is to be found in God’s mere mercy and love
tous. ‘Nostra justitia non ex proprio merito sed Dei consistit
misericordia "’ (Jerome, adv. Pelag. i. 3); and it is laid hold on
and applied, on our side, by the spiritual organ of Faith. ‘* Non
in hominis merito, sed in Dei gratia est justitia, Qui, sine legis
operibus, credentium suscipit Fidem.’’ Jerome (adv. Pelag. ii. 7),
and (ad Gal. iii.) ‘ Sola fide justificati sunt credentes.”’ :
To this may be annexed the following clear statement from
two of our own best divines, Richard Hooker and Dr. Waterland:
The general cause whieh hath procured our remission of sins
is the blood of Christ. Therefore in His blood we are justified ;
that is to say, cleared, and acquitted from all sin.
The condition required in us for our personal qualification
hereunto is Faith.
Sin, both original and actual, committed before belief in
the promise of salvation through Jesus Christ, is through the
mere mercy of God taken away from them which believe. Justi-
fied they are, and ¢haé not in reward of their good, but through
the pardon of their evil, works.
For, albeit they have disobeyed God, yet our Saviour’s Death
and Obedience performed in their behalf doth redound to them.
By believing it they make the benefit thereof to become their
own; so that this only thing is imputed unto them for righteous-
ness, because to remission of sins there is nothing else required.
Remission of sins is grace, because it is God’s pag bs gift.
Faith which qualifieth our minds to receive it is also grace, be-
cause it is an effect of His gracious Spirit in us; we are therefore
justified by Faith without works, by without merit.
Neither is it (as Bellarmine imagineth) a thing impossible
that we should attribute any justifying grace to sacraments, except
we first renounce théddctrine of justification by faith only. To
the imputation of Christ's death for remission of sins, we teach
Faith alone necessary ; wherein it is not our meaning to separate
thereby Faith from any othér quality or duty which God requireth
to be matched therewith, but from Faith to seclude in justifica-
tion the fellowship of worth through precedent works, as the
Apostle St. Paul doth. Hooker (Appendix, book v. p. 701).
Faith is the instrument or mean in the hand of the reci-
pient, man, by which he receives Justification from God.
It cannot be for nothing that St. Paul so often and so em-
phatically Aare of man’s being justified by Faith, or through
Faith, in Christ’s blood; and that he particularly notes it of
Abraham, that he delieved, and that his Faith was counted to
him for justification; when he might as easily have said, had he
so meant, man is justified by Faith and Worke,—or that
Abraham, to whom the Gospel was preached, was justified by
Gospel-Faith and Obedience. Besides, it is certain, and is on all
hands allowed, that, though St. Paul did not directly and ex-
prosely oppose Faith to Evangelical Works, yet he compre-
led the works of the moral jaw under those works which he
excluded from the office of justifying; and farther, he used such
arguments as appear to extend to ali kinds of works: for Abra-
ham’s works were really evangelical works, and yet they were
exeluded.
Add to this, that if Justification could come even by evan-
gelical works, without taking in Faith in the meritorious suffer-
ings and satisfaction of a Mediator, then might we have ‘‘ whereof
to glory,” as needing no pardon; and then might it be justly
said that ‘‘ Christ died in vain.”
ΠΕ is true, St. Paul insists upon true holiness of heart, and
obedience of life, as indispensable conditions of salvation, or jus-
tification,—and of that, one would think, there would be no
question, among men of any judgment or probity; but the ques-
tion about conditions is very distinct from the other question
about instruments; and therefore both parts may be true, viz.
that faith and obedience are equally conditions, and equally in-
dispensable, where opportunities permit,—and yet Faith, over
and above, is emphatically the instrument both of receiving and
holding justification, or a title to salvation.
Faith is emphatically the instrument whereby we receive the
grant of justification. Obedience is equally a condition, or gua-
lification, but not an instrument ; not being that act of the mind
whereby we look up to God and Christ, and whereby we embrace
the promises. ᾿
“ Faith is the substance of things hoped for” (Heb. xi. }),
as making the things subsist, as it were, with certain effect in the
mind. It is the ‘* evidence of things not seen,”’ being, as it were,
the eye of the mind, looking to the blood of Christ, and thereby
inwardly warming the affections to a firm reliance upon it and
acquiescence in it. But this is to be understood of a jirm and
vigorous Faith, and at the same time well grounded. Faith is
said to embrace (salute, welcome) the things promised of God, as
things present to view, or near at hand. (Heb. xi. 13.) .
There is no other faculty, virtue, act, or exercise of the
mind, which so properly does it as Faith does; therefore Faith
particalarly is represented as that by which the Gentile converts
laid hold on justification, and brought it home to themselves.
And as Faith is said to have healed several in a bodily sense,
so may it be also said to heal men in a spiritual way ; that is, to
justify, being immediately instrumental in the reception of that
grace more than any other virtues are. For as, when persons
were healed by looking on the brazen serpent, their eyes were
particularly instrumental to their cure, more than the whole
body ; 80 Faith, the eye of the mind, is particularly insfrumental
in this affair, more than the whole body of graces with which it is
accompanied ; not for any supereminent excellency of faith above
every other virtue (for charity is greater), but for its particular
aptness, in the very nature of it, to make things distant become
near, and to admit them into close embraces.
The Homilies of our Church describe and limit the doctrine
thus: “ Faith doth not shut out repentance, hope, love, dread,
and the fear of God, to be joined with Faith in every man that
is justified; but it shutteth them out from the office of justify-
ing ;” that is to say, from the office of accepting or receiving it;
for as to the office of justifying, in the active sense, that belongs
to God only, as the same Homily elsewhere declares (Homily
of Salvation, part ii. pp. 22, 23, and part iii. p. 24. Among the
later Homilies, see on the Passion, pp. 347. 349 ; and concerning
the Sacrament, part i. pp. 376. 379. Conf. Nowelli Catech.,
Ρ. 41. Gul. Forbes, Consid. Modest., pp. 23, 24.38. Hooker,
Disc. on Justific., p. 509. Tyndal, pp. 45. 187. 225. 330, 331.
Field, pp. 298. 323. Conf. Augustan. Art. XX. pp. 18, 19.
Spanheim, tom. iii. pp. 141. 159. 761. 834. Le Blanc, pp. 126.
267). The doctrine is there further explained thus: “ Because
Faith doth directly send us to Christ for remission of our sins;
and that, by Faith given us of God, we embrace the promise of
God’s mercy, and of the remission of our sins (which thing none
other of our virtues or works properly doth), therefore the Scrip-
ture useth to say, that faith without works doth justify;” not
that this is to be understood of a man’s being confident of his
own election, his own Justification, or his own salvation in parti«
cular (which is quite another question, and to be determined by
other rules), but of his confiding solely upon the covenani of
yrace in Christ (not upon his own deservings), with full assurance
that so, and so only, he is sqfe, as long as he behaves accordingly.
Take we due care so to maintain the doctrine of Faith, as
not to exclude the necessity of good works, and so to maintairi
good works, as not to exciude the necessity of Christ's atone-
ment, or the free grace of God. Take we care to perform all
evangelical duties to the utmost of our power, aided by God’s
Spirit; and when we have (@ done, say that we are unprofitable
servants, having no strict cigim to a reward, but yet looking for
one, and accepting it as 8 ur, not challenging it as due in any
right of our own, due only upon free promise, and that promise
made not in consideration of any deserts of ours, but in and
through the alone merits, active and passive, of Christ Jesus our
Lord. Dr. Waterland (Summary of the Doctrine of Justification,
pp. 451—470.)
— ἔχομεν) we have. A, C, D, J, K, have ἔχωμεν, let us
have. And 80 Scholz., Fritzeche, and Lachmann ; but this seems
to be out of place here, and it is observable that ἔχομεν was the
original reading in B; and has been altered by a later copyist to
ἔχωμεν. See Mai, p. 330.
On the frequent confusion of ὃ and ὦ in the MSS, see above
on 1 Cor. xv. 37. 49.
2. τὴν προσαγωγήν] the access; the only access man can have.
— τῇ lore] Not in B, D, F, G, and some Versions and
Fathers, and cancelled by Griesb., Tisch., Alf. ἢ
ROMANS V. 3—12. 221
δόξης τοῦ Θεοῦ' ὃ " οὐ μόνον δὲ, ἀλλὰ καὶ καυχώμεθα ἐν ταῖς θλίψεσιν, “ “ εἰδό- ¢ 2 Cor. 12.10.
James 1. 2.
τες ὅτι ἡ θλῖψις ὑπομονὴν κατεργάζεται, ἡ δὲ ὑπομονὴ δοκιμὴν, ἡ δὲ δοκιμὴ @Jameet.3.
ἐλπίδα, ὅ ἡ δὲ ἐλπὶς οὐ καταισχύνει: ὅτι ἡ ἀγάπη τοῦ Θεοῦ ἐκκέχυται ἐν ταῖς
καρδίαις ἡμῶν διὰ Πνεύματος ἁγίου τοῦ δοθέντος ἡμῖν.
¥ A a A
δ “Ἔτι yap Χριστὸς, ὄντων ἡμῶν ἀσθενῶν ἔτι, κατὰ καιρὸν ὑπὲρ ἀσεβῶν okph. 2.1.
2 £0 7 , A ε ὃ ’, Ν 3 a ey \ a 3 a Col. 2. 18.
ἀπέθανε. ’ Μόλις γὰρ ὑπὲρ δικαίον τὶς ἀποθανεῖται, ὑπὲρ yap τοῦ ἀγαθοῦ 1 Pet.s. is.
τάχα τὶς καὶ τολμᾷ ἀποθανεῖν" ὃ ἴ συνίστησι δὲ τὴν ἑαυτοῦ ἀγάπην εἰς ἡμᾶς ὁ f John 15. 18,
ed. 9. 10.
ΝΥ ν ν ε A ¥ e A Ν eon ε a > iq
Θεὺς, ὅτι, ἔτι ἁμαρτωλῶν ὄντων ἡμῶν, Χριστὸς ὑπὲρ ἡμῶν ἀπέθανε.
1 Pet. δ. 18.
9 ε Πολλῷ οὖν μᾶλλον, δικαιωθέντες νῦν ἐν τῷ αἵματι αὐτοῦ, σωθησόμεθα διῖ ει Thess. 1. το.
ᾧ αἷμ μ ἔξ
3 A 28 aA 3 a
αὐτοῦ ἀπὸ τῆς ὀργῆς.
3 Cor, 5. 18.
105 Ki γὰρ ἐχθροὶ ὄντες κατηλλάγημεν τῷ Θεῷ διὰ τοῦ Col. 1. 21,22.
2 Cor. 4. 10, 11.
θανάτου Tov Tiod αὐτοῦ, πολλῷ μᾶλλον καταλλαγέντες σωθησόμεθα ἐν τῇ ζωῇ
> a, ll > , δ 9 AY Ν , 3 A a ὃ δ a , ean
αὐτοῦ" | οὐ μόνον δὲ, ἀλλὰ καὶ καυχώμενοι ἐν τῷ Θεῷ διὰ τοῦ Κυρίου ἡμῶν
᾿ἸΙησοῦ Χριστοῦ, δι’ οὗ νῦν τὴν καταλλαγὴν ἐλάβομεν.
4 Gen. 2. 17.
& 8.6.
ὶ h. 6. 38.
121 Διὰ τοῦτο, ὥσπερ δι᾽ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθε, 1 Cor. 15. 21,
— εἰς τὴν χάριν ταύτην] this state of grace, in which we
were placed at our Baptism. CEcumen.
8. ἐν ταῖς θλίψεσιν)] We can exult, not only in our joys pre-
sent and future, but even in our affictions; and he adds the
reason.
4. ὑπομονήν} patient endurance.
— δοκιμήν] Not so much experience as proof. 2 Cor. viii. 2,
δοκιμὴ Oalews. Phil. ii. 22. In prosperity we ourselves know
not whether we love God for His own sake, or for the sake of the
temporal blessings which He gives us. Affliction is our touch-
stone. It is a Lapis Lydius, or βάσανος, which proves us (δοκι-
pate. See above, i. 28; ii. 18. 1 Pet. i. 7. 1 John iv. 1), and
shows to ourselves and others whether we are good coin, or mere
κίβδηλα νομίσματα. And it also smelts away, as by fire, our
dross, and purifies us. See 1 Pet.i.7. Job xxiii. 10. Ps. Ixvi.
10. Prov. xvii. 3.
Thus δοκιμὴ, or proof, worketh in us hope.
The word δοκιμὴ properly follows the mention of Abraham,
who was proved by God by the most severe test; as (Ecumen.,
following up the metaphor of metallurgy, observes, ἐπείρασεν
αὐτὸν ὁ Θεὸς, καὶ ἐχώνευσεν χωνείαν φρικτὴν, πῦρ τοῖς
ἐγκάτοις ὑφάψας, ὅτι σφάξαι προσέταξε τὸν υἱόν.
5. ἐκκέχνται) has been poured forth as in a stream.
6. Ἕτι---ἔτι)] The first ἔτι is in A, C, D*, E, K, and many
Carsives; the second ἔτι is in A, B, C, D*, F, G; and this
seems to be the true reading, and is to be rendered, Besides,
when we were yet weak... The first ἔτι introduces a new
argument. Cp. Luke xiv. 26. Acts ii. 26; xxi. 28.
— κατὰ καιρόν) at the season,
1) when we were reduced almost to despair. Eph. ii. 12.
2) and which had been pre-defined by ancient Prophecy.
See Matt. ii. 15, πεπλήρωται ὁ καιρός. Tit. i.3. Eph. i. 10.
(3) and in our season of probation. 2 Cor. vi. 2.
7. Μόλις γὰρ κιτ.λ.} For scarcely, for a righteous man will
any one die, yet haply for the good man (or for him that iz
good) some one doth even adventure to die.
It may be observed here, that
(1) δίκαιος, righteous, and ἀγαθὸς, good, are distinguished
asin Eused. iv. 11, τὸν μὲν δίκαιον, τὸν δὲ ἀγαθὸν ὑπάρχειν :
i. 6. the one righteous, the other good, merciful, benevolent.
(2) δίκαιος here has μοί the article, which ἀγαθὸς has;
(3) there is a double reference in these words to our rela-
tion to God when Christ died for At that time
(1) we were not righteous (δίκαιρι), hut sinners (v. 8), and
(2) we were not ἀγαθοὶ, but πεδίον (..1
Hence we arrive at the following expositio:
Scarcely will a person be persuaded to die for a man who is
upright in the abstract (i. 6. without any reference to the
dying for him), though perhaps same may be found who may
bring himself to die for the-man who is specially and singularly
good to him. For instance, Orestes died for Pylades, his alter
ego, and Alcestis for Admetus, her Ausband; and others died for
others because they were the cherished friends, or benefaciors,
ἀγαθοεργοὶ, specially dear and kind to the persons 80 sacri-
ficing themselves (cp. Horace, Od. i. 14. 5) as their ἀντίψυχοι.
See on 1 Cor. iv. 13, and cp. Winer, § 18, p. 106.
Hence appears the strength of the Apostle’s argument:
(1) Some with difficulty may be found ready to die for one
who is strictly just. We were not that, but (as has been shown
already) were guilty before God. "
(2) A person peradventure may be found willing to die for
the man who is amiable for his goodness, and is the special
object of his affections, and endeared to him by special acts of
aati and benevolence, called by St. Paul ἀγαθωσύνη
xv. 14).
: But we could not be said to be in that relation to God
and Christ; we were enemies and rebels against them by our
wicked works. (Col. i. 20, 21.) Herein is love; not that we
loved God, but that He loved us, and sent His Son to be the
propitiation for our sins. (1 John iv. 10.) And therefore the
Apostle adds (σ. 10), being yet enemies wo were reconciled to
God by the death of His Son. :
This exposition derives some confirmation even from the
errors which were derived by some from this passage in ancient
times ;
“Quo sensu accipiendum sit (asks S. Jerome) quod in
Epistola legimus ad Romanos: Vix enim pro justo quis moriiur.
Nam pro bono forsitan quis audeat mori?
‘Dug hereses ox occasione hujus testimonii, diverso qui-
dem errore, sed pari impietate blasphemant ;
“ Marcion enim qui justum Deum et m Legis facit
et Prophetarum, bonum autem Evangelj et Apostolorum,
cujus valt esse Filium Christum, duos i; lucit deos: alterum
justum, et alterum bonum. Et pro. j aseserit, vel nullos, vel
paucos oppetisse mortem. Pro bono m, id est, Christo, in-
numerabiles Martyres extitisse.
“ Porrd Ariue justum ad Christum refert, de quo dictum
est: Deus judicium tuum regi da, et justitiam tuam filio regis.
(Ps. Ixxii. 1.) Et ipse de se in Evangelio: Non enim Pater ju-
dicat quemquam ; sed omne judicium dedit Filio. (Job. v° 22.)
Et: Ego sicut audio, sic judico. Bonum autem ad Deum Pa-
trem, de quo ipse Filius confitetur: Quid me dicis bonum 7
Nemo est bonus, nisi unue Deus Pater. (Mark x. 18.)
“Nonnulli ita interpretantur: Si ille pro nobis impiis mor-
tuus est et ribus, quanto magis nos absque dubitatione pro
justo et bono Christo debemus occumbere?’’ S. Jerome (ad
i p. 198).
. ἀπὸ τῆς ΡΝ from ihe wrath—the dreadfal wrath of
God—the wrath to come.
11, καυχώμενοι] F, G, καυχῶμεν, and some Fathers and Ver-
sions read καυχώμεθα.
— τὴν καταλλαγήν) the at-one-ment. The article marks
that there is no other way of reconciliation with God than by
Christ. “
12. Διὰ “οὔτοι Kn.) For this cause, as through one man
(Adam) sin came into (εἰσῆλθεν) the world, and Death through
gin; and thus Death came abroad (διῆλθεν) unto all men, in that
all sinned (in Adam).
The great truths contained in this Apostolic declaration have
been made more manifest, and have been more firmly esta-
blished, under God’s Providence (blessing the labours of holy
men, particularly S. Jerome and S. Augustine), even through
the occasion of that Heresy, by which they were impugned in
early times, and which led to a fuller examination of the testi-
monies of Scripture concerning them—the Pelagian Heresy ;
It was affirmed by Pelagius that death is not a consequence
of sin; and that Adam would have died even if he had not
sinned. Augustine (Serm. 219).
It was a branch of the error of Pelagius, to think our mor-
tality no punishment inflicted by the hand of the supreme Judge,
222 ROMANS V. 18, 14.
καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος
k ch. 4. 15.
διῆλθεν, ἐφ᾽ ᾧ πάντες ἥμαρτον,
181 ἄχρι γὰρ νόμου ἁμαρτία ἦν ἐν κόσμῳ,
11 Cor, 15,31, 2% ἁμαρτία δὲ οὐκ ἐλλογεῖται μὴ ὄντος νόμον, *' ἀλλὰ ἐβασίλευσεν ὁ θάνατος ἀπὸ
᾿Δδὰμ,
, oo , Non AY a ε ,’ a Leal ε uA lad
ι. Moio €WS Και ETL TOUS TAVTas ἐπὶ T ομοιωματι Ly
μέχρ μὴ ἁμαρτή @ ὁμοιώματι τῆ
παραβάσεως ᾿Αδὰμ, ὅς ἐστι τύπος τοῦ μέλλοντος.
but a part of that state and condition which, as Creator, He hath
imposed on mankind. Hooker (Appendix to book v., where is a
short history of the Pelagian controversy).
Connected with this assertion were the other tenets of Pela-
gius ; viz.
(1) That man may be saved by his own deeds and de-
servings.
(2) That divine Grace, though beneficial in aiding human
free will, is not necessary.
(3) That Infants are born as free from sin as Adam was;
and are to be baptized, not because they need regeneration and
remission of sins, but in order to be dignified by the sacrament
of adoption. See S. Jerome, Epist. 43, ad Ctesiphont. Vol. iv.
p- 474; and his three Dialogues adv. Pelagianos, Vol. iv. pp. 486
—546@; and the treatises of S. Augustine contained in the Tenth
Volume of the Benedictine Edition of his works.
The following historical sammary is from the Benedictine
Preface to S. Jerome's Epist. 48 :—
“ Pelagius, Brito Monachus, post Arium secessit, novi erroris
auctor: Celestinoque ac Juliano fautoribus et adjutoribus multos
in suam pertraxit factionem. Is tantum tribuit libero arbitrio,
ut diceret absque gratié Christi, solis meritie hominem posse
salutem Atque super hac re primum increpatus &
fratribus, eatenus cessit admonitioni, ut non excluderet gratiam ;
sed diceret, hac accedente facilius perveniri ad salutem:
quasi et absque hic eniri posset, licet difficilius. Orationes
quae flerent in Ecclesté, vel pro fidelibus, ut supervacuas damna-
bai: quod diceret id quod precatur, sibi quemque sué industrié
prestare posse. Verum hoc in Concilio Antiocheno, quum me-
tueret ne damnaretur, recantavit: etiam si non desierit deinceps
in acriptis suis eadem docere. Addebat Ad@ peccatum nulli
nocuisse, nisi ipsi qui commiserat. Ommnes infantes tam insontes
nasci quam ipse Adam fuisset conditus ἃ Deo. Baptizandos
autem, non ut ἃ peccato exuerentar, quo carerent ; sed ut sacrs-
mento adoptionis honorarentur. Scripsit tres de fide Trinitatis
libros, et eclogas, hoc est, excerptiones ex Libris divinis, in morem
indicis per capita digestas. Publicatus hrereticus scripsit in de-
fensionem sui dogmatis. Damnatus est a Pontifice Zosimo in-
sectantibus Afris, et potissimum Augustino reliquias factionis
persequente: idque concilio apud Carthaginem habito ducen-
torum et quataordecim Episcoporum. Nam ipse Pelagius, ante-
juam de hoc pronunciasset Zosimus, jam ab Innocentio damnatus
fest. Hunec Augustinus tradit sud tempestate recentissimum
heresiarcharum exstitisse, hominem eloquentia, ut apparet, mu-
nitam.” Compare Art. IX. of the Church of England and the
a Sa of it. j
— εἰσῆλθε---διῆλθε] These two words are very expressive,
especially as combined with the word παρεισῆλθε in v.20. Sin
εἰσῆλθε, Death διῆλθε, and the Mosaic Law παρεισῆλθε.
Sin came into the world by Adam, and so Death came forth
in every direction upon all; but the Law of Moses came in only
obiter, and, as it were, by a side door.
Sin entered into the world boldly and openly by the royal
road and principal Gate, even by Adam himself, and so
into every street of the City of this World, and infected the whole
human race. But the Mosaic Law came in only by a postern
gate, not by the direct road and highway of the city. See on v. 20.
we never was a time when Mankind was not under a
’
Adam was under the primeval Law. If he had not been
under e Law, he could not have sinned. (See iv. 15.) All who
were born in the interval between Adam and Moses were under a
Law, though not under the Law of Moses, as such. See ii. 14,
and on »v. 13 here.
The Moral Law of Moses (the Decalogue) was only ἃ Re-
publication of the Original Law of Morals given by God to man
at the beginning. That Republication was necessitated by man’s
transgressions ; by his degeneracy and apostasy from the primeval
Code. It came therefore in, as it were, indirectly; and not as
Sin and Death had done, before the Law.
— ἐφ᾽ ᾧ πάντες ἥμαρτον] in that all sinned, or inasmuch as
ali sinned.
Ἐφ᾽ ᾧ is equivalent to ἐπὶ τούτῳ ὅτι. See 2 Cor. v. 4.
Phil. iii. 12.
Observe the aorist tense, ἥμαρτον, they all sinned ; that is,
at ἃ particular time, And when was that? Doubtless, at the
Fall. All men sinned in Adam’s sin. All fell in his Fall. Cp.
Origen, Chrys., Theophyl., Bengel, Philippi, Meyer.
Ali men were that one man, . Augustine (de Pec-
cator. merit. c. 1). All men were in him, as a river is in its
source, and as a tree is in its root. We are all by sxafure in the
First Adam, as we are all by grace in the Second Adam, Christ.
We all fell and died in the first Adam; but, by God's free favour
and love, we all rise and live in the Second Adam, Who is the
Antitype of the first. See v. 14.
Compare the use of the same tense in a similar sense, with
reference to the same subject, in Ὁ. 15, ἀπέθανον, all died in and
by, the transgression of the one man, the nataral parent of all,
Adam.
See above, on 1 Cor. xv. 22, which is the best commentary
on this passage.
This is the true sense of ἥμαρτον here, and is to be carefully
borne in mind, as the clue to the Apostle’s reasoning in what
follows.
18, 14. ἄχρι γὰρ νόμου---᾿Αδάμ] Having said that Death dif-
Sused itse{f unto all men, inasmuch as all men sinned in Adam,
the common Father of all, he goes on to affirm that Sin, which is
the source of Death, was in the world, that is, in mankind uni-
versally, from the time of Adam ever to the delivery of the Law
of Moses.
What was the proof of this?
The proof of the universality of Sin was to be seen in the
universality of Death, which is the penalty of sin; and which
showed by its infliction that sin was imputed to all. All, there-
fore, must have sinned, because all died. .
But what is Sin?
It is the breach of a Law. This is the definition of Sin.
“Where there is no Law, there is no transgression.” (See iv. 15.)
All therefore broke a Law. But how? Some, namely infanis,
committed no actual sin as Adam did. Yet even infants died.
Sin therefore was imputed to them, although they did not sin by
actual transgression in the likeness of the transgression of Adam.
Wherefore, then, was sin impated to them? Why did infants
die? Because they were all in Adam, and sinned in Adam, and
broke a Law in Adam, and fell in Adam. Therefore they paid
the penalty of sin, which is death.
He thus prepares the way for showing that the Law de-
livered by Mfoses was not the sirst, original Law given by God,
but that it came in, as it were, only parenthetically and acci-
dentally (παρεισῆλθεν), a8 ἃ consequence of sin (ν. 20), which
could not have been committed, and could not have prevailed, even
from the beginning, as it did, and heve been punished as it was
by Death, unless there had been contemporaneously and con-
currently a Law from the beginning also, the breach of which was
Sin, and the penalty of that breach, Death.
He thus also replies to a supposed objection. He had just
said that ali sinned. But how could this be (it might be asked),
when the Law was not yet given? Did you not just now say that
where there is no Law there is no transgression (Rom. iv. 15)?
How could the Law be transgressed before it existed? How then
could aii, before and until the Law, be sinners?
The proof of universal sinfulness is from the universal pre-
valence of Death, which is the punishment of sin. Death reigned
as a King, and triumphed as a Conqueror, in the World, from
the days of Adam even to those of Dfoses, the Giver of the Law,
over those who did not sin in the likeness of the tranagression of
Adam, and did not therefore subject themselves to death by actual
sin like his. Death reigned and triumphed even over Infants
who were incapable of actual sin (Chrys., Theodoret). And
since Death comes by sin, and is its consequence and penalty,
and since Death had dominion and lorded it over all, therefore all
are proved to have sinned. And since all could not have sinned
by actual transgression, it remains that they sinned by the taint
of a corrupt nature inherited from the common Parent of all,
who is the type, in some respects by similarity, and in others
by antithesis or opposition, of Him Who was to come, Christ.
As is well said by Hooker (App. book v. p. 721), Death,
even in new-baptized Infants, yea, in Sainte and Martyrs, we
must acknowledge to be a punishment, bei God inflicteth in
jodgment, and not in fury, but yet a punishment,
ae position to the argument of the Apostle, Pelagius said
that our th is not from sin, but from Nature; and that Adem
Ὡρῶν, See
ROMANS V. 15.
15 πλάλλ᾽ οὐχ ὡς τὸ παράπτωμα οὕτω καὶ τὸ χάρισμα.
229
m Isa. 58. 11.
Matt. 20. 28.
Ei yap τῷ τοῦ ἑνὸς παραπτώματι οἱ πολλοὶ ἀπέθανον, πολλῷ μᾶλλον ἡ χάρις © 39. 3.
would have died even if he had not sinned. See above, preceding
note.
The Apostle, then, having laid the ground in the fact of
Universal Sinfulness, proved from the universality of Death,
builds upon it the doctrine of Universal Redemption.
On this fact of Original Sin passing from Adam upon all his
descendants, the Church grounds her practice of Baptism of In-
fants, who are thereby grafted in Christ ;
Why do Infanis die? As to their own deeds they are inno-
cent. They bave no sin but what they derive from Adam. Bat
to them the Grace of Christ is necessary, in order that they who
are dead in Adam may live in Christ; and that they who are
tainted in their birth, may be cleansed in their new birth.
Augustine (c. Julian. Pelagian. iii. 3).
The first man, Adam, tainted all his progeny. Therefore
welcome, O welcome, be to the Second Adam! Let Him come
Who liveth, that He may find us who are dead. Let Him die for
us, in order to succour us who are dead, and to rescue us from
death, and raise us to life, and destroy death by dying. His
Grace is the only Grace which redeems Infants and men, the
small and the great together. Augusiine.
The following is from S. Augustine’s contemporary and
fellow-labourer in the same controversy :—
Critob. Dic, queeso, et me omni libera questione, guere in-
Santuli baplizentur 7
Aitic. Ut eis peccata in baptismate dimittantur.
Crit. Quid enim commeruere peccati? Quisquamne solvitur
non ligatus ?
Alt. Me interrogas? Respondebit tibi Evangelica tubs,
Doctor Gentium, vas aureum in toto orbe resplendens: Regnavil
mors ab Adam, usque ad Moysen; etiam in eos, qui non pecca-
verunt, in similitudinem pravaricationis Adam, qui est forma
JSuturi. Quod si objeceris dici, esse aliquos qui non peccaverunt ;
intellige eos illud non peccasee peccatum, quod peccavit Adam
preevaricando in Paradiso preeceptum Dei. Cseterim omnes ho-
tines, aut antiqui propagatoris Adam, aut suo nomine tenentur
obnoxii. Qui parvulus est, parentis in baptiamo vinculo solvitur.
Qui ejus etatis est, quee potest sapere, et alieno et suo, Christi
sanguine liberatur. Ac ne me putes hseretico sensu hoc intelli-
gere, beatus Μ' Cyprianus, in Epistold quam scribit ad Epis-
copum Fidum de Jnfantibus bapiizandis hec memorat: ‘‘ Porrd
autem si etiam gravissimis delictoribue, et in Deum multo ante
peccantibus, quum postea crediderint, remissio peccatoram datur;
et ἃ baptismo atque gratia nemo prohibetar: quanto magis pro-
hiberi non debet infans, qui recens natus nihil peccavit, nisi quod
secundum Adam carnaliter natus, contagium mortis antique,
primé nalivitate contraxit? Qui ad remissionem peccatorum
accipiendam hoc ipso facilius accedit, quod illi remittuntur non
propria, sed aliena peccata; et idcirco, frater charissime, hee fuit
in Concilio nostra sententia, ἃ baptismo atque gratid Dei, qui om-
nibus misericors et benignus et pius est, neminem per nos debere
prohiberi.’’
Scripsit daudum vir sanctus et eloquens Episcopus Augustinus
ad Marcellinum, duos libros de Infantibus baptisondis contra
hseresim vestram, per quam vultis asserere baptizari infantes, non
᾿ in remissionem peccatorum, sed in regnum coelorum. Tertium
quoque ad eumdem Marcellinum contra eos, qui dicunt idem quod
vos, posse hominem sine peccato esse, ai velit, abague Dei gratia.
8. Jerome (adv. Pelagian. Dial. iii. p. 545).
Compare the Preamble of the Office for Baptism of Infants
(the strongest practical protest against the Pelagian Heresy) in
the Book of Common Prayer.
14. ὅς ἐστι τύπος τοῦ pdAAovros] who (Adam) is α figure of
Him Who wae to come, namely, of Christ.
For as the old Adam, by his sin, subjected all men to punieh-
ment, although they had not sinned, so Christ i all,
Thee they have not done things worthy of Justification.
yl.
The Apostle, having declared the doctrine of Original Sin,
and the universal liability of all Adam’s posterity to death, con-
sequent thereon, next confirms and harmonizes that doctrine, and
comforts the heart of Mankind by displaying to them the coun-
terpart of it in the Universal Redemption effected for them by the
Second Adam, Jesus Christ.
After the first and universal ruin consequent on Adam’s
transgression, in which by one man Sin entered into this World,
and Death by Sin, and so Death passed through to all men, in
that all sinned (in Adam), there would have been no escape from
the Dominion of the Devil, no liberation from captivity, no hope
of pardon from God, and of reconciliation with Him, no restora-
tion to life, unless the Son of God, Coeternal and Coequa! with
the Father, had come to seek and save that which was lost (Luke
xix. 10), in order that, as Death came by Adam, so Resurrection
from the Dead might come by Christ (1 Cor. xv. 22) even ἐο ail.
For we are not to suppose, that because, according to the inscru-
table purpose of God, the Word was made Fiesh in these the last
days, therefore the Birth of Christ was only profitable to those
who live in ¢he last days, and did not pour back its life-giving
stream on former ages. No; on the contrary, all past gene-
rations of those who worshipped the true God, the whole com-
pany of Saints who lived in the holy faith and pleased God,
received pardon and life through Christ ; and none of the Patriarchs
or Prophets, none of the Saints of old, were justified in any other
way than by the Redemption achieved for us by our Lord and
Saviour Jesus Christ. 8. Leo (Serm. 50, p. 119).
The Doctrine of Original Sin, here stated by St. Paul, is
indeed a hard saying, unless it be coupled (as it ought always to
be coupled) with the Doctrine of Universal Redemption.
By asserting the doctrine of Original Sin, and of the Usi-
versal Sinfulness of Mankind in every age, St. Paul has here
proved, against his Jewish opponents, the Universal need of a
Redeemer. And by passing on to show that this need has been
recognized by God, and that a Redeemer has been provided, Who
sums up all mankind (even from the beginning of the world) ἐπ
Himself, by becoming Incarnate, and taking the common nature
of all, and Who has paid the debt due for all by His own Passion,
and Who was given to us by God in His Love, in order to re-
concile ue to Himself, and Who died of His own accord for us
when we were sinners and enemies (see vv. 6—10), the
Apostle bas taken off the edge of the objection that would other-
wise lie to the doctrine of Original Sin.
We are no parties to Adam’s sin (says Bp. Andrewes, ii.
214), and yet we all die, because we are of the same nature
whereof he is the first Person. Desth came ao certainly. And it
is good Reason Life should do so likewise ;
To the question, Can the Resurrection of One (Christ), a
thousand six hundred years ago, be the cause of our Rising ? it is
ἃ good answer, Why not? as well as the Death of one (Adam),
five thousand six hundred years ago, be the cause of our dying ?
The ground and reason is, that there is like ground and
reason of both ; ᾿
By what law do they die (vis. who do not commit actual
sin)? By the law of attainder. And the restoring of men came
in the same manner; the Attainder came by the first Adam, the
Restoration comes by the second Adam, Christ. Bp. Andrewes.
1δ. ᾿Αλλ᾽ οὐχ ὡς τὸ παράπτωμα x.7.A.] But not as was the
transgression of Adam, so the free gift of grace in Christ. For
the evil of the one has been far surpassed and outweighed by the
good of the other. For if the many, that is, all men. died (see
on ἥμαρτον, v. 12) by the transgression of the one Adam, much
more did the grace of God and His free gift by the grace of the
One Man, Who is Jesus (and therefore our Saviour), and is
also Christ (the Asmeinted One, anointed with the fall out-
pouring of the Unction of Grace of the Holy Ghost, shed on Him
and by and through Him on all His Members), abound to the
many, that is, to all.
Adam, indeed (as he had just said), was a type of Christ.
But the Grace (χάρισμα) in Christ, the Second Adam, was far
more abundant in its co ences than the sin in the first Adam.
For if it is true (εἰ γὰρ), as it is, that all died by the sin of the
one father of all, Adam, in a much greater degree did the grace of
God overflow upon all; and His gift also overflowed by the grace
of the one Saviour of all, Jesus Christ, in Whom dwelleth ali
the Fulness of the Godhead (Col. ii. 9), and Who has taken our
Nature, and into Whose Body we all are engrafted, and of
Whose Fulness we all receive, and grace for grace. (John i.
16.
Witenes blessed in and by Christ, than we are injured
in and by Adam. Theophyl.
Justification and Sanctification in Christ is a far more exu-
berant work, a more glorious triumph of divine love and mercy,
than universal Death, consequent on original Sin from Adam, is of
Divine justice and peep
Adam deprived us of Paradise, but Christ gives us Heaven;
and in proportion as Heaven is higher than Paradise, so is our
gain in t greater than our loss in Adam. Cp. By. Andrewes,
ii. 168,
Thus, where Sin abounded, there did Grace much more
ind.
Besides, the First Adam was only Man; and as children of
Adam we are only men; but the Second Adam is God and Man,
and in Him our Nature is joined to the Nature of God, and by
224
ROMANS V. 16—20.
τοῦ Θεοῦ καὶ ἡ δωρεὰ ἐν χάριτι τῇ τοῦ ἑνὸς ἀνθρώπου ᾿Ιησοῦ Χριστοῦ εἰς τοὺς
πολλοὺς ἐπερίσσευσε.
16 Καὶ οὐχ ὡς δι’ ἑνὸς ἁμαρτήσαντος, τὸ δώρημα' τὸ μὲν γὰρ κρῖμα ἐξ
ἑνὸς εἰς κατάκριμα, τὸ δὲ χάρισμα ἐκ πολλῶν παραπτωμάτων εἰς δικαίωμα.
17 Ei γὰρ τῷ τοῦ ἑνὸς παραπτώματι ὁ θάνατος ἐβασίλευσε διὰ τοῦ ἑνὸς, πολλῷ
γὰρ τῷ ραπτώμ ῷ
μᾶλλον οἱ τὴν περισσείαν τῆς χάριτος καὶ τῆς δωρεᾶς τῆς δικαιοσύνης λαμ-
βάνοντες ἐν ζωῇ βασιλεύσουσι διὰ τοῦ ἑνὸς ᾿Ιησοῦ Χριστοῦ.
18” Apa οὖν ὡς δι’ ἑνὸς παραπτώματος εἰς πάντας ἀνθρώπους εἰς κατάκριμα,
4 ‘ 5 ε , ᾽ , > , > 8 4 a 19σ
οὕτω καὶ δι ἑνὸς δικαιώματος εἰς πάντας ἀνθρώπους εἰς δικαίωσιν ζωῆς. 5 Ὧσ-
περ γὰρ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστάθησαν οἱ
neh, 4. 1δ.
& 7. 8.
Gal. 3. 19, 23.
πολλοὶ, οὕτω καὶ διὰ τῆς ὑπακοῆς τοῦ ἑνὸς δίκαιοι κατασταθήσονται ot πολλοί.
2 ® Νόμος δὲ παρεισῆλθεν ἵνα πλεονάσῃ τὸ παράπτωμα. Οὗ δὲ ἐπλεόνασεν
His Incarnation, and by our baptismal incorporation into Him,
we have been made God’s children, and partakers of the divine
nature (2 Pet. i. 4), and so are advanced to a far higher dignity
than ever Adam enjoyed, or we could have enjoyed as children of
Adam.
— of πολλοῆ the many, i.e. all. See Winer, p. 100, and
’ the following observations of Dr. R. Bentley (Sermon on 2 Cor.
ii, 17, p. 244, ed. 1838) :
After the Apostle had said (v.12), that by one man sin
entered into the world, and death by sin, and so death passed
upon all men (eis πάντας ἀνθρώπου"), for that all have sinned ; in
the reddition of this sentence (v. 15), he says, for if through the
offence (τοῦ ἑνὸς) of one (of πολλοὶ) many be dead (so our
Translators), much more the ἐπα of God by (τοῦ ἑνὸς) one
man, Jesus Christ, hath abounded (εἰς rods woAAobs) unto many.
Now who would not wish that they had kept the articles in the
version, which they saw in the original? Jf through the offence
of the one (that is, Adam), the many Aave died, much more the
grace of God by the one man Jesus Christ hath abounded unto
the many. By this accurate version, some hurtful mistakes about
partial redemption and absolute reprobation, had been happily
revented ; our English readers had then seen what several of the
Fathers saw and testified, that of πολλοὶ, the many, in an anti-
thesis to the one, are equivalent to πάντες, all (in v. 12), and
comprehend the whole multitude, the entire species of mankind,
exclusive only of the one. So again (v. 18 and 19 of the same
chapter), our Translators have repeated the like mistake, where,
when the Apostle had said, that as the offence of one was upon
all men (els πάντας dv8péxous) to condemnation, so the righteous-
ness of one was upon ALL MEN ἰ0 justification; for, adds he, as
by (τοῦ évds) the one man’s disobedience (οἱ πολλοὶ) the many
were made sinners, so by the obedience (τοῦ évds) of THE ONE
(of πολλοὶ) the many shall be made righteous. By this version
the reader is admonished and guided to remark that the many in
Ὁ. 19 are the same as πάντες, all, in the 18th, that is, as before,
τῶν πάντων, of the whole race of men, exclusive of himself,
agreeably to that of St. John (1 Epist. ii. 2), He is the propitia-
tion for our sins, and not for ours only, but also for those of
the WHOLE WoRLD; and to that of St. Paul (1 Tim. ii. 6), Christ
Jesus, Who gave Himself (ἀντίλντρον ὑπὲρ πάντων) a ransom
for ALL.
- 16. Kal οὐχ «.7.A.] And not, as through one who sinned
were the consequences of that sin, so likewise was that which was
yiven in Christ. For the judgment indeed came from one,
Adam, to condemnation of his posterity (see ν. 18), all mankind;
but the free grace in Christ came forth from many transgres-
sions (actually committed by mankind) fo their state of accept-
ance with God.
The sin of Adam brought, by a natural consequence, judg-
ment on himself, and condemnation on his posterity. They were
by virtue of their descent from him, in a condemned state. And
besides this, they were guilty of many actual sins (παραπτώματα,
prevaricationes) in their own persons. But Christ not only
takes away the guilt of original sin (in their Baptism), but He
alao remits actual ain by the cleansing and saving efficacy of His
Blood.
On the words δικαίωμα, δικαίωσις, δικαιοσύνη, as used here
and v. 18, it is to be observed that the usual sense of the verb
δικαιοῦν in the LXX and New Testament, is to deem and
account just and righteous. See above, iii. 4.24; v. 1.
Ἢ Hence δικαίωμα is that which is accounted just, and sig-
nifies,—
(1) what is ordained as such; as a statule or decree. See
i. 32; ii. 26; viii. 5.
jusium. And
(2) a state of acceptance as righteous by God (Rev. xix. 2), 8
recognized condition of being counted just and approved by Him.
The word δικαίωσις represents the aciion of the Legislator
Judge, either
( in promulgating a decree as just, or
2) in declaring a person righteous, and recognizing him as
such, i. e. in Justification,
The word δικαιοσύνη signifies the habit or quality of him
who is δίκαιος, or righteous, as God is, the Author of all right-
eousness; or as man, in whom he is made a member of Christ,
“the Lord our Righteousness.” See above on i. 17 ; iii. 21.
The word δικαίωμα must bear the same meaning here as in
v. 18; and that meaning, as illustrated by the context, seems to
be, a condition of approval, and state of acceptance, as righteous,
with God.
17. Ei γάρ] For if by the transgression of the one man, Adam,
Death reigned as a King over us, by means of that one man,
much more shgll they, who are the recipients of the super-
abundance of grace (which in blessing far exceeds the curse
inherited from Adam), and of the free gift of righteousness in
Christ their Head, "" manifest in the flesh,” and who have in
those gifts a present pledge of future and eternal glory, reign az
kings in life by means of the one man who is Jesus their
Saviour, and the Christ, the Anointed One of God.
Instead of τῷ τοῦ ἑνὸς, A, D, E have ἐν ἑνὶ, which is
received by Griesb. and Tisch., and Ὁ, E have ἐν τῷ ἑνί.
The reading in the text has high authority in its favour, and
is retained piers and Alford.
18. “Apa οὖν] Therefore as through one transgression of Adam,
the sentence was unto all men to condemnation, so through one
state of acceptance with God, namely, through the justified con-
dition of Jesus Christ “the righteous’’ (who has been declared
by God to be righteous, by His Resurrection from the Dead: see
above, iv. 25), and by His Ascension into heaven, and by His
Session in glory, in our Human Nature, at God’s Right Hand in
heaven, the sentence of condemnation is reversed ; and the sen-
tence now is unio all men to Justification of life; namely, to
that Justification, which is the beginning of our life in Christ,
and has its fuller growth in our Sanctification, and its final con-
summation in Life everlasting with Him in heavenly Glory.
Some learned Expositors render δικαίωμα righteous act here,
and Justification in v. 16.
But the word (δικαίωμα) must bear the same sense in both
places; and if δικαίωμα is only a righteous act, it can hardly be
distinguished from ὑπακοὴ in v. 19.
Besides, it is not so much by Christ’s righteous act in dying
for us, that we are declared righteous, as by his justified state
after His Resurrection, to which that act led. See on iv. 25.
It is by His Resurrection, whereby we rose in Him from the
grave, and it is in His glorified humanity that we are recognized
by God to be righteous, as seen in Christ risen from the dead.
Our δικαίωσις εἰς ζωὴν is a sentence consequent on His δικαίωμα,
and His δικαιοσύνη is specially imputed and imparted to us in
our Baptism, which is a representation of His Resurrection ;
and then, by God’s act of Justification (δικαίωσις) we enter into a
justified state (δικαίωμα), and are solemnly and publicly accepted
by God “in the Beloved’ (Eph. i. 6).
See the beginning of the next Chapter with reference to
se ar (vi. 2—4).
. Νόμος δὲ παρεισῆλθεν] But the Law came in, incidentally.
This is an answer to supposed objection ;
Compare the Latin jubeo, jussum, jus,
ww
‘ROMANS V. 21. ~ 225
ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις, 2 ἵνα
τῷ θανάτῳ, οὕτω καὶ ἡ χάρις βασιλεύσῃ διὰ
Ἰησοῦ Χριστοῦ τοῦ Κυρίον ἡμῶν.
If what you have said be true, what was the use of the Law ?
Do you not condemn the Law, and disparage ita Giver, God ?
No, replies the Apostle, the Law παρεισῆλθεν, i.e. it came
in, as it were, dside and parenthelically, “ per occasionem,’’ and
not by any direct essential necessity. For the Moral Law given
by Moses was only a republication of the Natural Law.
On this point, see Bp. Andrewes on the Ten Command-
ments, p. 62 (Lond. 1650, fol.), who says, ‘‘ The Law Moral was
known before Moses—written in men’s hearts;’’ and this he
proves, going through each commandment of the Decalogue
seriatim, p. 63—65.
But by reason of men’s corruption and Satan’s malice
blinding their eyes, their light became dim (p. 68), and they
walked in the vanity of their hearts. And then the Moral Law
was written on Tables by God. Thus the Law παρεισῆλθεν, as
it were per accidens, by occasion of man’s sin, by way of digres-
sion or episode—it came in, as it were, by a side door (see above
on v. 12), and it came in, as it were, into a side-Chapel, i.e. to a
i nation, and not to the general Temple of the World ;
and it came in merely as a passenger, to tarry only for a short time,
as far as it was a special di: ion to a icular Nation, the
Jews; and it was not even a full restoration of the Original Law,
for it said nothing of many duties, e. g. of Prayer, and it was in
its letter mainly negative and prohibitory. It was reserved for
the Gospel to display the Moral Law as given at the beginoing,
and in more than all its original amplitude, dignity, beauty, and
purity.
See this excellently proved by Bp. Taylor, Preface to his
Life of Christ, p. xxvi—xl, ed. Lond. 1811.
— ἵνα πλεονάσῃ τὸ παράπτωμα) in order that the tranagres-
sion might abound. He does not say that the Law came in, in
order that sin (ἁμαρτία) might abound ; but in order that /rans-
gression might ebound. παράπτωμα, transgressio, prevari-
catio, is properly a swerving-aside, and: declension from a fixed
standard of right, or a /respass across a line of demartation. One
and the same act of sin becomes more clearly an act of transgres-
sion, in proportion as the Standard of right is more clearly dis-
played, and the line of demarcation is more clearly drawn.
In the Mosaic Law the Standard of Right (which had been
distorted by men’s sins) was more clearly set up, and the line
of demarcation (which had been almost effaced by the over-
flowing of iniquity) was clearly traced. And thus sin became
more clearly transgression; and the Law was given for this
express purpose, that this character of sin, as “‘ delictum,”” might
be evident, and that thus the transgression might be multiplied.
The Law came in, nof in order that man might be more
sinful, heaven forbid! ((Ecumen.) but in order that sin might
more clearly be shown to be transgression. It proved the super-
abundance of the inundation, as graduated posts in a river mark
the rising of a flood. St. Paul interprets himself (vii. 13) ἵνα
Φανῇ ἁμαρτία.
The Law came forth from God to convince the world of its
frailty, and of its degeneracy from the original divine Law of
‘primeval Tradition, and from the Law of Conscience and Reason ;
and in order to chasten and heal men's pride and presumption,
and to reduce men to a humble and teachable state, and to call
all to Repentance, and to prepare them to receive with gratitude
the Gospel of Grace, and to show the gracious mercy of its mes-
sage, and the priceless value of Christ’s Blood, and the blessed-
ness of Faith, so that where Sin had reigned by Death, Grace
might reign by Justification to Eternal Life through Christ.
This has been admirably ex by S. Augustine, de-
scribing the moral state of Mankind before the delivery of the
Law, and God’s design in giving the Law :
‘Qui eegrotabant, sanos se esse putabant ; acceperunt Legem,
quam implere non poterant; didicerunt in quo morbo essent, et
imploraverunt manus medici: voluerunt sanari, quia cognoverunt
se laborare : quod non cognoscerent, nisi datam Legem implere
non ἢ, Innocens enim homo sibi videbatur, et ex ips&
superbia innocentize falsee insanior fiebat. Ad domandam ergo
euperbiam, et ad denudandam, data est Lex; non ad liberandos
e@grotos, sed ad convincendos superbos. Data est Lex, que
proderet morbos, non que tolleret. Utilis ergo erat Lex ad
prodenda peccata, quia reus homo abundantius factus ex pre-
varicatione Legis, edomit& superbid implorare auxiliam
miserantis. Attendite Apostolum: Ler subintravit ul abundaret
delictum ; ubi autem abundavit delictum, superabundavit et
gratia. Quid est Lex subintravit ut abundaret delictum? Sicut
alio loco dicit, Ubi enim non est Lex, nec prevaricatio (iv. 15).
Vou. I1.—Paar III,
ὥσπερ ἐβασίλευσεν ἡ ἁμαρτία ἐν
δικαιοσύνης εἰς ζωὴν αἰώνιον, διὰ
Peccator homo potest dici ante Legem, prevaricator non potest.
Cam autem accepté Lege peccaverit, non solum peccator, sed
etiam prevaricator invenitur.
“‘Ciim ergo prevaricatio adjuncta sit peccato, ideo abundavit
delictum. Abundante autem delicto, discit humana saperbia
tandem subjici, et confiteri Deo, et dicere Infirmus sum. Dicere
etiam verba illa Psalmi, quee non dicit nisi anima humiliate:
Ego dizi, Domine, miserere mei, sana animam meam, quoniam
peccavi tibi (Ps. xli. 4). Dicat ergo hoc anima infirma, saltem
convicta icationem; et non sanata, sed demonstrata,
"Ὁ 5. Augustine (Serm. 125).
“Ad hoc Lex (Moysis) data est ut superdo infirmitatem.
suam notam faceret, infirmo poenitentiam suaderet. Ad hoc Lex
data est, ut vulnera ostenderet peccatorum que Gratia (Evangelii)
nae sanaret.” Augustine. See on Ps. 102, Tract. 3 in
ohan.
See above, Zniroduction to the Epistle, p. 188—190, and
Gal. iii. 19, and below, vii. 7. 13. 25.
31. ἐβασίλευσεν} reigned as a King over us. By this word,
in which Sin is described as a βασιλεὺς opposed to Christ our
true King, and as having a Kingdom opposed to the βασιλεία of
Christ, St. Paul prepares us for his argument founded on this
comparison in the next chapter.
— διὰ δικαιοσύνης els (why aldnov] for righteousness unio
eternal life. Thus Christ is declared to be our Righteousness, not
only for our delivery from eternal death, but also for inheritance
of eternal /ife.
This is carefully to be noted, because in this important
matter the truth has been obscured by the teaching of a large
portion of the Western Church.
See Bp. Andrewes’ Sermon on Justification in Christ’s
Name, “ This is the Name whereby He shall be called, The Lonp
our Ricureousness.” (Vol. v. p. 104—126.)
So far as it concerneth the satisfaction for sin, and our escaping
from eternal death, the Church of Rome taketh this Name (“‘ The
Lord our Righteousness ”’) aright; and that term, which a great
while seemed harsh unto them, now they find no such absurdity
in it that Christ’s righteousness and merits are imputed to us.
So saith Bellarmine: Et hoc modo non esset absurdum, si quis
diceret, nobis imputari Chrisli justiliam et merita, ciim nobis
donentur et applicentur, ac si nos ipsi Deo satigfeciesemus. (Do
Justif. 2.10; 2.11.) And again, Solus Christus pro salute nostré
saligfacere poluit, ef re ipsd ex justitid satisfecit, et illa satis-
JSactio nobis donatur et applicatur et nostra repuiatur, cum Deo
reconciliamur et justificamur.
So that this point is meetly well cleared now. Thus they
understand this Name in that part of righteousness which is satis-
Sactory for punishment ; and there they say with us, as we with
Essay, In Jehovd justitia nostra.
But in the positive justice, or that thereof which is
meritorious for reward, there fall they into a fancy that they may
give it over, and suppose that justifia ἃ Domino, ‘a righteousness
from God,” they grant, yet inherent in themselves without the
righteousness that is in Christ, will serve them; whereof they
have a good conceit that it will endure God’s justice, and standeth
not by acceptation. So by this means shrink they up the Name;
and though they leave the full sound, yet take they half the sense
from it.
And as we blame them for that, so likewise for this no less,
that if they will needs have it a part of justice, they allow not
Christ’s Name as full in this part as in the former. For there they
allow imputation, but here they do not. For I ask, What is the
reason why in the other part of satisfaction for sin we need Christ's
righteousness to be accounted ours? The reason is, saith Beller-
mine, Non acceptat Deus in veram satisfactionem pro peccato
nisi justitiam infinitam, quoniam peccatum offensa est infinita.
(De Justif. 2.5.) If that be the reason, that ‘it must have an
infinite satisfaction, because the offence is infinite,” we reason, ἃ
pari, there must also be an infinite merit, because the reward is
no less infinite. Else by what proportion do they proceed, or at
what beam do they weigh these twain, that cannot counterpoise
an infinite sin but with an infinite satisfaction, and think they
can weigh down a reward every way as infinite with a merit, to
say the least, surely not infinite? Why should there be a neces-
sary use of the sacrifice of Christ's death for the one, and not a
use full as necessary of the oblation of His life for the other?
Or how cometh it to pass, that no less than the one will serve to
Sree us from eternal death, and a great deal less will serve to.
entitle us to eternal life? Is there not as cart ag ta
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ROMANS VI. 1—6.
VI. 1" Ti οὖν ἐροῦμεν ; ἐπιμένωμεν τῇ ἁμαρτίᾳ ἵνα ἡ χάρις πλεονάσῃ ;
3» Μὴ γῶώοιτο' οἵτινες ἀπεθάνομεν τῇ ἁμαρτίᾳ πῶς ἔτι ζήσομεν ἐν αὐτῇ ;
8 “Ἢ ἀγνοεῖτε ὅτι ὅσοι ἐβαπτίσθημεν εἰς Χριστὸν ᾿Ιησοῦν, εἰς τὸν θάνατον
αὐτοῦ ἐβαπτίσθημεν ; 4 ἃ συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν
θάνατον, ἵνα, ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ Πατρὸς, οὕτω
καὶ ἡμεῖς ἐν καινότητι ζωῆς περιτατήσωμεν. ὅ " Εἰ yap σύμφυτοι γεγόναμεν
τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ, ἀλλὰ καὶ τῆς ἀναστάσεως ἐσόμεθα, 5 ᾽ τοῦτο
purchase for us the crown of glory, as there is to redeem us from
the torments of hell? What difference is there? are they not
both equal, both alike infinite? Why is His death allowed solely
sufficient to put away sin? and why is not His life to be allowed
like solely sufficient to bring us to life? If in that the blessed
saints themselves,—were their sufferings never so great, yea,
though they endured never so cruel martyrdom,—if all those
could not serve to satisfy God’s justice for their sins, but it is the
death of Christ must deliver them ; is it not the very same reason,
that were their merits never so many, and their life never 90 holy,
yet that by them they could not, nor we cannot, challenge the
reward ; but it is the life and obedience of Christ that de justitié
must procure it for us all? For sure it is that Finili ad infinitum
nulla est proportio. Especially if we add hereunto, that as it
cannot be denied but to be finite, so withal that the ancient
Fathers seem further to be but meanly conceited of it, reckoning
it not to be full but defective, nor pure but defiled ; ‘and if it be
judged by the just judge, districté or cum districtione examinis ;
they be 8. Gregory's and S. Bernard’s words,— indeed, no right-
eousness at all. (S. Greg. Mor. 9.14. S. Bernard in Fest. Om.
8.8. Serm. 1, post. med.)
This then is the interpretation or meaning of this Name,
that as well in the one sense as the other Christ is “ our righteous-
ness ;’’ and as the prophet Esay putteth it down, in the amar
number, in Domino justilie nostra, as it were pto
these men, “ All our righteousnesses,” this as that, one as well as
the other, ‘‘are in the Lord.” (188. xlv. 24.) No abatement is
to be devised, the Name is not to be mangled or divided, but en-
tirely belongeth to Christ full and whole, and we call Him by it,
“ JEHOVAH JUSTITIA NOSTRA.” (Bp. Andrewes.)
Cu. VI. 1. ἐπιμένωμεν τῇ ἁμαρτίᾳ x.7.A.] May we continue
in sin? Is it right that we should remain on in sin, in order that
Grace may abound ?
Another supposed objection.
Tf, as you have just said (v. 20, 21), where sin abounded
Grace did much more abound, may we then continue in sin, in
order that Grace may abound ?
He proceeds to reply to this question raised by the Jews,
and also gives a caution against a licentious perversion, on the
part of Gentile Christians, of his doctrine of Free Grace into a
cloak of Licentiousness. Cp. 1 Pet. ii. 16.
Elz. has ἐπκιμενοῦμεν here; but the reading in the text, ἐπι-
μένωμεν, which is in A, B, C, ἢ, E, F, G, is preferable, as putting
the question (involving so monstrous a supposition) more mo-
destly, and as not assuming that the parties supposed are con-
tinuing in sin; which all who are Christians have renounced in
their Baptism, as he proceeds to show. Cp. υ. 15.
2. ofrives ἀπεθάνομεν τῇ ἁ.} we who died to sin. Observe
the aorist, we who died to sin at a certain time, namely (as he
proceeds to show in the next verse), in our ism.
The pronoun οἵτινες is more expressive than of, and involves
a logical argument. Since we died to sin, how can we live in it?
See i. 25.
3. me ἐβαπτίσθημεν eis] ali we who were baptized into
To be baptized into Christ is—
(1) To be born anew in Him (Tit. iii. 5), to be in
by Baptism into His Body (1 Cor. xii. 18), to be made s Member
of Him, and a partaker of blessings which are derived from
Him as Man and God.
And (2) to enter into a solemn engagement, and make s
public profession of Faith and Obedience to Him.
— els τὸν θάνατον αὐτοῦ ἐβαπτίσθημεν} we were baptized into
His Death.
(1) We were baptized into a belief of the redeeming and
saving efficacy of that Death as a propitiation for our sins, and the
sins of the whole world.
(2) We were baptized into it so as to partake of its benefits.
All baptismal grace flows from one source, the wounded side of
Christ dying on the Cross, from which “ came forth blood and
water” (John xix. 34) for the redemption and cleansing of all
whose nature He took, Who died in that nature for sin, and to
deliver them from its guilt and power, in order that we might live
by grace, here on earth, a life of holiness, and hereafter live for
ever in glory.
(3) Into conformity to it; that is, as Christ died and rose
again, so are we therein dead to sin, and alive to God. Being
baptized into that death, which was for sin, we, by the terms of
our Christian Being (began in Baptism), are dead unto sin, and
alive unto righteousness. Baptism pledges us to this. And
we should be contradicting the first principles of our existence if
we continued in sin. See Cyril (in Catena, pp. 58, 59).
In virtue of Christ’s Baptism in His own blood doth all our
Water-Baptism work; and therefore we are baptized info it,
into His Cross-Baptism, into His death. And we must die for
sin. And we must count ourselves dead unto sin. And that we
do when there is neither action, nor affection, nor any sign of life
in us foward sin, no more than there is in a dead body. Bp.
Andrewes (iii. 247; v. 431). .
In Baptism our sins are drowned and buried. (Chrys.) We
renounce them and are delivered from them, and leave them
there, as the Israelites did their enemies the Egyptians in the
depths of the Red Sea. And we emerge from the Baptismal Red
Sea of Christ's Blood, in order to enter on the road which leads
us to our heavenly Canaan.
From Baptism we rise to newness of life. And whatever
was transacted on the Cross of Christ, in His Burial, in His Re-
surrection, in His Ascension into heaven, was 50 trai as to
be a configuration of our Christian Life. For because of Christ’s
Cross, the Apostle says, “They who are Christ’s have crucified
the flesh with its sinful affections and lusts” (Gal. v. 24); and
because of His Burial he seys, ‘We are buried with Him by
Baptism into His Death ;’’ because of His Resurrection, ‘that as
Christ rose from the dead, 80 ought we to walk in newness of
life’ (Rom. vi. 4); and because of His Ascension and Session at
God’s right hand, he ssys, “If ye have risen with Christ, seek
those things which are above, where Christ sitteth at the right
hand of God” (Col. iii. 1). Augustine.
4. συνετάφημεν] Not only did we die with Christ, Who died
for sin, but we were also buried with Him into His death (εἰς
τὸν θάνατον) ; because we have not only a negative work, but a
positive one also; we have not only died unto sin, but we have
risen unto Righteousness. And Barial is as prior to
Resurrection. We are therefore “ buried with Him in Baptism,
wherein also we are risen with Him through the faith of the
operation of God ’’ (Col. ii. 12).
5. El γὰρ σύμφυτοι γεγόναμεν x.7.A.] For if we have become
connate (or born together) with Him by the likeness of His death,
surely we shall also become connate with Him by the likeness of
Hie resurrection.
ioplabaed By aa eorde: Aetop a, coro gs) tae Un reais
Υ̓ , as, οὕτω 20, in
verse. We have been already made like to Christ in our Bap-
tism. We have become connate with Him by that likeness,
inasmuch as we have died therein to sin, and have been born
thereby to the new life in Him, in order that we may grow and
bear fruit in Him.
Σύμφντος, from συμφύω, is connate. See 3 Mace. iii. 22. Sap.
xiii. 13. Hence it is used to signify what coalesces with sometbing
else, as in Amos ix. 13, LXX, and so signifies what grows to-
gether, as Trees in ἃ forest. (Zech. xi. 2, LXX.)
As to its use in secular authors, see Blom/. Eschyl. Ag. 106,
148, and the use of the verb συμφύεσθαι in Xenophon (Cyrop.
iv. 3, 4), and to describe the growing of man
in the Centaur, Lucian (Dial. Mort. i. p. 404), els ὃν συμπε-
φνκότες ἄνθρωπος καὶ θεός. Cp. Fritzsche, p. 370.
The sense here is, We have become connate with Christ in
the likeness of His Death in our Baptism. We have been made
members of Him, “bone of His bone, and fiesh of His flesh”
(cp. Eph. v. 30), and we shall also be connate with Him in the
likeness of His Resurrection.
For “ He will then change our vile bodies, 20 δ to be made
ROMANS VI. 7—11.
227
γινώσκοντες, ὅτι 6 παλαιὸς ἡμῶν ἄνθρωπος συνεσταυρώθη, ἵνα καταργηθῇ τὸ
σῶμα τῆς ἁμαρτίας, τοῦ μηκέτι δουλεύειν ἡμᾶς τῇ ἁμαρτίᾳ" ἴ5 ὁ γὰρ ἀποθανὼν «1 Pet.4.1.
δεδικαίωται ἀπὸ τῆς ἁμαρτίας.
8» Εἰ δὲ ἀπεθάνομεν σὺν Χριστῷ, πιστεύομεν ὅτι καὶ συζήσομεν αὐτῷ, b2Tim.3.n.
91 εἰδότες ὅτι Χριστὸς ἐγερθεὶς ἐκ νεκρῶν οὐκ ἔτι ἀποθνήσκει, θάνατος αὐτοῦ | Rev.1. 18.
οὐκ ἔτι κυριεύει" 1ῦ Σὸ γὰρ ἀπέθανε, τῇ ἁμαρτίᾳ ἀπέθανεν ἐφάπαξ, ὃ δὲ ζῇ, ζῇ x Luxe. τι.
τῷ Θεῷ.
Heb. 9. 27, 28.
111 οὕτω καὶ ὑμεῖς λογίζεσθε ἑαυτοὺς νεκροὺς μὲν τῇ ἁμαρτίᾳ, ζῶντας δὲ τῷ 1921-219.
Θεῷ ἐν Χριστῷ Ἰησοῦ.
Jike unto His own glorious body " (Phil. iii. 21). Cp. 1 Cor. xv.
Ἐπ pom lead σύ
me nterpreters construe σύμφυτοι with ὁμοιώματι,
and render it “ united with the likeness;” but this seems rather
to weaken the force of the words, and we can hardly be said to
be σύμφυτοι with a thing; but it is an instructive and cheering
truth, that we are σύμφυτοι, connate, with a Person, and that
etiss sf tin caheastive Epere cher cassava ty cane tes
t sul ive Χριστῷ μφυτοι, by using the
ναὸ συνασταυράθη ino smi manner i he nest vor
is sense is expressed 8. Cyril here (in Catend, p. 61),
τὸ μὲν σύμφυτοι, τὸ οἱονεὶ σύμμορφοι καὶ arseearas oe
Diodorus says (adopting the metaphor from a tree or shrub,
φυτὸν, which many ancient Expositors rightly, as it seems, sup-
pose to be used in this passage), "" As shrubs (φυτὰ) coalesce one
with another, so they who are baptized into Christ’s death are
united with Him by Faith.”
and considers us as engrafted on that tree, and thus made paer-
See Origen. Si
ἣ Valg., Arabic
render σύμφυτοι by “ planted together.”’
6. ὁ παλαιὸς ἡμῶν ς συνεσταυρώθη}) our old man was
crucified together, i.e. with Christ, Who, by the satisfaction and
Thus the Apostle teaches that the doctrine of our New Birth
in Baptism is ἃ practical doctrine, and is indeed the root of all
ee αῤϊλοβόρν Sic es dria ὟΣ
-- καταργηθῇ τὸ σῶμα τῆς ἁμαρτ in or that the
body of Sin might be destroyed. 1
Sin is personified by the Apostle; it is represented as a King
(vv. 12. 14), and as a Commander; and so the Body of Sin is
here our body, so far as it is the seat and instrument of Sin, and
the Slave of Sin. Cp. Origen (in Cat. p. 68).
Compare the ex τὸ σῶμα τῆς ταπεινώσεως ἡμῶν,
“the body of our humiliation” (Phil. iii. 21); that is, our body,
ΒΟ far as it is the seat and sphere of the vileness and debasement
of this‘lower world, as contrasted with the body of future glori-
Sication. In neither case is the personal identity of the body
Grp fa but the condition and functions of the body are
Our Old Man was cracified with Christ, in order that this
Body of Sin might be destroyed in us by Christ’s death, the virtue
ioe ee
into Him.
Therefore the Church teaches in her Catechism that the
inward grace of Baptism is ‘‘a death unto sin, and ἃ new birth
unto righteousness; and declares in her Baptismal Office that
our “ Christian Profession is to follow the example of our Saviour
Christ, and to be made like unto Him, that, as He died for us, 50
should we who are baptized die from sin, and rise again unto
righteousness, continually mortifying all our evil and corrupt af-
sense ir arr ry pyar wy, οἰτυφηρότω
i Ἂ ᾿ ing Apostle, she in
her i πῶς “0 mercifal God, ὁ that the Olt ddam
in this child may be so buried, that the New Man may be raised
up in him; grant that all carnal affections may die in him, and
thst all things belonging to the Spirit may live and grow in him;
grant that he being dead unto sin, and living unto righteousness,
and being buried with Christ in His deatb, may utterly abolish
the whole Jody of sin; and that as he is made partaker of the
death of Thy Son, he may also be partaker of His resurrection.’’
St. Paul does not say, and this prayer does not affirm, that
the body of sin Aas been already utterly abolished, but that a
power has been given us to strive against it, and to be no longer,
what we were before, the Slaves of Sin as our Master, the
Soldiers of Sin as our Leader. ‘‘ Quamdiu vivis, peccatum ne-
cesse est esse in membris tuis. Saltem illi regnum auferatur ;
non fiat quod jubet.”” Augustine (in Ioban. Tract. 41). Gennadius
(in Caten. p. 68).
To cease from sin, understanding by “‘sin,”’ from sin alte-
gether, that is a higher perfection than this life will bear, but, as
the Apostle expoundeth himself in the next words, ‘Ne regnet
peccatum ” (Rom. vi. 12); that is, from the dominion of sin to
cease, we may come thus far “ne regnet,” that Sin reign not,
weer not ἃ crown, sit not in a throne, hold no parliaments within
us, give us no laws,—that we serve it not. (v. 6.) To die to the
dominion of sin, that by the grace of we may, and that we
must, account for. By. Andrewes (ii. p. 200).
7. ὁ γὰρ ἀποθανών) he that is dead hath been set free from
the bondage of sin. “The small and the great are there (in the
see iw the servant is free from his master" (Job iii. 19). -
Cp. 1 Pet. iv. 1, ὁ παθὼν ἐν σαρκὶ πέπανται fas. And
8. Basil (de Baptismo, 1, 2, § 15) interprets St. Paul’s word
δεδικαίωται by ἠλευθέρωται, ἀπήλλακται.
8. Εἰ δὲ ἀπεθάνομεν σὺν Χριστῷ) But if we died with Christ ..
in our baptism. (See ο. 3.) This death takes place once. Christ
died once, we are baptized once. There is no second Baptism, as
there is no second death of Christ. ( Diodorus.)
9---11. Χριστὸς eyepOels] As Christ, having died once, and
having risen from the dead, dieth no more again, but liveth eter-
nally to God, so we Christians, who have been baptized into
Christ’s death, end at our Baptism died once for all to sin, can no
more (if we live consistently with our Christian name and pro-
foaten) re-enter the grave of sin; but having risen from that
grave by e spiritual Resurrection in our Baptism, we are pledged
to live for ever, in newness of life, to God in Christ.
We who have passed the Red Sea in our Baptism, and have
left our ghostly enemies in its waters, cannot return to
but must march onward to Canaan, if we are true Israelites. .
By. Andrewes’ Sermon on these verses, ii. p. 187—205.
10. ὃ γὰρ ἀπέθανε, τῇ ἁμαρτίᾳ ἀπέθανεν ἐφάπαξ) for in that
He (Christ) died, He died unto sin once for all.
Christ died unto sin, not as to any hold which sin had on
Him personally, but as to that power which sin exercised over
the whole Auman race, of which He was the Representative and
Proxy, bearing ἑλεῖν sins, and receiving the wages due for those
sins, namely Death.
But now, after He has paid once for all that penalty by His
Death, Death has no more any claim upon Him; it cannot exer-
cise any more dominion over Him. Cp. Heb. ix. 28, the best
comment on this text.
— ῷξ) τῷ @cG] He liveth to God, Who is Everlasting, cp.
Luke xx. 38; and therefore He cannot be overcome by Death.
He now liveth to God, having been raised by Him from the
Grave, and being enthroned at His right hand, and having all
en to Him in heaven and earth xxviii. 18), and
as having all Judgment committed to Him by the Father (John
y. 22), til! He has put all His enemies, among whom is Death
iteelf, under His feet, when He, as God-Man, will reign with the
Father for ever, and 20 God will be all in all. See 1 Cor. xv.
24—28.
11. μέν] Elz. adds εἶναι, not in A, Ὁ, E, F,G. Also Bis.
has τῷ Κυρίῳ ἡμῶν after bee against the best authorities.
α
ROMANS VI. 12—21.
12 Μὴ οὖν βασιλευέτω ἡ ἁμαρτία ἐν τῷ θνητῷ ὑμῶν σώματι, εἰς τὸ ὑπακούειν
ταῖς ἐπιθυμίαις αὐτοῦ" 13" μηδὲ παριστάνετε τὰ μέλη ὑμῶν ὅπλα ἀδικίας τῇ
ἁμαρτίᾳ, ἀλλὰ παραστήσατε ἑαυτοὺς τῷ Θεῷ, ὡς ἐκ νεκρῶν ζῶντας, καὶ τὰ μέλη
ὑμῶν ὅπλα δικαιοσύνης τῷ Beg: }4 ἁμαρτία γὰρ ὑμῶν οὐ κυριεύσει: οὐ γάρ
ἐστε ὑπὸ νόμον, ἀλλὰ ὑπὸ χάρω.
n Gal. 3.18, 19.
Μὴ γένοιτο: 16°
o Jobn 8. 84.
2 Pet. 2. 19.
1δ » Τί οὖν; ἁμαρτήσωμεν, ὅτι οὐκ ἐσμὲν ὑπὸ νόμον, ἀλλὰ ὑπὸ χάριν ;
οὐκ οἴδατε ὅτι ᾧ παριστάνετε ἑαυτοὺς δούλους εἰς ὑπακοὴν,
A 72 @e , » ε , 3 , a ε a 3 ,
δοῦλοί ἐστε ᾧ ὑπακούετε, ἤτοι ἁμαρτίας, εἰς θάνατον, ἣ ὑπακοῆς εἰς δικαιοσύνην ;
Ἰ Χάρις δὲ τῷ Θεῷ, ὅτι ἦτε δοῦλοι τῆς ἁμαρτίας, ὑπηκούσατε δὲ ἐκ καρδίας εἰς
3. θηῃτε τῇ δικαιοσύνῃ.
ὃν παρεδόθητε τύπον διδαχῆς" 18" ἐλευθερωθέντες δὲ ἀπὸ τῆς ἁμαρτίας, ἐδουλώ-
19 ᾿Ανθρώπινον λέγω διὰ τὴν ἀσθίνειαν τῆς σαρκὸς ὑμῶν. Ὥσπερ γὰρ
παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ καὶ τῇ ἀνομίᾳ εἰς τὴν ἀνομίαν,
οὕτω νῦν παραστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ δικαιοσύνῃ εἰς ἁγιασμόν.
q John 8. 84.
% «ὍὍτε γὰρ δοῦλοι Fre τῆς ἁμαρτίας, ἐλεύθεροι ἦτε τῇ δικαιοσύνῃ.
3) Τίνα οὖν καρπὸν εἴχετε τότε ἐφ᾽ οἷς νῦν ἐπαισχύνεσθε ; τὸ γὰρ τέλος
12. ἐν τῷ θνητῷ ὑ. σώματι) in your mortal body. The con-
sideration of the mortality of the body is suggested as an argu-
ment against submission to the dominion of sin; since the body
must soon die, the pleasures of sin, in the body of sin (v. 6), can
be but only of short duration; and since Death will be followed
by Resurrection and Judgment, when we must give an account of
the works done in our mortal bodies, and receive bodies clothed
with immortal glory, or bodies condemned to everlasting shame.
We have risen now from the death of sin, in order that we
may rise from the grave to everlasting glory hereafter. (Theodorus.)
18. ὅπλα] Do not wield arms for sin. Do not be soldiers in
an army fighting in such a cause, under such a General; you,
who have been enlisted under the banner of the Cross as soldiers
. of Christ, the Captain of your salvation. See above on σ. 6,
below on υ. 23.
— παραστήσατε] Observe the change of tense from παρ-
ἐστάνετε to παραστήσατε, showing an act to be done once for all,
and never to be revoked or to need repetition.
15. τί οὖν; What then? He meets an objection started by
a Jewish opponent. (Gennadius.)
-- σωμεν may we commil sin? So A, B, C, D, E, I,
K. Elz. ἁμαρτήσομεν (see v. 1). The inadmissible hypothesis is
put more gently in the conjunctive.
— οὐκ ἐσμὲν ὑπὸ νόμον] we are not under the Law. Can it
then be said that Christians are released from obedience to the
Moral Law? Certainly not. This (says Bp. Sanderson, iii. p.
294) is a pestilent error, and of very dangerous consequence.
Great offenders this way are the Libertines and Antinomists, who
uite cancel the whole Law of God under pretence of Christian
Liberty. Cp. Augustine (c. Faustum Manich. libb. xvii. xviii.).
Not to wade far into a controversy, it shall suffice to propoand
one distinction which, well heeded and rightly applied, will clear
the whole point concerning the abrogation and the obligation of
the Moral Law in the New Testament. The Law then may be
considered either as a Rule, or as a Covenant. Christ hath freed
all believers from the rigour and curse of the Law considered as a
Covenant, but He hath not freed them from obedience to the
Law considered as a Rule. We are now translated from the Co-
venant of the Law into the Covenant of Grace. But what is all
this to the Rule? That is still where it was, even as the nature
of Good and Evil are still the same. By. Sanderson.
Hence St. Paul tells them (v. 18) that by being made free
Jrom sin, they have become servants io righteousness; and he
condemns ἀνομία, or law-less ness (v. 19).
On this point see on Gal. ii. 19; iii. 13, and below on vii. 4— 6.
11. Χάρις δὲ τῷ Θεῷ, ὅτι ἦτε] Thanks be to God that ye were
formerly, but no longer are. This is a mode of speaking where a
bad thing is represented as compsratively good, so that the su-
periority of what is contrasted with it may appear more clear. See
on Matt. xi. 25. Luke x. 21.
Winer (Gr. Gr. 554) resolves it into ὄντες ποτὲ... ὑκ-
ηκούσατε. Cp. Luke xxiv. 18,
— els ὃν παρεδόθητε τύπον] You readily obeyed the mould
of Christian Faith and Practice, into which, at your baptism, you
"were poured, as it were, like soft, ductile, and fluent metal, in
order to be cast, and take its form. You obeyed this mould, you
were not rigid and obstinate, but were plastic, and pliant, and
assumed it readily. F
A metaphor, suggesting itself to the Apostle in the city
where he was writing this Epistle, Corinth, famous for casting
statues, &c., in bronze. Cp. vii. 8. The Philosophers of Greece
and Rome used a somewhat similar figure, drawn from sculpture
and metallurgy, speaking of the ideal εἰκὼν τοῦ καλοῦ, the “ effigies,
forma, facies, species, honesti.” See above on ii. 20, and the
Notes on Cicero, de Oratore i. v. 1, and on Aristophanes,
Nubes 995, Αἰδοῦς τἄγαλμ᾽ ἀναπλάττειν.
The Christian Life consists in having Christ’s image formed
in the soul, and in displaying it visibly in the life (Rom. viii.
29. Col. iii. 10).
19. ᾿Ανθρώπινον λέγω) I am speaking humanly (see Gal. iii.
16; 1 Cor. ix. 8); in discoursing of divine things, I am using
similitades taken from man and his condition, i.e. as a slave,
under a hard master, Sin (v. 6. 12. 16, 17), or as dead (v. 2. 7),
or as soldiers serving in a camp under a General (see v. 13,
and 23). You were slaves to Sin once, and then you were-in a
hard bondage; you have been emancipated by Christ, and your
liberty consists in serving Him. Therefore obey Him, and so be
free. You died to sin in your baptism, and so you were made
alive; but if you fall back into sin, you die. You were once
slaves in the household of Sin, receiving wages, which is death
(v. 23). Now you are servants of Christ, Who gives you ever-
lasting life.
— διὰ τὴν ἀσθένειαν τῆς σαρκὸς ὑμῶν) I am using these
figures, drawn from Auman affairs, not as if they were perfect
illustrations of divine things, bat on account of the infirmity of
your flesh requiring such a mode of instruction. Cp. above,
Gal. iv. 13, and 1 Cor. iii. 2.
— τῇ ἀκαθαρσίᾳ καὶ τῇ ἀνομίᾳ) to Impurity (namely, Sin
relative to yourselves as members of Christ, and temples of the
Holy Ghost) and to Lawlessness, namely, to Sin, as opposed to
God’s Law, which you perhaps imagine that you have obeyed,
and on which you have placed your hopes of Justification. ‘
— εἰς τὴν ἀνομίαν) unto Lawlessness; as the result of all
your labour. Ye yielded your members slaves to Lawlessness
(τῇ ἀνομίᾳ), not 80 as to derive any fruit to yourselves from your
service, or as ever to be freed from it, but 60 as to remain in your
abject slavery to it as the sum and substance, the end and reward
of all your drudgery. How different from the work of Faith
(i. 17), and from the service of God! (vv. 22, 23.)
— ἁγιασμόν) sanctification.
20. ἐλεύθεροι ἦτε τῇ δικαισούνῃ} ye were free in regard io
Righieousneas. Miserable freedom! Slavish Liberty! Eman-
cipation from serving God, which is perfect freedom, and deliver-
ance to the service of Satan, in penal chains of everlasting fire.
21. τὸ γάρ] B, D*, E, F, G have τὸ μὲν γὰρ, approved by
Lachm. and Meyer, perhaps rightly.
Here is the second answer to the question, “‘ May we sin
because we are under Grace?”
The first reply was, No; surely not; for in our Baptism we
died to sin (see v. 2-- 12). Now follows the second answer.
No; surely not; for by Sin we violate our allegiance to God,
Who gives life eternal to His servants, and (v. 23) we are like
ROMANS VI. 29, 23. ὙΠ΄. 1--ὅ.
229
ἐκείνων θάνατος. ™ Νυνὶ δὲ ἐλευθερωθέντες ἀπὸ τῆς ἁμαρτίας, δοῃλωθῶντες δὲ
τῷ Θεῷ, ἔχετε τὸν καρπὸν ὑμῶν εἰς ἁγιασμὸν, τὸ δὲ τέλος ζωὴν αἰώνιον.
33: Τὰ γὰρ ὀψώνια τῆς ἁμαρτίας θάνατος, τὸ δὲ χάρισμα τοῦ Θεοῦ ζωὴ αἰώνιος ται. - 2
ἐν Χριστῷ ᾿Ιησοῦ τῷ Κυρίῳ ἡμών.
VIL. 1 Ἢ ἀγνοεῖτε, ἀδελφοὶ, γινώσκουσι γὰρ νόμον λαλῶ, ὅτι ὁ νόμος κυ-
Gen. 2. 17.
1 Cor. 15, 21.
James 1, 15.
1 Pet. 1. 3.
preter τοῦ ἀνθρώπου, ἐφ᾽ ὅσον χρόνον ζῇ ; 5" ἡ γὰρ ὕπανδρος γυνὴ τῷ ζῶντι 21Cor.7.3,10,
ἀνδρὶ δέδεται νόμῳ' ἐὰν δὲ ἀποθάνῃ ὁ ἀνὴρ, κατήργηται ἀπὸ τοῦ νόμον τοῦ
ἀνδρός. °°” Apa οὖν ζῶντος τοῦ ἀνδρὸς μοιχαλὶς χρηματίσει, ἐὰν γένηται ἀνδρὶ ν Matt 5. 52.
ἑτέρῳ' ἐὰν δὲ ἀποθάνῃ ὁ ἀνὴρ, ἐλευθέρα ἐστὶν ἀπὸ τοῦ νόμου, τοῦ μὴ εἶναι
αὐτὴν μοιχαλίδα, γενομένην ἀνδρὶ ἑτέρῳ.
4 «ἴστε, ἀδελφοί μου, καὶ ὑμεῖς ἐθανατώθητε τῷ νόμῳ,
διὰ τοῦ σώματος τοῦ cobs. 2.
Gal. 2. 19, 20,
Χριστοῦ, εἰς τὸ γενέσθαι ὑμᾶς ἑτέρῳ, τῷ ἐκ νεκρῶν ἐγερθέντι, ἵνα καρποφορή- 5 5 18, 23.
σωμεν τῷ Θεῷ.
ν a A
5°°Ore yap ἦμεν ἐν τῇ σαρκὶ, τὰ παθήματα τῶν ἁμαρτιῶν τὰ διὰ τοῦ νόμον Ach 5.31.
Gal. δ. 19.
fugitives and renegades from Him, our heavenly Master, and we
become slaves, slaves of the worst master (see v. 16), whose
“ wages are death.”
38. Τὰ γὰρ ὀψώνια] The wages. Sin hed been personified by
the Apostle as a Master, having subjects and slaves, and also as a
General, having soldiers, wielding their arms in his service (see
Ὁ. 13), and now he speaks of them as receiving ὀψώνια, military
pay, from him, and that pay is death (Theod., Theoph.). ‘‘ Mors
diabolicee militia ut debit redditur.” Augustine (de gratiA et lib.
arb. 9).
— τὸ δὲ xdpiopa)] Eternal Life is not like ὀψώνια, or wages
due for service to God, as death is wages due for service to Sin.
But Eternal Life is a χάρισμα, or donative, a gratuity, or free
gift of God.
This difference is appropriately marked by the Apostle, who
-speaks of wages as received from Sin, and of a free-giff as re-
ceived from God. For neither does God give, what He gives, as
wages due for service from us, but as ἃ free gift; nor does Sin
give, what it gives, as a free gift, but as wages due. Besides,
the Apostle thus teaches, that death, which is the enemy of
Christ (1 Cor. xv. 26), is not designed for man by God, but that
death is given by Sin as wages to those who submit themselves
to its rule, and do its work. Origen.
‘When God rewards our works He crowps His own gifts.
Augustine.
— X.'L. τῷ Κυρίῳ ἡμῶν) Jeeus Chriel our Lord. Not Sin;
but Christ is your rea! Lord and Master. Be ye, therefore, His
Slaves, and ye shall be free; be ye His Soldiers, and ye shall
conquer, and receive an unfading crown of glory.
Cu. VII. 1. ὁ νόμος κυριεύει τοῦ ἀνθρώπου] The Law (of
Moses) is lord over the man—the human creature—whether man
or woman, as long as he or she lives. Cp. Chrys., Theodoret,
ἊΨ: ja. 83.
. ἢ γὰρ ὕπανδρος γυνή) The married woman has been bound,
and ἐξ bound, by the law to her living Ausband, i.e. to her
husband for his lifetime. But if her husband shall have died,
she is released from the law, which her hasband exercises over
her. See | Cor. vii. 39.
On the force of the δέδεται, see Winer, 243. Cp.
παραδέδοται Luke iv. 6, ἐλήλυθε v. 8. Hob. x. 14, τετελείωκεν.
8. χρηματίσει) she shall be called. See Acts xi. 26.
4. ἐθανατώθητε τῷ νόμῳ] ye were made dead to the law of
Moses, through the body of Christ, slain on the cross.
Ye were then made dead to the Law, that is, to its rigour and
curse, not to its moral requirements, as far as it was a republica-
tion of the Law of Nature, now fully proclaimed in the Gospel.
See above on Gal. ii. 19, and Rom. vi. 15, and below here on
verse 6.
The Apostle here speaks of the Mosaic Law as a Husband,
and of Human Nature as a Wife. He shows that, according to
the Mosaic Law itself, the bond of Matrimony is dissolved by
His comparison would natorally lead him to say that the
Lew is dead; and that Human Nature has now been absolved
from its obligation to the Law, by the death of the Law, so that
. Mankind may now be married to another Husband,—Christ.
But, in the application of his comparison, he speaks of the
aye as liberated by her own death from obligation to her
How did this application arise, and wherefore ?
(1) He had prepared the way for it, by saying (v. 1) that
the Law is lord of the human creature, man or woman, who is
subject to it, as long as ἐλαΐ person lives, and that by death he or
she is freed from that Law. And
(2) It is evident that a Ausband’s death is also the death
of the wife, az a wife to him; for she is no longer capable of
bearing children by him. :
(3) He was not willing to speak of the Mosaic Law as dead,
because in its morality, as a Rule, the Law lives for ever in the
Gospel (see v. 12) ; and also because he would not offend the Jews
by speaking of the Law as dead. Chrys., Ecumen.
(4) He does not speak of the Law being dead to them;
but he speaks of their being dead to the Law; because this
death of theirs was the beginning of their new Life in Christ, and
of their espousals to Him, their Second Husband.
had been made dead to the Law through the body
of Christ, the Second Adam, who was their tative, and
who underwent, as the universal Proxy of Mankind, the curse
due for Disobedience, and so liberated them from the Law.
They had become dead to the Law, through His body offered for
them on the cross, and thus they were released from the Law,
and were now enabled to another Husband. See Gal.
ii, 19, and iii. 13, the best interpretation of this text.
ΟΥ̓ were made dead to the Law through the body of
Christ, so that they might marry another Husband, inasmuch as
they died in Christ their Head, and were formed out of Him, as
Eve was out of Adam’s wounded side, and became His Bride.
Gennadius.
Ye have become the spouse of that Husband who has been
raised from the dead. Origen.
Ye were espoused to Him in baptism, when the benefits of
His death were conveyed to you, and ye were made members
of His Body; and He is now your Husband and Head. (Eph.
v. 29 -- 32. 2 Cor. xi. 2.)
— ἵνα xapropophowper] in order that we may bear fruil—as
in a prolific marriage.
5. Ὅτε ἦμεν ἐν τῇ σαρκί] While we were in the flesh—and not
in the spirit.
— τὰ παθήματα τῶν ἁμαρτιῶν τὰ διὰ τοῦ νόμου] the passions
of sins, those passions which were through the Law; by occasion
of the Law (see v. 7), but not caused by, the Law. ;
Let it not be imagined that the Apostle disparages the Law,
and so gives countenance to the Manicheean heresy. ‘‘ Absit hoc
ab animo qualiscunque Christiani!’’ Aug. (Serm. 153.)
When we were as yet in a carnal state, and had not been en-
into Christ, and had not as yet received the gift of the
Holy Ghost, these passions were then working in us, through the
Law ; because the essence of the carnal mind is Lawlessness; in
its pride it resents all control; and it rebels against the Law of
|, even because it ie Law, and decause it comes from God,
Whose Nature and Commandments, beiug essentially’ holy and
spiritual, are opposite to the nature and desires of the impure
and carnal mind. As the Apostle says, ‘the carnal mind is
Enmity against God, for it does not subjeet itself to the Law of
God, neither is it able to do so.”” (Rom. viii. 7.)
Thus the fleshly motions of unregenerated Nature worked in
us through the Law, and brought forth Death. Cp. Cyril (in
Catend, p. 79), and below, 9. 8; and see above, Introduction to
this Epistle, p. 189, 190. :
ἡμᾶς ἐν κα
ROMANS VIL 6—8. —
ἐνηργεῖτο ἐν τοῖς μέλεσιν ἡμῶν, εἰς τὸ καρποφορῆσαι τῷ θανάτῳ. °* Nuvi δὲ
κατηργήθημεν ἀπὸ τοῦ νόμου, ἀποθανόντες ἐν ᾧ κατειχόμεθα, ὥστε δουλεύειν
πνεύματος, καὶ οὗ παλαιότητι γράμματος.
Ο, 17. Τ1 Τί οὖν ἐροῦμεν ; ὁ νόμος ἁμαρτία; |
Μὴ γένοιτο: ᾿Αλλὰ τὴν ἁμαρτίαν οὐκ ἔγνων, εἰ μὴ διὰ νόμον! τήν τε γὰρ
ἐπιθυμίαν οὐκ ὕδειν, εἰ μὴ ὁ νόμος ἔλεγεν, Οὐκ ἐπιθυμήσ εις" ὃ "᾿Αφορμὴν
6. κατηργήθημεν ἀπὸ τοῦ νόμου] but now we have been set
Sree from the Law, i.e. from the curse and rigour of the Law as
a Covenant, not from the duty of obedience to the Law as a Rule,
which was first promulgated at the beginning by God Himself,
and was written by Him in the fleshly tables of men’s hearts,
and which Christ came not to destroy, but to spirituslize and
to fulfil, and which St. Paul declares to be spiritual, and which
he says that in his mind—his nobler part—he eserves, and in
which he delights after the inner man (υ. 14—22).
It must be carefully borne in mind that the Moral Law
existed before Moses, and has not been abrogated or invalidated,
but has been explained, enlarged, and confirmed by the Gospel.
It was before Adam. Α is well asked by Origen here, ‘‘ Was it
by the Law of Moses that Adam acknowledged his sin, and hid
himself from the presence of the Lord? (Gen. iii. 8.) Was it by
the Law of Moses that Cain owned his sin? (Gen. iv. 13.) Or
was it by the Law of Moses that Pharaoh acknowledged his sin,
and said, The Lord is righteous, and I and my people are wicked ?
(Exod. ix. 27.)”
What then does the Apostle intend, when he says here that
we have been made free from the Law?
This question has been discussed by By. Sanderson (see
above, vi. 15, and on Gal. ii. 19; iii. 13), and Bp. Andrewes (on the
Commandments, p. 60), “The moral Law is not changed; but
the curse is taken away by Christ’s Grace. But the bond of
keeping the Law remaineth still.” See also his Sermon on
Ps. ii. 7, Vol. i. p. 288, and Dr. Barrow (Sermon on Universal
Redemption, lxxiv. Vol. ili. p. 419). The Law, in its rigour, as
requiring exact obedience, and as denouncing vengeance to them
who in any point violate it, is by reason of our weakness and
inability to perform it, an sagt dar ere ii. 16; iii, 11; ν. 2.
Rom. vii. 13. 1 Cor. xv. 56. Heb. vii. 19, &c.), P beeper _
perfecting no man, aggravating, quickening, declaring sin, an
oorbiag x torath, ministering dewth and condemnation, subjecting
us to ἃ curse, as St. Paul teacheth us.
- But our Lord, by mitigating the extreme rigour thereof, by
procuring an acceptance of sincere though not accurate obedi-
ence, by purchasing and dispensing pardon for ion
upon repentance, by conferring competent strength and ability to
perform it in an acceptable degree, bath brought under this Ad-
versary; hath redeemed us from the curse of the Law (Gal. iii.
18; v. 18), and we are delivered from the Law, as to those
effects of it—condemning, discouraging, enslaving us—we cease
to be under the Law in those respects, being under Grace, being
led by the Spirit, as St. Paul tells us. (Rom. iii. 21. 28; iv. 8;
vi. 14; vii. 4. 6.)
The Law indeed is still our Rule, our Guide, our Governor.
But it ceases to be a Tyrané over us, a Tormentor of us.
Dr. Barrow.
“No Christian man whataoever,” says the Church of Eng-
land, Art. VII., ‘is free from the obedience of the command-
ments, which are called moral.”
The moral law is that eternal and unchangeable rule of
justice and equity that is in God; yea, the eternal will of God is
the fountain of this Law, which is to be the Rale of our lives.
Bp. Beveridge (on the Articles, p. 238).
Jesus Christ, as the divine and eternal Locos, or Word, is
the Author and Revealer of all Law to man; and there is but
one Law of Morals, which He revealed at the creation of the
world, which He afterward renewed by Moses, and lastly ex.
plained, and confirmed, and fulfilled by Himself. So Christ is
Ἐν Βεκίβαίος and the End, the Alpha and the Omega, of the
"τ.
— ἀποθανόντες: having died io that master, lord, and hus-
band, under whose sway we were held (by the rigour and curse
of the Law); so that we should now obey its rule in the Gospel,
in the newness of the Spirit, which is given us in the Gospel, and
enables us to obey the will of God; not in the oldness of the
letter of the Law, which could not give grace, any more than the
table of stone or parchment on which s code is written can enable
men to obey it.
See viii. 2, where the Apostle says that the Law of the Spirit
of that life which we heve in Christ has freed us from the Law
which was the occasion of sin and death. We ere dead to the
curse of the Law, and by that death we live, in order to obey the
peer of the Law. Fring be Eph. ii. 15, and Col. i. 14,
wi e Apostle pursues this subject.
Elz, bas ἀποθανόντος bere, which seems to have little eutho-
rity. D, E, F,G have τοῦ θανότον. ᾿Αποθανόντε: is in A, C,
I, K, and many Cursives, Fathers, and Versions.
— Gore δουλεύειν] 20 as to serve. Remark therefore that,
even under Grace, he regards himself as a servent of the Law.
Indeed, Grace is given in order that he may be adle and willing
to render cheerful service to the Law.
7. ᾿Αλλὰ] Nevertheless, though the Law is not sin, but is
“holy, just, and good’? (vii. 12), yet I should not have known
sin (to be sin) except by means of the Law, which showed me to
myself as a sinner; and my sin became more sinful, because it
was a breach of a Law plainly written by God. By the pronoun
1, the boly Apostle personifies Human Nature, and identifies it
with himself, and says, tn his own name and person, what he
means to be applied to Mankind generally, in their unregenerate
state.
Though he himself is now a chosen vessel of divine grace,
and a temple of the Holy Ghost, and is writing under His in-
spiration, and though he no longer lives in the flesh, but Christ
liveth in him (Gal. ii. 20), yet he does not forget what he would
have been if he had been left to himself, without divine grace ;
and he, as it were, throws himself backward into his own ratural
condition, and sympathizes with Humanity in all ite weakness
and its woes.
This he does in his Christian modesty and humility, claim-
ing no personal superiority over those with whom he is arguing,
but intimating thereby, that whatever good he bas within him is
not of himself, but by the grace of God.
This is a very common practice with St. Paul, to put a general
proposition in his own name, as if it were hie own case. See
above, iii. 7, and note from Bp. Sanderson on 1 Cor. vi. 12; and
see 1 Cor. vi. 15; vii. 7; x. 38. 29, 30; xiv. 11, and throughout
the present chapter; and Gal. iv. 3—5, where the diction and
subject are similar.
— τὴν ἁμαρτίαν οὐκ ἔγνων} I should not have known and
understood the sinfulness of sin, except by the Law, which
showed its sinfulness by prohibiting it under terrible penalties.
He who, before the delivery of the Law, was unacquainted
with his own evil doings, was taught them by the Law, and saw
his own sins revealed to him by it, and ized as evil what
before he had imagined to be good. Augustine (Serm. 158).
St. Paul, in his modesty, iates himeelf, and wins his
adversaries by self-humiliation. As a wise doctor of the Church,
he takes upon himself the person of the weak. Origen. Cp.
Bp. Taylor on Repentance, c. viii. §§ 1 and 2, who says: St.
Paul, in the viith to the Romans, does not describe the state
of himself really, or of a regenerate person. He is identifying
himself with the natural and unregenerate man, and with the
world in its d and from God at the time pre-
vious to, and at the delivery of, the Law; and when, in conse-
quence of its idolatry, it had been given over by God to a repro-
bate mind (i. 28), and its moral sense was blinded, and its con-
science seared, and ite judgment perverted, and its will depraved
by evil habits, so that it had no just notion of the sinfulnese of
sin, and it was sold into slavery under Satan; s0 that it wrought
uncleanness with greediness, and consented with those who
wrought it. (Eph. iv. 19. Rom. i. 32.) See Cyril, Chrys,
Basil, Jerome, CEcumen., and here; and the authorities
in the Catena first published by Dr. Cramer, which is very
copious and valuable on this chapter.
— ἐπιθυμίαν οὐκ ἤδειν) 1 had not known concupiscence; I
should not have considered and known it as it is,—namely,
sinful. He does not say, I should not have felt it, but I should
not have known it. Origen, repeated by Aug., Serm. 153. I
should not have understood what its true character was, except
by the voice of the Law saying to me, οὐκ ἐπιθυμήσεις.
On this sense of fide see Acts xxiii. 5. ᾿Ἐπιθυμία, cone
cupiscentia, is used here as a general term for any evil desire.
See Jerome below on Ὁ. 12.
The Heathen thought little of the sin of evil thoughis,
and their views with regard to πορνεία may be seen on Acts xv. 30.
ROMANS VIL. 9—13.
231
δὲ λαβοῦσα ἡ ἁμαρτία διὰ τῆς ἐντολῆς κατειργάσατο ἐν ἐμοὶ πᾶσαν ἐπιθυμίαν"
χωρὶς γὰρ νόμον ἁμαρτία νεκρά. 3 ᾿Εγὼ δὲ ἔζων χωρὶς νόμον ποτέ ἐλθούσης
δὲ τῆς ἐντολῆς ἡ ἁμαρτία ἀνέζησεν, ἐγὼ δὲ ἀπέθανον,
10h h Lev. 18. 5.
Ezek. 20. 11, 18,
καὶ εὑρέθη μοι ἡ ἐν-
τολὴ ἡ εἰς ζωὴν αὐτὴ εἰς θάνατον. | Ἢ γὰρ ἁμαρτία ἀφορμὴν λαβοῦσα διὰ Neb-9. 29.
τῆς ἐντολῆς ἐξηπάτησέ με, καὶ δι’ αὐτῆς ἀπέκτεινεν.
12 "Nore ὁ μὲν νόμος ἅγιος, καὶ ἡ ἐντολὴ ἁγία καὶ δικαία καὶ ἀγαθή.
18 Χ τὸ οὖν ἀγαθὸν ἐμοὶ ἐγένετο θάνατος ;
Ύ μ'
{1 Tim. 1. 8,
Ps. 19. 8.
k ch, 3. 20,
Μὴ yévorto ᾿Αλλὰ ἡ ἁμαρτία, ἵνα φανῇ ἁμαρτία, διὰ τοῦ ἀγαθοῦ μοὶ κατερ-
γαζομένη θάνατον, ἵνα γένηται καθ᾽ ὑπερβολὴν ἁμαρτωλὸς ἡ ἁμαρτία διὰ τῆς
ἐντολῆς.
What says the Apostle? J had not known lust. In my
natural state I ran after my own pleasures, and in them I took
great delight.
Who was ever brought before an earthly judge for such
things as Harlotry or Intoxication? These things are done with
inpenty as far as concerns the tribunal of this world, but not
cupisces
Cp. Theodor. Mops. here, in Caten4, p. 88.
8. ᾿Αφορμὴν δὲ λαβοῦσα x.7.A.] But Sin, having found an
occasion (of attack on me) through the commandment, wrought
in me all manner of .
Sin is personified here, and below in Ὁ. 11, as an armed
Enemy, taking possession of a strongbold or fortress, from which
to sally forth, and by which to assault his adversary. Sin con-
verts the Law itself, which was designed as a fortress agains sin,
into a castle, from which to sally forth and attack mankind; as
the Spartans converted the Deceleian fortress of Attica into the
means for aggressive warfare against Athens itself. (Thucyd. vii.
18, 19. 27.)
The promulgation of the commandment was like a starting-
place to Sin, from whence it rushed forth upon me.
How was this?
(1) Because what before were sins of ignorance, and so
comparatively venial, now (after the delivery of the Law) became
toilfus sins, or sins of presumption—deliberate sins against light
and knowledge bestowed by a Revelation from God, and 80 more
sinful. CEcumen.
Just as the Gospel itself was ἃ starting-place of greater sin
and woe to the Bethsaidas, Chorazins, and Capernaume, and
other cities, who heard our Lord’s preaching and did not repent
(Lake x. 13); and therefore it will be more tolerable even for
Tyre and Sidon, and Sodom and Gomorrah, than for them.
(Matt. xi. 21. Luke x. 13.)
(2) Because the natural man, of whom the Apostle is
speaking, is proud and self-willed, and resents God’s Law, even
because it is God’s Law. (See v. 5; and above, Introduction to
this Epistle, p. 189.)
Men champ against the bit, and are made more furious by
restraint, and being under the dominion of Satan, who envies
man the joys promised to obedience (Phofius), and is a rebel
against God, and exults in doing outrage to Him, and in exciting
men to mutiny and insurrection against God ; they commit acts
of rebellion against God’s Law, with greater recklessness and rage
se they would commit them if they were not forbidden by God’s
We
Satan deczived Eve, and tempted her to eat of the forbidden
tree (see Theodor. Mops. here), because it was forbidden; and
he would never have tempted her to eat of that tree, if it had not
been forbidden. So after the giving of the Law, Satan tempts
men to sin in a spirit of despite and defiance to the Law, and of
blasphemy against its divine Giver.
Men take occasion at the very goodness of God to strengthen
themselves in malice. Hooker (ii. 588).
Thus offences abounded by occasion of the Law. (Cp. v.
13—20.)
St. Paul uses the preposition 3:4, through, here and in
Ὁ. 11 (and not ἀπὸ, from, or ἐκ, out of, it); because Sin did not
make an attack on man from or out of the Law, directly, but
mediately. Sin perverted the Law from its direct purpose, into
means by, and through, which to injure man.
There was nothing in the Law itself which was designed to
promote such an attack. Far from it. In itself the Law is Aoly,
just, and good (Ὁ. 12). But Sin abused the Law to be an ifstru-
ment for an end the very opposite to that for which the Law had
been given by God.
— χωρὶς γὰρ νόμον ἁμαρτία νεκρά] for apart from the Law
sin is dead. For where no Law is, there is no transgression.
See iv. 15; v. 20, and 1 Cor. xv. 56, “ the strength of sin is the
Law,”—the best comment on this passage.
He does not mesn to say that the natural man had no Law
(for if so, be would not have been sold under sin as he describes
him to be, v. 14); but he bad not that clear énowledge of Law
which the Commandment gave him by showing him the sinful-
ness of sin. Chrys.
Sin was dead before the Law came. What does he mean by
its being dead? It was not apparent. It wae as it were hidden
in δ grave. But when the Lew came it rose up again from the
dead (ἀνέζησεν), and took up arms against me. Aug. (Serm. 153.)
o It rose up again; though a Law had been given to
me in Adam, yet that Law was as it were dead and buried by my
ignorance. Cp. Luke xv. 24, and Diodor. in Caten. p. 93, διὰ
Meyer, and see above, Introduction to this Epistle, p. 187—~190.
9. ᾿Εγὼ δὲ ἔζων .--- ἀπέθανον] And J was alive without the Law
Sormerly ; but, when ihe Law came, Sin came to life, and I
died. Why? because the Law gave me Anowledge of sin. And
also, because when the Law came and forbad sin, then sin was
imputed to me, as wilfully committed against God’s command,
and I died,—that is, I became subject to death, the wages of sin.
Cp. Origen here.
He is speaking here comparatively. He does not mean that
the natural man, who lived before the giving of the Mosaic Law,
was innocent. No; for then he could not have said that the
Heathens were guilty before God, as he bas proved them to be in
the beginning of the Epistle (i. 18 -- 32). But he means, that the
very essence of sin is, that it is a breach of Law; and that where
there is no Law there is no sin, and in proportion as the Law is
clear, so is sin sinful; and consequently, the state of the natural
man, before the Law was given, was a state of djfe, compared
with that condition of death, in which mankind was under the Law.
10. αὐτή] itself, ipea,—even it which was designed for life,
became to me, by my sin, an occasion of death. The editions
generally have αὕτη, which is less emphatic.
11. Ἢ γὰρ duapria— ἐξηπάτησέ με] For sin, having got α place
of attack against me, deceived me through the commandment, and
slew me, as it did our first parents by occasion of the command-
ment to them, Gen. iii. 1. See above on νυ. 8.
12. ἁγία] See the description of the Law in 1 Tim. i. 8.
The Law is good if it ie kept; but, if it is broken it will be-
come an evil thing to him who, by breaking it, has lost the good.
And thus sin is made exceeding sinfal by occasion of the Law.
gH age See Aug. and Jerome below on νυ. 13.
, Td οὖν ἀγαθὸν ἐμοὶ ἐγένετο θάνατος ; Elz. γέγονε. But
A, B, C, D, E have ὀγένετο, and 5ο Lachm. and Alford. And
this is more consistent with the argument. For the Law is not
now Death to him in his regenerate state.
The sense is: Did the Law become Death to me?
No; but Sin, in order that it might be made manifest to
be sin, working death in me, even through the Law which is
good, and was given by the Author of all good,—it was Death to
me. Mol, to me, is emphatic; and is thus placed to show that the
Law, good in itself, became evil to me, on account of my sin.
The Law is not Death, bat Sin is Death. He bad before
said, that “" Sin without the Law was dead ”’ (v. 8). For, before
the Law, Sin was not known to be Sin. 6 then, how fitly
he says here, that Sin, in order that it might be made apparent to
be sin, worked death in him, even by means of that which was
good. He does not say, ‘in order that it might δὲ sin,” because
sin existed before the Law, but it was nof clearly known to be
sin. Seo Augustine (Serm. 153).
— ἵνα γένηται -- διὰ τῆς ἐντολῆς} in order that sin (which
ROMANS VII. 14—18.
41 Οἴδαμεν yap, ὅτι ὁ νόμος πνευματικός ἐστιν, ἐγὼ δὲ σάρκινός εἶμι, πεπρα-
μώνος ὑπὸ τὴν ἁμαρτίαν. 1° "Ὃ γὰρ κατεργάζομαι οὐ γινώσκω" οὐ γὰρ ὃ θέλω
τοῦτο πράσσω, ἀλλ᾽ ὃ μισῶ τοῦτο ποιῶ.
16 Εἰ δὲ ὃ οὐ θέλω τοῦτο ποιῶ, σύμ-
φημι τῷ νόμῳ ὅτι καλός: " νυνὶ δὲ οὐκ ἔτι ἐγὼ κατεργάζομαι αὐτὸ, ἀλλ᾽ ἡ
n Gen. 6. 5.
ἃ 8. 21.
οἰκοῦσα ἐν ἐμοὶ ἁμαρτία. 18 " Οἶδα γὰρ ὅτι οὐκ οἰκεῖ ἐν ἐμοὶ, τουτέστιν ἐν TH
took occasion to slay me, through the commandment) might
become exceeding sinful through the commandment.
The Commandment was given in order to show man’s moral
disease, and not to remove it. It was given in order to tame the
pride of which he was guilty in trusting to himself, and in
imagining himself to be holy. It was given in order to show his
need of a Redeemer, and of Divine Grace, and to make him more
desirous of them.
But man rebelled against the Commandment (see above,
v. 7), and so sin became exceeding sinful, inasmuch as it was
committed wilfully and presumptuously against the declared Will
and Word of God.
. See Augustine, Serm. 125 and 152.
The following excellent exposition of the Apostle’s meaning
in this and the preceding verses, is from a contemporary and
friend of S. Augustine, S. Jerome ;
He first speaks of the Mosaic Law.
*“Quomodo Medicina non est caussa mortis, si osfendal
venena mortifera, licet his mali homines abutantur ad mortem,
et vel se interficiant, vel insidientur inimicis ; sic Lex data est, ut
peccatorum venena monstret, et hominem malé libertate sud
abutentem, qui prius ferebatur improvidus, et per preecipitia
labebatur, freno Legis retineat, et compositis doceat incedere
gressibus, ita ut serviamus in novitate spiritis, et non in vetustate
dittere, id est, vivamus sub precepto, qui prius in moduth
brutorum animalium dicebamus, Manducemus et bibamus, cras
enim moriemur. (1 Cor. xv. 32.)
“ Quod si, subintrante Lege (quee docet quid facere, et pro-
hibet quid non tacere debeamus) vilio nostro et incontinentid
feramur contra scita legalia, videtur Lex caussa esse peccati:
que, dum prohibet concupiscentiam, quodammodo eam inflam-
mare cognoscitur.
. “Seecalaris apud Greecos sententia est, ‘ Quidguid licet,
minus desideratur.’ Ergo ἃ contrario, ‘quidguid non licet,
Somentum accipit desiderii.’ Unde et Tullius de parricidaram
suppliciis apud Athenienses Solonem scripsisse negat, ne non
tam prohibere, quam commovere videretur.
“Igitur Lex, apud contemtores, et legum cal-
cantes, videtur 6886 occasio delictoruwm : dum probibendo quod non
vult fieri, ligat eos vinculis mandatorum, qui prius absque lege
tes non tenebantar criminibus.”’
He then thus speaks of the Natural Law:
“Ista Lex gue in corde scribitur omnes continet nationes ;
et nulius hominum est, qui hanc legem nesciat. Unde omnis
mundus sub peccato, et universi homines prevaricatores legis
sunt: et idcirco justum judicium Dei est, scribentis in corde
hamani generis, Quod tidi fieri nolueris, alteri ne feceris.
‘Quis enim ignoret homicidium, adulterium,-furtum, et
omnem concupiscentiam esse malum, ex eo, quod sibi ea nolit
fet Si enim mala esse nesciret, nequaquam doleret sibi esse
illata.
“Per hanc naturalem legem et Cain cognovit peccatum
suum, dicens: Major est caussa mea, quam ut dimittar. Et
Adam et Eva cognoverunt peccatum suum, et propterea ab-
sconditi sunt sub ligno vite. Pharao quoque, antequam Lex
daretur per Moysen, stimulatus lege naiure, sua crimina con-
fitetur, et dicit, Dominus justus, ego autem et populus meus
τι. " ὦ
“Hanc legem nescit pueritia, ignorat infantia, et peccans
absque mandato non tenetur lege peccati. Maledicit patri et
matri, et quia necdum accepit legem sapientize, mortuum est in eo
peccatum,”’
He then compares the coming of the Mosaic Law to the
dawn of Intelligence in Childhood ;
“ Quum autem mandatum venerit, hoc est, tempus intel-
tigentie appetentis bona, et vitantis mala, tunc incipit peccatum
reviviecere et ille mori, reusque esse peccati.
“ Atque ita fit, ut tempus intelligentie, quo Dei mandata
cognoscimus ut perveniamus ad vitam, operefur in nobis mortem,
si agamus negligentiys, et occasio sspientis seducat nos atque
supplantet, et ducat ad mortem.
“‘Non quod intelligentia peccatum sit. Lez enim intel-
ligentiee sancta εἰ justa οἰ bona est; sed per intelligentiam
peceatorum atque virtutum mihi peccatum nascitur, quod prius-
quam intelligerem, peecatum esse non noveram. Atque ita
factum est, ut quod mihi pro bono datum est, meo vitio mutetur
in malum; et, ut hyperbolicé dicam, novoque verbo utar, ad ex-
plicandum sensum meum, peccatum, quod, priusquam haberem
intelligentiam, absque peccalo erat, per prevericationem mandaté
incipiat mihi esse peceantius peccatum,.”
He thus speaks of St.
“ eoncupiscentia ;”
“ Queramus que sit ista concupiscentia, de qua Lex dicit:
* Non concupisces ?’
“ Alii putant illud esse mandatam, quod in decalogo scrip-
tum est: Non concupisces rem proximi tui. Nos autem per
concupiscentiam omnes perturbaliones anima significatas pu-
tamus, quibus moeremus et gaudemus, timemus et concupis-
cimus.””
He rightly affirms that St. Paul is speaking throughout this
chapter in the name of, and in the person of, Human Nature:
“Et hoc Apostolus, vas electionis, cujus corpus templum
erat Spirits Sancti, non de se loquitur, sed de eo, qui vult post
peccata poenitentiam: et, sub personé sud, fragilitatem
describit conditionis humane; que duorum hominum interioris
et exterioris pugnantium inter se bella perpetitur. Inferior homo
consentit, et scriptee et naturali legi, gudd bona sit, et sancta et
jusia, et spiritualis.” S. Jerome (ad Algasiam, p. 199).
14. ὁ νόμος πνευματικός ἐστιν} the Law ἐξ spiritual. He
here speaks of the Law as a Rude, but not as ἃ Covenant. See
above, v. 6.
— odpxivos] fleshly, nothing but flesh; in my wnregenerale
state, without the Spirit of God. So A, B,C, D,E,F,G. A
stronger word than σαρκικὸς, the reading of Elz. See 1 Cor.
iii. 1. σάρκινος is carneus, σαρκικὸς is carnalis.
15. *O γὰρ κατεργάζομαι οὐ Kade For that which I per-
Sorm I know not: that is, under the violence of the sinful affec-
tions and lusts of my corrupt nature, I am carried out of myself,
namely, out of that which is really myself, my (rue nature, in
which Reason and Conscience hold the sway; and I am become
like a man beside himself, or like one in a trance, or in a state
of intoxication, who is not conscious of what he does, Cyril,
Chrysostom.
— μισῶ τοῦτο ποιῶ] what 1 hate, that Ido. The natural
ea even in heathens, uttered similar declarations, as by
68,
ul’s use of the word ἐπιθυμία, or
καὶ μανθάνω μὲν ofa δρᾶν μέλλω κακὰ,
: θυμὸς δὲ κρείσσων τῶν ἐμῶν βουλευμάτων.
Απὰ
“Video meliora proboque,
Deteriora sequor.”’ Ovid. Met. vii. 19.
See Weistein here.
IT. νυνὶ δὲ οὐκ ἔτι ἐγώ] 80 now ἐξ ie no longer I that per-
Sorm it.
Do not therefore imagine that I am condemning my nature,
which is God's work, and in which, when rightly understood,
Conscience reigns supreme, and keeps the appetites in check,
and is itself regulated by God’s Law. (See above, ii. 14.) No:
it is not Z,—it is not that essence in which Jam really myself.
It is not my spirit—my inner man (Ὁ. 22), my αὐτὸς ἐγὼ (v. 25),
that does all this. But it is the sin which has entered and
reigns in me, that does it, thereby subverting my moral nature,
and causing me to revolt and rebel against that natural Law
which God gave me for my guide.
Therefore, to vindicate God from the charge of being the
Author of Sin which man commits, he says that he delights in
the Law of God as to his own inner man, which is his proper
self, and ought to sway his actions, and not to allow Satan and
Sin to enter in and usurp dominion over him, and that he finds a
law in his bodily members, which ought to be kept in control, as
plebeian subjects of his moral monarchy; and that the Law in
his members mutinies, and involves his moral being in anarchy
and rebellion, and takes up arms against the Law of his mind,
which ought to reign over them, and even imprisons its lawful
Sovereign, and keeps it in the chains of Sin.
Owretched man that I am, who shali deliver me from the
Body of this Death ? Thanks be to God, I have been delivered
by Christ! He has given me the Spirit of Grace, He has ae
doned me my old sins, and enables me for the future to obey Him
in all sincerity and heartiness of endeavour. Cp. Bp. Taylor on
Repentance, viii, 4.
ROMANS VII. 19—25. VII. 1—3.
233
σαρκί pov, ἀγαθόν" τὸ yap θέλειν παράκειταί μοι, τὸ δὲ κατεργάζεσθαι τὸ καλὸν
> es
οὐχ ἐεὑυρισκω"
ε 3 le) 3 a 4
ἡ οἰκοῦσα ἐν ἐμοὶ ἁμαρτία.
9 οὐ γὰρ ὃ θέλω ποιῶ ἀγαθὸν, ἀλλ᾽ ὃ οὐ θέλω κακὸν τοῦτο
πράσσω. ™ Εἰ δὲ ὃ οὐ θέλω, τοῦτο ποιῶ, οὐκ ἔτι ἐγὼ κατεργάζομαι αὐτὸ,
ἐγ
ἀλλ᾽
al Εὑρίσκω ἄρα τὸν νόμον, τῷ θέλοντι ἐμοὶ ποιεῖν τὸ καλὸν ὅτι ἐμοὶ τὸ κακὸν
, 20 , bY a , aA a x A ¥ ¥
παράκειται. © Συνήδομαι yap τῷ νόμῳ τοῦ Θεοῦ κατὰ τὸν ἔσω ἄνθρωπον, ς
», , a > , led ra a“
23 P βλέπω δὲ ἕτερον νόμον ἐν τοῖς μέλεσί μον ἀντιστρατευόμενον TH νόμῳ τοῦ
νοός μου, καὶ αἰχμαλωτίζοντά με τῷ νόμῳ τῆς ἁμαρτίας τῷ ὄντι ἐν τοῖς μέλεσί
μον.
Ῥε. 1. 2.
Cor. 4. 18.
Eph. 8. 16.
3: Ταλαίπωρος ἐγὼ ἄνθρωπος, tis pe ῥύσεται ἐκ τοῦ σώματος τοῦ θανάτον
τούτου ;
35. Εὐχαριστῶ τῷ Θεῷ διὰ ᾿Ιησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν.
“Apa οὖν αὐτὸς ἐγὼ τῷ μὲν vot δουλεύω νόμῳ Θεοῦ, τῇ δὲ σαρκὶ νόμῳ
ἁμαρτίας.
VII. 1" οὐδὲν ἄρα νῦν κατάκριμα τοῖς ἐν Χριστῷ ᾿Ιησοῦ.
3} Ὁ γὰρ νόμος τοῦ Πνεύματος τῆς ζωῆς ἐν Χριστῷ ᾿Ιησοῦ ἠλευθέρωσέ με ὃ
nw Led wn 1
ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου.
3c τὸ AY > ὃ ud a , 3 fe » θέ ὃ A A ΝΥ
ὁ γὰρ ἀδύνατον τοῦ νόμου, ἐν ᾧ ἠσθένει διὰ τῆς σαρκὸς,
41 Cor, 15. 57.
a Gal, δ. 16, 35.
bch. 6. 18, 232.
ohn 8. 86.
al. ὅ. 1.
Cor. 15. 45.
e 2Cor. 5. 21.
Eph. 2. 14, 25.
e LY cy
ὁ Θεὸς τὸν τὸν τ 1s.
18. οὐχ εὑρίσκω] A, B,C have of And so Lachm., Tisch.,
Alf.; not Meyer.
20. θέλω] Elz. adds ἐγὼ, not in B, C, D, E, F, 6.
21. Εὑρίσκω ἄρα τὸν νόμον] I find then this Law in me,
namely, ‘hat when I desire to do good, evil is present with me.
There is a conflict therefore between my flesh and my inner
man.
22. Συνήδομαι] 7 delight in the Law of God, in my inner man.
Listen to the Apostle showing to you that the Law is good ; and
yet he could not avoid sin except by the grace of God. For the
Law issues prohibitions and commands. But it cannot heal that
which does not permit us to obey the Law. But Grace can do
this. The Apostle says, 7 delighi in the Law of God, as to my
inner man. That is, I acknowledge the evil of that which the
Law forbids; and I recognize the good of that which the Law
commands. But 7 perceive a different Law in my members
bringing me into captivity to the Law of Sin, which is in my
members.
This moral state is the penalty of sin from the inheritance of
death; from the condemnation of Adam.
The Law comes and convicts him of sin. Blessed convic-
tion! For now being convicted of sin, he is no longer proud,
but cries out for pardon. Feeling that he is in prison, he prays
for deliverance. Wretched man thai I am, who shall deliver
me! Augustine (Serm. 125). See above, v.20. Cp. Bp. Taylor
on Repentance, viii. 4.
23. ἕτερον νόμον) a different law. Cp. Gal. i. 6.
24. ἐκ τοῦ σώματος τοῦ θανάτου) who shall deliver me from
the body of this death? from the body as far as it is the seat
and instrument of spiritual death. Compare above, vi. 6, τὸ
σῶμα τῆς ἁμαρτίας, the body of sin. He calls it also the body of
death, as opposed to the body of life, into which he has now
been incorporated by Baptism, into the Body of Christ, the
Second Adam, Who has taken our Nature, and engrafted us as
members in Himself, and gives us His own Body to be our
spiritual food and sustenance, and assures us of a glorious Resur-
rection unto life eternal in our Bodies, transformed into the like-
ness of His own glorified Body. (Phil. iii. 21.)
25. Eixapiora] So Eilz., with A, I, K, Syriac and Gothic
Versions, and Origen in Caten&, and Chrys. and Theodoret,
B has χάρις, and so Lachm., Tisch., Alf. D, E, F, G have
ἡ χάρις τοῦ Θεοῦ.
— “Apa οὖν αὐτὸς ἐγὼ--- ἁμαρτίας So then I myself serve the
Law of God with my mind, but with my flesh 1 serve the Law
of sin. And in proportion as my mind is nobler than my fess,
and is more properly my very self (αὐτὸς ἐγὼ), 80 am I bound to
serve the Law of God rather than that of Sin. And this I am
now enabled to do by the grace of Christ, Who has taken my
fiesh, and has redeemed me from the rigour and curse of the Law,
and has procured pardon for my sins, on condition of my faith
and repentance, and has incorporated me in Himself. And there-
fore there is now no condemnation to me, or to any of those who
are in Christ Jesus. (viii. 1.)
Vor. 11. - Part III.
Cu. VIIL. 1. Οὐδὲν ἄρα viv κατάκριμα τοῖς ἐν Χριστῷ Ἰησοῦ]
There ἐς then no condemnation to those who are engrafted by
Baptism in Christ’s body, and abide as living members in Him,
in Whom dwelleth all the fulness of the Godhead (Col. i. 19),
and of whose fulness we all receive, and grace for grace (John
i. 16). See vi. 3. Here is the cause of our Justification.
There is no condemnation to those who are in Christ Jesus,
although the desires of the flesh, to which they do not yield, and
the Law in their members war against the law of their mind.
Still there is no condemnation to them, because by the Grace
given in the laver of Baptiem, the guilt with which they were
born has been remitted to them. There is now no condemnation
to them. There was condemnation formerly. Their Birth
brought with it that evil; but their new Birth brought with it
this good. For the Law of the Spirit of Life in Christ delivered
them from the Law of Death and Sin. Ye have been set free
from that Law. Therefore, being now free, fight against it.
Take care that you be not again enslaved by it. Hard is the con-
flict, but the conquest will be glorious. The trial is toilsome,
but gladsome will be the triumph. Augustine (Serm. 152).
So far from there being any condemnation (κατάκριμα) to
them now, the Apostle goes on to show that, even by means of
our flesh, assumed by Christ, God condemned sin (v. 3), which
reigned over us by and in our Flesh. ᾿
Observe the connexion of κατέκρινεν with κατάκριμα. ‘
After these words, Elz. adds μὴ κατὰ σάρκα περιπατοῦσιν
ἀλλὰ κατὰ πνεῦμα, which are not authorized by the majority of
MSS., and seem to be a gloss imported from v. 4.
2. Ὁ yap νόμος] For the gracious, vivifying, enabling Law of
the Spirit of Life in Christ, set me free from the rigorous,
literal, and condemnatory Law, which made Sin to be more mani-
festly sinful (vii. 8), and which provided no means of grace to
keep the Law, nor of pardon for breaking it, but brought the
curse of death on those who broke it.
8. Td yap ἀδύνατον τοῦ νόμου] For what the Law had not
ability to do, not by reason of any imperfection in itself, for it is
good, just, and holy (vii. 12), but on account of its weakness,
consequent on our Flesh, that God did, by sending His own Son
in the reality of human flesh, and in the likeness of sinful flesh ;
and so delivered me by that very thing, my flesh, which by its
corruption was my bane.
It was God’s will to redeem the flesh of sin by means of
a like substance; that is, by a fleshly substance, bearing a re-
semblance to sinful flesh, but not being itself sinful. Herein
was the Power of God, to effect the salvation of the Flesh by
means of the substance of the Flesh. Tertudlian (c. Marcion. v.14).
By taking Flesh, Christ conquered the Sin of the Flesh.
By suffering Death He overcame Death. Augustine (Serm. 152).
God sent His Son in the likeness of sinful Flesh, but nod in
sinful Flesh. All other Flesh of Man is sinful Flesh. The flesh
of Christ alone is sinless. Augustine.
A strong testimony against the novel doctrine of the Jmma-
culate Conception of the Blessed Virgin. The μὰ ay words of
Η
284 ROMANS VIII. 4—8.
ἑαυτοῦ υἱὸν πέμψας ἐν ὁμοιώματι σαρκὸς ἁμαρτίας, καὶ περὶ ἁμαρτίας, κατέκρινε
τὴν ἁμαρτίαν ἐν τῇ σαρκί, * ἵνα τὸ δικαίωμα τοῦ νόμον πληρωθῇ ἐν ἡμῖν τοῖς
μὴ κατὰ σάρκα περιπατοῦσιν, ἀλλὰ κατὰ Πνεῦμα.
ΤΟΣ 516 δ ὁ Οἱ γὰρ κατὰ σάρκα ὄντες τὰ τῆς σαρκὸς φρονοῦσιν, οἱ δὲ κατὰ Πνεῦμα
ον. 6.31. τὰ τοῦ Πνεύματος" ° τὸ γὰρ φρόνημα τῆς σαρκὸς θάνατος" τὸ δὲ φρόνημα τοῦ
Πνεύματος ζωὴ καὶ εἰρήνη" Ἶ διότι τὸ φρόνημα τῆς σαρκὸς ἔχθρα εἰς Θεόν: τῷ
£1 Cor. 3. 14.
ὄντες Θεῷ ἀρέσαι οὐ δύνανται.
γὰρ νόμῳ τοῦ Θεοῦ οὐχ ὑποτάσσεται, οὐδὲ γὰρ δύναται ὃ '' οἱ δὲ ἐν σαρκὶ
this and other similar authorities may be seen quoted in a Sermon
by the Editor, on that subject, p. 11, 12.
Christ’s flesh was created in the ὁμοίωμα, or likeness of sin-
ful flesh, in that it was subject to the weaknesses of humanity
consequent on Sin (as Aug. says, Serm. 152). But out of this
weakness we were made strong. Because it was by reason of
this weakness that He was able to die; and by His Death we
live for evermore.
— περὶ duaprias] for sin, on account of sin, which was the
reason of Christ’s mission from the Father. Heb. x. 6. 18.
“ Propter peccataum,”’ Vulg. in MS. Amiatin.
St. Paul’s doctrine here has been expounded in clear and
strong language by the Author of Paradise Lost, speaking of the
Contest between the Son of God Incarnate and our ghostly
Enemy, in the following Address of Michael to Adam:
“To whom thus Michael. Dream not of their fight
As of a duel, or the local wounds
Of head or heel: Not therefore joins the Son
Manhood to Godhead, with more strength to foil
Thy enemy, nor so is overcome
Satan, whose fall from Heaven a deadlier bruise
Disabled, not to give thee thy desth’s wound
Which He, Who comes thy Saviour, shall secure, .
Not by destroying Satan, but his works
In thee and in thy seed. Nor can this be,
But by fulfilling that which thou dost want,
Obedience to the Law of God, imposed,
On penalty of death; and suffering death ;
‘The penalty to thy transgression due,
And due to theirs which out of thine will grow.
So only can high Justice rest appaid.
The Law of God exact He shall fuléi,
Both by obedience and by love, though love
Alone fulfil the law; thy punishment
He shall endure, dy coming in the flesh
To a reproschful life; and cursed death ;
Proclaiming life to all who shall believe
In His Redemption; and that His Obedience,
Imputed, becomes theirs by Faith; His merits
To save them, not their own, though legal, works.
For this He shall live hated, be blasphemed,
Seized on by force, judged, and to death condemned
A shameful and accursed, nailed to the cross
By His own Nation; slain for bringing life:
But to the cross He nails thy enemies,
The Law that is against thee, and the sins
Of all mankind ; with Him there crucified,
Never to hurt them more, who rightly trust
In this His satisfaction; So He dies;
But soon revives; Death over Him no power
Shall long usurp; ere the third dawning light
Return, the stars of morn shall see Him rise
Out of His grave, fresh as the dawning light;
Thy ransom paid, which man from death redeems,
His death for man, as many as offered life
Neglect not, and the benefit embrace
By Faith not void of works.’’
(Paradise Lost, book xii. v. 385.)
— κατέκρινε thy ἁμαρτίαν ἐν τῇ σαρκῆ He condemned Sin, in
the flesh, that is, in and by the flesh He condemned Sin.
Sin had tyrannized over us (ἐν σαρκὶ) in our flesh as the
seat of its empire; and by our flesh, as its instrument and
weapon. But God used our flesh as an instrument for our
deliverance, and for the condemnation of Sin, and for the esta-
blishment of His own empire in us. And how? By the Incar-
nation of His own Son. By sending His own Son to take our
flesh, and to dwell in it; and to be our Emmanuel, God with us,
.“ God manifest in the flesh.”
He condemned 8in,—
(1) By the sinless obedience of Christ, God in our flesh; a
visible witness of the sinfulness of Sin, and pronouncing Judg-
ment against it.
(2) By Christ’s sacrifice of His own flesh on the cross,
condemning Sin, as exceeding sinful, in that it required no less
an expiation than the Death of the Son of God.
(3) Further, He condemned Sin as a calpt by means of
our Flesh, in and by which God-Christ triumphed over Sin, and
destroyed Sin, and condemned Sin to Death, even by His own
Death, (Heb. ii. 14.
Thus God u: the flesh, by which, and in which, Sin had
reigned over us, as an instrument for the condemnation and
destruction of Sin. Cp. below on Col. ii. 15.
4. ἵνα τὸ δικαίωμα] in order that the righteous requirement
Of the Law might be fulfilled.
Christ became incarnate, not to destroy the Moral Law as a
right rule (δικαίωμα) of practice, but in order to fulfil it, and to
enable us by His grace to fulfil it.
On the word δικαίωμα, see above, i. 32; ii. 26. Some
Expositors render δικ. τ. ν. that which the Law itself stipulated
for, and required. It rather appears to mean that which God
enacted as just, and what He required by the Law delivered by
Him
Do not therefore imagine (says the Apostle to the Jews)
that I am dieparaging the Law. On the contrary, I am de-
claring to you the true and the only way of fulfilling it. Christ
came to take away the curse, but He came also to enable us to
falfil the command of the Law.
— τοῖς μὴ x. 0. περικατοῦσι] to those who do not walk accord-
ing to the flesh. The μὴ indicates that the not walking after the
flesh, but the Spirit, is the fulfilling of the Law.
6. τὸ φρόνημα τῆς σαρκός] the mind of the flesh.
7. οὐδὲ yap δύναται} for it has not even the ability to obey.
8. of δὲ --οὐ δύνανται] and they which are after the flesh,
have not the ability (which comes only by grace) to please God.
On these two verses (7 and 8) ἃ seasonable cautigg is given
by S. Augustine (Serm. 155, who cannot be charge any
leanings to Pelagianism), lest while we rejoice in, and are thank-
fal for the blessings of Grace, we fall into Manicheeanism, and
calumniate the Late, or into the no less dangerous error of .scome
in modern times, who confound Human Nature (which is God's
work) with its corruptions, which are due to Satan’s wiles and
to man’s sins.
The constitution of Human Nature, the Moral Law, and
Divine Grace, are all of them gifts of God: and all and each of
them will be revered by those who love Him in all His works.
The caution above mentioned is as follows:
What does the Apostle mean by saying, “ Neither can it
be subject to God?” He does not mean that Man cannot,
that the soul cannot, nor even that the flesh cannot, being, and
so far as it is, a creature of God. But St. Paul means that the
lust of the flesh cannot be subject to God. Corruption can-
not,—not Nature. Therefore God provides a remedy that the
corruption of man may be removed, and his Nature be healed.
The Saviour has come to Human Nature. He finds it sorely
diseased : therefore a Great Physician is come.
Observe what the Apostle adds. They who are in the flesh
cannot please God. Who are they? They who ἐγ in the
flesh ; they who follow the /usts of the flesh; they who live in
them; they who place their happiness in them ; these are they
of whom the Apostle is speaking. They cannot please God.
He does not mean that they who are in the body cannot please
God in this life. What! did not the holy Patriarchs please
Him? Did not the holy Prophets please Him? Did not the
holy Martyrs please Him, who suffered in the body, and con-
fessed Christ, and endured severe bodily pain for His sake?
They carried the flesh, but were not carried by it. So it is then;
Not they who live in this world, but they who live a life of carnal
pleasure in this world, they cannot please God. Augustine.
ROMANS VIII. 9—16. 235
9 ε'γμεῖς δὲ οὐκ ἐστὲ ἐν σαρκὶ, ἀλλ᾽ ἐν Πνεύματι, εἴπερ Πνεῦμα Θεοῦ οἰκεῖ ἐν g 1 Cor. 8.16.
en > ge a δ ἃ * oF ὑτοῦ- 19" εἰ δὲ Phii.i. ἵν
ὑμῖν' εἰ δέ τις Πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ εἰ δὲ Pant 19 .
Χριστὸς ἐν ὑμῖν, τὸ μὲν σῶμα νεκρὸν Sv ἁμαρτίαν, τὸ δὲ Πνεῦμα ζωὴ διὰ
δικαιοσύνην.
A A aA a ,
1! Εἰ δὲ τὸ Πνεῦμα τοῦ ἐγείραντος ᾿Ιησοῦν ἐκ νεκρῶν οἰκεῖ ἐν ὑμῖν, ὁ ἐγείρας | Actes. 2.
ch, 6. 4, 5.
ΝΥ aq > A ’ a a A , ε Ὁ“ A .Y 1 Cor. ; 7
τὸν Χριστὸν ἐκ νεκρῶν ζωοποιήσει καὶ τὰ θνητὰ σώματα ὑμῶν διὰ τὸ ἐνοικοῦν yee δε ie
αὐτοῦ Πνεῦμα ἐν ὑμῖν.
Eph. 3. δ.
Col. 2. 18.
, ,
15 "Apa οὖν, ἀδελφοὶ, ὀφειλέται ἐσμὲν οὐ τῇ σαρκὶ, τοῦ κατὰ σάρκα ζῇν. — Feb. 6.7, 18.
1 Gal. 6. 8.
181 Εἰ γὰρ κατὰ σάρκα ζῆτε, μέλλετε ἀποθνήσκειν: εἰ δὲ Πνεύματι τὰς 154,68
, “A , “ ,
πράξεις τοῦ σώματος θανατοῦτε, ζήσεσθε.
a a G
ἄγονται, οὗτοι υἱοί εἰσι Θεοῦ. 15" Οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς #4:5,6
14 πόσοι γὰρ Πνεύματι Θεοῦ 5 3 Tim. 1.7.
02 Cor. 1. 22.
5. 5.
φόβον, ἀλλ᾽ ἐλάβετε Πνεῦμα υἱοθεσίας ἐν ᾧ κράζομεν, ᾿Αββᾶ, ὁ Πατήρ. 255. |
16° Αὐτὸ τὸ Πνεῦμα συμμαρτυρεῖ τῷ πνεύματι ἡμῶν, ὅτι ἐσμὲν τέκνα Θεοῦ: 4. 30. ον.
10. τὸ μὲν σῶμα νεκρόν} your body ἐξ still dead, subject to
death ; it is still as it were a corpse on account of sin original and
actual (see next verse), but your spirit is not dead. No; it is
even (wh—Life—a living principle through righteousness, namely,
through the perfect righteousness of Him Who is “ the Lord our
Righteousness,” Who took our Nature, and Who has reconciled
snd united you in that nature to God, and Who has ascended in
that nature to heaven, and has sent down the Holy Spirit upon
you to make your bodies His Temples, and in Whom ye are in-
corporated, and live by Faith in Him; so that you are accounted
righteous through His Righteousness, and receive new powers of
Righteousness by His sanctifying grace.
— νεκρόν} And not only so, but although your body is subject
to death, for sin, yet if the Divine Spirit which has been given
you continue to dwell in you, He Who raised Christ from the
dead (ἐκ νεκρῶν) will vivify your mortal body, through His
Spirit dwelling in the mortal tenement as a ναὸς or temple
of your body, where it abides. Cp. 1 Cor. iii. 16,17; vi. 19.
2 Cor. vi. 16.
11. διὰ τὸ---ἐν ὑμῖν] The reading of this passage was dis-
puted by the Macedonian heretics, who denied the Divinity
and Personality of the Holy Ghost. They affirmed that the
true reading here is διὰ τὸ ἐνοικοῦν αὐτοῦ Mvedua, and that it is
to be translated, On account of His Spirit which dwelleth in
you.
It was replied by their opponents, that another reading,
διὰ τοῦ ἐνοικοῦντος αὐτοῦ Πνεύματος, i.e. ‘by the agency of
Hie Spirit which dwelleth in you,’ is found in all the earliest
MSS. ἐν ὅλοις ἀρχαίοις ἀντι s. Bee Maxim. Dial. c. Mace-
don. in Athanasius, ii. pp. 228. 234, and so this text is cited by
Clemens Alex. (Strom. iii. p. 334), Methodius apud Epiphan.
Her. lxiv. Basil c. Eunomium, iii. p. 267, Ambrose, Athanasius
(ad Serapion. i. 179), Augustine, and by Chrys., 1 Cor. xv. 45,
who thence asserts, that it is the work of the Holy Spirit to
quicken what is dead.
St. Paul himself aleo may perhaps be thought to confirm the
latter reading by a parallel passage in 1 Cor. vi. 14, ὁ δὲ Θεὸς καὶ
τὸν Κύριον ἤγειρε, καὶ ἡμᾶς ἐξεγερεῖ διὰ τῆς δυνάμεως
@uTov.
But the preponderance of extant MSS. here seems rather
to be in favour of διὰ τὸ ἐνοικοῦν, which is in B (as stated by
Tregeiles and in Mai’s edition) and in D, E, F,G,J, K. See
Tisch., Fritz., and Alford.
The Editors are divided in their conclusions. Griesb.,
Scholz., Tholuck, Meyer, Fritzsche, Alford, Philippi, are for
the accusative, διὰ τὸ ἐνοικοῦν. Elz., Lachm., Tisch., De Wette,
prefer the genitive, διὰ τοῦ ἀνοικοῦντος. Bat if διὰ τὸ ἐνοικοῦν
is the true reading—as seems, on the whole, to be most probable,
—yet the sense might still be, By means of the Holy Ghost. See
John vi. 57, (ὦ διὰ τὸν πατέρα, καὶ ὁ τρώγων με Choera: δὲ
ἐμ Cp. Rev. xii. 11, ἐνίκησαν διὰ τὸ αἷμα, and Winer,
p.
Bp. Pearson (on the Creed, Art. xi.) thus expounds the
words : ‘ The Saints of God are endued with the Spirit of Christ,
and thereby their bodies become Temples of the Holy Ghost.
Now as the promise of the Spirit was upon the Resurrection of
Christ, so the gift and possession of the Spirit is an aseurance of
the Resurrection of a Christian.”
There is also another consideration in favour of the
translation, ‘by means of His Spirit.’ An analogy is exhibited
in Scripture between our siret Resurrection in Baptism to a life
of grace, and our second Resurrection hereafter to ἃ life of glory.
See on John v. 25—28. And as the former of these two Resur-
rections is due to the in-working of the Holy Ghost, so also is
the latter.
In like manner, the first birth of Christ our Head from the
womb of the Virgin was due to the operation of the Holy Ghost,
so likewise His Second Birth,—namely, from the Grave, by
which He became the first-born from the dead, the first-begolten
from the dead,—is ascribed to the energy of the same Spirit. See
above on i. 4.
It seems probable that the Apostle is here speaking of the
quickening virtue of the Holy Spirit, Who dwells in Christ’s
members, and makes their bodies to be His temple, and vivifies
them by His power dwelling in ‘hem, and Who is described in
Holy Scripture as the Giver of life. See John vi. 63. 2 Cor. iii. 6.
12—17.] For an exposition of these verses, see Aug. Serm.
156.
14. υἱοί εἰσι Θεοῦ] So B, F, G.— Elz. has εἰσιν viol Θεοῦ.
15. Οὐ γὰρ ἐλάβετε] Ye received not (at your baptismal in-
corporation in Christ; cp. vi. 17) the spirit of bondage to bring
you back—or, that you should tarn back—to the slavish fear of a
spiritual Egypt, but you received the Spirit of adoption: and we
may be permitted to add, with reverence, of you likewise was
true what God said of the literal Israel, and of Christ as the
Head of the spiritual Israel,—out of Egypt have I called My
Son. (Hos. xi. 1; cp. Matt. ii. 15.) You have left behind you
your foes drowned in the Red Sea of your Baptism in Christ’s
blood, and you are now on your march, like your fathers of old,
to your paternal inheritance and everlasting rest in heaven.
— ᾿αββᾶ, 5 Πατήρ] Abba, Father. This is the cry of the
heart, which, though the mouth be shut, sounds to the ear of
God ; for God is the hearer of the heart. dug. (Serm. 156),
Teriullian.
(1) He uses the Chaldee word wax. from the Hebr. 24,
Sather, to remind them of their origin from God, by Ad-raham,
aod of the deliverance of their race, God’s Israel, His First-born
(Jer. xxxi. 9), and so symbolizing Christ Himself (see on
Matt. ii. 14); those deliverances of the literal Israel from Egypt
and Babylon being typical of redemption by Christ. ᾿
(2) He adds the Greek ὁ Πατὴρ to show, that the Gentiles
as well as Jews are, by adoption in Christ, the Eternal First
born,—made equally children of Ab-raham and of God, and co-
heirs with Christ (v. 17). ‘“Quare voluit utramque, Abba et
Πατὴρ ponere? Quin videbat /apidem angularem quem repro-
baverunt edificantes, εἰ factus est in caput anguli, sic dictum,
quia recepit utrumque pari (i.e. Judeos et Gentes) de
diverso venientem.” Augustine (Serm. 157).
The Spirit of adoption is said to cry not only Adda in the
hearts of the Jews, but also Πατὴρ in the hearts of the Gentiles.
Therefore 6ur Saviour would not have His own name to be
entirely Hebrew or entirely Greek, but the one Hebrew, Jesus,
the other Greek, Christ; to show that He is ‘‘our Peace, Who
of two hath made one.” (Eph. ii. 14. 21.) Bp. Andrewee (v.
. 468).
The same combination of the Hebrew Abba with the Greek
Πατὴρ occurs in our Lord’s prayer in His Agony, when He was
bearing the load, and was about to take away the guilt, of the
sins of both Jew and Gentile. Mark xiv. 36. See note there,
and on Gal. iv. 6.
16. Πνεῦμα συμμαρτυρεῖ] the Holy Spirit witnesseth, together
with our spirit, by the fruits of the Spirit, i. e. goodness, righte-
ousness, truth, love, joy, peace, long-suffering, gentleness, faith,
meekness, temperance (Eph. uF 9. ἧι v. 22, 23), which by His
Ε
ROMANS VIII. 17—23.
17 Pei δὲ τέκνα, Kat κληρονόμοι, κληρονόμοι μὲν Θεοῦ, συγκληρονόμοι δὲ
Χριστοῦ, εἴπερ συμπάσχομεν, ἵνα καὶ συνδοξασθῶμεν.
18 9 Aoyilopat γὰρ, ὅτι οὐκ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ πρὸς τὴν μέλ-
λουσαν δόξαν ἀποκαλυφθῆναι εἰς ἡμᾶς. 19" Ἡ γὰρ ἀποκαραδ
τὴν ἀποκάλυψιν τῶν υἱῶν τοῦ Θεοῦ ἀπεκδέχεται. ™ Τῇ γὰρ ματαιότητι ἡ κτίσις
ὑπετάγη, οὐχ ἑκοῦσα, ἀλλὰ διὰ τὸν ὑποτάξαντα, 3) ἐπ᾽ ἐλπίδι ὅτι καὶ αὐτὴ ἡ
κτίσις ἐλευθερωθήσεται ἀπὸ τῆς δουλείας τῆς φθορᾶς, εἰς τὴν ἐλευθερίαν τῆς
δόξης τῶν τέκνων τοῦ Θεοῦ. 3 Οἴδαμεν γὰρ, ὅτι πᾶσα ἡ κτίσις συστενάζει καὶ
συνωδίνει ἄχρι τοῦ νῦν" 33." οὐ μόνον δὲ, ἀλλὰ καὶ αὐτοὶ τὴν ἀπαρχὴν τοῦ Πνεύ-
, Lal ,
οκία τῆς κτίσεως
aid we bring forth in our lives. The Spirit thus testifies to us
that we are sons of God by adoption, and encourages us to call
Him our Father.
Let every one look into his own heart and see whether he
says ‘‘ Abba, Father,’ from the lowest depths of his soul, and
with fervent charity, and he will see whether he has the witness
of the Spirit. Augustine (Serm. 156).
18. Λογίζομαι) reckon. I have added up the items of suffer-
ing on the one side of the account, and the grace and glory on
the other; and having made the calculation I now strike the
balance, and declare the result. On St. Paul’s peculiar qualifica-
tion for making this estimate, see on 2 Cor. xii. 4. These words
sre quoted by the Churches of Lyons and Vienne, relating the
sufferings of their martyrs in the second century. Eused. v. 1.
St. Paul here answers an objection of the Jews, who asked,
If you Christians are the “ children of God,” how is it that
you are exposed to such severe offiictions in this world ὃ
We Israelites (they argued) are God’s people, and our obe-
dience to Him has always been sttended with worldly blessings
and temporal prosperity. And He assured us that this would be
the evidence of His approval and of His favour.
So it would also be with you, if you were, as you profess
to be, the chosen people, and favoured children of God.
St. Paul shows (in reply to such allegations as these), -
(1) That evil, physical and moral, came into the world by
the first Adam (v. 20).
(2) That the light sufferings of Christians lead them to
eternal glory, in and through Christ.
(3) That the whole Creation was originally created very
good, and was afterwards subjected to evil, in and by the first
Adam (Gen. iii. 17), and now toaits and groans for the liberation
to be accomplished in and by the second Adam, Christ.
(4) That thus the whole Creation is a witness to the need
of Redemption, and to the blessedness of that Redemption which
is in Christ.
19. τὴν ἀποκάλυψιν] the manifestation: to be explained by
ἀποκαλυφθῆναι in the preceding verse. Their full manifestation
as sons; the glorious spring-time, in which, after the wintry
barenees of earth, all their beauty will be revealed and burst
forth, like foliage, in full glory; or as the sun comes forth in its
splendvur, after having been veiled for a while by clouds. That
manifestation will be when the Judge will say, “Come ye blessed
of my Father,” Who is your Father also. t. xxv. 34.) Then
shall the righteous shine forth as the sun, in the kingdom of their
Father. (Matt. xiii. 43.)
20. ἡ κτίσις the creation was made subject to vanity (not of
its own choice, or will, but) by reason of Him Who made it sub-
ject,—in hope, that even the creation itself shall be set free from
the bondage of corruption (in which it now groans) info the
liberty of the glory of the children of God.
By the Fall of Man, the whole creation has been reduced
from the high estate of perfect goodness in which it was formed
at the beginning (Gen. i. 4. 10. 12. 38. 21. 25. 31), and it has
been subjected to vanity in consequence of the Fall of Man, the
lord of the creatures. ©
After the Fall God said to Adam, “ Cursed is the ground for
thy sake" (i. e. on account of thy sin), “in sorrow shalt thou
eat of it all the days of thy life; thorns and thistles shall it bring
forth to thee ; in the sweat of thy face shalt thou eat bread till
thou return unto the ground, for out of it thou wast taken; for
dust thou art and to dast thou shalt return.” Gen. iii. 17—19.
Thus, by the sin of the first Adam, not only did death come
into the world, but the whole creation, which had been made
“very good’’ by God, and had been blessed by Him, was marred,
and made subject to vanity and to a curse. Weeds and thorns,
briars and thistles, deform its beauty ; and the earth is riven by
earthquakes and volcanoes, and desolated by floods, and is reserved
for dissolution by fire. (2 Pet. iii. 10.)
But it has been so subjected involuntarily, and by no fault
of its own; and it has been subjected in a hope, that as it sym-
psthizes with man in his shameful bondage in Adam, so will it
also share in his glorious deliverance in Chriet.
— ματαιότητι] S37 (Aebel), vanily, weakness; symbolized by
the first death after the Fall—that of Adel, whose name is μαται-
ὅτης (Gen. iv. 2—10), and was a proper expression of the μαται-
érns, or vanily, to which man was reduced by the Fall, and to
which the creation was reduced with him its lord and master.
Hence the Psalmist says, oy‘? (col Abel col Adam) ;
omnis Adam (i. e. man) totus Abel (i. 6. vanity) ; ‘every man is
altogether vanity.” (Ps. xxxzix. 6; cp. Ps. czliv. 4.)
But this name Ade/, ματαιότης, or vanity, contained also a
promise of revival and resurrection.
The first blood shed on the earth being the blood of him
whose sacrifice was accepted by God (Gen. iv. 4. Heb. xi. 4),
and being sbed by his brother Cain (1 Jobn iii. 12), whose sacri-
Jice was not accepted (Gen. iv. 5), preached of a Resurrection,
and Judgment to come. And the first blood shed in the world—
that of “the righteous Abel” (as Christ calls him, Matt. xxiii.
35), the feeder of sheep—was typical of the blood of the Good
Shepherd, laying down His life for His sheep, which speaks
better things than even that of Abel, the world’s Proto-Martyr
(Matt. xxiii. 35), prefigured Him Who is ὁ Μάρτυς ὁ πιστὸς καὶ
ἀληθινὸς (Rev. i. 6; ii 13; iii. 14), Jesus Christ, in Whom all
are made alive, and Who will change the vile bodies of His ser-
vants 80 as to be made /tke unto His glorious body (Phil. iii. 21)
in the blessed day of ‘‘the redemption of the body,” when they
will be “delivered from the bondage of corruption into the liberty
of the glory of the children of God.”
— διὰ τὸν bwordtayra] by reason of Him Who subjected the
creation fo panily : on account of the Fall of Man, which brought
death into the world, and covered the earth with the thorns and
thistles of the curse consequent upon the Fall (Gen. iii. 17, 18;
cp. Mede's Works, p. 230); and the creation was subjected in
hope of ἃ glorious restoration, and of the coming of that kingdom
which shall not peri The κτίσις of God is symbolized by
Abel in its par s, and also in its hopes. See preceding note,
and 2 Pet. iii. 10--- 18, and cp. Bp. Andrewes, v. 394.
The children of God are symbolized by Abel, as those of the
Evil One are by Cain, 1 John iii. 12.“ Adam sriusque generis
pater, id est, et cujus series ad terrenam, et cujus series ad
coelestem, pertinet civitatem.”” Aug. (de Civ. Dei, xv. 17).
21. τοῦ Θεοῦ] Not of Adam only, but of Him Who is the
Father of Adam, God. Luke iii. 38.
22. πᾶσα ἡ κτίσι:---συνωδίνει) the whole creation (πᾶσα 7
κτίσις, Mark xvi. 16. Col. i. 23) groans together universally, as
with one heart, moved by the same sorrow and desire, and yearns
and longs for a better state. The whole Creation is as it were in
the throes of parturition, even from the Fall to the end of the
world. These ὠδῖνες will become still more intense, in the trou-
bles physical, civil, and ecclesiastical, the earthquakes, famines,
and wars of the Latter Days, as Christ declares, Matt. xxiv. 8.
Mark xiii. 8. He speaks of them as ἀρχαὶ ὠδίνων (Mark xiii. 9),
as preparatory to the terrible crisis of the Great Day, which is
compared by St. Paul to the pangs of childbirth. (1 Thess. v. 3.)
Then the new creation will be dorn. The Abel of this world will
be delivered from its ματαιότης, and rise to eternal glory through
the Birth-pangs of death, to the Palingenesia, or New Birth of a
glorious Immortality. Cp. on Matt. xix. 28. Acts ii. 24.
23. οὐ μόνον δέ] Not only does the creation crave for eman-
cipation, but we ourselves also yearn for the adoption—the re-
demption of our bodies from corruption.
Under the words “the whole creation,” the Apostle may
perhaps include the unregenerate heathen, who, weary of their
wanderings, and uneatisfied with the pleasures of earth, panted
and yearned for something that they could not find. See Alex.
Knox, Remains, i. 6—18,
ROMANS VII. 24—29.
.
237
ματος ἔχοντες καὶ ἡμεῖς αὐτοὶ ἐν ἑαυτοῖς στενάζομεν, νἱοθεσίαν ἀπεκδεχόμενοι,
τὴν ἀπολύτρωσιν τοῦ σώματος ἡμῶν. “TH γὰρ ἐλπίδι ἐσώθημεν: ἐλπὶς δὲ ,2 σοι. 5. τ.
βλεπομένη οὐκ ἔστιν ἐλπίς" ὃ γὰρ βλέπει τις, τί καὶ ἐλπίζει; 35." εἰ δὲ, ὃ οὐ
βλέπομεν, ἐλπίζομεν, 80 ὑπομονῆς ἀπεκδεχόμεθα. ἡ
38. χ 'ῃσαύτως δὲ καὶ τὸ Πνεῦμα συναντιλαμβάνεται τῇ ἀσθενείᾳ ἡμῶν' τὸ
γὰρ τί προσενξώμεθα καθὸ δεῖ, οὐκ οἴδαμεν! ἀλλὰ αὐτὸ τὸ Πνεῦμα ὑπερεντυγ-
χάνει στεναγμοῖς ἀλαλήτοις" ἽἼ ὁ δὲ ἐρευνῶν τὰς καρδίας olde τί τὸ φρόνημα
τοῦ Πνεύματος, ὅτι κατὰ Θεὸν ἐντυγχάνει ὑπὲρ ἁγίων.
2 Cor. 4. 18.
Heb. 11. 1.
x Prov. 15. 8.
Ps. 115 19.
Zech. 12. 10.
Matt 20. 22.
James 4. 8.
y 1 Chron. 23. 9.
geh. 9. 11.
2 Tim. 1. 9.
1 Cor, 3, 21.
2 Cor. 4. 15.
ver, $2.
Hos. 2. 18.
%* Οἴδαμεν δὲ, ὅτι τοῖς ἀγαπῶσι τὸν Θεὸν πάντα συνεργεῖ εἰς ἀγαθὸν, τοῖς Prov. 16.7.
ν
κατὰ πρόθεσιν κλητοῖς οὖσιν" ™ * ὅτι ods προέγνω, καὶ προώρισε συμμόρφους
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τῆς εἰκόνος τοῦ Υἱιοῦ αὐτοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς"
— ἀπαρχήν] the first-fruits of the Spirit, the pledge and
earnest of the future Harvest of glory at the Great Day. (Matt.
xiii. 39. Rev. xiv. 15.) So Christ is the ἀπαρχὴ τῶν κεκοιμη-
μένων (1 Cor. xv. 20. 23), the Wave-sheaf which presignified and
sanctified the Universal Harvest of the Resurrection.
— ἡμεῖς] So Elz. and Alf. B omits ἡμεῖς, and so Tisch.,
Ὁ, F, G transfer it to before the first αὐτοὶ, and A, C place it
before καὶ, and so Lachmann.
— τὴν ἀπολύτρωσιν τοῦ σώματο:] the redemption of our
body from its present bondage of corruption. See on 2 Cor.
v. 2.
24. ἐσώθημεν) we were saved, that is, as far as God’s design
and desire are concerned. He wills us to be saved, and has done
all that is requisite for our salvation. It remains only that we
should do our part. See below, vv. 28, 29, and Acts ii. 47.
The three Christian graces, Faith, Hope, and Charity, wait on
the new birth of the Christian Soul, and therefore the Church
prays at Baptism that “being stedfast in faith, joyful through
hope, and rooted in charity, it may so pass the waves of this
troublesome world, that finally it may come to the land of ever-
lasting life.’’
26. ᾿Ωσαύτως δὲ καὶ τὸ Πνεῦμα] In like manner the Spirit
also. Not only does Nature bear witness to the need of a
Redeemer, not only does all Creation, even from the Fall of Man,
yearn for Redemption, and so testify to the reasonableness
of our hopes, but the Spirif also prays for the glorious consum-
mation which we desire.
— τῇ ἀσθενείᾳ] So A,B,C, Ὁ. Elz. ταῖς ἀσθενείαις.
— ὑπερεντυγχάνει) intercedes for us with God.
The Spirit of God, Who knoweth the secrets of the counsel
of God, will make ¢ha¢ prayer for us which shall be both for our
good, and also according to God's will (Bp. Andrewes, v. 387),
who, however, expresses an opinion that it ‘‘ cannot be verified
that the Holy Spirit, which is God, either prayeth or groaneth,”’
and says that the Apostle’s meaning is, “‘ teaches and enables us
to ἢ
PrThis is the exposition of some of the Fathers, as Origen
here, Ambrose, Ep. 23, Aug. Ep. 121, Greg. Moral. ii. 22, ‘de
orando Deo.” Cp. Matt. x. 20, where the Holy Spirit is said
to speak, because He teaches the Apostles to do so. See
A Lapide.
But others of the Ancients explain it of an intercessory
work performed by the Holy Spirit Himself, i.e. “de postu-
lationibus Spirits Sancti in consistorio Sacro Sancte Trinitatis,
ubi desideria nostra, quasi Paracletus noster exponit.” See
Thom. Aquin. 3, p. 9. 21, Δ. 4. .A Lapide. And this meaning is
adopted by Bp. Pearson (on the Creed, Art. viii. p. 471. 499,
and notes), who says, ‘‘ from which intercession especially, I con-
ceive, He hath the name of Paraciete given Him by Christ.”
(John xiv. 16. 26; xv. 26; xvi. 7.)
Ὲ ΟΝ ὑπερεντυγχάνει, Elz. adds ὑπὲρ ἡμῶν, not in A, B, D,
, δ.
— dAadrfrors} ‘‘inenarrabilibus,” not to be expressed by
human language, but inwardly felt by the Spirit ; and God, Who
sanctifies the heart, knows what their meaning is.
28. Οἴδαμεν δέ] A new argument. Though you Jews may
appeal to our sufferings as arguments that we are not God's
people and children, yet we Anow that all things work together
for good to them who love Him, and are “conformed to the
image of His Son”—Who was given up by Him, to suffer for us
(e. 29—32).
— τοῖς ἀγαπῶσι τὸν Θεόν] to them that love God. Thus at
the beginning of his argument on this subject, St. Paul bids us to
a Eph. 1.9, 11.
2 Cor. 8. 18.
1 Cor. 5. 49.
Phil. 8. 21.
Col. 1. 18.
judge of our Predestination from the practical evidence of our
lives shown by works of Jove to God.
If we see there the fruits of love, then we may feel a com-
fortable assurance of God’s love to us, for it is He Who gives us
grace to love Him. And we may also see a proof of His love to
us in the fact that He has called us into His Church; and we
may cherish ἃ good hope that if we abide in His love, and con-
tinue faithful members of His Church, all things wil? work to-
gether for our good. He had already asserted man’s free will,
and consequent responsibility; and had affirmed that God gives
Grace in order to help man’s will. ‘We are debtors not to the
flesh, to live after the flesh, for, {f ye live after the flesh, ye shall
die, but if by the Spirit, ye mortify the deeds of the body, ye
shall live; For as many as are led by the Spirit of God (that is,
c follow and comply with His godly motions) are sons of God’
‘vy. 12—14).
— τοῖς κατὰ πρόθεσιν κλητοῖς οὖσιν} to those who are called
according to His purpose, not according to works done or fore-
seen in them, but according to His eternal counsel in Christ
(see wie i. 5.11; iii. 11; 2 Tim. i. 9), and who are made mem-
bers of His ἐκκλησία or Society of the Called.
This word κλητοὶ, called, had been already applied by
St. Paul to ali the members of the Visible Church at Rome
(i. 6, 7). Similarly he applies it to αὐ the members of the
Church at Corinth (1 Cor. i. 2), in which were divisions (1 Con
xi. 18, 19) and even heresies (1 Cor. xv. 12). :
St. Paul having said that fo them that love God all things
work together for good, namely, to them twho are called by Him
into His Church according to His purpose, now adds, Because
those whom He foreknew He also preordained to be conformed
to the image of His Son, so that He may be the Firstborn among
many brethren: and whom He (secretly) foreordained these He
also (visibly) called, and whom He called He also justified, and
whom He justified, He also glorified.
On this and the following paragraphs, see above, Introduc-
tion to the Epistle, p. 194—197.
29. ὅτι} because. :
St. Paul now goes on to adduce proofs, that all things work
together for good to them that love God.
These proofs are found in the facts, that God has shown
His love to them by a visible cali of them, and by a visible act of
Justification (in their Baptism), exhibiting and declaring (what
would otherwise have been secret) that He had foreknown them
from eternity.
Προώρισε συμμόρφους is equivalent literally to He fore-
ordained for partakers in the form, or, to be conformed to the
likeness of. See Phil. iii. 21. Matt. Gr. Gr. § 420. Cp. i. 4,
δρισθέντος υἱοῦ Θεοῦ, and Eph. i. δ, and on the genitive after
cupudppous, Bernhardy, Syntax, p. 17), Kihner, ii. p. 172.
St. Paul’s meaning, therefore, here is: God hath not only
predestinaied them from eternity, to everlasting life, but, inas-
much as that predestination is secret, and could not therefore
give any assurance to them, He has also discovered to them His
eternal design and desire for their salvation, by an actual call of
them into 8 visible Society, named the Church, and has incor-
porated them therein by an outward act, in Baptism, as members
of the body of Christ.
Thus He has openly displayed His eternal love toward
them in Christ, and has given them a blessed bope and assurance
of salvation, if they do their part, as He has done His, and if
they abide, and bear fruit, in the body of Christ, in which He has
engrafted them.
ROMANS VIIL 30.
80» οὖς δὲ προώρισε, τούτους Kal ἐκάλεσε" Kal ods ἐκάλεσε, τούτους Kal ἐδικαύ-
aca οὗς δὲ ἐδικαίωσε, τούτους καὶ ἐδόξασε.
80. obs προέγνω--οὺς δὲ προώρισε---ἐδόξασε] (1) Before we
inquire into the meaning of this text, we must consider the
design of the Apostle in writing this Epistle.
His purpose was, to prove to the Jews that, though they
were God’s chosen people for a time, yet that God had chosen an
Universal Church from Eternity (see Eph. i. 11; iii. 11) to be
His people in Christ ; that He is the Seed promised to Abra-
ham, that in Him all Nations are blessed; that Blessedness
cometh by Faith on the Uncircumcision as well as on the Cir-
cumcision (iv. 10); that both Jews and Gentiles are guilty before
God ; that all have sinned (iii. 23); that all need a Redeemer;
that a Redeemer has been provided for all in Christ; that God is
the God of the Gentiles as well as the Jews (iii. 29); that there
is no difference (iii. 22) between them; that in raising Christ,
the Head of every man, from the dead, and in setting Him at
His own Right band, He has given to all men a pledge and
earnest of glory; that in Christ, honour and peace is assured to
every man that worketh good (ii. 10); and that God’s primary
will and desire is that all men should be saved (1 Tim. ii. 4).
The best explanation of the word foreknew, as used here, is
to be found in the Apostle’s own use of the same word, in a
following chapter of this same Epistle, ‘Has God rejected His
own People Whom He foreknew?"’ (ὃν προέγνω.)
As the Apostle applies the word there to the entire Ancient
Church, that of the Jews, God’s chosen People, 80 he here applies
the same word to the whole Universal Church, who are now God’s
chosen People, in Christ.
Indeed, the Apostle’s purpose is here to teach the Jews, that
they may not presume upon being God’s People, on the ground
of His foreknowledge, unless they obey His call to them in
-Christ ; and that all are God’s people who imitate the faith of
Abraham, and accept the Gospel of Christ; and also to cheer
‘the Gentiles by the assurance that they who were formerly not a
people may be God’s People by becoming, and by continuing to
be. and faithful members of the Universal Church of
ist.
(2) It must be borne in mind, that Holy Scripture, in order
‘to produce more assurance in us, often describes things as done
ρος God (Who is immutable and Almighty) desires should be
.done.
Accordingly all members of the Visible Church are called
“« Saints,” because God desires and designs them so to be: and
the whole Visible Church is called Holy, because such she is in
His will and deed. Similarly Christ is called the Saviour of ‘the
world (John iv. 42), and God is eaid to be the Saviour of all
men (1 Tim. iv. 10), because He desires all to be saved (1 Tim.
ii. 4), and has done all that could be expected on His part, in
-order that all should be saved.
Hence St. Paul has already spoken in this chapter of our
salvation as a thing done, saying, that we were saved (v. 24),
i.e. in God’s will and on His part. See also Eph. ii. 5. 2 Tim.
‘i. 9.
In the Apostolical writings (says Dr. Barrow, iii. 369) the
title of σωζόμενοι and σεσωσμένοι, with others equivalent, viz.
justified, sanctified, regenerated, guickened, are attributed to all
the visibly faithful indifferently.
(3) St. Paul declares in this Epistle God’s gracious design and
desire, and also (as far as He is concerned) what has been, and is,
His merciful act and deed to all mankind, adopted by Him in
Christ, His own Son, Who has taken the nature of all, and has
commanded that His Gospel should be preached fo ali, and that
all should be baptized into His Body, and who are permitted to
ery Abba, Father, and yearn for restoration; and for whom the
Holy Spirit pleads (υ. 26).
‘We may therefore confidently say, on the authority of God’s
ae Word, that God predestinates every man to eternal salvation
in Christ. This is His primary design and desire. This, as far
as He is concerned, is also His act and deed.
That this primary desire, and universal predestination,
will not take effect in all cases, is not due to any failing on His
side, but on ours.
In His Will all are called. Christ Himself assures us of this.
Tt is not the wild of your Father which is in Heaven that one of
these little ones should perish (Matt. xviii. 14). He has invited
all, by the universal commission, Go ye into all the world.
Baptize al/ nations. Preach the Gospel to the whole creation.
He has made it our duty to evangelize all (Matt. xxviii. 19.
Mark xvi. 15). God is not willing that any should perish
(2 Pet. iii. 9), but will have ali men to be saved (1 Tim. ii. 4).
He shut up αὐ under sin in order that He might have mercy
upon all (Rom. xi. 32). Redemption in Christ is as universal as
Sin and Misery are in Adam. As in Adam all die, even so in
Christ ail are made alive (see Rom. υ. 14—18. } Cor. xv. 22).
God hath not appointed us to wrath, but to obtain salvation by
our Lord Jesus Christ (1 Thess. v. 9). God was in Christ recon-
ciling the world unto Himself (2 Cor. v. 19. Col. i. 20). God so
loved the world that He gave His only begotten Son that who-
soever believeth in Him should not perish, but have everlasting
life (John iii. 16). He is the Saviour of the world, He is the
propitiation not only for our sins, but for the sins of the whole
world (1 John ii. 2). He gave Himself a ransom for all men
(Rom. xi. 32). He died for all (2 Cor. v. 14,15). As St. Paul
declares in this Epistle, Every one who believes on Him will be
saved; for the same God is Lord of all, and is rich in mercy to
all who call upon Him; for every one who calls on the name of
the Lord shall be saved (Rom. x. 12, 13). He tasted death for
every man (Heb. ii. 9, 10). And therefore St. Paul teaches that
it is ible by bad example to destroy souls for which Christ
died (1 Cor. viii. 2. Rom. xiv. 15), and that men may pollute the
blood of Christ, by which they were sanctified (Heb. x. 29); and
St. Peter says that by heresies men may deny the Lord that
bought them (2 Pet. ii. 1), which could not be true, if Christ had
not died for all, even for those who would not be saved by His
Death. ‘Incarnatio Dei mysterium est universe saius Crea-
ture.” Ambrose (de Paradiso, 8).
Hence St. Paul, in other places, speaks of salvation as a
thing done; because as far as God is concerned it ἐφ done. The
grace of God that bringeth salvation hath appeared unto αὐ men
‘Titus ii. 11), and according to His mercy He saved us (Titus
iii. 5), by the washing of regeneration and the renewing of the
Holy Ghost; and He hath saved us and called us with a holy
calling (2 Tim. i. 9).
This certainty of salvation, as a thing already done on God's
part, and the consequent assurance to us that He will never fail
to continue fo do all that is requisite on His side for the salvation
of every believer, is strongly expressed by St. Paul in this pre-
his use of the past tenses, He justified, He
glorified.
Let us remember also that St. Paul is inspired by God. He
speaks in God's name, and (if we may 50 say) from His point of
view.
(4) In order also to guard against any narrow interpretations
of this particular passage, St. Paul expressly declares here that
ant spared not His own Son, but gave Him up to death for us
all (v. 32). ν
(5) The Apostle is here consoling and cheering the Roman
Christians, especially the Jewish Christians, with the glorious
offers of the Gospel.
But it would have been no encouragement to them to tell
them that God had only called an unénown few among them.
It was indeed gracious intelligence, that God had loved all
believers from eternity, in Christ, that He calls them all, justifies
them all, offers the glory of heaven to all.
(6) It would be inconsistent — μα in contradiction "Ὡς
the whole scope of the Apostle in this Epistle, to suppose
God limits His offers to a few. The main drift of St. Paul in
the present Epistle, is to eradicate such a notion from the mind
of the Jews, who imagined that God’s favours were confined to
themselves ; and to show the universality of God’s love in Christ.
He has proved that a// are under sin, and that a//, both Jews and
Gentiles, need a Saviour, and that a Saviour has died for ali,
Who is no other than God’s own Son, Who has taken the nature
of all.
(7) If the word προώρισε, He predestinated, or foreordained,
is to be limited (as some allege) to an unknown few among them,
so must also the word ἐκάλεσε, He called.
But St. Paul degins this Epistle by addressing them all as
ealled (i. 1). “Therefore all the faithful are supposed by him to be
predestinated by God to be conformed to His Son’simage. And
St. Paul applies the same word ‘called’ in another place to all
Christians. See Eph. i. 5. 11, which affords a clear interpreta-
tion of this . And he had said to the Corinthians
(i. 21—24), to whom he was declaring the freeness and fulness
of grace in Christ, that “it pleased God to eave them that be-
lieve” in Christ crucified, Who is the power of God and the
wisdom of God unto them which are called, both Jews and
Greeks.
S. Ignatius confirms this sense remarkably, by applying tho
word προωρισμένη (predestinated) to the whole Church of Ephe-
sus, which he calls a Church predestinated from elernily,
ROMANS VIII. 31, 32.
239
31 © τί οὖν ἐροῦμεν πρὸς ταῦτα ; εἰ 6 Θεὸς ὑπὲρ ἡμῶν, τίς Ka ἡμῶν ; 53 “Ὅς τιν ας
ε
γε τοῦ ἰδίου Υἱοῦ οὐκ ἐφείσατο, ἀλλ᾽
d Isa. 58. 5, 7.
ὑπὲρ ἡμῶν πάντων παρέδωκεν αὐτὸν, πῶς John 5. 18.
ch. 4. 25.
οὐχὶ καὶ σὺν αὐτῷ τὰ πάντα ἡμῖν χαρίσεται ;
& δ. 6,9.
2 Pet. 2. 4.
2 Tim, 2. 18.
προωρισμένην πρὸ αἰώνων ἐκκλησίαν (Eph. i.). Similarly
St. Peter speaks of the Christian calling as already effected on
God’s side, and he exhorts all who are called to make that calling
and election sure, by a right use on their part of God's
(2 Pet. i. 10); and he speaks of a whole Church as elect (1. Pet.
v. 13). Cp. 1 Thess. i. 4, and see Hussey, Acad. Sermons, p.
307—309.
8) On the whole, it appears that the Apostle teaches here
that foreknew, not the Jews only, as they imagined, but He
from the beginning loved all men in Christ ; In due time He calls
all by Him and His Apostles. He offers to justify and acquit all
freely by Faith in His Blood. He in mind and desire gives the
glory of heaven to ail.
We were all called when we were made Christians.
Behold, men were baptized, and all their sins were forgiven -
them; they were justified from their sins. We have been
justified. Let each one of you, having been already placed in a
state of Justification by receiving remission of sins in the Laver
of Regeneration, and having received the Holy Ghost, go onward
day by day, and grow in grace till he is perfected. Augustine,
Serm. 158.
(9) Therefore the Church of England, in her Catechism,
teaches all her children to say that they have been called to
a state of salvation; and she says at the ba Hi of every several
infant, ‘Doubt ye not, but earnestly believe that Christ will
favourably receive this present Infant, that He will embrace him
with the arms of His mercy, that He will give him the blessing of
eternal life, and make him partaker of His everlasting kingdom.”
And after the Sacrament of Baptism is administered, she
gives thanks to God for these benefits as already received.
Thus she teaches us in what sense we are to understand
St. Panl’s προέγνω, ἐκάλεσε, ἐδικαίωσε, ἐδόξασε, He foreknew,
He called, He justified, He glorified. She considers these things
as done; for in God’s will and on His side they are done, for all
members of the visible Church of Christ.
(10) But in thus stating God's will and deed, the Church
does not forget that man has his work to perform, and that
unless we perform our part, all God’s gracious purposes towards
us will fail of their effect, and only increase our condemnation.
She therefore adds, ‘‘ Ye have heard that our Lord Jesus
Christ hath promised in His Gospel to grant all those things
that ye have prayed for, which promise He, for His part, will
most surely keep and perform. re after this promise
made by Christ, this Infant must also faithfully for Ais part
promise,” &c.
According to God’s will and deed, all are called, justified,
and glorified in Christ. He has done His part that they should
be so, effectually.
But this act of God’s Will does not take away man’s Free
Will. It is God's will, that man’s will should be free.
God gives man grace, in order to sanctify and quicken his
will, but not to destroy it.
Man’s free will is God’s work, and no one of God’s works runs
counter to any other. By the very fact of his freedom, man may
abuse his will. And it is by abuse of his will—by not conform-
ing it to God’s will, but by setting it against that will—that man
destroys himse(f.
God’s foreknowledge of man’s future state does nothing to
determine that state.
Nothing will be, because God knows that it will be; but
Secause it will be, it is known by God, before it is. Judas be-
came a traitor, and the Prophets foretold that he would be so.
The Prophets foretold it because it would be so; but it was not
80 because they foretold it. Origen.
Our salvation is from God’s love in Christ; but our destruc-
tion (if we are destroyed) is from ourselves.
The above statements on these important points may be
illustrated and confirmed by the testimony of two of the wisest
Anglican Divines, who have treated this subject with great labour
and skill, Richard τρί τὸς Isaac Barrow ; the former in
certain papers recently brought to light, and deserving careful
perusal, as follows ;— ie
Prescience, Predestination, and Grace, impose not that ne-
cessity by force, whereof man in doing good hath all freedom of
a taken from a
f Prescience did impose any such necessity, seeing Pre-
acience is not only of good but of evil, then must we grant that
Adam himself could not choose but sin; and that Adam sinned
not voluntarily, because that which Adam did ill was foreseen.
If Predestination did impose such necessity, then was there
nothing voluntary in Adam’s well-doing neither, because what
Adam did well was predestinated.
Or, if Grace did impose such necessity, how was it possible
that Adam should have done otherwise than well, being so far-
nished as he was with Grace?
Prescience extendeth unto all things, but causeth nothing.
Predestination to life, although it be infinite ancienter than the
actual work of creation, doth notwithstanding presuppose the
purpose of creation; because, in the order of our consideration
and knowledge, it must first have being that shall have a happy
being. Whatsoever the purpose of creation therefore doth esta-
blish, the same by the purpose of predestination may be perfected,
but in no case disannulled and taken sway. Seeing then the
natural freedom of man’s will was contained in the purpose of
creating man (for this freedom is a part of man’s nature), Grace
contained under the purpose of predestinating man may perfect
and doth, but cannot possibly destroy the liberty of man’s will.
That which hath wounded and overthrown the liberty, wherein
man was created as able to do good as evil, is only our original
sin, which God did not predestinate, but He foresaw it, and pre-
destinated Grace to serve as a remedy. Freedom of operation we
have by Nature, but the ability of virtuous operation by Grace;
because, through sin our nature hath taken that disease and
weakness whereby of itself it inclineth only unto evil. The
natural powers and faculties therefore of man’s mind are, through
our native corruption, 80 weakened, and of themselves so averse
from God, that without the influence of His special grace they
bring forth nothing in His sight table ; no, not the blossoms
or least buds that tend to the fruit of eternal life.
Which powers and faculties notwithstanding retain still their
natural manner of operation, although their original perfection be
gone, man hath still a reasonable understanding, and a will
thereby frameable to good things, but is not thereunto now able
to frame himself. Therefore God hath ordained Grace to coun-
tervail this our imbecility, and to serve as His hand, that thereby
we, which cannot move ourselves, may be drawn, but amiably
drawn.
If the grace of God did enforce men to goodness, nothing
would be more unpleasant unto man than virtue; whereas con-
trariwise, there is nothing so fall of joy and consolation as the
conscience of well-doing.
Shall we think that to eternal torments God hath, for the
only manifestation of His power, adjudged by an eternal decree
the greatest part of the very noblest of all His creatures, without
any respect of sin foreseen in them? Lord, Thou art just and
severe, but not cruel. And seeing all the ancient Fathers of the
Church of Christ have arte tl with uniform cores ores
that reprobation presup| foreseen sin as ἃ most just cause
tercapon it groundeth’ itself ; sin at the least original in them
whose portion of eternal punishment is easiest, as they that suffer
but the only loss of the joys of heaven; sin of several degrees in
them, whose plagues accordingly by the same act of reprobation
were proportioned ; let us not in this case of all other remove
the limits and bounds which our fathers before us have set. If
we look upon the rank or chain of things voluntarily derived
from the positive will of God, we behold the riches of His glory
proposed as the end of all, we behold the beatitude of men and
angels ordained as a mean unto that end, graces and blessings in
all abundance referred as means unto that happiness, God blessed
for evermore, the voluntary Author of all those graces.
But concerning the heaps of evils which do s0 overwhelm
the world, compare them with God, and from the to the
least of them, He disclaimeth them all. He refuseth utterly to
be entitled either AlpyAa or Omega, the beginning or the end,
of any evil. The evil of sin is within the compass of God’s
preacience, but not of His predestination, or foreordaining
will
The evil of punishment is within the compass of God’s fore-
appointed and determining will, but by occasion of precedent sin.
For punishments are evil, because they are naturally grievous to
him which must sustain them.
Yet in that they proceed from justice thereby revenging
evil, such evils have also the nature of good; neither doth God
refuse, but challenge it as an honour that He maketh evil-doers
which sow iniquity to reap destruction, according to that in the
Prophet (Amos iii. 6), There is no evil in the city which I the
240
e Isa. 50.
8, 9,
f Ps. 37. 33.
88 ὁ Tis ἐγκαλέσει κατὰ ἐκλεκτῶ
® Χριστὸς ὃ ἀποθανὼν, μᾶλλον δὲ
4.9. , ε ε a
gh. 14. 3. ὃς καὶ ἐντυγχάνει ὑπὲρ ἡμῶν.
Heb. 1. ὃ. &7.25. 1 Ῥεῖ. 8. 22. 1Juhn 3.1. Bch. 4. 26. & ὅ. 6—10.
Lord have not done. God therefore, with the good evil of punish-
ment, revengeth the evil good of sin.
. Sin ie no plant of God's setting. He seeth and findeth it a
thing irregular, exorbitant, and altogether out of course. It is
unto Him an occasion of sundry acts of mercy, both an occasion
and a cause of punishment ; by which mercy and justice, although
God be many ways greatly glorified, yet is not this glory of God
any other in respect of sin, than only an accidental event. We
cannot say therefore truly, that as God to His own glory did
ordain our happiness, and to accomplish our happiness appoint
the gifts of His grace, s0 He did ordain to His glory our punish-
ment, and for matter of punishment our sins.
For, punishment is to the will of God no desired end, but a
consequent, ensuing on sin; and in regard of sin, His glory an
event thereof, but no proper effect. Which answereth fully that re-
pining proposition, Jf man’s sin be God’s glory, why is God angry ἢ
As therefore sin hath entered into the nature of man, not-
withstanding the general will of God’s inclination to the contrary,
so the same inclination of will in Him for the good of man, doth
continue still, notwithstanding sin. For sin altereth not His
nature, though it change ours. His general will, and the principal
desire whereunto of His own natural bent He inclineth, still is,
that all men may enjoy the full perfection of that happiness
which is their end.
Signs of the general inclination of God are all the Promises
which He maketh in Holy Scripture, all the Precepts which He
giveth of godliness and virtue, all Prohibitions of sin, and threat-
enings against offenders; all Counsels, Exbortations, Admoni-
tions, Tolerations, Protestations, and Complaints; yea, all the
works of His merciful Providence in upholding the good estate of
the world, are signs of that desire which the schoolmen therefore
term His signified will, and which Damascen calls the principal
will of God. (De Orthodox. Fide, ii. 29.)
And according ¢o this will He desireth not the death, no, not
of the wicked (Ezech. xviii. 23. 32), but rather that they may be
converted and live. He longeth for nothing more than that ail
men might be saved. He that willeth the end, must needs will
also the means whereby we are brought unto it. And our Fall in
Adam being presupposed, the means now which serve as causes
effectual by their own worth to procure us eternal life, are only
the merits of Jesus Christ, without Whom no heathen by the law
of nature, no Jew by the law of Moses, was ever justified. Yea, it
were perhaps no error to affirm, that the virtue of the blood of
our Lord Jesus Christ being taken away, the Jew, by having the
Law, was farther removed from hope of salvation and life, than
the other by wanting the Law; if it be true which Fulgentius
hath (de Incarn. 1, and Grat. 16), that without the graces of be-
lief in Christ, the Law doth more heavily condemn being known
than unknown ; because by how much the ignorance of sin is
made less, by so much his guiltiness that sinneth is greater.
And St. Paul’s own doctrine is, that the Law, severed from
Christ, doth but only aggravate sin.
God being desirous of all men’s salvation, according to His
own principal or natural inclination, hath in token thereof for
their sakes whom He loved, bestowed His beloved Son.
The self-same affection was in Christ Himself, to Whom the
wicked at the day of their last doom will never dare to allege as
their own excuse, that He which offered Himself as ἃ sacrifice to
redeem some, did exclude the rest, and 80 made the way of their
salvation impossible. He paid a ransom for the whole world;
on Him the iniquities of all were laid, and as St. Peter plainly
witnesseth, He bought them which deny Him, and which perish
because they deny Him. (Jobn vi. 198. liii. 1 John ii. 2 Cor. νυ.
2 Pet. ii. 1.) As in very truth, whether we respect the power
and sufficiency of the price given, or the spreading of that infec-
tion, for remedy whereof the same was necessary, or the large-
ness of His desire which gave it, we have no reason but to ac-
knowledge with joy and comfort that He tasted death for ail
men, as the Apostle to the Hebrews noteth. (Heb. ii. 9.) Nor
do I think that any wound did ever strike His sacred heart more
deeply than the foresight of men’s ingratitude, by infinite num-
bers of whom that which cost Him so dear would so little be
regarded ; and that made to so few effectual through contempt,
which He of tender compassion in largeness of Jove had provided
to be a medicine sufficient for all.
But, if God would have all men saved, and if Christ through
ee grace bave died four all men, wherefore are they not ail
eave
ROMANS VII. 33, 34.
ν Θεοῦ ; Θεὸς ὁ δικαιῶν, * τίς ὁ κατακρίνων;
᾿ > a a > lel fo! fe!
καὶ ἐγερθεὶς, ὃς καὶ ἔστιν ἐν δεξιᾷ τοῦ Θεοῦ,
. & 14.9. Matt. 20. 28. John 14. 19.
God’s principal desire touching man’s happiness is not
always satisfied. It is on all sides confessed, that His will in
this kind oftentimes succeedeth not; the cause whereof is 8 per-
sonal impediment making particular men uncapable of that good
which the will of His general providence did ordain for mankind.
So that from God, as it were by a secondary kind of will, there
groweth now destruction and death, although otherwise the will
of His voluntary inclination towards man would effect the con-
For the which cause the wise man directly teacheth, that
death is not a thing which God hath made or devised with intent
to have so many thousands eternally therein devoured (Wisdom
i. 13—16, ‘God made not death, but ungodly men with their
works called it to them"); that condemnation is not the end
wherefore God did create any man, although it be an event
or consequent which man’s unrighteousness causeth God to
decree.
The decree of condemnation is an act of hatred; the cause
of hatred in God is not His own inclination thereunto; for His
nature is, to hale nothing which He hath made ; therefore, the
cause of this affection towards man must needs be in man some
quality whereof God is Himself no author. The decree of con-
demnation is an act of divine justice. Justice doth not purpose
punishment for an end, and faults as mesns to attain that end ;
for so it should be a just thing to desire that men might be
unjust; bat justice always presupposing sin which it loveth not,
decreeth punishment as 8 consequent wherein it taketh otherwise
no pleasure.
Finally, if death be decreed as a punishment, the very nature
of punishment we know is such as implieth faultiness going be-
fore; without which we must give unto it some other name,
bat a punishment it cannot be. So that the nature of God’s
goodness, the nature of justice, and the nature of death itself, are
all opposite to their opinion, if any will be of opinion, that God
hath entirely decreed condemnation without the foresight of sin
asacause. The place of Judas was locus suus, a place of his
own proper procurement. Devils were not ordained of God for
hell-fire, but hell-fire for them; and for men so far forth as it
was foreseen that men would be like them. Hooker (in papers
recently discovered by Archdn. Cotton and Dr. Elrington, and
printed in the latest Oxford editions as an Appendix to Book the
Fifth of the Ecclesiastical Polity).
God strongly asserts, He earnestly inculcates, He loudly
proclaims to all, His readiness to pardon, and His delight in
showing mercy ; the riches of His goodness, and forbearance, and
long-suffering. He declares that whoever is faithful in using the
smallest power shall be accepted and rewarded. He represents
Himself impartial in His judgment and acceptance of men’s per-
eons and performances; any man, in any nation, by his sincere,
though imperfect, piety and righteousness, being acceptable to
Him.
The final ruin of men is not to be imputed to any antecedent
defect lying in man’s state, or God’s will, to any obstacle on God's
part, or incapacity on the part of man, but wholly fo man’s
blameabie neglect, or wilful abuse, of the means conducible to his
salvation. No want of mercy in God, or of virtue in the passion of
our Lord, are to be mentioned, or thought of; infidelity (formal
or interpretative) and obstinate impenitency disappointing God's
merciful intentions, and frustrating our Lord’s saving perform-
ances and endeavours, are the sole banes of mankind. Here
(saith our Lord) ἐφ the condemnation, that light ie come into the
world, and men loved darkness rather than light, because their
deeds are evil. And, I speak these things that ye might be
saved ; but ye will nol come to me that ye might have life. And,
How often have I willed to gather thy children, as a hen
gathers her chickens under her wings, but ye would not? The
Sower (our Lord) did sow in the field (the world) the good seed
of heavenly truth, but some would not admit it into their heads
or hearts; from others temptation bare it away; in others
worldly cares and desires choked it. And, Despisest thow the
riches of God's goodness, and forbearance, and long-suffering, not
considering that the goodness of God leadeth thee to repentance ?
So St. Paul expostulates with the incredulous Jew. And, How,
| saith the Apostle to the Hebrews, shall we escape, if we neglect
| 80 great salvation? So do our Lord and His Apostles state the
| reason of men’s miscarrying in this great affair; signifying all re-
Ι
|
quisite care and provision to be made on God's part for their sal~
| fault of compliance with God in His conduct and management
a ..,......0...........ζϑῦϑῦὉΘὅἘᾳὲ0Ὀ00ὕῦ06΄ὩῳἠὉ2ὌΟἄὦὕὺῸὕᾧψ0ὲ}ὦὁὦὃὕ0β0δ0ϑὦὲΈὉἍὉὙπαρτέου τ ἐεωτυ κε Στ
vation, and imputing the obstruction solely to their voluntary de-
ROMANS VIII. 35—39. 241
3 Tis ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ ; Θλῖψις, ἣ στενοχωρία, b Ps. 44.22.
ἢ διωγμὸς, ἢ λιμὸς, ἢ γυμνότης, ἢ κίνδυνος, ἣ μάχαιρα,
1 Cor. 4.9.
36h y ,
καθὼς γέγραπται, 200. 4.11.1
9 Led Ld 4 ε ,ὔ ’
Ore ἕνεκεν σοῦ θανατούμεθα ὅλην τὴν ἡμέραν, ἐλογίσθημεν ὡς i) Cor,15. 57.
‘or. 2. 14.
» 1 John 4. 4.
πρόβατα σφαγῆς; 7 ᾿Αλλ᾽ ἐν τούτοις πᾶσιν ὑπερνικῶμεν, διὰ τοῦ ἀγαπή- wen S.
Rev. 12. 11.
i ¥
σαντος ἡμᾶς. ®4 Πέπεισμαι γὰρ, ὅτι οὔτε θάνατος οὔτε ζωὴ, οὔτε ἄγγελοι οὔτε Eph. 1.31.
ἀρχαὶ, οὔτε ἐνεστῶτα οὔτε μέλλοντα, οὔτε δυνάμεις,
39 * οὔτε UF v Ἵ Col. 2. 15.
οὔτε ὕψωμα οὔτε βάθος, οὐ" 5.5.
οὔτε τὶς κτίσις ἑτέρα δυνήσεται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ Θεοῦ τῆς ἐν ¥ Erb. 5.18,1,
Χριστῷ ᾿Ιησοῦ τῷ Κυρίῳ ἡμῶν.
Ps. 98. 8,4.
Isa. 10. 10—14.
thereof. Jesus is the Saviour of all men (we say), as having
perfectly discovered and demonstrated the way, and meane of
salvation; the Sagal fou oa of God concerning it; the duties
required by God in order to it; the great helps and encourage-
ments to seek it; the mighty determenta from neglecting it; the
whole will of God and concernment of man in relation thereto;
briefly, all saving truths He hath revealed unto all men; mysfe-
ries of truth (Col. i. 26), which were hidden from ages and gene-
rations (Rom. xvi. 25), which no fancy of man could invent, no
understanding could reach, no reason could by discussion clear
(concerning the nature, providence, will, and purpose of God ;
the nature, original, and state of man, concerning the laws and
rules of practice, the helps thereto, the rewards thereof, whatever
is important for us to know in order to happiness), He did
plainly discover and bring to light, He did with valid sorts of de-
monstration assert and confirm. The doing which (as having so
much efficacy toward salvation, and being ordinarily so necessary
thereto), is often called saving, as particularly by St. James,
when he saith, He that turns a sinner from the error of his way,
shall save a soul from death. (James v. 20.) And by St. Paul:
Take heed to thy word and doctrine, for so doing thou shalt save
thyself and thy hearers. (1 Tim. iv. 16.)
That our Lord hath thus (according to His design, and ac-
cording to reasonable esteem) saved all men, we are authorized
by the holy Scripture to say (1 Cor. ix. 22. Rom. xi. 14. 2 Tim.
iil. 15); for He is there represented to be the light of the world
(John viii. 12), the true light that enlighteneth every man coming
into the world (Johni. 9), the day-spring from on high that hath
visited us, to give light to them that sit in darkness and in the
shadow of death, and to guide our feet inlo the way of peace.
(Luke i. 79.)
By Him the saving grace of God hath appeared unto all
men. (Tit. ii. 11; iii. 4.) By Him (as Esay prophesied and St.
Jobn the Baptist applied it) all flesh did see the salvation of
God. (2 Tim. i. 10. Luke iii. 6.) Of Him it was also foretold
(as St. Paul teacheth us), 1 have set thee for the light of the
nations, that thou shouldest be for salvation unto the ends of the
. earth. Coming He preached peace to them that were far and
them that were near,—that is, to all men every where. (Acts xiii.
47. Eph. ii. 17.) While Iam in the world, said He, J am the
light of the world; shining, like the sun (John ix. 5), indif-
ferently unto all; and when He withdrew His corporal presence,
He further virtually diffused His light; for He sent His mes-
sengers with a general commission and command to teach all men
concerning the benefits procured for them and the duties required
from them: Going into the world, make all nations disciples,
teaching them to observe all that I commanded you. (Matt.
xxviii. 19, 20.) Going into the world, preach the Gospel unto
every creature (or to the whole creation). (Mark xvi. 15.) So it
ought to be, that in His name should be preached repentance
and remission of sins unto all nations (Luke xxiv. 47); that
God’s intentions are not to be interpreted, nor His performances
estimated by events depending on the contingency of Auman
actions, but by His own declarations and precepts, together with
the ordinary provision of competent means, in their own nature
sufficient to produce those effects which He declares Himself to
intend or to perform. What He reveals Himeelf to design He
doth really design it; what He says, that He performeth; He
(according to moral esteem,—that is, s0 far as to ground duties
of gratitude and honour, proceedings of justice and reward) doth
perform, although the thing upon other accounts be not effected.
Barrow (Sermons on Universal Redemption, Vol. iii. p. 397).
82. “Os ye] Who even. Kiihner, ii. p.400. Meyer. Stronger
than %s,—and the words τοῦ ἰδίου, Hie own, strengthen the
emphasis.
— παρέδωκεν] For since God spared not even His own Son,
but delivered Him up for us all, how is it possible that He will
not also with Him freely give us all things?
Here is the reason why the Apostle speaks, in υ. 30, of our
Suture glory as a thing accomplished.
Vor. 11.—Parr IIL.
God delivered up His own Son not only for the Saints, but
altogether for all in the Church. Origen. 6 Father delivered
up the Son, the Son delivered up Himself (Gal. ii. 20), and
Judas delivered up his Master. ‘‘Sed quid hic fecit Judas nisi
peccatum ?” Aug. (Serm. 52.)
— τὰ πάντα] all the things necessary for salvation.
838. ἐκλεκτῶν) the elect. See above, 1 Thess. i. 4; below,
xvi. 16. Eph. i. 4.
84. ἐν δεξιᾷ τοῦ Θεοῦ] Here is another reason why he had
spoken of our glorification as a thing already done. Christ has
carried our Nature into heaven. He hes placed it at God’s right
Hand. In His exaltation we may see our own.
85. τίς ἡμᾶς χωρίσει x.7.A.] If I suffer persecution, and con-
fess Christ before men, I am sure that He will confess me before
His Father. If h assails me, it cannot hurt me, for I have
the Bread of Life. Nakedness cannot harm me, for I am clothed
with Christ. I will not fear danger, for Christ is my safety. The
aword cannot terrify me, for I have the sword of the Spirit, which
is the Word of God. Origen.
No one can me from the Love of God by menaces
of death, for the Love of God cannot die, and it is death not to
love God. Neither height nor depth can separate me, for what
joy can they offer to tempt me from the Creator of Heaven? Or
why should Hell itself terrify me, 80 as to make me forsake God,
since I can never know Hell except by forsaking Him? Augues-
tine (de Moribus Eccl. 1,2. Cp. A Lapide).
— ἢ μάχαιρα] the sword, the instrument of St. Paul’s own
future martyrdom.
86. θανατούμεθα] we are being put to death, present tensa
1 Cor. xv. 31. 2 Cor. iv. 10.
88. οὔτε δυνάμει5] So placed by A, B, C, Ὁ, ΒΕ, F,G. Elz.
puts it after ἀρχαί.
839.1 The following practical observations and encouragements
may be added here in the words of Hooker :—
No man’s condition so sure as ours: the prayer of Christ is
more than sufficient to strengthen us, be we never so weak; and
to overthrow all adversary power, be it never so strong and po-
tent. But His prayer must not exclude our labour. Their
thoughts are vain who think that their watching can preserve the
city which God Himself is not willing to keep. And are not
theirs as vain who think that God will the city for which
they themselves are not careful to watch? The husbandman may
not burn his plough, nor the merchant forsake his trade, because
God hath promised “1 will not forsake thee.’’ And do the pro-
mises of God concerning our stability, think you, make it a matter
indifferent for us to use or not to use the means whereby, to
attend or not to attend to reading, to pray or not to pray that we
“fall not into temptation?” Surely, if we look to etand in the
faith of the sons, of God, we must hourly, continually, be pro-
viding and setting ourselves to strive. It was not the meaning
of our Lord and Saviour, in saying (John ‘xvii. 11}, “« Father,
keep them in Thy Name,” that we should be careless to keep
ourselves.
To our own safety, our own sedulity is required. And then
blessed for ever and ever be that mother’s child whose faith
hath made him the child of God.
The earth may shake, the pillars of the world may tremble
under us, the countenance of the heaven may be appalled, the sun
may lose his light, the moon her beauty, the stars their glory;
but concerning the man that irusteth in God, if the fire have
proclaimed itself unable as much as to singe a hair of his head, if
lions, beasts ravenous by nature and keen with hunger, being set
to devour, have, as it were, religiously adored the very flesh of
the faithful man, what is there in the world that shall change his
heart, overthrow his faith, alter his affection towards God, or the
affection of God to him? If I be of this note, who shall make a
separation between me and my God? “Shall tribulation, or
anguish, or famine, or nakedness, or peril, or sword?” No; “I
am persuaded that neither tribulation, nor anguish, nor perse-
cation, nor famine, nor nakedness, nor peril, oe fete nor
I
«
242. ὁ ROMANS IX. 1—3.
beh. 10. 1.
c Exod. 32, 82.
Gal. 1. 8.
ΙΧ. 1 "᾽Αλήθειαν λέγω ἐν Χριστῷ, οὐ ψεύδομαι, συμμαρτυρούσης μοι τῆς
συνειδήσεώς μον ἐν Πνεύματι ἁγίῳ, 3" ὅτι λύπη μοί ἐστι μεγάλη, καὶ ἀδιά-
λειπτος ὀδύνη τῇ καρδίᾳ pov ὃ " ηὐχόμην γὰρ ἀνάθεμα εἶναι αὐτὸς ἐγὼ ἀπὸ τοῦ
death, nor life, nor angels, nor principalities, nor powers, nor
height, nor depth, nor any other creature” shall ever prevail so
far over me. ‘I know in Whom I have believed.” I am not
ignorant Whose precious blood hath been shed for me. I have a
Shepherd full of kindness, full of care, and full of power; unto
Him I commit myself. His own finger hath engraven this sen-
tence in the tables of my heart, ‘‘Satan hath desired to winnow
you as wheat, but I have prayed that thy faith fail not;” there-
fore the assurance of my hope I will labour to keep as a jewel
unto the end, and by labour, through the gracious mediation of
His prayer, I shall keep it. Hooker (Serm. i. “ Of the certainty
and perpetuity of faith in the Elect’).
Preliminary Note to the ΝΊΝΤΗ Chapter.
For a right understanding of this and the two following
chapters, it must be borne in mind,
(1) Wao the parties were, whom the Apostle is addressing,
and what was their position and their feelings; and
(2) What is the connexion between the subject of these
chapters and that of the foregoing chapters of the
Epistle.
(1) He is addressing himself to the Jews.
They supposed themselves to be the Elect people of God.
They imagined that they possessed some special merit of their
own which entitled them to be distinguished by Him from the
other Nations of the world. knew that they had been kept
apart from all other Nations by God Himself, and they did not
suppose it possible that other Nations could be put on a par with
themselves, and be blended with them in one society; and much
less that they themselves could be cast off by God.
The very notion of such contingencies appeared to them to
involve a charge against God Himeelf, as either not endued with
Divine Prescience, or as subject to human infirmities, and as
swayed by passion, levity, fickleness, and caprice.
(2) In the previous part of the Epistle St. Paul has shown,
I. That al! mankind, the Jews no less than the Gentiles,
were guiliy before God.
Il. That ati needed a Redeemer.
III. That a Redeemer had been provided for alé in Christ
Jesus on egual terms.
IV. That in His Divine Mind God had foreknown and fore-
ordained an Universal Church in Christ, and that Christ had
died for all (viii. 32); and that a// who accept by Faith the terms
of salvation offered them in Christ, are the elect peopie of God;
and that ail the faithful bad been foreknown by Him in Christ
(viii. 29 -- 32), and that He, on His part, gives them freely Justifi-
cation and Salvation in Him.
(3) Such declarations as theee would, the Apostle well knew,
excite the jealousy of the Jews. They contravened the national
persuasion that the Jew was the favoured eon of God's love; and
they brought with them the tremendous sccusation that the
Jewish Nation, in crucifying Jesus of Nazareth, had crucified the
Christ Who had been foretold by Moses and the Prophets; and
that in rejecting Him, and in continuing to reject Him Who was
now preached to the Gentiles as the Saviour of the World, and
‘was gladly recognized by them as such, they had disinherited
themselves ; that they were no longer God’s elect people, but had
been supplanted in His favour by the Heathen World.
The Apostle, therefore, had now the task of maintaining the
doctrines already stated of Universal Sinfulness on the part of
menkind, and of Universal Redemption in Christ, and of showing
the harmony of these doctrines with the History of God’s dealings
with the Jews, and of soothing their minds and allaying their
emotions of envy, jealousy, and exasperation, and of administering
comfort to those among them who were touched with remorse
and contrition, and of proving to them that they would forfeit
nothing, bot rather gain infinite benefite by accepting the gracious
terms now offered freely to all Nations in Christ.
(4) These considerations may serve the purpose of clearing
the subject handled by the Apostle in this and the two following
Chee of some perplexities with which it has been em-
When these Chapters are considered in their natural relation
to the Apostle’s design in this Epistle, it will be seen that it was
no part of his purpose to discuss here the question of the par-
ticular predestination of individuals.
Were the Jews, as ἃ Nation, the Elect People of God?
Had God chosen from Eternity an Universal Church in Christ ?
Was Christ to be the Deliverer of the Jews, or was He to be the
Deliverer of alt Nations (Hag. ii. 7), the Saviour of the World?
These were the questions to be discussed; and all that he
says, in this and the two following Chapters, is subordinate to
these questions.
The Calvinistic interpretations of this chapter fail altogether
of supplying any answer to the objections of the Jew, or of mi-
nistering any comfort to him in his dejection ; from which he can
only be raised by the blessed assurance with which St. Paul con-
cludes this chapter, that “ he that believeth in Christ shall not be
put to shame.”
Consequently we find that the great body of ancient Ex-
positors, in commenting on this portion of St. Paul’s Epistle,
never assigned to it such a meaning as has been imputed to it by
some in more recent times. Indeed, the ancient Expositors re-
garded this Epistle generally, and this portion of it particularly, as
a store-house of divine teaching on the great doctrines of Uni-
versal Redemption, and of Free Grace offered to ali in Christ.
It has been well said (by Professor Blunt, Lectures on the
Early Fathers, p. 625), that it is remarkable that St. Paul’s
Epistle to the Romane is singled out as the very ground on which
Jreneus contends for the doctrine of man’s Liberty of choice to
do good or evil, and of God’s consequent right to assign to him
his reward accordingly. JIreneus (iv. 37.1). So Clemens Alex-
andrinus (Strom. iv. 11; vii. 7) regards ‘‘the Elect”? and ‘the
Predestinate”’ as the whole body of Christians, and refers to the
Epistle to the Romans as confirming his own opinion, which is
thus expressed (Strom. vii. 2): ‘‘The Son of God, Who for
our sake took a body that could suffer, cannot be indifferent to-
wards us. Assuredly He cares for all, as becomes the Lord of
all. He is our Saviour, not a Saviour of some and no Saviour of
others. But He dispenses His benefits accordingly as every one
is disposed to receive them, to Greeks and Barbarians, to the pre-
destinated out of either race, called, according to his own time,
Saithful, elect. Neither can He be jealous of any, Who hath
called all alike.”
Justin Martyr (Dial. c. 42) applies the term of προεγνωσμέ.
vot, ‘ the foreknown,’ to those whom God foreknew from eternity
as good and virtuous men, and of whom He foreknew that they
would be saved because they would be good and virtuous. See
Apolog. i. 45, and cp. Dialog. c. 140, and Jreneus, iv. 6. 5.
See further above, Introduction to this Epistle, p. 194—6.
Cu. IX. 1. ᾿αλήθειαν λέγω ἐν Χριστῷ} I speak in Christ the
truth. Not to be rendered “1 speak the truth in Christ.”” What
the Apostle means is, that he is speaking, not as a man merely,
but as a member of Christ, in His Name, as His Apostle. And
so he comforts the Jews with the assurance that his sympathy
with them is not only his own sympathy, but the sympathy of
Christ, even of Him Whom they had crucified.
He confirms this assurance by a similar assertion concerning
the Holy Ghost the Comforter. What I say to you is said by me
in the name of Christ and of the Holy Spirit.
On the connexion of this statement with the foregoing
chapter, see the preliminary note.
2. λύπη---ὀδύνη) sorrow and pang; cp. ὠδίν.
8. ηὐχόμην] I could wish, supposing such a thing to be pos-
eible. On this use of the imperfect tense, see Gal. iv.20. Winer,
§ 41, p. 253.
— ἀνάθεμα εἶναι αὐτὸς éyé] This is the order of the words in
the beet MSS. Elz. αὐτὸς ἐγὼ ἀνάθεμα εἶναι, which is less
forcible.
᾿Ανάθεμα = oy (cherem), devoted to destruction as abomi-
nable. (Lev. xxvii. 28. Num. xxi. 3. Deut. vii. 25, 26; xiii. 15.
17. Isa. xxxiv. 2.) See above, Gal. i. 8, 9.
Observe that this expression follows τίς ἡμᾶς χωρίσει ἀπὸ
τῆς ἀγάπης τοῦ Χριστοῦ ; viii. 36 and 39, ‘ Who shall separate us
from the love of Christ?’ Therefore his desire to be ἀνάθεμα
ἀπὸ τοῦ Χριστοῦ for the sake of his brethren, is not to be re-
garded as a possible contingency, but is uttered in an hyperbolé
of love.
Chrysostom, Theophylact, and others rightly sappose this
to be a heroic expression of charity and self-devotion. And it is
an evidence of the genuine spirit of the Gospel of Christ: not
like the jealous spirit of Judaism grudging the communication of
its own privileges to others, but ready to suffer for the Jews, who
pursued the preachers of Christianity with malevolence and
ROMANS IX. 4,6.
243
d Exod. 4. 22,
A A A a x ,
Χριστοῦ ὑπὲρ τῶν ἀδελφῶν μον, τῶν συγγενῶν μον κατὰ σάρκα, “" οἵτινές εἰσιν SEX
ἸΙσραηλῖται, ὧν ἡ υἱοθεσία καὶ ἡ δόξα, καὶ αἱ διαθῆκαι καὶ ἡ νομοθεσία, καὶ
λατρεία καὶ αἱ ἐπαγγελίαι, 5." ὧν οἱ πατέρες, καὶ ἐξ ὧν ὁ Χριστὸς τὸ κατὰ
aA 9 ,’
σάρκα ὁ ὧν ἐπὶ πάντων Θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας, ἀμήν.
οἷν 2.17, Eph. 23. 13. οἰ». 8, 3. Exod, 12 25.
ε Ps. 68. 2.
Ἢ & 90. 16.
& 147. 19.
Isa. 60. 19.
Gen. 17. 2,
Deut. 29. 14.
Jer. $1. 9, 58.
ech. 11. 28. Matt.1,1. Luke 8. 23, χα. John 1.1. Heb. 1. 8, 9.
There was never any Philosophy or Religion thet so highly
exalts the good which is communicative, and depresses that which
is private, as the holy Faith; for we read that the Elect Saints of
God have wished themselves anathematized and razed out of the
Book of Life in απ ecstasy of
munion. Lord Bacon (Adv. of Learning, p. 92).
St. Paul, in writing to the Romans, might be not unmindful
of Roman examples of self-sacrifice, the Curtii and Decii; and he
might well endeavour to conciliate the Jews by imitating, indeed
aby cee the self-devotion of their great Lawgiver. (Exod.
xxxii. 32.
As is observed by S. Jerome (Algasie, Vol. iv. p. 203):
Optat anathema esse ἃ Christo et perire, ut alii salvi fiant. Sed
si oonsideremus Moysis vocem rogantis Deum pro populo Ju-
dezorum, atque dicentis, Si dimittis eis peccatum suum, dimitte :
si autem non vis, dele me de libro tuo quem scripsisti, perspicie-
mus eumdem et Moysis et Paul erga creditum sibi gregem af-
fectum. Pastor enim bonus ponit animam suam pro ovibus suis.
gen x. 11.) Et hoc ipsum est dicere, optabam anathema esse
Christo ; et, dele me de libro tuo quem scripsisti. Qui enim
delentur de libro viventium, et cum justis non scribuntur, anathema
fiunt ἃ Domino. Simulque cerne Apostolum quants charitatis in
Christum sit; ut pro Illo cupiat mori, et solus perire, dammodo
omne in Ilium credat hominum genus.
This expression therefore is 8 tribute of love to Christ as
well as to the Jews.
The glory of God is advanced by the happiness of His chil-
. The honour of the Saviour of Mankind, whose Apostle I
am, is promoted by the multitude of the saved. The glory and
honour of God in Christ is more magnified by the salvation of a
irra aa of any Individual in it. “ Melius pereat unus, quam
tas.’
Therefore we may say with Bp. Sanderson (i. 831), It was
not merely a strain of rhetoric, to give his brethren by that hyper-
bolical expression the better assurance of his great love towards
them, that the Apostle said that “‘he could wish himself to be
accursed, to be made an anathema, to be separated and cut off
from Christ for their sakes.” But he spake it advisedly, yea,
upon his conscience and upon his oath. Not that he wished their
salvation more than his own; understand it not so... bat he
preferred the glory of God before both his own salvation and
theirs. Insomuch that if God’s glory should so require—hoc im-
possibili supposito—he could be content with all his heart to lose
his own part in the joys of heaven that God might be more
Εἰοτίθοά, than that God should lose any part of His glory for his
vation,
A different and lower view has been taken of this text by
Waterland in his Sermon upon it (Vol. ix. p. 252), and also, it
would seem, by Richard Hooker in the original draught of his
Sixth Book of the Ecclesiastical Polity, as may be inferred from
George Cranmer’s note in the Appendix to it, p. 136.
4. ofrwes] inasmuch as they are; ‘quippe qui sint.’ See
i. 25; vi. 2.
4, δ. ᾿Ισραηλῖται --- ἀμήν] The Apostle here, with graceful:
courtesy, recites the claims made by the Jews themselves to be
regarded as the Elect people of God, and he crowns the whole
with s beautiful consummation, which, while it disarms them of
their objection against the adoption of an Universal Church by
God ae His own People in Christ, reminds them of the source of
their true spiritual comfort, and of their highest national glory,
namely, that—of themselves according to the flesh, CunistT came,
Who is over all, God blessed for ever.
— ἡ δόξαΊ]ὶ The Shechinah.
— αἱ διαθῆκαι) The covenants frequently repeated. The Law
was one, and given once; but the Covenants were various, and
iterated at various times.
- ἡ λατρεία] The service of the Tabernacle and Temple; the
true worship of God.
δ. ὁ ὧν ἐπὶ πάντων Θεὸ:---ἀμήν He that is existing above ail,
God Blessed for ever. There is a special emphasis on 64». He
that ie; He Who is the being One; JEnovan. See John i. 18;
Rev. i. 4. 8; iv. 8; xi. 17; xvi. 5, compared with Exod. iii. 14,
ἐγώ εἰμι, ὁ ὥν. And compare on Gal. iii. 20.
Therefore these words ought not to be treated merely as 8
copula (as they are in the rendering of some Interpreters, ‘‘ Who
is God ’’), but they contain a distinct truth, and assert the eternal
and infinite feeling of com-.
pre-existence of Christ, and are very appropriately added after
the mention of His Incarnation. He Who came of the Jews, ac-
cording to the fesh, is no other than ὁ ὧν, the Berne Ones, JE-
wovag. Cp. our Lord’s words, John viii. 68, πρὶν ᾿Αβραὰμ
γενόσθαι, Ἐγώ εἰμι.
The addition of ἐπὶ πάντων marks Christ’s supremacy as co-
equal with the Father. Cp. Col. i. 16—20, the best exposition of
this text.
Therefore we have in this passage five distinct assertions
concerning Christ, viz. .
(1) His Incarnation, in κατὰ σάρκα.
(2) His Existence from Everlasting, in ὁ ὥν.
(3) His Supremacy, in ἐπὶ πάντων.
(4) His Divinity, in Θεός.
(5) His claim to be called ‘‘the Blessed One,” see Mark
xiv. 61.
Thus the Holy Spirit ascribes to Christ the incommunicable
titles of Jehovah and of Elohim, in the highest sense of the words,
and so provides 6 safeguard not only against Socinianism and
Arianism, but also against Nestorianism, by declaring that God
and Man are one Christ.
It has been said by some in modern days (e.g. Semler,
Reiche, Killner, Winzer, Fritzeche, Glockler, Schrader, Krehl,
Meyer) that this may be regarded simply as a Doxology
to God; and it has been said (e.g. by Meyer, p. 283) that it was
not quoted in ancient times against the Arian heresy, as it would
have been if it had been anciently applied to Christ.
But this is anerror. It is adduced against the Arians by
S. Athanasius (Orat. c. Arianos, i. § 24, p. 338), where he says,
‘““No one can patiently listen to them who allege that God was
not always a Father, but became a Father, in order that they
may pretend that there was a time when the Word of God did
not exist. No one can listen to them when they say this, since
Jobn affirms that the Word was in the beginning (John i. 1), and
Paul asserts that He is the splendour of His Father’s Glory
(Heb. i. 1), and is the Being One, over all, God Blessed for ever’’
(Rom. ix. 5).
So again S. Gregory Nyssen (c. Eunom. in Catena, p. 317),
If the Saviour is God above ail, why do they who separate Him
from the substance of the Father, and call Him a Creature, give
Him as in mockery a false name? why do they even call Him
God, and pay Him worship as to idols, since they estrange Him
from the true God? Therefore either let them not acknowledge
Him to be God, since they allege Him to be a Creature, in order
that they themselves may judaize ; or if they confess Him Who is
created to be God, let them own themselves Idolaters.
80 Cyril (in Catena, p. 318). Indeed the entire body of an-
cient Interpreters (Origen, Cyprian, Epiphanius, Chrysostom,
and others) agree in applying these words to Christ.
They who regard them merely as an ascription of praise to
God, do violence to the natural sequence and flow of the words of
the Apostle, and desert the consentient judgment and catholic
tradition of ancient Interpreters for an invention of modern
times. :
It may suffice to refer further on this point to Irenaeus, iii.
16.3; Tertullian, c. Praxeam, c. 13.15; Hippolytus, c. Noetum,
ς. 2.6; Origen, in Rom. lib. vii. c. 13.
The following remarks are from more recent authorities :-_-
It is evident that Christ is here called God, even He Who
came of the Jews, though not as He came of them, that is, ac-
cording to the flesh, which is here distinguished from His God-
head.
He is 80 called God as not to be any of the many gods, but
the one supreme or most high God; for He ἐς God over all.
He hath also added the title of Blessed, which of itaelf
elsewhere signifieth the supreme God, and was always used by
the Jews to express that one God of Israel.
Wherefore it cannot be conceived St. Paul should write unto
the Christians, most of whom then were converted Jews or prose-
lytes, and give unto our Saviour not only the name of God, but
also add that title which they always gave unto the one God of
Israel, and to none but Him, except he did intend they should
believe Him to be the same God whom they always in that
manner and under that notion had adored. As therefore the
Apostle speaketh of the God and Father of our Lord Jesus
Christ, which is Blessed for olny (2 Cor. xi. 31), of the
12
h Gal. 4. 28.
j Gen. 18. 10, 14.
Σάῤῥᾳ vids.
k Gen. 25. 21, 28.
ROMANS IX. 6—14.
6 ἐοὐχ οἷον δὲ ὅτι ἐκπέπτωκεν ὁ λόγος τοῦ Θεοῦ" οὐ yap πάντες οἱ ἐξ ᾿Ισραὴλ
οὗτοι ᾿Ισραήλ' ἴ" οὐδ᾽ ὅτι εἰσὶ σπέρμα ᾿Αβραὰμ πάντες τέκνα, GAN ἐν ᾿Ισαὰκ
κληθήσεταί σοι σπέρμα: 8" τουτέστιν, οὐ τὰ τέκνα τῆς σαρκὸς ταῦτα τέκνα
" τοῦ Θεοῦ" ἀλλὰ τὰ τέκνα τῆς ἐπαγγελίας λογίζεται εἰς σπέρμα. 9 '’Emayyedias
γὰρ ὃ λόγος οὗτος, Κατὰ τὸν καιρὸν τοῦτον ἐλεύσομαι, καὶ ἔστι τῇ
0* οὐ μόνον δὲ, ἀλλὰ καὶ Ρεβέκκα ἐξ ἑνὸς κοίτην ἔχουσα ᾿Ισαὰκ τοῦ πατρὸς
ch. 4.17 en Woe . , ᾿ " ery " 8 . 9 ε >
ἡμῶν, © μήπω yap γεννηθέντων, μηδὲ πραξάντων τὶ ἀγαθὸν ἣ κακὸν, ἵνα ἡ κατ
1Gen.25.23. ἐκλογὴν πρόθεσις τοῦ Θεοῦ μένῃ, οὐκ ἐξ ἔργων, ἀλλ᾽ ἐκ τοῦ καλοῦντος, 12 ἐῤ-
mMatt.1.2,3 ῥήθη αὐτῇ, Ὅτι ὁ μείζων δουλεύσει τῷ ἐλάσσονι, 18" καθὼς γέγραπται,
ρου... Τὸν Ἰακὼβ ἠγάπησα, τὸν δὲ ᾿Ησαῦ ἐμίσησα.
cei 14 τί ἦν 9 a 7 Q ad , Q A 8 a.
2. 920 15. ἴ οὖν ἐροῦμεν ; μὴ ἀδικία παρὰ τῷ Θεῷ ;
Creator who is blessed for ever, Amen (Rom. i. 25), and thereby
doth signify the supreme Deity, which was so glorified by the
Taraelites ; and doth also testify that we worship the same God
under the Gospel which they did under the Law, so doth he
speak of Christ in as sublime a style, who is over all, God blessed
Sor ever, Amen (Rom. ix. 5), and thereby doth testify the equality,
or rather identity, of His Deity. Bp. Pearson on the Creed
(Art. ii. p. 348).
Another divine title ascribed to the Son in Holy Scripture is,
over all, God blessed for ever. (Rom. ix. 5.) That this is said of
Christ, not of God the Father, appears from the whole context
and the very form of expression. (Comp. 2 Cor. xi. 31.) Ὁ ὧν
naturally refers to the person of Christ, immediately before spoken
of; and the antithesie (comp. Rom. i. 8, 4) between what He is
according to the flesh and what according to the spirit, requires
it. Thus all the ancients, Catholics and Heretics, constantly
understood the words, referring them to Christ, as here called
over all, God blessed for ever. Our blessed Lord is not only here
called God, but God with a very high epithet, over all, ἐπὶ πάντων,
the very same that is applied to the Father Himself (Eph. iv. 6),
and is there rendered above all. Besides this, there is the ad-
dition of εὐλογητὸς εἰς τοὺς αἰῶνας, Blessed for ever ; which again
is the very same that St. Paul applies to the eternal Creator
(Rom. i. 25). Add to this, that the title of blessed, as Bp. Pear-
son observes, “‘ of itself elsewhere signifies the supreme God, and
was always used by the Jews to express that one God of Israel.’’
Waterland (Moyer Lecture vi.).
See also Professor Blunt on the Early Fathers, p. 472.
— ἀμήν] amen. A solemn conclusion to this solemn decla-
ration, resembling the close of a Creed. Cp. below, xvi. 27; and
above, Introduction, p. 185.
6. Οὐχ ofov] Not as if God’s choice has failed of its effect,
and been frustrated. For we all, who believe in Christ, are
blessed in Him; we are the Seed of Abrabam, who saw Christ’s
day, and was glad. (John,viii. 56.) Cp. Gal. iii. 6—9. 29; above,
iv. 16.
7. ἀλλ᾽ ἐν Ἰσαάκ] but in Isaac shall thy seed be called.
The Apostle demonstrates his cause to the Jews by reference to
their own Scriptures and History,—
(1) In the Annals of the Patriarchs, Abraham, Isaac, and
Jacob (v. 7—13).
( i In God’s word to Moses at the delivery of the Law
συ. 15).
(3) In the History of Pharaoh (v. 17).
ὁ (4) By God's declarations by their Prophets (v. 25—33).
8. εἰς σπέρμα] for the seed. Cp. Gal. iii. 29.
10. Οὐ μόνον δὲ, ἀλλά] But not only #0, but—. The Apostle
proves by a double argument, that the “Israel of God,” the
true “ Seed of Abraham,” is not a progeny of the Flesk, but of
Faith.
(1) God limited the promise to Isaac, though other children
came forth from the loins of Abraham, besides Zscac.
(2) God limited the promise to Jacod, or Ierael, though he
had a brother Esau (Mal. i. 2, 3), from the same father, and from
the same mother, and born also at the same birth.
11. μήπω γὰρ γεννηθέντων) for when as yet they had not
been born—. The scope of the argument is,
(1) To show the Supremacy of God’s Will.
(2) That it is His will to save the Gentiles as well as the
Jews.
(3) That all, of every nation, are the true seed of Abraham,
if they follow the steps of the Faith of Abraham. (Rom. iv. 12.)
(4) That the Jews have forfeited their birthright by pride
and unbelief. If they had been Abraham’s seed, they would have
done the works of Abrabam. (John viii. 39.)
He shows this from the Jews’ own Patriarchal History, by
personal types, inheritors of temporal promises, as by
Ἴ A, B have φαῦλον, and so Lachm., Tisch., Alf.
Cp. 2 Cor. v. 10, where C reads pavAou.
— ἵνα ἡ κατ᾽ ἐκλογὴν πρόθεσις τοῦ Θεοῦ μένῃ) in order that
God’s purpose according to election might abide. God chose
Jacob. But choice supposes difference in the thing chosen
(Photius, in Cat. p. 329), and God’s choice is not arbitrary and
capricious, but is regulated by His other attributes of Fore-
knowledge, Justice, and Wisdom. What He chooses He chooses
rightly. But (says Photius here) how could they who as yet had
done nothing, be said to differ the one from the other? True, to
human eyes they did not differ. But God does not choose with
the eyes of man. To His eyes they differed much. And as He
foresaw, so was the result. For the one (Jacob) pleased God ;
the other did not. See also below on υ. 13.
12. ὁ μείζων] the elder brother—Esau. A warning to the
Jews. They boast themselves to be Israelites, they claim to be
the Seed of Jacob, but they become like Esau by despising their
spiritual birthright, and rejecting Christ.
The Gentiles, the younger Son, become the true Israel, by
accepting Him.
18. τὸν δὲ Ἡσαῦ ἐμίσησα) bul Esau I hated.
Known and loved from the beginning to God is His own
work (Acts xv. 18), and He hateth nothing that He hath made
(Ps. cxlv. 9. Ezek. xxxiii. 11. 2 Pet. iii. 9). And what God loved
in Jacob was not any thing that Jacob did by his own working;
it was nothing in Jacob, as Jacob, but what God loved in him
was Jacob created by Himself, and redeemed by Christ, and
using his own free will (which was God’s gift) according to the
will of God, and profiting by the grace given to him by God.
We may not say, that any work or merit of Jacob himself,
personally and independently, foreseen by God, was the cause of
God’s election of Jacob, lest we fall into the error of Armi-
nianism.
The cause of Jacob’s election was God’s love, beholding His
own work in Jacob.
But God’s foresight causes nothing; and Jacob would not
have been chosen by God, if he had been foreseen to be a profane
person, like Esau, marring Ged’s work in himself. Jacob’s
right use of God’s own gifts to him, being foreseen by God, may
then be called a condition of his election, though not the cause.
On the other hand, what God Aated in Esau, was what Esau
chose for himself; it was Esau’s profaneness in bartering away
his privileges for a carna) indulgence. This is what God clearly
foreknew, justly hated, and righteously punished in Esau.
And that this was an act of Esau’s own /ree will, deliberately
choosing evil, and bringing down rejection on himeelf, is in-
timated by St. Paul, saying, “‘ Lest there be any fornicator or pro-
fane person as Esau, who for one morsel of meat sold hia birth-
right.” (Heb. xii. 16.)
All the ancient Fathers of the Church (says Hooker) have ever-
more with uniform consent agreed that Reprobation presupposeth
Soreseen sin, as a most just cause whereupon it groundeth itself.
See above on viii. 28- 30, and Cyril here (in Catenda,
Ῥ. 335 — 339), and the Introduction to this Epistle, p. 192.
14—29.] The following remarks of S. Jerome deserve con-
sideration here (Epist. ad Hedibiam, iv. p. 180):
ROMANS IX. 15—17.
245
Μὴ γένοιτο' 15" τῷ Μωῦσῇ yap λέγει, Ἐλεήσω ὃν ἂν ἐλεῶ, καὶ οἰκτει- o Exod. 33.19.
ρήσω ὃν ἂν οἰκτείρω.
16 "Apa οὖν οὐ τοῦ θέλοντος οὐδὲ τοῦ τρέχοντος, ἀλλὰ τοῦ ἐλεοῦντος Θεοῦ.
17» Λέγει γὰρ ἡ γραφὴ τῷ Φαραώ, Ὅτι εἰς αὐτὸ τοῦτο ἐξήγειρά σε, pEx0d.9.16.
“ Quid significet illad quod Apostolus Paulus disputat, ad
Romanos scribens? Quid ergo dicemus? Numguid iniquitas
apud Deum? absit, usque ad eum locum, ubi ait: Nisi Dominus
Sabaoth reliquisset nobis semen, &c.
“Si pro voluntate sud Deus miseretur Israeli, et indurat
Pharaonem, ergo frustra queritur atque causatur, nos vel bona
non fecisse, vel fecisse mala, quum in potestate Ipsius sit et
voluntate, absque bonis et malis operibus, vel eligere aliquem,
vel abjicere, presertim quum voluntati Illius humani fragilitas
resistere nequeat ?
“Quam validam questionem brevi Apostolus sermone dis-
solvit, dicens, O homo! tu quis es gui respondes Deo?
“ Et est sensus; ex eo quod respondes Deo, et calumniam
facis, et de Scriptura tanta perquiris, ut loquaris contra Deum et
justitiam voluntatis Ejus incusas, ostendis te /iberi esse arbitrii,
et facere quod vis, vel tacere vel loqui.
“Si enim in similitudinem vasis fictilis te ἃ Deo creatum
putas, et Jilius non posse resistere voluntati, hoc considera, quia
vas fictile non dicit figulo, guare me sic fecisti? Figulus enim
habet potestatem de eodem luto, aut eddem massi, aliud vas in
honorem facere, aliud in contumeliam. Deus autem equali
cunctos sorte generavit, et dedit arbitrii libertatem, ut faciat
unusquisque quod vult, sive honum sive malum. In tantum
autem dedit omnibus potestatem, ut vox impia disputet contra
Creatorem suum, et caussas voluntatis Illius perscrutetur, —
** Sin autem Deus volens ostendere iram, et notam facere
potentiam suam, sustinuit in muliG patientid vasa ire, apla ad
inleritum, ut ostenderet divitias gloria sue in vasa misericordia,
gue preparavit in gloriam: quos et vocavit, non solim'nos ex
Judais, sed etiam ex Gentibus, si, inquit, patientia Dei induravit
Pharaonem, et multo tempore poenas distulit Israelis, ut justiis
condemnaret, quos tanto tempore sustinuerat, non Dei accusanda
est patientia et infinita clementia, sed eorum durilia, qui boni-
tate Dei in perditionem suam abusi sunt.
* Alioquin unus est solis calor, et secundiim essentias sub-
jacentes, alia liquefacit, alia indurat, alia solvit, alia constringit.
Liquatur enim cera, et induratur lutam: et tamen caloris non
est diversa natura. Sic ct bonitas et clementia Dei vasa irs
que apta sunt in interitum, id est, populum Israel, indurat:
vasa autem misericordise quee preeparavit in gloriam, que vocavit,
hoc est, nos, qui non soliim ex Judeis sumus, sed etiam ex
gentibus, non salvat irrationabililer, et absque judicii veritate ;
sed caussis precedentibus, quia alii non susceperunt Filium Dei,
alii antem recipere su& sponte voluerunt.
“δ: autem vasa misericordis: non solum populus Gentium
est; sed etiam hi qui ex Judeis credere voluerunt, et unus cre-
dentium effectus est populus. Ex quo ostenditur, non Gentes
eligi sed hominum voluntates ; atque ita factum est, ut impleretur
illad quod dictum est in Osee: Vocabo non plebem meam,
plebem meam, hoc est, populum gentium; οἱ quibus prius dice-
batur, non plebs mea vos, nunc vocentur filii Dei vivi.
* Quod ne soliim de Gentibus dicere videretur, etiam eos
qui ex Israeliticd multitudine crediderunt vasa misericordie et
electionis appellat. Clamat enim Isaias pro Israel: si fuerit
- mumerus filiucrum Israel quasi arena maris, reliquia salve
Jient, hoc est, etiam si multitudo non crediderit, tamen pauci
credent.
“ Quumque testimonia proposuisset, quibus duplex vocatio
predicitur, et Gentium et populi Judeorum, transit ad co-
herentem disputationem ; et idcircd dicit Gentes que non secta-
bantur justitiam, apprehendisse justitiam, quia non superbierint,
sed in Christum crediderint; Israelis autem magnam partem
ideo corruisse, quia offenderit in lapidem offensionis ef petram
scandali, et ignoraverit justitiam Dei, quee Christus est.”
1b. ᾿Ελεήσω] 7 will have mercy. He does not say, I will reject
whom I will reject, but I will extend My mercy; though thou
mayest wish to restrain it. Compare the Parable of the La-
bourers in the Vineyard (Matt. xx. 16), and of the Prodigal Son
(Luke xv. 20).
St. Paul reminds the Jews that even at the delivery of the
Law, God intimated to Moses that His mercy would be enlarged
to others than the Jews. (Exod. xxziii. 19.)
Let it not, however, be imagined that God’s Foreknowledge
of Esau caused Esau’s sin. ‘God's Prescience extends to all
things, but causes nothing” (Hooker, ii. p. 539). It foresees
from eternity every individual who will either thankfully receive,
or stubbornly refuse, God’s gracious offers to all in Christ. But
this Infinite Prescience does not cross God's Almighty Will,
which willed from everlasting that man’s will should be free.
It does not compel any man to receive, nor restrain any man
from receiving those gracious offers which God, before the foun-
dation of the world, willed to make to all in Christ. (Eph. i. 4. 9;
iii. 11. 1 Pet. i. 20.)
16. ob τοῦ θέλοντος οὐδὲ τοῦ τρέχοντος It is not of him
that willeth, as Abraham was willing that the blessing should
descend to Ishmael (Gen. xvii. 18), and as Isaac was willing to
give the blessing to Esau (Gen. xxvii. 4), nor is it of him that
runneth as Esau ran for the venison (Gen. xxvii. 5), but it is
of God, Who had mercy on the world, and willed to convey His
free gift by Isaac and Jacob. .
Human Will and Works are not a cause of man’s accept-
ance with God. The only cause is God's Will; but this Will is
ever moved by Love (Ps. cxlv. 9. 1 John iv. 8), guided by Wisdom
Eph. i. 11), and regulated by Justice, and executed by Power
Isa. xlvi. 10).
Nor does God's Will overrule or constrain the freedom of
man’s Will. God gives grace freely, in order that man may use
his free-will rightly. Hence the appeals made to man in Scrip-
ture for the exercise, and right exercise, of his Will.
As Augustine says (the most earnest assertor of the power
of divine Grace),—In order that God may be willing to give, you
must lend your Will té receive. How can you expect that Grace
will fall upon you, unless you open the lap of your Will (‘‘ sinum
voluntatis’’) to receive it? God gives not His Righteousness
without your Will. Righteousness is only His. And volition is
only yours. God’s Righteousness exists independently, without
your will, but it cannot exist in you, against your will. Unless
our Will is in our own power, it is not Will. Augustine (Serm.
165, 169, and de Liber. Arbit. iii.).
The cause why all men are not drawn, or not so drawn as
to come to God, is the corrupt will of men, not the absolute will
of God. Bp. Andrewes (on the Lambeth Articles, p. 120).
11. Φαραώ] Pharaoh, the oppressor of Israel, the representa-
tive of Satan himself, from whom the true Israel are delivered by
Baptism into Christ, as the literal Israelites were delivered from
Pharaoh by being baptized in the Red Sea, even Pharaoh, the
type of Antichrist, is here set forth as a warning to the Jews of
what they themselves may become by hardening their hearts
against God’s warnings and miracles, and by rejecting Christ.
— εἰς αὐτὸ τοῦτο ἐξήγειρά σε] for this very cause raised |
I thee up, in order that I might show in thee My Power, and
that My Name may be published abroad in all the earth.
God exalted Pharaoh to his royal throne in order that He
might show His Power by means of Pharaoh.
God does noé say, that He raised Pharaoh up in order that
Pharaoh might resist Him; but He says that He raised up
Pharaoh, in order that His Power might be magnified by means
of Pharaoh, whether Pharaoh obeyed Him or not.
God raises up all the Kings of this world, in order that His
own Power may be glorified in them. His revealed Will is, that
they should use their pled in His service, and for His glory,
and that thus He may be magnified in them and by them.
But, even if they rede/ against Him, He is not frustrated in
His design.
Indeed, it may be said, that the more they rebel against
Him, the more is He magnified through their means.
For, His Power is manifested by crushing their rebellion,
and by making it ministerial to the display of His Sovereignty.
The fierceness of man turns to His praise (Ps. ixxvi. 10).
His victorious Omnipotence appears most glorious in the sub-
jugation of proud and haughty Princes who rise up against
Him. And thus He is glorified not only by means of good
Kings, who obey Him, but also by means of the Pharaohs, Sen-
nacheribs, and Neros, who rise up in insurrection against Him.
Ἐξήγειρά σε is nyoyy, “ δίαγε te feci.” I made thee to
stand. I not only raised thee up, but gave thee power to con-
tinue on thy throne. Hence the LXX have διετηρήθης, thou
hast been maintained on thy throne.
Pharaoh’s power was from God (as St. Paul teaches in this
Epistle, xiii. 1,2). But his abuse of it was from himself. God’s
will and word to Pharaoh were, that he should let His people
Israel go to serve Him (Exod. v. 1; viii. 1). And it was God's ©
design and desire to be éhus glorified by means of Pharaoh, who
would then have used his power, derived from God, according to
God’s will and word, and would have been blessed thereby.
But if, after reiterated commands, threats, and plagues,
246 ROMANS IX. 18—22.
ὅπως ἐνδείξωμαι ἐν σοὶ τὴν δύναμίν pov, καὶ ὅπως διαγγελῇ τὸ
ὄνομά μον ἐν πάσῃ τῇ γῇ.
18 "Apa. οὖν ὃν θέλει ἐλεεῖ, ὃν δὲ θέλει σκληρύνει. .
22 Chon, 2 . 934᾿Ἐρεῖς μοι οὖν, Ti οὖν ἔτι μέμφεται ; "τῷ yap βουλήματι αὐτοῦ τίς
ΘῈ ἀνθέσϊηκε ;
a Tan, 45.9 39. Mevoivye, ὦ ἄνθρωπε, σὺ τίς εἶ ὁ ἀνταποκρινόμενος τῷ Θεῷ ; μὴ ἐρεῖ τὸ
& 64. 8. , a ’ \ 3 ’, ν a 3 , ε
Jer. 18.3--ὸ,. πλάσμα τῷ πλάσαντι, Τί μὲ ἐποίησας οὕτως ; 31 ‘*H οὐκ ἔχει ἐξουσίαν ὁ κερα-
{2Tim.2.20. μεὺς τοῦ πηλοῦ, ἐκ τοῦ αὐτοῦ φυράματος ποιῆσαι ὃ μὲν εἰς τιμὴν σκεῦος, ὃ δὲ
> 39 ,
εἰς ἀτιμίαν ;
3.5» Εἰ δὲ θέλων ὃ Θεὸς ἐνδείξασθαι τὴν ὀργὴν, καὶ γνωρίσαι τὸ δυνατὸν
αὐτοῦ, ἤνεγκεν ἐν πολλῇ μακροθυμίᾳ σκεύη ὀργῆς κατηρτισμῶα εἰς ἀπώλειαν,
Pharaoh refuses to use his power for God’s glory, and his own
welfare, temporal and eternal, God’s Will is not to be defeated by
the abuse of the power which Pharaoh had from Him. No,
rather after that Pharaoh had hardened his heart (Exod. viii.
15. 32), and had exalted himself against God (ix. 17), God
declares that Pharaoh’s exallation is from Him, that his con-
tinuance in life and on his throne is from Him, in order that,
whether willingly or unwillingly, he may be a vassal of God, and
subserve the manifestation of His glory. God will be magnified
through Pharaoh the King of Egypt, though a rebel against Him ;
and God’s Power and Majesty will be made manifest by the
rout and ruin of the King and his host, and by the miraculous
deliverance, made more signal by Pheraoh’s resistance, and
executed over and by the Elements themselves, which are shown to
be His Ministers, and made the executioners of His vengeance on
the rebel, and of His mercy to His People, that so it may be known
and acknowledged by the world that God is all powerful and just.
See above, Introduction, p. 192.
Some Divines have said that Pharaoh is an example, and the
only example in Scripture, “ of total spiritual dereliction before
death. And the reason of this is set down (Rom. ix. 17). God
keeps him alive, after the time due fo his excision, that He
might show in him His power. And such singular examples
ought no further to be taken into consideration by us than to
warn us that we keep as far as possible from the like provo-
cation.’”” Hammond (in Bp. Sanderson’s Works, v. 346).
18. σκληρύνει) He hardens. For the exposition of this text,
it is to be remembered,
(1) That the Freedom of the Human Will is a necessary
consequence of the doctrine of Future Rewards and Panishments.
Neither Reward nor Punishment can justly be awarded to one
who is good or bad by necessity, and not by choice. Tertullian
(c. Marcion. ii. 6).
(2) ‘Deus non est auctor eorum quorum est ulfor.” Ful-
gentius. Ἶ
It abhorreth from the nature of God to be outwardly a
sharp prohibitor, and underhand an Author, of Sin. Hooker (App.
book v. p. 567).
(3) God is not wanting to the world in any necessary thing
for the attainment of Eternal Life (Ibid. p. 571. 573), and He
longeth for nothing more than that all men may be saved
Why then does St. Paul say—whom He wills He har-
deneth? This is to be explained from the history just cited of
Pharaoh. God hardened Pharaoh’s heart (Exod. vii. 13; ix. 12;
x. 1. 20. 27; xi. 10). Yes. But first, Pharaoh hardened his
own heart, he and his servants (Exod. viii. 15. 32; ix. 34. 35).
And God punished Pharach by means of his sin. Because he
rejected God’s counsel (Luke vii. 30), God gave him over to 8
reprobate mind (Rom. i. 28), and chastened him by the conse-
quence of his own wickedness (Jer. ii. 19), that the world might
know that men are tormented by their own abominations
(Wisdom xii. 23). Wherewithal a man sinneth, by the same
also shall he be punished. See Wisdom xi. 1], where is an
excellent comment on the History of Pharaoh, and a happy
illustration, by a Jewish writer, of this argument of St. Paul with
the Jews. And St. Paul has explained himself already (Rom.
ii. δ). Thou according to thy own hardness, κατὰ τὴν oKAn-
pérnrd σον, and impenitent heart, storest up to thyself wrath,
θησαυρίζεις σεαυτῷ ὀργήν.
God hardens no man’s heart who does not first harden his
own heart. He does every thing to soften man’s heart, as He
did to Pharaoh. And when this softening process is resisted
by man’s sin, then God, Who desired to show His /ove by the
former, proceeds to display His power by the latter: and so He is
lorified in all, even by those who resist Him. Cp. Bp. Andrewts
ii. 68; v. 447).
The following remarks may be cited as showing the judgment
of Christian Antiquity on this subject ;
God hardened Pharaoh’s heart; but then he had deserved
ruin to be prepared for him, because he had denied God, and re-
jected His ambassadors. And God, by desiring that man should
be restored to life, shows that He never appointed him to death;
for He would rather have the repentance of a sinner than his
death. Tertullian (c. Marcion. ii. 14). See also c. Marcion.
iii, 6. Blunt on the Early Fathers, p. 622.
Origen (de Princip. iii. 1—8) refers to this ninth chapter of
St. Paul’s Epistle to the Romans for the support of the doctrines
of Human Free Will, and of Universal Redemption. And he
says, “ Let us begin with what is said in Holy Scripture concern-
ing the hardening of Pharaoh's heart, and together with this we
will inquire into what is said by the Apostle, ‘whom God wills
He pities, and whom He wills He hardens.’
““These texts are used by certain heterodox persons, who
almost destroy Free Will by introducing the doctrine of natures
incapable of salvation, and of others incapable of being lost.”
Origen.
*On the whole we may conclude in the words of Bp. Pear-
son (Minor Works, i. p. 251), ‘‘This Ninth Chapter of the
Epistle to the Romans, which now appears to be the ground-
work of the whole doctrine of Predestination and Reprobation,
was never so interpreted by the Fathers of near four centuries
#0 88 to have any direct reference to that doctrine.”
Cp. Blunt, Early Fathers, p. 630.
19. τῷ γὰρ βουλήματι αὐτοῦ τίς ἀνθέστηκε;Ἱ For who re-
sisteth His Will?
True, no one can resist God’s Will. But it must be re-
membered that God’s Will is regulated by God’s Wisdom, Equity,
and Love. He doeth every thing “by the counsel of His Will’’
(Eph. i. 11, where see note); and He wills that all men should
have free will, and He offers grace to all, and sets before them
life and death, and commands them to choose life (Deut. xxx. 19).
And Christ came into the world to do His Will (Heb. x. 7), and
to save the world; and God willeth all men to be saved, and to
come to the knowledge of His truth. (1 Tim. ii. 4.
Observe also that St. Paul doce nof say θελήματι here, but
βουλήματι.
Doth St. Paul here mean God’s revealed will? Surely not.
Thousands have resisted and daily do resist chat will, the will and
commandments of God. But he meaneth it of His secret will,
the will of His everlasting counsel and purposes ; and that too of
an effectual resistance, such as shall hinder the accomplishment
of that Will. All resistance is vain as to that end. (Ps. cxviii. 6;
exxxv. 6. Isa. viii. 9, 10.) Bp. Sanderson (iii. p. 340). See also
Bp. Andrewes (v. 398, 399).
But although no one can resist God's secret will, yet it is
not to be imagined that God can will any thing that is unjust, or
against those very rules whereby He hath taught us to judge
what Equity requires. Hooker (App. book v. p. 563).
20. Μενοῦνγε] Nay, but. Cp. Rom. x. 18.
21—23. Ἢ οὐκ ἔχει ἐξουσίαν), Is it s0, that the Potter hath
not authority (ἐξουσίαν, lordship, dominion, not δύναμιν, mere
physical force) over the clay to make from the same lump one
vessel lo honour, and another to dishonour ?
But if (εἰ δὲ, not pressing this comparison) God, in the
exercise of His Will (θέλων) fo manifest (by examples) His
Wrath, and to make known His Power, endured with much
long-suffering vessels of wrath filted for destruction (by them-
selves), and in order that He might make known the riches of
Hie glory on vessels of mercy, which He Himself before pre-
pared unto glory.
Observe the words σκεῦος, σκεύη ὀργῆς, σκεύη ἐλέους, and
compare the phrase σκεῦος: ἐκλογῆς applied to St. Paul himself,
ROMANS IX. 23—27.
247
38 καὶ iva γνωρίσῃ τὸν πλοῦτον τῆς δόξης αὐτοῦ ἐπὶ σκεύη ἐλέους, ἃ προητοί-
μασεν εἰς δόξαν, * obs καὶ ἐκάλεσεν ἡμᾶς, οὐ μόνον ἐξ ᾿Ιουδαίων, ἀλλὰ καὶ
BY ὡς
ἐξ ἐθνῶν,
μον, καὶ τὴν οὐκ ἠγαπημένην ἠγαπημένην.
καὶ ἐν τῷ Ὡσηὲ λέγει, Καλέσω τὸν οὐ λαόν μου λαόν νοι. 3.33.
a | Pet. 2. 10.
%*Kai ἔσται ἐν τῷ x Hot. 1. 9, 10
88. je
τόπῳ of ἐῤῥήθη αὐτοῖς, Οὐ λαός μου ὑμεῖς, ἐκεῖ κληθήσονται viol Το). 5.
Cor. 6. 18.
Θεοῦ ζῶντος. ™ " Ἡσαΐας δὲ κράζει ὑπὲρ τοῦ ᾿Ισραήλ, ᾿Εὰν ἦ ὁ ἀριθμὸς yim. 10.202.
τῶν υἱῶν Ἰσραὴλ ὡς ἡ ἄμμος τῆς θαλάσσης, τὸ κατάλειμμα σωθ.
Acts ix. 15, where see note. Σκεύη δργῆς are objects of God's
wrath; σκεύη ἐλέους, persons receiving mercy.
The metaphor is from a vessel,
(1) Receiving into itself either what is bitter or sweet;
(2) Beautiful, or the reverse ;
(3) To be broken in pieces, or to be stored up. See Vorst,
de Heb. c. ii. p. 34.
(1) St. Paul does of say that God endured the vessels of
wrath as if they were a certain fixed definite number, but he says
“* veasels of wrath,’’ without the article. And σκεύη ὀργῆς, ves-
sels of wrath, are said to be κατηρτισμένα eis ἀπώλειαν, made fit
for destruction, a remarkable oxymoron, intimating that destruc-
tion is the very opposite of the design for which they were made ;
that it is a perversion of their constitution. Compare the similar
oxymoron in 1 Cor. viii. 10, he shall be edified to eat meats
offered to idols, to his own destruction.
These Vessels have not thus been fitted for destruction, thus
made to be unmade, by their Divine Maker; bat by their own
sin abusing the Free Will and Grace which He has given them.
(2) And observe, in speaking of σκεύη ἐλέους, vessels of
mercy, St. Paul changes his language, and says that God prepared
them for glory.
(3) St. Paul does nof say that God makes vessels iike clay,
destitute of free will, and for destruction. He asks whether the
Potter has not to make some vessels to honour and some
to dishonour? But he does not even put the case of a Potter
making any vessel for destruction. God has absolute sovereignty
over all. But it is a part of the Will of the Divine and Almighty
Artificer (Jer. xviii. 6. Isa. xiv. 7; xlv. 9) that the Auman Vessels
which He makes from the clay of the earth should have free will.
He has breathed into éhaé clay a living sow! (Gen. ii. 7); He has
made it in His own Image (Gen. i. 27; 1 Cor. xi. 7), not de-
stroyed after the Fall nor after the Flood. (Gen. ix. 6.) He has
made that rational divinely-inspired vessel to be a casket of divine
Grace. (2 Cor. iv. 7.) He has united it to the Godhead by the
Incarnation of Christ. He has made it to be a shrine of the
Holy Ghost. (1 Cor. iii. 16, 17; vi. 19. 2 Cor. vi. 16.) He has
made every vessel a veasel of honour, and has made no vessel to
be a vessel of wrath. He has, indeed, given each vessel free will
to choose evil as well as good (Exod. viii. 32); but He exhorts
and commands them to choose good, and does every thing short
of compulsion in order that they may choose it, and be saved.
St. Paul sufficiently explains himself by saying that God,
with much long-suffering, endures (not makes) vessels of wrath.
And he declares in another place, that whosoever shall cleanse
himself from evil, shall be a vesse! to honour, sanctified and fit
Sor ie Maaster’s use, and prepared for every good work (2 Tim.
ii. 20).
Cp. the excellent remarks of Origen here in Catena, p.
6.
God does not make, but find, vessels of wrath. He does not
Jind, but make, vessels of grace. And He wills no one to bea
vessel of wrath, but every one to be a vessel of grace. Therefore
all murmuring is excluded on the one hand, and ail boasting on
the other. They who are rejected, are rejected for their sins;
they who are elected, are chosen by God’s mercy in Christ.
The Apostle completes his argument by saying to those whom
he is addressing, those even whom he is censuring and confuting,
and whom he desires to comfort as well as censure and confute,
that even they, as well as the Gentiles, are called to be vessela of
mercy, δὰ in God’s sili and desire are inheritors of Glory. See
ov. 24.
No man’s heart was created stony by God, but becomes so
by sin (Origen, de Princip. iii. c. 1); who ascribes to the Valen-
tinian heretics those doctrines which have been propagated in
modern times by the adherents of Calvin.
Origen's words are, ‘‘ Some say that certain persons are created
ψυχικοὶ (animal), and that others are created πνευματικοὶ (spiri-
tual), The followers of Valentinus say this. But what is this to
ms, who belong to the Church, and who censure those who intro-
duce (the doctrine of) natures constituted for salvation, and others
constituted for perdition? Φύσεις ἐκ κατασκενῆς σωζομένας, ἣ ἐκ
κατασκευῆς ἀπολλυμένας.᾽"
On this important subject, and the controversies emerging
from it, the student may be referred to Hooker’s Papers men-
tioned above, p. 240; Bp. Andrewes on the Lambeth Articles in
Minor Works, p. 294—3S00, and printed separately in English,
Lond. 1700; By. Sanderson's Papers and Correspondence with
Hammond, v. 254—354; Dr. Hammond's Xdpis καὶ Εἰρήνη,
Vol. i. p. 546 of his Works; Playfere's Appello Evangelium,
Lond. 1651; Barrow on Universal Redemption, iii. p. 315 — 425;
Sermons on Justifying Faith, Vol. iv. p. 105; Professor Browne
on the XVIiIth Article; Archdeacon Winchester and Waterland
on the case of Arian Subscription, Vol. ii. p. 375—386 (ed. Van
Mildert); and to some other authorities cited in the present
Editor’s Occasional Sermons, No. iii. p. 78, and vi. p. 148.
28. ἃ προητοίμασεν els δόξαν] whom He prepared before unio
glory. The προετοιμασία of God, as far as it respects individuals,
is (as our XVIIth Article expresses it) 5 counsel secret to us.
God foreknows from Eternity every one, who will stand on the
right hand, and who will stand on the left hand, at the Great
Day. But He has not divulged this secret to any man, even to His
greatest Saints (1 Cor. ix. 27), except perhaps by special revelation
on the eve of death for His sake. (2 Tim. iv. 8.)
Man cannot foreknow his own eternal state or the future
state of any one. Therefore the Apostles designate all members
of the Visible Church as Elect. (1 Pet. i. 2. Col. iii. 12. 1 Thess. i.
4. 2 John i. 2. 13. Rom. viii. 33.) So S. Ignatius calls the Church
of Ephesus elect (Eph. i.), and the Church of Tralles ἐκλεκτή
(c. 1); and the ἐκλεκτοὶ are opposed to heathens. (Martyr.
Polyc. c. 6.) The whole Church Visible is elect, in the eye of man.
Therefore it is a desperate doctrine to say, ‘If I shall be
saved, I shall be saved ;"’ and it is rightly so called by Bp. Ban-
croft (Hampton Court Conf. 1604, pp. 178. 180, ed. Cardwell).
We ought (he says) to reason ascendendo thus: I live in obe-
dience to God, and in love with my neighbour, therefore I trust
that God hath elected me to salvation. And nof thus to reason
descendendo, God hath predestinated me to Life, therefore,
though I sin never 80 grievously, I shall not be damned, for whom
He once loveth, He loveth to the end.
This, indeed, as our XVIIth Article teaches, ‘‘is a most
dangerous downfall.”
Hereupon follow these duties—
(1) We are not curiously to inquire and to search out God’s
secret Will touching personal Election or Reprobation, but to
adore it.
(2) His Revealed Will doth especially concern us. And this
Will is ex in His Commandments and in His Promises
contained in His Holy Word. And our study must be to form our
lives according to that Will and Word. And the Revealed Will
of God is, that every one who seeth the Sun and ‘believeth on
Him, should not perish, but have everlasting life’? (John iii. 16).
3) We are to avail ourselves thankfully of all those means
of “ Grace, whereby God inviteth the whole world to receive wis-
dom, and hath opened the gates of His visible Church unto all,
testifying His Will and Purpose to have all saved, if the let were
not in themselves.” Hooker, ii. p. 688. Bp. Andrewes, v. p. 308.
25—88. ds καὶ ἐν τῷ ‘Qoné] He continues his endeavour to
convince the Jews from their own prophetical Scriptures, that
what he is endeavouring to prove is no new doctrine, but had
been already clearly revealed to them by God in the sacred books
which they had in their hands, viz.
( That the Gentiles should be called (Hos. ii. 23) ;
2) That the Jews, however prosperous and numerous,
should be reduced to a small remnant of faithful men ;
(3) That this was due to their own act in stumbling on the
elect precious Stone of Sion, as it had been foretold they would
do. (Isa. viii. 14; xxviii. 16.)
91. ὑπὲρ τοῦ “lopahA] concerning Israel, (2 Cor. viii. 23.)
— τὸ κατάλειμμα] the remnant, i. e. only the small number of
those who believe in Christ. Cp. Chrys., Cyril, Theodoret.
A, B have ὑπόλειμμα, and so Lach., Tisch., Alf.
The prophetical reference was principally to the small residue
of the Captivity who would return to Palestine. This is applied
by the Apoaile, in a secondary sense, to the faithful remnant of
believers in Christ.
248
ROMANS ΙΧ. 28—33. X. 1—7.
σεται @ddyov γὰρ συντελῶν καὶ συντέμνων ἐν δικαιοσύνῃ, ὅτι
z Gen. 19. 24, 25.
9.
λόγον συντετμημένον ποιήσει Κύριος ἐπὶ τῆς γῆς. ᾽ Καὶ καθὼς
᾿ἸΙσραὴλ δὲ διώκων νόμον δικαιοσύνης
2” Διατί; ὅτι οὐκ ἐκ πίστεως, ἀλλ᾽ ὡς ἐξ ἔργων: Προσ-
Isa. 1.
ΡΝ προείρηκεν Ἡσαΐας, Εἰ μὴ Κύριος Σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα,
Se e , , Ne , ge e ,
an te ὡς Σόδομα ἂν ἐγενήθημεν, καὶ ὡς Τόμοῤῥα ἂν ὡμοιώθημεν.
o fel > ia
Pera 80 Τί οὖν ἐροῦμεν ; Ὅτι ἔθνη τὰ μὴ διώκοντα δικαιοσύνην κατέλαβε δικαιο-
ach. 10.3 σύνην, δικαιοσύνην δὲ τὴν ἐκ πίστεως, 81"
3 ’ .3 yy
biCor.1.33. εἰς νόμον οὐκ ἔφθασε.
Ee 4 μ . ae a , 88 ς θὰ , "15 ‘ {θ 3
cle. 8.1 έκοψαν γὰρ τῷ λίθῳ τοῦ προσκόμματος, ὅδ" καθὼς γέγραπται, ᾿Ιδοὺ τίθημι ἐν
Peli822 Σιὼν λίθον προσκόμματος, καὶ πέτραν σκανδάλον' καὶ ὁ πιστεύων
ee a ἐπ’ αὐτῷ οὐ καταισχυνθήσεται.
aA , Ne
achoi—s |X. 1 "᾿Αδελφοὶ, ἡ μὲν εὐδοκία THs ἐμῆς καρδίας, καὶ ἡ δέησις πρὸς τὸν Θεὸν
ey a a 9 a a a
16am. 12.33. ὑπὲρ αὐτῶν eis σωτηρίαν. 2" Maprup® yap αὐτοῖς ὅτι ζῆλον Θεοῦ ἔχουσιν,
ἢ Acts 31.20 2))? οὗ > 24 86» a 5 R a 5 ὃ ; Reon
b Acts 21.20. ἀλλ᾽ οὐ κατ᾽ ἐπίγνωσιν" 3° ἀγνοοῦντες yap τὴν τοῦ Θεοῦ δικαιοσύνην, Kal THY
a Lal a ,
Geli ἢ ἰδίαν ζητοῦντες στῆσαι, τῇ δικαιοσύνῃ τοῦ Θεοῦ οὐχ ὑπετάγησαν' 4 ἃ τέλος yap
5. 5.5]
Phil 3 2. γόμου Χριστὸς εἰς δικαιοσύνην παντὶ τῷ πιστεύοντι.
ait. δ. 17. een «ἧς 9
Acte 13. 38. 5° Muions yap γράφει τὴν δικαιοσύνην τὴν ἐκ τοῦ νόμου, Ὅτι ὁ ποιήσας
ον... αὐτὰ ἄνθρωπος ζήσεται ἐν αὐτοῖς.
Ezek. 20. 11.
Gal. 8. 12.
f Deut. 30. 11, 12.
6 [Ἡ δὲ ἐκ πίστεως δικαιοσύνη οὕτω λέγει, Μὴ εἴπῃς ἐν τῇ καρδίᾳ σου,
Τίς ἀναβήσεται εἰς τὸν οὐρανόν; τοῦτ᾽ ἔστι Χριστὸν καταγαγεῖν" 7 7,
Τίς καταβήσεται εἰς τὴν ἄβυσσον; τοῦτ᾽ ἔστι Χριστὸν ἐκ νεκρῶν ἀν-
28. λόγον γὰρ συντελῶν καὶ συντέμνων ἐν δικαιοσύνῃ] for God
will be consummating and cutting short His account, or reckon-
ing, in righteousness. These words are from the LXX Version
of Isaiah x. 23, where the Original has myx nyo yr jp, α
consummation is decided, or cut short, abounding in righteous-
ness; because the Lord of Hosts will make a consummation, and
thai a decided one, one cut short, in the midst of all the earth.
There seems to be here, in the mind of the Prophet, a con-
trast between the paucity of the numbers to which the Israelites
are to be reduced, and the abundance of righteousness vouchsafed
to them. The quantity will be small, but the quality will be
good. See the note of Drusius here.
The Seventy Interpreters give a paraphrase (not a literal
Laren which embodies this sense, and which is adopted by
the Apostle.
The word λόγος, a3 used by them, appears to signify an ac-
bey or reckoning, and, derivatively, a sum or catalogue of
6.
POP The sense therefore is; ‘‘ Summing up and cutting short the,
elem da The λόγος is the account or muster-roll of the
people.
P Tbe census of the Israelites will be cut short to a small
number, but the smallness of number will be amply compensated
by the righteousness with which God will endue it by virtue of its
Faith in Christ.
Therefore the, Prophet Isaiah proceeds to comfort Israel in
this its diminution and decay. See x. 24 and xi. 1—10, where
be speaks of Christ having righteousness as the girdle of His
ins.
This interpretation harmonizes well with the tenor of St.
Paul’s argument, who is administering comfort to the Jews at the
same time that he is showing them that very many of their na-
tion would reject God’s proffered offer of Justification through
Faith in Christ.
80, 31. Τί οὖν ἐροῦμεν ; What then shall we say? That Gen-
tiles, they which follow not after Righteousness (as you Jews
understand the word, that of the Law), alfained to Righteousness
(not such Righteousness as you follow after, but [δὲ] the Righteous-
ness which is of Faith); but that Israet, following after the Law
of Righteousness, did not reach the standard of the Law, which
has only been attained by the perfect obedience of Christ, which
is imputed to us through Faith.
Ξ Elz. has δικαιοσύνης after νόμον, but this is not in A, Β, D,
G.
πὶ ise Lin ο. 88 Elz. adds νόμον after ἔργων, but it is not in
, 7 ’ e
V. 33 Elz. inserts πᾶς before πιστεύων against the authori!
of the best MSS. ἘΠῚ ὼ
Here the Apostle returns to his main position, which is, that
the Gentiles (that is, all of every nation under heaven), who be-
lieve in Christ, and are incorporated in Him, are the true Israel,
the Elect People of God, whom He foreknew from Eternity. See
also υ. 33.
Cu. X. 1. ᾿Αδελφοῇῆ, Brethren; 8 conciliatory address, intro-
ducing an affectionate expostulation with the Jews.
— ἡ εὐδοκία) the good will of my heart, and my prayer to
God on their behalf, is for their salvation.
Εὐδοκία is beneplacitum, in which I should acquiesce with
joy, as a blessed consummation. Probably he uses this word,
rather than ἐλπὶς or ἐπιθυμία, because he wishes to represent the
salvation of the Jews as a thing so consonant to God’s wishes and
counsel, that as far as He is concerned it is as good a3 done; and
the Apostle “delights in looking Sack, in imagination, upon that
blessed result, the salvation of Israel, as already accomplished.
Besides, this word εὐδοκία appropriately connects their sal-
vation with the Song of the Angels which proclaimed the glad
tidings of Salvation to the world. (Luke ii. 14.)
The reading of this verse is revised according to the best
MSS. Elz. has ἡ πρὸς τὸν Θεὸν ὑπὲρ τοῦ Ἰσραήλ ἐστιν K.7.A.
— εἰς σωτηρίαν} for their salvation. He assumes, therefore,
that, although now rejected by God for their rejection of Christ,
they may (if they will return to Him) be saved.
8. ἀγνοοῦντες τὴν τοῦ Θεοῦ δικαιοσύνην] They not knowing,
not considering, the Righteousness of God, Who alone is Righteous,
and Who alone can communicate Righteousness, and Who has
given it to us in Christ, “the Lord Our Righteousness’’ (see
above on i. 17; iii. 21), and desiring to dutld up the crazy super-
structure of their own Righteousness on the sandy foundation of
Works done by themselves.
Contrast with this St. Paul’s declaration concerning himeelf ;
I count all things loss for the excellency of the knowledge of
Christ Jesus, my Lord, for whom I have suffered the loss of all
things, and do count them but dung that I may win Christ and
be found in Him, not having mine own righteousness, which ts
from the Law, but that which is through Faith in Christ, the
righteousness from God bestowed upon Faith (Phil. iii. 7—9).
4. τέλος γὰρ νόμου Χριστός) for Christ is the end of the Law
Sor Righteousness to every one that believeth. For through His
Incarnation and perfect Obedience in our Nature, and by our In-
corporation and In-dwelling in Him, we are regarded by God as
righteous in Him Who is our Righteousness. See Gal. iii. 24,
and above, Introduction to this Epistle, p. 185. 198.
δ. τὴν δικαιοσύνην τὴν ἐκ τοῦ νόμου] the righteousness which
proceeds from the Law, as distinguished from that righteousness
which is from Faith. (ix. 30. Phil. iii. 9.)
— ὁ ποιήσας See on Gal. iii. 10—13. 24.
ROMANS X. 8—18.
249
A 8 ε 3 N , la . > 4 Ν ea 4 3 > a ’ ,ὔ ἘΞ
ἀγαγεῖν. AAG τί λέγει; ᾿Εγγύς σου τὸ ῥῆμά ἐστιν, ἐν τῷ στόματί «Dent. 20.11
a a , A> »¥ . εο a , a s
gov, kat ἐν τῇ καρδίᾳ cov τοῦτ᾽ ἔστι τὸ ῥῆμα τῆς πίστεως ὃ κηρύσ-
9h? 2\. ε , 3 a , , , 3 a S ,
σομεν. Ort ἐὰν ὁμολογήσῃς ἐν τῷ στόματί σου Κύριον ᾿Ιησοῦν, καὶ πιστεύ-
Prov. 80. 4.
h Matt. 10. 82, 85.
Luke 12, 8.
ops ἐν τῇ καρδίᾳ σον ὅτι ὁ Θεὸς αὐτὸν ἤγειρεν ἐκ νεκρῶν, σωθήσῃ!" 19 καρδίᾳ hr 3. 33.
γὰρ πιστεύεται εἰς δικαιοσύνην, στόματι δὲ ὁμολογεῖται εἰς σωτηρίαν.
Nt Λέγει γὰρ ἡ γραφή, Πᾶς ὁ πιστεύων ἐπ᾿ αὐτῷ οὐ καταισχυνθή-
1 John 4. 28.
1168. 49. 23.
cb, 9. 38.
σεται 15) οὐ γάρ ἐστι διαστολὴ ᾿Ιουδαίου τε καὶ Ἕλληνος" ὁ γὰρ αὐτὸς Kv- 1 λειε το. κε, 3s.
ριος πάντων πλουτῶν εἰς πάντας τοὺς ἐπικαλουμένους αὐτόν: 8‘ Πᾶς γὰρ ὃς “".5.33, 29.
ἂν ἐπικαλέσηται τὸ ὄνομα Κυρίον, σωθήσεται.
141] Πῶς οὖν ἐπικαλέσωνται εἰς ὃν οὐκ ἐπίστευσαν ; πῶς δὲ πιστεύσωσιν οὗ hae2 21
οὐκ ἤκουσαν ; πῶς δὲ ἀκούσωσι χωρὶς κηρύσσοντος ;
38 Q > a LY , ε ε a ε , ὃ a >
ἐὰν μὴ ἀποσταλῶσι; καθὼς γέγραπται, Ὥς ὡραῖοι οἱ πόδες τῶν εὐαγ-
πῶς δὲ ύξωσιν wis, 5
m Isa. 52. 7.
knp Nahum 1. 15.
15m
γελιζομένων εἰρήνην, τῶν εὐαγγελιζομένων ἀγαθά.
16 5 Ἀλλ᾽ οὐ πάντες ὑπήκουσαν τῷ εὐαγγελίῳ.
n Isa. 53. 1.
John 12. 38.
ch. 8. 3.
Ἡσαΐας yap λέγει, Κύριε, τίς ἐπίστευσε τῇ ἀκοῇ ἡμῶν; "Apa ἡ δι
πίστις ἐξ ἀκοῆς, ἡ δὲ ἀκοὴ διὰ ῥήματος Θεοῦ.
Col. 1. 6, 28.
Acts 2, 5—11.
18 °° 4) λέγω, Μὴ οὐκ ἤκουσαν ; Μενοῦν ye εἰς πᾶσαν τὴν γῆν ἐξῆλ- 15.
θ--9. Μὴ εἴπῃ----τίς ἀναβήσεται---σωθήσῃ} Say not in thine
heart who shall ascend into heaven 7 The Holy Spirit, speaking by
the Apostle, gives here a divine Exposition of the words of God,
spoken by Moses (Deut. xxx. 11. 14); and declares that the Le-
vitical Law was a preparation for the Gospel; and, that however
complex the system of the Law might appear to be, how much
soever it might deal with external observances, and however dif-
ficult it might seem to be to perform, yet that it was, in its eum
and substance, simple, spiritual, and easy; a truth which was
fully realized in Christ, Who is the End of the Law.
“ The Righteousness that is of Faith” is introduced here as
speaking. It is, as it were, personified. For Christ is our
Righteousness. (See Jer. xxiii. 6; xxxiii. 16.) He is made to us
Righteousness. (1 Cor. i. 30.) He offers Himself to us. He
obeys for us, and in us. He is our Emmanuel, God with us, and
in us. He is in our mouth and our heart. Christ liveth in us.
(Gal. ii. 20.) By Him, and in Him alone, we think, speak, and
do what is pleasing to God. Thou art not required to do any
great thing to save thyself. Christ has come down to thee; He
has taken thy nature, He has raised Himself, and in raising Himself
He has raised thee. He has fulfilled the Law for thee, and thus
Drought it home to thee, and clothed thee with His Righteous-
ness. Believe in what He has done for thee. Put thy trust in
Him as God every where present (Ps. cxxxix. 7, and cp. Origen
here), and yet Incarnate as Man. Rise with Him from the grave
of sin, and thou shalt rise to everlasting glory. Cp. Aug. Serm.
143, and see on John xx. 17, and on 2 Cor. v. 16.
9. Κύριον ᾿Ιησοῦν] The Lord Jesus. Jesus asJehovah. He is
referring to Jer. xxiii. 6, and to what he is about to cite in v. 13,
Joel ii. 32.
Our Saviour in the New Testament is called Lord, as that
name is the interpretation of Jehovah. By. Pearson on the
Creed, Art. ii. p. 238. See above on ix. 5, and below, υ. 12.
10. ὁμολογεῖται εἰς σωτηρίαν} confession ἐδ made unto sal-
vation.
We may not think that we glorify God sufficiently, if with the
heart we believe in Him, unless with the mouth also we be ready
to confess Him. Bp. Sanderson, i. 344.
In the heart Faith is seated, with the tongue confession is
made; between these two salvation is completed. Bp. Pearson
on the Creed, Art. i. p. 23, where see more on the necessity of a
public confession of the Faith, which necessity (says Bp. Pearson)
the Church hath thought a sufficient ground to command the re-
citation of the Creed at the first initiation into the Church by
Baptism, and a particular repetition of it publicly as often as the
Sacrament of the Eucharist is admini , and & constant in-
culcation of the same by the Clergy to the People.
12. ὁ γὰρ αὐτὸς Κύριος πάντων] for the same is Lord of all,
being abundant in riches of mercy unto all them that call upon
Him. Cp. υ. 9, where Jesus is called Lord; and here He is pre-
sented as an object of divine worship.
18, 14, 15.) ἐπικαλέσωνται---πιστεύσωσιν — ἀκούσωσι --- κηρύ-
wow] Elz. has the future indicative here. But B and other
Uncials have the conjunctive aorist, which appears to be prefer-
able, and is adopted by Lachmann and Alf. See above on vi. 1.
Vou. 11.—Paat 11].
.
14, Πῶς οὖν ἐπικαλέσωνται) How then can they call on Him
in whom they have not believed? The desire of God, as ex- ὁ
pressed in the foregoing verse, is that ali men should call upon
Him and be saved. And God who desires that end, must be sup-
posed to desire also the means necessary for the attainment of
that end. He who desires that all should be saved, desires that
the Gospel of salvation should be preached to all.
For, how can they call upon Him on Whom they have not
believed, and how believe in Him of Whom they have not heard,
and how can any one Aear without 6 preacher, and how can any
one preach except he be sent of God?
Here then, says St. Paul, am I, sent to preach to you and
to the world; and the other Apostles and Evangelists are sent
for this end. Therefore be not ye exasperated against me, the
Apostle of the Gentiles. Do not say, with your brethren at Jeru-
salem, when I announced my mission to them, “ Away with him,
it is not fit that he should live” (Acts xxii. 21, 22). My mis- -
sion is from God, He has willed that adi, both Jews and Gentiles,
should receive the Gospel; and He who wills that all should hear
and believe and call upon Him, also wills that we should preach
to all. He has sent us, the Apostles of Christ, to you and to them.
And accordingly, our Hebrew Prophets, so far from envying the
Gentiles the glad tidings of the Gospel, rejoiced in spirit to behold
the Apostolic Heralds going forth to preach it to all Nations, and
blessed the feet of them who carry it throughout the world. (Isa.
lii. 7.) Imitate your own prophet Isaiah ; receive them whom he
joiced to see.
16. ’AAA’ οὐ xdyres] Howbeit all did not hearken to the
Gospel. He thus states an objection.
You may say to me, if what you preach concerning Christ is
from God, would it not be universally received?
No. The same Prophet who hails the messengers of the
Gospel goes on to predict that αἱ will not believe the measage
(Isa. liii, 1), ‘Who hath believed our report (ἀκοῆς) }" So
asks your Prophet, Isaiah, when he is about to deliver that cele-
brated prophecy, concerning Christ’s Aumility, and sufferings,
and the expiatory sacrifice offered, and the vicarious and plenary -
satisfaction made by His death for the sins of the world, and
their justification (v. 11) thence ensuing. Thus your unbelief is
even a proof of the truth of the Gospel. Observe, also, Isaiah
calls the Gospel our report. He appropriates it as Ais own mes-
sage, as the message of himself and your other Hebrew Prophets,
as well as of us, Christ’s Apostles.
He calls it a report (ἀκοή). Therefore belief comes by report,
and report (ἀκοὴ, Matt. iv. 24) by the word of God.
"Axoh is οὐ (shema), what comes by hearing, and there-
fore requires oral communication, preaching. Hence in the New
Testament ἀκοὴ “‘significat concionem, pradicationem.” Vorst.
de Hebr. N.T. p. 64.
18. Mevoiv γε] Nay verily; in God’s will and desire, as our
Hebrew King and Psalmist has prophesied, the Gospel is
preached every where; the world of Grace ἐδ commensurate with
the world of Nature. The Church of God is not limited to
Judea, or to the Jewish nation (as ae Jews would confine it),
but as David himself, the Jewish Prophet and ra declares,
κ
250
ROMANS X. 19—21.
XI. 1,2.
θεν ὃ φθόγγος αὐτῶν, καὶ eis τὰ πέρατα τῆς οἰκουμένης τὰ ῥή-
ματα αὐτῶν.
p Dent. 32. 31.
ch. 11. 11.
παραζηλώσω ὑμᾶς ἐπ᾽ οὐκ
19 Ῥ᾿Αλλὰ λέγω, Μὴ ᾿Ισραὴλ οὐκ ἔγνω;
Πρῶτος Μωῦσῆς λέγει, ᾿Εγὼ
» > 4 » 9 an
ἔθνει, ἐπὶ ἔθνει ἀσννέτῳ παροργιῶ
ὑμᾶς. «Ἡσαΐας δὲ ἀποτολμᾷ καὶ λέγει, Εὑρέθην τοῖς ἐμὲ μὴ ζητοῦ-
σιν, ἐμφανὴς ἐγενόμην τοῖς ἐμὲ μὴ ἐπερωτῶσι.
Ἰσραὴλ λέγει, Ὅλην τὴν ἡμέραν ἐξεπέτασα τὰς χεῖράς μον πρὸς
“1 Πρὸς δὲ τὸν
λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα.
Βενϊαμίν.
ΧΙ. 1" Λέγω οὖν, Μὴ ἀπώσατο ὁ Θεὸς τὸν λαὸν αὐτοῦ ;
Μὴ γίνοιτο" καὶ γὰρ ἐγὼ Ἰσραηλίτης εἰμὶ, ἐκ σπέρματος "ἁβραὼμ, φυλῆς
2 Οὐκ ἀπώσατο 6 Θεὸς τὸν λαὸν αὐτοῦ " ὃν προέγνω.
Ἢ οὐκ οἴδατε ἐν ᾿Ηλίᾳ τί λέγει ἡ γραφή, ὡς ἐντυγχάνει τῷ Θεῷ κατὰ τοῦ
comparing it with the elements of the Natural Universe, it is eo-
extensive with the world. The light of Christ is like that of the
Sun. Christ is the Sun of Righteousness. His Voice is universal
like that of the Elements themselves. (Ps. xix. 5—8.)
Jerusalem itself had seen a glimpse of the future fulfilment
of this prophecy, when, on the Day of Pentecost, the Jews, who
were dis in every climate under heaven, and had come up
to Jerusalem for the Feast, saw the outpouring of the Holy
Ghost, and heard the Gospel preached by the Apostles who were
sent and ordained by God to evangelize the world, and when
all heard in their own tongues the wonderful works of God. (Acts
ii, 6—11.
-- ὁ shy] Hebr. Ὁ (cav), measuring line, extending to
all things.
19. Μὴ Ἰσραὴλ οὐκ ἔγνω ;] Did not Israel know ? Was it not
preannounced to the Jews that the covenant of God would be
enlarged to the whole world? Yes—your own Lawgiver pre-
pared you for this universal extension, πρῶτος Μωῦσῆς λέγει
(Deut. xxxii. 21), firat Moses, then the Prophets, last of all we
the Apostles, preach one and the same salvation, freely offered to
all Nations in Christ; and we all concur in declaring the recep-
tion of it by the Gentiles, whom ye despise as foolish and pro-
haga and their consequent promotion to the privileges forfeited
ou.
"30. ἀποτολμᾷ καὶ Aéye:) Casting away all fear of the Jews,
and discarding all national prepossessions and prejudices, Isaiah
boldly declares the preference given to the Gentiles. (Isa. ixv.
I, 2.)
31. τὸν Ἰσραήλ] Winer, p. 103.
— ἀντιλέγοντα) gainsaying. The very word used by the
Jews at Rome to describe the treatrgent received by the Gospel
from themselves (Acts xxviii. 22). See there υ. 22—29, in illus-
tration of this chapter.
Cu. XI. 1. Μὴ ἀπώσατο ὃ Θεὸς τὸν λαὸν αὐτοῦ ;] Did God
cast off His own people? Observe the aorist. When God ac-
cepted an Universal Charch, from all Nations, in Christ, did He,
by so doing, cast off His own People, the Jews ἢ
St. Paul thus introduces an answer to the Jewish objection,
that his doctrine of the Divine foreknowledge and election of
a Charch Universal in Christ (see on viii. 29), and of Universal
Redemption eh Him, and of the filial adoption of the Gentiles by
God, exposed God Himself to the charge of fickleness, and of in-
justice to the Jews.
The question between the A) and the Jews, as discussed
in this chapter, has been very well stated as follows by Hooker ;
Thus it stood with the Jewish nation—that all those spiritual
favours of grace which God had bestowed upon them were volun-
tary; that His choice of the Jews before others was free, and on
their part without desert; that He in His promise made to their
fathers remained stedfast; but the true construction thereof they
did not conceive, because they were obstinate, and would not
understand; finally, that whereas the light, which their fathers
would have greatly rejoiced to see, had presented itself to them,
and was rejected; if God did now depart from them, being thus
yepelled, and were content to be found of the Gentiles, who sought
not Him, but He them, as the one had no cause to grudge, so
neither had the other any to boast.
All this the Apostle proveth in the Ninth, the Tenth, and
Bleventh to the Romans. At the length, in consideration that
the Jews sometimes were a people whom God so wonderfully did
affect; a people to whom He had given so many pariaet:
honours, pre-eminences, above the rest of the whole world ;
people, with whose forefathers He had made so many covenants
and leagues of mercy; 8 people, for whose advancement so
mighty nations had been quelled; a people, for whose defence
the Angels had taken ~~ sun and moon had been stayed
in their course; a people that had filled heaven with so many
Patriarchs, Prophets, "τῷ , Martyrs; a people that had been
the well-spring of life to all nations; a people, the top of whose
kindred sitteth at the right hand of God, and is the Author of
Salvation unto all the world; these things, considered in such
sort as we may think an Apostolic spirit did consider them,
after long discourse them, the question is moved, Hath
God then cast off His people? (xi. 1.) Is there no hope, that
the very Nation itself shall recover what it now hath lost? Here
they stumbled that they might fall? God forbid. Ney their
fall hath occasioned salvation to arise unto the Gentiles; and the
Gentiles not unlikely to be a mean of restoring salvation unto
them again; that as now they are losers to our gain, so in time
our gain may be their abundance. Hooker (App. bk. v.).
— ἐγὼ ᾿Ισραηλίτη:] For I also am an Israelite by birth, a
Hebrew of Hebrews, of the tribe of Benjamin, the son of Tereel
by his beloved wife Rachel, not by Leah, or by one of their
handmaids. Cp. Acts xxii. 8, 2 Cor. xi. 22. Phil. iii. 6. God
did not cast off the Jewish nation, when He admitted all Nations
bg aod Church; for I who address you in the Name of Christ am
a Jew.
He says this not only to the Jews, but also to the Gentiles
πε Ὁ. 13), lest they should imagine that God had rejected the
ews for their sakes, and so be elated with pride, and fall by pre-
samption, and look on the Jews with disdain.
There is, therefore, a remarkable propriety in this reference
to himself. He is not speaking of himself, as an individual,
but as an Apostie of Christ; as the Apostle of the Gentiles
ἘΝ 18). Do not imagine (he says to the Jews) that God cast off
ancient People when He admitted the Gentiles to the Charch.
No; I who am His chosen instrument for admitting them
(cp. Acts ix. 15; xxii. 21; xxvi. 17) ama Jew. They to whom
am sent, owe their admission, under God, to one of your nation.
They are spiritual children of 8 Jew. God admits them by me.
ue has not therefore cast off you, whose fellow-countrymsan
am.
On the other side, he reminds the Genfiles of what they owe
to the Jews, who are used by God as His chosen instruments to
bring them to Christ.
2. ὃν τ 1 whom He foreknew, and chose, with this
divine foreknowledge, not for any merit of their own, but because
He foresaw and foreknew them obeying the Law of that Nature
which was His own work, and not marring that image of Him-
self in which He created them, and not rebelling against the Law
of that Nature, by enslaving themselves to the debasing corrup-
tions of that Nature, and to the evil dominion of Satan, and
because He foreknew them, not trusting in themselves, or in Peller ans
supposed righteousness of their own, but as building themsel
in God’s trath, and as relying on His promises in Christ, ae as
dwelling by Faith in Him, as Abrabam did. (John viii. 66. Rom.
iv. 3.9.) See above on viii. 29.
— ἐν tani in the history ‘Of Elijah (1 Kings xix. 10. 18).
Cp. Mark xii. 26.
— ὡς ἐντυγχάνει τῷ ΘεΦῚ how he expostulates with God,
cna ρρ δῖα Ἀραίερε ζαγαθὶ, μὲ they had all falien from the right
ith.
The sense is, If even Elijah was deceived in his estimate of
the namber of God’s faithful servants, how much more may you
reckon then amiss,
ROMANS ΣΙ. 3—11.
251
Ἰσραήλ; 3. Κύριε, τοὺς προφήτας σον ἀπέκτειναν, τὰ θυσιαστήριά οἵ Kings 19. 10.
39 A € ao , Ν A ‘Q ,
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4 ἀ' Αλλὰ τί λέγει αὐτῷ ὁ χρηματισμός; Κατέλιπον ἐμαυτῷ ἕπτα- 41 Kingsis. 18.
κισχιλίους ἄνδρας, οἵτινες οὐκ ἔκαμψαν γόνυ τῇ Βάαλ.
5° Ovras οὖν καὶ ἐν τῷ νῦν καιρῷ λεῖμμα κατ᾽ ἐκλογὴν χάριτος γέγονεν.
ech. 9. 27.
5 Εἰ δὲ χάριτι, οὐκ ἔτι ἐξ ἔργων, ἐπεὶ ἡ χάρις οὐκ ἔτι γίνεται χάρις: εἰ δὲ ἐξ τνεαι.». 4-6.
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εργῶν, οὐκ ETL ἐστι χαριφ' EEL TO ἐργον οὐκ ETL COTW ἐργον.
. 4, δ.
1 Cor. 15. 10.
1 ε Τί οὖν ; ὃ ἐπιζητεῖ ᾿Ισραὴλ, τοῦτο οὐκ ἐπέτυχεν, ἡ δὲ ἐκλογὴ ἐπέτυχεν, οἱ gh. 9. 51
ἃ ᾽0.8.
δὲ λοιποὶ - ἐπωρώθησαν: ὃ" καθὼς γέγραπται, Ἔδωκεν αὐτοῖς ὁ Θεὸς "τε. 6.9.
πνεῦμα κατανύξεως, ὀφθαλμοὺς τοῦ μὴ βλέπειν, καὶ ὦτα τοῦ μὴ ὕει: «
΄. Ezek. 12. 2.
ἀκούειν, ἕως τῆς σήμερον ἡμέρας" 3' καὶ david λέγει, Γενηθήτω ἡ τρά- ἔπι. 3.3.
> Mark 4. 11, 12.
mela αὐτῶν eis παγίδα καὶ εἰς θήραν, καὶ εἰς σκάνδαλον καὶ εἰς Jonnit.4.
Acta 28. 26.
ἀνταπόδομα αὐτοῖς: © σκοτισθήτωσαν οἱ ὀφθαλμοὶ αὐτῶν τοῦ μὴ ἴϑὲ ἐθ. 22, 55.
βλέπειν, καὶ τὸν νῶτον αὐτῶν διαπαντὸς σύγκαμψον.
Ul ¥ Λέγω οὖν, μὴ ἔπταισαν ἵνα πέσωσι ;
k Acts 13. 46.
ch. 10. 19.
This passage affords no countenance to the notion, which
has been deduced from it by some, that the Church of God ever
ceases to be Visible. See Rom. viii. 29. Hooker iii. 1. 8.
After ᾿Ισραὴλ, Bis. adds λέγων, which is not in the best MSS.
8. τὰ θυσιαστήρια] Els. prefers καὶ, not in the best MSS.
4. ὁ χρηματισμός] the response of God (cp. Matt. fi. 12. 22),
‘Who alone can read the heart, and Who now sees a faithful
remnant in Israel, as He did even in the worst times of its
history.
— τῇ Βάαλ] to Baal. Observe the feminine article, τῇ. The
Hebrew ‘93 (Baal) is masculine, bat in the Septuagint, both in
the Canonical Books and in the Apocrypha, Βαὰλ has sometimes
the masculine, sometimes the feminine, article. Cp. Num. xxii. 41.
1 Kings xvi. 31, with 1 Sam. vii. 4. Hos. ii. 8. Tobit i.5. Meyer
(p. 232), Fritz. (ii. p. 440.)
The reason why the Septuagint sometimes used the feminine,
and why St. Paul adopts it here, appears to be, because not only
a heathen god, but a goddess also (Astarfé) was worshipped
under the name of Baal, and because by this variety of gender
the reader is reminded that there was no principle of unity in
this heathen worship; and thus the vanity of the worship itself
is declared.
6. εἰ δὲ ἐξ ἔργων---ἔργον] Not in A, C, Ὁ, Ε, F, G, nor in
Vulg., Coptic, Sahidie, Aithiopic, and Armenian Versions. But
it is found in B (omitting the first ἐστὶ after ἔτι, and having χάρις
instead of the second ἔργον), J, and the Greek Fathers, and in the
Syriac and Arabic Versions, and in almost all the Cursive MSS.
Cp. iv. 5. Eph. ii. 8, 9.
The probabilities against interpolations, especially of 80
many words, in so ancient and numerous authorities, seem to be
greater than for omission, especially as the clause in question
might be regarded by some copyists as tautologous. The clause
is therefore retained in the text, with a change in the accentua-
tion of ἐστι, 90 that the sense may be—there is no longer any
place for the existence of Grace. Cp. a somewhat similar omis-
sion in xiv. 6.
The sense of the whole seems to be as follows. But if the
election is not by man’s merit, but by God’s free Grace, it is no
more of works ; for, if this were so, Grace thus becomes no longer
Grace, but would be like wages paid as due for a work done.
If the election is of human works, that is, if the remnant chosen
by God, is chosen on the ground of its own human merit, there
is no longer such a thing as Divine Grace; for, if there were,
then the work would not be work entitled to wages as a due, but it
would receive that which it receives only as a boon.
7. τοῦτο] So the best MSS. Elz. τούτου.
— ἡ ἐκλογή] the Election. The faithful remnant which has
profited by the free grace given to it by God. ᾿Ἐκλογὴ is the
abstract for the concrete ἐκλεκτοὶ, elect, as περιτομὴ, for the
Jews, and ἀκροβυστία, for the Gentiles (ii. 26; iii. 30; iv. 9).
— of δὲ λοιποί! the rest, those Jews who were left behind
when the others (the ἐκλογὴ) were chosen, ᾿
— Οἐπωρώθησαν) were hardened. πώρωσις is a medical term
spplied to the bones or induration of the flesh, so as to become
like porous stone, πῶρος. Hesych.
Observe the aorists here, ἐπέτυχεν and ἐπωρώθησαν. The
same event, the Cracifixion of Christ, brought with it Righteous-
ness to the one party, and Obdaration to the rest. He was there
set on the Cross for the fall, and also for the uprising of many in
Israel. (Luke ii. 34.) He was a stone of stumbling to the one,
bat the Rock of Salvation to the other. (1 Pet. ii. 6. 8.)
8. πνεῦμα κατανύξεως a spirit of stupor. κατάνυξις is the
word used by the LXX here (Isaiah xxix. 10) for the Hebrew
TOT (tardemsh), torpor, numbness, slumber, insensibilily,
from root O7) in Niphal, to be insensible.
It is supposed by some (e.g. Grotius? Rosenm.) that the
word κατάνυξις, as used here by the LXX, is not formed from
κατα-νύσσω, depungo, but from κατα-νύω, an unknown root,
equivalent to xaravetw, whence καταννυστάζω, to nod in slumber.
But this would seem to be a forced deduction.
The true meaning of κατάνυξις, as used by the LXX here
and in Ps. lx. 3, is what the word κατανύσσω properly imports,
namely,
(ij de-figo, to nail down, to rivet, 80 as to make insensible,
whether by lethargy, fear, consternation, sorrow, pain, or any strong
passion. Lience Lev. x. δϑ,κατενύχθη ᾿Ααρὼν, δῃὰ 1 Kings xxi.27,
κατενύγη ᾿Αχαὰβ, he was struck dumd with sorrow, and 80 re-
mained, as it were, nailed to the ground. 8.0 the Latin “ defirus
metu, merore.’”’ Cp. Bentley’s note on the use of afigo, as
applied to the mind. Horat. Serm. ii. 2.79. 80 προσηλοῦν,
προσπερονᾶν τὴν ψυχὴν τῇ γῇ. Cp. Kuinoel on Acts ii. 37,
κατενύγησαν τῇ καρδίᾳ, and the word is therefore rightly ex.
plained by Chrysostom here, by ἐμπαγῆναι, καὶ προσηλῶσθαι.
(2) What is transfixed becomes insensible even from pain,
and so 8. Cyprian, quoted by A Lapide, seems to have under-
stood the word (Epist. lib. i. 3), “ Judeei, transpunctione mentis
alienatione dementis, Dei preecepta contemnunt, medelam valneris
tigunt.”
ὌὍ And they were thus more obstinately riveted in their
own prejudices. See Chrys., Theoph., Bcum.
On the sense of the prophecy, see next note.
9. AaviB.] See Ps. Ixix. 22. A Psalm spoken in the person
of the Bfeesiah on the Cross, and there pronouncing, as from a
prophetic seat, and from a judicial throne, a prediction and a
verdict on the Jews, for their scorn, rejection, and crucifixion of
Himself. See v.22. A Psalm therefore used by the Church on
Good Friday.
This consideration may serve to remove the objections that
have been made against the Psalmist, as if these were words of
buman passion and vindictive retribution. He who there speaks
is Christ, the Divine Prophet, the Righteous Judge of all. And
the judgment which He pronounces is more awful because pro-
nounced by Him in His humility.
This reflection also may explain the cause of the rejection of
those Jews who were rejected by God. He sent them a spirit of
stupor. He made their table to be a snare. The tables of God’s
Word, the tables of the Decalogue, the tables of the Shewbread,
the table of the Paschal Lamb itself, became snares to them. He
cursed their blessings (Mal. ii. 2) because they rejected the Blessed
One Who came from Heaven to save them.
10. τὸν νῶτον] Masculinein LXX. See Lobeck, Phryn. p. 290.
Meyer,
iL. μὴ ἔπταισαν] did they stumble in order that they should
Jall ? fall utterly, as it were, down a precipice, #0 as to be irre-
coverably lost? Was this God’s purpose in allowing them to
stamble, and in punishing oe by mes own stumbling ?
K
902
ROMANS XI. 12—25.
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εἰ γὰρ ἡ ἀποβολὴ αὐτῶν καταλλαγὴ κόσμου, τίς ἡ πρόσ-
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Some of them, it is true, fell, ἔπεσον (v. 22), they who stub-
bornly resisted God’s grace, and died in unrepented sin. But
taken as a whole, the Jewish Nation has not fallen. Their con-
dition is not described as a πτῶμα, but a παράπτωμα. They
have fallen aside from the right path, but they have not fallen
down utterly, so as never again to arise.
— τῷ αὐτῶν παραπτώματι ἡ σωτηρία τοῖς ἔθνεσιν---12. πλοῦτος
κόσμου] We are not so to understand these expressions (see
v. 15) as if it was necessary for the Jews to stumble, in order
that the Gentiles might rise.
The offer of the Gospel to al! Nations, on equal terms with
the Jews, and without submission to the Levitical Law, was,
through the envy of the Jews, and through their sin, the occasion
of their fall, and was the cause of salvation to the Gentiles.
The reception of the younger brother, in the Gospel, was
the occasion of eliciting the sullen anger and the proud self-
righteousness, and unfraternal censoriousness and unfilial mur-
muring of the elder brother (Luke xv. 28—30), and of his going
out of his father’s house into the field, and of his refusal to come
én, and of his being himself an outcast and an exile. But it was
not the cause. He himself was the cause of his banishment.
If his heart had been right toward God, he would have been
among the first to welcome his father’s son into his father’s
house. (Luke xv. 3], 32.) Ο Jerael, thou hast destroyed thyself.
(Hos. xiii. 9.)
— παραπτώματι] by their falling aside. They have not
utterly fallen down a precipice, but they have fallen aside, παρὰ,
so that the Gentiles, at their side, may excite them to rise (wapa-
(λῶσιν).
— εἰς τὸ παρα(ηλῶσαι αὐτούς] in order to provoke them to
jealousy. God’s adoption of an elect people from the whole
world was ordered by Him in mercy, to provoke the Jews to
jealousy, so that they might be more eager to receive the Gospel
when they saw others enjoying its privileges.
12. ἤττημα αὐτῶν] their lessening and worsening in regard to
God's favour and spiritual wealth and dignity, as well as nu-
merical strength. See 1 Cor. vi. 7.
18. ἐφ' ὅσον μὲν ody] in so far, therefore, as I am the Apostle
o the Gentiles, I glorify mine office. I am not magnifying
myself, but Iam doing honour to my ministry to you Gentiles
by endeavouring to make it subservient, through your means, to
the glorious consummation of the recovery of the Jews.
1B. (ωὴ ἐκ νεκρῶν] life from the dead. The restoration of the
ἀδελφοὶ, τὸ μυστήριον τοῦτο, ἵνα μὴ ἦτε παρ᾽
Jews to God’s favour will be like the revival of the dry bones of
the valley of Ezekiel (xxxvii. I—11). :
St. Paul seems also to be referring to our Lord’s ble as
recorded in S#. Luke’s Gospel,—the Gospel of St. Paul, the
Gospel of the Gentile world,—which displays, in a beautiful pic-
ture, the subject now before him. (Luke xv. 31.)
Remember, you Gentiles, that you are the younger Brother ;
you were once dead, and you were received by your Father as
alive from the dead. Of you it was once said by your loving
Father, ‘(It was meet that we should make merry and be glad,
for this thy brother was dead and is alive again.”” (Luke xv. 32.)
Your elder Brother is now dead, but he also will revive. This
eee life from the dead, and it is your part to hasten that
revival.
16. ἀπαρχή] The ἀπαρχὴ differs from the ῥῖζα.
The ἀπαρχὴ is the first-fruits of a harvest; the corn
which is ground into flour, and kneaded; and so represents the
Apostles and first Jewish Christians, particularly those converted
on the Day of Pentecost; the earnest and pledge of the world’s
φύραμα {property lump or batch) leavened by the Gospel. (Matt.
xiii. 33.
Hence φύραμα is explained by σπέρμα, or seed, in Hesych.,
Gloss. Alberti, p. 107. And this sense corresponds with the use
of the word φύραμα in other places (Gal. v. 9. 1 Cor. v. 6),
where it signifies a whole.
The i{a, or root, is Abraham and the Patriarchs. (Jer.
xi. 16.) Theodoret.
11. ἀγριέλαιος dy ἐνεκεντρίσθης} being a wild olive, thou
wast grafted in. Observe the emphatic ἀγριέλαιος made more
clear by παρὰ φύσιν (pv. 24). Quis inseret oleastrum in oliva 9
Oliva solet in oleastro, oleastrum in oliva nunquam vidimus.
Quisquis fecerit, non inveniet baccas nisi oleastri. Hoc ostendens
Apostolus, ad Omnipotentiam Dei revocans, Si tu, &c. contra
naturam. Augustine (in Ps. Ixxii.).
— πιότητος] See Judges ix. 9.
18. μὴ κατακαυχῶ] boast not thou against the branches; but
and if thou boastest against them, remember, it is not thou that
bearest the root, but il is the root that beareth thee.
19. κλάδοι] branches, not ‘the branches.’ Elz. prefixes οἵ,
but it is not in A, B (see Mai), C, F, G, J.
21. geloera:] A,C,D,F,G. Elz. φείσηται.
Pas τοὺς errs those who fell. Some did fall, but not
ὁ 806. 1].
ROMANS ΧΙ. 26—36. XII. 1, 2.
ς “ , ν ? 39. " , a? AN 2 ¥ ® J.
€avuTots φρόνιμοι, οτι πώωρωσ! tS aio μέρους τῷ Ἰσραὴλ γέγονεν, αάχρις ov TO
253
πλήρωμα τῶν ἐθνῶν εἰσέλθῃ" 35." καὶ οὕτω πᾶς ᾿Ισραὴλ σωθήσεται, καθὼς © 1%. 4.
ε ε ,
γέγραπται, Ἥξει ἐκ Σιὼν
Ἰακώβ, 7 * καὶ αὕτη αὐτοῖς ἡ
3 4 ν᾿ 3 ’, 393ϑ "
ὁ ῥυόμενος, ἀποστρέψει ἀσεβείας ἀπὸ
> 3 lel o 9 > » .9.
παρ᾽ ἐμοῦ διαθήκη, ὅταν ἀφέλωμαι τ 51. 5], δα.
2 Cor, 8. 16,
τὰς ἁμαρτίας αὐτῶν. ™ Κατὰ μὲν τὸ εὐαγγέλιον ἐχθροὶ δι’ ὑμᾶς, κατὰ δὲ Hep. ὁ.
τὴν ἐκλογὴν ἀγαπητοὶ διὰ τοὺς πατέρας. 39 τ᾿Αμεταμέλητα γὰρ τὰ χαρίσματα J Num. 5.10.
καὶ ἡ κλῆσις τοῦ Θεοῦ.
80 *"Nowep γὰρ ὑμεῖς ποτὲ ἠπειθήσατε τῷ Θεῷ, νῦν δὲ ἠλεήθητε τῇ τούτων
2 . ἢν
ἀπειθείᾳ, 8: οὕτω καὶ οὗτοι νῦν ἠπείθησαν τῷ ὑμετέρῳ ἐλέει, ἵνα καὶ αὐτοὶ ἐλεη- «οἱ. 5.ν,
θῶσι.
82 α Συνέκλεισε γὰρ ὁ Θεὸς τοὺς πάντας εἰς ἀπείθειαν ἵνα τοὺς πάντας ἐλεήσῃ. ἴδ",
33>") βάθος πλούτου καὶ σοφίας καὶ γνώσεως Θεοῦ ὡς ἀνεξερεύνητα τὰ Wid 9.13.
2 Cor. 2. 16
, ᾽ς». κα L dvefiyvi © ὁδοὶ αὐτοῦ. 87 ον a . 2. 16,
κριματα GUTOV, KGL AVECLKYVLAOTOL GL OOOL αντον- ts yap ἔγνω νοῦν 4 Jov4i. 1).
Κυρίου; ἣ ris σύμβουλος αὐτοῦ ἐγένετο; © “ἢ τίς προέδωκεν αὐτῷ,
86 ἐ ὅτι ἐξ αὐτοῦ καὶ Sv αὐτοῦ καὶ εἰς αὐτὸν τὰ 5.5 δον. 1. ἢ.
N > , 3 lel
καὶ ἀνταποδοθήσεται αὐτῷ;
,’ a > ma e@ ὃ fa > a 9.“ 9 oO
πάντα' αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας, ἀμήν.
XII. 1" Παρακαλῶ οὖν ὑμᾶς, ἀδελφοὶ, διὰ τῶν οἰκτιρμῶν τοῦ Θεοῦ, παρα-
a ‘ a, ε A , A e 7 27 a A Ν νὴ ‘ Ἂ
στῆσαι τὰ σώματα ὑμῶν θυσίαν ζῶσαν, ἁγίαν, εὐάρεστον τῷ Θεῷ, τὴν λογωκὴν (οἱ. 3. 10
, ε A 2
λατρείαν ὑμῶν,
" καὶ μὴ συσχηματίζεσθε τῷ αἰῶνι τούτῳ, ἀλλὰ μεταμορ-
1 John 2. 15.
1 Cor. 12.7, 1].
Eph. 4. 7.
25. ἀπὸ μέρους] in part: not totally; for example, I, the
Apostle of the Gentiles, am a Jew (v. 1).
— ἄχρις ob τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ until the fulness
of the Gentiles shall have come in. πλήρωμα is a word speciall:
applied to ships. The full complement of the Gentile world shail
enter the Sacred Vessel of the Church, the Ark of Salvation.
Another parallelism with (if not a reference to) St. Luke's
ν ἄχρις ob πληρωθῶσι καιροὶ ἐθνῶν. (Luke xxi. 24.)
. πᾶς Ἰσραὴλ σωθήσεται) and so all the Israel of God,—
whether literally from the seed of Abraham, or from the Gentile
world, children of Abraham’s Faith, all true Israelites will be
saved. (Theodoret, Augustine, S. Jerome in Isa. xi.) Then the
number of the elect will be complete (Rev. vii. 3.9), and the
Harvest of the World will come. (Rev. xiv. 16.)
— ὁ puduervos] The ‘na (Goel), the Redeemer. (Iss. xliv.
6; xlvii. 4; lix. 20, 21.)
28. Κατὰ μὲν τὸ εὐαγγέλιον] According to the Gospel, and in
relation to it. If they are regarded in this respect, they are
enemies of God, and of you also. But this enmity has been
occasioned by the extension of God’s favour to you (see on
v.11); and so they are ἐχθροὶ δι᾽ ὑμᾶς, enemies through you,
and therefore have a claim to your pity; and if they be regarded
ἃ parte ante, they are beloved of God on account of their fathers,
particularly Abraham, whose children by faith you are, and there-
fore you are their brethren. Origen.
29. ᾿Αμεταμέλητα] Not to be repented of; not of such a kind
as ever to be revoked by Him. ‘God is not a man that He
should lie, or the sou of man that He should repent” of His
promises and gifts. (Numb. xxiii. 19. See Rom. iii. 3; ix. 6.)
God chose a people to Himself, and God hath not repented
of His own choice ;- He did not cast off His people (xi. 1, 2.)
80. γάρ] Elz. adds καὶ, not in the best MSS.
— ἢπειθήσατε) ye disobeyed.
81. ὑμετέρῳ ἐλέει] mercy toward you. So τὴν ἐμὴν ἀνάμνησιν.
(Luke xxii. 19. 1 Cor. xi. 24. Cp. Rom. xv. 4. 1 Cor. xv. 31.)
Winer, § 22. 7.
82. Συνέκλεισε---τ. π. els ἀπείθειαν ͵ῦ͵ He shut up the whole
(race of mankind, τοὺς πάντας, see iii. 9) into Disobedience, in
order that He might have mercy upon all. (Luke v. 6. Cp. Gal.
iii. 22.) Because they sinned against Him, God punished them
by means of their sin. He gave them over to themselves and
their own devices (see i. 28). Their Disobedience was like a
Prison in which they were held captives. ‘‘ Peccati poena Pec-
catum.”” “ Blindness of heart (says Augustine c. Julian. Pelagian.
v. 8) is not only a sin, but it is a punishment by which the proud
heart of man is chastised with a fit retribution.” But God did
this with a merciful intent, in order that He might have compas-
sion on all. .
88. Ὧ βάθος x.1.A.] Κρίματα are God’s decrees, = ποθ
(mishpatim) ; and ὁδοὶ = Ὁ] (derachim) are His ways of
bringing them to pass.
Malorum est malé uti etiam bonis, Dei est bené uti etiam
malis. Dei consilium, sicut homo, explicare non possum. Novi
cum Paulo Apostolo expavescere, quod etiam ille, cim consi-
deraret, expavit, et expavescens exclamavit, O altitudo/ Nobis
consideratio, admiratio, tremor, exclamatio, quia nulla penetratio.
Ipsi autem quid? Gloria in secula seculorum. Alios coronat,
alios damnat, nusquam errat, alios probat, de aliis probat, omnes
ordinat. Aug. Sa 15.)
35. τίς προέδωκεν αὐτῷ] Who first gave to Him? Quis
prior dedit illi, quasi suorum gratid meritorum? Quis prevenit
gratiam, que gratis datur? In ipso sunt omnia. Que utique?
nisi omnia bona que ab [110 accepimus; et accepimus ut boni
simus? Aug. (Serm. 26); and cp. de Lib. Arb. iii. 16, Deus
nulli debet aliquid, qui omnia gratuita prestat; and Bp. San-
derson, iii. 202.
86. ἐξ αὐτοῦ καὶ δὶ αὑτοῦ καὶ els αὐτόν] All our store, as it
issued from the fountain of God’s grace, so should it issue into
the ocean of His glory. For to Him and through Him are all
things. By. Sanderson (i. 334). ; 7
Cu. XII. 1. Παρακαλῶ οὖν ὑμᾶς} 1 exhort you therefore.
Observe the conjunction ody, therefore, introducing the result
of the whole.
After the great argument of the preceding portion of the
Epistle on some of the most abstruse questions of Christian
Doctrine, St. Paul sums up all with plain rules of Christian
Practice ;
He thus teaches, that ‘‘ Love is the fulfilling of the Law”
(xiii. 10) ; that Justification is of no avail without Sanctification ;
and that all speculations concerning the nature of Faith ought to
lead aaa to the active performance of Good Works. (Tit.
iii. 8.
On the practice of St. Paul in his Epistles, ‘after he hath
discussed some main points of doctrine or discipline, to propose
several good advices and rules, in the observance of which, the
life of Christian practice doth consist, and from which might well
be compiled a Body of Ethics,” see the remarks of Dr. Barrow,
Serm. vi. Vol. i. p. 107.
— τὴν λογικὴν λατρείαν ὑμῶν] the rational service of you.
Remark ὑμῶν, of you, more emphatic than ὑμετέραν, yours. The
Levitical λατρεία, miay (abodah) of the Temple (ix. 4), which
consisted in great degree of manual service and in bloody
sacrifices, has been succeeded in the Christian Church by the
sacrifice of Body, Soul, and Spirit, a sacrifice living, not slain,—
and λογικὴ, rational, not ὀργανικὴ, or mechanical (Heb. xiii. 15).
“ Hujus ise altare est cor,’’ the Altar of this victim is the
heart. Gregor. (Hom. 22 in Ezek.) ; and cp. Waterland’s Charge
on Distinctions of Sacrifice, 1740, p. 58—6.
ἽΝ is not for nothing that the great Apostle calleth Religion
our reasonable service of God. Bacon, Adv. of Learning, p. 258,
where see his remarks on the uses of Reason in matters of Reli-
h.
1 Cor. 3. 10.
Prov. 25. 27.
ROMANS ΧΙ. 3—7.
φοῦσθε τῇ ἀνακαινώσει τοῦ νοὺς, " εἰς τὸ δοκιμάζειν ὑμᾶς τί τὸ θέλημα τοῦ Θεοῦ
τὸ ἀγαθὸν καὶ εὐάρεστον καὶ τέλειον.
8 ἃ Λέγω γὰρ διὰ τῆς χάριτος τῆς δοθείσης pos παντὶ τῷ ὄντι ἐν ὑμῖν, μὴ
ὑπερφρονεῖν παρ᾽ ὃ δεῖ φρονεῖν: ἀλλὰ φρονεῖν εἰς τὸ σωφρονεῖν, ἑκάστῳ ὡς 6
61 Cor.12.12, 8. Θεὸς ἐμέρισε μέτρον πίστεως. 4" Καθάπερ γὰρ ἐν ἑνὶ σώματι πολλὰ μέλη
71 Cor, 12, 37.
Eph. 1. 23.
ἃ 4. 16, 25.
ἔχομεν, τὰ δὲ μέλη πάντα οὐ THY αὐτὴν ἔχει πρᾶξιν, δ΄ οὕτως οἱ πολλοὶ ἐν σῶμά
gi δον. 12.4, &. ἐσμεν ἐν Χριστῷ, τὸ δὲ καθ᾽ εἷς ἀλλήλων μέλη.
1 Ῥεῖ. 4. 10.
h 1 Cor. 12, 28.
Eph. 4. 11.
1 Pet. 4.10, 11. TF,
6 εἴΕχοντες δὲ χαρίσματα κατὰ τὴν χάριν τὴν δοθεῖσαν ἡμῖν διάφορα, εἴτε
clay, κατὰ τὴν ἀναλογίαν τῆς πίστεως, ἴ " εἴτε διακονίαν, ἐν τῇ διακονίᾳ,
gion ; and Barrow’s excellent observations on this subject, Serm.
xiii. Vol. iv. p. 303, ‘‘ On the Truth and Divinity of the Christian
Religion.”
2. μὴ σνσχηματίζεσθε τῷ αἰῶνι robrey] and be
JSormed, or configured, fo this world. For at your
renounced it.
A, B**, D, E, F, G have the infinitive συσχηματίζεσθαι and
μεταμορφοῦσθαι here, and so Lachmann, Alf. But the impera-
tive seems to be preferable. It is in B*, J, and Vulg., Syriac,
Aithiopic, and Arabic Versions, and in those of Cod. Aug. and
Boerner. And this transition from the Infinitive to the Impers-
tive (‘‘be not ye conformed’’) gives life, spirit, and beauty to
the address, and is quite in the manner of St. Paul. See 1 Cor.
x. 1—7. The confusion in the MSS. between a and ¢ is so
common (from identity of sound in the ancient pronunciation),
that the choice between them must be determined by internal
considerations. 1
— μεταμορφοῦσθε] be ye transfigured in your minds; as
Christ, in His human body, was ¢rangfigured (μετεμορφώθη) on
the Mount. (Matt. xvii. 2.
— εἰς τὸ δοκιμάζειν---τέλειον͵ in order that you may not
follow your own will, but may examine and appreciate what, and
how wise and holy, the will of God is; that will, which alone
aay not man’s will) is the good, and acceptable, and perfect will.
Eph. v. 10, the best comment on this text.
Δοκιμάζειν is not merely to discern nor to try, but to assay
the value of. See 1 Thess. v. 21. 1 Cor. iii. 13. 1 Pet. i. 7.
Only the regenerate man, who is renewed in the spirit of his
mind by the Holy Ghost, can ascertaix and assay God’s will, and
form a just estimate what it is.
Let no one therefore among you be staggered by the objec-
tions of unregenerate persons, whether Jews or Heathens, arguing
from the defective and erroneous grounds of unsanctified Reason,
against what I, who am the Apostle of Christ, and am inspired
by the Holy Ghost, and speak in their Name, “ according to the
grace given me,” declare to be God’s will. Spiritual things are
spiritually discerned (1 Cor. ii. 14) ; and the more you grow in
grace, the more you will be able to understand and admire the
operations of God’s will, and the more will your will be con-
formed to it.
8. μὴ ὑπερφρονεῖν) not to be minded above what he ought to
be minded, but to be minded so as to be sober-minded.
On the paronomasia here, see above on 2 Theas. iii. 11, and
on Philem. 10. 20, and Winer, p. 560.
— ἑκάστῳ ὡς ὁ @eds—nlorews] according as God hath dealt
out to each man his measure of Faith. The measure of Faith
which God has allotted to each man (and not the amount of
mere unregenerate Reason, or of pride and confidence which he
has in his own intelligence) is to be the Rule according to which
not con-
ptiem you
he is to be minded.
From the word μερίζω, to allot, to apportion (cp. 1 Cor.
vil. 17. Heb. ii. 4), St. Paul is led to speak of each Christian in
his proper character as a member (μέλος) of the mystical body of
Christ, and thence to prescribe rules of mutual love for the edifi-
cation of the several members and of the whole Church.
He begins with the higher gift of προφητεία, and then de-
scends to διακονία: he then returns to two branches of xpo-
φητεία, namely, διδασκαλία, and παράκλησις, and then speaks of
the duty of the πιστοὶ, or faithful Laity ; he then re-ascends to
the official fanctions of the xpoirrduevo:, or Clergy; and finally
extends himeelf to the duties of all.
δ. of πολλοῇ we the many (οἱ πολλοὶ) are one body in Christ ;
where it is plain that in this construction, in this opposition to
one, “ the many” denote the whole multitude, the complex and
aggregate body of Christians. Bentley. See above on v. 15; and
80 of πολλοὶ is equivalent to all.
— τὸ δ] 80 A, B, D, D*, F, G.—Fiz. has ὁ δέ. The sense
is: But as individuals, members one of another.
— καθ᾽ els) eeveraily. By our Christian calling we are knit
together into one mystical body, σύσσωμοι. Aud thus we are in-
dividually one another’s members, as all of us collectively are
members of Christ. Cp. By. Sanderson, i. 212; ii. 277. For
similar instances of καθ᾽ eis eee Mark xiv. 19.
Winer, p. 223.
As to the use of τὸ see xii. 18.
6. xpopyrefay] Not here so much prophesying in the sense
of foretelling the future; as (1) Preaching: (2) Expounding or
Interpretation of Scripture. this use of προφητεία 1 Thess.
v. 20, προφητεύω 1 Cor. xi. 4; xiv. ὃ, 4. 39.
St. Paul distinguishes προφητεία from διακονία. The first is
peculiarly the office of Bishops and of Presbyters ; the second of
Deacons in the Church. Rosenm.
Indeed the Diaconate was instituted in order that they
whose special office it is to teach, might have more leisure to
give themselves to Prayer and the Ministry of the Word. Acts
vi. 2—4.
— κατὰ τὴν ἀναλογίαν τῆς πίστεω9} according to the propor-
tion of the Faith.
The word πίστις is used here as in Eph. iv. 5, “ There is one
Lord, one Faith ;” i.e. there is one and the same body of Chria-
tian Doctrine to be believed and professed by ail.
And this is the sense in which the word πίστις is used by
St. Jude, where he says that it is the duty of all to contend
earnestly for “ the Faith, once for all delivered to the Saints.”
Jude 8.
( , regretted, that the sense of this important de-
claration of St. Paul has been obscured, and its force weakened,
by come who understand the words τὴν ἀναλογίαν τῆς πίστεως to
signify merely according to the proportion of your faith; i.e.
the faith by which ye believe.
The true meaning of the word πίστις, or Faith, as here used,
has been long since declared by Irenaeus, i. 2: The Church,
although diffused throughout the world, bas received the Faith
from the Apostles and their disciples; and (c. 3) this Faith sho
carefully guards, as it she dwelt in one house, though she is dis-
persed throughout the world; and she uniformly preaches and
delivers the same things, as if she had but one mouth... . since
there is but one and the same Faith for all, μιᾶς καὶ τῆς αὐτῆς
πίστεως οὔσης.
Cp. Ἡοοξεν᾽ε observations (III. i. 5), and the remarks of
Anselm, Estius, Beza, and others here. See also some excellent
observations on this sense of the word πίστις in Fritz. i, 5,
p. 17. ᾿
*Avadoyla is Proportion: e. g.
As the Head is to the Body, 80 is Christ to the Church.
Or again ;
As one member in the natural Body is to another member
in the same natural body, and to the whole body, so is one
Christian to another Christian, and to the whole Church, or
mystical Body of Christ.
All things are to be done in the Church with a constant
regard to this law of ᾿Αναλογία, or Proportion.
And the special purport of the Apostle’s precept here is to
declare, that Preaching is to be exercised, and that Scripture is to
John viii. 9.
be expounded,
(1) Not according to men’s private notions ;
(2) Nor, from one or two texts or chapters taken singly and
by themselves ;
(3) But, according to the proportion of the Faith ; that ie,
according to the general symmetry and harmony of the whole
body of Christian Doctrine, and according to the relation or pro-
portion (ἀναλογία) of each special doctrine preached, or text
expounded, to that entire body of doctrine.
Hence Tertullian says, “" Adversus regulam fidei nihil scire,
est omnia scire’’ (Preescr. Heeret. c. 14; cp. 13, and Jren. i. 19);
and Augustine (in Joann. Tract 18, and elsewhere) insists on the
necessity of preaching and interpreting Scripture “ secundum
sanam fidei regulam.”’
ROMANS XII. 8—16.
-eire ὁ διδάσκων, ἐν τῇ διδασκαλίᾳ, ὃ ' εἴτε 6 παρακαλῶν, ἐν τῇ παρακλήσει,
μεταδιδοὺς, ἐν ἁπλότητι, ὁ προϊστάμενος, ἐν σπουδῇ, ὁ ἐλεῶν, ἐν ἱλαρότητι.
9} Ἡ ἀγάπη ἀννπόκριτος, ἀποστυγοῦντες τὸ πονηρὸν, κολλώμενοι τῷ ἀγαθῷ
WT φιλαδελφίᾳ εἰς ἀλλήλους φιλάστοργοι, τῇ τιμῇ ἀλλήλους προηγούμενοι,
σπουδῇ μὴ ὀκνηροὶ, τῷ πνεύματι ζέοντες, τῷ Κυρίῳ δουλεύοντες,
1a
τῃ
255
ὁ 1 Deut. 15.7.
Matt. 6. 1—3.
Acts 20. 28.
2 Cor. 9. 7.
. 1 Pet. 5. 2.
1 Tim. 5. 17.
1 Pet. 1. 32.
Η a
7 & 97. 10.
12m TY Amos 5. 15.
1 Pet. 4. 8.
ἐλπίδι χαίροντες, τῇ θλίψει ὑπομένοντες, τῇ προσευχῇ προσκαρτεροῦντες, 18" ταῖς Heb. 13.1.
1 Pet. 1. 22.
χρείαις τῶν ἁγίων κοινωνοῦντες, τὴν φιλοξενίαν διώκοντες. 14 ° Εὐλογεῖτε τοὺς ὁ oir
ὃ , ean 2 a AY AY a 15 p , BY , 2 Pet. 1.7.
ιώκοντας ὑμᾶς, εὐλογεῖτε, Kal μὴ καταρᾶσθε. Χαίρειν μετὰ χαιρόντων, 1 nev. sis
a m ca. 5. 2.
κλαίειν μετὰ κλαιόντων. 1©*TS αὐτὸ εἰς ἀλλήλους φρονοῦντες, μὴ τὰ tymdd 1 These 5.16, τη.
Heb. 10. 86. Luke 18. 1.
Eph. 6. 18.
p Ecclus. 7. 34.
n 1 Cor. 16. 1.
Hebd. 18. 2, 16.
q1Cor. 1.10. Phil 2.2. 1 Pet. 3.8 Pas. 181. 1.
1 Pet, 4. 9. o Matt. 5.44. Luke 6.28. 1 Cor. 4. 13. 1 Pet. 8. 9.
Prov. δ. 7. Iss. 5.21. ch. 11. 25.
On the other hand, it has always been the characteristic of
heretics to vga! ole the words of Scripture μονόκωλα, i.e. piece-
meal, without due regard to the general fenour of the whole.
See S. Hippol. c. Noet. 2, Vol. ii. p. 7, ed. Fabric. Their will is
that the sense of the whole Bible should give way to (their inter-
pretation of) two or three sections of it. This is the charac-
teristic of Heresy. Tertullian (c. Praxeam 20).
Private notions on particular texts are to be conformed to
the Regula Fidei, and not the Regula Fidei to be made (like a
Lesbian rule) to bend to private notions on particular texts.
This Regula Fidei is the Canonical Scripture, and every ex-
position is to be so framed as to be in unison with the general
scope and tenour of Holy Scripture. And the érue sense of
Scripture is Scripture. And this true sense is propounded by the
Church Catholic, the divinely appointed Interpreter of Scripture,
in her public symbols of Faith.
Hence Archbp. Cranmer and our Reformers (in Reformatio
Legum, i. 13) command all Preachers and Expositors to have
always before their eyes the Creeds, “ne quid contra Symbols
aliquando interpretemur.”” And Bp. Andrewes, in his admirable
Sermon ‘on the Worshipping of Imaginations,” v. 57 (a Sermon
worthy of being placed by the side of Tertuslian’s Prescriptiones
Hereticorum), justly censures those Preachers, who arbitrarily
and presumptuously domineer over the Faith of their Flocks, by
delivering as God’s Word their own private misconstructions
@& it, instead of reforming their own private imaginations by that
Word as interpreted by the consentient voice and public practice
of Christ’s Church from the beginning. “This,” says he, “is the
disease of our age.” See also Waterland’s Essay on the Use
and Value of Ecel. Antiquity, Works, Vol. v. p. 265—275.
This Rule of Scripture Interpretation is of great value; and
perhaps it is no where more so, than in expounding this Epistle to
the Remans, in which the rule is delivered. If it had been carefully
attended to, the world would have been saved from many of the
pernicious and exclusive notions (concerning partial redemption
and other matters) which have been erroneously deduced by some
from one or two texts of this Epistle taken singly, in contraven-
tion of the plain sense of the whole.
. St. Peter’s warning on this subject, 2 Pet. iii. 16.
ical teachers lay hold of a few sentences of this Epistle,
_ and endeavour to overturn thereby the whole sense of Holy Scrip-
ture, which proclaims that man has received Freedom of Will as
a gift from God. Origen.
It is therefore a happy characteristic of the Church of Eng-
land, that she reads the whole of the New Testament, and a great
part of the Old, through publicly to her congregations, and thus
endeavours to protect her Clergy and her people against the
danger of dwelling exclusively on particular texts, and directs
them to interpret each several portion of Scripture “according to
the Proportion of the Faith” as displayed in the whole Bible.
The above explanation of the words κατὰ τὴν lay
τῆς πίστεως has been recently well illustrated by Philippi, p.
513, and has been adopted by Bengel, Flatt, Klee, Glickier,
Schrader, ΚΟ πεν, and others.
8. ὁ μεταδιδοὺς, ἐν ἁπλότητι] he that giveth time or substance
in works of piety and charity, let him do it with disinterestedness
and with honest openness and guilelessness of heart, and with a
single eye (ἁπλοῦς ὀφθαλμός, Matt. vi. 22) to God’s glory; and
not looking askance with oblique glances at himself, or for the
praise of men (Theodoret), #0 as to worship the creature with the
Creator; but with one sole desire in his heart, one thought in
his mind, one aim in all his actions— Soli Deo Gloria /
Compare the notes above on 2 Cor. viii. 2, and on ix. 13,
concerning the sense of the word ἁπλότης.
9. Ἢ ἀγάπη ἀννπόκριτος, dxorrvyoivres] Literally,— Charity
withoul pretence; ye hating. On this remarkable structure see
Heb. xii. 9; and cp. the Anacolutha in Eph. iv. 2. Col. iii. 16.
2 Cor. ix. 10—12. Winer, p. 505.
11. τῇ σπουδῇ] in your haste be not idle. In your busi-ness be
not lazy. Observe the order of the words, and the word σπουδὴ,
from σπεύδω, to hasten, Engl. speed.
There is a happy paradox, or oxymoron (a favourite figure
of speech with the Apostle), in these words, which do not seem
to have been generally understood. We may compare Horace's
“ strenua nos exercet inertia.” (1 Epist. xi. 28.) Our lives are
spent in dusy sloth, and bustling indolence; where there is much
haste, but little speed.
See a similar figure of speech 1 Thess. iv. 11, and cp.
2 Thess. iii. 11.
There may be, and often is, much idleness in men’s work;
much unprofitable vanity in their restless hurrying to and fro.
There may be laziness in haste. Mary was more busy in her
quietness than Martha in her bustle. Therefore the Apostle says
τῇ σπουδῇ μὴ Sxynpol, be not “in strenuitate inertes,’”’ ‘nihil
agentes operositate,” et “‘operosi nihil agendo.” Let all your
haste bring you nearer and nearer to the of eternal life.
— τῷ Κυρίῳ δουλεύοντες] Some Authorities have here τῷ
καιρῷ δουλεύοντες, serving the season. And it seems probable,
that if St. Paul had written such a plain precept as τῷ Κυρίῳ
δουλεύοντες (serving the Lord), which he inculcates elsewhere,
Acta xx. 19. Rom. xiv. 18; xvi. 18. Eph. vi. 7. Col. iii. 24;
and which, it is true, has high MSS. authority in its favour here
(A, B, De®, E, I), and is received by Eiz., Lachmann, Tischen-
dorf, and others, and is therefore not to be lightly disturbed,
the copyists would hardly have substituted what at first sight is
much less intelligible, viz. τῷ καιρῷ δουλεύοντες (serving the
season), and which yet is found in D*, F, G. has καιρῷ, and
in its Latin Version it has both ‘tempore’ and ‘Dno’ (viz.
‘Domino’). G has καιρῷ and ‘tempori;’ and this reading is as
old as S. Jerome’s days (see Jerome ad Marcell. ep. 27), and
even as Cyprian’s, and is preferred by Luther, Erasmus, Coli-
neus, Mill, Semler, Griesback, Olshausen, Meyer, and Friiz.,
whose note here deserves attention : ‘‘ Lectio difficilior eligenda.””
Besides, this verse seems intentionally designed to be a string of
Christian paradoxes. “ Be not slothful in your haste. Be fer-
vent in spirit. Serve the present season,” ἐξαγοράζεσθε τὸν
καιρόν. See Eph. v. 16. 1 Cor. vii. 29. νῦν καιρὸς εὑπρόσ-
δεκτος, ἃ Cor. vi. 2, ‘be ‘downright time-servers’ in the evan-
gelical sense (to use Bp. Sanderson's words, i. 315); as I am in
the same sense 8 ‘ man-pleaser,’ and have made myself the ser-
vant of all, and am all things to all men.” (1 Cor. ix. 19.22.) 80
take Occasion by the forelock, and be ye slaves of Opportunity.
St. Paul seems to have had his eye on the ancient proverbs,
“Carpe diem,” καιρὸν γνῶθι, καιρῷ λατρεύειν (Phocyl. fr. 112;
cp. Welstein), and to have intended to christianize them. This
“ exquisitior sensus”’ is also in harmony with what follows. Cp.
xiii. 11—18.
However, as the Hy amegrionped of authority is in favour of
Κυρίῳ, it is not removed the text.
18. xowevotvres] communicating, contributing; μεταδιδόντες
(Theod.). See above on Gal. vi. 6, and 2 Cor. viii. 4; ix. 13,
and below, xv. 26, and Philem. 6. The word is here used
actively. Cp. Eur. Med. 811. Fritz.
18, 14. Sidxovres—8udxovras] A happy play upon the words.
Cp. v. 3, ὑπερφρονεῖν---φρονεῖν---σωφρονεῖν.
᾿ It would seem as ‘f the Apoetle’s mind, strained by the
preesure of the argument with which it had been labouring, now
gracefully and playfully relaxes itself in Christian cheerfulness.
In his conciliatory courtesy he would show his readers, that what
he had said severely concerning them in the former parts of his
Epistle had been spoken in love. So he now says, in a tone of
lively affection, Even we Christians, whom the world persecuées,
256
¥ Prov. 20. 22.
Matt. 5. 39.
1 Thess. 5, 15.
1 Pet. 3. 9.
2 Cor. 8. 21.
8 Mark 9. 50,
Heb. 12. 14.
u Exod. 23. 4, 5.
1 Sam. 24. 16—19.
& 26. 21.
Matt, 5. 44.
v Prov, 16. 32.
Luke 6. 27—30,
1 Pet. 3. 9. a Tit. 3.1.
ROMANS ΧΙ. 17—21. ΧΙΠ. 1.
φρονοῦντες, ἀλλὰ τοῖς ταπεινοῖς συναπαγόμενοι: μὴ γίνεσθε φρόνιμοι παρ᾽ éav-
τοῖς" 17 μηδενὶ κακὸν ἀντὶ κακοῦ ἀποδιδόντες, προνοούμενοι καλὰ ἐνώπιον πάν-
των ἀνθρώπων" 18" εἰ δυνατὸν, τὸ ἐξ ὑμῶν, μετὰ πάντων ἀνθρώπων εἰρηνεύοντες"
19 * μὴ ἑαυτοὺς ἐκδικοῦντες, ἀγαπητοὶ, ἀλλὰ δότε τόπον τῇ ὀργῇ" γέγραπται γάρ,
Ἐμοὶ ἐκδίκησις, ἐγὼ ἀνταποδώσω, λέγει Κύριος" a
ἐχθρός cov, ψώμιζε αὐτόν, ἐὰν διψᾷ, πότιζε αὐτόν" τοῦτο yap ποιῶν ἄνθρακας
πυρὸς σωρεύσεις ἐπὶ τὴν κεφαλὴν αὐτοῦ.
21 ¥ Μὴ νικῶ ὑπὸ τοῦ κακοῦ, ἀλλὰ νίκα ἐν τῷ ἀγαθῷ τὸ κακόν.
XII. 1 "Πᾶσα ψυχὴ ἐξουσίαις ὑπερεχούσαις ὑποτασσέσθω" οὐ γὰρ ἔστιν
1 Pet. 2.18. Prov. 8, 15, 16. Dan. 4. 82. Wisd. 6. 8.
20 υ ἐὰν o
πεινᾷ ὁ
opght to be Persecutors ; we ought to follow with our blessings
and our prayers those who pursue us with rancour and disdain.
16. τοῖς ταπεινοῖς συναπαγόμενοι)] drawn away from high
aspirations, by Christian condescension fv, and sympathy with,
those of mean condilion and low estale. The word ταπεινοῖς is
here rendered by some learned Interpreters ‘ /hings that are
lowly.’ But in the New Testament the word ταπεινὸς is always
applied to persons. See Matt. xi. 29. Luke i. 52. 2 Cor. vii. 6;
x. 1. James i. 10; iv. 6. 1 Pet. v. 6.
11. προνοούμενοι] See above, 2 Cor. viii. 21. 1 Thess. v. 22.
Cp. Prov. iii. 4, LXX.
19. δότε τόπον] give place unto wrath. The meaning of this
passage is questionable. It may have several meanings. It may
signify, Do not aggravate your enemy’s wrath by resistance, or by
rendering evil for evil; but by gentleness give it room to spend
iteelf, as 8 mariner dves in a storm. Bee v. 20, which explains
the precept. So in Virgil (din. iv. 433) Dido asks for room for
her own rage to spend itself: ‘‘ Tempus inane peto, requiem sps-
tiumque farori.”
n a recent valuable contribution to the resources of the
English reader in the study of this Epistle, this is ren-
dered, “ Give place unto the wrath of God.” And there is high
authority for this rendering ;
But, perhaps, the former interpretation is erable, and is
eonfirmed by St. Paul’s use of δίδοτε τόπον (Eph. iv. 27), and
St. Luke's (xiv. 9).
Besides, it could hardly be prescribed as a Christian duty—
to make room for the divine anger to work against an enemy.
The endeavour of a Christian would be, to avert the divine wrath
from him, rather than expose him to it.
Give place and room to your enemy’s anger to spend itself,
and pass by, “‘ pertranseundi et evanescendi locum.” Origen ; and
see the ancient author in Catena, p. 455, who compares here our
Lord’s precepts, Resist not evil, but whosoever shall smite thee
on the right cheek, turn to him the other also (Matt. v. 39) ;
and a they shall persecute you in one city 866 to another
(x. 23).
Overcome the wrath of your enemy by letting it spend itself
upon you. Primasius.
And so these words were understood by the Clergy of Egypt
writing to the Emperor Leo, in Evagrii H. E. ii. 8. Fritz.
It has indeed been said that the Apostle must mean, ‘‘ Give
room for the anger of God to work,’ because he says, Avenge
not yourselves, and adds, For it is written, Vengeance is Mine,
saith the Lord.
But this argument is not convincing. For those considera-
tions are very cogent, as reasons for letting an enemy’s anger
, and for not encountering it by revenge, which is an inva-
sion of the prerogative of God.
This passage suggests an important consideration with regard
to Revision of an AUTHORIZED Version of Scripture.
Our own Version has here, “‘ Give place unto wrath.”
This translation is a judicious one, not only in what it does
say, but also in what it does not say.
One of the excellencies of a Translation, especially of an
Authorized one (and it is a characteristic excellence of our own),
is not to say foo much.
Our Translators knew well that this present passage admitted
of a variety of exposition, and that it had been variously inter-
preted in ancient times by Expositors of high repute.
But they knew also, that it is not the office of Translators,
especially of Translators who are framing a Translation for public
use in the Church, to take (in such ἃ doubtful case as this) any
one exposition, and to enforce that exposition on all, as the only
sense of the passage.
They felt that it was their duty rather to practise a modest
reserve, and to observe a discreet silence, and to leave it an open
question for men’s private inquiry and meditation; and thereby
to suggest to them this important practical lesson, that for the
profitable study of Holy Scripture, one of the most essential pre-
requisites is Humility, and that there are many things in the
Word of God on which it ill becomes any one to dogmatize; that
there are passages in Holy Scripture which admit of various in-
terpretations, all of them profitable, and none of them to be re-
fused ; and that to affix our own particular meaning to such
passages, as the only sense they will bear, and to require a Church
to receive it as such, is to restrain the plenitude of Scripture, and
to enforce on men’s consciences our word as the Word of God ;
and that such places of Scripture are designed for the exercise of
that Faith which looks forward to the time when all doubts
will be cleared away, and we shall no more see through a glass
darkly, but shall see face to face, and shall know even as we are
known. (1 Cor. xiii. 12.) .
T ever held it a kind of honest spiritual thrift (says a wise
Bishop of our Church) where there are two senses given of one
place (of Scripture), both agreeable to the analogy of faith (Rom.
xii, 6) and manners; ... to make use of both. And so will we.
Bp. Sanderson (ii. 49).
A good rule for Expositors, and still better for Translators,
who will do well, in such cases, to exclude neither of the two
senses by an imposition of the other.
20. ἄνθρακας πυρός) coals of fire. From Prov. xxv. 21.
The Holy Spirit, by the hand of St. Paul, has indited here a
chapter of Christian Proverbs. And he connects them with
those of Solomon by adopting this Proverb from the Book of
Proverbs, and so blends them together.
But what are these οὐαί of fire? To heap coals of fire on
a man’s head may seem at first a strange expression.
The Jews heaped ashes on their heads (2 Sam. xiii. 19) in
mourning.
The Proverb does not teach to heap ashes, the sign of
mourning, on our enemy’s head, bat live coals; that is, by con-
ferring benefits upon him, so to kindle, as it were, on his head a
fire of burning shame and remorse and of love. Such coals
of fire were heaped on Saul’s head by David (see 1 Sam. xxvi.
7—21). And they burnt brightly for a time (v. 25), but were
unhappily quenched at last. Such coals of fire the Son of David
endeavoured to kindle on the head of Judas (John xiii. 26. Matt.
xxvi. 50), but they were smothered by covetousness, and went out
in smoke. Cp. Origen here, and Awg. in Ps. 79, and De Doct.
Christ. Vol. iii. p. 92, where the other interpretation—which
attributes a desire of injury to the person obeying this proverb—
is called “‘ malitiosa,” and Serm. 149, ‘“‘ Cim quisque benefecerit
inimico, et non victus malo vicerit in bono malum, plerumque
illum inimicitiarum suarum penitedit, et irascetur sibi. Ipsa
verd ustio poenitentia est, que, tanquam carbones ignis, inimi-
Citias ejus consumit.””
21. Μὴ νικῶ---κακόν] Be not thou overcome by the evil of
others, but overcome their evil with thy good.
He who harbours malice against an enemy on sccount of
the injuries he has received from him, is overcome by his evil ;
but he who turns injuries into occasions for prayer, overcomes
evil with good. See Chrys. Worldly injuries are the leaves and
flowers, of which the heavenly crown of glory is to be woven.
Ca. XIII. 1. Πᾶσα ψυχή] Every soul, ψυχὴ = wp) (nephesh)
(Acta ii. 41. 43; vii. 14; above, fi. 9. Vorst. Hebr. p. 117).
Every one, spiritual and temporal, clerical and lay. Chrysostom.
Bp. Bilson on Christian Subjection, p. 174—177.
Let every one submit to the authorities that ere over him.
A precept made more remarkable by the time in which, and the
ns to whom, it was written. Few of the Roman Emperors
died a natural death, and the Jews seem to have taken a leading
part in the public tumults. Swefon. Claud. 25. Acts xviii. 2.
And this tumultuous spirit of resistance and rebellion against the
ROMANS ΧΙΠ. 2.
257
ἐξουσία, εἰ μὴ ἀπὸ Θεοῦ: at δὲ οὖσαι ὑπὸ Θεοῦ τεταγμέναι εἰσίν. 2 "Ὥστε ὃ »1 8am. 26.9.
ἀντιτασσόμενος τῇ ἐξονσίᾳ τῇ τοῦ Θεοῦ διαταγῇ ἀνθέστηκεν, " οἱ δὲ ἀνθεστη-
κότες ἑαυτοῖς κρῖμα λήψονται.
c ver. 5.
Matt. 23, 14.
Mark 12. 40.
Luke 20. 47,
James 3. 1.
Heathen Power of Rome, as an outrage against their Theocracy,
and a profane usurpation of the prerogatives of God, was eminently
manifest at this time; and it led, in a few years after this Epistle
was written, to the siege and destruction of Jerusalem.
This strong language, therefore, of the Apostle in this
Epistle, specially designed for Jewish readers at Rome, on the
duty of obedience and loyalty to Civil Rulers, is a proof of
St. Paul’s moral courage, and confidence in his own mission.
Cp. below on Titus i. 12.
How different would have been the history of the Roman
Empire, if the Emperors, and Magistrates, and Citizens of that
Empire had listened to the doctrine of the Apostles—whom they
put to death !
*Efovola is authority, distinguished from δύναμις, power, or
JSorce, which may exist where there is no authority, and even in
opposition to it. Therefore (as Bp. Sanderson remarks, Preelect.
v. 11) St. Paul mentions ἐξουσία, or lawful authority, four times
in three verses here, but says not a word of δύναμις, or physical
Jorce. Compare note above on 1 Cor. xi. 10, a text which
affords an excellent illustration of the present passage.
— ἐξουσίαις ὑπερεχούσαι5) the authorities above him, those
which are set over him, whatever they are. In Ὁ Monarchy, the
King is ὁ ὑπερέχων (1 Pet. ii. 13). St. Paul's rule is general,
and applies to ail forms of Government. Cp. Bp. Sanderson on
Conscience, Lect. vii. § 6, 7.
Every man is bound to take care to discern, and acknow-
ledge the authority which is set over him (ὑπερέχουσα), and
to pay to if the honour which is its due, and not to deprive it of
its rightful honour, by paying allegiance and subjection to some
other authority which is ποί set over him. A warning to those
who rob Rulers of their honour, by transferring it to the Bishop
of Rome, who claims to be ὁ Srepéxwy,—over every person, every
where, and in every thing. See on 2 Thess. ii. 4.
— ὑποτασσέσθω] let it submit itself. Be thou subject to—
do not rebel against. 5
He does not say, that every one must always obey, but that
he must submit. ‘Semper necesse est subjici (ἀνάγκη ὕποτ do-
σεσθαι), non semper necesse est obedire,’”’ says Bp. Sanderson
(Preelect. vi. 3). See further on Ὁ. 5.
Obedience is active. And if any earthly authority com-
mands any thing that is contrary to the will of God, the Apostles
have taught us to say, ‘‘ We ought to obey God rather than man,”
and “ Whether it be right in the sight of God, to hearken unto
you rather than unto God, judge ye” (Acts v. 29; iv. 19). And
St. Paul and St. Peter suffered death at Nero’s hands, rather than
burn incense to Jupiter at Nero’s command.
If the Emperor command one thing, and God command an-
other, what is to be done? In auch a case you must not fear
the one. And why? Because you fear the Other. Who is it
that here forbids your obedience? A higher authority. There-
fore in such a case you will say to the Emperor, Excuse me;
you threaten me with a prison for disobedience, but He threatens
me with Hell. Augustine (Serm. 68).
Sometimes the Powers that be, are good, and serve God,
sometimes they fear Him not. Julian was an unbelieving Em-
peror, an apostate and idolater. Yet Christian soldiers served
under him. When, indeed, there was a question concerning
obedience to Christ, they acknowledged Him alone Who is King
of Kings. When, for instance, the Emperor commanded to
worship idols, or to offer incense, they obeyed God rather than
man. But when the Emperor said, Draw out the line of battle,
March against this or that nation, they obeyed. They dis-
tinguished the King Eternal from the King temporal, and obeyed
the King for the sake of the King Eternal. Augustine
in Ps. 124).
( But still the precept is general, to submit, and not to rebel
(v. 2), not to take up arms against the Authority set over us.
‘We see no countenance given by the Apostles, or by any of
the ancient Christians, to insurrection against Rulers—even
though they were Neros or Julians. “ Vincit qui patitur.”
Prayers and Tears were the arms of the Church.
St. Paul teaches —
(1) To obey God always.
2) To obey the Higher Powers, as His ministers, and
fore in all things agreeable to His Will, and for His sake.
(3) To submit to—and not to rebel against—the Higher
Powers. See below on v. 5.
— ob γὰρ ἔστιν ἐξουσία, εἰ μὴ ἀπὸ Θεοῦ] for no autho-
rily exists, except from God.
Vou. I1.—Paat ITI.
Observe ἔστιν emphatic, perhaps
with some reference to the etymology of the word ’Efovela, which
deserves carefal attention. See above on 1 Cor. xi. 10. No au-
thority exists but from God. All lawful authority, such as that
of Kings, Parents, Husbands, is an emanation, or effluence, from
one only fountain and well-spring, the Godhead of Him Who is
5*Oy, the Self-Existent, Everlasting, and Almighty Jenova.
Why then does St. Peter speak of authority as an Ordinance
of Man? (1 Pet. ii. 13.)
Because the People may have much influence in desi
the person, or persons, by whom Power is to be ezercised,
therefore St. Peter calls the Magistrate δ κτίσις ἀνθρωπίνη, or
— at man, a the People, which is sometimes the
ium of conveying Power tos particular person, as in a popular
election of a civil Magistrate, or King, is not the Sateeat the
Power so conveyed, any more than a pipe, through which a
stream flows, is the origin of the water which flows through it.
And therefore when St. Peter has said, submit yourself to the
human magistrate, he adds the reason for submission—namely,
“for the Lord's sake,’’ from Whom alone all authority comes.
The substance of the power of every magistrate is the or-
dinance of God ; but the specification of the circumstances thereto
belonging, in regard of place, person, title, &c., is, as St. Peter
terme it, a human ordinance, introduced by custom or positive
Law. See Bp. Sanderson (ii. 198), and Bp. Andrewes, Private
Devotions, p. 48, ed. 1830, and Hooker viii. 11. 6.
The People are often God’s instruments in conveying Power.
(ἐξουσία), and in designating the persons by whom it is to be
exercised. But as they are not the source of Power, so it does
not follow, that because they can convey power, or designate the
Person who is to use it, they therefore are able to revoke (as is
erroneously imagined by some) what they have been the means
of conveying. The People elect Members of the Legislature, but
the Members of the Legislature do not derive their power from,
but through, those who elect them; and they who have elected
them cannot revoke what has not been given from, but through
themselves, and which comes from the Constitution of the Realm,
or rather, as St. Paul teaches, from the one only Source of all
Power, namely, from Almighty God.
And all who hold power, however it may be derived to them,
are bound to use their power as Ministers of Him from Whom
alone they derive their power, and to Whom they will have to
render a strict account, how they have used it, at the Great Day.
This is necessary to be remembered, because it has been
argued by some, that because men may be instrumental in be-
stowing even regal power, they may therefore revoke that power.
at will, and dethrone a Monarch chosen by themselves.
But the truth is, that where a King is elected by the
People, they only designate the Person who is to govern, but he
derives the authority of governing from God alone. Cp. Bp. San-
derson (Preelect. viii.).
In saying that all authority is from God, as its only source,
we must be on our guard against supposing that God can be the
cause of any of its abuses. Nero's authority, as far as it was
exercised not unlawfully, was from God: But all his abuses of it
were from himself.
Yet, God uses well ali human abuses. He often allows evil
Kings to arise, in order to punish guilty nations (see Jerome in
Dan. xi.). He uses evil governors to chastise evil subjects. He
punishes the sins of the Shechems by the tyranny of the Abime-
lechs of this world (Judges ix. 20). He punished the vices of
Rome by those of her Emperors; He also uses evil men as in-
struments for the trial and triumph of the good. He made
Nero’s sword, wielded by Nero's rage, to be an instrument for
sending Peter and Paul to heaven, and of watering His Church
by the Martyrs’ blood. See above on ix. 17.
After οὖσαι Elz. inserts ἐξουσίαι, not in the best MSS.
— ὑπὸ Θεοῦ τεταγμέναι), Ὑπὸ means—
(1) Either dy, as ἀπὸ, or
(2) Under, i.e. subordinate to, and not co-ordinate with,
and therefore not entitled to obedience in any command contrary
to God. For then they are not ὑπὸ Θεοῦ, but set themselves
ἀντὶ Θεοῦ and ὑπὲρ Θεοῦ, against God, and above Him; and
God is to be obeyed rather than man. (Acts v. 29.) And no man
can serve two masters. (Matt. vi. 24.)
2. ὁ ἀντιτασσόμενος --- λήψονται) He that setteth himself
against the power which is set over him, and under subjection to
which he should set himself, resisteth the ordinance sef over him
by God. Observe the paronomasia in the words ὑποτασσέσθω,
ἀντι-τασσόμενος, διαταγῇ and ὑπὸ τοῦ Θεοῦ τεταγμέναι.
L
258
d Deut. 25. 1.
ree 14. 35.
20. 2.
Eccl. 10. 4—6.
Jer. 22. 15—18.
1 Pet. 2. 18, 14.
ἀλλὰ καὶ διὰ τὴν συνείδησιν.
προσκαρτεροῦντες.
ROMANS XII. 3—6.
54 Οἱ yap ἄρχοντες οὐκ εἰσὶ φόβος τῷ ἀγαθῷ ἔργῳ, ἀλλὰ τῷ κακῷ. Θέλεις
bY AY ~ ΝΥ 3 , 4 3 \ ‘4 Δ νυ, 4 3 t ea ΚΘ
δὲ μὴ φοβεῖσθαι τὴν ἐξουσίαν ; τὸ ἀγαθὸν ποίει, καὶ ἕξεις ἔπαινον ἐξ αὐτῆς
4° Θεοῦ γὰρ διάκονός ἐστι σοὶ εἰς τὸ ἀγαθόν: ἐὰν δὲ τὸ κακὸν ποιῇς, φοβοῦ" οὐ
a a a ig
yap εἰκῆ τὴν μάχαιραν φορεῖ: Θεοῦ yap διάκονός ἐστιν, ἔκδικος eis ὀργὴν τῳ
τὸ κακὸν πράσσοντι. ὅ Διὸ ἀνάγκη ὑποτάσσεσθαι, οὐ μόνον διὰ τὴν ὀργὴν,
6 Διὰ τοῦτο yap καὶ φόρους τελεῖτε' λειτουργοὶ γὰρ Θεοῦ εἶσιν els αὐτὸ τοῦτο
But it may be asked, Can the Apostles be said to have ob-
served this rule of subjection, when they preached in opposition to
the command of the ἐξουσία that they shoald not preach? (Acts
νυ. 28, 29.)
And if this was justifiable in their case, may not subjects
take arms against a Power commanding unjustly ?
To this it may be replied, that the Apostles in 20 doing did
indeed then disobey s particular command of an Earthly Go-
vernor, but they did not disobey the ἐξουσία, to which they were
subject in that behalf.
Nor was that Governor, who gave that command, τεταγμένος
ὑπὸ τοῦ Θεοῦ in that respect, or acting as His διάκονος. Indeed,
that command “ not to preach ’’ was directly opposed to the com-
mand of God. (Acts v. 20.)
But the Apostles did not set themselves up in opposition to
the ἐξουσία, or attempt to subvert it by insurrection, or by in-
citing others to rebellion. They submitted to it even unto chains
and unto death. (Acts v. 17; xii. 2, 3.)
8. Οὐ γὰρ ἄρχοντες οὐκ εἰσὶ φόβος} For Rulers are not a terror.
He is speaking of what is commonly the case, and may fairly be
ra i to be the case. And even the worst ἐξουσία or authority
is better than mere δύναμις or force.
But suppose the Power to be evil, and to command what is
sinful. Is it not then a terror to good works? No. For he that
does good, hears Christ saying, ‘‘ Fear not them that kill the
body ” (Matt. x. 28); and he hears the Apostle’s words, “" Who
will harm you if ye be followers of that which is good” (1 Pet.
iii. 13)? St. Paul wrote this with Nero’s power before his eyes;
but that power was nut a terror to him because he was
θοεργῶν. See next note.
— ἕξεις ἔπαινον ἐξ abrijs] thou shalt have praise from it.
For the most part. And the Apostle, in his Christian charity,
“ which thinketh no evil,” does not love exceptions. He chari-
tably presumes Rulers to ὅθ, what, being God’s ministers, they
ought to be.
But even suppose a Nero, and a Nero Nero the
Church, yet even then you may have praise therefrom. You
may overcome his evil by hcg good; you may be more than con-
queror, you may derive glory from it. For though it is unjust
and condemns you, yet God is just, and will reward you. He
will crown you for acting justly, and for suffering unjustly. There-
fore hold fast your justice, and whether the Power acquits or
condemns you, you will reap praise from it. If you die for the
Faith from its hand, you will reap glory from its fury. Augustine
(Serm. xiii. 302).
— τῷ &yabg—xaxg] So A,B, D*, PF, G. Elz. has τῶν---κακῶν.
4. ob γὰρ εἰκῆ τὴν μάχαιραν φορεῖ κιτ.λ.} for he does not wear
the sword in vain, i.e. is not endued with the jus gladii, or
power of life and death, to no purpose, but in order to execute
justice and judgment in the name of God.
Mdyaipa is not here a dagger (as some understand it), but
gladius, ξίφος. See Grotius and Fritz. The Roman power is
symbolized in the Apocalypse with a μάχαιρα μεγάλη. (vi. 4.)
Here is a divine refutation of the theory which would derive
the original of government from the people by means of a social
contract. The jus gladii, the right and power of the sword,
which is the emblem of Sovereign Power, is by the ordinance of
God, not by the donation of the People. For the Sovereign Power
beareth the Sword, St. Paul telleth us, as God’s Minister, from |
Whom he received it, and not as the People’s Minister, who had
no right to give it because they never had it. Bp. Sanderson,
v. 210.
Here also is ἃ refutation of the notions of those who would
_ utterly abolish Capital Punishments; thus venturing to wrest
God’s sword from the hands of His Deputy and Vicegerent the
Civil Magistrate ; that sword which God Himself, who committed
it to him, commanded him to dear, and nof to bear it in vain.
Cp. Gen. ix. 6.
δ. ἀνάγκη ὑποτάσσεσθαι] See above on v. 1.
The teaching of St. Paul and St. Peter on Civil Obedience
may be summed up in the words of the author just cited.
How far do Human Laws bind the consciences of subjects δ᾽
(1) All Laws enacted by Powers having legitimate authority
bind always to ὑποταγὴ, subjection, so that a subject may not
resist with force and aims the Higher Power, whether he com-
mand justly or unjustly.
This was the constant sense and practice of the Primitive
Church, as appears from the explicit doctrine of St. Paul and
St. Peter. See 1 Pet. ii. 18. Servants be subject (ὑποτασσόμενοι,
the same word as St. Paul uses here) to your masters with all
fear, not only to the good and gentle, but even to the /roward.
And St. Paul (Rom. xiii.) inculcates the duty of subjection in all,
and concedes not the liberty of rebellion on any pretext to any.
(2) The duty of submission is not satisfied unless it be ac-
companied with obedience, wherever this can be rendered without
sin,
(3) Where obedience cannot be rendered without sin, there
the subject is not bound to obey; but he is bound not to obey.
For there can be no obligation to do what is unlawful. We are
obliged not to do evil by the law of God, Who is above all, and
Ποῦ πέος all Authority is derived. See Bp. Sanderson (Pree-
vi.).
Some writers in treating this subject use the phrase Passive
Obedience, and impute the doctrine of passive obedience to the
Divines of the English Church.
But the words passive obedience imply a contradiction in
terms.
To be passive is not to act, but to be acted xpon. But
Obedience is essentially active.
The doctrine of the best Divines of the Church of England is,
that if a thing commanded is plainly contrary to God’s Law, we
must “ obey God rather than Man.’’ (Acts v. 29.)
But they have also ever taught, as the clear sense of God’s
Word, that it is always necessary to submit to lawful Authority,
and that it is a sin to rebel against it.
— οὐ μόνον διὰ τὴν ὀργὴν, ἀλλὰ καὶ διὰ Thy συνείδησιν] not
only because of the wrath (v. 4), but also for your conscience sake.
Submit, not only from a principle of fear, which may act when
the sin of resistance cannot be committed with impunity, and
when that sin will be chastised by the wrath of the Power re-
sisted ; and will not act when there is no prospect of such punish-
ment. But submit also from a reverence to your own Conscience,
which tells you that rebellion against lawful Authority is a Sin
against God, Whose Minister it is, and warns you that He is
cognizant of it, and will punish it hereafter at the Great Day.
“ Βὲ genus humanum et mortalia temnitis arma,
At sperate Deum memorem fandi atque nefandi.”
Virgil (Zin. i 543).
On the other hand, Loyalty and Obedience to Lawful Au-
thority are confirmed and sanctified by the fact that they are
duties rendered to God, Who is the source of all Authority, and
Whose Deputy and Vicegerent it is. (Cp.-1 Pet. ii. 13.) When
you serve man because God commands you to do so, you serve
not man but God. Augustine.
It is not the Civil Magistrate who obliges the Conscience to
obey the Law which he enacts, but it is God Who obliges the
Conscience to obey the Civil Magistrate. Bp. Sanderson (iv.
. 91).
6. Janeen officers of the People. He had just called
Civil Rulers by one name, διάκονοι Θεοῦ, servants of God (v. 4),
and now he calls them by another name, λειτουργοί, officers of
and for the People (λήϊτον, λεῖτον), and thas he combines their
twofold relation to God and men, and teaches that Civil Rulers
are servants of God for the public good.
— els αὐτὸ τοῦτο προσκαρτεροῦντες] attending continually to
this very thing; that is, on service to God and the public weal,
and therefore entitled to reverence and support. Here is the true
principle of Taxation. The Apostle teaches that Taxes are paid
by subjects to Rulers as Ministers of God, and that consequently
frauds on the Revenue (such as smuggling, &c.) are sins against
ROMANS XIII.
7—14. XIV. 1. 259
7 ft? », aA AY 9 i DY a > 4 x , A Ν
᾿Απόδοτε πᾶσι τὰς ὀφειλὰς, τῷ τὸν φόρον, τὸν φόρον, τῷ τὸ τέλος, τὸ ΜΈΝ, 38. 31.
τέλος, τῷ τὸν φόβον, τὸν φόβον, τῷ τὴν τιμὴν, τὴν τιμήν.
1Tm. 1. δ.
James 2. 8,
8 ε Μηδενὶ μηδὲν ὀφείλετε, εἰ μὴ τὸ ἀλλήλους ἀγαπᾷν' ὁ yap ἀγαπῶν τὸν hE 10 +
Lev. 19. 18,
Deut. 5. 18.
ἕτερον νόμον πεπλήρωκε' 5. "τὸ γάρ, Οὐ μοιχεύσεις, οὐ φονεύσεις, οὐ Matt. 19. 18.
κλέψεις, οὐκ ἐπιθυμήσεις, καὶ εἴ τις ἑτέρα ἐντολὴ, ἐν τῷ λόγῳ τούτῳ
ἀνακεφαλαιοῦται, ἐν τῷ, ᾿Αγαπήσεις τὸν πλησίον σον ὡς ἑαντόν.
ἀγάπη τῷ πλησίον κακὸν οὐκ ἐργάζεται: πλήρωμα οὖν νόμου ἡ ἀγάπη.
ἃ 22. 39.
_ 10. 19.
uke 18. 20.
10 1°37 i Mate. 22. 40.
Mark 12. 81.
Gal. 5. 14.
James 2. 8,
1 Tim. 1. 5.
111 Kai τοῦτο, εἰδότες τὸν καιρὸν ὅτι Opa ἤδη ἡμᾶς ἐξ ὕπνου ἐγερθῆναι νῦν i Gor 154,
γὰρ ἐγγύτερον ἡμῶν ἡ σωτηρία, ἢ ὅτε ἐπιστεύσαμεν: 13 * ἡ νὺξ προέκοψεν, ἡ δὲ 1
ἢ. ὅ. 14.
hess. 5. 6.
k Eph. 5. 11,
ἡμέρα ἤγγικεν' ἀποθώμεθα οὖν τὰ ἔργα τοῦ σκότους, ἐνδυσώμεθα δὲ τὰ ὅπλα #5. 18, 14
1 Thess. δ. 5, &c.
8.
τοῦ φωτός. δ᾽ 'ῆἢς ἐν ἡμέρᾳ εὐσχημόνως περιπατήσωμεν, μὴ κώμοις καὶ τ, ἧι, μι.
μέθαις, μὴ κοίταις καὶ ἀσελγείαις, μὴ ἔριδι καὶ ζήλῳ" “4? ἀλλὰ ἐνδύσασθε τὸν
Κύριον ᾿Ιησοῦν Χριστὸν, καὶ τῆς σαρκὸς πρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίας.
XIV. 1 " Τὸν δὲ ἀσθενοῦντα τῇ πίστει προσλαμβάνεσθε, μὴ εἰς διακρίσεις
διαλογισμῶν.
God, and that the promotion of God's glory, honour, and service,
and the welfare of His people, is their proper end.
7. ᾿Απόδοτε] Elz. adds οὖν, not in A, B, D*, and cancelled
by Lachm., Tisch., Fritz., Alf.
8. εἰ μὴ τὸ ἀ. ἀγαπᾷν] This verse is to be understood from the
preceding. Render to all their dues; Pay all your debts, owe no
man any thing, save one, namely, Love. Love is a debt ever to
be paid, and yet ever due. For when Faith will be absorbed in
sight, and Hope in fruition, yet Love will remain (1 Cor. xiii. 13)
a debt to be paid in Eternity, and yet due for Eternity. ‘‘ Semper
debeo charitatem quee sola etiam reddita retinet debitorem.” Au-
gustine, Ep. 62, ap. A Lapide.
— τὸν ἕτερον) Ais neighbour. See ii. 1.
9. οὐ κλέψεις) Elz. adds ob ψενδομαρτυρήσεις, not in best MSS.
11. ὅτε ἐπιστεύσαμεν) than when we believed, i.e. when we
νοΐ embraced Christianity, and made public profession of faith,
and became members of the Church of Christ by our Baptism.
See above, on Acts viii. 13.
Cu. XIV. 1. Τὸν δὲ ἀσθενοῦντα τῇ πίστει προσλαμβάνεσθε)
But him that is weak in faith receive ye.
Observe the interesting and instructive connexion of this
topic with the main subject of the Epistle.
St. Paul had shown to the Jews that their notions of personal
merit in themselves, on account of which they imagined them-
selves to have been adopted by God as His elect People, as
distinct from all other Nations, were vain and illusory, and that
they had no ground for hope of acceptance with Him in their own
fancied obedience to the Levitical Law, and that the only foun-
dations of Justification are in God’s Love, and in the meritorious
Death of Christ, the benefits of which are freely offered in the
Gospel to all Nations on equal terms.
He would not admit any compromise of these fundamental
articles of Faith, although he well knew that they would be mor-
tifying to their national pride.
But having stated these truths, he now proceeds to show
that he feels a tender regard for the scruples of the Jewish
Christians.
He is ready to make personal sacrifices for their sake in all
indifferent things. He condescended to their weaknesses in com-
plying, under certain circumstances, with the ceremonial pro-
visions of the Levitical Law. See Acts xvi. 3; xviii. 18; xxi. 26,
and what he had said above, 1 Cor. ix. 19, 20; x. 24. 33.
Thus by his charitable allowance for them in such respects, he
proved more clearly that his unflinching, uncompromising declara-
tion of the great doctrine of Justification by Faith in Christ alone
is grounded on a firm persuasion of its indispensable necessity to
everlasting salvation.
In the present Chapter the convert to Christianity from
Judaism, who for conscience sake still made a difference of meats
and days, as distinguished by the Levitical Law, is called ἀσθενῶν
τῇ πίστει (v. 1), weakly in his faith or persuasion. (See on v. 3
and νυ. 23.) The present participle ἀσθενῶν marks his present con-
dition of infirmity, which may be succeeded by another state of
stronger spiritual health, and of sounder persuasion, viz. that all
Levitical distinctions are effaced by the Gospel.
By calling such a person ἀσθενοῦντα τ. π., weakly in his
persuasion, St. Paul declares his cton judgment that the Levitical
difference of meats and days Aas now been abrogated (see above,
Gal. iv. 10, and below, Col. ii. 16); and he therefore describes
him who made no such distinction as strong. (xv. 1.
But it is to be remembered, that, while the Church of Christ
refused to enforce conformity to the Levitical Law, she did not
as yet enforce nonconformity to it.
The Law which she did enforce, and always enforces on all
her children, is the Law of Love.
On this text, see the Sermon of Bp. Sanderson (ii. 1—39),
where he exposes the error of those who argue from this text that
every one ought to be left free to comply or not, as be thinks
best, with the Rites and Ceremonies of the Church; and shows
that such observances as are appointed and prescribed by
Lawful Authorily, are ποῦ to be confounded with the ordinances
of which St. Paul speaks, which were now odsolete, and are not to
be placed in the same category with the meats and days here
mentioned, which had now become indifferent, and might be used
or forborne according to the private conscience of each individual.
See also below on v. 13.
— προσλαμβάνεσθε) Do not reject him coldly and proudly, but
receive him to yourselves (middle voice) tenderly and charitably
asa brother. Cp. the use of the word, v. 3 and xv. 7.
— ph els διακρίσεις διαλογισμῶν) but not to dijudications of
diverse thoughts. A much controverted passage.
The word διάκρισις, as used in the N. T. and other bpp.
signifies the discrimination between two different things, or the
pronunciation of judicial sentence between two contending parties.
See Heb. v. 14. Xenophon, Cyrop. v. 2. 27. Fritz. p. 159.
Διαλογισμοὶ are cogitations generally involving some ides of
altercation and dispute, marked by the preposition διά, See
above, i. 21, and 1 Cor. iii. 20; and below, Phil. ii. 14. 1 Tim.
ii. 8. James ii. 4.
Remark also that he does not say διάκρισιν, but διακρίσεις,
in the plural number. He supposes more than one judgment of
conflicting thoughts.
The sense then, as illustrated by the context, appears to be
as follows :
One man thinks one day better than another (». 6) ; another
man thinks all days alike. One man thinks that some meats are
unclean; another thinks that he may partake indiscriminately
of all.
What then is your duty ?
You, who are strong in faith, and who know and are fully
persuaded in your mind that all such distinctions of days and meats
are now abrogated in the Gospel, have a duty of charity to per-
form to him who is now weakly in faith» Receive him tenderly,
but do not receive him to dijudications of differing thoughts.
That is, do not receive him so that he may be encouraged to
enter into a controversial discussion with you on the questions of
ceremonial observance of Days and Meats, and to engage in
polemical litigation ; but receive him on such terms, that there
may be no pronunciations of judicial sentences, either on his side
oron yours. Receive him kindly, but so that there may be no
dijudications of differing thoughts; no determinations (on this
side or on that) whether he is right in thinking one day better
and one kind of meat more clean than another, or you are right
in thinking that all days and all meats are alike.
Let there be no coat iuienent on either side; but
- L
2 ba
Beds γὰρ αὐτὸν προσελάβετο.
ROMANS XIV. 2—13. ᾿
Os μὲν πιστεύει φαγεῖν πάντα, ὁ δὲ ἀσθενῶν λάχανα ἐσθίει. ὃ." Ὁ ἐσθίων
τὸν μὴ ἐσθίοντα μὴ ἐξουθενείτω, καὶ ὁ μὴ ἐσθίων τὸν ἐσθίοντα μὴ κρινέτω, 6
4 ἀ Σὺ τίς εἶ ὁ κρίνων ἀλλότριον οἰκέτην ; τῷ ἰδίῳ κυρίῳ στήκει, ἢ πίπτει.
σταθήσεται δέ δυνατεῖ γὰρ ὁ Θεὸς στῆσαι αὐτόν.
ἐν τῷ ἰδίῳ vot πληροφορείσθω.
5°°Os μὲν κρίνει ἡμέραν παρ᾽ ἡμέραν, ὃς δὲ κρίνει πᾶσαν ἡμέραν. Ἕκαστος
6 Ὁ φρονῶν τὴν ἡμέραν Κυρίῳ φρονεῖ: καὶ ὁ μὴ φρονῶν τὴν ἡμέραν Κυρίῳ
οὗ φρονεῖ: καὶ ὁ ἐσθίων Κυρίῳ ἐσθίει, εὐχαριστεῖ γὰρ τῷ Θεῷ, καὶ ὁ μὴ ἐσθίων
+
νεκρῶν καὶ ζώντων κυριεύσῃ.
j Matt. 25. 31.
2 Cor. 5. 10.
Ps. 72.11.
1 Matt. 12, 36.
Gal. 6. 5.
Heb. 13. 17.
1 Pet. 4. δ.
m 1 Cor. 10, 82.
2 Cor. 6. 3.
δώσει τῷ Θεῷ.
, > 3 θί . 3 aA pe fal 7 ε ὑδεὶ DY ε lal ε lel lal a
Κυρίῳ οὐκ ἐσθίει, καὶ εὐχαριστεῖ τῷ Θεῷ. Οὐδεὶς γὰρ ἡμῶν ἑαυτῷ ζῇ, καὶ
> Ν ε a 9 , 8 27 AY lel lel , aA 3», 9
οὐδεὶς ἑαυτῷ ἀποθνήσκει. ὃ ἐάν τε γὰρ ζῶμεν, τῷ Κυρίῳ ζῶμεν' ἐάν τε ἀπο-
, A ΄ »5 , bon a 20 3 ,
. θνήσκωμεν, τῷ Κυρίῳ ἀποθνήσκομεν. "Ἐάν τε οὖν ζῶμεν, ἐάν τε ἀποθνήσκωμεν,
A ΄ 2 2 9 i > aA AY x > 4 λ ν᾿ ν x
tov Κυρίου ἐσμέν. 9᾽ Εἰς τοῦτο yap Χριστὸς ἀπέθανε καὶ ἔζησεν, ἵνα καὶ
101 Σὺ δὲ τί κρίνεις τὸν ἀδελφόν cov; ἣ καὶ σὺ τί ἐξουθενεῖς τὸν ἀδελφόν
σον ; πάντες γὰρ παραστησόμεθα τῷ βήματι τοῦ Θεοῦ" |! * γέγραπται γὰρ, Ζῶ
ἐγὼ, λέγει Κύριος, ὅτι ἐμοὶ κάμψει πᾶν γόνυ, καὶ πᾶσα γλῶσσα ἐξ-
ομολογήσεται τῷ Θεῷ. 32'"Apa οὖν ἕκαστος ἡμῶν περὶ ἑαυτοῦ λόγον
18 τὸ ἡῃκέτι οὖν ἀλλήλους κρίνωμεν, ἀλλὰ τοῦτο κρίνατε μᾶλλον, τὸ μὴ τιθέναι
πρόσκομμα τῷ ἀδελφῷ ἢ σκάνδαλον.
let each party be fully persuaded in his own mind, and act ac- | derly dealt with, so long as they do not impose them, as neces-
cordingly; and let him respect the persuasions of others as he
desires that his own persuasions may be respected by them.
Some learned Expositors and Translators suppose that δια-
κρίσεις signifies merely judgment pronounced by the strong in
faith; but then the p/ural number woald not have been used,
and such a limitation is also inconsistent with the precept to
receive him; which is qualified, but not contradicted, by what
follows.
Receive him kindly, bu not in such 8 way that he may be
admitted to become a litigant with you, and you with him, on
your respective opinions and practices.
2. xdyra—Adxava] The two extremes. One is persuaded
(πιστεύει) that he may without offence eat any thing ; because all
creatures are from God, and are all good, and therefore none to
be refused. (1 Cor. x. 26. 1 Tim. iv. 3, 4.)
The other limits himself to herbs,—lest, by eating meat, he
should unwittingly eat something interdicted by the Levitical
Law, which made a distinction between meats, but not between
her
δε.
8. καὶ 6) A, B (see Mai’s table of errata, p. 503), C, D*,
have ὁ δὲ, and so Lachm., Tisch., Alf.
4 δυνατεῖ] So A, B,C, D*, Ε, 6. Cp. 2 Cor. ix. 8; xiii. 3.
— Elz. δυνατός.
δ. κρίνει) judges, decides in favour of one day in comparison
with another. Cp. Aischylus, Ag. 458. Soph. Phil. 57. Meyer.
— πληροφορείσθω) let him be fully persuaded and carried on
by conviction; and let him sail on quietly, as it were, with a fair
wind of persuasion filling the sails of hisown mind. On this sense
of xAnpopopla see above, Luke i. 1. Rom. iv. 21. 1 Thess. i. 5;
below, Col. ii. 2, and Heb. x. 22, πληροφορία πίστεως, a prosper-
ous gale of faith filling his sails and carrying him before the
breeze. On this precept see on 1 Cor. x. 15.
St. Paul teaches here the important traths,
1) That every man is bound to obey hie Conscience.
2) But that every man is also bound to take care that his
Conscience is rightly informed and regulated by God’s Law.
(8) There may be a xAnpopopia,—a strong wind of per-
suasion, which will not waft a man to the harbour of Truth, but
wreck him on the quicksands of Error.
6. Ὃ φρονῶν τὴν ἡμέραν] He that esteemeth the day; e.g.
the Jewish Sabbath, or the New Moon, or the great Day of
Atonement. See above on Gal. iv. 10, and below, Col. ii. 16,
where St. Paul condemns those who regard these observances as
to salvation, and who would enforce them on others as
terms of Christian communion.
Here, they who observe them are called weakly in the faith ;
_but they are nof to be condemned for their observances, but ten-
sary, on others.
On the peculiar condition of the Ceremonial Law at this
juncture, as distinguished from earlier and later times, see above,
note at the end of Galatians ii. p. 54.
— καὶ ὃ μὴ φρονῶν---οὐ φρονεῖ] Not in A, B®, C, Ὁ, E, F, G,
and cancelled by Lachm.
The omission probably arose from the recurrence of the
word φρονεῖ, Riickert, Reiche, De Wette, Fritz., Philippi,
Alford. Cp. above, xi. 6.
— καὶ εὐχαριστεῖ] He also gives thanks. Both parties,
therefore, though differing in opinions and practice, may agree
in thankfulness to God.
8. ἐάν τε γὰρ (ῶμεν] for whether we live, we live (not unto
ourselves, but) unfo the Lord.
St. Paul gives several reasons against judging our brother.
He is not our servant, but God’s; and, by judging him, we
lord it over one who belongs not to us, but to God, 2. 4.
We live not to ourselves, but fo one another. We are
brethren and fellow-members in Chriet. Who art thou that
condemnest thy brother? v. 10.
We are not our own, but the Lord’s; we have been created
by God for His glory and service, and have been bought with a
price (1 Cor. vi. 20; vii. 23), even the precious blood of His
dear Son; we have no authority but from Him (xiii. 1). And so
far is He from giving us authority to judge others, that He tells
us that we shall all be judged, and shall have to give an account
of ourselves to Him.
And by judging others, we usurp a power which belongs to
Him alone, and which He will exercise over us, and over them
whom wwe venture to condemn, but whom He has accepted (v. 4).
And so, by judging others, we shall have condemned ourselves.
9. ἀπέθανε] Elz. prefixes καὶ, not in the best MSS. After
ἀπέθανε Elz. has καὶ ἀνέστη καὶ ἀνέζησε. But the reading in the
text is that of the best MSS.
10. Θεοῦ] So A, B, 0", Ὁ, E, F, G.—Elz. Χριστοῦ, as in
2 Cor. v. 10.
12. davrod] of himself—not of another.
18. τὸ μὴ τιθέναι πρόσκομμα τῷ ἀδελφῷ ἣ σκάνδαλον) not to
put a stumbling-block, or occasion of falling, in a brother's way.
In such cases as these, where, according to the Law of Christian
Liberty, it is left indifferent for a person to do or not to doa
thing, then comes in the Law of Christian Charity.
And according to that Law, it may be expedient, that, in
regard to it, and for the avoidance of causing a brother to stum-
ble, a man should forego the use of his Christian Liberty, and
abridge himself of the use of that, by using which he might cause
his brother to offend. Here the rule is, ‘‘ Do nothing that may
ROMANS XIV. 14—20.
261
Mo ‘ 2 a9 a @ ΣΙ ΝΥ 27 3. A 9 AN «κα
Ot8a και πέπεισμαι ἐν Κυρίῳ Ἰησοῦ, οτι οὐδὲν κοινον δι αντου, εὖ μὴ τῳ oe wre
λογιζομένῳ τι κοινὸν εἶναι, ἐκείνῳ κοινόν.
σον λυπεῖται, οὐκ ἔτι κατὰ ἀγάπην περιπατεῖς.
ἀπόλλυε ὑπὲρ οὗ Χριστὸς ἀπέθανε.
15 ο πὶ γὰρ διὰ βρῶμα ὁ ἀδελφός Tit. 1. 15.
A = Η ‘ ee o 1 Cor. 8 11.
Μὴ τῷ βρώματί σον ἐκεῖνον
16 μὴ βλασφημείσθω οὖν ὑμῶν τὸ ἀγαθόν- » οὐ γάρ ἐστιν ἡ βασιλεία τοῦ Ὁ} Cor 88
Θεοῦ βρῶσις καὶ πόσις, “ ἀλλὰ δικαιοσύνη καὶ εἰρήνη καὶ χαρὰ ἐν Πνεύματι
οἱ. 2. 16, 17.
Heb. 13. 9.
Isa. 45. 24.
ἁγίῳ 18 τ ὁ γὰρ ἐν τούτῳ δουλεύων τῷ Χριστῷ εὐάρεστος τῷ Θεῷ, καὶ δόκιμος ΠΩ ai
Lal oO . 7
τοῖς ἀνθρώποις. Phil. 4.18.
19 "Apa. οὖν τὰ τῆς εἰρήνης διώκωμεν,
20 * Μὴ ἕνεκεν βρώματος κατάλνε τὸ ἔργον τοῦ Θεοῦ.
1 Tim. 2. 8.
καὶ τὰ τῆς οἰκοδομῆς τῆς εἰς ἀλλήλους. & 5.4
5. Matt. 15. 11.
Acts 10. 15,
Πάντα μὲν καθαρά! ἀλλὰ κακὸν τῷ ἀνθρώπῳ τῷ διὰ προσκόμματος ἐσθίοντι. TM}. 15.
reasonably be forborne, whereat scandal may be taken, and
whereby a brother may be betrayed into sin.”
This case is handled by St. Paul here, and xv. 1—3. 1 Cor.
viii. 7—13; ix. 12. 15. 19—22; x. 23—33. See Bp. Sanderson,
Case of a Liturgy, Works, v. p. 51; and the following remarks
of Richard Hooker (IV. xii.), who demonstrates the essential
difference between the case of those weak brethren, and that of
those who take occasion from St. Paul’s argument here, to with-
hold their own obedience from Rites and Ceremonies constituted
by lawful public authority.
St. Paul’s rule is, that in those things, from which without
hurt we may lawfully abstain, we should frame the usage of our
Liberty with regard to the imbecility of our brethren.
Wherefore unto them which stood upon their own defence,
saying, ‘‘ All things are lawful unto me,”’ he replieth, ‘‘ But all
things are not expedient”? (1 Cor. vi. 12) in of others.
*¢ All things are clean, all meats are lawful. But evil is unto that
man that eateth offensively. If, for thy meal’s sake, thy brother
be grieved, thou walkest no longer according to charity. Destroy
not him with thy meat for whom Christ died. Dissolve not for
food’s sake the work of God.” (Rom. xiv. 15. 20.)
We that are strong must bear the imbecility of the impotent,
and not please ourselves. (Rom. xv. 1.)
It was a weakness in the Christian Jews, and a maim of
judgment in them, that they thought the Gentiles polluted by the
eating of those meats which themselves were afraid to touch, for
fear of transgressing the Law of Moses; yea, hereat their hearts
did so much rise, that the Apostle had just cause to fear, lest
they would rather forsake Christianity, than endure any fellow-
ship with such as made no conscience of that which was unto
them abominable.
And for this cause mention is made of destroying the weak
by meats, and of dissolving the work of God (Rom. xiv. ; xv. 1),
which was His Church, a part of the living stones whereof were
believing Jews.
Now our weak brethren (the Nonconformists) are said to be
as the Jews were ; and owr Ceremonies (which have been abused
in the Church of Rome) to be as the scandalous meats, from
which the Gentiles are exhorted to abstain in the presence of
Jews, for fear of averting them from Christian faith. Therefore,
as Charity did bind them to refrain from that for their brethren’s
sake which otherwise was lawful enough for them; so (it is
) it bindeth us, for our brethren’s sake, likewise to
abolish such Ceremonies, although we might lawfully else retain
them.
But, between these two cases there are great odds. Their
use of meats was not like unto ours of ceremonies; that being a
matter of private action in common life, where every man was
free to order that which himself did. But this is a public consti-
tution for the ordering of the Church: and we are not to look
that the Church should change her public laws and ordinances,
made according to that which is judged ordinarily and commonly
fittest for the whole, although it chance that for some particular
men the same be found inconvenient. Hooker.
14. αὐτοῦ) So the best MSS.— Elz. ἑαντοῦ.
— τῷ λογιζομένῳ τι κοινὸν εἶναι, ἐκείνῳ κοινόν} to him that
accounteth a thing to be unclean, to him it ἐφ unclean. Κοινὸν is
unclean. See Mark vii. 2. Acts x. 14, 15. 28.
Though an act be good, yet if the agent do it with a con-
demning or doubting conscience, it is evil.
Things, not evil in themselves, become evil,
(1) If done against the conscience, or without persuasion
that they are right (see v. 23).
(2) Or, if being left free to us to do or not to do, the doing
of them causes others io offend (vv. 20, 21).
(3) Or, if by doing them, we leave undone what is better to
be done. Seo Matt. ix. 13. Cp. Bp. Sanderson, ii. 56.
But two cautions are here necessary ;
We must take care
(1) That our conscience be well informed.
For, though it be always a sin to act against our conscience,
yet it is also a sin to neglect to regulate our conscience by the
Law which ought to govern it, viz. the will qf God. And, if we
have not done this, we may be misled by our Conscience, and it
will not profit us to plead, that we have acted according to our
Conscience, if we have not acted foward our Conscience as God
commands us to do.
(2) We may not forego a good action, if it is commanded us
by the Authority to which we are subject (Rom. xiii. 1, 2),
although others should (ake offence from that action done by us.
For then “ even the offence of the Cross would cease.’’ Gal. v. 11.
Cp. Hooker, IV. xii. 8. Sanderson, iii. 299.
15. El γὰρ (so the best MSS. for δὲ) διὰ βρῶμα ὅ ἀδελφός σου
λυπεῖται] For if thy brother—who thinks that it is not lawful to
eat such meats as were called unclean by the Levitical Law—is
hurt (that is, incurs spiritual pain, not as a matter of feeling,
but of suffering harm, in consequence of sin) by seeing thee eat
them, and is either led thereby
ας ἢ To make a schism in the Church by separating from
, OF
(2) To imitate thee, by eating such meats against his con-
science, do not so destroy him (by thy eating) for whom Christ
died. It is indeed abstractedly lawful for thee to eat such meats,
eee is not lawful for thee to destroy thy brother by eating
them.
— Mh—éxeivoy ἀπόλλυε ὑπὲρ οὗ Χριστὸς ἀπέθανε] Do not
destroy him for whom Christ died. St. Paul teaches here, that
they for whom Christ died, may be ἰοεί ; that is, he here affirms,
that Christ died not only for those who shall finally persevere and
be saved, but that He died also for those who will not derive
benefit from His death,—that is, He died for all. He teaches,
that evil example acting upon the weakness of others, may be 8
cause of perdition to some, who in Christ’s design and desire
would be saved, and for whom He died in order that they might
be saved.
A strong assertion of the doctrines of Universal Redemption
and of Free Will. See above on viii. 28—30.
16. Μὴ βλασφημείσθω οὖν ὑμῶν τὸ ἀγαθόν} Let not your good
i.e. your right persuasion that nothing in itself is unclean—your
hristian Liberty) be evil spoken of, as either
(1) Causing a schism on the part of those who are not so
, OF
(2) Causing them to eat against their conscience what they
deem to be unclean.
11. βρῶσις) eating: to be distinguished from βρῶμα, the thing
eaten—meat (vv. 15. 20).
18. ἐν τούτῳ] So the best MSS.—Elz. ἐν τούτοις. Origen
explains τούτῳ as referring to the Holy Spirit. Cp. ii. 29; viii.
9; ix. 1; xv. 16. 19. Phil. iii. 8.
20. τὸ ἔργον τοῦ Θεοῦ] the work of God, Man—not thy crea-
ture, but God’s. Acts xv. 18. In the assertion of thy liberty to
eat all God's creatures, do not destroy God's principal creature,
man.
— Πάντα μὲν καθαρά" ἀλλὰ x.7.A.] All things are pure, but
there is evil (in them) fo Aim who eats any thing with scandal,
either given or laken.
Thus this precept is directed to the two ies ;
(1) To him, the strong in faith, who 8 through the
consideration of the scandal he gives to his weak brether by
eating, and yet eats, and
262
t 1 Cor. 8. 18.
ROMANS XIV. 21—28.
21 ὁ Καλὸν τὸ μὴ φαγεῖν κρέα, μηδὲ πιεῖν οἶνον, μηδὲ ἐν ᾧ ὁ ἀδελφός σον
προσκόπτει, ἣ σκανδαλίζεται, ἣ ἀσθενεῖ.
u Gal. 6.1.
James 3. 13.
veh. 7. 15, 24.
Heb. 11, 6.
(2) To the weak in faith, who is thus induced by the
example of the strong, to break through the scandal he gives to
his own conscience by eating, and eats.
On this sense of 8:4, indicating a barrier which might deter
from the action done, and through which a passage is forced, in
order that the action may be done, see above on ii. 27 ; iv. 13.
On the restrictions to be placed by us on the use of our
Christian Liberty, from considerations of Christian Charity, see
above on v. 13, and on 1 Cor. vi. 12.
On the assertion πάντα καθαρὰ, all things are clean, see
above on | Cor. iii. 21, and below, Titus i. 16.
21. Καλὸν τὸ μὴ φαγεῖν κρέα, ἣ πιεῖν οἶνον] It is good not to
eat flesh nor to drink wine, nor to do any thing wherein thy
brother stumbleth, or is offended or is weak.
May it not, therefore, be our duty to take Vows of Total
Abstinence from Wine, &c., in order that by so doing we may
reclaim our brother from Intemperance?
This is no consequence of St. Paul's teaching. For, it is true
that we are not to put a stumbling-block in our érother’s way.
But neither are we to put a stumbling-block in our own way.
And this we should do by taking unnecessary vows which God
and His Church do not prescribe, and which we may not be able
to keep, and by breaking which we shall sin against our con-
science, and involve ourselves in condemnation.
The meats, &c. from which the weak brother abstained, in
the case here described, had been pronounced unclean by the Le-
vitical Law. That Law was from Almighty God; and it was
therefore an act of Christian Charity to abstain from such meats
in regard to the scruples of those who had been trained from
their infancy under that Law, and who abstained from those
meats in reverence to God Who had given that Law.
But now the Gospel has been in the World for eighteen
hundred years. In it God has declared that “every Creature of
God is good and nothing to be refused” (1 Tim. iv. 4). He has
there condemned as sinful the act of reguiring abstinence from
any particular food. (1 Tim. iv. 3.) He has made Wine to be a
—— for communicating Sacramental grace to every Christian
Therefore to abstain, as by necessity and by the solemn ob-
ligation of a Vow, from any of God’s good creatures, or to require
others to do so, is to make our brother to offend, by templing
him to imagine (as the Manicheeans of old did) either that God is
not the Creator of all, or that what He has created for man’s use
is not good, or that we are wiser than He, or that the Gospel has
not done well in pronouncing all those creatures to be from Him,
and to be sanctified by prayer and thanksgiving (1 Tim. iv. 4),
and that the Gospel therefore is not from an all-wise It is
to invert the order of things, and to Judaize Christianity. It is
to do di ment and ou to the Cross of Christ, Who by
His blood-shedding there purchased for us Christians the free use
of, and dominion over, all the creatures, which we had lost by
the fall of Adam. (See above on 1 Cor. iii. 22, 23.)' It is to run
the risk of betraying our weak brother into the sin of Infidelity,
instead of endeavouring to strengthen his weakness, and to reclaim
the erring to the Truth.
St. Paul, in his charity, abstained—but did not make a Vow
to abstain—at certain times and places, from certain meats which
his weak brother thought to be unclean. But in the case of the
Vow supposed, persons are called on to promise to abstain from
wine, &c., not because others regard it as unclean, but because
others abuse it, or indulge in it to excess. The cases therefore
are not similar. And if the Principle of the Vow is allowed, there
is nothing 80 good which may not be utterly proscribed under a
Vow. Not Wine only, but every creature of God is often abused
by men. Religion itself is abused; it has its excess in Super-
atition. Fasting is sometimes abused to excess. Prayer is abused.
The Holy Scripture is abused by those who quote it amiss. It
was abused by Satan into a weapon against Christ. (Matt. iv. 6.)
The Principle of the Vow, generally adopted, would rob us of
God’s best gifts, which Satan tempts men to abuse, and tempts
them even to abuse more eagerly in proportion to their goodness.
Christianity does not say, Make a vow to abstain from any of
God’s good gifts, but it says, Be temperate in all things. (1 Cor.
ix. 25.) Cp. note above on 1 Cor. viii. 13.
22, 23. Σὺ πίστιν ἔχει:--- Θεοῦ. Μακάριος----δοκιμά(ε} Thou
2" Σὺ πίστιν ἔχεις ; κατὰ σεαυτὸν ἔχε ἐνώπιον τοῦ Θεοῦ. “ Μακάριος ὁ μὴ
κρίνων ἑαυτὸν ἐν ᾧ δοκιμάζει. 33 " Ὁ δὲ διακρινόμενος ἐὰν φάγῃ κατακέκριται,
ὅτι οὐκ ἐκ πίστεως" πᾶν δὲ ὃ οὐκ ἐκ πίστεως ἁμαρτία ἐστίν.
art persuaded that thou mayest eat all kinds of meats (see above
on v. 1) indifferently. It is ἃ good persuasion; but let that per- Ὁ
suasion suffice thee for the approving of thine own heart in the
sight of God. Have that asion in thyself, and keep it to
thyself, in the sight of God, Who created all things, and Who is
glorified by this thy ion that “all His creatures are good,
and nothing to be refused.” But do not apply thy persuasion in-
discriminately in the presence and company of other men who are
weak in faith. Trouble not the Church, offend not thy weak
brother, cause him not to sin by a vain ostentation of this thy
knowledge.
Blessed is he that condemneth not himself in that which he
approveth.
This is a saying applicable to both parties ;
(1) To bim who rightly thinks that there is no difference
between meats, as clean or unclean, but indiscriminately prac-
tises this opinion, i.e. eats all kinds of meats (when there is no
necessity constraining him so to do), and so condemns what he
approveth. For he is guilty of wounding the conscience of a
weak brother, and so is liable to condemnation.
(2) To him who wrongly thinks that there is such a dif-
ference between meats, and yet is drawn by the example or taunts
of others (despising him for this opinion) ἐο act against his judg-
ment, or to act with a doubling conscience, and to eat of what he
himself judges to be unclean, or is not persuaded to be clean.
And so he is condemned by his own heart as a sinner, because he
ventures to do what he does not believe to be lawful. For he that
doubleth is condemned for eating, because he does not eat ἐκ
πίστεως, i.e. with assurance that he eat.
Thus the Apostle proceeds ab Aypothesi ad thesim, and adds
a general rule of Christian practice as follows ;
23. πᾶν δὲ ὃ οὐκ ἐκ πίστεως ἁμαρτία ἐστίν) whatsoever is not
of Faith is sin; that is, whatever is not done with a full per-
suasion of the mind that it may /awfully be done, ἐφ sin.
St. Paul had above defined the sense in which he uses the
word πίστις in this chapter. See v. 2, ὃς μὲν πιστεύει φαγεῖν,
one man is persuaded that he may eat. Sov. 14, πέπεισμαι, ἢ
feel persuaded. Cp. Chrys., Theodoret, Theophy!., Gicum. here.
Therefore St. Paul’s meaning is, Whosoever shall venture to do
any thing which he is not fully persuaded to be ποί wnlaw/ul is
guilty of sin.
“ Bene preecipiunt qui vetant agere, quod dudites equum sit
an iniquam.” Cicero (de Offic. i. 30).
To him that knoweth to do good and doeth it not, to him it
iz sin (James iv. 17). How much more guilty is he who knows
the evil that he should not do, and yet does it! ‘* Happy is
he that condemneth not himself in that which he alloweth.”
Wretched is he that alloweth himself in the practice of that which
in his judgment he condemns.
Tn applying the Apostolic Rule some cautions are necessary.
(1) We may not hastily imagine things to be unlawful, but
may reasonably believe those things to be /atwnful which cannot
be shown by Holy Scripture or right Reason to be unlawful. Cp.
Bp. Sanderson (ii. 125, 126).
(2) If the Conscience is only in dowdt, and in suspense, with
no inclination on either side, and if lawful Authority has pro-
nounced a judgment, and has determined the
way, then that way is to be followed by us.
pars eligenda.” Cp. ibid. (p. 134).
(3) If our own Conscience is not in doubt, but is persuaded
in one way, and if Aushority bas pronounced in another way, we
ought to review the matter, and to consider carefully the grounds
of the difference between our own private opinions and the judg-
ment of public authority.
We ought to remember that we are prone to be swayed by
self-love and self-will, that God loves an obedient spirit, and
that Authority is His Minister (xiii. 1—3); and we ought to
examine ourselves and our own motives of action, as in His sight,
and with prayer for His grace; and to refer all things to the
standard of His will; and to deliberate whether it may not be our
duty to reform our consciences, and to conform them to the judg-
ment and command of Authority.
The word πίστις, here used as equivalent to persuasion (866
ov. 1, 2. 22), is carefully to be observed, and the more 80 on ac-
count of the erroneous theories which have been grounded on this
estion in one
“In dubtie tatior
ROMANS ΧΥ͂. 1—14.
263
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1
Ὁ δὲ Θεὸς τῆς ἐλπίδος “πληρώσαι ὑμᾶς πάσης χαρᾶς καὶ εἰρήνης ἐν τῷ
πιστεύειν, εἰς τὸ περισσεύειν ὑμᾶς ἐν τῇ ἐλπίδι ἐν δυνάμει Πνεύματος ἁγίου.
καὶ πάλιν, Αἰνεῖτε τὸν Κύριον πάντα k Ps. 117. 1.
121 καὶ πάλιν Ἡσαΐας Lan 111,10
14 υ πέπεισμαι δὲ, ἀδελφοί μου, καὶ αὐτὸς ἐγὼ περὶ ὑμῶν, ὅτι καὶ αὐτοὶ μεστοί Joba 3. 2.
word, misunderstood by some—especially the Puritans in the
sixteenth and seventeenth centuries—as if it signified Faith, either
as distinguished from Worke, or as equivalent to that act and
habit of the mind by which it assents to the truth of the Gospel.
The pernicious effects, religious, social, and political, of this
grave misunderstanding of the word, have been pointed out by
Hooker (ii. 4), Bp. Sanderson (ii. p. 111—119).
—dorly] After this word, A and many MSS. in cursive cha-
racters, and some Versions, add the 25th, 26th, 27th verses of
Chap. xvi., perhaps because they were sometimes read in the
Church as a conclusion to this Lesson. Hence in some MSS.
these verses occur both here and after xvi. 24, where see note.
The insertion of the Doxology here would make an incon-
venient break in the argument, which is continued in Chap. xv.
Ca. XV. 1. B8uvarol—&8uvdrwy] we who are strong ought to
bear the infirmities of the weak (seo xiv. 1), and not to be self-
teasers.
» The design of the Apostle is to commend brotherly love, and
to persuade the strong and the weak to dwell together in unity.
He therefore appropriately adduces the example of Christ
enduring scorn for the salvation of men, and for the glory of God
(ο. 3), and cites the testimony of Holy Scripture that Jews and
Gentiles should be united in Him. (υ. 4—12.
He also fitly refers to his own Apostolic Ministry, in offering
the Gentiles as an oblation to God, and by preaching the Gospel
JSrom Jerusalem (whence the Gospel came forth) to Illyricum, and
in now going up fo Jerusalem with an offering of alms to the
Jewish ὃ, hristians from the Gentile Christians of Macedonia and
Achaia; thus showing his own love both to Jews and Gentiles,
and appealing to this Collection as exemplary to both parties at
Rome.
— μὴ ἑαυτοῖς ἀρέσκειν] See 1 Cor. x. 24. 33.
2. ἕκαστος) iz. adds γὰρ, not in the best MSS.
8. Of ὀνειδισμοὶ----ἀπ᾽ ἐμέ] This is quoted from the Sixty-ninth
Psalm, v. 9. And thus the Holy Spirit teaches by St. Paul that
that prophetical Psalm is rightly applied ¢o Christ suffering for
us, See a like application of it by St. John, ii. 17.
It is the more requisite to observe this, because an endeavour
has been made by some Critics in recent times to alienate this,
and other prophetical Psalms of like import, from Christ. (Cp.
note on Acts viii. 32.) The Holy Ghost, in the New Testament,
has provided the best safeguard for the true exposition of His
Own Prophecies in the Old.
4. “Ova γὰρ xpoeypdgn] Not only what I write (see v. 15), as
the Apostle of the Gentiles, according to the grace of the Holy
Ghost given to me (xv. 15. 19), but whatsoever was written afore-
time by the same Spirit in the Holy Scriptures, to which I now
refer (see vv. 3. 9—12), was written for our learning, that we
through the patience (i.e. mutual forbearance), which is taught
by the Scriptures, and by bearing one another’s burdens, and by
the exhortation and by the comfort which the Holy Scriptures,
and they only, can give, might have hope of Salvation.
By this reverential reference to the Ancient Scriptures, he
assures the Jews that he is not unmindfal of their prerogative and
dignity in being the Depositories and Guardians of the Old Tes-
tament (iii. 2) ; and he assures them that his own Doctrine is in
harmony with those Scriptures, and is grounded upon them. He
also commends those Ancient Scriptures to the study of the Gen-
tile Christians as the work of the Holy Ghost, and thus delivers a
prophetic protest against such Heresies as the Marcionite and
Manicheean, which disparaged the Old Testament in comparison
with the New, and endeavoured to set them at variance, the one
agen the other.
ἐγράφη] So B,C, Ὁ, E, Ε, 6. Elz. has προεγράφη.
τ. πὶ ροσλαμβάνεσθε] charitably receive. See aa 1.
tna So A, C, D**, E, F,G. Elz. 4
— εἰς δόξαν Θεοῦ] to partake in the jiny of of God. (Chrys.)
Therefore, ἃ fortiori, you ought to receive others.
8. Λέγω γάρ] So the best MSS. Elz. δέ.
— διάκονον---περιτομῇ"] Ye Gentile Christians, who are
strong, ought not to despise the Jewish Christians your brethren.
Christ your Saviour was their Minister. He was born under the
Law, and came first to the lost sheep of the House of Israel, to
show the truth of God, and confirm the promises made to their
Forefathers. Cp. above, Gal. iv. 4.
9. τὰ δὲ ἔϑνη grays ἐλέους δοξάσαι) and to the intent that the
Gentiles should glorify God for His naples Aotdoa is the
aorist infinitive, as βεβαιῶσαι, after els τό. Christ was born
under the Law, in order to show the Truth of God’s promises to
the Fathers of the Jews, and in order that the Gentiles should
praise God for His Mercy (more gracious than Truth), because,
by His obedience to the Law, He took away the Curse and Rigour
of the Law, and fulfilled all the typical Ceremonies of the Law,
and has enabled us to fulfil the commands of the Law, and has
opened to all Nations the Kingdom of Heaven without subjection
to the yoke of the Law. Therefore do not despise others, nor be
elated in yourselves ; for, whatsoever you are, you are only by the
mercy of God. See above on Gal. iii. 13.
— καθὼς γέγραπται] as it is written. He cites Prophecies of
Scripture, which show that God’s design in the Law and the
Prophets was that Jews (ὁ λαὸς, of λαοὶ) and Gentiles (ἔθνη)
should be all united as one man in praising and glorifying Him
for His love to the world in Christ. See Eph. i. 10; ii. 15.
νει B, F, G have πληροφορήσαι ὑμᾶς (ἐν, B) πάσῃ χαρᾷ καὶ
εἰρήνῃ.
to
Ὁ
ROMANS XV. 15—24.
ἐστε ἀγαθωσύνης, πεπληρωμένοι πάσης γνώσεως, δυνάμενοι καὶ ἀλλήλους vov-
a
=
“OSU ΜῈ ΟΡ RO
ge ἘΞ
19 t gy
λόγῳ Kal ἔργῳ,
2 Cor. 12. 12.
8. 2Cor. 10. 15, 16.
t Isa. 52. 15.
5. θετεῖν. 35° Τολμηρότερον δὲ ἔγραψα ὑμῖν, ἀδελφοὶ, ἀπὸ μέρους, ὡς ἐπαναμιμ-
νήσκων ὑμᾶς, διὰ τὴν χάριν τὴν δοθεῖσάν μοι ὑπὸ τοῦ Θεοῦ, ἰδ Peis τὸ εἶναί με
λειτουργὸν Χριστοῦ ᾿Ιησοῦ εἰς τὰ ἔθνη, ἱερουργοῦντα τὸ εὐαγγέλιον τοῦ Θεοῦ,
ἵνα γένηται ἡ προσφορὰ τῶν ἐθνῶν εὐπρόσδεκτος, ἡγιασμέίνη ἐν Πνεύματι ἁγίῳ.
17 ¥ ov “ Ud 3 Χ fod Ἴ A ‘ x x 8 , 18 4 39 ‘
Ἔχω οὖν τὴν καύχησιν ἐν Χριστῷ ᾿Ιησοῦ τὰ πρὸς τὸν Θεόν" 18 4 οὐ γὰρ
1,8. χολμήσω τὶ λαλεῖν ὧν οὐ κατειργάσατο Χριστὸς δι’ ἐμοῦ εἰς ὑπακοὴν ἐθνῶν
if μή «ατειργάσατο Χριστὸς δι᾿ ἐμοῦ εἰς ὑπακοὴν
1: δυνάμει σημείων καὶ τεράτων, ἐν δυνάμει Πνεύματος
ἁγίον, ὦστε με ἀπὸ ἱἹἹερουσαλὴμ, καὶ κύκλῳ μέχρι τοῦ ᾿Ιλλυρικοῦ, πεπληρω-
κέναι τὸ εὐαγγέλιον τοῦ Χριστοῦ, ™* οὕτω δὲ φιλοτιμούμενον εὐαγγελίζεσθαι,
οὐχ ὅπου ὠνομάσθη Χριστὸς, ἵνα μὴ ἐπ᾽’ ἀλλότριον θεμέλιον οἰκοδομῶ, 7! * ἀλλὰ,
καθὼς γέγραπται, Οἷς οὐκ ἀνηγγέλη περὶ αὐτοῦ, ὄψονται, καὶ ot οὐκ
ἀκηκόασι, σννήσουσι.
2 Tim. 1. 4.
x Acts 15. 8.
a x
2° Aw καὶ ἐνεκοπτόμην τὰ πολλὰ τοῦ ἐλθεῖν πρὸς ὑμᾶς. 335" Νυνὶ δὲ μηκέτι
, ¥ 2 a“ , 4 > 0. δὲ » a ἐλθ, -:ὃ x ce a
τόπον ἔχων ἐν τοῖς κλίμασι τούτοις, ἐπιποθίαν δὲ ἔχων τοῦ ἐλθεῖν πρὸς ὑμᾶς
2 4 a 2A mx ε , 3 ‘ , 3 , ν ὃ
ἀπὸ πολλῶν ἐτῶν, ὡς ἂν πορεύωμαι εἰς τὴν Σπανίαν, ἐλπίζω γὰρ διαπορευ-
15. Τολμηρότερον δὲ ἔγραψα] I write to you more confidently
in part because I am reminding you in addition to what you
already know. I have more confidence of your acceptance of what
I write because it is not new to you, but is already anticipated by
your own conviction; and also because this admonition is not
from myself personally, but from the grace of the Holy Ghost,
Who inspires me to write. See v. 18, where he uses the word
τολμήσω.
᾿Απὸ μέρους, in part, intimating that there were also other
reasons why he might write boldly to them, especially the im-
portance of the subject on which he writes, and his own love for
the Jewish Nation, and desire for their Salvation. For examples
of this phrase, see ix, 1, 2; x. 1, 2; xi. 25; xv. 24; above,
1 Cor. i. 14; ii. 16.
16. icpoupyotvra] ministering, as a | bats the Gospel. Cp.
4 Mace. vii. 8, τοὺς ἱερουργοῦντας τὸν νόμον. Let not the Jewish
Christians among you imagine that there is no longer any Temple,
or Priesthood, or Sacrifice in the World. There is an Evangelical
Hierurgy in the Church Universal, which is God’s Temple. The
Levitical Priests in the Temple, who offered up sacrifices which
«were shadows of the good things to come’’ (Col. ii. 17. Heb.
x. 1), only preannounced the Gospel by those types and figures;
but I minister the substance, of which they ministered the shadow.
Iam God’s ἱερουργός : the sacrifices which I offer-are not holo-
causts of Animals, but Oblations of whole Nations, sanctified by
the Holy Ghost, and now presented as an acceptable sacrifice to
God in Christ.
Compare Phil. ii. 17, where the Apostle represents Aimself,
in his approaching martyrdom, as a Christian Drink-Offering
ro out on the meat-offering of the Faith of the Gentile
World.
The change of metaphor is very appropriate to the alteration
of circumstance under which that /ater Epistle was written.
The consummation of the whole may be seen in the last
Epistle of all, 2 Tim. iv. 6.
17. τὴν] Not in Eilz., but in B, C, D, E, F,G. My boasting
is in Christ, not in any thing done by myself.
18. οὐ yap τολμήσω τὶ λαλεῖν} for I will not venture to
speak of any thing that I myself have done, or of any thing which
Christ wrought, not by my means, for the Obedience of the Gen-
tiles. (See i. 5.) My glorying is not in myself, but only in Christ
Jesus. (v. 17.) I myself am nothing. There is nothing done by
me which Christ did not work. To Him be ail the glory. (Cp.
1 Cor. xv. 10.) Of that I will boast, because the praise is His.
He uses the word τολμήσω here, following up the sentiment
expressed by τολμηρότερον in v. 15.—Eilz. has λαλεῖν τι, but the
best MSS. have τὶ λαλεῖν.
19. aylov) So A, C, Ὁ, E, F,G. . Elz. Θεοῦ.
— ἀπὸ Ἱερουσαλήμ] from Jerusalem. He reminds the Gen-
tiles that the Gospel came forth from Sion. See xi. 26. Micah
iv. 2.
— καὶ κὐκλφ)] and ina circle. He might well use this com-
parison, for his missionary tours had been like an ever-widening
spiral, growing gradually, and enlarging itself further and further
westward from its focus in Jerusalem; and so this missionary
spiral continued to expand, till it embraced Rome, and probably
Spain, and perhaps even Britain itself. See v. 23.
— μέχρι τοῦ Ἰλλυρικοῦ] as far as Illyricum. Probably on his
second visit to Macedonia. See Acts xx. 2, and Paley’s H. P.
. 21, 22.
ie wexAnpoxéva:] have filled up the Gospel. That is, have
not only traced the first outline, but have filled it up.
20. φιλοτιμούμενον) being ambitious of danger and difficulty.
Cp. above, 1 Thess. iv. 11. 2 Cor. v. 9.
21.] Compare what is said by St. Paul’s Contem
fellow-labourer, S. Clement, Bishop of Rome (see on Phil. iv. 3),
concerning St. Paul’s ing, travels, and sufferings. Παῦλος
ὑπομονῆς βραβεῖον ὑπέσχεν, ἑπτάκις δεσμὰ pophoas, φυγαδευθεὶς,
λιθασθεὶς, κήρυξ γενόμενος ἐν τῇ ἀνατολῇ καὶ ἐν τῇ δύσει, τὸ
γενναῖον τῆς πίστεως αὐτοῦ κλέος ἔλαβεν, δικαιοσύνην διδάξας
ὅλον τὸν κόσμον, καὶ ἐπὶ τὸ τέρμα τῆς δύσεως ἐλθὼν, καὶ
μαρτυρήσας ἐπὶ τῶν ἡγουμένων, οὕτως ἀπηλλάγη τοῦ κόσμου, καὶ
εἰς τὸν ἅγιον τόπον ἐπορεύθη, ὑπομονῆς γενόμενος μέγιστος ὑπο-
γραμμός. Clem. Rom. i. 1δ.
22. Διό] For which cause, also for the most part, I was being
hindered from coming to you, who have already received the
Gospel from others.
Other things also hindered me, but this was my principal
impediment, because my /fireé design and desire was to preach
where the Gospel had not been preached.
23. μηκέτι τόπον ἔχων ἐν τοῖς κλίμασι τούτοις} because I have
no longer place in these parts, i.e. in Achaia, whence the Epistle
was written. See v. 25, 26, and xvi. }. 23. He had no further
τόκος or opportunity of preaching there on new ground. He
therefore was now at liberty to come to Rome, which was not
indeed new ground, but lay on the road to new ground. See
note on Ὁ. 24.
— ἐπιποθίαν δὲ ἔχων] having a vehement desire, fulfilled not
long afterwards, after his visit and arrest at Jerusalem, and
two years’ imprisonment at Caesarea. (Acts xxi. 30; xziv. 27;
xxviii. 16.
24. Ae ρίη So the best MSS. Elz. ἐάν. Vulg. renders
it rightly “ chm in Hispaniam proficisci coepero.” The sense is,
T have a desire of coming to you, for many years, whensoever I
shall have set out for Spain, which is new ground.
My special mission being to preach the Gospel where Christ
has ποέ been named (v. 20), I could not rightly regard even you
(who have already received the Gospel, see i. 8) as the end of my
missionary journey, but I hope to take you in my way (cp. v. 28),
when I shall have set out for Spain, ‘“‘ where Christ has nof been
named.”
That 8t. Paul did go into Spain after his liberation from his
two years’ imprisonment at Rome, is asserted in various passages
of the Fathers, quoted by Baronius, a.p. 61. Jacobson on Clem,
Rom. i. 5, cited above on v. 21.
The following remarks are from the late Professor Bluat
(History of the Christian Church, chap. iii. page 54), speak-
ing of St. Paul’s movements qfter his two years’ imprisonment
at Rome;
He is at Rome, and at liberty, the world once more before
him. What more probable than that he should profit by the
occasion now afforded him of completing his plan—his tendency
still westward from the very beginning of his ministry,—and go
forwards to Spain ?
and
ROMANS XV. 25—33. XVI. 1. 265
, a
ὅμενος θεάσασθαι ὑμᾶς, καὶ ὑφ᾽ ὑμῶν προπεμφθῆναι ἐκεῖ, ἐὰν ὑμῶν πρῶτον ἀπὸ
μέρους ἐμπλησθῶ.
Ἁ
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XN , Spader
yap Μακεδονία καὶ ᾿Αχαΐα κοινωνίαν τινὰ ποιήσασθαι εἰς τοὺς πτωχοὺς τῶν #)Cor. 16.1.
2 Cor. 8.1, ἄς.
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ach. 11.17.
τοῖς πνευματικοῖς αὐτῶν ἐκοινώνησαν τὰ ἔθνη, ὀφείλουσι καὶ ἐν τοῖς σαρκικοῖς | Cor. 9.11.
Gal. 6. 6.
Lal > wa
λειτουργῆσαι αὐτοῖς.
ΒΒ υΤρῦτο οὖν ἐπιτελέσας, καὶ σφραγισάμενος αὐτοῖς τὸν καρπὸν τοῦτον, > Phil.4.17.
ἀπελεύσομαι δι’ ὑμῶν εἰς τὴν Σπανίαν. 39." Οἶδα δὲ ὅτι ἐρχόμενος πρὸς ὑμᾶς cov. 2. 1,12.
ἐν πληρώματι εὐλογίας Χριστοῦ ἐλεύσομαι.
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ἐμοῦ πρὸς τὸν Θεὸν, *! °iva 6
ἵνα ῥυσθῶ ἀπὸ τῶν ἀπειθούντων ἐν τῇ ᾿Ιουδαίᾳ, καὶ ἵνα «3 Thess. 8. 2.
ε , ε»ε N > , “, ΟΕ. ΠΕΡῚ ὁ 82 ἔν 2y f Acts 18. 21.
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χαρᾷ ἔλθω πρὸς ὑμᾶς διὰ θελήματος Θεοῦ, καὶ συναναπαύσωμαι ὑμῖν. Jemies £15
Lal A lel
33 εὉ δὲ Θεὸς τῆς εἰρήνης μετὰ πάντων ὑμῶν' ἀμήν. Pht 3. ν
1 Thess. 5. 23,
XVI. 1 Συνίστημι δὲ ὑμῖν Φοίβην τὴν ἀδελφὴν ἡμῶν, οὖσαν διάκονον τῆς Her. 13.20.
Clemens Romanus, his contemporary, and a writer who
appears to have been in possession of knowledge of St. Paul,
derived to him from opportunities of his own, expressly affirms
that his travels extended to the limits of the West, a phrase by
no means applicable to Rome, particularly when used by one who
was dwelling at Rome at the moment, but quite applicable to
Spain, the like being expressly found in several authors in direct
relation to that country (Pearson, Minor Theolog. Works, ii. 361),
and both Chrysostom and Theodoret asserting, without any hesi-
tation, in so many words, that to Spain the Apostle went after
his imprisonment αὐ Rome (Ibid. i. 392). Certain it is that
Spain was amongst the nations which received the Gospel the
earliest. It had its Churches, and what is more, it had long had
its Churches in the time of Jreneus, for he not only refers to
them, but refers to them as channels of the primitive eccle-
siastical tradition, which proved the doctrine of the Church to be
opposed to that which the heretics, against whom he was dis-
puting, claimed for orthodox (Jreneus, i. c. 10, § 2). ΑἹ] this is
very consistent with St. Paul’s visit to that country. (Bilunt.)
Besides,—the ancient Canon Muratorianus, written in the
second century, mentions the “journey of Paul setting forth from
the city (of Rome) for Spain.” See also Neander, Geschichte
Ὁ. Pflanzang, p. 265. Guerike, Handbuch, p. 62. Hug, Einleitang,
and Olshausen, Studien, 1838, pp. 9577, quoted by Jacobson in
Clem. R. p. 28, and the note below on Hebrews xiii. 24.
After Σπανίαν Elz. adds ἐλεύσομαι πρὸς ὑμᾶς, which is not
in A, B, C, D, E, F, G.
The clause ἐλπίζω---ὀμπλησθῶ is inserted parenthetically ;
and the thread of the sentence is taken up again after ἐμπσλησθῶ
at νυνὶ δὲ πορεύομαι els Ἱερουσαλὴμ, and the sense is,—I hope one
day to set out (πορεύεσθαι) for Spain, and then to see you in my
way thither, but now I am setting out in an opposite direction,
namely, to Jerusalem.
— ὑφ᾽ ὑμῶν] B, D, E, F, G have ἀφ᾽ ὑμῶν.
— ἀπὸ μέρους] in part; for such is my love, and vehement
desire, felt for many years (v. 23), of seeing you, that I cannot
Sully satisfy it, by a visit “in transitu.” This desire also was
fulfilled, for he remained at Rome two years. (Acts xxviii. 30.)
25. Νυνὶ δὲ πορεύομαι eis ‘lepovoaAtu) But now Iam selting
out for Jerusalem. At the end of his second visit to Achaia,
from which he went by way of Macedonia to Miletus, and so to
Ceesarea and Jerusalem. See Acts xx. 2—17; xxi. 1—17;
xxiv. 17—19. 1 Cor. xvi. 1---4. 2 Cor. viii. 1—4.
From these words it appears that both the Epistles to the
Corinthians were written before that to the Romans. Origen.
Cp. Paley, H. P. p. 8—32.
The Apostle mentions this circumstance of the collection of
alms made in Macedonia and Achaia for the poor Jewish
Christians, in order to show that he practised what he preached.
He had been exhorting the Gentile Christians to manifest
their love for the Jewish Christians ; he was himeelf going with
alms from Gentile Christians to the poor Jewish Christians at
Jerusalem. He was going διακονεῖν αὐτοῖς. (See also v. 31,
διακονία.) He, the Apostle of the Gentile World, would do the
work of a servani to them.
Vou. I1.—Parr III.
The incident here mentioned, that he was now on the point
of setting out for Jerusalem, confirms the opinion that this
Epistle was written at the close of his stay in Achaia, and
probably at Cenchrea, the eastern Aarbour of Corinth. See
xvi. 1.
26. κοινωνίαν} contribution. κοινωνία, ἣ ἐλεημοσύνη, Pha-
vorin. See above Gal. vi. 6. Rom. xii. 18, ταῖς χρείαις τῶν
ἁγίων κοινωνοῦντες. Phil. i. 5; iv. 15.
9. ὀφειλόται)] Macedonia and Achaia. Gentile countries are
debtors to Jerusalem, for they have been admitted to partake in
her spiritual privileges, and they owe in return a communion of
their own carnal things.
A tacit exhortation to the Gentile Christians at Rome.
“Dum Corinthios laudat, hortatur Romanos.’’ Origen.
28. σφραγισάμενος τ. καρπόν] Fruits, such as olives and grapes,
when the vintage was come, and the work of their collection was
finished, and the process of their manufacture into oil and wine
was completed, were consigned to amphore, &c., which were
sealed for safety. See Mitscherlich on Hor. Od. iii. 8, 10.
The sense therefore is—When I have gathered in, and
stored, and secured, and sealed up for them this fruit—this
harvest or vintage of Christian Charity.
29. εὐλογίας] Elz. inserts τοῦ ebayyeAlov rob—not in the
best MSS.
80. συναγωνίσασθαι) to strive together with me in your
prayers. For he who prays, fights. Moses praying on the hill,
and Joshus fighting in the plain, were fellow-combatants againet
the Amalekites, and the prayer of Moses was a more powerful
weapon than the sword of Joshua. (Exod. xvii. 11.)
81. ἵνα ῥυσθῶ ἀπὸ τῶν ἀπειθούντων ἐν τῇ ᾿Ιουδαίᾳ] in order
that I may be delivered from the disobedient in Judea. Spoken
prophetically; he was arrested by them, even when he was
engaged in this charitable work, of ‘‘ bringing alms to his nation”
(Acts xxiv. 17), but he was delivered by the heathen power
of Rome out of their hands. (Acts xxi. 27—34.)
— ἵνα ἡ διακονία μου--- εὐπρόσδεκτος γένηται] that my service
may be graciously accepted by them. Was it not certain that
it would beso? No. St. Paul, the uncompromising assertor of
Christian liberty, and of the non-obligation of the Levitical Law,
even in opposition to St. Peter and St. Barnabas (Gal. ii. 11—15),
might well presage that some of the Jewish Christians at
Jerusalem would be prejudiced against him and his overtures of
love.
Cu. XVI. 1. Φοίβην---διάκονον--- Κεγχρεαῖς] Phabe, a deacon-
ess of the Church at Cenchrea, is described in the Subscription
to the Epistle, also in the Syr. and Lat. Versions, as the bearer
of the Epistle. Cp. Origen. Chrys.
On the office of Deaconesses, see Acts xviii. 18. 1 Cor. i. 11.
1 Tim. iii. 11, and the words of Pliny in his Epistle to Trajan,
x. 9, where he speaks of the “‘ancille que ministre voca-
bantur,”’ in the Christian congregations; and the authorities in
Basnage i. p. 451, Bingham 11. xxii., and the special treatise of
Ziegler, de Diaconis et Diaconissis, Witteberg, 1678.
Mu
ἐκκλησίας τῆς ἐν Κεγχρεαῖς, 3." ἵνα αὐτὴν προσδέξησθε ἐν Κυρίῳ ἀξίως τῶν
ἁγίων, καὶ παραστῆτε αὐτῇ ἐν ᾧ ἂν ὑμῶν χρήζῃ πράγματι: καὶ γὰρ αὐτὴ προ-
5» Ἀσπάσασθε Πρίσκαν καὶ ᾿Ακύλαν τοὺς συνεργούς μου ἐν Χριστῷ ᾿Ιησοῦ,
266 ROMANS XVI. 2—9.
a8 John 6
Phil. 2. 29.
στάτις πολλῶν ἐγενήθη, καὶ αὐτοῦ ἐμοῦ.
Ὁ Acts 10. 26.
& 18. 2, 26.
2 Tim. 4. 19.
ce 1 Cor. 16. 15, 19.
Col. 4. 15.
4 οἵτινες ὑπὲρ τῆς ψυχῆς μον Tov ἑαυτῶν τράχηλον ὑπέθηκαν, ols οὐκ ἐγὼ μόνος
9 aA > δ᾿ Q Ὁ es v4 A > A δ c . AY w > ἶἷ : he
εὐχαριστῶ, ἀλλὰ καὶ πᾶσαι ai ἐκκλησίαι τῶν ἐθνῶν, ὃ" καὶ τὴν κατ᾽ οἶκον αὐτῶν
3 ΄’ 3 , 3 ’ x 3 , 9 2 3 AY A
ἐκκλησίαν. ᾿Ασπάσασθε ᾿Επαίνετον τὸν ἀγαπητόν μον, ὅς ἐστιν ἀπαρχὴ τῆς
3 ao 3 ’ 6 3 ᾽ “ 9 AY ’ > ε fal
᾿Ασίας εἰς Χριστόν: ὃ ἀσπάσασθε Μαριὰμ, ἥτις πολλὰ ἐκοπίασεν εἰς ἡμᾶς"
άσασθε ᾿Ανδρόνικον καὶ ᾿Ιουνίαν, τοὺς συγγενεῖς μου καὶ συναιχμαλώτους
ν , > ad 3 a 3 a . a 3 aA ,
μου, οἵτινές εἰσιν ἐπίσημοι ἐν τοῖς ἀποστόλοις, οἱ καὶ πρὸ ἐμοῦ γεγόνασιν ἐν
Χριστῷ: ὃ ἀσπάσασθε ᾿Αμπλίαν τὸν ἀγαπητόν μον ἐν Κυρίῳ' 9 ἀσπάσασθε
Οὐρβανὸν τὸν συνεργὸν ἡμῶν ἐν Χριστῷ, καὶ Στάχυν τὸν ἀγαπητόν μου"
— Κεγχρεαῖς) Cenchrea. κώμη καὶ λιμήν ( Strabo viii. p. 380).
The Eastern harbour of Corinth, 70 stadia from that city. See
Col. Leake’s Morea, iii. 232—237.
Perhaps the Epistle was written at this port of Corinth,
Cenchrea, when St. Paul was about to set out from Achaia to
Northern Greece.
He wrote the Epistle when he was about to Jeave Achaia
(see xv. 23. 25), and Phoebe, a deaconess of Cenchree, seems to
have been the bearer of the Epistle. See on υ. 1.
Had he written it from the city of Corinth itself, probably
he would have sent it by some one of that great commercial city,
where he had many friends.
In Acts xviii. 18, we see him at Cenchrea, showing his
charity for the Jewish Christians, when he was about to leave
Achaia, after his first visit to Corinth, and was going to Jeru-
salem ; and now, perhaps, after his second visit to it, when on
the eve of quitting Achaia, on his way toward Jerusalem, he per-
forms another act of Apostolic charity to the Jewish and Gentile
Christians, by writing this Epistle at Cenchreae.
2. καὶ γὰρ αὐτή] for she herself also (not αὕτη), a reason for
her friendly reception.
8. ᾿Ασπάσασθε] Salute. No less than thirty persons are
saluted by name here (vv. 3—13). It is remarkable that St. Paul
should have had so many friends in a city which he had never
visited (i. 13), and that he sends so many greetings in this Epistle.
This fact is to be explained partly by the character of the
great city to which he is writing, and to which, as to a common
centre, persons flocked from all parts of the world. Cp. Juvenal
(iii. 61, 62), calling Rome ‘* Greacam urbem.”
Partly it is due to the character of the Apostle himself, who
bad now preached the Gospel through Syria, Asia Minor, Mace-
donis, and Achaia, and whose name had become familiar, by his
preaching and by his Epistles, to a large part of the civilized world.
This proof of the connexion of the Apostle St. Paul with
80 many persons dwelling in a city which he had never visited,
opens out to usa view of the silent workings of the Gospel, by
which it gradually leavened the world. Not by any violent
effort, or sudden eruption, but by an almost imperceptible growth,
the mustard-seed of the Gospel put forth its leaves and branches,
and became a great tree, and overshadowed the world. (Matt.
xiii. 31. Luke xiii. 19.)
— Mploxey] So the best MSS. Εἰς. Πρίσκιλλαν.
— καὶ ᾿Ακύλαν---ὑπέθηκα»νἹ He begins with salutations to
Jewish Christians ;
At the same time, he puts Priscilla’s name before her hus-
band’s, showing to them of the Circumcision that in Christ Jesus
there is neither male nor female (Gal. iii. 18). See also above on
Acts xviii. 28.
Aquila and Priscilla had been driven from Rome, with the
Jews, by the edict of the Emperor Claudius (Acts xviii. 2), but
now had been allowed to return, ‘‘edicti cessante seevitid’’
(Origen). The names of Aquila and Priscilla were most likely to
suggest themeelves to the Apostle, writing from Achaia (see Acts
xviii, 2), where he had laboured together with them. They had
accompanied him to Ephesus; and it is probable that in the
tumult there, as well as previously at Corinth, they had “laid
down their necks for his sake.’”? See Acts xviii. 16. 18; xix.
24—30. 1 Cor. xvi. 19. Origen. Paley, H. P. p. 16, 17. 252,
with the additions of Mr. Birks.
As Paley has observed (p. 17), Aquila and Priscilla were
Jews by birth, but had boldly taken part with St. Paul and the
Gentile Christians, and were specially entitled to the love of all
the Gentile Churches.
5. τὴν κατ᾽ οἶκον αὑτῶν exxdrnolay] The Church which as-
sembles for worship at their house. See v. 5, and note below on
Philemon 2.
— 'Exalverov—Aglas] Epanetus, the firs(fruits of Asia.
— ᾿Ασίας So the best MSS., not ᾿Αχαίας. Cp. 1 Cor. xvi. 15,
where Stephanas is called the ἀπαρχὴ ᾿Αχαίας. The name of
Epenetus, the firstfruits of Asia, is naturally combined with that
of Aquila and Priscilla, who had laboured with the Apostle in
Asia.
On the accentuation of ’Exalveros, see above on Acts er ot
7. συναιχμαλώτους μου] my fellow captives; in some of hi
imprisonments, not recorded in the Acts of the Apostles, but re-
ferred to 2 Cor. xi. 23, ἐν φυλακαῖς περισσοτέρως : and Clement
of Rome (ad Corinth. 5) says that St. Paul was imprisoned seven
times.
— ἐπίσημοι ἐν τοῖς ἀποστόλοι5] Of good reputation among
the Apostles, that is, ‘‘coram eis et apud eos.” See Fritz.,
Meyer, De Wette, Philippi. Cp. ἡπίσημος ἐν βροτοῖς, Eurip.
Hippol. 103, and Ellicott on Gal. i. 1.
Not that the persons here mentioned were themselves
Apostles (see above on 1 Cor. xv. 7. 2 Cor. viii. 23). But
St. Paul specifies this circumstance in order to show the Jewish
Christians, that his own kinsmen (cp. v. 21, and above, ix. 3)
and fellow-prisoners were distinguished as persons of mark by the
other Apostles, e.g. Peter, James, and John; and he thus in-
directly declares the Christian communion and harmony of faith
and love which subsisted between the other Apostles and himself,
the last of their body,—the Benjamin of the Apostolic company,
born in Christ not only after them, but after some of his own
kinsmen who were not Apostles. See 1 Cor. xv. 8.
8, 9. ᾿Αμπλία»---Οὐρβανόν] Amplius and Urbanus, two of
the few Latin names among these members of the Church
of Rome. The only other such names are Priscilla, Aguila
(v. 8), Junia (v. 7), Rufus (v. 13), and Julia (v. 15). The other
names are of Greek origin, and probably, for the most part, of a
lower class, such as freedmen and slaves.
9. ἐν Χριστῷ] Sov. 2, προσδέξησθε ἐν Κυρίῳ : v. 8, ἀγαπη-
τόν μου ἐν Κυρίφ: υ. 9, συνεργὸν ἐν Χριστῷ : v. 10, δόκιμον ἐν
Χριστῷ: ν.}1, τοὺς ὄντας ἐν Κυρίφ: v. 12, τὰς κοπιώσας ἐν
Κυρίφῳ---ἐκοπίασεν ἐν Κυρίῳ: v. 13, τὸν ἐκλεκτὸν ἐν Κυρίῳ.
This frequent reiteration of these words, “" ἐπ the Lord,’’ applied
to different persons and acts, brings out with force the doc-
trine,—
(1) That all Christians, whether men or women, are members
of one body in Christ.
(2) That all that is done and suffered by them, is to be done
and suffered in the Lord; that is, for His glory, according to His
will, and in reliance on His grace. See below, v. 22.
(3) That St. Paul, and the Ministers of Christ who are fol-
lowers of St. Paul, do not labour for themselves, but for the
Lord; do not preach themselves, but Christ.
(4) That He is Head over all things to His Church.
(5) The non-occurrence of the name of St. Peter in this
Epistle to the Church of Rome, and particularly its absence from
this part of it, seems to be conclusive against the fundamental
assertion of the present Church of Rome, that in order to be
in Christ and in the Lord, it is necessary to be united to those
who call themselves successors of St. Peter; and that all the
grace, which flows from Christ, is derived through St. Peter,
and through those who claim to be hie successors, the Bishops
of Rome, as Supreme, Visible, Heads and Lords of the Chi ᾿
and Vicars of Christ upon earth.
ROMANS XVI. 10--20.
10 2
267
ἀσπάσασθε ᾿Απελλὴν Tov δόκιμον ἐν Χριστῷ: ἀσπάσασθε τοὺς ἐκ τῶν "Apio-
τοβούλον' 1] ἀσπάσασθε Ἡρωδίωνα τὸν συγγενῆ pov ἀσπάσασθε τοὺς ἐκ
τῶν Napxiogov τοὺς ὄντας ἐν Κυρίῳ' 13 ἀσπάσασθε Τρύφαιναν καὶ Τρυφῶσαν
τὰς κοπιώσας ἐν Κυρίῳ: ἀσπάσασθε Περσίδα τὴν ἀγαπητὴν, ἥτις πολλὰ ἐκο-
πίασεν ἐν Κυρίῳ" 15 * ἀσπάσασθε ‘Povo τὸν ἐκλεκτὸν ἐν Κυρίῳ, καὶ τὴν μητέρα 4 Mark 15. 21.
αὐτοῦ καὶ ἐμοῦ! 4 ἀσπάσασθε ’Aovyxpitov, Φλέγοντα, Ἑρμῆν, Πατρόβαν, ‘Ep-
μᾶν, καὶ τοὺς σὺν αὐτοῖς ἀδελφούς: 15 ἀσπάσασθε Φιλόλογον καὶ ᾿Ιουλίαν, Νηρέα
καὶ τὴν ἀδελφὴν αὐτοῦ, καὶ ᾿ολυμπᾶν, καὶ τοὺς σὺν αὐτοῖς πάντας ἁγίους.
16 ε᾿ἈΑσπάσασθε ἀλλήλους ἐν φιλήματι ἁγίῳ. ᾿Ασπάζονται ὑμᾶς αἱ ἐκκλη- «1 οὦ
’ Lad lel cel
σίαι πᾶσαι τοῦ Χριστοῦ.
r. 16. 20.
2 Cor, 18. 12,
1 Thess, 5. 26,
1 Pet. 5, 14.
1 {Παρακαλῶ δὲ ὑμᾶς, ἀδελφοὶ, σκοπεῖν τοὺς τὰς διχοστασίας καὶ τὰ oKdy- 12 Thess. 5. 6,14.
δαλα παρὰ τὴν διδαχὴν ἣν ὑμεῖς ἐμάθετε ποιοῦντας,
καὶ ἐκκλίνατε ἀπ᾽ αὐτῶν" 3 Tim. 5. 5, 6, 6.
1δ ε οἱ γὰρ τοιοῦτοι τῷ Κυρίῳ ἡμῶν Χριστῷ οὐ δουλεύουσιν, ἀλλὰ τῇ ἑαυτῶν 73 srs, τ.
κοιλίᾳ, καὶ διὰ τῆς χρηστολογίας καὶ εὐλογίας ἐξαπατῶσι τὰς καρδίας τῶν
ἀκάκων" 19} x
δὲ ὑμᾶς σοφοὺς μὲν εἶναι εἰς τὸ ἀγαθὸν, ἀκεραίους δὲ εἰς τὸ κακόν.
‘ ε A ε a 3 id 3 ’ 27> ¢€ A ,
ἡ γὰρ ὑμῶν ὑπακοὴ εἰς πάντας ἀφίκετο" ἐφ᾽ ὑμῖν οὖν χαίρω, θέλω b Matt. το, 16.
1 Cor. 14. 20.
0 1Ὁ δὲ Θεὸς τῆς εἰρήνης συντρίψει τὸν Σατανᾶν ὑπὸ τοὺς πόδας ὑμῶν ἐν iGen. 3.15.
τάχει.
Ἢ χάρις τοῦ Κυρίον ἡμῶν ᾿Ιησοῦ Χριστοῦ μεθ᾽ ὑμῶν.
10. ᾿Απελλῆν] Cp. Hor. Serm. i. v. 100, “credat Judeeus
Apelia,” a name used by Horace, for an obvious reason, in
ridicule, but not disdained by St. Paul, who adds, τὸν δόκιμον
ἐν Χριστῷ, the approved in Christ, who has given him the true
circumcision of the Spirit.
11. Νάρκισσος] Not the freedman of the Emperor Claudius
(Suet. Claud. 28), for he had been put to death by Nero,
a.D. 54, i.e. before the date of this letter; but perhaps a freed-
man of Nero. Dio Ixiv. 3.
12. Tptgpavay] Tryphena. On this, and other names in this
list, see Lightfoot, Journal of Class. Phil. x. 57, and Merivale,
vi. p. 260, and note on Phil. iv. 22.
18. τὸν ἐκλεκτὸν ἐν Κυρίῳ] the elect in the Lord. Another
proof that St. Paul does not use the word elect to desi,
8 person who can be known by men, as one who will finally per-
severe, and certainly be saved.
Almighty God knows who will persevere and be saved; but
men have not this foreknowledge concerning themselves or
others; and Christian Charity, which “ hopeth all things,” will
suppose every one to be elect in the Lord, whom the Lord has
graciously called into His Church, and has plentifully supplied
with the means of everlasting salvation, and who is adorning
the Christian profession of a sound faith with the good fruits of a
holy life. See above on viii. 30.
14. Ἑρμῆν--- Ἑρμᾶν] This is the order in the beat MSS.
Elz, pats 'Ἑρμᾶν first. Cp. v. 1 Φοίβην, v. 15 Nnpéa. Hence
it would appear that the Gentile Christians at Rome did not
scruple to retain names, though derived from heathen deities
(Phebe, Nereus, Hermes). And one of these names (Hermas)
was retained by the writer of the Ecclesiastical book entitled the
Ποιμὴν, or ‘Shepherd,’ still extant—whom Origen and others
suppose to be the Hermas here mentioned St. Paul. But
this is not probable, for the Author of that book was brother of
Pius, Bishop of Rome, a.p. 150 (Canon Muratorian.).
Every thing was to be appropriated and consecrated by
Christianity. Heathen Temples and Basilicas were to become
Christian Churches. A Phoebe (the name of Diana) is a Dea-
coness of the Church, and a bearer of the Epistle of St. Paul to
the Christians at Rome. The names Nereus and Hermes are
christianized. The ship calied Castor and Pollux brings the
Apostle to Rome. See on Acts xxviii. 11. How striking is the
contrast between Tryphena and Tryphosa, with their sensuous
meaning and voluptuous sound, and the sterner words that
follow, ras κοπιώσας ἐν Κυρίῳ, labouring in the Lord /
This is a consideration which may serve to remove the scru-
ples of those who cannot prevail on themselves to conform to the
common use of the names of the Months of the Year or Days of
the Week, because they are derived from Heathen deities or
men. Rather, these names, like the appellations in this chapter,
have their appropriate uses, as mementos of the sin and misery
from which the world has now been delivered, and of the bless-
ings it enjoys under the Gospel.
10. ἐν φιλήματι ἁγίφ] a holy kies; specially given in the Church
at the Holy Eucharist. See Origen here, and Justin. Apol. ii.
Ῥ. 97. Athenag. Legat. p. 36. Aug. c. lit. Petil. ii. 22. Cyril.
Catech. 5. Cp. Bingham XV. iii., and note on 1 Theas. v. 26.
A very suitable direction, after the exhortations to the
Gentile and Jewish Christians in this Epistle, to Christian love,
to be sealed with a kiss of peace at the Lord’s Table, after hearing
this Epistle read in the Church.
The precept is repeated twice by St. Paul to the Corinthians
(1 Cor. xvi. 20. 2 Cor. xiii. 12), for whom the epithet ἅγιον was
specially needful. In the latter place, St. Chrysostom has some
excellent remarks on the sanctification of the lips by the recep-
tion of the Holy Eucharist, and on the consequent duty to keep
them pure from all taint of evil.
— αἱ ἐκκλησίαι πᾶσαι] πᾶσαι is omitted by El/z., but found in
the best MSS. St. Paul, the Apostle of the Gentiles, speaks in
the name of all the Churches—having the care of them all. (2 Cor.
xi. 28.
11. ee mark them—have your eye upon them—as a
helmsman has his eye upon a rock; and steer aside from
them.
On the duty of shunning those who impugn the fundamentals
of the Gospel, see Waterland on the Trinity (c. 4), who quotes
1 Cor. νυν. 5. Gal. i. 8, 9, and Gal. v. 12, in that sense, and 1 Tim.
vi. 2—5. 2 Tim. ii. 16-18. Tit. iii. 10. 2 John 10, 11.
18. Χριστῷ] Εἰς. prefixes ᾿Ἰησοῦ, not in A, B, C.
— xowrlg—xapdias] they are slaves of their own bellies, and
deceive the hearts of others.
20. συντρίψει τὸν Σατανᾶν] will bruise Satan under your feet
quickly. Satan now rules at Rome, but the Seed of the woman
has bruised the Serpent’s head, according to the first prophecy in
Holy Scripture. (Gen. iii. 15.)
After the recent perversion of that prophecy, in the P:
Decree on the Immaculate Conception (Rome, Dec. 8, 1854),
wherein this act of bruising the Serpent’s head is applied to the
Virgin Mary, as her special prerogative, it is not irrelevant to
cite the following testimony to the truth, from the pen of the
learned Romanist Commentator, Cornelius A Lapide, in his note
here (Rom. xvi. 20): “ Alludit Apostolus ad Genes. iii. 15, ut
directé habent Hebraica wm Hic, id est Ipsum Semen, sive
Proles mulieris, puta Cugistus conteret caput tuum.”
And so the ancient Bishop of Rome, Leo J. (Serm. de
Nativ. ii.), and 3. Jerome in his Version of Gen. iii. 15. See his
Queeat. Hebr. in Gen. iii. 15; and the masculine “Ipsz”’ was
received by Popes Sixtus V. and Clement VIII. How is the
Church of Rome changed since St. Paul wrote this Epistle to it!
(i. 8.) How is the gold become dim, and the fine gold changed !
(Lam. iv. 1.)
— Ἡ χάρις τοῦ Κυρίου)] St. Paul’s own subscription, written
with his own hand in all his Epistles. See on } Thess. v. 28.
Heb. xiii. 25. It is repeated in v. 24, where however A, B, C
omit it.
Mu 2
268 ROMANS XVI. 21—27.
ΚΑ Acts 18.1 al Σ᾿ Δσπάζεται ὑμᾶς Τιμόθεος ὃ συνεργός μου, καὶ “ούκιος, καὶ ᾿Ιάσων, καὶ
17.6 Σωσίπατρος, οἱ συγγενεῖς pou ἀσπάζομαι ὑμᾶς ἐγὼ Τέρτιος ὁ γράψας τὴν
1αλοε δ... ἐπιστολὴν ἐν Κυρίῳ: 35. ἀσπάζεται ὑμᾶς Γάϊος 6 ξένος μου καὶ τῆς ἐκκλησίας
ΣΤῊ ὅλης: ἀσπάζεται ὑμᾶς “Epactos 6 οἰκονόμος τῆς πόλεως, καὶ Κούαρτος ὁ
.30. 3 ,
ἀδελφός.
mech. 1. 5. ss , Κ , ea ἾἮ 5X, a 5S , ea > »
ie χάρις τοῦ Kupiov ἡμῶν ᾿Ιησοῦ Χριστοῦ μετὰ πάντων ὑμῶν. ἀμήν.
Eph. 1. 9. Bong δὲ ὃ 2 ea (ξ ΙΝ 3 fru Le | ,
a3. 9,20 | TG δὲ δυναμένῳ ὑμᾶς στηρίξαι κατὰ τὸ εὐαγγέλιόν μου καὶ τὸ κήρνγμα
iTim.1.10. ᾿Ιησοῦ Χριστοῦ, κατὰ ἀποκάλυψιν μυστηρίου χρόνοις αἰωνίοις σεσιγημένου,
1Ροι.1.30.. 36 υ βαᾳνερωθῶτος δὲ νῦν, διά τε γραφῶν προφητικῶν, κατ᾽ ἐπιταγὴν τοῦ αἰωνίου
ον, Θεοῦ, εἰς ὑπακοὴν πίστεως εἰς πάντα τὰ ἔθνη γνωρισθέντος, “ μόνῳ σοφῷ
1 Tim, 1. 17 a Sua’ a a ὁ δό 3 ‘ 20 > 4“
Jude 35 Θεῷ, διὰ Ἰησοῦ Χριστοῦ ᾧ ἡ δόξα εἰς τοὺς αἰῶνας. ἀμήν.
21. ᾿Ασπάζεται)] So A, B,C, D*, F,G. Εἰς. ἀσκάζονται.
— Τιμόθεο---- Σωσίπατρο:] Timothy, and Sosipater, or Sopater,
of Bercea, were with St. Paul at Corinth when he wrote this
Som and accompanied him from it as far as Asia. (Acts xx.
2. 4.
This Epistle to the Romans is almost the only letter of St.
Paul, at the writing of which Timothy is known to have been
present, and in which he is ποέ joined with St. Paul in the
opening address.
St. Paul had not been at Rome, but he was the Apostle
of the Gentiles, and so had a divine commission to address the
metropolis of the Gentile world; which Timothy had not.
Timothy was afterwards with him at Rome in his first im-
prisonment, and is associated with him in his Epistles written
Jrom Rome to the Colossians, Philemon, and the Philippians.
See also Hebrews xiii. 23; and he was probably also at Rome
with him at his second imprisonment and martyrdom. (2 Tim.
iv. 9. v. 21.)
— Aotxios] Perhaps St. Luke the Evangelist (Origen), who
was with St. Paul at this time (Acts xx. 5), and accompanied
him afterwards to Rome. (Acts xxviii. 16.)
On the double form of proper names in the New Testament,
see above on Acts xv. 22, and Winer, p. 93.
— Ἰάσων) Cp. Acts xvii. δ.
22. Téprios] Tertius. St. Paul employs a secretary, bearing
a Roman name, to write to the Romans.
The words ἐν Κυρίῳ are to be connected with what imme-
diately precedes (Origen). The work of an amanuensis, as well
as of an Apostle, roay be done, and ought to be done ἐν Kuply—it
is as a labour of love “in the Lord.’ See above, v. 7, “ Tertius
ad gloriam Dei scribit, et ided in Domino scribit.”” Origen.
On St. Paul’s habit of writing his Epistles by the hands of
secretaries, see above on 1 Thess. v. 28. 2 Thess. iii. 17. Gal.
vi. 11.
28. dios] Caius. See on 1 Cor.i.14. According to some,
the first Bishop of Thessalonica. Cp. T¥llemont i. 103.
— Ἔραστος ὃ οἰκονόμος τῆς πόλεως) Erastus the Questor
of the City, probably Corinth. (2 Tim. iv. 20.)
Erastus, having a financial office at Corinth, was a fit person
to be employed by St. Paul in collecting alms in Greece. He
seems to have been sent by St. Paul from Ephesus to Macedonia
for that purpose (cp. Acts xix. 21, 22), but having an official
position, he was not, it seems, able to leave Greece to go with
St. Paul to Asia and Jerusalem, with some who are here men-
tioned, e. g. Timotheus and Sopater. See Acts xx. 4. Cp.
Birks, p. 255.
— Kodapros] Quartus, a Roman name: ὁ ἀδελφὸς, your brother.
24. Ἡ xdpis—duty] See above on σ. 21.
25—2I. Τῷ δὲ δυναμένῳ-- ἀμὴν] This Doxology is placed
here in B, C, D, E, and some Cursive MSS., and in Vulg.,
Copt., 4thiop., and other Versions, and Latin Fathers.
But it is inserted at the end of Chapter xiv., and in the
grest majority of Cursive MSS., and in the Greek Lectionaries
and Fathers.
ΤῈ is found δοέλ there and here, in A, and a few Cursives.
It is omitted by D**, F, G, and was rejected by Marcion.
(Origen vii. p. 453.)
The Editors are divided as to its position. Among those
who maintain its claim to stand here, are Erasmus, Slephens,
Beza, Bengel, Koppe, Knapp, Rinck, Lachm., Scholz., De Wette,
Tiachendorf, Philippi, Meyer, Alford.
Some few Editors and Commentators, Mill, Wetstein,
Griesbach, Matthia, Eichhorn, would remove it to the end of
Chapter xiv., and two or three deny its genuineness.
The genuineness of this Doxology is substantiated by ex-
ternal and internal evidence. Even the involved structure of the
sentence, which is such as an interpolator would scarcely have
hazarded, is an argument in its favour. It was probably trans-
posed, or rejected, in the first instance, by some who thought
that the words in v. 24 marked the close of this Epistle, as of
others from St. Paul’s hands.
To Him who is able to establish you according to my
Gospel, and the doctrine preached of Jesus Christ, according to
the Revelation of the Mystery, which had been kept secret in all
past ages (see Tit. i. 2. 2 Tim. i. 9. Matt. xxv. 46), but has been
now made manifest (in the Gospel), and through the Scriptures
of the Prophets made known unto all Nations, according to the
bie mia of Eternal God, for their obedience to the Faith.
i, δ.
This concluding sentence contains the kernel of the doctrine of
the whole Epistle (see above on i. 3, and Introduction, ᾿ 194---7),
namely, that God had decreed—even before the world -
(and therefore long antecedently to the Call of Abraham, and to
the giving of the Levitical Law) fo unite all Nations in one
Church Universal by Faith in Christ; and that this Divine
Decree was kept secret from former ages, though the way had
been prepared for its manifestation by the Prophetical Scriptures
of the Old Testament, and is now, at length, in the fullness of
time, revealed to ali in the Gospel. See below, Eph. iii. 3—9.
Col. i. 26. 2 Tim. i. 9. v. 10.
The way for this Evangelical Revelation had been quietly
prepared by the Prophetical Scriptures. There was (according
to ‘Bengel’s comparison) in the Old Testament the silent move-
ment of the hands of the Clock; but it sounded forth the Hour
with an audible voice in the Gospel.
— Φ] i.e. μόνῳ σοφῷ Θεῷ, To the only wise God, agreeing
with τῷ δυναμένῳ, at the beginning of the sentence, which is
resumed by ᾧ, ¢o whom through Jesus Christ be glory for
ever. Amen. On this anacoluthon, see Winer, p. 601. Gal.
ii. 6. In a less impassioned strain he would have written αὐτῷ.
See xi. 36, and particularly Eph. iii. 20, 21, which is the best
pal tar seteg of this passage, and may have given occasion to the
transfer.
INTRODUCTION
TO
THE EPISTLE TO THE EPHESIANS,
I. On the date of the Epistle to the Epuestans, Cotosstans, and PHILEMON.
An interval of about three years elapsed between the date of the preceding Epistle, to the Romans,
and that of the three following Epistles, to the Ephesians, Colossians, and Philemon.
(1) These three last-named Epistles were written by St. Paul when he was a prisoner
(δέσμιος, Eph. 111. 1; iv. 1. Col. iv. 18. Philemon 1. 9, 10. 18).
(2) They were therefore written either at Cesarea, or at Rome.
(8) They seem to have been written about the same time. For Tychicus is the bearer of the
Epistles to the Ephesians (vi. 21), and to the Colossians (iv. 7); and Onesimus is associated with
him in bearing the Epistles to Colosse and to Philemon (Col. iv. 9. Philemon 10). Besides, the
same persons are mentioned as present with the Apostle when he wrote both the last two
mentioned Epistles; and their greetings are sent by him together with his own salutations to those
whom he addressed '.
(4) The place at which they were written, was most probably Rome.
This is the opinion of ancient Expositors’, and of the majority of modern Interpreters and
Critics *.
The following considerations seem to be conclusive against the recent supposition of some ‘, that
these Epistles were written at Cesarea during St. Paul’s two years’ confinement there, before he
was sent to Rome (Acts xxiv. 27) ; and in favour of the earlier and received opinion that they were
written at Rome during his first imprisonment in that city ;
In his Epistle to the Romans St. Paul had expressed an earnest desire and intention to see
Rome, after he had been to Jerusalem with the collection of alms for the poor Christians there *.
It is evident that a visit to Rome was then the first object in his thoughts; and he would not
form any plan of going to any other places (as soon as he had executed his mission at Jerusalem)
before he had been to Rome.
Further, soon after he had written his Epistle to the Romans he declared at Ephesus, “After
I have been at Jerusalem I must also see Rome” (Acts xix. 21).
Besides, when he had arrived at Jerusalem, he received a special commission from Almighty
God to go to Rome. “Be of good cheer, Paul, for as thou hast testified of me in Jerusalem, so
must thou bear witness also at Rome’ (Acts xxiii. 11). Accordingly he appealed unto Cesar *.
' ‘When these things are duly considered, it will not appear credible, that the Apostle should
publicly declare his intention of going to other places, in a different direction, before he had been at
Rome.
Now, if we refer to the Epistle to Philemon, written at the same time as that to the Colossians,
1 These are Aristarchus, Mark, Epaphras, Luke, Demas. Cp. 4 e.g. Schulz, Schneck er, Schott, Béttger, Wiggers,
Col. iv. 10—14, and Philemon 23, 24. Thiersch, Meyer. See his Einleitung, p. 15, and cp. Afford,
3 Chrys. Procem. ad Epist. ad Ephes. Jerome on Eph. iii.1; p. 21.
iy. 1; vi. 20. Theodoret, Procem. ad Epist. ad Ephes. 5 See Rom. i. 10—13, and Rom. xv. 23, where he says, “ Now
3. See Davidson's Introduction, ii. p. 362, compared with Meyer’s having no more place in these parts, and having a great desire
Finleitung ἅδον den Brief an der Epheser, p. 15—19. Alford, these many years to come unto you,” &e.
p- 23. 9. See note above on Acts xxv. 10.
270 ᾿ INTRODUCTION TO
and probably also as that to the Ephesians, we find that the writer hoped and designed to pay a
visit, soon after its date, to Colosse in Phrygia. ‘“ Prepare me a lodging, for I trust that through
your prayers I shall be given unto you.” (Philemon 22.)
Such language as this could hardly be used by St. Paul at Caesarea, where he was in bonds,
having appealed to Cesar, and having announced his desire and design to go to Rome, and having
received a divine mandate to go thither. When he was at Cesarea, all his thoughts would be
directed westward to Rome; and he would not have announced an intention or a desire of going, in
a contrary direction, into Phrygia.
Therefore these Epistles were not written at Cesarea.
But when his desire of visiting Rome had been accomplished, and when, in obedience to the
divine command, he had a near prospect of standing before Caesar, and of bearing witness to Christ,
then he might use such language as that ; then he might cherish the hope of declaring to his friends
in Colossee, and to the Christian Churches of Asia, the blessings he had received in Palestine and in
Italy, and might reasonably desire to confirm their faith by declaring to them how “the things
that had happened unto him had fallen out unto the furtherance of the Gospel” (Phil. i. 12).
Hence it appears more probable, that these Epistles were written at Rome during the Apostle’s
first imprisonment in that city, a.p. 61—63.
II. On the Persons to whom the Epistle inscribed “ to the Ernestans”’ was written.
The accuracy of this title has been controverted by some’.
I. The ezternal evidence adduced in behalf of the allegation that this Epistle is not rightly
inscribed “to the Ephesians,” is as follows ;
(1) A passage in S. Basil (c. Eunom. ii. 19), where he says that St. Paul, writing an
Epistle to the Ephesians, as truly united by knowledge to the Existing One (τῷ ὄντι), denominated
them in a singular manner (ἰδιαζόντως), as existing (ὄντας), speaking to them thus, “Τὸ the Saints
who exist (τοῖς οὖσιν), and faithful in Christ Jesus.” For so those persons who were before us have
delivered to us; and so we have found it written in the ancient copies of this Epistle. Eph. i. 1.
It thence appears that the words “in Ephesus” (ἐν ᾿Εφέσῳ) were not found in some ancient
Copies seen by S. Basi.
Indeed, it could not be said, that St. Paul had addressed the Ephesians in a singular manner,
peculiar to them (ἰδιαζόντως) if he had written τοῖς οὖσιν ἐν "Edéog, inasmuch as he uses a similar
mode of address to the Romans and to the Philippians’.
The observation of S. Basil was probably derived from Origen, whose comment on this point
has been first published not-long ago in Dr. Cramer’s Catena’. Origen there says, We found
this expression, “to the Saints that exist” (τοῖς ἁγίοις τοῖς οὖσιν), used only in the case of the
Ephesians, and we inquire what its meaning is. Consider then whether, as He who revealed
Himself to Moses in Exodus describes His Name as the I am (Exod. iii. 14), so they who partake
in the Existing One become ὄντες, being called out of non-existence into existence, as St. Paul says,
God chose the things that are not, in order to destroy those things which are. (1 Cor. i. 28.)
So Origen. It is true that S. Jerome here (who had Origen’s Commentary before him, as he
tells us in his Preface) speaks of this observation as too subtle‘; and he tells us that other Expositors
are of opinion that the true reading here is not “ to those who are,” but “to those who are holy and
faithful at Ephesus.”
It appears then—
(a) That the words “ αὐ Ephesus” were not found here in some ancient Copies.
(Ὁ) But that those persons, who did not find those words here, did not entertain any doubt
that the Epistle was rightly inscribed to the Ephesians.
Origen, who, as far as we know, was the first person who made the remark above cited,
recognizes the Epistle as addressed to the Ephesians, even when he is making the remark, and
comments upon it as such.
1 See Meyer's Finleitung, p. 9. 4 Rom. i. 7. Phil. i. 1.
The allegations of others (e.g. De Wetie and Baur) that the 3 Ed. Oxon, p. 102.
Epistle is not a genuine work of St. Paul, have been fully ex- 4 “ Quidam curiosite quim necesse est putant ex eo quod
amined and refuted by Meyer, Davidson, and Alford, and do not Moysi dictum est,” &c., and he then recites the remark above
require further notice. quoted from Origen.
THE EPISTLE TO THE EPHESIANS. 271
The same may be said of S. Basil.
(2) The second argument in behalf of the allegation that the Epistle was not addressed to the
Ephesians, is deduced from the assertion of Tertullian, that Marcion, the heretic, desired (gestiit) to
alter it, so as to be inscribed “ to the Laodiceans’.”
But this testimony of Tertuliian implies that such an inscription would have been an alteration,
and it is accompanied with the assertion’ that, “according to the verity of the Church, we have
this Epistle addressed to the Ephesians, and not to the Laodiceans.”
All then that can be admitted here is, that Marcion might perhaps have found in some copies
of this Epistle the inscription, ‘to the Laodiceans ;” and that this might have suggested to him the
desire of which Tertulian speaks.
(8) The words “ at Ephesus” (ἐν ᾿Εφέσῳ) are not found in the text of the Vatican Manuscript,
(Cod. B), but have been added in the margin of that Manuscript by a later hand.
These words are also erased from one Cursive MS. (Cod. 67).
Hence it has been supposed by some, that this Epistle was either not addressed to the Ephesians,
or that it was an encyclic or circular letter addressed to other Churches of Asia; and that a blank
space was left in some copies after τοῖς οὖσιν, in order to be filled up with the name of such other
Churches *.
II. But on the other hand it is to be observed—
(1) That no copies now in existence have any other name than that of Ephesus; and all the
extant Manuscripts, including the Vatican Manuscript, which have any title prefixed to the
Epistle, exhibit the words “‘to the Ephesians” (πρὸς ’Eqecious).
(2) That all the extant Manuscripts, except the two just mentioned, have the words “at
Ephesus” (ἐν ᾿Εφέσῳ) in verse 1.
(8) That the ancient Church universally received this Epistle as addressed to the Ephesians.
Here we may refer particularly to the testimony of the Apostolic Father and Martyr,
St. Ignatius, who was the scholar of St. John, who lived and died at Ephesus. Ignatius was
Bishop of a great Asiatic Church, Antioch, and he also wrote an Epistle to the Church of Ephesus,
and in that Epistle‘, alluding to the Mysteries revealed by St. Paul in this Epistle’, he con-
gratulates them on their high dignity, as being συμμύσται Παύλον τοῦ ἡγιασμένου, initiated
together with Paul the sanctified into the Mysteries of the Gospel; and adds that St. Paul
makes mention of them in the whole* of his Epistle, as in Christ Jesus; that is, as incorporated in
Him; a very fit description of the character of this Epistle, which dwells specially on their mystical
union and spiritual indwelling in Christ.
Another ancient witness to the same effect, also from Asia, is S. Ireneus, a scholar of S.
Polycarp, Bishop of another neighbouring Asiatic Church, Smyrna, and also a disciple of St. John.
He quotes this Epistle about thirty times’, and wherever he mentions the persons to whom it
was addressed, he speaks of them as the Ephesians’.
III. Let us pass now to arguments from internal evidence.
It is alleged on behalf of the opinion that this Epistle was ποέ addressed to the Ephesians—
That it does not contain any salutations, or any personal notices of any individuals residing in
the place, to which it is sent.
This, it is argued, is inconsistent with the supposition that it was addressed to Ephesus, where
St. Paul had actually resided and preached for no less a space of time than three years. (Acts xix.
8—10; xx. 31.)
This remark deserves attention.
It may be observed with regard to it—
That the absence of personal notices and salutations may have arisen from the darge number of
persons with whom the writer was acquainted. An Apostle who had preached three years in a
1 Ad Laodicenos, Tertullian c. Marcion. v. 11. 6 πάσῃ = whole, as St. Paul uses the word in this Epistle.
3 Adv. Marcion. v. 11. Eph. ii. 21. .
3 See the authorities in Meyer’s Kinleitung, p. 12. 7 The principal passages in which he cites it will be referred to
4 Ignat. ad Ephes. cap. 12. in the following notes,
5 Where the word Muorfpioy occurs six times, i. 9; iii. 3. 9; ® See for instance v. 2, and v. 14.
vy. 32; vi. 19.
272 INTRODUCTION TO
city could not specify al/ his friends there, and he might not wish to make invidious distinctions
among them.
In the two Epistles to the Church of Corinth, where St. Paul had spent a longer time than in
any other Gentile city except Ephesus (Acts xviii. 1. 11), there are no salutations.
On the other hand, there are more personal greetings in St. Paul’s Epistle to the Church of
Rome, where he had never been, than in all his other Epistles put together.
Again; he despatched this Epistle by the hands of an Asiatic friend and fellow-labourer,
Tychicus, who was charged with messages to the recipients, concerning the affairs of St. Paul, in
whose personal condition they are supposed to feel an affectionate interest. (Eph. vi. 21.) Tychicus
could supply by word of mouth all that was wanting of personal and private greetings on the part
of the Apostle.
Besides, as has been elsewhere observed’, the Epistle to the Ephesians proceeds on the
assumption that the persons to whom it was addressed had been already well trained in the doctrines
of Christianity ; and that they were prepared and qualified to receive the full revelation of those
sublime Mysteries which distinguishes this Epistle among the writings of St. Paul.
Who was so likely to have imparted this preparatory teaching to this great Gentile Church at
Ephesus as the great Apostle of the Gentiles himself?
May we not therefore say, that in the ripe fruit of Christian Doctrine, brought forth in per-
fection in this Epistle, we see the genuine produce of the previous culture of the three years’
residence and preaching of the Apostle at Ephesus’, who, as he himself says, had kept ‘back
nothing from them,” but had “declared to them the whole counsel of God *?”
On the whole, then, there is nothing in the allegations which have been specified of sufficient
weight to invalidate the testimony from ancient Manuscripts, Fathers, and Versions, and from the
general tradition and consent of the Universal Church, that this Epistle was addressed by St. Paul
to the Ephesians,
IV. But it may be inquired—
May there not have been some real foundation for the discrepancy, however slight, which
has been already noticed in the reading of the first verse of the Epistle, and for the omission
of the word Ephesus, and for the observations already recited of Origen and Basil upon that
reading ?
May not some circumstances in the transmission of this Epistle have furnished Marcion with a
plausible reason for his desire to alter the title of this Epistle, and to call it an Epistle to the
Laodiceans ἢ
In answer to these inquiries it may be observed—
(1) That all St. Paul’s Epistles were designed for general circulation ἡ.
(2) That Ephesus, being the city to which this Epistle was addressed, and being a great
commercial city near the coast of Asia, would be the first Asiatic city in which this Epistle would
be received and read.
(8) That it would thence be disseminated by Copies among all the Churches of inner Asia, and
would thus be brought to Laodicea, and through it to Colossee, east of Laodicea.
(4) That it would probably pass through Colosse and Laodicea in its way to Pontus, the
country of Marcion.
(5) That St. Paul, in his Epistle to the Colossians, commands them to read the Epistle from
Laodicea (Col. iv. 16) in the following words: “And when this Epistle (i.e. that to the Colossians)
is read among you, cause that it be read also in the Church of the Laodiceans; and that ye likewise
read the Epistle from Laodicea.”
(6) That this mandate of the Apostle in a Canonical Epistle,—that to the Colossians, which
was to be publicly read by them in the Church, and which requires them to transmit that Epistle to
Laodicea, and also to receive another Epistle from Laodicea and to read it in like manner,—affords a
1 See p. 273, note, and 274. 3 See his speech to the elders of Ephesus, Acta xx. 20—27, 8
2 The allegation from the other side frém εἴγε ἠκούσατε, in iii. speech which has many points of coincidence with this Epistle;
Cee een mares 16, Hee eaten eh eee See aleo e.g. cp. xx. 28 with i. 7, 14, and xx, 27 with i. 11.
i. ὁ See note on 1 Thess. v. 27.
THE EPISTLE TO THE EPHESIANS. 273
presumption that the other Epistle (viz. that from Luaodicea) was one of his own Epistles, and was
also a Canonical Epistle.
(7) That there is no evidence that any Canonical Epistle was ever addressed directly by him,
or by any other Apostle, to the Laodiceans.
(8) That therefore there is good reason for the opinion of Bp. Pearson’, Dr. Whitby, and
others, that the Epistle which the Colossians were to receive from Laodicea, and which they were
required to read, was no other than St. Paul’s Epistle to the Ephesians, which would come in a
natural geographical order from Ephesus to Laodicea, and through Laodicea to Colosse.
(9) Similarly that Epistle may have passed into Pontus by the same route; and thus Marcion
may have taken occasion to designate the Epistle to the Ephesians as an Epistle to the Laodiceans.
(10) On the whole, it seems probable, that as the Colossians were expressly commanded by
St. Paul to pass on their Epistle to the Laodiceans, so the Ephesians also received a similar
instruction from St. Paul, perhaps by means of Tychicus, the bearer of their Epistle, to forward
their Epistle to Laodicea.
The following pertinent observations on this subject are from Professor Blunt’s Lectures on
the Early Fathers, a.p. 1857, p. 438 :—
“It is well known that a question has been agitated relating to one of the Epistles of St. Paul,
viz. whether the Epistle to the Ephesians is properly so entitled ? whether the Epistle which we call
that to the Ephesians is not in fact an Epistle to the Laodiceans, the same to which allusion is
made in Col. iv. 16, ‘Cause .... that ye likewise read the epistle from Laodicea?? As if St. Paul
had said, ‘ Cause that ye read the epistle which I sent to Laodicea with directions that tt should be
JSorwarded to Colosse.’
“ But it is plain that Irenevs has no such understanding of the passage, but only knows of an
Epistle to the Ephesians; whilst his quotations from it plainly identify it with our own of the
same title.
“ Still less does he afford any ground for the notion that a distinct Epistle to the Laodiceans ever
existed, which has since disappeared.
“For, copious as are the extracts in Ireneus from the various writings of St. Paul (his very plan
leading him to overlook none of them), there is not one that is not to be found in our present copies
of them.
“And in another of the Fathers, Tertullian, we have more than negative evidence upon this
question ; for in his treatise against Marcion, in the fifth book of it (adv. Marcionem, v. 11), in
which he is refuting that heretic out of the Epistles of St. Paul, on arriving at the Epistle to the
Ephesians, he observes, ‘ We now come to yet another Epistle, which we entitle the Epistle to the
Ephesians, but the heretics entitled it to the Laodiceans.’ And he afterwards adds, that it was
Marcion’s pleasure to change the title of this Epistle (c. xvii), as a proof of his own profound
investigation of the subject.
“With respect to the text, therefore, in the Epistle to the Colossians, which gave occasion to the
doubt we are now discussing, we may be disposed to conclude, with Bp. Middleton (on the Greek
Article, note on Eph. i. 1), that nothing is more probable than Macknight’s conjecture, viz. that the
Apostle sent the Ephesians word by Tychicus, who carried their letter, to send a copy of it to the
Laodiceans, with an order to them to communicate it to the Colossians.”
ITI. On the Design and Contents of the ErtstiE to the EPHESIANS.
It has been observed by S. Chrysostom’, S. Jerome*, and others, that the Epistle to the
1 Ad Ignat. Epist. ad Ephes. c. 12. years. (Acts xix. 8-10; xx. 31.)
2 Chrys. in Procem. ad Ephes., ἐστὶ νοημάτων μεστὴ ἡ Ἐπι-
στολὴ ὑψηλῶν καὶ δογμάτων. And he explains this circumstance
from the fact that the Ephesians had been already well instructed
in the Articles of the Christian Faith: λέγεται δὲ καὶ τὰ Ba-
ϑέτερα τῶν νοημάτων αὑτοῖς ἐμπιστεῦσαι ἅτε δὴ κατηχη-
μένοις.
A very just observation, and affording a sufficient answer to
those who have argued, from the absence of sa/ufations and per-
sonal notices in the Epistle to the Ephesians, that either the
Epistle is not correctly inscribed to the Ephesians in our present
editions of it, or could not have been written by St. Paul, who
had personally resided and preached at Ephesus for about three
Vou. I1.—Panrr III.
On the contrary, this Epistle evidently assumes (as Chiry-
sostom remarks) that they to whom it was addressed had been
already well schooled in the doctrines of Christianity. The great
Gentile Church of Ephesus had been planted and watered by the
Apostle of the Gentiles, St. Paul, as is evident from the Acts of
the Apostles, xviii. 19; xix. 8—10; xx. 31. ᾿
3 “Tn hanc potissimam Epistolam ignota seeculis sacramenta
congessit.” And on Eph. iii., ‘‘ Nulla Epistola Pauli tanta habet
mysteria tam reconditis sensibus involuta.’”” And on chap. iv.,
“Inter omnes Pauli Epistolas heec vel maximé et verbis et sen-
sibus involuta.” Jerome (in Pref.).
Nw
274 INTRODUCTION TO
Ephesians stands pre-eminent among the Epistles of St. Paul in the sublimity of its revelations of
supernatural truths, which could never have been discovered by. any efforts of human Intelligence.
This peculiar characteristic of the Epistle to the Ephesians may be ascribed to several causes—
(1) St. Paul had already resided for about three years at Ephesus, and had fully preached the
Gospel there, so that “all that dwelt in Asia (that is, the region of which the sl was Ephesus)
heard the word of the Lord Jesus” (Acts xix. 8—10; xx. 31).
In no city (as far as we know) had the Apostle resided and taught continuously for so long a
time as Ephesus.
The Ephesians, therefore, had been well prepared by previous discipline to receive the full and
systematic instruction in the Mysteries of the Gospel, which is embodied in this Epistle. They
were specially qualified to do so.
(2) Besides, the City of Ephesus occupied a prominent place among the Cities of the World,
as having special needs and claims on the Apostle of the Gentiles for such instruction from him.
Ephesus was the stronghold of Satan in many forms of spiritual iniquity. It was a Court and
Camp of the Evil One. Thither he had attracted the inhabitants of Asia and “the World'” by
the mysterious traditions of an ancient superstition, and by the alluring fascinations of religious
pomp and pageantry’, and by the no less powerful operations of selfish interests and secular
advantages, represented in the combination of Demetrius and his craftsmen*, and had made them
to bow before himself in the magnificent Temple of the Ephesian Artemis.
There the Devil deluded mankind by sorcery and witchcraft. There he beguiled them into
converse with himself, and allured them to hold familiar intercourse and communion with the
powers of darkness, in order to attain a knowledge of the hidden secrets of the invisible world, and
to penetrate into the mysteries of futurity.
The immense amount of the price of the Magical Books committed to the flames at Ephesus in
consequence of St. Paul’s teaching there, is specified by his friend and companion St. Luke‘, in
order to give some notion of the powerful dominion exercised by Satan over the minds of that
populous, wealthy, commercial, intellectual City, by means of Magical Arts ".
(3) Hence it was particularly requisite, that in an Epistle to such a City as Ephesus the
Apostle of the Gentiles should reveal the true character of the Spiritual Powers of Darkness δ, under
whose thraldom the Heathen World was enslaved, and should thus lead men to recognize the
dignity and blessedness of that intellectual, moral, and spiritual Emancipation which had been
achieved for them by Jesus Christ.
The Apostle, therefore, having his spiritual eye illumined by heavenly light, uplifts the
veil which separates the Visible World from the Invisible; he enables mankind to contemplate the
workings of the two antagonistic Powers and Forces, of the Kingdom of Light on the one side,
and of the Empire of Darkness on the other. (v. 8.)
This is a part of his design in this Epistle; and on the ground-work of the supernatural
truths, here communicated as objects of Faith, he builds up a superstructure of moral duties as subjects
of Practice. He executes this great task in a manner adequate to its dignity, grandeur, and
importance.
His diction in this Epistle bespeaks the transcendant sublimity of the Doctrines which he
here reveals. It has something in it more than human. Especially in the dogniatic portion of it,
occupying the greater part of the first four Chapters, his style breathes the poetic raptures of an
impassioned effusion of Sacred Poetry, like a Divine Dithyramb. It burns with an impassioned
fervour kindled by the Holy Spirit, ‘Who descended in tongues of fire on the day of Pentecost. It
grows and spreads itself with irresistible power in a spiritual conflagration. Or, to use another
figure, its sentences flow on, as it were, in the full strong tide, wave after wave, of an immense and
impetuous sea, swayed by a powerful wind, and brightened and sparkling with the golden rays of
a rising Sun.
It is worthy of observation, that although the subject of this Epistle is of so sublime and
1 Acts xix. 27. * A sufficient proof, it may be observed, if proof be necessary,
3. See on Acts xix. 8]. that human intelligence affords no adequate protection against
3 Acts xix, 25—27. the impostures of the Evil One,
* Acts xix. 19. © Eph. ii. 2; vi. 12.
THE EPISTLE TO THE EPHESIANS. 275
mysterious a character, and though the language is characterized by a majestic grandeur, and by
ἃ poetic and even a lyrical tone, yet the whole management of the argument is methodical and
systematic, such as might have been looked for in a philosophical Essay on Christian Faith and
Practice.
Indeed, the Divine Apostle, while revealing in this Epistle the most mysterious, supernatural
truths, displays in ἃ signal manner a marvellous combination of calm Judgment, temperate Reason,
comprehensive Intelligence, tender Affections, and fervid Imagination.
Let us now consider the plan of the Epistle.
The Apostle has his eye fixed on the Great Author of all things, the Fountain of being and
blessedness, the Everlasting Father of all'.
He reveals Him existing before the World, and shows us ourselves pre-existing in the divine
mind and counsel, and as chosen by the Divine love in the unspeakable riches of His grace, and
appointed by the pleasure of His Will for adoption into sonship in Christ’.
He displays the Divine purpose to sum up all things in Christ, the Son of God, the King and
Lord of Angels; in Christ, God of God, and yet becoming Man, and so, by His Incarnation, uniting
Angels and Men under one Head, in One universal Church in Heaven and Earth.
He shows us God in Christ taking human flesh, and dying in that human flesh on the Cross;
and thus reconciling God to Man by the offering of Himself a willing Victim for the World, and so
destroying the enmity between God and men, and making peace’.
He shows us Christ on the same Cross reconciling man to man, by fulfilling and taking away
the Law of Levitical Ordinances, which separated Jew from Gentile, who were aliens from the life
of God, and without God in the world‘, and joining together all, as one new man, in Himeelf*;
and thus fully revealing the Mystery, which even the Angels themselves had not known, that the
Gentiles would be made fellow-heirs of the promise, and be united together in the Body of Christ.
He shows Christ dying on the Cross, and redeeming men from the power, and guilt, and
penalty of sin by the ransom there paid, and from the bondage of Satan; and also purchasing for
them an eternal and heavenly inheritance by the infinite value of His precious Blood poured out
for them on the Cross.
He shows us ourselves in Christ by reason of His Incarnation, and by virtue of His Death.
He shows us ourselves delivered from the debasing dominion of the Powers of the Air and of the
Satanic Spirits of Darkness, and made children of light in the Lord, as members of His Church,
formed from His most precious side pierced on the Cross for us.
He shows the glory and blessedness of that Church taken from that side, as Eve was taken
from Adam when he slept, and being no other than bone of His bone, and flesh of His flesh,—the
Spouse of Christ *. He shows us, as members of Him, Who, as God consubstantial with the Father,
fills all things by His Godhead, and Who also as God-Man, by reason of His Incarnation, His
Death, Burial, Descent into Hell, and Ascension into Heaven, fills all things, and has made us
whose Nature He has taken, and whose Nature He wears, to be partakers of His own fulness’, and
has united us in Himself to God, and Who, as our Head, has quickened us by His free Grace, who
before were dead in trespasses and sins, and has raised us, His members, from the Dead, and has
carried us up with Himself into Heaven, and has made us to sit with Himself in heavenly places’,
and has given us access in Himself by one Spirit to the Father’.
He represents to us also the instrumental means by which these blessings of mystical incorporation
in Christ are conveyed to us and to the whole race of Mankind.
He shows us that Christ has instituted a Visible Society, His Church Universal, which is to
continue for ever in the World; that this Society is One Body, animated by One Spirit, and to be
known by the worship of One Lord, by the profession of One Faith, and by the administration of
One Baptism; and that Christ, after His Ascension into Heaven, gave spiritual gifts to men, and
that He gave certain offices, the highest of which is that of Apostles, “for the perfecting of the
14.3; iii, 14. 5 ii, 16.
2 i, 3—5. 12. On the connexion’ of this preamble with the 6 See v. 30, 31, and note,
subject of his Epistle immediately preceding this to the Ephe- 7 i. 23; iii. 19; iv. 13.
sians (viz. the Epistle to the Romans), see above, p. 195. § i. 20; ii. 6.
8 ii, 16. ® ii, 18.
4 ii, 12. 19 iv, 4—6.
Nw 2
276 INTRODUCTION TO
Saints, and the building up of the body of Christ, till we all attain to the unity of the faith, and of
the knowledge of the Son of God, to a perfect man,” that is, to the ripeness of spiritual manhood,
“to the measure of the stature of the fulness of Christ '.”
He refers, therefore, to the practice of the Holy Apostles; and he teaches us that in the instru-
mental means employed by them for the maintenance of the Life and Unity, and for the expansion
of the growth and stature, of the Church, and for the full development of her organization, we may
see an exhibition of the mind of Christ Himself in the dispensation of those gifts and graces which
He bestows by the operation of the Holy Ghost for that purpose, even to the end of time.
Thus, then, we may recognize in the Epistle to the Ephesians a divinely-inspired System
of Instruction concerning the Origin, and Institution, and purposes of the Universal Church of
Christ.
This is the dogmatic design of the Epistle.
It has also another purpose. In the second portion of it’, the Apostle proceeds to show that
this spiritual Teaching, revealing the transcendental doctrines and sublimest Mysteries of our Faith
concerning the Eternal Love, and Prescience, and Purpose of God the Father toward Man in the
Incarnation of His Dear Son, and in delivering Him up to die for the sins of the whole World, and
in summing up all things in Him, and in reconciling all things to Himself in Him dying on the
Cross, descending into Hell, ascending into Heaven, and sitting on His own Right Hand in Glory,
and sending the Gift of the Holy Ghost from heaven, and in uniting all men as fellow-members
and as sons of God by adoption in Christ, in an Universal Church foreknown and predestined from
Eternity, is not a mere scholastic thesis of speculative Philosophy, but is the very root and main-
spring of all true Christian Practice.
He shows that by reason of our Baptismal incorporation in the mystical Body of Christ, which
is His Church, and by our fellowship with one another in Him, we are bound to abstain from Lying,
for “‘ we are members one of another *.”
He shows that for the same reason we are bound to keep our hands from stealing, and to work
honestly therewith, in order that we may be able to give to our fellow-members in need ἡ.
He shows that we are bound to keep our fips from evil words, in order that we may not grieve
the Holy Ghost, by whom we were sealed, and that we may edify one another in love.
He shows that we are bound to abstain from all uncleanness and covetousness, for by such sins
as these we should violate our primary obligations as members of Christ’s Body, and be joining
ourselves in communion with those Powers of Evil and Spirits of Darkness whom we have renounced,
and from whom we have been delivered by Christ. (v. 4—11.)
He shows that Marriage, which is the Mother of all household Charities and Virtues, has its
foundation in the Doctrine of Christ’s Incarnation, and of the Marriage Union between Him and
the Church, consummated by His Death, and of our own spiritual espousals to Him, and of our
own communion with Him by His Blessed Body and Blood. (νυ. 30.)
Hence, therefore, he warns us, that sins against Marriage, such as fornication and adultery,
are desecrations of a great Mystery, that they are acts of sacrilege against Christ.
Thus the Apostle teaches in this Epistle, that all virtuous practice grows like ripe fruitage on
the branches of the Spiritual Vine by virtue of our union with Him Who said, “I am the Vine,
ye are the branches‘,” and by the efficacious supply of life and spiritual Grace which we drink by
means of that mystical union in Him.
He affirms that we have been created anew in Christ Jesus in order that we may tread in the
appointed path of good works which God has prepared for us to walk in. (ii. 10.)
He also shows the necessity of maintaining stedfastly this truth, and of teaching the Doctrine
of the Unity of Christ’s Church as the ground-work of Christian Ethics.
This is a proposition, of which men need to be reminded, especially in times of division, when
teaching on this subject is too often disparaged as merely theoretical, and is sometimes even
denounced as exclusive and illiberal, and when some even appear to rejoice and exult in the
1 iv. LI—13. 4 iv. 28,
2 Beginning at the seventeenth verse of the fourth chapter. 5 John xv. 5,
4 iv. 25.
THE EPISTLE TO THE EPHESIANS. 277
miserable multitude of our religious divisions, as if they were proofs of a generous Liberty, and
the luxuriant produce of a vigorous intellectual Energy.
But the divine Apostle boldly denounces these things as indications of moral feebleness and
spiritual sterility, and even of infantine silliness’; and declares that we shall be only like puny and
stunted children, and never reach the ripe manhood and full stature of our moral, intellectual, and
spiritual growth, until we attain to the Unity of the Faith. (iv. 3.)
Thus, then, it appears that Teaching concerning the constitution, offices, privileges, and duties
of the Christian Church, is a practical thing. It is, indeed, a practical thing, if the growth of man’s
moral, intellectual, and spiritual being ought to be his chief care; it is indeed a practical thing, if
love of God, Whose goodness to men in Christ it reveals, is the main-spring of virtuous practice ; it is
a practical thing, if love of our fellow-men, whose nature Christ has taken, and joined for ever in
Himself to the nature of God, and if love of our fellow-members in Christ are very strong motives to
the right discharge of social duties to others. It is a practical thing, if speaking the truth and
abstaining from falsehood, and if honest labour and abstinence from fraud, are practical things, and
are even the safeguards of society. It is a practical thing, if abstinence from all pollutions of flesh
and spirit, if purity and chastity, temperance and sobriety, are practical things. It is a practical
thing, if violations of the Marriage Vow are sinful, and if the maintenance of the sanctity of
Marriage, as symbolizing the mystical Union between Christ and His Church, is the source and
well-spring of domestic peace and joy. It is a practical thing, if by the neglect of these duties men
forfeit the hope of a blessed inheritance in the Kingdom of Christ, and if they thus make
themselves partners with and companions for ever of the spirits of darkness’. It is a practical
thing, if by the exercise of these moral duties we walk as children of the light’, and are made meet
for the glorious inheritance of the blessed Saints in Light‘. It is indeed a very practical thing, if
we must all appear before the Judgment Seat of Christ to give an account of our own works; and
if the fires of Hell will never be quenched, and the joys of Heaven will never vanish away.
Therefore we may reckon the Epistle of St. Paul to the Ephesians as among the most precious
treasures of dogmatic Theology, Church Polity, and Christian Ethics, that the Divine Author of
Truth has vouchsafed to the world.
Lastly, we may regard the Apostle Sr. Pavt, preaching at Ephesus, and writing this Epistle to
the Ephesians, and afterwards, at the close of his career, settling his beloved son Timothy as Bishop
at Ephesus, and writing two Epistles to Timothy as Chief Ruler of that Church, as preparing the
way for the Apostle Sr. Jon, who passed the latter part of his life at Ephesus, governing the Ephe-
sian Church and the Churches of Asia dependent on it, and dying there; and we may recognize in
the Epistles to the Ephesians, and to Timothy the Bishop of Ephesus, a declaration of those Doctrines
of the true Faith, particularly concerning the Divinity and Incarnation of the Son of God, the
Eternal Worn, which afterwards were displayed in all their fulness to the World in the Gospel,
Epistles, and Apocalypse of the beloved Disciple and Evangelist, the Apostle and Bishop of
Ephesus, Sr. Joun.
1 Cp. 1 Cor. iii. 1. 3. νυ, δ. 7. 1]. av. 8. 4 Cp. i. 18.
ΠΡΟΣ ἘΦΕΣΙΟΥΣ.
I. ΠΑΥ͂ΛΟΣ, ἀπόστολος ᾿Ιησοῦ Χριστοῦ διὰ θελήματος Θεοῦ, τοῖς ἁγίοις
8 Rom. 1.1, 7.
1 Cor. 1. 2.
a 4 an “ “ἅμ Lal ay
reo? τοῖς οὖσιν ἐν ᾿Ἐφέσῳ καὶ ᾽ πιστοῖς ἐν Χριστῷ ᾿Ιησοῦ, 3 " χάρις ὑμῖν καὶ εἰρήνη
lel ε lel lel aA
DaActe 19.82. ἀπὸ Θεοῦ πατρὸς ἡμῶν καὶ Κυρίου ᾿Ιησοῦ Χριστου.
Gal. 1. 8. a a a a
Tit 1.4. 8 ὁ Εὐλογητὸς ὁ Θεὸς καὶ Πατὴρ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ εὐλο-
ἀ300.1.. γήσας ἡμᾶς ἐν πάσῃ εὐλογίᾳ πνευματικῇ ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ,
Rev.4.9-11. 4 " καθὼς ἐξελέξατο ἡμᾶς ἐν αὐτῷ πρὸ καταβολῆς κόσμου, εἶναι ἡμᾶς ἁγίους καὶ
. 8. 29, 80.
ch. δ. 27. Col. 1. 22. 2 Thess.2.18. 2Tim.1.9. 1 Pet. 1.1, 2
Πρὸς Ἐφεσίου:] So A, B, Ὁ, Β, F, G.
Ca. 1. 1. διὰ θελήματος Θεοῦ] by the will of God. An im-
portant example of the use of the preposition διὰ, for the vindica-
tion of the true meaning of such texts as John i. 3, πάντα δι᾽
αὐτοῦ ἐγένετο, said of Christ, and erroneously supposed by some
to denote ministerial inferiority in the divine Λόγος. See
Origen', Jerome, and Theodoret here.
— τοῖς ἁγίοις τοῖς οὖσιν ἐν Ἐφέσῳ καὶ πιστοῖς ἐν Χριστῷ
Ἴησοῦ]) to the saints who are at Ephesus, and to the faithful who
are in Christ Jesus. For proofs of the genuineness of these
words, and for an examination of the argument derived from the
omission of the words ἐν Ἐφέσῳ by B (supplied in the margin by
B*e), and from the remarks of S. Basil (ad Eunom. ii. 19), and
Tertullian, c, Marcion. iv. 1; v. 11.17. 21), and Oriyer and Je-
rome in loc., see above in the Introduction to the Epistle, p. 270.
On the word ἅγιοι, saints, as applied to Christians generally,
see on Rom. i. 7. 1 Cor. i. 2.
On the ancient history and geography of Ephesus, see Dr.
Smith's Dict. pp. 833—7, and above on Acts xx. 27—35; and
Howson, ii. 80—103.
— Χριστῷ Ἰησοῦ] So Ignatius |. c. and B, Ὁ, E.—Elz. has
Ἰησοῦ Χριστῷ.
The words ξιστοῖς ἐν Χριστῷ Ἴ. are not to be rendered
‘believers in Christ Jesus ;’ but ἐν Χριστῷ ᾿Ιησοῦ denotes union
in Him, Who is the Χριστὸς, or Anointed One, and is also
Ἰησοῦς, or Saviour of His Body (Eph. v. 23), and through
Whom all unction, and saving grace, and power flow down upon
His Members incorporated in Him, and dwelling by faith and
holiness in Him.
8. EtAoynrés] 73, Blessed; applied only to God. See
above, Rom. ix. 5. 2 Cor. i. 3. 1 Pet. i. 3.
— εὐλογήσας] Observe the aorist. God blessed us with all
spiritual blessings in heavenly places (cp. v. 20; ii. 6; iii. 10;
vi. 12) in Christ Jesus, when He raised Him from the dead, and
exalted Him to His own right hand; and thus by the exaltation
of our Head made us also His Members {0 sit in heavenly places
in Him (see i. 20), and poured out upon us the blessings of the
Holy Ghost, consequent on Christ’s exaltation and session at
God’s right hand. See iv. 8.
These blessings in heavenly places are tacitly compared by
the Apostle with those earthly blessings which were promised to
God’s ancient people; and thus the superiority of the privi-
leges of the Christian Church is intimated. Jerome.
Those blessings are properly spiritual blessings, which are
wrought in the soul by the Spirit of God, and by the same Spirit
are cherished and preserved in the heart of the receiver, and are
proper and peculiar to those who are born of the Spirit. Bp.
Sanderson, iii. p. 70.
4. καθώς} according as. The Apostle thus intimates that
our Exaltation in Christ is a sequel to our Election in Christ,
and is in accordance with it and in pursuance of it. Cp. the use
of καθὼς in Jobn xvii. 2. 1 Cor. i. 6; v. 7. 2 Cor. iv. 1; and
see Meyer here and Ellicott.
4, 5. ἐξελέξατο ἡμᾶς x.7.A.] He chose us before the foundation
Of the world, that we should be holy and without blemish before
Him in love, having predestined us to the adoption of sone
through Jesus Christ to Himself, according to the good pleasure
of His will.
Ἐν ἀγάπῃ is construed by Chrys., Syriae and Arabic Ver-
sions, as expressive of the love of God in the act of predestina-
tion; and so many modern Interpreters. The Vulg., Cod. Aug.
and Aithiopie and Gothic Versions, join the words with those
immediately preceding ; and this on the whole seems the more
natural combination. Ἔν ἀγάπῃ seems to @ necessary
fruit of our incorporation and indwelling ἐν τῷ ἠγαπημένῳ
ov. 6.
Almighty God, Who foresaw that we should fall in the first
Adam, created righteous, predestinated our Redemption in the
Second Adam, even before the foundation of the world. Athanas.
Orat. ii. c. Arianos, p. 430), who compares 2 Tim. i. 9, where
t. Paul says that God called us according to His own purpose
and grace given us in Christ before the world degan.
As to the Election of which St. Paul speaks in v. 4, and the
Predestination specified in the next verse in the word προορίσας,
the most satisfactory mode of ascertaining his sense is to examine
how his words were understood in primitive times.
One of the best comments on this passage at the beginning
of this Epistle to the Ephesians, is supplied by the introductory
address of S. Ignatius, the disciple of St. John, in his Epistle to
the same Church. That apostolic Father had St. Paul’s words in
his mind when he thus πτοῖθ,--- Ἰγνάτιος 6 καὶ @copdpos τῇ εὐλο-
γημένῃ ἐν μεγέθει Θεοῦ Πατρὸς καὶ πληρώματι, τῇ προ-
ὡρισμένῃ πρὸ αἰώνων εἶναι διὰ παντὸς εἰς δόξαν γον,
ἄτρεπτον, ἡνωμένην, καὶ ἐκλελεγμένην ἐν πάθει ἀληθινᾷ ἐν
θελήματι τοῦ Πατρὸς καὶ Ἰησοῦ Χριστοῦ τοῦ Θεοῦ ἡμῶν, τῇ
ἐκκλησίᾳ τῇ ἀξιομακαρίστῳ, τῇ οὔσῃ ἐν 'Εφέσῳ: that is,
“« Ignatius, also called Theophorus, to the Church in Ephesus of
Asia, which is blessed in the greatness and fulness of God the
Father, and which was predestinated before all ages to be for
ever to enduring and unchangeable glory, and to be united and
elect in the true passion of Christ, by the will of God the Father,
and of Jesus Christ our God.”
It is evident that 8. Ignatius here applies the words Elec-
1 The citations of Origen in this and the following Epistles, when not otherwite stated, are from the Cutera published by Dr. Crumer,
Oxon. 1842,
EPHESIANS I. 5—8.
> 2 , an 2 le 5
ἀμώμους κατενώπιον GUTOU ἐν ἀγάπῃ.
279
*mpoopioas ἡμᾶς els υἱοθεσίαν διὰ t Rom. 8.15, 29,
᾿Ιησοῦ Χριστοῦ εἰς αὑτὸν, κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ, 5 " εἰς 9:1. 1. 5.
Seles 8.17.
17. 5.
ἔπαινον δόξης τῆς χάριτος αὐτοῦ, ἐν 7 ἐχαρίτωσεν ἡμᾶς ἐν τῷ ἠγαπημένῳ, 7” ἐν δ.1|1..
ey AY 3 , ὃ Q A ν 9 a AY ¥” a
ᾧ ἔχομεν τὴν ἀπολύτρωσιν διὰ τοῦ αἵματος αὐτοῦ, THY ἄφεσιν τῶν παραπτω-
h Acts 20. 38.
Rom. 2. 4.
ἃ 9. 23.
, a a lel Lal 4 > cel 8 3 ’ 3 ε fel 3 4 γ᾽
μάτων, κατὰ τὸ πλοῦτος τῆς χάριτος αὐτοῦ, ὃ ἧς ἐπερίσσευσεν εἰς ἡμᾶς, ἐν πάσῃ 2.2.7.
& 8. 8, 16.
Col. 1. 14. Phil. 4. 19, 1 Ρεῖ. 1.18, 19. Heb. 9. 12.
tion and Predestination—and that he supposed St. Paul to apply
them—to the whole visible Church of God at Ephesus; to all
those who were joined together in the body of Christ by the
apostolic symbol of “ one Lord, one Faith, one Baptism.” (Eph.
iv. 5.
de Paul himself has fully declared his own meaning in this
respect in other passages of his Epistles, especially in Rom. viii.
29, 30 (where see note), which happily illustrates the present
text, and is clearly illustrated by it.
Compare above, Introduction to Romans, pp. 194, 195.
St. Peter also (i. 1, 2) applies the words ἐκλεκτοὶ κατὰ πρόγνωσιν
Θεοῦ, ‘ Elect according to the foreknowledge of God,’ to whole
Societies of Christians; and he applies the word συνεκλεκτὴ,
* co-elect,’ to a Church. (1 Pet. v. 13.)
This observation might have preserved this text from be-
coming a subject of contentious controversy concerning the elec-
tion and final reprobation of individuals ; which is known only to
God, and cannot be predicated by man, either of himself or of
any other.
Chrysostom well observes, that in the word election applied
to the Universal Church of Christ, which is a chosen generation
( Pet. ii. 9), a reference is made by the Apostle to the choice
ae of old by God of the ro “ oe tions nation,
to be His peculiar le. Θ Jews were 8. elect le.
He has now chosen alt the faithful in Christ. See above, Las 190
—195.
— εἶναι ἡμᾶς ἁγίου] The purpose of our election was, that
we should be holy. God did not elect us because we were holy,
or because He foreknew that we should be holy (the Arminian
theory), but in order that we might be holy. Cp. Eph. ii. 10;
and see above, pp. 194, 195, and Chrys. and Jerome here.
— ἀμώμους] without blemish. Tittmann, Synon. p. 29.
Meyer. Cp. v. 27.
— κατενώπιον αὐτοῦ) in the eye of Him Who sees all things.
5. εἰν υἱοθεσία») to adoption. This word shews that we are
not as Christ is, sons of God by nature, but were predestinated
to be made sons of God by adoption in Christ, Who is the only
begotten Son of God (Origen), and Who took our nature in
order to make us sons of God. Compare the Collect for Christ-
mas Day.
— εἰς αὑτόν] unto Himself; eo that by virtue of our adoption
in Christ (Who is “ God with us,” ‘God manifest in our flesh ’’)
we aa become “‘partakers of the Divine Nature.” (2 Pet.
i. 4.
- κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ] according to the
good pleasure (‘ bene-placitam’) of His will.
But we are not therefore to imagine that God acts arbitra-
vily or capriciously in this or in any thing.
“ They err, who think that of the will of God to do this
or that, there is no reason but His will.’ Hooker (I. ii. 3).
And St. Paul seems to have guarded against this notion in v. 11,
where he says that God did what He did in our election, accord-
ing to the counsel of His will. God acts freely according to the
good pleasure of His will, but this good pleasure is regulated by
the counsel of His will.
Many times there is no reason Anown to us of God’s acting ;
but, that there is no reason thereof, I judge it most unreasonable
to imagiue, inasmuch as He worketh all things according to the
counsel of His will (v. 11), and whatever is done with counsel,
hath of necessity some reason why it should be done. Nor is the
freedom of the will of God a whit abated by means of this, be-
cause the imposition of this law on Himself is His own free act.
Hooker.
6. év§] So Elz. with the majority of MSS. ; and so Scholz.,
Tisch., Bloomf., Harless, Ellicott. A, B, and a few Cursives,
have ἧς, which has been received by Lachmann, Meyer, Alf.
arn Winer, G. G. § 24, p. 148, who compares Eph. iv. 1.
2 Cor. i. 4.
— édxaplrocey] ‘ gratificavit.’ (Vulg.) The Syriac, Arabic,
and Asthiopie Versions, understand the word as intimating an
effusion and collation of grace on us, and so Jerome.
Chrysostom interprets the word as meaning not only that
He bestowed grace and favour upon us, but that He made
us to become gracious, and pleasing in His sight, inasmuch as
He views us as incorporated in Christ, in Whom He ἐδ well
pleased (Matt. iii. 17; xii. 18; xvii. 5); and Chrys. compares
Ps. xlv. 12, where the king has pleasure in the beauty of the
Church, And so Theodoret, Theophyl., Cicumen. Cp. Sirach
xviii. 17, ἀνὴρ κεχαριτωμένος.
Both senses seem to be justified by the analogy of lan
and of doctrine, and therefore the word may be rendered, ‘ He
graced us in the Beloved One.’ But neither of these meanings
would authorize us to render κεχαριτωμένη (in Luke i. 28) as
equivalent to a source of grace to others.
— ἐν τῷ ἠγαπημένῳ] in the Beloved One, in Whom we have
redemption, by His Blood —Christ.
A refutation of the Socinian theory, that it was inconsistent
with God’s Love to give up His own Son to suffer death,—the
Innocent for the guilty. It was God’s εὐδοκία, or Good Pleasure,
to redeem us in Christ; and He εὐδόκησε, was well pleased in
Christ His well-beloved Son. (Matt. iii. 17; xii. 18; xvii. δ.)
And never was He more well-pleased than when Christ offered
Himself a willing Victim to redeem the world. See note above
on Matt. xvii. 5.
7. ἀπολύτρωσιν] redemption, by the price (τιμὴ) of His blood
paid as our ransom (λύτρον) from death; and also as the pur-
chase-money by which He acquired us to Himself, and to eyer-
lasting life in Himself. Cp. 1 Pet. i. 18; and “Grotiuvs, De
Satisfactione Christi, pp. 4. 28.
That man is properly said to be redeemed, who is rescued
from an enemy’s hand, by whom he has been despoiled of liberty.
We were in captivity, enslaved by the powers of this world, and
could not lift up our hands from our chains, or so much as raise
our eyes, unless some one had come to redeem us. But whd is
He so great as to be able to redeem the whole world by a ransom
paid for it ?—Jesus Christ, the Son of God. He gave His own
blood, and rescued us from slavery and made us free. Jerome.
In Him we are created anew, and recover the image of God.
Cp. Theodoret, and see below, v. 14.
— τὴν ἄφεσιν τῶν παραπτωμάτων] the forgiveness of sins. Ho
had spoken of the redeeming worth and efficacy of Christ’s blood ;
he now of its expiatory and propitiatory virtue, of which
St. John says: “If any man sin we have an advocate with the
Father, Jesus Christ the righteous, and He is the propitiation for
our sins, and not for ours only, but also for the sins of the whole
world.” (1 John ii. 1.) Cp. Rom. iii. 25, ὃν προέθετο ὃ Θεὸς
ἱλαστήριον διὰ τῆς πίστεως ἐν τῷ αὐτοῦ αἵματι.
What is properly contained in this expression, forgiveness of
sins 7
(1) As sinis called a debt by Christ Himself, and is combined
with the verb ἀφιέναι, to release (Matt. vi. 12; cp. Matt. xviii.
27, and Luke xvii. 3), we may say that ἄφεσις ἁμαρτιῶν means
remission of sins considered as debts incurred by us, and by
which we stand obnoxious to God.
But this is not the whole matter ;
(2) The word ἀφιέναι in reference to sin is used by the LXX
for “@3, to expiate and reconcile; and also for δῷ, to carry
and take away; and also for mp, to pardon. Hence the term
ἄφεσις ἁμαρτιῶν contains the notion of an expiation and of a
reconciliation, and also of bearing and faking away sin, and of
consequent pardon for sin. And since it is so ordered by God,
that without shedding of blood there is no ἄφεσις, or remission
(Heb. ix. 22)—there must be a victim slain; and in order to
take away the sins of the whole world that victim must be of infi-
nite worth. And supposing such a victim to be provided and to
suffer in our Nature, then we have an assurance that a sufficient
propitiation for our sins, and a satigfaction to God’s injured holi-
ness and justice, has been provided, and that our sins have been
remitted, and that we are reconciled to Him.
And that this has been done by Christ dying for us is testi-
fied by Holy Scripture, Heb. ix. 26; x. 12. Rom. iv. 25. 1 John
ii. 1, 2. 1 John iv. 10. Cp. Bp. Pearson, Art. x. p. 675.
— τὸ πλοῦτος] So A, B, D*, F, 6. Elz. τὸν πλοῦτον.
Cp. ii. 7; iii. 8.16. Phil. iv. 19. Col. ii. 2. Winer, § 9, p. 61.
8. fis ἐπερίσσευσεν] which he made to superabound. Cp.
2 Cor. iv. 15; ix. 8. 1 Thess, iii. 12, where περισσεύω is used in
an active sense; and so it is explained by Theodoret and
EPHESIANS I. 9—11.
ee §«codia καὶ φρονήσει, 3 ' γνωρίσας ἡμῖν τὸ μυστήριον τοῦ θελήματος αὐτοῦ, κατὰ
Gal. 4. 4.
Col. 1. 19, 20. x Acts 26.18. Rom. 8. 17. Col. 1. 12.
τὴν εὐδοκίαν αὐτοῦ, ἣν προέθετο ἐν αὐτῷ 19 εἰς οἰκονομίαν τοῦ πληρώματος
τῶν καιρῶν, ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ, τὰ ἐν τοῖς οὐρανοῖς
ΛΝ. LA A kk? tro, U ἐν ᾧ Lt ἐκλ' 50 θέ Q
καὶ τὰ ἐπὶ τῆς γῆς " ἐν αὐτῷ, |! ἐν @ καὶ ἐκληρώθημεν προορισθέντες κατὰ
Theophyl., and in the Ethiopic and Gothic Versions, and by
Winer (p. 148), and Meyer, and Alford.
He made the well-spring of His mercy and love to gush
forth, and to refresh and cleanse us with its streams. Theodoret.
— ἐν πάσῃ σοφίᾳ καὶ φρονήσει] in all wisdom and prudence —
bestowed upon us by the superabundance of His grace. Σοφία
and φρόνησις are expressly described as gifts of the Spirit by Isa.
i. 2
The Heathen Philosophers imagined themselves to be the
only σοφοὶ and φρόνιμοι, but their wisdom is folly, and generates
vanity and madness (Rom. i. 22. 1 Cor. i. 20), but the Christian
who is filled with grace from the Spirit of Wisdom and Under-
standing, though he may be despised as a fool by this world, yet
he is, and will be one day acknowledged to be, the only wise
and pradent man. Cp. Wisdom v. 4. The difference between
σοφία and φρόνησις, as used by the Hellenistic writers, seems to
have been correctly stated by the ancient expositors, namely,
that σοφία expresses wisdom, properly 80 called, and φρόνησις
is that faculty which applies the principles of wisdom, and is, in
a word, wisdom in action. Cp. the use of the word φρόνιμος in
Matt. x. 16; xxv. 2, and φρονίμως ἐποίησεν Luke xvi. 8. Thus
God, Who is the Only Wise, is said to stretch out the heavens
φρονήσει (Jer. x. 12. Prov. iii. 19), and φρόνησις is said to be.a
fruit of copla (Prov. viii. 1). And Solomon is said to have re-
ceived σοφίαν καὶ φρόνησιν from the Lord (1 Kings iv. 29), the
latter as a sequel to the former; and he says that the ἄφρων does
evil with laughter, but σοφία generates φρόνησιν (Prov. x. 23).
Hence there is truth in S. Jerome’s remark that σοφία relates
both to visible and invisible things, but φρόνησις to what is
visible.
9. γνωρίσας τὸ μυστήριον] having made known to ue the
Mystery. If He had not made it known to us, we should never
have known it; and that is the reason why it is called a Mystery.
By. Sanderson (i. 233).
10. εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν] for the dispen-
aation of the fulness of the seasons, which, observes Theodoret, is
thus expressed by St. Paul in Gal. iv. 4. When the fulness
(πλήρωμα) of the time was come, God sent forth His Son,
made of a woman, made under the Law, to redeem them that
were under the Law, that we might receive the adoption of Sons.
Cp. Mark i. 15, πεπλήρωται ὃ καιρός.
The dispensation of the fulness of the seasons, signifies that
dispensation of God to man, the Incarnation, which waited for
its manifestation till the seasons predetermined by God had been
fulfilled. For examples of this use of the genitive, see Jude 6,
κρίσις μεγάλης ἡμέρας, Winer, § 30, p. 169.
As to the word οἰκονομία, used in this sense, see below, iii. 9,
and 1 Tim. i. 4; and this sense has been well expressed by
S. Ignatius in his Epistle to the Ephesians, c. 18,4 Θεὸς ἡμῶν
Ἰησοῦς Χριστὸς ἐκνοφορήθη ὑπὸ Μαρίας κατ᾽ οἰκονομίαν
Θεοῦ.
It seems that the early Christian writers derived their use
of the word οἰκονομία from this passage of St. Paul, and applied
it to the Incarnation. See Eusedb. H.E.i. 1; i. 2, and passim,
and Routh, R. 8. ii. 239. 263, and Suicer in voce.
— ἀνακεφαλαιώσασθαι τὰ πάντα x.7.A.) to sum up all things
Sor Himself in Christ, both the things in heaven and the things
on earth.
Tn what does this ἀνακεφαλαίωσις, or recapitulation, consist ?
and how was it effected ?
(1) It consists in bringing all things, which before were
separated and disjointed, under one Head, Christ. Chrys., Ecum.,
Bengel, De Wette. :
Heaven and earth were at variance, and heavenly Beings
were separated from earthly, they had not one Head (Chrys.);
and earthly things were at strife among themselves.
But the Son of God, God of God, Creator of the World, the
Lord of Angels, became Man; and by becoming Man He united
the Human Nature to the Divine in His own Person; gnd joined
all men together in Himself, by taking the Nature of all, and
thus He brought Angels and Men, Heaven and Earth, under one
and the same Head. Carya.
There is one Christ Jesus, our Lord, Who came by an
universal dispensation, ‘‘omnia in semet Ipsum recapitulans.’’
He Who was Invisible became Visible; He Who is Incompre-
hensible became Comprehensible; He Who is impassible became
passible; He Who is the Wonp became Man, in order that as
He is Lord of heavenly and invisible things, in that He is the
Word of God, so also He might have Lordship over earthly and
visible things, by making Himself the Head to the Church, and
80 concentrate all things in Himself. Jreneus (iii. 16. 6).
Omnis dispositio in Eum desinit per Quem ccepta eat, per
ΒΕΆΜΟΝΕΜ scilicet Dei, Qui et caro factus est. Tertullian (de
Monog. 5).
(2) Tertullian rightly supposes that an act of restoration,
a “reductio ad initium” (c. Marcion. v. 17), is intimated by the
word ἀνακεφαλαίωσις, or recapitulatio, and so the ancient Ver-
sions in Cod. Augiensis et Boernerian. In fact, the Son of God
by becoming Man, reconciled God to Man, and made
between Earth and Heaven; and by being the Second Adam,
the Father of the New Creation, or regenerate race, brought to-
gether the scattered tribes of the Earth, and joined them to the
Church of Heaven.
This is what St. Paul predicates of Christ when he says that
‘it pleased the Father that in Christ: all fulness should dwell,
and having made peace through the blood of the cross, by Him
to reconcile all things unto Himeelf,—by Him, whether they be
things on earth or things in heaven ” (Col. i. 19). Severian.
The sense is well expressed by Chrysostom, thus: We call a
thing an ἀνακεφαλαίωσις, or recapitulation, when the subject is
concisely brought into a small compass. God in Christ gave One
Head to all, angels and men; the Word, Who is God, to angels,
and the same Word made flesh, to men.
So Augustine (Enchiridion, 62) speaks of the Incarnation as
a work of insfauration, as supplying to angels from men what
bad been lost to angels by the fall of the apostate angels; and
also as an insfauration to men by raising them up to what they
lost by the fall of Adam : and Peace, he says, was restored to the
world by the harmony thus effected between all intellectual crea-
tures, and between them and their Creator.
The Invisible Angelic Powers, we may well believe, groaned
over our degeneracy and ungodliness; for if they rejoice in the
recovery of one sinner, how much more in the restoration of
the World! And this was effected by the Incarnation, and
Passion, and Resurrection of Christ. Thus Human Nature arose,
and was freed from Incorruption, and was arrayed with Immor-
tality. :
The Prophecies of the Old Testament were accomplished, and
the figurative Ritual of the Ceremonial Law, which was made after
the pattern in the heavens (Heb. viii. 5; ix. 23) was fulfilled in
Christ. ‘In cruce et passione Domini recapitulata sunt omnia
Universa Mysteria. Omnis dispensatio vetustatis, non solim
que: in terris, sed etiam que in celis gesta est, in Christi pas-
sione completur.”’ Jerome.
Besides, the whole Creation waits and yearns for a Restors-
tion in the Second Adam from the Curse, to which it was made
subject in the first Adam. As it sympathized with man in his
unhappy fall in Adam, so it yearned and groaned with him for the
Incarnation, eo it will triumph with him in his glorious Resur-
rection in Christ. See on Rom. viii. 19—22, and Theodore here.
For an exposition of this text, see also Bp. Andrewes,
Sermons, i. 265.
11. ἐκληρώθημεν) we were made His κλῆρος, or heritage.
We become in Christ His λαὸς &yxAnpos (Deut. iv. 20). There
seems to be a reference to God’s choice of the Jews of old as His
κλῆρος among the Nations (cp. Exod. xix. δ, 6), and to His
choice of the Levites to be His special κλῆρος among the Jews.
(Deut. x. 9; xviii. I, 2.)
So, under the Gospel, Christians are become “a holy priest-
hood, a peculiar people” (1 Pet. ii. δ), and Churches are κλῆροι
Θεοῦ. Cp. 1 Pet. v. 3. Hence Theodoret (in Psalm xxiii.) says,
Formerly the Jews were called a peculiar people, the inheritance
of God; but now God’s people and inheritance are they who are
chosen from the Gentiles, and have been illumined by the beams
of the true faith.
The word κληροῦν, κληροῦσθαι, rare in the LXX (see 1 Sam.
xiv. 41, and Isaiah xvii. 11), and found only in this passage of
the New Testament, is common in ancient Christian writers, and
signifies to be enrolled in the Clerus or Clergy of the Church.
See the authorities in Suicer, ii. p. 113, by which the inter-
pretation above given of the word is confirmed.
(2) Some learned Interpreters render it ‘‘ we were chosen by
lot”’—but this seems less appropriate here, and less consistent
with the counsel! of God’s Will, of which the Apostle speaks.
᾿ EPHESIANS I. 12—17.
πρόθεσιν τοῦ τὰ πάντα ἐνεργοῦντος κατὰ τὴν βουλὴν τοῦ θελήματος αὐτοῦ,
12 εἰς τὸ εἶναι ἡμᾶς εἰς ἔπαινον δόξης αὐτοῦ τοὺς προηλπικότας ἐν τῷ Χριστῷ, 3
281
1 Rom. 8. 15, 16.
ἃ 10. 14—17,
18} ἐν ᾧ καὶ ὑμεῖς, ἀκούσαντες τὸν λόγον τῆς ἀληθείας, τὸ εὐαγγέλιον τῆς σωτη- τις ὅδ.
ρίας ὑμῶν, ἐν ᾧ καὶ πιστεύσαντες ἐσφραγίσθητε τῷ Πνεύματι τῆς ἐπαγγελίας
ὅς ἐστιν ἀῤῥαβὼν τῆς κληρονομίας ἡμῶν, εἰς ἀπολύτρωσιν τῆς
5 ty 14m
τῷ ἁγίῳ,
περιποιήσεως, εἰς ἔπαινον τῆς δόξης αὐτοῦ.
Ἰδ5 Διὰ τοῦτο κἀγὼ ἀκούσας τὴν καθ᾽ ὑμᾶς πίστιν ἐν τῷ Κυρίῳ ᾿Ιησοῦ, καὶ
οὐ παύομαι εὐχαριστῶν ὑπὲρ ὑμῶν,
x > », X > , ᾿ ε»ἤὔ 16 0
Τὴν ἀγάπην τὴν εἰς παντας τοὺς aytous,
τῇ Exod. 19. 5.
Deut. 7. 6.
& 14.2, ἃ 26. 18.
Rom. 8. 23,
΄ ea , 28 a a 7p’, ε Θ ν΄. a K , .3.
μβνειαν πυμων ποιούμενος ἔπι Τῶν προσευχων μου, wa o εος τὸν ριον p Col. 1. 9—15.
ἡμῶν Ἰησοῦ Χριστοῦ, ὁ πατὴρ τῆς δόξης, δῴη ὑμῖν πνεῦμα σοφίας Kai ἀπο-
& 3. 8.
James 8. 17, 18.
(8) Others suppose that ἐκληρώθημεν means, “we were
made partakers of the lot or inheritance of the Saints.”” See Acts
xxvi. 18. Col. i. 12. So Meyer.
— προορισθέντες See συ. 5.
— κατὰ τὴν βουλὴν τ. 0.) Seev. 5. God worketh all things
with counsel. Origen.
13. τοὺς προηλπικότας] us who before had hoped. The parti-
ciple with the article indicates the cause; and is equivalent to
a ae ‘* quippe qui speraverimus.”” Winer, p. 121. Meyer,
p. 447.
The preposition xpd is explained by καὶ ὑμεῖς, which follows.
We of the natural Israel were led by our Prophets to pre-
conceive hopes in Christ. You Gentiles received the word of
truth, and embraced the Gospel.
18. ἐσφραγίσθητε)] ye were sealed. The literal Israel re-
ceived the seal of Circumcision (Rom. iv. 11), and were thus
shown to themselves and to others to be God’s peculiar people.
Ye were sealed with the trae Circumcision, that of the Spirit in
your baptism (Rom. ii. 28, 29). Cp. 2 Cor. i. 21, 22. Eph.
iv. 30, and Chrys. here.
— τῷ Πνεύματι τῆς ewayyeAlas) by the Spirit of Promise.
Of what Promise? That made by God speaking by Joel, ii. 28
(Tertullian, c. Marcion. v. 17), and by Christ, Who said, Behold
δ νας κῷ promise of My Father upon you. (Luke xxiv. 49;
cta i. 4.
14. ἀῤῥαβών] arrha, part-payment (see on 2 Cor. i. 22; νυ. 5),
and an earnest of the whole. The earnest of the Spirit is “ pare
ejus honoris, qui nobis ἃ Deo promissus est,”” Irenaeus v. 8. “ Hoc
enim complebitur unde arrha data est,’’ Aug. Serm. 23. “ Si
autem arrbabo tantus, quanta erit poasessio!”” Jerome.
— εἰς ἀπολύτρωσιν τῆς weprwothoews] for the redemption of
the purchasing, i. e. with a view to that Redemption whose end
and purpose was to purchase for you the inheritance in heaven,
of which St. Paul had just been speaking. On the force of περὶ
in this composite word, see Titus ii. 14.
In order to understand this expression, it is to be ob-
served,—
(1) That the genitive case, τῆς περιποιήσεως, is here used,
as often in the New Testament, where, in classical Greek, a verb,
adjective, or participle might be used, namely, to define the cha-
racteristic quality or design of the ing substantive. See
note on Matt, xxii. 11; xxiv. 15, τὸ βδέλυγμα τῆς ἐρημόσεως.
Winer, ἃ 34, p. 210. Cp. note below on iv. 16, ἁφὴ τῆς ἐπι-
χορηγίας, ‘joint for the supply.’
The Redemption of the purchasing is a phrase equivalent to
‘the Redemption,’ whose end was to acquire something ὃν pur-
chase.
(2) That the word περιποίησις is used in the sense of acquisi-
tion as here, 1 Thess. v. 9. 1 Pet. ii. 9, where it is active, and it
is well rendered acguisitio here by Vulg., and Cod. Augien., and
Arabic, and consertation by Gothic, and adoptio by Cod.
Boerner.
(8) That the Redemption (ἀπολύτρωσις) wrought by Christ’s
death, and the price paid by His blood, is to be considered as
availing to us in two respects,
(1) For our deliverance from sin and death ;
This is what is specially to be predicated of His Sacrifice, as
satisfactory.
(2) For the purchase of our title to an everlasting reward
and heavenly inheritance.
And this is what is to be predicated of His Obedience as
meritorious. See above, v. 7.
(4) St. Paul unites both these characteristics of Christ’s
death. It is an dwoAdrpwois, in that it is our deliverance from
shame and woe; and it is an ἀπολύτρωσις τῆς wepiwothoews,
Vor. 11.—Part ΠῚ.
in that it is the purchasing to us of an Inheritance in glory
and bliss. Hence in the Epistle to the Hebrews (ix. 15) he
speaks of Christ’s death for the redemption of transgressions,
they which are called might receive the promise of eternal
inheritance.
The force of els is well expressed by Jerome, as signifying
with a view to. We are qualified by the Spirit to partake of the
benefits of the redemption which is the purchase of our heavenly.
inheritance. Spiritus repromissionis idcirco nunc sanctis datur,
μὰ redimantur et copulentur Deo, in laudem glorie Ipsius.
erome. ‘ Ξ
(5) There is also another acceptation of the word περιποίησιξ,
in an active sense, which may probably have been in the mind of
the Apostle ; :
Christ, our Redeemer, purchased us to Himeelf (περι-
exothoaro), a8 St. Paul himself says to the Ephesian Presbyters at
Miletus (Acts xx. 28), Christ, our Redeemer, purchased the
Church with His own blood, and he therefore says, Ye were
bought with a price (1 Cor. vi. 20). And St. Peter (2 Pet,
ii. 1) speaks of false teachers denying the Lord that bought
them.
Thus the act of Redemption was an act of περιποίησις, by
which the Redeemer acquired the redeemed as a ion to
Himself. And they are therefore called by St. Peter (1 Pet.
ii. 9) a Aads els περιποίησιν, and by Christ Himself (in Isaiah
xiii. 21) a λαός pou ὃν περιεποιησάμην. Cp. Malachi iii. 17.
And this is the sense assigned to the word here by Chrysostom,
Severian, and others.
This sense may well accord, and be combined with the
former. For it is by virtue of our acquisition by Christ, as His
People, and by our adoption into, and union with Him, that wa
have a title to the heavenly inheritance which He has purchased
for us. It is by following our Divine Joshua that we enter the
heavenly Canaan which He has conquered for us. It is as a
people purchased by the blood of the Lamb out of every kindred
ander heaven, that we are made Kings and Priests unto God for,
evermore. (Rev. v. 9, 10.) κ᾿
Some learned Interpreters understand περιποίησις in 8 pas-
sive sense, i.e. as the thing purchased,—the Church. But this
seems contrary to analogy.
15. κἀγὼ ἀκούσας) I also having heard, i.e. having heard ig
my detention here at Rome. -
No argument can reasonably be hence deduced (as is sup-
posed by some) against the opinion that St. Paul had been per-
sonally concerned with those to whom this Epistle is addressed.
What he now heard was the good news of their perseverance.
See Theodoret, who rightly observes, that ‘as St. Paul was
grieved when he heard of schisms at Corinth (1 Cor. i 11),
where he had preached for 8 year and a half, so he now rejoices
when he hears of the faith and love which prevailed at Ephesus,”
where he had preached for nearly three years.
16. ὑμῶν] The second ὑμῶν is not in A, B, D, and in some
Carsives and Versions, and is expunged by Lachm., Riick., and
Meyer ; but is retained by Tisch., Ellicott, and Alf.
11. ὁ πατὴρ τῆς δόξης] the Father of Glory. Cp. Ps. xxiv. 7,
ὁ βασιλεὺς ris δόξης, Acts vii. 2, ὁ Θεὸς τῆς δόξης, and 1 Cor.
ii. 8; and as to the use of πατὴρ, cp. 2 Cor. i. 3, πατὴρ τῶν
οἰκτιρμῶν. James i. 7. See Chrys., and Voret. de Hebraism.
247. “Pater glorie 1110 est, cujus Christus Rer glorie
ascendens’”’ (Pa. xxiv. 10). Tertullian, adv. Marcion. v. 17.
God is the Father of Glory in an adsolute sense, in His
own glorious essence and attributes.
And, in a relative sense, He is the Father of Glory fo us.
And in this character He is represented to us in this Epistle.
See i. 2, 3; iii. 14.
— δῴη] The optative mood after κάμπτω ν᾿ indicates that
ο
282
4 Col. 1. 29.
2. 12, sqq.
1 Thess. 1.5. ὁ
2 Thess. 1. 11.
Matt. 28. 18,
μένον.
& 2.13.
beh. 5. 6. ἃ 6.12.
EPHESIANS I. 18—23. I. 1, 2.
καλύψεως ἐν ἐπιγνώσει αὐτοῦ, 18 πεφωτισμένους τοὺς ὀφθαλμοὺς τῆς καρδίας
ε lel > ΝΥ > ean a 3 ε x Lal la > A x o € Le!
ὑμῶν, εἰς τὸ εἰδέναι ὑμᾶς τίς ἐστιν ἡ ἐλπὶς τῆς κλήσεως αὐτοῦ, Kal τίς 6 πλοῦτος
τῆς δόξης τῆς κληρονομίας αὐτοῦ ἐν τοῖς ἁγίοις, 19 " καὶ τί τὸ ὑπερβάλλον μέ.
γεθος τῆς δυνάμεως αὐτοῦ εἰς ἡμᾶς τοὺς πιστεύοντας, κατὰ τὴν ἐνέργειαν τοῦ
κράτους τῆς ἰσχύος αὐτοῦ, "ἣν ἐνήργησεν ἐν τῷ Χριστῷ, ἐγείρας αὐτὸν ἐκ
τῶν νεκρῶν, καὶ ἐκάθισεν ἐν δεξιᾷ αὑτοῦ ἐν τοῖς ἐπουρανίοις, 3) * ὑπεράνω πάσης
ἀρχῆς καὶ ἐξουσίας, καὶ δυνάμεως καὶ κυριότητος, καὶ παντὸς ὀνόματος ὀνομα-
la > a 2 Led 2a U4 > x XN 3 aA »
ζομένον οὐ μόνον ἐν τῷ αἰῶνι τούτῳ, ἀλλὰ καὶ ἐν τῷ μέλλοντι,
ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ, καὶ αὐτὸν ἔδωκε κεφαλὴν ὑπὲρ πάντα τῇ ἐκκλη-
σίᾳ, 33 ἥτις ἐστὶ τὸ σῶμα αὐτοῦ, τὸ πλήρωμα τοῦ τὰ πάντα ἐν πᾶσι πληρου-
31 καὶ τὰ πάντα
II. 1." Καὶ ὑμᾶς, ὄντας νεκροὺς τοῖς παραπτώμασι καὶ ταῖς ἁμαρτίαις, 3" ἐν
ἵνα does not here mean in order that. St. Paul does not mean
that the gift is dependent on his own prayer, but that it is the
subject of it. Cp. Harless, Rickert, and Olshausen. Winer, § 41,
. 260.
᾿ On the form δῴη for δοίη, see Lobeck, Phryn. p. 346, who
cites examples of it from Josephus, Eusebius, and others. Cp.
iii. 16.
18. πεφωτισμένου:] On this transition from the dative to the
accusative case, see Acts xv. 22.°
It was necessary that they should be enlightened as to the
eyes of their mind, in order that they might have the ἐπίγνωσις
of God, and know the hope of His calling. This illumination
was His gift.
— καρδία] So the best MSS. and Editions. iz. has δια-
volas.
So St. Paul’s contemporary, Clemens R. (i. 36), speaking of a
similar spiritual knowledge and illumination in Christ, says, διὰ
τούτου ἠνεῴχθησαν ἡμῶν οἱ ὀφθαλμοὶ τῆς καρδίας, διὰ τούτου
ἠθέλησεν ὃ δεσπότης τῆς ἀθανάτον γνώσεως ἡμᾶς γεύσασθαι.
19. τί τὸ ὑπερβάλλον μέγεθος) what is the exceeding great-
ness. This word μέγεθος is illustrated by S. Ignatius in his
opening address to the Ephesians, ‘Iyrdrios τῇ εὐλογημένῃ ἐν
μεγέθει Θεοῦ πατρὸς καὶ πληρώματι.
The Epistle of Ignatius to the Ephesians does not often
directly quote that of St. Paul, but it is imbued with its spirit,
and abounds with allusions to it.
— κατὰ τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος] according to
the working of the power of His might. κράτος is ἰσχύς in
action. *Evépyea is the working of the κράτος.
92. καὶ τ. πάντα ὑπέταξε x.7.A.] and He put all things in sub-
jection under His feet.
You will ask, it may be (says Dr. Waterland), what is the
meaning of those texts? How was all power given Him, accord-
ing to Matt. xxviii. 18? Or how were all things put under
His feet, according to Eph. i. 22?
Nothing is more easy than to answer this.
The Λόγος, or Worp, was from the beginning Lord over
all; but the God incarnate, the Θεάνθρωπος, or God-man, was
not so till after the Resurrection. Then He received in that
capacity what He had ever enjoyed in another. Then did He
receive that full power in both natures which He had heretofore
in one only. This is very well represented by Hermas,
in his fifth Similitude, where the Son of God is introduced under
8 double capacity, as a son and as a servani, in respect of his two
natures, divine and human.
From hence you may perceive, how easy it is to account for
our Lord’s having all power given Him after His resurrection ;
given Him in respect of His human nature, which was never so
high exalted, nor assumed into such power and privilege, till that
time; having before been under a state of affliction and humilia-
tion.
There is a notable fragment of Hippolytue (Vol. ii. p. 29,
ed. Fabric.; and see a parallel place in Origen, Com. in Ioh. p.
413), which is so fall to our purpose, that I cannot forbear
adding it. Speaking of that famous passage in the Epistle to
the Philippians (chap. ii.), and particularly upon these words,
“ Wherefore God also hath highly exalted Him”’ (v. 9), he com-
ments upon it thus; ‘ He is said to be exalted, as having wanted
it before; but in respect only of His Aemanity; and He has a
name given Him, as it were a matter of favour, which is above
every name, as the blessed Apostle Paul expresses it. But in
truth and reality, this was not the giving Him any thing which
He naturally had not from the beginning: so far from it, that we
are rather to esteem it His returning to what He had in the
beginning, essentially and unalterably: on which account it is,
that He having condescended, οἰκονομικῶς, to put on the humble
garb of humanity, said, ‘ Father, glorify me with the glory which
I had’ (John xvii. 5). For He was always invested with divine
glory, having been coexistent with His Father before all ages,
and before all time, and the foundation of the world.’”’ Water-
land (Defence of some Queries, i. p. 69).
— ἔδωκε] See iv. 11.
— κεφαλὴν b. π. 7. ἐκκλησίᾳ) See on συ. 10. Wonderful
Mystery! He placed the Church on the same throne with Him-
eelf; for where the Head is, there is the Body also. Theodoret.
28. τὸ πλήρωμα τοῦ τὰ πάντα ἐν πᾶσι πληρουμένου] the ful-
nese of Him that filleth up all things in and with every thing,
by and for Himeelf. τὰ is omitted by Elz., but inserted in the
best MSS. and Editions, and indicates that Christ fills up the
Natural Universe with his presence and power, and the Spiritual
Universe with His grace.
πληρουμένου is not passive, but the middle voice. See
Theodoret, and the Syriac, Afthiopic, and Gothic Versions, and
Winer, § 38, p. 231, and it is to be distinguished from the active
πληροῦντος, as indicating action done by and for Himee(f.
How, it may be asked,‘is the Church the fulness of Christ ?
As the Body is of the Head; and as the Head is of the Body.
Chrysostom.
And in order that we may not imagine that the Church
has any intrinsic fulness of her own, St. Paul uses the middle
voice, and ssys that Christ fills up every thing in all things for
Himself. In fact, He enables the Church, which is His » to
be the fulness of Himself, the Head. And therefore St. John
says that of His fulness have we all received. (John i. 16.)
He fills the Church with all grace here, and will fill her
with all glory hereafter. Cp. Theodoret.
Christ is the Sun of Righteousness; and the Moon, which
derives her light from the Sun, is an emblem of the Church,
which is illumined and filled up by the light of Christ
xxiv. 29. Luke xxi. 25). The Moon may be called the fulness
of the San, as its orb is filled up by the Sun’s light.
The Church here spoken of is the Church Universal on
Earth, the whole company of faithful people, of every age and
country, and also of all els and Saints, who are summed up
together into One full lunar Orb of Glory by Christ, God and Man,
Who, by His Divinity, fills all things and rules all creatures in
Heaven and Earth; and by the union of the Human to the
Divine in His One Person, has gathered together all Men and
Angels into One Body under One Head, and enlighteneth every
one that cometh into the world. (John i. 9.)
Hence St. Paul says that by our adoption into Christ’s
Body we have come to Mount Sion, the City of God, the heavenly
Jerusalem, and to an innumerable company of Angels, to the
General Assembly and Church of the Firstborn, and to the
Spirits of just men made perfect, and to Jesus the Mediator of
the new covenant, and to the blood of sprinkling which speaketh
better things than that of Abel. (Heb. xii. 24.)
Ca. 11. 1. ὦμασι καὶ ταῖς ἁμαρτίαις) in ἰ i
and sins. 11 pa (from παραπίπτω, to fall aside from the
right path) is αἰεηρκυμμοα from ἁμαρτία in being sometimes the
consequence only of ignorance, inadvertence, or negligence,—
whereas ἁμαρτία has more of wilfulness and peeoatagtion in it.
The difference is well marked in Ps. xix. 12, παραπτώματα τίς
συνήσει; .... 13, καρορισϑήσομαι ἀπὸ ἁμαρτίας μεγάλης“.
eg aoa Syn. N. T. p. 47, and Bp. Sanderson, i. 82;
EPHESIANS II. 3—6.
als ποτε " περιεπατήσατε κατὰ τὸν αἰῶνα τοῦ κόσμον τούτου, κατὰ τὸν ἄρχοντα
289
ce Luke 16. 8.
John 7. 7.
28
a 3 , aA 38 a "7 A A 3 a 2 a ea “4 & 8. 23.
τῆς ἐξουσ: tas τον αέρος, TOU πνεύματος TOU νυν ἐνέργονντος ἐν Τοῖς VLOLS Τῆς ἃ 15. 19.
Rom. 12. 2.
> , 3 ὰ » Noe a ao 3 ld Ld 3 a > 4 a
ἀπειθείας, 5 " ἐν ols καὶ ἡμεῖς πάντες ἀνεστράφημέν ποτε ἐν ταῖς ἐπιθυμίαις τῆς Cor. 5,10,
2 Τίπι. 4. 10.
σαρκὸς ἡμῶν, ποιοῦντες τὰ θελή ἢ ὃς καὶ τῶν διανοιῶ ὶ ἦ
αρκὸς ἡμῶν, ποιοῦντες ἥματα τῆς σαρκὸς καὶ τῶν διανοιῶν, καὶ ἦμεν 3 Τίσι. ..1
Tit. 3. 3.
τέκνα φύσει ὀργῆς, ὡς καὶ ot λοιποί" 4 " ὁ δὲ Θεὸς, πλούσιος ὧν ἐν ἐλέει, διὰ THY Wha ἦα,
πολλὴν ἀγάπην αὐτοῦ, ἣν ἠγάπησεν ἡμᾶς,
cA a A a ld », 5 , 6 ay ,
σπτωμασι σννεζωοποίησε τῷ Χριστι ῳ, χάριτι ἐστε σέσωσμέροι, ᾿ καὶ συνήγειρε,
δϊ
e Rom. 10. 12.
καὶ ὄντας ἡμᾶς νεκροὺς τοῖς παρα- £Rem. 56,8 10,
6. 4. 5,
& 8.11.
Col. 2. 12, 18.
ἃ 3.1, 3. Acts 15.11. Tit. 8. 5.
2. κατὰ τὸν αἰῶνα τ. x. τ. according to the course of this
present world, its duration, its fashion, its pleasures, and its
cares. Cp. 2 Tim. iv. 10, ἀγαδήσας τὸν νῦν αἰῶνα, as distin-
guished from, and opposed to, the αἰὼν ὁ μέλλων. Cp. Luke
xvi. 8; xx. 34, of υἱοὶ τοῦ αἰῶνος τούτον. 2 Cor. iv. 4, ὁ
Θεὸς τοῦ αἰῶνος τούτου. Gal. i. 4.
- κατὰ τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος} according to the
Prince of the Dominion of the Air, the Ruler of all the Forces
of the Air, the Sovereign of its Empire. Matt. xii. 24, ἄρχων
τῶν δαιμονίων. Cp. Eph. vi. 12, τοὺς κοσμοκράτορας τοῦ σκό-
τους. °
Satan and his angels, being cast down from heaven (2 Pet.
ii. 4. Jude 6), but not being yet consigned to fell, have their
empire in this lower air (ἀὴρ, not αἰθὴρ), and are therefore called
powers of the air, and of darkness.
On the present power and operation of Rvil Spirits, and on
their future destiny, see notes above on Matt. viii. 29, πρὸ καιροῦ,
and Luke viii. 31.
Since their fall, the Evil Angels, being dispersed some in
the air, some on the earth, some in the water, some in the
minerals, dens, and caves, that are under the earth, have by all
means laboured to effect an universal rebellion against the laws
of God. These wicked spirits the heathen honoured instead of
gods; particularly some as dii inferi, some in oracles, some in
idole; in a word, no foul or wicked spirit was not, one way or
other, honoured of men as God, till such time as Light came and
dissolved the works of the devil. Hooker (I. iv. 3).
Therefore, in an Epistle to the Ephesians, whose city was 8
stronghold of idolatrous worship (Acts xix. 27), and of magic
arte (Acts xix. 19), St. Paul fitly reminds them, that the powers
to which they had paid homage, and which a great of the
world yet worshipped, were Evil Spirits, Powers of Darkness,
δοκοὶ topether against God under the Rulers of the Air, the
Spirit working in the children of disobedience.
— τοῦ πνεύματος] the spirit which now worketh in the
children of disobedience. The words τοῦ πνεύματος are to be
taken in apposition with ἀέρος, and are to be explained by
reference to the opposite Spirit which worketh in the children
of obedience.
The Spirit who worketh in us breathes upon us from above,
from the glowing αἰθὴρ, the pure and lofty empyrean of the
heaven of heavens. But the Spirit which worketh in the children
of disobedience is the low and murky sir (ἀὴρ) in which the
Powers of Evil dwell. This is ¢heir inspiration. By a similar
figure the Apostle says, v. 8, “‘ Ye were sometimes darkness, but
now are ye light in the Lord.” The Rulers of the darkness
Of this world, the spiritual powers of wickedness (vi. 12), do not
abide where the stars shine and the holy angels dwell, but in the
gloomy region of this nether air. In this part of the heaven those
foul spirite reside, against whom we contend and wrestle, in
order that, having vanquished those evil Angels, we may gain our
reward, and be united together in an incorruptible immortality
with the Holy Angels. Having been severed from the darkness
of evil angels by the light of the Gospel, and having been re-
deemed from their power by the precious blood of Christ, watch
yeand pray, that ye may not enter into temptation. Augustine
(Serm. 222). See also Augustine, Epist. 217, where he en-
larges on this subject.
— ἂν τ. υἱοῖς τ. ἀπειθείας ‘ in filiis incredulitatis.’ Tertullian
(c. Marcion. v. 17); ‘ filiis difidentie.’ (Vulg.) But it is
something more than unbelief; it is unbelief in action, disobedi-
ence. Cp. Heb. iv. 6.
This phrase, “‘ worketh in the children of disobedience,” is a
comfortable assurance to us that the Devil has no power against
the children of obedience. Theodoret.
The phrase οἱ viol τ. ἀπειθείας is adopted by the imitator of
Ignatius (ad Philipp. 4), where he says that ‘‘ the Prince of this
world knows that the confession of the Cross of Christ is his own
destruction; and that before the Cross of Christ was, he worked
in the children of disobedience, and that now he works in men to
tempt them to disobedience and deny the Cross, which is the
origin of his own perdition. He works to this end in Jews,
Heathens, and Heretics.’’ See also the same writer ad Smyrn.
7, where he speaks of those who are ashamed of the Cross, and
mock at the Passion and Resurrection of Christ, as the children
of that Evil Spirit who tempted Adam, and slew Abel, and endea-
voured to supplant Job, and excited the Jews against Jesus, and
now worketb in the children of disobedience.
8. ἦμεν (B ἤμεθα) τέκνα φύσει ὀργῆς] children of wrath. So
the Vulgate, Syriac, Gothic, Arabic, and Athiopic Versions. We
were by nature children liable to God’s wrath (His ὀργὴ rather
than His στοργὴ). on account of His holiness and hatred of sin
(cp. 2 Pet. ii. 14, κατάρας τέκνα, and above on John xvii. 12, vids
ἀπωλείαΞ), and by reason of our hereditary taint derived from our
first Parents, in whom we all sinned and fell. See Rom. v. 12.
And yet the doctrine of Original Sin is now said by some (e.g.
Meyer, p. 82) to be no part of the teaching of St. Paul !
The sense which the Church of England assigns to this
passage is evident from the use she makes of it in her Catechism.
See also the beginning of her ‘‘ Office for Baptism of Infante,”
and cp. Ps. lf. δ. John iii. 6. On the pdsition of the substantive
ὀργῆς see Rom. ix. 21. Phil. ii. 10. 1 Tim. iii.6; and Winer,
§ 30, p. 172.
The word φύσει, ‘by nature,’ at first seems to create a diffi-
culty. For, Is not Human Nature the work of God? Certainly
it is, when it is understood as a whole; but not in its abuses.
Hence St. Paul speaks of Gentiles doing by Nature the works of
the Law (Rom. ii. 14, where see note), and men violating the
Laws of Nature by evil lusts (Rom. i. 26); and he appeals to
Nature on a question of order and decency in the Church.
(1 Cor. xi. 14.)
Can we then be said to be subject to God's wrath, by reason
of that Nature which is His work 7
This question presented itself to primitive writers in com-
menting on this passage; and bas been answered by Tertudlian
in his treatise on the Human Soul, which contains the germ
of the argument, afterwards developed by By. Butler in his Ser-
mons on “ Human Nature:’’ ‘“ Quim dicit Apostolus ‘/uimus
aliguando naturé filii ire,’ irrationale indignativum suggillat”
(this is a doubtful exposition), ‘quod non fit ex ef naturé que ἃ
Deo est, sed ex illd quam diabolus induxit: dominus et ipse
dictus sui ordinis, ‘Non potestis duobus dominis servire ’ (Matt.
vi. 24), pater et ipse cognominatus, ‘ Vos ex diabolo patre estis’
(Jobn viii. 44), ne timeas illi proprietatem nature alterius
ascribere posterioris et adulterse, quem legis avenarum super
seminatorem et frumentarie segetis nocturnum interpolatorem.”
(Matt. xiii. 23—25.) Tertullian (de Animé, c. 16).
Later theological writers were driven to the use of erroneous
language on this subject by an excess of reaction against the
heresy of Pelagius; and because he claimed more for Human
Nature than was due, they were tempted to condemn it alto-
gether, and thus exposed themselves to the charge of disparaging
Him Who is its Author. See for instance Augustine (de Libero
im iii. 54, in Joann. Tract. 14, ad finem ; c. Julian. Pelagian.
lib. vi.). .
The meaning of the word φύσις, or Nature, must be deter-
mined by the context in which it stands.
Here, evidently, it is used by St. Paul to signify Nature,—
not as created by God, but as depraved by man, ποί listening to
the Voice of God speaking to him by Reason and Conscience, and
not submitting to and obeying the Will and Word of God, and
not secking for light and strength in the Grace of God, but
making an abuse of Nature to become his Nature, by listening to
the Voice of the Evil One, and giving himself up to the in.
dulgence of the violent and vicious passions of his Nature, and
surrendering himself a miserable slave to the Enemy of God, the
Prince of the Power of the air, and joining himself to the children
of disobedience. See By. Butler, Sermon ii. on Human Nature,
where he considers the word Nature as used in this text by
St. Paul, and distinguishes its various significations; and cp. note
below on iv. 26, and Introduction to the Epistle to the Romans,
p. 190.
Oo2
"οὐκ ἐξ ἔργων, ἵνα μή τις
2* ὅτι ἦτε τῷ
Ἰά πὶ Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφό-
284 EPHESIANS Π. 7—14.
Matt 1 καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ ᾿Ιησοῦ' 7 iva ἐνδείξηται ἐν τοῖς
ΣΥΝ ὦ» αἰῶσι τοῖς ἐπερχομένοις τὸ ὑπερβάλλον. πλοῦτος τῆς χάριτος αὐτοῦ ἐν Χρηστό-
ΡΟΩΣΟΝ τητι ἐφ᾽ ἡμᾶς ἐν Χριστῷ Ἰησοῦ: 8 ε τῇ γὰρ χάριτί ἐστε σεσωσμένοι διὰ τῆς
1 Cor. 1; 29, 80, πίστεως, καὶ τοῦτο οὐκ ἐξ “ὑμῶν, Θεοῦ τὸ δῶρον, ὃ
{Deut ε καυχήσηται. 101 Αὐτοῦ γάρ ἐσμεν ποίημα, κτισθέντες ἐν Χριστῷ Ἰησοῦ ἐπὶ
Tia 29, 35, ἔργοις ἀγαθοῖς, οἷς προητοίμασεν ὁ Θεὸς, iva ἐν αὐτοῖς περιπατήσωμεν.
ght 24.” 11} Διὸ μνημονεύετε, ὅτι ὑμεῖς ποτὲ τὰ ἔθνη ἐν σαρκὶ, οἱ λεγόμενὲ ἀκρο-
ἐροε τοις βυστία' ὑπὸ τῆς λεγομένης περιτομῆς ἐν σαρκὶ χειροποιήτου, }
Loot 20. καιρῷ ἐκείνῳ χωρὶς Χριστοῦ, ἀπηλλοτριωμένοι τῆς πολιτείας τοῦ Ἰσραὴλ, καὶ
John ie 16. St τῶν διαθηκῶν τῆς ἐπαγγελίας, ἐλπίδα μὴ ἔχοντες, καὶ ἄθεοι ἐν τῷ κόσμῳ.
Acts 10. 36 Νυνὶ δὲ ἐν Χριστῷ ᾿Ιησοῦ ὑ ὑμεῖς. οἱ ποτὲ ὄντες μακρὰν ἐγγὺς ἐγενήθητε ἐ ἐν τῷ
as αἵματι τοῦ Χριστοῦ.
6. καὶ συνήγειρε, καὶ συνεκάθισε] and raised us together with
Christ, and made us sit together with Him, at God’s Right Hand.
By virtue of Christ’s Incarnation, Resurrection, and Ascension,
4nd Session at God’s Right Hand, and by reason of our Incorpo-
tation into that Body, of which, as the Apostle has already stated,
tve all are Members under Him our Head (i. 10. 23; ep. v. 30),
we are already risen, and are seated, in hope and expectation,
in heavenly places,
' Tn coelestibus Christus j jam sedet, nondum autem nos. Sed
-quia spe certé quod futurum est jam tenemus, simul sedere nos in
ceelestibus dicit Apostolys nos, nondum in nobis, sed jam in i/o.”
Augustine (c. Faust. xi. 8).
* — Because the Body of Christ—that is, the Church—will be at
God’s Right Hand in bliss; therefore the Apostle says, that God
Aas made us to sit together with Christ in heavenly places. For
though we are not yet there in person, we are there already in
hope. Augustine (de Agone Christiano, 28).
The Head being already seated there, the Body sits with it;
therefore the Apostle adds, that we sit there together in Christ.
Chrysostom.
“Even now the Saints of God have their conversation in
heaven (Phil. iii. 20); their home is there, and their heart is
there. And so, even now, they δἰ together in heavenly places in
Christ. Origen, Jerome.
° Bp. Pearson (Art. vi. p. 513) thence takes occasion to dwell
on the consequent duties of faith, trust, and hope, in Christ our
Head, Who has risen, and ascended, and sitteth at God’s Right
Hand, and has thus raised us and exalted us His Members, even
to the immediate neighbourhood of the Throne of God. (Rev. iii.
21.) Hence also follows the duty of personal holiness. While
we look upon Him at God’s Right Hand, we see ourselves in
Heaven. <‘ How should we rejoice, yea, how should we fear and
tremble at so great an honour!" “Be ye holy, for I, the Lord
son Cae Βαῖσ. " (Lev. xix. 2; xxi. 8.)
1. ἵνα ἐνδείξηται ἐν τοῖς αἰῶσι τοῖς ἐπερχομένοιΞ] that He
might show jorth in the ages that are to come the exceeding
riches of His grace. “Ut ostendat seculie supervenientibus
inenarrabiles divitias benignitatis sue, Qui ἃ Lege et Prophetis
annunciatus est, Quem Christus Suum Patrem confessus est.”
Trenaus (iv. 5).
— τὸ ὑπερβάλλον wAcvros] So A, B, Ὁ", F, @.—£iz. has
the masculine form. See above, i. 7.
— xdpiros—tv χρηστότητι--ἐν Χριστῷ' 8. τῇ γὰρ χάριτί
ἐστε σεσωσμένοι] &. o.5. There is an observable alliteration
in the words χάρις, xpnorérns, Χριστὸς in these verses, 5—10.
And it may not be irrelevant to remark, that the first radical
letters of these words, XP, constitute a perfect seplenary and
sabbatical number, 700,—a number expressive of Fulness and of
Rest (see on Matt. xxviii. 1), and formed the Christian symbol of
the Church and Empire, as may be seen in the Editor’s Appendix
to the Apocalypse, G, pp. 157—162.
8, 9. xdpiri ἐστε σεσωσμένοι-- οὐκ ἐξ ἔργων) by grace ye have
been saved, not of works. Quoted by 3. Polycarp ad Philip. i.,
who adds θελήματι Θεοῦ διὰ Ἰησοῦ Χριστοῦ,
On the doctrine of the passage cp. Gal. ii 16, and the
Remarks “on the Doctrine of Justification” refixed to the
Epistle to the Romans, pp. 191—198; and cp. Tie. i iii. δ, where
aihalion is spoken of as a thing already effected, as here; and
see above, Rom. viii. 28—30.
8. Θεοῦ τὸ δῶρον x.7.A] ye are saved by Grace through faith ;
and this very thing that you are saved through faith, does not
originate and proceed out of yourselves (ἐξ ὑμῶν). Of God is the
gift, for ἃ gift it is. Faith is from God. He called you, that you
might believe. (Theodoret.) Your salvation does not proceed out
ψ your works, lest any one should boast ; for we are His work-
mansMlp, created in Christ Jesus for good works, which God
prepared before for us to walk in.
We are not only God’s ποίημα, or handiwork, but we bave
also been created anew in Christ. The word κτισθέντες is said
of our Regeneration. (Theodoret, Theophyl.) See v. 15, and
Gal. vi. 15, and 2Cor. v. 17. The word ποίημα, though not to be
limited to our original creation, yet surely does not exclude it.
And we were created anew for good works. God therefore has a
bearer claim on us,—first, as our ποιητὴς, next as our κτιστὴς in
) ‘ t.
Hence it follows, that the power we have of working does
not spring out of ourselves, but from God, and cannot therefore
have any intrinsic merit in it, for which we can claim salvation as
adue. We are mere creatures, and works of God; all our facul-
ties are of Him. To Him be all the praise. We were created
anew in Christ Jesus, and were admitted into a state of sal-
vation, not because we had done good works, and merited salva-
tion thereby; but we were admitted into that state by God’s free
grace, in order that we might do good works which God before
prepared for us as our appointed path to lead us into heaven (cp.
Chrys.), a8 you formerly walked in transgressions and sins which
led to destruction. See συ. 1.
Hence Augustine says (in Ps. cxlii.), “ Opera bona non
habemus ? Habemus plane; sed vide qui * sequitur, Ipsius fig-
mentum sumus.” Do not therefore imagine that thou canst do
any thing of thyself that is good. No. Turn thine eyes away
from thine own work, and look up to the work of Him Who
tade thee. He has made thee. He re-makes in thee what He
had made and thou bast un-made. He made thee fo be; and if
thou art good, He made thee to be so; and therefore work thy
work with fear and trembling. (Phil. ii. 12, 13.) Why with fear
and trembling? Because it is God Who worketh in thee to will
and to do of His good pleasure. Therefore work with fear and
trembling, in order that our Creator may have good pleasure to
work in the low valley of our working. O God, there can be no
good in us, unless it be done by Thee Who hast made us!
11. τὰ ἔθνη ἐν σαρκῆ Gentiles in the flesh; that is, not cir-
cumcised, not having in your flesh the seal of God’s covenant with
Abraham.
— οἱ λεγόμενοι ἀκροβυστία «.7.A.] ye are called the Uncir-
cumcision by those who call themselves the Circumcision. But
do not heed these names. For, if ye have the Circumcision of the
Spirit, ye, though uncircumcised in the flesh, have the true Cir-
cumcision (Rom. ii. 28. Phil. iii. 3), whereas if they are un-
circumcised in heart and ears (Acts vii. 51), their Circumcision
becomes Uncircumcision. (Rom. ii. 25.) Cp. Jerome bere, who
adds, “ Circumcidamur et sabbatizemus in Spiri(s, spirituales vic-
timas offerentes . . . nos Deo offeramus, et accincti lumbos et
expediti pascha comedamus.””
12. καιρῷ season, only temporary.
— χωρὶς Χριστοῦ] ἐταῤλστνρὐπὶέ Christ.
— ἄθεοι] ye had a multitude of gods, and yet ye were without
God (Jerome), and this in God’s own world, and although ye
erate were His creatures, created in His Image. A strange
solitude |
18. ἐγγὺς ἐγενήθητε ἐν τῷ αἵματι τοῦ Χριστοῦ) ye who were
formerly far off were brought near by the blood of Christ. How
was this done?
(1) By the Jncarnation of Christ.
Forasmuch as ali the children are partakers of one flesh and
Dlood (see Acts xvii. 26), He also Himself likewise took part of
EPHESIANS II. 15—19.
bY , a A 4
τερα ἕν, καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας,
2 Led Ν , a 3 a , , 9. AY ao ’
αὐτοῦ, τὸν νόμον τῶν ἐντολῶν ἐν δόγμασι, καταργήσας, ἵνα τοὺς δύο κτίσῃ
ἑαντῷ εἰς ἕνα καινὸν ἄνθρωπον ποιῶν εἰρήνην,
285
pk Ψ 3 a δ n2Cor. 5. 17.
τὴν ἔχθραν ἐν τῇ σαρκὶ οὐ,
2. Col. 2. 14.
€V o Rom. 6. 6.
& 8. δ.
καὶ ἀποκαταλλάξῃ τοὺς ἀμ-ς Gol. 1. 20.
1δ
16 0
φοτέρους ἐ ἐν ἑνὶ σώματι τῷ Θεῷ διὰ τοῦ σταυροῦ, ἀποκτείνας τὴν ἔχθραν ἐ εν τ ‘48,14
ja. 57. 19.
αὐτῷ: 7 Pat ἐλθὼν εὐηγγελίσατο εἰρήνην ὑμῖν Τοῖς μακρὰν, καὶ εἰρήνην τοῖς 3. Ἴδα 10-9.
ἐγγὺς, 18 4 ὅτι δι’ αὐτοῦ ἔχομεν τὴν προσαγωγὴν οἱ ἐρφύτερθι ἐν ἑνὶ Πνεύματι ἃ εἰν 8. τὴν
4 . 19, 20.
πρὸς τὸν Πατέρα. 8 ‘1. ἴ ὸ
19 *” Apa. οὖν οὐκέτι ἐστὲ ξένοι καὶ πάροικοι, ἀλλὰ emer TOV clad καὶ Phil. 8.20.
Heb. 12. 22, 28.
the same (Heb. ii. 14); and wed God manifest in the flesh
(1 Tim. iii. 16), He united us to God.
(2) By the propitiatory and expiatory shedding of His Blood
on the Cross, by which He redeemed us from death, the penalty
of sin (Heb. ii. 14, 15. 1 John ii. 2; iv. 10), and by which also
He atoned and reconciled us to God (2 Cor. v. 18, 19. Col. i. 20,
21), and has purchased for us an everlasting inheritance.
Christ (says the Apostle) reconciled us by His Body and by
His Flesh. That flesh, which in Him was spotless, reconciled
the flesh which in us was sullied by sin, and brought it into
amity with God. (Cp. Rom. viii. 3.) Hence we see the necessity
of confessing the reality of Christ’s human flesh, and its con-
substantiality with owr flesh. Otherwise the Reconciliation be-
tween us and God would never have taken place. But now Christ,
by His communication of Nature with us, has reconciled man to
God. He has reconciled us by the body of His flesh, and has
redeemed us by His blood. In every Epistle the Apostle clearly
testifies that we are saved by the flesh of our Lord and by His
blood. Jreneus (v. 14).
14. ἡ εἰρήνη] Christ is our Peace, in reconciling men to God,
and in reconciling all nations to each other in Himself.
— ὁ ποιήσας τὰ ἀμφότερα ἕν] “ Qui fecit duo unum, Judaicum
scilicet populum et Gentilem. ”” Tertullian (c. Marcion. v. 17).
— τὸ μεσότοιχον τοῦ φραγμοῦ λύσας Having broken down the
intervening wall which hedged off the Jew from the Gentile, and
having united all men as one family in Himself, the Second Adam,
one new man, in Whom there is neither Jew nor Greek... for
ye are all one in Christ Jesus (Gal. iii. 28). See Acts xv. 9. So
Tertullian, 1. c., and Severian here, and S. Jerome.
Bp. Fell, Hammond, Welstein, and others, suppose an al-
lusion here to the Court of the Gentiles fenced off from the rest
of the Temple (Ezek. xliv. 7. Acts xxi. 28), which was indeed a
practical evidence of that tion.
But the word φραγμὸς, or hedge, leads the mind rather to
the metaphor of the Vineyard, in which the favoured people of
-God were planted, and in which they were fenced off by a hedge
from all other Nations. See Isa. v. 7, “The Vineyard of the
Lord of Hosts is the house of Isracl.”” And νυ. 2, “He made a
wall about it,”” where the LXX has φραγμὸν, hedge, as St. Paul
here, περιέθηκας And see our Lord’s own words, Matt. xxi. 33.
Mark xii. 1.
1. τὴν ἔχθραν ἐν τῇ σαρκὶ «.7.A.] having by His flesh abo-
lished the enmity, namely, the Law of the Commandments, in
positive precepts. Such seems to be the order and construction
of the words. The meaning is, that ‘Christ by His Flesh, which
was the Flesh common to all, and by His Obedience, which was
meritorious for ali men, without any distinction of race, abrogated
and annulled the enmity (Rom. viii. 3) which separated Jew from
Gentile, namely, the Law of Ritual Ordinance, but not the Com-
mandments enjoining moral duties, which are and ob-
ligatory on all, and which our Lord declared to be binding on all
when He said, ‘If thou wilt enter into life, keep the command-
mente” (Matt. xix. 17).
But He abrogated such ordinances as consisted in δόγματα,
positive edicts and decrees, such as Circumcision. He not only
took away the curse of the yl and mitigated the rigour of the
Moral Law, but He repealed the ordinances of the Ceremonial
Law.
The word δόγμα is never applied in Scripture to any com-
mandment of Natural Law, but only to occasional and positive
Edicts promulgated by Authority, and such as had no force
before promulgation. (See Luke ii. 1, Acts xvi. 4; xvii. 7.)
That this is the meaning of δόγματα is evident from Col. ii.
14. 20, which affords the best explanation of the word as used
here, and of the sense of this passage.
Christ effected this “in and by His Flesh,”
(1) By taking that flesh which had been defiled by /usts of
sh (see v. 3), and by sanctifying it, and uniting it to God
imeself. on Rom. vii. 6.
(2) By taking that flesh which formerly had been made by
Circumcision a note of difference and occasion of separation be-
tween Jew and Gentile (see v. 11), and by taking away that
— of difference and _Beparation by abolishing the Ceremonial
Ww
3) By perfect obedience to that Law, and by fulfi all
dei aaa iii. 15) in the flesh common ea ling
(4) By His Death in that Flesh, which fulfilled, consym-
mated, and exhausted all the Sacrificial Types and Ceremonies
of the Levitical Law. And thus by removing that Fence
which severed Jew from Gentile, He joined them together in Him-
self, the Second Adam, the One New Man.
16. καὶ ἀποκαταλλάξῃ})] He proceeds to speak of another Re-
conciliation effected by Christ; and of another ἔχθρα, or Enmity,
dissolved by Him, viz. that between God and Man.
Christ effected this Reconciliation by His Flesh; and He
destroyed this Enmity also by His Cross, “ Reconciliat in uno
corpore ambos, et Judaicum et Gentilem populum, Deo, quem
utrumque genus offenderat.”” Tertullian (c. Marcion. v. si}
— ἀποκτείνας τὴν ἔχθραν ἐν αὐτῷ} having slain the enmity by
it, i.e. by the Cross.
The Cross was laid upon Christ by Satan, the ἐχθρὸς, the
Arch-Enemy of God and Man. But Christ, who was nailed by
the Enemy to the Cross, destroyed thereby the Enmity which
Satan had made, and nailed Satan himself to it, and triumphed
over him by it (Col. ii. 15, where see note), and vanquished him
with his own weapons; and by His Death destroyed him that
ee ‘ig? power of it, even the Devil. (Heb. ii. 14.)
TF. εἰρήνην] The second εἰρήνην, omitted by Elz., is found in
, E, F, G, and has been adopted by Lack., Tisch.,
Rickert, Meyer, Ellicott, Alford.
The εἰρήνη, or Peace, here mentioned, is contrasted with the
ἔχθρα above mentioned ; and the word εἰρήνη is happily repeated,
just as the word ἔχθρα had been repeated (vv. 15, 16), because
Christ, Who is our Peace (v. 14), has now brought both parties
(i.e. Jew and Gentile), who were before at Enmity with one
another and with God, to a state of Peace between themselves
one with Him, and has given access to both, by one Spirit, to the
‘ather.
He Who is our Peace came and preached Peace to all.
Hence after His Death, by which He made Peace, the first words
He uttered, and He uttered them twice to His assembled dis-
ciples, were “ Peace be unto you’? (John xx. 19. 21). And He
showed also that it is by the One Spirit that we have access
through Him to our Father, now at peace with us, by breathing
on them and saying, ‘‘ Receive ye the Holy Ghost ;” and He gave
them the Ministry of Peace and of Reconciliation to God, “‘ Whose
soever sins ye remit,”’ &c. (John xx. 22, 23.)
— εὐηγγελίσατο--- ἐγγύς) A quotation from Isa. lvii. 19.
In writing to Gentile Churches, recently converted to Chris-
tianity, St. Paul rarely quotes the Old Testament. See note above
on | Thess. i. 9.
Ἢ The Ephesian Church was a Gentile Church. See ii. 11;
\v. 17.
But in this Epistle St. Paul often cites the Old Testament.
See in iv. 8, 8 quotation from Ps. Ixvii. 18; in iv. 25, from Zech.
viii. 16; in iv. 26, from Ps. iv. 4; in v. 14, from Isa. lx. 1; in
ety from Gen. ii. 24; in vi. 2, 3, from Exod. xx. 12, Deut.
v. 16.
This characteristic of the present Epistle harmonizes with
the peculiar circumstances of the Ephesian Church, which had
been instructed by the Apostle personally during no less a
period than three years. (Acts xx. 31.)
18. τὴν προσαγωγήν] the access, their only access, to God.
19. οὐκέτι, ξένοι καὶ πάροικοι] no longer strangere and 80-
journers. Πάροικοι = ‘ inquilini,’ persons dwelling in a city, but
not having the rights of citizens.
In a Christian sense, Ye are no longer strangers and 80-
journers in regard to the heavenly City, but ye are strangers and
sojourners on earth. Augustine (in Ps. 118).
δι εἐν ᾧ πᾶσα οἰκοδομὴ
286 EPHESIANS I. 20—22. ΠῚ. 1—3,
a Ps. 18 32. οἰκεῖοι τοῦ Θεοῦ, ™ * ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προ-
88. 28. 16. an 9 a aA lel
Μεὶε. 16. 18. φητών, ὄντος axpoywuiaioy αὐτοῦ ᾿Ιησοῦ Χριστοῦ,
Incense AY ΄ ὕξει εἰ ΣῊ ὃν Κυρίῳ. 33 "ἐν ἃ καὶ ὑμεῖ οδο-
ἰῇ ἐδ, συναρμολογουμένη αὔξει εἰς ναὸν ἅγιον ἐν Κυρίῳ, 53." ἐν ᾧ καὶ ὑμεῖς συνοικ
Rei” μεῖσθε εἰς κατοικητήριον τοῦ Θεοῦ ἐν Πνεύματι.
Ewa II. 1 *Tovrov χάριν ἐγὼ Παῦλος ὁ δέσμιος τοῦ Χριστοῦ ᾿Ιησοῦ ὑπὲρ ὑμῶν
u .
a Acts 21. 38.
cb. 4. 1. Seen
as 1, 7, 18, 14, μοι εἰς ὑμᾶς,
Col. 1. 21, 24. ἃ 4.3. 2 Τίπι. 1. 8. & 2. 10. Philem. 1.
Led > Led 2 b.® 3 », ‘ > , ~ , a »“Ἤ lal a
τῶν ἐθνῶν, 3" εἶγε ἠκούσατε THY οἰκονομίαν τῆς χάριτος τοῦ Θεοῦ τῆς δοθείσης
8 ον ᾿ 3 » 3 ra Ν , AY
ὅτι κατὰ ἀποκάλυψιν ἐγνωρίσθη μοι τὸ μυστήριον, καθὼς προ-
b Acts 9. 15. & 18. 3." Rom. I. δ.
1Cor. 4.1. Gal. 1. 16, ver. 8.
c Acts 22, 17, 21. ἃ 26. 16,17. Rom. 16.25, Gal. 1.11, 12. ch.1.9, 10. Col. 1. 26, 29.
20. ἀποστόλων καὶ προφητῶν) of Apostles and Prophets, ye
are built on them. This expression, Ye are built upon the soun-
dation of the Apostles and Prophets, is not to be understood (as
it has been recently by some) to signify, Ye are built on the foun-
dation on which éhey are duilt, but it means, Ye are built upon
them. The expression may be illustrated by the considerations
stated above on Matt. iii. 9; x. 2; xvi. 18. Jobni. 42. And
comp. Rev. xxi. 14, where the Apostles are called the θεμέλιοι,
Soundation-stones, of the heavenly Jerusalem.
He puts Apostles defore Prophets. We are built on Apostles
first, and then Prophets: Christ comes before Moses, the Gospel
comes before the Law; the Creed comes before the Decalogue.
The Apostles had a fuéler revelation of what Prophets de-
sired to see, Luke x. 24 (Theodoret). Besides, the Ephesians,
as Gentiles, were brought by the Apostles to a knowledge of the
Prophets. See above on 1 Thess. ii. 18.
He joins Apostles with Prophets, and thus shows that the
Prophets, as well as Aposties, appertain to the Gentiles as well
as to the Jews. Chrys.
Thus he refutes by anticipation the Marcionites and Mani-
creel: who endeavoured to separate the Old Testament from the
ew
Tertullian, referring to this text, says that Mfarcion, to for-
tify his own heresy, expunged the words and Prophets: ‘‘ Ob-
litas Dominum posuisse in Ecclesia sicat Apostolos et Prophetas ;
timuit scilicet ne et super veterum Propbetarum fundamento
eedificatio nostra constaret in Christo, chm ipse Apostolus ubique
nos de Prophetis exstruere non cesset” (c. Marcion. v. 17).
For the argument of the Church against the Manicheans, see
Augustine (c. Faustum, lib. xviii. xix.).
It is to be that the force and beauty of this text,
and of the Apostle’s argument here, have been marred in recent
Expositions of it, limiting the word “ Prophets” to the New
Testament dispensation, and excluding all reference to the Old
Testament. Such is the interpretation of Pelagius, Koppe, Ro-
senmiiller, Flatt, Harleses, Olehausen, De Welle, Meyer, and
others. But it is opposed to the general sense of Christian An-
tiquity. The absence of the article before προφητῶν is no argu-
ment against this ancient interpretation, as Meyer allows; and
see Bp. Middleton (chap. iii. p. 89).
The sense of the Ancient Church in this matter is well ex-
pressed by an Apostolic Father. ‘Christ alone is the Door to
the Father. Through Him (i.e. Christ), Abraham, and Isaac,
and Jacob, and the Prophets, and the Apostles, and the Church
enter in. All these enter in by Christ to the Unity of God. But
the Gospel has a‘peculiar prerogative, in that it declares the Ad-
vent of Christ, His Passion and His Resurrection. The beloved
Prophets prophesied of Him, but the Gospel is the consummation
of Incorruption (ἀφθαρσίας, see on vi. 24).’’ Ignatius (ad Phil. 9).
This interpretation, which is adopted by Bp. Pearson (on
the Creed, Art. i. p. 19), is in fall harmony with St. Paul’s ar-
gument in this Chapter.
He had shown that both Jews and Gentiles are reconciled
and united in Christ. (v. 11—17.) He shows now that this re-
conciliation and union is in perfect unison with the Divine Plan
in both Testaments. The Prophets in the Old Testament pro-
phesied of Christ to come. The Apostles in the New preach
Christ already come. Both speak of Him, and meet in Him.
And the Church, in which Jews and Gentiles are united in Christ,
is built on the foundation of the Apostles of the New Testament
and of the Prophets of the Old. The Gentiles are not without
the Old Testament, nor are the Jews without the New. Both
are built on both, and both meet together in the One Corner-
Btone, which is Christ.
Observe also, that in this description of the foundation of
the Church, St. Paul says nothing of St. Peter singly, as distin-
guished from the other Apostles, or of his so-called Successor,
the Bishop of Rome, as the Rock of the Church; and thus he
al also by anticipation the Papal Heresy. See on Matt.
xvi. 18.
— ὄντος ἀκρογωνιαίουΠ͵ The Lord is called the Chief Corner-
Stone (Ps. cxviii. 22. Matt. xxi. 42), not the Aighest Stone, but
the principal and corner Stone (see A Lapide), because in Him
the two Walls (the one coming from the Gentile, the other from
the Jewish, World) meet, and are united in one. Theodoret.
Augustine, Serm: iv. Christ is the “ apis angularis,” as “ omnia
sustinens, et in unam fidem Abrahe colligens eos qui ex utroque
Testamento apti sunt edificio Dei.” Jreneus (iv. oh The
chief corner-stone binds together not only the walls, but the
foundation-stones also. So Christ unites Prophets and Apostles,
as well as Jews and Gentiles. Chrys.
21. πᾶσα οἰκοδομὴ] So B, D, E, F, G, 1, K, and many Car-
sives and Fathers. And so Lachm., Tisch., Ellicott, Alf. Els.
has πᾶσα ἡ with A, C. See also Winer, § 18, p, 101, and so
Harless, Olshausen, De Wette.
Though was without the article following it rarely signifies
the whole, yet it sometimes has that meaning, and so the Apos-
tolic Father, δ. Ignatius, uses the word in Ais Epistle to the
Ephesians, c. 12, where see Dr. Jacobson’s note. So omnis in
Latin, e. g. ‘‘ Non omnis moriar” for fofus, and see the remarks
of Bp. Pearson (Vind. Ign. ii. 10).
The force of the Apostle’s argument would..be much im-
psired by the adoption of the rendering of those Interpreters who,
proceeding on the principles of classical usage, affirm that these
words mean “ every congregation that is built in.”
That interpretation may serve as 8 specimen, among others
that might be cited (if the task were not invidious), how Criticism
may become uncritical by an over-strained application of the
rigid rules of Attic philology to the Text of the New Testament.
Cu. ΠΙ. 1. δέσμιος τ. Χριστοῦ] the prisoner of Chriat. Cp.
iv. 1. Col. iv. 18, μνημονεύετε μοῦ τῶν δεσμῶν. Phil. i. 7. 13, 14.
16. Heb. x. 34. Philem. 9, 10. 13.
St. Paul was now in custody, as described in the Acts of the
Apostles (xxviii. 16), bound to the soldier who guarded him.
He regards his chains as from the hand of Christ (cp. Winer,
p- 170, on the use of the genitive), and therefore as sanctified to
him; as S. Zgnatius, in his Epistle to the Ephesians, c. 11, calls
his own chains πνευματικοὺς μαργαρίτας, spiritual bracelets o,
pearls, And compare Tertudlian’s beautiful address, ‘‘ad Mar-
tyres,”’ on the disposition and feelings with which a prison an!
bonds for Christ are to be regarded by the Christian martyr :—
“ Hoc preestat carcer Christiano quod eremus Prophetis...
Nihil crus sentit in nervo, cam animus in coelo est (c. 2). Carcerem
nobis palsestram interpretdmur . .. Bonum agonem subituri estis,
in quo Agonothetes Deus vivus est, Xystarches Spiritus Sanctus, *
corona sternitas: brabium politia in ceelis, gloria in ssecula ssecu-
lorum.”’ (c. 3.)
— ὑπὲρ ὑμῶν τῶν ἐθνῶν} in behalf of you Gentiles. “ Vinctum
Jesu Christi Paulum esse pro gentibus potest intelligi, quod
Rome in vincula conjectus hanc Epi miserit eo tempore
quo ad Philemonem et ad Colossenses et ad Philippenses ecriptas
ease monstravimus.”” S. Jerome.
His preaching of the Universality of the Redemption ac-
complished by Christ for Gentiles no leas than Jews, had been
the occasion of his arrest by the Jews at Jerusalem, and of his
consequent imprisonment, and it was made more glorious and
efficacious by that imprisonment. See Acts xxi. 28; xxii. 21, 22,
and Phil. i. 12.
St. Paul, a Hebrew of the Hebrews, was made by God’s
Sena hi be the Confessor, as well as the Apostle, of the Genéile
orld.
2. εἴγε ἠκούσατε τὴν οἰκονομίαν τ. x.) if (as I suppose) ye
heard the dispensation of the | de given unto me. See the use
of εἴγε, iv. 21, εἴγε αὑτὸν ἠκούσατε.
The word ἠκούσατε, with the accusative, signifies more than
‘ye heard of’ as a mere fact ; it means, ‘if ye attended to,’ and
understood it. See iv. 21, and on Acts ix. 7.
8. κατὰ ἀποκάλυψιν) by revelation. See Gal. i. 12.
— ἐγνωρίσθη) So the majority of the best MSS. Elz. ἐγνώρισε.
EPHESIANS ΤΠ]. 4—10.
287
. 5. 94 4 5 , 3 , a 8 , , 2, ἃ Acta 10. 28,
ἔγραψα ἐν ὀλίγῳ, 4 πρὸς ὃ δύνασθε ἀναγινώσκοντες νοῆσαι THY σύνεσίν pov ἐν ahs
. 8. 29, 30,
τῷ μνστηρίῳ τοῦ Χριστοῦ, ὃ “ ὃ ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν 5,15, 14
ἀνθρώπων, ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις ἐν Cart 12.
’, ΜΙ θ6.ε τ x » λ' , > ’ Ν ld a 6
πνευματι εἰναι Ta ἔθνη σνγκ. Ὥρονομα καὶ συσσωμα Kat συμμέτοχα τῆς ἃ
Acts 9, 15.
18. 2. ἃ 22. 21.
26. 17.
ἐπαγγελίας αὐτοῦ ἐν τῷ Χριστῷ, διὰ τοῦ εὐαγγελίου, 7 ‘ob ἐγενήθην διάκονος 1 Cor. 15. 9.
Gal. 1. 16.
κατὰ τὴν δωρεὰν τῆς χάριτος τοῦ Θεοῦ, τὴν δοθεῖσάν μοι κατὰ τὴν ἐνέργειαν 82° 5, 15.
τῆς δυνάμεως αὐτοῦ" ὃ" ἐμοὶ τῷ ἐλαχιστοτέρῳ πάντων ἁγίων ἐδόθη ἡ χάρις Σῖν γα,
αὕτη, ἐν τοῖς ἔθνεσιν εὐαγγελίσασθαι τὸ ἀνεξιχνίαστον πλοῦτος τοῦ Χριστοῦ,
9h
a hJohnl. δ.
ch. 1. 9.
Ν 4 , 4 € > , a co A 9 , . 1.9.
και φωτισαι TAVT [ἡ Col, 1. 16, 26.
φ as, TIS ἢ οἰκονομία τον μνστηριον τον ἀποκεκρυμμένον 2 Tim. 1°10.
ἀπὸ τῶν αἰώνων ἐν τῷ Θεῷ, τῷ τὰ πάντα κτίσαντι, ‘iva γνωρισθῇ νῦν ταῖς Τίς 1. 3,3.
Heb. 1. 2.
et. 1. 20.
AY a an
ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις διὰ τῆς ἐκκλησίας ἡ πολυποίκιλος je 1749,
- τὸ μυστήριον the mystery of the free admission of you
Gentiles into the Church on equal terms with the Jews. See
above, Rom. xvi. 25, 26.
— καθὼς προέγραψα ἐν ὀλίγῳ) as 7 wrote above in this Epistle
tn few words. Ἔν ὀλίγῳ signifies brevi, in small space or time,
summatim, strictim, raplim. See note above on Acts xxvi. 29.
The meaning is, that he had only just touched on that great
subject, which would require a large space and much time for its
due consideration, and would not even then be exhausted, so high
and profound is its Mystery. Cp. Weistein here.
4. πρὸς δὴ] at which, or by reference to what has been
already written by me (short and summary as it is), you are
enabled, while you read it, to apprehend my insight into the
Mystery of your own privileges in the Body of Christ.
δ. ἑτέραι] Elz. prefixes ἐν, which is not in the best MSS.
and Edd. The sense is, it was not made known ἐο other ages.
And then he qualifies this, and explains it by the epexegesis τοῖς
υἱοῖς τῶν ἀνθρώπων, i.e. to the sons of men, that is to say, fo un-
regenerate Reason, not enlightened by the Holy Spirit, the
Giver of all knowledge of the hidden things of God.
He does noé mean to say that this Mystery was wholly con-
cealed from aii in past ages; for (as 3. Jerome and others ob-
serve here) it was foretold by the Prophets in the Old Testament,
and was confirmed by the Apostles by an appeal to the previous
testimony of the Prophets. See the argument of St. James in
the Council of Jerusalem (Acts xv. 16, 17), and of St. Paul at
Antioch in Pisidia (xiii. 47), and to the Romans (i. 2—5; ix. 24;
x. 19; xvi. 27). But what he means is, that it was not revealed
to the sons of men, to the whole human race, nor was it revealed
40 fully as it is now. See Chrysost. and Theodoret here, and
particularly the full exposition of S. Jerome.
1. ἐγενήθην) ‘factus sum’ (Vulg.). I was made, I became,
so by God’s grace. Cp. above, 1 Thess. i. 5,6; ii. 5.7. This
is the reading of A, B, D*, F, G, and is preferable to that of Elz.
ἐγενόμην.
8. τῷ ἐλαχιστοτέρῳ)] less than the least. On this form of
double comparison, expressive here of deep humility, cp. 3 John 4,
μειζότερος. Winer, § 11, p. 65. Lobeck, Phryn. p. 136.
As to St. Paul’s estimate of himself, apart from what he was
by divine grace as the Apostle of Christ, see above on 1 Cor. xv.
8, ὡσπερεὶ τῷ ext pdpari ὥφθη κἀμοὶ, and on 2 Cor. xi. 33.
He represents his own Jitéleness and lowness of estate as a
fit reason why he should have been specially chosen by God’s
grace to preach the Gospel to the Gentiles, who were regarded by
the Jews as outcasts from God.
Humility is the path to honour. ‘“ Omnibus infimior Paulus ;
idcirco major.’’ Jerome.
— τὸ--πλοῦτος)] See i. 7.
— ἀνεξιχνίαστον) ‘ Divitias anté investigabiles, nunc aper-
tas.” Jerome. ‘‘ Thy way is in the sea, and Thy paths in the
great waters, and Thy footsteps are not known'’ (Pa. Ixxvii. 19).
9. οἰκονομία] So the majority of the best MSS. and Editions.
Elz. has κοινωνία,
— τῷ τὰ πάντῃ ericavri] to Him Who created all things.
The Apostle uses these words lest it should be imagined that,
because the Mystery was hidden in God, and was not revealed by
Him to the world in pust ages, it was not His own dispensation.
Its existence in His own Mind, its concealment from the World,
ite Revelation were all ordered by Him.
The words διὰ Ἰησοῦ Χριστοῦ, which are added here in
D***, FE, I, K, and by many of the Fathers and by Elz., but are
not in A,B, C, D*, F, G, nor in the Latin Fathers generally,
were used as an argument by the Arians to provean inferiority in
Christ. And it may be relevant therefore to add the remarks
τ ΠΕ is upon them (i. p. 130, Defence of some Queries,
ju. xi.)
“The Son of God,’’ you say, ‘is manifestly the Father's
Agent in the Creation of the Universe,” referring to Eph. iii. 9,
and to Heb. i. 2, from whence you infer that He is ‘‘ subordinate
in nature and in power to Him.” You insist much upon the
distinction δὲ αὐτοῦ and ὑπ᾽ αὐτοῦ, explaining the former of an
instrumental, and the latter of an efficient cause. As to the
Son's being agent with, or assistant to the Father, in the work of
Creation, we readily admit it, and even contend for it. The
Father is primarily, and the Son secondarily, or immediately,
Author of the world; which is so far from proving that He is
inferior, in nature or powers, to the Father, that it is rather
a convincing argument thet He is ὁρμαὶ in both. A subordina-
tion of order, but none of nature, is thereby intimated.
As to the distinction between 8? αὐτοῦ and ὑπ᾽ αὐτοῦ, per
quem and ex guo, or the like, it can be of very little service
to your cause. The preposition διὰ, with a genitive after it,
is frequently used, as well in Scripture, as in ecclesiastical
writers, to express the efficient cause, as much as ὕπὸ, or ἐκ,
or πρὸς, or any other. So that the argument drawn from the use
of the prepositions, is very poor and trifling, as was long since
observed by Basil the Great, who exposes its author and inventor,
Aétius, for it. Please but to account clearly for one text out of
many (Rom. xi. 36), ‘‘ Of him, and through him (δ αὐτοῦ), and
to him, are all things: to whom be glory for ever.’’ If you un-
derstand this of the Father, then, by your argument from the
phrase 8° αὐτοῦ, you make Him also no more than an instru-
mental cause; if you understand it of more persons, here is an
illustrious proof of a Trinity in Unity.
10. ἵνα γνωρισθῇ x.7.A.] in order that the manifold wisdom
of God might now be made manifest to the Powers and Au-
thorities in the heavenly places, by means of the Church.
Therefore the Cross of Christ was not only a blessing fo us,
bat even to the Angels themselves; and it revealed to them
a Mystery which they did not know before (cp. 1 Pet. i. 12).
Jerome.
Compare what St. Paul declares to the Bishop of Ephesus,
viz. that by His Incarnation on Earth the Son of God was “seen
of Angels.” (1 Tim. iii. 16.)
Let us not imagine then that the Church is only the depo-
sitory of Faith; she is also a treasury of Knowledge and Wisdom
for others. Jerome.
Thou, O Paul, enlightenest Angels and Archangels. Yes.
The Mystery had been Atdden in God; but it is now revealed by
the ministry of the Church. Chrys.
Hence also Jgnatius does not hesitate to say (ad Smyrn. 6),
Let no man deceive himself. Even the heavenly powers them-
selves, and the Glory of Angels, and the Rulers, both visible and
invisible, will be condemned, unless they believe in the blood of
Christ.
Mysterious and marvellous privilege of the Church to be as
a speculum to minister Light to Angels! How eralted is the
notion thus afforded of the dignity of the Holy Scriptares,
which are the Luminaries of the Church (Ps. cxix. 105). She is
the golden Candlestick. But God’s Word is the Light which is
poured into her, and streams forth through ber to the World.
See below on Rev. i. 12; xi. 4.
Hence, as the Ark which enshrined the Law was the Throne
of God, sitting between the Cherubim in the Holy of Holies,
so the Triune God is revealed as enthroned in the Heavenly
Church on the Fourfold Gospel, the Evangelic Cherubim
ree in their several faces the Fourfold character of CuarsT
imeelf), and as worshipped by them, leading the Chorus of Uni-
versal Praise to the Ever-Blessed Trinity. See on Rev. iv. 6—9.
The word woAuwolx:Aos is used by Euripides (Iph. Taur.
1149) as an epithet of embroidered garments, and by Eubulus
(Athen. xv. p. 679, D) to signify the many variegated hues of a
288
EPHESIANS I. 11—19.
σοφία τοῦ Θεοῦ, |! κατὰ πρόθεσιν τῶν αἰώνων, ἣν ἐποίησεν ἐν Χριστῷ ᾿Ιησοῦ
a oe A 19% 2
k John 10. 9.
k John 10. 9 ry Κυρίῳ ἡμῶν... ἐν @ EXO
θήσει διὰ τῆς πίστεως αὐτοῦ.
eon
ὑμῶν.
ἄνθρωπον, 1"
ᾧ ἔχομεν τὴν παῤῥησίαν, καὶ τὴν προσαγωγὴν ἐν πεποι-
1δῚ Διὸ αἰτοῦμαι μὴ ἐγκακεῖν ἐν ταῖς θλίψεσί μου ὑπὲρ ὑμῶν, ἥτις ἐστὶ δόξα
4 Τούτου χάριν κάμπτω τὰ γόνατά μου πρὸς τὸν Πατέρα, 1" ἐξ οὗ πᾶσα
πατριὰ ἐν οὐρανοῖς καὶ ἐπὶ γῆς ὀνομάζεται, 16 "' ἵνα δῴη ὑμῖν κατὰ τὸ πλοῦτος
τῆς δόξης αὐτοῦ δυνάμει κραταιωθῆναι διὰ τοῦ Πνεύματος αὐτοῦ εἰς τὸν ἔσω
κατοικῆσαι τὸν Χριστὸν διὰ τῆς πίστεως ἐν ταῖς καρδίαις ὑμῶν,
8 ἐν ἀγάπῃ ἐῤῥιζωμένοι καὶ τεθεμελιωμώνοι, ἵνα ἐξισχύσητε καταλαβέσθαι σὺν
tel ~ er , Ν , Ν Lag \ Ld a 9 19 aA ao A
πᾶσι τοῖς ἁγίοις, τί τὸ πλάτος Kal μῆκος καὶ βάθος καὶ ὕψος, 19 γνῶναί τε THY
rich chaplet of flowers; hence it is rendered many coloured by
the Arabic Version here.
So is God’s wisdom infinite in variety, richness, and beauty,
and sdapting itself to all the needs of man, in every age, and of
every creature.in the world, .
__. Fora specimen of its yariety, see the instance noted by Our
Blessed Lord, Matt. xi. 18, 19.
This remarkable statement of the Apostle, that the Angele
themselves are indebted to the Church of Christ for illumination
in the Mysteries of the Gospel, would be a very profitable one to
the Colossians, and other Christians of Asia, who had been be-
iled by false teachers into worship of Angels (Col. ii. 18).
his and other truths contained in this Epistle to the Ephesians,
and especially its clear language on the unapproachable Majesty
of Christ, God manifest in the flesh, would render this Epistle to
the Ephesians very salutary and seasonable for the use of the
ao See below, Col. iv. 16, and Introduction to that
AL had | He made effectual. ne
12. διὰ τ. πίστεως αὐτοῦ] through the faith of which He is
the author and finisher (Heb. xii. 2), the source and the end.
18. Διὸ αἰτοῦμαι μὴ ἐγκακεῖν] Wherefore I beseech you not
to faint in my tribulations. Do not suppose that J faint in my
afflictions. I, a prisoner at Rome, exhort you Ephesians not to
faint in them. Why should he fear that they might faint in Ais
trials? Because seeing him, who was Christ’s chosen champion,
and one who prof to be endued with supernatural powers,
afflicted and outraged by the World for preaching the Gospel,
they might be tempted to imagine that his professions were
untrue, and that the World was stronger than Christ. Thus
they might be offended, and perplexed, and falter in the faith.
Hence St. Paul praises the Galatians for not ‘despising his
infirmity in the flesh. (Gal. iv. 14.)
“ Non itaque mirum est, si pluribus Paulo angustiis coarctato,
Ephesii tentabantur, et habebant necessarium orationum ejus
auxilium, ne deficerent in pressuris suis . . . quas propterea patie-
batur quia Evangelium preedicabat.’’ S. Jerome. Cp. note on
Acts xiv. 22.
He therefore beseeches them not to faint in Ais tribulations,
and he prays God to give them strength to endure unto the end
(v. 14—16). By the former prayer he shows the freedom of
their will, and by the latter prayer he shows their need of divine
grace. Augustine (Serm. 163). ᾿
On ἐγκακεῖν, seo Gal. vi. 9.
14. κάμπτω τὰ γόνατα] I bow my knees. A remarkable ex-
pression. He speaks the “bending of the knee” as a
synonym for prayer. A posture commended by Christ’s example
in prayer (Luke xxii. 41), St. Stephen's (Acts vii. 60), St. Peter’s
(Acts ix. 40), St. Paul’s, and his company on the sea shore (Acts
xxi. 5), and prescribed by God Himself (Rom. xiv. 11). As to
its use in the early Church, see the passages in Suicer’s Thee. v.
γονυκλισία.
— πρὸς τὸν Πατέρα] Elz. adds τοῦ Κυρίον ὑμῶν ᾿Ιησοῦ
Χριστοῦ. Not in A, Β, Ο, nor in some Fathers and Versions,
and expunged by Lachm., Tisch., Riickert, Harless, Meyer,
Ellicott, Aff., but found in D, E, F, G, I, K, and Chrys., August.,
Theodoret.
The internal as well as external evidence seems to prepon-
derate against the addition; and even if it be genuine, the ἐξ of
would refer rather to πατέρα, as δῴη, which follows, undoubtedly
does. And see Jerome’s note here, who says, “" simpliciter ad
Patrem legendum, non ut in Latinis Codicibus additam est, ad
Patrem Domini Nostri Jesu Christi.”
Indeed, the whole tenour of this Epistle is so ordered as to
display God the Fatuer as the Beginning and Origin, the
Author and Giver of all things, and as having a Paternal Rela-
tion to all things in heaven and earth, and so giving a Name to
all things: which is a proper act of Paternity.
The act of Adam, the Father of the Human Family, as
recorded in the Book of Genesis (ii. 19), giving a Name to all
creatures, in his character of the Common Parent of Mankind,
and Lord of. all Creatures, and 80 constituted by God, the Uni-
versal Father, as His Vicegerent upon earth, was like an earthly
reflexion of God’s own paternal attributes and sovereign pre-
rogatives.
As to the phrase itself, where πατὴρ is put absolutely with-
out 8 genitive, cp. 1 Cor. viii. 6, εἷς Θεὸς ὁ πατὴρ, ἐξ οὗ τὰ πάντα
καὶ ἡμῶν εἰς αὑτὸν, δὰ Eph. v. 20, τῷ Θεᾷ καὶ πατρί. Phil.
ii. 11. Col. i. 12.
15. πᾶσα πατριά)] Every family. πατριὰ = Heb. Ὁ
(meschpachah), and used for it by LXX in Exod. vi. 15. 17. 19.
Lev. xxv. 10. Deut. xxix. 18. Ps. xxi. 30. See Luke ii. 4.
Acts iii. 25, πᾶσαι al πατριαὶ τῆς γῆς. “ Cognatio vel familia.”
Jerome. Cp. Winer, § 18, p. 101.
All the Families of heaven and earth derive their name from
Him; that is, they all proceed from Him, and are subject to Him,
as the Universal Father of all.
To impose a name was a mark of property in, and lordship
over, the thing named, and was the ial prerogative of father-
hood.. Cp. Gen. ii. 19. Isa. Lxiii. 19. Jer. vii. 10; xiv. 9. Dan.
ix. 18. Luke i. 18. 62.
Abraham, the Father of many Nations (Gen. xvii. 5), was
(as well as Adam, the Father of the whole Human Family) an
earthly Representative of the Almighty Father of all, particularly
in giving up his son; and as the Patriarch in whose seed “ alZ
JSamilies of the earth should be blessed’ (Gen. xii. 3. xxviii. 14),
who, by Faith in Christ, should call Abraham their father (Rom.
a 12. 16), and be called children of Faithful Abraham. (Gal.
iit, 8
x all families of the faithful are named from Abraham
their Father, and as all the families of mankind, according to the
flesh, are named from‘ Adam their Father, so all the families in
heaven and earth are named from God their Father, from Whom
they all come, and in Whose Son they all are blessed.
Since God is the Universal Father of Angels and Men,
St. Paul prays to Him to strengthen the Gentiles now incor-
Pag in one Body under Christ, Who is Lord of Angels and of
en.
16. δῴη] Lachmann and Rickert have admitted δῷ, from
A, B, C, F, G, and so Meyer. Cp.i.17. But (as Ellicott ob-
serves) it seems hardly probable that δῷ would have been altered
into the rarer form δῴη.
18. ἐῤῥιζωμένοι καὶ τεθεμελιωμένοι)] Rooted as a plant, and
therefore alive and always growing—and grounded as a building,
and therefore firmly established—in Love. And so he says to
the Corinthians, “‘ Ye are God’s husbandry, ye are God’s build-
ing” (1 Cor. iii. 9, and cp. Col. ii. 7). Origen.
+ — τί τὸ πλάτος κιτ.λ.} what is the breadth, &c. The Ever-
lasting Worp extended Himeelf in every direction: in height by
Creation, in depth by His Incarnation, and in His descent into
Hell, and in breadth by filling the World with His Light and
Glory. Athanas. (de Incarn. § 16.)
The Expositor of this text in the present age, even at the
risk of being charged by some with indulging in fanciful specula-
tions, can hardly afford to forget that the ancient Church loved to
contemplate the Croes of Christ, dying for the sins of the whole
world, as expressing by its quadriform dimensions the Uni-
versality of those attributes here ascribed by the Apostle to God’s
love in Christ.
The Cross of Christ bas all the dimensions of which the
EPHESIANS ΠΙ. 20, 21.
ΙΝ. 1—4. 289
ὑπερβάλλουσαν τῆς γνώσεως ἀγάπην τοῦ Χριστοῦ, iva πληρωθῆτε els πᾶν τὸ
πλήρωμα τοῦ Θεοῦ.
o Rom. 16. 26.
Jude 24.
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νοοῦμεν, κατὰ τὴν δύναμιν τὴν ἐνεργουμένην ἐν ἡμῖν, 3) αὐτῷ ἡ δόξα ἐν τῇ
ἐκκλησίᾳ ἐν Χριστῷ ᾿Ιησοῦ, εἰς πάσας τὰς γενεὰς τοῦ αἰῶνος τῶν αἰώνων !
ἀμήν.
IV. 1" Παρακαλῶ οὖν ὑμᾶς ἐγὼ ὃ δέσμιος ἐν Κυρίῳ ἀξίως περιπατῆσαι τῆς
κλήσεως ἧς ἐκλήθητε, 3" μετὰ πάσης ταπεινοφροσύνης καὶ πρᾳότητος, μετὰ
μακροθυμίας ἀνεχόμενοι ἀλλήλων ἐν ἀγάπῃ, ὃ
τοῦ Πνεύματος ἐν τῷ συνδέσμῳ τῆς εἰρήνης. 4 Ἔν σῶμα, καὶ ἐν Πνεῦμα,
Apostle speaks. By it He ascended up on high and led captivity
captive (Eph. iv. 8); by it He descended to the lowest parts of
the earth, and by it He extendeth Himeelf to the length and
breadth of the whole world. Origen.
In the elevation of the Cross we see an emblem of His divine
power ; in its depression we recognize His human condescension ;
in its extension we see an image of the diffusion of the Gospel
throughout the world, and of the union of all men in Him.
Severian (in Caten&, p. 162).
The Apostle, writing to the Ephesians, pourtrays, in the
form and figure of the Cross, Christ’s Power extending to all
things and uniting all things. Gregory Nyssen (c. Eunom. Orat.
iv. p. 582). And S. Jerome says, ‘“‘ Hec universa de Cruce
Domini Nostri Jesu Christi intelligi queunt.”’
See also Bp. Pearson on the Creed, Art. iv. p. 385, note.
5. Augustine often applies the dimensions of the Cross to
illustrate the true character of the spiritual life of those who are
crucified to the world in Christ. The firmness and stability, the
heavenward tendency, the wide extension of the Cross, symbolize
the constancy, and faith, and hope, and expansive charity of the
Christian. See Epist. 140, c. 64, in Joann. Tract. 118, § 5, in
Ps. ciii. § 14.
He who is crucified with Christ, and extends himself as it
were together with Christ upon the Cross, comprehends (kara-
λαμβάνει) what is the breadth, and length, and depth, and height.
Origen. And so Jerome here.
19. γνῶναι-- ὑπερβάλλουσαν τῆς yrdoews] to know the love
which surpasses the knowledge. So Homer, ll. xxiii. 847, ἀγῶνος
ὑπέρβαλε. This hyperbole describes the work of the Spirit.
Although the love of Christ surpasseth all Auman know-
ledge, yet ye shall know it, if ye have Christ dwelling in you ;
and not only so, but ye shall be filled up to all the fulness of
God. Chrys.
— εἰς way τὸ πλήρωμα τοῦ Θεοῦ] In order that by virtue of
your mystical incorporation and indwelling in Christ, Who is
God as well as Man, and in Whom dwelleth all the fulness of the
Godhead bodily (Col. ii. 9), and of Whose fulness ye have all
received (Jobn i. 16), ye His members may have your life hid
with Christ in God (Col. iii. 3), and may increase with the in-
crease of God (Col. ii. 19), and be filled up to the fulness of
God.
On πληρωθῆτε els see Winer, p. 194.
21. ἐν τῇ ἐκκλησίᾳ] A, B, C, add xa), and so some Versions,
and Lachmann, Rickert, and Ὁ", F, G, have ἐν Χ. Ἰ. καὶ τῇ
ἐκκλησίᾳ. Probably this variation arose from the position of the
word ’ExxAnolg in the original before Χριστῷ ᾿Ιησοῦ.
The ing in the text is supported by D**, I, K, most
Cursive MSS., and the Greek Fathers, and is adopted by almost
all the Editors except those above named.
As to the sense, Christ is medium unionis, the Corner-Stone
(ii. 20), wherein both sides of the building unite, or like the ladder
whereon Jacob saw angels ascending and descending. (Gen. xxviii.
12; cp. John i. 51.) All intercourse betwixt heaven and earth,
God and man, is through Him. If any grace come from God to
us, it is by Christ. If any glory come from us to God, it is by
Christ too. Unto Him be glory in the Church by Christ Jesus.
(Eph. iii. 21.) Bp. Sanderson (i. 343).
— eis πάσας τὰς γενεὰς κιτ.λ.} to all generations of the Age
of Ages (i.e. of Eternity). The antiquity of this form of ascrip-
tion of Glory is testified even by its perversion on the part of the
Valentinian Heretics, of whom it is recorded, that ““ Paulum
manifestissimé dicunt Aonas nominare sepissimé, adbuc etiam
et ordinem ipsorum servare sic dicentem, in universas genera-
tiones seculi seculorum.”” (Eph. iii. 21.) Irenaeus (i. 3).
And yet in this expression of the Apostle himself, some have
found traces of Gnosticism! as Baur, Paulus, p. 433. See the
note in Ellicott’s excellent edition, p. 63.
Vou. Il.— Parr III.
ch. 1. 6.
1 Chron, 29. 11.
σπουδάζοντες τηρεῖν THY ἑνότητα *
c Rom. 12. δ, 10.
1 δον. 12. 4, il.
ch. 2. 16.
The ὁ αἰὼν τῶν αἰώνων is the “Age of Ages,”—namely, Eter-
nity; and the πᾶσαι al γενεαὶ are all its generations; and the
ascription of Glory to God is “for all the Generations of Eter-
nity,” for ever and ever, world without end. Amen.
Cu. IV. 1. Παρακαλῶ --ἀκλήθητε)] Hence the imitator of
S. Ignatius to the Church of Antioch (c. 1): παρακαλῶ οὖν
ὑμᾶς ὁ δέσμιος ἐν Κυρίῳ ἀξίως περιπατῆσαι τῆς κλή-
σεως ἧς ἐκλήθητε. :
On the attraction in ἧς ἀκλήθητε seo i. 6. 2 Cor. i. 4.
Winer, § 24, p. 148. on
2. Ss Tare wns] all lowliness of mind. A phrase
used by St. Paul in his address to the Ephesian Presbyters, Acts.
xx. 19.
— ἀνεχόμενοι) On the transition to the nominative after
ὑμᾶς cp. i. 18. Winer, § 63, p. 505.
8. σπουδάζοντες] ‘ studentes;’ earnestly desiring and en-
deavouring.. A strong word, as Archbp. Laud has observed in
his Sermon on this text (Serm. vi. Works, i. pp. 155—182),
where he says, “ Keep then the Unity of the Spirit; but know _
witbal (and it follows in the text, Eph. iv. 3), that if you will
keep it, you must endeavour to keep it. For it is not 80 easya —
thing to keep Unity in great bodies as it is thought; there goes ~
much /abour and endeavour to it. The word is σπουδάζοντες,
study, be careful to keep it. And the word implies such an
endeavour as makes haste to keep; and indeed no time is to be
lost at this work.” ᾿
A salutary and seasonable admonition for those who have
little regard for Unity in the Church of Christ, and who appear
to be almost as eager to break it, as they ought to be earnest to
it.
— τὴν ἑνότητα τοῦ Πνεύματος κιτ.λ}λ The Unity of the
Spirit grounded in internal affection, is to be shown by the bond
of Peace, manifested in external profession and action.
The one is the unity of faith, the other of practice; the one
of doctrine, the other of discipline and polity. Both are neces,
sary. Hence S. Ignatius (ad Magn. 13) speaks of the duty of
Church-Communion, ὑποτάγητε τῷ ἐπισκόπῳ καὶ ἀλλήλοις ἵνα
ἕνωσις J σαρκική τε καὶ πνευματική.
Like-mindedness is that which joineth all; and in the well-
joining of all consists the strength of the Structure. Cp. Col. iii.
14. Phil. i. 22. Bp. Sanderson, i. Ὁ. 349.
St. Paul dwells here on ἑνότης, unity, and repeats the word
εἷς, one, no less than seven times in the two following verses.
Such is the stress laid by him on Unify.
S. Ignatius, in addressing the Ephesian Church (c. 1),
speaks of it as προωρισμένην πρὸ αἰώνων εἶναι ἡνωμένην. Cp.
Ignat. ad Magnes. 7, where he seems to have had in his mind
these and the following words of St. Paul.
4. Ἐν σῶμα] One Body. All the faithful every where who ever
have been, or are, or will be. Chrys. Charity binds together
those who are united by the Spirit, and knits them into the one
Body of Christ. Origen.
Hence it is justly argued, that the Church upon Earth is a
Visible Society, distinguished by certain sensible tokens.
As those everlasting promises of love, mercy, and blessed-
ness, belong to the mystical (i.e. invisible) Church, even so, on
the other side, when we read of any duty which the Church of
God is bound unto, the Church whom this doth concern is a
sensibly known Company. And this Visible Church in like sort
is but one, continued from the first beginning of the world to the
last end. Which Company being divided into two moieties, the
one before, the other since, the coming of Christ ; that part which
since the coming of Christ partly hath embraced, and partly shall
hereafter embrace, the Christian Religion, we term, as by a more
proper name, the Church of Christ. And therefore the Apostle
affirmeth plainly of all men Christian, that be they ipl or Gen-
P
‘
‘
290
ἃ 1 Cor. 8. 4, 6.
ἃ 12. δ.
e Mal. 2. 10.
1 Cor. 12. 6. 5 ΒΗ a
εν πᾶσιν pty.
f Rom. 12. 8, 6.
1 Cor. 12. 11.
Ps. 68. 18.
1. 2. 15.
h John 8. 15.
& 6. 62.
i Acts 2, 88.
EPHESIANS IV. 5—10.
καθὼς καὶ ἐκλήθητε ἐν μιᾷ ἐλπίδι τῆς κλήσεως ὑμῶν, ὅ “ εἷς Κύριος, pia πίστις,
ἐν βάπτισμα, ὅ " εἷς Θεὸς καὶ Πατὴρ πάντων, ὁ ἐπὶ πάντων καὶ διὰ πάντων καὶ
1 τ Ἑνὶ δὲ ἑκάστῳ ἡμῶν ἐδόθη ἡ χάρις κατὰ τὸ μέτρον τῆς δωρεᾶς τοῦ
Χριστοῦ. 8.5 Διὸ λέγει, ἀναβὰς eis tos ἠχμαλώτευσεν αἰχμαλωσίαν,
ἔδωκε δόματα τοῖς ἀνθρώποις. 59" Τὸ δὲ, ἀνέβη, τί ἐστιν, εἰ μὴ ὅτι καὶ
κατέβη εἰς τὰ κατώτερα τῆς γῆς;
Wig
6 καταβὰς αὐτός ἐστι καὶ ὁ ἀναβὰς
ε , , a 5 a 9 , ἐν ,
σπυπεέερανὼ πάντων Τῶν οὐρανῶν, να πληρώσῃ τα πᾶντα.
tiles, bond or free, they are all incorporated into one company,
they all make but one body. The unity of which visible body and
Church of Christ consisteth in that unjformily which all several
persons thereunto belonging have, by reason of that one Lord
whose servants they all profess themselves, that one Faith which
they all acknowledge, that one Baptism wherewith they are all
initiated. Hooker (iii. 1).
The practical inferences from this may be thus expressed ;
St. Paul exhorting the Ephesians, his disciples, to the main-
tenance of charily and peace among themselves, doth for induce-
ment to that practice represent the unity and community of those
things which jointly did appertain to them as Christians; the
unity of that Body whereof they were members; of that Spirit
which did animate and act them; of that Hope to which they
were called ; of that Lord Whom they all did worship and serve ;
of that Faith which they did profess; of that Baptism whereby
they were admitted into the same state of duties, of rights, of
privileges ; of that one God and universal Father, to Whom they
ad all the same relations. He beginneth with the unify of the
Body ; that is, of the Christian Church. Barrow (vi. p. 495, on
the Unity of the Church).
— ἕν Πνεῦμα] one Spirit. Compare the words of one of
St. Paul’s fellow-labourers: Ἱνατί ἔρεις καὶ σχίσματα ἐν ὑμῖν;
Rh οὐχὶ ἕνα Θεὸν ἔχομεν, καὶ ἕνα Χριστὸν, καὶ ἐν Πνεῦμα τῆς
χάριτος τὸ ἐκχυθὲν ἐφ᾽ ἡμᾶς, καὶ μία κλῆσις ἐν Χριστῷ.
The Apostle teaches us that there is “one Body ;᾽᾽ but this
Body lives, does it not? Yes. Whence? From the one Spirit.
‘What our soul is to our bodies, that the Spirit is to the members
ao Christ, to the Body of Christ, the Church. Augustine (Serm.
Ὁ εἷς Κύριος one Lord,—whence the Church has derived her
name 88 Κυριακὴ, the Lord’s House.
— μία πίστις one faith. See on Rom. xii. 6.
— ἕν βάπτισμα] one Baptism. “ Unus omnino baptismus
est nobis . . . ex Apostolicis literis. Quoniam unus Dominus,
et unum Baptisma, et una Ecclesia.” Tertullian (de Bapt. 15).
Hence he argued against iteration of Baptism: ‘ Semel ergo
aay inimus, seme! delicta diluuntur; felix aqua quod semel
ablui
6. πᾶσιν] Elz. adds ὑμῖν, which is not found in A, B, C.
And ἢ, E, F, G, I, K, and many Cursives, have *uiv,—and so
Trenaus, ii. 2: ‘‘Unus Deus Pater, Qui super omnes et per
omnia et in omnibus nodis ;”” and so again iv. 20, and v. 18; and
this seems to be the true reading.
7. ‘Evl δὲ ἑκάστῳ ἡμῶν ἐδόθη ἡ χάρι] There is one Spirit ;
and ail have spiritual blessings in common, without respect of
persons, sufficient for their salvation. But each of us has also
some special grace. This grace is a gift from God; and these
gifts are proportioned, not according to the measure of the reci-
pient—for God's grace can make men capable of receiving what
otherwise they could not receive—but they are distributed ac-
cording to the measure of God's free bounty ; they are to be
regarded as such, “lest any man should boast’ (Eph. ii. 9), as if
he himself were in some respect the cause of the graces which he
receives from God. See above, 1 Cor. vii. 17. Rom. xii. 3.
There is therefore unity in diversity. There are diversities
of gifts; but it is the same Spirit, Who bestows them as He
wills, and they are all given for one end,—the edification of the
One Body of Christ ; and they are to be exercised for that end in
a spirit of unity, humility, and love. See 1 Cor. xii. 4—31,—the
best exposition of this passage.
8. Awd λέγει) God says, Ps. Ixviii. 18. See Justin M. c.
Tryphon. §§ 39. 87, where he adopts St. Paul’s argument, and
applies that Prophecy to Christ sending the gifts of the Holy
Spirit from heaven after His Ascension; and 20 Tertullian, c.
Marcion. v. 2, who, as well as Justin, applies the prophecy of
Joel ii. 28 to the same effusion and bestowal of supernatural
gifts (cp. Acts ii. 17, 18), and thus shows the Harmony of the
New Testament with the Old. So also Jreneus, ii. 20.
It is evident, therefore, that the primitive Christian writers
were convinced of the propriety of St. Paul’s application of the
eee of the Psalmist to the Ascension of Christ and its
its
The original words of the Psalmist are nq3 ni:np Ary,
thou hast received gifts in the man. Thou (Who hast gone up on
high and hast led captivity captive) bast received gifts in the
human race collectively.
It may therefore be said, is there not a discrepancy here?
The Psalmist says, “Thou hast received,” but the Apostle
says, ‘‘ He gave.”
Let it however be observed, that the Psalmist adds, “even
for the rebellious, that the Lord God might dwell with them.”
Here is plainly involved the act of giving.
Hence, since the Apostle was speaking of God's gifts by
Christ (v. 7), it was quite competent to him, for brevity’s sake,
to speak of Christ’s giving those gifts, which at His Ascension
He received in order to give. Cp. Surenhus. p. 585. And this
is a common use of the Hebrew verb mj) (perhaps connected
with the Greek λαγχάνω, λάχος), which often signifies to fetch, i. e.
for the use of another. See Gen. xviii. 5; xxvii. 13; xxxviii. 6;
xiii. 16. Exod. xxv. 2. 1 Kings xvii. 10. 2 Kings vi. 13.
As to the word oiy3 (δα Adam), its literal signification is,
“in the Adam, or man.”
And it was in His character as “the Man,” ‘‘the Second
Adam," the Representative and Head of erate and Re-
deemed Humanity, that Christ ascended into Heaven, and carried
our Nature to the Right Hand of God. It was in His exalted
Humanity that our second Adam acquired gifts in Himself, and
gave gifts to His whole human family; it was in His nature as
Man that our Head received and gave gifts to all His Members.
The reception of those Gifts in Him and by Him, in His
Humanity, as our second Adam, virtually implied the donation of
those gifts to us, who are mystically united as one body in Him,
just as the reception of the priestly unction by Aaron, the type of
Christ, on his head, was the effusion of it on his beard and on
the skirts of his clothing. (Ps. cxxxiii. 2.)
It is not necessary to say that the 2 in Oz marks a “‘dati-
vas commodi,” and means “fur men,” in the original, though
doubtless this signification is implied, because whatever is re-
cee by Christ in our Nature, is received for the benefit of our
ature.
9. Td δὲ, ἀνέβη] On this citatory use of the article τὸ, see
Heb. xii. 27. It is similarly prefixed to sentences. Mark ix. 3.
Acts iv. 21; xxii. 37. Rom. viii. 26; xiii. 9. 1 Thess. iv. 1.
— καὶ κατέβη] Els. adds πρῶτον, not in the best MSS.
and Edd.
— εἰς τὰ κατώτερα] A, B,C, I, K add μέρη, but it is not
in D, E, F, G, nor in the most ancient Fathers, and it is rejected
by Tisch., Meyer, Ellicott, Alford.
What is the region meant here by the lower parts of the
?
(1) Some understand it simply as the Earth, to which Christ
came down by His Incarnation. See Bp. Pearson, Art. νυ. p. 429.
| Cp. John iii. 13, where our Lord says, ‘‘No man ascended up to
Ponca! but He that came down from heaven.” And 80 Dr. South,
| But this interpretation seems hardly consistent with the com-
parative partitive words xarérepa τῆς γῆς.
| And therefore we are Jed to understand them—
(2) as signifying that lower region to which Christ descended
at His Death.
This interpretation is that which was generally accepted by
the ancient Church.
Thus Irenaeus says, v. 31, “Tribus diebus conversatus est
ubi erant moriui.”” And then he quotes our Lord’s words con-
cerning Himself, as being three days and three nights in the
heart of the earth, and then he cites the present text.
So Tertullian (de Anima, 55), ‘ Formé humans mortis
EPHESIANS IV. 11—19.
291
11 * Kal αὐτὸς ἔδωκε τοὺς μὲν ἀποστόλους, τοὺς δὲ προφήτας, τοὺς δὲ evayye- x Acts 21. 8,
λιστὰς, τοὺς δὲ ποιμένας καὶ διδασκάλους, 13' πρὸς τὸν καταρτισμὸν τῶν ἁγίων,
εἰς ἔργον διακονίας, εἰς οἰκοδομὴν τοῦ σώματος τοῦ Χριστοῦ, | μέχρι καταστή-
σωμεν οἱ πάντες eis τὴν ἑνότητα τῆς πίστεως καὶ τῆς ἐπιγνώσεως τοῦ Υἱοῦ τοῦ ἃ
Θεοῦ, εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ Χριστοῦ"
14m? é
om. 12. 7.
1 Cor. 12. 28.
2 Tim. 4. δ.
1 Rom. 12. 5.
1 Cor. 12. 37.
ἵνα μηκέτι ὦμεν νήπιοι, κλυδωνιζόμενοι καὶ περιφερόμενοι παντὶ ἀνέμῳ τῆς Bs 28.9.
διδασκαλίας, ἐν τῇ κυβείᾳ τῶν ἀνθρώπων, ἐν πανονργίᾳ πρὸς τὴν μεθοδείαν τῆς ὃ
& .
πλάνης" 15 " ἀληθεύοντες δὲ ἐν ἀγάπῃ αὐξήσωμεν εἰς αὐτὸν τὰ πάντα, ὅς ἐστιν Hed. 15..
ἡ κεφαλὴ, Χριστὸς, 15" ἐξ οὗ πᾶν τὸ σῶμα συναρμολογούμενον καὶ συμβιβα- 55 2.
, AY , ε A A > , > 9 , 3 εν» ε»,
ζόμενον διὰ πάσης ἁφῆς τῆς ἐπιχορηγίας κατ᾽ ἐνέργειαν ἐν μέτρῳ ἑνὸς ἑκάστου
μέρους τὴν αὔξησιν τοῦ σώματος ποιεῖται εἰς οἰκοδομὴν ἑαυτοῦ ἐν ἀγάπῃ.
o Rom. 12, δ.
1 Cor. 12. 27.
Col, 2. 19.
17 ® Τοῦτο οὖν λέγω καὶ μαρτύρομαι ἐν Κυρίῳ, μηκέτι ὑμᾶς περιπατεῖν, καθὼς p Bom. τ.», 18,
ΒΘ. ν᾿ ~ 3
καὶ τὰ λοιπὰ ἔθνη περιπατει ἐν ματα;
τι τοῦ νοὸς αὐτῶν, 18 " ἐσκοτισμένοι τῇ
ὃ ΄ν > 2 a a a a BY ΝΥ ¥ ΝΥ 3 om. 8.
ιανοίᾳ ὄντες, ἀπτηλλοτριωμένοι τῆς ζωῆς τοῦ Θεοῦ, διὰ THY ἄγνοιαν τὴν οὖσαν Gad’.
ἐν αὐτοῖς διὰ τὴν πώρωσιν τῆς καρδίας αὐτῶν,
a > ’ 3 > ,ὔ > ’ , > Ἂ »,
παρέδωκαν τῇ ἀσελγείᾳ εἰς ἐργασίαν ἀκαθαρσίας πάσης ἐν πλεονεξίᾳ.
~ 1 Pet. 4. 8.
ch. 2. 12.
1.
Col. 1. 21.
1 Thess. 4. 5.
Jame: 4. 4.
r Rom. 1. 24, 26,
l9r_% πη λ' , ε N
olTwes ἀπηλγηκότες EavTous
apud ixferos functus nec anté ascendit in sublimiora coelorum,
quam descendit in inferiora terrarum, ut illic Prophetas et Pa-
i compotes Sui faceret.””
So also c. Praxeam, 30, and cp. S. Cyril Hieros. (Catech. iv.
12, p. 47), with the Benedictine Editor’s note, who refers to
Greg. Nazian. (Orat. xlii.), Augustine (de Genesi ad lit. xii. 33).
See also δ΄. Athanazs. (c. Arian. i. 44, 45, pp. 353, 354), who com-
pares St. Peter’s words (Acts ii. 22—24); and see on Phil. ii. 8.
And so Origen in Matth. Hom. 35, Chrysostom here, and S. Je-
rome, and Theodoret, and Theophylact {who observe that this
text is a refutation of Nestorianism), and Hilary in Ps. lxvii.
§ 19, and Augustine (de Trinitate, x. § 65). Theodoret well
illustrates St. Paul’s words, τὰ κατώτατα τῆς γῆς, by those of the
Psalmist, which were spoken of Christ's death, and which were
probably in the Apostle’s mind, Ps. Ixxxvii. 7, ἔθεντό με ἐν
λάκκῳ κατωτάτῳ. And again, Ps. cxxxix. 15, said first of for-
mation in the darkness of the womb, and next of Resurrection
from the tomb in the earth, ἡ ὑπόστασίς wou ἐν τοῖς κατωτάτοις
τῆς γῆ".
The meaning therefore appears to be, that at His Death
Christ descended into the lower parts of the Earth, His Human
Body being laid in the Grave; and that His Human Soul, sepa-
rated from His body by death, went into the place appointed for
departed and disembodied souls. See on Luke xxiii. 43, and on
1 Pet. iii. 19.
This sense also seems to be most in harmony with what fol-
lows concerning Christ filling all things.
10. ὁ καταβὰς αὐτός ἐστι) See on John iii. 13.
11, αὐτός} ‘ipse, nemo aliug.’ See above, ii. 14; v. 23. 27.
— ἔδωκε] He gave. Their office and qualifications as Apostles
were not from themselves, but all that they had or did or were, was
His gift to them and to the Church. See on v. 7.
God the Father (ἔδωκε) gave Christ as Head to the Church
(see above, i. 21), and put all things under His feet; and Christ,
the Son of God, our Head, being seated in glory at God’s right
hand, gave (ἔδωκε) the gifts of the Holy Ghost, and gave
Apostles.
Thus all gifts in the Church flow to us by the Holy Spirit,
through the Son, from the Father.
Thus also Carist, seated in glory at the Right Hand of God,
is proclaimed the Author and Doer of all that was effected by the
Apostles. He gave Apostles, and He gave all that was given by
them. This is the clue to the right understanding of the design
of the Book written by St. Paul’s companion, St. Luke, “ The
Acts of the Aposties;’’ and these words of St. Paul might well
be prefixed as s Motto to that Divine Book.
See above, Introduction to ‘the Acts of the Aposiles,”
Ῥ. vii—xv, where this subject is more fully considered.
— ἀποστόλους] Apusties. -
Observe St. Paul says that Christ gave some Aposiles; he
does not say that He gave one Apostle to be chief over all,
If, as the Church of Rome affirms, the doctrine of the Su-
premacy of the Pope as the Visible Head of the Church, is the
“res summa Christianitatis,” the main groundwork of Chris-
tianity (to use the words of Cardinal Bellarmine, de Pontifice),
it is incredible that St. Paul, in describing here the fundamentals
of the Church, should have made no mention of that doctrine.
— τοὺς δὲ προφήτα:] and some Prophets. On these offices in
the Church, see notes above on 1 Cor. xii. 28.
Pastore and Teachers are not names of separate orders or
degrees in the Church, but St. Paul intended to indicate thereby
several gifts and functions which might appertain to the same
person. ‘“ Hoc tanquam unum aliquid duobus nominibus am-
plexus est.” Augustine (Ep. 149).
18. μέχρι -- εἰς τὴν ἐνότητα τῆς wlorews] till we all arrive at
the oneness of Faith. Therefore Unity in the Faith is repre-
sented by St. Paul not only as something attainable, but as the
very end and purpose of the Christian life, and as the ripeness
and maturity of the life of the Church, and therefore is proposed
as the proper aim for every Christian. ᾿
Unless we arrive at that ripeness we are described by St.
Paul as mere babes (v. 14, cp. 1 Cor. iii. 1), or as ships without
ballast, tossed about with every wind of doctrine, and never
coming to the‘harbour; or as silly dupes. and victims of the
trickery (κυβεία, properly dicing) of spiritual gamesters.
A solemn warning and stern reproof to the vain-glorious
self-conceit of schism. They who make divisions in the Christian
Church may imagine themselves to be wise, and may vaunt their
own superior intelligence; but the holy Apostle describes them
as mere babes. Cp. Introduction above, p. 276, 7.
— els μέτρον ἡλίκιας τοῦ πληρώματος τοῦ Χριστοῦ] See
iii. 19. The spiritual life is here represented as one of continual
growth (αὔξησις, v. 15) in faith and knowledge, cherished in us,
and strengthened and diffused by means of spiritual gifts from
Christ in His Church; so that our life is gradually extending
itself till it holds communion with the whole Body of Christ, and
circulates, as it were, like blood in every part of it, and partakes
in its fulness, as every drop of water in the sea partakes of the
saltness and movement of the whole.
14. νήπιοι] babes. See 1 Cor. iii. 1.
— ἐν πανουργίᾳ πρὸς τὴν μεθοδείαν τῆς πλάνη5] in imposture
devised for the machination of deceit. Μεθοδεία πλάνης indicates
a certain systematic plan of delusion on the part of those who use
μεθόδους πλάνης Kal? ἡμῶν. Caten. p.172. Cp. vi. 11, and Zo~
naras, who interprets the word by ἐπιβουλαί.
15. ἀληθεύοντες being true; ‘following the trath,’’ as in the
older English Versions; and so Bp. Sanderson, i. 212 and i. 396.
“ Veritatem facientes” (Vulg.). See on Gal. iv. 16.
— Χριστός] Elz. prefixes the article, which is not in A, B, C,
and is rejected by Lachm., Riickert, Tisch., Ellicott, Alf.
16. συμβιβα(ζόμενον διὰ πάσης ἁφῆς τῆς éxixopyylas}] “ Con-
glutinatum per omnem juncturam subministrationis” (Vulg. and
Irenaeus, iv. 32, who ‘has ‘connexum’ and ‘compactum’). Com-
pacted by means of every joint of the subsidiary supply. The
Genitive τῆς éx:xopnylas (as Ellicott well observes) defines the
purpose and use of the ἁφή. Cp. Heb. ix. 21, σκεύη τῆς λείτουρο
las, ‘ vessels for the service.’ And cp. above, i. 14, ἀπολύτρωσις
τῆς περιποιήσεως, ‘redemption for the purchasing.’
— ποιεῖται!) makes for itself; middle voice, as πληρουμένου,
18, 19. πώρωσιν) callousness. ἀναλγησία (Theodoret). See
above, Rom. xi. 7.25. And it is s0 explained by what follows,
where they are said to be past feeling, ἀπηλγηκότες, which word
is rendered by ἀναισθησία, batt by Origen, who describes
r2
Ὁ 'γμεῖς δὲ οὐχ οὕτως ἐμάθετε
ὁσιότητι τῆς ἀληθείας.
u Zech. 8, 16.
Rom. 12. 5.
x Pa. 4. 4.
Deut. 24. 15.
y James 4. 7.
. 5. 9.
EPHESIANS IV. 20---27.
τὸν Χριστόν" *! εἴγε αὐτὸν ἠκούσατε, καὶ ἐν
αὐτῷ ἐδιδάχθητε, καθώς ἐστιν ἀλήθεια ἐν τῷ ᾿Ιησοῦ, 33" ἀποθέσθαι ὑμᾶς, κατὰ
‘ , 3 “‘ 4 a Ὁ Ν ’ Dy ‘
τὴν προτέραν ἀναστροφὴν, Tov παλαιὸν ἄνθρωπον τὸν φθειρόμενον κατὰ τὰς
> , lad > , 923 ι-{» a θ δὲ [οὶ , aA Y e A 24 a
ἐπιθυμίας τῆς ἀπάτης, 35 ' ἀνανεοῦσθαι δὲ τῷ πνεύματι τοῦ vods ὑμῶν, * Kai
3 ’, Ν Ὶ a4 x “ ΝΥ 3 , x
ἐνδύσασθαι τὸν καινὸν ἄνθρωπον τὸν κατὰ Θεὸν κτισθέντα ἐν δικαιοσύνῃ Kai
35 415 ἀποθέμενοι τὸ ψεῦδος λαλεῖτε ἀλήθειαν ἕκαστος μετὰ τοῦ
πλησίον αὐτοῦ, ὅτι ἐσμὲν ἀλλήλων μέλη. * "᾿᾽Οργίζεσθε καὶ μὴ ἅμαρ-
τάνετε, ὁ ἥλιος μὴ ἐπιδυέτω ἐπὶ τῷ παροργισμῷ ὑμῶν' 77 μηδὲ δίδοτε τόπον
it as the state of the heart when the conscience is hardened by
sin, and “ seared as it were with a hot iron” (1 Tim. iv. 2).
St. Paul takes care to protest here, that the sin and blindness
of the Gentile world were the natural results of their own sin, in
hardening their own hearts, and stifling the voice of Reason and
Conscience, and giving themselves up to work all uncleanness .
with greediness; and was therefore a judicial retribution upon
them from God for their misuse of His Gifts. Cp. Rom. i. 18—
94. He thus explains his use of the word φύσις above in ii. 3.
19. ἐν πλεονεξίᾳ) in greediness. It is observed by Origen and
Jerome here, that this word is often coupled by St. Paul with
words of lust, fornication, and adultery. See v. 3, and particularly
1 Thess. iv. 6 and note there. And so it is observable that Our
Lord passes on from speaking of Covetousness to speak of Adultery.
Luke xvi. 18, where see note.
x The reason is obvions. We are all members one of another
in Christ. St. Paul dwells particularly in this Epistle on the
raoral duties consequent on this fellow-membership. Each mem-
ber ought to edify the other members; and whenever one member
encroaches on, and usarps what belongs to, another member, he
is guilty of the sin of πλεον-εξία. And in nothing is this sin more
shown than in Harlotry and Adultery assuming to themselves the
sacred name of Love.
21. εἴγε αὐτὸν ἠκούσατε] if at least (as I suppose) ye heard’
Him, i.e. hearkened to Him. See above, iii. 2.
82. ἀποθέσθαι ὑμᾶ----τὸν παλαιὸν ἄνθρωπον) to put off the old
Man...
, He is speaking of the instruction which they had already re-
ceived anfecedently to their Baptism, and by which they had
been taught what they were bound to do in and after Baptism.
on Gal. iii. 27, where he says that all we who have been bap-
tized have put on Christ. He reminds them now that they must
. wear the robe of Christ’s righteousness which they had then
ut on.
e This must be observed, because it seems to be imagined by
some that St. Paul is now calling on the Ephesians to pul on
Christ for the first time. He might, indeed, use this expression
if he were speaking of putting on the armour of Christ, and of
doing the works of Christ, as in Rom. xiii. 14.
. But he is here speaking of putting on a new nature; he is
reminding them of what they Aave already been taught, and Aave
already done, in their Baptism, and urges them to live according
to, that baptismal teaching, and according to their own baptismal
profession.
_ Hence he says, Since ye have been taught to put off, as con-
cerns your former habits, the old man, whose very life tended to
corruption, and to be renewed in the Spirit of your mind, and to
at on the new man . . . therefore having put away (ἀποθέμενοι)
ying, speak the Truth each with his neighbour, for (by your
baptismal incorporation into Christ’s body) ye are members one
of another.
Compare the similar argument to the Colossians, iii. 9, 10
(the best commentary on this passage), where he says, “Since ye
have pul off the old man with his deeds, and Aave put on the
new man... lie not one to another, but put on bowels of
kindness,” &c.
He proceeds here to evolve other moral duties in like man-
ner from the spiritual germ of their baptismal engrafting into the
Body of Christ.
23. ἀνανεοῦσθαι δὲ τῷ πνεύματι τοῦ vods ὑμῶν] Bul to be re-
newed in the spirit of your mind.
This appears to be the true meaning. They could not be
said to have been taught to be renewed by the Holy Spirit; and
the “Holy Spirit of their mind’ would seem to be a harsh
ression.
Therefore, notwithstanding the high authorities that might
be adduced in behalf of that sense, the sense appears to be that
which has been thus expressed by S. Augustine (de Genesi ad
liter. vi, 26), “ Renovamur secundim id quod amisit Adam, id est
secundim spiritum mentis nostre ; secundim autem corpus quod
seminatur animale, et resurget spirituale, in melius renovabimur.”’
See 1 Cor. xv. 51.
. The first new birth, that of our spirit, takes place in this life,
and is called the firet resurrection (see on Jobn v. 26); and this
Jiret Resurrection must precede, in order that we may be partakers
of the second Resurrection, viz. in order that we may be renewed
in our bodies, glorified at the General Resurrection in the last
day. We must be born anew in the spirit of our mind now, in
order that we may be raised in the flesh glorified hereafter.
The πνεῦμα, or spirit, is the higher and nobler element of
the inner man, and is contrasted with the σὰρξ, or flesh, and
ψυχὴ, or animal principle. See above on 1 Thess. v. 23.
And the renovation of the spirit will lead to the blessed
result of the glorification of those other elements of the human
constitution hereafter, with which it is associated here.
‘St. Paul first uses the word ἀνανεοῦσθαι, and then he
adds, ἐνδύσασθαι τὸν καινὸν ἄνθρωπον.
What then is the difference between νέος and καινός ὃ
The word καινὸς refers rather to the operation of an external
Agent, and so is properly applied to works made by power ope-
rating upon material prepared for it. But νέος describes rather
the inner growth or change of a natural object. Thus in the
proverb, ‘‘new wine is to be put into new bottles,” the dotiles
are καινοὶ, but the wine is νέος. (Matt. ἰχ. 17. Mark ii. 22. Luke
v. 38.)
Νέος is ἃ person or thing in a new or youthful condition, as
contrasted with the same person or thing in a state of old age or
decay. Καινὸς is a person or thing in a new state, as distinguished
from another thing or person in an old condition.
In spiritual matters the work of ἀνακαίνωσις is performed by
the external operation of the Hely Ghost on the tnner life; and
therefore the xa:vds ἄνθρωπος is said to be κτισθεὶς, and the
γέος ἄνθρωπος is said to be ἀνακαινούμενος. (Col. ii. 10.) And
here ἀνανεοῦσθαι is described as a duty we ourselves owe to our
own moral and spiritual being, and ἐνδύσασθαι καινὸν ἄνθρωπον
is to pat on, as it were, the vesture of the new nature which is
made for us by God, and given to us by Himin Christ. The καινὸς
ἄνθρωπος is καινὴ κτίσις. (Gal. vi. 15.) The new Διαϑήκη which
God makes with man is καινὴ (Mark xiv. 24. 2 Cor. iii. 6. Heb.
viii. 8), although, being the same dispensation epiritualized, it
may also be called νέα. (Heb. xii. 24.) The heavens which will
be made new are καινοί (2 Pet. iii. 13); and Christ, by His Incar-
nation, Sacrifice, and Glorification, and by his Mediatorial Power
and Grace, makes all things new, καινά. (Rev. xxi. δ.)
26. ᾿Οργίζεσθε καὶ μὴ ἁμαρτάνετε] Be ye angry and sin not.
A quotation from the LXX (Ps. iv. 5). “Opyieate represents
the Hebrew 317 (righzu), Be ye troubled, Be ye stirred with the
emotions of feeling.
The Hebrew word τσὶ (raghaz) is applied to any agitation of
mind exciting to action, as fear and rage. Cp. Gen. xlv. 24. So
2 Kings xix. 27, 28. Isa. xxxvii. 28, 29.
On the quotations from the Old Testament in this Epistle,
860 — on ii. 17. ‘ Bs
ese words are quoted as Scripture by S. Polycarp, the
disciple of St. John, ad Phil. 12. i
This is a very important text. St. Paul had been describing
the Gentile world as sunk into 8 spiritual insensidilily (ἀνοργησία),
as having their conscience hardened and rendered callous by sin,
and as having no just feeling of shame, and hatred and indignation
against it as an outrage against Ged, and s debasement of Hu-
man Nature, which is God’s Work.
The habit of ἀναλγησία, or insensibility, was even encouraged
by the two great schools of Moral Philosophy then dominant in
the world.
The ‘‘wise man” of the Stoic System was schooled never to
allow the mind to be ruffled by passion, and it was their principle
EPHESIANS IV. 28, 29.
293°
τῷ Διαβόλῳ. 35." Ὁ κλέπτων μηκέτι κληπτέτω, μᾶλλον δὲ κοπιάτω ἐργαζόμενος + Acts 20. 3.
a Matt. 12. 34—37,
ταῖς ἰδίαις χερσὶν τὸ ἀγαθὸν, iva ἔχῃ μεταδιδόναι τῷ χρείαν ἔχοντι. ™ * Πᾶς sh.5- 5 4.
of ethical discipline, not to temper or control the affections, but
to extinguish and eradicate them, or to brand and cauterize them.
See Lactant. vi. 15.
The disciples of the Epicurean School were taught to look
down with serene indifference and apathetic contempt on all the
errors of a restless and miserable world. Cp. Lucret. i. 1—10.
On these accounts, the Apostle might well say ᾿Οργίζεσθε,
Be ye angry. That is, do not imagine that the feeling of anger,
which is natural to man when he sees an act of cruelty, injustice,
and wrong,—an act of outrage against God and man,—is an uo-
righteous feeling. No; it is a feeling implanted in buman nature,
which is the work of Almighty God. It is ‘connected with a
sense of virtue and vice, of moral good and moral evil,” and it is
“one of the bonds by which human society is held together.”
And it is implanted in Human Nature for good pu » in order
that Vice may not go unpunished, but may be held in that de-
testation and abhorrence which it deserves, which is necessary
for the preservation of Human Society, which is also God’s work,
and in order that Vice may receive that chastisement which is
also necessary for that end, and which it would not receive, if it is
ised with desperate recklessness, as it is by the heathen, who
“are past feeling,’’ and ‘“‘have given themselves up to work all
uncleanness with greediness,” or is regarded with Stoical Apathy
or Epicurean Indifference.
Therefore ὀργίζεσθε, be ye angry. Do not blunt your ὀργὴ,
which is necessary (as its etymology indicates) to set you upon
your ἔργον, or work, and makes you energize ; and without which
you may be ἀργὸς, or even πανοῦργος.
On this subject the student may he referred to Bp. Butler’s
Sermon on Resentment (Serm. viii.), and to his three Sermons on
Human Nature and his Preface to them. By. Butler gives a
somewhat different construction to St. Paul’s words; but this
does not affect the general drift of his argument. Cp. Winer,
p. 278, note.
The germ of that moral system by which that learned Pre-
late has vindicated the divine Author of our nature from the
cavils of those who “charge God foolishly,” by ascribing to
Him, or to the Nature He has given us, those evils which are
owing to our abuse of that Nature, may be seen in the remarks
of another Bishop of the Christian Church, who thus speaks:
We have Anger implanted within us,—not in order that we
may insult our neighbours, but that we may reclaim the sinner,
and in order that we may not be insensible. Anger is like a
stimulus applied to us in order that we may gnash oor teeth
against the Devil, and in order that we may be vehement against
him; not in order that we may fight one another. We have
arms given us, not that we may war against each other, but that
we may use them as a panoply against our Enemy. Art thou
passionate? Be so against thine own sins, rebuke thine own soul,
lash thine own conscience, be 8 vehement and severe censor of
thine own faults. This is the use of Anger. For this purpose it
was implanted in us by God. S. Chrysostom (on cap. i. p.
772).
ro which may be added the following, from another eloquent
and learned writer of the ancient Charch :
“« Arbitror boc de illa ira nunc dictum, qua nafuralibus sti-
mulis concitamur, et nobis quasi hominibus esse concessum, ut ad
indigne alicujus rei facinus moveamur, tranquillitatemque mentis
velut levis queedam aura conturbet, nequaquam tamen in tu-
mentes gurgites furoris impeta sublevemur. Firmianus noster
(Lactaniius), Libram De Iré Dei, docto pariter et eloquente
sermone conscripsit, quem qui legerit puto ei ad Ire intellectum
satis abundéque posse sufficere.” 8. Jerome.
Thus the writers of ancient Christendom have snticipated
(and by so doing have confirmed) the teaching of our great
English Moralist, Bishop Butler, who thus speaks:
Notwithstanding all the abuses (of Anger), is not just indig-
nation against cruelty and wrong one of the instruments of death
which the Author of our nature hath provided? Are not cruelty,
injustice, and wrong, the natural objects of that indignation ?
Surely then it may, one way or other, be innocently employed
against them.
True. Since therefore it is necessary for the very subsist-
ence of the world, that injury, injustice, and cruelty should be
punished : and since compassion, which is so natural to mankind,
would render that execution of justice exceedingly difficult and
uneasy ; indignation against vice and wickedness is, and may be
allowed to be, a balance to that weakness of pity, and also to
any thing else which would prevent the necessary methods of
severity. .... . The account now given of the passion of Re-
m, 8, 13, 14.
Col. 4.6. Eccl. 10.18. Ecclus. 21. 16.
sentment, as distinct from all the abuses of it, may suggest to
our thoughts the following reflections :
First. That vice is indeed of ill desert, and must finally be
punished. Why should men dispute concerning the reality of
virtue, and whether it be founded in the nature of things, which
yet surely is not matter of question; but why should this, I say,
be disputed, when every man carries about him this passion,
which affords him demonstration, that the rules of justice and
equity are to be the guide of his actions? For every man
naturally feels an indignation upon seeing instances of villainy
and baseness, and therefore cannot commit the same without
being self-condemned.
Secondly. That we should learn to be cautious, lest we
charge God foolishly, by ascribing that to Him, or to the Nature
He has given us, which is owing wholly to our own abuse of it.
Men may speak of the degeneracy and corruption of the world
according to the experience they have had of it; but human
Nature, considered as the divine workmanship, should, me-
thinks, be treated as sacred; ‘‘ for in the image of God made He
man.”
That passion, from whence men take occasion to run into
the dreadful vices of malice and revenge; even ¢haf passion, 88
implanted in our nature by God, is not only innocent, but a
generous movement of mind. It is in itself, and in its original,
no more than indignation against injury and wickedness; that
which is the only deformity in the creation, and the only reason-
able object of abhorrence and dislike. How manifold evidence
have we of tbe divine wisdom and goodness, when even pain in
the natural world, and the passion we have been now considering
in the moral, come out instances of it! Bp. Butler (Sermon on
Resentment, p. 76). : τ
Indeed, the true view on this important matter had already
been opened by St. Paul himself, 2 Cor. vii. 11. And the Holy
Spirit had suggested as much in the Gospel, by saying that He
Who was ‘ meek and lowly of heart ”” “looked round about Him
with anger, grieved fur the hardness of their hearts.” (Mark iii.
5.)
— καὶ ph ayaprdvere] and sin not. He does not forbid
anger, but even commands it on fit occasions (see last note), and
when it is directed to right ends, and moderated and regulated by
proper restraints; but he forbids all abuses of it, and all ercese
in it.
Here is evidently a distinction made between anger and sin ;
between the natural passion and sinful anger. Bp. Buéler.
— ὁ ἥλιος---παροργισμῷ) let not the sun go down on your
exacerbation, exasperation or irritation. (He does not say
ὀργῇ, but παροργισμῷ.) Παροργισμὸς is not simply anger, but
rather an abuse and perversion of it. The preposition
indicates a deflection from the right rule by which the affection of
ὀργὴ ought to be regulated. See vi. 4, μὴ παροργίζετε τὰ
τέκνα, do not provoke, irritate, exasperate your children; and
cp. Dean Trench’s excellent volume on the Synonyms of N. T.
ἃ xxxvii. p. 155.
27. μηδὲ κιτιλ.} So the best MSS. and Edd. Nor yet,
much more, give place to the Devil. See on John xiii. 27, the
case of Judas. Satan (says Jerome) first threw a fiery dart into
his heart (cp. St. John’s words, xiii. 2, τοῦ διαβόλου ἤδη Be BAn-
κότος els τὴν καρδίαν), and if Judas had not cherished it within
him, Satan would never have been able to enter there, as he did,
after Judas had received the sop. If Judas had stood firm against
Satan, Satan would have found no place in him. Origen.
Shut the door against Satan, and you will obey the Apostle’s
precept, Give no place to the Devil; by which precept the
Apostle shows, that if the Devil enters and takes possession
in us, it is because we have admitted him. Augustine (Serm.
32
ὅν. Ὁ κλέπτων] he that stealeth; he that is in the habit of
stealing. See examples of this use of the present participle,
Matt. iv. 3, ὅ πειράζων. Gal. i. 23. Winer, p. 316, § 45.
— ταῖς ἰδίαις χερσὶν τὸ ἀγαθόν] So A, D*, E, F, G, and
Lachm., Rickert, Ellicott. There are some slight variations in
the MSS. here.
— ἵνα ἔχῃ μεταδιδόναι) Another practical application of the
great doctrine of Unity in the Body of Christ. He had said, Lie
not, because we are members one of another. He now says,
Steal not, but work with your hands, in order that you may
have wherewithal to give to your fellow-member in need.
He proceeds to say, Utter no corrupt language, but what is
good for the use of edifying to others. So all moral duties flow
from the same divine source,—the Incarnation of Christ.
EPHESIANS IV. 30—32. V. 1--4.
λόγος σαπρὸς ἐκ τοῦ στόματος ὑμῶν μὴ ἐκπορενέσθω, ἀλλ᾽ εἴ τις ἀγαθὸς πρὸς
4«ὰ Ns ,
0. 13. 9 ,
2. 34—87. εὐχαριστία.
18. > ὃ Υ a , ν fel ᾿ aA 3 ao τ 30 b Ν AY X aA Ν 0 aA
ie οἰκοδομὴν τῆς χρείας, ἵνα δῷ χάριν τοῖς ἀκούουσι ”” καὶ μὴ λυπεῖτε τὸ Πνεῦμα
5. τὸ ἅγιον τοῦ Θεοῦ, ἐν ᾧ ἐσφραγίσθητε εἰς ἡμέραν ἀπολντρώσεως.
31° Πᾶσα πικρία καὶ θυμὸς καὶ ὀργὴ καὶ κραυγὴ καὶ βλασφημία ἀρθήτω ἀφ᾽
ρ μ ργὴ καὶ κραυγὴ μ
ea AY , , 82 d cd 6 δὲ 3 3 4 Ν »
ὑμῶν, σὺν πάσῃ κακίᾳ: γίνεσθε δὲ εἰς ἀλλήλους χρηστοὶ, εὔσπλαγχνοι,
χαριζόμενοι ἑαντοῖς, καθὼς καὶ ὁ Θεὸς ἐν Χριστῷ ἐχαρίσατο ὑμῖν. ;
, lel Ὁ a“
V. 1. Γίνεσθε οὖν μιμηταὶ τοῦ Θεοῦ, ὡς τέκνα ἀγαπητὰ, 7” καὶ περιπατεῖτε
> , A νε Ν 3 , ε a ‘A ε a e Q
ἐν ἀγάπῃ, καθὼς καὶ ὁ Χριστὸς ἠγάπησεν ἡμᾶς, καὶ παρέδωκεν ἑαυτὸν ὑπὲρ
cea “ Ν , a a > 3 AY > δί ὃς id δὲ Ν
"30. ἡμῶν προσφορὰν καὶ θυσίαν τῷ Θεῷ εἰς ὀσμὴν εὐωδίας. Πορνεία ὃὲ καὶ
7 a > so », ν 3 “ 2 εκ N “΄ eo
πᾶσα ἀκαθαρσία, ἢ πλεονεξία, μηδὲ ὀνομαζέσθω ἐν ὑμῖν, καθὼς πρέπει ἁγίοις,
Ν ’, a 9 ΄ A > 3 , > LY a
καὶ αἰσχρότης, καὶ pwpodoyia ἣ εὐτραπελία, τὰ οὐκ ἀνήκοντα: ἀλλὰ μᾶλλον
29. πρὸς οἰκοδομὴν τῆς χρείας) for the edifying of the need.
Xpela is the need, urgency, or exigency of some emergent and
pressing occasion, and is s0 used in the preceding verse, which
explains its use here. Cp. Acts vi. 3; xx. 34. Rom. xii. 13.
Phil. iv. 16. Tit. iii. 14.
This precept is to be obeyed in two ways;
(1) The Christian who has learnt to be not overcome
evil, but to overcome evil by good (Rom. xii. 21), converts every
need of bis own into an opportunity for good.
Every stone that is thrown at him by an enemy, is picked up
by him, and used by him for the purpose of οἰκοδομὴ, or edifica-
tion; i. 6. to be built into the structure of his own spiritual life,
and of that of the Church. Thus, in the Poet’s words, he “ turns
his necessity to glorious gain.’ His conversation is ordered for
the improvement and building up of the need, which is like a
tottering house, that needs repair. ἡ
The Vulg. approaches near the meaning by its translation,
“δὰ sedificationem opportunitatis ;” only “ opportunitas”’ is too
favourable a word; it should be rather “ necessifae.”'
A similar precept is given in v. 16, where St. Paul speaks of
“‘ redeeming the opportunity " because the days are evil.
(2) There is also another mode in which this precept may be
applied. The χρεία (or need of which the Apostle speaks) is not
only our own need, but our neighbour's need also.
‘We are bound so to temper our conversation and to
our own discourse, that it may serve to edi/y him in his need ; that is
to say, our words are to be so accommodated as to suit the special
wants of the particular persons with whom we associate and
converse. We are not to apply the same remedies to all cases
indiscriminately, but to study the diversities of constitutions and
temperaments of individuals, to sympathize with them in their
difficulties and necessities, and to order our conversstion 80 as to
Ae coe and seasonable to each for their growth in the
Ὁ ae is a special duty of the Christian Pastor—the Physician
This view of the Apostolic precept seems to have been in the
mind of the framers of several ancient Versions, where the words
are rendered, or ratber paraphrased, ‘ for the edification of faith.’
Cp. Trench (Syn. N. T. p. 121).
80. μὴ λυπεῖτε] grieve not the Holy Spirit,—a plain evidence
of His Personality. Cp. Acts xiii. 2. Rom. viii. 5. John xiv. 26;
ae xvi. 7, 8. 13; and Bp. Pearson on the Creed, Art. viii.
p- 578.
These words are imitated by the Apostolic writer Hermas,
Pastor. lib. ii. Mand. x., μὴ θλῖβε τὸ Πνεῦμα τὸ ἅγιον τὸ
ἐνοικοῦν ἐν σοί. μήποτε ἀποστῇ ἀπὸ σοῦ.
— ἐν ᾧ ἐσφραγίσθητε) Observe the aorist,—by Whom ye
were sealed (see i. 13) at a particular time, i.e. at your Baptism,
called ἡ σφραγὶς, or the seal, by the ancient Church. See Clem.
Alexandr. (in Eused. iii. 23), relating the story of the young man
committed by St. John the Evangelist to a certain μερλβγιδν; who
(says Clemens), having instructed him, at length baptized him
(ἐφώτισε), and then remitted some of his care, as having set
upon him the guardian seal (σφραγῖδα) of the Lord. See also
in Suicer, Thes. v. σφραγίς.
The seal of the Holy Ghost is upon thee. Let that seal be
upon thy mouth. Break it not. The mouth of him who is sealed
by the Spirit will never utter what is unworthy of the grace he
has received from the Holy Ghost. Chrys.
— els ἡμέραν ἀπολυτρώσεως) for the day of Redemption (cp.
Luke xxi. 28), the Great Day, the Day of the general Resurrec-
tion; when the body will rise from the dust, and from the burden
and bondage of corruption, and be glorified like the body of
Christ ; and when the soul will be reunited to the body, and you
will rise in body and soul to a full fruition of the blissful inherit-
ance purchased for you by the blood of the Redeemer, of Whom
the Patriarch said, ‘I know that my Redeemer liveth, and that
He shall stand at the latter Day (the great Day of Redemption)
upon the earth, and though after my skin worms destroy this body,
yet in my flesh shall I see God.” (Job xix. 25.)
It is observable, that the seal of the Holy Spirit here is
connected with the future glory of the Resurrection. And with
good reason. For we rise by a first Resurrection in Baptism
from the death of sin to newness of life on earth; and its end
and consummation is that we may rise by the second Resurrection
of the great Day of Redemption to everlasting newness of life in
heaven, even to a glorious Immortality.
On this text cp. Bp. Andrewes (Sermons, iii. 201).
81. Πᾶσα πικρία κιτ.λ.1] The language of this and the follow-
ing precepts are imitated by Hermae, Pastor. lib. ii. Mand. ii—
viii
82. ἐχαρίσατο] forgave you; bestowed upon you forgiveness
in Christ dying for you; and applied that gift to you actually and
personally, on your profession of Repentance and Faith in Him
at your Baptism. (Acts ii. 38; xxii. 16.)
Cu. V. 1. Γίνεσθε οὖν] This verse is to be connected with
the foregoing and the following. Since God forgave you in Christ,
therefore do you, who are children of God and members of Christ,
become followers of God as dear children, and walk in love as
Christ loved us.
2. προσφορὰν καὶ θυσία») an offering and sacrifice. ‘Obla-
tionem et hostiam’ (Vulg.). The difference between these words
appears to be, that a θυσία requires the intervention of a Prieet,
and that as used here it refers to the office of Christ, as the Great
High Priest of the Church, offering Himself as a Victim, slain for
the sins of the world, and entering into the true Holy of Holies,
Heaven itself, with His own blood, where He ever liveth to plead
the meritorious and saving efficacy of that Great Sacrifice, and
by virtue thereof to make intercession for us. (Heb. vii. 23; ix.
24; x. 20. Γ
δ. Tia adopts these words in his Epistle to the Ephe-
sians, in which he expresses his wish for Martyrdom, and that be
may be a true disciple of Christ, τοῦ ὑπὲρ ἡμῶν ἑαντὸν dvevey-
κόντος Θεῷ προσφορὰν καὶ θυσίαν, c. 1.
— εἰς ὀσμὴν εὐωδία: for an odour of a sweet smell, acceptable
to God. As to the genitive, expressing the characteristic of the
preceding substantive, cp. 2 Pet. ii. 1, αἱρέσεις ἀπωλείας, Winer,
§ 34, p. 211, and note above on Matt. xxiv. 15, and the examples
in St. Luke xvi. 8; xviii. 6.
St. Paul seems to refer to the sacrifice offered by the Patriarch
Noah after the flood, where the Septuagint says (Gen. viii. 21),
ἀσφράνθη Κύριος ὁ Θεὸς ὀσμὴν εὐωδίας, and where the original
signifies an odour of comfort and rest (perhaps with some re-
ference to the name of the Patriarch Noah—rest, comfort—who
offered it), one in which God is well pleased.
Hence the term ὀσμὴ εὐωδίας is of frequent occurrence as
descriptive of the burnt offerings of the Levitical Law. See
Levit. i. 9. 13. 17, and about twelve other passages, and about
eighteen places of the book of Numbers.
The Sacrifice of Christ, Who delivers us from God’s wrath
see Gen. viii. 21), and from His curse, and Who is the true
ver, is an odour of rest, nim) πὶ, in which the Father
εὐδοκεῖ, acquiescit, is well pleased. See above oni. 6, and on
Matt. xvii. 5.
4. αἰσχρότης] filthinese ; immunditia, Tertullian (de Pudic.),
and Vuilg.
-EPHESIANS V. 5—14.
295
δ.» Τοῦτο yap ἴστε, γινώσκοντες ὅτι πᾶς πόρνος, ἢ ἀκάθαρτος, ἢ πλεονέκτης, 41 σαν. δ. 10,
ὅς ἐστιν εἰδωλολάτρης, οὐκ ἔχει κληρονομίαν ἐν τῇ βασιλείᾳ τοῦ Χριστοῦ καὶ
Col. 8. 5.
Rev. 22. 15.
a 6f Ne A 8 , a , SY a . ¥ e939 \
: . f Matt. 24. 4.
@eov Μηδεὶς υμαᾶς ἀπατάτω KEVOLS λόγοις διὰ ταυτα γαρ έἐρχέται ἢ opyn δὰ i 4
τοῦ Θεοῦ ἐπὶ τοὺς viods τῆς ἀπειθείας.
Col. 8. 6.
2 Thess. 3. 3,
1 Μὴ οὖν γίνεσθε συμμέτοχοι αὐτῶν" ὃ 5 ἦτε γάρ ποτε σκότος, viv δὲ φῶς ἐν giurers, ε.
Κυρίῳ' ὡς τέκνα φωτὸς περιπατεῖτε, 9." ὃ γὰρ καρπὸς τοῦ ὃς ἐν πάσῃ ἀγα-
Pp ρ yop on ay
John 12. 36.
h Gal. 5. 22.
θωσύνῃ καὶ δικαιοσύνῃ καὶ ἀληθείᾳ 10 ' δοκιμάζοντες τί ἐστιν εὐάρεστον τῷ i Rom. 12.2.
Κυρίῳ. 11 Κ Καὶ μὴ συγκοινωνεῖτε τοῖς ἔργοις τοῖς ἀκάρποις τοῦ σκότους, ἃ
μᾶλλον δὲ καὶ ἐλέγχετε' 13 τὰ γὰρ κρυφὴ γινόμενα ὑπ᾽ αὐτῶν αἰσχρόν ἐστι καὶ
13 1 A δὲ , 2 , eon Led Ν a “a δ Ν
λέγειν, 15 τὰ δὲ πάντα ἐλεγχόμενα ὑπὸ τοῦ φωτὸς φανεροῦται: πᾶν γὰρ 7d”
4 ὦ Διὸ λέγει, Ἔγειρε, ὁ καθεύδων, καὶ ἀνάστα
ἐκ τῶν νεκρῶν, καὶ ἐπιφαύσει σοι ὁ Χριστός.
φανερούμενον φῶς ἐστι.
— μωρολογία) fools’ talk ; " vaniloquium ’ (Iren. iv. 37), ‘ stulti-
loquium’ (Vulg.). The word μωρὸς has a wider sense than the
English word fool, as usually understood; and μωρολογία com-
prises the notion of wickedness and profanity, blurted out in loose
and random talking or writing. See on Matt. v. 22. Ps. xiv. 1,
“ The fool hath said in his heart,” &c. Cp. Trench, Synon. of
N. T. p. 138.
-- ] or even.
— εὐτραπελία] jesting, jocularity. Well described thus by δ.
Jerome, “ Appetit quedam vel urbana verba . . . vel faceta,
quam nos jocularitatem alio verbo possumus appellare, ut risum
moveat audientibus. Verdm et hrc ἃ sanctis viris penitus pro-
pellenda, quibus magis convenit lugere.”” And he proceeds to
mention a speech, ascribed by primitive writers to our Blessed Sa-
viour, ‘‘ Never be ye joyful, but when ye see your brother walking
in love.”
The εὐτράπελος (from εὖ and τρέπομαι) is properly a pereon
who turns himself about with dexterous adroitness, and ready
versatility, like an intellectual harlequin, and adapts himself with
flexible pliancy to the humours of persons and to the circum-
stances of occasions, and is therefore defined as ὁ ποικίλος, and as
ὁ ἁπαντοδαπὸς by Aristotle (Ethic. iv. 8), and as ὁ ἄστατος, ὁ
εὔκολος, ὁ πάντα γινόμενος by Chrysostom, and is expressed by
the Latin facetus in Horat. (1 Epist. vi. 55), “ΟΣ cuique est
wtas, ita quemque fgcetus adopta;’ and is well described by Ju-
venal (iii. 74—104), and in the inimitable portraiture of Wit
drawn by Dr. Barrow in his Sermon on this text (Serm. xiv.
Vol. i. p. 305), 6 portraiture doubtless drawn from the life, as
displayed in the manners of that age of εὐτραπελία. Cp. Trench’s
remarks on this word, p. 139—14l.
— 1a οὐκ ἀνήκοντα) the things, which in the matter before us,
i.e. the use of the Tongue, ‘‘ the best member which we have,’”’
are nol convenient ; indicating that there are other things to be
done with the Tongue which are convenient. And this is ex-
plained by the following word, εὐχαριστία, giving God thanks,
glorifying Him with the Tongue; that is, τὸ ἀνῆκον. Cp. James
iii. 9, where he contrasts the use and abuse of the Tongue.
As to the difference of the objective τὰ οὐκ ἀνήκοντα here,
and the subjective τὰ μὴ καθήκοντα in Rom. i. 28, see Winer,
§ 55, p. 431.
5. ἴστε) So the majority of the dest MSS. and Edd. Elz. ἐστε.
The verb ἴστε refers to v. 3, and γινώσκοντες refers to what fol-
lows. Ye are already acquainfed with the precept which I have
delivered, since you know, &c. Cp. Winer, p. 318.
— xas-eob] See John iii. 16. 1 John ii. 23. Winer, § 26,
p. 155.
— τοῦ Χριστοῦ καὶ Θεοῦ] of Him Who is Christ and God.
See Bp. Middleton here, and the Catena of authorities, in behalf
of this interpretation, from Jerome, Faustinus, Basil, Cyril
Alexandrinus, Theodoret, quoted by the late Dr. Wordsworth
(in the Second of his “ Six Letters to Granville Sharp on the use
of the Article in the Greek Text of the New Testament,” 1802),
which is summed up (p. 36) with the words, ‘‘ All the Greek
authorities which we have quoted, which do speak at all, are on
our side, and testify that He Who is here called Christ is also
God.” Cp. ibid. p. 132, and below on Titus ii. 13. 2 Pet. i. 1.
Therefore, to adopt the words of S. Jerome here, “‘Cim
dixerit ‘in regno Christi οἱ Dei,’ Ipsum Deum et Christam in-
telligamus.” Cp. also below, v. 20, τῷ Θεῷ καὶ πατρί.
7. συμμέτοχοι) He had spoken of the practical duties con-
sequent on their communion with the mystical Body of Christ ;
and he argues from the nature of that mystical union in the Body
of Christ, that they cannot have fellowship with works of dark-
ness. Cp. 2 Cor. vi. 15, and συγκοινωνεῖτε here, v. 11.
k Rom. 6. 21.
13. 12.
2 Cor. 6. 14.
2 Tnesa. 3. 14.
1 John 3. 20, 21.
τῷ Iea. 26. 19.
By the operation of the Holy Ghost in the Incarnation of
Christ we have been ‘‘ made partakers of the divine nature”
(2 Pet. i. 4). He is our Emmanuel, ‘‘ God made manifest in the
flesh,” “the Word made flesh.” Thus we have been brought
near to God. Christ has married ovr Nature. He has espoused
Humanity, and made us to be His Body, and reconciled God to
Man. O altitudo, O divine wedlock, O profound mystery !
How greatly should we rejoice in this our exaltation! How
greatly also should we fear, when we think of the pure, spotless,
holy, and awful Presence into which we have been brought! How
vigilantly should we watch, and how fervently pray, that by the
gracious operation of the same Holy Ghost, by Whom Christ be-
came flesh, we may be enabled to “ purify ourselves even as He
is pure” (1 John iii. 3), so that we, who have been made par-
takers of the Divine Nature in Him, may be partakers of the
Divine Glory hereafter ! ᾿
Here then we see further evidence of the practical results of
this doctrine on Church Unity and Communion. See above, iv.
24—30; and below, v. 30—32; and Introduction, p. 276, 7.
On this text, cp. Augustine’s Sermons, Vol. v. pp. 637. 1263.
1407. 1415. 1417. 1545.
8. τέκνα φωτός) children of light (see 1 Thess. νυ. 5); made
such by your Baptism. For our very Baptism entitleth us thereto,
which is the Sacrament of our initiation, wherdby we put on
Christ (Gal. iii. 27), and are made members of Christ and
children of God. Whence it is that in the Greek Fathers Bap-.
tism is usually called φωτισμὸς, that is, an Enlightening; and
persons newly baptized were called νεοφώτιστοι; and ὁ ἐπὶ φώτων,
an officer in the Greek Church, to whom it belonged to hear the
Confessions of the Catechumens, and, after they were approved,
to present them for Baptism; with many. other phrases borrowed |
from the same metaphor of /igh/, and Ῥ lied in like manner to -
a ae Bp. Sanderson, i. p. 382. Cp. Heb. vi. 4.
. φωτός) So the major part of the best MSS. and Edd. Elz.
has πρεύματος. n
10. δοκιμάζοντες proving what ie acceptable to the Lord;
making God’s Will your rule, and His pleasure your touchstone;
and inquiring in every thing, not, what is pleasing to men? nor
what is agreeable to yourselves? but what is well pleasing to
God? and acting accordingly. Cp. Rom. xii. 2; and below,
v. 19.
18. πᾶν 7. τὸ φανερούμενον φῶς ἐστι) “Omne quod mani-
Sestatur lamen est.” All that is made manifest is light (Zren. i. 8).
And the context shows that this is the true sense, which is
adopted by Harless, Meyer, Winer (p. 231), Alford, Ellicott,
who observes that φανερόω is used nearly fifty times in the New
Testament, and never in a middle sense.
The sense of the whole passage appears to be as follows.
Your lot in this world is cast with evil men; but you are not to
partake of the evil which they do, You are often associated with
sinners; but you are not to associate with them as sinners. You
are not to associate with them ix /heir sins. You are wheat with
the tares in the field; but you are not to be as fares.
Ye are Light in the Lord, and ye may not have fellowship
with the anfruitful works of darkness. Ye owe them the duty of
reproof. Do not partake in these works of darkness, but re-
buke them. Ye may not join with them in doing their works,
for these works are shameful even to be spoken of; how much
more are they shameful to be done. But ye owe to the doers
the daty of reproof; and ye will have your reward in perform-
ing it. For those things which are reproved are illumined by the
Light. Cp. John iii. 20, ‘ Every one that doeth evil hateth the
light, and doth not come to the Light,”’ ἵνα uh ἐλεγχ θῇ τὰ ἔργα
αὐτοῦ. For that which is illumined ie Light.
296 EPHESIANS V. 15—26.
Ὁ Cal, 1.9 15 © Βλέπετε οὖν πῶς ἀκριβῶς περιπατεῖτε, μὴ ὡς ἄσοφοι, GAN ὡς σοφοὶ,
oRom. 12.2. 16 ἐξιαᾳνοραζόμενοι τὸν καιρὸν, ὅτι at ἡμέραι πονηραί εἰσι.
---Ψ BY a AY a ΝΥ ’ an
csie tt * Το Διὰ τοῦτο μὴ γίνεσθε ἄφρονες, ἀλλὰ συνιέντες τί τὸ θέλημα τοῦ Κυρίον'
1 Pet. 4. 2
pProv.201. 419} καὶ μὴ μεθύσκεσθε οἴνῳ, ἐν ᾧ ἐστιν ἀσωτία, ἀλλὰ πληροῦσθε ἐν πνεύματι,
& 28. 29, &e. 19 9 \g), a ε a a 9 \ 35 a a x5. s
Tee. 511,32, obvres ἑαυτοῖς ψαλμοῖς καὶ ὕμνοις καὶ @dais πνευματικαῖς, ἄδοντες καὶ
Col 3.1617. ψάλλοντες ἐν τῇ καρδίᾳ ὑμῶν τῷ Κυρίῳ: 39" εὐχαριστοῦντες πάντοτε ὑπὲρ
Acts 16. 25. Φ' 3 393. » A , ε κα 3 a a A A Q 4
Peal Σ πάντων, ἐν ὀνόματι τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ, τῷ Θεᾷ καὶ Πατρὶ,
1 Thess. 5. 18. 211... , 3 , 3 , a
Heb, 18. It ὑποτασσόμενοι ἀλλήλοις ἐν φόβῳ Χριστοῦ.
el Pei. 5. δ. 22 * Αἱ γυναῖκες, τοῖς ἰδίοις ἀνδράσιν ὑποτάσσεσθε, ὡς τῷ Κυρίῳ: 33 " ὅτι ἀνήρ
en ἐστι κεφαλὴ τῆς γυναικὸς, ὡς καὶ ὁ Χριστὸς κεφαλὴ τῆς ἐκκλησίας, αὐτὸς
1 Cor. 14. 84. ~ , 4 >, & e 9 4 ε , a a
Cos. σωτὴρ τοῦ σώματος. Αλλ᾽, ὥσπερ ἡ ἐκκλησία ὑποτάσσεται τῷ Χριστῷ,
Tit. 2. 5. a
1 Pet 3. οὕτω Kal αἱ γυναῖκες τοῖς ἰδίοις ἀνδράσιν ἐν παντί.
u Rom. 12. ὁ. εν 3 a LY 2
1Cor. i310, 9 * Οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας ἑαυτῶν, καθὼς καὶ ὁ Χριστὸς ἠγάπησε
h. 1. 22. 23. ‘ 2 ’ νε ΝΥ ε a 3 A 928 Σ ν oN ε ,
ch. 1.32.8... τὴν ἐκκλησίαν, καὶ ἑαυτὸν παρέδωκεν ὑπὲρ αὐτῆς, 35 ᾽ ἵνα αὐτὴν ἁγιάσῃ καθα-
Col. 1. 18, 24. x Gal.1.4, ch. 5.2. Col. 3.19. 1 Pet. 8. 7. y John 8. δ. ἃ 15.3. Tit. 3.5. 1 Pet. 8. 21.
That is, the works of darkness, when seproved by you, will
be illumined. Unless they are reproved they will remain dark ;
and the doers of them will be cast into outer darkness. But if
they are reproved, they will be changed into Light. This happy
change will be wrought by your reproof, and by the protest of
your example leading them to love the light and to rejoice in it,
and teaching them repentance and newness of life in Christ.
Wherefore the Scripture says, “" Awake thou that sleepest, and
arise from the dead, and Christ shall give thee light.”’
Ye yourselves have passed through this blessed transforma-
tion. Ye were once Darkness, but now are ye Light in the Lord.
Walk as children of Light, especially by enlightening the dark-
ness of others, and by changing that darkness into Light by your
Light.
So Jerome, who says, “ Lux arguit ea quee erant tenebre .. .
ut ex eo quod corripiuntur (i.e. by being reproved) mutentur in
melius, et mutata manifestentur, et sint lumen; quis omne quod
manifestatur lux est.’’
While sin is hidden, it works with boldness, as in the dark ;
but when the sinner is brought forth from his hiding-place, and
is reproved, and repents, and receives remission of sins, he be-
comes light. Chrys.
14. διὸ λέγει, Ἔγειρε] Not found totidem verbis (as Origen,
Jerome, and Severian have already observed) in any one text of
the Old Testament, but the sense of several texts (particularly
Isa. xxvi. 19; li. 17; lii. 1; lx. 1. Ezek. xxxvii. 13. Mal. iv. 2)
is compressed by the Apostle into one, as is common in the N. T.
See on Matt. ii. 23, and Surenhus. p. 588.
As to the form διὸ λέγει, see iv. 8. Heb. iii. 7. James iv. 6.
On this text, see Augustine, Sermons 88. 98, Vol. v. pp.
675. 742.
15. Βλέπετε οὖν πῶς ἀκριβῶς περιπατεῖτε] See to it, there-
Sore, how ye fulfil the precept of walking accurately in the straight
line of Christian duty. Cp. Winer, § 41, p. 269.
On this text, see Augustine, Serm. 167, Vol. v. p. 1160.
16. ἐξαγορα(ζόμενοι τὸν καιρόν] redeeming for yourselves the
opportunity, delivering it out of its present bondage, because the
days are Evil. Observe the preposition ἐξ, and the middle voice
in the word here used, ἐξαγοραζόμενοι.
The Days are evil; they are like a Captive sold into bondage
to a hard master, your ghostly Enemy ; therefore it is your duty
to redeem, as it were, by a ransom, the Opportunity out of his
hands, and to liberate it from his thraldom, and to dedicate it to
the free service of God.
Ye Ephesians, who have listened to the call of Christ, and
have risen from sleep, and have been illumined by Christ, the
Sun of Righteousness, do ye, who have set forth on the morning
of your journey towards your heavenly home, as pilgrims of
Christ, take heed, and walk warily on the road, and be not over-
come by the evil of the days, but overcome it by your good.
Be not changed by them into evil, but change them into
They are like prisoners sold into slavery, but do you
rescue them, redeem them, and make them your own and Christ’s
by using them well. Remember how Joseph’sa days were evil,
and Job’s days were evil; and remember also how they redeemed
the opportunity, and made all their trials to be occasions of good.
They changed their bad days into good days. Do you imitate
them. See Jerome here, and cp. Col. iv. 6, and above on iv. 29.
St. Paul sets a good example of his own precept by his own
practice. When he wrote this Epistle he was a prisoner, bound
to a soldier. The days were evil for him; but he redeemed
them. He made his prison to be a pulpit, from which he preached
to the world. The Roman soldier’s presence was a perpetual me-
mento to him that he himself was a soldier of Christ. Every
‘part of the soldier’s armour became like a weapon of Christian
warfare, and was wielded by him in the cause of Christ. See vi.
13—20.
18. ἀσωτία) dissoluteness. Cp. Luke xv. 13.
19. bod to one another, perhaps antistrophically. See
next note, and the assertion of Socrates (vi. 8), on the early use
of antiphonal singing even in the time of S. Ignatius. Cp.
Bingham, xiv. 1.
— ψαλμοῖς καὶ ὕμνοις καὶ Pdats] Ψαλμὸς (from ψάω, rado,
i.e. to sweep the strings) is properly with an instrumental ac-
companiment, as a harp; ap (from ἀείδω, cp. Theocrilus, xv.
96. 99) is vocal melody ; ὕμνος is a hymn of praise. The three
words are combined as here by S. Hippolytus, ap. Euseb. v. 28,
Ψαλμοὶ δὲ ὅσοι, καὶ Pdal ἀδελφῶν ax’ ἀρχῆς ὑπὸ πιστῶν
γραφεῖσαι, τὸν Λόγον ὑμνοῦσι θεολογοῦντες. A passage
happily illustrating the narrative of Pliny the Younger to Trajan
(Ep. x. 97), that the Christians met early in the morning, in
order “ Carmen Christo quasi Deo dicere secum invicem.””
21. Χριστοῦ] So the majority of the best MSS. and Edd,
Εἰς. Θεοῦ.
22. ὑποτάσσεσθε] Not found in some MSS., and rejected by
8. Jerome, and Tisch., Ellicott, Alf.
28. ἀνήρ] Εἰς. prefixes ὁ, which is not in A, D, E, F, G, I,
K, and is rejected by almost all recent Editors. ᾿Ανὴρ is a hus~
band whoever he may be.
— αὐτός] ‘Ipse, nemo alius.’ Eilz., with some MSS., in-
serts καὶ before αὐτὸς, and ἐστὶ after it; but these words are not
found in the great majority of the ancient authorities, and are re-
jected by Griesb., Scholz., Lachm., Tisch., Meyer, Ellicott, Aif.
— σωτὴρ τοῦ σώματος] A paxonomasia. Christ is the Σωτὴρ
τοῦ Zéparos, in which πάντες of σωζόμενοι (Acts ii. 47) are
incorp: ἵνα σωθῶσι. This is imitated by St. Paul’s con-
temporary S. Clement, who had his eye on this passage when
king of the Unity of the Church he says, σωζέσθω οὖν ὅλον
τὸ σῶμα ἐν Χριστῷ ᾿Ιησοῦ καὶ ὑποτασσέσθω ἕκασταε τῷ πλη-
σίον αὐτοῦ, c. 88.
Herein (says Chrys.) the Apostle grounds the duty of sub-
mission on the part of the Wife. Christ is the Head of the
Charch, and Saviour of His Body. Such is the relation of a
husband to his own wife. He is her head, and therefore has the
pre-eminence; his office also is one of protection and conser-
vation, and he has therefore a double claim to submission and af-
fection on her side.
24. ᾿Αλλ᾽] But—. St. Paul had said to wives, Be subject to
your own husbands as to the Lord.
He now puts the precept in a somewhat different form. If
you think it too much for me to command you to be subject to
your husband, to a frail man, as to the Lord, and Head, and Se-
viour of all, ye¢ observe the relation of the Church to her Lord,
and there learn your own duty to your husband. If you will not
look up to your husband as to Christ, yet look to the Church, the
Spouse of Christ, in her conjugal relation to Him.
25. ἑαυτὸν παρέδωκεν 5. a.} On Christ’s love for the-Church,
which He parchased with His own Blood, see St. Paul’s speech
EPHESIANS V. 27—31. 297
᾿ A a A ὑδ 2 «»ὔ εν 3 ε ay ὃ
ρΐσας τῷ λουτρῷ τοῦ ὕδατος ἐν ῥήματι, ἵνα παραστήσῃ αὐτὸς ἑαυτῷ ἔνδοξον + Cant. 4.7.
AY 3 λ' , ν»ν tro a ε is ¥ a , 3 ν Pes ee ie
τὴν EKKAYCLAY, μὴ cXxovoav σπιλον ἢ βυτι a, ἢ τι των TOLOUTWY, ἀλλ' wa ἢ αγια @11.2
ν»»ν»ν
καὶ ἄμωμος.
Col. 1. 22, 28.
Jude 24.
B σ AY εν vd 9 ir 9 aA AY ε A A ε Ne lol
Οὕτως καὶ οἱ ἄνδρες ὀφείλουσιν ἀγαπᾷν τὰς ἑαυτῶν γυναῖκας, ws τὰ ἑαυτῶν
σώματα. Ὁ ἀγαπῶν τὴν ἑαυτοῦ γνναῖκα, ἑαυτὸν ἀγαπᾷ" ™ οὐδεὶς γάρ ποτε 4 66. 2. 35.
om. 12. 5.
τὴν ἑαυτοῦ σάρκα ἐμίσησεν, ἀλλὰ ἐκτρέφει καὶ θάλπει αὐτὴν, καθὼς καὶ 6 2°-5:15.
ἃ 12. 27,
Χριστὸς τὴν ἐκκλησίαν. 89" Ὅτι μέλη ἐσμὲν τοῦ σώματος αὐτοῦ, ἐκ τῆς Maes s
σαρκὸς αὐτοῦ καὶ ἐκ τῶν ὀστέων αὐτοῦ.
Matt. 19. 5.
Mark 10. 7.
δι ῬΡΑντὶ τούτου καταλείψει icor.6.16.
to the Ephesian presbyters at Miletus. (Acts xx. 28.) They
were prepared to receive this teaching of the Epistle.
26. καθαρίσας τῷ λουτρῷ τοῦ ὕδατος] having cleansed her
with the (well-known) laver of the (well-known) water, ‘the laver
of Regeneration,” as the Apostle calls it (Tit. iii. 5), the laver of
Baptism. See note there.
The laver of the water with which the Church is cleansed is
here appropriately mentioned by the Apostle in connexior with
the death of Christ, because the water of Baptism derives all its
regenerating virtue and cleansing efficacy from that Death; as
was symbol.zed by the water flowing from the side of Christ on
the cross. See note on John xix. 34.
The reference to the lustral water of baptism here in con-
nexion with the espousal of Christ and His Church, derives ad-
ditional significance from the custom of the bridal bath, to which
the Apostle is supposed to allude. Cp. Jahn, Archwol. Bibl. § 154.
— ἐν ῥήματι) Some ancient expositors apply this to the Bap-
tismal Words, In the Name of the Father, &c.; but it seems
rather to mean by and with the instrumentality of the Word of
God preached and received.
As to this sense of ῥῆμα, see vi. 17, and Heb. vi. 5. The
article is not necessary after the preposition ἐν, especially with
such an emphatic and special word (amounting to the dignity of
an appellative) as ῥῆμα, God’s Word. See the examples in Wi-
ner, § 19, p. 108—114.
St. Paul guards the Ephesians from imagining that the Holy
Sacrament of Baptism is to be confounded with any of those
magical charms and incantations with which they were familiar,
and for which their city was proverbial. See Acts xix. 19.
It is not the Water alone which works this wonderful
change, but it is the Holy Spirit working in the Water, and in the
Word of God preached and received with faith in the heart.
Hence St. Peter says that we “are born again by the Word
of God” (1 Pet. i. 23); and St. James teaches that God of His
own will begat us with the Word of Truth (James i. 18).
Here the Word may mean Christ; but it is Christ preached.
See on 1 Tim. iv. 5.
This truth was remarkably exemplified in the case of Cor-
nelius. He was commanded to send for Peter, who would speak
ῥήματα to him (Acts xi. 14); and when Peter spoke those ῥή-
we τ Holy Ghost descended on all that heard the Word.
x. 44.
In that special case the Holy Ghost descended before Bap-
tism, in order to authorize Peter to confer Baptism on the Gen-
tiles (see note on Acts x. 47); but this visible descent was also
designed to show what is ordinarily done when the door of the
Church is opened by the key of the Word and Sacrament of
Baptism.
St. Paul is here speaking specially of the case of Adults; but
Infants also may be fitly said to be washed with the laver of the
water with the Word, in that they make profession of belief in
the Word, by the mouth of their Sureties, and are baptized in the
faith of Christ preached by the Word.
27. αὐτός So the major part of the best MSS. and Edd. Elz.
has αὐτήν.
— ἵνα παραστήσῃ κιτ.λ.} that He might present to Himself
(His Bride) the Church glorious, not having any spot (of im-
purity) or wrinkle (of decay). Cp. the description of the Church
patie in the Apocalypse, xxi. 2. 9, and the Marriage of the
b and His Bride, xix. 7.
28. Οὕτως x. of ἄ. ὀφείλουσιν] So A, B, D, E, F, G, Lach.,
Tiach., Meyer, Ellicott. Elz. has obras ὁ. ol. &.
29. Χριστό] So A, B, Ὁ», F, G, and Griesb., Schoiz.,
Lachm., Tisch., Meyer, Ellicott, Alford. Elz. has Κύριος. See
on Acts xx. 28. -
S. Ignatius (ad Polycarp. c. 5), imitating this passage, tells
Polycarp to charge husbands, in the name of Jesus Christ, to love
their wives as the Lord loves the Church.
80. Ὅτι μέλη ἐσμὲν τοῦ σώματος αὐτοῦ, ἐκ τῆς σαρκὸς αὐτοῦ
καὶ ἐκ τῶν ὀστέων αὐτοῦῦἝῦ The words ἐκ τῆς capxds—avroi are
Vou. II.— Paar III.
not in A, B, and have been rejected by Lachm., Tisch., but they
are supported by the great majority of authorities, and are re-
ceived by Meyer, Ellicott, Alf.
We are from the flesh and bones of Christ by means of His
Incarnation, and by incorpgration into His Body.
The Church owes her life to the Death of the Son of Man.
He suffered that death in His human flesh. And as Eve, “the
mother of all living” (Gen. iii. 20), was formed out of the very
side of the first Adam sleeping in Paradise, and was bone of his
bone and flesh of his flesh (Gen. ii. 23), and she was called
woman, Isha, because she was taken out of mgn, Ivh (ii. 23), and
thus we all by nature are taken out of the side of the first Adam,
and are bone of his bone and flesh of bis flesh, so the Church,
the spiritual Eve, the mother of us all by Grace, was taken out of
the side of the Second Adam sleeping in the sleep of death upon
the cross; and we all, as members of Christ’s Church, are taken
out of the very flesh and bones of Christ dying as man upon the
cross. See above on John xix. 34, and S. Jerome’s and Theo-
doret's notes here, and the words of S. Ignatius (ad Trallian.
c. 11): “ They who are of the Father are like branches of Christ’s
Cross, and their fruit is incorruptible. Christ in His Passion
calls us to Himself as His own Members. The Head cannot be
born without Members, when God, Who is Christ Himself, pro-
mises union with Himself.’’
Hence it is said by Hooker (V. lvi. 7): The Church is in
Christ, as Eve was in Adam. Yea, by grace we are every one of
us in Chrisé and in His Church, as by nature we are in those our
Jirat parents. God made Eve of the rib of Adam; and He
frameth His Church out of the very flesh, the very wounded and
bleeding side of the Son of Man. His body crucified, and His
blood shed, for the life of the world, are the true elements of that
heavenly being, which maketh us such as Himself is, of Whom we
come. (1 Cor. xv. 48.) For which cause the words of Adam may
be fitly the words of Christ concerning His Church, ‘* flesh of My
flesh, and bone of My bones,” a true native extract out of Mine
own Body. So that in Him, even according to His manhood, we
according to His heavenly being are as branches in the root out
of which they grow.
To all things He is life, and to men light (John i. 4—9), as
the sons of Gad; to the Church both light and life,—life eternal
(John vi. 57) by being made the Son of Man for us, and by
being in us a Saviour, whether we respect Him as God or as
Man:
Adam is in us an original cause of our nature, and of that
corruption of nature which causeth death; Curist is the cause
original of restoration to life. (Heb. v. 9.) The person of Adam
is not in us, but his nature, and the corruption of his nature, de-
rived unto all men by propagation. Christ, having Adam’s na-
ture, as we have, but incorrupt, deriveth not nature but incor-
ruption, and that immediately from His own person, unto all that
belong unto Him.
As therefore we are really partakers of the body of sin and
death received from Adam, so, except we be truly partakers of
Christ, and are really possessed of His Spirit, all we speak of eter-
nal life is but a dream.
That which quickeneth us is the Spirit of the Second Adam
(1 Cor. xv. 22. 45), and His flesh is that wherewith He quickeneth.
That which in Him made our nature incorrupt, was the union of
His Deity with our Nature. And in that respect the sentence of
death and condemnation, which only taketh hold upon sinful
flesh, could no way possibly extend unto Him.
This caused His voluntary death for others to prevail with
God, and to have the force of an expiatory sacrifice. The blood
of Christ (as the Apostle witnesseth) doth therefore take away
sin (1 John i. 7), because, “ through the eternal Spirit, He ο7-
Sered Himself unto God without spot" (Heb. ix. 14).
That which sanctifieth our nature in Christ, that which made
it a sacrifice available to take away sin, is the same which
quickeneth it, raised it out of the grave after death, and exalted it
unto glory. a
α
298
» \ , 2 a
ἄνθρωπος τὸν πατέρα αὐτοῦ
EPHESIANS V. 89, 38. VI. 1, 2.
καὶ τὴν μητέρα, καὶ προσκολληθή-
σεται πρὸς τὴν γυναῖκα αὐτοῦ' καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν.
83 Τὸ μυστήριον τοῦτο μέγα ἐστίν: ἐγὼ δὲ λέγω εἰς Χριστὸν καὶ εἰς τὴν ἐκ-
κλησίαν.
c Col. 8. 19.
Deut. 5. 16.
Matt. 15. 4.
Mark 7. 10.
Seeing therefore that Christ is in us as a quickening Spirit,
the first degree of Communion with Christ must needs consist in
the participation of His Spirit, which Cyprian in that respect
well termeth ‘ germanissimam societatem,” the highest and
truest society between man and Him Who is both God and Man
in one.
These things, 5. Cyrii duly considering, reproveth their
speeches which taught that only the Deity of Christ is the Vine
whereupon we by faith do depend as branches, and that neither
His flesh nor our bodies are comprised in this resemblance. For
doth any man doubt that even from the flesh of Christ our very
bodies do receive that life which shall make them glorious at the
latter day, and for which they are already counted parts of His
blessed body? Our corruptible bodies could never live the life
they shall live, were it not that here they are joined with His body
which is incorruptible, and that His is in ours as a cause of im-
mortality,—a cause, by removing through the death and merit of
His own flesh that which hindered the life of ours. Christ is,
therefore, both as God and Man, that true Vine whereof we
both spiritually and corporally are branches. The mixture of
His bodily substance with ours is a thing which the Ancient
Fathers disclaim. Yet the mixture of His Flesh with ours they
speak of to signify what our very bodies, through mystical con-
junction, receive from that vital efficacy which we know to be in
His. And from bodily mixtures they borrow divers similitudes
rather to declare the ἐγμέλ than the manner of coherence between
His sacred body and the sanctified bodies of Saints. Hooker.
This communion with Christ the Son of Man, and yet God
of God, Very God of Very God, the ““ Word made Flesh ” (John
i. 14), God manifest in the Flesh (1 Tim. iii. 16), God Incarnate,
“God with us,” “ Emmanuel” (Matt. i. 23), i.e. God in the hu-
man nature common to us all, is personally applied to us in an
inscrutable and mysterious manner by means of the two Sacra-
ments, Baptism and the Lord’s Supper (cp. Irenaeus, v. 2, 3), by
which we are united to Christ, and in Christ to God. The bless-
ings flowing to us through Christ’s Humanity are thus conveyed
to us, and make us partakers of the Divinity (2 Pet. i. 4); and if
we are partakers of the Divinity, and dwell as living members
in Christ’s body, we have therein a visible pledge and assur-
ance of a glorious Immortality,—the Immortality of God.
81. ᾿Αντὶ τούτου καταλείψει) For thie cause a man shall leave
his father and mother, even as Christ left His heavenly Father's
house and married our Nature, espoused to Himself a Charch on
earth, and made her to be one flesh with Himself. Jerome,
Theodoret.
— προσκολληθήσεται-- μία»)] See above on Matt. xix. 5.
82. Τὸ μυστήριον τ. μ. 2.) Thie Mystery is great. What
Mystery? That which Adam, the Father and Representative,
the Patriarch and Prophet of the whole human family, was em-
powered of God to reveal (Chrys., Hierome, Theophyl.) concern-
ing the. oneness of man with his wife, for whom the man leaves
his own nearest and dearest relations, and severs himself from his
own flesh and blood, and joins himself to one who has no relation-
ship to him, and joins himself to her indissolubly, so that they
twain become one flesh. This appears to be the true sense of the
words, and to be evinced by the pronoun τοῦτο, this.
The word Mystery, as used by St. Paul, signifies something
kept secret and hidden (ἀποκεκρυμμένον, Col. i. 26; σεσιγημένον,
Rom. xvi. 25), and generally something sacred and divine which
cannot be discovered by Natural Reason, but is unfolded by Di-
vine Revelation. :
On the etymology of the word, see on Matt. xiii. 11.
St. Paul often uses the word Mystery in his Epistles to the
Church and Bishop of Ephesus, famous for the practices of those
who professed to hold intercourse with the spiritual and invisible
world. See Eph. i. 9; iii. 3, 4.9; vi. 19. 1 Tim. iii. 9. 16.
The mystery of the conjunction and oneness of Man and
Wife might well be called a great and profound one at that time;
for it was hidden from all the Nations of the world, even those
88. « Πλὴν καὶ ὑμεῖς οἱ καθ᾽ ἕνα, ἕκαστος τὴν ἑαυτοῦ γυναῖκα οὕτως ἀγαπάτω
ε ε id e δὲ x. ν A ΕΥ̓ 2 ὃ
ὡς ἑαυτόν: ἡ δὲ γυνὴ ἵνα φοβῆται τὸν ἄνδρα.
VI. 1" Τὰ τέκνα, ὑπακούετε τοῖς γονεῦσιν ὑμῶν ἐν Κυρίῳ' τοῦτο γάρ ἐστι
δίκαιον. ?>Tipa τὸν πατέρα σον καὶ τὴν μητέρα, ἥτις ἐστὶν ἐντολὴ
which boasted most of their intellectual knowledge, social civi-
lization, and religious illumination.
Polygamy was common in many parts of the world; and
Divorce for the most trivial causes was practised without scruple
in Italy and Greece, and even among the Jews. See on Matt. xix.
3. The declaration therefore of the oneness of man and wife,
must have sounded as a strange announcement in the ears of the
world at that time, and that oneness might well be called “a
great mystery.” Even now, when Christianity has revealed this
doctrine for so many ages to mankind, yet, on account of the
blindness of their hearts, many are unwilling to receive this divine
Mystery ; and how many who have received it are eager to reject
it, by creating new facilities for Divorce !
— ἐγὼ δὲ λέγω εἰς Χριστὸν καὶ εἰς τ. ἐκκλησίαν} but I am
speaking with a view to Christ and the Church, whose union is
represented by Holy Matrimony.
The Mystefy therefore of Marriage is great, not only for the
reasons mentioned above, but because it has a mystical relation
to the Marriage of Christ and the Church, and is an image of it.
Do not therefore be surprised that what I am declaring to you is
confessedly a great Mystery. Do not reject it, because it is a
great Mystery. For, the whole CEconomy of Christ’s union with
His Church, the whole GEconomy of the relation to us of “God
manifest in the flesh,”’ is indeed a great Mystery. See St. Paul’s
words to the Bishop of Ephesus, | Tim. iii. 16.
As it has been well expressed by an eloquent Bishop of our
own nation, This ἐν a great mystery ; but it is the symbolical
and sacramental representation of the greatest mysteries of our
religion. Christ descended from His Father’s bosom, and con-
tracted His Divinity with flesh and blood, and married our
nature, and we became a Church, the Spouse of the Bridegroom,
which He cleansed with His biood, and gave her His Holy Spirit
for a dowry and Heaven for a jointure, begetting children unto
God by the Gospel. This Spouse He hath joined to Himself by
an excellent charity. He feeds her at His own table, and lodges
her nigh His own heart; provides for all her necessities, relieves
her sorrows, determines her doubts, guides her wanderings. He
is become her Head, and she is a signet upon His right hand.
Here is the eternal conjunction, the indissoluble knot, the ex-
ceeding love of Christ, the obedience of the Spouse, the com-
municating of goods, the uniting of interests, the fruit of mar-
riage, a celestial generation, a new creature. “" Sacramentum hoc
magnum eat ;’’ this is the Sacramental Mystery represented by
the holy rite of Marriage. By. Taylor (Serm. xvii. ‘The Mar-
riage Ring,” Vol. v. p. 254). Cp. Gregory Nazianz. (Orat.
xxxvii. § 7).
88. Πλήν] But waiving all farther considerations of this pro-
found Mystery, do you receive, in addition to what I have already
said, this plain practical lesson, as follows.
* On this use of πλὴν see 1 Cor. xi. 11. Phil. i. 18; iii, 16;
iv. 14. ᾿
- ἵνα] I command that (cp. John xiii. 29); or, let her see
that. Cp. Winer, § 45. 5, p. 282.
Cu. VI. 1. TA réxva—2. éwayyeAlg] Quoted by Tertullian
as an argument for the unity of the old and new dispensation
against Marcion, who expunged the words ἥτις---ἐπαγγελίᾳ (c.
Marcion. v. 18).
St. Paul says that ¢his is the first commandment, not in
order, but in respect of promise.
The first three commandments are prohibitory, the fourth is
imperative and positive, but has no promise annexed to its per-
formance; the fifth is the fret in regard to God’s promise of
blessings for obedience. (Cp. Chrys. Winer, § 48, p. 349.)
Observe, that St. Paul writing to the Ephesians (who had
been taught by him for three years), enforces this precept with a
quotation from the Old Testament (see on ii. 17), which he does
not do in writing to the Colossians (iii. 20). Cp. Townson's
Works, i. 102.
EPHESIANS VI. 3—14.
299
πρώτη ἐν ἐπαγγελίᾳ, ὃ ἵνα εὖ σοι γένηται, καὶ ἔσῃ μακροχρόνιος emt cGen. 18.19.
τῆς γῆς.
4 ΓῚ x e 4 , DY i4 ε aA 3 \N 3 , “. “
Καὶ οἱ πατέρες, μὴ παροργίζετε τὰ τέκνα ὑμῶν, ἀλλὰ ἐκτρέφετε αὐτὰ
παιδείᾳ καὶ νουθεσίᾳ Κυρίου.
δ ὁ Οἱ δοῦλοι, ὑπακούετε τοῖς κυρίοις κατὰ σάρκα μετὰ φόβον καὶ τρόμου,
ἁπλότητι τῆς καρδίας ὑμῶν, ὡς τῷ Χριστῷ: © μὴ κατ᾽ ὀφθαλμοδουλείαν ὡς
ἀνθρωπάρεσκοι, ἀλλ᾽ ὡς δοῦλοι Χριστοῦ, ποιοῦντες τὸ θέλημα τοῦ Θεοῦ ἐκ
xod. 12. 26, 27.
& 13. 14, 15.
tog 6 7, 20—24.
2, & 11. 19—21.
& ps, 78. 4—7.
Prov. 19. 18.
& 29. 17.
4 Ecclus. 7. 28,
ἐν Col. 8. 21.
d Col. 3. 22.
1 Tim. 6.1.
Tit. 2. 9.
e Rom. 2. 6—10.
2 Cor. 5. 10.
‘ol. ὃ. 24.
ψυχῆς 7 wer’ εὐνοίας δουλεύοντες ὡς τῷ Κυρίῳ καὶ οὐκ ἀνθρώποις, ὃ * εἰδότες ttev.25 4s.
ὅτι ἕκαστος ὃ ἐάν τι ποιήσῃ ἀγαθὸν τοῦτο κομιεῖται παρὰ Κυρίον, εἴτε δοῦλος
εἴτε ἐλεύθερος.
Deut. 10. 17.
2 Chron. 19. 7.
Job 31. 19.
Wisd. 6. 7.
Col. 8. 24, 25.
ΝῚ ε a
9 Kai οἱ κύριοι τὰ αὐτὰ ποιεῖτε πρὸς αὐτοὺς, ἀνιέντες τὴν ἀπειλήν" εἰδότες "δ ᾿ς ᾿ς,
isd. 5.17.
° ‘ 2A Q A Wi
ὅτι καὶ αὐτῶν Kai ὑμῶν ὁ Κύριός ἐστιν ἐν οὐρανοῖς, καὶ προσωποληψία οὐκ ἔστι Rom. 15. 12.
OF.
Tap αὐτῷ.
6. 7.
1 Thess. δ. 8.
iLuke 22. 58.
10 ε Τὸ λοιπὸν, ἀδελφοί μου, ἐνδυναμοῦσθε ἐν Κυρίῳ, καὶ ἐν τῷ κράτει τῆς Jon 12.51.
> aA
ἰσχύος αὐτοῦ: 11 " ἐνδύσασθε τὴν πανοπλίαν τοῦ Θεοῦ, πρὸς τὸ δύνασθαι ὑμᾶς
4. 80.
& 16, 11.
Acts 28. 16.
στῆναι πρὸς Tas μεθοδείας τοῦ Διαβόλου, 1 ' ὅτι οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς τοι 1.
αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχὰς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκρά-
τορας τοῦ σκότους, πρὸς τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις.
18 * Διὰ τοῦτο ἀναλάβετε τὴν πανοπλίαν τοῦ Θεοῦ, ἵνα δυνηθῆτε ἀντιστῆναι
k 2 Cor. 10. 4.
Luke 8. 13.
Rev. 3. 10.
& 59. 17.
Luke 12. 35.
4 2Cor. 6. 7.
ἐν τῇ ἡμέρᾳ τῇ πονηρᾷ, καὶ ἅπαντα κατεργασάμενοι στῆναι. 14 ' Στῆτε οὖν i thes. ὁ. 5.
8. ἵνα εὖ σοι γένηται---γῆ:} in order that it may be well with
thee, and that thou mayest live long on the earth. This is not to
be limited to temporal life in this world. But the Apostle here
gives an exposition of the true spiritual meaning and universal
application of the Fifth Commandment; as our Lord in His
Sermon on the Mount expounds the true significance of the
whole Decalogue. See on Matt. v. 17.21.31. Cp. Matt. xxii.
37. 40. Compare specially our Lord’s promise to the meek, that
they should inherit the earth, Matt. v. 5, and note.
παιδείᾳ καὶ νουθεσίᾳ] discipline (implying strictness and
severity, cp. Heb. xii. 5. 7, 8.11) and admonition,—the former
applicable specially to the body, the latter to the mind.
5. Barnabas (Epist. 19) has 8 passage which beara on the
same social and domestic duties in what is there called “" the
Way of Light,” as opposed to “the Way of Darkness,” — οὐ μὴ
ἄρῃς thy χεῖρά σον ἀπὸ τοῦ υἱοῦ cov, ἀλλὰ ἀπὸ νεότητος
διδάξεις φόβον Κυρίου, .... ὑποταγήσῃ κυρίοις ὡς τύπῳ
Θεοῦ ἐν αἰσχύνῃ καὶ φόβῳ' ob μὴ ἐπιτάξῃς παιδίσκῃ ἢ δούλῳ
σου ἐν πικρίῳ, ὅτι ἦλθεν (ὁ Geds) οὐ mare πρόσωπον καλέσαι
ἀλλ᾽ ἐφ᾽ οὖς τὸ Πνεῦμα ἡτοίμασεν. (See below, v. 9.)
5. Οἱ δοῦλοι] Slaves or bondmen,—not to be confounded in
their condition with the household servants of Christian nations
in later days, who have been raised by the Gospel from the con-
dition of δοῦλοι to that of freemen and brethren in Christ. See
below, Introduction to the Epistle to Philemon.
— κατὰ σάρκα] Earthly, as distinguished from heavenly. Be
obedient, not only to God your heavenly Master, but to your
earthly masters, as to Christ.
We may have masters according to the flesh upon earth, to
whom we may and must give reverence upon earth; but of our
souls, and spirits, and consciences, as we have no fathers upon
earth, so we may have no Masters, but only our Father in heaven.
(Matt. xxiii. 9.) Bp. Sanderson (iii. 279).
— ἀπλότητι)] With a single eye to what is good and right, not
with sinister respects to our own interests. See above on Rom.
xii. 8
oculum servientes.”” (Vulg.) Cp. Col. iii. 22, 23.
Many servants there are, who will work hard as long as
their master’s eye is upon them, but when his back is turned, can
be content to go on softly. Such ὀφθαλμοδουλεία the Apostle
condemns. Sanderson (iii. p. 32).
— ὡς δοῦλοι Χριστοῦ] as servants of Christ. Who is
never absent from you, and Whose eye is ever upon you at your
work, and Who will judge you according to your works at the
Great Day.
— ἐκ ψυχῆς] from the heart. These words are joined with
what follows; but this combination seems to impair the rhythm of
the sentence and not to improve its sense. They are joined with
6. ah κατ᾽ ὀφθαλμοδονλείαν} not with eye-service; “non ad |
1 Pet. 1. 13.
what precedes in the Vulgate, Athiopic, and Arabic Versions,
and by Bfeyer and Ellicott.
8. éxacros—xoifop] So A, D, E, F, G.—Elz. has ἐάν τι
ἕκαστος, and so the majority of recent Editors. But éxaorus is
the emphatic word ; each person, whether bond or free, and pro-
perly stands first. Whatsoever each person shall have done, that
he shall receive again from God. A religious comfort to slaves,
who when they ‘‘did well and suffered for it” (1 Pet. ii. 20) from
their earthly masters, might thence take consolation in the reflec-
tion, that the more they did and suffered for God, the more they
would receive hereafter from God; and so they might even rejoice
in their sufferings on earth as leading to an increase of heavenly
glory. See Chrys. here.
— τοῦτο κομιεῖται] that he will receive back again,—as 8
deposit, or as seed sown. See 2Cor. v. 10, and Gal. vi. 8.
2 Cor. ix. 6. A, B, D*, F, G, have κομίσεται here, but in Col.
iii. 25, A, C, D*, have κομιεῖται, and D***, E, I, K, have
κομιεῖται here.
9. καὶ αὐτῶν καὶ ὑμῶν] the Master both of them and you. So
A, B, Ὁ», F, G, and most of the recent Editors.—£iz. has καὶ
ὑμῶν αὐτῶν.
— προσωποληψία] He does not regard persons, but their
works.
11. pebo8elas] μηχανήματα (Theodoret); ‘ machinationes.’
Tertullian c. Marcion. v. 18. See above, iv. 14.
12. ἡ πάλη] our wrestling, our warfare, is not like that of the
soldiers of this world, but far more perilous and glorious. He
had been speaking of armour, and is going to speak of it more in
detail. He addresses them as soldicrs, and now reveals to them
who and where their enemies are.
— xocpoxpdropas] He calls them rulers of this world,—not
because they have received any such rule from God, but because
the world submits itself to their rule, and eagerly sells itself into
slavery to them. Theodoret.
— τοῦ oxérovs] of darkness. This is the opinion of all the
doctors of the Church, that the intervening air between heaven
and earth is full of adverse powers. S. Jerome. See above on
ii. 2. Elz. adds τοῦ αἰῶνος tobrov,which is not in the majority
of the best MSS. and Edd.
— τὰ πνευματικὰ τῆς πονηρίας] the spiritual powers of wick-
edness ; ‘spiritualia nequitie’ (Vulg.); i. 6. whose essence it is
to work wickedness. As to this use of the neuter plural in a
collective sense (the spiritualty or spiritualhood), and on the
genitive, see Winer, § 34, p. 212, 13. .
18. πανοπλίαν τοῦ Θεοῦ] So Ignatius to the Ephesians, c. 6:
“Let none of you be called a deserter; let your Baptism abide
with you as your arms, Faith as your Helmet, Love as your
Spear, Patience as your Panoply.”
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m Isa. 52. 7.
Rom. 10. 15.
n Isa. 59. 17.
1 Thess. 5. 8.
Heb. 4. 12.
Rev. 1. 16.
o Matt. 26. 41.
Acts 28. 20.
Cor. 5. 20,
EPHESIANS VI. 15—24.
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t 1 Cor. 16. 28.
ἐσ ἡ Kupiov ᾿Ιησοῦ Χριστοῦ.
ἐν ἀφθαρσίᾳ ἀμήν.
3. Ἢ χάρις μετὰ πάντων τῶν ἀγαπώντων τὸν Κύριον ἡμῶν ᾿Ιησοῦν Χριστὸν
14. περιζωσάμενοι τὴν ὀσφῦν} 8491 Pet. i. 18. Polycarp ad
Philipp. 2.
1δ. ὑποδησάμενοι--ν ἑτοιμασίᾳ κιτ.λ.} An allusion to the
attitude and attire of the Israelites eating the Paseover in a state
of preparation, or rather preparedness to quit Egypt, and to
march “‘ harnessed’? (Exod. xiii. 18) to Canaan. See Exod. xii.
11: ‘Thus shall ye eat it, with your loins girded, your shoes on
your feet, ye shall eat it in haste.’
It was a sign of haste to eat standing, with their feet shod,
in preparation for the journey, that, being strengthened with the
Paschal food, they might pass through the vast and terrible wil-
derness in their way to the promised land.
So the Christian, when he sets forth from the Egypt of spi-
ritual darkness, is fortified with the ‘true Passover” sacrificed
for him (1 Cor. v. 7), and he goes forth “ harnessed,” and has his
feet shod with the preparation of the Gospel of Peace, and so is
equipped for the march through the wilderness of this world to
his heavenly rest. ἡ
Let no one therefore of the true Israelites look back and
yearn for Egypt, but let all press onward toward the heavenly
Jerusalem. See Origen, Chrys., and Jerome here.
16. θυρεόν] the large oblong or oval shield,—properly like a
θύρα, or door; ‘scutum’ (Vulg.); differing from the lighter
ἀσπὶς or ‘clypeus.’ Ellicott.
— τὰ πεπυρωμένα] Tipt with some combustible material which
was ignited in the projection (Ps. vii. 14; cxx. 4), where the
Psalmist speaks of arrows sharpened with coals of “ Rethen.”
Veget. de Re Mil. iv. 18. Winer, R. W. B. p. 190, Art.
a
Bogen.
11. ῥῆμα Θεοῦ͵] The Word of God, wherewith the Captain of
our ealvation defeated the Evil One at the Temptation. See on
tt. iv. 4. 7. 10.
20. πρεσβεύω ἐν ἁλύσει) See Acts xxvi. 29. Ambassadors of
kings are inviolable. I, the ambassador of the King of Kings,
deliver, my message in bonda! But the Gospel which I preach
is not bound (2 Tim. ii. 9), nor can be: but will bind Satan and
liberate the world.
21. καὶ ὑμεῖς} ye also as well as others, perhaps the Colos-
asians. See Col. iv. 16.
— τί πράσσω] how I fare.
— Τύχικος] Tychicus of Asia. See on Acts xx. 4, where
Trophimus is mentioned with him as an ᾿Ασιανός. Trophimus
was of Ephesus. (Acts xxi. 29.)
Tychicus was the bearer of this Epistle, probably to various
Churches of Asia (see Introduction to this Epistle), and of that
to the Colossians. (Col. iv. 7.) He seems to have been with
St. Paul when he wrote the Epistle to Titus (iii. 12), and was
sent again to Ephesus by St. Paul a little before his death.
(2 Tim. iv. 12.)
22. ἔπεμψα) I send now with this Epistle. The Epistolary
sorist. See Acts xxiii. 30. Phil. ii. 28. Philem. 11. 2 Cor. viii.
18. Winer, p. 249.
It was a blessed consolation for them to hear, that Paul at
Rome, the metropolis of the Roman empire, was triumphing
over his prison and his chains. And this was the consolatory
intelligence which they would receive by Tychicus. Jerome.
28. τοῖς ἀδελφοῖς) the brethren generally. As to the question
why he sends no special greetings to any individuals in this
Epistle, although he had spent three years at Ephesus (Acts
xix. 10; xx. 31), see above, Introduction.
On this text see Augustine, Serm. 168, Vol. v. p. 1163; and
Retract. lib. i. c. 23.
24. Ἢ χάρις μετὰ πάντων τῶν ἀγαπώντων τ. K. ἡ. "I. X.] The
converse of the Anathema, Maranatha in 1 Cor. xvi. 22.
-- ἐν ] in incorruptibility; that is, who love Him
with a love that is not corrupted by any evil admixtures and
deleterious influences, or impaired by change of circumstances or
lapse of time, but is pure and immarcescible, ἀμίαντος καὶ
‘os. 2
The Apostle had been speaking of conjugal union and love,
and he had represented it as a figure of the spiritual marriage and
love between Christ and His Church (v. 22. 32).
He now says, “Grace be with all that Jove the Lord Jesus
Christ ἐν ἀφθαρσίᾳ :’’ that is, Grace be with every Christian soul
that has been espoused to Christ in spiritual wedlock in baptism,
and who loves her Lord Jesus Christ with a pure love, unadul-
terated with any admixtures of carnal affection for any worldly
object (as the o/d man was corrupted, see iv. 22), and untainted
by heretical pravity of unsound doctrine, or by schismatical pride
of sectarian strife. Grace be to them who love Him alone with
their whole heart fervently.
This meaning of the Apostle may be illustrated by his words
to the philosophical, carnally-minded, and schismatical members
of the Corinthian Church, who did not love Christ ἐν ἀφθαρσίᾳ :
‘‘T have espoused you to one husband that I may present you as
a chaste Virgin to Christ. But I fear lest by any means, as the
Serpent beguiled Eve through his subtlety, so your minds should
be corrupted (φθαρῇ) from the ‘ simplicity’ (or singleness, one-
ness, and pureness) of love in Christ.”
The word φθαρῇ, as there used, explains the sense of its op-
posite ἀ-φθαρσία here; and this sense is approved by ancient
Expositors (Chrys., Jerome, Theophyl.) and Versions, especially
the Vulg., Syriac, Gothic, and Arabic, which thus paraphrases
the word, “" with a love free from blemish or corruption.”” Hence
this word may well be supposed here to signify the incorrupti-
bility of a spiritual and eternal love,—a love which fiows forth
from the pure well-spring of the inner man of the heart, in the
incorruptible (ἀφθάρτῳ) element of the meek and quiet spirit
described by St. Peter (1 Pet. iii. 4),—a love which knows no
decay, and is not affected by time,—a love which is never
blighted or withered, but is as undying and unfading as the
crowns of glory which it will one day wear.
This is the sense in which the words of St. Paul seem to.have
been understood by an Apostolic Father and Martyr, who says in
EPHESIANS VI. 24. 301
his Epistle to the Ephesians, Whosoever corrupts (ὃς dy φθείρῃ)
the faith by evil teaching, will go into unquenchable fire. For
this cause, Christ received the unction on His head, in order that
He might diffuse incorruplion (ἀφθαρσίαν) to the Church.
Do not ye therefore be anointed with the noisome odours of the
dogmas of the Ruler of this world. (Ignatius ad Eph. 16.) And
to the Magnesians he says, Let no one separate you into parties,
but be united to your Bishop and the Presidents of the Church,
for a type and discipline of Incorruption (ἀφθαρσίας, i.e. of
soundness and integrity in faith and practice). And he calls the
Gospel of Christ the perfection of incorruption, and says that it
contains every blessing, if we believe with Jove. (Phil. 9.) And
in his Epistle to the Romans he says (c. 7), “1 have no pleasure
in the food of corruption (φθορᾶς), nor in the pleasures of this
world ; but I long for the bread of God, which is the flesh of
Jesus Christ the Son of God, Who was born in the latter days
from the seed of David and of Abraham, and the drink of God,
which is His blood, which is Love incorruptible (Δγάπη ἄφθαρτος)
and everlasting life.”
INTRODUCTION
TO THE
EPISTLE TO THE COLOSSIANS.
Tue Epistle to the Colossians, like the other Epistles of St. Paul, holds its own peculiar place, and
performs its own special work, in the system of Christian Teaching, which has been vouchsafed by
the Holy Spirit, operating by the ministry of the Apostle.
This Epistle may best be considered in connexion with that to the neighbouring Church, and
great City, of Ephesus.
Both these Epistles were written by St. Paul, at the same place, Rome, and about the same
time; that is, in his first imprisonment in that City (a.p. 61—63), and appear to have been con-
veyed by the same person, Tychicus'.
The Epistle to the Colossians, in its plan and substance, may be regarded as following, by a
natural sequence, the Epistle to the Ephesians.
If the comparison may be allowed, the divine Apostle, bearing in his hand these two Epistles—
that to the Ephesians, and that to the Colossians—may be likened to the builders of the literal
Temple of God, of whom we read in the book of Nehemiah, “Every one with one of his hands
wrought in the work, and with the other held a weapon. The builders every one had his sword
girded by his side, and so builded ’.” ;
So the Apostle here. He is both a builder and a soldier. He has his sword girded by his side,
and so builds. He builds up the Truth in one Epistle; and he wars against Error in the other.
He builds in the Epistle to the Ephesians, He has his sword girded at his side in the Epistle to the
Church of Colossee.
He has thus left a practical lesson to the Church, and to every Christian. The Church on
earth is ever militant; and she has also ever her work of edification. She must build as well as
fight; and she must fight as well as build. And every Christian is a soldier; but he must also be
a builder. The soldiers of Nehemiah, with a trowel in their hand, and a sword girded at their side,
and so building the fabric of God’s Temple, and the Apostle St. Paul building up the Church with
one Epistle, and at the same fighting against her enemies with another, are examples for every
Christian in every age.
The similarity of thought and language between these two Epistles * proclaim the connexion of
the Subject and the identity of the Author.
τ Eph. vi. 24. Col. iv. 7. Compare Davidson's Introduction, ii. p. 346—350, and Afford’s Prolegomena, iii. p. 18—23. Guerike,
Ἐιολείδιηε: Ῥ.- 368—383. Kirchofer, Quellensammlung, p. 208. 211.
3 Neh. iv. 17, 18.
EPugsiIAns, CoLoss1aNs. EpPHEsIAns. CoLossians. ὁ EpHeEsians. CoLossIans.
7 With i 7 compare i. 14. With iii. 2 compare i. 25. With iv. 29 compare iii. 8.
»ν π 10 ” — 20. "Ἤν π 3 ” — 26. rs 31 ” — 8.
so 15—17 ” — 3,4 »_ π 7 ” — 23. 25 ἡδὺ π 82 ” — 12
» —18 ” — 27. » — 8 ” — 27. n wv ὃ ” — 6
» —21 ἣν — 16. » ive 1 ἣν — 10. » — 4 δε -- 8.
» — 22 ” — 18. » — 2 ” iii. 12. » — 6 ” — 6
» ii, 1,12 ” — 21. » — 3 ” — 14, » — 6 5 — 6
n — ὅ ie ii, 13. » —15 a ii. 11. » —15 Ἂ iv. 5,
—15 ΤΑ “- id. », -- 22 ” iii, 1. » —I19 + iii, 16.
» —16 Ἧ i, 20. , --22 τῇ -- 8. ,. ---2ὶ ὃ, -- 18
» iii, 1 - — 3. »Ἅ 26 ” — 8. nn -- 25 FY, — 19. [With
INTRODUCTION. 303
The Epistle to the Ephesians, with its constructive character, and the Epistle to the Colossians,
with its polemical protests, and denunciatory refutations, have each their respective office and
use.
Both are grounded on the foundation of the same doctrines, especially that of the Divine Love
in the Mystery of the Incarnation. Both were written at the same time by the same Apostolic
hand, that of Paul the prisoner of Christ; they were both sent into Asia by the same messenger,
the beloved Tychicus. The Ephesian Epistle was to be communicated to the Colossians, and the
Colossian Epistle was to be communicated to the Ephesians ; the Apostle himself (it would seem)
gave a special direction to that effect’. Each of the two Epistles would afford salutary instruction
to the readers of the other’, in that age, and in every succeeding generation; and in these two
Epistles, written and sent simultaneously, the Church Universal would recognize a beautiful example
of her own duty, to drive away dangerous errors, especially those which assail Christ’s Incarnation
and Atonement, while at the same time she builds up her people on the only solid foundation and
immoveable Rock of Truth, Christ Jesus, confessed to be Very Man, and to be the Son of the Living
God’.
Let us consider, a little more at large, the evidence of these propositions.
In the Epistle to the Ephesians, as we have already seen, the holy Apostle, as a «wise master-
builder *, had laid deep and strong the groundwork of the Christian Church upon Christ, acknowledged
to be Gop, co-equal and co-eternal with the Father, the King and Lord of Angels, Creator and
Ruler of the world; and upon the same Christ, condescending to become Man, and by His Incarna-
tion uniting Human Nature in His own Person to the Divine Nature, and offering Himself on the
Cross as a propitiatory sacrifice for the sins of the whole world, and reconciling God to man in
Himeelf, and purchasing to Himself an Universal Church by His own Blood, and vanquishing the
Principalities and Powers of this world by His Death, and abolishing the enmity between Angels
and Men, and between Men and Men, knitting together both Jews and Gentiles as fellow-
members in His own Mystical Body, the Church, by the profession of One Lord, One Faith, One
Baptism’; and thus harmonizing and restoring, consecrating and summing-up all in one; and
proclaiming and establishing an Universal and Everlasting Peace, and blending every thing,
and bringing all persons to dwell together in Unity, in Himself, God and Man, and through
Himeelf, in the ‘Father, the Sovereign Author of all, and the Fountain and Well-Spring of Love ;
and having ascended up on High, and given gifts to men, as a divine boon and royal largess to the
World, on the glorious occasion of His Coronation and Inauguration, as Man, in Heaven, and of His
Session as our King and Head at the Right Hand of God; and by these Gifts of the Holy Ghost
the Comforter, providing for the organization and consolidation, as also for the continual growth
and enlargement of the living fabric of His Church, till it expands to its full stature, to the
perfectness of its growth in Christ. ᾿
These mysterious truths, to the height of which no human Intelligence can climb, the
depth of which no human Reason can fathom, and the length and breadth of which no human
Capacity can comprehend, and which, even the Angels of heaven themselves did not know, and
had been dimly seen by the Prophets, and prefigured by the types and shadows of the Levitical
Law, are now revealed by the Holy Spirit to the Apostles, and are displayed to the eyes of Angels
and of Men, by the Church, as in a clear mirror, where all may contemplate the beauty and glory
of the Love of God in Christ.
From these transcendent truths, fully developed‘, the Apostle had proceeded to enforce the
practical duties of Unity in the Faith, of Truth’, of Charity, of Holiness*. He had shown in the
Epistle to the Ephesians, how the daily duties of domestic and social life, the duties of Wives to
Husbands, and Husbands to Wives; the duties of Children to Parents, and of Parents to Children ;
the duties of Slaves to Masters, and of Masters to Slaves, all grow out of this one Root, and flourish
EpHesians. CoLosstans. 2 Compare note on Eph. iii. 10.
With vi. 1 compare 11}. 20. 3 See on Matt. xvi. 18, and 1 Cor. iii. 10, 11.
» - 4 ” — 21. 4 1 Cor. iii. 10.
» — 5 ” — 22. 5 Eph. iv. 5.
» — 9 δὴ iv. 1. 6 In the first three chapters, and at the beginning of the fourth
» —18 Pe — 2 chapter to the Ephesians.
᾿ » —2l PA — 7. Y iv. 8. 14.
1 See below on iv. 16. The considerations here stated confirm 8 iv. 22—32; v. 1—14.
that conclusion.
904 INTRODUCTION TO
on the one stem of Unity in Christ, confessed to be God and Man, and of Communion with His
Body the Church’.
The divine Apostle, in his Epistle to the Ephesians, had thus prepared the way for a subsequent
theological application of these fundamental principles, in the Epistle to the Colossians; not only for
the purpose of establishing and confirming Evangelical Truth, but also of refuting and exploding
Heretical errors. The Epistle to the Colossians discloses various forms of religious error, which are
not displayed in any other Epistle of St. Paul, but which, having been disseminated by the Evil
One in the field of the Church, and having taken root in primitive times in Phrygia, have brought
forth a large harvest of evil, and are still prevalent in ‘our own age.
These errors, like all others which have been most disastrous to the Church, presented them-
selves originally in the specious garb of Good. They came forward in the name of Philosophy and
superior Intelligence, and yet were vain and illusory’. Their Teachers dressed themselves up in the
guise of Humility, and yet were inflated with Pride’. They affected sanctity, and meekness, and a
religious reverence for the ritual and ordinances of God according to the Levitical Law‘; and yet,
in a spirit of proud and arbitrary lawlessness, they usurped a tyrannical dominion over the wills and
consciences of men; and not holding the Head * required them to receive their own human commands
and traditions* as terms of communion, and as necessary to salvation, and imposed upon them a
system of Will-Worship'. They professed to promote superior spirituality by rigorous rules of
asceticism, and self-mortification, and neglect of the body, and yet were vainly puffed up by a fleshly
mind*; they ministered to the gratification of the carnal appetites and sensual indulgences by
denying due honour to the body’, particularly by derogating from the dignity of Christ, God manifest
in the flesh"; and thus they were depriving the Human Body of its most glorious prerogative,—that
of being sanctified, consecrated, and glorified by the Incarnation of the Son of God, and by union
in Him to God.
They professed to be deeply sensible of their own unworthiness, and of the comruption of fallen
man, and therefore to be afraid to approach an offended and all-holy God; and in a spirit of affected
humility and awe for His tremendous Majesty, and for the holiness of His Nature, and for Him Who
had revealed Himself of old by the ministry of Angels, and of honour for His righteous Law which
He had given amid thunders and lightnings from Mount Sinai by the agency of Angels, and of
respect for His Word, which represented Angels as Princes of Kingdoms", they invoked Angels
as Mediators, and thus did dishonour to the only Mediator between God and Man, the Man Christ
Jesus *, Whom, on account of His being man, they treated as inferior to the Angels. And while they
professed extraordinary sanctity and exemplary devotion to God, they suborned God’s Servants, the
Elect Angels, to be accomplices of rebellion against Him, and they perverted the blessed Mystery of
the Incarnation,—that stupendous marvel and crowning consummation of God’s Love toward man
in Christ, for man’s everlasting glory and bliss,—into an occasion for working man’s ruin, and for
dishonouring and degrading Him Who is God Incarnate, God manifest in the flesh, and for frus-
trating the mercy of God the Father in the person of His dear Son.
Such were the machinations of the Evil One in the Churches of Phrygia. Such were the
spiritual perils which beset the Church of Colosse.
Almighty God, in His wisdom and love, controlled and overruled these evils for endless good to
the Colossian Church, and to the Church Universal of every age and country, by the ministry
of St. Paul in the present Epistle.
1. The Apostle here asserts in the clearest terms the Godhead of Christ", and has thus fur-
nished a divine refutation of all Arian and Socinian Heresies which contravene that Doctrine.
2. He here proclaims in unequivocal language the great Mystery of the Incarnation, and of
the Atonement made by Christ fulfilling all righteousness in our Nature by ἃ sinless obedience, and
. offering Himself as a perfect, expiatory, propitiatory, satisfactory, and meritorious sacrifice to God ;
taking away the sins of the world, and redeeming Mankind from the bondage of Satan, and
from the Curse of the Law, and purchasing them to Himself, and incorporating them in Himself as
1 Col. v. 21—33 ; vi. 1. 5 ii. 19. ® ii. 18. 23. 1 See on ii. 8.
2 ii. 8. 6 ii, 8. 20. 22. 5 ii, 23. 12 | Tim. ii. δ.
> ii. 18, 23. 1 ii, 23, 10 1 Tim. iii. 6. 15. ii, 15, 16.
4 See on ii. 8.
THE EPISTLE TO THE COLOSSIANS. 305
a Church, and procuring for them an everlasting inheritance in Heaven, by the priceless cost of His
own Blood.
Thus the Holy Spirit has supplied in this Epistle a divine panoply against the heretical
sophistries of those, who, relying on the frail Reed of a vain Philosophy in matters of Faith, impugn
the Doctrine of the Atonement ; and who repeat the insults and outrages of the Crucifixion by
smiting their adorable Saviour on the head with that Reed ', even denying the Lord that bought them’.
3. The Apostle has also here provided a safeguard against the devices of those, who, professing
superior sanctity, and pretending to afford to their votaries extraordinary means of holiness, and
assuming the disguise of lowliness and of self-abasement, hide beneath that specious surface a
haughty, aspiring, and ambitious spirit, and exercise lordship over God’s heritage, and encroach
on men’s Christian Liberty, and usurp dominion over their wills and consciences, and would reduce
into spiritual bondage and vassalage the servants of God and children of Christ, whom He has
purchased for Himself with His most precious blood ; and who impose upon them arbitrary forms
of Will-worship, and deny them the use of God’s creatures, and lay upon them heavy burdens, par-
ticularly the yoke of constrained celibacy, and so open a wide door, not only to carnal pride and
self-righteousness, but to the indulgence of fleshly lusts; and who require subjection to their own
magisterial dictates, and unscriptural traditions and ordinances, as if they were oracles of God, and
necessary to everlasting salvation ; and invent new Articles of Faith, to be received by all on pain
of damnation ; and while they call themselves Christians, and boast their own Church to be the only
true Church of Christ, yet derogate from the divine honour of the great Head of the Church, and
place the holiest of His creatures in an attitude of rivalry against Him, by making for themselves
Mediators in the person of Angels and of Saints, and of the Blessed Virgin Mother of Christ.
4. St. Paul has also here furnished us with a divine defence against the spurious spiritualism
of those, who forgetting the dignity and the honour, the prerogatives and the privileges, the hopes
and the destinies of the Human Body, created by God the Father, assumed by God the Son, and made
a Temple of God the Holy Ghost, and the heir of a glorious Resurrection, and of a future heavenly
transfiguration into likeness to Christ’s glorified Body *, would dissolve and decompose man into a
mere ghostly phantom, an ideal and shadowy spectre, an airy and visionary dream; and thus,
having taken away the foundations of honour and reverence from the Body, while they profess to
spiritualize Humanity, would make it an easy prey to the assaults of carnal lusts and sensual appe-
tites, and would reduce it from its high exaltation in Christ Jesus at the very Right Hand of God,
to the low level of the beasts that perish.
Thus the Teaching of St. Paul, in this glorious Epistle, displays, by a signal specimen, the love
and wisdom of God inspiring the divine Apostle, “redeeming the time, because the days are evil ‘,”
and using the temporary and local devices of the Evil One as occasions for the refutation of Error,
and for the maintenance and advancement of Truth, and for the perpetual edification and consoli-
dation of the Universal Church of Christ.
Had St. Paul ever been at Colosse before he wrote this Epistle ? and did he found the Church there ?
This question has been answered in the negative by most modern Expositors, on the following
unds *; -
(1) St. Paul no where speaks of himself in this Epistle as the founder of the Church at Colosse,
or as having preached there.
(2) He no where in this Epistle refutes the errors of the false teachers at Colosse by reference
to what he himself had preached there, as he does in his Epistles to the Galatians‘, and to the
Corinthians’.
(8) He refers to Epaphras as the teacher of the Colossians ".
(4) Above all, he says that he has great conflict for them and for those of Laodicea, and for as
many as have not seen his face in the flesh ".
1 Matt. xxvii. 29. Mark xv. 19. Eimleitung, p. 2.
? ἃ Pet. ii. 1. © Gal. i. 6.
3 Phil. iii. 21. Τ 1 Cor. iii, 1—10.
* According to his own precept, Col. iv. 5. Eph. v. 16, where ® Col. i. 7, where, however, it is observable that A, B, D*, 6
see note. have ἡμῶν, not ὑμῶν.
5 These may be seen in Davidson's Introduction, ii. p. 399, 9 i. 1.
and Dean Alford’s Prolegomensa, Vol. iii. ch. iv. § 2. Meyer,
Vou. Il.—Paarr ITI. Re
360 INTRODUCTION TO
Hence it is inferred by many, that St. Paul had never been at Colosss when he wrote this Epistle.
Of these several arguments, the only one which seems entitled to much consideration is the last. .
As to the other three, it may be replied, that it was not St. Paul’s manner to speak much
of himself in his Epistles, which were to be read publicly in all Churches of the world.
In the Epistle to the Ephesians he says nothing of his own preaching at Ephesus, or of his
‘ever having been there; and yet we know from the Acts of the Apostles that he had resided and
preached there for nearly three years’.
Wherever he does speak of himself in his Epistles, and of his own preaching, and of its purport
and effects, and wherever he asserts his own apostolic dignity and authority, it will be found to be
either in his ecarkest Epistles, which were written and circulated when his name was little known,
and his authority was not established, as in the Epistles to the Thessalonians’; or in his Epistles to
Churches where his apostolic character and commission were disparaged and impugned by rival and
false Teachers, as was the case in Galatia and at Corinth.
In those cases he was constrained to speak of himself, in order to vindicate his authority, and
to establish his claims to be heard as an Apostle’.
But the erroneous Teachers in Phrygia do not appear to have shown any personal hostility to
St. Paul.
Perhaps the restoration of his influence in Galatia‘, and the fame of his preaching and miracles
at Ephesus, deterred them from such an attempt. Besides,-it is not clear that the false Teachers
had as yet gained a footing at Colosse ".
The honourable mention made by St. Paul of Epaphras " may have been designed to support his
authority by his own apostolic name, and also to show the concurrence of Epaphras, a Colossian, and
a Pastor of Colosse, in what was now written to the Colossians in this Epistle by St. Paul at
Rome, where Epaphras then was’. It was as much as to say, I concur in what Epaphras taught,
and he concurs in what I now write.
The reference to what the Colossians had learnt of Epaphras seems rather to intimate that
St. Paul had been at Colossee with him, and had seen and heard what he had taught. It is in no
way inconsistent with a belief that Epaphras himself, a Colossian, had been converted, as Philemon,
a Colossian, was by St. Paul*; and that, having been approved’ by St. Paul, he was left by him at
Colosse in the pastoral charge of that city; and that therefore St. Paul speaks of him as he does in
this Epistle to the Colossians’.
Perhaps also Epaphras had come to Rome in order to report to St. Paul the state of the
Colossian Church ; and it may have been at his instance that St. Paul wrote this Epistle, in order to
avert the dangers which then threatened the Christians there.
Besides, it must be remembered that the last visit which St. Paul had paid to Phrygia was
not less than about ¢en years before he wrote the Epistle to the Colossians. He might therefore well
refer to Epaphras in matters concerning their spiritual condition when hé wrote.
On the whole, there seems to be nothing of sufficient weight, in the allegations above recited,
to invalidate the arguments—if any can be adduced—to make it probable that St. Paul visited and
evangelized Colosse.
But the main support of the opinion that St. Paul was never at Colossw, is contained in the
fourth proposition recited above, which refers to the Apostle’s words in ch. ii. 1, “I desire you to
know what conflict I have for you and for them at Laodicea, and for as many as have not seen my
face in the flesh.”
It may be readily allowed, that the first impression made on the mind at hearing these words
is, that the Colossians, whom he was addressing, had never seen the Apostle.
It may also be granted, that if we had no other evidence on this subject but what could be
derived from this passage, such a conclusion would seem to be not improbable.
But, on the other hand, it may be affirmed, that, on further consideration, we have much
reason to doubt whether such a conclusion is correct.
1 This he himself states Acts xx. 31. But there was great 5 See ii. 5.
difference between a speech to friends from Ephesus, and an 6 i, 7.
Epistle to be read publicly in that Church, and in all other 7 Col. iv. 12. Philem. 23.
Churches. 5 Philem. 19.
321 Thess. i. 5; ii. 1.5.11. 2 Thess. iii. 7. 94.7; iv. 12.
3 See on 2 Cor. xii. 2, and Introduction, p. 74. 10 That mentioned in Acts xviii. 23.
* See Introduction to the Epistle to the Galatians, p. 39—41.
THE EPISTLE TO THE COLOSSIANS. 307
It seems to proceed from an inadequate conception of the character and design of the Epistles
of St. Paul.
In reading these Epistles, we are reading divinely-inspired writings, intended not only for the
use of the particular Churches to which they were originally addressed, but also to be communicated
to other Christian Communities, and to be read publicly in their ears, as lively oracles of God, even
to the end of time.
If we bear in mind this their true nature and purpose, we may be disposed to assign a different
meaning to those words in the beginning of the second chapter ;
They may perhaps be paraphrased thus:—I would that ye, Colossians, to whom I now write
this Epistle from my place of captivity at Rome, knew, what great conflict I have for you and for
those of Laodicea who have seen me in the flesh, and who will be the first to receive and hear this
Epistle from me publicly read in your Churches; and for this purpose I charge you to send it on to
Laodicea', and to receive another Epistle from them. But I wish you to know also, what conflict I
have likewise for others, who have never seen me, and who will also receive and read this Epistle in
due course of time, and when they hear and read it, I wish them to know that I have no less conflict
for themselves whom I have not seen, than for you and the Laodiceans whom I have seen.
Thus interpreted, this sentence of St. Paul receives a large and comprehensive character of
perpetual and universal application, in all ages and in all places, similar to that of the prayer of our
Blessed Saviour Himself, “Father, I pray for them whom Thou hast given me... . Neither pray I
for these alone, but for them also that shall believe on Me through their word *.”’
This interpretation, as is well known, is not a novel one. It has been already proposed by one
of the most intelligent Interpreters of St. Paul, Theodoret, Bishop of Cyrus in Syria in the fifth
century, in his note on that passage.
It is also corroborated by the following considerations ;
(1) At the beginning of the Epistle, St. Paul associates the name of Timothy with his own
name, in his address to the Colossians.
Timothy was a young man at that time’; and it is not at all probable that he would be thus
prominently put forward, unless he had been at Colosse.
Wherever Timothy is thus named at the commencement of any other of St. Paul’s Epistles,
it may be shown that Timothy had been at the places to which those Epistles were sent, and that he
had been there in company with St. Paul, or soon after him “.
It is observable also, that Timothy’s name is associated with St. Paul’s name in a similar
manner in the opening of the Epistle to Philemon, who dwelt at Colosse ".
(2) Now on reference to the Acts of the Apostles, we find that soon after St. Paul had taken
Timothy into his company at Lystra, they visited Phrygia together *.
Colosse and Laodicea were cities of Phrygia; and it is probable that they were visited by
St. Paul and Timothy at that time.
It has indeed been said, that as Colosss was not then a very important place, it would hardly
have been worth while for St. Paul to spend his time there.
But, it may be observed, that Coloss# is mentioned with Laodicea in the beginning of the
second chapter; and if it is argued from that passage, that St. Paul in visiting Phrygia had not
visited Colosse, then, by parity of reason, he had not visited Laodicea. But this is very improbable.
For Laodicea was one of the most important cities, not only of Phrygia, but of the whole of Asia
Minor’. Besides, in his Epistle to the Colossians, he sends salutations to “the brethren at Laodicea,
and to Nymphas, and to the church in his house ’,” which seem to intimate personal acquaintance
with that city.
It is therefore not unlikely, that in then visiting Phrygia, he not only visited Laodicea, but
also its neighbouring city Colosss.
(8) We see, also, as a fact, that St. Paul thought it worth while to write an Epistle from Rome
1 See iv. 15, 16. in writing the Epistle. See Rom. xvi. 21.
2 John xvii. 9. 20. 5 Philem. 1.
3 Cp. 1 Tim. iv. 12. § Acts xvi. 6.
* See 1 Thess. i. 1. 2 Thess,i. 1. 2Cor.i.1. Cp. Acts xvii. 1 Strabo, xii. p. 557. Tacit. Ann. xiv. 27. Cic. δὰ Famil. iii.
14, 15; xviii. 5. 7; ix. 25. See Dr. Schmitz, in his Article in Smith's Dictionary
St. Paul had written to the Romans, whom he had never seen; of Ant. Geog. ii. p. 122.
but he did not associate Timothy (who was then his companion) ® Col. iv. 16.
Rr2
808 INTRODUCTION.
to Colosse. Would he not also have thought it worth while, when he was in Phrygia, to
visit it Ὁ
(4) It is also recorded in the Acts of the Apostles, that St. Paul, about three years after his
first visit to Phrygia, made a second visit to that country, and went through the country in order,
confirming ail the disciples *.
Hence the probability is increased, that St. Paul had visited and evangelized Laodicea, and
also Coloss, before he wrote this Epistle.
(5) This opinion is corroborated by internal evidence in the Epistle itself.
(1) He speaks of his having been made a minister of God to them’.
(2) He supposes that they take an affectionate interest in his personal concerns, and
sends Tychicus to declare all his state unto them’.
(8) He supposes them to be acquainted with his friends and fellow-labourers, and to
take an interest in their affairs also, and sends them their salutations‘.
(6) This conclusion is confirmed also by the Epistle to Philemon.
Philemon was an inhabitant of Colossea*. He had been converted by St. Paul *, sdebably when
he had visited that city.
St. Paul speaks of Apphia, generally supposed to be Philemon’s wife, and of his house, and of his
friend Archippus ’, and of Philemon’s s/ave Onesimus’; and he desires Philemon to prepare for him a
lodging, for he expected to visit him at Colosse’; thus showing local and personal acquaintance
with Colosse and its inhabitants.
Hence it appears that St. Paul thought Colosss to be well worth an Apostolic visit. Hence
also the probability is enhanced that he had been already there ”.
Probably, in fine, the Apostle’s visit to Colossz, and to the house of Philemon there, and his
preaching of the Gospel to them, and his conversion of them to the Christian Faith, and the per-
sonal influence he had exercised over them, had made a deep impression on the mind of one of the
humblest inmates of that family, and led the fugitive slave, Onesimus, in the hours of his sad and
solitary remorse, in the great wilderness of Rome, to repair, in the contrite spirit of the returning
prodigal, to the prison-house of St. Paul, and to open his griefs to him, and. to seek comfort from
the Apostle, and to ask for his friendly intercession with his master, and thus, by the blessing of
God, he was received into the Church, and was restored to his master Philemon as a beloved brother
in Christ.
1 Acts xviii. 23. Colossians (iv. 9).
3. Col. i. 25. 6 Philem. 19.
3 iv. 7. 9. Te. 2.
4 iv. 10, 11. 14. 8 v.10.
5 This may be shown from the many coincidences between the § », 22,
Epistles to the Colossians and to Philemon, and particularly by 19 Cp. Lardner’s History of the Apostles, chap. xiv. Vol. iii. p.
means of the history of Onesimus, who had fied to Rome from 362, where the arguments are well stated in behalf of this con-
Philemon (v. 12), and who is described as “one of you” to the clusion.
ΠΡΟΣ ΚΟΛΑΣΣΑΕΙ͂Σ.
I. ΠΑΥ͂ΛΟΣ ἀπόστολος Χριστοῦ ᾿Ιησοῦ διὰ θελήματος Θεοῦ, καὶ Τιμόθεος a Rom. 1.7.
ὁ ἀδελφὸς, 3 τοῖς ἐν Κολοσσαῖς ἁγίοις καὶ πιστοῖς ἀδελφοῖς ἐν Χριστῷ: χάρις Eph. 3.
ea . 3 , 9. 8 A ΕΥ̓ ε a
Uply καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς ἡμῶν.
8.» Εὐχαριστοῦμεν τῷ Θεῷ καὶ Πατρὶ τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ
Ὁ Eph. J. 15.
Phil. 1. 8.
1 Thess. 1. 2.
2 Thess. 1. 8.
πάντοτε, περὶ ὑμῶν προσευχόμενοι, 4 " ἀκούσαντες THY πίστιν ὑμῶν ἐν Χριστῷ 2 pre is 1s,
δ a VN 8 ἀν ? , ν, εν» δὰ ὃ so is . 16.
ησοῦ, καὶ THY ἀγάπην ἣν ἔχετε εἰς πάντας τοὺς ἁγίους, va τὴν ἐλπίδα THY Phitem. 5.
ἃ 1 Pet. 1.4.
ἀποκειμένην ὑμῖν ἐν τοῖς οὐρανοῖς, ἣν προηκούσατε ἐν τῷ λόγῳ τῆς ἀληθείας 5 Tim. 4’.
e Mark 4. 8.
& 16. 15.
τοῦ εὐαγγελίον, °° τοῦ παρόντος εἰς ὑμᾶς, καθὼς καὶ ἐν παντὶ τῷ κόσμῳ ἐστὶ 515.15.
καρποφορούμενον καὶ αὐξανόμενον, καθὼς καὶ ἐν ὑμῖν, ἀφ᾽ ἧς ἡμέρας ἠκούσατε,
καὶ ἐπέγνωτε τὴν χάριν τοῦ Θεοῦ ἐν ἀληθείᾳ, 7‘ καθὼς ἐμάθετε ἀπὸ ᾿Επαφρᾶ
Phil. 1. 11.
fch. 4. 12,
ἘΆΠΕΗΙ: 2. 19—22,
Πρὸς KoAagoaeis} So A, B, K, and C in Subscr. δὰ Matt.,
Lachmann, Tisch., Meyer, Alf. As to the orthography of the
word, seeone.2. |
Cu. I. 1. Χριστοῦ Ἰησοῦ) of Jesus Christ. It is observable
that in the beginning of this Epistle—addressed to a Church where
the Name of Jesus Christ was disparaged by many, and written
in order to vindicate His Dignity—the Apostle repeats the word
Christ four times. Chrys.
— Τιμόθεος ὃ ἀδελφός) Timothy our brother. Timothy was
with St. Paul when he passed through Phrygia, in which Colosse
was situated. (Acts xvi. 1—6.) Probably he visited Colosse with
the Apostle at that time. If Timothy had not been at Colosse,
it is hardly probable that, being still a young man, he would have
ie associated with the Apostle in this address to the Colossian
urch,
In the case of all the other Epistles, where Timothy is thus
introduced, it is certain that he had been with St. Paul at the
places, and was well known to the Churches, to which those
Epistles were sent. ρα 1 Thess. i. 1. 2 Thess. i. 1. 2 Cor. i. 1.
Phil. i. 1.) Hence it may be inferred that he had been at Co-
lossse, and that he had there with St. Paul, and that St.
Paul was not unknown ΤΩ been supposed by some) to the
Colossian Church, but visited it probably in one or both of
his missionary tours mentioned in Acts xvi. 6 and Acts xviii. 23,
in the latter of which it is specially recorded that the Apostle
went through the region of Phrygia in order, confirming ali the
disciples. This could hardly be said if he had not visited Colosse.
See above, the Introduction to this Epistle, and below on ii. 1.
This opinion is also confirmed by the words ὁ ἀδελφὸς, our
brother, annexed here to Τιμόθεος, and signifying that he was
well known to them as such, and was fheir own brother as well
as St. Paul's. Timothy is introduced as ‘‘ Timothy the brother”
in the Epistle to Philemon, who lived at Colosse (Philem. 1);
and this confirms the opinion stated above, that St. Paul and
Timothy had visited Colosse.
2. Κολοσσαῖ}] A (C in Subscr.), and ‘above forty Cursive
MSS., and Syriac, Coptic, Ethiopic Versions, and Origen,
Theodoret have KoAagcais, and 80 Lachm., Tisch., Meyer, Alford,
Ellicott.
But the reading Κολοσσαῖς is in B® (see Cardinal Mai’s
Errata, p. 503: hitherto the reading of B has been cited errone-
ously), andin D, E, F, G, I, and many Cursive MSS., and Chrys.,
and in Vulg., and Latin Fathers, and is etymologically correct,
and is supported by the evidence of ancient coins of Colosse in-
scribed with the words δῆμος Κολοσσηνῶν (Eckel iii. 47). It will
be observed, however, that these coins do not present the form
Κολοσσαεῖς or KoAaccaeis (which are the forms in the MSS. of
St. Paul’s Epistle), but Κολοσσηνοὶ, and they are anterior to the
age of our present MSS. of St. Paul, when the form Colassse
(probably a Phrygian accommodation of the Greek word Colosse)
seems to have been the name popularly known. A similar adop-
tion of a popular appellation may be seen in Jobn xviii. 1.
Colosse, mentioned by Herodotus (vii. 30) as a large City of
Phrygia, was situated on the river Lycus, a branch of the Meander,
and not far from Laodicea (the principal city of Phrygia, see on
ii. 1) and Hierapolis (iv. 13), and is classed among the ‘cele.
berrima oppida’ of Phrygia by Pliny, v. 41.
Colossse was the residence of Philemon, to whom St. Paul
sent an Epistle from Rome at the same time as the present
Epistle. See below on iv. 9, 10, and the Introduction to this
Epistle.
— ἡμῶν] Elz. adds καὶ Κυριοῦ ᾿Ιησοῦ Χριστοῦ, which are not
in the major part of the best MSS. and Edd.
8. καῇ Omitted by B, and so Alf., Ellic.—rg D*, G, and
so Lachm., Tisch.
— περ] B, Ὁ, E*, E, F, G, have ὑπέρ.
4. ἀκούσαντες τὴν πίστιν] having heard your faith. The
same words are addressed to the Church of Ephesus, where he
had preached for three years (Eph. i. 15); and therefore no ar-
gument ought to have been grounded on them, that he had never
been at Colosse.
— tv ἔχετε] So the majority of the best MSS., A, C, D*, E,
F, G, and Edd. lz. has τήν.
δ. τὴν ἐλπίδα] the Hope ; considered as a deposit laid up in
heaven, and one day to be fully realized. See Tit. ii. 13.
— προηκούσατε] ye heard already, or formerly. 80 προ in
xpo-priacdueda Rom. iii. 9. He does not assume to himself
the credit of announcing it to them for the first time, or suppose
that they are mere neophytes in Christ.
6. καὶ αὐξανόμενον] Omitted by Elz., but found in the best
MSS. and Edd. iz. has καὶ before ἐστι, but it is not in A, B,
C, Ὁ», E.
7. Ἔπαφρᾶ] Epaphras, a Colossian (see iv. 12, ὁ ἐξ ὑμῶν),
was probably now a fellow-prisoner with St. Paul at Rome (see
Philem. 23, ὁ συναιχμαλωτός pov), and had recently come from
Colossee to St. Paul, and had made a good report to the Apostle
of their spiritual state (v. 8), and at the same time made known
810 COLOSSIANS I. 8—16.
gRom.122 τοῦ ἀγαπητοῦ συνδούλον ἡμῶν, ds ἐστι πιστὸς ὑπὲρ ὑμῶν διάκονος τοῦ Χριστοῦ,
Eph tis. ὃ 6 καὶ δηλώσας ἡμῖν τὴν ὑμῶν ἀγάπην ἐν Πνεύματι.
foi 98 Διὰ τοῦ i ἡμεῖς, ad’ ἧς ἡμέρας ἠκούσαμεν, οὐ πανόμεθα ὑπὲρ ὑμῶ
Het io. 6. ιὰ τοῦτο Kal ἡμεῖς, ς ἡμέρας ἠκούσαμεν, οὐ πανόμεθα ὑπὲρ ὑμῶν
,. She , > , “Ὁ ‘ ’ lel
hEpb.i.16. προσευχόμενοι, καὶ αἰτούμενοι iva πληρωθῆτε τὴν ἐπίγνωσιν τοῦ θελήματος
Phil 1... αὐτοῦ ἐν πάσῃ σοφίᾳ καὶ συνέσει πνευματικῇ, 15 " περιπατῆσαι ὑμᾶς ἀξίως τοῦ
δας, Κυρίου εἰς πᾶσαν ἀρέσκειαν, ἐν παντὶ ἔργῳ ἀγαθῷ καρποφοροῦντες, καὶ αὐξα-
tei νόμενοι τῇ ἐπιγνώσει τοῦ Θεοῦ, |! ἐν πάσῃ δυνάμει δυναμούμενοι, κατὰ τὸ
i Acts 26. 18. a
x ‘Acts 26 16 κράτος τῆς δόξης αὐτοῦ, εἰς πᾶσαν ὑπομονὴν καὶ μακροθυμίαν μετὰ χαρᾶς,
ire 121 εὐχαριστοῦντες τῷ Πατρὶ τῷ ἱκανώσαντι ἡμᾶς εἰς τὴν μερίδα τοῦ κλήρου τῶν
Eph. 1.7. es 2 a S 13k aocs ea > a 3 , a , +
oa ino, ἁγίων ἐν τῷ φωτὶ, ὃς ἐῤῥύσατο ἡμᾶς ἐκ τῆς ἐξουσίας Τοῦ; θκυτοὺς; Kab
, 4. 4. A A A 3 2 a 2
Phil 2 δ' μετέστησεν εἰς τὴν βασιλείαν τοῦ Υἱοῦ τῆς ἀγάπης αὐτοῦ, 14. ἐν ᾧ ἔχομεν τὴν
eb. 1. ὕ, > ,ὔ A ε ζω 9 > Ὁ“ na nA ,
Rev. δι, ἀπολύτρωσιν, THY ἄφεσιν τῶν ἁμαρτιῶν, 1δ ™ ὅς ἐστιν εἰκὼν τοῦ Θεοῦ τοῦ ἀορά-
n John 1. 8. nt ee
10.8.6. τοῦ, πρωτότοκος πάσης κτίσεως, 15" ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα, τὰ ἐν τοῖς
Eph. 3. 9.
Heb. 1.3. Rom. 8. 38. Eph. 1. 21, 22. ἃ 8.10, 11. ch. 2. 15.
to the Apostle the spiritual perils from false teachers, by whom
the Colossian Church had been invaded. A, B, D*, G have ἡμῶν
here, not ὑμῶν.
It is probable, that this report of Epaphras gave occasion to
this Epistle, which the Apostle, as their spiritual Father, would
be more eager to write, on account of the detention of Epaphras,
the pastor of the Colossians, at Rome, in this hour of trial for
his flock. At the same time he bears testimony to the faithfulness
of Epaphras, and confirms them in what they heard from him.
8. ἐν Πνεύματι] in the Holy Spirit. Cp. Rom. xiv. 17. And
as to the absence of the article, see Winer, § 20, p. 123. Cp. ἐν
Χριστῷ, v. 4.
10. εἰς πᾶσαν ἀρέσκειαν) to all pleasing. St. Paul biddeth
Titus exhort servants to please their Masters in all things (Tit.
ii. 9); so must God’s servani do. He must study to walk worthy
of Him unto all pleasing, not much regarding how ofhers in-
terpret his doings, or what offence they take at him, so long as
his Master accepteth his services. Whoso is not thus resolved to
please his Master, although he should thereby incur the dis-
pleasure of the whole world, is not worthy to be called the ser-
vant of such a Master, for “If I yet sought to please men, I
should not be the servant of Christ’ (Gal. i. 10). Bp. Sander-
son (iii. p. 820). Cp. Eph. v. 10. :
— τῇ ἐπιγνώσει] So the major part of the best MSS., not
however B (see Mai). Elz. has eis τὴν ἐπίγνωσιν. ᾿Επίγνωσις,
full knowledge, is more than γνῶσις (see on Luke i. 4), it is a gift
and grace of the Holy Spirit. See ii. 2; iii. 10; and Meyer here.
This word occurs oftener in ¢his Epistle than in any other of
St. Paul. Perhaps St. Paul may have used it as a contrast to the
false γνῶσις (1 Tim. vi. 20) or Gnosticism of the false teachers,
who were beguiling the Colossians with the speciousness of their
vain Philosophy. (ii. 8.) They, in their theories, promised
γνῶσις, but the Apostle gave ἐπίγνωσις by his ministry.
12. τῷ ἱκανώσαντι ἡμᾶς] who made us meet for, qualified ue
for, made us ἱκανοὺς, such as might hope to arrive at, come to
(ixdvew, see Passow) the poe of the inheritance of light into
which nothing that is unholy is fit to enter, or will be allowed to
come. (Rev. xxi.27.) Cp. Isa. xxxv. 8. 8. Aug. renders the
word rightly by ‘qui tdoneos fecit’ (Serm. 217).
— els τὴν μερίδα] to the portion of the inheritance. He does
not mean ‘our particular portion of that inheritance,’ which
would be a somewhat invidious and exclusive expression, but to
the portion generally, to that portion by which the inheritance of
light is parted off (μερίζεται) from the region of darkness. On
this sense of μερὶς, see note above on Acts xvi. 12.
This meaning is further illustrated by what is said in the fol-
lowing verse on their translation from the one region to the other.
Cp. Bp. Sanderson (iii. 380—384) on the character of these two
regions respectively, and their inhabitants.
18. τοῦ Ὑἱοῦ τῆς ἀγάπης αὐτοῦ] the Son of His Love, Who, in
dying for the World on the Cross, and in delivering us from the
Powers of darkness, is the special object of His Father’s Love,
and is then pre-eminently the Beloved Son, in Whom He is well
pleased. Cp. Eph. i. 6, τῷ ἠγαπημένῳ. (Chrys.) St. Paul takes
care to anticipate and obviate the objection (caught at in later
times by Socinians) that the Son could not have been loved by
the Father, Who gave Him up to die a cruel death for men who
were rebels against Him. He therefore calls the Redeemer
Picag Son of His Love.” See notes above on Matt. xvii. 5.
ph. i. 6.
14. ἀπολύτρωσιν} redemption, by means of the λύτρον, or
ransom, no other than His own blood, which He shed ἵνα λύσῃ,
i.e. in order that He might loose or release us from the captivity
of sin and Satan, in which we were imprisoned and enslaved. See
above on Matt. xx. 28, and Eph. i. 7, and below, Heb. ix. 12.
Elz, adds διὰ τοῦ αἵματος αὐτοῦ, which is a gloss, and is not
found in the best MSS., and was imported probably from Eph. i. 7.
— τὴν ἄφεσιν τῶν ἁμαρτιῶν) the remission of sins. See above
on Eph. i. 7.
15.] St. Paul now proceeds to vindicate the Divine Majesty of
Curisr against the false teachers at Colosse, who disparaged
Him as man, and as inferior in dignity, and posterior in time, to
Angels. Theophyl.
— εἰκὼν τοῦ Θεοῦ τοῦ ἀοράτου] the image of God Who is In-
visible. The Fathers generally these words as an assertion
of the Divine consubstantiality of the Son; δηλοῖ ἡ εἰκὼν τὸ
ὁμοούσιον. Theodoret. Origen (c. Cels. vi.) and Hilary (de
Synodis, c. 33) speak of Christ as rightly described as the “ In-
convertible and Immutable Image of the Divinity, and Essence,
and Virtue, and Glory.” See also Hilary (de Trin. viii. 49),
who says that Christ is an image of God by His creative power.
So also Theophylact here, who says, ‘‘ Christ is the Image of
God, inasmuch as Christ is God, and the Son of God; and there-
fore He is superior to Angels and to all created Beings.” Ἅ““ Fi-
lius Dei est Patris sui vera, viva ac perfectissima Imago, ἘΣ Patri
per omnia etiam magnitudine respondens.” Bp. Bull (Def. Fid.
Nic. ii. 9. 17).
Since Christ is the Image of Him that is Invisible, He is an
Image of the substance of God. (Chrys.) And again, He, Who
is an Image of the Invisible, is Himself Invisible, or He would
not be an Image of Invisibility. And Basi! (in Caten. p. 304),
Christ is not like an Image made by art, but He is a living image,
or rather Life itself, not in any outward fashion, but in the very
easence itself, preserving the invariability of God. And Greg.
Nazian. (in Caten. p. 305), Christ is an Image of God in His
Consubstantiality. He is a Living Image of the Living One.
Augustine (de Divers. Quest. 74, Vol. vi. p. 120), expound-
ing this text, says, Since God is not subject to the laws of time,
and He cannot be said to have begotten the Son in time, by Whom
He created ail time, it follows that the Son is an image of God
not only as being from God, and that He is not only the likeness
of God because He is the image of God, but He is so equal with
God as not to be separated from Him by any interval of time.
It is necessary to bear in mind the language of the ancient
Expositors on this passage, as a caution against some more recent
Interpretations (e. g. that of Meyer, p. 27, and others), applying
these words to Christ’s Humanily only, and thus impairing the
force of the Apostle’s words, and marring the connexion of the
argument.
— πρωτότοκος πάσης xticews] first-begotten before every
creature. Christ is πρωτότοκος τῆς κτίσεως, not as if He had
the Creature as a brother, but as being born before every crea-
ture. For how can He be a brother of creatures, and yet their
Creator, as the Apostle here declares Him to be? Theodoret.
In this clause St. Paul, vindicating the Efernal Pre-eristence
and divine Power and Majesty of Cunist against the false
Teachers, distinguishes Him from, and contrasts Him with, all
created beings, and predicates two things of Him,
(1) That He is begotten and not made, and therefore not a
creature; and
(2) That He is prior to all creatures, as is expressly asserted
in v. 17, xpd πάντων.
COLOSSIANS 1, 17.
311
. Q
οὐρανοῖς καὶ τὰ ἐπὶ THs γῆς, τὰ ὁρατὰ καὶ τὰ ἀόρατα, etre θρόνοι, εἴτε κυριότη-
¥ »
τες, etre ἀρχαὶ, etre ἐξουσίαι, τὰ πάντα δι᾿ αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται 11 καὶ
x
αὐτὸς ἔστι πρὸ πάντων, καὶ τὰ πάντα ἐν αὐτῷ συνέστηκε.
And (8) he enforces this second assertion by adding, that by
Him all things were made.
The word πρωτότοκος is used here with a genitive in the
same way as πρῶτός μου in two places of St. John (i. 15. 30), be-
Sore Me, and first of all.
As to the Arian objection, raised from the word πρωτότοκος,
Sirat-begotten, as if it implied that other sons were begotten after
Him, and that therefore this word cannot be applicable to the
Son as God, it is enough to observe (as Theophylact has done)
that the word πρωτότοκος is also used of Christ as the first-born
Son of Mary, and that phrase was never supposed by the Catholic
Charch to imply that the Blessed Virgin Mary had other children
after Jesus. See note on Matt. i. 25.
The words of St. Paul here were understood in the primitive
ages of Christianity to be declaratory of Christ’s Divinity, as dis-
tinguished from His Humanity. δ. Justin Martyr often cites
them in that sense. Thus in his Dialogue with Trypho (c. 84) he
says, that He Who was πρωτότοκος πάντων ποιημάτων became
man. And in c. 85 he affirms that all evil spirits are overcome
by the name of the Son of God, the πρωτότοκος πάσης κτίσεως,
who became man. And he says, still more clearly (c. 100), that
He revealed to us all things which we have understood by His
grace; and we have known Him as the First-begotten of God,
and before all creatures, ότοκον, τὸν καὶ πρὸ πάντων τῶν
κτισμάτων,---ἃ clear exposition of St. Paul’s meaning here. See
also ibid. c. 125. 138.
So also Tertuilian (c. Praxeam, 7), referring to this passage,
says, God made the Son equal to Himself, from Whom He came
forth as the Son, and the , a8 begotten before all
things, and the only-begotten, as alone begotten of God. See
also c. Marcion. v. 19.
Theophilus, Bishop of Antioch in the second century, quoting
this passage (ad Autol. ii. 22), says, that before any thing was
made, God had the Word as His Counsellor (that is, as ἐνδιάθετον) ;
and when He desired to create the World, He begat the Word as
προφορικὸν, πρωτότοκον xdons κτίσεως. Cp. ibid. c. 10.
S. Hippolytus also, the scholar of Ireneus (in his recently
discovered treatise, ‘the Philosophumena, or Refutation of all
Heresies,’’ p. 335), says, that God begat the Word; and the
- Word, being His πρωτότοκος, created all things according to His
Father’s pleasure. See also other authorities on this subject in
the present Editor’s Volume, " S. Hippolytus and the Church of
Rome,” p. 280.
Novatian also, in the third century, asserts (de Trin. c. 16),
that Christ is primogenitus omnis creatura, because He, as God
the Word, according to His Divintty, came forth from His
Father before every creature (quoniam secundim divinitatem ante
omnem creaturam ἃ Patre Deus Sermo processit),—which is a
clear exposition of this text.
8. Hilary also (de Trin. viii. 50) says, that the term ‘ first-
born’ is a declaration of Eternity.
Athanasius, and some Catholic Fathers, sometimes apply this
text to illustrate the συγκατάβασις, or condescension, by which
Christ became “the first-born among many brethren ” (Rom. viii.
29), and because all in Christ are new creatures (2 Cor. v.17. Heb.
x. 20), and the creature is preserved from corruption by its com-
munion with the Incarnate Word. Athanas. (Orat. ii. c. Arianos,
p. 419, § 62; and also ad Gentes, p. 32, § 41.) But Ashanasius
strenuously protests against the notion that Christ can be called
a κτίσις, or creature; and asserts that, when Christ is said to be
πρωτότοκος πάσης κτίσεως, this is not because He is on δ level
with creatures, and their chief in time; for how (he asks) can
this be, since He is the Only-begotten Son? Athanas. (Orat. ii.
c. Arianos, § 62.)
The above exposition of this important text has been adopted
by our best divines; among whom it may suffice to quote Bp.
Pearson and Dr. Waterland, as follows :—
We here read of the Son of God, in whom we have redemp-
tion through His blood (Col. i. 14); and we are sure that these
words can be spoken of none other than Jesus Christ. He there-
fore it must be Who is thus described by the Apostle, Who is
the image of the invisible God, the first-born of every creature.
For by Him were all things created that are in heaven and that
are in earth, visible and invisible, whether they be thrones, or
dominions, or principalities, or powers ; all things were created
by Him and for Him. And He ia before all things, and by Him
all things consist. In which words our Saviour is expressly
styled the first-born of every creature, that is, begotten by God
as the Son of His love, antecedently to all other emanations, be-
fore any thing proceeded from Him, or was framed and created
by Him. And that precedency is presently proved by this un-
deniable argument, that all other emanations or productions
came from Him ; and whatsoever received its being by creation,
was by Him created. Which assertion is delivered in the most
proper, full, and pregnant expressions imaginable. First, in the
valgar phrase of Moses, as most consonant to his description, for
by Him were all things created that are in heaven, and that are
in earth ; signifying thereby that he speaketh of the same crea-
tion. Secondly, by a division which Moses never used, as de-
scribing the production only of corporeal substances. Lest there-
fore those immaterial beings might seem exempted from the Son’s
creation, because omitted in Moses’ description, he addeth visible
and invisible; and lest in that invisible world, among the many
degrees of the celestial hierarchy, any order might seem exempted
from an essential dependence upon Him, he nameth those which
are of greatest eminence, whether they be thrones, or dominions,
or principalities, or powers, and under them comprehendeth all
the rest. Nor doth it yet suffice thus to extend the object of His
power by asserting all things to be made by Him, except it be so
understood as to acknowledge the sovereignty of His person and
the authority of His action. For, lest we should conceive the
Son of God framing the world as a mere instrumental cause,
which worketh by and for another, he showeth Him as well the
final as the efficient cause; for, all things were created by Him
and for Him. Lastly, whereas all things first received their
being by creation, and when they have received it continue in the
same by virtue of God’s conservation, is Whom we live, and ᾿
move, and have our being (Acts xvii. 28), lest in any thing we
should be thought ποῖ to depend immediately upon the Son of
God, He is described as the Conserver, as well as the Creator.
For He is before all things, and by Him all things consist. If
then we consider the two last-cited verses by themselves, we can-
not deny but that they are a most complete description of the
Creator of the world; and if they were spoken of God the Father,
could be no way injurious to His Majesty, Who is nowhere more
plainly or fully set forth unto us as the Maker of the World.
Bp. Pearson (on the Creed, Art. ii. p. 214).
The following is from Dr. Waterland :—
I pass on to δ famous passage in the first chapter of the
Epistle to the Colossians, which rans thus: Who is the image
47 the invisible God, &c., By Him all things consist. Strong,
lively, and magnificent expressions, plainly intended of a Person,
the Son of God just before mentioned (v. 13); so that here is no
room for any Saéellian pretences of a Person pre-existing before
the world began (so that here is as little left for the Socinian) ;
lastly, of δ Person Who was before all creatures, and made all
creatures, which is enough to silence the Arians ;
The last particular I am principally obliged to speak to.
In the Greek we have two expressions, ἐν αὐτῷ and δι᾽ αὐτοῦ,
in Him and by Him were all things created; and also εἰς αὐτὸν,
for Him, the same expression which we find used of God the
Father probably (Rom. xi. 36), and is there rendered to Him.
So now we have found els αὐτὸν τὰ πάντα, as before 8°
αὐτοῦ τὰ πάντα, equally applied to Father and Son. Such ex-
pressions, so indifferently applied to either, have a meaning, and
did not drop by chance hoe inspired writers.
But to consider the more distinctly.
In respect of the words first-born of every creature, our
translation comes not up to the force or meaning of the original.
It should have been dorn (or begotten) before the whole creation,
or, rather, before every creature (see John i. 30, πρῶτός μου ἦν),
as is manifest from the context, which gives the reason why He is
said to be πρωτότοκος πάσης κτίσεως. It is because He is before
all things, and because by Him were all things created. So that
this very passage, which as it stands in our translation may seem
to suppose the Son one of the creatures, does, when rightly
understood, clearly exempt Him from the number of creatures.
He was before all created beings, and consequently was
Himself uncreated, existing with the Father from all eternity.
Waterland (Moyer Lectures, ii. p. 34).
Bp. Fell (p. 264, note) rightly paraphrases the words thus,
“ the first or only-begotten before all creatures.”
Finally, this exposition has been adopted by Meyer (p. 30),
who confirms it on philological grounds.
16. ἐν αὐτῷ] Observe the very frequent repetition of the pro-
noun αὐτὸς in this and the six following verses, where it occurs
no less than fifteen times.
It was doubtless designed to bring out more emphatically
312 COLOSSIANS I. 18—20.
o Eph. 1. 10, 22,
23.
Rev. 1. 5.
p John 1. 16.
& 8. 84, 85. 1 Cor. 15.20—23. ch. 2.9. Eph. 4.10. Rev. 1.5, 18.
the Power, Majesty, and Love of Curist, as the Creator, and
Preserver, and Ruler of the Universe, and the only Mediator be-
tween God and Man, in opposition to the false Teachers at Co-
lossee, who assigned to Angele the office and operation which
belong only to Him.
— ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα] He is before all created
things, because by Him all things were created. A clear assertion
of His Divinity.
See the exposition of this text by the Council of Antioch,
A.D. 269, against Paul of Samosata. Routh (R. 8. ii. 468). As
Dr. Wateriand says in the sequel to the words above quoted
from him,—
Creation is here ascribed to the Son in very full, clear, and
ressive terms. All things, not sublunary things only, not this
inferior system, but all things, whether above or below, that are
in heaven, and that are in earth; not inanimate things only, or
the inhabitants of this globe, but also what is remote and distant,
all things visible and invisible ;- and not only all rational creatures
of an inferior rank and order, but the very highest orders of
Angels or Archangels: whether they be Thrones or Dominions,
Principalities or Powers, they are all created in and by Him,
not only so, but for Him, or to Him. He is the final as well as
efficient Cause, as much as to say, that they are made for His
service and for His glory, the ultimate end of their creation.
And that it may not be suspected that they have their dependence
upon another, and not upon Him, or that in Him they do not
‘live and move and hold their being, the Apostle adds farther,
that by Him all things consist. He is not Creator only once,
but perpetual Creator, being the Sustainer and Preserver of the
whole Universe. (Waterland.)
The force of this exposition is not weakened by the sense
which may be assigned to ἐν αὐτῷ, and has been assigned to the
preposition ἐν by able Philologers such as Winer (§ 50, p. 372),
and Meyer, and Ellicott here, who distinguish its sense from
that of διὰ in δι᾽ αὐτοῦ which follows.
The World was created by God in Christ (says Winer) in so
far that the Divine Word was the personal cause of the Divine Act
of Creation, just as the World was redeemed by God in Christ.
This may be the force of the preposition ἐν here, though it
must be allowed that the Greek Fathers generally regard ἐν here
as instrumenial; 8 sense which it often bears. Thus Chrys.
says, ἐν αὐτῷ 8: αὑτοῦ ἐστίν. See Winer, § 48, p. 346.
However this may be, the work of Creation is ascribed to
Christ’s agency in the following words, All things Aave been
ereated (ἔκτισται) by Him, and exist by Him.
The Apostle uses two tenses here, ἐκτίσθη and ἔκτισται, to
describe the work of Creation by Christ. The former tense de-
scribes the action of creation itself; the perfect tense affirms that
all creatures have been created by Him, and that the effects of
that one creative act slill subsist. Cp. Meyer. Winer, § 40,
p. 242, 243, where examples may be seen of a similar combi-
nation of the aorist followed by a Perfect in the N. T. Cp. 1 Cor.
xv. 4.
— τὰ ἐν τοῖς οὐρανοῖς} the things which are in heaven. There-
fore Angels were created by Him. Do not imagine then that He
is posterior in time to them. Theophyl.
— εἴτε θρόνοι x.7.A.] The Cherubim and the Angelic Hier-
erchy. Theodoret, who refers to Ezek. x. 1, and Dan. x. 13.
St. Paul thus condemns the heresy of the False Teachers of
Colossze, who ascribed the work of creation to Angels, and as-
signed to them authority in ruling and upholding the world, and
placed them in a higher degree than Christ Himself, and made
them objects of worship.
— εἰς αὐτόν} into Him; 50 as to depend on Him as their sup-
port, and to minister to His glory as their end.
Their whole substance depends upon Him. Christ not only
brought them out of nothing, but He rivets them together, so
that if they were severed from His Providence they would fall to
vieces, and be dissolved (CArysostom), who here, and on Eph. ii.
22, interprets these words as teaching that Christ is the Living
Centre, to which all things in Creation converge, the divine Key-
stone in the arch of the Universe, on which the whole fabric
leans; but he warns his readers against supposing that Christ
cae is consubstantial with the creatures whom He made and
upholds.
: This sense of the preposition εἰς is to be further enlarged, so
as to express the truth that the purpose, for which all things
18° Καὶ αὐτός ἐστιν ἣ κεφαλὴ τοῦ σώματος, τῆς ἐκκλησίας’ ὅς ἐστιν ἀρχὴ,
πρωτότοκος ἐκ τῶν νεκρῶν, ἵνα γένηται ἐν πᾶσιν αὐτὸς πρωτεύων" 1" ὅτι ἐν
αὐτῷ εὐδόκησε πᾶν τὸ πλήρωμα κατοικῆσαι, © " καὶ δι’ αὐτοῦ ἀποκαταλλάξαι
4 Eph. 1. 10. 2Cor. 5,18. Eph. 2. 14,16. Rom. δ. 1, 10.
nang upon the Divine Power of Christ, is the manifestation of His
ry.
— ἔκτισται] have been created; have been brought into being.
All things have been brought into existence from nothing by
Him, and into Him as their Creator, Preserver, and Lord, on
whose Providence they depend, and Whose glory they im.
11. ἔστι] exists. The editions commonly read ἐστὶ, which is
less forcible and appropriate.
— πρό] before, in time, not only in rank, as is alleged by So-
cinians and others. See above, o. 15.
18. Kai αὐτός] And He Himself also is the Head of the Church.
He, the Mighty Divine Being, Whose Majesty I have been
describing, even He Himself condescended to take our Nature,
and incorporate us as Members in His Mystical Body the Church.
Marvellous condescension !
It is observable, that the Apostle often makes the most
striking transitions to a new subject by means of the simple con-
junction καὶ, and thus mounts, as it were, by steps on a heavenly
ladder to higher degrees of glory. See, for instance, here, we. 17,
18. 20, 21; below, ii. 10.
Having spoken of Christ’s Divine Power, he now proceeds to
speak of His infinite Love to Mankind. Theophyl.
Having declared Christ's Divine Pre-existence, and Omni-
potence, and Glory, he now passes on to describe His relation to
us, as God Incarnate, and Head of the Church. Theodoret.
— ἡ κεφαλὴ τοῦ σώματος) the Head of the Body. See Eph.
i. 22; iv. 15; v. 23.
— ὅς ἐστιν ἀρχῇ] In that He is the ἀρχὴ, or Head, a word
which has a twofold sense, indicating—
(1) Principium, beginning ;
(2) Principalitas, dominion, rale.
(1) In the first sense, Christ, by reason of His Incarnation,
Death, and Resurrection, is the source and well-spring of Life,
both in body and soul, to the Church. In this respect He is the
ἀρχὴ τῆς κτίσεως, the beginning of the new Creation (Rev. iii.
14); and He says, 1 make all things new, I am the Alpha and
the Omega, the first principle, and the beginning (ἡ ἀρχὴ), and
the end (Rev. xxi. 6). See also Rev. xxii. 13.
(2) In the second sense, by virtue of His Incarnation and
Ascension into heaven, He is the ’Apxh, or Principality, Supre-
macy, and Chiefty of all things; the Head πάσης ἀρχῇς (Col. ii.
10), ὑπεράνω πάσης ἀρχῆς (Eph. i. 21). And therefore the An-
gelic ἀρχαὶ and ἐξουσίαι are not (as the false Teachers pretended)
superior to Him because He is Man; but even in His Manhood
He is their Lord, and He has elevated Human Nature itself to a
dignity superior to that of Angels. Compare Heb. ii. 5—10 fora
full exposition of the Apostle’s meaning here.
The word ᾿Αρχὴ is applied to Persons as here in Gen. xlix. 3.
Deut. xxi. 17. Meyer.
— πρωτότοκος ἐκ τῶν νεκρῶν] the first-born from the dead
(cp. Rev. i. δ); a beautifal expression suggested by Christ Him-
self (John xvi. 21), and intimating that Christ, by dying, made
Death to be a Birth, and made the Tomb to be a Womb of Life
Everlasting, both to body and soul. See notes above on John
xvi. 21, and on Acts ii. 24,.and xiii. 23.
— ἵνα γένηται) that He might become. Observe this word
γένηται, which affords a clue to the sense of this passage.
Christ consented to become mortal and die, and to be the
Jirat-born from the dead, in order that as man He might become
chief and first in all things. The Apostle is speaking of what He
became (ἐγενήθη), not what He was (ὑπῆρχεν) ; and he is de-
scribing the primacy and supremacy which Christ acquired by
His Humanity. See above on Matt. xxviii. 18, and on 1 Cor.
24, 25, Phil. ii. 6—11, which fully explain St. Paul’s meaning
ere.
- αὐτός] He and no other.
— πρωτεύων] first and chief. See note on ἀρχὴ above.
“ Ad mortem pervenit, ut sit primogenitus ex mortuis, Ipse
primatum tenens in omnibus, princeps vite, prior omnium et
preecedens omnes.’’ Jrenaus (ii. 22. 4).
Perhaps ἐν πᾶσιν is beet rendered by ‘in αὐ things.’ Cp. ra
πάντα in υ. 17 and v. 20.
19. ὅτι ἐν αὐτῷ εὐδόκησε πᾶν τὸ πλήρωμα κατοικῆσαι) be-
cause He was well pleased that all the fulness (of the Godhead)
should dwell in Him. The word εὐδόκησε may either signify—
1) That God the Son was pleased, or
2) That God was pleased.
(1) If the former interpretation be adopted, the sense of
COLOSSIANS I. 21—23.
313
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5. 26, 27.
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t John 9. 10, 15.
80-- 32.
Gal. 4.11.
ἃ 5.7. & 6.9.
this profound assertion may become clear, when it is remembered
that the two Natures are perfect and yet unconfused in the One
Person of Christ.
Christ Himeelf, as God, was well pleased that all the fulness
of the Godhead should dwell in the Man Christ Jesus. The
Eternal Word consented gladly to His own Incarnation. He
said to the Father, ‘‘ Sacrifice and offering Thou wouldest not
(οὐκ ἠθέλησα), but a Jody Thou hast prepared Me. In burnt
offerings and sacrifices for sin Thou hast had no pleasure (οὐκ
ev3éxnoas). Then said I, Lo, 7 am come (ἥκω) to do Thy Will,
O God” (Heb. x. 5—9). Because God the Father (οὐκ εὐδό-
κησεν) was not well pleased with (that is, did not rest with com-
placency on) burnt offerings for sin (inasmuch as fhey were not
adequate to satisfy His offended Justice), but had disciplined a
Body (see Heb. x. 5) in order that the Son, in that Body, God Incar-
nate, might redeem the world ; therefore God the Son was well
pleased to do His Father’s Will, and to take the Body that was
prepared for Him, and to become Man: and He was well pleased
that all the fulness of the Godhead, of which (with reverence be
it said) He was as complete a Possessor as the Father Himself,
should be communicated to Man, and should dwell in Man.
That this sense may be given to the passage seems evident
from the grammatical structure of it, in which αὐτὸς is emphati-
cally applied to Christ, and from St. Paul’s words in the next
chapter (Col. ii. 9), where he says that in Christ (i.e. the Man
Christ Jesus) dwelleth all the fulness of the Godhead bodily.
And so this sentence was understood in the second century,
e. g. by Tertullian, who says, “ Boni duxit omnem plenitudinem in
semetipso habitare.”’ (c. Marcion. v. 19.) And this εὐδοκία, or good
pleasure, of God the Son, has been well expressed by one of the
greatest of the ancient Catholic Fathers who have written on the
doctrine of the Trinity, δ. Hilary, who, commenting on the second
chapter of this Epistle of St. Paul, thus writes (de Trin. ix. 6):
“These heavenly mysteries were arranged before the world began,
that the only-begotten of God should be willing to be born, and
to take upon Him human nature, to remain for ever in God;
that He, Who is God, should be willing to suffer... that He,
Who is God, should be willing to die. Therefore God is born, to
take us into Himself; He suffers, to make us innocent; He dies,
to vindicate us against the Devil; our Humanity abides in Him
Who is God; the Spiritual Powers of Wickedness are conquered
by the triumph of the Flesh, in which God dies.”’
The Apostle was not ignorant of this Mystery; and he who
knew that this world’s Philosophy could not fathom it, says (Col.
ii. 8), “ Beware lest any man spoil you,’’ &c.
(2) Another interpretation is also admissible. It may be
eaid, with probability, that the nominative Θεὸς, God, is to be
supplied before the verb εὐδόκησε. This ellipse of Θεὸς is ob-
servable in the phrase, διὸ λέγει, sc. Θεὸς (Eph. iv. 8; v. 14).
Cp. Kithner, § 414. 3, Vol. ii. p. 36; and see Meyer here. And
this sense will not differ much from the preceding; for it will
predicate of the Godhead generally what the former sense ascribes
to the good will of One of the Consubstantial Persons of the Un-
divided Trinity, namely, of the Son.
If, however, St. Paul bad meant to ascribe the εὐδοκία to
ad Father alone, he would hardly have failed to express Him by
‘ame.
The words εἰς αὐτὸν, info Himself, are very significant, and
mt the Reconciliation which was effected by the taking of
the Manhood into God, and by the incorporation of the universal
family of Mankind, as a Church, into the mystical Body of Christ,
both God and Man. ᾿
This work of Reconciliation is here attributed to the Son,
and inv. 21. It is ascribed to the Father in 2 Cor. v. 19, be-
cause the Father works in the Son, and the Son doeth what He
seeth the Father do, and doeth always those things that please
Him. (John v. 19. 30; viii. 28, 29.)
(3) On the whole, we may perhaps affirm, that the Apostle
designedly placed εὐδόκησεν here without any limitation of a no-
minative expressed, in order to bring out the truth more fully
Vou. I1.—Parr ΠῚ.
that the εὐδοκία is to be ascribed to the Father in the Son, and to
the Son in the Father, and that there is perfect unity in Will and
operation in both. (See John xiv. 9, 10. 20.)
Cp. also a similar example, ii. 13—15, note.
20. δι᾽ αὑτοῦ ἀποκαταλλάξαι τὰ πάντα εἰς αὐτόν] and by Him-
self to reconcile and restore all things into Himself.
On the sense of ἀποκαταλλάξαι, see above note on Eph. i.
10, and ii. 16. The Son of God is Lord of Angels, who were
alienated from Man by reason of Man’s disobedience to God
(Chrys., Theodore?) ; and by becoming Man He became the Se-
cond Adam, and the Head of the Church; and so, by the union
of the two Natures in His One Person, He brought all things,
which before were estranged, into harmony, and effected 8 com-.
plete work of reconciliation and restoration between Earth and
Heaven. See on Eph. i. 10; ii. 16.
— elpnvoroihcas}] See notes on Eph. ii. 14—17.
— εἴτε τὰ ἐπὶ τῆς γῆς, εἴτε τὰ ἐν τοῖς obpavois] See on Eph.
i. 10; ii. 16. The work of Reconciliation of all things in and by
Christ, whether in heaven or earth, is manifestly —
(1) Between God and Man, and
(2) Between Angels and Men, and
(3) Between Jew and Gentile, and
(4) Between Man and the inferior creatures ; :
For, as Bp. Sanderson observes (iii. 159), Man had forfeited by
the fall his right of dominion, which he had originally in Adam,
over all the creatures which were estranged from him; and God
under the Law had forbidden Man the use of many of the crea-
tares as unclean, but now under the Gospel has taken away the
stigma of uncleanness from the creature, and has reinstated Man
iu the free use of creation; and he has recovered all his royalties
in the Second Adam, Jesus Christ.
God the Father hath granted us, and God the Son hath ac-
quired to us, and God the Holy Ghost hath sealed to us, a pew
Patent. The Son of God, having made peace through the blood of
the cross, hath reconciled us to His Father, and therein hath also
reconciled the Creatures both to us and Him; reconciling, saith
the Apostle, all things, not men only, unto Himself. God,
having given us His own Son, the Heir of all things (Heb. i. 2),
hath He not given us all things else? Hath He not permitted us
the free use of the creatures in as ample use as ever? See above
on 1 Cor. iii. 22, 23.
This fourth particular in the work of Reconciliation and
Restoration is necessary to be noted, because by it the Apostle
prepares the way for the refutation of the false Teachers at Co-
loss, who impeached this Christian Liberty, and marred this
work of Universal Reconciliation, by endeavouring to bring men
back into their former state of bondage and estrangement, from
which they had been freed by Christ, and would have enslaved
them, and have done dishonour to Christ by forbidding them the
Sree use of the Creatures. See the next chapter, vv. 20, 21.
21. Ka) duis] And you. He now proceeds to speak of that.
reconciliation and restoration of the Gentile World to God their
Heavenly Father, which Christ has accomplished by His Death,
and which He had before revealed in the Parable of the Prodigal
Son. (Luke xv. 11—32.)
— ἀποκατήλλαξεν) B has ἀποκατηλλάγητε, and so Lachm,
D*, F, G, have dwoxaraAAayéyres, and so the ald Latin Version
of Ireneus, v. 14. ᾿ ;
22. ἐν τῷ σώματι] in his sinless flesh. Christ reconciled our
sinful flesh, and brought it back into amity with God. Jreneus
(v. 14. 2), who compares the words of St. Paul, Eph. ii. 13—15.
See above, Rom. viii. 3. ,
23. τῇ πίστει... ἑδραῖοι)] A phrase adopted τὴ Ignatius (ad Eph.
c. 10), πρὸς τὴν πλάνην αὐτῶν ἑδραῖοι τῇ πίστ ει, which illus-
trates St. Paul’s meaning here, as warning the Colossians against
the errors of the false Teachers, who endeavoured to unsettle them.
— ἐν πάσῃ κτίσει) In the presence and hearing of every crea-
ture that is under heaven. On this use of ἐν = coram, see } Cor.
vi. 2. Winer, p. 344. Elz. inserts τῇ before κτίσει, but it is nat
in A, B, C, D*, F, G. ἃ
8
314
u Phil. 2. 17.
Eph. 3. 11, 18.
Acts 5. 41.
1 Pet. 4. 13, 16.
Phil. 3, 10.
2 Tim. 1. 8.
x Eph. 8. 2.
Matt. 13. 11.
25.
2 2 3 3 .» ,
ἐνεργουμένην ἐν ἐμοὶ ἐν δυνάμει.
ch. 3. 14.
& 1.9. 1 These. 8. 23. & 5.14. 2 Thess. 2. 16,17.
COLOSSIANS I. 24—29. II. 1,2.
% * Νῦν χαίρω ἐν τοῖς παθήμασιν ὑπὲρ ὑμῶν, καὶ ἀνταναπληρῶ τὰ ὑστερή-
a Ord a A 5» aA ’ εν A o 9 n Ld
ματα τῶν θλίψεων τοῦ Χριστοῦ ἐν τῇ σαρκί μον ὑπὲρ TOU σώματος avToV, ὁ
3 ε 5 x , 25 x 3 , > A ὃ ὕ LY AY 3 [2 n fel
ἐστιν ἡ ἐκκλησία, 35 * ἧς ἐγενόμην ἐγὼ διάκονος κατὰ τὴν οἰκονομίαν τοῦ Θεοῦ,
τὴν δοθεῖσάν μοι εἰς ὑμᾶς, πληρῶ ὃν λό ῦ Θεοῦ, 35 5 τὸ ὸ
, πληρῶσαι τὸν λόγον τοῦ Θεοῦ, 35 5) τὸ μυστήριον τὸ
ἀποκεκρυμμένον ἀπὸ τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν, νυνὶ δὲ ἐφανερώθη τοῖς
ἁγίοις αὐτοῦ: 51 " οἷς ἠθέλησεν ὁ Θεὸς γνωρίσαι, τί τὸ πλοῦτος τῆς δόξης τοῦ
μυστηρίον τούτον ἐν τοῖς ἔθνεσιν, ὅς ἐστι Χριστὸς ἐν ὑμῖν, ἡ ἐλπὶς τῆς δόξης,
. Bad ε ἣν ἔλλ, 6 a , av \ ὃ wd ,
ὃν ἡμεῖς καταγγέλλομεν, νουθετοῦντες πάντα ἄνθρωπον, καὶ διδάσκοντες
πάντα ἄνθρωπον ἐν πάσῃ σοφίᾳ, ἵνα παραστήσωμεν πάντα ἄνθρωπον τέλειον
ἐν Χριστῷ, * εἰς ὃ καὶ κοπιῶ ἀγωνιζόμενος κατὰ τὴν ἐνέργειαν αὐτοῦ τὴν
II. 1." Θέλω γὰρ ὑμᾶς εἰδέναι ἡλίκον ἀγῶνα ἔχω περὶ ὑμῶν, καὶ τῶν ἐν Aao-
δικείᾳ, καὶ ὅσοι οὐχ ἑώρακαν τὸ πρόσωπόν μον ἐν σαρκὶ, 3." ἵνα παρακληθῶσιν
As to this universal diffusion, compare our Lord’s command
“to preach the Gospel to the whole creation” (Mark xvi. 15),
and note on Rom. x. 18, where the Holy Spirit, speaking by the
Apostle, as here, from the altitude of His Divine Prescience, re-
gards God’s Will as already actually done; for who hath resisted
His will? God has done His part, that the light of the Gospel
should be as universal as the light of the sun. In His desire and
design it is Universal. Cp. above, v. 6.
24. παθήμασι)] Elz. adds pov, which is not in the majority of
the best MSS. and Edd.
— ἀνταναπληρῶ τὰ ὑστερήματα «.t.A.] J am filling up by a
correspondent and reciprocal supply (ἀντὶ) what is still lacking
of the sufferings of Christ, in my flesh for His Body, which is
the Church. As Tertullian renders the words (c. Marcion. v. 19),
“'Dicit adimplere se religua pressurarum Christi in carne pro
corpore Ejus quod est Ecclesia,”
Christ Himself had said, from His seat in heavenly glory, to
Saul persecuting His Church, “ Saul, Saul, why persecutest thou
Me?” and “1 δὰ Jesus of Nazareth Whom thou persecutest ”
(Acts ix. 4, δ).
Well therefore might the Apostle have comfort in reflecting
that he himself, who had persecuted Christ, was now filling up
what was lacking of the persecutions and afflictions to be endured
by Christ in His Body, the Church. So Chrys. and Augustine
in Ps. Ixi., who thus speaks :—
Jesus Christ is One Man with His Body and His Head; the
Saviour of the Body and the Members of the Body are twain in
one flesh; they are one in suffering, and when the iniquity of
this world is past, they will be one in rest. Therefore the suf-
ferings of Christ are not limited to Christ ; nay, rather the suffer-
ings of Christ are not except in Christ. For if you understand
Christ to be both Head and Body, the sufferings of Christ are all
in Christ. Christ is not only the Head, He is the Body also.
Hence the Apostle says, ‘‘ Ut suppleam quod desunt pressurarum
Christi in carne me&.’”’ Whosoever therefore thou art, if thou
art a Member of Christ, whatsoever thou sufferest, was lacking to
the sufferings of Christ. Therefore that suffering of thine is added
because it was lacking: thou art filling up the measure, not
making it flow over. Thou sufferest so much in thyself as was to
be poured into the universal passion of Christ, Who suffered in
our Head, and Who suffers in His Members, that is, in us. The
whole measure of suffering will not be filled up till the world
comes to an end.
See also on Ps. Ixxxvi., where he says, Christ on the cross
filled up the measure of His sufferings as our Head when He
said, ‘Jt is finished” (John xix. 30). ‘“Tunc implete erant
orones passiones, sed in Capite; restabant adbuc Christi passiones
in ecorpore.”
Hence the Apostle says, that I may fill up what is lacking of
Christ’s sufferings in His Body ; not in the Head.
And again, in Ps. cxlii., S. Aug. says, ‘‘ Christ still suffers, not
in His own flesh, by which He ascended into heaven and is glori-
fied, but in mine (says the Apostle), which still groans upon earth.”
This distinction must be carefully borne in mind, as a safe-
guard against the erroneous teaching of the Romish Church,
which affirms that the sufferings of Christ’s saints upon earth are
supplementary to the sufferings of Christ upon the cross, and
form together with them an exhaustless stock of merit, to be dis-
pensed in Indulgences by the Bishop of Rome. See Bellarmine,
Salmeron, Suarez, and the Brief of Pope Clement VJ. called
Unigenitus, cited here by A Lapide. :
But (as Bp. Fell observes here) “these sufferings of the
Saints are necessary for the Church, not for the reconciliation of
it to God, or satisfying for sin, for that Christ did perfectly, but
for the effectual conversion of the world, example to others, per-
fecting of the Saints, augmentation of the reward ;’’ and, we may
add, for a manifestation of God’s strength in their weakness, and
of the glories of His Grace in what He alone enables them to do
and suffer for Christ.
On the “full, perfect, and sufficient sacrifice, oblation, and
satisfaction ’’ made by Christ once for all upon the Cross for the
sins of the whole world, see the scriptural and Catholic autho-
rities in Bp. Beveridge, and Professor Browne on Art. XXXI., and
below, notes on Heb. x. 12.
25. κατὰ τὴν οἰκονομίαν τ. Θεοῦ] according to the dispensation
of God, the ministry committed to me by God. Zheodoret. Cp.
1 Cor. ix. 17.
This dispensation of God, i.e. instituted by Him, and “as-
signed by Him to me,” is particularized here by what follows,
τὴν δοθεῖσάν μοι εἰς ὑμᾶς, and the sense of the words is, Of
which Church I was made a Minister, according to the dispen-
sation of God, namely, that holy function which was assigned to
me as 8 gift (see iv. 17) for you, i.e. as the scope of my ministry,
to fill up the Word of God even to the full measure and extent
which He designs for its diffusion.
+ — εἰς ὑμᾶς] to you. Hence, says Theodoret, we may reason-
ably infer that St. Paul had preached at Colosse. For if they
were part of the sphere and scope of the ministry committed to
him by God, the Apostle, when he visited PArygia (Acts xvi. 6),
would not have failed to visit Colosse and Laodicea, which were
chief cities of that country. See above, Introduction to this
Epistle, p. 305.
26. ἀπὸ τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν) The mystery kept
secret from the ages, and from the generations of all who lived
in them (Eph. iii. 5. 21), but now made manifest to His Saints.
Another argument against the erroneous doctrine of the false
Teachers at Colossee, who ascribed divine powers to Angels. (Col.
ii. 18.) The past ages (says the Apostle), even the Angels them-
selves, knew not the Mystery which is now revealed to the
Church, and by her means to the Angels themselves, as he teaches
in the Epistle to the Ephesians (iii. 10).
That teaching in the Ephesian Epistle, and other points of
like nature contained in it, would have made it very serviceable
for the Colossians; a considerstion which confirms the opinion
that the Epistle from Laodicea, mentioned below (iv. 16), was the
Ephesian Epistle.
See above, Introduction to the Epistle to the Ephesians,
p. 272, 3.
91. bs ἐστι Χριστὸς ἐν ὑμῖν] Who is Christ in you. Christ
is supreme over all, and Christ is in you. Why then do you
adore Angels? And he adds, v. 28, ‘‘ that we may present every
man perfect in Christ.” Why then do you seek for perfection
from Angels? Chrys., Severian.
28. Χριστῷ] Elz. adds Ἰησοῦ against the preponderance of
the MSS.
Cu. II. 1. περῇ A, B, C ὑπὲρ, and so Lachm., Tisch.
At the close of the verse, A, B, C have ἑώρακαν, the Alexan-
drine form, and so Lachm., Tiech., Ellicott; and see Winer,
§ 13, p. 70, and above, John xvii. 7. Elz. ἑωράκασι.
— ὑμῶν, καὶ τῶν ἐν Λαοδικείᾳ, x.7.A.] The sense seems to be,—
I am desirous that you should know how great a struggle
COLOSSIANS II. 3—8.
315
ai καρδίαι αὐτῶν, συμβιβασθέντες ἐν ἀγάπῃ, καὶ εἰς πᾶν τὸ πλοῦτος τῆς πληρο-
φορίας τῆς συνέσεως, εἰς ἐπίγνωσιν τοῦ μυστηρίου τοῦ Θεοῦ Χριστοῦ, ὃ." ἐν ᾧ οἱ σοι. 1.24.
εἰσι πάντες οἱ θησαυροὶ τῆς σοφίας καὶ τῆς γνώσεως ἀπόκρυφοι.
4 4 Τοῦτο δὲ λέγω, ἵνα μηδεὶς ὑμᾶς παραλογίζηται ἐν πιθανολογίᾳ. δ" Ei γὰρ
d Eph. 5. 6.
ch. 5. 18.
«1 Cor, 5. 3, 4.
& 14. 40.
x a , A a
Kal τῇ σαρκὶ ἄπειμι, ἀλλὰ τῷ πνεύματι σὺν ὑμῖν εἶμι, χαίρων καὶ βλέπων ὑμῶν } These. 217.
τὴν τάξιν, καὶ τὸ στερέωμα τῆς εἰς Χριστὸν πίστεως ὑμῶν. “ 'ῆς οὖν παρελά-
lel Lal 1
Bere τὸν Χριστὸν ᾿Ιησοῦν τὸν Κύριον, ἐν αὐτῷ περιπατεῖτε, 7 " ἐῤῥιζωμένοι καὶ ;
2
ἐποικοδομούμενοι ἐν αὐτῷ, καὶ βεβαιούμενοι ἐν τῇ πίστει, καθὼς ἐδιδάχθητε,
περισσεύοντες ἐν αὐτῇ ἐν εὐχαριστίᾳ.
8} Βλέπετε μή τις ὑμᾶς ἔσται ὁ συλαγωγῶν διὰ τῆς φιλοσοφίας καὶ κενῆς
Jude 3.
g Rom. 11.17, 18:
Eph. 5. 6, 18.
> , \ oN a 3 a ver. 20.
ἀπάτης, κατὰ τὴν παράδοσιν τῶν ἀνθρώπων, κατὰ τὰ στοιχεῖα τοῦ κόσμον, καὶ Hed. 13. .
I have for you and for those in Laodicea; and also for as many
others as have not seen my face in the flesh.
This struggle of the Apostle was not only internal, that of
anxiety, but it was also a conflict against false Teachers at Rome
(cp. Phil. i. 16, 17), who vexed him with their erroneous doc-
trines, probably not unlike those δὲ Coloss#, and in other
Charches of ee and ἰὸν abetted the propagation of
those notions in region. Cp. what is said of Epaphras,
below, iv. 13.
It is supposed by some, that these words imply, that the
Apostle had never been at Colosse.
The ancient Expositors were divided on this point ;
Theodoret, in his Preface to this Epistle (Vol. iii. pt. i.
p- 472), says, ‘‘ Some argue from these words that the divine
Apostle had never been at Colosse. But they ought to have
examined the general tenour of the words. His meaning is,
‘I have much anxiety not only for you, but also even for those
who have never seen me.’ For, he cannot be supposed to say,
that he has no solicitude for those who Aave seen him. Accord-
ios, the blessed Luke has informed us (Acts xviii. 23) that the
postle ‘went through the region of Galatia and Phrygia,’ in
which Colossz is situated.”’ =
And in his commen here, Theodore? observes, that the
Apostle says (in v. 2), ‘that their hearts may be comforted.
He does not say ‘ your hearts;’ but the hearts of those who have
not seen me.”’
This question has been considered above in the Introduction
to this Epistle, p. 305.
Lacdicea, a rich commercial city, famous for its Literature
and Arts, on the river Lycus, not far west of Colosse, and six
miles south of Hierapolis. It is mentioned below, iv. 13. 15, 16,
and in Rev. i. 11; iii. 14—17. It was the bead of a ‘Con-
ventas,” or group of cities, to which Colosse and more ‘than
twenty other towns belonged. Strabo (pp. δ76---8). It is fully
described by Schmitz in Dr. Smith’s Dict. of Ancient Geography,
ii, p. 122.
συμβιβασθέντε:)] So the best MSS. and Edd. Elz. συμ-
βιβασθέντων. For examples of this participial anacoluthon, see
below, iii. 10. Eph. i. 18; iv.2. Phil i. 30. Winer, § 68, p. 505.
— πλοῦτος) So A.C, Lachm., Tisch. B πᾶν πλοῦτος.
— τῆ: πληροφορίας τῆς συνέσεω:] Of the full assurance
of understanding. On the word πληροφορία, see on Luke i. 1,
and cp. Rom. iv. 21; xiv. δ. 1 Thess. i. 5. This πληροφορία is
not an effect of the logical faculty, but it is due to the inner
working (ἐνέργεια) of the Holy Ghost. Chrys.
— τοῦ Θεοῦ Χριστοῦ] of the God Christ. S80 Band Lach-
mann, Steiger, Meyer, Elitcott. And this (as Meyer, Tregelles
(p. 153), aud Eilicoté have observed) appears to be the original
reading, from which most of the other variations have been de-
rived. Thus A, C have τοῦ Θεοῦ Πατρὸς τοῦ Χριστοῦ, which
perhaps arose from a fear that the words τοῦ Θεοῦ Χριστοῦ
might be rendered the God of Christ.
D* has τοῦ Θεοῦ ὅ ἐστιν Χριστός.
D***, E, I, K, and many Cursive MSS., and Elz. have
τοῦ Θεοῦ καὶ Πατρὸς καὶ τοῦ Χριστοῦ. Griesd., Scholz., and
Tisch. (in his second edition), and Alf. have only τοῦ Θεοῦ, but
this reading has no uncial MS. in its favour.
The reading of the Text is confirmed by S. Hilary (de
Trinitate ix. 62, tom. ii. p. 312), who renders St. Paul's words
thus: ‘in agnitionem sacramenti Dei Christi ;” and thus ex-
pounds them, ‘The God Christ is a Mystery,’ ἄς. ‘ Deus
Christus Sacramentum est; et omnes sapientie et scientie in Eo
thesauri latent.’ And he calls Christ, in the same place, “ Uni-
genitus Deus,” ‘the Only-begotten God;” and he says, refer-
ring to this chapter of St. Paul’s Epistle (de Trin. viii. 53, p. 257),
“‘That man is of this world, who knows not Christ as the true
God. Christ is the Life, born from the Living God into Living
God. The elements of this world were created by God, but are
not God. Christ, God of God, is Himself that perfection, which
is God. Christ, having God in a Mystery in Himself, is in God.”
8. Hilary therefore understood St. Paul to affirm in these
words that Christ is God, and he thus rendered them “fo the
recognition of the Mystery of God Christ,” namely, to the
recognition of Christ as God.
This Interpretation seems most in harmony with the true
sense of the word Mystery, a religious arcanum or secret, and
with St. Paul’s use of the word, especially as applied to Christ.
See above, Eph. iii. 3, 4.9; v. 32; and below, 1 Tim. iii. 16,
“ Great is the Mystery of godliness, God was manifest in the flesh.”
It was not the Mystery of the Messiahehip, but it was the
Mystery of the Divine Nature of the Man Christ Jesus—it was
the Mystery of the God Christ—which St. Paul was most con-
cerned to teach in this Epistle; and which the Colossians most
needed to learn, in order to be safe against the seductions of the
false Teachers.
This interpretation, which refers the Mystery to Christ as
God, is also confirmed by the statements which follow; that in
Him All the treasures of wisdom are hid, and that in Him all the
fulness of the Godhead dwells (v. 3. 10).
8. σοφίας καὶ γνώσεως) of wiedom and knowledge. See Aug.
in Ps. cxxxv. 8, who considers the difference of these words, and
affirms, that σοφία contains within it a divine affection of the
heart. Cp. above on Eph. i. 9.
— ἀπόκρυφοι) hidden, stored up, like riches in some deep
Treasury, such as the subterranean Treasuries of Atreus at
Mycene, or of the Μίηγα at Orchomenus.
They are ἀπόκρυφοι, concealed, even from the Angels them-
selves; and, therefore, Christ, Who is the Treasury of all Wisdom
and Knowledge, is superior in Wisdom and Knowledge to them.
Chrys.
4, μηδεί:] So the best authorities. Elz. μή τις.
δ. Εἰ---τῇ σαρκὶ ἄπειμι) So he speaks to the Corinthians, to
whom he had preached (1 Cor. νυ. 3). Theodoret.
— τὸ στερέωμα] ‘ firmamentum,’ Vulg.
8. τὸν Κύριον] the Lord—the Lord of all (Acts x. 36), Jehovah.
See on Luke ii. 9. 11, Χριστὸς Κύριος.
8. Βλέπετε μή tis ὑμᾶς ἔσται (80 B, C; but Lachm. and
Tisch., with A, D, E have fora: ὑμᾶς) ὁ συλαγωγῶν) Take heed,
lest there be any who shall lead you away captive as his spoil.
“ Videte, ne faturus sit, ne existat, qui...” Winer, § 56, p. 446.
On the participle with the article prefixed, as here, to predicate
something definite of a subject who is not defined, see Gal. i. 7.
Winer, § 18, p. 100.
— διὰ τῆς φιλοσοφίας x.7.A.] by means of the Philosophy,
which the Apostle proceeds to characterize in the following part
of this chapter, and which may be best reviewed collectively here ;
This Philosophy is described by him as
(1) κενὴ hears, emply, vain-glorious, deceit ; and as dogma-
tizing,
fa) κατὰ τὴν παράδοσιν τῶν ἀνθρώπων, according to the
traditions of men, in contradistinction to the Revelations of God
(cp. Matt. xv. 1—9), and also,
(3) κατὰ τὰ στοιχεῖα τοῦ κόσμου, according to the elements
of thie world ; the physical elements (cp. Gal. iv. 9), such as the
Sun and Moon, regulating times and seasons; and according to
superstitious observances of times, Fasts, New Bfoons, and Seventh-
Day Sabbaths (v. 16), ordered thereby (Chrys. Cp. Gal. iv.
8. 9), as if they were of the same importance with articles of
Jaith, and equally necessary to salvation; and as if they had not
been fulfilled in Christ, and ee by Him (v. 17).
8
316
ov κατὰ Χριστόν" 9
1 John 1. 14.
ch 1. 19. a
ματικὼς.
(4) And therefore, not according to Christ (v. 8), in Whom
dwelleth all the fulness of the Godhead bodily, and Who has
fulfilled and taken away the shadows of the Levitical Law (vv. 16,
17. 20, 21), and has incorporated you in Himself by Baptism
(v. 19), and has guickened you together with Himself by His
Resurrection, and has forgiven you your sins, and has triumphed
over them in Hie Cross, and raised you as new creatures,
engrafted in Himself, to the hope of a glorious Immortality.
(5) And as professing humility, and yet vainly puffed up with
@ carnal mind, and intruding into things which it has not seen,
and teaching to worship Angels as Mediators (v. 18), and so
‘not holding the Head,’ which is Christ, the Only Mediator
(1 Tim. ii. δ), but disparaging His Divine Nature, and de-
rogating from the dignity of his Mediatorial Office.
(6) And also as professing a rigid asceticism in meats and
drinks (v. 16), forbidding to “ handle, to taste, and even to touch"
{v. 21), those creatures which God has made and blessed, and
which Christ has restored to the free use of man (see above on
1 Cor. vi. 12), and doing this according to ‘‘ the Commandments
-and doctrines of men,” and not according to the Law of God;
so usurping a dominion and lordship over you, who are the
servants and freemen of Christ; and subjecting your will to its
own arbitrary will (συ. 18) while it affects humility; and not
holding in due honour the body, which has been sanctified by
Christ’s Incarnation; and thus tempting to a licentious in.
dulgence, and slavish debasement, of the flesh (v.23), and 80
‘doing dishonour to Him Who is ““ God manifest in the flesh.”
The characteristics here specified, point in the first place
to the spirit of that proud, vain-glorious, Pharisaic Judaism,
which endeavoured to corrupt the simplicity of the Gospel, and
to impose the observances of the Ceremonial Law, and of their
own Traditions on the conscience of Christians, as necessary to
‘salvation, and so to domineer over those whom Christ had pur-
chased with His own blood, and to usurp His authority, and
encroach on His Royalties, and to build up what He had broken
down, and to deny virtually that He had fulfilled the Levitical
‘Law, and to abridge the use of those creatures which Christ has
‘sanctified and restored to man.
The handwriting of Ordinances was now blotted out, the
partition-wall was broken down, and the legal impurity of the
‘creatures was purged away by the blood of Christ. They who
‘sought to bring in Judaism again into the Christian Church
evacuated the Cross of Christ. Cp. Bp. Sanderson, iii. 160.
~ _ This was now attempted by the false Teachers at Colosse,
ander a disguise of humility, and a pretence of mortifying the
body ; whereas their dogmas proceeded from pride, presumption,
and Jove of power, and tended (by disparaging the Incarnation of
Christ) to the debasement and pollution of the flesh.
The worshipping of Angels (as distinct from heathen deities
and idols), mentioned in v. 18, was probably grounded by these
False Judaizing Teachers on the facts, that God had often re-
vealed His Will by Angels to the Patriarchs, and to Moses, and
to the Prophets in the Old Testament; and that the Levitical
Law had been given on Mount Sinai by the Ministry of Angeis
(see on Acts vii. 53), as St. Paul himeelf had taught (Gal. iii. 19;
cp. Theodore in Catenf, p. 325, and Theodoret); and on the
revelations of Angel Rulers of Kingdoms in the Book of Daniel
{x. 20, 21); and it was based also on the plea of an affected
humility, that man in his fallen state needs the mediatorship of
those pure Angelic spirits, in order that by them he may approach
God. See Severian on v. 18, and so Chrys., Gecumen.
On the prevalence of Angel-worship among the Jews, see
below on Heb. i. 4.
This veneration of Angels appears to have been combined
with Pharisaism by the heresiarch Cerinthus, who is affirmed to
have been the leader of the Judaizing party at the Council of Jeru-
salem. See above, on Acts xv. 1, and Ittig, de Heresiarchis, p. 51.
The Cerinthians affirmed that the world was created by
Angels, and they enforced Circumcision, and the other cere-
monies of the Levitical Law. See Jren. i. 25. Augustine, de
Her. 8. Epiphan. de Her. 28. And Cerinthus professed to have
received revelations from Angels. Caius, ap. Eused. H. E. iii. 22.
Cp. Theodoret, Her. Fab. ii. 4, and Πρ, de Heres. p. 53.
Cerinthus commenced his preaching in Asia (Epiphan.
Her. 28), and would probably have found a favourable field for it
among the inhabitants of Colosse, Laodicea, and other cities of
Phrygia, who were famous for their enthusiastic temperament
and ascetic practices, which had displayed themselves in heathen
times in the mutilations of the flesh and in the phrenetical orgies of
the worship of Cydele (cp. above, Gal. v. 12), and which afterwards
COLOSSIANS II. 9.
ιν 3 7 A a a ΕΥ̓ , a 2 ‘
ὅτι ἐν αὐτῷ κατοικεῖ πᾶν TO πλήρωμα τῆς θεότητος Tw-
developed themselves in the Phrygian Church in the visionary
revelations and self-mortifying discipline of Montanus—a native
of that country.
The false teaching of Cerinthus and his sectaries would have
been abetted by another heresiarch of the Apostolic age, Simon
Magus, and his school, which taught that it was necessary to
learn the names of the Invisible Principalities and Powers, ἀρχαὶ
καὶ ἐξουσίαι (see above, i. 15), and to offer sacrifices to the
Father of all by their means (Epiphan. Her. 21). Tertullian (de
Preescript. 33) says, that ‘‘the magic of the Simonian doctrine
was Angelis serviens,” and so Jren. 1. 23; ii. 57; vi. 17.
And in these respects they would also receive support from
a third heretical school of primitive times, the Edionites. See
Tren. i. 26; iv. ὅθ; v. 2. Tertullian, de Carne Christi, c. 14.
Prescr. Heret. 33. Philost. de Her. 37. Augustine, de Heer.
c. 10. Theodoret, Heeret. Fab. ii. 1. Epiphan. Heres. xxx.
Euseb. iii. 27. Ittig, p. 61 - 64.
They agreed also with the Cerinthians in their low notions
of Christ as a mere man, and therefore inferior to Angels, and in
their enforcement of the Levitical Law.
The worship of Angels, as creators of man, and as entitled to
honour from him, and a rigid spirit of asceticism, were fostered by
the 5 of Menander, Carpocrates, Saturninus, the Sethiani
and Caiani, which grew out of those mentioned above. See
Epiphan. de Heret. § 23, and the notes on JIren. i. 24—27, and
A Lapide on v. 18. Iitig, p. 97—119.
On these heresies generally, besides the work of Ittig, Lips.
1690, see Oehler, Corpus Hereseologic. Berlin, 1856.
Whether, among the Jews, the Essenes were chargeable
with Angel-worship, admits of a doubt; though Josephus tells
us that they were careful to preserve their names (B. J. ii. 8. 7) ;
and their rigid asceticism would have favoured the errors of the
false Teachers here censured by St. Paul. See Euseb. ii. 27.
Joseph. Ant. xviii. 2. B. J. ii. 8. Hottinger, Thesaur. Phil.
p- 39. Jahn, Archeeol. Bibl. § 322.
The Jewish systems of Theology, Cosmogony, and Meta-
physics, which were contained in the Cadbala,—the origin of
which was traced either from Ezra or Moses, or even Adam him-
self,—and in which there was much mystical lore concerning the
forms and orders of Angels, would have lent their aid for the
same end. See Hottinger, Thesaur. Phil. p. 439.
Finally, the admixture of the Platonism of the Jewish Alex-
andrine school (which has its exponent in the works of Philo)
would be also auxiliary in the same design. PaAi/o affirms that
Moses introduces the Angels as Ambassadors and Mediators be-
tween God and men, and as communicating their needs to Him,
and making them acceptable to Him. See Ῥλέίο, de Gigantibus,
p. 222, and de Somniis, p. 455, quoted by Whitby here; and
Wetstein, p. 289.
Consequently, we find that the worship of Angels was preva-
lent in early times in Asia, especially in Phrygia. See Theo-
doret in συ. 18. And the Council of Laodicea, a neighbouring
city to Colossse (he observes), was constrained to pass a decree
against the Worship of Angels.
The Canons of this Laodicene Council (circa a.p. 320) de-
serve notice, as reflecting much light on this chapter. It decreed,
that Christians may not “leave the Church of God, and go away
and invoke the names of Angels; and let such persons be
anathema, for they desert our Lord Jesus Christ, the Son of
God.” (Canon 35.) “ Ecclesiastical Persons may not use in-
cantations, or make phylacteries.” (Canon 36.) “ Christians
may not receive presents from Jews on their Feast-Days, or
feast with them” (Canon 37), or ‘‘receive unleavened bread from
Jews, or partake in their impieties.” (Canon 38, p. 77. Ed.
Bruns.) ‘Christians may not Judaize, and rest on their Sab-
bath, but rest on the Lord’s Day; and if they are found to
Judaize, let them be anathema.’”’ (Canon 29.)
Cp. δ. Cyril Hierosol. Catech. iv. p. δ]. 70, with the note
of the Benedictine Editor; and Const. Ayost. v. c. 20, 21; and
Concil. Elib. c. 49.
The prevalence of the worship of Angels among the Jews
and Judaizing Christians, to the disparagement of the dignity of
Christ, furnished reasons for the arguments in the Epistle to the
Hebrews, proving Christ’s pre-eminence over Angels, and the
consequent superiority of Man’se Nature over that of Angels
(Heb. i. 4—7. 13; ii. 5—16), and for the declaration that the
Angels are ministering spirits, sent to minister to them that are
heirs of salvation. (Heb. i. 14.)
It may aleo have supplied a motive to δέ. Luke, the com-
panion of St. Paul, for his frequent mention, both in his Gospel
and the Acts of the Apostles, of the employment of the ministry
COLOSSIANS II. 10—12.
Ια Καί ἐστε ἐν αὐτῷ πεπληρωμένοι, ὅς ἐστιν ἡ κεφαλὴ πάσης ἀρχῆς καὶ
᾿ξουσίας: 11.
317
k John I. 16,
Rom. 8. ὅδ
ἐν ᾧ καὶ -περιετμήθητε περιτομῇ ἀχειροποιήτῳ, ἐν τῇ ἀπεκδύσει Beat fo 10. 16.
lel & 30. 6.
τοῦ σώματος τῆς σαρκὸς, ἐν τῇ περιτομῇ τοῦ Χριστοῦ, 19. συνταφέυτες αὐτῷ τε Jer. 4. boo
ἐν τῷ βαπτίσματι, ἐν ᾧ καὶ συνηγέρθητε διὰ τῆς πίστεως τῆς ἐνεργείας τοῦ ee 6.
ch. 8. 8, 9.
Phil. 3. 3. m Rom. 6. δ, 4. Eph. 1.19. 8. 3.1, 5. ΔΤ “Gal. 8. 27.
of Angels to do homage to Christ, and to succour His faithful
servants. (Luke i. 11. 26; ii. 9; xii. 8; xv. 10; xvi. 22; xxii.
43; xxiv. 4.23. Acts i. 10; v. 19; viii. 26; x. 3; xii. 7. 23;
xxvii. 23.)
9. ὅτι ἐν αὐτῷ ---σωματικῶΞ9)] because in Him dwelleth (κατοι-
κεῖ, abideth perpetually, not παροικεῖ, or sojourneth transito-
rily; cp. A Lapide) all the fulness of the Godhead (θεότηΞ)
ati The word θεότης bespeaks the essential Godhead of
hrist.
Θεότης is to be distinguished from θειότης. Cp. Rom. i.
20; and Trench, Syn. § ii. Θειότης is the property of θεότης:
Oedrns i is the abode of θειότης.
The Godhead dwells in Christ bodily,—namely,
(1) Substantially and truly,— not figuratively, as in a
shadow. (See v. 17, where σῶμα is contrasted with σκιά.)
This sense of the word σωματικῶς is clearly set forth by
&. Hilary commenting on this text, in his work on the Trinity
ἴων δ8---δδ, and ix. 1), where he says: ““ Corporaliter’ in Eo
i ex Deo naturee significat veritatem . . . Divinitas corporalis
in Christo est, non ex parte sed tota, neque portio sed plenitado ;
ita corporaliter manens ut unum sint, ut ἃ Deo non differat
Deus;” and ix. 1: ‘Per ‘corporaliter habitantem,’ verum et
perfectum, et paterne nature Deum demonstrari docuimus.”
See also iid. ix. 6—11, where he dilates with force and clearness
on this text so understood.
(2) Some ancient Expositors apply also the word σωματικῶς
(dodily) to illustrate the doctrine of the Incarnation. They teach
that the Godhead dwells in Christ bodily, because it dwells not
only in the soul of Christ, but in His body; and because the
whole of it dwells there, and is not therefore mixed or confused
with the body ; for, if it were, it would be limited in space, which
is contrary to the Nature of the Godhead.
This is thus expreased by the Council of Antioch summoned
against Pau) of Samosata (a.p. 269. Routh, R. 8. ii. p. 473):
“We confess that the Son, Jeing God, with the Father, and
Lord of all creatures, was sent by the Father from heaven, and
became Man in our flesh. Wherefore, the body which He took
from the Virgin received ali the fulness of the Godhead bodily,
and is immutably united to the Godhead, καὶ τεθεοποίηται. The
same God and Man was foretold by Moses and the Prophets, and
is believed in the whole Church under heaven to be both God and
Man.”
8. Augustine (Epist. 187, p. 1036) combines both the above
senses, thus; “In Ipso iuhabitat omnis plenitudo Divinitatis
eorporaliter. He had only dwelt umébraliter, i. e. in types
and figures, in the Temple (of the Jews) made with hands, but in
Christ the Godhead dwells substantially ; or the word ‘corpo-
raliter’ is used, because God dwells in the body of Christ, which
He took of the Virgin, as in a Temple.” Cp. John ii. 19. 21,
where Christ speaks of the Temple of His Body.
— τὸ πλήρωμα] the fulness. This word pleroma, which
afterwards became so celebrated in the Valentinian and other
Gnostic systems, by which they adulterated the purity of the
Gospel, may perbaps have been already in use among the false
Teachers in Phrygia. Cp. Ireneus (iii. 11).
Hence Dr. Waterland says (v. p. 185): ‘‘ The Gnostics in
general, and the Cerinthians in particular, were wont to talk
much of the πλήρωμα, or fulness; in which, they meant, a ficti-
tious plenitude of eons was supposed to subsist, and into which
spiritual men (such as they esteemed themselves) should here-
after be received. It was the doctrine of the Valentinians (and
probably of the elder Grostics also) that they were themselves of
the spiritual seed, had constant grace, and could not fail of being
admitted into the plenitude above; while others were in their
esteem carnal, had grace but sparingly or occasionally, and that
not to bring them eo high as the plenitude, but to an inter-
mediate station only. But St. John (i. 16) asserts that ail Chris-
tians, equally and indifferently, all believers at large, have re-
ceived of the plenitude or fulness of the divine Logos; and that
not sparingly, but in the largest measure, grace upon grace, accu-
mulated grace, or rather grace following in constant succes-
sion, grace for grace,—that is, new succours coming on as
quick as the former should wear off or cease; or new sup-
plies for the o/d ones past and gone, without failure or inter-
mission.”
Perhaps St. Paul refers to this opinion here. Cp. Blunt on
the Early Fathers, p. 634.
10. Kal ἐστε ἐν αὐτῷ πεπληρωμένοι] And ye are made full in
Him. Wonderful Mystery! Ye too have been made full of the
divinity,—not however by yourselves, but in Him; that is, by
His Incarnation. For since our Nature is joined to God in
Christ, we have been made partakers of the Divine Nature. See
Eph. ii. 6. Theophyl. Cp. John i. 14—16, where St. John
declares Christ’s absolute pleroma, or fulness, in the assertion
that He is the Word of God, God of God, the Maker of all, the
true Light, and the Only-begotten of the Father, and full of
grace and truth (i. 1—14); and then proceeds to say, that of
His fulness we have all received.
So here St. Paul, having spoken of the Divine Nature of
Christ, passes on to speak of His Incarnation, and its consequent
benefits to us. See above on i. 18, where the same (ransifion is
made by means of καί. As 3. Hilary well observes (de Trin.
ix. 8): The Apostle, knowing well the Mystery of the Jncarna-
tion, and that the Philosophy of this world cannot comprehend
it, gives this caution, Take heed that no one spoil you, δίς,
After that, the Apostle, having declared the fulness of the God-
head dwelling in Christ bodily, immediately proceeds to proclaim
the’ Mystery of our assumption into Him. Ye have been filled
Jullinto Him. “ Ut enim in Eo Divinitatis est plenitudo, ita et
nos in Eo sumus repleti; id est, per assumptionem carnis Ejus,
in Quo Divinitatis Plenitudo inhabitat.” Here is the source of
our Hope. ‘“ Hujus Spei nostre non exigua in Eo Potestas est.’’
The Apostle then goes on to show, how this plenitude in
Christ is virtually and really applied to us; and by what means
we receive the benefits flowing from His Incarnation and of His
Divinity, and are made partakers of His fulness,—namely, by the
Holy Sacrament of Baptism.
See the words of Hooker (V. lii.—txviii.), where that ad-
mirable writer, following the method of St. John and St. Paul,
first considers Christ’s two Natures,—His Godhead and Man-
hood,— united in His one Person; and then proceeds to show,
how the blessings of the Incarnation are communicated to us;
and is thus led to declare the doctrine of the Holy Sacraments,
instituted by Christ for the purpose of applying personally to each
of us the graces and glories of the divine Nature, joined to our
Nature in Christ, in Whom we are incorporated by Baptism, and
Who is our spiritual food and sustenance in the Lord’s Supper.
— πάσης ἀρχῆς κι ¢.] And therefore higher than Angels.
See above, i. 16.
11,12. ἐν ᾧ καὶ περιετμήθητε «.7.A.] in whom ye were also
circumcised with the true Circumcision.
Your false Teachers may desire to impose Circumcision upon
you; but the fact is, you Aave been circumcised. Ye were cir-
cumcised in your Baptism with the true Circumcision, the Cir-
cumcision of Christ, the Circumcision of the Spirit, in which ye
put off the body of the flesh, and of which the Levitical Circum-
cision was only a type. See Rom. ii. 29. Phil. iii. 3. And see
even the legal and prophetical declarations of the spiritual signifi-
catice of Circumcision in Deut. x. 16. Jer. iv. 4; and cp. Ter-
tullian, c. Marcion. v. 13.
In this Evangelical Circumcision it was not a part of a
bodily member that was cut off, but all the old man was cast off,
and ye put on the new man ; or, as is expressed in the Baptismal
Office, grounded on this passage of St. Paul, the ‘‘Old Man was
buried, and the New Man raised up.’’ See Rom. vi. 4; and cp.
Tertullian (de Res. Carnis, c. 23) ; and S. Hilary (de Trin. ix. 7),
where, commenting on this text, he says, ‘that the Apostle,—
having declared the Mystery of Christ’s Nature, and of our
Assumption into Him, in Whom the fulness of the Godhead
dwells, and we have been filled in Him, by means of His Birth as
Man,—proceeds to reveal the rest of the plan of our salvation,
saying, ‘In Whom ye were circumcised,’ &c. We therefore were
circumcised, not with the carnal circumcision, but with the Cir-
cumcision of Christ; that is, by being born into the new man.
For, when we were buried with Him in Baptism, we died to the
old man, because the Regeneration of Baptism is the power of
the Resurrection. This is the Circumcision of Christ,—not the
cutting off of the flesh of our foreskin, but the dying wholly with
Him, that so we may live wholly to Him. For we rise again in
Him, by faith in that God Who raised Him from the dead.”
Thus δ. Hilary, who assigns the true spiritual meaning to
the words ἐν τῇ ἀπεκδύσει τοῦ σώματος τῆς σαρκὸς, which seems
to have escaped many later Expositors. See the next note.
As Christ dying on the cross put off by death the body of
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πτώμασι καὶ τῇ ἀκροβυστίᾳ τῆς σαρκὸς ὑμῶν συνεζωοποίησεν ὑμᾶς σὺν αὐτῷ,
o Eph. 2. 14—16.
Heb. 7. 18.
ἃ 8. 18.
& 9.9, 10.
χαρισάμενος ὑμῖν πάντα τὰ παραπτώματα, 14 " ἐξαλείψας τὸ καθ᾽ ἡμῶν χειρό-
γραφον τοῖς δόγμασιν, ὃ ἦν ὑπεναντίον ἡμῖν, καὶ αὐτὸ ἦρκεν ἐκ τοῦ μέσου,
His flesh (cp. St. Peter’s expression, ‘‘I must soon put off this
my tabernacle, i. e. of my body, by death,” 2 Pet. i. 14), in order
that He might rise again to glory, so we in our Baptism, in which
we are conformed to Christ’s Death and Burial, put off the body
of our flesh, the old man, the body of death (as the Apostle calls
it, Rom. vii. 24), in order to pué on the new man, the spiritual
man, and to rise to grace here, and with a body of glory here-
after, in and through Christ. See Phil. iii. 21, and the note on
νυ. 13, and also on ἀπεκδυσάμενος in Ὁ. 15.
Biz. has τῶν ἁμαρτιῶν after σώματος, and τῶν before
νεκρῶν in v. 12, but against the preponderance of the best autho-
rities. The sentence gains much in clearness and force from the
omission of τῶν ἁμαρτιῶν, for the words doubtless apply to the
body of Christ by comparison, as well as to ours.—B, D*, F, G
have βαπτισμῷ : see on Heb. vi. 2.
18—15. καὶ ὑμᾶς κιτ.λ.}] The Philosophy of this world com-
prehends not this mystery. God raised Christ from the dead—
Christ, in Whom dweileth all the fulness of the Godhead bodily ;
and He raised ue with Him, forgiving us our sins; cancelling the
bond of the Law, which by its previous enactments was adverse
to us; and Christ took it away from between us and God, and
nailed it to the Cross, divesting Himself of His own Body, τῇ
ἀπεκδύσει τοῦ σώματος, by Death, and thus making a display of
the opposite powers, and triumphing over them. Hilary.
Who can comprehend and express this Mystery? The
power of God raises Christ, and this same power raises us in
Christ, if it forgives our sins, and cancels the bond, and nails it
to the Cross. Christ lays aside the fiesh in Death. He displays
the Powers of Darkness to scorn, and triumphs over them.
Here is the Power of God raising Christ from the Dead. Here is
the Power of Christ working in Himself, whatever God works.
Christ died as Man, He wrought our Salvation as God. S. Hilary
(de Trin. ix. 10), who thus speaks, —
The Apostle knows not the fear of pain in Christ. No.
‘When he was about to declare Christ's Passion, he preached it in
the Mystery of His Godhead. When he is describing the work
of our salvation by Him, he so represents the death of Christ as
to display Him laying aside His flesh in death, and boldly
exposing the adverse powers to ignominy, and trampling over
them. Therefore, the shame and suffering of the Cross are not
to be perverted into occasions of contumely against the weakness
of a frail nature; but in Christ’s Death we must contemplate the
action of Christ’s Own Free Will, and the Mystery of His Power,
His Courage, and His Triumph. A Triumph indeed it was, for
Him,—to be sought by His foes, and when He offered Himself to
their hands, to strike them prostrate to the ground (John xviii.
6). A Triumph indeed it was, to stand at the Judgment.seat to
be condemned to death, and thence to rise to the Right Hand of
Power. A Triumph it was, to be pierced with nails, and to pray
for his murderers, to drink vinegar, and to finish the Mystery ;
to be numbered among the transgressors, and to give a grant of
Paradise (Luke xxiii. 43); to be raised aloft on the Tree, and to
make the earth tremble; to hang on the Cross, and to make the
Sun and Day to flee away; to depart from the body, and to
recall the souls of the dead to their bodies; to be buried as dead,
and to rise again as God; to suffer all weakness for us, as man,
and in all these weaknesses to triumph over all as God. Hilary
(de Trin. x. 48).
The comments of S. Hilary here are the best solution of
the difficulty supposed by some to exist, as to the subject of these
propositions. they refer to the Father, or to the Son? They
refer to God in Christ, and to Christ as God. See above on
i. 19, at end.
14. ἐξαλείψας τὸ καθ᾽ ἡ. χειρόγραφον τ. δόγμασιν having blotted
out (literally, having expunged the letters of a wax-tablet) the
handwriting that was against us in its δόγματα, that is, its
posilive decrees and ordinances.
The χειρόγραφον, or handwriting, was the Levitical Law,
written by God’s Aands: which may also be regarded as a Bond
or Syngrapha (συγγράφω), on which the contracting parties
write together (συγ-γράφουσι) their own names, and to which
they affix their seals. This the Israelites did by pledging them-
selves to obey all the precepts of the Law (Exod. xxiv. 3; xix. 8.
Deut. v. 27).
But what does St. Paul mean by τοῖς δόγμασιν ὃ
We must be careful not so to interpret the word, as to open
a door to Antinomian libertinism. Christ did not come to take
away the Moral Law. On the contrary, He said, If thou wilt
enter into Life, Keep the commandments (Matt. xix. 17). And
St. Paul says that “the commandment is holy, and just, and
good” (Rom. vii. 12). The New Testament refers us to the Com-
mandments for a summary of our duty, and enforces their per-
petual obligation, and declares to us that Christ died for us, in
order that we might fulfil the Law.
See above on Gal. iii. 13. Rom. viii. 4.
It cannot, therefore, be truly said (as is said by some) that
Christ “‘ nailed ali the Mosaic Law, with ali tte decrees, to the
Cross; and ἐξ died with Him.”
The word δόγματα properly signifies such decrees and or-
dinances as have no force defore their promulgation. See on
Eph. ii. 16.
This is evident from the etymology of the word. δόγμα is
ὃ δέδοκται, and it is equivalent to the Latin placitum, id quod
placet, aud is decreed and published as such, and derives its
force, not from its intrinsic morality, but from the authority by
which it is decreed and promulgated ; and only continues to be
in vigour as long as it is enforced by the authority which exacts
it, and which may repeal it.
Hence the word δόγματα is used in the New Testament for the
placita, or decreta, of the Imperial Power of Rome. (Luke ii. 1.
Acts xvii. 7.
The δόγματα, therefore, of the Levitical Law, are those
parts of it which are not grounded upon the basis of the Natural
Law, and Immutable Morality (such as the commandments of the
Decalogue), which have never been repealed, nor, with reverence
be it said, ever can be, inasmuch as they are based on the
Unchangeable Attributes of God. But the δόγματα are merely
θετικὰ, or positive, accidental, circumstantial, local, and tem-
porary.
Such was
(1) the curse denounced on every act of disobedience to the
Law. See Gal. iii. 1O—13.
Such also was
(2) Circumcision, and all the ritual ordinances and decreea
of the Ceremonial Law.
These ordinances were against us, because we were thus
subject to a curse (see on Gal. iii. 10—13), and the ordinances
of the Ceremonial Law were a yoke too heavy to bear. (Acts
xv. 10.
Crit dying for us on the cross, has cancelled all these
δόγματα, and has taken (ἦρκεν) them out of the way (ἐκ μέσου),
pi of the midst, 50 that they no longer stand Jefween us and
This is St. Paul’s meaning here. Accordingly he says
(v. 16), Let not therefore any one judge you in respect of meat
and drink, or in respect of a holy day, &c., or sabbath, or new
moon, which are a shadow of the future things, but the substance
is Christ. These evidently are the δόγματα of which he here
speaks. Compare the sense of δογματίζεσθε as explained in ii. 20.
On this subject the reader may see the note above on Rom.
vii. 6.
— προσηλώσας a. τῷ σταυρῷ] He has taken it away, having
nailed it to His Cross. The allusion seems to be to the can-
celling of bonds when they are no longer valid, by transfixing
them with a nail; eo A Lepide, and Bp. Pearson, who says,—
It is neces to express our faith in Christ crucified
(Eph. ii. 15), that we may be assured that He hath abolished in
his flesh the enmity, even the law of commandmenis ; which
if He had not done the strength and power of the whole Law
had still remained: for all the people had said Amen (Deut.
xxvii. 26) to the curse upon every one that kept not the whole
Law; and entered into a curse and into an oath, to walk in
God's law, which was given by Moses the servant of God, and to
observe and do ali the commandments of the Lord their God,
and his judgments and his statutes (Neh. x. 29), which was in
the nature of a bill, bond, or ob'igation, perpetually standing in
force against them, ready to bring a forfeiture or penalty upon
them, in case of non-performance of the condition. But the
strongest obligations may be cancelled; and one ancient custom
of cancelling bonds was by striking a nail through the writing:
and thus God, by our crucified Saviour, blotted out the Aand-
writing of ordinances that was against us, which was contrary
to rh and took it out of the way, nailing it to Ais crose. (Col.
ii, 14.
COLOSSIANS II. 1---18.
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προσηλώσας AUTO τῷ στανρῳ' ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας,
ἐδευγμάτισεν ἐν παῤῥησίᾳ, θριαμβεύσας αὐτοὺς ἐν αὐτῷ.
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Μὴ οὖν τις ὑμᾶς κρινέτω ἐν βρώσει ἣ ἐν πόσει, 7 ἐν μέρει ἑορτῆς,
319
Gen. 8. 15.
4. 68. 18,
4 Luke 11. 33.
ω) John 12. 31.
a a 16. 11.
νουμηνίας, ἣ σαββάτων, 11" a ἐστι σκιὰ τῶν μελλόντων, τὸ δὲ σῶμα Χριστοῦ. Eph. 4. ἃ. δ6.15.
He 14.
18 * Μηδεὶς ὑμᾶς καταβραβενέτω θέλων ἐν ταπεινοφροσύνῃ καὶ θρησκείᾳ τῶν «4 ter,11.2.
Rom. 14. δ, 10,18. Gal. 4. 10. τ᾿ Ηοῦ. 8.5. & 10.1.
23. 2, &e.
s Jer. 29,8 Ezek. 13.8. Matt. 24. 4. Eph. 5.6. 3 Thess. 2.3. 1 John4.1. Rev. 8. 11.
He nailed the bond of our debt to the Tree, and as by the
Tree in Paradise we became debtors to God in the First Adam,
so by the Tree in Calvary we received remission of our debt in
the Second Adam. Cp. Jreneus, v. 17. 3.
15. ἀπεκδυσάμενος τὰς ἀρχάς} A profound mystery is revealed
in ποτ words ἐπ ay ‘
serve the mi voice, “ having put from himself.”
This text will be best explained by eae eae rennet
language above in v. 11, ἀπεκδύσει τοῦ σώματος τῆς σαρκὸς,
which, as has been already observed, refers primarily to Christ's
putting off of His own body by death;
Hence some Ancient Expositora in ἀπεκδυσάμενος
here to mean, ‘‘ having divested Himself of His flesh by death,”
He made a show of hostile Powers. So Hilary (de Trin. ix. 9),
“exutus carnem,” and see his observations there, ix. 11. So
Augustine, c. Faustum xvi. 29, “ Exuens se carnem, principatus
et potestates exemplavit,”’ for (adds Aug.) by death the Malignant
Powers of the Devil domineered over us, and Christ by dying
(i.e. by putting off His mortal body) triumphed over them.
This ancient exposition affords a clue to the true meaning of
the words.
Other Interpreters, especially modern ones, interpret dwex-
δυσάμενος as having little more than an active sense, i.e. having
** spoiled Principalities and Powers,’’ having stripped them.
This (as has been observed by Mr. Ellicott, in his valuable
edition of this Epistle) is manifestly incorrect.
In order to explain the word ἀπεκδυσάμενος, it must be
remembered that
(1) Its plain grammatical sense is “ having divested him-
(2) Christ’s flesh was that by which He was mortal, and by
which He was capable of suffering the shame and anguish which
Satan and ‘‘all the Principalities and Powers’’ of Darkness and
the World inflicted upon Him on the Cross. The body of His
Flesh was that by which they had power over him.
(3) Those Principalities and Powers plotted and perpetrated
His death, in order to reduce Him, as they imagined, to the lowest
abyss of sorrow, suffering, and shame; and in order, as they
vainly supposed, to conquer and crush Him for ever.
(4) By dying, He put off from Himeelf, by his own free
Will, the Body of His Flesh. He divested Himself of it.
(5) And by dying He thus divested Himself of that very
thing by which they had power over Him.
(6) He thus disentangled Himself from the grasp of those
adverse Powers. He divested Himself of them. As (with reve-
rence be it said) Joseph, the type of Christ, extricated himeelf
from the grasp of Potiphar’s wife, when he left his own garment
in ber hand, and fled and got him out (Gen. xxxix. 12); and as
Joseph divested himself of her, by disentangling himself of the
garment by which she held him, so Christ cast off the garment
of His Body (see a similar metaphor in 2 Cor. v. 2. 4); and
in casting off His mortal Body, He cast off His weakness. He
cast off that by which He was weak, and by which his enemies
were strong, for they derived their strength from it. He cast off
from Himself His bodily vesture, and with it He also cast
off from Himeelf the Principalities and Powers of Darkness. He
unlocked their grasp. He shook them off from Himself with the
same ease that Samson shook off his enemies (Judg. xvi. 9— 15).
He flung them off with the same ease as He cast off His Body, or
as He threw aside His raiment, or as He cast off His grave cloths.
He cast off His mortal body in order to raise the same body
immortal, and in order to raise us to Immortality. Christ,
being raised from the dead, dieth no more, Death hath no more
dominion over Him (Rom. vi. 9). Christ is risen from the dead,
and hath raised us with Himself (1 Cor. xv. 20). And thus
by Death, even by ¢hat Death which Satan had plotted and per-
petrated, He overcame Death, and destroyed him that had the
power of it, the Devil (Heb. ii. 14), and reconciled us to God by
the body of His flesh through death. See above, i. 22, and Rom.
viii. 3.
This interpretation is confirmed by the expositions of Chrys.,
Theodoret, and Theophylact.
— ἐδειγμάτισενὐῇ He displayed them as Captives led in
8 Triumphal procession before a Conqueror.
— θριαμβεύσας αὐτοὺς ἐν αὐτῷ] having led them in triumph
by it. On the word θριαμβεύσας, see above on 2 Cor. ii. 14.
Christ is here represented as a glorious Conqueror riding in
victory on the triumphal Chariot of His Cross (Theophyl.), and
triumphing over His enemies by it; by that very Cross which
they had erected for Him, and to which they had nailed Him.
And so Satan was like Haman, nailed to his own gallows, which
became like a Triumphal Car to Him for whom he erected it.
It is, therefore, well said by an English Theologian,—
Is it not comfortable and pleasant to behold Christ there on
the Cross, standing erect, not only as a resolute sufferer, but as
8 glorious Conqueror: where having spoiled principalities and
powers, he made a solemn show, triumphing over them? (Col.
ii. 15.) No conqueror Joftily seated in his triumphal chariot
did ever yield a spectacle so gallant or magnificent; no tree was
ever adorned with trophies so pompous or precious as the Cross.
To the external view and carnal sense of men, our Lord was then
exposed to scorn and shame; but to spiritual and true dis-
cerning, all His and our enemies did there hang up as objects of
contempt, quite overthrown and undone. There the Devil,
ὁ ἰσχυρὸς, that strong and sturdy one (Matt. xii. 29. Luke xi. 22.
Heb. ii. 14), did hang, bound and fettered, disarmed and spoiled,
utterly baffled and confounded. There Death itself did hang gasp-
ing, with its sting plucked out, and all its terrors quelled (1 Cor.
xv. 64. 2 Tim. i. 10); His death having prevented ours, and
purchased immortality for us. There the world, with its vain
pomps, its counterfeit beauties, its fondly admired excellencies,
its bewitching pleasures, did hang up, all disparaged and defaced
as it appeared to St. Paul; God forbid, saith he, that I should
glory, save in the Cross of Christ, by which the world is crucified
unto me, and I unto the world (Gal. vi. 14). Dr. Barrow
(Serm. xxvi. Vol. iv. p. 595). See also Bp. Pearson (Art. ii.
p- 290), who says,—
Contrary to the custom of triumphing Conquerors (of
this world), Christ did not sell, but buy us; because while
He saved us, He died for us, and that death was the price by
which He purchased us; even eo this dying Victor gave us life;
upon the Cross, as His triumphant chariot, He shed that precious
blood which bought us, and thereby became our Lord by right
of redemption, both as to conquest and to purchase.
Cp. above on 2 Cor. ii. 14.
16. Μὴ οὖν] See on v. 8.
The οὖν explains the δόγματα in v. 14. The βρῶσις and
πόσις refer specially to the eating and drinking of meats and
drinks prohibited by the Levitical Law. See Rom. xiv. 2.
On this, and the following verses to the end of the chapter,
see the Epistle of S. Jerome (ad Algasiam, qu. 10, Vol. iv. p. 204).
— ἐν μέρει] in reapect of. See 2 Cor. iii. 10.
— ἑορτῆς] of a festival. See above, νυ. 8, and Gal. iv. 10.
— σαββάτων) The Seventh-Day Sabbath, the Jewish Sabbath,
which, as far as it was the seventh-day Rest, had been fulfilled by
Christ resting in the grave. See note above on Luke xxiii. 56.
The position of the Day is changed from the seventh to the
first day of the week (see on Acts xx. 7), but the proportion of
one-seventh of our time to be dedicated to God, which dates from
the Creation, and is grounded upon it, and concerns ali creatures
(Exod. xx. 8—11), remains unchanged, and has received new
strength and sanction by its consecration to Christ under the
Gospel in the Lord’s Day. See above on Matt. xxvii. 62;
xxviii. 1, and the authorities quoted in No. xliv. of the Editor’s
Occasional Sermons, on “ The Christian Sunday.”
11. τὸ δὲ σῶμα Χριστοῦ] but the substance of them ἐς Christ's.
The σῶμα is substantial reality, as opposed to shadow; a8 σωμα-
τικῶς in v. 9.
The shadows of the future things (Heb. x. 1) belonged to
Moses and the Law, and to the Jews, but the substance of them
belongs to Christ and to the Gospel ; and as ye, who have been
baptized into Christ, have passed from the shadow to the sub-
stance, from the letter to the spirit, therefore if ye return to
them, ye renounce the substance for the shadow, and ye forfeit
the spirit for the letter. Cp. Theophylact and Augustine (Epist.
149), and Jerome (ad Algasiam, qu. 10).
18. Μηδεὶς ὑμᾶς καταβραβενέτω) Let no one cheat you of your
| prize.
COLOSSIANS II. 19—23.
ἀγγέλων, ἃ μὴ ἑώρακεν ἐμβατεύων, εἰκῇ φυσιούμενος ὑπὸ τοῦ νοὸς τῆς σαρκὸς
u Rom. 6. 3, 5.
& 7. 4, 6.
Gal. 2. 19. ἃ 4. 9.
28 « τινά
θρώπων, 33 * drwa
αὐτοῦ, 19 ' καὶ ob κρατῶν τὴν κεφαλὴν, ἐξ οὗ πᾶν τὸ σῶμα διὰ τῶν ἁφῶν καὶ
συνδέσμων ἐπιχορηγούμενον καὶ συμβιβαζόμενον αὔξει τὴν αὔξησιν τοῦ Θεοῦ.
20" Ki ἀπεθάνετε σὺν Χριστῷ ἀπὸ τῶν στοιχείων τοῦ κόσμου, τί ὡς ζῶντες
ἐν κόσμῳ δογματίζεσθε, 3 “- Μὴ ἅψῃ, μηδὲ γεύσῃ, μηδὲ θίγῃς ; 3. ἃ ἐστι
πάντα εἰς φθορὰν τῇ ἀποχρήσει, κατὰ τὰ ἐντάλματα καὶ διδασκαλίας τῶν ἀν-
ἐστι λόγον μὲν ἔχοντα σοφίας, ἐν ἐθελοθρησκείᾳ καὶ ταπεινο-
φροσύνῃ, καὶ ἀφειδίᾳ σώματος οὐκ ἐν τιμῇ τινι, πρὸς πλησμονὴν τῆς σαρκός.
The word καταβραβευθῆναι is used, when one competitor de-
serves a prize and another receives it. (Chrys., Theodoret.) The
preposition κατὰ indicates that the prize is unfairly adjudged
against the deserving candidate.
On the word βραβεῖον, e.g. a palm-branch, or crown, or
other prize to a runner in a course, or 8 charioteer, &c., see 1 Cor.
ix. 24. Phil. iii. 14.
Your false Teachers promise you special privileges; but the
fact is, they would defraud you of the everlasting crown which
you will receive as your reward from the Eternal Judge (βραβεὺς)
at the Great Day, if you persevere in the Christian race on which
you have entered. See A Lapide here.
— θέλων] By the exercise of his mere will (θέλημα) ; domi-
neering over you by Ais will, following his own spirit (Ezek. xiii.
3), dictating to you, with arbitrary wilfulness, terms of salvation
contrary to the Divine Will (θέλημα), as revealed in the Divine
Word.
This spirit of wilful usurpation, in matters of religious: doc-
trine and discipline (which says, ‘sic volo, sic jubeo, stet pro
ratione vo/untas"’), is referred to in another word, ἐθελο-θρησκεία,
eee τ. 28, and see above on Gal. iv. 9, θέλετε δου-
λεύειν. i
18, 19. ἐν ταπεινοφροσύνῃ x.7.A.] In affected and mock lowli-
ness of mind and self-abasement, cp. v. 23 (Theophylact), as is
shown by what follows, ‘‘ vainly puffed up by his fleshly mind,”
which words (as Chrys. observes) prove that it was 8 vain-glorious
humility ; Pride in its worst form; Pride dressed up in the dis-
guise of Lowliness. And this is the besetting sin of the human
heart, which is more puffed up by false humility than by open
pride. Augustine (Ep. 149).
The false Teachers alleged, that man is too unholy to ap-
proach God without the mediation of some spiritual beings; and
then, in a proud, presumptuous spirit, they intruded into hidden
secrets, and made Mediators for themselves in the person of
Angels. (See above, v. 18.) And, not holding the Head, they re-
jected the “ only Mediator between God and Man " (1 Tim. ii. δ),
Whom God Himself has provided, the Man Christ Jesus. This
they did in the name of Humility !
For an exposition of this passage and the context, see Au-
gustine (Epist. 149, tom. ii. p. 764).
— θρησκείᾳ τῶν ἀγγέλων] the worship of Angels. See above
on v. 8.
19. ἐξ οὗ κἂν τὸ σῶμα] See Eph. iv. 16.
εἰν Εἰ dwe@dvere] If ye died with Christ in your Baptism.
υ. 12.
— σὺν Χριστῷ ἀπὸ τῶν στοιχείων τοῦ κόσμου] If ye died
with Christ from the elements of the world.
This is beat explained by Gal. iv. 8—10, where see note.
The Colossians, like the Galatians, had been heathens, they
had been subject to the Elements of this World divinized,—to
the Powers of Nature, the Sun, the Moon, the Earth, worshipped
as gods. In their conversion to Christianity they died from
see they renounced them, and acknowledged Christ as Lord
But now, by submitting to false Teachers, who arbitrarily
required submission to observances (ace ». 16) grounded on the
elements of Nature, the course of the Sun, and the phases of the
Μοῦ, they returned to their ancient bondage. Theodoret on
». 8.
— τί---δογματίζεσθε] why are ye subject to such δόγματα as
follow, Handle not, taste not, nor even touch? Chrys. Seev. 14.
St. Paul recites, per irrisionem, the words of the false
Teachers against whom he was warning them, ““ Handle not, &c.,
whereas to the pure all things are pure, and every creature of
God is good” (Tit. i. 15. 1 Tim. iv. 4). Augustine (Ep. 149).
21. Μὴ ἅψῃ] Do not handle, do not hang on to, do not grasp,
embrace. As to the meaning of ἅπτομαι, see on John xx. 17.
1 Cor. vii. 1.
— μηδὲ Olyys] nor even touch, however lightly. So Augus-
ΠΕΣ Ne altaminaveris.’ Cp. Trench, Synonyms of N. T.
xvii.
22. & ἐστι πάντα εἰς φθορὰν τῇ 4.) which all tend to perish in
the using.
These meats, from which you are required by your false
Teachers to abstain with such scrupulous superstition, cannot
enter into the inner man, and cannot defile the heart; they only
go into the mouth, and into the belly, and “are cast out into the
draught’? (Matt. xv. 17. Mark vii. 19), and perish. A defer
Theophyl.) But those evi! things,—the pride, and the self-
righteousness, and the carnal wilfulness, and the spirit of dis-
obedience to God, and of bondage to the traditions of men, and
the low and unworthy thoughts of Christ, which your false
Teachers entertain, and would put into your under pre-
tence of humility and self-mortification,—those are very pernicious,
and tend to d ou.
— κατὰ τὰ dvr τα See above on Matt. xv. 9.
28. ἅτινά ἐστι x.1.A. σαρκός which things have a show of
wisdom in will-worship, and in mortification of the body not held
in any honour, and tending to the pampering of the flesh. B
omits καὶ after raxevod, .
In order to understand words, it must be remembered
that the False Teachers—
(1) Pretended to humility, but they were puffed up with
pride in their fleshly mind (see v. 18);
(2) That they made a great show of mortijcation of the
flesh, but, in fact, they pampered the fleshly mind by wilfulness,
and self-righteousness, and evil passions of the carnal heart ;
(3) That instead of holding “ ἐλ body in any honour,” ἐν
τιμῇ τινι, and in due reverence (as God had commanded to do),
they degraded the body by not holding the Head, in Whom
“ dwelleth all the fulness of the Godhead bodily,”’ and by denying
the Godhead of Christ, the Word Incarnate, ‘God manifest in
the flesh,” Who has taken Human Nature both in Soul and
Body, and has joined it for ever to the Nature of God, and has
thus consecrated the human ody, and by means of the death
which He had suffered in the ‘ body of His flesh’ has overcome
death (i. 21) and vanquished Satan, and has raised us from death,
and has delivered us from the bondage of the Law, and from its
curse, and has given us the adoption of Sons, and has made our
bodies to be “members of Himself’’ (1 Cor. vi. 15), and to be
“ Temples of God" (1 Cor. iii. 16; vi. 19), and has carried the
Body into Heaven, and has seated it in Glory at the Right Hand
of God ; and Who has also sanctified even the inferior creatures,
which God has given for the food af the body, and has restored
them to us, to be used by us freely and thankfully, as pure to
those who are purified by Him. See on 1 Cor. vi. 12. 1 Tim.
iv. 3,4. Tit. i. 15.
(4) That these false Teachers, by their irreverence toward
Christ, the Incarnate God, had not maintained the Body in honour
(ἐν τιμῇ), but had robbed it of all its dignity and glorious pre-
rogatives, and bad taken away the best safeguards of its purity
and holiness, and had opened a wide door to the pampering of
the flesh (τρὸς πλησμονὴν τῆς capxds) by surfeiling and un-
cleanness.
For ample illustration of the meaning of the word πλησμονὴ,
Sulness, satiety, surfeiting, the reader may consult the numerous
passages cited by Weilstein, p. 290, in almost every one of which
the word πλησμονὴ is used in δ sense of volupiuous and vicious
excess. The words πρὸς πλησμονὴν τῆς σαρκὸς do not here sig-
nify “for the satisfying of the flesh in its necessary cravings,”
but “ for the satisfying of the flesh in ifs sensual concupiscence.”
(5) That, therefore, while they affected Humility, they were
eaten up with Pride; and that their pretences to bodily Mortifi-
cation, by means of which they professed to elevate themselves
and their hearers to superior degrees of purity and sanctity,
tended rather to carnal licentiousness and to voluptuous sen-
suality, and dissolute indulgence in fleshly lusts.
(6) That the meaning above assigned to the words οὐκ ἂν
τιμῇ tim, “not in any honour” (that is, not held in any honour,
whereas the body ought to be held in great honour as being a
“ member of Christ” and a ‘Temple of God’), is confirmed by
St. Paul’s words in another Epistle, ‘‘ This is the will of God,
COLOSSIANS III. 1—11.
321
1Π. 1 "Εἰ οὖν συνηγέρθητε τῷ Χριστῷ, τὰ ἄνω ζητεῖτε, οὗ ὁ Χριστὸς ἔστιν os. 10.1.
ἐν δεξιᾷ τοῦ Θεοῦ καθήμενος: 2 τὰ ἄνω φρονεῖτε, μὴ τὰ ἐπὶ τῆς γῆς" ὃ." ἀπεθά- Ἑ
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vere γὰρ, καὶ ἡ ζωὴ ὑμῶν κέκρυπται σὺν τῷ Χριστῷ ἐν τῷ Θεῷ" “ “ὅταν ὁ τ ἷς 2, we.
Χριστὸς φανερωθῇ ἡ ζωὴ ἡμῶν, τότε καὶ ὑμεῖς σὺν αὐτῷ φανερωθήσεσθε ἐν cicor 15.43.
δόξῃ.
ὃ ἀ Νεκρώσατε οὖν τὰ μέλη ὑμῶν τὰ ἐπὶ τῆς γῆς, πορνείαν, ἀκαθαρσίαν,
Phil. 3. 21.
1 Jobn 8. 2.
d Rom. 8. 13.
, :
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ἐπατήσατέ ποτε, ore ἐζῆτε ἐν τούτοις.
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σάμενοι τὸν παλαιὸν ἄνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ,
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δι 4. 21.
101 καὶ ἐνδυσάμενοι free
James ]. 21.
hb Lev. 19. 1].
> ,ν ¢ a9 a 4 ὌΝ , , Zech. 8. 16.
ὅπον οὐκ ἕνι Ἕλλην καὶ ᾿Ιουδαῖος, περιτομὴ καὶ ἀκροβυστία Eph. 4, 22, 25, 29.
τό ~ , 7 3 ΠΥ 8 3» Ps Bm pop ἃ βάρβαρος, & 5.4.
Σκύθης, δοῦλος, ἐλεύθερος, ἀλλὰ τὰ πάντα καὶ ἐν πᾶσι Χριστός.
i Gen. 1. 26.
Eph. 2. 10.
k Rom. 10. 13. 1 Cor. 7. 21, 22, & 12.18. Gal. 8. 28. ἃ 6. 6. & 6. 15.
even your sanctification, that every one of you should know how
to possess his vessel (i. e. his Jody) in sanctification and in honour”
(1 Thess. iv. 4, where see note), and where he uses the words ἐν
τιμῇ, in honour, as here.
7) Deep wisdom there was, and prophetic foresight, in
these words of St. Paul to the Colossians, as was afterwards
proved by the history of that remarkable sect which flourished in
their neighbourhood, the sect of Montanus, which, commencing
with the principles here censured by the Apostle, of arbitrary
will-worship, and specious professions of lowly self-abasement,
and rigid asceticism, and corporal mortification, and “ neglect of
the body,” developed itself in fanatical excesses and Antinomian
licentiousness.
St. Paul’s vigilant eye descried the seeds of this evil, and he
endeavoured to uproot them. The history of this Phrygian sect
affords a practical comment on St. Paul’s Epistle to the Church
of Coloase.
See the primitive collections on this subject in Routh’s Re-
liquise Sacree, ii. 55—62, ed. 1814.
— ἐθελοθρησκείᾳ] will-worship. For an excellent exemplifi-
cation of the results of ἐθελοθρησκεία in the History of the Chris.
tian Church, the reader may see the Sermon of By. Andrewes
** On the Worshipping of Imaginations,” Vol. v. p. 55—70.
Cu. IIL. 1. El οὖν συνηγέρθητε)] If therefore ye rose together
with Christ in your baptism, seek those things that are above,
where Christ your Head is sifting (ἔστι, not ἐστὶ, is emphatic) on
the Right Hand of God.
If we live well we have died, and are risen again. He who
lives ill lives not; let him die now, in order that he may escape
eternal death. ‘‘Mutetur, ne damnetur.” And what is it to
dive well? To mind those things which are above; to seek for
happiness above, and not on Earth. Augustine (Serm. 231).
— τὰ ἄνω ζητεῖτε] Hence Theophilus, Bishop of Antioch in
the second century (ad Autolyc. ii. § 17), speaking of the Crea-
tion, says, “ Four-footed beasts are like images of men who mind
earthly things (Phil. iii. 19); but they who live righteous lives
soar aloft, like birds, on the wings of the soul, and mind those
things that are above.” :
8. ἀπεθάνετε γάρ] For, in your baptism, ye died to this
world, in order that you might attain to that world where is no
death. No one dies in that world, to which none will ever come
who has not died to this world. He must die by that death
which God's elect die, and by which their heart to heaven,
while they still sbide in this mortal flesh on earth. This is the
death of which the Apostle here speaks.
This Death is Love, which is strong as Death (Cant. viii. 6).
This Love is Death to the World, and Life with Christ in God.
Ἀγ τ πο ascend from Earth to Heaven. Augustine (in Joann.
— ἡ (ooh ὑμῶν κέκρυπται] your life has been hid with Christ
in God, Ye live ἃ hidden life; a life concealed from the obser-
vation of this world (Luke xvii. 20), who perhaps despise you as
dead. Ye have been engrafted in Him. Be ye good trees. Now,
in the world’s eye, is your winter; to men ye appear like dry
sticks. Your life is Aid with Christ. Ye are dead to the world,
dead in appearance, but not dead in reality; dead, as to shéw of
luxuriant Jeaves, but not dead in your spiritual root. Your root
Vou. 11. Ρ τ III.
is Christ. His coming will be your summer. Then ye will put
forth a glorious foliage. Ye will appear with Him in glory.
And the leafy fig-trees of this world will be withered by His
Coming. See Augustine (Serm. 36).
4. ὁ Χριστὸ----ἧ ζωὴ ἡμῶν) See John xi. 25, and cp. Ignat. ad
Ephes. 3, Ἰησοῦς Χριστὸς τὸ ἀδιάκριτον ἡμῶν (ἣν.
— ὅταν ---- φανερωθῇ) when He, Who is now invisible in
Heaven, shall have been made manifest to every eye by the
glory of His coming to Judgment. (2 Thess. ii. 8. Rev. i. 7.)
δ. Nexpdécare τὰ μέλη ὑμῶν τὰ ἐπὶ τῆς yiis] Mortify your
members that are upon the earth. For, your Head is in heaven;
there He lives, and thither, by His Ascension, He has raised
you, who are His members. (Eph. ii. 6.) He is your Life ; your
Life is hidden invisibly in Him, and you must therefore mortify
your members upon the earth, so that they may not weigh down
your heavenly members and destroy your heavenly life. You
must be dead to earth, in order to live in heaven. Cp. Phil. iii.
20; and JIreneus (v. 12), who says: ‘“‘ Harum depositionem
Apostolus presconatur, et eos, qui talia operantur, velut carnem et
sanguinem tantim existentes non posse regnum coelorum possi-
dere.”” While we mortify our members upon the earth, we
quicken our members in heaven. The death of the one is the
life of the other. Augustine (in Epist. Joh. Tract. 9).
Unless we die to the world, we cannot live to God. There-
fore St. Paul says of himself, “‘ The world is cracified to me, and
T to the world ;’”’ and then he adds, “I live, yet not I, but Christ
liveth in me.” (Gal. ii. 20.) S. Gregor. on 1 Kings ii.
— πορνείαν} Put in apposition with μέλη, as being their
works, unless they are mortified. See Winer, § 59. 8, p. 469.
Or, as the word may be interpreted, “membra dicebantur ipso-
rum ea vitia, qae in membris habitabant ipsoram, modo locu-
tionis (qué exprimitur) per id quod continet, id quod continetur ,
sicut dicitur, ‘Totum forwm Joquitar’ cim Aomines loquuntur
qui sunt in foro.” Augustine (de Continentid, § 30, vi. p. 527,
where he gives an exposition of this passage).
8. ἐκ τοῦ ordparos) out of your mouth,—that mouth by
which you receive the communion of the Lord’s Body. Theoph.
9. ἀπεκδυσάμενοι] seeing that ye have pul off the old man.
(Authorized Version.) See on Eph. iv. 22.
10. dvaxavotuerov] who is being renewed daily. The new
man was born in you at your regeneration in Baptism, but needs
the daily renewal of the Holy Ghost. See on Tit. iii. 5.
On the difference between νέος and καινὸς see Eph. iv. 24.
On the word εἰκὼν see 1 Cor. xi. 7, where man is called
εἰκὼν καὶ δόξα Θεοῦ. It is used by the LXX in Gen. i. 26, 27;
v. 1.3; ix. 6, where God is said to have created man in His own
likeness,—that is, His intellectual, rational, moral, and spiritual
likeness. See Barrow’s Serm. vii. Vol. iv. p. 163. 171, on Gen.
i. 27, “On the being of God proved from the frame of Human
Nature.”’
11. τὰ πάντα καὶ ἐν τᾶσι Χριστός] but Christ is all and in all,
and so God is all in all. This is the fruit of the Incarnation.
He who had existed in the form of God, and took on Him the
form of a servant, is to be confessed as ever existing in the glory
of God the Father. He is in Him, in Whom He was before.
And now, God has become all in all by the Mystery of the
Incarnation, in order to make us conformable to the likeness
of God. This is our gain, our advancement. The ye Begotten
τ
922 COLOSSIANS ΤΙ. 12—25. IV. 1—4.
1 Eph. 4. 8 12) EypdvcacGe οὖν, ὡς ἐκλεκτοὶ τοῦ Θεοῦ ἅγιοι καὶ ἠγαπημένοι, omhdyxva
3 a , , , m3
Gao 22 14 Οἰκτιρμοῦυ, “χρηστότητα, ταπεινοφροσύνην, πρᾳὕτητα, μακροθυμίαν, a avexo-
> ε a
Bah. «32 μενοι ἀλλήλων, καὶ χαριζόμενοι ἑαυταῖς, ἐάν τις πρός τινα ἔχῃ μομφὴν, καθὼς
nN ἊΝ a ‘
ἃ ὅν καὶ ὁ Χριστὸς ἐχαρίσατο ὑμῖν, οὕτω καὶ ὑμεῖς" 14 " ἐπὶ πᾶσι δὲ τούτοις τὴν
ch. 2. 2. lol
1 Thee, 4, 9 ἀγάπην, ὅ ἐστι σύνδεσμος τῆς τελειότητος. ; ΝΕ
oO A A aA e A >
eA Kai ἡ εἰρήνη τοῦ Χριστοῦ BpaBevérw ἐν ταῖς καρδίαις ὑμῶν, εἰς ἣν Kat
Puls: ἐκλήθητε ἐν ἑνὶ σώματι: καὶ εὐχάριστοι γίνεσθε
ἐκλήθη du εὐχάριστοι γίνεσθε. '
Ρ Ὁ λόγος τοῦ Χριστοῦ ἐνοικείτω ἐν ὑμῖν πλουσίως ἐν πάσῃ σοφίᾳ, διδάσ-
λυ ie ee ig ρ μ' doy ἰῷ
κοντες καὶ νουθετοῦντες ἑαυτοὺς “Ψαλμοῖς, ὕμνοις, Goats πνευματικαῖς ἐν τῇ
ae Keon ἄδοντες ἐ ἐν το} peered case τῷ ry ᾿ ΠΕ
q Rom. 1. q K. fa} ia} T “
ἢ Caries, ai πᾶν 6 τι ἂν ποιῆτε ἐν λόγῳ ἢ ἐν ἔργῳ, πάντα νόματι ᾿Ιησοῦ
Eph. 5. 20. a a a a
ν Thess ss Χριστοῦ, εὐχαριστοῦντες τῷ Θεῷ Πατρὶ δι᾽ αὐτοῦ.
eb, Id. 19. a a aA
1 Pet. 2. 5-9. 1δ Ai γυναῖκες, ὑποτάσσεσθε τοῖς ἀνδράσιν, ὡς ἀνῆκεν ἐν Κυρίῳ.
Ἐν 16. 19 8 oi Ὁ ὃ 3 a bY a Ν a. ’ θ N > 2
x Gen: 8. 16 ἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας, καὶ μὴ πικραίνεσθε πρὸς αὐτάς.
Epis e—u,s3, ~~ Τὼ τέκνα, ὑπακούετε τοῖς γονεῦσι κατὰ πάντα' τοῦτο γάρ ἐστιν εὐάρεστον
1 Tim. 2.1 2 ,
Tit. 2.4, 5 ev Κυρίῳ.
1 Pet. 3. 1, 6, a
a Eph. 5. ὅς, ae οἱ πατέρες, μὴ ἐρεθίζετε τὰ τέκνα ὑμῶν, ἵνα μὴ ἀθυμῶσιν. ae
es 2 * Οἱ δοῦλοι, ὑπακούετε κατὰ πάντα τοῖς κατὰ σάρκα κυρίοις, μὴ ἐν ὀφθαλ.--
Eph. 6; 5—7. oe. 9 , 3.λι᾽ 3 ε , ? , ᾿ ,
ΠΡῸΣ pares μοδουλείᾳ ὡς ἀνθρωπάρεσκοι, ἀλλ ἐν ἁπλότητι καρδίας, φοβούμενοι τὸν Κύριον.
a , 10, a a a »
1 Pet 2 18 19, 38 υ50 ἐὰν ποιῆτε, ἐκ ψυχῆς ἐργάζεσθε ὡς τῷ Κυρίῳ καὶ οὐκ ἀνθρώποις, * εἰ-
om. ,» Oe lal fol
Eph. 2 Sdres ὅτι ἀπὸ Kupiov ἀπολήψεσθε τὴν ἀνταπόδοσιν τῆς κληρονομίας. Τῷ
: Pet.2.18.18. Κυρίῳ Χριστῷ δουλεύετε. 35 " Ὁ γὰρ ἀδικῶν κομιεῖται ὃ ἠδίκησε, καὶ οὐκ ἔστι
om. 2. 1] τ
ΤΡΡΕ ΤΣ προσωποληψία.
Eph. 6. 9.
b Lake is ‘1 IV. 1" Οἱ κύριοι, τὸ δίκαιον καὶ τὴν ἰσότητα tots δούλοις παρέχεσθε, εἰδότες
ome he Ψ ν᾿ κι κν , ᾽ 3 a
z Pi ' ᾿ ὅτι καὶ ὑμεῖς ἔχετε Κύριον ἐν οὐρανῷ. - ΗΝ ;
tt.
hoki Tp φρόσεύχῃ “προσκαρτεβειτε, ᾿Ὑγρηγορουντες, ey “αὐτῇ ey evxapioTig,
: Cor. 3. 1: “προσευχόμενοι ἅμα καὶ περὶ ἡμῶν, ἵνα ὁ Θεὸς ἀνοίξῃ ἡμῖν θύραν τοῦ λόγου,
. Ὁ. ial lel n~ >
hea. 3.1 λαλῆσαι τὸ μυστήριον τοῦ Χριστοῦ, Sv ὃ καὶ δέδεμαι, * ἵνα φανερώσω αὐτὸ, ὡς
ch, 1. 26. aA aA
5.3.3, δεῖ με λαλῆσαι.
Son of God, although He was born as man, is no other than God,
all in all. And by Him our manhood is advanced. We are ad-
vanced to a glory conformed to Him, and are renewed into the
knowledge of God. This is what the Apostle says: “ Exuti
veterem hominem in actibus suis, et induli novum qui innovalur
in agnitionem Dei, secundum imaginem Ejus qui creavit Eum.
Consummatur itaque homo imago Dei.’’ Man recovers the
divine image which he had lost. And being created anew, he
obtains the perfection of his creation by agnition of his God, and
by being thus His image, and advancing to Eternity by piety,
and by Eternity abiding for ever, the Image of His Creator.
S. Hilary (de Trin. xi. 49).
The Apostle, in saying that “the new man is being reno-
vated to perfect knowledge,’ shows that man, who did not
know God, is renovated by that knowledge which has God as its
object. And by saying ‘‘according to the image of Him that
created him,” he declares the restoration of man, made in the
beginning in the image of God.
12. σπλάγχνα olxrippov) bowels of mercy. Cp. Luke i. 78.
2 Cor. vi. 12. Phil. i. 8; ii, 1. Elz. has οἰκτιρμῶν.
18. ὁ Χριστὸς ἐχαρίσατο] Christ freely foryave you. Forgive-
neas of sins, attributed to God in Christ (Eph. iv. 32), is here
attributed to Christ, and thus the Godhead of Christ is declared.
See above on i. 19, 20.
14. σύνδεσμος] τὸν δε ἈΔΡῚ τῆς ἀγάπης τοῦ Θεοῦ τίς δύναται
ἐξηγήσασθαι; Clem. Rom. i. 49.
For ὃ, the reading of A, B, C, F, G, Elz. has ἥτις.
16. Χριστοῦ) So A, B, Ce, D*, F, G.— Elz. Θεοῦ.
Epistle St. Paul dwells specially on the dignity of Christ.
1, and in this chapter ov. 1, 2, 3. 11. 13. 16, 17.
— BpaBevérw} Let Peace preside and decide the contest.
When there is a competition in Aged heart between two rival pas-
sions, good and evil, Love and Hatred, let Peace sit there as
Arbitress, and put an end to the dispute, and award the palm to
Love. Cp. Theodoret and Theophylact, and the authorities in
Welstein, especially Clemens Alex. Prot. p. 45.
In this
See i.
On the literal meaning of βραβεύω, βραβεὺς, seo on ii. 18.
10. ψαλμοῖς «.7.A.] See Eph. v. 19. Elz. has καὶ before
ὕμνοις and ᾧδαῖς and τῇ καρδίᾳ here, against the preponderance
of the best authorities; Elz. also omits τῇ before χάριτι, and has
Κυρίῳ, not Θεῷ.
Ἴ. ἐν rive Ἰησοῦ Χριστοῦ---δι᾽ αὐτοῦ] Do all in Hise name,
and offer your praises through Him, and not through Angels or
any other Mediators. Theophyl.
For an exposition of this text see Dr. Barrow'’s Sermon
xxxiii. “Of doing all things in the Name of Christ,” Vol. ii.
p- 247. Elz. has Κυρίου Ἰησοῦ. The reading in the text is that
of A, C, ἢ", F, G, Lachmann, Ellicott Els. has καὶ before
Πατρὶ, but it is not in A, B, C.
18. Al yuvaixes] With this and the eight following verses
compare the parallels in Eph. v. 21—25; vi. 1—9. After τοῖς
Elz. haa ἰδίοις and Θεὸν for Κύριον in v. 22.
20. ὑπακούετε---κατὰ πάντα͵ See also v. 22, where κατὰ πάντα
is also used. An example of a precept proceeding on the chari-
table supposition that the other party will do its duty; for if
Parents and Masters order any thing contrary to God’s Law,
then Children and Servants ‘‘ must obey God rather than men.”
(Acts v. 29.) The words κατὰ πάντα are not in Eph. vi. 1. 5.
On St. Paul’s different modes of address to different Churches,
as here exemplified, see on Eph. vi. 1, 2.
22. ὀφθαλμοδουλείᾳ) So ve B, D, E, Ε, 6. Elz. ὀφθαλμο-
δουλείαις.
; sg Ὁ ἐάν} So the majority of the best MSS.—Hiz. καὶ way
τι ἐάν.
25. κομιεῖται) Receive back virtually and ἐπ effect, though
not in the same form. See Eph. vi. 8. 1 Cor. xv. 37, and
Winer, § 66, p. 547, who compares John xii. 5, where the oint-
ment is spoken of as to be Εἰσδα. ἐὸ ἔθ sae whereas it was its
price, after it had been sold, that was to be so bestowed.
Cu. IV. 1. οἱ κύριοι) See Eph. vi. 9. Hiz. bas οὐρανοῖς
here. A, B, C have οὐρανῷ.
COLOSSIANS IV. 5—12.
5 4°Ey σοφίᾳ περιπατεῖτε πρὸς τοὺς ἔξω, τὸν καιρὸν ἐξαγοραζόμενοι.
323
d Eph. 5. 15, 16.
1 Thess. 4. 12.
e , ε lel , 3 ,ὔ σ' 3 la 39. 2 A Lal ca
5.9 Ὁ λόγος ὑμῶν πάντοτε ἐν χάριτι Gate ἠρτυμένος, εἰδέναι πῶς δεῖ ὑμᾶς ¢ Feces 10. 12.
ἑνὶ ἑκάστῳ ἀποκρίνεσθαι.
clus, 21. 16,
Mark 9. 50.
ch. 3. 16.
Eph. 4. 29.
1 Τὰ κατ᾽ ἐμὲ πάντα γνωρίσει ὑμῖν Τύχικος ὁ ἀγαπητὸς ἀδελφὸς, καὶ πιστὸς Fire,
Ὦ. 6. 21, 22.
διάκονος καὶ σύνδουλος ἐν Κυρίῳ' ὃ ὃν ἔπεμψα πρὸς ὑμᾶς εἰς αὐτὸ τοῦτο, ἵνα 2Tim 412,
γνῷ τὰ περὶ ὑμῶν, καὶ παρακαλέσῃ τὰς καρδίας ὑμῶν: 9" σὺν ᾿ονησίμῳ τῷ « Pritem. 10.
πιστῷ καὶ ἀγαπητῷ ἀδελφῷ, ὅς ἐστιν ἐξ ὑμῶν: πάντα ὑμῖν γνωριοῦσι τὰ ὧδε.
10**Agndlerar ὑμᾶς ᾿Αρίσταρχος ὁ συναιχμάλωτός μου, καὶ Μάρκος ὁ b λει 15. 97.
ἀνεψιὸς Βαρνάβα, περὶ οὗ ἐλάβετε ἐντολὰς, (ἐὰν ἔλθῃ πρὸς ὑμᾶς, δέξασθε αὐτόν")
11 καὶ ᾿Ιησοῦς ὃ λεγόμενος ᾿Ιοῦστος, οἱ ὄντες ἐκ περιτομῆς, οὗτοι μόνοι συνεργοὶ
& 19. 29. & 20.4.
& 27. 2.
2 Tim. 4.1].
Philem. 24.
1 Pet. 5. 18.
εἰς τὴν βασιλείαν τοῦ Θεοῦ, οἵτινες ἐγενήθησάν μοι παρηγορία. 13" Ασπάζεται i Rom. 5. το.
ὑμᾶς ᾿Επαφρᾶς ὁ ἐξ ὑμῶν, δοῦλος Χριστοῦ, πάντοτε ἀγωνιζόμενος ὑπὲρ ὑμῶν ἐν Phiem. 2.
ταῖς προσευχαῖς, ἵνα στῆτε τέλειοι καὶ πεπληροφορημένοι ἐν παντὶ θελήματι τοῦ
δ. πρὸς τοὺς ἔξω] Toward those who are not within the
Church of Christ. 1 Thess. iv. 12. 1 Cor. v. 12, 13.
— roy καιρὸν ἐξαγοραζόμενοι)] Redeeming for yourselves the
opportunity (ἐξ) out of the hands of the Evil One. The Days
are Evil, in this world, sold as it were under bondage, and it is
for you to rescue the Opportunity out of the grasp of your
Ghostly Enemy. Seize, as it were, the Opportunity by the fore-
lock, and make it your own. above on Eph. v. 16, where
the reason of the precept is expressed, which the Apostle does not
therefore repeat here.
6. ἄλατι ἠρτυμένος) seasoned with salt. See on Mark ix. 50.
— εἰδέναι) that you may know. On the infinitive cp. Acts
xv. 10. Heb. v. 5. Winer, § 43, p. 283. Ellicott.
1. Téxuos] Tychicuse. See Eph. vi. 21, 22.
8. ἵνα γνῷ τὰ περὶ ὑμῶν] So Elz., Tisch., De Wetle, Alf,
Bllicott, with C, D***, E, I, K, and a majority of Cursive MSS.
and ancient Versions. A, B, D*, F, G, Griesb., Lachm., Meyer,
Scholz. have ἵνα γνῶτε τὰ περὶ ἡμῶν. But, the very purpose
(αὐτὸ τοῦτο) for which St. Paul sent Tychicus to the Colossians,
was not (it would seem) in order that they might know how
St. Paul was faring, but that he might know whether they were
standing stedfast in the faith against the attempts of the false
Teachers.
The communication of tidings concerning the Apostle was no
doubt a purpose, and would be a consequence of his mission, but
not the final cause.
9. σὺν ᾿Ονησίμῳ -- ἀδελφῷ] with Onesimus, the faithful and
beloved brother. See Philem. 10—15.
Onesimus had been the slave of Philemon. To how high a
dignity has he here been raised, to become the brother of St.
Paul! Theophyl. "
St. Paul had just been giving Christian counsel to Masters
and Slaves, members of the Church at Colosse, and he now
makes a practical application of his own precepts, by sending to
them Onesimus, a slave, who, when a heathen, had defrauded his
master Philemon at Colosse, and had run away from him to
Rome; but now, having been converted to Christianity by St.
Paul, is restored to Philemon, and to them, as one of themselves,
a “faithful and beloved"? brother in Christ (see below, the
Introduction to the Epistle to Philemon), and a confidential
messenger of the Apostle; and is commended to them as such,
in this Epistle, which was to be read publicly in the Churches
ψ' Phrygia, Asia, and the world, and which has been openly
read and received every where as divinely inspired Scripture from
that day to this.
How much native truth, courage, and beauty is there in
Christianity, which enabled the Apostle to speak thus of a run-
away slave, to the inhabitants of that city from which he had
fled! What other religion in the world could have done this?
See below, p. 325—8, Introduction to the Epistle to Philemon.
10. ’Aplorapxos ὁ συναιχμάλωτός pov] Aristarchus my fellow-
prisoner. Aristarchus of Thessalonica in Macedonia, who was
with St. Paul at Ephesus (Acts xix. 29), and accompanied him
and δι. Luke to Jerusalem with the alms (Acts xx. 4) in the
voyage to Rome (xxvii. 2), where he now was a sharer in his
captivity. Cp. Euseb. ii. 22.
— ᾿Ασπάζεται ὑμᾶς] The salutations in this Epistle are the
same as in that to Philem. 23, 24. Each of these two Epistles,
however, furnishes some new incidents. Here (v. 12 and i. 7)
Epaphras is called a servant of Christ, and a fellow-servant of St.
Paul, there (v. 23) he is called συναιχμάλωτος, a fellow-captive.
Here also Aristarchus is called a fellow-captive, but there
he is classed with the fellow-labourers of the Apostle (v. 24).
Both Epaphras and Aristarchus were sharers in St. Paul’s labours
and in his bonds.
It may reasonably be inferred from the non-occurrence of
the name of Philemon, the Colossian, in the salutations of this
Epistle, that the Epistle to him was sent at he same time as this
Epistle ; otherwise he would have been greeted here.
— Μάρκος ὁ ἀνεψιὸς Bapydfa] Mark, cousin of Barnabas.
On the meaning of ἀνεψιὸς, see Eused. iii. 11, who calls Symeon
τὸν ἀνεψιὸν of the Saviour, because Cleophas, his father, was the
brother of Joseph; and cp. Wetstein here, p. 295, and Lobeck,
Phryn. p. 306, who says, “ Hesychio ἀνεψιοὶ sunt fratrum filii
ἐξάδελφοι in versione Alexandrina, et Scriptoribus Christianis.””
It is probable, that the Colossians, and other Christians of
Phrygia (8 country which St. Paul visited in company with
Timothy, Acts xvi. 1—6), very soon after the separation which
took place between the Apostle and Barnabas, on account of the
temporary defection of his relative, St. Mark (Acts xv. 37), had
heard of St. Mark’s defection, and of the separation between Paul
and Barnabas. Cp. Theodoret here.
There would, therefore, be something very graceful and
affecting to their minds in this reference, on St. Paul’s part, to
St. Barnabas and to St. Mark. It would seem to say, Barnabas
was tender-hearted to St. Mark his kinsman: he did for him a
kinsman’s part; and Mark, though he faltered for a time, has
profited by his kinsman’s kindness, and by my severity ; and he
has now returned to me, and to the service which he quitted for a
time, never to leave it more. You may have heard of the sepa-
ration which took place between Barnabas and me; you may
have heard of St. Mark’s dereliction of me. You will therefore
rejoice to hear that now he is with me; I send you his greetings.
I have given you commandments concerning him; and if he comes
to you, I desire you to receive him. Cp. note below on 2 Tim.
iv. 11, and above, on Acts xv. 39.
This friendly mention of Barnabas here, as well as of St.
Mark, the son of St. Peter in the faith (1 Pet. v. 13), was not
withont its use in reminding the Judaizing Colossians that St.
Paul, who had resisted Peter and Barnabas at Antioch, when they
sided with the Judaizers there (Gal. ii. 11), was now on terms of
amity with them both. See next note.
11. of ὄντες ἐκ περιτομῆς] who are of the Circumcision. See
Acts v. 17 as to the participle.
Do not therefore imagine, that I am singular in condemning
the imposition of Circumcision, and other Levitical ordinances, as
necessary to Salvation. (See above, ii. 1], 12.) They of the Cir-
cumcision themselves, whom I have mentioned, concur in what I
have said; and Timothy, whom I myself circumcised in charity
to the Jews (see on Acts xvi. 3), joins with me in writing this
Epistle (i. 1). Cp. on Gal. i. 2.
— obras μόνοι) these only are my fellow.workers. Therefore
it does not seem probable that St. Pefer was πον. δὲ Rome.
12. 'Ewagpais] See on. 10. Epaphras was now detained in
captivity with St. Paul. (Philem. 23.) This may account for the
fact that he, who was a Colossian (v. 12), and had been instru-
an in evangelizing Colosse (i. 7), was not sent with the
Epis
— rexAnpopopnuévo:] fully assured. See on Luke i. 1; and
above, ii.2. Elz. has πεπληρωμένοι. The reading in the text
is in A, B, C, D*, F, G.
Tra
924
COLOSSIANS IV. 13—18.
Θεοῦ. 8 Μαρτυρῶ yap αὐτῷ, ὅτι ἔχει πόνον πολὺν ὑπὲρ ὑμῶν Kal τῶν ἐν Aao-
k2Tim.4.10,11. δικείᾳ καὶ τῶν ἐν ἹΙεραπόλει. | "᾿Ασπάζεται ὑμᾶς Λουκᾶς ὁ ἰατρὸς ὁ ἀγαπητὸς
Philem. 24.
1 Rom. 16. 5.
1 Cor. 16. 19.
3 > A 28 ,
Κατ οἶκον αντον ἐκκλησ' tay.
m 1 Thess. 5. 27.
καὶ Anas. δ᾽ ᾿Ασπάσασθε τοὺς ἐν Λαοδικείᾳ ἀδελφοὺς, καὶ Νυμφᾶν, καὶ τὴν
16 ™ Καὶ ὅταν ἀναγνωσθῇ παρ᾽ ὑμῖν ἡ ἐπιστολὴ, ποιήσατε ἵνα καὶ ἐν τῇ Aao-
ὃ rg 3 λ' ’, 3 a ‘ AY 3 A ὃ a ν wad a 3 A
ἱκέων ἐκκλησίᾳ ἀναγνωσθῇ, καὶ τὴν ἐκ Λαοδικείας iva καὶ ὑμεῖς ἀναγνῶτε.
Ὁ Philem. 2.
αὐτὴν πληροῖς.
18 °°Q ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλον.
χάρις μεθ᾽ ὑμῶν.
7" Καὶ εἴπατε ᾿Αρχίππῳ, Βλέπε τὴν διακονίαν ἣν παρέλαβες ἐν Κυρίῳ, ἵνα
Μνημονεύετε μοῦ τῶν δεσμῶν. ἡ
— παντὶ θελήματι τοῦ Θεοῦ] in every thing that God willeth.
Cp. Eph. iii. 15, πᾶσα πατριά. 1 Pet. i. 15, ἐν πάσῃ ἀναστροφῇ.
Winer, § 18, p. 101.
Pics πόνον] So the major part of the best authorities. Elz.
nAov.
The word πόνον, painfulness, labour, intimates that a Pastor,
though absent from his flock in body, may, and mast, /adour for
them in spirit, especially by prayer . 12), and, if need be, by
suffering for them in bonds; as Epaphras did for his charge at
Colosse, and as Paul did for the whole Church of Christ. (Eph.
fii, 1; iv. 1.)
This sentence, therefore, is like 8 reply to those at Colosse
who might have misinferpreted the absence of Epaphras from
his flock, into a sign of indifference to their welfare. He also in-
forms the Colossians, in his Epistle to Philemon, that the absence
of Epaphras from Colosse was not voluntary, but that he was
detained there by force, as a confessor for the faith which he had
taught. (Philem. 23.)
Compare the similar instances of Apostolic thoughtfulness in
2 Tim. iv. 11. 20.
. 14. Λουκᾶς ὃ ἰατρὸς ὁ ἀγαπητός] Luke the Physician, the be-
loved ; more expreasive than ‘‘ Luke the beloved Physician.”
It would seem that St. Luke was known to the Colossians as
a Physician. The neighbouring city of Laodicea was a great me-
dical school. (Strado, xii. p. 580.) It may have had professional
attractions for him.
This special mention also of an ἰατρὸς as ὁ ἀγαπητὸς may
have been designed by St. Paul to im a Christian dignity to
the Medical profession, which was not held in high repute by the
polite nations of Antiquity; and to remind its practitioners, par-
ticularly those of Laodicea, to whom this Epistle was to be sent
(iv. 16), of the honour and holiness of the medical calling, as
ministering to the human body, which has been ennobled and
consecrated by the Incarnation of Christ. See on ii. 23.
He might also thus intimate, that though special and super-
natural gifts of healing were vouchsafed to the Church in those
days (1 Cor. xii. 9. 28. 30), yet that even then the ordinary
means were not superseded, which were provided and bestowed
by Almighty God for alleviating the sufferings of humanity
through the art and skill of the Physician.
᾿ These words, Luke the Physician, the beloved, suggested in
early times the allusion which is adopted by the Church of Eng-
land in her Collect for St. Luke’s Day, where he is called a
“ Physician of the Soul;” and a reference is made to the “" whole-
some medicines of the doctrine delivered by him ”’ for the healing
of the ‘diseases of the Soul,” as may be seen in S. Jerome's
Epist. 50, ad Paulinam, iv. p. 574, where he says, that the Acts
of the Apostles seem at first to be merely an Historical Book,
and to describe the Infancy of the Church; but if we remember
that their Author is Luke, whose praise is in the Gospel, we shall
acknowledge that all his words are medicines of the soul in
sickness.
Probably St. Luke was already known to the Gentile Churches
of Asia by his Gospel. See on 2 Cor. viii. 18.
It would seem also, that the Acts of the A were
written by St. Luke at this time. See Introduction to St. Luke’s
Gospel, and on Acts i. 1. Cp. Jren. iii. 14, and Eused. ii. 22,
Jerome, Cat. Eccl. Sor. 7.
— Anyas] See Philem. 24, Δημᾶς, Λουκᾶς, of συνεργοί pov.
; Much force do his Apostolic appeals
2 Tim. iv. 10, Anas με ἐγκατέλιπεν. Whence Theodoret rightly
infers that the Second Epistle to Timothy was posterior to this.
16. ὅταν ἢ] when this Epistle shall have been read.
Observe St. Paul takes it for granted that this Epistle will be
publicly read in the Church of Colossse; a proof that the precept
he had given as to the public reading of his Epistles from
beginning (see 1 Thess. v. 27) had been generally understood,
received, and complied with by the Churches to which they were
sent.
This second precept for the communication of this Epistle to
another Church, and for the reception of another Epistle from
that Church, is also a specimen of what was to be done with all
his Epistles; and doubtless this precept also was obeyed. And
thus the Epistles of St. Paul were diffused throughout the world,
and have been preserved by public reading, and by the multipli-
cation of copies, in their original integrity.
— τὴν ἐκ Λαοδικείας} the letier coming to you from Laodicea ;
not the letter written from Laodicea, Bot the letter written fo
Laodices, and coming on to you from Laodicea. See Winer,
§ 66, p. 554, who compares Luke ix. 61; xi. 13, 6 πατὴρ ὁ ἐξ
οὐρανοῦ δώσει Πνεῦμα ἅγιον.
The Epistle here referred to was probably St. Paul's Epistle
to the Ephesians. See above, the Introduction to that Epistle,
p. 272. -
On the special uses of the Ephesian Epistle to the Colossian
Church, see on Eph. iii. 10.
17. "Αρχιππον) Archippus, of Colosse. Cp. Philem. 2, ’Apx-
ίππῳ τῷ συστριατιώτῃ ἡμῶν. Theodoret.
— διακονίαν) ministry; his pastoral office. Here is a public
charge to Archippus, more needful in the absence of Epaphras
the spiritual Pastor of the Colossians; a charge also to the Colos-
sians themselves to obey Archippus as over them in the Lord.
This is an example of Paul’s prudence in government. He givea
a public command to the Pastor to do his duty to the flock; and
thus he also virtually commands the flock to recognize and obey
their Pastor. Theophyl.
18. Ὁ doxacuds] See 2 Thess. iii. 17.
— Μνημονεύετε μοῦ τῶν δεσμὼν) Remember of me the bonds.
More expressive than τῶν δεσμῶν pov. (Cp. 1 Tim. iv. 12.)
St. Paul’s bonds were providential. If he had been con-
tinually moving from place to place in missionary Journeys, the
Church might perhaps have never possessed his Epistles to the
Colossians, Philemon, Ephesians, and the Philippians. And how
in behalf of the Gospel de-
rive from his Sufferings for it! She therefore has good cause
to remember his bonds with thankfulness. The Word of God,
which is there written, is no¢ dound, but it has had force to reatrain
the Evil One who bound the Apostle, and to deliver immortal
souls from the bonds of Satan and of Sin, and to open to them
the gates of Paradise and Heaven.
Wher the Apostle, who was then bound to a Roman soldier,
took up tbe pen to write the words just preceding, he must him-
self have been reminded of his own bonds. And the fact that
those Epistles (to the Ephesians, Colossians, Philemon, and the
Philippians) were written by him iu this state of durance and re-
straint, and yet were designed to minister comfort to others, and
that they have never ceased to cheer the Church of Christ, is
certainly one which is worthy of everlasting remembrance.
— ἡ χάρι] Seo 1 Thess. v. 28.
INTRODUCTION
TO
THE EPISTLE TO PHILEMON.
Ir has been already observed, in the Introduction to the Epistle to the Colossians, that there is an
intimate connexion between that Epistle and the Epistle to the Ephesians.
Both those Epistles were written by St. Paul in his imprisonment at Rome, at the same time;
and probably both were sent into Asia by the hand of the same messenger, Tychicus; and both,
it would appear, were to be communicated, by a reciprocal interchange, to the Churches of Ephesus
and Colossse'.
The main doctrine of both these Epistles is also one and the same,—the doctrine of the Incar-
nation of the Son of God.
God manifested in the flesh, the Sun of Righteousness, is, as it were, the centre, around which,
if the comparison may be allowed, these luminaries revolve, diffusing their spiritual light in the
firmament of the Church.
One of these two Epistles, the Epistle to the Ephesians, has specially a positive character.
Reflecting the lustre of the Incarnation, it displays the doctrine of Church-Communion and of Church-
Unity, as genuine emanations radiating from the Evangelic Shechinah of Christ, the Light of
the World, pitching His tabernacle in human flesh’. And it exhibits the household charities of
private life, especially the institution of Marriage, as invested with heavenly beauty, by the efflu-
ence of glory which streams upon it in exhaustless abundance from the countenance of Christ.
The other Epistle, that to the Colossians, has also its own peculiar character. It borrows the
light of the Incarnation, in order to dispel the mists of Error, and the clouds of Heresy. Its office
in this respect has been already considered ἢ.
Attached to the Epistle to the Colossians is another Epistle, the shortest of St. Paul’s writings,
the EpistLz to Puitemon. It was sent at the same time from the same place and by the same
hands to the same city as the Epistle to the Colossians. It is, as it were, its satellite.
It performs also a similar work. It dissipates the gloom of darkness by the light of Christ’s
Incarnation. It puts to flight one of the worst social evils that brooded over the world, that of
Slavery. It does this, by teaching the doctrine of universal fellow-membership, and of universal
brotherhood, consequent on the Incarnation of Jesus Christ.
“Philemon (says Theodoret* in the fifth century) was a Christian citizen of Colosse, and his
house still remains in that city; and he had a slave called Onesimus, who committed a theft on his
master, Philemon, and fled to Rome, and was caught in the Evangelical net by St. Paul, who was
there at that time in imprisonment. The Apostle, having judged him fit to receive Holy Baptism,
sent him back to his master with the present Epistle.
“Tf St. Paul showed such care for a fugitive slave, and instructed him in spiritual doctrines,
and made him an heir of salvation, was there any one in the world, whom the Apostle would have
deemed to be beneath his regard P”
Philemon was of Colosse, and was the master of Onesimus, and afterwards his brother in the
Lord; and Onesimus is called a Colossian by St. Paul’, and he accompanied Tychicus, the bearer
1 See on Col iv. 16, and above, Introduction to the Epistle to 3 See above, ἐπ
302.
the Ephesians, p. 269, cp. p. 302. 4 Procem. in ad Phil,
ieee ΡΡ 5 Col. iv. 9.
926 INTRODUCTION TO
of St. Paul’s Epistle to the Colossian Church, which seems to have been sent at the same time as
this private commendatory Letter from the Apostle to Philemon.
Hence we find a mention made of Archippus in both the Epistles’, ‘whom I suppose (says
8. Jerome *) to have been Bishop of the Church at Colossse ; wherefore he is admonished by St. Paul
to fulfil his ministry with zeal and diligence. However this may be, it is evident that Philemon,
Archippus, and Onesimus, were of Colossz, and that the four Epistles which I have mentioned,—
those to the Philippians, Ephesians, Colossians, and Philemon,—were written about the same time,
and that Tychicus was sent with Onesimus by St. Paul from Rome to Colosss ’.”
Let us observe now, how this short Epistle was instrumental in performing the great work
of emancipating the immense population of Slaves which crowded the cities of Europe and Asia.
The Divine Founder of Christianity did not tempt the vast multitude of slaves, with which the
Roman Empire then swarmed, to receive the Gospel by promising them Liberty. He cancelled no
existing rights, but He christianized them all. He broke no bonds of allegiance, but He dignified
and hallowed them, and changed them from iron fetters into the cords of a man. He addressed the
slave by the voice of St. Paul,—Art thou called, being a slave? Art thou baptized into Christ,
being a bondsman? Care not for it; Jet not thy slavery afflict thee. Let every man abide in the
same calling wherein he was called. But if thou mayest be made free, use it rather; that is, seize
not liberty with force, but embrace it with joy ‘.
He reproved by St. Paul those false Teachers who would inveigle slaves into Christianity by
promising them freedom. “Let the slaves count their own masters worthy of all honour, that the
name of God and His doctrine be not blasphemed. And they that have Christian masters, let
them not despise them because they are brethren, but rather do them service because they are
faithful and beloved.” ‘These things (says St. Paul to Timothy‘) teach and exhort.” The
Apostle also condemns the false Teachers, who perverted Christian liberty into a plea for licentious-
ness. ‘If any man teach otherwise than this, and consent not to wholesome words, and to the
doctrine according to godliness, he is proud, knowing nothing, doting about perverse disputings
of men of corrupt minds, supposing that godliness is a trade.” ‘From such teachers (says the
Apostle) withdraw thyself‘.” And then he cheers the Christian slave by saying, “ But godliness
with contentment is great gain. For we brought nothing into this world, and it is certain we can
carry nothing out. And having food and raiment, let us be therewith content.”
Still more, St. Paul taught the slave to obey his master in all lawful things for the sake
of Christ. ‘Slaves, be obedient to your masters according to the flesh, with fear and trembling, in
singleness of heart as unto Christ; not with eye-service as men-pleasers, but as the slaves of
Christ ; doing the will of God from the heart, with good-will doing service, as to the Lord, and
not to men, knowing that whatever good thing any man doth, the same shall he receive of the
Lord, whether he be bond or free ’.”
Thus he dignified their service. It was a work done to Christ, and would be rewarded by Him
with an inestimable recompense at the Great Day.
Here was the comfort of the Christian slave; thus his service became one of holy love and reli-
gious joy. He knew that the eye of his heavenly Master was upon him, in the field, in the house,
in the vineyard, in the garden, at the mill,—even in the prison, and, if God so willed it, on the
cross. The slave here would be a saint hereafter. He would be free for ever. He might not
receive the cap of liberty upon earth, but he would wear a crown of immortal glory for ever in
heaven.
Such were the exhortations and consolations of Christ, speaking by His Apostle to the
Slave.
He had also instruction for Masters.
St. Paul wrote to the Church of Colosss, the city of Philemon ; and in that Epistle he had inserted
a mention of Onesimus. At the close of it*, he gave Christian precepts to masters concerning their
duty to their slaves; and then he passed on by a natural transition to speak of the Colossian fugi-
THE EPISTLE TO PHILEMON. 327
tive. And in what terms? He joins the slave Onesimus with his beloved Tychicus, the bearer of
the Epistle ; he calls Onesimus “the faithful and beloved brother,” one of themselves. “All my
state (says he) shall Tychicus declare unto you, whom I have sent unto you, with Onesimus, the
faithful and beloved brother, who is one of you.”
Thus he commended Onesimus to the love of the Church. And as if this were not enough, the
noble-hearted Apostle, ‘Paul, the aged, the prisoner of Christ,” wrote a special letter to Philemon,
in behalf of Onesimus, “his own son, whom he had begotten in his bonds;”’ a letter.unrivalled in
tenderness, and pathos, and refined delicacy, and courtesy,—rendered more attractive by its genial
playfulness of style, and breathing a divine spirit of Christian wisdom and love.
Philemon, the beloved friend of St. Paul, one whom (as the Epistle says) St. Paul habitually
remembered in his prayers, one in whose love he had great joy, “ because the bowels of the saints
were refreshed” by his mercy, must have been moved by the touching appeal of the Apostle in
behalf of his son Onesimus, whom he had begotten in his bonds, and for whom he had proffered
such an earnest petition. ‘Receive him, not now as a slave, but above a slave, a brother
beloved, specially to me, and how much more unto thee both in the flesh and in the Lord. If thou
countest me therefore a partner, receive him as myself.” Philemon must have yielded with joy to
such an appeal as this, backed, as it would be, by the intercessions of the Colossian Church, whose
sympathies had been wisely enlisted by St. Paul in behalf of the returning Onesimus.
The fact also, that the Epistle to Philemon was communicated by him to the Church of his own
city, and was publicly read in the Church in the age of Philemon, and has continued to be so read
to this day, authorizes us to conclude, that the hopes of the Apostle were realized, that his petition
was granted, and that the Christian slave was welcomed as a brother by his Christian master, and by
the Christian Church of Colosse.
This conclusion is confirmed by the circumstance already mentioned, that the house of Philemon
at Colossse, to which Onesimus returned, was long afterwards pointed out to the affectionate memory
of the faithful.
Some persons in ancient times’ expressed surprise, that this short Epistle, addressed to a private
person, on a private occasion, should be publicly read in the Church, and be received as a part of
Canonical Scripture.
But the world’s History has fully justified the Church of Christ in this respect.
In the age when it was written, Europe was filled with slaves. Wheresoever the word
‘servants’ occurs in the New Testament, we must understand ‘slaves,’—slaves purchased with
money, or taken in war, or reared from slaves in the house of their master. Phrygia, in which
Colossso was situated, was the land of slaves. A Phrygian was another word for a slave*. Nothing
could be more miserable than their condition.
But Christianity was for all. How would it affect them? What would it do for them?
Would it leave them in their present misery? Would it mitigate the rigour of their sufferings ἢ
And if so, by what means ὃ
The answer to these questions is supplied by the Eristtx to Puitemon.
That short letter, dictated from “the hired house” of the aged Apostle, a prisoner at Rome,
may be called a divine Act of Emancipation ; one far more powerful than any edict of Manumission
promulgated by Sovereigns and Senates,—an Act, from whose sacred principles all human statutes
for the abolition of slavery derive their virtue,—an Act, which by its silent influence, such as
characterizes all genuine reformations, gradually melted away and thawed the hardships of Slavery,
by softening and warming the heart of the master with the pure and holy flame of Christian love;
an Act, which while it thus ameliorated the condition of the Slave, not only did not impair the just
rights of the Master, but greatly improved them, by dignifying service, and by securing obedience
to man as a duty done to Christ, and to be hereafter rewarded by Him; and by changing the fearful
slave into an honest servant, and a faithful brother; and by binding every Onesimus in bonds of holy
communion with every Philemon, in the mystical body of Christ, in the fellowship of the same
Prayers, and of the same Scriptures and Sacraments, in the worship of the same Lord, and in the
heritorship of the same heaven.
1 §. Hieron. Procem. in Epist. ad Philem.
? Hence the proverb mentioned by Cicero (pro Flacco), “ Phrygem plagis meliorem fieri.””
328 INTRODUCTION.
Therefore the writing of this short Letter was like a golden era in the History of mankind.
Happy is it for the world, that this Epistle, dictated by the Holy Ghost, has ever been read in the
Church as Canonical Scripture. And every one, who considers the principles laid down in this
Epistle, and reflects on the Reformation they have wrought in the domestic and social life of Europe
and the World, and on the felicitous results which would flow from them in still greater abundance,
if they were duly received and observed, will acknowledge with devout thankfulness to God, that
inestimable benefits, civil and temporal, as well as spiritual, have been conferred on the world by
Christianity.
St. Paul did not constrain Philemon to emancipate his slave Onesimus. But he inculcated such
principles as divested Slavery of its evils. The Gospel of Christ, as preached by the holy Apostle,
did not exasperate the Slave-owner by angry invectives, and by contumelious and contemptuous sar-
casms. It did not embitter him against the Slave, and injure the interests of the Slave himself by an
acrimonious advocacy of his rights, and by a violent and intemperate partizanship; and thus inflict
damage and discredit on the sacred cause of Emancipation. But, by christianizing the Master, the
Gospel enfranchised the Slave. It did not legislate about mere names and forms, but it went to the
root of the evil, it spoke to the heart of man. When the heart of the master was filled with divine
grace, and was warmed with the love of Christ, the rest would soon follow. The lips would speak
kind words, the hand would do liberal things. Every Onesimus would be treated by every Philemon
as a beloved brother in Christ.
Here is the genuine specific for the abolition of Slavery. Here also is the true groundwork for
the extinction of Caste in India. It is to be found in the doctrine of the Incarnation of the Son of
God, and in the incorporation of all Nations and Families of the earth in the mystical Body of
Christ. Wise will be the Sovereigns, Senates, and States, who recognize this Truth.
ΠΡΟΣ ®IAHMONA.
1 * ITATAOS, δέσμιος Χριστοῦ Ἰησοῦ, καὶ Τιμόθεος ὁ ἀδελφὸς, Φιλήμονι τῷ SEP. 5.1
ἀγαπητῷ καὶ συνεργῷ ἡμῶν, 3" καὶ ᾿Απφίᾳ τῇ ἀγαπητῇ, καὶ ᾿Αρχίππῳ τῷ ἐτῶν πὸ
συστρατιώτῃ ἡμῶν, καὶ τῇ κατ' οἶκόν σον ἐκκλησίᾳ, ὃ χάρις ὑμῖν καὶ εἰρήνη
ἀπὸ Θεοῦ Πατρὸς ἡμῶν, καὶ Κυρίον ᾿Ιησοῦ Χριστοῦ.
4 « Εὐχαριστῶ τῷ Θεῷ μου, πάντοτε μνείαν σου ποιούμενος ἐπὶ τῶν προσευ-
χῶν μου, 5 δ ἀ
Ξ , 20.
A 2 Tim. 1. 8.
16. 5.
1 Cor. 16. 19.
Col. 4. 15, 17.
Phil. 2. 25.
ς Rom. 1. 8.
zene 1. 16.
Phil. 1. 3.
Col. 1: 8.
1 Thess. 1. 2.
, AY > , x AY , δι » Ν Ν , «8,
ἀκούων σον τὴν ἀγάπην καὶ τὴν πίστιν, ἣν ἔχεις πρὸς τὸν Κύριον 2 τεῦ 1. 8.
᾿ 1
Ἶ a Vo , Ve 60% ε , a , , 2 ν᾿ 2 Tim. 1. 3.
ησοῦν Kat εἰς πάντας τοὺς ἁγίους" °° ὅπως ἡ κοινωνία THs πίστεώς σου ἐνεργὴς 4 Eph. 1.16
γῶνηται ἐν ἐπιγνώσει παντὸς ἀγαθοῦ τοῦ ἐν ἡμῖν εἰς Χριστὸν ᾿Ιησοῦν. ἴ' Χαρὰν 5 Row. i2. 13.
4 Cor. 9. 18.
James 2.14, 17. 7.2 Cor. 7. 4.
Πρὸς Φιλήμονα] So A, D, E, F, 6.
1. Παῦλο:] He does not add the title of Apostle (as in other
cases, with some observable exceptions, see 1 Thess. i. 1) because
he was not writing as an Apostle, but as a friend, as "" Paul aged,
and in bonds.” See on v. 9.
— δέσμιος Χριστοῦ Ἰησοῦ] See Eph. iii. 1.
He refers to his bonds in the other Epistles written at this
time (Eph. iii. 1; iv. 1. Col. iv. 18. Phil. i. 7. 13, 14.17), but
(as S. Jerome here observes) he does not commence any other
Epistle with this appellation of bondsman.
There was something appropriate in introducing himself as
8 “bondsman of Jesus Christ’’ in a letter where he pleads the
cause of a bond-slave.
— Τιμόθεος] Timotheus is associated with St. Paul, in like
manner, in the beginning of his Epistles to the Colossians and Phi-
lippians, written at this time. See on Col. i.1, and S. Jerome
here, who rightly says, “ Scribit Paulus ad Philemonem, Rome
vinctus in carcere, quo tempore mihi videntur ad Philippenses,
Colossenses, et Ephesios, Epistolee esse dictatee.”’
2. ἀγαπητῇ} beloved. The ancient authorities are nearly
equally balanced between this reading and ἀδελφῇ, sister.
It seems less likely that ἀδελφῇ would have been altered by
the copyists into ἀγαπητῇ, than that ἀγαπητῇ should have been
changed by them into ἀδελφῇ, for the reason suggested by Theo-
doret here, who says, that “some persons were staggered by
St. Paul’s application of this word beloved to Apphia, who was
the wife of Philemon. This offence has been caused by the de-
generate practice of the world. But formerly the word deloved
was honourable.”
Besides, it is not improbable, that ἀδελφῇ was a gloss on the
word ᾿Απφία, for (as Hesychius says) ᾿Απφία was a name of en-
dearment for a sister.
— ᾿Αρχίππῳ τῷ συστρατιώτῃ ἡμῶν] to Archippus, our
fellow-soldier. Archippus was a Christian pastor at Colosse (Col.
iv. 7), and a fellow-soldier of St. Paul, in fighting the good fight
of faith against the enemies of the (Theodoret, Jerome.)
ἜΣ Phil. ii. 25, where Epaphroditus is called by the same
ti
— τῇ κατ᾽ οἶκόν σον ἐκκλησίᾳ] to the Church assembling at
thine house. Philemon was probably a person of substance, and
in the lack of a public edifice set apart for Christian worship, ap-
pears to have opened his own mansion for the reception of a con-
gregation of Christians.
This was one way in which Philemon might be said to have
“‘yefreshed the bowels of the saints’’ (νυ. 7), and to have shown
Vor. I1.—Parr III.
his Christian faith and love to his brethren. Here pro-
bably it was that St. Paul preached when at Colosse.
No wonder that this same house should have been pointed
out as an object of religious interest even till the fifth century.
See Theodoret.
This concession of some apartment in their own houses for
the purposes of the public worship of the Christian Church, “a
sect every where spoken against’ (Acts xxviii. 22) in those days,
was an act of zeal and courage on the part of the wealthier mem-
bers of the Christian community, and seems to have elicited
special expressions of notice, approval, and affection from St. Paul
and the other Apostles. (Rom. xvi. 5. 23. Col. iv. 15, Cp. 2 Tim.
i. 16; iv. 19. 3 John 6,7.) See Joseph Mede (Discourse on
religious places of worship in ancient times, in reference to 1 Cor.
xi. 22, Works, p. 324), who says, ‘Those who were saluted
under this title, as having a Church in their house, were such as
in their several cities had bestowed and dedicated some part or
place within their dwellings, to be an oratory for the Church to
assemble in, for the performance of divine duties according to the
rule of the Gospel.”’
5. ἀκούων] hearing, probably from Epaphras of Colossi, then
at Rome. (Col. i. 7; iv. 12.)
6. abd | in order that; depending on προσευχῶν. The
meaning of this clause, which has been deemed by eome to be 8
difficult one, may perhaps be explained by the considerations
stated on υ. 2.
The House of Philemon appears to have been opened for the
public worship of Christians at Colossm, and is specially saluted
by St. Paul; and he now prays that a blessing may rest upon it,
that the communion of thy faith (i.e. the charitable benevolence
with which thou in thy faith hast opened thy house and thy
purse, and hast communicated them, and dost now communicate
them, for the use of others, thy fellow-members in Christ) may
become effectual in the full knowledge of every blessing that is in
us into (i.e. into union with) Christ Jesus; that is, that it may
be instrumental in communicating the blessings of the Gospel, in
the dispensation of the Word and Sacraments to the Christians at
Colossee, gathered together under thy roof, for their spiritual in-
corporation into, and for their spiritual life in, and their eternal
reception into glory in, Christ Jesus. For I had much joy and
comfort in thy love, because the bowels of the Saints have been
refreshed by thee, brother.
On this use of κοινωνία, see 2 Cor. viii. 4; ix. 13. Cp. Gal.
vi. 6. Phil. iv. 15.
Hence κοινωνία is here interpreted ἐλεημοσύνη by Theodoret.
Uv
PHILEMON 8—19.
γὰρ πολλὴν ἔσχον καὶ παράκλησιν ἐπὶ τῇ ἀγάπῃ σου, ὅτι τὰ σπλάγχνα τῶν
.3,». δὲ Διὸ, πολλὴν ἐν Χριστῷ παῤῥησίαν ἔχων ἐπιτάσσειν σοι τὸ ἀνῆκον, 8 διὰ
τὴν ἀγάπην μᾶλλον παρακαλῶ, τοιοῦτος ὧν ὡς Παῦλος πρεσβύτης, νυνὶ δὲ καὶ
ἀνέπεμψά cov 13 σὺ δὲ αὐτὸν, τουτέστι τὰ ἐμὰ σπλάγχνα, προσλαβοῦ.
: 10» Παρακαλῶ σε περὶ τοῦ ἐμοῦ τέκνον, ὃν ἐγέννησα ἐν τοῖς δεσμοῖς μου,
9. ᾿Ονήσιμον, 1} τὸν ποτέ σοι ἄχρηστον, νυνὶ δὲ σοὶ καὶ ἐμοὶ εὔχρηστον, ὃν
18 Ὃν
ἐγὼ ἐβουλόμην πρὸς ἐμαντὸν κατέχειν, ἵνα ὑπὲρ σοῦ μοι διακονῇ ἐν τοῖς δεσμοῖς
τοῦ εὐαγγελίον" 4! χωρὶς δὲ τῆς σῆς γνώμης οὐδὲν ἠθέλησα ποιῆσαι, ἵνα μὴ
330
ἁγίων ἀναπέπανται διὰ σοῦ, ἀδελφέ.
εἰ Thess. 2
Cor. 10. 8.
δέσμιος ᾿Ιησοῦ Χριστοῦ.
h 1 Cor. 4. 15,
Gal. 4. 19.
Cal. 4.
11 Cor. 9, 7, 17
tae ὅς κατὰ oye ὃ ἀναθό 4 λλλ τὰ ἐκούσιον
δ. δ. ὡς κατὰ ἀνάγκην τὸ ἀγαθόν σον ἦ, ἀλλὰ κατὰ ἑκούσιον.
1δ Τάχα γὰρ διὰ τοῦτο ἐχωρίσθη πρὸς ὥραν, ἵνα αἰώνιον αὐτὸν ἀπέχῃς,
16 οὐκέτι ὡς δοῦλον, ἀλλ᾽ ὑπὲρ δοῦλον, ἀδελφὸν ἀγαπητὸν, μάλιστα ἐμοὶ, πόσῳ
δὲ μᾶλλον σοὶ, καὶ ἐν σαρκὶ καὶ ἐν Κυρίῳ. ™ Εἰ οὖν μὲ ἔχεις κοινωνὸν, προσ-
λαβοῦ αὐτὸν ὡς ἐμέ.
18 Ei δέ τι ἠδίκησέ σε ἣ ὀφείλει, τοῦτο ἐμοὶ ἐλλόγει: 19 ᾿Εγὼ Παῦλος ἔγραψα
τῇ ἐμῇ χειρὶ, ἐγὼ ἀποτίσω' ἵνα μὴ λέγω σοι ὅτι καὶ σεαυτόν μοι προσοφείλεις.
Ἴ. τὰ σπλάγχνα τῶν ἁγίων κιτ.λ. the bowels; that is, the
cravings and yearnings “ of the saints,” that is, of the Christians,
those who hunger and thirst after righteousness, “have been re-
JSreshed by thee.”
The word σπλάγχνα, bowels, the inner seat of affection,
signifies longing desires, as in v. 20, ἀνάπαυσόν pou τὰ
σπλάγχνα, and Phil. i. 8, “I long after you in the bowels of
hrist.
The sense is, they had been refreshed in body and soul by
thy love, which has been, as it were, poured forth upon them
abundantly, like a refreshing stream; and has been received by
them, as cool water by a thirsty ground, into the inmost recesses
of their heart. Cp. Theophyl.
9. τοιοῦτος ὧν ὧς] being such an one as Paul, an old man,
and now also a prisoner of Jesus Christ.
A beautiful specimen of Christian humility and genuine
pathos. I might be bold to command thee in Christ’s name, by
which I am strong; but thou dost not need any argument de-
rived from my strength ; and for love’s sake [ rather beseech thee
by my own weakness, by my years, and by my chains. Such lan-
guage, the language of entreaty, best befits me now in my prieon,
and in my old age.
Not therefore now, as St. Paul the Apostle, do 1 command
thee (and therefore he had not prefixed the title of Apostle, as
in other Epistles, see v. 1), but as Paul, an old man, and a
prisoner for Christ, do I entreat thee.
The Apostle might have confidently commanded, in Christ's
name (ἐν Χριστῷ), but he rather enfreats, which he does with
great authority, as being Paul, and now an old man, and a pri-
soner of Jesus Christ. Jerome.
Have regard, I pray thee, for Paul; for his old age, for his
bonds, which he wears for the Gospel. Theodoret.
So the ancient Expositors; but many modern In
place a colon at παρακαλῶ, and begin a new sentence with
τοιοῦτος.
But such an arrangement seems to embarrass the meaning,
and to impair the rhythm of the sentence, and also to mar the
beauty of the sentiment.
As to St. Paul’s age at this time, it may be remembered that
St. Paul is called a νεανίας at the time of St. Stephen’s martyrdom ;
but as he was employed by the Chief Priests, and sent by them
with authority to the city of Damascus to execute a public com-
mission in their name (Acts xxii. 5), and as he appears to have
been at that period a member of the Jewish Sanhedrim (see Acts
xxvi. 10), he could hardly have been less than thirty years of age
at that time.
If St. Stephen’s Martyrdom was in a.p. 33 (as seems pro-
bable, see ‘“‘ Chronological Synopsis” and “ Chronological Table ᾿""
prefixed to the Acts of the Apostles; cp. 1 Tim. i. 13), then
St. Paul, writing this Epistle about Α. Ὁ. 63, would be not less
than sixty years of age at this time.
St. Paul never exaggerates any thing, for the sake of pro-
ducing an effect. And he could hardly be less than sixty years
old, when he appealed to his old age as a ground of regard to his
intercession for Onesimus.
The words of the Apostle here seem to have been in the
mind of S. Ignatius (ad Ephes. 3).
10, 11. ᾽ονήσιμον,---τὸν ποτέ σοι ἄχρηστον, νυνὶ δὲ σοὶ καὶ
ἐμοὶ εὔχρηστον] As to the play on the word ᾿Ονήσιμος,
continued in ν. 20, see A Lapide, ‘‘ Olim erat anonesimus, id est,
inutilis, imd noxius, jam est Onesimus, id est, ufilis; olim Paganus,
jam Christianus ; olim fur, jam fidelis servus; olim profugus, jam
redux, ut tibi sit assecla fidus, et perennis.” So also Wetstein,
p- 381; and see Winer, p. 561, note; and above on Matt. xxvi.
2. Luke xxii. 15. Cp. Acts iv. 30; viii. 31.
11, ὃν ἀνέπεμψα] whom I send back to thee,—the epistolary
aorist. See Gal. iv. 8. Eph. vi. 22. Phil. ii. 28.
The Apostle St. Paul would not tempt away Slaves from
their Masters, but sent them back to them as brethren. Here is
one of the practical uses to be made of the present Epistle.
Chrysostom (in Procem.). See above, Introduction, p. 328.
12. τὰ ἐμὰ σπλάγχνα) the son of my bowels. Gen. xv. 4.
2 Sam. xvi. 11.
“ He is my son born from my own bowels” (Theodoret and
cal in voce, p. 998). Cp. Gal. iv. 19, τεκνία μου obs πάλιν
Observe the zeal and magnanimity of the Apostle. He is
confined in a prison, bound with chains, man: to a soldier,
and separated from his friends, yet he does not feel pain; he
knows no other thought but the Gospel, and to beget children to
Christ. See Jerome.
13. ἐβουλόμην] Iwas wishing. It was my with.
14. οὐδὲν ἠθέλησα x.) I willed to do nothing. See on 1 Theas.
ii. ΙΝ hoa ns Or ie P. 124).
. ἵνα--- ἀπέχῃ] in order that may receive him as
own friend aiid brother Geltingy jae
The conjunction ἵνα is here used, not to indicate the design
of the agent himself, Onesimus, but of Almighty God permitting
him to act as he did. Cp. 2 Cor. iv. 7; and as to the sense, see
the words of Joseph to his brethren, Gen. xlv. 5. 7, 8.
11. μῇ 8006, ἢ, Ε, Ε, α,1. Elz. ἐμέ.
18. τοῦτο ἐμοὶ ἐλλόγει] set that down to my account. A, C,
D*, F, G have ἐλλόγα, which has been received by Lachm., Tisch.,
Alf., Ellicott, but no example bas been quoted of its use. See
Fritz. (ad Rom. v. 13), where ἐλλογεῖται is used.
19. ᾿Εγὼ Παῦλος ἔγραψα] I Paul wrote it with my own hand,
i. e. wrote the words which just precede, viz., [f he owes thee any
thing, set this down to my account, and also I write this present
clause with my own hand.
It does not follow from this sentence that the whole of this
Epistle was written with the Apostle’s own hand; rather it would
seem, that he made this engagement of repayment to be more em-
phatic and significant by distinguishing it from the rest of the
Epistle, and by taking the pen from the hand of his secretary, and
by inditing ¢hat particular clause with his own sutograph, well
known to Philemon.
— ἵνα ph λέγω σοι] not to remind thee. See 2 Cor. ix. 4, ἵνα
μὴ λέγωμεν ὑμεῖς.
- σεαυτόν μοι προσοφείλει:] Thou owest even thyse/f to me,
in addition to the favour which I now ask at thy bands.
PHILEMON 20—25. 331
Nai, ἀδελφὲ, ἐγώ σον ὀναίμην ἐν Κυρίῳ: ἀνάπαυσόν pov τὰ σπλάγχνα ἐν
Χριστῷ.
2 Cor. 7. 16.
21 * Πεποιθὼς τῇ ὑπακοῇ σον ἔγραψά σοι, εἰδὼς ὅ ὅτι καὶ ὑπὲρ ὃ λέγω ποιήσεις. eee ers
1. 25.
21" Apa δὲ καὶ ἑτοίμαζέ μοι ξενίαν: ἐλπίζω γὰρ ὅτι διὰ τῶν προσευχῶν ὑμῶν 55 εἰ,
χαρισθήσομαι ὑμῖν.
Heb, 18. 2.
m Col. 1. 7.
3 π᾿ σπάζεταί σε ᾿ΕἘπαφρᾶς, ὁ συναιχμάλωτός μου ἐν Χριστῷ ᾿ἸΙησοῦ, m dota in,
Mepros, %e ᾿Αρίσταρχος, Anuas, Λουκᾶς, οἱ συνεργοί μου. ἄν ries
25 Ἢ χάρις τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ μετὰ τοῦ πνεύματος ὑμῶν. ἐν στα
On this use of προσοφείλω, see Xenophon, Peedag. 8.
(Wetstein.)
Hence it would appear that St. Paul had been in person at
Colossee, and had preached there. He addresses Philemon as his
disciple. (Theodoret. ) See above, Introduction to the Epistle to
the Colossians, » Be 305—8.
20. ἐγώ cov ὀναίμην] May 1 have joy of thee. May I gather
fruit from thee, as from a good tree, rich in works of love.
Theodoret.
So Ignatius (ad Eph. 2), ὀναίμην ὑμῶν διὰ παντὸς, ad Polyc.
6. Mag. 2.12, Rom. δ.
There is a play on the word ὁνάσιμοε ἱ in ὀναίμην---ἐγὼ δι
᾽ονησίμου ὄνησίν σου ἔχοιμι. See v
— ἐν Χριστῷ) So A, C, Ὁ", F, o iets, ἐν Kuply.
— τὰ σπλάγχνα] See v. 7.
82. ἑτοίμα(έ μοι ξενίαν) prepare me a lodging. A thought
concerning himself, introduced here not for the sake of himself,
but because, as he adds, they prayed to God that his presence
might be vouchsafed to them, not only for their personal grati-
fication, but that he might impart to them some spiritual gift, as
an Apostle. (Rom. i. 11.) Cp. Phil. 1. 25; ii. 24, where a similar
hope of liberation is expressed.
33, 34. ᾿Ασπά(εταί σε] The same salutations as in the Epistle
to the Colossians (Col. iv. 10. 12. 14), with the exception, that in
that Epistle Philemon himself is not saluted, a circumstance
which confirms the opinion, that this Epistle was sent to Aim at
the same time as the Epistle to the Colossians was sent to them.
On the names here mentioned, Epaphras, see note, Col. i. 7;
iv. 12; Mark, see on Col. iv. 10, where Mark is mentioned as
about to leave St. Paul, and probably as about to come to Co-
loses. Here he is mentioned as still with St. Paul. Another
evidence of the contemporaneousness of the two Epistles.
There is a striking contrast between St. Mark and Demas
thus placed side by side. The Apostle might seem now to say,
Mark had once forsaken me (Acts xiii. 14; xv. 38, 39), as Onesi-
mus had left thee, but he has now returned to me as Onesimus
returns to thee.
Concerning Demas the Apostle afterwards wrote, ‘‘ Demas
bath forsaken me, having loved this present world’’ (2 Tim. iv.
10); never, it is probable, to return to him in this life.
Ike has bequeathed his Gospel and the Acts of the Apostles
to the Churches of Christ; and as some of the Apostles from
being Fishermen were made Fishers of men, so Luke the Phy-
sician became a Physician of the soul; and of him the Apostle
says in another place, that he is the brother whose praise is in
the Gospel through all the Churches (2 Cor, viii. 18). As long
as his writings are read in the Churches of Christ, so long will
Luke, the beloved physician (Col. iv. 14), continue to exercise his
medical art. 5S. Jerome.
Uv2
INTRODUCTION
TO THE
EPISTLE TO THE PHILIPPIANS.
Tuis Epistle appears to have been written at the close of St. Paul’s two years’ detention at Rome,
mentioned in Acts xxviii. 30,—that is to say, in the Spring of a.p. 63.
I. That it was written when he was then in prison, may be inferred,
From the references in it to his bonds’, and to the manifestation of those bonds in Christ to the
“ whole of the Pretorium and to all the rest *.”
From the special salutation sent in it to the Philippians from the Christians of Cesar’s
household* ; and
From the confident declaration of the Apostle, that he will be released from his confinement, and
be enabled to see them again soon ἡ.
These particulars do not harmonize with the circumstances of any other imprisonment, either
At Cesarea, which was followed by his voyage to Rome, whither he was sent on his own
Appeal to Cesar‘, or
With his /ast imprisonment at Rome, which did not end in his Aberation, but in his death ".
Therefore this Epistle was written in his first imprisonment at Rome, which lasted two years.
II. It was written at the close of that imprisonment.
This may be inferred from the following circumstances :
1. Time had been given for the occurrence of a series of events. The Philippians had already
had time to hear that St. Paul had been sent to Rome, and that he was detained there; and they
had had time to make a collection for him, and to send Epaphroditus from Philippi with pecuniary
supplies to St. Paul at Rome. Epaphroditus had fallen sick at Rome in consequence of his exertions
in behalf of the Apostle, and had had time to recover from that sickness which brought him “ nigh
unto death ;” and he had now so far recovered his health as to be in a fit state to travel back again
as far as Macedonia, to which he seems to have carried the present Epistle’.
2. St. Paul expresses his hopes in this Epistle to send Timothy shortly to Philippi’; and he
adds, that he will despatch Timothy as soon as he knows how it will fare with himseif*. He is there-
fore now contemplating the issue of his Trial, and he preannounces what it will be'*, and expresses
ἃ hope of coming soon to Philippi".
He sends Epaphroditus immediately to the Philippians, in order to comfort them"; and he
will also send Timothy speedily, as soon as he is enabled “to see the things concerning himself '’,”—
that is, the result of his Trial, at the imperial Tribunal, and his own future consequent movements.
If St. Paul had expected to remain much longer at Rome after the date of this Epistle,
he would probably have despatched Timothy immediately, in order that he might receive at
1 Phil. i. 7. 13, 14. 17. § ii, 19.
2 i, 13, where see note. 9 ii, 23,
3 iv. 22. 10 j, 23— 26.
4ὶ 24—26; ii. 2. 1 ii, 24
8. Acts xxiv. 27; xxv. 10. 26; xxvii. 1. 12 ij, 25—28.
§ See below, the Introdaction to the Epistles to Timothy. 15 ii, 23,
1 See ii. 25—30; iv. 18.
INTRODUCTION. 333
Rome that report concerning the spiritual state of the Philippians, which he was very anxious
to have '.
But he awaited the decision of his cause, in order that he might apprise the Philippians of the
result, and in order also, that having arranged his own plans, he might inform Timothy of the place
where he may find him, and to which Timothy is to come, with the report which the Apostle
desires to receive of the Philippians through him.
3. In the other Epistles written during his two years’ detention at Rome, the Apostle has still
with him some of the companions and fellow-labourers who had accompanied him from Czsarea to
Rome, or had followed him to Rome. Such were Luke, Aristarchus’, Tychicus, Epaphras, Marcus’.
But none of these are mentioned in ¢his Epistle, as now with him. Tychicus had gone to Asia with
the Epistles to the Ephesians and Colossians‘. Mark had probably gone to Asia‘. No person but
Timothy is mentioned in this Epistle as present with the Apostle; and it is expressly said that no
other of his companions and fellow-workers was now with him *.
III. Indeed, it seems probable from internal evidence, that the Epistle to the Philippians was
written after the hearing of the Apostle’s cause in the presence of the Emperor and his Assessors,
and in the interval between that hearing and the public declaration of the sentence, by which he
was eventually set at liberty ’.
IV. These considerations are illustrated, and this conclusion is confirmed, by the substantial
similarity, combined with certain circumstantial variations (harmonizing with the differences
respectively of St. Paul’s two imprisonments at Rome), between this Epistle to the Philippians,
and that Epistle which was the last of all the Epistles written by him, viz. the Second Epistle to
Timothy.
Both these Epistles were written from Rome. Both were written by St. Paul when in prison.
The Epistle to the Philippians was written at the close of his first imprisonment, when he had
an immediate prospect of release by acquittal.
The Second to Timothy was written at the close of his second imprisonment, when he had an
immediate prospect of release by death.
The substantial resemblances between these two Epistles, and also their circumstantial differ-
ences, may be seen in the following passages among others. Compare—
Phil. i. 283—25. 2 Tim. iv. 6.
τὴν ἐπιθυμίαν ἔχων εἰς τὸ dvadioa.... καιρὸς τῆς ἐμῆς ἀναλύσεως ἐφέστηκε.
οἷδα ὅτι μενῶ καὶ συμπαραμενῶ πᾶσιν ὑμῖν.
My desire is to depart; but I know that I The season of my departure is now come.
shall remain, and remain together with you all.
Phil. ii. 17. 2 Tim. iv. 6.
εἰ καὶ σπένδομαι. ᾿Εγὼ γὰρ ἤδη σπένδομαι....
“«ΧΡῚ am poured out ;” put hypothetically. “Tam now being poured out.”
Phil. ii. 18, 14. 2 Tim. iv. 7.
Where he is describing his being still in the I have now finished my course, and the crown
course, not having attained the goal. of glory is laid up for me.
Compare also the conclusions of both these Epistles.
Phil. iv. 20. 2 Tim. iv. 18.
τῷ Θεῷ καὶ Πατρὶ ἡ δόξα εἰς τοὺς αἰῶνας τῶν ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων ....
αἰώνων .... ἡ χάρις τοῦ Κυρίου ᾿Ιησοῦ μετὰ trod Ὁ Κύριος Ἰησοῦς μετὰ τοῦ πνεύματός σου.
πνεύματος ὑμῶν.
Thus these two Epistles stand in a peculiar relation to each other, to St. Paul and to
Christendom.
1 Phil. ii. 19. 5 Col. iv. 10.
3 Col. iv. 10.14. Acts xxvii. 2. 6 ii 20.
3 See Col. iv. 7. 10. 12. Phil. 23. Eph. iv. 21. 7 See note on i. 13.
4 Eph. i. 21; iv. 7.
334 INTRODUCTION.
The Epistle to the Philippians may be regarded as the Apostle’s farewell Epistle to the Gentile
Churches. Accordingly, we find in it a compendious summary, and brief recapitulation of what
he had already delivered to the Churches in his other Epistles ',
In the Second Epistle to Timothy, he delivers a parting charge and spiritual legacy to his
beloved son in the faith, the Bishop of Ephesus, and to other chief Pastors, whom he had set over
the Churches founded by him.
In the former, that to the Philippians, he declares his desire to die, and yet his willingness to
live, In the latter, the Second Epistle to Timothy, he exulta in the prospect of approaching mar-
tyrdom. In the one he takes leave of the Flock; in the other, he bids adieu to the Shepherds. In
both he ascribes glory to God for ever and ever; and he pronounces an Apostolic Benediction on all
Christian Churches and Pastors in the Name of the Lord Jesus Christ, for Whom he had lived, and
for Whom he died, and with Whom he longed to be for evermore.
) See particularly iii. 1, and note there.
ΠΡΟΣ ΦΙΛΙΠΠΗΣΊΙΟΥΣ.
J. |} ΠΑΥ͂ΛΟΣ καὶ
a1Cor.1. 2.
Ὁ Τιμόθεος, δοῖλοι Χριστοῦ ᾿Ιησοῖ, πᾶσι τοῖς ἁγίοις ἐν λον 1s.
1 Cor. 16. 10.
Χριστῷ ᾿Ιησοῦ τοῖς οὖσιν ἐν Φιλίπποις, σὺν ἐπισκόποις καὶ διακόνοις, 3 “ χάρις 2 Cor. ΚΊ,
ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς ἡμῶν καὶ Kupiov Χριστοῦ ᾿Ιησοῦ.
Πρὸς Φιλιππησίον:) So A, Β, D, E, F, G. D, E, F, G
prefix ἄρχεται.
Ca. I. 1. Παῦλος] Paul. Why does he not add the title of
Apostle? He does so in all his other Epistles, except the two
earliest (to the Thessalonians), and to the Hebrews, and to Phile-
mon, for which omissions there were special reasons. See
1 Thess. i. 1. Philem. 1, and Heb. i.
Probably this may be ascribed to his modesty, and also to
his love. This was the last Epistle that he wrote to a Gentile
Church ; he was now Paul the aged, and had almost ran his
Apostolic race. He was still an Apostle to Timothy and Titus
(1 Tim. i. 1. Tit. i. 1. 2 Tim. i. 1), and had an Apostolic
charge for them. But he had done his work, for the Churches of
Asia and Greece. He was now like Aaron before his death,
laying aside his sacred garments, in order that others might wear
them (Num. xx. 28). He would not magnify himself; but the
nearer he was to heaven the more lowly he would be. He would
divest himself of his official dignity, and leave behind him an
example of self-abasement after a life of self-denial and self-
sacrifice for Christ.
Io like manner, the beloved disciple, St. John, who was
privileged in some respects above the rest, lays aside the title of
Apostle, and calls himself ‘‘the elder,” or simply “ John.”
(2 John 1. 3 John 1. Rev. i. 1. 4. 9; xxii. 8.)
Besides, St. Paul was writing to the Philippians, of whose
love he was well assured. He had no need to speak to them in
the tone of authority, or to stand on his Apostolic dignity in
addressing them. He would, therefore, lay aside his official title,
and show his affection towards them by not writing to them as an
Apostle, but as a friend and a father.
It may also be worthy of consideration whether St. Paul had
not now constituted Epaphroditus to be the Chief Pastor and
Apostle of the Philippians. He gives Aim the title of their
Apostle in ii. 17 ; and Theodoret and others of the ancients affirm
that he had been appointed to be their Bishop, and that the chief
spiritual authority over them was now committed to him as the
successor of the AposUe in that city. See below, note on σὺν
ἐπισκόποις.
— καὶ Τιμόθεος] and Timotheus. At the commencement of
both the Epistles to the other Macedonian Church, Thessalonica,
another name is inserted between those of St. Paul and Timothy,
viz. the name of Silvanus or Silas. And he had been St. Paul’s
chief fellow-labourer at Philippi, as well as at Thessalonica. See
If, therefore, the Epistle to the Philippians had been written
at the same time as the two to the Thessalonians, the name of
Silvanus would doubtless have been associated with that of Paul
and Timothy.
But this Epistle was written at the close of St. Paul’s first
imprisonment at Rome. See above, Introduction to this Epistle,
. 332.
Then Timothy was with him, and accordingly is associated
with him at the commencement of this Epistle, and of that to the
Colossians and Philemon written about the same time.
But Silas was not with him then. Indeed it is observable,
that after St. Paul’s first visit to Corinth, and soon after his first
ο Rom. 1. 7.
1 Pet. 1. 2.
visit to Philippi (Acts xviii. 5), the name of Sélae or Silvanus
never occurs in the Acts of the Apostles, nor is he mentioned in
any Epistle of St. Paul written after that time, as present with
him. Indeed it disappears altogether from the Apostolic his-
to
Here, then, is a remarkable coincidence of a negative
kind between the Acts of the Apostles and the Epistles of St.
Paul.
This coincidence derives additional interest from the in-
9
That then became of Silas ?
From a hint casually let fall in another part of the New
Testament, it appears probable, that he laboured, perhaps with
St. Mark, among the Asiatic Churches, to which Mark seems to
have been known (Col. iv. 10. Philem.24. 1 Pet. v. 13, com
with 1 Pet. i. 1), especially the Jewish Christians, to whom Silas
would be acceptable, from his connexion with Jerusalem (cp. Acts
xv. 22), and was associated with another Apostle, St. Peter, who
mentions him with δέ. Mark, and characterizes him as ‘the
faithful brother, Silvanus.” (1 Pet. i. 12.)
Such coincidences as these are not undeserving of notice.
A forger who had before him St. Paul’s two Epistles to the Thes-
salonians—the first written of the Epistles—and who saw the
name of Silvanus there associated with that of St. Paul, and even
taking precedence of that of Timothy, would hardly have failed to
give him a place in other Epistles, especially in an Epistle to an-
other Church in Macedonia.
The simultaneous evanescence of the name of Silas from the
Acts and the Epistles, is also a silent evidence of the consistency
and authority of both.
— ἐν Φιλίπποι:) in Philippi. On the history and character of
Philippi, and on the labours and sufferings of Paul and Silas
there, about ten years before the date of this Letter, on the occa-
sion of his first visit, see above, notes on Acts xvi. 12—40;
xvii. 6.
St. Paul paid another visit to Philippi, and spent an Easter
there, in his journey from Corinth to Jerusalem with the alms for
the poor Christians there (Acts xx. 6), soon after he had written
the Epistle to the Romans, and about four years before the date
of this Epistle.
S. Polycarp, disciple of St. Jobn, and Bishop of Smyrna,
early in the second century wrote an Epistle, still extant, to the
Philippians, at their request, in which he refers to this Epistle of
St. Paul. He there says (cap. 3), Neither I, nor any like me,
can keep pace with the wisdom of the blessed and glorious Paul,
who, being with you in the presence of those who then lived,
preached the Word of Truth with zeal and soundness; and when
absent, wrote an Epistle (ἐπιστολὰς, cp. Acts ix. 2. 1 Cor.
xvi. 3. 2 Cor. x.9. 11. Cp. Polye. Ep. 11) to you, by which, when
you study it, you will be able to be built up into the Faith that
has been given you, which is the mother of us all, if Hope
follows, and Charity, both toward God, and Christ, and our
neighbour, leads the way.
— σὺν ἐπισκόποις] with the episcopi, viz. with those of the
second order of Ministers, who were called Πρεσβύτεροι, or elders,
on account of their age and dignity, and were also called ’Exlonowo:,
or overseers, because they oversight of the flock. See Chrys.
336
d Rom. 1. 1, 10.
1 Cor. 1. 4.
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PHILIPPIANS I. 3—11.
34 Εὐχαριστῶ τῷ Θεῷ pov ἐπὶ πάσῃ τῇ μνείᾳ ὑμῶν, 4 πάντοτε ἐν πάσῃ
δεήσει μου ὑπὲρ πάντων ὑμῶν μετὰ χαρᾶς τὴν δέησιν ποιούμενος, ὅ " ἐπὶ τῇ
κοινωνίᾳ ὑμῶν εἰς τὸ εὐαγγέλιον ἀπὸ πρώτης ἡμέρας ἄχρι τοῦ νῦν, © ' πεποιθὼς
ὑμῖν ἔργον ἀγαθὸν ἐπιτελέσει ἄχρις ἡμέρας
Χριστοῦ ᾿Ιησοῦ" 7 * καθώς ἐστι δίκαιον ἐμοὶ τοῦτο φρονεῖν ὑπὲρ πάντων ὑμῶν,
διὰ τὸ ἔχειν με ἐν τῇ καρδίᾳ ὑμᾶς ἕν τε τοῖς δεσμοῖς μον καὶ ἐν τῇ ἀπολογίᾳ
καὶ βεβαιώσει τοῦ εὐαγγελίου συγκοινωνούς μον τῆς χάριτος πάντας ὑμᾶς
8% Μάρτυς γάρ μον ἐστὶν ὃ Θεὸς, ὡς ἐπιποθῶ πάντας ὑμᾶς ἐν σπλάγχνοις
91 Καὶ τοῦτο προσεύχομαι, ἵνα ἡ ἀγάπη ὑμῶν ἔτι μᾶλλον καὶ μᾶλλον περισ-
σεύῃ ἐν ἐπιγνώσει καὶ πάσῃ αἰσθήσει, 19} εἰς τὸ δοκιμάζειν ὑμᾶς τὰ διαφέροντα,
ἵνα ἦτε εἰλικρινεῖς καὶ ἀπρόσκοποι εἰς ἡμέραν Χριστοῦ, |! " πεπληρωμένοι καρ-
πὸν δικαιοσύνης τὸν διὰ ᾿Ιησοῦ Χριστοῦ εἰς δόξαν καὶ ἔπαινον Θεοῦ.
and Theodoret here, who affirm that Epaphroditus, who was
then with St. Paul at Rome, and therefore was not addressed in
the Epistle, and whom he calls their ᾿Απόστολος (ii. 25), was
their Chief Pastor ; and so Blunt, Early Church, p. 81.
According to this ancient Exposition, we have three orders
of Christian Ministers at Philippi :
1. Epaphroditas, the successor of the Apostle at Philippi.
2. Presbyters under him, here called ᾿Επίσκοποι, as overseers
of the flock.
3. Deacons. °
Theodoret says (on 1 Tim. iii.), that in the Apostolic age
‘“‘they called the same persons by the two names, Πρεσβύτεροι,
Elders, and ᾿Επίσκοποι, Episcopi or Overseers; and that the
Persons who are nov (i.e. in the fifth century) called ᾿Επίσκοποι,
were then called ᾿Απόστολοι, Apostles. But in course of time
they reserved the name of Apostle to those who had been truly
such (viz. those sent by Christ), and gave the name Episcopus to
those who had been formerly called Apostles. Thus (adds
Theodoret) Epaphroditue was the Apostle of the Philip-
pians.”
See below, on 1 Tim. iii. 1, 2, where other reasons are ad-
duced for the opinion that the word ἐπίσκοποι is here applied to
the second order of Ministers in the Church of Philippi; and
this opinion seems most probable, even after the elaborate argu-
ment of Bp. Pearson (Vind. Ignat. ii. 13, p. 5834— 575), who con-
nects the words σὺν ἐπισκόποις with Παῦλος καὶ Τιμόθεος.
The opinion of Theodoret, that Epaphroditus was the Chief
Pastor of Philippi, with the two orders of Presbyters and Dea-
cons under him, is entitled to careful consideration.
It had been the Apostle’s usage from the beginning to ordain
Presbyters in every Church. (Acts xiv. 23.)
The Apostle may also have already placed some person at
Philippi as Chief Pastor over the Presbyters there, as he after-
wards placed Timothy at Ephesus, and Titus in Crete; and this
person may have been Epaphroditus,
St. Paul was now approaching the end of his Apostolic career,
and he would naturally be anxious to provide for the spiritual
oversight, after his own departure, of the Churches which he
had founded. As Moses appointed Joshua to fill the place which
he himself was about to vacate (Deut. xxxi. 7—23); as Kings at
the close of their reign have been accustomed to name their
successors; as the great Conqueror of the East, the son of that
king from whom Philippi derived its name, distributed, before
his death, his own dominions among his Generals, s0 the Apostle
of the Gentiles, at the end of his career, would now probably be
disposed to delegate his own Apostolic functions to several
persons, whom he set as his successors over special portions of his
own spiritual province.
The Church of Philippi was one of the first that had been
founded by St. Paul; and it was one which, from the affectionate
regard that it had shown to the Apostle from the beginning of
his ministry (iv. 15, 16), was specially entitled to his paternal
attention ; and would be one of the best qualified, by its ripeness
in Christian virtue, to receive such a settled form of Church-
Government, as the a designed to leave behind him, and
would be one of the best disposed to co-operate with him in
giving stability to such a system of Church-Polity.
It is therefore probable, that one of the first examples of
Diocesan Episcopacy—that is to say, an ecclesiastical form of
Government, in which a Chief Pastor, succeeding the Apostles in
their ordinary spiritual functions, has under him two other orders
of Ministers, namely, Priesta and Deacons, and has the oversight
of them, and of the people in a particular City and its precincts
(xapoixla)—was exhibited to the world at Philippi.
8. ἐπὶ πάσῃ τῇ μνείᾳ ὑμῶν] on the whole of my remembrance
of you, intimating the whole of his recollections were en-
aie those of joy, unalloyed by any admixture of regret or disap-
robation.
᾿ 6. ἐπὶ τῇ κοινωνίᾳ ὑμῶν εἰς τὸ εὐαγγέλιον) for your com-
munion toward the Gospel,
(1) by your incorporation into the fellowship of the body of
ist
,
(2) by your continual indwelling in it by faith and love, and
harmonious co-operation with it and its Ministers in sympathy
and suffering, and affectionate contribution towards its spiritual
life by almagiving and prayers. See iv. 15. Rom. xii. 13;
xv. 17. 2 Cor. viii. 4. Heb. xiii. 6.
See Chrys. and Theophyl. here, who say, How did the
Philippians thus communicate? By acts of love to St. Paul,
and by thus associating themselves in labours and sufferings for
the Gospel, and so communicating with Christ. Cp. Matt.
x. 40, and the explanatory word συγκοινωνοὺς in νυ. 7 here.
— ἀπὸ πρώτης ἡμέρας---ἄχρις ἡμέρας Χριστοῦ) from ‘ the first
day’—a happy expression, as marking the beginning of their new
life. From first day their view is extended to the Day of
Christ, the Last Day ; or, in other words, from their first Resur-
rection to spiritual life, even to their second Resurrection to life
Everlasting. Cp. Rey. xx. 5, 6—12, 13. John v. 25.
1. ἔν τε τοῖς δεσμοῖ:--- ὄντα: inasmuch as both in my bends,
and in the defence and confirmation of the Gospel, you all are
my partners in my grace.
He says ‘partners in grace,’ because (as he expresses it in
τ. 29) not only to believe in Christ, but also to suffer for Him,
was freely given them as a grace (ἐχαρίσθη). Theodoret.
The proof of their partnership in his was shown by
their kindness towards the Apostle at Rome (iv. 10), now that
he was a prisoner for Christ, and His Ambassador in bonds.
(Eph. iii. 1; iv. 1; vi. 20. Philem. 9.)
— ἀπολογίᾳ) my public defence. See on συ. 13.
8. ἐν σπλάγχνοις Χριστοῦ *Incot] in the bowels of Christ
Jesus, with Whom I am inco ted, and‘in Whom I dwell, and
He in me, so that He lives in me (Gal. ii. 20); and I yearn for
you with His love, even with the σπλάγχνα Θεοῦ. Cp. Luke
‘i, 71. “Induimus et quasi transformamur in viscera Christi cam
Ejus misericordiam, compassionem et amorem induimus.”” 4
Lapide.
. προσεύχομαι, ἵνα] J pray that—. The ἵνα marks both the
subject and object of the prayer. v. 18; vii. 26; viii.
22; xiv. 35. Luke viii. 31. 1 Cor. i. 10; xvi. 12. 2 Cor. ix. 5.
Winer, p. 300.
10. δοκιμάζειν τὰ διαφέροντα] to approve the things that are
excellent ; literally, that differ by superiority. See Rom. ii. 18.
— εἰλικρινεῖς καὶ ἀπρόσκοποι) pure and without offence. Two
things ere here predicated of them; first, that they are pure;
and, secondly, that they do not trip and stumble in their is.
tian course, are not offended and scandalized by suffering, or by
evil examples.
It required no ordinary discrimination and intelligence on
PHILIPPIANS I. 12—14.
337
12 Twookew δὲ ὑμᾶς βούλομαι, ἀδελφοὶ, ὅτι τὰ κατ᾽ ἐμὲ μᾶλλον εἰς προκοπὴν | ch. 4. 22.
τοῦ εὐαγγελίον ἐλήλυθεν, dare τοὺς δεσμούς pou φανεροὺς ἐν Χριστῷ τ" Ἐρ). 3.15.
4 6 ἐν ὅλ, a ΄“΄ ᾿ a λι ~ A, 14 2 ‘ ‘ Nei Col. 4. 4.
γενέσθαι ἐν ὅλῳ τῷ πραιτωρίῳ, καὶ τοῖς λοιποῖς Tact καὶ τοὺς πλείονας FFntsc's, 2.
the part of the Philippians in approving the things that were ex-
cellent, not to stumble at, and to be staggered by, the things
which had happened to St. Paul.
had seen the Apostle delivered by a miracle from
prison in their own bgt Mec ir xvi. 26), and yet he has now been
imprisoned again; he lain in prison for two years at Ce-
sarea, and now he is in prison at Rome. And they hear of no
miracle wrought to deliver him from his bonds. How was this to
be explained? Was he now deserted by the Power which once
had rescued him at Philippi ?
The Apostle, therefore, might well warn them not to stumble
and be perplexed by what they heard: well might he assure them
that all that had befallen him had tended ‘to the furtherance of
the Gospel,” and that the chains by which he was bound were
LS είσυβιθαια in God’s hands for manifesting the Gospel to the
World.
On the word εἰλικρινὴς = καθαρὸς, ἄδολος, ἀμιγὴς (Hesych.,
Suid.), see on 1 Cor. v. 8; and on ἀπρόσκοπος = ἀσκανδάλιστος
(Hesych.), cp. Acts xxiv. 16.
11. καρπὸν---τόν] So the majority of the MS. authorities, and
80 Griesb., Scholz., Lack., Tiseh., Αἰ, Ellicott. The Vatican
MS. omits τόν. Elz. has καρπῶν---τῶν. On καρπὸς δικαιοσύνης,
see James iii. 18.
12. Γινώσκειν---εἰς προκοπὴν τοῦ εὐαγγελίον] For an historical
demonstration of the striking truth of this assertion of the Apostle,
see above on Acts xxv. 23.
Indeed this sentence might form a motto not only to the
Book which records his sufferings, but also to the History of
the Church. Cp. Introduction to the Acts of the Apostles, p.
xix—xxiv.
18. ὥστε---δεσμούς μου] so that my bonds have been made
manifest in Christ: that is, as laid on me in Him, and for His
sake, and not for any crime of mine; so that I am His prisoner
(Eph. iii. 1. Philem. 1. 9), and my bonds are the bonds of the
Gospel. aden. 13.)
— ἐν ὅλῳ τῷ πραιτωρίῳ] in the whole of the Pratorium.
These words have occasioned much discussion.
With a view to the right interpretation of them, it may be
remembered—
(1) That the other prisoners who were conveyed to Rome
with St. Paul (Acts xxvii. 42), were delivered by the Centurion,
who escorted them, to the στρατοπεδάρχης, or Commander of
the Camp, the Prafectus Pretorio at Rome. Acts xxviii. 16.
(2) But St. Paul, probably on account of the impression
which he had evidently made on the mind of the Roman Cen-
turion of the Augustan Band (xxvii. 43), already prepossessed in
his favour (xxvii. 3) by his presence of mind and language in the
storm (xxvii. 21—26), and ἐν his miracles at Malta (xxviii. 7—9),
was treated with greater consideration than the other prisoners
(xxviii. 16), and was allowed to dwell apart by himself with a
soldier that guarded him, and occupied a lodging (ξενίαν, xxviii.
23) or private hired apartment of his own (ἴδιον μίσθωμα) at
Rome, and was enabled to send for the principal Jews three days
after his arrival (xxviii. 17), and to receive them there, and as
many as would come to him; and that he abode there two whole
years, preaching the kingdom of God, and the things concerning
Lord Jesus Christ, with all boldness, no man forbidding him.
(xxviii. 30, 31.) :
(3) Such is the narrative of St. Luke. To it St. Paul adds
here, that “his bonds were made manifest in the whole of the
Pretorium, and to all the rest.'’ And he also says in iv. 22,
* All the Saints salute you, particularly they who are of the
household of Casar."
(4) What then does St. Paul here mean by the word Pra-
dorium ?
Chrysostom, Theodoret, Theophylact, Primasius, and the
main body of ancient Expositors, understand by that word the
Royal Residence of the Emperor Nero, which was on the Palatine
Hill, on the South of the Forum at Rome.
(5) But since the time of Perizonius (a.p. 1690) it has
been affirmed by many learned writers, that by the word Pre-
torium St. Paul does not designate the Palace of the Emperor
within the City and on the Palatine Hill, but that he means
thereby the Camp of the Pretorian soldiers, or Body Guard of
the Emperor, who were quartered on the N. κ. of the City of
Rome, outside the Wall beyond the Quirinal Hill.
This opinion has been maintained with much ingenuity,
especially by a learned writer in the ‘‘ Journal of Classical and
Sacred Philology,’ Cambridge, No. X. Art. iii.
Von. IL.—Parr III.
(6) It has been affirmed by other writers that Pretorium
here means only the Barrack of the Pretorian Guards attached
to the Residence of the Emperor in the Capital.
(7) But neither of these latter opinions ap to be correct.
As to the foriner of the two, it seems to have been assumed
too confidently, that St. Luke says that St. Paul was committed
to the Commander in Chief of the Pretorian Guard, orparo-"
πεδάρχης (xxviii. 16), in order that he might be confined in the
Pretorian Camp.
There is nothing in St. Luke’s narrative which justifies such
ἃ supposition.
A distinction was made between St. Paul and the other pri-
soners (v. 16), and he was allowed to dwell by himself in a feria,
or μίσθωμα, and to receive all who came to him.
(8) It has also been too easily taken for granted, that the
word Pretorium must mean the Pretorian Camp, or Barrack.
But this word Pretorium occurs in seven other places of the
New Testament, and in none of those does it mean a camp, but in
all of them it signifies the residence of a King (Acts xxiii. 35), or of
the Representative of a King, τ raged in his military and ju-
dicial, or, in Roman language, his pretorian, character. Seo
Matt. xxvii. 27. Mark xv. 16. John xviii. 28 bis, 33; xix. 9.
In this sense the word is used in Acts xxiii. 35. So also
classical writers of St. Paul's age use the word ; as, for instance,
Virgil (Georg. iv. 75) speaks of the Pretoria as the royal
residence: “ Et circa Regem atque ipsa ad Pretoria dense Mis-
centur.” And Juvenal says (x. 161), in the same sense, “ sedet
ad Pretoria Regis.’ And in Suetonius (Aug. 63, 72, Calig.
37, Tit. 8) the word Pretorium is employed in the same sense
as ‘ palais’ and ‘ palazzo’ in modern times. In Zonaras’ Lex. we
find πραιτωρίῳ = παλατίῳ, and in the Acta Thome, pp. 8. 30,
31. 33, ed. Thilo. Wieseler, p. 405.
(9) Further, special salutations are sent in this Epistle from
those Christians who were of Cesar's household (iv. 22); and this
appears to confirm the supposition that the apartment in which
St. Paul dwelt was not in the extramural Barrack of the Preetorian
Guards, but was connected with the Imperial Residence on Mount
Palatine in the heart of the Roman Capital.
(10) But it may be asked,
Why then does he not say that his bonds were made mani-
fest in Christ, ἐν ὅλῳ τῷ παλατίῳ, or ἐν ὅλοις τοῖς βασι-
λείοις) Why does he use the word Pretorium ?
Because it was not with Cesar, as residing in a Court, that
St. Paul had to do; but he was brought before Cesar as the
Sovereign Power, who “bare the sword”? (Rom. xiii. 4), in his
military and judicial capacity.
St. Paul had appealed unto Cesar, and to Cesar he was
sent. It was to the Imperator in his Pretorium, and not to
the Prince in his Palace; it was to Cesar as the World’s Prator
(for such he was, and therefore all the Legates of the Emperor's
Provinces were called Propretors. Dio, liii. 13), and as having
the prerogative of final izance and judieature in all causes of
Appeal, that St. Paul was sent by Festus from Cesarea to Rome.
Cp. Acts xxv. 2]. 25—27.
(11) Yet, further; it was in the Tribunal of Cesar, sitting
as Supreme Judge of Appeals in his Preetorium on the Palatine
Hill (Dio, lvii. 7), that St. Paul was actually tried. Cp. the
authorities quoted by Howson, ii. p. 541—543.
(Ὁ This interpretation is that which (as has been already
observed) was generally received by Christian Antiquity, and has
recently received the approval of the able and learned Author of
the “ History of the Romans under the Empire,” Vol. vi. p. 268,
note.
(13) If it is the true bead panna (as the Ancient Church
believed), then it may be , that it has the advantage of sug-
gesting some interesting and heart-stirring reflections, which
would be marred by recent expositions.
St. Paul’s Divine Master had been arrested by the Jews,
and had been delivered up to the Romans, and stood in bonds at
Jerusalem, arraigned before Csesar’s tative in his Pre-
forium. Matt. xxvii. 27. Mark xv. 16. John xviii. 28. 33;
xix. 9.
St. Paul himself had been arrested by the Jews, and was now
in bonds for his Master, arraigned before Cesar himeelf in his
Pretorium at Rome.
It would have been an inexpreasible comfort to the Apostle
to be thus made like unto Christ.
Next, it would have been hardly worth while ὡς St. Paul to
x
398 PHILIPPIANS I. 15—17.
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2 , Ν , A
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αὶ, :
&4.6,7. θλίψιν ἐγείρειν τοῖς δεσμοῖς pov.
€ell the Philippians that his bonds were made manifest in the | φθόνος and ἔρις are specified as associated with the teaching of
whole of the soldiers’ barracks oulside the city wall. those who do not consent to ‘‘the doctrine according to god-
But it was very important for him to declare in this Epistle, | liness.”
designed for them and for all Churches of the world, that his suf- 16. of μὲν ἐξ ἀγάπη----δεσμοῖς pov] This is the order of the
ferings for Christ, and with them the tidings of the Gospel, were | paragraphs in the majority of the best MS. authorities, and s0
made manifest in the heart of Rome, the World’s Metropolis, and | Griesb., Scholz., Lach., Tisch., Alf., Ellicott.—Els. inverts it,
even in the royal residence of its Sovereign. putting of μὲν ἐξ ἀγάπης in the first place.
It was also a striking fact, that after his bonds had been The sense is, They who out of love proclaim Christ, do so
already made manifest in Christ in the Predorium of the Roman | because they know that I am set for the defence of the Gospel ;
Procurator, the Vicegerent of Cresar, at Caesarea, for the space | but they who proclaim Him out of partizanship, and not purely,
of two years (Acts xxiii. 35; xxiv. 27, see on Acts xxiv. 23, 24), | do so because they think thus to raise up affliction to my bonds.
those bonds were also made manifest at Rome, during a like On the sense of ἐριθεία, see above, Gal. v. 20.
space of two years, in the Pretorium of the Roman Cesar himself. Some expositors interpret of ἐξ ἀγάπης as equivalent to
Well might he say, that what had befallen him ‘had hap- | those that are of love, that is, who act on 8 principle of love; and
pened for the furtherance of the Gospel” (v. 12). of ἐξ ἐριθείας as tantamount to those that are of rivalry, that is,
Lastly, there was a remarkable propriety in the mention of | who act from a spirit of contentiousness. Compare Rom. ii. 8.
this fact in the present Epistle. This rendering is entitled to consideration, but it is not con-
It is addressed to the Church of Philippi, which was a Ro- | firmed by the Ancient Versions; and it would seem to intimate
man Colony in Macedonia (see on Acts xvi. 12), a Colony which | that the Christians at Rome were divided into two parties, either
bore the Roman title of Augusta Julia. of love toward, or partizanship against, St. Paul personally, and
The Philippians had listened to St. Paul’s preaching, and | that they acted on motives relative to himself in their announce-
had seen his miracles; they had witnessed his wonderful de- | ment of Christ.
liverance from prison by an earthquake in their city. (Acts xvi. Such an exposition seems hardly in keeping with the modesty
11—26.) They had acknowledged him as ἃ Roman Citizen. (Acts | of the Apostle.
xvi. 38.) But they had heard that he was now again a prisoner,
in their own Mother City, Rome.
Was he now forsaken by Christ? Was Christ not able to
defend him? They might be perplexed by such surmises as
these. See on σ. 10.
\
The sense of the passage appears to be rendered clearer by
considering οἷ, in the second member of the sentence, as a relative
pronoun (ot), and it is represented accordingly in the text.
17. οἰόμενοι θλῖψιν ἐγείρειν τοῖς 8. μου] thinking to raise up
affliction to my bonds.
It must therefore have been no small consolation to them, To understand this expression it must be remembered that
no slight confirmation of their faith (both as Romans and Chris- | though St. Paul was in bonds, yet he enjoyed much relaxation
tians), to learn that by means of this very imprisonment of their (ἄνεσιν) in his confinement (see Acts xxviii. 16. 30, 31); he did
own Apostle, the blessings of the Gospel had been communicated | not suffer that affliction which might have been expected in his
to the Royal Residence of their own Cesar, the supreme Mili- | condition; and what he complains of here, is, that his bonds were
tary Chief and Judicial Arbiter of the World, and had been dif- | made more rigorous and galliny by the agency of some who pro-
fused to others in the great Metropolis; and it must have been | fessed to be his friends.
with no small comfort that they now received greetings of Chris- The mention of the word ἐριθεία (properly ‘ mercenary parti-
tian affection communicated to them by St. Paul from “those of | zanship’) suggests that the false Teachers here mentioned acted
Casar’s household.” from venal motives; and he says that they preached οὐχ ἁγνῶς,
— τοῖς λοιποῖς πᾶσι] to all the rest. not holily, i.e. not in 8 pure love of truth, but with corrupt
How could St. Paul’s bonds have been made manifest to ali | minds and sinister views.
the rest of the world at Rome? He thus seems to describe that class of persons, who are de-
It could hardly be otherwise than by some public hearing of | scribed by him in another place as making a traffic of godliness
his cause. (1 Tim. vi. 5), and are there charged with fostering the passion
Appeals like his were heard by the Emperor in his Palace, | here mentioned, “envy and strife.” (1 Tim. vi. 4.)
and in this hearing the Emperor presided, and was assisted by Such Teachers as these would bring Christianity into dis-
Twenty Assessors, two of whom were the Consuls, and the reat | credit, and would entail hardships and afflictions on the Apostle’s
were high Functionaries of the City. (Dio, liii. 21.) bonds from the Authorities of Rome, being exasperated agai
After the Trial each Assessor delivered his opinion in writing | him, as if he were a preacher of a religion of insubordination and
to the Emperor, who, having read the several opinions in private, | sedition. Such persons would inflamethe passions of the multitude
afterwards pronounced Judgment. (Sueton. Nero, 15. Howson, | against their Rulers, and would irritate the Civil Magistrates
ii. 546.) against Christianity, and against its Apostle, by not qualifying
It seems probable that this Epistle to the Philippians was | the doctrines of Christ’s Sovereignty, and of Christian Liberty,
written in the inferval between the Trial and the Sentence. Equality, and Fraternity, with those reasonable restraints with
For (1) St. Paul here speaks of the sympathy of the Philip- | which those doctrines are always coupled and limited by St. Paul
pians with him in his ᾿Απολογία, or public defence. Cp. this | himself, especially in his teaching concerning the duties of sub-
forensic use of the word, Acts xxii. 1; xxv. 16. 2 Tim. iv. 16; | jects to Sovereigns, and of Slaves to their Masters, on which he
and ἀπολογοῦμαι, Acts xix. 33; xxiv. 10; xxv. 8; xxvi. 1, 2. 24. | specially dwells in his Epistles to Rome, and from Rome (Rom.
2) He is contemplating the nearness of the issue either for | xiii. 1—4, Eph. vi. 5—8. Col. iii. 22, and Philemon), and by
life or death (i. 21—24), and predicts the result of the trial. (v. 25.) | which he endeavours to disabuse the Heathen of the prejudices
(3) He hopes to send Timothy immediately, as soon as he | raised against the Gospel by his enemies, especially by the
sees what is the result, and says that he trusts to come soon to | Judaizing faction.
Philippi. (ii. 24.) The sense is well expressed by Primasius, who says that
And (4) he here asserts, that his bonds have been made mani- | ‘‘they preached for worldly lucre, and excited obloquy against
fest to ‘‘all the Preetorium,’’ and (as by a consequence of that | Paul by their preaching, and aggravated the sufferings of his
judicial manifestation) to ‘‘ all the rest” at Rome.
4. τοὺς zAclovas] the more part.
15. τινὲς μὲν κα] Some person indeed even. He does not |
bonds ;” and so Chrys., Theodoret, Theophyl.
The full development of this ἐριθεία or mercenary partizan-
ship and contentiousness of false brethren, is traced in St. Paul’s
Mean any of the brethren mentioned above, but some other | first Epistle to Timothy (vi. 1—6) and to Titus (i. 10—12;
parties, perhaps Judaizers, jealous of St. Paul’s influence; some 3 cp. ii. 9); and it is well known to have brought manifold afflic-
of those at Rome who may have been offended by the doctrines | tions on the first preachers of Christianity, and much odium on
propounded in his Epistle to the Church of Rome, where he now | the Gospel itself.
was. Cp. 1 Tim. vi. 4, where the feelings here described of — éyelpey] So A, B, Ὁ", F,G. Elz. ἐπιφέρειν.
PHILIPPIANS I. 18—24.
839
᾿18 Τί γάρ; πλὴν παντὶ τρόπῳ εἴτε προφάσει εἴτε ἀληθείᾳ Χριστὸς καταγ-
γέλλεται, καὶ ἐν τούτῳ χαίρω, ἀλλὰ καὶ χαρήσομαι.
19° Οἷδα γὰρ ὅτι τοῦτό μοι ἀποβήσεται εἰς σωτηρίαν διὰ τῆς ὑμῶν δεήσεως, ο 3 ον...
\ > , lel ta 3 aA A 20 P ‘ ‘ > ao 14 Ro 6.5.
καὶ ἐπιχορηγίας τοῦ Πνεύματος ᾿Ιησοῦ Χριστοῦ, 33" κατὰ τὴν ἀποκαραδοκίαν P Bom. 6. 5.
καὶ ἐλπίδα μου, ὅτι ἐν οὐδενὶ αἰσχυνθήσομαι, ἀλλ᾽ ἐν πάσῃ παῤῥησίᾳ, ὡς πάν-
τοτε, καὶ νῦν μεγαλυνθήσεται Χριστὸς ἐν τῷ σώματί μου, εἴτε διὰ ζωῆς εἴτε διὰ
θανάτον.
2] 4 3 Ὶ Ν᾿ ΝΥ aA δ A Ν > aA 4 2 3 LY Q aA
Ἐμοὶ yap τὸ ζῇν Χριστὸς, καὶ τὸ ἀποθανεῖν κέρδος. 3 Εἰ δὲ τὸ ζῇν ἐν gi cor. 1.50.
σαρκὶ τοῦτό μοι καρπὸς ἔργου, καὶ τί αἱρήσομαι οὐ γνωρίζω, 38 " συνέχομαι
ἐκ τῶν δύο, τὴν ἐπιθυμίαν ἔχων εἰς τὸ ἀναλῦσαι, καὶ σὺν Χριστῷ εἶναι, πολλῷ *™™
& 6. 14.
δὲ r Sor. 5. 8.
4. 6,
γὰρ μᾶλλον κρεῖσσον" 3 τὸ δὲ ἐπιμένειν ἐν τῇ σαρκὶ ἀναγκαιότερον St ὑμᾶς.
18. Τί γάρ ;--- χαρήσομαι)] What then? Notwithstanding, in
every way, whether in pretence or truth Christ ie preached, and
therein I do rejuice, yea and I will rejoice. This text has been
sometimes alleged as an apology for preaching in Schism.
But it may be doubted whether St. Paul is here speaking of
arr ia preaching at all. Cp. Blunt on the Early Fathers,
a But even if this be admitted, it may be remarked that these
persons preached Christ, and that St. Paul approved the preach-
ing of Christ; but St. Paul did not, in any respect, approve the
preaching in strife. On the contrary, he teaches that envy and
strife are carnal (1 Cor. iii. 3); and in the next chapter of this
Epistle (ii. 3) he says, using the same word as here, “ Let no-
thing be done through ἐριθεία :᾿ and St. James says, using again
the same word, that ‘‘where there is ἐριθεία, there is every evil
work’’ (James iii. 14. 16); and “if ye have bitter envying and
ἐριθεία in your hearts, this wisdom is earthly, sensual, devilish.’’
See 8. Chrysostom’s Sermon on this text, v. p. 410, ὑγιὲς ἦν τὸ
δόγμα, ἑαυτοὺς δὲ ἀπολλύουσιν ἐκεῖνοι ἐξ ἀπεχθείας κηρύτ-
τοντες. ‘Quod fecit malé, non preedicat de Cathedra Christi;
inde leedit, unde mala facit, non unde bona dicit ; ciim audis bona
dicentem, ne imfteris mala facientem.” August. (Tractat. in
Joann. xlvi.) Cp. Aug. Serm. 101 and 137. ‘ Novit Dominus
de malis bené operari, et ud meam omnia salutem gubernat ; et
adversa vertit in prospera.’’ Primasius. Whatsoever we do with-
out religious affection is hateful in God’s sight, who is therefore
said to respect adverb: more than verbs—and the mind ap-
ae oo to God, not by doing, but by doing well. Hooker
» lxii. δ).
21. "Ἐμοὶ τὸ (ἣν Χριστός} ‘Nulla voluntas mihi vivendi est,
nisi ut corpus Ejus edificem.” Primasius.
— ἀποθανεῖν xépSos] fo die is gain. Because I shall then
have a nearer fruition of the presence and glory of Christ (v. 23).
The language of one who soon afterwards wrote to the
Christians of the city where St. Paul now was, and died a martyr
at Rome, and who is expressing his ardent desire for martyrdom,
may be compared here, ‘‘ Suffer me to be the food of wild beasts,
that I may attain unto God. σῖῦτός elu: τοῦ Θεοῦ «.7.A. Ido
not command you, as Peter and Paul did; they were Apostles,
Iam condemned. They were freemen, I am only a slave... .
Suffer me to die. Pardon me in this; I know what is best for
me. Now I begin to be a disciple. Let nothing that is seen or
unseen envy me the joy of being Christ’s. Fire and the Cross,
the assaults of wild Beasts, lacerations, distractions, and disper-
sions of my bones, the crushing of my joints, the grinding of my
whole body— welcome, welcome, to them all—so that I may gain
Him! I covet not kingdoms of earth. I long to die into
Chriat Jesus, rather than to be king of the World. Him I seek,
Who died for me; Him I long for, Who rose again for me.
Now my birth is near. Forgive me, brethren; do not hinder me
from being born; do not desire that I should die—I who desire
to be God’s. Allow me to emerge into the pure light; when
I shall arrive there, I shall be a man of God. Suffer me to be
an aa of the Passion of my God.” δ, Ignatius (ad Rom.
4—6).
22. εἰ δὲ τὸ (ἣν ἐν σαρκὶ τοῦτό μοι καρπὸς ἔργου] I have said,
that to me to live is Christ; that is, my life, as long as it is
to me, consists in being one with Him, and in living in
Him, by Him, and for Him, and in doing His work, and in pro-
moting His glory.
T have also said, that to me to die is gain; for when I die,
T hope to have a nearer and fuller enjoyment of His presence.
But if to live in the flesh, if even this, I say, is not to me
and others a barren thing, but ἐφ the very fruit of labour ; that is,
if the essence of that fruit is in my life, and if that life is, as it
were, 8 productive tree, upon which the rire fruit of’ Apostolic
labour grows, and that fruit is ministerial to the everlasting
health of ofhera, as well as to my own, then I even wot not which
I ought to choose, whether to die or to live, and therefore I leave
myself in the hands of God, Who alone knoweth all things.
An important moral has been hence derived by Irenaeus
(v. 12. 4), “ Si vivere in carne hic fructus operis est, non utique
substantiam contemnebat carnis.” If to live in the flesh is the
very fruit of his labour, verily he did not despise the substance of
his flesh. No; and hence may also be deduced a solemn protest
against the sin of se/f-destruction, by which a man recklessly
robs himself and others of the “εμέ which ought to grow on the
tree of his own life, and impiously hews down that tree with his
own hands. Cp. Chrys., Theodoret, Theophyl., Primasius.
The pronoun τοῦτο here brings out the preceding clause
more emphatically. See 1 Cor. vi. 4, and cp. below, iii. 7; iv. 9.
Winer, p. 145.
On αἱρήσομαι, the future indicative, where a conjunctive
would rather be expected, see Winer, p. 267.
On this use of γνωρίζω = γινώσκω (Phavorin.), see Job
xxxiv. 25. Prov. iii. 6, LXX. Schleusner.
The καὶ, even, indicates that so far from arrogating to him-
self the liberty of choosing for himself what should be his lot,
whether to live or to die, the Apostle does not even understand
what he shall choose; he frankly confesses that he has not the
uisite qualifications for making any choice at all.
ὮΝ συνέχομαι δὲ (s0 the best MSS. Elz. has γὰρ) ἐκ τῶν
δύο] I am held together by the two—as he was held at this
time a prisoner between the two soldiers, to whom he was bound
by two chains. (Acts xii. 6.)
— τὴν ἐπιθυμίαν ἔχων κιτ.λ.}] Having my desire, or yearn-
ing toward the (τὸ) departure—which will one day be mine.
My Desire (a ἐπιθυμία) turns its eyes in ¢hat direction, and
longs for that blessed time when I shall be permitted to loose
my cable from the shore of this world, where I am a stranger and
a foreigner, and to set sail for the heavenly port of my everlasting
But my Reason acts as 8 chain, drawing me in another
direction, and still holds me to earth.
In a few years afterwards, he was allowed to exclaim, using
the same figure, in the same city where he now was, “ The hour
of my departure is at hand."’ See on 2 Tim. iv. 6.
This word ἐπιθυμία, thus used by St. Paul, seems to have
been consecrated to express the longing of Christian Martyrs to
depart and be with Christ. Cp. Jgnat. Mart. 3, ἐπιθυμία τοῦ
πάθους, and 6, τοῦ ἁγίον μάρτυρος πληροῦσθαι τὴν ἐπιθυμίαν
κατὰ τὸ γεγραμμένον ἐπιθυμία δικαίον δεκτὴ (Prov. x. 24),
and 7, τὸν τῆς φιλοχρίστον ἐπιθυμίας τελειώσαντι δρόμον.
On this text, cp. Tertullian, de Patientia 9, and Augustine
iii. 2528. 2371; ν. 1778. “Qui desiderat dissolvi et esse cam
Christo patienter vivit, et delectabiliter moritur.” Aug,
— σὺν Χριστῷ εἶναι] to be with Christ. Not to be any
longer ἐν σαρκὶ (to which the words are here opposed, v. 24), bat
to Be delivered from the burden of the flesh, as an ancient
Father expresses it; ‘‘ Lucram maximum computabat Apostolus,
post hanc vitam secularibus laqueis non teneri, jam nullis pec-
catis et vitiis carnis obnoxium fieri; et ided mortem desideravit
ut his malis cararet; et ut ad illam perfectam justitiam, quee ista
non pateretur, perveniret.” Augustine (c. duas Epistolas Pela-
gian. iv. 28). Hence St. Paul says that to him “to live is
Christ,” but to die is to be “ with Christ.”
On the state of the disembodied spirit after death, see on
Luke xii, 4; xvi. 23; xxiii. 43, and on 2 Cor. xii. 2.
— μᾶλλον κρεῖσσον) Cp. Mark vii. 36. 2 Cor. vii. 13. Winer,
p- 214, and Wetstein.— Elz. ae here, but it is in A, B, C.
x
che
HRem~ace
3»
.--
Θ
PHILIPPIANS I. 25—30. II. 1—7.
2 * Καὶ τοῦτο πεποιθὼς οἶδα, ὅτι μενῶ καὶ συμπαραμενῶ πᾶσιν ὑμῖν, εἰς τὴν
ὑμῶν προκοπὴν καὶ χαρὰν τῆς πίστεως, * ‘iva τὸ καύχημα ὑμῶν περισσεύῃ ἐν
Χριστῷ ἸἸησοῦ ἐν ἐμοὶ, διὰ τῆς ἐμῆς παρουσίας πάλιν πρὸς ὑμᾶς.
σωτηρίας,
δ a 2A ¥
τον GUTOV GyYwWVa ἔχοντες
ο ν J
ἐπα 7 Mévov ἀξίως τοῦ εὐαγγελίου τοῦ Χριστοῦ πολιτεύεσθε, ἵνα εἴτε ἐλθὼν καὶ
Rom. 8. 17. Ὁ ec a » > Nn 2 9 ΩΝ Leia 9 , > εν , a
Thom, 15. ἰδὼν ὑμᾶς, etre ἀπὼν, ἀκούσω: πὸ περὶ ὑμῶν; ὅτι στήκετε ἐν ἑνὶ πνεύματι, μιᾷ
im. 2. 11, aA a x
Aces. 4: YUXD συναθλοῦντες TH πίστει τοῦ εὐαγγελίον. ‘wal μὴ πτυρόμενοι ἐν μηδενὶ
aicor.3.16. ὑπὸ τῶν ἀντικειμένων, ἦτις ἐστὶν αὐτοῖς ἔνδειξις ἀπωλείας, ὑμῶν δὲ
2. 13 a a 3 ν᾽
£1213. καὶ τοῦτο ἀπὸ Θεοῦ, 7 ὅτι ὑμῖν ἐχαρίσθη τὸ ὑπὲρ Χριστοῦ, οὐ μόνον τὸ εἰς
Col. 3.12. ay , 2)\8 vou ey 2 A ,
1 3.12, 10,16, αὐτὸν πιστεύειν, ἀλλὰ καὶ τὸ ὑπὲρ αὐτοῦ πάσχειν'
δος ΠΤ fo 2 » AN VA 9 πέρᾳ 2 “΄ Π.}5 ¥ > Led: 3
Tcor.1.10, οἷον εἴδετε ἐν ἐμοὶ, καὶ νῦν ἀκούετε ἐν ἐμοί. 11]. 1" Εζΐ τις οὖν παράκλησις ἐν
ch, 3. 16. β ;
ἼΡοῖ. 8... Χριστῷ, εἴ τι παραμύθιον ἀγάπης, εἴ τις κοινωνία πνεύματος, εἴ τινα σπλάγχνα
MOTD: Ν .ν Ν » ἊΝ aA AY oN
aicer.10.24. καὶ οἰκτιρμοὶ, 2° πληρώσατε pod τὴν χαρὰν, ἵνα τὸ αὐτὸ φρονῆτε, THY αὐτὴν
Mar iia 2 » ΕΣ Spars ὃ ἐν ¢ a Be δὲν > ἐριθεί a
e Matt.
ἀγάπην ἔχοντες, σύμψυχοι, τὸ ἕν φρονοῦντες, ὃ " μηδὲν κατ᾽ ἐριθείαν ἢ Kevo-
John 18. 15,
ε ’ ε , ε cal
Ijohna6 δοξίαν, ἀλλὰ TH ταπεινοφροσύνῃ ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαντῶν,
fJohn 1.1, 2 9
δ δ, is, eins, ὁ ἃ μὴ τὰ ἑαυτῶν ἕκαστος σκοποῦντες, ἀλλὰ καὶ τὰ ἑτέρων ἕκαστοι.
. 1. 15. 5e a δ , 2 ea . 2 a? a 6f a
Heb. 1. 3, Τοῦτο yap φρονείσθω ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ ᾿Ιησοῦ, ὃ ‘bs ἐν μορφῇ
ΡΩΝ Θεοῦ ὑπά > ε se δ εἴ ¥ Θεῷ. Ἰ τὰ δ τὰ δὲν ἐκέ
ΕΝ εοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ, 7 " ἀλλὰ ἑαντὸν ἐκέ-
26. τὺ καύχημα] theme of glorying.
21. dtlos—mwodrireverGe] Yeo inhabitants of Philippi, who
dwelling in Greece, justly it as an honourable distinction
to be citizens of Rome, and privileged subjects of Ceesar, to you
I say, Live as citizens of Heaven, and as loyal subjects of Christ.
See on Acts xvi. 12. 20. 34. 37, 38; and below, on iii. 20.
8. Polycarp, in his Epistle to the Philippians, adopts this
expression (c. 5), ἐὰν πολιτευσώμεθα ἀξίως αὐτοῦ, καὶ συμ-
βασιλεύσομεν αὐτῷ. So Polycrates (Bishop of Ephesus in the
2nd century), ap. Euseb. v. 24, MeAlrava ἐν ἁγίῳ Πνεύματι
πάντα πολιτευσάμενον, and ibid. ἀν Κυρίῳ ᾿Ιησοῦ πάντοτε
πεπολίτευμαι.
28. πτυρόμενοι] scared—as horses. Diod. Sic. de Alex. M.
xvii. 34, οὐ πτύρομαι ἐπὶ τοῖς καταπλησσομένοις. A word perhaps
connected with πτερόν. “ Puniceeve agitant pavidos formidine
penne” (Virg. Georg. iii. 372), or it may be derived from πτοέω,
πτήσσω (Passow).
Compare as to the sense, 2 Thess. i. 4—7.
— ris] your intrepid bearing, due to God’s grace, is an
evidence of His favour to you, and of His wrath against your
enemies. See 2 Thess. i. 5.
29. ἐχαρίσθη] See v. 7.
© Breviter utrumque commendavit Apostolus, et causam pro
qua patiamur, et patientiam qué mals perferamus, ἃ Deo nobis
esse. Quia vobis donatum est pro Christo, &c. Ecce causa
bona, quis pro Christo, non pro heresi et schismate contra
Christum. Vobis, inquit, donatum est pro Christo, non solim ut
credatis in Eum, sed etiam ut patiamini pro Eo. Hec est vera
ert hanc diligamus, hanc teneamus.”” Augustine (Serm. 283
and 284).
80. οἷον εἴδετε] Acta xvi. 19.
Ca. 11. 1. Ef τις ody] The order of the clauses here is the
same as in the Apostolic Benediction, in the name of the Ever
Blessed Trinity. (2 Cor. xiii. 14.)
The Apostle appeals to what the Philippians themselves
have received, and hope to continue to receive from God, as the
reason for what they ought to render to one another. If they
feel comfort from the grace given them in Christ, and consolation
in a sense of God’s Love, and are joined together with one an-
other in God, by the communion of the Holy Ghost, and if the
Apostle has been to them the minister of these blessings from
God, let them fulfil hie joy, and dwell together in unity.
St. Paul conjureth the Philippians by all the hope they had
of comfort in God, to be at one among themselves. Bp. Sander-
aon (i. p. 207).
— twa] All the known uncial MSS. (A, B, C, D, B, F,
G, 1, K) have ris here, which is received by Griesb., Schoilz.,
Lachmann, Tisch.
A remarkable concurrence in error. The true reading,
τινα, is found in some Cursive MSS., and in Clem. Alexandrin.
(of the 2nd century), Strom. iv. p. 604, and in other Fathers.
Some MSS. (05 and I) have also τις παραμύθιον---ἃ similar
80)
This text, therefore, among many others, affords evidence
that it is not a sound principle of criticism, to limit the data
for determining the readings of the New Testament to the most
ancient extant MSS., and that it is necessary to extend the range
of inquiry to the Cursive MSS. and other collateral aids.
8. μηδὲν κατ᾽ (80 B,C, D*, F, G, J) ἐριθείαν) nothing ‘in
the way of rivalry,’ a phrase adopted by Ignatius (ad Philad. 8),
who adds, ἀλλὰ κατὰ χριστομαθίαν, which is a brief summary of
the Apostle’s teaching here. On ἐριθεία, see Gal. v. 20.
4. oxoxotyres} So B, and the majority of the best au-
thorities. Elz. σκοπεῖτε.
δ. φρονείσθω]͵ Seven Uncial MSS., A, B, C*, ἢ, E, F, G,
here have φρονεῖτε, and this reading has been received by Lach-
mann and Ellicott.
Nearly all the Cursive MSS., and C***, I, K, have φρο-
γείσθω, which is retained by Tisch. and A(/., and this seems to
be the true reading. If so simple a form as φρονεῖτε had been
found in the original, it is hardly probable that a copyist would
have altered it into the more difficult form φρονείσθω.
6. ἐν μορφῇ Θεοῦ ὑπάρχων] subsisting, or pre-existing, in the
JSorm of God.
The meaning of the word μορφὴ, as used here, is explained
by the subsequent repetition of it with δούλου. The ‘form of
God’ is contrasted here with the ‘form of a servant.’ And since
Christ really and truly took the ‘ form of a servant,’ and acted as
such, both towards His Father (Isa. xlii. 1. Zech. iii. 8. Matt,
xii. 18. John vi. 38), and to His disciples (Luke xxii. 27. Joba
xiii. 5), so, as the Ancient Fathers rightly argue, He was really
and truly God, before He took the form of a servant.
He who was subsisting in the form of God, and thought
Himself to be equal with God (in which thought He could not be
deceived, nor be injurious to God), must of necessity be truly and
essentially God; because there can be no equality between the
divine essence, which is infinite, and any other whatsoever which
must be finite. But this is true of Christ, and that antecedently
to his conception in the Virgin’s womb, and existence in His
human nature. For, being (or rather, subsisting) in the form of
God, He thought it not robbery to be equal with God, but
emptied Himself, and took upon Him the form of a servant, and
was made in the likeness of men (Phil. ii. 6, 2. Out of which
words naturally result three propositions, fully demonstrating
that Christ was in the form of a servant as soon as He was
made man. Secondly, that He was in the form of God before He
was in the form of a servant. Thirdly, that He was (as much)
in the form of God, that is, did as truly and really subsist in the
divine nature, as in the form of a servant, or in the nature of
man. Bp. Pearson (Art. ii. p. 228).
By the word “‘form”’ is certainly understood the irwe con-
dition of a servant, and by the likeness is infallibly meant the
real nature of man; nor doth the fashion, in which He was
found, destroy, but rather assert the truth of His humanity.
And, therefore, as sure as Christ was really and essentially man,
of the same nature with us, in whose similitude He was made, so
certainly was He also really and essentially God, of the same
PHILIPPIANS IL. 8.
νωσε μορφὴν Sovdov λαβὼν, ἐν ὁμοιώματι ἀνθρώπων γενόμενος,
941
8 δ καὶ ΄ h Matt. 26. 39, 42.
καὶ σχήματι veo τὰ. 2.
ε Ν ε ν > a ε Ν , ε », La ,
εὑρεθεὶς ὡς ἄνθρωπος ἐταπείνωσεν ἑαντὸν, γενόμενος ὑπήκοος μέχρι θανάτου,
θανάτου δὲ σταυροῦ.
nature and being with Him, in whose form He did subsist.
Bp. Pearson (p. 231).
Cp. Bp. Bull, Def. Fid. N. i. p. 105. Waterland, i. p. 11.
— οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα ΘεΦῚ In order to
understand these important words, it is to be borne in mind—
(1) That St. Paul is exhorting the Philippians to mutual
condescension, self-abasement, and self-sacrifice, in regard to,
and for the sake of, others. ‘In lowliness of mind let each
of you esteem the other better than himself, looking not to your
own things, but every one also to those of others.”
He then enforces these precepts by referring them to the
pattern of their divine Exemplar, Jesus Curist, Who, though
He was God, emptied Himself of His glory, and became man,
and humbled Himself, and took on Him the form of a servant,
and became obedient to death, even to death on the cross.
(2) What the Apostle specially dwells on in the Condescen-
sion of Christ, is the fact, that the humiliation of Christ was not
imposed upon Him by any constraint from any other external
force, but that it was purely and entirely voluntary. It was not
like the surrender of any thing which He had wrongly usurped,
and of which therefore He might be rightly despoiled ; nor was
it the sacrifice of any thing which He lost by abdication ; but it
was the free and spontaneous cession by His own gracious choice,
of what appertained to Him by His own inherent and inde-
feasible right as God existing from Eternity; and this act of
self-abasement resulted in an augmentation of His glory. He
did not lose His Deity by taking Humanity, but by His perfect
obedience and meritorious sufferings in His Human Nature, He
glorified the Humanity which He took and united to God.
(3) Hence the Apostle emphatically repeats the word ἑαυτὸν,
Himself. Christ (he says) ἑαυτὸν ἐκένωσεν, emptied Himself.
Christ (he says) ἐταπείνωσεν ἑαυτὸν, humbled Himself. Christ
of His own accord “‘ took the form of ἃ servant,’’ and became
obedient to death, even to death on the Cross.
(4) These considerations lead to the true sense of the word
ἁρπαγμὸς, as used here. :
This word is derived from ἁρτάζω, to seize, as rapine, prey,
booty, or spoil, as distinguished from property legally acquired
and possessed.
Here, as in many other cases, the text is illustrated by the
Septuagint Version, in which the cognate word ἅρπαγμα often
occurs, and signifies spoil. See Levit. vi.4. Ps. Ixi. 10. Isa.
lxi. 8. Ezek. xviii. 7. 12. 16; xix. 3. 6; xxii. 25. 27.
(5) Further, the ancient Versions of this passage agree,
for the most part, in translating the word ἁρπαγμὸν as equivalent
to ‘a thing seized by violence.’ Thus the Vulgate, “ Non
rapinam arbitratus est se esse equalem Deo.” So the Syriac ;
and the Arabic has ‘‘ Semper existens ad imaginem Dei non
tenuit soriem raptam parem se esse Deo.” And the Zthiopic,
in a paraphrastic gloss, “‘ Non adripuit ei qui fuit Deus.”” And
the Gothic and Coptic Versions also confirm the interpretation
which assigns to ἁρπαγμὸν the sense of ‘ usurpation’ and ‘ rapine.’
8o likewise the ancient Latin Version in the Codex Boernerianus,
and that of the Codex Augiensis lately published by Mr. Scri-
vener.
(6) The assertion of the Apostle here concerning Christ’s
Eternal Co-equality with God, may also be illustrated by what
he says of Christ’s Priesthood,—viz. Christ did not glorify Him-
self to be a High Priest (Heb. v. 5), but He was rightly constituted
as such. So here Christ did not usurp His divine Co-equatity ;
but He had it by right of His Eternal Generation from the Father.
(7) The Apostle’s words may therefore be thus para-
phrased ;
Let this mind be in you which was also in Christ Jesus,
Who, subsisting from Eternity in the form of God, did not
think that His own equality with God (τὸ εἶναι ἴσα Θεῷ, 560
next note) was a spoil which He had usurped wrongfully, and of
which therefore He might justly be divested by another; or
which, on principles of justice, He was Himself obliged to give
up; and which, if He veiled it in a human form, He might be
imagined not to possess, and which therefore He would fear to
conceal in such a mortal dress. He did not suppose that the
divine glory, which He had, was a stolen thing. Satan, who
endeavoured to usurp it, fell from heaven; Adam grasped at
it, and incurred death. But Christ had it as His own from
Eternity.
But He freely emptied Himself of His own divine Glory,
and willingly took the form of a servant. Do not therefore
imagine that it was imposed upon Him. By His own free act
He appeared in the likeness of men; and being found in fashion
as a man, He humbled Himself, and became obedient unto
death, yea, even death on the cross.
(8) This, in the main, is the sense which was assigned to
this celebrated by the best Authors in ancient times.
Christ did not regard His own Divinity as a stolen spoil ;
He did not fear lest any one should take it from Him. No; He
veiled it willingly. He had not seized it asa prey. It was His
own. He had it by the very essence of His Nature. Therefore,
the Apostle says, He emptied Himse{f. Where now, therefore,
are those false teachers, who say that Christ submitted to neces-
sity,—that He was forced to do what He did? No. He emptied
Himself. He humbled Himse{f. He took the form of a servant.
Chrysostom.
The Son of God did not scruple to veil His glory, for He
knew that He would not thus impair it. Therefore the Apostle
says, He did not deem His own equality with God to be a thing
stolen. An usurper fears to lay aside the purple, for he knows
that it is stolen and does not belong to him. Not soa king; for
he is conscious that it is his kingly right. Chrys. (in Catena
here, p. 253.)
Tie Son did not seize for Himself the dignity of the God-
head; wherefore Paul says that He did not deem His co-equality
with God to be a thing stolen; but it was well-pleasing to the
Father, as well as a joy to the Son, that He possesses a kingdom
of equal dignity with the Father. Hesychiue, in Ps. cix. 1.
Any one who has snatched a thing by violence, dreads to lay
it down, lest he should lose what he kgows to be not his own.
St. Paul, therefore, says here, that the Son of God did not fear to
stoop from His proper Dignity, because He was conscious that
He possessed that Dignity (of being co-equal with the Father),
not by rapine, but by nature. He therefore chose to be humbled,
because He knew that in His Humility He preserved His Dig-
nity. Theophylact.
Cp. Tertullian (c. Marcion. v. 20): “In effigie Dei consti-
tutus non rapinam existimavit pariari Deo, sed exhausit semet-
᾿"
Apostle answers this question.
being in the form of God, he uses the words cums esset (i.e.
ὑπάρχων) ; but when he mentions the form of a servant, he uses
the word accipiens (λαβών). Christ therefore was somewhat,
and He took somewhat ; He was in the form of God, and equal
with God, as St. John testifies (i. 1). He was God; and being
in the form of God, He did not deem that existence of equality to
be an usurped thing (rapinam). That which is not in us by
nature, but is usurped illegally, is rapina (Gprayyds). An angel
usurped equality with God, and fell, and became the Devil. Man
usurped equality with God, and fell, and became mortal. But
Christ, Who was born equal with God, because He was not born
in time, but is the Everlasting Son of the Everlasting Father,—
always born, and the Creator of all, He was existing in the form
of God. But in order to be Mediator between God and Man,
between the Just and Unjust,—between mortals and the Im-
mortal,—He took something from the unjust and the mortal to
reconcile them to the Just and Immortal, and taking what He
took, He kept what He was. Augustine.
The sense is thus briefly expressed by a judicious ancient
Expositor, Primasius ; ‘‘ Non rapuit quod habebat, id est, sequa-
litatem Patris, quam naturaliter habeba/, non rapuit.”’
(9) The meaning which has been assigned to these words by
some Interpreters in recent times,—vis. ‘He did not deem
equality with God to be a thing to be grasped or clutched at, or
a prize to be coveted,” seems to be liable to grave objections
on theological grounds.
The Son of God, God of God, is co-equal with the Father
from Eternity ; and to say that He did not deem such co-equality
to be a thing to be seized upon and to be grasped at, seems to
involve an assertion that He did not possess it. For if He had
it, how could He be ssid to grasp at it? Indeed, this inter-
pretation seems chargeable with the Arianizing tendency which
842
ὑπ oe 1
‘ohn 10. 17.
& 17.1, 2, 5. avo 10 k % 2
‘Acts 2. 33. παν ονομα, wa ἐν
Heb. 1. 4. & 3.9. k Isa. 45. 33. Rom. 14. 11. Rev. 5. 18.
has been censured by some of the Fathers here. Thus Theophy-
tact well says,—It is alleged by false teachers, that the Son, being
an inferior Deity, did not venture to grasp at equality with the
superior God. But St. Paul (he adds) affirms, that Christ is, and
ever has been co-equal with the Father. And here is the force
of the Apostolic Jesson of Humility derived from the pattern,
which he propounds to us, of Christ, Who being by nature co-
equal with the Father, and conscious of His own co-equality,
voluntarily emptied and humbled Himself, and so became an
Example to us.
This may also serve as a reply to the Arian exposition cited
by Waterland (Vol. i. qu. 2, p. 11): ‘ He did not affect, claim,
assume, take upon Him, or eagerly desire to be honoured as
God ;”” and therefore (it is inferred by the Arians) He was con-
scious that He was noé equal with God—contrary to St. Paul’s
assertion here.
(10) Further, it may be remembered, that St. Paul, writing
to the Philippians, Roman inhabitants of a heathen city in Greece,
was obliged in his teaching concerning Christ’s self-humiliation,
to guard them, and the Gentiles generally, against such errors as,
under the influence of false teachers, the ancient Heathens were
likely to be betrayed into.
When the Gentiles heard of the humiliation of the Son
of God, and of His descent from His heavenly Throne, they
might be tempted to think of the traditions of their own Pagan
Theology. Kronus had been dispossessed by Zeus, and Saturnus
by Jupiter, in the Greek and Roman Pantheon. The Titans had
rebelled against the usurping son of the ancient ruler of Olympus.
The Heathens therefore might be told by some (and such indeed
was the tendency of much of the Gnostic speculations) that the
condescension of the Son of God in Christian Theology was only
a just act of deposition from an usurped dignity, or an abdication
forced on Him by a conscious senso of usurpation, such as the
Heathens were familiar with in their own Mythology.
Standing upon the low ground of their own unregenerate
Reason, they might well be slow to suppose, that such a stu-
pendous act of condescension and self-sacrifice, as that of the
Son of God, was one of free choice. [18 only by Faith in God’s
Word that we can rise to the Mystery of the Incarnation.
Well, therefore, did the Apostle, writing to the Philippians,
a Roman Colony in Greece, provide a safeguard against such
erroneous and dangerous surmises, by assuring them that the Son
of God had subsisted from Eternity in the form of God, and that
it was not because His Equality with God was a stolen thing,
and because He was conscious that it was so, that He conde-
scended from His high estate; but that it was of His own free
will and spontaneous choice that He, Who had subsisted for ever
in the form of God, emptied and humbled Himself, and took
upon Him the form of a servant.
(11) Lastly, the remarkable fitness of this wonderful con-
descension of the Son of God, rightly understood, to be an
example of the grace and virtue of Humility here commended to
the Philippians by St. Paul, deserves attentive consideration ;
If He, Who is God from Eternity, and possesses all the
glory of the Godhead by right, stooped so low of His own accord
1) As to take on Himself the nature of man
2) In the form of a servant,
3) And to suffer death for us,
(4) And that death the death of a fugitive slave, the agoniz-
ing, ignominious, and cursed death of the Cross; and
(5) If this was His path to glory, and to the exaltation of
our Nature in Him even above the nature of Angels; and
(6) If that exaltation was the reward of His obedience
and suffering in our Nature, which He took, and in which He
suffered and obeyed, surely they whose Nature He took, they
whose Head He is, they whom He has made members of His
own mystical body, they whom He, as God-Man has united to the
Deity, and has exalted to God’s Right Hand, have, in this con-
descension of their God and King, the most constraining motives
to condescension and love, to self-abasement and self-sacrifice,
for the sake of their fellow-men and of their fellow-members
in Christ. ;
— τὸ εἶναι ἴσα Θεῷ] the being on a par with God, i.e. His
own pre-existence, in a condition of equality with God. The very
memorable words of a celebrated ancient Synod of the third cen-
tury afford an excellent comment here. Ἔν τῇ ἐκκλησίᾳ τῇ
ὑπὸ τὸν οὐρανὸν πάσῃ Χριστὸς πεπίστευται Θεὸς, κενώσας
ἑαυτὸν ἀπὸ τοῦ εἶναι ἴσα Θεῷ. Concil. Antioch. i. p. 848, Labb.
Routh, R. 8. ii. 473. Cp. ibid. i. 292. 328; iii. 377. On the
infinitive with the article as here used, see Winer, p. 298.
PHILIPPIANS II. 9, 10.
91 Διὸ καὶ ὁ Θεὸς αὐτὸν ὑπερύψωσε, καὶ ἐχαρίσατο αὐτῷ τὸ ὄνομα τὸ ὑπὲῤ
τῷ ὀνόματι ᾿Ιησοῦ πᾶν yovu κάμψῃ ἐπουρανίων καὶ
The neuter plural ἴσα, used adverbially (cp. Winer, p. 160),
is more expressive than the masculine singular would be, as indi-
cating existence in a condition of general equality with God. See
the examples in Whitby here and Welstein.
The Fathers rightly dwell on this clause, and the context ge-
nerally, as a safeguard against almost all the Heresies concerning
the Nature and Person of Christ ;
Consider how many Heresies are here confuted. Marcion
condemns the world and the flesh as the work of the Evil One,
and thence affirms that fiesh could not be assumed by God, and
that the body which Christ took was a mere shadow and phantom.
Photinus and others say, that the Word is only a power of God,
and not a Person. Paul of Samosata affirms that He began to
exist from Mary. Sabdelliug asserts that Father, Son, and Holy
Ghost are mere names of one Personal God. Arius, that the
eon is a Creature. Aypollinariue, that He had not a human
soul.
All these are confuted by these words of the Apostle. For,
against Marcion we say, How could that flesh be a mere shadow
and phantom which was taken by One Who had the form of a
servant, and was found in the fashion of a man, and Who suffered
death on the Cross? And to the others, above mentioned, we
put these questions, How can the Son be merely a Power and not
a Substance, since He Who is said to have taken the form of a
servant is said also to have pre-existed in the form of God ?
How can it be alleged, that He derived His existence from Mary,
when He is declared by the Apostle to have subsist«d in the form
of God? How can He be thought to be a mere Name, when He is
said to have existed in a state of equality with God? Equality is
between two things. No one can be said to be equal to himself.
Therefore we here see a duality of Persons in the One Godhead.
How, again, can He be thought to be a Creature, when it is as-
serted by St. Paul that He existed in the form of God, that is, in
the very nature and essence of God, and that He did not count it
an unjust assumption on His part (as the Arians do for Him) to
be equal with God? How, lastly; could it have been said by the
Apostle, that He took the form of a servant and suffered death
(which is the separation of soul and body), if He had not also a
Auman soul as well as a Auman body? See Chrysostom, Theo-
doret, Theophyl., and Caten. (p. 247—253), Tertullian (c. Mar-
cion. v. 20), and Bp. Bull (Def. Fid. Nic. ii. 2, 2, p. 105, ed.
Burton), who says, ‘‘ This one passage, if it be rightly under-
stood, is sufficient for the refutation of all the Heresies against
the Person of our Lord Jesus Christ.”
7. ἑαυτὸν ἐκένωσε)] He emptied Himself. Θεὸς κενώσας
ἑαυτὸν, ἀπὸ τοῦ εἶναι ἴσα Θεῷ. Concil. Antioch. (i. p. 848,
Labbe). ‘Opoyevhs Θεοῦ Λόγος, Θεὸς ὑπάρχων, ἐκ Θεοῦ κε-
κένωκεν ἑαυτὸν, καὶ τὴν ἄδοξον ταύτην σάρκα ἠμφιέσχετο.
5. Hippolytus (ii. p. 29).
We are not, therefore, to imagine that He either lost His
. Godhead for a time, or that it was confused with his Manhood.
No; “the Word became Flesh,” but was not changed into, or
confused with, Flesh. See on Johni. 14. ‘“ In semetipsum as-
sumendo quod non erat, non amitiendo quod erat.” Primasiue.
7, 8. ἐν ὁμοιώματι ἀνθρώπων γενόμενος, καὶ σχήματι εὑρεθεὶς
ὡς ἄνθρωπος) being made in the likeness of men, and found ἐπ
JSashion asa man. In another place St. Paul says that He ap-
peared in the likeness of sinful flesh (see Rom. viii. 3), and yet
he does not deny, but asserts, that He truly fook our flesh, but
took it without sin. So likewise the Apostle here, when saying
that He became in the likeness of men, and was found in fashion
as a man, does not deny but assert His very Manhood, but inti-
mates also that He was more than Man, namely, “ God manifested
in the flesh.” Theophylact.
9. Διὸ---ὑπερύψωσε) On the exaltation of Christ in that Na-
ture, namely, the Human, in which He obeyed and suffered, an
exaltation consequent, by way of reward, on that obedience and
suffering, see the notes above on Matt. xxviii. 18, and on J Cor.
xv. 24.
Whose nature was it that was raised by Christ’s Ascension
into heaven? Ours. The Father is inseparably in the Son, and
the Son in the Father. But because the Word and Flesh make
one Person in Christ, therefore that which was assumed, viz. the
Flesh, is not divided from Him Who assumed it; and the honour
of its Exaltation is called the Augmentation of Him Who exalted
it. As St. Paul says, “‘ Wherefore God very highly exalted Him,”
where St. Paul is declaring the exaltation of that Human Nature
which was assumed, so that it, in Whose sufferings the Deity
abode with it inseparably, became co-eternal in the glory of the
PHILIPPIANS II. 11—17.
2 , . Bovi, ll
επιγειων Καὶ καταχύονιων,
ἸΙησοῦς Χριστὸς, εἰς δόξαν Θεοῦ Πατρός.
12 mg? 3 id \ , ε , AY e > al ,
Ὥστε, ἀγαπητοί μου, καθὼς πάντοτε ὑπηκούσατε, μὴ ὡς ἐν τῇ παρουσίᾳ
343
‘kal πᾶσα γλῶσσα ἐξομολογήσεται, ὅτι Κύριος | acte2. 36.
Rom. 14.9, 11.
1 Cor, 8. 6.
& 12.3,
m Heb 4. 11.
2 Pet. 1. 5—10.
μον μόνον, ἀλλὰ νῦν πολλῷ μᾶλλον ἐν τῇ ἀπουσίᾳ μον, μετὰ φόβον καὶ τρόμου * 5.18.
τὴν ἑαυτῶν σωτηρίαν κατεργάζεσθε': 18" Θεὸς γὰρ ἔστιν ὁ ἐνεργῶν ἐν ὑμῖν καὶ
τὸ θέλειν καὶ τὸ ἐνεργεῖν ὑπὲρ τῆς εὐδοκίας.
n 2 Cor. 8. 5.
Heb. 18. 21.
James 1. 16—18.
Mo Πάντα ποιεῖτε χωρὶς γογγυσμῶν καὶ διαλογισμῶν: Piva γένησθε ὁ Rom, 1.17.
Ad \. 3 4 , a 3 a ig A aA Ν
ἄμεμπτοι καὶ ἀκέραιοι, τέκνα Θεοῦ ἀμώμητα μέσον γενεᾶς σκολιᾶς καὶ διεστραμ- &4.5
Ῥεῖ, 2. 12.
Matt. 5. 14, 45.
μένης, ἐν οἷς φαίνεσθε ὡς φωστῆρες ἐν κόσμῳ, 15 "λόγον ζωῆς ἐπέχοντες, εἰς Beat 32. 5.
ph. 5. 8.
καύχημα ἐμοὶ eis ἡμέραν Χριστοῦ, ὅτι οὐκ εἰς κενὸν ἔδραμον, οὐδὲ εἰς κενὸν 429"). 1+
2 ,
εκοπιᾶάσα.
1 Thess, 2. 19.
ἃ 8.5.
Cor. 7. 4.
Ἰ τ ANNG εἰ καὶ σπένδομαι ἐπὶ τῇ θυσίᾳ καὶ λειτουργίᾳ τῆς πίστεως ὑμῶν, Tim 1.6.
Deity. 8. Leo (Serm. 70, p. 152), and Athanas. (c. Arianos, i.
§ 44, and § 45, p. 353).
— τὸ ὄνομα (so A, B, C. Elz. has only ὄνομα) τὸ ὑπὲρ πᾶν
ὄνομα] the Name that is above every Name. Observe the article
τὸ, intimating that the Name given to Jesus, as Man, was no
other than the incommunicable Name of Jehovah. See v. Ll,
and on John xvii. 2, and Augustine (Tract. Joann. 104, p. 2375).
What is that Name which is given to the human nature of the
Le The Name of God. Theophyl. Cp. Rev. xix. 12,
10. ἐν τῷ ὀνόματι] in the Name Jesus, acknowledged to be
above every name. Cp. above on Rom. ix. 5, and Heb. i. 5, and
Rev. v. 12, ‘‘ Worthy is the Lamb.” ‘ Ut Christo Jesa, Domino
Nostro, et Deo, et Salvatori omne genu curvet.” Jreneus (i.
10. 1).
a also above on Eph. i. 22 on the Adoration of the Man-
hood of Jesus by Angels.
On this text, see By. Andrewes (Serm. 11, pp. 280. 324).
— καταχθονίων) of beings under the earth; especially Death
and the Grave, over whom Christ has partly triumphed already,
and will fully triumph hereafter (see 1 Cor. xv. 26. 54, 55. Rev.
xx. 13, 14), and Satan himself and all the Powers of Darkness.
(Rev. xx. 10.) The sense is best explained by Rev. v. 13, where
spa rice beneath the earth join in ascribing honour to the
11. καὶ πᾶσα γλῶσσα x.7.A.] that every tongue may confess
that Jesus Christ is Lord, Jenovan. Observe the Apostle says,
that this confession of the Godhead of the Son is the Glorification
of the Father; therefore to deny the Godhead of the Son, is to
do dishonour to the Father. Cp. John v. 23, and Chrys., Theo-
doret, Theophyl. here.
The reading ἐξομολογήσεται here is confirmed by A, B (see
Mai), C, Ὁ, F, G, 1, K.— Elz. has ἐξομολογήσηται. The words
of the Apostle here are to be compared with Rom. xiv. 11, ζῶ
ἐγὼ λέγει Κύριος, ὅτι Ἐμοὶ κάμψει πᾶν γόνυ, καὶ πᾶσα
γλῶσσα ἐξομολογήσεται τῷ Θεῷ. And from this compa-
rison it plainly appears, that the same honour is to be paid to
Jesus as to God, because He is God. Cp. S. Polycarp’s Epistle
to the Philippian Church, c. 2. :
12. "Qore) So then. Itaque (Vulg.).
— κατεργάζεσθε] work out with perseverance unto the end.
18. Θεὸς γὰρ «.7.A.] We are commanded to work out our
own salvation, and that with fear and trembling, lest we should
fail of being saved ; and not with pride and vain-glory, as if our
works were due to our own deserts, and not to the grace of God
in us. When the Apostle thus commands us to work out our
own salvation, he acknowledges our /ree will; but when he adds,
“with fear and trembling,” he warns us against the pride of
ascribing our good works to ourselves; and he therefore adds,
that it ie God who worketh in us. Augustine (de Gratia, c. 9).
Thus St. Paul has provided an antidote to the Heresy of
Pelagius, who allowed that our power of willing and liberty of
action are from God, but contended ἐμαὶ our actual willing and
doing are from ourselves. See Augustine (de Gratid Christi,
c. 3, c. 5, c. 10), A Lapide, and the Expositors on Article X. of
the Church of England, ‘‘ We have no power to do good works,
pleasant and acceptable to God, without the grace of God by
Christ preventing us that we may have a good will, and working
with us when we have that good will.”
Lest, however, it should be said, that we are not able to act
on account of our human weakness, and that we are excusable if
we do not work out our salvation, the Apostle adds, “For it is
God Who is working in you (ἔστιν ἐνεργῶν stronger than ἐνεργεῖ)
both to will and to do.” Wherefore we not only recognize our | from
\
need of Divine Grace, but also the duty of not resisting it, and of
not receiving it in vain, but of cherishing and using it aright, in
order that it may receive increase from Him Who gives Grace to
those who ask for it, and increases Grace to those who use it, and
adds new degrees of Grace according to their use of it. And, there-
fore, God’s working in us is a stimulus to our working, both
antecedently as setting us to work, and subsequently as rewarding
that work with greater power of working. Cp. Theophyl. and
Hammond in Sanderson's Works, v. pp. 342, 343.
It is well observed by Mr. Ellicott, that ἐνεργῶν, in St.
Paul’s Epistles, signifies more than ‘ worketh in you,’ it implies
that this in-working is energetic and effective. ‘ Deus facit ut
faciamus, prebendo vires efficacissimas voluntati.” Augustine
(de Gratia, 16), who says (Serm. 169), “ Sine voluntate tad non
erit in te justitia Dei.”
— ὑπὲρ τῆς ebBoxlas] in behalf of His good pleasure. It is
not God who worketh in you to do what is evil, but that which is
good; not to fulfil your own desires, but to do His will; not to
run into your destruction, but to attain everlasting salvation. It
is God’s Will, that your will should be jree, and that, by a right
exercise of your free will, sanctified and quickened by His grace,
you should be saved. (1 Tim. ii. 4.) Therefore work out your
salvation, for He worketh in you both to will and to do for the
attainment of that end. Cp. Theopdyl. here.
15. μέσον] 8o A, B (see Mai), C, D*, F, G.— Elz. ἐν μέσφ.
— γενεᾶς σκολιᾶς καὶ διεστραμμένη:)] ye shine forth like
lights which serve to light the steps of the traveller in a crooked
and winding way. 80 you, who bear in your hands the word of
truth, as a torch which is a lantern unto the feet and a light unto
the paths (Ps. cxix. 105), appear in the darkness of the night of
heathen error and sin, and serve to lead others in the way to
everlasting salvation.
Some learned expositors suppose that the Apostle’s metaphor
is derived from the Luminaries of the Firmament, to which he
compares the Christians of Philippi. No doubt the word φωστῇ-
pes is used in this sense. See Gen. i. 14—16, and compare
Trench (Syn. N. T. xivi.). But this opinion seems hardly con-
sistent with the context. The Luminaries of the Firmament do
not shine in the midet of what is crooked and perverse, but of
what is clear and glorious. Nor do they guide any one through
the midst of winding intricacies.
Rather (as is above intimated) the figure seems to be taken
from the custom of carrying torches to guide passengers along
the dark and narrow streets of ancient cities (see Aristoph. Vesp.
219, and compare the authorities in Smith's Dictionary, o. ‘ Fax’),
perhaps of Rome itself, which was at this time remarkable for its
narrow and winding streets (ὁδοὶ σκολιαὶ καὶ διεστραμμέναι),
soon to be destroyed by Nero’s conflagration, which changed the
aspect of the city. See Tacitus (Ann. xv. 43) and Suelonius,
who says (in his life of Nero, c. 38), that the Emperor set fire to
the city, ‘ offensus deformitate veterum eedificiorum, et angustiis
flexurisque vicorum.”
The Christians little thought, when they read these words of
the Apostle, that some of their number would soon be literally
made to be φωστῆρες by the Emperor in that city. ‘ Ut flam-
mati, ubi defecisset dies, in usum nocturni luminis urerentur.’”’
Tacitus (xv. 44). Juvenal (i. 156).
— φαίνεσθε] ye shine forth. Cp. Matt. ii. 7; xxiv. 27.
2 Macc. xii. 9.
17. εἰ καὶ σπένδομαι) if Iam even poured out as a libation,
or drink-offering, upon the sacrifice and ritual service of your
Saith,
The a riateness of the Apostle’s figure here will ap
a ἐμοὺς of the fact, that under the Levitical Law the
944 PHILIPPIANS I. 18—27.
, Q , a en 18 «> δ᾽ 28 Ve i) ’ ΝῚ a ,
χαίρω καὶ συγχαίρω πᾶσιν ὑμῖν" 18 τὸ δ᾽ αὐτὸ καὶ ὑμεῖς χαίρετε καὶ ovyyaiperd
μοι.
¢ Acts 16. 1. 19 εΒλπίζω δὲ ἐν Κυρίῳ ᾿Ιησοῦ Τιμόθεον ταχέως πέμψαι ὑμῖν, ἵνα κἀγὼ
1 Thess. 8.2, εὐψυχῶ γνοὺς τὰ περὶ ὑμῶν, ™ οὐδένα γὰρ ἔχω ἰσόψυχον, ὅστις γνησίως τὰ
.' lel ,’ ν A ε A Lol Aw
εἰ σοι 10,2. περὶ ὑμῶν μεριμνήσει: ae οὗ πάντες γὰρ τὰ ἑαυτῶν ζητοῦσιν, ov τὰ Ἰησοῦ
2Tini1. Χριστοῦ. 2 Τὴν δὲ δοκιμὴν αὐτοῦ γινώσκετε, ὅτι ὡς πατρὶ τέκνον σὺν ἐμοὶ
ἐδούλευσεν εἰς τὸ εὐαγγέλιον.
wich 1.25. % Τοῦτον μὲν οὖν ἐλπίζω πέμψαι, ὡς ἂν ἀπίδω τὰ περὶ ἐμὲ, ἐξαυτῆς: 38 " πέ-
ποιθα δὲ ἐν Κυρίῳ, ὅτι καὶ αὐτὸς ταχέως ἐλεύσομαι.
x ch, 4. 18 25 x? Gee e , > x “δ ν 25 SY .Y
. 4. 18. χ a N 4
Philem. 2. Avaykaiov δὲ σάμην ᾿Επαφρόδιτον τὸν ἀδελφὸν καὶ ν
Philem. 2. y ἡγησάμη dp φ συνεργὸν καὶ
, ea xs 23 , Ν Ν aA id ,
συστρατιώτην μον, ὑμῶν δὲ ἀπόστολον, καὶ λειτουργὸν τῆς χρείας μου, πέμψαι
πρὸς ὑμᾶς, 35 ἐπειδὴ ἐπιποθῶν ἦν πάντας ὑμᾶς, καὶ ἀδημονῶν διότι ἠκούσατε
ὅτι ἠσθένησε, καὶ γὰρ ἠσθένησε παραπλήσιον θανάτῳ, ἀλλὰ ὁ Θεὸς ἠλέησεν
3. Ν 3 3 ἈΝ ᾿ 4 3 BY No v g AY , 39. Ν , -“
αὐτὸν, οὐκ αὐτὸν δὲ μόνον, ἀλλὰ καὶ ἐμὲ, ἵνα μὴ λύπην ἐπὶ λύπην σχῶ.
drink-offering was never offered alone, but was always poured
Sorth before the Lord (Num. xxviii. 7), in the Holy Place, “in
conjunction with the slain sacrifices, to complete the Mincha, or
Meat-offering’’ (Lev. ii. 1\—16). Cp. 2 Chron. xxix. 35, and see
Mather on Types, p. 221.
The drink-offering (Nesek) consisted of Wine (Num. xv. 5.
Judg. ix. 13), an apt emblem of blood; the blood of branches
in the True Vine, which is Christ (John xvi. 1—5), Who
alone enables them to bring forth fruit, and alone makes their
fruit, whether in doing or suffering, to be acceptable to God.
St. Paul here puts as a supposilion, what in his second im-
prisonment at Rome (when he knew that the hour of his
departure was at hand), he afterwards stated as a fact, ᾿Εγὼ γὰρ
ἤδη σπένδομαι, For Iam now being poured out (2 Tim. iv. 6),
where see note; and cp. the similar relation of Phil. i. 23 to
2 Tim. iv. 6; and see above, Introduction to this Epistle.
The latter is the consummation of the former. What he
looked forward to in his first imprisonment at Rome, was realized
in his second imprisonment in the same city.
The Apostle regards the shedding of his own blood in
Martyrdom as a Christian drink-offering to be poured out upon
the sacrifice and ministration of the Faith of his Christian Dis-
ciples, considered as a meat-offering (Mincha) to God ; for they
are not staggered by his sufferings, but believe that Christ will
receive and reward him and all others who have faith in His pro-
mises, and suffer according to His example.
Observe also, that in the word here used, there is something
prophetic, not merely of the fact of his martyrdom, but of the
manner of it.
If St. Paul had been durn¢ at the stake, as many Christian
Martyrs were, the figure would have been less suitable. But it
was significant of effusion of blood by decapitation.
The Libation of the blood of the great Apostle of the
Gentiles, in the great Metropolis of the Heathen World, was
indeed like a drink-offering, completing and consummating the
Mincha, or meat-offering, of the faith of the Philippians and
other Heathen Nations, whom he has brought to Christ; accord-
ing to Isa. Ixvi. 19, 20, They shall declare My glory among the
Gentiles, and they shall bring all your brethren for a Mincha
anto the Lord. Cp. Rom. xv. 16, where, writing at an earlier
period, he regards the Gentile World as a προσφορὰ, or offering,
presented by himself to God as their Minister.
But now, at a later period, when he bas his own offering-up in
his thoughts, he aptly changes the metaphor, and anticipates the
pouring out of his own blood as a drink-offering on their
sacrifice.
Finally, when he saw his death at hand, and exclaimed,
“Tam now being poured out!" (2 Tim. iv. 6) he completed the
metaphor. How much harmony of thought and language is
there in this! And if the remark may be permitted, how
striking is the evidence derivable from this specimen, among
others, of the profit and pleasure to be derived trom reading the
Epistles of St. Paul in chronological order.
20. γάρ] for: a remarkable reason. St. Paul, in the time of
his trial, sends Timothy away from himself at Rome to Philippi,
because he has no one who is like-minded with himself, and
therefore no one will be so earnest and affectionate in his love
and care forthem. He gives to others what he loved best, and
what he needed most for himself.
Thus the divine Apostle exemplifies and enforces by his own
practice his precept to them, ‘‘ Look not at your own things,
but ta one at the things of others” ¢. 4).
ψυχον] like-minded with myeelf, an “alter ego.” A re-
markable tribute to Timothy, at this the close of his Epistles to
the Gentile Churches; and a sufficient reason for St. Paul’s sub-
sequent appointment of Timothy to the Bishopric of the great
city of Ephesus. Compare his testimony to Titus, afterwards
Bishop of Crete, 2 Cor. viii. 6. 16. 23.
— γνησίως) with genuine love; as a genuine spiritual Son of
his Apostle and Father in the faith, who will show his love for
me by his love of you; cp. iv. 3, σύζυγε γνήσιε. Some ex-
positors interpret γνησίως ‘ paternally ;’ but γνήσιος, opposed to
νόθος, and derived from γένος, is rather applicable to the off-
spring than to the parent; and see v. 22, where Timothy’s filial
relation to St. Paul is commemorated as known to the Philip-
pians; and St. Paul writes to Timothy himself as γνησίῳ τέκνῳ,
1 Tim. i. 2, and to T¥éus i. 4.
22. yiwwéoxere] Acta xvi. 1—3; xvii. 14; xviii. 6; xix. 22.
28. ἀπίδω)] I shall have seen, as from a point, from which
I am able to contemplate the things around and concerning me;
not only the issue of my trial, but also my own consequent move-
ments. Cp. Jonah iv. 5, where it is said that the prophet went
out of the city, and took his seat in front of it, ἕως οὗ ἀπίδῃ rf
ἔσται τῇ πόλει.
A, B*, D*, F, G have ἀφίδω here, and so Lach., Tisck.,
Aff., Ellicott, and Winer (p. 43), who ascribes the aspirate form
to the influence of the digamma. Cp. Acts iv. 29, where Lach.
mann has received ἔφιδε. In these cases it seems hazardous
to follow a few MSS., lest on similar authority we should be
constrained to admit such readings as ἀφελπίζοντες Luke vi. 35,
οὐχ ὄψεσθε Luke xvii. 22, οὐχ ὀλίγος Acts xii. 18, ἐφ᾽ ἐλπίδε
1 Cor. ix. 10, οὐχ ᾿Ιουδαικῶς Gal. ii. 14. ᾿
25. ᾿Αναγκαῖον δὲ ἡγησάμην] For the reason of this necessity,
seo the Introduction to this Epistle.
— Ἐπαφρόδιτον)] See iv. 18. Probably this Epistle was car-
ried by Epaphroditus to Philippi.
— ἀπόστολον) your Apostie; perhaps he was the chief Pastor
of the Church at Philippi, and chosen, as such, to be their mes-
senger to St. Paul. (Theodoret.) See above, i.1. In primitive
times it was usual for the Churches to communicate with Mar-
tyra and Confessors by means of their respective Bishops and
Clergy. Martyr. Ignat. 3, and Ignat. ad Trall. 3. . 2.
28. ἠσθένησε) was sick nigh unto death, to my sorrow par-
ticularly, because it appears from the context that the sickness of
Epaphroditas, which was almost fatal, was incurred in his zeal to
visit St. Paul at Rome, and to aid him in his troubles there.
A frank avowal on the part of the Apostle Aimself that he
himself had no commission or power to heal all sickness, and that
he could not heal his dearest friends when sick for his sake.
Similarly we hear from him of the frequent sicknesses of his
dearly beloved Son in the faith (1 Tim. v. 23), and of his leaving
Trophimus at Miletus sick. (2 Tim. iv. 20.)
A strong proof hence arises that the miracles which are
προ to his agency were really wrought. (Acts xix. 12. xxviii.
As to the question why the Apostle who wrought so many
cures on others did not heal Timothy, Epaphroditus, Trophimus,
and other friends, see note on 1 Tim. v. 23.
27. ἐπὶ λύπην} 880 the best authorities. Elz. ἐπὶ λύπῃ.
PHILIPPIANS II. 28---80. Ul. 1—3.
345
38 Σπουδαιοτέρως οὖν ἔπεμψα αὐτὸν, ἵνα ἰδόντες αὐτὸν πάλιν χαρῆτε, κἀγὼ 1 Ac 3.10.
&
ἀλυπότερος ὦ.
Cor. 9. 14.
16. 18,
1 . 12.
® 5 Προσδέχεσθε οὖν αὐτὸν ἐν Κυρίῳ pera πάσης χαρᾶς, καὶ τοὺς τοιούτους 1 Tim, ὁ, 17
ἐντίμους ἔχετε, 89." ὅτι διὰ τὸ ἔργον τοῦ Χριστοῦ μέχρι θανάτον ἤγγισε, παρα- *} Cor. 16.17.
, a a 9% 3 , ,ελ ε “ a , Ἐ h. 6.10.
.βολευσάμενος τῇ ψυχῇ, iva ἀναπληρώσῃ τὸ ὑμῶν ὑστέρημα τῆς πρός pe λει- Eph. 5. 10.
τουργίας.
James |. 2.
ΠΙ. 1 "Τὸ λοιπὸν, ἀδελφοί pov, χαίρετε ἐν Κυρίῳ. Τὰ αὐτὰ γράφειν ὑμῖν die τὸ. τὸ,
ἐμοὶ μὲν οὐκ ὀκνηρὸν, ὑμῖν δὲ ἀσφαλές: 2." βλέπετε τοὺς κύνας, βλέπετε Gal 5.15
τοὺς κακοὺς ἐργάτας, βλέπετε τὴν κατατομήν. ὃ" Ἡμεϊς γάρ ἐσμεν ἡ περι- 5.3.8.
Jer. 4. 4.
John 4.34. Rom. 2. 29. & 4.11, 12. Col. 2,11.
80. παραβολευσάμενος having staked. So A, B (see Mai),
D, E, F, G, and Griesb., Scholz., Lachm., Meyer, Ellicott, Alf.
—Elz. has παραβουλευσάμενος, in the sense of having ‘ consulted
amiss for his own life.’ -
But παραβολευσάμενος appears to be the true reading, and
signifies ‘having staked his life.’ The word παραβολεύομαι is
derived from the substantive Παραβόλιον. The metaphor is from
alegal process of appeal (ἔφεσις). Παραβόλιον, or Παράβολον, was
the piynus, sponsio, or stake, which the appellant deposited
(παρεβάλλετο), and which, if he was cast in his appeal, he
JSorfeited. See the authorities in Lobeck, Phryn. p. 238. Polluz,
viii. 62, 63. Meyer, Att. Proc. 767. 772.
Hence the propriety of the figure here. Epaphroditus came
from Philippi to minister to St. Paul’s needs in his imprisonment
and trial. In the Apostle’s Appeal before Cesar, Epaphroditus
made his Παράβολον, not with a small sum of money, but risked
what was most dear to him: he put, as it were, his own life in
pawn for me; he παρεβολεύσατο with his life.
On this figurative use of the word παραβολευσάμενος, see
the quotations from Hesychius, Gcumen., Theophy!., and others
in Welstein, p. 273.
Cu. III. L Td λοιπόν] Finally—more expressive here, because
this Epistle to the Philippians was probably the dasé Epistle
written by St. Paul to any Christian Church. See above, the
Tntroduction to the Epistle, p. 332, and the next note.
What follows, therefore, from these words to the end of this
Chapter, in which he gives a brief summary of his former teach-
ing in former Epistles, and to the end of. the present Epistle,
derives special importance and solemnity from this circumstance.
— χαίρετε ἐν Κυρίῳ] Cp. iv. 4.
— Τὰ αὐτὰ γράφειν ὑμῖν] To write the same things to you.
These words have been made the occasion of much con-
troversy ;
To what do they refer? Where had St. Paul written the
same things as he writes here?
Some Expositors reply —In a lost Epistle.
nig say that he here refers only to the words χαίρετε ἐν
Kuply. ᾿
4 (1) The former of these opinions has been supported by
reference to S. Polycarp’s Epistle to the Philippians, where he
says that “Paul, in his absence from the Philippians, wrote
Ἐπιστολὰς to them” (c. 3); and it is alleged that the word
᾿ἘἘπιστολὰς, used there by Polycarp, shows that Paul wrote more
than one Epistle to the Philippians.
But this allegation is invalidated by the consideration that
᾿ἘἘπιστολαὶ (plural) often stands for a single Letter. See Acts
xxii. 56. 2 Cor. x. 9, and above, note on i. 1, p. 335.
And even supposing that Polycarp uses ἐπιστολὰς, in a
plural sense, we may explain this from the probability that
Polycarp regarded the Epistles, which St. Paul addressed to
Thessalonica, the Capital of Macedonia, and which he required
to be read by all the brethren (1 Thess. v. 27), a8 addressed to
all the Macedonian Churches, and therefore also to the Philip-
pians. See on 2 Thess. i. 4.
(2) The other opinion, that χαίρετε ἐν Kuply is the topic
which he repeats, is hardly consistent with the reason of the
thing, nor with the fact, nor with the context.
He rather seems to introduce what follows, as far as to
σ. 14, by these words.
(3) But, it may be asked, how could the warnings which
follow be said to be the same things as he had written before ?
This may be explained thus ;
The Epistle now before us was probably the Jast Epistle, in
order of time, that was written by St. Paul to any Gentile
Christian Church. See above, p. 332—4.
It ought to be borne in mind in reading St. Paul’s Epistles,
οι. 11.—Parr III.
that whatever the Holy Spirit wrote by him to one Church, was
written to all Churches.
Accordingly, a little after the date of the present Epistle,
St. Peter, writing to the Churches of Asia, speaks of a// St. Paul’s
Epistles as Scripture, and as doubtless well known to them as
such. (2 Pet. iii. 16.)
St. Paul’s Epistles were designed to be read publicly, and to
be circulated from one Church to snother, and to teach all
Christians in every country and in all ages of the world. And
what the Holy Spirit purposed to be done by St. Paul, He effected
by his agency. See above on 1 Thess. v. 27. 2 Cor. i. 13. Col.
iv. 16.
This important fact, which does not seem to have been
sufficiently considered, affords a clue to the sense of this passage:
“To wrile the same things to you (ὑμῖν emphatic) as I have
already wrilten to other Churches, to me indeed is not irksome,
and to you is safe.”
Therefore I will now repeat in this Epistle some warnings,
exhortations, and doctrines, which I have already delivered (a3
you know) in other Epistles to other Churches; and 1 will
bequeath these warnings, summed up together in a brief com-
Lace as an Apostolic legacy to you, and to other Churches of the
world.
He then proceeds to deliver those warnings, ‘ Beware of
the dogs,’’ and so continues in a strain of hortatory doctrine
already delivered in other Epistles to other Churches.
Accordingly, as is well worthy of remark, it will be found on
examination, that whatever is added by the Apostle in this and
the next chapter, had been already written by him before in other
Epistles to other Churches, especially in his Epistles to the
Thessalonians, Corinthians, Galatians, and Romans, as may be
readily seen by reference to the marginal quotations, and to the
following notes.
The repetition of the definite article here, in “ the dogs,”
“« the evil workers,” “the concision,” is not without its signi-
ficance, as showing that he had given previous warnings, in other
Episties, against these things.
He might well say, that it was sof irksome to him to write
again these things; and that it was safe for them to receive
them; because by thus iterating in a summary manner in this
final Epistle to a Gentile Church, what he had said more at large
in former Epistles, he declares to the Philippians and to the
world, that he has nof changed an iota of his teaching; and he
thus authenticates those other Epistles, and sets his seal on what
had been taught in them, and thus imparts additional assurance
to their faith.
It will be seen that in ». 15, he represents this portion of
this chapter (vv. 1—14) as comprising in a brief compendium or
epitome, the Fundamentals of all Christian Teaching on the doc-
trine of Justification by Faith. See note on v.14. See also iv.
4—7.
2. τοὺς xtbvas] the dogs, those false Judasizers who despise
the true Christians as unclean animals, and therefore call them
dogs (cp. Deut. xxiii. 18. Matt. vii. 6; xv. 26), but who are
themselves shameless and impure, and are therefore to be
shunned. Cp. 2 Pet. ii. 22. Rev. xxii. 15, ἔξω of κύνες.
— τοὺς κακοὺς ἐργάτας] the evil workers,—the false teachers
of whom he had spoken 2 Cor. xi. 13.
— τὴν κατατομήν) the Concision. Circumcisio, olim tam
pretiosa, nunc post Christum et Evangelium facta est tantim
Concisio. Nihil enim aliud nune faciunt Judei, se ipsos cireum-
cidentes, et aliis circumcisionem imperantes, quam carnem conci-
dunt. Circumcisio jam facta est eis non Circumcisio, sed Concisio.
Nos autem, qui Christo credimus et Circumcisione Spirits cir-
cumcidimur, veram habemus Circamcisionem; nos rem ipsam
tenemus, dum illi tantim umbram amplexantur. Vide Chrys.,
Theoph. Cp. Gal. v. 2; and note above on Gal. v. 12, where a
similar paronomasia may be observed.
Yy
840
PHILIPPIANS Il. 4—11.
τομὴ, οἱ πνεύματι Θεοῦ λατρεύοντες καὶ καυχώμενοι ἐν Χριστῷ ᾿Ιησοῦ, καὶ
Ν
a2cor.u.is, οὐκ ἐν σαρκὶ πεποιθότες,
+ 22,
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Rom.t1t. δοκεῖ ἄλλος πεποιθέναι ἐν σαρκὶ, ἐγὼ μᾶλλον, °° περιτομῇ ὀκταήμερος, ἐκ
Gen. 17.1 i 2 > AY a ° Ly ε a 35 ε ΄ Ns a
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tacts 63, δ κατὰ ζῆλος διώκων τὴν ἐκκλησίαν, κατὰ δικαιοσύνην τὴν ἐν νόμῳ γενόμενος
9.1. ἃ 22. 4 ¥
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Col. 2 a μὲν οὖν καὶ ἡγοῦμαι πάντα ζημίαν εἶναι διὰ τὸ ὑπερέχον τῆς γνώσεως Χριστοῦ
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δι 1.17. 9 x N δή. 9i Ve θῶ é 9. A . # 2 8 ὃ , 4 2
ἃ 8.21, 22 ἵνα Χριστὸν κερδήσω, 9‘ καὶ εὑρεθῶ ἐν αὐτῷ μὴ ἔχων ἐμὴν δικαιοσύνην τὴν ἐκ
kHom.4.25. νόμου, ἀλλὰ τὴν διὰ πίστεως Χριστοῦ, τὴν ἐκ Θεοῦ δικαιοσύνην ἐπὶ τῇ πίστει,
3.00.4. 10.}., 105 χρῇ γνῶναι αὐτὸν καὶ τὴν δύναμιν τῆς ἀναστάσεως αὐτοῦ, καὶ τὴν κοινωνίαν
Peis. γῶν παθημά ὑτοῦ φιζόμενος τῷ θανάτῳ αὐτοῦ 11 | εἴπως καταντήσω
1 Acts 26. 7. ματων AUTOV, σνμμορφιξόμενος τῷ Vavare αντὴ
These words, ‘dogs’ and ‘ concision,’ bespeak the /ateness of
this Epistle. He had spoken more tenderly of these things in
earlier Epistles (Gal. ii. 7; v.6; vi. 15. 1 Cor. vii. 19. Rom.
ii. 28). But now the Judaizers had received ample warning from
him. They could not plead ignorance, and he therefore speaks
more sternly of them. Cp. Birks, p. 27.
8. Ἡμεῖς γάρ ἐσμεν ἡ περιτομή) For we are the Circumcision.
As he had already declared in Rom. ii. 28, 29; iv. 11,12. Col.
ii, 11. Cp. Justin M. c. Tryphon. 12, δευτέρας ἤδη χρεία
περιτομῆς, καὶ ὑμεῖς ἐπὶ τῇ σαρκὶ μέγα φρονεῖτε. Elz. has
Θεῷ here, but Θεοῦ has more authority.
— καυχώμενοι ἐν Χριστῷ ᾿Ιησοῦ] glorying in Christ J κυ.
As he had said Gal. vi. 14.
4. καίπερ ἐγὼ κιτ.λ.] Although I myself having ground of
confidence even in the flesh, if any one else deems (1 Cor. iii. 18)
that he has confidence in the flesh, Imore—. The ἐγὼ repeated
brings out more forcibly the strength of Si. Paul's superior
claim as distinguished from that of others,—{f he had desired to
enforce it, which he did not.
The strength of the argument, as well as the beauty of the
language, is more clearly seen if the sentence is not broken ap by
colons, but runs on freely from ἡμεῖς in v. 3, to ἄμεμπτος in v. 6.
— εἴ τις δοκεῖ) if any one deems. As he had already said,
2 Cor. xi. 18—22.
— ἐγὼ μᾶλλον, 5. περιτομῇ ὀκταήμερος) I more than others,
being, in circumcision, eight days old; i.e. my circumcision was
not delayed beyond the legal time (Gen. xvii. 12), and I was not
circumcised as a proselyle. As to the dative case, see Winer,
p- 193. Ellicott, p. 68.
5. ἐκ γένους x.7.A.] ΑΒ he had already said in his Epistle to
the Corinthians (2 Cor. xi, 22, and Rom. xi. 1). He mentions
the tribe of Benjamin, as showing thereby that he was not de-
scended from one of the handmaids of Israel, but from his
beloved wife Rachel. And he adds that he was a Hebrew of the
Hebrews, to remind them that he was not a Hellenist, but of
pure Hebrew blood. See on Acts vi. 1. Cp. Dean Trench,
Syn. N. T. xxxix.
-- bet aal a Pharisee, of the most rigid sect. (Acts xxiii.
6; xxvi. 5.
6. κατὰ (ῆλος δ. τ. ¢.] My zeal was not inactive, but dis-
played itself in energetic and laborious exertions. Cp. Gal. i. 13,
34. Acts xxii. 8, 4.
He thus also declares, that it was not from any personal re-
sentment, or private interest, but out of pure zeal for God, that
he did what he did as a Persecutor. Acts xxvi.9—11. See on
Acts xxiii. 1, and 1 Tim. i. 5; and Bp. Sanderson, i. p. 338.
A, B, D, F, G have ζῆλος here in a neufer form; and the
Vatican MS. in 2 Cor. ix. 2, has τὸ ζῆλος : and the neuter form
is used by St. Paul’s contemporary and friend S. Clement, ad
Corinth. c. 5, passim, and c. 9; and by S. Ignatius, ad Trall. 4.
Elz. has ὥλον. Cp. Winer, p. 61.
7. ἣν] were. Observe the tense; he does not say ἐστί. See
note on v. 8, σκύβαλα.
— pol] to me, privately, personally, and individually —em-
phatic; as distinguished from my membership in Christ. Cp.
the contrast between the individual man, and the man in Christ,
in 2 Cor. xii. 2—5.
The things which were a gain to me in my personal cha-
racter, viz. my Pharisaism and my legal righteousness, com-
mending me to popular esteem, and public honour, among the
Jews, these I now count as loss. ᾿
- ἥγημαι] I have considered.
8. ᾿Αλλὰ μὲν οὖν καὶ ἡγοῦμαι] But I not only ave considered
them loss,—nay, I even now, atter long experience, do consider
all those things as loss. Elz. has μενοῦνγε, but the reading in
the text is that of B, D, E, F, G, J, K.
— πάντα] them all—individually and collectively ; i.e. all, and
every one of the temporal advantages to which be has referred.
— σκύβαλα] dung. κοπρόν (Hesych.). So Etym. M. and other
authorities in Wetstein, and several of the ancient Versions here.
Hence σκύβαλον is used for any refuse or offal. This text has
been made much of by the Marcionites and others, who dis-
araged the Levitical Law, and denied its divine origin. They
alleged, that if the Law had been divine, St. Paul would never
have applied such language to it as to speak of its privileges as
(nula and σκύβαλα. See Tertullian c. Marcion. v. 20, and Chrys.
and Theophyl. here.
But this allegation arose from a misconception of the Apostle’s
words. St. Paul says, that he considers as loss not those things
which are a gain to him, such as the Law is, and as he declares
it to be in its moral character (see Rom. vii. 12) and in ite
Scriptures (Rom. iii. 2; xv. 4. 2 Tim. iii. 15, 16), but such
things as were formerly a gain to him privately, personally, and
individually (see on ©. 7), as distinguished from his present cor-
porate condition as a member of Christ. Such were his secular
honour, and rank, and renown among his countrymen for his
legal learning, and ceremonial strictness, and religious zeal, his
pom observance of the ceremonial Law, and his reliance on
is own righteousness consequent thereon.
These are the things which were a gain to him personally ;
but which now, that he is in Christ, he regards as loss, and even
as dung, and casts them away as such, in order that in their place
he may win another gain ; in order that he may gain Christ, Who
is the end of the Law (Rom. x. 4); and in order that he may be
no longer a mere isolated individual (ἐγὼ) resting on Ais own
righteousness, but may be found in Him, and have that righte-
ousness which was testified by the Law and the Prophets (Rom.
iii. 21), which is of God through faith in Him.
See Rom. x. 3—5. Gal. ii. 16. Cp. Augustine, Ep. 40. 6.
9. εὑρεθῶ ἐν αὐτῷ} may be found (by my future Judge at the
great day of search) dwelling in Him, into Whom I was en-
grafted and incorporated at my Baptism.
10. τοῦ γνῶναι] that I may know. Winer, p. 291. ‘Ad
cognoscendum.’ Vulg.
The infinitive marks the design of faith,—viz. to know
Christ; i.e. to love and obey Christ, and to suffer with Christ ;
to be made conformable to His Death by dying unto sin, and to
know the power of His Resurrection, by rising again unto new-
ness of life.
This communion with Christ in His sufferings and death, is
signified and sealed in the Sacraments of Baptism and the Lord’s
Supper, by which we are made conformable to His death, and
partake of its benefits. See on Rom. vi. 3. 1 Cor. x. 16; xi. 26.
Thus the Apostle takes care to guard against the Jewish
objection, that the doctrine of Justification by Faith affords en-
couragement to sin. See Rom. vi. 1. 15.
— συμμορφιζόμενο)] So A, B (see Mai), D*, and other au-
thorities; and Lachm., Tisch., Meyer, Alf., Ellicott.— Elz.
συμμορφούμενος.
As to the sense, he had already dilated on this conformation
to Christ’s Death in Rom. vi. 3, and Col. ii. 11, 12; and fellow-
ship in His sufferings, 2 Cor. iv. 10.
εἰς τὴν ἐξανάστασιν τὴν ἐκ νεκρῶν. 13 " Οὐχ ὅτι ἤδη ἔλαβον, ἢ ἤδη τετελείωμαι'
διώκω δὲ εἰ καὶ καταλάβω, ἐφ᾽ ᾧ καὶ κατελήφθην ὑπὸ Χριστοῦ. 13 ᾿Αδελφοὶ,
ἐγὼ ἐμαυτὸν οὐ λογίζομαι κατειληφέναι: " ἐν δὲ, τὰ μὲν ὀπίσω ἐπιλανθανόμενος,
τοῖς δὲ ἔμπροσθεν ἐπεκτεινόμενος, xara σκοπὸν διώκω ἐπὶ τὸ βραβεῖον τῆς
ἄνω κλήσεως τοῦ Θεοῦ ἐν Χριστῷ ᾿Ιησοῦ.
1δο
PHILIPPIANS II. 12—15.
Ὅσοι οὖν τέλειοι, τοῦτο φρονῶμεν" καὶ εἴ τι ἑτέρως φρονεῖτε, καὶ τοῦτο
947
ΤΑῚ Tim. 6, 12.
Heb. 12. 28.
& 13. 21.
1 Pet. 5. 10.
2 Pet. 1. 5—8.
ἃ 8. 18.
ἢ Ps. 45.11.
Luke 9. 62.
1 Cor. 9. 24.
2 Tim. 4, 7, 8.
Heb. 12. 1.
6 Rev. 3. 21.
ΟἹ Cor. 2. 6.
Gal. 5. 10.
11. τὴν ἐξανάστασιν τὴν ἐκ νεκρῶν the Resurrection from
the Dead.
So A, B (see Mai), D, E, and several Cursives, and the
majority of Versions; and so Scholz., Lachm., Tisch., Alf,
Ellicott.—Elz. has τῶν νεκρῶν.
As to the objection that St. Paul does not use the expression
thy ἀνάστασιν τὴν ἐκ νεκρῶν elsewhere, that is of little weight,
inasmuch as it is used in Luke xx. 35. Cp. Acts iv. 2.
Indeed, there seems to be great propriety in the expression here;
St. Paul could not doubt, whether he himself should have a
part in the Resurrection of the dead ; but (as Theophyl. observes)
what he is not confident of, is, whether he shall attain to a glorious
Resurrection; ‘ad perfectorum resurrectionem, non ad illam
quam etiam inviti habebunt.” Primasius.
This is fitly expressed by ἡ ἐξανάστασις ἡ ἐκ νεκρῶν,---πιοῖ
simply ‘‘ the Resurrection 9f the Dead,”’ but “the Resurrection
which ts from the Dead.”
So Irenaeus, v. 13. 4: ‘In Resurrectione eam, quee ἃ Spiritu
datur, capiunt vifam; de qua Resurrectione Apostolus in δὰ
quse est ad Philippenses, ait ‘Si quo modo occurram ad Resur-
rectionem gue esi ἃ mortuis.’” And so Tertullian (de Resurr.
23): ‘De mercede ad quam tendens et ipse cum Philippensibus
scribit, si qua concurram ad Resuscitationem quee est ἃ moriuis.”
And our Lord Himself marks this distinction when He says,
οἱ καταξιωθέντες τοῦ αἰῶνος τούτου τυχεῖν, καὶ τῆς ἀναστά-
σεως τῆς ἐκ νεκρῶν, Luke xx. 35. Cp. Mark xii. 25, ὅταν
ἐκ νεκρῶν ἀναστῶσιν.
If any doubt be entertained as to the soundness of this
distinction, the same sense in substance is attained by rendering
τὴν ἐξανάστασιν τὴν ἐκ νεκρῶν, His (i. 0. Christ's) Resurrection
Jrom the dead.
And this construction harmonizes with what precedes:
Being made conformable to His Death, if by any means I shall
attain to His Resurrection from the dead; and is in unison with
what follows, 0. 21, μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως
ἡμῶν σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ, and is illustrated by
what he had said Rom. vi. 5—8. If we have been planted in the
likeness of His Death, we shall be also in the likeness of His
Resurrection. Hf we died with Christ, we believe that we sball
also live with Him. Cp. Rom. viii. 11.
11, 12.] Observe here the refutation afforded by this text to
the presumptuous doctrines of personal assurance and final per-
severance.
The divine Apostle himself, even at this late period of his
Apostolic career, does not feel absolutely confident, that he him-
self will attain to the glory of the Resurrection of the Just ; and
he disavows the notion of being suppused to have already apure-
hended. Cp. 1 Cor. ix. 27, where see note.
It was not till on the very eve of his Martyrdom for Christ,
that he could exclaim, as he then did, ‘‘ Henceforth there is laid
up for me the crown of Righteousness.’’ 2 Tim. iv. 8.
12. διώκω] Iam pursuing after. Cp. v. 14, where the meta-
phor is more fully expanded.
St. Paul, when writing these words, waa probably a prisoner
on the Palatine Hill at Rome (see on i. 13), and therefore was
in the immediate neighbourh of the Circus Maximus, which
lay in the Valley, on the south-western side of the Palatine Hill.
Doubtless he there often heard the loud and enthusiastic
shouts of the multitude cheering on their favourite charioteers,
and applauding the successful efforts of the victors in the course,
which stirred so strongly the passions of the Roman people in
the age of Nero, who himself entered the lists of competitors for
the prize. Cp. Juvenai’s description, xi. 195 :
“‘Totam hodié Romam Circus capit; et fragor aurem
Percutit,”’ &c.
St. Paul derives his imagery and language from that exciting
spectacle. He has a spiritual Circus of his own. He too is a
charioteer. He presses eagerly onward to the mark. He also
has a prize to gain,—the palm-branch of Victory from the hand
of Christ. Compare the glowing language of Tertullian, quoted
above on 1 Cor. ix. 24.
St. Paul connects this imagery with that of his own con-
version to Christianity.
He was then also διώκων (a laid but in a different
manner; as he says above, v. 6, κατὰ ζῆλος διώκων Thy Ἔκκλη-
olay. But when he was furiously racing onward in his mad
career of persecution, he was suddenly arrested by Christ; his
car was upset; he was flung prostrate on the ground. He was
enlisted by Him in a different course. He was apprehended
and laid hold on by Christ, in order that he himself might
apprehend and lay hold on the prize which Christ gives. Thence-
forth he is a διώκων in the Christian Circus; he forgets what he
has left behind, and he is continually stretching Aimse(f onward
to what is before. ‘‘ Preeteritum laborem non computans ad potiors
JSestinal.”” Primas. Cp. Augustine (de Cantico Novo, 4) on
the necessity of continual progress in the Christian race. ‘‘ Qui
non proficit, remansit in vid. . . . Currentem se dixit Apostolus,
sequentem se dixit, non remansit, non retrospexit.”” See A La-
pide, and Augustine in Ps. 38, Vol. iv. p. 444. 447, and Vol. v.
p- 1062. 1557, ‘Non progredi est regredi ;”’ and Bp. Sanderson,
iii. 365.
The Apostle compares himself to an eager charioteer hang-
ing over his horses, and urging them on to the goal; and he
διώκει κατὰ σκοπὸν, pursues onward after the mark, in order to
win the prize of his heavenly calling in Christ.
As to the particular phrases here, cp. Exod. xv. 9, διώξας
καταλήψομαι. Sir. xi. 11, ἐὰν μὴ διώκῃς, ob μὴ καταλάβῃς.
Observe also that the word διώκω is used with σκοπὸν here:
I pursue qfter the mark as if the goal itself were flying before the
wer.
ae The reason of this is, because the mark itself in the Christian
life is not a fixed object, but is ever receding from the racer him-
self, and cannot be apprehended by him while be lives.
The word ἐπεκτεινόμενος, stretching myself over, may be well
explained by Virgil's vivid description of the Roman Chariot-
race: ‘‘illi instant verbere torto Kt proni dant lora,” &c. See
Georg. iii. 103—111.
The term σκοπὸς is used by the LXX for the Hebrew
iy, or mark, especially for archers. (Job xvi. 13. Lam. iii.
12. Wisd. v. 13.21.) Hence it is applied to that which is the
aim and end of any effort, as here. ‘‘ Secundiim scopum persequor
ad palmam.’”’ Tertullian (de Resur. 23).
The Victory in the Circus was determined by the place
gained by the charioteer after going a certain number of heats
(usually seven) round the extremities (mete), and along the side
of the spina. The end of the cougse (or winning-post) was
marked by a linea or caiz, and was so called. Hence “" ἃ carcere
ad calcem,’’ and “ mors ultima /inea rerum.” (Horat.)
On the βραβεῖον, or prize, see above on 1 Cor. ix. 24.
In the Roman Circus, the Victor descended from his car at
the end of the race, and mounted the spina (or low wall, which
was the back-bone of the course), and there received his bravium,
or prize. . Sueton. (Claud. 21.) Juvenal (Sat. vii. 213).
S. Clement of Rome (mentioned by St. Paul in the next
chapter, iv. 3) connects this word βραβεῖον with St. Paul’s own
Apostolic career. ‘St, Paul (he says) gained the βραβεῖον of en-
durance, having worn bonds seven times for Christ (is there
any allusion to the seven rounds of the course ?),—having been ἢ
stoned, having been a Preacher of Christ in the East and in the
West, he received the splendid trophy of his faith; having taught
righteousness to the whole world (i.e. not by his nal preach-
ing only, but by his Epistles also), and having reached the limit
of the west, and having borne testimony before the Rulers, he
was thus released from the World, and went to the holy place,
having been an illustrious pattern of patience.’’ Clemens R. (ad
Cor. 5.
1b. aie: οὖν τέλειοι] As many then as are perfect.
The Apostle had before said that he himself had not yet
been perfected, τετελειωμένος, but he here claims to be τέλειος,
perfect.
That is, he is perfectly initiated in the knowledge of all
saving truth ; he is not νήπιος (1 Cor. xiii. 11. Gal. iv. 3), but he
is τέλειον, be [88 attained to full ripeness and maturity of man-
hood in Christ. As he says to the Corinthians, σοφίαν λαλοῦμεν
ἐν τοῖς τελείοις, and therefore he exhorts them not to be babes
in knowledge (cp. Eph. iv. 14), but to be φρεσὶ τέλειοι (1 Cor. ii,
Υ 2
348
Rom. 12.18. Θεὸς ὑμῖν ἀποκαλύψει.
αὐτὸ φρονεῖν.
Χριστοῦ, 13"
2A © UN pes a
ανυτων, Ol TA ETTLYELG φρονοῦντες.
χόμεθα Κύριον ᾿Ιησοῦν Χριστὸν,
Heb. 1
Col. 3. 4.
1 John ὃ. 2.
6, where see note, and xiv. 20). Cp. Heb. v. 14, τελείων ἐστὶν
ἡ στερεὰ τροφὴ, and vi. 1, ἐπὶ τὴν τελειότητα φερώμεθα.
But he has not yet been perfected, he is not yet come to the
society of just men made perfect (τετελειωμένων). Heb. xii. 23.
Cp. Luke xiii. 32. He is not yet able to say that he has finished
his course with joy. (See Acts xx. 24.) It was not till he saw that
the hour of his departure was at hand that he could say as he
did, τὸν δρόμον τετέλεκα (2 Tim. iv. 7), I have finished the
race, and the crown of righteousness is mine. (2 Tim. iv. 8.)
— τοῦτο φρονῶμεν) let us have this mind; which he has de-
clared in this summary of his doctrine on Justification, beginning
at v. 1, and continued to v. 12 inclusive, of this chapter (where
see note). For this is σοφία ἐν τοῖς τελείοις. (1 Cor. ii. 6.)
-- καὶ ef τι ἑτέρως ppoveire] And then (that is, provided ye
entertain this mind, which I have declared concerning the true
foundation of the faith) I say, if ye hold any opinion concern-
ing any thing else in a different light from what is right, God
will reveal that other thing to you in its érue light.
He does not say, εἴ τι ἕτερον φρονεῖτε, but εἴ τι ἑτέρως
εἴτε.
That is, he does not say, If ye entertain any different and
diverse opinion concerning that which I have declared to you as
the truth ; but he says, If ye hold fast to that, and if, in any thing
else which I have not declared to you, ye are minded otherwise,
God will enlighten you.
— ἀποκαλύψει) ‘ Ambulando in quod pervenimus, et, quod
nondum pervenimus, pervenire poterimus, Deo nobis revelante, si
quid aliter sapimus, si ea quee jam revelavit non relinquamus.”
Augustine (de Gratia, 1).
God will be willing to reveal it to you, ἐγ you walk in the way
of the true faith. (Primasius.)
16. πλήν» But, moreover, however that may be, whether in
things not fundamental ye see then in a different light, yet take
care to bear this in mind which 1 am about to say. See 1 Cor.
xi. 11. Eph. v. 33. Rev. ii. 26, where the sense is similar: πλὴν
ὃ ἔχετε κρατήσατε.
— εἰς ὃ ἐφθάσαμεν) as far as we attained; up to that point,
to which we are advanced in the Christian faith.
On the sense of φθάνω, atiingo, see Matt. xii. 28. Luke xi.
20. 1 Thess. ii. 16. Rom. ix. 31. 2 Cor. x. 14.
— τῷ αὐτῷ στοιχεῖν κανόνι, τὸ αὐτὸ φρονεῖν) walk by the
same rule, mind the same thing.
The infinitive is rather preceptive than imperative; it de-
clares what is to be done by the teacher himself, as well as by the
taught. It lays down a general maxim for all. Cp Hesiod (O.
et D. 391), γυμνὸν σπείρειν, γυμνὸν δὲ βοωτεῖν. Kiihner (G. G.
§ 644). Winer (p. 283).
The words κανόνι τὸ αὑτὸ φρονεῖν are not in A, B (see Mai),
and some Versions, and have been rejected by Griesb., Lachm.,
Tisch., Alf., Ellicott, particularly on the supposed ground that
they are a gloss imported from Gal. vi. 16.
But there is a large amount of testimony in their favour,
severed for τὸ αὐτὸ φρονεῖν. And since this chapter in his
Epistle to 8 Christian Church is designed to be a tinal sum-
mary of St. Paul's teaching on the great doctrine of Justification
by Faith, as distinguished from the Judaizing dogma of legal
righteousness (see on v. 1), it is no argument against the genuine-
ness of these words (but rather the contrary) that something
similar to them occurs in other Epistles, especially that to the
Galatians (vi. 16; cp. there, σ. 12 to υ. 16, with the present
chapter, 3—9), and the Epistles to the Romans and Corinthians
(Rom. xv. 5. 2 Cor. xiii. 11. Cp. Gal. v. 10), to which he would
specially desire them to refer for further instruction on the topic
treated of here.
17. Συμμιμηταί μου] Be ye followers together of me; not of
the false teachers. Cp. 1 Cor. iv. 16; xi. 1.
18,19. πολλοὶ γὰρ κιτ.λ.} He now passes on to describe
περιπατοῦντας καθὼς ἔχετε τύπον ἡμᾶς"
λάκις ἔλεγον ὑμῖν, νῦν δὲ καὶ κλαίων λέγω, τοὺς ἐχθροὺς τοῦ σταυροῦ τοῦ
ὧν τὸ τέλος ἀπώλεια, ὧν ὁ Θεὸς ἡ κοιλία, καὶ ἡ δόξα ἐν τῇ αἰσχύνῃ
PHILIPPIANS III. 16—21. :
16 P Πλὴν εἰς ὁ ἐφθάσαμεν, τῷ αὐτῷ στοιχεῖν κανόνι, τὸ
1 « Συμμιμηταΐί μον γίνεσθε, ἀδελφοὶ, καὶ σκοπεῖτε τοὺς οὕτω
μμιμηταί μ
ἰδ: πρλλοὶ γὰρ περιπατοῦσν, os πολ-
3 εἩμῶν γὰρ τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει, ἐξ οὗ καὶ σωτῆρα ἀπεκδε-
21.
ὃς μετασχηματίσει τὸ σῶμα τῆς ταπεινώ-
8. if, eon , a , a δό > aA 8 \ 2 4 a
u1 Cor. 15.43,51. σεως ἡμῶν σύμμορφον TO σώματι τῆς δόξης αὐτοῦ, κατὰ τὴν ἐνέργειαν τοῦ
4. Lal
δύνασθαι αὐτὸν καὶ ὑποτάξαι ἑαυτῷ τὰ πάντα.
another kind of error, that other phase of Judaism, which pro-
JSessed to have Faith and Knowledge, but which indulged iteelf
and others in Antinomian Licentiousness, and which bad been
already condemned by St. James, and to which the Apostle
St. Paul himself had referred in his Epistles to the Ephesians and
Colossians, and on which he aftertcards dwelt more fully in his
Epistles to Timothy and Titus, and which at length developed
itself in the wild speculations and libertine extravagances of
Gnosticism. See the Introductions to those Epistles.
He here points to some features of that immoral delusion ;
enmity to the Cross, denying the reality of Christ’s human body
and sufferings, thus subverting the doctrine of the Atonement,
and the foundations of Faith and Holiness; love of carnal indul-
gence, consequent on the denial of the Incarnation and Passion of
Christ, “ manifested in the Flesh;” and seeking for worldly
gain (cp. 1 Tim. vi. 5. Tit. i. 10), minding the things of earth,
and forgetting those of heaven, denying the future Resurrection
of the body (2 Tim. ii. 18), and its assimilation to Christ’s glo-
rified body, and thus taking away the strongest motive to holiness
of life.
— ἐχθροὺς τοῦ σταυροῦ) enemies of the Cross of Christ. This
phrase is adopted by S. Polycarp in his Epistle to the Philippians
(c. 12). On the sense, see the preceding note.
20. τὸ πολίτευμα---ὑπάρχει)] We are citizens of heaven. See
i. 27. The Apostle means something more than that ‘our city
or country is heaven ;’ for men may dwell in a city or country,
and yet have no share in its privileges. We have our πολίτευμα,
or civil status, already pre-existent (ὑπάρχον) in heaven. We were
citizens of heaven before we became citizens of earth. Observe
the strong word ὑπάρχει. (Cp. ii. 6.) Christ, our Head and King,
had ascended thither, and is there, and we, His members and
subjects, are there also. Cp. Eph. ii. 6.19. Heb. xii. 22, and
the memorable passage in Justin M. (c. Diognetum) describing
the Christian life (§ δ), ἐν σαρκὶ rvyxdvovow, ἀλλ᾽ οὐ κατὰ σάρκα
ζῶσιν, ἐπὶ γῆς διατρίβουσιν ἀλλ᾽ ἐν οὐρανῷ πολιτεύονται, and
Frag. 7 and 9, ἐν οὐρανῷ ἡ κατοίκησις ἡμῶν ὑπάρχει.
The words of St. Paul are well paraphrased by Tertullian
(de Coroné Mil. 13), ‘Tu, Christiane, peregrinus es mundi hujus,
civis superne Hierusalem. Noster, inquit (sc. Paulus), municé-
patus in ceelis, Habes tuos census, tuos fastos, nihil Οὐδὲ cum
gaudiis ssculi.”” And again Tertullian says, referring to this
passage, to the Martyrs (c. 3), ““ Vobis corona eternitatis, brabium
angelice substantiee, politia in ceelis, gloria in seecula seeculorum.”’
Our Divine Head is gone into Heaven, and has carried our
Humanity thither, and has given us the freedom of the heavenly
city, and has prepared a place for us there. (John xiv. 2, 3.)
Many boast the privilege of having the freedom of Rome,
and it is sold for a great price. (Acts xxii. 28.) But we have
been enrolled in the Census of heaven. We, the Members of
Christ, are already in heaven by virtue of the exaltation of our
Head. (Cp. Eph. i. 20.) We live and act as subjects of Christ,
and fellow-citizens with the Angels (Eph. ii. 19); and therefore
we are not at home when we are on earth; we have here no con-
tinuing city (Heb. xiii. 14), but are journeying to our home in
heaven.
31. μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως} will change
the body of our abasement, so as to be conformed to the body of
His glory. Hence Tertullian says (de Resur. Carnis, 55, and
ad Marcion. v. 20), ‘‘ Transfigurabit corpus humilitatis nostree
conformale corpori gloria sue.” And so Ireneus (v. 12. 3),
with the exception that he uses the word ‘conforme,’ and not
‘conformale.’
The genitives of the substantives ταπεινώσεως and δόξης are
more expressive than adjectives (ταπεινὸν and ἔνδοξον) would
have been, as showing that the abasement of the body comes
from us, but the glory of the body comes from Christ.
The Fathers rightly argue from this text for the identity of
PHILIPPIANS IV. 1---8.
IV. '*"Nore, ἀδελφοί μον ἀγαπητοὶ καὶ ἐπιπόθητοι, χαρὰ καὶ στέφανός μου,
ν , 2 , 3 , 2 3 δέ A Ν ,
οὕτω στήκετε ἐν Κυρίῳ ἀγαπητοί. 3 Εὐοδίαν παρακαλῶ, καὶ Συντύχην παρα-
A ΝΑ 28 aA 3 4 8 b \ 3 a \ N 4 4
καλῶ, τὸ αὐτὸ φρονεῖν ev Κυρίῳ. Nat ἐρωτῶ καὶ σέ, σύζυγε γνήσιε, συλ- Dan
λαμβάνον αὐταῖς, αἵτινες ἐν τῷ εὐαγγελίῳ συνήθλησάν μοι, μετὰ καὶ Κλήμεντος εἰ. 1 27.
καὶ τῶν λοιπῶν συνεργῶν μου, ὧν τὰ ὀνόματα ἐν βίβλῳ ζωῆς. δὶ
949
al Cor. 15, 26, 27,
2 Cor. 1. 14.
ch. 2. 16.
1 Thess. 2. 19, 20.
b Ee re 32, 83.
Rev. 3. 5,
3. 8. & 20, 12.
1. 27.
ς Rom. 12. 12.
4 «Χαίρετε ἐν Κυρίῳ πάντοτε, πάλιν ἐρῶ, χαίρετε. ὃ " Τὸ ἐπιεικὲς ὑμῶν § fm)?!
γνωσθήτω πᾶσιν ἀνθρώποις" ὃ Κύριος ἐγγύς. 5." Μηδὲν μεριμνᾶτε, ἀλλ᾽ ἐν cn
1 Thess. ὅ. 16.
eh. 3.1.
d Heb. 10. 25.
παντὶ τῇ προσευχῇ καὶ τῇ δεήσει μετὰ εὐχαριστίας τὰ αἰτήματα ὑμῶν γνωρι- « Ps. 55. 22
, θ Ν Ν Θ , 711 Ne ‘ed aA Θ a e ε 2 , A
έσθω πρὸς τὸν Θεόν. καὶ ἡ εἰρήνη τοῦ Θεοῦ, ἡ ὑπερέχουσα πάντα νοῦν,
φρουρήσει τὰς καρδίας ὑμῶν καὶ τὰ νοήματα ὑμῶν ἐν Χριστῷ ᾿Ιησοῦ.
8 ε Τὸ λοιπὸν, ἀδελφοὶ, ὅσα ἐστὶν ἀληθῆ, ὅσα σεμνὰ, ὅσα δίκαια, ὅσα ἁγνὰ,
Matt. 6. 25.
1 Pet. 5. 7.
{John 14. 27.
& 16. 33.
2 Cor. 13. 11.
Gal. 5. 22.
Col. 3. 15.
Rom. 1. 7.
gv han} ν Ἂν Ψ 3 AY Ν ¥ μ4 aA ’
ὅσα προσφιλῆ, ὅσα εὔφημα, εἴ τις ἀρετὴ καὶ εἴ τις ἔπαινος, ταῦτα λογίζεσθε: ε Rom. 12.17.
13.18.
1 Cor. 13.4—7. 1 Thess. 4. 8--δ. ἃ 5. 22.
the risen body under a change of condition. Thus Tertullian,
Le, “In resurrectionis eventu mutari licebit cum salute sub-
stanti@ ; resurget hoc corpus nostram quod humiliatur. Quo-
modo enim fransfiyuradit, si nullum erit?”’ And Jreneus, |. c.,
“Quod est humilitatis corpus quod transfigurabit Dominus?
Manifestam est, quoniam corpus quod est caro, quod et humiliatur
cadens in terram.” As St. Paul himself says, “It is sown in
dishonour, it is raised in glory.” 1 Cor. xv. 43, and see there,
v. 51—54.
After ἡμῶν Elz, has els τὸ γενέσθαι αὐτὸ, which is a gloss.
The construction is illustrated by Rom. viii. 29, προώρισεν
συμμόρφους. Cp. Winer, p. 550 (who compares Matt. xii. 13),
and Kiihner, § 560. Matthie, § 414, 3.
— τῷ σώματι τῆς δόξη:)] Wonderful transformation! This
frail body of ours, if it is conformed to the body of Christ in suf-
fering on earth, will be also conformed to His body in glory,
even to that body which is adored by Angels, and sits at the right
hand of God. 1 all the world could weep, it would never shed
tears enough for him who is excluded from that glory and con-
signed to everlasting shame. (Chrys., Theoph.)
Christ, at His own Transfiguration, gave a pledge and glimpse
of the fature glorious transformation of the risen Body, and thus
prepared the Apostles to suffer with Him on earth, in order that
they might be glorified for ever with Him, in body and soul, in
heaven. See on Matt. xvii. 2, 3.
Cu. IV. 8. Naf] Yea. So the best authorities. E/z. has καί.
— σύζυγε yhouw) true yokefellow. St. Paul might, if he
had pleased, have handed down this person’s name to the praise
of the world in all generations by adding a single word. But be
has not done so. And now it cannot be determined who this
person was. It cannot be his wife, as some have imagined. Both
grammar and history ( Cor. vii. 7) refute such a supposition.
He may, perhaps, be referring to St. Luke, who cannot have been
now at Rome (see ii. 20), and who appears to have been specially
conversant with the Philippians. Cp. on 2 Cor. viii. 18.
But such particulars as these are doubtless left in uncertainty
for a wise purpose, in order that we may not pretend to be wise
above what is written (1 Cor. iv. 6), and also to remind us, that it
is of little importance, whether our names are found recorded
with honour in the world’s history, provided they are found here-
after written “ in the book of life.” Compare what is said above,
Introduction to the Acts of the Apostles, pp. xii, xiii.
— adrais] them, i.e. Euodia and Syntyche.
— Κλήμεντος) Clement; probably the same person who was
afterwards Bishop of Rome, and whose Epistle to the Corinthians
is still extant. So Origen in John i. 29. Eusebiua, iii. 4, and
iii. 15, and S. Jerome, de Viris Ilust. 15. S. Irenaus says (iii.
3, 3), that the blessed Apostles (Peter and Paul) having founded
the Church of Rome, committed the Episcopate of it to Linus,
whom St. Paul mentions in his Epistles to Timothy (2 Tim. iv.
21), and that Linas was succeeded by Anencletus, and that after
him, in the third place (8. Jerome says the fourth, and Tertul-
lian says, de Preescr. 32, “" Clementem ἃ Petro ordinatum ’’], Cle-
ment was appointed to that Episcopate, who had beheld the
blessed Apostles, and had been conversant with them, and who
had their preaching still ringing in his ears, and their tradition
before his eyes; and in this respect he was not single, for, others
were then surviving, who had been taught by the Apostles. In
the time of this Clement, no small dissension arose among the
brethren at Corinth; and the Church of Rome sent to the Co-
rinthians a letter, very adequate to the, occasion, constraining
them to peace, and renovating their faith, and declaring to them
the tradition which he had recently received from the Apostles.
Clement was succeeded by Evarestus. (Irenaeus.)
On the succession of the earlier Bishops of Rome, see Bp.
Pearson, Minor Works, ii. p. 461—468, with the additions of his
learned Editor, p. 469—473. Bp. Pearson places the Episcopate
of Linus, a.p. 55—67 ; that of Anencletus, to 69; that of Clement,
from 69 or 70 —83.
It has happened providentially, that while the names of so
many helpers of St. Paul are not specified, the names of Linus
and Clemens were commemorated by him. The support of St.
Paul’s Apostolic authority was thus given to them and their public
acts, as Bishops of the Church, after Ais death. It is not
unworthy of remark, that these commemorations of them are
found in Epistles written by him from Rome, of which City each
of them was Bishop; and in his farewell Epistle, viz. in the Phi-
lippian Epistle, the last that he wrote to a Church, and that is
addressed to a Colony of Rome; and in the second to Timothy,
the last of all his Epistles.
— ἐν βίβλῳ (ωῆς] in the book of life. It need not, there-
fore, to be recorded by me.
That this saying does not imply any assertion concerning the
certainty of their salvation, appears from Exod xxxii. 32. Ps. lxix.
28. Rev. iii. 5, where names once written in the book of Life are
represented as liable to be dlotted out.
4. ἐρὼ] Iwill say.
4-- 1, Compare these verses with what he had defore said, in
his first Epistle. 1 Thess. v. 16—23. See above on iii. 1.
. Td ἐπιεικές] See 1 Tim. iii. 3.
— ὁ Κύριος ἐγγύς) The Christian Watchword. (1 Pet. iv. 7,
compared with 2 Pet. iii. 8.)
6. τῇ προσευχῇ] Cp. 1 Tim. ii. 1, 2.
1. ἡ ὑπερέχουσα πάντα voiv] “Pax ista precellit omnem
intellectum nostrum, neque sciri ἃ nobis nisi cm ad ccelestia
venerimus potest.” Augustine (de Fide, 16).
8. Td λοιπόν} Finally. He repeats the word (see iii. 1), like
one who still lingers, and is loth to bid farewell.
— ὅσα εὔφημα] ‘guecungue bone fame.’ St. Paul does not
think it beneath him to pay regard to things of ‘ good report.’
He who keeps his life clear of sin does good to himse/f; he who
keeps it clear of suspicion, is merciful to others. Our life is ne-
to ourselves, but our good name is necessary to others.
Therefore the Apostle commands us to provide things honest,
not only in the sight of God, but also in the sight of men (2 Cor.
vi. 7, 8). And in this exhortation he dogs not omit to mention
things of ‘good report,’ as n to be minded by us.
I suppose the Apostle did not over-value the praise of men; for
he saya, If I pleased men I should not be the servant of Christ
(Gal. i. 10; cp. 1 Cor. iv. 3. 2 Cor. i. 12). But he endeavoured
not only to live a good life, but also to keep a good name—the
one for his own sake, the other for the sake of other men,
as well as for himself. Bp. Sanderson (in his excellent Sermon
on Eccles. vii. 1. Vol. i. p. 1—32).
— εἴ τις ἀρετή] Not to be rendered, ‘if there is any virtue’
(for this could not be questioned), but ‘ whatever virtue there
is.’ Cp. ef τις θέλει, whosoever desires, Luke xiv. 26; and
the phrase, ef τις ἔχει ὦτα ἀκούειν, whosoever hath ears to
hear, Mark iv. 23; vii. 16, which is equivalent to ὁ ἔχων ὦτα
ἀκούειν : and Rom. xiii. 9, ef ris ἑτέρα ἐντολὴ, whatsoever other
commandment there is; 1 Cor. iii. 14, εἴ τινος ἔργον μενεῖ, whose-
soever’s work shall remain; and viii. 3. See also Jobn iii. 3. 5;
vi. 53, where this phrase introduces very important doctrinal de-
tions. |
— λογίζεσθε] ‘ratiocinamini ;’ hence reason upon, meditate
350
h Rom. 15. 33.
2 Cor. 13, 11.
PHILIPPIANS IV. 9—17.
9} ἃ καὶ ἐμάθετε καὶ παρελάβετε καὶ ἠκούσατε καὶ εἴδετε ἐν ἐμοὶ, ταῦτα πράσ-
νε Ν aA 3 ἢ Ψ θ᾽ ε ~
oete καὶ 0 Θεὸς τῆς εἰρήνης EoTat μεθ vpwY.
12 Cor. 1]. 9.
Gal. 6. 6.
πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με.
10 ΕΒ χάρην δὲ ἐν Κυρίῳ μεγάλως, ὅτι ἤδη ποτὲ ἀνεθάλετε τὸ ὑπὲρ ἐμοῦ
111 Οὐχ ὅτι καθ᾽ ὑστέρησιν λέγω"
12 Κ οἶδα καὶ ταπεινοῦσθαι, οἷδα καὶ
Μ Πλὴν
ν
ὅτι καὶ ἐν Θεσσαλονίκῃ καὶ ἅπαξ καὶ δὶς εἰς τὴν
J1Tim.6.6,8 φρονεῖν, ἐφ᾽ ᾧ καὶ ἐφρονεῖτε, ἠκαιρεῖσθε δέ.
k1Gor 4. 1. ἐγὼ γὰρ ἔμαθον ἐν οἷς εἰμὶ αὐτάρκης εἶναι.
περισσεύειν, ἐν παντὶ καὶ ἐν πᾶσι μεμύημαι καὶ χορτάζεσθαι καὶ πεινᾷν, καὶ
Jona is.8. περισσεύειν καὶ ὑστερεῖσθαι: | ἱπάντα i
" καλῶς ἐποιήσατε συγκοινωνήσαντές μου τῇ θλίψει.
m2Cor.11.8,9. 15 Οἴδατε δὲ καὶ ὑμεῖς, Φιλιππήσιοι, ὅτι ἐν ἀρχῇ τοῦ εὐαγγελίου, ὅτε ἐξῆλθον
ἀπὸ Μακεδονίας, οὐδεμία μοι ἐκκλησία ἐκοινώνησεν εἰς λόγον δόσεως καὶ
, bad πῶς μάνδι» δ ἃ
ne, 1.2 λήψεως, εἰ μὴ ὑμεῖς μόνοι
χρείαν μοι ἐπέμψατε. 17" Οὐχ ὅτι ἐπιζητῶ τὸ δόμα, ἀλλὰ ἐπιζητῶ τὸν καρπὸν
on them, so as to practise them. Cp. Ps. cxxxix. 2, ἐλογίσαντο
ἂν καρδίᾳ ἀδικίαν. Prov. xvi. 30. Ezek. xi. 2. Hos. vii. 15. Mic.
ii. 1, λογιζόμενοι κόπους καὶ ἐργαζόμενοι. Compare the use of
the Italian word ragionare.
The thought is expressed, according to his degree, by Horace
(1 Ep. i. 10), “‘ Quid verum atque decens curo δέ rogo, et omnis
in hoc sum.” See also 1 Sat. iv. 137, “ heec ego mecum Com-
pressis agifo labris.’’
10. ἀνεθάλετε τὸ ὑπὲρ ἐμοῦ φρονεῖν) ye put forth fresh sprouts
of your care for me ; ‘repullulastis sapere pro me’ (Aug.); ‘re-
floruistis sentire pro me.’ (Vulg.)
He rejoices that they sprouted forth afresh in their care
for him, now that he was relieved by their alms, as in a second
spring. Cp. Aug. (Conf. xiii. 26.)
᾿Αναθάλλω is used here in an active sense, as in Ezek.
xvii. 24. Ecclus. i. 18. Ye had the mind of tender affection for
me always, but ye now displayed it; like a tree which has life in
it in winter, but which puts forth evidence of that inner life by
its foliage in spring.
The Christian, in his almsgiving, is like a tree planted by
the water-side, whose leaf does not wither, and which brings forth
its fruit in due season. (Ps. i. 3.)
The former germinations of their loving care for the Apostle
had shown themselves when he was at Thessalonica, on his first
visit to Greece (v. 15), and probably when he was afterwards at
Corinth. See on Acts xviii. 5, and on 2 Cor. xi. 9.
— ἠκαιρεῖσθε] ye Aad not a season. It was not from any
barrenness on your part, that you did not put forth buds and
sprouts of affection, bat you had no favourable season for such
spiritual vegetation.
11, 12.] On these verses, see Bp. Sanderson's Sermon, Vol. i.
113—171.
12. Oa καῇ I know both, &c. Elz. has δὲ instead of καὶ,
which is more expressive, and is in the best MSS.
— ἐν παντὶ καὶ ἐν πᾶσι) in each thing (taken singly), and in
all (collectively).
18. ἐνδυναμοῦντί με] So Ignatius (ad Smyrn. 4) looking for-
ward to martyrdom, ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ els τὸ συμ-
παθεῖν αὐτῷ πάντα ὑπομένω αὑτοῦ με ἐνδυναμοῦντος. Cp.
᾿ ™ i, 12. 2 Tim. iv. 17. Elz. adds Χριστῷ, not in A,
» Ὁ,
15. ἐν ἀρχῇ τοῦ εὐαγγελίου] at the beginning of the Gospel
preached by me. He makes it a subject of praise to the Philip-
sect that at the beginning of his Apostolic career, when he was
ittle known in Greece, and had rendered comparatively little
service to the Churches of that Country, they, a poorer Church,
had come forward, and stood alone in ministering to his needs,
and had twice sent pecuniary supplies to him, even when he
ae the wealthy City of Thessalonica—the capital of Mace-
onia,
Clement of Rome says to another Greek Church, that of
Corinth (c. 47), “ Take the Epistle of the blessed Paul into your
hands. What did he write to you first of all, ἐν ἀρχῇ τοῦ
εὐαγγελίου, i.e. at the beginning of his preaching to you?” He
then refers them to the first Chapter of the first Epistle (1 Cor.
i. 10). In that case the word εὐαγγέλιον seems to be used (as
Cotelerius observes) of preaching by writing. Here it is said of
preaching by word of mouth, and signifies ‘ hia first preaching of
the Gospel among them.’ See Acts xvi. 12; xvii. 1. Cp. San-
derson (i. p. 112).
We are not to imagine (as some have done) that St. Paul’s
Apostolic career began at his Conversion. It is not to be dated
from his Conversion at Damascus, but from his Ordination at
Antioch. See Acts xiii. 3, 4.
This mention here of the kindness of the Philippians at the
beginning of his Apostolic Ministry, is more striking, as a record
of his thankfal remembrance of them, because it is made in this
Epistle, almost at the end of his Ministry.
It is observable that there is a similar refrospect in the last
Epistle of sll that he wrote—the Second to Timothy.
There he goes back, with grateful reminiscence, to the
earliest period of his own Ministry—the tions he endured
at Antioch, and Iconium, and Lystra (iii. 11), and to the com-
mencement of his intercourse with Timothy (1. 5).
At the close of his career, he takes a review of the whole,
from the beginning, in order that he may be duly sensible of
God’s continual care and love towards him. So here. An
exemplary pattern of thankfulness to all—especially at the end
of life. :
There is a difficult passage, hitherto unexplained, in the
Epistle of 8. Polycarp to the Philippians, which illustrates, and
is illustrated by this text.
In the Old Latin Version of S. Polycarp’s Epistle, sect. xi.
(the original Greek of that section is lost), we read, ‘‘ Nihil tale
sensi in vobis, in quibus laboravit beatus Paulus, qui estis in
principio Epistole ejus.”
This clause has been usually supposed to mean that the
Philippians are mentioned in the beginning of his Epistle; but
this is unintelligible. The true meaning seems to be, that they
themselves are his Epistles (compare 2 Cor. iii. 2, ἡ ἐπιστολὴ
ἡμῶν ὑμεῖς ἐστε) in the beginning (ἐν ἀρχῇ) of his ministry.
— ὅτε ἐξῆλθον ἀπὸ Μακεδονίας} when I went out of Mace-
donia.
This circumstance is mentioned, because he was driven out
of Macedonia by the inveterate rancour of the Jews, persecating
him first from Thessalonica (Acts xvii. 5—10), then following
from Bereea, and expelling him also thence; and thus he was
JSorced to go out of Macedonia. Yet, he says, ye Philippians did
not desert me, but succoured me even then.
— εἰς λόγον δόσεως καὶ λήψεως for an account or reckoning
(see v. 17), of giving on one side, and of taking on the otber.
“In ratione dati atque accepti.’” Augustine.
No other Church gave, and I took from no other Church
but from you.
It may be said, that there could be no taking, if there was no
iving.
ὃ But it is to be remembered, that the word λαμβάνειν, as
applied to ministerial maintenance, signifies to take as a due.
See 2 Cor. xi. 8. 20, ef τις λαμβάνει. The minister of God
λαμβάνει by right under the Gospel, as under the Law. See on
1 Cor. ix. 14, and Irenaeus iv. 8. 3, who shows the unity of both
Testaments in this provision.
16. καὶ ἐν Θεσσαλονίκῃ even in Thessalonica, that great and
wealthy City, where it might be expected that some would be-
friend me. Ye sent and succoured me even there.
11. τὸ δόμα---τὸν καρπόν] Observe the definite articles. The
gift is not the thing that I seek for, in your love, but the fruit
thai aboundeth to your account, not to mine. ‘“ Non ut ego
explear, sed ne vos inanes remaneatis.’’ Aug. (Serm. 46.)
I have learnt from Thee, O Lord, to distinguish between
the gift and the fruit. The gift is the thing itself, which is
given by one who supplies what is needed, as money. or raiment.
But ¢he fruit is the good and well-ordered will of the giver. It
is a gift, to receive a Prophet, and to give a cup of cold water;
but it is fruit, to do those acts in the name of a Prophet, and in
the name of a Disciple. The raven brought a gift to Elias,
when it brought him bread and flesh; but the widow brought
JSruit, because she fed him as a man of God. Augustine (Confess.
PHILIPPIANS IV. 18—23.
τὸν πλεονάζοντα εἰς λόγον ὑμῶν.
801
"δ. ᾿Απέχω δὲ πάντα καὶ περισσεύω' πεπλή- 03 Cor. 9.12.
Heb. 13. 16.
ρωμαι δεξάμενος παρὰ ᾿Επαφροδίτον τὰ παρ᾽ ὑμῶν, ὀσμὴν εὐωδίας, θυσίαν
δεκτὴν εὐάρεστον τῷ Θεῷ.
19.» Ὁ δὲ Θεός μον πληρώσει πᾶσαν χρείαν ὑμῶν, κατὰ τὸ πλοῦτος αὐτοῦ ἐν 3 (οτ.9. 5.
δόξῃ ἐν Χριστῷ Ἰησοῦ.
20 « Τῷ δὲ Θεῷ καὶ Πατρὶ ἡμῶν ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων, ἀμήν.
ν᾿ Matt. 6.9, 1δ.
31 ᾿Ασπάσασθε πάντα ἅγιον ἐν Χριστῷ ᾿Ιησοῦ' ἀσπάζονται ὑμᾶς οἱ σὺν ἐμοὶ Rom. 11. 36.
ἀδελφοί. 2
2.“
οἰκιας.
33 Ἢ χάρις τοῦ Κυρίου ᾿Ιησοῦ Χριστοῦ μετὰ τοῦ Πνεύματος ὑμῶν.
ἕν
xiii. 26, referring to St. Paul’s words here, and to Matt. x.
41, 42, and to 1 Kings xvii.).
is. ὀσμὴν εὐωδία:] See Eph. v. 2.
— Ovolayv—@eg] An offering, therefore, not made to me, but
to God, Whose Apostle Iam. Cp. Prov. xix. 17. Matt. xxv. 35.
Heb. xiii. 16. This is the true character of Christian almsgiving.
Cp. i. 17, and see Jrenceus, iv. 18. 4, where he shows that the Jews
are no longer able to offer oblations acceptable to God; which
are offered in the Church, through Christ, and there only, and by
Him alone, and explains what those oblations are. An important
lesson to thoze who imagine, that provided money is given, it
signifies little from whom it comes, and with what motive it is
ven,
. 22. μάλιστα οἱ ἐκ τῆς Καίσαρος οἰκίας Specially the Christians
of Caesar's household—probably freedmen, and other domestics
of the Palace. Cp. Ligh{foot, Journal of Puilology, Vol. iv.
p. 67—79.
St. Paul says, “specially they of Ceesar’s household,” and
thus shows that he had special means of intercourse with them.
In his confinement on the Palatine (see on i. 13) he had become
acquainted with some members of the Imperial Household.
ἃ 16. 27.
ἀσπάζονται ὑμᾶς πάντες οἱ ἅγιοι, μάλιστα δὲ οἱ ἐκ τῆς Καίσαρος ὁ... ὁ
reat eae
& 5.13.
ἀμήν.
Perhaps some of them had been employed in ministering to him,
as a state-prisoner, in his detention; and he had gained influence
over some who were appointed to guard him.
At Philippi, a Colony of Rome, the Apostle had preached to
the Jailor who guarded him, and to all his household (τῇ οἰκίᾳ
αὐτοῦ, Acts xvi. 32), and they all were baptized by him. He is
now at Rome, and has made converts of Cesar’s household, who
salute the Philippians as their brethren in Christ. Such a
greeting as this must have been specially welcome to the Philip-
pians. See above, i. 13.
The Gospel was first preached to the (Matt. xi. 5), and
God chose the weak things of this world (1 Cor. i. 26—28), and
the Apostle had shown his Christian tenderness for the large
and despised class to which Onesimus belonged, by his letter to
Philemon (Philem. 16). Now Christianity bas found its way into
the household of Cesar. At length, after it had been persecuted
by the Ceesars, it won Emperors to Christ. Thus the mustard-
seed of the Gospel grew, and stretched forth its branches, and
overshadowed the world. (Matt. xiii. 31. Luke xiii. 19.)
23. τοῦ Mvetuaros] So A, B (see Mai), D, E, F, G, and
Lachm., Tisch.. Alf, Ellicott. Elz. πάντων.
INTRODUCTION
TO THE
EPISTLE TO THE HEBREWS.
On the Authorship of the Epistle.
Tus Epistle has been ascribed to different persons. The names of those to whom it has been
assigned may be conveniently taken into consideration in the following alphabetical order.
Apollos has been regarded as its author by many learned writers in ancient times’. But to
this opinion there are several insurmountable objections.
Apollos was of Alezandria*; and it may be safely affirmed, that, if Apollos had written the
Epistle, his Christian fellow-countrymen would have been cognizant of the fact, and would have
been moved by a sense of justice, as well as national zeal, to vindicate its authorship to him.
The ancient Church of Alexandria was the most learned Church of Christendom. In its Cate-
chetical School, founded by St. Mark, it reared a succession of men eminent for erudition and
literary research. The early Christian Teachers of Alexandria would not have allowed that distin-
guished Alexandrine Teacher to be despoiled of his due honour.
Apollos had many devoted adherents*; and if he had been the writer of the Epistle, some
of them would have come forward in his native country, and elsewhere, to claim for him the
credit of so signal a service to the cause of the Gospel, as the composition of the Epistle to the’
Hebrews.
But, as will be shown hereafter, the Christians of Alexandria, from the earliest times, unani-
mously ascribed this Epistle to another person. Not one Alexandrine writer can be cited as having
assigned it to the Alexandrine Teacher Apollos.
Nor is this all. The fact is, that not a single Author of any note, in any part of Christendom
for fifteen centuries, attributed it to Apollos. That opinion first appeared in the world in the six-
teenth century ‘.
It is clear from the Epistle itself, that the author was known by his friends, especially those to
whom it was first sent’; and few persons, it may be supposed, will be induced to imagine, that the
authorship remained a secret for so long a time, and that it was first discovered fifteen hundred
years after Christ’.
. St. Barnabas has been supposed by others to be the author of the Epistle.
This opinion has been maintained by many able advocates with much learning and ingenuity ’.
The most important argument in its favour is, that the Epistle is asqribed to Barnabas, without
hesitation, by one of the most learned writers of the second and third centuries, Tertullian’.
In one of his Montanistic treatises, urging the necessity of a severe penitential discipline
towards those who have lapsed into deadly sin, and having cited passages from the writings of
1 Particularly by Ziegler, 1791, Dindorf, Bleek, Tholuck, Apollo ;" and see his Sermon, 1 Cor. iii. 4.
Credner, Reuss, Feilmoser, Lutterbeck, De Wetie, and last of all 5 See xiii. 18, 19. 23.
by Liinemann, 1855. See his Einleitung, p. 22. Cp. Dr. W. H. Mill, Prelectio Theologica, Cantabrigiee,
2 Acts xviii. 24. 1843, p. 32.
3 1 Cor. i. 12. 1 Especially by Ullmann, Studien u. Kritiken, 1828, Vol. i.
4 It was then broached by Luther, ad Gen. xlviii. 20: ‘Autor Η, 2, p. 388, and Wieseler, Chronologie, p. 504.
Epistole Hebreeos quisquis est, sive Paulus sive, ut ego arbitror, ® De Pudicit. 20.
INTRODUCTION. 353
St. Paul in support of his own opinion, he says: “1 am willing, by way of supererogation, to add
the testimony of one who was a companion of the Apostles; and who is qualified, by the nearness of
his own rights, to confirm the discipline of his masters. There is extant a writing of Barnabas to
the Hebrews,—a man sufficiently authorized by God', inasmuch as Paul associated him with himself
in the maintenance of self-denial’, and verily the Epistle of Barnabas is more generally received
among the Churches than the apocryphal Pastor’ of adulterers.”
Tertullian proceeds to quote from the Epistle to the Hebrews that memorable passage which
was the occasion of so much controversy in ancient times between the writers of the Church on the
one side, and the partizans of the severe penitential discipline of Montanus and Novatian on the
other‘. He then adds: ‘The writer who received this doctrine from the Apostles, and taught this
with them, had never learnt, that a second repentance was promised by the Apostles to an adulterer
or fornicator.””
This certainly is a strong testimony ; and it derives additional cogency from the consideration,
that Tertullian, who was distinguished by the extent of his learning, does not seem to have enter-
tained any doubt as to the authorship of the Epistle; and that, if he had heard it attributed to any
person of superior dignity to St. Barnabas, he would probably have mentioned the fact, in his desire
to procure the highest sanction in his power for the testimony which he adduced from the Epistle
in favour of his own tenets.
On the other hand, it is to be remembered, that in the age of Tertullian, there was but little
erudition among the Christians of the West. The Latin Church had no literature before his time *.
And Tertullian,—as this passage and many others in his writings show,-—-was accustomed to speak
dogmatically, in an arbitrary, self-confident, and magisterial tone (a frailty incidental to learned
men standing alone among their contemporaries), and to promulgate his own private opinions as
oracles for the Church.
The ascription of this Epistle to Barnabas may be reckoned among the private opinions of this
great African Father. It never took root in Christendom’. It was almost unknown in the East.
It was not received in Cyprus, the country of St. Barnabas. Epiphanius, the learned Bishop of
Salamis in Cyprus in the fourth century, who was by origin from Palestine, and therefore an
important witness on this subject, knew nothing of it. He ascribed the Epistle to another
author’.
Nor was Tertullian’s opinion accepted in Africa, his own country. S. Augustine, the ablest
writer of the African Church, attributes the Epistle to another,—the same person as Epiphanius *.
So does Primasius, a learned African Bishop of the sixth century, and an excellent commentator
on St. Paul’s Epistles *, who discusses the question of the authorship. And what is of even greater
importance, the Bishops of the African Church, in several Synods, ascribe it to another author ™.
Besides, if Barnabas had written the Epistle, he would, in all probability, have prefixed his
name to it. Barnabas had taken part with Peter at Antioch in the debate concerning the Ceremonial
Law "', and his name would have commended it to the favourable acceptance of the Jewish Christians.
He would probably have followed the example of the Apostles St. Peter and St. James, who, in
writing to Jewish Christians, placed their own names at the beginning of the Epistles which they
wrote.
Yet further ; it is a constant tradition of the Church that Barnabas wrote one Epistle; and that
Epistle is not reckoned by the ancients among the Canonical Scriptures *. Whether that Epistle is the
1 The true reading (as Oehier and Delitzsch have pointed out)
is, "ἃ Deo satis auctorati viri,”” not “ aded satis auctoritatis viri.”’
2 That is, in not claiming ministerial wages from the Churches
(1 Cor. ix. 6).
3 He 20 calls the work entitled the ‘Shepherd of Hermas,”
the discipline of which was regarded by him as too lax, and as
affording encouragement to sin.
4 Heb. vi. 4. 8.
5. Evidence has been given of this fact in another place, in the
Editor's volume on “ 3. Hippolytus and the Church of Rome,’
chap. ix.
This statement is not contravened by the testimony of S.
Jerome concerning the Epistle : “ licet plerique eam vel Barnade,
vel Clementis arbitrentur ’’ (Epist. ad Dardan. 129), where “ ple-
rique ’’ does not signify ‘‘most persons,” but ‘ many,’’ and is
designed to comprise those who ascribed it to S. Clement ; and is
to be explained by what S. Jerome says in another place (Cat.
Vou. II.— Parr III.
Eccles. Script. δ), ‘‘ Epistola quee fertur ad Hebreos non Pauli
creditur, propter styli sermonisque dissonantiam, sed vel Barnabe
juxta Terfullianum, vel Luce Evangelist juxta quosdam, vel
Clementis, Romane postea Ecclesise Episcopi, quem aiunt ipsi
adjunctum sententias Pauli proprio ordinasse sermone.” S. Je-
rome’s own opinion will be stated hereafter.
1 Epiphen. Her. 76. See also Heer. 42. 69, 70; the passages
may be seen in Kirchofer, p. 14. 250.
® Ad Rom. § 11, and De Doct. Christ. ii. 12, 13.
9. Primasii Commentaria in Epist. 8, Pauli Preefatio Generalis,
and Preefat. ad Hebr. in Vol. Ixyii. of Migne's Patrologia, p.
415. 686.
19 Conc. Hippon. a.v. 393, can. 36. Conc. Carth. iii. can 47;
Υ. can. 29.
τι Gal. ii. 13.
12 See Eused. H. E. iii. 25. Jerome, Scr. Eccl. 6.
Zz
354 INTRODUCTION TO
same as the Epistle now extant which is ascribed by some to Barnabas, is doubtful’. If it is, then
the great difference in power and authority between it and the Epistle to the Hebrews, refutes the
supposition that the latter is due to him. At any rate, it is certain that the one Epistle which the
ancient Church attributed to Barnabas, was not the Epistle to the Hebrews.
On the whole, it may be affirmed that no other ancient writer of any note can be specified as
having ascribed this Epistle to Barnabas. Tertullian’s opinion, however it may have arisen’, is not
ofsufficient weight to counterbalance the arguments, positive and negative, on the other side.
S. Clement, Bishop of Rome’, is supposed by others to be the writer of this Epistle.
If, however, the ancient testimonies on this subject are examined, it will be found that they
only go so far as to intimate that some persons were of opinion that the /anguage of the Epistle was
from him, and that they ascribed the substance to another person‘, and said, that Clement either
translated the Epistle from Hebrew, or clothed the thoughts of another in the dress which they now
wear in the Epistle.
Our present inquiry is concerning the subject-matter of the Epistle.
There is no ancient authority in favour of its ascription to Clement of Rome.
On the other hand, there is a peculiar circumstance in his relation to the Epistle, which appears
to refute the opinion that Clement was its author.
An Epistle of Clement himself has come down to us. In it he often quotes or refers to the
Epistle to the Hebrews‘, as has been already observed by S. Jerome *.
The use which S. Clement has made of the Epistle to the Hebrews is very important, as
proving the primitive antiquity of that Epistle, and the high esteem in which it was held. It also
seems to afford a strong presumption that Clement himself was not the Author of the Epistle to the
Hebrews. He would hardly have quoted it as he does, blending .passages from it with citations
from Holy Scripture, if he himself had written it. And if he himself had written the Epistle to the
Hebrews, which was received as Canonical Scripture by the Eastern Churches from the earliest
times, it seems probable that the other Epistle, which Clement afterwards wrote when Bishop of
Rome, in the name of the Roman Church to the Church of Corinth, would have been characterized
by similar spiritual endowments, and would have attained a no less dignity than the Epistle to the
Hebrews.
The Epistle of 8. Clement to the Corinthians is (as S. Jerome calls it) a “very useful Epistle.”
It breathes a spirit of genuine Christian charity, and is dictated by an earnest desire for Christian
unity. It is in every respect worthy of an Apostolic Bishop and Father. But the Epistle to the
‘Hebrews has far higher titles; and we need not hesitate to say, that the writer of the Epistle, still
extant, which was sent in the name of the Church of Rome to that of Corinth, and is universally
ascribed to S. Clement, was not the writer of the Epistle to the Hebrews.
St. Luke has been named by others’ as the writer of this Epistle.
But the same observations which have already been made with regard to S. Clement may be
applied also to St. Luke. Those ancient testimonies which mention his name in connexion with the
Epistle, do not ascribe to him the substance of the Epistle, but only the form *.
St. Luke did not, according to them, conceive the plan of the Epistle, or furnish the thoughts
and ideas, but only attired them in their present dress. And even this supposition is confessedly
put forth as an expedient for removing a difficulty, and to account for the phenomena of the style of
the Epistle, supposed to differ from that of the received Epistles of St. Paul.
1 See Hefele, Patres Apostolici, p.7; and Dressel, Patres
Apostolici, p. x.
2 Ifa conjecture may be allowed in this matter, perhaps
Epistle to the Hebrews may have been read by Tertullian τ μ
Manuscript commencing with the Epistle ascribed to Barnabas (to
which Origen refers c. Celaum, i. 63; Clem. Rom. Hom. i. 18;
and Eused. vi. 13), and the Epistle to the Hebrews not having
any name prefixed to it, may therefore have been supposed by
Tertullian to have been written by him. The practice of binding
together MSS., the compositions of different authors, was very
ancient. The Epistle of S. Clement is contained in the Alexan-
drine MS. of the New Testament. The old Latin Version of the
Eeue of Barnabas was discovered in a MS. of a work of Ter-
ullian.
3 See above on Phil. iv. 3.
4 See for example Origen ap. Euseb. vi. 25; and Eusebius
τῆν eo iii. 38; and Jerome, Cat. Script. Eccl. ὁ. 6, quoted
above.
5 See Clement, Epist. i. cap. 12. 17. 36. 43. 46. 56.
4 Jerome, Cat. Scr. Eccl. 15, ‘ Clemens scripsit ex persona
Romane Ecclesise ad Ecclesiam Corinthiorum valdé utilem Epis-
tolam, que et in nonnullis locis public? legitur, que mihi videtar
characteri Epistole quee sub Pauli nomine ad Hebreos fertur
convenire. Sed et multis de eadem EpistolA non solim sensibus
sed juxta verborum quoque ordinem abutitur; omnino grandis in
utrague similitudo est.’’
1 Particularly by Grotius, KGhler, and last of all, though not
confidently, by Delitzsch, in his learned Commentar sum Briefe
an die Hebriier, Leipzig, 1857, p. 701—706.
8. See for example Eused, iii. 38; vi. 26.
THE EPISTLE TO THE HEBREWS. 355
There appear to be insuperable objections to the opinion which ascribes the Epistle to him.
St. Luke was not of Hebrew origin', nor is there any evidence that he was even an Hellenistic
Jew, It is most probable that he was a Gentile Christian ; and the testimony of Christian Antiquity
derives his origin from the city of Antioch’, the capital of Syria, the centre of Gentile Chris-
tianity.
It is by no means probable that a Gentile Christian, or even a Jewish Hellenist, would have
ventured to undertake the task of writing an Epistle to the Hebrews.
Such an act would have savoured too much of presumption, and would not have been in
accordance with the characteristic modesty of the Evangelist.
Besides, if St. Luke had been the author of the Epistle, it can hardly be doubted that the
Christians of Syria, of Asia, and of Greece, would have known the fact, and would have attributed
it to him.
But we find, on examination, that the Church of Antioch unhesitatingly assigned the Epistle
to another person.
The Bishops assembled in a celebrated Synod in that city in a.p. 269, to examine the heretical
teaching of Paul of Samosata, quote the Epistle’, and ascribe it not to St. Luke, but to St. Paul.
Thus then we are brought to the question—
I. Was the Epistle to the Hebrews written by St. Paul?
II. Is the language of the Epistle from him, or only the substance ; or both ὃ
These questions may be considered with reference—
(1) To external testimony,
(2) To tnternal evidence.
The external testimony divides itself naturally into two branches, that of the Eastern
Church, and that of the Western.
The Epistle was addressed to the Hebrews of the East, especially of Jerusalem and Palestine.
Although the Author of the Epistle writes anonymously, yet those persons, to whom the
Epistle was primarily and specially addressed, were acquainted with the name and person of the
Author. He thus speaks to them: Pray for us, for we are persuaded that we have a good conscience, in
all things willing to live honourably ; but I beseech you the rather to do this, in order that I may be
restored to you the sooner... And again, Know ye that our brother Timothy has been set at liberty,
with whom, tf he come soon, I will visit you*.
These and other similar expressions bespeak an individual well known personally to the friends
whom he addressed.
The question therefore arises here—
What is their testimony concerning the writer? To whom did they ascribe the Epistle?
To this inquiry it may be replied, that the Churches of Jerusalem, Palestine, Syria, Asia, and
Alexandria concurred in ascribing the Epistle to the Apostle St. Paul.
From Jerusalem and Palestine we have the testimony of a celebrated Bishop of Jerusalem in
the fourth century, 8. Cyril, who attributes the Epistle to him without any hesitation ἡ.
The same may be said of Eusebius, Bishop of that city in Palestine, in which St. Paul was
confined for two years, Cesarea', and who ascribes the substance of the Epistle to St. Paul.
The testimony of Eusebius is of more value, because the Epistle to the Hebrews has ever been
regarded by the Church as one of its best safeguards against the heresy of the Arians, who some-
times appealed to Eusebius as favourably inclined to their tenets. If (says Theodoret, Bishop of
Cyrus’) the Arians are not willing to listen to us concerning the benefits which the Church has
received from the Epistle to the Hebrews, let them listen to Eusebius of Palestine, to whom they
appeal as an advocate of their own dogmas. For Eusebius confesses that this Epistle is the work of
ignorant of the fact, that some however, have rejected
1 Cp. Col. iv. 11. 14. persons,
that to the Hebrews, affirming that it is excepted against by the
2 Euseb. iii. 4. S. Jerome, Cat. Eccl. Scr. 7. See above, In-
troduction to St. Luke’s Gospel.
3 Routh, R. 8. ἢ. 478, 474.
᾿ Eyal Bie 23. δ
ril Hierosolym. Catech. iv., where he is treating ex-
pressly of the Canonical Books of Holy Scripture.
5 Eused. E. H. iii. 3, where he says, “ the Fourteen Epistles of
St. Paul are manifest and evident; though it is not right to be
Church of the Romans as not being St. Paul’s.’
It ought to be added, that Eusebius elsewhere inclines to the
opinion that the substance of the Epistle “e St. Paul’s, but the
diction from another hand. See E. H. iii. 38.
7 In his Procem. to his Exposition of the Epistle to the
Hebrews.
Z2z2
356 INTRODUCTION TO
the divine Apostle St. Paul, and that all the ancients entertained this opinion concerning the
authorship of the Epistle’.
The testimony of the Church of Antioch, the capital of Gentile Christianity, and the centre of
St. Paul’s missionary labours’, has been already referred to. It ascribed the Epistle to St. Paul ἡ.
Testimonies to the same effect may be adduced from competent witnesses of the Churches of
Asia and Greece.
The Council of Nicza received it as a genuine work of St. Paul‘. Gregory Thaumaturgus ",
Gregory of Nazianzum, Basil the Great, Gregory of Nyssa, Theodore of Mopsuestia in Cilicia
St. Paul’s own country, 8S. Chrysostom at Antioch and Constantinople, Epiphanius of Salamis in
Cyprus, Theodoret of Cyrus, the Synod of Bishops assembled at Laodicea (a.p. 363), all agreed in
assigning it to St. Paul *.
In a word, to cite the expression of 8S. Jerome, “ All the Greek writers received it as his’.”
The witness of the important Church of AJexandria is entitled to special attention.
That Church was of primitive origin, it was founded by St. Mark, who was with St. Paul in
his first imprisonment at Rome’, and perhaps also at his martyrdom’. Its tradition was probably
derived from that Evangelist.
The ancient Alexandrine Church was also distinguished by an uninterrupted succession of
writers eminent for ability, for learning and enterprising research, who were reared in, or presided
over, the Catechetical School of that city, even from the days of St. Mark’. One of the Principals
of that School, in the second century, was Pantenus™, the master of the learned '* Clement of
Alexandria, another Teacher in that Institution.
Pantenus (as is commonly believed) ascribed the Epistle to St. Paul, and endeavoured to
explain the reason of the absence of the Apostle’s name from the commencement of the Epistle "ὃ,
The Epistle was also assigned to St. Paul by the successor of Pantzenus, 8. Clement“,
The testimony of Origen, the scholar and successor of S. Clement, is substantially the same as
that of his predecessors.
He says in one place that he has arguments to prove that it is a genuine work of St. Paul”;
-and in another he declares, “whatever Church"* receives it as St. Paul’s, let it be commended for
doing so; for (he adds) it is not without reason that the primitive writers" have delivered it to us as
Paul’s"™.
It is true, that Origen in one place adverting, as 8. Clement had done before him, to the
difference of style between this Epistle and the acknowledged Epistles of St. Paul, offers another
solution in explanation of that phenomenon; and expresses an opinion, “that the thoughts of the
Epistle are from the Apostle, and the composition and phraseology in which they are clothed, are
from some other person, who recorded the apostolic materials, and committed to paper what was
dictated by his master . . . . but who it was that reduced the Epistle to writing God knows; but
the story which has reached us from some persons is, that Clement, Bishop of Rome, committed the
Epistle to writing, and from others that it was St. Luke ”.”
On these testimonies two observations may be made ;
First, it thence appears, that there was an uniform and consistent tradition at Alexandria in the
second and third centuries, that the substance of the Epistle was from St. Paul.
1 It is quoted as St. Paul’s by Eusedius in extant works; e. g.
de Mart. Palest. c. 11. Demonst. Evang. v. 3, in Ps. ii. Cp.
Davidson's Introduction, iii. p. 192.
2 See above on Gal. ii. 11.
3 See also the testimony of Ephrem, the Syrian, in the fourth
propel and of Severian, Bp. of Gabala in Syria, in Lardner, ii.
2. 620.
4“ Harduin, Concil. i. p. 402.
3 Cardinal Mai, Script. Vat. Nova. Coll. vii. p. 176.
8. See the evidence to this effect given by Lardner, iii. 329,
330. Guerike, Einleitung, p. 432, 433.
1 Jerome, Epist. ad Evagrium, 125.
8. Col. iv. 10. Philem. 24.
9 2 Tim. iv. 11.
10 «Tn Alexandria, ubi ἃ Marco Evangelista semper ecclesiastici
fuere doctores,’’ says S. Jerome, Cat. Eccl. Ser. c. 37.
11 See the authorities in Routh, R. S. i. 338, 339.
12 Rused. vi. 13.
13 See the testimony of Clement in Euseb. vi. 14, where the
“blessed Presbyter” is generally supposed to be Pantenus. If
it is not Panteenus, yet the witness of a man to whom 80 learned
8 person as Clement refers with so much veneration as his senior,
will still command great respect. And the opinion of Pantsenus,
his master, may be inferred from Clement's own testimony as to
the authorship of the Epistle.
16 See used. vi. 14. Clement conjectured that it was written
originally in Hebrew by St. Paul, and translated into Greek by
St. Luke, and he constantly quotes it as St. Paul’s; e. g. Stromat.
ii. ᾿ 420; vi. p. 645.
5 Origen, Ep. ad African. Vol. i. p. 19.
'6 εἴ τις ἐκκλησία. This is the meaning of the phrase (see
note above on Phil. iv. 8), and dot ‘ jf any Church,’ as it is some-
times rendered.
17 of ἀρχαῖοι ἄνδρες, ‘ the primitive men,’—not (as it has been
sometimes translated) ‘ancient men ;’ the expression is much
stronger than that.
18 Origen, in Euseb. vi. 26. It has been observed by Kirch-
ofer, p. 244, that Origen quotes the Epistle to the Hebrews
about 200 times, and often cites it expressly as St. Paul's; and
never attributes the substance of it to any other writer.
19. Origen, ap. Euseb. vi. 36.
‘ THE EPISTLE TO THE HEBREWS. 357
And, secondly, it is thence also clear, that there was a discrepancy of opinion concerning the
person who put the materials of the Apostle into writing. In the earliest account, that of Pantenus,
there is no hint that the diction of the Epistle was not from St. Paul, as well as the matter ;
although his attention was evidently called to the question, inasmuch as he suggests a reason for the
absence of St. Paul’s name from this Epistle’.
§. Clement puts forth a private opinion, that the Epistle is a translation from a Hebrew original
written by St. Paul’.
Origen propounds a different hypothesis,—that the materials of St. Paul were arranged by
another writer who was unknown; but some mentioned 8. Clement, and others St. Luke, as the
person who gave it its present dress.
The inconsistency of these various suppositions concerning the language of the Epistle imparts
greater force to the consistency of the tradition concerning its substance. They show, that the ques-
tion concerning its authorship had even then been discussed and examined. And this uniformity of
independent witnesses, who differ from each other as to the minor matter of its phraseology, and
whose testimony reaches back to primitive times, and comes from the most learned school of
ancient Christendom, will not easily be shaken by any conjectural theories of later criticism.
It may also be here remarked, that the variety of ancient Alexandrine speculations concerning
the person to whom the danguage, apart from the substance, is due, affords a presumption that the
substance and language are πού from different hands, but from one and the same. This conclusion
is confirmed by the succeeding testimony of the Alexandrine Church.
For, the tradition concerning the authorship of the subject-matter of the Epistle continued to
maintain its consistency. But the various floating speculations concerning the author of the diction,
as distinct from the substance, gradually vanished away. The author of the matter and the lan-
guage was thenceforth generally regarded as one and the same person—St. Paul.
This appears from the testimony of the celebrated Dionysius, a scholar of Origen, and Bishop
of Alexandria (a.p. 247), who ascribes the Epistle to St. Paul; and of Theognostus, the Head of the
Catechetical school there (a.p. 282), and of Peter, the celebrated Bishop of that city (a. 300°),
and of his successor Alexander in 313‘, and, finally, of the two great Bishops of that see, namely,
S. Athanasius and 8S. Cyril’. All these ascribed the Epistle—both in substance and form—to St.
Paul.
Before we pass from the testimony of the East to that of the Western Church, we may observe
that the most ancient Greek Manuscripts, now extant, of St. Paul’s Epistles, place the Epistle to
the Hebrews among St. Paul’s Epistles. They do not place it after the Pastoral Epistles (as is done
in the Vulgate and in our own Authorized Version), but before them.
In the Alexandrine Manuscript, and in the Codex Vaticanus, and in the Codex Ephrem, and
in the Codex Coislinianus, and also in some Cursive Manuscripts*, the Epistle to the Hebrews
follows immediately after the Epistles to the Thessalonians’.
It is also deserving of remark, that in still more ancient Greek Manuscripta than any which we
now possess, the Epistle to the Hebrews was placed immediately after that to the Galatians, and
before that to the Ephesians ",
From this testimony of ancient Manuscripts, it is evident that at the time when those Manu-
scripts were written, the Epistle to the Hebrews was reckoned among those of St. Paul.
Let us now turn to the testimony of the West.
8. Clement, Bishop of Rome,—whom St. Paul himself mentions with affection as one of his own
Sellow-labourers whose names are in the book of life’,—quotes the Epistle, as has been already observed,
but he does not say that it was written by St. Paul.
1 Euseb. vi. 14. 5 Codd. 17. 23. 47. 57. 71. 73, and others. See Tischendor/,
2 In Eused. vi. 14. N. T. ed. 1858, p. 555.
3 In his 9th Canon. Seo Routh, R. 8. iii. 333; and as to 1 And it is so placed in Lachmann’s edition, p. 637.
Theognostas, ibid. iv. 27, ed. Oxon. 1818. 8. As appears from the marginal numerals of the sections as
4 See Lardner, ii. p. 302. they still stand in the Vatican Macesiit: See Cardinal Mai’s
5 Ibid. ii. p. 400, 401 ; iii. p. 9. note, p. 429, and Lachmann, p. 53
In the very valuable Ancient Catena lately published for It is placed immediately peri the Epistle to the Galatians
the first time by Dr. Cramer (Oxon. 1844) eg Cod. 238 in the most ancient MSS. of the Sahidic Version. See Zoega, in
of the Imperial Library at Paris, are numerous Scholia of S. ery pa aaa Ῥ' 186. Tischendorf, N. T. p, 555,
Cyril, S. Athanasius, and others, recognizing the Epistle as St. ed. 1858.
Paul's. 3. See Phil. iv. 3,
358 INTRODUCTION TO
On the other hand, he does not ascribe it to any one else. He does not specify the name of the
Author.
This mode of dealing with the Epistle on the part of 8. Clement, who doubtless knew the au-
thor, does not indicate an opinion on his part, as some seem to think, that St. Paul was not the Author.
The Author of the Epistle to the Hebrews, whoever he was, had written anonymously; and
doubtless he had good reasons for doing so. J/ the writer was St. Pawi, then S. Clement, who was
an intimate friend of the Apostle, and wrote soon after his decease, would know and respect those
reasons, and would be guided by them. As a fellow-labourer and follower of the inspired Apostle,
he might well be inclined to quote the Epistle, in order to show his reverence for it as a part
of Canonical Scripture, and to commend it as such to the reverent use of the faithful; and the more
80, because the Epistle was anonymous, and could not commend ttself, as the other Epistles of
St. Paul do, by his Apostolic name prefixed to them. But, in his love for the Author, he
would not do what the Author himself had not done; he would not betray the secret, and publish
his name to the world at large, at that early date, when the reasons for not divulging it were still
in force. He would quote the Epistle to the Hebrews as divinely-inspired Scripture, and would
leave it to Time to make known the name of the Author.
This is precisely what ts done by Κα. Clement.
The testimony of Tertullian, ascribing it to Barnabas, has been already considered.
It must, however, be noticed again, because it seems to afford some explanation of the manner
in which the Epistle was regarded by some in the Roman Church in the age of Tertullian, that
is, the second and third centuries.
Tertullian, we have seen, refers to the earlier portion of the Sizth Chapter of the Epistle. It is
observable, that he does this in one of his Montanistic treatises, in which he is denouncing in no
measured terms what he regarded as the lax and dissolute discipline of a branch of the Western
Church, most probably the Roman ἡ.
In this treatise Tertullian ascribes the Epistle to Barnabas.
The Western Church at that time possessed no writers that could be compared with Tertullian
in learning. Indeed, with the single exception of Minutius Felix, no Latin Christian writer of any
note belongs to that period.
Besides, the Latin Church was then harassed by the Montanists from the East, and afterwards
by the Novatians from Africa.
Both of these sects found, as they imagined, a strong testimony in behalf of their rigorous
penitential discipline in that portion of the Sixth Chapter of the Epistle which had been cited by
_ Tertullian in his Montanistic Treatise, ‘de Pudicitia.””
The Roman Church, in the stress of controversy for which she was then little qualified, and in
the lack of time for research, and of critical aid and resources, may probably have been 80 much
influenced by Tertullian’s bold and peremptory assertion (ascribing the Epistle to Barnabas),
together with her own desire to get rid of the inconvenient argument which he and her Montanistic
adversaries invoked against her from thet Epistle, that she may have not been very reluctant to
allow the authorship of the Epistle itself to be regarded as doubtful ; and some of her controversialists
may have thus been led even to accept Tertullian’s assertion, and to affirm that it was written by
some other Author than St. Paul ἢ.
Accordingly we find that one of her champions is signalized as having omitted the Epistle to
the Hebrews from the catalogue of St. Paul’s Epistles.
This was Caius. It is observable that he was celebrated for his strenuous efforts against
Montanism, and it is expressly recorded, that “he mentions only thirteen Epistles of St. Paul, not
enumerating the Epistle to the Hebrews with the other Epistles,” and that he does this in a treatise
against Montanism’.
It does not follow from this statement, that Caius and his friends actually denied that the
1 De Pudicitié, c. J. Audio edictum esse propositum et paragement by some Western writers. See the express testimony
idem peremptorium, Pontifex scilicet Maximus Episcopus of Philastrius (Bp. of Brescia a.p. 380), who says (de Heresibus,
Epi piscoporum dicit, ‘‘Ego et moechie et fornicationis delicta Ixxxix.) that “there are some persons who do not regard the
peenitentié fanctis dimitto.” Cp. Bp. Kaye on Tertullian, Epistle to the Hebrews as St. Paul’s, and that it is not publicly
p- 239. read by them .... on account of the Novatians.” He then
3 It does not indeed appear that Novatian himself laid much ῥευξοραν to vindicate the sixth chapter (v. 4—6) from the Nova-
stress on that passage of the Epistle to the Hebrews. The tian misconstruction.
Novatians certainly did s0; and this circumstance led to its dis- 3 Exseb. vi. 20.
THE EPISTLE TO THE HEBREWS.
Epistle was St. Paul’s. He may have thought only that it was doubtful, whether it was St. Paul’s
or no, and therefore in enumerating his Epistles, he did not set it down in the list. But it
must be carefully borne in mind, in arguments concerning the authorship of books of Scripture,
that there is a very wide difference between doubts and denials.
The same remark may be made on the ancient Latin Canon of Scripture, first published by
Muratori, and dating from the second half of the second century '.
The Epistle to the Hebrews is not mentioned in this Canon; and it says that St. Paul wrote
only to Seven Churches’.
But this document is in a fragmentary condition. It does not mention some Epistles which
were generally received as canonical, namely, the first Epistle of St. Peter and St. John. And
the canonicity of the Epistle to the Hebrews cannot be doubted, whatever may be said of the
authorship.
Therefore the authority of this document is not of much weight in the present inquiry.
Thus then, though doubts existed in the Western Church concerning the Pauline origin of the
Epistle to the Hebrews, yet we have little evidence of any distinct assertions that it was not written
by the Apostle.
There are two eminent Greek writers who lived in the second and third centuries, and who
were connected by many associations with the Latin Church, whose testimony deserves attention—
S. Irenzus, Bishop of Lyons, and his disciple, 8. Hippolytus, Bishop of Portus, near Rome.
It is said by some’, that Irenseus and Hippolytus asserted that the Epistle to the Hebrews was
not by St. Paul.
As to Irensus, he knew the Epistle, and quoted it‘, and if the fragments discovered by
Pfaffius are genuine, he ascribed it to St. Paul’.
With regard to S. Hippolytus, there is no positive testimony on either side in his extant
writings; and it is certainly worthy of remark that he does not quote the Epistle.
‘Nor does 8. Cyprian quote it in any of his surviving works‘.
Perhaps both of these writers, especially the latter, were deterred from doing a0 by the
confident assertion of Tertullian, that it was a work of Barnabas, while others ascribed it to
St. Paul; and they may have thought it wiser to suspend their own judgment, and may therefore
have abstained from appealing to it, as being, in their opinion, of doubtful origin,
But this abstinence, with regard to this Epistle, seems rather to show that the writers who
abstain from quoting it, were not qualified to give evidence concerning it.
For, whatever may be thought of its Authorship, no one can doubt of its Inspiration. And, as an
inspired writing, it was entitled to be quoted, whoever might be its author; and it was as much
entitled to be quoted, as any book whose author was known.
Let it also be supposed, for argument’s sake, that Cyprian and others in the west, not only
entertained doubts concerning its authorship, but even denied that it was written by St. Paul.
Then we may add, that the judgment of the Western Church after their times, more strongly
confirms the Pauline origin of the Epistle ;
Their doubts—for they did doubt,—and their denials—if they did deny—must certainly have
led to a careful examination of its authorship.
Its claims to be a work of the Apostle St. Paul must have been minutely scrutinized and
severely tested.
What, then, was the result ἢ
Did the doubts or denials of the Western Church overrule the afirmatory tradition and judg-
ment of the Eastern Churches ?
Or, did the assertions of the East prevai? over the hesitations and negations of the West ?
The answer to these questions is easy ;
359
1 See Routh, R. 8. iv. p. 26. Westcott on the Canon of N.T.,
p- 236. 557.
3 This assertion, however, on which much etress has been laid
by some, does not exe/ude the Epistle to the Hebrews ; for the
Hebrews could hardly be said to be a Church in the sense that
the Romans, Corinthians, and others residing in specific cities,
and addressed as such by St. Paul, are Churches.
3 By Stephen Gobar, in Phot. Bibl. Cod. 232: “᾿ἱππόλυτος καὶ
Εἰρηναῖος τὴν ποὺς Ἑβραίους ᾿Ἐπιστολὴν Παύλου οὐκ ἐκείνου
εἶναί φασιν.
4 Eused. Ἡ. E. v. 26. See also ren. contra Heereses, ii. 80. 8,
‘ verbo virtutie sue,’ which appears to be from Heb. i. 3, and the
argument and language in Jren. iii. 6. 5, seems to be from Heb.
16.
ii 1
5 Ed. Lug. Bat. 1743, p. 26, das he quotes Heb. xiii. 15, as
Written by St. Paul. See ibid. p. 119.
5 Cp. Guerike, Einleitung, p. 435.
360 INTRODUCTION TO
The doubts of the West were dispersed in the fourth century, and did not appear again, till
they were revived by one or two persons in the sixteenth.
The Epistle to the Hebrews was received as a genuine work of St. Paul by 8. Hilary, Bishop
of Poictiers (a.p. 368'), by S. Ambrose, Bishop of Milan, by S. Jerome, and by S. Augustine (not,
however, without some hesitation), by Innocent, Bishop of Rome’, by Primasius, Isidore, Haymo,
_ Alcuin, and Aquinas’, and by the general consentient voice of the Western Church; and it was
accordingly inserted as a genuine Epistle of St. Paul in the Canon of the Councils of Hippo,
Carthage, and, lastly, of the Council of Trent‘; and was received by the Church of England
as such in her Authorized Version of Holy Scripture‘.
All the Churches of Western Christendom agreed with all the Churches of the East in receiving
the Epistle to the Hebrews as the work of St. Paul.
This result is the more convincing and satisfactory, even on account of the doubts and denials
which the Church had to traverse, and through which she pursued her course, till she arrived at her
conclusion.
The doubts and denials of former ages prove that the question was diligently sifted at a time
when ample evidence was at hand for settling the question. Doubts existed ; therefore the question
was examined, and decided ; and the doubts disappeared. And so those doubts themselves have been
of great service. They are like the doubts of St. Thomas concerning Christ’s Resurrection’. He
doubted, and was convinced; and we are convinced by means of his doubts. The result of such
doubts is—that we need never doubt.
As to the internal evidence afforded by the Epistle itself, it is true that the absence of St. Paul’s
name from its commencement seems to present a presumption in the first instance against its
ascription to him.
But on examination, this circumstance may appear rather to be in favour of its Pauline origin.
The Epistle was written by some inspired person in the Apostolic age. Whoever its author
may be, the Epistle itself is a part of Canonical Scripture.
The author, whoever he is, in writing anonymously, deviates not only from the usage of
St. Paul, but from that of the other writers of Epistles in the New Testament’.
The questions therefore arise—
What divinely-inspired person would be most likely to write, and to write anonymously, to the
Hebrews? Would St. Paul, or would any one else Ὁ
The Epistle was designed primarily for the Jewish Christians of Palestine’, who were tempted
to relapse into Judaism, and for other Jewish Christians, and also for the benefit of Jewish readers
throughout the world, and lastly for universal use.
It was designed for enemies as well as for friends, for Judaizing Christians, and for un-
christianized Jews.
Of all the Apostles or Apostolic men of the primitive age, no person would be better qualified,
and no one would be more desirous, to write such an Epistle to such parties as these, than St. Paud.
He was a Hebrew of the Hebrews’, an Israelite of the seed of Abraham”; he had been brought up
at the feet of Gamaliel; he was a Pharisee, the son of Pharisees’; he had been made an instrument
in the hands of the Jewish Sanhedrim for persecuting the Church. Therefore he owed to them and
to the Church a debt of Christian reparation. He was consumed by a fire of zeal and love for the
souls of his brethren, his kinsmen according to the flesh ; so that, if it were possible, he could wish
himself to be anathema for their sakes”. He had made collections in Asia and Greece for the
1 De Trin. iv. 11.
2 See the authorities in Lardner, iii. 330, 331; and in Cred-
ner, p. 501—509; and Guerike, p. 436; and Davidson, 179—
186.
3 See Credner, p. 510, 511.
4 Session iv. a.p. 1546. Labbé, Concilia, xiv. p. 746 : “ Pauli
Apostoli ad Hebreeos.”’
5 Also in her Book of Common Prayer, in the Office for the
Visitation of the Sick, she thus speaks: “ St. Paul saith in the
twelfth chapter to the Hebrews ;”’ and in her Form for the Solem-
nization of Matrimony she says, “" Marriage i is commended of St.
Paul to be honourable among all men,” i.e. in Heb. xiii. 4.
6 John xx. 24—29.
Τ The Epistles of St. John form no exception. The first words
of them sufficiently bespeak the Author, though he does not name
himself.
8 As was the opinion of Chrysostom, Theodoret, Jerome, and
the Alexandrine Fathers (see Credner, p. 562), and has been
ὅν ities proved by Stuart, in his Introduction, §§ 4. 10.
il. iii. δ.
10 2 Cor. xi. 22.
νι Acts xxii. 3; xxiii. 6; xxvi. 5.
12 Rom. ix. 2,3; x. 1.
THE EPISTLE TO THE HEBREWS. : 361
temporal needs of his poor brethren at Jerusalem’; and his last visit to that city had been paid for
the purpose of bringing alms to his nation’. How much more desire would he feel to provide
spiritual food, such food as is provided in the Epistle to the Hebrews, for their immortal souls!
But if he had prefixed his name to the Epistle, he would have run the risk of marring his own
labour of love.
The name of Pau? was obnoxious to Judaizing Christians on account of his uncompromising
conduct at Antioch’, and for his bold assertion of the doctrine of Universal Redemption by Christ.
And he had been constrained to use stern language, and to utter solemn warnings against those of
the concision in the last Epistle which he wrote in his first imprisonment at Rome, the Epistle to
the Philippians‘. His name was still more offensive to the Jews; he was abhorred by them as a
renegade and an apostate. The last time that he had been at Jerusalem, when he declared to them
that he had been sent to preach to the Gentiles, they cried out, “ Away with him, it is not fit that
he should live*.” And more than forty of them banded themselves under an oath, that they would
neither eat nor drink till they had killed Paul *..
In a word, though as a Hebrew, a Pharisee, and a former persecutor of the Church, and as a
divinely-inspired Apostle, St. Paul was specially competent to write such an Epistle, yet as he was
the Apostle of the Gentiles, and the author of such Epistles as those to the Galatians and the
Romans, the name of Paul could not be acceptable to many of those for whom the Epistle to the
Hebrews was designed.
Suppose that in writing an Epistle to the Hebrews he had followed his usual practice, and had
prefixed his name to it. What bitter feelings of rancour would the sight of that name have excited
in the minds of many whom he desired to win to Christ! They would have recoiled from it with
disdain and execration. The very first word of the Epistle would have deterred many of them
from reading it; it would have almost frustrated the purpose for which the Epistle was written, and
would have stirred in their hearts those angry passions, which he, who had taught others to put
no stumbling-blocks in another’s way, and to give no offence to Jews or Greeks, would have been
the last to awaken ’.
The Apostle St. Paul, acting in conformity with the precepts of love, which he himeelf had
delivered, would not expose any to such temptations as these; he would not provoke the jealousy
and malignity of any, and so cause them to sin; he would not gratuitously excite the least prejudice
against himself, and still less against the Gospel of Christ; he shrank from no necessary avowal of
the Truth ; he had suffered the loss of all things for the Gospel; and finally he shed his blood in its
cause. But in a spirit of holy wisdom and divine charity, which he had learnt from his Master,
Christ *, he did all in his power to make that Truth lovely and attractive, even to its worst foes.
He would not, indeed, withhold his name where it was needed; but he would not obtrude it
where it would provoke hatred, and repel any from that Gospel which he was sent to preach.
On the whole, then, as to the present point, we may thus conclude :—
The Epistle to the Hebrews was written by some person in the Apostolic age. It is anonymous.
It is a part of Canonical Scripture. The divinely-inspired Author, whoever he was, whose con-
summate wisdom is apparent from the Epistle itself, was guided by God’s Spirit, not only in writing
the Epistle, but in not prefixing his name to it. And if St. Paul had written such an Epistle as
this, we recognize strong and sufficient reasons why he should have been restrained from following
his usual practice, and that of other writers of Epistles, and from inserting his own name at its
commencement.
But we do not see similar reasons of equal force for the suppression of the name of Apollos, or
Barnabas, or Clement, or of any other person, to whom the Epistle has been ascribed.
Therefore the non-appearance of the Author’s name in the Epistle to the Hebrews does not
diminish, but rather increases, the probability that its Author was St. Paul’.
1 Rom. xv. 25. declining the malice of his enemies, Matt. ii. 13; xii. 16. Luke
2 Acts xxiv. 17. iv. 29, 30. Jobn viii. 59, and St. Paul’s own practice, Acts ix. 25 ;
3 Gal. ii. L11—13. xiv. 6; xvii. 14.
* Phil. iii. 2, ® The above reasons were well urged in early times by Augus-
5 Acts xxii. 22. tine, Exposit. Epist. ad Rom. sect. 11; and more at length by
® Acts xxiii. 12. another African Bishop, Primasius, in ‘the sixth century, in his
7 See 1 Cor. x. 32. Rom. xiv. 13. Preface to this Epistle
® See the precepts of Christ, Matt. x. 23, and this example in
Vor. 11.-τΡ αν III. 3A
962 INTRODUCTION TO
But are we, therefore, to imagine that the Epistle was not known to be his by his friends, to
whom it was sentP No; doubtless the bearer of the Epistle communicated to them the quarter
from which it came. And the Epistle itself, as has been already observed’, bears evidence that the
Author was known to them. He desires their prayers, and promises to visit them’. The mention
also of the name of our brother Timothy, who had been St. Paul’s associate from his youth, for many
years, and is called “his brother” in several of his Epistles’, would suggest to his friends the name
of St. Paul.
Let it also be remembered that there was a special token by which his Epistles were to be
discerned. by his friends.
Each of the Thirteen Epistles, to which St. Paul’s name is prefixed, contains near its close his
Apostolic Benediction, “ Grace be with you.” And, in one of the first Epistles which he had written,
he had announced that this would be the token in every Epistle, and that so he would write‘. And
no other writer of Scripture uses this token during St. Paul’s lifetime’. It was reserved to him as
his special badge and cognizance.
And this Apostolic Benediction, found at the close of each of the acknowledged Thirteen
Epistles of St. Paul, is found also at the close of the Epistle to the Hebrews ’°.
We may now advert to some objections that have been made to this conclusion.
1. On the ground of discrepancy of style between this and St. Paul’s received Epistles.
In his acknowledged Epistles, the Apostle speaks with authority, and rebukes with sternness.
But the language of the Epistle to the Hebrews is, for the most part, mild, gentle, and subdued.
The style of his undisputed Epistles is vehement and abrupt, and, as he himself says, he does
not use excellency of speech, or enticing words of man’s wisdom, but is rude in speech’.
But, as Origen* and others have observed, the Epistle to the Hebrews has more of a Grecian
air in its composition than those other Epistles; its periods flow in smoother and more harmonious
cadences, its arguments are arranged with systematic exactness, and the Epistle resembles the work
of a practised orator.
But these phenomena are not inconsistent with the conclusion already stated.
In the first place, the Epistle to the Hebrews hardly admits of being compared with the
received Epistles of St. Paul. It partakes rather of the character of an address spoken than written ;
it is rather an oration than an Epistle. It is like a voice of warning and exhortation uttered by one
of God’s Ancient Prophets to His Own People. It is the utterance of a Christian Isaiah. Being
formed, as it seems, on such a prophetical model, it naturally assumed a different tone and character
from an Epistle, and can scarcely be compared with such a composition.
Next, it can scarcely be supposed, that the divinely-inspired Apostle St. Paul could not write in
different styles on different occasions, and to different persons. Even uninspired men can do this.
Great Masters can paint in different manners; and great Authors can write in different styles.
What more different, than S. Cyprian’s Epistle to Donatus’, and the rest of his works? What
more different, than the beautiful lyrical effusions of Aristophanes ", and his comic raillery? What
more different, than the exuberant luxuriance of Lycidas and Comus, and the sober severity of
Samson Agonistes and Paradise Regained P
An eminent ancient critic, Longinus", speaking of the different styles of the Iliad and the
Odyssey, has some remarks which are relevant to this question. He compares the genius of Homer,
as displayed in the Iliad, to the sea in its full strength; and in the Odyssey, to the same sea gently
subsiding in a quiet calm. . It is the same Sea in both, but in different states. There are, says he,
signs of old age in the Odyssey, but it is the old age of Homer.
The mind of the great Apostle must have been in a very different condition when writing the
Epistle to the Hebrews (supposing him to have been the Author) from what it was in when he
1 See p. 355. δ It is found only in the Apocalypse, written after St. Paul’s
2 Heb. xiii. 18, 19. 23. death.
> 1 Thess. iii. 2. 2Cor.i.1. Col.i.1. Philem.1. Cp. Bp. 4 See also another consideration deducible from this fact, below,
Pearson, Opera Postuma, p. 359, where he adverts to this cir- ρ. 368, nofe.
cumstance, and thus expresses his opinion as to the authorship of 7 1 Cor. ii. 1. 4. 18. 2 Cor. xi. 6.
the Epistle: ‘‘Eam Epistolam esse Pauli non video quomodo * Ap. Euseb. vi. 25.
quisquam negare possit, nisi putet de ea re semper dubitandum ® As Augustine has observed, De Doct. Christ. iv. 31.
esse de qu4 quisquam aliquando dubitaverit.”” 10 Such as Nubes, 300—312.
4. See note above, 1 Thess. v. 28. 11 De Sublimitate, sect. ix.
THE EPISTLE TO THE HEBREWS. 363
wrote his earlier Epistles. He was now “ Paul the aged'.” This Epistle was the last great effort
of his mind. Even, therefore, on the ground of a change of physical temperament, we might expect
some change of style.
But, waiving such considerations as these, as being perhaps less applicable to inspired writers,
we may reflect, whether there were not some special circumstances in the condition of the writer
(supposing him to be St. Paul), and of those persons whom he &ddressed in the Epistle to the
Hebrews, which would necessitate such a modification of style, as has been described.
The Author has purposely concealed his name, and for the same reasons he might be unwilling
to discover himself to all by his style.
He does not speak in the same authoritative tone as in his other Epistles. No; for he was
speaking to a very different class of persons.
St. Paul might well speak with authority to the Thessalonians, Galatians, and Corinthians, for
they were his spiritual children ; and even to the Romans, for he was the Apostle of the Gentiles.
But in writing to the Hebrews, especially the Hebrews of Jerusalem, he could not forget what
he himself was, and what they were.
At Jerusalem he had shed the blood of St. Stephen. He had been a blasphemer and a
persecutor, and injurious’. He could not write to the Hebrews without feelings of penitential self-
humiliation, and compassionate forbearance, which must subdue his spirit, and chasten his style.’
He would write to them as one who would “deal gently with the ignorant, and with those who were
out of the way *.”
Besides, among the Hebrews were some, who were to be regarded by him with dutiful vene-
ration, as the fathers of the Ancient Church of God, the descendants of Abraham, the representatives
of Moses and Aaron, and of the august line of Priests and Prophets of the old Dispensation. How
could he address such personages as these, except in a reverential tone of quiet reserve, and measured
self-control P
Again; he had deliberately and purposely adopted an energetic and vigorous, a plain and
unadorned style, in writing to the other Churches, lest any one should allege that he had fascinated
them with bewitching words of man’s wisdom, and had converted them to Christianity by the allure-
ments of an artificial Rhetoric‘. He had studiously done this, in order that their faith might not
“stand in the wisdom of men, but in the power of God.”
But the Hebrews were a different class. They could not be spoilt by the graces of polished
language. There was no danger that it should be said, that he had enchanted them by harmonious
diction, and charmed them into belief by Grecian eloquence.
And when the Epistle to the Hebrews came to be disseminated, as it would be, and as it was,
among the Greeks, and Romans, and Asiatics, they would derive great pleasure and profit from the
proof which it brought with it, that St. Paul had been ads, if he had been willing, to write with
equal beauty and harmony of diction to them, and that he had abstained from doing so, because he
preferred God’s glory, and their salvation, to any applause that could accrue to himself, from the
splendour of human Eloquence.
It is true, that the Epistle to the Hebrews differs in style from the undisputed Epistles of
St. Paul to other Churches. But it is aleo true, that the Hebrews differed much from them, and
that St. Paul’s condition in addressing the Hebrews was very different from his position in writing
to others. These differences in the condition of the writer and of the parties to whom he writes,
seem amply sufficient to account for the difference of style’.
Further, as has been shown by others, together with this circumstantial difference of form and
expression, there is a substantial similarity of thought and matter‘, and frequently even of words’,
between the Epistle to the Hebrews, and the acknowledged Epistles of St. Paul.
1 Philem. 9. us by those who heard him ;” and on ix. 4, as to the θυμιατήριον,
2 1 Tim. i. 13. see notes there.
3 Heb. v. 2. The objections raised by some upon supposed inaccuracies as
4 1 Cor. ii. 1—6. to the Temple-worship, proceed from inadvertence to the fact
5 Compare note below, on iv. 5.
8 The allegations as to discrepancies and divergences of teach-
ing, in this Epistle and the received Epistles of St. Paul, have
been so well disposed of by Stuart, Introduction, ὃ 27; and by
Davidson, Introduction, iii. 216—225, that it seems superfluous
to repeat them.
As to the objections raised from Heb. ii. 3, confirmed to
that the writer ie speaking of the Levitical Tabernacle; and they
who urge such objections are impugning not only the Pauline
origin, but the Canonict/y of the Epistle, which was universally
acknowledged, and is firmly established.
7 See the work of the Rev. C. Forster, B.D., On the Apostolical
Authority of the Epistle to the Hebrews, London, 1838, sect.
i—iv. See also Stuart, Introduction, sect. 23. Cp. note below,
3A2
“
(vA as νον
ΝΣ
he wk i
364
pete ran
eo
i
INTRODUCTION TO
2. The use of the Septuagint Version in quotations from the Old Testament, has also been
Ζ
adduced as an objection to the Pauline origin of the Epistle. no UA ffi y beer are
on Heb. xiii. 5. Some of these verbal resemblances may be noted
here.
Hesuews i. 2. 87 οὗ [Ἰησοῦ
Χριστοῦ] καὶ τοὺς αἰῶνας [ὁ
Θεὸς] ἐποίησε.
1. 8. ὃς ὧν ἀταύγασμα τῆς δόξης
καὶ χαρακτὴρ τῆς ὑποστάσεως
αὐτοῦ.
i. 8. φέρων τε τὰ πάντα τῷ
ῥήματι τῆς δυνάμεως αὐτοῦ.
i. 4. τοσούτῳ κρείττων γενό-
μενος τῶν ἀγγέλων, ὅσῳ δια-
φερώτερον παρ᾽ αὐτοὺς κε-
κληρονόμηκεν ὄνομα.
“i. δ. υἱός μου εἶ σὺ, ἐγὼ σήμερον
γεγέννηκά oe.
i. 6. τὸν πρωτότοκον . . .
i. 2. ὁ δὶ ἀγγέλων λαληθεὶς
λόγος.
ii. 4. σημείοις τε καὶ τέρασι καὶ
ποικίλαις δυνάμεσι καὶ Πνεύ-
ματος ἁγίου μερισμοῖς.
ii. 8. πάντα ὑπέταξας ὑπὸ κάτω
τῶν ποδῶν αὐτοῦ.
ii. 10. 8° ὃν τὰ πάντα, καὶ δὲ
οὗ τὰ πάντα.
ii, 14. va... καταργήσῃ τὸν
τὸ κράτος ἔχοντα τοῦ θανά-
τον, τοῦτ᾽ ἔστι, τὸν διά-
βολον.
ii. 16. σπέρματος ᾿Αβραὰμ, that
is, Christiane.
iii. 1. κλήσεως ewovpaylov.
iv. 12. (Gy γὰρ ὃ λόγος τοῦ
Θεοῦ... καὶ τομώτερος ὑπὲρ
πᾶσαν μάχαιραν δίστομον.
γ. 8. καίπερ ὧν υἱὸς, ἔμαθεν ἀφ᾽
ὧν ἔπαθε τὴν ὑπακοήν.
v.13. γήπιος γάρ ἐστι.
Cox. i. 1θ. τὰ πάντα δι αὐτοῦ
ΕἾ. X.] ἔκτισται.
i. 15. ὅς ἐστιν εἰκὼν τοῦ Θεοῦ
τοῦ ἀοράτου.
Phil. ii. 6. ὃς ἐν μορφῇ Θεοῦ
ὑπάρχων.
2 Cor. iv. 4. ὅς ἐστιν εἰκὼν τοῦ
Θεοῦ.
Col. i. 17. τὰ πάντα ἐν αὐτῷ
συνέστηκε.
Eph. i. 21. ὑπεράνω... παντὸς
ὀνόματος ὀνομαζομένου οὐ μό-
γον ἐν τῷ αἰῶνι τούτῳ, ἀλλὰ
καὶ ἐν τῷ μέλλοντι.
Phil. ii. 9. ὁ Θεὸς .. . ἐχαρίσατο
αὐτῷ τὸ ὄνομα τὸ a way
ὄνομα' ἵνα ἐν τῷ ὀνόματι Ἰησοῦ
πᾶν γόνυ κάμψῃ ἐπουρανίων,
κιτιλ.
Acts xiii. 33. υἱός μου εἶ σὺ,
ἐγὼ σήμερον γεγέννηκά σε.
Rom. viii. 29. εἰς τὸ εἶναι αὐτὸν
τὸν πρωτότοκον.
Col. i. 15. πρωτότοκος πάσης
κτίσεως. 18. πρωτότοκος.
Gal. iii. 19. ὁ νόμος... δια-
ταγεὶς δ᾽ ἀγγέλων. See Acts
vii. 53.
1 Cor. xii. 4. διαρέσεις δὲ χα-
ρισμάτων εἰσὶ, τὸ δὲ αὐτὸ πνεῦ-
μα.
xii. 11, πάντα δὲ ταῦτα ἐνεργεῖ
τὸ ἐν καὶ τὸ αὐτὸ πνεῦμα,
διαιροῦν ἰδίᾳ ἑκάστῳ καθὼς
βούλεται.
Rom. xii. 6. ἔχοντες δὲ χαρίσ-
ματα κατὰ τὴν χάριν τὴν
δοθεῖσαν ὑμῖν διάφορα.
1 ον. xv. 27. Πάντα γὰρ ὑπ-
ἐταξεν ὑπὸ τοὺς πόδας ab-
τον.
Eph. i. 22. καὶ πάντα ὑπέταξεν
ὑπὸ τοὺς πόδας αὐτοῦ.
Phil. iii. 21. ὑποτάξαι ἑαυτῷ τὰ
πάντα.
Rom. xi. 36. ἐξ αὐτοῦ καὶ δὲ
αὐτοῦ καὶ εἰς αὑτὸν πάντα.
Col. i. 16. τὰ πάντα δὲ αὐτοῦ
καὶ εἰς αὐτόν.
1 Cor. viii. 6. εἷς Θεὸς... ἐξ
οὗ τὰ πάντα' καὶ εἷς Κύριος...
δι’ οὗ τὰ πάντα.
1 Cor, xv. 26. ἔσχατος ἐχθρὸς
καταργεῖται ὃ θάνατος.
2 Tim. i. 10. καταργήσαντος
μὲν τὸν θάνατον.
Gal. iii. 29. εἰ δὲ ὑμεῖς Χριστοῦ,
yaad τοῦ ᾿Αβραὰμ σπέρμα
στέ.
iii. 7. of ἐκ πίστεως, οὗτοί εἰσιν
υἱοὶ ᾿Αβραάμ.
Phil. iii. 14. τῆς ἄνω κλήσεως
τοῦ Θεοῦ.
Rom. xi. 29. ἡ κλῆσις τοῦ
Θεοῦ.
Eph. vi. 17. τὴν μάχαιραν τοῦ
πνεύματος, ὅ ἐστι ῥῆμα Θεοῦ.
Phil. ii. 8. ἐταπείνωσεν éavrdy,
γενόμενος ὑπήκοος, μέχρι θα-
γάτον.
1 Cor. iii, I. ὡς νηπίοις ἐν
Χριστῷ.
Eph. iv. 14. ἵνα μηκέτι ὦμεν
tot.
Rom. ii. 20. διδάσκαλον νηπίων,
Gal. iv. 3. ὅτε ἦμεν γήπκιοι.
Hesrews v. 14. τελείων δέ
ἐστιν ἣ στερεὰ τροφή.
vi. 1. τελειότητα.
vi. 3. ἐάνπερ ἐπιτρέπῃ ὃ Θεός.
vi. 10. τῆς ἀγάπης ἧς ἐνεδεί-
ξασθε εἰς τὸ ὄνομα αὑτοῦ,
διακονήσαντες τοῖς ἁγίοις καὶ
διακονοῦντες.
Vill. 5. οἵτινες ὑποδείγματι καὶ
σκιᾷ λατρεύουσι τῶν ἐπουρα-
νίων.
x. 1. σκιὰν γὰρ ἔχων ὃ νόμος
τῶν μελλόντων.
viii. 6. κρείττονός ἐστι διαθήκης
μεσίτης.
viii. 10. καὶ ἐπὶ καρδίας αὐτῶν
ἐπιγράψω αὐτούς.
ix. 15. θανάτου γενομένον εἰς
ἀπολύτρωσιν τῶν ἐπὶ τῇ πρώ-
τῇ διαθήκῃ παραβασέων.
x.19. ἔχοντες . . . παῤῥησίαν
εἰς τὴν εἴσοδον τῶν ἁγίων ἐν
τῷ αἵματι ᾿Ιησοῦ.
x. 28. ἐπὶ δυσὶν ἢ τρισὶν μάρ-
τυσιν ἀποθνήσκει.
x. 80. ἐμοὶ ἐκδίκησις, ἐγὼ ἂντ-
αποδώσω.
x. 82. ἄθλησιν... τῶν παθη-
των.
x. 33. ὀνειδισμοῖς τε καὶ θλίψεσι ᾿
θεατρι(όμενοι.
x. 33. κοινωνοὶ τῶν οὕτως ἀνα-
στρεφομένων γενηθέντες.
x. 38. ὁ δὲ δίκαιος ἐκ πίστεως
σεται.
xii. 1. τρέχωμεν τὸν προκεί-
μενον ἡμῖν ἀγῶνα.
xiii. 18. πεποίθαμεν γὰρ ὅτι
καλὴν συνείδησιν ἔχομεν.
xiii, 20. ὁ δὲ Θεὸς τῆς εἰρήνης.
xiii. 18. προσεύχεσθε περὶ ἡμῶν.
Heb. xiii. 25. The Pauline
Benediction. See on 1 Thess,
y. 28.
δι Η
1 Cor. xiv. 20. ταῖς δὲ φρεσὶ
τέλειοι γίνεσθε.
Col. iti. 14, σύνδεσμος τῇς τε-
λειότητος.
1 Cor. xvi. 1. ἐὰν ὁ Κύριος ἐπι-
“Τί 5
2 bo viii. 24. τὴν οὖν &-
δειξιν τῆς ἀγάπης ὑμῶν... εἰς
αὐτοὺς ἐνδείξασθε.
Col. ii. 17. ἅ ἐστι σκιὰ τῶν μελ-
λόντων...
1 Tim. ii. δ. εἷς μεσίτης. . .
"Χριστὸς Ἰησοῦς.
Gal. iii. 19, 20. ἐξ χειρὶ μεσίτου.
ὁ δὲ μεσίτης ἑνὸς οὐκ ἔστιν.
Rom. ii. 15. τὸ ἔργον τοῦ νόμον
γραπτὸν ἐν ταῖς καρδίαις αὐ-
τῶν.
2 Cor. iii. 3. ἐγγεγραμμένη sake
ἐν πλαξὶ καρδίας σαρκίναις.
Rom. iii. 25. διὰ τῆς πίστεως
ἐν τῷ αὐτοῦ αἵματι, εἰς ἔν-
δειξιν τῆς δικαιοσύνης αὐτοῦ,
διὰ τὴν πάρεσιν τῶν προγε-
γονότων ἁμαρτημάτων. The
efficacy of Christ's atoning
blood extends back to past
ages.
Rom. v. 2. δι’ οὗ τὴν προσαγω-
γὴν ἐσχήκαμεν τῇ πίστει εἰς
τὴν χάριν ταύτην.
Eph. ii. 18. δι αὐτοῦ ἔχομεν
τὴν προσαγωγὴν... πρὸς τὸν
πατέρα.
iii. 12. ἐν ᾧ ἔχομεν ahi a
ῥησίαν καὶ τὴν προσι ν
ἐν πεποιθήσει.
2 Cor. xiii. 1. ἐπὶ στόματος δύο
μαρτύρων καὶ τριῶν σταθήσε-
ται πᾶν ῥῆμα.
1 Tim. v. 19. ἐπὶ δύο ἣ τριῶν
μαρτύρων.
Rom. xii. 19. ἐμοὶ ἐκδίκησις,
ἐγὼ ἀνταποδώσω.
Phil. i. 30. τὸν αὐτὸν ἀγῶνα
οἷον ἴδετε ἐν ἐμοί.
Col. ii. 1. ἡλίκον ἀγῶνα ἔχω
περὶ ὑμῶν.
1 Thess. ii. 2. λαλῆσαι. .. τὸ
εὐαγγέλιον . . . ἐν πολλῷ
ἀγῶνι. Contest in regard to
afflictions.
1 Cor. iv. 9. θέατρον ἐγενήθη-
μεν τῷ κόσμῳ, K.T.A.
Phil. iv. 14. συγκοινωνήσαντές
μου ἐν τῇ θλίψει.
Rom. i. 17. ὁ δὲ δίκαιος ἐκ
πίστεως (hoerat.
Gal. iii. 11. ὅτι ὁ δίκαιος ἐκ
πίστεως (ήσεται.
1 Cor. ix. 24. οὕτω τρέχετε ἵνα
καταλάβητε.
Phil. iii, 14. τὰ μὲν ὀπίσω ἐπι-
λανθανόμενος, τοῖς δὲ ἔμ-
πρόσθεν ἐπεκτεινόμενος, κατὰ
σκοπὸν διώκω.
Acts xxiii, 1. ἐγὼ πάσῃ συν-
εἰδήσει ἀγαθῇ πεπολίτευμαι,
κιτιλ.
Rom. xv. 33. ὁ δὲ Θεὸς τῆς
εἰρήνης.
1 Thess. v. 25. προσεύχεσθε
περὶ ἡμῶν.
ἕὰ
THE EPISTLE TO THE HEBREWS. | 365
This objection seems to be grounded on a misapprehension of the name Hebrews, prefixed as a
title to the Epistle.
The word Hebrew is not there used, as sometimes it is’, in opposition to Hellenist ; but it is
designed to comprise all, of whatever class, who had passed from the Synagogue to the Church, or
who still adhered to the religion of the Temple. The word Jew had now become offensive, as being
opposed to Christian’.
By what name could they who are here addressed be designated P There was no other so
appropriate and attractive as Hebrew’.
Doubtless, many of those whom the writer addressed understood Hebrew, and could read the
Old Testament in the original tongue. But the great majority could not, but used the Septuagint
Version ; and the Epistle was designed eventually for the common use of all Christendom.
Even in St. Stephen’ 8 speech, spoken at Jerusalem before the Sanhedrim, the quotations from
the Old Testament are given in the words of the Septuagint Version‘. The speech of St. Stephen
to the Jewish council, is, as it were, a prelude to the Epistle to the Hebrews; and the form in which
that speech is presented in Holy Scripture to the Church and to the World, may serve to explain
and illustrate that of the Epistle in this and in other respects.
Besides, it is to be carefully borne in mind, that the Apostle, writing to the Hebrews, had
special reasons for using the Septuagint Verston.
That Version had been executed by Jews; its execution had been honoured by the Jews with
the institution of an annual Festival to celebrate it’; it had been received by the Jews, and was
publicly read in the Jewish synagogues where the Greek language was spoken. The Septuagint
Version was, in a word, the Authorised Jewish Version of the Old Testament *.
Therefore, the Apostle, in quoting from the Septuagint, in this Epistle to the Jewish Nation, is
quoting from a Jewish Version of the Jewish Scriptures ; he is quoting from a Version, against which
the Jews could not make any objection; he is quoting from a Version, which had received the public
sanction of their own Hierarchy, and was authorized by their own religious use in all parts of the world.
But if the Author, writing to the Hebrews, had substituted some private Greek translation
of his own in the place of this publicly received Version of the Jewish Nation, then the Jews would
probably have excepted against Ais interpretations of their own Scriptures, as erroneous; they
would have alleged, that he had some private ends and sinister purposes to serve, in this deviation
from the public standard ; and then all his reasonings, in this Epistle, grounded Epon his quotations
from the Old Testament, would have fallen idly to the ground.
8. With regard to the hypothesis, that the matter of the Epistle is due to St. Paul, but the
diction to another person, this is tantamount to a theory that the Epistle to the Hebrews is to be
ascribed to two different authors. This theory is refuted by the Epistle itself, which plainly points
to one person as its author, in the following passages ;—
“Pray for us; for we trust we have a good conscience, in all things willing to live honestly.
But I beseech you the rather to do this, that I may be restored to you the sooner. ... I beseech you,
brethren, suffer the word of exhortation, for I have written a letter unto you in few words. Know
ye that our brother Timothy is set at liberty, with whom, if he come shortly, I will see you'.”
4. The other supposition of some persons in ancient and modern times, that the Epistle to the
Hebrews was written by St. Paul in the vernacular Hebrew of his age*, and was afterwards translated
into the Greek form in which it is now extant, by St. Luke or S. Clement, is simply conjectural.
No such Hebrew original now exists, or (as far as we know) ever existed.
St. James, the Bishop of Jerusalem, and St. Peter, the Apostle of the Circumcision, wrote their
Epistles in Greek. St. Paul, it is true, wrote primarily for the Hebrews in ss gi but he wrote
vi. 41; vii. 1; x. 31; xi. 8), which is never the case in the first
1 9. g. in Acts vi. I. Acts vii. 27, 28...... Exod. ii. 14.
3 The full development of this feeling i is seen in the /ast Gos- — vii. 32 2... 200. — ii. 6.
pel, where the term “the Jews,” of Ιουδαῖοι, occurs in number- — vii. 34 ........ — ii. 7
less places to designate the enemies of Christ (see John v. 16. 18; — vii. 40 — χχχίϊ. 1
three Gospels. — vii 44 ........Exod. xxv. 40
5 Similarly the Jews of the dispersion to whom St Peter ad- vii. 49, 50...... Isa, Ixvi. 1, 2.
dreased his Epistles, are called "EBpaio:, Euseb 5 Breitinger, Proleg. in LXX, cap. i. prop. iii
4 Cp. Acts vii. 3.......... Gen. xii. 1. 9. See above, Introduction to the Acts of the rere p. xviii.
om vil. 6, 7...0 000 — xv. 13, 14. 7 Heb. xiii. 18, 19. 22, 23.
— vi 18 oseece ee Exod 8. Acta xxi. 40.
866 INTRODUCTION TO
also for all Jews, and for all men; and the probability seems to be, that he would write in the
common language of all in that age,—namely, in Greek.
Besides, it has been rightly argued from external evidence, particularly from the constant use
of the Septuagint Version in the Epistle, and the frequency of paronomasias’ in the Epistle,—a figure
of speech very common with St. Paul *,—and from verba/ allusions and arguments’, that the Greek
form of the Epistle is original, and not a translation ‘.
On the whole, then, after a review of external testimony from the Eastern and Western
Churches, and of the internal evidence supplied by the Epistle itself, we arrive at the conclusion,
that the Epistle to the Hebrews, both in its substance and its language, is from one and the same
person, the Apostle St. Paul.
If this conclusion is sound, then we may determine very nearly the date of the Epistie.
The Author was then at liberty, for he promises to come to Palestine shortly’. He is not any
longer at Rome, or he would have specified that city in his salutation, which is, “They of Italy
salute you °.”
The Author is expecting Timothy, who had probably been sent by St. Paul to Philippi in
Macedonia, according to his promise, immediately on his own release from his two years’ imprison-
ment at Rome’, and who, it seems, had himself been imprisoned, perhaps as a well-known friend of
the Apostle, and therefore obnoxious to the Jews, and had now been set at Kberty*.
The Epistle, therefore, appears to have been written some time after the release of St. Paul
from his first imprisonment at Rome, perhaps after his journey to Spain’, when he was attended by
some friends from Italy, and was on his way westward toward Palestine, and for that last missionary
circuit by Crete, where he placed Titus as Chief Pastor, to Jerusalem, and to Philippi in Macedonia,
in his way to which country he left Timothy at Ephesus", and so to Colosse and Miletus, which
terminated with his apprehension, and with his final imprisonment, and martyrdom at Rome.
The Epistle to the Hebrews was therefore probably written a.p. 64.
The Design of the Epistle to the Hebrews may be regarded as a confirmation and completion of
the argument commenced by St. Paul in the Epistle to the Galatians, and continued in that to the
Romans.
It is observable, that there is the same prophetic key-note in these three Epistles, The Just
shall live by Faith"; and it is also worthy of remark, that this text is quoted in all three with a
variation from the original, and that the variation is the same in them all’. This is a confirmation
of the Pauline origin of this Epistle.
In the Epistle to the Galatians, he had endeavoured to recover Gentile Christians, who had
lapsed, or were lapsing, from the foundation of Justification by Faith in Christ to reliance on the
ritual obsercances and. ceremonies of the Levitical Law, as necessary and conducive to salvation "ἢ.
In the Epistle to the Romans, he had taught the Jewish Christians that all needed a Redeemer,
and that a Redeemer had been provided for all, Gentiles as well as Jews, on equal terms, in Christ,
and in Him alone; and that this plan of Universal Redemption, and of Justification by Faith in
Him, and not by means of the Mosaic Law, had been preannounced by the Law and the Prophets,
and had been designed from Eternity by God '*.
In the Epistle to the Hebrews he now completes his work. ;
He is constrained to write to them by his fervent love, and ardent zeal for God’s glory;
feelings which derived additional earnestness and intensity from his foreboding, that the period of
the probation allowed to Jerusalem was now drawing near to its close.
The Apostle, therefore, comes forward to rescue the Jewish Christians from the impending
1 See Heb. i. 1; ii. 8; v. 8. 14; vii. 3. 19. 22—24; viii. 7, 3 Heb. xiii. 23.
8; ix. 10. 28; x. 29. 34. 38, 39; xi. 27. 37; xiii. 14 (Credner). 9. Rom. xv. 24, 28.
Cp. Davidaon, p. nen ᾿ Pi igs i. 3. See below, Introduction to the Epistles to
2 See on 1 Thess. iii. 11. imothy.
3 vii, 1; ix. 15. 11 On which see note above, Gal. vi. 11, p. 70.
4 Cp. Credner, p. 534. 12 Gal. iii. 11. Rom.i. 17, Heb. x. 38.
5 Heb. xiii. 23. 13 See above, Introduction to that Epistle, p. 41.
® xiii. 24, where eee note. 16 See above, Introduction to the Epistle to the Romans, p.
See Phil. ii. 19—23. 188--- 198.
THE EPISTLE TO THE HEBREWS. 367
doom. He is like the Angels sent from heaven to Sodom with a message from God to the Patriarch,
“ Arise ; escape for thy life, lest thou be consumed in the iniquity of this city ’.”
The Christian Jews of Jerusalem were subject to severe trials; they had lately lost their Chief
Pastor, their Apostle and Bishop, St. James, by a violent and cruel death *, who had been seized by
the Jews, in their vindictive fury and exasperation, on account of the rescue of St. Paul from their
hands.
St. Paul, therefore, might well desire to pay to the flock of the Apostolic Martyr, and to his
blessed memory, a debt of pastoral solicitude and affection. Their Jewish persecutors, hardened by
sin, given over to a reprobate mind, like Pharaoh, had become more reckless and ruthless in their
resentful rage against the Church, in proportion as their own destruction approached.
Some of the Christians of Judwa, perplexed by doubt, appalled by fear, and wearied out by
affliction, taunted by their insulting adversaries with the seandal of the Cross, and with the
ignominy of a suffering Messiah, and with the reproach of worshipping a dead Man, who had
perished by a death which their Law had pronounced to be accursed’, and with disparaging the
majesty of Jehovah, the Living God; and perhaps disappointed by the frustration of their hopes of a
speedy re-appearance of Christ to Judgment, had been tempted to forsake public worship ‘, and even
to renounce their Baptism, and to apostatize from Christ, and to relapse into Judaism‘; which
specially commended itself to them at Jerusalem, by the still unimpaired magnificence of its august
Temple, and by the stately pomp and dazzling splendour of its solemn Ritual; and by the awful
traditions of the Levitical Dispensation delivered by God from Mount Sinai by the ministry of
Angels, amid thunderings and lightnings, and by the miraculous agency of Moses, and by the voices
of Patriarchs and Prophets sounding from a remote antiquity of two thousand years, How could
they resist the torrent of such influences as these ὃ
Here the Apostle comes forth, to remind them that the same God, Who had spoken in times
past in divers portions, and divers manners, to the fathers of the Hebrew race, had now spoken in
these last days, in the Gospel, to themselves “by His own Son, Whom He hath appointed Heir of
all things, by Whom also He made the worlds, Who, being the brightness of His Father’s glory,
and the express Image of His Person, and upholding all things by the word of His Power, after He
had Himself purged our sins, sat down at the Right Hand of the Majesty on High *.”
He thus proclaimed, that the Gospel is not at variance with the Levitical Law, as the Jews
alleged, but that they are both from the same God; and that the Gospel is the consummation of the
Law. And he prepares the way for the demonstration, that Christ, Who preached the Gospel, and
Who purged away our sins by His own blood, is far higher than the Angels, by whose ministry the
Law was given ; and is no other than God, and is far greater than Moses, who was His servant; and
that therefore disobedience to Christ, and to His Gospel, will be attended with far worse punishment
than was ever inflicted on those who rebelled against Moses in the wilderness, and who were
excluded from the Promised Land—the type of heaven—for their rebellion ’.
He thus disposes of the objections which might be alleged to the disparagement of the Person
of Christ, from the consideration of His suffering Humanity ; and shows the necessity of that Humanity,
and of those sufferings, to constitute Christ, what He is, a merciful and compassionate, as well as an
Everlasting and All-prevailing High Priest ; and to qualify Him for that place of Glory and Power
at God’s Right Hand, within the Veil of the Heavenly Holy of Holies, into which He is entered
with the pure and spotless sacrifice of His own blood, shed once for all on the Cross for the sins of
the whole world; and where He ever pleads the meritorious efficacy of that blood, and where He
ever liveth to make intercession for us.
Let them not be staggered and perplexed by the Manhood and Death, and sacrificial blood-
shedding of Christ. For all the ritual ceremonies of their own Levitical Law, and all the solemn
services of the Tabernacle and Temple, proclaim with one voice, that “without shedding of blood
there is no remission ” of sins’.
He shows, that the Gospel of Christ is far more excellent than the Law, not only because
1 Gen. xix. 15—17. 5 Heb. vi. 4—6.
? ον. 62, at the Passover. used. ii. 23. See above, Intro- 6 i. 1—3.
duction to the Acts of the Apostles, p. xxxvii. 74.8; ii. 2, 3,
3 See on Gal. iii. 13. 3 ix, 22,
* Heb. x. 25.
968 INTRODUCTION TO
Christ is far greater than Moses, but also because His Priesthood, in which He offered Himself,
is far more excellent than the Priesthood of Aaron, and of all his successors, whose ministrations,
which so dazzled by their splendour the Jewish Christians of Jerusalem, were only faint figurative
shadows of the transcendent glory of the Priesthood of Christ, and were preparatory to His Sacrifice.
He proves this from the Hebrew Scriptures themselves, in which the Holy Ghost describes
Christ as a Priest solemnly consecrated with the intervention of an oath of God, and consecrated to
be a Priest for ever; a Priest not after the order of Aaron, but after the order of Melchizedek', who
gave a priestly benediction to Abraham himself, and so was greater than Abraham, and to whom
Abraham paid tithes; and who was therefore greater than all the Priests of the Levitical dispensa-
tion, who came from Abraham’. .
If Melchizedek, the type of this future Priest, who is to remain for ever, and therefore to
supersede the Levitical Priests, was so great, how great must be the Antitype! Thus, therefore,
the majesty of Christ appears even from His office in that Human Nature, which qualified Him to
be a Priest, and to offer a sacrifice once for all, for the sins of all mankind, on the Cross.
Nor let it be imagined, argues the Apostle, that we preach a new religion. Christianity is the
religion of the Law. It is the religion of all the Worthies of old; of all the holy men who lived
under the Law, and before the Law. They all looked forward with Faith to what we now see.
They saluted our blessings from afar, like mariners greeting a wished-for shore. They suffered
affliction gladly for the sake of what they believed. They are our forefathers in the faith; they are
our examples in patient endurance, and in valiant conflicts, and in glorious victories.
Wherefore, “seeing we also are compassed about with so great a cloud of witnesses, let us lay
aside every weight, and the sin which doth so easily beset us, and let us run with patience the race
that is before us, looking unto Jzsus, the author and finisher of our faith; Who for the joy that
was set before Him endured the Cross, despising the shame, and is set down at the right hand
of the throne of God. For consider Him that endured such contradiction of sinners against Him-
self, lest ye be wearied and faint in your minds’.”
The Author, according to the manner of St. Paul, follows up his sublime statement of doctrinal
verities with the sober inculcation of moral duties.
At the conclusion of the Epistle to the Hebrews the same thing is done, as is done at the close of
the great dogmatic Epistle to the Jewish Christians, the Epistle to the Romans.
If we may venture so to speak, the Writer, having presented to the eye of his readers the form
of Fuith fashioned by his heavenly art, like a beautiful statue chiselled by the hand of some skilful
sculptor, weaves a graceful garland of Christian Proverbs, and crowns that divine form with a
fair chaplet of Christian virtues.
He then concludes the whole, with some personal greetings, as was also usual with the Apostle
St. Paul. He assures the Hebrews, that he bears no ill-will to the inhabitants of the Holy City,
although he had been violently assaulted and arrested there by them in the Temple, and was in
danger of death at their hands. He expresses an earnest desire to visit it again; and he asks their
prayers, that he may be enabled to do so the sooner, and he speaks of that wished-for visit under
the affectionate and endearing terms of a “ restoration” to his own home ἡ.
He assures the Hebrews of his own love and the love of his friends, especially those “ of Italy,”
whose salutations he sends to them. And, finally, he concludes the Epistle with the Apostolic bene-
diction of St. Paul’.
On the whole, we may regard these Three Epistles, to the Galatians, the Romans, and the
Hebrews, as an Apostolic Trilogy from the hand of the same writer, and composed on one plan.
There is the same Divine Personage, the central figure of them all, Jesus Christ, the same
yesterday, and to-day, and for ever’. Justification by faith in Him is declared to be the only
method of salvation provided by God; that plan of salvation was conceived in the divine mind from
eternity, and it extends to all nations, countries, and ages of the world. The Levitical dispensation
1 Heb. v. 10; vii. the adoption of this Benediction seems itself to imply, that the
2 vii. 7—9. Author was greater than those whom he addressed ; that is, was
3 xii. 1—3. an Apostle, not ἃ mere Presbyter or Evangelist, and therefore
4 xiii. 19. it excludes the names of Apollos, Luke, or Clement from ἃ claim
5 On the principle stated by the author himself, that “without to the authorship of the Epistle to the Hebrews.
contradiction, the éess is blessed by the greater” (Heb. vii. 7), 5 Heb. xiii. 8.
THE EPISTLE TO THE HEBREWS. 369
delivered by God from Mount Sinai through the ministry of Angels, and by the hand of Moses, was
subordinate and ministerial to that plan, which is now at length fully revealed by the same God to
all in the Gospel, which is the final consummation of all other dispensations, and which seals, and
sanctifies them all “by the blood of the everlasting covenant '.””
This doctrine of Justification by Faith in Christ is cleared from all difficulties and objections
alleged by the Jews,—arguing for the dignity of their own Law, and from the Humanity and
Crucifixion of Christ,—by the Apostolic demonstration in this Epistle, that Christ, Whom he
had presented to the Jews in the two former Epistles, to the Galatians and the Romans, as the
object of Faith, and as procuring and bestowing Justification freely on all by His Death, is far
greater than Moses and the Angels; that He is the Creator of the World, as well as its Redeemer ;
that He is co-equal and co-eternal with Jehovah ; that He is God as well as Man; and that, while
by becoming man, He was able to suffer, He is also, as God, ever able and ever ready to save.
Thus the Apostle completes his labours for the salvation of “his brethren, his kinsmen,
according to the flesh *.”
He who had once persecuted Christ in his zeal for the Law, endeavours to win them to Christ,
Who is the “end of the Law.” He endeavours to reclaim the erring, to uphold the falling, and to
confirm the strong. He has provided for the Church Universal of every age and country a divine
safeguard against all the attacks of her ghostly Enemy assaulting the Gospel by means of
Marcionite or Manichean objections to the Gospel as if it were at variance with the Law ; or by Arian
and Socinian allegations, disparaging the Divinity, or denying the Atonement of Christ. He has
provided in this Epistle an exhaustless supply of hope, comfort, peace, and joy, for every Christian
soul, looking to the Cross of Christ, and thence raising its eyes to heaven, and beholding Him
seated as our King at God’s right hand, ever living as our Priest to make intercession for us, and
coming hereafter in His glorious Majesty to judge the quick and dead, and to put all enemies under
His feet, and to reward all true Israelites, who believe in Him, obey Him, and suffer for Him, and
who regard Him with the eye of faith as no other than God of God, Light of Light, Very God of
Very God, of one substance with the Father, existing before the worlds, creating and sustaining
all things with His power ; and to welcome them to the everlasting mansions of the only continuing
City, the heavenly Jerusalem, whose builder and maker is God ἢ.
1 Heb. xiii. 20. 2 Rom. ix. 3, 3 Heb. xi. 8. 10. 16; xiii. 14.
Vou. I1.—Parr III. 3B
ΠΡΟΣ EBPAIOY‘S. :
Ἐπ δ. ΤΟ Τὰ ΠΟΛΥΜΈΡΩΣ καὶ πολυτρόπως πάλαι ὁ Θεὸς λαλήσας τοῖς πατράσιν
Μεῖ; 21... ἐν τοῖς προφήταις, ἐπ᾿ ἐσχάτου τῶν ἡμερῶν τούτων ἐλάλησεν ἡμῖν ἐν Υἱῷ, 3" ὃν
Eph.1.10. ἔθηκε κληρονόμον πάντων, δι᾽ οὗ καὶ ἐποίησεν τοὺς αἰῶνας, °° ὃς ὧν ἀπαύγασμα
9.
Ὁ 4. - “a 1. 16. ce Ps. 110.1. Wisd. 7. 26. John 1.4. ἃ 14.9. 2Cor.4.4. Col. 1. 15,17, Phil. 3. 6, ch. 8. 1. & 9.12, ἂς. & 12.2. Rev.
ν 11. ch. 7. 27.
Πρὸς ‘Efpalovs] So A, B, D, K. To the Fathers of the Jewish Nation God spake
(1) πολυμερῶς, ‘by many pieces ;’ but to us He spesks
On the argument of this chapter, and of the Epistle gene- | entirely and fully, at once.
rally, it may be observed, that the Jewish Christians were spe- (2) To them He spake πολυτρόπως, ‘after sundry fashions ;’
cially exposed to afflictions and temptations (1 Thess. ii. 14. Heb. | but to us uniformly, in the same Church, and Word, and Sacra-
x. 34); that they were denounced by their fellow-countrymen as | ments, and Ministry, for all.
apostates from Jehovah and from Moses, as traitors to their own | @) Lastly, to the Fathers He spake by His servants, but
Polity, and renegades from the Law and from the Traditions of | to us by His Son.
their Forefathers, and were charged with having deserted the reli- The Paronomasias in πολυμερᾶς and πολυτρόπως, and in
gion of the Living God for the worship of a dead man. Hence | v. 8, ἔμαθεν ἀφ᾽ ὧν ἔπαθεν, seem to show that this Epistle is not
the Apostle takes occasion to show in the beginning of the | a translation from Hebrew (as some have supposed), but that the
Epistle, that Christ is greater than the Prophets,—that He is co- | Greek form of it in our hands is the Original. See above, p. 366.
eternal with the Father and Creator of the world. He then com- — ἐπ᾽ ἐσχάτου) at the end. So A, B, Ὁ, E, I, K, M, and
pares Him with Angels, and proves from the Jewish Scriptures | Griesd., Scholz., Lachm., Tisch., Liinemana.— Elz. has és”
that He is the Son, and God, and that they are His creatures and | épxdrav.
servants. Next he shows that the blessings which Christ bestows God speaks to the world αὐ the end of these daye,— that is,
are greater than what Moses gave. He then compares the Le- | at the end of this world’s existence, as distinguished from the
vitical Priesthood with that of Christ, and shows the superior | world to come. The Gospel is the final revelation of God to
excellency of the latter; and, finally, he proves that all the holy | man, and the days of the Gospel are the Last Days. See Acts ii.
men under the Law and before the Law, were cheered to do and | 17. 1 Pet. i. 20. 1 John ii. 18.
to suffer what they did and suffered, by Faith in Christ. Thus The term ‘ last days’ was commonly used by the Rabbinical
he encourages the Hebrews to remain stedfast in their profes- | writers to describe ‘the Days of the Messiah.’ R. Nachman on
sion unto the end. Theodoret. Gen. xlix. 1. Stuart, p. 15.
See above, Introduction to the Epistle, p. 366—9. — ἐν Tig] Hie Son, or the Son, not a Son. Cp. Winer, § 19,
Cu. 1.1] All the other Epistles of St. Paul begin with his | p. 109 and 114.
name, Paul ; and to most of them he presents himself as Paul the The ancient author of The Shepherd, Hermas, who wrote in
Apostle of Jesus Christ. Why does he not commence this Epistle | the middle of the second century, appears to refer to this passage
in the same way ? in the following remarkable words ;
Because he was writing to Hebrews, and because he knew “ Petra vetus est, Porta autem nova; quia Filius Dei omni
that his name was obnoxious to many of them, and would deter | creaturé antiquior est, ita ut in consilio Patri adfuerit ad con-
them from reading what bore it; and because he was not their | dendum creaturam (cp. Coloss. i. 15). Porta autem propteres
Apostle, but the Apostle of the Gentiles. Gal. ii. 8. (Augustine, | nova est, quia in consummatione novissimis diebus (ἐπ᾿ ἐσχάτου
Primasius.) See above, Introduction to this Epistle, p. 360-2. | τῶν ἡμερῶν) apparebit, ut qui assecuturi sunt salutem per eam
— Πολυμερῶς καὶ πολυτρόπω:) In many parte and in many intrent in regnum Dei." Hermas (Pastor. lib. iii. Similitud. ix.
manners ; or, in many pieces or parcels, and in many fashions. | xii. p. 540, ed. Dressel). Ὁ ᾿ .
Bp. Andrewes, i. 103, 104.) Πολυμερὴς is that which is not | 3. τοὺς αἰῶνας) the universe (sce xi. 3), all things that were
isplayed fully and entirely st once, but is divided into many | created in time,—a sense of the word αἰῶνες equivalent to the
portions (Hesych.), and πολύτροπος is that which is presented | /afer meaning of the Hebrew ornyiv (olamim). Delitzech, p. 4.
in various forme; as in the Jewish dispensation, by types, | As to the sense, cp. Col. i. 16—19. John i. 3. 10. Athanaz. i.
sacrifices, prophecies, Urim and Thummim; and so both words | p. 181—3. Bp. Pearson, Art. ii. p. 212, and Stuart and Liine-
are distinguished from what is ἁπλοῦν. Maxim. Tyr. xviii. 7. | mann here.
Valek. p. 356. The Apostle here, refuting the common opinion of the Jews,
The Apostle vindicates God from the charge of leaving Him- | makes three assertions ;
self without a witness. He did not confound the Israelites by one (1) That the same God Who had spoken of old by the Pro-
great manifestation of Himself, but taught them as children gra- | phets, has now spoken to us by His Son.
dually, with line oa line and precept upon precept, here a little (2) That this Son is the Creator of the World; and he
and there a little (Isa. xxviii. 10), “‘as they were able to bear it,” | affirms,
and He also instructed them in various ways. I have spoken by (3) That Jesus Christ, by Whom He has spoken, is God as
Prophets, and multiplied visions, and used similitudes, Hosea xii. | well as Man.
10 ( Theophylact), and He thus Jed them up, by a course of gra- 8. ὥν]) existing from everlasting ; a declaration of the Eternity
dual preparatory training, to Christ. of Christ, which is coupled in ». 4 with His Humanity, by means
St. Paul thus marks the transcendent excellence and pre- | of the word γενόμενος, having become. Cp. Rom. ix. 5.
eminent privileges of the Christian Dispensation, by contrasting It must be borne in mind, that in the common opinion of
it with all preceding ones; the Jews of the Apostolic age, the Messiah, or Christ. was re-
HEBREWS I. 4, 5.
371
lal 8 4 Ν A A ε ,’ὕ 9 aA , a ,’ ma es
τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, φέρων τε TA πάντα τῷ ῥήματι
τῆς δυνάμεως αὐτοῦ, δι᾿ ἑαυτοῦ καθαρισμὸν ποιησάμενος τῶν ἁμαρτιῶν ἐκάθισεν
ἐν δεξιᾷ τῆς μεγαλωσύνης ἐν ὑψηλοῖς, 4 “ τοσούτῳ κρείττων γενόμενος τῶν 4 Eph. 1. 22
3 ν , 3 3 AY 4 ν»
ἀγγέλων, ὅσῳ διαφορώτερον παρ᾽ αὐτοὺς κεκληρονόμηκεν ὄνομα.
5*Tin γὰρ εἶπε ποτὲ τῶν ἀγγέλων, Υἱός μου εἶ σὺ, ἐγὼ σήμερον γε- 5255
’,’ , AY , 3 ‘A ¥ > lal > ia XN 3 Ν
γέννηκά σε; καὶ πάλιν, ᾿Εγὼ ἔσομαι αὐτῷ εἷς πατέρα, καὶ αὐτὸς ass.
e 2 Sam. 7, 14.
1 Chron. 22. 10.
& 28. 6.
garded as a great King and Conqueror, but not as a Divine
Person Co-equal, and Consubstantial with God. Also, that in
their opinion the Messiah was to be a human Person, but not
subject to human sufferings ; a Redeemer from captivity by con-
quest, but not by the sacrifice of Himself.
The introductory verses of this chapter are a Christian
Apology against the Jews in these two particulars; and in con-
fating them, the Apostle has supplied convincing arguments
against the Arians and Socinians, who in many respects symbolize
with the Jews. See on Acts ii. 36.
- ἀπαύγασμα τῆς δόξης] the splendour of His glory. ᾿Απαύ-
γασμα is light flowing from a luminous body (&Aauifis). Wisdom
is described as ἀπαύγασμα φωτὸς ἀϊδίου in the Book of Wisdom,
vii. 26; and Man is described by Philo (de Mundi Opif. i. p. 35)
as κατὰ τὴν διάνοιαν φκειωμένος ΘΕΊΩΙ AOTM, ἀπαύγασμα
γεγονώς. .
This word is interpreted as equivalent to the expression
“Light of Light” of the Nicene Creed, by Chrys., Theophyl. ;
and, as Theodoret observes, it affirms the co-efernify of the Son
with the Father ; and asserts, that He is “ the everlasting Son of
the Father, as the ray of light from the sun is coetaneous with
the sun, from whence it flows by a natural process.”” Tertullian.
Cp. Clemens Rom. ad Cor. 36, who adopts St. Paul’s argument
and language,—s dy ἀταύγασμα τῆς μεγαλωσύνης αὐτοῦ
τοσούτῳ μείζων ἐστὶν ἀγγέλων, ὅσῳ διαφορώτερον ὄνομα
κεκληρονόμηκεν,-- Διὰ who admirably describes the effect of
this Light of God in Christ upon us. See above on 2 Cor. iii. 18.
The use made of the Epistle to the Hebrews by S. Clement,
St. Paul’s fellow-labourer, whose name is in the book of life
(Phil. iv. 3), is a circumstance of great importance in regard to
the authorship and authenticity of this Epistle, and was noticed
accordingly by early writers. ‘Clement wrote a very useful
Epistle to the Corinthians in the name of the Church of Rome
(of which he was Bishop). That Epistle bears a great resem-
blance, both in thought and language, to the Epistle, which bears
St. Paul’s name, to the Hebrews.”’ Jerome (Scr. Eccl. 15).
— δόξα] = Hap (cabod), ‘glory.’ Luke ii. 9; ix. 31. Acta
vii. 55.
— χαρακτὴρ τῆς ὑποστάσεως] the image of His essence.
χαρακτὴρ is effigies, figura,—as the impression of a seal, or
figure formed in a mould, or an effigy engraved or stamped upon
8 coin. Cp. Philo (i. p. 332), ἧ λογικὴ τυπωθεῖσα
σφραγῖδι Θεοῦ, ἧς ὁ χαρακτήρ ἐστιν ἀΐδιος Adyos.
Ὑπόστασις does ποέ here mean Person (which is a post-
Nicene sense of the word), but Essence. So the Vulgate and
Syriac Versions, and cp. Delitzsch, p. 11.
In these two phrases, the Son is characterized as the Efflu-
ence of His Father’s Glory and the Image of His Essence, which
is eternal, invisible, and divine.
The Apostle thus declares τὸ συναΐδιον καὶ τὸ ὁμοού-.
gov abrov—the co-eternity and consubstantiality of the Son.
Theodoret.
God the Father hath communicated to the Eternal Word the
same divine essence by which He is God; and consequently, the
Word is of the same nature with the Father, and thereby He is
the perfect image and similitude of Him, and therefore He is
His proper Son... . whence Christ is called the Image of God,
the brighiness of His Glory, and the express Image of His Sub-
stance. Cp. Primasius here, and By. Pearson on the Creed,
Art. ii. p. 258; and see notes above on Col. i. 15, and Phil. ii. 6.
— φέρων] φέρω = νῷ) (nasa), Isa. xlvi. 3; Ixvi. 12, uphold-
ing, supporting, maintaining ; κυβερνῶν, συγκρατῶν. Chrys.
Christ not only created the world, but He also ever spholds it.
Cp. Col. i. 17, τὰ πάντα ἐν αὐτῷ συνέστηκεν.
— τῷ ῥήματι τῆς δυνάμεως αὐτοῦ] by the word of His power.
The phrase is more emphatic than ‘ His powerful ποσὰ; it
means that His Power works by His word, and therefore it is a
declaration of the divine manner of His working. Cp. Eph. vi.
10, τῷ κράτει τῆς ἰσχύος.
This expression is remarkable, as being apparently quoted by
Trenaus (ii. 30. 9), ‘' verbo virtutis sue.” See above, Introduc-
tion, p. 359.
The Apostle declares the Divinity of the Son, by saying that
His word is sufficient for the creation and government of the
universe. Theodoret.
— δὲ ἑαυτοῦ) through Himself; by His own act, in volun-
wat taking our nature, and laying down His life for us. See on
il. ii. 7.
These two words are cancelled by Bleek, De Wette, Lachm.,
and are not found in A, B, D***, and some Cursives, and in
Vulg. and some Fathers; but they are in D*, E, K, L, M; and
this reading is confirmed by the Syriac and Arabic Versions, and
by the Coptic and Ethiopic, and the majority of Cursives and
Fathers ; and Theodoret has 8: αὑτοῦ, and they are retained by
Griesb., Matth., Scholz., Bloomf., and are restored by Tisch. in
his last edition, 1858.
In this verse the Apostle affirms the union of the Human
Nature with the Divine in the One Person of Christ, and then
proceeds, in a natural order, to speak of His exaltation and
Session in Glory in that Nature. The Son of God, being God
most High, humbled Himself and became Man; and as Man He
received that glory which He had ever possessed as God. (John
xvii. δ.) Theodoret.
— xaGapioudv] cleansing. He is speaking here, not of the
λύτρον, but the λουτρὸν of our sins by Christ’s blood. See Rev.
i. δ. For 8 full and excellent exposition of these three intro-
ductory verses, see Bp. Andrewes (Sermons, i. 102—117).
4. τοσούτῳ κρείττων γενόμενος] having become, in His human
nature, so much greater than the Angele; for, in His Divine
Nature, He always was greater than the Angels, from Eternity.
See ». 3; and cp. Eph. ii. 6, where it is shown, that by Christ's
exaltation and Session in glory in our human Nature, that Nature
has been raised above the Nature of the Angels. Cp. Phil. ii. 9—11.
This assertion is apologetic.
The Apostle, in affirming the superiority of Jesus to Angels,
refutes two errors common among the Jews;
1) That the world was created by the aid of Angels.
That Angels are entitled to worship from men.
The prevalence of these errors among the Jews may be
shown from the Rabbinical writings quoted by Schétigen (Hor.
Hebr. p. 906). See on Col. ii. 8. 18. ;
Clemens Romanus (i. 36) shows from this passage, which he
quotes, that by Christ’s Incarnation, we men have been made
capable of seeing the glory of God.
- δι ερον---ὔνομα) He has inherited a far more excellent
name πα ται the Coe eee of ‘ Son of God,’—a title ac-
quired by Him at His Incarnation, v. 6, at His Resurrection, ». 4.
The Apostle is here proving the glory acquired by Christ as
God-Man; and not the glory which He always possessed as the
Everlasting Word. See v. 3, ἐκάθισε, and v. 4, γενόμενος,---
neither of which could be predicated simply of the divine Logos.
5. σήμερον γεγέννηκά σε] to-day have I begotten Thee. Ps.
ii. 7, where the words are spoken by Jehovah to Christ, as Sfan,
after His Passion and Resurrection ; and this text is applied to
the Resurrection of Christ, as the First-begotten of the dead, by
St. Paul. Acts xiii. 33, where see note.
It is allowed by the Jewish Rabbis that this Psalm relates to
the Messiah. See Surenhus. p. 592.
— Ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα] I will be to Him for a
Father. 2 Sam. vii. 14, LXX.
These words were spoken by God primarily concerning Solo-
mon, the Son of David, and builder of that Temple which David
desired to build, but was not permitted by God; and were spoken
by God, in reference to that desire. See 2 Sam. vii. 5. 1 Chron.
xvii. 1.
But the words were spoken in a secondary sense concerning
Christ, the promised Son of David, the builder of the Christian
Church.
This is clear from the inapplicability of some portions of the
promise to Solomon, especially that portion which assures to him
an everlasting kingdom.
The Apostle, inspired by the Holy Ghost, teaches us to make
this transfer from the type to the antitype. ἢ
And such a transfer was commonly regarded by the Jewish
Rabbis as a legitimate one. See Surenhus. pp. 592, 593. It is
well observed by Stuart (p. 26) Ags the Apostle in applying
872
f Ps. 97. 1.
m. 8.
Col. 1. 18.
g Ps. 104. 4.
h Ps. 45.6, 7.
HEBREWS I. 6—8.
ἔσται μοι εἰς υἱόν; ®'°Oray δὲ πάλιν εἰσαγάγῃ τὸν Πρωτότοκον eis τὴν
οἰκουμένην λέγει, Καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ.
7 ε Καὶ πρὸς μὲν τοὺς ἀγγέλους λέγει, Ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ
πνεύματα, καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα: ὃ" πρὸς δὲ τὸν
Υἱὸν, Ὁ θρόνος σοῦ, ὁ Θεὸς, εἰς τὸν αἰῶνα τοῦ αἰῶνος: ῥάβδος εὐ-
these quotations to the Messiah, must have supposed, that they
whom he addressed, would readily admit the propriety of the ap-
plication; otherwise he would not have ventured to make it.
We derive also this benefit from the Apostle’s words. We
are assured, on his authority, that we are right in regarding So-
lomon as a type of Christ. And thus we have a clue to the right
understanding of a book of the Old Testament, viz. the Book of
Canticles, or the Song of Solomon, as representing the love and
usals of Christ and His Church.
8. Ὅταν δὲ πάλιν] And, in another place, when He shall
have brought the only-Begotten into the World, He says, And
let all the Angels of God worship Him.
Πάλιν is used here, as commonly in this Epistle (see ii. 13;
iv. 5; x. 30), and in the previous clause, to introduce a new quo-
tation.
As to the position of πάλιν, see similar examples of fra-
jections in Winer, p. 488. Cp. 2 Cor. ii. 1.
There is a climax in the Apostle’s argument.
Even at Christ’s Incarnation, when Christ was humbling
Himself, and condescending to become a little Child, even then
Jehovah declared His glory; He proclaimed even then the su-
as οἱ the First-Begoilen (Col. i. 15) over the Angels of
God. For even then, when He introduced Him into this lower
world (οἰκουμένην, cp. Luke ii. 1), He gave a command to the
Angels of Heaven to worship Him.
“Orar εἰσαγάγῃ = cum inducerit ; literally, ‘when He shall
Aave introduced.’ The ὅταν with conj. aoriet is equivalent to
cum with the /uéurum exactum in Latin. See Winer, § 42,
p. 275.
This mode of speech is to be accounted for here by the con-
sideration that the writer puts himself in the place of a Prophet
contemplating the pre-ertstence of Christ, and considering the
event of the Incarnation as future.
The introduction into the habitable world (οἰκουμένη) was at
the Incarnation, ὅτε ἐσαρκώθη. Greg. Nyssen, Cyril, Chrys.,
Theodoret, Theophyl., and so Primasius, and Bp. Fell, and
others. Cp. below, x. 5, εἰσερχόμενος els τὸν κόσμον, which is
said of the Incarnation.
This Exposition seems preferable to the recent Expositions,
which refer this introduction of the Son, to His Resurrection, or
to His Second Advent, as Béhme, Tholuck, De Wrette, Liinemann,
Delitzsch, p. 24.
— προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ] let all the
Angele of God worship Him. Probably a quotation from Ps.
xevii. 7, where the LXX have προσκυνήσατε αὐτῷ (Cod. Alex.);
whence the LXX seem to have adopted, in Deut. xxxii. 43,
προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ.
In both these cases there seems to be a plurality of Persons ;
the Angels are introduced as the Angels of One Person, and they
are commanded by Him to worship another Person; and that
rapa must also be God; for Divine Worship can be paid only
to .
The Angels of God are commanded by the Holy Spirit,
speaking by the Psalmist, to worship some other Person, who
manifests the glory of God to all people (see v. 6), and of Whom
it is said, that a “ Light is sprung up to the righteous,” νυ. 11
(φῶς ἀνέτειλε τῷ δικαίῳ), and that ‘“ Sion heard and rejoiced
thereat” (v. 8), and that ‘‘ the multitude of the Isles is glad’’ at
His appearance (v. 1), and that “He hath declared His Sal-
vation, and His Righteousness hath He openly showed in the
sight of the Heathen, and hath remembered His Mercy and
Truth toward the house of Jsrael, and all the encis of the world
have seen the salvation of God” (Ps. xcviii. 1—4).
The Song of Zacharias, the Father of the Baptist, who is
said in the Gospel to be “ filled with the Holy Ghost,” takes up
the language of these Psalms, and associates them with the In-
carnation of Christ. See Luke i. 67—79.
The ninety-3eventh Psalm begins with a declaration that
“ The Lord reiyneth :”” and the same affirmation is repeated in
this Group of Psalms, which, as the Jewish Rabbis allow, relate
to ‘Messiah the King,” and to the beginning of His Monarchy,
the last Monarchy of Daniel. (Dan. ii. 44; iv. 3. 34; vii. 14. 27.
Cp. Rev. xi. 17.) Ps. xciiii—ci., or, according to LXX, xciii.—c.
See Ps. xciii. 1; xev. 3; xcvi. 10; xcviii. 7.
The hopes expressed in this Psalm are Messianic. The ap-
pearance of Christ was of the nature of a Judgment . .
Grace which He revealed is brought forth in the preceding
Psalm.
The exclamation, ‘‘ The Lord reigneth,” the theme of these
psalms, began to be fulfilled.at the Incarnation and First Advent,
and will reach its fall consummation when all the Kingdoms of
this World shall have become the Kingdom of the Lord and of
His Christ. See Hengstenberg in Ps. xcvii.
* We, who are Christians, shall thankfully receive through St.
Paul such an exposition from the Holy Spirit, Who inspired the
Psalmist, and Who guides us, by the hand of St. Paul, to see
in this, and the other Psalms with which it is combined, and
which illustrate its meaning (viz. the ninety-third to the one
hundredth Psalms), 8 prophecy concerning the Judgment and
Mercy, the Glory and Grace, of God, manifested to all the world
in the Incarnation. And we may rest satisfied, that St. Paul would
not have treated this psalm as prophetical of the First Advent of
Messiah, unless the Holy Ghost had designed it so to be, and the
Ancient Church of God had rightly regarded it as such.
Happily for the Christian Church, the Septuagint Version,
which the Apostle quotes, was made by Jews, and was read in
Jewish Synagogues ; it is in fact the Hellenistic Targum of the
Old Testament, and its interpretations may be regarded as ex-
ponents of the sense of the most learned of the Jewish Nation
before the coming of Christ.
No exception therefore could be made by the Jews against
the Apostle’s quotations from the Sepiuagint Version; and
he is therefore careful to follow as closely as possible the lan-
guage of that Version in this Epistle, and not to substitute for it
any private Interpretation of his own, against which the Jews
might have excepted as incorrect. See above, Introduction to the
Acts of the Apostles, p. xviii; and also, Introduction to this
Epistle, p. 364—6.
Thus, if any should object that ἄγγελοι here is not a correct
rendering of the Hebrew Ὁ (elohim), it was enough for the
Apostle to answer, that it had been so rendered by Jews them-
selves in the Septuagint Version, here, and in Ps. viii. 6;
exxxvii. 1.
Here is clear evidence of Christ’s Divinity. Jehovah (as the
Apostle expounds the words) commands the Angels to worship
Christ. See Walerland, Vol. iv. p. 360, ‘On the Divinity of
Christ proved from His claim to be worshipped.”
7. πρός] in regard to; the Hebrew ἢ or ‘ye Luke xx. 19.
Acts xii. 21. Rom. x. 21. Ltinemann.
— Ὁ ποιῶν---φλόγα] Ps. civ. 4, LXX. Cod. Alex. The sense
is not ‘‘Who maketh His Angels Spirits,’ nor is it ‘Who
maketh the Winds His Angels,” but it is “ Who maketh His
Angels to be Winds (τάττει, ruchoth), and His Ministers to be
a flaming fire ;”” that is, who employs His Angels in the govern-
ment of the natural world and in the visible phenomena of the
Universe. Cp. Stuart, p. 30. The Angels are His Ambassadors
and Servants in the material world which is inhabited by maa.
This view was familiar to the ancient Jewish Church. See the
quotations from the Rabbinical writers (in Welsiein and Schélt-
gen), who use the same words as the Apostle, ‘ facis Angelos
Tuos Ventos, aliquando Ignem ;” and their report of the answer
of the Angel to Manoah, "" nonnunquam Deus facit nos ignem,
alias ventum.””
This text opens to us 8 sublime and magnificent revelation
of the invisible agency employed by Almighty God in the ope-
rations of Nature. Angels are employed by Him as servants in
them; but the Sun is Creator and Lord of all.
From this Apostolic citation we learn therefore—
To interpret Nature aright ; and
To interpret this Psalm aright.
S. Clement of Rome adopts St. Paul’s argument upon it (ad
Corinth. i. 36).
8, 9. Ὁ θρόνος σοῦ, ὁ Θεὸ----μετόχους cov] From Pa. xlv. 6,7,
almost verbatim from the LXX.
Thy throne, O God, is for ever and ever! Christ is here in-
voked as God. 7
The words ὁ Θεὸς, used here by the LXX, sre employed as
a vocative commonly in that Version. See Ps. iii. 7; iv. 1; v.
10; vii. 1.
This use is the best illustration of the words of St. Thomas
. and the | to our Lord, who is addressed by him as God, ‘ My Lord, and
HEBREWS I. 9—14. II. 1—3. 373
θύτητος ἡ ῥάβδος τῆς βασιλείας σου, ' ἠγάπησας δικαιοσύνην, itsa61.1,3.
XV 3 id > ’ ‘ A ν ,’ ε νΝ ε ,
καὶ ἐμίσησας ἀνομίαν' διὰ τοῦτο ἔχρισέ σε ὁ Θεὸς, ὃ Θεός σου,
Acts 10. 38.
ἔλαιον ἀγαλλιάσεως Tapa τοὺς μετόχους cov. * Kal, Σὺ κατ᾽ χΡ»102.86.
ἀρχὰς, Κύριε, τὴν γῆν ἐθεμελίωσας, καὶ ἔργα τῶν χειρῶν σου
2 ν᾿ ε 3 si
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τες ὡς ἱμάτιον παλαιωθήσονται, 13
13 . 23 χοῦ \ Se ὃ , Ν ,
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Ν ε Ν , ε ’
καὶ ὡσεὶ περιβόλαιον ἑλίξεις
2 Pet. 8. 7, 10.
> N . 3 , N δὲ ε 28 S . ¥ >
αυτοῦς, Και ἀλλαγήσονται συ € 0 autos εἶ, και Τα ETN σου οὐκ aaa
ἐκλείψουσι.
att. 22. 24.
Mark 12, 86.
Luke 20. 42.
18 τι πρὸς τίνα δὲ τῶν ἀγγέλων εἴρηκέ ποτε, Κάθου ἐκ δεξιῶν pov, ἕως Acts? +.
1 Cor. 15. 25.
Eph. 1. 20.
ἂν θῶ τοὺς ἐχθρούς σον ὑποπόδιον τῶν ποδῶν cov; 14" Οὐχὶ πάντες oho a.
3. ν AY , > , 3 , 8 S ? ἃ 12. 2.
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κληρονομεῖν σωτηρίαν ;
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a Deut. 4. δ, 4.
ἃ 17.2.5, 12.
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Acts 7. 88, 53.
sen Qa 3 AN ε » 9 , ‘ , 39 2 ’ \ Gal. 8. 19.
παραῤῥυώμεν. Ei yap ὁ δὲ ἀγγέλων λαληθεὶς λόγος ἐγένετο βέβαιος, καὶ b Matt 4.17
πᾶσα παράβασις καὶ παρακοὴ ἔλαβεν ἔνδικον μισθαποδοσίαν, 8" πῶς ἡμεῖς ch. 12.35."
my God,” Θεός μον. John xx. 28. Cp. Luke xviii. 11. 18.
Mark xv. 34. ‘Winer, pp. 59. 164.
This Pealm is entitled by the LXX “a Song for the Beloved
One,” φδὴ ὑπὲρ τοῦ ἀγαπητοῦ, and it has generally been under-
stood by the best Jewish Expositors (as Aben Ezra, Kimchi, and
others), and by all the ancient Christian Interpreters, to refer to
the Messiah as King, and Head, and Husband of His Church.
The use here made of it by St. Paul may suffice to assure us
of the correctness of that application by the Church in her ser-
vices for Christmas Day, when St. Paul’s words expounding the
Psalm sre appointed to be used as the Epistle.
9. ἔχρισέ σε ὁ Θεός] Some expositors regard ὁ Θεὸς here also
as a vocative. So Primasius, Theophyl., and even Symmachus,
who renders the word here (which is Elohim) by θεέ. A remark-
able confession from him. And so Ltinemann.
Tt appears that the LXX and St. Paul rather intended it as
8 nominalive; and so the Syriac, Arabic, and Ethiopie Ver-
sions, and our English Translators, who have, however, placed
“0 God”’ in the margin.
— ἔχρισέ σε---ἴλαιον)] On the double accusative, see Rev.
iii. 8.
This Unction is predicated of the Son as Man in His three-
fold character of Prophet, Priest, and King, and Who is thus the
Messiah Christ, or Anointed of God. See Theodoret here, and
Bp. Pearson, Art. ii. pp. 150. 179, and above on Matt. i. 1.
10—12. Σὺ κατ᾽ ἀρχὰ----ἐκλείψουσι) Ps. cii. 25—27. Almost
verbatim from LXX.
12. éalgecs] Thou shalt fold or roll them up. The Hebrew
word here signifies ‘thou shalt change ;’ whence, in the Alex-
andrine MS. of the LXX, we have ἀλλάξεις here. The heavens
are called in Hebrew rakia, an expanse (Gen. i. 6, 7, and passim),
whence the figure. Cp. Isa. xxxiv. 4; li. 6. 2 Pet. iii. 10.
Stuart, p. 34.
— abroés] Lach. adds ὡς ἱμάτιον, with A, B, D*; but this
is probably only a marginal gloss, for ὡς περιβόλαιον, imported
into the text.
18. Κάθου ἐκ δεξιῶν] Sit thou on My Right Hand. Ps. cx. 1,
LXX; a Psalm applied by Christ to Himself as God and Man.
See Matt. xxii. 44. Cp. Acts ii. 34, and St. Paul’s reasoning on
this text, 1 Cor. xv. 25—28.
14. Οὐχὶ πάντες ε. λειτουργικὰ πνεύματα κιτ.λ.} Are they not
all ministering Spirits? The Angels are πνεύματα λειτουργικὰ,
Spirits ministering to God in His Heavenly Sanctuary, as the
Cherubim in the earthly λειτουργία, or divine-service, of the Holy
of Holies. On this sense of λειτουργικὸς, see viii. 6; ix. 21. Num.
iv. 12, LXX. Angels are God's λειτουργοὶ, and man’s διάκονοι.
In the argument of this Chapter concerning the nature of
Angels and their subordination to Christ, and as doing service to
man, the Apostle had doubtless before his eye that erroneous tenet
of Judaistic Gnosticism, which he had encountered in his Epistle
to the Colossians. and which represented the Angels as co-
operaling with God in Creation, and as Mediators between God
and Man, snd as entitled to receive worship from man, and which
thus undermined the dignity, and contravened the worship, of
Christ. See above on Col. ii. 18. Cp. Eph. i. 2].
The argument is followed up by St. Paul’s contemporary,
Clement of Rume, in his Epistle to the Corinthians, c. 36.
On the existence of the Holy Angels, and their office of
ministering to the faithful, see Bp. Bull's two admirable Ser-
mons, xi. and xii. Vol. i. p. 260—325.
Observe that this chapter, designed as an argument in the
firat instance against the errors of Judaism, is a storehouse of
authorities against the Marcionite, Arian, Sabellian, and other
Heresies, which impugn the truth concerning the two Natures,
and the One Person, of Christ; as has been shown by the ancient
expositors upon it, Chrys., Theodoret, Primasius, Theophyi., and
others, cited in the valuable Catena from Cod. Paris. 238, ed.
Cramer, p. 279—381.
Cu. II. 1. Διὰ τοῦτο] Because the Gospel is delivered to us
by Christ Himself in person; Who is so much greater than the
Angels, through whom men received the Law; ¢herefore, we
ought to give more diligent heed to it.
— ph ποτε xapappuaper] lest we fail ; ‘ ne forte pereffluamas,’
Vulg. Tapagsudpev is the 2 aor. conj. passive from παραῤῥεῖν,
Batt. G. G. § 248. Kiihner, § 176, § 196, § 230.
The metaphor is from a stream—and a beautiful and appro-
priate one it is, especially in an address to the dwellers in Pales-
tine, a land of temporary torrents. The nature of 8 stream is to
flow by, and therefore the sense cannot be, lest we flow by,
that is, continue to flow; but the meaning is, ‘ne delabamur, ne
deficiamus,’ lest we be dried up by the scorching rays of the sun,
in the heat of trial and affliction, like a brook which glides away
and disappears in the drought of summer, when it is most needed.
See Job vi. 16. Jer. xv. 18.
The word is derived from the LXX, Prov. iii. 21, where it
corresponds to the Hebrew n> (luz), to depart, rendered éx-
λείπειν, to fail, as water does (Prov. iv. 21), and the word is
rightly explained by μὴ ἐκπέσωμεν, by Chrys., and by ‘ne
forte evanescamus,’ by Primasius. (John vii. 38. Prov. xviii. 4.)
The Apostle exhorts them not to suffer themselves to be
dried up by the heat of persecution, and to flow away, through
fear, and apostatize from Christ, and so be utterly lost; but to
hold fast to the words of Him Who is the fountain of Living
Waters ; and to be like perennial streams flowing from Him Who
will be to them a never-failing Well of Water springing up to
Everlasting Life. (John iv. 14.)
2. δι ἀγγέλων] On the giving of the Law from Mount Sinai
by the Ministry of Angels, see above on Acts vii. 53. Gal. iii. 19.
Augustine, Serm. 7, and Deliizech here, p. 49.
There is no express mention of the intervention of Angels in
the Mosaic account of the Delivery of the Law on Mount Sinai.
But the words in Deut. xxxiii. 2. Ps. lxviii. 17, combined with
the declarations above cited in Acts vii. 53, and Gal. iii. 19, and
with the assertion in the preceding chapter (i. 7), that God
“ maketh His Angels winds, and His Ministers a flaming fire,”
suggest a belief that the Thunderings and the Lightnings, and
the Cloud, and the Voice of the Thunder, exceeding loud (Exod.
xix. 16), which accompanied the delivery of the Law on Mount
Sinai, were Angelic Ministrations to God in his Temple of the
Universe.
— ἐγένετο βέβαιος] became, and was proved to be, stedfast
and invioladle, by the infliction of penalties for its infraction or
| neglect.
— παράβασις καὶ xapaxoh] transgression and disobedience ;
that is, every sin of commission, and every sin of omission also.
874
HEBREWS II. 4—9.
ἐκφευξόμεθα τηλικαύτης ἀμελήσαντες σωτηρίας, ἥτις ἀρχὴν λαβοῦσα λαλεῖσθαι
ο Mark 10. 20.
Acts 2, 22.
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&14.3. £19.11. τρῦ Θεοῦ σημείοις τε καὶ τέρασι καὶ ποικίλαις δυνάμεσι, καὶ Πνεύματος ἁγίου
μερισμοῖς κατὰ τὴν αὐτοῦ θέλησιν ;
1 Cor. 12. 4, 7, 11.
54 Οὐ γὰρ ἀγγέλοις ὑπέταξε τὴν οἰκουμένην τὴν μέλλουσαν, περὶ ἧς λαλοῦ-
per 5" διεμαρτύρατο δέ πον τὶς λέγων, Τί ἐστιν ἄνθρωπος, ὅτι μιμνήσκῃ
αὐτοῦ, ἣ vids ἀνθρώπου, ὅτι ἐπισκέπτῃ αὐτοῦ; Τ᾿ Ηλάττωσας αὐὖ-
τὸν βραχύ τι παρ᾽ ἀγγέλους: δόξῃ καὶ τιμῇ ἐστεφάνωσας αὐτὸν,
Matt. 28. 18.
Ν , 28 28 . oY a a 8ῖ,.,
και Κατεέεστησας GUTOV ETL τα εργα TOV χειρὼν σον" παᾶαντα
ὑπέταξας ὑποκάτω τῶ δῶν αὐτοῦ
οι eS ey, ὑπέταξας ὑπο ῶν ποδῶν αὐτοῦ.
Eph. !. 22.
i: 2. 33,
hil. 2. 7, 8.
Rev. 19. 12.
3. ἡμεῖς] we Christians: ‘‘jungit personam suam illisyPaulus,
more suo.” Primasius.
— σωτηρίας] salvation—an argument from the grace of the
oe as distinguished from the terrors of the Law. Cp.
ude 3.
— ἀρχὴν λαβοῦσα λαλεῖσθαι] which having received the be-
ginning of its utterance through Him who is the Lonv Jehovah
Himself; and not like the Law which came to the Jews through a
Mediator and by Angels. See on Gal. iii. 19.
It is observable, that the writer of this Epistle uses the word
Κύριος thus, as an appellation for Curisr, here and in vii. 14,
and this has been alleged by some as inconsistent with St. Paul’s
usage, and as an argument against the Pauline origin of the
Epistle. Davidson, p. 244.
But St. Paul also employs Κύριος in this manner in his
received Epistles, 1 Thess. iv. 15, 16. 2 Thess. ii. 1. 2 Tim.
iv. 18. And this expression was very appropriate in an Epistle
to the Hebrews, as reminding them that the Jesus of the Gospel
is no other than the Jehovah of the Old Testament. See Luke ii. 9.
The same may be said concerning the objection raised by
some on the fact that the words ᾿Ιησοῦς and Χριστὸς are often
used absolutely, and not often in combination (though sometimes,
as x. 10; xiii. 8. 21) in this Epistle. The Writer of it is pro-
fessedly and specially treating of Our Lord’s Humanily as Jesus,
and of His Priesthood as Christ.
— εἰς ἡμᾶς ἐβεβαιώθη) was conveyed stedfastly to us (Theo-
phyl.), so that we were assured of its truth. On the use of els,
see 1 Thess. i. 5. 2 Cor. viii. 6. Col. i. 25. 1 Pet. i. 25, and on
this sense of βεβαιοῦν, see 1 Cor. i. 7.
No argument can be hence deduced against the Pauline
origin of this Epistle, as if this statement were at variance with
Gal. i. 12, where he speaks of direct revelations from God, and
noi from man, to himself. It is usual with the Apostle, in his
condescension and charity, to divest himself of his own personal
individuality, and to identify himself with those whom he ad-
dresses, and indeed with classes of persons generally to whom he
does not personally belong. See on Rom. vii. 7, and Stuart,
Introd. § 27 (17), and above, v. 3.
4. Πνεύματος ἁγίου μερισμοῖς} Gifts which the Holy Ghost
distributed (ἐμέρισε). See 1 Cor. vii. 17; xii. 11, and 2 Cor. x.
13, and Rom. xii. 3.
This interpretation seems preferable on the whole to that
which regards the Holy Spirit as μεριζόμενον, and not as the
Agent in the distribution of His own Gifts.
The argument of the Apostle appears to be enforced by an
appeal to all the Three Persons of the Trinity, as co-operating
in the preaching of the Gospel.
— κατὰ τὴν αὐτοῦ θέλησιν) according to His own Will, the
will of the Spirit Himself. See on 1 Cor. xii. 11, and so Prima-
sius and Gicumenius.
5. Οὐ γὰρ dyyéAois] For not to Angels (emphatic) did He
subject (aorist) the future world of which we are speaking.
An answer to the Judaistic objection, that Jesus, being
Man, is inferior to the Angels, the Mediators of the Law.
The Manhood of Jesus is acknowledged by the Apostle
(vv. 6—18), and it is shown that the Jewish Scriptures testify to
the elevation of Human Nature above the Angels, and that
those Scriptures are fulfilled in Christ, Who is God from Ever-
lasting, but was made Man, and suffered death as Man, in order
to fulfil those Scriptures, and to reconcile God to Man, and to
exalt Human Nature above the Nature of Angels, even to the
Right Hand of God.
— τὴν οἰκουμένην τὴν μέλλουσαν) the future world, the
world which was looked for by the Jews, as the Time of the
Ἔν τῷ yap ὑποτάξαι αὐτῷ τὰ πάντα οὐδὲν ἀφῆκεν αὐτῷ ἀνυπότακτον. Νῦν
δὲ οὔπω ὁρῶμεν αὐτῷ τὰ πάντα ὑποτεταγμένα. " Τὸν δὲ βραχύ τι παρ᾽ ἀγγέ-
Messiah, and by them called αἰὼν ὁ μέλλων, aT OY (Olam
haba), and the Messiah was thence called by them πατὴρ μέλ-
Aovros αἰῶνος, the father of the world to come. Cp. below,
vi. 5, δυνάμεις μέλλοντος αἰῶνος, and 1 Cor. xv. 26. Rom.
viii. 21. 2 Pet. iii. 13.
This assertion of the Apostle is designed to meet the objec-
tion of the Jews, derived from the Old Testament, that God has
subjected the World to Angels, Whom He made to be Rulers of
Provinces. See the passages in Dan. x. 13. 20, 21.
Be it so, replies the Apostle; but these are only particular
lordships of this present world, which will soon have an end,
with all its kingdoms and dominions, to be succeeded by One
Universal Kingdom, that of Christ, which (as the same Prophet
testifies, Dan. ii. 44; iv. 34; vi. 26; vii. 14. 27) will consume
all other kingdoms, and never be destroyed.
6. rls] some one—of great dignity and authority, whom you
know and revere, and to whose words you will defer. On the
accent, see Tisch. p. 559.
6—8. τί ἐστιν---ποδῶν αὐτοῦ] Verbatim from the Septuagint
Version of Ps. viii. 5—7, already applied by St. Paul to the
Messiah, 1 Cor. xv. 27.
The words καὶ xaréornoas—cov are omitted by B, D*¥**,
I, K, and many Cursives, and Griesb., Scholz., Tisch., Bleek,
De Wette, Liinemann, Delitzsch; they are found in A, C, D¢,
E*, M, and Vulg., and Syriac, Arabic, and Ethiopic Versions ;
and are admitted into the text, in brackets, by Lachmann.
7. ᾿Ἡλάττωσας αὐτὸν βραχύ τι] Thou madest man to be only a
little (cyp, méat) lower than the Angels (Elohim, see i. 6).
That is, although the heavens are so glorious, yet Thou didst
make man to be more glorious still. That this is the meaning of
the text, is evident from the Hebrew original. Cp. Gen. i. 26—29.
The word Elohim, in this Psalm, is rendered by Angels in
the Chaldee Paraphrase of the Psalms, as well as in the Se
gint Version—both of unquestionable authority with St. Paul’s
ers.
8. πάντα ixératas] Thou didst put all things without excep-
tion in subjection to Man. This prophecy, says the Apostle,
finds its fulfilment in the Man Christ Jesus, and in Him alone.
Cp. 1 Cor. xv. 27.
8, 9. Νῦν δὲ οὕπω ὁρῶμεν x.7.A.] But at present we do not
yet see all things made subject to Man—otxw ὁρῶμεν, we do
not yet see this with our bodily eyes.. But we βλέπομεν
Ἰησοῦν, with the eye of faith we do look up to and do contem-
plate Jesus (the Man so called as being our Saviour), Who had
been made a little inferior to Angels, now having been crowned
(ἐστεφανωμένον) with glory and honour on account of the suffering
of the death which He endured, in order that by the free favour
of God, and not by any merits of ours, He might taste death in
behalf of every man. On this sentence it is to be observed that
ὁρῶμεν is contrasted with βλέπομεν, which expresses a more
intent, earnest, spiritual contemplation than ὁρῶμεν. Cp. Acts
iii. 4. 1 Cor. i. 26; iii. 10; viii. 9. Heb. x. 25. The words διὰ
τὸ πάθημα ἐστεφανωμένον, ‘crowned on account of suffering,’ are
explained in the following verse by διὰ παθημάτων τελειῶσαι, to
make perfect by means of suffering ; and the argument is more
fully expounded by the Apostle in Phil. ii. 5—7, which is the
best comment on this passage. Cp. Winer, § 49, p. 355.
This assertion is designed by St. Paul to be a reply to the
Jewish objection, that the Messiah was to be a Conqueror, and
not to be a sufferer; and to refute their allegation, that those
Hebrews who had passed from Judaism to Christianity, had
deserted the worship of the Living God, for the religion of a Man
who had died an accursed death.
He shows that the sufferinge of Christ were purposely
HEBREWS IL. 10, 11. 375
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4 ὑτῷ, δύ ὃ ., - : 82 2 N , ‘ en 3 , 3 & 5. 31.
γὰρ αὐτῷ, dv ὃν τὰ πάντα, καὶ δι οὗ τὰ πάντα, πολλοὺς υἱοὺς εἰς δόξαν ἀγα- Rom. 11,36
», > 3 Ν lad , 3 A DY Lg Lal
γόντα τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν διὰ παθημάτων τελειῶσαι.
γὰρ ἁγιάζων καὶ of ἁγιαζόμενοι ἐξ ἑνὸς πάντες: 80 ἣν αἰτίαν οὐκ ἐπαισχύνεται | Act 17. 36.
designed by God to be His path to Victory. The Cross of
Christ was like the Car of Triumph and Royal Throne of His
Exaltation; and it is that by which He saved and exalted our
Nature; and when we look up to Jesus with the eye of faith,
sitting at the Right Hand of God, we see ourselves, His members,
crowned with honour and glory in Him our Head. See above on
Eph. ii. 6. Col. ii. 183—15, and Chrys. and Primasius here, and
the Vulgate, Arabic, and thiopic Versions, which render this
passage correctly.
9. iain Lae ἐπ order that He might taste of death.
Cp. Winer, § 53, p. 410.
The “taste of death,’ means more than to die;
it signifies to taste the bitterness of death. See on Matt. xvi. 28.
John viii. 52, which explain the sense here; which is, that Christ
tasted the bitterness of death for every one individually, and not
only for all collectively, in order that no one who believes in Him
might taste it.
But on what word does ὅπως depend ?
By some Expositors it has been made to depend on ἤλαττω-
μένον (Aug., A Lapide, and Craik). By others, on διὰ τὸ
μα τοῦ θανάτου.
And this seems to be the true construction. Christ sub-
mitted to the suffering of death (τὸ πάθημα τοῦ θανάτου) in
order that by the grace of God He might taste death for every
man
The Apostle is replying to the objections of those who
would not accept the doctrine of a suffering and dying Messiah.
In their opinion, the Messiah was to be a Congueror, and one
who was not to die, but to ‘abide for ever.’ See John xii. 34.
St. Paul states the reasons and the results of Christ’s death.
He suffered death in order that by the free grace and gift of God
(cp. Rom. v. 15—20), and by no merit of men, He might tasie
death for every individual man; and in order that every one
who believes on Him might never taste of death. See John
viii. 51,52. Cp. John v. 24; vi. 40; xi. 26, and note above on
Matt. x. 28. Luke ix. 27.
The sufferings of Christ, therefore, so far from being a
stumbling-block to you Hebrews, ought to be regarded as a reason
for great gratitude, for His wonderful grace and favour to you, in
freely providing a Deliverer for you from the bitter pains of that
Death to which all of you were subject on account of sin; and of
thankfulness and love to Christ, Who condescended to endure
such shame and anguish for you, and to die upon the Cross, in
order that you might live for evermore.
But do not imagine, therefore, that Christ is ποέ a Con-
queror, or that He does not abide for ever. Behold Him crowned
with the Crown of Victory (ἐστεφανωμένον στεφάνῳ, not
διαδήματι : see on Rev. vi. 2; xix. 12), in that Nature of yours
in which He suffered for you on the Cross. Behold Him crowned
as Conqueror on account of (διὰ) those very sufferings, which He
endured there, and by which He has procured peace and pardon,
liberty and joy eternal for you. He conquers by the Cross, and
enables you to conquer by it.
Thus, then, His sufferings (against which some of you make
an objection) are seen to redound to His everlasting glory, and to
the eternal happiness of every child of man.
See Chrysostom's excellent comment here.
This divine declaration affords a complete refutation of all
Lalit and exclusive notions concerning the efficacy of Christ’s
The Apostle says that Christ tasted death for every one; for
each individual man, ὑπὲρ παντός. He died (saya Chrys. here)
not only for those who believe, but for all the world. What,
although some do not believe? Yet Christ has done His part.
And so another ancient Expositor here. Christ is like a Phy-
sician who offers health to every one that will accept His spiritual
medicines. They who hearken to Him receive them, and are
saved. He proffers them to all, but the medicines profit those
only who accept them. ‘Ita et Christus quantum pro se fuit,
pro omnibus mortuus est, quanquam non prosit Ejus Passio nisi
solummodé iis, qui in eam credere volunt.” Primasius. On this
doctrine of the Universality of the Redemption by Christ, see
above on Rom. viii. 30.
Instead of χάριτι Θεοῦ, which is the reading of A, B, Ὁ, Ὁ,
E, K, L, and most Cursive Manuscripts, some copies mentioned
by Origen, and some Fathers, read χωρὶς Θεοῦ (apart from God),
a reading which was employed by the Nestorians in favour of
their tenet of a double personality in Christ. See Cicumen.
Caten. p. 395. Tisch. p.559. Delitzseh, p. 65,66. That reading
is probably only a marginal Gloss on ὑποτάξαι αὐτῷ τὰ πάντα,
to harmonize it with 1 Cor. xv. 27, and was afterwards imported
from the Margin into the Text.
10. ἔπρεπε--- αὐτῷ] it was seemly for Him. πρέπει τῷ Θεῷ
φυτεύειν ἐν uxt τὰς ἀρετάς. Philo i. Ὁ. 48.
— δ ob) through Whom the Father Almighty.
“ Propter Patrem vivit Filius quod ex Patre Filius est; fons
Pater Filii, radix Pater Filii est.” Ambrose (de Fide iv. δ).
“Pater de nullo Patre, Filius de Deo Patre Filius; et quod Filius
est, propter Patrem est, et quod est, & Patre est.” Augustine in
Joann. Tract. 19. By. Pearson on the Creed, Art. i. p. 65.
This text, in which διὰ is applied to God the Father, is
a refutation of the heretical notion, derived by some from its
application to the Son, in such passages as i. 2, that it argues
inferiority in Him. See Basil, in Caten. p. 397.
— ἀγαγόντα---τελειῶσαι) having brought, not ‘ bringing.’ See
Winer, § 45, p. 307.
The sense of the word τελειῶσαι, to make perfect, extends
Sorward even to the future, full, and final accomplishment of the
number of the Elect. See the use of the verb in xi. 40. Christ
is indeed already perfected in His own Person (v. 9), but His
members are not yet perfected (xi. 40). When the whole Number
of the Elect shall be perfected, who, as Members of Christ,
derive their τελείωσις from the sufferings of Him Who is the
Leader and Author of their salvation; and when they are all
brought to glory, then their Head will be perfected in them.
His sufferings are effectually applied to the glorification
of every member of His mystical Body, at the dissolution of
every one who falls asleep in Jesus; and they will be effectual
toward the perfection of His own Mystical Body, even to the
final consummation of all things in the universal triumph of the
Church glorified, which is His Spouse and Body.
Hence, therefore, the verse may be rendered thus :—
It was seemly for God, for Whom and through Whom are
all things, having brought many sons to glory (by means of the
Only- Begotten Son), to make the Leader of their salvation per-
Sect through sufferings.
11, Ὅ re yap ἁγιάζων] For He that sanctifieth, and they that
are being sanctified (present tense), are all from One, God.
The Apostle here obviates a Jewish objection. They
that the Messiah would never die, but abide for ever. (John xii.
34.) The Apostle replies here, Do not be staggered by what I
have said, that God should show such favour (χάριν, see νυ. 9) to
men as to give up His own Son to die, even by the death of the
Cross, for every man, and that the way He appointed for His and
their perfection was by suffering. The reason of this is, that
man, for whom Christ suffered, is also a son of God. God is our
Father, and loves us as His Children, and desires that we should
be sanctified in order that we may be glorified.
We are all sons of God by nature, and God sends his Son to
take our nature, and suffer in it, in order that we may become
sons also by adoption and grace, heirs of God, and joint heirs
with Christ, that He may be the First-born among many brethren.
See Gal. iv. 4—7. Rom. viii. 29. For both He that sanctifieth,
and they who are being sanctified, are all of one Father—God.
Chrys., Theodoret, Theophyl. Bp. Pearson, Art. i. p. 55.
The words ἑνὸς, from one, are to be explained from the pre-
ceding viol, sons. It was fitting that God, the universal Father,
Who brought many sons to glory, should make their Leader,—
their Elder Brother, His only beloved Son,—perfect through
suffering.
He Who makes us holy, and they who are being made holy,
are all sons of one and the same Father, and therefore are
brethren; and He Who is holy must take their nature, which,
by the Fall of the first Adam, was tainted by sin, in order that it
may be consecrated to God, and so be glorified.
The word ἁγιάζω, as used here, is best explained by our
Lord’s own language in John xvii. 17—19; and see S. Cyril here
in Catena, p. 401.
— δὲ ἣν airlay—narciy] He that sanctifieth, that is Christ,
and they who are being sanctified, that is faithful Christians, are
376
k Ps. 22. 23, 26.
HEBREWS II. 12—17.
ἀδελφοὺς αὐτοὺς καλεῖν 12 " λέγων, "ATayyedd τὸ ὄνομά σου τοῖς ἀδελ-
A > , > a ε , Ν » 3 ‘A Ψ
gots μου, ἐν μέσῳ ἐκκλησίας ὑμνήσω oe καὶ πάλιν, ᾿Εγὼ ἔσομαι
1108. 8. 18. 131
John 10. 29.
& 17. 6, 9, 11, 12.
A 2.3 3 a
πεποιθὼς ἐπ’ αὐτῷ"
ἔδωκεν ὁ Θεός.
n Luke |. 74.
Rom. 8. 15.
o Phil. 2. 7, 8.
ch. 4. 15, 16,
ἃ 5.1, 2. 17:9
βάνεται.
all of one, the same Father, God; for which cause Christ is not
ashamed to call them brethren. But they are not all sons of God
in the same manner as He is. The many sons are not on an
equality with the Captain of their salvation. But Christ is the
Beloved, the First-Born, the Only- Begotten Son; the many sons
exist in a relation of dependence on His Sonship, as given unto
Him, and as being sons of faith in Him; for we are all the
children of God by faith in Christ Jesus (Gal. iii. 26), and we
receive the right of Sonship from Him, for as many as received
Him, to them gave He power to become the sons of God (John
i. 12). Cp. Gregory Nyssen here (in Catend, p. 406).
12. ᾿Ακαγγελῶ---σε] From Ps. xxii. 22, LXX..
The Twenty-second Psalm is referred to the Messiah by some
Jewish Expositors (see Stuart, p. 59; Wetstein, p. 392; Schott-
gen, Ῥ. 943), and by the whole Christian Church in ancient
times, following the teaching of Christ, Who adopted the first
words of it on the Cross. (Matt. xxvii. 46. Mark xv. 34.) Cp.
Justin Martyr, Dialog. c. Tryph. c. 106, showing how this pro-
phecy was fulfilled by Christ in the Gospel; and Hengstenberg on
the Psalms, i. p. 362.
18. ἐγὼ--- @eds] From Isa. viii. 17, 18.
The Messiah is introduced as speaking, and saying that He
will put His trust in the Lord; and this is an evidence of His
Manhood. And He adds, that He and the Children, whom the
Lord hath given Him, are for signs and wonders in Israel. And
thus He speaks of a seed given to Him by God.
This progeny of Christ, made man, is said by Him to be “a
sign and wonder in Israel,’ because the Jews were staggered by
the manner of its generation, which was by the Incarnation and
Passion of Christ, from Whose side, pierced on the cross, the
Church was formed, as Eve was from Adam sleeping in Paradise,
and thus He is able to say, “ Behold 1 and the Children which
the Lord hath given Me.” ©
14. κεκοινώνηκε --- μετέσχε] Observe the change of tense.
Since the children have communicated, and do communicate, in
the same blood and flesh, He, therefore, at the time of His In-
carnation, and by it, fook part in the same. Cp. Winer, § 40,
. 243.
Elz. has σαρκὸς καὶ αἵματος, but the reading in the text is
authorized by A, B, C, D, E, M, and received by Griesb., Lachm.,
Bengel, Tisch., Liinemann. Perhaps the Apostle studiously placed
αἵματος first, with reference to the blood-shedding of Christ, the
trae Paschal Lamb, upon the cross, the Victim typified by all the
sacrifices of the ἐπ
- παραπλησίως] Not in appearance and figure, but in truth.
Chrys. ‘Modo simillimo.” Valek. ἘΠῚ
The Angels are (ike men, and appear in human form (see
Acts i. 10); but Christ took really and substantially our human
fiesh and blood ; and by our union with the Divine Logos we are
become heritors of Immortality. Cp. §. Cyril and S. Athanasius
here, p. 408—413.
15. ἔνοχοι---δουλείαςἼ captives of bondage; held by its grasp.
There is a paronomasia between μετέσχε and ἔνοχοι. He be-
came μέτοχος, that we might cease to be ἔνοχοι. See on 1 Cor.
xi. 27, and Gal. v. 1, μὴ ζυγῷ δουλείας ἐνέχεσθε.
16. Ob γὰρ δήπου ἀγγέλων ἐπιλαμβάνεται] For, I trow, He is
not laying hold of Angels, in order to raise up and help them by
His death. No; they are not subject to bondage, ‘hey are not
under the dominion of the Devil, but man was. They have no weak-
nesses and passions as man has. Christ takes hold of us in our
frailties, and He is made like to us in our weakness, in order that
He may feel with us, and save us.
See the full exposition in By. Andrewes’ Sermons, i. p. l—17.
Δήπου, only found here in New Testament, and never in
LXX. J wot, and you allow, equivalent to Latin ‘opinor.’
See Hartung, i. p. 285. Liinemann, Ὁ. 8]. Delitz. p. 87. Also,
δήποτε is used only once in N. T. John v. 4.
καὶ πάλιν, "180d ἐγὼ, καὶ τὰ παιδία ἅ poe
14 m? Ν Φ ‘A δί A 9 Ν ΝΥ Ν 3.
Ἐπεὶ οὖν τὰ παιδία κεκοινώνηκεν αἵματος καὶ σαρκὸς, καὶ αὐτὸς παρα--
πλησίως μετέσχε τῶν αὐτῶν, ἵνα διὰ τοῦ θανάτον καταργήσῃ τὸν τὸ κράτος
ἔχοντα τοῦ θανάτου, τουτέστι τὸν Διάβολον, 18 " καὶ ἀπαλλάξῃ τούτους, ὅσοι
4 , ‘ Ν aA A ¥ ‘4
φόβῳ θανάτου διὰ παντὸς τοῦ ζῇν ἔνοχοι ἦσαν δουλείας.
16 Od γὰρ δήπου ἀγγέλων ἐπιλαμβάνεται, ἀλλὰ σπέρματος ᾿Αβραὰμ ἐπιλαμ--
Ὅθεν ὥφειλε κατὰ πάντα τοῖς ἀδελφοῖς ὁμοιωθῆναι, ἵνα ἐλεήμων
-- ἀλλὰ--- ἐπιλαμβάνεται] but he ts laying hold of mankind
by the hand, in order fo lift it up from the ground, and to raise
it from a state of bondage and death to life and glory.
The word ἐπιλαμβάνεται is best explained by its use below
in chap. viii. 9, ἐπιλαβομένον pov τῆς χειρὸς αὐτῶν, derived
from the Septuagint, Jer. xxxi. 32, cp. Sirac. iv. 2, and by its use
in the Gospels, where it is employed to express the action of our
Lord in stretching out His Hand to heal the sick and blind.
Matt. xiv. 8381. Mark viii. 23; ix. 36. Luke xiv. 4.
So Christ comes, and is taking hold of Human Nature, as it
were, by the hand, and delivers it out of the grasp of the Devil,
and assists and raises it up from bondage, blindness, disease, and
death. See Isa. xlii. 6, 7; and below on iii. 5.
This sense of ἐπιλαμβάνεται is most in harmony with the
reasoning of the Apostle. Christ is not taking hold of Angels, in
order to succour shem, but He is ever taking hold (present tense)
of men; and in order that He may do this, it was requisite that
He should be made like to them in all things.
There is also another cognate and derivative meaning in ἐπε-
λαμβάνομαι, which was probably in the mind of the Apostle.
This word represents the office and act of the Goéi, or next
of kin (ἀγχιστεὺς, Ruth iii. 12), who, by taking hold of a family
by proximity of relationship (‘ attingens consanguinitate '), did the
work of a Redeemer of property for the maintenance of its in-
heritance. See Ruth iv. 14.
Christ is our Goél, Redeemer, by becoming next of kin to us
all by His Incarnation.
A Jewish Commentator, in expounding Ps. lx. 9, says,
“ Here is meant that mighty God? Who is to come of the seed of
David.” Schottgen.
— σπέρματος ᾿Αβραάμ] the seed of Adraham. A double act of
Christ’s love is thus implied,—
1) That He was made Man,
Η That He was made under the Lew, and so redeemed us
from the curse of the Law. See this explained, Gal. iv. 4, where
he observes in the same way, that Christ was made man, and alse
made under the Law; i.e. that He takes hold of the seed of
Abraham, both in its human infirmity and legal obligations, in
order to assist and deliver it from both.
Besides this, doubtless, the Apostle, in using the word Abra-
ham, refers to the promise of God to Abraham, that in him all
Nations should be blessed. (Gen. xxii. 18.)
St. Paul says, He takes hold of the seed of Abraham rather
than the seed of man, in order to remind them of the promise
made to Abraham. (Theodoret.)
Thus these words have also a large and comprehensive sense.
Christ takes hold of all who-take hold of the promise by faith.
And thus St. Paul himself expounds the words Abraham's seed,
for he says ‘‘to the Galatians, so doing, that though they were
heathen men, as we be, yet that they are Abraham’s seed, and
should be blessed together with him.” See Bp. Andrewes’ Ser-
mons, i. p. 31.
The seed of Abraham. St. Paul does not determine whether
he uses this term here in a spiritual or a literal sense. Either
sense will suit his purpose. He leaves it to the readers to choose.
The present tense (ἐπιλαμβάνεται) confirms the spiritual sense;
and the Christian reader will interpret the words ‘seed of Abra-
ham’ to mean, all those of every Nation who are Children of
Abraham’s faith. See Gal. iii. 7—9. 29. Rom. iv. 12—18; xi.
16. Christ is ever helping them all.
St. Paul’s Jewish readers would understand ‘seed of Abra-
ham’ in a literal sense; but since Abraham and his seed are
members of the human family, this sense would not weaken the
force of the Apostle’s argument.
It is a groundless supposition of some, that this expression
must be limited to the éiteral Israel; and that therefore this
Epistle could not have been written by St. Paul.
HEBREWS IL 18. Il. 1—4.
377
γένηται καὶ πιστὸς ἀρχιερεὺς τὰ πρὸς τὸν Θεὸν εἰς τὸ ἱλάσκεσθαι τὰς ἁμαρτίας
τοῦ λαοῦ. 18 »᾽ Ἐν ᾧ γὰρ πέπονθεν αὐτὸς πειρασθεὶς, δύναται τοῖς πειραζομένοις per. «. 15, 16.
9 yop μ
βοηθῆσαι.
ΠῚ. 1 "Ὅθεν, ἀδελφοὶ ἅγιοι, κλήσεως ἐπουρανίον μέτοχοι, κατανοήσατε τὸν a Rom. 15.6
Ld 2 , ae , ean 3 a Qb ‘ »” A 4. 14, ἴδ.
ἀπόστολον καὶ ἀρχιερέα τῆς ὁμολογίας ἡμῶν, ᾿Ιησοῦν, 3" πιστὸν ὄντα τῷ ποι- «". ὁ. 14,15
oo A fel ν aA
ἥσαντι αὐτὸν, ὡς καὶ Mwions ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ.
20. & 8.1.
ἃ 9.11. ἃ 10, 21.
b Num. 12. 7.
ὃ © Πλείονος γὰρ οὗτος δόξης παρὰ Μωῦσῆν ἠξίωται, καθ᾽ ὅσον πλείονα τιμὴν ὁ Zech. 6.12.
Ν a a4 e , >? 4d a ‘ Li , ew
€xel Tov οικον O KaTaGKEevacas αντον" Tas yap οἰκος ΚΑΤ ασκευάζεται ὕπο
τινός: 6 δὲ πάντα κατασκευάσας, Θεός.
11. ὁμοιωθῆναι to be made like, not only in His humanity, but
in its weaknesses and sorrows,—poverty, pain, hunger, thirst, tears,
and death. An answer to the Jews, who objected to the suffer-
inga of Jesus as inconsistent with the office of the Messiah.
— πιστὸς ἀρχιερεύς] α faithful High Priest. See Clem.
Rom. i. 58, διὰ τοῦ προστάτου καὶ ἀρχιερέως ἡμῶν Ἰησοῦ
"Χριστοῦ.
— ἱλάσκεσθαι τὰς ἁμαρτίας) to cover the sins. Cp. Dan. ix.
24. 1 Sam. iii. 14. Sirach iii. 3.29; xx. 28; xxviii. 5; xxxiv.
21, LXX.
This use of the word ἱλάσκεσθαι is derived from the Sep-
tuagint, where it is equivalent to the Hebrew gp (Aipper), ‘to
cover.’ See Exod. xxxii. 29. Levit. iv. 20.
In Classical Writers the word ἱλάσκεσθαι signifies, ‘to pro-
pitiate a person.’ But it is remarkable, that the writers of Hol
Scripture never use this word in that sense, as applied to God.
Neither in the Septuagint, nor in the New Testament, do we find
the expression ἱλάσκεσθαι Θεὸν, to propitiate God, or ἱλάσκεσθαι
ὀργὴν Θεοῦ. See Delitzsch, p. 94.
This reserve of Scripture as to the use of this word ἱλάσκεσθαι
may, perhaps, be designed to be a silent refatation of the notion
of Heathens, and of some among the Jews, that they were able to
propitiate God by expiatory sacrifices offered by themselves;
notion expressly contradicted in Scripture. (Ps. xlix. 7, 8. Heb.
x. 4,5.) And it may be intended to be instrumental in teaching
the true doctrine, that it is not man who can propitiate God, but
it is God Himself Who provides an offering for the appeasing of
His own wrath. It is ‘God in Christ’ Who reconciles the
World to Himself. See 2 Cor. v. 18, 19. It was God Who set
Sorth for Himself (xpoédero) an ἱλαστήριον in Christ. Rom. iii.
25. Cp. Col. i. 20. Eph. ii. 16.
God is said in Scripture (ἱλασθῆναι) to be merciful to man
(see Luke xviii. 18); and Christ is called an ἱλαστήριον, and an
ἱλασμὸς περὶ ἁμαρτιῶν (1 John ii. 2; iv. 10); and Christ, as our
High Priest, is said ἱλάσκεσθαι ἁμαρτίας here; but it is of God’s
own free grace and mere mercy towards us, that He is propitious
to us; and it is of His infinite love, that He has provided a pro-
pitiation for Himself, that He reconciles the World to Himself in
Christ, His only-begotten Son, in Whom He is well pleased.
See x. 4, 5,
Cu. III. 1. ἀδελφοὶ ἅγιοι) Holy brethren. An address never
used by St. Paul in any of his Epistles. But it would be un-
reasonable to allege this as an argument against the Pauline
origin of this Epistle. It is rather an evidence in confirmation of
the opinion that ¢hie Epistle is addressed to a peculiar class, viz.
those who dwell in the Holy City (Matt. iv. 5; xxvii. 53), and
came of the holy seed (Rom. xi. 16), separated from ancient
times by special consecration as a holy people to God. Cp. 1 Pet.
ii. δ. 9.
St. Paul himself calls those of Jerusalem ἁγίους, κατ᾽ ἐξοχὴν
in I Cor. xvi. 1. 15. 2 Cor. viii. 4; ix. 1. Rom. xv. 31. So that
this expression is quite in harmony with his language.
— κλήσεως ἐπουρανίου μέτοχοι] partakers of the heavenly
calling; uttered by God to our Fathers by the Prophets, and
now to us by His own Son. Seei.l. It is one and the same
calling, from the same God, speaking from Heaven, and inviting
us to Heaven.
— τὸν ἀπόστολον the Apostle, being sent of God as Moses
was, (Exod. iii. 10—15.) Christ is called an Apostle, because
the Father sent Him; and as the Father sent Him, so sent He
the Twelve. (John xx. 21.) The Heavenly Householder first
sent His Servants the Prophets, but last of all He sent His
own Son. (Matt. xxi. 33.) Cp. John iii. 34; v. 36; vi. 29.
57; ΗΝ 29. 1 John ἱν. 10θ. Bp. Pearson on the Creed, Art.
i. p. 66.
Cp. Justin Martyr, Apol. i. 12, ὁ ἡμέτερος διδάσκαλος καὶ
τοῦ πατρὸς πάντων καὶ δεσπότον vids καὶ ἀπόστολος ᾿Ιησοῦς
Χριστός.
γον. 11.—Paart III.
Matt, 16. 18,
2 Cor. 5.17.
d Eph. 2. 10.
Justin Martyr says also, Apol. i. 63, ““ The Worn of God is
His Son, and He is also called an Angel or Messenger (&yyedos),
or Apostle, for He announces (ἀπαγγέλλει) whatever we need to
know; and He ἐφ sent (ἀποστέλλεται) to declare whatsoever
things are announced, as He Himself says (to His Apostles), He
that heareth Me, heareth Him that sent Me (Luke x. 16).”’
Christ is the Son of God, and His Apostle. He was sent as
God's Apostle, but He pre-ezisted as the First-begotten Logos of
God, and as God, λόγος πρωτότοκος ὧν τοῦ Θεοῦ, καὶ Θεὸς
χει.
— ἀρχιερέα] High Priest. So the Messiah is named, Ps.
cx. 4; and He was typified by the High Priest under the Law.
Thus St. Paul points to Christ as uniting the office of Moses
and Aaron in His own Person.
This phrase supplies the clue to the order and treatment of
the subject ;
He first compares Christ with Moses, and proves His supe-
riority to him (iii. 3); then he contrasts the Priesthood of Christ
with that of Aaron, and shows its pre-eminence (iv. 14).
— τῆς ὁμολογίας ἡμῶν our Christian Profession as distin-
guished from Judaism (iv. 14; x. 23. 1 Tim. vi. 12. Rom. x. 9).
So Philo (i. 654) calls the Divine Logos, τὸν μέγαν ἀρχιερέα τῆς
ὁμολογίας, if the text be genuine. See Mangey and Bleek.
2. τῷ ποιήσαντι] to Him Who constituled Him.- See 1 Sam.
xii. 16, and on Mark iii. 14, ἐποίησε δώδεκα, and cp. Acts ii. 36,
Κύριον καὶ Χριστὸν αὐτὸν ὁ Θεὸς ἐποίησε. Chrys., Theodoret,
Theoph.
The interpretation, ‘‘to Him Who created Him,’’ has less
authority (though it is applied by some of the Fathers, as Atha-
nasius and others, in Cat. pp. 437, 438, to the human generation
of the Son), and is not consistent with the argument, and would
make the Apostle speak a language which is not in harmony with
that of Scripture, and was perverted by the Arians to serve their
purpose, whence some persons had scruples as to the genuineness
of the Epistle. See Philastr. Heres. 89, p. 84, ed. Oehler.
— πιστὸν---ὡς καὶ Μωῦσῆς) Clem. Rom. i. 17 and 43, who has
ὅλῳ in both places; omitted by B, and formerly by Tisch., but
restored in his last Edition, 1858.
Οἶκος αὐτοῦ is not the house of Moses, but of God. See
Numb. xii. 7. Cp. Acts vii. 38. And the word αὐτοῦ intimates
that Moses himself was in God’s house, and not in his own house ;
and that He, in whose house Moses was as ἃ steward, was He
Who constituted Jesus to be a Priest and Apostle.
8. Πλείονος --- αὐτόν] This Jesus has been deemed by God to
be worthy of greater honour than Moses, insomuch, or in pro-
| portion as, Ae who built a house has more honour than the house
itself.
Varia is, therefore, as much difference between Moses and
| Christ, as there is between a house and its architect. Theodoret.
ΐ Christ has been deemed worthy of greater honour by God,
for by Christ God made the worlds (i. 2; cp. ii. 5—8).
Ι Elz. has πλείονος γὰρ δόξης, but the reading in the text is
that of the best MSS.
4. was yap οἶκος} for every house: and therefore that house in
| which Moses was a faithful steward, ts builded by some one, and
does not build itself; but the Person Who builded all things (as
τ you know from the writings of Moses, Gen. i. 1) is God.
It is God who made all things, He is Lord of all; but He
made them by His own Son, co-equal and co-eternal with Himself;
whom He set over the House He had builded, not as a servant,
| but asa Son. Cp. Delitzech here, p. 110.
Elz. bas τὰ πάντα, but πάντα = all things, is the true
| reading.
The word xaraoxevd(w, here used, means something more
than ‘ build;’ it is equivalent to cons(ruo, instruo, ‘to build and
to furnish,’ ‘adornare, apparare’ with σκεύη. Cp. Luke i. 17,
λαὸν κατεσκενασμένον, ‘populum preparatum.’
It is used by the LXX for the Hebrew τῷ} (asah), to make
(Numb. xxi, 27, 2 Chron. xxxii. 5. Prov. xxiii. ΩΣ te is ex-
878 HEBREWS ΤΠ. 5—14.
eDest.18.15,18. 5° Καὶ Μωῦσῆς μὲν πιστὸς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ ὡς βεράπων, eis μαρτύριον
ver. 2. ~
τυ... τῶν λαληθησομένων, 5 * Χριστὸς δὲ, ὡς vids ἐπὶ τὸν οἶκον αὐτοῦ, of οἶκός ἐσμεν
2Cor. 0.16. ἡμεῖς, ἐάνπερ τὴν παῤῥησίαν καὶ τὸ καύχημα τῆς ἐλπίδος μέχρι τέλους βεβαίαν
h. 10. 35. ,
Col. 1.23. κατάσχωμεν.
2 Sam. 23. 2, 7 Διὸ, καθὼς λέγει τὸ Πνεῦμα τὸ ἅγιον, Σήμερον ἐὰν τῆς φωνῆς αὐτοῦ
. Ἢ 7 9 , 8 Β . 4 “ ’ ε “ ε 3
rei i ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παραπι-
Num. 20. 13. Lol ‘ \ ε , a A 23 a > 2 9,28 é ΄
κρασμῷ, κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ ἐν τῇ ἐρήμῳ, 9 οὗ ἐπεί-
ρασαν οἱ πατέρες ὑμῶν ἐν δοκιμασίᾳ, καὶ εἶδον τὰ ἔργα pov τεσ-
σαράκοντα ἔτη: 9 διὸ προσώχθισα τῇ γενεῇ ταύτῃ, καὶ εἶπον,
3 x A aA 82 3 \ 8 A) » BY ὁ ὃ ,
Αεὶ πλανῶνται τῇ καρδίᾳ, αὐτοὶ δὲ οὐκ ἔγνωσαν τὰς ὁδούς μου,
ἐπα 1.3... Ul ὡς ὥμοσα ἐν τῇ ὀργῇ i εἰσελεύσονται eis τὴν κατάπ
Πα ΡΝ μ ἢ ὀργῇ μου, εἰ εἰσελεύσον ς τὴν κατάπαυ-
σίν μου.
12 Βλέπετε, ἀδελφοὶ, μήποτε ἔσται ἕν τινι ὑμῶν καρδία πονηρὰ ἀπιστίας ἐν τῷ
Χαμ, 10,3... ἀποστῆναι ἀπὸ Θεοῦ ζῶντος" 5" ἀλλὰ παρακαλεῖτε ἑαυτοὺς καθ᾽ ἑκάστην ἡμέραν,
Ν ’ aA lad
ier 8, ἄχρις οὗ τὸ σήμερον καλεῖται, iva μὴ σκληρυνθῇ ἐξ ὑμῶν τις ἀπάτῃ τῆς ἁμαρ-
h. 4. 14. A a
Βανι 8.17. τίας" 14 ' μέτοχοι yap τοῦ Χριστοῦ γεγόναμεν, ἐάνπερ τὴν ἀρχὴν τῆς ὑποστά-
plained by δημιουργῷ in Phavorinus. Cp. below, ix. 2, σκηνὴ
yap κατεσκευάσθη ἡ πρώτη (ix. 6; xi. 7).
5. θεράπων) a servant. Exod. xiv. 31. Josh. i. 1; viii. 31.
Barnabas (Epist. 14): Μωσῆς θεράπων ὧν ἔλαβε (τὰς πλάκας)"
αὐτὸς δὲ ὁ Κύριος ἡμῖν ἔδωκεν εἶναι εἰς λαὸν κληρονομίας δι᾽
ἡμᾶς ὑπομείνας [θάνατον], ἐφανερώθη δὲ ἵνα... .. τὰς ἤδη δεδα-
πανημένας ἡμῶν καρδίας τῷ θανάτῳ, καὶ παραδεδομένας τῇ τῆς
πλάνης ἀνομίᾳ, λυτρωσάμενος ἐκ τοῦ σκότους διάθηται ἐν ἡμῖν
διαθήκην λόγῳ: And the author then cites Iss. xlii. 6, 7; lxi.
1, 2, which illustrates the word ἐπιλαμβάνεται in ii. 16.
— λαληθησομένων) to be spoken by Christ. See Deut. xviii.
5.
6. τὸ καὐχημα] the subject-matier of the glorying of your
hope, which does not faint in present afflictions, but looks forward
to the future bliss. Rom. viii. 24. Cp. vi. 11; x. 35.
— μέχρι τέλους βεβαίαν] Omitted by Tisch. and others on
the authority of B. But the words are in A, C, D, E, K, L, M,
aud are retained by Lachmann.
1--11.} Ps. xcv. 7—11, from the LXX. Observe here the
direct assertion of the Apostle, that the Psalms were spoken by
the Holy Ghost (cp. Acts i. 16), as was the belief of the Jews,—
a belief sanctioned by Christ Himself. Matt. xxii. 43.
This Psalm was, probably, made for, and sung at, the Feast
of Tabernacles,—the annual Commemoration of the Sojourning in
the Wilderness. The Rest of Canaan after that wandering in the
Arabian Desert already past, was typical and suggestive of the
Suture rest, that of Heaven, after our mortal pilgrimage in the
wilderness of this World.
1. ἐὰν --- ἀκούσητε] If ye shall have heard; ‘si audieritis,’
Vulg. The aorist after ἐὰν generally has the force of the
JSuturum exactum. See Winer, § 41, p. 262.
This is important to observe, because the Apostle’s warning
is to those who have been permitted to Aear, and are in danger of
Salling away ; and his main design is to exhort to constancy and
perseverance to the end. See iii. 6. 12. 14; iv. 4; vi. 6.
8. ἐν τῷ παραπικρασμῷ) the contention, mp (meridah).
Exod. xvii. 7. παραπικραίνω in the LXX = pvp (Atkeis), to
provoke, exacerbate; from root op? (kaas), angry, provoked,
irritated. Jer. xxxii. 29. Hence it has also the rendering of 19
(marad), to rebel, Ezek. ii. 3, and is connected with "1 (meri),
rebellion, Ezek. ii. 5—8; and is interpreted by παροργίζω by
Hesych.
9. ἐπείρασαν they tempted Me. Πειρασμὸς = Hebr. mon
(massah). Exod. xvii. 7. Deut. vi. 16; ix. 22.
Elz. adds ye, against the best authorities, and has ἐδοκί-
μασάν με. But A, B, C, D, D*, have ἐν δοκιμασίᾳ, and so
Lachm., Tisch., De Wette, Bleek, Liinemann.
— τεσσαράκοντα ἔτη] Forty Years,—a term which gives a
remarkable significance and propriety to this warning as applied
here by the Apostle to the Jews of his own age.
For, the time of probation of Jerusalem and of the Jewish
Nation, between the Crucifixion of Christ and the Taking of
Jerusalem by the Romans, lasted just Forty Years. See Euseb.
iii. a and above, Chronological Synopsis prefixed to the Acts,
p. xii.
That term of trial was very near its expiration when this
solemn warning was spoken by St. Paul. Cp. below on ν. 10.
10. προσώχθισα] I was offended with. Literally, ‘I stumbled
at ;’ as a ship impinging, πρὸς ὄχθῃ, on a sand-bank. προσέκοψα
(Hayek), προσέκρουσα (Suid.); hence προσοχθίζω is a word
quent in the LXX. Cp. Valck. p. 465.
— ταύτῃ] this. So A, B, D*, M, and Bengel, Bohme,
Griesb., Lachm., Bleek, De Wette, Tisch., Liin. This reading
illustrates what has been said on the term of Forty Years on v. 9.
He might well say This generation; for the Jews in the forty
years before the destruction of Jerusalem were identifying them-
selves by their sins with the generation that perished for disobedi-
ence in the Wilderness; and thus it was true accordingly to our
Lord’s prophecy, that “ all these things would come on this gene-
ration,” and that ‘this generation should not pass away till all
would be fulfilled.” Matt. xxiii. 36; xxiv. 34. ΕἸΣ. has ἐκείνῃ.
11. ὡς} το that. Winer, § 68, p. 410.
— εἰ εἰσελεύσονται] if they shall enter in; i. 6. they shall not
enter it; an elliptical expression or aposiopesis of indignation, in
which εἰ = Hebr. cx (im). Winer, § 58, p. 444. See on Mark
viii. 12. Cp. 1 Sam. iii. 17; xiv. 46. 2 Sam. xi. 11.
— τὴν κατάπαυσίν pov) My Rest, the Rest of God, the Ever-
lasting Rest of Heaven.
There are three Rests,—
(1) The Rest of the Sabsath, on which God rested from His
works.
God does not here speak of that Rest, for that Rest was now
past (see iv. 4), and He is here speaking of some future Rest.
(2) The Rest of Canaan, into which Joshua brought the
people after their wanderings in the Wilderness,
God is not speaking of that Rest here, for it also was
when David wrote, hy whom God here speaks, (See iv. 8.)
(3) The future and never-ending Rest of heaven, which was
typified by the two former Rests, and is properly God’s Rest,
and is described by Him as “ My Rest,’’—the Rest of Him Who
is Everlasting. This is the κατάπαυσις (Resting) of which God
is speaking here. Theophyl.
12. Θεοῦ (Grros] the Living God. He who falls away from
Christ, does not fall away, as some of you perhaps may imagine,
and as your Jewish fellow-countrymen blasphemously affirm,
from a dead man, but from the Living God.
18. ἑαυτούς] one another. 1 Thess. v. 13. 1 Cor. vi. 7. Col
iii. 16.
— ἄχρις οὗ τὸ σήμερον καλεῖται] so long as the ‘to-day’
(observe the article) mentioned by God in the Psalm is stilt
named or mentioned ; that is, so long as that to-day lasts; and
God’s voice is still speaking to you, and you are yet able to hear
it. καλεῖται = Hebr. xy (πέτα).
14. μέτοχοι γὰρ τ. X. y.] for we have been made and are per-
takers of Christ in reality, only (f we hold the beginning of our
assurance firm unto the end.
The order of the words in the text is that of the majority of
the best MSS., including B. (See Mai’s Table of Errata, p. 503.)
Elz, has μ. y. γ. 7. X.
HEBREWS III. 15—19. IV. 1—3. 879
σεως μέχρι τέλους βεβαίαν κατάσχωμεν. 15 “Ἐν τῷ λέγεσθαι, Σἥμερον, ἐὰν mver.r.
τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν, ὡς
ἐν τῷ παραπικρασμῷ,---ἰϑ " τίνες γὰρ ἀκούσαντες παρεπίκραναν ; "ANN οὐ 2Num.14.4,11,
πάντες οἱ ἐξελθόντες ἐξ Αἰγύπτου διὰ Μωύσέως ; 17" Τίσι δὲ προσώχθισε τεσ - Pett.) 38, 57
΄, » 28 ~ 6 , ὧν Δ ὅλα € 2 Loma Pete & 26. 65. oan
σαράκοντα ἔτη ; Οὐχὶ τοῖς ἁμαρτήσασιν, ὧν τὰ κῶλα ἔπεσεν ἐν TH ἐρήμῳ ; Pr. 106 26,
a_ 1 Cor. 10. 5, &e.
18 »Τίσι δὲ ὦμοσε μὴ εἰσελεύσεσθαι εἰς τὴν κατάπαυσιν αὐτοῦ, εἰ μὴ τοῖς Judes.
ἀπειθήσασι;
Num. 14. 80.
ut. 1. 84.
19 Καὶ βλέπομεν, ὅτι οὐκ ἠδυνήθησαν εἰσελθεῖν δι’ ἀπιστίαν.
IV. 1 Φοβηθῶμεν οὖν, μή ποτε καταλειπομένης ἐπαγγελίας εἰσελθεῖν εἰς τὴν
κατάπαυσιν αὐτοῦ, δοκῇ τις ἐξ ὑμῶν ὑστερηκέναι. 3. Καὶ γάρ ἐσμεν εὐηγγελισ-
μένοι, καθάπερ κἀκεῖνοι: ἀλλ᾽ οὐκ ὠφέλησεν ὁ λόγος τῆς ἀκοῆς ἐκείνους, μὴ
κεκραμένους τῇ πίστει τοῖς ἀκούσασιν.
μ'
8851" , θ ‘ 9 y ,
ἘΕἰϊσερχόμεθα yap εἰς τὴν κατά- a Ps. 95.11.
— ὑποστάσεως] firm expectation, trust, confidence, reliance.
See Ps. xxxviii. 12, ἡ ὑπόστασίς pov ty σοι. Ruth i. 12. Ezek.
xix. 5, LXX: and below, xi. }; and Weéstein on 2 Cor. ix. 4.
15. Ἔν τῷ λέγεσθαι] In ite being now said by God (in that
solemn warning uttered by Him, which I have quoted and will
now repeat, on account of its awful importance, and which I,
who now speak to you by His command, will apply to you),
To-day if ye shall have heard His voice (see on v. 7) harden
not your hearts, as in the provocation,
For, who were they that, when they heard, provoked God ?
Yea verily (ἀλλὰλ, was it not even all who came out of
Egypt by Moses? that is, the main body of those who came forth
in the Exodus, provoked God. For, only ¢wo remained loyal, and
did not provoke the Lord. See Numb. xiv. 1—}0. 26—39.
This is doubtless the true rendering of this passage. Tives is
interrogative, who 7 and not indefinite, as in the Vulgate, which
bas ‘quidam.’ And ‘AAA’ οὐ---Μωύσέως is also inferrogative,
and not affirmative. Cp. Bengel and Delitz. p. 127.
From the sentence thus pointed and interpreted, the Apostle’s
argument is clear, that no multitude of numbers will protect the
Jews, and others with them, who reject Christ, from God’s chas-
tisements for their sin. Their own History shows this. All who
heard Him speak in the Wilderness provoked Him, and all who
provoked Him fell in the Wilderness, and failed of His Rest.
On this passage it is to be observed, that the γὰρ (for) in
v. 16, introduces the question put by the Apostle. Such a posi-
tion of γὰρ is easily explained fom the expediency of not break-
ing up the long clause (σήμερον --- παραπικρασμῷ) ; and the con-
janction γὰρ is often employed to give force and sharpness to
interrogations, as here. Matt. xxvii. 23. Jobn vii. 41. Acts viii.
31; xix. 35. 1 Cor. xi. 22. Ltinemann, p. 107. Winer, § 53,
p. 396. Delitz. p. 129.
The ἀλλὰ, but, yea verily (cp. 1 Cor. iv. 3. 2 Cor. vii. 11),
gives great life to the second question, as much as to say, what-
ever you might have thought to be probable, and notwithstanding
God's love (shown by His warnings and promises, miracles and
revelations) to your fathers; and notwithstanding their vast
numbers, which you might imagine would have saved them, yet
nevertheless I ask of you, Did not sll that vast multitude of
600,000 persons, who were led out of Egypt by the ministry of
Moses, provoke God? And with whom was He wroth? Whom
did He consume? Whom did He exclude from His Rest in
Canaan? Was it not even that immense multitude who came
out of Egypt under the guidance of that holy Leader, Moses ?
And why were they consumed in the Wilderness, and excluded
from Canaan? Was it not even for their unbelief?
Here then is a fearful warning for yourselves, as to the
dreadful consequences of provoking and disobeying Christ, Who
is far greater than Moses. Here is a solemn admonition to you
that severer chastisements are now hanging over Jerusalem for
rejecting Him, than were ever inflicted on your forefathers for
rebelling against Moses. Cp. 1 Cor. x. 2—5. 10—12.
As to the interpretation of this passage as thus expounded,
see Theodoret and Chrysostom, and the Syriac, and (in part)
the Arabic Version here.
The Vulgate, by rendering τίνες ‘ quidem ’ instead of guinam,
has obscured the sense, and has hindered the right interpretation ;
καὶ τα influence is seen here in our own Awsthorized Version,
is 3
11. ὧν τὰ κῶλα] Cp. Namb. xiv. 29, ἐν ἐρήμῳ τι
πεσεῖται τὰ κῶλα ὑμῶν, and see 1 Cor. x. ai perry
Cu. IV. 1. κατάπαυσιν abrov} His Rest, the Rest of God.
The Apostle grounds an important argument on the Pronoun
His. The Rest of God cannot be a mere earthly temporal Rest ;
it cannot be the Rest of Canaan. It must be heavenly and
Eiernal.
— δοκῇ τις ἐξ ὑμῶν ὑστερηκέναι) Lest any of you should ap-
pear to have failed, or fallen short, of i¢. He uses the word δοκῇ,
appear, because no one could as yet predicate, what the final con-
dition of any of them would be. The fact of their failure or
attainment would not be determined and declared till the day
of doom. He says, let us fear, lest any of you should seem to
have fallen short of it; for, he is about to speak of the great dif.
ference between those who refuse to hearken, and therefore fail,
and himself and others who delieve, and therofore enéer info the
Rest of God. See v. 3.
2. ὁ λόγος τῆς dxo%s] Not simply the word preached, or the
word of preaching, but much rather, the word of hearing ; i.e.
which was uttered in order to he heard. The stress is laid on
the necessity of hearing what God was pleased to speak. See
above, note on 1 Thess. ii. 18. Rom. x. 17. This expression
conveys the wholesome admonition, that, however important may
be the office of preaching, the work of hearing is no less so.
In the present passage, stress is to be laid on ἀκοὴ in its
true sense of hearing, hearkening to that which is spoken by
God; because an error has been propagated in many translations
of this verse from non-advertence to the true sense of τοῖς ἀκού-
σασιν, which probably means those persons who did hearken to
the word of hearing, and received and obeyed it; see next note.
— μὴ συγκεκραμένους τῇ πίστει) The reading of this passage
is controverted. Elz, has ovyxexpauévos, in the singular number
nominative case, with the Peschito, some Cursives, and the Vulgate
and Arabic Versions; and so Tischendor/, Liinemaun, Delitz.
(1) This reading gives a very good sense. The Word spoken
did not profit them, not being mingled with their Faith. The
Word spoken is compared to wine poured into a vessel, according
to our Lord’s own comparison (Matt. ix. 17); but it did ποῦ profit
them because it was not mingled with Faith in the recipients.
The metaphor derives clearness from the ancient practice of
mingling wine with other fluids. Compare James i. 21, ‘‘ Receive
with meekness the engrafted Word.”
(2) But there is an almost overwhelming amount of MS.
testimony in favour of the accusative plural, which is found in A,
B, C, D*, D***, E, I, K, M. And even the slight discrepancy
of these MSS. as to the form of the accusative,—some having
σνγ- OF συν-κεκερασμένους, others ovyxexpauuévous,—some συγ-
κεκραμένους, others ovvxexpayévous,—gives additional force to
their testimony, as showing its independence, and that they are
not mere transcripts from the same copies.
The accusative is also confirmed by the authority of Theodor.
Mope., Cyril, Macarius, Chrys., Theodoret, Photius, and a large
number of Cursive Manuscripts, and the Coptic, Athiopic, and
Armenian Versions; and so the Catena lately published by Dr.
Cramer, p. 450, and so Lachmann and Bleek.
If this be the true reading, the sense may be thus para-
phrased: They ought all to have been fempered together (cvyxe-
κραμένοι) by Faith and Charity into one onious body ; but
only a few hearkened to the Word, emphatically the Word of
Hearing, because all were bound to Aearken to it. The othere
were not tempered with them, but rebelled against Moses and
Aaron, and were ready to stone Caleb and Joshua, who did
hearken to the Word. Numb. xiv. 10. Cp. Exod. xvii. 4.
Therefore the word spoken did not profit them.
No more will the word now spoken by Christ profit you,
unless you comply with the conditions He requires of you. He
has said, “He that hath ears fo hear, let him hear’ (Matt. xi.
15; xiii. 19), and “ Take ponte ye hear”’ (Luke viii. 18), and
2
980
HEBREWS IV. 4—7.
eA ‘\ 4 e ¥ a 9 lal 9
παυσιν of πιστεύσαντες, καθὼς εἴρηκεν, Ὥς ὥμοσα ἐν τῇ ὀργῇ μου, εἶ
εἰσελεύσονται εἰς τὴν κατάπαυσίν μον, καίτοι τῶν ἔργων ἀπὸ κατα-
βολῆς κόσμον γενηθέντων. 4" Εἴρηκε γάρ που περὶ τῆς ἑβδόμης οὕτω, Καὶ
κατέπαυσεν ὁ Θεὸς ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἀπὸ πάντων τῶν ἔργων
5 Καὶ ἐν τούτῳ πάλ, Εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν
5 ᾿Επεὶ οὖν ἀπολείπεται τινὰς εἰσελθεῖν εἰς αὐτὴν, καὶ οἱ πρότερον εὐαγγελισ-
Ὁ Gen. 3. 2.
Exod. 20. 11
ἃ $1.17.
4 Le!
auTou.
μου.
c Ps. 95. 7.
oh. 8. 7, 1δ
θέντες οὐκ εἰσῆλθον δι’ ἀπείθειαν, 7° πάλιν τινὰ ὁρίζει ἡμέραν Σήμερον ἐν
Aavid λέγων μετὰ τοσοῦτον χρόνον, καθὼς προείρηται, Σήμερον, ἐὰν τῆς
aA > aA > ’ Ν , » co ε A
φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν.
“ He that delieveth not shall be damned ” (Mark xvi. 16). His
Word will not be profitable to you, unless you are blended together
in faith with those who have hearkened to Christ’s Word, and
who believe in Him, and have been incorporated into His Church,
and who dwell together as fellow.members in unity in His mys-
tical body, of which He has ¢empered all the members together as
one man in Himself. Cp. Chrysostom, Theophylact, and Ham-
mond here, and the examples in Wetstein, p. 397, of the use of
the word συγκεράννυσθαι, a8 applied to persons harmoniously
combined together with one another, and the use of a similar |
metaphor in Jewish writers. See also particularly, 1 Cor. xii. 24,
ὁ Θεὸς συνεκέρασε τὸ σῶμα, where the word συνεκέρασε, ex-
pounded in its spiritual sense by the Apostle (1 Cor. xii. 12—27),
may serve as a clue to the meaning of συγκεκραμένους τοῖς ἀκού-
σασι in the present passage (if this is the true reading), and as a
comment upon it. And thus, by means of the two words (cvy-
κεκραμένους πίστει), the Apostle has combined here the two great
doctrines of Faith and Unity; the one, Faith, as the Founda-
tion on which the fabric of the Church rests; the other, Unity,
the Cement which binds all the members of the Church together
as living stones in the House of God (iii. 6).
8. of πιστεύσαντε] We, who have professed our faith in
Christ, and abide together in His Body, are entering by faith into
the rest of God.
The words of πιστεύσαντες explain τοῖς ἀκούσασι in the
preceding verse, and confirm the interpretation of it there given.
— καίτοι κιτ.λ.1 although His works were done from the
Soundation of the world, yet God still speaks by the Psalmist of
His Rest as a thing still fu¢ure: and therefore the Rest of which
He speaks by David is not the Seventh-Day Rest, or Sabbath,
following immediately on the Hexdmeron of Creation (see σ. 4),
but it is some fulere Rest; and being God’s Rest, is an ever-
lasting one. See v. 5.
4. Εἴρηκε] He has spoken, as of a thing past. (Gen. ii. 2.)
Observe the formula by which the Author of this Epistle intro-
duces quotations from the Old Testament. He cites them as
spoken, and not as written.
St. Paul, in his speeches recorded in the Acés of the Apostles,
does not guote the Old Testament in one and the same manner to
Jews and Gentiles.
He observes a difference according to his audience. To
Felix, the Roman Governor, he says of bimself, “believing all
things which are wriften in the Law and the Prophets” (Acts
xxiv. 14). But to the Jewish King, Agrippa, ‘saying none
other things than those which Moses and the Prophets did say
should come”’ (Acts xxvi. 22). See Dr. Townson (Works, i. 99).
In his Epistles to Gentile or to mixed congregations he rarely
uses any other form than, “It is written,’ or the “ Scripture
saith.” But in the Epistle to the Hebrews, though the Old Tes-
tament is often quoted, yet in no instance is it quoted as written.
Here then is a discrepancy of manner between the uni-
versally acknowledged Epistles of St. Paul and that to the
Hebrews.
At first sight this discrepancy might seem to present an ar-
gument against the Pauline origin of this Epistle; and it has
been alleged as such by some Critics (De Welte, Davidson, p.
244). But on examination we find that it is a discrepancy pre-
cisely similar to that which exists (as has just been observed) in
his speeches as recorded in the Acts. =,
It is, therefore, an argument in favour of the Pauline origin.
And this characteristic discrepancy may serve to explain other
discrepancies (by which some Critics have been staggered) be-
tween the manner of this Epistle and the other Epistles of St.
Paul. See Introduction above, p. 362, 3.
It may be added, that in the particular respect just noticed,
there is the same difference between the Evangelist St. Matthew '
an the one hand, and St. Mark and St. Luke on the other.
St. Matthew, writing specially for the Hebrews, always in-
troduces the words of the Old Testament as speken; for he was
writing for that favoured people with whom God had commu-
nicated by word of mouth. But St. Mark and St. Luke, writing
| for Gentile use, generally quote the Old Testament as written.
The Old Testament was a living oracle to the Hebrews; it
was a writien Book to the rest of the world.
5. Kal ἐν τούτῳ πάλιν] And again in this Scripture. Πάλιν
here, and in v. 7, introduces a new quotation. See i. 6.
— Ei eiveAetoovra:] They shall not enter in; literally, 1 am
not the God of truth if they shall enter in. See iii. 11.
— κατάπαυσίν pov] My Rest. The emphatic word is Mov,
which betokens that it is the Rest of God, and therefore not a
mere rest on earth in time, like the seventh-day Sabbath, but in
Heaven and for Eternity. It is therefore a future Rest, and con-
cerns you (says the Apostle) and all men even to the end of time.
6. δι᾽ ἀπείθειαν] because of disobedience. Rom. xi. 30. 32.
Eph. ii. 2; v. 6.
1. πάλιν τινὰ Spier ἡμέραν] again, He limits, or appoinis, a
cerlain other day, saying, “ To-day,” even in and by David,
who lived after so long a time, viz. about 500 years after the date
of the entrance into Canaan, and who himself was living in Ca-
naan. Theodoret.
The word πάλιν, again, introduces a new argument, inti-
mating that those persons, to whom the former offer of entering
into rest had been made, failed of attaining that Rest, and that
God, therefore, made a second offer to others living in another day.
God, in his great long-suffering and tender mercy, appointed
another ‘‘ to-day,” even 500 years after the Rest of Canaan,
into which those persons, to whom the word was first preached,
failed to enter.
The term ὁρίζει (lornow, ὅρον δίδωσιν, Hesych., defines,
limits) intimates that this dsy has its end, its horizon, beyond
which the time of probation will not extend. Cp. Acts xvii. 26.
Since then, God, Who is Eternal, is speaking by David, and
since He uses the word fo-day, and warns the people living even
at that (ater day, not to harden their hearts, lest they should be
afterwards excluded from some future rest, as their fathers who
died in the wilderness had been excluded from the rest of Canaan
for disobedience, it is evident that some other rest remains, which
was not attained even by those Israelites who were admilted
under Joshua into the promised Land ; for they never attained to
any other Rest since the time of David; nor has any other Rest
been offered beside the rest of God, the heavenly and Eternal
Rest, of which He spake by David. Therefore God’s ‘‘ To-day”
remains still to us.
This To-day, limited for the Jews, was now drawing to its
close. Soon after this Epistle was written the day of probation
; was over, and the san of its glory set in darkness in the fall of
Jerusalem.
The probationary period of the Forty Years’ sojourn in the
wilderness was reproduced, as it were, in the Forty Years of
trial, allowed to Jerusalem and the Jewish Nation, between the
rejection and crucifixion of the Messiah, and the execution of the
penalty due to that national sin in the destruction of their City
by the Gentiles.
The Forly Years’ sojourn in the wilderness is also a type of
the time sllowed to every one in his mortal pilgrimage in the
wilderness of this world, after his baptismal passage of the Red
Sea, in his journey, in the wilderness of this World, toward the
Everlasting Rest of the Heavenly Canaan.
To every one God says, 7o-day, if thou hast heard My
' voice, harden not thy heart. He reiterates that warning every
' day.
Well therefore and wisely has the Church of England in-
serted the Ninety-fifth Psalm in her office of Daily Prayer.
In that Psalm God speaks to every child of man even to the
HEBREWS IV. 8—12.
381
8 Εἰ γὰρ αὐτοὺς ᾿Ιησοῦς κατέπαυσεν, οὐκ ἂν περὶ ἄλλης ἐλάλει pera ταῦτα
ἡμέρας.
94”Apa ἀπολείπεται σαββατισμὸς τῷ λαῷ τοῦ Θεοῦ" 10 ὁ γὰρ εἰσελθὼν εἰς a Rev. 16.18
. 2..11.
“ LA 3 n \ 28 if Lo, 1 an ¥ 3 -“ ν >
τὴν κατάπαυσιν GUTOU και AUTOS κατέπαυσεν ATO τῶν ἐργὼν αὕτον, WOT €p απὸ
τῶν ἰδίων ὁ Θεός.
1 Σπουδάσωμεν οὖν εἰσελθεῖν εἰς ἐκείνην τὴν κατάπαυσιν, ἵνα μὴ ἐν τῷ αὐτῷ
ε rg 4 lal 3 ’
τις ὑποδείγματι πέσῃ τῆς ἀπειθείας.
“
e Isa. 49. 2.
Jer. 23. 29.
12° Ζῶν yap ὃ Λόγος τοῦ Θεοῦ καὶ ἐνεργὴς, καὶ τομώτερος ὑπὲρ πᾶσαν μά- Per: 5,4,
Cor. 10. 4, 5.
“ a a a 2
χαιραν δίστομον, καὶ διϊκνούμενος ἄχρι μερισμοῦ ψυχῆς καὶ πνεύματος, ἁρμῶν Epn.e. 17.
day of doom, and points to the example of the Israelites who had
His promises, and whose carcases fell in the wilderness, as an
awful warning of the bitter fruits of disobedience.
That Psalm is supposed by some to have been sung at the
Feast of Tabernacles (see Bp. Fell, p. 359, note), in which the
Ancient People of God commemorated their sojourn in the wil-
derness. And the Church of Christ, who is a Pilgrim journeying
to her heavenly inheritance, and who has received a precept from
the Apostle to exhort her people ‘‘daily, while ἐξ ts called to-
day,’’ has rightly provided that this divine warning should sound
daily in the ears of her people, and remind them of the certainty
of God’s judgments, by the example of the Israelites, who were ex-
cluded from the earthly Canaan, and prepare them by its salutary
admonitions to enter into that Rest which “remaineth to the
people of God.”
This Warning has a more awful character as addressed to us
than it had even when spoken to the Hebrews by St. Paul.
They looked back upon the Forty Years in the Wilderness,
and the death of the disobedient there. But we look back, not
only on that period, and on that jadgment, but on the like period
of Forty Years between the Crucifixion of Christ and the utter
desolation of Jerusalem by the Roman Armies, and the scattering
abroad of the Jews into all lands, where they have remained as
outcasts for nearly twenty centuries. And thus we have a twofold
warning on the awful consequences of Disobedience.
8. Ἰησοῦς} Joshua, the Son of Nun. See Acts vii. 45, and
cp. By. Pearson on the Creed, Art. ii. p. 142—146.
— οὐκ ἂν --ἐλάλε] He would not have been now speaking.
Observe the imperfect tense. He does not say, οὐκ ἂν ἐλάλησε,
“ He would not have spoken.”
9. “Apa ἀπολείπεται σαββατισμὸς τῷ λαῷ τοῦ Θεοῦ] There
remaineth therefore a Sabbath-rest to the people of God. Ob-
serve the word here used, σαββατισμός. He had used the word
κατάπαυσις, cessation, before (iii. 11. 18; iv. 1. 3. 5. 10, 11), but
he now employs the word sabbatiem, to show that the Sabbath,
n3v, on which God rested from His own works (Gen. ii. 2), was
typical of that future Rest of God into which all they who are
truly ‘ His people’ will enter, when they ‘‘rest from their la-
bours.” Rev. xiv. 13.
Are we the “people of God?” Do we look for that eternal
Rest? Do we hope to enter into it? Does it remain to us?
Then we may be sure that the Law which God gave to His
People, concerning the duty of a religious rest on one day in
seven,—a Law which dates from the Creation, and reaches beyond
the Day of Doom even to Eternity, a Law modified indeed to us
as to the position of the day, but confirmed (even by that modi-
fication) as to the proportion of time,—does concern us, who are
Christians ; and if we do not hallow God’s Sabbaths on earth,
we cannot hope to enjoy His eternal Saboath in heaven.
On the obligation of the Christian Sabbath see above,
Matt. xxviii. 1. Luke xxiii. 56; xxiv. 1. John xx. 26. Acts
xx. 7.
10. ὁ γὰρ x.7.A.] A Sabbath-rest remaineth to the people of
God ; and it is truly so called, for (yap) every one who has fallen
asleep in Jesus, and has entered into His rest (i.e. the rest of
God, the never-ending rest), he also, when he was delivered from
the burden of the flesh by death, ceased from his labours, he also
has his Sabbath, as God has His. (Cp. Theodoret and Chrys.)
The Rest of Christ in the grave has made Death to be a Sabbath
tous. See on Luke xxiii. ὅθ.
11. ἐν τῷ αὑτῷ τις ὑποδείγματι πέσῃ τῆς ἀπειθείας: That is, so
as to be an example to others of the bitter fruits οἵ disndedience,
in like manner as the Israelites of old are to us.
This warning will be recognized as having a remarkable pro-
priety and prophetic significance, when it is remembered that it
was addressed to that Nation, which was soon after to become an
example of the terrible consequences of Rebellion against God,
and which has remained a proverb and by-word among the Na-
tions from the time of the destruction of Jerusalem to this day.
ee ee ἐς Ξο ὦ
12. Ζῶν γὰρ ὁ Λόγος τοῦ Θεοῦ x.7.A.] For the Word of God
ig living, and effectual, and more able to cut than any two-edged
sword, and piercing through and through even to the severance
of the soul and of the spirit, and of the joints and the marrow.
and a discerner of the inward emotions and thoughts of the
heart. And there is no creature which is not manifest in His
sight, for all things are bare and opened, even to the back-bone,
to the Eyes of Him to Whom our account ἐφ to be given.
What is the meaning of the term, 5 λόγος τοῦ Θεοῦ, “the
Word of God,” here ?
This declaration has a comminatory design. The Apostle is
putting before his readers the consequences of disobeying Christ.
He could hardly hope to effect this purpose of alarming the
conscience of the Hebrews by referring them to the Word of God
only as something written or spoken by Him.
But his argument becomes much more cogent, as well as
harmoniously coherent, if he be understood to remind them that
He, Whose Gospel they have heard, is the Discerner of their
hearts, and will summon them to render an account to Himself as
Judge of Quick and Dead.
Besides, the tenour of his language seems to point rather to
a living and energizing Person, than to an inanimate thing.
Further, though the Christian Law itself, by which all are to
be judged, may in a certain sense be regarded as a living Power
by us, yet this was hardly the case with those to whom St. Paul
was now writing. They were not to be awed by the written
declarations of Christianity, but by the personal Majesty of Christ.
Besides, in other similar passages, where the Apostle is draw-
ing a parallel between the pilgrimage of the Israelites and the
probation allowed to Christians in this life, he introduces the
Person of Christ as executing judgment on the guilty. See 1 Cor.
ix. 22.
He adds also, in the following verse, that there is no creature
which is hidden in His sight, but every thing is naked, and laid
open to the back-bone, to the eyes of Him to Whom our account
is to be given.
These words clearly point to a Penson, a Divine, Omni-
present, Omniscient Person, the Judge of Quick and Dead.
Hence it was the general sense of Christian Antiquity that
St. Paul is here speaking of Christ, the Everlasting Word of God.
S. Clement (Ep. § 21), the friend and fellow-labourer of
St. Paul (see Phil. iv. 3, and Bp. Pearson’s dedication of his
Exposition of the Apostles’ Creed), applies these words to a
Person, even God Himself, ἐρευνητὴς yap ἔστιν ἐννοιῶν καὶ ἐν-
θυμήσεων. Eusebius, Athanasius, Chrysostom, Gregory Nyssen,
Cyril, and Isidorus, in the very valuable ancient Catena printed
by Dr. Cramer, p. 458—467, and Theodoret and Theophylact,
apply the words to Curist, the Eternal Word of God, the Judge
of Quick and Dead. So also S. Ambrose (de Fide, iv. c. 7) and
Primasius, who has an excellent comment on this text.
The Hebrews, and Hebrew Christians, and Hellenists had
already been made familiar with the term “ Word of God,’’ as ap-
plied to a Divine Person, in their Chaldee Paraphrases, and also
in the writings of the Alexandrine School of Theology. See
above, note on Jobn i. 1.
Therefore St. Paul, in writing to the Hebrews, was very
likely to use this term, in order to show to them, that what had
been predicated, in their Paraphrases and other writings, con-
cerning the Divine Person called the ‘‘ Word of God,” was to be
understood of fio other than Chriat.
Further, St. Paul here speaks of the Word as being able to
eat more sharply than a (wo-edged sword, an instrument of
Judgment and Justice. (Rom. xiii. 14.)
It is observable, that in another place of Holy Scripture,
where the fwo-edged sword is mentioned, it is assigned to the
Person Who is Judge ‘of all, Christ. Out of His mouth goeth a
two-edged sword (Rev. i. 16); and again, see Rev. ii. 12. 16,
where Christ Himself speaks. And farther, He Who is described
as executing Judgment with the fwo-edged sword, is designated
382
£2 Chron. 16. 9.
ἃ 139-11, 13 ὦ αὐτοῦ. πρὸς ὃν ἡμῖν ὃ λόνο
Eccles. 15.19, ΜμΟὺδ » πρὸς Ov ἡμ όγος.
by that very title which is used here, “the Worp or Gop.”
(Rev. xiii. 15. 21.)
It has indeed been alleged by many in recent times, that
the name “ Word of God” is never applied to Christ by any
writer of Holy Scripture but δέ. John. But such assertions
as these, concerning the Person of Christ, are of a questionable
character. There seems to be an antecedent probability against
them, as having a tendency to represent the divinely-inspired
writera as fettered by rigid rules, like material machines, and not
as living Persons and Powers, animated by One Divine Spirit.
And these assertions do not seem to be borne out by fact.
See note below on Titus i. 3.
There was indeed good reason, why the Apostle, when
writing to Gentiles, should noé use such an expression as ‘the
Word of God” for an appellation of Christ. And therefore we
need not wonder that this expression, ‘‘ Word of God,” does not
occur often in this sense in the Apostolic Epistles.
But there was no reason, why St. Paul should abstain from
its use in writing to the Hebrews, or Hellenists, or to Christians
well grounded in the truth.
On the contrary, it might well be matter for surprise, that
he and the other Apostles should leave this expression, embody-
ing such solemn truths, to the solitary use of St. John, and should
not rather have prepared the way for his use of it, so that it
might be seen, that the general teaching of the Apostles is in
harmony with itself, and with that of the Ancient Jewish Church,
in the great doctrines concerning the Name and Offices of Christ.
Accordingly, some of the best Divines of the Church of
England have adopted the ancient exposition of this passage.
The following may be cited:
If I mistake not, the true understanding of the phrase in
Heb. iv. 12—39, is spoken of the Essential Word of God, the
(ise 20) Person of the Ever Blessed Trinity. Bp. Sanderson
(iii. 20).
Is the importance of this name (the Worn of Gop), or the
emblem by which the power of it is emblazoned, to wit, His
sharp and glittering sword (Deut. xxxii. 41, 42), any where
literally expressed in the Apostle’s writings? It is, most fully
and most emphatically in Heb. iv. 12, 13. “ Vioue est sermo
Dei.” The Word of God is quick and powerful, and sharper
than any iwo-edged sword, &c. Yet is it questioned by some
(whose names I conceal) whether by the Word of God in that
place, the Eternal Word Himself, be literally and directly
meant; and whether St. Paul by the Word of God means the
self-same that St. John doth in his Gospel, chap. ἱ. 1, In the
beginning was the Word; and again, v. 14, The Word was
made Flesh.
It is a very weak exception which some have made to the
contrary, viz. Because the author of that Epistle no where else
instyles the Son of God the Word of God.
But to this exception the answer is very easy— Because the
author of that Epistle had no where else the like occasion thus to
instyle Him.
The same exception (were it warrantable) might be taken
against the literal meaning of St. John, or against the ordinary
interpretation of the first verse of his Gospel; because St. John
no where else, besides in the two verses before mentioned, instyles
the Son of God by the same name.
[ Rather, only in the Apocalypse does St. John call Christ
“the Word of God,’’ and in his Gospel only the Word. See on
Titus i. 3. The argument, therefore, is even stronger than this
author, Dean Jackson, here puts it.]
Bat the complete subject, either of the first proposition,
‘The Word of God is lively,” or of the second, “The Word of
God is powerful,” or of the third, ‘‘ The Word of God is sharper
than any two-edged sword ;” the Word written or preached can-
not be: nothing can be besides God Himself, or that Word
which St. John saith, was in the beginning, in Whom was life,
and whose life was the light of men.
Nor are the peculiar and special attributes of God any where
set forth in a more full and majestic character of words than in
these words of St. Paul.
The propositions are in number seven or eight. Ὁ Λόγος,
the Wonp, is the same: and for this reason, if any of these
attributes be literally meant of the Son of God, or of the Son of
God only completive, all the rest must be completely meant
of Him. He only it is, ‘ gui anti mensuram nominis implet,”
Who rightly fills the importance of this title, Λόγος, or Word,
in that place. Admit then, the Word written or preached may
HEBREWS IV. 13.
TE Kal μνελῶν, καὶ KpiTiKds ἐνρθυμήσεων καὶ ἐννοιῶν καρδίας, 18 ‘Kai οὐκ ἔστι
κτίσις ἀφανὴς ἐνώπιον αὐτοῦ, πάντα δὲ γυμνὰ καὶ τετραχηλισμένα τοῖς ὀφθαλ.-
truly be said to be quick and powerful, and in some sort, not
more sharp, but more piercing, than any two-edged sword (for
a sword with one edge may be as sharp as a sword with two
edges, but not so piercing) ; but admit the Word of God preached
might be more piercing then any sword, yet could it not properly
be said to be a discerner of the thoughts and intents of the heart,
or that there ts no creature which is not manifest unto it ; nor
can it possibly be imagined to be the logical subject of the two
last propositions ; for the Apostle plainly speaks of a living
Person: neither is there any creature that ie not manifest in
Fs Sight, but all things are naked and open unto the eyes of
Him, πρὸς ὃν ἡμῖν ὁ λόγος, with Whom we have to do, as our
English renders it. As Beza and Calvin had before better
expressed it than Erasmus, who renders it, of whom we speak ;
or than the Vulgar Latin, ‘ad guem nobis est sermo.” But the
Syriac of all most fully: Ali things are opened unto the eyes
of Him, to whom men must render an account. Every one that
hears the Word preached, must give an account of the Word
which he hears; but this account we must not, we cannot give
unto the Word preached, but unto Him Whose Words they are
which we hear, or from Whom the Word preached must derive all
the efficacy, force, and power which it hath. (Dean Jackson on
the Creed, xi. chap. xii. Vol. x. p. 216—218. See also the
same author, book vii. chap. xxvi. and xxvii., and book xi.
chap. xlvii.).
It is plain to him that hath carefully read St. Paul’s
Epistles, and is acquainted also with the writings of Philo, that
the holy Apostle well understood that cabalistical Theology
of the Jews, and retained so much of it, as by the direction
of the Divine Spirit in him, he found to be sound, good, and
genuine. In the fenth chapter of the First Epistie to the
Corinthians, St. Paul expounds the manna showered on the
Teraelites in the wilderness, and the rock that gave them water
to quench their thirst, to be significations of our Saviour
Christ; and shows, moreover, that fhe angel going before the
people of God in their pilgrimage, and tempted by them, was
our Lord Christ. And all this Philo likewise understands
of the Λόγος, the Word, or Son of God, which we Christians
know to have been in the fulness of time made man, and called
by the name of Jesus Christ. The Author of the Epistle to the
Hebrews, in the fourth chapter of that Epistle, νυ. 12, 13, speak-
ing of the Λόγος, the Word of God, useth almost the very same
expressions, but altogether the same sense, that Philo hath, dis-
coursing of the same matter in his writings, as hath been observed
by the learned Grotius on the place; who, from that and other
indications, conjectures that the divine author had read the books
of that learned Jew. Bp. Bull (Serm. x. Vol. i. p. 243).
— Toudrepos] more able to eut (Hesych.); τμητικώτερος
(Gloss. Alberti).
This office of cutting, applied as an attribute to the
Supreme God Himself, is described by Jewish Hellenists,
e.g. Philo on Gen. xv. 10 (Quis heres. &c., p. 491, Wetstein),
ἵνα dwofis Θεὸν τεμόντα τὰς σωμάτων καὶ πραγμάτων 4
καὶ ἡνῶσθαι δοκούσας φύσεις. Philo adds that this work of
cutting is performed τῷ τομεῖ τῶν συμπάντων αὑτοῦ λόγῳ. And
it was much to St. Paul’s purpose to remind these Jewish
Christians that this Adyos is Christ.
— ψυχῆς καὶ πνεύματος] of the animal life, and of the spirit,
or higher principle. “ Animd (ψυχῇ) vivimus, spirits (πνεύματι)
intelligimus; vita nobis carnalis cum bestiia communis est, ratio
spiritalis cum Angelis.” Primasius. See above on 1 Thess. v. 23.
Primasius observes that Christ cuts more sharply than any
two-edged sword, for that can only kill the body, but cannot
touch the soul, as Christ Himself says, Matt. x. 28; but He is‘our
Judge, and can cast both body and soul into hell.
He can pierce and penetrate, even to the separation of the
animal soul and the rational spirit, and of the joints, and marrow
contained in the hidden joints themselves.
This last expression may be taken either literally or
Siguratively. Cp. μνελὸς ψυχῆς in Eurip. Hippol. 257. But
perhaps it is better to understand it literally, and to consider the
whole sentence as referring to the triple division of the human
frame into body, soul, and spirit (1 Thess. v. 23). Christ our
Judge can search out and discern the inmost secrets of them all,
and can sever these elements critically, and anatomize each with
precision, and determine what sins are due to the weaknesses
of the flesh, what to the lusts of the animal man, what to the
pride of the spirit. He will regulate the Judicial Balance with the
most scrupulous exactitude, and will apportion, adjust, and dis-
HEBREWS IV. 14—16. V. 1—3.
M4 εἴἜχοντες οὖν ἀρχιερέα μέγαν, διεληλυθότα τοὺς οὐρανοὺς, ᾿Ιησοῦν τὸν E231. , 44
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V. 1 Πᾶς γὰρ ἀρχιερεὺς, ἐξ ἀνθρώπων λαμβανόμενος, ὑπὲρ ἀνθρώπων καθ- εἶδες 3,26.
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a A ach. 2.
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beh. 3. 18.
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ἑαυτοῦ προσφέρειν περὶ ἁμαρτιῶν.
ἃ 16. 8, ἂς.
ch. 7. 26.
pense each man’s punishment, and award each man’s recompense
according to an unerring scale of retributive Justice.
— κριτικὸς ἐνθυμήσεων καὶ ἐννοιῶν) He is 6 Discerner and
Judge of our imaginations and thoughts of the heart, of our
secret desires and motives, and of our never-executed intentions,
as well as of our overt acts.
A warning against the doctrine of the Pharisees, which dwelt
on the /etter of the commandment, and cared little for the
spirit; and taught, that if a man did not sin with the hand,
it was of little importance what he did with his heart. Cp. the
Sermon on the Mount, Matt. v. 22. 28.
On ἐνθύμησις, see Matt. ix. 4; xii. 25. Acts xvii. 29.
18. ἀφανής) non-apparent ; for we must all be made apparent
before the Judgment-seat of Christ. See on 2 Cor. v. 10,
φανερωθῆναι.
— γυμνὰ καὶ τετραχηλισμένα)] bare, and laid open to the
neck, throat, and back-bone. metaphor is from eacrificial
victims, first flayed naked (γυμνὰ), and then dissected and laid
open by the anatomical knife of the priest, so that all the inner
texture, the nerves, and sinews, and arteries of the body, were
exposed to view.
So the secrets of our hearts and reins will be revealed at
the Judgment-seat of Christ. His two-edged sword will pierce
us through and through, and dissect and anatomize, and lay
us bare and open, even to the back-bone. See Chrys., Isidorus
(in Caten.), Theophyl., Gecumen. p.6. τετραχηλισμένα = πε-
φανερωμένα (Herye.). φανερὰ καὶ ἀνακεκαλυμμένα (Phavorin., and
80 Cyril). Suicer in voce, Bp. Sanderson, ii. 17, and an
excellent note of Hammond here, who observes that it was the
special duty of the Priests to examine, by anatomical inquisition,
whether the victims to be offered to God had any blemish or no.
Cp. Philo, de Agricult. i. p. 320. Clem. Alex. Strom. iv. § 18.
This was called μωμοσκοπεῖν, δοκιμάζειν. Cp. Prov. xx. 27,
“the candle of the Lord searcheth the inner parts of the belly.”
So Christ our great High Prieat has also a judicial function,
and scrutinizes each of us, whether we are fit Sacrifices to be offered
up unto God. Cp. Rom. xii. 1.
This exposition is confirmed by the Apostolic Fathers,
S. Clement (i. 41), and especially S. Polycarp (ad Phil. 4), who
says of widows, “ Let them know that they are the altar of God,
and that every thing is scrutinized as a victim by Him, whether
it has any blemish (πάντα μωμοσκοπεῖται), or is ἅμωμος (see on
ix. 14); and nothing escapes His notice, either of reasonings, or
thoughts, or any of the secrets of the heart, λέληθεν αὐτὸν οὐδὲν
οὔτε λογισμῶν οὔτε ἐννοιῶν, οὔτε τι τῶν κρυπτῶν τῆς καρδίας,"
where 3. Polycarp seems to refer to the present words of
St. Paul.
— πρὸς ὃν ἡμῖν ὁ λόγος] with Whom we have to do, with
Whom our reckoning is, to Whom we ate to render up our
account. See on v. 12.
14, Ἔχοντες οὖν ἀρχιερέα μέγαν] Having then a great High
Priest. This mention of the High Priesthood of Christ seems
to have been suggested to the writer by the metaphor just em-
pret by him concerning the Judicial Inquisition of Victims to
offered to God. Every man is to be offered as a sacrifice to
God. We must present ourselves, our souls and bodies, and
substance to Him (Rom. xii. 1, 2. Phil. ii. 17; iv. 8. 1 Pet. ii. δ).
And Christ is our High Priest, by Whom we ourselves, and every
offering of ours, is to be presented to God, if it is to be an ac-
ceptable sacrifice unto Him (cp. Clemens R. i. 59). Christ is our
High Priest, and offers us. But, as our Priest, He also examines
us, He anatomizes us as Victims, He probes our hearts and reins,
He scrutinizes our inward parts, our very joints and marrow, our
thoughts, affections, motives, and designs. He thus tests us,
whether we are fit victims for the altar of God. Cp. Clemens R.
i. 41, who says, ‘‘ Sacrifices are not offered in every place, but at
Jerusalem, and there only before the Sanctuary at the Altar;
and that which is offered has been carefully scrutinized by the
High Priest.”
The Rabbis enumerate no less than seventy-three kinds
of blemish which vitiate a sacrifice, and render it unfit to be
offered to God. Maimonides.
—~ τοὺς οὐρανούς] The heavens, not the material veil of the
Holy of Holies; though typified by it, ix. 11---26; x. 19, 20.
15. πεπειρασμένον) tempied. So A, B, D, E, Origen, Chrys.,
Elz., Wets., Scholz., Lachm., Liinemann. Cp. ii. 18; xi. 17.
37.
Others have received the reading πεπειραμένον from C, J,
K, but this does not seem consistent with the sense.
16. τῷ θρόνῳ τῆς χάριτος] to the Throne of Grace, typified by
the Mercy-Seat of the Aré, called the seat of God, where the
Shechinah of the Divine Presence was enthroned in the Holy
of Holies between the Cherudim. (Ps. lxxx. 1.) See Rom. iii.
25; Mather on the Types, p. 408. 411. 454; and Schiétigen
here, p. 947.
Cu. V. 1. Πᾶς γὰρ ἀρχιερεὺς, ἐξ ἀνθρώπων λαμβανόμενος]
For every High Priest, being taken from men, and not from
Angels. The emphasis is on men. The writer is accounting for
Christ’s Manhood. So rightly Theodoret; and see in Catené,
p. 472. There ought therefore to be a comma after ἀρχιερεύς.
St. Paul is explaining the reason of Christ’s Incarnation,
and why He, Who is so high, stooped so low. He is answering
the objection, that Christ cannot be supposed to possess those
divine attributes which the Apostle had just ascribed to Him (iv.
12). For, if He were so mighty and majestic a Person, He
would not have taken human flesh, been subject to human injir-
mity, and would not have needed a cali to the Priesthood; but
would have appeared in divine power and majesty, and have pre-
sented Himself to the world on His own independent authority.
St. Paul shows, that this condescension of Christ was re-
quired by the nature of the Priestly Office, to which Christ was
anointed by God.
He is also refuting the error of those among the Jews who
addressed themselves to Angels as Mediators. See Col. ii. 18.
AapBaydpevos — Ai ὦ = πρὸ (lakah), to choose and take
a appointment to an office. Cp. Acta xv. 14, λαβεῖν ἐξ ἐθνῶν
λαόν. :
2. μετριοπαθεῖν] to deal gently; not to be without feeling,
according to the Stoic dwd@ea,—nor yet to be violent and ex-
cessive in the display of emotions, but to be mild and moderate in
feeling toward them.—perpionaGe, ‘moderor.’ Gloss. Vet.
— tuvduevos—dobdveray] Being able to deal gently with those
who are ignorant and out of the way, because he himself is com-
passed with infirmity. God did not appoint Angels to be Priests
and Mediators under the Old Law, but Men. The Priest's ability
to discharge his office is derived from his infirmity. His power
is from his weakness. He is clothed with the priestly robe,
even because he is clothed with the Auman garb of suffering. So
Christ, Who is gentle—rois ἀγνοοῦσι καὶ πλανωμένοις---ο those
who sin from ignorance, as well as those who err from negligence
or wilfuiness. Cp. 1 Tim. i. 13. On the use of the dative after
μετριοπαθεῖν, see Delitz. On the sense of περίκειται with an ac-
cusative, see Kiihner, § 565.
8. δι᾽ αὐτήν] sc. ἀσθένειαν. On account of this very human
infirmity. Elz. has διὰ ταύτην. But αὐτὴν is in A, B, C*,
D*, and is received by Lachm., Bleek, De Wette, Tisch., Liine-
mann,
— περὶ ἑαυτοῦ] for himself, which was not the case with
Christ (see iv. 15); and if it had been, Hie offering would not
have been, what it was, a full satisfaction for the sins of the
world. Cp. Theophyl.
— περὶ ἁμαρτιῶν Elz. has ὑπὲρ ἁμαρτιῶν, but περὶ is in A,
B, C*, D*, and is received by Lachm., Tisch., and others.
984
ἃ Exod. 28.1.
1Chron 28. 18.
2 Chron. 26. 16,
ἃς.
e Ps. 2.7.
John 8. 54,
Acts 13. 33. γέννηκά σε
‘att. 26. 37, 38,
ἂς.
& 27. 46, 50.
heh. 1.5, 8
δ
& 8.6.
Phil. 2. 6, 8.
ich. 2. 10,
4. Kal οὐχ ἑαυτῷ] And no one takes this priestly honour to
himself. The second reason for Christ’s condescension. A Priest
λαμβάνεται (see v. 1), is taken, οὐ λαμβάνει, and does not take.
Christ did not come on His Own Divine Authority, because
every Priest is ‘aken from Men; He came as a Man, and as a
Priest ; and no one is a lawful Priest who ¢akes the office on
himself, and comes without a due Call and Ordination. If He
had not been duly called and sent, He would have been like
Korah (Numb. xvi. Jude 11), and not like Aaron (Exod. xxviii. 1.
Numb. xvi. 39. 1 Chron. xxiii. 13).
— ἀλλὰ καλούμενος} but being called of God, as Aaron was ;
He does take the office, nor does He refuse to receive it. Here
are two distinct propositions. No one, except he is called of God,
presumes to take the Priesthood ; and no one who is called of
God declines to take it. Christ showed His obedience to God in
Soth respects. These propositions are brought out by the reading
in the text received from A, B,C, D, E, K, L, with Bengel,
Griesb., Matth., Knapp, Scholz., Lachm., Bleek, De Wette,
Tisch., Liinemann, instead of the reading of Elz. ὁ καλούμενος.
5. οὐχ ἑαυτὸν ἐδόξασε] He did not glorify Himself. He
waited till the legal age, and was publicly invested in His Priestly
Office by the Unction of the Holy Ghost, and by the Voice of the
Father from heaven. See above on Matt. iii. 16, and on Luke
iii. 22.
6. Σὺ---Μελχισεδέκ] Ps. cx. 4, from LXX. A Psalm applied
by the Jews themselves to the Messiah. See i. 13.
— κατὰ τὴν τάξιν] = τ Τὴν (al-dibrath), where 193 is used,
88 in Deut. xv. 9; xix. 4. 1 Kings ix. 15, for order, place, office.
Cp. Stuart, p. 124.
Melchizedek. For a more particular explanation of the
typical analogy, see on vii. 1.
‘1. *Os—xpocevéyxas] An open avowal and profession of Christ’s
Auman affections and infirmities,—proving that He is qualified, in
that respect, to be a High Priest for men; which He would not
have been if He had been an Angel, and not really and truly a
man. Seev. 1, and Theodoret here.
— ἐν ταῖς ἡμέραις τῆς σαρκός] in the days of His Flesh;
that is, in the brief time of His weakness and subjection to mor-
tality as Man; especially that time which He called His Hour,
as distinguished from His Eternity as God. See on John ii. 4.
But that time of suffering in the flesh is now past, and He now
reigns in His flesh, exalted and glorified at the Right Hand of
God. And that Glory in this Flesh is due to His sufferings in
the flesh.
— δεήσεις τε καὶ ixernplas] prayers and supplications (cp.
1 Tim. v. 1),—the former expressing a need (ἔνδειαν), the other
implying a resort (ἱκετεία from ἱκνέομαι) to another person for its
eupplys both words, therefore, proper to the human nature of
ist.
— μετὰ κραυγῆς ἰσχυρᾶς καὶ δακρύων} with strong crying
and ἰεαγα in His agony at Gethsemane. Matt. xxvi. 42--- 44.
Luke xxii. 44. (Theodoret, CEcumen., Dean Jackson on the
Creed, ix. 3); and on the cross, when He cried twice with a loud
voice (Matt. xxvii. 46. 50. Luke xxiii. 46); and His tears over
Jerusalem and at the grave of Lazarus (Luke xix. 41. John xi.
35).
ua καὶ εἰσακουσθεὶς ἀπὸ τῆς εὐλαβείας] and also having been
heard (by God) for His reverence toward Him,—“‘et pro sua
reverentii exauditus.”” The Apostle is affirming the true hu-
manity and consequent dependence and weakness of Christ.
Hence He prayed. And this sense of the weakness of His
humanity, and His consequent reverence toward God, was so far
from being a reason for disparagement, that it was the very cause
why His prayers prevailed. Here also His Weakness is His
Strength. Let us not therefore be ashamed to confess His
infirmities, for thus we proclaim the Power of His Intercession.
(See Chrys., Theophyl., Primasius.) On this use of ἀπὸ see
HEBREWS V. 4—10.
4 ὁ Καὶ οὐχ ἑαντῷ τις λαμβάνει τὴν τιμὴν ἀλλὰ καλούμενος ὑπὸ τοῦ Θεοῦ,
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τοῖς ὑπακούουσιν αὐτῷ πᾶσιν αἴτιος σωτηρίας αἰωνίου, 10 προσαγορευθεὶς ὑπὸ
τοῦ Θεοῦ ἀρχιερεὺς κατὰ τὴν τάξιν Μελχισεδέκ.
A Lapide here; Winer, § 47, p. 832. Matt. xviii. 7. Luke
xix. 3; xxii. 41; xxiv. 42. Acts xii. 14; xx. 9; xxii. 2.
On the sense of εὐλάβεια, religious fear or ate, see ex-
amples in Wetstein here, and Trench, Syn. N. Τὶ. § x. xlviii. and
Delitz. p. 190.
Our Lord received an evidence of love, in reply to His
reverential prayer in His Agony, from His heavenly Father, Who
sent an Angel to strengthen Him. (Luke xxii. 43.) Also His
Prayer on the Cross obtained a reply of love from His Father,
Who received His Spirit (Luke xxiii. 46), and restored it again
to His Human Body, which He raised in triumph from the
ve.
a’ καίπερ ὧν Tlds ἔμαθεν] although, being the Son (not a
Son) of God (and so full of all knowledge and wisdom from all
eternity, see Col. ii. 3), yet He learnt obedience by experience of
what He Himself suffered as Man. The contrast is between
Tids and ἔμαθεν.
Tids here and i. 2, does not signify (as it is sometimes inter-
preted) a Son, but the Son of God. See Theodoret, Gregor.
Nazianz., Cyril (in Catena), and others.
There would be no force in the assertion that a Son Jearnt
any thing, and particularly that a Son learnt obedience. Every
son ought to learn it. But what the Apostle dwells on is, that
He, Who is the Everlasting Son, learnt obedience by His own
sufferings in His Haman Nature; and by this learning was per-
JSected and glorified, and became “the Author of everlasting sal-
vation" to all who imitate His obedience (ὑπακοὴν), and are
dutiful to Him as God, as He as Man was to the Father. See
Phil. ii. B—11 (the best exposition of this passage), γενόμενος
ὑπήκοος μέχρι θανάτου x.7.A.
On the proverbial paronomasia, ἔμαθεν ἀφ᾽ ὧν ἔπαθε, see on
Herod. i. 207; and Blomf. on “Ἐμοὶ. Ag. 170, τὸν πάθει
μάθος θέντα κυρίως ἔχειν, and for other paronomasias in N. T.
see Weistein here, p. 401, and note above on Luke xxi. 11.
Philem. 20. Winer, p. 560.
The frequency of paronomasia (a favourite figure with St,
Paul) occurring in this Epistle, confirms the evidence of its
Pauline origin, and of its being an original work, and not a
translation. See above, Introduction, p. 366.
On the attraction in ὧν ἔπαθε see John vi. 29; xvii. 9.
1 Cor. vii. 1. Rom. x. 14. :
The Apostle says that Christ learnt obedience, τὴν ὑπακοήν.
We may not weaken this saying, but rather we may thankfully
accept it, in all its mysterious fulness, as proclaiming,
(1) The true Manhood of Christ, in 8 human soul as well as
a human body; in which soul, according to the words of the
Holy Ghost Himself, He increased in wisdom, as well as He in-
creased as to His body in stature: See above, note on Luke
ii. 52,
(2) The perfect union of the éwo natures in the One Person
of Christ. Being the Son of God, co-equal and consubstantial
with the Father, yet He /earned obedience as Man, from the
sufferings He endured.
Thus this Scripture is a safé against the Heresies of
Nestorius and Eutyches, who divide the Personality or con-
found the Natures of Christ; and of Apollinarius, who denied
His reasonable soul, capable of learning; and of the Mo-
nothelites, who denied His Auman will, capable of subjection
and obedience to God.
The Apostle is speaking here of Christ’s Mediatorial King-
dom, which He holds in subjection to the Father, and which,
when He has put all enemies under His feet, He will deliver up,
and God will be all in all. See above on | Cor. xv. 24—28.
10. προσαγορευθείς] addressed as an Everlasting Priest by
God Himeelf; and therefore indubitably a Priest, and one of
greater eminence than any of the Levitical Order.
HEBREWS V. 11—14. VI. 1—3.
385
11 Περὶ οὗ πολὺς ἡμῖν ὁ λόγος, καὶ δυσερμήνευτος λέγειν, ἐπεὶ νωθροὶ γεγό-
νατε ταῖς ἀκοαῖς. 13" Καὶ γὰρ ὀφείλοντες εἶναι διδάσκαλοι διὰ τὸν χρόνον x
πάλιν χρείαν ἔχετε τοῦ διδάσκειν ὑμᾶς τινα τὰ στοιχεῖα τῆς ἀρχῆς τῶν λογίων
1 σον. 8. 1—8.
1 Pet. 2. 2.
a a Ν a ’’ »ν a AY 3 aA lod
τοῦ Θεοῦ, καὶ γεγόνατε χρείαν ἔχοντες γάλακτος, Kai οὐ στερεᾶς τροφῆς.
181 Πᾶς γὰρ ὁ μετέχων γάλακτος ἄπειρος λόγου δικαιοσύνης, νήπιος γάρ ἐστι" 11 Cor. 3. 2
14 λ , δέ e By AY a ὃ ΩΝ ψ͵ BY 3 , ihrer
τελείων δέ ἐστιν ἡ στερεὰ τροφὴ, τῶν διὰ THY ἕξιν τὰ αἰσθητήρια yeyupvac- EP. +. 14.
va 2 » x ὃ id aA Ν a VI l x 3.2, ‘ a
μένα ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ. . | Διὸ, ἀφῶντες τὸν τῆς
ἀρχῆς τοῦ Χριστοῦ λόγον, ἐπὶ τὴν τελειότητα φερώμεθα, μὴ πάλιν θεμέλιον
καταβαλλόμενοι μετανοίας ἀπὸ νεκρῶν ἔργων, καὶ πίστεως ἐπὶ Θεὸν, 2 βαπ-
τισμῶν διδαχῆς, ἐπιθέσεώς τε χειρῶν, ἀναστάσεώς τε νεκρῶν, καὶ κρίματος « Actsis. 21.
1
αἰωνίου. 8." Καὶ τοῦτο ποιήσομεν, ἐάν περ ἐπιτρέπῃ ὁ Θεός.
Cor. 4. 19.
James 4. 15.
11. Περὶ οὗ] Concerning Whom as an Everlasting Priest, ac-
cording to the order of Melchizedek, we have a long discourse
to make, and hard to be interpreted to you, since you have now
become duil of hearing.
— bveeputvevros] hard to be interpreted to you. He there-
fore interprets it for them. See vii. 2, ἑρμηνενόμενος.
— νωθροὶ γεγόνατε ταῖς ἀκοαῖς) ye have become (not ‘ ye
are’) dull in your ears. Cp. Prov. xxii. 29, where νωθρὸς is
contrasted with ὀξὺς, sharp. It is combined in the Glossaries
with βραδεῖς and ὕπτιοι, slow and supine: ‘hebetes, pigri.’ See
Weis. Ye have lost the keen edge of your spiritual senses, and
have become obtuse, and stupid, and sluggish in your hearing.
Ye were once sound and vigorous in the faith, ye have now
become inert and languid. Cp. Chrys.
Justin Martyr, in his Exposition of this same Psalm, and of
the same verse in it, says to the Jews, ‘‘ These words were spoken
of our Jesus, as they themselves declare, but your ears are
stopped and your hearts hardened.” Justin M.c. Tryphon. c. 33.
See also capp. 32—34, which deserve a careful comparison with
the of St. Paul.
. διὰ τὸν χρόνον] by reason of the length of time that ye
have professed Christianity.
— χρείαν ἔχετε τοῦ διδάσκειν ὑμᾶς τινα τὰ στοιχεῖα) ye have
need that some man (τινα) should teach you the elements. Twa
is not a neuter plural agreeing with στοιχεῖα, but it is the
accusative singular preceding the infinitive διδάσκειν. So the
Ethiopic Version, and Cicumen., Lachm., Bleek, Ebrard,
Liinem., and others. Ye ought to be teachers of others, but ye
have need that some man (τινα) should teach you. Ye have not
need that any one should teach you whaé the elements are (for
ye know that well, by reason of the long time that ye have pro-
fessed the Gospel) ; but ye have need that some one should teach
you in them; should remind you of them, and so make you
fearn them, and hold them fast. This therefore I am now de-
sirous to do.
This clause thus understood affords an easy transition to the
commencement of the next chapter, which has been frequently
misunderstood.
— τὰ στοιχεῖα] the rudiments or elements of the Christian
Faith, which are enumerated in vi. 1, as long familiar to his readers.
— γεγόνατε] have become. Observe this repetition of the
word from. 11. He lays stress on the fact of their declension
and degeneracy from their first standard of Christian faith, and
thus prepares the way for the solemn declaration which he is
about to make.
— στερεᾶς τροφῆς] solid food.
12—14.] St. Paul uses very similar language 1 Cor. iii. 1, 2.
18. νήπιος} a babe, opposed to τέλειος, one of mature age in
Christ. Cp. Gal. iv. 3. 1 Cor. ii. 6; iii. 1; xiv. 20. Eph. iv. 14,
with Col. i. 28. Eph. iv. 13.
14. πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ] From the Hebrew
YY 3D yT (yada ἰοὺ vara), to discern good and evil. Gen.
ii. 17. Deut. i. 39. Cp. Isa. vii. 15, 16. (Stuart.) Hence the
absence of the article.
Cu. VI. 1. Aid] Wherefore. Since you have been for so long
a time admitted to the privileges of the and ought there-
fore to be now advanced to the full ripeness (τελειότης, see above,
v. 13, 14) of spiritual manhood ; and since you will be in danger
of reducing yourselves to the weakly and puny condition of spi-
ritual childishness and infancy (νηπιότης), if you do not shake
off that spiritual lethargy which now benumbs your senses; and
since there is good reason to hope for God’s grace and blessing
on the efforts of persons, who, like yourselves, have brought forth
Vou. IL.—Paarr ITI.
the fruits of good works and labour of love towards His Name
(v. 10); therefore let me now stir you up to awake from your
slumber, and quicken your course. Cp. Chrys. and Theophyl.
here, and Dr. W. H. Mill’s Prelection on this passage, p. 11,
Cantabrigie, 1843.
— ἀφέντες) having left; past tense. He supposes them to
have long since started from the beginning (ἄφεσις) of the Chris-
tian race-course; and he them now to hasten their steps,
and to run on (φέρεσθαι) to the goal of Christian Perfection.
1, 2. μὴ πάλιν θεμέλιον --- αἰωνίου) not laying again the founda-
tion af Repentance from dead works, and of Faith toward God,
and of the Doctrine of Baptisms, and of Laying on of Hands,
and of the Resurrection of the Dead, and of everlasting Judg-
ment. St. Paul here enumerates the first Principles, or ele-
mentary Rudiments, of the Doctrine of Christ (v. 12), which the
Hebrew Christians had been taught as Catechumens. He does
this by way of reminding them of what they had already
long since learnt, and so stimulates them, by 8 sense of shame, to
awake from their lethargy.
Dead Works are Works done without lively Faith in Christ.
See Bp. Beveridge and Prof. Browne on Art. XIII. on Works
before Justification. They who receive the Christian Faith, they
abhor such works as these; and exercising Repentance for them,
come to Holy Baptism, and receive the Grace of the Holy Ghost
by the Laying on of Hands, and receiving in Baptism the type
of the Resurrection, wait for the Universal Resurrection of the
Dead, and the Judgment to come. Theodoret. Cp. Augustine,
de Fide, 20, et passim.
In your Baptism ye renounced the Devil, and professed
Repentance from dead works; and by the Laying on of Hands
ye received the Gift of the Holy Ghost. Chrysostom, Theophyl.
See notes above, on Acts viii. 14d—17 ; xix. 6.
2. βαπτισμῶν διδαχῆς} doctrine of Baptisms (or Washings) ;
that is, the doctrine concerning the difference and superiority of
the Baptism instituted by Christ, as compared with all other
tisms.
The difficulty, which many persons have found in these
words, will disappear, if it be considered that these words are not
addressed to Gentiles, but to Jewish Christians.
In their elementary training, it bad been requisite for their
teachers to speak to them, not only of ‘the One Baptism” in-
stituted by Christ, but also of Baptisms in the plural; in order
that they might be able to distinguish between the Baptism they
were to receive on their admission to the Church (the Baptism of
Christ, fo be administered once, for the remission of sins, to all of
all nations in every age), and those other Baptisms with which
they were familiar; such as the Baptism administered to Pro-
selytes, and the Baptism lately administered in Judea by John
the Baptist (see Theodoret here, p. 579), which some persons
among themselves might already have received ; and in order that
they might not confound Christian Baptism with those other
Baptisms, or with any of the numerous and frequently reiterated
βαπτισμοὶ, or washings and lustrations, of the Levitical Law (see
Mark vii. 4. 8 Heb. ix. 10); or imagine that Christian Baptism
could be repeated, or be succeeded by any other Baptism.
There was great danger in their case of such 6 confusion ;
and there was a great need therefore of careful discrimination,
lest the Baptism of Christ should be only supposed to be like one
of many other Baptisms; as is evident from the dispute about
purifying in John iii. 28. 36 (where see note at end of the
chapter), when the difference between Christ’s Baptism and
John’s Baptism came into discussion; and see John iv. 1, 2; and
compare the remarks of St. Paul himself, Acts xix. 4, discrimi-
nating Christian Baptism from that of John the Ase
386
HEBREWS VI. 4, 5.
5
τα 3,145... 4 >’ A8vvarov yap τοὺς ἅπαξ φωτισθῶνττας, yevoapevous τε τῆς δωρεᾶς τῆς
2 Pet. 2. 20.
τ John 4.16. ἐπουρανίου, καὶ μετόχους γενηθέντας Πνεύματος ἁγίου,
Observe therefore, that St. Paul here not only uses the
plural number, but he also uses the word βαπτισμὸς, which he
never would have used, if he had been speaking only of the Chris-
tian Sacrament of Baptism, which is never called βαπτισμὸς, but
always βάπτισμα, in the New Testament.
The reading in Col. ii. 12, where B, D*, F, G have βαπ-
τισμῷ, is at least doubtful; and even if it be correct, then in that
passage, the addition of the definite article τῷ serves to bring out
distinctly Christian Baptism as the Baptism to be distinguished
from all others.
On the different kind of Baptisms see Greg. Naz., Orat.
xxxix. 17.
— ἐπιθέσεώς τε χειρῶν} and Laying on of Hands. The
Apostle places Confirmation among the first Principles, or Fun-
damental, of Christianity. ‘“ Impositionem manuum appellat,
per quam plenissimé creditur accipi donum Spiritis Sancti, quod
post Baptismum, ad Confirmationem Unitatis in Ecclesia, ἃ Ponti-
ficibus fieri solet.” Primasius here. Cp. Bingham (xii. 6), and
Dr. Mill's Prelection (p. 13), who refers to Theodoret’s Com-
mentary above cited, and observes, that “ the Apostle’s enumera-
tion here is illustrated by the History of the Acts of the Apostles,
which reveals, that, in the system of Apostolic Teaching, the first
place was assigned to the Doctrine of Repentance, Faith, Bap-
lism, Resurrection, Judgment (Acts ii. 32—41; x. 38. 47; xiii.
26—41; xvi. 30—33; xxiv. 24, 25; xxvi. 8. 22, 23), with the
Gift of the Holy Ghost in Confirmation.” (Acta viii. 14—17;
xix. 5, 6.
See also the candid avowal of the learned Lutheran Delitzech
here, who says, concerning Confirmation: ‘Can we suppose
that the Apostolic writer of this Epistle would represent the
Laying on of Hands, following after Baptism, as among the
Fundamentals of Christianity, if it were not an holy Ordinance,
and had not a divine promise annexed to it? And even though
it be true, that not the Laying on of Hands, as such, but the
Prayer which accompanies it, is the principal thing, is there not
such a thing as a Prayer of Faith, under special circumstances, to
which a special promise is made? (James v. 14, 15.) Unhappily,
the Church of the present lacks many things, in comparison with
the Church of the first century; but that deficiency will only
become greater, if it forms thereon mere theories, not to say
empty dreams.”’ Delitzsch, Komment, p. 218.
Such language as this conveys a salutary admonition to the
Church of England.
She, by God’s blessing, possesses the Apostolic Rite of the
Laying on of Hands, of which this pious writer speaks, and of
which he regrets the loss. She has great reason to show her
thankfulness to God by endeavouring to maintain it, and to com-
municate it to those who have it not.
Especially has she cause to pray and labeur, that by a
provision of a sufficient number of chief Pastors for its due admi-
nistration, her own children may not be deprived (as now they
are to a very great degree) of that elementary epiritual blessing,
which the holy Apostle reckons among ‘the firat principles of
the Doctrine of Christ.” See above on Acts viii. 14d—18.
— κρίματος aiwvlov] everlasting Judgment; that sentence
which will take effect for Eternity.
He does not say κρίσεως, but κρίματος, and combines it with
the same word as is used by our Future Judge. Matt. xxv.
41. 46.
On the topics above specified, as holding the first place in
the Teaching of the doctrine of Christ, see above, Introduc-
tion to the First Epistle to the Thessalonians, pp. iv. v., whence
an argument arises in support of the Pauline origin of this
Epistle.
8. ποιήσομεν] we will do. A, C, D, E have ποιήσωμεν, and
ΒΟ Liinemann. But the reading in the text, which is that of
B, J, K, and is received by Tischendorf, seems preferable; and
the o and ὦ are so often confused in MSS., that internal evidence
is the best guide here. See above on 1 Cor. xv. 36. 49. Rom.
v.1.
4. ᾿Αδύνατον γὰρ---παραδειγματί(ονταΞ] Having stated that
they, who have been long since admitted to the privileges of the
Gospel, ought not any longer to be children, but to grow in grace
to the full stature of Christian maturity, he next displays the
fearful consequences of failing back from Christ, and warns his
readers of the danger, to which they will be exposed, of utter re-
jection, unless they proceed onward in their Christian course.
The difficulty which has been felt by some persons in appre-
hending the sense of these verses, may be cleared by observing—
Ν ᾿Ὶ ,
καὶ καλὸν γευσαμένους
(1) That the impossibility of renewal unto repentance, of
which the Apostle speaks, is an impossibility on the part of man,
but that nothing is impossible with God. Matt. xix. 26. Mark
x. 27. Luke xviii. 27.
(2) That it is impossible to renew unto repentance the per-
sons here described as αυροῦντας, crucifying afresh the Son
of God, and putting Him to open shame. That is, it is impossible
for man to renew such persons unto repentance as long as they
persevere in such a desperate course of wilful and presumptuous
sin against the Son of God.
Observe, that the participles here used are in the present
tense (ἀνασταυροῦντας, wapaderyparl(oyras). And this usage may
be compared with that in x. 26, ἑκουσίως ἁμαρτανόντων K.T.A., a8
long az we continue to sin wilfully, after we have received the
knowledge of the truth, there is no more sacrifice for sin, but
only a fearful looking for of Judgment. And we may also
compare the phrase, There is joy over one sinner repenting (uera-
γοοῦντι), Luke xv. 7. 10; that is, there is joy over him when
he ceases from sin, and turns to God by repentance. (See note
there.) So the sense is here, It is impossible to reclaim the sinner
hess he is erucifying Christ afresh, i.e. as long as he continues
to do so.
The present tense of these participles is to be noted the more
carefully, because in the previous part of the paragraph the
Apostle had used the aorist or past tense in the four other par-
ticiples (φωτισθέντας, γενηθέντας, γευσαμένους, and twice wapa-
weodyras); and by the change to the present tense he studiously
marks that he is now speaking of a continued state, and not (as
he had done before) of any single act.
(3) Observe also, that he uses throughout in this address
the first person plural, and not the second person. He does not
say, “Go ye on to perfection,” but ‘ Let us go on to perfection,
not laying again the foundation ;’’ which act of laying the fow-
dation is an act of the Teacher even more than of the taught.
And he adds, ‘‘ This will we do, if the Lord permit.”
(4) On the whole, then, the sense may be thus expressed.
Ye have been for a long time believers in Christ. Ye have also
been admitted to enjoy the blessed privileges of the Gospel. Ye
might now be teachers of others (v. 12); hut ye have become
languid (v. 11, 12) and lukewarm in your Christian profession ;
ye have become dull of hearing ; and ye have need that some one
teach you the first principles of the doctrine of Chriat (v. 12).
Ye are in danger of falling back into spiritual infancy, instead of
being what ye ought to be, mature and complete in Christ. Ye
have reduced yourselves to the state of requiring milk, and not
solid food (v. 12). This is a subject for grief and shame, both
for you and me, for the teachers and for the taught.
Wherefore (διὸ) let us, having left behind us (as already
taught and learnt) the first elementary principles of the doctrine
of Christ, go forward to ripeness and perfectness of knowledge
and faith. Let us not lay again the foundation. Let not me be
reduced to toil in this work which has been already done; but let
us all labour together in building up the spiritual superstructure.
And this will we do with the help of God. We cannot hope to
do it without His grace; but He freely offers it to us. ‘oe,
therefore, to us if we do not do it. Woe to me if I do not en-
deavour now to arouse you; and woe to you if you do not listen
to the warning which I now deliver. If you go not forward, you
will go backward. You will fall away from Christ. And then it
will be too late for me, or for any other human Teacher, to
endeavour to arouse, and reclaim, and recover you in that despe-
rate state. For it te impossible for any man to renew unto re-
pentance those who have once been enlightened, particularly by
that spiritual illumination vouchsafed to them at their φωτισμὸς,
or Baptism (see on Eph. v. 8, and the Syridce Version here,
which renders the word φωτισθέντας by baptized. Justin Martyr,
i, 62. 65, and Theophyl., and other ancient expositors here; and
cp. x. 32). It is impossible for any one to renew unto repent-
ance those who have been enlightened, and have had the taste of
the heavenly gift, and have been made partakers of the Holy
Ghost, and have tasted the good word of God. and the powers
of the world to come; and who then, after all this spiritual
nurture from God, have fallen aside from the right way. 271 is
impossible, I say, for any humen power {0 renew such persons
unio repentance while they continue in such a state as this,
crucifying to themselves afresh the Son of God, and putting
Him to open shame. ἡ
In this clause we must notice the word γευσαμένους, twice
used, in the former instance with the genitive case (δωρεᾶς éxov-
HEBREWS VI. 6—10.
Θεοῦ ῥῆμα δυνάμεις τε μέλλοντος αἰῶνος, °
387
καὶ παραπεσόντας, πάλιν ἀνακαινίζειν
εἰς μετάνοιαν, ἀνασταυροῦντας ἑαντοῖς τὸν Υἱὸν τοῦ Θεοῦ καὶ παραδειγματίζοντας.
7 e 7 ‘ e a ὸ 39 3 9 “ὦ > , 4 ε x x ’
Γῆ γὰρ ἡ πιοῦσα τὸν ἐπ᾽ αὐτῆς ἐρχόμενον πολλάκις ὑετὸν, καὶ τίκτουσα c Ps. 6. το.
βοτάνην εὔθετον ἐκείνοις δι᾿ οὗς καὶ γεωργεῖται, μεταλαμβάνει εὐλογίας ἀπὸ τοῦ
Θεοῦ: ὃ ἐκφέρουσα δὲ ἀκάνθας καὶ τριβόλους ἀδόκιμος καὶ κατάρας ἐγγὺς, ἧς
QA > lel
τὸ τέλος εἰς καῦσιν.
9 Π. , 0 δὲ ν᾿ κα > \ \ , ae ay “᾽ς ,
επεισμεῦα OC πέρι ULWY, ἀγαπητοι, TA κρεισσονα καὶ ἔχομενα σωτηριας,
104.3
εἰ καὶ οὕτω λαλοῦμεν" 19 * οὐ
d Prov. 14. 81.
Matt. 10. 42.
& 25. 40.
Mark 9. 41.
John 13, 20.
Rom. 3. 4.
Thess. 1. 3.
yap ἄδικος ὁ Θεὸς ἐπιλαθέσθαι τοῦ ἔργον ὑμῶν 2 thew. τ δ 7.
ρανίου), in the latter with the accusative (ῥῆμα and δυνάμεις).
Cp. John ii. 9.
The former denotes that they were admitted to have the
taste of, that is, a spiritual perception of, and relish for, the
sweetness of the heavenly gift, first bestowed upon them when
they were illuminated and made ers of the Holy Ghost.
The accusative signifies the regular habit of feeding on, as
their daily bread. Cp. Kiihner, § 526; Delitz. p. 227; and note
above on Acts x. 10, ἤθελε γεύσασθαι. xx. 1].
There is a regular gradation and series from the words
φωτισθέντας to δυνάμεις μέλλοντος αἰῶνος, i.e. from the mention
of the initiatory illumination of the Sacrament of Baptism to the
habitual communion with God in His Word and in the other Sacra-
ment, and constant feeding upon them, and communion with the
Powers of the World to come (see ii. 5), as opposed to the hostile
Powers of the Devil, who has so great power in this World (see
Eph. ii. 2; vi. 12); namely, those miraculous operations of the
Spirit of Christ (cp. ii. 4. Gal. iii. δὴ) which have their beginnings
here, but will be tully consummated Aerea/ler.
6. παραπεσόντας] having fallen aside from the truth.
The word παραπίπτω is used by the LXX for Heb. 999 (maal).
Cp. 2 Chron. xxix. 19, where the LXX represent the cognate
Hebrew substantive by ἀποστασία.
— ἀνακαινίζειν πάλιν] to renew again; i.e. to renew, 80 as to
bring back again to their original state.
αὐυροῦντας ἑαυτοῖς κιτ.λ.} erucifying afresh, not to
His injury, for He is now impassible, but to ¢hemselves and to
their own perdilion; and putting Him to open shame, by denying
Him Whom they formerly confessed, and exposing Him as a
Malefactor and Impostor to the malice and scorn of His enemies,
especially in the City of Jerusalem, where He was crucified ; and
by doing this in a far more guilty and impious manner than was
done by those who actually crucified Him, and reviled Him in
the hour of His humiliation when hanging on the Cross, because
this act of apostasy from Christ, and wilful resistance to His
Grace, is done to Him Who has now manifested fully His Divine
Majesty and Glory by His Resurrection and Ascension into
Heaven, and by His sending the Holy Ghost from Heaven, and Who
incorporated us as members in Himself, and has given us the
gift of the Holy Spirit; so that, in our case, Apostasy from Him
is rebellion against the Son of God seated on His heavenly throne,
and not hanging on the Cross on Calvary; and it is also a sin
against the Holy Ghost. Cp. below, x. 26-31; xii. 14—17. 25.
29. 2 Pet. ii. 20—22.
Here we may see a terrible Malediction pronounced by Al-
mighty God against those Nations of the Earth, which, having
received the Gospel, do not make His Word the Rule of their
Public Policy, and do not make the promotion of His Glory, and the
advancement of His Kingdom, the main aims and ends of their
Public Acts; but apostatize from Christ, now enthroned in Heaven
King of Kings and Lord of Lords, and break His bonds asunder,
and cast away His cords from them (Ps. ii. 3).
The above Passage is one of great importance—
1) For the History of Christian Doctrine, and
2) For that of the Canon of Holy Scripture.
1) It was used as an argument in favour of the rigid system
of Montanus and Novatian (following Tertullian, de ic. 6.
20), admitting only Remission of sins in Baptism, but denying
Absolution to those who fell into sin after Baptism. See Cyprian,
Epist. 55. Euseb. vi. 43. Ambrose, de Poenitentia, ii. 2. Atha-
nas. c. Serapion. iv., cited in Caten& on St. Luke xii. 8. Epiphan.
lix. μετὰ τὸ λουτρὸν μηκέτι ἐλεεῖσθαι δύνασθαι τὸν παρα-
πεπτωκότα. Socrates, H. E. iv. 28. Cp. Bp. Pearson on the
Creed, Art. x. p. 685. Dr. W. H. Mill, Preelect. p. 18, and Bp.
Beveridge and Professor Browne on the XVIth Article, ‘ Of Sia
after Baptism;” and note above on Acts viii. 20; and Routh,
Reliquise, i. 367; iii. 13. 53; cp. vi. 410. 416, on this text.
(2) In the earlier stages of this controversy, the authority of
this Epistle seems to have been questioned by some writers of the
Western Church, on the erroneous supposition that the doctrine
here enunciated could not have ed from St. Paul. See
above, Introduction to this Epistle, p. 358, and Kirchhofer, Quel-
lensammlung, pp. 240. 247, and the present Editor’s Lectures on
the Canon of Scripture, Lect. ix.
But in course of time the true sense of this was
cleared and vindicated, and the Epistle recovered the place which
it had originally held in the judgment of the Western Church, as
is evident from the use made of it by the Apostolic Father,
8. Clement, Bishop of Rome. In the Eastern Church its autho-
rity was never questioned. See above, Introduction to the
Epistle, p. 355—7.
(3) This Text is also of great importance in regard to the
Question concerning Final Perseverance. It clearly shows (against
the upholders of the Calvinistic Scheme) that it is possible for
those who have been once justified, to fall away totally and
finally. See Dr. Hammond in Bp. Sanderson’s Works, v. p. 330;
and also the writers on Art. XVI.
Therefore this text is to be defended against the misinterpre-
tation of the Montanists and Novatians on the one hand, who
deny the ‘‘ grant of repentance to such as fall into deadly sin
after Baptism ;’’ and against the dangerous misconstructions of
later sectaries on the other, who say, that after they have re-
ceived “the gift of the Holy Ghost they can no more sin as long
as they live here ;’”’ and that if once they have felt an inward as-
surance of God’s favour, and of their own predestination to life,
they cannot fail of salvation.
St. Paul’s own dealings with the incestuous Corinthians (see
on 1 Cor. v. 5), and with Hymeneus and Alexander (1 Tim. i.
20), afford the best expositions of his mind in this passage.
(4) This text also teaches the need of constant and heartfelt
Repentance for the sins committed against the Law of Nature,
Reason, and Conscience, and against the clear Light of the Gos-
pel, and the supernatural gifts, and graces, and heavenly motions
of God the Holy Ghost, stirring our hearts and speaking within
us; sins therefore to be bewailed with proportionate shame,
poignant sorrow, and godly fear, lest God should hide His Face
from us, and cast us off in our sin; and lest the Holy Spirit,
Whom we have resisted, provoked, and grieved, should leave us
to ourselves, and to the dominion of the Evil Spirit, whose works
we have done in disobedience to Christ, Who has purchased us
with His own Blood; and with fervent yearnings and prayers
accompanied with practical proofs of contrition by works meet
for Repentance, in order that we may obtain the mercy and
pardon of Him, Who alone can cleanse us from our sins, and
restore us to the favour of God.
7. Γῆ] Land, any piece of ground; not ‘the earth.’
— ἡ πιοῦσα] that Aas drunk in; as you have in your Baptism,
and in the other means of Grace.
— εὔθετον ἐκείνοις δι obs καὶ γεωργεῖται) serviceable for
those (viz. God and Christ) for whose sake it is also tilled by us,
the husbandmen in the vineyard.
There is 8 reference here to the practice of letting out land
to Husbandmen (γεωργοῖς), who were bound to till (γεωργεῖν)
the land let, and to make a payment for the use of it, from its
fruits (καρποὶ), to the Landlord, for whose benefit (δὲ by) it was
cultivated. See Matt. xxi. 33—41. Mark xii. 2, and note on
Luke xvi. 6. Luke xx. 10. God is the universal Landlord, for
whom the Whole Earth is tilled; and all men are γεωργοὶ under
Him, and owe Him the fruits thereof.
9. ra κρείσσονα! the better things. Cp. Luke x. 42, τὴν
ἀγαθὴν μερίδα.
-- σητα σωτηρίας] clinging hold of salvation. He thus
prepares the way for the metaphor of the Anchor of Hope in
0. 19. On ἔχεσθαι = to hold oneself on to, to cleave to, to be
near, see on Mark i. 38. Acts xxi. 26.
10,11. This passage bears δ᾽ eng δεν μδ ρα to the lan-
3D2
988
HEBREWS VI. 11—19.
καὶ τῆς ἀγάπης, ἧς ἐνεδείξασθε εἰς τὸ ὄνομα αὐτοῦ, διακονήσαντες τοῖς ἁγίους
καὶ διακονοῦντες. | ᾿Επιθυμοῦμεν δὲ ἕκαστον ὑμῶν τὴν αὐτὴν ἐνδείκνυσθαι
σπουδὴν πρὸς τὴν πληροφορίαν τῆς ἐλπίδος ἄχρι τέλους, 12 ἵνα μὴ νωθροὶ
γένησθε, μιμηταὶ δὲ τῶν διὰ πίστεως καὶ μακροθυμίας κληρονομούντων τὰς
ἐπαγγελίας.
ὁ Gen. 22. 17.
Ps. 105. 9.
Luke 1. 73.
18. Τῷ yap ᾿Αβραὰμ ἐπαγγειλάμενος ὁ Θεὸς, ἐπεὶ κατ᾽ οὐδενὸς εἶχε μείζονος
ὀμόσαι, ὥμοσε καθ᾽ ἑαντοῦ "5 λέγων, Ἦ μὴν εὐλογῶν εὐλογήσω σε, καὶ
πληθύνων πληθυνῶ σε ὃ καὶ οὕτω μακροθυμήσας ἐπέτυχε τῆς ἐπαγγελίας.
f¥Exod. 22. 11.
Ps. 33. 11.
om. 1]. 29.
16 {ἦν A 0 x x x a , > , ‘ ,’ > A 5
νθρωποι μὲν γὰρ κατὰ τοῦ μείζονος ὀμνύουσι, καὶ πάσης αὐτοῖς ἀντυ-
λογίας πέρας εἰς βεβαίωσιν ὃ ὅρκος. 1 *’Ev ᾧ περισσότερον βουλόμενος ὁ Θεὸς
ἐπιδεῖξαι τοῖς κληρονόμοις τῆς ἐπαγγελίας τὸ ἀμετάθετον τῆς βουλῆς αὐτοῦ,
h Tit. 1.2.
1 Tim. 6. 12.
ch. 12, 1.
i Lev. 16. 15.
ch, 9. 7.
ἐμεσίτευσεν ὅρκῳ, "iva διὰ δύο πραγμάτων ἀμεταθέτων, ἐν οἷς ἀδύνατον
ψεύσασθαι Θεὸν, ἰσχυρὰν παράκλησιν ἔχωμεν οἱ καταφυγόντες κρατῆσαι τῆς
προκειμένης ἐλπίδος, 19' ἣν ὡς ἄγκυραν ἔχομεν τῆς ψυχῆς ἀσφαλῆ τε καὶ βε-
guage of two acknowledged Epistles of St. Paul. See 2 Thess. i.
3, and 2 Cor. viii. 24; ix. 1. Col. i. 14.
10. οὐ γὰρ ἄδικο] Having worked on their feeling of shame
(v. 12; vi. 1—3), and of fear (vi. 4—8), he now proceeds to en-
courage them with hope, grounded on faith in the equity of God
remembering their good works in relieving the needs of their
poorer brethren.
τῷ Βοῖοι τῆς ἀγάπης Els. has τοῦ κόπον, not in A, B, C,
°
, EF.
— διακονήσαντες τοῖς iylois] having ministered to the Saints,
probably the poor Christians st Jerusalem and in Judea, who
were exposed to special dangers and difficulties, and suffered
special afflictions, consequent on their position, See on Acts ii.
44; xi. 28-30. Gal. ii. 10. Cp. 1 Cor. xvi. 1. 2 Cor. viii. 4. 9.
Rom. xv. 25, πορεύομαι eis Ἱερουσαλὴν διακονῶν τοῖς ἁγίοις.
And cp. note above on iii. 1.
11, τὴν αὐτὴν --- σπουδήν] the same earnestness. We earnestly
desire that each one of you would show forth the same earnestness
and zeal for the full assurance of your own Hope of everlasting
Salvation unto the end, as you have done in the work of Love
for the relief of the ¢emporal wants of your poorer brethren.
12. ἵνα μὴ νωθροὶ γένησθε) that you may not become sluggish
in ee as you have become in spiritual intelligence. See
wll,
18. τῷ γὰρ ᾿Αβραάμ] Look to Abraham, your Father; follow
Ais faith and patience. And, for your own comfort, remember
that the promise which God made to Aim He made with an oath
(Gen. xxii. 16. Luke i. 73), and made it to Ais seed, namely, to
you, as well as to Abraham himse//; and that Abraham, having
quitted his own country at God’s command, hoping against hope,
and, in spite of many difficulties, remaining stedfast unto the end,
at length, after watting patiently for many hundred years, ob-
tained the promises, first of the land of Canaan, and next of the
coming of Christ (cp. John viii. 26), and so became a pattern to
you his children. Therefore imitate him.
1A. 7H μήν] The MSS. here have three various readings, εἰ
wh, εἰ μὴν, and ἦ μήν. Of these three, εἰ μὴ, unless (= Heb.
w ox, im Jo), which is a form frequent in assertions in the
LXX, is to be explained on the same principle as εἰ in iii. 11; iv.
3: that is, May I no longer be called true, unless I bless thee.
And from this formula εἰ μὴ, and from the direct assertion 4
μὴν, Verily (Gen. xxii. 16, 17), seems to bave arisen the third
composite variety, εἰ μὴν, which is found here in A, B, ἢ. The
partes ἢ μὴν in the place to which St. Paul is referring. (Gen.
xxii.
. 17.)
16. καὶ πάσης αὐτοῖς ἀντιλογία----ὃ Spxos] and of all contro-
versy to them, an end for confirmation and assurance, is an Oath,
A very important text in reference to the theological question
concerning the nature and obligation of Oaths. See above on
Matt. v. 34. :
17. Ἔν §] On which principle, or in which respect. Cp.
Winer, p. 346.
— ἐμεσίτευσεν Spay] intervened, as a Mediator, with an Oath,
between Himself and Abraham.
Tf the covenant had been betweén a man and Abraham, the
man who was a covenanting party would have called God to wit-
ness, that what he, the covenanting party, promised to Abraham,
was true.
Almighty God, therefore, condescending to Abraham, and
conforming Himeelf to human usage with regard to oaths, called,
as it were, Himself to Witness, and so He came between Abra-
ham and Himself with an Oath, for greater assurance to Abraham.
18. διὰ δύο πραγμάτων») through two things; i.e. the Promise
and the Osth. Theodoret.
— ἐν οἷς ἀδύνατον ψεύσασθαι Θεόν] Οὐδὲν ἀδύνατον παρὰ τῳ
Θεῷ, εἰ μὴ τὸ ψεύσασθαι. Clem. Rom. 27.
- παράκλησιν) comfort.
— τῆς προκειμένης ἐλπίδο:] the Hope lying before us. Not
the thing hoped for, but the Hope iteelf, the Christian Grace.
The sense of the whole is, God, desiring to show more
abundantly to us, the heirs of the Promise, the immutability of
His Counsels, intervened between Abraham and Himself with an
Oath, in order that by means of two things, in which tl was not
possible for Him, Who is God, to lie, we, who have fled, as it
were, for refuge from a Storm, to take hold of the Hope lying
before us, as of an Anchor laid out of the Ship in which we are,
the vessel of the Church, may have strong comfort.
The Metaphor is evidently derived from Navigation. The
Apostle represents himeelf and other Christians, as Mariners in a
Ship tossed in a tempest, such as that through which he himself
had in his vo toward Rome; and as laying out
Anchors by cables from the ship, so as to steady her in the storm,
and to prevent her from falling upon rocks. See note on Acts
xxvii. 29, 30, where the words ἀγκύρας ἐκτείνειν, to lay out
anchors from the Ship, afford the best illustration of the phrase
προκειμένην ἐλπίδα here, i.e. the Hope laid out as an Anchor by
cables from the Ship.
This metaphor from Navigation is quite in harmony with the
manner and usage of the Apostle St. Paul, who had now made so
many voyages in his missionary labours (cp. 2 Cor. xi. 25, written
some years before), and often derives his illustrations from mari-
time affairs (see on Acts xx. 20, and above, 2 Thess. ii. 2; iii. 6.
2 Cor. viii. 20) ; and it confirms the belief of the Pauline origin of
this Epistle.
Hope is represented on Ancient Coins by the symbol of an
Anchor. Westein; and see Blom/. on Afschyl. Ag. 488, πολλῶν
ῥαγεισῶν ἐλπίδων μιᾶς τυχών. Porson, Eur. Orest. 68.
19. ἢν ὡς ἄγκυραν x.7.A.] which Hope we have as an Anchor
Of the Soul, unfailing, and stedfast, and reaching, as it were, by
a cable laid out of the Ship, and not descending downward to an
earthly bottom beneath the troubled waters of this world, but,
what no earthly Anchor can do, extending upward above the pure
abysses of the liquid sea of pure ether, and stretching by a
heavenward cable even into the calm depths and solid moor-
ings of the waveless harbour of Heaven, whither our Forerunner
Jesus has entered, and to Whom the Church clings with the
tenacious grasp of Faith (see on John xx. 17), as a Vessel is
moored by a cable or an Anchor firmly grounded in the stedfast
soil at the bottom of the sea.
ἧ Christ, our Forerunner, has carried our nature above the
skies.
The Jewish High Priest went alone into the Holy of Holies,
and had no followers. But Christ, our High Priest and Head, is
gone into the Heavenly Oracle; and where our Head is, there
the Members are already in Hope, and will be for ever in deed.
By means of Christ’s Ascension we have cast anchor—the
Anchor of Hope—in heaven.
The Anchor, of which the Apostle speaks, with its cable
stretched upward from earth, and firmly grounded in Heaven,
and safely mooring the Bark of the Church riding on the billows
HEBREWS VI. 20. VI. 1.
9 4
βαίαν, καὶ εἰσερχομένην εἰς τὸ ἐσώτερον τοῦ καταπετάσματος, ™ * ὅπου πρό-
989
Κ ch, 4. 14.
ch. 8.1. ἃ 9.11.
Spopos ὑπὲρ ἡμῶν εἰσῆλθεν ᾿Ιησοῦς, κατὰ τὴν τάξιν Μελχισεδὲκ ἀρχ-
ιερεὺς γενόμενος εἰς τὸν αἰῶνα.
ὙΠ. 1 "οὗτος γὰρ ὁ Μελχισεδὲκ βασιλεὺς Σαλὴμ, ἱερεὺς τοῦ Θεοῦ τοῦ acon. 14.14, ae.
of this world, and tossed by the Storms of Earth, is indeed a bold
metaphorical figure of Christian Hope; but his readers would be
indeed νωθροὶ, if they did not acknowledge its beauty. It has
been well paraphrased by two earlier Commentators, quoted by
Delitz. p. 259: * Nostram ancoram mittimus ad interiora cceli,
sicut ancora ferrea mittitur ad inferiora maris” (Sedulius). “ Spem
nobis ἃ coelo porrexit Christus tanquam fanem ἃ throno Dei ad
nos usque demissum ac pertingentem, et ruraus ἃ nobis pene-
trantem usque ad interiors coelorum et Dei sedem’’ (Faber
Stapulensie).
Compare the examples of the figurative language of Ancient
Christian Writers, derived from the equipments of a ship, in the
note above on Acts xxvii. 40.
— τοῦ καταπετάσματος) the Inner Veil which separated the
Holy of Holies from the Holy Place (Exod. xxvi. 81 -- 85 ; xxvii.
21. Levit. xxi. 23. Numb. iv. 5. See Matt. xxvii. 51. Philo,
de Vit. Mosis, iii. pp. 667. 669), through which the High Priest
alone passed once 8 year with blood (Levit. xvi. 2), which he
sprinkled on the Mercy-seat on the Great Day of Atonement, on
which, though it was a day of Humiliation, the Jubilee (whenever
it occurred) was to be proclaimed (Levit. xxv. 9); and thus
typified Christ, the true High Priest, passing from this World,
which was typified by the Courts of the Temple, into the Heavenly
Holy of Holies, where God sits enthroned. See below, ix. 1—19.
Joseph. Ant. Jud. iii. 7. 7, where the Author dwells on the
typical character of the Tabernacle. Compare Primasius here,
and Bp. Pearson on the Creed, Art. vi. p. 505, and the valuable
work of Mather on the Types, p. 450, Lond. 1705.
20. κατὰ τὴν τάξιν Μελχισεδέκ] according to the order of
Melchizedek. The writer here returns from his digression on
the sin and danger of Apostasy, to the argument introduced in
connexion with the main topic of the Epistle, concerning the
Priesthood of Christ, as typified by Melchizedek, and so, superior
to the Levitical Priesthood (v. 10).
It has been well observed, that there is in the style of
St. Paul a characteristic species of digression, which Dr. Paley
calls “ going off at a word” (on Eph v. 12--- 16). Examples of
it occur in 1 Cor. xv. 27. 2 Cor. ii. 14. Eph. iv. 8—11. Forster,
p. 379.
There is a similar episode here; and also in ii. 7—9;
iii, 2; xii. 18---29,
The mention of their spiritual insensidility had started a train
of thoughts in his mind concerning the fearful sin and punish.
ment of Apostasy, which had hurried him aside by the violence of
its current; but he now returns to the point from which he had
digressed.
This sudden transition, by which he is carried from the
main stream of his argument, shows in a forcible manner the
vehemence of his own emotions, and the overwhelming import-
ance of the subject by which he was so powerfully affected.
The digression and return here, are (as Dr. W. H. Mill has
observed, Preelect. p. 10) entirely in the manner of St. Paul,
and confirm the ascription of the Epistle to him.
Cu. VII. 1. Οὗτος γὰρ ὁ Μελχισεδέκ] For this Melchizedek,
King of Salem, Priest of the Most High God.
The Apostle proves the superiority of Christ’s Priesthood to
that of the Levitical Dispensation, by Christ’s relation to Mel-
chizedek, as declared by God Himself—the Lord sware, and will
not repent; Thou art a Priest for ever after the Order of Mel-
chizedek—in Pa. cx. 4.
That Psalm was written when the Ark of the Covenant, and
the seat of government, had been brought to Mount Sion (συ. 2),
from which His Kingdom was to be extended. David had then
received the promise through Nathan of the eternal duration of
his Seed. (2 Sam. vii. 12—16.)
Christ, as Universal King, and as Conqueror of all His
enemies, and as seated at God’s right hand, is the subject of the
Psalm. But this Universal King and Conqueror is also a Priest
Sor ever—not after the order of Aaron, but after the order of
Melchizedek. And this everlasting Priesthood is assured to Him
by God with an Oath.
The Psalm opens with a declaration of Christ’s Divinity, in
the words, My Lorn, as expounded by Christ Himself (Matt.
xxii. 44, 45). It proclaims Him as a Judge and a Conqueror
(ov. δ, 6), and no less clearly proclaims His Manhood and His
sufferings, as His path to Glory. He shall drink of the brook in
the way, therefore shall He lift up His head (v. 7).
This Psalm, therefore, is one of the most comprehensive
prophecies of the Messiah contained in Holy Writ. Our Lord
attests that it was written by the Holy Ghost, and there is nu
portion of the Old Testament so often quoted in the New.
Cp. Hengstenberg on Ps. cx.
The question here arises—Who was Mgaicuizepex ?
Melchizerdek was uot Christ Himself (as has been hy aed
by some), for he is said to have been made /me to Christ (v. 3),
and no one is like himself.
Nor was he (as some have imagined) the Holy Spirit, nor an
Angel; for he was a Priest, and Every Priest is taken from
among men (v. 1).
Besides, Melchizedek had a local residence at Salem. Cp.
Cyril, in Catena, p. 525, and Epiphanius, on the Heresy of the
Melchizedecians, Heeres. lv.
Nor was he Shem (as has been said by some), for Shem has
a genealogy recorded in Scripture; but Melchizedek is without
any such pedigree (v. 3). ι. 4
All that is known of Melchizedek personally, is contained in
Gen. xiv. 18—20, where he appears, as it were, suddenly, as
King of Salem, bringing forth Bread and Wine, and pronouncing
a blessing on Abram in the Name of the Most High God; and
praising God for Abram’s victory over the Kings; and Abram
gives him tithes of ail.
In what respects was Melchizedek a type ofCunist? =
(1) As a King; and in the names he bore as such, viz.
Melchi-zedek "Ὁ) = King of Righteousness, and also King
‘of Salem (poz) = King of Peace.
So Christ is the Lord our Righteousness (Jer. xxiii. 6;
xxxiii. 16. Cp. Ps. xlv. 6, 7. 2 Cor. v. 21), and the Prince
of Peace. Cp. Isa. ix. 6; xxxii. 17. é au
(2) As also a Priest (Gen. xiv. 18) anointed with oil after the
Levitical ordinance, but yet “8 Priest of the Most High God.
So Christ.
(3) Melchi-zedek was distinguished from the <Aaronical
Priests, as being also a King. They had no royal power. And
the Jewish Kings might not intermeddle with the Priest's office.
Uzziah was smitten with leprosy for doing #0 (2 Chron. xxvi.
18—21). But Melchizedek was both a King and Priest. And
80 is Christ.
4) As “‘ Priest of the Most High God, Possessor of Heaven
and ν᾿" not for any particular nation, as the Levitical Priests
were; but for al/ nations; and as blessing Abram the “ Father of
the Faithful,” in whose Seed ‘all Nations are blessed ;”’ and as
blessing him before he had received Circumcision. :
So Christ is the One bp nine Priest of all Nations and
of the World, and blesses them. ἢ
ἀκα In not offering the bloody sacrifices of slain animals,
but in bringing forth Bread and Wine (Gen. xiv. 18), the fruit of
the soil, for the Ligier of rae ors his people. Cp.
Philo-Judaus, Sacr. Leg. τ. ii. p. 106. ;
So Christ is lig Ser forth Bread and Wine; He is
ever refreshing His faithfal people in the Holy Sacrament of His
most Holy Body and Blood, by means of the Creatures of Bread
and Wine which He has appointed and instituted for that pur-
pose. Cp. Cyprian, ad Cecilium, Ep. lxiii. Clemens Alex.,
Stromata, iv. 25, p. 637, Potter. Tertullian, adv. Judeos, c. 3.
Dean Jackson on the Creed, ix.c. x. Dr. Waterland’s Charge on
the Distinctions of Sacrifice, § 11, who says that the most ancient
Fathers of the Christian Church regarded Melchizedek as giving
to Abraham holy food,—a symbol of the true food from heaven,
and a prelade to what our Lord Himself would afterwards do in
the institution of the Holy Eucharist. See also Professor Blunt,
Early Fathers, p. 565. ᾿ τς
(6) As blessing Abram, and 80 exercising δ spiritual pre-
eminence over him and his seed; and as receiving Tithes, in
token of homage, and in recognition of his Priesthood, from
Abram ; and in Aim from Levi himself, pos ieee the Levitical
Priesthood who would afterwards proceed from his loins. =
So Christ, the Great Universal Everlasting High Priest, in
ascending from this world into heaven, lifted up His Hands over
the Apostles, the Heads and Patriarchs of the Spiritual Israel,
990
HEBREWS VII. 2.
ὑψίστου, ὁ συναντήσας ᾿Αβραὰμ ὑποστρέφοντι ἀπὸ τῆς κοπῆς τῶν βασιλέων,
καὶ εὐλογήσας αὐτὸν, 3 ᾧ καὶ δεκάτην ἀπὸ πάντων ἐμέρισεν ᾿Αβραὰμ, πρῶτον
and blessed them, and so was parted from them (Luke xxiv. 50,
51), and He ever liveth in heaven as our Priest to make interces-
sion for us. (Heb. vii. 25.)
And He claims our homage and the offering of our substance
in recognition of His Priesthood, for His honour and service, and
for the maintenance of His Ministry. See on Gal. vi. 6. 1 Cor.
ix. 4.
(7) In that shadow of Eternity which the Holy Spirit in the
Book of Genesis casts upon him. Unlike other great personages
in the early records of Holy Writ, Melchizedek is introduced
withont any previous notice of his ancestry, or subsequent com-
memoration of his progeny. He stands alone. There is no men-
tion of his father or mother, of his birth or death. He, the
King of Righteousness and of Peace, appears only once for all, in
the Volume of God’s Word. He has no Predecessor or Suc-
cessor; he has remained a Priest for ever; he has a typical
Eternity. Chrys., Theophyl., Gcumen. Cp. Jackson on the
Creed, Vol. viii. p. 232. So Christ. In so far as He is a
Priest He has no pedigree; but He remaineth a Priest for
ever.
The Holy Spirit speaks only once in Holy Scripture con-
cerning Melchizedek and his Priesthood; so Christ offered Him-
self once for all (Primasius) ; and by offering Himself on the
cross, and by entering into the true Holy of Holies with His own
Blood, He exhausted all the legal sacrifices of the Aaronical
Priesthood, and became both Pries¢ and Victim for all, even to
the end of time (cp. Tertullian c. Jud. c. 14, and c. Marcion. v.
9); and also being made perfect through sufferings, He was in-
augurated and enthroned as King of the world at the Right Hand
of God, where He now sitteth till all His enemies are made His
footstool. (Ps. cx. 1.)
On this subject see the exposition of Chrys., Theodoret, and
Theophyl. here; and Cyril Hierosol, (Caten. p. 144), and the
ae discourse of S. Cyril of Alexandria in Caten&, p. 524
—545.
— βασιλεὺς Σαλήμ] King of Salem. Another question occurs.
here.
Where is Sarem, of which Melchizedek was King ὃ
(1) Many learned Expositors have maintained that it is the
same place as Jerusalem.
This opinion is supported by the authority of ancient He-
brew and some Christian Interpreters.
See Joseph. (Ant. i. 10. 2), and the authorities quoted by
Jerome (Ep. 126, ad Evagrium, Vol. ii. p. 570), who however was
not persuaded of the truth of that opinion. Cp. Weistein, in
Smith’s Dict. of Geog. ii. p. 17. Winer, R. W. B. ii. p. 78.
Mill's Prelect. p. 32, and Liinemann here.
(2) But this opinion seems liable to grave objections. Jeru-
salem is never called Salem in the Book of Genesis, nor in any
of the historical books of the Old Testament.
Nor does Jerusalem appear to have been called Salem in the
Patriarchal times, or before the age of David. Its ancient name
was ποί Jerusalem, but Jebus (Judges xix. 10, 11. Josh. xviii.
16. 28), and the Jebusites continued to dwell in it during the
time of the Judges; and it was not finally taken from them till
the time of David. (Cp. Josh. xi. 3; xv. 68. Judges i. 8. 21;
xix. 10. 2Sam. v. 6.) Wedo not find the word Salem applied
to Jerusalem till the age of David, and that only once (Ps. Ixxvi.
2),—not in history, but poetry,—if, indeed, it means Jerusalem
there, which is not certain.
It is not surprising, that later Jewish Historians and Tar-
gumists should desire to identify the Salem of Melchizedek with
Jerusalen.
But they are not trustworthy in such a matter as this. It is
remarkable, that in their jealousy of the Samaritans they endea-
voured to deprive Sichem in Samaria of the bones of the Patri-
archs. (See on Acts vii. 16.)
And if Salem was in Samaria, then, under the influence of
the same spirit, they would be ready to rob it also of Meichi-
zedek, 80 eminent a type of Christ.
(3) Melchizedek was not priest of the Jews, nor of any
articular family, but “ of the Most High God, the Possessor of
ven and earth,” the universal Father of all; and he was a
type of Christ, not as a priest of the Jewish race after the order
οἱ ae but as the Everlasting Priest and Universal King
o!
In this respect, it would not seem fitting, that Melchizedek
should have been connected with the Jewish capital Jerusalem,
where the Aaronical Priesthood ministered, and where the
Levitical sacrifices were offered. It would seem to be more ap-
propriate, that he should have been associated with some other
place, especially some place which might be regarded as a Gentile
Jerusalem,—a religious sanctuary of aii nations.
The surest method of arriving at the trath in this matter, is
to examine what place is called Salem in that portion of the
sacred record which alone records the history of Melchizedek,—
namely, the Book of Genesis.
(4) In that Book he is not called King of Jebus, the ancient
Jerusalem, nor does he present himself to Abram, near the site of
that city.
In that Book, the name Salem (oy), in LXX Σαλὴμ, as
here, occurs fwice; once in the history of Abram and Melchi-
zedek, — the passage referred to by the Apostle here, Gen.
xiv. 18.
Again, in the history of Abraham’s grandson Jacob (Gen.
xxiii. 18), where it is said that he came to Salem, near Sichem,
and bought a parcel of field there, and built an altar there, and
called it El-Elohe-Israel.
(5) Therefore the Salem of the Book of Genesis appears to
have been af, or near, Sichem. And it is called Sichem by
S. Jerome, who lived in Palestine: ‘ Salem civitas Sicimorum
que est Sichem.’’ See also Dr. Robinson's Biblical Researches in
Palestine, who describes a site still called Salim, not far from
Sichem, in the following words (Vol. iii. sect. xiv.): ‘‘ Shechem
was a very ancient place, though we do not find it mentioned as a
city until the time of Jacob. Abraham indeed first came, in the
land of Canaan, ‘ unto the place of Shechem, unto the plain of
Moreh’ (Gen. xii. 6); and Jacob, on his return from Padan-
Aram, came to Shalim, a city of Shechem, ‘and pitched his tent
before’ (east of) the latter city. This corresponds to the present
village of Sélim, which lies east of Nablus, across the great
plain. In this plain the Patriarch encamped, and purchased the
‘parcel of ground’ still marked by his well and the traditional
tomb of Joseph. The whole valley of Nablus is full of foun-
tains, irrigating it most abundantly, and for that very reason not
flowing off in any large stream. The valley ie rich, fertile, and
beautifully green, as might be expected from this bountiful supply
of water. The sides of the valley too, the continuation of Gerizim
and Ebal, are studded with villages, some of them large, and
these again are surrounded with extensive tilled fields and olive-
groves; so that the whole valley presents a more beautiful and
inviting landscape of green hills and dales than perhaps any other
part of Palestine. It is the deep verdure arising from the abund-
ance of water which gives it this peculiar charm,—in the midst of
a land where no rain falls in summer, and where of course the
face of nature, in the season of heat and drought, assumes a
brown and dreary aspect.”
(6) Now, as has been shown before (in the note on Acts vii.
16, and on John iv. 5), this place, Sichem or Sychar, is the most
remarkable of ali the sites mentioned in the Old Testament in
connexion with the History of the Patriarchs.
There it was, that “the Most High God” vouchsafed to
make His first manifestation of Himself to Abram, when that
Patriarch came into Canaan. See Gen. xii. 6, 7.
There it was, that Abram built Ais first aliar to God.
There it was, that he purchased a αἰ τὰ of ground for a burial-
place. (Acts vii. 16, and note.)
Sichem also was the first place, to which Jacob repaired, after
his return from his banishment.
There also it was, that he purchased a plet of ground, and
built an altar, which he called El-Elohe-Israel. (Gen. xxxiii.
18—20.
Thre it was, that Joseph and his brethren were buried,—
even in preference to Machpelah or Hebron, the burial-place of
Abraham.
St. Stephen lays ial stress on that circumstance, as
showing that the God of Abraham designed to reveal Himself to
ail nations, and to sanctify all places by His presence, (See note
on Acts vii. 16.)
Finally (which is very important to be observed), when the
Everlasting Worp of God took our flesh, and dwelt among us, He
came to the same place in which Jehovah had revealed Himself to
Abraham. lt was at Sichem, that Christ chose to make the first
revelation of Himself as the ΜΈΒΒΙΑΗ, or Anointed One of God,
—the Priest and King of all people. He there manifested Himself
as such to a woman, a Samarifan woman; 8 woman who had had
many husbands; a woman, however, who hearkened to Christ,
and professed her faith in Him, and brought her own fellow-
citizens to Christ; a woman, therefore, who has always been re-
garded by ancient Christian Expositors as a signal type of the
Church Universal,—coming to Christ from the Gentiles, and
HEBREWS VII. 3—6.
391
μὲν ἑρμηνενόμενος βασιλεὺς δικαιοσύνης, ἔπειτα δὲ καὶ βασιλεὺς Σαλὴμ, 6 ἐστι
βασιλεὺς εἰρήνης, ὃ
ἀπάτωρ, ἀμήτωρ, ἀγενεαλόγητος, μήτε ἀρχὴν ἡμερῶν μήτε
ζωῆς τέλος ἔχων, ἀφωμοιωμῶνος δὲ τῷ Υἱῷ τοῦ Θεοῦ, μένει ἱερεὺς εἰς τὸ διηνεκές.
4b Θ A δὲ λί Φ e Ν ὃ , 39 ‘ ἔδ 3 a 3
εωρεῖτε δὲ, πηλίκος οὗτος, ᾧ καὶ δεκάτην ᾿Αβραὰμ ἔδωκεν ἐκ τῶν ἄκρο- > Gen. 14. 20.
θινίων ὁ πατριάρχης.
ς Num. 18. 21, 26.
5° Kai οἱ μὲν ἐκ τῶν υἱῶν Λευὶ τὴν ἱερατείαν λαμβάνοντες ἐντολὴν ἔχουσιν Deut. 15. 1.
Josh. 14. 4.
ἀποδεκατοῦν Tov λαὸν κατὰ τὸν νόμον, τουτέστι τοὺς ἀδελφοὺς αὐτῶν, καίπερ 3 Chto. δι. δ,
ἐξεληλυθότας ἐκ τῆς ὀσφύος ᾿Αβραάμ: 5 " ὁ
d Gen. 14. 20.
Rom. 4. 13.
δὲ μὴ γενεαλογούμενος ἐξ αὐτῶν Gas. i6.
from the lords many of Heathenism, and believing in Him Whom
the Jews rejec/ed, and as bringing the world to Christ. See above
on John iv. 7. 26—42.
There it was,—at Sichem, where God first showed Himself to
Abram in Canaan, and where Abram had built his first altar,—that
the Son of God declared that “the hour was coming when noZ at
Jerusalem only, nor on that mountain Gerizim, but in ali places,
men should worship the Father.” oe iv. 21.)
There it was, near the plot of ground which Jacob gave to
Joseph, and where he dug a well of water (John iv. 5, 6. 12),
that He revealed Himself as the true source of Living Water to
all nations. (John iv. 10—14.)
There He proclaimed the truth of the prophecy, that ‘ from
the rising of the sun even unto the going down of the same,”
God’s name should be great among the Gentiles, and in every
place incense should be offered unto His name, and a pure offer-
ing; for My name shall be great among the Heathen, saith the
Lord of Hosts. (Mal. i. 11.)
We need not therefore travel beyond the limits of the Book
of Genesis for the site of Salem, of which Melchizedek was king.
He was king of that place which is called Salem in that
book. And the facts mentioned in that book, that Sichem was
near Salem, and that Abram had received a revelation from
Jehovah at Sichem, and had erected an altar there, explain the
circumstance that Abram was well known to Melchizedek, king
of Salem, which was in the neighbourhood of Sichem, and that
he therefore came out to bless Abram. And there is something
of special interest in this circamstance, as showing that Melchi-
zedek, the Priest of the Most High God, did ποέ look on Abram
as an intruder, and on his altar as schismatical, but acknowledged
Abram’s God as his own God, and blessed Abram as a wor-
shipper of that God, Whose Priest he himself was.
He by his own name was King of Righteousness, and was
king of a City whose name is Peace, and he was Priest of the
Most High God. He brought forth Bread and Wine, and blessed
Abram, the Father and Representative of the Faithful of every
age, returning from victory over heathen kings; and received
from him Tithes of the spoil, in homage and acknowledgment of
his Priesthood. He did all this to Abram, as Father of ali true
believers, before Abram was circumcised. He did this near that
same place which the Most High God Himself had chosen in
order to make the first manifestation of Himself to Abram,—not
at Jerusalem, but Sichem. He did this, near that place at which
Abram built his first altar, and which was the first to which
Jacob came after his return from Padan-Aram, and to which the
bones of the twelve Patriarchs,—the types of the twelve Apostles,
and of the Universal Church of Christ,—were brought out of
Egypt, and where they still rest in peace.
Melchizedek did these things near that place, to which He,
of Whom he was a type, Jesus Christ, the Lord our Righteous-
ness, the true Prince of Peace, came from Judea, and in which
He made the first revelation of Himself as the Messias,—not to
the Jews, but to a Samarifan Woman, the type of the Gentile
Church, which is to be gathered from ali Nations, and which
looks for Righteousness and Peace alone from Him Who is our
Righteousness and Peace.
Melchizedek blessed Abram in that place, where the true
Melchizedek lifted up His hands and blessed all Nations, and in-
vited them all to Himself, by proclaiming that He has spiritual
refreshment for all true Israelites; that whosoever drinketh of the
water that He will give, shall never thirst, but the Water that He
will give him shall be in him a well of water springing up into
everlasting life (John iv. 14); and by declaring, that God is a
Spirit, present every where, and that He seeketh true worship-
pers nof at Jerusalem merely (as the Jews supposed), nor at
Gerizim, but in every place; and that He Himself is the pro-
mised Messias, the Anointed One of God, the King, the Priest,
the Prophet, the World’s Everlasting Melchizedek. He it is, in
Whom alone aii the seed of Abraham are blessed; it is He Who
stretches His divine hands from Heaven over them all, and
blesses them. He it is, Who is ever feeding them all with Bread
and Wine. He it is Who ever liveth to make intercession for
them; He, Who brought forth from the hearts and lips of those
who heard Him at Sichem that good confession, ‘‘ We have heard
Him ourselves, and know that this is indeed the Christ, the
Saviour of the World ” (John iv. 42).
8. ἀπάτωρ, ἀμήτωρ] without father, and without mother, re-
corded in Holy Scripture. So Sara is called ἀμήτωρ by Philo
(i. 365), because her mother’s name is not mentioned in the Bible.
As man, Christ has no father; and as God, Christ has no mo-
ther. See the preceding notes on this chapter.
— dyeveaddyntos] without genealogy. Melchizedek has no
pedigree in Holy Writ. In this respect he differs from the Le-
vitical Priests, who derive their lineage from Aaron, and are
stadious to prove it. He has no predecessor or successor in his
priesthood in Scripture. So Christ. Who shall declare His ge-
neration? See Acts viii. 33.
On the mode of arguing here used by the Apostle, it is to be
observed, that the Hebrew Rabbis rightly inferred, that there is
something significant in what is not said, as well as in what is
said, in Holy Scripture. There is eloquence in its silence. There
is inspiration in its secrecy and reserve. Thus the absence of any
scriptural mention of the death of Cain was construed into an
intimation of the duration of evil in this world. (Pailo, i. 555.)
Thus also the absence of any mention of an evening of the
Seventh day has been regarded as an intimation of the duration of
the Sabbath of Eternity. See Augustine, Serm. 4, and de Civit.
Dei, ad finem.
The Apostle expressly declares here that there was a divine
meaning in the Silence of Scripture, not recording the birth, pa-
rentage, and death of Melchizedek, as compared with the Priests
of the line of Aaron, and that this silence prophesies of Christ.
This important Apostolic declaration opens to our view a new
field of biblical research —the Inspiration of the Silence of Scrip-
ture. This is a subject which deserves careful consideration. It
will, perhaps, be one of the blessed employments of a higher state
of existence to recognize and admire the Wisdom of God, not
only in what He has revealed in His Holy Word, but also in what
He has kept secret from men on earth, in order that He may un-
fold it to them in heaven.
— εἰς τὸ Binvexéds] continually; extending forwards per-
petnally: See x. 12. διηνεκὲς (from διὰ and ἐνείκω, ἐνέγκω)
ἐπιμηκὲς, Etym. Mag. in Ps. xlviii. 15, where the LXX have els
τοὺς αἰῶνας. Symmachus has εἰς τὸ διηνεκές.
Melchizedek abides a Priest continually, because he stands
alone in Scripture, without any mention of any successor in his
Priesthood ; and because his Priesthood is continued in the Priest-
hood of Christ, Who ever liveth to make intercession for us.
4. andlxos) how great. See Gal. vi. 11.
— καὶ δεκάτην} even a tithe.
— ἐκ τῶν ἀκροθινίων) from the prime spoils; i.e. the ‘spolia
opima,’ regarded as first-fruits, the best and chiefest spoils, which
fell to the share of Abram and the kings as captains of the host.
Τὰ τοῦ πολέμον ἀριστεῖα, καὶ τὰς τῆς νίκης ἀπαρχάς. Philo,
in Caten. p. 549. :
— ὁ xarpidpxns] Obserye the measured rhythm of the sen-
tence, and the gravity and dignity of its structure, reserving the
last place for the emphatic words ὅ πατριάρχης. Cp. the similar
instances in St. Stephen’s speech, Acts vii. 16. 43.
5. Kal of μὲν ἐκ τῶν υἱῶν Λευΐ) St. Paul is declaring the various
points in which the Levitical Priesthood was inferior to that of
Melchizedek.
(1) They tithe their brethren, those of the same family and
But Melchizedek tithed Abram, the Patriarch of the whole
Jewish race. See υ. 8.
(2) The Levitical Priests are mortal.
αὐ Melchizedek’s Priesthood is immortalized in Christ.
, (8) Melchizedek tithed the Levitical Priesthood itself in
rank.
992 HEBREWS VII. 7---21.
δεδεκάτωκε τὸν ᾿Αβραὰμ, καὶ τὸν ἔχοντα τὰς ἐπαγγελίας εὐλόγηκε. 7 Χωρὶς δὲ
πάσης ἀντιλογίας τὸ ἔλαττον ὑπὸ τοῦ κρείττονος εὐλογεῖται. ὃ Καὶ ὧδε μὲν
δεκάτας ἀποθνήσκοντες ἄνθρωποι λαμβάνουσιν" ἐκεῖ δὲ, μαρτυρούμενος ὅτι ζῇ.
9 Καὶ, ὡς ἔπος εἰπεῖν, διὰ ᾿Αβραὰμ καὶ Aevt 6 δεκάτας λαμβάνων δεδεκάτωται:
ὁ 665. 14.20, 10 © Er, γὰρ ἐν τῇ ὀσφύϊ τοῦ πατρὸς ἦν, ὅτε συνήντησεν αὐτῷ ὁ Μελχισεδέκ.
£Gal. 2.31. ti μὲν οὖν τελείωσις διὰ τῆς Δευϊτικῆς ἱερωσύνης Fv, ὁ λαὸς yap ἐπ᾽
αὐτῆς νενομοθέτηται, τίς ἔτι χρεία κατὰ τὴν τάξιν Μελχισεδὲκ ἕτερον ἀνίστασθαι
ἱερέα, καὶ οὐ κατὰ τὴν τάξιν ᾿Δαρὼν λέγεσθαι ; 13 μετατιθεμένης γὰρ τῆς ἱερω-
σύνης, ἐξ ἀνάγκης καὶ νόμου μετάθεσις γίνεται. 18 ᾽᾿ΕφΦ᾽ ὃν γὰρ λέγεται ταῦτα,
gis tt, Φυλῆς ἑτέρας μετέσχηκεν, ἀφ᾽ ἧς οὐδεὶς προσέσχηκε τῷ θυσιαστηρίῳ. 14" Πρό-
Luke δι 8... Sov γὰρ, ὅτι ἐξ ᾿Ιούδα ἀνατέταλκεν 6 Κύριος ἡμῶν, εἰς ἣν φυλὴν περὶ ἱερέων
οὐδὲν Μωῦσῆς ἐλάλησε.
15 Καὶ περισσότερον ἔτι κατάδηλόν ἐστιν, εἰ κατὰ τὴν ὁμοιότητα Μελχισεδὲκ
ΕΥ̓ΧῊΝ ἀνίσταται ἱερεὺς ἕτερος, ἐν ὃς δὴν κατ νόμον ἐντολῆς σαρκίνης γέγονεν, ἀλλὰ
cute, κατὰ δύναμιν ζωῆς ἀκαταλύτου, μαρτυρεῖται γάρ, Ore σὺ ἱερεὺς εἰς τὸν
δ 5.16. αἰῶνα, κατὰ τὴν τάξιν Μελχισεδέκ. 8 ᾿᾿Αθέτησις μὲν γὰρ γίνεται προ-
Acts 13
Aon Soa. αγούσης ἐντολῆς διὰ τὸ αὐτῆς ἀσθενὲς καὶ ἀνωφελὲς, 19 " οὐδὲν yap ἐτελείωσεν
ΔΝ ὁ νόμος, ἐπεισαγωγὴ δὲ κρείττονος ἐλπίδος, δι’ ἧς ἐγγίζομεν τῷ Bea.
μ ᾿ i yoyn Ρ' μ eyy eo Veg
Ὁ Καὶ καθ᾽ ὅσον ov χωρὶς ὁρκωμοσίας,
911,4 κα SN ν, ε ΄ ny
Ol μὲν Yap KWPLS ορκωμοσὶας εἰσιν
6. δεδεκάτωκε---εὐλόγηκε) hath tithed, and hath blessed. Cp.
v. 9, δεδεκάτωται. Observe this use of the perfect tense, inti-
mating that the act was done by Melchizedek, but its effect
remains for ever in Christ typified by Melchizedek. See on v. 8.
Such seems to be the force of that tense here. See on
1 Cor. xv. 4. Cp. 2 Cor. i. 19. Col. i. 16. 1 Tim. vi. 17. Cp.
Winer, who gives, however, a somewhat different interpretation
of the present text.
8. μαρτυρούμενος ὅτι (G7) attested (in Holy Scripture) that He
liveth ; that is, is not dead officially, as other Priests die, who are
made after the order of Aaron, but liveth for ever. Christ, Who
is made after the order of Melchizedek, and so, as it were, con-
tinues for ever the sacerdotal life and functions of Melchizedek.
9. ὡς ἔπος εἰπεῖν) so to speak ; ‘ut ita dicam;’ a phrase used
to soften and qualify what may seem a paradox. Chrys.,
Theophyl.
10. ἔτι ἐν τῇ ὀσφύϊ τοῦ πατρὸς Fv] Levi was as yet in the
loins of his father Abram when he was blessed by Melchizedek ;
for Isaac had not yet been born or conceived. Theodoret.
11. ἐπ᾽ abrijs) in ite time, and under its influence and sway.
On this use of ἐπὶ, see on Mark ii. 26; and above, i. 2, ἐπ᾿
ἐσχάτου τῶν ἡμερῶν. 1 Pet. i. 20. 2 Pet. iii. 3.
Elz. has αὐτῇ, but αὐτῆς is in A, B, C, D*, E*, and is re-.
ceived by Lach., Bleek, Tisch., Liinemann.
— νενομοθέτηται) has received the Law. Cp. viii. 6. Matt.
xi. 5, πτωχοὶ εὐαγγελίζονται. Winer, § 39, p. 333. Elz. has
ψενονομόθητο, but the reading in the text is in A, B, C, D*, and
so Lachm., Bleek, Tisch., Liinemann.
— τίς ἔτι χρεία] what need would there have been any longer
for that which the Holy Spirit, speaking by David, who lived
under the Law, declared to be needful, namely, that a different
(ἕτερον) Priest should arise, according to a different order from
that of Aaron? :
— οὐ---λέγεσθαι] to be called not according to the order of
Aaron, but of Melchizedek. The negative οὐ is not to be joined
with the infinitive, but with the words immediately following it,
which it denies. Cp. Winer, p. 428. ;
12. μετατιθεμένης γὰρ τῆς iepwotyns] For when the Priest-
hood is being changed (observe the tense), a change also of the
Law takes place, because the Law limits the Priesthood to the
family of Aaron alone.
And this change certainly would not take place unless such a
change were needful. For the Law is confessedly from God, and
could not therefore be changed, unless He, Who is all-Wise, so
willed it. The Cessation of the Law had therefore been an-
nounced by the same Prophecy which proclaimed the failure
of the Priesthood by preannouncing the succession of a different
Priest, not to be constituted after the order of Aaron, but after
a different order, that of Melchizedek. And the Priesthood which
was preannounced in that Prophecy is the Priesthood of Christ.
13. Ἔφ᾽ ὅν] He with regard to Whom these things are spoken,
namely, The Messiah.
He proceeds with the proof—
That the Levitical Priesthood was to be superseded, and
That Jesus Christ is the Priest preannounced by David.
This is evident, because—
(1) The Messiah, or Anointed Priest, preannounced by
David in the 110th Psalm, was not to be of the order of Aaron,
and therefore not of the Tribe of Levi, but after the order of
Melchizedek, who was both a Priest and King.
(2) The Messiah was to be of the tribe of Judah, the Kingly
Tribe. So Micah had prophesied, v. 2.
(3) These Prophecies have been fulfilled in Jesus Christ.
He was not of the Tribe of Levi, but He has arisen from the
tribe of Judah. Matt. i. 2; ii. 4, δ.
14. ἐξ ᾿Ιούδα ἀνατέταλκεν ὁ Κύριος ἡμῶν} our Lord has arisen,
like a Star, or Day Spring. ᾿Ανατολὴ is the word used in the
LXX in Jer. xxiii. 5; xxriii. 15. Zech. iii. 8; vi. 12, and is
said with reference to His Name, “ Vir Nomen Ejus Oriens’’
(see on Luke i. 78), and also to His name as the Branch. See
on Matt. ii. 23.
— περὶ ἱερέων οὐδέν) nothing concerning Priests, but much
concerning Kings. (Gen. xlix. 10.) Elz. has οὐδὲν περὶ ἱερω-
σύνης, but ἱερέων is in A, B, C*, D*, E, and is received by
Lach., Bleek, Tisch., Liinemann, δια.
No promise was made of the Priesthood to Judah. Uvzziah,
the King, was stricken with leprosy for invading the Priest’s
office. Theodoret.
He has arisen from Judah. Probably the two Gospels (of
St. Matthew and St. Luke) containing the Genealogies of Jesus
bad now been published ; and therefore it was manifest to all that
our Lord had sprung of Judah.
15. Kal περισσότερον ἔτι κατἀδηλόν ἐστιν] And it is still more
abundantly manifest, that the Levitical Priesthood is imperfect,
and therefore transitory, and liable to be superseded (see υ. 11)
if, as is the case, a different (ἕτερος) Priest arises, i.e. is pre-
announced as arising like to Melchizedek. On this use of the
present tense, see Matt. ii. 4, ποῦ ὁ Χριστὸς γεννᾶται;
16. capxivns] So A, B, C, D, 1.-- Elz. σαρκικῆς. See 1 Cor.
iii. 1, 2 Cor. iii. 3. The reading in the text is also preferable,
because it is not to be supposed that St. Paul could condemn the
Law as if it were carnal, indeed he expressly disclaims such a
notion. (Rom. vii. 14.) But what he means is, that the Law is
odpxivos (carneus), temporary, liable to change, and so is not to
be compared to the Priesthood of Christ, which is Eternal.
17. μαρτυρεῖται) So A, B, D*, E*.—Elz. μαρτυρεῖ.
19. ἐπεισαγωγὴ δέ] but it is the bringing in of a better co-
venant upon the Law, which went before as our guide. It is the
superinduction of a better hope, through which we approach
near to God. Observe the contrast between προάγουσα, applied
to the Law, and ἐπεισαγωγὴ (superinduction), applied to the
Gospel.
20. Kal καθ᾽ ὅσον] Another evidence of the permanence of
Christ’e Priesthood. Asron was consecrated by Moses, but
HEBREWS VIL 22—28. VIL 1—4.
393
ἱερεῖς γεγονότες, ὁ δὲ μετὰ ὁρκωμοσίας, διὰ τοῦ λέγοντος πρὸς αὐτὸν, ἴὭμοσε
Κύριος καὶ οὐ μεταμεληθήσεται Σὺ
ε N 3 x 2A δ
ιερευς Els TOV αἰωνα Κατα
τὴν τάξιν Μελχισεδὲκ, 3." κατὰ τοσοῦτο κρείττονος διαθήκης γέγονεν ἔγ- τ οἱ. 8. 6.
yvos ᾿Ιησοῦς.
33 Καὶ οἱ μὲν πλείονές εἶσιν ἱερεῖς γεγονότες διὰ τὸ θανάτῳ κωλύεσθαι παρα-
μένειν, * 6 δὲ, διὰ τὸ μένειν αὐτὸν εἰς τὸν αἰῶνα, ἀπαράβατον ἔχει τὴν ἱερω-
,’
own 35" ὅθεν καὶ σώζειν εἰς τὸ παντελὲς δύναται τοὺς προσερχομένους 81’ 5 Roms. 4.
αὐτοῦ τῷ Θεῷ, πάντοτε ζῶν εἰς τὸ ἐντυγχάνειν ὑπὲρ αὐτῶν.
26 ο Τριοῦτος γὰρ ἡμῖν καὶ ἔπρεπεν ἀρχιερεὺς, ὅσιος, ἄκακος, ἀμίαντος, κεχω-
ch, 9, 24.
1 John 2, 2.
o Rom. 8. 34.
ch. 4. 14, 15.
ρισμένος ἀπὸ τῶν ἁμαρτωλῶν, καὶ ὑψηλότερος τῶν οὐρανῶν γενόμενος" 7 P ὃς #9. 2.
1 John 2. 2.
3 ν θ ε é > » 9 eo» a , cS i) ἰδί p Lev. 9.7.
οὐκ EXEL KAU ἡμέραν αναγκὴν, WOTEP Ol ἀρχίερεις, προτέρον ὑπέρ τῶν LOV ἃ 16. 6,11.
ch. 5. 8.
ε lel 4 > , » aA aA A aA A > , ,
ἁμαρτιῶν θυσίας ἀναφέρειν, ἔπειτα τῶν τοῦ λαοῦ' τοῦτο yap ἐποίησεν ἐφάπαξ Zech. 3.9,
Rom. 6. 10.
ἑαυτὸν ἀνενέγκας. 33." Ὁ νόμος γὰρ ἀνθρώπους καθίστησιν ἀρχιερεῖς ἔχοντας yeh 2.10.
> id ε , na ε , a ε Ἀ ta en 3 aq 2A
ἀσθένειαν: ὁ λόγος δὲ τῆς ὁρκωμοσίας τῆς μετὰ τὸν νόμον Υἱὸν εἰς τὸν αἰῶνα
τετελειωμένον.
1,2, 9.
VIII. 1" Κεφάλαιον δὲ ἐπὶ τοῖς λεγομώνοις, τοιοῦτον ἔχομεν ἀρχιερέα, ὃς « Ἐρν. 1. 30.
, a a ΄, a , > a > m~ 2b A e« » Ὁ, 8. ὁ:
ἐκάθισεν ἐν δεξιᾷ τοῦ θρόνου τῆς μεγαλωσύνης ἐν τοῖς οὐρανοῖς, 3." τῶν ἁγίων ch.1-3. &6.%.
λειτουργὸς, καὶ τῆς σκηνῆς τῆς ἀληθινῆς, ἣν ἔπηξεν ὃ Κύριος, οὐκ ἄνθρωπος.
bch. 9. 8, 11, 24.
ἃ 10. 21.
c Eph. 5. 2.
3° Πᾶς yap ἀρχιερεὺς εἰς τὸ προσφέρειν δῶρά τε καὶ θυσίας καθίσταται" ἐν γ,
ὅθεν ἀναγκαῖον ἔχειν τὶ καὶ τοῦτον, ὃ προσενέγκῃ.
4 Εἰ μὲν οὖν ἦν ἐπὶ γῆς, οὐδ᾽ ἂν ἦν ἱερεὺς, ὄντων τῶν προσφερόντων κατὰ τὸν
arn was consecrated by God Himself with the solemnity of an
22. διαθήκης) Covenant; not Testament.
— &yyvos] sponsor, surety, spokesman (Sirac. xxix. 15, 16),
ὩΣ answers for us, and by whom we ἐγγίζομεν τῷ Θεῷ
Ὁ. 19).
23. el οἱ μὲν wAcloves] They indeed are more Priests made.
Another proof of the superiority of Christ’s Priesthood is to
be recognized in its permanence. There is a double contrast be-
tween the Εἷς ὧν ‘lepeds, and the πλείονες ἱερεῖς γεγονότες.
Christ, the One Priest, is, exists for ever. They, the many
Priests, are made from time to time.
2A. ἀπαράβατον ἔχει τὴν 1.1 hath His Priesthood never pass-
ing by; not transitory, like that of the Levitical Priests.
25. εἰς τὸ wayredés] The παντελὲς, of Christ’s one offering,
is opposed to the ἀτελὲς of the Law. (vv. 11. 19.)
26. καὶ ἔπρεπεν) also became us. Kal, restored from A, B, D,
E, adds to the force of the sentence. His preceding reasons for
the permanence of Christ’s Priesthood were derived from the na-
ture of the case considered objectively. He now adds a very
powerful and affecting argument from the peculiar suitableness of
that Priesthood ¢o us,—our sorrows, our weaknesses, and our
sins.
27. xa ἡμέραν daily. Ὁ ἀρχιερεὺς εὐχὰς καὶ θυσίας τελῶν.
καθ᾽ ἑκάστην ἡμέραν. Philo, ii. p. 321.
— ἐφάπαξ] once for all, ‘semel et simul.’
mal’? (Sehleusner).
10.
“‘Kinmal fir alle-
Cp. Rom. vii. 9; and below, x. 12; x.
The Levitical Priests offered sacrifices often, and they offered
Sor themselves as well as for the people; but Christ did none of
these things, because He was without sin, and because the One
Sacrifice offered by Him is sufficient for salvation.
They offered other sacrifices, but He offered Himself. Theo-
doret. “Unum est sacriticium Christi, et seme! oblatum; et
sufficit in sempiternum ad tollenda omnia peccata credentium.”
Primasius. :
28. Υἱὸν els τὸν αἰῶνα τετελειωμένον])] The Son Who is per-
Sected for evermore.
The word τετελειωμένος, as applied here to Christ’s Ever-
lasting Priesthood, is to be explained from the Septuagint Ver-
sion, where it describes the consecration and inauguration of the
ital See Lev. xxi. 10, τετελειωμένου ἐνδύσασθαι τὰ
ἱμάτια.
Cu. VIII. 1. Κεφάλαιον}͵ἢῚ The sum total which results, or
accrues, as an aggregate upon what is being said by us.
The κεφάλαιον of a numerical account is the sum total,
which collects together and combines, as in a head, all the con-
Vou. I1.—Parr III.
stituent members or items. See Thucyd. iv. 50, Aristot. Metaph.
vii. 1, and the ancient Expositors on Eph. i. 10.
So the sum total of our discourse concerning the Priesthood
of Christ may be represented in the following proposition, τοιοῦτον
ἔχομεν ἀρχιερέα κιτιλ. Κεφάλαιον is not an accusative, but nomi-
native, in apposition with the following sentence. Cp. Winer,
§ 59, p. 472.
2. τῶν ἁγίων) of the Holy of Holies. See ix. 8. 12. 25; x.
19; xiii. 11.
— Aeiroupyds] See on Acts xiii. 2.
— ἀληθινῆς} true, real, as distinguished from what is figu-
rative or ideal. See Luke xvi. 11; and on John xvii. 3. 1 Thess.
i, 9.
4. El μὲν οὖν (0 A, B, D*,—Elz. γὰρ) ἦν ἐπὶ vis] If,
however, Christ had been upon earth, He would not even have
been a Priest now, while there still exist those who offer the
appointed gifts according to the Law. That is, If Christ had
not entered into the true Holy of Holies, namely, into Heaven
itself, He, Who is of the Tribe of Judah, and not of the sacer-
dotal Tribe of Levi, would not even have been a Priest at all,
much less would He have been, as He is, our great High Priest;
because there still exist, not as yet visibly superseded and dis-
by God, Priests of the Tribe of Levi, to which God in
the Law limited the Priesthood; and they still minister in His
Temple on earth at Jerusalem, and offer those sacrifices which
God has prescribed in the Law.
If He had been on earth, that is, if He had not died, and
been taken up into heaven after His Resurrection, He would not
bave been a Priest; for there were other Priesis still existing,
and a schism would have arisen between Him and them. But
He died, in order to offer the sacrifice of Himself ; and having risen
from the dead, He ascended into heaven, in order that He might
have Heaven as His Sanctuary wherein to officiate as a Priest.
Chrysostom.
The Apostle says this by way of self-defence, in order that
be may show to the Hebrews that he does not disparage the Le-
vitical Law, but rather regards it with veneration, as being a
figure of heavenly things. Hence he admits, that it would have
been superfluous to call Christ a Priest, if He were on earth,
inasmuch as there are still Priests who discharge the prieatly
function according to the Levitical Law. Theodoret.
But here (adds Theodoret) the following question may be
%
Since the Levitical Priesthood has sow come to an end (by the
total destruction of the Temple at Jerusalem, and the cessation of
its Ritual), and since He, Who is the High Priest according to the
order of Melchizedek, has offered His sacrifice, and has made
other sacrifices to be needless, how is it that the ig of the
3
394 HEBREWS VIIL 5—13. IX. 1.
ἃ Brod. 25.40. νόμον τὰ δῶρα, δ 4 οἵτινες ὑποδείγματι καὶ σκιᾷ λατρεύουσι τῶν ἐπουρανίων,
mes ΤΟ καθὼς κεχρημάτισται Movors, μέλλων ἐπιτελεῖν τὴν σκηνὴν, Ὅρα γάρ, φησι,
, , Ἁ Ν U4 Ν , > a YF
ποιήσεις πάντα κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν TH ὄρει.
ae ϑεύ, 5 * Νυνὶ δὲ διαφορωτέρας τέτυχε λειτουργίας, ὅσῳ καὶ κρείττονός ἐστι διαθήκης
μεσίτης, ἧτις ἐπὶ κρείττοσιν ἐπαγγελίαις νενομοθέτηται.
fch. 7. 11, 18.
TIE yap ἡ πρώτη ἐκείνη ἦν ἄμεμπτος, οὐκ ἂν δευτέρας ἐζητεῖτο τόπος"
gser.si.s1,8e. ὃ 8 μεμφόμενος γὰρ αὐτοῖς λέγει, ᾿Ιδοὺ, ἡμέραι ἔρχονται, λέγει Κύριος,
\ , 2.8 Ν 39 AY Ν aN ἮΝ 9 ,
καὶ συντελέσω ἐπὶ τὸν οἶκον Ἰσραὴλ καὶ ἐπὶ τὸν οἶκον ᾿Ιούδα
διαθήκην καινὴν, 9 οὐ κατὰ τὴν διαθήκην, ἣν ἐποίησα τοῖς πατρά-
σιν αὐτῶν, ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν, ἐξαγα-
γεῖν αὐτοὺς ἐκ γῆς Αἰγύπτου ὅτι αὐτοὶ οὐκ ἐνέμειναν ἐν τῇ δια-
10ng
hier 31.33,8. θήκῃ pov, κἀγὼ ἠμέλησα αὐτῶν, λέγει Κύριος: 19 "ὅτι αὕτη ἡ δια-
θήκη, ἣν διαθήσομαι τῷ οἴκῳ Ἰσραὴλ μετὰ τὰς ἡμέρας ἐκείνας,
λέγει Κύριος, διδοὺς νόμους μου εἰς τὴν διάνοιαν αὐτῶν, καὶ ἐπὶ
καρδίας αὐτῶν ἐπιγράψω αὐτοὺς, καὶ ἔσομαι αὐτοῖς εἰς Θεὸν, καὶ
iJohn 6. 45,65, αὐτοὶ ἔσονταί μοι εἰς λαόν.
Ni Kai οὐ μὴ διδάξωσιν ἕκαστος τὸν
1dotn227. πολίτην αὐτοῦ, καὶ ἕκαστος τὸν ἀδελφὸν αὐτοῦ, λέγων, Γνῶθι τὸν
Κύριον' ὅτι πάντες εἰδήσουσί με ἀπὸ μικροῦ αὐτῶν ἕως μεγάλου
Χ οι. 1.27. αὐτῶν, 12: Ὅτι ἵλεως ἔσομαι ταῖς ἀδικίαις αὐτῶν, καὶ τῶν ἁμαρτιῶν
αὐτῶν καὶ τῶν ἀνομιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι.
18 Ἔν τῷ λέγειν καινὴν πεπαλαίωκε τὴν πρώτην: τὸ δὲ παλαιούμενον καὶ
eh. 10. 17.
γηράσκον ἐγγὺς ἀφανισμοῦ.
ΙΧ. 1" Εἶχε μὲν οὖν καὶ ἡ πρώτη δικαιώματα λατρείας, τό τε ἅγιον κοσμικόν.
New Covenant perform the Mystical Ministration (i.e. of the
Holy Eucharist) ?
The answer is this. It is well known to all who have been
instructed in divine things, that we do not offer any other sacri-
jice; but we execute the commemoration of that one saving
sacrifice, which Christ offered on the Cross (οὐκ ἄλλην τινὰ θυ-
olay προσφέρομεν, ἀλλὰ τῆς μιᾶς ἐκείνης καὶ σωτηρίου τὴν
μνήμην ἐπιτελοῦμεν). For the Lord Himself commanded us
to do this, saying, “ Do this in remembrance of Me.” And this
we do, in order that by contemplation we may call to mind the
figure (τύπον) of the sufferings which He underwent for us, and
may stir up our Jove toward our Benefactor, and await the
fruition of the good things to come. Theodoret.
See below on x. 12.
Elz. has τῶν ἱερέων before προσφερόντων, but these words are
not in A, B, D*, E®, and are a gloss, and have been rejected by
Lach., Bleek, Tisch., Liinemann, on the authority of those MSS.
and some ancient Versions.
δ. κεχρημάτισται)] has been commanded by the divine voice.
See Matt. ii. 12. 22. Luke ii. 26. Acts x. 22.
6. rérvxe] So A, D*, I, K, Athan., Ecum., Theophyl., and
Lach., Bleek, Tisch., Liin. Cp. Lobeck, Phryn. p. 395. Winer,
p- 82. Elz. has τέτευχε.
— μεσίτης] a Mediator. A word applied to Moses (Gal. iii.
19, 20), and to Christ, 1 Tim. ii. 5, and below (ix. 15; xii. 24).
1, 8. El γὰρ 4 πρώτη-- καινήν] Compare Justin Martyr in his
dialogue with ho the Jew, c. 34.
8—12. ᾿Ιδοὺ--- μνησθῶ ἔτι) From Jer. xxxi. 31—34, or xxxviii.
31—34, in LXX, with scarcely any variation, except that of
λέγει Κύριος for φησὶ Κύριος, as the reading is in Cod. Vat. of
the LXX; but the Codex Alexandrinus has λέγει, as cited in
Ὁ. 8, not in v. 9.
For συντελέσω LXX has διαθήσομαι. The original has
‘my. Cp. x. 16, 17, where the text is quoted with the reading
διαθήσομαι.
9. κἀγὼ ἡμέλησα αὐτῶν} On the accuracy of this rendering, see
Bp. Pearson, Preefat. in LXX, Minor Works, ii. p.261, ed. Churton.
11. οὐ μὴ διδάξωσιν) they shall not teack at that season. See
Winer, § 56, p. 460.
— πολίτην} his fellow-citizen. So the best authorities. Elz.
has πλησίον. The Cod. Alex. of LXX has ἀδελφὸν in the first
member of the sentence, and πλησίον in the second.
18. wewadalwxe] has made old; which God, its author, could
do. And so the sense is more forcible than ‘ He declared it to be
old.’ By speaking of a new Covenant He ipso facto anfiquavit,
or superannuated, the former Covenant. His Word, which first
made it, has also unmade it.
Cu. IX. The Apostle proceeds to show the excellency of
the One Sacrifice offered pa for all by Christ, and presented
by Him to the Father in the Heavenly Temple; and its supe-
riority over all the Levitical Sacrifices offered in the Tabernacle
and Temple on earth, which were shadows of that One Sacrifice.
1. Εἶχε μὲν οὖν] The first covenant also had indeed, it is
true, &c. He does not disparage what the first covenant pos-
sessed; on the contrary, he acknowledges that its ritual and
furniture were from God. But he shows that they were designed
by Him to serve a purpose which is now fulfilled.
He therefore uses the past tense, εἶχε, ‘it had.’ Chrys.
This is carefully to be borne in mind, because it has been
objected by some writers in modern times (e.g. Bleek) that the
Author of this Epistle is chargeable with inaccuracies in this
chapter, in his description of the Temple Service.
Hence they have inferred, that the Author cannot be
St. Paul, who was brought up at Jerusalem at the feet of
Gamaliel, and was deeply versed in all that concerned the Law and
Ritual of his own Nation. And by the same reasoning, it would
also follow that the Author cannot have been inspired by God,
Whose worship He misrepresents ; and that therefore this Epistle
is not a part of God’s Word. But the fact is, that the Author is not
describing the worship of the Temple, but of the Tabernacle, and
he shows his knowledge of his subject, by not confounding one
with the other. See below on Ὁ. 4.
— ἡ πρώτη] The first, i.e. Covenant.
Elz. adds σκηνὴ, not in the best MSS, Besides, the word
πρώτη does not agree with Σκηνὴ, or Tabernacle, understood, but
with Διαθήκη, Covenant, referred to in the preceding verse. _
— δικαιώματα λατρείας) ordinances of worship. δικαιώματα
are literally what hes been regarded as right and just, δεδικαίωται,
by a superior authority, and has been commanded as such, and
therefore it corresponds in LXX to the Hebrew pin (chok) or
Statute. (Exod. xv. 25, 26. Lev. xxv. 18.) Hence δικαιώματα =
νόμος. Suid. See above on Rom. i. 32; ii. 26; v. 16; viii. 4.
— τό τε ἅγιον κοσμικόν] and the holy place which was
worldly, i.e. a figure of this visible world; as distinguished from,
and yet introductory to, the invisible Heavenly region typified by
the Oracle, or Holy of Holies, parted off from the Holy Place
by the Veil. Cp. Exod. xxvi. 33, διοριεῖ τὸ καταπέτασμα ἀνά-
HEBREWS ΙΧ. 2—4. 395
2° Σκηνὴ yap κατεσκενάσθη ἡ πρώτη, ἐν ἦ ἦ τε λυχνία, καὶ ἡ τράπεζα, καὶ Ὁ Exod. 25. 80,
ε , a ¥ . ΄ 9 3c 5 δὲ Ν δεύτ. £ Lev 24 5, Be
ἡ πρόθεσις τῶν ἄρτων, ἥτις λέγεται ayia: ὃ." μετὰ δὲ τὸ ἐρον καταπέτασμα 17.2! 5, 8c. κα.
σκηνὴ ἡ λεγομένη ἅγια ἁγίων, ὁ “χρυσοῦν ἔχουσα θυμιατήριον, καὶ τὴν κιβω- ἃ 1-5 16. 55.
κα & 25.10, 16, 2].
τὸν τῆς διαθήκης περικεκαλυμμένην πάντοθεν χρυσίῳ, ἐν ἣ στάμνος χρυσῆ & 35. "5
Lev. 16. 12.
ἔχουσα τὸ μάννα, καὶ ἡ ῥάβδος “Aapov ἡ βλαστήσασα, καὶ al πλάκες τῆς Num. 17. 10.
μεσον τοῦ ἁγίου (the Holy Place) καὶ ἀνάμεσον τοῦ ἁγίου τῶν
ἁγίων. Cp. Exod. χχνὶ. 31. 33—37.
The Holy Place was an image of our Earthiy MoAe:refa, or
Conversation ; the Holy of Holies represented the future Life in
Heaven. Theodoret, αἴσιον. See also Joseph. Ant. iii. 6. 4,
and iii. 7.7; B.J. v. 5. 4.
The Holy Place is also called κοσμικὸν, worldly (cp. Titus
ii. 12), as being visible and material, and s0 temporary, and dis-
tinguished from the Heavenly Sanctuary. See Bp. Pearson on
the Creed, as quoted above, vi. 9.
2. Σκηνὴ γὰρ κιτ.λ.}] For a Tabernacle was constructed,
namely, the first, or anterior portion of it. ‘H πρώτη here sig-
_ Rifies the anéerior court, or Holy Place (see vv. 6,7), where
it is contrasted with the δευτέρα σκηνὴ, or Holy of Holes. On
this use of πρῶτος, as primus, in Latin, for prima pars, see Vaick.
. 550.
— λυχνία---τράπε(α] The Golden Seven-Branched Lamp, and
the Table. See the marginal references, and Jahn, Arch. Bibl.
§§ 327, 332; and, on their typical character, Afather on the
Types, p. 388—411.
— ἡ πρόθεσις τῶν ἄρτων the (weekly) setting forth of (twelve)
loaves on the Table, in two rows of six each, before the Lord.
See Exod. xxv. 23. Lev. xxiv. 5. Cp. Winer, § 67, p. 559.
— &ya) Holy Place. Neuter plural, and therefore to be
accentuated on the antepenultimate syllable, and contrasted
with the neuéer plural, ἅγια ἁγίων», immediately following. Theo-
doret.
In the Septuagint, and also in the works of Philo Judeus,
the word ἅγια in the plural is often used synonymously with
ἅγιον in the singular, to signify the Holy Place.
3. τὸ δεύτερον καταπέτασμα] the second veil, namely, the Veil
of purple—blue, purple-red, and crimson wool, and twisted
byssus, and embroidered with Cherubim, and supported on four
columns of acacia-wood, with silver feet, which parted off and
concealed the Holy of Holies from the Holy Place, and was rent
in twain at the Crucifixion. See on Matt. xxvii. 51. Mark
xv. 38. Luke xxiii. 45 ; and cp. above, vi. 19.
It is called the second veil, to distinguish it from the other
curtain at the entrance of the Holy Place. Cp. Philo, Vet. Mos.
iii. p. 669, where he calls the Holy Place the Πρόναον εἰργό-
μενον δυσὶν ὑφάσμασιν. Td μὲν ἔνδον by καλεῖται Katané-
τασμα, τὸ 8 ἐκτὸς προσαγορεύεται κάλυμμα. The second veil,
or καταπέτασμα was made, he says (iii. p. 667), ἵνα ἐπικρύπτηται
τὸ ἄδυτον, that it might conceal the inner Shrine, or Oracle,
the ἅγια ἁγίων, or Holy of Holies.
4. χρυσοῦν θυμιατήριον] a golden censer, or thuribulam, in
which the High Priest offered incense on the great day of Atone-
ment in the Holy of Hoties. On other days he used a silver
censer. Joma, iv. 4. Wetstein, p. 414. Cp. Lev. xvi. 12—14.
And s0 Maimonides and Abarbanel. Cp. in Buxtorf, Hist.
Arce, p. 76.
The word θυμιατήριον is not to be rendered ‘ Alfar of In-
eense,' with some Expositors; but it is to be rendered ‘ Censer,’
with the Vulg., Syriac, Arabic, and thiopic, and English Ver-
sions, and with Theophylact (on v. 7), Anselm, Aguinas, and
with Villalpandus, Grotius, Wetstein, Bengel, Reland, Deyling,
J. G. Michaelis, Bohme, Stuart, Klee, Stier, and others. For
(1) This is the sense which the word θυμιατήριον bears in
the Septuagint Version, the best exponent of the Apostle’s words.
(2 Chron. xxvi. 19. Ezek. viii. 11.)
(2) But the Golden Altar of Incense is called both m the
Old and New Testaments the θυσιαστήριον τοῦ θυμιάματος. (Exod.
xxxi. 8. Luke i. 11.)
(3) Besides, the Golden Altar was nof in the Holy of
Holies, but it stood before the Veil, between the Table of Shew-
bread and the Golden Candlestick. (Exod. xxx. 1—10. 34-37;
xxxvii. 25—29; xl. 5. 26. Josephus, Ant. iii. 6. 8. Β, J. v. iii. 5.)
(4) The allegations of some recent writers (Bleek, and even
Liinemanh, p. 232), that the writer of the Epistle was not
acquainted, from personal knowledge, with the ritual and sacred
farniture of the Temple, or that this Epistle is not an original
work, and thet the supposed i is to be attributed to his
Translator (Jakn, Arch. § 332), serve only to invalidate the con-
clusions grounded on such suppositions.
1 Kings 8. 9.
2 Chron. δ. 10.
(5) It is true, that there is no mention of a Golden Censer
to be specially used on the Day of Atonement, in the descrip-
tion of the furnitare of the Holy of Holies, in the Old Testament.
But the existence of such a Censer may be inferred 88 probable
from Lev. xvi. 12—14, describing the ritual of that great Day of
Fxpiation ; and it appears to be very likely, that some particular
Censer should have been set apart and reserved (as the Rabbis
affirm) for the religious service of that solemn Anniversary.
Cp. Reland, Antiq. i. δ.
(6) The Incense, which was offered before the Mercy-Seat
by the High Priest when he entered with blood into the Holy of
Holies, and sprinkled the Mercy-Seat with blood, and which
covered the Mercy-Seat with a cloud, was a.type of the Prayers
to be offered in Heaven by Christ, having entered into the true
Holy of Holies with His Own Blood. Cp. Rev. v. 8; viii. 3,
4. Ps. cxli. 2.
And the uses of such a Golden Censer ss here described,
seem to be specially typical of the work of Christ, our great
High Priest and Mediator, ministering within the Veil, in the
Heavenly Holy of Holies, where He ever liveth to make inter-
cession for us (vii. 25), and is ever offering the Incense of our
Prayers in the Golden Censer of His own merits, by which they
are made acceptable to God. “In sanctis Sanctorum erat
Thuribulum, quia Christus in secretis patriee ccelestis consistit,
per Quem Orationes nostras ad Deum Patrem dirigemus.”’
asius.
(7) It has indeed been said by some, that it is a strange
thing that no mention should be made here of the Golden Altar
of Incense, and therefore it is alleged that θυμιατήριον ought to
be understood as specifying that Altar.
But neither is there any mention here of the great Brazen
Altar of Burnt Offering.
The fact is, the Author has his eye fixed on one great
sacerdotal Act, viz. the entrance of the High Priest into the
Holy of Holies on the Day of Atonement, as foreshadowing
Christ’s Perpetual Intercession in Heaven.
He therefore dwells mainly on what was done by the High
Priest within the Veil. And inasmuch as it is remarkable, that
the Incense to be offered on the Day of Atonement was not to be
kindled on the Golden Altar of Incense before the Veil, but was
to be taken by the Priest in his hand into the Holy of Holies,
and to be first kindled within the Veil (see Lev. xvi. 12), there-
fore most fitly the Author waives all mention of the Golden
Altar of Incense in reference to that Act, and speaks only of the
Golden Censer in which the Incense was kindled within the Veil
in the Holy of Holies, Cp. Lighifoot, Temple Service, chap. xv.,
where a striking proof is given of the sin of kindling the Incense
outside the Veil. :
On this question, cp. Stuart, Excureus xvi., and Davidson’s
Introduction, p. 223— 225.
— ἐν ἢ] i.e. in the Ark, that is, originally; as may be inferred
from Exod. xvi. 34; xxv. 16. Num. xvii. 10, as the Jews them-
selves assert. See R. Levi, Ben Gerson, on 1 Kings viii. 10, in
Weltstein, Schéltgen, p. 973.
The fact that these things were nof in the Ark in later
times, is no proof of any inaccuracy in the writer, but rather it is
an evidence of his knowledge and of his candour. He is describing
the Holy of Holies in the Tabernacle, as it was consti(uted
by Moses, and ποί as it existed in the Temple in his own day;
and the circumstances here mentioned prove that he was well
acquainted with the differences between the two, and that he was
not desirous of disparaging the dignity of the Levitical Priest-
hood ; but, on the contrary, gave it credit for ornaments which
it had originally possessed, but which it did not now retain.
It is 8 fortunate circumstance, that Jewish Writers them-
selves bear witness to the accuracy of the Apostle in this matter,
and their evidence may suffice to refute the charges of ignorance
and error brought against him in this place by some professors of
Christianity, who assume that they themselves are better in-
formed, concerning the Ritual of the Ancient Worship of God,
than an Author whose work has been received by the Church of
God, as written by the Inspiration of God.
Ἑ — ἡ ῥάβδος ᾿Ααρών) the rod of Aaron. See Clemens Rom.
43.
3E2
396
HEBREWS IX. 5—12.
exxod.25.18. διαθήκης, ὅ " ὑπεράνω δὲ αὐτῆς Χερουβὶμ δόξης κατασκιάζοντα τὸ ἱλαστήριον"
περὶ ὧν οὐκ ἔστι νῦν λέγειν κατὰ μέρος. ,
£ Num. 38, 3. 6 Tovrev δὲ οὕτω κατεσκευασμένων, els μὲν τὴν πρώτην σκηνὴν διαπαντὸς
Exod. 30.10. εἰσίασιν οἱ ἱερεῖς τὰς λατρείας ἐπιτελοῦντες" 7 " εἰς δὲ τὴν δευτέραν ἁπαξ τοῦ
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hJohnit.6 χρῇ λαοῦ ἀγνοημάτων: δ" τοῦτο δηλοῦντος τοῦ Πνεύματος τοῦ ἁγίου, μήπω
| πεφανερῶσθαι τὴν τῶν ἁγίων ὁδὸν, ἔτι τῆς πρώτης σκηνῆς ἐχούσης στάσιν
casa. 9 ἥτις παραβολὴ εἰς τὸν καιρὸν τὸν ἐνεστηκότα, καθ᾽ ἣν δῶρά τε καὶ θυσίαι
ν τον. 12 προσφέρονται, μὴ δυνάμεναι κατὰ συνείδησιν τελειῶσαι τὸν λατρεύοντα, 19 * μό-
νον ἐπὶ βρώμασι καὶ πόμασι, καὶ διαφόροις βαπτισμοῖς, δικαιώματα σαρκὸς,
μέχρι καιροῦ διορθώσεως ἐπικείμενα.
Veh. 8.1. ἃ 4.14.
& 6. 20. & 8.1.
κτίσεως, 12 "
1 Pei
111 Χριστὸς δὲ παραγενόμενος ἀρχιερεὺς τῶν μελλόντων ἀγαθῶν, διὰ τῆς
μείζονος καὶ τελειοτέρας σκηνῆς, οὐ χειροποιήτον, τουτέστιν οὐ ταύτης τῆς
οὐδὲ δι’ αἵματος τράγων καὶ μόσχων, διὰ δὲ τοῦ ἰδίον αἵματος,
Rev. 1.5. ἃ 5.9. εἰσῆλθεν ἐφάπαξ εἰς τὰ ἅγια, αἰωνίαν λύτρωσιν εὑράμενος.
5. ὑπεράνω---ἰλαστήριον] the Cherubim of Glory (of the
Glorious Presence or Shechinah) shadowing the Mercy-Seat.
See on Rom. iii. 26, and Ligh{foot, Temple Service, chap.
xxxviii.
It is observable, that Josephus uses both the masculine and
JSeminine article with the word XepouBeis, but Philo says always
τὰ Χερουβίμ. Delitz.
6. εἰς μὲν τὴν πρώτην into the first court. The Jewish His-
torian thus writes—* All persons who have seen the constraction
of our Temple know of what sort it was, and that its holiness
was inviolable. It has four courts round it, and each of these
had their iar guardians assigned to them according to our
Law. Into the outermost court all strangers might enter. Into
the second, all Jews and their wives when free from legal im-
purities. Into the third, male Jews, if pure. Into the fourth
{the πρώτην σκηνὴν in the present verse), the Priests alone, in
their sacerdotal attire. Into the inmost shrine (ἄδυτον), the
High Priest only, clad in his robes of office.”’ Josephus, c. Apion.
ii. Ἂς Cp. Ligh{foot on the Temple Service, chap. i. Vol. i.
Ῥ. 898.
7. els δὲ τὴν δευτέραν") See By. Pearson on the Creed,
Ῥ. 406, 407, Art. iv., near the end, for an excellent Exposition of
the Christian sense of these Levitical provisions.
8. μήπω πεφανερῶσθαι τὴν τῶν ἁγίων ὁδόν} that the way into
the Holiest of ali had not yet been made manifest. The entrance
to the Holy of Holies was obstructed and intercepted by the
Veil, which was rent in twain at the Crucifizion, in order to
show that the way to that which was typified by the Holiest
. Place, namely, the way to Heaven itself, had now been laid open
dy the sacrifice of Christ, Who is “the Way” (John xiv. 6).
See above on Matt. xxvii. 51.
On.ra ἅγια, the Holy Place, κατ᾽ ἐξοχὴν, that is, the Holiest
o all, see above, v. 1, and below, v. 12. 24, 25; x. 19; xiii. 11;
and on the genitive, cp. Matt. x. 5, ὁδὸν ἐθνῶν.
9. firis_x.1.A.] which first Tabernacle was a parable or like-
ness, or type, designed to instruct the worshippers and people
generally (Chrys.) for the season (καιρὸν) then present, and to
jead them up to something beyond itself.
— καθ' fy] according to which,—either Parable, or Taber-
nacle. Elz. has καθ' tv, but ἣν is in A, B, D, and is received by
Scholz., Lachm., Bleek, and Liinemann,
— κατὰ συνείδησιν) according to the conscience or inner
man. They could only alter his external condition in the eye of
men, and in reference to egal impurities, but could not justify
him in foro conscientia, and reconcile him to God.
10. μόνον «.7.A.] The sense of this sentence is to be cleared
up by the restoration of δικαιώματα with Scholz., Lachm.,
Bleek, Liinemann, for δικαιώμασιν, the reading of Elz., and by
the rejection of καὶ after βαπτισμοῖς.
The meaning is, that the gifts and sacrifices offered in the
Tabernacle, being only parabolical of a higher and spiritual
Ritual, could not make the worshipper perfect ; that is, could not
bring him to spiritual manhood, but were designed as accom.
modations to his unripe condition in a state of spiritual childhood
(see above, v. 13, 14, on the sense of the word τέλειος), and
being merely δικαιώματα σαρκὸς, ordinances of the flesh (not of
the spirit), ordinances of an external, corporeal, fleshly kind, and
dealing only with the outer man, and being in respect to, or
upon, meats, and drinks, and divers washings, and imposed and
imperative on the people only until the season of reformation.
Cp. Winer, p. 559. The word ἐπικείμενα is used with reference
to the burdensome character of these enactments. (cumen.
See Acts xv. 10. 28, and cp. Liinemann here.
The genitive σαρκὸς expresses the characteristic property
and element of the δικαιώματα.
11, ἀγαθῶν But Christ having now come, a High Priest
of the future good things, i.e. of the good things that were pre-
figured by the Law, and were looked for as future by the holy
men who lived under the Law. Observe the article here, and in
the following words, τῇ ς μείζονος καὶ τελειοτέρας σκηνῆς, of the
greater and more perfect Tabernacle which was typified by the
Tabernacle in the wilderness. Christ has through the
Heavenly Holy Place into the true Holy of Holies, not made by
human hands (see the use of χειροποίητα in v. 24), nor of thie
earthly building, even to the Right Hand of God.
— οὗ χειροποιήτου] Cp. Acts vii. 48; xvii. 24; and below,
v. 24.
12, οὐδέ] nor yet.
— δὲ αἵματος τράγων] by blood of goate; the means with
which and by which the High Priest was permitted to enter into
the Holy of Holies on the Day of Atonement. Lev. xvi. 14, 15.
— ἐφάπαξ) once for all; in accordance with that efernal re-
demption (αἰωνίαν λύτρωσιν), that purchasing, which is to be
valid for ever, being effected with the infinite cost of His Own
Blood, paid as the price of our redemption from that captivity
and imprisonment in which we were held, as insolvent debtors, for
our sing; and for our admission to our heavenly inheritance. See
on Matt. xx. 28. Eph. i. 14.
Christ is said, in these and other passages of Scripture, to
have paid our ransom (λύτρον), in order to redeem us from cap-
tivity. See above on Eph. i. 7. 14.
To whom was this ransom paid 7
Some of the Ancients said to Satan, who held us in bond-
age. Origen, in Matt. tom. xvi. p. 726. See Delitz. here, p.
385.
But though we through our sins had reduced ourselves into
bondage and captivity to Satan, yet it is not to be imagined that
Satan derived any advantage from the price paid by Christ for
our deliverance. The prison in which we were held, though
Satan was its gaoler, was not the property of Satan. All things
are God's. Tophet is His (Isa. xxx. 33); the instruments of
death are His (Ps. vii. 13. Prov. xv. 11). Compare note on
1 Cor. xv. 26.
By sin we contract a debt to God. We are held as His
prisoners till we pay that debt. We are His bondsmen. And
the payment, which Christ, of His own free will, makes for our
deliverance, with the infinite price of His own Blood, is paid to
God. God Himself, in His infinite love,: provides this payment,
in order that we may be delivered, at the same time that the im-
mutable Attribute of His own Divine Justice is fully satisfied.
And therefore Christ is said in Scripture to offer Himself to God ;
and God (see v. 14) is also said to have delivered up His own
Son. (Rom. viii. 32.) See below on νυ. 22.
The feminine form αἰωνία is found only here, and in 2 Thess.
ii. 16, and is one of the connecting links of ¢Ahis Epistle with
the received Epistles of St, Paul.
HEBREWS ΙΧ. 13—17.
397
18" Εἰ γὰρ τὸ αἷμα τράγων καὶ ταύρων, καὶ σποδὸς δαμάλεως ῥαντίζουσα » ter. 16.14.16.
τοὺς κεκοἰνωμένους, ἁγιάζει πρὸς τὴν τῆς σαρκὸς καθαρότητα, "4 " πόσῳ μᾶλλον
τὸ αἷμα τοῦ Χριστοῦ, ὃς διὰ Πνεύματος αἰωνίου ἑαυτὸν προσήνεγκεν ἅμωμον
a A a a a a G
τῷ Θεῷ, καθαριεῖ τὴν συνείδησιν ἡμῶν ἀπὸ νεκρῶν ἔργων eis τὸ λατρεύειν Θεῷ Th. 2.14.
¢ .
ζώντι;
ch, 10. 4.
o Luke 1. 75.
Rom. 6. 18.
Eph. 5. 2.
al. 1. 4. ἃ 2. 20.
h. 6.1.
1 Pet. 1. 19,
& 8. 18. & 4. 2.
ἰδ» Καὶ διὰ τοῦτο διαθήκης καινῆς μεσίτης ἐστὶν, ὅπως θανάτου γενομένου 1 youn. 1.
εἰς ἀπολύτρωσιν τῶν ἐπὶ τῇ πρώτῃ διαθήκῃ παραβάσεων τὴν ἐπαγγελίαν λά-
p Rom. 3. 25.
ἃ 5. 6.
Bwow οἱ κεκλημένοι τῆς αἰωνίου κληρονομίας. 156 Ὅπον yap διαθήκη, θάνατον ch Η wi 24.
“~ , a et. 3. 18.
ἀνάγκη φέρεσθαι τοῦ διαθεμένον' "7 * διαθήκη yap ἐπὶ νεκροῖς βεβαία, ἐπεὶ μή acai. 5. ».
On the form εὑράμενος, see Winer, p. 79.
The Apostle uses the middle form εὑράμενος, ‘having pro-
cured for himself,’ to intimate that, as Christ’s death was volun-
tary, so the effect of it was glorious to Himself, as well as to us.
He thus obviates the Jewish objection, that it was inconsistent
with the Messiah's dignity to die.
18. El γὰρ τὸ αἷμα τράγων] Cp. Justin M.c. Trypho. c. 13,
who hence argues for the virtue of Christian Baptism deriving its
efficacy from the Blood of Christ, and cleansing those who come
to it with Repentance and Faith in His Blood; and he therefore
calls it τὸ σωτήριον λοντρὸν τοῖς μεταγινώσκουσι, καὶ μηκέτι
αἵμασι τράγων καὶ προβάτων ἣ σπόδῳ δαμάλεως, ἢ σεμιδάλεως
προσφοραῖς καθαριζομένοις, ἀλλὰ πίστει διὰ τοῦ αἵματος τοῦ
ἱστοῦ καὶ τοῦ θανάτου αὐτοῦ.
14. διὰ Πνεύματος αἰωνίου] through the Everlasting Spirit,
the Holy Spirit.
So Theodoret and other ancient Expositors, and the Syriac,
Vulgate, and Coptie Versions, and D, which has ἁγίου here.
The truth of this ancient interpretation appears from the
following considerations :—
The Apostle is here speaking of the atoning, sanctifying, and
cleansing efficacy of Christ’s Blood. The emphatic words here
are ἄμωμον, spotless,—a word specially applied to Victims which
were examined (μωμοσκοπούμενα) by the Priests to see whether
they had any blemish (see on iv. 12, and the passages of Philo
quoted here by Loesner, p. 437),—and καθαριεῖ, shall cleanse.
ἊΝ Now, this efficacy was due to the operation of the Holy
ost.
Christ, as Man, derived His sanctify, and His consequent
ability to offer to the Father a spotless sacrifice, and to cleanse us
from all sin, from God the Holy Ghost.
Thus then we recognize a testimony to the distinct Per-
sonality of the Father, the Son, and the Holy Ghost, and to the
great Truth that each of the Three Persons of the Ever Blessed
Trinity had His proper office, and that they all co-operated, in
the work of our Redemption.
This important doctrine has been well expressed by Theo-
doret here as follows: ἄμωμον ἐκεῖνο τὸ σῶμα τὸ Θεῖον ἀπε-
τέλεσε Πνεῦμα πάντα γὰρ εἶχε τοῦ Θειοῦ Πνεύματος χαρίσματα,
καὶ ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν. (John i. 16.)
The Holy Ghost, Who filled Him as Man in the Virgin’s Womb,
preserved Him from all sin, so that He might be for us an
Immaculate Victim, and a sweet-smelling sacrifice to God. Pri-
masius.
To which we may add the words of our learned English Ex-
positor of the Creed :—
The belief of Christ’s conception by the Holy Ghost is ne-
to prevent all fear or suspicion of spot in this Lamb; of
sin in this Jesus. Whatsoever our original corruption is, however
displeasing unto God, we may be from hence assured there was
none in Him, in whom alone God hath declared Himself to be
toell pleased. Who can bring a clean thing out of an unclean
(Job xiv. 4)? saith Job,—a clean and undefiled Redeemer out of
an unclean and defiled nature? He whose name is Holiness,
whose operation is to sanctify, the Holy Ghost. Our Jesus was
like unto us in all things as born of a woman, sin only excepted,
as conceived by the Holy Ghost.
This original and total sanctification of the human nature
was first necessary to fit it for the personal union with the Word,
Who, out of His infinite love, humbled Himself to become flesh,
and at the same time, out of His infinite purity, could not defile
ee ape sinful flesh.
ndly, the same sanctification was as necessary in reg;
of the end for which He was made man,—the redemption of
mankind ; that, as the first Adam was the fountain of our im-
purity, so the second Adam should also be the pure fountain of
our righteousness. God, sending His own Son in the likeness of
sinful flesh, condemned sin in the flesh (Rom. viii. 3); which He
could not have condemned had He been sent in sinful flesh.
The Father made Him fo be sin for us, Who knew no sin, that
we might be made the righteousness of God in Him (2 Cor. v.
21); which we could not have been made in Him, but that He
did no sin (1 Pet. ii. 22), and knew no sin. For whosoever is
sinful wanteth a Redeemer; and be could have redeemed none,
who stood in need of his own redemption. We are redeemed
with the precious blood of Christ ; therefore precious, because of
a Lamb without blemish, and without spot (1 Pet. i. 19).
Our atonement can be made by no other High Priest than
by Him Who is holy, harmless, undefiled, and separate from
sinners (Heb. vii. 26). We cannot know that He was manifested
to take away our sins, except we also know that in Him is no
sin (1 John iii. 5). Wherefore, believing if is so, it is necessary
to believe the original holiness of our human nature in the person
of our Saviour ; it is 88 necessary to acknowledge that by which
we may be fully assured of that sanctity, His conception by the
Holy Ghost. Bp. Pearson, Art. iii. p. 314.
— ἀπὸ νεκρῶν ἔργων} from dead works; not done from faith
ὌΝ Christ, Who is Our Life, and without Whom we are dead.
vi. 1.
The Vatican Manuscnipr (Codex B) fails in the middle
of the word καθαριεῖ here. It does not contain the remainder of
this Epistle, nor that to Philemon, nor the Pastoral Epistles.
Cardinal Mai, in his edition, has supplied Heb. ix. 14—27 from a
MS. of the fifteenth century; and Heb. x.—xiii., and the Epistle
to Philemon and Pastoral Epistles, from Cod. Vat. 1761 of the
tenth century. See his note, p. 44].
15. διαθήκης avis] of a Covenant that is New. Observe the
order of the words. Cp. viii. 8, the only places in the New Tes-
tament where διαθήκη precedes καινή. Cp. xii. 24. Observe also
the absence of the article.
The Emphasis is to be laid on the newness of the Διαθήκη,
not on its exact resemblance to the Old. The sense therefore is,
And for this reason He is a Mediator of a Covenant which is
New; i.e. He succeeds and supersedes Moses, the Mediator of
the Old Covenant (Gal. iii. 19), in order that, a Death having
been effected for the Redemption of the Transgressions committed
upon the First Covenant, they who have been called may receive
the promise of the Everlasting Inheritance covenanted by God to
Abraham and his seed in Christ.
On the sense of καινὸς, as distinguished from νέος, see Eph.
iv. 28. .
16,17. “Ὅπον γὰρ διαθήκη) For wheresoever a Testament (pro-
perly so called) is, there a Death must of necessity be brought to
pass (in order to give it force), namely, the death of the Testator.
For a Testament is of force, on the parties, who make it, being
dead ; since it is never valid while the Testator liveth.
On φέρεσθαι, compare the use of the word φέρεται, as applied
to extant writings contrasted with what are lost.
It may also have a forensic sense, like constare, said of what
is brought forward judicially, and is established by legal evidence.
See Hammond and Elsner.
On μήποτε, never, used subjectively as here, see Winer,
§ 55, p. 426.
This is a controverted passage ; ᾿
Some have ventured to allege, that the Apostle here resorts
to “mere Hellenistic play upon words.” Others have charged
him with sophistry; others even with “ feebleness of logic.”
Some Expositors have maintained, that διαθήκη ought to be
here rendered by Covenant, and not by Testament; and that δια-
θέμενος means, ‘the person included in the Covenant ;’ and that
φέρεσθαι is equivalent to be borne, or endured. But such render-
ings as these do violence to the language, and have no foundation
in ancient authorities.
Consider the scope of the Apostle’s argument ;
He is obviating an objection, and comforting those who were
staggered by Christ's Death; and he shows that His Death was
necessary, in order to give effect to His merciful dispositions in
their behalf. Theodoret.
998
HEBREWS IX. 18---21.
ποτε ἰσχύει ὅτε ζῇ ὁ διαθέμενος. 18 Ὅθεν οὐδὲ ἡ πρώτη χωρὶς αἵματος ἐγκε--
r Exod. 94. 5, 6.
Lev. 16. 14, 15, 18.
8 Exod. 24. 8.
Matt. 26. 28.
Θεὺς,
καίνισται. 13" Λαληθείσης γὰρ πάσης ἐντολῆς κατὰ τὸν νόμον ὑπὸ Μωσέως
παντὶ τῷ λαῷ, λαβὼν τὸ αἷμα τῶν μόσχων καὶ τῶν τράγων, μετὰ ὕδατος καὶ
35 ¢ »
ἐρίου κοκκίνον καὶ ὑσσώπου, αὐτό τε τὸ βιβλίον καὶ πάντα τὸν λαὸν ἐῤῥάντισε,
30 "λέγων, Τοῦτο τὸ αἷμα τῆς διαθήκης, ἧς ἐνετείλατο πρὸς ὑμᾶς ὃ
I * καὶ τὴν σκηνὴν δὲ καὶ πάντα τὰ σκεύη τῆς λειτουργίας τῷ αἵματι
But how, it may be asked, can the Old Covenant, ny
(Berith), be called a Testament ?
Because it conveyed an inheritance.
The reference to a Testament naturally follows from what he
had just said concerning their Inheritance. In His Covenant
with the Israelites God is, as it were, a Testator, Who devises, on
the conditions of their obedience, the possession of a large and
fruitfal territorial Estate—the Land of Promise; the type of the
heavenly Inheritance procured by Christ. Cp. Stuart and Delitz.
He is comparing the fwo Διαθήκας ; and it is only the New,
which is expressly called by him a Διαθήκη in the twofold sense
of Testament and Covenant.
He says that the latter διαθήκη is New, καινὴ, not νέα. It
is New in this very sense of being promulgated as a Testament
as well as a Covenant, and so differing from the Old.
The former was not originally promulgated as a Testament,
although it had something of a testamentary character, and bore
a typical witness to the Testamentary Character of the New Co-
venant; and was also itself, in a modified sense, a Testament ;
as conveying an inherilance ; and as will be explained below.
Therefore, in v. 18, he does not repeat the word διαθήκη
after ἡ πρώτη; and in v. 19 he calls it an ἐντολὴ, or command-
ment, and introduces the person from Whom, and by whom
{παιρεῖν, God and Moses), the commandment came; and says,
is is the blood of the Διαθήκη (not the blood of any Testator, but)
which God commanded ; not which He devised as a Testament.
He was writing in Greek to readers of Greek, and he shows
that the Gospel was a Διαθήκη in a larger and more proper sense
of the Greek word, than the Law was, as oriyinally promulgated.
He also explains the inner prophetical meaning of the dedi-
cation of the First Covenant with Blood, and of the speech then
uttered by Moses. Exod. xxiv. 5—8.
This exposition of the word Διαθήκη, which, in its proper
Greek significance, means Testament (see Hesych., Suid., and
other ancient Lexicographers, quoted by Schleusner and Suicer
in voce), and only in a derivative sense signifies Covenant (συν-
θήκην), was the more reasonable, because it was a return to the
ἔπιον meaning of the word; and also because Our Blessed Lord
imself, in the Gospels, uses the word διαθήκη, just before His
death, in instituting the Sacrament of the Lord’s Supper, and in
bequeathing to the Church that last legacy, which derives ite
force from the Death of the Testator, and where by speaking of a
New Testament He implies the existence also of an Old one.
See Matt. xxvi. 28. Mark xiv. 24. Luke xxii. 20.
It may, therefore, be suggested for consideration, whether
there is not a profound meaning in the Apostle’s words here ;
In the Divine Mind the Gospel is prior to the Law. Christ
is the Lamb of God slain from the foundation of the world
(Rev. xiii. 8. 1 Pet. i. 20). All the virtue of the Levitical Se-
crifices was derived from the Death of Christ. He “came by
‘Water and Blood ” to the Faithful in every age. (1 John v. 6.)
Thus the Levitical Covenant was dependent on, and was sub-
sequent to, the Death of Christ, in reason, power, and effect,
although not in time.
Accordingly, St. Paul declared, that the Scriptures of the
Old Testament were able to make Timothy wise unto salvation,
through Faith in Christ Jesus. See 2 Tim. iii. 15.
The Levitical Covenant viewed in this light, as founded on
the sacred ground of the pre-ordained and pre-supposed sacrifice
of Christ’s Death, and as deriving all its efficacy from it, may, in
a profound spiritual sense, be called a Testament.
In the Counsel and Decree of God, to Whom all things are
present at once, Christ was already slain, when the Law was de-
livered from Mount Sinai; and all the Faithful, who were accepted
by God, were foreseen and accepted in Christ from the beginning
of the world. Hence the Apostle says (xi. 26) that Moses pre-
ferred the reproach of Christ to the riches of Egypt. Christ was
the Paschal Lamb, by whose blood the Israelites were delivered
from the sword of the destroying Angel. He was the Rock smitten
in the Wilderness, from which the water flowed. (1 Cor. x. 4.)
They who rebelled in the desert, tempted Christ. (1 Cor. x. 9.)
Christ Himself was the Διαθέμενος Who covenanted with the
Israelites. As God He could not die; but in the fulness of time
He was to become Man, and as Man He was to die. The Cove-
nant was grounded on His Death, foreseen and presumed; and
all the virtue of the Covenant, which He made with the Israelites,
flowed from His death. It would have been of no avail, if Christ
had never died ; it derived all its force from that death.
Thus the Old Covenant was itself a Testamen/. Christ was
its Testator. He is the giver of Both Testaments; they are both
sealed by His Blood, and derive all their virtue from it. ;
It is not, therefore, without reason that the Church of Christ,
following the suggestion of the Apostle, calls the Hebrew Scrip-
tures the Old Testament.
They, as well as the Gospel, are a Testament from Christ;
they receive all their saving efficacy from His Death. And when-
ever we speak of the Old Zestament, we declare a solemn truth,
we profess a fundamental article of Faith, which distinguishes us
alike from Jews and Heathens; we declare that Both Teetaments
are from One and the Same Author, Who gives Laws to the
world as God, and makes His Covenant to become a Testament
by dying for us, in order that all who enter into covenant with
Him, and live as His children, may enjoy the heavenly inherit-
ance, bequeathed to them by Him, and purchased for them by
His blood.
19. αὐτό τε τὸ βιβλίον-- epiderice] He sprinkled the very
Book itself of the Covenant (see v. 2]). Moses sprinkled with
Blood the Tabernacle and all the Vessels of the service, as well as
the People. (Exod. xxiv. 6—8.) By thus sprinkling the very
things by which the people sought to be cleansed, Moses, the
Mediator of the Old Covenant, declared the imperfection of that
Covenant, and he proclaimed that it could nof cleanse, but needed
itself to be cleansed by Blood, namely, by the Blood of Christ ;
and that, therefore, the bloody sacrifices enjoined in that Covenant,
prefigured some ofher sacrifice, some other bloodshedding, by
which that Covenant was to be sanctified.
20. Τοῦτο τὸ αἷμα τῆς διαθήκης, ἦ:] This is, or (as it is in
the Hebrew), Behold the blood of the Covenant which God made
with you.
St. Paul argues with great force of reason, that this act of
Moses, and these words, were typical and prophetical of some fu-
ture Διαθήκη.
The Old Covenant testified its own insufficiency by being
sprinkled. It thus confessed that it could not cleanse, but re-
quired itself to be cleansed. And in being itself sprinkled, and
in the sprinkling of the People with the blood of goats and calves,
animals inferior to man, who could not be cleansed as to his con-
science by their blood, it bore witness to a future cleansing by
some other blood, which could cleanse the people, who, in the
sprinkling of themselves, and of the Covenant, confessed their
need of being cleansed.
The speech, therefore, of Moses was prophetic.
The blood of goats and calves is the blood of the Covenant
which God haz made with you, or “ the Apostle expounds the
words) which God commanded you; but you see the imperfection
of ¢his Covenant in this sprinkling of the Book, and of the Taber-
nacle, and all the vessels.
But God does nothing imperfectly. Therefore you may be
sure, that this Covenant, though imperfect in i¢sel/, is not im-
perfect in its tendencies, but leads to something that is perfect ;
and that this Blood, which sprinkles you and the Covenant itself,
is typical of some other Blood, and therefore of some other death
which will have sufficient power to cleanse you perfectly from all
your sins, That Blood, to be shed and sprinkled hereafter, is
typified by ¢his Blood which has been shed and sprinkled now.
That the Blood, to which Moses thus referred by way of
contrast and inference, is no other than the Blood of Christ,
might well be assumed by St. Paul, from the declaration made by
Christ Himself when instituting the Lord's Supper, when he took
up the words of Moses and applied them to Himself. (Matt.
xxvi. 28. Mark xiv. 24. Luke xxii. 20.) And they had been
already so treated by the Apostle in 1 Cor. xi. 25,
HEBREWS IX. 22—28. X. 1. .
ὁμοίως ἐῤῥάντισε. 3 " Καὶ σχεδὸν ἐν αἵματι πάντα καθαρίζεται κατὰ τὸν νόμον,
‘ Ν ε , 3 ’, ¥
καὶ χωρὶς αἱματεκχυσίας ov γίνεται ἄφεσις.
.π.-- ee
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αὐτὰ δὲ τὰ ἐπουράνια κρείττοσι θυσίαις παρὰ ταύτας.
Ἵ: τ Οὐ γὰρ εἰς χειροποίητα ἅγια εἰσῆλθε Χριστὸς ἀντίτυπα τῶν ἀληθινών,
λλ᾽ 3. 39. Ny BN > “A a é a a ΄ a e A ey ec κα
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ν >
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τίας διὰ τῆς θυσίας αὑτοῦ πεφανέρωται.
77 " Καὶ καθ᾽ ὅσον ἀπόκειται τοῖς ἀνθρώποις ἅπαξ ἀποθανεῖν, μετὰ δὲ τοῦτο
κρίσις, 8.5 οὕτως καὶ ὁ Χριστὸς ἅπαξ προσενεχθεὶς εἰς τὸ πολλῶν ἀνενεγκεῖν
ε v4 > 5 4 Ν ε ’ 9 , aw ᾿ “ὦ > 5 >
ἁμαρτίας, ἐκ δευτέρου χωρὶς ἁμαρτίας ὀφθήσεται τοῖς αὐτὸν ἀπεκδεχομένοις εἰς
σωτηρίαν.
y Exod. 30. 10.
Lev. 16. 2, 34.
ver. 7.
z 1 Cor, 10, 11.
Gal. 4. 4.
a 2 Esd. 14. 35.
Eccles. 12. 14,
b Matt. 20. 28.
& 26. 28.
Rom. 6. 9, 10.
1 Pet. 3. 18.
1 Jobn 8. 5.
X. 1" Σκιὰν γὰρ ἔχων 6 νόμος τῶν μελλόντων ἀγαθῶν, οὐκ αὐτὴν τὴν eixdva aco. 2.17,
a , > δ a 2. A , ry ᾽ , 3 4
των πραγμάτων, κατ ἐνιαυτὸν ταις ανταις θυσ tals as προσ φέρουσ w εἰς TO
ch. 8.5. & 9.9.
22. χωρὶς αἱματεκχυσίας οὐ y. ἄφεσις} without shedding of
blood there is no remission of sins, as the Jews themselves con-
fessed. Scholtgen, p. 976.
Jesus has not only revealed to us, but also procured for us,
the way of salvation. We were all concluded under sin,—and,
since the wages of sin is death (Rom. vi. 23), we were obliged to
eternal punishment, from which it was impossible to be freed,
except the sin were first remitted. Now this is the constant rule,
that without shedding of blood is no remission. It was therefore
necessary that Christ should appear, to pul away sin by the
sacrifice of Himself. (Heb. ix. 22, 23. 26.) And so He did; for
He shed His blood for many, for the remission of sins (Matt.
xxvi. 28), as Himself professeth in the Sacramental Institution :
He bare our sins in His own body on the tree; as St. Peter
speaks (1 Pet. ii. 24), and so in Him we have redemption through
His blood, even the forgiveness of sins. (Col. i. 14.) Again, we
were all enemies unto God, and having offended Him, there was
no possible way of salvation but by being reconciled to Him. If
then we ask the question, as once the Philistines did concerning
David, Wherewith should we reconcile ourselves unto our Master?
(1 Sam. xxix. 4,) we have no other uame to answer it but Jesus.
For God was in Christ reconciling the world unto Himself, not
impuling their trespasses unto them. (2 Cor. v.19.) And as,
under the Law, the blood of the sin-offering was brought into the
tabernacle of the congregation to reconcile withal in the Holy
Place (Lev. vi. 30), so it pleased the Father through the Son,
having made peace by the blood of His cross, by Him to recon-
eile all things unto Himself. (Col. i. 20.) And thus it comes to
» that us, tho were enemies in our mind by wicked works,
yet now hath He reconciled in the body of His flesh through
death. (Col. i. 21, 22.) And upon this reconciliation of our per-
sons must necessarily follow the salvation of our souls. For
if when we were enemies we were reconciled to God by the death
of His Son, much more, being reconciled, we shail be saved by
His life. (Rom. v. 10.) Furthermore, we were all enslaved by
sin, and were brought into captivity by Satan,—neither was there
any possibility of escape but by way of redemption. Now it was
the Law of Moses, that, if any were able, he might redeem him-
self (Lev. xxv. 49) ; but this to us was impossible, because abso-
lute obedience in all our actions is due unto God, and therefore
Ro act of ours can make any satisfaction for the least offence.
Another Law gave yet more liberty, that he which was sold
might be redeemed again; one of his brethren might redeem
him, (Lev. xxv. 48.) But this, in respect of all the mere sons of
men, was equally impossible, because they were all under the
same captivity. Nor could they satisfy for others, who were
wholly unable to redeem themselves. Wherefore, there was no
other brother, but that Son of man, which is the Son of God,
Who was like unio us in ail things, sin only excepted, which
could work this Redemption for us. And what He only could,
that He freely did perform. For the Son of man came to give
His life a ransom for many (Matt. xx. 28); and as He came to
give, s0 He gave Himself a ransom for all. (1 Tim. ii. 6.) So
that in Him we have redemption through His blood, the forgive-
ness of sins. (Eph. i. 7.) For we are bought with a price (1 Cor.
vii. 23); for we are redeemed not with corruptible things, as
silver and gold, but with the precious blood of Christ as of a
Lamb without blemish and without spot. (1 Pet. i. 18, 19.) He
then which hath obtained for us remission of sins, He Who
through Himself hath reconciled us unto God, He Who hath
given Himself as a ransom to redeem us, He Who hath thus
wrought out the way of salvation for us, must necessarily have a
second and a far higher right unto the name of Jesus, unto the
title of our Saviour. Bp. Pearson (on the Creed, Art. ii.
. 140).
ὴ 23. \snotelypare) copies, not ‘ patterns.’
24. χειροποίητα] Made by Auman hands. See v. 11.
26. ἔδει) ἐξ was necessary; that is, in the case supposed.
The imperfect indicative is used, as in Latin, ‘optimum erat,’
“longam erat,’ &c. Cp. Winer, p. 254.
27, 28. καθ᾽ ὅσον] inasmuch as. The Apostle thus removes
the scruples and stumbling-blocks of the Hebrew Christians, who
were taunted by the Jews with believing in a dead Christ.
Christ, as Man, is the Second Adam. He unites all men in
Himself. All men are destined to die once; therefore Christ
died, but He died only once—once for all. But He is also their
future Judge. All must appear before His judgment-seat; and
then He, Who died once to bear the sins of all, will appear again,
apart from sin.
28. χωρὶς ἁμαρτία: apart from sin. He does not say ἄτερ,
but χωρίς : he does not entertain the notion that Christ had ever
been with sin, in the sense of ‘ blemished by sin ;’ but he means,
that He will appear again, without sin, or apart from sin, in
another very different sense; that is, as no longer supporting the
heavy weight of the sins of others, even of the whole world, on
His own shonlders, but bringing salvation to all who look for, and
love, His appearing ; and then He will say to the wicked, ‘‘ De-
part from Me, ye cursed; Depart from Me, all ye that work
iniquity.” (Matt. xxv. 41; vii. 23.)
To appear the second time without sin is this,—not to
appear any longer in the likeness of sinful flesh (Rom. viii. 3),
nor to bear the sins of the world in His own Body on the tree
(1 Pet. ii. 24), as He did at His First Advent; and not to inter-
cede any more for sins, but to exercise Judgment upon sinners.
Primasiua.
From a neglect of the true meaning of the adverb χωρὶς
here, this text has been perverted by some (e. g. the Irvingites)
into an argument for the heretical notion, that Christ was not
perfectly sinless in His Human Nature, while He was yet upon
earth. Others have incorrectly regarded ἁμαρτίας as equivalent
to a sacrifice for sin. Compare above, Rom. vi. 10, which illus-
trates this text.
— ὀφθήσεται---οεἰς σωτηρίαν) He will appear to them who
are patiently expecting Him for their salvation. He will come
to save them and destroy their enemies. But in the mean time
they must wait for Him; they must be ever expecting Him.
A lesson to the Hebrews, and to all, of Patience, and of watchful
Preparation for the Second Advent of Christ. See Matt. x. 22.
Mark xiii. 37.
Cu. X. 1. Σκιὰν--τῶὦν μελλόντων ἀγαθῶν] a shadow, or
sketch, of the future good things in heaven. See ix. 11, and
the next note here.
— οὐκ αὐτὴν τὴν εἰκόνα τῶν πραγμάτων not the very image, or
400
HEBREWS X. 2—6.
διηνεκὲς, οὐδέποτε δύναται τοὺς προσερχομένους τελειῶσαι: 3 ἐπεὶ οὐκ ἂν ἐπαύ-
σαντο προσφερόμεναι, διὰ τὸ μηδεμίαν ἔχειν ἔτι συνείδησιν ἁμαρτιῶν τοὺς
λατρεύοντας, ἅπαξ κεκαθαρισμένους ; ὃ ἀλλ᾽ ἐν αὐταῖς ἀνάμνησις ἁμαρτιῶν κατ᾽
b Micah 6. 6--8.
ce Ps. 40. 7.
ἃ 50. 8, &c.
Tea. 1.1}.
Jer. 6. 20.
Amos 5. 21, 22.
rather picture, of the things. According to the mind of ancient
Expositors, the word σκιὰ would best be rendered here by sketch
or bead (and not shadow) ; and the word εἰκὼν by picture (not
image).
There are three things considered here.
1. The reality of the future good things—in Heaven and
Elernily.
2. The εἰκὼν, or clear picture of them, in the Gospel.
3. The σκιὰ, or dim outline of them, in the Law.
“Umbra in Lege; Imago in Evangelio; Veritas in Ccelo.”
St. Paul designates here the future life as the things them-
selves; and he calls the Gospel the εἰκόνα, or picture, of those
things; and he terms the Old Dispensation the σκιὰν, or sketch,
of the picture. For the εἰκὼν, or picture, exhibits the objects
more clearly, but the shaded outline (σκιαγραφία) delineates them
more obscurely than the εἰκὼν does. Theodoret.
The Law is the mere σκιὰ of the future, and is not the pic-
ture. Until the painter puts in the colours in the painting, it is
only a sketch (oxid),—but when he lays on the hues, it becomes
a picture. Such the Law was; for he calls it a sketch of the
future good things. Chrysostom.
As the picture (εἰκὼν) falls short of the original, so do our
present mysteries fall short of the future good things which are
perfect. And as the sketch (σκιαγραφία) falls short of the pic-
tare (εἰκὼν), so does the Law fall short of the Gospel. Theophyl.
The picture (εἰκὼν), although it does not exhibit the reality
itself, yet it is a vivid resemblance of it; but the sketch (σκιὰ) is
a faint outline of the picture. Gicumen.
Our present things (under the Gospel) are a picture of the
Future. In Holy Baptism we see a type of the Resurrection,
but hereafter we shall behold the Resurrection itself. Here we
ee the Symbols of the Lord’s Body, there (i.e. in heaven) we
shall see the Lord Himself. Theodoret (in 1 Cor. xiii. 12). Cp.
Liinemann (Kommentar, p. 216. 266), who rightly observes, that
the contrast here is between the Law as giving merely a dim re-
semblance of fature things, and the clearer exhibition of them
ander the :
— εἰς τὸ διηνεκές] in continuum. Cp. vii. 3; x. 12. 14.
2. οὐκ] Omitted by Elz., but found in the best authorities,
— κεκαθαρισμένου"] So the preponderance of the best MSS.
Elz. κεκαθαρμένους.
8. ἀνάμνησι5] See Luke xxii. 19.
4. *ABtvarovy] He had spoken of the death and sufferings of
Christ as necessary, and pre-ordained’ for their salvation, and
thus endeavoured to comfort and confirm the Hebrew Christians
in their faith, against the cavils and scoffs of the Jews.
He now raises their minds to a higher elevation, by an argu-
ment drawn from the Divinity of Christ.
The following remarks on this point are from an English
Theologian, who was raised up by God's Providence in the last
century to defend the great doctrines of the Atonement and
Divinity of Christ ;—
The Apostle tells us, that ‘if ts not possible that the blood
Of bulls and of goats should take away sins” (Heb. x. 4); which
words appear to resolve the satisfaction, not merely into God’s
free acceptance, but into the intrinsic value of the sacrifice. And
while we rest it there, I do not see why we may not say, that it
is not possible for the blood of any creature to’ take away the
sins of the world, since no creature can do more than his duty,
nor can have any stock of merit to spare for other creatures. In
this light, the Scripture doctrine of the satisfaction infers the
Divinity of Him that made it ; and hence it is, that those who
have denied our Lord’s proper Divinity, have commonly gone on
to deny any proper satigfaction 8180 ; or while they have admitted
it in words or in name, they have denied the thing. Scripture
itself seems to resolve the satisfaction into the Divintly of the
Person suffering. It was Jehovah that was pierced. (Zech. xii.
10, compared with John xix. 37.) It was Gop that purchased
the Church with His own blood. (Acts xx. 28). It was ὁ δεσπό-
της, the High Lorp, that bought us. (2 Pet. ii. 1.) It was the
Lord of Glory that was crucified. (1 Cor. ii. 8.) And indeed, it
is unintelligible how the blood of a creature should make any
proper atonement or expiation for sin, as before intimated. This
again is another of those arguments, or considerations, which at
ἐνιαυτόν. 4 "᾿Αδύνατον yap αἷμα ταύρων καὶ τράγων ἀφαιρεῖν ἁμαρτίας. * " Διὸ
> , 3 Ἁ 4 \ Ν ’ > 9 ,
εἰσερχόμενος eis τὸν κόσμον λέγει, Προσφορὰν καὶ θυσίαν οὐκ ἠθέλη-
σας, σῶμα δὲ κατηρτίσω μοι δ ὁλοκαυτώματα καὶ περὶ ἁμαρτίας
once insinuate both the truth of our doctrine and the importance
of it. However, if Scripture otherwise testifieth that Christ is
properly God, and the same Scriptures elsewhere, independently
of our present argument, declare that Christ has atoned for us,
then, from these two propositions put together, results this third,
—that a divine Person has satisfied for us. Consequently, whoso-
ever impugns the Divinity of Christ, justly so called, does at the
same time impugn the true notion of the satisfaction made by
Him. Dr. Waterland (on the Doctrine of the Trinity, v. p. 38).
5. εἰσερχόμενος els τὸν κόσμον} coming into the world, at His
Incarnation. See i. 6.
5—1. θυσίαν---τὸ θέλημά gov) From Ps. xl. 6—8, almost
verbatim from LXX.
5. σῶμα δὲ κατηρτίσω poi] So LXX. The Hebrew is
Ὗ Oy Oy (azenaim carithalli), Thou hast opened mine ears;
literally, ears hast thou digged, or hollowed out, for me.
The metaphor has sometimes been supposed to be drawn
from boring the ear of a servant with an ewl, in token of per-
petual subjection. (Exod. xxi.6.) So Bp. Pearson (on the Creed,
Art. ii. p. 230). Joseph Mede (Works, p. 896).
But it is, probably, to be deduced from the act of removing all
obstructions from the ears, and unstopping the ears of the deaf
(Isa. xxxv. 5), and of communicating the grace of attention, in-
telligence, and obedience. .
The best illustration of this passage as applied to Christ is
supplied by the prophet Isaiah (1. 4—4i). Christ describing the
complete subjection of His human body to the will of His Father,
there says, ‘‘ The Lord God wakeneth mine ear to hear, as the
learned. The Lord God hath opened mine ear; and I was not
rebellious, neither turned away back. I gave my back to the
smiters, and my cheeks to them that plucked off the hair; I
hid not my face from shame and spitting.” Cp. Stnert, pp.
250. 448.
But it may be asked, How is it that St. Paul expresses the
words of the Psalmist, Mine ears Thou hast opened, by the Greek
words σῶμα κατηρτίσω pot?
The answer is, —
(1) He found this reading in the Septuagint, the Authorized
Greek Version made by Jews, and used by them. The Jews
were familiar with this rendering, and might have excepted
against any other from him. See above, Introduction to this
Epistle, p. 365.
(2) Although this rendering is not a literal one, yet it is
@ very just and appropriate Paraphrase. And it is to be borne
in mind, that Expository Paraphrases, rather than /i/eral Ver-
sions, were familiar and congenial to the Jews. They had their
Chaldee Targums, and the Septuagint Version was their Greek
Targum. It was purposely designed to explain the idioms of
the Hebrew text, often obscure to Greek readers, and to render
them more intelligible to them by paraphrastic interpretations.
It ought to be regarded in this light by us, if we are to appreciate
the Septuagint aright.
The sense and voice of the verb κατηρτίσω, as used here, is
to be carefully noticed. Καταρτίζω signifies to train, to disci-
pline, and to instruct, to mould and prepare. See Ps, xvii. 36;
Ixxix. 16. Luke vi. 40. Heb. xiii. 21. In the N. T. it also
means to repair, reclaim, restore. (Matt. iv. 21. Gal. vi. I.)
The middle voice καταρτίζομαι is used here, and it signifies
to train or prepare for oneself. Thus κατηρτίσω αἶνον, thou
hast prepared praise for thyself. (Ps. viii. 3. See Matt. xxi. 16.)
And here σῶμα κατηρτίσω means, Thou didet train my body for
Thyself; Thou bast disciplined my body for Thy service.
This sense is expressive of Christ’s complete Obedience in
His Human Body, as represented by the prophet Isaiah (1. 4, 5).
And this paraphrase might well be accepted by St. Paul from
the hands of the Hellenistic Jews, who made the Septuagint
Version, as a suitable explanation of the meaning of the words,
My ears Thou hast opened, which mean, Thou hast made me
subject and obedient to Thyself.
If we may venture to use the expression, our Blessed Lord’s
Obedience to His heavenly Father was so perfect, that in His
Human Body He may be said to have been ali Ear.
How far it may be right to presume, that the authors of the
Septuagint Version,—a Version prepared by the ancient people
HEBREWS X. 7—12.
401
οὐκ εὐδόκησας. 7 rére εἶπον, Ἰδοὺ, ἥκω, ἐν κεφαλίδι βιβλίου γέ-
Ν > aA a aA ε a Q θέλ , 8" ,
γραπται περὶ ἐμοῦ, τοῦ ποιῆσαι, ὁ Θεὸς, τὸ θέλημά σου. ὃ ᾽᾿Ανώ-
τερον λέγων, Ὅτι θυσίας καὶ προσφορὰς καὶ ὁλοκαυτώματα καὶ
ν, ε , 3 3 ὑδὲ ὑδό 4 S ok ,
περὶ ἁμαρτίας οὐκ ἠθέλησας, οὐδὲ εὐδόκησας, αἵτινες κατὰ τὸν νόμον
, 9 , ἊΨ 3 ὃ AY ν a a Ν θέλ , <
προσφέρονται, 9 τότε εἴρηκεν, ᾿Ιδοὺ, ἥκω τοῦ ποιῆσαι τὸ θέλημά σου
ἀναιρεῖ τὸ πρῶτον ἵνα τὸ δεύτερον στήσῃ"
42
ἐν ᾧ θελήματι ἡγιασμώνοι ach. 9.1,
ἐσμὲν διὰ τῆς προσφορᾶς τοῦ σώματος ᾿Ιησοῦ Χριστοῦ ἐφάπαξ.
" Καὶ πᾶς μὲν ἱερεὺς ἕστηκε καθ᾽ ἡμέραν λειτουργῶν, καὶ τὰς αὐτὰς πολλάκις
προσφέρων θυσίας, αἵτινες οὐδέποτε δύνανται περιελεῖν ἁμαρτίας" 12" οὗτος δὲ ο οι. 5. 1.
μίαν ὑπὲρ ἁμαρτιῶν προσενέγκας θυσίαν εἰς τὸ διηνεκὲς ἐκάθισεν ἐν δεξιᾷ τοῦ
of God for the future use of the Christian Church, and employed
by the Holy Ghost in numberless passages of the New Testa-
ment (ss the present Epistle shows), had been gnided by the
Holy Spirit Himself, to express His own meaning by paraphrastic
expressions, which might afterwards be adopted by Him in dic-
tating the New Testament, is a very interesting and important
question, which deserves more careful consideration than it has
ever yet received, or is likely to receive, until we have been
enabled to understand and to appreciate more justly the Septua-
gint Version, which stands pre-eminent and alone among all Ver-
sions of the Old Testament, as having been consecrated by the
use of the Holy Ghost Himself iu writing the New.
In the mean time we may here adopt the words of a learned
and wise Theologian of our own :—I am not of their opinion, who
think that the writers of the New Testament, who were inspired
by the Holy Ghost, and almost always quote the New Testament
in the words of the Septuagint, are in need of an apology,—that
is too feeble a word. But my judgment rather is, that we ought
to examine whether the Hebrew Text may not bear the Inter-
pretation which they have given it, in order that the sense of the
Old Testament may be more rightly understood, and the autho-
rity of the New may be more clearly confirmed. Bp. Pearson
(Preef. Par. in LXX, reprinted by Arcddn. Churion in his Minor
Works, p. 265).
6. περὶ ἁμαρτίας) on account of sin. Cp. Rom. viii. 3. Winer,
. 366.
P. ,
— οὐκ εὐδόκησας: Τλοιι hadst no pleasure in. The verb is
found with an accusative, as here, in LXX, Gen. xxxiii. 10, et
m.
an ἐν κεφαλίδι} im the roll. Kegadls properly signifies cornu,
the end of the cylindrical stick, round which the Volume, m2
(megiliah), was rolled. The megiliah itself, or roll, is sometimes
rendered by κεφαλὶς, its most conspicuous part. (Ezek. ii. 9;
iti, 1—3.) Cp. Welstein, Liinem.
It has been asked, In what portion of what book is this
written ?
The word κεφαλὲς, used for megillah, supplies the answer to
this question.
The decree of God, that Christ should come to do His will,
is not declared in this or that part only, but in the Volume itself
taken asa whole and rolled up together; but to be afterwards
unfolded in Christ. See Cyril and others in Ps. xl. and Theo-
phylact here.
8. θυσίας καὶ xpoopopds] So A, C, D*, Lachm., Fisch.,
Bleek, Liin.— Elz. has θυσίαν καὶ προσφοράν.
10. διὰ τῆς xpoopopas] by means of the offering of the one
sacrifice of the body of Jesus Christ once for all. Not as was
the case with the Jewish Sacrifices, which were repeated daily ;
this sacrifice was offered once for all. Cicumen.
11. ἱερεύς] A, C have ἀρχιερεὺς, so Lachm., Liinem., not Tisch.
12. οὗτος δὲ (δ. A, C, D*, E; Elz. has αὐτὸς) κιτ.λ.} but
this man having offered one Sacrifice for sins for ever, sat down
at the right hand of God.
The words els τὸ διηνεκὲς signify for ever, that is, available
for ever. See above on vii. 3, μένει ἱερεὺς els τὸ διηνεκὲς, and
cp.x. 14. This phrase (els τὰ διηνεκὲς) occurs in three other
places in this Epistle, the two just cited, and χ. 1. And in all
these cases it is to be construed with the verb preceding, and not
(as is done by some expositors) with what follows. Cp. Theopyl.,
who says, “ Christ offered one Sacrifice for our sins, namely, His
own body; ἃ sacrifice which is sufficient for us for ever’’ (els
τὸ Binvexts), 80 that we need no other sacrifice.
And so Chrys., ἅπαξ προσηνέχθη, καὶ eis τὸ ἀεὶ ἤρκεσε, and
80 (Ξευπιεη., eis τὸ διηνεκὲς ἀρκοῦσαν. So Valck.,
Βδλνιε, Lachm.
It is obviously inconsistent with grammatical rules, to inter-
pret the Apostle’s words as meaning “having offered one per-
petual sacrifice.”
Vou. 11.—Parr IIT.
ch, 1. 3, 13,
a
(1) Observe the contrast between ἔστηκε, stands, said of
the Jewish Priests, v. 11, and the aorist, ἐκάθισε, sale down, said
of Christ, and declaring His dignity and continuance, sovereignty
and judicature. Theophyl., cumen. Bp. Pearson, Art. iv. p. 622.
(2) The second contrast is between the same sacrifices
offered gften by the Levitical Priests, and the one Sucrifice
offered once for ail by Christ.
The statement of the Apostle here is of great importance
in reference to the true nature of the solemn work performed
in the Holy Eucharist.
St. Paul declares that Christ offered one Sacrifice for ever—
once for all, υ. 10.
He proves the insufficiency of the Levitical sacrifices, from
the fact, that the same sacrifice was often repeated under the
Law. See ix. 25; x. 3, 2.
If, therefore, it were true, that the Sacrifice of Christ can
be repeated, it is evident that the Sacrifice of Christ could not be,
what the Apostle affirms it is, a sufficient sacrifice for the sins of
the whole world.
His argument is conclusive against the notion, that the Sacri-
fice made by Christ upon the Cross may be repeated. Such a
view of that Sacrifice les it to the level of the Levitical
sacrifices, which, as St. Paul teaches, were superseded by it.
St. Paul’s doctrine appears to be no less cogent against the
tenet of others, that Christ’s one Sacrifice is still continued in.
the Holy Eucharist; and that the Holy Eucharist is iteelf a
“ Sacrifice identical with the Sacrifice offered on the Cross.”’
Se. Paul says that Christ “ Aas offered one Sacrifice for ever,””
that is, one Sacrifice available for ever—as the Ancient Ex-~
positors interpret the word. He does not say, that He offered
one Sacrifice. A: past act cannot be perpetual. But
Christ Aas offered a Sacrifice available in perpetuity. He says
that Christ Aas done this, and that after He had done it, He took
His seat (ἐκάθισεν) at the right band of God.
If it were true, that the Sacrifice of the Cross is continued in
the Holy Eucharist, and that the Holy Eucharist itself is a Sacrifice
identical with the Sacrifice on the Cross, then, since the Sacrifice
of Christ is inseparable from His sufferings, Christ’s sufferings
must still be continued. Then Christ is “crucified afresh” in
the Holy Eucharist. Such language as this has even been.
adopted by some who hold this tenet; and they do not scruple
to say, that the same Jesus Christ Who died upon the Cross “ is
again immolated on our Altars.” ‘The Sacrifice which He
offered on the Cross is every day repeated on our Altars.” (See
the evidence of this, cited in Notes at Paris, p. 72.)
This proposition is contrary to St. Paul’s teaching, who
rejects the notion of Christ offering Himself often; for then He
would have often suffered; but now once for all He hath been
manifested to abolish Sin by the Sacrifice of Himself; and after
He has accomplished this one Sacrifice, He has taken His seat at
the Right Hand of God. See ix. 25.
Indeed. this proposition seems even to come under the fear-
ful condemnation pronounced by the Apostle on those who.
“crucify Christ afresh,’ after the Crucifixion on Calvary, and
who “ put Him again to open shame.” (Heb. vi. 6.)
The doctrine of the Apostle on this subject is thns ex.
pounded by ancient Authors ;
He consecrated Wine for ἃ memorial of Himself. Tertullian
(de Anima, 17).
The Eucharist is the memorial, in which a remembrance
is made of the Passion which the Son of God has endured for
acre Justin Martyr (c. Tryphon. c. 117. See also
c. 70).
Similarly the Eucharist is called an act done “in commemo-
rationem Domini” several times by St. Cyprian, Ep. 63, ad
Cecilium. ΦῈ
402 HEBREWS X. 13—16.
tPt10.1. Θεοῦ, δ ἰτὸ λοιπὸν ἐκδεχόμενος ἕως τεθῶσιν οἱ ἐχθροὶ αὐτοῦ ὑποπό-
5 .
1Cor. 15.25. διον τῶν ποδῶν αὐτοῦ" | μιᾷ γὰρ προσφορᾷ τετελείωκεν εἰς τὸ διηνεκὲς
AY ε ,
Jer.31.31,&. τοὺς ἁγιαζομένους.
fiom. 11:27: ΟΣ πὶ ν᾿ κα voy a . 9 Se ΩΝ ον» , les 45
ch. 8. 8. Μαρτυρεῖ δὲ ἡμῖν καὶ τὸ Πνεῦμα τὸ ἅγιον" pera yap τὸ εἰρηκέναι, 15 5 Αὕτη
After having done all other things, Christ having auspiciously | fice, p. 112, ed. 1740, Vol. vii. p. 849; viii. p. 161. Bfede on the
made a marvellous Sacrifice and special immolation to the Father, | Christian Sacrifice, p. 355—379. Nelson's Life of Bull, p. 414.
offered it up for the salvation of us all; and He commanded us to | Blunt on the Kerly Fathers, Series ii. Lect. xii. The Bp. of
offer a commemoration thereof continually, instead of a sacrifice | St. Andrew's learned and valuable ‘Notes to assist toward
to God. We have received a command to execute on the Holy | forming a right judgment on the Eucharistic Controversy,” Perth,
Table the commemoration of this one Sacrifice, by means of the | 1858. Fragmenta S. Irenai, ed. Pfaffii, Lug. Bat. 1743, with
symbols of His Body and of His saving Blood, according to the | the Editor’s Dissertations, see pp. 128. 183.
Laws of the New Testament. We offer the incense spoken of by
the Prophet (Mal. i. 11). In every place incense shall be offered On the whole, we may affirm on the authority of Holy
unto My Name, and a pure offering, saith the Lord of Hosts. | Writ,—
We offer sacrifice and incense, because, according to the mys- (1) That in the Holy Communion we make a solemn re-
teries delivered us by Christ, we perform the Remembrance of | cordation (ἀνάμνησιν) of Christ, according to His own command
the Great Sacrifice, and present our Eucharistic sacrifice of thanks- | (Luke xxii. 19. 1 Cor. xi. 24), and show the Lord’s Death
giving (προσκομίζομεν εὐχαριστίαν) for our salvation with holy (τὸν θάνατον τοῦ Kuplov καταγγέλλομεν») till He come (1 Cor.
hymns and prayers to God; as also in that we are there conse- | xi. 25, 26).
crating ourselves wholly in body and soul, as a sacrifice, dedi- (2) thereto we come together in order fo break bread
cating ourselves to Him and to His High Priest the Word. | (see on Acts xx. 7), and in the bread then broken we have a
Eusebius (Demonst. Evang. i. 10). visible representation of Christ’s body broken for us on the
In the holy oblation and participation of the body and blood | Cross (Luke xxii. 19. 30. 1 Cor. xi. 24), and given to us to be
of Christ, Christians celebrate a memory of the same Sacrifice | our living bread, the bread of life, the bread of heaven, the bread
that has been accomplished, “ peracti ejusdem sacrificii memo- | of God. (John vi. 35. 58.)
riam celebrant.’’ Augustine (c. Faustum, xx. 18). (8) That the Holy Eucharist is the Communion of the
Was not Christ offered once in Himself? And yet He is | Body of Christ and of the Blood of Christ. (1 Cor. x. 16.)
offered in the Sacrament daily. Nor does any one say what is (4) That it was instituted for the purpose of conveying
false in saying that He is so offered. For unless Sacraments | remission of sins to us (Matt. xxvi. 28), and that pardon is
bore a resemblance to the things of which they are Sacraments, | actually dispensed and applied therein to each individual who
they would not be Sacraments. But from this resemblance they | comes thereto with the requisite dispositions of Repentance,
have the names of the things themselves. Augustine (Ep. 23, | Faith, and Love. (1 Cor. xi. 28.)
ad Bonifac. Serm. 220). (5) That thereby we dwell in Christ, and Christ in us (John
The awful Mystery of the Lord’s Body, which is celebrated | vi. 56), and that therein Christ gives us His own most blessed
by us, is not the offering of different sacrifices, but it is the | Body and Blood, which are meat indeed and drink indeed; and
commemoration of the Sacrifice which has been offered up once | puts into our hands a pledge and earnest, as well as a mean and
for all (τῆς ἅπαξ xpovernveypévns θυσίας dvyduynois). Eulogius, | instrument, of a glorious Resurrection of our bodies at the last
Archbishop of Alexandria (c. Novatianos, lib. ii. Bibl. Phot. 280). | Day, and of eternal Jjfe, both to our souls and bodies. (John vi.
The Jewish sacrifices were to be offered continually on | 54. 56.
account of their insufficiency. But (it may be said) do not we (6) That therein we are knit together as fellow members of
Christians offer daily? Yes, we do offer, but this we do, making | the Body of Christ; for we are eli partakers of that one bread.
& commemoration of Christ’s death. And this is one sacrifice, | (1 Cor. x. 17.)
and-not many. How, you may ask, is it one sacrifice, and not (7) That in it we make a devout oblation and sacrifice of
many? Because it was once offered. ... Our High Priest is He | ourselves, and present our souls and bodies a living sacrifice
Who offered the Sacrifice which cleanses us; that Sacrifice we | (Rom. xii. 1), which is our rational scorship (λατρεία), and offer
offer even now, that which was then offered, and is unconsumed. | an eucharistic sacrifice of our praise and thanksgiving, and of our
This which we do, is done for a commemoration of what was | alms (Heb. xiii. 15, 16); and, moreover, plead before God the
then done. Chrys. one all-sufficient Sacrifice offered once for all by the outpouring
We do not offer different sacrifices, as the High Priest did, | of the blood of the Son of God, God and Man, on the Cross, and
but always the same. But rather we perform α commemoration | represent and exhibit it by a perpetual commemoration, accord-
of a Sacrifice. Chrysostom here. ing to the Lord’s commandment; and that we receive from Him
The language of Theodoret on this subject may be seen lon and grace, peace, and joy unspeakable in those Holy
above on ch. viii. 4. ysteries, which He has appointed and instituted for the per-
Hence we see that the Fathers applied the word “" ἴο offer’’ | petual conveyance, bestowal, and application of all the benefits of
to the Eucharist as a commemorative sacrifice; and that they | that one Sacrifice offered once for all, to the great and endless
spesk of the Eucharist as a resemblance and a commemoration | comfort of the soul and body of every penitent, devout, faithful,
of the one Sacrifice offered on the Cross. and loving receiver; whom Christ unites therein with Himself
It is certain that a person speaking of a resemblance might | and with God, and makes him an heir of a glorious Immor-
designate it by the name of the thing or person which it re- | tality.
sembles; but he never would designate a person or thing as a Cp. above notes on Jobn vi., and on 1 Cor. v. 7, 8, and
resemblance of himself or of itself. The Fathers might well call | 1 Cor. x. 4, and 16—20, and below, Heb. xiii. 10.
the Eucharist a sacrifice, if they believed that the Eucharist These benefits will amply suffice for the peace, joy, and
represents, and conveys the blessings of, the One Sacrifice offered | assurance of every devout and humble Christian, who will not
on the Cross. But they would never have called it a resemblance | desire to be “‘ wise above what is written,” and will not pry with
of that sacrifice, if they had thought that it was identical with, or | inquisitive and profane curiosity into the inscrutable manner of
a repetition of, that One Sacrifice. Christ’s presence and working in these Holy Mysteries (see on
They would naturally be disposed to speak with fervour | John vi. 25); but will joyfully receive Him into his heart, and
of the transcendent blessednese and glory of these Holy Mys- | will shrink from any thing which might tend to impsir the
teries, in which the Son of God gives Himself to us, and feeds us | transcendent dignity of the one Sacrifice once offered on the
with the food of Immortality. Cross, by reducing it to the low level of the Levitical Sacri-
They had not seen the evils which have arisen since their | fices, whose imperfection was proved by their repetition; and
days, from the proposition, that the Holy Eucharist is a continua- | will not entertain the notion of bringing down the Adorable
tion or a reiteration of the Sacrifice of the Cross. They would, | Saviour from His glorious Throne in Heaven to be sacrificed by
therefore, not be 80 scrupulous in speaking on this subject, as they | human hands, and to suffer again upon earth; nor be persuaded
would be, if they lived now. This is to be borne in mind in | to change that living well-spring of spiritual health and joy,
reading their works. which gushed from the Rock, smitten once for all on Calvary,
The opinions of eminent Anglican Divines on this subject | and is to be drunk with longings and thirstings of the devout
may be seen in Bp. Andrewee (ad Bellarmin. p. 184, and in Acts | souls of all true Israelites, into a stagnant or frozen pool, to
ii, 42, Vol. v. p. 66, and as quoted above on 1 Cor. v. 8). | be viewed by the worshipper from afar, but not to be tasted by
Abp. Laud against Fisher, p. 256, ed. Oxon, 1839. Adbp. Bram- | him, although the Lord said, “ Drink ye all of this.”’ (Matt.
hall, ii. p. 26. Bp. Bull, Answer to Bossuet’s Queries, ii. | xxvi. 27.)
p. 250, ed. Oxon, 1827. Dr. Waterlanc’s Distinctions of Sacri- 15. εἰρηκέναι] SoA, Ο, Ὁ, E. Elz. προειρηκέναι.
i a a sa a ye en re ee a on a τ πον υς, ς ωυοΣυαν ον αν ς Σ ρλρνειιιο, οὐ ερυνῦν αὶ
HEBREWS X. 17---84, ᾿
403
ἡ διαθήκη ἣν διαθήσομαι πρὸς αὐτοὺς μετὰ τὰς ἡμέρας ἐκείνας,
λέγει Κύριος, διδοὺς νόμους μον ἐπὶ καρδίας αὐτῶν, καὶ ἐπὶ τὴν
διάνοιαν αὐτῶν ἐπιγράψω αὐτούς: καὶ τῶν ἁμαρτιῶν αὐτῶν καὶ
aA > A > aA 3 ΝΥ na
TOV ἀνομιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι.
ν ‘ νε ,
ἔτι προσφορὰ περὶ ἁμαρτίας.
19 'Έ χοντες οὖν, ἀδελφοὶ, παῤῥησίαν εἰς τὴν εἴσοδον τῶν ἁγίων ἐν τῷ αἵματι
18 θπου δὲ ἄφεσις τούτων, οὐκ
pyohn 10. 9.
14. 6.
Rom. 5. 2.
Eph. 2. 13, 18.
39 Le) a ld ea εῶν A a A
Ἰησοῦ, * ἣν ἐνεκαίνισεν ἡμῖν ὁδὸν πρόσφατον καὶ ζῶσαν διὰ τοῦ καταπετάσ- 5.12.
ματος, τουτέστι τῆς σαρκὸς αὐτοῦ, 31 ' καὶ ἱερέα μέγαν ἐπὶ τὸν οἶκον τοῦ Θεοῦ,
ch. 4. 14,18.
k. 86. 25.
3: προσερχώμεθα μετὰ ἀληθινῆς καρδίας ἐν πληροφορίᾳ πίστεως, ἐῤῥαντισμένοι, James 1. 16.
τὰς καρδίας ἀπὸ συνειδήσεως πονηρᾶς,
λάμενος, 33
35 ὦ μὴ ἐγκαταλείποντες τὴν ἐπισυναγωγὴν ἑαυτῶν, καθὼς ἔθος τισὶν,
παρακαλοῦντες, καὶ τοσούτῳ μᾶλλον ὅσῳ βλέπετε ἐγγίζουσαν τὴν ἡμέραν.
281 καὶ λελουμένοι τὸ σῶμα ὕδατι
καθαρῷ' κατέχωμεν τὴν ὁμολογίαν τῆς ἐλπίδος ἀκλινῆ, πιστὸς γὰρ ὁ ἐπαγγει- Ἴ Τάδε 5. 2.
καὶ κατανοῶμεν ἀλλήλους εἰς παροξυσμὸν ἀγάπης καὶ καλῶν ἔργων, Bees sis,
1 John 8, 21.
Eph. 8.12.
Cor. 1. 9.
2 ‘ a 15. 80.
ἀλλὰ ch. 6. 4.
2 Ῥεῖ. 2. 20, 21.
1 John 5. 16.
Ezek. 36. 5.
% υΕκουσίως yap ἁμαρτανόντων ἡμῶν μετὰ τὸ λαβεῖν τὴν ἐπίγνωσιν τῆς ζεῖ, 18,
ch. 2. 3.
ἀληθείας, οὐκ ἔτι περὶ ἁμαρτιῶν ἀπολείπεται θυσία, 3 ° φοβερὰ δέ τις ἐκδοχὴ δὰ 7i25o,
κρίσεως, καὶ πυρὸς ζῆλος ἐσθίειν μέλλοντος τοὺς ὑπεναντίους.
33 »᾿Αθετήσας τὶς νόμον Μωῦσέως χωρὶς οἰκτιρμῶν ἐπὶ δυσὶν ἣ τρισὶ μάρ-
Deut. 17. 6.
ἃ 19. 15.
Matt. 18. 16.
John 8. 17.
2Cor. 138. 1.
τυσιν ἀποθνήσκει * " πόσῳ δοκεῖτε χείρονος ἀξιωθήσεται τιμωρίας 6 τὸν Tidy «1 Cor. 11. 29.
τοῦ Θεοῦ καταπατήσας, καὶ τὸ αἷμα τῆς διαθήκης κοινὸν ἡγησάμενος ἐν
oe Hott. 53. 85,98.
ῳ gon Caras
hil. 1. 29, 80.
ἡγιάσθη, καὶ τὸ Πνεῦμα τῆς χάριτος ἐνυβρίσας ; ™* Οἴδαμεν γὰρ τὸν εἰπόντα, col.2 1.
Phil. 1.7.
at
"Epol ἐκδίκησις, ἐγὼ ἀνταποδώσω, λέγει Κύριος: καὶ πάλιν, Κρινεῖ Ἐς".
Κύριος τὸν λαὸν αὐτοῦ.
51 φοβερὸν τὸ ἐμπεσεῖν εἰς χεῖρας Θεοῦ ζῶντος.
Matt. 5. 13.
32 *"AvapyrjoKerOe δὲ tas πρότερον ἡμέρας, ἐν als φωτισθέντες πολλὴν ἴκο 12. 88.
ἄθλησιν ὑπεμείνατε παθημάτων, ' τοῦτο μὲν ὀνειδισμοῖς τε καὶ θλίψεσι θεατρε- {tness, 2. 14
Tim. 6. 19.
lel Lol 1
ζόμενοι, τοῦτο δὲ κοινωνοὶ τῶν οὕτως ἀναστρεφομένων γενηθέντες" ** καὶ γὰρ Jamer'l.2.
16. τὴν διάνοιαν͵)]͵ So A, C, D*, Lachm., Bleek, Liinemann.
Elz. has τῶν διανοιῶν.
20. ty ἐνεκαίνισεν x.7.A.] an entrance which He newly dedi-
cated for us,a fresh and everliving way through the veil, that is,
Hie flesh.
The verb ἐγκαινίζω (see ix. 18) continues happily the idea
of newnese and dedication, and derives a special interest from the
word ᾿Εγκαίνια, as used by the Jews. See on John x. 22.
Also the word πρόσφατος seems pu ly chosen as being
properly applied to a victim newly killed. (Homer, lhiad. xxiv.
757, and Wetstein here. Passow in υ. Lobeck, Phryn. p. 374.)
The new sacrifice of Christ, the One Victim typified by all
victims, opened the new entrance to the true Holy of Holies.
The Veil hanging between the Divine Presence and Throne
in the Holy of Holies was a figure of Christ’s Human Nature,
veiling the Godhead; and when that Veil of the body of the
Second Adam was rent on the Cross by His Death, then the ob-
struction which was placed between God and man, by the Old
Adam, was removed, and the new and living Way was opened into
the Heavenly Oracle. See Chrys.
81. And having a great High Priest over the House of
God, let ue draw near with a true heart in full assurance
of faith, having our hearis sprinkled from an evil conscience,
and our bodies washed (λελουμένοι) with pure water. Let us
hold fast the profession of our faith.
In these few words are pointed out
(lt) The meritorious cause of our Justification, expressed by
the sprinkling, viz. with the blood of Christ, in allusion to the
blood of the ancient sacrifices.
(2) The instrumental mean of conveyance, namely, Bap-
tiem, expressed by the washing of our bodies.
(3) The instrumental mean of reception on our part, ex-
pressed by the word Faith.
(4) The merits of Christ applied in Baptism by the Spirit,
and received by a lively faith, and effecting our Justification for
the time being. See above, Introduction to the Epistle to the
Romans, pp. 198, 199.
I know not whether the Apostle’s here laying so much stress
upon our bodies being washed with pure water, might not, among
several other similar considerations drawn from the New Testa-
ment, lead the early Fathers into a thought which they had, and
which has not been so commonly observed, namely, that the
water in Bapliem secured, as it were, or sealed the body to a
happy Resurrection, while the Spirit more immediately secured
the soul; and s0 the whole man was understood to be spiritually
cleansed, and accepted of God, in and by Baptism. “" Corpora
enim nostra per lavacrum, illam que est ad incorruptionem uni-
tatem acceperunt; anime autem per Spiritum ; unde et utraque
necessaria, cim utraque proficiunt ad vitam Dei,” &c. Jrenaus,
lib. i. c. 17, p. 208, ed. Bened. Compare Tertullian, de Bap-
tismo, c. 4, p. 225; De Anima, c. 40, p. 294. Cyril Hierosol.
Catech. iii. p. 41. Nazianzen, Orat. xl. p. 641. Hilariue, in
Matt. p. 660, ed. Bened. Greg. Nyssenus, Orat. de Bapt.
Christi, p. 369. Cyril Alex. in Joann. lib. ii. p. 147. Ammo-
nius, in Catena in Joann. p. 89. Damascen. de Fid. Orthodox&,
lib. iv. c. 9, p. 260. They had also the like thought with respect
to the elements of the other sacrament, as appointed by God for
insuring to the body a happy resurrection along with the soul.
Dr. Waterland on Justification, Vol. ix. p. 440. See above on
1 Cor. x. 16—20.
25. τὴν ἐπισυναγωγήν] the gathering of ourselves together in
the public assemblies of the Church. Cp. Schottgen, p. 982.
Do not omit through fear this public profession of your faith; do
not forfeit the means of grace, and of mutual edification, which
are bestowed by the Ministry of the Word and Sacraments on
those who are “gathered together’ in Christ’s Name, like the
Eagles of the Gospel, “ gathered together ’’ to the Body of Christ,
slain for them, and giving them life and glory.
On this remarkable word ἐπισυναγωγὴ, see note on Matt.
xxiv. 28. Luke xvii. 37; and on 2 Thess. ii. 1, which will suggest
many reflections with regard to it.
26. ‘Exovolws ‘y. ἁμαρτανόντων] See above on vi. 4—7; and
Aug. ad Rom. § 15, Vol. iii. p. 2650; and Sanderson, νυ. 331;
and cp. νυ. 89, as to the doctrine of “‘ Final Perseverance.”
28.) See Deut. xvii. 6, LXX.
30.] See Deut. xxzxii. 35, 36,
32—34.] See Bp. Sanderson, Serm. i. p. 411. On the per.
secutions of the Jewish Christians, see 1 Thess. ii. 14, 15.
38. Gearp:(duevor] See 1 Cor. iv. 9.
3F2
404 ᾿
HEBREWS Χ. 35—39. XI. 1, 2.
a ig , N “ e AY a ¢£ ? ea 4 a
τοῖς δεσμίοις συνεπαθήσατε, καὶ τὴν ἁρπαγὴν τῶν ὑπαρχόντων ὑμῶν μετὰ χαρᾶς
προσεδέξασθε, γινώσκοντες ἔχειν ἑαυτοῖς κρείττονα ὕπαρξιν καὶ μένουσαν.
35 * Μὴ ἀποβάλητε οὖν τὴν παῤῥησίαν ὑμῶν, ἥτις ἔχει μεγάλην μισθαποδο--
x Matt. 10. 82.
yLukesi.19. σίαν" ©) ὑπομονῆς γὰρ ἔχετε χρείαν, ἵνα τὸ θέλημα τοῦ Θεοῦ ποιήσαντες κομί-
2 Hab 5. 3,4 σησθε τὴν ἐπαγγελίαν. 51 "Ἔτι γὰρ μικρὸν ὅσον ὅσον 6 ἐρχόμενος ἥξει,
, ὦ. ἢ. > Lal ε , o> ’ x x ε
Luke 18.8, καὶ οὐ χρονιεῖ. 88 Ὃ δὲ δίκαιος ἐκ πίστεως ζήσεται καὶ ἐὰν ὑπο-
Gal. 3.11 Η > 9 nae ΄ ᾿ os
Gal, δ. 11. σ ΤΕ ΛΉΤΑΙ; οὐκ εὐδοκεῖ ἡ ψυχή μου ἐν αὐτῷ ; ,
2 Pet. 38. Ἡμεῖς δὲ οὐκ ἐσμὲν ὑποστολῆς εἰς ἀπώλειαν, ἀλλὰ πίστεως εἰς περιποίησιν
ψυχῆς.
a Rom. 8. 24, 25.
2 Cor. 4, 18.
XI. 1 "Ἔστι δὲ πίστις ἐλπιζομένων ὑπόστασις, πραγμάτων ἔλεγχος οὐ βλε-
πομένων'" 3 ἐν ταύτῃ γὰρ ἐμαρτυρήθησαν οἱ πρεσβύτεροι.
84. δεσμίοι5] prisoners. So A, D* (Β and C are defective
here), and several Cursives, and the Vulgate, Syriac, Arabic,
Coptic, Armenian Versions; and Chrys., Theodoret, in their
commentaries ; and Valck., Griesb., Lach., Scholz., Bleek, Tisch.,
Tiinemann. Elz. has δεσμοῖς μου, my bonds. Cp. xiii. 3.
‘Though δεσμίοις is in all probability the true reading, yet it
is very likely that in commemorating their affection and succour
to those who were in bonds for Christ, the Apostle intends to in-
clude a grateful tribute of acknowledgment for their kindness to
himself, who had lately been a bondsman of Christ for four years,
two at Ceesarea, and two at Rome. The word δέσμιος, applied to
St. Paul in Acts xxiii. 18; xxv. 14. 27; xxviii. 17, is so used by
himself, Philem. 1. 9. Epb. iii. 1; iv. 1. 2 Tim. i. 8.
— ¢avrois] for yourselves. Elz. prefixes ἐν, which is not in
D, E, I, K, and is rejected by Griesb., Scholz., Tisch.
After ιν Elz. adds ἐν οὐρανοῖς, which is not in A, D*,
nor in the Vulgate, Coptic, Athiopic Versions, and appears to be
only an explanatory gloss, but would scarcely have been corrected
a copyist.
736.) Mie Bp. Sanderson, i. 203. 209.
87. ὅσον ὅσον) how little, how little. Isa. xxvi. 20, LXX.
Cp. Aristoph. Vesp. 213.
88.) Hab. ii. 3,4, LXX. On the text, ὁ δίκαιος ἐκ πίστεως
Choera:, the key-note of St. Paul’s three Epistles to the Galatians,
Romans, and Hebrews, see above on Gal. iii. 11, 12, and Gal. vi.
11, and Iniroduction to this Epistle, above, p. 368.
After δίκαιος, A, N* add μου, which is received by Lack.
and Tisch., not by Delitz. D* has μου after πίστεως, but μου is
not in D***, E, I, K, N**. Inasmuch as you is found (either
after δίκαιος or after πίστεω:) in the Manuscripts of the Sep-
tuagint, it does not seem 30 probable that the copyists would
have omitted it, as that they would have inserted it.
— ἐὰν ὑποστείληται, οὐκ εὐδοκεῖ ἡ ψυχή μου ἂν αὐτῷ) So the
words stand in the Septuagint, where the Original has Behold,
τὴεν (uplah); His soud (the soul of God) ie not content, or
pleased, in him.
But what is the meaning of the word nippy (uplah) ?
The roat substantive ophal signifies a Aill, or a tower. (Isa.
xxxii. 14. Mic. iv. 8. 2 Chron. xxvii. 3. Neh. iii. 27.) Hence
the word uplah (the form of which is matter of controversy,
whether it is to be considered as a verb, adjective, or substantive)
is employed to signify a proud presumptuous reliance on self, and
a departure from God, aid rebellion against Him. See Numb.
xiv. 44, where the word is rendered by παραβιασάμενοι in LXX,
and by presumed in our Version.
Cp. Deut. i. 48, where LXX has also παραβιασάμενοι.
The act of defection, described in Numb. xiv. 44 (the only
lace besides Hab. ii. 4 where the word occurs), seems to offer the
exposition of its sense.
The question is, whether the Greek words ὑποστέλλομαι and
érooroA?) can bear this sense ὃ
The proper meaning of ὑποστέλλομαι is to ehorten sail, or
to reef sail, with a view of declining or avoiding a danger. Hence
it came to signify the act of shunning, of separating oneself from
any object or person. See above on Gal. ii. 12. This act may
proceed either from fear, hatred, or pride. Cp. 2 Thess. iii. 6,
and the passages from Philo quoted by Loesner here, and on
Acts xx. 20. The main idea is that of separation.
The words, therefore, ἐὰν ὑποστείληται, as used by the
LXX, and by St. Paul, mean, If he separate himself from Me,
instead of relying on Me by faith; for the Just shall live by faith
in Me, and not by reliance on himself, which is shown by his act
of defection. Behold that man is lifted up by pride, and has set
Aimse(f against Me; and I have no pleasure in him.
But we (says the Apostle) are not of defection, unto per-
dition ; but we are of faith, to the saving of the soul.
It is evident from this text, that he who has once been ac-
counted just by God may separate himself, and may forfeit God’s
favour, and incur perdition. See on vi. 4, and 1 Cor. x. 12.
2 Pet. ii. 21; and Bp. Sanderson, v. p. 330; Bp. Pearson, Pref.
ad LXX, Minor Works, ii. p. 262--- 264, and the Expositors of
the XVith Article of the Church of England.
Indeed, it would seem that the Apostle, who (it will be ob-
served) hag inverted the order of the two clauses as they stand in
Hab. ii. 4, has done so with the purpose of rendering them more
instructive, in the first place, to the Hebrew Christians, by re-
minding them that though ¢hey themselves had once been élumi-
nated (v. 32; cp. vi. 4 and following verses), and therefore bad
been accounted jus? in the sight of God, yet, unless they hold
their profession firm, and without wavering (see v. 2331), they
may fail of salvation; and for the sake of inculcating on all men
the salutary lessons of godly fear, and watchfulness, and patient
perseverance unto the end, by this serious warning, that they who
have once been justified “ may fall finally and totally” from the
faith.
The above exposition is confirmed by a passage in the an-
cient Epistle ascribed to S. Barnabas, where it is said, c. 4, “ Ye
ought not to withdraw yourselves separately as if ye were jus-
tified, but ye ought to come together, and consider, what is most
conducive and profitable to the whole body of the faithful. For
‘woe to them that are wise in their own eyes, and prudent in
their own sight’’’ (Isa. τ. 21). Let us become spiritual; let ua
be a Temple perfect to God.
Cu. XI. 1. Ἔστι δὲ πίστις κιτι Having declared the sin
and penalty of falling away from the , and the blessedness
of Faith, he takes up that word (in the usual manner of St. Paul,
see on vi. 20), and proceeds to expatiate upon it. He declares
that the true object of Faith is Carnist; and that it is not to be
imagined that His Gospel (as the Jews pretended) is a novel re-
ligion, at variance with the Law of Moses, but, on the contrary,
that the Fathers under the Law, and before the Law, believed in
Him; and were thus consoled under affliction, and were justified
and saved by God, and thus became Ensamples to us.
He thus accomplishes a double purpose. He displays the
power of Faith, and that it was able to do, what the Law could not
do; and he shows the Hebrew Christians that in believing in
Christ they could not be rightly charged by the Jews with
abandoning the Faith of their Fathers; and, in a sublime strain
of heavenly eloquence, he comforts them under their afflictions,
and exhorts them to patience, by showing what their Fathers were
empowered to do by Faith in Christ not then come; and excites
them to consider what they themselves may do, and ought to do,
by Faith in the same Christ, Who bas now been clearly revealed.
Cp. Theodoret, and Cyril Hieros. Catech. p. 72, on the nature of
Faith; aud see below, v. 33.
On the accent of ἔστι, see Kilhner, i. p. 72.
— ὑπόστασις firm trust in. See iii. 14.
— ἔλεγχος) conviction; the mental state of being convinced
of their reality.
2. ἐν ταύτῃ ydp] for in and by this. A proof that Faith looks
to unseen things. For the Fathers, who died long ago, before
the revelation of the Object of their Faith, were affested as just
by God, because they lived in and by Faith.
The preposition signifies something more than that being ἐπ
ἃ state of faith they were attested; it means that they were
attested on that account. See this use of ἐν in 1 Cor. xi.
22,
HEBREWS ΧΙ. 3—12.
405
δ» Tigre νοοῦμεν κατηρτίσθαι τοὺς αἰῶνας ῥήματι Θεοῦ, εἰς τὸ μὴ ἐκ φαινο- b Gen. 1.1.
μένων τὰ βλεπόμενα γενονέναι.
Ps. 383. 6.
Rom. 4. 17.
2 Pet. 8. 5.
4° Πίστει πλείονα θυσίαν "ABedX παρὰ Κάϊν προσήνεγκε τῷ Θεῷ, Sv ἧς ἐμαρ- « θεν. 4.4, 10.
Matt. 23. 35.
τυρήθη εἶναι δίκαιος, μαρτυροῦντος ἐπὶ τοῖς δώροις αὐτοῦ τοῦ Θεοῦ: καὶ Sy ch 12%
αὐτῆς ἀποθανὼν ἔτι λαλεῖ.
ὃ ἃ Πίστει ᾿Ενὼχ μετετέθη τοῦ μὴ ἰδεῖν θάνατον, καὶ οὐχ ηὑρίσ κετο, «ἃ σεν. 5.:4.
Ecclus. 44. 16.
διότι μετέθηκεν αὐτὸν ὁ Θεὸς, πρὸ γὰρ τῆς μεταθέσεως αὐτοῦ μεμαρ- 99. 1.
τύρηται εὐηρεστηκέναι τῷ Θεῷ.
6 Ν δὲ , ἀδ a > aA A x 8 a Q
Χωρὶς δὲ πίστεως ἀδύνατον εὐαρεστῆσαι: πιστεῦσαι yap δεῖ τὸν προσερ-
χόμενον τῷ Θεῷ ὅτι ἔστι, καὶ τοῖς ἐκζητοῦσιν αὐτὸν μισθαποδότης γίγνεται.
1. Πίστει χρηματισθεὶς Νῶε περὶ τῶν μηδέπω βλεπομένων εὐλαβηθεὶς κατ- -.:π.6. 15.
εἐσκεύασε κιβωτὸν εἰς σωτηρίαν τοῦ οἴκον αὐτοῦ, δι’ ἧς κατέκρινε τὸν κόσμον, Bom δ. 35.
καὶ τῆς κατὰ πίστιν δικαιοσύνης ἐγένετο κληρονόμος.
8 Πίστει καλούμενος ᾿Αβραὰμ ὑπήκουσεν ἐξελθεῖν εἰς τὸν τόπον, ὃν ἤμελλε 165. 12. 1, 4
λαμβάνειν εἰς κληρονομίαν, καὶ ἐξῆλθε μὴ ἐπιστάμενος ποῦ ἔρχεται. 9 Πίστει
ap. mpovop. ε μὴ μενος ποῦ ἔρχ ΐ
3 ‘ A Lad ε 9 Ὁ
παρῴκησεν εἰς τὴν γὴν τῆς ἐπαγγελίας ὡς ἀλλοτρίαν, ἐν σκηναῖς κατοικήσας
μετὰ ᾿Ισαὰκ καὶ ᾿Ιακὼβ τῶν συγκληρονόμων τῆς ἐπαγγελίας τῆς αὐτῆς, 10 κ ἐξ- ον 5.
, x ν᾿ δ , ν , ΄ Ν Ν e & 13. 14.
εδέχετο γὰρ THY τοὺς θεμελίους ἔχουσαν πόλιν, ἧς τεχνίτης καὶ δημιουργὸς ὁ Kev.2i-2.
Θεός.
ἘΠ" Πίστει καὶ αὐτὴ Σάῤῥα δύναμιν εἰς καταβολὴν σπέρματος ἔλαβε,
παρὰ καιρὸν ἡλικίας ἔτεκεν, ἐπεὶ πιστὸν ἡγήσατο τὸν ἐπαγγειλάμενον.
Acts 7. 2.
gch. 3. 4.
Ἢ Gen, 17.19.
\ &21,
και Luke 1. 36.
om. 4. 19.
121 Διὸ Gen. 15.5.
ἃ 22. 17,
καὶ ἀφ᾽ ἑνὸς ἐγεννήθησαν, καὶ ταῦτα νενεκρωμένου, καθὼς τὰ ἄστρα τοῦ Rom. 4.18
3. τοὺς αἰῶνας} the worlds (i. 3).
— τὰ βλεπόμενα] A, D*, E* have τὸ βλεπόμενον, which has
been approved by Lach., Bleek, Tisch., De Wette, Liinemann,
Delitz., and may, perhaps, be the true reading; but compare
2 Cor. iv. 18.
No mortal eye saw God making the world; He did not
make it by the hand, but by His word. And Faith teaches us
that God, Who has existed from eternity, made it out of nothing.
Theodoret.
4. ἔτι λαλεῖ] he yet speaketh; he lives and preaches by bis
death the blessedness of faith, and doctrine of a future Resurrection.
The first blood which was shed on the Earth was that of Abel,
and it was shed by Cain. He, whose offering “ pleased God,’’
was slain by his brother, whose offering was not accepted by God.
Thus the first Death that happened in the World proclaims the
certainty of a Resurrection and Judgment to come, and of future
rewards to the righteous. Thus Abel’s blood cries from the
ground (Gen. iv. 10). Cp. below, xii. 24.
See Chrys. and Theophyl., who says that λαλεῖται is the
reading of some MSS., but is not approved by him. Λαλεῖ is in
A and some Cursives, and in many of the Fathers; and is received
by Scholz., Lachm., Tisch., Bleek, Bloomf., Liinem., Delitz.
Elz. has λαλεῖται, with Ὁ, E, I, K.
5.] With this and the following verses the reader may compare
the similar treatment of the subject by S. Clement, the fellow-
labourer of St. Paul (Phil. iv. 3), in his Epistle to the Corinthians,
ο. 9—12, ᾿Ενὼχ δίκαιος εὑρεθεὶς μετετέθη... . Νῶε... κόσμῳ
ἐκήρυξεν... ᾿Αβραὰμ ὃ φίλος προσαγορευθεὶς «.7.A. The use
made of this Epistle by S. Clement is an important testimony to
its authority, and to the reverence in which it was then held in
the Western Church. Cp.i. 3, and Introduction above, p. 357, 8.
- Ἐνώχ] Enoch, the seventh from Adam, taken from this
world to Rest, and a type of the heavenly sabbath, or Rest, that
remaineth to the people of God (iv. 9). The language of the
Author here is from the Septuagint Version, Gen. v. 22. 24.
— τοῦ μὴ ἰδεῖν θάνατον) in order that he might not see death,
The purpose of God in translating him is thus declared. Cp.
Luke ii. 26. Liinemann.
6. ἔστι) He existe; not ἐστί, There is a contrast here be-
tween the words for: and γίγνεται. God always exists, and He
becomes a Rewarder of those who seek Him out.
7. εὐλαβηθείς) having been inspired with godly fear by the
χρηματισμός. Cp. v.7. Acts xxiii. 10. On εὐλάβεια, see v. 7.
— κατέκρινε τὸν κόσμον] condemned the world: “ compa-
ratione melioris ejus fidei et facti’’ (Primasiua). Noah, by his
faith, proved them to be deserving of punishment, in that they
would not believe that the flood would come, although they saw
him building the Ark for 120 years, and heard his preaching.
Primasius, Theophyl.
— δικαιοσύνης) of righteousness. Noah is the “γέ person
that is called δίκαιος in the Old Testament. Gen. vi. 9. PaAilo,
i. p. 532.
" Πίστει καλούμενος See Clem. Rom. i. 10. A, D prefix-6
to καλούμενος, and A, D* omit τὸν before τόπον, and so Lach.,
Liinem.
9. παρῴκησεν} sojourned as a stranger. Cp. Luke xxiv. 18.
Acts vii. 6. 29. Eph. ii. 19. 1 Pet. ii. 11.
— ἐν σκηναῖς] in tents—not houses.
10. ἐξεδέχετο---πόλιν] He looked (not for an earthly but) for
the heavenly city, which Aath the glorious and immoveable foun.
dations. Ps. Ixxxvii. 1. Rev. xxi. 14—20. Observe the articles.
He looked for the only city that hath the foundation that
cannot be moved. A strong contrast to the éente in which they
dwelt as strangers and sojourners, and which they were ever
moving from place to place.
11. καὶ αὑτὴ Σάῤῥα] even Sara herself, who was before in-
credulous. (Gen. xviii. 12.) Sara is presented as a pattern of re-
pentance to the Hebrew Christians, who had fallen into unbelief.
Chrys.
we, καταβολὴν σπέρματος] Ad immissionem seminis virilis
in ejus uterum; hoc est, eo fine ut foctum gigneret, vel, ut ait
Theophylactus, ἐνεδυναμώθη els τὸ ὑποδέξασθαι καὶ κρατῆσαι τὸ
καταβληθὲν εἰς αὐτὴν σπέρμα τοῦ ᾿Αβραάμ. Haud aliter
Gicumenius. Locutiones καταβάλλειν σπέρμα, καταβολὴ σπέρ-
ματος proprie et solennes sunt physicorum de hao re disserentium,
uti liquidd apparet ex scriptis Galeni, Hippocratis, alioramque
artis medendi peritorum, ἃ Wetsterio ad hunc locum citatorum
p. 425, aded ut nonnultoram recentiorum criticorum interpretatio
supervacanea sit, els καταβολὴν σπέρματος contra usum loquendi
communen, ‘ad familia fundamenta jacienda ’ reddentium.
Hic igitar piis omnibus, qui has res debitd reverentid con-
templantur, subit animadvertendum, Deum esse Qui claudit ute-
rum et aperit (Gen. xx. 18; xxx. 22), Deum ease, Qui dat
benedictiones uteri (xlix. 25), et liberoe esse donum εἰ heredi-
tatem que venit ἃ Domino. Ps. cxxvii. 3.
The word ἔτεκεν, after καιρὸν, bas been expunged by some as
a gloss; but, it seems, without adequate reason.
12.] Some Editors read ἐγενήθησαν for ἐγεννήθησαν, on in-
sufficient authority, and to the weakening of the sense. Fiz. has
ὡσεὶ before ἄμμος, but the reading in the text has more evidence
in its favour, and is received by Griesb., Scholz., Lach., Liin.,
Tisch.
13* Κατὰ πίστιν ἀπέθανον οὗτοι πάντες, μὴ λαβόντες τὰς ἐπαγγελίας, ἀλλὰ
κρείττονος ὀρέγονται, τουτέστιν ἐπουρανίον.
17™ Πίστει προσενήνοχεν ᾿Αβραὰμ τὸν ᾿Ισαὰκ πειραζόμενος, καὶ τὸν povo-
18 5 πρὸς ὃν ἐλαλήθη, Ὅτι ἐν
406 HEBREWS ΧΙ. 13—21.
οὐρανοῦ τῷ πλήθει, καὶ ὡς ἡ ἄμμος ἡ παρὰ τὸ χεῖλος τῆς θαλάσσης ἡ avapib-
μητος.
k Gen. 38. 4
Rent ik “ῥῥωθ. ὑτὰς ἰδό \ 2 , Ye ia 9 , ‘
nen 2915 πόῤῥωθεν αὐτὰς ἰδόντες, καὶ ἀσπασάμενοι, καὶ ὁμολογήσαντες ὅτι ξένοι καὶ
Sohn 8.33. παρεπίδημοί εἶσιν ἐπὶ τῆς γῆς = οἵ γὰρ τοιαῦτα λέγοντες ἐμφανίζουσιν ὅτι
πατρίδα ἐπιζητοῦσι. > Καὶ εἰ μὲν ἐκείνης ἐμνημόνευον ἀφ᾽ ἧς ἐξέβησαν, εἶχον
Ls , . 161... ‘
mate #2 32 53 Ἁ meng ἀνακαμψοι > ee e δὲ A δ 3 a“ tL el e ’ AY
Arete: Διὸ οὐκ ἐπαισχύνεται αὐτοὺς 6 Θεὸς Θεὸς ἐπικαλεῖσθαι αὐτῶν" ἡτοίμασε yap
αὐτοῖς πόλιν.
m Gen. 22, 2, &.
ee co ΠΕ
EAE pot gooodhepe ὁ rds πουλί oaBekdporos, δ σι by Duby, “Ore &
areal Ἰσαὰκ κληθήσεταί σοι σπέρμα, ἰὼ λογισάμενος ὅτι καὶ ἐκ νεκρῶν ἐγεί-
ρειν δυνατὸς ὁ Θεὸς, ὅθεν αὐτὸν καὶ ἐν παραβολῇ ἐκομίσατο.
o Gen. 27. 27, 29.
Pea 48. 5, 15,
6, 20.
& 47. 31. 4 δῶν ΔΝ
προσεκνυνήσεν ἔπι ΤΟ ἄκρον
18. Κατὰ πίστιν ἀπέθανον these not only lived, but died, not
according to the present world (κατ᾽ αἰῶνα τοῦτον), through which
ey as strangers, but according to Faith, which sees
what is invisible and future, and lives in and by that spiritual
sight.
ἘΣ ἰδόντε"] Elz. adds καὶ πεισθέντες, but against the best
authorities,
— ἀσπασάμενοι] having saluted them; having hailed or greeted
them from afar, as a friend does to a distant friend, with whom
he cannot have nearer intercourse. ‘Otho protendens manus
adorare vulgum, jacere oscula” (Tacit. Hist. i. 36). ‘‘ Blan-
daque devexe jactaret basia rhedee " (Juvenal, iv.118). ““ Jactat
basia Tibicen” (Phedr. 87). This salutation, when addressed
to Princes, was called ‘labratum,’ ἀσπαστικὸν βασιλέως. See
Ouzel and others on Minuc. Felix, p. 14.
There may also be a reference here to the act of προσκύνησις,
as an act of reverence paid to sacred objects. See Minue. Feliz,
p. 12, ed. Ouzel, ‘‘ Ceecilius, simulacro Serapidis denotato, manum
ort admovens osculum labiis pressit.’’ And compare Job xxxi.
26—28. Ps. ii. 12. 1 Kings xix. 8.
Or the image may be from the ice of mariners home-
ward bound recognizing and saluting from a distance the promon-
tories and features of a beloved land. Chrys., Estius, Tyench.
15. eéBnoay]) So A, D*, E*, Lach. Tisch.—Elz. has
“ἐξῆλθον.
1%. προσενήνοχεν) has offered. Observe the perfect tense. He
has done it, in will and in God’s sight, although it was πού really
effected. God here describes the act as done by Abraham because
He knows that it would have been done by him, if He Himself
had not interfered to prevent it.
— πειραζόμενος) being tried; not as if God did not know
what he was. It is well said by Clement of Rome, that ἐπεί-
pacey ὁ Θεὸς τὸν ᾿Αβραὰμ, οὐκ ἀγνοῶν τίς ἦν, ἀλλ᾽ ἵνα τοῖς μετὰ
ταῦτα δείξῃ, καὶ μὴ τοιοῦτον, καὶ διεγείρῃ εἰς μίμησιν τῆς
ἐκείνου πίστεως καὶ ὑπομονῆε, καὶ πείσῃ καὶ τέκνων στοργῆς ἀμε-
λεῖν, πρὸς ἐκπλήρωσιν θείον προστάγματος (Clement R. Frag. 2).
— προσέφερεν) was offering up visibly. Hence St. James
speaks of the act as done, ii. 21; and so Clement R. 10, προσ-
ἤνεγκεν αὐτὸν θυσίαν.
18. πρὸς ὃν} fo whom, i.e. to Abraham; not “ concerning
whom "᾿ (Isaac).
19. ὅθεν αὐτὸν καὶ ἐν παραβολῇ ἐκομίσατο) whence he received
Aim back even also in α parable. Observe the conjunction καί.
The eense is, Abraham not only received back his son Isaac,
whom in wil? he had already offered (see v. 17); but, as an ad-
ditional reward for his faith, he received him also in and
with a parable, or likeness of some other great recovery, none
other than the Resurrection of the Son of Abraham, Christ, in
‘Whom all Abraham’s seed are blessed, typified by this resto-
ration of Isaac from the dead. Then, in faith, Abraham pro-
phesied and said, The Lord will provide for Himself a Lamé for a
burnt offering (Gen. xxii. 8); then, in faith, he called the name
of the place Jehovah Jireh (v. 14); then in faith, he saw the day
of Christ, and was glad (John viii. 56). Therefore he then re-
ceived something more t Isaac from the dead. He saw in
him a parable, a figurative vision of Christ given up by His
Father to death, and raised by Him from the dead. Theodoret.
309 ὁ Πίστει καὶ περὶ μελλόντων εὐλόγησεν ᾿Ισαὰκ τὸν ᾿Ιακὼβ καὶ τὸν ᾿Ησαῦ.
31» Πίστει ᾿Ιακὼβ ἀποθνήσκων ἕκαστον τῶν υἱῶν ᾿Ιωσὴφ εὐλόγησε καὶ
τῆς ῥάβδον αὐτοῦ.
Cp. Chrys., GEcumen., Theophyl., Primasius. See above on
Gal. iii. 6, and Delitz. here.
Isaac was sacrificed and yet lived, to show that Christ should
truly die and truly live again. In Abraham’s intention, Isaac
died; indeed, the Apostle does not hesitate to say that Abraham
offered him up. In his expectation (v. 19) he was to rise from
the dead; and therefore, being spared, was received by
Abraham as from the dead. And all this was transacted, in order
to presignify that the only Son of God was really and truly to be
sacrificed and die, and after death to be raised to life. And thus
the Resurrection of the Messiah was represented in a Parable.
Cp. Bp. Pearson, Art. v. p. 476, who quotes Gregory Nyssen in
Resur. Orat. i. p. 383. “Ideo immolatus Isaac non est, quis Re-
surrectio Filio Dei servata est.” (Prosper.)
The interpretations of some learned modern Expositors (e. g.
Liinemann), that παραβολὴ here means a afake, or deposit, which
is risked for a greater sum, or with great peril and daring, are
inconsistent with the common usage of the New Testament,
where παραβολὴ occurs often, and only in the sense of a likeness,
and were unknown to Christian Antiquity, and are inadmissible.
The sense in which the Author of this Epistle uses the word wapa-
βολὴ above, ix. 9, is the best exponent of his meaning here.
31. ἕκαστον τ. vidv] Ephraim and Manasseb. (Gen. xlviii. 3.
5—16. 20.) Some ancient writers suppose a symbolical act in
ne crossing of the hands of the Patriarch in this act of bene-
iction.
— προσεκύνησεν) worshipped God; in thankfulness for the
past, and beholding in faith the blessings which hereafter would
vouchsafed to his seed.
There is no ground for the supposition, that the Patriarch
Jacob did obeisance to Joseph, his son, and much less to his staff,
88 8 type of some other person. Indeed, it is expressly recorded
that Joseph bowed down before Jacob in Gen. xlviii. 12; and the
word there used to describe Joseph’s action at that time is προσ-
εκύνησεν in LXX. See also next note.
Ψ ἐπὶ τὸ ἄκρον τῆς ῥάβδον αὑτοῦ] leaning on the top of his
staff.
This was done by Jacob, when he had made Joseph swear
that he would not bury him in Egypt, but in the burying-place of
his fathers at Machpelah. Gen. xlvii. 31.
The Hebrew text here, as now printed, relates that Jacob
worshipped towards the head of his bed, my tetrtr (al rosh
hammitiah).
The rendering of the LXX, adopted by the Apostle here,
enables us to understand aright the original Hebrew, and ap;
to show that it ought to be pointed rme97 (Aammatteh), and not
ipa] (hammiliah), and that the true meaning is (as the LXX
and the Apostle expound it), ‘he strengthened himself upon his
staff, and so, leaning forward, worshipped God.’ And so Augus-
tine, in Genesim. Yet this text has been emp! as ap
argument for the worship of images. See 4 Lapide here. Cp.
Surenhus. p. 646. Schottgen, p. 986.
The Septuagint Translators have κλίνην, bed, in Gen. xlviii.
2; and their translation, ῥάβδος, in Gen. xlvii. 31, to which the
Apostle here refers, is entitled to more attention on that account.
Other Expositors have supposed, that the Septuagint Trans-
lators mistook the Hebrew Original; but it is more likely that
HEBREWS ΧΙ. 22.---89.
407
2 « Πίστει Iwo τελευτῶν περὶ τῆς ἐξόδον τῶν νἱῶν ᾿Ισραὴλ ἐμνημόνευσε, « Gen. 50. 3.
καὶ περὶ τῶν ὀστέων αὐτοῦ ἐνετείλατο.
35: Πίστει Μωῦσῆς γεννηθεὶς ἐκρύβη τρίμηνον ὑπὸ τῶν πατέρων αὐτοῦ, διότι 1 Exo. 1.16.
εἶδον ἀστεῖον τὸ παιδίον, καὶ οὐκ ἐφοβήθησαν τὸ διάταγμα τοῦ βασιλέως, 47%.
3. * Πίστει Μωσῆς, μέγας γενόμενος, ἠρνήσατο λέγεσθαι vids θυγατρὸς Φαραὼ, " Ἐποὰ. 2. 10, 11.
35 μᾶλλον ἑλόμενος συγκακουχεῖσθαι τῷ λαῷ τοῦ Θεοῦ, ἢ πρόσκαιρον ἔχειν
ἁμαρτίας ἀπόλαυσιν' * μείζονα πλοῦτον ἡγησάμενος τῶν Αἰγύπτου θησαυρῶν
τὸν ὀνειδισμὸν τοῦ Χριστοῦ: ἀπέβλεπε γὰρ εἰς τὴν μισθαποδοσίαν. ™ ' Πίστει t Exod. 10. 28,29.
κατέλιπεν Αἴγυπτον μὴ φοβηθεὶς τὸν θυμὸν τοῦ βασιλέως, τὸν yap ἀόρατον ὡς 5 "5
2. 81, &e.
17, δο.
εκ 2 , 28 u mi , N , y oA , A
ὁρῶν ἐκαρτέρησε. tore. πεποίηκε τὸ πάσχα καὶ τὴν πρόσχυσιν τοῦ κυ Exod. 12. 5,80.
αἵματος, ἵνα μὴ 6 ὀλοθρεύων τὰ πρωτότοκα θίγῃ αὐτῶν. 39 " Πίστει διέβησαν x ΕΒχοά.νι.21,52,
τὴν ᾿Ερυθρὰν θάλασσαν ὡς διὰ ξηρᾶς γῆς" ἧς πεῖραν λαβόντες οἱ Αἰγύπτιοι
κατεπόθησαν.
Jude 4.6.
ὃ νυ Πίστει τὰ τείχη Ἱεριχὼ ἔπεσε κυκλωθέντα ἐπὶ ἑπτὰ ἡμέρας. 81 " Πίστει ΠΧ ᾿ a.
‘PaaB ἡ πόρνη οὐ συναπώλετο τοῖς ἀπειθήσασι, δεξαμένη τοὺς κατασκόπους 1 κα... 30.
μετ᾽ εἰρήνης.
y Jos. 6. 20.
z Jos. 2.1,
& 6. 28.
James 2, 25.
13. 24.
12. 17, &e.
& 13. 14. & 17. 45.
b Jude 14, 6.
52 * Kai τί ἔτι λέγω ; ἐπιλείψει γάρ με διηγούμενον ὁ χρόνος περὶ Γεδεὼν καὶ isan 1
Δ & 10.19. & 12, 29.
Βαρὰκ, Σαμψὼν καὶ ᾿Ιεφθάε, Aavid re καὶ Σαμονὴλ καὶ τῶν προφητῶν, * ° ot dan. 6.22
there is an error in the present Masoretic pointe of the word
rroon, than in the Greek text cited by St. Paul.
The staff of Jacob might well be mentioned, as suggestive of
God’s mercies to him, according to the Patriarch’s own words,
With my staff 1 passed over Jordan, and now I am become two
bands (Gen. xxxii. 10). Besides, the staff is the scriptural cha-
racteristic of travel. Hence the Israelites were commanded by
God to eat the Passover with their loins girded, and their shoes
on their feet, and their s¢aff in their hand, (Exod. xii. 11.) And
this introduction of the staff into the scene of the Patriarch’s last
charge concerning himself, and the removal of his own body after
its mortal pilgrimage to repose in the promised land, the type of
heaven, may be designed to remind the reader that even in his
old age he was still a pilgrim, and was travelling onward from
the Egypt of this world to his heavenly rest. It is doubtful, also,
whether an Eastern bed could be properly described, in the
modern sense of the words, as having a head.
The two incidents recorded in the Book of Genesis (xlvii.
27—31, and xlviii. 3), as interpreted by the LXX, appear to re-
resent a gradual decline and decrepitude. In the former, the
atriarch is represented as leaning on his δία; in the latter he is
laid upon his bed. In both, he shows his faith in the promises of
God. In the former, he provides for his own burial in Canaan;
in the latter, he blesses the sons of Joseph. St. Paul inverts the
order of the incidents, and dwells more upon the latter, because
it was more relevant to his purpose, as declaring the Patriarch’s
hope and trust in blessings to come, and as intimately connected
with τις similar command which he next recounts from Joseph
himself.
22. περὶ τῶν ὀστέων} concerning hie bones, which were taken
out of Egypt, and buried at Sychem. See on Acts vii. 16.
This command concerning his bones, was an evidence of his
faith in God’s promise, that the seed of Abraham would go out
of Egypt, and return to Canaan. Theophyl.
It was also a prophecy of a future resurrection, and a pre-
announcement of the repose of the body to be glorified hereafter
in the heavenly Canaan.
28. ἀστεῖον τὸ παιδίον) that the child was fair, viz. Moses,
who refused to be called the child of Pharaoh’s daughter.
Compare the words of St. Stephen concerning the same per-
son, Acts vii. 21, 22,
The Speech of St. Stephen before the Hebrew Sanhedrim at
Jerusalem seems to have been in the mind of the Author of this
Epistle, and its thoughts and even its phrases are reproduced
here. Cp. Acts vii. 2, 3—5. 16. 20, 21. 53. Heb. xi. 8, 9.
nae ts 22—24.
t was very natural, that 8. Paul, especially, writing to the
Hebrews at Jerusalem, and speaking to them as he does here, of
those who had died in faith, as Martyrs for the truth, should
bethink himself of the first Martyr, and of the speech which he
had heard him speak there, and should be desirous of giving
weight to his last words. Cp. Acts xxii. 20.
20. ὀνειδισμὸν τοῦ Χριστοῦ] the reproach of Christ; the re-
proach borne by Moses looking in faith to Christ and to His
Cross. See above on ix. 19; and below, xiii. 13.
28. πεποίηκε] has celebrated. See Matt. xxvi. 18, ποιῶ τὸ
πάσχα. Cp. Winer, § 40, p. 244.
29. iis] land. Omitted by Eiz., but found in A, D*, E, and
giving force to the sense as a contrast to θάλασσαν, sea; and re-
ceived by Lack., Bleek, Tisch.
81. ἡ πόρνη] the harlot; emphatic. She who once had been
so, but had been reclaimed from her evil life. Cp. Matt. xxvi. 6,
Σίμωνος τοῦ λεπροῦ, that Simon who was well known to have
once been a leper, and had been δ
So Rahab. And she by repentance and faith became a pat-
tern to sinners; and by God’s grace, she was received into co-
venant with Him, and was made an ancestress of Christ Himself.
She was a monument of His Love to the world, and a figure of
the Church recovered from Heathenism and espoused to Christ.
See note above on Matt. i. 5. Cp. James ii. 25, ‘PaaS ἡ πόρνη
ὑποδεξαμένη robs ἀγγέλους, and Clement, i. 12, διὰ πίστιν
ἐσώθη Ῥαὰβ ἡ πόρνη. Here is an appeal ‘ad verecundiam,’ and
the moral is, Let it not be true of you Hebrews, that “the harlots
and publicans go into the kingdom of God before you/”’ Matt.
xxi. 31, 32.
In connexion with the history of Rahab, it may be observed,
that many Fathers, dating from 8. Clement (i. 12),—viz. Justin
Martyr, Ireneus, Origen, Ambrose, Jerome, and Theodoret
here,—regard her scarlet thread as typical of Christ’s blood. Thus
S. Clement says that the spies προσέθεντο αὐτῇ σημεῖον, ὅπως
κρεμάσῃ ex τοῦ οἴκον αὑτῆς κόκκινον, πρόδηλον ποιοῦντες ὅτι διὰ
τοῦ αἵματος: τοῦ Κυρίου λύτρωσις ἔσται πᾶσι τοῖς πιστεύουσι.
82. ἐπιλείψει γάρ με διηγούμενον ὃ χρόνο] So Philo Judeus
(de Somn. p. 1116, p), Ἐπιλείψει με ἡ ἡμέρα τὰς διαφορὰς
τοῦ ἀνθρωπείου βίον διεξιόντα. Loesner (p. 445).
— Γεδεὼν---«ῷοαμψὼν καὶ ᾿Ιεφθάε) Elz. has Γεδεὼν Βαράκ re
καὶ Σαμψὼν καὶ Ἰεφθάε. Some have supposed a chronological
em! ment here, inasmuch as Barak was before Gideon, and
Jephthah before Sameon.
But the names are arranged in pairs; and so stand in the
Syriac, Ethiopic, and Arabie Versions. The Vulgate omits the
copulas. And A omits the second and third καί. A and D®
read καὶ Bapdx. D, E, I, K have καὶ before "lep6de.
On the whole the sense seems to be,—The necessary time
will fail me in speaking of Gideon and also of Barak (who was
before him, but deserves also to be celebrated), of Samson, and
also of Jephthah (who preceded him in time, but ought not to be
forgotten), of David and also of Samuel, who was his senior, but
deserves to be celebrated.
In each of these pairs, there is, as it were, an act of retro-
gression from the principal person mentioned, to another person
who resembled him, or was connected with him, and ought not
to be forgotten.
Such a mode of speech is peculiarly natural to persons who
are compelled to hurry onward, for lack of time, and yet look
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HEBREWS XI. 34—40. XII. 1.
διὰ πίστεως κατηγωνίσαντο βασιλείας, εἰργάσαντο δικαιοσύνην, ἐπέτυχον ἐπαγ-
- γελιῶν, ἔφραξαν στόματα λεόντων, ὃ' "ἔσβεσαν δύναμιν πυρὸς, ἔφυγον στόματα.
΄, ᾽ a] >. 2 ΄, , > \ 2 ,
μαχαίρας, ἐνεδυναμώθησαν ἀπὸ ἀσθενείας, ἐγενήθησαν ἰσχυροὶ ἐν πολέμῳ,
παρεμβολὰς ἔκλιναν ἀλλοτρίων" %
κροὺς αὐτῶν" ἄλλοι δὲ ἐτυμπανίσθησαν οὐ προσδεξάμενοι τὴν ἀπολύτρωσν, ἵνα
κρείττονος ἀναστάσεως τύχωσιν" ὅ5 " ἕτεροι δὲ ἐμπαιγμῶν καὶ μαστίγων πεῖραν
ἔλαβον, ἔτι δὲ δεσμῶν καὶ φυλακῆς" ὅ1 ' ἐλιθάσθησαν, ἐπρίσθησαν, ἐπειράσ-
. 3 , , 3 4, Lal aA > > ’ ,
θησαν, ἐν φόνῳ: μαχαίρας ἀπέθανον" περιῆλθον ἐν μηλωταῖς, ἐν αἰγείοις δέρμα-
ow, ὑστερούμενοι, θλιβόμενοι, κακουχούμενοι, ὅ8 ὧν οὐκ ἦν ἄξιος ὁ κόσμος, ἐν
ἐρημίαις πλανώμενοι καὶ ὄρεσι, καὶ σπηλαίοις καὶ ταῖς ὀπαῖς τῆς γῆς.
89 ε Καὶ οὗτοι πάντες μαρτυρηθῶντες διὰ τῆς πίστεως οὐκ ἐκομίσαντο τὴν
ἐπαγγελίαν" 40 τοῦ Θεοῦ περὶ ἡμῶν κρεῖττόν τι προβλεψαμένον, ἵνα μὴ χωρὶς
ἃ ἔλαβον γυναῖκες ἐξ ἀναστάσεως τοὺς νε-
XII. 1" Τοιγαροῦν καὶ ἡμεῖς τοσοῦτον ἔχοντες περικείμενον ἡμῖν νέφος
μαρτύρων, ὄγκον ἀποθέμενοι πάντα, καὶ τὴν εὐπερίστατον ἁμαρτίαν, δι᾿ ὑπο-
ae back on those objects which they are obliged to leave
ind.
88. εἰργάσαντο δικαιοσύνην) they wrought rightecusness,—a
proof that the faith of which the Apostle is here speaking is the
same kind of Faith as that inculcated by St. James, the Bishop
of Jerusalem, in his Epistle to the Jews of the dispersion.
The Faith on which St. Paul here lays special stress, is an
operative Faith. Certainly this is no proot (as has been alleged
by some) that this Epistle was not written by the author of the
Epistles to the Romans and Galatians. Indeed, his language
here is a natural corollary and necessary supplement to those two
Epistles. And it is in perfect unison with the warnings and ex-
hortations which were given in the /afer Epistles of the Apostle,
written nearly at the same time as ¢his Epistle,—namely, in the
Pastoral Epistles, which were rendered specially necessary by the
Jewish Antinomianism of this time.
See above, the Iniroduction to the Epistle to the Romans,
p. 200—203, and p. 366—368, and below, Introduction to the
Pastoral Epistles.
At the same time, the Apostle has taken good care in this
Epistle to contrast the Justification by an operative Faith in
Christ, of which he is here speaking, with that Justification
which many of the Jews sought to establish for themselves, and
against which he had contended in the Epistles to the Galatians
and Romans, by the deeds or ceremonies of the Mosaic Law.
See xiii. 10, and the whole of chapters vii.— x.
Gideon, Barak, Samson. Some of these were
not exempt from failings and sins. True; but this is not the
question to be considered here. Were they not also distin-
guished by Faith? He is not writing a history of their lives,
but is reciting the triumphs of their Faith. Theophyl.
— Uppatay στόματα λεόντων] stopped the mouths of lions, as
Samson did, Judges xiv. 6; David, 1 Sam. xvii. 34; and
Daniel, Dan. vi. 22.
84. ἔσβεσαν δύναμιν πυρός] quenched the violence of fire, as
Shadrach, Meshach, and Abednego. (Dan. iii. 20—27.) In this
and the preceding verse the Apostle happily combines two cases
of Martyrdom for the worship of God, from the same book of the
Old Testament, the Book of Daniel; the first, the example of
Daniel himself, preferring to encounter death from the lions
rather than forego his private prayers to God, in obedience to
the King’s command; the second, the example of the three
children choosing the fiery furnace rather than pay to the Golden
Image, which the King had set up, that public homage which is
due to God alone. The former was ready to die rather than omit
the worship of Him Who is True; the latter would sooner perish
than worship what is false. Two striking examples for the He-
brews at that time. See above, x. 24. They are happily united
in the two Proper Lessons of the Nineteenth Sunday after Trinity.
— παρεμβολάς] armies here, as often in LXX, as well as
camps. Cp. xiii. 11.13. Rev. xx. 9. Acts xxi. 34.
ΠΝ γυναῖκες} women; e.g. the widow of ϑαγερία from Elijah
(1 Kings xvii. 23) ; the Shunamite from Elisha (2 Kings iv. 36).
— ἐτυμπανίσθησαν) were beaten to death. See the authori-
ties in Suicer (Thesaur. in v. p. 1327—35), where is an elaborate
diesertation on the word; the sense of which appears to be, to
stretch and suspend the body on a rack, and then to beat it to
death by repeated strokes of wooden instruments loaden with
brass or leaden balls covered with leather; like the action of beat-
ing adrum (τύμπανον). Cp. 2 Macc. vi. 28. Hence it was used
in a more general sense for any violent torture.
— κρείττονος ἀναστάσεως) a betler resurrection of the body
than that restoration of it to life in this world, which was offered
them, if they recanted, after their condemnation to death. They
might have risen again to life in this world, after their sentence
of death; but they died with joy, in order that they might rise
again in glory to life eternal. So Primasius and others.
Or, as some interpret the passage, a better resurrection than
that of the two children just mentioned as restored to life in this
world by the two Prophets. Theophyl.
81. ἐλιθάσθησαν) were stoned, as Naboth, 1 Kings xxi. 13;
Zachariah, son of Jehoiadah, 2 Chron. xxiv. 20—22. Matt.
xxiii. 82. Here is a comfortable assurance in reading their his-
tory. They died as Martyrs here, and will have their reward
hereafter.
— ἐπρίσθησαν were sawn asunder, as Isaiah by order of
king Manasseh, according to the Jewish tradition. Schiotigen
(p. 987). Justin M. (c. Trypho. 120). Tertullian (Scorpiac. 8.
de Patient. 13). Delitz. (p. 589).
— ἐπειράσθησαν} were tempted by Satan, and by allurements
of pleasure and profit from persons in worldly power, as the
Prophet of Judab was tempted by Jeroboam (1 Kings xiii. 7);
perhaps the most trying form of Martyrdom, and requiring the
most courage and faith.
This specification of temptation to apostasy from Chriat would
have a special pertinency to the case of the Hebrew Christians,
and is very appropriate here. The word ἐπειράσθησαν has been
rejected by some Editors, but is in Ὁ", and is quoted by Origen ;
and might easily have been absorbed by ἐπρίσθησαν ; and is re-
ceived by 7¥sch. in his last edition.
— ἐν μηλωταῖς] in sheepskins, as some of the Prophets. (Zech.
xiii. 4.) See Clem. Rom. i. 17, who applies the words to Elijah,
Elisha, and Ezekiel.
Ca. XII. 1. Τοιγαροῦν----μαρτύρων] Cp. Clement. R. i. 19.
es the word νέφος, nimbus, for πλῆθος, multitude, see Wetst.,
The picture seems to be drawn from the immense multi-
tades of spectators which the Apostle had seen witnessing the
races in the Stadium at Corinth, or in the Circus at Rome.
“‘Totam hodié Romam Circus capit.”” (Juvenal.) Such a com-
parison is a favourite one with St. Paul. See on Phil. iii. 14.
— εὐπερίστατον ἁμαρτία» that sin which most readily besets
us, and, as it were, begirds us. The word εὐπερίστατος is only
found here. Its derivation from Torn: (to place, statuo, not sto)
intimates that it is something readily placed around, so as to
hem in and beset ; and therefore it is rendered circumsfans by
Valg. Cp. στατὸς ἵππος (Hom. Il. v. 506): στατὸν ὕδωρ, stag-
nant water, and (what is very relevant to the Apoatle’s meaning)
στατὸς χιτὼν, 8 long, straight, and ungirdled tunic, ὀρθοστάδιος.
See Passov. Hence Chrys. here well explains the word εὐπερί-
στατος by εὐκόλω: περιισταμένη, and so the Syriac and the
English Authorized Version, ‘ which easily besets us.’ Bp. San-
derson (iv. 60) well renders it ‘ que nos arcté complectitur ;’ fol-
lowing Erasmus, ‘ tenaciter inheerens.’ Let us cast this sin off,
as a garment which encumbers us in our Christian race.
HEBREWS ΧΗ. 2—11.
409
~ fd x , ean 3 A αὖ » a 3 ΣῊΝ Ἀ το pede b1 Cor. 1. 8.
μονῆς τρέχωμεν τὸν προκείμενον ἡμῖν ἀγῶνα, 3 " ἀφορῶντες εἰς τὸν τῆς πίστεως Biers
ἀρχηγὸν καὶ τελειωτὴν ᾿Ιησοῦν, ὃς ἀντὶ τῆς προκειμένης αὐτῷ χαρᾶς ὑπέμεινε
σταυρὸν, αἰσχύνης καταφρονήσας, ἐν δεξιᾷ τε τοῦ θρόνου τοῦ Θεοῦ κεκάθικεν.
δ᾽ Αναλογίσασθε γὰρ τὸν τοιαύτην ὑπομεμενηκότα ὑπὸ τῶν ἁμαρτωλῶν εἰς
Luke 24. 26.
Phil. 2. 8, &e.
1 Pet.1. 11.
ch. 1. 8, 18.
& 2.10. & 8. 1.
αὐτὸν ἀντιλογίαν, ἵνα μὴ κάμητε ταῖς ψυχαῖς ὑμῶν ἐκλνόμενοι.
4 «Οὕπω μέχρις αἵματος ἀντικατέστητε πρὸς τὴν ἁμαρτίαν ἀνταγωνιζόμενοι, 61} Cor. 10. 18.
5
ὁ καὶ ἐκλέλησθε τῆς παρακλήσεως, ἥτις ὑμῖν ws υἱοῖς διαλέγεται, Υἱέ μου,
ἃ Job 5. 17.
Prov. 8. 11, 12
μὴ ὀλιγώρει παιδείας Κυρίου, μηδὲ ἐκλύου ὑπ᾽ αὐτοῦ ἐλεγχόμενο ς" Ἀν. 5.1».
δὸν γὰρ ἀγαπᾷ Κύριος παιδεύει, μαστιγοῖ δὲ πάντα υἱὸν ὃν παρα-
δέχεται. 7" Εἰ παιδείαν ὑπομένετε, ὡς υἱοῖς ὑμῖν προσφέρεται ὁ Θεός" τίς « Deut ss.
Sam.7 14.
γάρ ἐστιν vids, ὃν οὐ παιδεύει πατήρ ; ὃ ΄ Εἰ δὲ χωρίς ἐστε παιδείας, ἧς μέτοχοι Prov. 18. 24.
γεγόνασι πάντες, ἄρα νόθοι ἐστὲ, καὶ οὐχ υἱοί.
f Ps, 78. 1δ.
1 Pet. 5. 9.
98 Εἶτα τοὺς μὲν τῆς σαρκὸς ἡμῶν πατέρας εἴχομεν παιδευτὰς, καὶ éverperd- g Num. 18. 25.
μεθα οὐ πολλῷ μᾶλλον ὑποταγησόμεθα τῷ Πατρὶ τῶν πνευμάτων, καὶ ζήσομεν ;
ε Α “ Ν 237 ε , \ Q ὃ a > aA 3 (ὃ ε δὲ 28 x
ot μὲν yap πρὸς ὀλίγας ἡμέρας κατὰ τὸ δοκοῦν αὐτοῖς ἐπαίδευον' ὁ δὲ ἐπὶ τὸ
10
Eccles. 12.1, 7.
Ina. 57. 16.
Zech. 12. 1.
συμφέρον, eis τὸ μεταλαβεῖν τῆς ἁγιότητος αὐτοῦ.
14 Πᾶσα δὲ παιδεία πρὸς μὲν τὸ παρὸν οὐ δοκεῖ χαρᾶς εἶναι, ἀλλὰ λύπης:
h Isa. 83. 17.
James 8. 18.
ὕστερον δὲ καρπὸν εἰρηνικὸν τοῖς δι᾽ αὐτῆς γεγυμνασμένοις ἀποδίδωσι δικαιο-
σύνης.
The metaphor is from the act of runners laying aside their
outer garments, in order to run with more expedition.
— τρέχωμεν--- ἀγῶνα] let us run the race, A Pauline figure.
See Gal. ii. 2; v.7. Rom. ix. 16. Phil. if. 16.
2. ἀφορῶντε:---- Ἰησοῦν) looking to Jesus. He excites them
to look with the eye of Faith through the Cloud of Human Wit-
nesses, and to see the Sun of Righieousnces standing in splen-
dour and glory at the Right Hand of God.
; The Saints are, as it were, the Cloud of Christ’s Presence,
which are illumined by the beams of His brightness, and by
which He will be surrounded when He comes in His glorious
Majesty to judge the quick and dead.
᾿ On this text see the noble Sermon of Bp. Andrewes (ii. 158) ;
and cp. Bp. Sanderson (i. p. 401; iv. 60).
: — dyrl—yxapas} for the joy that was set before Him, He
endured the cross. The joy which He felt in the prospect of our
Salvation to be effected by His sufferings was His βραβεῖον, or
Prize. Looking to it, He ran His Race, and, having finished His
Course, He has now taken His seat (κεκάθικε), where He is now
-enthroned,—not by the side of some human βραβεὺς, or Arbiter
of the Race, but at the Right Hand of God. Look up to Him,
follow Him.
᾿ ΕἸΣ. has ἐκάθισε: but the reading of the text is far prefer-
able as to sense, and is supported by the best authorities.
3. ΡΝ On this text see Bp. Sanderson’s Sermon
i. p. 401).
( Z Οὕπω μέχρις αἵματος ἀντικατέστητε] Ye did not yet resist
unto blood, as Christ did. Observe the aorist here, ἀντικατέστητε.
Ye did not resist unto blood, as ye might have done on several oc-
-casions at Jerusalem, if ye bad been animated with the courage of
Martyrs ; for instance, in the persecution ἐπὶ Στεφάνῳ (Acts xi. 19.
Cp. xxvi. 10. 1 Thess. ii. 14); and as the Apostle St. James,
the brother of John, did (Acts xii. I, 2); and as the other
St. James, your late Bishop, did very recently. Euseb. ii. 22, 23.
It is the more requisite to bear in mind the tense and the
true rendering of this verb (ἀντικατέστητε), because an argument
has been built by some upon an erroneous rendering of it (‘ye
have not yet resisted unto blood”’), as if it implied that they to
whom the author writes had not been exposed to any sanguinary
persecution ; and that therefore this Epistle could not have been
addressed to the Hebrew Christians of Palestine. -
It is clear from the whole tenour of the sentence, that the
writer is expostulating here with many of those whom he ad-
dresses, for their pusillanimity and lack of zeal, valour, and pati-
ence, in not encountering afflictions for the Faith. Seevv. 5—12:
Ye did not yet resist unto blood (when ye ought to have done
go), and ye have forgotten the exhortation, &c.
δ, 6. Ὑἱέ μου---παραδέχεται] Prov. iii. 11, 12, LXX. "
Rev. iii. 19. Clement R. (i. 56). Augustine (iii. 2641; iv.
265. 381. 1445; v. 333. 460). Bp. Sanderson (i. 417).
. ἢ, τίς γάρ ἐστιν υἱὸς κιτ.λ.} for who is a son, wham his
Vou. II.—Paar III.
Sather chasteneth not? That is,—who is really treated as a son,
if his father denies him that corrective discipline, to which, as a
son, he is entitled from his father 7
This seems to be the true rendering of the words, and not
‘ what son is there?’ The emphatic word is υἱὸς, as opposed to
νόθος. See v. 8.
9. τῷ Πατρὶ τῶν cone) the Father of our spirits, as
istinguished from the fathers of our flesh. God is the Creator
of our bodies, souls, and spirits ; but He is not the Father of the
carnal corruptions of our nature, which we inherit through our
parents from Adam, who are therefore here called πατέρες τῆς
σαρκὸς ἡμῶν, as contrasted with the πνεῦμα, or highest faculty
of man. (1 Thess. v. 23.)
Some early Christian writers supposed that the human spirit
is created ‘ toties quoties’ by God; ὁ. g. Primasius, who says,
“ Corpus nostrum ex semite paterno et materno conficitur, -
anima vero semper ἃ Deo ex nihilo creatur.” But it does not
seem that the Apostle designed to express any opinion here on
the question which afterwards agitated the Church in the contro.
versies between the Advocates of Creationism and Traducianism
as a the origin of the Soul. Cp. Liinemann, p. 340; and Delifz.
. 619.
, The birth of which the Apostle is here speaking is the new
birth, the spiritual birth which is wrought by God in the Sacra-
ment of Baptism, of which St. John speaks, when he says, that
as many as received Him (the Incarnate Word), He gave power
to become the sons of God .... which were born, not of blood,
nor of the will of the ffesh, nor of the will of man, but of God.
(John i, 12, 13.) And John iii. 6, ‘That which is born of the
flesh is flesh, and that which is born of the Spirit is spirit.” It is
therefore truly ssid by a great English moralist and metaphy-
sician, that “the generation, whether of plants or living crea-
tures, is effected by that prolific virtue which is in the seed.
Answerable, therefore, unto the twofold birth spoken of in the
Scriptures, there is also a twofold seed. The first birth is that
of the old man, by natural generation, whereby we are born the
sons of Adam. e second birth is that of the new man, by spi-
ritual regeneration, whereby we are born the sons of God. An-
swerably whereunto the first seed is semen Ada, the seed of the old
Adam, derived unto us by carnal propagation from our natural
parents, who are therefore called the fathers of our flesh (Heb. xii.
9); together wherewith is also derived that uncleanness of corrup-
tion, which upon our first birth cleaveth so inseparably to our nature,
and is the inward principle from which all the works of the flesh
have their emanation. But then there is another seed, semen
Dei, as St. John calleth it (1 John iii. 9), the seed of the second
Adam, Jesus Christ, God blessed for ever, derived unto us by
the communication of His Holy Spirit inwardly renewing us;
together wherewith is also derived a measure of inherent super-
natural grace, as the inward principle whence all the choice
fruits of the Spirit do flow.” Bp. Sanderson (i. PY ae :
i Thess. 4. ὃ.
o Gen. 27. 84, ἂς.
ΒΞ χοῦς 19. 12, &e.
20. 18.
Deut. 5. 22.
ἐκζητήσας αὐτήν.
HEBREWS XI. 12—18.
181 Διὸ τὰς παρειμένας χεῖρας καὶ τὰ παραλελυμένα γόνατα dv-
ορθώσατε' δ᾽ καὶ τροχιὰς ὀρθὰς ποιήσατε τοῖς ποσὶν ὑμῶν, ἵνα μὴ
τὸ χωλὸν ἐκτραπῇ, tay δὲ μᾶλλον. :
141 Εἰρήνην διώκετε μετὰ πάντων, καὶ τὸν ἁγιασμὸν, οὗ χωρὶς οὐδεὶς ὄψεται
τὸν Κύριον" ™ ἐπισκοποῦντες μή τις ὑστερῶν ἀπὸ τῆς χάριτος τοῦ Θεοῦ" μή
τις pila πικρίας ἄνω φύουσα ἐνοχλῇ, καὶ διὰ ταύτης μιανθῶσιν οἱ πολλοί:
16 5 μή τις πόρνος, ἣ βέβηλος, ὡς ᾿Ησαῦ, ὃς ἀντὶ βρώσεως μιᾶς ἀπέδοτο τὰ
πρωτοτόκια αὐτοῦ" 11" ἴστε γὰρ, ὅτι καὶ μετέπειτα θέλων κληρονομῆσαι τὴν
εὐλογίαν ἀπεδοκιμάσθη" μετανοίας γὰρ τόπον οὐχ εὗρε, καίπερ μετὰ δακρύων
18 » Οὐ γὰρ προσεληλύθατε ψηλαφωμένῳ ὄρει, καὶ κεκαυμένῳ πυρὶ, καὶ γνόφῳ
12, 18.] Isaish xxxv. 8. Prov. ἵν. 26, LXX. Ὑροχιὰ is pro-
perly >2¢9 (maaghal), an orbita, a road made for, and marked by, .
wheels; which was to be carefully followed, in order that the
draught might be more easy. He returns to the metaphor drawn
from the stadium, v. 1,2. Theophyl. Here also is an argument
against the Novatian heresy. Theophyl. Cp. vi. 4—6, and below,
v. 17.
138—15.] These words are almost metrical. Thus xa) rpoxids
ὀρθὰς ποιῆσατε τοῖς wooly ὑμῶν form an Hexameter verse, and
οὗ χωρὶς οὐδεὶς Bera: τὸν Κύριον--- Ἐπισκοποῦντες μή τις
ὑστερῶν ἀπὸ make two Jambic verses. Cp. Jobn iv. 35. James
i. 17. 2 Pet. ii. 22. Perhaps such musical adaptations of moral
precepts were designed in order to be helps to the memory, and
in order that such sayings as these might easily circulate from
mouth to mouth among Christians.
15. ῥῖζα wixplas] Deut. xxix. 18, LXX. Cp. Acts viii. 23.
— διὰ ταύτη5] A has δι᾽ αὐτῆς, and so Lach., not Tisch.,
ed. 1848.
— οἷ πολλοῇ So A, Lach., and Tisch.— Elz. omits of. Thus
all the printed books, and the rag dat MSS. ; but the famous
Alexandrine, and another at Oxford, have μιανθῶσιν of πολλοὶ,
lest the many be defiled, the multitude, the populace, the con-
gregation,—which certainly is the more elegant, nay, the genuine
reading, and ought to be assumed into the public editions. Dr.
Bentley (Sermon on 5 Nov. Vol. iii. p. 246).
16, πόρνος, ἣ βέβηλος) fornicator or profane. It is noted as
one of Esau’s impieties, whom the Scripture hath branded as a
profane person, that he grieved his parents in the choice of his
wives. (Gen. xxvi. 35; xxviii. 8.) Bp. Sanderson i. 38. Some of
the Fathers (6. g. Primasiua) those marriages as censured
here in the word πόρνος.
The combination of the two words intimates the connexion
of gluttony and uncleanness. Cp. el.
— πρωτοτόκια] the Birthright, to which was annexed the
progenitorship of the Messiah, and also the Priesthood.
Before the Priesthood of Aaron was constituted by God, the
Priesthood was in the Firstborn of the family by hereditary suc-
cession. The goodly raiment which belonged to Esau, and
which Rebecca took, and in which she clothed Jacob (Gen.
xxvii. 15) was probably the raiment which belonged to the first-
born as the Priest of the household. Primasius. See also
Bp. Bilson on Pi Government of the Church, p. 37.
Bp. Patrick and others, and on Job i. 4; xiii. 8; and as to
Esau’s raiment, compare Bitsnt’s Coincidences in the Old Testa-
ment concerning the Patriarchal Church, p. 12—16.
The Birthright, which was a spiritual prerogative, is to be
distinguished from the Blessing, which was dependent on the
Father’s will. See here v. 17. Gen. xxvii. 36, 87.
Esau is called βέβηλος, a profane person, because “he
despised his birthright” (Gen. xxv. 33). And his example is
here presented to the Hebrews as a warning not to despise their
Christian birthright, and incur his doom.
11. tore—abrhy] for ye know that also afterwerds (i.e. after
he had sold the birthright) when he was desirous of inheriting
the blessing (from his father) Ae was rejected; for he found not
any place for repentance (i.e. for change of mind) although he
sought it diligently with tears.
Esau is represented as a profane person, because he sold his
birthright for the gratification of a carnal appetite. His profane-
ness consisted in bartering away his spiritual privileges for a
mess of . He said, “ What profit shall this birthright do
me? So he despised his birthright” (Gen. xxvi. 31—34). We
hear of no remorse on his pert at the time when he was guilty of
this act of spiritual eness.
It was not till qfterwcards, when he found that this loss of a
spiritual privilege involved ὁ temporal loss, that he grieved over
it. As long as he regarded it as purely spiritual, be was careless
about it. But when be found that his brother Jacob, to whom
he had sold his birthright, had presented himself as the firstborn
to Issac (Gen. xxvii. 19), and in the assumed character of the
Jfiratborn had obtained the blessing from Isaac, and that Isaac
declared “that he should be blessed,” then Esau “cried with an
exceeding bitter cry’’ (Gen. xxvii. 33, 34). When he heard that
the blessing had conveyed to Jacob the temporal dominion and
lordship over Aimself, and superabundance of wealth “in corn
and wine,” then he “lifted up his voice and wept.” Then, but
not till then, Esau rued what he had done in selling his birth-
right. Then, but not till then, he would have changed his mind
with respect to his birthright, because he was desirous (θέλων)
to inherit the temporal blessing (εὐλογίαν) that was annexed to
the birthright; then he would have revoked the a
But it was now too late. The door of tance was shut ;
the place of change of mind could no longer be found; the day
of Retribution was come. God punished him for his profaneness
in selling his birthright, and would not now allow him to change his
mind (μετανοεῖν) in that respect. He had said, “ What shall
this birthright profit me?’ He had despised it. He now re-
gretted the sale, but it was only because it entailed temporal loss
to himself, and conveyed secular supremacy to his brother. And
even then, though he sought for a change of mind, as to the past
sale, yet he was not truly contrite in heart. His grief was
4 dolor amiasi,’ but not ‘dolor adsmissi.’ It was ‘ dolor ob pernam
pect non ob peccatum.’ His tears were not shed for his sin,
ut for his suffering. They were like those of Cain: not shed
for his offence, but for its penalty. They were not like the tears
of Peter, but of Judas (see Matt. xxvi. 75; xxvii. 3). They
were tears of a worldly sorrow that worketh death (2 Cor. vii. 10);
They were tears of envy and rage, of malice and revenge against
his brother, who had been blessed by God, and whose death
Esau was plotting, and whose blood he desired to shed while he
was shedding tears, in order that he might recover by murder
what he had lost by profaneness, and what God had given to
Jacob by the voice of his father Isaac.
Therefore Esau was not really penitent at all. And he was
rejected by God, executing retribution upon him by the instru-
mentality of his father, Isaac.
Thus interpreted, this passage affords no countenance to the
Novatian heresy (cp. Theodoret here, and see above on vi. 4—10);
nor is there any ground for the more constrained interpreta-
tion adopted by some learned expositors in recent times, who
mppore μετάνοιαν to mean “‘ change of purpose in the mind of
jeaac.
The sentence, rightly understood, contains a solemn warning
to the Hebrews, as showing the sin and danger of despising their
Christian Birthright, which, when it is too late, they may in vain
desire to recover; and as inculeating the necessity of Repentance
on their part, and as also pointing out the hollowness and futility
of mere worldly sorrow; and as describing the true nature of
that Repentance, by which alone they might be reconciled to
God. It also coheres harmoniously with the sentences which
follow, in which the Apostle exhorts to BR: » by considera-
tions of the excellency of the Gospel, and of the love of God
manifested therein to all who are truly penitent.
18. Οὐ γάρ] Ye are not like Esau, who did sot find any place
for Repentance, as to the sale of his Birthright. Ye Aave not
come to α mountain that is only felt-for in the dark with the
hands of men who are blinded by clouds and darkness, like that
awful gloom which enveloped Mount Sinai, when the Law was
given from it. Cp. Acts xvii. 27, (nreiy τὸν Θεὸν, εἰ ἄρα ψηλα-
φήσειαν αὐτὸν, καὶ εὕροιεν, and the uses of the word ψηλαφῶν
HEBREWS XII. 19—29. XII. 1—4.
καὶ ζόφῳ καὶ θυέλλῃ, 13 καὶ σάλπιγγος ἤχῳ, καὶ φωνῇ ῥημάτων, ἧς οἱ dxov-
411
Exod, 20. 19.
ut. 5.5, 25.
σαντες παρῃτήσαντο μὴ προστεθῆναι αὐτοῖς λόγον, ™ ' οὐκ ἔφερον γὰρ τὸ δια- #1816.
στελλόμενον, Kav θηρίον θίγῃ τοῦ ὄρους, λιθοβοληθήσεται,
21 καὶ,
οὕτω φοβερὸν ἦν τὸ φανταζόμενον, Μωῦσῆς εἶπεν, "ExpoBds εἰμι καὶ ἐν-
τρομος.
8 Gal. 4. 26.
Rev. 8. 13,
Ὁ "᾽Δλλὰ πρροσεληλύθατε Σιὼν ὄρει, καὶ πόλει Θεοῦ ζῶντας, Ἱερουσαλὴμ Pui δ. 20.
Deut. 33, 2.
ἐπουρανίῳ, καὶ μυριάσιν ἀγγέλων, * ‘ πανηγύρει Kat ἐκκλησίᾳ πρωτοτόκων ἀπο- Jude 14.
γεγραμμένων ἐν οὐρανοῖς, καὶ κριτῇ Θεῷ πάντων, καὶ πνεύμασι δικαίων τετε- &
t Luke 10. 20.
λειωμένων, 34 " καὶ διαθήκης νέας μεσίτῃ ᾿Ιησοῦ, καὶ αἵματι ῥαντισμοῦ κρεῖττον κυ Gen. 4. 10.
λαλοῦντι παρὰ τὸν “ABed.
25 v , ‘ , ry a . εὐ κ,δ, Jeet > ¥ Sk
Βλέπετε, μὴ παραιτήσησθε τὸν λαλοῦντα' εἰ γὰρ ἐκεῖνοι οὐκ ἔφυγον τὸν !
ΕΝ A , , A a ε “ ε > 23 3 “veh.
ἐπὶ γῆς παραιτησάμενοι χρηματίζοντα, πολλῷ μᾶλλον ἡμεῖς οἱ τὸν ἀπ᾽ οὐρανῶν χα
ἀποστρεφόμενοι, 35 " οὗ ἡ φωνὴ τὴν γῆν ἐσάλευσε τότε, νῦν δὲ ἐπήγγελται λέγων, 5,
"Er ν 3 A la > , RY fod > x . Ν > ,
τι ἅπαξ ἐγὼ σείω od μόνον τὴν γῆν, ἀλλὰ καὶ τὸν οὐρανόν.
Ἵ Τὸ δὲ ἔτι ἅπαξ δηλοῖ τῶν σαλευομένων τὴν μετάθεσιν ὡς πεποιημένων,
ἵνα μείνῃ τὰ μὴ σαλενόμενα.
Isa. 66. 16.
35 5 Διὸ βασιλείαν ἀσάλευτον παραλαμβάνοντες ἔχωμεν χάριν, δι’ ἧς λατρεύ- Eng 3"
ope εὐαρέστως τῷ Θεῷ μετὰ αἰδοῦς καὶ εὐλαβείας" 9." καὶ γὰρ ὁ Θεὸς ἡμῶν ΔΈ ΠΟ δ, 8,
πῦρ καταναλίσκον.
ἢ Δ δ 19.}. ὃ
XIII. 1" Ἡ φιλαδελφία μενέτω" 3" τῆς φιλοξενίας μὴ ἐπιλανθάνεσθε, διὰ ταύτης Rom. 12. 18.
γὰρ ἔλαθόν τινες ξενίσαντες ἀγγέλους. ὃ " Μιμνήσκεσθε τῶν δεσμίων ὡς συν- yeti
δεδεμένοι: τῶν κακουχουμένων ds καὶ αὐτοὶ ὄντες ἐν σώματι. 4 Τίμιος ὁ γάμος ἐν I Pet's. 6
by the LXX in Gen. xxvii. 12. 21. Deut. xxviii. 29. Judg.
xvi, ἣν ἜΡΙΣ 10, the vest eeeneions of this text.
t. Paul especially personally realized the meanin,
of this word ψηλαφᾶν, when he was με δε with blindness, and
was led by the hand of others (Acts ix. 8,9), and when he saw
Elymas the eorcerer 8180 suddenly smitten with blindness, and
seeking some to lead him by the hand. (Acts xiii. 11.)
Ye are not come to a mountain that is felt-for by the hands
of men groping their way in a mist;
But ye have come to the noonday light, and Evangelical
sunshine of Mount Sion, and to Jesus the Medistor of the New
Covenant, and to the blood of sprinkling which cleanses you
from your sins. Ye are therefore not like Esau. Ye may find
the place of Repentance. Ye have been brought to it in the
Gospel. The door of Repentance is opened to you by Jesus, the
Mediator of the New Covenant. It is sprinkled by His Blood.
Therefore do not turn away from it, or ye may incar his doom.
On the present participle ψηλαφωμόένῳ, seo Winer, § 45,
Ῥ. 307, who compares τὰ βλεπόμενα, xi. 3.
For a similar comparison of the circumstances of the
delivery of the two Covenants, see Justin BM. c. Tryphon. ο. 67.
For ζόφῳ, the reading of A, C, D*, Elz. has σκότῳ.
20. τὸ διαστελλόμενον) that which was being commanded.
Observe the present tense; referring to the awful circumstance
which accompanied the delivery, and inspired the dread here
described. Cp. φανταζόμενον, that which was appearing, v. 21.
After λιθοβοληθήσεται, Elz. adds ἣ βολίδι κατατοξευθήσεται
Ἐν in the best a
22. προσεληλύθατε] ye have come—so much greater are your
privileges than theirs. You have come to Mount Sion; they te
ike blind men groping for Mount Sinai. Even Moses, their
Mediator, was smitten with fear and trembling. But your Me-
diator is Jesus, the true Josbus, the Everlasting Saviour, the
Son of God, and He has ascended the Mountain of God, and has
called you to Himself, to that heavenly Rest which was typified
by the Earthly Canaan, and which He has purchased for you by
own Blood.
28. ἐκκλησίᾳ πρωτοτόκων] the Church of the Firsthorn—the
true Firstborn. He continues the reference to Esau, the elder
brother according to the flesh, who was rejected for his own
profaneness and impenitence. You have come to the Church of
the Firstborn, made so by their adoption into Christ, the Only-
Son of the Father (cp. i, 6. Gal. iv. 7. Rom. viii.
18. 29), and the First-Begotten from the Dead. (Col. i. 18. Rev.
— xvetuaot δικαίων} the spirits of Just men made perfect by
faith in Christ. The spirits of those who have been engrafted in
Christ, and have continued stedfastly in His mystical Body, are
not separated from it by Death, which severed their spirits from
their own mortal bodies ; Death cannot pluck them out of His
hand. Their bodies are resting in the grave till the sound of the
last trump, and the day of Resurrection ; but their epirits are in
Paradise, and hold converse with each other there, and commu-
nicate with the blessed company of all faithful people, who are
united together in the Communion of Saints. Here is a joyful
assurance of the blessed state of the Souls of the Just, in the
interval between Death and Resurrection. See above on ] Thess.
iv. 16, and on Luke xxiii. 43. Cp. Bp. Pearson on the Creed,
Art. ix. p. 664.
34. i—"ABeA] The blood of Abel cried from the
for vengeance against his murderer. The blood of Christ cries
for pardon for you to God. Theophyl.
28. μετὰ αἰδοῦς καὶ εὐλαβεία:] Some Editors (Lach., Bleek,
Tisch., Liin.) have μ. εὐλαβείας καὶ δέους. But αἰδοῦς is found
in D***, I, K, M, and the Peschito, and is not so likely as δέους
to have been inserted by the copyists.
29. wip καταναλίσκον) a consuming fire: from Deut. iv. 24,
Cu. XIII. 2. ἔλαθόν τινες ξεκίσαντες ἀγγέλου: some
entertained Angels unawares. Abraham, Gen. xviii. 2, Lot,
Gen. xix. 1. “Qui ecis an Deum suscipias, cium hospitem
putas? sic enim scriptum est in Evangelio, dicente Domino
Jesu, Hospes eram, et collegistis Me.’ Matt. xxv. 35. Ambrose,
de Abraham 5. A Lapide.
seems to be a paronomasia in ἔλαθον and μὴ ὀπι-
λανθάνεσθε---ἃ common figure with St. Paul, especially at the
close of his Epistles. See above, Rom. xii. 3, and 13, 14, note.
4. τίμιος ὃ γάμος ἐν πᾶσι) marriage is honourable in all, i.e.
in all respects (see v. 18. Col. i. 18. Titus ii. 9), as well as in all
persons, as Theophyl. explains it, μὴ ἐν τούτῳ τῷ μέρει τίμιος,
ἐν ἄλλῳ δ᾽ οὗ, ἀλλ᾽ ὅλος δι᾽ ὅλου : and he says also, ἐν πᾶσιν, μὴ
ἐν τοῖς προβεβηκόσι μόνον : go that the sense is, Marriage is
honourable in all places, times, and persons. Cp. the Arabic
and ASthiopic versions; the former rendering it in all respects,
the latter every where. is al er honourable.
Honourable it is, on account of ita institution by God in Paradise
(Gen. ii. 22). Honourable, on account of its consecration by
Christ (Eph. v. 22—33). Honourable, as a remedy against for-
nication. (1 Cor. vii. 2. 1 Tim. v. 14.) Honourable, as the ap-
pointed means for the procreation of chi , and for the peopling
of Heaven with saints. εϑὰ
. δ.
Prov. 15. 16.
Matt. 6, 25, 84,
Phil. 4. 1).
1 Tim. 6. 6, &.
e Ps. 58, 4, 11, 12.
& 118. 6.
HEBREWS XII. 5—10. Ὁ oe
πᾶσι καὶ ἡ κοίτη ἀμίαντος: πόρνους δὲ καὶ μοιχοὺς κρινεῖ ὁ Θεός. ὅ 4 Agid-
άργνρος ὁ τρόπος, ἀρκούμενοι τοῖς παροῦσιν, αὐτὸς γὰρ εἴρηκεν, Οὐ μή σε
dvd, οὐδ' οὐ μή σε ἐγκαταλίπω, °° ὦστε θαῤῥοῦντας ἡμᾶς λέγειν, Κύριος
ἐμοὶ βοηθὸς, καὶ οὐ φοβηθήσομαι τί ποιήσει μοι ἄνθρωπος;
7: Μνημονεύετε τῶν ἡγουμένων ὑμῶν, οἴτινες ἐλάλησαν ὑμῖν τὸν λόγον τοῦ
Θεοῦ: ὧν ἀναθεωροῦντες τὴν ἔκβασιν τῆς ἀναστροφῆς μιμεῖσθε τὴν πίστιν.
8 Ἰησοῦς Χριστὸς ἐχθὲς καὶ σήμερον ὁ αὐτὸς, καὶ εἰς τοὺς αἰῶνας. 9 © Διδα-
χαῖς ποικίλαις καὶ ξέναις μὴ παραφέρεσθε' καλὸν γὰρ χάριτι βεβαιοῦσθαι τὴν
καρδίαν, οὐ βρώμασι, ἐν οἷς οὐκ ὠφελήθησαν οἷ περιπατήσαντες.
10 'Έχομεν θυσιαστήριον, ἐξ οὗ φαγεῖν οὐκ ἔχουσιν ἐξουσίαν οἱ τῇ σκηνῇ
By the word ‘ honourable’ he delivers a protest against those
Judaizing teachers, who stigmatized Marriage as ‘ dishonourable,’
and asserts its proper office in the keeping of the body in eancti-
fication and honour, τιμῇ. See on 1 Thess. iv. 4, and on 1 Tim.
iv. 8. Col. ii. 23. Cp. Greg. Nazianz. Hom. xxxvii. p. 651, on
— καὶ ἡ κοίτη dulayros}] Non pollutus adulterio, neque
libidine.
Hec autem dicuntur ab Apostolo contra eos, qui vel Nup-
tias damnabant tanquam ἃ Diabolo conflatas, vel honestum
matrimonii usum conjugatis interdicebant (cf. 1 Tim. iv. 3.
1 Cor. vii. 5) vel matrimonii vinculum divortio temeré dirum-
pebant. Cf. Matt. xix. 3. 10.
δ. "Aguiar ς ὁ τρόπος, ἀρκούμενοι τοῖς παροῦσι»] Your
behaviour without love of money: being content with your lot.
Tots ἐφοδίοις τοῦ Θεοῦ ἀρκούμενοι. Clem. R. i. ἃ.
A remarkable syntax :
This passage generally, xiii. 1—6, and this clause in it, are
very characteristic of δέ. Paul, and affords evidence of the
Pauline origin of the Epistle.
Dr. Barrow has the following just remark at the commence-
ment of one of his Sermons Can. vi. On the Duty of Prayer,
i, p. 69, ed. 1683). “It is,” he says, “the manner of St. Paul
in his Epistles, after that he hath discussed some main points
of doctrine or discipline, to pro several good advices and
rules, in the observance whereof the life of Christian practice
doth consist. So that he thereby hath furnished us with so rich
a variety of moral and spiritual precepts concerning special
matters, subordinate to the general Rules of Piety and Virtue,
that out of them might well be compiled a Body of Ethics, or
system of precepts de offciis, in truth and completeness far ex-
celling those which any Philosophy hath been able to devise
ordeliver. These he rangeth notin any formal method, nor link-
eth together with strict connexion, but freely scattereth them, as
from his mind (as out of a fertile soil, impregnated with all seeds
of wisdom and goodness) they did haply spring up, or as they
were suggested by that Holy Spirit, which continually guided and
governed him.”
Such are the words of Dr. Barrow. For an example of this
truth, it may suffice to refer to the ethical conclusion of St. Paul's
great dogmatic Epistle, the Epistle to the Romans. At the close
of its eleventh chapter, he passes from the region of spiritual
doctrine, vz (to adopt Dr. Barrow’s figure) begins to sow the
te of moral practice.
Ἐς δὰ now, in’ the structure of the present Epistle, we find
precisely the same thing done. The Author has passed from
doctrine-to practice; the seed sown here is very much the same
as in the Epistle to the Romans, and the manner of sowing it is
the same. The latter parts of these two Epistles are like two
gardens cultivated by the same hand.
There is also a peculiar characteristic of diction in both. In
the Epistle to the Romans we read, Let love be without dis-
simulation, abhor that which ie evil, cleave to that which is
good. These words stand thus in our English Version, and there
is nothing remarkable in such an English construction. But the
construction of the original is very remarkable: ἡ ἀγάπη ἀνυπό-
xptros, ἀποστυγοῦντες τὸ πονηρὸν, κολλώμενοι τῷ ἀγαθῷ.
ere we have two nominatives absolute; and what is more re-
markable, we have a noun feminine nominative absolute (4
ἀγάπη ἀνυπόκριτος) branching out suddenly into a participle
masculine nominative absolute (ἀποστυγοῦντες τὸ πονηρὸν, κολ-
λώμενοι τῷ ἀγαθῷ. Scarcely another instance of this constraction
can be found in the New Testament, except in one place. And
that is the parallel practical portion at the close of the nt
Epistle to the Hebrews (Heb. xiii. 5), where we read ἀφιλάργυρος
ὦ τρόπος, ἀρκούμενοι τοῖς παροῦσὶν.
Nor is this all. If πὸ turn back to the passage in the Epistle
to the Romans, we find that the precept, being joined on as it
were by stalks and branches with other similar precepts, has its
root in a text of Holy Scripture,—For it is written, Vengeance
ἐδ mine, I will repay, saith the Lord (Rom. xii. 19). So the
here, Be content with such things as ye have, for He
hath said, I will never leave thee nor forsake thee. .
Not only, therefore, is the seed sown, and the manner of
sowing, in the Epistle to the Hebrews, very like that of St. Paul,
in his Epistle to the Romans, but there is a similar mode of gra/t-
ing also in the one and the other; whence we may infer, that, to
the Hebrews also the Apostle St. Paul might have said, Ye are
God's husbandry ; we are labourers together with Him: I have
planted, and God hath given the increase. (1 Cor. iii. 6. 9.)
5, 6. Οὐ μή σε ἀνῶ-- ἄνθρωποε] Deut. xxxi. 8. Ps. cxviii. 6,
τί = Hebr. τῷ, what? ἃ direct question.
1. Μνημονεύετε τῶν ἡγουμένων) Remember your spiritual
guides. In bidding them to remember them, and to consider the
end of their conversation, he is referring to those who had died
for Christ at Jerusalem, particularly to St. Stephen, the First
Martyr, and to his preaching (Acts vii. 1—60), and to St. James,
the first Martyr-Apostle (Acts xii. 1,2), and to St. James, their
first Bishop, whose memory might well be revered by St. Paul, be-
cause the death of St. James was a consequence of St. Paul’s own
deliverance from the Jews, about three years (ss is probable)
before the date of this Epistle. See Fused. ii. 23.
8. Ἰησοῦς Χριστὸς x.7.A.] Jeeus Christ always the same—not
changeable, like the Law.
— μὴ παραφέρεσθε] be not carried aside. So the best MSS.
—Els, has περιφέρεσθε. μ
9. οὐ βρώμασιν) not by meats; οἵ the Levitical Law (see
ix. 10. 1 Cor. viii. 8); and of the Levitical sacrifices.
— οὐκ ὠφελήθησαν) they were not profited by feeding on
the Levitical sacrifices, who walked in them, and did not look by
JSaith for something beyond them. See ix. 9. The tree wor-
shippers under the Law did not walk in them, but they travelled
by them and ¢ArougA them toward a spiritual home in Christ.
10. θυσιαστήριον) an Altar. Cp. Ignat. Eph. δ. Trall. 7.
We have an Aller of bloodless and rational sacrifices.
Eusebius (Dem. Ev. 1, c. 6).
This text is important, in regard to the use of the name
Alter in the Christian Church.
They which honour the Law as an image of the wisdom of
God Himeelf, are notwithstanding to know that the same had an
end in Christ. But what? ‘as the Law so abolished with
Christ, that after His Ascension the office of Priests became im-
mediately wicked, and the very name hateful, as importing the
exercise of an ungodly function? No, as long as the glory of the
Temple continued, and till the time of that final desolation was
accomplished, the very Christian Jews did continue with their
sacrifices and other parts of Legal service. That very law, there-
fore, which our Saviour was to abolish, did not #0 soon become
unlawful to be observed, as some imagine; nor was it afterwards
unlawful so far, that the very name of Altar, of Priest, of
Sacrifice itself, should be banished out of the world. For
though God do now hate sacrifice, whether it be heathenish or
Jewish, so that we cannot have the same things which they had
but with impiety, yet unless there be some greater let than the
only evacuation ef the Law of Moses, the names themselves may
(I hope) be retained without sin, in respect of that proportion
which things established by our Saviour have unto them which by
Him are abrogated. And so throughout all the writings of the
ancient Fathers we see that the words which were, do continue ;
the only difference is, that whereas before they had a literal, they
now have a metaphorical use, and are as so many noles Of remem-
brance unto us, that what they did signify in the letter is accom-
plished in the truth. Hooker, IV. x. 10.
HEBREWS ΧΙΠ. 11—16.
λατρεύοντες. 1}
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Ὧν γὰρ εἰσφέρεται ζώων τὸ αἷμα περὶ ἁμαρτίας εἰς τὰ ἅγια 1 Exod. 29. 14,
Lev. 4. 12, 21.
διὰ τοῦ ἀρχιερέως, τούτων τὰ σώματα κατακαίεται ἔξω τῆς παρεμβολῆς. © 5. 30. 816.27.
Num. 19. 3.
2% Διὸ καὶ Ἰησοῦς, iva ἁγιάσῃ διὰ τοῦ ἰδίου αἵματος τὸν λαὸν, ἔξω τῆς πύλης ‘John 19.17, 18.
ἔπαθε. 18. Τοίνυν ἐξερχώμεθα πρὸς αὐτὸν ἔξω τῆς παρεμβολῆς τὸν ὀνειδισμὸν Aon 5a
αὐτοῦ φέροντες, 14 ™
ἐπιζητοῦμεν.
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Θεῷ, τουτέστι καρπὸν χειλέων ὁμολογούντων τῷ ὀνόματι αὐτοῦ.
. 50,
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2.
εὐποιΐας καὶ κοινωνίας μὴ ἐπιλανθάνεσθε, τοιαύταις γὰρ θυσίαις εὐαρεστεῖται ἔπ,5,39:
ὁ Θεός.
The following words are from By. Andrewes (Vol. v.
p. 66, on the names of Altar, Priest, &c.):—
The Church of Rome hath her imaginations,—
First, in that she many times celebrateth this mystery of the
Eucharist, sine fractione, ‘ without any breaking of bread’ at all.
Whereas, as hath been showed out of the tenth chapter of the
first of Corinthians, the eighteenth verse, it is of the nature of an
Eucharist or peace-offering (compare Lev. iii. 3; vii. 15), which
was never offered, but it was eaten, that both there may be a
representation of the memory of that sacrifice, and together an
application to each person, by partaking it.
Secondly, in that the Church of Rome hath indeed no
‘ breaking of bread’ at all. For it being broken ever after it is
consecrated, there is with them no bread remaining to break;
and the body of Christ is now impassible, and cannot be broken ;
so that they are fain to say they break accidents, and indeed they
well know not what. Contrary to St. Luke (Acts xx. 7; ii. 46),
who calleth it fractionem panis, and to St. Paul, who saith,
Panis quem frangimus (1 Cor. x. 16).
As these are their imaginations, so we want not ours.
For many among us fancy only a sacrament in this action,
and look strange at the mention of a sacrifice ; whereas we not
only use it as a nourishment spiritual, as that it is too, but as a
mean also to renew a ‘‘covenant” with God by virtue of that
“ Sacrifice,” as the Psalmist speaketh (Ps. 1.5). So our Saviour
Christ in the institution telleth us (Luke xxii. 20), and the
Apostle (Heb. xiii. 10). And the old writers use no less the word
sacrifice than sacrament, altar than table, offer than eat; but
both indifferently, to show there is both.
And again, too, that to a many with us it is indeed so
JSractio panis, as it is that only, and nothing beside ; whereas the
“bread which we break is the partaking of Christ’s”’ true body
1 Cor, x. 16), and not of ἃ sign, figure, or remembrance of it.
or the Church hath ever believed a true fruition of the true
body of Christ in that Sacrament. Bp. Andrewes.
The title of priest, although it did (as most certainly it doth
not) properly and primarily signify a Jewish sacrificer (or slaugh-
terer of beasts) doth yet nowise deserve that reproach, which is by
some inconsiderately (not to say profanely), upon that mistaken
ground commonly cast upon it; since the Holy Scripture itself,
we see, doth here (Ps. cxxxii. 16) even in that sense (most
obnoxious to exception) ascribe it to the Christian pastors. And
so likewise doth the Prophet Isaiah, And I will also take of them
Sor Priests and for Levites, saith the Lord (Isa. lxvi. 21), speak-
ing (as the context plainly declares) of the Geniéiles, which
should be converted and ag, to God’s Church. And the
prophet Jeremiah, Neither shall the Priests the Levites want
a man before me to offer burnt-offerings, and to do sacrifice con-
tinwally (Jer. xxxiii. 18). Which prophecy also evidently con-
cerns the same time and state of things, of which the Prophet
Malachi thus foretels: For from the rising of the sun to the
going down of the same, my name shall be great among the Gen-
tiles; and in every place incense shall be offered to my name,
and a pure offering (Mal. i. 11). It were desirable, therefore,
that men would better consider, before they entertain such
groundless offences, or pass so uncharitable censures upon either
words, or persons, or things. Dr. Barrow (Sermons i. p. 257).
Question, What think you of the names Sacrifice, Altar,
and Priest 7
Answer. The ancient Churches used them all, without ex-
ception from any Christian that ever I heard of. As the bread is
justly called Chriet’s body, as signifying it, 30 the action described
was of old called a sacrifice, as representing and commemorating
it. And it is no more improper than calling our bodies, and our
alms, and our prayers, sacrifices. And the naming of the table an
altar, as related to this representative sacrifice, is no more im-
proper than the other.
“We have an altar whereof they have no right to eat”
(Heb. xi‘i, 10) seems plainly to mean the sacramental com-
δ
ο 2 Cor. 9. 12,
munion ; and the Revelation (vi. 9; viii. 3. 5; xvi. 7, &c.) uses
that word. Richard Bazter (in Christian Institates, i. p. 304).
Christians have an Altar whereof they partake . . . Christ
performed His Sacrifice, in the active and transient sense, once
for all, upon the Cross. He distributes it daily, in the passive
and abiding sense of it, to all His true Servants, to every faithful
Communicant. His Table here below is a secondary Altar in
two views; first, on the score of our own Sacrifices of Prayers,
Praises, Souls, and Bodies, which we offer up from thence;
secondly, as it is the Seat of the consecrated Elements, that is, of
the Body and Blood of Christ, that is, of the grand Sacrifice
symbolically represented and exhibited, and spiritually there re-
ceived,—received by and with the Signs bearing the Name of the
Things. Dr. Waterland (Distinctions of Sacrifice, p. 69, ed.
1740).
— ol τῇ σκηνῇ λατρεύοντες) those who serve the Tabernacle,
the Levitical Priests; those who remain within the Tabernacle,
and do not go out of the camp to Jesus, Who is the true sacrifice.
See σ. 12.
He uses the word σκηνὴ, Tabernacle, and studiously avoids,
for obvious reasons, the word Temple. It is remarkable that
neither the word ἱερὸν nor ναὸς occur once in this Epistle. The
word σκηνὴ occurs nine times.
10—16.] The sense of these verses, which will be best con-
sidered collectively, is as follows: We Christians are by
the Jews with having no Altar. But this is not true. Far from
it. We have an Altar in a far higher and more glorious sense
than they have. We have an Altar, of which they have no right
to eat who remain within the confines of the Levitical Tabernacle,
and do not go out of the camp to Jesus, the true Sacrifice; that
is, who continue as Jews within the narrow precincts of the Le-
vitical Law, and do not go forth as Christians to the larger
liberty of the Gos
This great truth (says the Apostle) was prefigured even by
the Levitical Law itself. For the bodies of the sacrifices, whose
blood was brought into the Holy Place, were not to be eaten
within the Tabernacle, but were to be utterly consumed with fire
outside the camp. See Lev. vi. 30; ix. 11; xvi. 27. Or, if τὰ
ἅγια means here the Holiest of all (as ix. 8. 12. 24, 26; x. 19),
the same was equally true. See Lev. xvi. 27, 28.
These Levitical Sacrifices for sin (περὶ Guaprias), or sin-
offerings, were figures of the One True Sacrifice offered by Christ,
Who, as our Priest, offered Himself as our Victim, slain for the
sine of the whole world without the Camp, being crucified on
Calvary without the city walls (see Matt. xxvii. 32); and Who,
also, as our Priest, entered once for all into the true Holy of
Holies with His own Blood. See above, ix. 8. 12. 25.
The Altar on which the sacrifice, typified by all other sacri-
fices, was offered, is the Cross of Christ on Calvary. There He of-
fered Himself once for all; and thence He carried His own Blood
within the Veil into the Heavenly Holy of Holies, and there He
is ever pleading for us, as our High Priest, the all-prevailing
of that sacrifice offered once for all.
They, therefore, who linger within the courts of the Levitical
Law, and do not go forth to Calvary, they have no part in the
true Altar, and in the true sacrifice.
But let us take up our Cross (v. 8), and follow Christ. _ Let
us go forth from the Tabernacle, and from the Camp to Calvary.
Let us go forth from the Altar of Aaron to that of Christ. Let
us go forth from the earthly and perishable City, and ascend by
faith to the heavenly and eternal (v. 14). Let us go forth from
the region of Levitical shadows to the substantial blessings of the
Gospel. Theodoret.
But what is our Altar? and what are its sacrifices ?
The Apostle answers this question in ve. 15, 16.
We Christians do not partake thereat of carnal meats and
drinks, like those who serve the Tabernacle, and who, resting
upon those shadowy ordinances, were not profited by them (v. 9).
But yet we have an Alar at which we feed (v. 10), the Alter ai
>
-«ὁ
»
i
“2 4 ΘΕ
ἜΓΕΕΕ
18 4 προσεύχεσθε
John 10. 1.
a. 2. 25.
ἃ 5. 4.
t 2 Thess. 2 17.
1 Pet, δ. 10.
Phil. 3. 33.
HEBREWS XUL 17—21.
17 P Πείθεσθε τοῖς ἡγουμένοις ὑμῶν καὶ ὑπείκετε, αὐτοὶ yap ἀγρυπνοῦσιν ὑπὲρ
2. τῶν ψυχῶν ὑμῶν, ὡς λόγον ἀποδώσοντες, ἵνα μετὰ χαρᾶς τοῦτο ποιῶσι, καὶ μὴ
στενάζοντες" ἀλυσιτελὲς γὰρ ὑμῖν τοῦτο.
περὶ ἡμῶν" πειθόμεθα γὰρ, ὅτι καλὴν συνείδησιν ἔχομεν ἐν
πᾶσι καλῶς θέλοντες ἀναστρέφεσθαι. 1.5" Περισσοτέρως δὲ παρακαλῶ τοῦτο
ποιῆσαι, ἵνα τάχιον ἀποκατασταθῶ ὑμῖν.
" Ὁ δὲ Θεὸς τῆς εἰρήνης, ὁ ἀναγαγὼν ἐκ νεκρῶν τὸν ποιμένα τῶν προβάτων
τὸν μέγαν ἐν αἵματι διαθήκης αἰωνίου, τὸν Κύριον ἡμῶν ᾿Ιησοῦν, 3 ' καταρτίσαι
which we partake of Christ’s body and blood. (Theophyl., Pri-
masius.) We are nourished there by divine grace, and are con-
formed thereby in our hearts (v. 9). We are more privileged
than our fathers ever were. Not even the prieste were permitted
to taste their own offerings ; but we are permitted and invited to
feed on ours. Chrys.
; We do not iy bloody Victims, as they do, but we there
offer ly the sacrifice of praise to God through Christ.
We do not there offer the produce merely of our corn and wine,
but we offer the fruit of our lips (Hos. xiv. 2, as paraphrased for
Greek readers by the LXX), praising His holy Name. We there
offer alms to God through Christ. For with rk sacrifices God
is well pleased. Cp. Rom. xii. 1, where St. Paul says, I beseech
you to present your bodies a living sacrifice, well pleasing to God.
On κοινωνία, see Gal. vi. 6. 2 Cor. viii. 4. Phil. iv. 15.
Compare also St. Peter’s language: To Whom, coming as a
living Stone, ye also as lively stones are being built up a spiritual
house, a Aoly Priesthood, to offer spiritual sacrifices acceptable
to God through Jesus Christ. 1 Pet. ii. δ.
On this subject of spiritual sacrifices, see Mede on the Chris-
tian Sacrifice; Walerland’s Charge on Distinction of Sacrifice,
§ 10; and the authorities in Suicer, v. θυσία.
On this passage it may be observed —
(1) That if the Apart had supposed that Christ’s Body and
Blood is offered as a sacrifice on the Christian Altar on earth, he
would not surely have omitted to say #0, in describing the Chris-
tian Altar and the Christian sacrifice.
(2) That be does speak of a right to eat at this Altar; not
nary ag! (v. 9), but in the Aeart, and for growth in grace
Ὁ. 9).
(3) That be has fully described elsewhere what that eating
at the Christian Altar is. 1 Cor. x. 16; xi. 24.
(4) That he has also said, that therein we declare, announce
(καταγγέλλομεν) the Lord’s Desth as an act already done; an
expression inconsistent with the notion that we ourselves do that
eet, either by repetition or by continuation. (1 Cor. xi. 26.) Cp.
above on Heb. x. 12.
St. Paul exhorts us to offer our bodies a living sacrifice, holy
and well pleasing to God, which is our rational worship. (Rom.
di. 1.) And, sgain, let us offer the sacrifice of praise,
fruit of our lips. These offerings, indeed, are not according to
the Levitical Law, the hand-writing of which has been taken
‘away by our Lord (Col. ii. 14), but they are according to the
Spirit; for we must sori in spirit and in truth. (John
ering
and the Cup of Blessing, giving Thanks to Him for that He
commanded the earth to bring forth these fruits for our nourish-
ment. And then, when we have made this offering, we invoke
the Holy Spirit, in order that He would exhibit (ἀποφήνῃ) this
‘sacrifice and this bread to be the body of Christ, and the cup to
be the blood of Christ, in order that they who have partaken of
these symbols (τῶν ἀντιτύπων, cp. above, ix. 24) may receive re-
mission of sins, and everlasting life. They, therefore, who bring
‘these offerings in commemoration of the Lord, do not consent to
‘the dogmas of the Jews, but, worshipping spiritually, shall be
called the children of wisdom. S. Ireneus (fr. ii. ed. Pfaff, Lug.
Bat. 1743, p. 26). Seo above, x. 12.
11. πείθεσθε τοῖς ἡγουμένοιἙ] Obey your spiritual guides, and
which seems to show, that the
submit yourselves. A
Author of this Epistle had not undertaken the task of writing it
without the approval of their Pastors. He who gives this direc-
tion to others, would certainly have complied with it himself.
Perhaps he wrote the Epistle at their desire. Cp. v. 24.
The Writer of this Epistle appears to be very studious of
showing his affection and deference to the Clergy of the Church
at Jerusalem. See also below, v. 24.
This was what might be specially expected from St. Paul,
for reasons which will be specified in the note on that verse.
Besides, since he was the Apostle of the Gentiles, it might, per-
haps, be objected by some of his adversaries (overlooking his
claims to address the Hebrews, see Introduciion, p. 360), that in
writing to the Church at Jerusalem he was intruding into a pro-
vince that did not belong to him. He might, therefore, be
reasonably very desirous to obviate this objection, and to make all
men understand that he was on terms of entire with
ne ny ee and that, in writing to the lebrew
Christians there, he acted with their cognizance and concurrence.
On the succession of Bi at Jerusalem after James, the
brother of our Lord, see Eused. iv. 5. He says, that from James
to the siege by Hadrian there were fifteen in number, obs πάντας
Ἑβραίους φασὶν ὄντας .. . συνεστάναι γὰρ αὑτοῖς τότε τὴν
πᾶσαν ᾿Ἐκκλησίαν ἐξ “Ἔ βραίων πιστῶν, ---ἃ passage which illus-
trates the title of this Epistle.
On the daty Ρ in this text, see Dr. Barrow’s admi-
rable Sermons, iii. . 107— 169, entitled “‘ Of Obedience to our
Spiritual Guides Governors.”
18. πειθόμεθα)] So the best MSS.—Kiz. πεποίθαμεν.
— καλὴν σννείδησιν Exoper] we have a conscience. This
apologetic declaration was a very suitable one, for St. Paul to
make, when addressing himeelf, as here, to Hebrews, and may be
compared with his in Acts xxiii. 1; xxiv. 16. After his
apprebension by Jews at Jerusalem (Acts xxi. 28), and his con-
sequent imprisonment at Ceesares and at Rome, he might well
speak thus in se(f-defence. But such words as these would not
have sounded well in the mouth of one who had not been ecensed,
and who was not well known as an accused person to those whom
he addressed. Therefore, here is another evidence in favour of
the opinion which ascribes this Epistle to St. Pawl.
19. ἵνα τάχιον ἀκοκατασταθῶ ὑμῖν) that I may be restored to
you more speedily. Another characteristic trait of St. Paul. The
tathor of the Epistle expresees his desire of being restored to Je-
rusalem. He had, therefore, been formerly in that city; and (as
the word here used appears to intimate) had beon taken away
from it, and taken away from it under such circumstances as made
him desire to be resfored to it. This was the case with St. Paul.
He had been taken away from Jerusalem to Rome as a prisoner
and a malefactor. How natural, therefore, was it that he —
desire to be restored to it, in order that his innocence might be
publicly manifested to the Jews and Christians there! Cp. v. 23.
If this reasoning is correct, then we are led by it to determine
the date of the Epistle. He is now at liberty, for he speaks of
coming to Jerusalem. He had been released from the imprieon-
ment which began at Jerusalem, was continued for two years at
Ceesarea, and for two years more at Rome. Then he was acquitted
and released; and he might well wish then to be restored as ἐπ-
nocent to Jerusalem. the date of the Epistle cannot
be earlier than a.p. 63, and was probably a.p. 64 or 65. See
ον Introduction, p. 366.
. ‘O δὲ Θεὸς τῆς eiphyns] This prayer seems to be sug-
fd by what precedes.
He had desired them to pray to God, that he himself might
be restored to them. He had been sent a prisoner to Rome, but
God could restore him. He could restore the Apostle, the Chris-
tian Pastor, to Jerusalem. Such a restoration of St. Paul to
Jerusalem, after 80 long an imprisonment caused by the Jews,
would be like a resurrection from the dead. But God could
effect it. He had brought again from the dead the great Shep-
herd, through the blood-shedding of the Everlasting Covenant
(Matt. xxvi. 28), not like the bleod of the tem Levitical
venant, with which the Jewish High Priest went in often into
the earthly Oracle, but through the blood of the Covenant which
will last for ever. He had led Him, through the blood shed once
for all, with which the True High Priest, the Great Shepherd,
Who laid down His Life for the sheep (John x. 11), has entered
once for all into the true Holy of Holies in the heavenly Jeru-
salem. Whether, therefore, His think δὲ (0 restore mse 60 γα be
not, Hie can protect you, though I am absent from you.
On this text, see Bp. Andrewes’ Serm. iii. 80.
HEBREWS XIII. 22—25.
415
ὑμᾶς ἐν παντὶ ἔργῳ ἀγαθῷ, εἰς τὸ ποιῆσαι τὸ θέλημα αὐτοῦ, ποιῶν ἐν ὑμῖν τὸ
εὐάρεστον ἐνώπιον αὐτοῦ διὰ ᾿Ιησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν
9. 3 »,
αἰώνων. ἀμήν.
3 Παρακαλῶ δὲ ὑμᾶς, ἀδελφοὶ, ἀνέχεσθε τοῦ λόγον τῆς παρακλήσεως, καὶ
γὰρ διὰ βραχέων ἐπέστειλα ὑμῖν. 33 Γινώσκετε τὸν ἀδελφὸν ἡμῶν Τιμόθεον
ἀπολελυμένον, μεθ᾽ οὗ, ἐὰν τάχιον ἔρχηται, ὄψομαι ὑμᾶς. ™ ᾿Ασπάσασθε
πάντας τοὺς ἡγουμένους ὑμῶν, καὶ πάντας τοὺς ἁγίους. ᾿Ασπάζονται ὑμᾶς ob
ἀπὸ τῆς ᾿Ιταλίας. 35 ἡ χάρις μετὰ πάντων ὑμῶν' ἀμήν. ᾿
21. τὸ εὐάρεστον that which is well pleasing to God. A
Pauline precept. See Rom. xii. 2. Eph. vie
22. Παρακαλῶ -- ἀνέχεσθε τ. A. τ. π. 1 beseech you, brethren,
suffer the word of exhortation. The Author craves forbearance
and indulgence for himself. How is this, when he was enabled to
write in such a sublime strain of heavenly uence as pervades
this Epistle? Should such a writer apologize for himself? Yes;
if the writer is St. Paul, he may well do so. For Ae had been a
persecutor of the saints at Jerusalem, and he was regarded as a
renegade by the Jews; and he had been arrested as a malefactor
at Jerusalem, and had been sent a prisoner to Rome. Besides,
he was the Apostle of the Genfiles; and it might be alleged by
some that in writing to the Hebrews he was usurping what did
not belong to him but to others. (Cp. v. 17.)
—~ διὰ βραχέων) in few words; “ paucie pro copié rerum
ot argumenti dignitate” (Bengel).
imperative. Syriac, Vulgate,
23. Γινώσκετε) Know ye;
Bengel, Liinemann, Delitz.
— τὸν ἀδελφὸν ἡμῶν Τιμόθεον} our brother Timothy. This
sentence also seems to point to St. Paul as the Author of the
Epistle. (Cp. Bp. Pearson, Minor Works, ii. 359.) Timothy
was St. Paul's fellow-labourer from the time of his second mis-
sionary journey (Acts xvi. 1) even to bis death; and St. Paul
calls Timothy λὲς brother in various places of the Epistles
(1 Thess. iii. 2. 2Cor.i.1. Col. i. 1. Philem. 1). Ἡμῶν is
omitted by Biz., but is found in A,C, D®*, M,and the Versions gene-
rally, and is received by Lack., Bleek, De Wette, Liinemann,
Delitz. The Hebrew Christians would be well affected to 7¥-
mothy because he was circumcised. Theophyl.
— ἀπολελυμένον] been set at liberty. This is evidently the
true sense of the word—and not ‘sent away,’ ss it has been
rendered by some. The passive voice does indeed sometimes
signify to be sent away, to depart, but only when this sense
is made perfecly clear by the context (see Acts iv. 23; xv. 30);
but when it is placed absolutely, as here, it signifies fo be
released. See Acts xxvi. 32.
— ἐὰν τάχιον ἔρχηται] if he comes more B rived than may
possibly be the case. On this elliptical use of the comparative
τάχιον, see on Acts xxv. 10. 2 Tim. i. 18.
Timothy was ly with St. Paul when he was arrested at
Jerusalem (cp. Acts xx. 4), and it was natural that both of them
should desire to revisit Jerusalem together again.
It is probable also that Timothy had now been sent by
St. Paul to Philippi, according to the expressed intention of the
Apostle in his Epistle to that Church (Phil. ii. 23), and had then
been put in prison, and had been afterwards released, but had not
yet returned to St. Paul.
These incidents also are of service in enabling us to ascertain
the date of the Epistle. See above, Introduction, p. 366.
— ὄψομαι ὑμᾶς] I will see you. If, therefore, the writer of this
Epistle is St. Paul, it is clear that the Apostle had now been released
from his two years’ confinement at Rome. See note on νυ. 25.
94. ᾿Ασπάσασθε πάντας τοὺς ἡγουμένους ὑμῶν Salute all your
spiritual Guides. A remarkable message. The author claims
acquaintance with all the Pastors at Jerusalem, and sends his
salutations to them all.
This incident also is in harmony with the Pauline author.
ship. On the last previous occasion, when St. Paul had visited
Jerusalem, the Bishop of Jerusalem, St. James, had convened a
Synod of his Presbyters to meet him, and it is expressly recorded
that all the Presbyters were then present, and that he saluted
them (Acts xxi. 18); and he complied with the advice which they
then tendered him. This compliance, it is observable, led to his
arrest, and to his imprisonment at Cesarea and Rome. He
might, therefore, well send his greetings to them all, as being
known to them all, and as desiring them to be assured of his per-
fe drat apa αἱ: ae There was Peat
iarly a iate and graceful in an assurance from him.
re erp | ably oe οἱ ἀπὸ τῆς ἸταλίαΣ]Ί They who are from
Italy salute you, It may be inferred as probable from these
words—
LY Dileep cadena lik eos at Rome. If it bad
been, writer would have mentioned Rone, and not Italy.
(2) That, if it was written by St. Paul, as is most likely, it
was written by him after he had released from his confine-
ment there (see v. 23), and had quitted Rome.
(3) That it was not written from Italy. He could hardly
take upon himself to convey to the Hebrews the greetings of
those of so extensive a country as Italy generally, nor would he
have described the Christians of Italy as ¢hose from Italy, but as
4) That some friends ρόαι σοῖο him from Rome,
and from Italy, who were known to Hebrews, and whose
greetings, therefore, he sends to them, and whom he describes.
here as those from Italy.
#4. (ὃ That, inasmuch as he had designed to pass by Rome to.
Spain (see on Rom. xv. 24. 28), this Epistle may have been,
written on his journey to or from Spain, or in it,
Compare (for the use of ἀπὸ) Acts x. 23. 38; xvii. 13; xxi.
27. Gal. ii. 6. Winer, p. 554.
25. ἡ χάρις μετὰ πάντων ὑμῶν) grace be with you all,
Another proof to the same effect. This benediction is the charac-
teristic token of St. Paui’s Epistles, and was not used by any
other writer in St. Paul’s lifetime.
It is observable also, that almost all the Epistles which were
written by St. Paul at the period of his life (to which this Epistle
is to be ascribed, namely, his later years) have this Benediction in
a brief form, as here. See above on | v. 28.
INTRODUCTION
TO THE
EPISTLES TO TIMOTHY AND TO TITUS.
On the dates and design of St. Paul’s Two Epistles to Timothy, and of the Epistle to Titus; and on the
chronology and order of the events between the end of the Acts of the AposTLes and the Death of
Sr. Pav’.
Sr. Luxe closes the Acts of the Apostles with the following words: “He (St. Paul) abode
two whole years in his own hired house (at Rome), and received all who came in unto him,
preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ,
with all boldness, no man forbidding him.”
This specification of a term of two years appears to intimate, that St. Paul did not remain at
Rome after that time, but was enabled to quit it for some other place.
This inference is confirmed by internal evidence.
The period of two years would have expired in the spring of a.p. 63°.
At that time no persecution had as yet arisen at Rome against the Christians, on the part of
the Imperial Government.
But on the 19th of July of the following year’, the great fire broke out at Rome, which raged
for six days and seven nights, and burst out afresh, after a short interval, and almost consumed ten
of the fourteen regiones of the Capital ‘.
The Emperor Nero, who was generally suspected to be the author of that conflagration, endea-
voured to divert the popular obloquy from himself, by imputing the fire to the Christians. This was
the occasion of the first persecution of the Christians by the Roman Government ἡ.
If St. Paul had remained at Rome fifteen months after the expiration of the two years specified
at the close of the Acts, he would probably not have been released, but have perished in that
persecution. ;
That he was liberated at the end of those two years, is, as has been observed, suggested by the
specification of that time by St. Luke, and is also confirmed by the Apostle’s own writings, and by
external testimony.
1 A synoptical view of the events specified in these observa-
tions may be seen in the “‘ Chronological Table” prefixed to this
Sueton. Ner. 38. Dio, \xii. 16, 17.
4 Tacitus, xv. 38—41.
Sueton. Nero 16. Tertullian, Apol.
5 Tacitus, Ann. xv. 44.
volume.
On the subject here discussed, the reader may consult T¥ile-
mont’s Mémoirs Pour servir ἃ 1’Histoire Ecclésiastique. Brux-
elles, tom. i. p. 121—131. Baenage, Annales Politico-Eccle-
siastici, Rotterdam, 1706. Vol. i. p.719. Bp. Pearson, Minor
Works, ed. Churton. Vol. ii. p. 376. 383. Dr. Paley’s Horte
Pauline, with the valuable additions of Mr. Birks, p. 140—160.
284—316. Dr. Davidson's Intrdduction, iii, 1—153. Dean
Blunt's Early Church, chap. iii. ike’s Einleitung, p. 388—
427. Huther’s Einleitung, p. 1—56; and the works of Hemsen,
Wieseler, and Greswell, on St. Paul's history ; and the
Commentaries of Wiesinger and De Wette on these Epistles ;
and the xxviith chap. of Conybeare and Howson's Life of St.
ape and also the Appendix ii. on the date of the Pastoral
istles.
Ty" See Chronological Synopsis prefixed to the Acts of the
3 a.v. 64, the 10th of Nero, ending 12th October.
5. 21.
A disposition has shown itself in recent times to follow in
the footsteps of Gibbon (chap. xvi.), and to dispute the statement
of Tacitus, Suetonius, and of all Chrietian Antiquity, that the
Christians were specially obnoxious to the Heathen, and as such
were made the victims of the Neronian Persecution. It has been
alleged by some, that the true objects of the heathen hatred and
rage, and the real sufferers in that Persecution, were the Jews,
and that History has confounded the Christians with them.
But if this had been the case, the Jews would have had some
Martyrs to show. Josephus was then at Rome, and he would
have been glad to have been able to relate, that the subsequent
rebellion of his countrymen against Rome had been provoked by
her persecutions.
One of the many services rendered to Charch arg Ot! the
late Professor Blunt is that which he has performed in his Lec-
tures on the First Three Centuries, where may be seen, in chap.
viii., a satisfactory solution of the problem which perplexed Gib-
bon and his followers.
INTRODUCTION. 417
In the Epistle to the Romans, written from Corinth before his arrival at Rome, he had
expressed an intention to pass through Rome, and to go further westward to Spain ἡ.
In the Epistle to Philemon, written during his sojourn at Rome in this period of two years, he
expresses a confident expectation of liberation. He desires him to “prepare for him a lodging,”
for he trusts that through his prayers he shall “be given unto him *.”
Writing also to the Philippians, he deliberately considers the future issue of his trial, and com-
pares the respective probability of the two alternatives, whether of /ife or death, and declares his
full persuasion that he will be acquitted*. Accordingly he adds, that he hopes shortly to come to
them ".
To the Hebrews also he announces that their brother Timothy has been set at liberty; with
whom, if he comes shortly, he will visit them ἡ.
The circumstances also of St. Paul’s sojourn at Rome during the two years mentioned by
St. Luke, were so different in many respects from those of his imprisonment there, when he wrote
his Second Epistle to Timothy, which bears internal marks of being written just before his death ",
that a person who compares them carefully can hardly suppose that they belong to the same time.
For example. In the Epistles written in that two years’ sojourn, he anticipates, as has been
observed, a speedy release’. But in the Second to Timothy he exults in the foresight of approach-
ing Martyrdom ".
In the former period Timothy was with him’; but in the latter, Timothy i is desired to come to
him”. In the former period, Demas was with iim as a fellow-labourer™ ; but in the latter, Demas
has deserted him’. In the former period, Mark was with him"; but an the latter, Timothy is
desired to bring Mark with him “*.
Before the former period, when St. Paul landed at Miletus, he had Trophimus with him, and
took him to Jerusalem'*. But before the writing of the Second Epistle to Timothy, St Paul had left
Trophimus at Miletus sick a
Indeed, the whole character of the one period was different from the other. In the former
period his friends came freely to him, and many were encouraged by his bonds to preach the
Gospel’. But when he wrote his Second Epistle to Timothy he was in close confinement, and Luke
alone was with him
*; and St. Paul mentions, to the special praise of Onesiphorus, that when he
came to Rome he sought him out very diligently, and found him.
In ἃ word,—the former interval of two years had been characterized by consideration and kind-
ness on the part of the Roman authorities, for the person and character of the Apostle. But in the
latter period, St. Paul is treated with that severity which might have been expected by the leading
champions of the Gospel from the agents of Nero, after the excitement of the popular passions of
the heathen multitude at Rome had been exasperated against the Christians by the Emperor”.
1 Rom. xv. 24. 28.
2 Philem. 22.
3 Phil. i. 25.
4 i. 26; ii. 24.
5 Heb. xiii. 23.
§ See on 2 Tim. iv. 6, 7.
7 Philem. 22. Phil. ii. 24.
8 iv. 6—8.
9 See Col. 1.1. Phil. i. 1. Philem. 1.
15 Acts xx. 4; xxi. 29.
48 2 Tim. iv. 20.
17 Acts xxviii. 30, 31. Phil. i. 18—15.
18. 2 Tim. iv. 11.
19 2 Tim. i. 17.
30 The reader will peruse with satisfaction the following re-
marks on this subject from Bp. Pearson, De Successione Primo-
ru m Rome Episcoporum, Dissert. i. cap. ix. Minor Works, ii. 383.
“ Quamvis ea quee jam diximus sufficere videantur, adbuc
tawmen apertiis et extra omnem controversiam ex Epistolé
Secundé ad Timotheum probatur Apostolum Paulum dis Romam
venisse ; et in e& urbe haud diu ante mortem suam secunda vin-
cula et severiora passum esse.
‘‘Nam Apostolus eam Epistolam scripsit, ut ex ips patet,
Vou. Il.— Parr II.
Rome (i. 17), et quidem in vinculis quorum ipse mentionem
facit (i. 8; ii. 9).
“Scripsit autem eam ad Timotheum tunc absentem desi.
derans eum videre (i. 4).
“ Hec autem vincula multum ἃ prioribus differebant. Nam
in prioribus vinculis preedicavit in conducto suo cum omni fiduciaé
sine prohibitione. Notissima tunc fuit Pauli domus, in qua per
biennium habitavit et recepit omnes ingredientes ad eum. (Act.
xxviii. 30, 31.) In secundia vinculis, alia statim rerum facies
fait. Tune enim Onesiphorus (inquit), cim Romam venisset soli-
cité me quesivit et invenit. (2 Tim. i.17.) An opus erat, ut
Onesiphorus σπουδαιότερον, et cum tanto studio ac solicitudine
pein Paulum, et ex tam sedula inguisitione inveniret, si
postolus aut in eddem domo, aut cum eddem libertate, et non in
arcté et abdit& custodi& preedicdsset ?
“De prioribua vinculis ad Philippenses scribit ea manifesta
Fuisse in pretorio et in ceteris omnibus; ut plures é fratribus
in Domino confidenter in vinculis meis abundantitis auderent
sine timore verbum Dei loqui. (Phil. i. 13.) In posterioribus
autem, omnes eum comites et συνεργοὶ preeter unum dereli-
querant, et in alias regiones transierant. (2 Tim. iv. 10.)
“Magnum certe discrimen inter biennalem Pauli custodiam
Luce memoratam, et hanc quam Apostolus in μᾶς secunda ad
Timotheum Epistola describit. Neque bujus disparitatis ulla
ratio excogitari posse videtur, quam quéd prior ante incendium,
quod preediis Tigellini Awilianis proruperit, fuerit, posterior
' (Tacit. Ann. xv. 40.)
“ Ex his, et ex iis quee anté dizimus, constat, S. Pawlum,
3H
EY cee oe TW SS
418 INTRODUCTION TO
Accordingly we find a clear testimony, dating from St. Paul’s age, that the Apostle, who in his
first confinement was at Rome for the first time, and had never reached any point beyond it, did not
terminate his career there at that time, but went to some regions westward of Rome.
8. Clement, the Apostle’s contemporary, affirms that St. Paul went, in his missionary journeys,
to the extreme limit of the West’.
S. Clement was then writing at Rome itself, in an age when Gaul, and Spain, and Britain, had
been opened out by the Roman arms, and had been made subject to Rome. And he could not have
said that St. Paul had reached the Himit of the West, if he had never gone beyond Rome. But this
would have been the case, if St. Paul had suffered martyrdom in the imprisonment described by
St. Luke at the close of the Acts of the Apostles, and had not been liberated from it.
S. Clement therefore must be understood to affirm in this passage, that St. Paul was not put
to death at this time at Rome, but was released, and was enabled to go to the limit of the West, as
far as it was then known to the Romans. Thus, as δ. Clement expresses it, he became “a herald
of the Gospel to the Eastern and Western world.”
This testimony harmonizes with St. Paul’s previously declared intention of visiting Spain *.
The ancient author of what is commonly called the Muratorian Canon *, written (it seems) in
the West about the middle of the second century, appears to take for granted that the Apostle
went into Spain ‘. .
It is also affirmed by Eusebius, that the Apostle was released after the two years’ sojourn at
Rome, with which the History of the Acts of the Apostles ends; and that, after he had preached
the Gospel for some time subsequent to that release, he came to Rome a second time, and then
suffered martyrdom ἡ.
Eusebius adds, that when St. Paul was in this second imprisonment at Rome, he wrote his
Second Epistle to Timothy.
The testimony of S. Jerome, who resided for some time at Rome, as Secretary to its Bishop,
Damasus, and who had favourable opportunities of knowing the local traditions concerning St. Paul,
says that the Apostle was released by Nero after the two years’ sojourn mentioned by St. Luke ; and
that he preached the Gospel afterwards in regions of the West, and was afterwards imprisoned a
second time at Rome, and then wrote his Second Epistle to Timothy, in immediate foresight of his
martyrdom ἡ.
S. Jerome also affirms, that after his first imprisonment he preached the Gospel in Spain ’.
The same thing is stated by Theodoret, who says that St. Paul was liberated from his first
imprisonment at Rome, and that he communicated the benefits of the Gospel to Spain, and other
nations, and “ to the islands lying apart in the high sea *.”
On reviewing the above evidence, we may conclude that St. Paul was liberated from his con-
finement at Rome after the two years’ sojourn mentioned by St. Luke at the close of the Acta of the
Apostles, in the spring of a.p. 63.
The following results may also be stated as probable.
Having been released, he went to some country west of Italy, perhaps Spain.
He probably afterwards fulfilled his intention of going to Jerusalem, perhaps with Timothy °;
and left Titus at Crete in his way thither ™.
prioribus vinculie solutum Romé exiisse; multas provincias per-
agrasse; Corinthi, Mileti, Troade fuisse; Nicopoli hyemfsse; in
Asiam et Macedoniam profectum esse; et in insuld Creta pre-
dicisse ; et denique Romam reversum esse; (δὲ denique mar-
tyrium passus est.)””
1 εἰς τὸ τέρμα τῆς δύσεως. Clem. R. ad Cor. c. 5.
2 See on Rom. xv. 24. 28. Cp. Adp. Ussher, Brit. Eccl.
Ant. i.; and Bp. Stillingfleet, Orig. Brit. i., who suppose that his
Apostolic travels at this time extended even to Britain.
3 Routh, R. 8. i. 403.
4 He says, “Acta omnia Apostolorum sub uno libro scripta
sunt. Lucas optimé Theophilo comprehendit, quia sub preesentia
gjus singula gerebantur: sicut et semotd passione Petri evidenter
declarat, sed et profectione Pauli ab Urbe ad Spaniam profi-
ciscentis.””
Some slight variations, suggested by critical conjecture, have
been admitted here. See the original, with collations, in Mr.
Westcott’s valuable work on the Canon of the N.T. p. 557—561.
The writer’s meaning seems to be, that the excellence of St.
Luke’s history may be inferred from the circumstance of his re-
stricting himself to the narration of those events of which he was
personally cognizant ; and from his omission of other incidents in
which he was not engaged. Compare note above on Rom. xv.
24—28.
5 δεύτερον ἐπιβάντα τῇ αὑτῇ πόλει, TE κατ᾽ αὐτὸν τελει-
ὠθῆναι μαρτυρίῳ. Eused. ii. 22.
6 Hieron. Eccl. Script. 5.
7 In Amos v. 8.
8 ταῖς ἐν τῷ πελάγει διακειμέναις νήσοις. Theodoret, in Ps.
exvi. and in 2 Tim. iv. 17.
Assertions also to a similar effect may be seen in Epiphan.
Her, xxvii. Chrysost. Hom. 26 in 2 Cor., and Hom. 9 in
2Tim., Prolog. ad Epist. ad Hebr. See also A/henas. ad Dra-
cont. p. 956, S. Jerume, in Isa. xi. δ. Gregory, in Job xxxi.
ce. 22.
9. Heb. xiii. 23.
10 Titus i. 5.
THE EPISTLES TO TIMOTHY AND TO TITUS. 419
He also executed his design of visiting Colosee in Phrygia’.
He also performed his promise of going to Philippi in Macedonia ᾽.
About this time, when setting forth for Macedonia, he commanded Timothy “ to abide at
Ephesus as chief Pastor of that Church *,” and not long after he wrote his First Epistle to Timothy.
This last assertion requires some confirmation. The following considerations may serve that
urpose :
In that Epistle St. Paul says that he exhorted Timothy “to abide at Ephesus when he himself
was setting forth (πορευόμενος) to Macedonia ‘.”
This journey of St. Paul to Macedonia was subsequent to the period of history embraced in the
Acts; and was therefore after his two years’ sojourn at Rome.
This appears as follows:
Only three journeys of St. Paul into Macedonia are contained in the History of the Acts of
the Apostles. In none of these three did he desire Timothy “ to abide at Ephesus.”
In his first journey to Macedonia he took Timothy with him‘.
Before he undertook the second journey into Macedonia he had sent Timothy into that country *,
and he rejoined Timothy in Macedonia’.
In his third journey into Macedonia he took Timothy with him; and with him he sailed beyond
Ephesus, in his way to Jerusalem *.
Therefore in none of those journeys did he desire Timothy to abide at Ephesus when he himself
was setting forth into Macedonia.
It has indeed been alleged by some learned persons ", that Timothy was placed at Ephesus by
St. Paul at the time of some visit of his to Macedonia not mentioned in the Acts, but within the
compass of its History.
But this is not probable in itself; nor has any sufficient proof been adduced in behalf of this
assertion.
It is not likely in itself. Because, as long as the Apostle was in full vigour of body, and in the
active discharge of his duties, he would in all probability reserve the chief superintendence of s0
important a Church as that of Ephesus to himself, and would not commit it to so young a man as
Timothy.
Such a delegation of Apostolic authority to another, was only appropriate in a later period of
St. Paul’s career, when he had no expectation of being able to exercise such functions in his own
person ; and when, in anticipation of approaching dissolution, he would be desirous to commit them
to another.
Besides, it is evident that when St. Paul passed by Ephesus in his way to Jerusalem, whence
he was sent in bonds to Casarea and thence to Rome, where the History of the Acts leaves him, he
had not settled Timothy as Chief Pastor at Ephesus.
This is clear from his last interview with the Presbyters of Ephesus at that time ™.
He then takes leave of them in solemn and affecting terms. Assuredly, if Timothy had then
been already appointed by him to be their Bishop, some notice of that relation between them and
him could hardly have failed to be taken at such a time.
Timothy himself was present at that interview". But there is no charge given to him in that
capacity, and no exhortation to the Presbyters of Ephesus to revere the successor of the Apostle.
And Timothy was not then left behind at Ephesus” at that critical time when the Apostle was quit-
ting it for ever; and when, if Timothy had been its Bishop, he would surely have remained there to
defend the flock of Christ against the grievous wolves, who, as St. Paul warns them, would enter in
after his departure *.
Still further; St. Paul, when he afterward came to Rome, and was in the prison there, wrote
) Philem. 22. ® e.g. by Mosheim, Schrader, and Wieseler, Dr. Davidson,
2 Phil. ii. 94. and Paulus. See Guerike's Kinleitang, § 48, p. 398. Davidson,
21 Timi. 8. iii. p. 12.
4 Ibid. 19. Acts xx. 17—38.
® Acts xvii. 14; xviii. 5. 1: Acts xx, 4.
5 Acts xix. 22, 1 Cor. iv. 17; xvi. 10. Rom. xvi. 21. 12 Acts xxi. 1.
7 2 Cor. i. 1. 13 See Acts xx. 29.
® Acts xx. 4.
3H2
420
INTRODUCTION TO
his Epistle to the Ephesians, and Timothy was with St. Paul at that time’.
to the Ephesians with the Epistle, and not Timothy’.
But Tychicus is sent
Timothy is not associated with St. Paul in
writing his Epistle to the Ephesians, as he is to the Colossians and Philippians, although he was
known to them *.
And in all the notices concerning him at that period, there is no indication what-
ever that Timothy ever performed any Episcopal act at Ephesus, or had as yet been advanced to so
high and arduous an office as that of the chief pastorship of that Church.
Besides, if Timothy had been appointed to so important a post as the Episcopal See of Ephesus
before St. Paul’s first imprisonment at Rome, it is not at all probable that St. Paul would have
retained him with him at Rome during that time, and have employed him in an embassy into
Greece ‘.
More evidence might be adduced, to show that the appointment of Timothy to the Episcopate
of Ephesus, and consequently the First Epistle of St. Paul to Timothy, are posterior to St. Paul’s
release from his two years’ confinement at Rome’.
The only argument on the other side that seems to deserve consideration, is derived from
St. Paul’s words to the Presbyters of Ephesus at Miletus, on that affecting occasion to which a
reference has been made.
- In that solemn farewell, he says that they will “see his face no more
4:
This is tantamount to an assertion that he should never revisit Ephesus. —
But in his Epistle to Timothy the Apostle expresses ἃ hope that he should be able to come to
him shortly ἢ.
Hence it has been inferred by some that the First Epistle to Titmothy could not have been
written after the interview with the Ephesian Presbyters at Miletus.
What is to be said here ?
Some have solved the supposed difficulty by answering confidently that the Apostle was mistaken
in his anticipation; and that he did visit Ephesus after that farewell.
But the fact is, there is no evidence to show that he ever revisited Ephesus after that inter-
view ; or that he ever intended to do so.
It is worthy of remark, that in several Epistles written afterwards from Rome, he expresses an
intention of revisiting those to whom he writes. Thus he mentions a design of seeing Philemon at
Colosse, and promises a visit to the Church at Philippi; and in the Epistle to the Hebrews’ he
mentions a design of revisiting them.
But no such intention is expressed in his Epistle to the Church of Ephesus.
Indeed it has been too hastily assumed by some that St. Paul intimates such a design in his
Epistle to Timothy.
What he does say, is, that he hopes to see Timothy /imse/f. But he does not say that he
intends to see Ephesus’.
This intention of seeing Timothy, the Bishop of Ephesus, was probably fulfilled by him in a
similar manner to that in which he had executed a like purpose with regard to the Presbyters of the
same city.
When he was sailing by the coast of Asia, in his way to Jerusalem, he had sent for the
Ephesian Presbyters to the neighbouring city of Miletus, and he gave them an Apostolic Charge
and Benediction there, and bade them solemnly farewell *.
1 See Col. i. 1. Philem. 1. Phil. i. 1; and above, Introduc-
ἢ to tl ἐξ Epistle to the Ephesians.
2 vi.
3 Hag Ὶ ‘Cor. xvi. 10, written from Ephesus.
4 See Phil. ii. 19—23.
5 This matter is clearly and fully argued by Bp. Pearson,
Minor Works, ii. p. 382.
“Nos dit postea scriptam fuisse primam ad Timotheum
Epistolam asserimus (i.e. after δε cous sojourn at Rome), et
tam τοδί τὸ scribi potuisse pernega
“Verba quidem S. Pauli sunt th 1 Tim, i. 3, Sicut rogavi te
permanere Ephesi ctim irem in Macedoniam.
‘* Ego vero ex iisdem verbis demonstro, neque illo tempore,
neque quovis alio in Actibus denotato, Paulum rogasse Timotheum
ut Ephesi permaneret, aut ad illum scripsisse hanc Epistolam, in
qua bec verba continentur.”’
Bp. Pearson then proceeds to demonstrate that proposition,
and thus concludes :
“Quamobrem pro certo haberi debet, null4 ex his tribus
profectionibus Paulum rogiisse Timotheum ut Ephesi permaneret ;
ac pariter certum est circa illa tempora non fuisse scriptam
primam ad Timotheum Epistolam.
“Unde claré sequitur necessarid statuendum esse, Paulum
quarto in Macedoniam profectum esse, antequam Epistolam
scripsit ad Timotheum.
“Tila autem quarta profectio institui non potuit nisi post
biennalem ejus Rome custodiam.”’
6 Acts xx. 28, and see v. 88.
7.1 Tim. iii. 14.
® See above, p. 366. Heb. xiii, 23.
9 1 Tim. iii, 14.
© Acts xx. 16—36.
THE EPISTLES TO TIMOTHY AND TO TITUS. 421
If he did this in the case of a large body of persons, the Presbyters of Ephesus, he might well
do it in that of a single individual, his own son in the faith, Timothy *.
Besides, after the Persecution of the Christians had broken out in the Roman Empire, St. Paul
would not willingly incur such peril as must have awaited him in a city like Ephesus, where he
had preached three years, and was well known, and where he was specially obnoxious to many’.
St. Paul was ever ready to suffer gladly for Christ, but he would not willingly expose any one
to the sin of being a Persecutor. He would, therefore, be disposed to shun Ephesus.
For a similar reason he would not, under existing circumstances, be eager to revisit Rome.
Thus then we are brought back to the conclusions already stated as probable, viz.
After his release from his first detention at Rome, in the Spring of a.p. 63, and after a mission-
ary journey to some countries to the west of Italy, he went with Timothy to Jerusalem, as he had
designed to do*.
In his way from the west to Jerusalem, he would probably sail by Crete, and perhaps he left
Titus there at that time, as Chief Pastor of that island ἡ.
From Jerusalem he went, according to his intention, into Phrygia, to Colosse’; and thence
proceeded along the southern bank of the Mwander to the neighbourhood of Ephesus, perhaps
to Miletus, and there besought Timothy to abide at Ephesus, when he himself set off to Macedonia ‘
to pay his promised visit to Philippi’.
From Philippi in Macedonia he perhaps passed over into Epirus, and wintered at Nicopois,
near Actium’.
The First Epistle to Timothy, and the Epistle to Titus, were written about this time. It seems
probable that the First Epistle to Timothy was written before that to Titus; and that Titus would
have a copy of that Epistle, in order that he might thence supply those directions’ which were not
contained in the Epistle to himself.
Why, it may be asked, did St. Paul write an Epistle to Titus, as well as to Timothy, on Church-
Regimen? Would not the Epistles to Timothy have served for Titus also?
The fact here specified deserves attention. Probably there were differences of character in
St. Paul’s two spiritual sons which required some difference of treatment. But the principal
inference, and it is an important one, which is to be derived from this fact, seems to be this—that
by writing to the two Chief Pastors of two places, so different in population and habits, as the
polished capital of Asia, Ephesus, and the almost savage island of Crete, and by prescribing the
same form of Church-Regimen to both—the Holy Spirit has taught the world by St. Paul, that this
form of Church Government—which is no other than that of Diocesan Episcopacy—is designed by
the great Head of the Church for all countries and ages of the world.
The design with which these Epistles were written—their subject-matter—their very phraseo-
logy—all bespeak a date of composition distinct from, and /ater than, that of any other Epistles
of St. Paul.
The Apostle’s declining years, the death of so many of his Apostolic Brethren, the breaking
out of the Persecution of the Christians under Nero in a.p. 64, the foresight of his own martyrdom
not far distant, the anticipation also perhaps of the death of the Apostle of the Circumcision, St. Peter,
for which that Apostle was looking, as our Lord Jesus Christ had showed him", the foreboding
of evil days at hand for the Church "—these and other considerations would impress themselves on
the Apostle’s mind with great force and solemnity, after his release from his two years’ detention at
Rome, and would inspire him with earnest solicitude, and with a vehement desire, to provide for
the future spiritual welfare of the Churches, which would soon be bereft of his personal presence
and fatherly care.
! Cp. note below, on 1 Tim. iii. 14. ? Phil. ii. 24.
3 See Acts xix. 28—31, and xxi, 29. 1 Cor. xv. 32; xvi. 8, 8. Titus iii. 12.
3 Heb. xiii. 23. ® As, for instance, with regard to the qualifications of Deacons
4 Titus i. 5. ᾿ and Widows, 1 Tim. iii. 8—13; v. 3—16.
3 Philem. 22. 10 2 Pet. i. 14. John xxi. 18.
4 πορευόμενος els Μακεδονίαν, 1 Tim. i. 3. 11 Acts xx. 29. 2 Tim. iii. 1.
INTRODUCTION TO
He would, therefore, now bequeath to the Church an Apostolic Directory for her future
guidance in Spiritual Regimen and Polity’.
This he did by constituting the Churches of Ephesus and of Crete, and by setting Timothy and
Titus over them respectively as Chief Pastors of those Churches, which were thus presented to the
eye of Christendom as specimens and models of Apostolic Churches; and by addressing to the
Chief Pastors of those Churches these Epistles, which were designed to be to them, and to all
Bishops and Pastors, like a sacred Manual and a heavenly Oracle for their guidance, how they
“ought to behave themselves in the House of God, which is the Church of the Living God, the
Pillar and the Ground of the Truth *.”
It may also be remarked, that the form of religious error, against which St. Paul provides an
antidote in these Epistles, is of a peculiar character, such as belonged to the last age of the Jewish
Polity, and to the decay of the Jewish Ritual at Jerusalem.
It is not the rigid Pharisaism, and strict legal self-righteousness, which had been condemned
by St. Paul in the Epistles to the Galatians and to the Romans. But it was a speculative
Gnosticism, a theorizing profession of Faith, a spurious Religion of Words, vaunting, in boastful
hypocrisy, its own spiritual illumination, but hollow, barren, heartless, profitless, and dead ; not ‘ main-
taining good works,’ but rather disparaging them; explaining away the doctrine of the Resurrec-
tion of the Body’ by an allegorical process of Interpretation, afterwards fraught with so much
moral mischief to the world; and deluding its votaries with a specious show and empty shadow of
godliness; and puffing them up with presumptuous notions of superior holiness, and tempting them
to cauterize their consciences with a hot iron‘; and inveigling them to make compromises between
God and mammon, and enticing them with earthly allurements to make Religion a Trade, and to
wear away their days in hypocritical unfruitfulness, and to live as liars to themselves, and indulging
them in antinomian licentiousness, and in worldly lusts, and carnal concupiscence, and sensual
voluptuousness.
It was, in fact, that hypocritical form of Religion which had incurred the stern censure of the
Bishop of Jerusalem, St. James, foreboding the coming woes of Jerusalem’; and which is also
denounced in the Catholic Epistles of St. Peter and St. Jude*; and which afterwards developed
itself in the full amplitude of its“hideous deformity in the organized systems of the Gnostics, and
particularly in the mystical allegories of Valentinus, and the moral oppositions of Marcion’,
subverting the foundations of Faith and Practice, and bringing disgrace on the Christian name by
its moral profligacy and dissolute enormities *.
' ‘This is the form of Judaizing Gnosticism that is presented to the eye by the Apostle St. Paul
in these Epistles to Timothy and Titus, and evoked from him those solemn denunciations which
characterize these Epistles concerning the moral guilt of Heresy, and on the necessity of shunning
all profitless and barren speculations, and of teaching wholesome and sound Doctrine, fruitful in
Good Works’.
The peculiar phraseology of these Epistles also deserves notice.
It has indeed been arbitrarily represented in recent times as an argument against their
genuineness. But it may rather be adduced in confirmation of the statement, that they belong to a
distinct period of their own (and this a late one) in the Apostle’s career.
? Cp. Dr. Bentley on Freethinking, quoted below on 1 Tim. ence at that time. See Tertullian, adv. Marcion. v. 21. Hieron.
iii. 2
422
iii. 2. Prol. ad Titum.
2 | Tim. iii. 15.
The following words, from a writer of the third century, well
describe the Apostle’s design in writing the Pastoral Epistles:
od μόνον ὡς σοφὸς ἀρχιτέκτων θεμέλιον κατεβάλλετο, ἀλλὰ καὶ
ἀρχιτεκτονικὰ olovel βιβλία ἔγραψεν, πῶς δεῖ τὸν ἀρχι-
τέκτονα οἰκοδομεῖν οἰκίαν, ὁποῖον δεῖ τὸν ἐπίσκοπον εἶναι,
πρεσβύτερόν τε. καὶ διακόνους, καὶ τὸ ὑπόλοιπον τῆς ἐκκλη-
σίας πλήρωμα’ ταῦτα γὰρ πάντα οἱονεὶ νόμοι ἀρχιτεκτονικοὶ ἦσαν.
Origen, in Οδι πᾶ, in 1 Cor. iii. p. 56.
See further below, the Introductory Note to the Third
Chapter of the First Epistle to Timothy.
3 2 Tim. ii. 17, 18.
4 1 Tim. iv. 2.
5. James i. 22—27; ii. 14—26.
Δ 2 Pet. ii. 1—3. 13. 19. Jude 4. 10-- 12. 16. 19.
‘ On which account these three Epistles of St. Paul, or por-
tions of them, were rejected by Marcion,—a proof of their exist-
But Tatian and the Encratites (says Jerome), and other
earlier heretics (says Ireneus, iii. 12. 12) who are puffed up by a
false pride of knowledge, own them as Scripture, but wrest them
from their true sense by misinterpretation. The act of the one
heresiarch Marcion in rejecting them, is an evidence of what the
others of the same stamp would have done if they had been as
venturous as he was. And thus the rejection of these Epistles by
one, and their reception by others, is a strong evidence of their
Genuineness and Authority; and may be appealed to in con-
firmation of the general testimony of the Ancient Universal
Church in behalf of these Epistles, and in opposition to the
allegations of some critics (such as Eichhorn, Schleiermacher,
De Wette, Baur, and Schwegler) who have impugned them in
recent times.
δ For a clear view of its distinguishing features in Faith and
Practice, see Blunt on the Early Church, chap. ix.
9 See notes on 1 Tim. i. 10. Titus i. 16; iii. 8.
THE EPISTLES TO TIMOTHY AND TO TITUS. 423
Some of the most remarkable features of this phraseology are
1. πιστὸς ὁ λόγος, used to introduce a memorable saying, a formula peculiar to these Epistles’,
and very appropriate to a time when the Apostle would leave certain memorable sentences as
“faithful sayings,” to be like “nails fastened by the Masters of Assemblies, which are given by one
Shepherd ?””—even by Christ Himself, the Chief Shepherd.
2. ὑγιαίνουσα διδασκαλία, λόγοι ὑγιαίνοντες, λόγος ὑγιὴς, ὑγιαίνειν τῇ wiore.*—words equally
proper to be sounded in the ears at a time when the Church was suffering from such spiritual
diseases as the Apostle describes under such names of a canker, fables, profitless questions, idle talk‘.
3. The same observation may be applied to the perpetual inculcation of the terms sound, sober,
holiness, and such like *.
They are like protests against that empty profession of religion, which was like a foul and
deadly gangrene preying on the vitals of the Church.
At, or soon after, the time when the Epistle to Titus was written, St. Paul was designing to
winter at Nicopolis, in Epirus‘. He sent for Titus to come to him there, as soon as Artemas or
Tychicus should have arrived in Crete to supply his place’; and, perhaps, sent him thence on a
mission to Dalmatia *.
After wintering at Nicopolis the Apostle seems to have visited Corinth, where Erastus
remained in charge’, and thence he came to Miletus, where he left Trophimus sick ”.
Perhaps it was at Miletus that he had another interview with his son in the faith, the beloved
Timothy ; ‘and there he was separated from him, under some circumstances of peculiar distress,
which after a loving and reverent association with his spiritual Father, St. Paul, during about
fifteen years, and a fellowship of labour and of bonds for the sake of Christ, betokened the approach
of the time of séparation and spiritual orphanship, and brought from the eyes of Timothy a flood
of tears", and made the sea-shore at Miletus to be a witness of a scene similar to that pathetic
parting between St. Paul and the Presbyters of Ephesus, at the same place about ten years before.
Some reasons have been stated in the notes on the second Epistle to Timothy for the con-
jecture’, which is there offered to the consideration of the reader, as to what the circumstances
of this parting from Timothy were ™*.
St. Paul, it is probable, was then apprehended in the neighbourhood of Ephesus; and was
carried as a prisoner by sea along the coast of Asia toward Rome.
In his voyage thither he touched at Troas, and deposited some of his property in safe custody
with Carpus there ™*.
Thence he probably proceeded under a military guard to Neapolis and Philippi, and so by the
Egnatian way toward Rome: and thence wrote his second Epistle to Timothy a little before his
death '*.
He had associated the name of Timothy with his own in writing the two first Epistles that he
addressed to any Christian Church, those to the Thessalonians. And now about thirteen years after
the date of those two Epistles, he writes this, his last Epistle, to him.
Thus his sufferings for the Gospel were made more fully known; and finally he bore testimony
to Christ at the tribunal of Cesar, and laid down his life for the Gospel in the Capital of the
World.
His Martyrdom was by the same manner of death’ as that of the forerunner of Christ,
11 Tim. i. 15; iii. 1; iv.9. 2 Tim. ii. 11.
3. Eccles, xii. 11.
3 1 Tim. i. 10; vi. 3. Titus i. 9.13; ii. 1, 2. 8 2 Tim. i. 18;
iv. 3.
4 γάγγραινα, 2 Tim. ii. 17. μῦθοι, 1 Tim. i. 4; iv. 7. 2 Tim.
iv. 4, Titus i. 14. ζητήσεις ἀνωφελεῖς, Titus iii. 9. Cp. 1 Tim.
i. 4; vi. 4. 2 Tim. ii. 23. λογομαχίαι, κενοφωνίαι, ματαιολογία,
1 Tim. vi. 4. 20. 2 Tim. ii. 16.
5 σώφρων, σωφρονεῖν, σωφρονισμός, 1 Tim. iii. 2. Titus i. 8; ii.
2. 5,6. 12. 2 Tim. i. 7; and of εὐσέβεια and εὐσεβῶς, 1 Tim.
ii, 2; iii, 16; iv. 7,8; vi. 3. 6. 11. 2 Tim. iii. δ. 12. Titus i. 9;
ii 1. Cp. De Wette, p. 117. Davidson, iii. p. 119. Conybeare
and Howson, ii. p. 663. Huther, Einleitung, p. 50. Alford,
p. 82.
® See on Titus iii. 12.
7 Ibid.
8. 2 Tim. iv. 10.
Titus iii. 8,
9.2 Tim. iv. 20.
19 Tbid.
11 2 Tim. i. 4.
12 It has been satisfactory to the Author to find, that he had
been anticipated in this conjecture by Mr. Birks, in his valu-
able additions to Dr. Paley’s Hore Pauline, p. 306.
13 See on 2 Tim. i. 4. 13; iv. 13—17.
\s See on 2 Tim. iv. 13.
15. 2 Tim. iv. 8.
16 Tertullian, Scorpiace 5: “ Orientem fidem Rome primus
Nero cruentavit. Tunc Petrus ab altero cingitur (Joan. xxi. 18),
chm cruci astringitur. Tunc Paulus civitatis Romane conse-
quitur nativitatem.”
See also Tertullian, Preescr. Heret. 36: “ Rome Petrus
passioni Dominice exeequatur; Paulus Joannis (Baptists) exitu
coronatur.”
Dionysius, Bishop of Corinth, who flourished as early as the
424
INTRODUCTION.
and of the first Apostolic Martyr, St. James. Some ancient authors assert that it took place not
only in the same city, Rome, but also perhaps in the same year and day as that of his brother
Apostle, St. Peter, a little before the close of Nero’s reign, who died on June 9th, a.v. 68, about the
same time as the commencement of the War, which ended, after two years, in the destruction
of Jerusalem, in August, a.p. 70.
middle of the second century, affirms, in an Epistle to the
Romans, that Peter and Paul suffered at Rome at the same
season, κατὰ τὸν αὐτὸν καιρόν. (Cp. Eused. ii. 25.)
Caius, a Roman Presbyter at the end of the second.century,
asserts that St. Paul was buried near the rvad leading out of
Rome toward Ostia, on the s.w. of the city. (Cp. Euseé. ii. 25.)
S. Jerome, Scr. Eccl. 5, also mentions the same place, assert-
ing that St. Paul and St. Peter were martyred on the same day,
anno Neronis xiv. Theodoret (in Philip. i.) says, that after his
two years’ detention in Rome, St. Paul went and presched in
Spain, and then returned to Rome, where he was beheaded. Cp.
Eusebius, Chron. Anno 2084; and Prudentius, de . Xi.
p- 145. 8. Gregory I. Bishop of Rome (xii. Ep. 9, p. 1104),
specifies the ‘ Aquas Salvias,’ now called ‘le tre Fontane,’ on the
Via Ostiensis, as the site of his martyrdom. The Chiesa di
8. Paolo alle tre Fontane preserves the memory of the site.
Nibby, Itinerario di Roma, p. 477.
ΠΡΟΣ TIMOOEON A.
I, }*ITATAOS, ἀπόστολος Χριστοῦ ᾿Ιησοῦ, κατ᾽ ἐπιταγὴν Θεοῦ σωτῆρος 2403-15,
ἡμῶν, καὶ Χριστοῦ ᾿Ιησοῦ, τῆς ἐλπίδος ἡμῶν, 3." Τιμοθέῳ γνησίῳ τέκνῳ
9. Col. 1. 27.
€V Gal. 1.1.
Acts 16. 1.
a a b
πίστει: χάρις, ἔλεος, εἰρήνη ἀπὸ Θεοῦ Πατρὸς καὶ Χριστοῦ ᾿Ιησοῦ τοῦ Κυρίου 1 Cor. 4. ΤΊ.
ἡμῶν.
3° Καθὼς παρεκάλεσά σε προσμεῖναι ἐν Edéow πορενόμενος εἰς Μακεδονίαν,
Gal. 1.
Πρὸς Τιμόθεον Α.1] 80 A, D, E, α.
Cu. I. 1. ἀπόστολο:] In both his Epistles to Timothy, St.
Paul introduces himself with the title of Apostle of Jesus Christ,
and also in that to Titus. He then commands, and authorizes with
Christ’s name, what he delivers in these Pastoral Epistles con-
cerning the regimen of Christ’s Church.
— Χριστοῦ Ἰησοῦ] So A, D*, F, G, Griead., Scholz., Lach.,
Tisch., Huther, Alf., Ellicott.—Elz. has Κυρίου ᾿Ιησοῦ Χριστοῦ.
_— τῆς ἐλπίδος ἡμῶν] Christ our Hope. (See Col. i. 27.) In
like manner Christ is called our Wisdom, Righteousness, and
Sanctification (1 Cor. i. 30), and our Peace (Eph. ii. 14). Cp.
Ignat. (ad Trall. 2), Ἰησοῦ Χριστοῦ τῆς ἐλπίδος ἡμῶν. ;
2. Ττιμοθέφ] On the Hi of Timothy, see Acts xiv. 6;
xvi. I. He was of Lystra in Lycaonia; his mother, Eunice, a
Jewess, and afterwards a Christian. (2 Tim. i. 5.) Having been
associated by St. Paul with himself at Lystra, he accompanied the
Apostle in his missionary journey in Asia, and in his first visit to
Macedonia; and being left by him temporarily in charge there,
rejoined him with Silas at Corinth (Acta xvii. 14; xviii. 5), and
is associated by St. Paul with Silas in his Epistles to the Thessa-
lonians (1 Thess. i. 1. 2 Thess. i. 1), written from Corinth.
_ He was afterwards with St. Paul at Ephesus (1 Cor. iv. 17;
Xvi. 10); and having been despatched by him with Erastus to
Macedonia, rejoined him there (Acts xix. 22. 2 Cor. i. 1), and
accompanied him to Corinth (Rom. xvi. 21); and when he had
quitted it for Macedonia, was one of those who went with him
along the coast of Asia, touching at Miletus, where the Apostle
addressed the Ephesian presbyters (Acts xx. 17—36) in his way
τ Jerusalem, with the collection of alms for the poor Christians
ere,
He was afterwards with St. Paul in his first imprisonment at
Rome ; and is associated with him in his Epistles to the Colos-
pas gata os Philippians, written from Rome.
᾿ e was probably despatched by the Apostle to Philippi a
little before St. Paul’s release from his imprisonment (see Phi ii.
18—20), and was afterwards put in prison and liberated; and
after his release St. Paul expressed his hope to visit Jerusalem
with him. (Heb. xiii. 23.)
Having made this trial of his faithfulness during a term of
en years, and having afforded him the benefit of near per-
sonal intercourse with himself, and of the experience of his own
postolical administration, St. Paul, now in his old age (Philem. 9),
and Not ‘expecting ever to revisit Ephesus (Acts xx. 25. 38),
oe him as Bishop in the great city of Ephesus, and writes to
ἘΝ the present Epistle, in order to instruct him further in his
heen duties. At the same time he ex a hope to see
thin oui shortly (1 Tim. iii. 14, 15); and it is probable that
ee
en St. : a few years’ li , was again in pri
Ἂς Rome, and foreknew that his martyrdom was near (2 Tim.
ae », he addressed to him the Second Epistle (2 Tim. iv. 21), in
ve he desires him to endeavour to come to him quickly.
Ou. 11.— Parr III.
(2 Tim. iv. 9.) He requests him to bring the cloak which he had
left at Troas (2 Tim. iv. 13), by which place he would probably pass
in his way from Asia to Rome. He informs him that he has sent
Tychicus to Ephesus, probably to take Timothy’s place in his ab-
sence. Perhaps, therefore, Timothy was occupied in visiting the
Churches of Asia when St. Paul wrote the second Epistle.
Timothy has always been regarded by the Church as the first
Bishop of Ephesus. See Eused. iii. 4, and the Acts of the Great
Council of Chalcedon (Concilia General. iv. p. 699, Labbé).
It has been said, indeed, by some in recent times, that this
assertion is inconsistent with the general tradition of St. John's
residence and death in that City. But it may be remembered
that St. John himself addresses in the Apocalypse a Spiritual
Pastor of the Church of Ephesus, whom he designates as its
Angel, i. e. 88 its Chief Pastor. (Rev. ii. 1.)
The residence, therefore, of Timothy at Ephesus, would not
have been incompatible with that of St. John. The local tra-
dition at Ephesus, and that of the Martyrologies, is, that he
suffered death by stoning in that City. Bolland, Acta Sanct.
24 Ian.: the Greeks keep his festival on 22nd Jan. See the au-
thorities in Tillemont, Mémoires, ii. p. 69.
8. Καθὼς παρεκάλεσα] As I besought thee then, so I beseech
thee now. Winer, § 63, p. 603.
St. Paul uses a word of gentle exhortation, not of command,
for he was writing to one who was not only his own son in the
faith, but was also a Bishop of the Church. Theophyl. See ii. 1.
Cp. v. 1.
In reading this and the second Epistle to Timothy, it is to
be borne in mind, that these two Epistles were designed to be not
only a Directory to Timothy himself, for the regulation of his own
practice, and to furnish him with a store of arguments against
Judaizing and other opponents, but also to be a public, authori-
tative Commission, which Timothy might show to others as his
credentials, delivered to him, as Bishop of Ephesus, by Christ,
the Head of the Charch, acting by the instrumentality of the
Apostle, guided by the Holy Ghost; and sending his Epistles to
Timothy, not to be reserved in his own private custody, but to be
read publicly in the Church (as they ever have been) as an in-
tegral portion of Holy Scripture.
If, then, there were any at Ephesus, who, on account of
Timothy’s youth, or other causes, might be disposed to disparage
his Episcopal authority, he could appeal to these Epistles, dictated
by the Holy Spirit, as his own official warrant ; and show from
them that it was not of his own chvice that he abode at Ephesus,
in order to reprove the false doctrine of some false teachers,
especially the Judaizers, but that he had been there placed by
St. Paul. Cp. v. 18, and Introduction to this Epistle.
— προσμεῖναι ἐν ᾿Εφέσῳ] to abide still at Ephesus.
St. Paul had already written his Epistle to the Ephesians,
and he now desired Timothy to remain in charge at Ephesus to
watch over the Church there, and to inculcate what he had taught.
Cp. Theophyl.
St. Paul does noé ssy to Timothy that he left _ at Ephesus,
3 ,
εν πιστει.
, ὃς 6. 14.
. 10—14, 19.
. 23.
1 TIMOTHY I. 4—9.
ἵνα παραγγείλῃς τισὶ μὴ ἑτεροδιδασκαλεῖν, 4 * μηδὲ προσέχειν μύθοις καὶ yevea-
λογίαις ἀπεράντοις, αἵτινες ζητήσεις παρέχουσι μᾶλλον ἣ οἰκονομίαν Θεοῦ τὴν
5° Τὸ δὲ τέλος τῆς παραγγελίας ἐστὶν ἀγάπη ἐκ καθαρᾶς καρδίας καὶ συνει-
’ 9 Lal τη a, Ῥ YY 9 ’ πη a “pe ao ρ td
σεως ἀγαθῆς Kat πίστεως ἀνυποκρίτου, ®°‘' ὧν τινὲς ἀστοχήσαντες ἐξετ ᾿
> a Ρ ,’ ΝΥ porn
σαν eis ματαιολογίαν, 7 θέλοντες εἶναι νομοδιδάσκαλοι, νοοῦντες εἃ
αν εἰς ματαιολογία μ μὴ μήτ
λέγουσι, μήτε περὶ τίνων διαβεβαιοῦνται.
88 Oidape δὲ, ὅτι καλὸς ὁ νόμος, ἐάν τις αὐτῷ νομίμως χρῆται, 9" εἰδὼς
τοῦτο, ὅτι δικαίῳ νόμος οὐ κεῖται, ἀνόμοις δὲ καὶ ἀνυποτάκτοις, ἀσεβέσι καὶ
μο
as he says to Titus that he Jeft him in Crete. (ΤΊΣ i. 5.) There
is no evidence that St. Paul ever revisited Ephesus after his first
imprisonment at Rome. Perhaps on some occasion, when sailing
by Asia toward Macedonia, he desired Timothy to abide at Ephe-
sus. See on iii. 15, and Introduction to this Epistle, p. 419—21.
— πορευόμενος els Μακεδονίαν} when I was on my journey to
Macedonia. ΑΒ to the time of this journey, see the Introduction
to this Epistle, p. 419. Cp. Phil. ii. 24, where, writing at Rome,
he expresses a hope to-visit Philippi in Macedonia.
4. γενεαλογίαις dwepdyrots] interminable genealogies,—
(1) Understood by some of the Fathers to refer to the
emanations of ons, in the speculations of Gnosticism. So Iren.
i. 1. Cp. Tren. Frag. i. p. 3, ed. Pfaff.; and Tertullian, de
Prescr. 33, and de Carne Christi, 24; and so Bluné on the Early
Fathers, p. 640. Cp. below on vi. 20.
(2) Others regard these Genealogies as of Jewish origin, not
the Genealogies of the Mosaic Law (see Augustine, refuting this
allegation, c. Adversarium Legis, ii. 1), but the genealogies of.the
Jews, priding themselves on their hereditary descent from Abra-
ham, and boasting themselves to be God’s favoured race, to the
exclusion of the Heathen world. (John viii. 33. 39. 44.)
Or (3) the Genealogies of the rabbinical schools, such as
may be found in the Talmud. So Chrys., Aug., who exemplifies
them by a specimen: ‘“‘ Deum primo homini dicunt duas credsse
mulieres, ex quibus texunt genealogias veré (sicat ait Apostolus),
infinitas, parientes infructuosissimas qutestiones.””
This opinion is confirmed by what St. Paul says to Titas,
i. 14, μὴ προσέχοντες Ἰονδαϊκοῖς μύθοις: and iii. 9, γεν εα-
Aoylas καὶ Epes καὶ μάχας vouinds.
These Genealogies might well be called interminable, as con-
trasted with the Genealogies of Holy Scripture, which serve the
purpose of proving the descent of the Messiah, and particularly as
compared with the two Genealogies of the Gospels, which have
their πέρας, or terminus, in Christ. (Matt. i. 1—18. Luke iii.
23—38.)
--- οἰκονομίαν) dispensation. The meaning is, These fables and
interminable Genealogies, with which these heterodox Pastors
feed their flocks, supply no wholesome diet to the soul, only
controversial and thorny questions, which have no spiritual
nonrishment in them, and are no part of the divine dieting of
dd dispensation in Christ, supplied from the storehouse of His
love.
The word οἰκονομία, as here used, and expressing God’s care
in governing, guiding, ordering, and feeding His Household,
especially by the ministry of Christ, the Incarnate Word, Whom
He has appointed to be Head of the Church, the House of the
Living God (1 Tim. iii. 15. Heb. x. 21), is explained by St. Paul
in his Epistle to the Church and City where Timothy now was,
Ephesus (Eph. i. 10; iii. 2), the best Commentary on this Epistle
to its Bishop. See note there.
This οἰκονομία Θεοῦ is here affirmed to be in faith, namely,
to have its proper element in the sphere of faith, in opposition to
the teaching of these seducing Judaizers at Ephesus, who placed
God’s GSconomy or Dispensation in the lower element of human
works according to the Law, by which they supplanted the
scheme of the Gospel, and sought to establish their own righteous-
ness, and to obtain salvation as a debt due to their own deserts.
The reading οἰκοδομίαν (Elz.), edification, is found in D¥**,
and οἰκοδομὴν in D*, but neither of these readings bas any claim
to be put in comparison with οἰκονομίαν, which is in A, F,
G, I, K.
5. Td δὲ τέλος τῆς παραγγελίας ἐστὶν ἀγάπη)] But the end of
the precept is Love. Those Genealogies of which the Apostle
had been τΡόΔ δε: have no end. But the precept,—that is, the
true, sound, wholesome system and body of Christian doctrine,
which ought to be delivered by thee and by all Christian Pastors,
and which is opposed by those érepod:3doxaAo:,—has its end and
consummation in Love.
Cp. Rom. xiii. 10, πλήρωμα νόμου ἡ ἀγάπη, and Gal. v. 13.
Col. iii. 14. Eph. iv. 16; and Augustine, Serm. 350 and Serm.
358, and in Ps. xxxi.
— ἐκ καθαρᾶς καρδίας καὶ συνειδήσεως ἀγαθῆς καὶ πίστεως
ἀννποκρίτου]͵ The Love which the Apostle describes as the τέλος
of the precept, springs from a clean Heart, one unsullied by
carnal lusts and sordid cares; and from a good Conscience, regu-
lated by God’s Will, and not tampered with, but carefully obeyed ;
and from faith unfeigned,—not a specious, hollow, hypocritical,
inoperative, barren faith, such as is condemned by St. James (ii.
17, 18),—but a living, healthful, energetic, fruitful Faith. See
Gal. v. 6.
The Love which the wife of Potiphar professed for Joseph
was not out of a clean heart, but of impure lust. Cp. Augustine,
de Doctr. Christ. i. 5. A pure heart is that which loves nothing
but that which ought to be loved. The love which Conspirators,
and Pirates, and Robbers profess for one another is not from a
good conscience. (Augustine, Serm. 90.) The love which Demas
professed for St. Paul was not from a faith unfeigned ; but his
faith was a mere empty profession, like that of those who are
sown “on the rock, which, when they hear, receive the word
with joy, but have no root in themselves, and which for a while
believe, but in time of trial fall away” (Luke viii. 13).
Faith is mentioned last, as the root of all, from which every
other virtue springs and 8. Hence Ignatius (ad Eph. 14),
oe probably to this passage, says, ᾿Αρχὴ μὲν πίστις, τέλος
δὲ ἀγάπη.
6. ὧν τινὲς ἀστοχήσαντε5] The word ἀστοχεῖν is used of
archers who shoot their arrows without skill. (Cp. vi. 21. 2 Tim.
ii. 18.) Teachers of others ought to aim aright, and to direct
their arrows well, in order to hit the mark; but these have shot
at random, and having missed love, and good conscience, and
faith, have swerved aside to vain jangling. Chrys., Theophyl.
The Apostle thus shows that the main source of Unbelief
and Heresy is in an evil dife; and therefore he speaks of the evil
heart of unbelief. Heb. iii. 12. Cp. John vii. 17.
8. Οἴδαμεν δέ] But we know. A reply to the Judaizers at
Ephesus, who charged the Apostle with disparaging the Mosaic
Law. He shows thst they themselves were chargeable with the
sin which they imputed to him.
— «ards ὁ νόμος, ἐάν τις αὐτῷ νομίμως χρῆται] See Rom.
viii. 12.
‘We who preach ‘‘ Christ, the end of the Law, to every one
that believeth’ (Rom. x. 4), we use the Law lawfully, and as the
Law itself commands us to do, although we are accused by some
of disparaging the Law; whereas they who treat it as an end, and
not as the means to the end, Christ, treat it unlawfully, and, as
far as in them lies, contravene and frustrate the Law. See Chrys.
and Augustine (de Spiritu et Litera, 16), who says, “‘ Justus bond
lege legitimé utitur, et tamen justo lex non posita est; non enim
ex ed justificatus est, sed ex lege fidei, qui credidit nullo modo
posse suse infirmitati, ad implenda ea que lex factorum juberet,
nisi divin& gratia sublevari.”
9. δικαίῳ νόμος οὐ κεῖται) law is not enacted for a righteous
man. “ Justus non est sub lege, quia in lege Domini est vo-
luntas ejus (his delight), qui enim in lege est, secundim legem
agitur; ille ergo liber est, hic servus” (Augustine in Ps. i.
A Lapide).
Cp. S. Irencus (iv. 16. 3) on the reason why the Decalogue
was not given to the Patriarchs: “‘Quare Patribus non disposuit
Deus testamentum? Quia lex non est posita justis, justi autem
Patres virfuéem Decalogi conscriptam habentes in cordidus ...
habebant in semetipsis justitiam Legis.”
This may be predicated, not only of the Law of Moses, but
of Law generally. Laws are not enacted for the sake of re-
warding good men, but in order to coerce the evil. And this
seems to be a preferable sense here, not only because Νόμος is
without the Article, but because the Law of Moses, as far as it
was a special code, promised rewards to good men. See Eph.
vi. 2. Lev. xviii. 5. Ezek. xx. 1]. 13. 21. Cp. Gal. v. 23, and
1 TIMOTHY L 10-13. 497
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καὶ διώκτην καὶ ὑβριστήν. ᾿Αλλὰ ἠλεήθην, ὅτι ἀγνοῶν ἐποίησα ἐν ἀπιστίᾳ. Phi. 5.6.
Bp. Middleton here, and the line of Antiphon, ὁ μηδὲν ἀδικῶν | St. Paul confesseth himself to have been a persecutor, &c.,
οὐδενὸς δεῖται νόμου, and Ovid, Mot. i. 90. Tacitus, Ann. iii. 25. | although he followed the guidance of his own Conscience (Acts
(Wetstein.) xxvi. 9), and to have stood in need of mercy for the remission of
___ It is however true that St. Paul (as Wetstein has observed), | those wicked acts, though he did them ignorantly, and out of zeal
in his enumeration of the sins which follow here, seems to have | forthe Law. Cp. John xvi. 2. By. Sanderson, ii. p. 122.
had his eye on the order of the Decalogue. Thus ἀσεβεῖς καὶ — ᾿Αλλὰ ἠλεήθην] But nevertheless I obtained mercy, be-
ἁμαρτωλοὶ, ἀνόσιοι καὶ βέβηλοι are they who violate the com- | cause I did it not knowing what I did, being yet in unbelief.
mandments of the First Table; and they who are next specified, This sentence is best explained by our Blessed Lord’s prayer
break the injunctions of the Second Table. on the Cross, “‘ Father, forgive them, for they know not what
— πατραλῴαι:] strikers of fathers; ἀλοιᾶν, ψιλῶς τὸ τύπτειν | they do” (Luke xxiii. 34). Not ss if they were not guilty of a
(Ammonius). The word was applied to any outrage against pa- | heinous sin; for, if they were not guilty, they would not have
rents. See Pollux, iii. 13. needed forgiveness. But Jesus Christ, in His great mercy, pleaded
10. ἀνδραποδισταῖ:) kidnappers of men, in order to make them | for them a circumstance, which made their sin to be /ess sinful
slaves. Cp. Rev. xviii. 13. than might have been the case. Their sin was not against know-
Men-stealing is forbidden under pain of death. Exod. xxi. | ledge and conscience; it was not a wilful and presumptuous sin,
16. Cp. Deut. xxiv. 7, where it is applied to the stealing of an | but one of ignorance. They did not know that He Whom they
Teraelite. ᾿Ανδραποδιστής ἐστιν ὁ τὸν ἐλεύθερον καταδουλωσά- | crucified was the Son of God. Not that their ignorance excused
μενος (Polluz, iii. 78). He was sometimes called σωματέμπορος, | them, for they might have known Him as such, and their only
in Latin, ‘ plagiarius.’ hope was in God’s mercy; yet it did not, as it were, close the
A person who stole a slave from his master was also called | door to mercy, as Wilfulness and Presumption would have done.
ἀνδραποδιστὴς in Greek and Roman Law. (Etymol. Cp. the Lex So (as Bp. Sanderson says, iii. 233) though Saul was a per-
Fabia; Wetstein.) secutor, a blasphemer, and injurious, yet he obtained mercy,
- τῇ ὑγιαινούσῃ ee δὲ wholesome doctrine. It is | because he did i¢ ignorantly. His ignorance was not enough to
observable that the word dy (to be in health) occurs eight | justify him; he stood in need of God’s mercy, or he would have
times in the pastoral Epistles, and always in reference to doctrine. ished in his sins. But yet who can tell, whether he ever would
A striking proof of the importance of sound teaching. live found mercy, if he had done the same things, and ποί in ig-
norance? Ignorance, then, though it do not deserve pardon,
yet it often findeth it, because it is not joined with open contempt
of Him that is able to pardon. But he that sinneth against
knowledge doth not only provoke the Justice of God, but dam up
His acy ὃΥ his contempt, and doth his part to shut himself out
for ever from all possibility of pardon. See also By. Sanderson,
ii. 60, where he says that St. Paul Here “leaves it questionable
whether there be hope of mercy for such as blaspheme maliciously
and against knowledge.”
St. Paul’s words here are, therefore, a solemn warning to all
persons, such as open Infidels or profane Scoffers, who imagine
that they have nothing to fear, provided they are sincere, and act
according to their conscience; for there ‘‘is a way which seemeth
right unto a man, but the end thereof are the ways of death”
(Prov. xiv. 12).
The extenuating circumstance of ignorance was probably
mentioned by the Apostle as a warning to the Jews, and to apos-
tatizing Christians, Judaizers, and others of later days, who might
be disposed to pervert his wonderful Conversion into an occasion
for presumption on God’s mercy.
St. Paul says, that Ae obtained mercy because he did it
ἀγνοῶν. But this, be it observed, was at the commencement of
the Gospel. At that time the evidences of Christianity were not
fully displayed, as they were afterwards, and as they are now.
St. Paul could not long have remained ἀγνοῶν after the mi-
raculous gifts of the Holy Ghogt had been poured out upon the
Church, and after the working of so many miracles by the
Apostles and others at Jerusalem, and after so many wonderful
signs had attended the reception of the Gospel wherever it was
preached.
Hence, therefore, we may derive a confirmation of the
Ι
IL. ὃ ἐπιστεύθην)] See Rom. iii. 2, ἐπιστεύθησαν τὰ λόγια.
Va la oy marl 1 Thess. ii. 4. Tit. i. 3.
. χάριν ἔχω «.7.A.] Another reply to the Judaizing false
teachers mentioned above, 1 4--Ἴ. ΠΕΣ
we ae rice with—
1) Either being a renegade now, or
) With having been a blasphemer formerly.
e is thus led to speak of his own Conversion and Apostle-
ehip, and shows how it is exemplary to them.
— πιστόν με ἡγήσατο θέμενος εἰς διακονία") He judged me
Saithful, in that He put me into the ministry. See Theophyl.
It has been asked, How could Christ have judged St. Paul
JSaithful, when be was a persecutor? and how could He have ¢here-
Sore pe into the Ministry ?
is question is treated at length by A Lapide here, who
argues, that πιστὸς does not mean faithful as a Christian, but
only (rusty, 88 8 heathen, or unregenerate person might be.
But how could any one, who was only πιστὸς in this sense,
and so lately a blasphemer, be therefore judged to be meet to be
advanced to the Apostleship ?
Some of the Schoolmen (as Aguinas here) suppose that
πιστὸς is said by anticipation of what Paul would become, and
what God foreknew; and that God chose him “ex previsis
meritis;” but this opinion tends to Pelagianism and Armi-
nianism.
But the supposed difficulty arises from an incorrect notion
as to the time at which St. Paul was “‘ put into the Ministry.”
He was not ordained an Apostle till many years after his
Conversion. See above on Acts xiii. 2.
St. Paul went through a term of prodation of several years
after his Conversion. And when he had approved himself to be
πιστὸς, through the grace which God given him, and which | opinion, that St. Paul’s Conversion followed soon after the Cruci-
he had cherished, and by which he had profited, then he was | fixion, and Ascension, and Day of Pentecost.
“‘put into the Ministry,”—then, but not till then, was he or- — ἐν ἀπιστίᾳ) when I was yet in a state of unbelief, i.e. be-
dained to the Apostleship. Sore I had been received into the Church by a profession of faith
18. τὸν πρότερον) A, D*, F, G have τὸ πρότερον, and eo | in Christ.
Lachm., Tisch., Ellicott, Aff. But the article τὸν gives force He guards against the abuse of the divine mercy shown in
to the substantives, and increases the emphasis of his self- | his particular case, into a plea for recklessness and apostasy in
accusation. the case of those who Aave been baptized; such as was the case
_ It is a characteristic of St. Paul’s manner in his Jatest | of Simon Magus, of whom it is said that he ἐπίστευσε, i.e. made
Epistles to look back on God’s first mercies, and to teach others public profession of faith in Christ, and was baptized, and then
to do so. A practical lesson on the true nature of Christian | committed the sin to which he has given his name. (Acts viii.
Thankfulness, See on 2 Tim. i. 5; iii. 1]. 13—18, where see note.) And such was the case also with those
— βλάσφημον καὶ διώκτην καὶ ὑβριστήν)] An accumulation of | Hebrew Christians to whom St. Paul had referred in his Epistle
guilt. Not only ἃ blasphemer of God, but a persecutor of His | to the Hebrews, vi. 1—8.
Son; with acts of insult, outrage, and violence. Theophyl. The word πιστεύω, to embrace the faith in Christ, as used
312
428
1 TIMOTHY I. 14—17.
M4 “Ὑπερεπλεόνασε δὲ ἡ χάρις TOD Κυρίου ἡμῶν pera πίστεως καὶ ἀγάπης τῆς ἐν
Χριστῷ ἸἸησοῦ.
1 Matt. 9. 13.
& 18. 11. & 20. 28.
Mark 2. 17.
15' Πιστὸς ὁ λόγος, Kal πάσης ἀποδοχῆς ἄξιος, ὅτι Χριστὸς ᾿Ιησοῦς ἦλθεν
εἰς τὸν κόσμον ἁμαρτωλοὺς σῶσαι" ὧν πρῶτός εἶμι ἐγώ.
ἠλεήθην, ἵνα ἐν ἐμοὶ πρώτῳ ἐνδείξηται ᾿Ιησοῦς Χριστὸς τὴν ἅπασαν μακροθυ-
ἠλεή μοὶ πρώτῳ ” ριστὸς τὴ paxp
16 ᾿Αλλὰ διὰ τοῦτο
, Ν ε , A id ’ 9 3 9. ᾽ AY 27
μίαν, πρὸς ὑποτύπωσιν τῶν μελλόντων πιστεύειν ἐπ᾿ αὐτῷ εἰς ζωὴν αἰώνιον.
m Rom. 16. 27.
ch. 6. 16.
> AY TA Lal 99
Jude 25. ELS TOUS αἰωνας τῶν αἰώνων.
Ἰ αὶ Τῷ δὲ Βασιλεῖ τῶν αἰώνων, ἀφθάρτῳ, ἀοράτῳ, μόνῳ Θεῷ, τιμὴ καὶ δόξα
ἀμήν.
there and below, v. 16, explains ἀπιστία. Cp. Heb. vi. 4---ὅ, and
Rom. xi. 23, where the spiritual state in which the Jews are, is
called ἀπιστίας. Cp. Tertullian, de Pudic. 18.
14. Ὑπερεπλεόνασε] was exceedingly abundant. The metaphor
is derived from a stream. (See By. Sanderson on v. 13.) I by
my sins obstructed the course of God’s grace, but the Stream of
His Mercy brimmed over, and overflowed the mounds and dams
of my sinfulness, by the surpassing exuberance, copiousness, and
power of its spiritual inundation.
— μετὰ πίστεως καὶ ἀγάπης] with faith and love. The natu-
ral concomitants of the fertilizing current of divine Grace, duly
received and cherished in the Soul.
The river Nile fertilizes Egypt by its ‘ pinguis arena,’ Hermus
and Pactolus bring their golden ore; the stream of divine Grace
brought with it to me Faith and Love.
It is to be remembered, however, that St. Paul has taken
care to inform us, that, at his Conversion, he was ‘‘ nof dis-
obedient to the heavenly Vision.” See on Acts xxvi. 19. And
our Lord had pointed to him at Damascus as a suppliant for
grace, Behold he prayeth,” Acts ix. 11.
15. Πιστὸς ὁ Adyos] Faithful is the saying. A formula used by
St. Paul in these Epistles to Timothy and Titus, in order to in-
troduce some weighty and memorable truth. (1 Tim. iii. 1; iv. 9.
2 Tim. ii. 11. Tit. iii. 8.) It is to Aim what Christ’s preamble
was to the Saviour Himself, but which no one else ever ventured
to use, ᾿Αμὴν, ᾿Αμὴν, λέγω ὑμῖν, uttered about twenty-five times
by Him in the last Gospel, and in that alone. And this Apostolic
preamble is found in these last Epistles, and in them only.
— ὧν πρῶτός εἶμι ἐγώ] chief of whom am I. The pronoun is
reserved for emphasis to the last place of the sentence.
The word πρῶτος, first, is not to be understood first in time,
but in guilt. Cp. Augustine, Serm. 175 and 176, on this text,
and in Ps. Ixx., and his recently discovered Sermon (299, Vol. v.
Ῥ. 1785), ‘* Non quia prior peccavit, sed quia plus peccavit; nemo
enim gravits Ecclesiam est persecutus.””
It is to be remembered that the person who utters these
words is S/. Paul, and that he is speaking of himee(f.
Being illumined by the Holy Ghost, he had a clear percep-
tion of the exceeding sinfulness of sin, especially of the sin of
which he himself had been guilty, of blasphemy, persecution,
and outrage against the Ever-Blessed Son of God. St. Paul
thought of himself formerly breathing rage and slaughter against
the Saints (Acts ix. 1), and making havock of the Church (viii. 3)
even in strange cities (Acts xxvi. 11), and stirring up the Chief
Priests to shed the blood of the faithful (Acts ix. 2), and request-
ing letters from them, authorizing him to persecute the worshippers
of that Adorable Redeemer, Who in His tender love had come
into the world to save sinners, and was risen from the dead, and
ne eee into Heaven, and was seated in glory at God’s right
In this respect hie own sin was greater than that of those
who crucified Him, and who had not seen the evidence of His
mighty working in His Resurrection, Ascension, and sending of
the Holy Ghost.
He is speaking of what was in the range of his own know-
ledge; and it was no exaggeration to say, that, as far as he knew,
na one was 8 greater sinner than himeelf.
He had his eye fixed on his own sin, and on that only, he
would not judge others; and being endued by the Holy Ghost
not only with a clear sense of the heinousness of sin, but with the
grace of humility and repentance, he speaks from the depth of
his own self-abasement, and remorse, and shame, looking up to
Him Whom he had pierced. (Zech. xii. 10.) “ Faithful is the
saying, and wortby of all acceptation, that Jesus Christ came into
the world to save sinners—chief of whom am I.’’ Compare the
prayer of the Publican, Ὁ Θεὸς ἱλάσθητι ἐμοὶ τῷ ἁμαρτωλῷ (Luke
xviii. 13), “ God be merciful to me ¢he sinner.”
16. ἵνα ἐν ἐμοὶ πρώτῳ] in order that in me, being the chief of
sinners, He might show forth all His long-suffering.
As in 8 house where there are many sick, and one most sick
of all, a Physician selects Aim for the exercise of his medical art,
and restores him to perfect health, and thus gives hope of recovery
to all, so did Christ, the good Physician, come to me, says the
Apostle. He cleansed even me from sin, and poured out even on
me all the riches of His grace and love, so that none might
despair, but all may have hope in Him. Cp. Theodoret.
St. Paul acknowledges with thankfulness and joy that he has
obtained the mercy of God, because he was first, that is, chie/, of
sinners; and yet, says he, I obtained mercy in order that all may
say, If Paul was healed, why should I despair? Wherever the
Physician comes, He asks for some sick man who may be deemed.
incurable, and He heals him. He does not look for reward, but
He publicly commends His art to the World’s esteem and accept-
ance. But do not therefore love sin. Love not the couch of
sin. Arise, thou paralytic, from thy bed. Hear the voice of Paul
himself, Surge qui dormis et exsurge ἃ mortuis, et illuminabit le
Christus (Eph. v. 14). Cp. Augustine (Serm. 175).
Elz. has here τὴν πᾶσαν. But A, F, G have τὴν ἅπασαν,
which is received by Lach., Tisch., Ellicott, Alf. “Axas is rarely
used by St. Paul, only once, certainly (Eph. vi. 13). But its very
rarity makes it more emphatic here, and makes it less likely that
it was substituted by copyists for πᾶσαν.
The phrase τὴν ἅπασαν μακροθυμίαν, ‘ totam longanimitatem,’
may be compared with Acts xx. 18, τὸν πάντα χρόνον, and Gal.
v. 14, ὁ was νόμος.
On the difference between &ras and was, see on Acts ii. J.
Christ chose me (says the Apostle), in order to show forth
in me, as the chief of sinners, all His long-suffering, not that He
might encourage any one to sin, but for encouragement to all who
should profess their faith in Him to life everlasting. I, being the
chief of sinners, needed not only a portion of His long-suffering,
but all of it.
Observe the humility of the Apostle. God, being desirous
(he says) to assure all that He is ready to forgive all sin, chose
me the moat sinful of all men; and since I obtained mercy, no
one need doubt that all are capable of obtaining it. Let no one
despair of salvation, since I am saved. Chrysostom.
— πρὸς ὑποτύπωσιν} for a pattern. St. Paul does not mean
that he himself in the abstract is a pattern for all who should be-
lieve ; but he says that God has set forth in Aim all His own long-
suffering, for a pattern to all who should embrace the Gospel.
(See on νυ. 3.) They are not to look at him as their model, but
they are to contemplate God’s mercy in him as a pattern pro-
posed for their encouragement, πρὸς xpotpowhy καὶ παράκλησιν
(Chrys.), and as an assurance to them, that, if out of such un-
tractable materials, as Saul the persecutor, the divine Artificer
could mould Paul the Apostle, God’s grace can also model them
into vessels of honour fit for the Master's use (2 Tim. ii. 21), if
they are also like Saul in being not disobedient to the heavenly
call, and in praying for pardon and grace. See above on v. 14.
The word ὑποτύπωσις occurs below, 2 Tim. i. 13. See also
the examples of it in Wetstein, p. 320.
It is shown by Wetstein’s examples of the use of the word
ὑποτύπωσις, that it not only signifies a model to be copied, but
an adumbration or delineation, a primary draught or sketch, to be
afterwards filled in; a cartoon, or sub-tracery (ὑπὸ), to be after-
wards painted over. In this view, the mercy of God shown in
the case of St. Paul might very properly be called an ὑποτύπωσις,
8 primary sketch and delineation, to be afterwards filled up, and
coloured over with the rich hues of the Divine Mercy shed forth
over all the world.
— τῶν μελλόντων miorebew] Of those who should be con-
verted from unbelief like mine (ἀπιστία, v. 18), and embrace the
Gospel, and so inherit everlasting life. An encouragement and
exhortation to all, especially to the Jewish teachers, of whom he
has been speaking. See on νυ. 3.
11. τῶν αἰώνων] of the ages, the countless ages of Eternity.
— μόνῳ] Εἰς. adds σοφῷ, not in A, D*, F, G, and cancelled
by Griesb., Sch., Liin., Tf, Ell., Alf.
1 TIMOTHY L 18---20. II. 1, 2.
429.
18" Ταύτην τὴν παραγγελίαν παρατίθεμαί σοι, τέκνον Τιμόθεε, κατὰ τὰς προ- ch. 6.12.
2 Tim. 2. 8--δ,
αγούσας ἐπὶ σὲ προφητείας, ἵνα στρατεύῃ ἐν αὐταῖς τὴν καλὴν στρατείαν, δ
19 0
yy ‘4 . 3 AY a a 3 , Qa ‘ a
h. 8. 0. & 4. 7.
ἔχων πίστιν καὶ ἀγαθὴν συνείδησιν, ἣν τινὲς ἀπωσάμενοι περὶ τὴν πίστιν δὰ, 5.9
ἐνανάγησαν, 3» ὧν ἐστιν Ὑμέναιος καὶ ᾿Αλέξανδρος, obs παρέδωκα τῷ arava Hed. 3.14
ἵνα παιδευθῶσι μὴ βλασφημεῖν.
1 Cor. ὅ. δ.
Tim. 2. 17
& 414
Il. ' Παρακαλῶ οὖν πρῶτον πάντων ποιεῖσθαι δεήσεις, προσευχὰς, ἐντεύξεις,
΄"- J ἃ
εὐχαριστίας, ὑπὲρ πάντων ἀνθρώπων, 3" ὑπὲρ βασιλέων καὶ πάντων τῶν ἐν ὑπερ- Rom. 15.
29. 7.
ι.
18. κατὰ τὰς προαγούσας ἐπὶ σὲ προφητείας) according to the
prophecies on thee, concerning thee (Syriac), going before, and
leading the way to thine Ordination. ‘Secundim precedentes
in te prophetias’ (Vulg.).
Whether these prophecies, which guided St. Paul in his ordi-
nation of Timothy (2 Tim. i. 6), were directly from the Holy
Ghost, with regard to Timothy (as is the opinion of Chrys.,
Theodoret, Theophy!., Ecumen.), or by the medium of Prophets,
cannot be accurately determined.
It is probable, that before St. Timothy’s ordination to the
Episcopate of Ephesus, the Holy Spirit spake to the Prophets, and
the Prophets declared to the Church the Holy Spirit's will,
designating him to the Episcopate, as was done in St. Paul’s own
ordination to the Apostleship at Antioch. (Acts xiii. 2.)
This fact serves to account for the appointment of so young
a man, as Timothy was (1 Tim. iv. 12), to so great a charge in so
large a city as Ephesus; and St. Paul mentions the fact as justi-
fying the appointment; for the sake of others, especially the
Christians at Ephesus, who would read this Epistle, and thence
learn to treat their Bishop with due respect. See above, v. 3.
— ἐν abrais] In and by these prophecies as thy spiritual
weapons, in the strength of which thou mayest go forth and war
the good warfare. Cp. Winer, § 48, p. 346.
19. tv τινὲς & evo] Heresy, therefore, and False Doc-
trine, is ascribed by St. Paul to lack of due regulation ef the
Conscience by God's will and word, and to sins wilfully com-
mitted against Conscience. See v. 6.
The root of impiety is an evil life. Theodoret. ‘ Fons here-
seos mala conscientia.” A Lapide.
20. ‘tuévaos] Hymeneus, who said that the Resurrection was
past. (2 Tim. ii. 17.)
— 'Addfar8pos) Alexander. Cp. 2 Tim. iv. 14. The name of
an Alexander is mentioned as a leader of the Jewish party at
Ephesus. Acts xix. 33, where see note. Φ
As to the inferences from names thus mentioned, it may
surely be affirmed with Origen that “nihil otiosum in Sacra
Scriptura ;” and it may be reasonably inferred that the writers of
Holy Scripture, being inspired by the Holy Ghost, were not
without divine guidance in the mention of names; and that one
of the ends they are designed to answer, is to show the harmony
and truth of the different portions of Holy Scripture by means of
slight and almost unnoticeable coincidences, which, though of little
importance singly, yet when taken together, afford a strong testi-
mony to Christianity.
The mention of an Alexander in the Acts, where he is intro-
duced without any apparent reason (as far as the narrative of
that book is concerned), may have been suggested prospectively
by the Holy Spirit, in order to illustrate the mention fo be made
of him afterwards (supposing him to be the same person) by the
Apostle St. Paul, and to account for, and justify, the severe sen-
tence of excommunication pronounced upon him by the Apostle.
— obs παρέδωκα τῷ Σατανᾷ) whom I delivered to Satan; not
whom I have delivered, but whom (as thou knowest) I delivered—
by a solemn act of religious discipline at a particular time.
I here state to thee the reason of this act, in order that thou
mayest communicate that reason fo ofhers on my authority;
especially to the Church at Ephesus.
The reason was not, in order to gratify any private resent-
ment on my own part; let no one harbour so uncharitable an
imagination ; but in order that they whom I delivered to Satan
may be taught by wholesome discipline not to continue to blas-
pheme, and so may escape the terrible consequences of that
deadly sin, which I, who ‘“‘was formerly a blasphemer,” well
This discipline, therefore, of Excommunication, is ‘‘medi-
cinalis vindicta, terribilis lenitas, eharitatie severitas.’’ Augustine
(ad Literas Petilian. iii. 4). See above on 1 Cor. v. 5, where the
meaning of the phrase ‘ fo deliver to Satan,’ is considered.
These persons, of whom the Apostle speaks, being separated
by Excommunication from the communion of the Church, and
bereft of divine grace, were grievously tormented by their Ghostly
Enemy with diseases and sundry afflictions. It might, therefore,
be hoped that they would thus be brought to a better mind, when
they felt the consequences of their blasphemy... . From this
mention of Excommunication the Apostle naturally begins to
deliver his directions to Timothy on Church-Regimen. See
Theodoret.
As the Pillar of Clond overshadowed the Tabernacle in the
wilderness, and protected it from the heat; and they who were
without the precincts of its shadow were scorched by the beams
of the sun; so they who are put out of the Communion of the
Church in their march through the wilderness of this world, are
exposed to the fiery darts of the Enemy, in order that they may
be disciplined thereby. Cp. Chrys., Theoph.
Cu. 11. 1. Παρακαλῶ ody) I exhort therefore. ‘Obsecro
igitur,’ Vulg. The οὖν, therefore, introduces an inference from
the general exhortation in v.18 of the foregoing chapter.
‘A i
— πρῶτον πάντων} In this Apostolic charge to the Bishop
and Church at Ephesus, and to all Bishops and Churches of all
place and time, the Holy Spirit, speaking by St. Paul, declares
that the first duty of the Public Assemblies of the Faithful is
Prayer, as He had said by Isaiah (Ivi. 7), ‘‘ My House shall be
called an Howse of Prayer for all people.” Cp. Matt. xxi. 13.
Mark xi. 17. Luke xix. 46.
— δεήσεις, προσευχὰς, ἐντεύξει5] δέησις expresses our needs
(ἐνδείας) ; προσευχὴ shows that we look to God as our only
helper; ἔντευξις is an urgent personal address (interpellatio) to
Him as such.
As to δέησις, the etymology and trae sense of the word is
marked by Demosthenes and Aischines, δέομαι ὑμῶν δικαίαν
δέησιν, μετρίαν δέησιν. See Wetstein. 1 your suppliant in
need present to you a humble petition.
Προσευχὴ denotes a reverent turning to God, and a devout
meditation on and adoration of His Divine Majesty. Origen, de
Orat. 44. It can only be applied to God. We cannot address
προσευχὴ to a creature. Προσευχὴ is therefore more significant
of the power of Him Whom we invoke, than δέησις is; and δέομαι
is used by St. Paul himself in addresses to men. (Acts xxvi. 3.
Gal. iv. 12.
ie is personal, earnest, solicitation, made with a view
of moving the Person, who is the object of it, to some action, in
defence of, or commiseration and pardon of, the person who
makes it, or for whom it is made. See Acts xxv. 2. Rom. viii.
27. 34; xi. 2. Heb. vii. 25. 1 Mace. x. 61. 2 Macc. iv. 8.
Ἐντυγχάνω is said of appeals to man, as well as to God.
— ὑπὲρ πάντων ἀνθρώπων] in behalf of ali men. The Christian
Priest, in the execution of his priestly office, ought to regard
himself as the father of all, and to pray for all, because Christ
came to save all, and not to limit his prayers, as the Jews do, to
his own people. Chrys., Theodoret.
2. ὑπὲρ βασιλέων) for kings. This Apostolic direction is
not only a charge to the Bishop and Church at Ephesus, but it is
also designed as a reply to the allegations of the Jews, who
charged the Apostle with disloyalty to the Roman Authority, and
thus stirred up the Heathens against the Gospel. See Acts xvii.
5.7
This Epistle, being publicly circulated and read in primitive
times, served this excellent purpose; as is evident from Ter-
tullian’s Apology, where he rebuts the charge of civil disaffection,
with which the Christians were charged, by reference to this pas-
sage of St. Paul. See Apolog. 31, where, it is observable, he
calls these words of this Epistle, ‘ Dei voces,’ the ‘words of
God.’
This exhortation is also an evidence of the courage and
divine commission of St. Paul. See on Titus iii. 1.
“ Pray for kings,” even for a Nero, even for a Decius, even
for a Diocletian—persecutors of the Church: how much more for
a Constantine! Cp. the language of Tertullian, Apol. c. 30. 32,
ad Scap. 2. Origen, c. Celsum viii. Arnobius, c. Gentes iii.
Euseb. iv. 26 (A Lapide); and see Dr. Barrow's excellent
Sermon on this Text, Vol. i. p. 191—219.
480 1 TIMOTHY I. 3—7.
beh. 1.3.
o Ezek. 18. 23.
Jer. 29.7.
Tit. 2.11.
2 Pet. 3. 9.
John 8. 16, 17.
ἃ John 17. 8.
Rom. 3. 30.
& 10. 12.
Gal. 8. 19.
Heb. 9. 15.
ὁ Matt. 20. 28. 1 Cor. 1.6, Eph. 1.7. Col. 1.14. 2 Thess. 1. 10.
Gal. 1. 16. ἃ 3. 8. 2 Tim. 1.11.
ἊΨ ν 4 ue 2? » , > , 9 a ΝῚ ,
οχῇ ὄντων, iva ἤρεμον καὶ ἡσύχιον βίον διάγωμεν ἐν πάσῃ εὐσεβείᾳ καὶ σεμνό-
τήτυ ὃ" τοῦτο γὰρ καλὸν καὶ ἀπόδεκτον ἐνώπιον τοῦ σωτῆρος ἡμῶν Θεοῦ, Ἢ" ὃς
πάντας ἀνθρώπους θέλει σωθῆναι, καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν. °° Εἷς
γὰρ Θεὸς, εἷς καὶ μεσίτης Θεοῦ καὶ ἀνθρώπων, ἄνθρωπος Χριστὸς ᾿Ιησοῦς, ὃ " ὃ
δοὺς ἑαυτὸν ἀντίλυτρον ὑπὲρ πάντων, τὸ μαρτύριον καιροῖς ἰδίοις, Ἶ' εἰς ὃ
f Acts . & 18,2, ἃ 22.21. Rom. 1.9, & 9.1. & 11.18. & 15.16. Eph. 8. 8.
— βίον διάγωμεν ** temporalia transigamus, quam vitam Greci
non (wy sed βίον vocant.” Augustine (de Trin. xii. 11).
— ἐν πάσῃ εὐσεβείᾳ) in all reverence of God (Syr.), shown
by His worship and service,
— σεμνότητι] gravity, seen in external deportment, so as to
overcome the prejudices of others, and to conciliate and win the
Heathen to the faith, by the quiet gravity of your deportment,
even inspiring them with respect and reverence for you and for
your religion. This Text has ever been rightly regarded as
a divine statement of the end and purpose for which Civil govern-
ment exists; and, consequently, of the duties of those who are
invested with civil power by God.
As Bp. Bilson says, “" On Christian Subjection,” p. 339,—
Praiers must be made for kings, and all that are in autho-
rity (1 Tim. ii. 2), in order that they may discharge their duties
according to God’s ordinance, which is, that their subjects,
by their help and means, may lead an honest, godly, and guiet
life; godliness and honesty being the chiefest ends of our praiers,
and effects of their powers. And (p. 343),—
If their duéie stretch so far, their authority must stretch as
far. Their charge ceaseth where their power endeth. God
never requireth princes to do what He permitteth them not to
do. If, then, godliness and honestie be the chiefest part of
their charge, therefore they are likewise the chiefest end of their
er.
po Ibid. (pp. 179. 183.) If you deny that this is the prince’s
charge, to see the law of God fully executed, His Son rightly
served, His Spouse safely nursed, His House timely filled, you
must countervail that which Moses prescribed, David required,
Eeay prophesied, Paul witnessed, and Christ commanded, with
some better and sounder authority than theirs is.
A gross error it is, to think that regal power ought to serve
for the good of the body and not of the soul, for men’s temporal
peace, and not for their eternal safety. Hovker, VIII. iii. 2.
Cp. V. Ixxvi. 4; VIII. vi. 11. See Bp. Andrewes, below, p. 325.
Utinam considerare principes vellent, aliud esse sacerdotem
agere, ex umbone Scripturas interpretari, Sacramenta admi-
nistrare, in nomine Christi ligare et solvere; aliud auctoritate sud
rospicere, ut quee sunt sscerdotis agat sacerdos. Has partes in
Beclesis Dei pii principes sibi semper vindicarunt. Nova, in-
fanda, execranda theologia est, que docet curam subditorum
pertinere ad principem tantim quatenus homines sunt, non qua-
tenus Christiani. Casaubon (Dedicat. Exerc. .).
We confess with 8. Augustine (de Civ. Dei, v. 24), that the
chiefest happiness for which we have some Kings in so great ad-
miration above the rest, is not because of their long reign, but
the reason wherefore we most extol their felicity is, if so be they
have virtuously reigned ; if the exercise of their power hath been
service and attendance upon the Majesty of the Most High; if
they have feared Him as their own subjects have feared them;
and thus heavenly and earthly happiness are wreathed into one
Crown, as to the worthiest of Christian Princes it hath by the
Providence of Almighty God hitherto befallen. Hooker (V.
Ἰχχνὶ. 8).
It Math certainly belong unto Kings, yes, it doth specially
belong unto them, to have care of religion, yea, to know it aright,
yea, to profess it zealously, yea, to promote it to the uttermost
of their power. This is their glory before all nations which mean
well; and this will bring unto them a far more excellent weight
of glory in the day of the Lord Jesus. The English Trans-
Jators of the Holy Bible, in their Preface to the Authorized
Version, a.p. 1611.
This being the duty and happiness of “ Kings and all in
authority,’’ it is consequently the bounden duty, and ought to be
a chief happiness of loyal subjects and good citizens to promote
the exercise of that power by all good means.
8, 4. τοῦτο γὰρ καλὸν x.7.A.] for this is good and acceptable
in the eyes of God our Saviour, Whose will it is that all men
should be saved. Imitated by 8. Clementof Rom. c. 7: βλέπωμεν
tl καλὸν καὶ τί τερπνὸν καὶ προσδεκτὸν ἐνώπιον τοῦ ποιῆσαν-
τος ἡμᾶς ἀτενίσωμεν εἰς τὸ αἷμα τοῦ Χριστοῦ, ὅτι διὰ τὴν
ἡμετέραν σωτηρίαν ἐκχυθὲν παντὶ τῷ κόσμῳ μετανοίας χάριν
veyxev—remarkable words, from a contemporary of the Holy
Apostles, and clearly asserting, as the Apostle does here, the
Universality of the Redemption effected by the Blood of Christ.
Cp. Justin Martyr (De Resurrectione, p. 632, Otto), who quotes
these words of St. Paul, “ Do they represent God as envious ?”’
But He is good; καὶ θέλει πάντας σώζεσθαι. Imitate God. It
is His will that all men should be saved (σωθῆναι), therefore let
it be thine also; therefore pray for all. Chrysostom. See the
note above on Rom. viii. 30.
The words πάντας ἀνθρώπους, ‘all men,’ have special force
and pertinency against the Judaizers, who would limit God’s
mercies to those who received the Levitical Law.
4. ἐπίγνωσιν ἀληθεία5) a clear knowledge of the Truth—a
knowledge much insisted on in these Pastoral Epistles, where this
expression is repeated four times (see Titus 1..1. 2 Tim. ii. 25; iii.
7), and contrasted with the Anowledge, γνῶσις, falsely 50 called,
of the Antinomian Libertines, who professed godliness, but
denied its power. (1 Tim. vi. 20. 2 Tim. iii. 5. Titus i. 16.)
5. εἷς καὶ μεσίτης} ‘ One Mediator ;’ a doctrine very necessary
to be inculcated by Timothy in the Churches of Asia, where the
false teachers disseminated many erroneous notions on this sub-
ject, particularly that
(1) God was to be approached by the Mediatorship of Angels;
see on Col. ii. 18: and that
(2) Christ being sax is inferior in dignity to Angels. Hence
in his Epistles to the Ephesians and Colossians, St. Paul had
been careful to dwell on the doctrines,—
(1) Of Christ’s Divinity and superiority to the Angele.
(2) Of His Incarnation.
(3) Of His Proper and exclusive Mediatorship, consequent
on the union of the two Natures of God and Man in His One
Person, and on His Headship of the Universal Church.
(4) On the error and sin of raising up other Mediators, to
the disparagement of His Divine Dignity, and proper Humanity,
and Mediatorial Office. See on Eph. i. 10. Col. i. 15; ii. 18.
— ἄνθρωπος Χ. 1. a man, Christ Jesus. A man; not an
Angel; Christ Jesus; Who became our Mediator, by becoming
Man in time, being God from eternity. ‘‘In the beginning was
the Word’’ (John i.1). The World was not, when the Word was.
The Word made the World. When He made us men, He was
not as yet made Man. That was a great grace; the grace of our
Creation, by the Word; but we have received a greater grace
than this, that of our Second Creation by the Word made Flesh.
This second and greater grace is extolled by the Apostle when he
says, ‘“‘ There is One Mediator of God and men.’’ He does not
add simply, ‘‘ Christ Jesus,” lest you might imagine that be was
speaking of ‘the Word;’ but he says, ‘a Man.’ For what is a
Mediator? One by whom we are joined and reconciled to God.
We were separated from Him by sin; and so were dead. ‘Christ
was not Man when man was made; but He became Man, that
man might live. Augustine (Serm. 26). See also Augustine in
Gal. iii. 16—18, and in Ps. ciii., where he says, ‘Inter duos
Mediator; ergo Christus Mediator inter hominem et Deum;
non quia Deus, sed quia Aomo; nam quis Deus, equalis Patri,
non autem Mediator; ut autem sit Mediator, descendat ab sequa-
litate Patris, faciat quod ait Apostolus, ‘semetipsum exanivit,
formam servi accipiens, in similitudine Aominum factus, et babita
inventus est ut Aomo.’”” (Phil. ii. 7.
A Mediator is between two, and ought to have communion
with both. Chrys., Theophyl.
Therefore He is united to the Father as God, and to us all
as Man. Theodoret.
6. ὁ δοὺς ἑαντὸν ἀντίλντρον ὑπὲρ πάντων] Who gave Himself a
ransom for all. He declares that Christ suffered death for aii.
Theodoret.
What does he mean by ransom? Mankind was guilty,
and liable to the punishment of death, and He gave Himself in
their stead (ἀντῇ. Theoph.
The Son of man came not to be ministered unto, but to
minister, and to give his life a ransom for many (Matt. xx. 28).
A ransom is a price given to redeem such as are in any way in
captivity. All sinners were obliged to undergo such punishments
as are proportionate to their sins, and were by that obligation
captivated and in bonds, and Christ did give his life a ransom for
them, and ἐλαΐ a proper ransom, if that his life were of any price,
and given as such. For ἃ ransom is properly nothing else but
1 TIMOTHY IL 8, 9. 3
ἐτέθην ἐγὼ κήρυξ καὶ ἀπόστολος, ἀλήθειαν λέγω, οὐ ψεύδομαι, διδάσκαλος
ἐθνῶν ἐν πίστει καὶ ἀληθείᾳ.
8 © Βούλομαι οὖν προσεύχεσθαι τοὺς ἄνδρας ἐν παντὶ τόπῳ, ἐπαίροντας ὁσίους
χεῖρας χωρὶς ὀργῆς καὶ διαλογισμοῦ" 5. " ὡσαύτως καὶ γυναῖκας ἐν καταστο
John 4. 21.
nm h Tit. 2. 85,
AZ) 1 Pet. 3.3.
some thing of price given by way of redemption, to buy or pur-
chase that which is detained, or given for the ing of that
which is enthralled. But it is most evident, that the life of
Christ was laid down as a price; neither is it more certain that
He died, than that He bought us: Ye are bought with a price,
saith the Apostle (1 Cor. vi. 20; vii. 23), and it is the Lord who
bought us (2 Pet. ii. 1), and the price which He paid was His
blood ; for we are not redeemed with corruptible things, as silver
and gold, but with the precious blood of Christ (1 Pet. i. 18, 19).
And as that blood was precious, 80 was it a full and perfect
satisfaction. For as the gravity of the offence of the sin is
augmented according to the dignity of the person offended and in-
jured by it, so the value, price, and dignity of that which is given
by way of compensation, is raised according to the dignity of the
person making the satisfaction. God is of infinite Majesty,
against whom we have sinned, and Christ is of the same Divinity,
Who gave His life a ransom for sinners: for God Aath purchased
his Church with His own blood (Acts xx. 28). Although there-
fore God be said to remit our sins by which we were captivated,
yet He is never said to remit the price, without which we had
never been redeemed ; neither can Ho be said to have remitted it,
because He did require it and receive it.
But Christ taking upon Him the nature of Bfan, and offer-
ing Himself a sacrifice for sin, giveth that unto God for, and
instead of, the eternal death of man, which is more valuable and
acceptable unto God than that death could be, and so maketh a
sufficient compensation and full satisfaction for the sins of man :
which God accepting becometh reconciled unto us, and, for the
punishment which Christ endured, taketh off our obligation to
eternal punishment. Thus man who violated, by sinning, the
law of God, and by that violation offended God, and was thereby
obliged to undergo the punishment due unto the sin, and to be
inflicted by the wrath of God, is, by the price of the most precious
blood of Christ, given and accepted in fall compensation and
satisfaction for the punishment which was due, restored unto the
favour of God, Who being thus satisfied, and upon such satisfac-
tion reconciled, is faithful and just to take off all obligation unto
punishment from the sinner ; andin this act of God consisteth the
Sorgiveness of sins. By. Pearson on the Creed, Art. x.
See also above on Matt. xx. 28, and on 1 Cor. vi. 20. Heb.
ix. 12.
— τὸ ν καιροῖς ἰδίοι5] the Testimony in His own
season, wile te take gave Himself a ransom for all in the ful-
ness of time’—when the lon; season had arrived, and
Christ came and fulfilled the Law, by offering Himself on the
Cross for the sins of the world. (Eph. i. 10. Gal. iv.4. Heb.
ix. 10.)
This sentence does not seem to have been fally understood,
in consequence of a non-apprehension of that to which the
Apostle refers.
St. Paul is vindicating himself and his Ministry from the
charges of the false teachers, especially the Judaizers (see i. 5—10),
alleging that he dis the Levitical Law.
He shows, here and above, that the Gospel which he preaches
is the fulfilling of the Law, and that they who did not receive it,
and who opposed his preaching, did not understand the Law.
He now uses a word, Μαρτύριον, very familiar to Jewish
ears, especially to the readers of the Pentateuch, in the LXX,
where it is found about thirty times, and signifies the ny
(edhuth), “ Testimony,” i.e. of the Holy of Holies. See Exod.
xvi. 34; xxv. 16. 21, 22; xxvi. 38, 34. Lev. xvi. 13. Num.
vii. 89. The Tables of the Law were ‘‘ The Testimony.” The
Tabernacle was called “ the Tabernacle of the Testimony,” the Ark
was ‘‘the Ark of the Testimony.” See Acts vii. 44. Rev. xv. 5.
This word, ‘‘ the Testimony,’’ added to these holy things,
signified that they were Witnesses between God and the People,
and bore Testimony to some future Blessing, of which they were
shadows and types, and which testified of Christ, especially in
His Mediatorial Office, fulfilling the Law, and reconciling God
and Man, by a perfect Obedience, active, and passive, both in
Life and Death. See 1 Cor. x. 1. Col. ii. 17; and cp. Mather
on the Types, p. 406—412.
The word Μαρτύριον would suggest to Timothy, by birth a
Hellenistic Jew, and to Asiatic Jews and Jewish Christians,
a view of the solemn scenery of the Holy of Holies, its Ark, its
Mercy-seat, its Tables of the Covenant, its Aaronic Rod, the
badge of the Levitical Priesthood. ῇ
The Apostle, therefore, here intimates that the Redemption
made by the Blood of Christ was the True Testimony, which was
reserved for its full revelation in its own appointed season,
καιροῖς ἰδίοι.. Cp. Eph. i. 10, εἰς οἰκονομίαν τοῦ πληρώματος
τῶν καιρῶν.
The Doctrine of the Atonement made by the blood of
Christ, the only Mediator between God and Man, the true High
Priest, Who is gone into the Holy of Holies with bis Own Blood
(see Heb. ix. 11. 23, 24), having perfectly fulfilled both the
Tables of the Commandments, and who is the Faithful and True
Mdprus, or Witness (Rev. i. 5; iii. 14); this doctrine is not (as
the Judaizers allege) any new doctrine, preached by me in contra-
vention of the Law, or in di ent of it, but it is the very
heart and kernel of the Law; it was enshrined within the Veil, in
the inmost recesses of the Sacred Oracle, where God’s Presence
rested, the Holy of Holies; it was acted typically, year by year,
by the High Priest, entering into that Oracle on the Day of
Atonement (Lev. xvi. 2), and is now declared by us, the Apostles,
in its own appointed season to the World.
This truth was signified by the rending of the Veil of the
Temple at the Crucifixion, which showed that the office of the
typical ‘‘ Testimony "’ was then finished. (Matt. xxvii. 51.)
The above In ion of the present text is confirmed by
other passages in St. Paul’s Epistles, where he teaches that the
ministrations of ‘‘ the Tabernacle of the Testimony,” especially
of the Holy of Holies and of ‘the Ark of she Testimony,’’ were
figurative witnesses of Christ.
Thus he represents the Veil, through which the High Priest
passed into the Holy of Holies, as a type of Christ’s Flesh (Heb.
x. 20); and in Rom. iii. 25 (a passage which illustrates the pre:
sent text) he says, that we are justified freely through the
λύτρωσις, or redemption, that is, by Christ Jesus, Whom God set
forth as an ἱλαστήριον, or Propitiation, through faith in His
Blood; and He says, that this plan of Justification was testified
(μαρτυρουμένη) by the Law and the Prophets (iii. 21).
1. els 8) to which Evangelical Testimony I was appointed δ
Preacher and an Apostle. The Jewish Priests were appointed by
God as Ministers of the Levitical Testimony, which was figurative
and typical, manuductory and preparatory, to Christ; but I am
appointed a Minister of the True Testimony, Christ Himself, ful-
filling the Law by His perfect Obedience, and by the sacrifice of
Himeelf.
— λέγῳ] Eliz. adds ἐν Χριστῷ, which is not supported by the
best authorities.
8. ἐν παντὶ τόπῳ] in every place,—not only in the Temple at
Jerusalem, but now, when the Veil has been taken away, and the
“true Testimony" has been revealed, in His own due season, in
the sacrifice of Christ,—in all places, according to His Own Pro-
phecy. See John iv. 2)—23; and as the Prophets themselves
witnessed, Mal. i. 11. Cp. Chrys., Theodoret.
— ἐπαίροντας ὁσίους χεῖρα: lifting up holy hands. So 8t.
Paul’s contemporary, S. Clement, writes to the Corinthians (c. 29),
προσέλθωμεν αὐτῷ ἐν ὁσιότητι ψυχῆς ἁγνὰς καὶ ἀμιάντους
χεῖρας αἴροντες πρὸς αὐτόν.
Here is a holy work enjoined to all men,—the work of
Prayer. This is a function of that Priesthood which appertains
to all, and which all ought to discharge. Cp. 1 Pet. ii. 5, and
above on Heb. xiii. 15.
— χωρὶς dpyiis] Matt. v. 23.
— διαλογισμοῦ) doubting. James i. 6.
9. ὡσαύτως καὶ γυναῖκας) in like manner women also. Elz.
has τὰς before γυναῖκας, but the preponderance of authority is
against it. The sense is, As I have directed men to lift up holy
hands in prayer in every place, putting aside wrath and doubting
(which sre internal affections of the mind, and putting on the
inward ornaments of faith and Jove), 80, in like manner, I com-
mand women to attire themselves in decent apparel, with mo-
desty and self-control.
These directions for Women have special reference to their
deportment in the public assemblies of the Church, as appears
from vv. 11, 12; and are to be co: with the similar pre-
cepts in the first Epistle to the Corinthians. (1 Cor. xi. 3—10;
xiv. 34--- 36.) Doubtless, the women of Ephesus needed such pre-
cepts no less than those of Corinth.
In the words ὡσαύτως καὶ γυναῖκας, in like manner women
also, there is, further, a declaration of the blessed truth, that, in
Christ Jesus, Women as well as Men are admitted to be fellow-
432
1 TIMOTHY Π. 10—15.
κοσμίῳ μετὰ αἰδοῦς καὶ σωφροσύνης κοσμεῖν ἑαυτὰς, μὴ ἐν πλέγμασιν, ἢ
χρυσῷ, ἢ μαργαρίταις, ἣ ἱματισμῷ πολυτελεῖ, 10 ἀλλὰ, ὃ πρέπει γυναιξὶν ἐπαγ-
γελλομέναις θεοσέβειαν, δι’ ἔργων ἀγαθῶν.
ΘΩ
ἕξ
wae
5
μὰ 7.1. σῷ
11 Γυνὴ ἐν ἡσυχίᾳ μανθανέτω ἐν πάσῃ ὑποταγῇ" | γυναικὶ δὲ διδάσκειν οὐκ
ἐπιτρέπω, οὐδὲ αὐθεντεῖν ἀνδρὸς, ἀλλ᾽ εἶναι ἐν ἡσυχίᾳ. 18 "᾿Αδὰμ γὰρ πρῶτος
ἐπλάσθη, εἶτα Eta. 15. Καὶ ᾿Αδὰμ οὐκ ἠπατήθη, ἡ δὲ γυνὴ ἐξαπατηθεῖσα ἐν
παραβάσει γέγονε. δ Σωθήσεται δὲ διὰ τῆς τεκνογονίας, ἐὰν μείνωσιν ἐν
πίστει καὶ ἀγάπῃ καὶ ἁγιασμῷ ™ μετὰ σωφροσύνης.
members, fellow-worshippers, fellow-heirs of salvation. There is
no separate “‘ Court of the Women” in the Christian Church, as
there was in the Jewish Temple. In Christ Jesus there is neither
male nor female, but ye are all one in Him. (Gal. iii. 28.)
But let not woman presume on her newly-acquired privileges
in the Gospel. Rather let her show her thankfulness for them
by reverence and modesty, especially in the public assemblies of
the Church of Christ.
It is not easy to represent the several words here used by
equivalent ones in English. Καταστολὴ is ‘ vestitus compositus
et demissus,’ the staid and sober attire of modesty, as distin-
guished from the loose and flowing robes, the flimsy, fluttering
costume which betrays the opposite character.
This word καταστολὴ is found only once in the New
Testament, and once only in LXX, Isa. lxi. 3, where it describes
the robe of the redeemed. The uncompounded form στολὴ, long
robe, is found in Mark xii. 38, and is applied to the dress of
Angels (Mark xvi. 5), and to the long white robe of Christ’s
Righteousness in which the Saints are invested. (Rev. vi. 11; vii. 9.
13.) The preposition κατὰ (in κατα-στολὴ) gives the sense of
settled adjustment (compositio) of dress, and also of matronly de-
mission of a long robe reaching down to the feet. See Horat.
Sat. i. 1. 71 and 99, “ Ad talos stola demissa.” Cp. 1 Cor. xi. 4,
«κατὰ κεφαλῆς ἔχων, and Theopiyl. here, who says that the
Apostle uses the word καταστολὴ to show that women should be
covered by their attire, and not immodestly exposed.
Αἰδὼς, never used by LXX, and only twice in N. T.—here
and Heb. xii. 28, signifies that inner grace of reverence (ἐντροπὴ)
4 verecundia,’ especially self-reverence, which shrinks and recoils
from any thing unseemly and impure.
Σωφροσύνη is that soundness of mind which regulates and
controls all inordinate desires, and exercises a dignified restraint
on the actions and deportment, and is defined in 1 Macc. iv. 31 as
ἐπικράτεια τῶν ἐπιθυμιῶν. Αἰδὼς is to the heart and spirit what
σωφροσύνη is to the mind, or intellectual faculty ; hence Thucyd.
(i. 84), αἰδὼς σωφροσύνης πλεῖστον μετέχει: and the Author
of 1 Macc. iv. 31 says that the reasoning faculty (λογισμὸς)
restrains all appetites which interfere with σωφροσύνη : and
Xenophon (Mem. ii.) speaks of the eyes being κεκοσμημένα
αἰδοῖ, τὸ δὲ σχῆμα σωφροσύνῃ. Cp. Dean Trench, Synonyms
Ν. T. § xx. p- 81, and Weistein here.
— ἐν πλέγμασιν, 4 χρυσῷ, 4 papyaplras] Cp. 1 Pet. iii. 3;
and Augustine, Serm. 161; and S. Jerome (Epit. Marcell) :
“. Solent splendere gemmis, aurum portare cervicibus et auribus per-
foratis rubri maris pretiosissima grana suspendere.”’ See Weistein.
12. διδάσκειν οὐκ ἐπιτρέπω] See | Cor. xiv. 34.
18. ᾿Αδὰμ γὰρ πρῶτος] For Adam was first formed, and then
Eve. St. Paul, as usual, goes back to first principles. As in
the First Epistle to the Corinthians, in his discourse on female
attire in Church Assemblies, and in his correction of the abuses
which prevailed at Corinth in this respect, he had reverted to the
history of the Creation itself, and to the consequent relation of
Man to Woman; and in that Discourse had proceeded to argue
the question on the ground of the Second Creation in the Birth
of the Second Adam; so he pursues the same method here.
Cp. note on 1 Cor. xi. 4—12.
14. ᾿Αδὰμ οὐκ ἠπατήθη] Adam was not deceived by the Ser-
pent, as Eve was (2 Cor. xi. 3), nor did he pluck the fruit from
the tree, as she did ; but she first ate it, and gave it to him, and
he received it from her hand. (Gen. iii. 6.) Theodoret.
St. Paul, however, says, that ‘“‘ by one man sin entered into
the world, and death by sin; and so death upon all, even
over them who had not sinned after the similitude of Adam’s
transgression’ (Rom. νυ. 12—14); but it is not without reason
that the Apostle says that Adam was ποί deceived; for Eve re-
ceived as true that which the Serpent said; but Adam would not
be from partnership with his wife, even in sin, there-
fore he was not less guilty than she was; indeed, he sinned
knowingly and willingly. Therefore St. Paul does not say that
Adam did not sin,—but he says that Adam was not deceived, and
80 both were not ‘‘credendo decepti, sed ambo peccande sunt
capti, et diaboli laqueis implicati.” Augustine (de Civ. Dei, xiv.
11). See also Aug. in Pa. Ixxxiii.
— ἐξαπατηθεῖσα) So A, D*, F, G, Lach., Tisch., Alf,
Ellicott. Elz. has ἀπατηθεῖσα.
— ἐν παραβάσει γέγονε] became, and still is, in the trans-
gression ; facta est, et nunc manet, in preevaricatione.
15. Σωθήσεται δὲ διὰ τῆς Texvoyovlas] Though woman was
deceived by the Serpent, and plucked the fruit of the forbidden
tree, and gave it to her husband, and so became involved, and is
still involved, in transgression, yet she shall be saved by means
of the child-bearing, if they (i.e. women generally) abide in
Jaith and love.
By the words ‘the child-bearing’ (observe the definite
article “ the’’), we are to understand the child-bearing of Christ
by the Blessed Virgin; for she, by giving birth to the Saviour,
was the means of salvation to women.
It was objected by some, indeed by Theophylact himself, to
this interpretation, that it was inconsistent with what follows,—
where the Apostle says, if they remain in faith ; words which the
objectors to the interpretation supposed, erroneously, to mean,
if the children remain in faith.
But it is now generally allowed by the best Expositors, that
the word they refers to women. From the generic singular γυνὴ
(woman), the plural γυναῖκες (women) is to be supplied, as a
nominative, before μείνωσιν. See Winer, § 58, p. 458, who says
that the whole sex, womankind, is contained in γυνή. Cp. p. 555;
cp. Vorst. (de Hebrais. N. T. p. 367) ; and see 8 similar usage
in this Epistle, v. 3, μανθανέτωσαν, which confirms this inter-
pretation.
The ancient interpretation, therefore, mentioned by Theo-
phylact, which seems to have suffered unjustly from the above
objection, deserves to be reconsidered ;
In the Ancient Catena (recently published by Dr. Cramer,
p- 22) we find this early imterpretation thus clearly stated :
‘‘ The whole female sex, and even the whole race of mankind, is
saved through Christ, born of a Woman, according to the flesh, if
they (i.e. women) abide in faith and love, and in sanctification
with modesty; πιστεύσασαι γὰρ εἰς τὸν Χριστὸν, καὶ ἔργων
προνοησάμεναι ἀγαθῶν σωθήσονται."
This newly-recovered testimony is confirmatory of that inter-
retation which appears to rest on strong and satisfactory grounds.
‘or it is to be observed,
That St. Paul in this is speaking of the duties of
‘Women, especially with regard to and deportment in reli-
gious assemblies. He had already treated that subject in his
First Epistle to the Corinthians (1 Cor. xi. 8—12), and there, as
we have seen, he argues the matter, with a reference
(1) To the Creation, and
2) To the Incarnation.
ere, in this » be has referred, in υ. 13, to the First
Creation of Man in the First Adam. What would be more
likely, than that he therefore should now proceed here also to
speak of the Second Creation of Man in the Second Adam,—
namely, the Jncarnation of Christ ἢ
He had spoken of the Fall of Man, and had stated that
this was due to the subtlety of the t, deceiving the Woman,
and working the woe of all mankind by the instrumentality of the
Woman. Therefore, it was very natural, that the blessed Apostle
should next proceed to vindicate and assert God’s power and love,
and to show that God triumphs over Satan even by those means
which Satan himself uses against God and man; and to minister
some comfort to Women in her sorrow and her shame, by refer-
ring to the primeval prophecy delivered at the Fall (to which he
has just been referring), and preannouncing that the seed of the
Woman would bruise the Serpent’s head (Gen. iii. 15); and by
suggesting the consideration that Almighty God had used the
same instrufnentality, that of Woman, for overcoming Satan,
which Satan had used for overcoming Man; and that in His infi-
nite love, God had saved mankind, and would save even Woman
1 TIMOTHY Π|1 1ὅ.
herself, by the same agency as that by which the Tempter had
worked her woe.
Thus (as the Apostle has just said), though Woman had
been deceived by Satan, and had plucked the fruit of the for-
bidden tree, and had eaten it herself, and had also given it to her
husband, and he ate it ; and so Woman had brought sin and woe
on her hasband, herself, and her children; and though she had
received as her punishment and curse for her sin, the sentence
from God that she should bring forth children in pain and
sorrow (Gen. iii. 16), yet by God's mercy, Woman, who had been
chosen by Satan as Aig instrument for bringing ruin on man, had
been chosen also by God as His instrument for vanquishing
Satan and restoring Man. ‘“ Behold, a Virgin shall conceive and
bear a Son, and call His name Emmanuel. To us a child is
born, to us a Son is given, and His name shall be called the
Mighty God, the Prince of Peace.’ (Isa. vii. 14; ix. 6.)
Here was comfort indeed ; that Womankind should be saved
even by that very thing which had been pronounced to be the
means of her chastisement,—namely, by child-bearing, —that she
should be saved through ‘ the child-bearing ;’ that is, through
the blessed child-bearing of the promised Seed of the Woman,
the Second Adam, Christ Jesus, conceived by the Holy Ghost,
and the Saviour of Mankind,—the Child of the Virgin-Mother,
and the Father of the New Race; if they do not yield to the
allurements of the Serpent, their Ghostly Enemy, but abide sted-
fast in faith and love, with sanctification and modesty.
In support also of the above interpretation, we may cite the
words of Irenaeus (iv. 40): ‘‘ Almighty God had compassion on
mankind, and threw back the enmity on the Enemy, and
abolished the enmity which existed between Man and Himself.
As Scripture says, ‘I will put enmity between thee and the
woman,’ &c. (Gen. iii. 15.) Our Lord absorbed this enmity into
Himself by being made Man of the Seed of the Woman, and so
bruised the Serpent’s head.” And Irenaeus adds (v. 21): The
Enemy would not have been completely routed, unless He Who
routed him had been born of a Woman. For the Serpent over-
came Man at the beginning by means of Woman.”
To which may be added the following, from a more recent
Expositor :
“The Woman, that is, Eve (v. 14), being deceived, was in
the transgression; that is, was first guilty of eating the forbidden
fruit, but rescued from the punishment by the promised Seed,—
that is, by her child-bearing,—by the Messias, which was to be
born of a woman, and so to redeem that nature which He as-
sumed ; but this not absolutely, but on condition of faith, and
charity, and holiness, and sobriety, and continuing in all these ;
and this advantage belonging not only to the first Woman, Eve,
but to all her posterity, in respect of whom it is that the number
iz changed from the Singular to the Plural, she, as the repre-
sentative of all women, had the promise made to her (Gen. iii.
15); but the condition must be performed by all others as well
as her, or else the benefit will not redound to them. And this is
the most literal importance of the διὰ also, being saved by this, as
by a means of all women’s and men’s redemption and salvation.”
Dr. Hammond. See also Mr. Ellicott’s note here.
Thus, in fine, where sin and sorrow abounded, grace and joy
much more abound; thus Woman is restored in Christ to her
blessed position as the helpmate of man, and she who in the
hands of Satan had been made the means of Death to all, is
made, by God’s overruling Love, to be the means of endless Life
to all in Christ.
Inrropuctory Norse to the Tuirp and following Chapters of
this Epistle.
I. Tue Apostle now to give direction to Timothy con-
cerning the Government of the Church at Ephesus; a Church
planted by St. Paul himself in the capital of Asia, where he had
preached for three years,—and where, according to the usage
which St. Paul had followed from the beginning, ordaining Pres-
byters in every Church (Acts xiv. 23), many πρεσβύτεροι had
already been ordained to be ἐπίσκοποι or overseers of the flock
of Christ, which He purchased with His own blood. (Acts xx.
17. 28.
ἮΝ first states to Timothy the qualifications requisite for
tes who are to be appointed by him to the office of ἐπίσκοποι
vv. 2—7).
Secondly, he specifies the criteria which are to guide him in
the choice and ordination of Διάκονοι (vv. 8B—13).
St. Paul tells him, that he sends him these directions in
writing, in order that he may know how to demean himeelf in
“the House of God, which is the Church of the Living God.”
He next proceeds to deliver some instructions as to his own
teaching and superintendence of the teaching of others (iv. 6. 11);
and assures him that, notwithstanding his youth (v. 12; cp. 2 Tim,
Vou. 11.—Parr III.
433
ii. 22), if he follows these directions, and stirs up the spiritual
which was conveyed to him by the laying on of the hands
of the Presbytery, and of those of the Apostle himself (v. 14; cp.
2 Tim. i. 6), and gives attendance to reading, to exhortation, and
to doctrine, he will be a pattern to others, and will save himself
and those who hear him (iv. 12—16).
He then offers some counsels as to the order which he is to
pursue with regard to the Widows of the Church. He describes
the qualifications of those who are to be admitted into the class of
Widows maintained by the alms of the faithfal ; and specifies those
who are to be rejected (vo. 9—16). He instructs him in the measures
he is to adopt in assigning stipends to Πρεσβύτεροι (v. 17), and
in hearing accusations against them (v. 19), and commands him
to pronounce public censures, in the presence of all, on those who
are guilty of sin (v.20) ; and sums up all with ἃ solemn charge to
Timothy to execute his office without partiality (v. 21, and see vi.
14. 20).
ey then, we see Timothy invested with solemn spiritual
functions in the Church of God in the city of Ephesus, the capital
of Asia. We bebold him entrusted with authority to govern the
Church, to regulate her affairs; to exhort and rebuke others,
Laity and Clergy, and particularly to exercise a discretionary
authority in the appointment of two distinct orders of Clergy,
called respectively *Exicxowo: and Διάκονοι (iii. 2—13).
Here, therefore, we have the following system of Church
Regimen and Polity presented to us by the Holy Spirit, speaking
by the Apostle St. Paul, for the government of the Church at
Ephesus, in three grades and orders, as follows :
Ist. Timothy, exercising authority over all;
2odly. ᾿Επίσκοποι, and
Srdly. Διάκονοι.
11. If we now proceed to St. Paul’s Second Epistle to
Timothy, we hear the Apostle exhorting him to stir up the spi-
ritual gift which was in him by the laying on of the Apost‘e’s
hands (2 Tim. i. 6); and to confide to faithful men, who shoald
be able to teach others, those things which he had received f:cm
the Apostle (2 Tim. ii. 2); and to preach the Word, and to re-
prove, rebuke, exhort, with all long-suffering and doctrine, ani to
do the work of an Evangelist, and to fulfil his ministry. (2 Tim.
iv. 5.
ἐπὶ If, also, we examine the Epistle to Titus, whom St. Paul
placed at Crete as he had placed Timothy at Ephesus, we find the
same system of Church Regimen and Polity established there.
He reminds Titus that he had left him in Crete, that he
might set in order the things which the Apostle himself had not
been able to arrange; and that he should ordain Presbyters in
every city, as the Apostle had directed him (Tit. i. 5); and then
he gives him instructions as to the qualifications of these persons
who were to be appointed as Ἔπίσκοποι, or overseers, of others.
it. i. 7. 5
τ He om him, that the mouths of false teachers, whom he
describes, must be stopped (v.11), and that it is Ais duty to
rebuke them sharply (v. 13).
He gives him directions for the regulation of the conduct of
old and young; and charges him to rebuke with all authority
(ii. 15), and teaches how to deal with heretics (iii. 10).
IV. If we now take another step in advance, and proceed to
the Book of Revelation, written by the last surviving Apostle, the
beloved Disciple, St. John, we see there a view of the spiritual
regimen of that Church over which Timothy was set by St. Paul,
that of Ephesus.
In the Book of Revelation, Christ Himself appears, and
speaks to a Person who is called the Angel of the Church of
Ephesus. (Rev. ii. 1—6.)
Christ, the Divine Head of the Church, recognizes that
Person as the Representative of that Church, and addresses him
assuch. He regards him as responsible for it, and remonstrates
with him, as having authority to try those who call themselves
Apostles and are not; and he calle on him to repent, and to do
his first works; and if he fails to do so, He threatens him with a
removal of his candlestick. (Rev. ii. 1—5.)
V. If we extend our view to the other six Churches of Asia,
as displayed in the Book of Revelation, we see each of them seve-
rally, like Ephesus, having 8 Person set over them called an Angel
(i. 20); and we find that in each case Christ addresses that Per-
son as the Representative of each Church respectively, and as
accountable for its spiritual etate. And it may be observed, as
a striking proof of this personal responsibility of the Angel for
the spiritual condition of his own Church, that in no instance does
the epithet, good or bad, assigned to the Church by Christ in the
Apocalypse, agree in gender with Church, but it is made to
agree in all cases with Angel. (See iv. 15. 17.) ;
VI. On the whole then, we see the following characteristics
of the Regimen of the Apostolic Churches exhibited in Holy
Scripture.
Ist. A single person, such as Timothy at ia as Titus
434
8 Acts 20. 28.
Phil. 1.1.
b Tit. 1. 6.
ch. 5. 9.
1 TIMOTHY I. 1, 2.
III. 1" Πιστὸς ὁ λόγος, εἴ τις ἐπισκοπῆς ὀρέγεται, καλοῦ ἔργου ἐπιθυμεῖ.
2> Δεῖ οὖν τὸν ἐπίσκοπον ἀνεπίληπτον εἶναι, μιᾶς γυναικὸς ἄνδρα, νηφάλιον,
in Crete, in St. Paul’s age, appointed by the Apostle himself to
govern the Churches founded at those places. .
The concurrent testimony of ali Christian Antiquity is ex-
pressed by Eusebius (iii. 4), when he says, “ Timothy was the
first who received the Bishopric of Ephesus, and Titus was the
first who was appointed Bishop of Crete."
In like manner we eee the Angel of Ephesus, and the Angels
severally of each of the other six Asiatic Churches in St. John’s
age, holding the first place in the Church, with principal authority
over all its members.
We see, 2ndly, Πρεσβύτεροι called also ᾿Επίσκοποι, as being
Overseers of their respective flocks.
ϑιάϊγ, Διάκονοι, Deacons. :
VII. It would be profitless to engage in verbal discussion con-
cerning the name given to the office of the Person, who, as Timothy
or Titus did, occupied the highest place in each of these Churches,
having been put there by Apostolic Authority, and who is ad-
dressed as the Representative of that Church by Christ Himself
in the Apocal: The thing itself is plainly apparent in Holy
Scripture, and as such is to be revered as the Ordinance of God.
VIII. The consentient voice and concurrent practice of the
Church of Christ, from the times of the Apostles for many centu-
ries in succession, illustrates and confirms this result; and shows
that Church Government by single Persons, each holding chief
authority in his own particular Church, and having two distinct
orders of Ministers under him, called Presbyters and Deacons, is
that form of Ecclesiastical Regimen which is most agreeable to
the Word of God.
On this subject the reader may consult the Preface to the
Ordinal of the Church of England, in which it is said, that “it is
evident unto all men diligently reading the Holy Scriptures and
ancient Authors, that from the Apostle’s time there ever have
been these Orders of Ministers in Christ’s Church, Bishops,
Priests, and Deacons ;’’ and Hooker, V. \xxvii. 9; VII. v. 2—8,
and VII. vi. Saravia, de Minist. Eccles. p. 29. Bp. Bilson,
Perpetual Government of Christ’s Church, chap. v. p. 89, and
chap. xiii. p. $48 (ed. Oxf. 1842). Bp. Andrewes’ Correspond-
‘ence with Peter Moulin, Lond. ed. 1629. Dr. Barrow, Serm. i.
vi. Vol. iii. p. 112; and Bp. Pearson, Vind. Ign., Part i. cap. xi.,
and Part ii. cap. xiii.; and Minor Works, ed. Churton, Vol. i.
. 271— 286, and Vol. ii. p. 369—385; where he says that ‘ St.
Paul, in his last Apostolic journey, after his first imprisonment at
Rome, and shortly before his second imprisonment and martyr-
dom, set certain , severally, over the Presbyteries which
he had established ; and that he invested those persons with that
authority and power which was afterwards claimed and exercised
by the several Bishops who succeeded in the room of these several
persons. Thus Timothy was set over the Preabyters of Ephesus,
with authority to govern that Church and rule the Presbyters,
and rebuke them, if need were, and ordain whom he might find
needful and worthy to be ordained. Timothy had received spi-
ritual grace by the laying on of St. Paul’s bands, and was quali-
fied thereby to perform this office of Ordination. The same re-
marks apply to Titus in Crete. Similarly, St. John, in the Apo-
calypse, writes to the seven Angels of the seven Churches in
Asia. He addresses each Angel separately, and considers him
accountable for all, whether good or bad, that exists in his own
Church respectively. We assert, that these Angels of the
Churches were individual and ial Rulers of their
own several Churches. Each of these had been ruling his Church
for some years before the date of the Apocalypse. And each of
these is called a Star—the Star of his own Church. (Rev. i. 16—
20.) The Angels, or Rulers of the Churches of Asia, were single
Persons, and were not bodies of men; they were asleres, not
asterismi” (Bp. Pearson). They were Apostolic Stars, and not
Presbyteral Constellations.
See also the Treatises of Chillingworth and Dr. W. Hey on
this subject, in the late Dr. Wordsworth's Christian Institutes,
iii. p. 186—221, where a translation will be found of Bp. An-
drewes’ Correspondence on Episcopacy with P. Moulin, iii. p. 222
—266 ; and Prof. Blunt, Early Fathers, Lect. vii. on the Testi-
mony of the Ancient Church to Episcopacy.
Cu. IIL 1. dewxowis] oversight. The word is chosen on
account of its generality. St. Paul does not say τῇς ἐπισκοπῆς,
and he uses the word ἐπισκοπὴ,---ἃ general term, in a spiritual
sense, to describe,
(1) The office of superintending a flock; and so applied, as
here, to a Presbyter, or Pastor of a Church. Cp. Acts xx. 28
Phill. Titi. 7. 1 Pet. τ, 2.
(2) The office of superintending Pastors themselves, and
characterizes the work of an Apostle. Acts i. 20, where see note.
Hence (ῷ though doubtless in the present passage St. Paul
in writing to Timothy, the Chief Pastor of the Church of Ephesus,
and in pointing out to Aim the qualifications which he himself is
to require in those persons who are to be ordained by him to the
ἐπισκοπὴ, or oversight of a flock,—and of whom, when ordained,
he, Timothy, is himself to have the ἐπισκοπὴ, or oversight,—is
speaking of Overseers of a flock, yet St. Paul’s language ap-
plies with no less force, but rather with greater cogency, to those
who are raised from the ἐπισκοπὴ of a flock to the Apostolic
Office (ἐπισκοπὴ, Acts i. 20) which Timothy himself held, viz. the
ἐπισκοπὴ of Pastors as well as of their Flocks.
(4) It is, therefore, with no impropriety (as has been some-
times alleged) that the Church of England, in her Office for the
Consecration of Bishops, adopts these words as containing suit-
able admonitions to those who are to be promoted from the
ἐπισκοπὴ of a flock to the chief ἐπισκοπὴ in the Church.
Theodoret well says,—Although the Apostle applies these
directions particularly here to the case of Presbyters, yet they
who are Bishops should be the first to observe them, inasmuch
ret have a higher place, and therefore greater responsi-
ilities.
Hence we see, that as early as in the third century these words
were applied to describe the duties of Bishops; as in the follow-
ing language of Archelaus (Bishop of Mesopotamia, a.p. 278, in
Routh, R. 8. iv. p. 185): “ Appellati sumus ex Salvatoris desi-
derio Christiani, sicut universus orbis terrarum testimonium per-
hibet, atque Apostoli edocent; sed et optimus Architectus ejus,
fundamentum nostrum, id est Ecclesize, Paulus, posuit, et legem
tradidit, ordinatis Ministris, Presbyteris et Episcopis in e&; de-
scribens per loca singula, quomodo et qualiter oporteat Ministros
Dei, quales et qualiter fieri Presbyteros, qualesque esse debeant
qui Episcopatum desiderant; que omnia bené nobis et recté
disposita usque in hodiernum statum suum custodiunt, et perma-
net apud nos hujus regule disciplina.” Where Dr. Routh
says,—
ar Locus notandus de Hierarchise Ecclesiastice ordine ab
Apostolis instituto. Episcopatum, Presbyteros et Ministros
tantim nominat Archelaus, quod Ministrorum, hoc est Dia-
conorum, nomine omnes infra Presbyteratum ordines antiquis-
simi Patres comprehendere consueverint, ita Clemens Alexan-
drinus, lib. 6. Stromatum, p. 667. Tertullianus, de Baptismo,
cap. 17. Origenes, Homil. 2, in Hierem. et in Matthei cap. 19,
p. 363.
See also next note, and on νυ. 2.
— καλοῦ ἔργου ἐπιθυμεῖ] he desires a good work. The
Apostle here explains what ἐπισκοπὴ is, viz. that it is a “ nomen
operis non honoris; ut intelligat non se esse Episcopum, qui
preesse dilexerit, non prodesse.”” And the word itself denotes
that “‘ he who is set over others, diligently watches orer those over
whom he is set.”” Augustine (de Civ. Dei, vii. 19).
2. τὸν ἐπίσκοπον] the overseer. This word (ἐπίσκοπος) is here
applied to those who were to be ordained to watch over a flock.
And in this sense it is used Acts xx. 28. Phil. i. 1. Tit. i. 7.
These persons were also called Presbyferi by reason of their
age and dignity, and Eptscopi on account of this office and work
of oversight. Therefore St. Peter says, ΠρεσβυτέρουΞ παρα-
καλῶ ὁ συμπρεσβύτερος, ποιμάνατε τὸ ποιμνίον, ἐπισκο-
ποῦντες μὴ ἀναγκάστως. | Pet. v. 2.
See also Theodoret here, who says, that they who, after the
death of the Apostles, succeeded the Apostles, and bad the chief
oversight of Pastors and Churches, did not arrogate to themselves
the name of Apostles, although they succeeded to their place, but
reverently reserved the name of Apostles for those who had been
really Apostles of Christ; and they adopted for themselves the
name of Ἐπίσκοποι, and name was generally assigned to
them as their distinctive title in the next age to that of the
Apostles.
The sum of the whole matter (says Dr. Bentley) is as
follows : —
The word "Exloxoxus, whose general idea is overseer, was a
word in use long before Christianity ; a word of universal relation
to ceconomical, civil, military, naval, judicial, and religious matters.
This word was assumed to denote the governing and presiding
persons of the Church. The Presbyters, therefore, while the
Apostles lived, were "Exloxowo., overseers. But the Apostles,
in foresight of their approaching martyrdom, selected and ap-
pointed their successors in the several cities and communities,
as St. Paul did Timothy at Ephesus, and Titus at Crete.
1 TIMOTHY UI. 3—7.
σώφρονα, κόσμιον, φιλόξενον, διδακτικὸν, ὃ
485
“μὴ mdpowor, μὴ πλήκτην, ἀλλ᾽ o2Tim. 2.2.
> a Ἂν 3 , 4«ὰὰἀ κ« ἰδὲ » a “ , , ᾿
ἐπιεικῆ, ἄμαχον, ἀφιλάργυρον, “ “ τοῦ ἰδίου οἴκον καλῶς προϊστάμενον, τέκνα aTit.1.6.
a »
ἔχοντα ἐν ὑποταγῇ. μετὰ πάσης σεμνότητος" ὃ εἰ δέ τις τοῦ ἰδίου οἴκου προ-
A 3 ἶδε. lol 3 , A , 6e ‘ , ν AY
στῆναι οὐκ olde, πῶς ἐκκλησίας Θεοῦ ἐπιμελήσεται ; °° μὴ νεόφυτον, ἵνα μὴ else. 14.12
τυφωθεὶς εἰς κρῖμα ἐμπέσῃ τοῦ Διαβόλου. |! det. δὲ αὐτὸν καὶ μαρτυρίαν τι cor. 5. 12
What name were these successors (of the Apostles) to
be called by? Not ᾿Απόστολοι, Apostles; their modesty, as it
seems, made them refuse it: they would keep that name proper
and sacred to the first extraordinary messengers of Christ, though
they really succeeded them in their office, in due part and measure,
as the ordinary governors of the Churches. It was agreed, there-
fore, over all Christendom at once, in the very next generation
after the Apostles, to assign and appropriate to them the word
᾿Ἐπίσκοπος, or Bishop. From that time to this, that appellation,
which before included a Presbyter, has been restrained to a su-
perior order. Dr. Bentley on Freethinking, p. 136.
Compare the note above on Phil. i. 1.
It clearly appeareth by Holy Scripture that Churches Apos-
tolic did know but three degrees in the power of Ecclesiastical
Order ; at the first, Apostles, Presbyters, and Deacons; afterwards,
instead of Apostles, Bishops. Hooker, V. Ixxvii.
“ Habemus enumerare eos qui ab Apostolis instituti sunt Epis-
copi, et successores eorum usque ad nos.’’ S. Jren. iii. 3.
‘“* Edant (sc. heeretici) origines Ecclesiarum suarum, evolvant
ordinem Episcoporum suorum ita per successiones ab initio de-
currentem, ut primus ille Episcopus aliquem ex Apostolis vel
Apostolicis viris habuerit auctorem et antecessorem.”’ Tertuélian,
Preescr. Heret. 32.
“ Episcopi sunt preepositi, qui Apostolis vicaria ordinatione
succedunt.”” S. Cyprian, Ep. 66.
“‘Omnes Episcopi Apostoloram successores sunt.” S. Hie-
ron. Ep. ad Evag. ‘Apud nos Apostolorum Episcopi locum
tenent.”” Ad Marcellam, Ep. 5. ‘‘ Patres missi sunt Apostoli,
pro Apostolis Fi/ii nati sunt Ecclesig, constituti sunt Episcopi.”’
S. Aug. in Ps. xliv. Ἔξ Ἰακώβου καὶ τῶν προειρημένων ᾿Απο-
στόλων κατεστάθησαν διαδοχαὶ ἐπισκόπκων καὶ πρεσβυτέρων.
Epiphan. Heres. 79.
— μιᾶς γυναικὸς ἄνδρα) the husband of one wife. (Cp. Tit.
i. 6.) These words are best explained by those below in v. 9, ἑνὸς
ἀνδρὸς γυνὴ, the wife of one husband.
(1) It is clear that those words (ἑνὸς ἀνδρὸς γυνὴ) do not
signify the wife of not inore than one husband at a time, for they
are spoken of a χήρα, or widow, who has no husband at all; but
they mean a woman who has not been married more than once.
(2) Since, as we there see, it was required by St. Paul, in
the case of women who were candidates for inscription as Widows
in the roll of the Church, that they should not have been married
more than once, itneed not be matter for surprise, that, in the
case of men who were to be promoted to an ᾿Επισκοπὴ in the
Church, they who had not contracted two marriages in succeasion
were to be preferred.
(3) This passage was understood in this sense by Origen
(Hom. 17 in Luc.), who says, ‘‘ Neque Episcopus, nec Presbyter,
nec Diaconus, nec vidua possunt esse digami.” And in his book,
ec. Celsum (iii. p. 141), Origen says, that St. Paul μονόγαμον
μᾶλλον δι υ αἱρεῖται. And Tertullian (ad Uxorem, c. 7),
“ Preescriptio Apostoli digamos non sinit preesidere.” And so the
Fourth Council of Carthage, c. 69, and Epiphan. Her. 48, and
de Fide, p. 465, and Canon. Apostod, xvi., and S. Jerome in Jo-
vinian 1, ‘‘ Digamus in clerum eligi non potest,’ and Ambrose,
de Offic. i. 50. Cp. Suicer, v. δίγαμος. Bingham, iv. 5, and
Wetstein here.
But (4) the Church did not consider the words of the Apostle
to contain a precept of perpetual and universal obligation. In-
deed, in disciplinarian matters of this kind, the Church possesses
8 discretionary power, which she exercises with careful regard to
time and place.
_ See the remarks of Hooker and Bp. Sanderson quoted above
in the note on Acts xv. 20, concerning the Apostolic Decree pre-
scribing abstinence from Blood.
Hence (5) we find it asserted in the recently discovered
Treatise of 8. Hippolytus, Bishop of Portus, near Rome (Philo-
sophumena, p. 290), that in the time of Callistus, Bishop of
Rome, at the beginning of the third century, persons who had
married twice, and even three times, began to be admitted to the
Diaconate, Priesthood, and Episcopate: ’Ex) τούτου ἤρξαντο ἐπί-
σκοποι, καὶ πρεσβύτεροι, καὶ διάκονοι δίγαμοι καὶ τρίγαμοι καθ.
ίστασθαι εἰς κλήρους. And similar passages may be seen, quoted
from Tertullian, in the Editor’s volume, ‘‘ Hippolytus and the
Church of Rome,” p. 265.
(6) It must also be borne in mind, that there is a great dif-
ference between the rules to be observed with regard to the ordi-
nation of persons to the priestly office, and the rules to be
observed with regard to the same persons when they have been
ordained. No one is obliged to enter the priestly office; but no
one is able to divest himself of it when he has entered it. Ordi-
nation imprints a seal that is indelible.
Besides, one of the purposes for which Holy Matrimony was
ordained by God is, that it should be “8 remedy against sin, and
to avoid fornication ” (1 Cor. vii. 2. 9). 10 was instituted to be a
cure for the passions of that fallen nature with which men are
born into the world. And they who forbid Marriage, take away
that remedy which is provided by God.
While, therefore, it was deemed requisite to prescribe, that no
one who had been twice married should be admitted into the
Holy Order of Priesthood, it would by no means follow, that any
one who had been admitted to the Priesthood should be debarred
from contracting a second Marriage.
St. Paul has not dealt with the case of those ᾿᾽Επίσκοποι who
lose their wives by death after their ordination to the office of
Ἐπισκοπή. But it may be inferred from his words in iv. 3 what
his judgment would have been concerning those who prohibit
another marriage in such a case, and who even prohibit Marriage
altogether to Christian Priests.
(7) There were doubtless special reasons for the restriction
here imposed on Timothy’s choice of persons to be admitied by
him to the Priesthood.
The cares of a double family might disqualify a person for
learning the duties of the sacred profession; and under the urgent
necessities of those days (1 Cor. vii. 26), it was very desirable that
the spiritual soldier should be as free as possible from earthly ties.
Besides, the Gentile Christians would be predisposed to ex-
pect such immunities in Christian Priests ;
The Priests of the Heathen were married but once. “Inter
Gentiles, etiam Flamen unius uxoris vir ad sacerdotium admit-
titur, Flaminissa quoque unius viri uxor eligitur ; ad tauri Agyptii
sacra semel maritus assumitur.”’ Jerome (ad Ageruchiam). Should
Christians be less strict in ¢heir rules on this point than the
Heathen ?
(8) On the whole, St. Paul’s words may be regarded as an
Apostolic precept to Timothy, necessary for those times (cp. Tit.
i. 6), and as a prudential counsel for all times; but not as having
the force of a command of universal obligation. And, accordingly,
as the testimony of many of the Fathers show (see particularly
Theodoret here, and others cited by Bingham and Suicer), though
they have been made the groundwork of disciplinarian canons of
particular Churches, they have never been enforced by any Decree
of ἃ General Council of the Universal Church of Christ.
8. xdpowov] Cp. Titus i. 7. ‘ Vinolentum, et violentum.’
Παροινία, ἡ ἐκ τοῦ ofvov ὕβρις (Hesych.).
- ph πλήκτην] no striker. Cp. Tit. i. 7. ‘Non percusso-
rem’ (Vulg.). Towns=wAhurns (Hesych.). ‘ Non manu promptus
ad cedendum, et pugnax.” Tertullian (de Monogam. c. 12).
Hence the Emperor Justinian (Novell. 123) says, ἀλλ᾽ οὐδὲ
οἰκείαις χερσὶν ἔξεστιν ἐπισκόπῳ τινὰ πλήττειν. Cp. Coray (on
Titus), Atakta ii. p. 300.
This word gives an instructive view of the impulsive vehe-
mence of the Oriental character, by which St. Paul himself was a
sufferer at the hands of the Asiatic Jews (Acts xxi. 27. 32), and
of the difficulties with which Christianity had to contend in curb-
ing its impetuosity. Elz. adds μὴ αἰσχροκερδῆ.
— Ἕ ἐπιεικῆ] equitable. Tempering the rigour of strict Justice,
correcting its inaccuracies, and supplying its defects, with the
gentleness and fairness of Equity. ᾿ἘΕπιείκειά ἐστιν ἡ δικαίων
ἐλάττωσις (Phavorin.). Cp. Aristot. (Ethic. v. 10).
It is not from εἴκω, cedo, but from εἰκὸς (ἔοικα), “quod
decet,”” ἐπιεικὲς = πρέπον. (Suid.)
4. τέκνα ἔχοντα] On the married state of Presbyters, see
Polycarp (ad Phil. 12), and Dr. Jacobson’s note, p. 526.
6. rupabels) puffed up like smoke, not burning with the bright
pure flame of truth, love, and zeal ; but elated, and swollen like a
dark cloud of smoke, with vain glory and empty pride, See on
vi. 4, and note on 2 Tim. iii. 4.
— κρῖμα---τοῦ Διαβόλον!] The condemnation incurred by the
devil for pride. (Maldonat.) Cp. Isa. xiv. 12, and Hooker, I.
iv. 3, on the sin and punishment of the fallen Angels, as distin-
guished from the “ elect a αν, 2].
3K2
486
1 TIMOTHY I. 8---Ἰῦ.
καλὴν ἔχειν ἀπὸ τῶν ἔξωθεν, iva μὴ εἰς ὀνειδισμὸν ἐμπέσῃ, καὶ παγίδα τοῦ
Διαβόλου.
1 John 9, 10.
8 ε A » ε , AY AY 8 X , ΝΥ ν AX aA 2
ιακόνους ὡσαύτως σεμνοὺς, μὴ SiAdyous, μὴ οἴνῳ πολλῷ προσέχοντας,
μὴ αἰσχροκερδεῖς, 9" ἔχοντας τὸ μυστήριον τῆς πίστεως ἐν καθαρᾷ συνειδήσει:
10 καὶ οὗτοι δὲ δοκιμαζέσθωσαν πρῶτον, εἶτα διακονείτωσαν, ἀνέγκλητοι ὄντες.
1 Τυναῖκας ὡσαύτως σεμνὰς, μὴ διαβόλους, νηφαλίους, πιστὰς ἐν πᾶσι.
12 Διάκονοι ἔστωσαν μιᾶς γυναικὸς ἄνδρες, τέκνων καλῶς προϊστάμενοι καὶ
a ἰδί ἦν 131
i Matt. 25. 21. των LOLWY OLKWY"
Luke 16, 10—12.
& 19. 17.
k 2 Τίπι. 2. 20.
Eph. 2. 21.
οἱ yap καλῶς διακονήσαντες βαθμὸν ἑαντοῖς καλὸν περι-
ποιοῦνται, καὶ πολλὴν παῤῥησίαν ἐν πίστει τῇ ἐν Χριστῷ ᾿Ιησοῦ.
Ἰ4 κα Ταῦτά σοι γράφω, ἐλπίζων ἐλθεῖν πρός σε τάχιον, "5 ἐὰν δὲ βραδύνω, ἵνα
38 α lal ὃ a 3 ” a > , ν 2 LY 3 , a a
εἰδῇς πῶς Set ἐν οἴκῳ Θεοῦ ἀναστρέφεσθαι, Aris ἐστὶν ἐκκλησία Θεοῦ ζῶντος͵
This reference to the case of the fallen Angels, and in v. 2]
to the “elect Angels,” has a peculiar propriety in an Epistle to
one who, like Timothy himself, filled an office which is called by
Christ that of an ‘‘ Angel of the Church ᾽ (Rev. ii. 1).
I. ὀνειδισμὸν--- καὶ παγίδα τοῦ Διαβόλου] In the former clause
St. Paul had directed Timothy not to ordain a novice, lest he
should be lifted up by arrogance, and fall into the punishment in-
curred by the Devil for pride.
He now instructs him that the person chosen ought to have
a good report even from the heathen, lest he should sink into
contempt, and, in a spirit of recklessness, as one who has no cha-
racter to lose, should outrage men’s opinions, and corrupt their
manners, and fall into the snare laid for him by the Devil,
namely, that of shameless infamy, by which the Devil entraps
men (cp. 2 Tim. ii. 26), and makes them desperate.
8. σεμνούς] worshipful.
— μὴ aloxpoxepdets] not covetous of filthy lucre. An appro-
priate charge with regard to the office of the Deacons as almoners
of the Church. See Acts vi. 1, 2.
11, Tuvaixas] women appointed to be Deaconesses, whether
they be wives of Deacons or not. So Chrys., Theodoret, Theo-
phyl., Ecum.
The insertion of this sentence, in the middle of his discourse
concerning Deacons, shows (as Theoph. observes) that the Apostle
is not speaking of Women generally: and the absence of the Ar-
ticle from γυναῖκας indicates that he is not referring only to the
wives of Deacons, but is speaking of Deaconesses generally,
whether married (see on v. 12) or unmarried.
Such an office, as is here described, was held by Phebe, a
διάκονος of the Church of Cenchree ; and therefore probably men-
tioned first in the list of names in Rom. rvi. 1, where see note.
Perhaps Priscilla, the wife of Aquila, was also one of this class.
See note on Acts xviii. 18.
On account of the official character of these Women, hold-
ing, in some respects, a place in the Church co-ordinate to that of
Deacons, St. Paul prescribes that their qualifications should cor-
respond with those which he has already laid down for Deacons.
Hence the word ὡσαύτως, in like manner, i.e. as I have directed
in the case of the Deacons, so I now direct for the Deaconesses.
He applies to these Deaconesses the epithets σεμνὰς--πιστὰς ἐν
πᾶσι, with which we may compare those applied to the Deacons
in o. 8.
He had nof made any such official addition of Women in
connexion with the ἐπίσκοποι mentioned above (vv. 1—7), be-
cause the functions of the Episcopi were of a purely spiritual and
sacred kind. But the Deacons have a /ay element blended with
the ecclesiastical in their office (see note on Acts vi. 2);—an im-
portant principle, which needs to be observed in the present times.
12. μιᾶς γυναικὸς byBpes] See v. 2.
There was also special need for such a charge in the case of
Deacons, having the charge and distribution of the alms of the
faithful, and who might be liable to suspicion, and to temptation,
if they had large families dependent upon them.
18. of ydp] The γὰρ introduces the reason why he lays so
much stress on the duties of Deacons.
— βαθμὸν--- καλόν] a good degree.
He had said before (v. 10), let them firet be proved, and then
let them be advanced to the Diaconate.
He now tells Timothy that they who have served in the
office of Deacon well, purchase to themselves a good degree; they
have a claim for promotion at thy hand. So, Chrys., Theophyl.
The word βαθμὸς hence became the vow solennis for a degree or
order in the Church, whose practice and nomenclature, in this
and many other respects, is the best Exponent of the Apostle’s
meaning.
Thus the General Council of Chalcedon (can. 39) says,
Ἐπίσκοπον els Πρεσβυτέρον βαθμὸν φέρειν ἱεροσυλία ἐστίν. See
also the numerous examples in Suicer, v. βαθμός.
St. Paul does not call it a Aigher step, but a good one ; for
it is not the desire of advancement in honour, but in means of
usefulness, that he propounds. So νυ. 1, καλοῦ ἔργου ἐπιθυμεῖ.
If it be said, as it has been, that the reference to ecclesiastical
promotion would be at variance with the tenour of an Apostle’s
sentiments and language, the same objection might be taken more
forcibly to the mention of double pay to the Presbyters in v. 17.
But the fact is, St. Paul’s language to Timothy, in both cases, is
designed to instruct him what course he himself, as a Bishop, is to
adopt in recognition of the just claims of meritorious Deacons
and Presbyters; and is not intended to inform Presbyters and
Deacons what they ought to desire.
Indeed, having stated their claims on their earthly spiritual
Superior for his guidance, he directs their thoughts heavenward,
and lifts up their eyes and minds to the Shepherd and Bishop of
their souls (1 Pet. ii. 25), and bids them think of the heavenly
crown which they will receive, when the Chief Shepherd shall
appear. (1 Pet. v. 4.)
14. τάχιον] sooner than might be inferred from these wrifien
instructions. Cp. Acts xxv. 10, and 2 Tim. i. 18, as to this use
of the comparative; and as to the sentiment, see 2 John 12.
3 John 13, 14.
It has been alleged, that this expression of a hope to visit
Timothy is inconsistent with St. Paul’s declaration to the Ephe-
sian Presbyters at Miletus, that they “ all, among whom he had
gone preaching the Gospel, should see his face no more’’ (Acts
xx. 25. 38).
But it may be observed, that St. Paul does not say here that
he expected to come to Ephesus. Indeed, it is more probable,
that baving now in his old age (Philem. 9) appointed Timothy to
the Apostolic office of Chief Pastor at Ephesus, he would rather
abstain from personal interference there, lest he should seem to
overshadow him to whom the highest position in that Church had
now been confided by himeelf.
There is no evidence that St. Paul ever was at Ephesus after
that visit to Miletus.
On a former occasion (mentioned in Acts xx. 15. 17) when
going to Jerusalem, he determined to sail by Ephesus, and yet
touched at Miletus on the coast, and sent for the Presbyters of
Ephesus to come to have an interview with him at Miletus; so,
perhaps, when touching at Miletus on subsequent occasions, he
may have sent for the Chief Pastor of Ephesus, Timothy, and
have seen him there. Cp. note above on Acts rx. 25, and on
2 Tim. i. 15—18; iv. 20, and the Introduction to these Epistles
to Timothy, p. 420.
15, 16. ἵνα εἰδῇς κιτ.λ.} in order that thou mayest know
how thou oughtest to behave thyself in the house of God, which
is the Church of the Living God, the pillar and ground of truth
(and confessedly the Mystery of Godliness is great), Who was
manifested in the flesh, justified in His spirit, showed Himself
to Angels, was believed on in the world, and was received up
in Glory.
I, As to the reading of these two verses, Elz. has Θεὸς be-
fore ἐφανερώθη, and this reading is found in D***, I, K, and in
most of the Cursive MSS.
But this reading, Θεὸς, i.e. ΘΣ (God), seems to be derived
from OZ (Who), which is found in A* (see Ellicott, p. 100), and
in ΟΣ (see Tiachendorf, Prol. Cod. Ephr. p. 39), and in F, G
(see Tregelles, ‘‘ Printed Text,” p. 165, note), and in some Cur-
sive MSS.
All the earlier Versions (before the seventh century), viz. the
old Latin, Vulgate, Peschito, Harclean, Syriac, Memphitic,
1 TIMOTHY I. 16.
437
στῦλος καὶ ἑδραίωμα τῆς ἀληθείας, 15 ' (καὶ ὁμολογουμένως μέγα ἐστὶ τὸ τῆς Von 1.14.
εὐσεβείας μυστήριον), ὃς ἐφανερώθη ἐν σαρκὶ, ἐδικαιώθη ἐν πνεύματι, apn
ἀγγέλοις, ἐκηρύχθη ἐν ἔθνεσιν, ἐπιστεύθη ἐν κόσμῳ, ἀνελήφθη ἐν δόξῃ.
Thebaic, Gothic, Armenian, Athiopic, represent here a relalive
pronoun, viz. bs, gui, or ὃ, quod.
This united testimony that Θεὸς did not belong to the pas-
sage in the days when those Versions were made is very strong;
and when it is remembered that no Version of similar antiquity
can be brought forward to counterbalance these witnesses from
every part of Christendom, the preponderance of testimony is
overwhelming. (Tregelles, p. 228.) S. Jerome (in Isa. liii. 11)
quotes the passage thus: ‘Qui apparuit in carne.’’ Theodorus
Mopsuest., Cyril Alex., and Epiphanius have also ὃς (see
Wetstein) ; and Augustine (Serm. 204) reads guod agreeing with
‘sacramentum,’ but he interprets the passage as if it were gui;
and so the Latin Fathers generally, following the old Latin and
Vulg., which have Quod.
D* has also the neuéer pronoun Ὅ. It is said by Liberatus,
the Deacon, in his Breviarium, cap. xix. (cp. Hinemar. Opusc.
lv. c. 17), that Macedonius, the Bishop of Constantinople, was
banished (A.p. 506) by the Emperor Anastasius for altering OZ
here in Manuscripts into ΘΣ : ‘‘ Tanquam Nestorianus ergo cul-
patus expellitur per Severum Monachum.”’
See Dr. Bentley on Freethinking, p. 117, ed. 1743, or
Vol. iii. p. 366, ed. Dyce; and compare Bp. Pearson’s note on
the Creed, Art. ii. p. 240, who has anticipated Bentley's remarks,
though Bentley does not seem to have been aware of it.
Whatever may have been the extent of this alteration, this
incident may serve to remind us that the change of OZ into
ΘΣ = Θεὸς is a very easy one; whereas, if the earliest MSS. had
ΘΕΟΣ here (and the word is usually presented so in full in the
earliest MSS.), it is difficult to explain how the reading OZ found
its way into the most ancient MSS., e.g. A, C, F, G; particularly
since the construction of ὃς is not nearly so easy 8 one as that of
Θεὸς would have been ; and therefore Θεὸς was not 50 likely to have
been exchanged for ὃς, as ὃς for Θεός.
For a similar reason the testimony of Jerome, reading Qui
after the neuter word Sacramentum, is of more weight than that
of the other Latin Fathers reading Quod.
II. On the whole, then, it may be concluded, that—
(1) The evidence for a relative pronoun is far stronger than
for the noun-substantive @eds.
(2) The evidence for the masculine pronoun ὃς is far stronger
than for the neuter 8.
(3) The Masculine OZ has accordingly been preferred by
Griesb., Lach., Tisch., Alf., Huther, Ellicott, and by Tregelles
in his summary of the evidence on this subject.
HI. As to the general construction and meaning of the
Apostle’s language here, it seems most probable that the words
καὶ ὁμολογουμένως μέγα ἐστὶ τὸ τῆς εὐσεβείας μυστήριον are to
be regarded as ἃ parenthesis, which is altogether in the manner of
St. Paul. When some great argument presses itself on his mind,
he declares its dignity by some expressions which break forth
from him abruptly and vehemently into a parenthetical propo-
sition, as here. See, for instance, Rom. ii. 13.
Next, the relative pronoun ὃς, Who, is to be referred to the
antecedent Θεοῦ, which is repeated twice in v. 15, 80 as to be im-
pressed strongly on the reader’s mind, and to prepare him for the
relative $s commencing the sublime declaration which sums up
the whole, and proclaims the Church to be no other than the
House of God, the living God, Who was manifested in the flesh,
justified in His Spirit, seen of Angels, preached to the Gentiles,
received up in glory; and, consequently, that Hz, who was thus
manifested in the flesh, preached, and glorified, is no other than
Gop, the Livine Gop, the Everlasting Jenovan.
The adoption, therefore, of the reading ὃς for Θεὸς, while it
improves the rhythm of the sentence, makes no change in the
sense. The doctrine is the same as, and is something more than,
that which is declared in the English Authorized Version, “ Great
is the Mystery of Godliness. God was manifest (or, rather, was
manifested) in the Flesh.” And this Text, as now read, remains,
and ever will remain, an impregnable bulwark of the Catholic
Verity of the Godhead and Manhood of Christ.
IV. As to the meaning of particular words in these two
verses :—
(1) Ἐκκλησία Θεοῦ ζῶντος, the Church of the Living God.
Therefore it is not the Church of Man, but is grounded on the
Rock, namely, on Christ, confessed to be (1) the Living God, and
also (2) to be God Incarnate; ‘God manifested in the flesh.”
See above on Matt. xvi. 18. 1 Cor. iii, 10, 1).
(2) στῦλος καὶ ἑδραίωμα τῆς ἀληθείας. The Church is the
Pillar of Truth, because, like the Pillar of Cloud and Fire (always
called στῦλος by LXX), it is visible far and wide, day and night,
Matt. 3. 16.
1 Pet. 3. 18.
Mark 16. 5.
Eph. δ, 5, 6.
and is a guide to the wayfarers in the wilderness of the world on
their march to Heaven.
It is ἑδραίωμα, the basis, the pedestal (not the Rock on which
the Truth rests, which is Christ, see Theodoret here, but) a firma-
mentum, settled, seated (ἑδρασθὲν) on the Rock. And therefore
the Gospel, in which the Doctrine of Christ is contained, is called
the στῦλος καὶ στήριγμα of the Church. (Irenaeus. iii. 11.)
The Church is the pillar and base of the Truth,—
Ist. In supporting, maintaining, guarding, and visibly dis-
playing to the World, the 7rue Canon of Holy Scripture, par-
ticularly by the public reading of it.
2ndly. In maintaining, guarding, and promulging the True
Exposition of Holy Scripture, especially in her public symbols
of Faith, called Creeds.
Srdly. In guarding and dispensing the Holy Sacraments
pure and undefiled, for the new birth and continual renovation of
the soul.
The Church of the Living God is the House of God, in
contradistinction to the Jewish Temple, in which the Law, and
Aaron’s Rod, and the Pot of Manna were formerly enshrined in
the Holy of Holies, which were only for a particular people, and
were types and figures of future good things, now revealed in the
Church, which contains the Word and Sacraments, and dispenses
them freely to all.
(3) τὸ τῆς εὐσεβείας μυστήριον, the Mystery of Godliness.
See on Eph. iii. 9, 10. Col. i. 26, 27; ii. 2, where the word
μυστήριον is employed in like manner to describe the great Mys-
tery kept secret even from Angels, but now revealed to them and
to the Heathen, as well as the Jews, by the Ministry of the
Church of Christ, namely, the Incarnation of God the Son.
The doctrine of the Zncarnation is here affirmed to be a
Mystery. It is not, therefore, to be scanned and analyzed by
man’s Reason, but to be reverently received, on the testimony of
God’s Holy Word, by Faith. A warning against the speculations
of those who venture to intrude with inquisitive and profane fa-
miliarity into “‘ the secret things of the Lord our God;’’ and an
encouragement to the humility, patience, faith, and hope of those
who now, in this lower world, ‘‘ see through a glass darkly,” and
are thus reminded of the imperfection of their present condition,
and of all earthly things, and look forward to the fruition of that
future felicity which will have no end, when they will ‘see face
to face, and know even as they are known ” (1 Cor. xiii. 12).
Cp. Bp. Sanderson’s Sermon on this text, i. p. 224—217.
It is also a Mystery of Godliness. Other Mysteries, such as
those of Paganism, were accompanied with impure rites and
orgies; and there is even in Christendom what the Apostle de-
scribes as the “ Mystery of Iniguily.’’ (See on 2 Thess. ii. 7.)
But the Mystery of the Incarnation is a Mystery of Gudliness.
Though the manner of it cannot now be apprehended by human
Reason, yet the doctrine is clearly revealed in Scripture (Eph. i.
7—10. Col. i. 26), and is to be firmly embraced by Faith. And
this doctrine of the Incarnation of the Son of God is the very root
Of godliness. It is the groundwork of all virtuous practice. It
affords the strongest motive to love of God, and to personal Holi-
ness. In it Christ says, Be ye holy, for J, Who have taken your
nature and joined it to the Nature of the Holy One, am Holy.
(Cp. Eph. i, 2—6. Tit. ii. 11—13.) It is the strongest ai gument
for Humility (see Phil. ii. 6), and for Universal Charity. See
above, Introduction to the Epistle to the Ephesians, p. 275—277,
and note on Eph. v. 5.
(4) ὃς ἐφανερώθη ἐν σαρκὶ, Who was manifested in the flesh.
Cp. Matt. i. 23, John i. 14. Tit. i. 3, and note. 1 John i. 2, 4
(wh ἐφανερώθη. So Barnabas, Ep. 6, Ἔν σαρκὶ μέλλοντος
φανεροῦσθαι καὶ πάσχειν, προεφανεροῦτο τὸ πάθος: and
xii., υἱὸς τοῦ Θεοῦ ἐν σαρκὶ φανερωθείς. Iynat. Eph. 19, Θεοῦ
ἀνθρωπίνως φανερουμένου. Hippolyt. (c. Noet. 17), Θεὸς ἐν
σώματι ἐφανερώθη.
(δ) ἐδικαιώθη ἐν πνεύματι, was justified in His spirit.
The Son of God, Who is God of God, the Living God, took
our Nature, and thus assumed not only human flesh (σάρκα), in
which He was manifested, but He took also a human sow, which,
in its higher faculties, by which it is distinguished from its mere
animal life (ψυχὴ), is called πνεῦμα, or spirit, in Holy Scripture.
(See above on | Thess. v. 23, and cp. 1 Pet. iii. 18.) And in
this, His human spirit, He was justified, i.e. declared to be, what
no other man ever was, perfectly just; and so, being truly man,
as well as God, and being justified in that which He had from
our nature (cp. Theodoret), namely, a Auman πνεῦμα, He became
‘our Righteousness.” (Jer. xxiii. 6; xxxiii.16.) See on 1 Cor.
i. 30.
a Matt. 24. 23.
2 Thess, 2. 3.
2 Tim. 3. 1.
2 Pet. 3. 3.
Jude 18.
1 John 2. 18.
b Matt. 7. 15.
Rom. 16. 18.
2 Pet. 2. 3.
ς Gen. 9. 8. Rom. 14.6. 1 Cor. 10. 30.
1 TIMOTHY IV. 1—3.
IV. 1" Τὸ δὲ Πνεῦμα ῥητῶς λέγει, ὅτι ἐν ὑστέροις καιροῖς ἀποστήσονται τινὲς
τῆς πίστεως, προσέχοντες πνεύμασι πλάνοις καὶ διδασκαλίαις δαιμονίων,
ὑποκρίσει ψευδολόγων κεκαντηριασμένων τὴν ἰδίαν συνείδησιν, ὃ " κωλνόντων
γαμεῖν, ἀπέχεσθαι βρωμάτων, ἃ ὁ Θεὸς ἔκτισεν εἰς μετάληψιν μετὰ εὐχαρισ-
2ὺ ἐν
(6) ὥφθη ἀγγέλοις, He showed Himself to Angels. On the
meaning of ὥφθη, see above, } Cor. xv. 5, 6, 7, 8, and John xvi.
16, 17.19. 22. The Angels could not see the essential glory of
His Divinity, which was Invisible (see 1 Pet.i. 12, and Col. i. 18),
but they beheld Him when He became Incarnate. Theodoret, and
80 Chrys.
And then the Mystery of His Love to Men was revealed to
ἜΝ by the Ministry of His Church. Cp. note above on Eph.
ii. 10.
Cu. IV. 1. Td δὲ Πνεῦμα x.7.A.] But the Spirit speaketh ex-
pressly. The connexion is as follows. Sut, notwithstanding the
clearness of the witness of the Church to the truth (see above,
iii. 15, 16), the Holy Ghost expressly saith that in the latter
times some will fall-away from the faith, and deny the great
Mystery of Godliness, which has just been described.
The form of this denial will be considered in the notes below
on κωλυόντων γαμεῖν, v. 2, and ἀπέχεσθαι βρωμάτων, v. 3.
The word ἀποστασία does not signify open profession of un-
belief, but declension from the Truth—Heresy. See on 2 Thess.
ii, 3.
The Prophecy of St. Paul reveals the future rise and pre-
valence of such Heresies as those of the Marcionites, Encratites,
and Manicheans. Chrys., Theoph.
And so Bp. Pearson in his Concio on this and the following
verses. Minor Works, ii. 41—45.
_ But the Prophecy has doubtless a still wider scope, and
extends to all forms of spiritual deceit and delusion which con-
travene the Mystery of Godliness. And so this Apostolic Pro-
phecy is to be combined with that other prediction, delivered by
St. Paul, describing the ‘ Mystery of Iniquily.’ See above on
2 Thess. ii. 3—12.
This pone (συ. 1—5) is quoted with some very slight
variations by S. Hippolytus in his recently discovered Philoso-
phumena, p. 276—as “‘ the words of the blessed Apostle St. Paul”
—a fresh testimony from the beginning of the third century to
the genuineness of this Epistle. He applies this prophecy to the
Encratites.
— διδασκαλίαι δαιμονίων} doctrines suggested by Devils ; doc-
trines engendered by the operation of Evil Spirits. Theodoret.
“Omnis enim Hereticorum doctrina Demonum arte composita
est.” Primasius. Cp. Bp. Pearson, l. c.
Similarly, in writing to the Churches of Asia, St. Jobn speaks
of assemblies of false teachers as Synagogues of Satan, συνι
τοῦ Σατανᾶ (Rev. ii. 9; iii. 9), as opposed to the Church of
Christ. See also Rev. xvi. 13.
Justin Μ΄ refers to, and explains those words (Dial. c.
Tryph. 7), τὰ τῆς πλάνης πνεύματα καὶ δαιμόνια δοξολογοῦσι
ψευδοπροφῆται, and of some Heretics he says that they do not
teach the doctrines of Christ, but τὰ ἀπὸ τῶν τῆς πλάνης
πνευμάτων.
2. ἐν ὑποκρίσει ψ. κι. τ. Lo.) with the hypocrisy of liars
who are seared as to their consciences with hot iron. The
sense of this passage has been obscured by placing a comma be-
tween ψευδολόγων and κεκαυτηριασμένων. The construction is
the same as in 3. Polycarp's Epistle to the Philippians (i. 6),
ἀπεχόμενοι τῶν ψευδαδέλφων, καὶ τῶν ἐν ὑποκρίσει φερόντων
τὸ ὄνομα τοῦ Ἑυρίου, οἵτινες ἀποπλανῶσι κενοὺς ἀνθρώπου----
8 ge where he has St. Paul’s words in his mind, as in many
places of the same Epistle.
St. Paul is speaking of a particular kind of Hypocrisy—
towards a man’s own self, and toward God—the Hypocrisy of
liars who have wilfully cauterized their own consciences, and are,
therefore, given over by God’s judicial retribution to a reprobate
mind.
This was precisely the Hypocrisy of which we hear so much
in the Gospels, as the sin of the Pharisees (Luke xii.1. Matt.
xxiii. 13) ; who were not only guilty of deceiving others by an out-
ward show of religion, but were also guilty of insincerity towards
God, and toward their own consciences. This last is, indeed,
included in that general Hypocrisy, which, in the Gospels, is repre-
sented as their character. They were not men who did not
believe in their religion; on the contrary, they were zealous for
it: but their religion was Aypoeritical ; it allowed them in im-
moral practices; they indulged in pride and uncharitableness
under the cloak of zeal for God. See Matt. xv. 7—14; xxiii. 13.
16, 19. 24, 26, where hypocrite and blind are used interchange-
ably, as applicable to them. They tampered with their own
Consciences, and allowed themselves in sin, known to be such;
and therefore God, in His anger, blinded their eyes, and their
hearts were hardened, and their consciences were made callous,
and they loved darkness and lies more than light and truth, and
rejected Him Who was the Light, and is the Truth.
Hence we read in Scripture of the “ deceitfulness of siv,”
viz. its deceiving those who are guilty of it, and who in their
blindness act as men who have deceived themselves, and would
fain a God. (Acts v. 3; xxviii. 27. Gal. vi. 7. James i.
22. 26.
This prophecy of St. Paul may, therefore, be compared in
this respect with the awful words in that other prophecy already
mentioned (2 Thess. ii. 11. 12), which is the best exposition of
this passage, and where it is said, that because they twcould not
receive the love of the truth, but would have pleasure in un-
righteousness, therefore God would send them an inner-wcorking
(ἐνέργειαν) of delusion, so that they should believe the lie, which
they would utter. See note on that passage. Theirs would
indeed be the Aypocrisy of liara cauterized in their own con-
sciences.
When any one is deluded through sin wilfully committed
against Reason and Conscience, which, by habits of sin thus com-
mitted, becomes branded by a hol iron, this is Hypocrisy towards
himself; and he who is guilty of it, acts as if he could deceive
God, and this is Hypocrisy toward God; and this is the form of
Hypocrisy here described by St. Paul. See Bp. Butler on 1 Pet.
ii. 16, who bas supplied some of the sentences of this note, and
above on Matt. xxiii. 13.
It is unhappily too notorious, that a large portion of the
Western Church has fulfilled this Prophecy, by its own prac-
tice in giving sanction to mendacious Legends, and to “lying
wonders ;’’ and that it has even made, and is making, a traffic of
fabulous Miracles, and has thus fallen away from the profession
of a sound faith in the ‘Mystery of Godtiness,’ which abbors
what is false, especially in religion, and has initiated itself and
others in the ‘ Mystery of Iniquity,’ which receives not " the love
of the truth,” and is given over to “strong delusions,’ and to
believe a lie.
Speaking of these pious frauds, or rather impious impostures,
authorized and propagated by the Papacy, a learned and pious
Bishop of our own Church has said that ‘ wise men have thought
that the authors of these romances in religion were no better
than the tools and instruments of Satan (cp. St. Paul’s words,
‘doctrines of devils,’ v. }), used by him to expose the Christian
religion, and so to introduce Atheism.” By. Bull (Serm. iv.).
A striking recent proof of the truth of this assertion may
be seen in the facts described in ‘Notes at Paris,” 1854,
p. 144—152.
8. κωλυόντων γαμεῖν} forbidding to marry. This was done
by Marcion and Apelles, ejus secutor” (Tertullian, Prees. Her.
83), and before Marcion, by Saturnilus, the Scholar of Menander,
“(qui nubere et generare, ἃ Satand dicebant esee.” See Jren.
i. 22. Theodoret, Her. Fab. i. 3; and so Tatian. Iren. i. 28.
Cp. Clemens Alex., Strom. iii. p. 462, who applies to them this
prophecy, and cp. Bp. Pearson, 1. c. p. δῶ.
This clause is introduced here in connexion with what pre-
cedes (iii. 15, 16), because the Heresy of “forbidding to marry,”
strikes at the root of the doctrine of ‘the great Mystery of God-
liness,’”” inasmuch as, by the Incarnation, the Son of God has
married our Nature, and has espoused to himself a Church, and
so has sanctified Marriage, as St. Paul had fully declared to the
Church, of which Timothy was Chief Pastor, that of Ephesus.
See on Eph. v. 23—32, and cp. Introduction to that Epistle,
p- 276—277.
The fact, that a Christian Church, in defiance of the lan-
guage of the Holy Spirit, declaring here by St. Paul, that they
who “ forbid to marry” are doing the work of seducing Spirits,
and are warring against the ‘Mystery of Godliness;’ and in
defiance also of his words in this same Epistle, describing those
who are to be ordained to the Holy Orders of Presbyters and
Deacons as ‘‘ Husbands of one wife,” and as having their
“children in subjection” (iii. 2—4)—has ventured to shut the
door of Holy Orders against all who are married, and to forbid
Marriage to those who have been admitted to Holy Orders, is
8 mournfal proof that men may still imitate the Jews, who fulfilled
their own Scriptures by condemning Christ (Acts xiii. 27), and
1 TIMOTHY IV. 4—7.
» a a ν » 4 AY 3\ 7
τίας τοῖς πιστοῖς Kal ἐπεγνωκόσι THY ἀλήθειαν"
439
44 Ore πᾶ te ῦ ὃν, @Gen. 1. 81.
ὅτι πᾶν κτίσμα Θεοῦ καλὸν, 4 σεν. 1.5 en
καὶ οὐδὲν ἀπόβλητον, μετὰ εὐχαριστίας λαμβανόμενον: ὃ ἁγιάζεται yap διὰ Τι-1- 15.
λόγον Θεοῦ καὶ ἐντεύξεως.
β «Ταῦτα ὑποτιθέμενος τοῖς ἀδελφοῖς, καλὸς ἔσῃ διάκονος Χριστοῦ ᾿Ιησοῦ,
e2Tim. 8. 14—17,
1 Pet. 2. 2.
fch. 1. 4.
ἐντρεφόμενος τοῖς λόγοις THs πίστεως, Kal τῆς καλῆς διδασκαλίας ἦ παρηκολού- F 4:2". 16, 23.
θηκας. 7: Τοὺς δὲ βεβήλους καὶ γραώδεις μύθους παραιτοῦ. Τύμναζε δὲ σεαυ-
Tit. 1. 14.
ἃ 3.9.
that when they love a lie they may be 580 much blinded by the
Father of Lies as to accomplish the most awful predictions of the
Scriptures of Truth, which describe those who accomplished them
as identifying themselves with men who give heed to Lying
Spirits, and have their consciences seared by a hot iron.
— ἀπέχεσθαι βρωμάτων] to abstain from meats. The word
‘commanding’ to be supplied from κωλνόντων. Theophyl.
Cp. Winer, § 62, 2, p. 588. A prophecy preparing the world for
the Heresy of the Manichseans, who forbad the use of meats, as
created by the Evil One (Cyril Hieros. Catech. 63); and of the
Severians (Epiphan. Her. 45); and before them all, of the
Ebionites (Epiphan. Her. 30).
Observe the beauty of the connexion of this declaration
with what had preceded—a connexion which is in some degree
marred by the breaking off of the argument by the abrupt
termination of the Third Chapter.
The Heresy of commanding to abstain from meats, is here
condemned, because, like that of forbidding to marry, it had a
direct tendency to subvert the ‘great Mystery of Godliness’ con-
tained in
(1) the doctrine of the Incarnation, and
(2) the doctrine consequent on the Incarnation—that of
Universal Redemption.
(1) Consider it first with regard to the Incarnation. If, as
these false teachers affirmed, adopting the dualistic theory (against
which God Himself had delivered a solemn protest by Isaiah,
xlv. 7), the Flesh was created by the Evil Principle; and if,
therefore, it was necessary to abstain from meats, as polluted and
unclean, then it would follow, that God could not have taken
haman flesh, and united it for ever to the Godhead.
(2) Consider it also with regard to the kindred doctrine of
Universal Redemption.
Christ, by His Incarnation, becoming the Second Adam, re-
covered for us the free wse of all the creatures of God, and
recovered for them their original benediction which they had
received from God. :
See Bp. Sanderson’s Sermon on this text (Vol. iii. p. 144—
211), and the remarks above in the notes in the present volume
on 1 Cor. iii. 22, and 1 Cor. vi. 12, which may serve for a com-
ment on this and the following verse ; and see below, on v. 5.
All that the Apostle here says will thus be seen to grow out
by a natural sequence from what he has before declared concern-
ing ‘the great Mystery of Godliness,’ ‘God manifested in the
flesh.”
4. οὐδὲν ἀπόβλητον] nothing is to be rejected. ““ Meminimus
gratiam nos debere Domino Creatori. Nullum fructum operum
Ejus repudiamus. Plané temperamus, ne ultra modum aut per-
peram utamur.”” Tertullian (Apol. 42).
A warning against those who take, or would impose, Vows
of total abstinence from any of God's creatures. Such vows are
an insult to God the Creator, God the Redeemer, and God the
Sanctifier. See notes above on 1 Cor. iii. 22; vi. 12; viii. 13.
Rom. xiv. 21; and cp. Theodoret here.
δ. ἁγιάζεται διὰ λόγον Θεοῦ] it is sanctified by the Word of
God. It is sanctified in various ways,—
(1) by the Word of God in Creation, when He blessed the
creatures, and sanctified them to the use of man, and when He
blessed man, and gave him dominion over them. (Gen. i. 22. 28.
Cp. Gen. ix. 3. Ps. viii. 6.)
(2) by the Word of God in Redemption, when He abolished
the difference between clean and unclean meats ; and said, What
God hath cleansed, that call not thou common (Acts x. 15),
words which were true in a literal sense as to meats, as well as in
8 figurative sense as to men. See Rom. xiv. 17—20. And thus
the effect of the original Benediction (λόγος Θεοῦ, His εὐλογία)
pronounced at the Creation of Adam, was restored to Mankind
in Christ. See 1 Cor. iii. 22. And this Divine Benediction it
is, this λόγος Θεοῦ, which gives us the free and joyful use of
them, and makes them nutritive and comfortable to us, for man
liveth not by bread alone, but by every word that proceedeth out
of the mouth of God. (Deut. viii. 3. Matt. iv. 4.) It is not the
creature itself which nourishes us, but it is God's benediction on
the creature which makes it serviceable to the use of all, and
eanctifies it to the use of the faithful,
St. Paul uses the t tense, ἁγιάζεται, because the
original Benediction of God on the Creatures, and on Man as
their Lord, takes effect foties quoties, and is applied effectually in
every Christian meal by means of ἔντευξις, or Invocation. See
next note.
(3) In a still more recondite sense, a sense which may have
been present to the mind of the Holy Ghost, inspiring the
Apostle, a sense which has a special connexion with the Doctrine
of the Incarnation, of which He is here treating, and a sense
also which would have a peculiar propriety in this Epistle to the
Bishop of Ephesus, which was afterwards to be the residence of
St. John, and the place where he wrote his Gospel, Every crea-
ture iz sanctified by the Word of God, even by the Incarnate
Worn, Who, by His Incarnation, hallowed man, the recipient of
the Creatures, and hallowed the creatures for man’s use. Sea
v. 4.
That a word, as well as a prophecy, may have a manifold
and a germinant meaning in Holy Writ (such is its fulness and
fruitfulness), is a truth which has been too much forgotten by
modern Exegesis; and that the Name “ The Word of God"i
applied by St. John to Christ, and by no other writer of Holy
Scripture, is a proposition which has been too readily accepted.
See Heb. iv. 12, and Titus i. 3. And it is worthy of remark that
the Holy Spirit, speaking by δέ. Paul in his Epistles to the
Church of Ephesus, and to Timothy its Bishop, dwells specially
on those Doctrines which concern the Divinity and Incarnation
of Christ, and which the same Spirit asserted and maintained in
all their fulness by the teaching of that Apostle who lived and
died at Ephesus, namely, δέ. John. See above, p. 277, and on
Acts xx. 32.
— ἐντεύξεως} prayer, invocation. See 1 Tim. ii. 1. Thus
it appears that in every rightly framed ‘Grace before meat,”
there are three things contained, viz.
Ist. A thankful reference to the original Benediction pro-
nounced by God the Creator on the Creatures, and to the
primeval grant of Dominion over them, made to Man as their
Lord
2ndly. A Thankful reference to the reiteration of that Bene-
diction, and to the restoration of that Dominion, by God the
Redeem
er.
3rdly. Prayer to God, that He would send His Blessing on
the creatures provided by Him for Man; and that He would
sanctify them to the use of those who partake of them, and
would sanctify those who partake of them, to His Service.
6. διάκονος: An appropriate word in this discourse concerning
the Tables of Christians, which were attended by the ministry of
those whose office was instituted for the very purpose of δια-
κονεῖν τραπέζαις. (Acts vi. 2.)
— ἐντρεφόμενος] inwardly nourished with the words of faith—
another appropriate word, intimating that the bodily nourishment
derivable from the creature is of no avail without that inner sus-
tenance of faith in the Creator and Redeemer, which is the diet of
the soul.
7. βεβήλους καὶ ypadSes μύθου"] profane and old wives’
Sables. Such were the legends of Judaism (Chrys., Theodoret,
Theoph.), of which abundant examples may be seen in the
Cabala of the Talmud (cp. Hottinger, Thesaur. Philol. p. 434—
449), and by which the worship and religious offices of the Jews
were corrupted, and especially by the introduction of the worship
of Angels as Mediators (see on Col. ii. 18), undermining the
foundations of that εὐσέβεια, which consists mainly in the adora-
tion of the One God, and of the One Dfediator between God and
Man. See ii. 5.
This Warning also has a natural connexion with what pre-
cedes, and has a prophetic application to later times, especially to
the practice of that portion of Christendom, which withholds the
use of the Holy Scriptures, in the vernacular tongue, from the
people, and instead of satisfying their hungry souls with the
Bread of Life, feeds them with the unwholesome husks of legen-
dary fables.
— παραιτοῦ] (1) properly ‘ deprecate,’ ‘ask off. See Acts
xxv. 11]. Heb. xii. 19.
(2) as here, decline, shun, refuse, reject, renounce. Cp.
2 Tim. ii. 23. Tit. iii. 10. Heb. xii. 25.
1 TIMOTHY IV. 8—16. V. 1, 2.
τὸν πρὸς εὐσέβειαν" ὃ "ἡ γὰρ σωματικὴ γνμνασία πρὸς ὀλίγον ἐστὶν ὠφέλιμος’
εἰς τοῦτο γὰρ καὶ κοπιῶμεν
15 Ταῦτα μελέτα, ἐν τούτοις ἴσθι ἵνα
16 ™*Eexe σεαυτῷ, καὶ τῇ διδασκαλίᾳ ἐπί-
g Col. 2. 28.
ch, 6. 6. a a \
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dd Sy: 1 Παράγγελλε ταῦτα καὶ δ[δ
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1 Pet. 5. 8. Ἕως ἔρχομαι, πρόσεχε τῇ ἀναγνώσει, τῇ παρακλήσει, τῇ διδασκαλίᾳ.
acts. 6. 14 1 Μὴ ἀμέλει τοῦ ἐν σοὶ χαρίσματος, ὃ ἐδόθη σοι, διὰ προφητείας, μετὰ ἐπι-
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a Lev. 19. 32 V. 1" Πρεσβυτέρῳ μὴ ἐπιπλήξῃς, ἀλλὰ παρακάλει ὡς πατέρα' νεωτέρους, ὡς
Gal. 2. 11—14.
ἀδελφοὺς, 2 πρεσβυτέρας, ὡς μητέρας, νεωτέρας, ὡς ἀδελφὰς ἐν πάσῃ ἁγνείᾳ.
— Γύμναζε δὲ σεαυτὸν π. εὐ. but exercise thyself unto God-
siness. He had spoken of spiritual food, derived from the words
of faith (v. 6); he now speaks of the need of spiritwal exercise
ag Prayer and Fasting) for the preservation of spiritual
th.
The word by which he describes these exercises, γυμνάζω,
shows that the spiritual exercises are to be regular, and that they
require effort, and suppose spiritual mortification and wrestling.
The Apostle compares the Christian Life to training in a ghostly
Gymnasium. Cp. 1 Cor. ix. 24, where he compares its religious
exercises to those of an athlete; and says (v. 27), ὑπωπιάζω
μοῦ τὸ σῶμα, I beat under my own body (μοῦ emphatic), not the
body of another, as this world’s athletes do; I contund mysel/,
my own flesh, as my enemy.
8. σωματικὴ γυμνασία] gymnastic exercise of the body is
profitable for little—for little time and for little benefit.
This expression is to be explained by reference to the use of
gymnastic exercises for the training of the young to a vigorous
habit of body, and also to the training of the Wrestlers and
Runners for prizes, in the Games of Heathen Antiquity, and also
to the regular gymnastic exercises which were a part of the
habitual regimen of the daily life of the higher class of the Ro-
mans. See Bentley on Horat. Sat. i. 6. 126, “fugio campum
lusumque trigonem ;”’ and Martial’s description of the Roman
Day, “ sufficit in nonam nitidis octava Palestris” (Epig. iv. 8. δ).
The Romans had their hour (the eighth hour) for bodily gym-
nastics; so ought the Christian to have bis appointed hours for
spiritual exercises.
What the Apostle means, therefore, is, that the Children of
light should learn a lesson from the children of this world, who
exercise themselves in physical gymnastics for the acquisition of
the precarious health of this life, and for the attainment of ephe-
meral prizes on earth; and should take similar care to exercise them-
selves in the spiritual discipline of Prayer and Self-mortification,
with a view not only to the promises of this life’s joys, which wait
apon Piety, but much more to spiritual and eternal health and
ictory.
The great Apostle of the Gentiles, the unwearied .Athlete
of the Gospel, the Xystarches of the Christian Palestra, sends
these directions to Timothy, as the spiritual Gymonasiarch of
Ephesus, in order that he may train himself and his people to
receive the imperishable crown of glory from the hands of the
Divine Agonothetes at the Great Day.
10. κοπιῶμεν} we labour—in our Christian gymnastics,
— σωτὴρ πάντων) See ii. 4. God is the Saviour of all men
in will, and He is the Saviour of ald who Jelieve, not only in will,
but in effect. See above, Introduction to the Epistle to the
Romans, p. 194, and on Rom. viii. 33.
12. Μηδεὶς σοῦ τ. ν. καταφρονείτω) Cp. the words in 1 Cor.
xvi. 11, written from Ephesus, concerning Timothy.
— σοῦ τῆς vedrnros}] Cp. the position of the pronoun in
Col. iv. 18. Elz. adds ἐν πνεύματι after ἐν ἀγάπῃ.
18. Ἕως ἔρχομαι] The present tense indicative seems to
denote that the Apostle is on the point of setting out to come to
Timothy. See iii. 14. Cp. Luke xix. 18, ἕως ἔρχομαι, and John
— πρόσεχε τῇ ἀναγνώσει) give attendance to reading, not
only to the public reading of the Holy Scriptures, of the Law,
and the Prophets (Acts xiii. 15. 2 Cor. iii. 14), and of portions of
the New Testament (see 1 Thess. v. 27), but also to private study
(ep. Chrys., Theodoret), as appointed means of stirring up epiritual
grace. See below on 2 Tim. iv. 13.
14. διὰ προφητεία] The gift of the Holy Spirit was bestowed
on Timothy by means of the Prophecy by which the Spirit spake,
and which pointed him out for Ordination, and with the laying on
of the hands of the Presbyters, who had heen already constituted
by St. Paul in the principal cities of Asia (Acts xiv. 23; xx. 17),
and who joined with the Apostle in ordaining him. (2 Tim. i. 6;
cp. 1 Tim. i. 18.)
It is not improbable that they by whose ministry the Holy
Spirit delivered the prophecy were themselves Presbyters, who
took part in the Ordination of Timothy. Cp. Acts xiii. 2.
‘We have evidence here of the means used by the Holy Ghost
for the Ordination of Timothy, who was a Chief Pastor of the
Church.
It has been said by some ancient Expositors (Chrys.,
Theophyl.) that the Πρεσβυτέρμιον here mentioned was composed
of Bishops, ‘because Presbytere would not have ordained a
Bishop.”
But it may be observed—
(1) That it is not certain that St. Paul is referring to the
Ordination of Timothy to the Episcopate. He may be speaking
of his Ordination to the Priesthood at Lystra. Cp. Ellicott.
(2) Next, even if he is speaking of Timothy’s Ordination to
the Episcopate, then it is to be observed, that in Timothy’s Ordi-
nation, as in St. Paul’s own Ordination, the Hoty Gnost Him-
self spoke by the Prophecy here mentioned, and that He pointed
Timothy out for Ordination ; and therefore it was the Holy Ghost
Himself, Who, by the ministry of Prophecy, of the Presbytery,
and of the Apostle St. Paul, ordained Timothy.
We are tied to the use of the means which the Holy Ghost
has sanctioned. But the Holy Ghost ie not restrained to the use
of any means, but has sovereign Power to act, either by means or
without means, according to His own Divine Will. And He
proves His own Sovereign Authority by certain extraordinary
Exceptions, and thereby gives Divine sanction to the Rules insti-
tuted by Him, and obliges us to conform to them.
Therefore the operations of the Holy Spirit in this Ordi-
nation, where He vouchsafed a supernatural intervention, cannot
afford any precedent for contravening, disparaging, or dispensing
with the use of those ordi means which have received
the sanction of the Holy Ghost Himself, whose Divine Presence
and perpetual indwelling bas been assured to the Church by
Christ Himself (John xiv. 16), and Who speaks and acts in the
consent and by the practice of the Universal Church of Christ
from primitive times in the ordination and consecration of her
Chief Pastors. :
Cp. the remarks above on the extraordinary case of Cornelius
receiving the Holy Ghost before he was admitted to the Sacra.
ment of Baptism. (Acts x. 47.)
Cu. V. 1. MpecBurépy] An elder. Not ‘a presbyter’ here,
but any one advanced in years. (Theoph.) The use of this word
in this sense, in this Epistle, where so much is said of Ecclesias-
tical persons, may serve to remind the reader that the term
Presbyter, applied in it to a minister of the Church (as in this
1 TIMOTHY V. 3—8.
ὃ Χήρας τίμα τὰς ὄντως χήρας. 4" Εἰ δέ τις χήρα τέκνα ἢ ἔκγονα ἔχει,
441
Ὁ Matt. 15. 4—6,
Mark 7. 10, 13.
μανθανέτωσαν πρῶτον τὸν ἴδιον οἶκον εὐσεβεῖν, καὶ ἀμοιβὰς ἀποδιδόναι τοῖς Erb. 6.1, 3.
προγόνοις" τοῦτο γάρ ἐστιν ἀποδεκτὸν ἐνώπιον τοῦ Θεοῦ. ὅ “Ἢ δὲ ὄντως χήρα e Luke 2. 36,37
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τῶν οἰκείων οὗ προνοεῖ, τὴν πίστιν ἤρνηται, καὶ ἔστιν ἀπίστου χείρων.
chapter, v. 17), is one which teaches the duty of reverence to
him on the part of his flock; whereas the term Episcopus de-
scribes Ais duties of spiritual superintendence, and pastoral vigi-
lance, toward those who are committed to his care.
8. Xfpas τίμα] Honour widows, if they are widows indeed,
such as are described (in v. 5) as left solitary in the world, with-
out any children or grandchildren, and can devote themselves
entirely to the service of God, without neglecting (under pretence
of piety) any duty to those of their own kindred. Honour such
widows as these, for they are widows indeed.
Honour them by admitting them into the honourable class
of Widows, enrolled by the Church, and making profession of
‘Widowhood, and of devotion to the service of Christ.
Honour them, if need be, by providing a competent main-
tenance (τιμὴν, see v. 17) for them (Chrys., Theodoret, and Je-
rome on Matt. xv. 4), if they have no relatives, who ought to
support them, and if they are above a certain age (v. 9).
Timothy was Bishop of Ephesus, the Metropolis of Asia; and
the Widows here spoken of by St. Paul, were poor aged women
(see Jerome, ad Jovinian. i. Vol. ii. p. 263), such as, in those
times, on account of the services they were accustomed to perform
to the Saints, were maintained out of the contributions of the
Church and the common stock .. . that so there might be no
cause at Ephesus of such complaint as had been made by the
Grecians at Jerusalem, that their widows were neglected in the
daily ministration. (Acts vi. 1; and compare Acts ix. 39. 41, con-
cerning the Widows at Joppa.) See By. Sanderson, i. p. 58, and
ii, p. 186.
᾿ On the condition and duties of the χῆραι, or Widows of the
Church, see Jgnat. Smyrn. 6. Polycarp, 6. Const. Apost. viii.
25. Cornelius (Bishop of Rome, a.p. 250), in Eusedb. vi. 43,
mentions, as existing in the Church of Rome, χήρας σὺν θλιβο-
μένοις (see v. 10) more than 1500 in number. Cp. Bingham,
VII. iv. 7; and on their election also to the office of Deaconesses,
ibid. 11. rxii., and Suicer in v. Διακόνισσα; and Blunt, Church
History, p. 29. On this verse, see also Jerome, Epist. iv. p. 729,
ad Matrem et Filiam.
4. ἔκγονα) grandchildren, τέκνα τέκνων (Hesych.); used by
LXX in that sense, Deut. xxix. 10. Isa. xlviii. 19, and by other
Writers cited by Wetstein.
— μανθανέτωσαν] i.e. let such Widows learn. Some Expo-
sitors understand St. Paul to mean, “‘ let the children and grand-
children learn.”’
But the former interpretation seems to be far preferable,
(1) Because the Apostle is here speaking of the duties of
Widows, and not of their Children or Grandchildren.
(2) Because, also, he says below, v. 16, “ If any Christian
have widows, let him maintain them.” And he therefore does
not inculcate that duty here; if he had done so, he would not
have repeated the precept there.
(3) He applies the word μανθάνω to Widows below, ov. 18,
and so here. Cp. the use of μανθάνω, ii. 11; v. 13, and 2 Tim.
iii. 7.
(4) The plural verb μανθανέτωσαν is used, because the pro-
position is a general one; and the plural nominative χῆραι,
‘Widows,’ is to be inferred from the collective words τις χήρα.
And so Winer, § 67, p. 556, and Huther; and see the similar
structure above in ii. 15.
᾿ The words of the Apostle may therefore be psraphrased
thus :—
If a Widow have children or grandchildren, let such Widows
learn first to show piety towards their own household. Almighty
God will accept such piety from them as piety towards His own
House, the Church (iii. 15). And let them learn thus to requite
their own Progenitors. Observe, the word used here is not
Parents, but Progenitors, 8 word carrying their thoughts and af-
fections far back to former Ages. Do not let them suppose that
they have no duty fo their own Parents and Grandparents, and
even to their distant Progenitors, because those Ancestors are
dead. The Fifth Commandment cannot be cancelled by death ;
it. is one of perpetual obligation. They owe a duty of gratitude to
the departed, and they ought to show it by affection to their pos-
Vou. 11.-- Part II.
Acts 26. 7.
Eph. 6. 18.
Εἰ δέ τις τῶν ἰδίων καὶ μάλιστα a tes.
δ8. 7.
2 Tim. 3. δ.
Tit. 1. 16.
terity. This is acceptable to the Heavenly Parent of all. God
will requite such service as done to Himself, and will reward it
accordingly.
This interpretation is confirmed by Theodoret, Chrys., and
Primasius. And Augustine, referring to this passage, says, that
such a Widow was his own mother, Monica, who was the wife of
one husband, and requited her parents by governing her own
house with piety. Confess. ix. 9. A Lapide.
There is a peculiar propriety also in the precept Honour
widows, as compared with the fifth commandment, Honour thy
Sather and thy mother (Eph. vi. 2). Honour those widows who
are widows indeed. Be to them a son; and let Widows who have
children or grandchildren honour their own Parents and Pro-
genitors by cherishing their Posterity.
It is to be regretted, that so natural and so easy an Expo-
sition of the Apostle’s words, one which opens so clear, beautiful,
and extensive a view of the Christian duty of reverential love and
gratitude to the Departed, and shows that in the Church of Christ
all successive Generations, being incorporated in the Incarnate
Word, Who is Everliving, partake of His Immortality, and are
bound together, each to each, by sacred bands of dutiful affection
and natural piety, should be censured by some Expositors as
forced and extravagant! . . All true love of the Present, and of
the Future, is grounded on gratitude and reverence for the Past.
After ἐστι Elz. has καλὸν καὶ, which is not supported by the
best authorities here. Cp. above, ii. 3.
δ. μεμονωμένη] having been made desolate; i.e. not only
without husband, but who has no children or grandchildren.
Such a widow is a widow indeed ; her eye is fixed, and her
hand leans, upon God, and upon Him alone.
This assertion confirms the Exposition just given of v. 4.
Those ofher widows, who have children and grandchildren, ought
to please God by taking care of them. That is their first duty;
let them learn that duty first of all, says the Apostle. And such
Widows ought to be supported by their own relatives (v. 16), and
not by the Church.
— προσμένει ταῖς δεήσεσι) she continually attends on the
prayers and on the supplications, pee the public prayers
of the Church. (See ii. 1.) She has an intercessory office. Cp.
the striking words of S. Polycarp, 4, concerning the Widows,
where he speaks of them as interceding continually for all men,
and being like a holy Altar at which sacrifices of prayer and
praise are offered to God: χήρας. .. ἐντυγχανούσας ἀδια-
λείπτως περὶ πάντων, γινωσκούσας ὅτι εἰσὶ θυσιαστήριον
Θεοῦ.
Such Widows may, in the eyes of men, seem to be desolate,
but it is not so; they trust in God, and in Him alone, and therefore
they are not alone. But other Women too often trust mainly on
some earthly stay; and therefore those Widows, though they may
seem desolate, are in fact stronger than other Women; for they
have a stronger stay.
The Church herself, the Spouse of Christ, while She is in
this Vale of tears, is a Widow; She appears to be left alone
in this world; She trusts in God, and in Him alone. She is
a Widow indeed, and therefore She is strong indeed. See
oe in Ps. cxxxi.
. ‘H σπαταλῶσα) She that liveth in pleasure. St. Paul is
here considering the case of wealthier widows; σπαταλᾷ = τρυφῷ,
Hesych. James v. 5, ἐτρυφήσατε καὶ ἑἐσκαταλήσατε.
The word σπκαταλᾶν properly signifies a careless and lavish
taste of time and money squandered in self-indulgence. Cp.
Aristoph. Neb. 56, ὦ γύναι λίαν owadGs.
Goa τέθνηκε] being alive she ie dead. “ Quod de vidui
deliciosé dixit Apostolus, etiam de animé, si Deum suum ami-
serit, dici potest, vivens mortua est.” Augustine (1 Joann. 47).
Cp. Rev. iii. 1.
These wealthier widows, of whom the Apostle here
are condemned for lavishing their money and their time on them-
selves in luxury and dissipation, instead of providing for others.
See the next verse.
8. El δέ ris—rav οἰκείων) If any one, and here particularly,
if a Widow wastes her means and her time idly and luxuriously,
81
442
1 TIMOTHY V. 9—13.
9 Χήρα καταλεγέσθω μὴ ἔλαττον ἐτῶν ἑξήκοντα γεγονυῖα, ἑνὸς ἀνδρὸς γυνὴ,
ε hee 18. 4.
& 19. 2.
Luke 7. 38, 44.
1 Pet. 4.9.
10° &y ἔργοις καλοῖς paptupoupern, εἰ ἐτεκνοτρόφησεν, εἰ ἐξενοδόχησεν, εἰ ἁγίων
πόδας ἔνιψεν, εἰ θλιβομένοις ἐπήρκεσεν, εἰ παντὶ ἔργῳ ἀγαθῷ ἐπηκολούθησε.
ll N , δὲ , a 9 AY , A A
ewrepas ὃὲ χήρας παραιτοῦ ὅταν yap καταστρηνιάσωσι Tov Χριστοῦ,
f Tit. 2. 3.
γαμεῖν θέλουσιν, 13 ἔχουσαι κρῖμα, ὅτι THY πρώτην πίστιν ἠθέτησαν. 13 Ἅμα
and does not take care of her own children or grandchildren (see
above, v. 4), she has denied the faith, and is worse than a
heathen. (1 Cor. xiv. 22.) Cp. the use of πιστὸς = ἃ Christian,
e. 16.
Doubtless, this is a general proposition applicable to all, and
is to be understood as such. But here, as the context shows, it
is specially applied to Widows. So Theodoret. Cp. v. 4, where
the Apostle propounds a general proposition, growing out, in a
similar manner, of a particular case.
9.] The Apostle now proceeds to speak of those who may be
admitted by Timothy, as Bishop of Ephesus, into the Church’s
Roll (xarddoyos) of Widows, and may be allowed to make pro-
Session of Widowhood, and of devotion to the service of God.
Cp. Hooker, V. Ixxviii. 11.
— γεγονυῖα] To be construed with μὴ ἔλαττον é. é., ‘non
minus sexaginta annos rata.’
— ἑνὸς ἀνδρὸς γυνή] the Wife of one husband. Even the
Heathen showed for Univire. Horat. Od. iii. 14. 5,
“ Unico gaudens mulier marito Prodeat.’”’ Servius (ad Virg.
#n. 111), “Flaminicam nonnisi unum maritum habere licet.”’
Tertullian saya (ad Uxor. i. 7), ““ Sacerdotium viduitatis cele-
bratum est apud Nationes. Disciplina Ecclesie, et prescriptio
Apostoli Viduam adlegi in Ordinalionem (al. ordinem) nisi uni-
viram non concedit.” And Tertullian says (de Veland. Virg. 9),
“Ad quam sedem, preter annos sexaginta, non tantum univire,
id est nupte aliquando, eliguntur, sed et matres, et educatrices
filiorum.”’ See above on iii. 2.
10. εἰ ἐτεκνοτρόφησεν) if she nursed children, i.e. her own.
See 1 Thess. ii. 7.
11, παραιτοῦ] decline, refuse (see iv. 7); do not admit them
on the roll of the Widows of the Church, referred to in συ. 9.
Primasius.
— ὅταν γὰρ καταστρηνιάσωσι τοῦ Χριστοῦ] for when they
(younger Widows) have waxed wanton against Christ, to Whom
the Widows of the Church are supposed to make profession of
entire devotion when admitted on the Roll of the Widows. See
v. 5, and Tertullian as quoted on v. 9.
The word στρηνιᾶν, to run riot, is explained by ἀτακτεῖν
(Suidas), and by ὑβρίζειν διὰ τὸν πλοῦτον (Hesych.), and is con-
nected with the Lat. strenuus, Engl. strain, and indicates that full
habit of body, which is shown by wantonness and excess, as it
were, like the lusty restiveness of animals, who strain against the
rein, and wax fat, and kick. (Deut. xxxii. 15.) Cp. Rev. xviii. 7.
9, ἐδόξασε καὶ ἐστρηνίασε, πορνεύσαντες καὶ στρηνιάσαντες.
So these younger Widows, when nourished by the alms of the
Church, will use the strength which they thence derive against
Him Who gives it; they will become impatient of restraint, and
will not bear the yoke of Christ; and are not therefore to be in-
vited, or allowed, to make profession of Widowhood, nor to be
admitted into the roll of the Widows of the Church, lest they
fall into a enare, and incur condemnation by contracting a second
marriage, and by renouncing their pledges to Him. Theodoret.
12. ἔχουσαι κρῖμα, κιτ.λ.} having condemnation. These words
are explained by Tertullian (de Monog. -13) by reference to the
profession of undivided devotion to Christ, which Widows of the
Church made on their admission to the roll of Widowhood, and
which they cancel by the subsequent act of their will (θέλημα)
resolving on a second marriage. ‘ Juvencule viduse (says Jer-
éullian) in viduitate deprehensee, et aliquamdit affectate, nubere
volunt, Aabentes judicium gudd primam fidem resciderunt : iam
videlicet ἃ qua in viduitate invente, et professe eam, non perse-
verant. Propter quod vult eas nubere, ne primam fidem suscepte
viduitatia postea rescindant.” And so Theodoret and Chrys.,
who says that Widows indeed are, as it were, ‘betrothed to
Christ.” And Augustine (de bono Viduitatis, 11), ‘‘ Irritam fe-
cerunt fidem, qué priiis voverant quod perseverantid implere no-
luerunt ;” and de sanct& Virginitate, 34, ‘In eo, quad primd
yoverant, non steterunt ;” and in Ps. 75, ‘“‘ Voverunt et non red-
diderunt.”
The words ἔχουσαι κρῖμα, ὅτι are interpreted by most of the
Fathers, Greek and Latin, ‘ having condemnation because.’ And
80 κρῖμα is used Matt. xxiii. 13, Mark xii. 40, Luke xx. 47, and
in this Epistle, iii. 6. And so Calvin, Beza, Erasmus, Luther,
and the Authorized Version.
The pleage which they made to Christ is called πρώτη πίστις,
their first pledge, in regard to the subsequent promise which they
make by marriage to another husband.
Some learned Romanist Expositors here (e. g. Cornelius
a Lapide) lay great stress on these words of St. Paul, as the
groundwork of an argument that the Apostle would have ap-
proved, and by implication recommends, Vows of Celibacy. On
this it may be observed—
(1) That it is true the Apostle supposes the Widows of the
Church, who are here described, to make a profession of Widow-
hood on their admission to their Ecclesiastical state as Widows.
(2) He also says, that they who marry q/ter that profession
are guilty of breaking their plighted troth to Christ.
(3) But it is also to be remarked, that St. Paul expressly
commands Timothy not to admit any one into the class of Widows
before sixty years of age (v. 9).
(4) And he states, as the reason of this prohibition, that
younger widows, if they are admitted, may wax wanton against
Christ, and desire to marry, and incur condemnation by violating
their pledge of Widowhood.
δ) It is therefore evident, that St. Paul would not have
permitted persons of tender years to fake a vow of celibacy; and
he would not have allowed Timothy to impose such vows. He
would have censured those persons as guilty of a heinous sin, who
abuse their spiritual influence and pastoral authority in order to
entangle young, inexperienced, and enthusiastic women in such
vows, and allure them into a Cloister, under plea of espousing
them to Christ; and so expose them to the peril of the condem-
nation, which they incur if they afterwards desire to marry, and
break their engagement to Him.
(6) It has been alleged by some, that St. Paul’s argument
here concerns only younger Widows, who, having experienced the
joys and comforts of a married life, are to be dealt with in a dif-
ferent way on that account; and that his cautions and prohibitions
are not to be extended to the case of other younger tcomen who
have never been married, and are ready to devote themselves to
the service of Christ and His Church, and to take a vow of
celibacy.
7) But to this it may be said, that in verse 14 he says
νεωτέρας, younger women, and not τὰς νεωτέρας, the younger
widows. See note there.
(8) Next, the Apostle had already considered the case of
such younger women, who were desirous of devoting themselves
to the service of Christ and of His Church, and who were recog-
nized by the Church as such, and who were, in fact, the Deacon-
eases already mentioned by St. Paul, and concerning whom he had
given precepts in chapter iii. 11 (where see note) in connexion
with the office of Deacons.
(9) He does not say that these Deaconesses are to be re-
quired, invited, or permitted to take a vow of celibacy.
He says nothing on this head ; but he enables others to infer
his mind in this respect, as to the Deaconesses, from what be says
as to the Deacons.
The Deacons are described as husbands of one wife, ruling
their children and their own houses well (v.12). St. Paul would -
not receive to the Diaconate those who have been married more
than once. He does not, indeed, require marriage, but he does
not impose celibacy.
This is his rule for young men who are to be ordained to the
Diaconate.
‘We may thence gather, what his judgment was with regard to
young women who are candidates for the office of Deaconess in
the Church. He would not allow them to make a vow of celi-
bacy, and he would not permit any to impose such a vow upon
them.
Some reasons have been stated above for believing that
Priscilla, the wife of Aquila, was a Deaconess of the Church. See
on Acts xviii. 18.
One of the functions of Deaconesses would probably be to
be assistants to the Presbyters in the Baptism of Women; and
married women or Widows would be most eligible for ¢Ais function
of the Deaconess; while unmarried women would be preferable
for other duties of the same office of Deaconess.
On the whole, on reviewing what the Apostle has said on the
subject of Widows and Deaconesses,
1 TIMOTHY V. 14—16.
443
δὲ καὶ ἀργαὶ μανθάνουσι περιερχόμεναι τὰς οἰκίας, οὐ μόνον δὲ ἀργαὶ, ἀλλὰ καὶ
φλύαροι καὶ περίεργοι, λαλοῦσαι τὰ μὴ δέοντα.
4 © Βούλομαι οὖν νεωτέρας γαμεῖν, τεκνογονεῖν, οἰκοδεσποτεῖν, μηδεμίαν ε1 τον. 1.9.
> ὃν διδό κι , oni ran 2 , 3 , eb. 18. 4.
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> , a an
ὀπίσω τοῦ Σατανᾶ.
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Εἴ τις πιστὸς ἢ πιστὴ ἔχει χήρας, ἐπαρκείτω αὐταῖς, καὶ μὴ βαρείσθω ἡ κ νει. 5.
3 » 9 a FF. » iy
ἐκκλησία, ἵνα ταῖς ὄντως χήραις ἐπαρκέσῃ.
(1) We are led to admire the divine wisdom and foresight
by which he was enabled to thread his way through its intricacies,
and to provide cautions against the evils which afterwards arose
in the Church in connexion with it; and to prescribe rules for
her guidance in this important and difficult matter in succeeding
generations. He has here supplied her with a solution of the
difficulties which atterwards presented themselves.
(2) We may also be permitted to cherish a hope, that these
Apostolic counsels may hereafter bear more abundant fruit than
is now the case;
The offices of the Deaconess and of the Widow are here
commended by the Holy Spirit to the reverent regard and affec-
tionate use of the Church.
It is much to be regretted, that these offices have fallen
almost into desuetude, by reason of the human corruptions by
which the divine counsels of the Apostle have been marred, espe-
cially from the imposition of vows of celibacy. The abuses by
which these offices have been blemished, have entailed on the
Church a forfeiture of the benefits derivable from the offices
themselves.
(3) But it is the part of true Reformation, to separate the
abuses of things, from the things themselves that are abused. And
it would be a blessed work of Christian Charity, to restore the
offices of Widow and Deaconess in the Church to their primitive
simplicity ; and so to engage the affections and sympathies, and
to exercise the quiet piety and devout zeal of Christian women,
old and young, in the service of Christ, in a regular and orderly
manner, under the guidance of lawful Authority, and with its
commission and benediction, according to the Apostolic model
prescribed by the Holy Ghost.
18.“Αμα δὲ καὶ ἀργαὶ μανθάνουσι] Moreover also being idle they
are learners, running about from house to house. Here is an
example of an oxymoron,—a common figure of speech with
St. Paul. See on Rom. xii. 11.
These Widows profess to be learners in the school of Christ,
which is a school of diligence and fruitfalness, and yet they are
ἀργαὶ, idle and unprofitable, whereas the true Widow learns by
labour, and is fruitful in good works. They profess to be learn-
ing their calling as Widows of the Church, in His service; bat
their life is a contradiction to their profession.
The emphasis is on the word μανθάνουσι;,---[Β ΕΥ̓ are learners
and yet idle, and nothing but /earners, and never taught. Idle-
ness is their learning. Their scholarship is folly. Their industry
is thriftless bustle and silly talk.
Many learned Interpreters render these words, ‘they learn
to be idle ;” and the construction is defended by Winer, § 45,
p- 311, from Plato, Euthyd. 276, of ἀμαθεῖς ἄρα σοφοὶ pavéd-
νουσι.
Bat it can hardly be said that they could /earn to be idle ;
ar were idle, and showed their idleness by what they did and
sai
The word μανθάνω is often put absolutely in the New Testa-
ment. Thus Matt. xi. 29, μάθετε dx’ ἐμοῦ. 2 Tim. iii. 14,
ἔμαθες, and is used in a similar sense in this Epistle, ii. 11, γυνὴ
ἂν ἡσυχίᾳ μανθανέτω, ‘let a woman be a learner in quietness
and by quietness;’ the very opposite of what is predicated of
these widows who are idle, and yet always running about from
house to house, doing nothing, and prating much (φλύαροι) ; not
working (ἀργαὶ, depyol), and yet wepl-epyo:, meddlers, busy-
pa Cp. 2 Thess. iii. 11, μηδὲν ἐργαζομένους ἀλλὰ wepiepya-
μενοι.
The Christian Widow, says the Apostle, ought to be a
learner of piety (μανθανέτω εὐσεβεῖν, v. 4); but these are silly
women, ever learning (πάντοτε μανθάνουσα!), but never coming
to the knowledge of the truth. 2 Tim. iii. 7.
— φλύαροι)] 3John 10, λόγοις πονηροῖς φλυαρῶν ἡμᾶς. The
word is explained by ληρῶν and μωρολογῶν in Hesych.
14. vewrdpas] younger women generally, and younger widows
particularly.
This is a general proposition arising from the icular case
under consideration (as in συ. 7), and is connected Belg pre-
cedes by οὖν.
This proposition is to be compared with what St. Paul says,
1 Cor. vii. 8, 9. 26. 29, θέλω δὲ πάντας ἀνθρώπους εἶναι ὡς καὶ
ἐμαυτὸν .... λέγω δὲ τοῖς ἀγάμοις καὶ ταῖς χήραις, καλὸν αὐτοῖς
ἐστὶν ἐὰν μείνωσιν ὡς κἀγώ.
But How, it may be asked, is that expression of the Apostle’s
will (θέλημα), that all were, like himself, unmarried, and his de-
claration there that it ia good for them so to remain, consistent
with what he says here, βούλομαι νεωτέρας γαμεῖν, I desire that
younger women should marry 7
The answer to this question seems to be,—
(1) In the former case, the Apostle uses the word θέλω, in
the latter he says βούλομαι. .
(2) These two words have different significations. The
words θέλω, θέλημα, express his own inner will; that
which his own Reason, enlightened by Grace, led him to choose
as best in the abstract for the attainment of the end of man’s ex-
istence, union with God, as the greatest good.
(3) But βούλομαι represents that which he desires relatively,
taking into consideration all the external circumstances of the
case; and what, after a careful survey of those circumstances, he
deems to be most expedient, rebus sic stantibus, and considering
mankind as they are’in themselves, and the temptations from
Satan, the world, and the flesh, by which they are beset; and
what therefore he gives as his counsel, βούλευμα, and his βού-
Anua, or desire.
(4) His abstract θέλημα is for celibacy; but his relative
βούχημα, in the case of younger women, is for Marriage.
(5) This conclusion is confirmed by what he says at the be-
ginning of the chapter just referred to, 1 Cor. vii. 1: “ It is
good (καλὸν abstractedly) for a man not to touch a woman; but
relatively, on account of the fornications which abound (διὰ τὰς
wopyelas), let every man have his own wife, and let every woman
have her own husband.”
(6) Thus, while the Apostle maintains the dignity of the
single state, with a view, where it is possible, to entire devotion
of body and soul to the service of God (1 Cor. vii. 32. 34), he
also, like a wise guide, carefully surveys the dangers of the road,
and considers the infirmities of the traveller, and gives his direc-
tions accordingly.
This is well expressed by an ancient Bishop and Father of
the Church, who had a high appreciation of the dignity of celi-
bacy, as his writings show; but yet applies the word νεωτέρας to
virgins as well as widows, and says: “ His verbis intelligamus
eas quas nubere voluit melits potuisse continere quam nubere;
sed melius nubere quam retrd post Satanam ire, id est ab illo ex-
cellenti virginitatis vel viduitatis proposito in posteriora respi-
ciendo cadere et interire.” Augustine (de bono Viduitatis, c. 11).
See also next note.
— rexvoyoveiv] to bear children.
This precept may at first perhaps cause surprise.
But this word rexvoyoveiy, as well as γαμεῖν, οἰκοδεσποτεῖν,
are to be taken in connexion with their context; and are to be
understood as containing 8 solemn warning against the deadly
sins to which the illicit unions of which he speaks give occasions.
Those unions were not γάμοι, Marriages, but Adulteries; and
they had not their fruit in the birth and life of children, but were
often attended with deliberate acts of abortion or infanticide.
“Nam, que de adulterio concipiunt mulieres freguenfer occi-
dunt.” Primasius.
The dark picture drawn by S. Hippolytus in his recently
discovered work (as may be seen in “8. Hippolytus and the
Church of Rome,” p. 269), affords a striking illustration of the
wisdom and truth of this Apostolic precept. This might well be
called “8 following of Satan,” υ. 15. A similar remark may be
applied to οἰκοδεσποτεῖν.
15. ὀπίσω τοῦ Σατανᾶ] The younger widows followed after
Satan by breaking their plighted troth to Christ; and other
younger women did so by falling into temptations, against which
a remedy and a safeguard has been provided by God in Holy
Matrimony. See preceding note.
3L2
1 Theas. 5. 12.
Heb. 13. 17.
k Deut. 24. 14.
ἃ 25. 4.
Lev. 19. 15.
Matt. 10. 10,
Luke 10. 7.
1 Cor. 9. 9.
1 Deut. 19. 15.
Tit. 1. 18.
n Ps. 104. 15.
1 TIMOTHY V. 17—23.
7'0t καλῶς προεστῶτες πρεσβύτεροι διπλῆς τιμῆς ἀξιούσθωσαν, μάλιστα ot
κοπιῶντες ἐν λόγῳ καὶ διδασκαλίᾳ 8 " λέγει γὰρ ἡ γραφὴ, Βοῦν ἀλοῶντα
οὐ φιμώσεις' καὶ, ΓΑξιος ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ. 13. Κατὰ
πρεσβυτέρου κατηγορίαν μὴ παραδέχου, ἐκτὸς εἰ μὴ ἐπὶ δύο ἣ τριῶν μαρτύρων.
39 Τοὺς ἁμαρτάνοντας ἐνώπιον πάντων ἔλεγχε, ἵνα καὶ οἱ λοιποὶ φόβον ἔχωσι.
31 Διαμαρτύρομαι ἐνώπιον τοῦ Θεοῦ καὶ Χριστοῦ ᾿Ιησοῦ καὶ τῶν ἐκλεκτῶν ἀγ-
γέλων, ἵνα ταῦτα φυλάξῃς χωρὶς προκρίματος, μηδὲν ποιῶν κατὰ πρόσκλισιν.
5 Ὁ Χεῖρας ταχέως μηδενὶ ἐπιτίθει, μηδὲ κοινώνει ἁμαρτίαις. ἀλλοτρίαις.
Σεαυτὸν ἁγνὸν τήρει 3 " μηκέτι ὑδροπότει, ἀλλ᾽ οἴνῳ ὀλίγῳ χρῶ, διὰ τὸν στό-
μαχόν σου καὶ τὰς πυκνάς σον ἀσθενείας.
11. Οἱ καλῶς---πρεσβύτεροι)] He now passes on to treat of the
Discipline to be exercised towards Presbyters, and this subject is
continued to the end of the chapter. :
— διπλῆς τιμῆς] double pay. See Joseph Mede's Discourse,
xix. p. 70—73 ; and Barrow’e Consecration Sermon, xii. p. 177,
ed. 1683. Blunt, on the Church History of the First Three Cen-
turies, chap. ii. p. 28, and note above on Matt. xv. 4; and Occa-
sional Sermons by the Editor, No. xxxviii.
18. Body ἀλοῶντα]) the ox while treading out the corn. See
1 Cor. ix. 9.
— “Aftos ὁ épydrys] Luke x. 7. It has been alleged here
(e. g. by Wieseler, Chronol. p. 303, note), that St. Paul never
applies the word Scripiure to the New Testament, and that these
words cannot be a quotation from St. Luke’s Gospel.
This is a bold assertion.
St. Peter combines all St. Paul’s Epistles with the Scrip-
tures of the Old Testament; and says, “ that unlearned and un-
stable men wrest them as they do the rest of the Scriptures,”
τὰς λοιπὰς γραφὰς (2 Pet. iii. 16), and therefore St, Peter re-
garded St. Paul’s Epistles as an integral part of Scripture.
If St. Peter in his Epistle called St. Paul’s Epistles Scrip-
ture, may not St. Paul in those Epistles have called some of the
Four Gospels Scripture ?
Especially, may not St. Paul have done so in his Jast
Epistles ?
Now it is almost certain that the present Epistle was one of
St. Paul’s last Epistles; and it is most probable, that St. Luke’s
Gospel had been published and circulated several years before the
present Epistle was written (see on 2 Cor. viii. 18); and it is
also certain, that St. Luke’s Gospel was received and read as Holy
Scripture as soon as it was written, and delivered to the Church.
It is certain also, that St. Luke’s Gospel contains the words here
quoted by St. Paul, and introduced by him, together with a quota-
tion from the Old Testament (Deut. xxv. 4), with the preamble
by which St. Paul is accustomed to introduce quotations from
Scripture, λέγει ἡ Tpaph. (Rom. iv. 3; ix. 17; x. 11; xi. 2.
Gal. iv. 30.)
May we not therefore be permitted to believe, that St. Paul
és here quoting from St. Luke’s Gospel ? and that by combirfing
8 quotation from that Gospel with a quotation from the Book of
Deuteronomy, the Apostle purposely designed to teach the im-
portant truth, that the Gospels are inspired by God no less than the
Books of Moses are; and that the Gospels are to be received as
Scripture by all, as the Books of Moses were received by the
ancient people of God, and by the Apostles and Evangelists, and
by the Son of God Himself,
20. Τοὺς Guaprdvovras] Those Presbyters who sin and con-
tinue in sin, and are known to continue in sin; rebuke them
before all.
This seems to be the meaning of the words. For,
(1) He does not say ἁμαρτόντας, but ἁμαρτάνοντας : and
this present participle with the article prefixed expresses the cha-
racter and habit. So ὁ πειράζων, ὁ βαπτίζων, of στρατευόμενοι,
6 κλέπτων, and other examples. See Winer, § 18, p. 99, and
§ 45, p. 316.
(2) He is speaking specially of Presbyters, whose sins, par-
ticularly in doctrine, are public and notorious. And this exposi-
tion is confirmed by the application of the word ἁμαρτίαι to them
here, and in v. 24, and Tit. iii. 11, where he says of a heretical
teacher, that he ἁμαρτάνει ὧν abroxardxprros.
St. Paul, by the use of the word ἁμαρτάνω thus applied to
unsound teaching, declares the moral guilt of false doctrine,
Cp. Mark xvi. 16.
In his charge to the Ephesian Presbyters at Miletus, he had
already delivered a solemn warning against the perverse doctrines
which would manifest themselves among ¢hem after his own de-
parture. (Acts xx. 29.) Cp. the words of Christ to the Angel of
the Church of Ephesus. (Rev. ii. 4, 5.)
(3) Hence S. Augustine (Serm. 82), in considering the
question propounded by some, how this precept concerning re-
buke is to be reconciled with our Lord’s command, Matt. xviii.
15—18, says,—-“‘If our brother sins against us privately, he is
to be rebuked privately ; but if 8 man sins publicly, he is to be
rebuked publicly ;”’ ‘‘corripienda sunt secretiis, que peccantur
secretius; corripienda sunt coram omnibus, quee peccantur coram
omnibus ;’’ and this is the case of unsound teaching. Cp. 2 Tim.
iv. 2—4, where St. Paul uses the word ἔλεγξον with special re-
ference to false teachers; and see note on v. 22.
21. Διαμαρτύρομαι] I solemnly protest and adjure thee. This
charge concerns what precedes (ν. 17—20), and also what fol-
lows to the end of the chapter, and marks the Apostle’s deep
sense of the solemn importance of the functions of the Episcopal
Office, especially in the Ordinations to the Priesthood, and in the
conduct of a Bishop to his Presbyters.
— ἐκλεκτῶν ἀγγέλων] the elect Angels. Those who have
“ kept their first estate.” (Primas.) See above, 1 Tim. iii. 6, 7;
and Bp. Bull’s Sermon on the Office of Angels, i. p. 321.
This reference to the elect Angels has a special beauty and
propriety in this solemn Apostolic Charge to the Bishop of
Ephesus. Timothy was the Angel of that Church. (See Rev. i.
20; ii. 1.) If then Timothy desires to be a companion and
fellow-worshipper for ever with the elect Angels in the Church
glorified in heaven, Jet him do the work of a faithful Angel in
his office in the Church militant upon earth.
Here also, in the use of this word Angel, may perhaps be
another instance in which St. Paul’s language in his Epistles to
the Bishop of Ephesus seems to have a prelusive and prophetic
connexion with that of the last Apostle and Evangelist who lived
and died at Ephesus, and wrote his Gospel there, and ruled the
Churches of Asia from his see in that city. See above on iv. 5.
— κατὰ πρόσκλισιν} by partiality ; properly, by a dias towards,
So Clemens R. (c. 21) speaks of ἀγάπη μὴ κατὰ πρόσκλισιν.
22. Xeipas τ. μ. ἐπιτίθει] lay hands suddenly on no one. In
ordination. (Theodoret, Chrys., Primas.) And so Bp. Pearson
(Minor Works, ii. p. 385): ‘‘ Accepit Timotheus ab Apostolo
auctoritatem exercendi censuras in tota Ecclesifé Ephesinaé. Pee-
cantes coram omnibus argue; eademque auctoritas speciatim
ad Presbyteros in officio continendos extendebatur, qui ed nobis
evidentior proponitur, quod cum certd limitatione proponitar ;
Adversus Presbyterum accusationem noli recipere nisi sub duobus
vel tribus testibua(v. 19). Idem etiam de potestate sacros ordines
conferendi observandum est, que ided magis fit conspicua, quia
cum cautione proponitur, Manus citd nemini imposueris, neque
communicaveris alienis peccatis.” And so the Church of Eng-
dand in her First Collect for the Ember Weeks.
— ἁμαρτίαις ἀλλοτρίαις] with other men’s sins. See v. 20.
If you admit them to Holy Orders, knowing them to be unfit, or
if you neglect to rebuke them, you are a partaker of their sins.
Hence Christ imputes to the Angels of the Church of
Ephesus, and of the other Churches of Asia, the unsoundness
of i and other sins, which prevailed there. (Rev. ii. 4, 5.
14. 20.
‘‘Unumquemque Angelum uniuscujusque Ecclesie sepa-
ratim alloquitur, et unicuique sua bona aut mala opera imputat.””
Bp. Pearson, ii. p. 387.
— Σεαντὸν ἁγνὸν τήρει] keep thyself pure, in order that thou
mayest be a pattern to others, especially to thy Presbyters (iv.
12), and mayest be able to exercise spiritual discipline over them,
and others, with courage and a good conscience, and without
being liable to the charge of committing the sins, which thou art
bound to punish in others. And yet do not suppose, that this
precept of purity is intended to oblige thee to a rigid and ascetic
regimen, which may injure thy health, and incapacitate thee for
&
1 TIMOTHY V. 24,25. VI. 1,2.
445
»} A > θ a εεἢ , , id 9 , > , Ss
Τινῶν ἀνθρώπων ai ἁμαρτίαι πρόδηλοί εἶσι, προάγουσαι eis κρίσιν" τισὶ
δὲ καὶ ἐπακολουθοῦσιν. 35 'Ωσαύτως δὲ καὶ τὰ ἔργα τὰ καλὰ πρόδηλά εἰσιν, καὶ
τὰ ἄλλως ἔχοντα κρυβῆναι οὐ δύνανται.
VI. 1 "Ὅσοι εἰσὶν ὑπὸ ζυγὸν δοῦλοι, τοὺς ἰδίους δεσπότας πάσης τιμῆς
ἀξίους ἡγείσθωσαν, ἵνα μὴ τὸ ὄνομα τοῦ Θεοῦ καὶ ἡ διδασκαλία βλασφημῆχαι.
a Eph. 6. 5—8.
Col. 3. 22—25.
Tit. 2. δ, 8, 9.
1 Pet. 2. 17—20.
3 οἱ δὲ πιστοὺς ἔχοντες δεσπότας, μὴ καταφρονείτωσαν ὅτι ἀδελφοί εἰσιν, ἀλλὰ
Lal id 4 , 9 A > Ν ε fal 3 4 >
μᾶλλον δουλευέτωσαν, ὅτι πιστοί εἰσι καὶ ἀγαπητοὶ οἱ THs εὐεργεσίας ἀντιλαμ.-
βανόμενοι. Ταῦτα δίδασκε καὶ παρακάλει.
the active discharge of thy episcopal duties. Therefore with this
precept of purity the Apostle couples the following ;—
— μηκέτι ὑδροπότει) be no longer an ὑδροπότης, a water-
drinker ; showing that hitherto Timothy had been such. Thus
St. Paul bears testimony, and (as this Epistle was read in the
Church), ἃ public testimony, to the temperance of the Bishop of
Ephesus. Cp. iii. 8.
Observe the prudent caution of the Apostle’s language. He
does not say μηκέτι ὕδωρ πῖνε, but μηκέτι ὑδροπότει : nor does he
say οἶνον πῖνε, but οἴνῳ ὀλίγῳ χρῶ : nor does he say διὰ τὴν
γαστέρα, but διὰ τὸν στόμαχόν σον. Cp. Libanius (Epist.
1578 apud Wetstein): πέπτωκε ἡμῖν ὁ στόμαχος ταῖς συνεχέσιν
ὑδροποσίαις, τόνου δὲ στερηθεὶς τὰ σιτία διὰ τὴν ἀσθένειαν
διαλύει. Plin. H. N. xxiii. 22, ““ Vino modico stomachus re-
creatar.’’
— τὰς πυκνάς σου ἀσθενείας) thy frequent inyirmities, or sick-
nesses.
S. Gregory (Moral. in Evang. p. 1449. Hom. iv. in Matth.)
suggests the inquiry, why St. Paul, who had restored Eutychus
to life (Acts xx. 9), and had healed the sickness of the father of
Publius, and others, at Malta (Acts xxviii. 8), did not preserve the
health of his beloved son Timothy, who was his companion and
coadjutor in preaching, and was placed by him as Bishop at Ephesus.
He observes that those miracles were done in the presence of
unbelievers, and that miracles are a sign, not to those who believe,
but to those who believe not (1 Cor. xiv. 22). “1116 foris per
miraculum sanandus erat, qui inferiie vivus non erat, ut per hoc,
quod exterior potestas ostenderet, hunc ad vitam interior virtus
animaret. /Egrotanti autem fideli socio exhibenda /oris signa
non fuerunt, qui salubriter infus vivebat.”
Bodily health was to be given miraculously to those who
were sick in soul, in order that by the cure of the body, the soul
might be saved also; but they who were sound in soul needed
not a bodily cure ; in ¢heir case, the sickness of the body might
even promote the health of the soul.
mothy was to be an example to others of Christian virtue,
by patience in suffering, as well as by energy in action; and his
zeal in the discharge of active duties would be more exemplary to
others, and more fruitful in future glory to himself, because he
was subject to frequent bodily infirmities.
Almighty God, in order to show His love and power in the
body, healed men by means of St. Paul’s handkerchiefs and
aprons (Acts xix. 12). But also to show His love and power in
the inner workings of divine grace in the soul, He left Paul’s
dear son in the faith to suffer bodily pain, and enabled him by
His grace to win eternal glory by suffering.
He thus teaches all how they may be enabled to suffer; and
that none should be staggered and perplexed when they see good
men afflicted with severe physical sufferings.
For another reason of the mention of these infirmities by
St. Paul, see note above on Phil. ii. 26.
24, 25. τινῶν ἀνθρώπων---δύνανται)] These two verses are con-
nected with what precedes (v. 20. 22) concerning Timothy’s
ies duties, particularly toward Presbyters.
Observe the indication of this connexion in the repetition of
the word ἁμαρτία. See on τ. 20. The Apostle had been speak-
ing of Ordination, and of the guilt of partaking in other men's
sing by too much facility in laying on of hands. Hence Timothy
might be supposed to inquire of St. Paul, How am I to judge
of other men’s sins? And what, if I am not cognizant of them ?
St. Paul, therefore, propounds a general proposition in reply,
which is to be applied by Timothy to the special circumstances
before him. Cp. νυ. 8. 14, where general principles are laid down
for application in particular cases.
The sins of some men are manifest, going before them to
the act of judging on your part (els xplow): so that you may
readily discern what sort of men they are; and you may not
admit to Ordination such persons as are thus self-condemned
(αὐτοκατάκριτοι, Titus iii. 11).
Other men’s sins are also evinced after trial. They will
show themselves by trial. The office will show the man.
The conjunction καὶ indicates that Timothy will be able to
discern them also. The former you must reject; the latter you
must rebuke. Do not make yourself an accomplice in either, by
carelessness in admitting the one to the Priesthood, or by con-
nivance at the sins of the others who have been admitted by you
to it.
So for the most part, Chrys., Theodoret, Severian (in
Catena), and Gicumenius, and Theophylact expound the passage.
25. ‘Neattws] In like manner you may easily determine, in
some cases, whether a man may be admitted by you to the
Priesthood. His sound doctrine and good deeds will be mani-
fest; they will speak for him before admission. And if his
sound doctrine and good deeds are not manifest then, yet they
will soon be proved by trial, after his admission to the office. If
he is a faithful and zealous Priest, his doctrine and works cannot
be hid.
Thus you may readily discern between the evil and the good,
and exercise Discipline accordingly.
The reading of this passage is somewhat various in the
MSS., but the varieties are of little importance, and do not affect
the sense. Elz. has τὰ καλὰ ἔργα, and ἐστὶ and δύναται, but
A, D, F, G have τὰ ἔργα τὰ καλὰ, and D, F, G have εἰσὶ, and
A, D have δύνανται.
Cu. VI. 1. ἵνα μὴ τὸ ὄνομα τ. Θ.---Ακαλασφημῇῆται] See Rom.
ii. 24, and Clemens R. ο. 47. St. Paul here combats and con-
demns that false teaching which, under colour of preaching the
doctrines of Universal Liberty, Equality, and Fraternity in
Christ, enlisted the passions of Slaves against Masters, and Sub-
jects against their Rulers, and thus exposed the Name of God
and the doctrine of the Gospel, to reproach and blasphemy from
the Heathen, as if it were a Religion of Auarchy and Sedition,
and ministered to man’s evil appetites and love of lucre (v. δ),
under the name of Piety and Godliness. We may compare what
he says to Titus concerning those false teachers “ subverting whole
families by their doctrines for the sake of filthy lucre” (Titus
i. 10, and see there ii. 10). On the historical results of the
working of this false teaching in ancient and modern times, see
Bp. Sanderson's Sermon, Vol. iii. p. 273, on 1 Pet. ii. 16, ‘ Ag
Sree, and not using your liberty for a cloak of maliciousness, but
as the servants of God.”
These anarchical doctrines were a natural product of a
diseased Judaism. The Jews, supposing themselves to be the
favoured people of God, resented all secular rule as an usurpation
on the prerogatives of Jehovah. See on Matt. xxii. 16—21.
Luke xx. 22—25. Their Rabbis taught that it was a sinful
thing to own any mortal master, and to be bond-servants to
heathens. See Lightfoot on 1 Cor. vii. 23.
They might, therefore, in hatred to Christianity, maliciously
pervert the doctrines of the Gospel to purposes congenial to their
own notions; or they might, even unwittingly, so misunderstand
and misinterpret them, as to render them hateful to Society, and
subversive of civil government and of domestic peace. See below
on Titus i. 10, 11.
The great Apostle had, therefore, a difficult task to perform,
in vindicating and maintaining, on the one side, the great doctrine
of Christian Liberty against some of the Judaizers; and in
asserting and upholding the duty of Christian subjection, on the
other hand, against those of the same class who abused the sacred
name of Liberty into a plea for Licentiousness.
How beautifully does the divine wisdom, charity, and cou-
rage, with which the holy Apostle was endued, shine forth in the
execution of this difficult work, in his Epistles |
In the Epistle to the Galatians he bad pleaded the cause of
Christian Liberty (see Gal. v. 1—13, and Note at the end of the
Second Chapter), In his Epistle to the Corinthians he had
defined the limits of its use (see on 1 Cor. vi. 12). In his later
Epistles, he has guarded against its perversion. See his precepts
to Slaves here, and Eph. vi. 5, and Col. iii. 22, and the Epistle to
Philemon.
2. ὅτι πιστοί οἱ.---ἀντιλαμβανόμενοι] because they (i.e. the
2 John lv.
Eccles. 5. 14, 15.
Eccles, 29. 28.
att. 6. 25.
1 Pet. 5. 7.
$2031. £28.20. καὶ ἀπώ
Matin” καὶ ἀπώλειαν
James 5. 1.
10 i
1 TIMOTHY VI. 8—10.
3b Εἴ ε 5 5 a Ν A ε id , ~ A
t τις ἑτεροδιδασκαλεῖ, καὶ μὴ προσέρχεται ὑγιαίνουσι λόγοις, τοῖς τοῦ
Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ, καὶ τῇ κατ᾽ εὐσέβειαν διδασκαλίᾳ, 4 “ τετύφωται,
oY 9 , 3 \ aA Ν v4 Ν ’ 3 4Φ a
μηδὲν ἐπιστάμενος, ἀλλὰ νοσῶν περὶ ζητήσεις καὶ λογομαχίας, ἐξ Gv γίνεται
φθόνος, ἔρις, βλασφημίαι, ὑπόνοιαι πονηραὶ, ὅ " διαπαρατριβαὶ διεφθαρμένων
ἀνθρώπων τὸν νοῦν, καὶ ἀπεστερημένων τῆς ἀληθείας, νομιζόντων πορισμὸν
εἶναι τὴν εὐσέβειαν. 5 "Ἔστιν δὲ πορισμὸς μέγας ἡ εὐσέβεια μετὰ αὐταρκείας"
1 οὐδὲν γὰρ εἰσηνέγκαμεν εἰς τὸν κόσμον, δῆλον ὅτι οὐδὲ ἐξενεγκεῖν τι δυνάμεθα:
8 ε ἔχοντες δὲ διατροφὰς καὶ σκεπάσματα τούτοις ἀρκεσθησόμεθα. 5 " Οἱ δὲ
βουλόμενοι πλουτεῖν ἐμπίπτουσιν εἰς πειρασμὸν καὶ παγίδα, καὶ ἐπιθυμίας
πολλὰς ἀνοήτους καὶ βλαβερὰς, αἵτινες βυθίζουσι τοὺς ἀνθρώπους εἰς ὄλεθρον
A A a
pila yap πάντων τῶν κακῶν ἐστιν ἡ φιλαργυρία, ἧς τινὲς
{ Prov. 1. 19. & 15.16. ἴδ8. 1. 28. & ὅδ. 11. Jer. δ. 27, 28.
Masters) who take part in the mutual good offices (between Master
on Slave), are believing, and beloved, that is, are brethren in
ist.
The word ἀντιλαμβάνεσθαι is used here in its most proper
sense. Persons who take hold of a weight (6. g. a piece of timber
at its two extremities) with a view of helping one another in car-
rying it, are said respectively ἀντιλαμβάνεσθαι. Thus Thucyd.
ii. 61, τοῦ κοινοῦ τῆς σωτηρίας ἀντιλαμβάνεσθαι, and Diodorus 5.
xviii. 9, ἀντιλαβέσθαι τῆς ἐλευθερίας.
The relative duty of Master and Slave is of this kind. It is
to be borne by both parties. Each of the two takes hold of it at
his own end, and, like the fruitful cluster of the grapes of Eshcol
(Num. xiii. 23), it is to be carried on the shoulders of both.
And, like that cluster, this burden is also a benefit (εὐεργεσία).
St. Paul will not flatter Masters at the expense of their Slaves,
nor Slaves at the expense of their Masters. Each is to be an
εὐεργέτης, or benefactor, to the other. The Master owes food
a wages to the Slave; the Slave owes faithful service to the
aster.
The force and wisdom of this Apostolic teaching will be more
evident and impressive, when it is borne in mind that these words
of St. Paul, addressed to the Bishop of Ephesus, would be listened
to by Masters and Slaves, gathered together in the Church, and
hearing this Epistle publicly read in the religious congregations
at Ephesus and other great cities of the world.
8. Εἴτις ἑτεροδιδασκαλεῖ] [f any man, under colour of Christian
Liberty, teaches otherwise, and exempts Slaves from obedience
to their Masters, St. Paul, in holy indignation, inveighs against
such a man, as one that is proud and knoweth nothing, but
doteth about questions and strife of words. Bp. Sanderson,
iii. 168, on 1 Tim. iv. 4, and cp. iii. pp. 275. 290.
8—5.] Com the fragment of S. Irenaeus (ed. Pfaffii, p. 1),
ἔστι μὲν οὖν ἡ γνῶσις ἣ ἀληθινὴ ἡ κατὰ Χριστὸν σύνεσις, ἣν
ὁ Παῦλος καλεῖ τὴν σοφίαν Θεοῦ ἐν μυστηρίῳ τὴν dwo-
κεκρυμμένην (1 Cor. ii, 7) ἣν ὁ ψυχικὸς ἄνθρωπος οὐ
δέχεται (1 Cor. ii. 14), ὁ λόγος τοῦ σταυροῦ (1 . i 18)
οὗ ἐάνπερ τις γεύσηται (Heb. vi. 4) οὐ μὴ παρελεύσεται
ταῖς παραδιατριβαῖς καὶ λογομαχίαις τῶν τεσυφωμένων
καὶ φυσιουμένων.
5. διαπαρατριβαὶ «.7.A.] continued janglings of men depraved
in their mind; and, consequently, by an act of divine retribution,
bereft of the truth. See on iv. 2.
The preposition διὰ in διαπαρατριβαὶ gives to the word the
sense of obstinate continuance in strife. See Winer, § 16, p. 92.
Elz. has wapad:arp:Bal, but the reading in the text is authorized
by A, D, F, G, I, and is received by Gb., Scholz., Lach., Tisch.,
Huther, Ellicott, Alford.
— νομιζόντων πορισμὸν εἶναι τὴν εὐσέβειαν} supposing that
Godliness is a traffic for gain.
The false Teachers ingratiated themselves with Slaves, and
other dependents, by flattering them, that because all men are
equal and brethren in Christ, therefore they need not be subject
to their Masters; or that, if they were subject, they had a claim
to greater temporal advantages than they enjoyed; and thus they
excited Slaves to disobedience, and made the profession of the
Gospel to be a matter of secular traffic and worldly lucre.
St. Paul commands Masters to give to their Slaves what is
just and equal (Col. iv. 1), but he also teaches Slaves this lesson :
( if FS man have food and raiment, let him be therewith content’’
Ὁ. 8).
These passages seem to have been in the mind of Clement of
Rome when he wrote (frag. iii.), μὴ ταρασσέτω τὴν καρδίαν
ὑμῶν, ὅτι βλέπομεν τοὺς ἀδίκους πλουτοῦντας, καὶ στενοχωρου-
μένον: τοὺς τοῦ Θεοῦ δούλου:. Οὐδεὶς γὰρ δικαίων ταχὺν
καρπὸν ἔλαβεν, ἀλλ᾽ ἐκδέχεται αὑτόν" εἰ γὰρ τὸν μισθὸν τῶν
δικαίων ὁ Θεὸς εὐθέως ἀπεδίδον, ἐμπορίαν ἂν ἡσκοῦμεν, καὶ
οὐκ εὐσέβειαν, οὗ διὰ τὸ εὐσεβὲς ἀλλὰ διὰ τὸ κερδαλέον
διώκοντες.
Compare the Epistle of the Bishops against Paul of Samo-
sata in Euseb. vii. 30, ἡγούμενος πορισμὸν εἶναι τὴν θεοσέ-
βειαν.
Elz. has ἀφίστασο τῶν τοιούτων after εὐσέβειαν, against the
preponderance of the best authorities.
6. πορισμὸς μέγας x.7.A.] Est queestus magnus pietas.
Queestus est acquisitio lucri. Audite pauperes. Communem
habetis divitibus mundum; commune coelum. Sufficientiam quee-
rite, plus nolite. Ceetera gravant, non sublevant, onerant, non
honorant. Augustine (Serm. 85).
Aug. and Vulg. render αὐτάρκεια by sufficientia, i.e. com-
petency, and this is its sense in 2 Cor. ix. 8, but here it means
that frame of mind which St. Paul describes as his own, Phil.
iv. 11, ἔμαθον, ἐν οἷς εἰμὶ, αὐτάρκης εἶναι. See here v. 8, ἀρκεσ-
θησόμεθα.
Ἴ. οὐδὲν γὰρ εἰσηνέγκαμεν)] On this text see Augustine,
Serm. 14 and Serm, 177.
— δῆλον] Omitted by A, F, G, and 17, and by Lach., Alf, but
the preponderance of authority is in its favour, and it is received
by Tisch.
The word δῆλον here seems to signify a manifest token.
The fact, which we all know, that we brought no earthly wealth
with us into this world, is a manifest token that we shall not be
able to carry any thing out of it. Cp. Jobi. 20. Ps. xlix.17. Eccl.
iv. 14.
St. Paul speaks of the ἀδηλότης of wealth, v. 11. It is un-
certain, and yet by its very uncertainty it may certify us that
we may not put our trust in it; for it soon leaves us, or we must
soon leave it. We must have, therefore, some other stay—the
treasure of heaven.
8. ἀρκεσθησόμεθα] Tots ἐφοδίοις τοῦ Θεοῦ ἀρκεσθησόμεθα.
Clem. R. 2.
10. pila γὰρ πάντων τῶν κακῶν é. ἡ φιλαργυρία] for the love
of money is the root of all evil. Some learned Expositors and
Critics would render ῥίζα @ root, and not the root; and would
qualify the assertion of the Apostle into a declaration that the
love of money is a root from which all evil may come. But this
dilution of the phrase does not seem requisite or admissible.
St. Paul does not assert that evil may not arise from some other
cause besides love of money. But he has before his eyes certain
evils, which professed to spring from εὐσέβεια or godliness. He
affirms, on the contrary, that the root of them all is sordid love of
lucre. And as all writers are accustomed to do, he generalizes
the proposition, and says that the love of money is the root of all
evil—leaving it to the reader to apply the proposition specially to
the evil before him.
Thus S. Polycarp, Bishop of Smyrna, and Martyr, imitating
this passage (ad Phil. 4), says, ᾿Αρχὴ πάντων τῶν χαλεπῶν
φιλαργυρία: εἰδότες οὖν ὅτι οὐδὲν εἰσηνέγκαμεν els τὸν
κόσμον, ἀλλ᾽ οὐδὲ ἐξενεγκεῖν τι ἔχομεν... διδάξδωμεν ἑαυτοὺς
πρῶτον πορεύεσθαι ἐν τῇ ἐντολῇ τοῦ Κυρίου. And even Heathen
writers say, ‘“ Aviditas materia omnium malorum” (Ammian.
Marcellin. xxxi. 4): ἡ φιλοχρηματία μήτηρ κακότητος
ἁπάσης (Phocyl. 88. 41, ap. Athen. vii. p. 280). Wetstein.
Cp. Juvenal, Sat. xiv. 173, “Inde feré scelerum cause,” &c
Cp. Bp. Sanderson, i. 116; ii. p. 343.
: Tertullian, quoting this passage (de Patient. 7), ascribes it
to the Holy Spirit of God. ‘‘ Cupiditatem omnium malorum ra-
dicem Spiritus Domini per Apostolum pronuntiavit.”
1 TIMOTHY VI. 11---Ἰδ.
447
ὀρεγόμενοι ἀπεπλανήθησαν ἀπὸ τῆς πίστεως, Kal ἑαυτοὺς περιέπειραν ὀδύναις
πολλαῖς.
ἢ * Σὺ δὲ, ὦ ἄνθρωπε τοῦ Θεοῦ, ταῦτα
φεῦγε: δίωκε δὲ δικαιοσύνην, εὐσέ- «2 Tim. 2.22.
,΄ 9 Ld “: A
βειαν, πίστιν, ἀγάπην, ὑπομονὴν, πραὔπάθειαν" 13. ἀγωνίζου τὸν καλὸν ἀγῶνα 11 Cor. 9. 25, 26.
τῆς πίστεως, ἐπιλαβοῦ τῆς αἰωνίου ζωῆς, εἰς ἣν ἐκλήθης, καὶ ὡμολόγησας τὴν “".
καλὴν ὁμολογίαν ἐνώπιον πολλῶν μαρτύρων.
18 πὶ Παραγγέλλω σοὶ ἐνώπιον τοῦ Θεοῦ τοῦ ζωοποιοῦντος τὰ πάντα, καὶ
Χριστοῦ ᾿Ιησοῦ τοῦ μαρτυρήσαντος ἐπὶ Ποντίον Πιλάτου τὴν καλὴν ὁμολογίαν,
Phil. 3. 12, 14.
8.
m Deut. 82. 89,
1 Sam. 2. 6,
Matt. 27. 11.
John 18, 37.
4 χῃρῆσαί σε τὴν ἐντολὴν ἄσπιλον, ἀνεπίληπτον, μέχρι Ths ἐπιφανείας τοῦ ἃ“
a a a Rev. 17.
Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, 15 " ἣν καιροῖς ἰδίοις δείξει ὁ μακάριος καὶ μόνος Bis. 16.
1. 14.
— ἧς τινὲς ὀρεγόμενοι x.7.A.] which certain persons reaching
after and grasping at, strayed away from the right road of
faith, and pierced themselves in different parte with many pangs.
As to the word περιπείρω, see examples in Wetstein, p. 350.
It does not signify to pierce through, but to wound in different
places, by the application (περὶ) of the person or thing to the
object which inflicts the wound, as here; or by the impact of the
instrument for wounding on the person or thing that is wounded.
See the examples in Welstein, p. 350, particularly Gregory
Nyssen (contra Usurarios), τοῖς ἀγκίστροις τῶν τόκων ἑαυτοὺς
περιπείροντας, and (contra Fornicarios) ὅ πόρνος αὐτὸς
ἑαυτῷ τὸ τῆς ἀτιμίας περιπείρει βέλος.
But whence is the metaphor derived ?
(1) It may have been taken from a traveller journeying
along a road, and tempted by fruit which he sees, to quit the
path, and make his way through brambles and briars, and to
clutch at it; by which action he wounds himself. So the man
who coveés an evil covetousness (Hab. ii. 9) pierces himself with
thorns, which are compared by our Lord to the riches, and cares,
and pleasures of this life (Luke viii. 14). Cp. Chrysostom and
Theophyl. here.
(2) It has indeed been said by some, that there is an incor-
rectness of expression here, inasmuch as love of money implies a
desire, and no one can be said to reach after a desire.
(3) But to this it may be said, that φιλαργυρία does not so
much mean a desire of money to be gotten (πλεονεξία), a5 ἃ
love of money already gained. It is rather avarice than covetous-
ness. See Trench, Synonyms N. T. § xxiv.
The φιλαργυρία for which the Pharisees, who were most in
esteem among the Apostle’s fellow-countrymen, were proverbial
(Luke xvi. 14), did not disqualify them for exercising a command-
ing influence, and for being, in the popular mind, patterns of
sanctity, and objects of general admiration.
These sectaries, building on'the temporal promises of the
Ancient Law, made it an article of faith, that riches are a proof
of divine approbation. Wealth was another name for Piety.
Love of wealth was a Love of God’s favour. Thus they sanctified
Avarice.
They were φιλάργυροι, and were known to be φιλάργυροι,
and were admired as such. Even their φιλαργυρία was an object
of popular imitation. Covetousness was consecrated into a virtue,
and appeared to be desirable as such.
In accordance with these statements, we find in the LXX
Version of the Old Testament, that φιλαργυρία is represented as
something which is an object of pursuit to men. Thus Jerem.
viii, 10, πάντες φιλαργυρίαν ἀποδιώκουσι. And even
πλεονεξία is described as something to which the heart may
be inclined,—#Aivoy τὴν καρδίαν μου εἰς τὰ μαρτύριά σον, καὶ
μὴ εἰς πλεονεξίαν.
And (4), perhaps the Genitive ἧς may be connected with
ῥῖζα, in the following manner.
Covetousness (says the Apostle) is the Root of all evil. It is
represented by him as a Roof. It is a Root which seems to
many to promise much worldly pleasure, profit, and delight; a
Root which attracts the eye, and is therefore an object of desire.
Tt is a Root which men see growing by the wayside of life, which
they quit the path to gather, and grasp at it, and in clutching it
wound themselves.
It may therefore be asked,—Is there any such Root in
nature which may have suggested this picture to the Apostle ?
The traveller in Italy, Sicily, Greece, and Asia, will readily
answer that there is. It is that of the prickly pear, which is in
itself both Root and Fruit. It attracts by its appearance and by
its sweetness ; it appears to be a Root productive of gratification
to the appetite, but when clutched by the hand of one eager to
pluck it, he finds that it is fenced with prickles, and it wounds
him with many thorns. It is thus described by Pliny, xxi. 17:
“Est homini dulcis, mirumque ἃ folio ejus radicem fieri, ac sic
eam nasci.’’ See also Theophrastus, Hist. Plant. i. 12; iv. 5. It
is called by Linnseus ‘ ficus Indica ramis radicantibus.”” Biller-
beck, Flora Classica, p. 116. 248.
Covetousness is such a Root as this; it seems to bear the
fruits of worldly joy and profit, but when it is grasped by one
who leaves the path of faith in order to gather it, it pierces him
with many sorrows; it is a Root of thorns and briars both to
body and soul.
11. Σὺ δὲ, ὦ ἄνθρωπε τοῦ Θεοῦ---φεῦγε" δίωκε] He follows up
the metaphor ; fly from the allurements of covetousness, and keep
the path of Faith (v. 10), and follow after Righteousness. Hunger
after that, and thou shalt be filled. (Matt. v. 6.) Thou man of
God, flee these things. Man of God! Thou hast been received
into His family by His grace. Miserable indeed would it be, if
the love of money kept thee down to earth, who criest to Him,
Our Father which art in heaven! All earthly wealth is vile in
comparison with Him. Thou art going on a journey to Him
Who is thy Father, and Who dwells at thy Home. Use thy
wealth as an inn, not as a mansion. Refresh thyself, and pass
on. Love not the world, but love Him Who made it. Thou
canst take nothing out of the world, but He can take thee to
Himself. Thou, O man of God, therefore flee these things.
Flee them as a foe. Pursue after Righteousness as a friend.
This will make thee rich indeed. See Augustine, Serm. 177.
— πραὐπάθειαν] meekness of heart. So A, F, G, Scholz.,
Lach., Tisch., Huther, Ellicott, Alf—Elz. πραύτητα. The
word is used by Ignatius, Trall. 8.
12. ἐπιλαβοῦ) lay hold of that fruit which grows in the path
of Faith, which will not wound thy hand, but will feed thee with
eternal joys,—the fruit of the Tree of Life. (Rev. xxii. 2.)
-- τὴν καλὴν ὁμολογίαν] that good confession which thou
madest before many witnesses at thy Baptism (CArys., Theophyl.),
when thou madest a public renunciation of the pomps of the
world and the lusts of the flesh. Cp. 1 Pet. iii. 21. Heb. vi. 1.
Tertullian (Coron. Mil. 3): “ Aquam adituri contestamur nos
renuntiare Diabolo, et pompe, et angelis ejus.”” Cyprian (Ep.
81): “ Sseculo renuntiavimus ciim baptizati sumus ;” and Ep. 7.
See also Hooker (V. xiii). Bingham (xi. chap. vii.), where he
applies this passage to the Renunciation at Baptism. Blunt
(Early Church, p. 37).
18. τοῦ papruphoayros—rhy καλὴν ὁμολογίαν)] Christ wit-
nessed that good confession not by words only (John xviii. 36, 37 ;
Matt. xxvii. 11), but by deeds, when He showed Himself to
be the Saviour of the world, and died for it on the cross. As
Theodoret says : ‘‘St. Paul calls the Salvation of the world the
Good Confession of Christ, for He endured His Passion for it.”’
Christ when crucified by the power of Heathen Rome, Christ
when dying on the cross, at the great city of Jerusalem, at
the time of its great Festival the Passover, when two millions of
people were present, witnessed that Good Confession, which has
inspired, and will ever continue to inspire, the hearts of all Mar-
tyrs and Confessors with faith and courage, and and joy,
even to the Day of His Second Advent to judge the world. He,
the faithful Witness (Rev. i. 5; iii. 14), the glorious Proto-
martyr, the High Priest of our Profession (Heb. iii. 1), made
that Good Confession, which gives power to all other Good Con-
fessions, when He was baptized in the Baptism of His own
Blood, which imparts divine efficacy to all other Baptisms admi-
nistered in His Name.
The phrase μαρτυρεῖν ὁμολογίαν is similar to μαρτυρεῖν
μαρτυρίαν, 1 John v. 10. Rev. i. 2.
14. τὴν ἐντολήν] The Commandment, of Faith and Duty, to
which thou madest a vow of obedience at thy Baptism.
448 1 TIMOTHY VI. 16—21.
9 Exod. 88, 20, δυνάστης, ὁ Βασιλεὺς τῶν βασιλευόντων, καὶ Κύριος τῶν κυριευόντων, © " ὃ
ut. 4. 12.
John 1.18. 49, μόνος ἔχων ἀθανασίαν, φῶς οἰκῶν ἀπρόσιτον, ὃν εἶδεν οὐδεὶς ἀνθρώπων, οὐδὲ
ἰδεῖν δύναται, ᾧ τιμὴ καὶ κράτος αἰώνιον, ἀμήν.
Jab 31. 24. 17? Τοῖς πλουσίοις ἐν τῷ νῦν αἰῶνι παράγγελλε μὴ ὑψηλοφρονεῖν, μηδὲ
ΕἾ, δὲ ᾿ ἠλπικέναι ἐπὶ πλούτον ἀδηλότητι, ἀλλ᾽ ἐν τῷ Θεῷ τῷ ζῶντι, τῷ παρέχοντι ἡμῖν
ΕἼΣ is. πάντα πλουσίως εἰς ἀπόλαυσιν, 18 4 ἀγαθοεργεῖν, πλουτεῖν ἐν ἔργοις καλοῖς,
Luke 12 21.
ames 2,5, εὐμεταδότους εἶναι, κοινωνικοὺς, 9." ἀποθησαυρίζοντας ἑαυτοῖς θεμέλιον καλὸν
T Afat
a ἫἪ 18, 38.
els τὸ μέλλον, ἵνα ἐπιλάβωνται τῆς ὄντως ζωῆς.
30 “22 Τιμόθεε, τὴν παραθήκην φύλαξον, ἐκτρεπόμενος τὰς βεβήλους κενοφω-
vias καὶ ἀντιθέσεις τῆς ψευδωνύμον γνώσεως, 3) ' ἣν τινὲς ἐπαγγελλόμενοι, περὶ
δ ΟΣ
8.6}. ]. 4. ἃ 4.7.
2 Tim. 1. 14.
& 2. 14, 16.
Tir 1.14. ἃ 8.9.
Rev. 3. 3.
᾿ , 3 ,
V πιστιν ἨσΤοχΉσαν.
12 Tim. 2. 18. τη Ἶ x7
Ἢ χάρις μετὰ σοῦ.
15. ὃ Βασιλεὺ:----κυριευόντων] It is carefully to be observed,
that in Rev. xvii. 14; xix. 16, this title is expressly ascribed to
Christ ; a proof of His consubstantiality and co-equality with the
Father ; and that Christ is the μόνος Avydorns,—the only Poten-
tate, the everlasting Jehovah,—Who alone hath immortality.
11. ἐν τῷ viv αἰῶνι rich in this present life. For Lazarus
may become Dives, and Dives may become Lazarus in that life
which is to come.
— τῷ Θεῷ] A, F,G omit τῷ ζῶντι, not received by Lach.,
Tisch., Huther, Ellicott, Alford ; but ζῶντι is found in Ὁ, E, I,
K, and in Origen, Chrys., Theodoret, and many Latin Fathers,
Vulg. and Syriac, and it gives force to the sentence, ‘‘ Let them
not trust in what is fleeting, but in Him Who is Eternal.”
17—19.] On this text see Bp. Andrewes’ Sermons, Vol. v.
. 3.
ἡ 19. ἀποθησαυρί(ζοντα----θεμέλιον καλόν] treasuring up a good
JSoundation ; a bold metaphor, but happily bespeaking by its very
boldness that the act here described cannot be done on earth, but
may be done in heaven. Here on earth men may lay up treasure,
but that treasure has no foundation. He who builds any thing
upon it builds on the sand. But they who are rich toward God,
and lay up treasure in heaven, freasure up for themselves a good
JSoundation for the future; and they will dwell hereafter im a
house which God builds for them on that foundation which He
permits them, when on earth, to lay up in heaven; if they build
in faith on the merits and mercy of Christ. Cp. Augustine,
Serm. 177.
Elz. has aiwvloy for ὄντως, which is supported by the best
authorities, and clearly intimates that this present life does not
really deserve to be called Life (ζωὴ), but that there is a Life
which is Life indeed.
20. τὴν παραθήκην} Cp. 2 Tim. i. 14, that precious de-
posit of sound Faith,—the Faith once for all delivered to the
saints (Jude 3), which the great Householder has committed to
thy trust. Guard that, hold it fast. See Rev. iii. 3.
A warning aguinst those who either take from it or add to it.
See on Acts xx. 27, where St. Paul declares to the Presbyters of
Alea that he had declared to them “the whole counsel of
This is the choice jewel whereof the Lord Jesus Christ has
made His Church the depository. Every man in the Church
ought earnestly to contend for its maintenance. “Ὁ Timothee,
depositum custodi.” St. Paul more than once calleth upon
Timothy to keep that which was committed to his trust. (1 Tim.
vi. 20, 2 Tim. i. 14.) He meaneth it in respect of the Christian
Faith, which he was bound to keep entire as it was delivered to
him, ‘at his peril, and as he would answer it at another Day.
Bp. Sanderson (iii. 279). Cp. Tertullian, Preescr. Heer. 25.
— βεβήλους xevopevlas] iv. 7. 2 Tim. ii. 16.
— ἀντιθέσεις τῆς ψευδωνύμου yrdoews] oppositions of the
γνῶσις, or knowledge, falsely so called; that of the Judaizing
teachers of Talmudical fables, and the 80 called mystic senses of
the Cabala. See on i. 3, and Col. ii. 18, 19; and Tit. i. 14;
iii. 9; and Bustorf, in v. mp.
8. Irenaeus (ii. 14) applies these words also to the heretical
teaching of the Gnostics; and so Chrys., Theodoret, and Theo-
erie (eho reckons the Nicolaitans among the Gnostics); and
Gcum.; and so Hammond, and other later Expositors. And
since the Gnostic speculations were in some respect an upgrowth
from a corrupt Judaism, this application may be admitted, espe-
cially since it must be remembered, that St. Paul was enabled by
the Holy Ghost to discern future evils, and to pronounce warn-
ings against them. (See on Col. ii. 19.) At the same time, it
will be borne in mind that the schools of the Gnostics, properly
80 called, belong to an age subsequent to this Epistle.
This precept has also a wider application. ‘‘ The nature
of such Controversies (says Lord Bacon), where the matter in
dispute is great, but is driven to an over great subtlety and ob-
scurity, is excellently expressed by St. Paul in the warning and
precept that he giveth concerning the same: ‘ Devita Profanas
vocum novitates, et oppositiones falsi nominis scientis.’—‘ Men
create oppositions which are not, and put them into new terms,
80 fixed, as, whereas the meaning ought to govern the term, the
term in effect governeth the meaning.’”’ Lord Bacon (Essay iii.
on Unity in Religion).
21. ἣν τινὲς ἐπαγγελλόμενοι] which some professing and pro-
mising ; as the Tempter did to Eve, and so wrought the Fall of
Man. (Gen. iii. 5.) Primasius.
ΠΡΟΣ TITON.
al Τίηι. 1. 4.
I. 1 "ΠΑΥ͂ΛΟΣ, δοῦλος Θεοῦ, ἀπόστολος δὲ ᾿Ιησοῦ Χριστοῦ κατὰ πίστιν ἃ ie we's
Num. 23. 19.
a a a a_b
ἐκλεκτῶν Θεοῦ Kar’ ἐπίγνωσιν ἀληθείας τῆς κατ᾽ εὐσέβειαν, 3" ἐπ᾽ ἐλπίδι ζωῆς Rom. 1. 2.
a
αἰωνίου, ἣν ἐπηγγείλατο ὁ ἀψευδὴς Θεὸς πρὸ χρόνων αἰωνίων,
& 16. 25.
3° ἐφανέ Eph. 1.9. & 3.9.
ἐφανέρωσε δὲ zoh. 1.9.
καιροῖς ἰδίοις τὸν λόγον αὐτοῦ ἐν κηρύγματι, ὃ ἐπιστεύθην ἐγὼ κατ᾽ ἐπιταγὴν 2Tim,1-9, 10.
1 Pet. 1. 20.
Πρὸς Tirov] So A, Ὁ, E, F, G, K. Concerning the date and
design of this Epistle, see above, Introduction, p. 421—3; and
concerning the personal history of Titus, see below on v. 4.
Cu. I. 1. δοῦλος Θεοῦ] a servant of God. On all other occa-
sions St. Paul calls himself δοῦλος ᾿Ιησοῦ Xpio'rod,—an evidence,
as Ellicott observes, of the genuineness of this Epistle.
Perhaps he adopts this title, servant of God, in this Epistle,
where he inveighs so strongly against the Judaizers (i. 10; ii. 9),
who, on the plea of being servants of God, subverted the founda-
tions of obedience to men, and so exposed the name of God to
blasphemy (see on 1 Tim. vi. 1), and in order that he might de-
clare more fully the principle of the Gospel, that service to lawful
superiors is service to God.
— ἀπόστολος] See on 1 Tim. i. 1.
— κατὰ πίστιν} with a view to the faith of the elect of God,—
that is (as Theodoret and Theophyl. explain it), in order that by
my Apostleship the elect of God may believe and know the truth,
which is according to godliness. Cp. Rom. i. δ; and on this use
of κατὰ see Winer, § 49. 62, p. 356. 499; and note above on
Acts xxvii. 12. ,
— ἐκλεκτῶν Θεοῦ] the elect of God. See on Rom. viii. 33.
2. xpd χρόνων αἰωνίων) before all time, and therefore anterior
to the Levitical Law. An answer to Jewish objectors, who
alleged that the Gospel was ἃ new doctrine.
He calls these times αἰωνίους, because there was no such
thing as Time before them. See Augustine's disquisition on the
word αἰώνιος, ‘ Ad Orosium contra Priscillianistas et Origenistas,””
Vol. viii. 941.
8. ἐφανέρωσε] See 1 Tim. iii. 16, and the next note but one.
— καιροῖς ἰδίοι] See on Eph. i. 10. 1 Tim. ii. 6.
— τὸν λόγον αὐτοῦ͵] His Word,—namely, His co-eternal Son.
Jerome, and (it seems) Theodoret and Cicumen.; 80 also Au-
gustine (de Civ. Dei, xii. 16), “Ipsum Ejus Verbum co-eter-
num,
It is indeed alleged by most modern Expositors, that neither
here nor in any other passage of Holy Scripture, is the Second
Person of the Ever Blessed Trinity called ὁ Λόγος, the Worp, or
i ba Θεοῦ, the Worp of Gon, excepé in the writings of St.
ohn.
But this assertion seems to have been made too hastily. It
is certain, that the phrase, the Word of God, in this sense, was
not invented by St. John, but was applied to the Measiah, in the
Chaidee Paraphrases of the Old Testament, long before any of
ahs Gospels were written. See the authorities quoted above on
ohn i. 1.
Indeed, ‘the Worp of Gop’ was a title already prepared
and consecrated by the ancient Church of God for Evangelical
use.
It is therefore evident, that the title ‘ Word of God’ might
be, and very probably would be, used by St. Paul, who was very
conversant with the Rabbinical writers; and that it might be,
and probably would be, claimed by him for Christ,—especially in
Vou. Il.—Parr III.
ὁ Acts 30. 24. 2Cor. 2. 13. ἃ 7.14, & 8.6, 16. Gal.1.1. ἃ 2.3. 1 Thess. 2. 4.
his controversies with Jewish Teachers. See above on Heb.
iv. 12.
We should therefore expect to find it occurring in such
“Epistles of St. Paul as those to the Ephesians, Timothy, and
Titus, and to the Hebrews, in which the Apostle is arguing
against Judaizers, who di the divine dignity of Christ,
and in which he dwells specially on the great Mystery of the Jn-
carnation of the Everlasting Word of God.
It has been said, indeed, that St. John in his Gospel calls
Christ “the Word,” but does not call Him the “ Word of God.”
This is true; but in the Apocalypse St. John expressly de-
clares that ‘‘ His Name is called the Word of God" (Rev. xix. 13);
and he never calls Him there the Word, as he does in his Gospel
(John i. 14); and in his first Epistle he calls Him the Word of
Life (1 John i. 1).
These circumstantial variations in St. John’s own usage,
grounded on essential unity of doctrine, afford sufficient evidence
that there might also be some slight differences in expression be-
tween him and other Writers of Holy Scripture in this respect,
and yet unity of substance.
It certainly is a novel assumption, one at variance with the
faith and teaching of ancient Christendom, but one which has
been very confidently propounded in modern times, that the title
“Word of God’’ is never ascribed to Christ by any Writer of
Holy Scripture except St. John.
If this theory is erroneous, it is a very pernicious one. It
has an evident tendency to subserve the purposes of those who
take low views of the character and office of the Writers of Holy
Scripture.
All paits of Scripture, from Genesis to Revelation, are dic-
tated by One Srinir. They form one Book. The persons, by
whose instrumentality they were penned, lived in different ages
and countries, but He Who wrote by them is One, and ever the
Same.
The disposition, too prevalent in modern times, to regard
the Writers of Holy Scripture as independent, isolated individuals,
and to represent them as speaking severally a different phraseology,
and as teaching different doctrines, or similar doctrines with dis-
similar phases, cannot fail to lead the popular mind to the
Doctrine of Holy Scripture as not objectively the same, but as
subjectively modified i the peculiar temperaments and personal
idiosyncracies of men.
It tends also to degrade the Writers themselves from their
high station, ‘as holy men of God moved by the Holy Ghost’”’
(2 Pet. i, 21), to indivjduals actuated by their own private imagi-
nations; and to reduce them from their proper dignity of Pro-
phets, Evangelists, and Apostles, to the lower level of ordinary
men.
Tf these theories of modern Exegesis are applied to the cri-
tical exposition of the Text of the written Word, and even to the
philological treatment of the Titles of the Incarnate Word, it is
evident that Christ Himself may be deprived (as far as human
power can rob Him) of some of His divine Ῥεατοραίίνθο, and that
TITUS I. 4, 5.
A A ea a 44 ig , A a , , a
τοῦ Σωτῆρος ἡμῶν Θεοῦ, ** Τίτῳ γνησίῳ τέκνῳ κατὰ κοινὴν πίστιν, χάρις καὶ
εἰρήνη ἀπὸ Θεοῦ Πατρὸς καὶ Κυρίου ᾿Ιησοῦ Χριστοῦ τοῦ Σωτῆρος ἡμῶν.
- 23. 5 °Tovrov χάριν ἀπέλιπόν σε ἐν Κρήτῃ, ἵνα τὰ λείποντα ἐπιδιορθώσῃ, καὶ
Christendom may be despoiled of some of the most precious
treasures of its sacred inheritance.
Let it therefore be referred to the learned reader’s con-
sideration, whether it be true that Christ is never called ‘‘ the
Word of God” by any Writers of Scripture but St. John.
Let him examine the following texts :-—
(1) Luke i. 2, see note, “ Eye-witnesses and Ministers of
the Word.” Does not “the Word” here bespeak a Person?
and what Person but Christ ?
(2) Acts xx. 32, St. Paul’s farewell benediction to the Elders
of Ephesus, “1 commit you to God, and to the Word of His
Grace, Who (viz. His Word) is able to build you up, and give
you an inheritance among all that are sanctified.””
A mere abstract thing cannot build up, and give an eternal
inheritance, but a Person can build us up; and there is One
Person Who can do this, and can give us an everlasting in-
heritance in heaven, and that Person is Christ, the Incarnate
Word.
This Benediction is the more remarkable as addressed to
the Presbyters of Ephesus, a Church which St. Paul had founded,
and to which he had preached for three years, and to which he
wrote fully in his Epistle, as already instructed in the great doc-
trine of the Incarnation of the Eternal Word (Eph. i. 3—14. 23;
iii. 19), and which was committed to the care of Timothy, and
was afterwards governed by St. John. And that Church would
see sbmething very appropriate and convincing in the fact that
the same title was given to Christ by the two Apostles, St. Paul
and St. John. See above on 1 Tim. iv. 5.
(3) Heb. iv. 12, a very remarkable passage. See note there.
(4) 1 Tim. iv. 4, 5. Every Creature of God is good, for it:
is sanctified by the Word; a declaration from St. Paul to the
Bishop of the same Church Ephesus, Timothy, and to the Ephe-
sian Church itself, that the creatures of God are now sanctified to
the free use of the faithful, and that they are eanctified by the
Incarnation of the Word of God. See note there.
(5) Tit. i. 3, the present passage, ᾿Ἐφανέρωσε δὲ καιροῖς ἰδίοις
τὸν λόγον αὐτοῦ, i.e. ‘He manifested, in His own appointed
season, His Word.”
What is made manifest (φανεροῦται) must be pre-existing, in
order to be manifested. And if by ‘‘ Word’’ here we merely un-
derstand with modern interpreters the Gospel, we have, it would
seem, a feeble tautology,— He manifested forth a manifestation,
And this tautology seems to become still more insipid, when
we connect it with what follows, viz. ἐν κηρύγματι, in the Gospel
preached. See note on 1 Cor. i. 21.
But if with S. Jerome, Augustine, and other earlier Ex-
positors, we understand by Λόγος a Person pre-existent from
eternity, the Co-eternal Worp of God, we gain a full and forcible
declaration in entire harmony with the context, and very appro-
priate as an introduction to this Epistle, where the Apostle is
contending against the erroneous doctrines of the Rabbinical
Teachers, who were familiar with the phrase ‘Worp of Gop’ as
applied to the Messiah (see on John i. 1), and who required to be
taught that this title was due to Jesus Christ, and to Him alone.
In confirmation of this Exposition we may remark, that the
word ἐφανέρωσε, here used, ‘ He manifested,’ is specially applied,
and, as it were, consecrated, by the Writers of Holy Scripture,
to describe the Manifestation of the Godhead in the Jncarna-
tion of Christ.
Thus St. Paul says of the Eternal Son, that He was mani-
JSested in the flesh, ὃς ἐφανερώθη ἐν σαρκί (1 Tim. iii. 16).
Thus also St. John, speaking of the Incarnation, says, ἡ ζωὴ
ἐφανερώθη, ‘the Life was made manifest’ (1 John i. 2. Cp.
1 John iii. δ). Thus also St. Peter, speaking of the same Divine
Person, says, ἀμγνοῦ ducpov Χριστοῦ προεγνωσμένου ἀπὸ κατα-
βολῆς κόσμου φανερωθέντος δὲ ἐπ᾽ ἐσχάτου τῶν χρόνων δι᾽
ὑμᾶς (1 Pet. i. 20). So also S. Ignatius (ad Magnes. in 8),
ἐφανέρωσεν ἑαυτὸν διὰ Χριστοῦ, υἱοῦ αὐτοῦ ὅς ἐστι Λόγος αὐτοῦ
ἀΐδιος. See note on | Tim. iii. 16.
(6) James i. 18, ἀπεκύησεν ἡμᾶς λόγῳ ἀληθείας, ‘ He begat
us by the Word of Truth;’ a passage which may be compared
with 1 John i. 1, τοῦ λόγον τῆς (ωῆς, said of Christ, and with
1 Pet. i. 23, where St. Peter is speaking of our Regeneration,
‘*We were born anew (he says) not from corruptible seed, but
through the W’ord of the Living God.”
In both these es the work of Regeneration is ascribed
to the Word of God
It is certain, that our Baptismal New-Birth is a consequence
of the Incarnation of the Eternal Adyos, without which, as far as
we know, it would never have been effected, and of our engrafting
into the mystical Body of Christ. And it is so described by
St. John (i. L1L—14), and by St. Paul (Col. ii. 9—12).
Further; the remarkable word πλήρωμα, signifying the ab-
solute fulness of the Godhead in Christ, the Co-eternal Word,
and the communication of that fulness to mankind by the Jn-
carnation of the Word, is employed alike by δέ. Paul (Col. i.
19; ii. 9. Eph. iv. 13), and by δέ. John (i. 16). Why not the
word Λόγος also?
In the language of the Apostle of the Gentiles, especially in
his Epistle to the Ephesians, and in his Epistle to the Bishop of
Ephesus, we may recognize that teaching concerning the Incar-
nation which prepared the way for the last Evangelist, St. John,
writing at Ephesus, and enabled him to break forth, without any
fear of not being understood, in that divine preamble to his Gos-
pel, ‘‘ In the beginning was the Worn,”
— ὃ ἐπιστεύθην)] Gal. ii. 7.
4. Τίτῳ] On the history of Titus, a Gentile by extraction,
and associated with St. Paul at Antioch, the Metropolis of Gentile
Christianity, as his companion to the Council of Jerusalem (see
Gal. ii. 1—3), and afterwards employed by him in missions to
Greece, especially Corinth, see 2 Cor. ii. 12; vii. 6. 13, 14; xii.
18; and in the collection for the poor saints at Jerusalem, see
2 Cor. viii. 16. 23; xii. 18. He appears to have been placed in
Crete by St. Paul soon after his liberation from his first Roman
imprisonment, and to have been with St. Paul in his second im-
prisopment at Rome, and to have been sent by him to Dalmatia
(2 Tim. iv. 10), which he bad probably visited with St. Paul
when the Apostle went to Illyricum. Acts xx.2. Rom. xv. 19.
2 Cor. ii. 13.
On the non-occurrence of his name in the Acts of the
Apostles, see on 2 Cor. viii. 18.
On his subsequent history, see the encomiastic oration of one
of his successors, Andreas Cretensia, p. 155 (in Amphilochii Opera,
ed. Paris, 1640), els πανεύφημον τοῦ Χριστοῦ ᾿Απόστολον (on
St. Titus’ Day, Aug. 24, among the Greeks; Jan. 4, among the
Latins), in which he calls him, p. 166, τὸ θεόκτιστον τῆς Kpn-
τῶν Ἐκκλησίας κ tov. Cp. Tillemont, Mémoires, p. 64,
and notes.
- καῇ So ΟΡ», D, E, F, G, and Tischendorf’s MSS. frag-
ments, called by him I. Elz. ἔλεος, with A, C**, I, K.
δ. ἀπέλιπον] So A, C, ἢ, F, G, Lach., Tisch., Ellicott, Alf.
—Elz. κατέλιπον.
— ἐν Κρήτῃ---ὡς ἐγὼ σοὶ διεταξάμην)] Cp. the similar words
of St. Paul to the Bishop of Ephesus, | Tim. i. 3. He takes
care that it shall be known, that Timothy and Titus had not ap-
pointed themselves to their respective Sees, but had received an
Apostolic Commission from him.
On the Episcopal office of Titus in Crete, see Eused. iii. 4,
and Chrys. here, and note above, v. 4. The local tradition in
Crete is, that his residence was at Gortys, and that he died in that
Island at the age of ninety-four. (Tillemont, ii. p. 64.) The
Cathedral Church of the Island is dedicated to him.
— ba τὰ λείποντα ἐπιδιορθώσῃ} that thou mightest set in
order in addition the things that are wanting. A proof of the
Apostolic authority committed to Titus. He, as Bishop of Crete,
had been appointed by St, Paul to succeed in the discharge of the
ordinary functions of his office in the place of the Apostle Paul,
and to supply what was left incomplete by him. ‘‘ Reliquit
Titam Crete Paulus, ut rodimenta nascentis Ecclesise confir-
maret; ‘ut ea gue deerant corrigeret.’ Omne autem quod cor-
rigitar imperfectam est. Et, in Greco, prepositionis adjectio,
qua scribitur ἐπι-διορθώσῃς, non id ipsum sonat quod διορ-
Odéons corrigeres, sed -corrigeres; ut que ἃ me correcta
sunt, nedum ad plenam veri lineam retracta, ἃ te corrigantur et
bormam zqualitatis accipiant.’’ Jerome.
This could not have been said to a Presbyter. And one of
the things which Titus is commanded to perform, in his successive
and supplementary character, is to ordain and to govern Pres-
byters. (v. 5; ii. 15.)
It may therefore be said, in the words of a learned English
Prelate, ‘Titus and Timothy were charged by Paul to ‘ require
and command’ the pastors and preachers to refrain from false
doctrine, and ‘to stop their mouths’ or ‘reject’ them that did
otherwise; ‘to ordain elders’ according to the necessity of the
places, and ‘receive accusations against them;’ and ‘sharply’
and ‘openly to rebuke’ them if they sinned, and that ‘ with all
authority.’ (1 Tim. i. 3. Tit. i. 11; iii. 10; i. 5.13. 1 Tim. νυ.
19, 20. Tit. ii. 15.) These things the Apostle earnestly requireth,
TITUS I. 6—12. 451
καταστήσῃς κατὰ πόλιν πρεσβυτέρους, ὡς ἐγὼ σοὶ διεταξάμην, 5 ΄ εἴ τις ἐστὶν τι τίπι. 5.5.
ἀνέγκλητος, μιᾶς γυναικὸς ἀνὴρ, τέκνα ἔχων πιστὰ, μὴ ἐν κατηγορίᾳ ἀσωτίας,
ἣ ἀνυπότακτα.
1 ε Δεῖ γὰρ τὸν ἐπίσκοπον ἀνέγκλητον εἶναι, ὡς Θεοῦ οἰκονόμον, μὴ αὐθάδη, giev. 10.9.
μὴ ὀργίλον, μὴ πάροινον, μὴ πλήκτην, μὴ αἰσχροκερδῆ, ὃ" ἀλλὰ φιλόξενον, ἰῶτα
φιλάγαθον, σώφρονα, δίκαιον, ὅσιον, ἐγκρατῆ, °' ἀντεχόμενον τοῦ κατὰ τὴν pees
διδαχὴν πιστοῦ λόγου, ἵνα δυνατὸς ἦ καὶ παρακαλεῖν ἐν τῇ διδασκαλίᾳ τῇ τ ταν τ,
ὑγιαινούσῃ, καὶ τοὺς ἀντιλέγοντας ἐλέγχειν. ; :
10* Εἰσὶ γὰρ πολλοὶ καὶ ἀνυπότακτοι, ματαιολόγοι καὶ φρεναπάται, μάλιστα ©
οἱ ἐκ περιτομῆς, 11 ' obs δεῖ ἐπιστομίζειν, οἵτινες ὅλους οἴκους ἀνατρέπουσι, |
διδάσκοντες ἃ μὴ δεῖ, αἰσχροῦ κέρδους χάριν. 13 Εἶπέν τις ἐξ αὐτῶν ἴδιος :
αὐτῶν προφήτης,
and, before Christ and His elect angels, chargeth Timothy and | general wse of Christians most effectually doth back the Scrip-
Titas to do. It is, then, evident they might 80 do: for how vain | ture, and interpret it in favour of this distinction of Episcopal
and frivolous were all those protestations made by St. Paul, if | Government. For how otherwise is it imaginable, that all the
Timothy and Titus had only voices amongst the reat, and nothing | Churches founded by the Apostles in several most distant and
to do but as the rest!” Bp. Bilson on the Perpetual Government | disjoined places (at Jerusalem, at Antioch, at Alexandria, at
of Christ’s Church, chap. v. (p. 89, ed. Oxford, 1842). Ephesus, at Corinth, at Rome) should presently conspire in ac-
— ἵνα ---καταστήσῃς κατὰ πόλιν xpeoBurépovs} that thou | knowledgment and use of it? How could it without apparent
mightest establish presbyters city by city. Compare the im- | confederacy be formed? Could it be admitted without consider-
portant statement of St. Paul’s contemporary, S. Clement, con- | able opposition, if it were not in the foundation of those Churches
cerning the primitive foundations of Church-Polity (Epist. ad | laid by the Apostles? How is it likely that in those times of
Corinth. i. 42), ᾿Απόστολοι ἡμῖν εὐηγγελίσθησαν ἀπὸ τοῦ Κυρίου | grievous persecution falling chiefly upon the Bishops (when to be
Ἰησοῦ Χριστοῦ, Ἰησοῦς ὁ Χριστὸς ἀπὸ τοῦ Θεοῦ" ἐξεπέμφθη ὁ | eminent among Christians yielded slender reward, and exposed to
Χριστὸς οὖν ἀπὸ τοῦ Θεοῦ, καὶ of ᾿Απόστολοι ἀπὸ τοῦ Χριστοῦ" | extreme hazard; when to seek pre-eminence was in effect to
ἐγένοντο οὖν ἀμφότερα εὐτάκτως ἐκ θελήματος Θεοῦ. Παραγ- | court danger and trouble, torture and ruin), an ambition of irre-
γελίας οὖν λαβόντες, καὶ πληροφορηθέντες διὰ τῆς ἀναστάσεως | gularly advancing themselves above their brethren should so
τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ, καὶ πιστωθέντες ἐν τῷ λόγῳ tov | generally prevail among the ablest and best Christians? How
Θεοῦ, μετὰ πληροφορίας Πνεύματος ‘Aylov, ἐξῆλθον εὐαγγελι- | could those famous Martyrs for the Christian truth be some of
μενοι τὴν βωσιλείαν τοῦ Θεοῦ μέλλειν ἔρχεσθαι" κατὰ χώρας | them 80 unconscionable as to affect, others so irresolute as to
οὖν καὶ πόλεις κηρύσσοντεΞ: καθέστανον τὰς ἀπαρχὰς αὐτῶν, | yield to, such injurious encroachments? and how could all the
δοκιμάσαντες τῷ Πνεύματι, εἰς ἐπισκόπου“ καὶ διακόνους τῶν | holy Fathers (persons of so renowned, so approved wisdom and
μελλόντων πιστεύειν. : integrity) be so blind as not to discern such a corruption, or so
6. ef tis κιτιλ.] See on 1 Tim. iii. 1. bad as to abet it? How, indeed, could all God’s Church be 80
— μιᾶς γυναικὸς ἀνήρ] See on 1 Tim. iii, 2. weak as to consent in judgment, so base as to comply in practice
1. Δεῖ γὰρ τὸν ἐπίσκοπον---εἶναι)] For he who has the over- | with it? In fine, how can we conceive, that all the best monu-
sight of others ought to be, &c. St. Paul is giving directions to | ments of antiquity down from the beginning (the <Acés, the
Titus, the Chief Pastor of Crete, concerning the qualifications of | Epistles, the Histories, the Commentaries, the writings of all
those who are to be ordained Presbyters in every city by him. | sorts coming from the blessed Martyrs and most holy Confessors
The persons who, on account of their age and dignity, are called | of our faith), should conspire to abuse us? the which do speak
Presbyters, are here called Episcopi, in relation to the flock, of | nothing but Bishops; long Catalogues and rows of Bishops suc-
which they had the oversight. See Theodoret here, and the Pre- | ceeding in this and that city; Bishops contesting for the faith
liminary Note above on | Tim. iii. against Pagan Idolaters, and Heretical corrupters of Christian
These Presbyters of Crete are called Episcopi; but there | doctrine; Bishops here teaching, and planting our religion by
was one person set over them by St. Paul as their Overseer, | their labours, there suffering, and watering it with their blood ?”’
namely, Titus. He is not called Presbyter or Episcopus by | Barrow (Works, London, 1686. Folio. Serm. xxiv. Vol. iii. p. 273).
St. Paul; he is commanded by the Apostle to ordain and rule | See also Bp. Pearson (Minor Works, i. pp. 271—286).
Presbyters, and to set them as spiritual Overseers over their pas- It may be concluded, therefore, from Holy Scripture, and
toral charges in the several cities of Crete. from the universal practice of the Church of Christ, from its
It would be of no use to dispute about the name by which | foundation for more than fifteen hundred years withoul inter-
Titus himself, and such as Titus, who were entrusted by the | ruption, that Church-Government by Bishops is of divine in-
Apostles with the ordination and government of Presbyters, were | stitution. “ Exitus varidsse debuerat error. Ceeterum quod apud
called. The fact is certain, that Titus and Timothy were placed | multos unum invenitur, non est erratum sed traditum; et id
by St. Paul at Crete and Ephesus, and were invested with chief | Dominicum est et veram, quod pris traditum, id extraneum et
spiritual authority over Presbyters, Deacons, and People; and | falsum, quod posteriis immissum.”’ Tertudiian (Preescr. Heeret. 28).
that in this respect they stood in the place of the Apostle St. Paul — μὴ πάροινον, μὴ πλήκτην)] See on | Tim. iii. 3.
himeelf in their respective spheres. (See v. 5.) And ever since 9. ἀντεχόμενον) taking firm hold of; holding himself on to,
that time, those persons, who have been and now are thus law- | 20 as to help, serve, maintain, support. Cp. Matt. vi. 24. 1 Thess.
fully placed as Chief Pastors in their several Dioceses, are the | v. 14, ἀντέχεσθε ἀσθενῶν, and 1 Tim. vi. 2, ἀντιλαμβανόμενοι.
proper successors of the Apostles. And it certainly ought not to | ἀντέχεται = ἀντιλαμβάνεται, Hesych.
be made a matter of complaint against them, but the contrary, — τοὺς ἀντιλέγοντας ἐλέγχειν] See S. Augustine's Sermon
that they have not arrogated to themselves the name of Aposties, | 178, on this text.
but are content with a humbler title, that of Episcopi, which is 10. ἀνυπότακτοι] ineubordinate. ‘ Quam prono in seditiones
indeed very expressive of their duties, inasmuch as they have the | animo fuerint Judei, magno numero Cretam habitantes, ex his-
oversight of Christ’s flock, both Clergy and Laity, but was origi- | torid satis constat.” Wetstein (p. 376).
nally applied by the Apostles to the second order of Ministers in — μάλιστα of ἐκ περιτομῆς) specially they of the Circum-
the Church. cision, to whom Titus might be particularly obnoxious. See on Gal.
ii. 1.3. As to their ἀνυποταξία, or insubordination, and patronage
of it, see one. 1. These false Teachers were Judaizers of Crete.
Jews of Crete are mentioned as coming up to Jerusalem, Actsii. 11.
11. ἐπιστομίζειν] φιμοῦν, to muzzle. (Hesych.) κατασιγάζειν
Schol. Aristoph. Equit. 480,—a proof of the Apostolic power of
Titus. See ii. 15, μετὰ πάσης ἐπιταγῆς.
— ὅλους οἴκους ἀνατρέπουσι) they subvert whole families,
particularly by their anarchical doctrines, setting inferiors against
their superiors. See on v. 1, rare on 1 Tim. vi. 1. 5.
2
. 1.18.
bh. 2. 1.
3 15. 1.
im. 1. 6.
att, 23. 23.
‘im. 6.
im. 3.
The universal consent of the Church, in and from Apostolic
times, in the acknowledgment of Episcopal Government, and the
universal establishment of that Government in all parta of the
world, are facts which cannot be gainsaid; and they afford the
best practical exposition of the language of St. Paul on the sub-
ie si Church Government, in this Epistle, and in the Epistle to
γ.
The argument in this respect has been stated, with his usual
clearness and vigour, by Dr. Barrow, as follows: “The primitive
a ee σε σον
452 TITUS I. 13—16. II. 1.
« a aN a δ , “΄ 3 9
Κρῆτες det ψεῦσται, κακὰ θηρία, γαστέρες ἀργαί: ᾿
18 ἡ μαρτυρία αὕτη ἐστὶν ἀληθής" δι’ ἣν αἰτίαν ἔλεγχε αὐτοὺς ἀποτόμως, va
τα 198. 29.1.8... ὑγιαίνωσιν ἐν τῇ πίστει ™ μὴ προσέχοντες ᾿Ιουδαϊκοῖς μύθοις, καὶ ἐντολαῖς
Matt. 15. 9.
Col2.22. ἀνθρώπων ἀποστρεφομένων THY ἀλήθειαν.
δ Ὁ. 8 6.0. 15° Πάντα καθαρὰ τοῖς καθαροῖς, τοῖς δὲ μεμιασμένοις καὶ ἀπίστοις οὐδὲν
Luke 11. 39, 41
Acts10.15. Καθαρὸν, ἀλλὰ μεμίανται αὐτῶν καὶ 6 νοῦς καὶ ἡ συνείδησις. 15 ° Θεὸν ὁμολο-
Rom. 14. 14, 20.
1Cor.6.12. γοῦσιν εἰδέναι, τοῖς δὲ ἔργοις dpvodvrat, βδελυκτοὶ ὄντες καὶ ἀπειθεῖς, καὶ πρὸς
& 10. 23, 25.
1 Tim. 4. 8, 4. av ἢ, 3 ν 394,
02 Tim, 8. 5. Τὰν ἐργ oF ἀγαθὸν ἀδόκιμοι.
ouaet: IL. 1 Σὺ δὲ λάλει ἃ πρέπει τῇ ὑγιαινούσῃ διδασκαλίᾳ' 3 πρεσβύτας νηφαλίους
12. ἴδιος αὐτῶν xpophrns] a prophet of their own, counted as
such by themselves,—Epimenides, a priest and poet (vates) of
Crete. See Augustine, contra Adversariam Legis, ii. 13.
On the use of the word Prophetes in this sense, see Varro,
L. L. vi. 8.10. Epimenides, who visited Athens about a.p. 596,
is described by Plutarch (Solon, p. 84) a8 θεοφιλὴς καὶ σοφὸς
περὶ τὰ θεῖα, τὴν ἐνθουσιαστικὴν Kal τελετικὴν σοφίαν. Wetslein.
— Κρῆτες ἀεὶ ψεῦσται) The Cretans are always liars. This
verse is from the χρησμοὶ of Epimenides. (Jerome.) The first
half of it was adopted by Callimachus (Hymn. Jov. 4), alleging
as a proof of their mendacity that they claimed to have in their
island the grave of Jupiter, the king of gods! Chrys.
This popular boast of the Cretans, mentioned by St. Paul’s
countryman Callimachus, is a striking proof of the tendency of
Heathenism and Idolatry to propagate falsehood, and to do the
work of the Father of Lies. No wonder, that the Apostle here
speaks as he does of the falee and treacherous character of the
inhabitants of Crete, which had become proverbial. See the au-
thorities in Wetstein, p. 370; and Koray’s Atakta, ii. p. 304.
On St. Paul’s citations from Heathen Poets, even from an
Heathen Altar, see Chrys. here, and notes on Acts xvii. 23. 28,
and 1 Cor. xv. 33.
The Apostle St. Paul, in his Epistle to the Romans, declares
to the Jews their guilt, and consequent need of Repentance and
of a Redeemer,—not on his own authority, but by quotations
from their own Prophets (Rom. iii. 10—15), against whose testi-
mony they could make no exception. So he here adduces against
the Cretans the witness of one whom they regarded with reverence
asa Prophet of their own, and who also was held in universal
estimation by the Gentile World, Epimenides,—a proof of his
prudence and wisdom in administering rebuke.
Not less observable is the evidence thence derivable of St.
Paul’s confidence in his own divine mission, and in that of Titus,
set as Bishop by him over the people of Crete.
‘What impostor would have dared to use such strong lan-
guage as this concerning that Nation, to whom he sent a spiritual
Envoy, in order that he might reside among them and govern
them? If St. Paul had been a mere secular Teacher, he would have
perhaps quoted some smooth saying to flatter the national vanity of
the Cretans ; and he would not have cited this verse of Epimenides.
But he was armed with divine power, and God gave similar gifts
to Titus by his means. God had not given him the spirit of fear,
but of power and of Jove, and of a sound mind.
The design of this severe censure is stated in v.13. The
moral disease of the Cretans is discovered and probed to the
quick, “in order that they may be sound in the faith,’ and be
rescued from the errors of those false teachers who would destroy
them, by smooth speeches, in body and soul (vv. 13, 14; ii. 1).
Observe also the result. This Epistle, in which this severe
censure is contained, bas ever been received and read in the
Churches of Christendom as a part of Holy Scripture. It was
doubtless read in the Churches of Crete itself; and Titus, to
whom it is addressed, is at this day honoured there as the Apostle
of Crete. (Cp. on v. 4.)
These results would never have been produced, if the Cretans
had not been convinced of the inspiration of St. Paul, and of the
Apostolic Mission of St. Titus.
On this important topic compare note on Gal. iii. I, ὦ
ἀνόητοι Γαλάται.
Yet this wise speech, so fruitful in profitable teaching, is
now denounced by some critics as “ εἶπθ harte und ungerechte
Bestiitigung !’’ De Welle, p. 10.
— κακὰ θηρία] evil beasts, on account of their savage disposi-
tion. Joseph. A. xvii. 5.5. Cp. the proverb, Κρῆτες, Καππά
Boxes, Κίλικες, τρία κάππα κάκιστα. On the words θηρίον and
bestia applied to persons, see Wetstein.
— γαστέρες dpyal] sluggish bellies ; that is, given up to sloth
and gluttony. ‘‘ Vivite lurcones, comedones, vivite ventres.’’
8.
A barren soil for a Christian Bishop to cultivate! The
Apostle does not conceal its untractable character from him whom
he has appointed to break it up, and to bring it, by Christian
tillage, into spiritual fertility. Another proof of his godly sin-
cerity and courage.
14. ᾿Ιουδαϊκοῖς μύθοι] See on 1 Tim.i. 4; iv. 7; and Jgna-
tius (ad Magnes. 8), μὴ πλανᾶσθε μυθεύμασιν τοῖς παλαιοῖς,
ἀνωφελέσιν οὖσιν" εἰ γὰρ κατὰ Ἰουδαϊσμὸν (ζῶμεν, ὁμολογοῦ-
μεν χάριν μὴ εἰληφέναι.
- ἐντολαῖς} human ordinances concerning abstinence from
certain meats as unclean, and other ceremonial matters. See
Eph. ii. 15, and Col. ii. 21—23.
15. Τιάντα (Elz. μὲν) καθαρὰ τοῖς καθαροῖς x.7.A.] To the clean
all things are clean; viz. all creatures, because created good by a
good God, and because blessed by Him, and sanctified by Christ,
and because restored to man for his free use by Him. But to
those persons who are sof sanctified by spiritual indwelling in
the mystical body of Christ, and by faith in the Incarnation of
Him Who is the Eternal Word, but are defiled by evil lusts
which war against the soul, all things are unclean.
See above on 1 Tim. iv. 4; and Augustine contra Faustum
Manicheum, xxxi. 4; and Bp. Sanderson, quoted above, on
1 Cor. iii. 22, 23.
— ὁ νοῦς καὶ 4 ovvelBnois] their Mind and their Conscience.
The word νοῦς, Mind (mens, μένος), has s very comprehensive
sense in the New Testament, and signifies not only the Under-
standing and Reason, but also the Will and the Affections. See
Rom. i. 28. Eph. iv. 17. 1 Tim. vi. δ᾽; and the note in Mr. Elli-
cott’s excellent edition of this Epistle. ᾿
The νοῦς, Mind, is clearly distinguished from the Conscience;
e.g. in that it takes cognizance of external objects, and considers
and reasons concerning the attributes and will of God, as revealed
in Nature and Revelation; and according as it is rightly regulated
or no, and is in a healthful or diseased condition, determines and
governs the practice, and forms the habits of man. But the
Conscience (as the word is used in the New Testament), ἡ
συνείδησις, the Conscience, or moral sense, given to man by God,
is His voice in the human heart, and does not necessarily suppose
any active energy of the intellectual faculty, but pronounces, as it
were, by a spiritual instinct or moral inspiration on the character
of human actions, and often speaks most clearly, articulstely, and
powerfully, as in children and women, where the νοῦς, or reason-
ing faculty, may not be deliberately exercised. See Rom. ii. 15.
At the same time it is a necessary part of our moral disci-
pline, to bring all the faculties of the νοῦς, or Mind, to bear upon
the Conscience, and to inform and regulate it by the will of God.
See above on Acts xziii. 1.
The false teachers here mentioned are censured, not only 88
depraving their understanding and will, but as having desecrated
and polluted, if we may so speak, that divine oracle, and moral
Shechinah, which God Himeelf had enshrined in their heart, their
Conscience. See on 1 Tim. iv. 2.
16. ὁμολογοῦσιν} they acknowledge, they own, that they know
God ; that they are not ignorant of the truth; and yet they prac-
tically deny it by their lives. As the Apostle says (Rom. i. 18),
“they hold the truth in unrighteousness,” and thus they sin wil-
fully against their own conscience.
The sense seems to have been misunderstood by some, on
account of the ambiguity of the meaning of the word ‘ profess’ in
the English Version,—a word which is now more commonly em-
ployed in the sense of ‘ pretend.’
— βδελυκτοὶ--- καὶ ἀπειθεῖ] On the tendency of the denial of
the doctrine of the Incarnation to produce immoral practice, see
on Col. ii. 22, 23.
— ἀδόκιμοι] reprobate. See Rom. i. 28. 2 Tim. iii. 8. Con-
trast with this sentence iii. 1, πρὸς πᾶν ἔργον ἀγαθὸν ἑτοῖμοι.
Cu. 11. 1. Σὺ δέ] However great may be the moral disease of
the population of Crete, and however corrupt the teaching of these
TITUS II. 3—14.
453
εἶναι, σεμνοὺς, σώφρονας, ὑγιαίνοντας τῇ πίστει, τῇ ἀγάπῃ, τῇ ὑπομονῇ.
δ» Πρεσβύτιδας ὡσαύτως ἐν καταστήματι ἱεροπρεπεῖς, μὴ διαβόλους, μὴ οἴνῳ a1Tim.2.9.
Pe B oe : eka Pp p 5» BN ἴα: » μὴ Ὁ ἃ ΠΣ
πολλῷ δεδουλωμίνας, καλοδιδασκάλους, 4 ἵνα σωφρονίζωσι τὰς νέας φιλάνδρους ! Pet: 8.3.
, 5b gee e N 3 N 9 N ε ΄
εἶναι, φιλοτέκνους, ὅ " σώφρονας, ἁγνὰς, οἰκουροὺς, ἀγαθὰς, ὑποτασσομένας » Gen. 5. 1.
τοῖς ἰδίοις ἀνδράσιν, ἵνα μὴ ὃ λόγος τοῦ Θεοῦ βλασφημῆται.
Cor. 14. 84.
6 Τοὺς νεωτέρους ὡσαύτως παρακάλει σωφρονεῖν, ἴ “ περὶ πάντα σεαυτὸν {Ee
¢1 Tim. 4, 12.
παρεχόμενος τύπον καλῶν ἔργων, ἐν τῇ διδασκαλίᾳ ἀφθορίαν, σεμνότητα, | νει. 5. 5.
dt Tim. 5. 14.
8d , ε aA 3 , ν ε ἐξ > , ΕΣ a δὲ » Ne oa
λόγον υγιη, ἀκατάγνωστον, iva ὁ ἐξ ἐναντίας ἐντραπῃ-. μηθεν ἐχὼν περὶ μων ᾿ Pet. 3. 19, 15.
λέγειν φαῦλον.
8. 16.
9* Δούλους ἰδίοις δεσπόταις ὑποτάσσεσθαι, ἐν πᾶσιν εὐαρέστους εἶναι, μὴ | Tim.6.1,3.
ἀντιλέγοντας, 10 μὴ νοσφιζομίνους, ἀλλὰ πίστιν πᾶσαν ἐνδεικνυμένους ἀγαθὴν, {},Tim.2.4.
ν \ ’ \ col lal e lal A cal > -“
ἵνα τὴν διδασκαλίαν τὴν τοῦ Σωτῆρος ἡμῶν Θεοῦ κοσμῶσιν ἐν πᾶσιν.
3 ,ὔ x e , aA nm e€ ’ a 2 θ ΄ 12 8 .
Ἐπεφάνη γὰρ ἡ χάρις τοῦ Θεοῦ ἡ σωτήριος πᾶσιν ἀνθρώποις, παι- Col. 1. 22.
lif
ὃ 4 e a ν 9 Ld ΝΥ 9 id \ DY ‘ 3 id *
εύουσα ἡμᾶς ἵνα ἀρνησάμενοι τὴν ἀσέβειαν καὶ τὰς κοσμικὰς ἐπιθυμίας σω- 2Tim.19,
φρόνως καὶ δικαίως καὶ εὐσεβῶς ζήσωμεν ἐν τῷ νῦν αἰῶνι, 18" προσδεχό hl Cor. 1.7.
ρόνως καὶ δικαίως καὶ εὐσεβῶς ζήσωμεν ἐν τῷ αἰῶνι, 15" προσδεχόμενοι bit 3
τὴν μακαρίαν ἐλπίδα καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου Θεοῦ καὶ Σωτῆρος yore δ᾽ δ δ...
. a a a a a_ Gal. 1. 4.
ἡμῶν Fnood Χριστοῦ, 1" 'ὃς ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν, ἵνα λυτρώσηται ἡμᾶς Heb. ἡ. i4.
& 2. 20.
Judaizers (i. 10—16), do not thou be silent, but speak those
things which beseem the wholesome: doctrine. See on 1 Tim.
i. 10; iv. 3.
2. πρεσβύτας] old men. See 1 Tim. v. 1. Philem. 9.
— σεμνούς) reverend, worshipful.
8. Πρεσβύτιδας] 1 Tim. v. 2.
— ἐν καταστήματι) in deportment. ““ Composito gressu,
habitu, incessu,”’ &c. ‘ Incessus, motus, vultus, sermo, silentium,
quandam decoris sacri preeferant dignitatem.” Jerome. Cp.
Simplicius in Wetstein, Ὁ. 372, κατάστημα αὑτοῦ σεμνὸν, στα-
θερὸν, i.e. ‘compositum.’ S. Ignatius (ad Trail. 3) says of the
Bishop of Tralles that his “ very κατάστημα (deportment, car-
riage) was 8 sermon (μαθήτεια), and his very meekness was
power ”’—like that of a late most reverend Primate of the Church
of England in our own age.
— ἱεροπρεπεῖς) θεοπρεπεῖς (Hesych.), worshipful, ‘ auguste’—
‘ beseeming holiness’—a word applied by Plato, Xenophon,
Josephus, and others, to characterize what is in accordance with
the reverential solemnity and holy dignity of the public offices
of religious worship. See Welstein. Cp. 1 Tim. ii. 10. Eph.
v. 3.
4, ἵνα σωφρονίζωσι) That they may be to them like their
Σωφρονισταὶ, who were set over the youth of Athens to regulate
and order their behaviour. (Etym. M.) The inculcation of the
word σώφρων in this Epistle (i. 8; ii. 2.5) intimates the cha-
racter of those with whom Titus had to deal. A, F, G, H have
σωφρονίζουσι here, in the Indicative mood, and so Lach., Tisch.,
Alf. But C, D, E, I, K have the conjunctive σωφρονίζωσι, and
20 Huther, De Wette, Bloomf., Ellicott. See above, note on
Gal. iv. 17. 1 Cor. i. 31.
δ. oixoupods] keepers at home. And something more; viz. keepers
of home. See Hesych. in v. oixoupla: ἡ κατ᾽ οἶκον φυλακή.
The dignity and freedom given by Christianity (Gal. iii. 28)
to the women of Greece, might easily be abused into an occasion
of licence, and bring a reproach on the Gospel. Hence the
greater importance of this precept—“ that the word of God might
not be evil spoken of.”
1. réxov] 1 Thess. i. 7. 2 Thess. iii. 9. 1 Tim. iv. 12.
“Doctor aliorum debet esse instar conche, que priis ipsa im-
pletur, quam in alios redundet.”” S. Bernard (Serm. 18, in Cantica.
A Lapide).
— ἀφθορίαν} uncorruptness. So the major part of the best
authorities. Elz. ἀδιαφθορίαν. Cp. Eph. vi. 24. Mill and
Bloom/. add ἀφθαρσίαν after σεμνότητα, with D**, G** (perhaps),
andI, K. iz. has ὑμῶν for ἡμῶν.
9,10. Δούλου:] See i. 1, and 1 Tim. vi. 1.
11. ᾿Ἐπεφάνη] ‘illuxit’ (Jerome), or ‘ apparuil,’ as a bright
and glorious Light, suddenly gleaming on the world, which sat in
darkness and the shadow of death.
— πᾶσιν ἀνθρώποις} to all men; to Gentiles as well as Jews,
to women as well as men, to slaves as well as to freemen.
18. τὴν μακαρίαν ἐλπίδα) the blessed Hope, laid up as a trea-
sure in heaven, and one day to be fully enjoyed. See Col. i. 5.
— ἐπιφάνειαν τῆς δόξης] the manifestation of the Glory of
Christ; coming to judgment with Power and Great Glory, and
sitting on the Throne of His Glory. See Matt. xix.28; xxiv. 30;
xxv. 31. 2 Thess. i. 9; ii. 8.
— τοῦ μεγάλου Θεοῦ καὶ Σωτῆρος ἡμῶν ᾿Ιησοῦ Χριστοῦ) of our
Great God and Saviour Jesus Christ. So Theodoret, who says,
“St. Paul here calls Christ the Great God; and thus rebukes the
heretical blasphemy,’’ which denies His Godhead. And Chry-
sostom here asks, “‘ What can those persons say, who allege that
the Son is inferior to the Father?” And Theophylact, “ Let
such men listen to the Apostle, who declares that the Son is
God and Mighty ;” and in his note on Phil. ii. 6, “ Hear,” he says,
“Paul affirming that the Son is the Great God,’’ and he then
quotes this verse. So likewise S. Jerome, who says, “ Our
Saviour Jesus Christ is here called the Mighty God.’ And
again, ‘‘ Christus Jesus, Magnus Deus atque Salvator noster, re-
demit nos sanguine suo, ut sibi Christianum populum peculiarem
faceret.” So also Primasius here, ‘‘ He calls Christ the Great
God, concerning Whom the Angel said to Mary, He shall be
Great.” (Luke i. 32.)
Indeed there is a continuous chain of authorities, reaching
from the Apostolic age to the present, showing that this text has
been generally applied to God the Son by the best writers.
S. Ignatius (ad Ephes. i.) appears to bave had it in hia
mind, and certainly expresses its sense, when he says, ἐν θελήματι
Πατρὸς καὶ Ἰησοῦ Χριστοῦ τοῦ Θεοῦ ἡμῶν.
It was so understood by Clem. Alexand. (Cohort. ad Gentes,
p. 7), where he says, that the manifestation here spoken of is the
manifestation of the Divine Logos, God and Man.
It was so understood by S. Hippolytus, the disciple of
8. Irenseus, and the Author of the Little Labyrinth in Euseb.
v. 28, who says, ὁ yap εὔσπλαγχνος Θεὸς καὶ Κύριος ἡμῶν
Ἰησοῦς Χριστὸς οὐκ ἐβουλεύετο. See Routh, Rel. Sacr. ii.
p. 26.151. So Athanasius, ad Adelphium i. p. 915, and in his
Treatise on the Essence of the Father, and Son, and Holy Spirit,
sect. 27, μέγας Θεὸς ἐκλήθη ὁ vids. And Cyril Hieros.
(Catech. xv.) applies this manifestation also to Christ, coming to
judgment. Other quotations to the same import from Epipha-
nius (adv. Heeres. p. 887), S. Basié (in Ps. i. and c. Eunom. iv.
p. 294), and 8. Gregory Nyssen (c. Eunom. x. p. 265), and from
S. Chrysostom passim, may be seen in the late Dr. Wordsworth’s
Six Letters to Granville Sharp, pp. 66—84.
See also Dr. Routh, Reliq. Sacr. ii. 26, who observes that
S. Cyprian, in the third century, often uses the title ‘‘ Dominus
et Deus noster Jesus Christus,” and so other Bishops in the Third
Council of Carthage, and the Synodic Epistle of the Council of
Antioch (Euseb. vii. 30), and Didymus, the Master of S. Jerome
(de Trin. iii. 2).
It is certain also, that the Apostle in other places ascribes to
our Saviour the title of God. See Rom. ix. ὅ. Col. ii.2. Heb.i. 8.
Acts xx. 28. And it is probable that St. Paul had here in his
mind the remarkable prophecy of Isaiah (ix. 6) where Christ is
called ‘the Mighty God.” Cp. below on Rev. xix. 17.
The word ᾿Ἐπιφάνεια, or Manifestation, here used, is em-
ployed by St. Paul in five other places in his Epistles, and in
every one of them to describe the manifestation of Christ, and in
four of them to designate the fature Manifestation of His Coming
404
TITUS I. 15. I. 1—65.
ἀπὸ πάσης ἀνομίας, καὶ καθαρίσῃ ἑαυτῷ λαὸν περιούσιον, ζηλωτὴν καλῶν
¥
ων.
ΚῚ Cor. 16. 11.
1 Tim. 4. 12.
περιφρονείτω.
a Rom. 18.1, ἂς.
1 Pet, 23. 18.
Ὁ Phil. 4. 5.
2 Tim. 2. 24. 25,
ce 1 Cor. 6. 11.
ean
no
sere:
σοῦντες ἀλλήλους.
be
ORR θ᾽
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15 * Ταῦτα λάλει καὶ παρακάλει, καὶ ἔλεγχε μετὰ πάσης ἐπιταγῆς: μηδείς σον
IH. 1." Ὑπομίμνησκε αὐτοὺς ἀρχαῖς καὶ ἐξουσίαις ὑποτάσσεσθαι, πειθαρχεῖν,
πρὸς πᾶν ἔργον ἀγαθὸν ἑτοίμους εἶναι, 2 " μηδένα βλασφημεῖν, ἀμάχους εἶναι,
ἐπιεικεῖς, πᾶσαν ἐνδεικνυμένους πρᾳότητα πρὸς πάντας ἀνθρώπους.
8 «μεν γὰρ ποτὲ καὶ ἡμεῖς ἀνόητοι, ἀπειθεῖς, πλανώμενοι, δουλεύοντες ἐπι-
θυμίαις καὶ ἡδοναῖς ποικίλαις, ἐν κακίᾳ καὶ φθόνῳ διάγοντες, στυγητοὶ, μι-
4 «Ὅτε δὲ ἡ χρηστότης καὶ ἡ φιλανθρωπία ἐπεφάνη τοῦ Σωτῆρος ἡμῶν Θεοῦ,
οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ ὧν ἐποιήσαμεν ἡμεῖς, ἀλλὰ κατὰ τὸ αὑτοῦ
ἔλε ¥ en 8 Ν A id Ν 3 co »
ἔλεος ἔσωσεν ἡμᾶς διὰ λουτροῦ παλιγγενεσίας, καὶ ἀνακαινώσεως Πνεύματος
to Judgment, as here. See 2 Thess. ii. 8. 1 Tim. vi. 14. 2 Tim.
i. 10; iv. 1. 8.
On this text, see also the important remarks of Dr. Water-
land, Moyer Lectures vi. Vol. ii. p. 129.
14. λαὸν περιούσιον) a peculiar people. So Clemens Rom.
58, ὁ Θεὸς ὁ ἐκλεξάμενος ἡμᾶς δι αὐτοῦ (Ἰησοῦ Χριστοῦ) εἰς
λαὸν περιούσιον. As S. Jerome observes here, this phrase ia
derived from the LXX, Deut. vii. 6; xiv. 2; xxvi. 18. Exod.
xix. 5; and is equivalent to the Hebrew προ, Cp. Ps. cxxxv. 4.
Eccles. ii. 8, where περιουσιασμὸς is used to signify a peculium,
ἀπεριποίησις, 1 Pet. ii. 9. The words περιούσιος, περιποίησις
mark something more than acquisition and possession; the pre-
position wep) gives to these words an idea of speciality and
superiority. Thus the Jews were a λαὸς περι-ούσιος, because
they were chosen to be apart JSrom, and above, all other people,
in the distinctions of God’s favour, a λαὸς ἐξαίρετος, as S. Jerome
here explains the word. So those who are in Christ are a λαὸς
περι-ούσιος, separate from, and superior to, those who do not
receive and obey the Gospel.
— ὠλωτήν] σπουδαστὴν, Hesych. Let us, therefore, not
only do good works, but have zeal for the doing of them, rivalling
one another, vying with one another, in doing them, and pro-
voking one another to do them. Chrys. See below on iii. 8.
15. μετὰ πάσης ἐπιταγῆς] with all authority. A proof of the
pre-eminence of Titus as Chief Pastor of Crete. See i. 5.
— μηδείς cov περιφρονείτω) Nolo te talem exhibeas, ut
possis ab aliquo contemni. Nemo, te segniter agente, sic vivat,
ut sese te putet esse meliorem ; qualis enim sdificatio discipuli,
si se intelligat magisiro esse majorem 7 Jerome.
Cu. III. 1. ἀρχαῖς καὶ ἐξουσίαις ὑποτάσσεσθαι] to submit
themselves to rulers and authorities. Another proof of the
Apostle’s courage, truthfulness, and divine commission.
The Cretans were noted for their turbulence and unruliness,
in which they were abetted and encouraged by the Jews and
Judaizers of the islands (see on i. 10. 12), and they had now lost
their independence, and were subject to a foreign rule, that
of Rome, to which they were subjugated by Metellus Creticus,
B.C. 67; and Crete was annexed to Cyrene as a Roman Province
(Vell. Paterc. ii. 34. 38. Dio Cass. xxxvi. 2), under a Propretor,
with the title of Proconsul (Strabo, p. 840. Orelli, Inscr. 3658,
Long, in Smith's Dict. p. 704).
Yet St. Paul charges Titus to inculcate loyalty to the
authority of Rome, 1 Tim. ii. 1—3.
If the Apostle had been merely a secular teacher of human
knowledge, or 8 champion of a human sect, and had not been
endued with divine wisdom, he would not have ventured to in-
culcate these lessons of subordination to a foreign authority, now
wielded by a Nero; but he would either have been silent on the
eubject, or, perhaps, have flattered the vanity and inflamed the
passions of the Cretans, and have courted their favour, by follow-
ing the example of those teachers, who excited them to throw off
the yoke of Roman rule, and to recover their ancient Liberty.
A, C, D*, E*, F, G omit καὶ here: perhaps ἀρχαῖς may be a
loss.
6 — πρὸς πᾶν ἔργον ἀγαθὸν ἑτοίμους] Quoted by Clement of
Rome, 2.
2. ἐπιεικεῖς} equitable, fair, forbearing. See 1 Tim. iii. 3.
8. Ἦμεν γὰρ ποτὲ καὶ jpeis] for we also were formerly foolish.
A modest reply from the Apostle to the censure of those who
might condemn him as severe and uncharitable for speaking 20 ,
sternly of the vices of the Cretans, and of the necessity of severe
discipline in order to amend them. See i. 10—13; ii. 15.
Let not the Cretans imagine that we are thus arrogantly
claiming any superiority to ourselves. We also once were what
they now are; and our moral change is not due to ourselves, but
to Divine Grace. Let them receive that, and then they will be-
come what God’s grace has made us to be. 1 Cor. xv. 10.
Thus the Apostle is led to speak of Regeneration, v. 4;
and he opens out a glorious view, that of the New Birth of an
entire Nation, and of the World.
4. ἡ χρηστότης] the kindness. See on Eph. ii. 7. These
words are adopted by Justin Martyr, c. Tryphon. c. 47.
— ἐπεφάνη) beamed upon us. See ii. 11.
δ. οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ) not by works (as a cause)
wrought in righteousness, which (i.e. works) we did (antecedently
to our adoption into Christ, and to which some men, i.e. the
Judaizers, pretend, and on which they rely); but according to
His own mercy He saved us.
He uses the article τῶν before δικαιοσύνῃ, because he is
citing a phrase which others applied to themselves, but which he
altogether repudiates in his own case.
When those false leaders were asked, What was thetr ground
of hope of salvation, they would reply, τὰ ἔργα τὰ ἐν δικαιοσύνῃ
ἃ ἐποιήσαμεν ἡμεῖς. But St. Paul would answer, Θεοῦ ἔλεος.
— ἔσωσεν ἡμᾶ:] He saved us. As far as He is concerned, we
are already saved; for He has done on His pari all that was
requisite for our salvation; and He has given us a good hope of
salvation, if we persevere in the state of salvation in which He
placed us at our Baptism. See above on Rom. viii. 24, 25. 30.
— διὰ λουτροῦ wadrryyeveotas] by means of the laver of Re-
generation. The merciful God delivered us from our former
miseries by means of His only-begotten Son, having freely given
us forgiveness of sins in the saving waters of Holy Baptism ; and
having created us again and formed us anew, and having vouch-
safed us the gift of the Holy Ghost, and opened to us the path of
Righteousness. Theodoret.
The same God Who created us originally has now created us
anew. This is the grace and efficacy of Baptism. And as we
consist of body and soul,—the one visible, the other invisible,—so
Baptism consists of two things, viz. the Water and the Spirit, the
one visible and received by our bodies, the other invisible and in-
corporeal, concurring with the former; the one typical, the other
cleansing the inmost soul. Greg. Nazian. Orat. xl. p. 695.
On the doctrine of Regeneration in Baptism, see above on
John iii. 5; and Justin Martyr, Apol. i. 61; Jreneus, iii. 17; νυ.
15; Tertullian, de Baptismo, 1. 20, and de Anima, c. 20, ‘‘ Nos
in aqua nascimur;” Theophyl. ad Autolyc. ii. 16, who imitates
St. Paul’s words, and says, that ail men who resort to the Truth
receive remission of sins “ by water and the laver of Regeneration,
and being born anew, and receiving a benediction from God.”
See also the eloquent homily of S. Hippolytus in Theophania, c.
8; and of 5. Gregory Nazianzen, xxxix. and x].; and Dr. Water-
land's Sermons, vi. 343. 346; Bp. Betheil, General View of Re-
generation in Baptism, Lond. 1850; and Blunt, Early Fathers,
Series ii. Lecture xi.; and the excellent observations of Dean
Trench, Syn. N. T. § xviii. pp. 74, 75.
The following remarks on this text are from Dr. Waterland.
A learned writer has well proved that the Greek and Latin
Fathers not only used the word Regeneration for Baptism, but so
appropriated it also to Baptism as to exciude any other conver-
sion, or repentance, not considered with Baptism, from being
TITUS ΤΠ. 6—8.
455
ἁγίου, 5 ‘ob ἐξέχεεν ἐφ᾽ ἡμᾶς πλουσίως διὰ ᾿Ιησοῦ Χριστοῦ τοῦ Σωτῆρος ἡμῶν, τ Bsek. 36. 2s
7 8 ya δικαιωθέντες τῇ ἐκείνου χάριτι κληρονόμοι γενηθῶμεν κατ᾽ ἐλπίδα ζωῆς
2 “
αιωνιον.
Acts 2, 33,
Rom. 5. 5.
Ε Rom. 8. 23, 24.
8 Πιστὸς ὁ λόγος, καὶ περὶ τούτων Bovdopat σε διαβεβαιοῦσθαι, iva φροντί-
ζωσι καλῶν ἔργων προΐστασθαι οἱ πεπιστευκότες Θεῷ' ταῦτά ἐστι καλὰ καὶ
signified by that name (Wall, Infant Baptism, Part i. xcv. pp. 22.
25. 28—30; Defence, pp. 12. 34. 41. 277. 318. 323. 327. 329.
333. 343; Append. pp. 4. 6. Comp. Archbishop Sharpe, Vol. iii.
Serm. xiii. p. 280, &c. Suicer, Thesaur. tom. i. pp. 243. 396.
639. 1352; tom. ii. pp. 278. 549. 554. Cangius, Glossar. Greec.
p. 1084. Bingham, xi. 1. 3, p. 462); 50 that, according to the
ancients, Regeneration, or new birth, was either Baptism itself
(including both sign and thing), or a change of man’s spiritual
state, considered as wrought by the Spirit in or through
Baptism.
This new birth, this Regeneration, could be but once in a
Christian’s whole life, as Baptism could be but once ; and as there
could be no second Baptism, so there could be no second new-
birth.
Regeneration, with respect to the regenerating agent, means
the first admission; and with respect to the recipient, it means
the first entrance into the Spiritual or Christian life. And there
cannot be two jirst entrances or two admissions, any more than
two spiritual /ives, or two Baptisms.
The analogy which this new spiritual life bears to the na-
tural, demonstrates the same thing. “ Cim ergo sint due nativi-
tates—una est de terra, alia de coelo; una est de carne, alia de
spiritu; una est de mortalitate, alia de wternitate; una est de
masculo et foemin4, alia de Deo et Ecclesia. Sed ipsee due sin-
guia sunt; nec illa potest repefi, nec illa. Jam natus sum de
Adam, non me potest iferum generare Adam; jam natus sum de
Christo, non me potest iterum generare Christus. Quomodo ufe-
rus non potest repeti, sic nec Baptiemus.” Augustin. in Johan.
Tract. xi. p. 378, tom. iii. part 2, edit. Bened. Conf. Prosper.
Sentent. 331, p. 246, apud Augustin. tom. x. in Append. Agui-
nas, Summ. part 3, qu. 66, art. 9, p. 150.
There are in all, three several dives belonging to every good
Christian, and three Births, of course, thereto corresponding.
Once he is born into the natural life, born of Adam; once he is
born into the spiritual life, born of water and the Spirit; and
once also into a life of glory, born of the Resurrection at the last
day. Dr. Waterland (Regeneration stated and explained, Vol. vi.
p. 346, on Titus iii. δ).
— καὶ ἀνακαινώσεως ΤΠινεύματος &ylov}] and by the Renovation
of the Holy Spirit.
The wadryyevecla, or new Birth, just mentioned by the
Apostle, takes place once in the laver of Baptism; but the sub.
sequent work of ἀνακαίνωσις, i.e. renovation, or renewal, is ha-
bitually needed by us, and is performed daily by the Holy Spirit.
As the Apostle says (2 Cor. iv. 16), ‘The inner man is being
renewed (ἀνακαινοῦται, present tense) day by day.’
Observe the word ἐξέχεεν, He poured forth from a spring;
and observe the word λουτρὸν, a laver, into which what is poured
forth flows.
These words, combined with the context here, and with our
Lord’s own declaration (in John iii. 5), on the necessity of being
born again of Water (ἐξ S8aros) and of the Spirit, display the
true doctrine of Regeneration ;
All the spiritual Blessings of the New birth, and of the New
life, are therein represented as flowing down to us from and ou
of the one fountain and well-spring of the Love of God the
Father ; and are all derived to us through God the Son, God and
Man, Who is the sole Channel of all grace to men; and are ap-
plied to us personally by the agency of God the Holy Ghost. See
note above on 2 Cor. xiii. 13.
All these Blessings come to us through the Incarnation of
God the Son, Who took our nature and died for us, and washed
us from our sins by His blood. And the Incarnation is, as it were,
the point of contact, at which the channel of Filial Grace joins on
to the Well-spring of Paternal Love, which opens out the way for
the effusion of Grace to all the family of Man, whose nature God
took in Christ. And the point of contact, at which the living
Water of Grace, which flows from the Well-spring of Paternal
Love through the Filial Channel of Grace, is poured forth into
our souls, is in the laver of our New Birth in Baptism.
Thus, then, the Baptiamal Font is the receptacle, into which
the Grace flowing from the spring of God’s love, and streaming
down to us through Christ, God and Man, dying for us on the
Cross, is poured forth as water conveyed by an aqueduct from
@ secret source in the distant hills, and gushing out into a pool ;
and is applied to the cleansing of our souls from original sin, and
to the quickening of them in the spiritual Siloam of the laver of
Regeneration.
Christ was born once by the operation of the Holy Ghost,
and He lives for evermore.
He was born once in us by the operation of the Holy Ghost.
And if we are truly His, He is daily renewed in us by the work-
ing of the same Spirit, and will dwell for ever in us. .
Hence we see the wisdom of the Church in choosing the
present passage of St. Paul for a proper Lesson on the Festival of
Christ’s Nativity, and in teaching us to pray, in her Collect for
that Day, to God, Who has given His only-begotten Son to take
our nature upon Him, that we, who have been born again and
made God’s Children by adoption and grace in Christ, may daily
be renewed by the Holy Spirit, through the same Jesus Christ
our Lord.
The reader will not have failed to observe the evidence
afforded by this passage on the Doctrine of the distinct personality
and several operations of the Three Persons of the Ever Blessed
Trinity. Cp. 2 Cor. xiii. 13.
7. γενηθῶμεν) 80 A, C, D®, F, G, Lack., Tisch., Ellicott,
Alf.— Elz. γενώμεθα.
8. Πιστὸς ὁ λόγο----διαβεβαιοῦσθαι)] Faithful is the saying; a
formula introducing a solemn asseveration. 1 Tim. i. 15; iii. 1;
iv. 9. 2 Tim. ii. 11.
The saying thus prefaced is that which declares the practical
character of the doctrine of Regeneration by Baptism.
This doctrine, therefore, of Baptismal Regeneration, is not
(as it has been vainly misrepresented by some) 8 mere empty
formality, a barren and unfruitful speculation, but it is the very
root of virtuous practice.
The Apostle teaches, and commands Titus to teach, that
they who have been engrafted into Christ by Baptism, must be
careful to promote good works. They who have been born anew
in Baptism have entered into a solemn covenant with God, by
which they obliged themselves to a new and holy /ife; and there-
| fore all who are baptized, are bound to keep their hearts with
diligence. (Prov. iv. 23.) See Greg. Nazian. Orat. xl.
We who are baptized were baptized into Christ's death (says
St. Paul, Rom. vi. 3); that is, into a formity to it, as well as
into a participation of its benefits, that we should be dead to ain;
and as He was raised up from the dead, we should not continue
in sin, but walk in newness of life. (Rom. vi. 2—5.)
We were baptized into His body. (1 Cor. xii. 13.) Our
bodies were made members of Christ (1 Cor. vi. 15), and were
united in Him to God, and became Temples of God the Holy
Ghost (1 Cor. iii. 16; vi. 19. 2 Cor. vi. 16); and we are there-
fore pledged thereby to be holy as He is holy (1 Pet. i. 15), to walk
worthy of our holy vocation (Eph. i. 5,6; iv. 1), and to bring
forth the fruits of the Spirit in our lives. (Gal. v. 22.) See above
on Eph. v. 5, and 1 Tim. iii. 16.
The teaching of St. Paul in this passage, and in many others
of the Pastoral Epistles, where he dwells specially on the neces-
sity of good works (1 Tim. ii. 10; v. 10; vi. 18. 2 Tim. ii. 21.
Tit. i. 16; ii. 7. 14; iii. 14), is a protest and safeguard against
that form of religion, and particularly of Judaism, which con-
tented itself with ἃ apecious profession of Knowledge which it
dignified with the name of Faith, bat which was not productive of
good fruits.
These passages are very important, as showing St. Paul’s
concurrence in the teaching of St. James, who wrote his General
Epistle with a special view to this hypocritical form of nominal
Religion.
Bee above the Introduction to the Epistle to the Romans,
Ρ. 200.
— καλῶν ἔργων προΐστασθαι} to promote good works; more
than to do them; to be, as it were, ‘ preefecti operum bonorum,”
to be foremost in them, and to lead others to them. The verb
προΐστασθαι, with a genitive of persons, signifies to stand before
them as their chief, ruler, protector, and patron, προστάτης.
(1 Thess. v. 12. 1 Tim. iii. 4. 12.) And it is coupled with things,
as here: προΐστασθαι τέχνης, Athen. p. 612; ἐργασίας, Plut.
Pericl. p. 151 (Wetstein), where it means to drive on, and zealously
to promote, aid, and urge on a work or trade, and not to allow the
trade or work to stand still, but to drive on the workman. The
overseer of the workmen who built a house or temple was called
Tim. 1.
. & 6.2
. 2. 23.
ch. 1. 14.
i Matt. 18. 15—17.
Rom. 16. 17.
2 Cor. 18. 2.
2 Thess. 3. 6.
2 Tim. 3. 5.
2 John 10.
k Acts 20. 4,
Eph. 6. 21.
Col. 4. 6.
2 Tim. 4. 12.
12 *
1 Acts 18, 24, 1 Cor. 1. 12,
προστάτης ἔργων, ἐργοδιώκτης, “ Prafectus operum,” “ Clerk of
the works.”
Such is a Christian’s duty in this life, to be a προστάτης xa-
λῶν ἔργων, or, as he calls it, ii. 14, to be a ζηλωτὴς καλῶν ἔργων.
The meaning is well illustrated by the opposite declaration of
Scripture concerning false teachers, who have an active tongue
and lazy hand; who bind heavy burdens upon other men’s
shoulders, but will not come forward and reach out so much as
one of their fingers to move them. (Matt. xxiii. 4.) Koray.
— of πεπιστευκότες Θεῷ] They who have made public pro-
fession of faith in God; they who have been baptized and en-
grafted into the company of the faithful, or visible Church. On
this sense of πιστεύω, see Acts viii. 13; xiii. 48, where see note.
Rom. xiii. 11. Elz. has τῷ before Θεῷ, and has τὰ before καλὰ,
but it is not found in the best authorities.
9. γενεαλογίας] of the Judaizers. See 1 Tim. i. 4, and Koray
here, p. 323.
— περιΐστασο) avoid, by going round about, purposely out of
the way, toshun. 2 Tim. ii. 16, περιΐστασο = ἀνάφενγε (Hesych.),
περιΐστασθαι = ἐκκλίνειν, φεύγειν (Suid.). Cp. Weistein, p. 358,
and Koray, Atakta, ii. p. 323.
10. Αἱρετικόν) one who makes αἱρέσεις or parties; a sectary,
whether in doctrine or discipline. (See on 1 Cor. xi. 19.) The
essence of Heresy lies in the exercise of the will or choice.
“ Heeresis (αΐρεσις) Greecé ab electione dicitur, quod scilicet unus-
quisque id sidi eligat, quod ei melius esse videatur.”” Jerome.
It has pleased God, in the exercise of His own Sovereign
Counsel and Will (Eph. i. 5), to make certain Revelations to man.
He has consigned those Revelations to the Holy Scriptures,
which are inspired by Him, and may be proved so to be, and
which may also be shown to be a full and perfect exposition of
His Will as to all supernatural Truth necessary for everlasting
salvation. He has committed those Scriptures to the keeping of
His Church, the Pillar and Ground of Truth (1 Tim. iii. 15),
the Body of Christ, to which He has promised His presence and
His Spirit to guide her into all truth. (John xiv. 16; xvi. 12.
Matt. xxviii. 20.) Whosoever, then, qfter this act of God's so-
vereign Counsel and Will, does not set himself carefully to ascer-
tain the Will of God, and dutifully to conform himself to it in
matters of Doctrine and Discipline, but voluntarily chooses for
himself some opinion, or adopts some practice in con/ravention
of the Divine Will, as expressed in Holy Scripture, and as inter-
preted by the consent, and embodied in the practice, of the Uni-
versal Church ; whosoever introduces some new Article of Faith
not found in Scripture, and unknown to the primitive Catholic
Church,—and much more, whosoever introduces some Article of
Faith contradictory to Scripture and to the Sense of the pri-
mitive Universal Church,—that man is an alperixds, a Heretic,
and is to be avoided as such.
See Irenaeus, i. 16, who says, ‘‘ Quotquot absistunt ab Ec-
clesid, veré ἃ semet ipsis sunt damnati, quos Paulus jubet devi-
tare.”’” And the clear statement of Tertullian (de Preescr. c. 7),
“Paulus Aereses inter carnalia crimina numerat, scribens ad
Galatas (Gal. v. 20), et Tito suggerit, hominem hereticum post
primam correptionem recusandum, quod perversus sit ejusmodi,
et delinguat ut ἃ semet ipso damnatus. Sed et in omni pené
Epistola de adulterinis doctrinis fugiendis inculcans, hereses
taxat, quaram opera sunt adulters doctrine, hereses dictee Grecd
voce ex interpretatione electionis, qué quis sive ad instituendas
sive ad suscipiendas eas utitur. Ideo et sibi damnatum dixit
hereticum, quia et in quo damnatur, sibi elegit. Nobis verd
nihil ex nostro arbitrio indulgere licet, sed nec eligere quod ali-
quis de arbitrio suo induxerit. Apostolos Domini habemus auc-
tores, qui nec ipsi quicquam ex suo arbitrio, quod inducerent,
elegerunt, sed acceptam a Christo disciplinam fideliter nationibus
adsignaverunt. Itaque etiam si angelus de celis aliter evangeli-
zaret, anathema diceretur ἃ nobis.” (Gal. i. 8.)
— παραιτοῦ] See 1 Tim. iv. 7.
11. ἐξέστραπται} is perverted; properly, has been turned in-
side out, like a garment,—éexorpepa: ἱμάτιον, τὸ ἀλλάξαι τὸ
πρὸς τὸ tow μέρος ἔξω. Schol. Aristoph. Nub. 88. Wetstein,
. 378.
᾿ A very expressive description of an αἱρετικός. Man’s duty is
TITUS I. 9—13.
s-7. ὠφέλιμα τοῖς ἀνθρώποις. 5." Mapas δὲ ζητήσεις καὶ γενεαλογίας, καὶ ἔρεις καὶ
μάχας νομικὰς περιΐστασο, εἰσὶ γὰρ ἀνωφελεῖς καὶ μάταιοι.᾽
101 ε Ν ¥ ‘ , Ν ὃ , θ id a il ide
Αἱρετικὸν ἄνθρωπον μετὰ μίαν καὶ δευτέραν νουθεσίαν παραιτοῦ, | εἰδὼς
ὅτι ἐξέστραπται ὁ τοιοῦτος, καὶ ἁμαρτάνει ὧν αὐτοκατάκριτος.
Ὅταν πέμψω ᾿Αρτεμᾶν πρός σε, ἣ Τύχικον, σπούδασον ἐλθεῖν πρός με εἰς
’ Xv. 2 a ‘ ,’ ᾿ 13 1 A ΝΥ Ν a9 AY
Νικόπολιν, ἐκεῖ yap κέκρικα παραχειμάσαι. Ζηνᾶν τὸν νομικὸν καὶ ᾿Απολλὼ
to ascertain the will of God (see on υ. 10); to clothe himself with
it, to wear it, and exhibit it publicly in his life. But the aipe-
τικὸς, or sectary, turns the garment inside out. He walks with
the lining of his coat turned outside; he hides God’s will, as if it
were not fit to show, and perversely parades, and egotistically
protrudes, his own will, in the eyes of men, as if it alone were
beautiful and worth seeing. Thus he makes himeelf ridiculous in
the sight of thoughtful men. St. Paul therefore calls him self-
condemned ; he stands forth in public view as convicted by his
own self-love and self-adulation, and by his contempt of God’s
Will and Word. Cp. 1 Tim. v. 24.
— ἁμαρτάνει) sinneth. On the moral guilt of αἵρεσις see
1 Tim. v. 20.
12. “Ὅταν πέμψω] When I shall have sent Ariemas to thee, or
Tychicus. Titus was not to quit his post in Crete, till the Apostle
had sent some one, Artemas or Tychicus, to watch over the
Church there.
Ie was very fitting (says S. Jerome) that the Apostle, who
had preached the Gospel from Jerusalem round about unto Illy-
ricum (Rom. xv. 19), should not suffer the Cretans to be left
desolate, both by his own absence and of that of Titus at once,
but should send to them in his own stead and that of Titus,
Artemas, or Tychicus, to comfort them by teaching and consola-
tion.
In like manner, when St. Paul sent for Timothy to come to
him at Rome, he took care to inform him, that he had sent
Tychicus to Ephesus to take charge of affairs there. 2 Tim. iv.
12.
It is probable, therefore, that Artemas was the person sent
to Crete by St. Paul; and that Zychicus remained with the
Apostle till he was sent to Ephesus; or, if Tychicus was the
person sent, he afterwards returned to St. Paul.
— σπούδασον ἐλθεῖν πρός με εἰς Νικόπολιν} do thy diligence
to come to me to Nicopolis; probably the Nicopolis in Epirus,
built by Augustus after the battle at Actium, and thence deriving
its name,—‘ the City of Victory.’ Sueton. Aug. 18. Strabo, xii.
325. Howson, ii. p. 481. So Jerome, who eays (in Prolog. ad
Epistolam): ‘Scribit Apostolus de Nicopoli, que in Actiaco
litore sita est, prescribitque Tito, ut, cam ὃ duobus Artemas
seu Tychicus Cretam fuerit appulsus, ipse (Titus) Nocopolim
veniat.
It is probable that St. Paul passed over from Macedonia into
Epirus after his promised visit to Philippi. See Introduction,
. 42.
᾿ Nearly ten years before this Epistle was written, when St.
Paul left Ephesus for Macedonia (a.p. δῆ, Acts xx. 1), he found
Titus there (2 Cor. vii. 5, 6), and in all probability Titus then
went with St. Paul on his missionary tour into Illyricum. (See
on Acts xx. 1, 2. Rom. xv. 19.)
We find also, that after the date of this Epistle, and soon
before St. Paul’s death, Titus had gone, probably by St. Paul’s
command, into the neighbouring country of Dalmatia. (2 Tim.
iv. 10.)
If this Epistle was written, as is most likely, a little before
St. Paul’s second Imprisonment and Martyrdom, then the inten-
tion of sending Titus into Dalmatia, as a person already ac-
quainted with the Churches there planted by St. Paul, would
harmonize very well with this command to come to the Apostle
to Nicopolis, in Epirus, which would be on the route of Titus
from Crete to Dalmatia.
A description of Nicopolis may be seen in the Editor’s Work
on Greece, p. 313—5, ed. 1858.
18. Znvay] Zenodorus.
— τὸν νομικόν] the lawyer acquainted with the Levitical Law,
and who will be of use to thee in dealing with the Judaizing
teachers, and in refating their errors. See v.9. Do not there-
fore imagine that I disparage the Law; no, I revere the Law,
which is from God ; and therefore I would have thee to confute
those who pervert the Law, by arguments from the Law,—as
St. Paul himself has done in his Epistles to the Galatians and
Romans.
ἕω same observation applies to Apollos. (Acts xviii. 24
—26.
TITUS ΠΙ. 14, 15. , 457
σπουδαίως πρόπεμψον, iva μηδὲν αὐτοῖς λείπῃ. | MavOavérwoay δὲ καὶ ot
ε id “ ¥ > “ > o , ν ΝΥ ¥
ἡμέτεροι καλῶν ἔργων προΐστασθαι eis τὰς ἀναγκαίας χρείας, ἵνα μὴ ὦσιν ἄκαρ-
ποι. δ᾽ ΔΑσπάζονταί σε of per ἐμοῦ πάντες: ἄσπασαι τοὺς φιλοῦντας ἡμᾶς En ene 35.
2 , me , BY ΄ eon 2 Tim. 4. 22.
ἐν πίστει. " Ἢ χάρις pera πάντων ὑμῶν. Heb. 18. 55,
These names,—Znvas, derived from Ζεὺς, the heathen deity
whose tomb was shown in Crete; and ᾿Απόλλως = ᾿Απολλώνιος,
from ᾿Απόλλων, and ᾿Αρτεμᾶς = ᾿Αρτεμίδωρος, from “Aprepuis, the
great goddess of Ephesus,—names now borne by friends of the
Apostle, and here honourably mentioned by him, are suggestive
of reflections on the blessed brought silently by the Gospel
on the nomenclature, language, and household words of the world.
See above on Rom. xvi. 14.
14. of ἡμέτεροι] ours as well as thyself. A precept to those
who would hear this Epistle read in the Church.
— xpelas] Eph. iv. 28, 29.
Vou. IL —Pang III. >
ΠΡῸΣ ΤΙΜΟΘΕΟΝ Β.
I. 1 ΠΑΥ͂ΛΟΣ ἀπόστολος Χριστοῦ ᾿Ιησοῦ διὰ θελήματος Θεοῦ κατ᾽ ἐπαγγε-
λίαν ζωῆς τῆς ἐν Χριστῷ ᾿Ιησοῦ, 2 Τιμοθέῳ ἀγαπητῷ τέκνῳ, χάρις, ἔλεος, εἰρήνη
ἀπὸ Θεοῦ Πατρὸς καὶ Χριστοῦ ᾿Ιησοῦ τοῦ Κυρίου ἡμῶν.
3*Xdpw ἔχω τῷ Θεῷ, ᾧ λατρέύω ἀπὸ προγόνων ἐν καθαρᾷ συνειδήσει, ὡς
ἀδιάλειπτον ἔχω τὴν περὶ σοῦ μνείαν ἐν ταῖς δεήσεσί μου νυκτὸς καὶ ἡμέρας,
4 ἐπιποθῶν σε ἰδεῖν, μεμνημένος σου τῶν δακρύων, ἵνα χαρᾶς πληρωθῶ, ὃ " ὑπό-
9
prnow λαμβάνων τῆς ἐν σοὶ ἀννυποκρίτον πίστεως, ἥτις ἐνῴκησε πρῶτον ἐν TH
μάμμῃ σου Λωΐδι, καὶ τῇ μητρί σου Εὐνίκῃ, πέπεισμαι δὲ ὅτι καὶ ἐν σοί.
AP mE
3? ξ
a
2
9 Ν δ by a > θέ A A 7a 39 Q ἔδ en
ἐν σοὶ διὰ τῆς ἐπιθέσεως τῶν χειρῶν μου. Οὐ γὰρ ἔδωκεν ἡμῖν ὁ
A o > ‘ ao ν 9 ’ Ἁ aA
πνεῦμα δειλίας, ἀλλὰ δυνάμεως, καὶ ἀγάπης, καὶ σωφρονισμοῦ.
S° Δὲ ἣν αἰτίαν ἀναμιμνήσκω σε ἀναζωπυρεῖν τὸ χάρισμα τοῦ Θεοῦ, 6 ἐστιν
Θεὸς
On the date and design of this Epistle, see above, Introduc-
tion, p. 423.
Cu. 1. 1. κατ᾽ ἐπαγγελίαν} in order to im the promise
of everlasting life in Christ. (Theodoret.) On this use of xara
see Tit. i. 1.
8. τῷ Θεῷ, ᾧ λατρεύω ἀπὸ προγόνων] to the God Whom I
serve from my forefathers. The Apostle in his old age dutifully
records his obligations, and reverently expresses his thankfulness,
to his progenitors, and sets an example to others of similar grati-
tude (cp. 1 Tim. v. 4); and also defends himself against the im-
utdtion that he was an apostate from the faith of his forefathers.
He shows his gratitude to them by preaching the promise (v. 1)
made to Abraham in Christ.
— ἐν καθαρᾷ συνειδήσει] in a pure conscience. On the sense
of these words see on Acts xxiii. 1, and compare Heb. xiii. 18.
A defence of himself against those who alleged his example in
persecuting the Church, as an argumentum ad hominem in their
own behalf. He had acted in that respect with a view to no per-
sonal advantage, but in zeal for God’s glory ; and though he con-
demns himeelf as a blasphemer, and injurious for eo doing (1 Tim.
i. 13. 15), yet his case was very different from theirs, who had
seared their consciences with a hot iron, and whose mind and
conscience was depraved (1 Tim. iii. 9. Tit. i. 15), and who had
the fall evidence of the Gospel displayed before their eyes; which
at that time he had not. See on 1 Tim. i. 13.
4. μεμνημένος σου τῶν δακρύων] remembering thy tears, shed
on the occasion of St. Paul’s departure from him. (Theodoret.)
Com the affecting description Acts xx. 37.
In his first Epistle to Timothy, St. Paul had signified his in-
tention of coming to him. (1 Tim. iii. 14.) Probably that inten-
tiun had been fulfilled, and the severance, of which he now speaks,
was the close of that visit. Concerning the probable circum-
stances of that severance, see below on vv. 15—18.
— ἵνα χαρᾶς πληρωθῶ] in order that I may be filled with joy.
To be construed with ἰδεῖν, Theoph.
5. ἐν τῇ μάμμῃ σον Λωΐδι] in thy grandmother Lois. Why
does the Apostle go back so far in his affectionate recollections of
Timothy? Probably for similar reasons to those which led him
to speak of his own progenitors (v. 3). He would cheer Timothy
with the reflection, that his own faith was not, as his adversaries
alleged, a falling away from the faith of his grandmother, a holy
woman under the Law, but was the same faith as hers. She had
believed in Christ to come; he had been baptized in Christ come.
There was one faith, and one Saviour for both.
A beautiful picture of dutiful reverence for the household
iety of departed relatives is seen in this touching reference to
peed on the part of the great Apostle, now full of years and
honour, at the commencement of this farewell Epistle to the
cars οἱ Ephesus.
6. ἀνα(ωπυρεῖν) to stir up the flame. σφοδρότερον τὸ πῦρ
ἐργάζεσθαι (Theoph.) : ἀνεγεῖραι (Hesych.), the opposite of σβεν-
νύναι, 1 Thess. v. 19. (ωπυρεῖν, κυρίως τοὺς ἄνθρακας φυσᾶν
(Suid.). The word is found used intransitively. Clem. Rom.
᾿ 27, ἀνα(ωπυρησάτω ἡ πίστις αὐτοῦ ἐν ὑμῖν. Cp. Ignat. ad
phes. 1.
Almighty God in His wisdom permits His Truth to be
assailed by Satan, as a rich occasion for those, whom He hath
gifted for it, ἀνα(ζωπυρεῖν, to awaken their zeal, to quicken up
their industry, to muster up their abilities for the defence and
rescue of that παραθήκη, that precious Truth whereof they are
depositories, and wherewith He hath entrusted them. Bp. Sander-
son (ii. p. 48).
The word ἀναζωπυρεῖν, as already observed, signifies to
uicken a fiame and keep it alive. The sacred flame of Divine
race and Truth which comes down from heaven, and is kindled
on the Altar of the Church, is committed to the vigilant custody
of those who are ordained to be Bishops and Pastors of His
Church. They are to take care that it is not bedimmed or sullied
by Heresy. Their office is like that of Christian Vestals i
the heavenly fire, that sacred + wn committed to their trust.
Their duty is to quicken it (ἀναζωπυρεῖν), and to take care that it
may not languish, and never be quenched. To them, in 8 Chris-
tian sense, may be addressed the solemn words of the Roman
Law, ‘‘Custodiant ignem foci publici sempiternum.”’ (Cicero, de
Leg. ii. 8.) The failure of that flame, by the negligence of those
who were appointed to watch it and keep it alive, was regarded »
by the Romans as foreboding the extinction of the Republic; and
that negligence was visited by the severest penalties. Here also
the emblem is instructive. Was it in the mind of St. Paul?
— διὰ τῆς ἐπιθέσεως κιτ.λ.} through the laying on of my
hands. See 1 Tim. iv. 14, and Acts xiv. 23; xiii. 3.
2 TIMOTHY I. 8—15. 459
8° Μὴ οὖν ἐπαισχυνθῇς τὸ μαρτύριον τοῦ Κυρίου ἡμῶν, μηδὲ ἐμὲ τὸν δέσμιον ¢ Acte21. 33.
αὐτοῦ: ἀλλὰ συγκακοπάθησον τῷ εὐαγγελίῳ κατὰ δύναμιν Θεοῦ, 9 ΄ τοῦ σώ- E31.
en 4 “ λή ε«»ἵ 9 x , ¥ ε κα 3 by > Col. 4. 18.
σαντος ἡμᾶς Kal καλέσαντος κλήσει ἁγίᾳ, οὐ κατὰ τὰ ἔργα ἡμῶν, ἀλλὰ κατ᾽ Phi i.7,
ἰδί 50 ‘ , AY ὃ θεῖ ea r a δ a ᾿ , & 4.14.
αν πρόθεσιν, καὶ χάριν τὴν δοθεῖσαν ἡμῖν ἐν Χριστῷ ᾿Ιησοῦ πρὸ χρόνων τίν. 3. 6.
αἰωνίων, 10 © φανερωθεῖσαν δὲ νῦν διὰ τῆς ἐπιφανείας τοῦ σωτῆρος ἡμῶν ᾿Ιησοῦ Philem. 19,13
» Pp τειν θέα, τῇ : IPOS ἡμῶν LNTOY com. 8. 28.
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ΝΥ aA id > Ν , . .
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ὡς 8a. 25. 8.
ἐθνῶν, 13 δι’ ἣν αἰτίαν καὶ ταῦτα πάσχω, ἀλλ᾽ οὐκ ἐπαισχύνομαι, οἶδα γὰρ @ hom: 16.25.
3 Saas: Pe Δ ‘ ; ; £1 Cor, 15. 64, 35.
Eph. 1.9. & 8. 9.
ἘΠ τευ κα; μας πέπεισμαι ὅτι δυνατός ἐστι τὴν παραθήκην μου φυλάξαι εἰς cht 13
ἐκείνην τὴν ἡμέραν. ; ‘ Hebi
, ¥ a , ν 1. 20.
18 ὁ γποτύπωσιν ἔχε ὑγιαινόντων λόγων, ὧν παρ᾽ ἐμοῦ ἤκουσας, ἐν πίστει breed. 15.
So + a a: a, 141,38 ay , , διὰ ,ω, 8.18.2. & 22. 21.
καὶ ἀγάπῃ τῇ ἐν Χριστῷ ᾿Ιησοῦ" 14) τὴν καλὴν παραθήκην φύλαξον διὰ Πνεύ- Eph δ. 8.
ματος ἁγίον τοῦ ἐνοικοῦντος ἐν ἡμῖν. 1 Tim. 2.7.
15 τὸ Οἶδας τοῦτο, ὅτι ἀπεστράφησάν pe πάντες οἱ ἐν τῇ ᾿Ασίᾳ ὧν ἐστι Φύγελος ΠΌΣΟΝ
m Acts 19. 10. ch. 4. 10, 16.
8. τὸν δέσμιον αὐτοῦ͵] his , now 8 second time, at 15--11. πάντες of ἐν τῇ ᾿Ασίᾳ x.7.A.] all in Asia turned
Rome. See iv. 16. As to the phrase itself, see Eph. iii. 1. | away from me. This cannot mean all in Asia who were at Rome,
Philem. 1. 9. Such an interpretation is a very forced one. The words can only
Tn his former Epistle he had expressed his design of coming | mean that ‘all in Asia turned away’ from him, not indeed all the
to see Timothy. He was then at liberty. (1 Tim. iii. 14.) But | Christians there; for Onesiphorus did not desert him, nor Timothy,
now he is again in chains, and therefore desires him to come to | nor Aquila and Priscilla (iv. 19); but all of that party to which
him. (2 Tim. iv. 21.) Cp. Eused. ii. 22, and the Introduction | Phygelus (so the best MSS.) and Hermogenes belonged, /urned
above, pp. 417. 423. away from me.
— συγκακοπάθησον) suffer afflictions with the Gospel. Some He adds that Onesiphorus often refreshed him, and was not
Expositors render this, ‘be a sharer of suffering with me in the | ashamed of his chain.
Gospel.’ But the construction is more natural, and the image Nor was this all. Onesiphorus also afterward when he
is much more striking, if the Gospel is regarded as a living sen- | came to Rome, still more diligently sought for him, and found
tient thing, and the words are rendered as above, Be thou a | him ont.
partner with the Gospel in its sufferings, and so thou shalt be a These words imply, that St. Paul had been exposed to some
sharer of its glory. Cp. 1 Tim. vi. 1. Tit. ii. 5, where the Word | special peril when in Asia, and that thus the stedfastness of his
of God is said to suffer blasphemy. friends there was then put to the test.
— κατὰ δύναμιν Θεοῦ] according to the power of God. Since Then it was, that Phygelus and Hermogenes deserted him ;
God’s power to support, save, and reward us who suffer for Him, | then, probably, it was, that Alexander the Coppersmith, an an-
is infinite, our willingness to suffer ought to be in proportion to | cient enemy (Acts xix. 33), in revenge for St. Paul’s disciplinarian
(κατὰ) His power. severity towards him (1 Tim. i. 20), did him much evil (2 Tim.
9. τοῦ σώσαντος ἡμᾶ-ς---οὗ κατὰ τὰ ἔργα] See on Tit. iii. 5. | iv. 14). Then it was, that Onesiphorus, who dwelt at Ephesus
— πρὸ χρόνων αἰωνίων} before times which extend back till | (2 Tim. iv. 19), stood firmly by him, and was not ashamed of his
there was no Zime. See on Tit. i. 2. chain (v. 16), i.e. of the chain by which he was bound in Asia.
10. xatapyhoavros—Odvarov] See on 1 Cor. xv. 26. Nor was this all; but when, subsequently, Onesiphorus came
12. τὴν παραθήκην pov] that treasure which J have laid up in | from Asia to Rome, he carefully sought for, and found out, the
heaven, by spending, and being spent, for His sake. Matt. vi. 20. | Apostle, and ministered to him. Onesiphorus is thus put in
Mark x. 21. Luke xii. 33. This is my comfort and joy in all my | striking contrast to that other party in Asia which betrayed St. Paul
sufferings for His sake, that whatever I spend, even it be my | in his need.
life itself, will be restored to me with abundant interest at the If this interpretation of this passage is correct, we are
Great Day ; for whosoever loseth his life for Christ’s sake shall | led to the following inference, viz. that St. Paul was in Asia a
find it, and keep it unto life eternal. Matt. x. 39; xvi. 25. Luke | short time before he wrote this his final Epistle ; and that he was
ix, 24; xvii. 33. John xii. 25. then made a victim of the malice of the Asiatic Jews, who had for-
The sense is well expressed by A Lapide: ‘‘ Depositum | merly united with Demetrius the Silversmith at Ephesus against
vocat thesaurum laborum et passionum pro Evangelio ἃ se obito- | him (Acts xix. 23. 33), and had put forth Alexander against him,
rum, quem Paulus patiens et moriens quasi apud Deum deposuit, | but had been disappointed of executing their designs against
ut in illo die magno illum recipiat, et coram toto mundo de- | him, at that time, by the interference of St. Paul’s friends
claretur falsd fuisse traductus, incarceratus, verberibus et con- | (Acts xix. 31), and had afterwards pursued him with their ran-
tumeliis affectus, tanquam impostor, publicéque proclametur verus | cour even to Jerusalem, and hed stirred the multitude against
fuisse veri Dei et Evangelii Apostolus et Doctor.’’ See the ap- | him there, and had arrested him in the Temple. (Acts xxi.
propriate Lesson appointed for St. Paul’s Day, Book of Wisdom, | 27—29.)
v. Such persons as these would have been greatly
against him after his release from his first Roman imprisonment,
which they doubtless had hoped would end in his death; and
they would probably be cognizant of his severe language against
the Judaizers, in his recent Epistles to the Philippians and to
le Ve 1
18. Ὑποτύπωσιν te] Hold fast the pattern (1 Tim. i. 16),—
the archetype and exemplar of sound words which thou art
bound to copy out in thy preaching and in thy life, s0 that all
may learn the truth from thy precept and practice.
14. παραθήκην} So the best authorities.—Elz. παρακαταθήκην. | Titus, and in the first Epistle to Timothy.
See above on v. 6, and Tertullian (Preeacr. Heret. cap. 25, 26), These Asiatic Jews, his unrelenting and inveterate foes and
who hence well argues, that a definite ‘depositum fidei,’ from | persecutors, would gladly seize any opportunity for wreaking their
which nothing is to be detracted, and to which no addition can be | vengeance upon him. Such an opportunity would have pre-
made, was well known to exist in the Apostolic age. (See fi. 2.) | sented itself to them on the occasion of a visit of the Apostle to
The repetition of this word παραθήκῃ in v. 12, seems designed to | Asia; a short time before the date of this Epistle.
remind Timothy that we can have no reasonable hope of our find- Then the persecution of the Christians had been set on foot
ing our own παραθήκη kept for us in God’s hands, unless te keep | by the Emperor Nero; and then, it is probable, the Jews re-
His παραθήκη carefully in our hands. sorted to their ancient stratagem of enlisting the passions and the
— διὰ Πνεύματος ἁγίου] not by means of thine own sttength, | power of the Heathen Magistrates (see on Acts xvii. 5, 6) against
but seeking for, and relying on, the aid of the Holy Ghost to | the Apostle; and then, perhaps, it was, that St. Paul was arrested
enable thee to guard it. a second time, and sent a second time 8 prisoner to Rome.
15. ἀπεστράφησάν pe] they turned away from me at some In confirmation of this statement, it will be remembered
particular time, when I needed, and expected, their help. that at the Martyrdom of ᾿ a ha in another great Asiatic
2 TIMOTHY I. 16—18. II. 1—8.
καὶ Ἑρμογένης. 1°" Δῴη ἔλεος ὃ Κύριος τῷ "Ovnordpédpov οἴκῳ, ὅτι πολλάκις
19. pe ἀνέψυξε, καὶ τὴν ἅλυσίν pov οὐκ ἐπῃσχύνθη, 17 ἀλλὰ γενόμενος ἐν Ρώμῃ
σπουδαιότερον ἐζήτησέ με καὶ εὗρε" 18 δῴη αὐτῷ ὁ Κύριος εὑρεῖν ἔλεος παρὰ
Κυρίου ἐν ἐκείνῃ τῇ ἡμέρᾳ καὶ ὅσα ἐν ᾿Εφέσῳ διηκόνησε βέλτιον σὺ γι-
νώσκεις. ᾿
81 Tim. 8. 2, 9.
& 4.6.
Tit. 1. 5—9.
deh, 1. 8.
& 4. δ.
61 Cor. 9. 25.
a1 Cor. 9. 7—11,
23.
ἐν πᾶσι.
city, Smyrna, the Jews were the leaders of the Heathen against
that Apostolic Father and Bishop of the Church (Martyr. Poly-
carp. 12). In his execution, it is expressly recorded that the
Jews were specially eager and forward, as their custom is, ὧς
ἔθος αὐτοῖς (c. 13; see also c. 17 and c. 18).
Besides, it is evident from the Epistles of St. Peter, written
about this time, that a fiery trial of Persecution was now raging
against the Christians in Asia. See 1 Pet.i.7; iii. 14; iv.
12. 16; v. 10.
Perhaps it was under such circumstances as these that the
Apostle took leave of Timothy at that affecting farewell men-
tioned in συ. 4. See above, the Introduction to these Epistles,
p. 273; and below on iv. 13—19.
16. ἀνέψυξε] “‘refrigeravit, recreavit;’’ refreshed me, as a
weary, thirsty, and hungry traveller, in a hot day. Wetstein.
.« 11. γενόμενος ex Ῥώμῃ] they (Phygelus and Hermogenes)
turned away from me when I was with them in Asia; but Onesi-
phorus, who had not been ashamed of my chain in Asia, when
he afterwards came to Rome, sought me out in my prison there,
and found me. May God reward him and his! Cp.-Theodoret
— σπουδαιότερον} more diligently ; his zeal was quickened by
the difficulty of finding me.
A proof that the imprisonment in which this Epistle was
‘written, was of a very different kind from the former confinement
of the Apostle, described Acts xxviii. 30,31. Seo Bishop Pear-
gon, Minor Works, ii. $83, quoted above in the Introduction to
these Epistles to Timothy, p. 417.
18. δῴη αὐτῷ -- ἐν ἐκείνῃ τῇ ἡμέρᾳ] It has been inferred from
chap. iv. 19, where the Aousehold οὗ Onesiphorus is saluted, that
Onesiphorus was now dead ; and that the present wish for him is
therefore a prayer for the dead. But, not to dwell on the cir-
cumstance that it cannot justly be called a prayer, it is probable
that St. Paul knew that Onesiphorus was not now at Ephesus.
Indeed he seems to have been now at Rome (v.17). And even
if he were now at Ephesus he might be included in the saluta-
tion to his family.
— ὅσα ἐν ᾿Εφέσῳ διηκόνησε] Probably at the earlier period
of St. Paul’s three years’ residence in Asia. (Acts xix. 1—20;
xx. 31.)
— βέλτιον) better than I can express. See on Acts xxv. 10.
Winer, p. 217.
Cu. 11. 1. Σὺ οὖν] Thou therefore—stimulated by the testi-
mony of my sufferings, and by the example of Onesiphorus; and
dy ἃ consideration of the power of God (i. 8—10).
2. διὰ πολλῶν μαρτύρων] through the intervention of many
witnesses, whose presence was requisite, in order to attest what
I delivered to thee publicly, as the deposit of faith; and what
thou wast charged by me to deliver ¢o others in succession after
thee.
This precept appears to imply that the Doctrine of Christ
was even then embodied in some “well-known form of sound
words” (2 Tim. i. 13), constituting a public Symbol of Faith or
Creed. See'i. 14.
We have clear intimations of the existence of such symbols of
Faith, in the writers of the Second Century (Jren. i. 10. Ter-
tullian, de Virg. vel. c.1; Preescr. Heret. c. 13; c. Prax. 2,
Origen, περὶ ἀρχῶν, preefat.), and also statements of their sub-
stance, which coincides very nearly with that of what is com-
II. 1 Σὺ οὖν, τέκνον pov, ἐνδυναμοῦ ἐν τῇ χάριτι τῇ ἐν Χριστῷ ᾿Ιησοῦ, 3" καὶ.
ἃ ἤκουσας παρ᾽ ἐμοῦ διὰ πολλῶν μαρτύρων, ταῦτα παράθου πιστοῖς ἀνθρώποις,
otrwes ἱκανοὶ ἔσονται καὶ ἑτέρους διδάξαι. 3° Συγκακοπάθησον ὡς καλὸς στρα-
τιώτης Χριστοῦ ᾿Ιησοῦ. “ " Οὐδεὶς στρατενόμενος ἐμπλέκεται ταῖς τοῦ βίου
πραγματείαις, ἵνα τῷ στρατολογήσαντι ἀρέσῃ. ὅ ᾿Εὰν δὲ καὶ ἀθλῇ τις, οὐ
στεφανοῦται ἐὰν μὴ νομίμως ἀθλήσῃ. 5 " Τὸν κοπιῶντα γεωργὸν δεῖ πρῶτον
τῶν καρπῶν μεταλαμβάνειν. Ἶ Νόει ὃ λέγω' δώσει γάρ σοι ὁ Κύριος σύνεσιν
8° Μνημόνευε ᾿Τησοῦν Χριστὸν ἐγηγερμένον ἐκ νεκρῶν, ἐκ σπέρματος Aavtd,
monly called ‘the Apostles’ Creed.’ Cp. Cyprian, Epist. ad
Magnum 69. Greg. Thaumaturg. p. 1; and Hooker, iii. 1. δ.
This public delivery of a definite π' wy at Ordination,
was accompanied in the Ancient Church by holding the Gospel
over the head of the person to be ordained Bishop (see Concii.
Carth. iv. can. 2. Bingham, ii, 11. 8), and is represented by the
delivery of the Bible in our own Church.
This Apostolic committal of a deposit of faith to chosen
faithful men, with a view to its successive delivery to others in
succession, is thus described by St. Paul’s contemporary,
S. Clement of Rome, v. 44: οἱ ᾿Απόστολοι... κατέστησαν τοὺς
προειρημένους (i.e. the above-named Presbyters and Deacons),
καὶ μεταξὺ ἐπινομὴν δεδώκασιν, ὅπως ἐὰν κοιμηθῶσιν (i.e. the said
Presbyters and Deacons), διαδέξωνται ἕτεροι δεδοκιμασμένοι
ἄνδρες τὴν λειτουργίαν αὑτῶν' τοὺς οὖν κατασταθέντας ὑπ᾽
ἐκείνων, ἢ μεταξὺ ὑφ᾽ ἑτέρων ἐλλογίμων ἀνδρῶν, συνενδο-
κησάσης τῆς ἐκκλησίας, οὐ δικαίως νομίζομεν ἀποβαλέσθαι
τῆς λειτουργίας.
8. Συγκακοπάθησον] So A,C*, D®, E*, F, G, Lachm., Tisch.,
Huther, Ellicott, Alf.—Elz. σὺ οὖν κακοπάθησον.
δ. ἐὰν μὴ νομίμως ἀθλήσῃ] unless he have striven lawfully.
They who transgressed the laws of the Ancient Games were
fined: the six statues of Jupiter at Olympia, called Zaves, were
made from the fines levied on Athletes who had not contended
lawfully. Pausanias, lib. v. 21.
6. Τὸν κοπιῶντα γεωργόν] It is meet that the /abouring
husbandman should first be a sharer in the fruits. The Apostle
here alludes to that system of husbandry, according to which the
γεωργὸς (métayer), or Tenant, who tilled the ground, was allowed
to participate with the Landlord in the fruits of the soil, such as
wine, oil, corn—and paid a portion to the Landlord as Rent
(Matt. xxi. 34). See on Luke xvi. 6, and Heb. vi. 7.
Almighty God is the Great Landlord of all, and will take
care that the good husbandman who industriously tills the soil of
His field, the Church, shall first be a partaker with Him in the
fruits of the harvest raised by his labour; and according to his
κόπος so will his καρπὸς be. Cp. v. 15.
7.) Elz. has ἃ for ὃ, and δύῃ for δώσει, which is the reading
pag ine by the preponderance of the best testimonies, A, C*,
, E, F, 6.
St. Paul commands Timothy to understand what he (the
Apostle) says; for, he adds, the Lord of all will enable bim so to
do, and to regard himself as a soldier fighting under his banner,
an athlete wrestling in His arena, a husbandman tilling His
field.
8. ἐγηγερμένον ἐκ νεκρῶν] risen from the dead. A warning
against the heresies of those who denied the Resurrection of the
body, and asserted that the Resurrection was only to be under-
stood spirilually (ii. 18. Tren. ii. 31. Tertullian, de Res. 19.
Prescr. Heret. 33), or a mere succession of generations (Theo-
doret), and denied the Incarnation of Christ, and did not
acknowledge His Royalty, apd that He is the promised Messiah.
Simon Magus had already disseminated these doctrines,
affirming that the human body of Christ was a mere phantom
(φάντασμα). The Apostle, therefore, insists specially on the doc-
trines of the Incarnation of Christ, His Passion, His Resurrection
from the dead, and His generation from the seed of David.
Theodoret.
— ἐκ σπέρματος Δαυΐδὴ from the seed of David. St. Paul
appears to affirm expressly here that our Lord sprung by natural
2 TIMOTHY I. 9—19.
κατὰ τὸ εὐαγγέλιόν μου, °
Υ»5 a A ,ὕ A ε a 3 Ν
ἐν ᾧ κακοπαθῶ μέχρι δεσμῶν, ὡς κακοῦργος" ἀλλὰ ΦΈΡ. δ. 1,18.
ὃ λόγος τοῦ Θεοῦ οὐ δέδεται. 19% Διὰ τοῦτο πάντα ὑπομένω διὰ τοὺς ἐκλεκτοὺς, (91. 1. 34.
& 4. 8, 18.
Phil. 1. 7.
9 x > N , Ud Lad 3 a > aA A , 3 ’
ἵνα καὶ αὑτοὶ σωτηρίας τύχωσι τῆς ἐν Χριστῷ Ἰησοῦ μετὰ δόξης αἰωνίον. ch. 1. 18.
> e Col. 1. 24.
1 Πιστὸς ὃ λόγος, εἰ yap συναπεθάνομεν, καὶ συζήσομεν, 13' εἰ ὑπομένομεν, δ Rom. 8.8, &e.
bY ’ 3. 5 ’ » a > , € aA
καὶ συμβασιλεύσομεν, εἰ ἀρνούμεθα, κἀκεῖνος ἀρνήσεται ἡμᾶς"
μεν, ἐκεῖνος πιστὸς μένει, ἀρνήσασθαι γὰρ ἑαυτὸν οὐ δύναται.
> > aA ig
13 © εἰ ἀπιστοῦ- 2 Cor. 4. 10.
1 Pet. 4.18.
i Matt. 10. 88.
Mark 8. 38.
Luke 12. 9.
4 1 Ταῦτα ὑπομίμνησκε, διαμαρτυρόμενος ἐνώπιον τοῦ Κυρίου μὴ λογομαχεῖν, Kore ey.
Cor, 4. 10.
3 > δὲ , Ny aA A 3 , 18 “ὃ x, 2
εἰς οὐόεν χρήσιμον, ἐπὶ καταστροφῇ TOV αἀκονοντων. Σπούδασον σεαυτὸν Pril. 5. 10.
Pet. 4. 13
, a A A 9 , 9 , > a ἫΝ , 1 . 4. 18.
k Rom. 3. 8.
δόκιμον παρά στησαι τῷ Θεῷ, ἐργάτην ἀνεπαίσχυντον, ὀρθοτομοῦντα τὸν λόγον Rom. 8, ὃ
τῆς ἀληθείας. Τὰς δὲ βεβήλους κενοφωνίας περιΐστασο, ἐπὶ πλεῖον γὰρ 1 Eph. 4.17.
1 Thess. 4.11.
2 Thess. 3. 6,
‘4 3 4 17 o Ν ε λό 3. A ε , Ἀ ν ὧ
προκόψουσιν ἀσεβείας, καὶ ὁ λόγος αὐτῶν ὡς γάγγραινα νομὴν ἕξει, ὧν Tis.
ἐστιν Ὑμέναιος καὶ Φίλητος, 18 °
2 Pet. 1.13.
9 Ν AY 9 td 3 14 »,
οἵτινες περὶ τὴν ἀλήθειαν ἠστόχησαν, λέγοντες m1 Fim. 1 4,
τὴν ἀνάστασιν ἤδη γεγονέναι, καὶ ἀνατρέπουσι THY τινῶν πίστιν. ΕΗ
& 6. 20.
19.» Ὁ μώνοι στερεὸς θεμέλιος τοῦ Θεοῦ ἕστηκεν, ἔχων THY σφραγῖδα ταύτην, “1 Tim. 6.21.
derivation from the seed of David, and that therefore his mother
Mary was of that lineage. Cp. Rom. i. 3. Heb. vii. 14. Acts ii. 30.
The Genealogies of our Lord in the Gospels of St. Matthew
and St. Luke, are, doubtless, genealogies of Joseph. See above
on Matt. i. 1. Luke iii. 23.
But there can be no difficulty in accepting a statement,
in itself so probable, and resting on so high authority, that both
Joseph and Mary were of the same lineage—the royal lineage of
David. See on Matt. i. 1.
Some of the Talmudists assert, that Mary was the daughter
of Eli (see Lightfoot on Luke iii. 23, Vol. ii. p. 400), and it has
been supposed by some (Hofmann) that Jacob, the natural father
of Joseph, died early, and that Eli, the father of Mary, and
Jacob’s kinsman, adopted Joseph; and that so Joseph’s lineage
is traced from Eli, who was the natural father of Mary; and that
Joseph’s genealogy in St. Luke is that of Mary also. See
Delitzsch, Hebr. vii. 13, p. 290.
9. ὡς κακοῦργος) as a malefactor—and not as the world’s
benefactor by preaching Christ. The term κακοῦργος intimates
also that his treatment now was more severe than in his former
imprisonment (Acts xxvi. 30, 31), when he was not treated as
such; but was allowed to enjoy many privileges and comforts
(see Acts xxviii. 30, 31. Phil. i. 13; iv. 22), which were now
denied to him.
18. γάρ] Not in Elz., but in A, C, Ὁ, E, F, G, I.
1b. Τρθοτομοῦντα] ploughing the farrows of spiritual tillage in
a straight line (Theodoret), “‘ non prevaricantem.” Cp. Hesiod,
O. and Ὁ. 433. Theocrit. x. 2, ob δὲ τὸν ὀγμὸν ἄγειν ὀρθὸν
δύνᾳ, ὡς τὸ πρὶν Ayes: v. 6, ὃς viv ἀρχόμενος Tas αὔλακος
οὐκ Uae Cp. Euseb. iv. 3, ὀρθοτομία ἀποστολική.
Or the metaphor may be derived from cutting a road
straight. Thucyd. ii. 100, ὁδοὺς εὐθείας ἔτεμε. See other examples
in Wetstein.
Perhaps this latter may be the preferable sense, inasmuch as
ὀρθοτομεῖν in a theological signification is often opposed to καινο-
τομεῖν, viz. to cut out a new path, by an heretical or schismatical
deviation, instead of going forward in a right direction. See
Hooker, V. \xxxi.
16. xevopwvias] hollow professions of piety with the lips, with-
out any solid substance of good works wrought by the hand
(see 1 Tim. vi. 20. James ii. 20, ὦ ἄνθρωπε xevé): fitly, there-
fore, called profane.
— περιΐϊστασο) shun. See Titus iii. 9.
17. ὡς ydyypava) a cancer ; which eats its way, and corrupts
the sound part of the body. Theodoret. He could not have
given a more frightful picture of the foulness of false doctrine
than by comparing it to this deadly and loathsome disease.
— νομὴν ἕξει] pastionem habebit,—will eat more and more,
until it devour the flesh of those on whom it fixes its fangs.
Noy) is the proper medical term, expressing the gradual, cor-
rosive action of that disease. Wetstein.
— Φίλητος) As to the accent, see on Acts xx. 4.
18. jordxnoav] 1 Tim. i. 6; vi. 20.
— ἀνάστασιν ἤδη γεγονέναι) See on 1 Cor. xv. 12; ‘and
above, υ. 8.
— τὴν τινῶν πίστιν͵ the faith of certain persons, whom he
has in his eye, but spares their names.
19. Ὁ μέντοι στερεὸς 0.) Notwithstanding this, the firm
Soundation of God stands, having this gravure upon it.
Pp John 10. 14.
The solid foundation of God’s spiritual house, the Church
(1 Tim. iii. 15), has these two mottos inscribed upon it : ‘‘ The
Lord knoweth them that are His’”’ (Numb. xvi. 5. Nah. i. 7.
John x. 14. 27). He seeth, loveth, and will rve them from
all peril. Here is ἃ comfortable assurance of His favour to us.
And ‘“ Let all who name the name of the Lord (Κυρίου, so the
best MSS.; Elz. Χριστοῦ) depart from iniquity’ (Numb. xvi. 26.
188. lii. 11). Let all who profess to know the Lord, and to
worship Him, and who bear His Name, into which they have
been baptized, eschew all things contrary to their profession, and
follow such things as are agreeable to the same. Here is a salu-
tary memento of our duty to Him.
Examples of a σφραγὶς, or gravure, on a foundation-stone,
may be seen in Zech. iii. 9, and Rev. xxi. 14,
As to the first of these notes, the Apostle declares that the
Lord, Who knoweth all things, knoweth those who are His; but
we men do not know, either as to ourselves or others, whether we
or they are His, and whether we or they shall persevere to the
end. The fan is not in our hand to winnow the chaff from the
wheat. The Lord only knoweth who are His by those secret
characters of grace, and perseverance, which no eye of man is
able to discern in another, nor perhaps in himself infallibly. We
are, therefore, for the most part, to look at the Brotherhood, so
far as it is discernible to us by the plain and legible characters of
Baptism and outward profession. So that whosoever abideth in
are& Domini, and liveth in the communion of the visible Church,
being baptized into Christ, and professing the Name of Christ,
let him prove, as it falleth out, chaff, or light corn, or wheat,
when the Lord shall come with His fan fo purge His floor, yet in
the mean time, 80 long as he lieth in the heap and upon the floor,
we must own him for a Christian, and take him as one of the
Brotherhood, and as such an one love him. For so is the duty,
Love the Brotherhood. (1 Pet. ii. 17.) Bp. Sanderson (iii.
. 71).
᾿ ᾿ to the second note of our profession, here mentioned,
‘Let him that nameth the Name of the Lord depart from
iniquity,” it is to be observed, that in this mixed state of the
visible Church, the Evil are mingled with the Good, and so they
will continue to be till the great Day of Harvest. (Matt. xiii.
30—39.) And therefore what an Ancient Father says is true,
“ΑΒ iniguis recedere non potes quia mixta est palea tritico usque
dum ventiletur. Necesse est ut, si proficis, inter iniguos vivas.
Ab iniquis recedere non potes; αὖ iniguitate recede.” Augustine
(in Ps. xcii.). :
Remark also, that no man may flatter himself with a secret
persuasion that God has predetermined him to salvation, and
that therefore whatever his course of life might be he cannot fall
away. For the Apostle here says, ‘‘ Let him that nameth the
name of the Lord depart from iniquity.”
To put any man in hope that what is not ordinarily revealed
in the Gospel may yet be laid up for him in the cabinet of God’s
secret counsels, with this seal upon it, The Lord knoweth those
that are His, as if they might be His still in God’s acceptation
which walk most contrarily to Him, this may prove a most dan-
gerous snare of souls. And it is strange it should seek shelter in
that text (2 Tim. ii. 19), which was most expressly assigned to
the contrary, as-is evident by the notation of the θεμέλιον in
the beginning of the verse, which must assure us that there is no
Salvation to be expected but according to the contents of that
461
21 τ’᾿Ἐὰν οὖν τις
462 2 TIMOTHY I. 20—26. II. 1—4.
Ἔγνω Κύριος τοὺς ὄντας αὐτοῦ" καὶ, ἀποστήτω ἀπὸ ἀδικίας πᾶς ὁ ὀνομάζων τὸ
ὄνομα Κυρίου.
4 Rom. 9. 21. 2 9°Epy μεγάλῃ δὲ οἰκίᾳ οὐκ ἔστι μόνον σκεύη χρυσᾶ καὶ ἀργυρᾶ, ἀλλὰ Kat
eh. 8.17, ξύλινα καὶ ὀστράκινα' καὶ ἃ μὲν εἰς τιμὴν, ἃ δὲ εἰς ἀτιμίαν.
ἐκκαθάρῃ ἑαντὸν ἀπὸ τούτων, ἔσται σκεῦος εἰς τιμὴν, ἡγιασμένον, καὶ εὔχρηστον
τῷ δεσπότῃ, εἰς πᾶν ἔργον ἀγαθὸν ἡτοιμασμένον.
1 Cor. 1. 3. 3: Τὰς δὲ νεωτερικὰς ἐπιθυμίας φεῦγε, δίωκε δὲ δικαιοσύνην, πίστιν, ἀγάπην,
t m Tn, , , εἰρήνην μετὰ τῶν ἐπικαλουμένων τὸν Κύριον ἐκ καθαρᾶς καρδίας. 35 " Τὰς δὲ
ΠῚ 3.22 μωρὰς καὶ ἀπαιδεύτους ζητήσεις παραιτοῦ, εἰδὼς ὅτι γεννῶσι μάχας" ™ " δοῦλον
δὲ Κυρίου οὐ δεῖ μάχεσθαι, ἀλλ᾽ ἥπιον εἶναι πρὸς πάντας, διδακτικὸν, ἀνεξίκα-
25 χ 3 δ ’ Ν 3 ὃ θ 2 4 4 > a“ €
κον, 5." ἐν πρᾳὕὔτητι παιδεύοντα τοὺς ἀντιδιατιθεμένους, μήποτε δῴη αὐτοῖς ὁ
x Acts 8. 22.
Gal. 6.1. a a
1 τίσι. 3... Θεὸς μετάνοιαν εἰς ἐπίγνωσιν adnOeias, * καὶ ἀνανήψωσιν ἐκ τῆς τοῦ AvaBdhou
παγίδος ἐζωγρημίνοι ὑπ᾽ αὐτοῦ εἰς τὸ ἐκείνον θέλημα.
la a ’ ν 3 > , εν» 3 , ΝῚ
a2 Pet. 5.3. III. } * Τοῦτο δὲ γίνωσκε, ὅτι ἐν ἐσχάταις ἡμέραις ἐνστήσονται καιροὶ χαλε-
Jude 17.
ποί: 2 ἔσονται γὰρ οἱ ἄνθρωποι φίλαυτοι, φιλάργυροι, ἀλαζόνες, ὑπερήφανοι,
βλάσφημοι, γονεῦσιν ἀπειθεῖς, ἀχάριστοι, ἀνόσιοι,
37 ¥ 5 ὃ ,
ἄστοργοι, ἀσπονόοι, Οια-
βολοι, ἀκρατεῖς, ἀνήμεροι, ἀφιλάγαθοι, * προδόται, προπετεῖς, τετυφωμένοι,
great indenture, once for all sealed in the blood of Christ; of
which, as that indeed is one part, which is inscribed on one side
of the seal, The Lord knoweth those that are His, i.e. He will
never fail to own those that continue faithful to Him; so the
other, on the other side, is most emphatical, Let every man that
nameth the Name of Christ depart from iniquity, which, if he do
not, he hath forfeited all the privileges of bis Christianity. Dr.
’ Hammond (in Sanderson’s Works, v. p. 334).
By these words also, ‘ Let him depart from iniquity,’’ the
_ Apostle delivers a prophetic protest against the Heresy which
affirms that man has no free will of his own, and that human
nature is only like inert and lifeless clay (see v. 21). He also
condemns the false notion that man can fathom the inscrutable
- counsel of God, and can determine whether he himself will finally
be saved or no; a notion which opens a wide door for Antinomian
_ licentiousness, by encouraging presumption on one side, and pro-
ducing desperation on the other.
The present paragraphs (ov. 19—21) are therefore of great
. importance for settling the controversies concerning Election, Re-
‘probation, Free Will, Divine Grace, and Final Perseverance. See
above on Rom. ix. 21—23.
20. Ἔν μεγάλῃ δὲ οἰκίᾳ], In the Visible Church of God upon
ira iy: Tim. iii. 15. “In congregatione Christiana.” Aug.
Serm. 15. .
— ὀστράκινα) earthen. See 2 Cor. iv. 7.
91. "Edy οὖν τις ἐκκαθάρῃ ἑαυτόν} Whosoever shall have cleansed
himeelf. On ἐάν τις, and ef τις = quicungue, whosoever, see
John iii. 3. 5; vi. 50, 51. 1 Cor. iii. 14, 15. 17, 18; viii. 3.
_ ταν ἀπὸ τούτων] from these; i.e. from the number and con-
dition of the vessels to dishonour.
; A very instructive expression, declaring that a man may at
one time of his life be numbered among vessels to dishonour, and
yet may decome a vessel to honour by cleansing himself out from
of their number and condition.
St. Paul does not mean that a man, considered as a vessel, is
to cleanse himself from the society of other vessels. A Christian
man may not go out of the great house which is the Visible
Church of God ; for, if he does this, he is guilty of schism (see
on v. 19). But the evil will be mingled with the good as long as
this world lasts. He cannot separate himself wholly from sinners,
but he must cleanse himself from them as sinners; that is, he
must not communicate with them in their sins. His duty is to
labour and pray for grace to deliver himself by repentance and
holiness of life from the number, and predicament, and future
destiny of such vessels as are unclean, and remain unclean to the
end. (Rev. xxii. 11.)
23. παραιτοῦ)] 1 Tim. iv. 7.
2. ἀντιδιατιθεμένους} setting up themselves contentiously (διὰ)
in opposition (dvrf).
— μήποτε) if perchance at any time; ‘si forte aliquando.’
On the use of μήποτε in a dubitative and expectative sense, see
Luke iii. 15, προσδοκῶντος τοῦ Aaod... καὶ διαλογιζομένων ἐν
ταῖς καρδίαις μήποτε αὐτὸς εἴη ὁ Χριστός. Hence, by a natural
consequence, μήποτε suggests an hypothesis, as here. This use
of μήποτε may best be illustrated from the LXX, who often em-
ploy the conjunction μήποτε in this sense. See Gen. xxiv. 5. 39;
xxvii. 12, μήποτε ψηλαφήσῃ με ὁ πατὴρ καὶ ἔσομαι αὐτῷ ὡς
καταφρονῶν.
For examples οὗ μήποτε in the New Testament, see Matt. iv.
6; v.25; xxv.9. Mark iv. 12. Heb. iii. 12; iv. 1.
26. dvavhywow] return to sobriety, ‘veluti ex crapula.’ Cp.
Pseud.-Ignat. ad Phil. 4, Παρακαλῶ ὑμᾶς ἐν Κυρίῳ ὅσοι ἂν pera-
νοήσαντες ἔλθωσιν ἐπὶ τὴν ἑνότητα τῆς ἐκκλησίας, προσδέχεσθε
αὐτοὺς μετὰ πάσης πρᾳότητος, ἵνα διὰ τῆς χρηστότητος, καὶ τῆς
ἀνεξικακίας ἀνανήψαντες ἐκ τῆς τοῦ διαβόλου παγίδος ἄξιοι
Ἰησοῦ Χριστοῦ γενόμενοι σωτηρίας αἰωνίου τύχωσιν.
Cu. III. 1. ἐν ἐσχάταις ἡμέραι5} in the last days. The times
of the Gospel dispensation extending to the end of the world. See
v. 5, where he of Timothy himeelf as living in these days.
Cp. Acts ii. 17. 1 John ii. 18.
2. φίλαυτοι] lovers of themselves, not of God.
The Apostle places this word at the beginning of this long
catalogue, because where the Love of God is not, and self-love is,
there the evils here enumerated naturally arise. Having men-
tioned the root, he proceeds to speak of the branches. Theophyl.
See Augustine, in Joann. Tract. 123, where, expounding this
passage, he says, ‘‘ Heec enim vitia ex illd radice quodammodo
pullulant cam sunt homines se ipsos amantes. Quod vitium
maximé cavendum est eis qui pascunt oves Christi, ne sua que-
rant non que Jesu Christi.” This φιλαυτία is ‘caput mali,’ as
Aug. calls it (Serm. 330), and is, as he observes (in Joan. 123,
cp. Serm. 96), the first link of a regular chain of succession of
vices continued onward from its commencement in Love of self,
as distinguished from the Love of God. This picture, therefore,
of the workings of φιλαυτία, or Self-Love, may be set in oppo-
sition to that of ᾿Αγάπη, True Love, in 1 Cor. xiii. 4—8. It is
well said by Augustine (de Civ. Dei init.), in his description of
the two opposite Cities into which the world is divided, the City
of God and the City of the Devil, that the City of God begins
with, and is built upon, the love of God; but the City of the
Devil begins with, and is built on, the love of self, and rises
upwards through disdain of our neighbour into hatred of God.
This progress is thus traced by St. Paul. 1. The foundation
of the Civitas Diaboli in φίλαυτοι. 2. There is an ascent from
φιλάργυροι to βλάσφημοι, i.e. from love of money to blasphemy
of God. 3. Another, from γονεῦσιν ἀπειθεῖς to ἀνόσιοι, je. from
disobedience to Parents to irreverence and profaneness. 4. From
ἄστοργοι through a long series of sins, till all is summed up in
φιλήδονοι μᾶλλον ἣ φιλόθεοι, lovers Of pleasures more than lavers
of God; and this last word confirms the meaning assigned to
θεοστυγεῖς above, Rom. i. 30.
. It is a solemn consideration, that the Apostle here describes
men in large numbers apostatizing from Christianity, and re-
lapsing into the eins of the Heathen World. See above on Rom.
i, 26, 27.
4. προπετεῖς rushing headlong, precipitate. Προπίπτων xpd
τοῦ λογισμοῦ (Hesych.). Cp. Acts xix. 36.
— τετυφωμένοι) See 1 Tim. iii. 6; vi. 4. This word is some-
times eaid to signify ‘blinded by the fames and mists of pride.’
2 TIMOTHY I. 5—11.
463
φιλήδονοι μᾶλλον ἣ φιλόθεοι, ὃ " ἔχοντες μόρφωσιν εὐσεβείας, τὴν δὲ δύναμιν νει τ. 10.
αὐτῆς ἠρνημένοι: καὶ τούτους ἀποτρέπον. °
νοντες εἰς τὰς οἰκίας, καὶ αἰχμαλωτίζοντες γυναικάρια σεσωρευμένα ἁμαρτίαις,
“Ἐκ τούτων γάρ εἰσιν οἱ ἐνδύ-
ἀγόμενα ἐπιθυμίαις ποικίλαις, 7 πάντοτε μανθάνοντα, καὶ μηδέποτε εἰς ἐπίγνω- titi
σιν ἀληθείας ἐλθεῖν δυνάμενα. " Ὃν τρόπον δὲ ᾿Ιαννῆς καὶ ᾿Ιαμβρῆς ἀντ- ἃ Ἑχοὰ τ...
έστησαν Mice, οὕτω καὶ οὗτοι ἀνθίστανται τῇ ἀληθείᾳ, ἄνθρωποι κατεφθαρ-- Ττ..1.16."
μένοι τὸν νοῦν, ἀδόκιμοι περὶ τὴν πίστιν. ᾿Αλλ’ οὐ προκόψουσιν ἐπὶ πλεῖον"
ἡ γὰρ ἄνοια αὐτῶν ἔκδηλος ἔσται πᾶσιν, ὡς καὶ ἡ ἐκείνων ἐγένετο.
10° Σὺ δὲ παρηκολούθηκάς μον τῇ διδασκαλίᾳ, τῇ ἀγωγῇ, τῇ προθέσει, τῇ e1timss.
πίστει, τῇ μακροθυμίᾳ, τῇ ἀγάπῃ, τῇ ὑπομονῇ,
111 £ Ps. 84. 19.
Acts 13. 50.
2, 19, 22,
- 10
τοῖς διωγμοῖς, τοῖς παθή-
μασν, οἷά μοι ἐγένετο ἐν ᾿Αντιοχείᾳ, ἐν ᾿Ικονίῳ, ἐν Δύστροις, οἵους διωγμοὺς Iori. 10.
But this does not seem to be the accurate interpretation of the
word as used here.
The signification rather is, swelling and puffed up, like smoke
issuing from a fire, and dilating himself with a vain-glorious and
empty cloud of spiritual pride, which makes a great show, but is
nothing but misty and murky vapour,
Hence the ancient Lexicographers interpret the word by
ἐπαρθεὶς, and τῦφος is ἔπαρσις, κενοδοξία, ὑπερηφάνεια.
The idea is excellently expressed by Augustine. “ Fumus, ἃ
loco ignis erumpens, in alto extollitur et in globum magnum in-
tumescit ; sed quantd fuerit globus ille grandior, tantd fit vanior ;
ab 118 enim magnitudine non fundata et inflata it in auras, atque
dilabitur, ut videas ei ipsam obfuisse magnitadinem. Quantd
enim plus erectus est, quantd extensus, quantd diffusus undique
in majorem ambitum tanto fit exilior et deficiens. Sic δέ isti in-
Slatione tumoris sui euntes in ventos, extollentes se quasi justos et
magnos ultra non proficient.” Augustine (in Ps. xxxvi.).
— φιλήδονοι κιτ.λ.} Φιλήδονον καὶ φιλόθεον τὸν αὐτὸν
ἀδύνατον εἶναι. Demophil. (Pythag. p. 624). So Philo (de Agri-
cultura, i. p. 313), speaking of the debasement of the soul by
bodily self-indulgence, Μήποτε τὸν λαὸν ἅπαντα εἰς Αἴγυπτον τὴν
τοῦ σώματος χώραν ἀποστρέψῃ καὶ φιλήδονον καὶ φιλοπαθῆ
μᾶλλον ἣ φι ov καὶ φιλόθεον ἐργάσηται. (Welstein.)
δ. μόρφωσιν)] Nota form, μορφὴν, but an efformation, σχη-
ματισμὸν (Lex. MS.), and dressing-up of godliness. See Philo
(de Plant. 340), καὶ viv εἰσὶ τινὲς τῶν ἐπιμορφαζόντων ebad-
Besar. (Wetstein.)
This hypocritical pretence, and artificial fiction of godliness,
is that form of Judaistic Gnosticism which is ially condemned
in these Pastoral Epistles. See Introductions above to the
Epistle to the Romans, p. 203, and to the Epistles to Timothy
and Titus.
6. al {Covres γ.1 So the major part of the best autho-
rities. ΕἸΖ. has αἰχμαλωτεύοντες τὰ γ.
— yur 1a] ‘mulierculas.’ The Evil Spirit, who tempted
Adam by Eve (2 Cor. xi. 3. 1 Tim. ii. 13, 14), and endeavoured
to beguile Job by means of his wife (Job ii. 9, 10), and the
Israelites by the Midianitish women (Numb. xxv.), led women
captive by his emissaries, the teachers of Heresy, and then’ asso-
ciated those women with the Heresiarchs themselves in their evil
work. This characteristic of Heresy, here pointed out by St. Paul,
has uniformly marked its history in every age of the Church.
“Simon Magus heresin condidit adjutua auxilio Helene mere-
tricis. Nicolaus Antiochenus omnium immunditiarum conditor
choros durit foemineos. Marcion quoque Romam premisit mulie-
rem ad majorem lasciviam. Apelles Philumenam comitem habuit.
Montanus Priscam et Maximillam primim auro corrupit, deinde
heeresi polluit. Arius ut orbem deciperet, sororem Principis anté
decepit. Donatus Lucille opibus adjutus est.” Jerome (Epist.
ad Ctesiphontem). .A Lapide.
It is observed by Hovker (Pref. iii. 13), that those persons
who took the lead in the sixteenth century in subverting the doc-
trine and discipline of the Church of England, and in setting up
that of Geneva, showed “" eminent industry in making proselytes
of that sex which they deemed apter to serve as instruments and
ars in the cause.”
. ἐπίγνωσιν} perfect knowledge of the truth, as distinguished
from the empty knowledge, the knowledge (γνῶσις), falsely 80
called (1 Tim. vi. 20), which made profession of knowing God,
but in works denied Him (Tit. i. 16), and which made an outward
aes of godliness, but denied its power (v. 5). See on 1 Tim.
8. ᾿Ἰαννῆς καὶ ᾿ΙαμβρῆΞ5] Jannes and Jambres. One or both are
mentioned even by heathen writers (Pliny, H. N. xxxii., Apu-
teius, Apol. 2, and Numenius ap. Euseb. Prep. Evan. ix. 8), as
skilled in magic; and by Jewish writers as Magicians of Pharaoh
Ge i. 15; vii. 11), and also as sons of Balaam. See Buxtor/,
x Talmud. col. 945, and Targum Jonathan in Exod. i. 15.
Wetstein here. Winer, R. W. B. p. 536.
9. ᾿Αλλ᾽ οὐ προκόψουσιν ἐπὶ πλεῖον] Notwithstanding they
shall not be able to advance further, but shall be arrested and
confounded by the power of Christ, as Jannes and Jambres were
by Moses, after that they had been permitted to work some
wonderful works, in order to show their antagonism, and also to
prove eventually the greater power of God in defeating their
machinations. :
There is a remarkable harmony between this prophecy of
St. Paul and that of St. John in the Apocalypse (Rev. xvi. 13),
compared with the working of the Egyptian Magicians, as de-
scribed by Moses (Exod. vii. 11. 22). See below on Rev. xvi. 13,
and Augustine (Epist. 55), who says, “ Animositas heereticorum
semper inquietsa est, quos Magorum nis habere conatum
declarat Apostolus, Sictt enim Jannes, etc. Quia enim per
ipsam corruptionem mentis inquietissimé fuerunt, in signo tertio
defecerunt (οὐ προέκοψαν ἐπὶ πλεῖον) fatentes sibi adversum esse
Spiritum sanctum qui erat in Moyse. Nam deficientes dixerunt,
Digitus Dei est hic!” (Exod. viii. 19.)
— ἄνοια] wicked folly ; ‘dementia’ (Aug.).
10. παρηκολούθηκα:} thou hast followed by the side, and art
following, as 8 faithful companion, by personal knowledge, and
also by sharing in my bonds and afflictions. Cp. Heb. xiii. 23.
Phil. ii. 21, 22, See on Luke i. 8. The perfect tense seems
preferable to the aorist adopted by some Editors from D, E, I, K.
This testimony to Timothy’s stedfastness and faithfulness to
the Apostle is made more forcible by its contrast with what is
said of others who deserted the Apostle in his troubles (i. 15; iv.
10. 16).
This statement could very fitly be applied to Timothy, and
(as far as appears) to no one else; for he, and he alone, had been
almost in constant attendance on, or in communication with,
St. Paul since the Apostle’s second Missionary Journey in a.p.
51, to the date of the present Epistle.
— τῇ ἀγωγῇ) my course or tenour of life; my mode of lead.
ing wy life, τρόπῳ, ἀναστροφῇ (Hesych.), τῇ τοῦ Biot πολιτείᾳ
(2 Mace. iv. 16).
— τῇ πίστει, τῇ μακροθυμίᾳ, τῇ ἀγάπῃ, τῇ ὑπομονῇ] Com
iv. 7, 8, where St. Paul speaks in similar terms of Aimsel/, as
guided, strengthened, and supported by divine Grace.
This mode of viewing himself is in perfect harmony with his
present position; and these expressions concerning his own life
afford striking though silent evidence of the genuineness of this
farewell Epistle.
He has now arrived at the end of his career, and is about to
quit the world: he scarcely seems to belong to it; he looks back
upon his past life, as it were, from without and from above. He
therefore now uses words which might otherwise have been
chargeable with ἀφροσύνη (2 Cor. xi. 1—17), and which he would
hardly have employed before, or, at least, not without some quali-
fication, as in 1 Cor. xv. 10.
IL ἐν ᾿Αντιοχείᾳ) in Antioch, of Pisidia (Acts xiii. 14. 44. 50),
the first place in which St. Paul preached after his ordination to
the Apostleship, from which he dates his sufferings here.
Another proof of truth. A forger would not have begun at
this early stage in St. Paul’s history, but would have commenced
the recital of persecutions at a dater period, viz. at St. Paul’s
sojourn at Philippi and Thessalonica, when, as is recorded in the
Acts of the Apostles, Timothy, of whom nothing had been said
before, had been actually associated:with the Apostle as a fellow-
labourer in preaching of the Gospel. (Acta xvi. 1,2.) Cp. Dr.
Paley, H. P. p. 152, ed. Birks.
464
Matt. 16. 24.
uke 24. 26.
Jobn 17. 14.
Acts 14. 22.
1 Thess, 8. 8.
heh. 2, 2.
ὑπήνεγκα, καὶ ἐκ πάντων με ἐῤῥύσατο ὁ Κύριος.
εὐσεβῶς ζῇν ἐν Χριστῷ ᾿Ιησοῦ διωχθήσονται. 18 Πονηροὶ δὲ ἄνθρωποι καὶ
γόητες προκόψουσιν ἐπὶ τὸ χεῖρον, πλανῶντες καὶ πλανώμενοι.
145 Σὺ δὲ μένε ἐν οἷς ἔμαθες καὶ ἐπιστώθης, εἰδὼς παρὰ τίνος ἔμαθες, 15 καὶ
2 TIMOTHY I. 12—16.
12 € Kat πάντες δὲ οἱ θέλοντες
ν 9 Ν , νε ‘ , ν , , ’ 3 ,
ὅτι ἀπὸ βρέφους τὰ ἱερὰ γράμματα οἶδας τὰ δυνάμενά σε σοφίσαι eis σωτηρίαν
1 Rom. 15. 4.
2 Pet. 1. 19, 20.
Besides, it may be remarked, a forger would not have used
the word Antioch, thus placed by itself, to designate Antioch in
Pisidia. In common language the name Antioch would only
mean the great capital city generally known by that name, Antioch
of Syria. But it was very natural for St. Paul, in writing to
Timothy, to use the word Antioch in speaking of Antioch in Pi-
sidia, as will be obvious to any one who will refer to Acts xiii. 14;
xiv. 8. 21; xvi. 1, 2.
It is requisite to recal the reader’s attention to such evidences
as these ; because unhappily the genuineness of these Epistles to
Timothy and Titus has in the present age been controverted by
some (e.g. Schleiermacher, De Wette, and Baur). Their alle-
gations, however, which have been ably refuted by Dean Alford
(Prolegomena, chap. vii.), have tended on the whole only to bring
out more clearly the evident marks of their truth and Apostolic
origin.
— ἐν Ἰκονίῳ, ἐν Λύστροι5] in Iconium, in Lystra. Observe the
order of these words here as compared with Acts xvi. 2. Here
Iconium is placed before Lystra, because St. Paul came to Ico-
nium before he came to Lystra (Acts xiv. 1—6). But there
Lystra is placed before Iconium, because Timothy lived at Lystra.
(See on Acts xvi. 1.) But Timothy was well known at Iconium.
Hence it is probable that he had been cognizant of St. Paul’s
sufferings there before he was taken into his company at Lystra.
18. γόητες) μάγοι, περίεργοι (Hesych.), seducers, probably
not only by sophistry, but also by sorcery, like Jannes and
Jambres, and Simon Magus (Acts viii. 9). Such persons
abounded at Ephesus, where Timothy now was. See on Acts
xix. 12—19.
14. ἐπιστώθη:)] wert assured of. drAnpopophOns. (Hesych.)
πιστωθέντες ἐν τῷ λόγῳ TOU Θεοῦ μετὰ πληροφορίας πνεύ-
ματος ἁγίον ἐξῆλθον. Clemens R. 42.
15. ὅτι) that, not because. The Apostle means to say, that
when Timothy bears in mind ¢hat he has the privilege of know-
ing the Holy Scriptures, even from his infancy, he will feel a
deep sense of gratitude to Almighty God, and of his own con-
sequent responsibilities, and be stimulated thereby to remain
stedfast in the profession, and teaching of the Truth,
— ἀπὸ Bpépovs—oldas] thou knowest from a child. βρέφος
beapeaks an earlier age than παῖς. See Luke i. 41; ii. 12. 16;
xviii. 15. Acts vii. 19. 1 Pet. ii. 2. βρέφος = νήπιον. Hesych.
The Jewish children, as soon as they were able to spesk,
were taught to commit to memory certain portions of the Law.
See Rabbi Salomo, ad Deut. xi. 19, ‘‘ As soon as a child is able
to speak, his father ought to teach him the Law; otherwise he
will seem to be burying him alive;’ and other passages from
the Rabbis (in Welstein, p. 364; and cp. Deut. iv. 9; vi. 7.
Ps. lxxviii. 4, 5, 6), who mention the sge of five years as the time
at which the Jewish children were to begin to read the Law.
— τὰ ἱερὰ γράμματα] the Holy Scriptures, of the Old Testa-
γράμματα, writings, is. limited here by the words
prefixed (τὰ ἱερὰ), and specifies the writings which alone were re-
garded as the Holy Writings by Timothy and the Jews; viz. the
Law, the Prophets, and the Chethabim or Hagiographa; and
these collectively were called by them wyp7 '3n3, rendered here
by St. Paul τὰ ἱερὰ γράμματα (Hottinger, Thesaur. p. 98), and
commonly known as τὰ ἱερὰ γράμματα by the Hellenistic Jews.
1 Mace. xii. 9. 2 Mace. viii. 17. Joseph. Ant. proeem. 8. Philo,
v. Mosis ii. p. 179. 21.
— τὰ δυνάμενά σε coplea:] which are the things that are able
to make thee wise unto salvation; i.e. without the addition of
the oral traditions of the Talmudists, or of other false teachers,
against which the Apostle had delivered a warning, 1 Tim. iv. 1.
See Titus i. 9.
Observe the article before δυνάμενα. A strong prophetic pro-
test against the Romish dogma, that her unwritten Traditions are
necessary to be added to Holy Scripture, in order to make us wise
anto salvation. Concil. Trident. Sess. iv.
— διὰ πίστεως] through faith that isin Christ Jeeus. Lest
any ene should pervert this text into a statement that the Scrip-
tures which Timothy knew as 8 child (viz. those of the Old Testa-
ment) were the things that were sufficient to make him wise unto
salvation, now that he had become a man, and now that the
διὰ πίστεως τῆς ἐν Χριστῷ ᾿Ιησοῦ. ἰδ ' Πᾶσα γραφὴ θεόπνευστος καὶ ὠφέλιμος
Gospel of Christ had been preached to the world and committed
to writing, St. Paul adds two assertions,—
(1) that the Old Testament could make him wise unto salva-
tion through faith in Christ, and not otherwise ;
ἢ (2) that every Scripture, being inspired of God, is profit-
able, &c.
As to the first of these positions, see the note on v. 16.
As to the second, we may say with Hooker, that ‘ when the
Apostle affirmeth unto Timothy, that the Old was able to make
him wise to salvation, it was not his meaning that the Old alone
can do this unto us which live sithence the publication of the
New. For he speaketh with pre-supposal of the doctrine of
Christ, known also unto Timothy; and therefore, first, it is said
(2 Tim. iii. 14), ‘Continue thou in those things which thou hast
learned and art persuaded, knowing of whom thou hast been
taught them.’ Again, those Scriptures he granteth were able to
make him wise to salvation; but he addeth (2 Tim. iii. 15),
‘ through the faith which is in Christ.’ Wherefore, without the
doctrine of the New Testament, teaching that Christ bath wrought
the redemption of the world, which redemption the Old did fore-
show he should work, it is not the former alone which can on our
behalf perform so much as the Apostle doth avouch, who pre-
supposeth this, when he magnifieth that #0 highly. And as his
words concerning the Books of Ancient Scripture do not take
place but with pre-supposal of the Gospel of Christ embraced ; 80
our own words also, when we extol the complete sufficiency of
the whole entire body of Scripture, must in like sort be under-
stood with this caution, that the benefit of Nature's light be not
thought excluded as unnecessary, because the necessity of a
divine light is magnified.”
At the same time it is to be borne in mind, that in articles
of supernatural truth, which transcend the powers of human
Reason, and are the proper objects of Faith, and are to
be believed, the Holy Scriptures alone are the things which can
make us wise unto salvation. ““ Proprids Scripture finis est
σοφίσαι els σωτηρίαν, sapientes nos reddere ad saintem eternam
per fidem que est in Christo Jesu. Est ergd Scriptura, quoad
supernaturaliter credenda, sola et adequsta Fidei
Bp. Sanderson, Prelect. iv. 15, and so Hooker, ll. v. 4, “To
urge any thing upon the Church as part of that celestially
revealed Truth which God hath taught, and nof to show it in
Scripture, this did the Ancient Fathers evermore think unlawful,
impious, execrable.”’
This truth has thus been expressed by S. Athanasius,
referring to St. Paul’s words (cont. Gentes, tom. i. p. 1}, ed.
Bened.), αὐταρκεῖς μὲν γάρ εἰσιν ai ἁγίαι καὶ θεόκνευστοι γραφαὶ
πρὸς τὴν τῆς ἀληθείας ἀπαγγελίαν : and (ex festali Epistolé
xxxix., tom. ii. p. 962) ταῦτα [βιβλία] πῆγαι τοῦ δωτηρίου,
ὥστε τὸν διψῶντα ἐμφορεῖσθαι τῶν ἐν τούτοις λογίων" ἐν τούτοις
μόνον τὸ τῆς εὐσεβείας διδασκαλεῖον εὐαγγελίζεται" μηδεὶς
τούτοις ἐπιβαλλέτω, μηδὲ τούτων ἀφαιρείσθω.
Cp. S. Aug. de Doct. Chr. ii. p. 9, ‘In iis, quee aperté in
Scriptura posita sunt inveniuntur 1116 omnia que continent fidem
moresque vivendi;” and S. Aug. c. Liter. Petil. iii. p. 6, ‘Si
angelus de coelo vobis annuntiaverit preterquam (παρ᾽ ὃ Gal. i. 8)
quod in Scripturis Legalibus et Evangelicis accepistis, Anathema
sit ;" and Origen, Hom. v. in Lev.'t. ii. p. 212, ‘‘{n hoc biduo
puto duo Testamenta posse intelligi, in quibus licet omne verbum
quod ad Deum pertinet requiri et discuti, atque ex ipsis omnem
rerum scientiam capi. Si quid autem superfuerit, quod non
Divina Scriptura decernat, nullam aliam tertiam Scripturam
debere ad auctoritatem scientiee suscipi;’’ and S. Hieron. in
Aggeum, cap. i., “Que absque auctoritate et testimoniis Scrip-
turarum quasi Traditione Apostelicé sponte reperiunt atque con-
fingunt, percutit gladius Dei.” See also the testimonies from the
Ante-Nicene Fathers, concerning the authority of Holy Scriptare
as the Rule of Faith, collected by Dr. Routh, Rel. Sacr. v. 335.
16. Πᾶσα γραφὴ θεόπνευστος καὶ ὠφέλιμος Every Scripture,
being inspired of God, is also profitable.
As to the interpretation of the several parts of this im-
portant assertion,—
(1) πᾶσα γραφὴ means ‘every Scripture,’ i. e. every portion
of Scripture.
Tl@s thas placed means ‘every.’ See Luke iii. 5, πᾶσα
2 TIMOTHY ΠΗ. 17.
465
πρὸς διδασκαλίαν, πρὸς ἔλεγχον, πρὸς ἐπανόρθωσιν, πρὸς παιδείαν τὴν ἐν δικαι-
οσύνῃ, 17 ἵνα ἄρτιος ἦ ὁ τοῦ Θεοῦ ἄνθρωπος, πρὸς πᾶν ἔργον ἀγαθὸν ἐξηρ-
τισμένος.
φάραγξ. Acts xv. 2], πᾶν σάββατον. Rom. iii. 19, πᾶν στόμα : xiv.
11, πᾶσα γλῶσσα. Phil. ii. 10, κᾶν γόνυ. Cp. Winer, § 18, p. 101.
(2) Γραφὴ always in the New Testament signifies Holy
Scripture, i.e. that which has been received by the Church
of God, and read as a writing dictated by Almighty God, and
distinguished as such from all o¢her writings in the world.
This word Γραφὴ occurs about fifty times in the New Testa-
ment; but it is never applied in any one of these fifty passages to
any other Writings than those of the Old and New Testament.
Thus it serves the double p' of declaring, —
(1) that the Writings of the Old and New Testament stand
by themselves, as distinguished from all other Writings of the
World; and
(2) that the Books of the New Testament are of equal
authority with, and from the same origin as those of the Old
Testament, which had been received not only by the Jews, but
by Curist Himself, as the unerring Word of God.
(3) This meaning of the word γραφὴ leads at once to the
true interpretation of this passage, which has been sometimes
made matter of question ;
Since the word γραφὴ itself always signifies in the New
Testament a divinely inspired writing, it would be an unmeaning
tautology to assert that every Γραφὴ ἐξ divinely inspired.
The true rendering of the passage is this: Every portion of
poh ta being inspired (i. 6. because it is inspired), is also pro-
table.
(4) This interpretation has already been given by Origen
(Hom. xx. in Joshuam. Philocal. c. 12), and so Vulg. and the
Latin Fathers, ‘‘Omnis Scriptura divinitis inspirata utilis
est,” &c., and the Syriae, and many of the best modern
Expositors.
— θεόπνευστος] The Scripture itself is here described as
animated by and filled with the breath of God. For the
examples of the epithet θεόπνευστος, given to living persons, see
Wetstein.
The examples cited by some Expositors, where the epithet
θεόπνευστος is coupled with mere quahties or lifeless things,
e. g. with σοφία or ὄνειρον, are not relevant here.
In those examples, the wisdom or the dream, to which the
epithet is annexed, are said to be breathed by God into the
person who receives them, but this cannot be predicated of the
Scriptures. They are not breathed into us by God. But they
themselves are filled with the breath of God. In fact, St. Paul
predicates of Scripture what St. Peter predicates of the Writers
of Scripture, whom he calls Aoly men moved by the Spirit of
God. (2 Pet. i. 21.)
This is in perfect harmony with the true view which God
has given us of the Holy Scriptures. St. Stephen calls them
λόγια (ζῶντα, living oracles (Acts vii. 38). And the Living
Creatures (ζῶα) in Ezekiel (i. 16--- 2} ; x. 9—22) and St. John
(Rev. iv. 6), full of eyes, winged, and filled with the Spirit,
and ever moving, as the Spirit carries them, are heavenly repre-
anes of the divine Life and Power of the Everlasting
pel.
This assertion of St. Paul that πᾶσα γραφὴ, i.e. every por-
tion of Scripture being inspired of God, is also profitable, &c., is
of inestimable value and importance.
(1) Consider the time and place in which this declaration is
made, viz. about a.p. 67, at the close of this Epistle, the /ast
Epistle written by St. Paul, and written a short time before his
martyrdom, and in immediate prospect of it (iv. 6).
(2) At that time all his own Epistles had been written.
(3) Also, it is most probable, that the Gospels of St. Matthew,
St. Mark, and St. Luke had then been written and published to
the world. See above, Introduction to those Gospels, and on
2 Cor. viii. 18, and 1 Tim. v. 18. ᾿
(4) Also the Epistle of St. James, who died a.p. 62, and,
probably, the first Epistle of St. Peter.
(5) All these are here included in the term Γραφή.
St. Paul’s brother Apostle, St. Peter, in a passage written
also at the close of his life, and at the end of his last Epistle
(2 Pet. iii. 16), a passage which forms a happy counterpart to the
present text, designates all St. Paul’s Epistles as Tpapas, Scrip-
ture; and combines them with other Books known by that
name, as belonging to the same class and of the same authority
with them.
(6) This passage, therefore, of St. Paul, proclaims to the
world the divine inspiration of every one of these writings —and
Vor. I1.— Past III.
of St. Paul’s own Epistles among the number—which were then
known and received as Γραφαὶ by the Church.
As to the few other Books of the New Testament which
were written after this period (such as the Revelation and Gospel
of St. John), they would never have been admitted into the
number of Γραφαὶ by the Church, if she had not been convinced
that they were of equal authority with those which had been
received by her as γραφαὶ from the hands of Christ, and of
St. Peter and St. Paul.
(7) Therefore this text of St. Paul will ever remain as a
standing testimony from the divine Apostle, now about to shed
his blood for Christ, to the Divine Inspiration of all the Books of
the New Testament, as well as of the Old, and will serve as a
holy safeguard againet all the assaults made upon them by those
who deny their divine origin or impugn their unerring veracity.
— καὶ ὠφέλιμος} is also profitable. There is no harshness or
awkwardness in the conjunction καὶ here, as has sometimes been
alleged. On the contrary, it serves to introduce a necessary
caution and a salutary truth ;
It propounds a caution against the writings of false teachers
and fanatical enthusiasts, who claimed for themselves and their
preaching divine inepiration. Such, for instance, was Simon
Magus (Acts viii. 10) and other Gnostic γόητες (v. 13), who, on
account of their sorceries, as well as their resistance to the truth,
are compared to the Egyptian Magicians, Jannes and Jambres,
and against whom the Apostle is specially contending in the Pas-
toral Epistles.
His often repeated denunciation of them and their doctrine
in these Epistles is grounded on the fact, that their teaching is
not ὠφέλιμος, or profitable, but is κενὴ, ἀνωφελὴς, μάταιος, els
οὐδὲν χρήσιμος, empty, vain, and unprofitable (see 1 Tim. vi. 20.
2 Tim. ii. 14. 16. Tit. iii. 9), and that it only makes a show of
godliness, but denies the power. (2 Tim. iii. 6. Tit. i. 16.)
On the other hand, St. Paul lays special stress in these
Epistles on the necessity of profitable teaching, wholesome doc-
trine, sound words (1 Tim. i. 10; vi. 3. 2 Tim. i. 18; iv. 3.
Tit. i. 9. 13; ii. 1. 8), and of that γνῶσις, or knowledge, which is
‘| not ψευδώνυμος, falsely so called (1 Tim. vi. 20), but is in fact
the "Exlyvwors, or perfect knowledge of the Truth, an ex-
pression four times repeated in these Epistles (1 Tim. ii. 4.
2 Tim. ii. 25; iii. 7. Tit. i. 1), and of that Faith which is fruitful
in good works. (1 Tim. vi. 18. 2 Tim. ii. 21; iii. 17. Tit. i.
16; ii. 7. 14; iii. 8. 14.)
Thus, then, his assertion here is twofold; it refutes a dan-
gerous error, and affirms necessary truth. It declares that ‘‘ every
portion of Scripture, being inspired of God (and because it is in-
spired of God) is also profitable,” &c., in order that the man of
God may be throughly furnished unto all good works; whereas,
on the other hand, whatever the pretensions of the false teachers
might be to divine enthusiasm, the very fact that their doctrines
were not profitable, but the contrary, and did nof train men to
good works, bat allowed them in unholiness of life, was a practical
proof that they were not inspired of God.
— ἐν δικαιοσύνῃ) Not ἐν ἀσεβείᾳ, as that of the false teachers.
See ii. 16; iii. 5. 8. 13.
11. ἵνα ἄρτιος | The Apostle, being about to be offered up
(iv. 6), and now bidding farewell to his beloved son Timothy,
who would soon be deprived of his personal presence and advice,
refers him to the Holy Scriptures as a never-failing counsellor
and guide, which would comfort him after his departure, and
make amends for his absence. And if the diligent study of the
Holy Scriptures is thus commended by St. Paul in this solemn
manner to Timothy, who was himself endued with spiritual gifts
of the Holy Ghost, how much more needful is that study to us!
(Chrys., Theophyl., Gicumen.)
The force of this observation is strengthened by what has
been already remarked, that St. Paul here speaks of Holy Scripture,
not as an inanimate thing, but as θεόπνευστος, a living Being,
filled with the Spirit of God. The Apostle himself was about to
die, and Timothy was to be deprived of his personal presence,
but the Word of the Lord endureth for ever (1 Pet. i. 25). The
Apostle dies, but the Holy Spirit ever lives in his Epistles, and
comforts Timothy and the Church after his departare, even to the
end of time.
Well, therefore, might the Apostle, in this farewell Epistle
to Timothy and to the Church, fix his and her eyes on the abiding
presence of the Holy Ghost the Comforter, ever breathing and
ever speaking in the Word of God.
30
466 2 TIMOTHY IV. 1—10.
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δ aa 23. rd a ‘ ‘ ben, Sa , 2A yo ιλεί 39. A
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Gal. 1. 20. Qo 77 N , 27 3 , > , 2 , .
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1 Thess. 2. 5. FIN 2 , θ ΄, ν ὃ ὃ a 8Ἔ δ aN Ψ a.
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Lim 6... 8 © λοιπὸν ἀπόκειταί μοι ὁ τῆς δικαιοσύνης στέφανος, ὃν ἀποδώσει μοι ὁ Κύριος
ἔρος. ἐν ἐκείνῃ τῇ ἡμέρᾳ, ὁ δίκαιος κριτὴς, οὐ μόνον δὲ ἐμοὶ, ἀλλὰ καὶ πᾶσι τοῖς
James 1. 12. 3 Ω AY 3 , 9. A
Ἠγαπήκοσ. ι Τὴν ἐπιφάνειαν αντονυ.
Ὁ Col. 4, 14, 9 Σπούδασον ἐλθεῖν πρός με ταχέως: 19" Δημᾶς γάρ pe ἐγκατέλιπεν ἀγαπή-
Cu. IV. 1. Διαμαρτύρομαι] I conjure thee. (See 1 Tim. v. 2].
2 Tim. ii. 14.) Elz. gdda οὖν ἐγὼ, not in the best authorities;
also Elz. has τοῦ Kuplov after καί.
— kal τὴν ἐπιφάνειαν So A, C, D, F, G, and Griesd., Lach.,
Tisch., Huther, Ellicott, Alf.— Elz. κατά.
This restoration of καὶ isa happy one. It indicates that the
Apostle has a clear view of Christ’s Coming, and of His King-
dom ; and, by a noble prosopopceia, appeals to them as Witnesses :
I conjure thee in the sight of God, and the Future Judge of all,
by His Coming, and by His Kingdom. This mode of speech had
been suggested by the Hebrew Scriptures, especially in the LXX
Version (Deut. iv. 26), where Moses calls Heaven and Earth to
witness: Διαμαρτύρομαι ὑμῖν σήμερον τόν re οὐρανὸν καὶ
τὴν γῆν. So Deut. iv. 26; xxx. 19; χχχὶ. 28, where this
phrase introduces solemn appeals to the Elements as God’s Wit-
nesses of His dealings with His people, and as Remembrancers of
their duties to Him.
2. κήρυξον] See Augustine, Serm. 46.
8. κατὰ τὰς ἰδίας ἐπιθυμίας --- ἐπισωρεύσουσι according to
their own luste will heap up to themselves teachers, having itching
ears; i.e. because they, the hearers, have itching ears.
Instead of receiving those Teachers who are authorized by
Christ to instruct them, and have a regular call and mission from
Him to execute their sacred office, and to have spiritual oversight
over them, they will stray away from their Pastors, and from their
own proper Fold, and will raise up for themselves a confused heap
of Teachers, as Jeroboam did, who made a promiscuous multitude
of Priests, not of the sons of Levi, but whosoever would be con-
secrated by him. (1 Kings xii. 31; xiii. 33.)
The word ἐπισωρεύω, aggero (from ἐπὶ and σωρὸς, a mound),
is sometimes employed to describe an action by which a person
heaps up something injurious to himself, so as to overwhelm him-
self by that very thing which he has heaped up. So Chrys. (Ep.
92), ἑαυτοῖς ἐπισωρεύοντες κόλασιν, and éavrois ἐπισω-
ρεύουσι τὸ πῦρ ἄσβεστον. See examples in Suicer in voce.
It also describes the work of an Enemy, raising up a mound
against (ἐπὶ) a City in order to assault it. Cp. Isa. xxxvii. 33.
In the Song of Solomon, Symmachus has ἐπισωρεύσατέ μοι
ἀγάπην, “raise Love as a mound with a banner against me,”
where the LXX have τάξατε.
Hence it appears, that the Apostle regards this promiscuous
multitude of teachers as an offensive outwork thrown up by hos-
tile hands to beleaguer the Church of God. His words may also
intimate, that this outwork will prove injurious to those who raise
it, as the Tower of Babel, the type of all works of Confusion,
Pride, and Aggression against God and His Church, did to ite
builders; or, as in heathen mythology (in the pagan paraphrase
of the Scriptural History of Babel), the Mountains heaped up by
the Giants against the Powers of Heaven did to those who raised
them.
— κνηθόμενοι τὴν ἀκοήν} having itching ears. It would seem
that the Apostle now adopts another metaphor, and is comparing
these persons, who have lost their healthful relish for sound doc-
trine, and who, in their prurient craving for something new, to
stimulate and gratify their diseased appetite, accumulate to them-
selves a promiscuous heap of self-chosen Teachers,—to animals,
especially unclean ones, who raise up for themselves a heap
against which they scrape the diseased irritation of their skin,
particularly thejr ears. The metaphor is found in Greek and
Latin Authors, who describe’ sophistical Teachers, and others who
sought to flatter and gratify their hearers by novelties, as xvf@orras
τὰ ὦτα, ‘scalpentes auditorum aures.’ See the passages quoted by
Wetstein, p. 365.
4. μύθους] fables. See 1 Tim. i. 4; iv. 7. Tit. i. 14.
6. σπένδομαι) Iam being poured out as a σπονδὴ, a libation
or drink-offering to God. See Gen. xxxv. 14, ἔσπεισεν ᾿Ιακὼβ
ἐπ᾽ αὐτῇ σπονδήν. Exod. xxix. 40. Numb. xxviii. 7. And com-
pare St. Paul’s words (Phil. ii. 17), εἰ καὶ σπένδομαι ἐπὶ τῇ
θυσίᾳ καὶ λειτουργίᾳ τῆς πίστεως ὑμῶν, where see note, and the
Introduction to that Epistle, p. 333.
S. Ignatius, in his desire for martyrdom, imitates the lan-
guage of St. Paul, πλέον μοι μὴ παράσχησθε τοῦ σπονδισθῆναι
Θεῷ. Tertullian (contra Gnosticos, 13), referring to this pas-
sage, says, ‘‘ Vides, quam martyrii definiat felicitatem, cui de
gaudio mutuo acquirit solennitatem, ut proximus denique voti sui
factus est, qualiter de prospectu ejus exultans scribit Timotheo,
Ego enim jam liber.”
This triumphant exultation of the Apostle at the prospect of
death was doubtless designed, among other reasons, to show the
Heathen that they had not conquered him, or injured the Gospel
which he preached, by putting him to death. They might be in-
clined to imagine that his claims to miraculous powers, and to
supernatural aid for himself and his Cause, were illusory, or he
would have exerted them in his own behalf. He shows them that
Death to him was Victory. He would also assure the Christians,
who might be perplexed and staggered by his suffering, that their
Apostle regarded death as a blessed release, and as the appointed
passage to Everlasting Glory, and that it had no bitterness for
him, but that he was enabled by God’s grace to rejoice in it.
— ὁ καιρὸς τῆς ἐμῆς ἀναλύσεως ἐφέστηκε) the season of my
departure ig come. ᾿Ανάλυσις is departure (Luke xii. 36) from
life. (Phil. i. 23.) The καιρὸς Freie les is the season of loosing
the cable from this earthly shore, on a voyage to the eternal har-
bour of heavenly peace. Hence Clemens R. 44, says of the faith-
ful departed, τελείαν ἔσχον ἀνάλυσιν.
8. ἀπόκειταί μοι ὁ τῆς δικαιοσύνης στέφανο:] there is laid
up for me the crown of righteousness. St. Paul was now on the
eve of Martyrdom. He did not speak in these terms of confident
assurance before. See 1 Cor. ix. 17. Phil. iii. 11.
9. ταχέως} quickly. Before winter (v. 21), when the voyage
would be dangerous. (Acts xxvii. 9.)
10. Anas] Demas, who had remained faithful to St. Paul in
his first imprisonment at Rome (Philem. 24. Col. iv. 14), had
now been alarmed by the greater severity, and more perilous
of the second, following on the savage Neronian perse-
cution of the Christians, and had forsaken the Apostle.
— με ἐγκατέλιπεν} forsook me in (ἐν) the crisis of my suf-
fering. The aorist tense intimates that the act was occasioned by
some special danger which threatened the Apostle; and that
Demas, terrified by it, deserted him in the hour of peril. A, C,
D**, E, F, G, L have the imperfect tense here, i.e. was for-
saking me. This may, perhaps, be the true reading; but the
confusions of εἰ and : are so common in MSS. on account of the
identity of sound in ancient pronunciation, that not much stress
can be laid on this variation. The sense will not be affected by
it. The same variation is found in τ. 16, and even in νυ. 13,
2 TIMOTHY IV. 11---Ἰῦ.
467
σας τὸν νῦν αἰῶνα, καὶ ἐπορεύθη εἰς Θεσσαλονίκην' Κρήσκης eis Γαλατίαν, Τίτος nets 15. 87.
εἰς Δαλματίαν: |! Λονκᾶς ἐστι μόνος μετ᾽ ἐμοῦ. Μάρκον ἀναλαβὼν ἄγε μετὰ Phim. 2.
σεαυτοῦ, ἔστι γάρ μοι εὔχρηστος εἰς διακονίαν. 12." Τύχικον δὲ ἀπέστειλα εἰς x και: 20...
Ἔφεσον. 13 Τὸν φελόνην, ὃν ἀπέλιπον ἐν Τρωάδι παρὰ Κάρπῳ, ἐρχόμενος φέρε,
Col. 4. 7.
Tit. 8.18.
καὶ τὰ βιβλία, μάλιστα τὰς μεμβράνας. 14 ᾿᾿Αλέξανδρος ὁ χαλκεὺς πολλά μοι 1 Act 19. 38. δέ.
κακὰ ἐνεδείξατο’ ἀποδώσει αὐτῷ ὁ Κύριος κατὰ τὰ ἔργα αὐτοῦ" δ ὃν καὶ
ν᾿ Rev. 6. 10.
OV κ 18. 6, 20.
where A, C, F, G, I have ἀπέλειπον, which can hardly be the true
readii
ing.
— ἀγαπήσας: τὸν νῦν αἰῶνα) having loved the present world.
Cp. S. Polycarp (ad Phil. 9), who says, Obey the word of
righteousness which ye beheld with your eyes in the blessed
Ignatius, and Zosimus, and Rufus, and in Paud himself, and the
other Apostles; being persuaded that they have not run in vain,
and are now with the Lord in the place prepared for them;. for
aed loved not this present world, οὐ γὰρ ἠγάπησαν τὸν νῦν
αἰῶνα.
- Θεσσαλονίκην] Thessalonica, where St. Paul had many
enemies, especially among the Jews. (Acts xvii. 5. 13.)
— Κρήσκης eis Γαλατίαν Crescens to Galatia, to confirm the
Church there. Observe the disinterested and paternal solicitude
of the great Apostle, in his chains, for the distant Churches. He
consented to be left alone by Titus, Crescens, and Tychicus
(v. 12), in order that he might comfort them, and he would not
send for Timothy from Ephesus without providing him a sub-
stitute (v. 12). :
— Tlros εἰς Δαλματίαν] Titus to Dalmatia, perhaps de-
spatched thither by St. Paul on a missionary journey after his visit
to Nicopolis in Epirus, where St. Paul probably passed a winter,
perhaps the winter preceding the date of the present Epistle.
(See Tit. iii. 13.)
11, Λουκᾶς ἐστι μόνος per’ ἐμοῦ] Luke is alone with me. Alone
of his usual fellow-travellers; for other friends were with him
now. (See v. 21.) It would seem, therefore, unreasonable to con-
clude from this sentence, that St. Peter was not now at Rome.
On the testimony hence accruing to St. Luke’s historical ve-
racity, see Irenaeus, iii. 14.
This mention of δὲ. Luke, as still present with St. Paul at
Rome at the close of his life, and probably remaining with him
till his Martyrdom, suggests the inquiry —
Why did not St. Luke, the Historian of the Acts of the
Apostles, the faithful friend and fellow-traveller of St. Paul,
whose doings occupy so large a portion of that Book, continue his
narrative even to that glorious consummation of the great Apostle’s
career? This question has been considered above in the Intro-
duction to the Acts of the Apostles, pp. xii, xiii; and see on
Acts xxviii. 30, 31.
— Μάρκον ---διακονίαν) On the import of this commendation
of Mark, as projitable for ministering to the Apostle, see above
on Col. iv. 10. And on St. Mark’s history see Introductory Note
to St. Mark’s Gospel, and below on 1 Pet. v. 13, where he is
mentioned as present with that Apostle.
12. τύχικον---εἰς Ἔφεσον) I send Tychicus (perhaps with this
letter) to take thy place at Ephesus during the time in which thou
wilt be absent from thy post there in order to come to me at
Rome (v. 9. 21). Be therefore at ease on that account, and come
quickly. Cp. above on Tit. iii. 12.
This public mention of Tychicus as sent by the Apostle to
Ephesus, was doubtless designed to serve ἃ double purpose,
(1) To protect Tychicus from the charge of having forsaken
the Apostle at Rome as Demas had done. Cp. note above on
Col. iv. 12, and here below, v. 20.
(2) To commend him to the reverent reception and regard
of the Ephesian Church.
Tychicus, a native of Asia (Acts xx. 4), had already been
employed and approved by St. Paul in the execution of important
commissions to the Churches of Asia, particularly to Ephesus,
age the neighbouring Church of Colosse. (Eph. vi. 21. Col.
iv. 7.
18, φελόνην κιτ.λ.1 the cloak which I left at Troas with
Carpus, bring with thee when thou comest, and the books, espe-
cially the parchments. The φελόνη, ‘ penula,’ is a cloak with
long sleeves, especially for winter use, ‘‘such as travellers wore
to defend themselves with from the cold or bad weather.’”’ (Bp.
Bull.) Cp. v. 21; and Horat. 1 Ep. xi. 18. Juvenal, Sat. v. 79,
Schol. in Pers. Sat. 68, ‘‘ pallium cum fimbriis longis ;’" and for
journeys, and in rain. Lamprid. in Alex. Sever. p. 366. Wet-
stein.
The other meaning assigned to the word, ‘a chest for books,’
has little to support it here.
On this text, especially in relation to the books and parch-
ments, see Bp. Bull’s Sermon x. on “ Auman means useful to in-
spired persons.” Vol. i. p. 240.
Besides, this mention of these minor details, the cloak, the
books, and the parchments, here specified soon after those glow-
ing aspirations for martyrdom, and those fervent anticipations of
glory in the verses immediately preceding (v. 6—8), is very affect-
ing, interesting, and instructive, as showing that those aspirations
and anticipations were not a result of fanatical enthusiasm, but
were the words of truth and soberness.
These minor matters give a beautiful relief of quiet serenity
to the stirring scene of the great Apostle’s Martyrdom.
— ὃν ἀπέλιπον ἐν Τρωάδι παρὰ Kdprp—peufpdvas] which I
left αἱ Troas with Carpus. St. Paul, a short time before this
Epistle was written, had been at Miletus. (See v. 20.) It is
probable that he was then apprehended, or already in custody,
and was sent as a prisoner to Rome for trial, and, if convicted,
for execution. See above on i. 15, and below, v. 14—16.
The case of the Apostle seems to have found afterwards 8
parallel in that of S. Ignatius, Bishop of Antioch, in the Persecu.
tion under Trajan. Ignatius was arrested in the Province of
Syria, at Antioch. (Mart. Ignat. § 2, p. 560, ed. Jacobson.) He
was there tried before the Emperor Trajan, and thence sent to
Rome. And when he was condemned to this deportation he ex-
claimed, “1 thank Thee, O Lord, that Thou hast honoured me
by Thy Love, in binding me in iron chains with Thy Apostle
Paul.” From Antioch he went along the coast of Asia by
Ephesus, from which he had received a deputation in the person
of its Bishop Onesimus (ad Eph. i.), to Smyrna, where he had
an interview with the Bishop of Smyrna, Polycarp, the disciple
of St. John; and thence he sailed along the coast of Asia to
Troas. From Troas, Ignatius came to Neapolis, and so by
Philippi through Macedonia to Epidamnus on foot, and thence
‘| by sea to Puteoli; and he desired to go from Puteoli by land in
the footsteps of St. Paul. But he was carried by sea to Portus
Romanus, near Ostia, and so came to Rome, where he was mar-
tyred (§ 6). 5 ᾿
It seems probable, that the occasion and circumstances of
St. Paul’s last journey from Asia to Rome bore much resem-
blance to those of the voyage of S. Iynatius from Antioch to the
same capital.
Indeed, there is a remarkable passage in the Epistle of Igna-
tiua to the Ephesians, in which he compares himself in this
to St. Paul, and seems to intimate that St. Paul as well as himself
was a prisoner when be passed by Epheeus to Rome. ‘“ Ye (he
says) are the πάροδος, or passage, of those who are being killed
for God; ye are the fellow-votaries of Paul in the mysteries of
the Gospel, the sanctified, the attested, the blessed Paul, under
whose footstep may I be found when I attain to God!”
Ignatius received a deputation from the Ephesian Church by
Onesimus, its Bishop; 80, probably, did St. Paul by Timothy.
Both sailed along the coast of Asia, and both touched at Troas.
Tf this was the case, then we may suppose that St. Paul, now
in custody, deposited his cloak and books and parchments with.
Carpus, in order that they might be in safe keeping; and that
now, in foresight of martyrdom, he asks Timothy, his faithful
friend, to call for them at Troas, in Ais way from Ephesus to
Rome, in order that St. Paul might have the disposal of them,—
not only for his own use, but as bequests to his friends, perhaps
to Timothy himself.
Hence the transition is very natural to the circumstances
mentioned in the seven following verses, which refer (it would
seem) to what had to him in Asia, just before he was
sent to Rome.
14—18.] Alexander the coppersmith did me much evil; of
whom be thou ware also: for he greatly withstood our words.
A, C, D* have ἀντέστη. F, G dv0éorn.—Elz. has ἀνθέστηκεξ,
with D***, E, I, K.
At my first defence, no one stood by me; but all men for-
sook me (as to the reading see v. 10),—smay it not be laid to their
charge! But the Lord stood by me, and strengthened me, that
the Gospel might be fully preached, and that all the Gentiles
might hear; and Iwas delivered from the mouth of the Lion.
He here speaks of the malignant treatment he hed received from
Alexander the coppersmith, who did him much evil, ἐνεδείξατο =
468
φυλάσσου, λίαν γὰρ ἀντέστη τοῖς
_2 TIMOTHY IV. 16—22.
ἡμετέροις λόγοις. 1° ᾿Εν τῇ πρώτῃ pov ἀπο-
λογίᾳ οὐδείς μοι συμπαρεγένετο, ἀλλὰ πάντες με ἐγκατέλιπον" μὴ αὐτοῖς λογισ-
m Ps. 22. 21.
Acts 23. 11.
& 27. 28.
18 0
n Ps. 121.7. λέοντος"
θείη" 17" ὁ δὲ Κύριός μοι παρέστη καὶ ἐνεδυνάμωσέ με, ἵνα δι’ ἐμοῦ τὸ κήρυγμα
A Ν 5 ’ 4 DY y, Ν 3538»
πληροφορηθῇ, καὶ ἀκούσωσιν πάντα τὰ ἔθνη, καὶ ἐῤῥύσθην ἐκ στόματος
καὶ ῥύσεταί με ὃ Κύριος ἀπὸ παντὸς ἔργου πονηροῦ, καὶ σώσει εἰς
τὴν βασιλείαν αὐτοῦ τὴν ἐπουράνιον: ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων"
ἀμήν.
ο Acts 18. 2.
δασον πρὸ χειμῶνος ἐλθεῖν.
19 ο,ἄσπασαι Πρίσκαν καὶ ᾿Ακύλαν, καὶ τὸν ᾽᾿ονησιφόρου οἶκον. ™ »Ερασ-
τος ἔμεινεν ἐν Κορίνθῳ' Τρόφιμον δὲ ἀπέλιπον ἐν Μιλήτῳ ἀσθενοῦντα. 7 Σπού-
᾿Ασπάζεταί σε Εὔβουλος, καὶ Πούδης, καὶ Λίνος, καὶ Κλαυδία, καὶ οἱ ἀδελφοὶ
πάντες.
3 Ὁ Κύριος Ἰησοῦς Χριστὸς μετὰ τοῦ πνεύματός σον. ἡ χάρις μεθ᾽ ὑμῶν.
4 fecit publicé.’ Cp. Augustine, iii. 540. Probably this occurred
in the neighbourhood of Ephesus, and therefore St. Paul here
charges Timothy, the Bishop of Ephesus, to beware of him. See
on 2 Tim. i. 15.
This seems to have been on the critical occasion of his πρώτῃ
ἀπολογία, the ‘ first defence’ (specified in v. 16), when no man
stood by him, and when many thirsted for his blood.
Some indeed have supposed, that he meant thereby his first
defence at Rome, when sent thither from Cesarea. (Acts xxviii.
16.) But as Chrys. observes (Prol. ad Philipp. ; cp. Tillemont,
i. 129), this is not probable. He is speaking of some more recent
peril in Asia.
Then, perhaps, not figuratively, but actually, he was deli-
vered from the mouth of the Lion; as seems to have been the
case with him on a former occasion in Asia, at Ephesus (see on
1 Cor. xv. 32), and as S. Polycarp afterwards was, in the perse-
cution of the Asiatic Christians at Smyrna. It is recorded of
Polycarp, that the multitude of the Gentiles and Jews (who were
foremost in the outrage against him) clamoured to the Asiarch
Philip, ἵνα ἐπαφῇ τῷ Πολυκάρπῳ λέοντα, ‘that he would let
loose on Polycarp a Lion.’ (Martyr. Polycarp. 12.) And the
popular cry of the Heathen in times of persecution was “ Chris-
tianos ad Leonem.”’ Tertullian, Apol. 40.
The phrase the Lion’s mouth is used in another place by
St. Paul, and there it is not figurative, but literal. (Heb. xi. 33.)
Perhaps the Apostle St. Paul had the comfort of being able to
compare himeelf in this respect with the Prophet Daniel.
The Apostle was delivered from the Lion’s mouth, and was
sent on to Rome, in order to suffer there. And thus his testi-
mony to Christ, first by his public defence in Asia, ‘and subse-
ently by his public trial and glorious Martyrdom in the great
etropolis of the Heathen World, was made subservient to the
consummation of the Gospel, and to the diffusion of a knowledge
of the truth “to all Nations’’ of the World. 5
In v. 14, A, C, D*, E*, F, G have &woddéce:.—Elz. has
ἀποδώη, and v. 17, ἀκούσῃ.
18. καὶ ῥύσεται-- βασιλείαν--- ἀμήν Apparently an adaptation
of the final sentences and the Doxology of the Lonp’s Prayer.
See on Acts xxi. 14.
19. “Acwaca: Πρίσκα»---Ὀνησιφόρου οἶκον) Salute Prisca and
Aguila and the household of Onesiphorus. His mind is still in
Asia. See i. 16; and as to Priscilla and Aquila, see above on
Rom. xvi. 3.
20. “Epacros—Tpépiyov] Erastus remained at Corinth, but
Trophimus I left at Miletus sick. Here are two other touching
instances of the tender thoughtfulness of the great Apostle for his
friends, and their good name, at the time of his own imminent
peril, and severest sufferings, in imitation of the Great Exemplar.
(John xviii. 8; xix. 26.)
After his mention of his perils, and of his desertion by
Demas and others (iv. 10. 16; i. 15), it might perhaps have been
inferred by some, that others who had been his chosen fellow-
workers, and were now absent from him, had also forsaken him.
€
END OF
Therefore he takes care to protect them against such an imputa-
tion. He mentions first the faithfulness of Luke, and next
accounts for the absence of Titus and Tychicus (νυ. 10. 12), and
he now explains the reason also of the absence of Erastus and
Trophimus. Erastus, thy former companion in Greece (Acts
xix. 22; cp. Rom. xvi. 23), abode at Corinth. He remained at
his post in that great city where are many adversaries (Acts
xviii. 6), and where he is exposed to many dangers as my friend.
This word μένω here expresses courageous firmness and patient
endurance under trial, as in other places. See iii. 14. Cp. προσ-
μένω in 1 Tim. i.3; v. 5. And the aorisé probably intimates,
that when St. Paul quitéed Corinth on some recent visit to that
city, he left Erastus in charge there; and that he tarried there, in
obedience to the Apostle’s injunction.
So likewise Trophimus. He was an Ephesian, and was
specially obnoxious to the Ephesian Jews (Acts xxi. 29; cp. Acts
xx. 4). They would have rejoiced to be able to allege that he
had deserted St. Paul. After the Apostle’s death, which was now
near at hand, some calumnious persons would have alleged, that
if Trophimus bad not seen cause to separate himself from
St. Paul, he would not have stayed behind at Miletus, but would
have accompanied the Apostle to Rome. St. Paul, therefore,
obviates such aspersions as these; and it was a happy thing for
Trophimus, the Ephesian, that Timothy, the Bishop of Ephesus,
received these words from St. Paul’s own hand, which enabled
him to clear Trophimus from any such detractions, and to show
that the stay of Trophimus at Miletus was necessitated by sick-
ness, perhaps caused by sufferings and labours in the cause of the
Gospel, and that he had not left St. Paul, but that St. Paul left
him at Miletus.
{ 21. Tlovdns] Pudens. See the Essay of Archdeacon Williams,
: in which he endeavours to prove that the Pudens and Claudia
here specified are the same persons as those mentioned in Martial
(iv. 18; xi. 34), and that Claudia was daughter of Cogidunus,
a British Chief, and that having come to Rome she was con-
verted to Christianity, and was married to Pudens, and after-
wards returned with her husband to Britain, where he held lands
under her father Cogidunus. (See Williams's Discourses and
Essays, p. 132—190. Lond. 1857, and also Dean Alford’s Ex-
cursus iii, p. 104.) If this was so, this Epistle was written
before their marriage; otherwise, the name of Linus would hardly
have been inserted between them. Cp. Ligh{foot, iu Journal of
Class. and Sacred Philol. Vol. iv. p. 73-76.
— Λίνος] Linus, of whom Irenaeus thus speaks: After that
the blessed Apostles (Peter and Paul) had founded the Church
(at Rome), they committed the Bishopric of that city to Linus.
This Linus is mentioned by St. Paul in his Epistles to Timothy.
He was succeeded by Anacletus. And in the ¢hird place from
the Apostles, Clement received the Episcopate of that city, a
person who had beheld the blessed Apostles, and had enjoyed
intercourse with them, and had their preaching still sounding in
' his ears. S. Jrenaus (iii. 3.3). See above, note on Phil. iv. 3.
{
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2. On Pieas ALLEGED vor SEPARATION FROM THE
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3. Tne Doctrine or Baptism WITH REFERENCE TO
tHe Opinrton or Prevenrent Grace.
4. An Enquirny—Whether the Baptismal Offices of the
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Offices of the Church of England were framed
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6. Tue Enquiry continvep. Part III. Argument
from External Evidence.
7. Tae Cuurca or Enoianp ΙΝ 1711 anv 1850.
8. Tae Cuurcn or EncLtaxnp aNp THE CHURCH oF
Rome 1n 1850. Conclusion.
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14 & 15. On Secessions ro THE Cnurcn or Rome. 2s.
16. On tHE Paivireces anp Duties or THE CHRISTIAN
Laity. Conclusion.
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19. On Secunar Epucatron.
20. On tHe Orrice or ΤῊΣ Hoty Srinit rx Epuca-
TION.
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TIONAL Epucarion.
22. On an Epucarion Rare.
28. On Intrettectuat Disetay in Epucatron.
24, Earty Instruction.
FOURTH SERIES.
25—33. On tHe Hisrorny or tae Cuurca or Ire-
LAND.
FIFTH SERIES.
34. Rexticious Resroration ἵν Enoxrann—lIntroduc-
tory: On National Sins, Judgments, and Duties.
35. Census or Retiaious Worsuir.
36. Tue Episcorare. On Additional Sees.
87. Tue Diaconate.
38. Tirnes, ENpowMENTS, AND MAINTENANCE OF THE
Cuerey.
389. On Cuurcnu Rates.
40. On Divorce.
41, Restoration or Hoty Mararmony.
42. Hores or Rexicious Restoration. Conclusion.
SIXTH SERIES.
48. On tue Immacutate Conception.
44, Tae Curistian Sonpay.
45. Tue Arnmizs on Waite Horses; on, THe SoupiER’s
Rerurn.
46—49. On rue Acts or THE APOSTLES AS APPLICABLE
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50. On Magariace wits a Person Divorcep.
51. A Prea ror Inpta.
52. On rue Appitionat Service ΑἹ WEsTMINSTER ABBEY.
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[Ol ἂν Ὁ}
NEW TESTAMENT
OF OUR LORD AND SAVIOUR
JESUS CHRIST, |
Gu the Orignal Greek:
WITH
INTRODUCTIONS AND NOTES,
BY
CHR. WORDSWORTH, D.D.
CANON OF WESTMINSTER,
PROCTOR IN CONVOCATION FOR THE CHAPTER; VICAR OF STANFORD IN THE VALE,
AND RURAL DEAN IN THE DIOCESE OF OXFORD.
THE GENERAL EPISTLES, ann BOOK OF REVELATION.
ey - πὶ 5
LONDON:
RIVINGTONS, WATERLOO PLACE.
1860.
Hornell, | lor. A σιν»
LONDON:
GILBERT AND RIVINGTON, PRINTEES,
ST. JOHN'S SQUARE.
CONTENTS.
PREFACE : : :
CHRONOLOGICAL TABLE FROM THE Bratu ΟΕ ΟἬΒΙΒΤ To THE Enp ΟΕ THE First CeNntuRY
INTRODUCTION τὸ rue Episttz Generar or St. δου"
Genera EPISTLE or Sr. JAMES
INTRODUCTION τὸ rue First Epistie Genera or St. PETER
First EPISTLE Generar or St. PETER :
INTRODUCTION Τὸ rue Secoxp Epistiz Generar or St. PETER
Seconp EPISTLE Generar or St. PETER .
INTRODUCTION τὸ rue First Epistte Genera or St. JOHN
Fresr EPISTLE Generar or Sr. JOHN :
INTRODUCTION τὸ tue Szconp ΕἸΡΙΞΤΙῈ or St. JOHN
Sxconp EPISTLE or St. JOHN :
INTRODUCTION τὸ tHe ΤῊΙΚΡ ΕΡΙΒΤΙΕῈ ΟΕ St. JOHN
Turrp EPISTLE or Sr. JOHN : :
INTRODUCTION τὸ rue Episttx Generar or St. JUDE .
GeneraL EPISTLE or Sr. JUDE
INTRODUCTION τὸ rue Boox oF REVELATION
Tue Book or REVELATION
Α 3
PREFACE.
Tue Carnotic or GENERAL Episties,—probably so called because they are not inscribed
to any particular Churches ',—have an intimate connexion with the Epistles of St. Paul,
and with each other.
The Epistles of St. Paul, as has been already observed *, ought not to be regarded
as separate compositions without mutual coherence, but as connected together, and as
forming an harmonious system of Apostolic instruction in Christian Faith and Practice.
Accordingly, those Epistles will be studied with the greatest profit, when read in
chronological order.
The Epistles of St. Paul receive also additional light from the Catholic Epistles,
and reflect much light upon them.
The Epistles of St. Paul to the Galatians and Romans, for example, cannot be duly
understood, unless they are viewed in connexion with the General Epistle of St. James;
and on the other hand, the Epistle of St. James may perhaps be liable to misappre-
hension, unless set in juxtaposition with the Epistles of St. Paul to the Galatians and
to the Romans.
But when those Epistles of the two holy Apostles are placed together, they will be
found to be adjusted to each other, and to fit in to each other with nice accuracy and
exact precision; and, when thus combined, they form a complete body of Apostolic
doctrine on the great article of Justification; and they afford a sufficient safeguard
against erroneous teaching from two opposite sides, by which that doctrine has been
assailed. This will be more fully demonstrated in the Introduction to the Epistle of
St. James ὃ.
In like manner, the two General Epistles of St. Peter have a near relation to the
Epistles of St. Paul. They add strength and support to them, and are strengthened
and supported by them.
St. Peter’s First General Epistle bears a remarkable resemblance to St. Paul’s
Epistle to the Ephesians; and St. Peter's Second General Epistle occupies a similar
* Cewmenius, Proleg. in Epist. Jacobi. Leontius de sectis, c. 2.
* See above, the Preface to St. Paul’s Epistles, p. vii, and the Introduction to the First Epistle to the
Thessalonians, p. 5.
* See below, pp. 1—8.
vi PREFACE.
place to that which is filled by St. Paul’s Epistle to the Colossians. In the doctrinal
substance of his teaching, and in the practical application of the great principles of the
Christian Faith to moral and social Duty, St. Peter, in his First Epistle to the Jewish
Christians, exhibits his perfect agreement with the Apostle of the Gentiles in his exhor-
tations to the great Gentile Church of Ephesus. In his Second General Epistle,
St. Peter adds force and solemnity to the warnings of St. Paul to the Churches of
Phrygia, concerning the immoral consequences arising from heretical denials or perver-
sions of those Christian doctrines, which were propounded by St. Paul in his Epistle
to the Ephesians, and by St. Peter himself in his First General Epistle.
Thus the two great Apostles, St. Peter and St. Paul, are seen standing side by side,
teaching the same divine verities, and uttering the same cautions against corruptions of
the Faith.
The proof of this statement will be submitted to the reader’s consideration in the
Introduction to the Second Epistle of St. Peter’.
On one grave question St. Peter had, upon one occasion, differed from St.
Paul. That difference arose in a discussion concerning the terms and conditions, upon
which the Gentile converts were to be received into the Christian Church.
The circumstances of that controversy between the two Apostles have been nar-
rated by St. Paul in one of his Epistles, the Epistle to the Galatians’.
St. Peter addressed his First Epistle to the Asiatic Christians; and he pencoarae
the Galatians as among those to whom he writes ὃ.
It is remarkable, that in this Epistle St. Peter adopts the very words which are
used by St. Paul in his Epistle to the Galatians, concerning that same question which
had formerly been an occasion of altercation between them *.
It is also observable, that St. Peter, in his Second Epistle, written to the same
parties as the first "Ὁ, and written also a little before his own death δ, and, consequently,
a little before the death of his brother Apostle, St. Paul, who suffered martyrdom at
Rome about the same time as St. Peter’, declares his own affectionate regard for his
“ beloved brother Paul,” and commends “all his Epistles” as “ Scripture*.”
Thus the Holy Spirit, speaking by the mouth of St. Peter a little before his
decease, declares the divine Inspiration of St. Paul’s Epistles; and by the gifts and
graces of faith and love, peace and joy, patience and courage, poured into St. Peter’s
heart, He enabled him to unite with his brother Apostle, St. Paul, in preaching the same
Faith, and in sealing that testimony with his blood.
The Catholic or General Epistles possess also a peculiar interest in their mutual
relation to each other.
1 See below, pp. 69, 70.
* See Gal. ii. 11—21, and the Review of that chapter in the notes at the end of it.
* 1 Pet. i. 1.
4 See below, Introduction to St. Peter’s First Epistle, and note on 1 Pet. ii. 16.
5 2 Pet. iii. 1.
4 2 Pet. i. 18, 14.
” See below, Introduction to St. Peter’s First Epistle, p. 44.
* See note below on 2 Pet. iii. 15, 16.
PREFACE, vil
The writer of the first of these Epistles is St. James, the Lord’s brother, the first
Bishop of Jerusalem, who died a Martyr to the faith in that city '.
St. James, as we have seen, connects the Catholic Epistles with St. Paul’s. St.
Peter in his First Epistle often adopts the language of St. James’.
The Holy Spirit, writing by St. Jude, the brother of St. James, frequently reiterates
the language of St. Peter’s Second Epistle*; and displays the fulfilment of the prophecies
which had been delivered in that Epistle of St. Peter.
There is also good reason to believe, that the Second Epistle of St. John has an
intimate relation, of a very interesting kind, to the First Epistle of St. Peter ".
Thus those Epistles are connected together in a sacred network, and are woven
together in a beautiful and almost seamless texture of substance and expression.
Each of these General Epistles performs also its appointed and appropriate work.
St. James confutes the errors of those who imagined that a speculative knowledge
of religion, and theoretical profession of belief, is acceptable to God, irrespectively of
practical piety; and he exhibits Christian Faith in its true character as the essential
energizing principle of Christian Life.
St. Peter, in his First Epistle, follows St. James, and builds up, as it were, a
systematic structure of moral duty on the solid foundation of Christian Faith. He
applies the doctrines of the Gospel to the social and domestic relations of Rulers and
Subjects, Husbands and Wives, Masters and Servants.
In his Second Epistle, St. Peter condemns the erroneous tenets of heretical Teachers,
who denied the doctrines of Christ’s Godhead and Incarnation, and of the Atonement
made by Him on the Cross, and he exposes the immoral consequences of those tenets,
and displays the licentious profligacy of those Teachers and their adherents.
St. Jude in his Epistle completes the work of St. Peter. He recalls the attention
of the Church to St. Peter's prophetical warnings, and points out the fulfilment of
St. Peter’s Apostolic forebodings ἡ.
St. John also, in his Epistles, had a special function to discharge.
His brother Apostles, St. Peter and St. Jude, had denounced the proud presump-
tion, the anarchical lawlessness, and the carnal sensuality of heretical Teachers. St. John
deals with the heresies concerning the Manhood and Divinity of Christ‘, in their theo-
logical bearings on the whole body of Christian Doctrine. He shows that those
heresies corrode and fret away, like a canker, the very vitals of Christian Theology, and
destroy the very essence of Christian Faith, Hope, and Charity.
« Whosoever denieth the Son, the same hath not the Father’.” “He that hath
the Son hath life; and he that hath not the Son of God, hath not life *.” “This is His
commandment, that we should believe on the name of His Son Jesus Christ, and love
av. 62. See below, Chronological Table, p. xi, and Introduction to St. James, p. 12, and Chronological
Synopsis prefixed to the Acts of the Apostles, p. 25, new edit., or p. xxxvii, lst edit.
? See below, p. 12, note, and on 1 Pet. i. 16,
3. See the Introduction to St. Jude’s Epistle, p. 182. ;
* ‘See below, Introduction to St. John’s Second Epistle, p. 123.
5 Jude 17.
5 Described below, in the Introduction to St. John’s First Epistle, pp. 988—101.
" 1 John ii. 23. * 1 John v. 12.
viii PREFACE.
one another'.” “Herein is love, not that we loved God, but that He loved us, and
sent His Son to be a propitiation for our sins. Beloved, if God so loved us, we ought
‘also to love one another’.” Here is the strongest motive to Christian holiness.
“Behold, what manner of love the Father hath bestowed upon us, that we should be
called the sons of God. Beloved, now are we the sons of God, and it doth not yet
appear what we shall be: but we know that when He shall appear, we shall be like
Him; for we shall see Him as He is. And every one that hath this hope in Him
purifieth himself, even as He is pure *.”
The Catholic Epistles, thus contemplated, in relation to St. Paul’s Epistles, and to
each other, are recognized as mutually auxiliary and suppletory to each other; and
minister salutary cautions to every age, against heretical error, sectarian divisions and
antinomian licence; and constitute a divinely-organized system of instruction in Christian
Doctrine and Practice; and approve themselves to be works of the same Divine Spirit,
“ dividing to every one severally as He will *.”
Thus the Holy Apostles of Christ are seen standing together like beautiful statues,
each in its own niche, on the front of some venerable Minster; and join together in
the harmonious consent of one Faith, and in grateful ascriptions of glory to God, the
Father, Son, and Holy Ghost. ‘“ Horry, Hoty, Hoty, Lord God of Sabaoth; Heaven
and Earth are full of Thy Majesty. The glorious Company of the Apostles praise
Thee.”
The further elucidation of this subject in detail is reserved for the Introductions
prefixed -to the several Epistles.
The relation of the ApocaLyrsz, or ReveLation of St. John, to the other parts of
-Holy Scripture, will be considered in the Introduction and Notes to that Book °.
Recent events appear to be imparting a fresh interest of solemn importance to
some portions of the Apocalypse. It may be not irrelevant to mention, that the Notes
upon it in the present Volume were written before their occurrence.
The Editor now reverently commits the last portion of his labours on the New
Testament to the gracious favour and blessing of the Divine Author of Holy Scripture,
with a devout tribute of thankfulness to Him for His great mercy and goodness in
enabling him to bring the work to a close, and with fervent and earnest supplication
and prayer, that He would vouchsafe to accept it as an offering of praise, and that He
would be pleased to make it subservient and ministerial to His own Glory, and to the
salvation of souls, through Jesus Christ our Lord.
STANFORD IN THE VALE, October 3, 1860.
* 1 John iii. 28. * 1 John iv. 10, 11. "1 John iii. 1—8.
41 Cor. xii. 11. * Below, pp. 1483—158.
94.
86.
87.
38—41.
41.
CHRONOLOGICAL TABLE.
From THe Brera or Curist ro THE END oF THE First Century.
Birth of Jesus Cunisr probably a.v.c. 749, four years before the common era. See on
Matt. ii. 20.
Presentation in the Temple, forty days after the Nativity.
Visit of the Wise Men.
Flight into Egypt.
Herod’s death, a little before the Passover, a.v.c. 750.
Settlement at Nazareth.
On the sequence of these events, see above on Matt. ii. 9.
Jesus is catechized in the Temple (Luke ii. 42—49).
Death of the Emperor Augustus (19th August). Tiberius succeeds.
Jesus Christ begins His Ministry (Luke iii. 23; cp. notes on Matt. ii. 9. 20).
The Crucifixion of Christ at the Passover.
His Ascension, forty days after His Resurrection.
The Descent of the Holy Spirit at the Feast of Pentecost fifty days after the Passover.
The Events described in Chapters iii—vi. of the Acts of the Apostles.
St. Stephen’s Martyrdom (Acts vii.). Saul was then a νεανίας (vii. 58).
St. Philip’s Missionary Journey (Acts viii. 5—40). Ψ᾿
St. Peter and St. John at Samaria. Simon Magus (Acts viii. 14—24).
Saul’s Conversion (Acts ix. 1—22): cp. used. H. E. ii. 1; and see note below on 1 Tim.
i. 18.
Saul retires to Arabia (Gal. i. 17).
Pontius Pilate is recalled from his procuratorship in Judwa (Joseph. Ant. xviii. 4. 2).
Damascus occupied by Aretas, who appoints an Ethnarch there.
“ After many days” (ix. 23), Saul escapes from Damascus.
Goes up to Jerusalem; where he remains fifteen days, and sees Peter and James (Gal. i. 18,
19. Acts ix. 26, 27); and disputes with the Grecians; Saul is sent to Tarsus (ix. 30).
The Emperor Tiberius dies 16th March ; Caligula succeeds.
“ Rest of the Churches ”’ (Acts ix. 31).
St. Peter's Missionary Journey (ix. 32—48). He tarries at Joppa many days (ix. 43).
Conversion and Baptism of Cornelius and other Gentiles at Cesarea (Acts x. 1—48).
The Emperor Caligula dies 24th January, and is succeeded by Claudius.
St. Matthew's Gospel written probably about this time (cp. Introduction, Ὁ. xlix—lii, and
᾿ note on Acts i. 4).
Euodius, first Bishop of Antioch (Euseb. Chron. ii. p. 269. Clinton, F. R. App. ii. p. 548).
The Disciples first called Curtstians at Antioch (Acts xi. 26).
The Apostle St. James, the brother of John, is killed with the sword (Acts xii. 2), and St.
Peter is imprisoned by Herod Agrippa, before Easter (xii. 4). Peter is delivered ;
. and Herod is smitten by an Angel, and dies at Caesarea (xii. 23).
St. Peter departs from Jerusalem “ to another place ” (xii. 17).
45.
49.
50, 51.
52—54.
58.
CHRONOLOGICAL TABLE.
Saul and Barnabas having been deputed by the Christians at Antioch (xi. 27—30) to
bring supplies to the brethren in Judza, on account of the anticipation of the famine
foretold by Agabus, which ‘came to pass in the reign of Claudius Cassar” (xi. 28),
i. e. after January, a.p. 41, returned from Jerusalem to Antioch, with John Mark, who
was connected with Peter (xii. 12), and with Barnabas. (See on xv. 39.)
The Ordination of Saul and Barnabas, at Antioch, to the Apostleship of the Gentiles. (See
on xiii. 1.) Saul is henceforth called Paul. (See Acts. xiii. 9.) St. Paul’s ‘“ Visions
and Revelations of the Lord” seem to have been vouchsafed to him at this time.
(See on 2 Cor. xii. 2, 3.)
Their first Missionary Journey to Cyprus (Paphos), and Pisidia, and Perga in Pamphylia
' (xiii. 4—18), whence Mark returns to Jerusalem. They visit Antioch in Pisidia,
Iconium, Lystra; return to Perga in Pamphylia, and thence come back to the place
of their ordination, Antioch, where they remain ἃ considerable time with the disciples
(Acts xiv. 26—28).
A controversy arises at Antioch concerning the obligation of the Ceremonial Law
(xv. 1, 2).
Paul and Barnabas, and some others, are deputed to go from Antioch to Jerusalem, “to
the Apostles and Elders,” concerning this matter (xv. 2, 3).
Council of Jerusalem, at which Peter and James, Paul and Barnabas, are present (xv.
6—29).
Paul and Barnabas return to Antioch, where they remain some time (xv. 85, 36). Dispute
of St. Paul and St. Peter at Antioch, concerning the Ceremonial Law. St. Peter is
rebuked by St. Paul (Gal. ii. 11—13).
The altercation and separation of Paul and Barnabas (Acts xv. 39).
Paul takes Silas (xv. 40) on his second Missionary Journey, and afterwards Timothy also at
Lystra (xvi. 1).
St. Paul passes through Phrygia and Galatia to Troas (xvi. 6. 8). Thence crosses over to
Philippi (xvi. 12), Thessalonica (xvii. 1), Bercea (xvii. 10); thence to Athens (xvii. 15).
St. Luke’s Gospel written probably about this time. See the Introduction to that Gospel,
p- 168, and notes on 1 Thess. v. 2. 27, and 2 Cor. viii. 18; and cp. Clem. Alex. in
Euseb. vi. 14.
St. Paul comes to Corinth, where he spends a year and six months (xviii. 1. 11).
Aquila and Priscilla come to Corinth.
St. Paul writes his two Epistles to the Thessalonians. See the Introduction to those Epistles,
pp- 1, 2, and 25.
Epistle to the Galatians written probably about this time from Corinth. See the Intro-
duction to that Epistle, pp. 36—41.
St. Paul sets sail from Cenchree in the spring for Ephesus, on his way to Jerusalem, for
the feast, probably Pentecost (xviii. 18, 19).
The Emperor Claudius dies (13th October, a.p. 57), and Nero succeeds.
After a short visit at Jerusalem (xviii. 21),
St. Paul returns by way of Antioch, where he spends some time (xviii. 22), and Galatia
and Phrygia, where he confirms all the disciples (xviii. 23), and by the upper regions
of Asia Minor (xix. 1) to Ephesus; where he spends three years (xx. 31)—three months
in the Synagogue, and two years in the school of Tyrannus (xix.8—10).
First Epistle to the Corinthians. See Introduction to that Epistle, pp. 75—77.
St. Paul, after three years’ stay at Ephesus, quits it for Macedonia (xx. 1).
Second Epistle to the Corinthians. See Introduction to that Epistle, P 143.
Comes into Hellas, and spends three months there (xx. 8).
Epistle to the Romans, written at Corinth or Cenchresw. See Introduction to it, p. 208.
St. Paul returns to Macedonia in the Spring, and arrives at Philippi for Easter (xx. 6).
Passes over to Troas (xx. 6). Touches at Miletus, where he bids farewell to the Presbyters
of Ephesus, and gives them an Apostolic charge (xx. 17), and Tyre (xxi. 3), and lands
at Caesarea (xxi. 8). Comes to Jerusalem after several years (xxiv. 17), for the Feast
of Pentecost (xx. 16; xxi. 17), and brings with him the alms (Acts xxiv.) which he
had been collecting in Asia and Greece for the poor Saints at Jerusalem. (Rom. xv.
A.D.
58.
58—60.
61.
62.
62, 63.
64.
69.
70.
CHRONOLOGICAL TABLE. xi
25, 26. 1 Cor. xvi. 1; see on 2 Cor. viii. 18; ix. 1—12.) He is accompanied by St.
Luke now and till his arrival in Rome, a.p. 61; see also below on a.p. 67.
St. Paul is arrested by Jews at Jerusalem in the Temple (xxi. 28).
Is conveyed to Cexsarea (xxiii. 28--- 88).
Remains two years in detention at Cesarea (xxiv. 27).
Epistle General of St. James. See below, p. 12.
St. Paul is sent by Festus, in the Autumn of a.p. 60, by sea toward Rome (xxvii. 1); is
accompanied in his voyage by St. Luke and Aristarchus.
Winters at Malta (xxviii. 11).
Spring: St. Paul arrives, with St. Luke, at Rome.
Martyrdom of St. James the Bishop of Jerusalem, at. the Passover. See below, p. 12, and
Chronological Synopsis prefixed to the Acta, p. 25.
St. Paul is at Rome, where he writes the Epistles to the Ephesians, Colossians (see Intro-
duction to Ephesians, p. 269), and to Philemon, in which he calls himself “ Paul the
aged” (Philem. 9. See above on a.v. 33), and that to the Philippians at the close of his
imprisonment, A.D. 63.
Is detained at Rome for “ two whole years,” till the Spring of a.p. 63 (xxviii. 30); where
the History of the “ Acts of the ApostiEs ” concludes: cp. Euseb. ii. 22.
St. Paul, after his liberation from his first imprisonment at Rome, goes probably to Spain,
and perhaps even to Britain. See on Rom. xv. 24. 28, and the Introduction to the
Pastoral Epistles, pp. 418—421.
Writes the Epistle to the Hebrews.
In the Summer of a.p. 64, the first Persecution of the Christians at Rome under the
Emperor Nero begins. See Introduction to the Epistles to Timothy, p. 417, note.
St. Peter at Babylon, writes his First General Epistle; and soon afterwards travels west-
ward towards Rome. See the Introduction to St. Peter’s First Epistle, below, pp.
36—44, and p. 69. St. Mark and Silvanus or Silas are with him, when he writes his
First Epistle. See on 1 Pet. v. 12, 18, and pp. 48, 44.
. St. Paul returns from the West in his way to Jerusalem, probably with Timothy (Heb.
xiii. 23). Perhaps leaves Titus at Crete in his way to Jerusalem; and after his visit
to Jerusalem performs his promise of visiting Colosse in Phrygia (Philem. 22).
On his way to Macedonia, to visit Philippi, according to his promise (Phil. ii. 24), he com-
mands Timothy to “abide at Ephesus” as chief Pastor there (1 Tim. i. 3).
First Epistle to Timothy, Bishop of Ephesus. See the Introduction to that Epistle,
p. 420.
Epistle to Titus, Bishop of Crete.
St. Paul passes a winter at Nicopolis in Epirus (Tit. iii. 12).
Probably visits Corinth, where Erastus was left in charge (2 Tim. iv. 20).
Comes to Asia, where he left Trophimus at Miletus (2 Tim. iv. 20).
Perhaps saw Timothy at Miletus. Cp. 2 Tim. i. 3.
St. Paul is arrested, probably near Miletus, and is sent a prisoner to Rome. See the
Introduction to the Pastoral Epistles, and notes on 2 Tim. i. 4. 18; iv, 183—17.
Touches at Troas (2 Tim. iv. 13) in his way to Rome.
St. Paul, in close custody at Rome, writes the Second Epistle to Timothy. St. Luke is with
him, and he sends for St. Mark (2 Tim. iv. 11).
St. Peter’s Second General Epistle written about this time. See below, p. 69.
St. Mark’s Gospel written probably about this time. See Introduction to that Gospel, p. 112.
Martyrdom of St. Peter and St. Paul at Rome, See the Introduction to the Epistles to
Timothy, pp. 423, 424.
The Emperor Nero dies on the 9th of June, in the thirty-first year of his age; is suc-
ceeded by Galba.
The Emperor Galba dies on the 15th January, and is succeeded by Otho.
The Emperor Otho dies on the 20th April, and-is succeeded by Vitellius.
The Emperor Vitellius dies on the 24th December, and is succeeded by Vespasian.
JERUSALEM taken by Titus, the son of Vespasian ; the Temple burnt. Cp. notes on Luke
xix. 43, 44; xxi. 20. 5
a
100.
CHRONOLOGICAL TABLE.
Triumph of Vespasian and Titus for the conquest of Judsea.
The Emperor Vespasian dies on the 23rd June, and is succeeded by his son Titus.
The Emperor Titus dies on the 13th September, and is succeeded by his brother Do-
St. Jude’s General Epistle, and St. John’s Gospel and Epistles written probably about this
time.
Second Roman Persecution of the Christians.
St. John writes the Apocalypse, or Revelation. See Introduction below, pp. 152—154.
The Emperor Domitian dies on the 18th September, and is succeeded by Nerva, who re-
scinds many of his predecessor’s acts. See Introduction to St. John’s Gospel, p. 267.
The Emperor Nerva dies at the end of January, and is succeeded by Trajan.
The Apostle and Evangelist St. John dies about this time.
INTRODUCTION
TO
THE EPISTLE GENERAL OF ST. JAMES.
I. On the Design of the Epistle.
Ir is asserted by S. Augustine’, that this Epistle is in some respects eupplementary to the
Epistles of St. Paul to the Galatians, and to the Romans.
This opinion appears to be well-grounded, and has been adopted by many later theologians ἢ.
St. Paul’s design in those two Epistles had been to prove from the Hebrew Scriptures, that the
hopes of Justification, which were built by many of the Jews on a presumption of their own obedience
to the works of the Mosaic Law, and their own righteousness in the eye of God, were illusory and
vain ; and that the only meritorious cause of Justification is the Death of Christ ; and that the proper
organ on our side, by which the merits of that Death are to be laid hold on, and applied, is Faith ;
and that we are justified and accepted as righteous by God, on account of Christ’s Death, through
Faith in Him, apart from the works of the Law’.
Thus St. Paul had confuted the notions of those, who sought “to establish their own righteous-
ness‘;” and he had asserted the virtue of Faith in the merits of the sacrifice of Christ, as opposed
to all ‘human pretensions; and had shown the futility of all human claims, as contrasted with God’s
free grace in Christ’.
But, on the other hand, a different form of error prevailed among some Judaizing Christians,
and required correction; and they who propagated it, may have endeavoured to derive some pleas
on its behalf, from the arguments of St. Paul, asserting the justifying efficacy of Faith in the merits
of Christ. ~
Many among the Jews relied on their descent from Abraham, as entitling them to God’s
favour’; and boasted their own superior knowledge of spiritual things, and trusted in that know-
ledge, as sufficient to salvation.
They were instructed in the Will and Word of God; they had faith in His Revelation; and
they contrasted their own intelligence and faith with the ignorance and unbelief of the Gentile
world’; and they flattered themselves, that God would accept and reward them on account of their
knowledge and faith.
Many of the Jews, who passed from the Synagogue into the Church, were infected with these
notions; and their acceptance of the Gospel as a Revelation from God, considered merely in a
speculative light, as increasing their knowledge of divine things, and as enlarging the sphere of their
faith, but not as influencing their practice, served to foster their pride and hypocrisy, and to cherish
a vain and presumptuous conceit, that they could commend themselves to God, and attain ever-
lasting salvation, by a formal profession of faith, barren of good works.
It has been affirmed by ancient writers, that these theorists in religion appealed to the authority
on this notion, and on what he calls their “ Solifidianism,”’ in his
1 §. Augustine, de Fide et Operibus, vol. vi. pp. 307—310, and
. Harmonia Apostolica, Diss. ii. chap. xvii. Both these errors are
in Psalm xxzxi., vol. iv. p. 245
2 Among our own Divines, may be mentioned Dr. Barrow,
Serm. v., on Justifying Faith, vol. iv. p. 123, and Bp. Bull on
Justification. Diss. ii. ch. iv., and Strictures i. §4.
3 See the texts quoted above in the Introduction to the Epistle
to the Romans, pp. 198—200.
4 Rom. x. 3.
5 Compare By. Bull, Harmonia Apostolica, Diss. ii. chap. vi.
6 Matt. iii. 9. John viii. 33, and compare Bp. Bull’s remarks
Vou. Il. Parr IV.
refuted by St. James.
7 Compare St. Paul’s own statement of their case as compared
with that of the Gentiles, ‘Thou art called a Jew, and restest in
me Law, and makeet thy boast of God, and Anowest His Will,
approvest the things that are more excellent, being instructed
ou of the Law;’’ and his remonstrance with them on their hypo-
critical profession, apart from moral practice, Rom. ii. 17—29.
St. Paul has there anticipated the argument of St. ar
2 INTRODUCTION TO
of St. Paul, asserting that we are justified by Faith in Christ, apart from the works of the Law’;
and that they took advantage of his arguments, in order to fortify themselves in their assumption,
that they might claim an eternal reward from God on the ground of the clearness of their know-
ledge, and the orthodoxy of their faith, irrespectively of holiness of life, and of fruitfulness in good
Works.
It was also supposed by some in early times, that St. Peter alludes to this antinomian perver-
sion of St. Paul’s doctrine, when, referring to St. Paul’s Epistles, he says that there are “some things
hard to be understood, which they that are unlearned and unstable wrest unto their own destruction *.”’
The notions just described were current in Apostolic times, especially among the Jewish
Christians*; and this presumption of the sufficiency of a speculative faith, independently of prac-
tical holiness and charity, developed itself, even in the first century of the Christian Church, into
the moral lawlessness of the Gnostic Teachers, such as Simon Magus, Cerinthus, and the Nicolaitans;
who, under the plea of superior knowledge and illumination in spiritual mysteries, dispensed with
the practice of Christian virtue, and indulged themselves and their votaries in voluptuous and _
riotous excesses of libertinism and debauchery, and provoked the severe censure and stern con-
demnation, with which they are denounced by the Holy Spirit in the Second Epistle of St. Peter,
and in the Epistle of St. Jude, and the Apocalypse, or Book of Revelation.
The Epistle of St. James holds a middle place between the Epistle of St. Paul to the Romans
and those just mentioned, of St. Peter, St. Jude, and the Apocalypse.
It does not deal, as they do, with those monstrous extravagances of doctrine and manners, which
exhibited themselves afterwards in their hideous deformity in the deadly heresies and foul practices
of the Gnostics. But St. James exposes the wnprofitableness of a dry barren faith. He does not
refute the errors of heterodoxy, but condemns the sin of hypocrisy‘. Thus the present Epistle
occupies a place of its own. It warns the Church of every age against the delusive notion, that it
is enough for men, to have religious emotions, to talk religious language, to have religious knowledge,
and to profess religious belief, without the habitual practice of religious duties, and the daily
devotion of a religious life.
In modern times, it has been sometimes said, that some ingenuity is required, in order to
reconcile St. Paul and St. James.
Such was not the language of Christian Antiquity. St. Paul and St. James do not disagree ;
and therefore they do not need to be reconciled. The Holy Spirit of God speaks by each of them ;
and provides a remedy against two different spiritual maladies by the instrumentality of both; and
the work done by St. James completes the work done by St. Paul.
If we attend to the mode of the working of the Spirit by means of the two Apostles, we shall
recognize the proper uses of the doctrine of both.
This has been well stated by S. Augustine *, whose words may be adopted here ;
“‘ Many persons boast of their good works; and some decline to become Christians on this
account. A good life is necessary. ‘ Yes,’ they say, ‘it is; but I already lead a good life. What
will Christianity teach me? I do not commit murder. I do not steal, I do not covet. I am not
guilty of adultery. Let any one find any thing in my life to reprove, and let him, who reproves
me, make me a Christian.’ The man who speaks thus has glory, but not in the eyes of God. Not so
Abraham. He was not justified by works. For what saith the Scripture? ‘Abraham believed
God, and it was counted to him for righteousness’.’ Abraham therefore was justified by Faith.
“But here” (adds Augustine) “is a whirlpool, in which we may be swallowed up, if we are not
on our guard. Abraham was not justified by Works, but by Faith. Another man listens to this
statement, and says, ‘ Well, then, I will live as I like; and then, although I have not good Works.
and only believe in God, yet it will be counted to me for righteousness.’ Ifa man speaks thus, and
makes up his mind to live thus, he will be drowned in the whirlpool.
“T therefore take the case of Abraham, and cite concerning him what I read in the Epistle of
another Apostle, who desired to set those right, who had misunderstood the Apostle St. Paul.
I refer to St. James, and his Epistle, which he wrote against those who presumed on their faith, and
1 Rom. iii. 28; iv. 6.
3 See note below, 2 Pet. iii. 15, 16.
3 See the testimony of Justin Marlyr in his Dialogue with
Trypho the Jew, § 141, p. 460, ed. Otto, “ Ye deceive yourselves,
and others, who are like to you in this respect, deceive themselves,
by saying, that although they are sinners, yet if they know God,
He will not impute sin unto them.”
4 As is well observed by Jééig in his excellent work “De Here-
siarchis evi Apostolici,” p. 37, ‘Jacobi Epistola non tam contra
Simonem quam contra Pseudo-Christianos scripta est, qui doc-
trina de justificatione sinistré accepta Justitiee opera contemnebant.
Non enim Jacobus fidem heterodozam sed tantim Aypocriticam
et bonis operibus vacuam impugnat.”’
5 5. Augustine, in Ps. xxxi. For brevity’s sake, some sen-
tences are abridged or omitted in the above translation.
6 Rom. iv. 8. Gen. xv. 6.
THE EPISTLE GENERAL OF ST. JAMES. 3
would not do good Works; and in which he commends Abraham’s Works, as Paul had commended
Abraham’s Faith.
“The two Apostles are not opposed to each other. St. James commends Abraham’s work—a
work known to all—the offering of his son Isaac’. ‘Magnum opus, sed ex Fide.’ <A great work
indeed that was, but it was a work growing out of Faith. I praise the superstructure of the work,
but I see the foundation of Faith. I praise the fruit of the work, but I recognize the root of it in
Faith. If Abraham had done this work without a sound Faith, it would have been of no use,
whatever the work might be. On the other hand, if Abraham had faith in such a sort, that when
God had commanded him to offer up his son, he had said, ‘ No, I will not do it, and yet I believe that
* God will save me, although I slight His commands,’ then his Faith, being without Works, would
have been dead, and would have remained barren and dry, like a root without fruit.
“ Abraham, then, was justified by Faith; but although Works did not go before Faith, yet
they came after it. Shall your Faith be barren? No; it will not be barren, unless you yourself
are barren. ‘Tene ergo fidem.’ Have therefore Faith ; have faith, as one who is about to work. But
you may say, This is not St. Paul’s doctrine. Yes, I reply, it is. I do not appeal from St. Paul to
St. James ; but I appeal from St. Paul to St. Paul. What does he say? He says, ‘In Christ Jesus
neither Circumcision availeth any thing, nor Uncircumcision; but Faith which worketh by Love’.’
And again he says, ‘The end of the Law is Charity*.’ And again, ‘ Although I have Faith, so
that I could remove mountains, but have not Charity, it profiteth me nothing ‘.’ And yet he says,
‘that a man is justified by Faith without the works of the Law.’ And why? Let the Apostle
himself reply. On the one hand I would feach thee (he says) not to presume on thy works, as if
thou hadst received the free gift of faith through any merit of thy own; therefore rely not on thy
works done before faith. Let no one boast of his works done before faith. On the other hand, let
no one be slothful in good works, after he has received faith. ‘Nemo jactet bona opera sua ante
fidem ; nemo sit piger in operibus bonis, accepta fide*’.’ Good works do not go before him who is
yet to be justified by Faith, but they follow him who has been justified*. And the Faith which is
described by St. Paul is not any sort of Faith, by which we believe in God; but it is that healthful,
evangelical Faith, whose Works spring from Love. And therefore St. Paul teaches that the Faith
which some men deem sufficient for salvation, profiteth nothing, because it is without Charity ’.
“ St. Paul therefore agrees with the rest of the Apostles in asserting that eternal life is given
only to those who live well. But St. James is vehemently indignant against those who imagine
that Faith without works is sufficient to salvation ; and he even likens them to the devils them-
selves. ‘Thou believest that God is one; thou doest well; the devils also believe and tremble.’
And he affirms that Faith without works is dead*. How great therefore is the delusion of those
who rely on dead faith as the means of eternal life’!”
Thus the teaching of each of the two Apostles, St. Paul and St. James, illustrates and confirms
that of the other.
St. Paul, in his Epistle to the Romans, had refuted all presumptuous notions of human merit,
and had established the doctrine of God’s free grace to all, and the plenary virtue of Christ’s
sufferings endured once for all on the Cross.
St. James vindicates the true character and genuine functions of Faith, as the energetic prin-
ciple and vivifying spring of a holy life; and strips off the disguises, and detects the delusions, of
empty professions of belief, and of speculative spiritual knowledge, and declares that such professions
of faith and knowledge are hypocritical and vain. He teaches that the propitiatory sufferings of
Christ’s meritorious Death are availing only to those who follow the blessed steps of His holy life;
and that those sufferings were endured, in order to redeem us from the power, as well as from the
guilt and penalty, of sin; and will only aggravate the punishment of those, who pervert them into
a plea fer neglect of His grace, and for violation of His laws.
Thus the two Apostles lend their aid in establishing the doctrine, that the Faith by which we
are justified is that living principle of the soul, which fixes its eye on God’s power and love in
His dear Son, and lays its hand on Christ; and lives and moves in constant harmony with His
revealed Will and Word".
} James ii. 21. 2 Gal. v. 6. 8 James ii. 19, 20.
3 Rom. xiii. 10. 41 Cor. xiii. 2. 9 5. Augustine, De Fide et Operibus, xiv. e
+ 5. Augustine in Ps. xxxi. ‘0 In the Epistle to the Hebrews (as Theodoret has remarked
6 “ Sequuntur justificatum, non preecedunt justificandum.” §. on Heb. xiii. 7), St. Paul appears to be referring to St. James,
Augustine, De Fide et Operibus, xiv. after his decease ; and it is not unworthy of remark that he there
1 1 Cor. xiii. 2. uses the words “whose faith eal See note on Hebrews
2
4 INTRODUCTION TO
II. In another respect the Epistle of St. James holds a peculiar place.
At first, perhaps, a reader may be surprised, that it contains so little of explicit statement of
the peculiar doctrines of Christianity, as distinguished from natural religion, or from the Mosaic Law.
But, on further consideration, the reason of this will appear.
St. James was writing an Epistle, not only for the use of Christians, but of Jews’; and of
Jews who at that time were exasperated against Christianity.
In this respect the Epistle of St. James may be compared to the speech of St. Stephen, plead-
ing the cause of Christ before the Sanhedrim at Jerusalem.
᾿ That holy Martyr had the love of Jesus in his heart; but the name of Jesus never broke forth
from his lips, till the close of his speech, when his murderers were stoning him, and he cried, “ Lord
JESUS, receive my spirit *.”
So St. James. He has the faith of Christ in his heart; and writes from a deep inner feeling of
love to Christ ; and inculcates those Christian virtues, which are genuine fruits of faith working by
love. He has also, like St. Stephen, a solemn message to deliver to the Jews, who did not believe.
Hence he practises a holy and reverential reserve; and like that blessed Martyr, he will not
expose that holy Name to contumelious blasphemy *.
He has a warning to speak to them from Christ. ‘“ Ye killed the Just One, He no longer
resisteth you‘.” ‘The Judge standeth at the door ’.”
Almighty God gave to the Jews a period of forty years for repentance, after the Crucifixion of
Christ. That period was now near its end. Doubtless many of the Jews, who came to Jerusalem
- for the three Annual Festivals, had heard and received the Gospel from the Apostles and other
Preachers of Christiamity. And many at Jerusalem itself, even of the Priests themselves, had
become ‘obedient to the faith®.’ But the Jewish Nation, as represented by its Rulers, remained ob-
durate. They had imprisoned Peter and John, and murdered Stephen, and persecuted the Church’,
and had slain James the brother of John, and endeavoured to kill Peter *, and to destroy St. Paul’, and
in a short time they would conspire against and kill this other James, the writer of this Epistle *.
In the last century of its existence, especially in the period of forty years after the Crucifixion,
the City of Jerusalem was the scene of the worst crimes. It was torn by intestine factions, agitated
by tumultuous riots, maddened by the wild fanatical phrenzy of false Christs and false Prophets,
and deluged by blood shed by the hands of assassins". There St. James dwelt; like Lot in
Sodom.
Amid guch circumstances as these, he, the Apostle and Bishop of Jerusalem, wrote this Epistle ;
an Epistle of warning to Jerusalem: the last warning it received from the Holy Spirit of God.
He thus discharged the work of a Hebrew Prophet, and a Christian Apostle. He came forth asa
Christian Jeremiah, and a Christian Malachi’. A Jeremiah in denouncing woe; a Malachi,
sealing up the roll of Divine Prophecy to Jerusalem: and not to Jerusalem only, but to the Jews
throughout the world, who were connected with Jerusalem, by religious worship, and by personal
resort to it on its great festal anniversaries. The Epistle of St. James is the farewell voice of
Hebrew Prophecy.
It has been well said by some”, that its intrepid language of stern rebuke exasperated the
leaders of the Jews, and hastened the writer’s Martyrdom. And ancient authors were of opinion,
that the shedding of the blood of St. James was the filling-up of the sins of Jerusalem, and made
its cup of guilt to overflow ".
Its short and iapssipned sentences, darted forth with vehement ejaculations, and almost with
sobbings of grief, and throbbings of indignation, express the anguish of his soul'*, as he beholds the
obstinate ingratitude, and malignant virulence of the Rulers of Jerusalem against the Just One,
who had shed His blood to save them, and whom they still persecuted in His Church"*; and
as he looks forward to the tremendous chastisement which would soon be inflicted hy God’s
retributive justice on the guilty City. “Your gold and silver is cankered, and the rust of them
xiii. 7. And St. Paul strongly inculcates in his Jast Epistles the 9. Acts xxiii. 13—22; xxv. 2, 3.
same doctrine concerning good works, as that taught by St. James. 10 See below on chap. v. 6.
See the Introduction to the Pastoral Epistles, p. 422, and com- 11 The sicarii. See on iv. 1, 2, and notes on Matt. xxi. 13;
pare also what has been said above on the same subject in the Infro- xxiv. 15. 24, and the account of the insurrections, in Acts v. 36;
duction to the Epistle to the Romans, pp. 200—202. xxi. 38.
1 See chap. v. 6. 12 See note on iv. 3.
% Acts vii. 59. See note above on Acts vii. 1, 2, and below on 13 E. g. by Lardner, chap. xvii.
James v. 6. 14 Heyesippus, Euseb. ii. re Origen, c. Celsum, i. c. 48; ii.
3 Cp. James ii. 7. 4 James v. 6 ce. 18. Jerome, Ser. Eccl. c. 2.
$v. 9 6 Acts vi. 7. 13 See iv. 4—9.
© Acts vii. 59; viii, 1. ὁ. Acta xii, 1—3. 18 Cp. Acta ix. 4.
THE EPISTLE GENERAL OF ST. JAMES. 5
shall be ἃ witness against you, and shall eat your flesh as fire: ye heaped treasure together for the
last days'.”
Perhaps there is not a nobler specimen of heroic courage and holy eloquence, and of poetical
fervour, sublimity and pathos, in the range of Hebrew Prophecy, than is to be found in the last
chapter of this Epistle. There the writer, having declared the indignation of God against His
people, who had rebelled against. Him, suddenly changes his tone, and turns with an aspect of love
and gentleness, and comforts those who were obedient, and suffering under persecution for His sake.
“Be patient therefore, brethren, unto the coming of the Lord. Be ye patient, stablish your hearts:
for the coming of the Lord draweth nigh. Behold, we count them happy which endure ’.”
III. Viewed in this light, the Epistle of St. James possesses a special interest and importance
for Christian nations and Christian citizens, even to the end of time.
The last days of Jerusalem are, as we know from Christ Himself, prophetical and typical of the
last days of the World’. The sins of the last days of Jerusalem will be the sins of the last days
of the World. Hollow professions of religion‘, empty shows and shadows of Faith, partiality and
respect of persons‘, slavish idolatry of riches, observance of some of God’s commandments, together
with open and impious defiance of others‘; arrogant assumption of the office of religious teaching,
without due call and authority; encouragement and patronage of those who set themselves up to
be spiritual guides’; sins of the tongue, evil speaking against man and God*; envying and strife,
factions and party feuds, wars and fightings’; adulteries "5, pride, and revelry’; low worldliness,
and presumptuous self-confidence ; ἃ Babel-like building up of secular plans and projects, indepen-
dently of God’s will, and against it'*; vainglorious display of wealth; hard-heartedness towards
those by whose industry that wealth is acquired’*; self-indulgence and sensuality "ἡ; an obstinate
continuance in that evil temper of unbelief which rejected and crucified Christ ; these were the
sins of the last days of Jerusalem as described by St. James: for these she was to be destroyed by
God; for these she was destroyed ; and her children were scattered abroad, and have now been out-
casts for near two thousand years.
Here is a prophetic picture of the world’s state in the last days. Here is a prophetic warning
to men and nations, especially to wealthy commercial nations in the last times.
Here also is instruction and comfort for those who endure patiently, and look beyond the tran-
sitory things of this world, like husbandmen waiting for the harvest ’*; and who live in habitual
preparation for the second Coming of the Lord, to judge the quick and dead.
IV. Concerning the Author of this Epistle.
The writer calls himself James.
No ancient author ascribes this Epistle to James the son of Zebedee, and brother of John, who
was martyred by Herod Agrippa, about fourteen years after the Ascension *’.
It is generally agreed, that the writer of this Epistle was James, “the brother of our Lord,”
and Bishop of Jerusalem ™.
That a James was our Lord’s brother is evident from Holy Writ’®; that James the Lord’s
brother was appointed Bishop of Jerusalem soon after the Ascension, is affirmed in the early records
of the Church *°; that a James was Bishop of Jerusalem appears from Holy Scripture iteelf,
especially from the Acts of the Apostles *', as elucidated and confirmed by the consent of Christian
Antiquity; and the concurrent tradition of early ecclesiastical writers ascribing this Epistle to
James the Lord’s brother, Bishop of Jerusalem, called also James the Less** and James the Just *,
and also Ob/ias **,—is confirmed by the internal evidence of the Epistle itself, which is addressed to
1 This unique character of the Epistle of St. James as distin- 5 iv. 1—3. 10 iv, 4.
guished from all the other twenty Epistles in the New Testament, nN iv. 6—10. 12 iv, 13—16,
shows itself in this particular respect, that it alone (with the ex- 3 ν.1-4. My, δ.
ception of the First Epistle of St. John, which has no Epistolary Sy. 6. 16 νυ 7.
address) has no Benediction or Message of Peace, either at the [ἔ7 Acts xii. 2
beginning or end. He was writing, not only to Christians, but to
Jews; he was writing at Jerusalem, and fo Jerusalem ; and though
her name was the City of Peace, yet since she had killed the true
Melchizedek, the King of Righteousness, and King of Peace
(Heb. vii. 2), and would not repent of her sins, “ the things be-
longing to her peace were now hid from her eyes.” Luke
xix. 42.
2 James v. 7—11.
3 See notes sbove on Matt. xxiv. 8—30.
® fi. 1O—13,
5 iii, 2-13; iv. 11.
4 James i. 22—27; ii. 14—26.
® ii. 1-9.
7 iii. 1.
18 Fused. ii. 23. 5. Hieron. Script. Eccl. c. 2.
19 Matt. xiii. 55.
39 Fused. ii. 1; ii. 23.
21 See Acts xii. 17; xv. 13, and particularly xxi. 18; and cp.
Gal. i. 19; fi. 12.
32 Mark xv. 40. Cp. note below on i. 9.
23 Clemens Alex. in Euseb. ii. 1, and Eused. ii. 23.
24 A word which Hegesippue (in Euseb. ii. 23) interprets as
equivalent to περιοχὴ τοῦ λαοῦ. The word περιοχὴ is often used
by the Septuagint for a strong fortress and rock (see Ps. cvii. 1).
2 Kings v.9. 1 Chron. xi. 7); and Odéias is probably derived
from πῶ, Aill, or fortrese (Iss. xxxii. 14. Micah iv. 8),
6 INTRODUCTION TO
Jews and Jewish Christians of the dispersion, and pre-announces in prophetic language the woes
coming on Jerusalem.
There remain, however, two questions to be considered in regard to the Author of this Epistle.
I. Was the writer the same person as the James who is described in the Gospels as son of
Alpheus, and who was one of the Twelve Apostles’ ?
II. What is the meaning of the appellation by which James is distinguished as the “ Lord’s
Brother ?”
I. As to the first of these questions, it seems most probable that he was an Apostle.
(1) The Apostle St. Paul, in his Epistle to the Galatians, when asserting his own claims to be
᾿ received as an Apostle of Christ, on a par with the other Apostles, relates that after his Conversion
he did not go up to Jerusalem, to those who were Apostles before him, but went to Arabia; and
thence returned to Damascus, and after three years went up to Jerusalem to see Peter, and remained
with him fifteen days, but that he saw none other of the Apostles, “save James, the Lord’s
brother’.”
The whole drift of St. Paul’s argument here is to show, that he himself “was an Apostle not of
men, or by men,” and had earnt nothing from any other Apostle: that he had indeed gone up to
Jerusalem to see Peter, and had remained with him a short time, but had not seen any other Apostle
there, but James, the Lord’s brother.
The natural inference from these words, especially when taken in connexion with the context,
is this; that James, the Lord’s brother, was an Apostle ; and that he was an Apostle in the same sense
as St. Peter was an Apostle, namely, as one of the Tuelve.
(2) This inference is confirmed by the terms in which this same James is mentioned by St.
Paul. He says that “ James, Cephas, and John” were pillars of the Church ; he places James before
Peter and John; which he hardly would have done, if James had not been one of the Apostles ag
well as Bishop of Jerusalem.
(8) The Apostolic Catalogues in St. Luke’s Gospel and in the Acts of the Apostles mention
James the son of Alphzus, and mention “Jude*, brother‘ of James.” And in several places of the
Acts of the Apostles, a James is presented to us in his character as Chief Pastor at Jerusalem’.
But no intimation whatever is given in that History, that this James is a different person from
James the son of Alpheus, who had been specified in the same book as one of the Twelve, and
as having a brother called Jude.
(4) St. Jude in his Epistle calls himself the servant of Jesus Christ, and brother of James.
Since there was a Jude who was an Apostle, and had a brother called James, it seems most pro-
bable, that the Jude who wrote the Epistle, would have added some discriminating token by which
his own brother James might be distinguished from the Apostle bearing the same name, #/ the
James, whose brother Jude was, was not the same as James the Apostle.
(5) In the catalogue of the Apostles we find this combination, “ Jude brother of James*.” And
if we refer to the beginning of the Epistle of St. Jude, we there read “ Jude brother of James.”
The Jude who wrote that Epistle is called an Apostle by ancient writers’, and by the Church of
England in the title to her Collect for his festival®; and he would hardly have designated himself as
“brother of James,” if the James, whose brother he was, had been a different person from that
James, who, when St. Jude wrote, was celebrated in Christendom as the Lord’s brother, and Bishop
of Jerusalem, and a blessed Martyr for Christ. hat James was the James who was best known in
the Church. Since therefore St. Jude designates and distinguishes himself as “the brother of
James,” therefore the James whose brother he styles himself, was the most conspicuous person of all
who bore that name; viz. the brother of our Lord, and Bishop of Jerusalem; and if Jude was an
Apostle, as is also asserted by ancient testimony, then since Jude the Apostle had a brother called
James, who was also an Apostle ; therefore the James who was Bishop of Jerusalem, and is claimed
as a brother by St. Jude, was also one of the Apostles.
tower (2 Kings v. 24. 2 Chron. xxvii. 3), and ny, people. Cp. 3 Luke vi. 16. Acts i. 18. i
Neander, Pflanzung, &c., ii. p. 486, and the remarkable passage 4 This appears to be the correct interpretation of the words
of Eusebius, ii. 23, quoted below in the note on chap. v. 3. And Ἰούδας ᾿ακώβου. See note on Acts i. 13.
if this is the true etymology, it is worthy of remark, that, he who, 5 See Acts xii. 17, 18; xv. 13; xxi. 18.
for his sanctity and eminence was called a bulwark of the people, δ Lukevi. 16. Actsi. 13.
and was a pillar of the Church (Gal. ii. 9), was called also, pro- 7 See Tertullicn, de cult. fem. 3. Origen in Rom. lib. v. p.
bably by his own modest desire, ‘‘ James the Lese.’’ 549. De Princ. iii. 2. Epiphan. Her. 26. Hieron. in Tit. c. 1.
1 Matt. x. 3. ® ‘St, Simon and St. Jude Apostles.” See on Acts i. 13,
2 See Gal. i. 16—19, and the note there. 2nd edit., and below, Introduction to the Epistle of St. Jude.
THE EPISTLE GENERAL OF ST. JAMES. 7
(6) James the Apostle is described by St. Matthew as “son of Alpheus’.” Alphseus is the
same name as Cleophas*, or Clopas. The wife of Clopas was called Mary’; and that Mary was
ἀδελφὴ of Mary the mother of Jesus‘; and‘ we find that this Mary, the wife of Clopas, was mother
of James called the Less, and Joses ; and James and Joses and Simon and Jude are mentioned as the
names of our Lord’s ἀδελφοὶ in the Gospels *; where our Lord is called the ἀδελφὸς of James and Joses
and Jude and Simon. Hence we may infer, that James the ἀδελφὸς of our Lord and Bishop of Jeru-
salem, who had a brother called Jude, and who was son of Clopas, which is the same name as Al-
pheeus, was the same person as James who is called the Son of Alpheus by St. Matthew’ and St.
Mark *, and who had a brother called Jude’, and who was an Apostle.
(7) These inferences are confirmed by records of primitive Ecclesiastical testimony. Papias, a
disciple of St. John, makes the following statement on this subject. He says that there are four
Marys mentioned in the Gospel, namely,
1. “ Mary the Mother of our Lord.”
2. “ Mary the wife of Cleophas or Alphseus ; and mother of James the Bishop and Apostle, and
of Simon, and Thaddeeus (Jude) '°.”’
3. “Mary Salome, the wife of Zebedee.”
4. “Mary Magdalene.”
“ These four,” he adds, “are mentioned in the Gospel. James, and Jude, and Joseph for Joses)
were sons of our Lord’s mother’s sister ”.”” :
(8) In the Gospel according to the Hebrews, which was of very early date, the following inci-
dent was recorded: “Soon after His Resurrection from the Dead, the Lord went to James and
appeared to him. For James had sworn that he would not eat bread from the hour in which he
had drunk the Cup of the Lord, until he could see Him rising from among them that sleep. . . .
And the Lord took bread and blessed and brake it, and gave it to James the Just, and said to him,
‘My brother, eat thy bread, for the Son of Man is risen from among them that sleep "5."
It is evident, that the writer of this narrative believed James the Just to be an Apostle; for the
first Holy Eucharist was administered to the Twelve alone.
(9) In the Acts of the Apostles’, we have the following list of names among the Twelve ;
“ James the son of Alpheous, and Simon Zelotes, and Jude the brother of James;” and the same list
of names thus arranged occurs in the catalogue of Apostles in St. Luke’s Gospel ™.
In the Gospels of St. Matthew '* and Mark '* we have the following three names of “ our Lord’s
brethren ;”” “‘ James, Simon, and Jude ;” arranged in this order.
The name Simon is only another form of Symeon'’. We learn also from Ecclesiastical History,
that Symeon (or Simon) the son of Clopas (or Alpheus), and one of the Lord’s brethren, succeeded
his brother James in the Bishopric of Jerusalem *; and the ground on which he was appointed to
that office appears to have been, that he was a brother of our Lord.
These circumstances are confirmatory of the opinion, that “ James, Simon, and Jude,” who are
mentioned in the Apostolic Catalogue, are the same as “James, Simon, and Jude”? who are men-
tioned as “ our Lord’s brethren '*.”
We arrive therefore at the conclusion that James, the Author of this Epistle, and brother of
our Lord, and Bishop of Jerusalem, was also an Apostle.
Against this opinion it has been objected”,
1 Matt. x. 3. 3 See note on Matt. x. 8. Latin ; but this is the case with many portions of the earlier
3 John xix. 25. 4 John xix. 25. Fathers, e. g. Hermas, Polycarp, and Ireneus.
* On comparing John xix. 25 with Matt. xxvii. 56, and Mark 12 Jerome, Scr. Eccl. 2.
xv. 40. . 13 4, 13. 14 vi. 15, 16.
6 In Matt. xiii. 55. Cp. Mark vi. 3. 15 xiii, 55. 16 γί, 8.
: τῆς W See Acts xv. 14,
3 Luke vi. 16. Acta i. 18.
1° The same name as Jude. See on Matt. x. 3, compared with
Luke vi. 16. Acts i. 13.
This fragment of Papias may be seen in Grade, Spicilegium
ii, pp. 34, 35. Routh, Relig. Sacr. i. p. 16, and above in the
note on Matt. xii. 46. See also Dr. W. H. Mill “On the
Brotherhood of Jesus,” p. 238. Compare the authorities cited in
the notes above, on Matt. x. 3; xiii. 55; xxviii. 1. Mark iii. 18.
John, xix. 25. Acts xii. 17; xxi. 18. 1 Cor. ix. 5, and on Gal.
i. 19, and Professor Ellicott's note there. The genuineness of the
fragment has been questioned by some, because it exists only in
18 See Ἐμοῦ. iii. 11, and iii. 22.
19 See farther on this subject, in the Introduction to St. Jude's
Epistle.
30 The objections hereinafter recited may be seen in the critical
observations on this question by Herder, Mayerhoff, Credner,
Schaaf, De Wette, Neander, Kern, and others, cited by Winer,
R. W. B. i. p. 527. See also Davidson, Intr. vol. iii. p. 302—
307. Alford, Proleg. to this Epistle, sect. i. Huther, Einleit.
p- 2.
On the other hand, the identity of James the son of Alpheus,
the Apostle, with James the Bishop of Jerusalem, has been main-
8 : INTRODUCTION TO
1. That St. John records the following speech of St. Peter to Christ, ‘Lord, to whom shall we
go? Thou hast the words of eternal life; and te have believed (πεπιστεύκαμεν) and know (ἐγνώκαμεν)
that Thou art the Christ.” Jesus answered, “Did I not choose you Twelve, and one of you is a
Devil.”” He was speaking of Judas Iscariot, for he was about to betray Him, being one of the Twelve '.
In the next Chapter to this, St. John narrates, that ‘the Feast of Tabernacles was at hand ;’ and
“ His brethren said to him, Depart hence and go into Judza, that Thy disciples also may behold Thy
works which Thou doest; for no one doeth anything in secret, and seeketh to be himself in public ;
if Thou doest these things, manifest Thyself to the world; for not even were His brethren believing
(ἐπίστευον) on Him.”
Here then the question arises—How could it be said by St. Peter, in the name of the Tiele,
that they believed in Christ, and yet be asserted by the Evangelist, that “not even His brethren were
believing on Him,”—if two of His brethren were of the number of the Twelve ?
This objection has been considered by some in recent times to be decisive against the opinion
that James, the brother of our Lord, was one of the Twelve.
But it does not seem of sufficient force to invalidate the arguments above adduced.
Peter says—‘ we have believed and know that Thou art the Christ,” and he was speaking of
the Twelve. But he was not aware what was in the hearts of those, concerning whom he was
speaking. Our Lord Himself corrected his assertion. ‘One of you is a devil.” Judas was one of
the Twelve, and betrayed Christ; Peter himself denied Him; the rest of the Twelve forsook Him
and fled; they did this, after they had seen many more of His mighty works than they had seen
at the time of St. Peter’s speech ; and they did this in about twelve months after that speech was
uttered.
Besides, although it is said by St. John a few verses only after this speech of St. Peter, that our
Lord’s brethren were not then believing? on Him, yet the fact is, that nearly half a year elapsed
between St. Peter’s speech, and that of our Lord’s brethren. The one was spoken at a Passover’,
the other was not spoken till the approach of the Feast of Tabernacles, that is, after an interval of
nearly six months.
If now it was true, that notwithstanding Peter’s profession of belief on the part of the Twelve,
all of them were very weak in faith‘, one of the Twelve betrayed Him, and another denied Him,
and the rest deserted Him, in about twelve months’ time after that profession was made, is there
any great reason for surprise, that at a particular time, at a period of six months after that pro-
fession, some of that number were not believing on Him? Besides, it might be quite possible for
persons to believe Him to be the Christ, and yet not have that belief in His true character as a
suffering Messiah, whose kingdom was not of this world, which alone could justify the Evangelist
in saying that they were believing on Him’.
2. It has been said that none of our Lord’s brethren—and therefore not James—could have
been Apostles; because we read in Acts i. 14, “" These all’’ (the eleven Apostles) “were continuing
with one accord in prayer with the women, and with Mary the mother of Jesus, and with His
brethren.”
But to this it may be replied,—we do not say, that αἱ our Lord’s ἀδελφοὶ were Apostles ;
and the assertion of the Sacred Historian communicates the fact, that those of that number, who
were not Apostles, were then gathered together with the Apostles. And even if all of them had
been Apostles, this specification of them would not create any difficulty. We here read of Mary,
in addition to the women; and in another place we read “the rest of the Apostles, and the brethren
of the Lord, and Cephas*,” who certainly was an Apostle.
3. It has been alleged, that if we suppose that St. James, who was placed as Bishop at Jeru-
salem, was also one of the Twelve, we are adopting an hypothesis which is not consistent with the
general commission to the Apostles, to go and teach all nations’.
But to this it may be replied, that the Apostles were first to be witnesses to Christ at Jerusalem’,
and that they remained at Jerusalem many years after the Ascension’; and that, as far as we know,
James, the other Apostle of that name, the son of Zebedee, never left Jerusalem”.
tained in recent times by other continental critics, such as Baum- of Jude, John xiv. 22, 23, and the question of the Apostles after
garten, Semler, Gabler, Pott, Bertholt, Guericke, Schnecken- the Resurrection, Acts i. 6.
burger, Kern, Meier, Steiger, and others. See Winer, R. W. B. ὁ Cp. Westcott, Introduction to the Gospel, p. 122.
1. 527. Guericke, Einleit. p. 483. 6 1 Cor. ix. 5.
1 John vi. 68—71. 7 Matt. xxviii. 19.
3 ἐπίστευον, the imperfect tense, which is to be noted. 8. Actai. ὃ.
3 See John vi. 4. 9. See note on Acta viii. I.
4 See concerning Thomas, John xiv. 5, and Phiiip 8—11, and Acts xii. 2.
THE EPISTLE GENERAL OF ST. JAMES. 9
It is probable, that Peter was placed, for a time at least, as Bishop at Antioch; and St. John,
as Metropolitan, at Ephesus; and the Apostles would not have been acting in accordance with the
long-suffering of Christ towards Jerusalem, if they had not placed one of their own number
there, as Chief Pastor “of the lost sheep of the House of Israel '.”
Besides, we find notice of the ordination of St. Matthias to the Apostolic office, in the Acts of
the Apostles’. We find, in the same book, a notice of the ordination of Saul and Barnabas to the
same office’. And in like manner, if James, Bishop of Jerusalem, had not been already ordained to
the Apostolic office, we might reasonably expect to find, in the Acts of the Apostles, some notice of
his ordination to that office at Jerusalem, of which he is already exercising the functions, when he is
presented to us in the Acts of the Apostles *.
4. It has been alleged, that if James, the brother of our Lord, had been an Apostle, and Jude,
his brother, an Apostle, then we should not have the names of the sons of Cleophas and Mary
arranged in the following order by two Evangelists, in the New Testament. “James, and Joses,
and Simon, and Jude*;” and again, “‘ James, and Joses, and Jude, and Simon® ;” but that Jude
would be placed before Joses.
But to this it may be answered, that those Evangelists are citing the names as spoken by the
people of Nazareth, who were disparaging the credit of Christ, and would care little, and perhaps
did not know, who among His brethren were Apostles, and who were not.
It is true, that the Evangelists themselves sometimes describe Mary, the wife of Cleophas, or
Clopas, as the mother of “James and Joses,”’ who was not an Apostle, to the omission of Jude’;
and she is sometimes described as the mother of James only*. Perhaps Jude was the youngest of
her sons ; and however this may be, the allegation in question does not affect the claim of James,
the brother of our Lord, who is always placed first in the 1181, to be recognized as an Apostle.
It is also true, that the testimonies of the writers of the second, third, and fourth centuries are
not uniform and consistent on this question.
Some were of opinion that James, the Lord’s brother, was not the same as James the son of
Alphseus, and was not an Apostle'’. But after passing through a period of doubt and discussion,
the Western Church seems to have been settled in the opinion that James the Lord’s brother, the
author of the Epistle, was also an Apostle"; and this opinion has been adopted in many Ancient
Versions” of this Epistle, and is embodied by the Church of England in her Liturgical offices for
the Festival of St. Philip and St. James ”.
1 Matt. xv. 24.
3 Acts xiii. 1, 2.
* Acts xii. 17; xv. 13; xxi. 18.
5 See Matt. xiii. 54.
3 Acts i. 26.
8 Mark vi. 3.
7 Matt. xxvii. 56. Mark xv. 40.
8 Mark xvi. }. Luke rxiv. 10.
9. See below, Introduction to St. Jude's Epistle.
19 So Gregory Nyssen. de Resurr. orat. ii. vol. iii, p. 413.
Chrysost. in Matt. hom. δ, and in Act. hom. 33. Jerome,.in Isa.
xvii., and in Gal. i. 19.
| He is called an Apostle by Clement of Alexandria, Pedag.
ii. 6. 2, quoted by Tillemont, i. p. 283, and in Eusebiusii.l. Cle-
ment is quoted as saying, that there were (wo persons called
James, one the James who was beheaded (i. e. the son of Ze-
bedee), the other, James the Just, the Bishop of Jerusalem, and
he is called ‘an Apostle’ by Oriyen, in Rom. lib. iv. pp. 535, 536,
ri by Athanasius, c. Arian. iii. p. 511, and by Theodoret, in
εἰ. 19.
See also Jerome ad Paulin. ep. 50, ‘Jacobus, Petrus,
Joannes, Judas, Aposfoli,” and c. Helvid.c. 7. He is constantly
called Apostolus by S. Augustine.
2 E.g. the Vulgate, Syriac, Arabic, and Ethiopic, where
this Epistle is entitled the Epistle of James the Apostle.
15 See the Collect and Epistle for that Day. Compare Bp.
Pearson in Act. Apostoloram, Lect. iv. p. 350,ed. Churton, where
he expresses himself in favour of the opinion that St. James the
Bishop of Jerusalem was an Apostle. It is also maintained with
force and clearness by the late learned Editor of an Analysis of
Bp. Pearson’s Work, Dr. W. H. Mill, in his dissertation on the
Brotherhood of Jesus, p. 240; and by one of Bp. Pearson’s
worthiest successors in the Chair of the Lady Margaret's Profes-
sorship of Divinity at Cambridge, the Rev. J. J. Blunt, whose
words may be cited here. (Lectures on the History of the Early
Church, p. 70.)
“Sc. James, another of the Apostles of the greatest distinc-
tion, was yet more circumscribed in the range of his personal ser-
vices, Jerusalem itself being the compass within which they were
Vou, I1.—Parr IV.
” confined. There were two of this name amongst the Apostles:
the one, the son of Zebedee and brother of John, safficiently dis-
tinguished from any other by his parentage and relationship, and
soon ceasing to create any confusion in the Annals of the Twelve
by disappearing from the scene altogether, being killed of Herod
by the sword (Acts xii. 2); the other, presented to us in the
Sacred History under several designations, but still the identity of
the individual under them all probably admitting of being proved..
Among the women who stood watching the crucifixion, were, ac-
cording to St. Mark, ‘Mary Magdalene, and Mary the mother of
James the less’ (Mark xv. 40. According to St. John, ‘ Mary
Magdalene, and Mary the wife of Cleophas,’ John xix. 25);
therefore we conclude that Mary the mother of James the Less
was the same as Mary the wife of Cleophas, or, in other words,
that James the Less was the son of Cleophas. But James the
Apostle, according to St. Matthew, was the son of Alpheus (Matt.
x. 3), which is merely another pronunciation of the same Hebrew
name; so that James the Apostle and James the Leas were one
and the same person, the eon of Mary the wife of Cleophas, who
is farther described in the passage of St. John already referred to,
as Jesus’ mother’s sister, and accordingly St. James is discovered
to be the cousin of our Lord, or, as he is elsewhere called in the
Isnguage of the Hebrews, ‘The Lord’s brother’ (Gal. i. 19); 8
circumstance which perhaps secured to him the primacy of the
Church of Jerusalem, as episcopal chairs were afterwards assigned
to the grandsons of St. Jude, related in the same degree to our
Lord, for a similar reason. (Heyesipp. apud Eas. iii. c. 20.) In
Jerusalem, then, he exercised his high functions, and from Jeru-
salem he wrote his Catholic Epistle, the internal evidence of which
indicates a date later than the death of St. James the brother of
St. John, to whom some have ascribed it, an event which must
have occurred as early as A.D. 43 or A.D. 44. For that Epistle
deals with errors and defects of the Church as if they were already
chronic, and, moreover, anticipates, from no great distance it may
be thought, the calamity which was coming on the country in the
downfall of Jerusalem.— Go to now, ye that say, To-day or
to-morrow we will go into such a city, and continue there a year,
and buy and sell, and get gain: whereas ye know not on shall
INTRODUCTION TO
II. On the designation of St. James as “ the Lord’s Brother.”
What is the relationship to Christ, which is indicated by this title P
On this point there were two opinions in ancient times.
1. That “the Lord’s Brethren ” were children of Joseph by ἃ former marriage '.
2. That they were children of Cleophas and Mary the ἀδελφὴ of our Lord’s mother; and so
were ἀδελφοὶ of Christ; and that the word ἀδελφοὶ, as applied to them, does not mean children of
the same parent or parents, but near kinsmen or cousins’.
It has been alleged by some, that this opinion is not earlier than the age of S. Jerome. But
the testimony cited above from Papias, shows that it is of a more ancient date.
3. A third opinion has been adopted by some in recent times’, viz. that James and his brothers,
Jude, Joses, and Simon, and also his sisters, mentioned Matt. xiii. 56; Mark vi. 3, were children
of Joseph and Mary the Mother of our Lord; and so were literally brothers and sisters of our Lord.
This third opinion, however, has no ground in the testimony of primitive Christian An-
tiquity. Not a single Christian writer who lived in the Apostolic age, or for two hundred years
after the Apostles, can be cited as saying that James the Bishop of Jerusalem, or any of those
who are called our Lord’s brothers and sisters in the New Testament, were children of Mary the
Mother of our Lord. And when the opinion, that they were her children, was first broached, as it
was by Helvidius in the fourth century, it was condemned as novel and erroneous by S. Jerome‘,
who wrote a Treatise against it, and it has been proscribed by the general consent of the Eastern
and Western Churches *, and by the most learned and judicious divines of our own Church ‘ ; and this
notion of Helvidius, and of those who were called Helvidians, was even included by 8. Augustine in
a catalogue of heresies’.
Besides, if the blessed Virgin had several children living at the time of the Crucifixion, and
one of them, St. James, of such approved piety as to be called James the Just, and to be appointed
Bishop of Jerusalem,—and all of them were united in prayer with the Apostles and Blessed Virgin
on the day of the Ascension of Christ *,—it seems improbable, that our Lord should not have
commended His Mother: to the care of St. James, or to that of any other of her children, and His
own brothers by blood; and that He should have said to His Mother, “ Woman, behold thy son,”
meaning thereby Sf. John; and that from that hour she should have been taken by St. John to his
10
own home’.
Again, we know from the Gospels that—
(1) Mary the wife of Cleophas, or Clopas, wag the ἀδελφὴ of Mary the mother of Christ '.
(2) That Mary the wife of Cleophas had sons whose names were James and Joses; and pro-
bably also Jude" ;
be on the morrow ;’ and again yet more significantly, ‘The coming
of the Lord draweth nigh.’ Still, however far the decrees esta-
blished at Jerusalem might reach, and whatever might be the
circulation of his Epistle, in Jerusalem, as 1 have said, he con-
stantly abode, and thus gave still more vital force to the action of
that heart of Christendom, till death, in his case a violent one,
overtook him. For the Jews, incensed at the progress of Chris-
tianity, and profiting by the anarchy of the moment, when, Festus
dead, and his successor not yet appointed, they could do what
seemed good in their own sight, urged St. James to address the
people of Jerusalem at the Passover, numbers being assembled,
and a riot apprehended, and inform them rightly concerning
Jesus, disabusing them of their confidence in Him, and allaying
the feverish expectation of His advent. In order that he might
be the better heard, they set him on a wing of the temple; but
when the reply of James to their violent and importunate appeal
proved to be, ‘Why question ye me concerning Jesus the Son of
Man? He is now sitting in the heavens at the right hand of
power, and is about to come in the clouds of heaven,’ they put
him effectually to silence, by casting him down headlong, and
afterwards despatching him with a fuller’s club.” Eused. Eccl.
Hist. ii. c. 23.
1 Origen in Matt. xiii., in Johann. ii. Eused. ii. 1, ὅτι δὴ καὶ
αὑτὸς τοῦ Ἰωσὴφ ὠνόμαστο παῖς. Epiphan. heres. 28 and 88.
Hilary in Matt. i. Compare Lardner, ch. xvi., and Dr. W. H.
Mill, pp. 260—269, who supposes that this opinion took its origin
from Apocryphal Gospels; as also the other opinion that St.
James, the brother of our Lord, was not an Apostle.
2 This is the statement of St. John’s disciple Papias (see on
Matt. xii. 46), and of Jerome c. Helvid. c. 7 and c. 8, and in
Matt. xii., and Script. Eccl. 4, and of Theodoret in Galat. i. 19,
who says that James was the son of an ἀδελφὴ of the Blessed
Virgin, and was an ἀνεψιὸς of Jesus Christ. Cp. S. Augustine in
Joann. Tract. 28, contra Faustum xxii. 45.
See also the authorities cited above in the notes on Matt.
x. 3; xiii. 65. Mark iii, 18. John xix. 25. Acts xii. 17. Gal.
i, 19. 2 Cor. ix. δ.
3 E.g. Herder, Credner, Meyer, De Wette, Wiesinger,
Huther, Einleitung, p. 7. Alford, Proleg. to St. James, sect. i.
The opinion that they were cousing of our Lord has been de-
fended by many recent continental writers, Schneckenburger,
Olshausen, Gléckler, Kiihn. See Winer, R. W. B. i. p. 566.
4 δ. Jerome adv. Helvidium, tom. iv. p. 130.
5 In the words of Lardner, chap. xvi., ‘It has been the
opinion of all Christians in general, that Mary never had any
children by Joseph.”
6 It may suffice to refer to Bp. Pearson on the Creed, Art. iii.
pp. 328—333, and Hooker, V. xlv. 2, and Dr. W. H. Mill's
issertation on the Brotherhood of Jesus, pp. 221—316.
7 5, Auguatine, her. 84, “ Helvidiani exorti sunt ab Hel-
vidio; ita Virginitati Marie contradicunt, ut eam post Christum
alios quoque liberos de viro suo Joseph peperisse contendant.”
See also Predestinat. de heer. 84.
8. Acts i. 13.
® John xix. 27. This argument has been already stated by
ancient Christian writers. S. Hilary in Matt. i., writing against
some whom he condemns in strong language for saying that James
was the son of Mary, the Mother of our Lord, thus speaks,
““Verum homines pravissimi hinc preesumunt opinionis sue auc-
toritatem, quod plures Dominum nostrum fratres habuisse tra-
ditam est; qui si Marie filii essent, nunquam in tempore passionis
Joanni Apostolo transcripta esset in matrem.” The same argu-
ment is urged by S. Chrysostom in Matt. hom 5, and S. Epi-
phaniue, Her. 78.
10 John xix. 25.
11 Matt. xxvii. 56. Mark xv. 40. Luke xxiv. 10, compared
with Jude 1.
THE EPISTLE GENERAL OF ST. JAMES.
(8) That three of our Lord’s ἀδελφοὶ were also named James, Joses, and Jude’.
It is therefore highly probable from this identity of three names, and from the relationship
between Mary the mother of our Lord, and Mary the wife of Cleophas, that the James, Joses, and
Jude, who were sons of Mary the wife of Cleophas, were no other persons than the James, Jude,
and Joses, who are called “‘ brethren of the Lord.”
But here it may be said; it is not likely that two sisters should both be called by the same
name Mary, and therefore James and our Lord could not have been first cousins.
Let this be allowed; and then it may be suggested, that when Mary the wife of Clopas is
called the ἀδελφὴ of Mary the Blessed Virgin, as she is by St. John’, the word ἀδελφὴ is not to be
taken in its literal acceptation of sister in blood, but, according to Scripture use, means a cousin, or
near relative.
This is probable; and this use of ἀδελφὴ in her case, would also explain the use of the word
ἀδελφοὶ in the case of her children James, Joses, and Jude. They are called in Scripture ἀδελφοὶ of
our Lord ; she is called in Scripiure the ἀδελφὴ of His mother. Perhaps, Mary their mother was
the cousin of the Virgin Mary His mother: and they were second cousins of her ever-blessed
Son.
Il
The above observations are offered to the reader's consideration with feelings of diffidence.
The questions which have been now examined (namely, whether St. James the Less was an Apostle,
and what is the precise relationship which is expressed by his appellation “the Lord’s brother *”),
exercised the ingenuity of many learned writers in the earlier ages of the Church, who possessed
ancient documentary aids for the solution of them, which are not now extant.
It would therefore be presumptuous to dogmatize upon these two points.
Rather we may reasonably believe, that a providential purpose may be subserved even by the
uncertainty which surrounds them. The Holy Spirit, if He had been so pleased, might have made
them perfectly clear by a few additional words in Holy Scripture; but He has not done so. He
foreknew the doubts which would arise in the Church in regard to these questions. There is there-
fore a moral in His reserve; there is a meaning in His silence.
And what is that? Perhaps by such difficulties as these He designed to make us more
thankful for those essential verities of saving doctrine, which are fully revealed to us in Holy
Writ. There seems also to be a special lesson to be learnt from the particular questions which have
now passed under review. The Holy Spirit has thrown a veil over the personal history of the
Blessed Virgin. He has not clearly disclosed to us the precise nature of the relationship which is
indicated in Holy Scripture by His own words “the Lord’s brethren,” “the Lord’s sisters.” And
why was this? Might it not be, in order to wean our hearts from laying too much stress on carnal
relationships even to Christ Himself? Might it not be, for the purpose of reminding us of the high
and holy nature of our own privileges as brethren and sisters of Christ, by virtue of our own incorpo-
ration in His mystical body, and our relation to our heavenly Father by filial adoption, in His Ever-
blessed Son? Might it not be, for the sake of inculcating more forcibly that holy and joyful truth,
which Christ Himself vouchsafed to declare to us, when He said, “ Who is My Mother ? and who
are My Brethren? And He stretched forth His hand toward His disciples, and said, Behold My
mother and My brethren! For whosoever shall do the will of My Father which is tn heaven, the
same is My brother, and sister, and mother *.”
This divine truth—that brotherhood to Christ consists in obedience to His heavenly Father,—
is the sum and substance of this Epistle, written by St. James, the Lord’s Brother.
V. The canonical authority, and Divine Inspiration of this Epistle, are abundantly attested by
early Christian writers *, and by the consent of the ancient Church Universal ἡ, and the fact that
1 Matt. xiii, 65. Mark vi. 3. Kirchhofer, pp. 258—367. Guericke, pp. 495—497. Davidson,
3 xix. 25. Introd. p. 331. Huther, Einleitong, § 4. Alford, Proleg.
3 Since this Introduction was written, the author has had the
pleasure of finding its statements and reasonings confirmed in an
excellent article on St. James by the Rev. F. Meyrick, in Dr.
W. Smith's Dictionary of the Bible.
4 Matt. xii. 48—50. See also His saying in Luke xi. 27, 28.
5 See the reference to it more or less clear by Clemens Ro-
manus, Hippolytus, Hermas, Clemens Alexandrinus, Origen,
Eusebius, cited by Lardner, Athanasius, Jerome, and others,
sect. v.
6 After some hesitation in some quarters, —a circumstance which
gives greater force to the subsequent universal consent. On this
point, which is of great importance for the complete establish-
ment of the proof of the Canonical Authority of the Epistles of
St. James, St. Peter, St. John, and St. Jude, more will be said
below, in the Introduction to the Second Epistle of St. Peter.
C2
12 INTRODUCTION TO THE EPISTLE GENERAL OF ST. JAMES.
many sentences of it were adopted and incorporated by St. Peter in his first Epistle', is a sufficient
proof of the esteem in which it was held by the Apostles.
VI. The date of the Epistle must be placed before the Passover of a.p. 62, when St. James
was martyred’ by the rulers of the Jews, who were disappointed and exasperated by the escape of
St. Paul from their hands, a.p. 61, and turned their rage against St. James who remained at
Jerusalem’; and it was posterior to St. Paul’s Epistle to the Romans, which was written a.p. 58;
and it is not unlikely that the fury of the Jews, which vented itself in the murder of St. James, was
excited by the publication of this Epistle‘; and it bears internal evidence of having been written
at a time when the sins of Jerusalem were being filled up to the brim, and the time of her probation
was drawing near to its close’, and the day of her destruction at hand. It was probably written
about a.p. 60 of the common era.
1 See note below on 1 Pet. i. 16. ᾿ 3 When, it seems, Judzea was without a Roman Governor.
Compare Jamesi.l . . ... 1 Pet. i. 1. “ Such a season left the Jews at liberty to gratify their licentious
3 eer ee i. 6. and turbulent dispositions, and they were very likely to embrace
1.10,11 2.2... iv. 12. it. We may therefore very reasonably place this event at that
1,18. 2... we i3 juncture.” Lardner, chap. xvi. See above, Chronological Tables
L2 i. 23. prefixed to the Acts of the Apostles; and to St. Paul’s Epistles.
πο νὰ ii, 1, 2.
a eee iv. 14. * See Eused. ii, 23.
Pt ee ae * Cp, below, v.10.
ἵν, δ΄..χ ca a SS v. 5, 6. 5 —6. .
Wel eee we ὁ v.9. 866 γ: 1:56..8.9
ἵν. 1 . . .... v. 6.
δυ 20 τ eS. Re iv. 8.
ἘΠΙΣΤΟΛΑΙ
ΚΑΘΟΛΙΚΑΙ.
IAKQBOY ἘΠΙΣΤΌΛΗ.
I. 1" ἼΑΚΩΒΟΣ, Θεοῦ καὶ Κυρίου ᾿Ιησοῦ Χριστοῦ δοῦλος, ταῖς δώδεκα a Jobn 7.35.
φυλαῖς ταῖς ἐν τῇ διασπορᾷ χαίρειν.
2ν Πᾶσαν χαρὰν ἡγήσασθε, ἀδελφοί μου, ὅταν πειρασμοῖς περιπέσητε ποι-
cts 2. ὅ. ἃ 8.1.
& 15. 21.
1 Pet. 1. 1.
Ὁ Matt. 5. 11, 12.
Acts 5. 41.
Rom. 5.3. Heb. 10. 84. 1 Pet. 1. 6.
1. Ἰάκωβος] James, a servant of God, and of the Lord Jesus
Christ. Concerning the Author of this Epistle, see above, Intru-
duction,
He does not call himself an Apostle. Neither does St. Paul,
in his Epistles to the Thessalonians, Philemon, and the Philip-
eo ζϑοοίου.! Thess. i. 1, and Phil. i. 1). Nor St. John, in his
pistles, or Apocalypse.
It cannot, therefore, be hence inferred, that James, the author
of this Epistle, was not an Apostle. He might be induced to
forego the Apostolic title by feelings of modesty, a grace which
islly rizes the writer, ‘“‘ James the Less” (Mark xv.
40), who does not speak to his readers as his children, but as his
brethren, see below on v. 2.
He might also be induced to withhold the Apostolic title,
because he did not go forth asan Apostle, to preach to those
whom he addresses, but remained stationary at Jerusalem until
his death in that city.
He also foregoes two other titles, which belonged to him,
viz. “the Lord’s brother’? (cp. Jude 1) and “ Bishop of Jerusalem ”’
(see Acts xxi. 18).
— ταῖς δώδεκα pudais] fo the twelve tribes that are in the
dispersion. On the various διασποραὶ, or dispersions of the Jews,
see above, note on Acts ii. 9—11.
The address is general to the twelve tribes; not only to the
Jewish Christians, but to the Jews also, to whom some of the
latter portions of the Epistle are specially applicable, see iv. 1. 4.
8, v. 1—6, and above, Introduction. As is observed here by
Bede, ‘‘ James writes not only to those who suffered perseculion
for righteousness’ sake, nor only to them who believed in Christ,
bat were nof careful to maintain good works ; but he writes also
to those who persecuted the believers; and he exhorts the unbe-
lieving Jews to repent of their guilt in crucifying Christ, and in
their other criminal acts, in order that they may escape the Di-
vine Vengeance now hanging over their heads.”” So Estius,
Grotius, Hammond, Lardner, and others.
Hence in the beginning of this Epistle there is no announce-
ment of Grace, Mercy, and Peace, nor is there any such expres-
sion at its close. In this respect this Epistle stands alone in the
New Testament.
James the “brother of the Lord,”—who came to the lost
sheep of the house of Israel (Matt. x. 16,—and Bishop of Jeru-
salem, had a special labour of love to perform to the twelve tribes.
“ Jare Jacobus circumcisionis Apostolus his qui ex circumcisione
sunt scribit " (Didymus). The reader may observe throughout this
Epistle many points of resemblance to the Gospel of St. Matthew
see below, i. 26. 27; ii. 13; iii. 1. 18; iv. 9; v. 6. 12, 13), the
pel specially designed for the Jews, see above, Introduction
to the Four Gospels, p. xli, and to St. Matthew, pp. xlix—lii. In
the Synopsis Scripture inserted in the works of S. Athanasius
(tom. ii. p. 55), there is mention of a tradition that ‘‘ Evangelium
secundum Mattheeum hebraic& dialecto conscriptum et editum
Hierosolymis, et interpretante Jacobo fraire Domini secundum
carnem expositam, qui et primus ἃ sanctis Apostolis Hierosoly-
maram Episcopus constitutus est.”
The Epistle is addressed to the twelve tribes in the dis-
persion. How,—it may be asked,—could copies of it be trans-
mitted to those twelve tribes, scattered abroad throughout the
world? See John vii. 35.
The answer is, By God’s good providence, the Temple at
Jerusalem was allowed to stand for forty years after the Crucifixion.
Jews and Jewish Christians resorted to it year after year for the
great annual Festivals (cp. Acts xviii. 21). St. James remained
at Jerusalem as Bishop of that city (Acts xxi. 18). Thus he could
communicate with them; and they could copies of the
Epistle to their several homes throughout the world; and so in
this respect, as in many others, the pilgrim tribes of the Law
became preachers of the Gospel. See above on Acts ii. 1.
— χαίρειν] salvere : yreeting. This form of salutation is used
in the apostolic decree of the Council of Jerusalem, framed, pro-
bably, by St. James, Bishop of Jerusalem, Acts xv. 23, and is not
employed by any other writer of the N. T.
. πᾶσαν χαρὰν ἡγήσασθε) count it all joy. Do not deem it
sorrow, but regard it rather as joy—joy unmixed with sorrow :
‘* merum gaudium existimate ;” like a vessel containing pure and
agreeable beverage, and filled up to the brim; count even sorrow
to be joy, and only joy, as the Apostles did, Acts v. 41, and as
St. Paul did, Col. i. 24, and as our Lord commands his disciples
to do, Luke vi. 22, 23.
On this use of πᾶς, see Huther here, who quotes Homer,
Od. xi. 507, πᾶσαν ἀλήθειαν μυθήσομαι, and cp. Winer, § 18, p.
101. So merus in Latin: ‘ accipies meros amores ”’ ( Calull. xiii. 9),
and “ mera libertas,”’ “‘ erago mera,” ‘‘sermo merus’’ (Horat.).
Teis precept, inculcating patience under trial, was suggested
by the circumstances of the Jewish Christians to whom St. James
was writing, and who were exposed to peculiar hardships and
sufferings from the malice of their Jewish fellow-countrymen,
treating them as Apostates; and were thus tempted to faint and
falter in the faith. This their condition has been already pre-
sented to our view in the Acts of the Apostles, see on ii. 44, and
in the first Epistle to the Thessalonians (1 Thess. ii. 14, 15), and
in the Epistle to the Hebrews. See Heb. iv. 1; vi. l—10;
x. 34, and Introduction to that Epistle, toward the end.
Besides,—the Twelve Tribes in the dispersion, who were
without home, or nation, and were soon about to witness the de-
struction of the Temple and City of Jerusalem, to which they had
hitherto resorted at stated times, needed special consolation.
They were to be cheered by the assurance that, wherever they
were, they might find a home in Christ, and a Jerusalem in His
Church,—“ ipsis debuit consolatio preestari,qui maximé videbaatur
affiigi.”” Cassiodorus.
Hence St. James begins with incalcating the duty of patience ;
and the blessedness of endurance under femptation.
St. James says, Count it ali joy when ye fall into diverse
temptations, or trials; but he also warns them agaivst the notion
that they are at liberty to run inéo temptation, or that /emplation
is from God (see below, v. 13). No, they must pray that He
would not lead them into temptation (see on Matt. vi. 13), and
no temptation is from God (see below, v. 13). But God some-
times allows His servants to be tempted, as He did Job (i. 12; ii.
5), and St. Paul (2 Cor. xii. 7), in order that His grace may be
magnified in them and by them, and that may attain an
increase of glory by overcoming the Tempter, as Christ did. And
14 JAMES I. 3—6.
cRom.s 3. κίλοις, ὃ.“ γινώσκοντες ὅτι τὸ δοκίμιον ὑμῶν τῆς πίστεως κατεργάζεται ὑπο-
ἀΡτον. 2.8. μονήν" * ἡ δὲ ὑπομονὴ ἔργον τέλειον ἐχέτω, ἵνα ἦτε τέλειοι καὶ ὁλόκληροι, ἐν
Makita. μηδενὶ λειπόμενοι. ὶ
Jobn 14. 13. a
es, ra Ie 3. δ Εἰ δέ τις ὑμῶν λείπεται σοφίας, αἰτείτω παρὰ τοῦ διδόντος Θεοῦ πᾶσιν
‘ohn 8. 22.
& 5.14. ἁπλῶς, καὶ μὴ ὀνειδίζοντος, καὶ δοθήσεται αὐτῷς 5" Αἰτείτω δὲ ἐν πίστει,
Stark 11 32,4. μηδὲν ὃ , ὁ γὰρ ὃ Ἵ ἔ λύδωνι θαλά ἀνεμιζομέ
Mark 1) 22,3... μῃδὲν διακρινόμενος" ὁ γὰρ διακρινόμενος ἔοικε κλύδωνι cons ἀνεμιζομένῳ
therefore they may well count it all joy when they fall into divers
temptations, for these trials are the occasions of their triumphs :
they are the leaves and flowers of which the heavenly crown is to
be woven.
— χαίρειν --- χαράν] One of the characteristics of the style of
this Epistle is, that, after the introduction of a leading word, the
Author follows it up by some precept growing out of that word ;
a mode of writing called by grammarians anadiplosis; see here
the repetition of the word ὑπομονή, Ὁ. 3; and cp. λειπόμενοι, v. 4
and 5; and διακρινόμενος, v. 4, cp. Ὁ. 13, and following; and
τ. 19. 21, 22. 26, and Bengel's note.
— ἀδελφοί μου] my brethren; an address occurring oftener in
this Epistle than in any other of its size: i. 16. 19; ii. 1. 5. 14;
iii. 1. 10. 12; iv. 11; v. 7. 9, 10. 12. 19; in three of which
laces (viz. i. 16. 19; ii. 5) it is joined with ἀγαπητοὶ, delored.
e Jews were addressed as ἀδελφοὶ by the Apostles (see Acts
xxii. 1, and note xxii. δ). And this address is very suitable in an
Epistle like the present, characterized by the language of stern
rebuke; inspired, like the reproof of St. Stephen, by the Spirit of
Love. James the “ Lord's brother,’’ having the spirit of the
Lord, addresses even them as “ brothers.’’
8. γινώσκοντες since ye know. Such an appesl to the know-
ledge of the believers is characteristic of this and the other
Catholic Epistles, designed to correct the errors and presumption
of the knowledge falsely so called (1 Tim. vi. 20) of the Gnostic
false Teachers, and also of those who relied on Anowledge apart
from practice, see below, ii. 20; iii. 13; iv. 4. 17; v. 20. 2 Pet.
i. 20; iii. 3. 1 John ii. 3—5. 13.
— τὸ δοκίμιον) the trial. Herodian ii. 10, δοκίμιον orpa-
τιωτῶν κάματος, that which is grievous in opere, is joyous in
Jructu. See Heb. xii, 11, and cp. Prov. xvii. 3; xxvii. 21.
δοκίμιον is a word specially applied to metals, cp. 1 Pet. i. 7. See
also below, v. 12, where another metaphor is used.
4. ἡ δὲ ὑπομονή) but let patience hare her perfect work, in
firm endurance unto the end, for “he that endureth to the end
shall be saved,” Matt. xxiv. 13; an exhortation necessary for
those whom St. James addressed, cp. Heb. iii. 6. 14; vi. 11.
On this text see the sermon of S. Augustine, Serm. 159, and
compare the treatises of Tertullian and 8. Cyprian ‘‘De Pa-
tientia.””
— ὁλόκληροι) a word y applied to those who are
heirs to the whole inheritance (κλῆρος), and thence applied ina
moral sense to what is sound and entire in all its parts. Hence
it is used by Josephus (Ant. iii. 12. 2) to describe the sacrificial
victims which must be without blemish ; and so Philo ap. Lggsner,
p. 452; and the ancient lexicographers interpret it by owos and
ὑγιὴς, sound and healthful. Cp. Acts iii. 16; and 1 Theas. v. 23,
δ. εἰ δέ vis] but if any of you lacketh wisdom, namely, is
deficient in that moral wisdom, which may qualify you to bear
up patiently and thankfully under your sufferings, and to refute
the cavils of your adversaries, who gainsay the truth as it is in
Christ : such was the σοφία of St. Stephen. Acts vi. 10.
See the treatise of Lactantiue “on true and false Wisdom,”
and the distinction drawn between γνῶσις (mere theoretical know.
ledge) and σοφία (practical wisdom) by Etym. Mag.
very man needs wisdom, and εἴ ris is not to be understood
as if there were any exceptions to this statement; but the hypo-
thetical conjunction ‘if’ is often used, not as if the supposition
were doubtful, but to introduce a precept built on an acknow-
ledged fact. “771 am a Father, where is My honour?’ Malachi
i. 6, and ef τις, ἐάν τις, ἐὰν μή τις, are often employed, where
icungue would be used in Latin, and in English ‘ whosoever.’
See John iii. 3. 5, and on Phil. iv. 8.
This text (as Bede observes) contains a warning against the
erroneous notion of Pelagianism, that men may obtain wisdom by
their own free will, without Divine grace. Cp. v. 16, 17.
The word λείπομαι occurs only in this Epistle in the New
Testament, see v. 4, and 11, 12.
— αἰτείτω, x.7.A.] let him ask it from God (as Solomon did,
1 Kings iii. 11; cp. Proverbs ii. 6) who giveth (o ali men, not as
the Jews give, only to their own nation, but to ali; and who
giveth ἁπλῶς, liberally, that is, sine laxo, expanding the lap of
His bounty, and pouring forth its contents into your bosom.
Cp. 2 Cor. viii. 2; ix. 11, and the use of the word dwAoiy,
dilatare, by the LXX in Isaiah xxxiii. 23; and therefore the word
ἁπλῶς is rendered affiuenter here by the Vulgate, and copiously
by the Syriac Version. :
A second sense of ἁπλῶς, sincerely, when a gift is given with
8 single eye, and without any sinister view to self, may aleo be
admitted here. Cp. note above on Rom. xii. 8. God gives ἁπλῶς,
and they who pray must pray ἁπλῶς.
The description of the Divine bounty is like a summary of
our Lord’s words, exhorting to prayer. Matt. vii. 7—12.
— καὶ μὴ ὀνειδίζοντος) and upbraideth not. And in this re-
spect also God is not like human benefactors, who often upbraid
the recipients of their bounty by an humiliating and invidious
commemoration of the benefit (‘‘ exprobratio benefict,” erent.)
conferred by them, and of the inadequate returns which they
receive forthem. ‘ After thou hast given, upbraid not,” says the
son of Sirach (Ecclus. xli. 22), μετὰ τὸ δοῦναι μὴ dvelBi Ce.
This text presents the strongest motives to genuine liberality,
as Bishop Andrewes says to the wealthy of his own age. It
concerneth your loniage, which is your trust in God, that you
trust Him with your service of body and soul, Who hath trusted
you with His plenty and store, and hath made you in that estate
that you are trusted with matters of high importance both at
home and abroad. For it is the argument of all arguments to
the true Christian, because God hath given him, saith St. James
(Jamesi.5), without exprobration;” and given “all things,” with-
out exception of any; and that ‘fo enjoy,” which is more than
competency ; and that “‘plenteously,”’ which is more than suffi-
ciency ; therefore, even therefore, to trust in Him only. If there
be in us the hearts of true Christians, this will show it, for it will
move us to place our trust in that God Who beyond all our deserts
giveth ; if we respect the quantity, “all (hings ;’’ if the manner,
very “‘ plenteously ;’’ if the end, “to joy” in them ; yet so, that
our joy and repose end in Him—s very blessed and heavenly con-
dition. By. Andrewes (Sermons, v. p. 31).
6. αἰτείτω δὲ ἐν πίστει) but let him ask in faith. We may
here cite the words of Bp. Sanderson, " [f any man lack wisdom,”
saith St. James, “let him ask of God, that giveth to all
men liberally; and it shall be given him.” A large and liberal
promise; but yet a promise most certain, and full of comfortable
assurance, provided it be understood aright, viz. with these two
necessary limitations: if God shall see ἐέ expedient, and if man
pray for it as he ought. Thou mayest pray with an humble and
upright affection, and put to thy best endeavours withal, and yet
not obtain the gift thou prayest for, because, being a common grace,
and not of absolute necessity for salvation, it may be withheld by
the wisdom of God, who best knoweth what is best, and when ποῖ
expedient for thee, or not for His Church, at that time, and in
that manner, or measure. Necessary graces, such as are those of
sanctification, pray for them absolutely, and thou shalt absolutely
receive them.
But if it be expedient, it will not yet come for asking, unless
it be asked aright. But let him pray in faith, saith St. James.
Whoso doth not, Jet not that man think to receive any thing of
the Lord. Now, that man only prayeth in faith, who looketh to
receive the thing he prayeth for, upon such terms as God hath
promised to give it ; for Faith ever looketh to the promise, And
God hath not made us any promise of the end, other than con-
ditional; viz. upon our conscionable use of the appointed means,
And the means which He hath ordained both for the obtaining
and the improving of spiritual gifts, are study and industry, and
diligent meditation.
To make all sure, then, here is your course. Wrestle with
God by your fervent prayers ; and wrestle with Him too by your
faithful endeavours ; and He will not, for His goodness sake, and
for His promise sake He cannot, dismiss you without a blessing.
But omit either, and the other is lost labour. Prayer without
study is presumption, and study without prayer is Atheism. Bp.
Sanderson (Serm. ii. p. 92).
— μηδὲν διακρινόμενος] nothing doubling ; for he that doubteth
te like a wave of the sea driven by the wind and tossed. At one
time he is raised aloft by hope, at another he sinks downwards, in
the abysses of despair; as St. Peter did in the storm, when he
doubted. See Matt. xiv. 30,31. Then the Apostolic Petros, or
JAMES I. 7—13.
καὶ ῥιπιζομένῳ. 7 Μὴ yap οἰέσθω ὃ ἄνθρωπος ἐκεῖνος, ὅτι λήψεταί τι παρὰ τοῦ
Κυρίου, 8 ἴ ἀνὴρ δίψνχος ἀκατάστατος ἐν πάσαις ταῖς ὁδοῖς αὐτοῦ.
9 Κανχάσθω δὲ ὁ ἀδελφὸς ὁ ταπεινὸς ἐν τῷ ὕψει αὐτοῦ, 19 " ὁ δὲ πλούσιος, ἐν
τῇ ταπεινώσει αὐτοῦ: ὅτι ὡς ἄνθος χόρτου παρελεύσεται"
Ψ AY “ , ν 2¢7 . , . 7. ( 2 A 2s v1
ἥλιος σὺν τῷ καύσωνι, καὶ ἐξήρανε Tov χόρτον, καὶ τὸ ἄνθος αὐτοῦ ἐξέπεσε, καὶ
ἡ εὐπρέπεια τοῦ προσώπου αὐτοῦ ἀπώλετο' οὕτω καὶ ὁ πλούσιος ἐν ταῖς
, > a »,
πορείαις αὐτοῦ μαρανθήσεται.
12 h Ld oN ὃ ε , , 9 δ , ’, λ »,
Μακάριος ἀνὴρ ὃς ὑπομένει πειρασμόν οτι δόκιμος γενόμενος λήψεται
τὸν στέφανον τῆς ζωῆς, ὃν ἐ είλατο ὁ Κύριος τοῖς ἀγαπῶσιν αὐτόν.
ΤΉΥΥ ρ Y
13 δ Ν , ig 9g 2 8 a 4 . ε Dy x > ,
Μηδεὶς πειραζόμενος λεγέτω, ὅτι ἀπὸ Θεοῦ πειράζομαι: ὃ γὰρ Θεὸς ἀπεί-
Stone, became like a wave of the sea; but afterwards he was
settled in faith, and was set for ever in the foundation of the
Church. Rev. xxi. 14.
The word ῥιπιζόμενος is applied, as here, to the sea agitated
by a by Philo de Mundo, § 18, and by Dio Chrys. xxxii.
Ρ. 368.
1, 8. μὴ γὰρ οἰέσθω] for let not that man suppose that he
will receive any thing of the Lord—being, as he is,—a two-
minded man, unstable in all his ways. On the construction, see
Winer, § 59. 10, p. 472. A similar apposition is in 1 Cor. νυ. 7.
2 Cor. vii. 6. Rom. viii. 24; and s0 Wiesinger and Huther.
This exhortation of St. James to faith in prayer, and this
warning against doudle-mindedness, appear to have been before
the eyes of a primitive writer, the author of ‘The Shepherd,”
Hermes, in his Mandates viii—zxi. (referred to in the Ancient
Catena here, p. 4), where he says, “Cast away from thyself
double-mindedness’’ (διψυχίαν) ; be “not in any wise two-minded
(μὴ διψυχήσῃς) in asking of God; say not, how can I ask of God,
and obtain it, when 1 have sinned s0 much against Him? Nay,
but rather turn with thy whole heart to the Lord, and ask of Him
without hesitation, and thou shalt feel the abundance of His
mercy, for He is not like men, who remember injuries; but if
thou doubtest in thy heart, thou wilt receive nothing from Him,
for they who doubt concerning God, are the double-minded men,
and obtain none of their requests.” Hermas, Pastor, Mandat.
ix. p. 596, ed. Dressel.
The whole of that and the following chapter appears to be
an expansion of the precept of St. James in this place. Compare
also the words of the Apostolic Father S. Clement, c. 23, where
the word δίψυχος is used in the same sense as here, and below,
iv. 8; and so Barnabas, Epist. c. 19.
9. καυχάσθω) let the brother of low degree glory in his ex-
altation; having been made ἃ son of God by adoption in Christ,
and an heir of His glory and kingdom, which are promised to
the meek and lowly of heart, Matt. v.3; xxiii. 12. Luke vi. 20;
and which raise the lowliest of earth above the princes of this
world, and make them to be Kings and Priests to God. Cp.
Rev. i. 6.
An appropriate exhortation from James the Less (Mark xv.
40), who had been exalted to the high dignity of Bishop of Jeru-
salem, and was called Odélias (or ‘ high fortress of the people ”’),
and was a pillar of the Church, Gal. ii. 9 (see above, Introduc-
tion, p. 5), and perhaps took the title ‘ ἐλ Less,’ not only to distin-
guish himself from the other James, but as a moral memento to
himself that he should not be elated by his exaltation, but renem-
ber that he that hambleth himself shall be exalted. Matt. xxiii.
32; cp. below, iv. 6, and on Acts xiii. 9, on the name of Paul.
Cp. 1 Cor. xv. 9. Eph. iii. 8.
10. ὁ δὲ πλούσιος) but let the rich man glory in his abasement ;
let him not be grieved by it as too many are; let him not be
distressed, because as ὁ Christian he is exposed to suffer igno-
miny and from his Jewish friends, and from the
world; and is shunned and hated, and reviled by them, and per-
haps is spoiled of his goods (Heb. x. 34), and endures violence
and persecution (Heb. x. 32), and is thus debased and brought
low in the eyes of men. No, let him glory in his low estate ;
let him rejoice and be exceeding giad in his humiliation ; for he
is thus delivered from the snares of wealth and worldliness, and
from placing his trust in what is fickle and fleeting (νυ. 11), and
from perishing as Dives did, who despised Lazarus (Luke xvi. 19),
and is led to look up to God, and to trust in Him alone. He is
now made like to Christ in suffering, and will be made like to
Him hereafter in glory. Cp. Heb. xii. 3; xiii. 18.
Some expositors render ὁ δὲ πλούσιος x.7.A., but the rich
man rejoiceth in that which is his debasement ; i.e. his affluence
and luxury; but this interpretation seems to be rather forced
and unnatural.
15
fch. 4. 8.
Matt. 6. 23, 24.
2 Pet. 2. 14.
ἃ 3. 16.
g Job 4. 2.
Po. 102, 12,
1 ἀνέτειλε γὰρ ὁ
1 John 3. 17.
h Job 5. 17.
Prov. 8 11.
Matt. 10. 22.
& 19. 28, 29.
2 Tim. 4. 8.
Heb. 12. 5.
1 Pet. δ. 4.
Rev. 3. 19.
— ὅτι ὡς ἄνθος] because he will poss away as the flower
grass, that is, ‘he rich man, as such, will ὅδε cl See v. i
11. ἀνέτειλε γὰρ ὁ ἦλιος) for (he sun arose. The aorists here
give liveliness to the pictare, and signify that no sooner the sun
arose than the flower suddenly faded. See Winer, § 40, p. 248,
who compares the Latin veni, vidi, υἱοὶ - ibid. p. 417, note.
— σὺν τῷ καύσωνι} with the burning heat. See Matt. xx. 12.
Luke xii. 55. Some interpreters suppose καύσων to mean the
dry parching east wind (try), as in Job xxvii. 21. Jonah iv. 8,
but this does not seem to be the sense here, for St. James is
speaking of what is usual, and not of what is partial and casual,
as the rise of a particular wind. Accordingly, in the Vulgate,
Syriac, Arabic, and ASthiopic Versions, the word is rendered
heat.
— ὁ wrotcios—paparOficerat] the rich man will fade away.
He does not mean that the rich brother, i.e. Christian, will fade
away; no, he ov σεται, but will have an amaranthine
crown (1 Pet. v. 4); he will himself bloom for ever as 8 epiritual
amaranth; for he will lay up treasure in heaven (Matt. vi. 20),
and make to himself friends of the mammon of unriglteousnesa,
who will receive him into the bosom of Abraham, who was a
rich man and yet ‘the friend of God” (see Luke xvi. 22. 25,
note), and into the everlasting habitations of heaven. (Luke xvi.
9.) But the rick man, as far as he is rich in thie world, and
trusts in his earthly riches (cp. Mark x. 24), will fade away
like the flower of the field. Compare Wisdom v. 8,9. 1 Pet.
i. ne Ἶ With ὁ πλούσιος here compare τὸν πτωχόν, the poor, as
such, ii. 6.
— ἐν ταῖς πορείαις αὑτοῦ) in hie ways—another lively picture:
he will fade away in Ais ways: when actively and eagerly engaged
in somo worldly pursait or pleasure, in the midst of his joy and
jollity, suddenly will he be δε off.
12. δόκιμος γενόμενος) when he has become approved, like an
athlete or racer. This allusion was not strange to the Jewish
moind. Cp. 1 Cor. ix. 24—27, and Phil. iii. 14; and so Philo
Judeus uses the word δοκιμασθείς. Cp. Loesner, Ὁ. 454; and
80 Krebs, Augusti, and others here.
— τὸν στέφανον τῆς (wis) the crown of life. Observe the con-
trast. The rich man, as such, is only a fading flower (v. 10)
withered by the sun; but he who stands the scorching heat of
trial, shall receive the crown of life, which never fadeth away.
(Rev. ii. 10. 1 Pet. v. 4.) Earthly trials are the flowers of which
the heavenly garland is made. The wild flowers which grow on
the wayside of life will become an undying wreath of glory on
the head of the Saints of God. Therefore, blessed is he who
endureth trial, for when he is approved, he shall receive the
crown of life. Cp. Wisdom v. 17.
18. μηδεὶς πειραζόμενος λεγέτω] let no man, being templed,
say, Iam being templed of God ; ἀπὸ marks the immediate cause
of temptation. Cp. Matt. iv. 1, and Huther here.
St. James here anticipates and answers an objection which
might be raised on his previous declaration, that they were to
consider it ali joy, when they fell into divers temptations (v. 2).
If this is so, then, it might be rejoined, that temptation is a
good thing, and from God; or, if it is an evil thing, then God is
the author of evil. No, says the Apostle, no one ἐδ tempted of
God, for God is neither tempted nor tempts.
— ὁ γὰρ Θεὸς ἀπείραστός ἐστιν κακῶν) for God is not capable
of being tempted, as the Devil is, by evil things, whether moral,
such as pride and envy, or physical, such as pain; and being not
affected by these things in Himself, bat being perfectly and
eternally holy, and infinite in wisdom and love, and felicity, He is
not like the Tempter. He tempteth no one. Αὐτὸς, Ipse, is
emphatic. He is not tempted, and He Himself tempteth no one.
This is the sense given to the word awelpacros in the Syriac
and Arabic Versions, and by the ancient Greek Expositors, such
as Cicumenine and Theophylaci, who cite the saying of an
3 * εἶτα ἡ ἐπιθυμία σνλλα-
16 JAMES I. 14—17.
1 Hs. 18, 9. ραστός ἐστι κακῶν, πειράζει δὲ αὐτὸς οὐδένα" 15 ' ἕκαστος δὲ πειράζεται, ὑπὸ
£15182. τῆς ἰδίας ἐπιθυμίας ἐξελκόμενος καὶ δελεαζόμενος"
Rowen, ββθοῦσα τίκτει ἁμαρτίαν" ἡ δὲ ἁμαρτία ἀποτελεσθεῖσα ἀποκύει θάνατον.
| Prov. 2.6. 16 Μὴ πλανᾶσθε, ἀδελφοί pov ἀγαπητοὶ, 17' πᾶσα δόσις ἀγαθὴ καὶ πᾶν
1Cor. 4. 7. Mal. 8. 6. Rom. 1). 29.
ancient heathen writer to this effect, that τὸ θεῖον οὔτε πράγματα
ἔχει, οὔτε ἄλλοις παρέχει, the Divinity neither is troubled nor
troubles any one. Compare Ecclus. xv. 11. ‘Say not thou,
It is through the Lord that I fell away; for thou oughtest
not to do the things that He hateth; say not thou, He hath
caused me to err;” and v. 20, “ He hath commanded no man to
do wickedly, neither hath he given any man licence to sin.” And
80 Bp. Andrewes, " God is not tempted with evil, and He doth not
tempt to evil. Ascribe it not to the Father of lights, but to the
Prince of Darkness. But ascribe all good, from the smallest
spark to the greatest beam, from the least ‘good giving’ to the
best and most perfect gif? of all, to Him, the Father of Lights.”
(Bp. Andrewes, Serm. iii. p. 363. 373.) And 80 Theile and
other modern Expositors.
Some interpreters render ἀπείραστος unversed in, inexpe-
rienced in ; that is, God does not make experiments in evil things :
and this sense is consistent with grammatical usage (see Winer,
p- 175), and St. James may perhaps refer to the false tenet of
some of the heretics of the early Church, who said that it was the
duty of men to bave experimental knowledge of all evil, in order
to the attainment of perfection. See below on 1 John i. 6. But
the other sense seems best to suit the context, and there is evidently
8 connexion between the words ἀπείραστος and πειράζει; and
the fundamental sense, that of temptation, is to be preserved
throughout. On the form of the word ἀπείραστος, intentatus, or
intentabilis, see Winer, § 16. 3, p. 88; and on the structure with
the genitive, see ibid. § 30, p. 175, where he compares Soph.
Antig. 847, ἄκλαυτος φίλων : so Eurip. Hippol. 962, ἀκήρατος
κακῶν. Cp. Kiihner, Gr. Gr. § 513.
Thus St. James delivers a caution against errors which after-
wards showed themselves in the heresies of Apelles, Hermogenes,
Valentinus, Marcion, and the Manicheans, which represented
God as the author of evil, or as subject to evil, and unable to
resist and overcome it.
S. Augustine raises a question on this passage. If God
tempts no one, bow is it that he is said in Scripture to tempt
Abraham (Gen. xxii. 1)? To which he replies that St. James is
speaking of temptations arising from evil motives, with a view to
an evil end. No such temptations are from God. But God is
said to have tempted, that is, to have fried Abraham, from a
good motive and for a good end. He tried him, in love to him
and to al] men, in order that he might become the Father of the
faithful, and be an example of obedience to all ages of the world.
See also Tertullian de Orat. c. 8, who says, ‘God forbid, that we
should imagine, that He tempts any one, as {f He were ignorant
of any man’s faith, or desired to make any one fall. No; such
ignorance and malice belong not to God, but to the Devil. Abraham
was commanded to slay his son, not for his temptation, but for
the man{festation of his faith, asa pattern and proof to all, that no
ledges of love, however dear, are to be preferred to God. Christ,
when tempted by the Devil, showed sho it is that is the author of
temptation, and who it is that is our Guardian against it.’’ Cp.
Augustine, Tractat. in Joann. 43; and de Consensu Evang. ii. 30;
and By. Andrewes, Sermons, vol. v. pp. 443—447.
14. ἐξελκόμενος καὶ Serea(suevos] being drawn away from
doing good, and lured as by a bait to do evil. Cp. Philo de
Agric. p. 202, πρὸς ἡδονῆς δελεασθὲν εἵλκυσται, ed. . 888, Ε,
πρὸς ἐπιθυμίας ἐλαύνεται, ἣ dp” ἡδονῆς δελεάζεται. (Loesner.)
Cp. Aristot. Polit. v. 10, παρὰ τῆς γυναικὸς ἐξελκυσθεὶς, and
in Test. xii. Patrum. Joseph says of Potiphar’s wife, πρὸς πορνείαν
pe ἐφειλκύσατο. (Kypke.)
Concupiscence is the womb of sin, and the offspring of sin
is death. All these are evil, and none of these are from God, who
is the author of all good.
If then temptations prevail against us, St. James tells us
where to lay the blame—not on God, for He tempteth no man;
nor even on the Devil, for though he can fempt us to evil, he
cannot compel us. But every man, when he is tempted cum
effectts, 80 as to be overcome by temptation, is tempted of his own
just; drawn away by affrightments from doing good, or enticed
by allurements to do evil. The common saying holdeth most
true in temptations, ‘no man taketh harm but from Aimsel/.”
See Bp. Sanderson, i. p. 408.
No man is tempted by God; but ‘‘sibi cuique Deus fit
dira cupido.” Virgil, Ain. ix. 185.
15. τίκτει ἁμαρτίαν} bringeth forth sin. Concupiscence is here
personified, as doing the work of an unchaste woman, soliciting
(πειράζουσα; cp. Ruhnken, Tim. v. πειρῶντα, p. 210) man to
sin, and inducing him to comply with her allurements (cp. Prov.
vii. 7—23), and giving birth to sin, the offspring of their illicit
union.
St. James traces the progress of temptation, which has three
steps, “1. Suggestio, 2. delectatio, 3. consensus: suggestio est
hostis ; delectatio autem vel consensus est nostre fragilitatis.’’
Bede, who says, “ Si delectationem cordis partus sequitur pravee
actionis, nobis jam mortis reis victor hoslis abscedit.” Joseph
was tempted by Potiphar’s wife, but he did not give way to the
‘« suggestio hostis,” and gained glory from his temptation. David
was tempted, and yielded to the temptation, and became guilty
before God. Temptation may be the occasion of death, but
blessed is he who endureth it, for he shall receive a crown
o life.
— ἀποκύει θάνατον bringeth forth death. The word ἀποκύω,
or ἀποκυέω, is “propria pregnantium que foetum maturum
emittunt.” Schlewsner. See also Welstein, p. 662; and see
below, v. 18.
16. μὴ πλανᾶσθε] be not ye deceived. The formulas μὴ πλανῶ,
‘be not thou deceived,’ and μὴ πλανᾶσθε, ‘ be not ye deceived,’
are the preambles used in Scripture and by ancient Fathers, in order
to introduce cautions against, and refutations of, some
error, as here. Cp. 1 Cor. vi. 9; xv. 33. Gal. vi.7. 8. Ignat.
Ephes. 16. Phil. 3. Smyrn.6. 8. Hippol. Phil. p. 286, with
notes by the present Editor.
— πᾶσα δόσις ἀγαθή) every giving that is good, and every
gift that ie perfect, is from above, coming down from the Father
Oo lights, with whom ts no variableness, nor shadow of turning.
It would seem as if St. James designed to give more currency to
this sacred axiom, by presenting the first portion of it in the form
of an Hexameter verse, the last syligble in δόσις being lengthened
by the arsis, as Winer remarks, § 68, p. 564. Cp. note above on
Heb. xii. 183—15, for similar examples of metrical structure in
the New Testament.
Δόσις may perhaps be distinguished here from δώρημα.
Δόσις may mean donatio or giving (cp. Phil. iv. 5), δώρημα is
donum or gift; and so the Geneva Bible and Bp. Andrewes, who
has two Sermons on this text, iii. 361, and v. 311, and observes
(v. 313) that δόσις ἀγαθὴ, donatio bona, or good giving, repre-
sents rather that act of giving which bestows things of present
use for this life, whether for our souls or bodies, in our journey
to our heavenly country; but δώρημα τέλειον, or perfect gift,
designates those unalloyed and enduring treasures which are laid
up for us in Eternity. They all come from one source. Th
sre from above, and come down from the Father of Lights.
There are divers stars, and one star differeth from another in glory.
(1 Cor. xv. 41.) So there are diversities of gifts (1 Cor. xii. 4),
but God is the Author of them all.
Observe the present participle καταβαῖνον, coming down,
always descending in a stream of love. Observe also
the plural number, /ights. God is not the author of any evil,
but He is the author of all good.
The winistry of good is directly and indirectly from God ;
but evi? comes only per accidens, indirectly and mediately, for
the correction of man, who is chastened by suffering. Didymua.
God is the Father of all lights; the light of the natural
world, the sun, the moon, and stars, shining in the heavens;
the light of Reason and Conscience; the light of His Law; the
light of Prophecy, shining in a dark place; the light of the Gospel,
shining throughout the world ; the light of Apostles, Confessors,
Martyrs, Bishops, and Priests, preaching that Gospel to all nations;
the light of the Holy Ghost, shining in our hearts; the light of
the heavenly city: God is the Father of them ail. He is the
Everlasting Father of the Everlasting Son, Who is the “ Light
of the World.’”’ John ix. 5.
Father is something more than Author or Giver. All
Lights are His offspring, His children, His family.
To cite the words of two learned English Bishops: ‘ As the
Sun, who is the father of lights in the natural world, whereunto
St. James alludes, giveth light to all, and nowhere causeth dark-
ness, 80 God communicateth goodness to every thing He produceth,
so that He cannot produce any thing at all but what is good.
Let no man therefore say when he hath done evil, that it is God's
doing. God is not the cause of any evil, either in sin or punish-
ment; but He is the cause of all the good that there may be in
8 sinful action, or that may arise from the infliction of evil by
JAMES I. 18. 17
δώρημα τέλειον ἄνωθέν ἐστι, καταβαῖνον ἀπὸ τοῦ Πατρὸς τῶν φώτων, παρ᾽ ᾧ miIobai.15.
οὐκ ἔνι παραλλαγὴ ἣ τροπῆς ἀποσκίασμα. 18 " Βουληθεὶς ἀπεκύησεν ἡμᾶς 1ι,οτ, 4. 16.
Xs? an 6. , 3 4 ty ea 9 , an 2A 4 1 Pet. 1. 28.
dy ἀληθείας, εἰς τὸ εἶναι ἡμᾶς ἀπαρχήν τινα τῶν αὐτοῦ κτισμάτων. ae Ἢ ΕΥ̓
3 Jer.2 3
way of punishment. We are unthankful if we impute any good
but to Him, and we are unjust if we impute to Him any thing
but good.” Bp. Sanderson (iii. 150).
Though of man it be truly said by Job, “ he never continueth
in one stay’’ (Job xiv. 2); though the lights of Heaven have
their parallaxes ; yea, ‘the Angels of Heaven, He found not sted-
fastness in them” (Job iv. 18); yet, for God, He is subject to
none of them. He is Ego sum Qui sum (Ex. iii. 14); that is,
saith Malachi, Ego Deus, et non mufor (Mal. iii. 6). We are not
what we were awhile since, what we shall be awhile after, scarce
what we are; for every moment makes us vary. With God it is
nothing s0. ‘‘ He is that He is; He is and changeth not.” He
changes not His tenor; He says not, Before Abraham was, J
was; but, ‘‘ Before Abraham was, J am.” (John viii. 58.)
Yet are there “‘varyings and changes,’’ it cannot be denied.
We see them daily. True, bat the point is per guem, on whom
to lay them? Noton God. Seems there any recess? It is we
forsake Him, not He us. (Jer. ii. 17.) It is the ship that moves,
though they that be in it think the land goes from them, not they
from it. Seems there any variation, as that of the night? It is
umbra terre makes it, the light makes it not. Is there any
thing resembling a shadow ? A vapour rises from us, and makes the
cloud, which is as a penthouse between, and takes Him from our
sight. That vapour is our lust, there is the ayud quem. Is any
tempted? It is Ate own lust doth it; that entices him to sin;
that brings us to the shadow of death. It is not God. No more
than He can be tempted, no more can He tempt any. If
we find any change, the apud is with us, not Him: we change,
He is unchanged. ‘ Man walketh in a vain shadow.” (Ps. xxxix.
6.) His ways are the trath, He cannot deny Himself.
Every evi), the more perfectly evil it is, the more it is from
below ; it either rises from the steam of our nature corrupted ; or
yet lower, ascends as a gross smoke, from the bottomless pit, from
the prince of darkness, as full of varying and turning into all
shapes and shadows, as God is far from both, Who is uniform
and constant in all His courses. .... The “lights”? may vary,
He is invariable; they may change, He is unchangeable, constant
always, and like Himeelf.
Now our lessons from these are—
1. Are they given? Then, guid gloriarie? let us have
no boasting. Are they given, why fo the Giver? Let Him
be had in memory, He is worthy so to be had.
2. Are the “ giving " as well as the “gift,” and the “ good”
as the “ perfect,”’ of gift, both ? Then acknowledge it in both ; take
the one as a pledge, make the one as 8 step to the other.
3. Are they from somewhere else, not from ourselves?
Learn then to say, and to say with feeling, Non nobis, Domine,
guia non ἃ nobis. (Ps. cxv. 1.)
4. Are they from on high? Look not down to the ground,
then, as swine to the acorns they find lying there, and never once
up to the tree they come from. Look up; the very frame of our
body gives that way. It is nature’s check to us, to have our head
bear upward, and our heart grovel below.
5. Do they descend? Ascribe them then to purpose, not to
at chance. No table to fortune, saith the Prophet. Isa.
xv. D1.
6. Are they from the ‘ Father of lights?” (Jer. x. 12,) then
never go to the children, ἃ signis cali nolite timere: “ neither
fear nor hope for any thing from any light of them at all.””
7. Are His ‘gifts without repentance?’ (Rom. ii. 29.)
Varies He not? Whom He loves, doth “ He love to the end?”’
(John ziii. 1.) Let our service be 80 too, not wavering. O that
we changed from Him no more than He from us! Not from the
light of grace to the shadow of sin, as we do full often.
But above all, that which is ex foté substantid, that if we
find any want of any giving or gift, good or perfect, this text
gives us light, whither to look, to whom to repair for them ; to
the “Father of Lights.” And even so let us do. Ad Patrem
luminum cum primo lumine: “Let the light, every day, so soon
as we see it, put us in mind to get us to the Father of Lights.’’
Ascendat oratio, descendet miseratio, ‘let our prayer go up to
Him that His grace may come down to us,’ 80 to lighten us in
our ways and works, that we may in the end come to dwell with
Him, in the light which is φῶς ἀνέσπερον, ‘light whereof there is
no even-tide,’ the sun whereof never sets, nor knows tropic—the
only thing we miss, and wish for in our lights here, primum ef ante
omnia. Bp. Andrewes (Sermons, iii. p. 374).
Cp. Bp. Bull, Harm. Apostol. Diss. ii. ch. xv., who supposes
Vou. 11.—Parr IV.
that St. James here refers to the Pharisaic notion of the influence
of the changes of the heavenly bodies upon human actions.
God is always in the meridian. Weistein.
18. βουληθείς] by the act of His own will He brought us
forth; not by any necessity or caprice, but by the deliberate act
of His Divine Will—a proof of His freedom, power, and love.
See above on Eph. i. 11. Titus iii. 5.
Here is an Apostolic tt against two errors prevalent
among the Jews, (1) that men are what they are either by neces-
sity, as the Pharisees held, or else (2), as the Sadducees taught,
by the unaided action of their own will, independently of Divine
grace. See Maimonides in his Preface to Pirke Aboth, and
Josephus, Antiq. xiii 5.9; xviii. 1.3. Bp. Bull, Harm. Apost.
pron ii. ch. xv. Thus they disparaged the dignity of the Divine
εἰ.
— ἀπεκύησεν ἡμᾶς] He brought us forth. Aremarkable word,.
made more striking by its use in v. 15, and by the contrast there.
It is properly used, as there, of safernai conception and genera-
tion (cp. ἔγκυος, Luke ii. δ), and we are taught by its use here,.
as compared with its use there (the only two places in the New
Testament where the word occurs), that while, as to sin, the con-
ception is in the concupiscence of our appetite, which is im-
pregnated by the consent of our Will, and so brings forth sin,
and sin (ἀποκύει) gives birth to death, it is God, and God alone
Who acts in our New Birth.
With reverence be it said, in the work of our Regeneration,
He is both our Father and Mother ; and this statement well follows
the declaration of the Apostle that every good giving and every
perfect gift is from above, coming down from the Father of
Lights. He is a Father, the Father of lights, and He is like a
Mother also, and gives birth to us by the word of truth.
Compare the use of the mafernal word ὠδίνω, parturio, used
by 80. Paul in one of his tenderest expressions of affectionate
yearning for his spiritual children. Gal. iv. 19.
By this word dwexénoey, He brought us forth, St. James
declares God’s maternal love for our souls. ‘‘Can a woman
forget her sucking child, that she should not have compassion on
the son of her womb? yen, they may forget, yet will I not forget
1866." (Isa. xlix. 15.) ‘(When my father and my mother
forsake me, the Lord taketh me up.” Ps. xxvii. 12.
“ Deus nobis Ipse Patris et Matris loco est.” Bengel.
— λόγῳ dAnOelas] by the word of truth. So St. Peter de-
clares (1 Pet. i. 23), that we have been born again, not of corrupti-
ble seed, but incorruptible, by the Word of the Living God.
Some ancient Expositors interpret the Word here as signify-
ing the Eternal Word, Who, for our sakes, became Incarnate,
and by being Incarnate gave “to those who receive Him, power
to become sons of God,” who are born, not of b/ood, nor of the
will of the flesh, but of God (John i. 13), and through whom we
cry, ‘‘ Abba, Father" (Rom. viii. 15. Gal. iii. 26), and become
“ὁ partakers of the Divine nature.”’ (2 Pet. i. ine
This is the sense assigned to this passage by 9. Athanasius
(contra Arianos ifi. δ 61, p. 483), who thus speaks, “ Whatsoever
the Father determines to create, He makes and creates by Him
(the Worp), as the Apostle (St. James) says, By His sill He
brought us forth by the Word. Therefore the Will of the Father,
which concerns those who are born again, or which concerns those
things that are made by any other way, is in the Word, in whom
He makes and regenerates what He thinks fit.” So S.
Serm. ii. ad Fratres, in Ps. xxiv. 6, and Serm. xvi. in Cantica,
and Cicumenius and Theophylact bere.
This sense of the word Adyos, signifying a Divine person,
was already familiar to the readers of St. James, from their para.
phrases of the Old Testament, and from the writings of such
authors as Philo (see above on John i. 1); and accordingly it is
found in those portions of the New Testament which are addressed,
as this Epistle is, to Jewish Christians. See above on Heb. iv. 12.
Bp. Pearson says (p. 219), ‘this use of the term Word was
JSamiliar to the Jews, and this was the reason that St. John de-
livered to them so great a mystery in so few words,” as he has
done at the beginning of his Gospel; and the same remark is
applicable to the language of St. James. See also Bp. Bull,
Defensio Fidei Nicens, book i. chap. i. § 17—-19, and his
Harmon. Apost. Diss. ii. ch. xv., where he declares the meaning
of St. James to be that our Christian proceed from ‘the
good pleasure of God through Christ, and from the regeneration
which the Holy Spirit works in us through the Gospel.” And
cp. Westcott, Introd. to the Gospels, pp. }36—141.
This sense, as will be seen, gives force to the Spee nreress
Θεοῦ οὐ κατεργάζεται.
JAMES I. 19---21.
19 "Nore, ἀδελφοί μον ἀγαπητοὶ, ἔστω πᾶς ἄνθρωπος ταχὺς εἰς τὸ ἀκοῦσαι,
βραδὺς εἰς τὸ λαλῆσαι, βραδὺς εἰς ὀργήν 9 " ὀργὴ γὰρ ἀνδρὸς δικαιοσύνην
AP Διὸ ἀποθέ a δυπαρί. i περισσείαν κακίας ἐν πρᾳὕτητ
ιὸ ἀποθέμενοι πᾶσαν ῥυπαρίαν καὶ περισσείαν κακίας ρᾳὕτητι
ig . ν , Ν LA a ny LY ea
δέξασθε τὸν ἔμφντον λόγον τὸν δυνάμενον σῶσαι Tas ψυχὰς ὑμῶν.
who appears to use the term λόγος in a (wofold sense, and to
pass by a natural transition from the incarnate Word to the spoken
Word; from Christ Incarnate to Christ preached; as does St.
Paul, Heb. iv. 12, where see note; and on Eph. νυ. 26, and
Titus i.3. And St. Paul unites the two senses of Λόγος when he
says that in preaching the Word of God again to the Galatians
he is . travail with them, till Christ be formed in them. (Gal.
iv. 19.
Our Lord Himself seems to make a transition of this kind,
when some were blessing His holy Mother, who had conceived in
her womb Him Who is the Eternal Word. ‘‘ Blessed rather are
they who hear the Word of God and keep it” (Matt. xii. 50. Luke
xi. 27), a speech to which St. James seems to allude. (See v. 25.)
“‘Adoro Scripturae plenitudinem,” I adore the fulness of
Scripture, said an ancient Father (Tertullian c. Eermog. c. 22);
and it seems to be inconsistent with sound and enlightened Criti-
cism to restrain that fulness, by limiting the terms employed by
the Holy Ghost, to one sense exclusively, instead of conceding to
them that freedom and richness of meaning which is their peculiar
characteristic. See above, note on Rom. xii. 19.
‘We may rather suppose, that as our Lord said many things
to His disciples in His teaching which could not be understood by
them at the time when they were spoken, but afterwards became
clear (see above, the Review, &c. at the end of John vi. p. 302) ;
so the Holy Ghost, writing by St. James and other Apostles,
used expressions of a prophetical kind, which were not altogether
perspicuous to those who first read their Epistles, but afterward
were more fully explained. They, whom St. James addressed, being
born again by adoption, and created anew in Christ Jesus, the
Eternal Word (Eph. ii. 10), might well be said to be designed by
God to be a first-fruit of His creatures, for they were new
creatures in Christ (Gal. vi. 15. 2 Cor. v. 17), Who is the
Jiret-begotien of every creature (Col. i. 15), the beginning of the
creation of God (Rev. iii. 14), by whom all things were created
(Col. i. 16). By virtue of His Incarnation, and of their Incorpora-
tion and Filiation in Him, who is the First-born among many bre-
thren (Rom. viii. 29), they were made the first-fruife of Creation,
being advanced to a high pre-eminence and primacy, beyond that
which was given to Adam before the Fall (Gen. i. 28), and even
above the Angels themselves ; cp. Heb. i. 5—13; ii. 5. 7—16.
This secondary and higher sense of the word AOTO2 is illus-
trated by the theological statements of early Christian writers on
this subject. With St. James they affirmed, that God is the
Father of all, the πηγὴ or Fountain of all. The Logos or Word
is ἐνδιάθετος and συναΐδιος, coeternally existing with Him, and
eternally coming forth by His Will, as xpodopixds, or produced
from Him, and as προπηδῶν κατ᾽ ἐνέργειαν and κατὰ ovyxard-
βασιν, and sent forth in His προέλευσις or going forth, to create
the World and to become Incarnate, and so being πρωτότοκος or
Sarat-born of all things.
Thus Irenaeus says (ii. 25. 3), “Thou, O man, art not
uncreated, nor wert thou always coexistent with God, like His
own Word, but thou art gradually learning from the Word the
dispensations of God who made thee.”” See also Clemens Alex-
andrin. Protrepticon, p. 68, ‘The Word who at first gave us
life has manifested Himself as our Instructor, and has taught us
to live well; that as God, He might give us eternal life.”
Tertullian, in a passage which illustrates the word ἀπεκύησεν,
says, ‘‘ Christus primogenitus et unigenitus Dei propria de vuled
cordia Ipsius”’ (0. Praxean. c. 7), and so S. Athanasius (orat. c.
Arianos, v. § 24), speaks of the Logos as coming forth from the
Father, from His heart, and begotten of His womb.
Novatian (de Trin. 31) says, ‘There is one God, without
any origin, from whom the Word, the Son, was born. He, born
of the Father, dwells ever in the Father.”
And Theophilus of Antioch says (δ 10), “ God, having His
Own Word indwelling in His own bowels (σπλάγχνοις), begat
Him, having breathed Him forth before all things, and through
Him He hath made all things; and He is called the Beginning,
because He is the Principle and Lord of all things which were
created through Him.” See also § 22, and Bp. Bull, Defensio
Fidei Nicsense, book ii. ch. vi., aud book iii. ch. v., and ch. vii.,
on the language of the Fathers, describing the Word as “ insitum
et inclusum visceribus Dei;’’ he well observes (book iii. ch. ii.),
that the Son of God, born from Eéernity, is said by the Fathers
ta have certain other births in fime. He was born into the world
when He came forth to create the world. He was born again in
a wonderfal manner, when He descended into the womb of the
Virgin, and united Himself to His creature. He is daily born
in the hearts of those who embrace Him by faith and love.
S. Hippolytus, in his recently recovered treatise (Philos. p.
334), thas speaks,—The one Supreme God generates the Word in
His own mind. The Word was in the Father, bearing the Will
of the Father Who begat Him ; and when the Father commanded
that the World should be created, the Word was executing what
was pleasing to the Father.
The Word alone is of God, of God Himself; wherefore He
is God. The Word of God regulates all things, the First-born of
the Father. Christ is God over all, Who commanded us to
wash away sin from man; regenerating the old man, and
having called man His image from the beginning; and if thou
hearkenest to His holy commandment, and imitatest in
Him who is good, thou wilt be like Him, being honoured by
Him, for God has a longing for thee, having divinized thee also
for His glory.
See the present Editor's S. Hippolytus, pp. 278—302, where
some otber ancient authorities on this subject are collected.
The Eternal Generation of the Divine Logos or WORD, and
His subsequent Incarnation in time, and our filial adoption in
Him before the foundation of the world, were acts of the Divine
Volition, and were effected with the co-operation and instru-
mentality of the Divine Himeelf, and it may well be
supposed that the Holy Spirit, in writing this Epistle, had these
transcendental mysteries of Christian Theology in His mind when
He said by St. James, that ‘by His Will He brought us forth
by the Word of Truth, that we might be a kind of first-fruit
of His Creatares.”
This higher sense of λόγος includes also the lower one, God
brought us forth by the Word of Truth, preached to the World.
See further below on v. 21, and on 1 Pet. i. 23—25.
— εἰς τὸ εἶναι ἡμᾶς ἀπαρχήν] that we should bea kind of
Sirst-fruit (“‘quasdam quasi primitias’’) of His creatures. The
whole Creation Ῥαρκει in the blessings of Redemption, and
waits with hope for a more glorious state thereby ; see on Rom.
viii. 19—22, which is the best exposition of this passage. But
man, redeemed by Christ, who bas taken human nature, and has
restored to us the free use of all the creatures (see on 1 Cor. iii.
22, 23), and has united our nature to God, and raised it from the
grave, and carried it to God’s right hand, is the firsl-/ruits of the
glorious harvest. Man in Christ is the wave sheaf of the harvest.
See 1 Cor. xv. 20—23.
Some Expositors limit ἀπαρχὴ to the earliest Christian
converts ; but this seems too narrow a view.
19. Sore] wherefore, my beloved brethren, let every man be
swift to hear. Since we are born again by the Word of God
revealed to us, and dwelling in us, let us be swift to hear it.
Instead of ὥστε B, C have tore, ye know, or know ye, and
A has ἴστε δὲ, for ἔστω. B, C have ἔστω δέ. This variety is
very worthy of notice. Yore, ye know, may seem to be preferable
in one respect, on internal grounds, because St. James is dealing
with persons who boasted much of their knowledge (see on i. 3;
iv. 4. 17) ; and he is endeavouring to convince them that knowledge
without practice is vain. “If ye know these things, happy are ye
if ye do them.” (John xifi. 17. See below, v. 22.)
Ἴστε is received by Lachmann and Alford, and was adopted
by Tischendorf in his earlier editions, but in his last edition he has
Gore, and this reading is sanctioned by G, H, and by the great
body of the cursive MSS., and by the Syriac, Athiopic, and
Arabic Versions, and by Theophyl., Gicumen., and the Catena,
and there seems to be a strong objection to ἴστε introduced at
the beginning of the sentence, without any adjanct specifying
what is the thing known. The only other instance where this
word occurs thus placed in N. T. A Heb. xii. 17, where it is
followed by ὅτι, and in Eph. v. ὅ it is preceded by τοῦτο γάρ.
On the whole, therefore, it seems better to retain the received
reading. On this use of ὥστε, wherefore, see 1 Pet. iv. 19, and
Winer, § 41, p. 269.
20. ὀργὴ γάρ] for the wrath of man worketh not the righte-
ousness of God, produceth not that fruit of righteousness (Heb.
xii. 11) which cometh forth from God, and is pleasing in His sight.
31. διὸ ἀποθέμενοι] wherefore, having put away all filthiness,
JAMES I. 22—24.
19
2 4 , Q Ν , Α x 3 \ , » ε ,
Γίνεσθε δὲ ποιηταὶ λόγον, καὶ μὴ ἀκροαταὶ μόνον, παραλογιζόμενοι ἑαντούς. Matt. 7,1.
38 τοτι εἴ τις ἀκροατὴς λόγου ἐστὶ καὶ οὐ ποιητὴς, οὗτος ἔοικεν ἀνδρὶ κατα-
νοοῦντι τὸ πρόσωπον τῆς γενέσεως αὐτοῦ ἐν ἐσόπτρῳ" 3 κατενόησε γὰρ ἑαντὸν
11. 28.
Rom. 2. 18.
1 Jobn 3. 7.
r Luke 6. 46.
καὶ ἀπελήλυθε, καὶ εὐθέως ἐπελάθετο ὁποῖος ἦν.
and superabundance of malice, which are like rank weeds in a
foul soil, which cumber the ground, and render it unfit to receive
the seed sown, and must therefore be first purged away ; or, like
wild branches of unpruned trees, which must be cut away before the
graft is inserted, receive ye with meekness τὸν ἔμφυτον λόγον.
The meaning of this expression (τὸν ἔμφυτον λόγον) has
been the subject of much controversy.
“Euovros is properly innate, τὸ ἐν φύσει (Hesych.). Xenophon
asks (Mem. iii. 7. 5), “ Are not modesty and fear ἔμφυτα in
men?” and κακία is described as ἔμφυτος in evil men, in Wisdom
xii. 10, and ἔμφυτος was a term used in the ancient schools of
Philosophy to describe whatever was, or became a part of the
natural constitution of man; see Welstein, p. 663; and St. Paul
uses the word σύμφντος to signify connate, i.e. with Christ. See
above on Rom. vi. 5.
This is the sense given to ἔμφυτον here in the Syriac Version,
and so the word seems to be used by δέ. Barnabas (Epist. 9),
where he says, older ὁ τὴν ἔμφυτον δωρεὰν τῆς διδαχῆς αὐτοῦ
θέμενος ἐν ἡμῖν, and in cap. 1, “natwralem gratiam accepistis,’’ and
80 Ignat. ad Ephes. 1, ὃ κέκτησθε φύσει δικαίᾳ, κατὰ πίστιν καὶ
ἀγάπην ἐν ᾿Ιησοῦ χριστῷ.
We are here exhorted by St. James to put away all filthiness
and malice, because they will choke the growth of the heavenly
seed of the Word in our hearts ; and we are admonished to receive
with meekness the innate Word,—that Word which has been
born in our nature. In the highest sense, a sense which may
reasonably be supposed to have been in the mind of the Apostle,
that Word is Christ. Let us receive Him with meekness, because
to all who receive Him, He giveth power to become sons of God
(John i. 12), and St. Paul’s exhortation is, “as ye have received
Christ, 80 walk ye in Him” (Col. ii. 16), “be ye holy, as He is
holy :” see 2 Cor. vi. 18; vii. 1; cp. 1 Pet. i. 15, 16. 1 Johniii. 3.
Here, with reverence be it said, is the solution of the
difficulty which otherwise would perplex us in interpreting this
passage. For, if the λόγος here mentioned is only the written or
spoken word, or Gospel preached, it can hardly be said to be
innate in us, nor even if we adopt the other rendering, some-
times given to ἔμφυτος, and say that it here signifies engrafted,
or implanted, or sown, can it be explained how we are to receive
what is already inserted in ue; or what is already sown in
another soil.
By not confining the sense of λόγος to the word spoken,
but by ing and elevating its signification, and by applying
it to Christ, the difficalty is removed.
For while it is true that Christ by His Incarnation is
perly said to be ἔμφυτος, innafe, born in us, and to be indeed
Emmanuel, God with us, God manifest in our flesh, God dwelling
for ever in the nature of us all; or, if we adopt the other sense of
ἔμφυτος, while it is true, that Christ ia indeed grafted in us as
our Netser or Branch (see on Matt. ii. 23), yet will not this
avail for our Salvation, unless we receive Him by faith. We
must be planted in Him, and He in us by Baptism (Gal. iii. 27),
we must dwel! in Him and He in us, by actual and habitual
Communion with Him in the Holy Eucharist, we must abide and
bring forth frait in Him, by fervent love and hearty obedience.
Christ, Who is the Branch (Zech. vi. 12), is engrafted on the
stock of our Natare; but 8 scion on a tree will not grow
unless it is received and take root in the stock ; so His Incarna-
tion will profit us nothing, unless we receive Him into our hearts,
and drink in the sap of His grace, and transfuse the life-blood of
our wills into Him, and grow and coalesce with Him, and bring
forth fruit in Him.
Compare the remarks of A Lepide here, who observes that
in a primary sense, this precept is to be interpreted of reception
of Christ the Incarnate Word, but may be adapted also to the
reception of the Inspired Word of God. See also By. Andrewes
(i. 16), who says that we must apprehend Christ, that is, with
St. James, we must lay hold of, or receive insifum Verbum, the
word which is daily into us. For ‘the Word” He is,
and in the Word He is received by us.
Com also the note above on Acts xx. 32, “I commend
to God, and to the Worp of His grace, which (Word) is
adie to build you up, and to give you an inheritance among those
who are sanctified.” The expressions there, τῷ λόγῳ τῷ δυ-
γαμένῳ x.7.A., are very similar to these words here, τὸν λόγον τὸν
δυνάμενον σῶσαι, see also note above on συ. 19, and on Heb.
iv. 18, and below on 1 Pet. i. 283—25.
In all these passages, the sense doubtless includes the word
written or preached, but may not be limited and restricted to it,
without violence to the context, and loss of its meaning; and
ought to be extended to the Incarnate Word: see on v. 18.
St. James here,—as the other Apostles do (see Heb. iv.
12, 13),—takes advantage of the double sense of the word Λόγος,
and passes by a natural transition from the one sense to the other.
22. γίνεσθε δὲ ποιηταὶ λόγου] but become ye doers of the
word, and not hearers only ; for, says St. Paul, Rom. ii. 13, “ not
the hearers of the law are just before God, but the doers of it
shall be justified.” Cp. below, iv. 17, where St. James says, that
“(0 him who knoweth to do good, and doeth it not, there is sin,”
and thus the two Apostles unite in censuring the notion prevalent
among many of the Jews, who relied on their descent from Abra-
ham (Matt. iii. 8, 9), and imagined that the knowledge of the
law, apart from the practice of it, would secure their acceptance
with God, and procure them the rewards of heaven; see further
above, Rom. ii. 27—29. This was jally the case with the
zealote of that age ; see Josephus, B. J. vii. 30, and above, Intro-
duction, p. 2.
On this text see the sermon of Bp. Andrewes, v. p. 195.
“ As 8. Augustine saith, accedat ad verbum, unto the word that
we hear let there be joined the element of the work, that is, some
real elemental deed ; ef sic fit magnum sacramentum pietalis,
and so shall you have ‘the great mystery,’ or sacrament ‘of
godliness.’ For indeed godliness is as a sacrament ; hath not only
the mystery to be known, but the exercise to be done; not the
word to be heard, but the work also to be performed. Which
very sacrament of godliness is the manifesting of the word in the
flesh ; which itself is livelily expressed by us when we are doers
of the word; as it is well gathered out of our Saviour Christ’s
pci to them which interrupted Him in His sermon and told
im ‘ His mother was without.’ ‘Who is my mother?’ saith
He (Matt. xii. 50). These here that hear and do My word are
My mother, they ‘travail’ of Me till Iam fashioned in them
(Gal. iv. 19). Hearing they receive the immortal seed of the
word (1 Pet. i, 28); by s firm purpose of doing they conceive;
by a longing desire they quicken, by an earnest endeavour they
travail with it ; and when the work is wrought, verbum caro factum
est, they have incarnate the word (John i. 14). Therefore to the
woman’s acclamation, ‘ Blessed be the womb that bare Thee’
(Luke xi. 27), True, saith Christ, but that blessing can extend
only to one and no more. I will tell you how you may be blessed
too; blessed are they that so incarnate the written word by doing
it, as the blessed Virgin gave flesh to the eternal Word by bearing
it.” See also By. Sanderson, iii. p. 360.
23, 94. ὅτι ef tis] for if. a man be a hearer of the word, and
not a doer, he is like a man who considers his natural face in a
glass (or mirror): for he considered himself, and is gone
(perfect tense, and he remains absent), and siraightway he forgat
what manner of man he was, as reflected in the glass.
On the use of the aorists here, see above, v. 11, and Winer,
p. 249, and on the word ἔσοπτρον, a mirror, see above,’on | Cor.
xiii. 12. The perfect ἀπελήλυθεν is introduced between the two
aorists to denote that the absence is continual.
The Apostle has been insisting on the duty of hearing
(v. 19), and now he guards against the notion that it is enough
to hear. Hearing is n 3; but it is not enough. To hear
and not to do, is self-deceit. He who hears the Word is like a
man who considers his natural face in a mirror. For the Word
of God is the mirror of the soul. It shows us to ourselves as we
are. Especially does it show our πρόσωπον γενέσεως, our natural
face; our faciem nativifatis (Vulg.), our condition by nature.
It, and it alone, reveals to us what we are by nature in the first
Adam, and what we become by grace in the Second Adam. Cp.
Augustine in Ps. 118, vol. iv. p. 1834.
So far he does well. But the Word of God is something
more than 8 mirror to be looked into, it is a perfect Law (v. 25)
to be obeyed. And whosoever hears it and does not obey it,
treats it only as a mirror, and looks at himeelf in it; and goes
forth from hearing the Scripture or the Sermon in the Church,
and mingles with the world; or passes from reading the Bible to
other books and to other pursuits; and forgets what manner of
man he is ; how frail and sinful in God's sight; he forgets his
need of repentance, and of pardon, and of grace ; and the warnings
of Death and Judgment that he has heard in the Sermon, or
read in the Bible, and the promises of heavenly glory, and the
threats of future punishment, pass away from his mind and dis-
appear from his memory, like ae reflexions from a glass.
᾿ 2
20
82 Cor. δ, 18.
ch. 2. 12.
John 13. 17.
ριος ἐν TH ποιήσει αὐτοῦ ἔσται.
Matt. 15. 11, 18.
u Isa. 1. 16, 17.
& 16. 19.
2 Chron. 19. 7.
Prov. 24. 28.
& 28. 21.
Ecclus. 42.1. Matt. 22. 16.
JAMES I. 25—27. II. 1.
%*°Q δὲ παρακύψας εἰς νόμον τέλειον τὸν τῆς ἐλευθερίας, καὶ παραμείνας,
οὗτος οὐκ ἀκροατὴς ἐπιλησμονῆς γενόμενος, ἀλλὰ ποιητὴς ἔργον, οὗτος μακά-
38 Εἴ τις δοκεῖ θρῆσκος εἶναι, μὴ χαλιναγωγῶν γλῶσσαν αὐτοῦ, ἀλλὰ
ἀπατῶν καρδίαν αὐτοῦ, τούτον μάταιος ἡ θρησκεία. " Θρησκεία καθαρὰ καὶ
ἀμίαντος παρὰ Θεῷ καὶ Πατρὶ αὕτη ἐστὶν, ἐπισκέπτεσθαι ὀρφανοὺς καὶ χήρας
ἐν τῇ θλίψει αὐτῶν, ἄσπιλον ἑαντὸν τηρεῖν ἀπὸ τοῦ κόσμον.
IL. 1 "᾿Αδελφοί μου, μὴ ἐν προσωποληψίαις ἔχετε τὴν πίστιν τοῦ Κυρίον
25. ὁ δὲ παρακύψας] Sut he who turneth aside from all earthly
contemplations, and bends his eyes dotonward and rivets them on
the Word of God,— not considered merely as a mirror wherein he
is reflected,—but knows it to be the rule of his life, and the
perfect law, the law of liberty, and who abideth therein, and
doth not become a forge(ful hearer, but a doer of the work, he
shall be blessed in his doing. On this meaning of the word
παρακύψας see 1 Pet. i. 12, and Weéstein i. p. 823, and the use of
the word ἐγκύπτειν, applied to studying the Scriptures, by S.
Clement, i. 40, and i. 53, and by S. Polycarp, Phil. 3. The
sense of παρὰ in + s is explained by παρὰ in παραμείνας.
It indicates also that the Law of God is a fixed object; like a
book or chart, which lies before his eyes, and below them, and on
which he rivets them. “Ὁ Lord, how 1 love Thy law! all the
day tong is my study in it.”’ Ps. cxix.97. Cp. Ps.i.2. Josh. i. 8.
— νόμον τέλειον τὸν τῆς ἐλευθερία: the perfect law—that of
liberty. Christ has redeemed us by His blood from the slavery
of sin and Satan into the glorious Liberty of the Sons of God.
See on Gal. v. 1—13. Rom. viii.21. He has redeemed us from
the curse of the Law (Gal. iii. 13), and purchased us to Himself
_ {1 Cor. vi. 20; vii. 23), and has thus made us free (John viii. 34),
and has conveyed to us these blessings effected by the operation
of the Holy Ghost, which is therefore called God’s free Spirit
(Ps. li. 12. 2 Cor. iii. 17) ; and has revealed to us these things in
the preaching of the Gospel, which is the perfect Law of Liberty,
the Law of emancipation from evil, and of obedience to God,
whose service is perfect freedom, and has bound us to obey the
Law of Love, and to serve one another thereby (Gal. v. 13) as
servants of God (I Pet. ii. 16). So that while we are all free by
faith, we must all serve by love. And let him take heed to obey
this law of liberty, for by it he will be judged (ii. 12). See below
on 1 Pet. ii. 16, and Theophylact here, and Bp. Sanderson,
Serm. iii. 276.
He who binds himself to study and to observe this Law, and
does not become a hearer of forgetfulness, that is, a hearer who
is not characterized by obeying, but by forgetting what he hears
{on this use of the Genitive, see b » ti. 6, and above on
1 Thess. ii. 18, and on Matt. xxi 11. Luke xviii. 6. Acts ix. 12),
but a doer of the work, is blessed in Ais doing. There seems to
be a reference to our Lord’s own speech, Matt. xii. 46 -- 48.
Luke xi. 27, 28, and cp. the close of the Sermon on the Mount,
vii. 24—27.
26. ef τις δοκεῖ θρῆσκος εἶναι] if any one deemeth himself to
be religious, or devout; or “ would be holden”’ for such, as Bp.
Andrewes renders it (iii. 216). On this sense of δοκεῖ, putat se
(Vulg.), see Mark x. 42. Luke xxii. 24. 1 Cor. x. 12. Winer,
§ 65, Art. 7, p. 540.
θρῆσκος is applied specially to external acts of religious
worship, and public exercises of devotion (see Acts xxvi. 5.
Col. ii. 18), and is, therefore, explained by εὐσεβὴς, and even by
δεισιδαίμων, by Hesychius. See Dean Trench, Synonyms N. T.
xlviii., and below, note on νυ. 27.
— μὴ χαλιναγωγῶν} not bridling his tongue; a moral duty
of primary necessity in God’s sight, without which all professions
of piety and devotion are odious to Him. On this text see Bp.
Butler, Sermon iv., and Dr. Barrow, Serm. xiii., vol. i. p. 283.
On the metaphor cp. Ps. xxzi. 1, and Philo ap. Loesner,
p- oa θεῖον, iii. 2, 8.
. θρησκεία καθαρά] worship that is pure and
before God (whatever i may seem in the sight of men)... is
this, To visit the fatherless and widows in their affliction;
ἐπισκέπτεσθαι, to visit, is the word specially applied to visiting
the sick and needy. See Matt. xxv. 36. 43.
St. James uses the word θρησκεία, repeated from θρῆσκος in
v. 26, to show that no external acts of worship are of any avail
without Charity, and that and charity itself are the de-
votion and the worship which God most loves. See Matt. ix. 13;
xii. 7, and on Luke xvii. 15. Compare Isa. lviii. 6, 7, “Is not
this the fast that I have chosen,—to deal thy bread fo the
Bungry 7"
This declaration of the Apostle may suggest guidance to
Christian Pastors, for such a regulation of the frequency of the
public services of religion in their Parishes, conformably with the
Laws of the Church, as will leave sufficient and ample time for
the visitation of the sick and needy in their flocks. Compare the
p t below, v. 14, and the words of δ. Polycarp there cited.
y the words παρὰ τῷ Θεῷ, before Gud, St. James intimates,
that, however fair may be the appearance of devotion separate
from Charity, in the sight of men, it is unclean in the eyes of
God ; and he designates God here as the Father, because God is
God of the widow, and Father of the fatheriese, Ps. lxviii. 5;
calvi. 9.
The exhortation of St. James concerning widows and orphans
was rendered specially appropriate by the circumstances of the
Jewish Christians at this time. See Acts ii. 44; vi. 1.
— καθαρὰ -- ἁμίαντο---- ἄσπιλον pure—undefiled—unspotted.
St. James, by using these words, studiously indicates the duty of
the true θρησκεία or worship, as distingnished, in its purity and
holiness, from that of those who relied on external acts of puri
cation in ceremonial washings and cleansings, as the Jews di
(Mark vii. 4. 8. Heb. ix. 10), who made long prayers, and de-
voured widows’ houses (Matt. xxiii. 25, 26), and laid much stress
on other ritual observances in the eyes of men, and cared little
for the holiness of heart in the sight of God, and whose lives
were fair externally like whited sepulchres, but within were full of
uncleanness (Matt. xxiii. 27).
— ἄσπιλον ἑαυτὸν τηρεῖν] to keep himeeif unspotted. There is
no καὶ prefixed to this clause. St. James loves asyndeta. See v. 6.
Cleanse your hands, ye sinners, purify your hearts, ye double-
minded (iv. 8). See Theophylact here.
He also here delivers a protest against that hypocritical re-
ligion of formal and speculative professions of knowledge, which
characterized some of those to whom he is writing, and who are
thus described by one of the Apostolic Fathers: ‘‘ They have no
care for the widow, nor for the orphan, nor for the afflicted, nor
for the hungry and thirsty.”” Ignatius, ad Smyrn. 6.
Cu. 11. 1. ᾿Αδελφοί pov] My brethren. He begins with a
memento of brotherhood, in order to correct their infractions of
its laws.
On these verses, 1—10, see 8. Augustine's Epistle to 8.
Jerome, Ep. elxvii., vol. v. p. 890.
— μὴ ἐν προσωποληψίαι:) hold not ye the faith of our Lord
Jesus Christ of glory, in respectings of persons. Ye, who boast
of your faitk,—hold not the faith of Christ, the faith delivered by
Him, and of which he is the object, Who took the nature of us
all, and Who, although He is the Lord of glory, vouchsafed to
become poor for your hatte ae cTiphng there ᾿ neither rich
nor » and Who will ju without respect: of persons, and
Whe bes made you all brethren in Himself, and Who will reward
with heavenly glory works of love done to the least of His -
brethren in love to Him (Matt. xxv. 40),—hold not ye that
Jaith in respectings of ns, 80 as to distinguish one ᾿
and fellow-member of Christ, from another, in spiritual matters,
in His sight; and thus to contravene the primary principles of
communion and fellowship in the body of Christ.
Be not ye guilty of such inconsistency as this. Mark the
contrast between faith and 4 Of persons ; similar to that in
Rom. i. 18, “holding the truck in unrighteousness ;’’ and so
8. Polycarp (Phil. 6), ‘‘ bearing the name of the Lord in
Aypocrisy.””
This partiality, of which St. James speaks, is similar to that
censured by St. Paul (] Cor. xi. 21) in regard to personal distinc-
tions in spiritual matters. We are commanded to render hozour
to those to whom honour is due. (Rom. xiii. 7.) Differences are
fitly made between man and man in regard to social order and
degree, but not in spiritual respects, such as the administration of
the Lord’s Supper, of which St. Paul is speaking, and in Christian
assemblies for public worship, to which St. James refers. Such
differences are differences between brother and brother in the
very condition of Christian brotherhood. See Bp. Sanderson's
remarks, i. 78, and compare those of S. Augustine, Epist. 167
JAMES II. 2—6.
21
ἡμῶν ᾿Ιησοῦ Χριστοῦ τῆς δόξης. 7 ᾿Εὰν yap εἰσέλθῃ εἰς τὴν συναγωγὴν ὑμῶν
ἀνὴρ χρυσοδακτύλιος ἐν ἐσθῆτι λαμπρᾷ, εἰσέλθῃ δὲ καὶ πτωχὸς ἐν ῥυπαρᾷ
ἐσθῆτι, ὃ καὶ ἐπιβλέψητε ἐπὶ τὸν φοροῦντα τὴν ἐσθῆτα τὴν λαμπρὰν, καὶ εἴπητε
αὐτῷ, Σὺ κάθου ὧδε καλῶς, καὶ τῷ πτωχῷ εἴπητε, Σὺ στῆθι ἐκεῖ, ἢ κάθου ὧδε
ὑπὸ τὸ ὑποπόδιόν μου, --- καὶ οὐ διεκρίθητε ἐν ἑαντοῖς, καὶ ἐγένεσθε κριταὶ
διαλογισμῶν πονηρῶν ;
δ»ῬΑκούσατε, ἀδελφοί μον ἀγαπητοί: οὐχ 6 Θεὸς ἐξελέξατο τοὺς πτωχοὺς
τῷ κόσμῳ, πλουσίους ἐν πίστει, καὶ κληρονόμους τῆς βασιλείας, ἧς ἐπηγ-
b Luke 6. 20.
& 12. 21.
John 7. 48.
1 Cor. 1. 26, δε.
1 Tim. 6. 18, 19.
γείλατο τοῖς ἀγαπῶσιν αὐτόν; 5 " ὑμεῖς δὲ ἠτιμάσατε τὸν πτωχόν. Οὐχὶ οἱ Heise
(cited by Bede and Lapide), censuring the preferment of per-
sonal friends and relatives, as such, to ecclesiastical dignities.
Observe, τῆς δόξης, of glory, placed emphatically at the
end of the sentence; and so translated by the Vulyate, Arabic,
and Athiopie Versions. The words τοῦ Κυρίου may be so ex-
tended as to apply to τῆς δόξης, the Lord Jesus Christ of Glory.
This separation of the genitive, τῆς δόξης, from the word on
which it depends, Κυρίου, need not create any difficulty ; bat it
adds force to the sentence. The words, ‘ of Glory,’ are purposely
reserved for the end, for the sake of the argument which they
contain ; and they follow Κυρίου, as ὀργῆς follows τέκνα in Eph.
ii. 3. Cp. the collocation of the words in Phil. ii. 10. 2 Pet. iii.
2; and Wiesinger here; and Winer, p. 172; and Acts vii. 2,
5 Θεὸς δόξης, the God of Glory.
Contemplate the Lord of Glory (1 Cor. ii. 8), who humbled
Himself, and took the poor man’s nature, and joined all in Him-
self, and promises glory to humility. (Luke xiv. 11. Jamesiv. 10.)
This consideration is the groundwork of the Apostle’s argu-
ment and exhortation. This is the glory which Christ Himself
offers to you,—not the vain glory of this world, which ye seek
by preferring the rich to the poor, and by having men’s persons
in admiration for the sake of advantage to yourselves. (Jude 16.)
2. cis τὴν συναγωγὴν ὑμῶν] into your place of assembly ; the
assembly of you who are all Grethren, and which is held for the
purpose of manifesting your brotherhood in Christ. St. James uses
the word συναγωγὴ, synagogue, to show that he is speaking of 8
place of assembly which was to them Christians, what the Jewish
synagogue was to the Jews, 8 place for religious worship. Cp.
Huther, p. 92. This word is very appropriate here, as showing
to the Jewish and Jewish-Christian readers of this Epistle, that
the Christian religion is not contrary to the Mosaic Law, and
that the worship of the Church is the legitimate expansion of that
of the Synagogue. Compare the word ἐπισυναγωγὴ (Heb. x. 25),
applied to the assembling together of Christians for religious
exercises. There weresynayogues of various nations at Jerusalem
(see Acta vi. 9), and at the time when this Epistle was written,
the Christians had not wholly severed themselves, as a distinct reli-
gious body, from the Jews. The Christians, in a spirit of charity
and wisdom, did all in their power to retain unbroken the unity and
the continuity of the Church of God—the Church of Abraham,
Moses, and the Prophets. Evidence of this desire is seen in the
conduct of St. Paul always resorting to, and preaching in, the
synagogue of the great cities which he visited; and in his lan-
to the Jews at Jerusalem (Acts xxii. 5); and in this ex-
pression of St. James applying the word synagogue to a Christian
Church. The Christian places of worship at Jerusalem were
“ synagogues of Christians.’’ The word from
the mouth of Jews into that of Christians. See Swuicer, in o.
means religious meetings of Christians in Ignatius, ad
Polyc. 4.
"ome Expositors suppose that cvyayey here means a civil
assembly ; but in civi/ assemblies personal distinctions are fit and
necessary (see above on σ. 1), and such an interpretation is in-
consistent with the Apostle’s argument here.
— χρυσοδακτύλιος) literally, golden-ringed : making an osten-
tatious display of golden rings on his hands, as the rich and
effeminate did ; ‘‘ digiti omnes onerantur annulis,” says Pliny, H.
N. xxxiii. 6; and “ per digitos currit levis annulus omnes,” Mar-
tial, τ. 11; and cp. Juvenai, vii. 140.
8. κάθου] sit thou: for κάθησο, Matt. xxii. 44. Luke xx. 42.
Acts ii. 34; not found in classical Greek. Winer, § 14, p. 75.
4, καὶ οὐ διεκρίθητε ἐν éavrois) and were ye not contentious
among yourselves? did ye not thus become litigants
yourselves? Καὶ, and, is here said with an abrupt burst of
vehement indignation. And, while ye were making, by your
practice, such an invidious and uncharitable distinction between
the poor man and the rich. in your religious assemblies, what was
it that you were doing all the while? did you not thus constitute
yourselves virtually into parties in δ suit?
The aorist here has a special fitness, as marking a thing done
already, while another action was going on. While ye were
making these distinctions ye made yourselves to become like
disputants in a law-suit.
This aorist (διεκρίθητε) of the passive form has a middle
sense, as ἀπεκρίθην in the New Testament, and numerous other
words ; indeed, διεκρίθην itself, Matt. xxi. 21. Mark xi, 23. Rom.
iv. 20; see Lobeck, Phrynich. p. 108; Winer, § 39, p. 233, and
διακρίνομαι has this sense of litigation in the LXX, Jer. xv. 10,
ἄνδρα διακρινόμενον, ἃ disputatious person; and 80 διακριθήσομαι,
I will contend. Ezek. xvii. 20. Joel iii. 2. Cp. Ezek. xx. 86,
διεκρίθην πρὸς τοὺς πατέρας ὑμῶν.
The sense therefore is, By such partiality as this, did ye not
convert the Christian Church—where all are brethren—into a
court of assize ὃ and did ye not abdicate your character of brother-
hood for that of litigants with those who are your brethren, and
thus wage an intestine warfare among yourselves ?
Some interpreters suppose that οὐ διεκρίθητε ἐν éavrois sig-
nifies, and did ye not, by such inconsistent conduct as this, put
yourselves at variance with yuurselves? but the former exposi-
tion is more consistent with the usual meaning of διακρίνομαι,
and with the context.
There are two distinct grounds of censure—
(1) That by this partiality they become like dispufenée in a
law-suit (cp. 1 Cor. vi. 6, ἀδελφὸς μετὰ ἀδελφοῦ κρίνεται),
instead of being brethren: this is the rebuke in this clause.
(2) That they thus constitute themselves into Judges; this
is developed in what follows.
— καὶ ἐγένεσθε κριταὶ δ. 4.3] and did ye not become judges—
not acting calmly on principles of equity, but swayed passionately
by the party-bias of evil surmises and conlentious cogitations 7
The genitive διαλογισμῶν is the genitive of the quality.
See above, i. 25; and compare Luke xvi. 18, τὸν οἰκονόμον τῆς
ἀδικίας ; and xviii. 6, ὁ κριτὴς τῆς ἀδικίας. The sense of the
word διαλογισμοὶ is best illustrated by St. Paul’s use of it, Rom.
xiv. 1, where see note.
5. ἀκούσατε, ἀδελφοί pou dyarnrol] Hearken, my beloved
brethren. After a vehement rebuke, St. James changes his tone,
and reasons with them. These contrasts, frequent in this Epistle,
impart to it the liveliness of a spoken address, and place
before our eyes the sacred writer in aclear light. Cp. below,
on v. 6, 7. A
The same may be said of the rapid succession of short ques-
tions (see here v. 6, 7), and brief apothegms (see iv. 7—9), and
reproofs (see v. 5, 6), und the introduction of other parti
ing, as in a dramatic dialogue (see ii. 15—18); all these
features of this Epistle give to it a character of freshness, vigour,
energy, earnestness, and sometimes of oratorical sublimity.
— τοὺς πτωχοὺς τῷ κόσμῳ] those who are poor to the world,
i.e. ix the eyes of the world, opposed to πλουσίους ἐν πίστει,
rich infaith. The dative κόσμῳ is in A*, B, C*, and Vulg., and
may be compared with its use in Acts vii. 20, ἀστεῖος τῷ Θεῷ,
and 2 Cor. x. 4, δυνατὰ τῷ Θεῷ, and s0 mihi in Horat. (1 Ep.
xvi. 66), “liber miAi non erit unquam.” Elz. has the genitive τοῦ
κόσμου τούτον. Cp. 1 Cor. i. 27.
6. duets δὲ ἡτιμάσατε τὸν πτωχόν] bul ye dishonoured the
poor man: τὸν πτωχόν, the poor man, as ewch, ye dishonoured
him for his . Cp. ὁ πλούσιος, i. 11; “ pauperem exhono-
rdstis.” (Vulg.) ἀτιμάζω is more forcible than despise; it is
to from the condition of honour, which he has as ἃ
member of Christ, Who vouchsafed to wear the garb of poverty
(2 Cor. viii. 9); and it is to reduce him to a state of ἀτιμία, as
by an ignominious sentence of condemnation in a law-suit, and to
poesia him of his legitimate privileges of Christian citizen-
p- :
— οὐχὶ of πλούσιοι] Do not the rich drag you into courts of
justice? Do they not do this on account of your Christian pro-
fession, as if you were distarbers of the public peace? as the
Jews did to St. Stephen at Jerusalem (Acts vii. 12); and to St.
22 JAMES II. 7—13.
΄ eo ε a ΝῚ 3 a ea 9 la
πλούσιοι καταδυναστεύουσιν ὑμῶν, Kat αὐτοὶ ἕλκουσιν ὑμᾶς εἷς κριτήρια ;
1 Οὐκ αὐτοὶ βλασφημοῦσι τὸ καλὸν ὄνομα τὸ ἐπικληθὲν ἐφ᾽ ὑμᾶς ;
d Lev. 19. 18.
Deut. 1. 17. 1o f
¥
al. 3. 10. ενοχος.
κα Exod. 20. 18,14.
Deut. 5. 17.
h ch. 1. 25.
1 Matt. 6. 15. . Lis
5 18. 35. ver Bau n
5. 41, 4 ,
Luke 16, 25. κρίσεως.
8 4 Εἰ μέντοι νόμον τελεῖτε βασιλικὸν κατὰ τὴν γραφήν, ᾿Αγαπήσεις τὸν
πλησίον σου ὡς σεαυτὸν, καλῶς ποιεῖτε" 9" εἰ δὲ προσωποληπτεῖτε, ἁμαρτίαν
ἐργάζεσθε, ἐλεγχόμενοι ὑπὸ τοῦ νόμον ὡς παραβάται.
Ὅστις γὰρ ὅλον τὸν νόμον τηρήσῃ, πταίσῃ δὲ ἐν ἑνὶ, γέγονε πάντων
11 6°Q γὰρ εἰπών, Μὴ μοιχεύσῃς, εἶπε καί, Μὴ φονεύσῃς εἰ δὲ
οὐ μοιχεύσεις, φονεύσεις δὲ, γέγονας παραβάτης νόμου.
12° Οὕτω λαλεῖτε καὶ οὕτω ποιεῖτε, ὡς διὰ νόμου ἐλευθερίας μέλλοντες κρί-
γὰρ κρίσις ἀνέλεος τῷ μὴ ποιήσαντι ἔλεος" κατακαυχᾶται ἔλεος
Paul at Thessalonica (Acts xvii. 5), and at Corinth (xviii. 12).
Cp. Justin Martyr, Apol. i. ¢. 31.
7. βλασφημοῦσι] they biaspheme that name ; especially in their
synagogues. Cp. Acts xxvi. 11, and note above on 1 Cor. xii. 3;
and Justin Martyr, c. Tryph. c. 16, with O¢éo’s note, p. 57.
— τὸ καλὸν ὄνομα) the glorious name which wae invoked
over you; especially when ye were baptized into it (Matt. xxviii.
29) ; and which is invoked in all the benedictions which are pro-
nounced over you in the holy offices of those religious assem-
blies, which you desecrate by unchristian partialities. Cp. Acts
ix. 14.21. Rom. x. 12. 1 Cor. i. 2. 1 Pet.i.17. Clemens R.
i. 58, πάσῃ ψυχῇ ἐπικεκλημένῃ τὸ ἅγιον ὄνομα αὑτοῦ.
Some read ἐπικληθὲν ὄνομα ἐφ᾽ ὑμᾶς, the name by which ye
are called, and this sense is authorized by Hebrew use, Gen.
xviii. 16. 2 Sam. vi. 12. 1 Kings viii. 43; but the words ἐπικα-
λεῖσθαι ὄνομα are often used in the sense of invoking a name in
the LXX, and this sense seems preferable ; and so Bede renders
the words in his note on v. 5, ‘‘ Nonne blasphemant bonum
nomen quod inrocatum est super vos ?”’
Indeed, there appears to be a contrast between the δίαϑ-
phemy of that Name in the Jewish synagogues on the one side
(1 Cor. xii. 3), and the invocation of it on the other, in the
Christian συναγωγαί ; and this sense is sanctioned by the sacred
language of the Christian Church, applying the word ἐπίκλησις
to the act of solemn invocation of the most Holy Name in her
Liturgies. Bingham, Eccl. Ant. xv. 1.
8. εἰ μέντοι] if, however, ye are fulfilling the law (as ye
imagine and profess that ye are doing), then, indeed, ye are doing
well, bul—. μέντοι is adversative here, as usual. John iv. 27;
vii. 13; xx. 5. 2 Tim. ii. 19: “si tamen,” γε.
— νόμον βασιλικόν] the law royal: either as given directly
by the King, Christ, and as such distinguished from the Levitical
Law, given by the ministry of the servant, Moses (Heb. iii. δ) ;
or as being the first and great commandment, the sovereign law
under which all other laws concerning moral cuty to man are
ranged, and from which they are derived. (Matt. xxii. 39, 40.
Rom. xiii. -- 10.) Cp. Bp. Andrewes, iii. p.111. Bp. Sanderson,
ii, 276; iv. 153.
- κατὰ τὴν γραφήν] according to the Scripture. Lev. xix.
18. Matt. xxii. 39.
10. ὅστις γὰρ ὅλον τὸν νόμον τηρήσῃ] Sor whosoever shall have
kept the whole law (if this were possible), but have offended in
one, has become guilty of all.
Almighty God declared in the Levitical Law, “Cursed is
every one that continueth not in ali things which are written in
the book of the Law to do them.”’ (Deut. xxvii. 26. Gal. iii. 10.)
And though the rigour of this curse is now taken away by Christ,
yet the obligation to obedience remains. See notes above on
Gal. iii. 12; and on 2 Cor. v. 4.
Whosoever, therefore, willingly and wilfully allows himself
in the indulgence of any sin, which is the breach of God’s law
(Rom. iv. 15), is guilty of breaking the whole law of God.
Although men may be diligent therefore in the observance
of many portions of God’s service, yet if they knowingly and
aig Sant any other part of it, they virtually observe
no part. same God who gave one commandment, gave all;
and whosoever breaks one wilfully, keeps none truly. Who-
ever allows himself in the breach of one part of the law, convicts
himeelf of loving and serving himself, more than the Lawgiver.
Whoever loves and prizes one of God’s commandments, will
love and prize all; for real obedience is grounded in love to Him
Whom we obey; and whoever disobeys Him wilfully and
habitually in one respect, proves that he does not really love God,
and therefore his observance of other parts of God's Law is not
grounded on a right foundation, it is not true obedience, and 80
he is guilty of all, and therefore cannot expect a reward from God
for obedience, Who will give a crown of glory to them, and
them only, who love Him (i. 12), and who prove their love by
obedience. John xiv. 15.
On this text the reader may compare S. Augustine’s Epistle
above quoted (who understands the word ἑνὶ, one, as applicable to
the one law, that of love) with the remarks of Bp. Bull, Harmon.
Apostol. Diss. ii. ch. vii., and Dean Jackson on the Creed, bk. iv.
ch. v., and bk. xi. ch. xxx. and ch. xxziii.
The connexion of the Apostle’s reasoning is this: he had
blamed them for showing partiality and respect of persons in
their acts of religion; he had shown them that such acts of par-
tiality were inconsistent with the royal law of brotherly love,
and he therefore now warns them, that, however careful they
might be in their own devotional exercises in those public re-
ligious assemblies (cp. i. 27), and however scrupulous they might
be in the observance of ofher parts of Christian duty, yet by such
acts of partiality they were guilty of sin, and were convicted by
the law as transgressors (v. 9), and vitiated all their other works,
and showed that those works were built on a wrong foundation,
and not on love to God; and that they virtually violated the
whole law by this wilful violation of one part, especially 20 funda-
mental a part as that of love.
This declaration would have hada peculiar pertinency for the
Jewish Christians, who were in danger of being led astray by the
errors of Phsrisee teachers, who were accustomed to inquire,
“Which is the great commandment in the Law?” and who
imagined that if a man took pains to observe some portion, espe-
cially the ceremonial portion of the Law, he might safely indulge
himself in the neglect of others, and in the commission of acts
contrary to the spirit and letter of the Law. See above on Matt.
xxii. 23. 36, and xxiii. 13, and cp. Bp. Bulé (Harm. Apost.
Dias. ii. chap. xvi.), and Dr. Pococke (on Hosea xiv. 2), who
recite the rabbinical saying, that ‘‘ God gave so many command-
ments, in order that by doing any of them they might be saved,”
in opposition to what St. James teaches, that by wilfully breaking
any of them, they are guilty of the breach of all.
12. οὕτω λαλεῖτε) so speak ye, and so do ye, as being to be
judged by the law of liberty; which bas made you all dear chil-
dren and brethren in Christ (i. 25), and therefore by love serve
one another (Gal. v. 13), and prove, by obedience, your love to
Him Who redeemed you by His own blood, from bondage into
the glorious liberty of the sons of God. (Rom. viii. 21.)
18. ἡ γὰρ xplois] for the future judgment will be without
mercy to him who did not show mercy; mercy glorieth
against judgment ; triumphs over it. See iii. 14, and the Parable
of the Heavenly King, Who, when His servant had nothing
wherewith to pay, freely forgave the debt of the 10,000 talents,
and thus set an example to His servants how they are to deal
with their fellow-servants, namely, in such a spirit, that mercy
may triumph over sternness and severity ; and also gave a warning
of the woe which will overtake them if they are not merciful to
others, as He has been merciful to them. (Matt. xviii. 23—35.)
oe has καὶ before xaraxavyara:, but it is not in B, C, 6, H.
. ἡ, 27.
3 Some Expositors understand this sentence as declaring that
mercy shown on man’s side to his brother man, has power to
triumph over, and disarm, the justice of God. See Augustine in
Ps. cxliii., and so Chrysostom iv an eloquent passage cited here in
the Catena, ἢ. 18: “ Mercy is dear to God, and intercedes for the
sinner, and breaks his chains, and dissipates the darkness, and
quenches the fire of hell, and destroys the worm, and rescues from
the gnashing of teeth. To her the gates of heaven are opened.
She is the queen of virtues, and makes men like to God, for it
is written, Be ye merciful as your Father in heaven is merciful.
She has silver wings like the dove, and feathers of gold, and soars
aloft, and is clothed with divine glory, and stands by the throne
JAMES II. 14--20. 23
ΤῈ Τί τὸ ὄφελος, ἀδελφοί pov, ἐὰν πίστιν λέγῃ τὶς ἔχειν, ἔργα δὲ μὴ ἔχῃ ; μὴ χει 7.26
δύναται ἡ πίστις σῶσαι αὐτόν ; 1δ'᾿ Ἐὰν δὲ ἀδελφὸς ἢ ἀδελφὴ γυμνοὶ ὑπάρ-- 1 υκο 3.1.
χωσι, καὶ λειπόμενοι ὦσι τῆς ἐφημέρον τροφῆς,
Jotun 3. 17.
Ψ aA aA
16 ™ εἴπῃ δέ τις αὐτοῖς ἐξ ὑμῶν, m1 Joho 3. 16—
Ὑπάγετε ἐν εἰρήνῃ, θερμαίνεσθε καὶ χορτάζεσθε, μὴ δῶτε δὲ αὐτοῖς τὰ ἐπιτήδεια
τοῦ σώματος, τί τὸ ὄφελος ; 17 οὕτω καὶ ἡ πίστις, ἐὰν μὴ ἔχῃ ἔργα, νεκρά ἐστι
καθ᾽ ἑαυτήν. 18 "᾽Αλλ᾽ ἐρεῖ τις, Σὺ πίστιν ἔχεις, κἀγὼ ἔργα ἔχω' δεῖξόν μοι τὴν 5. 5.15.
Matt. 7. 17.
Rom. 8. 1.
πίστιν σου χωρὶς τῶν ἔργων, κἀγὼ δείξω σοι ἐκ τῶν ἔργων μου τὴν πίστιν. ‘Fem 8.1
19 © Σὺ πιστεύεις ὅτι εἷς ὁ Θεός ἐστι; Καλῶς ποιεῖς" καὶ τὰ δαιμόνια πιστεύ- Tries. 1.3—10.
Ν ’
ουσι, καὶ φρίσσουσι.
39 Θέλεις δὲ γνῶναι, ὦ ἄνθρωπε κενὲ, ὅτι ἡ πίστις χωρὶς τῶν ἔργων νεκρά
o Matt. 8. 29.
Mark 1. 24.
, Acts 19. 15.
of God ; when we are in danger of being condemned, she rises up
and pleads for us, and covers us with her defence, and enfolds us
in her wings. God loves Mercy more than Sacrifice.”
The lines of Shakspeare on the quality of Mercy (Merchant
of Venice, act iv. sc. 1), may have been suggested by this passage
of St. James. The meaning however of St. James seems rather
to be, as given above, that as God’s throne of grace is His highest
court of appeal, so Mercy ought to sit supreme in the soul of
man. See Bp. Andrewes, iii. 152; v. 3.
On the form ἀνίλεως see Winer, § 16, p. 91.
These words ἡ γὰρ xplois—¥aeos are quoted by S. Hippo-
dytus de Consummatione Seculi, c. 47.
14. τί τὸ ὄφελος] What is the profit, my brethren, if a man
say that he has faith, but have not works? can his faith (4
πίστις) save him? Can 8 mere speculative dSelief, apart from the
good works, which are the natural fruit of faith, save him?
St. James had been showing above, that external acts of
worship (θρησκεία), unaccompanied with works of charily, are of no
avail ; and that love and holiness constitute the religion which
God requires (i. 27), and that acts of partiality toward the rich,
for the sake of worldly advantage to ourselves, and of disdain of
our poorer brethren, especially in religious respects, are infractions
of God’s Law, as a whole, and cannot be compensated by any
obedience to single precepts of it.
He pow proceeds to show that professions of faith, distin-
guished from religious practice, are null; and thus he counteracts
and corrects an erroneous notion prevalent among other Jews and
Jewish Christians, that they might be justified in God’s sight by
superiority of religious knowledge and theoretic belief.
This error, with which St. James had to contend, is thus
described by Tertullian (de Poenit. c. 5): “‘ Some persons imagine
that they have God, if they receive Him in their heart and mind,
and do little for Him in act; and that therefore they may commit
sin, without doing violence to faith and fear; or, in other words,
that they may commit adulteries, and yet be chaste, and may
poison their parents, and yet be pious! At the same rate they
who commit sin and yet are godly, may also be cast into hell and
yet be pardoned! But such minds as these are offshoots from
the root of hypocrisy, and are sworn friends of the Evil One.”
Cp. S. Jerome (in Micheam iii. 5) inveighing against those who
said, “" Have faith, and it matters little what your /ife is; you will
inherit all the promises of God.”’
St. James in this Epistle is censuring those religionists who
relied on faith, not bringing forth the fruit of good works. St.
Paul, in his Epistles to the Galatians and Romans, had corrected
those who supposed that they could obtain justification from God
by their own works, done by their own strength, irrespectively of
the meritorious obedience and sufferings of Christ and the grace
procured by Him, and independently of faith in His death as the
sole efficient cause of man’s justification with God.
By a consideration of the different designs of these two
Apostles, all difficulties in their respective statements may easily
be cleared away. See above, Introduction to this Epistle, pp.
1—3, and to the Epistle to the Romans, pp. 298— 303.
There is opus fidei (says Bp. Andrewes, i. p. 194), the work
of faith; fides que operatur, faith that worketh; ἐλαΐ is St.
Paul’s faith (1 Thess. i. 8. Gal. v. 6); and faith tha>can show
itself by working, that is St. James's faith (ii. 18). And without
works it is but a dead faith, the carcase of faith ; there is no spirit
in it. No spirit, if no work; spectrum est, non spiritus: a
flying shadow it is, a spirit it is not, if work it do not. Having
wherewith to do good, if you do it not, talk not of faith, for you
have no faith in you, if you have wherewith to show it and show
it not. (Bp. Andrewes, v. 36.)
11. οὕτω καὶ 4 πίστις) so also faith, if it have not worke, ἐδ
dead by itself; it id dead, not only as the signs of ex-
ternal fruitfulness, but it is dead in itse/f. A tree in winter may
not have signs of life, but is not dead in itself; it will put forth
shoots and leaves in the spring. But faith has no winter; if it
has not works, it has no life in it, and ought not to be called
Faith, for (as Didymus says here) dead faith is no faith. Faith
without works is dead; and works without faith are dead also.
8. Cyril (in Conc. Ephes. p. 3, c. 43).
18, ἀλλ᾽’ ἐρεῖ ris] Nay, some men will rightly say; ἀλλὰ.
means sané, imd, end introduces 8 new and cumulative argument.
1 Cor. vi. 6. John viii. 26; xvi. 3. Acts xix. 2. See Winer, pp.
392. 400.
— χωρίς] apart from. So the best MSS. and Griesb., Scholz,
Lach., Tisch., Alf. Elz. has ἐκ.
19. od πιστεύεις) thou believest that God is one: thou hast
more light and knowledge than the heathen, who worship gods
many and lords many (1 Cor. viii. 5), thou doest well, but this
is not enough, for even the devils (even those false gods them-
selves which the heathen worship, 1 Cor. x. 20), they believe this,
and show their belief by fearing Him ; they believe and tremble.
They said to Christ, ‘“‘ Art thou come to torment us before the
time?” “1 adjure Thee that Thou torment me not.” “I
know Thee who Thou art, the Holy One of God. Thou art
Christ the Son of God” (Matt. viii. 29. Mark i. 24. 34; v. 7.
Luke iv. 41), and thus they showed their fear and their belief.
But (as Augustine well says in Joann. tract. 29, and in Psalm.
130), " Aliud est credere Illi, aliud credere Iilum, aliud credere
in Illum. Credere Jili est credere veram esse quod loquitur ;
credere Iilum est credere qudd Ipse sit Deus; sed credere in
Iilum est diligere Ilium. Credere Ipsum esse Deum, hoc et
deemones potuerunt ;” but to believe in God, this is what is done
only by those who /ove God, and who are not only Christians in
name, but in deed, and in life. See above on Matt. xviii. 6.
For without love, faith is void. The only true faith is the
faith which worketh by lore (Gal. ν. 6). The faith that is joined
with love is the faith of Christians, but the faith that is without
love is the faith of devils. An infidel who does not believe in
Christ is not so far advanced in knowledge as the devils are. And
they who believe Christ, but do not love Him, they fear the
punishment of Hell as the devils do, but do not love the heavenly
crown. See also Augustine in Joann. Tract. vi. 21, and Serm.
53, and Bede here.
20. θέλεις γνῶναι] willest thou to know? ia it thy will to
know 7 Thou professest great zeal for γνῶσις, knowledge, and
ahaa in knowledge, is it really then thy will to have Anawledge ?
» v. 20.
ἘΣ κενξ] vacue; vain; for thy faith is only a Aollow pro-
fession ; a mere void without solidity.
— χωρὶς τῶν ἔργων) apart from the works (observe the article
τῶν), which are its natural fruit.
Faith is the root which turns the rain of grace into fruit. (Cp.
Augustine in Ps. 139.) Faith cleaves to the soil of the soul, as a
root which hss received the shower of divine grace, in order that
when it is tilled it may shoot forth branches and bear the fruit
of good works. The root of righteousness does not grow from
works; but the fruit of works grows from the root of righteous-
ness, that is to say, from that root of righteousness whereby God
accepts righteousness without work, namely, from Faith; see Origen
in Rom., vol. iv. p. 523, cited by Bp. Beveridge (on Article xii.
“ οὗ good works’), who says, ‘‘Though it be for our faith only,
and not for our works that God accepts us, yet our works as well
as faith are acceptable unto God, yea, and they necessarily spring
out from a true and lively faith, so that it is as impossible there
should be true faith without good works, as that there should be
good works without true faith; for as without faith our works
are bad, so without works our faith is dead. And therefore a
true faith may be as evidently known by its works, as a tree is
clearly discerned by its fruit. If I see fruit growing upon a tree,
I know what tree it is, upon which such fruit grows. And so if I
24
JAMES II. 21—26. ΠῚ. 1, 2.
> ‘ 2 3 bY e A e a > > D4 2 a 9 ia 9 Q
p.Gen.22.0-12. ἐστιν ; 71 P’ABpady ὁ πατὴρ ἡμῶν οὐκ ἐξ ἔργων ἐδικαιώθη, ἀνενέγκας ᾿Ισαὰκ
16—18.
q Heb. 11. 17.
χωρὶς τῶν ἔργων νεκρά ἐστι.
& 25. 1.
Matt. 12. 87.
ch, 1. 26.
1 Pet. δ. 10.
τὸν υἱὸν αὐτοῦ ἐπὶ τὸ θυσιαστήριον ; 3.3 Βλέπεις ὅτι ἡ πίστις συνήργει τοῖς
ἔργοις αὐτοῦ, καὶ ἐκ τῶν ἔργων ἡ πίστις ἐτελειώθη ; 33" καὶ ἐπληρώθη ἡ γραφὴ
ἡ λέγουσα, ᾿Ἐπίστευσε δὲ ᾿Αβραὰμ τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ eis
δικαιοσύνην, καὶ φίλος Θεοῦ ἐκλήθη.
4 Ὁρᾶτε ὅτι ἐξ ἔργων δικαιοῦται ἄνθρωπος, καὶ οὐκ ἐκ πίστεως μόνον.
25 **Quoiws δὲ καὶ ρΡαὰβ ἡ πόρνη οὐκ ἐξ ἔργων ἐδικαιώθη ὑποδεξαμένη τοὺς
ἀγγέλους, καὶ ἑτέρᾳ ὁδῷ ἐκβαλοῦσα ;
35 Ὥσπερ γὰρ τὸ σῶμα χωρὶς πνεύματος νεκρόν ἐστιν, οὕτω καὶ ἡ πίστις
III. 1 " Μὴ πολλοὶ διδάσκαλοι γίνεσθε, ἀδελφοί μου, εἰδότες ὅτι μεῖζον κρῖμα
ληψόμεθα: 3" πολλὰ γὰρ πταίομεν ἅπαντες.
see how a man lives, I know how he believes. If his faith be
good, his works cannot but be good too; and if his works be bad,
his faith cannot but be bad too. For wheresoever there is a justi-
fying faith there are also good works; and wheresoever there are
no good works there is no justifying faith.”
This last statement needs some qualification. For suppose
the case of a person who has been baptized, and has a lively
JSaith and earnest resolve to serve God, and that he is suddenly
taken away from this life, without having time to show his faith
by his works. Or suppose the case of an infant dying after
baptism. Then Faith saves. No man can do good works without
Faith; but Faith without works saves a man, if God thinks fit to
remove him out of this life, without giving him time for working,
and if God knows that be would have worked, if he had had time for
working. Indeed in such a case, Faith itself ie work; according
to our Lord’s saying, This is the work of God, that ye believe on
Him whom He sent (John vi. 28, 29). Cp. Bede here.
21. *ABpadu)] Abraham our father, was not he justified by
works, when he offered Isaac his son ai the altar? On ἐδικαιώθη,
was justified, see note above, Rom. iii. 26.
Abraham, the Father of the faithful, united in hls own person
those qualities which were n to be commended both by
St. James and by St. Paul (Rom. iv. 2—16).
Abraham is cited by St. James as an example of prectical
faith, in opposition to the hollow conceits of those who imagined
that knowledge would suffice, without the fruits of obedience.
Abraham is also appealed to by St. Paul, as showing that
faith in God, as the sole spring of all good, and firm reliance on
His word, and entire self-devotion to His will, in contradistinc-
tion to any conceit of any thing in Atmsel/f as enabling him to
work, and entitling him to reward, is on man’s side the cause of
justification with God.
The example of Abraham therefore stands forth in the Epistle
of St. James, ss a warning against a barren speculative faith ; and
is adduced by St. Paul as a protest against proud and presump-
tuous self-righteousness.
This example of the Father of the Faithful is displayed by
these two Apostles as an encouragement to that genuine Faith,
which, forgetting and sacrificing self, and building on the founda-
tion of God’s Power, and Love, and Truth, and cleaving and
clinging to that, rises up in the goodly superstructure of Obe-
-dience, in a sober, righteous, and religious life, dedicated to His
glory and service. ‘‘ Abraham believed in God, and it was counted
-to him for righteousness,” but he proved his faith by his patience,
when he was commanded by God to slay his son, and when in
wilt he offered him (ἀνήνεγκεν) at the altar. See Heb. xi. 17.
It has been said by some modern interpreters that ἀνενέγκα:
ἐπὶ τὸ θ. does not mean having offered up αἱ the altar, but simply
having led up, brought up, to the altar ; but such an interpretation
weakens the sense; and the usage of the word in the N. T. (Heb.
vii. 27; xiii. 15. 1 Pet. ii. 5), and the authority of the Ancient
Versions,— Syriac, Vulgate, Athiopic, and Arabic,—confirm the
‘interpretation adopted above, which is that of our Authorized
Version. The preposition ἐπὶ with the accusative offers no
aarp See Winer, § 49, 1. p. 362.
22. ἡ πίστις συνήργει) faith was working together with his
avorke : his faith was itself a fellow-worker with bis works. Faith
is a worker and a work. John vi. 28, 29. Cp. Ireneus iv.
16. 2, citing these words to show that Justification is not to be
had by observance of the ceremonial law.
34. ἐξ ἔργων] Justification, pardon, acceptance with God
springs out of works (ἐξ ἔργων). But these works themselves
are ἐκ πίστεως, they spring ont of faith; as branches spring
from their root; and asa stream springs out of its source.
St. James never denies that a man is justified by faith
(διὰ πίστεως), which is St. Paul’s assertion (Rom. iii. 22),
and which is never contravened in the least degree by St. James.
But he asserts that a man is not justified ἐκ πίστεως μόνον,
Jrom out of faith only; that is, he affirms that justification
does not grow out of that kind of faith which does not work
when it has the means of working, and which therefore does not
deserve the name of faith, being dead, v. 20. 26. See above,
Introduction, pp. 1—3.
25. ὁμοίως δὲ καὶ Ῥαάβ] in like manner even Rahab, the harlot,
was not she justified from out of works? In her case did not
justification grow out of works? Yes, certainly: because they
grew out of a lively faith in God, working by love to man, for she
said, “41 know that the Lord hath given you this land .. . ¢here-
JSore swear unto me that ye will save alive my father and my mother,
and my brethren, and my sisters, and all that they have, and deliver
our lives from death.” Josh. ii. 9—13.
The word πόρνη is applied to Rahab, as an “argumentum ad
verecundiam.”’ See above on Heb. xi. 31. To such religionists
as those who are censured by St. James, the words of our Lord
apply ; Matt. xxi. 81, 32.
He cites an example from Rahab a proselyte, such as were
many in the dispersions to which he wrote. (Welstein.) Rakab
received the spies, who were sent before Joshua, the type of Jesus,
and who were types of the Apostles of Christ, and hearkened to
their message, and sent them forth in speed (ἐκβαλοῦσα) by a
cord, by another way (other than that by which they had come),
viz., by the window, from which she tied the scarlet cord by which
they were let down (Josh. ii. }5—18), and thus obtained deliver-
ance for herself and family by her faith, when her city was de-
stroyed. Thus she was an example very applicable to those whom
St. James addressed, who, by receiving the Gospel preached by
the Apostles, might escape the woes impending on Jerusalem, as
she escaped those which fell upon Jericho (cp. Heb. xi. 31), and
who would be overwhelmed in that destruction, if they neglected
80 great salvation. (Heb. ii. 3.)
The Author of the Epistle to the Hebrews designedly refers
to and corroborates the teaching of St. James, tbe Bisbop of Jeru-
salem, in this and other respects ; compare what is said of Abra-
ham in Heb. xi. 17—19 with what is here said, v. 21, concerning
the offering up of Isaac. Cp. below, iii. 18.
The Epistle to the Hebrews illustrates and confirms this
Epistle, and affords clear proofs of the unity of the teaching of
its Author, and of St. James. Cp. Introduction, p. 3.
Cn. IIT. L. μὴ πολλοὶ διδάσκαλοι] Become not ye many teachers:
set not up yourselves for teachers without ‘due call and mission.
Such assumption of authority was a prevalent vice among the
Jews, who loved to be called Rabbi, Rabbi (Matt. xxiii. 7), and
affected to be teachers of the Law (1 Tim. i. 7), and were confi-
dent of their ability to be guides to the blind. (Rom. ii. 19.)
Thence the contagion passed into the Church, and many, espe-
cially of the Jewish Christians, distracted the Church by diversity
of psalms‘and doctrines (1 Cor. xiv. 26), and rent it into parties,
which called themselves by names of different leaders. (1 Cor.
i, 12.
ἊΝ were those whom St. James had censured δὲ the
Council of Jerusalem (Acts xv. 24), and who seem to have
given out that they came from him, when they went down to
Antioch and troubled the Church there. (Gal. ii. 12 )
St. James in like manner, at the close of his Epistle, incal-
cates the obligation of maintaining a due for the office
and persons of those who are regularly ordained to the work of
the Christian Ministry, and of not intrading into their office, or
JAMES II. 8—6.
25
Εἴ τις ἐν λόγῳ οὐ πταίει, οὗτος τέλειος ἀνὴρ δυνατὸς χαλιναγωγῆσαι καὶ
ὅλον τὸ σῶμα. ὃ." Εἰ δὲ τῶν ἵππων τοὺς χαλινοὺς εἰς τὰ στόματα βάλλομεν oPs. 23.9.
πρὸς τὸ πείθεσθαι αὐτοὺς ἡμῖν, καὶ ὅλον τὸ σῶμα αὐτῶν μετάγομεν.
4 ᾿Ιδοὺ καὶ τὰ πλοῖα, τηλικαῦτα ὄντα, καὶ ὑπὸ ἀνέμων σκληρῶν ἐλαυνόμενα,
δὰ
μετάγεται ὑπὸ ἐλαχίστου πηδαλίου, ὅπον ἂν ἡ ὁρμὴ τοῦ εὐθύνοντος βούληται" ἃ »ι. 5. », ..
οὕτω καὶ ἡ γλῶσσα μικρὸν μέλος ἐστὶ, καὶ μεγαλανχεῖ. ἔρον. ἤν
Prov. 12, 18.
᾿Ιδοὺ ἡλίκον πῦρ ἡλίκην ὕλην ἀνάπτει. 5 " Καὶ ἡ γλῶσσα πῦρ, ὃ κόσμος τῆς : Frog 1. ᾿
ἀδικίας" ἡ γλῶσσα καθίσταται ἐν τοῖς μέλεσιν ἡμῶν ἡ σπιλοῦσα ὅλον τὸ σῶμα,
a ’, ΝῚ a a 4 8 vA εν" lal ,
καὶ φλογίζουσα τὸν τροχὸν τῆς γενέσεως, καὶ φλογιζομένη ὑπὸ τῆς γεέννης.
of encouraging any who usurp it. “Is any one sick among you?
let him send for the Elders of the Church,” v. 14.
— μεῖζον κρῖμα ληψόμεθα) we shall receive greater condemna-
tion, by setting ourselves up for Teachers. He says “we shall
receive ;” and again he says, ‘in many things we offend all,”’ thus
condescending to the infirmities of the weak, giving an example
of that meekness and mildness of language which he commends
(v. 2. 17, 18). So St. Paul; see on 1 Cor. vi. 12.
2. πολλὰ γὰρ πταίομεν ἅπαντες for in many things we offend
all, This avowal does not in any way invalidate the writer's
claim to Inspiration. Moses “ goale unadvisedly with his lips ”’
at the waters of strife. (Ps. cvi. 33.) St. Paul was betrayed into
a hasty speech before the Sanhedrim. (Acts xxiii. 5.) St. Peter
was condemned at Antioch because he walked not uprightly.
(Gal. ii. 11—14.) But notwithstanding these human infirmities
in the persons of those who were employed by God as instruments
in writing the books of the Bible, there is no flaw or blemish in
those Scriptures which the Holy Ghost wrote by their instru.
mentality, and which have been received by the Church of God
as the Word, not of man, but of God. They had this treasure
of Inspiration in earthen vessels, “in order that the excellency of
the power of the Gospel might be seen to be not of man, but of
God."" 2 Cor. iv. 7. See above on Acts xv. 38; and on Gal. ii.,
note at end of chapter, sect. vi.
— εἴ τις ἐν λόγῳ) if any man offend not in word he is a per-
Feet man,—coon (tamim).
These words (says Dr. Barrow in an excellent sermon on
this text) assert that man, who offends not in speech, to be
perfect, and they imply that we should strive to avoid offending
therein; for to be perfect, and to go on to perfection, are pre-
cepts the observance whereof is incumbent on us. (Deut. xviii. 13.
Matt. v. 48; xix. 21. Luke vi. 40. 2 Cor. xiii. 11. Heb. vi. 1.)
To offend originally signifies to infringe, to stumble upon
somewhat lying across our way, 80 as thereby to be cast down, or
at least to be disordered in our posture, and stopped in our pro-
gress: whence it is well transferred to our being through any
incident temptation brought into sin, whereby a man is thrown
down, or bowed from his upright state, and interrupted from
prosecuting a steady course of piety and virtue. By an apposite
manner of speaking (Ps. xxxvii. 23, 24), our tenor of life is called
@ way, our conversation walking, our actions steps, our observing
good. laws uprighiness, our transgression of them tripping, falter-
ing, falling. By not offending in word, we may then conceive
to be understood such ἃ constant restraint and such a careful
guidance of our tongue, that it doth not transgress the rules pre-
scribed by Divine law, or by good reason; that it thwarteth not
the natural ends and proper uses for which it was framed, to
which it is fitted; such as chiefly are promoting God’s glory,
our neighboar’s benefit, and our own true welfare.
By a perfect man is meant a person accomplished and com-
plete, one of singular worth and integrity, who, as to the con-
tinual tenor of his life, is free from all notorious defects and
heinous faults (Acts xiii. 22); like David, fulfilling all God's
sill, and having respect to all God’s commandments (Ps. cxix.
6); like Zachary and Elizabeth, walking in all the command-
ments and ordinances of the Lord blameless. (Luke i. 6.) Thus
was Noah (Gen. vi. 9), thus was Abraham, thus was Job perfect.
(Job i. 1.) This is the notion of perfection in Holy Scripture :
not an absolute exemption of all blemish of soul, or blame in
life; for such a perfection is inconsistent with the nature and
state of man here, where none with modesty or truth can say,
1 Aave made my heart clean, Iam pure from my sin (Prov. xx.
9); where every man must confess with Job, If I justify myself,
mine own mouth shall condemn me; If I say I am perfect, it
shall prove me perverse. (Job ix. 20.) For there isnot, as the
preacher assures us, a just man upon earth, that doeth good, and
sinneth not (Eccles. vii. 20); and, In many things we offend all ;
that is, there is no man absolutely perfect: but ἐγ any man offend
not in word (that is, if a man constantly govern his tongue well),
Vox. I1.—Parr IV.
& 26. 20, 31.
Iaa. 30. 27.
ΜΜῈ 18. 11, 18,
9.
that man is perfect; perfect in such a kind and degree as human
frailty doth admit; he is eminently good; he may be reasonably
presumed wright and blameless in all the course of his practice ;
able, as it follows, ¢o bridle the whole body, that is, qualified to
order all his actions justly and wisely. So that in effect the
words import this: that a constant governance of our speech
according to duty and reason is a high instance and a special
Seema of a thoroughly sincere and solid goodness. Dr.
jarrow.
8. εἰ δ But if. So A, Β, 6, K, and Lach., Tisch., Alf.
Winer, p. 528. Chas ἴδε. Elz. has ἰδοὺ, behold.
St. James follows up the metaphor of the preceding verse
with an argument ἃ fortiori. We can rule irrational animals
with a bit; how much more ought we to be able to govern our-
selves! And if we rule our tongues, we do in fact govern the
whole man ; for the tongue is to man what a bit is to horses, and
a rudder is to ships; it rules the whole; let it therefore be
governed aright.
δ. ἰδοὺ ἡλίκον πῦρ] behold, what a great forest (ὕλην, mate-
riam), what a little fire makes to blaze /
For ἡλίκον A*, ΟἿ», G, K have ὀλίγον, a little; but ἡλίκον
is in A**, B, C*, and Vulg., and is received by Lach., Tisch.,
and Afford, and 80 De Wette, Huther, and others. Cp. Theocrit.
iv. 6, ὄσσιχόν ἐστι τὸ τύμμα, καὶ ἁλίκον ἄνδρα δαμάσδει, and
Seneca (Controv. v. 5), ‘‘gudm lenibus initiis guanta incendia
oriantur.”’
The word ‘matter’ in the English Version here, is only au
adaptation of the Latin materies (ὕλη), wood, considered as fuel.
The Vulgate has silvam.
The conflagration of a large forest even by ἃ casual spark .
was not a rare event in the countries where the readers of this
Epistle lived. See Weéstein, p. 670, citing Homer, Il. xi. 115.
Plutarch, Sympos. viii. p. 730. Pindar, Pyth. iii. 66 ; to which
may be added the poetical description in Virgil, Georgic ii. 303:
“Nam seepe incautis pastoribus excidit ignis,
Qui fartim pingui primim sub cortice tectus
Robora comprendit, frandesque elapsus in altas
Ingentem ccelo sonitum dedit; inde secutus
Per ramos victor, perque alta cacumina regnat
Et totum involvit fammis nemus ; et ruit atram
Ad ccelum piced crassus faligine nubem ;
Preesertim si tempestas ἃ vertice sylvis
Incubuit, glomeratque ferens incendia ventus.”
This description, mudatis mutandis, displays ἃ lively picture
of the incendiary ravages gre in human society by the
Tongue; especially, it is to be feared, in the present age.
6. ὁ κόσμος τῆς ἀδικίας} that world of iniquity, that universe
of mischief, as containing within it the elements of all mischief ;
as the World contains within itself mineral combustibles, and
volcanic fires, and electric fluid, which may blaze forth into a
conflagration.
After ἀδικίας Elz. has οὕτως, thus; and this is sanctioned by
the Syriac and Arabic Versions and by some Cursives; but it is
not in A, B, C, K, and is rejected by Lach., Tisch., and Alford.
The sense is as follows :—
— ἡ γλῶσσα καθίσταται) the tongue makes itself in our mem-
bers (acting in them as in an intestine war) the polluter of the
whole body. The Apostle is reprobating, with holy indignation,
the sin of those who abuse the tongue, “the best member that
they have ”’ (Ps. cviii. 1), and make it to be the worst, so as even
to defile all; ‘‘ Corruptio optimi fit pessima.””
The word καθίσταται (as Huther observes) is used here as
in iv. 4, ἐχθρὸς τοῦ Θεοῦ καθίσταται, makes himself an enemy of
God. So the Tongue, by acting in and upon the members, makes
itself to be the defiler of the whole body. It is so made ἐν τοῖς
μέλεσιν ἡμῶν, which, as their name intimates, ought to move in
harmonious melody and amicable concert with each other ; and so
glorify their Maker. But the Tongue mars their ἘΞ by its
26
JAMES ΠΙ. 7—12.
7 Πᾶσα yap φύσις θηρίων τε καὶ πετεινῶν, ἑρπετῶν τε καὶ ἐναλίων, δαμάζεται
καὶ δεδάμασται τῇ φύσει τῇ ἀνθρωπίνῃ" ὃ' τὴν δὲ γλῶσσαν οὐδεὶς δύναται
ἀνθρώπων δαμάσαι: ἀκατάσχετον κακὸν, μεστὴ ἰοῦ θανατηφόρου.
ϑ9ε Ἐν
αὐτῇ εὐλογοῦμεν τὸν Θεὸν καὶ Πατέρα, καὶ ἐν αὐτῇ καταρώμεθα τοὺς ἀνθρώ-
10 ἐκ τοῦ αὐτοῦ στόματος ἐξέρχεται
εὐλογία, καὶ κατάρα. Οὐ χρὴ, ἀδελφοί μου, ταῦτα οὕτω γίνεσθαι. 11 Μήτι ἡ
πηγὴ ἐκ τῆς αὐτῆς ὀπῆς βρύει τὸ γλυκὺ καὶ τὸ πικρόν ; 12 μὴ δύναται, ἀδελφοί
μον, συκῆ ἐλαίας ποιῆσαι, ἢ ἄμπελος σῦκα; οὔτε ἁλυκὸν γλυκὺ ποιῆσαι
f Ps. 140. 8.
g Gen. 1, 26, 27.
& 5.1. & 9. 6.
1 Cor. 11, 7.
δ ε ,’ a ,
mous τοὺς καθ᾽ ὁμοίωσιν Θεοῦ γεγονότας"
ὕδωρ.
discord. It is even like an intestine Volcano; and sends forth a
dark stream of lava, and a murky shower of ashes and of smoke,
and is thus a source of pollution, sudlying and staining as with
foul blots (σπιλοῦσα) the beauty of all around it ; and also, like a
Volcano, it emits a flood of fire. See next note.
— φλογίζουσα τὸν τροχὸν τῆς γενέσεως] selling on fire the
wheel of nature. On the accent of τροχὸς see Winer, p. δ].
The τροχὸς γενέσεως is the wheel of nature, the ordis ter-
rarum, the world itself, in its various revolutions; in which one
generation follows another, and one season succeeds another ;
and so τροχὸς γενέσεως is used by Simplicius in Epictet. p. 94,
and other like expressions in authors quoted here by Weistein,
. 670.
᾿ In a secondary sense, this τροχὸς γενέσεως is the wheel of
human nature, of human life, of human society, which is com-
pared toa wheel by Solomon (Eccl. xii. 6); and so Greg. Nazianz.
(in Sentent. ap. A Lapide), and Siliue Ital, iii. 6, *‘ rota volvitur
revi,” and Boethius (de Consol. ii. pr. 1), ‘‘hsec nostra vita est ;
rotam volubili orbe versamus.’’ This wheel is ever rolling round,
ever turning apace, whirling about, never continuing in one stay,
seeking rest and finding none. So these words of the Apostle are
Serer tw Gicumen., Bede, and Bishop Andrewes, i. 361;
ii, 294. 319.
The functions of a wheel, set on fire by the internal friction
of its own axis, are deranged; and so the organization of human
Society is disturbed and destroyed by the intestine fire of the
human Tongue; a fire which diffuses itself from the centre, and
radiates forth to the circumference by all the spokes of slander
and detraction, and involves the social framework in combustion
, 4nd conflagration.
This inner fire consumes every thing, and is itself kindled
from heli—the lake of fire. And its punishment is accordingly.
‘‘ What reward shall he given unto thee, O thou false tongue 7?
Sharp arrows of the mighty, with hot burning coals’’ (coals of
rethem. Pa. cxx. 2).
The Rich Man in torment desires that ‘Lazarus may dip
his finger in water and cool his tongue ;” for he is tormented in a
flame (Luke xvi. 24); and St. James says that the fongue is set
on fire of hell. At the tables of the rich, men are often tempted
to sins of the tongue, and tongues there set on fire of hell, may
hereafter be scorched, and have no water to cool them.
By the faculty of speech man is distinguished from the rest
of creation: by it his thoughts are borne, as upon eagles’ wings,
to the remotest shores, and are carried to distant ages ; by it they
are endued with the attributes of omnipresence and immortality ;
by it men are reclaimed from savage ignorance ; by it cities are
built and peopled, laws promulgated, alliances formed, leagues
made; by it men are excited to deeds of heroic valour, and to
prefer eternity to time, and the good of their country to their
own; through it the affairs of the world are transacted; it ne-
gotiates the traffic of commerce, and exchanges the produce of one
soil and climate for that of another; it pleads the cause of the
innocent, and checks the course of the oppressor ; it gives vent to
the tenderest emotions; it cheers the dreariness of life. By it
virtuous deeds of men are proclaimed to the world with a
trumpet’s voice; by it the memory of the dead is kept alive in
families. It is the teacher of arts and sciences, the interpreter of
poetic visions, and of subtle theories of philosophy; it is the
rudder and helm by which the state of the world is steered ; it is
the instrument by which the Gospel of Christ is preached to all
nations, and the Scriptures sound in the ears of the Church, and
the world unites in prayer and praise to the Giver of all good, and
ree chorus of Saints and Angels pours forth hallelujahs before His
ne.
Such being the prerogatives of speech, it is a heinous sin to
rvert the heavenly faculty, to insult the name of the Giver
imself, or to injure man, made in the image of God. All true
Christians will put away profane and impure language, calumny
and slander, injurious to God’s honour, the welfare of society,
and their own eternal salvation. They will abhor it worse than
δ pestilence; and they will pray to Him from whom are the pre-
parations of the heart, and who maketh the dumb and the deaf,
the seeing and the blind, who quickened the slow speech of His
servant Moses, and put words of fire into his mouth, and whose
Spirit on the Day of Pentecost descended in tongues of fire on
the Apostles, and filled them with holy eloquence, so to direct
their thoughts and words, that both now and hereafter they may
ever sing His praise.
1. πᾶσα pbois— Band (era: καὶ δεδάμασται) Every nature of wild
beasts, &c. is being tamed, and hath Leen tamed, by the nature
of man; the work of taming is being repeated often, and has
been completed successfully.
On the dative of the agent, τῇ φύσει τῇ ἀνθρωπίνῃ, see
Winer, p. 196. Cp. below, v. 18, σπείρεται τοῖς ποιοῦσιν εἰρήνην.
Observe the contrast between the φύσις of Jeaste and the
φύσις of man. The one is made subordinate to the other by
God. (Gen. i. 26. 28.)
8. τὴν δὲ γλῶσσαν οὐδεὶς δύναται ἀνθρώπων δαμάσαι] but the
tongue can no man tame. No one among men can tame his own
tongue; to do this work we require the grace of God ( Augustine
and Catena, p. 22); but St. James does not therefore excuse
those who do not tame their tongues, for he says, ‘these things
ought not so to be’? (v. 10).
Or the sense may be; Men can tame savage animals, but no
one can tame the tongue of the slanderer, liar, and blasphemer ;
it is more furious than the wild beasts; they may be subdued
and pacified, but not it; it is an evil which cannot be controlled
(Petr. Damian. Epist. ii. 18), being full of deadly poison. The
slanderer and liar ‘‘ have sharpened their tongues like a serpent ;
adders’ poison is under their lips.’’ (Ps. cxl. 3.) Such was the
tongue of Doeg the Edomite, of which the Psalmist speaks in that
Psalm and in Ps. cxx. Cp. 1 Sam. xxii. 9—19.
This interpretation (as Estius has observed) seems to offer
the best solution of the Pelagian objections examined by Augua-
tine, de Nat. et Grat. c. 15.
th the above interpretations are specified by ancient Ex-
positors, e. g. Bede, p. 184.
— ἀκατάσχετον») uncontrollable. A, B have ἀκατάστατον,
and so Lach., Tisch., Alford.
9. ἐν αὐτῇῷῦ Ὁ The whole course of nature is contravened and
disturbed by sins of the Tongue. With the tongue we bless our
Lord and Father ; and this is the proper office of the Tongue, to
praise God ; and with it we curse men who have been made after
“the image of God. This unnatural inconsistency is censured Ps.
1. 16—20, “‘ What hast thou to do to declare My statutes ; whereas
thou givest thy mouth to evil; thou sittest and speakest against
thy brother? Whoso offereth Me praise, he glorifieth Me ; and to
him that ordereth his conversation right will I show the salva-
tion of God.” Thus the Psalmist offers the clue to the con-
nexion of the reasoning of St. James here, and in what follows
(v. 13), “Let him show from his good conversation (i.e. be-
haviour) his works with meekness of wisdom.”
From this sentence it is clear, that though the imege of God
in man was marred by the Fall, it was not destroyed. See also
Gen. ix. 6, where murder is forbidden after the flood, on the
ground that man was made in the image of God. And the divine
image, defaced in Adam, has been restored in Christ. (Col. iii.
10. Eph. iv. 24.)
Man’s inéeliectual nature presents an image of God; and
from a consideration of that image, as seen in man, we may de-
rive some clear and cogent evidences of the Being and Attributes
of God,—a proposition excellently proved in Dr. Barrow’s Serm.
vii. on Gen. i. 27, vol. iv. p. 163.
11. ὀπῆς] The dx) of a fountain is its eye, and the word
itself is connected with dy, ὕπτομαι, fo see, and so the word
Enon (the place of springs) is derived from the Hebrew v2
(ayin), an eye. (John iii. 23.)
12. οὔτε ἁλυκὸν γλυκύ] nor can water thal iz salt produce
JAMES III. 18--18. IV. 1—4.
Tis σοφὸς καὶ ἐπιστήμων ἐν ὑμῖν ; δειξάτω ἐκ τῆς καλῆς ἀναστροφῆς τὰ
161 Εἰ δὲ ζῆλον πικρὸν ἔχετε καὶ ἐριθείαν ἐν
¥ 3 aA? «᾿ ,
ἔργα αὐτοῦ ἐν πρᾳὕτητι σοφίας.
τῇ καρδίᾳ ὑμῶν, μὴ κατακαυχᾶσθε καὶ ψεύδεσθε κατὰ τῆς ἀληθείας.
ἔστιν αὕτη ἡ σοφία ἄνωθεν κατερχομένη, ἀλλ᾽ ἐπίγειος, ψυχικὴ, δαιμονιώδης:
1612 BY
A Q > ’ a 9 ,ὔ . nw aA aA
ὅπου γὰρ ζῆλος καὶ ἐριθεία, ἐκεὶ ἀκαταστασία καὶ πᾶν φαῦλον mpaypa:
17 ε δὲ » θ , “a ev ε >, 3 » 3 ‘ x >
ἡ δὲ ἄνωθεν σοφία πρῶτον μὲν ἁγνή ἐστιν, ἔπειτα εἰρηνικὴ, ἐπιεικὴς, εὐ-
AY AY ἐλέι Ν A 3 θῶ ἀδ ld \. 9 , 18 κι
πειθὴς, μεστὴ ἐλέους καὶ καρπῶν ἀγαθῶν, ἀδιάκριτος καὶ ἀνυπόκριτος. Καρ-
πὸς δὲ δικαιοσύνης ἐν εἰρήνῃ σπείρεται τοῖς ποιοῦσιν εἰρήνην.
IV. 1 "Πόθεν πόλεμοι καὶ πόθεν μάχαι ἐν ὑμῖν ; οὐκ ἐντεῦθεν, ἐκ τῶν ἡδονῶν
ὑμῶν τῶν στρατενομένων ἐν τοῖς μέλεσιν ὑμῶν; 3 ᾿Επιθυμεῖτε, καὶ οὐκ ἔχετε:
φονεύετε καὶ ζηλοῦτε, καὶ οὐ δύνασθε ἐπιτυχεῖν: μάχεσθε καὶ πολεμεῖτε, οὐκ
ν᾽ δὲ διὰ τὸ μὴ αἰτεῖσϑ ea Bb 3A . 9 , , n_ Re
ἔχετε δὲ, διὰ τὸ μὴ αἰτεῖσθαι dpas αἰτεῖτε, καὶ οὐ λαμβάνετε, διότι κακῶς
αἰτεῖσθε, ἵνα ἐν ταῖς ἡδοναῖς ὑμῶν δαπανήσητε.
27
h Gal. 6. 4.
eh. 1. 21.
Eph, 5. ἃ.
1 Rom. 13, 13.
k 1 Cor. 2. 6, 7.
11 Cor. 3. 8,
Gal. 5. 26.
m Prov. 11. 18.
15 Κα οὐκ
ς Pa. 73. 27.
John 15. 19.
4 « Μοιχαλίδες, οὐκ οἴδατε ὅτι ἡ φιλία τοῦ κόσμον ἔχθρα τοῦ Θεοῦ ἐστιν ; τὶν
what ie sweet. So A, Β, Ὁ, and Lach., Tisch., Α4[7.--- ΕἰΖ. has
οὕτως οὐδεμία πηγὴ ἁλυκὸν καὶ γλυκύ.
18---1δ. τίς σοφὸς καὶ ἐπιστήμων ἐν ὑμῖν] Many among you
lay claim to wisdom and knowledge ; let such prove the justice of
their claim by their good conversation in meekness of wisdom;
for where meekness is not, there is no real wisdom; if ye have
bitter envy and party spirit (see on Gal. v. 20; cp. 2 Cor. xii. 20.
Ron. ii. 8, and on Phil. i. 17) in your heart (whatever pretence
there may be to knowledge in the intellect), boast ye not, and lie
not against the truth, which is the only genuine end and object
of wisdom. This is not the wisdom that is coming down from
above (see i. 17), but is earthly, carnal, devilish; it is earthly
and allures the eye; it is carnal, not spiritual (see 1 Cor. ii. 14.
Jude 19), and stimulates the lust of the flesh; and it is devilish,
and ministers to pride. See the threefold division 1 John ii. 16.
On the difference between ἐκιστήμη, knowledge, natural or
acquired, of facts, and σοφία, the higher faculty of using know-
ledge in wise and virtuous practice, see Acts xix. 15; below, iv.
14. Eph. i. 8 Col. i. 9. :
16. ὅπου γὰρ (λο5] for where envy and party spirit is, there
is perturbation, disorder, disorganization, disruption of all that is
constituted and settled in society, ecclesiastical and civil. See
1 Cor. xiv. 33. 2 Cor. xii. 20. Phil. ii. 3. Strife and party
spirit would destroy Sion, and can build up nothing but Babel. Cp.
Bp. Sanderson, i. pp. 214. 350, and see Clemens R. i. capp. 3—9.
11. ἡ δὲ ἄνωθεν copia] bul the wisdom thal is from above, is
first pure (‘sancta,’ holy, free from taint, and hallowed to God),
then peaceable, equitable (see on 1 Tim. iii. 3), compliant
(Xenophon, Mem. iii. 4. 8), full of mercy and good fruits, not
partial, not censorious, not taking upon itself the office of
judging (Matt. vii. 1); and perhaps the meaning may also be,
not contentious, not disputatious (see on ii. 4). Indeed all these
senses may well be accepted here. And it is not Aypocritical ;
neither making any pretensions to what it is not, nor disguising
what it is; without semblance and without dissimulation. Being
ἀδιάκριτος, it does not spy out motes in a brother's eye, and
being ἀνυπόκριτος, it does not hide the beam in its own. Cp.
Luke vi. 42, where partiality and hypocrisy are coupled together.
On the active sense of such adjectives as ἀδιάκριτος see
Winer, p. 88.
18. καρπὸς δικαιοσύνης) the fruit of righteousness is sown by
them who make peace. The fruit of righteousness ; the genitive
of apposition, as κόκκος σινάπεως, σίτου (Matt. xiii. 31. John
xii, 24. 1 Cor. xv. 37), and καρπὸς δικαιοσύνης, Phil. i. 11, and
Heb. xii. 11, a chapter in which St. Paul appears to be inculcating
the lessons taught in this Epistle by St. James. Cp. above, on ii,
25. This fruit is sown by them who make peace. The /ruit is,
as it were, contained in the seed; and they who sow the seed
enjoy the fruit. ‘‘ Whatsoever a man soweth, that shall he also
reap.” (Gal. vi. 7.) The dative is the dative of the agent, as in
τ. 7. Compare the beatitude in Matt. v. 9. This beautiful
picture of true Wisdom may be placed side by side with that of
Charity portrayed by St. Paul (1 Cor. xiii.).
Cu. IV. 1. πόθεν πόλεμοι] whence are ware and whence are
Sightings among you? Whence are wars? from lusts, warring
in you; warring against the soud (1 Pet. ii. 11). He refers to the
feads and factions, prevalent among the Jews and Jewish pro-
selytes at that time; and a main cause of the Fall of J: m,
See above, note on Matt. xxiv. 15, and the authorities from Jo-
14.
Gal. 1.10. 1 John 2. 15.
sephus there quoted. This passage seems to be imitated by S.
Clement, Rom. i. 46, ἵνα τι dus «ον πόλεμός τε ἐν ὑμῖν.
2. φονεύετε] ye commit murder: which was specially true of
those bands of λῃσταὶ, sicarii, robbers and assassins, who, under —
the name of zealots, infested Jewish society at this time, and at
last made the Temple itself a den of assassins. See Matt. xxi. 13.
Evidences of the blood-thiraty spirit of rage, which now like a
fiend possessed the heart of large numbers of the people, may be
seen in the murderous plots and violent and frequent outbreaks at
this period, mentioned in Josephus (cp. Whitby here) and in the
Gospels and Acts, such as that of Barabbas (Matt. xxvii. 16. John
xviii. 40), and of Judas of Galilee, and Theudas (Acts v. 36, where
see the notes) and the Egyptian (Acts xxi. 38), and the conspiracy
against St. Paul (Acts xxiii. 12—14). There may also he a
reference here to the cry of the multitude assembled from all
of the Jewish dispersions at the Passover, Crucify Him’’ (Mark
xv. 13, 14). See below, v. 6, ἐφονεύσατε τὸν δίκαιον.
The writer himself of this Epistle, St. James, fell a victim to
this murderous spirit. See below, v. 6.
It is observed by Dr. Hammond, that the Epistle of St.
James, the Bishop of Jerusalem, and especially the latter part of
it, was designed for the use of Jews as well as of Christians.
St. James was revered by the Jews (as appears from the passage
of Hegesippus in Eused. ii. 23); his censures of sins, and his
warnings of coming calamities were specially applicable to them ;
and after his death, when his’ prophetic denunciations had been
fulfilled in the destruction of Jerusalem, his words would be care~
fally noted, and a fresh argument would thence arise in behalf of
the cause of the Gospel which he preached.
4. porxarl3es] Ye adulteresses. A bold figure, used with
vehement indignation, characteristic of this Epistle, in which St.
James speaks in the δεινότης and stern Janguage of a Hebrew
Prophet in denouncing sin. Ye were espoused to God: “Thy
Maker is thy husband ’’ (Isa. liv. 5), but where is the love of
thine espousals? (Jer. ii. 2.) Ye are as a wife that committeth
pee (Ezek. xvi. 32). Ye are an adulterous generation (γενεὰ
μοιχαλίς) (Matt. xii. 39; xvi. 4. Mark viii. 38).
Some MSS., K, L, and many Cursives, have μοιχοὶ καὶ μοιχα-
Aides, and so Elz. But the feminine μοιχαλίδες placed alone, is
more expressive, as describing the conjugal relation of the soul to
God: cp. St. Paul’s language 2 Cor. xi. 2, I have espoused you as
a chaste Virgin to Christ; and μοιχαλίδες (without μοιχοὶ καὶ)
is the reading of A, B, and of most versions, which render the
word by fornicatores: and so Lachmann, Tisch., Alford; and the
feminine does not present a bolder figure here than in the
of St. Peter, ὀφθαλμοὺς ἔχοντες μεστοὺς μοιχαλίδος (2 Pet. ii.
14), which affords the best illustration of this text.
Accordingly, the words are expounded in a spiritual sense by
Augustine, Serm. 15, and Serm. 162, and are applied to souls
lured by earthly love from loyalty and fealty to God, which are
guilty of spiritual harlotry and adultery; see Matt. xii. 39, and
Ps. Ixsiii, 26, Thou hast destroyed all them that commit sornica-
tion against Thee. Cp. Rev. ii. 20—22; xvii. i. &. 15; and
80 Theophylact and Bede. -
The censure of St. James is also to be applied to Communi.
ties which break their troth to God. Cp. Wiesenger and Huther.
4—86.] Observe in these verses, the rapid succession of ques-
tions, and of short pungent sentences, like arrows drawn forth
from a quiver, and discharged in a thick volley from the bow, by
the hand of the spiritual archer. Ε
E2
JAMES IV. 5—12.
acen.es. Ὃς ἂν οὖν βουληθῇ φίλος εἶναι τοῦ κόσμου, ἐχθρὸς τοῦ Θεοῦ καθίσταται.
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Ἀν... κατῴκησεν ἐν ἡμῖν ; 5" Μείζονα δὲ δίδωσι χάριν" διὸ λέγει, Ὁ Θεὸς ὑπερ-
Luke 1. 52.
e411 £18 μ. ηἠφάνοις ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσι χάριν.
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1 Eph. 4. 37 Ἰ ΓΙ Υπρτάγητε οὖν τῷ Θεῷ. ᾿Αντίστητε τῷ Διαβόλῳ, καὶ φεύξεται ἀφ᾽ ὑμῶν.
yt 2 88? , - a eer) aA ean , a ε AY s
2Chron. 15.2. 8 εἾ ΒΕ γγίσατε τῷ Θεῷ, καὶ ἐγγιεῖ ὑμῖν. Καθαρίσατε χεῖρας, ἁμαρτωλοὶ, καὶ
ὅμως “, ἁγνίσατε καρδίας, δίψνχοι. 9" Ταλαιπωρήσατε καὶ πενθήσατε καὶ κλαύσατε.
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Prov.%9.23. ὈΟ γέλως ὑμῶν els πένθος μεταστραφήτω, καὶ ἡ χαρὰ εἰς κατήφειαν. 1°' Ταπει-
Matt. 28, 12. a a
Lue. νώθητε ἐνώπιον τοῦ Κυρίου, καὶ ὑψώσει ὑμᾶς.
1 Bet. 8.6. 11 * Μὴ καταλαλεῖτε ἀλλήλων, ἀδελφοί: ὁ καταλαλῶν ἀδελφοῦ, καὶ κρίνων τὸν
Hom. τὰ ἀδελφὸν αὐτοῦ, καταλαλεῖ νόμου, καὶ κρίνει νόμον' εἰ δὲ νόμον κρίνεις, οὐκ εἶ
.4.ὁὃ. 2 ’ aA
1 Mat, io, 2s ποιητὴς νόμον, ἀλλὰ κριτής. 32 ' Els ἐστιν 6 νομοθέτης ὁ δυνάμενος σῶσαι Kat
ἀπολέσαι σὺ τίς εἶ, ὃς κρίνεις τὸν ἕτερον ;
After the vehement and indignant emission of this sacred
artillery against the enemies of the truth, the Apostle changes his
tone, and in calm and gentle accents, made more touching by the
contrast, he exhorts and encourages the faithful. Compare the
similar strain in v. 1—6, 7—19, with which he concludes.
— οὐκ οἴδατε] Know ye not? Ye who profess knowledge,
and rely on that. See ii. 20; iv. 17; v. 20.
— καθίσταται] makes himse{f. Seo above, iii. 6.
δ. ἢ δοκεῖτε) Do ye imagine that the Scripture speaketh in
vain? Ye boast that ye have the Scripture committed to you.
This is your highest privilege (see Rom. iii. 2). Do ye imagine
that the words of the Scripture are mere idle illusions? Hath
God spoken, and shall He not do it? (Numb. xxiii. 19. 1 Sam.
xv. 29.) He has said that ye shall not follow after other gods,
but serve the Lord only. t. x. 20. 1 Sam. vii. 3.) He has
condemned the love of this world; He has said that “ye cannot
serve two masters, God and Mammon.” He has said that “the
love of the world is enmity with God;” and He has declared
that “all his enemies shall feel His hand, and be made His foot-
stool.” Do ye suppose that such declarations as these, uttered
by God Himself in Holy Scripture (see Ps. lxxiii. 27. Matt. vi.
24. Ps. xxi. 8; xcii. 9),are mere empty sounds, uttered in vain?
This cannot be.
For examples of λέγω, to speak, without any recital
of the words spoken, see Rom. ifi. 5; xi. 13. 1 Cor. x. 15; xv.
34. 2 Cor. vi. 13; vii. 3; viii. 8; xi. 21.
This is the first question. Next follows a second ;
— πρὸς φθόνον ἐπιποθεῖ] Doth the Spirit, which abode in you,
lust to envy? Ye have been made Temples of the Holy Ghost.
Ye are builded together for an habitation of God through the
Spirit (1 Cor. iii. 16; vi. 19. 2 Cor. vi. 16). Doth that good
jirit, with ‘which ye were sealed unto the day of redemption ”
ph. iv. 30), yearn toward envy? No: surely the Spirit of God
is a loving, peaceable Spirit : it longs for the good of others, it
teaches you to seek fhetr benefit, and to edify them in love, (1
Cor. x. 24. 38 ; xiii. 5. Phil. ii. 4,) and to lay down your lives for
the brethren (1 John iii. 16). Ye say, that ye have the Spirit.
Prove the truth of your vauntings by bringing forth the fruits of
the Spirit, ‘love, joy, peace, long-suffering, goodness, geutle-
ness’ (Gal. v. 22). Or if the Spirit that took up his abode in
you, does lust unto envy, then be assured it is not the Spirit of
God; but it is the spirit of the Devil who “was a murderer from
ing” (Jobn viii. 44. 1 John iii. 15).
Some MSS. (A, B) have κατῴκισεν; but κατῴκησεν seems
to be preferable, with the sense came and dwelt, took up his abode
and dwelt in you. See Eph. iii. 17.
The punctuation of these two clauses, as (wo distinct ques-
tions, removes all the difficulty, which some have found in this
verse; and such a punctuation had already been suggested by
earlier interpreters, e. g. Bede, p. 191, and cp. Whitby here, and
Bp. Wilson.
6. μείζονα δὲ δίδωσιν χάριν) No; the Spirit does not lust to
envy, but He is giving greater grace. If therefore ye really have
the Spirit, as ye profess to have, then the proof of it will be seen
in your continual growth in grace. For the Spirit is ever giving
fresh accessions of grace to those who really Aave him, that is, to
all who use his gifts; whosoever Aath, to him shall be given,
and he shall have more abundance (Matt. xiii. 12). But if the
graces of the Spirit, which are le, amiable, and gentle, are
not seen in your actions, and if on the contrary ye bring forth the
works of the flesh, which are adultery, hatred, variance, wrath,
strife, envyings (Gal. v. 19—21), then ye convict yourselves of
not having the Spirit, and prove that all your professions are
vain.
— διὸ Adye:] wherefore He saith. See Ps. cxxxviii. 6. Prov.
iii. 34. Matt. xxiii. 13.
8. δίψυχοι] ye double-minded; ye two-minded men. The
word is here used in a larger sense than above, i. 8. A man with
two minds is one who prays to God, and yet has a secret yearning
for some darling sin, which he will not leave; and therefore has
an inward sense that his prayers are vain, and does not pray with
faith. A man with two minds is one who desires to rejoice with
the world now, and to reign hereafter with God. A man with
two minds is one, who in doing good to men looks not to the
glory of God, but to the praise of the world. Such an one is
unstable in all his goings (i. 8); and of him it is said, “ Woe to
the sinner that goeth two ways.” Ecclus. ii. 12. Cp. Bede here.
9. πενθήσατε) mourn ye. Cp. Matt. v. 4. Luke vi. 25.
— ἡ χαρὰ eis κατήφειαν) Let your joy be turned into sadness;
shown by a pensive downcast look of shame and sorrow, and pro-
duced usually by some sudden shock. See Loesner, p. 466, and
Wetst.
11. μὴ καταλαλεῖτε ἀλλήλων] «Cp. 8. Clement, ii. 4.
— καταλαλεῖ νόμου] he speaketh against the Law, and judgeth
the Law; which is summed up in one word, ‘ Love,’ and that is
set at nought by thee who judgest thy brother. See ii. 8. Rom.
xiii. 8,9. Gal. v. 14.
12. εἷς ἐστιν ὁ νομοθέτης] One only is the Lawgiver, who is
able to save and fo kill; and thou invadest His office when thou
presumest to judge the servant of Him Who will judge thee.
This text is important as a caution against the sin of those
who usurp the prerogative of God, and assume a dominion over
the conscience.
This is done by many in the following ways, (1) by enacting
laws as of force to bind the Conscience by their own proper
vigour ; (2) by dispensing with any of the Divine Laws; (3) by
enacting any thing contrary to the Law of Him Who is the Su-
preme Legislator, and Who alone has power to kill and to destroy.
This divine declaration is therefore condemnatory —
(1) Of sundry assumptions of the Papacy. See Matt. xv.
9. 2 Thess. ii. 2. 1 Tim. iv. 3. Rev. xiii. 5.
(2) Of all enactments of civil powers, contravening the Law
of God. See Matt. v. 32.
(3) Of all theories of policy and government which repre-
sent human societies of men as sources of er. Such theories
contradict the pain of St. James, et ta pelea the Supre-
macy of God, and encourage usurpations of His prerogatives.
Human laws, which are nof contrary to God's Law, and
which are enacted by competent lawful authority, do not oblige
the conscience by any thing inherent in themselves, but they
oblige the conscience by reason of the power which lawful autho-
rity derives from God, “the only Legislator who is able to save
and to destroy.”” See above on Rom. xiii. 1—3; and the Lecture
of Bp. Sanderson on this text, de Consc. Preelect. iv., vol. iv.
§ 9, p. 65; and Preel. νυ. § 23, p. 109.
e words of St. James (he says) assert, that there is but
one Lawgiver—not one sel: out of many, nor one above all
the rest, but one exclusively; that is, one, and but one alone,
who is able to save and destroy.
What was usually applied to the prerogatives of Kings, may
be justly said of the Conscience of every man, that it is subject
to none but God, and knows no superior upon earth. Memorable
is the observation of the Emperor Maximilian, To offer to
domineer over the conscience, is to assault the citadel of Heaven.
JAMES IV. 18---17. V. 1—3.
13 αϑάγε νῦν, οἱ λέγοντες, Σήμερον καὶ αὔριον πορευσόμεθα εἷς τήνδε τὴν
πόλιν, καὶ ποιήσομεν ἐκεῖ ἐνιαυτὸν ἕνα, καὶ ἐμπορευσόμεθα, καὶ κερδήσομεν'
14υ
ὑμῶν ταῖς ἐπερχομέναις.
29
m Prov. 27. 1.
Luke 12. 18.
n Job 7. 7.
Isa. 40. 6.
1 Cor. 7. δὶ.
ν 3 2. » q fol Ψ , ΝΥ ε x € A 3 Ν a
οἵτινες οὐκ ἐπίστασθε τὸ THs αὔριον. Ποία yap ἡ ζωὴ ὑμῶν ; ἀτμὶς yap WF J;
ἐστε ἡ πρὸς ὀλίγον φαινομένη, ἔπειτα ἀφανιζομένη" 15 " ἀντὶ τοῦ λέγειν ὑμᾶς,
᾿Εὰν ὁ Κύριος θελήσῃ, καὶ ζήσομεν, καὶ ποιήσομεν τοῦτο ἣ ἐκεῖνο.
“ Lal > 4 ε »“ ~ cA ,ὕ ,
δὲ καυχᾶσθε ἐν ταῖς ἀλαζονείαις ὑμῶν. Πᾶσα καύχησις τοιαύτη πονηρά ἐστιν.
17 « Εἰδότι οὖν καλὸν ποιεῖν, καὶ μὴ ποιοῦντι, ἁμαρτία αὐτῷ ἐστιν.
V. 1 *"Aye νῦν, οἱ πλούσιοι, κλαύσατε ὀλολύζοντες ἐπὶ ταῖς ταλαιπωρίαις
3} Ὃ πλοῦτος ὑμῶν σέσηπε, καὶ τὰ ἱμάτια ὑμῶν 1 τίει. 6..
1 John 2. 17.
. eae 21.
κ᾿ Cor. 4. 19.
16 P Nop Heb. 6.3.
p 1 Cor. 5. 6.
Luke 12. 47.
ohn 9. 41,
Rom. 1. 20, 21, $2.
ἃ 2.17, 18, 23,
a Prov. 11. 28.
Amos 6. 1.
Luke 6. 24.
Ὁ Matt. 6. 19, 20.
’ », 8 εε a ε lel Ν ε » ΄ N ε oN
σητόβρωτα yéyover ὃ“ ὁ χρυσὸς ὑμῶν καὶ ὁ ἄργυρος κατίωται, καὶ ὁ ids c Rom 2.5.
αὐτῶν εἰς μαρτύριον ὑμῖν ἔσται, καὶ φάγεται τὰς σάρκας ὑμῶν ὡς πῦρ' ἐθησαυ-
ρίσατε ἐν ἐσχάταις ἡμέραις.
That man is ἃ plunderer of the Divine Glory, and an invader of
the authority that belongs to God, whosoever he be, that claims a
Right over the consciences of men, or upon them. Let
the Popes of Rome, and the train of Canonisis, Jesuits, and
Sycophanis, that flatter and fawn upon them, clear themselves,
if they can, of this sacrilege; and let such as submit their Con-
sciences to the power of any creature, which only ought to be
subject to God, be careful lest by transferring the honour of that
service that belongs to God, to any creature upon earth, they make
a God of that creature, and so, in effect, become guilty of idolatry.
From this first conciusion thus proved, follows this remark-
able inference, that the proper rule of the Conscience is that
which God, the Supreme Lawgiver, hath prescribed to it; and
besides that, there is no other that ought to be admitted.
Yet this hinders not, that there may be other Lawgivers of
an inferior order, who by authority derived to them from the
Supreme Power, may have a just right to make laws, and conse-
poner to bind the Conscience to obedience. We do not say
God has committed to the Magistrate a power to oblige the
Consciences of his people by Laws, but rather (to speak with
more care and propriety) that God bas given to the Magis-
trate a jurisdiction to e Laws, which by virtue alone of the
Divine authority, do oblige the Consciences of the subject ; for
properly speaking, the Magistrate does not oblige the Conscience
to obey the Law, but God obliges the Conscience to obey the
Magistrate. Bp. Sanderson.
— τὸν ἕτερον) thy neighbour. See Rom. ii. 1; xiii. 8. 1 Cor.
vi. 1. Gal. vi. 4.
18. ἄγε viv, of λέγοντες: Go to now, ye that say. Cp. v. 1.
On the use of the singular ἄγε, with the plural noun of par-
ticiple, see Hom. Il. i. 62, and passim; 20 “age,” in Latin: see
Wetst. p. 676.
14, ἀτμὶς γάρ ἐστε) for ye are avapour. Elz. has ἐστι, it is
(i. 6. your life is) a vapour; but the reading ἐστε, ye are, autho-
rized by many MSS., and received by Lech., Tisch., Huther, is
more expressive. Not only your life, but ye yourselves are 8
vapour. Cp.i. 10. B has ἐστε; and A, K have ἔσται, which
is probably the same reading as ἐστε (a: and ε being often con-
fused in MSS.), and either ἐστε or ἔσται are in numerous MSS.
and some Versions. Compare Horat. (Od. iv. 7. 16), “ Pulvis et
umbra sumus.”
16. ἀντὶ τοῦ λέγειν ὑμᾶς) instead of your saying. This is to
be construed with ». 13, Woe unto you who say, ‘ To-day and
to-morrow we will set forth to that cily,’ instead of saying (as
ye ought to do), If the Lord will, we shall both live, and shall
do this or that.
On the reading and construction cp. Winer, p. 256, who
does not however seem to be aware that A, B have both (hooper
and ποιήσομεν, in the future. This reading (which is received by
Tisch., Lach., Alf.) makes both life and action to depend on the
will of God.
16. viv δὲ καυχᾶσθε] but now ye are glorying (not in the
Lord as ye ought to glory, 1 Cor. i. 31, but) in your own vain
vauntings ; in your own confident and presumptuous boastings,
of your own wisdom and power. On the sense of ἀλάζων, see
Rom. i. 30. 2 Tim. iii. 2. Cp. 1 John ii. 16.
IT. εἰδότι οὖν} to him therefore who knoweth to do good, and
doeth it not, there is sin.
This conclusion of St. James is added as the samming-up
of the argument, in the same manner as the βρβαπιεας with which
St. Paul closes his reasonings concerning a bting conscience,
where he says, “ Whatsoever is not of faith, te sin;” that is,
whenever a man does any thing without being persuaded in his
mind that he may lawfully do it, he is guilty of cin. Rom. xiv. 23.
‘ oa appears to have his eye here on this statement of
t.
St. James adds to it another maxim of general import, viz.
that whensoever a man omits to do any thing which he is per-
suaded in his own mind that he ought to do, he is guilty of sin.
Thus these two A lic verdicts, delivered in a similar
manner, constitute two fundamental rules of human action, as to
what men are bound to forbear doing, and as to what they are
bound to do.
Those persons whom St. Paul addressed, were tempted to do
many things, which they did not, in their consciences, approve ;
and the Apostle warns them, that if they do any thing against
their conscience, they commit sin.
to whom 8t. James wrote, were vainglorious of their
religious knowledge; but they were not careful to show forth
their religious knowledge by ch de actice; and the Apostle
teaches them that their knowledge will only increase their guilt,
unless they do what they Anow to be right. :
Hence, while it is a sin to shun knowledge, and there is
some sin of ignorance (cp. Augustine, vi. 661), and it is a sin
to shut the ears to instruction; and it is a duty to get know-
ledge, to increase in knowledge, to abound in knowledge, we must
beware not to rest in knowledge. We must add to our know-
ledge, temperance, patience, godliness, brotherly kindness, charity.
Without these dnowledge is unprofitable; nay, will only increase
our condemnation. See Bp. Sanderson, iii. p.232-—4. Cp. Luke
xii. 47. John ix. 41; xv. 22; and see the woes pronounced on
Chorazin and Capernaum, Matt. xi. 21.
Cu. V. 1. “Aye viv, of πλούσιοι] Go to now, ye rich, weep and
howl. He continues his address to the Jews, and especially the
Sadducees, noted for wealth and worldliness. Among the Chris-
tians few were rich (see above, ii. 5—7), and therefore this portion
of the Epi is not to be restricted to them; see v. 6. St.
James, like a Christian Jeremiah, is uttering a divine prophecy, of
the woes that are coming on Jerusalem and on the Jews through-
ar the world. baie on
. 6 πλοῦτος ὑμῶν) your th is mouldering in corruption,
and your garments (stored up in vain superfluity in your ward-
robes) are become moth-eaten. Although they may still glitter
brightly in your eyes, and may dazzle men by their brilliance when
ye walk the streets, or sit in the high places of this world; yet
are in fact already cankered. They are loathsome in God’s
sight. The divine anger has breathed upon them and blighted
them ; they are already withered and blasted, as being doomed to
ly destruction : for ye lived delicately on the earth (see Ὁ. 5),
and have not laid up treasure in Aeaven, where neither moth nor
rust doth corrupt (Matt. vi. 20).
— ὁ χρυσός] your gold and your silver are eaten up with rust.
The sentence is figurative, and is shown to be such by this ex-
pression. Li ly gold does not contract rust (see Theognis, 451.
Pliny, N. H. xxxiii. 19, and other authorities in Wetstein, p.
678): but those precious metals, which na(urally are incapable
of rust, do, by being abused, or not rightly used, mt and
spiritually contract rust; and not only so, but are, as St. James
says, eaten up with rust. Even while shiuing in your coffers,
they are, in God’s eye, sullied and corroded, and they will not
profit you in the day of trial, but be consumed by His indignation:
and the rust they have contracted by lying idle as κτήματα, and
not been used as χρήματα, will be a witness against you at the
Great Day; and will pass from them by a plague-like contagion,
and devour your flesh as fire.
8, 4. ἐθησανρίσατε] ye laid up treasure in the last days. He
speaks of this laying up as past, and as done in the last days.
90
d Lev. 19. 18.
Deut. 24. 14.
Job 24. 10, 11.
Mal. 8. 5.
Ecclus. 84. 21, 22.
Σαβαὼθ εἰσελήλνυθαν.
e Job 21. 18.
Luke 16. 19, 25.
fch. 2. 6.
Oo can
τάσσεται UPLLY.
Such is the divine language of prophecy. The Holy Spirit,
speaking by St. James, utters a voice as it were from the Divine
Throne and from the Day of Judgment.
The judicial sentence is pronounced, and is as good as executed,
in the eye of God. A sublime and awful picture. God is seated on
His throne. The wages of the poor, defrauded by their proud
and wealthy oppressor, have cried aloud, and their cries have
entered into the ears of God, styled here by His awful and ma-
jestic title in authentic Hebrew words, to make it more striking to
the Jews,—The Lord of ΒΑΒΑΟΤΗ ; the Lonp of Hosts of Angels,
with which He cometh to execute judgment.
St. James here takes up the prophetic warnings of Malachi
(iii. 5), where God declares that He will “come near to them to
judgment, and that He will be a swift witness against the adul-
terers and false swearers, and against those that oppress the
hireling in his wages"’ (τοὺς ἀποστεροῦντας- μισθὸν μισθωτοῦ :
cp. Ecclus. xxxiii. 27), the widow and the fatherless (see above, i.
27), aud “ that fear not Me, saith The Lorn of Hosts.” “ For I
am the Lord, I change not” (see above, i. 17). And now we call
the proud happy! (Mal. iii. 15.)
On this use of ἀπὸ. on your part, by you, after the passive
verb. ἀπεστερημένον, see above, i. 13, ἀπὸ Θεοῦ πειράζομαι, Winer,
p- 382, note, and above on Luke vi. 18. Some expositors connect
κράζει with ag’ ὑμῶν, cries from out of your hands, or coffers, in
which it is detained ; but this seems to be a forced interpretation,
and not authorized by any Ancient Version.
δ. ἐτρυφήσατε ἐπὶ τῆς γῆς) ye revelled upon earth. Ye
have not bad your treasure in heaven. Ye have not found de-
. light in spiritual things, such as God’s sabbaths (Isa. lviii. 13),
and in the pleasures of His house (Ps. cxxii. 1; lxv. 4), and in
doing His statutes (Ps. cxix. 72. 97), but in what is earthly and
perishable: ye have had your things in this life, and there-
ἰὸν ye will suffer loss and torment in the life to come. Luke
25.
— ἐσκαταλήσατε] instead of devoting your worldly wealth—
which was God’s gift—to God’s service, ye lavished it in luxury
and riot, and indulgence on yourselves.
On the word σπκαταλῶ, from ordw, distraho, σπαθῶ, dissipo,
ep. 1 Tim. v. 6. Prov. xxix. 21. Amos vi. 4, and Weistein, ii.
. 340.
᾿ -- ἐν ἡμέρᾳ σφαγῆ5)] A striking contrast. Ye feasted jovially
in a day of sacrifice, when abundance of flesh of the sacrificed
animals is on the table at the sacrificial banquet. Ye ought to have
raled the people gently and mildly; but ye “ have fed yourselves
and not the flock,” ye nourished your own hearts and not those
of your people ; ye have sacrificed and devoured them like sheep
or calves of the stall fatted for the pampering of your own appe-
tites. Cp. Ezek. xxxiv. 1—10. Cyril, in Caten. p. 33.
Ye did this at that very time when ye yourselves were like
victims appointed to be sacrificed in the day of the Lord’s ven-
geance, which is often compared by Hebrew prophets to a sacrifice,
68 below, Rev. xix. 17. Cp. Gicumenius and Theophylact
ere.
This was signally verified by the event. The Jews from all
parts of the world came together to the sacrifice of the Passover,
A.D. 70, and they themselves were then slain as victims to God’s
offended justice, especially in the Temple. See above on Matt.
xxiv. 1.15; and particularly the rich among them, as recorded by
Josephus in Β. J. vi. passim. Their wealth excited the cupidity
and provoked the fury of the factious Zealots against them, and
they fell victims in a day of slaughter to their own love of mam-
mon ; what was left of their substance was consumed by the flames
which burnt the city. Josephus, vii. 29. 32. 37.
Elz. inserts ὡς, as, before ἐν ἡμέρᾳ, but ὡς is not in A, B,
and is rejected by Lach., Tisch., Alf.
6. κατεδικάσατε] ye condemned, ye murdered the Just One:
Christ (Cassiodor., Gicumen., Bede, Bengel): this was your
crowning sin, the cause of your coming woe: and after many
years of long-suffering on God’s part, ye have not been brought
to repentance; “ye denied the Holy One and the Jusr, and
killed the Prince of Life.’* (Acts iii. 14, 15.) Ye have also slain
His faithful witness St. Stephen (Acts vii. 59), and St. James the
brother of John (Acts xii. 2), and thus ye prove yourselves the
children of your fathers who slew the prophets, who “ pre an-
nounced to you the coming of the Just Ong (τοῦ Δικαίου) of
JAMES V. 4—6.
4 Δ Ἰδοὺ, 6 μισθὸς τῶν ἐργατῶν τῶν ἀμησάντων Tas χώρας ὑμῶν, 6 ἄπεστε-
, 3.1" ε a 2 Ν a e \ aA 0 , 9 a or ,
ρῥημένος ad’ ὑμῶν κράζει: καὶ ai Boat τῶν θερισάντων εἰς τὰ Gra Κυρίου
ὃ ο᾿Ετρυφήσατε ἐπὶ τῆς γῆς, καὶ ἐσπαταλήσατε. ᾿Εθρέψατε τὰς καρδίας
ὑμῶν ἐν ἡμέρᾳ σφαγῆς. δ΄ Κατεδικάσατε, ἐφονεύσατε τὸν δίκαιον" οὐκ ἀντυ-
whom ye became the betrayers and murderers” (φονεῖς, Acts vii.
52), as was said to the Jewish Sanhedrim by the first Martyr,
St. Stephen, in the speech which seems to have beenin the mind
of St. James when he wrote these words.
It has been alleged by way of objection to this interpretation,
that the Jews of the age in which this Epistle was written, could
not be charged with having condemned and killed Christ, who
had been crucified about thirty years before. But this objection
is of little weight. Our Lord asserts that they who persecuted
Him had even killed Zacharias the son of Barachias, slain many
centuries before (Matt. xxiii. 35).
Those words, like many other sayings of Christ, especially
these recorded in the Gospel of St. Matthew, seem to have been
in the mind of St. James when he wrote this Epistle. The just
blood of the just Abel, and of all the other just men slain from
the beginning, were drops in their cup of guilt, which overflowed
at the shedding of the blood of the Just One, typified by Abel,
and by all the Martyrs to the days of Zacharias; see the note on
that passage ; ὅπως ἔλθῃ ἐφ᾽ ὑμᾶς πᾶν αἷμα δίκαιον ἀπὸ τοῦ al-
ματος ᾿Αβὲλ τοῦ δικαίου, ἕως τοῦ αἵματος Ζαχαρίου υἱοῦ Βαρα-
χίου ὃν ἐφονεύσατε.
By clinging to the sins of their fathers the Jews identified
themselves with them; they committed their sins. They who
persecuted the Christians after the Ascension persecuted Christ
(Acts ix. 4,5). Hence Justin Martyr, writing a century after
St. James, says to the Jews, ‘* Ye killed the Just One and His
prophets before Him.”’ Dialog. c. Tryphon. c. 16. The same
may still be said to the Jews even at (his day.
Observe the eloquent vehemence (δεινότης) of this
appeal, made more forcible by the omission of all connecting
particles ; an example of asyndeton well deserving the notice of
any Christian Longinus, who may write a treatise ‘‘on the sub-
lime” (περὶ ὕψους), as displayed in Holy Writ, Ye nourished
your hearts in a day of sacrifice; ye condemned, ye murdered
the Just Ong; He doth nol resist you. Cp. above, vv. 4—9.
He doth not resist you. His long-suffering is exhausted, He no
longer strives with you. He lets you alone (Hos. iv. 17). This
is the worst punishment of all; He leaves you to yourselves.
Your house (no longer His house) is left to you desolate (Matt.
xxiii. 38). He chooses your delusions (Isa. ixvi. 4), and chas-
tises you by your own devices (Jer. ii. 19), and gives you over to
a reprobate mind (Rom. i. 28), and your cup of guilt and punish-
ment has now brimmed over, and all the righteous blood shed by
your fathers will be required of this generation (Luke xi. 50, 51).
A warning and prophecy rendered more striking by the fact that
he who uttered it was called by the Jews ‘‘ James the Just,”’ and was
murdered by them at Jerusalem at a time of sacrifice, as a victim
at the Passover (as his Master was before him), when great
multitudes came up to Jerusalem (A.D. 62).
Eight years after that murder, and also at a Passover,
Jerusalem itself was destroyed. Hegesippus, ap. Euseb. ii. 23.
Cp. Euseb. iii. 7, where he speaks of God's long-suffering toward
the Jews for forty years after the death of Christ, and of His
mercy to the Jews in allowing holy men to remain at Jerusa-
lem, especially James, the first bishop of Jerusalem, the Lord’s
brother, who was to the city like a very strong bulwark (&pxos
ἐχυρώτατον. Cp. his name Obdlias, see above, Introduction, p. 5),
while God’s providence was still bearing long (μακροθυμούσης)
with them if haply they would repent. By killing St. James
they stripped themselves of that strong defence, and provoked
the overflowing of God's wrath upon them.
The words of Eusebius (ii. 23), citing the narrative of Hege-
sippus, concerning the death of St. James, deserve to be cited at
large; they are thus rendered by Lardner, History of the
Apostles (ch. xvi. vol. iii. p. 36), “" When Paul had appealed to
Caesar, and Festus had sent him to Rome, the Jews being disap-
pointed in their design against Aim, turned their rage against
James, the Lord’s brother, to whom the Apostles had assigned
the episcopal chair of Jerusalem. And in this manner they
proceeded against him. Having laid hold of him, they required
him in the presence of all the people to renounce his faith in
Christ. But he with freedom and boldness beyond expectation,
before all the multitude, declared our Lord and Saviour Jesus
Christ to be the Son of God. They not enduring the testimony
of a man, who was in high esteem for his piety, laid hold of the
JAMES V. 7—9.
31
7® Μακροθυμήσατε οὖν, ἀδελφοὶ, ἕως τῆς παρουσίας τοῦ Κυρίου. ᾿Ιδοὺ, ὁ g Deut. 11.14.
γεωργὸς ἐκδέχεται τὸν τίμιον καρπὸν τῆς γῆς, μακροθυμῶν ἐπ᾽ αὐτῷ, ἕως ἂν
λάβῃ ὑετὸν πρώϊμον καὶ ὄψιμον: ὃ μακροθυμήσατε καὶ ὑμεῖς, στηρίξατε τὰς
καρδίας ὑμῶν, ὅτι ἡ παρουσία τοῦ Κυρίου ἤγγικε.
9} Μὴ στενάζετε κατ᾽ ἀλλήλων, ἀδελφοὶ, ἵνα μὴ κριθῆτε' ἰδοὺ, ὁ κριτὴς πρὸ
Led Led 9
τῶν θυρῶν ἕστηκεν.
opportunity when the Country was without a Governor, to put
him to death. For Festus having died about that time in Judea,
the province had in it no Procurator. The manner of the death
of James was shown before in the words of Clement, who said
that he was thrown off from the pediment of the temple (see on
Matt. iv. 5. Luke iv. 9), and then best to death with a club.
But no one has 50 accurately related this transaction as Hegesippus,
a man in the first succession of the Apostles, in the fifth book of
his commentaries, whose words are to this purpose,— James the
brother of our Lord, undertook together with the Apostles the
government of the Church. He has been called the Just by all
from the time of our Saviour to ours. Some, of the seven sects,
which there were among the Jews, asked him, Which is the ‘Door
of Jesus: or, What is the Door of salvation ? And he said: Jesus
is the Saviour, or the way of salvation. Some of them therefore
believed that Jesus is the Christ... . . And when many of the
chief men also believed, there was a disturbance among the Jews
and among the Scribes and Pharisees, who said that there was
danger, lest all the people should think Jesus to be the Christ.
They came therefore to James and said: We beseech thee, restrain
the errour of the people. We entrest thee to persuade all that
come hither at the time of Passover to think rightly concerning
Jesus. For all the people, and all of us put confidence in thee.
.... Stand therefore upon the pediment of the temple, in order
that, being placed on high, thou mayest be conspicuous, and thy
words may be easily heard by all the people. For because of the
Passover, all the tribes are come hither and many Gentiles.
Therefore the Scribes and Pharisees before named placed James
upon the pediment of the temple, and cried out to him, and said:
O just man, whom we ought all to believe, since the people are in
an errour following Jesus who was crucified, tell us what is the
door of Jesus? And he answered with a loud voice: Why do
Ὁ ask me concerning the Son of Man? He Himself sitteth in
hasten at the right hand of the great power, and will come upon
the clouds of heaven. And many were fully satisfied, and praised
God for the testimony of James, saying, Hosanna to the Son of
David. But the Scribes and Pharisees said to one another: We
have done wrong in procaring auch a testimony to Jesus. Let
us go up and throw him down, that the people being terrified
may not give credit to him. .. . . They went up presently and
cast him down, and said, Let us stone James the Just. And they
began to stone him, because he was not killed with the fall. But
che turning himself kneeled down, saying: I entreat thee, O Lord
God the Father, forgive them, for they know not what they do.
As they were stoning him one said, Cease, What do ye? the just
man prayeth for you. And one of them, a fuller, took a club
with which he was used to beat clothes, and struck him on the
head. Thus he suffered martyrdom. And they buried him in
that place, and his monument still remains near the temple. This
James was a true witness to Jews and Gentiles that Jesus is the
Christ. Soon after this Judea was invaded by Vespasian.” So
writes Hegesippus at large, says Eusebius, agreeably to Clement.
James was so excellent a man, and so much esteemed by many
for his virtue: that thoughtful men among the Jews were of
opinion, that his death was the cause of the siege of Jerusalem
which followed soon after his martyrdom. These are the things
which are related of James, whose is the first of the epistles called
catholic. (Eusedius, ii. 23.)
The narrative in Josephus (xx. 9. 1) contains several things
at variance with this account, but it may admit of a doubt
whether the words τὸν ἀδελφὸν Ἰησοῦ τοῦ λεγομένου Χριστοῦ,
᾿Ιάκωβος ὄνομα αὐτοῦ are not interpolated. Cp. Lardner, c. xvi.
They are enclosed in brackets in Richéer’s edition, Lips. 1826.
7. μακροθυμήσατε οὖν, ἀδελφοῇ be ye patient, therefore, bre-
thren. Remember what the Lord suffered, and how He was made
perfect through suffering; and that He will soon come to visit
those who persecute you.
St. James here turns himself from the Jews to the Chris-
tians ; and preaches to them patience: an exhortation requisite in
their circumstances; compare the similar lan of St. Paul,
Heb. xii. 1—28, which is like an enlargement of this admonition
of St. James: and see also Heb. vi. 7. 11, 12, where St. Paul
compares the hearts of the faithful to good soil which drinketh in
the rain, and produceth herbage meet for the use of those for whom
heh. 4. 11.
Matt. 24. 23.
it is tilled (γεωργεῖται), and receives blessing from God; and
exhorts them to show earnestness for the full assurance of hi
unto the end; in order that they may be imitators of them who
“through faith and patience (μακροθυμία) inherit the promise.”
Observe the repetition here of the word μακροθυμία, v. 8, and μα-
κροθυμία, νυ. 10, as if the Apostle would leave this admonition to
long-suffering and patience as a parting bequest to the faithful.
Probably St. Paul had St. James in his mind, and thought
of his martyrdom, when he wrote to the Hebrews,—in the interval
between the death of St. James and the destruction of Jerusalem,
—‘' Remember your spiritual Guides, who spoke to you the word
of God ; whose faith follow ye (μιμεῖσθε), contemplating the end
of their conversation.”” Heb. xiii. 7, where see note.
— μακροθυμῶν ἐπ᾽ αὐτῷ} bearing long with it; showing long-
suffering towards it; see Matt. xviii. 7.
— ὑετὸν πρώϊμον καὶ ὕψιμον) the early and latter rain: the
early rain was that which fell in the autumn; the latter that of
the spring about the end of April; see Jerome in Amos iv. 7, and
the commentators on Ezek. xxvii. 17, and Joel ii. 23. Zech. x. I.
Hos. vi. 4, and the rabbinical citations in Weéstein, p. 678.
9. κριθῆτε] So the best MSS. and editions. Elz. has κατακρι-
ε.
— ἰδοὺ, ὁ κριτὴς πρὸ τῶν θυρῶν ἕστηκε] behold, the Judge
standeth before ihe doors. Cp. Matt. xxiv. 33, ἐγγύς ἐστιν
ἐπὶ θύραις, and in a different sense Rev. iii. 20, ἕστηκα ἐπὶ τὴν
θύραν.
“ἘΝ is at hand, He is even now af the Door, ready to
execute vengeance on the guilty city of Jerusalem for her sins
(Gicumen.). This saying: The Judge standeth at the Door, sug-
geste a reference to the remarkable incident recorded by Hege-
sippus (see on v. 6), that the religious sects at Jerusalem were
accustomed to ask St. James “ which is the Door of Jesus?” and
that at a Passover (that of a.p. 62) they placed him on a lofty emi-
nence of the temple and cried out, The people are gone wild after
Jesus who has been crucified, tell us, which is the Door of Jesus ?
This question was doubtless put in bitter irony and malignant
mockery: as is proved by the murder of St. James pe
by those who uttered it. The saying is an enigmatical one. Per-
haps this in this Epistle may explain it.
This latter portion of the Epistle contains a solemn prophecy
of the woes coming on the Jews for the murder of the Just One;
and denounces their sins and predicts their punishment (see vv.
1—6). It then to announce that the mce of the
Lord is at hand, and that, behold, the Judge standeth at the Door.
This Epistle, published abroad throughout the world, and
thus pre-announcing the doom impending on Jerusalem for the
sin of its Rulers in crucifying Jesus, would be as offensive to
Jews, especially the great and wealthy among them, as the
prophetic roll of Jeremiah was to the King and Princes of Jeru-
salem (Jer. xxxvi. 10—32). And the language of this chapter
may serve to explain their malignant menaces and blood-thirsty
rage against the Apostle. It was to them what the speech of St.
Stephen had been to the Sanhedrim; and probably St. James,
as well as St. Stephen, was a victim of the wrath excited by his
courageous rebukes of their sins, and by the constancy of his
testimony to Jesus.
The words of St. James, ‘‘ Behold! the Judge standeth at
the doors,” perhaps became current among them? Perbaps those
words may have also excited the question put in a tone of derision,
“‘ which is the Door of Jesus?" at what Door is He standing? By
what Door will He come? show Him to us and we will go out to
meet Him.
This supposition is confirmed by the reply of St. James,
““Why do ye ask me concerning the Son of Man? He sitteth in
heaven; and will come in the clouds of heaven.”” There is His
Door. The words of -the murderous flatterers to St. James, as
recorded by Hegesippus, seem to contain another similar ironical
reference to the rebukes of this Epistle, “‘ Thou art no respecter of
persons’’ (πρόσωπον od λαμβάνεις). No, forscoth! thou hast
preached to the world to make no difference between rich and
r, and to show no respect to persons (see above, ii. 1—9).
erefore doubtless thou wilt speak the truth.
Other interpretations of that saying, “‘ Which is the Door of
Jesus?’’ may be seen in Bp. Pearson on S. Ignatius, ad Phila-
σπλαγχν.
κρίσιν πέσητε.
JAMES V. 10—14.
10 “Prdderypa λάβετε, ἀδελφοὶ, τῆς κακοπαθείας, καὶ τῆς μακροθυμίας, τοὺς
Προφήτας, οἱ ἐλάλησαν τῷ ὀνόματι Κυρίου.
μένοντας. Τὴν ὑπομονὴν ᾿Ιὼβ ἠκούσατε, καὶ τὸ τέλος Kupiov εἴδετε: ὅτι πολύ-
11 Ἰδοὺ, μακαρίζομεν τοὺς ὑπο-
ὅς ἐστιν ὁ Κύριος καὶ οἰκτίρμων.
121 Πρὸ πάντων δὲ, ἀδελφοί μου, μὴ ὀμνύετε, μήτε τὸν οὐρανὸν μήτε τὴν γῆν,
μήτε ἄλλον τινὰ ὅρκον: ἤτω δὲ ὑμῶν τὸ ναὶ, ναὶ, καὶ τὸ οὗ, οὔ: ἵνα μὴ ὑπὸ
13 ™ Κακοπαθεῖ τις ἐν ὑμῖν ; προσευχέσθω" εὐθυμεῖ ris; ψαλλέτω. 14 "᾽άσθε-
νεῖ τις ἐν ὑμῖν ; προσκαλεσάσθω τοὺς πρεσβυτέρους τῆς ἐκκλησίας" καὶ προσ-
εὐξάσθωσαν én’ αὐτὸν, ἀλείψαντες αὐτὸν ἐλαίῳ ἐν τῷ ὀνόματι τοῦ Kupiov’
delph. 9, αὐτὸς ὧν θύρα τοῦ πατρὸς, with reference to John x. 7
—9. Valesius and others on Euseb. ii. 23. Lardner, Hist. of
Apostles, ch. xvi. Credner, Einleit. ii. p. 580. Gieseler, Church
Hist. § 31; and Delitz, on the Epistle to the Hebrews, p. 673.
10. τοὺς προφήτας) the Prophets, Elijah, Isaiah, Jeremiah,
Daniel. Take them as an example of patient suffering of injuries.
Thus he shows that the Gospel of Christ is in harmony with the
Old Testament; and guards against the cavil of the Jews that it
would undermine the authority of their Scriptures.
11. ᾿Ιώβ] «οὐ, the patriarch of the ancient Church, not of the
stock of Abraham.
Thus all unite—Prophets, Patriarchs, and Apostles—in
teaching the duty of Patience. The Patriarch Job is pro-
pounded here as an example by the Apostle St. James. Hence
we may conclude that the book of Job is not (as some have sup-
posed) an allegory, but a true history, and this is further evident
from the words of Ezekiel, combining Job with two other historical
personages, Noah and Daniel. Ezek. xiv. 14. 20.
— τὸ τέλος Κυρίου] the end of the Lord, i. 6. of His dealings
with Job, by which he “‘ was more blessed at his latter end than at
the beginning,’”’ Job xlii. 12: cp. Augustine, de Symbolo, 10.
12, 18. πρὸ πάντων} but above all, my brethren, swear not.
The connexion of this precept with the preceding may be
stated in the words of Bp. Sanderson (Lectures on Oaths, vii. 11).
“ Set the examples of antient Prophets, and holy men before your
es. If ye suffer adversity, imitate their patience. If in all
ings you cannot attain to that perfection, yet thus far at least,
except ye be very negligent, you may go with ease; above all
things, take heed lest too impatient of your grief, or too much
transported with your joy, ye break forth into rash oaths, to the
dishonour of God, and shame of Christian conversation. But
rather contain yourselves, whether troubled or rejoicing, within
the bounds of Modesty: mingle not Heaven and earth, let not all
things be filled big γύας oaths and clamours; if you affirm a
thing, let it be with ness, and a mere affirmation or negation.
But if either of these passions be more impetuous, and strive to
overflow the narrow channels of your bosoms, it will be your
wisdom to let it forth unto the glory of God. Do you demand by
what means? I will tell you: 15 any amongst you afflicted? Let
not his impatience break forth into Oaths and Blasphemies, the
Flood-gates of wrath; but rather let him pray; and hambly
implore God that he would vouchsafe him Patience, till His heavy
hand be removed. Je any merry? Let him not bellow it forth
in Oaths, like a Bacchanalian, but rather sing it in Hymns and
Psalms unto the Praise of God; who hath made his cup to over-
flow, and crowned him with happy days.” Bp. Sanderson.
In these words St. James doth not mean universally to inter-
dict the use of oaths: for that in some casea is not only lawful,
but very expedient, yea needful, and required from us as a duty;
but ἐλαί swearing which our Lord had expressly prohibited to His
disciples, and which thence, questionless, the brethren to whom
8t. goa did write, did well understand themselves to forbear,
having learnt so in the first catechisms of Christian institution ;
that is, needlese and heedless swearing in ordinary conversation,
ἃ practice then frequent in the world, both among Jews and
Gentiles; the invoking of God’s name, appealing to His testimony,
and provoking His judgment, upon any slight occasion, in com-
mon talk, with vain incogitancy, or profane boldness. From
such practice the holy Apostle dehorteth in terms importing his
great concernedness, and implying the matter to be of highest
importance : for, Before all things, my brethren, do not swear ; as
if he did apprehend this sin of all other to be one of the most
heinous and pernicious. Could he have said more? would he
have said so much, if he had not conceived the matter to be of
exceeding weight and consequence? Dr. Barrow, Serm. xv.
vol. i. p. 329. .
On the subject of Oaths, sce above, notes on Matt. νυ. 34.
Be 16, and the expositors of Art. XXXIX. of the Church of
ngland.
12. μήτε τὸν οὐρανόν) neither by heaven nor by earth, lest ye
give to the creature the honour due only to the Creator, see Caten.
p. 36, for an oath is an act of worship to be paid only to God.
Cp. Matt. v. 34.
14. προσκαλεσάσθω τοὺς πρεσβυτέρουν τῆς exxAnotas] Let him
call to himself the Elders of the Church, and let them pray over
him. Observe the plural ‘Elders ;’’ let him call for them, in
order that by wniéed prayer they may prevail (Matt. xviii. 19),
and that they may be witnesses of the effects of prayer.
Our Lord sent forth His twelve Apostles and His seventy
Disciples two and two (Mark vi. 7. Lake x. 1), and St. James
prescribes that the sick should send for the Elders of the Church.
Where, however, only one Elder can answer the call, this
precept enjoins that he should be sent for; and it can hardly be
sup) that in some cases the Elders would be summoned in a
body to a sick room ; but the precept is general, and the applica-
tion of it in particular circumstances is left to be determined by
the wisdom and picty of the faithful.
Here is remarkable evidence of the diffusion of the Gospel
and extension of the Church, and of the existence of the order
and Ministry of the Christian Priesthood in divers parts of the
world in that early age. This Epistle was written before a.p.
62, when St. James died; it was addressed to the twelve tribes
dispersed throughout the world (i. 1), and it gives them this
precept,—“ Is any sick among you? Let him send for the Elders
of the Church.”
This admonition would not have been given, if it could not
be complied with. In the Acts of the Apostles we see St. James
the Bishop of Jerusalem surrounded by, and presiding over, his
Presbyters, or Elders, there (xxi. 18), and we may infer from his
words in this place that Apostles and Apostolic men had now
gone forth into a great part of the world (cp. Titus i. 5, and
eal before 1 Tim. iii.), and had ordained Presbyters in the prin-
cipal cities.
In the Apocalypse we see in each case, one Person at their
head (see on Rev. ii. 1); as their Angel, or Bishop.
6 sick are enjoined to send for the Presbyters of the
Church. It follows, therefore, that it is a necessary part of the
Priest’s duty to visit the sick. St. James had before asserted,
not without reference to this duty, that “pure worship in the
sight of God is to visit the orphans and widows in their affliction ”
(i. 27), and he here enjoins the sick to send for the Presbyters of
the Church, and comforts the faithful with the assurance that the
ministry of God's Priests, in prayer and other offices of religion,
will be conducive to their comfort in soul and body.
Hence the Church of England prescribes, that ‘when any
person is sick, notice shall be given thereof to the Minister of the
Parish ’’ (Order for the Visitation of the Sick); and she specifies
it as part of “ the Office of a Deacon, to search for the sick, &c.,
and to intimate their names unto the Curate.” (Form, &c.,
of making eras
8. Polycarp, Bishop of Smyrna, 8 disciple of St. John,
and martyr, referring, it would seem, to the words of St. James,
gives this ministerial direction (ad Philipp. c. δ), “‘ Let the Pres.
byters be tender-hearted, merciful to all, converting the erring,
(see below, v. 19), visiting all who are sick (ἐπισκεπτόμενοι
πάντας init not neglecting the widow or orphan or needy
(see above, i, 27), and providing always what is good in the sight
oO God, abstaining from all respect of persons (see above, ii. 1. 9),
not sharp in judgment, knowing that we are all sinners’’ (see
above, iii. 2). These words of §. Polycarp show that he was
familiar with this Epistle of St. James.
— ἧτροσευξάσθωσαν ἐπ᾽ αὐτόν] let them (the Presbyters
over him, the sick man. There is rare 8 special μρλβὲ κάρη
the prayers of those whom God has set apart for that office.
JAMES V. 15, 16. 88
15ο
λε 3 a} aA ’ vA A , a 9 a | ae) e ,
καὶ ἡ εὐχὴ τῆς πίστεως σώσει τὸν κάμνοντα, καὶ ἐγερεῖ αὐτὸν ὁ Κύριος" 912. 35. τι.
κἂν ἁμαρτίας ἢ πεποιηκὼς, ἀφεθήσεται αὐτῷ.
Gen. 20, 17,
Num. 11, 2.
16 ῬῈξομολογεῖσθε ἀλλήλοις τὰ παραπτώματα, καὶ εὔχεσθε ὑπὲρ ἀλλήλων, Joab. 10-18
Every Priest being taken from among men is ordained for
men in things pertaining to God (Heb. v. 1), that he may offer
prayers; the prayers he offereth he offereth out of his office, and
so, even in that respect there is, ceteris paribus, a more force
and energy in them, as coming from him whose calling it is to
offer them, than in those that come from another whose calling it
is not so todo. Bp. Andrewes, Sermons, v. 230, 231.
The suthority of the Priest’s calling is a furtherance, be-
cause if God have so far received him into favour as to impose
upon him by the hands of man that office of blessing the people
in His Name, and making intercession to Him in theirs, which
office He hath sanctified with His own most i promise,
and ratified that promise by manifest actual performance thereof,
when others before in like place have done the same; is not his
very Ordination a seal, as it were, to us, that the self-same Divine
Love that hath chosen the Instrument to work with, will by that
Instrument effect the thing whereto He ordained it, in blessing
His people, and accepting the prayers which His servant offereth
up unto God for them? Hooker, V. xxv. 3.
— ἀλείψαντες αὐτὸν ἐλαίῳ) anointing him with oil. ,
A question here arises;
Why the Charch of England has not retained the practice of
Anointing the Sick, as here prescribed by St. James ?
And ifthe Early Church discontinued doing so, when and why?
St. Mark says of the Apostles (vi. 13), ‘‘ They cast out devils,
and anointed with oil many that were , and healed them.’’
From ἃ comparison of this with the parallel places in
St. Matthew (x. 1—8) and St. Luke (ix. 1—6), it appears that
they did this in the exercise of the extraordinary and miraculous
powers of Healing bestowed on them by Christ.
The application of oil to the body of the Sick was a visible
proof that they who applied it (viz. the Apostles) were In-
struments employed by for the conveyance of those benefits
which accompanied its application.
It was 8 manifest evidence that Miracles of Healing were
wrought by God through their agency; it was like a credential to
their mission; and it served to call attention to the Doctrine
taught by them, as coming from God.
The miraculous powers of Healing given to the Apostles
were for some time continued in the Ch
Thus St. Paul says (1 Cor. xii. 8, 9), ‘“‘To one is given by
the Spirit the word of wisdom ; to another the word of knowledge
by the same Spirit; to another the gifts of healing; to another
prophecy; to another tongues;’’ and again (1 Cor. xii. 28),
“‘God hath set some in the Church, first Apostles, secondarily
hets, thirdly teachers, after that Miracles, then gifts of
ing. . . . Have all the gifts of healing? Do all speak with
?
Our Lord Himeelf promised this gift to His disciples (Mark
xvi. 18): ‘‘ They shall lay hands on the sick, and they shall re-
cover.” This was done by the A) in the time of our Lord’s
ministry (says Gicumenius here): they anointed the sick with oil
μος ET speaking with refere this
it appears ‘ames is ig wi nce to thi
miraculous power of healing then existing in the Church, when
he says (v. 14), “Is any sick among you? let him call for the
elders of the Church ; and let them pray over him, anointing Aim
evith oil in the name of the Lord: and the prayer of faith shall
save the sick, and the Lord shall raise him up, and if he have
committed sins, they shall be forgiven him.” That is to say, If
apy one is sick, let him avail himself of the gifts which God has
bestowed upon His Church; let him send for the Presbyters of
the Church, and let them pray over him ; and the prayer of faith
(i. e. the faithful prayer made in fall trust that God will do what
#2 best for the sick) will (if it be God’s good pleasure) save the
sick, and God will raise him xp, and restore him to health; and
conveying to the soué, and for the attainment of everlasting
glory, is of perpetual and universal obligation ; for all men need
grace, and all men desire glory. Such things are the Two Sacra-
ments and Confirmation. See on Acts viii. 16, 17.
Bat things which were practised and prescribed by Christ
Himeelf and His Apostles are not of perpetual obligation, unless
they are conducive to an end which is of perpetual necessity,
namely, to the bestowal of spiritual to the soul, and to
its everlasting salvation. If such is not their character, they are
Vor. 11.—Parr IV.
mutable, and may be omitted or foregone by the Christian Church,
according to the wisdom and discretion with which God has
endued her. See this proved at large by Hooker, I. xv., and III.
x., and xi. 15—18.
This is evident from the non-use of feet-washing, a thing
done and enjoined by Christ Himself (see on John xiii. 14), and
from the discontinuance of the holy kiss prescribed by His
Apostles. (1 Thess. v. 26. Rom. xvi. 16. 1 Pet. v. 14.)
There is no evidence that anointing with oil was ever used in
primitive times as a sacrament for the conveyance of spiritual
grace to the sick in danger of death.
For a considerable time the Church retained the gift of
healing (Irenaeus, v. 6. Tertullian, de Bapt. c. 10. Eused. v. 7.
S. Jerome, vit. Sulp. Sever. vit. Martini, c. 15), and the prac-
tice of anointing with oil, with a view to recovery from sic 5
was continued in the Eastern and Western Churches. Indeed
(as may be seen in the Greek Euchologium), it is continued in
the Eastern Church to this day for this purpose; see Dr. Covet
on the Greek Church, 308. 340.
The Latin Church has adopted ὁ different course.
She perceived in course of time that the effect mentioned by
St. James (“the Lord shall raise up the sick ’’) did not ordinarily
ensue from the anointing with oil ; she saw that the miraculous and
extraordinary powers of healing granted by Christ to the Apostles
and other primitive disciples in the Apostolic ages, had gradually
been wi wn, a8 was the case with those other miraculous gifts,
coupled with that of healing by St. Paul (1 Cor. xii. 28), viz.,
the gift of tongues.
But she would not lay aside the practice of anointing the
sick. She retained the practice, but she abandoned the design
for which the practice had been instituted.
At length, in the twelfth and thirteenth centuries, the Latin
Charch had diverted the practice into a direction quite contrary to
the purpose for which it was originally prescribed.
The Apostle St. James had enjoined the practice with a view
to the recovery of the sick; as Cardinal Caietanus allows, in his
note on the passage, where he says, “ Hec verba non loquuntur
de Sacramentali unctione extrema unctionis ;’’ but the Church
of Rome prescribes, in the Councils of Florence (a.p. 1488) and
Trent (A.D. 1551), that the anointing should not take placo except
where recovery is not to be looked for (Council of Trent, Sess.
xiv., “ qui tam periculosé decumbunt ut in exitu vite constituti
videantur’’), and therefore she calls this anointing ‘ extreme
unction,’’ and “ sacramentum exeusfium,” and she regards it as a
Sacrament for conveying grace to the soul.
Thus, on the one hand, the Greek Church is ἃ witness by her
present practice, that the Anointing was designed with a view to
bodily recovery ; and the Roman Church, on the other hand, is a
witness, that the miraculous effecte on the dody, which were
wrought in primitive times by God through the instrumentality of
those who anointed the sick, and which accompanied that unction,
have ceased. .
In the first Prayer Book of King Edward VIth, the Church of
England (in her Office for the Visitatiou of the Sick) provided that
‘if the sick man desired it,”’ he might be anointed with a view
to his recovery. But on farther consideration of the matter, and
reflecting (it may be supposed) that the anointing of the sick
implied something of a claim to the exercise of miraculous powers
of healing, and might be chargeable with presumption, and with
ignorance of God’s dispensations in regard to miraculous powers,
and might tempt men to rely for grace and pardon on an ou!
ceremony administered to them in a state of insensibility; she
has thought fit to lay aside the sign, now that the thing signified
has ceased, and to limit herself soberly and wisely to what is
certain and indisputable, and what is the main thing for the
sick man to FosOery ig viz., that if he avails himself, as he ought
to do in his sickness, of the ministry of his spiritual Guide, the
yer of faith will save the sick, and (if it be most expedient for
im) God will raise him up; and if he has committed sins, they
will, on his faith and repentance, be forgiven him, and that he
be gill Lar sere and ζω, δος , through the omen
hrist, Υ̓͂ Θ and mercy Οἱ , especially as conveyed,
dispensed, and applied in the reception of the blessed and most
comfortable Sacrament of the Body and Blood of Christ, which
she enjoins, in a special Office, to be ministered to the sick.
Compare Dr. Hammond here and Dean Comber’s remarks in
his “‘ Companion to the Temple,” in the Introduction to the Office
of Visitation of the Sick.
16. ἐξομολογεῖσθε ἀλλήλοις] Confess your feseer onions one
94
p 1 Kings 17. 1.
Acta 14. 15.
q 1 Kings 18, 41,
Xe.
JAMES V. 17—20.
ὅπως ἰαθῆτε: πολὺ ἰσχύει δέησις Sixaiov ἐνεργουμένη. 1» Ἠλίας ἄνθρωπος ἣν
ὁμοιοπαθὴς ἡμῖν, καὶ προσευχῇ προσηύξατο τοῦ μὴ βρέξαι καὶ οὐκ ἔβρεξεν
ἐπὶ τῆς γῆς ἐνιαυτοὺς τρεῖς καὶ μῆνας ἔξ
1δ 4 καὶ πάλιν προσηύξατο, καὶ ὁ
οὐρανὸς ὑετὸν ἔδωκε, καὶ ἡ. γῆ ἐβλάστησε τὸν καρπὸν αὐτῆς.
19 τ᾿ 4δελφοὶ, ἐάν τις ἐν ὑμῖν πλανηθῇ ἀπὸ τῆς ἀληθείας, καὶ ἐπιστρέψῃ τὶς
αὐτὸν, 39" γινωσκέτω ὅτι 6 ἐπιστρέψας ἁμαρτωλὸν ἐκ πλάνης ὁδοῦ αὐτοῦ, σώσει
ψυχὴν ἐκ θανάτου, καὶ καλύψει πλῆθος ἁμαρτιῶν.
to another. Observe the word παραπτώματα, offences, breaches
of law:-here particularly the law of love: and ἀλλήλοις, one to
another, '‘as.friends and brethren ; and compare our Lord’s precept,
“If thy brother trespass against thee, rebuke him, and if he re-
pent forgive him, and if he trespass against thee seren times in a
day, and seven times in a day turn again unto thee saying, I
repent, thou shalt forgive him ”’ can xvii. 3, 4).
The doctrine of private confession preparatory to the recep-
tion of the Holy Communion, and as a part of the discipline of
Repentance, cannot rightly be grounded on this text.
Pudlic confession of sins to Almighty God has ever been a
necessary part of Christian religion and worship; but private
confession to a Minister of the Church was never enforced in the
earliest ages of the Church. The Church of England gives her
advice to the penitent, in certain cases, and under certain circum-
stances, ‘to cig his grief to some discreet and learned Minister
of God’s Word ”’ (not indiscriminately to any one who may claim a
right to hear confession, without due qualification for the difficult
work of guiding the conscience aright), “that by the ministry of
God’s Holy Word he may receive the benefit of Absolution,
together with ghostly counsel and advice, to the quieting of his
conscience and avoiding of all scruple and doubtfulness.” See
. Hooker, V1. iv. 4, and VI. iv. 6. :
— ὅπως ἰαθῆτε) that ye may be healed in body and soul.
Matt. xiii. 15. Luke iv. 18; ix. 2. Heb. xii. 13, where St. Paul
seems to refer to this precept.
bserve the connexion of this sentence with what goes before.
“The greatest thing that made men forward and willing to confess
their sins, and in no wise to be withheld from this confession by
any fear of di or contempt which might ensue, was their
fervent desire to be helped with the prayers of God’s faithful
.people, wherein as St. James doth exhort unto mutual confession,
alleging this for a reason, that just men’s devout prayers are of
great avail with God, so it hath been heretofore the use of penitents
for that intent to unburthen their minds even to private persons
and to crave their prayers.’ Hooker, VI. iv. 7, referring to Ter-
tullian de Poenit. c. 10, and S. Ambrose de Peenit. ii. 10.
— πολὺ ἰσχύει) Great is the efficacy of the prayer of a righte-
ous man working inwardly. Do not imagine, as many do, that
prayer will avail without holiness of life. Some make long prayers
and devour widows’ houses (Matt. xxiii. 14), and therefore shall
receive greater damnation (Luke xx. 47). The sacrifice of the
wicked is abomination (Prov. xv. 8; xxi. 27), but the prayer of
the righteous availeth much. er rn
Again some may suppose, e prayers e lips will
avail, without the inner working of the kee They daw “nigh
to God with their lips, but their heart is far from Him (Matt. xv.
8). ‘They use vain repetitions in prayer, and think that they
will be heard for their much speaking.” (Matt. vi. 7. Cp. Ecclus.
vii. 14.) But ye shall not be so. It is the inner working of the
heart, moved by 8 spirit of love, that prevails with God. The
wrestlings of Jacob in prayer, the yearnings of Hannah’s heart,
area Mowing tom Hie “ Heec vis Deo grata est.” Ter-
ian. .
On the word ἐνεργουμένη, inwardly energizing in devotion
and love to God, so as to produce external effects in obedience;
see 1 Thess. ii. 13. Gal. v. 6. 2 Cor. i. 6. Col. i. 29. Eph. iii.
20; and see the note of Maximus here (in Catend, p. 37), where
he says the “‘ power of prayer is not in words when it comes
forth from the tongue in an empty sound of the voice;”’ such a
prayer is ἀργὴ καὶ ἀνυπόστατος, but a prevailing prayer is that
which is ἔνεργος καὶ (aoa, energetic and living, animating obe-
dience.
Observe, therefore, how happily the two emphatic words
δικαίου and ἐνεργουμένη are reserved for the end of the sentence,
to give weight and force to the whole; and to make it sink into
the ears and hearts of hearers and readers of the Epistle ; and to
teach the faithful of every age, that it is holiness of life and devo-
tion of heart which give efficacy to Prayer.
The om of St. James himself affords ἃ beautiful com-
ment on these words (see Kuseb. ii. 23, quoted above on νυ. 6),
especially where it is related that after St. James had been cast
down by his enemies from the pediment of the Temple, and they
were stoning him, he fell on his knees and prayed for them, and
some, who stood by, said, adopting the very words of this Epistle,
—* Hold, what do ye? εὔχεται ὑπὲρ ὑμῶν ὁ δίκαιος," the
just man is praying for you.”
11. ’HAlas ἄνθρωπος ἦν du. ἡ. Elias was a man of like passions
with us; and once his patience failed him (1 Kings xix. 4. 10.
14), yet God heard his prayer; and gave him power to shut and
open heaven (1 Kings xvii. ]; xviii. 42. 45. Cp. Rev. xi. 6).
It is not indeed expressly affirmed in the Holy Scriptures of the
Old Testament, that Elijah’s prayers were the cause of the drought
for three years and a half, and of the rain at their close; but his
own declaration that there should not be rain but according to his
word (1 Kings xvii.), and also his actions on Mount Carmel (xviii.
42), first praying to God for the acceptance of his sacrifice, and
then casting himself down upon the earth, putting his face between
his knees, though they might not lead an uninspired Expositor
to the inference drawn here by the inspired Apostle St. James,
yet they find a very apt exposition in that inference which we
may thankfully accept at his hand.
When the prophet Elias said, that the gift of rain should
depend on his word, he could not mean the word of command,
but the word of prayer. Be not ye therefore disheartened, serve
God and phel-gicas (hs) aor you.
— προσευχῇ προσηύξατο] he prayed with prayer, there was
true Fil wae ἴὰ his prayer. This is marked by the Hebraistic
addition of the substantive to the verb. Cp. on Acts iv. 17, and on
2 Pet. iii. 3.
— τοῦ μὴ βρέξαι] that it should not rain. On the infinitive
see on Acts xxvii. 1, and on Rev. xii. 7, and on the word βρέχω, to
rain, Matt. vii. 25. 27.
— ἐνιαντοὺς τρεῖς καὶ μῆνας ξξ] three yeare and siz months ;
equal to 42 months, or 1260 days,—a chronological period of
suffering. See above on Luke iv. 26, and below on Rev. xi., note
at the end of the ter.
18, 20. ἀδελφοὶ--- τῶν} Brethren, if any man among you
shall have strayed from the truth, and any one shall have con-
verted him,—brought him back to the way of the truth from
which he had gone astray,—let him knot, that he who hath turned
ἃ sinner from the error of his way, shall save a soul from death,
and shall cover a multitude of sins.
20. γινωσκέτω] let him know. This is genuine γνῶσις, or
knowledge, that by imitating Christ’s love, we are made ers
in His work, and in His glory. By doing the work of Christ in
seeking to save that which is lost (Matt. xviii. 11. Luke xix. 10),
the Christian will be admitted to be a sharer in the dignity and
office of Christ; he will save a soul from death. So Timothy
is said by St. Paul to save those who hear him, i.e. by epplying
the means instituted by Christ for their salvation (1 Tim. iv. 16.
Cp. Rom. xi. 14. 1 . vii. 16; ix. 22. Jude 23). And so
Christ Himself gave His own title to His ministers when He said
“ Ye are the Light of the world” (Matt. v. 14. Cp. John ix. δ).
Therefore he who has turned a sinner from the error of his way
will have a saving office and dignity, because he will have applied
those means which God has instituted for the salvation of sinners.
| Cp. Bp. Pearson on the Creed, Art. ii. p. 139.
Nor is this all; he w#i/ cover a multitude of sins, and in this
respect also will be admitted to be a fellow-worker with Christ ;
and have a share in another of His glorious titles. Christ alone
is the true Propitiatory, or Mercy Seat; He is the Covering of
the Ark on which God sits (Ps. Ιχχχ, 1), ason a Throne of Grace,
to which we must flee for mercy (Heb. iv. 16; cp. Mather on the
Types, pp. 407, 408. 411), and which covers the sins of the whole
world. Christ, and Christ alone, in that primary sense, covers a
multitude of sins; see Heb. ix. 5, and on Rom. iii. 21—26, and
Rom. iv. 7; which afford the best exposition of this text.
“ Blessed is the man whose iniquities are forgiven, and whoee
sine are covered ; blessed is the man to whom the Lord will not
impute sin.” (Ps. xxxii. 1, 2.)
The contrast is in the words of Nehemiah, iv. 5, ““O God,
cover not their iniquity, and let not their sin be blotted out from
before Thee.”
That man, therefore, who has reclaimed a sinner from the
error of his way, and has brought him back to Christ, and to the
JAMES V. 20.
use of those means which God has instituted in the Church for
his salvation in Christ, may be justly ssid to cover a multitude of
sina by means of the Saviour’s righteousness; and he who has
thus done the work of Christ, according to the command of
Christ, will hear the joyful speech at the great Day, ‘‘ Well done,
Τόν and _— servant, enter thou into the joy of thy
” (Matt. xxv. 21.)
«Ὁ covering of a multitude of sins by Christ, and the
ministerial application of the means instituted by Him for the
casting of τῳ covering of Christ’s righteousness over a multitude
of sins, is a different work from that of saving the sinner, specified
in the former clause.
For, if we suppose the sinner to be saved, and yet the
remembrance and record of his sins to be not covered, but to be
ever visible to his own eyes, and to the eyes of men and Angels,
and of God, in Eternity, this consideration would much abate his
happiness in another world.
But the comfort here specified by the Apostle is, that by
35
reclaiming an erring brother from the ways of sin, and by bringing
him to Christ, we may not only seve an immortal sou! from
eternal death, but may be instrumental in casting over his sins
—however great their multitude—the spotless robe of Christ’s
righteousness, so that they may be covered for ever by the mantle
of His merits.
Here is one of the strongest motives to the work of Christian
love, in endeavouring to convert the sinner from the error of his
way.
With this precept St. James ends his Epistle; and in the
practice of it he ended his life, when, according to the example,
and in the words of His Saviour, dying on the cross for the
salvation of the souls of all men, and for the covering of their
sins from the wrath of God, St. James prayed for his murderers,
“1 pray Thee, Lord, God and Father, forgive them, for they
know not what they do.” (Eused. ii. 23. See above on υ. 6.)
There are no salutations nor benedictions at the close of this
Epistle for the reason stated above on i. 1.
F2
INTRODUCTION
TO
THE FIRST EPISTLE GENERAL OF ST. PETER.
Wuen the Holy Ghost came down from heaven, on the Day of Pentecost, St. Peter stood up with
the Eleven, and preached to the Jews and Proselytes, who had come from all parts of the civilized
world to Jerusalem for that Festival.
They whom he addressed are enumerated by the Historian of the Acts of the Apostles in the
following order :—
1. Parthians, Medes, and Elamites, and the dwellers in Mesopotamia, and in Judea.
2. Cappadocia, Pontus and Asia, Phrygia and Pamphylia. :
3. Egypt, the parts of Libya towards Cyrene; and strangers of Rome, Jews and Proselytes, Cretes
and Arabians.
These Three Classes of persons, as has been shown in another place’, represent the principal
Dispersions, as they were called, of the Jews, scattered abroad in the countries to the East, North,
West, and South of Jerusalem.
St. Peter was their Apostle, the Apostle of the Circumcision *, as St. Paul was of the Gentiles.
And as St. Paul performed the office of Apostle to the Gentiles, by preaching in person, and also by
writing Epistles to the Gentile Churches, so St. Peter did to those of the Circumcision.
He did that work in regular order.
The Commission which had been given by Christ to His Apostles had specified certain stages
of missionary progress ; “ye shall be witnesses unto Me in Jerusalem,” this was the first stage;
“and in all Judea,” this was the second ; “and in Samaria,” this was the third; and, lastly, “ unto
the utbermost part of the Earth’*.”
The Apostle St. Peter had received from Christ a solemnly repeated charge, “Feed My
sheep *.” He discharged the duties of the pastoral office entrusted to him, and he performed them
according to the order prescribed by Him who gave the charge.
He bore witness to Christ, first, in Jerusalem, and in Judea; next, “in Samaria‘ ;” and lastly,
he bore witness to Christ unto the uttermost parts of the Earth.
This final and extended witness, to the uttermost parts of the Earth, is that which is presented
to us in his Epistles, and in his Martyrdom.
He preached the Gospel and wrote his first Epistle in the eastern territory of the Roman
world; and his Martyrdom took place in the West. This Epistle was written from the Eastern
Babylon; and afterwards he bore witness to Christ by dying for Him in the Western Babylon,—
Rome *.
1 See on Acts ii. 9—11, and below, 1 Pet. i. 1, and v. 18.
2 Gal. ii. 7—9.
3 Acts i. 8.
4 John xxi. 16, 17.
8 Acts viii. 14d—25. Cp. ix. 32.
6 See below, p. 39. Whether St. Peter was ever at Rome
before the time of his martyrdom in that City is doubtful.
Justin Martyr (Apol. ii. c. 26) asserts that Simon Magus
came to Rome in the time of Claudius; and after Justin Martyr
it is said in the Chronicon of Eusebius, ad a.p. 42, that he was
encountered there by St. Peter; and so Eused. ii. 14. Cp.
Eused. ii. 15—17.
But the silence of Holy Scripture, and especially the absence
of any reference to St. Peter in St. Paul’s Epistles written to
Rome and from Rome, and the scantiness and ambiguity of other
testimony on that subject, render it at least very doubtful, whether
St. Peter was δὲ Rome before his last visit in the reign of Nero,
which ended in his martyrdom there. Cp. Basnage, Annales ad
A.D. 42, vol. i. p. 525.
It ie probable, that he encountered Simon Magus at that
time ; Nicephoruse (Chronog. in Scaliger. Thesaurus Temp. Ὁ.
308) assigns two years to St. Peter’s Episcopate at Rome, and
those two years are, in all likelihood, coincident with St. Peter’s
visit to Rome at the close of Nero’s reign, when St. Paul was also
at Rome; and this opinion is confirmed by the testimony of some
authors, S. Cyril. Eatoches. 6. Sulpic. Sever. ii. p. 369, who
INTRODUCTION. 37
Thus he completed his téstimony to Christ, “ in Jerusalem, Judea, Samaria, and the uttermost
part of the Earth.”
The place from which this Epistle is dated is Babylon’.
Reasons will be assigned hereafter for adherence to the opinion, that the /teral interpreta-
tion of that word is the ¢rue one; and that this Epistle was written from the site of the Assyrian
city, on the river Euphrates; the city celebrated of old in the history of the Jewish people.
Reserving the further details of the evidence on this point for another place, we may here
content ourselves with observing that the Historian of the Acts places the Parthians, Medes, and
Elamites, and dwellers in Mesopotamia as the first in order among those strangers scattered abroad,
who had come up to Jerusalem for the Feast of Pentecost, and who were then addressed by St. Peter.
No less a number than three thousand of them received his word and were baptized’; being the first-
fruits of many similar spiritual Harvests which would be gathered in by St. Peter and others on
many like occasions at Jerusalem, at the Jewish Festivals in succeeding years.
It might reasonably be anticipated, that St. Peter, the Apostle of the Circumcision, would go in
person and visit those to whom he had preached, and whom he had converted by his preaching,
and see how they: fared °.
Among all the cities in the region of the Parthians, Medes, and Elamites, and dwellers in
Mesopotamia, none had been so renowned as Babylon.
The announcement that the Cross of Christ had been planted in Babylon, and that there was
an Elect‘ Church,—a Christian Sion,—in that place, which had been tle cause of so many woes to
Jerusalem, would indeed be joyous tidings to the faithful Israelites throughout the world. ‘The
land of Zebulun and the land of Naphtali, Galilee of the Gentiles,’ which had been the first to
endure the calamities inflicted by the Assyrian invasion, were the first to enjoy the blessings of the
Gospel, and the gracious presence of the Messiah ; and the people which sat in darkness saw a great
light in the glorious Advent of Him Who is the Light of the World‘. And if now it could be said,
that by the preaching of a Galilean fisherman, Babylon, the land of the captivity of Judah, had
heard the sound of an Evangelical Jubilee, this intelligence would be hailed with gladness by all
faithful Israelites, and would impart consolation to them for the distresses which their forefathers
had endured at Babylon; and would be like the opening of a door of hope, that a// their brethren,
wheresoever scattered abroad over the face of the earth, would find a home in the Gospel, and a
Jerusalem in the Church of God ; and it would be an earnest and pledge of future victories to be
achieved by the Cross of Christ over all the Babylons of this world.
These and other considerations, which will be stated in the proper place‘, lead us to adopt
the literal interpretation of St. Peter’s words, and to believe that he was at Babylon, when he wrote
this Epistle.
This interpretation, it will be found, imparts clearness and beauty to its contents.
‘Fo specify some particulars ;
The Epistle itself is sometimes cited by ancient Authors, as “ Epistola ad Ponticos’,” an Epistle
to those of Pontus. The reason is, that among the regions specified by the Apostle at the
beginning of this Epistle, the first place is assigned to Pontus.
Pontus was the most eastern region of Asia Minor. This circumstance confirms the opinion
above stated, that the place in which the Epistle was written, did not lie to the west of Asia Minor,
—and therefore was not Rome, as some have supposed,—but lay to the east of Asia Minor.
Still further, on examining the order in which the Asiatic regions are arranged in the com-
and had possessed sovereign authority over all the Apostles,
represent that Simon Magus was encountered at Rome by St.
it is not at all probable that his personal movements for a period
Paul as well as St. Peter. See Jétig, Heres. p. 28, and the
testimony in the recently discovered work of S. Hippolytus,
which is of more importance from the author’s connexion with
Rome, p. 178. ‘This Simon,” says he, ‘ bewitched many in
Samaria with his sorceries, and afterwards came as far as Rome,
and entered into conflict with the Apostles ; and Peter greatly re-
sisted him when he was seducing many by his magical arts.” Cp.
Basnage, Ann. A.p. 64, vol. i. p. 731, and the authorities in Winer,
R. W. B. ii. p. 238. Davidson, Intr. iii. pp. 352—362.
The obscurity in which the history of St. Peter is involved
after his delivery from his imprisonment in a.p. 44 (Acts xii. 17)
is very pasiriable, It seems providential. It may be ascribable
to the same causes as the silence of Holy Scripture with regard
to the Blessed Virgin Mary. It is like a prophetic protest against
the errors which grew up afterwards in the Church, and fastened
themselves with a semblance of reverence on his venerable name ;
like ivy, which injures the tree which it dresses up with its foliage.
df St. Peter had been the Supreme Head of the Church of Christ,
of twenty years would have been involved in obscurity as they
are. How much would the advocate of Papal Supremacy have
made of the Acts of the Apostles, if the person who is there
brought most prominently forward had been St. Peter, instead
of St. Paul! If we knew as much of St. Peter’s history as we do
of St. Paul’s, how many arguments would thence have been de-
rived in favour of that Supremacy! There is therefore, it is
probable, an eloquent significance in this silence.
1 See below on v. 13.
2 Acts ii. 41.
3 This was the Apostolic rule. Acts xv. 36-41. Cp. Acts
4 See on 1 Pet. v. 13.
δ Isa. ix. 1-- ὃ. Matt. iv. 13—16.
® On | Pet. v. 13.
7 See below on i. 1.
38 INTRODUCTION TO
mencement of this Epistle, we find that they are placed in such a geographical series as that in
which they would present themselves naturally to the mind of a person writing from the east of
Asia Minor; and thus also we are confirmed in the opinion that the word Babylon at the close of
the Epistle is to be received in its natural sense, and means the celebrated Assyrian city bearing
that name.
If, now, we refer again to the recital in the Acts of the Apostles concerning the preaching of
St. Peter, on the day of Pentecost, to the Jewish strangers who had flocked to Jerusalem for that
Festival, we find that after the mention of those who had come from Parthia and its neighbourhood,
namely, Babylonia and the regions about it, those who are next specified are the dwellers in Judea’,
Cappadocia, Pontus, and Asia, Phrygia and Pamphylia.
He went forth from Jerusalem and preached in Judea. Suppose him next to be at Babylon,
which was then under the sway of the Parthians’, and to have confirmed in the faith of Christ
those believing Jews who were scattered in Media, Elam, that is Persia, and Mesopotamia. It was
very reasonable that he should next turn his eyes and his thoughts toward those who formed the
second great group of the dispersed Israelites; namely, to those of Pontus, Cappadocia, and Asia,
who were an offset of the Babylonish dispersion, and are placed next to it by St. Luke in the Acts
of the Apostles. A
What more natural, therefore, than that, being at Babylon, he should write an Epistle to those
of Pontus and Asia ?
He had received a charge to show his love to the Good Shepherd, Who had laid down His life for
His sheep; and the manner in which that love was to be proved was by feeding His sheep’. The
lost sheep of the house of Israel were committed to his special charge. They were scattered abroad
throughout the world. But they were gathered together from time to time as in a sheepfold at
Jerusalem at the great annual Festivals. St. Peter had fed them there.
But he must also go forth to feed them.
It was ordered, providentially, that though the sheep of the house of Israel were scattered upon
the mountains of the world, yet, if we may venture so to speak, there were certain great spiritual
sheep-walks in which they ranged, like the patriarchal flocks of Arabia, stretching themselves in
their pastoral encampments far and wide over the hills, and along the valleys. And when Christian
folds had been formed in these great spiritual sheep-walks, ready means were afforded of spiritual
communication among them ; and they might in fine be gathered as one flock under one Shepherd *
in the Church of Christ.
The first of these great spiritual sheep-walks was in Babylonia and the adjacent countries, to
which the Ten Tribes had been carried captive. There St. Peter was, when he wrote this Epistle.
The second of these spiritual sheep-walks was in Asia Minor.
The third was in Egypt *.
Therefore, being at Babylon, and tending the sheep of the Good Shepherd there, St. Peter next
directed his attention to those sheep of the house of Israel who were scattered abroad in Asia Minor ;
of whom not a few had heard his voice in Jerusalem, and had perhaps been already visited by him
in the interval between the day of Pentecost and the date of this Epistle °.
Thus he performed the double work enjoined him by Christ, that of tending and feeding His
sheep. He tended them by his presence; and he fed them by his Epistles, which afford a constant
supply of spiritual nourishment to the sheep of Christ ’.
The mention of “ Marcus his son,” in the salutation from Babylon *, supplies another illustration
here.
“Marcus his son,” is doubtless the Evangelist St. Mark, whose Gospel was written under the
eye of St. Peter, his father in the faith °.
This salutation itself proves, that St. Mark was known to the Asiatic Jewish Christians, whom
St. Peter is addressing in the Epistle. This inference is confirmed by the mention of St. Mark by
St. Paul, when writing from Rome in his Epistle to the Asiatic Church of Colosse’*. And it may
1 Acts ii. 9. form when absent, as well as when present. St. Peter ἐποίμαινεν
2 See below on 1 Pet. v. 13, and Introduction to the Second at Babylon ; and when there he ἔβοσκεν those of Asia. He éwol-
Epistle of St. John. paver by his presence, and ἔβοσκεν by his writings. He tended
3 John xxi. 16, 17. Christ’s sheep when he was alive; but he is always feeding them
4 John x. 16. in his Epistles.
5 Acts ii. 9, 10. 8 I Pet. v. 13.
6 As is asserted by Origen in Euseb. iii. 1. 9. See the authorities cited above in the Introduction to St.
7 The word ποιμαίνειν, to tend, implies the presence of the Mark's Gospel, pp. 112—114
ποιμὴν, or Shepherd. But βόσκειν is 8 work which he may per- 10 Col. iv. 10. Philem, 24.
THE FIRST EPISTLE GENERAL OF ST. PETER. 39
probably be concluded from the request of St. Paul, writing from Rome to Timothy, the Bishop of
Ephesus, to bring with him Mark, “for he is profitable to me for the ministry';” that Mark was
afterwards again at Rome, before the martyrdom of that Apostle.
Subsequently, St. Mark is presented to our notice in Ecclesiastical History as Bishop of Alex-
andria, the capital of Egypt, and as having been sent thither by St. Peter’. Egypt and its neigh-
bouring countries was the third great spiritual sheep-walk of the dispersed of Israel: and Alex-
andria was their central fold*. Accordingly, Egypt and the parts of Libya toward Cyrene are men-
tioned in the third place by the Historian of the Acts of the Apostles, in his enumeration of those
to whom St. Peter preached on the Day of Pentecost.
St. Peter, as far as we know, never went in person into Egypt, nor did he ever write an Epistle
to the inhabitants of that country ; but he sent thither ‘‘ Marcus his son,” and fed the flock there
by Ass instrumentality, both by his Gospel, written under St. Peter’s superintendence, and by the
pastoral ministrations of St. Mark, the first Bishop of Alexandria.
Thus then, in another sense, St. Peter executed Christ’s commission to him, ‘ Feed My Sheep,”
“Tend My Sheep.” And he did this in the same order as that which is set down by the Holy
Spirit in the Acts of the Apostles, describing St. Peter’s first preaching, as the Apostle of the Cir-
cumcision, when he had just been empowered to preach by the “ Holy Ghost sent down from
heaven ‘,” and when he gathered in that spiritual harvest of souls, which may be regarded as the
first-fruits of his labours.
The Tending of Christ’s flock by personal presence, and preaching; the Feeding of Christ’s
flock with the healthful food of sound Doctrine, in the writing of Epistles, to endure for all ages
after his decease’ ; the continual oversight of Christ’s flock by the appointment of Chief Pastors to
be continued in succession ;—these were the acts of this Apostolic Shepherd, done in obedience to
the pastoral Charge of the Chief Shepherd and Bishop of our souls’. And by doing these things
St. Peter set an example to all Christian Bishops and Pastors, and cheers them with a blessed hope,
that if they follow him, as he followed Christ, then, when “the chief Shepherd shall appear, they
will receive 8 crown of glory that fadeth not away ’.”
But the crowning act of St. Peter’s pastoral Ministry still remained to be performed.
The Good Shepherd layeth down His life for the sheep *, and Peter had received a commission
from the Good Shepherd, “ Follow thou Me’.” He would imitate the Good Shepherd, and obey
His command. When he had become old, he had provided for the oversight of the lost sheep of
the house of Israel, scattered abroad in Parthia, in Asia, and in Egypt. But his commission was
not yet fulfilled. It extended to the uttermost parts of the earth. He had been to the East, to
Chaldmwa; he must also go to the West, to Italy ; he had been to the Eastern Babylon; he must also
go to the Western Babylon; he must visit Rome.
Here also he followed the order set down by the Apostolic Historian. There the mention of
Mesopotamia is succeeded by the mention of Asia, and the mention of Asia is succeeded by that
of Egypt, and the mention of Egypt is succeeded by that of Rome”. At Rome his course was
to end.
Our Lord had charged him to prove his love to Him by feeding His lambs, and by tending
His sheep, and by feeding His sheep". And immediately after the delivery of this charge to
St. Peter, He had proceeded to utter a prophecy concerning the manner of St. Peter’s death :
“This He spake, signifying by what manner of death he would glorify God”. And when He had
spoken this, He said, Follow thou Me.” So it came to pass. After St. Peter had tended Christ’s
sheep by his presence and preaching, and had fed Christ’s sheep by his doctrine and writings, and
by the ministry of Marcus his son, it remained only that he should perform the finishing work
of a Christian Shepherd, in following Him Who is the Good Shepherd, and Who showed His love
for His sheep by laying down His life for them”. ‘Follow thou Me,” were the words of Christ to
him ; and Christ pre-announced to Peter that he would have grace to follow His Master, not only in
His death, but in the manner of it’, and would thus prove his love for the Great Shepherd of the
Sheep, and would glorify God.
This the blessed Apostle did, in the great city of the West, the Metropolis of the world ""--
1 2 Tim. iv. 11. : 9. John xxi. 22.
2 Bee Eused. ii. 16. Kpiphan. Her. li., and the authorities 19. Acts ii. 9, 10.
quoted above in the Introduction to St. Mark, p. 112. τι John xxi. 15—17.
3 See on Acts ii, 9—11. 12 πρίῳ θανάτῳ, John xxi. 19.
41 Pet. i. 12. 13 John x. 15.
5 Bee 2 Pet. i. 15. 8 1 Pet. ii. 25. % Jobn xxi. 18.
7 1 Pet. v. 1—4. ® John x. L1—15. 13 Probably in a.p. 68. See the ancient authorities cited above
40 INTRODUCTION TO
Rome. St. Peter himself declares’ that he foresaw the approach of his death; and probably it
was not without divine direction that he went to that place, where the evidence of his own love for
Christ, in dying after His example, would be most edifying to the Christian Church. His Master
had gone up to Jerusalem to die; St. Peter went for the same purpose to Rome.
Thus he fulfilled the pastoral commission which he had received from Christ, and completed the
work which had been given him to do, and which had been delineated in outline by the divine record of
his preaching on the Day of Pentecost, when he received the gifts of the Holy Ghost, which enabled
him to feed the flock committed to his care.
St. Peter’s First Epistle derives special interest from his personal history.
One of its characteristics is its quiet tone of Christian gentleness and humility. This is the
more remarkable, because the Author was distinguished among the Apostles by the eager forward-
ness and fervid vehemence of his character. This natural impetuosity seems to be subdued and
chastened, in his Epistle, by an inward self-restraint. That self-restraint was probably produced
by a recollection of the former confidence of his professions, and by the result of his self-reliance in
the hour of trial. He seems to write under the remembrance of the transactions of the High Priest’s
hall, at the arraignment of Christ’. His Epistle breathes the spirit of Christian meekness and
humility, and of submission for Christ’s sake. ‘If ye be reproached for Christ’s sake, happy are
ye’.” “If any man suffer as a Christian, let him not be ashamed; but let him glorify God on this
behalf*.” Memorable words from one who had denied his Master.
The example of Christ’s demeanour in the last days of His earthly ministry, which St. Peter
had seen, seems to have wrought its full effect in his heart.
“Be ye clothed with humility,” writes St. Peter’. The word there used * by the Apostle has
been aptly illustrated by a reference to our Saviour’s actions when He took a towel and girded
Himeelf, like a servant, and poured water into a basin and washed His Apostles’ feet’. St. Peter’s
language on that occasion, as recorded by St. John*, shows that he was much affected by that
gracious act of humility; and in his Epistle he seems to refer to it, and to commend it for
imitation.
The patient bearing of our Lord before Caiaphas and the Sanhedrim, which St. Peter had
witnessed, is also presented as a pattern to his readers. ‘‘ Even hereunto were ye called: for Christ
also suffered for us, leaving you an ezample, that ye should follow His steps; Who did no sin,
neither was guile found in His mouth; Who being reviled was not reviling’ again; when He was
suffering, He was not threatening; but was committing Himself to Him that judgeth righte-
ously’*.”” And again, “ It is better, if the will of God be so, that ye suffer for well doing, than for
evil doing. For Christ also once suffered for sing, just for unjust, that He might bring us to God"’.”
And again, “ Forasmuch then as Christ suffered for us in the flesh, arm ye yourselves also with the
same mind", 1299
All these exhortations come with special force from him who was witness of Christ’s sufferings '*,
and received a solemn charge from Him, “Follow thou Me;” and who had been commanded by
Christ to “ strengthen his brethren '.”
Other characteristics also of this Epistle receive light from St. Peter’s personal history.
The Epistle itself contains frequent intimations of the near approach of “a fiery trial” of
severe persecution; and of the exposure of Christians to indignities and sufferings for Christ '.
But the Apostle was not dismayed by what he foresaw. He not only manifests a spirit of resignation
under suffering, but even of joy and exultation. The mention of trial is ever coupled in this
Epistle with the language of triumph. The source of that language is to be found in his personal
intercourse with Christ.
St. Peter had been with Christ on the Mountain of Transfiguration. Our Lord then talked
at the end of the Infroduction to the Epistles of St. Paul to more clearly than the aorist, the sustained meekness of our Great
Timothy and to Titus, pp. 423, 424. Exemplar, and show more forcibly the deep impression made
1 2 Pet. i. 13, 14. thereby on the writer’s mind.
3 Matt. xxvi. 69—75. Mark xiv. 66—72, Luke xxii. 67. John 10] Pet. ii, 21—23.
xviii. 26. iii, 17, 18.
3 For examples of this see iii, 8—10. 15; iv. 14; v. 5. 121 Pet. iv. 1.
4 iv. 14. 17. 18} Pet.v. 1.
Sv. ὅ. WW Luke xxii. 32.
© ἐγκομβώσασθε. 13 See i. 7; iii. 13; iv. 1, especially iv. 12—19; v. 8, 9.
7 John xiii. 5. The Neronian persecution followed soon after the burning of
® John xiii. 6—8, Rome in the summer of a.p. 64. Com: the Introduction to
9 The imperfect tenses,—used here in the original,—bring out St. Paul’s Epistles to Timothy, and note below on 2 Pet. iii. 1.
THE FIRST EPISTLE GENERAL OF ST. PETER. 41
with Moses and Elias, who appeared in glory. He conversed with them concerning that future
event which, though sorrowful and shameful in itself, was to be His passage to glory. He talked
of His death' which He should accomplish at Jerusalem. After the accomplishment of that
decease, St. Peter was a witness of Christ’s victory and majesty in His Ascension into heaven.
Accordingly, in his Epistle, St. Peter views all the sufferings of Calvary as glorified by triumph.
He sees Christ’s decease, he sees his own decease, he sees the decease of all Christ’s faithful fol-
lowers, as invested with a heavenly radiance, by the light of the Transfiguration. He writes his
Epistle’ in the joyful light of that prophetic Vision of Glory. And soon after the date of the
Epistle’ he went to Rome, and proved the sincerity of his words by dying joyfully for Christ.
At the time of the Transfiguration St. Peter had attempted to dissuade Christ from suffering ‘ ;
and in the hour of his human frailty had shrunk from bearing witness to Christ, and denied his.
Master. But when he wrote this Epistle he rejoiced in the prospect of suffering for Christ, because
he saw the “glory that would follow ‘,” and he teaches others to do the same. Great indeed was
the spiritual change which had now been wrought in him by the Holy Ghost; and we may thence.
derive a cheering assurance, that the same Divine Comforter, whose perpetual presence was promised.
to the Church by Christ *, will never fail to shed His gracious influences on the soul, and inspire it
with courage in distress.
One of the most interesting characteristics of St. Peter’s history is his connexion with St. John.
In the Gospel history the riper age of St. Peter is blended in happy combination with the youthful
years of St. John; and the ardour of the one is mellowed by the calmness of the other. The one
is the Apostle of practical energy, the other of quiet contemplation. And both are joined together
in tender bonds of fraternal love. What Mary and Martha were as sisters, St. John and
St. Peter were as Apostles. By the side of the Lake of Galilee, after the Resurrection of Christ,
they are seen together in the society of their risen Lord, Who uttered a prophecy concerning the
future lot of both’. And in the Acts of the Apostles, this holy pair of Apostolic friends and
brothers is joined together by the Holy Spirit in a sacred union. They go up to the Temple
together; they pray together; they preach to the people together; they are sent to prison together ;
they are delivered together; they go to Samaria together’. Then, as far as the Sacred History is
concerned, their union seems to be severed. But there is reason to believe that this union subsists
for ever in their Epistles in Holy Scripture. St. Peter wrote his Epistle from Parthia to the
Churches of St. John’s province—Asia Minor; and St. John, it would seem, wrote from Asia to
the Christians of Parthia, after St. Peter’s death. And if this was so, then this. circumstance
confirms the arguments already adduced, to prove that the Babylon of St. Peter’s first Epistle is the
Assyrian city of that name. The evidence of this Epistolary intercourse will be produced here-
after’; in the mean time, let it be enough to have submitted it here for the reader’s consideration.
Lastly, this Epistle possesses a special interest and value in regard to the relation of St. Peter,
the Apostle of the Circumcision, to St. Paul, the Apostle of the Gentiles.
St. Peter received the Keys from Christ’*: and he was the first to unlock the door of the
Church to the Jewish and Gentile world.
He admitted the Jews of the Dispersions, by the ministry of the Word and Sacraments", on the
Day of Pentecost. He afterwards admitted the Gentiles in the house of Cornelius at Caesarea "ἢ.
After this initiatory work had been performed by St. Peter, a division of Missionary labour
was made between him and St. Paul.
“ He that wrought effectually in Peter to the Apostleship of the Circumcision,” says St. Paul "ἢ,
‘was mighty in me also toward the Gentiles *.”
About five years after this partition, a difference arose between St. Paul and St. Peter, at the
Syrian Antioch.
Whether St. Peter was Bishop of Antioch” at this time, is uncertain; but he had great in-
fluence in that city. In a moment of vacillation he yielded to the solicitations of those, who, in
1 ἔξοδον, 8 remarkable word. See on Luke ix. 31, Compare 11 Acta ii. 14—88. 41, 42.
St. Peter’s use of this same word, 2 Pet. i. 15. 12 Acts x. 34—48. See also St. Peter’s own statement at the
2 Compare notes below on 1 Pet. i. 7, 8 Council of Jerusalem, Acts xv. 7.
3 See on 2 Pet. iii. 1. 13 Gal. ii. 8.
4 Matt. xvi. 22. 16. St. Paul’s Ordination to the Apostleship to the Gentiles pro-
§ 1 Pet. i. 1]. bably took place about five years after the Conversion of Cor-
6 John xiv. 16. nelius, the first-fruits of the Gentile world. See the Chronological
7 See on John xxi. 18—22. Tables prefixed to the Acts, and to St. Paul's Epistles.
® See on Acts iii. 1; viii. 14. 13 The testimonies concerning the Episcopate of St. Peter at
3 In the Introduction to the Second Epistle of St. John. Antioch may be seen in Euseb. iii. 22 and 36. S. Hieron de
10 Matt. xvi. 19. Scr. Eccl. c. 1, and c. 16, and in Gal. ii. 11.
Vox. I.—Paar IV.
42 INTRODUCTION TO
their zeal for the ceremonial Law, desired to impose it on the Gentile Christians; and he withdrew
himself from the communion of those who declined to receive that Law as necessary to salvation.
In this critical emergency, St. Paul came forward to plead the cause of Evangelical Liberty,
and to maintain the plenary and all-sufficient efficacy of Christ’s Sacrifice, as the only cause of
Justification, and to demonstrate the transitory and preparatory character of the Levitical Ritual, and
ite fulfilment in Christ; and he openly resisted and rebuked St. Peter *.
About four years after this difference, St. Paul, in the vindication of his own Apostolic claims,
and in the maintenance of the doctrine of Christian Liberty, and of Justification by faith in Christ,
was constrained to make a report of the circumstances of that controversy in writing his Epistle to
the Churches of Galatia; which had been seduced by Judaizing Teachers from the foundation, on
which he had settled them, of faith in Christ Crucified Ἶ.
Here was a severe trial for St. Peter.
He, to whom Christ had given the Keys; he who had been admitted to His nearest intimacy
and most private retirements; he, whose house at Capernaum had harboured Christ’; he who had
preached to the Jews and Jewish strangers on the Day of Pentecost; he whose preaching had been
sealed with sanctions and benedictions from heaven; he who had been twice miraculously delivered
from prison by an Angel; he who had opened the door of the Church to the Gentiles; he was
publicly reproved at Antioch—perhaps his own Episcopal city—by one who had not been of the
Twelve, and had been a Persecutor of the Church; and the narrative of this rebuke had been com-
municated to the world by his reprover in an Epistle addressed to the Churches of Galatia, and
was openly read in Christian Congregations.
Yet further, many persons, especially the Judaizing Christians, were jealous of St. Paul’s
influence, and were zealous for St. Peter. They were desirous of claiming him as their champion,
and of setting him up as a rival to St. Paul. And the fervid spirit and impassioned temper of
St. Peter may have led them to expect that he would have been stung to the quick by the rebuke of
St. Paul, and would be ready to accept the leadership which his partizans would have assigned to him.
What, then, was the conduct of the blessed Apostle St. Peter under these circumstances ὃ
This is an interesting inquiry ; and, happily, St. Peter’s Epistles supply the answer.
The question debated between him and St. Paul was concerning Christian Liberty ; and the
circumstances of that debate had been narrated by St. Paul, the Apostle of the Gentiles, in his
Epistle to the Gentile Christians of Galatia, and was doubtless familiar to other Churches of Asia.
St. Peter, the Apostle of the Circumcision, wrote this his First Epistle to the Jewish Christians
of Asia—“ Pontus, Galatia, Cappadocia, Asia, and Bithynia.’’
In it he delivers a memorable precept concerning Christian Liberty.
That sentence is as follows; it consists of three clauses—
1. “ As free;
2. “‘ And not using your liberty for a cloke of maliciousness ;
3. “ But as servants of God ‘.”
Turn now to St. Paul’s Epistle to the Gentile Christians of Galatia.
There also we find a precept concerning Christian Liberty. That sentence is as follows; it
also consists of three clauses—
1. “ Brethren, ye were called to Liberty ; ᾿
2. “ Only use not your Liberty as an occasion to the flesh,
3. “ But by love serve one another *.”
Thus we see in both these Epistles the same triple division ; the same assertion of Liberty ;
the same caution against its abuse; the same rule for its use.
The resemblance between these paragraphs from these two Epistles is more remarkable, because
they were addressed by the two Apostles to the same Countries; and because they concern that very
question of Christian Liberty, on which those two Apostles had formerly been αὐ variance ; and
because the history of that altercation had been communicated by one of them, St. Paul, in his
Epistle to the Galatians, who are also specially addressed by St. Peter in this Epistle.
St. Peter therefore, we see, did not manifest any resentment toward St. Paul for the rebuke
given at Antioch, and for the publication of its history to the world. He frankly comes forward
' See Notes above on Gal. ii, 11--- 4, and the Review of the 2 ἯΜῈ viii, 14. Mark i. 39. Luke iv. 88. 40. Cp. Matt.
controversy, in the note at the end of that chapter. xvii. 24—27.
2 See Introduction to that Epistle, and the note at the end of 41 Pa, ii. 16.
the Second Chapter. 5 Gal. v. 13.
THE FIRST EPISTLE GENERAL OF ST. PETER. 43
and adopts St. Paul’s own language on that very question which had been the subject of their
dispute.
Here is a noble specimen of victory over self, and of generous confession of error; here is a
beautiful practical application of his own precepts concerning Christian humility, meekness, and
gentleness, and of love for the sheep whom Christ purchased with his blood.
Would to God that they who call themselves St. Peter’s successors would copy St. Peter’s
example !
Here also was clear evidence to the Jewish and Gentile Christians, and to the world in every
age, that the two great Apostles, of the Circumcision and of the Gentiles, who had formerly differed
at Antioch, were now in perfect unity with each other, in preaching the great doctrines of Evan-
gelical Liberty, and of the all-sufficient efficacy of the Death of Christ; and in guarding their
hearers against abusing that Doctrine, and in exhorting them to regulate their use of Liberty by
the law of Love.
Again. St. Paul had addressed another Epistle to the greatest Gentile Christian city of those
Asiatic regions to which St. Peter was now writing—the Epistle to the Ephesians.
The Holy Spirit, who had spoken by St. Paul in that Epistle, now speaks by St. Peter to the
Jewish Christians of the same country. He proclaims here the same doctrines; and applies them
in the same way to the inculcation of the same duties, and almost in the same language as He
had done by the agency of St. Paul in the Epistle to the Ephesians.
He declares, that our Regeneration, and filial Adoption in Christ, by the Love of our heavenly
Father, sending His only begotten Son to take our nature, and to incorporate us into Himself, and
to reconcile us to God by His blood shed for us on the Cross, are the very source and well-spring of
all Christian Duty, of man to God, and of man to man; of subjects to kings; of servants to masters ;
of wives to husbands; and of husbands to wives; and are the origin of all personal holiness, and
of all comfort under sufferings on earth, and of all hope of future glory and endless felicity in heaven.
This great argument had been handled by the Apostle of the Gentiles, St. Paul, in his Epistle
to the Gentile Christians of Asia’; it is now treated by the Apostle of the Circumcision, St. Peter,
in this Epistle to the Jewish Christians of the same country *.
Thus the consent of Apostolic Teaching on the fundamental verities of Christian Faith sa
Practice is manifested to the world.
This brotherly unity exhibits itself also in incidents of a private character.
The person chosen by St. Peter to be the bearer of this Epistle to the Asiatic Churches is
Silvanus*. Silas, or Silvanus, had been taken by St. Paul as his companion in his second missionary
tour in Asia‘; and he had been associated by that Apostle with himself in writing his two earliest
Epistles *.
St. Peter’s choice of Silvanus as a messenger for the conveyance of this Epistle to the Jewish
Christians of Asia Minor, and his designation of him “as the faithful brother,” are happy expres-
sions of his own love, not only to Silvanus, but to St. Paul.
The value of this testimony is enhanced by the addition of another name to that of Silvanus,
at the close of this Epistle. Silvanus, “the faithful brother,” is joined with ‘‘ Marcus my son °.”
Some years before, St. Paul had declined to take Mark with him into Asia, because Mark “ had
1. See above, Introduction to the Epistle to the Ephesians, p. 276.
3 Compare, for example, their statements of fandamental doc-
3
1 Pet. i. 1—3.
Πέτρος ἀπόστολος Ἰησοῦ
Χριστοῦ ἐκλεκτοῖς. . .
κατὰ πρόγνωσιν Θεοῦ Πα-
τρὸς ἐν ἁγιασμῷ Πνεύματος,
εἰς ὑπακοὴν καὶ ῥαντισμὸν al-
ματος ᾿Ιησοῦ Χριστοῦ χάρις
ὑμῖν καὶ εἰρήνη...
Εὐλογητὸς ὁ θεὸς καὶ
Πατὴρ τοῦ Κυρίον ἡμῶν
Ἰησοῦ Χριστοῦ 6 κατὰ τὸ
πολὺ αὐτοῦ ἔλεος ἄναγεν-
γήσας ἡμᾶς.
Eph. i. 1--7.
Παῦλος ἀπόστολος Ἰησοῦ
Χριστοῦ τοῖς οὖσιν ἐν ᾿Ἐφέ-
oy καὶ πιστοῖς ἐν Ἰησοῦ Χριστῷ"
χάρις ὑμῖν καὶ εἰρήνη ἀπὸ
Θεοῦ Πατρὸς ἡμῶν καὶ Κυ-
ρίον ᾿Ιησοῦ Χριστοῦ.
Εὐλογητὸς ὁ Θεὸς καὶ
Πατὴρ τοῦ Κυρίου ἡμῶν
Ἰησοῦ Χριστοῦ ὁ εὐλογήσας
ἡμᾶς ἐν πάσῃ εὐλογίᾳ πνευμα-
τικῇ ἐν Χριστῷ, καθὼς ἐξ-
ἐλέξατο ἡμᾶς ἐν αὐτῷ πρὸ
καταβολῆς κόσμου ... κατὰ
τὸ πλοῦτος τῆς χάριτος
αὐτοῦ. . ἐν τῷ ἠγαπημένῳ ἐν
ᾧ ἔχομεν ore ἀκοκτροσω διὰ
τοῦ αἵματος αὐτοῦ.
Compare also I Pet. ii. 4 and Eph. ii. 20 - 22.
ars ibe ers ΠΝ practical application of the doctrine ;
E
decelrve pt ἀνθρω-
πίνῃ κτίσει διὰ τὸν Κύριον.
v. ὅ.-- πάντες ἀλλήλοις [ὅπο-
τασσόμενοι].
ii, 18.---οἱ οἰκέται ὕποτασ-
σόμενοι ἐν παντὶ φόβῳ τοῖς δεσ-
πόταις.
iii, l—al γυναῖκες ὕποτασ-
σόμεναι τοῖς ἰδίοις ἀνδράσιν.
ph. v. 22.
ai γυναῖκες τοῖς ἰδίοις ἀν-
δράσω ὑποτάσσεσθε ὡς τῷ Κυ-
τί. ].---τὰ τέκνα, ὑπακούετε
τοῖς γονεῦσιν ὑμῶν ἐν Κυρίῳ.
Cp. vi. 7.--δουλεύοντες ὡς
τῷ Κυρίφ.
v. 21].---ῳποτασσόμενοι ἀλ-
λήλοις ἐν φόβῳ Κυρίου.
vi. δ.---οἱ δοῦλοι, ὑπακούετε
τοῖς κυρίοις μετὰ φόβου.
22. --- al γυναῖκες τοῖς
IBloss ἀνδράσιν ὑποτάσσεσθε.
3 1 Pet. v.12. On his history see the notes on 1 Theas. i. 1.
Phil. i. 1.
4 Acts xv. 40. He is called
by St. Paul in his Epistles.
Silas in the Acts; and Silvanus
5 The two Epistles to the Toe both commencing with
the words “" Paul and Silvanus.
6 } Pet. v. 12, 13.
G2
44 INTRODUCTION.
formerly departed from him in Pamphylia';” and the person who was then taken by St. Paub with
him into Asia, in the place of Mark, was no other than Silas,—as he is called in the Acts,—or, as he
is called by St. Paul, Stvanus*. But now St. Mark had returned to the work, and was in much
esteem with St. Paul*; and he is honoured by St. Peter with the affectionate title—‘ Marcus
my son.”
Here then we have another indication of the fraternal relation of St. Peter to St. Paul; and of
the graces of love, joy, and peace shed by the Holy Spirit on their hearts, and on those of their
friends; graces which soothed every angry passion, and joined them together in Christ.
The Second Epistle of St. Peter was written soon after the first, and it was addressed to the
same persons as the First Epistle‘; and the reference which he makes at its close to “all the
Epistles ” of his ‘beloved brother Paui,” and the testimony which he bears to his wisdom, and to
the divine inspiration of those Epistles’, complete the evidence of St. Peter’s affectionate regard
for the Apostle of the Gentiles; and of his perfect agreement with him in the holy doctrine which
he taught.
Finally, Almighty God, Who had called these two great Pastors of His flock, and had assigned
to each of them his proper work, in tending and feeding the sheep which He had purchased to
Himeelf with the precious blood of His dear Son, was pleased to bring them together in their old
age to the same place °.
That place was the capital of the world, Rome’. The Apostle of the Circumcision was united
there with the Apostle of the Gentiles in a blessed martyrdom for Christ; and thus the great Head
of the Church vouchsafed to manifest to the world their perfect brotherhood in life, doctrine, and
death ; and He commended their example to the imitation of all Pastors and People; and taught
the world, by their means, that temporary failings of our frail humanity may, under the gracious
influence of the Holy Ghost, be corrected by watchfulness and prayer, humility, gentleness, meek-
ness, and charity; and be made occasions of spiritual victories; and He has displayed a cheering
vision of that blessed consummation, when Jew and Gentile will be brought together into one fold
under one Shepherd, Jesus Christ our Lord.
for he is profitable to me,” &c.
4 See on 2 Pet. iii. 1.
5 See below on 2 Pet. iii. 15, 16.
® As to St. Paul’s age see Philem. 9, and as to St. Peter’s, see
Joho xxi. 18.
7 The evidence concerning St. Peter's journey to Rome, and
martyrdom there, may be seen in the testimony of Dionysius, Bp.
of Corinth, in the 2nd Century, in Eused. ii. 25. Jreneus iii. 1;
and in Euseb. v. 8, and Tertullian de Prescr. her. c. 36; de
Baptismo, 4; Marcion iv. 5; Scorpiac. 15; Caius in Euseb. ii.
25, and Origen in Eused. iii. 1. Cyprian ad Antonianum, Ep.
55, and ad Cornelium, Ep. 59. Lactantius, Inst. iv. 21; De Morte
Persecut. c. 2. Kuseb. πὰ E. ii. 22. 25; iii. 2. Demonst. Evang.
iii. p. 116. From these authorities it may be concluded that
St. Peter came to Rome at the end of his Apostolic career, and
there suffered martyrdom by crucifixion; see also above, /niro-
duction to St. Paul’s Epistles to Timothy, p. 424.
WETPOY Α΄.
I. 1*METPOS, ἀπόστολος ᾿Ιησοῦ Χριστοῦ, ἐκλεκτοῖς παρεπιδήμοις δια- a John 1. 8
A 82.
σπορᾶς Πόντον, Tadarias, Καππαδοκίας, ᾿Ασίας, καὶ Βιθυνίας, 3." κατὰ πρό- Jam
γνωσιν Θεοῦ Πατρὸς, ἐν ἁγιασμῷ Πνεύματος, εἰς ὑπακοὴν καὶ ῥαντισμὸν αἷ- sh. 2.9. &
ματος ᾿Ιησοῦ Χριστοῦ, χάρις ὑμῖν καὶ εἰρήνη πληθυνθείη.
, 8,10.
1.1.
ph.
*
ver. 1
& 16.
Cu. I. 1. Πέτρος, ἀπόστολο:] Peter, an Apostle of Jesus
Christ, to the elect sojourners of the dispersion of Pontus,
Galatia, Cappadocia, Asia, and Bithynia.
Concerning the authorship and design of this Epistle see
the Introduction.
They, to whom St. Peter writes, are addressed as elect ;
The Jews gloried in being the elect people of God (see Deut.
iv. 37; vii. 6. Ps. cv. 6. 43); and St. Peter assures them that by
becoming Christians, they do not cease to be God’s favoured
people, but are a chosen generation in Christ. (See ii. 9.)
He also declares that they are at home in Christ’s Church,
although they are sojourners and strangers in the world (παρεπί-
δημος = ικος, Hesych.), being removed far away from Jeru-
salem and Judea, as their fathers were, by their exile in Babylon,
from which place St. Peter is now writing; and although they are
acattered abroad in many heathen lands.
Upon this their condition as pilgrims in this world he grounds
an admonition to them as strangers and sojourners (ii. 11; cp.
Heb. xi. 13) to abstain from fleshly lusts, having their conversa-
tion, or intercourse, honest among the Gentiles, among whom
they are commingled in their Dispersions, and to set their affec-
tions on their heavenly inheritance, their ‘‘ promised land ’’ above.
Cp. Phil. iii. 20. Heb. xiii. 14.
He addresses them aii as elect, according to the foreknow-
ledge of God ; and thus he teaches, that aii members of the visible
Church, who profess the Faith, and partake in the Sacraments, of
Christ, are to be regarded by men as elect, and foreknown by
God in Christ. Vocation presupposes election; and wherever
we see men called, we are to presume them to be elect.
In thesame manner St. Paul addresses the Ephesian Christians,
as chosen in Christ by God the Father, before the foundation of |
the world, and as predestined to the adoption of sons in the
Beloved, according to the gracious purpose of God’s will in Him.
See on Eph. i. 3—5, and the Introduction to the Epistle to the
Romans, p. 195.
But though the members of the Visible Church are elect,
and are addressed by the Apostles as such, Sey are not yet
Jinally assured of salvation ; but they are exho by St. Peter
“‘to give diligence to make their calling and election sure.”
(2 Pet. i. 10.)
— Πόντου) of Pontus; placed first among the Asiatic regions
here specified ; whence this First Epistle of St. Peter is cited by
some ancient Fathers as addressed ‘ad Ponticos.” Tertullian,
Scorp. c. 12. Cyprian, Lib. Test. iii. 36, 37.
— Πόντου, Γαλατίας, x.7.A.] of Pontus, Galatia, Cappadocia,
Asia, and Bithynia. The Jewish Christians to whom St. Peter
writes in his two Epistles (as is affirmed by the ancient Expositors,
Euseb. iii. 4, Didymus in loc., Hieron. Cat. Scr. i., Gcumenius,
and others) are specially those of the Asiatic dispersion (see here
and 2 Pet. iii. 1); and he enumerates them in the order in
which they would occur to the mind of a writer addressing them
from the east. (See below on v.13.) This consideration confirms
the opinion, that Babylon, from which this Epistle is dated (v. 13),
is not any city west of Asia Minor, as Rome, but the literal,
Assyrian, Balylon. See Introduction, p. 37.
This observation is illustrated and confirmed by a passage in
the writings of St. Peter’s brother Apostle, St. John. St. John,
writing his Revelation from Patmos to the Christian Churches of
Asia, specifies them in their geographical order, from W’est to East
(see Rev. i. 11; ii. 1; iii. 14, inclusive). Here they are reckoned
by St. Peter in the opposite order, i.e. from East to West. St.
John was writing from the West of Asis, namely, from Patmos ;
St. Peter is writing from the Kast, namely, from Babylon. Hence
the difference.
8t. Peter, on the Day of Pentecost, at Jerusalem, had
preached to the various Dispersions of Jews who had come up
to Jerusalem to that Feast. (Acts ii. 9—14.) Those several Dis-
persions are thus enumerated in the Acts of the Apostles :—
1) Parthians, Medes, &c., i.e. the Babylonish Dispersion.
2) Cappadocia, Pontue, Asia; i.e. the Asiatic Dispersion.
3) AZgypt, and the parts of Libya toward Cyrene; i.e.
the Alexandrine Dispersion.
(4) Strangers of Rome; those especially which had been
carried thither by Pompey the Great.
See above, note on Acts ii. 9—J1.
St. Peter, as a wise master-builder, is now consolidating the
work which, by the aid of the Holy Ghost, he had begun at
Jerusalem on the day of Pentecost. He does this as follows :—
(1) He went in person to Babylon (v. 13), and edified the
Assyrian Dispersion of Parthians, Medes, and Elamites, and
dwellers in Mesopotamia.
(2) From Babylon, he wrote this Epistle to the Asiatic
Dispersion of the strangers scattered abroad in Pontus, Galatia,
Cappadocia, and Asia, i. 6. Proconsular Asia. See above on Acts
xvi. 6 ; xix. 10; and below on Rev. i. 4 :
(3) He afterwards sent St. Mark, Marcus his son (v. 13),
to -reach to the Avgyptian, or Alexandrine, Dispersion. See
above, Introduction to St. Mark’s Gospel, p..112. ;
(4) Finally, he himself strengthened the faith of the Roman
Dispersion, by visiting Rome, and dying as 8 there.
Thus St. Peter completed the work which he had begun on
the day of Pentecost. Thus this Fisher of men (Luke v. 10)
drew the net of the Gospel through the sea of the world to the
shore of eternal life, and enclosed therein a large multitude, and
finished the labour, symbolized by the miraculous draught of
fishes, after the Resurrection of Christ. Seeabove on John xxi. 1
—14; and Introduction to this Epistle, pp. 36—40.
2. ἐν ἁγιασμῷ Mvetparos] by the sanctification of the Holy
Spirit. See next note.
— els ὑπακοὴν καὶ ῥαντισμὸν aluaros} untv hearkening to the
Gospel, and joyful acceptance of it (see Rom. i. 5; xv. 18; and
below, συ. 14. 22), and unto the sprinkling of the blood of Jesus
Christ. St. Peter had begun with a recital of privileges; here is
a declaration of duty. Ye are elect, according to the foreknow-
ledge of God the Father, Whose paternal love is the source of all
good to men; but ye are elect, not to any sai self-
assurance, much less to any recklessness of living; but ye are
elect to hearkening unto His word; ye are elect to obedience ; or,
as St. Paul expresses it (Eph. i. 3—5), ye are elect and pre-
destined to holiness in love, to the praise and glory of His grace ;
46
ὁ John 8. 8, 5.
1 Cor. 15. 20.
C A 9 « Lal
Ei isis τετηρημένην ἐν οὐρανοῖς εἰς ὑμᾶς,
Jude 1, 24. Eph. 2. 8.
1 PETER I. 3—5.
3° Εὐλογητὸς ὁ Θεὸς καὶ Πατὴρ τοῦ Kupiov ἡμῶν ᾿Ιησοῦ Χριστοῦ, ὁ κατὰ
Ν ‘ 3 aA 9 la ca 3 > A > 3 La 3 Led
τὸ πολὺ αὐτοῦ ἔλεος ἀναγεννήσας ἡμᾶς εἰς ἐλπίδα ζῶσαν 80 ἀναστάσεως ᾿Ιησοῦ
Χριστοῦ ἐκ νεκρῶν, “ “ εἰς κληρονομίαν ἄφθαρτον καὶ ἀμίαντον καὶ ἀμάραντον,
δ °rovs ἐν δυνάμει Θεοῦ φρουρουμένους διὰ
ye are elect to the sprinkling of the blood of Jesue Christ, which
was once shed on the cross, and was actually and personally
applied to you by the sanctifying operation of the Holy Spirit,
and was sprinkled on you, the covenanted people of God; as the
blood of bulls and goats, and the ashes of an heifer sprinkling
the unclean under the Law, sanctifieth to the purifying of the
flesh. See Heb. ix. 12—14, and compare x. 22. Exod. xxiv. 8.
That blood was sprinkled upon you, and was made effectual
for your salvation, when you professed your faith in Christ, Who
inkleth many nations (Isa. lii. 15), and cleanseth from all sin
at John i. 7); and when you received the Sacrament of Baptism,
which derives its efficacy from Christ’s blood ; and it is ever and
anon sprinkled on you,—at your sincere repentance,—in the ad-
ministration of the Holy Communion of His body and blood, and
saves you, the true Israel of God, from the wrath to come, as the
blood of the Paschal Lamb, when sprinkled on the lintels and
door-posts of the Israelites, procured their deliverance from de-
struction (see Exod. xii. 22, 23); and it makes atonement with
God for your sins, as the sprinkling of the Blood of the sin-
offerings, which was sprinkled seven times before the Lord, i.e.
‘towards the veil (Lev. iv. 4— 6); and on the great day of atone-
ment was sprinkled within the Veil, upon, and before, the Mercy
Seat. Lev. xvi. 14.
For, as St. Paul says to the Ephesians, they have redemption
through His blood, even the forgiveness of sins, according to the
riches of His grace.
These blessings, which flow from the love of God the Father,
through the mediation of God the Son, are applied personally
to each believer by the sanctification of the Spirit,—God the
Holy Ghost.
Thus, as is observed by Cassiodorus, each of the Three
Persons of the ever-Blessed Trinity is here presented to us by
the Apostle, as co-operating in the work of our salvation. Compare
the words of St. Paul, 2 Thess. ii. 13, ‘‘ God from the beginning
‘chose you to salvation through sanctification of the Spirit and
belief of the truth, whereunto He called you by our Gospel, to
the obtaining of the glory of our Lord Jesus Christ,” and Eph.
ii. 17, 18; and note on 2 Cor. xiii. 14.
The preamble of St. Paul’s Epistle to the greatest Church
of Asia, Ephesus, bears a remarkable resemblance, in the exube-
rant flow, and majestic splendour of ite diction, and in the sub-
lime grandeur of its substance, to that of this Epistle of his
brother Apostle, St. Peter, to the Jewish Christians of the same
country. These two Epistles throughout present clear evidence
of the unity of teaching of the two Apostles on the doctrines of
Universal Redemption, Election, and Predestination. See above
on Eph. i. 1—8, and the Introduction to this Epistle of St.
Peter, p. 48, and below, Introduction to the second Epistle.
ed χάρις---πληθυνθείη] Grace to you and Peace be multi-
plied.
This salutation of the Apostle from Babylon recalls to the
mind the greeting sent forth from the same City to all its pro-
vinces, by the two Kings of the two successive Dynasties,—the
Assyrian and Medo-Persian,—under the influence of the Prophet
Daniel, and other faithful men of the first Dispersion. They pro-
claimed in their royal Epistles the supremacy of the One true God,
the God of Israel. ‘Nebuchadnezzar the king toall people . . .
to you Peace be multiplied” (εἰρήνη ὑμῖν πληθυνθείη, Dan. iv. 1).
Darius the king wrote to all people, “to you Peace be mneulti-
ied.” (Dan. vi. 25.)
Daniel and the three children turned the hearts of Nebu-
chadnezzar and Darius, and moved them to declare the glory of
the true God in Letters written ‘to all people.’ The Apostle
St. Peter now carries on the work of the ancient Prophets, and
writes an Epistle from Babylon, by which he builds up the
Christian Sion in all ages of the world (cp. 2 Pet. i, 1, 2, and
Loses v. 13), and proclaims to all, “ Peace be multiplied unto
you
_ On this Oriental salutation, very suitable to be used in an
Epistle from the East, see Schoetigen here.
Grace is put before Peace, because Peace is the fruit of
8. εὐλογητός] Blessed be God, Who is also the Father of
our Lord Jesus Christ, and Who of His great mercy has be-
gotten us again to a living hope, through the Resurrection of
Jesus Christ from the dead.
God the Father is the Fountain of all Blessing; and all
Blessing descends through God the Son; and is applied ὃν God
the Holy Ghost; and so St. Paul teaches, Eph. i. 3—17; cp.
note above, 2 Cor. xiii. 14.
St. Peter presents to us the three several ways in which we
are sons of God. He is our Father—
1) By Creation. (See v. 2.)
ῷ By our New Birth in Baptism, when the Blood of Christ
was sprinkled on us, and we were delivered from death. (See v. 2.)
(3) And now we, who have been already born again into a
life of Grace, are born again into a living hope of future and
everlasting Glory, by the Resurrection of Christ.
By that Resurrection, we, who are in Christ, our Represen-
tative and Head, were publicly declared by God to be
and accepted; for He rose again for our Justification. (See on
Rom. iv. 25.) We are already the sons of God, and ‘‘ we know
that, when He appears, we sball be like Him.” (1 Jobn iii. 2.)
We have been baptized into His death,—that is, into conformity
to it, and to a participation n its benefits; and if we have become
connate, or born together (σύμφντοι), with Him by the likeness
of His Death, we shall also be born with Him in the
likeness of His Resurrection. See above on Rom. vi. 5. Cp.
Bp. Andrewes, ii. pp. 198. 266. 322; and Bp. Pearson on the
Creed, Art. i. p. 50; and on the analogies between Birth, and
Baptism, and Resurrection, see below, Rev. xx. 5.
— els ἐλπίδα (acar] to a living hope; toa hope that liveth ;
and which, as living, and bearing fruit, is contrasted with the state
of death in which we once were, “having no hope, and being
without God in the world " (Eph. ii. 12), ‘‘and having fellowship
with the un/rui(ful works of darkness ”’ (Eph. v. 11).
This is the hope which springs forth from the Grave, by the
Resurrection of Christ our ‘‘ First-fruits ’ (1 Cor. xv. 20), Who
‘was dead and is alive and liveth for evermore ’’ (Rev. i. 18).
This hope therefore never dies, as earthly hopes do; and, it
is not like the hope of those among your fathers, who looked only
for an earthly Canaan (Theophyl.), but the hope of the true
Israel is a hope which is ever growing, till it is consummated in
everlasting fruition in the heavenly Jerusalem ; and by ‘‘this hope
we are saved” (Rom. viii. 24).
8, 4.] On these two verses see the exposition of Bp. Andrewes,
Sermons, vol. ii. pp. 364—382.
4. εἰς κληρονομίαν ἄφθαρτον} to an inheritance incorruptible,
undefiled, unfading; the first of these epithets concerns the
inner being of the inheritance; the second, its unalloyed being ;
the third, the con/inuance of its beauty. The Heavenly Inheritance
is perfect in every one of these three respects; but all earthly
inheritances are imperfect in them all. . Bp. Andrewes, ii.
. 378.
ἡ The inheritance of the earthly Canaan was an object of
earnest desire to your fathers; and they were settled in the allot-
ments of their κληρονομία by Joshua; but you, though scattered
abroad, havea better inheritance than they, an inheritance typified
by theirs, and one in which the true Joshua will settle you for
ever. .
Didymus (the master of St. Jerome) in his note on this pas-
sage says, “ Since the inheritance which the Apostle bere pro-
ands to our desires is in Aeaven, and is efernai, surely they (the
illenarians), who put before us the hope of an earthly Jerusalem
for a thousand years, propose to us what is unsatisfying and
vain.”
— τετηρημένην reserved in heaven for you, or unto you.
The Inheritance is reserved; therefore do not look for it
now; but wait patiently, and strive earnestly for it; and it is
reserved in Aeaven, and therefore it is sqfe from all changes and
chances of earth (cp. 2 Tim. iv. 8). God Himself is your
portion. Here is another contrast to the hopes of those who
have their portion in thie life. Ps. xvii. 14. Cp. Bp. Sanderson's
Sermons, i. p. 379. Ὰ
Elz. bas ἡμᾶς here; but ὑμᾶς is in A, B, C, G, K, and is
received by Griesd., Scholz, Lach., Tisch., Alford,
δ. τοὺς ἐν δυνάμει Θεοῦ φρουρουμένου:)] you who are being
guarded by the power of God; as sheep are safely guarded in a
fold against the wolf; or, as citizens are securely garrisoned in a
fortress against the enemy, 80 ye are protected from your ghostly
Enemy by the power of God, in the Fold and City of His Church.
“ The name of the Lord is a strong ower : the righteous runneth
into it, and is eqfe”’ (Prov. xviii. 10). Salvation will God
appoint for walle and bulwarke (Isaiah xxvi. 1). And ye are
1 PETER I. 6, 7.
πίστεως εἰς σωτηρίαν, ἑτοίμην ἀποκαλυφθῆναι ἐν καιρῷ ἐσχάτῳ" δ΄ ἐν ᾧ ἀγαλ-
λιᾶσθε, ὀλίγον ἄρτι, εἰ δέον ἐστὶ, λυπηθέντες ἐν ποικίλοις πειρασμοῖς,
47
Serene
76? δ ch. 5. 10.
WO TO vied 3.5,
,’ ε a aA ,’
δοκίμιον ὑμῶν τῆς πίστεως, πολὺ τιμιώτερον χρυσίου τοῦ ἀπολλυμώνου, διὰ FFrY 11. 5
πυρὸς δὲ δοκιμαζομένου, εὑρεθῇ εἰς ἔπαινον καὶ δόξαν καὶ τιμὴν, ἐν ἀποκαλύψει
guarded, nof as prisoners to be brought out εἰς ὄλεθρον, to exe-
eution, but ye are guarded for salvation ; ye are caught and kept
in the Net of the Church, but ye are there ζωγρούμενοι, caught
and kept alive, and in order to live for ever (see on Luke v. 10).
And ye are kept through faith ; if ye hold fast the beginning of
your confidence unto the end. (Heb. iii. 14.)
Faith is a second cause of your preservation; because it
applies the first cause, which is the power of God. Cp. 1 John v.
4, and Abp. Leighton here.
6 ἐν ᾧ ἀγαλλιᾶσθε] in which ye exult ; though now for a little
while, if need be—for ye are not chastened by God without
need, but for your ᾿ apap pan He doth not afflict willingly, nor
grieve the children of men (Lam. iii. 33. Heb. xii. 10),—ye were
grieved in manifold temptations.
Ye exult in the last season (cp. Gicumen.), because ye do
not live in the ἐ season, but ye look forward, and dwell by
faith on the glory that shall be revealed in you hereafter (cp. v.
8), and ye compare its greatness with the light afflictions of this
transitory time (Rom. viii. 18), which lead you on to, and qualify
you for, a far more exceeding and eternal weight of glory (2 Cor.
iv. 17), and ye “ rejoice and are exceeding glad,” even in perse-
cution, ‘* great is your reward in heaven ” (Matt. v. 10).
4“ Blessed are ye that weep now, for ye shall laugh ’’ (Luke vi. 21).
— ποικίλοις πειρασμοῖς} by divers temptations, see James i. 2.
By this phrase and by many others in the beginning of this
Epistle, St. Peter connects his own Epistle with that of his bro-
ther Apostle, St. James. See Introduction to it, p. 12.
were of these parallelisms between the two Epistles may be
cited here.
1 Pet. i.
Ὁ. 6, ποικίλοις πειρασμοῖς.
0.7, τὸ δοκίμιον τῆς πίστεως.
v. 12, wi .
James i.
τ. 2, πειρασμοῖς ποικί-
λοις.
v. 8, τὸ δοκίμιον τῆς πίστεως.
v. 25,
These are the only two passages in the Epistles of the N. T.
where the word παρακύπτω occurs.
1 Pet. i. 17, πατέρα ἐπικα-
λεῖσθε τὸν ἀπροσωπολήπτως
κρίνοντα...
συ. 23, ἀναγεγεννημένοι
διὰ λόγον (Gyros...
v. 24, πᾶσα σὰρξ ὡς χόρ-
τοϑ' ... ἀξηράνθη ὁ χόρτος, καὶ
τὸ ἄνθος αὐτοῦ ἐξέπεσε.
Cp. also 1 Ῥοξ. ἢ. 11 ..
fi.12 .
iv. 12.
v9 ..
St. Peter does nof mention
Compare James ii. 1, against
προσωποληψία.
Ὁ. Ἴ, τὸ ὄνομα τὸ ἐπι-
κληθέν.
And against the practice of
judging, as an invasion of the
office of God, see James iv. 1] ;
v. 9.
James i. 18, ἀπεκύησεν
ἡμᾶς λόγῳ ἀληθείας.
James i. 10, ὡς ἄνθος χόρ-
του παρελεύσεται. -. ὃ ἥλιος
ἐξήρανε τὸν χόρτον καὶ τὸ
ἄνθος αὑτοῦ ἐξέπεσε. ..
.
Φ
ο.ςκ 5.
rs
=
Ps
; iv. 10.
iv. 7.
indeed the
.
.
.
ee
ee
eo
St. James by name ;
writers of Holy Scripture seem purposely to have abstained
from lauding one another with personal eulogies. St. Peter's
reference to St. Paul in his second Epistle (iii. 15), is an exception,
roduced by special considerations which render it more remarka-
le. See the note on that passage.
But St. Peter, in this Epistle, adopts much of the substance,
and often the words, of St. James; and thus he shows his rever-
ence for that Apostle, and commends his Epistle to the thankful
acceptance and pious meditation of the Church; and gives a
precept and example of unity to all Christians, and especially to
Christian Ministers.
This remark may be extended to the allusions which St.
Peter makes to St. Paul's Epistles.
Cp. i. δ oe ee ow ee 6Gal iii. 23
i, 21 Pe . . Rom. iv. 24,
ii. 1 see ee « © 6 Col. iii, 8.
ii. 6 ie se . » Rom. ix. 33.
1 Cor. 8. 13.
James |. 3.
ch. 4. 12.
Cp. ii. 16 (see note) . . . . Gal. νυ. 13.
#18... . . « © © Eph. vi. δ.
981. 00 δ ew Phil. ii. 26.
iii. 1 oe 6 «© «© w © Eph. v. 22.
iii. 3 2 6 «© © « © © 1 Tim. ii. 9.
δ. 8,9... 2... ww που πῆς 10.
τος . viii, 84.
i220 ᾿ς ἡ ὁ τως Eph. i. 21, 22.
iv. 1,2 . . . «© © « « Rom. vi. 7.
iv. 10,11 . . . . « - Rom. xii. 6—8.
v.1 2 2 « 6 « ¢ « Rom, viii. 18.
v.8 . “ον « « 1 Thess. v. 6.
Rom. xvi. 16.
1 8. Ὡς ww ee { Cor. xvi. 20.
1 Thess, v. 26.
This silent interweaving of one Apostolic Epistle with
another, and of one Gospel with another (see Introduction to the
Four Gospels, p. xlv), may serve to remind the Christian reader,
that all the Booksof the New Testament form oneharmonious whole.
They are like the coat of Christ, woven throughout, without seam
(John xix. 23). Although written by the instrumentality of different
men, they come from the same Divine Author, —the Holy Ghost.
7. ἵνα τὸ δοκίμιον) in order that the trial of your faith, being
much more precious than gold, which is perishing (even in the
using; cp. John vi. 27. Col. ii, 22), but is tried by fire, and is
purified by it, and passes through the fire, and endures (cp. Job
xxiii. 10. Prov. xvii. 3), may be found to redound to praise, and
honour, and glory of God, the Giver of all the graces, by which
you endure trial; and to your own praise and honour, and glory,
and endless felicity in the day of the revelation of Jesus Christ
the Judge of all.
A, C have πολυτιμότερον here, and so Griesb., Scholz, Tisch.,
Lach., Alf. That form is, indeed, in harmony with the style of
St. Peter, who loves composite words. But B (see Mat), G,
K, and Vulg., and the major part of the cursive MSS., and
Clement, Origen, and the other Fathers, have πολὺ τιμιώτερον,
and see the passage quoted below from 8, Polycarp’s Martyrdom.
Observe, it is the ¢rial itself, δοκίμιον, which is said here to be
more precious. Compare James i. 3, “the trial (δοκίμιον) of
your faith by temptations worketh patience.” Δοκίμιον is the
teat or touchstone by which a thing is tried (see the examples in
Welstein, p. 682). Hence it describes afflictions and calamities
which are the trials of virtue ; as here.
Some Interpreters suppose δοκίμιον bere to mean the thing
proved and purged by trial; the smelted ore of faith, tested and
cleansed by the fire of affliction. But this seems to be rather a
strained exposition. δοκίμιον is the trial; it is not the residuusm
after suffering, but it is the suffering itself, which tries and proves
(δοκιμάζει) the faith. St. Peter’s words seem to be formed on
those of the Psalmist, “" Precious (riu:os) in the sight of the
Lord is the death of His Saints” (Ps. cxvi. 15). The Apostle
appears to allude here to that passage, and to adopt the word
τίμιος from it. Our very sufferings, which are our trials, even
they are precious in God's sight, Who knows to what they lead.
The trial, says Bp. Andrewes (v. p. 443), of our faith is more
precious than gold, as in Abraham, or when He trieth our patience,
asin Job; for while we live in this world, we are made a spectacle
to men and angels (1 Cor. iv. 9).
Do not therefore imagine, that even your present trials are
not glorious. They make you like to Christ, they are seen and
prized by God. He putteth all your tears into His bottle, they
are all noted in His book (Ps. lvi. 8. 10), and will one day
redound to your everlasting glory.
St. Peter acted in the spirit of this declaration when he
departed from the presence of the Jewish Council, rejoicing that
he was counted worthy to suffer for Christ’s sake (Acts v. 41).
For Christ had said, “ Blessed are ye when men shall persecute
you, Rejoice, and be exceeding glad” (Matt. v. 11,12). And in
a like spirit, Paul and Silas in prison, at midnight, sang praises
to God (Acts xvi. 25), and St. Paul glories in tribulations (Rom.
v. 8), and is exceeding joyful in them (2 Cor. vii. 4), and takes
pleasure in persecutions for Christ (2 Cor. xii. 10). And St.
Peter himself bids them rejoice, in that they are partakers of
Christ’s sufferings,—and if any one suffer as a Christian, let him
glorify God (1 Pet. iv. 13—16).
In a like spirit of Evangelical piety, one of St. Peter’s suc-
cessors at Antioch, the Martyr S. Ignatius, calls his chains, his
48
h John 20. 29.
2 Cor. ὅ. 7.
Heb. 11. 1, 27.
1 Gen. 49. 10.
Dan. 2.44. δι 9. 24.
Hag. 2. 8.
Zech. 6. 12.
Matt. 18.17.
Luke 10, 24.
k Ps. 22. 7.
Isa. 58.8, &c. Dan. 9.24. Luke 24. 26.
1 PETER I. 8—11.
᾿Ιησοῦ Χριστοῦ" ὃ" ὃν οὐκ ἰδόντες, ἀγαπᾶτε: εἰς ὃν, ἄρτι μὴ ὁρῶντες, πιστεύ-
οντες δὲ, ἀγαλλιᾶσθε χαρᾷ ἀνεκλαλήτῳ καὶ δεδοξασμένῃ, ὃ κομιζόμεναι τὸ τέλος
τῆς πίστεως ὑμῶν, σωτηρίαν ψυχῶν: 10 ' περὶ ἧς σωτηρίας ἐξεζήτησαν καὶ
ἐξηρεύνησαν προφῆται οἱ περὶ τῆς εἰς ὑμᾶς χάριτος προφητεύσαντες, | * ἐρευ-
νῶντες eis τίνα ἢ ποῖον καιρὸν ἐδήλου τὸ ἐν αὐτοῖς Πνεῦμα Χριστοῦ, προμαρτυ-
“ spiritual pearls” (Ignat. Ephes. ii.), and S. Cyprian, speaking
of the dress of Virgins, says, that μεν Christian women suffer
Martyrdom with faith and courage, then their sufferings are like
“ pretiosa monilia,” costly bracelets. The garb of suffering for
Christ is a robe of beauty, precious in God’s sight; far more
lovely than any gilded attire; and therefore the instruments of
torture by which the Martyrs suffered death (such as the sword
of St. James the Great, and the fuller’s club of St. James the Less,
and the sword of St. Paul, the cross of St. Peter, and the lance
of St. Thomas, and the gridiron of St. Laurence), are associated
with them for ever in their pictures as the noblest badges of
their glory. Cp. note below, v. 8.
This passage seems to be imitated by Hermas, ‘‘ Aurea pars
vos estis; sicut enim per ignem aurum proba(ur, et utile fit, sic et
vos probamini ; qui igitur permanserint et probati fuerint, ab eis
purgabuntur; et sicut aurum emendatur, et remittit sordem suam,
sic et vos abjicietis omnem tristitiam (ὀλίγον λυπηθέντες) et
emendabimini in structuram turris.” Hermas, Pastor, lib. i. Visio
iv. p. 440, ed. Dressel.
See also Martyr. Polycarp. c. 15, and c. 18, where there is
a description of the body of the holy Martyr in the flames, “ like
gold or silver tried in the furnace:” and after his decease his
bones are gathered up as τιμεώτερα λίθων πολυτελῶν καὶ δοκι-
μώτερα ὑπὲρ χρυσόν.
The words οἵ St. Peter are appropriately inserted by the
Church of England in ber Office for the Visitation of the Sick.
8. by οὐκ ἰδόντες, ἀγαπᾶτε] Whom though ye saw Him not on
earth, as I have done, ye love, as I do, John xxi. 15—17.
Elz. has εἰδότες with A, G, K, but ἰδόντες is in B, C, and
several cursives, and in the Syriac, Athiopic, and Arabic Ver-
sions; and St. Peter seems to refer to our Lord’s saying, “" Blessed
are they who have not seen, and yet have believed” (John xx.
29), which he himself heard; and S. Polycarp thus quotes this
in his Epistle to the Philippians (cap. i.), εἰς ὃν, οὐκ
ἰδόντες (where the old translation has videntes) πιστεύετε,
πιστεύοντες δὲ ἀγαλλιᾶσθε χαρᾷ ἀνεκλαλήτῳ καὶ δεδοξασμένῃ,
εἰς ἣν πολλοὶ ἐπιθυμοῦσιν εἰσελθεῖν, εἰδότες ὅτι χάριτί ἐστε
σεσωσμένοι, οὐκ ἐξ ἔργων, ἀλλὰ θελήματι Θεοῦ διὰ ᾿Ιησοῦ Χριστοῦ.
Cp. Eph. ii. 8, 9. :
It is worthy of remark that this Apostolic father, S. Polycarp,
a disciple of St. John, and a Bishop of a Church in Asia, Smyrna,
blends together two passages from two Apostolic Epistles to the
Christians in Asia,—namely, from this Epistle of St. Peter, and
from St. Paul’s Epistle to the Ephesians. On S. Polycarp’s
references to this Epistle, see farther below on v. 13.
S. Irenaus (iv. 9. 2) also, in the West, refers to this passage,
“¢ Petrus ait in Epistolé sua, Quem non videntes diligitis.” And
again (v. 7), “Quem, quim non videritis, diligitis; in quem,
nunc quoque, non videntes, creditis, credentes autem exultabitis
gaudio inenarrabili.””
— χαρᾷ---δεδοξασμένῃ with joy unspeakable and glorified ;
with joy unutterable,—so is it; and with joy even now
invested with glory; such as shone in the face of the first Martyr
St. Stephen, at his passion (Acts vi. 15), and such as shone in the
raiment and countenance of our Lord Himself, which St. Peter
saw, when Christ was conversing with Moses and Elias concerning
His Death. See on Luke ix. 31.
St. Peter throughout this Epistle represents the present suf-
Jerings of the Christian as occasions for joy; he seems to write
the Epistle with a vivid recollection of the glory which he saw at
the Zyansfiguration, which revealed the splendour of Christ
made perfect by sufferings, and of all Christians who suffer for
Him ; and which is reflected upon them, even in fhis life, by
lively Faith in Him. Therefore, he adds, that even now they are
receiving the end of their faith, the salvation of their souls.
Even whilst they are sowing in tears, they see, with the eye of
Faith, the fatare harvest of joy; even now they reap it with the
hand of Hope.
He now proceeds to describe the blessedness of that Harvest
of salvation through Christ ; and proves its felicity by two argu-
ments,
(1) that this salvation was the object of the earnest in-
quiries, and longing desire, of all the Ancient Prophets; and,
(2) that the Angele of heaven themselves desire to stoop
down and look into it.
΄
Be sure therefore, that the Gospel of Christ is not, as some
of your Jewish fellow-cduntrymen allege, a novelty. No, the
Hebrew Prophets inquired after it, and foretold it. And it is a
thing of surpassing excellence, because they were employed in
ministering to it; and the Angels of heaven are engaged in ad-
miring it. Compare Adp. Leighton here.
9. σωτηρίαν ψυχῶν] the salvation of your souls. Your ene-
mies imagine, that you lose your ψυχὰς (lives) by dying for Christ;
but by so doing you save them. Matt. xvi. 25. Mark viii. 35.
Luke ix. 24,
10. wept ἧς σωτηρία] Concerning which salvation the Pro-
phets, who prophesied concerning the grace of the Gospel which
has come fo you, did seek and search diligently. The Prophets
of old prophesied, but were not enabled fully to understand and
interpret their own prophecies. See below on 2 Pet. i. 20, 21,
which text is the best comment on this passage. The Prophets
had some intimation of the grace and glory which was to be
revealed afterwards in the Gospel, which has been preached to
you; and they were informed that they were ministering fo you,
and not to themselves, those things which are now declared to you
by those who have preached the Gospel to you by the Holy Spirit
Who spake of old in the Prophets, but has now been sent down
oon acon to us. So great are your privileges. Cp. Matt.
xiii. 17. :
11, 12. epevydvres] So great is the blessedness of the salva-
tion for you by the sufferings of Christ, and to be
obtained by you, treading in the road of suffering, which led Him
to glory, that the ancient Prophets searched and inquired dili-
gently, to what season and what kind of season (whether one of
distress or joy, Theophy!.), the Spirit of Christ that was in them
was pointing, when it was testifying beforehand the sufferings
that were appointed for Christ (Winer, p. li) and were to be
laid upon Christ (els Χριστὸν), on whom “ God laid the iniquities
of us all;” for, “‘ He bare our griefs and carried our sorrows’
(Isa. liii. 4—6); and the glories (plural, both of Him and of us)
that would follow after, as fruits and rewards of those sufferings :
see Phil. ii. 8, 9. Rom. xiv. 9. Col. ii. 15. Heb. ii. 9, 10. 14;
ix. 7—13: and cp. the exposition of Gicumenius, Erasmus, Hot-
tinger, Knapp, apd others.
The Spirit of Curist, Who is the everlasting Locos, and
declares God’s will (John i. 1. 18) by the Holy Ghost, spake in
the Prophets concerning His sufferings and glory.
“The divine Prophete,”’ says Ignatius (ad Magnes. 8), “lived
according to Jesus Christ, being inspired by His grace.”’ The
Prophets pre-announced the Gospel, and had their hopes fixed
on Christ, and waited for Him, and by belief in Him they were
saved. They were in the unity of Christ; and were attested by
Christ, and were nambered together with us in the Gospel, which
is the common hope of all. δ. Ignatius (ad Phil. δ). Cp. Justin
Martyr, Apolog. i. p. 49; ii. p. 76; and compare Didymus here,
who refers to Matt. xiii. 17. Heb. xi. 26.
Here therefore is a clear proof of Christ’s Pre-existence and
Godhead. ‘‘ The very Truth itself, the Son of God, the Mediator
of God and Man, the Man Christ Jesus, spake first by the Pro-
phets, then by Himself, and afterwards by His Apostles,” says
S. Augustine, de Civ. Dei (xi. 2).
St. Peter here asserts the jon of the Holy Ghost from
the Son, as well as from the Father. See Bp. Pearson on the
Creed, Art. viii. pp. 601, 602, and notes; and above, notes on
John xv. 28.
The Holy Spirit presignified by the Prophets that the Mes-
siah should suffer, and so enter into His glory. ered xxiv. 26.)
St. Peter himself had once been slow to admit this truth.
“That be far from Thee!’’ he had said to Christ, and had been
rebuked by Him for that remonstrance. (Matt. xvi. 22, 23.)
But his eyes were now enlightened by the Holy Ghost; and
he who had endeavoured to dissuade Christ from suffering, rose
up after the day of Pentecost, and declared to all the people at
Jerusalem, that ‘‘ these things which God before had showed by
the mouth of ali His Prophets that Christ should suffer, He
hath so fulfilled’’ (see Acts iii. 18). He now preaches this
truth to the world ; and he refers to his own illumination by the
Holy Ghost sent down from heaven on the day of Pentecost,
Who enabled him to interpret the Prophecies of the Old Testa-
ment (see below on 2 Pet. i. 20, 21), and to preach those things
1 PETER I. 12—18.
ρόμενον τὰ els Χριστὸν παθήματα, καὶ τὰς μετὰ ταῦτα δόξας: 13' οἷς ἀπεκα-
λύφθη, ὅτι οὐχ ἑαντοῖς, ὑμῖν δὲ διηκόνουν αὐτὰ, ἃ νῦν ἀνηγγέλη ὑμῖν διὰ τῶν
εὐαγγελισαμένων ὑμᾶς ἐν Πνεύματι ἁγίῳ ἀποσταλέντι ἀπ᾽ οὐρανοῦ, εἰς ἃ ἐπι-
θυμοῦσιν ἄγγελοι παρακύψαι.
3™ Διὸ ἀναζωσάμενοι τὰς ὀσφύας τῆς διανοίας ὑμῶν, νήφοντες τελείως
ἐλπίσατε ἐπὶ τὴν φερομένην ὑμῖν χάριν ἐν ἀποκαλύψει ᾿Ιησοῦ Χριστοῦ" 4" ὡς
τέκνα ὑπακοῆς, μὴ συσχηματιζόμενοι ταῖς πρότερον ἐν τῇ ἀγνοίᾳ ὑμῶν ἐπι-
θυμίαις: 15» ἀλλὰ κατὰ τὸν καλέσαντα ὑμᾶς “Ayiov, καὶ αὐτοὶ ἅγιοι ἐν πάσῃ
ἀναστροφῇ γενήθητε' 3°? διότι γέγραπται, Δγιοι ἔσεσθε, ὅτι ᾿Εγὼ ἁγιός
εἰμι.
1 « Καὶ εἰ Πατέρα ἐπικαλεῖσθε τὸν ἀπροσωπολήπτως κρίνοντα κατὰ τὸ
49
1 Dan. 12, 9, 18.
Acts 2. 4.
Eph. 3. 10.
Heb. 11. 13, 39.
τ Luke 12. 35,
Luke 1. 74, 75.
2 Cor, 7. 1.
p Lev. 1). 44.
& 19. 2. & 20. 7.
q Deut. 10. 17.
; Chron. 19. 7.
Acts 10. 34, 35.
Rom. 2. 10, 11.
2 Cor. 5. 6. ἃ 7. 1.
ἢ. 6. 9.
Μὰ = Eph. 6. 9.
éxdorou ἔργον, ἐν φόβῳ τὸν τῆς παροικίας ὑμῶν χρόνον ἀναστράφητε, 18. εἰ- Gal. 2.5.
Phil. 2.12. Heb. 11. 18. τι Cor. 6.20. & 7. 23.
which the Prophets were ministering of old, not to themselves,
but to the Church, and which they desired fo see (Matt. xiii. 17) ;
and which the Angele themselves longed to look into.
Thus St. Peter, the Apostle of the Circumcision, vindicates
the Gospel of Christ from Jewish allegations that it was a new
religion, and that it was contrary to the Law and the Prophets ;
as his brother Apostle St. Paul has done in the Epistle to the
Romans (see Introduction, pp. 186—198), and in the Epistle to
the Hebrews (see Introduction, pp. 366—368).
On the sense of the word παρακύψαι, to bend aside, and
stoop, and rivet the eyes down upon, see James i. 25; and the
citation of this by S. Hippolytus, who reads ἐγκύψαι,
p- 220, Mai, p.185, Lagarde. And on the wonderful announce-
ment, that the Angele themselves derive heavenly knowledge from
the Holy Scriptures, in the hands of the Church, see above on
Eph. iii. 10; and cp. 1 Tim. iii. 16.
This high and holy Mystery, which represents the Angels
themselves bending over the Word of God enshrined in the Ark
of the Church, was εἰ rae by the figures of the Cherubim
of Glory spreading their wings, and bending their faces, and
shadowing the Mercy
in which were kept the Tables of the Law written by God (Exod.
xxv. 18—22. Heb. ix. 4, 5); and by the side of which was the
Pentateuch. Deut. xxxi. 24—26.
St. Peter's declaration that the Prophets were ministering to
us (διηκόνουν), is adopted by S. Hippolytus (de Antichristo, c. 31),
addressing the Prophets, τὰ τοῦ Θεοῦ λόγια διηκονήσατε πάσαις
γενεαῖς. Cp. his Philosophumena, p. 336, in his imitation of 2 Pet.
i. 20, quoted below on that passage.
12. ὑμῖν] So A, B, C,G, and Griesb., Scholz, Lack., Tisch.,
Alf. Elz. has ἡμῖν.
18. διὸ ἀναζωσάμενοι)] Wherefore,—since the salvation pur-
chased for you is so glorious a prize,—gird up the loins of your
mind. He keeps up the metaphor of pilgrims, i. 1; see also ii. 11.
Gird up the loins of your mind. Keep your affections from
trailing on the earth (cp. Phil. iii. 20). And be sober, and hope
constantly; run onward, as it were, on the wings of hope, in
your Christian course, unto the grace which ts being brought to
you—it is not of your own earning, but a free gift of God, “to
which ye bring nothing but thirst,” cp. Rev. xxii. 17—in the reve-
a of Jesus Christ; cp. 2 Pet. iii. 12, σπεύδοντες τὴ» παρ-
ovolay.
He addresses them as strangers, journeying onward in hope
to their home, and exhorts them to gird up the loins of their
mind, and to have a clear intellectual view of the glory which is
before them, and a resolute endeavour of volition to attain it.
On this twofold sense of διάνοια, see Matt. xxii. 37. Eph. ii. 3;
iv. 18. Col. i. 2]. Heb. viii. 10. 2 Pet. iii. 1. 1 John v. 20.
So 8. Polycarp, writing to the Philippians, c. 2, dva(wod-
μενοι τὰς ὀσφύας ὑμῶν δουλεύσατε τῷ Θεῷ. .. ἀπολι-
πόντες τὴν κενὴν ματαιολογίαν, πιστεύσαντες εἰς τὸν ἐγεί-
ραντα τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν ἐκ νεκρῶν (5660. 21),
καὶ δόντα αὐτῷ δόξαν . .. ὁ δὲ ἐγείρας αὑτὸν καὶ ἡμᾶς ἐγερεῖ,
ἐὰν πορευώμεθα ἐν ταῖς ἐντολαῖς αὐτοῦ, ἀπεχόμενοι πάσης
ἀδικίας.
It is interesting to observe, that S. Polycarp, the disciple of
St. John, and Bishop of Smyrna, the great city of Asia, appears
to have been familiar with the present Epistle of St. Peter (as
Rusebius has observed, iv. 14), the beloved friend and companion
of St. John, who governed the Asiatic Churches, and lived and
died at Ephesus. (Acts iii. 1.3. 11; viii. 14.) S. Polycarp’s
testimony to it is more important, because this Epistle is ad-
Vou. I1.—Parr IV.
seat, in the Holy of Holies, upon the Ark,-
dressed to the Churches of Asia. He often adopts its words, and
incorporates them in his own Epistle (see here and below, ii. 11,
12. 17. 22. 24; iv. 7); as he does also St. Paul's Epistle to the
Asiatic Church of Ephesus. Cp. Eph. ii. 8, with Polycarp, Ep.
c. 1; Eph. iv. 26, with Polycarp, c. 12; and Eph. v. 1, with Poly-
carp, c. 2.
— τελείως ἐλπίσατε) hope ye perfectly, without any wavering
of doubt, and with perseverance to the end. Observe the aoris/,
ἐλπίσατε. Their whole life is to be one act of hope. On this
use of the aorist, see below, v. 2.
— φερομένην] being borne: present tense. Hope ye on to the
grace that is being borne toward you, in and by the Revelation of
Jesus Christ. Christ is ever at hand ; He is ever bringing grace
and glory to you; and ye must ever be hastening on to Him
with hope and desire.
14. τέκνα ὑπακοῆς children of obedience ; to whom Obedience
is as a mother, communicating her nature to yours; and thus ye
are prepared to invoke God as your Father, v. 17; contrast
erdoas τέκνα, 2 Pet. ii. 14.
— μὴ συσχηματιζόμενοι)] not conforming yourselves fo your
JSormer lusts. An allusion probably to St. Paul’s precept, Rom.
xii. 2, which is further imitated below, ii. 5.
— ἐν τῇ ἀγνοίᾳ ὑμῶν} in your ignorance. Sco Eph. iv. 14.
This word ἄγνοια, ignorance, may seem to intimate that this portion
of the Epistle is addressed also to Gentiles. Many of St. Peter's
readers were proselyles, and had been Gentiles. But ignorance is
also predicated of the Jews. See Matt. xxii. 29; xxiii. 16—24.
John ix. 39. Acts iii. 17. Rom. ii. 4; x. 3; xi. 25. 2 Cor.
iii, 14. 1 Tim.i. 13. Indeed, ali, whether Jew or Gentile, are
in 8 state of ignorance, before they come to Christ. Cp. below
on v. 18, and ii. 10.
15. ἀλλά] nay, rather.
16. ἔσεσθε) ye shall be. So A, B, C, and Lach., Tisch., Aff.
Elz, has γένεσθε. .
11. καὶ εἰ Πατέρα ἐπικαλεῖσθε) and {f—(as ye doin the Lord’s
Prayer : cp. on Acts xxi. 14, as to its primitive use)—ye call upon
Him as Father, Who judgeth without respect of persons accord-
ing to each man’s work, pass ye the time of your sojourning here
in fear. “‘ Meditemur /imorem Dei ; Dominus non accepté person
judicat mundum ; unuaquisque secundum quod facit accipiet.”
S. Barnabas (Ep. 4).
Here is a connected series of arguments and motives to
holiness, derived from a consideration,
(1) Of the holy nature of Him Whom we invoke as Father,
Whose children we are, Whom therefore we are bound to imitate
and to obey.
(2) Of His office as Judge, rewarding every man according
to his work; Whom therefore we ought to fear.
(3) Of Christ's office as Redeemer, and of His nature as an
all-holy Redeemer, paying the costly price of His own blood to
ransom us from a state of unholiness, and purchasing us to Him-
self with His blood. Therefore we are not our own, but His;
and being His, bought by His blood, we owe Him, Who is the
Holy One, the service of love and holiness. See above on | Cor.
vi. 19, 20. Eph. i. 7. 14; and cp. Clem. Rom.i.7, ἀτενίσωμεν
els τὸ αἷμα τοῦ Χριστοῦ, καὶ ἴδωμεν ὡς ἔστι τίμιον τῷ Θεῷ πατρὶ
αὐτοῦ, ὅτι διὰ τὴν ἡμετέραν σωτηρίαν ἐκχυθέν. Cp. S. Augus-
tine, Serm. 36.
(4) Of our transitory condition in this life. On the special
allusion in παροικία, sojourning, see below, ii. 11.
(5) Of the gift of the Spirit of holiness.
(6) Of our new birth by the living Word of oe
50
8. John 1. 29, 36.
Acts 20. 28.
1 Cor. 5. 7.
Heb. 9. 12, 14.
1 John 1. 7.
Rev. 1. 5. & 5. 9.
t Acts 2. 24.
ἀναστροφῆς tmatpotapaddrov, |
ἀσπίλον, Χριστοῦ, %*
ὑμῶν καὶ ἐλπίδα εἶναι εἰς Θεόν.
νημένοι οὐκ ἐκ σπορᾶς Pb:
Rom. 12.10. Eph. 4. δ. 1 Tim. 1.5. Heb. 18. 1. ch. 2. 17.
1 PETER I. 19—23.
Sdres ὅτι ov φθαρτοῖς, ἀργυρίῳ ἢ χρυσίῳ, ἐλυτρώθητε ἐκ τῆς ματαίας ὑμῶν
" ἀλλὰ τιμίῳ αἵματι, ὡς ἀμνοῦ ἀμώμου καὶ
προεγνωσμένου μὲν πρὸ καταβολῆς κόσμον, φανερω-
θῶντος δὲ ἐπ᾿ ἐσχάτου τῶν χρόνων δι’ ὑμᾶς,
Ν Ν 9 , a8 3 ἊΝ LY 3. A la 9 AY o
. Θεὸν, Tov ἐγείραντα αὐτὸν ἐκ νεκρῶν, καὶ δόξαν αὐτῷ δόντα, ὥστε THY πίστιν
31 γοὺς δ αὐτοῦ πιστεύοντας εἰς
3. » Τὰς ψυχὰς ὑμῶν ἡγνικότες ἐν τῇ ὑπακοῇ τῆς ἀληθείας εἰς φιλαδελφίαν
ἀνυπόκριτον, ἐκ καθαρᾶς καρδίας ἀλλήλους ἀγαπήσατε ἐκτενῶς" 35" ἀναγεγεν-
αρτῆς, ἀλλὰ ἀφθάρτου, διὰ Λόγον ζῶντος Θεοῦ καὶ
y John 1. 18. & 8, 8, 6. James 1. 18. 1 John 8.9.
18. ἐλυτρώθητε] ye were redeemed by the payment of a price
of infinite value, namely, the blood of Christ, Who gave Himself
to God as a λύτρον, ἀντίλυτρον, or ransom, for the redemption of
you and the whole world. See Matt.xx.28. Markx.45. Rom.
iii. 24. Eph. i. 7.14. Heb. ix. 12. 1 Tim. ii. 6.
Know you not that Christ redeemed you, not by silver or
gold, but by His precious blood? You have been redeemed by
Him, and therefore you owe Him service as your Lord and as your
Redeemer. S. Ambrose, de Isaac, c. 3.
He is a Lamb without blemish and without spot ; ‘‘ white, and
yet ruddy,” says the spouse in the Canticles (v. 10); white in spot-
less innocency, red in His bloody death, and He is her well beloved,
because He redeemed her thereby. Cp. Abp. Leighton here.
— warpoxapadérov] delivered by your fathers—a passage
which has been supposed by some to intimate that this Epistle,
designed primarily for Jewish Christians, was intended for Gentile
Christians also. Cp. ii.10; iv.3. Doubtless many of St. Peter’s
readers had been originally Gentiles, and had then become Jewish
Proselytes, and so passed into the Church. The Proselytes were
the “ seminarium Ecclesie.” See Introduction to the Acts, p. 9.
But this statement of the Apostle may also have been designed
to declare to the Jewish Christians that all their Pee a or
conversation, as delivered to them by tradition from their fathers,
was vain without Christ, Who redeemed them from the curse of
the Law (see Gal. iii. 13), and delivered them from the yoke
which, as St. Peter himself says (Acts xv. 10), neither they nor
their fathers were able to bear. Cp. above on v. 14.
The numerous quotations in this Epistle from the Hebrew
Scriptures (cp. v. 24), show that it was not addressed to Gentiles.
Cp. note above, on 1 Thess. i. 9.
19. ἀμώμου) without blemish: as the sacrifices offered under
the Law were required to be. Levit. iii. 1. 6; xiv. 10; xxi.
18; xxii.20. Num. vi.14. He tells them that this Lamd with-
out dlemieh, the Lamb of God, was anterior to all sacrifices of
the Levitical Ritual; that He was fore-ordained before the foun-
dation of the world (cp. Rev. xiii. 8); and that therefore the
Gospel is not a new religion (as the Jews alleged), but older than
the Law; and he declares that they are delivered by the blood of
Christ the true Passover (John xix. 36. 1 Cor. v. 7), as their
fathers were from the destroying Angel by the blood of the
Paschal Lamb. Exod. xii. 13.
Observe the distinction between ἀμώμον and ἀσπίλον. Christ,
the true Passover (1 Cor. νυ. 7), had no dlemish of sin in Himeelf,
nor did he contract any sfain, or spot of sin, from the world.
20. προεγνωσμένου) foreknown. Cp. St. Peter’s language on
thé same subject in his speech in Acts ii. 23.
— ἐσχάτου} So A, B, C. On this substantive sense of
ἐσχάτου, see Acts i. 8; xiii. 47. Elz. has ἐσχάτων.
Christ was manifest in the last times (see Heb. i. 2), in the
end of the world (Heb. ix. 26). The Paschal Lamb was slain in
the evening. (Exod. xii. 6)
21.) See the passage of δ. Polycarp quoted above on v. 13.
On the meaning of πιστοὺς εἰς Θεὸν, see on Matt. xviii. 6.
James ii. 19.
22. dAnOelas] Elz. has διὰ Πνεύματος, not in A, B, C.
— énreviis] earnestly, intensely. Let your love for one
another be ἐκτενὴς, stretched out continuously and intently,
without interruption or relaxation. See below on iv. 8.
28. ἀναγεγεννημένοι] having been born again, not of corrupti-
ble seed, but of incorruptible, through the Word of God which
liveth and endureth for ever.
Λόγου is not to be coupled with Θεοῦ, but with ζῶντος (80
Didymus, Luther, Benyel, De Wetle, Huther, and others), in
contrast with σπορᾶς φθαρτῆς, corruptible seed ; aud the ici-
a are thus placed for the sake of emphasis, to declare that the
ord here mentioned, is not like man’s word, a thing that dies
and di , but that it is the Word of God; the Word that
liveth and abideth. So ii. 4, λίθον ζῶντα, the stone that liveth ;
namely, Christ.
St. Peter reminds them that they had been born again of
incorruptible seed, even of God Himself; as St. John says, “ they
were the sons of God, because they believed on His Name, and
had been born, not of blood, nor of the will of man, but of God.”
(John i. 12, 13.)
God had made them His own children in Christ by virtue—
(1) Of Christ’s eternal Sonship ;
(2) Of His Incarnation ; and
(8) Of their Faith and baptismal Incorporation in Him.
For Christ was sent “that He might bring many sons to
God” (Heb. ii. 10) ; so that Christ says to the Father, ‘‘ Behold,
here am I, and the children which God hath given Me” (Isa. viii.
18); and so “ per Filium filii,” by this Son they are sons. Bp.
Andrewes (i. p. 298). Thus was Christ born in Sion (Ps. lxxxvii.
4), and He is even in the Morians’ Land; for in every place
that receiveth the Word of Him Who is the Incarnate Word of
God, there is He born. (See ibid. pp. 298, 299.) Cp. I John
iii. 1.
They are born again of God, διὰ λόγου ζῶντος, through the
living Word ; that is, through the Word preached, and especially
through Christ the Incarnate Word. As Didymus here says,
“The Word is living and abiding; that Word which was in the
beginning with God, the Word of God.” Our first birth is by
Adam, our second birth is by Christ.
Some Expositors here limif the Word to the Word written
or preached,
But though this sense was doubtless in the Apostle’s mind
when he wrote this passage, yet it seems an error to suppose that
this was aii that was in his mind.
Christ is the Word (John i. 1). ‘‘ His Name is the Word of
God.” Rev. xix. 13. By virtue of His Eternal Sonship, and by
the condescension of the Word to become flesh, and to pitch His
tent in our Nature (John i. 14), and to become our Emmanuel,
God manifested in our flesh (1 ‘Tim. iii. 16), and by our faith and
baptismal incorporation in Him, we are born again. As to our
flesh, considered in itself, we are but grass, and all our glory is
as the flower of grass. But since our fiesh has become the flesh
of Him Who is the Word of God, and Who liveth for ever, we
are partakers of the divine nature (2 Pet. i. 4); and if we en-
deavour to be holy as He is holy, we shall be partakers of His glory.
On examining carefully the chapter of Isaiah—the fortieth
—which St. Peter is quoting here, we see reason for believing
that these truths were in St. Peter’s mind when he wrote these
words; and we shall be confirmed in this opinion by the con-
sideration that one of the main p of this Epistle is to
show the benefits which result to all mankind from the Eternal
Sonship of the Word of God, and from His susception of our
Flesh. Isaiah is first pre-announcing the preparatory witness of
“the Voice crying in the wilderness,’ and he contrasts that
transitory testimony of the Voice with the permanence of Him Who
is the Word; he contrasts the ministry of him who prepared the
way of our God with the Eternity of Him Who is the Way (Jobn
xiv. 6); he is contrasting the perishable natare of human flesh,
which is as grass, and the goodliness of it as the flower of the
field, with the glory of the Lord—the glory of Him Who is the
only-begotten of the Father, full of grace and truth (John i. 14),
and with the glory of the salvation which all flesh should sec
revealed in Him. . . Behold your God / v. 9.
He then passes on to describe Him as a Judge, and the
Shepherd of His flock (vv. 10, 11).
That portion of Holy Scripture, which is fitly appointed by
the Church as the Epistle for St. John Baptist’s Day, is a pro-
phecy of the Incarnation of Christ, the Everlasting God, and of
His offices to us, and of our blessedness in Him. St. Peter, in
citing that prophecy here, doubtless intended that it should serve
as a commentary on his own words, and be used to elucidate
them ; and that his words, on their part, should also illustrate that
prophecy. It would seem, therefore, to be a narrow view of his
1 PETER I. 24, 25. I. 1—3.
μένοντος"
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ῥῆμα 'Κυρίου μένει εἰς τὸν αἰῶνα.
Τοῦτο δέ ἐστι τὸ ῥῆμα τὸ εὐαγγελισθὲν εἰς ὑμᾶς.
1...» ᾿Αποθέμενοι οὖν πᾶσαν κακίαν καὶ πάντα δόλον, καὶ ὑποκρίσεις,
φθόνους, καὶ πάσας καταλαλιὰς, 3 ὡς ἀρτυγέννητα βρέφη, τὸ λογικὸν ἄδολον
4 ἐδιότι πᾶσα σὰρξ ὡς χόρτος, καὶ πᾶσα δόξα αὐτῆς ὡς τὉ.. 105. 15.
δὶ
is. 14. 18.
1 Cor. 7. 31.
James 1. 10.
ἃ 4.14.
1 John 2. 17.
ἘΣῚ Ἐν 102, 12, 26.
Ὁ. 8.
καὶ Luke 16. 17.
Matt. 18. δ.
Rom. 6. 4.
1 Cor, 14, 20.
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ὅτι χρηστὸς ὁ Κύριος.
b Ps 84.9.
meaning, to imagine that he intended here to speak only of God’s
Word as preached or written.
It is, unhappily, a characteristic of modern Biblical interpre-
tation, to pare down the rich exuberance and beautiful efflorescence
of Holy Scripture, and to lop off and amputate its ramifications
of meaning, and—if we may venture so to speak—to reduce them
to the bare trank and stunted pollard of one signification..
In this way, much of the goodliness and fruitfulness of Scrip-
tare is in danger of being lost to the present generation.
The Apostles and Evangelists proceeded on a very different
port in interpreting the Old Testernent, and in expounding our
’s words, They do not conjine them to one sense only. Thus
St. Matthew applies the prophecy of Isaiah (liii. 4) to Christ's
acts of mercy to the body ; and St. Peter adapts it to His vicarious
and expiatory sufferings for the salvation of their souls. (Cp.
Matt. viii. 17. 1 Pet. ii. 24.) Cp. Acts xiii. 33, with Heb. i. 5;
v. 5.
St. John quotes our Lord’s saying, which the Evangelist
himself had recorded (John xvii. 12}, ‘‘ Those whom Thou gavest
me I have kept, and none of them is lost,” and which was spoken
of their faith and adherence to Him; and applies it to the care
which Christ took of the safety of His disciples, when He Him-
self was arrested in the Garden. (John xviii. 9.)
The primitive Interpreters of Holy Scripture pursued a simi-
lar method of exposition, and many of our own Divines, who
were reared under their discipline, followed in their steps.
Thus Dean Jackson, commenting on this passage, says, “ If
Christ's flesh and blood be the seed of Immortality, how are we
said to be born again by the Word of God, which liveth and
abideth for ever? Is this Word, by which we are born, the same
with that immortal seed of which we are born? It is the same,
not in nature but in person. May we not, in that speech of
St. Peter, by the Word, understand the word preached unto us by
the Ministers who are God’s seedsmen? In a secondary sense
we may, for we are begotten and born agaiu by preaching, as by
the instrument or means. Yet born again we are by the Eternal
‘Worn (that is, by Caarst Himself), as by the proper and efficient
cause of our new birth .. . And Christ Himself, Who was put to
death for our sins, and raised again for our justification, is she
Word which we all do or ought to preach.
“The Son of God manifested in the flesh, was that Word
which, in St. Peter’s language, is preached by the Gospel. And
if we do not preach this Word unto our hearers,— if all our
sermons do not tend to one of these two ends, either to instruct
our auditors in the articles of their creed concerning Christ, or to
prepare their ears and hearts that they may be fit auditors of such
instructions, we do not preach the Gospel unto them, we take
upon us the name of God’s ambassadors, or of the ministers of
the Gospel, in vain.” (Dean Jackson on the Creed, book vii. ch.
xxviii. vol. vii. p. 270.)
See also A Lapide here, who says, “" This sense is a genuine
and sublime one; because in our Regeneration, Christ Himself is
personally communicated to us, so that the Deity thenceforth
dwells in us as in a Temple, and we are made ers of the
Divine Nature, 2 Pet. i. 4.᾽" Cp. note above on James i. 18—21.
The Word preached is the preparatory instrument for the
conveyance of the divine principle of life, which flowing from God
in Christ, is infused into the heart of man by means of the Holy
Sacrament. It is the Ministry of the Word which brings men to
the Sacraments: as was shown in the example of St. Peter him-
self, who preached to the Jews of the dispersion on the day of
Pentecost, and then in answer to their question, “ What shall we
do?"’ he said, “ Repent, and be baptized every one of you, in
the Name of Jesus Christ, for the remission of sins, and ye shall
receive the gift of the Holy Ghost.” (Acta ii. 38.)
This order of things is not in any way at variance with what
was done in the extraordinary case of Cornelius the first-fruits of
the Gentiles, when the Holy Ghost fell on ali them which heard
the word; and Peter said, ‘Can any forbid water, that these
should not be baptized ἢ and he commanded them to be baptized
in the Name of the Lord.” (Sea note above on Acts x. 44—48.)
See also the case of St. Philip and the Ethiopian, who having heard
the word, asked, "" What doth hinder me to be baptized ?”” (Acts
viii. 36.)
This is what is briefly expressed by St, Paul in the Epistle
to the Ephesians; which St. Peter appears to be studiously
imitating and confirming in this Epistle ag see above, i. 1, 2). .
Christ loved the Church, and gave Himself for it, that He might
sanctify it, having cleansed it by the washing of H’aler with the
Word. Eph. v. 25, 26, where see note.
μένοντος Elz. has eis τὸν αἰῶνα, but this is not in
A, B, c, and is rejected by Griesd., Scholz, Lach , Tisch., Alf.
24. πᾶσα σάρξ] all flesh ie grass. The life of flesh considered
as flesh, is contrasted here with the spiritual life imparted to the
sons of ‘God, by their adoption into the ““ Ward made flesh,” and
by their parication in the divine nature, in Him. See above on
v.23. Cp. John i. 12. 14, and 2 Pet. i. 4.
For a Elz. has ἀνθρώπου, but αὐτῆς is the reading of
my B, C,G , K, and is received by Griesb., Scholz, Lach., Tisch.,
‘The quotation here is almost literally from the Septuagint,
Isa. xl. 6—8. And this is the case with almost all the quotations
from the Old Testament in this Epistle, see
#6... . ep. Isa. xxviii. 16,
.7 2. « 2 © «© . Ps. exviii. 22,
#.9 . . «© «© © «© Exod. xix. 6,
iii, 1O—12 . . . . ΡΒ. xxxiv. 12—16.
25. τὸ δὲ ῥῆμα] But the thing spoken by the Lord endureth
for ever. (Cp. Matt. iv. 4. Luke i. 37.) Λόγος is the Word,
coming from God, and energizing by His Divine Power ; and
hence is applied to the everlasting Son of God.
This entire passage may be compared with, and is best illus-
Mgrs by, the words of the same Apostle St. Peter, i in his speech
at Ceesares, see Acts x. 36, where is a similar transition from
λόγος to ῥῆμα.
The transition from the Incarnate Word to the spoken or
written Word, and vice versed, is, as might be anticipated, of not
unfrequent occurrence in Holy Writ: see on Heb. iv. 12. James
i, 18—23.
Observe, also, that St. Peter here returns to the principal
Person, Christ, and speaks of Him, who is the Living Word, as
being also the Living Stone, ii. 4.
Ca. 11. 1. ἀποθέμενοι οὖν] Put away, therefore, all malice and
all guile: which ye renounced in your baptism, when ye put on
the new man; see Eph. iv. 22. Col. iii. 9, 10, and James i. 2,
imitated by Clemens Romanus, i. 13.
On the difference of these words S. Augustine says, ‘‘ Malitia
malo delectatur alieno; invidia bono cruciatur alieno; dolus
ἀὐρ ρας. cor; adulatio duplicat linguam; defractio vulnerat
am
2. ὡς Serres βρέφη] as new-born babes. He had been
speaking of their baptismal new dirth from the divine seed of
poner beg Christ vi 23), and he now exhorts them to crave
earnestly the unaduiterated rational (not carnal) milk, as babes
yearn for the milk of their mothers’ breasts, and to suck it in with
eagerness; in order that they may grow thereby to salvation.
The words eis σωτηρίαν are omitted by Eiz., but arein A, B,C, K,
and are received by Griesb., Scholz, Lach., Tisch., Alf.
On the word λογικὸν cp. Rom. xii. 1, λογικὴν λατρείαν, in-
terpreted by Chrys. as πνευματικὴν, spiritual.
By this mention of milk, as contrasted with strong meat, he
teaches them a lesson of humility. Cp. 1 Cor. iii. 2. Heb. v.
12, 13.
‘This metaphor from milk, and ite adulteration, is adopted by
an ancient writer quoted by δ. Treneus (iii. 17), “In Dei lacte
gypeum malé miscetur’’ (cp. Routh, R. 8. i. pp. 48. 62). Here
is implied a protest against adulterations of the pure nourishment
of divine truth, by the poring oe i corruptions, and a
precept of vigilance st them 2 Cor. ii. 17.
8, Ntrep ἐγεύσασθε) if indeed—as it is to be supposed that
ye did, when ye drank in ass of the divine Word; see
2
Rom. 12. 1
Eph. 2. 21,
Phil. 4. 18.
Heb. 8. 6.
& 12. 28. & 13.15.
Rey. 1. 6. ἃ 5.10.
Tea, 8.14. Matt. 21.42. Luke 2.34. Acts4. 11. Rom. 9. 33.
1 PETER II. 4—7.
4° Πρὸς ὃν προσερχόμενοι, λίθον Lavra, ὑπὸ ἀνθρώπων μὲν ἀποδεδοκι-
μασμένον, παρὰ δὲ Θεῷ ἐκλεκτὸν, ἔντιμον,
οἰκοδομεῖσθε, οἶκος πνευματικὸς, ἱεράτευμα ἅγιον, ἀνενέγκαι πνευματικὰς
. θ , 3 δέι a A 8 x 93 A A 6 e , , ΕἸ na
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πιστεύουσιν' ἀπειθοῦσι δὲ, λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες,
54 καἱ αὐτοὶ ὡς λίθοι ζῶντες
this use of εἴπερ Rom. viii. 9. 2 Thess. i. 6—ye tasted that the
Lord is gracious. Cp. Ps. xxxiv. 9, LXX.
Observe the aorist, ἐγεύσασθε, pointing to a particular time,
viz., their baptism, when they tasted the goodness of the Lord.
And on this spiritual application of the word γεύσασθαι, see note
above, on Heb. vi. 4.
Therefore an ancient Bishop, commenting on St. Peter’s
words, thus addressed those who had been just baptized; ““ These
words are specially applicable to you, who are yet fresh in the
infancy of spiritual regeneration. For to you mainly the Divine
Oracles speak, by the Apostle St. Peter, Having laid aside all
malice, and all guile, as new-born infants, earnestly desire ye the
4 rationabile et innocens lac, ut in illo crescatis ad salutem,' if ye
tasted that the Lord is gracious (dulcis). And we are witnesses,
that ye have tasted it. ... . Cherish, therefore, this spiritual
infancy. The infancy of the strong is humility. The manhood
of the weak is pride.” 8, Augustine, Serm. 353.
Hence an argament may be derived for Infant Baptism.
These converts of St. Peter are compared to ἀρτιγέννητα βρέφη,
new-born babes. They had been conceived by nature of unclean
seed (Job xiv. 4), in a sinful womb (Ps. li. 5), and there is not an
infant of a day old, who needs not the baplismum lavacri.
“ Let them all be baptized, men and infants all.”” Bp. Andrewes,
iii. p. 244.
4. λίθον ζῶντα] a stone that liveth, even by Death ; and giveth
life, making others also to be afones that live, by union with Him,
and participation in His life, and death; for He says, “ Because
T live, ye shall live also’ (John xiv. 19).
Thus, by a prophetic protest, Peter disclaims all notion of
being what some would represent him to be, the Rock of the
Church (see Matt. xvi. 18). He was indeed a true Petros, hewn
out of the Divine Petra, and founded upon it (cp. 1 Cor. iii. 11).
He was one of the Apostolic foundations of the heavenly city
(Rev. xxi. 14), whose builder and maker is God (Heb. xi. 10).
Tertullian, speaking of the Twelve wells at Elim, and the
Twelve precious stones on the breast-plate of Aaron, and the
Twelve stones taken from Jordan by Joshua, as typical of the
Twelve Aposties, says that Christ gave to Simon the name Peter,
as a derivative from His own name; because Christ is the Rock
(Petra) and Stone; and is set for a sione of stumbling and
rock of offence. Tertullian (c. Marcion. iv. 13).
See further, v. 8, and Jniroduction to this Epistle, and above,
notes on Matt. x. 1, 2, and on Matt. xvi. 18.
δ. οἰκοδομεῖσθε] ye are being built. Observe the present
indicative. The work of building is still going on, ye are not
yet finally established, as are the stones in the heavenly Temple;
Rev. xxi. 14. 19. Eph. ii. 22; and cp. the present participle
σωζομένους, Acta ii. 47.
— οἶκος πνευματικὸς, ἱεράτευμα &yiov] In Christ ye are not
only living stones, making ἃ spiritual temple, but ye are also a
holy priesthood (see below, v. 9), ministering to God in the ob-
lation of spiritual sacrifices, which are more precious than the
carnal victims of the Levitical Temple at Jerusalem, and are
acceptable to God in Christ.
These sacrifices are offered by you in prayer and praise, and
in the oblation of the Holy Eucharist (see on Heb. xiii. 10.
15), and in the offering of your aims (Heb. xiii. 16), and in the
presentation of yourselves, your souls and bodies, as a living
sacrifice, holy, acceptable to God, which is your rational worship
and service (Rom. xii. 1, 2).
Therefore be not dismayed, because ye are cut off from the
service and worship of the literal Temple at Jerusalem, which will
soon be destroyed: for ye yourselves are a spiritual Temple, ye
are a holy Priesthood, ye offer sacrifice and oblations well pleasing
to God through Christ the One Mediator, and Everlasting High
Priest. See Heb. xiii. 15. Col. iii. 17.
Some persons (the Schwenckfieldians and others of modern
days) have perverted this text into an argument, that all Chris-
tians are Priests ; and that there ought to be no Priests or distinct
orders of Ministers in the Christian Church.
But to this allegation it may be replied, that the words, “ ye
ere @ holy priesthood,” were applied also to the Jews in the Old -
Testament (Exod. xix. 6), and yet, “ Korah and hie company”
were punished by God for saying that ‘‘ all the congregation is
holy,” and for invading the office of the Priesthood (Num. xvi. 3
—40). And Uzziah the King was smitten for presuming to
offer incense (2 Chron. xxvi. 18), and the Apostle St. Jude
declares that the sin of the gainsaying of Korah may be com-
mitted in Christian times (Jude 11).
The special ministration of God’s Word and Sacraments is
committed to certain persons, who accordingly have, in Scriptare,
special designations, as being separated for the work whereunto
they are called (Acts xiii. 2); and ‘ Ecclesia non est,” says S.
Jerome (adv. Lucif.) ‘ quee non habet Sacerdotes” (cp. S. Ignatius,
ad Trall. 3), χωρὶς τούτων Ἐκκλησία ob καλεῖται. Christ gave not
ail, but some to be Apostles, and some to be Prophets, for the work
of the ministry (Eph. iv. 11, 12). ‘ Are all Apostles? are all
Prophets ? are ali Teachers ?’’ (1 Cor. xii. 29.) No, every one in
his own order. And St. James would not have commanded
Presbyters to be sent for (James v. 14), and St. Peter would not
have enjoined Presbyters to feed the flock committed to their
care (1 Pet. v. 1), if every one was a Priest. And if all men are
equally Priests, then a// men are equally Kings. For the Scrip-
ture says thet Christ hath made us Kings and Priests (Rev. i. 6),
and according to this notion all civil order must be abolished.
But the true exposition is, that all Christians are éo be dis-
tinguished from the world, as the Jews were distinguished from
other Nations, and as Priests cre distinguished from those to
whom they minister; and that a// persons who are Christians, and
distinguished as such from those who are not Christians, are to
be a holy priesthood, and to consecrate their souls as altars to
God, and to offer themselves as living sacrifices to Him. See
Augustine, Tract. in Joan. 51.
6. περιέχει ἐν τῇ γραφῇ] it ieextant in the Scripture : περιέχει
is used in a middle sense, as many other verbs in the N. T. (see
on Mark xiv. 72. Luke xv. 12), and so περιέχει in Josephus
Ant. xi. 4.7), καθὼς ἐν αὐτῇ ἐπιστολῇ περιέχει. Winer, p. 225.
The verb dwepéxw in ii. 13, is an example of similar usage, and
παρεδίδου in ii. 23.
— λίθον} stone. See Ps. cxviii. 22, LXX. Matt. xxi. 42.
Cp. Barnabas (Epist. 6, p. 10, Dressel), who appears to imitate
these verses of this Epistle.
Here algo is another parallel between this Epistle of St.
Peter (ii. 4—8) and St. Peter’s speeches as recorded by St. Luke
in the Acts. See there, iv. 1O—12.
1. ὑμῖν οὖν ἡ τιμή] to you therefore, who believe in Him, the
worth of this stone is imparted.
The sense is well expressed in the Syriac Version, “ Vobis
igitur datus est hic honor,’’ and so the Vulg. and Arabic, ““ Vobis
igitur est honor.” That is to say, ye are not put to shame as
unbelievers will be (v. 6), but are made sharers in the honour
and value (τιμὴ) which belongs to this living stone, Christ, which
is precious and Aonourable (ἔντιμος).
This honour and value are imparted to you, on your pro-
Session of faith, in your baptism, by which ye are cemented
in Him; and by your stedfast adherence and continuance in
belief in Him, you, coming to Him who is the Living Stone,
became also living stones. See Didymus here.
Ye are not dead stones, like the stones of the material
Temple at Jerusalem, which will soon be cast down, and not “one
stone be left upon another’’ (Matt. xxiv. 2. Luke xix. 44). And
ye are not diseased stones, like the stones infected with leprosy,
which were to be taken out of the wall of the house (Lev. xiv.
40—44). Ye are living, healthful stones, joined together in
unity, and compacted and growing in Christ; and being built up
in Him ye have been made to be sharers and partakers of His
glory, so that by your inedification on Him, who is set in Sion
as the Stone elect, precious, ye become like the jewels and precious
stones in the wall of the heavenly Jerusalem (Rev. xxi. 19). Thus
His honour and worth (τιμὴ) is given to you, who believe; it is
given to you by virtue of your faith in Him ; for those who honour
Him will His Father honour (John xii. 26).
As to the sense of the dative participle, cp. Winer, p. 485.
— ἀπειθοῦσι δέ] But to those who are disobedient, the stone
1 PETER I. 8—12.
53
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πέτρα σκανδάλον ®*ot προσκόπτουσι τῷ λόγῳ ἀπειθοῦντες, εἰς ὃ καὶ
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Deut. 7 6.
ἃ 14.2. & 26. 18.
Eph. 1. 14.
& 5. 8.
9.» μεῖς δὲ γένος ἐκλεκτὸν, βασίλειον ἱεράτευμα, ἔθνος ἅγιον, Rev.i.e.&5.10.
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ὑμᾶς καλέσαντος εἰς τὸ θαυμαστὸν αὐτοῦ φῶς:
λαὸς Θεοῦ: οἱ οὐκ ἠλεημένοι, νῦν δὲ ἐλεηθέντες.
Αγαπητοὶ, παρακαλῶ ὡς παροίκους καὶ παρεπιδήμους, ἀπέχεσθε τῶν
σαρκικῶν ἐπιθυμιῶν, αἵτινες στρατεύονται κατὰ τῆς Wu
1 Rom. 12. 17. 2 Cor. 8. 21.
11 k?
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10' of ποτὲ οὐ λαὸς, νῦν δὲ x1 Chron 29.15.
Ps. 39. 12.
& 119 19,
Rom. 13. 14.
Gal. 5. 16, 24.
Heb. 11. :
kay | es 3 \.. James 4. 1.
ς, 12! τὴν ἀναστροφὴν τὰ Ὶ 1.
Phil. 2. 15. Tit. 3. 8. ch. 8.16. Μαιῖ. δ.ὄ 16. Luke !. 88. ἃ 19. 44.
which the builders rejected, thie became the head of the corner.
That is, it was exalted and glorified, notwithstanding their rejec-
tion of it; nay, more, even by means of their rejection of it, it
became more glorious; for the glory of Christ is due to His
euffering, and He cements His Church with His own blood, shed
on the cross, and by His Death He lives, and overcame Death,
and delivers us from Desth, and gives eternal life to all who
believe. Sce Phil. ii. 9. Heb. ii. 14.
— els κεφαλὴν γωνίας] to the head of the corner. See Matt.
πὶ 42. 44, and Acts iv. 11. St. Peter’s own speech. Cp. Eph.
ii. 20.
— καὶ λίθος προσκόμματος] And @ Stone of stumbling, and
Rock of offence to them who stumble at the word, i.e. at the
preaching of the cross (ὁ λόγος τοῦ σταυροῦ), which is to the Jews
8 stumbling stone. (1 Cor. i. 18.)
6. εἰς ὃ καὶ ἐτέθησαν) to which they were also set, or ap-
pointed. Christ is the Stone who is sef for the fall, and for the
rise, of many io Israel. (Luke ii. $4.) Christ is set for the rise
of all who believe in Him; and He is set for the fall of all who
disobey Him.
lo man is set for disobedience ; but all, who are disobedient,
are set for a fall; and whosoever falleth on this stone shall be
broken, and on whomsoever it shall fail, it shall grind him to
powder. (Matt. xxi. 44.) Cp. Jude 4, and Didymus here, who
says, that their voluntary undelief was the cause of their ap-
pointed fall; and see the remarks above, Introduction to the
Epistle to the Romans, p. 194; and Dr. Hammond here.
9. ὑμεῖς 84] but ye, who are believers in Christ, are Israelites
indeed, and enjoy all the titles and privileges which are promised
by God in the Old Testament to His chosen People. (See above,
i. 2.) The literal Ierael who reject Christ have fulfilled the pro-
phecies, which declared that the elect corner stone (Isa. xxviii.
16) would be also a stone of stumbling, and a rock of offence to
some (Isa, viii. 14); and that the stone which the builders, or
chief workmen in God’s Temple in Jerusalem, refused, should
become the Head of the corner. Do not therefore be staggered
by that rejection; nor imagine that ye have forfeited any privi-
leges by embracing the Gospel. Ye are now God’s people indeed,
a chosen generation, a royal priesthood, being members of the
mystical body of Him Who is the everlasting Priest and King,
and being partakers of the holy unction of His Royalty and
Priesthood ; ye are a holy nation, a peculiar people, λαὸς εἰς
περιποίησιν (from LXX, Exod. xix. 5. Deut. vii. 6. Cp. Isa. xliii.
21. Mal. iii. 17); i.e. literally, a people fer a purchasing, or
acquisition, 733) ( , peculium), and specially for the
purchase effected by the precious blood of Christ.
The peculiar people, or people for the hase, is the
Universal Church which Almighty God has p to Himself
by the precious blood of His dear Son. Cp. Acts xx. 28; and
see above on Titus ii. 14, and Eph. i. 14.
— ἀρετάς] virtutes, God's attributes and works of love and
mercy to you in Christ. Cp. 2 Pet. i. 3. St. Peter is adopting
the language of Isaiah (xlii. 12), τὰς ἀρετὰς αὐτοῦ ἐν ταῖς νήσοις
ἀπαγγελοῦσι. Β
10. of ποτὲ οὐ Aads] who were formerly not a people; for ye
are scattered in all lands, and have no king or country; but now
ye are a people, for ye have a home in the Church, and a King
in Christ. St. Peter is appropriating the words of Hosea (ii. 23),
where God is pre-announcing His reconciliation with Jerael: a
circumstance which may serve as an evidence that these words
do not show (as some have supposed) that this Epistle was written
to Gentiles. See above, i. 14. 18.
— of οὐκ ἠλεημένοι, νῦν δὲ drendévres] Observe the difference
of tense in these two participles, the perfect and sorist; the
former describing a state, the latter an act. Ye were formerly
not hAenutvoi, not pitied by God; ye were continuing in that
state, one of remoteness from God’s mercy; but ἠλεήθητε, ye
were made an object of mercy by His act of free grace to you in
Christ. Cp. Winer, § 45, p. 307.
11. ἀγαπητοί) Beloved, I beseech you as strangers and pil-
grims. He had been speaking of their new birth in Christ
(i. 23), and bad just been describing them as a people redeemed
and pu God to Himself; redeemed from the captivity
of Satan, and purchased by the blood of Christ to Himself, and
to the hope of an eternal inheritance in the heavenly Canaan.
The mercies they now enjoy are the antitypes of those vouch-
safed to their fathers, the Israelites of old, when they were redeemed
out of the house of bondage in Egypt, and saved from the destroy-
ing angel by the blood of the Paschal Lamb; and became God’s
peculiar people, dedicated to Him, and were made inheritors of
the land of Promise. Cp. 1 Cor. x. 1—6.
St. Peter had exhorted them to sing to God for their
deliverance out of darkness into light (ii. 9). as Moses and
Miriam sang praises to Him for the salvation of the people out of
Egypt, after their passage through the Red Sea (Exod. xv. 122),
the type of Baptism. And now by a happy connexion he exhorts
them to march onward in their journey, as the Israelites did in
their pilgrimage through the wilderness; and to abstain from
Sfleshly lusts, which they had renounced in their baptism, and
which war against the soul; and to be warned by the fate of
their fathers, whose carcases fell in the wilderness; and to remem-
ber the fires of Taberah, and the judgments of Kibroth-hattaavah,
the graves of them that lusted. Num. xi. 4—34. Ps. cvi. 14.
1 Cor. x. 6.
This address to them as strangers and pilgrims was specially
pertinent to the first readers of this Epistle (see above on i. 1
and 17); but is also applicable to a/?, who have no continuing city
here, and seek for a home above. See Heb. xi. 13—156. Cp.
Phil. iii. 20. 1 John ii. 15.
— ἀπέχεσθε) abstain ye. The imperative mood. Εἰς. has
the infinitive here, ἀπέχεσθαι, and so B, K, and most editors.
But the imperative, ἀπέχεσθε, is sanctioned by A, C, G, and
many cursives, and the Syriac, Coptic, and Athiopic Ver-
sions; and Didymus, Cyprian, and Leo; and this direct address
gives more life and force to the appeal. Compare the sinrilar
passage of St. Paul, Rom. xii. 2, and note there; and the like
structure in this Epistle, v. l, παρακαλῶ τοὺς ἐν ὑμῖν πρεσβυτέ-
ρους, ποιμάνατε. :
— alrives] quippe gue— more expressive than which: it
implies the reaaun why we are to abstain from them; viz. because
they war against the soul. On this use of ὅστις, see Rom. i. 25.
32; ii. 15; vi.2. 1 Tim. i. 4; vi. 9.
— στρατεύονται) are warring: he refers to James iv. 1,
“ lusts warring in your members.’’
12. τὴν ἀναστροφήν] having your conversation (social inter-
course and behaviour, Gal. i. 13. Eph. iv. 22. James iii. 13)
honest among the Gentiles, among whom ye are dispersed and
scattered abroad, as a holy leaven to leaven the world, in order
that in the very respect in which (ἐν ᾧ, see iii. 16) they speak
against you as evil-doers, by calling you disloyal to Rulers, but
finding you when tried most loyal to them (see v. 15), they may,
from your good works, of which they are spectators (ἐποπτεύοντες,
so B, C), glorify God in the day of visitation; that is, in the day
when ye are visited by God, the Inspector and Judge of all, and
when ye are tried by afflictions (see Luke xix. 44. Isa. x. 3.
Jer. vi. 15; viii. 12), and are menifested in your true light by
Him, in the eyes of the world, especially of your slenderers and
detractors; then in ‘the time of visitation shall ye shine, for
grace and mercy is to His saints and ἐπισκοπὴ to His elect.’’
Wisd. iii. 7.9; iv. 16. Ecclus. ii. 14; xviii. 20.
The day of Visitation may also be understood more gene-
rally as describing God’s Judicial Visitations, such as the im-
pending War in Judeea, and other Wars, Famines, Earthquakes,
Plagues, and Pestilences. Matt. xxiv. 7.
In such trials as those, the faith and love of the Christians
were displayed in striking contrast with the Jews and Heathens.
A memorable instance of this may be seen in the history of
the Plegue at Carthage, in 8. Cyprian’s Episcopate, as deacribed
1 PETER I. 18---16.
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Tit. 8.1.
n Rom. 1S. 8, 4. 140
ὑπερέχοντι,
o Tit. 2. 8.
John 8. 22.
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by his Deacon, Pontius, p. 6. ‘The majority of our brethren,”
says Pontius, “took care of every one but themselves; by
uursing the sick, and watching over them in Christ, they caught
the disorder which they healed in others, and breathed their last
with joy ; some bare in their arms and bosoms the bodies of dead
saints; and, having closed the eyes of the dying, and bathed
their corpses, and performed the last obsequies, received the same
treatment at the hands of their brethren. But,’’ he adds, ‘‘the
very reverse of this was done by the Gentiles: those who were
sinking into sickness, they drove from them; they fled from their
dearest friends; they threw them expiring into the streets, and
turned from their unburied corpses with looks of execration.”’
See also S. Cyprian's words in his treatise published on
that occasion, De Mortalitate, sive Peste, capp. 9, 10, ‘“‘ Mor-
talitas ista, ut Judeis et Gentilibus et Christi hostibus pestis est,
ita Dei servis salutaris excessus est.’’
The words ἐποπτὴς and ἐποπτεύειν are applied to spectators
of actors in a drama, or of wrestlers in athletic games, or who are
admitted to view some sacred Mysteries. See above on 1 Cor.
ii. 6, and Wetstein, p. 687.
The Christians in their sufferings were a spectacle (θέατρον)
to the world (1 Cor. iv. 9), and the heroism and patience with
which they endured them, excited the admiration and elicited the
applause of the Heathen; and this applause redounded to the
glory of God, Who gave them grace to suffer as they did. Thus
the Martyrdoms of Christians were instrumental in the conversion
of Heathens, and in the Propagation of the Faith.
This passage is quoted by S. Polycarp, ad Phil. c. 10,
“omnes vobis invicem subjecti estote (1 Pet. v. 5), conversa.
tionem vestram irreprehensibilem habentes in gentibus, ut ex
bonis operibus vestris et vos laudem accipiatis, et Dominus in
vobis non blasphemetur.”’
18. ὑκοτάγητε οὖν} be ye subject therefore. A practical ap-
plication of the general precept just enunciated.
— ὑποτάγητε πάσῃ ἀνθρωπίνῃ κτίσει) be ye subject, submit
yourselves, (0 every power, lo every ordinance appointed by man.
The ruling Power, to which they are to submit, is called here
κτίσις ἀνθρωπίνη, an ordinance of man; because the choice of the
particular form of Government in a State, whether it is to be
Monarchical or Republican, is commonly determined by men;
and the persons who are appointed to govern,— whether by Aere-
ditary succession, or election,—are often designated by men.
But the Authority (ἐξουσία) itself, which Rulers have and
exercise, when they have once been appointed by men, is not
derived from man, but it is from God alone. (See Rom. xiii.
1—3.
tin important proposition, which is plainly set forth in
Holy Scripture, by St. Peter here, and by St. Paul (Rom. xiii.
1—4), and which declares the true grounds of all allegiance and
obedience to Rulers and all in authority, may be thus illustrated ;
Water may be made to assume different forms, in fountains
and cascades, and be made to flow in different channels or ague-
ducts, by the hand of man; but the Element itself, which flows
in them, is from God. So again, Marble may be hewn by man’s
hand into different shapes ; under the sculptor’s chisel it may
become a statue, a frieze, or a sarcophagus; but the Marble itself
is from the quarry, it is from the creative hand of God.
So it is with Civil Power. The Form which Power may
assume, and the Person who may be appointed to exercise it, may
be κτίσεις ἀνθρώπιναι, ordinances of man: but the Authority
itself (ἐξουσία) is from God.
Consequently, as St. Peter teaches, we are bound to submit
to every ordinance of man, in all lawful things, ‘‘ for the Lord’e
sake,"” Whose ministers and vi ts our Rulers are; and as
St. Paul declares, “‘ he that resisteth the Authority, resisteth the
ordinance of God, and they that resist, shall receive to themselves
damnation.” See notes above on Rom. xiii. 1—3.
All the Kingdoms and Governments of the whole earth are
Thy ordinance, O Lord (Rom. xiii. 2), albeit an institution of man
(1 Pet. ii. 13). Bp. Andrewes (Private Devotions, p. 48, ed.
1830). Cp. Bp. Sanderson, Prel. vii. 15. Abp. Bramhall and
Bp. Horsley in Christian Institutes, iii. 39. Abp. Leighton here,
and Hooker (VIII. ii. 6), who says, ‘‘ Unto kings by Auman right,
honour by very divine right is due.”
Submission therefore is to be paid to Authority in ll
commands that are not contrary fo divine law. As to our duty
in those cases where the human Governor commands any thing
which is forbidden by God, or forbids any thing which God
commands, St. Peter’s own conduct may be our guide. See
above, Acts iv. 19, 20; v. 29.
There is a particular emphasis in the word πάσῃ here, every
ordinance of man ; because some Jewish Christians, and especially
the Gnostics, held and taught that they were exempt from sub-
mission to human rule, particularly fo heathen rule. See on
1 Tim. ii. 1—3. Titus i. 10; iii. 1, and below, ii. 16, and on
2 Pet. ii. 10, and Jude 16, for corrections of this notion.
St. Paul uses the same word, in order to teach that πὸ one is
exempt from the duty of subjection to Rulers. “ Let every soul”
(πᾶσα ψυχὴ), he says, ‘‘ be subject to the higher powers.” (Rom.
xiii. 1.
St. Peter here teaches the duty of submission to lawful
authority. They who call themselves “successors of St. Peter,’’
have set themselves above, and in opposition to, lawful authority,
and have often encouraged others to rebel against it. See above,
on 2 Thess. ii. 4, and below, on Rev. xiii. 15, 16; xvii. 3. How
much misery would the world have been spared, if they who pro-
fess to revere the name of St. Peter, and to be successors of St.
Peter, had listened to the precepts of St. Peter, and had followed
the example of St. Peter!
— βασιλεῖ] the King—the Roman Cesar. So βασιλεὺς is
used by Josephus, B. J. v. 13. 6. Cp. v. 17. The regions to
which this Epistle was sent were provinces of Rome.
— ὑπερέχοντι] as being over you. See on Rom. xiii. 1.
14, ἡγεμόσιν) governors. In our Lord’s Ministry and Country
Cesar was βασιλεὺς (John xix. 15), but Pilate was ἡγεμὼν (Matt.
xxvii. 2). He submitted fo both. (Matt. xxii. 17. John xix. 11.)
1b. ὅτι οὕτω: for so is the will of God, that by well-doing we
may stop the mouth (φιμοῦν, to muzzle, Matt. xxii. 12. 34.
Mark i. 25; iv. 39. 1 Tim. v. 18) of the ignorance of foolish
men. We Christians may be maligned by the heathen, as if we
were ill affected to Cesar; but when we are put to the test, it
will be found, that we Christians are loyal subjects, and in fact
almost the only loyal subjects of Ceesar ; because it is our religion
alone which teaches men to regard Csesar as the Minister of God.
Cp. Gcumen. here, and see this doctrine eloquently preached by
Tertullian in his Apology, § 28—37.
This admonition of St. Peter to the Jewish Christians was
very seasonable at this time, when the Jews at Jerusalem, and in
various parts of Europe and Asia, were preparing to rise in that
Rebellion against Rome which ended in the destruction of Jeru-
salem by the Romans, about five years after this Epistle was
written; and which produced its fatal results in the slaughter of
many thousands of Jews collected in Jerusalem from all parts,
and in the unutterable woe and final dispersion of the Jews.
The Christians were rescued from those calamities by the
rophecies and exhortations of Christ and His Apostles, particu-
larly St. Peter and St. Paul.
Christ was crucified by the power of Rome, as He had fore-
told that He would be (Matt. xx. 19). St. Peter and St. Paul,
as they also foreknew, were martyred by Rome; but yet they
preached submission to Rome.
16. ὡς ἐλεύθεροι) as free, and yet,—although free by reason
of that liberty, with which Christ has made you free (Gal. v. 1),
—not using your liberty as a cloke (or specious pretext) for
He had exhorted them to be subject to every human ordi-
nance for the Lord's sake; and he now obviates the objection of
those Christians who— following the example of the Pharisees, and
others among the Jews, pleading that they were God's peculiar
people (see v. 9), and that, as children of Abraham, and subjects
of Jehovah, they ought not to be in bondage to any man (John
viii. 33), and especially ought not to submit to any Aeathen rule,
and could not in conscience pay éribute to Cesar (see Matt. xxii.
17—21)—alleged, that since they had been made free by Christ,
oe
1 PETER I. 17—21. 55
174 Πάντας τιμήσατε, τὴν ἀδελφότητα ἀγαπᾶτε, τὸν Θεὸν φοβεῖσθε, τὸν 4 matt 2.21.
Rom. 12-10.
βασιλέα τιμᾶτε.
1δ τ Of οἰκέται ὑποτασσόμενοι ἐν παντὶ φόβῳ τοῖς δεσπόταις, οὐ μόνον τοῖς Hert. ς
ἀγαθοῖς καὶ ἐπιεικέσιν, ἀλλὰ καὶ τοῖς σκολιοῖς.
, a ¢ , ΜΕ , , 297 0 a δ > Col. 3.
σιν Θϑοῦ ὑπο ει τὶς λύπας πάσχων ἀδίκως. Ποῖον γὰρ κλέος, εἶ 1 tim.
συνείδη φέρει τὶς ς πάσχ' ς γὰρ κλέος, εἶ tim
19. Τοῦτο γὰρ χάρις, εἰ διὰ Φ ΕΡΝ, δ. 5.
22.
6.1.
9.
ἁμαρτάνοντες καὶ κολαφιζόμενοι ὑπομενεῖτε ; ἀλλ᾽ εἰ ἀγαθοποιοῦντες Kal πάσ- * Matt. 5.10.
2 Cor. 7. 10.
χοντες ὑπομενεῖτε, τοῦτο χάρις παρὰ Θεῷ. 3. " Εἰς τοῦτο γὰρ ἐκλήθητε, ὅτι καὶ ich 3. 4
a » en ε A en ε , ε DY 9 3 ,
Χριστὸς ἔπαθεν ὑπὲρ ἡμῶν, ὑμῖν ὑπολιμπάνων ὑπογραμμὸν ἵνα ἐπακολουθή
u Matt, 16. 24.
ONTE Sonn 13. 15.
1 Thess. 3.3. Phil. 2.5. ch. 8,17, 18 1 John 2.6.
they could not obey any other rule, especially a heathen power,
without treachery to Him.
It is well observed by Bp. Sanderson, that St. Paul, the
Apostle of the Gentiles, usually treats the question of Christian
Liberty in reference to the duty of using it in such a manner as
not to give offence to weak brethren; and that St. Peter, the
Apostle of the Circumcision, generally handles it in such 8 man-
ner as to guard it against being abused into an occasion of in-
subordination to Authority. The one guards against the danger
of scandal ; the other inculcates the duty of obedience.
The reason of this was, that St. Peter had to do with Jews
*¢ who could not brook subjection, and were of all nations under
heaven the most impatient of a foreign yoke.” ‘* Seditiosissima
gens.” Scaliger. Bp. Sanderson, iii. 273. St. Paul dealt with
mixed communities of Jews and Gentiles, and had a delicate and
difficult part to perform, in preventing the one from giving offence
to the other, and from rashly judging the other; and in endea-
vouring to unite them all by the bonds of Love.
St. Peter asserts their /reedom, and exhorts them to live az
Sree ; but he also warns them against making their freedom a mask
for maliciousness, and against falling into the sins of licentious-
ness and rebellion, under the sacred guise of liberty, and religion ;
and against forfeiting their freedom, by making themselves slaves
of evil ions.
This twofold duty has been well inculcated in a sermon on
this text by Bp. Sanderson. To do God and ourselves right it is
necessary that we should with our utmost strength maintain the
doctrine and power of that Liberty wherewith Christ hath endowed
His Church, without either usurping the mastery over others, or sub-
jecting ourselves to their servitude, so as to surrender either our
judgments or Consciences to be wholly disposed according to the
opinions or wills of men, though of never so excellent piety or
But yet, lest while we shun one extreme, we fall into another,
as we are very apt to do; and lest, while we seek to preserve
our Liberty, we lose it; the Apostle, therefore, in the next
clause, putteth in a caveat for that also, not using your liberty for
a cloke of maliciousnese, We must so maintain our Liberty that
we abuse it not, as we shall, if, under the pretence of Christian
Liberty, we either adventure the doing of some unlawful thing,
or omit the performance of any requisite duty. By. Sanderson,
v. p. 289. On the grounds and nature of Christian Liberty, and
on the rules for its right use, see also note above, on 1 Cor. iii. 4.
22, 23; vi. 12; ix. 19, and Gal. v. 1 and 13.
As free, and not using your liberty as a cloke of malicious-
ness, bul as servants of God.
It is very observable, that St. Peter imitates and adopts here
St. Paul’s language to the Galatians (v. 13).
(1) St. Peter’s words “as free,’ correspond to St. Paul’s
words, “ brethren, ye are called to liberty.”
(2) St. Peter’s words, “and not using your liberty as a
cloke of maliciousness,”’ correspond to 8t. Baul’s words, ‘ only
tse not your liberty as an occasion to the fiesk.’’
(3) St. Peter’s words, “but as servants of God,” corre-
spond to St. Paul’s, “‘ by love serve one another.”
Thus these two Apostles unite in teaching,
1) The duty of maintaining Christian Liberty.
2) The need of caution against its abuse,
(3) The Law by which it is to be regulated, and the manner
in which it is to be esed.
Observe also, that St. Peter, the Apostle of the Circumcision,
in this Epistle, which is addressed to Jewish Christians of Galatia
' (i. 1), refers here to that Epistle of St. Paul, the Epistle to the
Galatians (v. 18), in which St. Paul had specially inculcated the
daty of maintaining Christian Liberty against the usurpations of
Juadaizing teachers, who endeavoured to bring them into bondage
(Gal. i. 7; v. 1), and in which St. Paul had recorded his own
public opposition to St. Peter at Antioch, when, in a moment of
weakness, he connived at those Judaizing teachers who would
have imposed the yoke of the Levitical Law on the Gentile
Christians (Gal. ii. 11—21).
Thus St. Peter now declares his entire concurrence with St.
Paul on that matter which had then produced a difference between
them ; and in which his conduct had exposed him to the rebuke
of his brother Apostle. And by the adoption of the language of
' the Epistle of St. Paul to the Galatians, and by incorporating it
in his own Epistle to the Jewish Christians of Galatia, he presents
a noble egample of recovery from error, and of generosity and love
of truth. Compare note below, 2 Pet. iii. 15, 16, and Introduc-
tion to this Epistle, p. 42.
11. wdvras—ripate] Honour all men, Love the brotherhood.
On this text see Bp. Sanderson's Sermon, i. pp. 54—81.
— τὴν ἀδελφότητα] the brotherhood (see v. 9). So Clemens
R. i. 2, ἀγὼν ἦν ὑμῖν Seip πάσης τῆς ἀδελφότητος εἰς τὸ
σώζεσθαι, and so S. Polycarp (c. 10), in the old Latin Version,
“ fraternilatis amatores.”
Love the brotherhood; sympathizing with them in grief,
succouring them in trouble, rejoicing in their graces, as if they
were your own. There is the same blood in your veins; the
same Head of the whole brotherhood; the same Spirit knitting
all together in one. Cp. Abp. Leighton on i. 22.
— τὸν βασιλέα τιμᾶτε] Honour the King, even Nero. See
above, v. 13.
The union of these two Apostolic precepts arranged in this
order, “‘ Fear God, Honour the King," shows that Loyalty is to
be grounded on Piety ; that in order to be good citizens men must
begin with being good Christians ; that honour to Kings is to be
based on the fear of God, by whom Kings rule, and Whose
ministers they are. St. Peter follows Solomon (Prov. xxiv. 21),
φοβοῦ τὸν Θεὺν, vit, καὶ βασιλ ἐα.
18. οἱ οἰκέται) ye domestics,—a milder word than slaves. This
is the only place in the Apostolic Epistles where the word οἰκέτης
occurs in this sense.
This fact may thus be accounted for ;
St. Peter is writing specially to Jewish Christians, who
would not regard ¢heir domestics, ially those of their own
nation, in the same light as the Heathen Masters did theirs,
namely, as slaves. See Lev. xxv. 39—44, where the Jews are
forbidden to reduce any poor man of their own nation to the state
of a bondsman, and they might not purchase as bondsmen any of
their own nation, but of the heathen only.
St. Paul, the Apostle of the Genéiles, and writing spegially
to them, always uses the word δοῦλος (ondsman, slave) if his
precepts concerning household service (1 Cor. vii. 21. Eph. vi.
5—8. Col. iii, 11. 22; iv. 1.12. 1 Tim. vi. 1. Tit. ii. 9).
Many Jewish Rabbis taught, that a Jew might not serve a
Heathen (see Lightfoot on 1 Cor. vii. 23. Cp. John viii. 33).
Therefore this precept of St. Peter, the Apostle of the Circum-
cision, exhorting servants to be subject to their Masters, was a
necessary caution to Jewish Christians; and it proves his courage
and honesty; he would not ingratiate himself with them by
flattery, and by concessions to their national prejudices. Cp. on
Tit. i. 1O—12.
19. τοῦτο γὰρ xdpis] for this ie acceptable. Properly, this is
an act of grace, freely and cheerfully laid up on your part, as a
deposit with God, and favourably accepted by Him, and requited
to you with praise and benefit. See v. 20, where κλέος explains
it; and cp. | Tim. ii. 8. Col. iii. 20. Hence Gicumen. renders it
by ἀποδοχὴ, and χάρις in Luke vi. 32 is represented in the
parallel place of St. Matt. v. 46 by μισθός.
20. ποῖον γὰρ κλέος] for what glory is it? A quoted
by Tertullian, Scorpiac. c. 12, where he calls this an Epistle of
St. Peter ad Ponticos. See above, i. 1.
— κολαφιζόμενοι] buffeted,—as Christ was (see Matt. xxvi. 67):
“ glapa, poena servorum, eaque subita’’ (Bengel) ; inflicted on
slavee by their masters in outbreaks of passion; cp. note below, Ὁ. 24.
— τοῦτο] A, B add γὰρ, and some Cursives, and so Lach.,
Tisch., Alford.
21. ἔπαθεν ὑπὲρ ἡμῶν] He suffered for us ; for our benefit, and
Lol
TOV
A ε A
ἃ 87. 34. ων υὑμων.
Luke 15.4. John 10. 11.
Heb. 18, 20.
1 PETER II. 22—25.
τοῖς ἴχνεσιν αὐτοῦ, 3" ὃς ἁμαρτίαν οὐκ ἐποίησεν, οὐδὲ εὑρέθη δόλος
ἐν τῷ στόματι αὐτοῦ, 33 "ὃς λοιδορούμενος οὐκ ἀντελοιδόρει, πάσχων οὐκ
ἠπείλει, παρεδίδου δὲ τῷ κρίνοντι δικαίως: 35} ὃς τὰς ἁμαρτίας ἡμῶν αὐτὸς
ἀνήνεγκεν ἐν τῷ σώματι αὐτοῦ ἐπὶ τὸ ξύλον, ἵνα ταῖς ἁμαρτίαις ἀπογενόμενοι τῇ
δικαιοσύνῃ ζήσωμεν: οὗ τῷ μώλωπι αὑτοῦ ἰάθητε.
πρόβατα πλανώμενα: ἀλλ᾽ ἐπεστράφητε νῦν ἐπὶ τὸν ποιμένα καὶ ἐπίσκοπον
%Hre γὰρ ὡς
in our behalf. See Rom. v. 7, 8. 1 Cor. i. 18. Matt. xx. 28, and
the words of Isaiah, liii. 4, 5. 12, to which St. Peter is referring.
— ἡμῖν ὑπολιμπάνων troypaypdy] leaving to ue (when He
went away to heaven) a copy, for us to imitate; properly an
exemplar or model, τύπος (2 Thess. iii. 9), to be followed in
writing or painting (see Wetstein, p. 688), that we should follow
His steps.
This saying has s peculiar force in the mouth of this blessed
Apostle, who had been an eye-witness of our Lord’s patient
bearing, and meek demeanour, when He was arrested in the
Garden of Gethsemane ; and when He stood before Cajgphas and
the Sanhedrim, on the morning before the Crucifixion; and to
whom our Lord, after His Resurrection, in reply to his question,
“What shall this man do?” (viz. St. John,) said, ‘‘ Follow thou
Me” (John xxi. 22), and who did follow Him even to the cross
asa M ; and having received the charge, ‘‘ Feed My sheep ”
(John xxi. 15— 18), laid down his life for them, as Christ, the good
Shepherd, had laid down His life for the sheep. Cp. 1 John iii.
16, and Augustine in Joan. Tract. 84.
This passage is also imitated by S. Polycarp, c. 8, Χριστὸς
"Ingots ἀνήνεγκεν ἡμῶν τὰς ἁμαρτίας τῷ ἰδίῳ σώματι ἐπὶ
τὸ ξύλον, bs ἁμαρτίαν οὐκ ἐποίησεν, οὐδὲ εὑρέθη δόλος ἂν
τῷ στόματι αὐτοῦ" μιμηταὶ οὖν γενώμεθα τῆς ὑπομονῆς αὑτοῦ
τοῦτον ἡμῖν τὸν ὑπογραμμὸν ἔθηκε δι᾽ ἑαυτοῦ.
Christ is our example of patience; as Tertullian says, He
Who is God stooped to be born in the womb of His Mother, and
waited patiently, and grew up; and when grown up, was not
impatient to be recognized as God. He was baptized by His
servant; and repelled the Tempter only by words. When He
became a Teacher, He did not strive nor cry, nor did any one
hear His voice in the streets ; He did not break the bruised reed
nor quench the smokiny flax. He scorned no man’s company ;
He shunned no man’s table. He conversed with publicans and
sinners. He poured out water and washed His disciples’ feet.
He would not injure the Samaritan village which did not receive
Him, when His Disciples desired to call fire from heaven to con-
sume it. He cured the unthankful; He withdrew from those
who plotted against Him. He had the Traitor constantly in His
company and did not expose him. And when He is betrayed,
and is brought to execution, He is like a sheep which before his
shearers is dumb, and a lamb that doth not open its mouth.
He Who was Lord of Angelic Legions did not approve the sword
of Peter drawn in His defence. He is spit upon, scourged,
mocked. Such long-suffering as His, is an example to all men,
but is found in alone. Tertullian, de Patientié, c. 3. Cp.
Augustine, Serm. 114 and 284.
23, 24. ὃς λοιδορούμενος οὐκ ἀντελοιδόρει) Who being reviled,
was not reviling again. Observe the imperfect tenses here,
ἂντελοιδόρει, ἠπείλει, παρεδίδου, was committing, i.e. Himeelf
and His cause (see v. 6). Clem. Alex. here, and Winer, § 64,
. S21.
Ῥ These imperfect tenses give more significance to the subse-
quent transition to the aoriet in ἀνήνεγκεν, He Himself willingly
and slone (αὐτὸς) carried up our sins by one act alone, done
once for all; namely, by His death on the cross. He was Him-
self without sin; but He bare in Himeelf the sins of those for
τ He offered Himself as a sacrifice. Severus (in Catena,
. 58).
Ρ He Who took the Nature of us all, and incorporates us
all in Himself, carried, lifted up, our sins, collected together, as
a weight laid upon Him, in Hie own body, as our proxy, sub-
stitute, and vicarious sacrifice, om to the tree on which He offered
Himeelf as an expiatory and propitiatory sacrifice to God (Heb.
vii. 27); and on which He became a curse for us, for it is
written, ‘‘ Cursed is every one that hangeth on a free.” (Gal. iii.
13.) Thus He took away the curse in which we were involved by
the sin of our first parents eating the fruit of the forbidden tree ;
and by His perfect obedience took away the curse of the Law for
disobedience; for it is written, ‘Cursed is every one that con-
arte) not in all that is written in the Law to doit.” (Gal.
The Vulgate has "" pertulit ” here, and the Syriac still more
fully, “ bajulavit omnia peccata nostra, eaque sustulit in corpore
suo ad crucem.””
The Socinian exposition of this passage is, that Christ dis-
played a noble example of patience in our nature, and took away
our sins by instructing us in patience.
It is true that the Apostle is here representing Christ as our
pattern of patience. But he compares Him also to sacrificial
victime, the offerings of the Law, who are described in Scripture
as bearing the sins of those who offer them, see Lev. x. 17; and
whose blood was to be carried into the holy place, because the
blood is the life of man. (Lev. xvii. 11—14.)
St. Peter uses the word ἀνήνεγκε to describe the act of car-
rying the sins up, i.e. to the cross; as victims (to whom the
sing were transferred and laid as a burden upon them, Lev. i. 4;
iii. 2; iv. 15) were carried up and offered on an altar. See below
on iii. 18; and compare Iss. liii. 12. Heb. ix. 28, ὁ Χριστὸς ἅπαξ
προσενεχθεὶς els τὸ πολλῶν ἀνενεγκεῖν ἁμαρτίας.
Christ is here propounded as an example of patience in His
act of bearing and carrying, not in His act of (aking away, as
some Socinians misinterpret the word ἀναφέρειν.
St. Peter goes on to declare that the effect of Christ’s
patience in faking up our sins in His own body on the cross was
to liberate us from the penalty of sin; for St. Peter adds, ‘by
whose stripes ye were healed.” See Ireneus, iii. 16.9. Origen
(in Levit. 3), “‘ peccata nostra portavit ; vitulum immaculatum,
hoc est, carnem incontaminatam obtulit Deo ;᾽" so Cyprian, Ep. 8,
and Ep. 63, ‘‘ Christus peccata nostra portadat ;” and other cita-
tions from ancient Christian Fathers on this subject at the end of
the treatise of Grotius, de Satisf. Christi, pp. 229 -- 267, and his
own remarks, pp. 14—16, ed. 1675; and Bp. Pearson on the
Creed, Art. ii. p. 140, and the note below on 1 John ii. 2;
iv. 10.
On the genitives οὗ---αὐτοῦ, see Matt. iii. 12; the αὐτοῦ adds
Ὁ the emphasis. Cp. Winer, p. 134. He, and He alone, is our
ealer.
On the word μώλωψ, vibex, livor, wound or weal, especially
made by scourging, see Wetstein, p. 689.
Here is an Apostolic paradox: ye were healed by His
wounds. (Bengel.)
The μώλωψ is the wound produced by the chastisement of
slaves, and the ξύλον is the instrument of the death of slaves.
Mark the humility of Him, Who, being Lord of all, stooped to
be the servant of all, and to suffer scourging and the cross as a
slave ; and was especially exemplary to that claas which St. Peter
is here addressing. Cp. κολαφι(όμενοι, v. 20.
24. tva—Chowpev] Christ died for our sins, not that we might
continue in them, but in order that we might die to them, and
live to God. Cp. Rom. vi. 1-12.
25. ἦτε γὰρ ὡς πρόβατα] for, ye were as sheep going astray,
but have now returned to the Shepherd and Bishop of your
souls: a reference, it would seem (as Bede remarks), to our
Lord’s parable of the Lost Sheep. St. Peter had been speaking
of Christ, meek and patient as a sheep (vv. 22—24), and tender-
hearted and vigilant as a Shepherd, laying down His life for the
Sheep ; bearing our sins on His own body on to the tree, as the
good Shepherd in the Parable ‘‘ came to seek and save the sheep
that was lost,”’ and ‘‘ when he had found it, /aid it upon his own
shoulders, rejoicing, and said, Rejoice with me, for 1 bave found
My eheep that was lost.” Luke xv. 5.
The Lost Sheep of the house of Israel were now scattered
in all countries of the world; but Christ the Good Shepherd,
stretching forth His hands upon the cross, and laying down His
life for them, had borne them all on His shoulders, and brought
them all home to the one fold.
A, B have πλανώμενοι, and so Lach., Tisch., Alf. Eliz.
πλανώμενα (agreeing with πρόβατα, sheep), with C, G, K, and
most Cursives, and Theoph., Gicumen. And this reading seems
to be confirmed by Ps. cxix. 176. Isa. liii. 6, where the sinners
are compared to sheep that are Jost, as in our Lord’s Parable
Luke xv. 6); and compare Matt. xviii. 12. The reading there-
re of Elz.—the textus receptus—seems preferable.
1 PETER II. 1---9.
57
TIT. 1" Ὁμοίως, ai γυναῖκες, ὑποτασσόμεναι τοῖς ἰδίοις ἀνδράσιν, ἵνα καὶ εἴ Gen. δ. 18.
Twes ἀπειθοῦσι τῷ λόγῳ, διὰ τῆς τῶν γυναικῶν ἀναστροφῆς, ἄνευ λόγου, κερ-
δηθήσωνται, 3 ἐποπτεύσαντες τὴν ἐν φόβῳ ἁγνὴν ἀναστροφὴν ὑμῶν. ὃ. " ὯΩν Col 3-38
ἔστω οὐχ 6 ἔξωθεν ἐμπλοκῆς τριχῶν καὶ περιθέσεως χρυσίων ἢ ἐνδύσεως τ 1im-20.
a Tit. 2. 3.
ἱματίων κόσμος, 4 “ ἀλλ᾽ ὁ κρυπτὸς τῆς καρδίας ἄνθρωπος, ἐν τῷ ἀφθάρτῳ τοῦ - Ps. 45.14.
πρᾳέος καὶ ἡσυχίου πνεύματος: ὅ ἐστιν ἐνώπιον τοῦ Θεοῦ πολυτελές. * Οὕτω
a a
yap ποτὲ καὶ ai ἅγιαι γυναῖκες, αἱ ἐλπίζουσαι eis Θεὸν, ἐκόσμουν ἑαυτὰς, ὑπο-
Rom 2. 29.
& 7. 22.
2 Cor. 4. 16.
, aA ἰδί 3 ὃ A 6 ὰ ε eae € la a 3 LY v4
τασσόμεναι τοῖς ἰδίοις dvSpdow δ" ὡς Σάῤῥα ὑπήκουσε τῷ ᾿Αβραὰμ. κύριον 4 Gen. 18.12.
αὐτὸν καλοῦσα: ἧς ἐγενήθητε τέκνα ἀγαθοποιοῦσαι, καὶ μὴ φοβούμεναι μη- «1 0.1.5.
δεμίαν πτόησιν.
1 Οἱ ἄνδρες ὁμοίως, συνοικοῦντες κατὰ γνῶσιν ὡς ἀσθενεστέρῳ σκεύει τῷ ἴοι 13. 16,
γυναικείῳ ἀπονέμοντες τιμὴν, ὡς καὶ σνγκληρονόμοι χάριτος ζωῆς, εἰς τὸ μὴ
ἐγκόπτεσθαι τὰς προσευχὰς ὑμών.
8 [Τὸ δὲ τέλος, πάντες ὁμόφρονες, συμπαθεῖς, φιλάδελφοι, εὔσπλαγχνοι,
ταπεινόφρονες, 9 " μὴ ἀποδιδόντες κακὸν ἀντὶ κακοῦ, ἢ λοιδορίαν ἀντὶ λοιδορίας, !
τοὐναντίον δὲ εὐλογοῦντες, εἰδότες ὅτι εἰς τοῦτο ἐκλήθητε, iva εὐλογίαν KAnpovo- } Ties ἃ
4Φ
Cu. ITT. 1. ὁμοίως, αἱ yuvaixes] In like manner, ye wives, sub-
mitting yourselves to your own husbands, for the Lord’s sake
(ii. 13). He had been exhorting subjects to submit to their
Ralers (ii. 14), and servants to their Masters (ii. 18), so do ye;
for so, by your meek and ious demeanour, ye may win your
own Husbands, if heathen, to the faith in Christ, and save their
souls. See ] Cor. vii. 16.
8. ὧν ἔστω] of whom, let not that outward adornment of
braiding of hair, and of putting round (the head, neck, wrists,
&c.) of golden ornaments, be the adornment, on which ye pride
yourselves. Cp. Clemens Alexandr. (Peed. iii. 4), who says, the
women that pride themselves in wearing gold, and plaiting their
hair, have not the image of God in the inner man... διέ let
it be the hidden man of the heart.
St. Peter does not here prohibit a decorous apparel, suitable
to the station of the wearer, but he exhorts women to take heed,
Jirat, to the dress of the heart, as being ever in the eye of God, who
readeth the heart. Then they will never err as to the dress of the
body. See Augustine, Epist. 73.
— ἐμπλοκῆς τριχῶν] of the weaving of hair in knots, &c.,
κόρυμβοι or σκόρπιοι, by means of the pecten, calamistrum, and
acus crinalis, used for such purposes. Cp. 1 Tim. ii. 9, ἐν
πλέγμασιν, joined with ἢ χρυσῷ, as here. Juvenal, vi. 491,
“ Altior hic quaré cincinnus? taurea punit Continud flexi crimen
facinusque capilli . . . pectitque comas, et volvit in orbem; Tot
premit ordinibue, tot adhuc compagibues altum dificat caput ;”
and see Weistein, p. 324.
6. Σάῤῥα] Sarah, “who by faith received strength to conceive
seed, and was delivered of a child, when she was past age, because
she judged Him faithful Who had promised.” Heb. xi. 11.
Sarah is also described as speaking by divine inspiration, when
her son Isaac was persecuted by Ishmael. See on Gal. iv. 28, 29.
And the faithful seed are exhorted to look to Abraham and Sarah
that bare them (Isa. li. 2); and her name was changed from Sarai
to Sarah, because God made her a Princess, and a Mother of
Nations (Gen. xvii. 15); and God said to Abraham, ‘ Hearken
unto Sarah’s voice ; for in Isaac, her son, shall thy seed be called.”
(Gen. xxi. 12.)
— κύριον αὑτὸν καλοῦσα] calling him lord, as the Rabbis
observe on Gen. xviii. 12. Wetstein; although she was herself
Sarah,—s princess.
— ἧς ἐγενήθητε τέκνα] whose (Sarah’s) children ye became
(ἐγενήθητε) by doing well, and not being afraid with any trepi-
dation ; πτόησιν, terror, panic, alarm, shown by crouching like
a hare, and attempting to fly (wrodw, πτήσσω, πτώξ). The word
is used in this sense by Philo, p. 516 (ἡ ἔκπληξις πτόησιν ἐμποιεῖ).
On the cognate accusative after φοβούμεναι, see the examples
in Estius here, and Winer, § 32, p. 201. Cp. Mark iv. 41. Luke
ii. 9. 1 Tim. vi. 12. 2 Tim. iv. 7. Rev. xvii. 6, and below, iv. 14.
Or the words may be translated, ‘‘ not being affrighted ὃν
any ferror,”’ i.e. by any object of terror from without, as in Prov.
iii, 25, οὐ φοβηθήσῃ πτόησιν ἐπελθοῦσαν.
This admonition of St. Peter was very necessary for Christian
women, specially those who were married, who were subject to
vexations and persecutions from Heathens, and even from their
own husbands. Seo Tertullian ad Uxor. ii. 4,5. Prof. Blunt,
Early Charch, ch. v. p. 98.
Vor. I1.—Parr IV.
1 Cor. 1. 10.
Phil. 2. 2. ἃ 3. 16.
a Lev. 19. 18.
Prov. 17.13,
& 20. 22. & 24.29,
This Apostolic precept, to do good and fear not, was exem-
plified by St. Peter's wife, who had probably seen the Lord
(Matt. viii. 14), and was St. Peter’s companion in his Apostolic
journeys (1 Cor. ix. δ), and went before her husband to Martyr-
dom, and was cheered by him in her way, by the consideration
suggested here; namely, by the recollection of the sufferings of
Christ. “‘ Seeing his wife led to death, Peter rejoiced, because she
was being called by God, and returning home; and he, calling her
by name, comforted her, saying, Ο woman, remember the Lord!”
(Clemens Alex. apud Euseb. iii. 30.)
7. συνοικοῦντες κατὰ γνῶσιν] cohabiting (with your wives)
according to knowledge (not in the lustof concupiscence), rendering
honour Nene: reverent regard and modest forbearance in conjugal
intercourse) to them as to the weaker vessel, as being heirs
together with them of the grace of life, so that your prayers
(that is, the prayers of you and your wife) may not be interrupted.
B, G have the dative συγκληρονόμοις, and so Tisch., Alf.
This is a general precept —as the ancient Expositors observe
—to regulate the use of the marriage bed with reverential
to the spiritual welfare of husband and wife, as fellow-heirs of life
eternal ; and in such a manner, as may be conducive to mutual
edification, and to conjugal union in holy offices of prayer and
praise to God. Compare St. Paul’s precept, | Cor. vii. 5, and
Eccles. iii. 5, and 8. Jerome c. Jovinian. i. 4, and S. Augustine
in Ps. cxlvi., and @icumenius here.
On the use of the word σκεῦος, vessel, compare 1 Sam. xxi.
5, and see the note above on 1 Thess. iv. 4. Every man ought
to regard his own body as a vessel sanctified to the (2 Tim.
ii, 21); like those holy vessels for divine service in the Temple
(Heb. ix. 21). He ought also to regard the body of his wife
as an holy vessel, and “5 one of more delicate and fragile structure
than his own; and to treat it with modest reserve and reverential
tenderness and honourable love.
St. Peter’s words here are best illustrated by those of St.
Paal (1 Thess. iv. 3—5. Col. ii. 23), especially as to the word
τιμὴ, honour, which means reverent regard for the body (whether
it be our own body, or that of another), as contrasted with πάθη
ἀτιμίας, lusts by which the body is dishonoured. See the
Apostle’s words, Rom. i. 24—26.
This Apostolic precept, to render honour to the wife, as the
weaker vessel, is a scriptural warrant for the sentence, against
which some have excepted in the plighting of troth in the office
of Holy Matrimony in the Book of Common Prayer,—‘ With my
body I thee worship,” i.e. I render thee honowr. ‘‘ Habere uxorem
non in serve loco, neque meretricis, sed ut sororis in Christo,
et coheredis regni coelorum, viri est Christiani.’’ To render due
honour to the body by keeping it in subjection, and by abstinence
from fornication and uncleanness; and to pay due honour to the
body of the wife, by sobriety, modesty, and love, are conjugal
Offices, requisite for the maintenance of due regard for that holy
Ordinance of God, which was instituted by Him in the time of
Man’s innocency, and by which is re ted and signified the
spiritual Marriage and Unity betwixt Christ and His Church.
(Eph. v. 25—32.)
8. ταπεινόφρονε5) lowly-minded. So A, B, C. Elz. has
φιλόφρονες.
9. ἵνα εὐλογίαν κληρονομήσητε] in order that ye μὰν inherit
58
h Ps, 84. 18, &e.
James 1. 26.
μήσητε.
1 PETER ΠΙ. 10—18.
050 γὰρ θέλων ζωὴν ἀγαπᾷν, καὶ ἰδεῖν ἡμέρας ἀγαθὰς,
΄ iY a 3 “ΩΝ a NY , 2 a A 4
πανυσάτω THV γλῶσσαν αὐτου απο κΚακοῦυ, Και χείλη αντου του μὴ
i Ps. 87. 27.
Taa. 1. 16.
3 John 1.
k Ps. 33. 18.
Job 36. 7.
John 9. 31.
λαλῆσαι δόλον.
ἐπὶ ποιοῦντας κακά.
1 Isa. 8. 12, 13.
165
"ΡΕκκλινάτω ἀπὸ κακοῦ, καὶ ποιησάτω ἀγαθόν'
ζητησάτω εἰρήνην καὶ διωξάτω αὐτήν. ᾿ ὶ ί
᾿Ὶ , Ν . a 2 , 3 A
ἐπὶ δικαίους, καὶ dra αὐτοῦ eis δέησιν αὐτῶν' πρόσωπον δὲ Kupiov
18 Καὶ τίς ὁ κακώσων ὑμᾶς, ἐὰν τοῦ ἀγαθοῦ ζηλωταὶ
γένησθε; 15} ἀλλ᾽, εἰ καὶ πάσχοιτε διὰ δικαιοσύνην, μακάριοι Τὸν δὲ φόβον
αὐτῶν μὴ φοβηθῆτε, μηδὲ ταραχθῆτε 5 = Κύριον δὲ τὸν Χριστὸν
. ε la a , A \ 5 x 3
ἁγιάσατε ἐν ταῖς καρδίαις ὑμῶν. Ἕτοιμοι δὲ ἀεὶ πρὸς ἀπολογίαν παντὶ τῷ
αἰτοῦντι ὑμᾶς λόγον περὶ τῆς ἐν ὑμῖν ἐλπίδος, ἀλλὰ μετὰ πρᾳὕὔτητος καὶ φόβον
συνείδησιν ἔχοντες ἀγαθὴν, ἵνα, ἐν ᾧ καταλαλοῦσιν ὑμῶν ὡς κακοποιῶν,
2 Κοτι οἱ ὀφθαλμοὶ Κυρίου
καταισχυνθῶσιν οἱ ἐπηρεάζοντες ὑμῶν τὴν ἀγαθὴν ἐν Χριστῷ ἀναστροφήν.
Ἰ Κρεῖττον γὰρ ἀγαθοποιοῦντας, εἰ θέλοι τὸ θέλημα τοῦ Θεοῦ, πάσχειν, ἣ
. Woy
κακοποιοῦντας ὅτι
2 Cor. 15, 4.
Heb. 9. 15, 28.
blessing, from the lips of your future Judge, saying, ‘ Come, ye
blessed of My Father, inherit the kingdom "’ (Matt. xxv. 34).
10. ὁ γὰρ θέλων (why ἀγαπᾷν) For he whose will it is to love
life: that is, who sets himself by a deliberate act of volition to
love that life which is true life; cp. Matt. xvi. 25, ὃς ἂν θέλῃ
ψυχὴν σῶσαι, Luke ix. 24, and see S. Basil in Catena here.
St. Peter thus gives additional emphasis to the Psalmist’s
words (ἄνθρωπος ὁ θέλων (why, ἀγαπῶν ἰδεῖν ἡμέρας ἀγαθὰς, Ps.
xxxiii. 12), and shows that love itself (ἀγάπη), in the true sense of
the word, is not a mere appetite, but requires a sustained effort
of the will.
18. τίς ὁ κακώσων ὑμᾶς, ἐὰν τοῦ ἀγαθοῦ (nAwral γένησθε; who
te he that will harm you, if ye become zealots for that which is
good? Many among the Jews and Jewish Christians had zeal, but
not according to knowledge (Rom. x. 2), and were not zealots in a
good thing (Gal. iv. 17). Many were called ζηλωταὶ, zealots, and
under plea of zeal for God were guilty of enormities (see on Matt.
xxiv. 15). Be ye zealots, says the Apostle, but let it be for that
which is good. Such a Zelotes was St. Peter's fellow- Apostle,
Simon, called the Cananite for his zeal (see on Matt. x. 4); and
on his history see Introduction to St. Jude's Epistle.
The oldest uncial MSS., A, B, C, have ζηλωταὶ here : but Elz.,
G, K, and many cursive MSS. have μιμηταὶ, imitators, and this
reading (which is received by Tisch. in his last edition) deserves
attention.
Tf it is the true one, the sense is, Who is he that will harm
you, if ye become imitators of Him that is good? The word
μιμητὴς is used in six other places of the N. T. (1 Cor. iv. 16;
xi. 1. Eph. v. 1. 1 Thess. i. 6; ii. 14. Heb. vi. 12), and in all it
is followed by a person who is to be imitated (see on | Cor. xi. 1),
and a Person is here proposed for imitation, namely, Christ (v. 18;
iv. 1). And then He, who is the Good One, is here represented as
8 Defender of those who imitate Him, against the assaults of any
person, man or Devil, who would harm them. ὁ
14. τὸν φόβον αὐτῶν μὴ φοβηθῆτε) Do not ye fear their fear,
that is, the fear with which they would inspire you; but sanctify
the Lord of Hosts Himself, and let Him be your fear. Isa. viii.
12, 13. See Ps. lxiv. 1, ‘Preserve. my life from fear of the
enemy,” and above, v. 6, and cp. Phil. i. 28.
15. Κύριον δὲ τὸν Χριστὸν (so A, B, C. Elz. has Θεὸν)
ἁγιάσατε] but sanctify the Lord Christ in your hearts. Even
Moses and Aaron were excladed from the promised land, because
they did not sanctify the Lord among the children of Israel at
the waters of strife (Deut. xxxii. 51), but claimed to themselves
some of that honour which belongs to Him alone. Cp. Bp.
Andrewes, ii. p. 386, “on sanctifying God’s Name.”
Christ is to be worshipped as God, in the Temple of our
hearts, and all that appertains to Him must be treated with
reverential awe. His glory is to be the aim and end of all our
actions ; His word our law; His grace our strength; His blessed
Self the object of our desires.
This precept, “to sanctify the Lord Christ in our hearts,”
especially when compared with the parallel , * Fear ye not
their fear, but sanctify the Lop of Hosts Himself, and let him
be your fear " (Isa. viii. }2), is a clear demonstration of the Divine
Nature of Christ.
Q A ν \ ε A » co e ΝῊ
καὶ Χριστὸς ἅπαξ περὶ ἁμαρτιῶν ἔπαθε, δίκαιος ὑπὲρ
297 ν cn , aA oY A A N a cA
ἀδίκων, ἵνα ἡμᾶς προσαγάγῃ Θεῷ: θανατωθεὶς μὲν σαρκὶ, ζωοποιηθεὶς δὲ πνεύ-
We may be thankful, therefore, for the testimonies of the
most ancient MSS., and of the Vulgate, Syriac, Armenian,
Coptic, Sahidic, and Arabic (Erpenian) Versions, which are
followed here by Lachmann, T¥sch., Alford, for the restoration
of this important reading (Χριστὸν) to the Text.
— ἑτοῖμοι del] being always ready to give an answer, ἀπολο-
ylay, an apology, in the theological sense of the term, viz. refeéa-
tion of objections on the part of Jews and Heathens; and a
clear logical statement in behalf of Christianity ; in reply to every
man who asketh you a reason, or account, of the hope that is
in you.
᾿ Here (says Didymus) is a caution to those who imagine that
it is enough for us to lead what is called a moral life, without a
sound foundation of Christian faith; and here (he adds) is a
special admonition to the Clergy, to be able to solve doubts and
remove difficulties which may perplex their people, and to stop the
mouth of gainsayers (Tit. i. 11), and render a satisfactory reason
of whatever they do, or teach.
On the duty of examining the evidences of Religion, and of
being able to render an account of the reason of the hope that
is in us, see above, 1 Thess. v. 21. 1 Cor. x. 15.
— ἀλλά] but: not in Eis., but in A, B,C. This caution was
Wecessary, and it is made more emphatic by the ἀλλά. Be always
ready to render to every man a reason or account of the Christian
hope that is in you; ὁμέ (ἀλλὰ) take good heed to do this with
meekness, and not with insolence, or mption.
Someof the interpolated “ Acts ofthe Martyrs,”’—for example,
those of 8. Cecilia,—afford a comment on this text. In the Acts
of her Martyrdom, as recently published, the Christian Virgin is
transformed into a bold virago, venting the language of insult
against her Roman Judge sitting on the seat of authority. Very
different, doubtless, was the real demeanour of 8. Cecilia in the
hour of trial. Very different was the demeanour of all genuine
Martyrs imitating the example of Christ, who, when He was reviled,
reviled not again (Isa. liii. 7. 1 Pet. ii. 28); and obeying this
precept of St. Peter.
16. συνείδησιν ἀγαθήν) a good conscience (see Acts xxiii. 1.
Heb. xiii. 18). A good conscience is one which governs itself by
sound Reason, and applies to itself, for its own ion, the
Rule of God’s will, especially as revealed in His Word. This is
the conscience which produces καλὴν ἀναστροφὴν, good conver-
sation. See Bp. Sanderson, iv. pp. 10. 65—90.
— καταλαλοῦσιν ὗ. ὡς x.) So Elz., with Α, Ο, 6, K. B has
καταλαλεῖσθε, and so Tisch., Alf.
18. ὅτι καὶ Χριστός] because even Christ suffered once on
account of sins (περὶ ἁμαρτιῶν, cp. Rom. viii.3. 2 Cor. v. 21), ἃ
just person on behalf of unjust (see above, ii. 24. Rom. v. 6), in
order that He might present us to God.
The Sin-offerings in the Old Testament are styled above
sixty times in the LXX τὰ περὶ ἁμαρτιῶν. Therefore the Jews,
to whom the Apostle writes, would understand his words here to
mean, that Christ suffered to make afonement for sins, by suf-
fering the punishment of sin in the stead of those for whom He
offered Himself a sacrifice on the Cross.
— ϑανατωθεὶς μὲν σαρκῇ having been put to death in the flesh,
St. Peter thus guards his readers against the heresy of Simon
When we say, “ Hallowed be Thy Name,” in the Lord’s | Magus, and the Docete, who said that Christ’s flesh was a
Prayer, we pray for the sanctification of the Name of our Lord
Christ. Cp. Clemens Alex. here.
phantom ; and against that of the Cerinthians, and other false
teachers, whose errors were propagated in Asia, who alleged that
1 PETER IZ. 19, 20.
59
.9p2, © rn a , te ἐκή, Mag ή Eph. 2.17.
pare ἐν ᾧ καὶ τοῖς ἐν φυλακῇ πνεύμασι πορευθεὶς ἐκήρυξεν, I ἀπειθήσασι pzn.2
q Gen. 6. 8, 5, 14. & 7. 7. ἃ 8.18. Matt. 24. 88. Luke 17.26. Rom, 2. 4ὅ. 2 Ῥεῖ. 2. 5.
the Christ was only an A®on or Emanation, which descended on
the man Jesus at His Baptism, but departed from Him before
His Passion. See S. Iren. i. 26, and Ittig, Heeres. c. v., and below,
preliminary note to 2 Pet. ii., and Introduction to the First
Epistle of St. John.
18—22.] The important statements contained in these verses
will be best considered collectively in one note.
Christ suffered, a just person on behalf of the unjust, in
order that He might present and bring us near to God (see Rom.
v. 2. Eph. ii. 18; iii. 12), Who before was alienited from us;
having been put to death in His human flesh, but guickened in
spirit (i.e. in His disembodied human spirit), in which (human
spirit) He went and preached even (καὶ) to the spirits (disem-
bodied haman spirits) which were then in prison (φυλακῇ), which
spirits disobeyed (did not hearken, Rom. xi. 30, 31. Heb. iii. 18)
formerly, when the long-suffering of God was wailing (awet-
εδέχετο, which is the reading of the best MSS. and Editions. Elz.
has ἅπαξ ἐδέχετο ; compare Rom. viii. 25) in the days of Noe,
when the Ark was preparing, into which (εἰς hy) few persons
(ὀλίγοι A, B), that is, eight souls, entering, were saved effectually
(διεσώθησαν. As to the accusative cp. Gen. xix. 19, διασωθῆναι
eis τὸ ὅρος. Thucyd. i. 110, ἐς Kuphyny διεσώθησαν) by means
4 water, which overwhelmed the rest of the world. And so
δι’ ὕδατος may have also a secondary sense, and mean, “ through
the water,” which drowned the disobedient, while Noah had a
refuge and means of escay® from and through it, in the Ark.
St. Peter is here exhorting his readers to suffer patiently for
doing well ; and for this purpose he presents to them the example
of Christ; first in suffering; then in the fruits of suffering;
namely, in the collation of infinite good to others, on earth, under
the earth, and in heaven; so filling all things with His power
and love; and in the acquisition of eternal sovereignty and glory
to His own Humanity in heavenly places, by virtue of His suffer-
ings in His own human body upon earth.
St. Peter’s language is best illustrated by that of St. Paul in
Phil. ii. 5—11, where, like St. Peter, he is exhorting to humility
and patience by a consideration of the condescension, sufferings,
and subsequent exaltation of Jesus Christ; “ Let this mind be in
you, which was also in Christ Jesus, who, when subsisting in the
form of God, thought it not robbery to be equal with God, but
made Himself of no reputation, and took upon Him the form of a
servant, and was made in the likeness of men; and being found
in fashion as a man, He humbled Hiwself and became obedient
unto death, even to the death of the Cross. Wherefore God also
highly exalted Him, and gave Him the name, which is above
every name, that at the name of Jesus every knee should bow,
of things in heaven, and things in earth, and things under the
earth, and that every tongue should confess that Jesus Christ is
Lord, to the glory of God the Father.”
St. Peter shows, that Christ, Who is God (v. 15), and just,
and sinless (i. 19), condescended in His love to suffer for sins;
that, in His love for us, He vouchsafed to suffer for us, in order
to bring us near to God; that He, Who is perfectly just, and
therefore not liable to any punishment, consented to suffer for us,
when we were unjust; and that He suffered once, and once only.
Here is our pattern and example.
Here also is our comfort.
His sufferings, which were endured once for ali (ἅπαξ), were
the means of everlasting bdiessedness to others, and of eternal
glory to Himself.
For, says the Apostle, although He was put fo death in the
Sfiesh, yet that death itself was the occasion of new honour to Him-
self; and of great good to others, to whom He went after death.
When He was on the cross He breathed forth His human
spirit, and gave up the ghost, and died. (Matt. xxvii. 50. Luke
xxiii. 46.
At His death, His human spirit was severed from His human
flesh. His human flesh was taken down from the cross, and was
laid by Joseph of Arimathea in a new tomb. (Matt. xxvii. 57—
60.
But His human spirit, being liberated by death from the
burden of the flesh, acquired new life by death; it gained new
powers of motion; it went forth on a journey (ἐπορεύθη); it
travelled on a blessed mission to the region of departed spirits
(πνεύματα), and entered the place where they were detained in
prison (φυλακῇ).
Christ then went in His human spirit, and preached (ἐκήρυξε)
to those spirits in prison, which were disobedient formerly, and
did not bhearken to the preaching of the Patriarch, when the long-
suffering of God was waiting for the space of one hundred and
twenty years (Gen. vi. 3), in the days of Noe, when the Ark
was preparing, into which only eight persons entered, and were
saved by water; and the rest perished in the flood.
Few indeed were they, who were thus saved in the Ark; but
we Christians, adds the Apostle, we are now being saved by
Baptism, which was typified by the Flood. We are being saved
by Baptism, through the Resurrection of Jesus Christ, whose
spirit, having gone into the place of departed spirits, preached
to those who had been disobedient former/y in the days of Nosh,
when the Ark was a preparing, but not yet built, more than 2000
years before the days of Christ, by whom the Church Universal,
typified of old by the Ark, has now been built for ai? nations;
and Who, having gone in His spirit to the lower region of de-
parted spirits, has now raised Himself from the Grave, and has
become the pledge and first-fruits of our Resurrection (1 Cor. xv.
20), and having reunited His human body to His human spirit,
went on another journey, even to the highest regions of heaven,
and ἐξ at the right hand of God, Angels and Authorities and
Powers having been made subject unto Him.
These important statements may be compared with St.
Peter’s speech on the day of Pentecost, Acts ii. 23 —36.
St. Peter, in using the word πνεῦμα, is not here speaking of
the Holy Spirit, as has been supposed by some ; but he is speak-
ing of the action of Christ's Auman spirit (πνεῦμα), when it
departed from His human flesh at His death on the cross.
The word πνεῦμα, or spirit, is here contrasted with the word
σὰρξ, flesh: the former being that higher and nobler part of
human nature, by which we are akin to God, and recipients of
His Spirit; whereas σὰρξ, flesh, represents that side of our
nature by which we appertain to earth. See Matt. xxvi. 4].
Mark xiv. 38. John vi. 68, Col. ii. 5. Heb. xii. 9; and note
above on | Thess. v. 23. And see the passages in which the
πνεῦμα, or human spirit of Christ, is mentioned, Mark viii. 12.
Luke x. 21; xxiii. 46. John xiii. 21; xix. 30.
This is the meaning assigned to the word πνεῦμα, spirit,
here, by ancient Expositors, who cited this text, in refutation of the
Apollinarian heresy, which denied the reality of our Lord’s human
spirit. Thus S. Athanasius (c. Apollinar. ii. c. 8) says, “17 the
soul is only carnal, why does it not die with the body, and why
does St. Peter call the souls detained in prison apirifs?’’ And 80
the Vulgate, Syriac, and Arabic Versions, and many of the best
modern interpreters from the times of Estius.
And S. Hilary says (on Ps. cxxxviii.), “" This is the condition
of our humanity ; after our death our bodies are buried, but our
souls descend to their appointed place below (ad inferos). And
our Lord Himself, in order that tle tight fulfil all the laws of a
real humanity, did not decline that descent.”
Elz. has τῷ before πνεύματι here; but this is not in A, B,
C, G, K, and is rejected by Griesb., Scholz, Lach., Tisch., Alf.
Christ was put fo death in His σὰρξ, flesh, the earthly part
of our nature; but in His human spirit ¢(waro:fOn, He was en-
dued with new powers of vitality by death. During His lifetime
on earth He was restrained by the eartAly conditions of His flesh:
He preached in person to only a few of His own age and country.
He delivered them from the captivity of sin and Satan; He
proclaimed liberty to the captives; He preached to them deliver-
ance from prison, and an Evangelic Jubilee. (Luke iv. 18.)
But after death He went in His disembodied spirit to the
nether world. Death opened to Him a new sphere of missionary
enterprise. He went and preached to the spirits in prison—to
spirits of a by-gone generation, to spirits which had lived upon
earth in the days of the Patriarch Noah, more than two thousand
years before.
Thus Satan’s malice recoiled upon himself. He had insti-
gated Judas to betray Christ, and the Jews takill Him. But by
Christ’s death new life accrued to Christ, and new comfort was
ministered to spirits, which were held in prison in the lower world.
Observe here the word πορευθεὶς, and again inv. 22. It
describes an aciual journey of Christ. He is here (in v. 19) de-
scribed as going to the lower world of Spirits, and He is described
there (v. 22) as going into heaven. There is a local transition in
both passages. Christ made ‘wo journeys; one downward in His
human spirit to the nether world of disembodied spirits; and
another upward in His risen body, reunited to His spirit, to the
heavenly world of angels, and to the right hand of God.
Observe also the word καὶ before πρεύμασιν. Christ, who
before had preached on earth to men, in bodily presence, now,
after His removal from them by death, preached a/so, or even, to
human spirits in the region under the earth, in the time between
His Death and Resurrection.
After the Incarnation, no portion of Christ’s time has ever
been without benefit to mankind. Wherever He , whether on
earth, or under the earth, or in seat (ep. Phil. ii. 10), He carries
60
1 PETER III. 20.
ποτὲ, ὅτε ἀπεξεδέχετο ἡ τοῦ Θεοῦ μακροθυμία, ἐν ἡμέραις Νῶε, κατασκεναζο-
Dlessings with Him. He fills all things with His love. He
suffers, and conquers by suffering. He dies, and lives by Death,
and brings eternal life to others, and everlasting glory to Himself.
Next, remark the word ἐκήρυξεν. Thus placed it cannot be
understood in any other sense than He preached—preached the
Gospel. This word κηρύσσω is placed thus in about fiteen other
passages of the New Testament, and in every one it means
to preach the Gospel or preach Christ. See Matt. iii. 1; iv. 17;
x. 7. 27; xi. 1. Mark i. 7. 38, 39; iii. 14; v. 20; xvi. 20.
Luke iv. 44. Rom. x. 14. 1 Cor. ix. 27; xv. 1].
Accordingly, this is the sense assigned to the word κηρύσσω
here by the ancient Greek Fathers, e.g. S. Irenaeus (iv. 37. 2,
p- 347, Grade), “‘ Dominum in e& quee sunt sub terra descendisse
evangelizantem adventum suum.”
And in another place (iii. 33), S. Irenaeus speaks of Christ
as going down to Haves, and says, “ Primogenitus enim mortuo-
rum natus Dominus, et in sinum suum recipiens pristinos patres,
regeneravit eos in vitam Dei.” And a little after, ‘‘ Hic illos in
evangelium vite regeneravit.””
These phrases are a comment on the text of St. Peter, He
went and preached to the spirits in prison; as is observed by
Wall on Infant Baptism, I. ch. iii.
So Clemens Alex., Strom. vi. 6, ὁ Κύριος δι᾽ οὐδὲν ἕτερον
els ἔδου κατῆλθεν, ἣ διὰ τὸ εὐαγγελίσασθαι. So S. Cyril
Alez. in John xvi. 16, and his Homil. Paschal. xx. Cp. 4.
Lapide here, p. 214.
Also the word φυλακὴ can hardly have any other sense than
prison. See Matt. ν. 25; xiv. 3; xviii. 30; xxv. 36. 39. 43, 44.
Mark vi. 17. 27. Luke iii. 20; xii. 58; xxi. 12; xxii. 33;
xxiii. 19. John iii.24. Actsv.19; xii.4; and in thirteen other
places; and 2Cor. vi 5; xi.23. Heb.xi. 36. Rev. ii. 10; xx. 7.
Lastly, in the history of Joseph in prison, and in his deliverance
and exaltation, we have a type of Christ’s Burial and Resurrec-
tion and Ascension. See Bp. Pearson on the Creed, Art. v.
p- 475; Art. vi. p. 515; and note above on Acts vii. 1.
The time in which Joseph was ἐν φυλακῇ, in prison (seo
LXX in Gen. xl. 3), was signalized by a remarkable exercise of
his prophetic office in the revelation of deliverance from punish-
ment. Cp. Gen. xli. 43. May not that incident, which is recorded
with so much circumstantiality in Holy Writ, concerning Joseph,
the type of Christ in His Burial, Resurrection, and Ascension,
have some reference to the preaching of Christ to the spirits in
prison ?
On the whole, then, we arrive at this result,—
Christ in His human spirit preached to spirits in prison;
and having done this, He raised His own body from ¢he dead, and
went in that body, reunited to His spirit, into Heaven, where He
is now in His glorified manhood, at the right hand of God, Angels
and Principalities and Powers being made subject unto Him.
Here is the climax of all. Well, then, may the Apostle pro-
ceed to add, Since then Curist suffered in the flesh, and thus
conferred blessings upon mankind on earth, and under the earth,
and thus entered into His glory in heaven, arm ye yourselves
with the same mind.
Let the same mind be in you which was in Christ Jesus,
Who, as St. Paul speaks, first descended into the lower parts of
the earth, and then ascended into heaven that He might fill all
things (Eph. iv. 9, 10), and being God from Eternity, took on
Him the form of a slave, and became obedient unto death, even
the death of the cross, and thus obtained the Name that is above
every name, that at the Name of Jesus every knee should bow,
of not only beings in heaven and on earth, but also under the
earth (καταχθονίων), “ and that every tongue should confess that
Jesus eae is Lord, to the glory of God the Father.” (Phil. ii.
6—11.
In like manner, St. John, in the Apocalypse, speaks of
beings under the earth (ὑποκάτω τῆς yijs) as joining with those
in earth. and in heaven, in ascribing praise and glory to the Lamd
who had been slain. (Rev. v. 12, 13.)
This then is the scope of St. Peter’s argument ; |
He is delivering an exhortation to suffer gladly for well-doing
after the example of Christ, God Incarnate, suffering death for
man, procuring benefits for all by suffering, and thus entering
into His heavenly glory; and by virtue of His Incarnation and
Passion, His Resurrection and Ascension, exalting all, who suffer
for Him, to bliss eternal.
In this argument the Apostle asserts that our Lord in His
human spirit went and preached to the spirits in prison, who
were formerly disobedient in the days of Noah.
He states the fact, but he does not declare the subject of
the preaching, nor its result,
Our duty therefore here is to receive with reverence what is
revealed, and not to aspire “" to be wise above what is written.’
(1 Cor. iv. 6.)
Much consolation and instruction may be derived from what
is here revealed.
It is a comfortable thing to know, that the human spirit of
Christ was not in any way impaired by death. Hence we receive
a blessed assurance, that ovr own human spirits, on their diseo-
lution from the body, will not lose any of their energies.
It is a joyful thing to know, that Christ’s human spirit was
guickened by death; thus we learn, that our human spirits,
if we die in the Lord, will acquire new life by death. This is
also clear from other scriptures, especially from the conveyance
of the spirit of Lazarus, on his death, into Ablraham’s bosom
(see on Luke xvi. 22, 23), and from the transition of the spirit of
the penitent thief from the cross to Paradise. See on Luke xxiii.
43, and Justin Martyr (c. Tryphon. c. 5), where he says that
the “souls of the righteous abide in a better place, and the souls
of the wicked in a worse place—awaiting the fature judgment,’*
which is quite consistent with the assertion of Lactantius (Inst.
vii. 21), that ‘“ disembodied spirits are in one region,” inasmuch
as that region has two distinct compartments, between which “a
great gulf is fixed.”
By this journey of Christ’s spirit to the nether world of
disembodied spirits, Death has been despoiled of its terrors, and
the Grave has become to us a Passage to peace, and a Gate of
light and joy.
It is also a comfortable thing to Fnow, that the disembodied
spirit of our adorable Redeemer was full of tenderness to sex.
That love extended even fo by-gone generations, whose names are
unknown to us. He went and preached—preached to spirits
in prison; to those spirits which had been disobedient formerly,
when the Ark was a preparing, and which had not entered into
the Ark, and which were now in a place of confinement.
So much the Holy Spirit reveals to us by St. Peter. And
in this revelation He affords us abundant cause for gratitude to
Christ, and for stedfast trust in Him, and for patient suffering for
Him, and for a lively hope of a glorious Resurrection and Ascen-
sion to Him, and of an eternity of glory with Him.
Let it not, however, be imagined that He here gives any
ground for presumption, that, if we do not do well, and are not
ready to suffer for Christ, and if we die in disobedience and im-
penitence, there remains for us any message of comfort after
death.
For, be it observed, the circumstances of the persons here
mentioned are unique, and can never again be paralleled. Christ,
says St. Peter, suffered once for sin. He died once, but He dieth
no more. He went in His human spirit after His Death, and
before His Resurrection, and He preached to spirits in prison.
But He is now risen from the dead ; He has now ascended into
Heaven.
The incidents of that hing, therefore, can never recur.
It was fit, that, as the hour of His Crucifixion was marked
by an extraordinary miracle of mercy, the rescue of the spirit of
the penitent thief confessing Him in that crisis of shame, and by
the translation of that spirit to Paradise, so His descent into the
nether world should be marked by some special extraordinary
overtures of mercy to spirits in prison.
Besides, the circumstances of the spirits in prison, to whom
He is here described as preaching, were also unique and un-
paralleled,
They likewise can never recur.
God has pledged His word, that He will never more send a
Flood of waters to drown the earth. (Gen. ix. 11.15.) Other
judgments were local, the Flood was universal.
Besides, though they who lived then, had the benefits of the
preaching and example of Noah, and the long-suffering of God
waited for one hundred and twenty years while the Ark was a
preparing, yet their condition was very different from that of all
generations of men since the Death of Christ.
The men of Noah’s age had only the example of a single
godly family (Gen. vi. 7, 8. 11—13; vii. 1), and, as far as appears,
Noah alone and his house had a direct invitation to come into the
Ark; and God looked upon the earth, and all flesh had corrupted
his way upon the earth (vi. 12), and the result was, that all flesh
died (vii. 21), and only eight persons were saved in the Ark.
But, after Christ’s Resurrection, He gave a commission to His
disciples to preach the Gospel to ali nations (Matt. xxviii. 19)
and to baplize all.
The waters of Baptism are as universal as the waters of the
Flood. They are now saving us (v.21); their saving power never
ceases. God will never more send the destroying waters of a
1 PETER IU. 21. 61
μένης κιβωτοῦ, εἰς ἣν ὀλίγοι, τουτέστιν ὀκτὼ ψυχαὶ, διεσώθησαν δι’ ὕδατος"
21 νὰ
r Eph. 5. 26.
Ν ε A > , “A , , 3 Ν > , er
ὃ καὶ ἡμᾶς ἀντίτυπον viv σώζει βάπτισμα, οὐ σαρκὸς ἀπόθεσις ῥύπου, τῆ
Flood ; and He will never dry up the saving waters of Baptism. ! Christ lay in the grave until His Resurrection; but His spirit
The Ark of Noah was fixed in one place, and in fine it received
only eight persons. But the antitype of the Ark, the Christian
Charch, is universal in time and place. He pours out His Holy
Spirit on all flesh (Acts ii. 17), and His Gospel will be preached
as a witness every where (Matt. xxiv. 14), and His words will
never pass away. (Matt. xxiv. 35.)
Thus the circumstances of the generation of those who
perished in the flood, differed widely from those of all generations
since the coming of Christ even to the end of the world.
There appear therefore to be special reasons for special
ΤΩ to them.
here seem to be also special reasons for 8 reference here
to their case.
Many ancient Heretics, especially the Marcionites and Mani-
cheeans, and their predecessors, even in the days of the Apostles,
asserted the doctrine of dualism, that is, of two opposite principles
in the world. They represented the Law as contrary to the
Gospel (see Epiphanius, Heres. Ixvi.; Bp. Pearson, Art. i.
Ῥ- 120, note). They said, that the God of the Old Testament
was at variance with the God of the New. They alleged that the
God of the former was of 8 stern disposition, different from the
God of the Gospel. They introduced two antagonistic deities,
and undermined the doctrine of the unity and sovereignty
(μοναρχία) of God. This theory of dualism was the groundwork
of almost all the Gnostic heresies of the Apostolic times.
This theory derived some arguments from the history of the
Flood. (Cp. Aug. c. Adv. Legis, i. 45.)
St. Peter’s Epistle was probably written in the East (see v.
13). There the belief in ἔσο opposite principles, a Good and
Evil, was widely disseminated by the religion of Zoroaster, and
by the Magi of Persia (see on Isa. xlv.3—7). There also the
Ark rested after the Waters of the Flood.
The author of this Epistle, written in the East, may have
heard the objections raised on the history of the Flood, against
the Divine Benevolence, and the unity of the Godhead ; and he
appears to be answering such objections as those, and to be vin-
dicating that history. He shows the harmony of God’s dispen-
sations, Patriarchal and Evangelical. He teaches us to behold in
the Ark a type of the Church, and in the Flood a type of Bap-
tism. He thus refutes the Manichsean Heresy. He says that
God was merciful even to that generation. He speaks of God’s
long-euffering, waiting for them while the Ark was preparing.
He states boldly the objection, that few, only eight souls, were
saved in the Ark, and he contrasts the condition of those who
were drowned in the Flood with the condition of those who have
now offers of salvation in Baptism. He says, that the rest dis-
obeyed, while the Ark was preparing. He uses the aorist tense
(ἀπειθήσασι). He does nof say, that when the Ark had been
prepared, and when the Ark was shut, and when the Flood came,
and it was too late for them to reach it, they all remained im-
penitent. Perhaps some were penitent at the eleventh hour, like
the thief on the cross. Every one will be justly dealt with by
God. There are degrees of punishment as there are of reward.
(See on Matt. x. 15. Luke xii. 48.) God does not quench the
smoking flax (Matt. xii. 20). And St. Peter, by saying that they
did not hearken formerly, while the Ark was preparing, almost
seems to suggest the inference, that they did hearken now when
One, greater than Noah, came in His human spirit, into the
abysses of the deep of the lower world ; and that a happy change
was wrought in the condition of some among them by His coming.
In the words of S. Hilary (on Ps. cxix. 82), “‘ When wilt
thou comfort me?” The soul (of the faithful) knows, on the
witness of the Apostle Peter, that when the Lord went down into
Hades, words of comfort were preached even to those who were
in prison, and were formerly unbelieving in the day of Noah,
and did not enter the Ark, but may probably have had some
strong penitential emotions, and have put up some hearty peni-
tential prayers to God, and may have had some earnest desires,
and made some eager but fruitless efforts to enter the Ark, when
the Flood came and destroyed them. And 8. Cyril answers an
objection to the lateness of Christ’s Incarnation, by saying, that
many, who would have profited by his preaching, if He had been
incarnate in their age, derived benefit from His manifestation to
the region of departed souls. See the ancient valuable testimo-
nies recently published by Dr. Cramer, Catena, pp. 66—70, and
cp. Greg. Nazian., Orat. Pasch. xlii.; and Theophylact here,
Ρ. 372, ed. Bened.; and Cicumen.; and an excellent note by
Eatius on this passage.
The Church of England, in one of her Articles published in
the fourth year of King Edward VI., declared that the body of
which He gave up, was with the spirits detained in prison, and
preached to them, as the place of St. Peter testifieth; and she
has wisely appointed this portion of St. Peter’s Epistle (1 Pet.
iii. 17-- 22) to be read as the Epistle on Easter Even; and thus
she on that day suggests to the faithful a profitable and conso-
latory meditation on the work of mercy and love, in which the
disembodied spirit of our adorable Saviour was employed at that
solemn time when His human body was lying in the grave.
Such appears to be the most probable interpretation of this
very interesting portion of Holy Writ. Expounded in this
sense, it harmonizes with the Apostle’s argument concerning the
blessedness of suffering for doing well in imitation of Christ.
"A view of the various expositions of this subject may be
seen in S. Augustine's Epistle to Euodia, Ep. 164, al. 99. Bp.
Pearson on the Creed, Art. ii. p. 211; and Art. v. pp. 425—455.
Cp. Milton, Par. Lost, xi. 723; Abp. Leighton here; Bp. Beve-
ridge, and especially Professor Harold Browne on the Third Arti-
cle of the Church of England; Bp. Horsley, vol. i. serm. xx. ;
Bp. Middleton here; and in the notes of De Wette, Huther,
pp- 129—134, and Dean Alford on this passage.
21. ὑ---ὀντίτνπον --- βάπτισμα] which (water) a/so is now saving
us, being an antilype of the water of the Flood; and being minis-
tered to us as Baptism. :
“ Téwos est res preefigurans, ἀντίτυπον est res prefigurata.’’
Raphel.
Elz. has ᾧ here, in the dative case; but ὃ, the nominative,
which (i.e. water), is the reading of A, B, C, G, K, and is adopted
by Griesb., Schoiz, Lach., Tisch., Alf.
The word βάπτισμα, Baptism, is placed emphatically at the
end, and stands in contrast with Circumcision, which some of
St. Peter’s Jewish readers were disposed to enforce as necessary
to salvation ; and the absence of all reference to Circumcision in
this Epistle is a silent protest against the Judaizing notions, at
which he himself had once been tempted to connive. See Gal,
ii. 11—17.
St. Peter affirms that Baptism saveth us; that is, God therein
does His part effectually for the salvation of all who come to
Him therein. Compare St. Paul’s words in Titus iii. 5, where,
for a like reason, the aorist tense is used, ἔσωσεν ἡμᾶς, “ ΗΘ
saved us by the Javer of regeneration, and by the renewing of the
Holy Ghost.”
Thus St. Peter shows the harmony of God’s dealings with
mankind. He teaches that the Ark, “in which Noah and his
family were saved from perishing by water,” is a type of the
Church of Christ, in which all who are ‘‘stedfast in faith, joyful
through hope, and rooted in charity, pass the waves of this trou-
blesome world, till they finally come to the land of everlasting
life ;”” and that in their double character the waters of the Flood
were symbolical of the water of Baptism, salvific to all who obey
God and enter the Ark which He built for them, and abide
therein; and destructive to them who disobey Him; and thus they
have a double office, as Christ Himself and all His dispensations
have. See Luke ii. 34. 2 Cor. ii. 16. Rev. ix. 14— 20.
The mystery of salvation, says Justin Martyr, was manifest
in the Flood. The righteous Noah, the οἰσλέλ person, a preacher
of righteousness, in whom the new generation arose, as it were,
from the dead, after the Flood, seems to have had a figurative
relation to the eighth day, the day of the Resurrection of Christ
(see above on Luke xxiv. 1, and below on 2 Pet. ii. 5), the first-
begotten of every creature and the Origin of the new race born
again of Him through Water and Faith. See Justin Martyr c.
Tryphon. c. 138. S. Aug. c. Adv. Legis, i. 45. Cp. Jerome c.
Jovinian. ii. p. 214; adv. Lucif. p. 303.
At the Creation, the Holy Spirit moved on the face of the
waters, and all things were created out of the Water by the Word
of God. (Gen. i. 6. 9. 2 Pet. iii. 5, 6.)
At the Deluge Noah and his family were saved by water, in
which the world was drowned ; and a new generation arose in
Noah and his family, to people the world after its Baptism by
Water.
At the new Creation of mankind in Christ, Who is the
Second Adam, the Holy Ghost came down from heaven to sanctify
Water in the Baptism of Christ, Who had been conceived by the
Holy Ghost. Thus the Holy Ghost, the ‘‘ Author of the first
genesis or birth, was also the Giver of Palingenesia or New
Birth” (see Tertullian, de Baptismo, c. 3; Bp. Andretwes, iii.
250); and He has sealed that New Birth to us by the Resurrec-
tion of Christ our Head from the Grave, which is represented to
us in Baptism, ‘‘ wherein Justification and a title to eternal life
1 PETER Il. 22. IV. 1---4.
ἀλλὰ συνειδήσεως ἀγαθῆς ἐπερώτημα εἰς Θεὸν, δι’ ἀναστάσεως ᾿Ιησοῦ Χριστοῦ,
22: ὅς ἐστιν ἐν δεξιᾷ τοῦ Θεοῦ, πορευθεὶς εἰς οὐρανὸν, ὑποταγέντων αὐτῷ ἀγ-
γέλων καὶ ἐξουσιῶν καὶ δυνάμεων.
IV. 1 a aA 4 θό e ea e aA “ Ne aA XN aN ¥
. 1 "Χριστοῦ οὖν παθόντος ὑπὲρ ἡμῶν σαρκὶ, καὶ ὑμεῖς τὴν αὐτὴν ἔννοιαν
ε ac 6 ν ε θ AY N », ε a 2 δ» a id >
ὁπλίσασθε, ὅτι ὁ παθὼν ἐν σαρκὶ πέπανται ἁμαρτίας, 3" εἰς τὸ μηκέτι ἀν-
θρώπων ἐπιθυμίαις, ἀλλὰ θελήματι Θεοῦ, τὸν ἐπίλοιπον ἐν σαρκὶ βιῶσαι χρόνον.
pes μ ip ρ χρό
A BY ε nw lal ~
3°’Apxerds yap ἡμῖν ὁ παρεληλυθὼς χρόνος, τὸ βούλημα τῶν ἐθνῶν κατ-
ειργάσθαι, πεπορευμένους ἐν ἀσελγείαις, ἐπιθυμίαις, οἰνοφλυγίαις, κώμοις,
, XN 3 6. ’, ἰδ ry a 4 d 5 4« a a ’
πότοις, καὶ ἀθεμίτοις εἰδωλολατρείαις" ἐν ᾧ ξενίζονται μὴ συντρεχόντων
are exhibited to us, as the. Death and Burial of Christ are sym-
bolically undergone by us” (Dr. Barrow, v. p. 70); wherein we
are born anew and grafted into the Body of Christ, and our life
is hid with Him in God. (Col. iii. 3.)
Thus “ Baptism represents to us our profession, which is to
follow the example of our Saviour Christ, and to he made like
unto Him, that as He died and rose again for us, so we who are
baptized and buried with Christ in His death, should be dead to
sin and live unto righteousness,” “ continually mortifying all our
evil and corrupt affections, and daily proceeding in all virtue and
godliness of living,’’ in order that we who are “ baptized into His
death may pass through the grave and gate of death to our joyful
Resurrection, through His merits who died, and was buried and
rose again for us, Jesus Christ our Lord.”
— οὐ σαρκὸς ἀπόθεσις ῥύπου] not the putting away the filth
of the flesh. St. Peter contrasts the Christion Baptism (βάπτισμα)
with the Jewish washings (βαπτισμοῦ, ‘ What is the use of that
baptism which only cleans the flesh? Be ye baptized in your
souls,” says Justin Martyr to the Jew Tryphon, capp. 14 and
18.
— ἐπερώτημα] aninterrogatory. The baptiem which saveth
ue is not, as legal purifications were, a cleansing of the flesh from
outward impurity, but it is ἐπερώτημα, an inlerrogative trial
of a good conscience towards God. Hooker, V. lxiii.
St. Peter lays stress here on the ἐπερώτημα, or questioning,
rather than on the answering, because to save is the act of God,
and it is God Who originates the work of the Baptismal covenant
by His interrogation, ‘‘ Dost thou believe?” “Wilt thou
οἱ ? ”
ἘΠΕ St. Peter also marks man’s part as necessary, by saying
that it is the interrogation of a good conscience, eis Θεὸν, towards
God, Who reads the heart; this it is which saveth, i.e. which is
the instrument in God’s hand for saving man.
The interrogatory examinstions and trials of the Faith and
Obedience of Catechumens before the Administration of the Sacra-
ment of Baptism are described in the primitive records of the
Church. See the address of St. Philip to the Eunuch, Acts viii.
37. Justin Martyr, writing in the second century, says (Apol. i.
c. 61), ‘As many persons as believe that the things which we
reach are true, and who promise to live accordingly ... . are
rought to a place where is water, and are made regenerate by
the same way of Regeneration as we ourselves are regenerate, and
are baptized in water in the name of the Father of all, and of
Jesus Christ our Saviour, and of the Holy Ghost.” Tertullian,
in the same century, describes the baptismal interrogatories and
vow of Rennnciation, Faith, and Obedience; De Spectac. c. 4, De
Coroné Milit. c. 3,.and De Resurrectione Carnis, c. 48, where he
says, “Anima non lavatione sed responsione sancitur.” Cp.
Cyprian, Epist. 70. 76. 85. 5. Hippolytus, Theophan. c. 10.
Origen, Exhortatio ad Martyr. c. 12, and Vales. in Euseb. vii. 8,
and Euseb. vii. 9, where Dionysius, Bp. of Alexandria, in the
third century, speaks of a person who was present at the baptism
of some who were lately baptized and heard the questions and
answers, τῶν ἐπερωτήσεων καὶ ἀποκρίσεων. It is of these
baptismal ἐπερωτήσεις that St. Peter is here speaking.
The reading of the Vulgate is “ interrogatio bone conscientize
in Deum,” and the Greek Expositors interpret the word ἐπερώτημα
by ἐξέτασις or ἐκζήτησις (Theophyl. p. 373), aod by ἀῤῥαβὼν,
ἐνέχυρον, and ἀπόδεξις, a pledge or stipulation (Cicum.). .
Estius and Grotius here, and Bingham, Antiquities, xi. chap. vii.,
and Dr. Wateriand on Justification, p. 440, who says, “" St. Peter
assures us that Baptism saves: that is, it gives a just tille to
salvation, which is the same as to say that it conveys justification.
But then it must be understood, not of the outward washing, but
of the inward lively faith stipulated in it and by it; Baptism
concurs with Faith, and Faith with Baptism, and the Holy Spirit
with both; and so the merits of Christ are savingly applied.
Faith alone will not ordinarily serve in this case, but it must be a
contracting faith on man’s part ; contracting in form correspond-
ing to the federal promises and engagements on God’s part ;
therefore Tertullian rightly styles Baptism obsignatio i,
testatio fidei, sponsio salutis, fidei pactio, and the like.” See note
above, on Heb. x. 21.
De Wette also and Huther understand the word ἐπερώτημα
in this sense, and so Professor Blunt (Early Church, pp. 36,37),
who observes that “it is certain that there was a public form of
Baptism of the most primitive, even of an Apostolical date,” for
which he cites this passage, and Heb. vi. 1, 2; cp. Rom. x. 10;
and thence we may recognize the scriptural and primitive character
of the Interrogatories and Vows of Renunciation, Faith, and
Obedience in the Office for the Administration of Baptism in the
Book of Common Prayer of the United Church of England and
Ireland. Cp. Palmer’s Origines Liturgice, chap. v. sect. ii. —iv.
For a reply to the Anabaptist objection that in i
ought not to be addressed to Infants who cannot answer them
with their own mouths, see Hooker, V. ἰχὶν.
22. ὑποταγέντων αὐτῷ ἀγγέλων] Angels being subjected to
Him. A protest against the heresies of the Apostolic age which
subordinated Christ to Angels. See on Col. ii. 8, and Tertullian
(Preescr. Heer. 33), speaking of Simon Magus, ‘‘ Simonians
magiee disciplina Angelis serviens, utique et ipsa inter idololatrias
deputabatur, et ἃ Petro Apostolo in ipso Simone damnabatur.””
On St. Peter's encounter with Simon Magus, see above, Iniro-
duction, p. 37, and to the Second Epistle; and Acts viii. 9, 10.
Cu. IV. 1. ὑπὲρ ἡμῶν] for us: not in B,C, but in A, G, K,
and most cursive MSS., and in the Syriac and Coptic Versions,
and many Greek Fathers.
— ὁπλίσασθε)] arm ye yourselves—as soldiers, against the
lusts, which war against the soul; ii. 11.
1, 2. ὅτι ὁ παθὼν ἐν σαρκί] because he that suffered, as Christ
suffered, in the flesh, hath rested (πέπαυται) from sin, as Christ
rested in the grave on the sabbath of His burial; he who has thus
suffered, rises again from the grave of sin by a spiritual Resurrec-
tion; not to live any longer in subserviency to the lusts of man,
but to the will of God. See below, on Rev. xx. 6.
He that has been crucified with Christ in his flesh (Rom. vi.
6; viii. 2. Gal. vi. 14), that is, he that is crucified and dead to
carnal lusts (Gal. ii. 19, 20), has been buried with Christ unto
death, and has “ put off the body of sin in the flesh,” in baptism,
and has found in this baptismal burial a spiritual rest or sabbath
from sin; and as Christ was raised from the dead on the first
cay of the week, so he rises again to God, in order to serve in
newness of life. He is dead unto sin, and “his life is hid with
Christ in God.” Col. iii. 3. See above on i. 21, and Gerhard
and Caivin here.
8. χρόνος) Elz. adds τοῦ Blov,—not in A, B, C.
— βούλημα] desire. So A, B, C. Εἰς. has θέλημα, will.
On the difference between θέλω and βούλομαι see 1 Thess. ii. 18.
Philem. 13, 14. There is a force in the contrast here. Formerly
they were subservient to the desire (βούλημα) of the Heathen,
but now they are obedient to the will (θέλημα) of God. See ii.
15; iii. 17; iv. 2. 19.
— κατειργάσθαι) to have wrought. So A, B, C,a reading
much preferable to that of Eilz., κατεργάσασθαι.
— oivopavylais] “temulentiis;’’ swillings of wine: from
οἶνος and φλύω, φλύζω, to swell, as it were, with boiling heat
(φλέγω, φλόξ). See Wetstein, p. 693.
4. ξενίζονται) they are surprised, as by some strange appa-
rition. Cp. Acts xvii. 20, ξενίζοντα εἰσφέρεις : below, ν. 12. The
word is used in this sense by Polybius, Plutarch, Philo, and
Josephus; see the passages in Welstein, pp. 566 and 694. Com-
pare the use of ξενισμὸς, surprise, in Ignatius ad Ephes. c. 19,
and Dr. Jacobson’s note. The servant of God seems like a
strange prodigy to the world. Even the Heathen writers of the
post-apostolic age could thus speak, ‘ Rari quippe boni, numero
vix sunt totidem quot Thebarum porte: . . . Nunc si depositum
non inficietur amicus, ... Prodigiosa fides, et Tuscis digna
1 PETER IV. 5—11.
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1 Cor. 15. 51, 52.
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Matt. 26. 41.
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Rom. 13.
πνεύματι. Phil. 4. ὃ
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καθὼς ἔλαβε χάρισμα, εἰς ἑαυτοὺς αὐτὸ διακονοῦντες, ὡς καλοὶ οἰκονόμοι ποι-
λόγια Θεοῦ' εἴ τις διακονεῖ, ὡς ἐξ Mees ie
Luke 12. 42. Rom. 12. 6.
κίλης χάριτος Θεοῦ. 11. Εἴ τις λαλεῖ, ὡς
libellis, . . . Egregiam sanctumque viram ai cerno, bimembri
Hoe monstrum pvero, vel mirandis sub aratro Piscibus inventis,
et fetee comparo mule.” Juvenal, xiii. 24. 60—66.
— μὴ συντρεχόντων ὑμῶν els τὴν αὐτὴν τῆς ἀσωτίας ἀνάχυσιν
because you do not run together, like foul streams flowing together
tnto one and the same sink, or sewer (sentina), of licentiousness.
A strong and expressive metaphor ; jally in countries
where after violent rains the gutters are suddenly swollen and pour
their contents together with violence into a common sewer. Such
is the Apostolic picture of vicious companies rushing together in
a filthy confluence for reckless indulgence and effusion in sin. Cp.
Juvenal, iii. 63, ‘‘ Jam pridem Syrus in Tiberim defiuxit Orontes,”’
&c., and G. Dyer's description of the Ruins of Rome, vv. 62—66.
δ. κρῖναι (ζῶντας καὶ νεκρούς] to judge the quick (i.e. those
who will be alive at His second coming) and the dead; and thus
to judge all. See above, on | Thess. iv. 17. 1 Cor. xv. 51.
6. νεκροῖς] dead in sins. See Eph. ii. 1. Col. ii. 13. Rev.
iii. L. “Anima mortuis,” Aug. Epist. 164. Clemens Alerand.
and Cassiodorus here. No valid objection to this interpre-
tation of νεκροῖς is to be found in the allegation, that in the
preceding verse νεκροὺς means men physically dead. Precisely
the same transition from one meaning of νεκρὸς to another, is
foand in our Lord’s saying, ‘‘ Let the dead bury their dead,”
Matt. viii. 22,-and cp. John v. 25—20, where see the notes.
The argument of the Apostle is clear; They who revile you
with blasphemous words for not running together with them in
their godless and riotous excesses, will be required to render an
account (of this their reviling and blasphemy) to Him who is
ready to judge.the guick and the dead. For (γὰρ) the Gospel
was preached even to men dead in sin (as ye yourselves some-
times were, rv. 2, 3), for this purpose, in order that they might
be judged or condemned (vilified by the world, as you are) ac-
cording to men, in the flesh; but should live to God in the
irit.
= Therefore, since your godly life in the spirit is the end and
design of the preaching of the Gospel of God, and since the
mockery you encounter, and the condemnation you endure from
ungodly men in the flesh, were consequences contemplated by
Him, even in the publication of the Gospel—which is man’s
moral probation, an odour of life to some, and an odour of death
to others (2 Cor. ii. 16)—it is certain that they who revile and
condemn you for accepting the Gospel of God will have to render
an account to Him who is the judge of quick and dead.
— ta] in order that they may be judged, condemned indeed
according to men (that is, according to human judgments and in
human respects), in the flesh (see on this use of κατὰ, 1 Cor. iii. 3;
xv. 32. 2 Cor. vii. 9. Winer, p. 358), but should live according
to God, that is, in God’s eye, with a view to God and by His
power and love, in life eternal, in the spirit.
On this use of ἵνα, ἐπ order that, see John ix. 39; xii. 38.
1 Cor. xi. 19. Winer, p. 406.
Christ was condemned and crucified in the flesh by men,
— Pilate, the Chief Priests, and People ;—but He was quickened
in His spirit even by death (see iii. 18, 19), and He liveth for
ever to God (Rom. vi. 10). So, subsequently, St. Peter himself
was judged and killed by Nero, according to men in the flesh;
but by death he gained new life in the spirit; his death was
gai to him, for it was his passage to life eternal.
This may be predicated of all those who suffer for Christ in
the flesh ; they live by dying; they are judged and condemned by
the world, but they receive power to ‘‘sit on thrones,” and to
4“. judge the world :”” see below, on Rev. xx. 4—6.
Tn a certain sense also, this act of judging the righteous by
worldly trials may be called an act of the judicial power of God,
who uses even evil men to try and judge the good in this world,
for their probation, and for His glory. See below, v. 17.
This is the condition of all, who were once dead in spirit,
and alive in carnal respects, but who have been raised from the
1 Cor. 4.1, 2. ἃ 12.4. Eph. 4. 1]. 1 Rom. 12.6—8.
death of sin by Him who is the Life. Their lot is to be condemned
by worldly judgments, to suffer in carnal ; but their
privilege and reward it is, to live in soy bal the life of God here,
and to dwell with Him in life eternal hereafter. S. Augustine
(Epist. 164. 21) thus expounds these words; ‘For this cause.
the Gospel was preached to the unbelieving, in order that when
they had believed they might be judged in divers tribulations, and.
even in the death of the flesh, but might live according to God in
the spirit, in which spirit they were dead, as long as they continued
in sin.”
8. ἐκτενῇ] intense ; stretching itself forward to the end with-
out interruption: an epithet applied to Prayer, made continuously,
Acts xii. 5; and also to Love, above, i. 22.
There is always to be a habit of prayer in the soul, and a
habit of love in the heart—it is to reach continuously from the
beginning of life to the end; although there may not always
be an opportunity of exercising it in the outward acts specified in
the foregoing precepts.
— ἀγάπη καλύπτει] Love eovereth a multitude of sins. A
general expression, describing the virtue of Love, which renders
the merits of Christ applicable to the covering of the sins of others
and also our own. See note on James v. 20, and Matt. xxv. 35
—46, where Love to men in Christ is represented as the future
test at the day of Judgment.
St. Peter's words are quoted by Clemens Rom.i.49. Ter-
tullian, Scorp. c. 6, and Augustine (in Joann. Epist., Tract. i.),
who says that Love alone covers sins, because Love is the fulfill-
ing of the Law, and is the opposite of all sins; and he often
applies this argument in extenuation of the error of 8. Cyprian,
in the matter of heretical baptism. See Aug. de Baptismo, ii.
c. 1; iv.c. 6; vi. 2: c. Gaudent. ii. 8.
St. Peter had spoken of Love, stretching itself out without
interruption ; and the passage of St. James (v. 20), considered
together with the context here, where St. Peter is presenting
Christ as their example, may suggest a belief, that he is comparing
the act of Love to that of the Cherubim stretching out their
wings on the Mercy Seat, and forming a part of the Mercy Seat
(Exod. xxv. 18—20), the emblem of Christ’s propitiatory covering
of sina (see on Rom. iii. 21—25).
It is observable that the LXX use the words ἐκτείνειν
τὰς πτέρυγας to describe the act of the Cherubim stretching out
their wings, which touched one another, and reached continuously
from one wall of the Holy of Holies to the other. Exod. xxv.
20; xxxvii. 9. Cp. 2 Chron. iii. 7—13; v. 7, 8.
The office of Love may also be compared to the act of the
Patriarch’s two dutiful sons, stretching out the garment on their
shoulders, with their eyes averted from him, and covering the
nakedness of their father. Gen. ix. 23.
Εἰς. has ἡ ἀγάπη καλύψει, charity will cover; but the read-
ing in the text is that which has the preponderance of authority,
and is adopted by Lack., Tisch., Alford. Cp. Prov. x. 12, LXX.
10. χάρισμα] α gift, of the Holy Ghost; see 1 Cor. i. 7. St.
Peter appears to be studiously imitating and enforcing here
Paul's admonition, Rom. xii. 6—8. .
11. εἴ τις λαλεῖ, ὡς λόγια Θεοῦ] if any one speaks, in teaching,
let him speak as do the oracles of God. The words λόγια Θεοῦ
are used without any definite article, to designate the Holy
Scriptures of God, as being sufficiently definite in themselves,
and having the distinctness of 8 proper name. See Winer, § 19.
Rom. iii. 2. Cp. 2 Tim. iii. 15, 16. Gal. i. 8.
Hence the Holy Scriptures are called simply τὰ λόγια by
3. Polycarp, ad Phil. c. 7.
This precept of St. Peter deserves the consideration of those
who claim to be his successors,-and profess great reverence for
his authority, and yet derogate from the dignity of the oracles of
God, and set up oracles of their own, in place of the Scriptures,
and against them. See on 2 Tim. iv. 3. Rev. xi. 3—10.
delivery of this precept was very appropriate at a time
64
1 PETER IV. 12—19. V. 1, 2.
ἰσχύος ἧς χορηγεῖ ὁ Θεός: ἵνα ἐν πᾶσι δοξάζηται ὁ Θεὸς διὰ ᾿Ιησοῦ Χριστοῦ,
ᾧ ἐστιν ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων ἀμήν.
m Isa. 48, 10.
1 Cor. 3. 13.
ch. 1. 7.
u 2 Cor. 4. 10.
Phil. 3. 10.
Col. 1. 24.
2 Tim. 2. 10.
o Matt. 5. 10, 11.
λιώμενοι.
ch. 2. 20. ἃ 3. 14.
peh.2.2. κατὰ δὲ ὑμᾶς δοξάζεται.
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, , ν N32 A. ἃ U4 lal 4 > a A >
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Mo Ki ὀνειδίζεσθε ἐν ὀνόματι Χριστοῦ, μακάριοι ὅτι τὸ τῆς δόξης
καὶ τὸ τοῦ Θεοῦ Πνεῦμα ἐφ᾽ ὑμᾶς ἀναπαύεται: κατὰ μὲν αὐτοὺς βλασφημεῖται,
15 Ρ Μὴ , ε aA », ε AY A ,
ἢ γάρ τις ὑμῶν πασχέτω ὡς φονεὺς, ἣ κλέπτης,
ἢ κακοποιὸς, ἢ ὡς ἀλλοτριοεπίσκοπος" 15 εἰ δὲ ὡς Χριστιανὸς, μὴ αἰσχυνέσθω,
Isa. 10. 12.
& 10. 12. 181:
r Prov. 11. 31.
8 Ps. 31. 6.
Luke 23. 46.
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a Luke 24. 48.
Rom. 8. 17, 18.
b Acts 20. 28.
1 Tim. 8. 8.
Tit. 1.7.
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when almost the whole Canon οὗ the New Testament was com-
plete. See 2 Pet. iii. 16.
12, 18. ἀγαπητοί] beloved, be not surprised, as by some
strange thing (see v. 4), by the fire of persecution kindled for
your trial.
Here is a caution against another dangerous error of the
Gnostic Teachers, who said, that provided men had snowledge,
they need not be mawfyrs; and allowed men to comply with the
requirements of their persecutors, and to eat meats offered to
idols, rather than to suffer martyrdom. Cp. Rev. ii. 20, and the
Introduction to the Second Epistle of St. Peter.
On the contrary, St. Peter, in his Epistles, declares the
blessedness of suffering for Christ. This is one of their charac-
teristics, probably derived from the writer’s peraonal view of
Christ’s Glory, when Moses and Elias spake with Him of His
Passion (Luke ix. 31) in the Transfiguration (Matt. xvii. 2).
Cp. Tertullian, Scorp. 12, who quotes this passage, vv. 12—16.
The glory and happiness of suffering for God in the fire of
persecution might also well occur to his mind at Pabylon, where
he is writing, and where he would be cheered by a remem-
brance of the three faithful children walking unhurt in the fiery
Surnace, with the Son of God. (Dan. iii. 1—25.)
This mention of the near approach of a fiery trial, intimates
that this Epistle was written a short time before the Neronian
ution, A.D. 64. See above, Introduction to this Epistle,
p. 40, and the Introduction to St. Paul’s Epistles to Timothy,
pp. 417. 423, and below, v. 17.
15. μὴ γάρ] Cp. James i. 7.
τριοεπίσκοπος) one who sets himself up as an overseer
and censor of what belongs to others; a judge of other men’s
servants. Cp. Rom. xiv. 4. James iv. 12. “" Alieni speculator,”’
Tertullian, Scorp. 12.
This word is applicable to those who assume spiritual fanc-
tions which do not belong to them, and intrude into other men’s
dioceses; and it may be applied to those who call themselves
successors of St. Peter, and yet, in contravention of his precept,
claim to be ‘‘ Episcopi Episcoporum.”
16. Χριστιανός} a Christian ; the name given first to believers
at Antioch (Acts xi. 26), of which city St. Peter was Bishop.
See note there, and Eused. iii. 36.
— ὀνόματι] name. 80 A, B, and many Cursives, Versions,
and Fathers. Elz. has μέρει. Cp. Polycarp, Ep. 8, who says,
“If we suffer for His name, let us glorify Him.”
17, ὅτι ὁ xatpés] for it is now the season of the beginning of
judgment at the house of God. Here is another proof that this
Epistle was written on the eve of Persecution, see vv. 12, 13.
The time is now arrived for it: we are ripe for Persecution. Let
no one, therefore, be perplexed or cast down, for it is now the
season of the beginning of judgment at the house of God. Ye
are tried by Him with ¢emporal judgments, in order that ye may
not be condemned with the world (1 Cor. xi. 32), but be purified
by the furnace of trial, as silver and gold in the fire, i. 7. Ob-
serve, he calls it a season, καιρὸς, not χρόνος, and thus suggests
the comfortable reflection, that the tyranny of the enemy will
goon be overpast. Ps. lvii. 1.
‘«When holy men are punished,” says Augustine, ‘this also
proceeds from the just judgment of God. It is part of His dis-
cipline, which no righteous man is permitted to escape in this
world. ‘He chasteneth whom He loveth, and scourgeth every
son whom He receiveth’ (Heb. xii. 6). Hence the Apostle
Peter, when exhorting the brethren to endure sufferings for the
Name of Christ, thus speaks (vv. 15—18); and by these words
He shows that the sufferings of the righteous proceed from the
judgment of God, which begins with the house of God; whence
we may infer, how awful will be the sufferings which are reserved
for the ungodly: and so St. Paul says, ‘we glory in you for your
patience and faith in the persecutions and tribulations which ye
endure, as a specimen of the just judgment of God’”’ (2 Thess. i.
4,5. S. Augustine, Epist. ad Rom. i. 10).
Judgment must begin at the house qf God, who out of His
tender care for their well-doing will sooner punish— temporally I
mean—His own children (when they take pride in their own
inventions, and soothe themselves in their own devices) than He
will His professed enemies, that stand at defiance with Him, and
openly fight against Him. These He suffereth many times to go
on in their impieties, that He may make use of this oppression
for the scourging those of His own household, and in the end get
Himself the more glory by their destruction. But then, however
judgment may degin at the house of God, most certain it is, that
it shall not end there; but reach the house of the wicked
oppressor also; and that, not with ‘emporal judgments, as He did
correct His own, but, without repentance, evil shall hunt them to
their everlasting destruction (Ps. cxl. 11). God delighteth to get
Himself honour, and to show the strength of His arm by scatter-
ing such proud Pharaohs in the imagination of their hearts (Exod.
xiv. 17. Luke i. 52. Rom. ix. 17), when they are arrived at the
highest pitch of their designs; then how suddenly do they con-
sume, perish, and come to a fearful end! (Ps. Ixxiii. 18.) Bp.
Sanderson, iii. p. 342. See also above, on Acts ix. 3.
19. παρατιθέσθωσαν] let them commit: our Lord’s own word
on the cross. Luke xxiii. 46.
Cu. V. 1. πρεσβυτέρους] the Presbyters : an indication of the
organization of the Christian Church under a settled ministry in
Asia Minor at this time. Cp. above, Acts xiv. 23, and on James
v. 14.
— ὁ συμπρεσβύτερος co-presbyter: the Apostle St.
John calls himself the presbyter (2 John 1. 3 John 1), and in
the third century S. Hippolytus calls his master, S. Irenseus
(who was Bishop of Lyons), the blessed Presbyter (Philos. pp.
202. 222). A Presbyter is not called a Bishop by ancient
Ecclesiastical writers, but a Bishop is often called a Presbyter.
2. ποιμάνατε] tend ye the flock that is among you: do not
leave your own flock, in order to tend other people's flocks, as
ἀλλοτριοεπίσκοποι (iv. 15), but tend the flock that is in you, ἐν
ὑμῖν; make that your care. Observe the Aorist, which, as Dean
Alford well observes, gathers together the whole work of teach-
ing, feeding, watching, leading, into one act, occupying the entire
life. On the sense of ποιμαίνειν see above, Introduction, p. 38, note.
— ἐπισκοποῦντες} overseeing the flock. The πρεσβύτεροι,
1 PETER V. 3—10.
KaoTas, GAN ἑκουσίως" μηδὲ αἰσχροκερδῶς, ἀλλὰ προθύμως" 3° μηδ᾽ ὡς κατα-
κυριεύοντες τῶν κλήρων, ἀλλὰ τύποι γινόμενοι τοῦ ποιμνίον' ** καὶ φανερω-
θέντος τοῦ ᾿Αρχιποίμενος κομιεῖσθε τὸν ἀμαράντινον τῆς δόξης στέφανον.
δ eft [9] id ᾿ ε , id ld δὲ 2 » AY
μοίως, νεώτεροι ὑποτάγητε πρεσβυτέροις, πάντες δὲ ἀλλήλοις τὴν ταπει-
νοφροσύνην ἐγκομβώσασθε' ὅτι ὁ Θεὸς ὑπερηφάνοις ἀντιτάσσεται,
δ TarewaOnre οὖν ὑπὸ τὴν κραταιὰν χεῖρα
ταπεινοῖς δὲ δίδωσι χάριν.
65
o1 Cor.3. 5.
2 Cor. 1. 24,
Phil. 8, 17.
2 Thess. 3. 9.
1 Tim. 4. 12.
Tit. 2 7.
d Isa. 40, 31.
Ezek. 34. 28.
John 10. 11.
1Cor. 9. 25.
2 Tim. 4. 8.
Heb. 13. 20.
James 1. 12.
A 9 a
τοῦ Θεοῦ, iva ὑμᾶς ὑψώσῃ ἐν καιρῷ: 1 "πᾶσαν τὴν μέριμναν ὑμῶν ἐπιῤῥίψ- ch,).+ B22.
> lod
apres ἐπ᾽ αὐτὸν, ὅτι αὐτῷ μέλει περὶ ὑμῶν.
e Prov. δ. 84.
Rom. 12. 16, 18.
Eph. 5. 21.
- Phil. 2. 3.
8.» Νήψατε, γρηγορήσατε' ὃ ἀντίδικος ὑμῶν, Διάβολος, ὡς λέων dpvdpevos Iames4. 6.
4 f£Job 22 29.
a a ’, ’ «
περιπατεῖ ζητῶν τίνα καταπίῃ: 5' ᾧ ἀντίστητε στερεοὶ τῇ πίστει, εἰδότες τὰ Prov. 29. 23.
9. Ν᾿ lel id A ~~
αὐτὰ τῶν παθημάτων TH ἐν κόσμῳ ὑμῶν ἀδελφότητι ἐπιτελεῖσθαι.
10 ké
i Eph. 4. 27. δὲ 6. 11,18. James 4. 7.
Matt. 23. 12,
Luke 1. 52.
& 14.11. & 18. 14.
Ὁ δὲ Θεὸς πάσης χάριτος, ὁ καλέσας ὑμᾶς εἰς THY αἰώνιον αὐτοῦ δόξαν 15:6: 4. 10.
3 a 3
ἐν Χριστῷ ᾿Ιησοῦ, ὀλίγον παθόντας, αὐτὸς καταρτίσει, στηρίξει, σθενώσει,
Luke 12. 22. Phil. 4.6. 1 Tim. 6. 8. Heb. 18. 5.
@ Ps. 37. 5.
& 55, 28.
Matt. 6. 25, 26.
hJobl.7. Luke 2!. 16, & 22. 81. 1 Thess. 5.6. ch. 1. 18. & 4. 7.
k2 Cor. 4. 17, Heb. 10. 87. & 13. 21, ch. 1. 6.
presbyters, are said ἐπισκοπεῖν, to oversee; they are presbyters
in age, and they are ἐπίσκοποι, overseers, as to office.
Hence, after the death of the Apostles, they who succeeded
them in the Apostolic office, not presuming to take the name of
Apostles, were called Episcopi; and thenceforth the name of
Episcopus,—which in the Apostolic age had been often applied,
as here, to designate those who had the oversight of a cians or
Jflock,—was reserved for those who had the oversight of Pastors
as well as of flocks; and who are now called Bishops. Cp. Acts
xx. 17. 28, and see above, Note prefixed to the Third Chapter of
St. Paul's first Epistle to Timothy, and notes on 2 Tim. ii. 1, 2.
8. μηδ᾽ ὡς κατακυριεύοντες τῶν κλήρων»
There is a slight paronomasia, or play upon the words, which
gives an edge to this precept.
He had just said, Ye Presbyters, tend the flock of God that
ig among you, overseeing it, not of constraint, but willingly
(1 Cor. ix. 16, 17), not for filthy lucre, but of a ready mind;
and he now warns them not to behave themselves as /ords over
the Churches committed to their charge, which are not the heri-
tages of man, but of the Lord. See on our Lord’s words to St.
Peter himself, Matt. xvi. 18, Mod τὴν ἐκκλησίαν. Consequently
the usurpation of dominion and lordship over them is an encroach-
ment on the prerogative and inheritance of the Lord Himself.
The word κλῆροι does not mean here Clergy apart from
the Laity, nor does it mean Laity apart from the Clergy; but it
signifies the Clergy and Laity, or People, united together. It de-
signates Christian Churches, which are the κλῆροι or heritages of
God, as the Israelites of old were, and are so entitled by Himself
= His Holy Word, Deut. iv. 20, and ix. 29, and see Grotius
ere.
St. Peter happily uses the plural κλῆροι; for, in Christian
times, it is not one nation, as it had been of old, which is the
chosen people and heritage of God, but all national Churches, all
congregations of Pastors and People are heritages of the Lord:
each “Church and each congregation,” which every Pastor serves,
is, in a mystical sense, as the English Ordinal declares, the
**Spouge and Body of Christ.’”” By the word κλῆροι, therefore,
we may understand here the faithful people of Christ, distributed
in regular order into various dioceses, parishes, churches, and
congregations, like the companies to which our Lord distributed
the loaves and fishes by the hands of His Apostles. Mark vi. 40:
cp. A Lapide here.
St. Peter appears to have written these words in a grateful
remembrance of those which had been spoken to him by the Lord
Himself; * Simon, son of Jonas, lovest thou Me?” ... ‘‘ Feed
My sheep" (John xxi. 16). And he and others were warned
against usurping lordship over the heritage of the Lord by
Christ’s language; “On this Rock (i. e., Myself) I will build of
Be the Church.” Let no man therefore treat it as his own. It
is the Church of Me; and of Me only (Matt. xvi. 18). I have
purchased it with My blood (Acts xx. 28). Let no man lord it
over what belongs to the Lonp.
Here is anuther caution from St. Peter’s mouth, which may
be commended to the consideration of those who call themselves
his successors. ‘The Apostle forbiddeth dominari in cleris.”
But they who claim to be his successors are not afraid to ‘teach
that their own judgments are infallible, and to make their defini-
tions an universal Rule of Faith, and to require subjection to their
laws and persons, as of necessity to salvation, and to be called
* Dominus Deus noster Papa’’’ (Gloss. in Extrav. Pape, Johann.
xxii. Tit. xiv. 4), &c., all which and much more is professed by
Vou. I1.—Parr IV.
the Popes, and in their behalf. No modest man can deny that
this amounts to as much as St. Peter’s dominari in cleris, even.
to the exercising of such lordship over the Lord’s heritage, the-
Christian Church, as will become none but the Lord Himself,
whose heritage it is. Bp. Sanderson, iii. p. 283.
4. “νον amaranthine ; literally, woven of the flower
called amaranth. (Bengel.)
5. ἐγκομβώσασθε] clasp ye on humility ; submitting yourselves
one to another (cp. Eph. v. 21, ἀλλήλους as here) in the fear of
God. Clasp it on as a garment (properly, a servile garment,
ἐγκόμβωμα, Pollux iv. 119) clasped with a περόνη, fibula, or with
a knot or belt; see Eustath. on Homer, Il. x. 133, and Suicer
in v. p. 995, and Welstein here. Bp. Pearson, Vind. Ignat. li.
cxiv. p. 579, ed. Churton; and Fritz, Opuscula, p. 259.
In illustration of this word we may refer to the reverential
action of St. Peter, described John xxi. 7. But, as Alford well
observes, The action which best illustrates this precept is that of
our Blessed Lord Himeelf girding Himself with a napkin, asa
servant, and pouring water into a basin and washing His Apostles’
feet, in which St. Peter had a special part. See on John xiii. 4, 5,
and our Lord’s precept there, v. 14.
8. Διάβολος] the deril. At the time which St. Peter is pre-
announcing, the Devil was, in the strictest sense of the term, a
Devil, a Διάβολος, a false accuser. For he devised all manner of
calumnies against the primitive Christians, and instigated even
their friends to bring them before the heathen tribunals, that they
might be put to death. He was then especially “‘ the false accuser
of the brethren.’”’ Cp. Rev. xii. 10. The Lion goeth about
seeking those who may be made the victims of his διαβολαὶ, and
be cast ‘ad Leones.’ See next note.
— ὡς λέων ὠρυόμενος] as a lion roaring. This was the first
form in which the Devil showed his enmity against the Church of
Christ; and he was now about to wreak his fury on the two
Apostles, St. Peter and St. Paul.
He was now “‘rugiens ut leo,” roaring as a lion; but he
was afterwards about to change that shape, and appear in a more
specious semblance, ‘‘insidians ut draco,” Jurking in ambush as
adragon. See below on Rev. vi. 3, 4.
Well might he now be compared toe Lion. Many of the
first martyrs, e.g. St. Peter’s successor at Antioch, 8. Ignatius
(cp. 2 Tim. iv. 17), were cast to the Lions; and the popular cry
at Rome was now soon to be, “Christianos ad Leonem!"’ (Ter-
tullian, Apol. 40.) The devil went about as a Lion roaring, in the
days of the first persecutions of the Church, and he wil! go about
again roaring as a Lion in the last age—at the eve of the end.
See Rev. xii. 12; xx. 7—9.
— περιπατεῖ) he walketh about, Job i. 7. Therefore, the
Devil is not yet confined to Heil. See above on Matt. viii. 29.
9. εἰδότες: knowing that the same kinds of sufferings are
being filled up by the brotherhood that is in every part of the
world, ‘No temptation hath taken you but such as is common
to man,” 1 Cor. x. 13. Do not be cast down, as if the suffer-
ings, which ye are called upon to endure, were new, perpetual, or
jal. They are only 8 continuation of the sufferings of Christ
(see Col, i. 24), and they will soon be consummated, and they are
shared by all your brethren in the Churches of God throughout
the world: therefore resist the Devil, who is the author of these
persecutions ; standing fast and solidly grounded in faith, by which
ye will be more than conguerors. Eph. vi. 16. 1 John v. 4.
10. xaraprices—Oeperidoes] will perfect -- will oo in
66 1 PETER V. 11—14.
θεμελιώσει 11 αὐτῷ ἡ δόξα, καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων"
ἀμήν.
1 Heb. 13. 22.
121 Διὰ Σιλουανοῦ ὑμῖν, τοῦ πιστοῦ ἀδελφοῦ, ws λογίζομαι, δι’ ὀλίγων
ἔγραψα παρακαλῶν καὶ ἐπιμαρτυρῶν ταύτην εἶναι ἀληθῆ χάριν τοῦ Θεοῦ εἰς ἣν
ε »
ΕεστΉκΚατε.
m Acts 12. 12, 25. Τῇ
n Rom. 16. 16.
1 Cor. 16, 20,
2 Cor. 13. 12.
18 πρφσπάζεται ὑμᾶς ἡ ἐν Βαβυλῶνι συνεκλεκτὴ, Kat Μάρκος ὁ vids pov.
2 cor 18% 4 οὐ Δσπάσασθε ἀλλήλους ἐν φιλήματι ἀγάπης.
the fulvre tense. So A, B, and Griesb., Lach., Tisch., Alf.
Elz. has the aorist optative here, καταρτίσαι.
This assurance of divine support comes very appropriately
from St. Peter, in compliance with Christ's precept to him,
“When thou art converted, sfrengthen thy brethren.” Luke
xxii. 32. Bengel.
12. διὰ Σιλουανοῦ] By Silvanus, the faithful brother, as I
reckon, or count him to be (Rom. viii. 18), 7 write to you in
Jew words.
This is said to assure them, and the Churches at large, of the
genuineness of the Epistle. It would be brought to them by
Silvanus, the faithful brother, who would certify them from
whom it came. This practice of the Apostles to send their Epistles
to the Churches by the hands of tried and faithful friends, has
been of signal use in establishing the Canonical authority of the
New Testament. Cp. Eph. vi. 21.
There was something significant in this choice of Si/vanus
for the purpose here described, especially in connexion with the
mention of St. Mark. Silvanus, or Silas, had been chosen by
St. Paul at Antioch, about thirteen years before, in the place of
St. Mark, who had left him in Pamphylia, and was a near kins-
man of St. Barnabas (Col. iv. 10), who was led into an alterca-
tion with δέ. Pau/, on account of his refusal to take Mark; and
who also had before been led away by the influence of S¢. Peter
at Antioch, in opposition to St. Paul, contending for the Evan-
gelical liberty of the Gentile Christians. See on Acts xv. 37—
40. Gal. ii. 12, 13.
Silas, being chosen by St. Paul in place of Mark, accom-
panied that Apostle in his missionary tour in Syria and Cilicia, and
in divers other parts of Asia Minor, especially Phrygia, Lycaonia,
and Galaiia, to Troas, and into Greece. He would therefore
be known, in connexion with the Apostle St. Paul, to those Asiatic
Churches which are addressed by St. Peter in the present Epistle,
iL
Silas had also been associated with St. Paul in writing the
two Epistles to the Thessalonians, which had been published
about (en years before the date of the present Epistle, and had,
probably. by this time been circulated in Asia.
After the date of these two Epistles to the Thessalonians,
the name of Silas, or Silvanus, vanishes for a time from the pages
-of the New Testament.
It does not occur after that time in the Acts of the Apostles,
or in any of St. Paul’s other Epistles.
But it re-appeare in this present passage (1 Pet. v. 12), at
the close of the ministry of St. Peter (see 2 Pet. iii. 1), which
coincided in time with the close of the ministry of St. Paul.
It here re-appears in company with the name of St. Mark.
‘Cp. note above, Phil. i. 1. And the name of Silas is here cha-
racterized by St. Peter with the honourable appellation “ the
faithful brother, as T reckon.”
Here then we have a happy intimation of the harmony which
subsisted among the Apostles and first preachers of Christ.
They were not exempt from human infirmities. The Apostle
St. Peter faltered for a time through fear at Antioch, and had
then been boldly resisted by St. Paul (see on Gal. ii. 11—14).
The Evangelist St. Mark, the son of St. Peter in the faith (v.
13), and the kinsman of St. Barnabas (Col. iv. 10), had also
faltered once for a season through fear, and had once forsaken
St. Paul. (Acts xiii. 13; xv. 38.) St. Paul and St. Barnabas had
formerly striven so sharply at Antioch on St. Mark’s account,
that they departed asunder for a time (Acts xv. 39), and St. Paul
had chosen Silas, or Silvanus, as his companion in the room of
St. Mark.
All these infirmities are recorded in the Holy Scriptures.
The New Testament does not disguise the frailties of the first
preachers of Christianity. Here is an evidence of its trath.
But this is not all. We are left to gather from incidental
notices scattered in different parts of the New Testament, that by
the grace of God all these frailties and infirmities were corrected
and amended ; and that they were graciously overruled by God's
Providence to the victory of Christian virtue, and to the good of
the Church, and to His glory.
As has been already shown in another place, the strife of
St. Paul and St. Barnabas had now been healed, and Mark had
been restored to the favour of St. Paul, and he afterwards was
chosen to be the writer of a Gospel, under the inspiration of the
Holy Ghost, and with the aid of his spiritual father St. Peter,
and he became the founder of the Church of Alexandria. See
above, Acts xv. 39. Col. iv. 10, and J/ntroduction to St. Mark’s
Gospel.
Pot. Peter now employs Silas to be the bearer of his Epistle
to the Jewish Christians of Asia. He calls him the faithful
brother, and he associates him with St. Mark, whom he calls
“his son ;” his son in the faith.
A bappy combination. Silas had been chosen by St. Paul
in lieu of St. Mark, and had preached with him in Asia, and had
been associated with him in writing his first Epistle. And St.
Paul, in writing to the Galatians, who are addressed in this
Epistle of St. Peter (see 1 Pet. i. 1), had recorded his own con-
tention with St. Peter, on account of his conduct toward the
Gentile Christians, and had related that his own friend St. Bar-
nabas had been formerly drawn away from him by St. Peter.
(Gal. ii. 13.)
But now all differences are atan end. St. Peter, the Apostle
of the Circumcision, chooses Silas, St. Paul’s friend and fellow-
labourer in preaching and writing, to carry this Epistle to the
Jewish Christians of Asia, where Silas had formerly preached in
company with St. Paul. And by this choice, and by his reference
to the Epistles of his ‘‘ beloved brother Paul,”’ as a part of divinely
inspired Scripture (see 2 Pet. iii. 15), he proclaims to the Jewish
Christians his own perfect union in Christian faith and in Christian
love with the great Apostle of the Gentiles.
Here was a noble example of repentance, and of generous
self-sacrifice, and of love for Christ and the Church.
St. Peter avouches to his readers that St. Paul's fellow-
labourer among them, Silas, is “their faithful brother.” He
calls St. Mark his son, who had once faltered in the faith, but
who had afterwards preached to them in Asia (see on Col. iv. 10.
Philem. 24), and whom St. Paul, writing from Rome to the
Churches of Phrygia, mentions as being there among his own
tried and trusted friends, and calls him “ sister’s son to Barnabas.”’
St. Paul, as well as St. Peter, now also at the close of his
career, writes to Timothy about the same time as the date of this
Epistte of St. Peter, and bears witness that Mark “is profitable to
him for the ministry.”” (2 Tim. iv. 11.) And St. Peter here joins
Mark with Silas, who had once been preferred in his room.
So may all wounds be healed, and all differences cease in the
Church of Christ. So may all falterers be recovered, and Chris-
tian charity prevail, and God's glory be magnified in all persons
and in all things, through Jesus Christ !
— δύ ὀλίγων ἔγραψα] Iwrite in few words; with δὲ ὀλίγων,
cp. διὰ βραχέων, Heb. xiii. 22. The oe is short, relatively
to the importance of the subject; and the Apostle might perhaps
design to prepare them by these words to receive a second Epistle
from him, on the second or polemical portion of the subject which
now occupied his thoughts. See Infroduction to that Epistle,
below, pp. 69 -- 72, and 2 Pet. iii. 1. ᾿
— ἔγραψα] I write: ἔγραψα is the epistolary aorist; a
graceful mode of expression, by which the writer puts himself in
the place of the reader, and looks at the thing written, from the
reader's point of view. See Rom. xvi. 1. Eph. vi. 21. Col. iv. 7.
— ἑστήκατε) ye stand. So Elz., Tisch. A, B have στῆτε,
stand ye, and 80 Lach., Alf. :
18. ἀσπάζεται ὑμᾶς ἡ ἐν Βαβυλῶνι συνεκλεκτή] the co-elect
(feminine) which is in Babylon, saluteth you. At the beginning
of this Epistle St. Peter had written thus, “Τὸ the elect strangers
of the dispersion of Pontus, Galatia, Cappadocia, Asia, and
Bithynia.” As we have already seen ;
(1) They are there called elect ;
(2) They are there called strangers of the dispersion, i.e. of
the Jewish dispersion, scattered throughout Asia Minor.
(3) They are there enumerated in a particular geographical
order, i. 6. from East to West.
(4) They are greeted in the name of Christ, with the words,
“ Grace to you, and Peace be multiplied.” (1 Pet. i. 1, 2.)
1 PETER V. 14. 67
Εἰρήνη ὑμῖν πᾶσι τοῖς ἐν Χριστῷ ᾿Ιησοῦ.
ἀμήν.
Hence we may infer,
That the co-elect which is here mentioned at the close
of the Epistle, in Babylon, is of the same character as those
sateerag who had been designated as elect at the beginning of this
pistle. That is to say, this word (συνεκλεκτὴ) co-elect desig-
nates a Christian congregation gathered principally from Jews
of the dispersion, and thus associated, as co-elect in Christ, with
those whom St. Peter at the beginning of this Epistle had
addressed as the elect strangers of the dispersion of Pontus,
Galatia, Cappadocia, Asia, and Bithynia. The preposition σὺν
is a link which connects the elect at Babylon with the elect
in Asia.
Accordingly we find, that in the Vulgate, Syriac, and Arabic
Versions the word Church or Congregation is supplied here, to
agree with σονεκλεκτή ; and so our English Authorized Version,
“The Church that is at Babylon, elected together with you,
saluteth you.” The word συνεκλεκτὴ is also understood in this
sense by most Ancient Expositors.
The word seems to be left purposely elliptical, i. 6. without
a substantive adjoined. St. Peter would thus leave it to the
reader to supply either ἐκκλησία, Church, or διασπορὰ, Dispersion ;
each of those two words being admissible and suitable, and neither
to be excluded.
They to whom he writes are elect, and they are also the
Gispersion. The co-elect is a dispersion also ; yet though she is
dispersed and in Babylon, yet she is gathered together as a con-
gregation in the Christian Sion, or Church Universal, and is co-
end with other dispersed brethren who are gathered together in
Arist.
— ἐν Βαβυλῶνι) in Babylon.
What city is this Babylon?
(1) The reader's first impression is, that it is the Babylon of
Assyria, the Babylon on the Euphrates.
(2) It is true, that another great City in the West was
called figuratively among Jews by the name of Babylon; namely,
Rome. See.on Rev. xvii. 1—10.
(3) It is also true, that some ancient writers supposed
Babylon to mean Rome here. See Papias in Eused. ii. 15, and
Vales. there.
(4) It is also probable, that this Epistle was written a short
time only before St. Peter’s death (vp. 2 Pet. iii. 1), and that he
died at Rome (see Eused. ii. 25).
(5) But these considerations seem to be overbalanced by
others of greater weight.
Rome was called Babylon figuratively. But tropes are
scarcely admissible in dates, especially in Epistles like the present,
which is remarkable for its quiet tone. In details of tact, the
literal meaning seems to be the true one: and if the literal mean- |
ing will stand, it ought not to be abandoned for a metaphorical
one.
(6) The fact, that Rome was sometimes called Babylon
figuratively, and that St. Peter was martyred at Rome, may
probably have induced some in ancient and modern times to
suppose, that the Babylon here mentioned is Rome; and may
serve to account for that opinion.
7) The city of Rome is mentioned in other places of the
New Testament, and always by the name of Rome (Acts xviii. 2;
xix. 21; xxiii. 11; xxviii. 14. Rom. i. 7. 15. 2 Tim. i. 17), ex-
cept only in a poetical and prophetical book, the Book of Reve-
lation, where a figurative name is in its proper place; and there
though the word is used six times, yet it is never placed singly
as Babylon, but always with an epithet, Babylon the Great (Rev.
xiv. 8; xvi. 19; xvii. 5; xviii. 2. 10. 21).
(8) It has been alleged, indeed, that Babylon was now
deserted, and that it is not probable that the Apostle St. Peter
should have gone thither, and have sojourned there.
This opinion has been supported by high authorities, e.g. by
Bp. Pearson (de successione Rom. Episcop. i. 6. viii. vol. ii. pp.
348-53, ed. Churton), who supposed that the Babylon here
mentioned is a Babylon in Egypt. Cy. Professor Blunt, Early
Church, p. 59, and Hengstenberg on Rev. xiv. 8.
But it may be proved, that there were at this time large
numbers of Jews resident in the province of Babylon, and not a
few in Babylon itself. See Josephus, Ant. xv. 2.2; xv. 3. 1;
xvii. 2. 1—3; xviii. 9. 1; and xviii. 9.7—9. Philo, Legat. ad
Caium, § 36, p. 587. Theodoret (on Isa. xiii.) says that in his
age Babylon was inhabited by Jews. Scaliger (in Euseb. p. 205),
observes that from ‘‘ the days of Salathiel even to the seventieth
year after Christ, a Chief of the captivity was elected from the
stock of David, and resided at Babylon.” Cp. Basnage, Annal.
Pol. Eccles. a.p. 46, pp. 561—3, and Dr. Ligh{foot’s Sermon on
this text, Works, ii. pp. 1144—6, where he says, ‘‘ Babylon was
one of the greatest knots (i.e. centres) of the Jews in the world.
Need I tell you that there were multitudes of Jews in Babylon
that returned not with Ezra? That there were in that country
three Jewish Universities, and that there were ten tribes scattered
in Aasyria?”’? And it has been shown from Jewish usage, that the
word Babylon need not be limited to the precise site of the ancient
ruined city, but may be extended to its neighbourhood. See
Weistein, p. 698, and Vilringa in Rev. xviii. 2, Judai maximé
Babylonem occupabant.” Rennel, Geogr. of Herod. sect. xv.,
“So great a number of Jews was found in Babylonia, as is
astonishing; they are spoken of by Josephus as possessing
towns and districts in that country about forty years after Christ ;
they were in great numbers in Babylon itself.” Biscoe on the
Acts, i. p. 88. Wieseler, Chronol. p. 557. Mayerhaff, p. 128.
Dr. Davidson's Introduction, iii. pp. 362—366. Cp. Huther,
Einleitung, p. 23, and on this passage, p. 180, and Dean Afford,
. 387.
ἡ (9) There does not seem, therefore, to be any cause for
discarding the diferal meaning of the word Babylon here. On
the contrary, there are strong reasons, why, with many learned
and able expositors, we should adhere to it.
Jf St. Peter had been writing from Rome or from any place
to the west of Asia, he would not, in his enumeration of the
Asiatic districts at the beginning of his Epistle, have mentioned
Pontus first, the most eastern region of Asia. He would not
have begun his enumerstion with the most distant western
district, and have proceeded, as he does, in a westerly direction,
till he ends with Bi/hynia ; but he would have reversed the order ;
he would have Jegun with Bithynia at the west, and would have
ended with Pontus in the east.
This is what St. John does in the Apocalypse in writing
from Patmos on the west of Asia. He begins with Ephesus on
the west, and proceeds in an easterly direction, and ends with
Laodicea in the east. Rev. i. 11; ii. 1; iii. 14.
A similar order is observed by St. Paul, writing from Rome.
See Col. iv. 13. 16.
There is no exception to this principle in the enumeration in
the Acts of the Apostles, ii. 9—11. There the Parthians, and
Medes, and Elamites, and dwellers in Mesopotamia are placed
firal, for special reasons ; the writer is not addressing an epistle
to them, but he is speaking of the region from which they came
to Jerusalem, and he naturally begins with those at a distance
from it, and with those who were first expatriated from it. See
the note there.
The Geographical order adopted by St. Peter is precisely
that which would naturally occur to a person writing from Meso-
potamia, and sending forth an Epistle to be read in succession by
Christian communities in different regions of Asia. He begins
with Pontus, because (if we suppose him in Mesopotamia) that
region was nearest to him, and his Epistle would reach Pontus
first, and pass on from it to other regions in order,—Galatia,
Cappadocia, Asia, and Bithynia.
Therefore the date of the Epistle being Babylon, we are led
to conclude, that it was written in the literal or eastern Babylon
on the Euphrates; and not in the figurative or western Babylon,
on the Tiber, Rome.
(10) There were also some special reasons for a mission of
St. Peter to the east, especially to the Jewish Christians of those
parts. He was the Apostle of the Circumcision (Gal. ii. 7).
Assuredly it was fit that he, who had a special to feed
Christ's flock (John xxi. 16), should go and seek the lost sheep
of the house of Israel; that is, the remnant of the Two Tribes at
Babylon, and the Ten Tribes in Assyria.
Besides, the Jews of those parts who had come to Jerusalem
for the great annual festivals, and had heard him preach at Jeru-
salem on the day of Pentecost after the Ascension of Christ, and
many of whom had been baptized by him on that day, and many
doubtless had been led from those regions to Jerusalem on other
great festivals in succeeding years, were well acquainted with
the name and person of the Apostle of the Circumcision.
Among those devout Jews who are enumerated by St. Luke
in the Acts as present δὲ the day of Pentecost, the first mentioned
are Parthians, Medes, and Elamites, and the dwellers in Mesopo-
tamia, that is, those who dwelt in the neighbourhood of Babylon.
For as is well said by one of the best historians and geographers
of Poeta, Milton, describing the condition of the East in our
Lord’s age :—
“There Babylon, the wonder of all tongues,
All these the Parthian holde.””
(Paradise Regained, iii. 280.)
See on Acts ii. 9—11. They had come from their own land to
Jerusalem, and had been evangelized by St. Peter there. Surely
it was very reasonable that St. Peter should go from Jerusalem
K 2
68
to Babylon to confirm those in the faith, who had come from the
neighbourhood of Babylon to Jerusalem, and had been received
into the Christian Sion there, by the ministry of the word of God
preached by the Apostle St. Peter. See above oni. 1.
There were also special reasons why such an Epistle as the
present should be written from Babylon. Babylon is Babel. It
had been the source of confusion of tongues. Its very name
means confusion. But now, under the influence of divine grace,
the curse of Babel is removed. The Holy Spirit, who came down
at Pentecost at Sion, reverses the curse of Babel. At Babel
mankind was scattered abroad, with a jargon of tongues. At
Pentecost the Holy Ghost comes down in fiery tongues, and
preaches the one Gospel in all tongues. He enables the Apostle
St. Peter, who received the gift of tongues at Pentecost (1 Pet. i.
12), to preach the one Gospel to the dispersed of Israel in Baby-
lonia and the East. Thus Sion is built up in Babylon; the city
of Confusion becomes the city of Peace.
Besides, Babylon had been the enemy and persecutor of
Sion. It had carried Judah into captivity. But now it has
become subject to Christ. It is His captive. It submits to His
mild sway and easy yoke. He has His elect there. His Apostle
preaches there. This is in perfect unison with all God’s dis-
pensations.
The Syrian Antioch was the city of Antiochus, the per-
secutor of God’s people, the type of Antichrist. But in course
of time, Antioch became the place where the faithful were first
called Christians (see on Acts xi. 26). At Antioch Paul and
Barnabas had been ordained to the Apostleship, and had been
sent forth to evangelize the Gentile world (Acts xiii. 1,2). And
there St. Peter himself had presided ss Bishop of the Church:
see above, Introduction, p. 41.
Rahab or Egypt had also been the persecutor of God's
1 PETER V. 14.
people. But in His own time God made a highway in Egypt for
Christ (Isa. xix. 31), especially by the preaching there of St.
Peter's son in the faith, St. Mark, at Alexandria. Eused. ii. 16.
In like manner, Babylon is now visited by St. Peter, and has
heard the Gospel of Christ, and is the place whence this Epistle
goes forth to the Churches of Asia and the world. From the
city of Nebuchadnezzar and Darius, who wrote to the provinces
of the Assyrian Empire, ‘‘ Peace be multiplied to you,” now
proceeds the word of the Apostle, ‘‘ to the elect strangers of Asia ;
Grace and Peace be multiplied unto you” (See i. 2).
Thus the prophecy is fulfilled ; the Egyptian shall serve God
with the Assyrian, and Israel shall be the third with Egypt and
ia (Isa. xix. 24); and I will make mention of Rahab and
Babylon with them that know me (see Ps. Ixxxvii. 4).
Finally, the Apostle of the Circumcision, St. Peter, is
thus seen to have carried the Gospel to the eastern limits of the
Roman Empire. Thence he goes westward in order to seal his
preaching with his blood (see Tertullian c. Marcion.iv.5. Eused.
ii. 25; above, Introduction to this Epistle, p. 44). He goes from
the Eastern Babylon in Assyria, to the Western Babylon in Italy.
He goes from Babylon to Rome. He thus gives evidence of
God's love to His own people, and having followed Christ to the
end, and having finished his course with joy, like the Sun from
East to West, he is associated with the Apostle of the Gentiles,
his beloved brother St. Paul, in dying a martyr’s death in the
capital of the Heathen world. and having there gone down in a
glorious sunset he will rise to bliss in Christ.
— Μάρκος ὃ vids pov] Marcus, my son. See above on i. 1,
and on Acts xv. 39. Col. iv. 10. Introduction to the Gospel of
St. Mark, p. 111.
14. φιλήματι ἀγάπην] with a kiss of love. See on 1 Thess. v.
26. Rom. xvi. 16. 1 Cor. xvi. 20. 2 Cor. xiii. 12.
= = =o Ἐν --
INTRODUCTION
TO
THE SECOND EPISTLE GENERAL OF ST. PETER.
Tue First Epistle of St. Peter was written at a time when a persecution of the Church was immi-
nent, as appears from internal evidence; and for this and other reasons already stated, the date to
be assigned to that Epistle is probably the year a.p. 64'.
The Second Epistle is addressed to the same parties as the First, and seems to have been
written soon after it*; and was composed at a time when St. Peter was anticipating his death *.
St. Peter died a.v. 68 *.
The date of this Epistle may therefore be placed in a.p. 66, or .D. 67.
To this conclusion there have been made the following objections :—
(1) It is not probable—it is alleged by some persons—that St. Peter would write two Epistles
to the same parties at nearly the same time.
(2) Nor is it probable, it is said, that the same Author would write in so different a style as
that of the Second Epistle, compared with the First, especially if he were writing to the same parties,
at nearly the same time.
The First Epistle, which was generally acknowledged in primitive times to be a genuine work
of St. Peter, is composed in a quiet and subdued tone; but the Second is characterized by impas-
sioned vehemence, and poetic exuberance of language. This is more remarkable, because if this
Epistle is genuine, it was written by him when he was old, and looking forward to the near approach
of death *.
This Second Epistle is rarely quoted by primitive writers ; even in the third and fourth centuries
some doubts were expressed concerning its genuineness‘; and in later days many Critics deny it
to be a work of St. Peter’.
Let us consider these objections.
It cannot be doubted, that there is great diversity of feeling and style between this Epistle and
that which was generally received as St. Peter’s, namely, his First Epistle.
But there were good reasons for this difference.
St. Peter had a twofold work to do; first, to declare the truth, next, to refute error.
1 See above, Introduction to that Epistle, p. 40.
2 See below, on iii. 1.
3 See i. 14.
4 See Introductions to the First Epistle, and to the Epistles of
St. Paul to Timothy, pp. 423, 424.
5 See 2 Pet. i. 14.
6 It is reckoned among the ἀντιλεγόμενα, but γνώριμα τοῖς
πολλοῖς, by Eusebius, iii. 25; and in another place he says, τὴν
φερομένην αὐτοῦ (of Peter) δευτέραν οὐκ ἐνδιάθηκον μὲν εἶναι
παρειλήφαμεν' ὅμως δὲ πολλοῖς χρήσιμος φανεῖσα μετὰ τῶν
ἄλλων ἐσπουδάσθῃ γραφῶν. S. Jerome is more explicit as to his
own belief (Scr. . 6. 1): ‘Simon Petrus duas Epistolas, que
catholicee nominantur, quarum secunda a plerisque (by many
persons) ejus esse negatur, proper styli cum priore dissonan-
tiam.” And Epist. 120, he says, “ Due Epistole, que feruntur
Petri, stylo inter se discrepant, structuraque verborum; ex quo
intelligimus necessitate rerum diversis eum usum Interpre-
tibus.” Epist. 50, he says, ‘ Jacobus, Petrus, Joannes,
Judas Apostoli septem Epistolas ediderunt, tam mysticas quam
succinctas, et breves pariter et longas, breves in verbis, longas in
sententiis.”
As to the statement of S. Jerome’s master, Didymue (in
Bibl. Patram Max. iv. 236, or in Gallandi Biblioth. Patr. vi. p.
294), “Non est ignorandum, preesentem Epistolam esse fal-
satam ;” if the words are genuine, they mean only, that this
Epistle νοθεύεται, i. 6. is accounged spurious by some. But these
words, ascribed to Didymus, are probably not genuine, but added
by a later hand, as Wolf, Pott, Mayerhoff, Guerike, and others
suppose. See Guerike, p. 465, and Davidson’s Introduction, iii.
. 415.
7 The genuineness of this Epistle is questioned by Eichhorn,
De Wette, Schott, Neander, Credner, Mayerhoff, Richter,
Reuss, and others ; but its genuineness is maintained by Michaelis,
Pott, Augusti, Storr, Hug, Flatt, Dahl, Windischmann, Hey-
denreich, Guerike, and others. ὸ
70 INTRODUCTION TO
He had executed the first of these two tasks in his former Epistle; he performs the second in
the latter.
In the first Epistle he had proclaimed the great goodness and infinite love of God the Father to
all mankind, in giving His own Son, to redeem the world by His death, and to open the gate of ever-
lasting life to all; and on this basis of Christian doctrine, he had reared a superstructure of moral
duty. He had stated the obligations, under which all men lie, by reason of Christ’s Incarnation, and
their inedification as living stones in Him, Who is the Living Stone ; and he had urged the motives
which ought to constrain all to imitate Him Who died for all, in order that, being dead to sin, they
may live to righteousness, and Who has left us “an example, that we should follow His Steps '.”
St. Peter had applied these principles, in a practical and didactic manner, to the inculcation of
various precepts, concerning civil, social, and domestic duties. As a wise master-builder he had
thus completed a solid work of construction.
If the Church of Christ had not had any enemies, who would assail her doctrinal founda-
tions, St. Peter might have been content with having executed this work of building up the fabric of
Christian Life, grounded on Christian Faith.
But his position was like that of the valiant and wise leader of God’s ancient people, Nehemiah,
in building up the Holy City after the Babylonish captivity. He and his associates were encoun-
tered by Sanballats and Ammonites, who interrupted the work, and endeavoured to overthrow it’.
They had therefore a double work to do: they must fight as well as butld.
This was also the case with St. Peter; he had likewise a double work to do; first, to build up
the Church ; and next, to fight against the foes of the faith, who scoffed at the work, and were
eager to destroy it’.
False Teachers were stirred up by the Evil One to assail the Apostolic builders of the spiritual
Sion, and to hinder the work, as Sanballat, Tobiah, and the Ammonites, had conspired to attack
and harass Nehemiah and his comrades when building up the fortifications of Jerusalem. As then
Nehemiah and his friends carried in one hand an instrument for building, and had in the other
hand a weapon for defence‘, so it was with St. Peter. In his First Epistle he had raised up the
fabric of Christian Faith and Duty. In his Second Epistle he represents that foundation as already
laid, and he comes forward to contend against those who would destroy it. In the one Epistle he is
a Christian Builder raising up the fabric of truth ; in the other he is a Christian Soldier repelling
its enemies and assailants.
Here is the solution of the supposed difficulties that have been just stated. Here is an answer to
the objections, grounded on the alleged improbability, that two Epistles, of different styles, would be
addressed by the same person to the same parties about the same time.
We have a striking parallel here in the Epistles of St. Peter’s “beloved brother Paul',” as he
is called in this Epistle.
St. Paul had recently written two Epistles at about the same time from the same place, Rome,
to the inhabitants of the same country; first, the Epistle to the Ephesians; and, secondly, that to
the Colossians “.
Those two Epistles of St. Paul correspond in a remarkable manner with the two Epistles of
St. Peter. They treat of the same doctrines: the Love of God to man in the Incarnation and
Death of Christ, and of the Christian privileges and duties growing therefrom.
The Epistle to the Ephesians is of a constructive and didactic character, and is similar to St.
Peter’s first Epistle.
The Epistle to the Colossians, with its polemical protests and denunciatory warnings against those
heresies’ which impugned the doctrine of the Divinity of Christ, and His Incarnation and Atone-
ment, and the immoral consequences of those heresies, resembles the Second Epistle of St. Peter.
There was great wisdom in this arrangement, adopted by both these Apostles, distributing their
work into two parts, in two Epistles respectively ; the one Epistle of each being designed for the
statement of truth ; the second, for the refutation of error.
Many there were then in the Christian Church, as there ever have been, and are now, who were
imbued with a loving and reverent spirit, and dwelt devoutly on the attributes of their Heavenly
1 See the passages cited above in the Introduction to the First * Neh. iv. 17.
Epistle, p. 43. 5 2 Pet. iii. 13.
2 Neh. iv. 7, 8. © Bee above, Iniroduction to the Epistle to the Colossians, and
3 Especially the Simonians, Ebionites, Cerinthians, and Nico- on Col. iv. 16.
Sy See them described more fully in the note below, on 7 Bee Col. ii. 8. 16—23.
2 Pet. ii. 1.
THE SECOND EPISTLE GENERAL OF ST. PETER. 71
Father reconciling the World to Himself by his well-beloved Son ; and who rejoiced to sit, like Mary,
in quiet gentleness and meek docility at the feet of Jesus, and to learn their duty from His teaching
and example; and who would shrink with feelings of pain, distress, and horror, as from a withering
pestilence, from all heretical cavils, which might seem to cast any disparagement on the glorious
Name of their adorable Redeemer, Who of His infinite love and mercy had condescended to take
their Nature and to die for them on the Cross.
For such pious and loving minds as these, the two Holy Apostles have provided divine food :
St. Peter in his First Epistle, St. Paul in his Epistle to the Ephesians. The former Apostle wrote
particularly for the use of Jewish believers, the latter for Gentile Christians. They both taught the
same truth, as it is in Christ, in those two Epistles; they taught it clearly and simply, without any
reference to the Heresies by which it was assailed.
But these two Apostles knew, that it is not enough, to teach the Truth ; it 18 necessary also to drive
away error. The Christian Builder must be a Christian Soldier. While he works with the trowel,
he must be girded with a sword'. He must build up himself and others upon our most holy faith ;
and he must also contend earnestly for it*.
They saw false Teachers speaking proud and swelling words against the Truth, and vaunting
their own knowledge, and undermining the Doctrines of Christ’s Divinity, Lordship, Incarnation,
and Atonement, and denying the Lord that bought them, and scoffing at the doctrine of a Resur-
rection and Judgment to come‘, They beheld the anarchical lawlessness which followed from these
heresies, and the impure and dissolute practices’, which were the fruits of the teaching of those, who,
like Balaam, were seducers of others to works of lust, and who, on the plea of Christian Liberty,
destroyed the foundations of Christian Truth, Christian Holiness, and Christian Charity, and turned
the grace of God into lasciviousness*; and they foresaw, that the same errors in doctrine would
produce the same evil consequences in succeeding ages of the Church. Therefore each of these two
Apostles, having declared severally the true doctrine in one Epistle, proceeds to complete his work,
by delivering also an Apostolic protest and caution against error in another Epistle.
This is done by St. Paul in his Epistle to the Colossians, and by St. Peter in his Second
Epistle.
Thus these two Apostles, the one the Apostle of the Gentiles, the other of the Jews, are seen
united in proclaiming to every age the love of God in Christ; and in warning the Church against
the dangerous and deadly errors of those, who impugn the Doctrine of His Divinity and Humanity,
and of the Sacrifice offered, and of the Atonement made, by Him on the Cross.
When these circumstances are considered, it will not seem surprising that the feeling and
language of the Second Epistle of St. Peter should be very different from that of the First.
This difference is seen specially in the second Chapter of the second Epistle, where the Author
is describing the erroneous and strange doctrines of the heretical teachers. That chapter of the
second Epistle is very different in tone from the first Epistle; but it also differs from the two other
chapters of the second Epistle’.
There are also many points of resemblance between those two Chapters and the first Epistle of
St. Peter ".
The reasons of this difference between the second Chapter of the Second Epistle and the
First Epistle may be thus stated. In the first Epistle St. Peter had been like a faithful and
affectionate Shepherd, feeding and tending Christ’s sheep and lambs; but in the second Epistle
he is like the same Shepherd driving away the wolves, who were ready to tear and devour those
sheep and lambs, which Christ had purchased with His own blood’, and had specially committed to
his care ἰδ.
1 Neh. iv. 17, 18.
2 Jude 20.
Epistle, i. 5. The word ἀναστροφὴ, of frequent occurrence in the
First Epistle (i. 15. 18; ii. 12; iii. 1, 2. 16), occurs twice in the
3 Jude 3.
* 2 Pet. ii. 1. Cp. Jude 4.
5 2 Pet. ii. 13—15. 17. 19.
6 Jude 4. Cp. 2 Pet. ii. 10.
7 As is well observed by Bp. Sherlock, Dissertation on the
Authority of this Epistle, Discourses, vol. iv. p. 130.
8 Thus, for example, in the First Epistle, St. Peter dwells on
the sufferings of Christ and of Christians as the appointed path
to glory for Him, and through Him, for them. Seei. 7. 11.21; ii.
12; iv. 12—14. 16; v. 1.4.10, 11. So likewise in the Second
Epistle, i. 3. 17; ii. 10; iii. 18. Compare his language on the
nature of the Christian calling, in the First Epistle, i. 15; ii. 9;
v. 10, with the language on the same subject in the Second
Second (ii. 7; iii. 11). The word ἐπιθυμία, used four times in
the First Epistle (i. 14; ii. 10. 18; iii. 3), occurs also four times
in the Second (i. 4; ii. 11. 18; iv. 2, 3). So ἴδιος, used in an
equivalent sense to the Latin suns in the First Epistle (iii. 1. 5),
and in the Second (i. 20; ii. 16. 22; iii. 3. 16, 17), and the word
ἀπόθεσις in the First Epistle (iii. 21), and in the Second Epistle
(i. 14), and nowhere else in the N.T. These and other para-
lellisms are noticed by Windischmann, Vind. Petrine, pp. 18,
19. Guerike, p. 466. Davidson, iii. pp. 435—440; and Afford,
Proleg. pp. 153. 157.
9 Acts xx. 28.
19 John xxi. 15—17.
72 INTRODUCTION TO
The gestures and features of the Shepherd, when, like David, he is killing the bear and the
lion ', or when, like the Shepherd described by Amos, he is taking out “of the mouth of the lion two
legs or a piece of an ear’,” are very different from the Shepherd’s aspect, when watering his flock at
the well in the evening, or when with the pastoral crook in his hand he is leading his sheep into
green pastures and beside the waters of comfort.
If we consider St. Peter’s natural temperament, eager, vehement, impassioned, if we contemplate
the fervent and courageous Apostle, such as he was after the Day of Pentecost, and when he opened
his mouth in the Sanhedrim at Jerusalem against the Chief Priests and Rulers, and preached to
them Jesus of Nazareth, “whom ye crucified;” and “this is the Stone set at nought by you
builders, which is become the headstone of the corner*;”’ if we remember his ardent love to Christ, a
love intensified by remorse‘; if we bear in mind the pastoral commission given him by Christ, and
the prophecy of Christ, that he would follow his Master in laying down his life for Him‘; if we
recollect that he did glorify God by following Him in the manner of his death; if we remember
the evidences which Christ had given to St. Peter of His tender love to him, by admitting him to
the secret retirements of His Transfiguration, and His Agony ; if we recollect all the personal proofs
that St. Peter had of Christ’s gentleness and kindness, and also of His Divine Truth, and Power,
and Glory, in His Teaching, His Miracles, His Passion, His Glorious Resurrection, and Ascension
into Heaven, and in His sending down the Holy Ghost with the wind and fire from heaven, Whom
St. Peter had as a Divine Guest living and dwelling in his heart ; surely, we may say without fear
of contradiction, that St. Peter would not have been St. Peter, if,—when viewing as he does in his
Second Epistle the audacious boasting and outrageous contumelies, and insolent scoffings, and impious
blasphemies of the Heretics, “‘ who denied the Lord that bought them,” and renewed the indignities
of the Crucifixion, and rejected as a cunningly-devised fable the doctrine of the Union of the two
Natures of God and Man in the Person of Jesus Christ, Who died for our sins, and rose again for
our justification, and derided the promise, and defied the Majesty of His Second Coming to Judg-
ment, and when.he saw the sensuality and debauchery in life and manners, which flowed like
polluted streams from the impure source of these Heresies,— he had stood quietly by, and looked on
with calmness, and had spoken in unimpassioned language, such as he uses in his first Epistle.
The difference of style between the two Epistles is a natural consequence of the difference of
their matter ; and of the tdentity of their Author.
There is the same St. Peter in both. And if the second Epistle had not been very different
in tone from the former, if it had been composed in the same equable and tranquil style as the First
Epistle, every judicious critic, who has studied the character of St. Peter, and the history of the
heresies of the Apostolic age, would have been reluctant to believe that the Second Epistle is
from him.
The style of the Second Epistle is precisely that, which might have been anticipated from an
enlarged and clear view of the circumstances of the writer. St. Peter, ardent by nature, and
inspired by the Holy Ghost, speaks here with the oratorical vehemence and impassioned energy and
holy indignation, and with the poetic enthusiasm of an inspired Hebrew Prophet. He becomes like
a Jeremiah rebuking the errors and corruptions of the False Prophets‘, or like an Ezekiel looking
through the hole of the wall in the Temple, and seeing the abominations wrought in the Sanctuary,
and what the idolatrous priests did in the chambers of their imagery ’.
The force of the Holy Spirit, stirring within him, vents itself in bold comparisons and
imaginative metaphors, and in an impetuous flood of words. Nor was his old age any bar to this
poetic outpouring of his soul. What Moses was in his old age, when he sang his last song ", what
David was in his old age, when he chanted his last Psalm’, full of ardour and energy imparted
by the Holy Ghost, Who inspired him; such was the aged Apostle, St. Peter, when he wrote his
Second Epistle, before his martyrdom for Christ.
There remains another point to be considered.
As has been already observed, the Second Epistle of St. Peter was not universally received in
primitive times as a genuine work of the Apostle, and as a part of Canonical Scripture. If it was
written by St. Peter and is an integral portion of Holy Writ, how is this to be accounted for P
1 1.Sam. xvii. 36. 2 Amos iii. 12. * Deut. xxxii., one of the noblest poems in the Hebrew Scrip-
3 Acts iv. 8 -- 12. 4 John xxi. 15B—18. tures; written when Moses was one hundred and twenty years
5 John xiii. 36; xxi. 22. © Jer. ν. 31; xiv. 14. of age.
7 Ezek. viii. 1—12. 9. 2 Sam. xxii., and probably Ps. xviii.
THE SECOND EPISTLE GENERAL OF ST. PETER. 73
Here is a question of great importance, and which concerns some other of the Catholic Epistles’,
and therefore is entitled, on general grounds, to a full and serious consideration.
We, who live now, see all the books of the New Testament collected in one printed Volume.
And thus we are prone at first to form erroneous notions with regard to them. But let us divest
ourselves of modern prepossessions. Let us imagine ourselves living in the second or third century.
The several parts of the New Testament were originally given to the world, singly, as different
Volumes, at different times, and in different places. If we had lived then, those books would have
reached us one by one, and in Manuscript. Each book was to be examined separately, before
it could be received as inspired. A serious question was then at issue. Is this book the work of
him whose name it bears? Is it the writing of an Apostle, or ποῦ Is it the Word of God,
or not?
Such questions as these were to be asked and answered with respect to each of the Twenty-
seven Books which now compose the New Testament. They were to be asked by each particular
Church in succession, before a book could be said to be received by the Church Universal, which is
formed of all particular Churches throughout the world. Such an examination demanded much
caution, and much time was requisite before it could be completed.
However, in course of time, this process τοῦδ performed. Each book was scrutinized. Each in
succession passed through this searching ordeal. Some Books of the New Testament were immediately
received by a// Churches. This was the case with the Four Gospels and the Acts of the Apostles,
and with thirteen Epistles of St. Paul, and with the first Epistle of St. Peter, and with the first
Epistle of St. John. No doubts were entertained with respect to any of those books by any Church.
They were received at once by all as genuine, and as the Word of God. And thus the New
Testament, as we now possess it, was, as to its main substance, received in the Apostolic age, and
was acknowledged to be the Word of God.
It was received as such, as to its main substance. For, doubtless, there were some few other and
smaller books, which are now received by us as integral parts of the New Testament, and: which
were indeed received as genuine and inspired by some Churches as soon as they were written; but
other Churches suspended their judgment concerning them for a time.
One of those Books was this Second Epistle of St. Peter.
Some Churches of Christendom, in the second and third centuries, did not know this Rpiatle
and some reserved their judgment, and entertained doubts with regard to its genuineness and
inspiration.
Let us consider how this happened.
This Epistle claims to be by St. Peter. It bears his name at the beginning. The Author
speaks of an event, the Transfiguration, of which he professes to have been a witness, and at which
St. Peter, with only two others of the Apostles, were present’. But it was not therefore safe to
conclude that it was written by St. Peter. Writings were forged in early times by heretics in the
name of Apostles, especially in the name of St. Peter’. It was therefore incumbent on Christian
Churches to be on their guard, and not to receive any book as written by an Apostle, and as
dictated by the Holy Spirit, before they were convinced by irrefragable proofs that it was Apostolic and
inspired. Little harm would arise from a temporary suspension of judgment. Jf the Epistle tas what
it professed to be, viz., a work of the Apostle St. Peter, then, in due time, it would not fail to be
universally received as such. But if it was not what it claimed to be, then perhaps Heresy might
steal into the Church under the venerable guise of an Apostolic name, and the Church might be
convicted of reading a forgery as the Word of God; and then the Credibility and Inspiration of
those other Books, viz., the four Gospels, the Acts of the Apostles, and the thirteen epistles of
St. Paul, which had been already received by the Church, would be impugned; they too might
be exposed to suspicion; and thus the foundations of the faith would be in danger of being
overthrown.
It was therefore the duty of all Churches to take time to consider, before they received any book
as the writing of an Apostle. It was their duty to doubt.
1 «« Among those writings which are controverted (ἀντιλε-
“όμενα), but are recognized hy the majority of persons (τοῖς
πολλοῖς), are the Epistles of Janes and Jude, and the Second of
Peter, and the Second and Third of John.’”? Eusebius, iii. 25,
where he distinguishes these writings from the ὁμολογούμενα on
the one side, and the νόθα on the other.
2 2 Pet. i. 18.
3 Namely, “the Acts of Peter,’’ and “‘ the Gospel of Peter,” and
Vox. I1.—Paarr IV.
‘the Apocalypse of Peter,” and ‘‘the Preaching of Peter,” and
“(the Circuits (περίοδοι) of Peter,” and “the Epistle of Peter to
James.” See Eusebius, iii. 3, and iii. 38, and vi. 12, and Epi-
phanius, Heres. xxx. § 15, and Grade’s Spicilegium, i. 55—80,
ed. Oxon, 1698, where fragments from these “ Pefri Apocrypha ᾿
are collected, and Cotelerii Patres Apostolici, i. p. 608. ed. Amet.
1724, where the so-called “‘ Epistle of Peter to James ”’ is printed.
Cp. ibid. p. 755. ᾿ τ
74 INTRODUCTION TO
Let us now proceed to observe, that there were some special circumstances in the case of this
Second Epistle of St. Peter which made such doubts in the first instance not unreasonable.
Suppose for argument’s sake the Epistle to be genuine. Then this Epistle, it would appear,
was published a very short time before St. Peter’s death. The Author there speaks of himself as
about to put off his earthly tabernacle, as the Lord had showed him. Suppose this to be the case.
Then soon after the publication of it, the Apostle would be no longer at hand, to assure the Churches
in person of the genuineness of this Epistle. The testimony of the Author himself could no longer
be had concerning the Authorship of the Epistle: he was no longer on earth to give it. That
testimony must be collected from other quarters—from his surviving friends, such as St. Mark and
others, who were scattered by Persecution into different parts of the world. It would require time
to collect their evidence, and to communicate it throughout Christendom; and the Book must wait
for reception, till this evidence could be procured.
Hence a delay would arise in the reception of the Epistle.
Besides: the Church had already received one Epistle of St. Peter—the first of the two Epistles.
It was universally recognized as genuine and inspired. And when this second Epistle came under
review, it was found that it differed in style—or at least some portion of it, viz., the second chapter
of it,—differed in style from the first Epistle, known to be by St. Peter. This discrepancy of style
caused doubts and demurs in some quarters’. If the first Epistle was St. Peter’s (and it was
universally acknowledged to be so), could the other, which differed from it in style, be St. Peter’s
also? And if the second was his, might not some doubts be cast on the genuineness of the first ?
Hence also it came to pass, that delays arose, which retarded the general reception of this
Epistle.
Here we may observe two circumstances, which suggest reasons for thankfulness to Almighty
God, watching over Holy Scripture.
Some persons have deduced objections against Scripture from the comparative lateness of the
general reception of some few and smaller portions of the New Testament—particularly this Second
Epistle of St. Peter.
But the fact is—this comparative Jateness of reception furnishes a strong argument in favour of
Scripture.
For, whence did this lateness of reception arise? From the wise caution and deliberation of
the Church in this important matter. May we not say, it was due to the inspiration of the Holy
Spirit Himself, preventing and restraining her from receiving any portion of His own Word without
due evidence of its Genuineness and Inspiration? Jf she had acted with less caution, if she had
received at once any book which presented itself bearing an Apostolic name, she might have received
forgeries, she might have received heretical writings, she might have been deceived by emissaries of
the Evil One, disguised as Angels of Light.
She was warned by the Holy Ghost not to believe every spirit, but to try the spirits whether they
are of God *. Some are praised in the Apocalypse because they ¢ried them that said they were Apostles,
and tcere not, and found them liars’. She would therefore make every Book pass through a period of
probation, and a strict and severe ordeal ;—she would summon witnesses to give evidence on its
authorship; she would collect the suffrages of the Churches with regard to it, before she would
pronounce her verdict, and acknowledge any Book to be the work of an Apostle, and receive it as
the Word of God.
Shall we murmur or cavil because this was the caseP No. Rather we may thank God that
it was so. For we here see an additional reason for trust and confidence in His Holy Word. It is
precisely this wise caution of the Church, this lingering prudence, or rather let us say, it is the
gracious influence of the Holy Spirit Himself, to which we owe the fact, that no Book, which has
gone through that probationary scrutiny, and has once been received by the Church Universal as
genuine and inspired, has ever been proved to have been erroneously received as such. In two or
three cases, as was before observed, the judgment of the Church was delayed, a wisely delayed, for
a time, according to the sound maxim,
“ Deliberandum est diu, quod ΤΈΣ est semel.”
But in no case, when once given, has that judgment been reversed. The Canon of Scripture
once formed has been stereotyped for ever.
1 See 8. Jerome’s Observations, Cat. Script. c. 1, and Ep. ? 1 John iv. 1.
exx.c. 11. 3 Rev. ii. 2.
THE SECOND EPISTLE GENERAL OF ST. PETER. 75
Next, it may be observed, that the circumstances, which delayed the reception of certain books
for some time, corroborate the evidence in favour of their reception, now that they are received.
Thus, for example, the difference in diction between the Apocalypse and Gospel of St. John,
confirms our belief that writings so different in character would not have been received as the works of
one person, and as divinely inspired, unless the primitive Churches, which received them as such, had
been firmly persuaded that they were what they acknowledged them to be.
So again, as to the discrepancy of style that has been noticed between the First Epistle and part
of the Second Epistle of St. Peter. This delayed the reception of this Second Epistle. But now
that it is received by the Church of Christ, this very discrepancy strengthens the argument in favour
of its reception. For it is evident that the Apostle St. Peter, who was enabled by the Holy Ghost
to speak with tongues of various nations, could write in different styles: and reasons have been
already adduced to show, that, from the difference of the circumstances under which the two Epistles
were written, and from the difference of the design of each, and from the peculiar character,
temperament, and position of the Author himself, St. Peter could not have done otherwise than
adopt, in the Second Epistle, a very different tone from that of the First ; and it is also clear, that
another person, wishing to palm upon the world a forgery in the name of St. Peter, would have
taken good care to imitate the style of St. Peter, as seen in his First Epistle, and would also have
taken good care not to write a chapter so different in diction from the First Epistle of St. Peter, as
the second chapter of the Second Epistle is.
But an objection may be urged here.
The circumstances just stated may explain, why this Second Epistle was not received at once by
ail Churches of Christendom in the first and second centuries. But it may be said; J/ this Epistle
is the work of St. Peter, if it is inspired Scripture,—it was so in the first Century. A book cannot
become Scripture by lapse of time. No number of years can make a writing to be Apostolic, which
is not Apostolic ; no number of years can make ἃ writing to be inspired which was not inspired from
the first. Eternity itself cannot change the word of man into the Word of God. And this Epistle,
if it is an inspired work of St. Peter, must have been known by some persons in the first century to
be an inspired work of St. Peter; and must have been received by some persons as such.
Was this the case ἢ
Certainly, it was.
Let us remember that the Author claims to be St. Peter’. If this Epistle was not written by
that Apostle, it is a shameless forgery; and there is good reason to believe, that such a forgery as
this could not have escaped detection and exposure.
There tere doubts concerning the genuineness and inspiration of this Epistle; and in conse-
quence of these very doubts, its claims to be received as a canonical work of St. Peter would be
scrutinized more closely. If on the one hand the Epistle was not what it professed to be, then it
would certainly have been rejected ; but if it passed through this scrutiny, and was finally recognized
as genuine and canonical, then these doubts only strengthen our belief that it is what it claims to be,
a work of the Apostle St. Peter.
What then is the evidence here ἢ
Beginning with Apostolic times, we find that there are numerous passages’ in the Epistle of
St. Jude, which coincide almost word for word with passages in the Seoond Epistle attributed to St.
Peter.
Either St. Jude’s Epistle was written before this Epistle, or after it.
If it was written before, then it is not at all likely, that a forger should have transcribed so
many paragraphs from the Epistle of one Apostle, St. Jude, and have ascribed them to another,
St. Peter.
If St. Jude’s Epistle was written after this Epistle, as is most probable’, then this Epistle must
have existed in Apostolic times, and it must have been exposed and rejected as a forgery; and it is
certain, that a forgery would not have been copied by the Apostle St. Jude; or rather we may say,
the words of a forger would not have been repeated by the Holy Spirit, writing by the Apostle
St. Jude.
Next, let us recollect, that the literary remains of the first and second centuries of the Christian
Church which have been preserved to us, are very scanty, and that it is probable that this Epistle
was quoted in Ecclesiastical writings which do not now survive.
1 See i. 1, and on i. 17. 3 Twelve passages, at least. See below, Introduction to St. Jude’s Epistle.
3 See the Jntroduction to that Epistle.
L2
76 INTRODUCTION TO
This inference may reasonably be derived from Jater writings.
Melito, Bishop of Sardis in the second century, in a recently discovered passage, appears to
refer to this Epistle’. This evidence is the more important, because Melito dwelt in the country
to which this Epistle purports to be addressed.
The same may be said of another testimony to which we may now refer.
Firmilian *, Bishop of Cappadocia, who wrote in the third century, speaks of Epistles by St.
Peter. This testimony shows that the Church of Cappadocia had received more than one Epistle by
St. Peter. And this evidence is of more value, because both these Epistles which we receive as
St. Peter’s are addressed to the Churches of Cappadocia and Asia*. Firmilian’s Church and its
neighbour Churches had received two Epistles from St. Peter. We have no evidence of the
existence of any other Epistles by St. Peter than those which we possess. They are addressed to the
Churches of Cappadocia and Asia. Therefore here is a strong presumption that these two Epistles
were written by St. Peter.
S. Hippolytus, the scholar of Ignatius, and Bishop of Portus near Rome in the earlier part of
the third century, quotes this Epistle as a genuine work of St. Peter ".
We have an earlier testimony from Alexandria: Clement, the celebrated Presbyter of that
Church and teacher in the catechetical school there, commented on this Epistle*; and Origen, his
scholar, the famous teacher of that School in the second century ", mentions ¢wo Epistles by St. Peter.
This testimony is the more important as coming from that country, in which St. Mark, the son of
St. Peter in the faith’, had governed the Church.
Origen, indeed, mentions that the authority of this Epistle is questioned by some’. Doubtless
the Heretics, who are so severely censured in it, would have spared no effort to discredit and
disparage it; they would have moved heaven and earth to destroy its Apostolic authority. These
very doubts therefore confirm the proof in its favour.
We have seen why it was doubted by some—on account of discrepancy of style from the first.
The fact of doubts existing in some places with respect to it, is a proof that it would not be received.
by them before its claims were scrutinized and settled. It would never have been generally received,
before all doubts on this subject were cleared up.
And what was the result of the inquiry ?
Eventually all doubts concerning its genuineness and inspiration were cleared up. It was
received as an inspired work of St. Peter by a// the Churches of Christendom. Thus these doubts of
some Churches have served a most important purpose. They have been, under God’s Providence,
what the doubts of St. Thomas were concerning the Resurrection of Christ. The result of these
doubts is, that we need never doubt.
When we arrive at the fourth and fifth century after Christ, we find that at that time this
Epistle was universally received throughout Christendom as an inspired writing of St. Peter. It
was recognized and cited as such by S. Cyril at Jerusalem, by 5. Athanasius at Alexandria, by
the Council of Laodicea, by S. Gregory Nazianzen at Constantinople, by S. Epiphanius in Cyprus,
by S. Augustine in Africa, by Ruffinus and Philastrius in Italy’. These venerable men were in
earnest. They understood the importance of the question at issue,—Is this the work of an Apostle,
is it the Word of God? They possessed many written documents for determining that question
which we do not now possess. They all received this Epistle’. And let us consider,—to what did
this reception amount? It amounted to no less than this—that this Epistle was to be read in
Christian Churches to Christian congregations as the work of an Apostle; it was to be read as
Canonical Scripture, as of equal Authority with the writings of Moses and the Prophets,—as the
Word of the Holy Ghost.
1 See note below, on 2 Pet. iii. 6 7 1 Pet. v. 13.
2 Firmilian ap. Cyprian., Epist. lxxv., “ Infamans Petrum et
Paulum beatos Apostolos, qui in Epistolis suis hereticos execrati
sunt, et ut eos evitemus monuerunt.”” The reference is to 2 Pet.
ii. 1, and there is no mention of heresies or heretics in the First
e.
3 1 Pet.i. 1. 2 Pet. iii. 1.
* See Hippolytue de Consummatione Seculi, § 10. It is pro-
bable that this work is interpolated, but there are also references
to this Second Epistle in the recently discovered treatise of S.
Hippolylus, pp. 290. 292, 293. 296. 299, in the present Editor’s
Volume on 8. Hippolytus; or pp. 337 — 339, ed. Miller.
3 Eused. vi. 14.
8. Origen in Jesu Nav., hom. 8, “ Petrus duadus Epistolarum
personat tubis.”’
8 ἀμφιβάλλεται, Origen in Euseb. vi. 25.
9. The original words of these writers may be seen in the Ap-
pendix to the Author’s Lectures on the Canon of Scripture, pp.
349—378, 2nd edit. 1851. Cp. Kirchhgfer, Quellensammiung,
p- 281.
10 To this may be added the testimony of the Ancient Uncial
Manuscripts. In A and C the First Epistle is inscribed Πέτρον A’,
and in B it is inscribed πρώτη. These inscriptions show that
the copyists of those very early documents knew a Second
Epistle, and in A and B the Second is contained, with the inscrip-
tion Πέτρον Β΄. 11 is also described as the Second Epistle of St.
Peter in C, G, K.
THE SECOND EPISTLE GENERAL OF ST. PETER. 77
How could such a reception have taken place? Only from the concurrent persuasion of all
those Fathers and Churches—that this Epistle is indeed the work of St. Peter, and the Word of
God.
If, as has been alleged by some in recent times, this Epistle was not known in the age of
St. Peter, if it is the production of a later generation, how could this general suffrage have been
obtained, and this universal reception have ever been effected? The question was not concerning a
various reading, or a single verse, but a whole Epistle, claiming to be from the pen of an Apostle.
Suppose now that the Bishops and Clergy of the Churches in all parts of Christendom had been
able or willing to palm a forgery upon the people, suppose that they had all conspired to invite them
to receive the work of an Impostor as the Word of God, can we imagine that the many thousand
Congregations would have connived at such an act of impiety? Would no single voice have been
raised to denounce it? And this not in a dark age,—not in medieval twilight, when ignorance
prevailed, and superstitions stole into the Church ; but in the meridian splendour of the fourth and
fifth centuries,—in the most brilliant age of Ecclesiastical learning, in the age of S. Athanasius,
S. Basil, 8. Cyril, and the Gregories, and 83. Chrysostom, and S. Jerome, and 8. Augustine. All
these received this Epistle. It was read,—as it is now read,—in all Churches, as the work of
St. Peter, and as the Word of God. It never would have been so received, it never would have
been so read, unless they had been satisfied by irresistible proofs that it is, what it professes to be,
the work of St. Peter, and that it is, what they declared it to be, the Word of God. Their recep-
tion of it affords practical demonstration that such proofs were given. We may safely appeal to
their reception of it as a sufficient reason for our reception of it. If such evidence as this does not
convince us, no evidence will. There is scarcely a single writing of all Antiquity, sacred or profane,
which must not be given up as spurious, if the Second Epistle of St. Peter be not received as a
genuine writing of the Apostle, and as a part of Holy Writ.
Let us consider also the nature of this testimony,—the testimony of the Universal Church.
The Universal Church is formed of all the Churches of Christendom. The testimony of the
Churches of Christendom, regarded merely as human societies, guided by reason and experience, is
assuredly of great weight. But the Church of Christ Universal is not to be regarded as a mere
human association. It is not like a legal Tribunal, or a civil Assembly; it is not like a literary
Institution, or a scientific Society. It is the Spouse and Body of Christ, enlightened by the Holy
Ghost. It is the seven-branched Golden Candlestick, set in the Tabernacle of this World, to
illumine it with the Light of His Holy Word. It is the Guardian and Keeper of Holy Writ. If
any Book which the Church Universal propounds to us as Scripture, be not Scripture ; if any Book,
which she reads as the Word of God, is not the Word of God, but the Work of an Impostor, then,
with reverence be it said, Christ’s promise to His Church has failed, and the Holy Spirit has not
been given to guide her into all truth. But Christ is the Truth. He is the Alpha and Omega.
His Word is Yea and Amen. And therefore what He promised, that He performed. He has been, He
is, and He ever will be, with His Church. He is the same yesterday, to-day, and for ever. He has
sent His Spirit to teach her all things. And therefore the testimony of the Universal Church of
Christ, declaring that the Epistles, which we receive as such, are Epistles of St. Peter, and are the
Word of God, is not her testimony only,—it is the testimony of Christ, Who is present with her.
It is the Witness of the Holy Spirit, Who is in her. Therefore that witness is true. And we may
rest firmly assured, that the Second Epistle of St. Peter, which has been received by the Universal
Church of Christ for fourteen hundred years, is indeed what she affirms it to be, a genuine work
of the Apostle, and a part of the Holy Scriptures given by Inspiration of God’.
1 After this Introduction had been finished, the Writer was
favoured by the kindness of the Rev. Francis Procter, M.A.,
Author of the History of the Book of Common Prayer,—with
access to some papers of the late lamented Archdn. Hardwick,
in vindication of the Genuineness of this Epistle. The learned
Author designed to have written a Treatise on this question, and
to have added it to those valuable works which he bequeathed to
the world as Christian Advocate in the University of Cambridge.
He did not live to execute his design; but enough is preserved to
show his strong conviction of the genuineness of this Epistle.
An extract from his papers will be found below, p. 79, and some
use has been made of them in the Synopsis of the Contents of
the Epistle.
78 INTRODUCTION TO
Summary of the Contents of the Epistle.
In addition to what has already been said above on the design of this Epistle, the following brief
summary of its contents may be inserted here :—
The doctrines which constitute the groundwork of this Epistle are those of the Eternal Sonship,
Divine Majesty, and glorious Re-appearing of Christ our Saviour and Lord.
The opening salutation is addressed to all who are represented by the Apostle as partakers of
the same precious faith as that which animated the writer and his Jewish fellow-Christians; and he
prays that Grace and Peace may be multiplied to them in the mature knowledge‘ of God and of
Jesus our Lord.
He then proceeds to recall to the minds of his readers, in a hortatory form, certain fundamental
truths of religion, as already known to them.
1. The divine gift of Regeneration, bestowed upon them by God, and making them partakers
of the divine Nature.
2. The consequent obligation on their part to add to their faith virtue, and to virtue knowledge,
and other graces, till their Christian life is consummated in Love.
3. The glorious recompense, which is laid up in store for those who cherish these evangelical
graces, and “bring forth the good fruit of them in their lives; and this recompense is the entrance,
that is richly furnished to them, into the Eternal Kingdom of our Lord and Saviour Jesus
Christ *.”
St. Peter had dilated on these truths in his First Epistle; and the reference to them here
indicates the connexion of this Epistle with the former one, and confirms the arguments for its
genuineness.
He warns them that wherever these graces and virtues are not, there the doctrine of Christ is
not duly known. Whosoever does not grow in grace, and bring forth good fruit, is blind to the true
nature of the Gospel, and forgets the purging away of his former sins, and cannot hope for
admission into the holy and blessed presence of their Saviour and King.
The Apostle reminds them, that these truths have already been made known to them, and
supposes that “they are well grounded and settled in them’;” but he deems it right, while he is
spared to them, which will be but for a short time, to stir up their minds by calling these doctrines
and truths to their remembrance. Truths like these, he implies, deserve the most earnest attention ;
and he must be solicitous for their maintenance. For it was no fable, such as misbelievers devise,
which we followed, when we made known to you the Power and glorious Re-appearing‘ of Christ.
Our eyes saw some gleams of that glory in His Transfiguration on the Holy Mount, and we heard
with our ears the voice from heaven proclaiming Him to be the well-beloved Son of God.
We have, also, other confirmations of these truths in the prophetic Word; to which ye give
heed, and in doing so, ye act wisely—however the false Teachers may disparage it ‘—until the
day dawn, and the light in all its fulness breaks in upon you.
But with regard to Prophecy, you need some cautions. The true Prophecy must be distin-
guished from the false: and you must remember, first of all‘, that true Prophecy is a far higher
thing than the utterance of the Prophet’s own knowledge; and though he utters prophecy, it
surpasses his powers of interpretation ; for they who uttered it, did not utter it as mere men, but
as men of God, who were borne along by the Holy Ghost’.
Besides, as there were false prophets among the people of Israel, who were a type of the
Christian Church, so there will be false Teachers among you. The writer places himself, without
any misgiving, among the ¢rue Prophets, and proceeds to unveil the future. He pre-announces that
false Teachers will arise in the Church, and he describes the character of those Teachers, and the
evil fruits of their teaching, with the prophetic fire and pathos of an ancient Hebrew Prophet. The
chief characteristic of these false Teachers is, that they will “‘deny the Lord that bought them ".᾽
Here is the source of the misery which will overflow from them upon the Church. Starting forth
from this destructive heresy, they will seduce many by their licentious doctrines, and will trade and
traffic therewith, for love of lucre. Yet the destruction of these destroyers is at hand. They may
1 ἐπιγνώσει, i, 2. 3 ἐστηριγμένους, νυ. 12. 5 See νυ. 19. 1». 2].
Pill, 4 παρουσίαν, v. 16. 6 vy. 20. * iid.
THE SECOND EPISTLE GENERAL OF ST. PETER. 79
boast of angelic intelligence and power, but He who spared not the rebel Angels, will not spare them.
He who overwhelmed the world with a flood, will overwhelm them. He whoconsumed Sodom with
fire from heaven for its filthiness, will consume them for their licentiousness. And as certainly
as God destroyed the ungodly, will He save you, if you are true to Him. He who saved Noah,
He who delivered Lot, will rescue you, and all the righteous with you.
After this warning and encouragement, the Apostle goes on with the prophetic vehemence and
indignation of a true seer of God, to complete his description of the impiety and profligacy of the
false Teachers. He beholds them as present before him. They follow the flesh in the pollutions of
lust. They speak evil of Dominion, and blaspheme Glories’. And yet they call themselves
Christians ; they associate with you in your assemblies; and like Balaam, once a true prophet,
but tempted to swerve from the right way by love of money and worldly honour, they leave the
path of righteousness; and while they boast their superior intelligence, they degrade themselves
beneath the brute creatures, whose lusts they imitate, and become like the false prophet, whose
madness was rebuked by the ass upon which he rode’.
The false Teachers, as described by the writer, bear a striking resemblance to those with whom
Simon Peter himself, as we know from the Acts of the Apostles’, and from other sources, had a
personal conflict—especially Simon Magus‘; and this consideration supplies another argument in
favour of the genuineness of this Epistle.
Like Balaam, these false Teachers cast a stumbling-block in the way of God’s people. They
carry away with them many others, especially new converts, who had only just escaped the errors
and vices of Heathenism. They allure them with the promise of liberty, being themselves slaves of
licentiousness. Their latter end is worse than the beginning; for it were better for them not to
have known the way of righteousness, than when they had known ἐξ to turn away back from it, like
the sow, that has been washed, to her wallowing in the mire’.
The Apostle now reverts to those whom he had addressed in his First Epistle ὁ, He reminds
them again of the warnings uttered by the Prophets, and of the charge delivered to them by the
Apostles. They well knew, that errors such as he was denouncing had been reprobated by
anticipation. They knew that in the last days would arise scoffers, striking at the root of their
Christian hopes, and asking, “ Where is the promise of His Coming?” Where is the end of all
things? “All things remain as they were from the beginning.” He refutes these mockers by
pointing to the Sacred History of the Creation, and by affirming, that, as the Heaven and Earth were
not from eternity, but were made by God’s Word; so they would not remain for ever, but would
be destroyed by the same Word; and as the antediluvian world was destroyed by water, ministered
from the internal reservoirs of its own Heavens and Earth, so it will be consumed by fuel and
combustion supplied and set on fire by its own Elements. He reminds them that God’s ways are not
as our ways; that His measure of Time is not like ours; that what is slow to us, is speedy to Him,
with Whom a thousand years are as one day. But, in fine, the Day of the Lord will come. The
conflagration of the World will be universal. But the faithful will survive it, and will inhabit the
new heavens and the new earth, wherein dwelleth righteousness ’.
On this assurance he grounds a concluding exhortation to earnestness, circumspection, and
holiness. God delays His coming in long-suffering, which is salvation: for who otherwise would
1 See on ii. 10.
2 ii, 16.
3 Acts viii. 17—25, and below, on this Epistle, ii. 1.
4 This is thus stated by the late Archdn. Hardwick, in the
Manuscript note already referred to:
““The same Peter (Symeon Peter) who professes to have
written this Epistle, had himself confronted Simon Magus (Acts
viii.) in the province of Samaria, where the soil, half heathen and
half Jewish, was peculiarly prepared for such a conflict, and
though stories told of their subsequent encounters are in many
cases altogether fabulous, especially those recorded in the Pseudo-
Clementines, the vast importance which the Early Church attri-
buted to Simon Magus, is receiving fresh corroboration from
inquiries of the present day.
“If Simon Magus himself was not the patriarch of all the
Gnostic heresies, he was at least their first patron and great pre-
cursor. He put forth the earliest counterfeit of Christianity, and
in the time of Justin Martyr he was worshipped as the first God
(ὡς ὁ πρῶτος Beds) by nearly all the Samaritans.
“When we find him in the Acts of the Apostles, Simon, not
devoid it would seem of religious sensibility, is borne along by the
popular excitement; he believes and is baptized (viii. 13). Yet
like the man depicted in the first chapter of our Epistle, he does
not add to his faith virtue, nor place knowledge in subordination
to moral goodness; he forgets that he was purged from his old
sins (2 Pet. i. 9), and his last state is worse than the first (2 Pet.
ii. 20).
ὸ We cannot positively affirm indeed from what has been
recorded in the Acts, that Simon, immediately after his relapse,
proceeded to build up a system of belief, commensurate in every
int with the heresy imputed to him by Jreneus and Hippolytus.
Bat evidence exists to prove, that most, if not all, the ingredients
of Simonianism had been projected, and were actively fermenting,
in the Apostolic age. The founder of this system wished to be
led as the highest emanation of the Deity (‘ sublimissima
virtus’). He was consequently a false Christ, and even if it
could be shown that he adopted Christian phraseology, he used
the Gospel as a kind of magical agent, but neglected its moral
power. He respected (so to say) its supernatural gifts and reve-
lations, but threw off its salutary discipline, and did not scruple
to prostitute its holy maxims to the basest and most selfish ends.
This latter circumstance excited, as we know, the most emphatic
reprobation of St Peter.”
5 ii, 22. 6 ii. 1.
7 fii, 12.
80 INTRODUCTION.
be saved? Such also had been the teaching of “his beloved brother, St. Paul,” who had been
represented by some’ as a rival and opponent of the writer, and whose writings had been perverted
by some, in favour of Antinomian licentiousness’, as the rest of the Scriptures had been wrested by
the unlearned and unstable, to their own ruin. Be ye therefore on your guard, for ye are
forewarned. Do not swerve from your own stedfastness, but grow in grace and the knowledge of
our Lord and Saviour Jesus Christ, to Whom be Glory, both now and for ever. -Amen.
1. Especially the Simonians and Ebionites. 3 See on iii. 16, and above, pp. 1—4.
ΠΈΤΡΟΥ B.
I. 1 ΣΥΜΕΩΝ Πέτρος, δοῦλος καὶ ἀπόστολος ᾿Ιησοῦ Χριστοῦ, τοῖς ἰσότιμον
ἡμῖν λαχοῦσι πίστιν ἐν δικαιοσύνῃ τοῦ Θεοῦ ἡμῶν καὶ Σωτῆρος ᾿Ιησοῦ Χριστοῦ.
5. "χάρις ὑμῖν καὶ εἰρήνη πληθυνθείη ἐν ἐπιγνώσει τοῦ Θεοῦ, καὶ ᾿Ιησοῦ τοῦ » John 17. 3.
Κυρίου ἡμῶν.
1 Pet. 1. 3.
Jude 2.
3‘As πάντα ἡμῖν τῆς θείας δυνάμεως αὐτοῦ τὰ πρὸς ζωὴν καὶ εὐσέβειαν
δεδωρημένης, διὰ τῆς ἐπιγνώσεως τοῦ καλέσαντος ἡμᾶς ἰδίᾳ δόξῃ καὶ ἀρετῇ,
Ὁ Isa. 56. 5.
4°80 ὧν τὰ μέγιστα ἡμῖν καὶ τίμια ἐπαγγέλματα δεδώρηται, iva διὰ τούτων Jovni. 13.
Rom. 8. 15.
γένησθε θείας κοινωνοὶ φύσεως, ἀποφυγόντες τῆς ἐν κόσμῳ ἐν ἐπιθυμίᾳ φθορᾶς" 30οτ. 5.18.
5
A“ Heb. 12. 10
καὶ αὐτὸ τοῦτο δὲ, σπουδὴν πᾶσαν παρεισενέγκαντες, ἐπιχορηγήσατε ἐν τῇ ἔπος
Cu. I. 1. Συμεών] jin (Shimeon), the Aramaic form of
Simon ; used by St. James at Jerusalem, when speaking of Simon
Peter. Acts xv. 14. Its use here is an evidence that the Writer
is addressing Jewish Christians.
— ἐν δικαιοσύνῃ τοῦ Θεοῦ ἡμῶν καὶ Σωτῆρος ᾿Ιησοῦ Χριστοῦ]
in the righteousness of our God and Saviour Jesus Christ, Ye
have obfained faith by the free gift and grace of God. Faith
itself is a gift of God, and your faith is equally precious in His
sight with our faith. On this use of ἡμῖν, compare Rev. xiii.
11, κέρατα ὅμοια dpyly. Winer, § 68, p. 549.
Ye obtained “ this faith in and dy the righteousness of Christ,
Who is the Lorp our Righteousness ” (Jer. xxiii. 6; cp. 1 Cor.
i. 30. 2 Cor. iii. 9. Rom. iii. 21—26; v. 20); and by virtue of
His Incarnation and your Incorporation in Him, ye receive all
grace from God. John i. 16.
The words τοῦ Θεοῦ καὶ Lewrijpos Ἰησοῦ Χριστοῦ are best
rendered, of our God and Saviour Jesus Christ. That they may
be thus rendered, cannot be doubted (cp. Winer, p. 118, note,
and De Wette here). And they are rendered thus by Beza,
Hemming, Gerhard, Dietiein, and others here ; and by the Greek
and Latin Fathers in the similar place of St. Paul, viz. Titus ii.
13, τοῦ μεγάλον Θεοῦ καὶ Σωτῆρος ἡμῶν ᾿Ιησοῦ Χριστοῦ, where
see the note, and Wiesinger’s commentary there.
This declaration of the Godhead of Christ was very suitable
to the commencement of this Epistle, in which the Author is
speaking of the Sager dispensation by which we have become
“partakers of the divine nature,” νυ. 4; a participation effected
by the Incarnation of the Eternal Word (John i. 14), God mani-
fested in the flesh (1 Tim. iii. 16), “" God with us” (Mutt. i. 23).
This declaration was also very pertinent here, because
this Epistle was designed to refute the errors of those who sepa-
rated Jesus from Christ, and denied the Lord that bought them,
and rejected the doctrine of His Divinity. See the Introduction,
and below on ii. 1.
It is observable, that this Epistle ends in the same terms.
See note below, iii. 17, 18.
St. Peter's usage of the article (τοῦ) and copula (καὶ) in other
places of the Epistle confirms this interpretation. Compare v. 11,
τοῦ Κυρίου ἡμῶν καὶ Σωτῆρος ᾿Ιησοῦ Χριστοῦ, and ii. 20, and iii,
18; so that there appears to be good ground for the assertion of
Bp. Middleton, p. 595, that “ this passage is plainly and unequi-
vocally to be understood as an assumption that Jesus Christ is
our God and Saviour,” and it may be coupled with the testimony
of St. Paul to the same effect, in Titus ii. 13.
2. χάρι----πληθυνθείη] Grace to you and Peace be multiplied.
The same salutation as in the First Epistle of St. Peter, and not
found, in the same terms, in any other Epistle. See 1 Pet. i, 2.
Vou. I1.—Parr IV. .
— ἐν ἐπιγνώσει] in the mature knowledge of God and of
Jesus our Lord. St. Peter inculcates this word ἐπί-γνωσις (υ. 3.
8; ii. 20) in this Epistle, directed against the falsely called γνῶσις,
or knowledge (1 Tim. vi. 20), of the Gnostic Teachers.
The same thing is done by his brother Apostle St. Paul, in
the Epistle to the Colossians (Col. i. 9, 10; ii. 2; iii. 10), an
Epistle which, in many respects, is the best commentary on this
Epistle of St. Peter. See above, Introduction, p. 70.
8. ὡς] seeing that, forasmuch as, God has done His part for
your salvation, therefore now do ye yours. On this sense of ὡς,
see Winer, § 65, p. 543.
— εὐσέβειαν) godliness; a word ted in this Epistle (see
vv. 6,7; iii. 11) in opposition to the ἀσέβεια of the false Teachers;
and for similar reasons, reiterated by St. Paul in his Epistle to
the Bishop of Ephesus, see } Tim. ii. 2; iii. 16; iv. 7, 8; vi. 3.
5, 6. 11; and 2 Tim. iii. 5, where he describes false Teachers as
having μόρφωσιν εὐσεβείας, a form of godliness, but denying
its power. Cp. Titusi. 1. It occurs only in one other place of
the New Testament. Acts iii. 12.
— δεδωρημένης] Aaving given as a δῶρον, gift,—active; so
δεδώρηται, he hath given as a gift, v.4. Cp. Rom. iv. 21, ὃ
Ara. Winer, § 39, p. 234.
— ἰδίᾳ δόξῃ καὶ ἀρετῇ) by Hie own Glory and Virtue. So
A, C, and Lach., Tisch., Alford. —Elz. has διὰ δόξης καὶ ἀρετῆς.
Δόξα is the Glory of the Godhead in its own Essence and Nature.
*Aperh is the excellence of its moral attributes energizing in acts
of Power, Wisdom, Justice, and Love. Cp. 1 Pet. ii. 9.
This use of ἴδιος for suns is characteristic of St. Peter. See
here, ii. 22; iii. 3. 16, 17; and 1 Pet. iii. 1. δ.
This passage is cited as from “the Catholic Epistles,” by
Athanasius, Dinlog. de Trin. i. p. 164.
4. θείας κοινωνοὶ φύσεωΞ:] partakers of the Divine Nature, by
the Incarnation of the Eternal Word, and by your filial Adoption
and baptismal Incorporation in Him. See John i. 12. This
passage appears to be imitated by S. Hippolytus, Refut. Heres.
p. 339, γ θεὸς... ὅσα παρακολουθεῖ Θεῷ, ταῦτα παρέχειν
ἐπήγγελται Θεὸς, ὅτι ἐθεοποιήθης ἀθάνατος γενηθεὶς. ..
σοῦ πτωχεύει Θεὸς, καὶ σὲ θεὸν ποιήσας εἰς δόξαν αὐτοῦ. 8.
Hippolytus in that treatise, especially at the close, seems to have
had this Epistle in his mind, see p. 338, and cp. below, ii. 4; and
in his inculcation of the true ἐπί- γνωσις in opposition to the false
gnosis of heretical teachers; cp. pp. 338, 339, with i.3. 8; ii. 20.
This is cited by Origen in Levit., hom. 4, as from a
genuine writing of St. Peter. See also below, vv. 16. 19; and 90
Athanasius, c. Arian., orat. ii. 1, p. 323.
δ. αὐτὸ τοῦτο δέ] But for this very reason. The δὲ has
an adversative force, as usual, which must not — notice.
82
2 PETER I. 6---11.
πίστει ὑμῶν τὴν ἀρετὴν, δ ἐν δὲ τῇ ἀρετῇ τὴν γνῶσιν, ἐν δὲ τῇ γνώσει τὴν
ἐγκράτειαν, ἐν δὲ τῇ ἐγκρατείᾳ τὴν ὑπομονὴν, ἐν δὲ τῇ ὑπομονῇ τὴν εὐσέβειαν,
ς Tit. 8.14.
1 ἐν δὲ τῇ εὐσεβείᾳ τὴν φιλαδελφίαν, ἐν δὲ τῇ φιλαδελφίᾳ τὴν ἀγάπην. ὃ" Ταῦτα
γὰρ ὑμῖν ὑπάρχοντα καὶ πλεονάζοντα, οὐκ ἀργοὺς οὐδὲ ἀκάρπους καθίστησιν
ἃ Tea. 59. 10.
Wisd. 1. 17.
1 John 2. 9, 11.
ε A
αἀμαρτιων.
61 John 8. 19.
εἰς τὴν τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ ἐπίγνωσιν: 3" yap μὴ πάρεστι
ταῦτα, τυφλός ἐστι, μυωπάζων, λήθην λαβὼν τοῦ καθαρισμοῦ τῶν πάλαι αὐτοῦ
N AY
10° Διὸ μᾶλλον, ἀδελφοὶ, σπουδάσατε βεβαίαν ὑμῶν τὴν κλῆσιν καὶ ἐκλογὴν
ποιεῖσθαι: ταῦτα γὰρ ποιοῦντες οὐ μὴ πταίσητέ ποτε'
] ν ΝΥ ,’
οὕτω γὰρ πλουσίως
The false Teachers may abuse God’s grace as a plea and occasion
for sin; but (δὲ) do you regard it as a reason and encouragement
for holiness. On καὶ---δὲ see 1 John i.3. As to αὐτὸ τοῦτο, for
this very reason, cp. Xenophon, Anab. i. 9.21. Plato, Protag.
310. See Winer, § 21, p. 129. Matthia, § 470.7. Kiihner,
§ 278. 2.
The abundance of God’s grace to us is represented by St.
Peter as the reason for our diligent labour in working out our
own salvation. God works with us, in us, and for us, in order that
we may work for His glory and our own eternal good. Cp. Phil.
ii, 12.
For thie very reason, of God’s bounty to you, do you also
do your part, contributing on your side (xap-eiceréyxayres) all
diligence.
— ἐπιχορηγήσατε ἂν τῇ πίστει ὑμῶν τὴν ἀρετήν} contri-
bute, or furnish forth, in your faith, virtue.
Ἐπιχορηγεῖν is, literally, to contribute, or furnish, the re-
quisite resources for the outfit, equipment, and training of a
dramatic chorus; and perhaps ἐπὶ may here imply addition.
Hence it means to supply means and resources generally. Cp.
Gal. iii. 5. 2 Cor. ix. 10. Col. ii. 19, and Weistein here.
The preposition ἐν, in, indicates that the Virtues here speci-
fied are to be linked one to another, as in a chain. Seren
Christian graces are here joined together hand in hand. Faith
leads the Chorus, and Love completes it. St. Peter’s seven cor-
respond to St. Paul’s three. (1 Cor. xiii. 13.) In each Apostolic
group Faith leads, and Charity ends.
To adopt another metaphor, suggested here by St. Peter’s
words. Faith, the gift of God (see v. 1), is the groundwork, on
which all Christian virtues are to be built up, so as to be in it as
in their original and actuating principle. (Theophylact.) Com-
pare the use of ἐν in Eph. ii. 21, 22, ἐν ᾧ πᾶσα οἰκοδομὴ συναρ-
μολογουμένη αὔξει εἰς ναὸν ἅγιον ἐν Κυρίῳ, ἐν ᾧ καὶ ὑμεῖς συνοι-
κοδομεῖσθε εἰς κατοι ριον τοῦ Θεοῦ ἐν Πνεύματι.
God has laid the foundation of faith; but remember, it is
your faith (πίστις ὑμῶν), it is to be yours by being moulded
into the whole framework of your life. God has laid this foun-
dation, do you supply in addition (ἐπιχορηγήσατε) on your
part, the materials requisite for the stracture and furniture of the
Christian life. Faith is the foundation; ‘haf is laid by God.
Man must do his part in rearing the superstructure; he must
add the successive stages of spiritual masonry, one upon another,
till the fabric is complete.
Another figure also, taken from the natural world, seems to
to have been in the Apostle’s mind. The Christian believer must
put forth his spiritual energies, till the Tree of Christian Life
reaches its full maturity. See note above on Luke xvii. 5, where
Christ represents faith as the seminal principle from which all
Christian Virtue grows. So here St. Peter.
If this is done, then they will not be either like useless heaps
of rubbish, or like barren trees; they will be neither ἀργοὶ nor
ἄκαρποι (v. 8; 1 Tim. v.13. Titus i. 12; iii. 14), but the entrance
to the everlasting kingdom will be richly supplied also (ἐπιχορη-
γηθήσεται) to them (συ. 11); they will be built up in the heavenly
City ; they will also be like trees planted by the side of the living
Water, which flows from the throne of God. Rev. xxi. 19; xxii.
1. Cp. Dr. H. More on the Mystery of Godliness, b. viii. c. 3,
pp- 261, 262.
— τὴν ἀρετήν} supply in your faith virtue, blended with your
faith. Let not your faith be a barren speculative faith, but a
Saith that worketh by love. Gal. v. 6. Titus iii. 8. Supply also
in your virtue, knowledge; let your zeal be according to know-
ledge. (Cp. Rom. x. 2.) And in knowledge join temperance ;
let not your knowledge be a γνῶσις, which puffeth up, such as
that of those who, to gratify the carnal appetite, did not scruple to
eat things offered to idols, and professed to have more intelligence
than others, whom they condemned as weak brethren. 1 Cor.
viii. 1,2. Cp. Rom. xiv. 20.
7. ἐν δὲ τῇ φιλαδελφίᾳ τὴν ἀγάπην) and in your brotherly
--. θ ee
.-. ΤΠ ιτιιω«ι«ι ττ:.᾽᾽ο.᾽7χ7τ7-τ΄΄7ι «τ τ..---ἡϑ-ς-ς- -.---
kindness do ye supply, in addition, love. ΑὙγάπη ἴδ more
sive and diffusive than φιλαδελφία. It extends not only to the
brotherhood (1 Pet. ii. 17), but to all men, even enemies. There-
fore Love is the crown of Christian Virtues. As S. Ignatius says
(ad Ephes. 14), ἀρχὴ μὲν πίστις, τέλος δὲ ἀγάπη.
Thus the cornu-copie of Christian fruits and flowers will be
filled up and flow over in plentiful abundance.
8. εἷς rhy— ἐπίγνωσιν) to the mature knowledge of our Lord
Jesus Christ. Knowledge is the fruit of Virtue, see John vii. 17.
By Christian obedience and Christian fruitfulness ye will attain
to the clear knowledge of our Lord Jesus Christ, ». 8 ; or as it
is expressed by St. Paul in his parallel Epistle, that to the
Colossians, ‘‘ roofed and built wp in Him, and slablished in the
Jaith” (ii. 7), being fruitful in every good work, and growing
into the clear knowledge (ἐπίγνωσιν) of God (i. 10).
With this exhortation of St. Peter, compare St. Paul’s to the
Colossians, ‘‘ Put on, as the elect of God, holy and beloved,
bowels of mercies, kindness, humbleness of mind, meekness, long-
suffering ; and over all put on Charity (Love, ἀγάπην), which is
the bond of perfectness ; and may the Peace of God rule in your
hearts, to which also ye were called.” (Col. iii. 12—14.)
9. ᾧ γὰρ μὴ πάρεστι ταῦτα] for, whosoever has not these
graces, that man, whatever may be his professions of knowledge,
is in fact blind; and he is μνωπάζων. He is dlind, because he is
μνωπάζων (observe the participle), that is, because, having the
inner optic nerve clouded with the films of carnal lusts, he is
unable to see those heavenly things which are the true objects of
spiritual vision (2 Cor. iv. }8), and which are too bright for his
hazy eyesight; and he is dazz'ed by them, as Saul was by the
glory of the light of heaven. Acts xxii. 1]. And they are too
distant for the range of his feeble ken, so that he cannot descry
them, but they are far above out of his sight. (Ps. x. 5.)
On this sense of μνωπάζω, to blink, to be purblind, weak-
sighted, and short-sighted, vee Aristot. Probl. 31, who says, that
old men’s vision differs from that of the μνωπάζων in this respect,—
that they see things at a distance but not near, and he sees things
near and not far off. Weéstein, p. 700.
The γὰρ, for, in this text brings out the important doctrine,
that unholiness is the cause of spiritual blindness ; and that, con-
sequently, increase of holiness enlarges the range of spiritual
vision. See Rom. i. 22.
— λήθην λαβών] receiving forgetfulness, by a deliberate act
of his own will. Cp. iii. δ, λανθάνει αὑτοὺς τοῦτο θέλοντας.
The opposite to this is ὑπόμνησιν λαβὼν, 2 Tim. i. 5.
10. διὸ μᾶλλον} Wherefore, since some have fallen away from
their first faith, and have forgotten the vows and privileges of
their Baptism, in which they were once enlightened (see Heb. vi.
4; x. 32), and since their eyes are now blinded (Ὁ. 9), do ye the
rather on this account, taking warning from their downfall,
earnestly endeavour to make your calling and election sure.
St. Peter places our calling before our election, for 80 it is to
ts. God from the beginning sees us in Chriet ; and He foresees
who will persevere to the end. But we can only infer election
from vocation. By Baptism men are visibly declared to be called
of God. And from the fact of their being called, and ingrefted
into the body of Christ, we may suppose them to be elec?.
God has done His part ; it remains for us to do ours ; namely,
so to use His grace, as to make our calling and election sure.
See above, 1 Pet. i. 1, and on Rom viii. 30, and Introduction to
that Epistle, p. 194.
11. οὕτω γάρ] For thue the entrance into the everlasting king-
dom of our Lord and Saviour Jesus Christ will be richly supplied
unio you. If you supply your part (see v. 5, ἐπιχορηγήσατε),
God will richly supply His, not only in abundance of grace, but
of glory also. On this text see Bp. Bull’s Sermon (vii. vol. i.
Ρ. 168), who hence concludes that according to our different
degrees of improvement of God’s grace here, will be our different
degrees of participation in His everlasting glory hereafter. Cp.
above, on Matt. x. 15. Luke xix. 17. John xiv. 2. 2 Cor. ix. 6.
2 PETER I. 12—17.
83
ἐπιχορηγηθήσεται ὑμῖν ἡ εἴσοδος εἰς τὴν αἰώνιον βασιλείαν τοῦ Κυρίου ἡμῶν
καὶ Σωτῆρος ᾿Ιησοῦ Χριστοῦ.
12 Διὸ μελλήσω ἀεὶ ὑμᾶς ὑπομιμνήσκειν περὶ τούτων, καίπερ εἰδότας, καὶ
ἐστηριγμένους ἐν τῇ παρούσῃ ἀληθείᾳ. 13° Δίκαιον δὲ ἡγοῦμαι, ἐφ᾽ ὅσον εἰμὲ τον. 5.1.
ἐν τούτῳ τῷ σκηνώματι, διεγείρειν ὑμᾶς ἐν ὑπομνήσει: 6 " εἰδὼς ὅτι ταχινή
ἐστιν ἡ ἀπόθεσις τοῦ σκηνώματός μον, καθὼς καὶ ὁ Κύριος ἡμῶν ᾿Ιησοῦς
Χριστὸς ἐδήλωσέ μοι. 15 Σπουδάσω δὲ καὶ ἑκάστοτε ἔχειν ὑμᾶς μετὰ τὴν ἐμὴν
ἔξοδον τὴν τούτων μνήμην ποιεῖσθαι.
16 5 Οὐ γὰρ σεσοφισμώνοις μύθοις ἐξακολουθήσαντες ἐγνωρίσαμεν ὑμῖν τὴν
g John 21. 18, 19.
2 Tim. 4. 6.
h Matt. 17. 1—5.
John 1. 14.
τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ δύναμιν καὶ παρουσίαν, ἀλλ᾽ ἐπόπται & 9.7.
ῦ Κυρίου ἡμῶν ᾿Ιησοῦ Xp pay καὶ παρουσίαν, ἀλλ᾽ ἐπόπται γενη- £8.75, 2
θέντες τῆς ἐκείνου μεγαλειότητος" 17 'λαβὼν γὰρ παρὰ Θεοῦ Πατρὸς τιμὴν καὶ 3. 35...
13,13. μελλήσω)] This is the reading of A, Β, C, and Vulg.,
Copt., Sahidic, Armenian Versions, and several cursives, and is
approved by Mill and Bengel, and received by Lach., Tisch.,
Alford. Elz. has οὐκ ἀμελήσω.
The fature, μελλήσω, is found in Matt. xxiv. 6, μελλήσετε
ἀκούειν. The word signifies what is future, and often implies an
intention, as (Matt. ii. 13) μέλλει Ἡρώδης (γτεῖν τὸ παιδίον.
Cp. Luke xxii. 23. Acts xii. 6; xvi. 27; xx. 13. Rev. ii. 10; x.
4. Hence Hesychius interprets μελλήσω by σπκουδάσω.
The sense is, I shall be about to remind you always of these
things, by means of this Epistle, which will be read in your ears,
in your churches, after my decease; and thus I shall always
remind you; and I write with this design, in order that, being
soon about to be absent from you, and from this world, I may
yet continue for ever to exhort you thereby, although you know
these things, and have been established in the truth present with
you, and therefore may seem to have less need of admonition
from me, when adsent from you.
But (δὲ) 1 deem it right, as long as I am in thie mortal
tabernacle of the flesh (2 Cor. v. 1), ἐο stir you up in reminding
you. Cp. iii. 1. I do not profess to teach you any thing new,
but I endeavour to stir you up to recollect those things which
you already know, and in which you have been already settled.
Cp. note above on St. Paul’s language, 2 Cor. viii. 10.
14, 15. εἰδώς] I deem it right to stir you up, as long as I
am in this tabernacle, because [ know that my time is short,
and that speedy is (ἐστιν) the putting off of my tabernacle. Com-
pare St. Peter’s similar language in Acts ii. 26, ἡ σάρξ μου κατα-
σκηνώσει ἐπ᾽ ἐλπίδι. My departure is at hand, it is now fast
approaching ; I have no time to lose; Ae also our Lord Jesus
Christ declared to me. Observe the aorist here: St. Peter is
showing that the writer is referring to the particular occasion,
recorded by St. John, when our Lord revealed this: Christ then
said, that “‘ when thou shalt grow old,’’ literally, when thou shalt
have begun to be old (ὅταν γηράσῃς, guum consenueris), ‘another
shall gird thee, and carry thee whither thou wouldest not ’’ (John
xxi. 18). I have now began to grow old, and I therefore know that
my dissolution is speedy (raxivh); cp. ii. 1. Isa. lix. 7. Hab. i. 6.
St. Peter pre-announces his own death, lest his friends and
readers should be perplexed and dismayed by the sufferings of an
aged and faithful servant of Christ; and lest they should be
témpted thereby to falter in the faith. He therefore tells them
that the Lord Jesus Christ had declared to him the manner of
his death. But he has not therefore failed in his love to Christ;
he is not terrified by the prospect; he describes the martyrdom
which awaited him by crucifixion, whereby he would follow
Christ (John xxi. 19. Cp. Eused. iii. 1), a8 8 putting off of his
tabernacle.
He describes that death by a double figure ; it is the pu/ting
off of a garment, to be reassumed in a more glorious form ; it is also
the removal of a tabernacle, to be replaced by a glorious temple
in the heavenly Sion; as the itinerant tabernacle in the wilderness
was succeeded by the fixed Temple in Jerusalem.
In this double figure he imitates hie brother Apostle, St.
Paal, who had said, “‘ we know that if our earthly house of this
tabernacle shall have been dissolved, we have a building of God,
a house not made with hands, eternal in the heavens ; for in this
we groan, earnestly desiring to be clothed upon with our house
from heaven: for we, that are in this tabernacle, do groan, being
burdened ; not for that we would be unclothed, but clothed upon,
that mortality might be swallowed up in life.”” (2 Cor. ν. ]---4.)
He speaks of his departure under these terms, as well know-
ing that by following Christ in pufting off the tabernacle of the
body of humiliation (see Phil. iii. 21), he will follow Him also in
putting on that body of glory, which he had seen at the Trans-
figuration in the holy mount. He had then craved leave to make
three fabernaciles, and to detain Christ there (Matt. xvii. 4. Mark
ix. 5. Luke ix. 33), but he had there heard Christ talking of his
own departure (ἔξοδος, Luke ix. 31), and he had seen that &o8os
followed by the glory of the Resurrection and Ascension.
The word ζοδον may perhaps be derived by St. Peter from
St. Luke’s narrative of the Transfiguration (Luke ix. 31), and is
happily here applied to describe Ais own ἔξοδος in which he
JSollowed his Master according to His precept (John xxi. 22), even
in the manner of his death. Here is a silent note of the genuine-
ness of this Epistle.
The same word ap to be applied to designate the death
both of St. Peter and St. Paul, by S. Ireneus (iii. 1), μετὰ τὴν
τούτων ἔξοδον, Μάρκος, ὁ μαθητὴς καὶ ἑρμηνεντὴς Πέτρου, καὶ
αὐτὸς τὰ ὑπὸ Πέτρου κηρυσσόμενα ἐγγράφως ἡμῖν παραδέδωκεν :
and perhaps St. Peter’s design that his hearers should have it in
their power on every occasion,—in every emergency and need,
when they would require admonition and comfort,—/o exercise the
remembrance of these things (cp. Rom. i. 9. Eph. i. 16), after
his own decease (μετὰ τὴν ἔξοδον), may have been realized, not
only in writing the present Epistle, but in the composition of the
Gospel of “ Marcus his son” (1 Pet. v. 13).
16. οὐ γὰρ vevogicpévas) for we did not follow cunningly
devised fables—fables sophistically invented (πλαστοῖς λόγοις, ii.
3), with fraudulent purpose, like those fabricated by others, when
we made known (0 you the power and future coming of our Lord
Jesus Christ, but we did this, having been made spectators of His
Majesty.
The preposition ἐξ in ἐξακολουθήσαντες indicates that the
followers of these fables had gone out of the way of truth.
He contrasts his own preaching with that of those whom he
refutes in this Epistle. The Gnostic teachers followed cunningly
devised fables. The system of St. Peter’s adversary, the Father
of the Gnostics, Simon Magus, was grounded on cunningly devised
Jables ; viz., that he bimself was the great Power of God (Acts
viii. 10), and that from him and his paramour, Helena, the Angels
were born, who made the world. See S. Jren.i. 23.1. δ. Hippolyt.
Refut. heres. vi. p. 174. Epiphan. her. 21. Philastr. her. c. 29.
Tillemont, ii. p. 17. Ittig, de heres. pp. 23—34. By. Pearson,
Vind. Ign. ii. 6.
The impious fables of Simon, asserting that he himself was
the “‘ sublimissima virtus " of the Deity, the ‘‘ super omnia Pater,”
and that he (Simon) was the δύναμις μεγάλη of God (see on Acts
viii. 10), and that the Son of God was another apparition of him-
self, dwelling in the man Jesus for a time, are here confuted by
St. Peter’s declaration concerning the δύναμες and μεγαλειότης
of Jesus Christ; and the heavenly witness of the Father to Him
in the Mountain of Transfiguration (cp. Matt. xvii. 1—6. Mark
ix. 2—7. Luke ix. 29—35. John i. 14).
— ἐπόπται) spectators, as of a great Mystery, see above, -
1 Pet. ii. 12; iii. 2. three disciples, of whom St. Peter was
one, were admitted to the nearest view of the arcana of that great
Mystery of Godliness, God manifest in the Flesh. 1 Tim. iii. 16.
11. λαβὼν y. x. ©. Π. τιμὴν καὶ δόξα») for, having received from
God the Father honour and glory.
Jesus Christ received honour, when the voice from Heaven
said, ‘ This is My beloved Son; hear ye Him ;’’ and He received
glory, when His face shone like the sun, and His raiment was
white as the light (Matt. xvii. 2), and St. Peter, James, and Jobn
beheld His glory, the glory as of the only Begotten of the Father.”
John i. 14. On the nominative λαβὼν, cp. 2 Cor. v. 5, 6; vii. 5.
Winer, § 45, p. 314, and on ὑπὸ see ibid. § 47, p. 330.
Christ then received honour and glory from God the Father.
Compare the remarkable resemblance of this passage and John i.
14, concerning the same event, of which St. Peter and St. John
were eye-witnesses. J. W. maak :
2 PETER I. 18, 19.
δόξαν, φωνῆς ἐνεχθείσης αὐτῷ τοιᾶσδε ὑπὸ τῆς μεγαλοπρεποῦς δόξης, Οὗτός
ἐστιν ὁ Υἱός μον ὁ ἀγαπητὸς, εἰς ὃν ἐγὼ εὐδόκησα'
8 καὶ ταύτην τὴν
Q ε Lay > s 9 9 ΟΣ A A ΕῚ ἮΝ a» lel
φωνὴν ἡμεῖς ἠκούσαμεν ἐξ οὐρανοῦ ἐνεχθεῖσαν, σὺν αὐτῷ ὄντες ἐν τῷ ὄρει τῷ
eos
ayy.
k Ps. 119. 105.
John δ. 35.
2 Cor. 4. 6.
Rev. 22. 16.
19* Καὶ ἔχομεν βεβαιότερον τὸν προφητικὸν λόγον' ᾧ καλῶς ποιεῖτε προσ-
ἔχοντες, ὡς λύχνῳ φαίνοντι ἐν αὐχμηρῷ τόπῳ, ἕως οὗ ἡμέρα διαυγάσῃ, καὶ
— οὗτος---εὐδόκησα] This is my beloved Son, in whom I am
well pleased. This reading (els ὃν εὐδόκησα) does not coincide
with that in any of the Gospels, but agrees with the citation in
the Clementine Homilies (iii. 53); and an argument has thence
been derived by some in modern times (e. g. Mayerhoff) in
behalf of the strange theory, that this Epistle is of Ebionitish
origin! But, as Archdn. Hardwick has observed, the citation
corresponds with the form in which the words appear in S.
Hippolytus, c. Noét. c. 5.
See also below on iii. 15, where the author speaks of St.
Paul as his “‘ well-beloved brother,” which is conclusive against
that theory ; inasmuch as St. Paul was the special object of hatred
to the Ebionites and all other Judaizers, as Archdn. Hardwick
has remarked (see Jren. i. 26. 2) ; and in the Pseudo-Clementines
St. Paul is represented under the person of Simon Magus dis-
puting with Peter. Schaff, Hist. of the Apost. Church, ii. 360,
note.
The originality of the reading εἰς ὃν εὐδόκησα may be
remarked as an argument for the genuineness of the Epistle. A
forger would have copied the reading in St. Matthew, xvii. 5.
Observe too, he says, φωνῆς τοιᾶσδε (such as this), he
does not pretend to give the precise words.
18. σὺν αὑτῷ ὄντες ἐν TE ὕρει τῷ ἁγίῳ] being with Him on
the holy mount ; holy, like the place in which God appeared to
Moses and said, “ Put off thy shoes from off thy feet, for the
place whereon thou standest is holy ground” (Exod. iii. 5. Acts
vii. 33), and so Joshua is commanded by the Captain of the Lord’s
host who appeared to him near Jericho, to loose his shoe from his
foot, ‘‘ for the place whereon thou standest is holy.’’ Josh. v. 15.
This designation of the Mountain of Transfiguration as “ the
holy mount,” is an evidence that the history of that event was
well known to the Christians of Asia, probably by the dissemina-
tion of copies of St. Matthew’s and St. Luke’s Gospels, when
St. Peter wrote this Epistle.
There is a peculiar pertinency in this reference to the Zrans-
Siguration here. The False Teachers denied the doctrine of
Christ’s παρουσία or Second Coming (see iii. 4). The Trans.
figuration was designed and declared by our Blessed Lord to be 8
type and earnest of that Future Coming in glory. See the con-
nexion of His declaration concerning His Coming (παρουσία) with
the Evangelical accounts of the Transfiguration, Matt. xvi. 28;
xvii. 1, and the parallel places in St. Mark and St. Luke.
19. καὶ ἔχομεν] and we—observe, we—possess the word of
prophecy ; a more sure word than even this Voice from heaven
which J heard, and than that Vision of the Transfiguration which
1 saw. Do not therefore suppose that you have not as clear
evidence of that Second Coming as J have, who was sdmitted to
see His glory at the Transfiguration.
Our Lord Jesus Christ (says S. Augustine), foreseeing that
some ungodly men would arise, who would disparage His miracles
as if they were the work of sorcery, sent the Prophets to bear
witness of Him before His Incarnation, and therefore the word of
Prophecy is even more sure than the voice which the three
Apostles heard from heaven. 8, Augustine in Joan., Tract. 35.
And again; St. Peter calls the word of Prophecy more sure
than the voice which he heard from heaven; he calls it more
sure, not more true. And what does he mean by calling it more
sure? He means, that it is an evidence by which the hearer is
more assured. And why? Because it might be alleged by im-
pious men, that the voice and light from heaven were magical
illusions ; but no such objection can be made against the word of
Prophecy. By the Voice from Heaven the believing are con-
firmed, and by the Word of Prophecy the unbeliever is con-
vinced. S. Augustine, Serm. 43.
Besides, the Voice from heaven was a single Voice, heard by
only a chosen few, who survived but for 8 short time; but the
Word of Prophecy is the concurrent testimony of many inspired
persons in several ages, and has been delivered to the Churches
of God; and it receives fresh accomplishments, and gains ad-
ditional force, in every successive generation; and it ‘endureth
for hig " (1 Pet. i. 25); and is ever sounding in the ears of the
world.
Farther, the Transfiguration was indeed designed to be a
type of Christ's future Coming in Glory; but the testimony of
types, which are allusive and analogical, is not so clear as the
oe promise and descriptive language of the sure Word of
Prophecy.
Moses and Elias, the Representatives of the Law and the
Prophets, appeared to St. Peter and the two other Apostles on
the holy mount. But St. Peter, in his speeches to the Jews, as
recorded in the Acts of the Apostles, never refers to that per-
sonal appearance; but he always grounds his appeal on the
writings of Moses and the Prophets. The Vision on the holy
mount was a strong argument to himself; but the argument from
the prophetic word, delivered “‘ by holy men of God, borne along
by the Holy Ghost,” was βεβαιότερος, surer, to his hearers.
We must come for our light to the word of prophecy; for
even they, who had the supernatural light, ‘ were fain to resolve
all into this. Witness St. Peter: he, and they that were with
him, saw Christ’s glory and Aeard the voice from heaven. What
then? He had the evidence of both senses; and yet after both
these, he says, ‘we have the more sure word of prophecy’ than
both these—a word more sure and more clear than them both.”
Bp. Andrewes, i. p. 265: see also tdid. i. 19.
Here is a strong evidence of the genuineness of the present
Epistle. A forger, personating St. Peter, would have magnified
the importance of the supernatural visions vouchsafed specially to
him whose character he assumed. He would have exalted those
revelations above prophecy. But the Apostle, whose characteristic
is humility, is not ‘elated by the greatness of his revelations ;”
but wisely and soberly commends the ordinary means of grace,
which ali Christians, of every age and country, possess in the
sacred Scriptures, as of more cogency and value for their assu-
rance and growth in grace, than any extraordinary visions which
were vouchsafed personally to himself.
— ᾧ καλῶς ποιεῖτε] to which (word of prophecy) ye do well
that ye take heed, as to a lamp shining in a dark place—avyunpe
τόπῳ, a dry, gloomy, squalid place (Wetstein, p. 702)—wuntil the
day shall have dawned, and the morning star shall have arisen
in your hearts.
The Apostle compares Prophecy to 8 Jamp which guides the
footsteps of the wayfaring man in a gloomy, desolate place, where
he is not likely to meet any one to direct him on his way; and
serves as his guide in the night and the twilight, till the dawn
appears, and he no longer needs the lamp: compare note above
on the word φωστῆρες, Phil. ii. 15. Prophecy is such a /amp ; it
has a preparatory and manuductory office, as John the Baptist,
the precursor of the Licut, had. He was a λύχνος φαίνων, a
shining lamp; and the Jews did well to rejoice for a season in
hia light (see on John v. 35).
But Prophecy is not the Light. It was sent, as John the
Baptist was, to bear witness fo the Light (John i.7, 8). And the
Lamp of Prophecy is only for a season, till He, who is ‘‘ the True
Light,” ‘the Light of the world’”’ (John i. 4. 9; viii. 12; xii.
46), shall have risen in your hearts; as John was only for a
season, till Christ, the Day-spring from on high, had arisen, and
was fully revealed and manifested in His works. See above, on
Matt. xi. 2—13, and Rev. xxii. 16, where Christ calls Himself
the Morning Star ; and He is called 5 xpd ἑωσφόρου φωσφόρος
by Hippolyt., Refut. her. p. 337, from Ps. cx. 3; and so Theo-
phylact here, who says that the φωσφόρος is Χριστοῦ παρουσία.
These words, eo interpreted, do not imply, that those persons
to whom they were addressed had not received the light of Christ
in their hearts; but they intimate, that all the prophecies con-
cerning Christ had not as yet been fulfilled, and therefore bv
word of prophecy was still in some respects, especially in the
predictions delivered by our Lord and His Apostles, in the New
Testament, concerning His Second Coming and Future Glory, a
lamp shining in a dark place.
If even St. John the Baptist was only a Lamp compared with
Christ, in His First Coming, how glorious was that Coming!
And if all the word of Prophecy, spoken by all the holy men of
old, is only a Lamp compared with Christ in His Second Coming,
how glorious wil! that Coming be!
The Christian, therefore, does well to take heed to the word
of Prophecy, even till the Great Day shall have dawned on the
world, and the Morning Star shall have risen on the hearts of
the faithful, to whom He who is ‘‘the Morning Star” has pro-
2 PETER I. 90, 21.
85
φωσφόρος ἀνατείλῃ ἐν ταῖς καρδίαις ὑμῶν" 3.1 τοῦτο πρῶτον γινώσκοντες, ὅτι 1 Rom. 12. 6.
a , A 297 > , 3 ’, 2] αἱ, a ,
πᾶσα προφητεία γρα ἰδίας ἐπιλύσεως οὐ γίνεται οὗ γα λήμα 3 Sam. 23. 2,
3 , P > , YP φῆς a 3 BY baie 7: = ε»ὔ ἡ γ ρ θε il Τὸ Tim. 3.16.
ἀνθρώπον ἠνέχθη ποτε προφητεία, ἀλλὰ ὑπὸ Πνεύματος aytou φερόμενοι ἐλά.-- } Ῥεῖ. 1.1.
λησαν ἅγιοι Θεοῦ ἄνθρωποι.
mised to ‘give the morning Star” (see on Rev. ii. 28). Then
the Lamp of Prophecy will be eclipsed in the splendour of Christ's
presence, as St. Paul has taught us (1 Cor. xiii. 8, 9. 12). It
will be obscured by the surpassing Light of the Countenance of
God shining on the pure in heart (Matt. v. 8). They will no
more need the prophetic word, who are i to see the
Incannate Worp in all His Glory. Compare S. Augustine, in
Joana., Tract. 35, sect. 9, and Serm. 126.
The truth of Christ's δύναμις καὶ παρουσία, power and
Second Coming, is even now realized by Faith in the hearte of
the believers; but it will hereafter be seen with their eyes.
20. τοῦτο πρῶτον] knowing thie first of all, that no prophecy
Of Scripture becomes a matter of its own interpretation; for
prophecy was not at any time brought (to the world) by the will
of man—like the delusions of the false prophets who prophesied
out of their own hearts (Jer. xxiii. 26)—dut holy men of God
spake, being borne along by the Holy Ghost.
However excellent the uses of Prophecy are—as just de-
clared—yet do not imagine that it can interpret itself. It does
not become a thing of ile own solution. It cannot interpret
itself. Its Interpreter is Time.
The word ἴδιος is used seven times by St. Peter, and always
are sense, ἐΐϑ own: see 1 Pet. iii. 1.5. 2 Pet. ii. 16. 22; iti.
. 16, 17.
The word ἐπίλυσις is best explained by the use of the verb
ἐπιλύω (to interpret, explain) in the Gospel of St. Peter's dis-
ciple, St. Mark, iv. 34, τοῖς μαθηταῖς αὐτοῦ ἐπέλυε πάντα. He
was explaining all things to His disciples; cp. Gen. xli. 12,
where Joseph is said éw:Adew (i. 6. to interpret) to each man
according to his dream. And this is the sense given to ἐπίλυσις
in the Vulg., Syriac, Arabic, and £thiopie Versions. The
passage of Genesis affords an excellent illustration of St. Peter’s
meaning. The dreams of the chief butler and baker, and of
Pharaoh, were from God. So is Prophecy. They could tell
their dreams. But Joseph expressly declares, on both occasions,
that the in¢éerpretation appertains not to himself or to any mao,
but to God. Gen. xl. 8; xii. 15, 16: cp. Huther, p. 287.
The best comment on this passage is supplied by St. Peter
himeelf, in his First Epistle, i. 10, where be represents the Pro-
phets as making search concerning the salvation to be revealed,
and as inguiring what the Spirit of Christ, which was in them,
was indicating.
The Prophets were inspired to prophesy, but were not
enabled to interpret their own prophecies. See Dan. viii. 26, 27;
xii. 8, and Theophylact here, and the excellent remarks of Bp.
Sherlock, at the beginning of his Second Discourse on Prophecy,
vol. iv. pp. 19—23; and so Knapp, De Wette, Schleusner, and
others.
This statement of St. Peter is an answer to the objections of
those who, like the Jews, to whom he was writing, had possessed
the Prophecies for many generations, and yet expected a Messiah
very different from Him Who was foretold by the Prophets, and
came and fulfilled the Prophecies.
It also contains a caution against several errors of the false
Teachers against whom St. Peter is writing.
The Simounians, Cerinthians, and other Heretics of the
Apostolic age, alleged that Moses and the Prophets were not
inspired by God, but by Angels, who made the world. See S.
Hippolytus, Refat. heres. p. 178, προφήτας ἀπὸ τῶν Koopo-
ποιῶν drwy εἰρηκέναι τὰς προφητείας : cp. p. 194. Some οὗ
these heretics even said that the Prophets were inspired by the
Evil Spirit (see ibid., p. 245, and Tertullian, Preescr. Her. c.
48. 8. Epiphan. beret., c. 21).
St. Peter is also warning his readers against another device
of these false Teachers. They grounded their errors on arbitrary
private interpretations of the word of prophecy ; contravening
the public testimony, and received doctrine, of the Universal
Charch of Christ; see S. Iren. i. 23, ed. Stieren, i. 20; i. 26, ed.
Grabe, ‘‘ prophetica curiosius exponere nituntur,” and the asser-
tion of Irenaeus, ‘that the Gnostics study to pervert the Scrip-
tures so as to suit their own fables’ (i. 8. 1); cp. below, iii. 16.
The Gnostics grounded their impure doctrines upon several
passages of the Old Testament, interpreted after their own
polluted fancies, as may be seen in Epiphanius; and out of their
mystical interpretation of it brought in many damnable heresies.
Hence in this Epistle, which is wholly designed as an antidote
against the Gnostics, the word γνῶσις is used in opposition to
knowledge, to which they pretended; Dr. Hammond, on v. 5.
a ..ν.ὉὉὉὉὉὉὉ 0... ....0.-ϑ0 Κ...- ..ς............0.... (ΚΓ Γ΄ Γ΄ ὃ ὺ τὺ 000 τΓ(κ[͵ὶὶ--
It is well observed by Neander (Church Hist., sect. iv.),
speaking of some of the Gnostics, especially of the writer of the
Pseudo-Clementines, that they indulge in violent and tortuous
interpretations, with a view to favour their own opinions. And
the writer of the Clementines, and advocate of Edionite opinions,
would not allow that in the case of the true prophet there was
any state of ecstasy, in which the prophet is borne onward by the
might of a higher Spirit, and announces greater things than he
himself would understand. And as he could not apply his notion
of Prophecy to the Prophets of the Old Testament, he looked on
whatever could not be literally understood, as a mark of ἃ spurious
and delusive prophetic spirit.
St. Peter therefore contrasts the private Spirit of the false
interpreters with the operations of the Holy Sptrit, by whom the
Prophets spake. The Prophets did not speak their own words,
but were illuminated by God. They had gracious intimations
from God of the glorious Revelations of the Gospel, but did not
understand, nor were they able to interpret, their own Pro-
phecies ; as is well said by Gicumenius here, ἤδεισαν τὸν κατα-
πεμπόμενον αὐτοῖς προφητικὸν λόγον' οὐ μέντοι καὶ τὴν
ἐπίλυσιν αὐτοῦ ἐποιοῦντο. They inguired what the Spirit of
Christ, which was in them, did signify. They were like lamps
shining in a dark place till the dawn of day.
Since, therefore, the Propheta themselves could not expound
their own prophecies, which were not produced by their otwon
will, but were cictated by the Holy Ghost, let no person pretend
to explain them by his own private spirit. But for the right
interpretation of the words of the Ancient Propheis, let us listen
to the words of the Apostles, who received the promised gift of
the Holy Spirit who bad spoken by the Prophets, and who ex-
plained by the Apostles the words which He Himself had uttered
by the Prophets. Let St. Peter himself (e. g. in Acts ii. 16. 25.
34), and St. Paul, and St. Matthew, and the other Apostles and
Evangelists, be our Interpreters of Ancient Prophecy. Cp. Bp.
Andrewes, iii. 133. 275, 276, and Wm. Lowth, Preface to Isaiah,
p. 225, ed. 1842.
Prophecy did not come by the will of man, but was dictated
by the Holy Spirit of God. The Prophets prophesied, but did
not interpret their own prophecies. And no one can interpret
prophecy without the aid of the Spirit Who wrofe Prophecy.
“ΝΟ one knoweth the things of God, but the Spirit of God’”’
(1 Cor. ii. 11). And the Spirit of God does not reveal Himself
in men’s private imaginations, setting themselves up in opposition
to the Witness of God in the Mystical Body of Christ; but the
Spirit of God spake by the Prophets and Apostles to the World ;
and He dwells in the public assemblies of the Faithful, and makes
Himself seen and heard in the general consent and concurrent
practice of the Church Universal, to which Christ has promised
His abiding presence (Matt. xxviii. 20), and the perpetual in-
dwelling and guidance of His Spirit (John xiv. 16. 26; xvi. 13).
Herein consists the probationary use of Prophecy ; viz., to
try the faith, and exercise the vigilance and patience, of believers,
and to make unbelievers themselves to become witnesses to the
truth, and instruments in establishing it. Jf Prophecy had been
ἰδίας ἐπιλύσεως, if its interpretation had been declared at the
same time with its delivery, then none of those moral and pro-
bationary purposes would have been answered. The fulfilment of
prophecy in a manner con/rary to all previous expectation, proves
the prophecy to be Divine.
On the inspiration and office of the ancient Prophets, see
Tertullian, Apol. 18, “‘ viros justitid et innocentié dignos Deum
nésse et ostendere ἃ primordio emisit Deus, Spiritu Divino
inundatos.”
This passage of St. Peter seems to be imitated by S. Hippo-
lytus (de Antichristo, 2), οὐ yap ἐξ ἰδίας duyduews ἐφθέγγοντο
of προφῆται (uh πλανῶ), οὐδὲ ἅπερ αὐτοὶ ἐβούλοντο ταῦτα
ἐκήρυττον, ἀλλὰ διὰ τοῦ Λόγον ἐσοφίζοντο. See also ἐδίά.,
ς. 31: compare also his description of the Prophets, in his re-
cently recovered work, ‘‘Philosophumena, or Refutation of
Heresies,” p. 337, ἔπειτα δίκαιοι ἄνδρες γεγένηνται φιλοὶ Θεοῦ,
οὗτοι προφῆται κέκληνται, K.T.A.
On πᾶσα--οὐ = none, see Rom. iii. 20. 1 Cor. i. 29. Eph.
v. &. 1 John ii. 21. Winer, § 26, p. 155.
Before ἅγιοι, Elz. has of; but this is not in the most ancient
MSS. Instead of ἅγιοι, B has ἀπὸ, and this is received by Tisch.,
Alford. On the sense of φερόμενοι, borne along, like a ship by a
wind, Acts xxvii. 16, 17, see Wetstein here, and Trench, Synon.
p. 25.
Acts 20. 29.
1 Cor. 11. 19.
1Tim.4.1. 2Tim.3.1,5. Jude 4, 18.
. 2 PETER IZ. 1.
II. 1 *’Eyévovro δὲ καὶ ψευδοπροφῆται ἐν τῷ λαῷ, ws Kal ἐν ὑμῖν ἔσονται
, ν ‘+ e 9 , ΝῚ ΝΥ 9 la
ψευδοδιδάσκαλοι, οἵτινες παρεισάξουσιν αἱρέσεις ἀπωλείας, καὶ τὸν ἀγοράσαντα
ῬΒΕΣΙΜΙΝΑΒΥῪ ΝΌΤΕ ΤῸ THe Seconp CHAPTER.
In the following Chapter, the writer, enlightened by the
Holy Ghost, has a view of the Heresies rising up in the Church,
and eagerly propagated by men who denied the Lord that bought
them with His own blood, shed for them on the Cross. In it
he displays the immoral consequences of these Heresies, and the
ignominy which they would bring on the Christian name. He
speaks in short and abrupt sentences, as one who is hurried on
with impassioned vehemence and strong emotions.
The fervid eloquence of the writer in this chapter is precisely
what might have been anticipated from the character of Si. Peter,
full of ardent love to Christ, and of earnest zeal for His glory.
It is, therefore, assuredly the part of a poor and purblind
Criticism, to reject this Second Epistle, because it is not like in
style to the First Epistle of St. Peter. When St. Peter wrote
that Epistle, he was like a Shepherd feeding the flock of Christ’s
pasture ; but now, in the Second Epistle, he is the same Shepherd,
fighting against the wolves who were ready to tear the sheep.
He is the same Shepherd in both Epistles; but the feelings by
which he is animated are very different; and the language of his
lips corresponds with the feelings of his heart. Cp. above, In-
troduction, p. 71.
As a preliminary, for the more profitable study of this
Chapter, it is requisite to take a view of the principal Heresies
which were springing up in the Apostolic age, and which de-
veloped themselves before the close of the first Century.
The Gnostic false Teachers of the Apostolic age, and those
who arose immediately after it, whose appearance is predicted by
St. Peter, denied the Lord that bought them with His blood,
shed for them on Calvary, and grieved the Holy Spirit whom
they had received in their baptism. St. Peter, the Apostle of the
Circumcision, had a special commission to refute those heresies.
For they were, for the most part, the up-growth of Judaism, not
able to resist the evidence of Christianity, and desirous to accom-
modate it to its own prejudices. Their promoters were reluctant to
receive the main doctrine of Christianity, that of the ever-blessed
Trinity, as contravening the Jewish notions of the Divine Unity ;
and they were unwilling to accept the belief in a suffering and
dying Messiah. Thus they were led to invent certain theories by
way of compromise. All the heresies which are here referred to
by St. Peter, will, when analyzed, be seen to be logical conse-
‘quences of those Judaistic prejudices.
They may be ranged under the following heads :
The Simonians, or followers of Simon Magus, who may be
regarded as the precursors of the Sadellians, taught that the
Three Persons of the Trinity were only three revelations of the
Same Divine Person; and they ventured to assert that Simon
Magus himself was that person. Thus “they denied the Lord
that bought them.” See 8. Irenaeus, i. 20 (ed. Grabe) ; i. 23
(ed. Stieren). 8. Hippolytus, Ref. heer. vi. p. 175.
The Docete of the Apostolic age, who seem to have sprung
from the sect of Simon Magus, denied the reality of the Auman
body of Jesus Christ, and asserted that He died only in appear-
ance, Thus “they denied the Lord that bought them.” Com-
pare δ. Iren. i. 20, Grabe, “ passum in Judsea pufatum, cum non
esset passus.” Cp. Clem. Alex. Strom. vii.p. 765, and Bp. Pearson,
Vind. Ignat. ii. 11. By. Bull, Judic. Eccl. Cathol. cap. ii.; and
Waterland on the Trinity, ch. vi. vol. v. p. 187. Tidlemont, ii.
p. 23.
The Nicolaitans, by their licentious practices, virtually
denied the Incarnation of the Son of God; see further below on
Rev. ii. 6. 15.
The Ebionites of the Apostolic age, who may be called the
predecessors of the Socinians, denied the Divinity of Jesus.
They affirmed that He was the son of Joseph and Mary, and born
in the ordinary manner of men, and was only a just and holy
man. Thus they detracted from the value of the price paid by
the Son of God on the Cross, and impugned the sufficiency of
that sacrifice which was offered for the satisfaction of God’s
Justice, and for the ransom of Mankind from the bondage of Sin
and Satan, and for the reconciliation of the World to God; and
thus they undermined the doctrine of the Atonement, and denied
1 The old Latin Translation of this passage of 8. Zrenaus is pre-
served in the editions of that Father ; but his original Greek may be
restored from the recently discovered treatise of his scholar, 5. Ai
polytus, p. 257; and vice vers&, the Greek of 8. Hippolytus may fe
the Lord that bought them. See 5. Irenaeus, i. 26, Grabe,
where ‘consimiliter’ is to be read for ‘non similiter,’ from S.
Hippolytus, vi. p. 257.
The Cerinthians of Asia, and many othera of the Apostolic
and sub-apostolic age, such as Carpocrates (S. Hippolyt. Phil.
p- 255), who followed in their steps, separated Jesus from
Christ. They asserted that Christ descended from the Father
into the man Jesus, the son of Joseph and Mary, at His Baptism,
in the form of a dove, and during His Ministry, and
worked Miracles ; but that at the end of His Ministry the Christ
flew away from Jesus, and did not suffer death, but that only the
man Jesus suffered on the cross. See S. Iren. i. 26, Grabe.
S. Hippolyt. Refut. her. vi. p. 256. 8. Epiphan. her. 28.
Tillemont, ii. p. 26. Ittig, p. 583.
All the Gnostics, in fine, of whatever denomination they
were, denied the Nativity, Passion, and Resurrection of Jesus
Christ ; though not all in the same way. Indeed, according to the
excellent summary of their doctrines by S. Ireneus (iii. 11), not
oue of them received the truth, that the “ Word was made flesh.”’
Thus it may be truly said, that they “αἱ denied the Lord that
bought them.’ See S. Ireneus, cited in the Introduction to St.
John’s First Epistle, and Bede here, who says that “ this Epistle
was specially directed against the Simonians, Ebionites, and
Nicolaitans ;’”’ and By. Bull, Defens. Fid. Nic. iii. 1, § 6; and cp.
Dr. Waterland on the Trinity, ch. v. vol. v. pp. 107, 108, where
he comments on this text of St. Peter, and shows that the Apostles
and Apostolic men agree in censuring with the strongest lan-
guage of reprobation those who taught heretical doctrines con-
cerning the Divinity, Humanity, and Atonement of Christ.
Their dogmas were condemned by the primitive Church as
αἱρέσεις ἀπωλείας, heresies of destruction.
Thus great good has been elicited by the wise Providence of
God from the manifold variety of error by which these Gnostic
Teachers sought to corrupt the truth in primitive times. By that
merciful overruling Providence, and by the Voice of the Holy
Spirit in Holy Scripture, and in the Church, condemning their
dogmas, and proclaiming the Catholic Faith, these false Teachers
themselves have been made subservient to the refutation of similar
errors in later times, and to the maintenance of the Truth in
Christ.
Therefore, we may thank God for His marvellous wisdom,
power, and love, in rendering the pernicious devices of the Evil
One ministerial to our everlasting salvation; and we may thence
derive a comfortable assurance, that even in times of greatest
distress and difficulty, when the storm raised by Satan rages most
fiercely, and when the water-floods of Heresy seem ready to over-
whelm the Church, the rock on which she is built will stand
secure, and the violence of the tempest will prove the strength of
her foundation, and “ the rivers of the flood thereof will make glad
the City of God.’’
On the History of these heresies in Apostolic times, the
reader may consult the excellent work of Ittig, de heeresiarch. eevi
Apostolici, Lips. 1690. Budda@i Eccl. Apostolica, Jene, 172y,
cap.v. Bp. Bull, Judic. Eccl. Cathol. cap. ii. Dr. Waterland
on the Trinity, ch. vi. Dr. Burton's Bampton Lectures, 1829.
Waich's Ketzer-historie, vol. i. Neander's Church History, vol.
ii. seet. iv. Gieseler, Ch. Hist. § 44; and see below, Introduction
to the First Epistle of St. John.
1. ἐγένοντο δὲ ψευδοπροφῆται) But there arose false prophete
also (as well as true) in the people, or ancient Church of God in
Israel. On this meaning of λαὸς, see Rom. xv. 10; BMede’s
Works, Disc. xliii. p. 238, on this text.
Do not, therefore, be surprised that there should arise false
teachers among you also, even such as will bring in αἱρέσεις
ἀπωλείας, heresies of destruction, by the side (παρὰ) of the true
evangelical Doctrine received from us. On this use of παρὰ, see
St. Paul’s words, Gal. i. 8, “If any one, or even an Angel from
heaven, preaches any thing παρὰ, beside, what we preached to you,
and ye received from us, let him be accursed.”
The word παρ-εισάγειν implies here something of sidelong
and surreptitious insinuation of what is false, as in St. Paul’s
phrase, speaking of false brethren privily brought in, Gal. ii. 4,
emendcd from the old Latin Version of 8. Irenaeus, e. g. for ἀποστῆναι
in S. Hippolytus, Ὁ. 257, we must read ἀποπτῆναι from the ‘ revoldsse*
in 5. [reneus, and from δ. Hippolytus himeelf. p. 328.
2 PETER Il. 2.
87
αὐτοὺς δεσπότην ἀρνούμενοι, ἐπάγοντες ἑαντοῖς ταχινὴν ἀπώλειαν" 3 καὶ πολλοὶ
ἐξακολουθήσονσιν αὐτῶν ταῖς ἀσελγείαις, δι᾿ obs ἡ ὁδὸς τῆς ἀληθείας βλασφη-
τοὺς παρ-εισάκτου ψευδαδελφούς ; and cp. Jude 4, speaking
of false teachers who παρ-εισέδυσαν, crept in secretly by the side.
Παρ-εισάξουσιν, they will bring in. Observe the fulure
tense. Here is a prophecy of what was still fo come. Contrast
this with St. Jure’s word παρ-εἰσέδυσαν in the past tense, they
crept in. What St. Peter describes as future, St. Jude declares
as present. Here is an evidence that St. Jude wrote after St.
Peter. Cp. iii. 2. Jude 17, and Introduction to St. Jude’s Epistle.
The words ἔσονται---ἀπωλείας are quoted by 8. Hippolytus,
de Cons. Seculi, c. 10, p. 98, ed. Lagarde ; and Firmilian, Bishop
of Cappadocia, early in the third century, refers to this passage as
written by St. Peter, Ep. Cyprian. 75, ‘‘ Petrum et Paulum beatos
Apostolos qui in Epistolis suis hereticos execrati sunt, et ut eos
evitemus monuerunt.” This is an important testimony—from
the country to which the Epistle purports to be addressed (cp.
1 Pet. i. 1 with 2 Pet. iii. 1)—to the genuineness of this Epistle.
— αἱρέσει5] heresies—doctrines adopted by an act of the
private choice (αἵρεσις), in opposition to the Will and Word of
God, and at variance with the public teaching of the Church.
The word αρεσις is often used in the New Testament to
signify a sect (from seguor), see Acts v. 17; xv. 5; xxiv. 5; but
it is a word of more general import, as the etymology shows, and
its sense in any passage must be determined by the context.
Here the Apostle is doubtless condemning separation from the
Church, but the false doctrines of the Separatists is what he has
principally in view; and therefore αἱρέσεις may be here properly
rendered heresies.
Indeed, the one involves the other. For, as S. Jerome says
(ad Titum, c. iii.), ‘though there is this difference between schism
and heresy, that schism is a separation from the Church, and
heresy is perverse doctrine, yet every Schism devises some
Heresy, in order that it may appear to have a reason for separa-
tion from the Church.”
Heresy is 80 called from the Greek word signifying choice ;
and therefore St. Paul says that a heretic is sel/f-condemned (Titus
iii. 10), because by the very act of choosing he condemns him-
self. For ‘‘ we Christians have no licence to bring in any thing
new, or to choose for ourselves. The Apostles of the Lord are
our Guides, who did not choose any doctrines, and bring them in
of their own choice, but received their teaching from Christ, and
faithfully delivered it to the World. And therefore, if even an
Angel from heaven were now to preach to us any thing else, he
would be called anathema by us.”’ Tertullian (Preescr. her. c. 6).
Thus this mention of Heresy follows naturally from that of
ἰδία ἐπίλυσις, or private interpretation. Indeed, Heresy, or the
exercise of arbitrary, private, choice in matters of doctrine, always
os to strengthen itself by private interpretation of Holy
rit.
The Heresies which were propagated by false teachers, deny-
ing the Lord that bought them, i.e. denying the doctrine of
Christ’s true Divintly and Humanity, and of the Atonement made
by Christ on the cross (see the preliminary note to this chapter),
are called by St. Peter ‘‘herestes of destruction,” because they
are opposed to the Way of Salvation; and because they as cer-
tainly lead to the destruction of the souls of men, as the true
Faith leads to their salvation. Therefore, he adds, that they who
bring in these heresies of destruction, by the side of the true
Faith, do in fact bring upon themeelves swift destruction. Here
again St. Peter’s language coincides with St. Paul’s, who says,
“ that the end of those who are enemies of the Cross of Christ is
destruction.” (Phil. iii. 19.)
Let these warnings of the two Apostles be earnestly com-
mended to the consideration of Socinians, and others, who deny
the Godhead of Christ, and reject the doctrine of the Atonement ;
and to the attention of those who favour such opinions, or treat
them as matters of indifference.
The false Teachers to whom St. Paul here refers, are Simon
Magus and his disciples, and Cerinthus and Evion, and the
Nicolaitans ; see Gcumen. and Theophylact here, and the pre-
limi note.
On the use of the genitive in αἱρέσεις ἀπωλείας, see above on
Matt. xxiv. 15, and James i. 26.
— καὶ τὸν ἀγοράσαντα αὐτοὺς δεσπότην ἀρνούμενοι] denying
even the Lord, or Master, Who δοισλί them with His own blood,
shed as the price of their redemption from captivity, for the pur-
chase of them to Himself; and of a glorious inheritance for them.
See on 1 Cor. vi. 20; vii. 23. Gal. iii. 13; iv. 5.
Compare the parallel place in St. Jude’s Epistle, where he
speaks of these false teachers as denying the only Master
(δεσπότην) and Lord Jesus Christ, where the word Θεὸν (God)
after δεσπότην, in the edition of Elz. and in the English Version,
is not found in the best MSS. (see note there), and it seems that
there the Apostle St. Jude calls Christ the only Master (δεσπότη»),
and thus leads us to the interpretation of this place of St. Peter.
St. Peter could hardly have written these words, “ denying
the Lord that bought them,” without some reflection on his own
conduct in the High Priest’s courtyard at Jerusalem, when, not-
withstanding his Lord’s warning, he denied Him thrice. (Matt.
xxvi. 70. 72.) But Ae had not then seen the bloodshedding on
the cross, nor received the gracious outpouring of the Holy Ghost.
— ἐπάγοντες ἑαυτοῖς] bringing upon themselves. Observe
the paronomasia here. They will bring in stealthily heresies of
destruction, and thus they will bring swift destruction upon
themselves.
2. ἀσελγείαις] lasciviousness. See Rom. xiii. 13. 2 Cor. xii.
21. Gal.v. 19. Eph. iv. 19. 1 Pet. iv. 3. It is connected by
St. Peter with the ἐμοί of the flesh in v. 18; cp. Jude 4. Cp.
Weistein, i. p. 588; the word ἀσέλγεια is interpreted in the old
Glossaries by “ impudicitia, lascivia.”
Elz. has ἀπωλείαις here; but ἀσελγείαις is the reading of A,
B, C, K, L, and is received by Grieeb., Scholz, Lach., Tisch.,
Alf., and is important to be observed, as marking the connexion
of heretical doctrine with licentious and unclean living. Those
heresiarchs who ‘denied the Lord that bought them, also taught
men to sit loose from all decent rule and order, and under pre-
tence of liberty, to run riot in luxury and dissolute behaviour :
they were heretics in morality as well as in faith, and of the worst
kind.” Dr. Waterland, v. p. 108.
The denial of the Incarnation of the Son of God, and of His
Passion and Resurrection, took away the strongest motives to
holiness; and the presumptuous claims which the Gnostic Teachers
made to supernatural powers and supereminent spiritual know-
ledge, led to the encouragement of all carnal indulgences. Thus,
for example, Simon Magus, from ‘“‘ whom the knowledge, falsely
so called (ψευδώνυμος yrdors), received its beginnings ’’ (says
Trenaus), asserted that “‘ they who believed in Him were free to
live as they pleased, and that men would be saved by His grace
and not according to their works; and that nothing is good by
nature, but only by institution. And therefore his votaries live
in lasciviousness,” adds Irenaeus, i. 20, Grabe!. Cp. Eused. ii.
18. 8. Augustine, de her. c. 1.
In like manner, the Nicolaitans of the first century denied
the need of martyrdom, and allowed the indulgence of fleshly
lusts. See Gicumen. and Hammond here, and Dr. Whitby, and
below on Rev. ii. 6. 14.
The Gnostic Teachers boldly asserted, that as gold is not
injured by mud, so, whatever they themselves do, they are not
soiled, although they wallow in the mire of lust, and filth of un-
cleanness; and therefore they practise with recklessness such
things as those of which the Apostle says ‘‘that they who do
them shall not enter the kingdom of God,’”’ and they venture to
accuse us who abstain from these things, as mere dotards who know
nothing. S. Ireneus (i. 6. 2).
Some of the Gnostics affirmed, that they themselves were
perfect ; and that no one—not even a Paul or a Peter—could soar
to the heights of their knowledge, and that they were above all
power, and were free to do all things on account of their emanci-
pation from thraldom ; and could not be apprehended, or even
observed, by the Divine Jndge. S. Irenaeus i. 13, ed. Stieren; p.
61, ed. Grabe. Cp. i. 25, ed. Stieren.
Indeed, the enormities committed by them, while pretending
to superior spiritual knowledge of things, are too monstrous to be
recorded ; they may be seen in the histories of their doctrines and
practices, particularly in the works of S. Jrenaus, S. Hippolytus,
S. Epiphanius, and Philastrius, and the collections made from
them by Tillemon/, ii. 19—28. Ittig, de heresiarch. 21—95, ed.
Lips. 1690, and Neander's Church Hist. sect. iv,,and Dr. Bur-
ton’s Hist. of the Heresies of the Apostolic Age, 1829.
The historic records of those moral enormities, foreseen and
denounced in Holy Scripture, serve the important purpose of
showing, that the teaching of Heresy leads to libertinism in
practice; and that the purity of society, and the happiness of
household life cannot be maintained, without vigilant caution and
courageous zeal against the inroads of heretical error, and that we
cannot reasonably hope for the preservation of those blessings
1 The Latia only is here
Hippolytus, Ref. her. p. 175, od. Miller.
served in the editions of S. Irenseus; but his original Greek may be seen in the work of his echolar, S.
Ὡ
88
Ὁ Deut. 32. 35.
4° Ei γὰρ ὁ Θεὸς
1 Jobn 3.8 Jude6. Rev. 20. 2.
Luke 8. 31.
Jobn 8, 44,
2 PETER Π. 3, 4.
μηθήσεται" 8." καὶ ἐν πλεονεξίᾳ πλαστοῖς λόγοις ὑμᾶς ἐμπορεύσονται' οἷς τὸ
κρῖμα ἔκπαλαι οὐκ ἀργεῖ, καὶ ἡ ἀπώλεια αὐτῶν οὐ νυστάζει.
3 2 ε id > 9 ’ > Δ a“ ,
ἀγγέλων ἁμαρτησάντων οὐκ ἐφείσατο, ἀλλὰ σειραῖς ζόφον
without diligent examination of sound doctrine, and unremitting
earnestness in defending it.
“ Denying the Lord that bought them.”’ This Text also is
of great use in confuting the exclusive notions of partial Redemp-
tion, broached by Calvinists and others of later days. In it St.
Peter asserts that Christ died for ali; that He shed His blood
for the salvation of all; that He bought even those who deny
Him, and reject the doctrine of the Atonement made by Him on
the Cross, and thereby are the cause of their own destruction.
St. Peter’s doctrine coincides here also with that of St. Paul, who
affirms that the brother may be destroyed for whom Christ died.
See on Rom. xiv. 15. Besides, St. Peter here expressly declares
that the destruction is brought on these false Teachers by them-
selves; and is not designed by God.
Thus this text declares in the strongest terms the doctrine of
Universal Redemption.
God, being desirous of all men’s salvation (1 Tim. ii. 4), hath
in token thereof, for their sakes whom He loved, bestowed His
beloved Son. The self-same affection was in Christ Himself, to
whom the wicked at the day of their last doom will never dare to
allege, for their own excuse, that He which offered Himself as a
sacrifice to redeem some, did exclude the rest, and so made the
way of their salvation impossible. He paid a ransom for the
whole world; on Him the iniquities of all were laid; and, as
St. Peter plainly witnesseth, He bought them who deny Him,
and who perish because they deny Him (2 Pet. ii.1). As in
very truth, whether we the power and sufficiency of the
price given, or the spreading of that infection, for remedy whereof
the same was necessary, or the largeness of His desire which gave
it; we have no reason but to acknowledge with joy and comfort
that He fasted death for ali men, as the Apostle to the Hebrews
noteth (Heb. ii. 9). Hooker, E. P., book v. Appendix, p. 726.
See also notes above on 1 Cor. viii. 11. Rom. viii. 30; xiv. 15.
Heb. ii. 9.
— δὲ ofs—BracgpnunPhoera] through whom the way of truth
will be evil spoken of. Cp. Rom. ii. 24, rd ὄνομα τοῦ Θεοῦ
δ ὑμᾶς βλασφημεῖται.
The Nicolaitans and Gnostics generally are described by
Gcumenius as most “ unholy in their doctrines, and most licen-
tious in their lives.’’ Clemens Alexandrinus states as 8. reason
for his own writing, that false teachers, professing the name of
Christians, and yet living shameless lives, have brought infamy
(βλασφημίαν) upon the Christian name, even among the Gentiles,
and that it was neces: to disabuse their minds of this illusion,
and to vindicate the Gospel of Christ. See Clem. Strom. iii. init.
Doubtless, the Gentile calumnies against the Christians, to
which Terfullian and the other ancient Apologists refer, and which
were used to instigate persecutions against the Church (Tertull.
Apol. α. 7), were caused by the dissolute practices of the Gnostics.
8. ἐν πλεονεξίᾳ] in covetousness with feigned speeches, speciously
fashioned in fair forms, so as to allure and deceive (see Welst.),
they will make merchandise of you.
Covetousness is represented as a characteristic of the false
teachers of the Apostolic age; and therefore in this, as well as in
other respects, they are compared to the prophet Balaam, who
“loved the wages of unrighteousness ” (v. 15), and fell through
covetousness. They taught things which they ought not, for
Silthy lucre's sake (Tit. i. 11), supposing that godliness is a lucra-
tive traffic (πορισμὸν, 1 Tim. vi. 5); and with this view they
adulterated the word of God, as κάπηλοι adulterate their wares,
in order to allure and deceive. See note on 2 Cor. ii. 17. They
were therefore called χριστέμποροι; see Dr. Bentley on that
text, and Pseud.-Ignat. ad Trall. 7, where is a graphic picture of
these Gnostic teachers,—elal τινες οὐ Χριστιανοὶ, ἀλλὰ Χρισ-
τέμποροι, καπηλεύοντες τὸν λόγον τοῦ εὐαγγελίου, λέγουσι
Χριστὸν, ἵνα Χριστὸν ἀθετήσωσιν, καὶ ob νόμον συστήσωσιν, ἀλλ᾽
ἵνα ἀνομίαν καταγγείλωσιν : for (he adds) “they sever Christ
from the Father, and they calumniate the law of Christ, and His
birth from the Virgin, and are ashamed of His cross, and deny
His Passion, and do not believe His Resurrection. And some of
them (i. e. the Ebionites) assert that Christ is a mere man
(ψιλὸν ἄνθρωπον), and some of them say (e. g. the Simonians),
that the Father, Son, and Holy Ghost are the same thing, and
that the Creation was not made by God through Christ, but by
some other strange power.’
The covetousness of the Gnostic Teachers was exemplified by
the offer made by the Father of Gnosticism, Simon Magus, to St.
Peter himself, at Samaria, as recorded in the Acts of the Apostles
(Acts viii. 18). He supposed St. Peter to be like Aimsel/, and
offered him money for the power of giving the Holy Ghost;
because he worked his own magical juggleries, and taught his own
licentious and self-glorifying doctrines for money. St. Peter in his
indignant reply to that offer, uses the same word as here, τὸ
ἀργύριόν σου σὺν σοὶ εἴη εἰς ἀπώλειαν ( Acts viii. 20).
The Valentinians also, of the Sub-Apostolic age, would only
impart their mysteries to those who paid large sums of money
for them (8. Iren. i. 20), and the Gnostic teachers are called
χρηματολαίλαπες by Pseud.-Ignat. ad Magnes. § 9.
— ἡ ἀπώλεια αὐτῶν ob νυστάζει} their destruction slumbereth
not: properly, does not nod the head, as if it were dozing, like a
weary Judge, γυστάζων δικαστὴς, Plato, de repub. iii. 405. Cp.
Matt. xxv. 5, where this word describes the Virgins in the parable,
and Welstein, i. p. 508, and here, p. 703. Here is a ic per-
sonification of Divine Retribution. Compare the words of Elijah,
contrasting the slumber of Baal with the Eternal watchfulness
of Him Ν who neither slumbereth nor sleepeth.” (1 Kings
xviii. 27.
4. εἰ ydp) For if God spared not Angels who sinned, but
ταρταρώσας, committed them to chains of darkness, in which
they are kept for judgment. Compare Jude 6. He (God) hath
kept Angels, who kept not their own first Estate, but left their
own habitation, for the judgment of the great Day, in everlasting
chains under darkness. Cp. Wisd. xvii. 18. A, B, C have
σειροὶ, cares, here, or dens. See Passow; and this reading is
received by Lach., Alf. ; but not by Tischendorf, and it does not
appear to be authorized by any of the Cursive MSS. or Versions.
A has (dors here.
The words σειραῖς ζόφου ταρταρώσας παρέδωκεν declare that
the chains of darkness are the Tartarus of which the Apostle
8.
Besides τηρουμένους, being kept, is the reading of B, C*,
G, K, and of the majority of Cursive MSS., and A and some
Versions have κολαζομένους τηρεῖν, and some Versions express 8
Suture, κολασθησομένους. The reading of Elz. τετηρημένους,
having been kept, rests on very little authority.
The word ταρταρώσας, found here and only here, does not
necessarily signify casting them down to Tartarus, which would
be καταταρταρώσας; but (like φλογώσας, τεφρώσας, κεραυνώσας,
and other similar words) it signifies their element of punishment ;
and this statement, so understood, is quite consistent with the
revelations of Scripture concerning the present liberty of evil
Spirits, who carry a hell, a Tartarus, about with them. Cp. A
Lapide here, p. 284, and Estius, p. 1170, and Bengel, who says,
“possunt in ¢err& versari mancipia faréari.’’ (Luke viii. 31.
Eph. ii. 2. Rev. ix. 11; xii. 9.) The word δ ς is used
by the LXX, in Job (xl. 15), in the sense of a deep thicket, as it
seems; and tdprapos and raprapovxos are used by S. Hippolytus
in his newly discovered treatise (pp. 338, 339), and he seems to
make a distinction between Tarfarus and the lake of fire: for
he describes Tartarus asa dark place, Ταρτάρου ὄμμα ἀφώτιστον
ὑπὸ Λόγον φωνῆς μὴ καταλαμφθὲν, and then proceeds to speak
of the lake of fire, where ταρταροῦχοι ἄγγελοι are used as insires-
mente of punishment.
Origen (in Rom. lib. 3), referring to Jude 6, says, “ seternis
vinculis in éarfaro (al. in tartarum) constrictos renovavit.””
This passage, and the parallel in St. Jude 6, are two important
Texts on the present condition and future destiny of Evil Angels ;
and, consequently, of those persons who yield to their solicita-
tions (see Matt. xxv. 41),
ese two texts declare—
(1) That some Angels sinned ; and, as a penalty for their
sin, were cast out of their original habitation ; and,
(2) That they have been committed in custody to chains of
darkness; and that they are now being kept in them, and they
there endure some punishment.
(3) That they there remain even to the end of the World,
and are reserved there for the Judgment of the Great Day.
This appears also from the language of the Devils them-
selves to Christ, “" Art thou come to torment us before the season
(καιροῦ) of Judgment?’’ See Matt. viii. 29, and note; and on
Luke viii. 31.
It is also evident from our Lord’s words, describing the
transactions of the Great Day. He there pre-announces that He
will then say to them on the left hand, ‘‘ Depart from Me, ye
cursed, into everlasting fire, that hath been prepared for the
Devil and his angels.” They are therefore not yet cast into it.
It is also further apparent from the Apocalypse, i
2 PETER I. 5—10. 89
ταρταρώσας παρέδωκεν εἰς κρίσιν τηρονμένους"
δὰ at ἀρχαίον κόσμου οὐκ 4Gen.7. 21
ΡΧ μ 1 Pet. 8 19, 20.
ἐφείσατο, ἀλλ᾽ ὄγδοον Νῶε δικαιοσύνης κήρνκα ἐφύλαξε, κατακλυσμὸν κόσμῳ Ie. ι5.
ἀσεβῶν ἐπάξας: δ"
ὁ Gen. 19. 24.
καὶ πόλεις Σοδόμων καὶ Toudppas τεφρώσας καταστροφῇ him 26. 10.
Isa. 18. 19.
κατέκρινεν, ὑπόδειγμα μελλόντων ἀσεβεῖν τεθεικώς: 7‘ καὶ δίκαιον Δὼτ, κατα- Jer. 50.40.
πονούμενον ὑπὸ τῆς τῶν ἀθέσμων ἐν ἀσελγείᾳ ἀναστροφῆς, ἐῤῥύσατο" ® " βλέμ- Hos. 11.3.
a a > mae v4 A > 3 aA < iq 3 € ὔ AY
ματι yap καὶ ἀκοῇ ὁ δίκαιος ἐγκατοικῶν ἐν αὐτοῖς ἡμέραν ἐξ ἡμέρας ψυχὴν Jude?
f Gen. 19. 7, 8, 15.
δικαίαν ἀνόμοις ἔργοις eBacdnler 5." οἷδε Κύριος εὐσεβεῖς ἐκ πειρασμοῦ 4" 19,15
ek. 9. 4.
h Ps, 34, 17, 19.
ῥύεσθαι, ἀδίκους δὲ εἰς ἡμέραν κρίσεως κολαζομένους τηρεῖν" 19 ' μάλιστα δὲ ἢ cor. 10.13.
τοὺς ὀπίσω σαρκὸς ἐν ἐπιθυμίᾳ μιασμοῦ πορενομένους, καὶ κυριότητος KaTa- 1
ae 4, 7, 8, 10,
the casting of the Devil into the Lake of Fire, as an event which
has not taken place, but is yet future. Rev. xx. 10.
(4) Comparing also these texts with other portions of Holy
Scripture (1 Pet. v. 8), where the Devil is compared to a roaring
Lion walking about, seeking whom he may devour; and (Rev.
xx. 7) where Satan is described as loosed; and with the clear
assertions of the Apostolic writings, describing his present liverty,
energy, and influence, and ay Sia him as ‘‘ the Prince of the
power of the air’’ (ἀέρος not αἰθέρος, Eph. ii. 2), and as “180 god
of this world’? (2 Cor. iv. 4), we must conclude, that the chains
of darkness, of which the Apostles St. Peter and St. Jude speak,
and to which Satan and his associates are now confined, and in
which they will be kept even till the day of Judgment, are of
such power as to restrain them from ever recovering their place
in the regions of light; but not such as to prevent them from
exercising great power over those persons in this lower world,
who allow themselves ‘‘ to be taken captive by them at their will.”
See above, note on Eph. ii. 2, and below on Rev. xx. 1—8.
The Book of Enoch, in like manner, describes the Evil
Angels as chained under the earth, till the Day of Judgment,
when they will be cast into the Lake of Fire. See there, cap. v.
16; x. 8. 15; xiv. 4; xxi. 6; xxii. 4. Huther, p. 205. Cp.
also the Catena here, p. 91, where we read, that “ δὲ the end of
the world, Christ will condemn to severer punishment those evil
Angels whom He has already ehut up (in the abyss), and this He
will do by casting them into everlasting fire.” And Bede says
here, ‘‘The Apostate Angels are yet to be condemned to the
penalties of the Final Judgment; for although they have already
received the nether regions of the murky air, as a prison-house,
which, when compared to the bright glories of heaven, where they
once dwelt, may be called an Inferno, yet there is a deeper gulf
below, which still awaits them.”
Accordingly, S. Jerome (in Eph. vi.) delivers it as the opinion
of all the Doctors of the Church, that ‘‘ the Devils have now their
abode in the space between heaven and earth.” And S. Augustine
(De Civ. Dei, viii. 22) says, ‘that the Devils dwell in this nether
air, and being cast down from heaven for their sin, they are here
pre-condemned as in a prison, suitable to their βίῃ." And it is
asserted as an article of the Catholic Faith, by S. Zreneus (i. 2),
that ‘Jesus Christ will come again hereafter, to raise all bodies,
and to judge all men, and to cast the rebel Angels into everlasting
fire.” S. Justin Martyr, Origen, in Num. cap. 22, S. Irenaeus
(v. 26), and Eusebius (iv. 17), were of opinion ‘that the Devils
never openly blasphemed God before the publication of the
Gospel, because they did not know till then what their fudure
punishment would be;’’ which opinion, whether true or no,
shows that those ancient writers did not imagine that the Devil
had as yet been cast into hell. See the discourse of Joseph
Mede, Works, p. 24, Disc. v.
5—7.] 8. Clement, Bishop of Rome, seems to have had
this passage of St. Peter before him when he wrote his Epistle,
capp. 7. 9. 11. pp. 34. 47 note, ed. Jacobson, p. 58, ed. Dressel.
Ἂ ὄγδοον N&e] eighth Noah. Observe the order of the words ;
Sydooy, eighth, is emphatic. It not only calls attention to the
fact, that he was saved with seven others (on which use of the
ordinal see Winer, § 37, p. 223), but it places him as it were at
the highest point of the climax; and in this respect this expres-
sion may be compared with St. Jude’s saying, ‘ Enoch, the seventh
from Adam,”’ υ. 14.
Seven is the namber of completion and rest, the Sabbatical
number; and in Enoch—the seven‘4 from Adam—who walked
with God, and did not die, but was translated from the turmoils
of this world to a heavenly rest, and taken up to God, there
appears to be a figurative adumbration of the Sabbath of heavenly
rest, “ which remaineth to the people of God.” Heb. iv. 9.
The ancient Fathers also observe, that a figure of the Glory
of the Resurrection, assured to those who rise to the new life in
Christ, may be seen in Noah (whose name is Comfort), the
Preacher of righteousness, the eighth ; under whom the seven are
Vou. IL—Paar IV,
gathered as under their head, in the Ark, the figure of the Church,
rising above the old World buried in the Flood,—which, as St.
Peter teaches, is the type of Baptism, the Sacrament of Spiritual
Resurrection, and makes us partakers in the benefits of the Burial
and Resurrection of Christ (1 Pet. iii. 21), and derives its hopes
therefrom. We are born again to a lively hope of a Resurrection
to glory in Christ, whose name, Jesus or Saviour, is equivalent to
888, and who rose on the eighth day from the Grave. See note
above on Luke xxiv. 1. They who abide in the Ark of the Church,
built by Him Who is the true Comfort, the true Preacher of
righteousness, and who brought in everlasting righteousness (Dan.
ix. 24), will be borne therein by the Spirit over the waters of this
troublesome world, till it is safely moored on the Ararat of
Heaven. It is observable, that the Mountain on which the Ark
is said to have rested, is called by the Arabs “‘ the Mountain of the
Eight.” See Hammond here ; or, as others affirm, a village near it
is called the “‘ town of the Eight.” Cp. Winer, R. W. B. p. 82.
— ἐπάξα:] This form of the sorist (instead of ἐπαγαγὼν) is
condemned by the Atticists, and is very rare. See Butimann,
§ 114, p. 64.
1. ἀθέσμων of the lawless. Cp. iii. 17. Especially violators
of divine laws, θεσμοί.
Observe, therefore, that, before the Decalogue was given, there
was a Moral Law of God in the World. Cp. Rom. ii 14. And
this was broken by the inhabitants of Sodom and Gomorrha ; and
for their violations of that Law, ccna δὲ to unlawful Mar-
riages, the Canaanites were extirpated. Vv. Xviii. 3 — 28.
9. ἀδίκου----τηρεῖν] to keep wicked men under punishment
unto the day of Judgment: as the rich man in the Parable is
kept in Hades, during the interval between Death and Judgment.
See Luke xvi. 23.
10. τοὺς ὀπίσω σαρκὸς, κιτ.λ.} those who are walking after
the flesh—that is, who are not led by the Spirit, but by the flesh,
and fulfil the lusts thereof (Gal. v. 17, 18. Rom. viii. 12—14.
Jude 8), as the Gnostic Teachers and their votaries did, see v. 2.
— καὶ κυριότητος καταφρονοῦντας) and despising lordship: as
St. Jude expresses it, κυριότητα ἀθετοῦσι, they cancel, or annul
lordship ; i.e. render it of none effect ; remove it from its place,
dethrone it. See the use of ἀθετεῖν Mark vii. 9. Luke vii. 30.
John xii. 48. Gal. ii. 21; iii. 15. Heb. x. 28.
The Gnostic Teachers despised and annulled κυριότητα, or
lordship, in various ways :
(1) With regard to God the Father, the Κύριος Kuplay,
Lorp of Lorps.
Hence the Afthiopie Version explains the word lordship
here by the Creator. They ἃ from His κυριότης, or
Lordship, by their system of dualism, in which they set up δ
rival evil deity in opposition to the One True God ; and by sepa-
rating the supreme God from the Demiurge or Creator of the
material World; the origin of which was ascribed by many of
them to Angels or to fons. See above on Col. ii. 8, and
1 Pet. i. 23. S. Iren. i. 28. 5. August. her. 6. Epiphan. her.
26. Ittig, p. 34. Tillemont, ii. pp. 17. 23, where he rightly
says, ‘‘ All who took the name of Gnostics distinguished the
Creator of the World from the God Who revealed Himself by
His Son; thus they made two gods.” Cp. Gieseler, Ch. Hist.
§ 44.
They despised and annulled lords,
(2) With regard to the Lord Jesus Christ. Some of them,
(e.g. the Edionites) regarded Jesus as a mere man; others (the
serinthians) separated Jesus from Christ (see above on v. 1), and
they denied the Passion and Resurrection of Jesus Cunist, by
which he has acquired universal lordship over the Church and
ala! the World. See Matt. xxviii. 18. 1 Cor. xv. 25. Phil. ii.
—9.
They also invoked other mediators in place of Christ (see on
Col. ii. 8. 1 Tim. ii. &), and denied the Lord that bought them (v. 1;
cp. Jude 4); and would not call Him Lord (δ. Jren. i. 1), although,
as St. John says in the Apocalypse, He has His name Paes on
k Jude 9.
2 PETER II. 11—13.
φρονοῦντας. Τολμηταὶ αὐθάδεις δόξας οὐ τρέμουσι βλασφημοῦντες" |! " ὅπου
ἄγγελοι ἰσχύϊ καὶ δυνάμει μείζονες ὄντες οὐ φέρουσι κατ᾽ αὐτῶν παρὰ Κυρίῳ
1 Jer. 12. 8.
Jude 10.
18 τὰ
m Jude 12. σονται,
βλάσφημον κρίσιν" |?! οὗτοι δὲ, ὡς ἄλογα ζῶα γεγεννημένα φυσικὰ εἰς ἅλωσιν
καὶ φθορὰν, ἐν οἷς ἀγνοοῦσι βλασφημοῦντες ἐν τῇ φθορᾷ αὐτῶν καὶ φθαρή-
κομιούμενοι μισθὸν ἀδικίας" ἡδονὴν ἡγούμενοι τὴν ἐν ἡμέρᾳ τρυφὴν,
His vesture and on His thigh, “ King of Kings and Lord of
Lords.” (Rev. xix. 16.)
They despised and annulled lordship—
(3) With regard to earthly rulers, who are Vicegerents and
Deputies of God (Rom. xiii. ]—3), and are entitled to subjection
for the Lord's sake (1 Pet. ii. 13). They took away the founda-
tion of the authority of Civil Governments, by denying the Lord-
ship of God and of Christ; and by affirming themselves and their
votaries (who held the speculative gnosis which they delivered) to
be free to do all things, and to be exempt from all civil restraints.
See above on συ. 2, and | Pet. ii. 16.
St. Peter wisely uses here a comprehensive word, κυριότητος,
lordship, in order to remind all, that they, who despise the lord-
ship of the Lord God, and of the Lord Jesus Christ, will pay no
regard to the lordship of earthly lords and governors; and that
men must first “‘ fear God,"’ before they can “‘ honour the ἀπο."
1 Pet. ii. 17.
— δόξας od τρέμουσι βλασφημοῦντες] they (these false teachers)
tremble not while railing at, or speaking evil of, glories, δόξας.
Cp. Jude 8.
What are δόξαι, or glories, here?
Doubtless the word δόξα is chosen, as the word κυριότης
before (see last note), for its large and general import.
It signifies, — .
(1) The μεγαλοπρεπὴς δόξα, the excellent glory, the Divine
Shechinah of the Godhead itself, i. 17.
(2) The glory of the Incarnate Word. Johni. 14. James
1
(3) The glory of the Holy Ghost.
The false Teachers blasphemed the glories of the Father,
Son, end Holy Ghost, by disparaging the Creator and Redeemer,
and by ascribing the work of the Divine Sanctifier to their own
magical arts, and by calumniating the prophecies of Holy Scripture,
given by His Inspiration. See on i. 21.
(4) They denied the Resurrection of the Flesh; and thus
they derogated from the future glories of Christ, when He “ will
come in His glory (Matt. xxv. 31) and in the glory of His
Father” (Matt. xvi. 27), and when “ He will be glorified in His
Saints '’ (2 Thess. i. 10); and in “ their glorious bodies, fashioned
to be like unto His glorious body,” Phil. iii. 21. See 1 Pet. i. 11,
the only other passage in N. T. beside Jude 8, where δόξα is
found in the plural as here.
(5) They spake evil of the glory of the Holy Angels. The
Simonians represented them as the offspring of Simon Magus,
who “ was glorified by many as God.” See Catena here, p. 93,
where it is truly said, “‘ Peter here refers to the Simontans, who
blended licentiousness with ungodliness.” And they traduced the
Holy Angels as rebels against God, see 8. Jren. i. 23.1. And
the successor of Simon Magus, Menander, called himself the
Saviour, and affirmed that he could impart knowledge greater
than that of the Angels. 8S. Ireneus, i. 23. 5.
(6) They spake evil of earthly dignities, which are images
and glories of God’s majesty (Rom. xiii. 1—3), and are even
called gods (Ps. Ixxxii. 6), as man himself is, in his headship
over woman. 1 Cor. xi. 7.
(7) They spake evil of the glories of the natural world
(1 Cor. xv. 40), ascribing their creation to the operation of the
Demiurge, hostile to the supreme God. See the preceding note.
11. ὅπου ἄγγελοι) whereas Angels, although greater in slrength
and might, do not bring against them, before the Lord, a railing
judgment. On this use of ὅπον see Thucyd. viii. 96, ὅπου
τοσαύτη ἡ ξυμφορὰ ἐπεγεγένητο, πῶς οὐκ εἰκότως ἠθύμουν;
Huther, and cp. 1 Cor. iii. 3.
There are two probable interpretations of this passage—
(1) Although they (i.e. these false teachers) are so insolent,
contumacious, and impious in speaking evil of the glories of God,
and of His Angels, and Saints, and His earthly representatives (see
preceding note), and although the Angels of God are far superior
to them (i.e. to these deceivers) in strength and might, however
these false teachers may boast of their own mighty power,—as
Simon Magus, who called himself “ sublimissima virtus,’’ and
others did,—yet the Angels of God do not retaliate, and bring
against them (i.e. against these false teachers) a railing verdict
(κρίσιν) ; but reserve all things for the future sentence of God
the Only Judge.
. The good Angels of whom St. Peter speaks, earnestly desire
the repentance of the wicked (see Luke xv. 7—10); but Satan
is the accuser, even of the good, before God. Rev. xii. 10.
The same thought occurs in St. Jude’s Epistle, in a some-
what different form, in reference to the Evil Spirit himself, by
whom these false teachers were employed as emissaries. Although
Michael is an Archangel, St. Jude argues, and superior in might
to Satan ; and although Satan dared to contend with him for the
body of Moses, which had been buried by God, yet Michael did
not bring against Satan δ railing judgment, but referred all to the
tribunal of God,—“‘ The Lord rebuke thee!”
Therefore, great is the insolence of these heretics in speaking
evil of God Himself, of His Lordship and Glory ; and of that of
His Blessed Son and the Holy Spirit; and of heavenly and earthly
Powers.
(2) The second interpretation is as follows :—Theophylact,
in ancient times, and Bengel and others, in later, suppose that
αὐτῶν, them, refers to δόξας, glories ; and that the sense is, as
gathered from the parallel passage in St. Jude, that the good
Angels do not bring a railing accusation against glories, i.e.
Angelic powers, however defaced they may be ; as they are in the
case of Evil Angels.
This sense has something to recommend it. Satan, though
falten, is still an Angel, he is “ the strong man” (Matt. xii. 29) ;
he is a Prince (Eph. ii. 2), and he was created by God; he is
immortal, and immortality is from God. Therefore he is still a
δόξα, though sullied and marred; and to condemn him is not for
us, but for God.
But, on the whole, the first interpretation seems preferable.
St. Peter, in this Epistle, frequently uses the pronoun αὐτῶν and
αὑτῶν in referring to the false teachers. See this chapter, vv. 2,
3. 12, 13; and αὐτοῖς, τ. 20—22. And this interpretation is
sanctioned by Didymus.
There is also something constrained in the interpretation
which rightly supposes δόξας to mean glories—even the glory of
God, and Christ, and good Angels—and then explains αὐτῶν,
referred to δόξας, as applicable only to Evil Angels.
Besides, δόξαι is never used in a personal sense in the New
Testament. Δόξα does not ever signify an Angel; but it signifies
an attribute of Angels: and therefore αὐτῶν, which is personal
here, can hardly refer to δόξας.
Lastly, though there is much similarity between St. Jude’s
Epistle and this Second Epistle of St. Peter, yet, as might be
expected, the one very often adds new matter to the other. Thus
here, in the next verse, we have ἀπάται, where St. Jude has
ἀγάπαι, and σπῖλοι, where he has σπιλάδες.
The words παρὰ Κυρίῳ are not in A and some Versions, but
are in B, C, G, K.
12. οὗτοι δέ] but these men, like irrational animals, which have
been Lorn naturally for capture and for destruction. It is well
observed by Bede here, that there is a resemblance between these
teachers and brute beasts in this respect, that both are led by
their fleshly appetites to fall into snares and destruction. They
profess to exercise their reason with superior acuteness and to be
able to save others, but they reduce themselves, by their doctrines
and practices, to the level of irrational animals, which are made
to be taken and sacrificed as victims. Cp. Bava Mezia, ap.
Wetstein, p. 706, ““ Rabbi Judas vitulo fienti, cum ad mactandum
adduceretur, ‘ Abi,’ inquit ; ‘in hunc enim finem creatua es.’"
Elz, has φυσικὰ before γεγεννημένα, but it is after it in A,
B, C, and is used almost adverbially,—torn as mere natural
creatures, without reason or grace. Winer, § 54, p. 412.
— ἐν οἷς ἀγνοοῦσι βλασφημοῦντες) They profess superior
gnosis, or knowledge, but yet they are guilty of speaking blasphemy
of things which they know not. On the construction, equivalent to
ἐν τούτοις ἃ ἀγνοοῦσι, see Winer, § 66, p. 553. Cp. Jude, r. 10.
— ἐν τῇ φθορᾷ αὑτῶν καὶ φθαρήσονται] The double meaning
of φθείρω, to corrupt and destroy, can hardly be rendered in
English. Cp. 1 Cor. iii. 17, the best comment on this text. Elz.
has καταφθαρήσονται ; but A, B, C* have καὶ φθαρήσονται.
18. ἡδονὴν ἡγούμενοι τὴν ἐν ἡμέρᾳ τρυφήν) deeming their
revelry, which is in the day-time, to be delight. Thus the Syriac
Version renders this passage, and so the English Version, and
Gcumenius; and Passow renders the words ἐν ἡμέρᾳ, ‘ by day,’
and refers to passages in Pindar, Herodotus, Aschylus, and
Thucydides, in support of this rendering.
This translation seems to be correct, as marking the voluptu-
2 PETER II. 14—16.
9ὶ
σπῖλοι καὶ μῶμοι ἐντρυφῶντες ἐν ταῖς ἀπάταις αὐτῶν, συνενωχούμενοι ὑμῖν'
14 ὀφθαλμοὺς ἔχοντες μεστοὺς μοιχαλίδος καὶ ἀκαταπαύστους ἁμαρτίας, δελεά-
ζοντες ψυχὰς ἀστηρίκτους, καρδίαν γεγυμνασμένην πλεονεξίας ἔχοντες, κατάρας
τέκνα: 155
καταλιπόντες εὐθεῖαν ὁδὸν ἐπλανήθησαν ἐξακολουθήσαντες τῇ ὁδῷ 2 Num. 22.7, 21.
τοῦ Βαλαὰμ τοῦ Βοσὸρ, ὃς μισθὸν ἀδικίας ἠγάπησεν, 1ὅ ἔλεγξιν δὲ ἔσχεν ἰδίας
παρανομίας, ὑποζύγιον ἄφωνον ἐν ἀνθρώπου φωνῇ φθεγξάμενον ἐκώλυσε τὴν
τοῦ προφήτον παραφρονίαν.
ous recklessness of these deceivers, not delaying their enjoyments
till night-dime : μεθημεριναὶ rpvpal were a sign of great voluptu-
ousness. Cp. Demosth. de Coron. pp. 270. 279.
This is noted as a characteristic of the Gnostics. Even
heathens were, for the most part, content with revelry in the
nighi-time; for they that are drunken are drunken in the nighi
(1 Thess. v. 7); and it was the rule of Christians to walk honestly
as in the day (Rom. xiii. 13), but these heretical libertines revelled
in the day itself, and deemed that revelry to be delight. See
S. Jerome (adv. Lucif. Ρ. 53), “ἴπης Nicolaus diu noctuque
nuptias faciens obscoenas,” &c.; and Epiphan. her. 25, asserting
as one of their maxims “ that a man had no hope of everlasting
life,” ἐὰν μὴ καθ᾽ ἑκάστην ἡμέραν λαγνεύῃ.
Another interpretation, which deserves to be noticed, is this,
while they boast themselves wise, they are like idiots and mad-
men in preferring the voluptuousness of a day, “ unius diecule
volaticum gaudium,” to the bliss of eternity. This was the case
with these Gnostic Teachers. They dissuaded Christians from
suffering martyrdom for Christ (Philast. c. 36). See on Rev. ii.
14. 20. “Semper pseudo-prophete dulcia pollicentur, et ad
modicum placent.’’ S. Jerome, c. Jovin. lib. 11, ad fin.
— σπῖλοι καὶ μῶμοι] spots and blemishes; opposed to Him
Who is ἄσπιλος καὶ ἄμωμος (1 Pet. i. 19), and to you who ought
to be found ἄσπιλοι καὶ ἀμώμητοι (iii. 14).
— ἀπάταις) deceits. A** and B, and some Versions, have
ἀγάπαις here, love-feasts, and s0 Lach. ; see Jude 12, οὗτοί εἶσιν
ἐν ταῖς ἀγάπαις ὑμῶν σπιλάδες, συνενωχούμενοι ἀφόβως, ἑαυτοὺς
ποιμαίνοντες.
But it is not probable that, if ἀγάπαις had been the original
reading here, it would have been altered into ἀπάταις. The pro-
bability rather is, that there is indeed a similarity between the
passages of St. Jude and St. Peter, and also some independent
characteristic in each. The False teachers called their meetings
ἀγάπαι, love-feaste, but they were mere ἀπάται, deceits. Their
table was a snare. Ps. Ixix. 19. 23.
As is well observed by Windischmann (Vind. Petr. p. 45),
there is a similar paronomasia or play on the words ἀπάτη and
ἀγάπη in St. Paul’s Second Epistle to the Thessalonians, ii. 10;
‘*St. Peter would not call these heretical feasts by an honourable
name (dydwas), but styles them ἀπάτας, and describes their true
character by adding the word ἐντρυφῶντες.᾽"
The Gentiles denied Christ’s Passion; and therefore they
rejected the Doctrine of the Church concerning the Holy Eucha-
vist. See S. Iynat. ad Smyro. §§ 6, 7, with:Bp. Pearson’s re-
marks, Vind. Ignat. ii. c. 11, and Dr. Waterland, vol. viii. p. 31,
and the Notes in Dr. Jacotson’s Patr. Apost., ii. pp. 444, 445.
Therefore, also, it was only for the sake of carnal indulgence that
they took part in the Jove-feasts of the Church. .
On the Christian ἀγάπαι, or love-feasts, see above, on 1 Cor.
xi. 20, 21.
14. μοιχαλίδος) of an adulteress. A very strong expression.
ir eyes are full of an adulteress ; as Plutarch (de Verecund.
falsa, p. 528, cited by Wetstein. Hammond, p. 815) says of
persona, who have not κόρας (= pupillas, et virgines), but πόρνας
ἐν τοῖς ὄμμασιν, harlote in their eyes.. Compare note above, on
James iv. 4, Μοιχαλίδες, ye adulteresses ]
— ἀκατακαύστους ἁμαρτίας) he who is baptized is pledged to
cease from sin; see 1 Pet. iv. 1, πέπαυται ἁμαρτίας, but their
eyes cannot be made to cease from sin.
— Sercd(ovres} luring: as fish are lured by a bait. A word
twice used in this Epistle, see ». 18; and s metaphor likely to
occur to St. Peter, the fisherman of Galilee, to whom our Lord
said, Matt. xvii. 27, βάλε ἄγκιστρον, cast a hook. The word
occurs only in one other place of the N. T., James i. 14.
— πλεονεξίας} covetousness, the genilive case. So A, B, C, Καὶ,
L, = all the best editions. E/z. has the dative plural, πλεο-
vetlats.
᾿ The construction is like that of Philostr. Her. ii. 15,
γεγυμνασμένοι θαλάττης, versed in the sea, i. e. practised in sea-
faring affairs. See Boissonade, Philostr. p. 451. Winer, § 30,
Ρ. 175. So these false teachers are indeed exercised ; but it is in
covetousnese ; this is their art and discipline—not holiness, Cp.
1 Tim. iv. 7, 8.
— κατάρας τέκνα] children of malediction. Cp. 2 Thess. ii.
3. Eph. ii. 3. They are children of a curse, like the posterity
of Ham and Canaan, Gen. ix. 25, for undutifulness and unclean-
ness.
15. τῇ ὁδῷ τοῦ Βαλαάμ] ἐπ the way of Balaam; on which he
went, in direct opposition to the command of God, and swerving
from the way of godliness, and to gratify his own love of lucre.
See Numb. xxii. 12. 22. 32.
These false teachers followed Balaam, not only in his love of
luere, but in his Satanic counsel io Balak, to allure the people of
God to harlotry and idolatry. :
Here is an evidence that St. Peter is referring to the Nico-
laitans, who are described as teaching the doctrine of Balaam.
See below, on Rev. ii. 14, 15.
— τοῦ Βοσόρ] of Bosor, i. 6. of Beor. Numb. xxii. 5. The 9
(ayin) in ἀν (Beor) being changed in the Chaldee dialect
into sigma. Hammond. Vitringa, Obs. Sacr. i. p. 936. Glass.
Philol. Sacr. p. 601.
— bs μισθὸν ἀδικίας ἢγάπησεν} who loved the wages of un-
righteousness : cp. Jude 11, and Numb. xxii. 7, where the mention
of the rewards of divination is very significant. See Deut. xxiii. 4,
and Neh. xiii. 2, where it is said that the Moabites hired
Balaam.
Here is a clue to the character of Balasm, and a divine
comment on his history. ‘ Balasm could not forego the rewards
Of unrighteousness, and therefore first seeks for indulgences (from
God) ; and when these could not be obtained, he sins against the
whole meaning, end, and design of the prohibition, although
nothing could prevail with him to go against the letter of it; and
surely the impious counsel he gave to Balak against the children
of Israel (Rev. ii. 14) was, considered in iteelf, a greater piece of
wickedness than if he had cursed them in words.” See Bp.
Butler's Sermon, vii. p. 65, “ Upon the character of Balaam.”’
16. ὑποζύγιον ἄφωνον) a dumd beast of burden, speaking with
man's voice, forbad the madness of the prophet.
Horses were rare in Palestine. This general word, ὑποζύγιον,
is applied to the animal which was most used for the purpose of
bearing burdens. Cp. Matt. xxi. 5.
Here is an Apostolic testimony to the ¢ruth of the history
of Balaam and his ass, Numb. xxii. 23. This is to be noted,
because that history has been treated as a legend by some recent
Expositors of the Old Testament, laying claim to the merit of
special acuteness and erudition. And others have explained
away the dialogue of Balaam and his ass into a mere vision of
Balaam in a state of prophetic ecstasy ; or into a mere imagina-
tion of his own mind: see Winer, R. W. B. i. p. 184.
To all these allegations it may be replied, that St. Peter, the
Apostle of Christ, who was enabled to speak with tongues, and to
discern the spirits of men (as in the case of Ananias, Acts v. 3),
and to foretell the fature (idid.), accepted this history of Balaam
as true, and explained its meaning, and showed how, by that
signal example, Almighty God declared, that the most despised of
brute creatures is wiser and more clear-sighted than a disobedient
Prophet.
The dumb creature speaking by man’s voice rebuked the
madness of the Prophet. The ass saw the Angel which the
Prophet could not see; and showed more of reason and know.
ledge than her master who rode upon her, and who, though en-
dued with many spiritual gifts, was then blinded by disobedience.
Tn like manner the simplest peasant, who receives the history
of Balaam as true,—a history guaranteed by the testimony of the
inspired Apostle St. Peter, and by that of the Lord Jesus Christ
Himself, Who received all the Old Testament as true, and com-
mands us to receive it (see on Luke xvi. 29),—is really a far more
intelligent and clear-sighted person than the Infidel Philosopher
and Biblical Expositor who reject that history as false. The
believing peasant sees the Angel: the unbelieving Philosqpher
and Expositor are blind. Compare the similar evidence with
regard to the history of Jonah in the whale’s belly, on Matt. xii. 40.
Ν 5
92 2 PETER II. 17---22, II. 1—3.
o Jude 12, 18.
Acts 2. 40.
ude 16.
ch. 1, 4.
ude 4.
r Matt. 12. 43, δο,
Heb. 6. 4.
& 10. 26.
sLuke 12.47,48, αὐτοῖς τὰ ἔσχατα χείρονα τῶν πρώτων.
17 ο Οὗτοί εἰσι πηγαὶ ἄνυδροι, καὶ ὁμίχλαι ὑπὸ λαίλαπος ἐλαυνόμεναι, οἷς ὁ
ζόφος τοῦ σκότους εἰς αἰῶνα τετήρηται. 18° Ὑπέρογκα γὰρ ματαιότητος φθεγ-
γόμενοι δελεάζουσιν ἐν ἐπιθυμίαις σαρκὸς ἀσελγείαις τοὺς ὀλίγως ἀποφυγόντας
τοὺς ἐν πλάνῃ ἀναστρεφομένους" 19 " ἐλευθερίαν αὐτοῖς ἐπαγγελλόμενοι, αὐτοὶ
δοῦλοι ὑπάρχοντες τῆς φθορᾶς: ᾧ γάρ τις ἥττηται, τούτῳ καὶ δεδούλωται.
391 Ki γὰρ ἀποφυγόντες τὰ μιάσματα τοῦ κόσμον ἐν ἐπιγνώσει τοῦ Κυρίου καὶ
Σωτῆρος ᾿Ιησοῦ Χριστοῦ, τούτοις δὲ πάλιν ἐμπλακέντες ἡττῶνται, γέγονεν
2l* Κρεῖττον γὰρ ἦν αὐτοῖς μὴ
ἐπεγνωκέναι τὴν ὁδὸν τῆς δικαιοσύνης, ἣ ἐπιγνοῦσιν ἐπιστρέψαι ἐκ τῆς παρα-
t Prov. 26. 11.
δοθείσης αὐτοῖς ἁγίας ἐντολῆς. Συμβέβηκε δὲ αὐτοῖς τὸ τῆς ἀληθοῦς παροι-
μίας, Κύων ἐπιστρέψας ἐπὶ τὸ ἴδιον ἐξέραμα' καί, Ὗς λουσαμένη εἰς κύλισμα
βορβόρου.
ach. 1. 18.
ΠῚ. 1" Ταύτην ἤδη, ἀγαπητοὶ, δευτέραν ὑμῖν γράφω ἐπιστολὴν, ἐν αἷς
διεγείρω ὑμῶν ἐν ὑπομνήσει τὴν εἰλικρινῆ διάνοιαν, 3 μνησθῆναι τῶν προειρη-
b1 Tim. 4.1.
ὔ ε , eon A e 7 A Ν Lal “ > , en > aA
μένων ῥημάτων ὑπὸ τῶν ἁγίων προφητῶν, καὶ τῆς τῶν ἀποστόλων ὑμῶν ἐντολῆς
a >
τοῦ Κυρίου καὶ Σωτῆρος: ὃ" τοῦτο πρῶτον γινώσκοντες, ὅτι ἐλεύσονται ἐπὶ
᾿ This passage is cited as Scripture by Origen, in Numer.
om. 13.
11. πηγαὶ ἄνυδροι) wells without water: they profess to teach,
but they deceive those who resort to them; like wells which
attract the weary and thirsty traveller, but are found to have no
water. But Christ, the true Teacher, makes those who come to
Him to be like wells of living water, springing up into everlasting
life. John iv. 14; vii. 38.
— καὶ ὁμίχλαι] and mists: so A, B, C. Elz. has νεφέλαι,
clouds: cp. Jude 12.
18. ὑπέρογκα ματαιότητος φθεγγόμενοι] Speaking great
swelling words of vanity ; as Simon Magus did, affirming himself
to be no less than God; and other Gnostic teachers, boasting
themselves superior to the Apostles, and equal to Christ. S. Hip-
polyt., Phil. pp. 255. 257. See on Acts viii. 10. Iren. i. 13, and
i. 23 (ed. Stieren).
These false Teachers are called wells without water, because
they have not the living spring of the Holy Spirit gushing within
them ; and they are nof called clouds (νεφέλαι) as the Saints are,
but ὀμίχλαι, mists, of darkness and gloom,‘and driven by the
gusts of the Evil Spirit. Cafena, Cramer, p. 96. Euseb. iii. 26.
— ὀλίγως} a little.—Elz., with C, G, K, and many Cursives
and Armenian and Arabic Versions have ὄντως. But A, B, C
have ὀλίγως, and Vulg. “ paululim :” and this seems to be the true
reading, and is adopted by Griesb., Scholz, Lach., Tisch. Alf. ;
compare v. 14, δελεάζοντες ψυχὰς ἀστηρίκτους. These false
Teachers allured those persons who were only just escaping
(ἀποφεύγοντας, so A, B, C,—Elz., ἀποφύγοντας) from the hea-
then who lire in error, and by promising them liberty they made
them the slaves of brutish lusts,
19. ἐλευθερίαν αὐτοῖς ἐπαγγελλόμενοι) promising them liberty ;
as the Gnostic Teachers did, assuring their votaries, that if they
became their disciples, they were free fo live as they pleased,
‘“liberos agere quae vellent;’’ see S. Iren. i. 23, and S. Hippo-
lytus (Philos. p. 175), describing Simon Magus and his followers,
who boasted that they had been liberated from all moral restraints
by their own superior intelligence (λελυτρῶσθαι διὰ τῆς ἰδίας
ἐπιγνώσεω5) ; and see above, on 1 Pet. ii. 16.
The latter part of this verse is quoted as Scripture by
Origen, in Exod. hom. 12, and de Recti fide, § 1.
20. ἐν ἐπιγνώσει] by the true gnosis, or knowledge, of our Lord
and Saviour. Here and in the following verses St. Peter incul-
cates the word ἐπίγνωσις, the ripe knowledge of Christ, in oppo-
sition to the spurious gnosis of the Gnostic Teachers: cp. i. 2, 3.
It were better for them not to have had this epignosis, than after
they had received it, to turn away from the holy commandment,
as Simon Magus did. Acts viii. 13—23.
22, τὸ τῆς ἀληθοῦς παροιμίας) that (saying) of the true pro-
verb. On the use of the article τὸ, cp. Matt. xxi. 21. James iv.
14. Winer, § 18, p. 99.
The proverbs here quoted were perhaps contained in two
jambic verses, thus :—
els ἴδιον ἐξέραμ' ἐπιστρέψας κύων,
λελουμένη θ᾽ ὗς εἰς κύλισμα βορβόρου.
Compare note above, on 1 Cor. xv. 83, and Bp. Pearson, Vind.
Ignat. pt. ii. ch. 14; vol. ii. p. 579, ed. Churton. Compare also
Prov. xxvi. 1], ὥσπερ κύων ὅταν ἐπέλθῃ ἐπὶ τὸν ἑαυτοῦ ἔμετον,
κιτιλ.
The βόρβορος, mire, of which the proverb speaks, was
specially pertinent to those Gnostic Teachers who said, that
“ὁ might wallow in the mire as much as they pleased,” and that—
such was their spiritual virtue—they could not be polluted by it
any more than gold by mud; τοῦ βορβόρου μηδὲν αὑτοὺς bi.
κῆσαι δυναμένον. S. Irenaeus, i. 6. 2.
Cu. III. 1,2. ταύτην ἤδη] Thie Epistle, already a second,
wrile I unto you, beloved. This, expression, “already a second,’
intimates that this Second Epistle was written soon after the First.
Compare Bengel here, ‘‘ priorem paullo anéé scripserat ;”’ and on
i, 12, “ alteram hanc Epistolam scribit brevi intervallo post
rimam.”
F On this sense of ἤδη see Matt. v. 28. John iii, 18; iv. 35;
xxi. 14. 1 Cor. νυ. 3. 2 Tim. iv. 6. Hence it appears that the
First Epistle also was written not long before the breaking out of
the Neronian persecution and St. Peter’s death (see 2 Pet. i. 14),
and this is suggested by the general tone of that Epistle. See In-
troduction, p. 40.
The reason why he wrote these two epistles almost at the
same time was his earnest desire to stir up their pure mind—
clear from all admixture of sinister affection (see on | Cor. v. 8),
to remember the words spoken before by the Holy Prophets, and
the command of the Apostles of their Lord and Saviour.
Elz, has ἡμῶν, of ua; but the reading ὑμῶν, of you, is in A,
B, C, K, L. The Apostles are the Apostles of you, as sent to
yow; and they are the Apostles of the Lord, as sent by Him.
Compare Jude 17, ἀποστόλων τοῦ κυρίου, and the double genitive
in James ii. 1, rod κυρίου ἡμῶν τῆς δόξης.
Some persons have argued from these words, that this Epistle
could not have been written by St. Peter.
But he uses a similar expression in his First Epistle, i. 12.
In both places he modestly speaks of himself in the third person,
and associates himself with others who had been his fellow-
labourers in the same field.
Indeed here is another evidence of genuineness. A forger,
personating an Apostle, would have said, ‘‘us, the Apostles ;’’
but an authentic Apostle,.like St. Peter, is content to speak more
modestly, and to say, “your Apostles.” Cp. Dean Alford, Pro-
Ὁ ἢ. 155.
= St. Peter here declares the harmony of the Prophets and the
Apostles; in opposition to the Gnostic Teachers, who ascribed the
writings of the ‘holy Prophets” to some other source than that
of the Gospel (see on i. 20), and so prepared the way for the
Marcionite and Manich#ean heresies.
The Apostles, to whom St. Peter here specially refers, were
St. James—many portions of whose Epistle are adopted and
reiterated by St. Peter in his former Epistle—and St. Paul; see
υ. 15.
On ἐν αἷς, in which two Epistles—&éo being implied in
Sevrépay—see Winer, § 21, p. 128.
8. ἐλεύσονται] There will come in the last days, in scoffing,
scoffers, walking after their own lusts. St. Jude refers to these
words in his Epistle, v. 17, Remember ye the worde spoken before
by the Aposties of our Lord Jesus Christ, that they were saying
2 PETER II. 4—7.
93
" > a e a 3 > aA A ‘ LY 297 2 aA 3 ’
ἐσχάτων τῶν ἡμερῶν ἐν ἐμπαιγμονῇ ἐμπαῖκται, κατὰ τὰς ἰδίας αὐτῶν ἐπιθυμίας
πορευόμενοι, * " καὶ λέγοντες, Ποῦ ἐστιν ἡ ἐπαγγελία τῆς παρουσίας αὐτοῦ ; ἀφ᾽
‘Fs γὰρ οἱ πατέρες ἐκοιμήθησαν, πάντα οὕτω διαμένει ἀπ᾿ ἀρχῆς κτίσεως.
ς Tea. δ. 19.
Jer. 17. 15.
Ezek. 12. 22,
54 Λανθάνει yap αὐτοὺς τοῦτο θέλοντας, ὅτι οὐρανοὶ ἦσαν ἐκπαλαι, καὶ γῇ ἐξ acen. 1.5.9.
ὕδατος καὶ δι’ ὕδατος συνεστῶσα τῷ τοῦ Θεοῦ λόγῳ, °° δι ὧν ὁ τότε κόσμος
ὕδα: λ θ ‘A 3 ὅλ. Ἢ 7 ζ͵ ὁ δὲ aA 3 Ν ΝῚ ε lol aA > A λ ,
ὕδατι κατακλυσθεὶς ἀπώλετο" 7‘ οἱ δὲ νῦν οὐρανοὶ καὶ ἡ γῇ τῷ αὐτοῦ λόγῳ
τεθησαυρισμένοι εἰσὶ πυρὶ τηρούμενοι εἰς ἡμέραν κρίσεως καὶ ἀπωλείας τῶν
ἀσεβῶν ἀνθρώπων.
8. 24. 2, ἃ 88. 6.
& 136, 6.
e Gen. 7. 10, 21.
f Ps. 102. 27.
Isa. δ]. 6.
Heb. 1. 11.
2 Thess. 1. 8.
ver. 10.
to you, that in the last time there will be scoffere walking after
their own luste.
From this reference, it appears that St. Jude wrote his
Epistle after the present Epistle (cp. note above on ii. 1), and
that he owned this Epistle to be the work of an Ayostle, and
therefore an authentic writing; and if authentic, then it must be
also genuine, for it asserts itself to be written by St. Peter, ch.
i, 1, and cp. i. 17, where the writer describes himself as present
at the Transfiguration, at which only three Apostles were present,
viz., Peter, James, and Jobn.
This passage (ἐλεύσονται---πορενόμενοι) is quoted by S. Hip-
polytus, the scholar of Ireneeus, de Consummatione Seeculi, c. 10.
— ἐν ἐμπαιγμονῇ] in scoffing; omitted by Eiz., but in A, B,
C, and received by Griesb., Scholz, Lach., Tisch., Alf. “In
scoffing, scoffers’’—a strong Hebraistic expression: see on Acts
iv. 17. They will not only δὲ scoffers, but they will come in
scoffing, like those of whom the Psalmist says, that their delight
is in cursing, and that they clothe themselves with it as it were
with a raiment (Ps. cix. 16, 17); and the contrast is striking to
the divine words, εὐλογῶν εὐλογήσω, Gen. xxii. 17; cp. Eph.
i. 3, ὁ εὐλογήσας quas ἐν πάσῃ εὐλογίᾳ, and Clem. Rom. i. 23.
4. λέγοντες, Ποῦ ἐστιν} saying, Where is the promise of Hie
coming? This prophetical warning is directed against the
Heretics called Lampetians, Euchites, or Ophites, and Naasseni
(Catena, Cramer, p. 98. Theophyiact).
Compare the warnings of an Apostolic Father; ‘‘ Whosoever
does not confess the suffering of the Cross, is of the devil; and
whosoever perverts the oracles of the Lord to his own lusts, and
saye that there is neither Resurrection nor a Judgment,—he is the
firstborn of Satan.’”’ 3. Polycarp, c. 7.
δ. θέλοντας) they are wilfully blind to this truth, which is
revealed to them in the Holy Scriptures. The word θέλων
expresses a deliberate act of the will. See Col. ii. 18. Philem. 14.
St. Peter censures the false Teachers, who denied the doctrine
of the second Advent of Christ (Παρουσία) and of Future Judg-
ment and Resurrection, and of the Dissolution of the material world.
He confutes them by several considerations :
(1) The World was created by God, and therefore it can be
destroyed by Him.
(2) The World was created out of the water, and through
water ; and yet it was destroyed by God by the very same
element, wafer ; out of which it had been made. This destrac-
tion by water, at the Deluge, was executed by God as a Judicial
punishment for men’s sins.
The Universal Deluge, therefore, was a warning and a re-
hearsal of the General Judgment to come.
(3) At the Flood, the Heavens and the Earth themselves
were made by Almighty God to supply the means of their own
destruction. They supplied the Water by which the world was
drowned. See Gen. vii. 11—2], “the same day were all the
JSountains of the great deep broken up, and the windows of heaven
were opened, and the rain was upon the earth forty days and
forty nights, . . . and the waters prevailed . . . and all flesh
died.’
(4) Homan notions of duration of time are very different
from those of God; with Whom ‘a thousand years are as one
day.”
— γῆ ἐξ ὕδατος) the Earth was subsisting out of the
water and through the water. See Gen. i. 6, ‘God said, Let
there be a Firmament in the midst of the waters:’’ and Gen.
i. 9, “Let the waters under the heaven be gathered together unto
one place, and let the dry /and appear :”’ and Ps. xxiv. 2, He hath
founded it upon the seas, and established it upon the floods: and
Ps. exxxvi. 6, ‘‘ He stretched out the Earth above the Waters.”
On the symbolical and spiritual significance of these words,
applied to the use of Water, as instrumental in the work of the
New Creation or Regeneration of Mankind, see John iii. 5.
Tertullian, de Baptismo, c. 3, ‘‘dispositio mundi modulatricibus
quodammodo aguis Deo constitit (συνέστηκε) . . . primis aquis
praeceptum est animas proferre, ne mirum sit in daplismo si aquee
animare noverunt.” Cp. By. Andrewes, iii. p. 250, and note
above on | Pet. iii. 20, 21.
The assertion that the Earth arose out of the water is
opposed to the dogma of Simon Magus, that it was engendered
from fire: see S. Hippolyt., Refut. her. p. 165.
— συνεστῶσα τῷ τοῦ Θεοῦ λόγῳ] consisting by the Word of
God—the spoken word; and, in a higher sense, by the Eternal
Consubstantial Worp. The Logos was the Creator; and this
was no new doctrine to St. Peter's Jewish readers. See on Ps.
xxxiii. 6, and on John i. 1, 2, and Bp. Wilson here, p. 686.
This assertion of St. Peter, that the heavens were created by
the Word of God, and subsist thereby—especially in the sense
above specified —is opposed to the error of the Gnostic Teachers,
asserting that the Universe was made by Angels, or by the
Demiurge opposed to the Supreme God: see Jren. i. 19 (Grabe),
who says (in reference to that Gnostic error) that the World was
not made by Angels, nor by any powers separated from God, but
by His Worn, i. 6. Christ, and he refers to Ps. xxxii. 6. John
i. 8, in proof of this doctrine: see also S. Iren. ii. 2 (Grabe) ;
“omnia que fecit Deus, infatigabili Verbo fecit; quemadmodum
Juannes Domini discipulus ait de Eo’ (John i. 3).
Observe the word συνεστῶσα, consisting : that is, framed and
compacted by the Word of God; and compare St. Paul’s use of
the same verb in the same sense (Col. i. 17), “by Him (Christ)
all things consist” (συνέστηκε).
6. δι' dv] by means of which, i. e. by means of the Heavens
and the Earth ; which were the reservoirs of the }Vater by which
the world was drowned at the Flood. The Heavens and Earth
supplied the element of Water by which the world was destroyed.
Gen. vii. 11. See Theophyl., Hammond, Welstein.
So, the Fire, contained in the Heavens and the Earth, is the
fuel of its future funeral pile. The Heavens and Earth have
within themselves —in the electric fluid of lightnings, and meteors,
and comets, and in the subterranean reservoirs of Volcanos,—the
materials of their own future combustion and conflagration at the
Great Day.
Hence that last conflagration is called by S. Irenaeus (v. 29),
a Flood of Fire,—“ Diluvium ignis.”” The ravages made by
Lightnings and the eruptions of Volcanos are prophetical signs
of Christ's Coming to Judgment (cp. Matt. xxiv. 7), and are pre-
monitory symptoms of the Earth’s future destruction by fire, as
even the heathen writers of Antiquity believed. See the passages
from Lucretius, Pliny, Lucan, Seneca, cited here by A Lapide
and others.
7. τεθησαυρισμένοι εἰσὶ πυρί are treasured up for fire. They
are indeed treasured up; but not as these false Teachers say, for
eternity, but for fire, as the old world was treasurcd up for
water; and they are treasured up by His Word, that is, as lo
as He wills it, and no longer. The word fire is emphatic, an
therefore is placed the last in the clause ; and this rendering, which
is that of the “Εἰλίορὶς version, seems preferable to that which
connects πυρὶ with τηρούμενοι.
This reservation of the world for fire had been revealed by
the old Prophets. Isa. Ixvi. 15, 16. Dan. vii. 10, 11. Mal. iv. 1.
In an Oration of Melito (Bishop of Sardis in the second
century), which has been published from the Syriac for the first
time by the Rev. Welliam Cureton, D.D. (Lond. 1853, p. 51),
there appears to be a reference to this passage of St. Peter,
—‘' There was a flood of water, and all men and living creatures
were destroyed by the multitude of waters, and the just were
reserved in an Ark of wood by the ordinance of God. So also it
will be at the last time; there will be a Flood of Fire, and the
Earth will be burnt up together with its mountains, and men
will be burnt up with the idols which they have made; and the
sea together with the isles will be burnt, and the just shall be
delivered from the fury (of the fire), as their fellows in the Ark
(were saved) from the waters in the Deluge’’ (Melito). Compare
the learned Editor’s remarks, p. xi, and p. 51, on the importance
of this passage in relation to the question concerning the authen-
ticity and genuineness of the present Epistle. See also above, p. 76,
e
94 2 PETER Ii. 8—165.
g Pe. 90.4. 8 τὴ!ν δὲ τοῦτο μὴ λανθανέτω ὑμᾶς, ἀγαπητοὶ, ὅτι μία ἡμέρα παρὰ Κυρίῳ ὡς
ΝῚ ε 4 4 o
hls 30.18. χίλια ἔτη, καὶ χίλια ἔτη ὡς ἡμέρα pia. 9." Οὐ βραδύνει Κύριος τῆς ἐπαγγελίας,
δ. 88.1. Ὁ κα Σ αδυτῆτα ἡγοῦ . ἀλλὰ θυμεῖ εἰς ἡμὰ 5 λό ΜΗ
Han δ ὡς τινὲς βρ δυτῆτα ἡγοῦνται: ἀλλὰ μακροθυμεῖ εἰς ἡμᾶς, μὴ βουλόμενος τινὰς
. , a
Inn Δ ἀπολέσθαι, ἀλλὰ πάντας εἰς μετάνοιαν χωρῆσαι. |
ver. 15.
Hed. 10. 31 10 Ἤ ξει δὲ ἡμέρα Κυρίου ὡς κλέπτης: ἐν ἧ οἱ οὐρανοὶ ῥοιζηδὸν παρελεύ-
μὰ ~ Q , Q a 3 A
&ver is. Οσόνται, στοιχεῖα δὲ καυσούμενα λυθήσονται, καὶ γῆ καὶ τὰ ἐν αὐτῇ ἔργα
Tea. 51.6 4
ale κατακαήσεται.
Matt. 24.35, 48, ih 2 , , ἣ ae ae nT aa
ly, ὃ
tiness. 5.2 οὕτων οὖν πάντων λυομένων, ποταποὺς δεῖ ὑπάρχειν ὑμᾶς ἐν ἁγίαις
Rev. 3. 8. & 16.15.
᾿ 20. nea. ἀναστροφαῖς καὶ εὐσεβείαις, 12 κ προσδοκῶντας καὶ σπεύδοντας τὴν παρουσίαν
2Thew.1.8. τῆς τοῦ Θεοῦ ἡμέρας, δι’ ἣν οὐρανοὶ πυρούμενοι λυθήσονται, καὶ στοιχεῖα καυ-
U4 , .
σούμενα τήκεται ;
igs τῇ A δὲ ᾿ 3 AY a a ‘ A , > aA 5
Lan. 65.17 181 Καινοὺς δὲ οὐρανοὺς καὶ γὴν καινὴν κατὰ τὸ ἐπάγγελμα αὐτοῦ προσδο-
Rev. 21. 1. κῶμεν, ἐν οἷς δικαιοσύνη κατοικεῖ.
m 1 Cor. 1. 8 4™ Διὸ, ἀγαπητοὶ ταῦτα προσδοκῶντες σπουδάσατε ἄσπιλοι καὶ ἀμώμητοι
Phil. 1. 10 a acs po 5 υ μώμητι
1 Thess. 3. 13. ne an 2 oe bn
eas αὐτῷ εὑρεθῆναι ἐν εἰρήνῃ
n Rom. 2. 4.
ver. 9.
καὶ τὴν τοῦ Κυρίου ἡμῶν μακροθυμίαν σωτηρίαν
ἡγεῖσθε: καθὼς καὶ ὃ ἀγαπητὸς ἡμῶν ἀδελφὸς Παῦλος κατὰ τὴν δοθεῖσαν αὐτῷ
8. μία ἡμέρα] one day with the Lord is as a thousand years,
and a thousand years as one day. See St. Barnabas (Ep. 15),
who thence takes occasion to state the opinion, that as the world
was created in six days, and God rested on the seventh day, so
the world will last six thousand years, and in the seventh
Millennium the End will come: and cp. Jreneus i. 28, Grade.
Cp. Justin M. c. Tryphon. c. 81, who, perhaps, quotes from this
posage of St. Peter as well as from Ps. xc. 4. See Joseph Mede’s
orks, p. 611.
9. βραδύνει τῆς ἐπαγγελίας] He is not slack concerning His
promise. He does not linger behind it; cp. the phrases, ὑστερεῖν
τινος, λείπεσθαί τινος. See Winer, § 30, p. 177.
— μὴ Bovaduevos] because He is not desirous that any should
perish, but is desirous that all should come (χωρῆσαι) to repent-
ance; as to their proper place (χώραν). Matt. xv. 17. John viii.
37; cp. the declaration of St. Paul that ‘God willeth (θέλει) all
men to be saved, and to come to the knowledge of His truth,”
1 Tim. ii. 4.
10. ὡς κλέπτηΞ] as a thief: see on 1 Thess. v. 2. Elz. adds
ἐν νυκτὶ, not in A, B.
— στοιχεῖα] elements. It has been objected to this transla-
tion,—which is that of the Vulg., Syriac, Arabic, Athiopic,
and English versions,—that Earth itself and Fire are Elements,
and that the writer, according to this translation, is liable to the
charge of tautology; and therefore the word στοιχεῖα is here
rendered heavens by some, and this rendering is justified by
citations from ancient Christian writers, Justin M., Theophilus
of Antioch, and Polycrates. See Joseph Mede’s Works, p. 614.
Bengel, Alford, Hammond, Whitby, and others.
But St. Peter's meaning seems to be, that the στοιχεῖα,
elements or rudiments, of which the Universe is composed and
compacted, will be Joosed ; that is, the frameworks of the world
will be disorganized, and this is the sense of στοιχεῖα in the LXX,
Wisd. vii. 17; xix. 18, and in 3. Hippolyt., Philos. pp. 219.
318. This dissolution is contrasted with the consistency described
by the word συνεστῶσα in v. 6. The heavens are reserved for
fire (v. 7). and will pass away with 8 rushing noise, and, being set
on fire, will be dissolved (v. 12), the elements will be on fire and
melt (v. 12), and be reduced to a state of confusion; the earth,
and the works therein, will be burnt up.
There does not, therefore, seem to be any cause for abandon-
ing the common meaning of στοιχεῖα, the elemental principles of
which the Universe is made.
11, τούτων οὖν πάντων λυομένων} Since then all things are
being dissolved, that is, since this is their destiny, and, though the
dissolution is future, yet is so sure that it may be regarded as
present. Cp. Matt. ii. 4, ποῦ ὁ Χριστὸς γεννᾶται, and Winer,
§ 45, p. 306.
— ὑπάρχειν͵] More emphatic than εἶναι. In what state
ought we to be subsisting (ὑπάρχειν), since that catastrophe is so
certain and so sudden? See v. 10. In what state ought it to
Jind us?
12. owed8ovras] hastening the Advent of the Day of God. A
remarkable expression; but not strange to the Jewish mind of
those whom St. Peter is addressing, “If thou k Ὁ this pre-
cept, thon Aastenest the day of the Messiah’ (Debarim, R. vi.
Deut. xxii. 7. See Wetstein on Jobn ix. 7). Whoever prays
“Thy kingdom come,” and promotes the preaching of the
to all Nations (Matt. xxiv. 14), hastens the coming of the Day of
Christ. Cp. Dean Trench on the Authorized Version, p. 84,
and the margin of that Version.
It is worthy of remark, that St. Peter himself, in his speech
in Solomon’s Porch at Jerusalem, had pressed this same truth,
when he said (Acts iii. 19. 21), ‘‘ Repent ye and turn to God,
that your sins may be blotted out; and ἐπ order that (ὅπως ay)
the seasons of refreshing may come from the presence of the
Lord, and that He may send Jesus Christ, whom the heavens
must receive till the times of the restitution of all things,” i.e.
of the new Heavens and new Earth, described by the writer here
in v. 13.
This use of σπεύδειν in this passage, and the use of the ὅπως
ἂν in the words just quoted from Acts iii. 19, have been thought by
Expositors to present some difficulties. But the one difficulty
solves the other. And the occurrence of this remarkable thought
in this Epistle, as compared with that speech of δέ. Peter, is
another silent evidence of the genuineness of this Epistle.
18. καινοὺς δὲ οὐρανούς} But we look for new heavens and new
earth, wherein dwelleth righteousness. On the meaning of
καινοὺς, made new, as distinguished from νέος, see above, on Eph.
iv. 23.
Concerning this future renovation, see above, Rom. viii. 20—
22; below, Rev. xxi. 1; and St. Peter’s speech, Acts iii. 19—21.
Cp. Isa. xv. 17; lxvi. 22.
There are frequent anticipations of this physical restoration
in the Book of Enoch (x. 27; 1. 5; liv. 4,5; xc. 17). Huther,
Ρ. 323.
St. Peter does not represent the Heavens as destined to
destruction, but as hereafter to be transformed (ἀναστοιχειουμέ-
vous) to a more glorious condition. As the mortal bodies of the
Saints are dissolved by death, and will not be reduced to annihi-
lation, but will, by reason of Christ’s Resurrection, and of their
incorporation in Him Who is the Resurrection and the Life, be
renewed to Immortality, so the heavenly bodies will be renewed
by fire, and be delivered from the bondage of corruption. See
Rom. viii. 20—22.
The material Creation has sympathized with us in our Fall,
and it will rejoice with the righteous in their Redemption and
Revivification, when their mortal bodies will rise and bloom anew,
like vernal herbs and flowers, in the glorious spring-tide of the
Resurrection. See Eusebius, Severus, and others here in Catené,
Cramer, p. 100.
Thus the benefits of the Incarnation and the Redemption
wrought by the Second Adam extend also to the Natural World.
He has restored already the free use of the creatures to us (see
on ] Cor. iii. 283); and He will raise the Creation itself to a more
glorious state of being.
15, 16. καθὼς καὶ ὁ ἀγαπητὸς ἡμῶν ἀδελφὸς Παῦλος] as also
our beloved brother Pawl, according to the wisdom given unio
him, wrote to you; aa also in all his Episties, speaking of these
things in them; in which are some things hard to be understood,
which the unlearned and unstable wrest, as they do also the other
Scriptures, to their own destruction.
Part of this text is quoted by Origen de Recté Fide, sect. 2,
2 PETER II. 16.
4
σοφίαν ἔγραψεν ὑμῖν, 8° ὡς καὶ ἐν πάσαις ἐπιστολαῖς, λαλῶν ἐν αὐταῖς περὶ
95
o Rom. 8. 19.
1 Cor. 15. 24.
τούτων" ἐν als ἐστι δυσνόητά twa, ἃ οἱ ἀμαθεῖς καὶ ἀστήρικτοι στρεβλοῦσιιν, 1 The. 4.15.
ε Ν \ LS N Ν ᾿ 90, 7 A > ,
ὡς καὶ Tas λοιπὰς γραφὰς, πρὸς τὴν ἰδίαν αὐτῶν ἀπώλειαν.
and ascribed by him without any hesitation to St. Peter. See
also on i. 4; ii. 16. 19.
With regard to the reading of this passage, Elz. has rais before
ἐπιστολαῖς, but this is not in A, B,C. However, the sense is
not affected by its omission: it means in all Epistles written
by him.
‘i Elz. has ἐν οἷς, ‘in which things,’ and so C, G, K; but
A, Bhave ἐν als, “in which Epistles,” and also many Cursives,
and the Arabic, Syriac, and English versions, and Lachmann;
and this text is supposed to contain a reference to St. Paul's
Epistles, by 8. Cyril of Alexandria (in Catend, p. 103), Augus-
tine (De Fide, § 22), and others. They therefore are in favour of
the reading ἐν als, agreeing with ἐπιστολαῖς.
The context also seems to require ἐν als, in which Epistles.
For, it can hardly be said, that unlearned men wrest obscure
things or mysteries—as they do ‘the other Scriptures’'—to
their own destruction. The wresting of one set of writings (i.e.
of the other Scriptares) is here joined with the wresting of
another set of writings, i.e. the Epistles of St. Paul: and the
unlearned and unstable are said to pervert both.
This seems to have been in the mind of 8. Polycarp
when he wrote to the Philippians, i. 3, ‘No one like me can
equal the wisdom of the blessed Paul, who being absent wrote to
you Epistles (ὑμῖν ἔγραψεν ἐπιστολὰς), into which if you look
diligently, you will be enabled to be built up unto the faith.”
“Our beloved brother Paul wrote to yow,’”’ says St. Peter
here ; ‘fo yots of Asis Minor, whom I address.’’ Especially St.
Paul did this in his Epistles to the Galatians and to the Ephe-
sians in Asia Proper, and to the Colossians in Phrygia. Com-
pare St. Peter's inscription of his own First Epistle to those of
the dispersion of Galatia, Asia, and Bithynia; and St. Peter's
Second Epistle is addressed to the same persons. (2 Pet. iii. 1.)
As has been already observed, St. Peter in these two
Epistles adopts much of the language and reinforces the precepts
and warnings of St. Paul's Epistles to the Asiatic Churches of
Ephesus and Coloesses. See above, p. 43.
To what does he specially refer when he says that there are
“ some things hard to be understood in St. Paul’s Epistles?”
S. Augustine thus replies to this question :—
“« Even in the times of the Apostles, certain persons, who
did not understand some of Paul’s rather obscure (subobscuras)
sentences, alleged that he said ‘ Let us do evil, that good may
come,’ because he had said ‘that the Law entered in, that sin
might abound ; and where sin abounded, there did grace much
more abound.’ (Rom. iii. 8; v. 20).
“When the Apostle Paul says that a man is justified by
faith (per fidem) without the works of the Law, he does not
mean thereby, that, when a man has received and professed the
Faith, he may despise the works of righteousness ; but that every
one may know that he may be justified by faith, although works
of the law have not gone before his Faith. For works follow him
that is justified, ‘ Seqauntur justificatum, non precedunt justifi-
catum.
“Since however the notion above mentioned had arisen at
that time (viz. that works were not requisite), the other Apostolic
Episties of Peter, John, James, and Jude, specially contend
against that notion; in order to maintain earnestly, that Faith
without works doth not profit. Indeed Paul himself has defined
Faith to be not any kind of Faith by which man believes in God;
but he defines true faith to be that healthful and evangelical
Saith, whose works from love— Faith which worketh by
love.’ (Gal. v. 6.) And he asserts, that the faith which some
men think sufficient for salvation is so worthless, that ‘if I have
faith (he says) so as to remove mountains, and have not charity,
I am nothing’ (1 Cor. xiii. 2); and doubtless that man’s life is
good, where faithful love works, for he says, ‘the fulfilling of the
Law is love’ (Rom. xiii. 10).”
This remark is specially applicable to St, Paul’s own latest
Epistles. See above, Introduction to the Epistles to Timothy
and Titus (near the end).
“ Evidently, therefore (continues Augustine), for this reason,
St. Peter, in his Second Epistle, when he was exhorting to
holiness of life, and was declaring that this world would pass
away, and that new heavens and new earth are looked for, which
are to be aksigned as dwellings to the righteous; and when he
was admonishing men to consider what ought to be their life in
this world, in order that they may be made meet for that future
habitation ; and being also aware that many ungodly men had
taken occasion from certain rather obscure sentences of the
Apostle Paul, to be reckless of living well, and to presume of
salvation by faith, has noted that there are some things hard (0
be understood in St. Paul’s Epistles, which men wrested, as they
did the other Scriptures, to their own destruction; whereas, in
truth, that Apostle (St. Paul) entertained the same opinions as
the rest of the Apostles concerning everlasting salvation, and
that it would not be given to any but to those who live well.
Thus therefore Peter writes.” Augustine thus quotes this chapter,
ov. 11—18. S. Augustine, de Fide et Operibus, c. 22, ed. Bened.
vi. p. 308.
Many of the Ancients supposed the Epistle of St. James,
with the First of St. John, that of St. Jude, and the Second of
St. Peter, to have been written against those who, mistaking the
sense of St. Paul’s Epistles, held that faith without good works
is sufficient for salvation. Which opinion is greatly confirmed by
St. Peter, where he says that in the Episties of St. Paul may be
found some things which by bad men are perverted to the worst
sense, and to their own destruction. Bp. Bull, de Justif., diss.
ii. ch. iv. Cp. also By. Bull’e Examen Censure Strict. i. ὃ 4,
where he says ‘‘that St. Peter refere here to St. Paul’s doctrine
on justification by Faith hath been the judgment of most learned
men.” Cp. Bp. Sanderson, Prelect. ii. de Conscientid. § 5, and
above, Introduction to the Epistle of St. James, pp. 1—3.
Observe, however, how wisely St. Peter guards against the
inference which has been derived by some from his words—
especially by Theologians of the Church of Rome—alleging that
Holy Scripture is here represented by him as obscure, and that
therefore it ought not to be allowed to be read by the people.
In this same chapter, St. Peter commends the “ words of the
holy Prophets, and the commandment of the Apostles,” to the
careful meditation of his readers (iii. 2); and he had said, “if
any man speaks, let him speak as the oracles of God,” which
presupposes knowledge of those oracles (iv. 11). And he does
not say here that Ho/y Scripture is obscure; but that there are
unlearned and unstable men in the world; and that there are
some things hard to be understood in some portions of Holy
Scripture, which he commends to their reverent regard by saying,
that they are written by “our beloved brother Paul according to
the wisdom that was given him.” And he does not suppose that
the faithful and well-grounded believer will misapprehend them ;
but he affirms that unleurned and unstable men wrest them, that
is, put them, as it were, to the rack, and torture them, contrary
to their true and natural meaning—to their own destruction ;
whereas, when properly understood, they are able to make wise
unto salvation. He also says that this evil practice of these un-
learned and unstable men is not limited to these particular portions
of Holy Scripture ; but that they tread the rest of the Scriptures
in the same way.
These words of St. Peter possess much interest and import-
ance, as taking their place with the other testimonies of Prophets
and Apostles to the authority of Holy Scripture.
The Prophet Malachi closes the Canon of the Old Testament
by a solemn appeal “ to the Law of Moses, and to the Statutes
and Judgments.” He says, "" Remember them ” (Mal. iv. 4).
The Apostle and Evangelist St. John closes the four Gospels
with a similar reference. ‘These things are wriften, that ye
might believe that Jesus is the Christ, the Son of God; and that,
believing, ye might have life through His Name.” (John xx. 31.)
St. Paul, the Apostle of the Gentile World, closes his Epis-
tles with a testimony to the sufficiency and Inspiration of Holy
Scripture. ‘ Abide thou in those things which thou hast learnt,
and wert assured of, knowing from whom thou didst learn them;
and that from a child thou knowest the Holy Scriptures, which
are the thinys that are able to make thee wise unto salvation,
through faith that is in Christ Jesus. Every Scripture, being
divinely inspired, is also profitable for doctrine, for reproof, for
correction, for instruction in righteousness, in order that the man
of God may be perfect, throughly furnished unto every good
work.” (2 Tim. iii. 14 -- 17.)
St. Peter, in like manner, closes his Epistles here with s
similar exhortation, and with a warning against perversion of
Scripture.
St. Jude also closes the Catholic Epistles with a memento to
his readers, ‘Remember ye the words spoken before by the
Apostles of our Lord Jesus Christ.” (Jude 17.)
Lastly, the Apostle and Evangelist St. John closes the
Apocalypse with a promise of blessing to those who keep its
96
p Mark 18. 23.
2 PETER III. 17, 18.
(ὦ
WP Ὑμεῖς οὖν, ἀγαπητοὶ, προγινώσκοντες φυλάσσεσθε, ἵνα μὴ τῇ τῶν
322 , θέ 3 , a ἰδί ο΄, 18 » δ» δὲ
ἀθέσμων πλάνῃ συναπαχθέντες ἐκπέσητε τοῦ ἰδίον στηριγμοῦ: | αὐξάνετε δὲ
ἐν χάριτι καὶ γνώσει τοῦ Κυρίου ἡμῶν καὶ Σωτῆρος ᾿Ιησοῦ Χριστοῦ: αὐτῷ ἡ
δόξα καὶ νῦν καὶ εἰς ἡμέραν αἰῶνος: ἀμήν.
sayings, and a curse on those who take from it or add ἰο it. (Rev.
xxii. 7. 18, 19.)
Thus the duties of the Christian Church, as the Guardian of
Ho ry Scripture, and the duties of every member of the Church,
as bound to receive, to meditate upon, and to obey the written
Word of God, are solemnly inculcated by the farewell voices of
Prophets and Apostles.
Prophets and Apostles pass away to another and better world.
But the Worp of Gop, written by their instrumentality, endureth
for ever. (1 Pet. i. 25.)
Observe, also, the importance of this with to
the Epistles of Sr. Pau. Pee aa
When St. Peter wrote this Epistle, he was near his death
(2 Pet. i. 14), which took place in or about a.p. 68. He refers
here to St. Paul’s Epistles—to all his Epistles.
At the date of the present Epistle, αἱ St. Paul’s Epistles
had been written, with the exception perhaps of the last Epistle,
the Second to Timothy. f8ee above, Chronological Table pre-
fixed to St. Paul’s Epistles, pp. xiv, xv.
‘‘ Peter wrote his present Epistle a very short time before
his own and St. Paul’s martyrdom ; and St. Peter had read all
Paul’s Epistles.” Benge.
St. Peter here designates St. Paul’s Epistles as γραφὰς,
Scriptures. He says that some men wrest them as they do “ the
other Scriptures” (τὰς λοιπὰς γραφάς).
The word γραφαὶ is used about fifty times in the New Tes-
tament, and is there always applied to characterize divinely in-
spired writings, specially those of the Old Testament, which were
received by Christ Himself as given by inspiration of God. It
is never used in the New Testament to designate any other
writings than those. Therefore, St. Peter here declares, that the
a Oy of St. Paul are divinely inspired, and are to be received
as such.
This testimony to the wisdom of St, Paul and to the divine
inspiration of his Epistles, is specially interesting and valuable as
coming from St. Peter.
Some persons had endeavoured to make him a rival of St.
Paul. “Iam of Cephas,” was said in opposition to others, who
said, “1 am of Paul” (1 Cor. i. 12). He was the Apostle of the
Circumcision, and St. Paul of the Gentiles (Gal. ii. 7). And
Peter had been once prevailed upon by the Judaizing Christians
at Antioch to side with them in opposition to St. Paul. (Gal. ii.
11.) On that occasion he had been openly resisted and publicly
rebuked by St. Paul; and St. Paul has fully recorded the circum-
stances of that resistance and rebuke in one of his own Epistles
to the Christians of Asia: the Christians of one of the same
regions as are recited in the inscription of St. Peter’s First Epistle,
and to which the Second Epistle of St. Peter was addressed—
Galatia. (Gal. ii. 11—21.)
St. Peter, therefore, in acknowledging St. Paul’s Epistles to
be Scripture, that is, as written by inspiration of God, acknow-
ledges them to be true; and therefore he owns, that what is
therein recorded in St. Paul’s Epistle to the Galatians, concern-
ing himeelf, and his own conduct at Antioch, is a true history ;
and that he was then justly rebuked, because he was κατεγνωσ-
μένος, condemned. (Gal. ii. 11.)
St. Peter, therefore, here refutes the assumption of those who
call themselves bis successors: an assumption grounded on St.
Peter's supposed infallibility (see on Matt. xvi. 18), and who
allege that they themselves are infallible, and are not to be
rebuked by any.
But St. Peter himeelf faltered, and the record of his failing
is written in the Word of God; and St. Peter himself owns that
record to be true, and to be divinely inspired. Therefore, none
of those who call themselves his successors, and who ground their
claims on St. Peter’s alleged infallibility, can be allowed to be
infallible. And whoever desires to build his hopes of heaven on
the rock and not on the sand, will not place his faith on the
baseless foundation of such an imaginary Infallibility.
St. Peter’s generosity, wisdom, and charity, are here
manifest.
He owns himself to have been in error. He makes public
reparation for his error, in writing to those to whom his error
might be a snare; the Jewish Christiane of Asia. He refers to
Epistles, in which that error is recorded by him who rebuked him
for his error. He acknowledges these Epistles to be written by
his deloved brother: to be written according to divine wisdom ;
he owns them to be Scripfure, written by inspiration of God.
He thus publicly confesses and retracts his error: he thanks him
who corrected him: he shows his own wisdom. ‘‘ Rebuke a wise
man, and he will Jove thee ” (Prov. ix. 8).
Com note above, at the end of Gal. ii.
St. Peter felt that he had been rightly rebuked by St. Paul;
he did not indignantly spurn that rebuke as an injury, but received .
it thankfully as a benefit. Such is the temper of those who have
learnt to be meek and lowly in heart (Matt. xi. 29); “in honour
preferring one another” (Rom. xii. 10). In a like, loving,
spirit, St. Peter bad closed his first Epistle, saying, that he sent
it by “ Silvanus the faithful brother,” who had been the chosen
associate of St. Paul; and joining him with ‘‘ Marcus his son.’
See note on 1 Pet. νυ. 12, 13.
Thus, in fine, the A le of the Circumcision, now ready to
put off his mortal tabernacle (i. 14), is seen standing, as it were,
side by side, with the Apostle of the Gentiles, who is also now
** ready to be offered up, and the time of his departure is at hand ”
(2 Tim. iv. 6), and he declares to the Churches of Asia and the
world, that the Epistles of his beloved brother Paul are to be
received as divinely inspired Scripture. Thus both these Apostles
proclaim to the Church Universal that they are of one mind ;
and that the Faith is one and the same, which they have preached
in their lives, and for which they are about to die.
They died as Martyrs in the same city— Rome; and as some
ancient authorities relate, in the same year, and even on the same
day (see Introduction to the Epistles to Timothy, at the end).
However this may be, ‘‘they were lovely and pleasant in their
lives, and in their death they were not divided.’”” 2 Sam. i. 23.
17. ὑμεῖς οὖν, ἀγαπητοῆ Ye therefore, beloved, knowing these
things before, take heed that ye be not led away by the error of
the lawless, and fall away from your own stedfastness.
These two verses contain the sum of the whole Epistle.
First, here is a warning against the errors and allurements of
the false teachers with their specious claims to superior gnosie ;
to this he opposes the divine gnosis, which he has just supplied,
and he therefore adds what follows ;—
18. αὐξάνετε δέ] But grow in grace, and in the knowledge
(the true gnosis) qf our Lord and Saviour Jesus Christ: to Him
be the glory both now and for ever,—literally, for the day of
eternity, which has no night (see on Matt. xxv. 46). Observe
the arrangement; true gnosis is a fruit of grace.
Here is a Doxology to Jesus Christ as God. On ἡ δόξα, cp.
Rev. iv. 11; v. 13; vii. 12. He ends, as he had begun, with an
assertion of the unity of the person of Jesus and Christ; and of
His Lordship ; and of His office as Saviour, and of His Godhead ;
because in opposition to the Gnostic false teachers these were the
principal doctrines to be maintained,
— ἀμήν] Amen. So A, Ὁ, G, K, and most cursives and
Versions,
INTRODUCTION
TO
THE FIRST EPISTLE GENERAL OF ST. JOHN.
Eacu of the Catholic, or General Epistles has a special character.
The Epistle of St. James corrects the errors of those who imagined that a theoretical knowledge
of religion, apart from practical piety, is acceptable to God’. St. Peter, in his First Epistle,
builds up a system of ethical duty on the foundation of Christian Faith’. In his Second Epistle he
condemns the false doctrines of those heretical Teachers who denied the Lord that bought them’,
and exposes the evil consequences of heretical teaching, in its influence on moral practice ἡ.
St. Jude, in his Epistle, completes the work of St. Peter. He recalls the attention of the Church
to the warnings of that Apostle, and of his Apostolic brethren*. He displays in clearer light, and
fuller amplitude, what St. Peter had revealed by the Spirit of prophecy °.
The beloved disciple, the holy Apostle, and Evangelist, St. John, had another work to perform.
He had been admitted to the nearest intimacy with the Incarnate Word. He had leaned on
His breast at supper’. He alone of the Twelve saw Him die on the cross, and beheld His side
pierced, and there came forth blood and water ὃ.
St. John, who had seen these things, had testified of them in his oral teaching. And probably
he had already written the record of them in his Gospel, before he published his Epistles®. St.
John’s Gospel affords the best help to the study of his Epistles. And the reader is requested to
refer to the Introduction prefixed to his Gospel’, as serving, in some respects, for an Introduction to
his Epistles also.
St. John’s life was providentially prolonged by the Head of the Church, in His love to her, in
order that the beloved disciple might bear testimony to the fundamental doctrines of the Manhood,
and Godhead, of Jesus Christ, and His Divine Sonship; and that he might also pronounce a judicial
sentence, with all the weight of his Apostolic authority, on the wickedness of denying any of those
doctrines; and might deliver to all of every age a warning against those Teachers who impugn any
of these articles of the Faith; and might provide a refuge for the faithful under the peaceful
shelter of his Apostolic name".
This he has done in his Epistles. ‘
Ancient writers, dating almost from the age of St. John, bear witness to these statements.
The most important testimony of Christian Antiquity to this effect is that of S. Irensus '’.
He came from the neighbourhood of Ephesus, the country in which St. John passed the latter
part of his life, and in which he died. He had conversed with S. Polycarp, Bishop of Smyrna ;
11 Compare Dr. Burton’s Bampton Lectures ‘‘ on the Heresies
1 See above, Introduction to that Epistle, pp. 1—3.
of the Apostolic Age,’’ especially Lecture vi. pp. 158—191, which
2 See above, Introduction to that Epistle, p. 43. Cp. pp. 69, 70.
y
affords some valuable helps for the study of these Epistles: see
3 2 Pet. ii. 1.
4 See above, Inéroduction to that Epistle, pp. 70—72. also Lecture viii. pp. 237—240, and notes, pp. 462—478, and
§ Jude 17. pp. 498—519.
6 2 Pet. ii. 1. 7 John xiii. 25. 12 The words of S. Irenaeus will be quoted below : see pp. 98, 99.
® John xix. 34. Compare also the testimony of Tertullian, Preescr. ὦ, 33, “ Eos
9 It cannot indeed be proved, that the Gospel of St. John was
written before his Epistles; but for various reasons this seems to
me more probable now, than when p. 266 of the Introduction to
the Gospel was written, See below, oni. 1, and Guerike, Ein-
leitung, p. 473. Hug, Liicke, and Davidson, Introduction, p.
463. Cp. Dr. Smith's Dictionary of the Bible, p. 1112, and
below, Zntroduction to the Second Epistle.
10 See above, vol. i. pp. 256—266.
Vor. Il.—Paart IV.
maximé Johannes in Epistola Antichristos vocat, qui Christum
negarent in carne venisse, et qui non putarent Jesus ease Filium
Dei.” He identifies the latter heresy with the teaching of βίον.
See also S. Jerome, Prolog. in Matt., ‘‘Joannes, quim esset in
Asia et jam tunc hereticoram semina pullularent, Cerinthi,
Ebionis, et ceterorum, quos et ipse in Epistulé sud Antichristos
vocat.””
15. Eused. v. 5, and v. 20. 5
98 INTRODUCTION TO
and S. Polycarp had conversed with St. John and other Apostles’. The testimony therefore of
S. Irenzeus concerning the design of St. John’s Epistles is of great weight.
Certain Heresies affecting the doctrine of Christ’s two Natures and one Person had sprung up
in Apostolic times. The Jews, who looked for a temporal kingdom of Christ, could not reconcile
their minds to the doctrine, taught in the Gospel, of a suffering Messiah. They were ashamed of
the cross of Christ: they shrank from the scoffs of the Heathen taunting the Christians with wor-
shipping a man, who died the death of a slave.
_ Those Jews also, who did not rightly understand the doctrine of the Divine Unity, were not
prepared to accept that other cardinal article of the true Faith, that Jesus Christ is God.
Accordingly, when the Gospel was presented to the minds of those among them who could not
gainsay the proofs of its truth as a Revelation from God, they endeavoured to accommodate it to
their own preconceived opinions. Such persons were no longer willing to be called Jews; they
assumed the name of Christians. But they were not sound Christians; and some among them are
condemned by St. John.
The difficulties just specified beset the Jewish mind when it contemplated the Gospel, as
preached by the Apostles.
There was also another embarrassment which perplexed many inquirers, Πόθεν τὸ κακόν;
Whence is evil? How came it into the world ?
This question had produced the Magian Philosophy, with its two independent and antagonistic
Powers; and it engendered also the Gnostic Theories of emanations, or ons; according to which,
the Demiurge or Creator was a different Person and Agent from the Father of our Lord Jesus Christ ;
and the Law and the Prophets were severed from the Gospel.
The Heresies produced by these causes, and which sprung up especially among the Jewish
Christians, in the age of St. John, concerning the Person and Nature of Christ, and against which
the Apostle wrote, were mainly four ?—
1, The heresy of those who affirmed that Jesus was a mere man; this was the heresy of Ebion.
2. The heresy of those who said that Jesus was a different being from Christ; and that Christ
was an seon or emanation, who was sent into the world to reveal the knowledge of the true God,
and to free the souls of men from the power of the Demiurge or Creator of matter; and
descended into the man Jesus at His baptism, and departed from Him before His crucifixion. This
was the heresy of Cerinthus.
3. The heresy of those who asserted that Christ had no real human body, but that he suffered
merely in appearance. This was the heresy of the Docete# *, and of their leader Simon Magus.
4. The heresy of those who said that the world was not created by Him, or by the Father,
but by some rival powers; and who affirmed that there was no necessity for abstaining from
idolatry, or for incurring any danger in behalf of the Faith. These were the Wicolaitans and others.
They who taught these doctrines are called deceivers and antichrists by St. John in his two
Epistles *, as is observed by Κ΄. Irensous ἡ, who speaks at large concerning these errors in his great work
against Heresy ἡ.
1 Euseb. iv. 14; v. 24, citing the testimony of 8. Ireneus and
Polycrates, and other Bishops of Asia.
2 Cp. prelimi: note above to 2 Pet. ii., p. 86.
3 So called from δοκεῖν, to appear or to seem.
4 1 John ii. 18. 22. 26; iv.3. 2 John 7.
* Irenaeus iii. 16. 5, Propter quod et in Epistol& suf sic testifi-
catus est nobis Joannes ‘ Filioli, novissima hora est; et quemad-
modum audistis, quoniam Antichristus venit, nune Antichristi
multi facti sunt, &c., et ex nobis exierant’ (1 John ii. 18); and
S. Irenaeus applies these words to those, like Cerinthus, who said
that Jesus was only a ‘receptacle of Christ, and that Christ
descended like a dove into Jesus;’’ and he says that these Anti-
christs whom he has mentioned do indeed in name confess Jesus
Christ, but in fact deny Him by separating Jesus from Christ;
and he applies to them the words of St. John in his First and
ai Epistles, 1 John iv. 1, and 2 John 7, 8. See Iren. iii.
* “anc fidem annuntians Joannes Domini discipulus, volens
per evangelii annuntiationem auferre eum qui ἃ Cerintho insemi-
natus erat hominibus errorem, ut confunderet eos et suaderet,
quoniam unus Deus gui omnia fecit per Verbum suum; et non,
quemadmodum illi dicunt, alferum quidem fabricatorem, alium
autem Patrem Domini; et alium quidem fabricstoris filium,
alterum verd de superioribus Christum, quem et impassibilem
perseverasse, descendentem in Jesum filium fabricatoris, et iterum
revolasse in suum Pleroma; et initium quidem esse Monogenem,
Logon autem verum filium Unigeniti; et eam conditionem, que
est secundim nos, non ἃ primo Deo factam, sed ἃ virtute aliqua
valdé deorsum subjecta, et abscissa ab eorum communicatione,
que sunt invisibilia et innominabilia. Abstulit autem ἃ nobis
dissensiones omnes ipse Joannes dicens, In hoc mundo erat, et
mundus per ipsum factus est, ef mundus eum non cognovit. In
sua propria venit, ef sti eum non receperunt. Secundim autem
Marcionem et eos, qui similes sunt ei, neque mundus per eum
factus est; neque in sua venit, sed in aliena; secundim autem
quosdam Gnosticorum ab angelis factus est iste mundus, et non
per Verbum Dei. Secundim autem eos, qui sunt ἃ Valentino,
iteruam non per eum factus est, sed per Demiurgum. Hic enim
operabatur similitudines tales fieri, ad imitationem eorum 4088
sunt sursum, quemadmodum dicunt: Demiurgus autem perficie-
bat fabricationem conditionis. Emissum enim dicunt eum ἃ
matre Dominum et Demiurgum ejus dispositionis, que est secun-
dim conditionem, per quem hunc mundum factam volunt, quim
Evangelium manifesté dicat, quoniam per Verbum, quod in prin-
cipio erat apud Deum, omnia sunt facta: quod Verbum, inquit,
caro factum eat, et inhabitavit in nobis.
“. Secundiim autem illos, neque Verbum caro factum est, neque
Christus, neque qui ex omnibus factus est, Salvator. Etenim
Verbum et Christum nec advenisse in hunc mundum volunt ;
Salvatorem verd non incarnatum neque passum; descendisse
autem quasi columbam in eum Jesum qui factus est ex disposi-
tione, et cum adnunciasset incognitum Patrem, iterum ascendiase in
THE FIRST EPISTLE GENERAL OF ST. JOHN. 99
A summary of the remarks of S. Irensus on this important subject may be presented to the
English reader in the words of Bp. Bull ;—
“All the Gnostics, of whatever denomination, did in reality deny the true Nativity, Passion,
and Resurrection of Jesus Christ, although not all in the same way. This is a learned observation
of Irenszeus, who was a most careful investigator of the doctrine of the Gnostics, in the third book of
his Treatise, where, after showing how the Apostle John, in the very beginning of his Gospel,
glances at the Cerinthians and Nicolaitans, he proceeds presently to those words of the Apostle’, and
demonstrates that neither the Cerinthians, nor any other sect of the Gnostics, did sincerely acknow-
ledge the Incarnation, the Passion, or the Resurrection of Jesus Christ.
“These are the words of Irensus. According to those heretics, neither was the Word made Flesh,
nor Christ, nor the Saviour. For they maintain, that the Word and Christ did not even come into
this world, and that the Saviour was neither Incarnate, nor suffered, but that He descended like a dove
upon Jesus, and having declared the unknown Father, ascended again into the pleroma. But He -
who was incarnate and suffered, some of them affirm, was that Jesus who is of the Gospel dispensa-
tion, who, they say, passed through the Virgin Mary, as water through a tube; others assert,
that He, who suffered, was the Son of the Demiurge, or Creator, upon whom that Jesus descended,
who is of the Gospel dispensation ; others again say, that Jesus was indeed born of Joseph and Mary,
and that upon him Christ descended, who is from above, being without flesh, and incapable of
suffering.
as According, however, to no view entertained by these Heretics, was the Word of God made
Flesh. For if one carefully search into the theories of them all, he will find, that there is introduced
a Word of God, and a Christ that is on high, without flesh, and incapable of suffering. For some
of them think that He was manifested, as transfigured into the form of man, but say that He was
neither born, nor incarnate ; whereas others suppose that He did not even assume the form of man,
but descended as a dove upon that Jesus who was born of Mary. The Lord’s disciple, St. John,
therefore, showing that they are all false witnesses, says, ‘And the Worp was made ἘΠΈΒΗ, and
DWELT AMONG Us’.’”
The reader may be also glad to be reminded here of the remarks made by another learned
English Theologian, Dr. Waterland, who has illustrated this subject with his usual erudition, and
with special application to the Epistles of St. John.
Those remarks, together with the observations of the two English Prelates quoted in this In-
troduction, may serve as preparatory to a profitable study of this Epistle.
“If we examine this Epistle, we shall perceive ”—says Dr. Waterland—“ that a great part of
it was levelled, not so much against Jews, or Pagans, as against false Christians; against the heretics
of that time, Stmonians perhaps, or Cerinthians, or Ebionttes, or Nicolattans, or all of them.
“The two principal errors which St. John there censures, were, the denial of Christ’s being come
in the flesh®, and the disowning that Jesus was Christ‘. The Docete, as they were afterwards called,
the followers of Simon Magus, denied Christ’s real humanity, making Him a mere phantom, shadow,
or apparition. And the Cerinthians, making a distinction between Jesus and Christ, did not allow
that both were one Person. Against those chiefly St. John wrote his Epistle. He speaks of Anti-
christs newly risen up’, which could not be intended of Jews or Pagans, who had opposed the
Gospel all along; and he speaks of men that had been of the Church, but had apostatized from it ;
‘they went out from us, but they were not of us °.’
“Let us now proceed to the explication of those passages in St. John’s Epistle which relate to
our purpose.
“The Apostle observes, that the Word of Life (or the Word in whom was Life’) was from the
beginning* ; conformable to what he says in the entrance to his Gospel, and in opposition both to
Cerinthus and Ebion, who made Jesus a mere man, and who either denied any pre-existing sub-
Pleroma. Incarnatuth autem et passum quidam quidem eum, qui assumpsisse hominis; sed quemadmodum columbam descendisse
ex dispositione sit, dicunt Jesum, quem per Mariam dicunt per- in eum Jesum, qui natus est ex Marid. Omnes igitur illos
transisse, quasi, aquam per tubum: alii verd Demiurgi filium, in falsos testes ostendens discipulus Domini, ait: Et Verbum caro
i ae deacendisse eum Jesum qui ex dispositione sit: alii rursum factum est, et habitavit in nobis.” 5. lreneus, iii. cap. xi. p.
esum quidem ex Joseph et Maria natum dicunt, et in hunc 462.
descendisse Christum, qui de superioribus sit sine carne et im- ’ John i. 14.
passibilem existentem. Secundim autem nullam sententiam 2 By. Bull, Def. of Nicene Creed, iii. 1. See also Dr. Burton,
hereticorum, Verbum Dei caro factum est. Si enim quis regulas Bampton Lectures, 1829, Lect. vi. pp. 158—160.
ipsoram omnium perscrutetur, inveniet quoniam sine carne et 3 1 John iv. 3. Compare 2 John 7.
impassibile ab omnibus 118 inducitur Dei Verbum, et qui est in 41 John ii. 22.
superioribus Christus. Alii enim putant manifestatam eum, 5 1 John ii. 18. 22; iv. 3. 2 John 7.
quemadmodum hominem transfiguratum ; neque autem natum 6 1 John ii. 19.
neque incarnatum dicunt illum: alii verd neque figuram eum 7 John i. 4. aie § 1 Jobni. 1.
100 INTRODUCTION TO
stantial Logos, or at most supposed him to stand foremost in the rank of creatures. The Apostle
further styles the same Logos, Eternal Life’, to intimate his eternal existence, in opposition to the
same heretics. He adds, schich was with the Father, parallel to what he says in his Gospel, was with
God’.
“In the second chapter of the Epistle, the Apostle describes the antichristian heretics of that
time as denying that Jesus is Christ, which amounted to the same with denying the Father and the
Son®; because whosoever denieth the Son, the same hath not the Father‘. Cerinthus denied that Jesus
was Christ, dividing Christ from Jesus; and he, of consequence, denied the Son, because he allowed
not that Jesus was personally united with the Word, the eternal Son of God; nor that the Logos
which he speaks of, was the only-begotten of the Father, being Son only of the only- begotten,
according to his scheme; so that he totally disowned the divine Sonship, both of Jesus and Christ,
and by such denial denied both the Father and Son‘.
“The Apostle goes on to say, Whosoever shall confess that Jesus is the Son of God, God dtelleth in
him, and he in God. Where again he manifestly strikes at the Cerinthian and Ebionite principles,
which allowed not Jesus to be the Son of God, in any true and proper sense, such as St. John lays
down in several places of his writings, but particularly in the entrance to his Gospel °.
“In the chapter next following, the Apostle repeats the same thing as before, or uses words to
the same effect; Whosoever believeth that Jesus ts the Christ, is born of God"; and soon after adds,
Who is he that overcometh the world, but he that believeth that Jesus is the Son of God*® ? Here lay the
main stress,—to believe that Jesus, who was truly and really Man, was as truly and really the eternal
Son of God*. The Apostle in the next verse seems to point at the Docete, as he had before done in
the same Epistle’, being equally concerned to maintain that Christ had real flesh, as that He had
real Divinity; that so the faith of the Gospel might stand upon this firm foundation, that the
Eternal Son of God became Son of Man for the salvation of mankind. Hereupon therefore the
Apostle, in defence of Christ’s real humanity, says, This is He that came by water and blood". What
he elsewhere expresses by His coming in the flesh’, here he expresses more emphatically, by His
coming in, or by, water and blood ; alluding to what Christ shed at His passion, as a proof that He
had then a real body, and was really man, not a spectre, phantom, or apparition, as some heretics
pretended. It is to be noted, that the ancient cisionaries (who were the Simonians, Menandrians,
Saturnilians, and Basilidians), being ashamed perhaps to confess Christ crucified *, contrived any
wild supposition imaginable to evade it. Basilides pretended that Christ Himself did not suffer, but
that Simon of Cyrene was crucified in His room **. The elder Docete said that Christ had no real
body, and suffered in appearance only.
“But the Apostle here emphatically observes that Christ came by water and blood : this shedding
of both water and blood out of his side, at his Passion, was a demonstration, that there was a real
body then hanging upon the cross, not a phantom, or a spiritual substance. Which very argument
is well urged by Irensus’ and Novatian", in proof of the same thing, against the Docetw. As
St. John is the only Evangelist who has related that circumstance of the Passion ', so it is observable
11 John i. 2. Compare 1 John v. 20.
2 Conf. Tertuill. contra Prax. c. xv. Bp. Bull, Jadic. Eccles.
c. ii. sect. 5, p, 295.
3 1 John ii. 22.
41 Jobn ii. 22. ‘ Apostoli verba commune Cerinthi et
Ebionis dogma manifesti perstringunt, nam illi ambo Jesum esse
verum Dei Filium ante Mariam, adeoque ante res omnes creatas
ex Deo Patre natum omnind negabant, ac proinde, Apostolo
judice, neque Deum Patrem revera confessi sunt; siquideth ἃ
revelato Evangelio, nemo potest Deum Patrem rité colere aut
credere, nisi qui Deum Filium simul amplectatur.” Bull, Judic.
Eccl. c. ii. sect. 5, p. 296.
5 “Dum enim Cerinthiani negabant Jesum esse Christum per
veram scilicet perpetuamque unionem, Christam insuper Filium
Dei veram et unigenitum inficiebantur ; perinde hoc erat ac si et
Patrem et Filium negassent, cum, ut recté Joannes dicit, Qui
Filium negat, nec Patrem habeat.—Eo ipse enim, dum negabant
Jesum esse Christum, nec ipsum quoque Christum pro Dei Filio
agnoscebant, non poterant non multd magis negare. Jesum esse
Filium Dei.” Buddai Eccles. Apostol. p. 445.
6 “Non est dubitandum, quin Apostolus his verbis confeasionem
exigat illius Filii Dei, quem ipse ex parte supra in μᾶς Epistolé
reedicaverat, et plenius in Evangelio suo declarat, nempe Filii
ei, qui sit Dei Patris Λόγος, qui in principio erat, et apud
Deum erat, et Deus ipse erat, per quem omnia facta sunt, &c.—
Haujusmodi verd Dei Filiam Jesum nostrum esse, non confessus
est Cerinthus, neque post ipsum Ebion.” Bp. Bull, Judic. c. ii.
sect. 9, p. 297.
7 1 John v. 1.
§ 1 John v. 5.
9. « Quia pre aliis maximé tunc cresceret Cerinthi heresis,
ideo Apostolus fidem illam, qui creditur Jesum esse Dei Filium,
sim in hac Epistolé commendat, urget, inculcat.’® Bp. Bull,
Sadie. c. ii. sect. 9, p. 297.
10 1 John iv. 2,3. Compare 2 John 7; and see Bull, Judic.
p- 296. Buddai Eccl. Apostol. p. 650, &c.
1 John v. 6.
12 1 John i. 1, 2; iv. 2,3. 2 John 7. Compare 1 Tim. iii.
16. 1 Pet. iii. 18; iv. 1.
‘3 Hence it is that Polycarp joins both together in the same
reproof: πᾶς γὰρ, ὃς ἂν μὴ ὁμολογῇ ᾿Ιησοῦν Χριστὸν ἐν σαρκὶ
ἐληλυθέναι, ἀντίχριστός ἐστι" καὶ bs ἂν μὴ ὁμολογῇ τὸ μαρτύριον
τοῦ σταυροῦ, ἐκ τοῦ Διαβόλου ἐστί. Polycarp, Epist. ο. 7.
τ Ireneeus, lib. i. c. 24, alias 22, p. 101. Epiphan. xxiv. 3.
Philastr. c. xxxii. p.68. Augustine, de Heres. n. iv. Theodoret,
Heeret. Fab. lib. i. c. 4.
15.“ Quomodo autem, chm caro non esset, sed pareret (Ϊ. 6. appa-
reret), quasi homo, crucifixus est, et & latere ejus puncto sanguis
exiit et aqua?’’ Tren. lib. iv. c. 33 (alids 57), p. 271.
16 « Sanguis idcirco de manibus ac pedibus, atque ipso latere de-
manavit, ut nostri consors corporis probaretur, dum occasis nostri
legibus moritur.”” Novatian, c. x. p. 31, edit. Welchmann.
W John xix. 34.
THE FIRST EPISTLE GENERAL OF ST. JOHN. 101
how particular a stress he lays upon it, immediately subjoining, in confirmation of it, and he that
saw it bare record, and his record is true. And he confirms it further from two prophecies out of
the Old Testament.
“St. John strengthens the argument further by superadding the consideration of the testimony
of the Spirit. And there is the Spirit also bearing witness, because the Spirit ts truth’, is
essential truth. The Spirit residing in the Church, and working in believers by supernatural
graces, bears testimony to the doctrine taught by the Apostles, and believed by the Church; par-
ticularly to the doctrine here spoken of, viz., that Christ the Son of God became Son of Man for the
salvation of mankind.
“‘The Apostle, in the close of this Epistle, sums up all in these strong words: we know that the
Son of God is come, and hath given us an understanding, that we may know Him that ts true, and we are
in Him that is true, even in His Son Jesus Christ. This is the true God and eternal life’.
“The title of true God, in this text, is to be understood of Christ, as I have shown elsewhere. I
would observe further, how aptly every word is chosen to obviate the erroneous tenets of Cerinthus,
and of other the like false teachers of those times. The Son of God, not the Son of Joseph and
Mary, nor the Son of the only-begotten, but the immediate Son of (God, related to God as a son to
a father, not as a creature to his Lord and Maker. He is come, come in the flesh, and not merely to
reside for a time, or occasionally, and to fly off again, but to abide and dwell with man, clothed
with humanity. We are in Him that is true, in the true Father, by His Son Jesus Christ, who is
the true God; not an inferior power or angel (such as Cerinthus supposed the Demiurgus, or
Creator to be), not a created Aon, the offspring of the Monogenes, or of Silence, as Cerinthus
fondly imagined the Logos to be; but érue God, one with the Father. And He is eternal life, the
same that had been with the Father, from the beginning, before any thing was created, consequently
from all eternity.
“T have now gone,” says Dr. Waterland, ‘‘ through the Epistle of St. John. The sum of what
I have advanced is, that St. John most apparently levelled a great part of his First Epistle against
the Cerinthian doctrines.
“ It appears further, that in his Epistle particularly, he has asserted the necessity of believing
our Lord’s divine Sonship, His proper Divinity, under pain of being excluded from heaven and
happiness. Whosoever denieth the Son, the same hath not the Father. Whosoever denies Christ
to be Son of God, in St. John’s sense of Son, a Son that was always with God, and is God’,
ts a liar and antichrist, denying both the Father and the Son. The conclusion therefore is,
that the denying our blessed Lord’s real Divinity, is heresy and antichristianism, much to be abhorred
by every disciple of Christ, according to the infallible decision of an inspired Apostle*. Many were
the evasions and subterfuges of self-opinionated men, who thought it a thing incredible that the
Divine Word should put on flesh, or become man; and who chose rather to pass censure upon the
wisdom of Heaven, than suspect their own. But sober and modest men resigned up their faith
to divine Revelation; and among the foremost of those was our blessed Apostle. So now, taking in
what the Scriptures have declared of the truth of the doctrine of the Trinity in Unity; besides
the true and natural import of the form of Baptism, in the Name of the Father, and of the Son,
and of the Holy Ghost; we have the determination of St. John himself for the importance of the
doctrine of our Lord’s Divinity ; and of consequence, for the doctrine of a co-equal and co-eternal
Trinity 5.
The student of Holy Writ will readily acknowledge the importance of these statements as
elucidating the design and language of St. John in his Epistles ; and they are confirmed by the fact,
that one of St. John’s disciples, S. Ignatius, speaks in similar language of censure and caution
against the same heresies.
Here again we may refer to the words of Bp. Bull*. “The words in which 8. Ignatius exhorts
the Magnesians’ ‘to run together unto one Jesus Christ, who came forth from the Father, and who
is and hath returned unto one,’ are plainly aimed against the Gnostics, especially the Cerinthians ;
for the Cerinthians did not believe in one Jesus Christ, but taught that Jesus was one, and Christ
another, who came down from the supreme power upon Jesus after His baptism, and returned again
1 1 John v. 6. Scripture Doctrine, p. 282, &c. Dr. Bishop’s Eight Sermons,
2 1 Jobn v. 20. P. 56, &c.
3 | John ἢ. 22, 23 3 Dr. Waterland on the Trinity, v. 139.’
58 Es σῶν ous 6 Bp. Bull, Defence of the Nicene Creed, iii. 1.
* Sermons, vol. ii. pp. 128 --128, Compare Taylor’s True Ignat. ad Magnes. c. 7, συντρέχειν ἐπὶ ἕνα ᾿Ιησοῦν Χριστόν.
102 INTRODUCTION TO
from Jesus before His Passion, back to His own pleroma. Nor did they acknowledge one Father of
Jesus Christ ; but professed that the Father was the Father of Christ. Next, when Ignatius
afterwards says', ‘that the Prophets of the Old Testament were inspired by the grace of Christ,
to convince the unbelievers that there is one God, who hath manifested Himself through Jesus
Christ His Son,’ in these words again the Gnostics are evidently glanced at. or they all
taught, that the Father of Jesus was the Demiurgus or Creator of the world, and God who
created the world was one, the God who manifested himself to mankind through Christ his Son,
another.”
These assertions may also be confirmed by the testimony of another English Prelate, Bishop
Pearson, who has observed, that the heresies of Ebion and the Docets were specially censured and
condemned by St. John, and his scholar, S. Ignatius, i in his Epistles; the former heresy involving
a denial of the divinity of Christ, and the latter i impugning His humanity ’.
Another of St. John’s disciples, 5. Polycarp, joins with his brother Bishop and brother Martyr,
8. Ignatius, in condemning these erroneous and strange doctrines.
“ Every one,” says he, “ who does not confess that Jesus Christ is come in the flesh, is an anti-
christ ; and whosoever does not confess the sufferings of the cross, is of the devil; and whosoever
tampers with the oracles of the Lord, and accommodates them to his own lust, and says that there
is neither Resurrection nor Judgment to come, is the firstborn of Satan *.”
Such were the doctrines taught by the disciples of St. John.
Almighty God permitted Heresies to arise even in the Apostolic Age, and under His controlling
power and superintending providence, Heresies have been made subservient to the clearer mani-~
festation, and stronger confirmation, of the Faith.
Hence, therefore, it is evident that the Heresies which impugn the doctrine of Christ’s God-
head and Manhood, are not of modern origin. They who would despoil Christ’s Person of its
historic reality, and would reduce it to a visionary phantom, and would dissolve the solid verities of
the Gospel into legendary fables, are not propounding novelties. Their “new light is an old
darkness.” They are only borrowing the Heresies of ancient days. They are dressing them
up in new attire, and displaying them in a new fashion to the world. These theories, when stripped
of their disguise, are nothing more than reproductions of the exploded dogmas of Ebion, Cerinthus,
and the Docete, which were propagated in primitive times.
By the mercy of God, the life of the Apostle and Evangelist St. John, the beloved disciple of _
Christ, was extended to the beginning of the second century after Christ. By God’s good Provi-
dence he was still living, and governing the Asiatic Church, when those heresies sprung up, like
tares sown by the Enemy, in the field of Christ. By the inspiration of the Holy Ghost he wrote
his Gospel, in which the doctrine of the Divinity of Christ is asserted in clear language‘, and in
which the evidences of His Humanity in life and death, particularly in the shedding forth of the
Blood and Water from His side when pierced on the cross, are displayed to the world’.
By the same holy guidance, St. John was moved to write Epistles, in which he has delivered an
Apostolic verdict on those who deny or undermine those verities of the Gospel.
He who was the beloved disciple, and who was taught by the Holy Spirit, the Spirit of Love,
has dwelt more at large than any other writer of the New Testament on the duty and blessedness
of Christian Love.
Yet he, the divinely-inspired Apostle of Love, the aged Evangelist, has pronounced the sternest
1 Ignat. ad Magnes. c. 8.
? “Due potissimum Hereses de natura Christi ed tempestate
obtinebant, ut veritati Catholice ita et sibi ipsis prorsus con-
trariee ; quarum altera Docetarum fuit, ἃ Simonianis ortorum,
humane nature veritatem in Christo destruentium ; altera Ebion-
tlarum, divinam prorsus naturam et eternam generationem de-
negantium, legisque ceeremonias urgentium. Has primi seculi
Heereses antiqui scriptores agnoscunt: Ignatiano sevo viguisse
omnes fatentur. Unde Theodoretus (Procem.) ita Heereticarum
Fabularum libros itus est, | ut primus eos, qui alterum Creatorem
confinxerunt, δοκήσει δὲ φανῆναι τὸν Κύριον εἰς ἀνθρώπους ἔφασαν,
secundus autem illos, qui ψιλὸν ἄνθρωπον τὸν Κύριον προσηγόρευ-
σαν, complecteretur. De prioribus Hieronymus adversus Luci-
ferianos (c. xxiii.), ‘Apostolis adhuc in seeculo superstitibus,
spud Judeam Christi sanguine recenti, phan‘aema Domini corpus
asserebatur.’ De secundis idem in Catalogo (cap. ix.), ‘ Joannes
Apostolus novissimus omnium scripsit Evangelium rogatus ab
Asize Episcopis adversus Cerin¢hum aliosque heereticos, et maximé
tunc Ebionifarum dogma consurgens, qui asserunt Christum ante
Mariam non fuisse.’ Quas etiam in Asid maximé viguisse ob-
servat Epiphanius Heresi lvi., Ἔνθα γὰρ τὸν Χριστὸν ἐκ wapa-
τριβῆς: ψιλὸν ἄνθρωπον ἐκήρυττεν ὁ Ἑβίων καὶ ὁ Κήρινθος, καὶ
ol ἀμφ᾽ αὐτοὺς, φημὶ δὲ ἐν τῇ ᾿Ασίᾳ. Ignatius cum ἃ Schismaticis
et Heereses petit, illas frequenter, seduld, εὖ aperté ferit: priorem
Docetaruam, ἃ Discipulis Menandri tunc temporis disseminatam,
atque, ut credibile est, ἃ Saturnilo apud Antiochiam jam tum de-
fensam, Epistola ad Smyrnseos atque Trallesios jugulat ; alteram
ab Ebione profectam latéque per Orientem sparsam Epistola ad
Polycarpam, ad Ephesios, Magnesianos, et Philadelphenos refellit.””
Bp. Pearson, Vind. Ignat. ii. c. 1, p. 351, ed. Churton.
3 §. Polycarp ad Philipp. c. 7.
4 Jobn i. 1, 2.9—I11.
5 John xix. 34.
THE FIRST EPISTLE GENERAL OF ST. JOHN. 103
sentence of reprobation upon those who impugn the doctrine of Christ’s Godhead, and of Christ’s
Humanity. He has spoken of them in the strongest terms of censure, and has condemned them as
deceivers, as false prophets, as antichrists. He forbids his disciples to receive them into their houses,
or to bid them God speed’. And why? Because he well knew, and has taught in his Epistle’,
that the doctrine of Christ’s Godhead and Manhood displays the Love of God to Man in its true
light ; and because that doctrine is the genuine source and well-spring of Love to God and of Love
to Man in God; and because wheresoever that doctrine is denied, the life of Love vanishes away.
Such considerations as these may serve to place in a clear light the enormity of the guilt of
heretical teaching on these doctrines.
They may also be of use in guarding the faithful against those erroneous and strange notions,
in whatever form they may present themselves; and in establishing their minds in a firm belief of
the truth.
With the Epistles of St. John in our hands, we are enabled by God’s grace to stand proof
against all assaults, however violent, of the enemies of the Truth. We are empowered to overcome
all who impugn the doctrine on which the Church of Christ is built’, and on which our hopes of
salvation rest; the doctrine of the unity of the two Natures, the Divitie and the Human, in the one
Person of Jesus Christ, the Son of God, and Son of Man‘. In controversies concerning the God-
head and Manhood of Christ our appeal is not to the words of human wisdom, but to the words of
the Holy Spirit of God, speaking by the mouth of St. John.
The date of the Epistle may probably be assigned to the close of the first century’. The
question concerning the persons to whom it was in the first instance addressed, will be considered
in the Introduction to the Second Epistle.
1 2 John 10, 1].
2 1 John iii. 1. 16, 17; iv. 812. 19—21.
3 See Matt. xvi. 18.
4 It is well said by Bp. Bull, referring to this characteristic use
of this Epistle, ‘‘ The doctrinal criteria of this Epistle (1 John ii.
“The A insists mainly on these marks, which characterize
as heretica those who deny the Saviour to be very man, or to be
very God, as Tertullian has observed (de Prescr. c. 33). It is
therefore abundantly clear from the Apostolic writings, as well as
from other early testimony, that thero existed some ns, in
18, 19; iii. 23; iv. 1,2; v. 10—13. 20) enabled the Faithful to
discern those heretical Teachers who diffused false and impious
doctrines in the Apostolic age concerning the person of our
Saviour.’’
The sum of these criteria is this: ‘‘ Every Teacher who con-
fesses one Christ Jesus, verily Son of God, verily made Man, for
the salvation of men, is of God; in so far, that is, as he makes
this confession. But, on the other hand, every one is to be held
to be a false prophet, and an Antichrist, who does not confess
this.’
tianity.”
the age of the Apostles, who denied the Divinity of Christ, and
who on that account were regarded by the Apostles as Heretics
and Antichrists; so far were they who held such doctrines from
being considered as brethren, and true members of the Church.
Hence also it is clearly evident, that the doctrine concerning the
Incarnation of the Son of God, and concerning Christ, Very God
and Very Man, was maintained by true Pastors of the Church
from the beginning as the very root and groundwork of Chris-
Bp. Buil, Jud. Eccl. Cath. ii. 10.
3 See above, p. 97, note.
IQANNOYT A.
a Luke 24. 39.
Ὁ John 1. 1, 2.
Rom. 16. 26.
Col. 1.26. 2Tim.}.10 Tit. 1.2.
I. 1°°O ἦν ἀπ᾽ ἀρχῆς, ὃ ἀκηκόαμεν, ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν, ὃ
ἐθεασάμεθα, καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν, περὶ τοῦ Adyou τῆς ζωῆς,---3 " καὶ
ἡ ζωὴ ἐφανερώθη, καὶ ἑωράκαμεν, καὶ μαρτυροῦμεν, καὶ ἀπαγγέλλομεν ὑμῖν τὴν
Cu. I. 11 St. John begins this Epistle without any mention
of himself, or of those to whom it is addressed. He appears to
be unconscious of his own individuality, and that of his readers,
and to be absorbed in the contemplation of the Divine Glory and
infinite love and condescension of Christ. His heart is hot
within him, and he speaks with his tongue.
So it had been in his Gospel. There also he is full of the
subject ; and gives utterance to the great truths which struggled
within him for vent, and exclaims, ‘‘In the beginning was the
Word.”
In like manner, the Apostle St. Paul, in writing on the same
subject to the Hebrews, does not begin the Epistle with any men-
tion of himself or of them; but withdraws himself and them from
the eye of the reader, and displays Christ.
In the language of the commencement of this Epistle, and
in that of the Gospel, St. John appears to revert to the opening
words of the Old Testament. ‘‘ In the beginning God created the
heaven and the earth” (Gen. i. 1). There was the beginning of
the visible world. St. John had described in his Gospel the
spiritual Genesis. ‘In the beginning was the Word, and the
Word was with God, and the Word was God. All things were
made by Him.”’ (John i. 1—3.) And now in his Epistle he begins
with Him Who had no beginning, but is and has been from
Eternity.
S. Clement of Alexandria (Adumbrat. p. 1009) observes,
that “this Epistle begins with a spiritual proem, following that
of the Gospel of St. John, and in unison with it.” He therefore
supposed the Epistle to have been written after the Gospel. See
above, p. 97, note. δ
The harmony subsisting between the beginning of St. John’s
Gospel and that of his Epistle, in declaring the doctrines of the
Pre-existence, Divinity, and Creative Power of the Everlasting
Worp, and of His Incarnation—in opposition to the Heretics of
Apostolic times, who denied those doctrines—was observed also,
in ancient times, by Dionysius, Bishop of Alexandria, in Eu-
sebius, vii. 25.
— ὃ ἦν aw ἀρχῆς] what was from the beginning (cp. 2 Thess.
ii. 13). A statement directed against the false doctrines of those
who said, as the Ebioni/es did, that Jesus was a mere man; or,
as the Cerinthians, that He was merely inhabited by Christ as a
spiritual emanation for a time.
The clue to the right understanding of this proemium, and
of the other doctrinal portions of St. John’s Epistles, is to be
found in a reference to the errors of those false Teachers to whom
St. John alludes as antichrists (ii. 18), who endeavoured to seduce
his disciples (ii. 26; cp. iii. 7), and denied that Jesus Christ is
come in the flesh (iv. 1 — 3), and that Jesus is the Christ, and who
denied the Father and the Son (ii. 22). See Tertullian, c.
Marcion.; Preescr. c. 15, and c. 33. S. Jerome, Prolog. in Matt.
S. Athanas. c. Arian. Orat. iii. vol. i. p. 539; and compare the
remarks of Bp. Bull, Jud. Eccl, Cath. cap. ii. vol. vi. pp. 38—47,
ed. Oxon. 1827, and above, Introduction to this Epistle, pp. 98—
102, and the preliminary note to 2 Pet. ii. 1, p. 86, and Dr. Water-
dand on the Trinity, ch. vi. vol. v. ed. 1823, where this subject
is well treated with reference to this procemium and other portions
of this Epistle, as directed against Edion, Cerinthus, and the Do-
cela; and cp. Dr. Burton, Bampton Lectures, Lect. vi. p. 168.
— ὃ ἀκηκόαμεν] what we have heard, what we have seen with
our own eyes. Having declared the efernal pre-existence of
Christ, St. John next proceeds here, as in his Gospel, to assert
the reality of His Humanity. See John i. 1—14.
— ὃ ἐθεασάμεθα) what we looked at; spectavimus, as a θέαμα
or spectaculum; attracting and riveting our attention. See
John i. 14; iv. 36: the word θεᾶσθαι is applied to the action of
the Apostles gazing at our Lord ascending into heaven, Actsi. 11.
— καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησα») and our hands did handle,
or feel. Observe the aorist. He refers to his own aci and that
of the Apostles qfter the Resurrection, in obedience to Christ’s
words, ‘‘ Handle Me, Feel Me, and see; for a spirit hath not
flesh and bones as ye see Me have.” (Luke xxiv. 39.) Here there-
fore is an addition to the statement concerning the humanity of
the Everlasting Word. He had a true body, and the same body
before and after His Resurrection; and we felt that Body.
Here then is a reply to the false teaching of the followers of
Simon Magus and the Docete, who said, that our Lord’s human
body was a visionary phantom. This notion is confuted by St.
John’s scholar, S. Jgnatius (ad Smyrn.c. 1 and c. 2), who says
that of ἄπιστοι λέγουσιν αὑτὸν (i.e. Christ) τὸ δοκεῖν πεπονθέναι,
αὐτοὶ τὸ δοκεῖν ὄντες, where see Bp. Pearson's note, p. 433.
Jacobson, and ibid. c. 3, where S. Ignatius relates that our Lord
said to St. Peter and others after His Resurrection, “ λάβετε,
ψηλαφήσατέ pe, καὶ Bere, ὅτι οὐκ εἰμὶ δαιμόνιον ἀσώματον,"
καὶ εὐθὺς αὐτοῦ ἥψαντο, καὶ ἐπίστευσαν, κρατηθέντες τῇ σαρκὶ
αὐτοῦ, καὶ τῷ πνεύματι, c. 4 and c. 5, and ad Trall. ο. 10, and c.
11; and cp. 8. Polycarp, ad Philipp. c. 7, and S. Ireneus, i. 20.
On the word ψηλαφᾷν, see Gen. xxvii. 12. 21, 22, and Dean
Trench, Synon. xvii., and Luke xxiv. 39, and on Heb. xii. 18.
— περὶ τοῦ Λόγον τῆς (wijs}] concerning the Logos, or Word,
of Life; that is, concerning the Word, whose essential quality is
Life. For in Him is the Life, He ‘‘is the Way, the Truth, and
the Life” (John i. 4; xiv. 6). He is “the Resurrection and the
Life" (John xi. 25).
This appears to be a prophetic against those false
Teachers, who separated the Life (ζωὴ) from the Logos, and
made them to be like two emanations or Aons, distinct from, and
subordinate to, the only-begotten Son of God; as was done by
some Gnostic Teachers. See Jreneus, i. 1, and cp. Waterland,
vol. v. p. 183.
The preposition περὶ, concerning, defines the subject of the
whole sentence, and has a connexion with ἀπαγγέλλομεν in υ. 3.
On this use of περὶ, cp. ii. 26; v. 9, 10. 1 Theas. i. 9.
2. καὶ ἡ (wh ἐφανερώθη) and the Life was manifested. St.
Johu uses καὶ to introduce a parenthesis here, as in the beginning
of his Gospel (i. 14). The word ἐφανερώθη had been employed
by St. Paul in the same sense as here, with reference to the Incar-
nation; see on 1 Tim. iii. 16. St. John saw the φανέρωσις, or
Epiphany of the Life, when he beheld Christ raising Lazarus
and others from the Dead, and when he saw Christ risen from
the Grave, by His own power, according to His own Word,
John ii. 19; and he heard Him say, “I am the Resurrection and
the Life” (John xi. 25); “1 am the Way, the Truth, and the
Life’’ (xiv. 6); “1 am He that liveth, and was dead, and behold
I am alive for evermore ’’ (Rev. i. 18).
1 JOHN I. 3—7.
ζωὴν τὴν αἰώνιον, ἥτις ἦν πρὸς τὸν Πατέρα, καὶ ἐφανερώθη ἡμῖν,---" “ ὃ ἑωρά-
10ὅ
¢ John 17. 21,
1 Cor. 1. 9.
9 ’ > éXX ea 9 N ft a 4 ν
καμεν καὶ ἀκηκόαμεν, ἀπαγγέλλομεν ὑμῖν, ἵνα καὶ ὑμεῖς κοινωνίαν ἔχητε μεθ᾽
ἡμῶν: καὶ ἡ κοινωνία δὲ ἡ ἡμετέρα μετὰ τοῦ Πατρὸς, καὶ μετὰ τοῦ Υἱοῦ αὐτοῦ
᾿Ιησοῦ Χριστοῦ" 4 καὶ ταῦτα γράφομεν ὑμῖν, ἵνα ἡ χαρὰ ὑμῶν 3) πεπλη-
ρωμένη.
5° Καί ἐστιν αὕτη ἡ ἀγγελία, ἣν ἀκηκόαμεν ἀπ᾽ αὐτοῦ καὶ ἀναγγέλλομεν
ca 9 ε Ν aA 4 4 > > led > Ἂν 9 ’
ὑμῖν, ὅτι ὁ Θεὸς φῶς ἐστι, καὶ σκοτία ἐν αὐτῷ οὐκ ἔστιν οὐδεμία.
πωμεν ὅτι κοινωνίαν ἔχομεν μετ᾽ αὐτοῦ, καὶ ἐν τῷ σκότει περιπατῶμεν, ψευ-
ὃ , 6 Q > a AY ar 40 7 f 38 δὲ 3 a ‘ aA ε
όμεθα, καὶ οὐ ποιοῦμεν τὴν ἀλήθειαν" 7 ἐὰν δὲ ἐν τῷ φωτὶ περιπατῶμεν, ὡς ¢
ἃ 3 John 12.
δ ᾿Εὰν εἴ-
Heb. 9. 14.
Pet. 1. 19.
αὐτός ἐστιν ἐν τῷ φωτὶ, κοινωνίαν ἔχομεν μετ᾽ ἀλλήλων, καὶ τὸ αἷμα ᾿Ιησοῦ Rev.1-5.
Χριστοῦ τοῦ Υἱοῦ αὐτοῦ καθαρίζει ἡμᾶς ἀπὸ πάσης ἁμαρτίας.
— τὴν (ωὴν τὴν αἰώνιον] the Life eternal : said in opposition ©
to those Heretics who denied the eternal pre-existence of Christ. ' of action (see on Jude 11); and to affirm that, since the soul
Dr. Wateriand, v. Ὁ. 188.
persons gifted with superior freedom of thought, and intrepidity
could not attain to perfection except by Anowledge, it was even
— πρὸς τὸν Πατέρα] with the Father. There is no exact ' requisite for men to make themselves familiar with all manner
equivalent in English to πρὸς here ; its meaning is best explained | of evil, in order that by an universal empiricism of evil they
by St. John’s own words, ὁ Λόγος ἦν πρὸς τὸν Θεὸν, i.e. united | might arrive the sooner at their ultimate consummation. See
to God and ever abiding in and with Him. John i. 1, where | Ireneus (i. 25. 4, ed. Stieren; p. 103, ed. Grabe: ii. 32, ed.
see note.
This statement is made in opposition to those false Teachers,
who separated Jesus from Christ, as Cerinfhus did, and said that
oi Logos was pes mt de the i δ ine but was nof the
-begotten of the er; an Ὁ the Logos was a separate
‘Eon, estranged from God. Cp. Greg. Nazian. Orat. xliv. Dr.
Waterland, v. pp. 181. 188, and Tillemont, ii. p. 17.
8. ὃ ἑωράκαμεν] what we have seen—a word here repeated
thrice, for greater assurance of the truth of the reality of Christ’s
Humanity, in opposition to the Docete ; and of His distinct Per-
sonality. See Tertullian, c. Praxeam, c. 15.
— καὶ ἡ κοινωνία] and our communion is with the Father
and with His Son Jesus Christ: a declaration of the truth against
those who divided Jesus from Christ, and who denied His Divine
Sonship, and rejected the doctrine of the Incarnation of the Son
of God, by virtue of which He dwells τὰ us (Jobn i. 14), and we
have communion with Him and with the Father. Not one of
these false Teachers acknowledged that the Word was made Fiesh.
S. Treneus, iii. c. 11. See Introduction, p. 99.
The δὲ, διέ, in this clause, is not to be unnoticed. The καὶ,
and, adds something, and the δὲ is slightly adversative. Cp. 2 Pet.
i.5. The sentence may be thus paraphrased, And, remember, our
communion is not like an ordinary human association, and much
less like an heretical association, bué our communion is even with
the Father, and with His Son Jesus Christ. So glorious is it!
4. καὶ ταῦτα γράφομεν and we write these things to you, in
order that your joy may be filled up to the full. 6 πλήρωμα
χάριτος, or fulness of grace (John i. 16), Howing from the Ever-
lasting Word, in Whom dwelleth the fulness of the Godhead (Col.
i. 19), brings with it a πλήρωμα χαρᾶς, a fulness of joy, very
different from that fictitious πλήρωμα, plenitude, or fulness,
imagined by the Gnostics, and peopled by them with visionary
ons, into which, according to them, the spiritual men, such as
they deemed themselves, would be received hereafter. See
Trenaus, i. 6; iii. 11, and above, note on John i. 16. Col. ii. 9.
Observe the perfect tense, } πεπληρωμένη, indicating that
the joy will be filled up, and will continue #0 to be. See note
below, iii. 9.
δ. ἡ ἀγγελία] the message. So A, B, G, K, and Griesb.,
Scholz, Lach., Tisch. Elz. has 4 ἐπαγγελία,
— ὁ Θεὸς φῶς ἐστιν God is Light, and in Him ts xo dark-
ness at all: a sentence opposed to the error of most of the
Gnostics, who asserted the existence of ‘wo hostile Deities, one
a God of Light, the other of Darkness. S. Irenaeus, i. 26. 28,
Grabe. Theodoret, Heret. fab. prom. 3. Epiphan. Heer. xxvi.
Cp. Ittig, Heres. p. 34, and note above, John i. δ, and Bp.
Andrewes, iii. pp. 371—376. Almost all the Gnostics adopted
the theory of lism, derived from the Magians, and afterwards
developed by the Marcionites and Manicheans.
6. ἐὰν εἴπωμεν) if we say—as many of the Gnoetics do—that
we have communion with Him, and if we walk in darkness, we
lie. They alleged that, by reason of the spiritual seed in them,
and of their superior spiritual knowledge, and communion with
the light, they were free to act as they chose, and were not pol-
loted thereby, and were not guilty of sin. (Jreneus, i. 6. 20.)
Some of them even ventured to extol the workers of the most
audacious acts of darkness, such as Cain, Korsh, and Judas, as
Vou. I1.—Parrt IV.
|
a ge νυν a ΤΕΣ ΗΒ Υ ΗΝ ὌΝΟΝ ΤῈ νυν δαδν π Ξ ἘΑΝΘ ΡΥ ΒΑΘ ΕΥΕΕ ΤΉ ΨΘΘΙΣΣ ΥΘΗΝΙ ΤΗΣ. ἘΡΌΡΒΤΟΙ ΤΌ, ΤΡΈΟΤΒΕΣ ἸΣΜΡΨΗΣ
Stieren ; p. 187, Grabe), and cp. Blunt on the Heresies of the
Apostolic age ; Lectures, ch. ix. p. 179, and below on ii. 8; iii. 9.
1. αὐτός ipse, He Himself,—emphatic: He Himself Who is
our Head is in the Light ; consequently we his members ought
to be in the Light also.
— κοινωνίαν ἔχομεν μετ᾽ ἀλλήλων] we have communion with
one another. Here is a reply to those who would restrain Catholic
communion to their own sect. St. John says that, “ Jf we walk
in the light we have communion one with another: and truly our
communion is with the Father and with His Son Jesus Christ,’’
v. ἃ. If we walk in the light, and communicate with the Father
and the Son, in the Catholic Faith, κ᾽ once for all delivered to the
Saints ’’ (Jude 3), and in the Christian Sacraments, we hold com-
munion with all the Saints of every age and every nation in the
Church. This is true Catholic communion, and those who are
members of it are the /rue Catholics. Cp. Bp. Pearson on the
Creed, Art. ix. p. 357, and the authorities quoted in Theophilus
Anglicanus, part ii. ch. viii.
— καὶ τὸ αἷμα ᾿Ι[ησοῦ] and the blood of Jesus Christ His Son
cleanseth us from ali sin. Some MSS., e.g. B, C, and Versions
omit Χριστοῦ, but it is found in A, G, H, and in most Cursives,
and the Syriac and Vulg., and it imparts completeness to the
doctrinal statement here, which declares that Jesus is the Christ
—against the Cerinthians—and that He is the Son of God—
against the Ebionites—and that He shed His d/ood on the cross—
against the Simonians and Docetee—and that ἐξ cleansefh from all
sin—against those who deny pardon on earth to deadly sin after
Baptism (see on Heb. vi. 4)—and it cleanseth us if we walk in
the light—against the antinomian Gnostics, who changed the
grace of God into lasciviousness (Jude 4), and alleged that a man
might walk in darkness, and yet be clean from all guilt of sin.
Tertullian (de Pudicitié, c. 18) cites this prssage from v. 5,
and part of ch. ii. 1, and connects it with v. 16, expounding it in
somewhat a Montanistic sense; to which he had been tempted by-
the vicious use made by some of God's grace in Christ.
But St. John himeelf affirms, that he declares the all-sufficient
efficacy of Christ’s cleansing blood, ποί in order that any one
may sin, or be at ease when he has sinned, but in order that men
may not sin (ii. 1) ; inasmach as no less ἃ sacrifice than the death
of the Son of God was required to propittiate the offended justice
of God for sin (see below on ii. 2, and iv. 10); and no lessa
price than His d/ood, to ransom us from the bondage of Satan, to
which we were reduced by sin, Thus he shows the heinousness of
sin in God’s sight; and displays the ingratitude of those who
continue in sin, which cost the Son of God such bitter sufferings
on the cross.
He says that the blood of Jesus Christ cleanseth us; that is,
it is ever cleansing us from all sin: ¢hat blood which was shed once
for all on the cross for the sins of the World, is always being
effectually applied to individuale, in the washing away of the
gailt of original sin by the Sacrament of Baptism; and in the
cleansing of them from actual sin on the condition of their faith
and repentance, in the administration of the Sacrament of His
Body and Blood, and in the Ministry of Reconciliation. See
— on Matt. xvi. 18; xviii. 18. 2 Cor. v. 18; and below, ii,
3 iv. 10.
-
Ρ
106
κὶ Kings 8. 46.
2 Chron. 6. 36.
Job 9. 2.
Prov. 20. 9.
Ecel. 7. 20.
James 3. 2.
h Ps. 32, 5.
Prov, 28, 13.
3 a 9 ¥ > © a
αὑτοῦ οὐκ ἐστιν ἐν ἡμῖν.
Rom. 3. 25.
‘ Vo ~ +»
καὶ περὶ ὅλον τοῦ κόσμου.
1 JOHN I. 8---10. I. 1—3.
ὃ ε' Ἐὰν εἴπωμεν ὅτι ἁμαρτίαν οὐκ ἔχομεν, ἑαντοὺς πλανῶμεν, καὶ ἡ ἀλήθεια
ἐν ἡμῖν οὐκ ἔστιν. 9 "᾽Εὰν ὁμολογῶμεν τὰς ἁμαρτίας ἡμῶν, πιστός ἐστι καὶ
, ν 9 a et An a ε ao A 4 e aA 393. AN , 2 ’
δίκαιος, ἵνα ἀφῇ ἡμῖν τὰς ἁμαρτίας, καὶ καθαρίσῃ ἡμᾶς ἀπὸ πάσης ἀδικίας"
10 ἐὰν εἴπωμεν ὅτι οὐχ ἡμαρτήκαμεν, ψεύστην ποιοῦμεν αὐτὸν, καὶ ὃ λόγος
IL. 1 "Τεκνία μον, ταῦτα γράφω ὑμῖν ἵνα μὴ ἁμάρτητε' καὶ ἐάν τις ἁμάρτῃ,
παράκλητον ἔχομεν πρὸς τὸν Πατέρα, ᾿Ιησοῦν Χριστὸν δίκαιον,
ε 4 > a a ε Lal ε fe] > Ν a“ ε , Q , 3 ‘
ἱλασμός ἐστι περὶ τῶν ἁμαρτιῶν ἡμῶν; ov περὶ τῶν ἡμετέρων δὲ μόνον, ἀλλὰ
2} καὶ αὐτὸς
3 Καὶ ἐν τούτῳ γινώσκομεν, ὅτι ἐγνώκαμεν αὐτὸν, ἐὰν τὰς ἐντολὰς αὐτοῦ
8. ἑαυτοὺς πλανῶμεν] we lead ourselves astray from the right
road in which we were.
9. πιστός ἐστι) He te faithful in fulfilling His promises of
forgiveness through Christ. (See Luke xxiv. 47. Acts ii. 38, 39;
v.31. 1 Cor. i. 9; x. 13. 1 Thess. v. 24, Heb. x. 23; xi. 11.)
And He is also just, in order to forgive us our sins. Observe
this sense of ἵνα, not used for ore, but in its natural meaning,
in order that, see Winer, § 53, p. 409, and declaring the gracious
truth, that God’s attributes of fai/h/ulness and justice, or righie-
ousness, are exercised in order to our pardon. He in His love to
us has provided a ransom for us (see iv. 10), by which His justice
is fully satisfied, by reason of the infinite value of the price paid
for our redemption, namely, the blood of His well-beloved Son,
Whose death was the reconciliation of an offended God, and the
satisfaction made toa just God, Who is therefore able to justify the
sinner, without any impeachment of His own justice. See above
on Rom, iii. 26, and below on iv. 10. And on the sense of
δίκαιος, righteous, cp. 2 Thess. i. 5. 2 Tim. iv. 8. 1 Pet. ii. 23.
10. ὅτι οὐχ ἡμαρτήκαμεν) that we have not sinned, and are
not sinners. On this sense of the perfect, see below, iii. 9.
— ψεύστην ποιοῦμεν αὑτόν] We make Him a liar; we con-
stitute and treat Him as such ; because He has given His Son for
the purpose of tasting death for every one (Heb. ii. 10), which
could not be said, if there was any one who was not liable to the
penalty of sin, which is death. Rom. v. 12; vi. 23. On this
use of ποιῶ, see on 2 Cor. v. 21, and below, v. 10.
Hence it appears that the Church of Rome, in its new
dogma of the Immaculate Conception, ascribing sinlessness to the
blessed Virgin Mary, is chargeable with this sin among others,
that it imputes falsehood to God. Cp. notes above on Matt. xii. 48.
Acts xx. 27. Gal. i. 8,9. Rom. viii. 3.
Cu. 11. 1,2. rexvla pov] My little children. An address of
endearment ;—* diminutivum, amoris causa.” (Bengel.) It is
not expressive of littleness in them, but of his tender love toward
them ; a love like that of a Mother for her offspring. Cp. John
xiii. 38, and St. Paul's words, Gal. iv. 19. This term of endear-
ment is used seven times in this Epistle, ii. 1. 12. 28; iii. 7. 18;
iv. 4; v.21. And this appellation rexvla pov, “ my little chil-
dren,”’ is addressed to ali St. John’s hearers and readers of every
age. Cp. Bengel here, and below on ii. 12. It comes with
special propriety from him who was now aged, and survived all the
A
les.
I write these things, not in order that you may presume on
God's grace, and pervert it into an occasion for sin, and abuse
your Christian liberty, as the heretical Teachers and their disci-
ples do (1 Pet. ii. 16. 2 Pet. ii. 19. Jude 4); but in order that
ye may not sin: and yet, since the flesh is weak, we have the
comforting assurance that if any man shail have sinned (ἁμάρτῃ,
aorist ; not ἁμαρτάνῃ, present) we have an advocate with (πρὸς,
see i. 2, “‘apud’’) the Father, Jesus Christ, righteous, and pre-
vailing by His righteousness (see 2 Cor. v. 21), and He Himself
(αὐτὸς) ἐδ propitiation for our sins ; but not for ours only, but
Sor the whole world.
Observe the tense of the verb here; he does not say ἐάν τις
ἁμαρτάνῃ, ‘si quis peccet,’’ if any one sin; but he says, ἐάν ris
ἁμάρτῃ, ‘si quis peccaverit "ἢ (Vulg.), if any one have sinned :
he does not give encouragement, or afford security, to the future
sinner, but he comforts the penitent, who is sorry for his sin.
On the meaning of the word παράκλητος, a word only used
by St. John in the New Testament, see above, John xiv. 16,
and compare Heb. vii. 25.
This doctrinal statement concerning Jesus Christ our Advo-
cate with the Father, is made by St. John in opposition to the
tenets of the Cerinthians and others,—especially in Asia, St. John’s
province,—who invoked Angels as Mediators between God and
Man, and thus derogated from the dignity of Christ our only
Mediator and Advocate. 1 Tim. ii. 5. See above on Col. ii. 18.
Lest any should become careless by hearing that the blood
of Jesus Christ cleanseth from all sin, the Apostle quells their
presumption and inspires them with fear. God is faithful and just
to forgive you your sins, if you grieve over your sins, and confess
and repent of your sins. My little children, he adds, I write
these things unto you, in order that ye may not sin. But if,
through human infirmity, ye have been betrayed into some sin,
ye may not therefore despair. No. Ye have an Advocate with
the Father. First, then, take heed that ye do ποί sin; and if ye
have fallen into sin, condemn yourselves, and fly to your Advocate,
cry to Him. He will plead for you to the Judge. δ. Augustine,
Tract. i. on this Epistle, in the third volume of S. Augustine’s
Works in the Benedictine Edition.
Observe St. John’s meekness. He had lain in the bosom of
Jesus, and had imbibed heavenly mysteries from His mouth; but
he humbleth himself. He does not set himself apart from sinners,
and represent himself as their advocate, but be puts himself in
the number of sinners, and says, ‘‘ we have an Advocate with the
Father.”’ 4. Augustine.
Com the words of St. James, iii. 2, ‘In many things we
all offend,” and Bp. Andrewes, v. 430.
Observe αὐτὸς here, emphatic, as used in the nominative. He
Himself, He and He alone, is the propitiation for our sins: see
above, Matt. i. 21; viii. 17: here i. 7; ii. 6.
On ἱλασμὸς, “a propitiatory sacrifice implying offence and
indignation in God, Who was to be appeased’ (Bengel), see
Rom. iii. 25. Eph. i. 7. Heb. ii. 17, and note below, iv. 10.
On the use of περὶ, for, on account 47, see on Gal. i. 4,
Rom. viii. 3; below, iv. 10.
St. John says, that Christ Himself is the propitiation for
our sins; not that the sacrifice offered once for all on the cross is
now repeated; but that its efficacy never ceases. See on Heb. x.
12, and the note even of a learned Roman Catholic Expositor,
Estius, here, who does not hesitate to allow, that Christ is the
sacrifice once offered upon the cross; and that by this sacrifice
He propitiates God, inasmuch as He applies this sacrifice—
which is sufficient to take away the Sins of the World—to those
persons particularly whom He wills, for the pardon of their sins.
“Christus est hostia, per quam, semel in ara crucis oblatam,
Deum nobis placat, in quantum videlicet hostiam illam, pro
omnium salute sufficientem, continué quibus vult applicat, ad
remissionem peccatorum.” See above, i. 7.
St. John here declares the doctrine of Universal Redemption
through Christ. ‘‘Quam laté peccatum, tam laté propitiatio”’
(Bengel). Sin was universal in its extent, and the sacrifice is
universal in its application. Cp. above, Heb. ii. 9, and 2 Pet. ii. 1.
8. καὶ ἐν τουτῷ γινώσκομεν) And by this we know that we
have known Him, if we keep His commandments. We may
infer our knowledge of Him from our obedience to Him. Chris-
tian Prasis is the test of Christian Gnosie. A condemnation of
the heretical presumption, and licentious depravity of the Gnostics.
As is well eaid here by Bengel, St. John here censures those
who vaunted knowledge, and despised obedience. Cp. 1 Tim.
vi. 20. 2 Pet. i. 5.
Hence the frequent occurrence of the word γινώσκω in this
Epistle, where it is found about twenty-five times; see ii. 4, 5.
13, 14. 18; iii. 16. 19, 20. 24; iv. 2. 6, 7, 8. 13. 16; v. 2. 20;
and of ola, which occurs about twelve times: see ii. 20, 21 ; iii.
2. 5. 14, and passim. St. Peter repeats the word ἐπίγνωσις for
a like reason; see 2 Pet. i. 2.
Throughout the Epistle St. John assures those who are
trained in the saving verities of the Christian Faith, and who
bring forth the fraits of Faith in holiness of life, that they know
all things ; they are the genuine Gnostics. Indeed, knowledge in
the full Christian sense of the word, implies love. See Didymus
1 JOHN I. 4—10.
rr -ς..---.......-- .. -ο-.--.... --.. ------- ------- αν..ὕ..... .........
107
τηρῶμεν. 4 “Ὁ λέγων, "ἔγνωκα αὐτὸν, καὶ τὰς ἐντολὰς αὐτοῦ μὴ τηρῶν, ccb.1.6. &4. 20
ψεύστης ἐστὶ, καὶ ἐν τούτῳ ἡ ἀλήθεια οὐκ ἔστιν"
δὰὰλ δ᾽ ὰ ΟΝ
oO » dJohn 13. 35.
ς ™PpN αυτον TO 14.21, 23.
λόγον, ἀληθῶς ἐν τούτῳ ἡ ἀγάπη τοῦ Θεοῦ τετελείωται. “Ev τούτῳ γινώσκομεν, %- 4 13,15.
ν »“"5᾿ aA
ὅτι ἐν αὐτῷ ἐσμέν. 5." Ὁ λέγων ἐν αὐτῷ μένειν, ὀφείλει, καθὼς ἐκεῖνος περι- ¢ John 15. 4, δ,
εἴ. 2. 21.
, A
ἐπάτησε, καὶ αὐτὸς οὕτως περιπατεῖν.
1 “᾿Αγαπητοὶ, οὐκ ἐντολὴν καινὴν γράφω ὑμῖν, ἀλλ᾽ ἐντολὴν παλαιὰν, ἣν -
εἴχετε ἀπ’ ἀρχῆς: ἡ ἐντολὴ ἡ παλαιὰ ἔστιν ὃ λόγος ὃν ἠκούσατε ἀπ ἀρχῆς.
ch. 8.1].
John 5.
g John 1. 9.
ἃ 8. 12. ἃ 18. 84.
8 ε Πάλιν ἐντολὴν καινὴν γράφω ὑμῖν, 6 ἐστιν ἀληθὲς ἐν αὐτῷ καὶ ἐν ὑμῖν, ὅτι #15. 12.
ἡ σκοτία παράγεται, καὶ τὸ φῶς τὸ ἀληθινὸν ἤδη φαίνει.
Rom. 18. 12.
1 Thess. 5. 5, 8.
h1 Cor. 13. 2.
9." Ὁ λέγων ἐν τῷ φωτὶ εἶναι, καὶ τὸν ἀδελφὸν αὐτοῦ μισῶν, ἐν τῇ σκοτίᾳ 2 Pt. 1. 19.
ἐστὶν ἕως ἄρτι. 10 ""
ch. 8, 14, 15.
O ἀγαπῶν τὸν ἀδελφὸν αὐτοῦ ἐν τῷ φωτὶ μένει, καὶ σκάν- hin}? 86.
here, who observes that to “know the Lord” means, in the
language of Holy Scripture, ‘to fear, to love, to obey Him.”
St. John also declares, that those persons, who vaunt know-
ledge, and pervert the truth of Christ, and do not keep His com-
mandments, know nothing, but are blind, and walk in darkness.
See ii. 11. 2 Pet. i.9; and cp. Dr. Hammond here, p. 824.
The word γινώσκω, signifying experimental knowledge, is
distinguished from οἶδα, which has a wider signification. The
Gnostic heretics asserted it to be a duty, γινώσκειν πάντα, to
have experimental knowledge of all things evil as well as good ;
see on i. 6: and they professed εἰδέναι πάντα, to have scientific
knowledge of all things, however transcendental and mysterious.
Compare below, ii. 29, as to the distinction between the two
words, εἰδέναι and γινώσκειν.
δ. ἐν τούτῳ] by this we know that we are in Him. How do
we know that we are in God? The answer is, by obedience.
6. ὁ λέγων ἐν αὐτῷ μένειν} he who saith that he abideth in
Him. Observe the frequent occurrence of the word μένω, to abide,
to wait with patience and perseverance,—in this and in the
Second Epistle of St. John. It is repeated twenty-six times.
The duty of abiding patiently in God, by faith and obedience in
evil days, is characteristically inculcated by this beloved disciple,
who survived his brother Apostles, and whose life was prolonged
for near forty years after the destruction of Jerusalem, even to
the age of a hundred years and more, and who, in days of perse-
cution from without, and of rebuke and blasphemy from within
(see v. 18), waited patiently and stedfastly as a faithful witness
to the true faith in Christ’s Incarnation and Godhead, and who
had received a special charge from Christ to ¢arry (μένειν) till
He came, and took him to Himself. See above on John xxi.
22, 23.
— καθὼς ἐκεῖνος περιεπκάτησε] as He walked. Observe the
emphatic ἐκεῖνος, He, spoken with feelings of reverence and
adoration. ‘ The Name” is the Name of Christ (3 John 7),
“the Way” is the Way of Christ (Acts ix. 2, and note, Acts
xx. 25); 50, in this Epistle, the pronoun Hz, is Curist. See
iii. 3. δ. 7. 16; iv. 17.
Mark also the use of the aorist, xepiexdrnoe. Christ's walk-
ing was one act of undeviating obedience to God.
7. ἀγαπητοὶ, οὐκ ἐντολὴν καινήν} © Beloved (so the best MSS.
and Editions. Elz. has ἀδελφοὶ), I write not a new command.
ment to you, but an old commandment, which ye had from the
beyinning. Do not listen to those false guides and Judaizing
Teachers, who traduce the Gospel as a novelly; and who would
limit the mercies of God, and the offices of Love, to their own
sect or nation. The Christian Doctrine of Love of God, and of
Love of ali men in God, is the true doctrine from the beginning.
Cp. Matt. v. 17. 2 John 5, “1 beseech thee, lady, not as though
I wrote a new commandment unto thee, but that which we had
from the beginning, that we love one another.” Cp. Clemens
Alez., in Adumbrat. here, and Didymus, who say that Love is
the Law of God from the time of the Law and the Prophets, and
even from the beginning of the world; and so S. Cyril in Catené,
and Cassiodor., Complex., p. 127, and Cicumen., and Theophy-
lact, and Bp. Andrewes, v. 468, where he shows that the com-
mandment of Love delivered in the Gospel is also in the Law of
Moses and of Nature: it is in fact a necessary consequence of
the Attributes of God Himself. And see Bp. Sanderson, iii. p.
315, and Dr. Hammond here.
8. πάλιν] Again: said with some intimation of correction of
what has been just spoken. In another respect the command-
ment of Love to God, and of al! men in God, is 8 new one, καινὴ,
not νέα (see on Eph. iv. 23, 24. Col. iii. 10), that is, it is made
new, renewed, by Christ the second Adam, the Son of God, Who
came from heaven to make all to be one new man in Himself
Rev. xxi. 5), and in Whom each of us is a new creature (Gal. vi.
15), and Who has given us the Holy Ghost in the Sacrament of
the New Birth (John iii. 5), to renew us in the spirit of our
minds (Tit. iii. 5), and Who is the Mediator of the New Cove-
nant, and writes it by His Spirit in our hearts (Heb. viii. 8; ix.
15), and gives us a new name (Rev. ii. 17), and has made us
citizens of the new Jerusalem (Rev. iii. 12; xxi. 2), and has
encouraged us to look for new heavens and a new earth, wherein
dwelleth righteousness (2 Pet. iii. 13), and has thus given us new
obligations, new motives, and new powers, to fulfil the Law of
Love, and has displayed new measures of largeness in its fulfil-
ment, by His own precepts and example.
Therefore, as St. John relates in his Gospel, our Lord Him-
self had said, A new commandment I give unto you, that ye love
one another; as I have loved you, that ye also love one another.
Jobn xiii. 34.
— δ ἐστιν ἀληθὲς ἐν αὑτῷ καὶ ἐν ὑμῖν) which thing is true in
Him (Christ) and in you.
What is it that is bere declared to be true?
Not the commandment (ἐντολὴ); the difference of gender
precludes that interpretation. Nor is it simply the substance of
the commandment that is asserted to be true; but the substance
of it as new. Cp. Liicke, 2nd edition, and Huther here.
This new life of love is not a deceit, as the novel knowledge
of those is, who say that they know God, and yet do not keep His
commandments, especially this great commandment of all—Love ;
and who therefore fie (see ». 4), and do not the truth (see i. 6).
Cp. v. 27, where ἀληθὲς is put as here in contrast to the ψεῦδος,
or lie, of the Gnostic pretenders to illumination, whose works of
darkness belied their professions.
But this new life of Love to God and of Love to man in God
is true, genuine, really and vitally subsisting, and visibly mani-
fested, and effectually energizing in Christ, Who is the New Man,
and ix you, who are new creatures in Him; in Him Who is the
Head, and in you His Members; for Love is the element which
knits all together in one another and in Him, and is therefore the
bond of perfectness. Col. iii. 14.
— ὅτι ἡ σκοτία παράγεται) because the darkness is passing
by (see v. 17), and the true light already shineth. Therefore
this old commandment which ye have from the beginning is in a
certain sense new ; it is renewed and restored in Christ and the
Gospel ; because the darkness of error and sin which usurped its
place and clouded it over, is now ing by (xapdyera:), being
dispersed by the sunshine of the 1, as mists and clouds are
by the sun’s rays; and the light that ie true shineth.
Observe the adjective ἀληθινὸν, true, as opposed to what is
counterfeit and false ; see above on John xvii. 3, and below, v. 20.
The Gnostics pretended to have light, to have special illumina-
tion ; but their light is a false light, it is the light of ‘ wandering
stars, to whom is reserved the blackness of darkness,” Jude 13.
The darkness is the darkness of the Old Man; the light is
‘that of the New Man. As the Apostle says, “‘ Ye were sometime
Darkness, but now are ye Light in the Lord. Walk as Children
of the Light.” Eph. v. 8. 14. 1 Thess. v. 5,6. S. Augustine.
At your Baptism ye were enlighiened (ἐφωτίσθητε. See on
Heb. vi. 4; x. 32). Ye became children of Light (see on Eph.
v. 8); ye were engrafted into Christ; and if any man is in Christ,
says St. Paul, he ts a new creature; the old things passed away
(παρῆλθε) ; behold, all things are become new. See on 2 Cor. v.
17, which text affords an excellent comment on St. John’s
meaning here.
Hence we see how natural is the transition to what follows
in this place concerning the baptismal duties, consequent on the
baptismal privileges, of all those who by their baptismal burial of
the old man, and by their baptismal incorporation into the New
(Eph. ii. 15), and Who has made all things new (2 Cor. v. 17. i Man, passed from the world of Darkness to that of Light.
P2
108
k ch. 8. 14.
1 JOHN If. 11—15.
Sadov ἐν αὐτῷ οὐκ ἔστιν. 11 " Ὃ δὲ μισῶν τὸν ἀδελφὸν αὐτοῦ ἐν τῇ σκοτίᾳ
ἐστὶ, καὶ ἐν τῇ σκοτίᾳ περιπατεῖ, καὶ οὐκ οἷδε ποῦ ὑπάγει, ὅτι ἡ σκοτία ἐτύφ-
λωσε τοὺς ὀφθαλμοὺς αὐτοῦ.
1 Luke 24. 47.
121 Τράφω ὑμῖν, τεκνία, ὅτι ἀφέωνται ὑμῖν ai ἁμαρτίαι διὰ τὸ ὄνομα αὐτοῦ.
13 , ec an ’ ν > iA ΝΥ 9 ) 93 lal id ca ’
Γράφω ὑμῖν, πατέρες, ὅτι ἐγνώκατε τὸν ἀπ᾿ ἀρχῆς" γράφω ὑμῖν, νεανίσκοι,
. , N , ν᾿ eon a2 > , ᾿ ΄
OTL νενυικΉ ΚαΤΕ TOV ἸΤΟΡΉρΟΡν" ἔγραψα υμιν, παιδία, OTt ἐγνώκατε TOV Πατέρα.
m Eph. 6. 10—12.
4 ="Eypawa ὑμῖν, πατέρες, ὅτι ἐγνώκατε Tov am’ ἀρχῆς.
Ἔγραψα ὑμῖν, νεανίσκοι, ὅτι ἰσχυροί ἐστε, καὶ ὁ λόγος τοῦ Θεοῦ ἐν ὑμῖν
n Matt. 6. 24.
Rom. 12. 2.
Gal. 1. 10.
James 4. 4.
μένει, καὶ νενικήκατε τὸν πονηρόν. 1" Μὴ ἀγαπᾶτε τὸν κόσμον μηδὲ τὰ ἐν τῷ
κόσμῳ. "Edy τις ἀγαπᾷ τὸν κόσμον, οὐκ ἔστιν ἡ ἀγάπη τοῦ Πατρὸς ἐν αὐτῷ"
10. καὶ σκάνδαλον ἐν αὑτῷ οὐκ ἔστιν] and there is no stumbling-
block in him. A significant saying. Observe ἐν αὐτῷ, in him.
Whosoever hateth his brother, walketh in darkness, and carrieth
his own stumbling blocks in himself; he hath them in Ais own
heart, in his own evil passions, envy, hatred, and malice. There-
fore he must fall: so to speak, he carries his fall along with him.
But whosoever loveth his brother, abideth in the light, and there
ἐδ no stumbling-block in him. He has the element of light
around him, and he has no stumbling-block in him.
Compare the prophetic declarations of Ezek. xiv. 3. These
men have set up their idols in their own heart, and put the
stumbling-block of their iniquity before their own face ; cp. v. 7.
Idols and stumébling-blocks are ususlly external, and erected by
others, but these men bring forth idols and stumbling-blocks for
themselves out of their own hearts. So great is their sin and
blindness.
The beauty and force of these expressions are obvious: and
the preposition ἐν is to be taken in its literal sense; which is
well expressed by Bengel; “he who hates his brother is a stum-
bling-block ἐο himself. But he who doves, walks at ease and has
a clear road before him.”
12, γράφω ὑμῖν, rexvla] I write to you, my little children,
whom I have Jegotien in Christ (cp.-note above, ii, 1). The
word τεκνία, little children, is to be distinguished from the word
παιδία in v. 18.
The word τεκνία describes the spiritual relation in which all
his hearers and readers stand to the Aposéle their spiritual father.
See v. 1. Cp. 1 Cor. iv. 14, τέκνα pov ἀγαπητά, 1 Cor. iv. 17.
Eph. v. 1. 1 Thess. ii. 7. 11. Philem. 10.
But the word παιδία, children, describes their childhood as
compared with the maturer age of others here mentioned, viz.,
young men and fathers.
This distinction may be marked in English by prefixing
““my ” to the translation of τεκνία.
Observe now the order of the address here ;
He first says, γράφω ὑμῖν, rexvla, This is the general
address, applicable to all. They are all dear to him as his little
children.
Next this arrangement follows ;
Γράφω ὑμῖν, πατέρες.
Τράφω ὑμῖν, νεανίσκοι.
Ἔγραψα ὑμῖν, παιδία.
Then the following :
Ἔγραψα ὑμῖν, πατέρες.
Ἔγραψα ὑμῖν, νεανίσκοι.
Παιϑδία, ἐσχάτη ὥρα ἐστὶ, υ. 18.
Lastly, the series is summed up by the same address as that
which began the series,—xal νῦν, rexvla, μένετε ἐν αὐτῷ, v. 28.
Thus the whole series takes the form of seven, and is closed by an
eighth, the octave of the first. Compare the note on the Beati-
tudes (Matt. v. 3); and on the symbolical meaning of the number
seven and eiyht, see on Luke xxiv. 1, and on 2 Pet. ii. δ, and
Jude 14.
_ — ὅτι ἀφέωνται ὑμῖν) because your sing have been forgiven
you for His Name's sake. This is the ground of his general
address to all his spiritual children; the forgiveness of their sins
through Christ. That forgiveness bad been imparted to them by
Christ at their Baptism. See Matt.xvi. 19. Acts ii.38; xxii. 16.
Eph. v. 26, and By. Pearson, Art. ix., ‘those who are received
into the (hurch by the sacrament of Baptism, receive the
remission of their sins of which they were guilty before they were
baptized.” Cp. Bp. Wilson here.
Thus the beloved disciple, the Apostle and Evangelist, St.
John, instructs Christian Preachers to build their addresses, in
Sermons and Exhortations to their spiritual children, on the
foundation of the ‘‘ One Baptism for the remission of sins.”
Accordingly, the Church of England says by the mouth of
her Bishops, in the Order for Confirmation of her rexvia, ‘ Al-
mighty and everlasting God, Who hast vouchsafed to regenerate
these Thy servants, and hast given unto them forgiveness of all
their sins.”
18. γράφω ὑμῖν, πατέρες Iwrite to you, fathers, because ye
have known Him Who te from the beginning,—the Everlasting
Word, the Son of God, made Flesh for us. He repeats this
statement, for greater emphasis and assurance, against the delu-
sions of the false Teachers, who in their professions of superior
knowledge, pretended to reveal a éemporal origin of Christ : some
of them asserting that Jesus was a mere man; and others, that
Christ was an emanation who resided only for a season in Jesus.
They pretend to know, and they disseminate their false know-
ledge ; and they profess to instruct you, who are wiser than they
are; for ye have known Him that is from the beginning (1 John
i. 1, John viii. 25), whereas they in their ignorance impute a
beginning to Him Who is from Elernity.
8t. John condemns those who under a pretence of know-
ledge separated Jesus from Christ, and divided Christ from the
Only-begotten; and severed the Only-begotten from the Word.
5. Ireneus, iii. 18, ed. Grabe.
St. John here begins with fathers; then descends to young
men; and from them to children.
He declares the important truth, that the highest degree
of knowledge to which Christian fathers can attain, is the know-
ledge of the everlasting Son. And the beginning of all knowledge
in which all Christian children are to be instructed, is the know-
ledge of God as their Father. God the Father is the Original of
all blessings which descend through God the Son, by God the
Holy Ghost (see on 2 Cor. xiii. 13). His Name is first spoken in
Baptism. That Name begins the Creed. And every Christian
soul, made God’s child by adoption, cries Abba, Father (Gal. iv.
6), and all say with one voice, “‘ Our Father, which art in heaven.”
Matt. vi. 9.
— γράφω ὑμῖν, νεανίσκοι] I write to you, young men, because
ye have overcome the Wicked one. This saying is also repeated
(see νυ. 14), for the same reason as the former. ‘“ Flee youthful
lusts,”’ says St. Paul to his son in the faith when young (2 Tim.
ii, 22); and divine grace triumphs in young men, when by its
means they, young as they are, conquer the O/d Serpent (Rev.
xii. 9; xx. 2). ὴ
In the as Epistles of the Apocalypse there is a sevenfold
promise to him that overcometh. See on Rev. ii. 1.
This address of St. John to young men comes with special
force and beauty from him who was the youngest of Christ's
Apostles, and the Disciple ‘whom Jesus loved,’’ and who proved
his own love for young men in a remarkable manner, as is recorded
by Clemens Alezandrinus, quoted by Eusebius, iii. 20, and
Chrysostom, Parsenesis ad Theodorum lapsum, i. 11.
— ἔγραψα ὑμῖν, παιδία) I write to you, children, because ye
have known the Father: see above, the last note but one.
Elz. has γράψω, I write, here; but ἔγραψα, / wrote, is in
A, B, C, 6, and in many Cursive MSS., and in the Syriac, Coptic,
Ethiopic, Arabic Versions, and Origen, Cyril, and other Fathers ;
and so Lach., Tisch.
This word ἔγραψα does not imply that any former letter
had been written to them by St. John. It is the epistolary aorist
used often by the writers of the N. T. (see 1 Cor. ix. 15. Philem.
21. 1 Pet. v. 12), when they would put themselves in the place
of the recipients of their Epistles, and look back on the writing
of the Epistles as a thing past.
By its use St. John condescends to his readers, and he begins
with condescension to children. And it is not unworthy of
remark, that having used the present tense (J write) seven times in
this Epistle, i. 4; ii. 1.7, 8. 12, 13 twice; he now adopts ἔγραψα
(J wrote), and continues to use it to the end of this Epistle,
where he employs it six times: see ii. 13, 14 twice, 21. 26; v. 13.
1 JOHN. Il. 16—19.
109
δ» ὅτι πᾶν τὸ ἐν τῷ κόσμῳ, ἡ ἐπιθυμία τῆς σαρκὸς Kal ἡ ἐπιθυμία τῶν ὀφθαλ.-- ο Eccl. 5.11.
δ wn lel ral
μῶν καὶ ἡ ἀλαζονεία τοῦ βίου, οὐκ ἔστιν ἐκ τοῦ Πατρὸς, ἀλλὰ ἐκ τοῦ κόσμον PP. %. 10.
1Cor. 7. 81
ἐστί. 11» Καὶ 6 κόσμος παράγεται, καὶ ἡ ἐπιθυμία αὐτοῦ" ὁ δὲ ποιῶν τὸ θέλημα 3S°%,7; 4.
τοῦ Θεοῦ μένει εἰς τὸν αἰῶνα.
18 4 δί > , . 3 LA a θὰ 3 , 9 ε 9 a 54
Παιδία, ἐσχάτη ὥρα ἐστί' καὶ, καθὼς ἠκούσατε ὅτι ὁ ἀντίχριστος ἔρχεται,
καὶ νῦν ἀντίχριστοι πολλοὶ γεγόνασιν' ὅθεν γινώσκομεν ὅτι ἐσχάτη ὧρα ἐστίν.
RE ἡμῶν ἐξῆλθαν, ἀλλ᾽ οὐκ ἦσαν ἐξ ἡμῶν" εἰ γὰρ ἦσαν ἐξ ἡμῶν, μεμενή-
& 4. 14.
1 Pet. 1. 24.
q Matt. 24. 5, 24.
Acts 20. 29.
2 Thess. 2. 3.
2 John 7.
τ Ps. 41. 10.
Acts 20. 30.
1 Cor. 11. 19.
16. ἡ ἐπιθυμία τῆς σαρκός] the lust of the flesh, and the lust
of the eyes, and the vainglory of life, its self-vaunting and osten-
tation (sev Rom. i. 30. 2 Tim. iii. 2. James iv. 16), are not of
the Father.
The carnal Appetite, Covetousness, and Pride, these were the
things by which the Devil endeavoured to overcome Christ at the
Temptation; and these are the things, in which Christ conquered
Satan, and has taught us to conquer him. These also were the
things, which specially characterized those Gnustic deceivers, the
filthy dreamers, against whom the Apostle warns his disciples.
See above on 2 Pet. ii. 10. 18; and below, Jude 8. 16.
18. παιδία, ἐσχάτη ὥρα ἐστίν] Children, it is the last time.
Do not therefore be deceived by those Teachers who now propound
new doctrines. The Son of God has been revealed in the last
time (see on Heb. i. 1. Acts ii. }7. 1 Pet. i. 20). The Gospel
which he has preached is God’s last message to men. You are
not to look for any new revelation, Whatever is new, is false.
They therefore who now bring to you new doctrine are not
followers of Christ, but of Antichrist. See above on Gal. i. 8, 9.
— καθὼς ἠκούσατε ὅτι ὁ ἀντίχριστος ἔρχεται] as ye heard
that Antichrist cometh (on this use of the present tense, see
Matt. ii. 4), even now many Antichrists have arisen, whence
we know that it is the last lime, or season.
The coming of Antichrist is a sign of the last time; for the
coming of Antichrist is to be followed by the coming of Christ.
“Venit Antichristus, et supervenit Christus,” S. Cyprian,
Ep. 58. But how Jong ‘‘ the last time” will be, it is not for us
to know (see Acts i. 7). Time, which may seem long to us, is but
an hour to God (see 2 Pet. iii. 8). Hence St. John uses the word
ὥρα, hour, here. It may seem long now, but when it is past, it
will seem only like a watch in the night (Ps. xc. 4).
B, C omit the article 5 before ἀντίχριστος, but it is found in
A, 6, K, and the majority of cursive MSS., and TheopAyl., and
Geumen. See also ii. 22.
(1) St. John alone uses the word Antichrist, and he uses it
only in his Epistles, where it occurs five times (ii. 18 twice, 22;
iv. 3. 2 John 7). Itis never used by him in the Book of Reve-
ion.
The word ᾿Αντί:χριστος signifies one who 0; Christ :
ἐναντίος τῷ Χριστῷ (Theophylact); ‘Christi rebellis”’ (Ter-
tullian, Preeacr. c. 4); “ contrarius Christo’’ (Augustine); see
Liicke, p. 190. Huther, p. 106, and Dean Trench, Synonyms
N. T. xxx. pp. 120—125.
Every one who sets himself against Christ, is an Anti-
christ: he may, or may not, set himself in the place of Christ.
Cp. Wetstein, p. 717, and Suicer on the word ᾿Αντίςχριστος, i. p.
390. It is not necessary that he should do so, in order to be an
Antichrist. And indeed the character assigned by St. John in
his Epistles to Antichrist properly so called, is one of open
hostility to the Divinity and Humanity of Christ ; but is not one
᾿ of assumption of His attributes.
The general opinion of the Fathers was that a personal
Antichrist would appear a short time before the second Coming
of Christ. See Irenaeus, v. 25. 30, Stieren; p. 437—452. Grabe.
δ. Hippolytus, de Christo et Antichristo, pp. 1—36, ed. Lagarde.
Origen c. Cels. vi. p. 499, and in Matt. xvii. S. Chrysostom in
Matt. xvii. 8. Hilary in Matt. xx. S. Cyril. Hieros. Cat. xi.
S. Greg. Nyssen in Eunomium, Orat. xi. S. Jerome in Dan. vii.
and xi., and Queest. xi. ad Algasiam. S. Augustine in Ps. ix.; de
Civ. Dei xx. c. 19; c. 20. 8. Greyory, Moral. in Job xi. 9; xiv.
1); xx. 25. Homil. vii. and xxix. in Evangelia.
This opinion, commended by such authorities, is entitled to
respeetful attention ; but it is our duty to be circumspect in the
acceptance of any interpretations of unfulfilled prophecy. See
on John xxi. 23, and note on 2 Pet. i. 20, whence it appears that
even the inspired Prophets were not able to inéerpret their own
prophecies. See also below, on Rev. xvii. 1.
8t. John’s argument is this, It is the last time (Spa), and as
ye heard that Antichrist cometh (i.e. in the last time), and as ye
see that many Antlichriste are already come, therefure we know
that this is the last time.
St. John therefore recognizes the fulfilment of the prophecy
aoncerning the coming of Antichrist, in the sppearance of
many Antichriats who are already come. He therefore appears
here to represent Antichrist as an incorporation of those who set
themselves against Christ. Cp. Gicumen. in iv. 3. Damascen. de
Orthod. fide, iv. 27. And this opinion is confirmed by what be
says (Ὁ. 22), “this man is the Antichrist, he that denieth the
Father and the Son.’’ See also iv. 3, and 2 John 7.
The same is the doctrine of St. John's scholar, S. Polycarp,
in the only passage of the Epistles of the Apostolic Fathers, where
the word Antichrist is found. ‘“ Whosoever doth not confess
that Jesus Christ is come in the flesh, is Anfichrist.”" Polycarp,
Philipp. c. 7.
This is also in accordance with St. Paul’s prophecy concern-
ing the “ Lawless One” or ‘the Man of Sin,” which represents
a form of evil, displaying itself in a continuous series of persons,
who are, as it were, incurporated and personified in one: see the
note above on 2 Thess. ii. $—12,
In like manner, it seems that the word Antichrist representa
ἃ succession of persons in different times, animated by a spirit
of violent hostility to Christ. So Lange, Baumgarten-Crusiua,
and Bengel, who says. Where St. John speaks of Antichrist, or
the Spirit of Antichrist (iv. 3), be signifies the enemies of the
truth united together—‘‘sub singulari numero omnes mendaces
et veritatis inimicos innuit ’’—that is, he comprises in this term
all the enemies of the Christian truths which he is inculcating.
It is however consistent with such a proposition to believe,
that the Spirit of Antichristianiem may develope and consummate
itself eventually in some extraordinary personal antagonism to
Christ. Time,—the great Interpreter of Prophecy,—will show.
(2) It has been supposed by some, that Antichrist, as de-
scribed by St. John in his Epistles, is the same Power as that
which is delineated by St. Paul as “the Man of Sin.”
But in interpreting the prophecies of Scripture, care must be
taken to adhere to the language of Scripture. The assumption of
identity where it does not exist has been a fruitful source of error.
St. Paul never uses the word “‘ Antichrist ;”’ and the attributes of
Antichrist and those of the Man of Sin, as described by St. John
and St. Paul respectively, do not correspond accurately to each
other.
In the character of Antichrist, St. John describes an Infidel
opposition to Christ, an open, impious denial of the Father and
of the Son. There is nothing secret, no Mystery, there. But in
the description of the Man of Sin, or the Lawless One, St. Paul
represents a Mystery (2 Thess. ii. 7), something secret and
sacred ; a spirilual power, working miracles, and sitting in the
Church of God. See above, on 2 Thess. ii. 3—12.
It is by no means impossible that the two Powers, described
by the two Apostles respectively, may eventually coalesce. Time
will show. But the Apostolic descriptions of them are definite
and distinct; and it is the duty of an Expositor of Scripture not
to “be wise above what is written ’’ (1 Cor. iv. 6), and to com-
pare spiritual things with spiritual (1 Cor. ii. 13), and not to con-
found things which are dissimilar, especially in the interpretation
of Prophecy ; lest the benefit be lost which might otherwise be
derived from its warnings, and from the evidence it affords to the
truth of the Gospel.
Further, there is reason to believe that St. Paul in his
Prophecy (in the second chapter of the Second Epistle to the
Thessalonians) is describing the same power as that which is
described by St. John in another place, viz., in the Book of Reve-
lation; where the word Antichrist never occurs. There is a
remarkable similarity of features and language in those two de-
scriptions : see Rev. xvii. 5. 7, compared with St. Paul's words,
2 Thess. ii. 7; and Rev. xiii. 12, 13 with 2 Thess. ii. 9; and Rev.
xvii. 8. 11 with 2 Thess. ii. 3; and Rev. xiii. 4. 8 with 2 Thess,
ii. 4; and see the notes below on Rev. xvii. 7, 8.
The resemblances between those two descriptions of St. Paul
and St. John strengthen the belief that they refer to the same
power; and they also confirm the argument derived from the
discrepancies in the other descriptions which have just been men-
tioned, that the powers delineated by them are noé the same,
19. ἐξ ἡμῶν ἐξῆλθαν) They scent out from us, but they were
not of us,
1 JOHN I. 20—22.
κεισαν ἂν μεθ᾽ ἡμῶν' ἀλλ᾽ iva φανερωθῶσιν, ὅτι οὐκ εἰσὶ πάντες ἐξ ἡμῶν.
2 John 7.
2* Καὶ ὑμεῖς χρῖσμα ἔχετε ἀπὸ τοῦ ᾿Αγίου, καὶ οἴδατε πάντα. 7! Οὐκ ἔγραψα
ὑμῖν ὅτι οὐκ οἴδατε τὴν ἀλήθειαν, ἀλλ᾽ ὅτι οἴδατε αὐτὴν, καὶ ὅτι πᾶν ψεῦδος ἐκ
aA > 4 > ν 2 t 4 > ε ’ 3 νε»"»5Ἅ o> 9 > fel
τῆς ἀληθείας οὐκ ἔστι. Τίς ἐστιν 6 ψεύστης, εἰ μὴ ὁ ἀρνούμενος ὅτι ᾿Ιησοῦς
οὐκ ἔστιν ὁ Χριστός ; οὗτός ἐστιν ὁ ἀντίχριστος, ὁ ἀρνούμενος τὸν Πατέρα καὶ
St. John here announces the fulfilment of what had been
prophesied by St. Paul in his farewell address to the Ephesian
Presbyters at Miletus, ‘‘ that out of their own selves would men
arise, speaking perverse things, to draw the disciples after them ”
(Acts xx. 30).
The many Antichrists here described are the Heresiarchs of
St. John’s age. He says that they went out from us; and this
was specially applicable to the father of the Gnostics, Simon
Magus, who was baptized by St. Philip the Deacon at Samaria
(see on Acts viii. 9—18), and who is called an Antichrist by the
ancient Fathers; see S. Cyril. Hierosol., Catech. vi. p. 53, and
Dr. Hammond here, and Tiliemont, Hist. Eccles. ii. p. 19.
The eame was true of another Heresiarch of the same age,
Ebion, to whom Tertullian applies St. John’s words. In his
Epistle, St. John calls them Antichrists, who deny that Jesus is
come in the flesh, and that Jesus is the Son of God. The former
proposition is denied by Marcion, the latter by Ebion: see Ter-
tudlian, Preescr. Heeret., c. 33.
St. Jerome affirms that St. John directed this censure also
against another Heresiarch of the Apostolic age, Cerinthus, who
arose within the Church and opposed the Apostles (see on Acts
xv. 1), and of whom there is an historical record, that he was
personally known to St. John at Ephesus; and that when St.
John had gone into a bath there, and heard that he was within it,
he quitted it immediately, saying, ‘‘ Let us depart, lest the bath
fall on us, now that Cerinthus, the enemy of the truth, is there.’’
See S. Irenaus iii. 3. Eused. iii. 20. Theodoret, Her. Fab. ii. 3.
Cerinthus made a distinction between Jesus and Christ.
See also the important testimony of 3. Irenaus (iii. 18,
Grabe), who cites this passage (vv. 18—22), and applies it to the
Gnostic Teachers of that age who arose within the Church, viz.,
Simon, Ebton, and Cerinthus. Cp. Estius here, p. 1217. Dr.
Hammond here, p. 828. Bp. Bull, Ind. Eccl. Cathol. ii. 6,
p- 44. Dr. Waterland on the Trinity, vol. v. chap. vi. p. 187,
and above, Introduction to this Epistle, pp. 98—101.
— μεμενήκεισαν ἄν] they would have remained with us. If
they had been really of us—living and sound members of the
mystical body of Christ—they would have continued in it. Con-
tinuance is an essential condition of vitality. He who quits the
Church proves himself to be an unsound member of it; “nemo
sapiens nisi fidelis; nemo Christianus, nisi qui ad jinem per-
severaverit.” Tertullian, Preescr. 3.
This saying of the Apostle gives no countenance to the pre-
destinarian notions of final perseverance. The terms here used,
viz., going oul, and abiding, are significant of free will.
— Gr’ ἵνα φανερωθῶσιν) they went out—i. e., their going
out was permitted—in order thal they might be manifested that
they are not all of us. The emphatic word is φανερωθῶσιν, and
the use of éx—denoting origin from, and appurtenance to—may
be illustrated by 1 Cor. xii. 15, ὅτε οὐκ εἰμὶ yelp, οὐκ εἰμὶ ἐκ τοῦ
σώματος, and see below, iii. 12, Katy ἐκ τοῦ πονηροῦ ἦν. m-
pare the words of St. Paul (1 Cor. xi. 19), “There must also be
heresies among you, in order that they, who are approved, may
be made manifest among you;" where the conjunction ἵνα, as
here, marks the design of God in permitting Heresies and
Schisms to exist (cp. note above on 2 Cer. iv. 7), and suggests
the uses which the faithful ought to make of heresies and schisms.
oe Tertullian, Preescr. 3, where he cites these words of St.
ohn.
A special benefit accruing from the going out of these
Heretics, and from their overt opposition to the doctrine of
Christ, and from the public manifestation of them to the world
in their true character (as Simon Magus was made manifest in his
opposition to St. Peter at Rome. Eused. ii. 15. S. Cyril, Catech.
c. vi. Arnobius, ii. p. 50. Maxim. Taurin., Hom. 54, p. 231.
S. Epiphan. her. 21. Philastr. c. 29. Tillemont i. p. 76), was
this, that the Heathen were thus disabused of their notion, that
the Christian Church herself was identified with these Heretics,
and was accountable for their erroneous teaching and profligate
living. St. Peter says, that through them the Way of Truth
would be evil spoken of (2 Pet. ii.2); and Theodoret asserts (her.
fab. ii. pref.) that ‘‘the Teachers of those heresies’ (such as
Simon Magus and Cerinthus, whom he specifies) “ were called
Christians, and that many persons imagined that ali Christians
were guilty of their enormities,”’
Some expositors suppose that οὐ πάντες here is equivalent to
none: cp. Matt. xxiv. 22. But this appears to be an incorrect
rendering, and is not authorized by the ancient Interpreters.
St. John says that their going out was the proof that they
are not all of us: cp. 2 Theas. iii. 2. They all pretend to be of
us, and the Heathen confound them with us. But their secession
from us, and opposition to us, clearly prove that they are not all
of us. Some false teachers there are still, who propagate heresies
in the Church. They are Tares in the Field, but as long as they
are in the field, it is not easy to distinguish them from the wheat.
They are not of us, but they are not manifested as such by going
out from us. But the going out of those who have left us, and
who resist us, is a manifest token to all men, that they and their
associates are not all of us, as they profess to be, and as the
heathen suppose them to be; and as even some of the brethren
in the Church imagine that they are, and are therefore deceived
by them. By their going out they are manifested in their
true light; and by their opposition to us Truth is distinguished
from Error, and Error from Truth.
20. ὑμεῖς χρῖσμα ἔχετε] ye have an unction from the Holy
One, Who is anointed with the oil of gladness above His fellows.
See Heb. i.9. Cp. Bp. Pearson on the Creed, Art. ii. p. 178.
His unction flows down on you His members, and therefore, when
a name was to be given to the disciples to distinguish them from
all others, they were called Christians. Acts xi. 26.
Ye have a chrism from the Christ. They, the heretical
teachers, are members of Anéichrist.
Ye are anointed in Him Who has consecrated you with His
unction, and made you kings and priests to God. Rev. i. 6.
This language of St. Jobn is the more remarkable, because
it is addressed to παιδία, pueruli, children. Children have an
unction from the Holy One, in their Baptism, when they were
made members of Christ. ‘‘Eam unctionem spiritualem habent
pueruli, namque cam baptismo conjunctum erat donum Spiritis
Sancti” (Benge), and in their Confirmation, called χρίσις τελειω-
τική. See By. Wilson bere.
— καὶ οἵδατε πάντα) and ye know all things. Ye,even though
children in age, are the ¢rue Gnostics, for ye know Christ ; whereas
they who pretend to know every thing are mere babes. Cp.
John xiv. 26. They, the so-called Gnostics, pretend to know-
ledge and to teach you; but they know nothing, and walk in
darkness, v. 1]. See above, 1 John ii, 3, and below, vv. 21. 27
of this chapter, and on Jude 5.
This language is adopted by St. John’s scholars, S. Ignatius
and &. Polycarp, in their Epistles, ὧν οὐδὲν λανθάνει ὑμᾶς.
Ignat. ad Eph. 14. ‘ Nihil vos latet,’’ Polycarp, ad Phil. 12.
22. τίς ἐστιν ὁ ψεύστης) who is the liar, but he that denieth
that Jesus is the Christ? Who is the liar? Who is the Anti-
christ, in whom ¢he lie, of which St. John speaks, is summed up ?
Who is he, that has that character, as distinguished from, and
opposed to, those who hold the Truth? On this sense of the
definite article, see on John iii. 10; xviii. 10; and Winer, ὃ 18,
Ῥ. 97. Compare the words of Tertullian, maintaining from these
words of St. John the doctrine of the Trinity, against Praxeas, c. 27.
Ye who are true Christians have an unction from the Holy
One; ye are God’s anointed ones; ye are even called χριστοὶ, by
virtue of your union with Christ (see Ps. cv. 15); ye make up one
body in Christ, see on Gal. iv. 19; and Rev. xii.5. They are
ἀντί-χριστοι, they make up one body of Antichrist. Cp. Bp.
Pearson, Art. ii. pp. 190 —196.
— οὗτός ἐστιν ὁ dvtixpioros] This (i.e. he who denieth that
Jesus is the Christ) is the antichrist, who denieth the Father and
the Son. Cerintbus and his followers denied that Jesus was the
Christ, dividing Jesus from Christ; and they denied the Son,
because they did not acknowledge that Jesus was personally united
with the Word, the Eternal Son of God; nor that the Word
was the only-begotten of the Father; and eo they disowned the
divine Sonship of Jesus and Christ, and thus they denied the
Father and the Son. See S. Irenaeus, iii. 18, Grabe, and Dr.
Waterland, v. p. 188, and above, Introduction, p. 100.
Ebion denied the divinity of Jesus. Simon Magus affirmed
that he himself was the Father and the Son in different manifes-
tations, and he denied the reality of Christ’s humanity. See
above on 2 Pet. ii. 1, and Bp. Pearson on the Creed, Art. iii.
p- 301, note. Thus they were Antichrists, denying the Father
and the Son.
Ye are members of Christ, ye are one body in Him. Ye
1 JOHN I. 23—29. ΤΠ. 1—5.
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are one man in Him (see John xvii. 11. 2]. 1 Cor. x. 17); they
are members of Antichrist, and make one body in him: they are
the Antichrist. See on v. 18.
They are called Antichrists, who fall away from the Church
of Christ, and teach what is false concerning Christ, in order to
be leaders in Heresy. Didymus.
23. πᾶς 5 ἀρνούμενος τὸν Tidy] Every one who denieth the
Son hath not even the Father, because the essence of a Father is
to have a Son; and if the filial relation of Jesus Christ to God
is denied—as it is denied by these Antichristian teachers—the
paternity of the Father is denied also. See above, Introduction,
. 100.
F The words of the Apostle here manifestly refer to the dogmas
of Cerinthus and Ebion. Bp. Buél, Jud. Eccl. ii. sect. 5.
— 5 ὁμολογῶν--- ἔχει) he that acknowledgeth the Son hath
the Father also. These words are printed in italics in the Autho-
rized English Version; but they are found in the text of the
oldest Greek MSS., e.g. A, B, C, and in many Cursives, and in
Clement, Origen, Athanasius, Cyril, in the Syriac, Vulgate
(many MSS.), and Arabic Versions: and are received by Griesb.,
Scholz, Lach., Tisch.
25. τὴν ζωὴν τὴν αἰώνιον] On the appbsition, see Phil. iii.
18. 2 Cor. x. 13. Winer, § 59, p. 469, note on Jobn viii. 25.
28. καὶ νῦν, rexvia] and now, my little children, abide in Him.
He returns to the general term of address, little children (see ii.
12), and assures all his spiritual children that they have no need
of learning any new doctrine (see ov. 21—27), but it is their
duty to abide stedfast in the old. See Jude 3, and Rev. ii. 24.
— ba—ph αἰσχυνθῶμεν ἀπ᾿ αὐτοῦ) in order that we may not
be driven to shame from Him, and by Him, at His Coming; as
He Himself says in the Gospel that the wicked will be. Mark
viii. 38. On this force of ἀπὸ, see Winer, § 47, p. 332. Cp.
the use of ἀπὸ in Ecclus. xxi. 22, and of ἐκ in Rev. xv. 2.
29. ἐὰν εἰδῆτε} if ye know that He ts righteous, ye know that
every one who hath been born of Him is righteous. If ye know
(εἰδῆτε), as a doctrine of the Christian faith, ¢hat He is righteous,
ye are sure by analogical inference, from your own personal ex-
pone and cognizance (γινώσκετε), that whoever has been really
rn of Him, whosoever is His genuine offspring, is also righie-
ous ; and consequently ye are sure, that the Gnostic teachers and
their votaries, who profess to be children of Christ, and yet live
ungodly lives, assert what is false. See below, iii. 7—9, ὁ ποιῶν
δικαιοσύνην δίκαιός ἐστι, καθὼς ἐκεῖνος δίκαιός ἐστιν, κιτ.λ.
On the distinction between the words εἰδέναι and γινώσκειν,
see above, ii. 3.
Some Expositors render γινώσκετε by know ye, in the im-
perative mood ; but this seems to be inconsistent with St. John’s
declaration above, vv. 20, 21. :
Cu. 111. 1. ποταπὴν ἀγάπην δέδωκεν what kind of love hath
the Father given to us; to us, who were enemies to Him, Rom.
v. 10.- Col. i. 20,21. 1 John iv. 10, Bp. Pearson, Art. i. p. 51.
1 Cor. 13. 12.
1 Tim. 1. 15.
1 Pet. 3, 22, 24.
His love to us was a free gift, Rom. v. 16. He gave us power in
Christ to become Sons of God, τέκνα Θεοῦ, John i. 12. On
ποταπὸς, see Matt. viii. 27. Luke i. 29. 2 Pet. iii, 11. Cp.
Clemens R. c. 35.
— ὃ κόσμος ob γινώσκει ἡμᾶς] the world knowethus not. Do
not therefore be surprised and dismayed, that you are hated and
persecuted by it, see v. 13, and cp. our Lord’s words, John xv.
19; xvi. 33.
2. ἐὰν φανερωθῇ} when He shall be manifested ; i.e. Christ.
On this use of ἐκεῖνος, see ii. 6, and cp. Col. iii. 4. The nomi-
native to φανερωθῇ is contained in αὐτῷ, and cp. v. 5, ἐκεῖνος
(i.e. Christ) ἐφανερώθη, and v. 8, ἐφανερώθη ὁ vids τοῦ Θεοῦ.
— ὅμοιοι αὐτῷ ἐσόμεθα] we shall be like Him. See Phil. iii.
21. Col. iii. 4.
— ὀψόμεθα αὐτόν} we shall see Him appearing. On the sense
of ὅπτομαι, see note on John xvi. 16. Rev. i. 7.
We shall then see Him as He iz; that is, as God as well as
Man, in all His glorious attributes of perfect holiness and love.
We shall see His face (see Rev. xxii. 4), and therefore we know
that we shall be dike Him; for only they who are like Him will
have the beatific vision of God. Matt. v. 8. 1 Cor. xiii. 12; xv.
49. 2 Cor. iii. 18. Col. iii. 4.
Let us therefore 80 live, that when He shall come again, we
may be able to behold Him, as He is, in all the fulness of His
grace and glory. Cassiodor.
The editions generally have ἐστί; but ἔστι, he is, or exists,
in His own essence, seems preferable, as more emphatic.
8. ἐπ’ αὐτῷ} upon Him, Christ Jesus, Who is our hope (1 Tim.
i. 1). He is only the foundation, upon which our hope is built. Cp.
Rom. xv. 12, and Heb. vi. 18, and the words of one of St. John’s
disciples, ‘‘ Let us cleave continually to our Hope, which is Christ
Jesus.” δ. Polycarp, Ep. ad Phil. 8. :
— ἁγνίζει ἑαυτόν) halloweth Himself, as Christ is holy. Cp.
John xvii. 19. 24, and Rom. xii. 1. 1 Pet. i.16. Every one who
hath the hope of beholding Him, halloweth himself, as He is
holy ; for “ without holiness no man sball see (ὄψεται) the Lord,”
Heb. xii. 14.
4. ἀνομίαν] lawlessness ; for where there is no Jaw, there is no
sin. See Rom. iv. 15, and cp. By. Pearson, Art. x. pp. 670, 671.
By. Sanderson, iv. 74. 94. 190.
“ Every one who worketh sin, worketh also lawlessness.”
This assertion is directed against the Ebionites (see Ireneus, p.
103, Grabe) and Cerinthian Gnostics, who professed a reverence
for the Law of God. St. John argues, that it is vain for them to
allege that they revere the Law, when they commit sin. There-
fore, let them not deceive you by this allegation, see υ. 7.
5, 6. καὶ οἴδατε) and ye know that He was manifested in order
to take away our sins (see John'i. 29), and in Him sin does not
exist. Every one thal abideth in Him sinneth not; does not
live in sin; does not allow himeelf in the wilful and habitual
practice of sin. See below, v. 9, and Bp. Wilson here: every one
that sinneth hath not seen Him, nor known Him.
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St. John’s meaning here is illustrated by the language of his
disciple, 8. Iynatius. “ΝΟ one who professeth /aith, sinneth ;
and no one who hath love, Aateth. They, who profess themselves
Christians, will be manifested by what they do.” S. Iynatius, ad
Ephes. 14; and this is the sense assigned to St. John’s words by
S. Jerome in Jovinian. ii. c. 1, and contra Pelagianos, i. c. 3.
Here then is another caution against the Gnostic Teachers,
who professed to believe in Christ, and pretended to superior
knowledge of divine things, and yet indulged themselves in the
commission of sin, and denied Him by their evil lives. Cp. Titus
i116. 2 Tim. ii. 19; iii. 6.
7. rexvla] my little children, let no one deceive you: 88 these
Gnostic teachers endeavoured to do. Cp. ii. 26, “ These things
I write concerning those who are endeavouring to deceive you.”
Here is the clue to the interpretation of these verses, which cannot
be understood without reference to their tenets and practices.
See the next note, and the formula μὴ πλανᾶσθε, James i. 16.
— ὁ ποιῶν τὴν δικαιοσύνην) he that worketh righteousness iz
righteous, like as He (Christ) is righteous: a sentence directed
against those deceivers, such as the followers of Simon Magus,
who said that they could please God without righteousness ; and
that, whatever might be the case with others, who had not their
spiritual gnosis, they themselves had no need to work righteous-
ness, but that they would be saved by grace, whatever their works
might be. ‘ Liberos agere que velint; secundim enim ipsius
(Simonis) gratiam salvari homines, sed non secundim operas
justas." Β. Frenaeus, i. 20, Grabe. S. Hippolytus, Philos.
Ρ. 175. Epiphan, her. xxi. Theodoret, ber. fab. i.c. 1, who
testifies that on the presumption of the indefectibility of special
grace within themselves, they fell into all kinds of lasciviousness.
8. ὁ ποιῶν τ. ἁμαρτίαν) he that worketh, or maketh sin; ποιῶν,
8 strong word describing habitual design and actual habit of life,
not an occasional lapse on the road, but a wilful and presumptuous
celf-surrender to sin, as 8 trade or profession ; like that of Ahab,
“who sold himself to work wickedness.” 1 Kings xxi. 25.
— εἰς τοῦτο ἐφανερώθη) for this purpose the Son of God was
mantfested, that He might destroy the works of the Devil. A
third argument against these Gnostic deceivers, who are doing
the work of the Devil (v. 8), and opposing the purpose of the
Advent of Christ, and thus proving themselves to be Antichrists.
This use of the word λύειν, applied to the destraction of what is
evil, is found in the Epistle of St. John’s scholar, 8. Iynatius, to
St. John’s Church of Ephesus (ad Eph. i. 3), λύεται ὄλεθρος,
ἐλύετο πᾶσα μάγεια (ibid. c. 19).
9. was ὁ γεγεννημένος ἐκ τοῦ Θεοῦ ἁμαρτίαν ob ποιεῖ} Every
one who hath been born of God doth not work sin, doth not
- work it as his habitual work, od ποιεῖ, see v. B; “doth not know-
ingly live in sin” (Bp. Wilson), because His seed (God's) abideth
in him: ἃ sentence directed against the deceivers who called
themselves an elect seed, and incapable of sin. Cp. Irenaus, i.
12; Grabe, p. 31. Cp. note above, i. 7; below on Jude 19.
Observe the perfect γεγεννημένος, indicating that the filial
state, which commenced when he was first regenerate, continues ;
cp. Winer, § 40, p. 243; above, 1 Cor. xv. 4. 2 Cor. i. 15; v. 17.
Col. i. 16; and see the next note; and below, v. 18.
— καὶ ob δύναται ἁμαρτάνειν) and he cannot be a sinner, be-
cause he hath been born af God.
The supposed difficulty in this passage is to be removed by
due attention to the fenses used. Such attention would have pre-
served the Church from much erroneous teaching and profitless
controversy.
St. John uses the perfect tense here: he does not say ¢yev-
γήθη, be was born; but γεγέννηται, he hath been born, and the
life given him at his birth abides in him. See the preceding
note.
Observe aleo he uses here the present infinitive, not the
aorist. He says, ob δύναται ἁμαρτάνειν, i.e. be cannot bea
sinner. He does not say, ob δύναται ἁμαρτεῖν, he cannot fall
into sin, by ignorance, error, and infirmity. Such an assertion
would be inconsistent with the whole tenor of Scripture, for in
many things we offend ali (James iii. 2), and with St. John’s own
doctrine in this Epistle, where he says, ‘If we say that we have
not sin, we deceive ourselves, and the truth is not in us; but if
we confess our sins, God is faithful and just in order to forgive
us our sins, and to cleanse us from all unrighteousness,” i. 8, 9.
On this difference of the present infinitive and aorist infini-
tive, see Winer, § 44, pp. 296, 297, and Stalibaum there quoted,
p- 295. Thus, for example, πιστεῦσαι is to make a profession of
faith, or an act of faith, at a particular time; but πιστεύειν is to
believe, to be a believer; δουλεῦσαι is to do an act of service;
δουλεύειν, to be a slave; οὐδεὶς οἰκέτης δύναται δυσὶ Kuplos
δουλεύειν, no servant can be a slave to two masters: 80 ἃ εἶν
is to commit a sin, but ἁμαρτάνειν is much more then this, it is toe
be a sinner.
He that hath been born of God, and liveth as a son of God,
cannol be a sinner. It is inconsistent with the essential condi-
tions of his spiritual birth, by which he is dead to sin. It is
contrary to the nature which he has asa child of God. This is
well expressed by Didymus here, who says, “ St. John does not
assert that the man who has been born of God wil! never commit
sin; but he asserts that he does not work sin—Non scriptum
est non peccadil, sed non peccatum facil; non idem est peccare et
peccatum facere; a child of two days old, by reason of his
natural childhood, cannot sin, but a child of God cannot be a
sinner.”
Therefore, they who commit sin, on the ples, that being elect
children of God, they must be saved, whatever they do, contra-
vene the fundamental law of their existence, and disinherit them-
selves. See this plea handled by St. Paul, Rom. vi. 1—4.
The word δύναμαι here, as often, does not signify a physical,
but a sxorail impossibility. They that are evil cannot speak good
things. (Matt. xii. 34.) Christ could not do any miracle at
Nazareth because of, their unbelief. (Mark vi. 6.) How can ye
believe, who receive honour one of another? John v. 44. Cp.
John vii. 7; viii. 43; xii. 39; xiv. 17. Gen. xix. 22; note on
Luke xvii. 1; and on Heb. vi. 4. Compare also what St. John
himself says below, νυ. 18, “ We know that every one who hath
been born of God sinneth not; but he that was born of God
keepeth himself, and the Wicked One toucheth him not.”’
St. John’s meaning here, which is of a controversial and
polemical character, and must be viewed in reference to the
errors which he is refuting, is well illustrated by the words of his
disciple, S. Ignatius, speaking to St. John’s Church, “ Let no
one deceive you. They who are carnal cannot do the things
which are spiritual ; nor can they who are spiritual do the things
which are carnal. Faith cannot do the works of Unbelief, nor
can Unbelief do the works of Faith. The works which ye do in
the flesh are spiritual, because ye work all your works in Jesus
Christ,” 8. Ignatius, ad Eph. 8.
The notions of the Gnostic Teachers and their Votaries are
thus described by Justin Martyr (c. Tryph. p. 370), ‘‘ Ye deceive
yourselves and such souls as are like you, who say, that although
they are sinners, and if they have knowledge of God, God will
not count their sin ἐο be δέῃ." Compare Epiptanius, her. xxi.
and xxvi.
10. καὶ ὁ μὴ ἀγαπῶν] and he who loveth not his brother. This
Isck of Jove was noted by the earliest Christian writers as ἃ dis-
tinguishing characteristic of these deceivers to whom St. John
refers, Thus S. Ignatius says of them, “" Observe those who are
heterodox with regard to the grace of Christ, how contrary they
are to the mind of God. They have no regard for love,—repl
ἀγάπης ob μέλει αὐτοῖς, they do not care for the widow, or the
orphan, or the hungry, or the thirsty.” And he adds as a remark-
able characteristic, that they abstain from the Feast of love, the
1 JOHN III. 12—20.
113
ἀρχῆς, wa ἀγαπῶμεν ἀλλήλους: 121 οὐ καθὼς Κάϊν ἐκ τοῦ πονηροῦ ἦν, καὶ 1Gen.4.6.
ἔσφαξε τὸν ἀδελφὸν αὐτοῦ.
Heb. 11. 4.
Ν , , ν 9. » ΄ . ¥
Και χάριν τινος ἐσ. φαξεν αντον ; OTL Ta Epya
αὐτοῦ πονηρὰ ἦν, τὰ δὲ τοῦ ἀδελφοῦ αὐτοῦ δίκαια.
185 Μὴ θαυμάζετε, ἀδελφοὶ, εἰ μισεῖ ὑμᾶς ὁ κόσμος. 14" Ἣμεϊς οἴδαμεν dre m John τ5.15,.».
μεταβεβήκαμεν ἐκ τοῦ θανάτου εἰς τὴν ζωὴν, ὅτι ἀγαπῶμεν τοὺς ἀδελφούς: ὁ μὴ
n Lev. 19. 17.
ch. 2. 9—I1.
ἀγαπῶν μένει ἐν τῷ θανάτῳ. δ" Πᾶς ὁ μισῶν τὸν ἀδελφὸν αὐτοῦ ἀνθρωπο- o Mate 5.21, 22.
κτόνος ἐστί: καὶ οἴδατε ὅτι πᾶς ἀνθρωποκτόνος οὐκ ἔχει ζωὴν αἰώνιον ἐν αὐτῷ
μένουσαν. ᾿δ»᾽Ὲν τούτῳ ἐγνώκαμεν τὴν ἀγάπην, ὅτι ἐκεῖνος ὑπὲρ ἡμῶν τὴν p John 5.16.
ψυχὴν αὐτοῦ ἔθηκε: καὶ ἡμεῖς ὀφείλομεν ὑπὲρ τῶν ἀδελφῶν τὰς ψυχὰς θεῖναι. Hom. #8
Eph. 5. 2, 35.
a a a a
179 °Qs5 δ᾽ ἂν ἔχῃ τὸν βίον τοῦ κόσμου, καὶ θεωρῇ τὸν ἀδελφὸν αὐτοῦ χρείαν τρις. 7.
uke 8. 11.
ν Ν ,’ a , > a 3.9 3 Les A e 3 , aA a ,
ἔχοντα, καὶ κλείσῃ τὰ σπλάγχνα αὐτοῦ ἀπ᾽ αὐτοῦ, TAS ἡ ἀγάπη τοῦ Θεοῦ μένει James 3. 15.
> 3 lel
ἐν QUT ;
ch. 4. 20. & 5. 1.
18 * Τεκνία, μὴ ἀγαπῶμεν λόγῳ μηδὲ τῇ γλώσσῃ, ἀλλ᾽ ἐν ἔργῳ καὶ ἀληθείᾳ. τ κεν. 95.1.
19 Καὶ ἐν τούτῳ γινώσκομεν ὅτι ἐκ τῆς ἀληθείας ἐσμὲν, καὶ ἔμπροσθεν αὐτοῦ James? 15.
πείσομεν τὰς καρδίας ἡμῶν, 39 ὅτι ἐὰν καταγινώσκῃ ἡμῶν ἡ καρδία, ὅτι μείζων
μ αρδίας ty γινώσκῃ ἡμῶν ἡ καρ μ
holy Eucharist, because they did not believe in the reality of
Christ’s flesh; which was the heresy of Simon Magus and his
followers. S. Ignatius ad Smyrn. 6. See S. Ireneusi.20, Grabe,
and cp. Dr. Waterland, viii. p. 31, ed. 1823.
12. ob καθὼς Kdiv] not as Cain was of the wicked one, and
slew his brother. Let it not be so with you. Be not ye imitators
of Cain; whom some of these false teachers even extolled. See on
Jude 11, and Theodoret, heeret. fab. i. 15, who testifies of some
heresiarchs of sub-Apostolic times, that they asserted that Cain
had been freed from the subjection to the higher power; and
they asserted the same of Esau, Korah, and even the Sodomites,
and Judas: and he says that in their practice of sins they invoked
the names of Angels, to whom those sins were dedicated by them.
Cp. Epiphan. her. xxxviii.
14. μεταβεβήκαμεν we have passed from death unto life: and
abide in life. On this use of the perfect, see v. 9, and compare
John v. 24, ‘‘ He that heareth My word and believeth on Him
that sent Me hath everlasting life, and hath passed from death
into life.”
Elz. has τὸν ἀδελφὸν after ἀγαπῶν, but this is not in A, B,
and is rejected by Lack., Tisch.
16. καὶ ἡμεῖς ὀφείλομεν ὑπὲρ τῶν ἀδελφῶν τὰς ψυχὰς θεῖναι]
and we ought to lay down our lives for the brethren: a remark-
able saying on the duty of Christian Martyrdom. It was probably
suggested by the seductive tenets of the false teachers (of πλανῶν-
τες, mentioned by δι. John ii. 26; iii. 7), who courted popularity
in times of Persecution, by alleging that provided a man had
knowledge of the doctrines of Christianity as delivered by them,
and adopted their theories, it was not necessary for him to expose
himself to any danger in the maintenance of the faith, much leas
to endure mariyrdom, and to lay down his life for the brethren;
but that he might freely associate with the heathen in their wor-
ship, and eat things offered to idols. This was particularly the
doctrine of the Simonians (see Origen c. Cels. vi. p. 282. Euseb.
ii. 13), and of the Nicolaitans (see Rev. ii. 15. 8. Irenceus i. 23),
and of the Cerinthians; see Philastr. her. c. 36.
Tertullian wrote his book called Scorpiace against these
notions, and he refers to this passage in St. John’s Epistle, in
of the duty of Martyrdom, c. 12.
— θεῖναι) So A, B, C, and Lach., Tisch. The aorist is on
other accounts preferable to the present, τιθέναι, the reading of
Εἰς. See on v. 9.
The words seem to be imitated in the Epistle of the Church
of Vienne and Lyons in Eused. v. 1, speaking of a Christian
Martyr, εὐδοκήσας ὑπὲρ τῆς τῶν ἀδελφῶν ἀπολογίας καὶ τὴν
ἑαυτοῦ θεῖναι ψυχήν.
17. τὸν βίον τοῦ κόσμου] the world’s good things. See Mark
xii. 44. Luke xv. 12. Remark the contrast between βίος and
ζωὴ, and this world and the other. He who is not ready to
bestow a part of the βίος τοῦ κόσμον in love to his brethren,
has no reasonable hope of the ζωὴ αἰώνιο ς, mentioned v. 15.
— καὶ κλείσῃ τὰ σπλάγχνα αὐτοῦ ἀπ᾽ αὐτοῦ} and shutteth his
bowels of compassion from him ; which he ought to open to him.
On the word σπλάγχνα, see Matt. ix. 36. Luke i. 78. 2 Cor.
vi. 12. Phil. i. 8; ii. 1. Col. iii. 12. On the significancy of the
preposition ἀπὸ here, cp. ii. 28. Rev. xv. 2.
This unmercifulness was a characteristic of these heretical
teachers; see above, on v. 10, and cp. James ii. 15, 16.
Vou. I1.—Parr IV.
18. τεκνία] Elz. adds pov. Not in A, B, C.
— μηδὲ τῇ γλώσσῃ, ἀλλ᾽ ἐν ἔργῳ] nor in the tongue, but in
deed. So the best MSS. and Edd. iz. omits τῇ and ἐν.
19. καὶ ἔμπροσθεν αὑτοῦ πείσομεν τὰς καρδίας ἡμῶν] and we
shall assure our hearts before Him, in His sight, we shall satisfy
them, and set them at ease, when we examine them, asin the
presence of Him Who searcheth the hearts. On this use of
πείθω cp. Matt. xxviii. 14. Acts xii. 20. Gal. i. 10. This assurance
will be produced in us by the visible evidence of Love working in
our lives. We may not reason from our hearts, and draw
assurances from them as to the goodness of our lives; but the
evidence which we see in our fives, when tested by the rule of
God’s law, may afford a comfortable assurance ἐ0 our hearts; and
such an assurance from our hearts will give us confidence towards
God. See on Acts xxiii. 1. Rom. ii. 15.
When we find by experience that we love the brethren, not
in word and in the tongue only, but in deed and truth, then we
may assure our hearts before Him. Jf we forgive our brethren,
we may be assured that God will forgive us. Cp. Bp. Andrewes,
v. 437.
The word heart here is equivalent to Conscience; as is
observed by Bp.gSanderson (Lectures on Conscience, Lect. i.
§ 3, vol. iv. p. 2), who remarks that the Hebrew language has no
precise term for Conscience, but the Hebrew writers in the Old
Testament generally use either 35 (66), Aeart, or tm (ruach),
spirit (cp. 1 Cor. ii. 11), for Conscience. See Prov. iv. 23,
Keep thy heart, i. e., watch over thy conscience: cp. Prov. xviii.
15, and Eccl. vii. 22, ‘‘ thy heart knoweth ;” i. e., “scit conscienlia
tua ;” and so St. John here uses the word heart; and cp. By.
Taylor, Rule of Conscience, chap. i. art. 8, and Bengel here.
20. ὅτι ἐὰν καταγινώσκῃ] because,—if our heart condemn us,
—this is, because (ὅτι) God is greater than our hearts, and
knoweth all things. The condemnation, which our Conscience
pronounces, derives its force from the greatness of God, Who is
Lord of our Conscience, and knoweth all things.
A remarkable declaration concerning the office of Conscience.
The power of human Conscience proceeds from divine Omniscience.
Conscience is God’s oracle in the human soul. Its verdicts receive
their force from His Law, which regulates Conscience; and from
His judgments, of which the sentences of Conscience are but a
rehearsal. Conscience speaks to man; but it hearkens to God,
Who is greater than our heart, or Conscience, and knows ail
things ; and because Conscience listens to the voice of the Omnis-
cient, and is the obedient minister of the Almighty Lawgiver and
Everlasting Judge, Who alone can save and destroy (James iv. 12) ;
therefore it is, ἑλαί (ὅτι) the judgmenta of Conscience have such
weight.
Peers man has received a Conscience from God, which acts
asa Deputy and Vicegerent of the Almighty, and as a Preacher
of His eternal Law, and as a Herald of His Judgments, and dic-
tates what man ought to do, and calls him to a severe scrutiny
for whatever he has done, and as a just Judge dispenses rewards
and punishments, censures or approvals, according to the merits
of men’s actions, and rehearses to them the future verdicts of the
Great Day of Assize.
The state of Conscience is this, that it is placed inthe middle
between God and man; as a servant to obey God, ie as
ἐστὶν ὁ
ἀρεστὰ ἐνώπιον αὐτοῦ ποιοῦμεν.
John 9. 31.
& 14. 13. & 15. 7.
t Lev. 19, 18.
Matt. 22. 39.
Jobn 6. 29.
& 18. 34, & 15. 12.
& 17. 8.
1 Thess. 4. 9.
&5.11.
Ὁ John 14, 23. & 15.10. Rom. 8.9. ch. 4. 18.
2 Pet.2.1. 2John?7. Rev.2.2. Ὁ] Cor. 12. 3.
a Jer. 29. 8.
ch. 2, 22. ἃ 5.1.
1 JOHN ΠΙ. 21—24. IV. 1, 2.
Θεὸς τῆς καρδίας ἡμῶν, καὶ γινώσκει πάντα. 3 ᾿Αγαπητοὶ, ἐὰν ἡ
καρδία ἡμῶν μὴ καταγινώσκη ἡμῶν, παῤῥησίαν ἔχομεν πρὸς τὸν Θεόν' 33" καὶ
ὃ ἐὰν αἰτῶμεν, λαμβάνομεν παρ᾽ αὐτοῦ" ὅτι τὰς ἐντολὰς αὐτοῦ τηροῦμεν, καὶ τὰ
381 Καὶ αὕτη ἐστὶν ἡ ἐντολὴ αὐτοῦ, ἵνα πιστεύσωμεν τῷ ὀνόματι τοῦ Υἱοῦ
αὐτοῦ ᾿Ιησοῦ Χριστοῦ, καὶ ἀγαπῶμεν ἀλλήλους, καθὼς ἔδωκεν ἐντολὴν ἡμῖν.
pt u ν ε fo) a > a 3 aA 9 7 A la Ν 3. > ϑ “ὦ 2
Καὶ ὃ τηρῶν τὰς ἐντολὰς αὐτοῦ ἐν αὐτῷ μένει, καὶ αὐτὸς ἐν αὐτῷ" καὶ ἐν
τούτῳ γινώσκομεν ὅτι μένει ἐν ἡμῖν, ἐκ τοῦ Πνεύματος οὗ ἡμῖν ἔδωκεν.
IV. 1 "᾿4γαπητοὶ, μὴ παντὶ πνεύματι πιστεύετε, ἀλλὰ δοκιμάζετε τὰ πνεύ-
ματα, εἰ ἐκ τοῦ Θεοῦ ἐστιν" ὅτι πολλοὶ ψευδοπροφῆται ἐξεληλύθασιν εἰς τὸν
κόσμον. 3" Ἔν τούτῳ γινώσκετε τὸ πνεῦμα τοῦ Θεοῦ' πᾶν πνεῦμα ὃ ὁμολογεῖ
Matt. 7. 15, 16. ἃ 24. 4, 5, 24.
2 John 7.
1 Cor. 14.29. Eph. 5.6. Col. 2.18. 1 Thess, 5. 21.
than the heart, that is, Who is Lord supreme over the Conscience ;
and also as His minister, to issue His commands to man, and to
take cognizance of his acts (see Bp. Sanderson, Lect. ii. vol. iv.
pp- 22, 23).
Conscience is like the Centurion in the Gospel, a man under
authority, and also having soldiers under him. (Matt. viii. 9.)
So Conscience is under the authority of God, but it has man’s
actions under itself. Hence its Power.
These considerations may solve the difficulties which have
been supposed by many to exist in this , and which some
have endeavoured to remove by cancelling the second ὅτι, or by
resolving it into 8, τι, or by reading ἔτι for it, or by supposing
that the second ὅτι is redundant. See the notes of Wetstein,
Bengel, De Wette, Liicke, Diisterdieck, and Huther, Winer,
§ 64, p.513, note. Before the second ὅτι there is only a common
ellipsis, instances of which may be seen in Mark iii. 20. Luke i.
25; xi. 18. John ii. 18. Cp. Winer, § 53, p. 395.
The word καταγινώσκειν isa middle term between κατηγορεῖν,
to accuse, and κατακρίνειν, to pronounce a formal judicial con-
demnation ; and is to be explained from γινώσκειν, fo know and
take cognizance of, and from its opposite σνγγινώσκειν, to pardon.
Cp. Gal. ii. 11, and Deut. xxv. 1, where it is opposed to δικαιοῦν,
to pronounce just, to acquit. Ecclus. xiv. 2, ‘‘ Blessed is the
man whom his soul οὗ κατέγνω."
21. ἐὰν ἡ καρδία] if our heart, or Conscience, doth not con-
demn us, we have confidence toward God: because our Con-
science is His Vicegerent within us, and promgunces judgment
according to His Laws ; and therefore its approval is 8 pledge to
us of His favour. See the preceding note.
The word παῤῥησία, freedom of speech, expresses here the
assurance which a suppliant, who has a powerful advocate and a
good cause, has, that bis request will be granted. See ii. 28;
iv. 17; v. 14. Heb. iv. 16.
On the use of πρὸς here, cp. Rom. v. 1, εἰρήνην ἔχομεν πρὸς
τὸν Θεόν.
23. αὕτη ἡ ἐντολὴ --Ἶνα πιστεύσωμεν] This ts the command-
ment, that we should believe the Name of His Son Jesus Christ.
See our Lord’s words recorded by St. John in his Gospel, vi. 29.
The Heretics to whom St. John refers, either separated
Jesus from Christ, as the Cerinthians did, or denied that Jesus is
the Son of God, as the Ebionites, Cerinthians, and Simonians,
and Docete did. Cp. Waterland, v. p. 189, and Bp. Bull, Jad.
Eccl. ii. 9, and note above on 2 Pet. ii. 1, and Introduction to
this Epistle, pp. 98—102.
In opposition to these erroneous and strange doctrines, St.
John declares that this is God’s commandment, that we should
believe the Name (observe the dative case, cp. iv. 1), that is,
give credence to, place our trust in, the Name of Jesus Christ
His Son; i.e. in the man Jesus, acknowledged to be the Christ
and the Son of God. See iv. 15, and v. }.
Cu. IV. 1. μὴ παντὶ πνεύματι πιστεύετε] believe not ye every
spirit, but prove ye the spirits whether they are of God; for
many false Prophets, or false Teachers (see Matt. vii. 15), have
gone forth into the worid; they have gone forth, not being sent
as true Prophets are (see on John x. 8). He refers especially to
the followers of Simon Magus, Ebion, Cerinthus, and the Nico-
laitans. See Introduction, p. 98, and on 2 Pet. ii. 1, 2, and
above, i. 1; ii. 18. 22; below, iv. 3, and 2 John 7.
St. John had just said, This is the commandment of God,
that we should believe the Name of His Son Jesus Christ; he
now warns them against believing those spirits which would seduce
them from this belief.
— δοκιμάζετε] try ye the spirits, Test them and prove
them (1 Thess. v. 21), as metals or coins are tried. False
Prophets, false Christs, are to be expected to arise, and to
work miracles, 80 as to deceive many (Matt. xxiv. 24. 2 Thess.
ii. 9). The criteria, βάσανοι, or touchstones, by which they
are to be tested, are these. Ye shall know them by their /ruits
—not only the fruits of their lives, but by the fruite of their
doctrine. See above on Matt. vii, 16. Though they may have
the gift of tongues and prophecy, and miracles, yet if they have
not Charity, which proves itself by Unity, they are not to be
received. (See 1 Cor. xiii. 1—5.) Even if they work miracles,
and deliver prophecies, and the prophecies come to pass, yet if
they would lead any of you astray, to worship idols or any being but
God (Deut. xiii. 1—5), and even if they are Angels from heaven,
but bring not this doctrine (2 John 10) which the Apostles
brought, but add any thing to it, or take any thing from it, they
are to be accursed, Gal. i. 8.
2,3. ἐν τούτῳ] by thie—that I am about to specify—ye know
the Spirit of God : every spiril that confesseth Jesus Christ having
come in the flesh, is of God: and every spirit that doth not
confess Jesus Christ, is not of God. Observe μὴ here, bringing
out the non-confession as the essence of alienation from God.
And this is the spirit of Antichrist, of which ye have heard that
it cometh; yea, now it is in the world already.
In v. 3 Elz. omits τὸν ᾿Ιησοῦν, but τὸν is in A, B, G, and
Ἰησοῦν is in A, B, and so 7¥sch. Some MSS., G, K, and several
Cursives, add Χριστὸν after Ἰησοῦν, and so Elz.; but it is not
in A, B, nor in Vulg., Coptic, Syriac, or Armenian Version, nor in
Origen, Irenaeus, and Cyril, who quote this passage ; and is not
received by Griesb., Scholz, Lach., Tisch.
Some MSS., A, B, and a few Cursives and Versions, omit
ἂν σαρκὶ ἐληλυθότα, but these words are in G, K, and in most
Cursives, and the Syriac Version, and they appear to be recognized
by Polycarp, Origen, Cyprian, Gicumen., Theophylact.
Some ancient writers render γινώσκετε as if it were the
imperative mood—know ye; and this translation bas something
Ὁ commend it. Cp. πιστεύετε, δοκιμάζετε, v. 1; but cp. also ii.
. 29.
The words τοῦτό ἐστι τὸ τοῦ ἀντιχρίστου, are generally
rendered,—this is the spirit of Antichrist. It is however to be
observed, that πνεῦμα, spirit, is not in the text here; and the ex-
pression seems to be framed purposely to be as large and general
as possible; this is the essence, character, work—of Antichrist.
On this generalizing use of the article, cp. James iv. 14.
A question arises here, [/f “ every spirit that confesseth Jesus
Christ having come in the flesh,’’ is of God,—may not some
Teachers who preach erroneous and strange doctrines, but yet
acknowledge that Jesus Christ is come in the flesh, be said to be
of God? To put the question in the words of S. Augustine,
“ Arius, and Eunomius, and Macedonius, and Nestorius, own that
Jesus Christ came in the flesh; are not they therefore of God?”
To that question S. Augustine himself replies,—That those
Heresiarchs did ποί in fact confess Christ to have come in the
flesh, because, whatever they might do by words, they in their
works denied Him. (Titus i. 16.) ‘They have not charity,” he
says, ‘‘ because they have not unity; and therefore all their other
gifts are of no avail.” (1 Cor. xiii. 1—3.)
Similar to this ia the exposition of Didymus here: “ Sapiendo
et agendo, quée Christus in humanitate docuit et egit, hic Spiritam
habet ἃ Deo.”
Another reply is made to the question by others, who say
1 JOHN IV. 3—10.
3 A
Ἰησοῦν Χριστὸν ἐν σαρκὶ ἐληλυθότα, ἐκ τοῦ Θεοῦ ἐστι 3° καὶ πᾶν πνεῦμα ὃ
μὴ ὁμολογεῖ τὸν ᾿Ιησοῦν ἐν σαρκὶ ἐληλυθότα, ἐκ τοῦ Θεοῦ οὐκ ἔστι καὶ τοῦτό
115
c 2 Thess. 2. 7.
ch. 2, 18, 22,
> Ν aA 3 a 3 ’ Lg »ν» Ν a 3 fol , 3 x
εστι TO τον αντιχρίστου, ὃ QKNKOATE OTL ἐερχέεται, Και νυν ἐν τῷ κοσμῳ ἐστιν
ἤδη.
ε
4 Ὑμεῖς ἐκ τοῦ Θεοῦ ἐστε, τεκνία, καὶ νενικήκατε αὐτοὺς, ὅτι μείζων ἐστὶν 6
a a“ a a
ἐν ὑμῖν ἣ ὁ ἐν τῷ κόσμῳ. °° Αὐτοὶ ἐκ τοῦ κόσμον εἰσί: διὰ τοῦτο ἐκ τοῦ dJobas.31.
κόσμου λαλοῦσι, καὶ ὁ κόσμος αὐτῶν dover 5" ἡμεῖς ἐκ τοῦ Θεοῦ ἐσμεν" 6 968 8. 4.
γινώσκων τὸν Θεὸν ἀκούει ἡμῶν" ὃς οὐκ ἔστιν ἐκ τοῦ Θεοῦ οὐκ ἀκούει ἡμῶν.
3 ΄- Leal cel led
Ex τούτον γινώσκομεν τὸ πνεῦμα τῆς ἀληθείας καὶ τὸ πνεῦμα τῆς πλάνης.
7 > N > aA > s 9g e "5 ’ > A aA > 4 a e
Ayamyrol, ἀγαπῶμεν ἀλλήλους" ὅτι ἡ ἀγάπη ἐκ τοῦ Θεοῦ ἐστι, καὶ πᾶς ὃ {.ν.2... ἃ 5.6.
> aA > aA aA 2? ‘ , ‘ la
ἀγαπῶν ex τοῦ Θεοῦ γεγέννηται, καὶ γινώσκει τὸν Θεόν'
ἔγνω τὸν Θεὸν, ὅτι ὁ Θεὸς ἀγάπη ἐστίν.
9 ε Ἐν τούτῳ ἐφανερώθη ἡ ἀγάπη τοῦ Θεοῦ ἐν ἡμῖν,
»"“ > ,’ ε x 3 Ν ν , 9 3 ΄-
μονογενῆ ἀπέσταλκεν ὁ Θεὸς εἰς τὸν κόσμον, ἵνα ζήσωμεν δι’ αὐτοῦ.
fe . 9 a 3 ver. 16.
846 μὴ ἀγαπῶν οὐκ gions. 16.
Hom. 5. 8,
ch. 316,
9 ch. J. 16.
ὅτι τὸν Υἱὸν αὐτοῦ τὸν b Jonn 15. 16.
10h? ps 810"
Ἐν Fors. 19.
Col. 1. 19.
τούτῳ ἔστιν ἡ ἀγάπη, οὐχ ὅτι ἡμεῖς ἠγαπήσαμεν τὸν Θεὸν, GAN ὅτι αὐτὸς ys!
that St. John speaks only with reference to the heresies of his
own age. See Estius and Bengel here.
Perhaps, however, the true answer is this: St. John does
not say that every spirit is of God, which acknowledges that
Jesus Christ is come in the flesh; but he says, that every spirit is
of God which confesses Jesus Christ having come, and being come,
in the flesh: that is, which confesses Jesus to be the Christ, and to
be no ideal phantom, but ἃ real Person,—which, in a word, con-
feeses Jesus Christ, Very God and Very Man. Every spirit
which makes this good confession, and lives in the spirit of this
creed, is born of God. Jesus Christ, being confessed to be God
and Man, is the Rock on which the Church is built. See Matt.
xvi. 18. And this is what our Lord says to St. Peter, “" Blessed
art thou, Simon Bar-Jona: for flesh and blood did not reveal it
unto thee, but My Father which is in heaven.”
The participle (ἐληλυθότα) is used in the same way as in
the statement of St. Paul, ‘we preach Jesus Christ and Him
crucified” (ἐσταυρωμένον, 1 Cor. ii. 2).
The doctrine of the passage is thus enforced by one of St.
John’s disciples, Bishop of Smyrna and Martyr. ‘ Let us serve
Him with fear and all reverence, as He Himself commanded, and
His Apostles who preached to us; let us do this, being zealous
for that which is good, and shunning the stambling-blocks of false
brethren, and of those who wear the Name of the Lord in hypocrisy,
and seduce (ἀποπλανῶσι) foolish men from Him. For every one
who does not confess that Jesus Christ is come in the Flesh, is
Antichrist ; and whosoever does not confess the testimony of the
cross, is of the devil (cp. above, iii. 8—10); and whosoever wrests
the Scripture according to his own lusts, and says that there is
no Resurrection nor Judgment, is the first-born of Satan. Where-
fore, avoiding the folly of the many, and the false doctrine, let us
attend to the word that was delivered to us from the beginning.”
S. Polycarp, Ep. ad Phil. 6 and 7.
One of S. Polycarp’s scholars, S. Ireneus, writes in similar
terms against those who said that Jesus was a mere man, and
that Christ was not the Everlasting Word of God, but only an
on, who came forth from their ideal pleroma, and dwelt only
for a season in Jesus, and suffered only in semblance; in oppo-
sition to the true doctrine of the Catholic Church of Christ, that
the two Natures of God and Man are indissolubly united in the
One Person of Jesus Christ, the Eternal Word, the Only-begotten
of the Father, Who was made Man for us, and by dying for as in
our stead, is the Saviour of the world.
Therefore, adds Ireneue, all they are without the pale of
the Evangelical Dispensation, who, under a pretended show of
knowledge, say that Jesus is one, and Christ is another, and that
the Only-begotten is another, and that the Word is different from
these; and that the Saviour is different also, whom some of them
assert to be an Emanation; as those disciples of error feign, who
appear outwardly like sheep—for in words they bear a likeness to
us—but inwardly they are wolves: whom St. John, the disciple of
the Lord, commands us in his Epistle to shun, where he says that
many deceivers are gone forth into the world, who do not confess
Jesus Christ as coming (ἐρχόμενον) in the flesh (2 John 7, 8).
And again, in his Epistle, John says (iv. 1—3), By this know ye
(cognoscite) the Spirit of God. Every spirit which confesseth
that Jesus Christ is come in the flesh is of God: and every spirit
which Jesus (solvit Jesum, i.e. divides Jesus from
Christ) is not of God, but of Antichrist. And again, in his Epistle,
John says (νυ. 1), Every one that believeth that Jesus is the Christ
ts born of God. 8. Irenaeus (iii. 18, ed. Grabe; iii. 16, ed.
Stieren).
Ireneus—whose words here are preserved only in the old
Latin Versions—appears to be quoting from memory and para-
phrastically, for he cites these as from the same Epistle
of St. John, and he inserts the words, “solvit Jesum ;’’ and this
paraphrase may have led to the opinion expressed by some ancient
writers (see Socrat. Eccles. hist. vii. 32, and others in Tisch., p.
222), that the words Ave: Ἰησοῦν were once in the text here, and
they are found in the Vulgate. Cp. Tertullian, c. Marcion. v.
16, “ Antichristi spiritus negantes Christum in carne venisse, et
solventes Jesum.’’ The heresy which denied Christ to have come
in the flesh was that of the disciples of Simon Magus and of
the Docete ; the heresy which separated Jesus from Christ was
that of Cerinthus. See also Tertullian, de carne Christi, c. 24,
where he cites this (ve. 1—3) against those who in his
own age denied the verity of Christ’s flesh : and c. Marcion. iii.
8, and By. Pearson on the Creed, Art. iii. p. 301, note. Bp.
Bull, Jud. Eccl. Cath. ii. 7; and above, Introduction to this
Epistle, p. 98.
8. ἀγάπη] Love. The article ἡ is not prefixed, nor in v. 16.
9. τὸν Tidy αὐτοῦ τὸν μονογενῆ ἀπ. ὁ @.] God hath sent His
Son the Only-bégotten—a statement of the true Faith against the
heretical notion that “ Jesus was not personally united with the
Word, the Eternal Son of God, and that the Word was nof the
Only-begotten of the Father, but only a Son of the Only-be-
gotten.” See Bp. Pearson, Art. ii. p. 270. Buddai Eccl.
Apostol. p. 455. Dr. Wateriand, v. p. 189.
Observe the perfect ἀπέσταλκε here, and in v. 14, indicating
that the effect of that mission is permanent and operative. The
aorist in v. 10, ἀπέστειλεν ἱλασμὸν, denotes that the propitiation
was effected by one act, i. e. by the sacrifice on the cross. Christ,
Who was once offered to bear the sins of many, dieth no more.
Heb. ix. 28. Rom. vi. 9.
10. ἐν τούτῳ ἔστιν ἡ ἀγάπη---ἰλασμὸν περὶ τῶν ἁμαρτιῶν ἡμῶν]
Herein consists Love, not that we loved God, but that He loved
us, and sent His own Son a propitiation for our sins. A state-
ment of the doctrine of the Alonement; and a statement the
more remarkable, because it anticipatee the objections that have
been made against it in later times.
These objections have taken the following form. God, it is
said, is Love (1 John iv. 8). He loves us, and He loves His
only-begotten Son. We are sinners; and as long as we are sin-
ners, and without pardon from God, we have no hope of heaven.
As sinners we owe an infinite debt to God, which we can never
pay. But God is injint/ein love; He willeth not that any should
perish (2 Pet. iii. 9), but that all should be saved (1 Tim. ii. 4).
He can forgive us the debt. He can do this freely. To suppose
that He cannot do 20, is to set limits to His Omnipotence. To
imagine that He will not do 80, is to disparage His Love. To allege,
that He will require an equivalent for the debt, is to represent
the God of mercy as a rigorous exactor. And to believe that He
required such a price for our pardon as the blood of His own
beloved Son, and that He exposed Him, Who is perfectly inno-
cent, to the death of the Cross for our sakes, at the hands of
wicked men, is to God with cruelty, injustice, and weak-
ness; and to suppose Him to be angry with us, at the same
time that we eay that ‘He sr us,” and gave His only Son to
2
116
1 JOHN IV. 10.
ἠγάπησεν ἡμᾶς, καὶ ἀπέστειλε τὸν Υἱὸν αὐτοῦ ἱλασμὸν περὶ τῶν ἁμαρτιῶν
ἡμῶν.
die for us (1 John iii. 16; iv. 10), is, it is alleged, to involve
ourselves in inconsistency, and to misrepresent God, as if He
were affected by human passions. nd, lastly, to say that Christ
shed His blood as a ransom to deliver us from the captivity of
Satan, is, it is argued, to make the Son of God to be tributary to
the Evil One. -
Such are the objections, made by Socinians and others, to
the doctrine of the Atonement.
These objections rest on fallacious grounds.
They on the supposition, that as sinners we are only
debtors to God. But in His relation to us, God is not only a
Creditor, but He is our Lawgiver and Judge, our King and
Lord ; and He is perfectly just and holy.
Besides, as St. John teaches (iii. 4), the essence of sin is,
that it is the violation of God’s Law. And all are sinners (i. 10).
And God represents Himself in Scripture as a Moral Governor,
infinite in justice; and when we contemplate Him as He is re-
presented by Himself in His own Word; and when we
sin as it is in His sight, and as it is described in the Holy Scrip-
tures, we must conclude that He is grievously offended by sin;
and He has declared in His Word that He is angry with it, and
will punish it. The wrath of God is revealed against ail un-
godliness (Rom. i. 18). The wages of sin is death (Rom. vi. 23).
But this sition is not at variance—as has been alleged—
with St. John’s declaration, that God loved us, and sent His own
Son, the only-begotten, that we might live through Him; and
that herein consists Love, not that we loved God, but that He
loved us, and sent Hie Son a propitiation for our sins.
That which God loved in us was nof our sin, but our nature.
It was ¢hat nature which God Himself had made in His own likeness,
and which we had marred, and which He desired to repair. And
because He hates sin, and knows its consequences, even Death
Eternal; and because He loved our Nature, which was exposed
YF it to everlasting perdition ; and because, being infinitely just,
e must punish sin, which He, Who is infinitely pure, must hate,
and which He, Who is infinitely true, has declared that He will
punish; and because the sins of the whole World are so heinous;
and because they demand a satisfaction infinite in value; and
because nothing, that is not divine, ie infinite in value; and be-
cause without shedding of blood there is no remission (Heb. ix.
22); therefore, in His immense love for our Nature, which He
had made, and which we had marred by sin, He sent His own
Son, God of God, to take that Nature, the Nature of us all, in
order to be the substitute of al/, and Saviour of ail, and to be-
come our Emmanuel, God with us (Matt. i. 23), God manifest in
the flesh (ἰ Tim. iii. 16), partaking of our flesh and blood, and to
be the Lord our Righteousness (Jer. xxiii. 6; xxxiii. 16), and to
suffer death, the wages of sin, in our Nature, as our Proxy and
Representative, and to appease God’s wrath by an adequate pro-
piliation, and to take away our guilt, and to redeem us from
bondage and death by the priceless ransom of His own blood,
and to deliver us by His death from him who had the power
of it, even the Devil, and to reconcile us to God, and to restore
us to His favour, and to effect our Atonement with Him, and to
dames for us the heavenly inheritance of everlasting life. See
eb. ii. 14--- 7.
As Origen says (in Matt. xvi.), ‘‘ Homo quidem non potest
dare aliquam commutationem pro anima suf (Ps. xlix. 9. Matt.
xvi. 26); Deus autem pro animabus omnium dedit commuta-
tionem, pretiosum sanguinem Filii sui ;’’ and he cites 1 Pet. i. 18.
Origen also says (homil. 4, in Num.), “ Si non fuisset peccatum,
non necesse fuerat Filium Dei Agnum fieri; nec opus fuerat Eum
in carne positam jugulari; sed mansisset hoc, quod in principio
erat, Deus Verbum. -Verim, quoniam introiit peccatum in bunc
mundum, peceati autem necessitas propitiationem requirit, et
propitiatio non fit nisi per Aostiam, necessarium fuit provideri
hostiam pro peccato.””
If it be said, that according to this statement the Just
suffered for the unjust, and that the beloved Son of God was
delivered to death for the offences of those who did not love Him,
but were at enmity with Him, this is perfectly true; it is the
assertion of God Himself in Holy Scripture, Christ hath suffered
Sor us, just for unjust, to bring us to God (1 Pet. iii. 18). God
made Him to be sin for us, who knew no sin, that we might be
the righteousness of God in Him (2 Cor. v.21). Ye were re-
deemed with the precious blood of Christ as of a lamb without
blemish and without spot (1 Pet. i. 19).
The Just suffered for the unjust. Yes, suffered for a time.
But this is not at variance with daily experience. Parents suffer
for children ; brethren for brethren; friends for friends; subjects
for sovereigns; and sovereigns for subjects. And if we are to
reject the Doctrine of the Atonement on the plea that vicarious
sufferings are not reconcileable with Justice, we cannot stop short
of Deism, nor even of Atheism. Cp. Bp. Butler's Analogy,
Part ii. ch. v.
If any victim was to take away sin, that victim must be inno-
cent. In order to take away infinite guilt, it must be infinitely
innocent. The price paid for the satisfaction of Infinite Justice
must be infinite in value. In order to suffer for men the victim
must be human; and in order to satisfy God, it must be divine.
Be it remembered also that the Son of God suffered willingly.
He gave Himself a ransom for all. (1 Tim. ii. 6.) The
Shepherd giveth His life for the Sheep. (John x. 11.) Cp. Matt.
xx. 28. Gal. i. 4; ii. 20. Eph. v. 2. Titus ii. 14. Heb. ix. 14.
They also for whom He gave Himself are His own flesh and
blood. He is their Head, they His members. They are one
with Him.
Still farther. By His meritorious sufferings in that human
nature, which He has taken, and joined for ever in His own
Person to the Nature of God, He has delivered that Nature from
sin and death, and has exalted it to the right Hand of God.
Therefore He suffered joyfully. To do evil is indeed evil ; and
to suffer evil in eternity, is dreadful; but to suffer evil in time,
in order that others by our means may be happy in eternity, is
not evil, but glorious. Earthly conquerors die with joy in the
hour of Victory. Much more Christ. He knew, that suffering
was His path to glory. He knew, that because He was obedient
to death, even to the death of the cross, therefore God would
highly exalt Him, and give Him a Name above every name.
(Phil. ii. 8, 9.) He saw of the travail of His soul and was salie-
Jied (Isa. liii. 11). Doubtless, in His human flesh He shrank from
the cup of Agony, and from the anguish of the Cross. But even
in the glorious hour of His Transfiguration He had talked with
Moses and Elias of His Death. (Luke ix. 31.) His divine eye
pierced through the cloud of suffering, and saw the visions of
glory to which it would lead, victory over Satan, a World rescued
from his grasp, God’s justice satisfied, His wrath appeased, His
love glorified ; and so the Cross became a triumphal Chariot, in
which the Conqueror rode in Victory (see Col. ii. 14), and mounted
to heaven, and bore Mankind with Him through the gates of the
heavenly Palace of the Everlasting Capital, and was greeted by
the song of Angels, Lift up your heads, O ye gates; and be ye
lift up, ye everlasting doors; and the King of glory shall come
in, (Ps. xxiv. 7.)
It has been alleged, that if by sin we were prisoners to Satan,
therefore the price of Christ’s blood which He paid upon the
cross for our liberation from Satan was paid to Satan. But this we
deny ; see Gregor. Nazianzen, Orat. xlv. p. 862, ed. Paris, 1778.
It might as well be said, that the ransom paid for the delivery of
prisoners from a king’s prison, is paid to the gaoler in whose
custody they are. We, by our sins, had made ourselves slaves
of Satan; and as a just punishment for our sins, we were made
prisoners of Satan. Satan was God’s executioner against us. He
was our gaoler. Tophet is ordained of old (Isa. xxx. 33), as one
of God's instruments of death. (Ps. vii. 14.) But Christ, by
dying for us, delivered us from death. He rescued us from the
hands of Satan, and paid the price of our ransom, not to Satan, but
to God. He delivered us from Satan by offering Himself to God.
Compare St. Paul’s argument on this subject, Rom. iii. 23—
26, and note above, ii. 2.
They who contravene the doctrine of the Atonement often
claim the credit of exercising their Reason, and deny that the belief
of the doctrine of the Atonement rests on the foundation of
Reason. Nothing can be accepted by reasonable men which does
not rest on the foundation of Reason. But a right use of Reason
leads to a firm belief in the doctrine of the Atonement; and a
denial of it proceeds from an aéuse of Reason.
The doctrine of the Atonement cannot be discovered by
Reason. No; but we can prove by Reason that the Holy
Scriptures are from God; and we can prove by Reason, that the
doctrine of the Atonement is clearly revealed in the Holy Scrip-
tures. And thus this doctrine rests on the foundation of Reason.
Being a portion of supernatural truth revealed by God in Scripture
to the world, it is not to be discovered by Reason, or fully com-
prehended by Reason, but it is to be heartily embraced and surely
held fast by Faith, which implies a right use of Reason. And
Reason teaches us, that it would be very unreasonable to expect,
that what is contained in a Revelation from such a Being as God
to so frail a creature as man, in his present state upon earth,
should be fully comprehended by Reason; and that, if Reason
could understand every thing, there would be no use in Reve-
1JOHNIV.1—17, ὁ.
117
NV 4γαπητοὶ, εἰ οὕτως ὁ Θεὸς ἠγάπησεν ἡμᾶς, καὶ ἡμεῖς ὀφείλομεν ἀλλήλους τΜιι. 18.58.
obn 15. 12, 13.
ἀγαπᾷν. 13" Θεὸν οὐδεὶς πώποτε τεθέαται: ἐὰν ἀγαπῶμεν ἀλλήλους, ὁ Θεὸς ἐν * Exod. 33. 20.
: Deut. 4. 12.
ea ,’ ‘A e > , > A 2 2 Ν 3 ea
ἡμῖν μένει, καὶ ἡ ἀγάπη αὐτοῦ τετελειωμένη ἐστὶν ἐν ἡμῖν.
181; faq) John |. 18.
Ev τούτῳ } Tim. 1. 17.
, 9 > 2 A 2 ΡΝ» ε κ σ 2 10 , > es, ch. 6. 16.
ywod κομεν OTL ἐν ανυτῳ μένομεν, και AUTOS ἐν ἡμῖν, OTL EK TOU νεύματος QUTOV ἃ: 5. καὶ 3.24.
δέδωκεν ἡμῖν.
1 John 14. 20.
ἃ 17. 21.
h. 3. 24.
4 ™ Καὶ ἡμεῖς τεθεάμεθα καὶ μαρτυροῦμεν ὅτι 6 Πατὴρ ἀπέσταλκε τὸν Υἱὸν m Job 1. 14.
σωτῆρα τοῦ κόσμον. | Ὃς ἂν ὁμολογήσῃ ὅτι ᾿Ιησοῦς ἐστιν ὁ Υἱὸς τοῦ Θεοῦ,
ὁ Θεὸς ἐν αὐτῷ μένει, καὶ αὐτὸς ἐν τῷ Θεῷ.
ch.
16" Kat ἡμεῖς ἐγνώκαμεν καὶ ᾿ 5.19.
2 AY 3 , a » ε Ν 3 ean ε δ > 4 Ν Ν
πεπιστεύκαμεν τὴν ἀγάπην, ἣν ἔχει ὁ Θεὸς ἐν ἡμῖν. ὋὉ Θεὸς ἀγάπη ἐστὶ, καὶ
ε td 3 ~ > 4 3 lad bee , \ ε Ν > > A 17 οϑ U4
ὁ μένων ἐν τῇ ἀγάπῃ ἐν τῷ Θεῷ μένει, καὶ ὁ Θεὸς ἐν auUTY. Ev τούτῳ ο James? 1.
ὡς εἴ. I. do
τετελείωται ἡ ἀγάπη μεθ᾽ ἡμῶν, ἵνα παῤῥησίαν ἔχωμεν ἐν τῇ ἡμέρᾳ τῆς κρίσεως, °- 3-5. 19, 31.
lation, and no place for Faith. Right Reason itself teaches us,
that to deny the Lord who bought us (2 Pet. ii. 1), because we
cannot understand, why God allowed sin to prevail, which re-
quired the Sacrifice of the Death of His own Ever-blessed Son,
would be to renew the indignities of the crucifixion, and to smite
our Redeemer with a Reed—the Reed of our unregenerate
Reason,—when we ought to fall down and worship in Faith.
Reason itself teaches us, that it is very reasonable to expect
mysteries in Revelation; and that they are our moral discipline,
and exercise our humility, patience, faith, and hope, and teach us
to look forward to that blessed time, when we, who now see through
@ glass darkly (1 Cor. xiii. 12), shall behold the clouds removed
which now overhang these mysteries, and shall see God face to
face, and rejoice for ever in the sight. ;
Thus Reason leads us to the door of the Holy of Holies;
and then we pass within the veil by Faith; and there we stand,
and with the eye of Faith we behold God enthroned on the Mercy-
Seat, sprinkled by the blood of Christ.
Further, as reasonable men, looking at the cross of Christ,
we see there the most cogent reasons for presenting ourselves,
our souls and bodies, a living sacrifice, holy and acceptable to
God, which is our reasonable service (Rom. xii. 1).
This doctrine of the Atonement is the root of Christian
practice ; and they, who impugn that doctrine, are not only under-
mining the foundations of Christian Faith, but also of Christian
Morality. This was clearly evinced even in the Apostolic age, by
the licentiousness and profligacy engendered by heretical doctrines,
against which St. John contends in his Epistles, concerning the
Incarnation and Death of Christ.
We cannot adequately estimate the moral heinousness of sin,
without considering the sacrifice which it cost to redeem us from
its power and guilt. We cannot duly understand the obligations
of love and obedience, under which we lie to Christ, and the
motives which constrain us to holiness, without remembering that
we are not our own, but have been bought with a price—the
blood of Christ—and are therefore bound to glorify Him in our
bodies which are His. See 1 Cor. vi. 20.
Accordingly, St. John, having here stated the doctrine of the
Atonement, proceeds, and continues to the end of the Epistle, to
enforce the moral dusies consequent on this doctrine. “ Beloved,
if God so loved us, we ought also to love one another.” He
teaches us to contend earnestly for the doctrine of the Atone-
ment, as the groundwork of Christian Duty to God and Man.
On this subject compare By. Pearson on the Creed, Art. x.
pp. 670—688.
12. ἐὰν ἀγαπῶμεν---νν ἡμῖν] if we love one another, God
dwelleth in us, and His love hath been perfected in us. His Love
to us hath been ripened into Love to Him, and into Love to all
men in Him; and thus His Love hath been perfected into its full
maturity in us.
13. ὅτι ἐκ τοῦ Πνεύματος αὑτοῦ δ. ἡ.] because He hath given
to us of Hie Spirit: the fruit of which is Love (Gal. ν. 22). And
by our acts of Love, we know that we have His Spirit, and that
we dwell in God.
14. καὶ ἡμεῖς τεθεάμεθα) We have not seen God (see υ. 12),
but God dwelleth in us by Love (vv. 12, 13), and we have beheld,
and do testify that the Father (in opposition to the heretical
doctrine, see ii. 22) Aath sent the Son to be Saviour of the
World. John had beheld this personally, and to this he bears
witness in his Gospel. See John xix. 35; xxi. 24.
15. Ἰησοῦς] Jesus. Observe the word Jesus thus placed, and
stating the true doctrine, that Jesws—the Man Jesus—is not,
as the Ebionites said, a ψιλὸς ἄνθρωπος, a mere man, nor, as the
Cerinthians alleged, a mere temporary recipient of the indwelling
of an Zon called Christ; nor as the Docete said, 8 shadowy
unsubstantial phantom, but is the Son of God, such as St. John
declares Him in the Gospel. Cp. Bp. Bull, Jud. Eccl. Cath.
ii. 9.
The confession of this truth (viz. of the Manhood and God-
ae ay Christ) is, St. John declares, essential to our indwelling
in :
16. καὶ ἡμεῖς ἐγνώκαμεν) and we have known—known by our
own personal experience (ἐγνώκαμεν), and we have believed, and
do believe (πεπιστεύκαμεν, the perfect tense, cp. John vi. 69),
the love which God hath in us. By a personal and experimental
faith, that the same Jesus, Who is Man, having the common
nature of us all, is also God, we dwell in God, and God in us.
For, by the Incarnation of the Son of God, God is in us, He is
our Emmanuel ; and by this faith we know and realize the Love
which God hath, not only éo us, but in us. For, by virtue of the
Incarnation, God unites us to Himself, and to each other in Him,
in the closest bonds of Love. God sees us and loves us in Christ,
who by virtue of His Incarnation and our incorporation in Him,
dwelleth in us and we in Him (John vi. 56), and God loves us in
the Beloved (Eph. i. 6), and as Christ Himself says in two
sentences recorded in St. John’s Gospel, which afford the best
exposition of this text, ‘‘ At that day (i.e. after the Ascension and
reception of the Holy Ghost) ye shall know that I am in the
Father, and ye in Me, and I in you,” and “Ὁ Father, I made
known to them Thy Name, and I will make it known, in order
that the love with which Thou lovedst Me may be in them, and I
in them" (John xvii. 26). Hence follows the relative duty,
ἀγάπην ἔχειν ἐν ἀλλήλοις, John xiii. 35.
17. ἐν τοὐτῳ] By this hath love been perfected, and is perfected,
with us. By our union with God, through the Incarnation of
His Son, Who has taken the Nature of us all, and has knit us
together as one man in Himself, and joined us to God, who were
once aliens from Him, Love hath been perfected with us. Christ
is μεθ᾽ ἡμῶν Θεὸς, “God with us” (Matt. i. 24). By His In-
carnation and Passion, God is at peace with us, and we with God,
and with our own consciences; and by the Reconciliation and
Atonement which Christ hath made, we bave access to the Father.
See St. Paul’s words to the Ephesian Church, Eph. ii. 13—18,
aod Heb. x. 19—23, which supply the best comment on this
It follows as a consequence, that we may now have assurance
(see ii. 28) in the Day of Judgment, when Jesus Christ shall
appear again ; Jecause as He (Christ) is, Who is our Head, even
80 we, who are His Members, are in this world. He is exalted
to God’s Right Hand by His Obedience and Suffering in our
Nature: His Exaltation is our Exaltation. We, even now in this
world, even in the midst of this evil world, which lieth in sub-
jection to the Wicked One (v. 19), are citizens of heaven (Phil.
iii. 20). He, our Divine Head, at God’s Right Hand, is ever
pleading the Virtue of His sacrifice, for us His Members. He
ever liveth to make Intercession for us (Heb. vii. 25). We have
already been made to sit in heavenly places in Him. See note
above on Eph. ii. 6; and though we are in the world, and the
world is ἐν τῷ πονηρῷ, yet the Wicked One toucheth not us (v.
18), for we are in Christ; and no one can pluck us out of His
hand (John x. 28).
To be in thie world, even as Christ is, implies the practice
of charity, so that we love our enemies, as Christ loved us, and
died for us, when we were enemies (Rom. v. 8—10); and it
implies the practice of holiness, without which no man shall see
the Lord (Heb. xii. 14), who says, ‘“‘ Ye shall be holy, for I am
holy” (1 Pet. i. 16), and every one that hath this hope (of glory)
settled upon Him (Christ), purifieth himself even as He is pure
(1 Jobn iii. 3), and walketh as He walked (ii. 6), upon whom
the Prince of this world had no hold (John xiv. 30).
118 .
ὅτι καθὼς ἐκεῖνός ἐστι, καὶ ἡμεῖς ἐσμὲν ἐν TH κόσμῳ τούτῳ.
1 JOHN IV. 18—21. V. 1—5.
18 Φόβος οὐκ
ἔστιν ἐν τῇ ἀγάπῃ, ἀλλ᾽ ἡ τελεία ἀγάπη ἔξω βάλλει τὸν φόβον, ὅτι ὁ φόβος
κόλασω ἔχει: ὁ δὲ φοβούμενος οὐ τετελείωται ἐν τῇ ἀγάπῃ.
Pech. 2. 4. ἃ ὃ. 17.
19 Ἡμεῖς ἀγαπῶμεν, ὅτι αὐτὸς πρῶτος ἠγάπησεν ἡμᾶς. 3 »Εάν τις εἴπῃ,
A cel ΝΥ ΝΥ
Ὅτι ἀγαπῶ τὸν Θεὸν, καὶ τὸν ἀδελφὸν αὐτοῦ μισῇ, ψεύστης ἐστίν: ὁ γὰρ μὴ
ἀγαπῶν τὸν ἀδελφὸν αὐτοῦ, ὃν ἑώρακε, τὸν Θεὸν, ὃν οὐχ ἑώρακε, πῶς δύναται
4 Του. 19... ἀγαπᾷν ; 31 4 καὶ ταύτην τὴν ἐντολὴν ἔχομεν ἀπ᾽ αὐτοῦ, ἵνα ὁ ἀγαπῶν τὸν Θεὸν
Job 18. 34 ἀγαπᾷ καὶ τὸν ἀδελφὸν αὐτοῦ.
Hy VOL V. 1" Πᾶς ὁ πιστεύων ὅτι ᾿Ιησοῦς ἐστιν ὁ Χριστὸς ἐκ τοῦ Θεοῦ γεγέννηται"
eins. Καὶ πᾶς ὃ ἀγαπῶν τὸν γεννήσαντα ἀγαπᾷ καὶ τὸν γεγεννημένον ἐξ αὐτοῦ.
ah ΤΙ Δ 9 Ἐν τούτῳ γινώσκομεν ὅτι ἀγαπῶμεν τὰ τέκνα τοῦ Θεοῦ, ὅταν τὸν Θεὸν
b Matt 11.29,30. ἀγαπῶμεν, καὶ τὰς ἐντολὰς αὐτοῦ ποιῶμεν. ὅ" Αὕτη γάρ ἐστιν ἡ ἀγάπη τοῦ
CS Θεοῦ, ἵνα τὰς ἐντολὰς αὐτοῦ THpape καὶ αἱ ἐντολαὶ αὐτοῦ βαρεῖαι οὐκ εἰσίν'
eJohn 16.83. 4 “ ὅτι πᾶν τὸ γεγεννημένον ἐκ τοῦ Θεοῦ νικᾷ τὸν κόσμον, καὶ αὕτη ἐστὶν ἡ νίκη
ἡ νικήσασα τὸν κόσμον, ἡ πίστις ἡμῶν.
ἃ 1 Cor. 15. δ7.
ch. 4. 4, 15.
A 9 ε
δ ὁ Τίς ἐστὶν ὁ νικῶν τὸν κόσμον, εἰ μὴ ὁ πιστεύων ὅτι ᾿Ιησοῦς ἐστιν ὁ Υἱὸς
18. φόβος οὐκ ἔστιν ἐν τῇ ἀγάπῃ} Fear—which is the opposite
of the παῤῥησία or assurance just described—doth not exist in
Love, but the Love that ie perfect casteth out Fear: as Sarah
the true wife cast out the bondwoman and her son; for the son
of the bondwoman must not be heir with the son of the free-
woman (Gen. xxi. 10.12. Gal. iv. 30). Love thal is perfect
casteth out Fear, because Fear hath punishment: but he who is
Searing—be whose characteristic is fear, and not love—hath not
been perfected in love.
“ Fear is the beginning of wisdom ’’ (Ps. cxi. 10. Cp. on
Matt. viii. 34). Fear first enters, and opens the door for Love,
and prepares the house for its reception ; but, when Love has
taken up its abode in the house of the heart, Fear leaves it. Fear
is the παιδαγωγὸς to bring us to Christ, in Whom we receive, not
the spirit of servile fear (πνεῦμα δουλείας els φόβον, Rom. viii.
15), but the spirit of filial adoption, by which we cry, Adda,
Father (Gal. iv. 6). When we have been brought to Him, and
dwell in Him, the work of Fear is done, and we are perfected in
Love. See Augustine here, and Epistle 140, Sect. 21.
Fear hath punishment (κόλασιν). It has punishment as its
moving principle, and as that which is ever present with it.
“Mala conscientia tota in desperatione est, sicut bona in spe.’’
Auguatine, in Ps. 31. Fear is like a slave, who lives and moves
with the sight of the whip ever before his eyes. He that is
Searing (ὁ φοβούμενος), he whose moving principle is fear (on
which use of the present participle with the definite article, so as
to become almost a substantive, see Matt. iv. 3. Eph. iv. 28.
Winer, § 45, p. 316), the fearer (as opposed to ὅ ἀγαπῶν, the
lover) hath not been perfected in love. But when he has been
perfected in love, he will no longer act from constraint, and from
fear of punishment, as a bondservant; he will no lovger be an
Ishmael who is cast out of the house; but he will live and move
with the joyful alacrity of an Isaac, who abideth in the house for
ever (John viii. 35).
19. ἡμεῖς ἀγαπῶμεν] we love because He first loved us. The
Vulg., Syriac, and other Versions render ἀγαπῶμεν as an im-
peratlive, " Let us love:” com ov. 7 and 11; and so Lange,
Liicke, De Wette, Besser, Diisterdieck, Huther, and others; see
Huther, p. 186. But the ἡμεῖς prefixed to the verb, and the
general tenor of the argument, seems to favour the other render-
ing, that of the indicative. We should be only like those who
Sear, like slaves, if God had not loved us; but now we are they
who love, as dear children, because He first loved us, as our
reconciled Father in Christ.
Εἰς. adds αὐτὸν, Him, after ἀγαπῶμεν, but it is not in A, B,
and is not received by Lach. and Tisch., and the sense seems
better without it. Here is the ground of our love generally;
first to God, and then to man in God. He Jirst loved us.
The main difference between the old, or Levitical, and the
new, or Evangelical, Law is this—Do it, says the one, Servus
meus es tu; Do it, says the other, Filius meus es tu: here is the
perfect law of Love and liberty (James ii. 12); and the Law of
Fear, which prepared the way for the Gospel of Love, hath now
given way to the Gospel of Love which abides for ever in God's
ouse (1 Cor. xiii. 8—13), the Church of Earth and Heaven; for
Love that is perfected casteth out Fear. See Bp. Andrewes, i.
p. 291.
Cu. V. 1—4. πᾶς ὁ πιστεύων] every one who believeth that
Jesus is the Christ, hath been born of God. A doctrine opposed
to the heresy of the Cerinthians who separated Jesus from Christ.
Because of the growth of that Heresy, the Apostle specially incul-
cates this faith, that Jesus is the Son of God. Bp. Bull, Judic.
Eccl. ii. Sect. 9.
St. John adds, that every one who loveth Him that begat,
loveth Him that has been begotten of Him: and (v. 5) he asks,
Who is he that overcometh the world, but he that believeth that
Jesus is the Son of God?
Thus our Regeneration is derived from the Generation of
the Son of God, and His Incarnation. We cannot be born of
God, unless we believe that the Jesus, Who is really and truly
Man, is mally united to the Christ—the begotten of the
Father—the Son of God.
St. John himself, in his Gospel, has developed his own argu-
ment. He has there affirmed that the Logos, or Word, is God,
and that He gave power to all who receive Him, to decome chil-
dren of God, and that He was made Flesh, and took up His
abode in us, and that of His fulness we all receive (John i.
1—16). He has also declared, that it is necessary for us to be
born again (John iii. 3), and that the instrumental means by
which we are to be regenerate, or born anew, as sons of God, are
Water and the Holy Spirit (John iii. 5); and that the benefits
of our union with Christ, and of the grace of His Unction, and
the fruits of His Incarnation, and communion with God the
Father in Him, are to be maintained by feeding on Him, and
that ‘except we eat the flesh of the Son of Man and drink His
blood, we have no life in us” (John vi. 53). See the Iniroduction
to St. John’s Gospel, pp. 258, 259, and the Notes at the end of
the Third and Sixth chapters of that Gospel.
Thus St. John in his Gospel has prepared us to understand
the doctrine of his Epistle.
8. καὶ af ἐντολαῇ and Hie commandments are not grievous ;
because His Grace makes His yoke to be easy, and His burden to
be light. See Matt. xi. 30. Phil. iv. 13. 1 Cor. xv. 10, and
S. Augustine's saying, “ Da quod jubes, et jube quod vis” (Con-
fess. x. 29); διὰ Ausonius (ad Theodos. 13), “Juvat qui Jubet ;”
and Bp. Sanderson, Sermon iii. p. 316.
4. πᾶν τὸ γεγεννημένον ἐκ τοῦ Θεοῦ] every thing that hath
been begotten of God, and continues to energize by the principle
of the new life imparted in Regeneration. This is the force of
the perfect tense γεγεννημένον, as usual. See above, iii. 9.
— αὕτη ἐστὶν ἡ νίκη] this is the Victory which conquered the
twcorld, your Faith. The Faith which you professed in Christ not
only does conquer (νικᾷ), but did conquer (ἐνίκησε; the world ;
for by it the Elders conquered, as has been shown in the eleventh
chapter to the Hebrews; see especially Heb. xi. 33. Faith is
called the Victory, as Christ is called “the Resurrection and the
Life’ (John xi. 25); because Faith is the only way to Victory,
and the instrument by which it is gained, and whosoever has
Faith, has Victory; whosoever believed in Christ, conquered by
belief in Him.
1 JOHN V. 6.
τοῦ Θεοῦ; 5 Οὗτός ἐστιν
ὃ
οὐκ ἐν τῷ ὕδατι μόνον, ἀλλ᾽ ἐν
119
ἐλθὼν δι’ ὕδατος καὶ αἵματος, ᾿Ιησοῦς Χριστὸς, John 19. 4.
τῷ ὕδατι καὶ ἐν τῷ αἵματι: καὶ τὸ Πνεῦμά ἐστι
6. οὗτος ἐστιν ὁ ἐλθὼν δι' ὕδατος καὶ αἵματος, ᾿Ιησοῦς Χριστός]
This is He Who came by Water and Blood, Jesus Christ. :
He Who came is He Who proved Himself to be “ the
Coming One ;’’ 5 ἐρχόμενος, the Messiah: see Matt. xi. 3;
whence our Lord says, ‘all who came before Me were thieves and
robbers.” See note on John x. 8.
Jesus Christ came, as the Messiah and Son of God, in
various ways.
1. He came, in all the purifications that were made by
Water and Biood under the Old Law, which was dedicated with
Blood and Water, Heb. ix. 22; because all those purifications
were typical of, and preparatory to, His Sacrifice on the Cross,
and derived all their efficacy from it.
It was the Water and the Blood afterwards shed on Calvary
which imparted all the virtue to the Water and Blood poured out
in the sacrificial rites of the Temple at Jerusalem, and of the
Tabernacle in the Wilderness; and also to the Patriarchal Sa-
crifices at Bethel, at Mamre, and on Ararat; and even to the
sacrifice of Abel on the borders of Paradise. Thus this is He
Who came by Water and Blood; the Lamb of God slain from
the foundation of the world. Rev. xiii. 8.
2. Again; Christ came by Water in His Baptism ; and by
Blood in His Circumcision, and especially in His agony and
Bloody Sweat in Gethsemane, ard by the blood shed in His
scourging before His Passion, and in the Crown of Thorns, and
the piercing of His Hands at the Crucifixion.
3. Further; Christ came both by Water and Blood at once,
in a special manner, on Calvary after His Death. St. John saw,
and bare witness of what he then saw. “One of the soldiers
pierced His side, and forthwith there came out Blood and Water:
and he that saw it Aath borne, and beareth, witness (μεμαρτύρηκε,
perfect tense), and his witness is true, and he knoweth that he
speaketh truth, in order that ye also may believe. For these
things were done, in order that the Scripture might be fulfilled,
A bone of Him shall not be broken (Exod. xii. 46, concerning
the Paschat Lamb). And again, another Scripture saith, They
shall see Him whom they pierced ;’”? Zechariah xii. 10, speaking
of Jasovan Himself. See John xix. 34—37.
Thus St. John in his Gospel prepares us to understand the
words of his Epistle; and in his Epistle also he elucidates what
had been recorded in his Gospel. His words therefore may be
thus paraphrased. This is He Who came—that is, proved Him-
self to be what He was pre-announced to be by the Types and
Prophecies of the Old Testament, and what He proclaimed Him-
self to be in the New—the “‘ Coming One,” ‘‘ The Comer” (ὃ
épxdpevos), the Messiah, the true Paschal Lamb, and Very Man,
a true Sacrifice for sin; and yet Very God, the Everlasting
Jehovah, of Whom the Prophet Zechariah spoke, when he pro-
phesied of His being pierced at His death.
He came by Blood and Water. He proved thereby the
reality of His Humanity and of His Death; and thus He has
given a practical refatation—which St. John himself saw with
his own eyes—to the heretical notions of those in the Apostolic
age, such as Simon Magus, and the Docete, who alleged that
Jesus Christ had not a real human body, but was merely a
spectral phantasm, crucified in show; and therefore S. Irenaeus
in the next age after St. John, urges this fact of the piercing of
the side, and the flowing out of the blood and water, recorded by
St. John, as conclusive against their heresy. S. Jreneus, iv. 32. 23,
ed. Stieren; p. 357, Grabe. Cp. Bp. Pearson, Art. iv. p. 406,
and Dr. Waterland, v. p. 190.
In the words, “not by water only,’’ there seems also to
be a reference to another heresy of the Apostolic age, that of
Cerinthus, who said that Christ came in the water of Baptism,
and descended into the man Jesus; and afterwards departed from
Him, when He shed His blood on the Cross. In opposition to
this notion St. John says, ‘‘ This is He Who came by Water and
Blood; not by Water only, bat by Water and Blood.” Cp. Dr.
Burton’s Lectures, pp. 188—190.
4. Further it is to be observed, that in this passage of his
Epistle St. John is speaking of CArist’s Generation, and of our
Regeneration.
Every one who believeth that Jesus is the Christ hath been
born, and is born, of God; i. e., is regenerate; and every one
who loveth Him that begat, loveth Him that is begotten of Him ;
i. e., whoever loveth God the Father, loveth Him Who by Gene-
ration is the only-begotten Son of God; and every thing that is
born of God (i. e., is regenerate) overcometh the World; and
who is he that overcometh the world, but he that believeth that
Jesus—the Very Man Jesus—is also the Son of God?
St. John then proceeds to describe the means by which our
Regeneration, or New Birth, is communicated to us from God,
through His Son Christ Jesus, Very Man, and Very God; and
how the new life so communicated is sustained in us. He does
this by saying, This is He Who came—came to us—by Water
wot Jesus Christ; not by Water only, bat by Water and
lood.
The natural life which was imparted to Eve—the Mother of
all living, the type of the Church, the Spouse of the Second
Adam, Jesus Christ—was derived from the First Adam’s side,
opened when he was asleep in Paradise. In like manner, the
spiritual Life is given to the Spiritual Eve, the Church, and to
all her faithful members, from the side of the Second Adam,
Jesus Christ, sleeping in death on the Cross; and it is communi-
cated through His death by means of the Water and Blood of
the 40 Sacraments, which derive their quickening, cleansing, and
invigorating virtue from the Divinity, Incarnation, and Death of
our Crucified Lord and Saviour, and by which the benefits of that
Death is applied to our regeneration and revivification ; and which
were visibly exhibited in the Water and Blood flowing from His
precious side, pierced on the Cross.
This doctrine is implied by the Church of England in her
Office for the Ministration of Baptism,—* Almighty, everliving
God, whose most dearly Beloved Son Jesus Christ, for the for-
giveness of our sins, did shed out of His most precious side both
Water and Blood ; and gave commandment to His disciples, that
they should go teach all nations, and baptize them . . . sanctify
this Water to the mystical washing away of sin;”’ a formulary
adopted from Ancient Liturgies; see Palmer, Origines Liturgice,
ii. 187.
It is observable, that our Lord Himself has assured us of
this truth by the instrumentality of the same Apostle, Si. Jojn,
who testifieth these things, and who alone of the Apostles saw
our Lord’s side pierced, and the Water and Blood coming forth
from it.
It is in the Gospel of St. John that Christ says, “" Verily,
verily, I say unto thee, Except a man Le born of Water and of
the Spirit, he cannot enter into the kingdom of God"? (John iii.
δ). Again, it is in the Gospel of St. John that Christ declares,
“ Verily, verily, I say unto you, Except ye eat the Flesh of the
Son of Man, and drink His Blood, ye have no life in you.
Whoso eateth my Flesh and drinketh my Blood hath eternal life,
and I will raise him up at the last Day. For My Flesh is meat
indeed, and My Blood is drink indeed ’’ (John vi. 53 — 55).
This therefore ‘is He Who came to us by Water and Blood,
Jesus Christ; not by Water only, but by Water and Blood.’
He came by Water, which is our λουτρὸν, and by Blood,
which is our λύτρον. His Baptism of Blood is our λύτρον, or
ransom from death ; and His Baptism by Water is our λουτρὸν,
or laver of Birth. And the Water of the λουτρὸν derives its
efficacy from the Blood of the λύτρον, shed on the Cross, which
works in and by the Water of Baptism. He has washed us from
our sins in His own blood (Rev.i.5). His blood cleanseth us from
all sin (1 John i. 7). In Baptism we pass through the Red Sea
of His Blood, and are delivered fram our enemies thereby.
‘¢ Hee sunt gemina Ecclesize enta,”’ says Augustine
(in Joann. tract. 120). Here are represented the Two Sacraments
of the Church, in which Christ comes. By them He came to us,
He is ever coming in them.
At the first Institution of the Sacrament of the Eucharist,
the pitcher of water and he that carried it, were not in vain given
for a sign by Christ (see on Mark xiv. 13), it went not before for
nothing. Cp. Bp. Andrewes, iii. p. 359.
Christ is ever coming by the Water and Blood of the Sacra-
ments, to quicken and cleanse all of every age in the Church (see
Titus iii. 5), and animates and unites them all in the bonds of
holiness and love, as fellow-members communicating with Him
their Head, and knit and woven together by veins and arteries, in
One Body, the Body of Christ.
Some ancient Testimonies to the above Exposition may be
seen in note above, on John xix. 34, to which may be added S.
Augustine, Serm. v., referring to this passage, as follows: ‘ Quid
profluxit de latere nisi sacramentum quod acciperent fideles?
Spiritus, sanguis et aqua ; Spiritus quem emisit; et sanguis et
aqua que de latere profluxerunt; de ipso sanguine et aqua
significatur nata Ecclesia; ciim jam dormiret Christus in cruce,
quia Adam in Paradiso somnum accepit, et sic illi de latere Eva
producta est.” Compare Cassiodorus here, and Bp. Andrewes,
Serm. xiii. vol. iii. pp. 345—360.
— καὶ τὸ Πνεῦμά ἐστι τὸ μαρτυροῦν) and the Spirit ie that
which is bearing witness to the doctrine that Jesus is the Christ the
Son of God. The Holy Spirit, promised by Christ, and given by the
120. 1 JOHN V. 7, 8.
tMatt. 2.19. τὸ μαρτυροῦν, ὅτι τὸ Πνεῦμά ἐστιν ἡ ἀλήθεια: 7 ὅτι τρεῖς εἶσιν οἱ μαρτυ-
1Cor.12.4-6. ρροῦντες, ὃ τὸ πνεῦμα, καὶ τὸ ὕδωρ, καὶ τὸ αἷμα: καὶ οἱ τρεῖς εἰς τὸ ἕν εἰσιν.
Father to the Church, in consequence of the Passion, Resurrection,
and Ascension of Christ, bare witness by His own descent on the
Day of Pentecost, and by the supernatural powers of Tongues and
Prophecy which He then bestowed on the Apostles, and on others
who believed and were baptized in Christ’s Name, that all which
Jesus Christ had preached was true: and that He is, what He
declared Himself to be, the Son of God. And the Holy Spirit by
His presence and operation in the Wafer of Baptism, and in the
Blood of the Holy Eucharist, bears witness to the Verity and
Virtue of the Incarnation and Death of Christ, the Son of God,
from which the efficacy of the Sacraments is derived.
7. ὅτι τρεῖς εἰσιν οἱ μαρτυροῦντες) because three are they who
are bearing witness.
After these words Elz. has this addition, ἐν τῷ οὐρανῷ 5
Πατὴρ, ὁ Λόγος, καὶ τὸ ἅγιον Πνεῦμα: καὶ οὗτοι of τρεῖς ἕν εἰσι,
καὶ τρεῖς εἰσιν of μαρτυροῦντες ἐν τῇ γῇ, in heaven the Father,
the Word, and the Holy Spirit, and these three are one (i.e. one
substance, neuter, cp. John x. 30), and there are three who are
bearing witness on earth.
But this addition is not found in A, B, G, K, or in the cur-
sive MSS. of this Epistle— with the exception of three MSS. of
comparatively recent date—nor in the Lectionaries, nor in the far
greater majority of Versions, nor in the Greek Fathers of the first
Four Centuries, nor in the Latin Fathers of those centuries, with
the exception of a single passage in S. Cyprian de Unit. Eccl.
c. 5, the tenor of which is doubtful.
The earliest Author by whom these words are clearly cited is
Vigilius Thapsensis at the close of the Fifth Century. See the
statement of the evidence on this subject in the editions of Wet-
stein, Griesbach, Scholz, and Tischendorf.
The words in question are not received by Griesbach, Scholz,
Lachmann, Tischendorf. Nor need any one be disturbed by their
non-appearance in the text. It is certain, as has been observed
by Dr. Bentley (Correspondence, vol. ii. p. 530), that the Ante-
Nicene and Nicene Fathers confuted Arianism without the aid of
this passage, to which they never refer, because it was not in their
copies of this Epistle; and the doctrine of the Trinity has been
clearly established by other Scriptures, and by the consentient
voice and concurrent practice of the Church, especially in the
administration of the Secrament of Baptism, with which every
child of God has been admitted into the Church of Christ by His
express command, in the Name of the Ever-Blessed Trinity (see
above, on Matt. iii. 16. Cp. 2 Cor. xiii. 14. Eph. ii. 18), and
also in her Liturgical formularies in the Administration of the
Holy Communion, and in her solemn Doxologies and Bene-
dictions.
The-pissage therefore according to the best authorities stands
thus, Because three (τρεῖς, masculine, not τρία, neuter) are those
who are bearing witness, the Spirit, and the Water, and the
Blood, and these three (τρεῖς, masculine, not τρία, neuter) are
(joined) info the one (τὸ ἕν, the one substance, neufer ; not mas-
culine ἕνα).
The gender of the words here used is very remarkable.
St. John speaks of three Persons (τρεῖς) and one substance
(ἔν), and affirms that these three Persons bear witness, and these
three Persons (τρεῖς) are united info the one substance. He
uses the masculine τρεῖς, before the three neuter substantives ;
and after them also.
This declaration may be best explained by our Lord’s words
as recorded by St. John himself, in the Gospel, “‘ I and My Father
are one :’’ where one is expressed, as here, by the neuter ἕν ; and
our Lord there affirms that He and His Father, being ttoo Persons
(masculine) are one substance (neuter). See the note there, and
compare our Lord’s words, John xvii. 11. 22, in which the unity
of the Persons is described by the neuter gender.
So St. John declares here that there are three Persons (τρεῖς,
masculine) who are bearing witness (μαρτυροῦντες, masculine),
and that these three (Persons) who are bearing witness are joined
into one (ἂν one substance, neuter).
There is therefore good ground for the ancient opinion that
St. Jobn in this passage is declaring the Unity of the Three
Persons of the Trinity in one substance. This appears to be the
meaning of Tertullian (c. Prax. 25), where he says, that “‘ the union
of the Father in the Son, and of the Son in the Father, makes
three Persons joined in one: which three Persons are unum (one
substance) non unus (not one Person), as Christ says, ‘I and My
1 Dr. Bentley's opinion concerning the genuineness of this passage,
is matter of interest on account of the special attention which that
celebrated critic gave to it. It is thus expressed in a letter dated
Jan. 1, 1716-17 :—
Father are One ;’ declaring Oneness of substance, and not single-
ness of number.’”’ And his scholar, 5. Cyprian (de unit. Eccl. c.
δ), writes thus, ‘‘ The Lord says, I and the Father are one (unum),
and again it is wriften"’ (i.e. in the passage now before us of St.
John’s Epistle), concerning the Father and the Son, and the
Holy Ghost, ‘three are one” (tres unum sunt).
And so the ancient Scholium in Matihei says that “ John
uses the number ‘Aree in the masouline gender, because those
three are symbols of the Trinity,” and by using the word ἕν, ‘‘he
designates the unity of the Godhead;’’ and so S. Augustine (c.
Maximin. 22) says, “ If we desire to examine what is signified by
these words, the Trinity itself may reasonably occur to us; which
is One God, Father, Son, and Holy Ghost, concerning which it
may be most truly said, ‘Three are the Witnesses,’ and ‘Three
are one substance (unum). ”’
St. John himself appears to authorize this exposition, by
adding, “1 we receive the witness of men (especially of three
men, see Matt. xviii. 16. 2Cor. xiii. 1. Heb. x. 28), the witness
of God is greater,”’ thus intimating that the testimony of the three
witnessee here mentioned is the witness of God in three Persons.
Our Lord Himself in St. John’s Gospel has prepared the
way for this exposition. He thus speaks to the Jews, “In your
Law it is written that the witness of two men is true. I am He
that beareth witness (ὃ μαρτυρῶν) concerning Myself; and tbe
Father who sent me beareth witness (John viii. 18).
This was spoken by Christ defore His Ascension; but He
promised that after He Himself had gone away He would send a
third witness.‘ When the Comforter is come whom I will send
unto you from the Father, namely, the Spirit of Truth who pro-
ee from the Father, He shall dear witness of Me’? (John
xv. 26).
By that Coming of the Holy Ghost, the testimony of the
three Witnesses was completed.
Therefore St. John, writing in this Epistle after the Ascen-
sion of Christ, and the Giving of the Holy Spirit, might well say
that Three are those who are bearing witness, and these three are
united into One . . . and this is ‘‘ the witness of God.”
These three are designated here as ‘‘the Spirit, the Water,
and the Blood.”
Firstly, the Spirit; who begins the Work of Regeneration
by applying all quickening grace to Man.
Secondly, the Water; the symbol and instrament of the
New Birth derived from God the Father, Who is the Original
Wellspring and Fountain of all Life and Grace to man. The
natural heavens and earth were formed out of the Water. There
was their Origin (see on 2 Pet. iii. 5). So it is with the spiritual
Life; it is formed from out of Water. Water therefore is a
proper symbol of the Paternity of God.
And thirdly, the Blood, symbolizing the Incarnation and
Passion of God the Son, through Whom all grace descends from
the Father, by the Holy Spirit. See on 2 Cor. xiii. 13.
These Three Persons are joined consubstantially into one
Godhead ; and their Witness is the witness of God. Cp. Fp.
Andrewes, iii. p. 354, who observes that ‘‘ Water notes Creation ;
Blood notes Redemption by Christ; the Spirit notes Unction, to
complete all.”
There is an image of the Trinity in the Christian Sacraments.
There is, baptismus fluminis, the Baptism of Water, the work
of Creation by the Father; there is baptismus sanguinis, the
Baptism of Blood, the work of Redemption by the Son; but
these are not enough, unless there be also the baptismus faminis,
the Baptism of the Spirit. Thus the work of the Ever-Blessed
Trinity is done in the soul. Cp. Bp. Andrevwes, iii. 248.
The above considerations may explain the addition which has
found its way into the text of some few Manuscripts here, “in
heaven, the Father, the Word, and the Holy Ghost, and these
three are one, and three are they who are bearing witness on
earth.” These words were probably originally only an expository
gloss. They are a correct exposition of St. John’s meaning, and
there is no reason to suspect that they were interpolated design-
edly. They were probably written originally by some expositor
on the margin of his manuscript; perhaps they were derived by
him from S. Cyprian, and were adopted by some subsequent tran-
scriber, who supposed them to μοι to the Text; as was
sometimes the case with marginal glosses; cp. Valcknaer, de
Glossis in Ν. T.?
“Inm poet work ” (his edition of the Greek Testament)
“the fate of that verse will be a mere question of fact " (i.e. it will de-
pend on the testimony of the MSS.). “‘ You endeavour to prove (and
that’s all you aspire to) that it may have been writ by the Apostle, being
1 JOHN V. 9—17.
121
> ‘ ’ a
Se Ei τὴν μαρτυρίαν τῶν ἀνθρώπων λαμβάνομεν, ἡ μαρτυρία τοῦ Θεοῦ g John 5. 51.
, ’, 9 9 a a a Til aa
μείζων ἐστίν: ὅτι αὕτη ἐστὶν ἡ μαρτυρία τοῦ Θεοῦ, ἣν μεμαρτύρηκε περὶ τοῦ
γί aA > aA 10 he ’ 3 a εν cel Let ν AY δ. >
ἰοῦ αὐτοῦ. Ὁ πιστεύων εἰς τὸν Ὑἱὸν τοῦ Θεοῦ ἔχει τὴν μαρτυρίαν ἐν "γον 3.16, 85.
ἑαυτῷ: ὁ μὴ πιστεύων τῷ Θεῷ, ψεύστην πεποίηκεν αὐτὸν, ὅτι οὐ πεπίστευκεν G4. 4-6.
> aA A i
εἰς τὴν μαρτυρίαν, ἣν μεμαρτύρηκεν ὃ Θεὸς περὶ τοῦ Υἱοῦ αὐτοῦ. |!‘ Καὶ αὕτη 1 sJonn1.4.
> Ν ε 4 9 ‘ 27 ἔδ, ea e bY ν 9 e X39 aA
ἐστὶν ἡ μαρτυρία, ὅτι ζωὴν αἰώνιον ἔδωκεν ἡμῖν ὁ Θεὸς, καὶ αὕτη ἡ ζωὴ ἐν τῷ
Υἱῷ αὐτοῦ ἐστιν.
Θεοῦ τὴν ζωὴν οὐκ ἔχει.
131 Ταῦτα ἔγραψα ὑμῖν, ἵνα εἰδῆτε ὅτι ζωὴν ἔχετε αἰώνιον οἱ πιστεύοντες εἰς
12 Κ Ὃ ἔχων τὸν Υἱὸν ἔχει τὴν Conv ὁ μὴ ἔχων τὸν Υἱὸν τοῦ
k John 8. 86.
& 5. 24.
1 John 20. 31.
m Jer. 29. 12.
Matt. 7. 8.
& 2), 22.
Mark 11. 24.
, » a
τὸ ὄνομα τοῦ Υἱοῦ τοῦ Θεοῦ. 15 " Kai αὕτη ἐστὶν ἡ παῤῥησία ἣν ἔχομεν πρὸς Luke 11:9.
John 14. 18.
& 15. 7. & 16. 24.
to 9 [4 A
αὐτὸν, ὅτι ἐάν τι αἰτώμεθα κατὰ τὸ θέλημα αὐτοῦ, ἀκούει ἡμῶν: 15 καὶ ἐὰν 8.15.1.
ch. 3. 22.
9
οἴδαμεν ὅτι ἀκούει ἡμῶν ὃ ἂν αἰτώμεθα, οἴδαμεν ὅτι ἔχομεν τὰ αἰτήματα ἃ “5.255. a0,
> », > > a
ἡτήκαμεν παρ αὐτου.
16 Ἐάν τις ἴδῃ τὸν ἀδελφὸν αὐτοῦ ἁμαρτάνοντα ἁμαρτίαν μὴ πρὸς θάνατον;
1 Sam. 2, 25.
Jer. 15. 1, 2.
Matt. 12. 31.
Mark 3 29.
Luke 12. 10.
> a Ν aA A
αἰτήσει, καὶ δώσει αὐτῷ ζωὴν, τοῖς ἁμαρτάνουσι μὴ πρὸς Odvarov ἔστιν Heb-6. 4.
ε ΄ \ , 3 . 3. 7 ΄, σ 9 ,
αμαρτια προς Oavar ov’ οὗ πέρι εκεινὴς λέγω wa ἐρωΤΉσῃ)"
10. ψεύστην πεποίηκεν αὑτόν) hathmade Him a liar, accounts
Him as such. See i. 10.
11. καὶ αὕτη ἐστὶν ἡ μαρτυρία] and this ie the witness ; this is
what God Himself testifies, viz. that God gave to us (as 8 free
gift) eternal life; and this eternal life is in Hiz Son, and is
bestowed on us through Him. See Johni. 4; iii. 15. 36; v. 26;
vi. 33. 35. 40; x. 28; xi. 25; xiv. 6; xvii. 3.
18. ὑμῖν] Elz. adds here τοῖς πιστεύουσιν εἰς τὸ ὕνομα τοῦ
Ὑἱοῦ τοῦ Θεοῦ---Ὀαΐ this addition is not in A, B, and in the
majority of Versions, and is rejected by Griesd., Scholz, Lach.,
— ἵνα εἰδῆτε) in order that ye may know. Observe the word
οἴδαμεν, we know, repeated five times in the following verses, con-
trasting strongly the nature of true Christian γνῶσις, or know-
ledge, with that of the ψευδώνυμος γνῶσις of the Guostics. See
the like use of οἴδαμεν, we know, at the close of St. John’s
Gospel, xxi. 24.
— of morevovres] So A.—B has τοῖς πιστεύουσιν---ἃΔηὰ 580
Griesb., Scholz, Lach., Tisch.—Elz. has καὶ ἵνα πιστεύητε.
14. παῤῥησία] confidence, especially in prayer. Seeiii. 21, 22.
— ἐάν τι αἰτώμεθα] if we pray for any thing, observe,
according to His Will, He heareth us, and if we know that He
heareth us, we know that we have the things which we have
prayed for ; for, either we receive the very things themselves, or,
something better than the things which we ourselves desire; and
since our prayers are always framed according to His will, we do
receive the things for which we pray. See the case of St. Paul’s
prayer, notes above on 2 Cor. xii. 9.
16. ἔστιν ἁμαρτία πρὸς θάνατον} there is a sin unto death. I
am not speaking concerning that, in order that he, the Christian
brother, should ask (ἐρωτήσῃ).
The distinction between sins unfo death, and sins not unto
death, is grounded on Hebrew Law and Language (Lev. xvii. 6.
Schoetigen, Hore, here), but it takes a spiritual form under the
consonant to his other doctrine. This I concede to you; and if the
fourth century knew that text, let it come in, in God's name; but if
that age did not know it, then Arianism in its height was beat down
without the help of that verse; and let the fact prove as it will, the
doctrine is unshaken.” Ric. Bentley.
Bentley delivered his famous Prelectio on this verse, May 1,
1717, four months after the date of this letter. See Whiston's
Memoirs, p. 314. Bentley's Works, iii. 485. Bp. Monk's Bentley,
ii. pp. 16—19. What the tenor of that Prelection was—which is lost
—inay be gathered from the remarks on the subject in Casley’s Pre-
face to his Catalogue of the Horst Library, p. xxi, ed. Lond. 1734,
where, from conversations with Dr. Bentley, he vindicates Bentley's
assertions on this and other questions of Biblical Criticism. The
person who speaks as follows is surely not Casley, but Bentley, p. xxi,
—‘ But how to account for this verse being first inserted is the diff-
culty; and some have not stuck to call it a forgery. But I ho;
better things, and that it may be made to have appeared by a mistake
of a Latin Scribe, in the eighth or ninth century, on the following
occasion ; S. Cyprian, a famous Latin father, has the words of that
verse in his works; and it is no wonder if they were transcribed
thence into the margin, or between the lines of the eighth verse, of a
book of some one who had a great veneration for that Father, asa
gloss, which is very common in MSS.; as it is not improbable that
Vou. I1.—Paar IV. i
17 οπᾶσα ἀδικία 2 δεν
Gospel ; and death is not used in the sense of capita? punishment,
but as opposed to the (wh, or life, of the soul.
Observe the change of the word from αἰτεῖν, petere, to
épwrgy, rogare; the one signifying to pray, as an inferior suitor
to a superior, the other expressing rather a general act of an
inguirer. See John xi. 22, and on xvi. 23, and Bengel here,
and Dean Trench, Synonym. N.T. xl; sometimes, however,
implying a request. See 2 John 5.
By using the word ἐρωτήσῃ here, and by placing the word
emphatically at the end of the sentence, St. John appears to
intimate, that not even any interrogatory questions are to be
addressed to God, concerning the person who is sinning a sin
unio death, and that this would be to tempt God.
Clemens Alexandrinus (Strom. ii. p. 389) cites this passage
in treating of the difference between sins of infirmity, and sins
of presumplion. The sin unto death is wilful resistance of the
Holy Ghost, presumptuous sin (such as that described in Matt.
xii. 31. Heb. vi. 4—8; x. 28-30), deliberately and obstinately
persisted in, after warnings and censures of the Church. He
who continues obstinately in such sin, is not a fit subject for any
inquiries of God; God has spoken clearly concerning him; he is
to be separated from the holy offices of the Church, in order that
by excommunication—which is a rehearsal of future and eternal
judgment—he may learn not to blaspheme, and be alarmed and
terrified, and so his soul may be saved in the day of the Lord.
See above on Matt. xviii. 17. 1 Cor. v. 5. 1 Tim. i. 20, and
By. Wilson here.
God Himself has declared His will that prayers should not
be made for certain desperate sinners (see Jer. vii. 16; xi. 14;
xiv. 11); and if a man is deprived of the prayers of the Church,
this very denial may have a salutary influence with him in such a
case, where no milder medicines will avail.
Besides, the bodily afflictions and other temporal chastise-
ments which may overtake him in consequence of such suspension
Cassiodorus in his Compleriones in Epistolas, and others who have
the words, took them from Cypriun. Next, acopyist, being employed
to write out thie particular book, and finding the words eo inserted,
imagined that the former copyist, by mistake, had omitted them, and
therefore put them in the text. Such insertions of explanatory words or
sentences from the margin into the text are common in MSS.
Jerome, in one of his letters, says, that an explanatory note, which he
had made himeelf in the margin of his Psalter, had been incorporated
by some transcriber into the text. And thus this insertion might
rest till a long time after, and then the sham Preface to the
Catholic Epistles must be made, complaining of the unfaithful Trans-
lators for leaving it out! Whereas, it is matter of fact, that no Greek
Copies of this Epistle had that verse, save one at Berlin, which is
discovered to have been transcribed from the printed Biblia Complu-
tensia, and another modern one at Dublin, probably translated or
printed from the Latin Vulgate, neither the Author of the Preface,
nor any friend for him, bona searched for it in any Greek copy.”
See also p. xxiv, ‘‘ To return to 1 John v. 7, when the foresaid Preface
was made, then was the Text aleo inserted in other copies that had it
not, several of which are now to be found in Libraries."
Some few unimportant omissions and alterations have been made
in the above extracts.
R
18 P Οἴδαμεν ὅτι πᾶς ὁ
19 οἴδαμεν ὅτι ἐκ τοῦ Θεοῦ ἐσμεν,
122 1 JOHN V. 18—21.
e ig 9 ΝΥ . 7 e 4 9 DY ,
5. 8. 9. ὖὑ πρὸς θάνατον.
25%, ἁμαρτία ἐστὶ, καὶ ἔστιν ἁμαρτία ob πρὸς θάνα ᾿ Οἴδαμεν ὅτι ὁ
γεγεννημένος ἐκ τοῦ Θεοῦ οὐχ ἁμαρτάνει: ἀλλ᾽ ὁ γεννηθεὶς ἐκ τοῦ Θεοῦ τηρεῖ
ἑαντὸν, καὶ ὁ πονηρὸς οὐχ ἅπτεται αὐτοῦ.
τακε34.6. καὶ ὁ κόσμος ὅλος ἐν τῷ πονηρῷ κεῖται. 39 " Οἴδαμεν δὲ ὅτι ὁ Υἱὸς τοῦ Θεοῦ
ohn 17. 3. ψ ᾿ ea 4 9 2 ‘ 3 θ , ΄,
ἥκει, καὶ δέδωκεν ἡμῖν διάνοιαν, ἵνα γινώσκωμεν τὸν ἀληθινόν' καί ἐσμεν ἐν
τῷ ἀληθινῷ, ἐν τῷ Υἱῷ αὐτοῦ ᾿Ιησοῦ Χριστῷ: οὗτός ἐστιν 5 ἀληθινὸς Θεὸς καὶ
ἡ ζωὴ αἰώνιος.
ΤΊ Cor. 10. 14. 21 Texvia, φυλάξατε ἑαυτοὺς ἀπὸ τῶν εἰδώλων.
and privation, when by the withdrawal of God’s good Spirit for
a time Satan may chastise and torment him (see | Cor. v. 5),
may have a wholesome effect in making him feel “ how bitter
a thing it is to forsake God” (Jer. ii. 19), and may bring him
under the operation of fear and anguish, and soften bis heart, and
lead him to repentance, and by repentance to pardon and grace,
and in the end to everlasting salvation.
Therefore St. John does not prescribe prayer in such a case ;
but he implies that other means are to be used.
18. οὐχ ἁμαρτάνει) he sinneth not, is not a sinner; see on
iii. 9. He that was born of God, keepeth himself, takes heed to
his ways (1 Tim. v. 22. James i. 27). That ia his true character
and proper condition; and the Evil One layeth not hold of him,
—obx ἅπτεται αὐτοῦ. On the sense of ἅπτομαι, to grasp and
cling to, see above on John xx. 17.
19. ἐν τῷ πονηρῷ κεῖται] lieth in the dominion of the Wicked
One, v. 18; ii. 13; it lieth as a captive beneath his feet. On the
use of ἐν, see Winer, § 48.
There is a contrast here between τοῦ Θεοῦ and τῷ πονηρῷ.
The saints are born of God and δίαπαὶ firm and erect ἐν Θεῷ, ἐν
Χριστῷ (cp. on Rom. xvi. 9), and we are in Him, have our life
in Him, Who is the true ) One, ἐν τῷ ἀληθινῷ, see v. 20; but the
world lieth ἐν τῷ πονηρῷ.
20. τὸν ἀληθινόν] Him that is true: the true God as opposed
to the so-called, and false gods, the idols of the heathen, men-
tioned below, v. 21.
On ἀληθινὸς, as used in this sense, see above on John xvii.
8. Cp. 1 Thess. i. 9.
— καί ἐσμεν ἐν τῷ ἀληθινῷ] and we are in Him that is true,
in His Son Jesus Christ. By being in His Son Jesus Christ we
are in Him Who is the true God.
— οὗτός ἐστιν ὁ ἀληθινὸς Θεός} He—namely, Jesus Christ—
ig the true God and Life eternal. Thus St. John closes his
Epistie, as he had begun his Gospel, with asserting that Jesus
Christ, the Son of God, is Himself the true God, and Life Eternal.
See John i. 1—4, which is the best exposition of this passage,
and there St. John says expressly that the ““ Word was God, and
that in Him was Life.” Cp. above, v. 11, and Dr. Waterland,
τ. p. 193, who says, ‘ The title of the true God is here given to
Christ ;” and observes, “every word here is aptly chosen to
obviate the heresy of Cerinthus, and of other the like false
teachers of those times.”
The Son of God, not of Joseph and Mary, nor the Son of
the Only-begotten as some said, but the Son of God His Father,
is come in the flesh; not merely to reside in it for a season, as
the Cerinthians held, and then to fly off from it, but to abide in
us, to be clothed for ever with the humanity He has taken: and
we are in Him that is true, the true God, by Jesus Christ Who is
the true God, not an inferior power or Angel, such as Cerinthus
supposed the Demiurge, or Creator of the world to be, nor a
created ‘Eon, the offspring of the Monogenes or Only-begotten,
or of Silence, as Cerinthus imagined the Logos or Word to be;
but the é¢rue God, one with the Father. See also Bp. Pearson,
Art. ii. p. 247, who says, “ Christ is not only here termed God,
but the true God ;᾽" and cp. p. 259, and el here.
21. τεκνία--- εἰδώλων) My little children (see ii. 12), guard
yourselves from idols. Ye are in Him Who is the true God, an
cannot therefore have any communion with false gods. ‘“ What
concord hath Christ with Belial? and what agreement hath the
temple of God with idole? Ye are the temple of the living
God.’’ (2 Cor. vi. 16.) Those so-called gods are dead. Do not
therefore be led astray by the false teachers, the Nicolaitans, who
would inveigle you to eat things offered to idols (Rev. ii. 2. 15),
and lead you into idolatry ; or by the followers of Simon Magus,
who even worship idols (see Jreneus, i. 20, Grabe, and Euseb. ii.
13); or by others, such as the Corinthians (Phitastr. heer. 36),
who wou'!d persuade you that you need not bear witness to God
and Christ, but may safely offer incense to the idols of the heathen,
rather than suffer martyrdom. Therefore, little children, keep
yourselves from idols.
Here is a farewell admonition from St. John to the Church
of every age. He warns her against that danger, of which later
generations have had mournful experience, and which he fore-
saw and foretold in his Apocalypse. See Rev. ix. 20.
This admonition of St. John, seep yourselves from idols, is
the more remarkable, on account of its juxtaposition with his
teaching here that Jesus Christ is God. If Jesus Christ is not
God, then the Christianity, which St. John himself teaches, is
idolatry. But Jesus Christ is the true God, and therefore that
form of religion which hath not the Son, as the Son is revealed
by St. John, Aath not the Father. (1 John ii. 23.) ‘He that
believeth on the Son hath everlasting life, and he that believeth
not the Son, shall not see life, but the wrath of God abideth on
him.” John iii. 36.
INTRODUCTION
TO
THE SECOND EPISTLE OF ST. JOHN.
Tue method adopted by St. Peter and St. Paul in their teaching on the Nature and Person of Christ,
is employed also by St. John. First, they established the Truth; next, they refuted Error. The
work of construction was effected by St. Peter in his First Epistle; in his Second Epistle he de-
nounced the heresies of false Teachers. St. Paul performed the first of these Apostolic acts in his
Epistle to the Ephesians ; the latter’ was done by him in his Epistle to the Colossian Church.
St. John had executed the former of these tasks—that of establishing the Truth—in his Gospel.
He afterwards proceeded to complete his plan by accomplishing the latter—that of censuring and
correcting Heresy—in his Epistles *.
This Second Epistle of St. John, brief as it is, is ministered to this end ; and it conduces to it
even by its brevity.
Let us consider how this appears to be the case.
This Second Epistle opens with the words ὁ πρεσβύτερος ’Exdexrg Kupia καὶ τοῖς τέκνοις
αὐτῆς, “ The elder to an elect Lady and her children ;” and it ends with the words, “ The children of
thy sister who is elect greet thee.” In the former case the word elect has not the definite article; in
the latter it has. :
The question here arises, ~Who is this ἐκλεκτὴ κυρία, to whom St. John writes?
Many Expositors are of opinion, that St. John is writing here to a private person; and it has
been supposed by some *, that her name was Kupia, Kyria, and by others ‘, that her name was Electa.
But it appears more probable that under this title St. John is addressing a Christian Cuurcu.
This interpretation is suggested by the words used by St. John’s brother Apostle St. Peter, at
the close of his Epistle, ““ The co-Elect* with you, that is at Babylon, saluteth you’.” There the
word “ co-elect” signifies “a Church’,” and it is probable that the word ἐκλεκτὴ (elect) here used
by St. John, has a like meaning.
Besides, at the end of the present Epistle, we read a salutation which seems to be formed on that
of St. Peter. St. Peter’s words at the end of Ais Epistle are "Aowdfetar ὑμᾶς ἡ ἐν Βαβυλῶνι
συνεκλεκτή. Let us compare St. John’s final salutation, sent in this Epistle to the Elect oné, whom
he addresses from the Children of her Elect sister: ᾿σπάξεταί ce τὰ τέκνα τῆς ἀδελφῆς σοῦ τῆς
ἐκλεκτῆς, “The children of thy sister, who is Elest, greet thee.”
St. Peter had written from Babylon to the elect in Asia", and saluted them in the name of a
co-elect one at Babylon; and that co-elect one at Babylon was a Church.
St. John, whose residence was in Asia, writes to an Elect one, and sends to her the greetings of
an elect sister. Hence it appears probable that the elect one and her elect sister are not private
individuals, but. Churches.
The word ᾿Εκλεκτὴ, elect, is used by the Septuagint in the Canticles as the characteristic of
Christ’s spouse, the Church*®. And in an ancient painting at St. Maria in Trastevere, at Rome,
Christ is represented as enthroned with the Church as the Queen on His right hand", and in
' See above, Introduction to the Second Epistle of St. Peter, 4 1 Pet. v. 18.
pp- 79, 71. 7 See the note there.
3 See above, p. 97, note, and on 1 John i. 1. * 81 Pet.i.
3 Bengel, Heumann, Liicke, De Wette, and others. 9 See Cant. vi. 8, 9, τίς αὕτη ἐκλεκτὴ, ds ὁ ἥλιος;
4 Grotius, Weistein. io Ps, xlv. 10.
5 συνεκλεκτή.
R2
INTRODUCTION TO
His right hand a book with. the words inscribed “Veni, Electa Mea, et ponam te in thronum
Meum.”
The word Kupia, Lady, here used with ἐκλεκτὴ, elect, is descriptive of a Church. Jesus Christ,
the Lord, is Κύριος ; His Spouse, a Church, is Kupia'. This is declared by the very name Church
Κυριακή).
, ἐπ the Old Testament the Churches of Israel and Judah are designated as ststers *.
Besides, it is not likely that St. John should have written to a private woman and to her chil-
dren, and have sent a salutation from the children of a woman, and not have made any mention of
the Husband of either of these two women. They may have been both Widows: but there is no
evidence of this.
Still further, St. John does not say, “ Thy elect sister and her children greet thee.” He would
probably have written so, if he had been writing from the household of one woman to another
woman. But he says, “The children of thine elect sister greet thee.”
This circumstance also confirms the opinion, that the sister is a Church. Her children are the
members of the Church. They are the Church. And if the Elect sister whose children’s saluta-
tions are sent, is a Church, the Elect Lady whose sister she is, is probably a Church also.
Besides, St. John describes the children of her to whom he writes as “ Joved by ail persons, who
have known the truth*.” This could hardly be applicable to the children of a private woman—
particularly a widow: but it might be true of the spiritual children of a Church ‘.
To personify a Church, is also in harmony with the manner and mind of St. John. In his
Apocalypse, the Christian Church is represented as a Woman’, and the Church triumphant is
described as “ the Bride, the Lamb’s Wife*.”
Accordingly, we find that in early times this Epistle was supposed by some Interpreters’ to be
addressed to a Church, or to the Church.
This exposition has also been adopted in recent times by many learned writers *.
124
If this Epistle was addressed to a Church, it may be next inquired ;—
To what Church ὃ
For a reply to this question, let us consider the brotherly relation of St. Peter to St. John’;
and that it is a distinguishing characteristic of the Catholic Epistles, that they are interwoven °
with one another, in thought and language; and that there was an intimate connexion and sym-
pathy between the Jewish Christians of Asia, where St. John resided, and those of Babylonia, from
which St. Peter wrote"; and that the Parthians, Medes, and Elamites, and dwellers in Mesopotamia,
that is, the inhabitants of Babylonia and its neighbourhood, are mentioned the first among those who
were evangelized by the Apostles on the day of Pentecost '*, and that almost immediately after them
are mentioned the dwellers in Asia; and that the Parthians then occupied the second place among
the nations of the world, and that they inhabited the region of Babylon and the adjacent countries.
Let us also bear in mind, that St. Peter’s First Epistle was written to the elect of St. John’s
own province, Asia, and that he sends in it the greetings of a co-elect Church™.
When these circumstances are duly weighed, it will not appear improbable, that St. John’s
Epistle, which was written to an elect Lady, and that Lady a Church; and which conveys the salu-
tations of the children of an elect Sister, and that sister a Church ; was of the nature of an Apostolic
reply from a sister Church of Asia,—such as that of Ephesus the capital of Asia and the residence of
St. John,—to that other Church, from which his brother Apostle, St. Peter, had written to the
Churches of Asia,—namely, the Church at Babylon.
Such a sisterly communication, from one Church to another, would come with peculiar grace
from a Church of St. John to a Church of St. Peter. St. John and St. Peter had been united by the
tenderest and most endearing ties of love, as brother Apostles in Christ. They had been together
1 Some Versions have Κυρία (6. g. the Syriac and thiopic),
others have Lady (e. g. the Vulgate and Arabic).
3 Jer. iii. 7,8. Ezek. xxiii. 4.
Fol.
ee Rom. i. 8.
5 Rev. xii. 1 6. 13—17.
6 xxi. 9.
7 §. Jerome, Epist. xi. ad Ageruchiam, speaking of the Church,
after he has quoted the Canticles, vi. 9, “‘ Una est columba mea
electa genetrici suee,” adds, ‘ad quam scribit Joannes Epistolam
4 Senior electee Dominee;’”’ and so the ancient Scholion in Matthai,
p. 152, ‘The Elect Lady is a Church.” And this interpretation
is mentioned also by (Cicumentus (ad finem Epist.), and in
Cramer’s Catena, p. 146, and Cassiodorus in the sixth century
(Complexiones, p. 136) says here, “ Joannes electe Domine
scribit Ecelesia filiisque ejus.” And at the end of this Epistle
the elect sister (in v. 13) is described by some MSS. as the
Church at Ephesus. See Tischendorf, p. 233.
6. Hammond, Whitby, Michaelis, Augusti, Hofmann, H. W.
Thiersch, and Huther.
9 See on Acts iii. 1.
10 See above, Introduction to the Catholic or General Epistles.
11 See on Acts ii. 9—11, and 1 Pet. v. 13.
12 Acts ii. 9.
13 1 Pet. v. 13.
THE SECOND EPISTLE OF ST. JOHN. 125
with Christ in His Transfiguration and Agony; they were together at His sepulchre; they were
together at the Sea of Galilee after His Resurrection; they were together at the day of Pentecost,
and in the Temple after His Resurrection’; they were together in Prison at Jerusalem; they
went together from Jerusalem to Samaria to lay hands on those who had been baptized’.
‘Some confirmation is afforded to this opinion by the following facts.
This second Epistle, as well as the first* Epistle of St. John, is described by some ancient
authorities * as addressed to the Parthians.
It seems probable, therefore, that this Epistle was addressed to the Church at Babylon.
There would be a peculiar interest and beauty in such an address as this from St. John toa
Church at Babylon.
The City of Babylon had said, in the day of her heathen pride, “I shall be a Lady for ever'’,”
and she had been called the Lady of Kingdoms’. Babylon had fallen from her high estate; but
St. Peter had preached on the Day of Pentecost to the Parthians, the inhabitants of Babylonia, and
they had been baptized into Christ’. Thus there was an elect Church at Babylon; a Sion even
at Babylon’. And there would be a happy coincidence in the circumstance, that the great Assyrian
Babylon, that persecuting city which had boasted that she should be “a Lady for ever,” and was
rejected, and then fell, should have risen again in Christ, and have been espoused to Him as a
Church, and become an Elect Lady in Him, and be addressed as such is the Apostolic brother of
St. Peter, the beloved disciple, St. John.
If the above opinion is well grounded, we may recognize here a special use of this Epistle. It
is indeed a very short one, but it serves an important purpose
St. Peter, in his two Epistles addressed to the Christians of Asia, had inculcated those Articles
of the Christian Faith which St. John laboured to defend; and St. Peter had delivered a prophetic
warning against those Heresiarchs, who in the age and country of St. John, were endeavouring to
destroy the foundations of the Faith in the Incarnation of the Son of God, and in the Godhead of
Jesus Christ: and who, as St. Peter had predicted, were denying the Lord that bought them’, and
were walking after the flesh in the lust of uncleanness **.
In the present Epistle St. John delivers a clear statement of the truth on those great articles of
Christian Faith and Morals; and pronounces a stern condemnation of those heretical and antinomian
Teachers who assaulted them, and whom he calls Antichrist".
This profession and protest would be more easily ¢ranscribed, and be more readily circulated, on
account of the brevity of this Epistle, in which they are contained. It may seem surprising at
first, that so short an Epistle should be received into the Canon of the New Testament. But, under
the circumstances of the case, one of its strongest recommendations was, that it was short. It wasa
symbol of Faith, and safeguard against Error,—from the hands of St. John.
The Christians of Asia, and of the East, would be confirmed in their Faith and Practice by
receiving the Apostolic witness of St. John to the same truths as those which they had heard from
St. Peter. And the Church of every age may derive comfort from seeing the two Apostles,
St. Peter and St. John, associated for ever in their writings, as they had been associated in their
lives, in preaching the Truth, as it is in Jesus Christ, and faithfully feeding His flock, and
guarding it valiantly against the wolves, who endeavour to destroy it 7
The facts and considerations now submitted to the reader have some bearing on the question
which was briefly mentioned at the close of the Introduction to the First Epistle of St. John.
That Epistle also, as we have seen“, is described by some Ancient Writers and Manuscripts as
having been addressed “to the Parthians.”
1 See on Acts iii. 1.
3 See Acts viii. 14.
3 See Athanasius in Bede, Prolog. ad Ep. Catholic. p. 157.
Augustine, whose Commentary on the First Epistle is entitled
Ρ. 289). Indeed, 8. Clement himself seems to have preserved
something of a tradition to this effect. For while he says that
this Second Epistle is written to a Babylonian, he says that the
word Electa signified the Election of a Church.
Tractatus in Epistolam Joannis ad Parthos, see vol. iii. p. 2480,
and Cassiodorue, Complexiones, p. 126. Scholz, p.155. Tisch.
213.
Py Cp. A, p. 233. In the Latin Translation of 8. Clement’s
Adum parle (p. 1011) we read “Secunda Joannis Epistola,
quee ad Virgines inscripta est, simplicissima est.’’ Here the word
Virgines is a translation of Παρθένους, which was probably only
a corruption of Πάρθους, the Parthians, who had the rule of
Babylonia in the age of St. Peter and St. John (see Kirchofer,
5 168. xlvii. 7.
§ Isa. xlvii. 5. The word for Lady there is my (gebereth),
which is often rendered Κυρία (the word here used by St. John)
by the LXX, as in Gen. xvi. 4. 8, 9. Isa. xxiv. 2.
7 See Acts ii. 9.
® See on 1 Pet. v. 13. nae Ὁ
9 2 Pet. ii. 1. et. ii, 10.
11 See vv. J—11. 12 John x. 10—12.
13 See above, note ὁ.
126 INTRODUCTION.
There is nothing improbable in this statement. In the Apostolic age, as has been already
observed, the Parthians were second only to the Romans among the nations of the world. Many
Jews dwelt in Parthia. The Parthians are placed first in the catalogue of the Jews who heard
St. Peter preach at Jerusalem’. Babylon was in Parthia. St. Peter, it is probable, had gone
thither in person, and had thence written an Epistle to the Churches of St. John’.
Bearing in mind these circumstances, and considering the testimony of some ancient writers
and Manuscripts specifying the Parthians in the inscription of the Epistle, and that there is no
evidence to the contrary, and that no other name is mentioned by any ancient writer in that
inscription, we cannot reject that testimony as altogether incredible; and we may at least be
permitted to suppose it probable, that the First Epistle of St. John, written in all likelihood from
Asia, was addressed to the same country as that in which his brother Apostle, St. Peter, was, when
he wrote his first Epistle, which he sent to the Churches of Asia.
® Acta ii. 9. ; 3 See 1 Pet. v. 13.
IQANNOYT Β΄.
'*O ΠΡΕΣΒΎΤΕΡΟΣ ἐκλεκτῇ κυρίᾳ καὶ τοῖς τέκνοις αὐτῆς, οὖς ἐγὼ ἀγαπῶ
ἐν ἀληθείᾳ, καὶ οὐκ ἐγὼ μόνος, ἀλλὰ καὶ πάντες οἱ ἐγνωκότες τὴν ἀλήθειαν,
2 διὰ τὴν ἀλήθειαν τὴν μένουσαν ἐν ἡμῖν, καὶ μεθ᾽ ἡμῶν ἔσται εἰς τὸν αἰῶνα’
3 ἔσται μεθ᾽ ὑμῶν χάρις, ἔλεος, εἰρήνη παρὰ Θεοῦ Πατρὸς, καὶ παρὰ ᾿Ιησοῦ
Χριστοῦ τοῦ Υἱοῦ τοῦ Πατρὸς, ἐν ἀληθείᾳ καὶ ἀγάπῃ.
a John 18. 84.
4 3 , 4 9 σ aA ὔ Lol 3 3 , & 1δ. 18.
Ἐχάρην λίαν, ὅτι εὕρηκα ἐκ τῶν τέκνων σου περιπατοῦντας ἐν ἀληθείᾳ, ἃ
yh. δ. 2.
καθὼς ἐντολὴν ἐλάβομεν παρὰ τοῦ Πατρός. ὅ " Καὶ viv ἐρωτῶ oe, Kupia, οὐχ iret 4.9.
1 John 2. 7, 8.
ε 3 ᾿ , N λνλλ ἃ ¥ 27> 3 a φ 2 aA
ὡς ἐντολὴν γράφων σοι καινὴν, ἀλλὰ ἣν εἴχομεν ἀπ᾿ ἀρχῆς, wa ἀγαπῶμεν #'s.11, 33.
9 , 6b , 9 2. εν» ν a ᾿ N 3 N . 21.
ἀλλήλους. Καὶ αὕτη ἐστὶν ἡ ἀγάπη, wa περιπατῶμεν κατὰ τὰς ἐντολὰς bIonn 16. 10.
hn 2. 24.
9 Lol 9 e 3 43 x 3 , > 3 9 a ν 3 2A
αὐτοῦ. Αὕτη ἡ ἐντολή ἐστιν, καθὼς ἠκούσατε an’ ἀρχῆς, ἵνα ἐν αὐτῇ περι- eee niet:
Pet. 2. 1.
πατῆτε. ἴ "Ὅτι πολλοὶ πλάνοι ἐξῆλθον εἰς τὸν κόσμον, οἱ μὴ ὁμολογοῦντες 1 John 4: 18,2.
1. ὁ mpeoBtrepos] The elder. The beloved Disciple and
Apostle, St. John, thus designates himself in modesty; 80 St.
Peter calls himself συμπρεσβύτερος, 1 Pet. v. 1. Cp. 3 John 1.
St. John was eminently ‘' the elder,”’ because it is probable, when
he wrote his Epistles, he was the only survivor of those who had
been ordained by Christ; and this title may also have been
adopted by him because he was advanced in years. Christ had
declared His will, that St. John “should tarry till He came"
(John xxi. 21 ; see also on 1 John ii. 6); and his life was con-
tinued to upwards of a hundred , 80 that there was a pecu-
liar significance in this appellation, as applied to him. Here also
is an evidence of genuineness. A writer personating the Apostle
would not have withheld the Apostolic title, which the true
Apostles sometimes do: see James i. 1. Jude 1. In the Apoca-
lypse St. John in his modesty calls himself only John: i. 1. 4.9;
xxii. 8.
— ἐκλεκτῇ κυρίᾳ] to the elect Lady and her children. On
the sense of these words, see above, Introduction to this Epistle.
— obs ἐγὼ ἀγαπῶ ἐν ἀληθείᾳ) whom I love in Christian truth,
which is the only genuine foundation and element of Christian
love; cp. 3 John 1. Truth is here opposed to the deceits of the
false Teachers who are called Jiars, ψεῦσται (see 1 John ii. 22;
cp. ibid. ii. 4; iv. 20), and whose heresies impugn the doctrine
of Christ’s Divinity and Incarnation, and are destructive of Chris-
tian Love and Christian Morality; see above, p. 102. Observe,
therefore, how St. John dwells on the word ἀλήθεια, truth, Truth
of Christian doctrine. That word Truth is repeated five times in
this short Hpistle ; and six times in the Third Epistle, consisting
only of thirteen verses. .
. χάρις, ἔλεος, εἰρήνη] Grace, Mercy, Peace. Both St.
Peter’s Epistles begin in like manner with the salutation, χάρις
καὶ εἰρήνη: and so St. John, Rev. i. 4.
— παρὰ ᾿Ιησοῦ Χριστοῦ) from Jesus Christ the Son of the
Father—a profession of the true Faith against the heretical
doctrines of the Gnostic Teachers; see above, Introduction to
the First Epistle; on 2 Pet. ii. 1; and on 1 John i. 1—3; and
iv. 9. i
4. ἐχάρην λίαν I rejoiced exceedingly: on this use of Alay
see 3 John 3. Matt. ii. 10; xxvii. 14. Luke xxiii. 8. Cp. Barna-
bas, Epist. c. 1; Avete, filii et filie, in nomine Domini Nostri
Christi in pace, supra modum exhilaror beatis et preeclaris spiri-
tibus vestris.
— εὕρηκα ἐκ τῶν τέκνων σου] I have found some of thy chit-
dren. Here is another evidence in favour of the opinion—stated
above in the Introduction—that he is writing to a Church. He
had said that ‘‘a// men love the Elect Lady and her children ”’
(v. 1), and he now says, that he himself has found some of them
walking in the truth. These assertions are hardly applicable to
the children of a private woman, but they are suitable to the
case of a Church. The Church to which he writes was énown as
8 Church ἐο ail, and some of its members had come to the place
where the Apostle was, and he had found them to be walking in
the truth.
δ. οὐχ ds ἐντολὴν γράφων σοι καινήν] not as wriling to thee
(who art already well instructed) a new commandment : see
above on 1 John ii. 8; iii. 11.
6. αὕτη ἐστὶν ἡ ἀγάπη] thie is love, that we walk according
to His commandment. A protest against the false teachers who
pretended to gnosis, but set at nought praxis: secon 1 John
i. 5—8; ii. 6—10.
%. πολλοὶ πλάνοι] many deceivers went forth into the world.
Even from out of the Church herself, the house of God, some
have gone forth into the World, which “lieth under the Wicked
one” (1 John v. 19); and have made the World more wicked
than it was. See on | John ii. 18, 19.
Elz. has εἰσῆλθον, but A, B have ἐξῆλθαν and ἐξῆλθον, and
80 the Syriac, Vulgate, and Ireneus (iii. 16.8), who quotes these
words as from the First Epistle of St. John, and applies them to
the Gnostics, who, under pretence of superior intelligence, sepa-
rated Jesus from Christ (as the Cerinthians did), and separated
Christ from the only-begotten of the Father, and from the
Eternal Word.
— of μὴ ὁμολογοῦντες} those who do not confess—but deny—
Jesus Christ coming in the flesh. See above on 1 John iv. 3.
He says ἐρχόμενον, coming, because Jesus Christ is ever
coming in the flesh to those who receive the benefits of His
Incarnation by their baptismal In ion into Him, and by
the reception of the Holy Sacrament of His Body and Blood; by
which, when received with faith, their bodies as well as souls are
preserved unto everlasting life. See above on John vi. 54—56;
and 1 Cor. x. 16—20. 1 John v. 6.
This the Gnostics denied: see Ignatius, ad Smyrn. 6, and
note on 1 John iv. 2.
128 2 JOHN 8—13. .
᾿Ιησοῦν Χριστὸν ἐρχόμενον ἐν σαρκί: οὗτός ἐστιν ὁ πλάνος καὶ ὁ ἀντίχριστος.
ἀ 6ε..3.4.. ὃ ἃ Βλέπετε ἑαυτοὺς, iva μὴ ἀπολέσητε ἃ εἰργάσασθε, ἀλλὰ μισθὸν πλήρη ἀπο-
e1John2.28. λάβητε. 9" Πᾶς ὁ προάγων καὶ μὴ μένων ἐν τῇ διδαχῇ τοῦ Χριστοῦ Θεὸν
fRom.16.17. οὐκ ἔχει: ὁ μίνων ἐν τῇ διδαχῇ οὗτος καὶ τὸν Πατέρα καὶ τὸν Υἱὸν ἔχει. 10" Εἴ
&16.22 τις ἔρχεται πρὸς ὑμᾶς, καὶ ταύτην τὴν διδαχὴν οὐ φέρει, μὴ λαμβάνετε αὐτὸν
Tesi” © εἰς οἰκίαν, καὶ χαίρειν αὐτῷ μὴ λέγετε: |! ὁ γὰρ λέγων αὐτῷ χαίρειν κοινωνεῖ
τοῖς ἔργοις αὐτοῦ τοῖς πονηροῖς.
g Zohn 17. 18. 12 ἐ Πολλὰ ἔχων ὑμῖν γράφειν οὐκ ἠβουλήθην διὰ χάρτου καὶ μέλανος" ἀλλὰ
8 John 18. ἐλπίζω γενέσθαι πρὸς ὑμᾶς, καὶ στόμα πρὸς στόμα λαλῆσαι, ἵνα ἣ χαρὰ ἡμῶν
ἦ πεπληρωμένη. 18 ᾿Ασπάζεταί σε τὰ τέκνα τῆς ἀδελφῆς σου τῆς ἐκλεκτῆς.
— οὗτός ἐστιν 5 πλάνος] this is the deceiver and the Anti-
christ : who now specially desires and endeavours to seduce you,
and against whom I specially warn you: see above, 1 John ii.
22. 26; iv. 3.
8. ἵνα μὴ ἀπολέσητε] in order that ye may not lose what
ye wrought, but may receive a full reward. Elz. has these
verbs in the first person plural, ‘in order that we may not lose ;”
but the second person, “ Ye,’’ is authorized by A, B, and Jreneus
(iii. 16. 8), and by many Cursives and Versions; and so Lach.,
Tisch. As to the meaning of the words, see above, 2 Cor. v. 10.
Eph. vi. 8. Col. iii. 26, and note on 1 Cor. iii. 12—15.
9. was ὁ προάγων] every one who goeth before, and doth not
abide in the doctrine of Christ, hath not God. Every one that
goeth before, προάγων : so A, B, and Vulgate, and so Lach.,
Tisch. Elz. has παραβαίνων.
There seems to be a gentle touch of irony in the word
προάγων. These False teachers are not content to abide in the
doctrine of Christ, but they set themselves up as /eadera; and on
the specious plea of making progress they carry men away from
their stedfastness (2 Pet. iii. 17), and lead them astray (πλανῶσιν)
from the right path. They who sre wolves, set themselves up as
shepherds, and lure Christ’s sheep away from those spiritual
pastures in which they ought to abide, and from the spiritual fold
in which alone they can have rest and safety : προάγων is a pastoral
word. Mark x. 32, and John x. 4. Cp. Matt. xxvi. 32; xxviii. 7.
10, 11. εἴ τις ἔρχεται πρὸς ὑμᾶ9)] If any one cometh to you
and bringeth not this doctrine, do not receive him into your
house, nor bid him God speed: for he that biddeth him God
speed communicateth in his evil deeds.
St. John here treats heresy as an ἔργον πονηρὸν, a wicked
work; as sound faith is a good work, see John vi. 29. Vain
therefore is the notion of those who separate practice from faith,
and say that a man may lead a good life without a sound belief.
A sound faith is the only root of virtuous practice; and heresy is
the source of immorality. Cp. 2 Pet. ii. 1—14, and the remarks
of Dr. Wateriand on the Trinity, chap. v. St. John, the be-
loved disciple, the Apostle of love, and who (as Dr. Waterland
expresses it, v. p. 108) was all love, meekness, and charity, yet
severely condemns the heretics of his own times, either such as
denied Christ’s Humanity, or impugned His Divinity. He calls
them Antichrists (1 John ii. 18. 22; iv. 3. 2 John 7), liars
(1 John ii. 22), seducers (1 John ii. 26), false prophets (1 John
iv. 1), deceivers (2 John 7). See above, Infroduction, pp. 102, 103.
And St. John here forbids to entertain or salute a man who
perverts the doctrine of Christ as these heretics did.
This precept may be illustrated by St. John’s own example,
who one day—as is recorded by S. Ireneus—having met
Cerinthus at the bath, retired without bathing, “for fear lest the
bath should fall, because Cerinthus, the enemy of the truth, was
there.” Jren. iii. 3. Ἐμοῦ. iii. 28. Theodoret, Her. fab. ii. 3;
and Bede here.
A like story is told by S. Irenaeus of §. Polycarp, St. John’s
disciple; who, when he was accosted by Marcion, the Arch-
heretic, and was asked by him, ‘ Dost thou not know me?”
replied, ‘' Yes, I know thee tbe first-born of Satan” (S. Irenaeus
iii. 8. Euseb. iv. 14). So cautious (adds Jreneus) were the
Apostles and their followers to have no communication, no not
so much as in discourse, with those who adulterated the truth.
Dr. Waterland on the Trinity, ch. iv. vol. v. p. 91; see also
p- 108; and compare note above on 1 Cor. v. 11.
12. xdprov] paper. It therefore seems that the original of
this Epistle was not written on parchment (pergamena).
On the ancient materials of writing, see Jer. xxxvi. 18. 23.
Isa. viii. 1. 2 Cor. iii. 3. Cp. Jahn, Archreol., §§ 86—88.
Winer, R. W. B. ii. p. 421.
— ἐλπίζω γενέσθαι πρὸς ὑμᾶ4) I hope to come and stay with
you, Elz. has ἐλθεῖν, but γενέσθαι, which is more expressive,
and not likely to have been introduced by a copyist, is in A, B,
and many Cursives, and received by Lach., Tisch. On the idiom
in γενέσθαι πρὸς, literally “fieri apud,” cp. John x. 35. Acts
xxi, 17; xxv. 15. 1 Cor. xvi. 10.
On the supposition that this Epistle is addressed to a
Church, and that the Church to which it is addressed was a
Church in Babylonia (see above on v. 1), there is no reason for
surprise that St. John should intend a journey thither. The
inhabitants of that country had come up to Jerusalem, and had
been evangelized by the Apostles there on the day of Pentecost
(Acts ii. 9). St. Peter in his old age had gone to Babylon, and
thence to Rome; see pp. 37—40. And if St. John was now in
Asia, as is probable, he was at about a middle point between
Babylon and Rome; and if he had ‘ many things to write’’
he would not consider a journey from Asia to Babylon as long.
18. ἀσπάζεταί ce] The Children of thine elect sister greet
thee. Seeonv. 1.
St. John calls his own spiritual children his τέκνα, 3
John 4. Cp. 1 John ii. 1.
INTRODUCTION
TO
THE THIRD EPISTLE OF ST. JOHN.
Tus Epistle is of a moral and disciplinarian character. In it the holy Apostle, who has revealed
to the Church the sublimest mysteries of Christian doctrine, applies those principles to matters of
practical detail in the regimen of the Church.
Gaius, or Caius, the beloved is commended for walking in the Truth, and for bringing forth the
fruits of the Truth, in a life of love to the brethren and to strangers. Especially does St. John confide
in the Christian charity of Gaius towards the Ministers of the Gospel, who go forth preaching to
the Gentiles, without claiming maintenance from them.
The character of Gaius is contrasted with that of Diotrephes who had resisted the authority of
St. John, and would not receive the brethren, who were probably recommended by the Apostle
himself, but even ejected from the Church those who received them.
But St. John announces his intention of bringing Diotrephes to a sense of his duty by a speedy
visitation, and by an exercise of his Apostolic authority.
Even in Apostolic times, the spirit of pride and the lust of power made themselves felt in the
Church of Christ. God suffered His holy Apostles to be tried by the unruly temper and refractory
conduct of false brethren. St. Paul had to contend with an Hymenseus, an Alexander, a Philetus’,
an Hermogenes, and a Phygellus*; even St. John had a Diotrephes. No wonder that a like spirit
should show itself in later days. Here is the test of loyalty and love. ‘Beloved, do not imitate
that which is evil, but that which is good. He that doeth good is of God, but he that doeth evil
hath not seen God*.” The Divine Lord and Master of St. John will come and call all men to account,
who, in despising those whom He has sent, have despised Him‘; and He will salute “ His friends
by name,” with a greeting of everlasting peace.
.
11 Tim. i. 20. 2 Tim. ii, 17. 2 2Tim.i 15. Cp. Tertullian, Prescr. Her. 3.
3 3 John 11. 4 Luke x. 16.
Vor. I.—Paar IV, ὃ
IQANNOY I.
1‘Q IIPEXBTTEPOS Γαΐῳ τῷ ἀγαπητῷ, ὃν ἐγὼ ἀγαπῶ ἐν ἀληθείᾳ.
3 ᾿"4γαπητὲ, περὶ πάντων εὔχομαί σε εὐοδοῦσθαι καὶ ὑγιαίνειν, καθὼς εὐοδοῦταί
8 2John4.
σου ἡ ψυχή: ὃ." ἐχάρην γὰρ λίαν ἐρχομένων ἀδελφῶν καὶ μαρτυρούντων σον τῇ
ἀληθείᾳ, καθὼς σὺ ἐν ἀληθείᾳ περιπατεῖς. * Μειζοτέραν τούτων οὐκ ἔχω χαρὰν,
ἵνα ἀκούω τὰ ἐμὰ τέκνα ἐν τῇ ἀληθείᾳ περιπατοῦντα.
δ ᾿Δγαπητὲ, πιστὸν ποιεῖς, ὃ ἐὰν ἐργάσῃ εἰς τοὺς ἀδελφοὺς καὶ τοῦτο ξένους,
5 οὗ ἐμαρτύρησάν σου τῇ ἀγάπῃ ἐνώπιον ἐκκλησίας, obs καλῶς ποιήσεις προ-
πέμψας ἀξίως τοῦ Θεοῦ. 7 Ὑπὲρ γὰρ τοῦ ὀνόματος ἐξῆλθον μηδὲν λαμβάνοντες
ἀπὸ τῶν ἐθνικῶν. ὃ Ἡμεῖς οὖν ὀφείλομεν ὑπολαμβάνειν τοὺς τοιούτους, ἵνα
συνεργοὶ γινώμεθα τῇ ἀληθείᾳ.
9 Ἔγραψά τι τῇ ἐκκλησίᾳ ἀλλ᾽ ἃ φιλοπρωτεύων αὐτῶν Διοτρεφὴς οὐκ ἐπι-
1, ὁ xpeoBbrepos] The elder: on this title adopted by St.
John, see 2 John 1. '
— Γαΐῳ τῷ ἀγαπητῷ) to Gaius, or Caius the beloved. He seems
to have borne much resemblance in character and acts (see v. 5) to
Gaius of Corinth (Rom. xvi. 23), and to Philemon the Colossian
friend of St. Paul (Philem.7). A Gaius was appointed by St. John
to be Bishop of Pergamum. Constit. Apost. vii. 46.
The word ἀγαπητὸς, beloved, is repeated four times in this
short Epistle; the word ἀγαπᾶν, to love, occurs twenty-eight
times, and the word ἀγάπη, eighteen times in St. John’s First
Epistle. The sternness of his language in condemnation of the
Heretics of his age, is made more striking by its contrast with
this inculcation of the duty of love ; which shows that the words
of rebuke are uttered in a spirit of love for the souls of those
committed to his care, and of those also whom he reproves. Cp.
8t. Stephen’s language, Acts vii. 60, and above, pp. 102, 103.
2. περὶ πάντων] in all respects. This translation seems pre-
ferable to the other rendering, ‘‘ above all things ;’’ for which
sense of περὶ there is no authority in Prose writers. Cp. Winer,
§ 47, p. 334. Liicke (2nd ed.), and Huther, p. 246.
— εὐοδοῦσθαι) prosper, literally, on a journey (ὁδός). Cp.
Rom. i. 10. 1 Cor. xvi. 2, St. John wishes that in all things the
affairs of Gaius may go well, as they do in spiritual respects.
8. ἐχάρην γὰρ λίαν] for I rejoiced greatly. See 2 John 4.
4. μει(ζοτέραν] On this form of the comparative, see Eph.
iii. 8. Winer, § 11, p. 65. Greater joy have I not, than these
things, that I hear my children are walking in the truth. On
the use of ἵνα, compare Luke i. 43. Cp. John xv. 8. 13; xvii.
3. 1 John iv. 17. Winer, § 44, p. 303.
5. πιστὸν ποιεῖς] thou art doing a faithful part, in whatever
thou mayest have wrought (ἐργάσῃ, the reading of B, C, G, K)
towards the brethren, and that also towards persons who are
strangers to thee.
This is the only example of πιστὸν ποιεῖν in the New Testa-
ment. Cp. τὸ καλὸν ποιεῖν, Rom. vii. 21; xiii. 3, 4. Gal. vi. 9;
and the combination used by St. John of ποιεῖν with 8 substan-
tive, such as δικαιοσύνην: 1 John ii. 29; iii. 7. 10; and Rev.
xxii. 15, ποιῶν ψεῦδος.
St. John expresses his confidence that whatever labours
Gaius may have performed, or may be forming, toward the
brethren, they are done by him as a faithful workman and ser-
vant of Christ.
The tense of ἐργάσῃ, thou mayest have wrought, implies,
that though St. John has heard enough of the good deeds of
Gaius to justify his general confidence in his character, yet he is
aware that Gaius may have done much more good than has
reached his ears.
The words καὶ τοῦτο, and this too (the reading of A, B, C—~
Elz. has καὶ εἰς rots), enhance the praise of Gaius. He was
affectionate and helpful toward the brethren, and that also to
strangers who were unknown to him. On this use of καὶ τοῦτο
and καὶ ταῦτα, see Rom. xiii. 11, and on 1 Cor. vi. 6. 8, καὶ τοῦτο
ἀδελφούς. Matthie, Gr. Gr. § 471. 7.
6. ἐνώπιον ἐκκλησίας) in the presence Of the Church; in the
public congregation; probably at Ephesus, where St. John
dwelt: see Introduction to his 1, pp. 266, 267.
— obs καλῶς ποιήσεις) whom if thou speedest on their journey
in a manner meet for God (whose servants they are), thou shalt
do well. On προπέμπειν, cp. Titus iii. 13; on ἀξίως τοῦ Θεοῦ,
cp. 1 Thess. ii. 12. Col. i. 10.
7. ὑπὲρ γὰρ τοῦ ὀνόματος ἐξῆλθον for they went forth on
behalf of the Name—the adorable Name of Jesus Chrigt, ‘ the
Name that is above every Name,” Phil. ii. 9. See on Acts v. 4],
ὑπὲρ τοῦ ὀνόματος ἀτιμασθῆναι, and the words of St. John’s
disciple, S. Ignatius, to St. John’s Church of Ephesus, εἰώθασι
γάρ τινες δόλῳ πονηρῷ τὸ ὄνομα περιφέρειν, ἄλλα τινὰ
πράσσοντες ἀνὰ ta Θεοῦ, and then he proceeds to declare the
Person and Natures of Christ. Jgnat. ad Eph. 7. These words
of 8. Ignatius seem to have been suggested by St. John’s language
in these two verses, vv. 6, 7.
— μηδὲν AauBdvovres] taking no wages from the Gentile
(plural, adjective) ; i. e., the Gentile Christians. Elz. has ἐθνῶν,
but ἐθνικῶν is in A, B, C, and received by Lach., Tisch.
On the purport of these words—intimating that they, to
whom St. John refers, demanded no ministerial maintenance from
the Gentile Christians, to whom they ministered the Word and
Sacramente—see note above, on 1 Cor. ix. 6.
8. ὑπολαμβάνειν) to receive, entertain, and treat them hos-
pitably, with reverence and love. There seems to be a alight
jomasia between λαμβάνοντες and ὑπολαμβάνειν : cp. Philem.
paron
20. Elz. has ἀπολαμβάνειν ; but ὑπολαμβάνειν is in A, B, C*,
and is received by Lach., Tisch.
— ἵνα συνεργοὶ γινώμεθα)] in order that we may be fellow-
labourers with them in the Truth. By receiving God’s Ministers
we become fellow-workers with them in the Truth which they
preach, and “86 that receiveth a prophet in the name of a
prophet shall receive a prophet's reward.’ Matt. x. 41.
9. ἔγραψά τι] I wrote somewhat to the Church. Elz. omits
τι, which is in A, B, C, and so Lach., Tisch.
The purport probably of this writing was to exhort those of
3 JOHN 10—165.
131
δέχεται ἡμᾶς" 1 διὰ τοῦτο, ἐὰν ἔλθω, ὑπομνήσω αὐτοῦ τὰ ἔργα ἃ ποιεῖ, λόγοις
πονηροῖς φλναρῶν ἡμᾶς: καὶ μὴ ἀρκούμενος ἐπὶ τούτοις οὔτε αὐτὸς ἐπιδέχεται
τοὺς ἀδελφοὺς, καὶ τοὺς βουλομένους κωλύει, καὶ ἐκ τῆς ἐκκλησίας ἐκβάλλει.
ll b>? ΝΣ A Ν x > ‘ a 3 , ε 3 a > a
Ayarnre, μὴ μιμοῦ τὸ κακὸν, ἀλλὰ τὸ ἀγαθόν. ὋὉ ἀγαθοποιῶν ἐκ τοῦ b Ps. 37.27.
Θεοῦ ἐστιν ὁ κακοποιῶν οὐχ ἑώρακε τὸν Θεόν.
2 Δημητρίῳ μεμαρτύρηται } ει. 1}. νι.
ean id ν ¢ 93 2 A aA 3 ’ νε a XQ A Α ¥
ὑπὸ πάντων, καὶ ὑπ᾽ αὐτῆς τῆς ἀληθείας: καὶ ἡμεῖς δὲ μαρτυροῦμεν, καὶ οἴδατε
ὅτι ἡ μαρτυρία ἡμῶν ἀληθής ἐστι.
13° Πολλὰ εἶχον γράψαι σοι, ἀλλ᾽ οὐ θέλω διὰ μέλανος καὶ καλάμον ot «5 John 12.
γράφειν" | ἐλπίζω δὲ εὐθέως σε ἰδεῖν, καὶ στόμα πρὸς στόμα λαλήσομεν.
15 3 , 9 , [2 ε a 9 , AY > 9”
Εἰρήνη cov ἀσπάζονταί σε ot φίλοι ἀσπάζου τοὺς φίλους κατ᾽ ὄνομα.
the Church, of which Gaius was a member, to receive the
brethren who laboured in the Gospel. But Diotrephes, who
aspired to have the pre-eminence there, took advantage of St.
Jobn’s absence, and conducted himself in a very different temper
to that of Gaius (see ». 5), and would not obey St. John’s com-
mands, and would neither receive the brethren commended by
§t. John, nor would he allow others to receive them, and was
casting out of the Church those who did receive them. Where-
fore, says the Apostle, if J come, aa I intend to do very soon (see
v. 14), to the place where you and he are, I will οαὐΐ to remem-
brance (see John xiv. 26) his works which he doeth, prating
vainly against us with wicked words.
On the word φιλοπρωτεύων, see Weilstein, p. 731; and on
φλναρῶν, see ibid., p. 343, and on 1 Tim. v. 13. I¢ has pro-
perly a neuter sense, fo prate idly, but like some other neuter
verbs in the New Testament, it is here put intransitively (Winer,
§ 38, p. 225); and so it implies that the idle words are
uttered by the speaker in a contemptuous tone against another
ῬΑ What St. John wrote to the Church is no longer extant.
Cp. note on 1 Cor. v. 9, where St. Paul refers to an Epistle
written by himself which is not now in existence.
10. ἐκ τῆ» ἐκκλησίας ἐκβάλλει] he casteth out of the Church,
by excommunication. 8. Hippolytus, Bishop of Portus,
of some who were ἔκβλητοι τῆς ἐκκλησίας, by his owa spiritual
authority. Philosoph. p. 290.
It seems that Diotrephes was a Minister of the Church in
which Gaius resided; and that this Epistle was written to main-
tain in thet Church the authority of St. John as an Apostle and
itan of Asia, in which character he was commissioned
by Christ to write the Epistles to the Asiatic churches in the
Apocalypse, Rev. i. 11, and chaps. ii. and iii.
11. μὴ μιμοῦ τὸ κακόν] Do not imitate that which is evil, as
the example of Diotrephes is; but that which is good. Cp. Heb.
xiii. 7. 1 Pet. iii. 13, and Martyr. Polycarp. 19, τὸ μαρτύριον μι-
μεῖσθαι.
12. Δημητρίῳ] A good testimony has been given to Demetrius
by all men, and by the Truth itself. A contrast to Diotrephes.
St. John, as their spiritual superior, dispenses praise and blame
to each respectively.
The Truth here is no other than the Spirit of Truth abiding
in St. John. Christ promised to send to His Apostles “the
Spirit of Truth to guide them into all Truth” (John xvi. 13), and
He did send the Spirit to them on the Day of Pentecost, and
that Spirit enabled them to discern the spirits of men (1 Cor. xii.
10), as St. Peter discerned εἰς ἀρ είς of Ananias (Acts v. 3), and
to pronounce judgment upon them.
The Spirit, says St. John, is Truth (1 John v.6). And
since St. John himself had the Spirit, he asserts, that ‘ whoever
knoweth God heareth us; and whoever is not of God heareth
not us.” (1 John iv. 6.) Hence St. John was able to bear testi-
mony to Demetrius, who perhaps carried the Epistle, and the
pra Mala 8t. John bec, was the testimony of the Truth
itself.
— xal ἡμεῖς δὲ μαρτυροῦμεν] and not only so, but we bear tes-
timony, and ye know that our testimony is true.
The Spirit of Truth in us bears testimony, and twe, the
human ministers by whom the Spirit speaks, bear testimony. So
the Apostles speak at the Council of. Jerusalem, “It eeemed
good to the Holy Ghost and to us.” Acts xv. 28.
18. διὰ μέλανος καὶ καλάμου] with ink and pen, properly reed.
Cp. above, 2 John 12. It does not follow from these ns
that St. John wrote his Epistle with his own hand. He may have
done so. Cp. note above on Gal. vi. 11. 2 Thess. iii. 17. Col.
iv. 18.
— γράψαι σοι] to write to thee now at this time.
So A, B, C.—Elz. has ypdpew; and vice versG, at the end
of the paragraph Eiz. has γράψαι, and A, B, C have γράφειν,
which expresses a habit.
I had many things to write to you now, but I am not willing
to wrile them with ink and pen, under such circumstances as
these, when I hope very soon to see you to whom I am writing.
Cp. 2 John 12.
15. ἀσπάζονται---ὄνομα]) salute the friends by name. The good
pastor imitates that Good Shepherd, who “‘calleth His sheep dy
name.” John x. 3.
INTRODUCTION
TO
THE EPISTLE GENERAL OF ST. JUDE.
Tue Epistle of St. Jude bears a remarkable resemblance in matter and language, and also in order
of arrangement, to the Second Epistle of St. Peter ; as will appear from the passages placed at the
foot of this page '.
From a comparison of these passages it seems most probable that the Epistle of St. Jude was
᾿ subsequent to that of St. Peter.
For example, St. Peter speaks prophetically of the false Teachers who would “ privily bring in
destructive heresies, denying the Lord that bought them’.” But St. Jude describes these false
Teachers as already in existence and full operation.
long ago foreordained to this condemnation *.”
Besides, St. Jude appears to make a special reference to St. Peter’s Second Epistle.
“Certain men (he says) crept in, who were
“Beloved,
remember the words that were spoken before by the Apostles of our Lord Jesus Christ, that they
told you, that in the last time there shall be scoffers walking according to their own lusts of unholiness ‘.”
Hence, as was observed by (icumenius* in ancient times, this Epistle appears to have been
written after the Second Epistle of St. Peter.
This opinion has been adopted by many learned men of later days‘. If it is correct, then the
Epistle of St. Jude cannot have been written before a.p. 66 or 67, the date of St. Peter’s Second
Epistle.
Indeed, on an examination of internal evidence, it seems to be later than that time. The
picture which is drawn in this Epistle, of the heretical doctrines and licentious practices of
the false Teachers, represents them as developed in the fulness and boldness of inveterate and
dominant malignity, after a previous growth of some years.
1 Juve.
8. πᾶσαν σπουδὴν ποιούμενος.
4. παρεισέδυσαν γάρ τινες,
οἱ πάλαι προγεγραμμένοι els
τοῦτο τὸ κ ἴμα, ἀσεβεῖς, τὴν
τοῦ Θεοῦ μῶν χάριν μετατι-
θέντες εἰς ἀσέλγειαν, καὶ τὸν
μόνον δεσπότην καὶ Κύριον
ἡμῶν Ἰησοῦν Χριστὸν ἂρ-
ψούμενοε.
6. ἀγγέλους τοὺς μὴ τηρή-
σαντες τὴν ἑαυτῶν ἀρχὴν . ..
εἰς κρίσιν μεγάλης ἡμέρας
δεσμοῖς ἀϊδίων ὑπὸ ζόφον
τετήρηκεν.
ἧς Σόδομα καὶ Γόμοῤῥα
καὶ αἱ περὶ αὐτὰς πόλεις...
ἀπελθοῦσαι ὀπίσω σαρκὸς
ἑτέρας πρόκεινται δεῖγμα.
8. κυριότητα ἀθετοῦσι,
δόξας: δὲ βλασφημοῦσι.
9. ὁ δὲ Μιχαὴλ ὁ ἀρχάγ-
γελος, ὅτε τῷ διαβόλῳ διακρι-
2 ῬΕΤΕΒ.
i. δ. πᾶσαν σπουδὴν παρεισ-
εγέγκαντες. Cp. i. 15.
ii. 1. παρεισάξουσιν alpé-
σεις ἀπωλείας, καὶ τὸν ἀγορά-
σαντα αὐτοὺς δεσπότην» ἀρ-
votmevot... καὶ πολλοὶ ἐξ-
ἀκολουθήσουσιν αὐτῶν ταῖς
ἀσελγείαις... οἷς τὸ κρῖμα
ἔκπαλαι οὐκ ἀργεῖ.
ii. 4. ὁ Θεὸς ἀγγέλων ἁμαρ-
τησάντων οὐκ ἐφείσατο, ἀλλὰ
σειραῖς ζόφον ταρταρώσας παρ-
ἔδωκεν εἰς κρίσιν τηρου-
μένους.
ii. 6-10. πόλεις Σοδόμων
καὶ Γομόῤῥας καταστροφῇ κατ-
έκρινεν, ὑπόδειγμα μελλόντων
ἀσεβεῖν τεθεικώς' . . τοὺς
ὀπίσω σαρκὸς ἐν ἐπιθυμίᾳ
πορενομένους . .
ii. 10. εὐρὶ ἀφητος κατα-
«δόξας οὗ τρέ-
Hover βλασφημοῦντες.
ii. 11. ἄγγελοι ἰσχύι καὶ
δυνάμει μείζονες ὄντες οὗ φέ-
vdpevos διελέγετο περὶ τοῦ Μω-
βουσι κατ᾽ αὑτῶν παρὰ Κυρίῳ
σέως σώματος, οὐκ ἐτόλμησε βλάσφημον κρίσιν.
κρίσιν ἐπενεγκεῖν βλασφη-
μίας, ἀλλ᾽ εἶπεν, ᾿Επιτιμήσαι
σοι Κύριος.
10. ἄλογα (a κιτ.λ. ii, 12. ἄλογα (ῶα.
Compare also Jupr 1] . 2 Peres ii. 15.
12, ae ii, 13—17
ee τς ii, 18.
17,18... . iii. 1, 2, 3.
2 2 Pet. ii. 1.
3 Jude 4.
4 The words of the original are—
Juve 17, 18. ὑμεῖς δὲ, ἀγα-
wnrol, μνήσθητε τῶν ῥη-
μάτων τῶν προειρημένων ὑπὸ
τῶν ἀποστόλων τοῦ Κυρίου
ἡμῶν ᾿Ιησοῦ Χριστοῦ, ὅτι Ere
ὑμῖν, ὅτι ἐν ἐσχάτῳ μὰ
ἔσονται ἐμπαῖκται, κατὰ τὰς
ἑαυτῶν ἐπιθυμίας πορευόμενοι
τῶν ἀσεβειῶν.
8 Gcumenius in Jude 17, 18.
2 Perer iii. 1. ἀγαπητοὶ...
μνησθῆναι τῶν προειρημένων
βημάτων ὑπὸ τῶν »ν προ-
φητῶν καὶ τῶν ἀποστόλων
ἡμῶν ἐντολῆς τοῦ Κυρίου καὶ
Σωτῆρος τοῦτο x, sel γινώσ-
κοντες ὅτι ἐλεύσονται ἐπ᾽
ἐσχάτου τῶν ἡμερῶν ἐν ἐμ-
παιγμονῇ ἐμπαῖκται κατὰ τὰς
ἴδιαν ὦ πιϑυμίας πορευόμενοι
αὐτῶν.
95 E. g., Estius, Dr. Mill, Dr. Benson, Witsius, Dodwell,
Lenfant, Beausobre, Hengstenberg, Heydenreich, Dietlein.
THE EPISTLE GENERAL OF ST. JUDE. 133
At first sight, it may perhaps seem surprising, that an Epistle should have been written so
similar to the Second Epistle of St. Peter, as this Epistle of St. Jude is; and have been received
into the Canon of the New Testament.
But, on consideration, it will be perceived, that such a procedure as this is in perfect harmony
with the general structure of Holy Writ.
It would be erroneous to assert, that St. Jude had merely copied a large portion of the
Epistle of St. Peter. It ought rather to be said, that the Holy Spirit often repeated by one Prophet
what He had said by another, and that He often repeated by a third Evangelist what-He had
written before by the other two'; and that He does this for greater confirmation of what He has
said, and in order to authenticate the writings in which His words are contained, and to show their
great importance to the world, and to inculcate them more forcibly on the mind of the Church ; and
so, for like reasons, He repeats by St. Jude, not however without some modifications and addi-
tions, what He had already declared by St. Peter. He has thus set His seal on St. Peter’s Second
Epistle, and has shown that the prophecies, which He Himself there uttered, have been fulfilled.
Besides, in opposition to the various forms of false and conflicting doctrines, which are there
condemned, He has displayed to the world an exemplary pattern of Apostolic unity in confuting
heresy and maintaining the Truth.
The forms of heretical Teaching and Practice which were present to the mind of St. Jude,
when he wrote this Epistle, have already been described in the Introduction to the Second Epistle of
St. Peter’, and in the notes on the parallel passages of that Epistle.
On the authorship of this Epistle, it may be observed, that the writer calls himself “ Jude the
brother of James ’.”
He would not have used such a designation, unless James had been a well-known person, and
unless the James to whom he refers was the person who was best known by that name at that time.
It has therefore been rightly concluded by ancient and modern authors‘, that the James who
is here mentioned by St. Jude, was James “the Lord’s brother” or cousin’, the Bishop of
Jerusalem.
This conclusion is confirmed by the testimony of the Gospels, where we find that our Lord had
a brother called Jude, as well as a brother called James ἢ.
The question, whether James the Lord’s brother, or cousin, was also an Apostle, and the same
person as “James, the son of Alpheus,” in the catalogue of the Apostles, has been already con-
sidered’; and an opinion has been expressed that the balance of probabilities is in favour of their
identity. ;
This conclusion is confirmed by the fact, that, after the mention of “James the son of Alphseus,””
in the catalogue of the Apostles, we have two persons placed nezt in order, Simon Zelotes, or the
Cananite (a word which has the same sense as Zelotes), and Jude—of James.
A question has been raised, what word is here to be supplied after Jude—whether it is to be son,
or brother, of James ἢ
But on this point there seems little reason for doubt. The James who is connected in the
Apostolic Catalogue with Jude, cannot be a different person from ‘“ James, the son of Alphsus,” who
is mentioned just before in the catalogue. And none of the Apostles of Christ, as far as we find,
were far advanced in years when they were called to the Apostleship; and it is not probable that
James the son of Alphwus (who is probably the same as Clopas, whose wife was living, and a fol-
lower of our Lord’), was old enough, when he was called to the Apostleship, to have a son of
sufficient age to be an Apostle. It is therefore most likely that the words "Iovéas ᾿Ιακώβου signify,
as our Translators render them, “ Jude brother of James °.”
Accordingly, we find that Jude, the author of this Epistle, is designated as an Apostle by very
1 On this characteristic of Holy Scripture, see above, Iu(ro- 7 See above, Introduction to the Epistle of St. James,
duction to the Four Gospels, pp. xlv, xlvi, and Jnfroduction to pp. 6—9; and cp. Lardner, ch. xxi. Tillemont, p. 171. Winer,
St. Mark’s Gospel, ibid., p. 113. R. W. B., p. 633, art. Judas.
2 Above, p. 71; see also Preliminary Note to 2 Pet. ii. * See Matt. x. 3. John xix. 25. She was probably His
3 Jude 1. Mother’s sister, or cousin. See above, p. 11.
4 E. g., 5. Clement of Alexandria, Adumbrat. in Epist. Jud., 9 And so Winer, Gr. Gr., § 30. 3, p. 171; and R. W.B.,
p- 1007; see below, on Jude 1. Ῥ 059, art. Judas. It is observable that all the three Evange-
5 See above, Iniroduction to the Epistle of St. James, lists prefix the definite article, ὁ, to the genitive, when they mean
pp. 5—11. “gon” of; but there is no definite article before ᾿[Ιακώβου here.
4 See Matt. xiii. 55. Mark vi. 3.
194 : INTRODUCTION TO
early Christian writers’, and this Epistle is described as the Epistle of St. Jude the Apostle, in the
Vulgate and Syriac Versions ; and St. Jude is designated as an Apostle by the Church of England,
in common with the rest of the Western Church, and the majority of the Greek Fathers ’.
This being the case, it would follow from a comparison of the catalogues of the Apostles in
St. Matthew and St. Mark, with the catalogue in St. Luke’s Gospel and the Acts’, that St. Jude had
two other names, Lebbeus and Thaddeus.
Accordingly, we find in ancient writers that Jude, the author of this Epistle, is sometimes called
trinomiue, or trionymus, i.e. bearing three names‘.
The belief in the identity of St. Jude the Apostle and Jude the Lord’s brother, is strengthened
by the sameness of temper evinced in the only speeches recorded in Holy Scripture, as uttered
respectively by Jude the Apostle, and by the brethren of our Lord.
St. John relates’ that Jude the Apostle said to Christ, “ Lord, how is it that Thou wilt mansfest
Thyself to us, and not to the world?” St. Jude was eager for the public display of Christ’s earthly
glory ; in which, probably, he himself, as an Apostle, expected to share.
Compare this speech with that of our Lord’s brethren, recorded also by St. John ", “ His brethren
said unto Him—If Thou doest these things, show Thyself to the world.”
This coincidence confirms the opinion that Jude the Apostle was one of our Lord’s brethren.
It is observable, that in St. Luke’s catalogue of the Apostles, both in the Gospel and the Acts,
James is separated from his brother Jude by an intervening name, that of Simon Zelotes, or Cananite ;
and that in the lists of the Apostles, in the Gospels of St. Matthew and St. Mark, James is separated
from Simon, the Cananite, by an intervening name, that of Thaddeus or Jude.
This is remarkable.
What can be the reason of this arrangement ?
May it not be, that St. James, St. Jude, and St. Simon, were three brothers ?
It is not likely, that in ἃ list of Apostles a brother should be parted off from a brother by a
person who was not a brother. The separation of St. Peter from his brother St. Andrew by the two
brothers St. James and St. John, who were eminently distinguished by Christ, does not invalidate this
statement. That severance is only made by St. Mark, who justifies it by a suggestion of the
reason’; and in the Acte of the Apostles‘, after the evidence of Christ’s special favour to James and
John,—but not in St. Luke’s Gospel’. In all the lists of the Apostles, James, Jude, and Simon are
grouped. together.
We find also that “our Lord’s brethren ”’ were called “ James, and Joses, and Simon, and Jude,’’
as the names are arranged by St. Matthew’; or, according to the order in which the names stand
in St. Mark’s Gospel", ‘James, and Joses, and Jude, and Simon.’’ In the one Gospel Simon stands
before Jude, in the other Gospel he stands after him; in both Gospels James stands first of the three
brothers. James, being the first Bishop of Jerusalem, would rightly have the precedence among the
Lord’s brethren.
Here, then, are precisely the same three names as in the Apostolic catalogues; here also one
name, that of James, stands always first in order; and there is precisely the same modification in
the arrangement of the other two names, Simon and Jude, as in the catalogues of the Apostles.
We have, therefore, some ground for supposing, that the three persons who are called James,
Jude his brother, and Simon, who were Apostles, are the same persons as the James, Jude, and
Simon who are called “ brethren of our Lord.”
This consideration is confirmed by the fact recorded by ancient Writers, that after the martyr-
1 So Tertullian, de Culta fem., i. 3: ‘Enoch apud Judam Apostolum testimonium possidet.’’ The reference is to St. Jude’s
Epistle, v. 14. And Origen, in Epist. ad Roman. lib. v., p. 549: ‘ Judas Apostolus in Epistola Catholica dicit.”’
4 See Tillemont, Mémoires, pp. 171. 297.
3 The Catalogues stand thus :—
In Matt. x. 3, 4. In Mark iii. 18, 19. In Luke vi. 15, 16. In Acts i. 13.
James, son of Alpheus; James, son of Alpheus; James, son of Alpheus; James, son of Alpheus;
and Lebbeus, who was sur- and Simon who was called
named Thaddeus. Simonthe and Thaddeus; and Simonthe Zelotes, and Simon Zelotes,
Cananite. Cananite.
and Judas [brother] of James. and Judas [brother] of James.
4 See Jerome, in Matt. x., and note above, on Matt. x. 43.
3 xiv. 22. 6 vii. 3, 4. Τ Mark iii. 17.
δ... 13. 9 vi 14, 10 Matt. xiii. 55.
1) Mark vi. 3.
12 In the Festivals of the Church of England, and of the Western Church, “Simon and Jude, Apostles,” are commemorated
together in one day. There is 8 propriety in this union; the more 80, if they were brothers by blood, as well as brother Apostles.
THE EPISTLE GENERAL OF ST. JUDE. 135
dom of James the Lord’s Brother, and Bishop of Jerusalem, the person who was chosen to succeed
him was Symeon, or Simon', a son of Clopas, and therefore brother of James, and also brother or
cousin of our Lord; and that he was chosen on account of this relationship, in addition to other
considerations; as was the case even with the grandsons of St. Jude, who were chosen to fill
Episcopal chairs for a similar reason’.
This Symeon, or Simon, the successor of St. James, lived to the age of 120, and suffered
martyrdom under Trajan ἡ.
If Simon Zelotes, the Apostle, was, as we have reason to believe, the same as this Simon
or Symeon, cousin of Our Lord, and brother of James the Bishop of Jerusalem, and of Jude
the Author of this Epistle, then in this double connexion with Christ, both by virtue of Apostleship
and kindred, and in the long duration of his life and Episcopate at Jerusalem, where St. James had
lived and died, and finally, in his faithful vigilance and courageous martyrdom‘ for Christ, we have
an assurance, that the Epistles which have come down to us, bearing the names of his brothers
James and Jude, were carefully kept by him and his Church, and are genuine and authentic writings
of those whose names they bear.
St. Jude himself was married and had children‘; and he is probably one of those to whom
St. Paul refers, when he says, “ Have we not power to lead about a sister, a wife, as well as the
other Apostles, and the brethren of the Lord, and Cephas*P” Some of St. Jude’s grandchildren are
mentioned by Hegesippus’, as having borne testimony to the truth in the presence of the Emperor
Domitian; and as having had spiritual rule over Christian Churches, and surviving to the time of
Trajan.
This continuation of ecclesiastical eminence, and of faithful confession, in that holy family
affords a further guarantee to the integrity of those writings of which they were the depositaries
and guardians.
1 See note above, on Acta i. 13, new edition. 61 Cor. ix. 5. It will be observed that this sentence does not
* See Eused. iii. 20, and note; the remarks of Professor Biuné exclude brethren of the Lord from the number of Apostles; if it
quoted above, p. 9, note. did, it would exclude Cephas, i.e. Peter, also from the Apostleship.
3 Euseb. iii. 32. The argument is cumulative.
4 Enesed. iii, 22. 7 In Euseb. iii, 20.
5 Euseb. iii. 20.
ΙΟΥΔΑ ἘΠΙΣΤΟΛΠ.
a Luke 6. 16.
John 17. 11.
εἰρήνη καὶ ἀγάπη πληθυνθείη.
3b?
a a e 7 ,
παραδοθείσῃ τοῖς ἁγίοις πίστει.
1 ΦἸΟΥΔΑΣ ᾿Ιησοῦ Χριστοῦ δοῦλος, ἀδελφὸς δὲ ᾿Ιακώβου, τοῖς ἐν Θεῷ
Πατρὶ ἠγαπημένοις, καὶ ᾿Ιησοῦ Χριστῷ τετηρημένοις κλητοῖς, 2 ἔλεος ὑμῖν καὶ
Αγαπητοὶ, πᾶσαν σπουδὴν ποιούμενος γράφειν ὑμῖν περὶ τῆς κοινῆς
σωτηρίας ἀνάγκην ἔσχον γράψαι ὑμῖν παρακαλῶν ἐπαγωνίζεσθαι τῇ ἅπαξ
1. "lot3as] Jude, a servant of Jesus Christ, and brother of
James: probably the same person who is called Thaddeus and
Lebbeus, and one of the Lord’s brethren; and he is called
Thaddeus and Lebbeus at the end of the Armenian Version of
this Epistle; and so Bede and Estius here. See above on Matt.
x. 3. 12; xii. 46, and 1 Cor. ix. 5, and Introduction, pp. 133, 134.
He calls himself ‘‘ brother of James ;’’ but neither he nor
St. James call themselves ‘‘ brethren of the Lord,’’ but both call
themselves “servants of Jesus Christ.” Clemens Alexandrinus says
(Adumbrat. p. 1007, ed. Potter), ‘Judas extans valdé religiosus,
uiim aciret propinquitatem Domini (i.e. his own relationship to
hrist), non tamen dixit seipsum /ratrem Ejus esse: sed quid
dixit ? Judas, serous Jesu Christi.”
Nor do either of them call themselves
St. John in his or or Apocalypse. See above on James i. 1.
But the writer of this Epistle is expressly called “ δὴ Apostle”
by Tertullian in the second century (de Cultu femin. i. 3), and by
Origen (on Rom. lib. v. p. 549, and on Matt. tom. i. p. 223), who
says, “ Jude wrote an Epistle consisting of a few lines, but fall of
the words which are empowered by heavenly grace.”
— tryawnpévois] beloved. So A, B, and Origen, iii. p. 607,
and Lach., Tisch.—Elz. has ἡγιασμένοις. The sense is, to those
who have been, and are, beloved in God the Father; that is,
beloved in God the Father, Who is the original of all blessing,
and in Whom ye are, as His children by adoption in Christ. Ye
were sometimes alienated from Him (Eph. iv. 18), but now ye
are beloved in Him. Ye are all one in the Father and the Son.
John xvii. 21, 22.
The perfect participles here, ἢγαπημένοις and τετηρημένοις,
not only express a past act, but a present state. See above,
1 John ii. 29; iii. 9; iv. 7; v. 1. 4. 18.
— καὶ Ἰησοῦ Χριστῷ rernpnudvois] and who have been and
are preserved, or kept, for Jesus Christ. The evil Angels are
preserved or kept (τετηρημένοι) for judgment (2 Pet. ii. 4) ; the
heavens are preserved or kept for fire (2 Pet. iii. 7); but ye are
ed and kept for Jesus Christ, as a peculiar people (1 Pet.
ii. 9), and there is an everlasting inheritance preserved or kepé in
heaven for you (1 Pet. i. 4).
Hence he says at the close of the Epistle, νυ. 21, ‘“‘ Keep
yourselves (ἑαυτοὺς τηρήσατε) in the love of God, waiting for the
mercy of our Lord Jesus Christ unto eternal life.”
2. εἰρήνη---πληθυνθείη) peace be multiplied. A salutation
found in this Epistle and in both St. Peter’s Epistles, and in them
only; and designed perhaps to call the reader’s attention to those
two Epistles, and to connect this Epistle as a sequel with them.
3. ἀγαπητοῇῆ Beloved, when I was exercising all diligent
desire to write to you concerning the common salvation, I
was constrained to write to you, exhorting you to contend
earnestly for the Faith that was once for all delivered to the
Sainte.
St. Jude here states the cause of the controversial character
of this Epistle.
astles. Nor does
He had been earnestly desirous to write to them concerning
the common salvation ; and he would have been glad to have con-
Jined himself to that subject ; but he was forced to write against
those who were trying to lead them to destruction.
He was constrained by the prevalence of false doctrines,
to frame his address in such a manner, that it should take the
form of an exhortation to his readers to contend for the faith
which had been once for all delivered to the Saints; and which
was assailed by the false Teachers. For (he adds) ‘“‘ some men
be in unawares,” and are now endeavouring to corrupt the
ith.
Hence his Epistle is written in an antagonistic tone; but he
does not forget the hortatory portion of his design. He com-
mands his disciples here to fight for the faith; but he also exhorts
them in the sequel to build themselves on it. See v. 20.
St. Jude does compendiously, and in one short Epistle, what
had been done by other preceding Apostles more at lerge in
several longer Epistles. St. Paul, and St. Peter, and St. John,
had written with a twofold design; first to establish the Truth,
secondly, to refute error. See above, Introduction to St. Peter’s
Second Epistle, p. 70, and Introduction to St. John’s Second
Epistle, p. 128. St. Jude refers to their labours, and reiterates
their admonitions and warnings (v. 17), and sums them up in one
concise and energetic address.
“ ΤῊΘ faith had been once for all delivered to the Saints ;”’
and for this faith S¢. Jude’s disciples are earnestly exhorted to
contend. Here therefore is an Apostolic protest against all sub-
sequent additions to it, such as those of the Gnostic systems in
earlier times, and of the Zyent Creed of the Church of Rome in
later days. Cp. note above on Gal. i. 8, 9.
“ To contend earnestly for the faith once for all delivered
to the Saints.” Divine words, few in number, but rich in mean-
ing. If rightly understood and duly obeyed, these words would
put an end to all modern controversies, and restore Peace to the
Church. Do we desire to know what the true Faith is? St.
Jude here tells us—that which was once, and once for all, de-
livered to the Saints. Every doctrine, which can be shown to be
posterior to that Faith, is new; and every doctrine that is new is
false. Isaae Casaubon (Dedication to his Exercitationes Ba-
ronianee).
On this use of ἅπαξ, “once for all,” “‘ semel et simul,”’ see
Heb. ix. 7. 26—28. 1 Pet. iii. 18, and Bengel, Stier, Passow,
Huther, and others here.
᾿Ἐπαγωνίζεσθαι, “super-certare’’ (Vulg.), is to fight, stand-
ing upon a thing which is assaulted, and which the adversary
desires to (ake away; and it is to fight so as to defend it, and to
retain it. See Loesner.
On this use of the word πίστις, for the faith received, the
deposit of sound doctrine, see Eph. iv. 5, and note above, on
Rom. xii. 6. Cp. S. Polycarp, ad Phil. c. 7, ἐπὶ τὸν ἐξ ἀρχῆῇς
ἡμῖν παραδοθέντα λόγον ἐπιστρέψωμεν. “The faith once for
JUDE 4—6.
137
4 5 Παρεισέδυσαν γάρ τινες ἄνθρωποι, οἱ πάλαι προγεγραμμένοι εἰς τοῦτο τὸ ¢Rom.9.21, 2.
κ an 3 β a AY aA 8 ae A 4 θέ 3 > ἐλ. Ν Ν
βιμα, ATEPELS, τὴν του ὅεον ἡμῶν χάριτα PMETATLUEVTES ELS ace γειαν, και TOV
1 Pet. 2. 8,
2 Pet. 2.198, 19.
μόνον Δεσπότην καὶ Κύριον ἡμῶν ᾿Ιησοῦν Χριστὸν ἀρνούμενοι.
δὰε a δὲ ea ΄ ἰδ , 9 4 9 ε , \ 2
Ὑπομνῆσαι δὲ ὑμᾶς βούλομαι, εἰδότας ἅπαξ πάντα, ὅτι ὁ Κύριος λαὸν ἐκ ἃ 36. 64, 6
A 5 ’ ’ \ 8 ° AY x 4 3 ’ 6 ο» 4
γῆς Αἰγύπτου σώσας, τὸ δεύτερον τοὺς μὴ πιστεύσαντας ἀπώλεσεν" ὃ * ἀγγέλους
τε τοὺς μὴ τηρήσαντας τὴν ἑαυτῶν ἀρχὴν, ἀλλὰ ἀπολιπόντας τὸ ἴδιον οἰκητήριον,
d Num. 14. 29, &c.
Ps. 106. 26.
1 Cor, 10. 5.
Heb. 3. 18, 19.
ὁ John 8. 44.
2 Pet. 2. 4.
all delivered to the saints,” is set down by S. Irenaeus (i. 2, 3.
Grade, pp. 45, 46). Tertullian, de Virg. Vel. c. 1; de Preescr.
heret. c. 13. 8. Jerome, c. Joann. Hieros. § 28. Cp. Hooker,
II. i. 5. Bingham, Eccl. Ant. x. 3, 4.
4. παρεισέδυσαν) they crept in privately, as it were, by a side-
door, and with a stealthy purpose. On this use of παρὰ in com-
position see 2 Pet. ii. 1, παρ-εισάξουσιν αἱρέσεις. Gal. ii. 4,
παρ-εισάκτους ψευδαδέλφους. Cp. 2 Tim. iii. 6, ἐνδύοντες: εἰς
τὰς οἰκίας.
St. Jude here announces the fulfilment of the prophecy of
the Apostle St. Peter, who had foretold in his Second Epistle
that false Teachers would arise, and “ would bring in privily de-
structive heresies.” See 2 Pet. ii. 1. Here is an evidence of the
priority of that Epistle. See above, Introduction, p. 132. Cp.
below, vv. 17, 18.
— of πάλαι] they who were long ago publicly declared in the
writings of the Holy Scriptures to be destined for this punish-
ment; of which St. Jude is about to speak in what follows.
On the sense of προγράφω, to write before, or to display
publicly, as in a writing or picture, see Rom. xv. 4. Eph. iii. 3.
Gal. iii. 1, where see note. The πρὸ may have, and probably has
here, the sense, previous designation.
The word κρῖμα does not signify sin, but punishment (see
2 Pet. ii. 3), and what St. Jude says, is, that these men were
publicly warned beforehand of the punishment (κρῖμα) they would
incur, if they were guilty of the sins which they are now com-
mitting. The words τοῦτο τὸ κρῖμα signify this punishment,
which he is sbout to specify in the sequel; a frequent use of
οὗτος. See Ktihner, § 626. Matthia, § 470.
The doom which they would incur had been προγεγραμμένον,
written publicly beforehand, in the prophecy of Enoch (v. 14),
and visibly displayed in the punishment of the Jeraelites (v. 5),
and in that of the rebel Angels (v. 6), and had been graven
indelibly in letters of fire on the soil of Sodom and Gomorrha
Ὁ. ἢ).
ἴ Mines God is unchangeably just and holy, all who sin after
the manner of those who have been thus punished, must look for
like punishment to theirs. They have been publicly designated
beforehand for it, by the punishment of those whom they imitate
in sin. Therefore, these false Teachers cannot plead ignorance of
the consequences of their sin; and you will be without excuse, if
you are deceived by them.
The false Teachers here specially noted were the Simonians,
Nicolaitans, and Ebionites. See Gecumen. and Theophylact, and
cp. below, v. 7, and above on 2 Pet. ii. 1.
— τὴν τοῦ Θεοῦ] turning the grace of our God into lascivi-
ousness: as the Gnostic Teachers did, by perverting the doctrine
of Christian liberty into a cloke of maliciousness. See on | Pet.
ii. 16. 2 Pet. ii. 19; and cp. the words of S. Augustine, quoted
on 2 Pet. iii. 16. He refers specially to the Nicolaitans and dis-
ciples of Simon Magus. See Didymus here in Bibl. Patr. Max.
iv. p. 336.
— καὶ τὸν μόνον Δεσπότην καὶ Κύριον ἡμῶν ᾿Ιησοῦν Χριστὸν
ἀρνούμενοι) and denying our only Master and Lord Jesus Christ.
The word δεσπότης, Master, here designates Christ; as may be
inferred from the place in St. Peter’s Epistle (2 Pet. ii. 1), where
it is said that these false Teachers deny the Master (δεσπότην)
Who bought them; that is, they deny Him Who purchased them
with His own blood, 1 Pet.i.19. Cp. Rev. v. 9, frydpacas τῷ Θεῷ
ἡμᾶς, and the note above, 2 Pet. ii. 1, for a detailed account of
the various modes in which the Gnostic and other false Teachers
of the Apostolic times “ denied the Lord who bought them.”
After δεσπότην Elz. writes Θεόν; but this is not in A, B, C,
and is cancelled by Griesb., Scholz, Lach., Tisch. It is found
in G, K, and many Cursives, and in the Syriac, Arabic, and
ASthiopic Versions, and in Theophylact and Gicumen. Cp. note
above on 2 Pet. ii. 1.
δ. ὑπομνῆσαι δὲ ὑμᾶς βούλομαι] but I am desirous to remind
you who know all things once for all; εἰδότας has a present
sense, ‘‘ who know ;”’ not “ who knew.”
The reading πάντα, all things, is that of A, B, C, and of
Vulg., Copt., Syriac, and several Cursives and Fathers; and is
preferable on many accounts to τοῦτο, this, the reading of Elz.
St. Jude wrote this Epistle against the Gnostics, who (as
Vou. Il.— Parr lV.
their name declares) professed superior gnosis or knowledge; and
under pretence thereof beguiled their hearers into corrupt doc-
trines and licentious practices. See above on 2 Pet. i. 2, 3.
St. Jude assures his disciples that they themselves have all
necessary knowledge, that they know all things. Compare
1 John ii. 20, ofSare πάντα.
Ye need not any new doctrines from these Teachers ; nor do
ye require any further teaching from me, since ye have been fully
instructed already by the other Apostles. But (δὲ) my desire is
to remind you of what ye already know, and therefore I now
write. Cp. 2 Pet. i. 12, μελλήσω ὑμᾶς ἀεὶ ὑπομιμνήσκειν περὶ
τούτων καίπερ εἰδότα".
They knew all things once for all (ἅπαξ), for they had re-
ceived ‘the faith once for all delivered to the Saints,” νυ. 3.
The sense of ἅπαξ is precisely the same hereasthere. Cp. Bengel,
Stier, Huther.
— ὅτι ὁ Κύριος] that the Lord having saved the people (of
Israel, ep. 2 Pet. ii. 1) out of the land of Egypt.
It is observable that A, B have Ἰησοῦς, Jesus, here for
Κύριος. According to this reading, Jesus Christ is represented as
baving delivered the Israelites And this reading is supported by
several Cursives, and the Vulg., Coptic, Sahidic, Aithiopic, and
Armenian Versions; and by Didymus, Cyril, Jerome, Cassian ;
and is received by Griesb. and Lachmann.
This doctrine had been already taught by the Apostle St.
Paul, in his commentary on the history of the Exodus, where he
speaks of Christ as present with the Israelites in the wilderness.
See ] Cor. x. 1—1]. Heb. iii. 7—19; iv. 1, 2.
St. Jude “ the servant of Jesus Christ’’ (v. 1), refers to the
deliverances of the Exodus, described by Moses, as the act of the
Lord; and to the prophecy of Enoch concerning the future
Advent of the Lord (v. 14), and also to the Apostles of the Lord
(v. 17), and thns he reminds his readers, against the allegations
of the false Teachers, that the God of both the Old and the
New Testament is One; and that in both Christ is the Lord.
Cp. Theophylact here.
This passage is cited by 3. Clement of Alexandria, in the
second century. Predag. ii. p. 239.
— τὸ δεύτερον) the second time. The first thing that God
did was to deliver them; the second thing was to destroy them;
the first time that they needed His aid, He delivered them; the
next time that they needed it, He destroyed them (cp. Winer, p.
547) ; 80 soon did destruction follow deliverance, even of His own
people. Let this be a warning to those false Teachers, and to you.
6. ἀγγέλους re] and not only men did He thus punish, but
Angels also, namely, those who did not keep their own first estale
(their original bliss in heaven which He gave them as their own),
but left their proper habitations, He hath kept under darkness
with everlasting chains until (and for) the Judgment of the
great Day.
“ Proprium principatum ; scilicet quem acceperant secundum
profectum ; sed deliquerunt suum habitaculum, coelum videlicet
ac atellas, et apostate: facti sunt.’’? Clemens Alex. l.c. p. 1008.
The Fall of the Angels is here declared to be due to their
own deliberate will and deed; it was due to pride. See 1 Tim.
iii. 6.
Their chains may well be called ἀΐδιοι, everlasting; for,
though their chain now permits them to visit this nether region,
yet they always carry that chain with them, and are restrained
from injuring God’s servants; and by attempting to do so they
are aggravating their sin and punishment; and they are kept for
ever from recovering their first estate, and original habitation ;
and at the Judgment of the great Day they will be cast into the
Lake of Fire. Cp. Rev. xx. 2, 3.
On the present condition, and future destiny of Evil Angels,
see above, note on 2 Pet. ii. 4.
S. Clement of Alerandria says here (p. 108), that the
chains in which the evil angels are now confined are the darkness
of the air near this earth of ours (‘ vicinus terris locus, caliginosus
aér’”’), and that they may well be said to be chained, because
they are restrained from recovering the glory and happiness they
have lost. The phrase, “chain of darkness,” occurs in Wisd.
xvii. 17. ᾿
138 JUDE
7—10.
fGen.19.24. εἰς κρίσιν μεγάλης ἡμέρας δεσμοῖς ἀϊδίοις ὑπὸ ζόφον τετήρηκεν'" 7‘ ds Σόδομα
I 1% 19. Ν , 9€ Ν ε a 28 , , 9 a
lea lye, καὶ Τόμοῤῥα, καὶ αἱ περὶ αὐτὰς πόλεις, τὸν ὅμοιον τρόπον τούτοις ἐκπορνεύ
Ton 4.6: σασαι, καὶ ἀπελθοῦσαι ὀπίσω σαρκὸς ἑτέρας, πρόκεινται δεῖγμα πυρὸς αἰωνίου
Ezek. 16. 49.
Hos. Le δίκην ὑπέχουσαι. ᾿
isn ε ,’
Luke 17.29 8 ε Ὁμοίως μῶντοι καὶ οὗτοι ἐνυπνιαζόμενοι σάρκα μὲν μιαίνουσι, κυριότητα
. 2. 6. > »- an ne ΝΥ ΝΥ 3 a
apet.2.10 11. δὲ ἀθετοῦσι, δόξας δὲ βλασφημοῦσιν. 9} Ὁ δὲ Μιχαὴλ ὁ ἀρχάγγελος, ὅτε τῷ
Ὁ oo 4
pigs Διαβόλῳ διακρινόμενος διελέγετο περὶ τοῦ Μωύσέως σώματος, οὐκ ἐτόλμησε
2 Ῥεῖ, 2.}1 a
Rev. ΠΝ κρίσιν ἐπενεγκεῖν βλασφημίας, ἀλλὰ εἶπεν, ᾿Επιτιμήσαι σοι Κύριος. 19 ' Οὗτοι
This passage ia cited by Origen in Matt. tom xv. p. 693, and — ἐνυπνια(ζόμενοι)] dreaming, they dream evil things, and
in Rom. lib. 3, vol. iv. p. 510, where he calls this Epistle “ scrip- | fondly deem them to be Clem. Alex. They profess
tura divina,” ibid. lib. v. p. 549.
1. Σόδομα καὶ Τόμοῤῥα] Sodom and Gomorrha are also set
before you as warnings in Holy Writ. Gen. xix. 24. Deut. xxix.
23. Isa. xiii. 19. Jer. 1.40. Ezek. xvi. 49. Hosea xi. 8. Amos
iv. 11. Zeph. ii. 9; and in the New Testament, Luke xvii. 28,
29. Rom. ix. 29. 2 Pet. ii. 6.
— αἱ περὶ αὐτὰς πόλεις} the cities around them, Admah, and
Zeboim. Deut. xxix. 23. Hos. xi. 8.
— τὸν ὅμοιον τρόπον τούτοις] having given themselves over to
Sornication, in like manner to that of these men (on this use of
ὅμοιος see Rev. xiii. 11). These Gnostic Teachers and their
votaries were guilty of harlotry, and their sins were also like those
of the inhabitants of Sodom and Gomorrah, going after strange
fresh (cp. Rom. i. 27). See the description of the Nicolaitans,
S. Tren. i. 20. Theodoret, her. fab. i. Epiphan. ber. xxv.; and
cp. note above, on 2 Pet. ii. 2, and below, on ». 8.
It is observed in the valuable Ancient Catena on this Epistle,
published by Dr. Cramer, p. 157, that St. Jude, in this and the
following passages, is warning his readers against the false
doctrines, and licentious practices, of the following heretics of
the Apostolic, and sub- Apostolic age, namely, the Simonians,
Nicolaitans, Ebionites, Cainites, Borborites, Valentinians, Se-
thians, Marcioniles, Manicheans. The Epistle cannot be rightly
understood without reference to their tenets. :
— πρόκεινται δεῖγμα πυρὸς αἰωνίου) are set forth as an
example of everlasting fire. Cp. 2 Pet. ii. 6, πόλεις Σοδόμων
καὶ Toudppas κατέκρινεν, ὑπόδειγμα μελλόντων ἀσεβεῖν τε-
θεικώς. Cp. 1 Maccabees ii. 5. Wisdom x. 7, and S. Jreneus,
iv. 70, “‘pluerat Deus super Sodomam et Gomorrham ignem et
sulphur de coelo, exemplum justi judicii Dei.”
St Jude does not say, that these Cities are suffering the
penalty of everlasting fire, but that by their punishment and
perpetual desolation (δίκην ὑπέχουσαι), they are a specimen of
that fire which awaits the ungodly, and which is everlasting. Cp.
Cassiodorus, Estius, Stier, and Huther here.
Or, if, with the English Version, De Wette and others, we
render the words thus, “are set forth for example, suffering the
vengeance of efernai fire,” then they are to be thus expounded ;
“As Sodom and Gomorrha suffer the vengeance of a fire that
consumed them finally, so that they will never be restored, as long
as the World lasts, so the bodies and souls of the wicked will suffer,
as long as they are capable of suffering; which, since they are im-
mortal, will,’’ as Tertullian says, ‘‘ be for ever,” " erimus iidem,
qui nunc, nec alii ee ee! Dei me cultores,
apud Deum semper, profani verd in poenam uée jugis ignis,
Talientes ex ‘ped iota ejus, divind ‘scilicet, ‘jebmlauareBoncn
incorruptibilitatis.”” (Apol. 48.)
Cp. notes above, on Matt. xxv. 46. Mark ix. 44—48. 1 Cor.
xv. 26, and see By. Taylor, Serm. iii., on Christ’s Advent to
Judgment, Part iii. § 6, where will be found a complete and
conclusive argument on the Eternity of Future Punishment, and
Dr. Horbery on the Scripture Doctrine of Future Punishment,
chap. ii. Num. xciv.
8—16.] This passage is referred to by Clemens Alexandrin.
Strom. iii. p. 431, where he speaks of this description as pro-
phetic, and as applicable to false Teachers also of the age after
the Apostles.
8. ὁμοίως μέντοι] in like manner however, notwithstanding
these warnings, these false Teachers proceed, with wilful and
presumptuous recklessness, in the same course as ‘those, whose
example of suffering ought to have deterred them from sinning.
The Sodomites are specially mentioned by St. Jude, because some
of the Gnostics in their unclean recklessness of living even
honoured them as free, and as proficient in superior knowledge !
A fearful warning against the flagitious results of Heresy. See
Treneus i. 35, and above, Introduction to St. Peter’s Second
Epistle, p. 72, and to St. John’s First Epistle, p. 102, and 1 John
i. 6, and below, note on v. 1}.
superior knowledge, and yet they live like men in a dream, from
which they will awake to woe.
On this word see the fearful comment and recitals of cume-
nius and Epiphanius, heeres. xxvi.
— σάρκα μὲν μιαίνουσι] they defile the flesh with filthy lusts,
in which they are led to indulge by their denial of Christ's
Incarnation and Passion, and of the Resurrection of the flesh.
See above, on 2 Pet. ii. 2. 10--- 12.
The μὲν, indeed, om the one side, with its correlative δὲ,
which follows (σάρκα μὲν μιαίνουσι, κυριότητα δὲ ἀθετοῦσι) sug-
gest by a slight but significant touch, that there is a moral and
metaphysical connexion between sensual defilements of the flesh,
and contumelious oufrayes against lordship. The reason is
obvious. They who pollute the flesh, which has been consecrated
by Christ’s Incarnation, will not ecruple to revile His dominion
and dignity, and that of those who are His Representatives.
Sensuality and Lawlessness are joined together in the same man-
ner by St. Peter (2 Pet. ii. 10).
— κυριότητα δὲ ἀθετοῦσι] they reject lordship. See on 2 Pet.
ii. 10.
— δόξας δὲ βλασφημοῦσιν»] and speak evil of ylories or dignities.
See on 2 Pet. ii. 10.
9. ὁ δὲ Μιχαήλ] but (in a very different spirit from that of
these men, who imitate the rebel Angels and the men of Sodom),
Michael the Archangel, when contending even with the devil, he
was disputing about the body of Moses.
Michael = = who is as God? who is like Gud? Cp.
Rev. xiii. 4, with Dan. x. 13. 21; xii. 1, and Rev. xii. 7; and
the word Archangel occurs 1 Thess. iv. 16.
The Gnostic false Teachers, against whom St. Jude writes,
professed to revere Angels: they said that the World was made
dy Angels; and they even worshipped them. See above, on Col.
ii. 8. 18, and 2 Pet. ii. 1. 10.
St. Jude therefore refers to the example of an Archangel,
and thus puts them to shame. These false Teachers despised
lordships and reviled dignities. But the Archangel Michael,
although contending even with a fallen Angel, the leader of fallen
Angels, the Devil,—2iaBdry, the calumniator, or railer,—and
disputing with him concerning the body of Moses, which God had
buried and concealed (Deut. xxxiv. 6), in order, as is probable,
that it might not become an object of worship to the Israelites ;
and which, it seems, the Devil desired to possess, in order that
God’s purpose in this respect might be frustrated, and that the
mortal remains of that faithful servant of God might be made to
be an occasion of creature-worship to the Israclites,—as the brazen
serpent set up by Moses was made to be (2 Kings xviii. 4), and as
the relics of holy men have been made in later times,—yet even
against him, the Arch-enemy of God, and even on such an occasion,
the Archangel Michael did not venture to bring a railing sentence,
but reserved all Judgment to God, and said, The Lord rebuke thee.
The Archangel was courteous in his | even to the
Devil ; so was Abraham to Dives in torment (Luke xvi. 25), and
Christ to Judas the traitor (Matt. xxvi. 50).
The Jews themselves, from whom the Gnostics for the most
part arose (see Introduction to St. John’s First Epistle, p. 98,
and on 2 Pet. ii. 1), had a tradition, that Sammael, the prince of
the Devils, had a contest with the Archangel Michael, concerning
the body of Moses, at the time of his death and burial (Liber de
Morte Mosis, p. 161, and the Rabbinical testimonies in Wetstein,
p. 735, and Origen de princip. iii. c. 2, where he says that St.
Jude is here citing 8 book called the ‘‘ Ascension of Moses.”
Compare Gcumenius here). That the devil’s design was to
defeat God’s purpose with regard to that body, may be concluded
from Michael’s words, as recorded by St. Jude, ‘ The Lord rebuke
thee! ’’ words like those which God Himself addressed to Satan,
when he stood at the right hand of the Angel to resist him, when
he was about to clothe Joshua with fair raiment, instead of filthy
garments (Zech. iii. 2, 3).
JUDE 11---18.
δὲ, ὅσα μὲν οὐκ οἴδασι, βλασφημοῦσιν' ὅσα δὲ φυσικῶς, ὡς τὰ ἄλογα ζῶα,
5. » > 4 ,
ἐπίστανται, ἐν τούτοις φθείρονται.
‘
lik > XN 3 a 9 A eQa a gee > , Q a , a x
Οὐαὶ αὐτοῖς, ὅτι τῇ ὁδῷ τοῦ Κάϊν ἐπορεύθησαν, καὶ τῇ πλάνῃ τοῦ Βαλαὰμ i Gen. 4.8.
μισθοῦ ἐξεχύθησαν, καὶ τῇ ἀντιλογίᾳ τοῦ Κορὲ ἀπώλοντο.
121 οὗτοί εἰσιν ἐν ταῖς ἀγάπαις ὑμῶν σπιλάδες, συνενυωχούμενοι ἀφόβως,
um. 16.1.
& 21.7, 21.
2 Pet. 2.15
1 John 3. 12.
1 Prov. 25. 14.
. . 2. 13, 17,
ἑαυτοὺς ποιμαίνοντες: νεφέλαι ἄνυδροι ὑπὸ ἀνέμων παραφερόμεναι: δένδρα δ Δ."
φθ N ¥ δὶ > 6 4 3 θέ 13 πὶ,’ "Ὁ Tea. 57. 10
ἱνοπωρινὰ, ἄκαρπα, δὶς ἀποθανόντα, ἐκριζωθέντα' κύματα ἄγρια θα- τὰ τε. 51. το.
Hence some ancient Expositors conjecture, that Satan
claimed the body of Moses, on the plea that he had killed the
Egyptian (for which they refer to the testimony of some Apo-
cryphal books), and that Satan resisted Michael, when he was
about to divest Moses of his garment of mortality, and to clothe
him in that glorious brightness in which he appeared at the
Transfiguration. Matt. xvii.3. Mark ix. 4. Luke ix. 30. See
Theophylact, Gcumen., and, in particular, Catena, pp. 160—
163; and cp. Philo de Sacrif. Abel, p. 102.
10. ὅσα μὲν οὐκ οἴδασι) ὅσα gue et quanta, what and how
great things—namely, God, and Christ, and the Holy Angels—
δὲν ct not, they revile. On this use of ὅσα, see Rev. i. 2,
α εἶδε.
These false teachers boast of their superior knowledge, but
they revile such things as they know not, spiritually and intel-
lectually ; and as many things as they have experience of, and
sensible acquaintance with, such as the objects of the carnal
appetite, ‘‘ Comedere et bibere, et rebus venereis indulgere, et alia
aul que sunt communia cum animalibus ratione carenti-
us’? (Clem. Alex., p. 1008), in these things they corrupt them-
selves.
On the difference between οἶδα and ἐπίσταμαι, cp. Acts xix.
15. Heb. xi. 8. James iv. 14 ; and cp. note above, on } John ii. 3.
11. οὐαὶ abrois] Woe unto them! cited by S. Clemens
Alexandrin., Peedag. ii., p. 239.
— τῇ ὁδῷ τοῦ Κάϊν] in the way of Cain: specially applicable
to some classes of the Gnostics, who dared impiously to affirm,
that ‘‘ Cain was made by a Power superior to that of the Creator ;
and who acknowledged Esau, Korah, and the Sodomites, and all
such, as their own kindred.” See Irenaeus, i. 31 (Stieren), i. 35,
p. 113 (Grabe). Cp. Tertullian, Preescr. c. 47. Clem. Alexandr.,
Strom. vii., p. 549. S. Hippolyt., Phil. p. 133. Epiphan.,
Her. 38. Theodoret, Heeret. fab., c. 15; Philastr., c. 2.
Tillemont, ii. p. 21. These false Teachers destroy, like Cain ;
they love lucre, and allure to sin, like Balaam; they make
divisions in the Church of Christ, like Korah. Caten., p. 164:
and cp. Bede, and note above, on 1 John i. 6.
— τοῦ Βαλαάμ] of Balaam.
On the resemblance of the Gnostic Teachers to Balaam, see
on 2 Pet. ii. 18, and Didymus here, p. 333.
— μισθοῦ] for reward: the genitive of the object. Winer,
§ 30, p. 183; or price, ibid., p. 185.
— ἐξεχύθησαν) they poured themselves out in a torrent: they
rushed in a foul, headlong cataract of sin and recklessness. Com-
pare the metaphor in 1 Pet. iv. 4, ἀσωτίας ἀνάχυσιν. On this
use of the word, see the examples in Loesner, p. 503.
— τῇ ἀντιλογίᾳ τοῦ Κορὲ ἀπώλοντο] and they perished in the
gainsaying of Korah: that is, in gainsaying, like that of Korah
and his company (Numb. xvi. 33). ‘The doom of those who
rise against the True Faith, and excite others against the Church
of God, is to be swallowed up by the Earth, and to remain in the
gulph below, with Κογαλ, Dathan, and Abiram.” Irenaeus (iv.
43, Grabe).
This warning of St. Jude, a Christian Apostle, is a proof
that the sin of Korah and bis company, rising in schismatical
opposition to their Rulers temporal and spiritual, may be com-
mitted in Christian times. And the words of 8. Jreneus explain
what that sin is, and what its punishment. Cp. Dr. W. H.
Mill's Sermon, ‘‘ On the Gainsaying of Korah ;’’ preached on the
29th of May. Cambridge, 1845.
Some of the Gnostics professed even to Korah with
admiration. See Jren. i. 34, Grabe. Theodoret, Heeret. fab.,
c. 15; and above, on v. 11, and on 1 John i. 6.
12. ἐν ταῖς ἀγάπαις ὑμῶν) in your love-feasts, provided at
the common cost of the Churches in the exercise of charity and
hospitality. See above, on 2 Pet. ii. 13. Tertullian, Apol. 39.
Lighifoot, in 1 Cor. xi. 31. Bingham, xv. c. 7.
St. Jude here adds a new circumstance to what had been
before said on this matter by St. Peter. See 2 Pet. ii. 11. 13,
and the next note. S. Hippolytus (Ref. Heres., p. 175) ἀθ-
scribes the Simonians as saying that their promiscuous pulfe:s were
τελείαν ἀγάπην, and μακαρίζοντας ἑαυτοῦς ἐπὶ τῇ μίξει : cp. what
he says of the Nicolaitans, p. 258.
— omadbes] rocks, shoals. 80 Ccumen. Theophylact.,
Etymol., where the word is explained by rocks under the surface
of the sea, ὕφαλοι πέτραι; and this sense has been adopted by
Lightfoot, Wetstein, Whitby, Meyer, De Wetle, Schleusner,
Huther, Peile, the American Revisers, and many other recent
Expositors. Indeed, this is the only sense in which the word
σπιλὰς is found in ancient authors; and it i®a word of frequent
occurrence. See Homer, Odyss. iii. 298; v. 401. 405; and the
authorities in Wetstein, p. 736.
Besides, St. Jude is comparing these false Teachers to
objects in the natural world, viz., clouds, trees, waves of the sea,
wandering stars. Therefore the word rock, reef, or shoal, seems
to harmonize better with the context than spots, which is indeed
the sense of owido: (2 Pet. ii. 13), but not of σπιλάς. False
Teachers in a Church may well be called σπιλάδες, shoals or
rocks, as well as waves and wandering stare; and this figurative
expression seems to add completeness to the picture. In Heretical
Teaching there are the wandering stars above, beguiling the
mariners in the ship of the Church, from the right course; there
are the raging waves dashing against it; and there are the
hidden shoals on which it may strike unawares, and be wrecked.
It is probable that these false Teachers introduced them-
selves clandestinely into the Love-feasts (aydras) provided by
the Churches in the exercise of hospitality for strangers, and thus
inculcated their errors (Liyht/foot, ii. p. 776). And so they were
like dangerous reefs and shoals, on which some made shipwreck
of the faith: ep. 1 Tim. i. 19.
These σπιλάδες may be well said to be ἐν ταῖς ἀγάπαις,
where the Church looks only for peace and safety, as in a deep
and placid harbour. The words scopulus, pdpayt, Charybdis,
Euripus, barathrum, &c., are thus applied frequently to persons.
See Florus iv. 9, where Antony is called a scopulus; and Aris-
toph., Equites 248, φάραγγα καὶ Χάρυβδιν ἁρπαγῆς, and
Anthol. ii. 15. 1, els δολίους, where treacherous persons are com-
pared to ὕφαλοι πέτραι. Horat., Ep. i. 15. 31,—
Pernicies et tempestas barathrumgque macelli,
Quicquid quesierat ventri donabat avaro.
This passage of St. Jude affords another specimen of the
characteristic of this Epistle, adopting, or alluding (o, what had
been said by St. Peter in his Second Epistle; and also adding
some new feature to it. As St. Peter's word ἀπάταις may have
suggested St. Jude’s dydwais, so St. Peter’s word σπῖλοι may
have produced St. Jude's σπιλάδες. Thus St. Jude shows hia
knowledge of that Epistle; he recognizes, illustrates, and con-
firms it; and he also contributes to it new incidents of his own.
See above, on 2 Pet. ii. 11. 13, and note here on Ὁ. 12, and pp.
132, 133.
” After εἰσιν A, B, G insert οἱ, and so Lach., Tisch. And this
reading is confirmed by the identification of the persons with the
emblems which represent them in what follows, viz. Tvees, and
Waves, and Slars. See the notes there.
— ἑαυτοὺς romalvovres] feeding themselves—not the flock.
Ezek. xxxiv. 2. 8. 10.
— παραφερόμεναι)] borne along: so A, B, C, and Griesd.,
Scholz, Lach., Tisch. Elz. has περιφερόμεναι.
— δένδρα φθινοπωρινά) autumnal trees—trees in the fall of the
year (Didymus, Vulgate, Bede, &c., Hammond, Benyel); as
they appear in the season called φθινόπωρον, when the autumn
is verging into winter. It means, therefore, trees without fruit,
or even leaves (CEcumen. and Cafena, p. 166). These Teachers
are too reckless in sin even to be hypocrites, like the barren leafy
fig-tree ; cp. Matt. xxi. 19, 20. Mark xi. 13.20. Cp. Plutarch,
Symp. viii. 10, φθινοπωρινὸς ἀὴρ, ἐν ᾧ φυλλοχοεῖ τὰ δένδρα.
Wetstein, p. 736; and Dean Trench on the authorized Version,
p. 125. This translation seems preferable to that which renders
the words δένδρα φθινοπώρινα, trees, whose fruit withereth; from
φθίνω, to perish, and ὀπώρα, fruit. St. Jude does not, it seems,
mean to say that their fruit perishes, but that they have no fruit.
— ἄκαρπα] not only without fruit, but un/rui(ful, incapable
of bearing fruit.
— δὶς ἀποθανόντα, ἐκριζωθέντα] which died twice, and have
been uprooted. St. Jude Ba to the Trees what is true of the
2
110
JUDE 14—17.
Adoons, ἐπαφρίζοντα τὰς ἑαυτῶν αἰσχύνας: ἀστέρες πλανῆται, οἷς ὁ ζόφος τοῦ
σκότους εἰς αἰῶνα τετήρηται.
n Gen. 5. 18.
Dan. 7. 10.
Acts 1.11.
1 Thess. J. 10.
2 Thess. 1. 10.
Kev. 1.7.
ο Zech. 14. δ.
Matt. 12. 36.
& 25, 31.
2 Thess. 1. 7.
p Ps. 15. 10.
2 Pet. 2. 18.
> 39 ε
4 5 Προεφήτευσε δὲ καὶ τούτοις ἕβδομος ἀπὸ ᾿Αδὰμ ᾿Ενὼχ λέγων, ᾿Ιδοὺ,
ἦλθε Κύριος ἐν ἁγίαις μυριάσιν αὐτοῦ,
᾿ \ 3 , ,΄ A 3 a 2 A ‘ , a
πάντων, καὶ ἐξελέγξαι πάντας τοὺς ἀσεβεῖς αὐτῶν περὶ πάντων τῶν
ἔργων ἀσεβείας αὐτῶν ὧν ἠσέβησαν, καὶ περὶ πάντων τῶν σκληρῶν,
4 3 4 > > a ε Δ 3 Cal
ὧν ἐλάλησαν κατ᾿ αὐτοῦ ἁμαρτωλοὶ ἀσεβεῖς.
Ἰθρ ωξ,,,2 -? ‘ , δ τὰς -ἐπιθυμέ 2A
Οὗτοί εἰσι yoyyvoral, μεμψίμοιροι, κατὰ τὰς ἐπιθυμίας αὐτῶν πορευ-
15 0 bal ΄ SN
ποιήσαι κρισιν κατα
ὄμενοι, καὶ τὸ στόμα αὐτῶν λαλεῖ ὑπέρογκα, θαυμάζοντες πρόσωπα ὠφελείας
χάριν.
17 ε “ 4 3 a ’ aA e 4 fol o eon aA
γμεῖς δὲ, ἀγαπητοὶ, μνήσθητε τῶν ῥημάτων τῶν προειρημένων ὑπὸ τῶν
Persons represented by the Trees, as our Lord in cursing the
Fig-tree spoke to Jerusalem, represented by the Tree, which He
cursed. See on Matt. xxi. 19. Mark xi. 13—20.
In like manner, in the verse following, St. Jude speaks of
these false Teachers as Waves of the sea, foaming out their own
shame; not that Waves do this, but the Men do it, who are
likened to the Waves. He also calls them Stars, to whom the
gloom of the darkness has been reserved for ever; and he applies
to the Stars what is true of the men who are represented by the
Stars. Cp. Catena here, p. 165; and Clem. Alez., p. 1008,
“‘ apostatas significat.””
So these men are Trees which died twice, because these men
having been once dead in trespasses and sins, and raised to life in
baptism, have relapsed and apostatized into the death of sin, and
so have died twice; and because by their sins they have incurred
the second death. See Rev. ii. 11; xx. 6. 14; xxi. 8, where it is
said that the second death is the penalty of the undelieving,
abominable, and fornicators.
They are uprooted, because Christ has said, ‘‘Every tree
which My Father hath not planted shall be rooted up’ (éxpi{w-
θήσεται), Matt. xv. 13. Their doom is described as already
executed, because it is certain. Compare in v. 14 here, ἦλθε
Κύριος, **the Lord came.” His coming is certain: cp. Isa. xxi.
9. Jer. li. 8. Babylon is fallen. Rev.x.7. Winer, § 40,
Ρ. 248.
14. προεφήτευσε δὲ καὶ τούτοι] but Enoch, the seventh
JSrom Adam, prophesied also to those. His warning is addressed
to them, as well as to those of his own and future ages; let them
then profit by it. And it was for these, that is for their warning
and benefit, as well as for those of Enoch’s own time.
St. Jude here notes, that Enoch was the seventh from Adam.
The Jewish doctors say, ‘‘The number seven is sacred above all ;
Enoch is seventh from Adam, and walks with God; Moses is
seventh from Abraham; Phineas is seventh from Jacob our
father, as Enoch was seventh from Adam; and they correspond
to the seventh Day which is the Sadéath, the day of rest. Every
seventh age is in the highest esteem.” See the Rabbinical
authorities cited by Welstein, p. 737.
Seven is the sabbatical number, the number of Rest. Enoch,
the seventh from Adam, having finished his course after the
labours of this world, in an evil age, was like a personified
Sabbath. God rested in him, and he rested in God. Cp. notes
above, ὄγδοον Νῶε, 2 Pet. ii. 5.
Enoch, the seventh from -Adam, walked with God in a
corrupt age (Gen. v. 22), and pleased God, and, as St. Jude here
states, delivered a Prophecy concerning the Second Coming of
Christ to Judgment, and the Sabbath of Eternity; and he was
translated and taken to his rest (Gen. v. 24. Heb. xi. 5). He
was a personal type of those holy men, who will be found alive
at that Second Coming, and will be caught up, to meet the Lord,
in the air; and so be ever with the Lord (1 Thess. iv. 17).
Almighty God created the World in Six Days, and rested on
the Seventh Day. Enoch, in the seventh Generation of Mankind
from the Creation of Adam, was taken up by God to his rest.
And some of the Fathers supposed that the World will run its
course for Six millenary perinds, and then have its rest in the
Seventh Millennium. See above, on 2 Pet. iii. 8.
It is worthy of remark, that Enoch lived as many years as
there are days in ἃ Solar year, viz., 365, and was then translated
(Gen. v. 24). Cp. the description of Enoch in Milton, Par.
Lost, 665 ;—
“ Of middle age one rising, eminent
In wise deport, spake much of right and wrong,
Of Justice, of Religion, Truth, and Peace,
And Judgment from above; him old and young
Exploded, and had seized with violent hands,
Had not 8 cloud descending snatched him thence -
Unseen amid the throng; 80 violence
Proceeded.’’
— λέγων} saying, Behold the Lord came with His holy
myriads, to execute judgment.
He says “the Lord came,’’ because the Lord’s Coming is
certain. Enoch, who lived 5000 years ago, saw in the spirit
Christ’s advent as an event that had already happened. A noble
specimen of divine Inspiration. Enoch, the seventh from Adam,
saw Christ—who is the True Rest of the Righteous (Matt. xi. 28,
29) —already come to Judgment. Cp. the prophetic use of the
aorist on Rev. x. 7, ἐτελέσθη, and note above, v. 12.
This citation is found in the second chapter of the Book of
Enoch, which was probably compiled by a Jew, in the first cen-
tury of the Christian era, from traditionary fragments, ascribed to
Enoch (compare Origen here, in Num. 28; c. Cels. v. p. 267.
Augustine, de Civ. Dei, xv. 23. S. Jerome, Script. Eccl. c. 4),
and appears to have been seen by Tertullian, de idol. 4, de culta
fam. i. 3, where he refers in a remarkable e to this citation,
by “Jude the Apostle” (ii. 10). The ‘Book of Enoch” has
been translated into English from the Aithiopie by Dr. Lawrence,
Oxford, 1821, who published the Athiopic Text, Oxf. 1838,
which corresponds with the Greek Fragments cited by the ancient
Fathers. An analysis of the Book of Enoch may be seen in
Fr. Liicke’s Commentary on the Apocalypse, erste Abtheilung,
pp. §9—144. Cp. Winer, R. W. B. i. 477; and note above on
2 Pet. iii. 13.
This citation by St. Jude from the Book of Enoch, which
was not canonical, was probably a reason why some persons had
doubts concerning the authority of this Epistle. See Jerome,
Script. Eccl. c. 4; but S. Jerome says that in his age this Epistle
was authorized by general reception among the Holy Scriptures ;
and he observes in another place, that St. Paul also, in his canonical
Epistles, cites from books not canonical. See 2 Tim. iii. 8, con-
cerning Jannes and Jambres; and that he also quotes heathen
poets. See 3. Jerome in Tit. c.i.; in Ephes. c. v.; and note
above, 1 Cor. xv. 33.
16. yoyyvoral, μεμψίμοιροι) murmurers, against God’s provi-
dence ; querulous, discontented with their own lot. Cp. Theo-
phrast, char. xvii., περὶ μεμψιμοιρίας ; and contrast this character
with St. Paul’s spirit and language in Phil. iv. 11, 12. 1 Tim.
vi. 6—8. Heb. xiii. 5.
— ὑπέρογκα] swelling words. On the boastful vaunting of
these false teachers, see 2 Pet. ii. 8.
— ὀφελείας χάριν] for the sake of advantage.
covelousness, see 2 Pet. ii. 3. 14.
11. ὑμεῖς δέ] But, beloved, remember ye the words which have
been spoken before by the Apostles of our Lord Jesus Christ ;
that they told you, that in the last time there should be scoffers,
walking according to their own lusts: words spoken by the
Apostle St. Peter in his Second Epistle, iii. 2, and confirming the
proof of the priority, authenticity, and genuineness of that
Epistle. See note there, and Hengstenberg on the Apocalypse,
Iatrod. p. 19 (Berlin, 1849), who observes that this verse is de-
cisive on the question of the priority of St. Peter’s Epistle.
There seems also to be a reference here to the description
of the Last Days in St. Paul's last Epistle, 2 Tim. iii. I—6, ἐν
ἐσχάταις ἡμέραις ἔσονται ἄνθρωποι φίλαυτοι x.7.A. There isa
special propriety in this admonitory reference in this Epistle—one
of the last of the Catholic Epistles—to the last warning in the
Epistles, of the Apostles of the Circumcision, and of the Gentiles,
St. Peter and St. Paul. Cp. Gicumen. on v. 1. Compare tho
On their
JUDE 18—25. 141
9
ἀποστόλων τοῦ Κυρίον ἡμῶν ᾿Ιησοῦ Χριστοῦ, 18“ ὅτι ἔλεγον ὑμῖν, ὅτι ἐν 4 Acte20.29.
3 ΄, , » 2 a . Aig Ps ὃ , Tim. 4.1.
ἐσχάτῳ χρόνῳ ἔσονται ἐμπαῖκται, κατὰ τὰς ἑαυτῶν ἐπιθυμίας πορεῦυ- 2 tins. 1.
rd a A 2 . 3.
ὄμενοι τῶν ἀσεβειῶν. 9" Οὗτοί εἰσιν οἱ ἀποδιορίζοντες, ψυχικοὶ, Πνεῦμα 2 2.?,) 8 5.5.
. ¥ Ezek. 14. 7.
μὴ ἔχοντες. Hos. 4 14.
90 “ ts δὲ > \ 3 a ε Ny nae ΄, εκ , 4 & 9.10.
Ὑμεῖς δὲ, ἀγαπητοὶ, ἐποικοδομοῦντες ἑαυτοὺς τῇ ἁγιωτάτῃ ὑμῶν πίστει, ἐν 1 Cor. 2.14.
Πνεύματι ἁγίῳ προσευχόμενοι, 3) ἑαυτοὺς ἐν ἀγάπῃ Θεοῦ τηρήσατε, προσδε-
, x ¥ a ,ὔ ε aA 3 aA a Ἂς 27
χόμενοι TO ἔλεος τοῦ Kupiov ἡμῶν ᾿Ιησοῦ Χριστοῦ eis ζωὴν αἰώνιον.
5. Kai obs μὲν ἐλέγχετε διακρινομένους, 33." obs δὲ σώζετε ἐκ πυρὸς ἅρπά- «πον. 5.4.
3 A a a
ζοντες, obs δὲ ἐλεεῖτε ἐν φόβῳ: μισοῦντες καὶ τὸν ἀπὸ τῆς σαρκὸς ἐσπιλωμένον
χιτῶνα.
*' Τῴ δὲ δυναμένῳ φυλάξαι ὑμᾶς ἀπταίστους, καὶ στῆσαι κατενώπιον τῆς τ Rom. 16. 25.
δόξης αὐτοῦ ἀμώμους ἐν ἀγαλλιάσει, 35 "μόνῳ Θεῷ σωτῆρι ἡμῶν διὰ Ἰησοῦ tR™,'6 7"
admonition in Hebrews xiii. 7, ‘‘ Remember your Rulers, who spoke | doctrines and practices of the heretical Teachers. Cp. v. 14.
to you the word of God,” where St. Paul appears to be exhorting | Compare Hooker, Sermon vi. §§ 13—15.
the Hebrews to remember especially St. James, the Bishop of 20, 21. ἐν Πνεύματι ἁγίῳ προσευχόμενοι] praying in the
Jerusalem (see note there) ; and St. Jude, the brother of James, | Holy Ghost, keep yourselves in the love of God, lnoking for the
here appears to be exhorting his readers to remember St. Peter | mercy of our Lord Jesus Christ, unto life eternal. See above, v. 2.
and St. Paul. A testimony to the Trinity of Persons in the Godhead, and a
On these verses, 17-21, see Hooker, Sermons v. and vi. vol. | remarkable parallel to that of St. Paul, ‘‘ The Grace of our Lord
iv. pp. 819—870. Jesus Christ, and the love of God, and the communion of the
18.] See S. Hippolytus de Consummatione Seculi, § 10, ed. | Holy Ghost be with you all.” 2 Cor. xiii. 14, where see note ;
Fabric., p. 9, who cites this verse. and cp. 1] Pet. i. 1—3.
19. of dwodiop{(ovres] the separatists. The definitive article 22. obs μὲν ἐλέγχετε--- φόβῳ) and some indeed who are con-
joined with the participle describes more than an act, it represents | tentious (διακρινομένους) reprove ye; but others save ye, plucking
ahabit and state. Cp. 6 πειράζων, Matt. iv. 2, and note. ὁ Bax- | them out of the fire; and on others have compassion with fear.
τίζων, Mark vi. 14, and Luke iii. 14, of στρατευόμενοι. So Lach., Tisch., with a preponderance of the other Manu-
St. Jude uses an active verb here, because these false teachers | scripts.
seduced and separated others from the Church, as well as them- Elz. has obs μὲν ἐλεεῖτε διακρινόμενοι, obs δὲ ἐν φόβῳ
selves: cp. Winer, § 38, p. 225, and note above, on Mark xiv. | σώζετε ἐκ τοῦ πυρὸς ἁρπάζοντες. Against this reading it may be
72. Cp. the precept in Barnabas, Epist. c. 4, “Non separatim | also observed that διακρίνομαι ἴῃ the New Testament never signifies
debetis seducere ros, sed in unum conveuientes, inquirite, quod | to make a difference, or to discriminate one thing or person from
communiter dilectis conveniat et prosit.’? And see also the ancient | another, with a view to the preference of the good; but it always
Catena, p. 168, where this word is expounded, “ making schisms | signifies either to doubt (see Acts x. 20; xi. 12. Rom. xiv. 23.
and rending the members of the Ch .? Cp. Hooker, Sermon | Jamesi. 6), or to contend, and dispute, as in this Epistle, v. 9, and
v. § 12. 7 Acts xi. 2: cp. note above, on James ij. 4; and often in the LXX.
— vxixol] animal; not πνευματικοὶ, spiritual, as they pro- Jer. xv. 10. Ezek. xx. 35. Joel iii. 2; and it is therefore expounded
Sessed tu be; and they branded ofhers as merely animal, and not | in this sense here by the ancient Greek Interpreters @cumenius,
spiritual. They are πνεῦμα μὴ ἔχοντες, not having πνεῦμα, i.e, | Theophylact, and Catena, p. 170.
the influence of the Holy Spirit. See Clem. Alex. p. 1308,| The phrase, plucking from the fire, seems to be from Zech.
“non habentes spiritum, qui est per fidem secundum usum justitie | iii. 2, “Is not this as a branch plucked from the fire?" words
superveniens,” and By. Middleton on Matt. i. 18; and John iii, | spoken by the Lord to Satan. It is observable that St. Jude refers
6. Acts vi. 3. Gal. v. 5. 16. 18. 25, 26. to that passage above, v. 9, The Lord rebuke thee! Perhaps
Some of the Gnostics of the sub-Apostolic Age said, as 3. | there may be an allusion also in what follows (hating even the
Trenaus relates, “that animal men {ψυχικοὶ) are conversant only | tunic that has been spotted by the flesh) to the filthy garments
with animal things (ψυχικὰ), and have not perfect gnosis; and which are taken from Joshua as a sign that his iniquilies are
they describe us who are of the Church, as such; and they say | ‘ken away (v. 4), and in order that he may be clothed with 8
that as we are only such, we must do good works, in order to be | 2€w priestly tunic reaching to the feet. See Zech. iii. 4, in LXX.
saved; but, they assert, that /hey themselves will be saved, not — piooivres—xitava] hating even the tunic that has been
by practice, but because they are spiritual (πνευματικοὶ) by nature: | spotted by the flesh.
and that as gold, though mingled with mire, does not lose its Ye have put on Christ (Gal. iii. 27); ye have received from
beauty, so they themselves, though wallowing in the mire of carnal | Him wedding garment (see Matt. xxii. 12) white and clean,
works, do not lose their own spiritual essence. And therefore, | and ye must walk in white (see Rev. iii. 4, 5. 18; vi. 11; xix.
though they eat things offered to idols, and are the first to resort | 14), and not stain your garments (Rev. iii. 4) with the mire of
to the banquets which the heathen celebrate in honour of their | lust and sin (see 2 Pet. ii. 22); and though ye must, in your
false gods, and abstain from nothing that is foul in the eyes of | Christian charity, endeavour to pluck sinners out of the fire, yet
God or man, they say that they cannot contract any defilement | your love for the erring must not tempt you to love their errors.
from these impure abominations; and they scoff at us who fear | While ye strive to rescue the sinner from the flame, ye must
God, as silly dotards (cp. ν. 10), and bugely exalt themselves, | abhor the garb of sin in which he is clothed; ye must Aafe the
calling themselves perfect, and the elect seed; and they even | tunic, the inner robe, soiled by the stains of the flesh, “ anime
make lust a virtue, and call us mere animal men (ψυχικοὺς), | videlicet tunica maculata est spiritus concupiscentiis pollutus car-
and say that we stand in need of temperance, in order to come to | nalibus.” Clem. Alexandr.
the pleroma, but that they themselves, who are spiritual and 24, 25. τῷ δὲ δυναμένῳ) A remarkable sentence, declaratory
perfect, have no need thereof.’’ S. Ireneus i. 6. 2—4. of the true doctrine against the Gnostics. But, to Him that ia able
20. ἐποικοδομοῦντες ἑαυτοὺς τῇ ἁγιωτάτῃ ὑμῶν πίστει} build- | to keep you from stumbling, and to set you blameless before the
ing yourselves upon your must holy faith. Faith is the foundation | presence of His glory with exceeding joy, to the only God our
laid by God, and it is for you to labour in raising the super- | Saviour, through Jesus Christ our Lord, be Glory, Majesty,
structure upon it. Cp. 2 Pet. i. 5, ἐπιχορηγήσατε τῇ πίστει | Strength, and Authority before all Eternity, and now and for
ὑμῶν τὴν ἀρετήν. evermore. Amen. The δὲ, dué, at the beginning of the sentence,
He had exhorted them to contend earnestly upon and for the | is not to pass unnoticed. False teachers may seek for glory else-
Faith once for all delivered to the Saints (v. 3), he now exhorts | where. Buf you will ascribe it all to God through €hrist.
them to build themselves up upon it. The Christian Soldier must 24. ὑμᾶς] you. So Elz., Lach., and C, G, and Vulg., Syriac,
also be a Christian Builder. He must have a sword in one hand | Aradic, Avthiopic, and many Cursives.—Tisch. reads αὐτοὺς,
and a trowel in the other. See above, Infroduction to 2 Peter, | them.
p- 70, 71. 25. μόνῳ] Elz. adds σοφῷ, not in A, B, C, and rejected by
This Faith is called most holy in opposition to the unholy | Griesb., Scholz, Lach., Tisch.
142 JUDE 25.
Χριστοῦ τοῦ Κυρίου ἡμῶν δόξα, μεγαλωσύνη, κράτος καὶ ἐξουσία πρὸ παντὸς
τοῦ αἰῶνος καὶ νῦν καὶ εἰς πάντας τοὺς αἰῶνας, ἀμήν.
— διὰ Ἰησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν] through Jesus Christ — πρὸ παντὸς τοῦ αἰῶνος before all eternity: also omitted
our Lord,—can by Elz.; but in A, B, C, G, and received | by Eilz., but found in A, B, C, G, and received by Scholz, Lach.,
by Griesh., Scholz, Lach., Tisch.; and having a peculiar pro- | Tisch., ‘and also very appropriate in this Epistle, as asserting the
priety in this Epistle, directed against Heretics who separated | Eternal Pre-existence of Christ against the false Teachers. Cp.
from Christ, and did not acknowledge Him as the Giver | Introduction to St. John’s First Epistle, pp. 98—101.
of all grace from God. Cp. on 2 Pet. ii. 1.
INTRODUCTION
TO
THE BOOK OF REVELATION.
On the Design and Structure of the Apocalypse.
To understand the design of the ArocaLypsg or Book of RevELation, we must consider the circum-
stances of the Author at the time when it was written.
The writer was the beloved disciple, St. John, the Apostle and Evangelist' of Christ. At the
date of the Apocalypse he was left, as is most probable, the last survivor of the Twelve. Many of
his brother Apostles had died as martyrs of Christ. Jerusalem had been destroyed by the armies
of Rome, according to the prophecies that he had heard from his Divine Master’. Thus the
Truth of Christ’s words had been manifested; and the Majesty of His Power in that Judgment,
executed on those who rejected and crucified Him, had been displayed.
But now the Roman Power, which had been employed by Almighty God to punish Jerusalem for
its sins, was persecuting Christianity. Under the Emperor Nero, it had slain the Apostles St. Peter
and St. Paul; and now in the last years of the reign of Domitian it was raging against the Church
with greater violence. It had banished St. John in his old age to the Isle of Patmos, “for the
word of God and for the testimony of Jesus Christ *.”” Other conflicts were at hand. The faith of
‘the Church was to be tried in a succession of Persecutions breaking forth at intervals for the space
of more than two centuries.
When these Persecutions had ceased, Christianity would have to pass through a severer ordeal.
In the fourth and fifth Centuries, the Church would be distracted by dissensions, and the True Faith
would be depraved by heretical adulterations. Intestine Discords and Corruptions would expose it
to the assaults of adversaries from without, who would be suffered by Almighty God to chastise
Christendom.
Such calamities as these might perplex many. Many might be tempted to faint and falter
in the faith, and to sink into despondency and despair. Century after century would pass away.
The darkness would seem to be growing thicker and thicker around the vessel of the Church, and
the tempest to be rising higher and higher; and Christ would not yet be seen walking on the waves,
coming to the ship, and stilling the storm.
We, who live at a distance of more than seventeen hundred years from the date of the
Apocalypse, and look back from our own age to that of St. John, know what the prospect was,
which was seen by Him who dictated the Apocalypse—“ the Revelation of Jesus Curisr ‘.”
We also know, that some things lie still beyond us, which were foretold by Patriarchs and
Prophets, and were clearly foreseen by Christ. His Second Advent, the General Resurrection, the
Universal Judgment, the joys of Heaven, and the pains of Hell, these things lay open to His eye.
If now we proceed to examine the contents of the Apocalypse, we find that it is adjusted in a
remarkable manner to these circumstances.
An uninspired Christian writer, living at the date of the Apocalypse, the end of the First
Century, and contemplating the divine Origin of the Gospel, and the miracles wrought by Christ
and His Apostles; and reflecting on the Destruction of Jerusalem, and on the Dispersion of the Jews
1 These assertions will be substantiated hereafter: see p. 152. 5 Rev. i. 9.
2 Matt. xxiv. Mark xiii. Luke xxi. * Rev. i. 1.
144 INTRODUCTION TO
for their rejection of Christ according to His prophecies, and observing the marvellous extension
of the Gospel at that time, would have augured for the Christian Church a speedy and complete
Victory. He would have anticipated, that after a short struggle it would have triumphed over
Heathenism, as Christ had triumphed over Jerusalem. And if such a writer had also been informed,
that after a conflict, of little more than two centuries, with the Heathen Power of Rome, Christianity
would have been accepted by the Imperial Masters of the World, he would have been strongly
confirmed in that cheering anticipation.
But this is not the tone of the Apocalypse.
It reveals a long train of future sufferings, failings, and chastisements in the History of the
Church. And yet it cheers the reader with the consolatory assurance, that Christ is mightier than
His enemies; that He went forth in the first age of the Gospel like a royal warrior, ‘“ conquering
and to conquer’;” and that He enables all His faithful servants to overcome’; that they who
die for Him, dive; that they who suffer for Him, reign’; and that the course of the Church of Christ
upon Earth is like the course of Christ Himself; that she is here as a Witness of the Truth, that
her office is to teach the world ; that she will be fed by the Divine hand, like the Ancient Church ‘
with manna in the wilderness; that she will be borne on eagles’ wings in her missionary career
throughout the world; and yet that she must expect to suffer injuries from enemies and from
friends; that she too must look to have her Gethsemane and her Calvary, but that she will also
have her Olivet; that through the pains of Agony and Suffering, and through the darkness of the
Grave, she will rise to the glories of a triumphant Ascension, and to the everlasting joys of the new
Jerusalem; that she, who has been for a time “the Woman wandering in the wilderness*,” will
be for. ever and ever ‘the Bride” glorified in heaven °.
It will be readily acknowledged by those who contemplate the course of the Church from the
days of St. John to the present age, that such a representation of it is in perfect accordance with
the facts of the case; that it bears evidence of divine foresight; and that it was well adapted to
serve the purpose of rescuing the minds of Christians in every age from the dangers of despondency
and unbelief, and also from the snare of indulging in illusory hopes and visionary dreams of perfect
spiritual unity, and religious purity upon earth; and that it was admirably framed to instruct and
prepare them to encounter trials and afflictions with constancy and courage, and to endure hardness
as good soldiers of Christ; and to strengthen their faith, and quicken their hope even by those
trials and afflictions, as having been foretold by Christ in this Book; and that it thus affords a
pledge that the other predictions of this same Book, which reveals the full and final Triumph of
Christ and the eternal Felicity and Glory of all His faithful servants, and the destruction of all
His Enemies, will not fail of their accomplishment.
The Apocalypse is therefore a Manual of Consolation to the Church in her pilgrimage through
this world to the heavenly Canaan of her rest.
In another respect also it is fraught with spiritual comfort and edification.
At the time when the Apocalypse was written, Jerusalem was trodden under foot by the
Heathen. Her temple had been burnt by Roman armies; her Sacred Vessels had been carried to
Rome; no sacrifices were offered on her altars, the sound of her holy songs had ceased; her Festivals
were no more frequented by Jews from every region under heaven; her inhabitants had been
scattered abroad among the nations of the earth. Almighty God seemed to have hidden His face
from His people, and to have rejected them for ever. Here then was an urgent need of comfort to
those who mourned, in the spirit of Jeremiah, amid the ruins of their Sion, and wept over her
desolations, and remembered the city of their solemnities’, and all the pleasant things that she had
enjoyed in the days of old*.
This comfort is supplied by the Apocalypse.
It carries the reader back to the first ages of Israelitish history. It places him in Egypt’, and
teaches him to recognize there, in the Aneient Church of God, a type and figure of the Church of
Christ. Or rather, since there is but one Church of God from the beginning of the world to the end,
we may boldly say that the Apocalypse identifies the Catholic Church of Christ with God’s ancient
People in Egypt. It takes up the history of the Plagues of Egypt, and teaches the true Israelites
τ Rev. vi. 2. 4 Rev, xii. 6. 14. T Isa. xxiii, 20.
2 See ii. 7; xii. 11; xv. 2. > Rev. xii. 1—6. 8. Lam. i. 7.
5 See i. 6; v. 10; xx. 4—6. 6 Rev. xxi. 2. 9. 9 See Rev. viii. 7.
THE BOOK OF REVELATION. 145
of the Christian Sion to regard them as prophetical shadows of those judgments which Christ, Who
was typified by Moses, and who acted by the hand of Moses, will execute on all the Pharaohs of this
world, who persecute His Church.
The Apocalypse adopts the scenery of the Exodus, and renews the Song of Moses’, the servant
of God, and puts it into the mouth of the Israel of God, standing in safety on the shore of a sea of
glass, the calm sea of everlasting peace. It appropriates the History of the Ancient Church in the
Wilderness, and teaches us to regard it as a prophetic representation of the pilgrimage of Christ’s
Church on Earth on her way to her land of promise; it takes the trumpets of the Priests, and blows
a prophetic blast against the Jerichoes of this world; and makes us hear, with the ear of faith, the
last trump of the heavenly Joshua coming to judge the earth, and leading the armies of Israel to
their heavenly inheritance.
The Apocalypse also dwells on a later period of the Jewish History, the captivity of Babylon’;
it also christianizes that.
The Assyrian Babylon was taken by Cyrus in the hour of its pride and revelry, and of its
sacrilegious contempt of God; the waters of its great river Euphrates were drained off, and the
besieging armies entered into the city by the dry channel of the stream ; and in consequence of the
Fall of Babylon, the People of God were delivered, and were restored to their own land.
Here was another prophetic intimation of what the true Israelite might expect to see in the
History of the Church.
Many of the Jews returned to Jerusalem after the fall of Babylon, and the Temple was rebuilt.
But the Ten Tribes were still scattered abroad. They have not returned to this day. But there is
comfort for them in the Apocalypse. The Gospel is preached to all Nations®. The true Jerusalem
is every where. The Christian Sion is “the Mountain of the Lord’s House, which shall be estab-
lished in the top of the Mountains, and shall be exalted above the Hills, and all Nations shall flow
into it; for out of Zion shall go forth the Law, and the Word of the Lord from Jerusalem ‘.” That
Word, that Law, has gone forth from Sion ; it has been carried by the Apostolic Patriarchs of the
true Israel unto all Nations. The true Israelite finds a home every where in the true Sion, the
Catholic Church of Christ. Therefore, God hath not cast off His People’, but He has received them
to Himself in Christ, the seed of Abraham. Christ crucified stretched His arms on the Cross to all
the World. God embraced all nations in His well-beloved Son, Who is the Everlasting Word in
the bosom of His Father‘, and vouchsafed to allow the beloved disciple to lean on His bosom at
supper, in token of that love with which He is ready to embrace all, especially in His feast of Love.
This love of God for His Ancient people, the Jevzs, is declared in the Apocalypse of the beloved
disciple, even by the tone and structure of its sentences.
The diction of the Book of Revelation is more Hebraistic than that of any other portion of the
New Testament. It adopts Hebrew Idioms and Hebrew words’. It studiously disregards the laws
of Gentile Syntax, and even courts anomalies and solecisms*; it christianizes Hebrew words and
sentiments, and clothes them in an Evangelical dress, and consecrates them to Christ’.
Thus, for instance, it never uses the Greek form Hierosolyma, but always employs the Hebrew
Hierusalem ; and by this name it never designates the iteral Sion, but the Christian Church”. It
rescues the sons of Abraham from narrow, exclusive, rigid, judaizing notions; and teaches them to
praise God that He has fulfilled His gracious promise to Abraham, that ail nations should be blessed
in His Seed, which is Christ’. It consoles the true Israelite by the joyful assurance, that although
1 Rev. xv. 3.
2 See xvi. 12.
3 It was preached in the province of Babylon even in the Apo-
stolic age, and a Church was formed there. See above, on ] Pet. v. 13.
* Isa. ii. 2,3. Micah iv. 1, 2.
5 Rom. xi. 1, 2.
6 John i. 18.
7 E. g. Abaddon, ix.11. Armageddon, xvi. 16. Hallelujah,
xix. 1. 3, 4. 6. Some Critics have been led by these considera-
tions, to imagine that the Apocalypse was originally written in
Hebrew. But such a theory is inconsistent with the character of
those to whom it was originally addressed, the Churches of Asia,
and with many internal phenomena, e. g. the name of the Beast
noted in Greek Letters, xiii. 18. The design of the Apocalypse is
not to Hebraize Christianity, but to Christianize Hebraism. Cp.
Liicke’s valuable remarks in his Einleitung, pp. 440 — 448.
® See below, on i. 4. Cp. i. 5, 6; ii. 20; iii. 12; iv. 1;
v. 11, 12; vi. 9; viii. 9; xiv. 12; and Liicke, Einleitung, pp.
448 - 464.
Vor, I1.—Parr IV.
9. ὦ Hebraisms (says Bengel, Apparat. Crit. p. 778) pervade this
Book; at first they seem rough and strange; but when you have
become accustomed to them, you will think them delightful, and
worthy of the language of the courts of heaven.”
10 The considerations stated above may suggest a reply to the
allegations of those recent writers (Lticke, De Wette, Diister-
dieck, and others), who, on the ground of internal discrepancies
of style, have denied that the Apocalypse was written by the
Evangelist St. John. There is doubtless great difference in the
diction of those two writings, and doubtless that difference of
style, which arose from the very nature of the difference of sub-
ject, was designed for good reasons, some of which are stated
above. On the other hand, there are some striking essential
resemblances between the Gospel of St. John and the Apocalypse.
This topic has been well treated by Hengstenberg on the
Apocalypse, ii. p. 436, and by Dr. Davidson, Introduction iii.
pp. 552 — 592.
τι Gen. xxii. 18. Gal. iii. 29.
U
146 INTRODUCTION TO
Jerusalem is in ruins, and is trampled by heathen feet, yet he himself may have an enduring
mansion, and a glorious inheritance in another Sion, far more magnificent than the earthly City; that
he may enjoy peace and happiness under the royal sceptre of Him, “ Who has the key of David',”
and Who is “the Root and Offspring of David,” and is the royal “Lion of the Tribe of Judah’ ;”
and that such glories, as were never seen in the brightest days of the old Jerusalem in the age of
Solomon, will be displayed to his eyes by the Prince of Peace, and may be enjoyed by every citizen
of the “New Jerusalem, coming down from Heaven adorned as a Bride for her Husband,” and
espoused in everlasting wedlock to the Lamb of God.
In a similar spirit of genuine Catholicity, expanding the mind, and spiritualizing the language
of the Jewish Nation, and investing them with the light of the Gospel; the Apocalypse designates
the Universal Church of Christ under the terms of a Hebrew nomenclature by the names “ of the
Twelve Tribes of Israel‘.” Thus it extends the view of the Hebrew People, and enlarges the walls
of Sion and the borders of Palestine till they embrace within their ample range the whole family of
mankind, and unites them as a holy people under the universal sway of Christ.
The Apocalypse also elevates the heart and voice of the Hebrew Nation, even to the courts of
the Church glorified. Here the Hebrew language sounds in the solemn service of the heavenly
Ritual, in which the Angelic quire sing praises to God, Amen, Hallelujah ® !
It deals in a similar way with Hebrew Prophecy. It does not, indeed, mention any one of
the Hebrew Prophets by name. It knows nothing of Isaiah, or Daniel, or Zechariah, as individuals.
But almost in every line it breathes their spirit, and almost utters their words. Or rather we may
say, that the Holy Spirit, writing here by St. John, repeats the language which had been uttered
by Himself many centuries before in the prophecies of Isaiah, Jeremiah, Ezekiel, Daniel, and
Zechariah, which were read in the Synagogues of the Jews every Sabbath Day*. He declares that
those words had not become obsolete, that they had lost none of their force and beauty after the
destruction of the Temple and City of Jerusalem. On the contrary, they are instinct with new
life, and clothed with fresh glory, and are receiving that fulness of accomplishment for which
the Ancient Prophets and Kings had yearned, and they are yet to have a wider expansion, a nobler
development, and to bring forth fairer fruit unto perfection in the glories of Christ’s Kingdom,
and in that heavenly City wherein is the Tree of Life watered by the River of Life proceeding from
the Throne of God ’.
Thus in reading the Apocalypse, the true Israelite is carried up to a holy mountain where the
Law and the Prophets appear in glory with Christ. He ascends.a hill of Transfiguration, on which
the Hebrew Prophets shine, as Moses and Elias did on the Mount, with more than earthly
splendour’, and do homage to Christ; and he enjoys a vision of that future glory into which the
faithful members of the Church of God from the beginning will be admitted by virtue of the merits
of that death accomplished at Jerusalem, of which Moses and Elias then spoke’, and of which
all the Prophets wrote, and to which all the Saints looked, even from righteous Abel, whose blood
prophesied of Christ.
On the one hand, the Jewish Church was taught by the Apocalypse to look forward to the
Gospel as the fulfilment of the Law and the Prophets, and, on the other hand, the Gentile Christian
is encouraged to look backward to the Law and the Prophets as his own Teachers; and the Law
and Prophets are recognized by both Jew and Gentile, as harmonizing with the Gospel; and Jew
' iii. 7.
2 xxii. 16; vii. 4 -- 9.
av. ὅ. .
4 See Rev. v. ὅ. Cp. xxi. 13.
5 xix. 1. 8, 4. 6.
6 Bp. Andrewes (c. Bellarmine, p. 324) says, ‘“‘ You will hardly
find any phrase in St. John’s Apocalypse that is ποί taken from
Daniel or from some other Prophet.'’ And Bengel observes
(in Rev. i. 3) that ‘‘ this Book reaches forward from the Old to
the New Jerusalem, and is a compendium and consummation of
Hebrew Prophecy.”
There is a learned dissertation in Dr. F. Liicke’s ‘* Einlei-
tung in die Offenbarung ’’ (Bonn, 1852), on “ Apocalyptic Lite-
rature’’ (pp. 40—342). Cp. Gieseler, Ch. Hist. § 31. But it
eems 8 precarious assumption to imagine that St. John was in-
debted for any of the materials of the Apocalypse to Apocryphal
sources, such as the Sibylline Books, the Book of Enoch, or the
Fourth Book of Ezra. Such a theory would destroy the objective
reality of the Visions revealed by God to St. John, and reduce
them into mere subjective creations and imaginative inventions of
his own mind and that of others.
St. John beheld in the Visions of God things which other
holy men before him, such as Ezekiel, Daniel, and Zechariah,
had been permitted to see. He was ‘in the Spirit ” (i. 10), and
80 was enabled to see and hear; and he was commanded to wrile
what he saw and heard (i. 19).
7 Rev. xxii. 1.
8 Matt. xvii. 1—4. Mark ix. 2—7. Luke ix. 28—30, 31.
9 Luke ix. 31.
THE BOOK OF REVELATION. 147
and Gentile are brought together as fellow citizens, to dwell for ever in the “Jerusalem that is
above, which is the mother of us all '.”
This work of universal reconciliation in Christ, which had been exhibited by St. Paul with
didactic clearness in his Epistles to the Galatians and to the Romans, is manifested in the Apoca-
lypse with the glowing imagery of divine Prophecy. But it is not to be imagined, that the language
of the Apocalypse is therefore less distinct on the doctrinal and practical truths of the Gospel.
Indeed the Book of Revelation may be called a divine summary of the Christian Faith.
It teaches that God is One, and alone to be worshipped’; that He is the Creator, Preserver,
and Governor of all things*; that in the One Godhead are three Divine Persons, Father, Son, and
Holy Spirit‘; that the honour due to the Father is to be given to the Son‘; that the Son of God is
perfect Man‘; that He is the firstborn of the dead, and liveth for ever’; and that we are justified
by His blood *; that He is our Great High Priest and King’; and that by virtue of our baptismal
incorporation into His mystical body, we rise from the death of sin by the first or spiritual Resur-
rection, and are made Kings and Priests to God"*; that if we continue firm and stedfast in the faith
unto the end, then Death is not Death to us, but is the Gate of Life’; and that they who suffer
with Him and for Him do indeed reign with Him, Who is Kine of Kines, and Lorp of Lorps, and
Who will judge every one according to their works'’, and award to every one either bliss or woe
eternal, and will reign for evermore "ἢ.
Such being the character of the Apocalypse, we may now proceed to consider the method in
which its prophecies are delivered.
This is an important subject ; and the true Exposition of the Apocalypse depends on the right
understanding of it.
In modern times, many persons have,supposed that the Book of Revelation presents a series of
Visions, proceeding onwards in a regular chronological order.
For example, they are of opinion, that all the events which are pre-announced by the
Trumpets in the Eighth and Ninth chapters, are Jater in time than the events foretold by the Seals
in the Sixth and Seventh chapters. Many recent Expositions of this Book have been constructed
on this principle.
But this theory contravenes all the Expositions of the Apocalypse that have been preserved
to us from the earlier ages of Christianity.
The uniform judgment of the ancient Interpreters has been correctly represented in our Autho-
rized Version in the heading of the sixth chapter, where it is said that the Seven Seals contain “a
Prophecy to the end of the world.”
The Vision of the Seals was thus expounded by all Ancient Interpreters; and a careful
examination of the contents of the Seals, especially of the Sixth Seal, will, probably, convince an
unprejudiced reader that this view is correct. The language of the Vision of the Sixth Seal can
hardly be said to apply to any other circumstances than those of the /ast age of the world "*.
It was the universal opinion of the Ancient Expositors, that after the opening of the Seven
Seals, which reveal the Sufferings of the Christian Church from St. John’s age to the end of the
world, the Prophecy re-ascends, and returns to the first age of the Gospel, in order to start afresh,
and to declare, in the seven Trumpets, the Judgments which would be executed by Almighty God
on the Enemies of Christ and His Church.
This view of the Plan of the Apocalypse commends itself by its clearness. And if the principle
here enunciated is steadily kept before the reader’s eye, and is applied to other portions of this
divine book, it will afford a clue to its right interpretation, and will enable him to see the design of
the Apocalypse as a systematic and harmonious whole.
1 Gal. iv. 26. 8 Rev. i. 5, 6; iii. 18; v. 9; vii. 14.
2 Rev. iv. 8; v. 18; xix. 10; xxii. 9. 9 Rev. i. 5, 6. 13. 20; vii. 17; xix. 12. 15, 16.
3 Rev. i. 8; iv. 11; v. 13. 19 Rev. i. 6; iii. 21; v. 10.
4 Rev. i. 8.11.17; ii. 7, 8. 11. 23; iii, 1. 6. 14; xvii. 11} 1! Rev, xiv. 13; xx. 4. 6.
xix. 12, 13. 12 Rev. xx. 11, 12; xxii. 12.
5 Rev. v. 12, 13; vi. 16; vii. 9, 10; xi. 15; xix. 1. 13 Rey. xix. 15, 16. 19, 20; xx. 15; xxi. 8.
5 Rev. i. 5; v. δ; xxii. 16. 1ι See vi., x. 12—17.
7 Rev. i. δ. 18.
U2
148 INTRODUCTION TO
This principle of exposition appears also to be confirmed by another consideration.
The Apocalypse is, as has been observed already, a sequel to Hebrew Prophecy. It is the
continuation and consummation of the Prophecies of Daniel and Zechariah. It is the Work of the
same Divine Author. It may therefore be presumed to have been composed on a plan similar to
that of those Prophecies.
Now, if we examine the prophecies of Daniel and Zecariah, we find that they are not progressive
prophecies. The predictions and visions in the Book of Daniel are not rivetted together like links
in a continuous chain. They form a system of collateral chains, not, indeed, all of equal
length.
Or, to adopt another figure, they are like a succession of Charts in a Geographical Atlas.
The first vision in the Book of Daniel represents a prophetic view of all the Four great Empires
of the World, following one another in succession, and ending in the comsummation of all things,
and in the glorious sovereignty of Christ’. It is like the Map of the two Hemispheres which stands
first in our books of Geography.
The same Four Empires are afterwards displayed under another form, and are delineated with
greater minuteness of detail; and this representation is also closed with a prophetic view of the
establishment of Christ’s kingdom, and the overthrow of all His enemies’.
These comprehensive Prophecies are followed by other Visions, displaying, in greater fulness,
portions® of the same periods as those which had been comprised in those comprehensive Prophecies ;
just as the Map of the two Hemispheres in an Atlas is followed by separate Maps, on a larger scale,
exhibiting the several countries contained in the habitable Globe.
The Prophecies of Zechariah are framed on the same principle. They do not represent a
chronological series of events, following in order; but they consist of Visions, many of them contem-
poraneous with each other.
It might have been anticipated, that the Apocalypse, which was dictated by the same Divine
Spirit who inspired the Hebrew Prophets, and Who is a Spirit of order, would be constructed in the
same method as those other Prophecies of Daniel and Zechariah, of which it is the sequel and the
completion. ‘As Daniel,” says Dr. Lightfoot ‘, “ gives a general view in his second chapter, of his
own times to the coming of Christ, and then handles the same thing in another scheme in the
seventh chapter, and then doth express at large and more particularly some of the most material
things that he had touched in those particulars, so does St. John in the Apocalypse.”
On examination of the Apocalypse, we find our anticipation realized ; we find also that, as was
already observed, all the ancient Interpreters of the Apocalypse adopted this principle as the
groundwork of their expositions ἡ; and there is good reason to believe, that the Apocalypse will be
better understood, in proportion as this principle is more generally accepted.
The first Visions of the Apocalypse were displayed to the Evangelist on the First Day of the
Week, the Day of Creation, the Day of Christ’s Resurrection, the Day of the Coming of the Holy
Ghost. “Iwas tn the Spirit on the Lord’s Day,” says St. John*. The prophetic Visions of the
Seals and the Trumpets are grouped in the two sets of sevens. They begin as it were with the first
day of the week of the Church’s existence, when she arose to new life in the Resurrection of Christ ;
and they proceed through a week of labour and suffering till she comes to the Sabbath of her Rest,
and to the glorious Octave of Resurrection to Immortality ’.
The points of approximation, coincidence, and contact of these contemporaneous chains of
prophecy will be found to be marked by St. John in the Apocalypse by certain words, which may
be called catchwords, which rivet them together at those particular points, and indicate to the reader
the place at which he has arrived in the chronological train of the prophecy ἢ.
Recognizing this principle, derived from ancient Expositors, and from the character of the
Apocalypse itself as connected with Hebrew Prophecy, we may proceed to observe, that the Church
in the present day enjoys greater advantages for the elucidation of the Apocalypse than were
possessed by any previous age.
τ Dan. ii. The Vision of the Image. “Non aspiciendus est ordo dictorum, quoniam sepe Spiritus
2 Dan. vii. The Vision of the Four Beasts. Sanctus, ubi ad novissimi temporis finem percurrerit, rursus ad
3 Dan. viii. Tbe Vision of the Ram and He Goat. See also eadem tempura redit, et supplet ea que winus dixit.” Victo-
Dan. xi. 1—4. rinus in Apocalyp. vii. :
4 In Rev. xii. 5 Rev. i. 10.
5 This principle is thus stated by Victorinus, Bishop of Pettau, 7 Cp. note above, on Luke xxiv. 1.
and Martyr, who lived in the Third Century, and is the earliest 4 For a specimen, see note on vi. 8.
Commentator on the Apocalypse, whose exposition is now extant :
THE BOOK OF REVELATION. 149
First, we may here advert with thankfulness to the benefits we enjoy in the collations of
ancient Manuscripts of the Apocalypse which were little known to the last century’; and ina
large collection of critical helps which have given to the text of the Apocalypse a certainty and
clearness which it had not for more than a thousand years’.
The present generation enjoys an inestimable benefit in possessing a correct text of the
Apocalypse’. In order to a right interpretation of the Apocalypse, the best help is to be found
in the Apocalypse itself. S. Augustine has well observed, that this Book is composed in such a
manner as to exercise the diligence of the Interpreter; and that by comparison of one passage with
another, the obscure parts may be illustrated and made clear*. Indeed there is scarcely a phrase
or sentence in the Apocalypse, however difficult it may seem to be at first, which may not be
elucidated by means of some other phrase or sentence in the same book.
This aid is enhanced by the light derived from the language of Hebrew Prophecy, especially
as read in the Septuagint Version of the Old Testament, the Version which was read by the
Churches to which St. John wrote. The very words of Daniel and Zechariah, as presented by that
Version, reappear in the Apocalypse’; and thus the prophecies of the Old and the New Testament
stand side by side like the Two Candlesticks* in the Apocalyptic Vision, and blend their rays
together and illumine the eyes of those who study them by the aid of that united light.
Another great advantage which we enjoy, as compared with earlier ages of the Church, for the
right understanding of the Apocalypse, is the exposition afforded by the best Interpreter of
prophecy,—TimE.
Time, and Time alone, reconciles the seeming antecedent discrepancies which are characteristics
of true Prophecy ; its hand unties the prophetic knots, which human sagacity could never loose; it
refutes the vain conjectures and rash speculations of Expositors who would make themselves into
Prophets ; it demolishes and removes what is false, and establishes and perpetuates what is true.
The holy Prophets themselves could not interpret their own prophecies’. They were inspired to
prophesy ; but were not empowered to expound what they prophesied. ‘“ No Prophecy is of its own
interpretation,” says St. Peter’. ‘“ The Prophets searched diligently, what, or what manner of
time the Spirit of Christ which was in them did signify’.” Prophecy was “a light shining in a
dark place'’.” It glimmered faintly at first, like the dim morning twilight, but as it approaches
its fulfilment, it becomes more clear, till at length the day dawns, and the future becomes present,
and the prophecy is illumined by the event.
The Prophets did indeed preach plainly, that Almighty God will hereafter raise the Dead and
judge the World, and reward the righteous with everlasting life. They proclaimed these things .
in clear language ; for these were moral truths which all were concerned to know. But the future
actions of Men, and Nations, and Churches, were described by the Prophets in a very different
manner from this. They were couched in enigmas, which Time only could solve. They were
wrapped in a mantle of obscurity which Time only could take off. And with good reason. For
otherwise Divine Prescience might seem to fetter the Human Will; whereas the characteristic
property of God’s Foreknowledge is, that it foresees every thing, and forces nothing. It leaves
1 See below, on the Ancient MSS. and Editions of the Apo-
vial (v. 8; xv. 7; xvi. |—4), and other words which will be
calypse, pp. 158, 159.
specified hereafter in the following notes.
2 It is no disparagement to the labours of those learned and
pious men who framed our AUTHORIZED VERSION to eay, that
the English Translation of the Apocalypse is capable of consider-
able improvements. More has been effected by modern Criticism
for the Text of the Apocalypse than of any other portion of the
New Testament. See below, p. 158.
It is much to be regretted, therefore, that some English Ex-
positions of the Apocalypse ehould have been based on the
English Version of this Book, without careful reference to the
Original. Some grave errors,—which need not be specified,—
have thas found their way into many vernacular popular Com-
mentaries on this Book, and have been widely disseminated to
the great detriment of the Study of Prophecy.
It may also be noticed here, that some important words in
the Apocalypse have been received from the English Version, in
a sense which, at the present day, sffords no adequate notion of
their meaning, 6. g. beasts for (aa, living creatures (iv. 6B—9,
&c.); λυχνία, candlestick, a word which does not suggest the
idea of the Infusion of oil, and does not correctly represent the
λυχνία of the Temple (Rev. i. 12, 13. 20; ii. 1; xi. 4); φιάλη,
3 It is true that none of the varieties of readings affect any
question of Christian doctrine. Bat as has been well observed by
Bengel, ‘though no Various Reading is of so great importance,
that the fundamentals of Christianity depend upon it; yet no
Various Reading is of so /ittle importance, that the right-handed-
ness of Apostles (‘ dexteritas Apostolica’) is not to be preferred
to the left-handedness of transcribers (‘ sinisteritas librariorum ’ ).’”
For a summary of the Critical History of the Text of the
Apocalypse, the reader may refer to Liicke’s Einleitung, pp. 464 —
491, and what will be said below on this subject. See pp. 158, 159.
4 5. Augustine, De Civ. Dei, xx. 17.
5 This may be seen st a glance in Mr. Grinfield’s “ Parallela
Apocalyptica,” from the LXX. Scholia Hellenistica, Lond.
1848, pp. 887—944.
Rev. xi. 4. We are compelled to use the word Candlestick ;
the reader will bear in mind what it meant. See note ? in this page.
7 See Dan. xii. 8; viii. 26, 27, and note above, on 2 Pet.i. 20.
150 INTRODUCTION TO
the liberty of the Human Will untouched. Whatever is foretold by God will be done by man; but
nothing will be done by man, because it is foretold by God.
Prophecy has a probationary office; it tries the faith, and excites the vigilance, and exercises
the patience, of the faithful who give heed to it. But it does not apply any constraint, it allows
itself to be neglected ; and, as a penalty for the carelessness or blindness of those persons who
neglect or misinterpret it, it often permits them to become witnesses of its truth by fulfilling it’.
But, if the Interpretation of a Prophecy had been declared at the same time as the Prophecy
itself was delivered, then Prophecy would not have had this disciplinarian character, and doctrinal
and moral use.
The fulfilment of Prophecy in a manner at tariance with previous human expectation constitutes
the essence of the proof, that Prophecy is not the work of man, but of God; and it makes Prophecy
to be what it is, an invaluable auxiliary to the cause of the Gospel of Christ.
Hence it is clear, that those persons are in error, who look to the Early Fathers of the Church
for interpretations of prophecies which were not fulfilled in their age.
Every thing which has happened since their time, is beyond their province, and appertains to
those who live now. Indeed, as far as the Interpretation of Prophecy is concerned, the earlier
Christian writers, who lived in the childhood of its growth toward fulfilment, were the moderns ; and
we, who live now, are the ancients. We live in the old age of the world; and may profit by the
wisdom which length of days gives. And it is our duty to use the benefits of our vantage-ground,
by applying History to interpret Prophecy.
The Ancient Christian Expositors had a correct view of the general design and method of the
Apocalypse. But even the inspired ancient Prophets were not Interpreters of Prophecy; and uninspired
ancient Expositors were not Prophets. The early Christian Expositors could and did interpret those
prophecies which had been fulfilled in their days, and their expositions of those prophecies are of great
value.
The fact, that none of the Fathers, who lived before the sixth century, were of opinion that
the prophecies of the Apocalypse concerning the struggle of Babylon the Great against Christ, and
the overthrow of its power, had been fulfilled in that period, presents a very strong presumptive
objection to the theory of those interpreters, who suppose that those prophecies were exhausted in
primitive times’, particularly by the destruction of Jerusalem, and of heathen Rome.
But the early Fathers could not expound unfulfilled Prophecy. And we, who live in later
times, should be ungrateful and undutiful to Almighty God, and should be acting very unwisely,
if we were to close our eyes to the noonday light which the History of a thousand years has, by
the dispensations of His Providence, poured upon the pages of the Apocalypse ; and if we were to go
back to the vague guesses of those who lived in the dim twilight of fifteen hundred years ago. We
should do the Ancient Christian Expositors much wrong, if we did not suppose, that they themselves,
if they lived now, would be the first to set us the example of profiting by the light of History, which
Almighty God has vouchsafed us for the interpretation of Prophecy.
The Apocalypse is the dast work of Divine Prophecy. It is the only Prophetic Book of the
New Testament ; and it continues and consummates the prophecies of the Old Testament; and its
range extends from the first Advent of Christ to His Second Advent, and to the Day of Judgment.
Nearly two thousand years have passed since the Apocalypse was written. It may therefore be
anticipated, that diligent study of the History of the Christian Church will throw much light on
the prophecies of the Apocalypse ; and this anticipation is fully realized by a careful examination of
this Divine Book, which, when read by the light of the History of Christendom, is fraught with
instruction, encouragement, and warning.
The Apocalypse is a sacred text-book for the devout Christian in the study of Church-History.
It is a holy manual of comfort in times of trial, and of guidance in times of difficulty. It is like
those Living Creatures, which it describes as “ full of eyes*.” It is gifted with spiritual foresight, and
adjusts itself with more than human flexibility, and with ever-living and ever-moving pliancy,
to the circumstances of the Church, and supplies prophetic cautions against varying forms of error.
1 See St. Paul’s statement, Acts xiii. 27, “ They that dwell at 2 This is the scheme of that class of Interpreters who have
Jerusalem, and their Rulers, because they knew Him not, nor yet been called Preterists, which includes the names of Bossuet,
the Voices of Prophets, which are read every Sabbath Day, they Ewald, Liicke, De Welle, and others. See Liicke’s Einleitung,
have fudfilled them in condemning Him. And when they had p. 1067, and Davidson's Introduction, p. 618.
fulfilled all that was written of Him, they took Him down from > Rev. iv. 6. 8.
the tree, and laid Him in a Sepulchre.”
THE BOOK OF REVELATION. 151
It is like a holy Oracle, a divine Urim and Thummim, ever uttering a divine voice, and ever
showing a Divine light, according to the needs of the Church.
These uses of the Apocalypse are not frustrated or impaired, because there are, and ever will be,
many persons, who refuse to recognize the fulfilment of its prophecies in the annals of History.
The fact, that many persons do not acknovcledge the fulfilment of prophecies, does not prove that
those prophecies have not been fulfilled. We know assuredly, that the prophecies of the Old
Testament concerning the Messiah, have been fulfilled in the actions, teaching, and sufferings of Jesus
Christ. But the fulfilment of those prophecies is not universally acknowledged ; although the evidence
of that fulfilment has been open to the world for nearly two thousand years’. The Jews themselves,
to whom those Prophecies were given, and who heard those Prophecies every week in their
Synagogues, did not recognize their accomplishment in Jesus Christ. They themselves “ fulfilled them
by condemning Him’.” Some even who are called Christians do not own that fulfilment.
Even those prophecies which have been most clearly fulfilled do not exercise much practical
influence * over a great mass of Mankind. And to Heathen Nations, who make the greater part of
Mankind, the fact of their fulfilment is unknown.
The Prophecies also, which relate to the destruction of the Old World by the Flood; and of
Sodom and Gomorrha by fire; and of the City of Jerusalem by the Roman armies, have been fully
accomplished. Those fulfilments are pledges and warnings of the universal Judgment to come.
They therefore concern the eternal interests of all men. And yet they seem to have little effect
upon the practice of the world at large.
The fact is, and it is a wonderful fact, but too true, that many men pass their lives in a dream.
They do not give due consideration to what it most concerns them to consider. They do “ not discern
the signs of the times*.” They do not reflect upon them. They are engrossed with the affairs of
this world ; absorbed with its cares, and allured by its pleasures. And so their life passes away. They
live on and die; and do not apply themselves with an attentive mind, and a teachable spirit to ex-
amine the evidence of the case. And it is the nature of Prophecy that it reguires such examination.
Otherwise, it is like music to the deaf, or pictures to the blind. It is therefore an admirable instru-
ment of moral discipline in God’s hands. It proves men, whether they have those moral qualifi-
cations of forethought, seriousness, earnestness, patience, docility, meekness, obedience, self-denial,
love of God, and perfect submission to His Will, which are requisite for admission into the Kingdom
of God.
They who are endued with these gifts and graces, will not be perplexed and staggered by the
fact, that many persons, even among those who are eminent in learning, and intellectual ability, but
are wanting in the moral qualifications, and gpiritual graces, which constitute the Christian
character, do not acknowledge the fulfilment of prophecies, which may be proved to have been
fulfilled.
Rather they will remember, that those prophecies would not be true, if all persons acknowledged
their fulfilment. The Prophets of the Old Testament predicted, that many would not believe their
report’. That report has not been believed by many persons celebrated for erudition, such as
were some of the doctors of the Jews, who were well versed in the /etter of those prophecies,
and were principally concerned in them; to whom also they were originally delivered, and who
heard them recited -habitually in their ears, and read them in their native tongue. They did
not understand those prophecies; they even fulfilled those prophecies by not believing them ; for their
unbelief was predicted by those prophecies; they fulfilled them by denying their fulfilment, and
by doing those very things which the prophecies predicted they would do. And thus the
Incredulity of those who did not believe those prophecies is an argument for the Credibility of those
prophecies ; and confirms the faith of the Church which receives them, and which believes in Him
as the Messiah, of whom those prophecies speak.
In like manner, it has been prophesied in the Apocalypse, that many persons will neglect its
warnings, and that they especially, whose sins it describes, will not be brought by them to repent *.
The Apocalypse has foretold the existence of a great City exercising a dominant sway over
many nations’; it has predicted, that this City would be smitten with spiritual blindness, and will
1 Acts iv. 2]. 4 Matt. xvi. 3. Luke xii. 56. 6 Rev. ix, 20; xvi. 9—11,
3 See above, p. 156. note. + Isa. liii. 1. 7 xvii. 15,
3 Matt. xvi. 3.
152 INTRODUCTION TO
not believe the report which is uttered by the Holy Spirit in this divine Book; but will fulfil these
prophecies by its sins, and by its destruction; and that, even after its destruction, many of its
adherents will still despise the warnings of the Apocalypse; and that Nations will rise in rebellion
against Christ, and will recklessly rush on to their own ruin, and will fulfil the words of this pro-
phecy which they have despised ; and will prove the truth of the Apocalypse by their own utter
discomfiture '.
Therefore in reading the Apocalypse we need not curiously inquire, whether all persons are
agreed that its prophecies have been fulfilled, or are now in course of fulfilment. Such an agree-
ment is not to be expected. The Apocalypse would not be true, if all recognized its fulfilment.
But the question to be carefully considered, and calmly examined, is this—whether there is
sufficient evidence to satisfy well-instructed, reflecting, and judicious persons, that some of these
prophecies of the Apocalypse have been fulfilled, and that others are now in course of fulfilment.
Such an examination, candidly, calmly, and patiently conducted, will probably lead the inquirer
to the conviction that this is the case.
But on this proposition it would be premature to dwell here. Rather let us appeal to the Book
itself. Let us examine its prophecies, and consider the evidence which will be adduced. in the
following notes in elucidation of them ; and let us rest assured, that, as years pass on, the value of
the ApocaLypsE will be more and more generally acknowledged, and that the truth of its divine
words will be more deeply felt by the wise and faithful in heart ; “ Blessed is he that readeth, and
they that hear the words of this prophecy: blessed is he that keepeth the sayings of the prophecy
of this book ὁ."
On the Date of the Apocalypse.
S. Ireneeus affirms that the “ Revelation was seen not long before his own day, but almost in
his own age, at the close of the reign of Domitian *.”
The Emperor Domitian died on the 18th day of September, a.p. 96.
The common era Anno Domini begins about four years too late‘, and therefore the date of the
Apocalypse is about the one hundreth year after the birth of Christ.
The authority of S. Irenzeus, who was probably an Asiatic by birth, and who had conversed with
S. Polycarp, the scholar of St. John, seems almost sufficient of itself to determine this question of
date. It is also confirmed by other evidences.
S. Ireneus states that the Revelation was seen at about the close of the reign of Domitian.
We learn from Tertullian, contemporary with Irenzus, that Domitian persecuted the Christian
Church. Nero, he says, was the first Emperor who used the sword against the Church, and the
next who imitated him was Domitian*. Eusebius relates that some of the Christians were banished
by that Emperor, and confined as prisoners in a small island ° off the coast of Etruria; and then he
proceeds to relate that St. John was banished to the Isle of Patmos by Domitian. St. John describes
himself as a companion of the Asiatic Churches in tribulation, and as having been brought’ to the
Isle that is called Patmos, for the word of God and for the testimony of Jesus Christ *.
He also refers in the Apocalypse to persecutions of Christians, especially of Antipas, who had
been slain as a Martyr for Christ at Pergamos*, one of the Seven Churches of Asia.
This reference confirms the testimony of Irenzeus. As was before said, no Roman Emperor
except Nero had persecuted the Church of Christ before the reign of Domitian. And there is no
evidence that any Christian suffered death under Nero, except at Rome".
It is much more probable, that, as ancient writers affirm", Antipas was martyred at Pergamos
in the age of Domitian.
The testimony of Irenseus on the date of the Apocalypse is confirmed by writers in the age
next to his. Clement of Alexandria says that, “After the death of the tyrant, John went from the
1 xix. 19, and again, xx. 9, 10. there ; and the reason of his being brought there is added. See
3 Rev. i. 3; xxii. 7. on Rev. i. 9. There is a beautiful mildness in the expression,
3 S. Irenaeus v. 30. 3. which is very characteristic of the spirit of a holy Martyr when
4 See above, on Matt. ii. 20. speaking of his own sufferings for Christ. Cp. the use of ἐγένετο
5 Tertullian, Apol. c. 6. in John vi. 21; x. 36.
6 Euseb. Chron. lib. ii. ad Olymp. 218. Cp. Euseb. H. E. 8 i. 9.
iii. 18. &. Jerome, , Epist. 87. 9 Rev. ii. 1].
’ ἐγενόμην ἐν τῇ νήσῳ signifies something more than that 10 Cp. Gieseler, Church el § 28.
“T was in the island ;”’ it intimates that he decame a sojourner τι See below on Rev. ii. 11.
THE BOOK OF REVELATION. 153
Island of Patmos to Ephesus';” and he also says “that John remained with the Presbyters of Asia
to the times of Trajan.”
This statement harmonizes with the assertion of Irenzeus, that the Revelation was seen by St.
John at the end of the reign of Domitian, who was succeeded by Nerva, the predecessor of Trajan.
Origen, the scholar of Clement, observes that, in accordance with the prophecy of Christ, both
the Sons of Zebedee, James and John, drank His cup of suffering ; for “ Herod,”’ he says, “ killed
James, the brother of John, with the sword’ ;” and the King of the Romans, as tradition informs
us, condemned John, when bearing witness as a Martyr, to the Isle of Patmos, on account of the
word of Truth: and John himself informs us concerning his own martyrdom, not telling us who it
was that condemned him, but using these words in his Apocalypse, “1, John, your brother and
fellow-companion in the tribulation and kingdom and patience in Jesus, became a sojourner in the
island that is called Patmos on account of the word of God*.”
Victorinus, Bishop of Pettau in Pannonia, who wrote a commentary on the Apocalypse at the
close of the third century, and suffered as a martyr in a. Ὁ. 808, affirms in that commentary, that
when John saw the Apocalypse he was in the island of Patmos, being condemned by Domitian
Czesar to the mines there ; and that when John, on account of his old age, supposed he would have
a release by death, Domitian was slain, and his decrees were rescinded, and John was liberated from
the mines ἡ.
After him Eusebius relates as a fact commonly believed in his age, that St. John was con-
demned under Domitian to the island of Patmos on account of his testimony to the divine word ἡ,
and that he there saw the Apocalypse in the 14th year of the reign of Domitian‘, that is, in
A.D. 95.
After him 8. Jerome, at the close of the fourth century, says, that “‘ John wrote the Apocalypse
in the island of Patmos, to which he was relegated in the 14th year of the Emperor Domitian, who
was the second Roman Emperor that persecuted the Christians, Nero being the first ’.”
Thus then we find a consistent and uniform series of testimonies from S. Irensus to S. Jerome
—that is, from about a.p. 170 to a.p. 890—affirming that the Apocalypse was written by St. John
in the Isle of Patmos about ‘A. p. 95 of the common era.
The only evidence of any weight which may be adduced in opposition to these conclusions is
that of Epiphanius, who died a.p. 403.
In his work on Heretics® he says that “δύ. John in the Apocalypse, writing to the Seven
Churches of Asia, predicts the rise of Heresies which did not then exist, and foretells that a woman
would appear at Thyatira who would call herself a prophetess®; and he adds that these things came
to pass long after the death of John, inasmuch as he prophesied in the times of Claudius Cesar, when
he was at Patmos.” "
If this passage is genuine, and the text is not corrupt, it may be said without presumption,
that through human infirmity, from which the most learned men are not exempt, the memory and
judgment of the Author failed him when he wrote it.
This appears from the following considerations :
In speaking to the Angel of the Church of Thyatira, St. John is not censuring him for errors
and corruptions which would prevail after his time, and for which he would not be responsible ; but
he is reproving the Angel, or Chief Pastor, for abuses which actually existed there under his
government, and which he ought to have corrected.
Besides, if St. John had written, as Epiphanius supposed, in the days of Claudius, he could not
have described himself as suffering exile at Patmos “for the Word of God,” for no such punishment
was inflicted by the Roman Power on Christians in the days of Claudius, or till the time of Nero” ;
nor could he have then referred to the days in which Antipas was slain at Pergamos, as a faithful
martyr for the Truth". Nor would he then have censured the Angel of Ephesus for having lost
1 Clem. Alex. ap. Euseb. iii, 23. 7 S. Jerome de Viris illust. c. 9, and ad Jovinian. ii. 14,
2 Acts xii. 2. **Vidit Joannes in Patmo insul& in quam fuerat ἃ Domitiano
3 Rev. i. 9. principe, ob Domini martyrium, relegatus, Apocalypsim infinita
4“ Victorinus in Apocalypsim, x. 11; Bibl. Patr. Maxima, faturorum mysteria continentem.”
tom. iii. ed. Paris, 1677 ; or in the 465¢é Migne’s Patrologia, vol. ® Epiphan. Heres. li. lib. ii. vol. i. p. 197.
νυν. 383. See also in Apoc. xvii. 10, where Victorinus says that 9 See Rev. ii. 20.
* Domitian was Emperor, when John saw the Apocalypse.” 10 See above, p. 152.
5 Eused. H. E. iii. 23. 1) ii, 13,
6 Ruseb. Chronicon. ad Domitian. Ann. xiv.
Vou. I1.—Parr IV. x
154 INTRODUCTION TO
“ his first love';” for, in the days of Claudius, the Church of Ephesus was flourishing in the fresh
spring-time of the Gospel, which it had just received from St. Paul.
Under these circumstances we may almost feel disposed to think that there is some error in
our present copies of this passage of Epiphanius, and that it was hardly possible for him to have
written—at least to have written deliberately—that the Apocalypse was composed in the times of
Claudius ὅ.
However this may be, certain it is that this opinion of Epiphanius—if it were really his—never
gained ground in the Church; and that the general belief of all the best ancient writers of
Christendom was the same as Irenseus had expressed in the century in which St. John died, that he
wrote the Revelation at the close of the reign of the Emperor Domitian’.
This opinion is strongly confirmed by the internal evidence of the Apocalypse itself.
The Epistles in it to the Seven Churches of Asia betoken a condition of things later than
St. Paul’s age; and similar to that which we know from other sources to have prevailed in Asia, at
the close of the first century of the Christian era.
In these seven Epistles we see Churches settled with Angels or Chief Pastors at their head; we
see that some years have elapsed since they were planted ; that time has passed away, in which they
have been tried, and some have stood the trial, as Smyrna‘ and Philadelphia’; that some of them
have declined from their primitive standard, as Ephesus, under fear of persecution, or through
worldliness and lukewarmness, as Laodicea‘*; that others have a name to live and are dead, as
Sardis’; and that heresies have grown up among them, as at Thyatira®; and that they have been
visited by forms of heretical pravity and moral libertinism, such as the doctrines and practice of the
Nicolaitans and Judaizers°, which were the scourges of the Asiatic Churches at that time.
Such being the case, the received opinion of Ancient Christendom will not easily be disturbed
by that spirit of scepticism which has unhappily shown itself in some quarters in recent times ’*;
and which has however over-reached itself. It is not content with rejecting the date assigned to
the Apocalypse by ancient testimony, but has proceeded to set itself against the universal consent of
ancient Christendom, and to deny that the Author of the Book of Revelation was the Evangelist
St. John.
These two theories will probably soon share the same fate, even in that country which gave them
birth. They have already been encountered there with learning and ability", and their unsoundness
has been exposed, and the ancient consent of Christendom has been vindicated.
We may therefore hold fast the belief, that the Book of Revelation was written at the close of
the reign of Domitian, who died in the year of our Lord 96.
On the Authorship of the Apocalypse.
In order to establish the Genuineness of the Apocalypse, it will be sufficient to refer to the
testimony of the next age after it was written, and especially of that Country to which it was
originally sent.
1 ii. 4. relegatum ; cui tunc congrueret cceli penetrare, cim certa ter-
2 We may almost be inclined to think, that, instead of ἐπὶ
KAATAIOT, he may have written ἐπὶ @AABIOY, and that the
copyist did not remember that the Emperor Domitian was some-
times called Flavius; as he is by Juvenal, iv. 37:
‘¢ Cum jam semianimum laceraret Flavius orbem
Ultimus, et calvo serviret Roma Neroni.’’
This passage also will remind the reader that Domitian was also
called Nero, and it may serve to explain what is said by some
other still later writers, that St. John was banished by Nero,
which is another name for Domitian.
The argument which has been derived for a later date of the
Apocalypse than Domitian’s reign, from the words of the Apo-
calypse itself (xvii. 10): ‘And they are Seven Kings; Five are
fallen, and One is, and the other is not yet come,” will be ex-
amined in the note on that text.
3 Thus Primasius, Bishop of Adrumetum in Africa, in the
6th century, in his Commentary on the Apocalypse (Bibl. Patr.
Max. x. p. 289, or in Migne, Patrologia, Ixviii. p. 796), says,
‘‘ Hee videre promeruit in Patmo Insula pro Christo ἃ Domitiano
Ceesare exilio missus.” And so Bede in Rev. i. 9, speaks of this
Opinion as generally received in his day: ‘‘ Historia nota, Jo-
annem ἃ Domiticno Cesare propter Evangelium in hanc insulam
rarum spatia nequiret excidere.” All antiquily (says Lampe,
Prolog. ad Joann. 61, 62) agrees in this, that St. John was
banished by Domitian. See also Vitringa on Rev. iv. 1; vi. 1.
* ii. 9.
5 iii. 8B—10.
6 iii. 16.
’ iii, 1.
§ ii, 20.
® ii. 6. 9. 15. 20; fil. 9.
10 Especially among the followers of Dr. Friedrich Liicke,
whose work on the Apocalypse, “ Versuch einer vollstindigen
Einleitung in die Offenbarung, Zweyte Auflage, Bonn, 1852,”
has exhausted all that can be said on that side of the question.
11 Especially by Dr. E. W. Hengstenberg, Die Offenbarung,
Berlin, 1849, 1850. See also Dr. Davidson’s Introduction,
vol. iii. pp. 589—614 to the end, for an able refutation of the
same theory. The edition of Dr. F. Diisterdieck (Gottingen,
1859), which proceeds on a principle of opposition to primitive
uniform tradition on the subject, honestly recognizes that tradition
as primitive and uniform, and pays a due tribute to its import-
ance, and so virtually commends it to the reader's acceptance.
Einleitung, p. 90.
THE BOOK OF REVELATION. 155
The first witness here is Papias, Bishop of Hierapolis, a city at a few miles distance from
Laodicea, one of the Seven Churches. He was a disciple of St. John, and in a certain sense 8
colleague of the Seven Angels whom the author of the Apocalypse addressed. He was very diligent
in collecting memorable facts concerning the Apostles and their works: and he received the
Apocalypse as the work of the Evangelist St. John’.
His testimony is of greater value, on account of his nearness to Laodicea; for the Church of
Laodicea could not have been ignorant of the authorship of a book addressed to itself; and if the
Apocalypse had not been the work of St. John, we cannot imagine that the Laodiceans would have
allowed such an unfavourable character of their Church, as is given in the Apocalypse, to be circu-
lated throughout Christendom, in the name and with the authority of St. John. If the Apocalypse
had been a forgery, they must have known it to be so; and knowing it so to be, they would have
exposed it to the world.
This observation applies to others of the Seven Churches, who are addressed in similar terms
of rebuke: and it adds weight to the facts, first, that there is a considerable amount of primitive
testimony from the Seven Churches, assigning the Apocalypse to St. John; and that there is none
from that quarter which ascribes it to any one else.
The next testimony is that of Justin Martyr. About the middle of the second century he
came to the city of Ephesus, where he held a two days’ conference with Trypho, one of the most
learned Jews of his day. In the narrative which he published of this dialogue, Justin Martyr
quotes the Apocalypse, and affirms that it is written by one of the Apostles of Christ, whose name is
John’.
This assertion was made only about half a century after the death of St. John, and it was made
at Ephesus, the mother city of Asia, the principal of the Seven Churches, the city in which St. John
passed a great part of his life, in which he died, and was buried*. This testimony, therefore, of
Justin Martyr is of great value, and confirms the belief, that St. John was the Author of the
Apocalypse.
We next come to Melito. He was Bishop of one of the Seven Churches, Sardis, in the
second century; a successor, therefore, of one of the Seven Angels addressed in the Apocalypse.
The witness of Sardis and its Bishop cannot be suspected of partiality ; for Sardis, again, is one of
the Churches which is rebuked with great severity in the Apocalypse. Thou hast a name that thou
livest, and art dead‘. And the character of Melito stands pre-eminently high both for piety and
learning. He showed a laudable zeal with regard to the Canon of the Old Testament. In order to
assure himself and the Church of Sardis concerning the Books of the Ancient Scriptures, as received
by the Churches of Palestine, he visited that country in person, and he has given the result of his
critical inquiries in an interesting and valuable Epistle*. And it cannot be supposed that he who
was so diligent and circumspect in his inquiries concerning the O/d Testament, would have been less
careful respecting the New, and especially concerning that Book of the New Testament, the
Apocalypse, which contains an address to his own Predecessor, and to his own Church; and to
which, on other grounds, his best consideration must have been given, for he wrote a Commentary
upon the Apocalypse °.
The evidence, therefore, of Melito is important. He also received the Apocalypse as the work
of St. John. :
The latest witness to whom we shall appeal is S. Ireneus. He was probably a native of
Asia Minor, whence he migrated to France, where he became Bishop of Lyons toward the close of
the second century. In his youth he had been acquainted with S. Polycarp, who was placed in the
see of Smyrna by the Apostles, and, as some affirm, by St. John himself’; and is supposed by
some learned men ἢ to be no other than the Angel of the Church of Smyrna, who is addressed in the
Apocalypse.
In his work against Heresies, published only about ten years after 8S. Polycarp’s martyrdom,
S. Ireneus refers to the Apocalypse*. He mentions ancient Manuscripts of it, which he had
1} Andreas and Arethas (Prolog. in Apocalyp.) refer to Papias 8. 5. Justin,- Dialog. c. Tryphone, c. 80, 8]. See also 8.
as vouching for the inspiration of the Apocalypse, and S. Irenaeus, Hieron. Catal. c. ix.
who unhesitatingly received it as genuine, refers to Papias as * Rev. iii. 1.
among bis authorities. Cp. Jren. v. 33, Παπίας ᾿Ιωάννον ἀκουστὴς, 5 Euseb. iv. 26. S Hieron. Catal. c. xxiv.
Πολυκάρπου δὲ ἑταῖρος. Eused. iii 39. S. Hieron. Catal Script. 5 Ibid.
xviii. tom. iv. p. 109, and Epist. ad Theodoram, iv. p. 581. ’ Tertullian, de Preescr. c. 32. 8. Iren. iii. 3, 4, ap. Euseb.
2 Euseb. iv. 18, διάλογον ἐπὶ τῆς ᾿ΕἘφεσίων πόλεως πρὸς v.20. Cp. Euseb. iv. 14. S. Hieron. Catal. Scr. xvii.
Τρύφωνα τῶν τότε ‘EBpalwy ἐπισημότατον πεποίηται" μέμνηται 8. For instance, by Archbp. Ussher.
τῆς ᾿Ιωὡάννου ᾿Αποκαλύψεως σαφῶς τοῦ ᾿Αποστόλου αὐτὴν εἶναι 9 Clinton, Fasti Romani, a.p. 166. Cave, i. pp. 66, 67, de
λέγων. Irenzo. τ
2
166 INTRODUCTION TO
examined ; and he speaks of a particular reading’ of a passage* in the Apocalypse (that concerning
the number of the Beast), as being confirmed by the authority of those “who had seen St. John
face to face.” In this work he quotes the Apocalypse no less than twenty times; he makes long
extracts from it; and speaks of it unhesitatingly as inspired Scripture, and as the work of St. John.
The testimony of S. Irenseus is of more value, because it was probably derived from Asiatic
Bishops; for example, from Papias, whom he mentions; and from S. Polycarp’, whose life, like
that of his Master, St. John, seems to have been providentially prolonged to almost a patriarchal
duration, in order that he might be a witness of the living Voice of Apostolic Teaching, till the
Written Word was generally diffused.
Such, then, is the testimony from the country‘ to which the Apocalypse was originally sent;
such is the witness of the Asiatic Churches to which it was addressed. No evidence of a contrary
kind can be adduced from those Churches, and from that age.
No doubt was entertained by the Apocalyptic Churches concerning the inspiration and genuine-
ness of the Apocalypse. On the contrary, those were condemned as holding heretical opinions, the
Alogi, for instance, of the second century, who denied the Apocalypse to be St. John’s*. “We can
appeal,” says Tertullian, at the close of the second century, “to the Churches which are the foster-
children of St. John; for though Marcion, the heretic, rejects his Apocalypse, yet the series of the
Asiatic Bishops derives its origin from St. John*.” All the Apocalyptic Churches ascribe the
Apocalypse to St. John.
Let us consider now the facts before us.
A Writing, claiming to be from Heaven, dictated in solemn and sublime language, predicting
future events, presenting, as it were, a series of pictures of the World’s History to the end of Time,
is sent to Seven Apostolic Churches of the most distinguished Cities of Asia: to Ephesus, the rich
emporium of the East; to Smyrna, the nurse of Poets; and to Sardis, the ancient residence of
Kings. It purports to come from an exile on the barren rock of Patmos, an isle almost within
sight of Ephesus, and therefore accessible to those to whom the book is sent. It speaks in the voice
of authority to those Churches, and to their spiritual Rulers; it pronounces judicial sentence upon
them; it rebukes their failings, and commends their virtues; it promises blessings to those who
receive the words of its prophecy, and denounces eternal woe on all who add to, or take away from,
it. It speaks to men as being itself from God.
And what is the result ?
This Book—with these claims, reproofs, promises, and threats—is received by all these Churches
as the Worp of Gon; and is ascribed by them to the beloved Disciple, the blessed Apostle and
Evangelist, St. John.
Such is their testimony; and they could not have been deceived in this matter. St. John was
no stranger to them. He lived and died among them. If then the Apocalypse is not from God,
and if it is not the work of St. John, it cannot be imagined that the Apostolic Churches of Asia
would have conspired to receive it. Their duty, both to God and to the Apostle, required them not
to do so. So far from receiving it, the Angels of these Churches, with one voice, would have protested
against it. Not only they would not have recognized it as divine, not only they would not have
received it as the work of St. John, but they would have condemned it as falsely ascribed to the
Apostle, and impiously laying claim to the incommunicable attributes of God. It would have taken
a place among those spurious Revelations which were ascribed by heretics to Peter, Paul, and
Thomas; and the World would have heard no more of the Apoca.ypss of St. JoHN.
If now we open the Book itself, every thing there harmonizes with this belief’.
The Author calls himself John. “1, John, who am also your brother, and companion in
1 ren. v. 30. Cf. Eused. v. 8. Ireneus also quotes the
Apocalypse as St. John’s in Fragm. Pfaff. p. 26.
2 Rev. xiii. 18.
3 Fused. iv. 14; v. 20.
4 Mr. I. C. Knight, in pp. 12—15 of an ingenious Essay on
the Apocalypse (Lond. 1842), has shown reason for believing,
τὲ 5. ἰσναῖῖνει in Epist. ad Philad. 6, imitated the words in
ev. iii, 12.
5 Epiphan. Heeres. li. 3, 4, 32, 33. Philastr. Heres. Ix. al. 13.
5 Tertullian, c. Marcion. ivy. 5. See ibid. iii. 14.
7 Some remarks have already been offered above on the objec-
tions derived from the difference of style between the Apocalypse
and St. John’s Gospel (Eused. vii. 25). This question has been
well discussed by Guerike, Einleitung in das N. T. § 60, p. 555.
And, after all, the subject of the Apocalypse is so different from
that of the Gospel, that arguments from style are scarcely
admissible here. No one would argue from the Satires of Horace
that he did not write the Odes. And yet how different is the
style! What has been said above on the difference of style
between St. Peter’s two Epistles (pp. 71—77), may be applied,
mutatis mutandis, here. Cp. above, p. 145, note.
THE BOOK OF REVELATION. 157
tribulation.” - “John to the Seven Churches which are in Asia’.” ‘TI John saw these things, and
heard them*.’”’ Whom would this name suggest, placed thus by itself, without any epithet or
accompaniment ? Whom but the Apostle and Evangelist, St. John Ὁ He, and he alone, was John ;
their brother, their pastor, and their guide: and no one else in his age, writing to St. John’s
own Churches, would have ventured to assume the name of John, in this bold and unqualified
simplicity.
Again; the Author writes from the isle of Patmos, where he was, “for the testimony of the
Lord Jesus ;”” and we know that St. John was banished to that island by the Emperor Domitian,
when he persecuted the Church ἡ.
It may be asked, perhaps, Why then does he not ca// himself an Apostle ? We may ask, in reply,
Why does not St. John himself, in his Epistles? Why does not St. James? Why does not St. Jude?
The name John would suffice to identify him; and, by withholding the title of Apostle, and calling
himself only a servant of God, and their brother in tribulations, he would show, that though he had
“the gift of prophecy, and was permitted to understand all mysteries, and to speak with the tongue
of Angels *,” yet he was not elated above measure “ by the abundance of his Revelations‘ ; and
the more he was exalted by God, the more he would humble himself with men. ‘The secret of the
Lord is among them that fear him’ ;”’ “and mysteries are revealed to the meek °.””
Further ; the Author of the Apocalypse, modest as he is in the description of himself, speaks,
as we have seen, to the Angels of Asia with all authority: he distributes praise and blame like a
Ruler and a Judge. Now, there was only one person then alive in the whole world who was
entitled to use this language; and that one person was not only entitled to use it, by his double
character as the last surviving Apostle, and as Metropolitan of Asia, but he was most solemnly
bound to use it. By reason of his office, he was obliged, in duty to Curist, Who called him to it,
to “‘speak, and exhort, and rebuke with all authority’.” He was bound to be no respecter of
persons; to “be instant in season, out of season ; to reprove, rebuke, exhort’’.” This person was
Sr. Jon.
Again; we find that the Author of the Apocalypse, who writes to the Seven Angels, or
Bishops, gives them an Apostolic Benediction,—The Grace of our Lord Jesus Christ be with you™. ©
“ And without all contradiction,” says the Apostle, ‘the leas is blessed of the better,” or greater’.
Therefore we may infer that the writer of the Apocalypse is some one greater than the Bishops of
Asia. He is some one entitled to bless them. Now, there was one person in the world, and one
alone, who, in a spiritual sense, was greater than the Bishops of Asia, and so was entitled to bless
them, and might justly be expected to do so; and that person was Sr. Joun.
Lastly ; the Catholic Church from primitive times, which is the Body of Christ, and to which
He has promised His Spirit and His presence’, receives the Apocalypse as Canonical Scripture and
as the work of St. John *. Her testimony is the testimony of Christ, Who is present with her; it is
the testimony of the Holy Spirit, Whom Christ sent to be in her *.
There was a remarkable fitness in the selection of St. John, particularly of St. John at Patmos,
for writing the Apocalypse.
He was the beloved disciple; he had been with our Lord in His Agony and on the Cross;
his brother Apostles had now been removed by death; and he was left, aged, an exile, and a
prisoner, in a lonely island, for the testimony of the Truth in Christ.
As the winds blew, and the waves dashed on the rocky shores of Patmos, so the winds and
waves of persecution were now beating on the Church. But the aged Apostle, who was confined
within the narrow limits of Patmos, was admitted in the glorious visions of the Apocalypse to the
presence of God. The Exile of earth became a Citizen of heaven; the cliffs of Patmos appeared
more beautiful than Paradise. He was “in the Spirit on the Lord’s Day.” The Man of sorrows,
Whom St. John had once seen crowned with thorns before Pilate, and bleeding on the Cross at
Calvary, was now seen reigning in heaven adored by myriads of Angels, and coming on the clouds
of heaven to judge the Quick and Dead.
This is very appropriate ; it harmonizes well with the tender care of Christ for those who love
1 Rev. i. 9. 3 Rev. i. 4. 12 Heb. vii. 7.
> Rev. xxii. 8. 4 See above, p. 153. 13 Col. i. 24. Matt. xxviii. 20. John xvi. 18.
§ 1 Cor. xiii. 1, 2. 6 2 Cor. xii. 7. M4 See the authorities in Wetstein, N. T. ii. p. 744, and Kireh.
7 Ps. xxv. 13. 8. Ecelus. iii. 19, Ofer, pp. 296—328._ .
9 Tit. ii, 15. 10 2 Tim. iv. 2. 15 Cp. above, p. 77.
1) Rey. i. 4; xxii. 21.
158 INTRODUCTION TO
Hin, and suffer for Him. It is expressive of His love for His Church, left a widow for a while in
this world. When on the Cross, He committed His Mother to St. John’s care. By St. John, He
reveals to His Church the future glory which will be hers, when she will be reunited to Him, and
be the Bride in heaven.
Here, therefore, is a source of comfort to all Christians. Here on earth we are exiles; we are
in Patmos. Especially, in these latter days, the heavens are dark ; the sea is high; the waves dash
upon the rock : “the floods are risen, O Lord; the floods have lift up their voice’.” This is an age
of storms. The beach is strewn with wrecks. Yet in the gloom of this world, in this solitude and
exile, we may have inward peace, and light and hope and joy. Loving Christ with St. John,
suffering for Christ with him, we, like St. John, shall be visited by Christ. St. John’s vision will
be ours. His Revelation will be ours. Our Patmos will be Paradise. And we may pass from the
storms of earth to the sunshine of heaven; and from the solitude of our worldly banishment to the
mansions of our Father’s House.
On the Text of the Apocalypse.
Tue History of the Original Greek Text of the APocaLYPsE is very remarkable.
Erasmus, its first Editor after the invention of printing, had only one MS., and that an im-
perfect one, of the Apocalypse. He supplied the last six verses, which were wanting in that MS.
from the Latin Vulgate, translated by himself into Greek; and some words of Erasmus, not
authorized by any MS., still remain in some editions of the Apocalypse printed at this day *.
The second edition of the New Testament was that of the Complutensian Polyglott, so called
from Complutum, or Alcala in Spain, the place at which it was printed. This was in the year 1520.
The Complutensian Editors, says Wetstein’, had only one MS. of the Apocalypse. They were
followed in the Apocalypse by Erasmus in his fourth and fifth editions in 1527 and 1535, and by
Robert Stephens in the year 1546, and again in 1549, 1550, and 1551. Wetstein‘ affirms that
Robert Stephens had only two MSS. of the Apocalypse, and that these were not accurately collated.
The third edition of Stephens formed the basis of those of Theodore Beza, which appeared at Geneva
in 1565, 1576, 1589, 1598, and also of the Elsevir edition, or received text, as it is commonly called,
published at Leyden in 1624.
Beza’s edition of 1598 was the groundwork of the English AuTHoRIzED VErsion of the New
Testament, published in 1611, and “ appointed to be read in Churches.”
Here two remarks may be made. The EnciisH AvrHorizeD TRANSLATION of the APocALYPsE
does not rest upon the same sound foundation of MS. authority as the Authorized Translation
of the other books of the New Testament. It stands in a place by itself, and ought to be regarded
accordingly ".
No one need be startled by this statement. If the Apocalypse now existed only in the single
MS. of Erasmus, no article of Christian Doctrine would be in the least degree different from what it
is. The numerous MSS. of the Apocalypse which have been collated since it was first printed, have
not affected any doctrine of Christianity ; but they have placed the received Articles of the Faith on
a more solid basis. ;
In the interval of time which has elapsed between the publication of the Authorized Version and
the present day, much has been effected for the confirmation and establishment of the Original
Text of the Apocalypse by the labours of Bishop Fell, Dr. John Mill, Bentley, Wetstein, Bengel,
Matthei*, Alter’, Birch®, Woide, Griesbach®, Scholz, Ford", Barrett'*, Lachmann, Tischendorf,
Tregelles**, Scrivener, and Mai'‘; and little now remains but to use diligently and faithfully the
materials collected by them.
Their attention has been devoted mainly to the critical examination of Manuscripts ; and it is
due to them that at this time, nearly a hundred MSS. of the Apocalypse have been collated, some of
which are of great antiquity and value.
3 Ps. xciii. 4. δ Rigee, 1782—1788. 12 tomis.
2 See Bengel, p. 622. 7 Vindobone, 1786, 1787. 2 tomis, 8vo.
3 Proleg. in Apocalyps. N. T. ii. p. 741. 8. Haunie, 1800.
4 Ibid. 9 Hale Saxonum, 1806. 2 tomia, Bvo.
5 “ Lectio recepta Apocalypseos (says Wetetein, a.p. 1752, 10 Berolini, 1830—1836. 2 tomis, 4to.
lc, p. 741), que ab Erasmianis, profluxit admodum infirmo In Appendice Codicis Vaticani, Oxon. 1799.
nititar tibicine. Et tamen per integrum quod ab editione Ste- 12 Cum Codice Evangelii S. Matthei rescripto, Dublinii, 1801.
phanica elapsam est seculum, viri docti etiam in corrupta 13 Lond. 1844.
lectione quid libet potius invenire, quam lectionem receptam vel 14 Who has printed the Apocalypse from Cod. Vat. 2066;
confirmare vel emendare maluerunt.” see the next page.
THE BOOK OF REVELATION. 159
Of these the three most ancient are,
A. The Alezandrine, in the British Museum, probably of the fourth century. A fac-simile of
it was published by Woide in 1786, a magnificent work, reflecting great honour upon the Editor,
and on those who generously assisted him. See above, on the Gospels, p. xxxiv, new edit.
B. The Basilian, in the Vatican at Rome, No. 2066; of the sixth or seventh century. A
transcript of it was published by Tischendorf, in 1846; and another has been published at Rome, as
a Supplement to Mai’s edition of the Codex Vaticanus, No. 1209.
This Basilian MS. is not to be confounded with Codex B, in the Vatican, No. 1209, containing
other portions of the Greek Testament, but not comprising the Apocalypse. See above, on the
Gospels, p. xxxiv.
C. The Palimpsest MS. of S. Ephraim the Syrian ; so called from its having certain works of
S. Ephraim written over the Greek Testament; probably of the fourth century. A transcript was
published by Tischendorf in 1843.
By the goodness of Divine Providence these three invaluable MSS. containing the Book of
Revelation have been preserved to our own age, and have been made generally accessible at this
day by means of transcripts. In this respect we of the present generation enjoy a privilege which
was not granted to our forefathers, the ENGLIsH TRANSLATORS, nor indeed to any of our predecessors.
This circumstance will appear the more striking, when we recollect that one of these three Ancient
Manuscripts, the Ephraim Palimpsest, which, about a century ago, was almost illegible’, has now,
within the last few years, been restored, as it were, to life by a chemical process, so that the reading
of nearly every letter of it has been ascertained *.
Notice of some ancient Commentators on the Apocalypse, whose Works are extant*. '
I. Victorinus, Bishop of Petabium, or Petavium, Pettau, in Pannonia, circ. a. Ὁ. 270 (Cave, i.
p. 147‘). He is said to have suffered martyrdom in the Diocletian persecution, a.p. 303. The
“Commentarius in Apocalypsim,” ascribed to Victorinus, printed in Bibliotheca Patrum Maxima,
iii. p. 414—421, and in a shorter form, entitled “Scholia in Apocalypsim,”’ in Biblioth. Patrum
Gallandii, iv. p. 52—65, whence it has been recently republished by the Abbé Migne. Patrologia,
v. p. 818—348. The work of Victorinus was revised and modified by S. Jerome (see Ambros.
Ansbert. in Bibl. P. Maxima, xiii. p. 404).
II. Auctor Anonymus, apud S. Augustinum, tom. iii. pp. 3106—3159, ed. Paris, 1837. This
Exposition on the Apocalypse, which is very valuable, is in the form of Homilies or Sermons
preached in the Church. It will be designated by Aug. ? in the following notes; see on ii. 1.
It has been ascribed by some to Tichonius, the celebrated Donatist Expositor, contemporary
with S. Augustine, circ. a.p. 390. (Cave, i. p. 285.) Tichonius is known to have composed an
exegetical work on the Apocalypse (see Bede’s Commentary, passim"), and it is probable that these
Homilies contain considerable portions of that treatise, adapted to the use of the Church.
III. Primasius, Bishop of Adrumetum in Africa, flourished a.p. 550. His ““ Commentarius in
Apocalypsim” is contained in Bibl. Patrum Maxima, x. pp. 287—3840, and has been published by
the Abbé Migne in his Patrologia, tom. lxviii. pp. 794—956.
IV. Cassiodorus Aurelius Magnus, “Senator Romanus, deinde Monachus Vivariensis in Calabria.”
(See Cave, Hist. Lit. i. p. 501.) He wrote his work, “ De Divinis Lectionibus,” circ. a.v. 556. His
“‘Complexiones in Apocalypsim”’ were published at Rotterdam, 1723, 12mo. pp. 213—243, and are
inserted in the Abbé Migne’s Patrologia, tom. lxxx. pp. 1406—1418. Cassiodorus, in p. 9 of his
work De Divinis Lectionibus, speaks of Primasius as his own contemporary, and refers to his work
on the Apocalypse.
1 It is described as such by Montfaucon, in the year 1708.
Paleogr. Gr. p. 213. Welstein says (in a letter to Bentley,
29 July, 1716), that it cost him two hours to read a page.
Bentley's Correspondence, p. 510. Cp. p. 519.
2 By means of the “tinctura Giobertina,” in 1842. See
Monitam Editoris, Pars ii. p. xvii.
3 Compare Calovius, Bibl. lust. N. T. Proleg. in Apoc.
p- 1715, sq. Liicke, Geschichte der Auslegung d. Apoc. in
vol. iv. of his Kommentar iiber die Schriften d. Evang. Joannes,
pp. 951—1012, 2nd ed. The Rev. Ε. B. Elliott's Hore Apoca-
lypticee, iv. p. 307, 4th ed. Dr. Todd on the Apocalypse, p. 269.
See also particularly, Le Long, Bibliotheca Sacra, vol. ii.
4 Ed. Basil. 1741.
5. E. g. Bede, Explan. Apocalyps. Epist. ad Euseb., “ Has ergo
regulas non in Apocalypsi tantim, id est, in Revelatione Sancti
Joannis Apostoli, quam idem TYchonius et vivaciter intellexit, et
veridicé satisque catholicé disseruit, preter ea duntaxat loca, in
quibus suse partis, id est, Donatistarum schisma defendere
nisus.” ‘ Cujus quidem auctoris et nos in hoc opere sensum se-
cuti, nonnulla que extrinsecus posuit, breviandi causa, omisimus.””
100 INTRODUCTION TO
V. Andreas, Archbishop of Crete, supposed by some to have been afterwards Bishop of Cessarea,
in Cappadocia’, probably in the sixth or seventh century. (Cave, i. p. 467. Fabric, Bibl. Gr. viii.
696, xi. p. 62, ed. Harles.) His Commentary on the Apocalypse is printed in Morell’s edition of
S. Chrysostoy:, tom. viii., and a Latin translation of it in Bibl. Patr. Max. tom. v. pp. 589—633.
We may here mention the two other Greek Expositors, who derive their materials mainly from
Andreas, Arethas, and (icumenius.
VI. Arethas, Bishop of Cesarea, in Cappadocia, in the tenth century. (Fabric, Bibl. Gras. viii.
p- 698, ed. Harles. Cave, i. p. 520, in C&cumenii opera, ed. Paris, pp. 640—887, a.p. 1631.) A
Latin translation of his Exposition is found in Bibl. P. Max. ix. pp. 741—791.
VII. Gcumenius, Bishop of Tricca, in Thessaly, probably in the tenth century. (Cave, ii. p. 112.
Fabric. Bibl. Gr. viii. p. 692.)
Much has been effected recently towards an improved edition of these two Expositors by the
late lamented Dr. Cramer, in his publication “ Cfcumenii et Arethe in Apocalypsim,” Oxonii, 1840.
“Nobis,” says he in his Preface, “plenissimum forsan Antiquorum Grecorum Patrum Com-
mentarium, qui extat, in Apocalypsim, licuit vulgare.” The learned Editor has printed new Scholia
of CEcumenius, and has added to those already published of Arethas. The Exposition of (icumenius
commences at p. 497 and ends at p. 582 of Dr. Cramer’s volume.
VIII. Beda Venerabilis; born near the mouth of the Tyne, in the county of Durham, a.p.
672, died a.p. 735. (Cave, i. p. 612.) Explanatio Apocalypsis in tom. xii. pp. 387—452 of Beds
Opera, Lond. 1844. A valuable and interesting Exposition.
IX. Ambrosius Ansbertus, Gallus Presbyter (obiit a.p. 778), in 8. Joannis Apocalypsim libri x.
ad sanctissimum in Christo Patrem ac Dominum D. Stephanum Divina Gratia Papam ; ed. princ.
Col. 1536, fol. p. 442. Bibl. P. Max. xiii. pp. 403—639. (Cave, i. p. 631.)
X. Berengaudus, Monachus Benedictinus, circ. a.p. 800. Expositio super vii. Visiones Apoca-
lypseos, inter 8. Ambrosii Opera, ed. Bened. tom. ii. pt. ii. pp. 499—589.
XI. Haymo, “Episcopus Halberstattensis, Alcuini discipulus,” obiit a.p. 853; an excellent
‘Expositor. Commentariorum in Apocalypsim Beati Joannis libri vii. jam primum in lucem editi, et
ad multorum scriptorum Codicum fidem castigati, Coloniw, 1531, 12mo. (Cave, ii. p. 28.) Com-
‘mentaries on the Apocalypse were written by Alcuin and Rabanus Maurus (Trithem, 251. 267), con-
‘temporaries of Haymo, but are not now extant.
XII. Anselmus Laudunensis (Laon, in Picardy) Benedictinus, Petri Abelardi magister ; fl. a.p.
1103. In Apocalypsim Enarrationes, Colonie, 1612, inter Anselmi Cantuariensis Opera, ii. p. 471,
qq. (Cave, ii. p. 187.)
XIII. Bruno, Abbas Monte-Cassinas, ob. 1125. (Cave, ii. p. 158.) Commentarius in Apoca-
lypsim Opera, Venet. 1651. 2 tom. fol.
XIV. Rupertus Tuitensis (prop? Coloniam Agrippine), ob. 11385. Comment. in Apocalypsim,
lib. xii. ad Fridericum, Archiepiscopum Coloniensem, Colon. 1541, p. cxev; Noriberg, 1526, ed.
Paris, ii. p. 450, sqq. (Cave, ii. p. 193.)
XV. Anselmus, Episcopus Havilbergensis, de Sigillis Apocalypticis scripsit, a.n. 1145. (Cave,
ii. p. 224.) Some further account of this important treatise has been given, and some extracts from
it have been printed, by the present writer in his Edition of the Greek Text of the Apocalypse,
London, 1849, Appendix B.
XVI. Ricardus de Sancto Victore, prope Parisios, “ natione Scotus, 8. Bernardi familiaris,” obiit
1173. In Apocalypsim S. Joannis libri vii. (Cave, ii. p. 228.) Opera, Rothomagi, 1650. 2 tom.
folio.
XVII. Joachimus, Calaber, Abbas Florensis sive de Flore, fl. a.p. 1200. (Cave, ii. p. 278.) His
work on the Apocalypse was first published with the following title :—
“‘Expositio magni Prophetss Abbatis Joachim in Apocalypsim : Opus illud celebre ; Aurea, ac
pre ceteris long? altior et profundior Explanatio in Apocalypsim Abbatis Joachim de statu Universali
Reipublice Christians, deque Ecclesia Carnali in proximo reformandd, atque in primevam sui statem
redigenda; triplici priis tamen percutienda flagello, moxque omnium Infidelium ad Christi fidem
conversione ; jam multis sepulta seculis, sed adimplenda tempore instante ad utilitatem et consola-
tionem fidelium nutu divino detecta atque reserata in lucem primo venit,” Venetiis, 1527, 4to.
1 Andreas of Crete was probably a different person from other. Arethas assigns it to his lecessor in the See of
Andreas of Cappadocia. In the MSS. the Commentary on the docia. δὰ rer
Apocalypse is attributed, sometimes to the one, sometimes to the
THE BOOK OF REVELATION. 161
The date of Joachim’s prefatory Epistle is printed “Floris. anno Dominicw Incarnationis mc.”
It ought to be mcc.
A further account of Joachim’s expositions of the Apocalyptic prophecies is given in
Appendix C of the present Editor’s volume above quoted, Lond. 1849; and Gieseler, Eccl. Hist. § 70.
XVIII. Thomas Aquinas, nat. 1224, ob. 1274. Thome Aquinatis in B. Joannis Apocalypsim
Expositio nunc primum ὃ tenebris eruta, Florentis, 1549, 12mo. p. 654. The preface speaks of it
unhesitatingly as the work of Aquinas. Cave (ii. p. 306) denies the genuineness of this exposition,
and conjectures that it was written by Thomas Anglicus, the monk of Ely, of the twelfth century.
XIX. Joannes Petrus Olivi, a Franciscan, of Languedoc, ob. 1297. Postilla in Apocalypsim.
For a further account of Peter Olivi, and of his memorable labours on the Apocalypse, see Gieseler,
Eccl. Hist. § 70, and Appendix Ὁ of the present Editor’s Greek Text of the Apocalypse. Lond.
1849.
XX. Albertus Magnus, Provincial of the Dominicans, Master of Aquinas, Bishop of Ratisbon,
died at Cologne, a.p. 1280. (Cave, ii. p. 311.) Commentarii in Apocalypsim. Basil, 1506.
XXI. Petrus Aureolus, sive Petrus de Verberia, Doctor facundus, Archiepiscopus Aquensis (of
Aix), 8. 1810. (Cave, ii. p. 25, App.) His Breviarium Bibliorum contains his comment on the
Apocalypse.
XXII. Nicolas de Gorham, of Merton College, in the fourteenth century. Comment. in
Apocalypsim, Antwerp, 1617—1620, p. 178 sqq. (Cave, ii. p. 86 in Appendice.)
XXIII. Jacobus de Paradiso, Carthusianus, a.v. 1449. “De Septem Statibus Ecclesiz in
Apocalypsi descriptis, deque authoritate Ecclesia et Ejus Reformatione.” A valuable and interesting
treatise, printed in Browne’s Fasciculus Rerum Expetendarum, &c., ii. p. 102. Lond. 1690.
Vou. 1.—Paar IV. Y¥
ΑΠΟΚΑΛΥΨΙΣ IQANNOY.
I, ! ’AMOKAATPIX ᾿Ιησοῦ Χριστοῦ, ἣν ἔδωκεν αὐτῷ ὃ Θεὺς δεῖξαι τοῖς
δούλοις αὐτοῦ ἃ δεῖ γενέσθαι ἐν τάχει, καὶ ἐσήμανεν ἀποστείλας διὰ τοῦ
al John 1.1.
b Rom. 13. 11.
James 5. 8.
1 Pet. 4. 7.
ch, 22. 7, 10.
μῶνα: ὁ yap καιρὸς ἐγγύς.
ς Exod. 3, 14.
ver. 8.
ch. 3. 1.
> ’ 9 A a ὃ v4 9 as , 2 aa 3 , ΕΥ̓ ,ὔ A a
ἀγγέλου αὐτοῦ τῷ δούλῳ αὐτοῦ ᾿Ιωάννῃ, 3 "ὃς ἐμαρτύρησε τὸν λόγον τοῦ Θεοῦ
vos , 3 a a ¢ ἴδ 8» , ε 9 ,
καὶ τὴν μαρτυρίαν ᾿Ιησοῦ Χριστοῦ, ὅσα εἶδε. Μακάριος ὁ ἀναγινώσκων,
καὶ οἱ ἀκούοντες τοὺς λόγους τῆς προφητείας, καὶ τηροῦντες τὰ ἐν αὐτῇ γεγραμ-
4c? , ne N92 , aA 3: a» , , ea . » “2
Ἰωάννης ταις ἐπτα ἐκκλησίαις ταις ἐν Τῇ Agia: χάρις νμιν και εἰρηνὴ
s . “ + a
fivineie's ἀπὸ ὁ ὧν καὶ 6 ἦν καὶ ὁ ἐρχόμενος: καὶ ἀπὸ τῶν ἑπτὰ πνευμάτων, ἃ ἐνώπιον
Ca. 1. 1. ᾿Αποκάλυψις ᾿Ιησοῦ Χριστοῦ, κιτ.λ.} The Apocalypse,
or Revelation, of Jesus Christ, which God gave to Him, to show
to His servants what things must come to pass shortly. The
Father loveth the Son, and showeth Him all things that Himself
doth (John v. 20) ; and the Everlasting Son, the Worn of God,
God with us (Matt. i. 23), God manifest in the flesh (1 Tim. iii.
16), reveals God’s will to the world (see Matt. xi. 27. Luke x. 22.
John i. 18). Hence the Apocalypse is the Revelation of Jesus
Christ (cp. Gal. i. 12. 2 Cor. xii. 1). John (says Benge!) is the
ewriter of this book, but its Author is Christ.
By some English Writers this Book is sometimes called, in
the plural number, ‘the Revelations,” but this is erroneous.
The Book is ᾿Αποκάλυψις, Apocalypse, an unfolding or revealing
of what is secret; as Andreas expresses it, it is ἡ τῶν κρυπτῶν
δήλωσις (see the LXX, in 1 Sam. xx. 30). Hence S. Jreneus
(v. 30) says, ‘the Apocalypse was seen” (wpd6n); a passage
which shows that this title of the book, “the Apocalypse,”’ is very
ancient, probably from St. John himself.
It is this act of revealing which the title describes. Compare
the use of this word in Rom. ii. 6; viii. 19; xvi. 25. 1 Cor. i. 7;
xiv. 6. 2 Cor. xii. 1. 7. Gal. i. 12; ii. 2." Eph. i. 17; iii. 3.
2 Thess. i. 7. 1 Pet. i. 7. 13; it is the office of revealing the future
which is assigned to Christ by God, and this truth is declared in
the name and contents of the Apocalypse. Accordingly we shall
see that it is Christ, Who commands John to write the seven
Epistles to the Seven Churches, and reveals what some of them
will suffer (i. 11. 19); it is Christ, Who opens the Book sealed
with the Seven Seals (v. 7. 9), and reveals the future sufferings
and final triumph of the Church (vi. 1—17; vii. 1—17); it is
Christ, Who offers the prayers of all the Saints, which lead to the
sounding of the Seven Trumpets which announce God’s Judg-
ments on His enemies (viii. 3—13; ix. 1—21; xi. 15); it is
Christ, Who delivers the little Book opened to St. John, and gives
him a commission to prophesy again (x. 1—11).
The Divinity of Christ is declared by what follows; ‘‘ He
sent and signified it by His angel to His servant John.”” Compare
xxii. 16. The Angels are Chrisi’s Angels, because He is God.
See Matt. xxiv. 31.
— τῷ δούλῳ αὐτοῦ ᾿Ιωάννῃ] to His servant John. The blessed
Apostle, the beloved Disciple, who was admitted to see the
heavenly visions which he is about to describe, is not ‘“ exalted by
the abundance of his revelations”’ (2 Cor. xii. 7), but describes
himself by this title, ‘‘the servant of Christ.’’ ‘‘ Mysteries are
revealed unto the meek.” Ecclus. iii. 19.
2, 3. ὃς ἐμαρτύρησε κιτ.λ.} who bare witness of the Word of
God, and the testimony of Jesus Christ, as many things as he
saw. St. John thus intimates, that what he writes in the Apoca-
lypse, is not from himself, but from God ; that it is not from any
private imagination, but that it is the testimony of Christ; and
that he writes whatever he saw in the visions of God. Therefore
he adds, ‘blessed is he who readeth, and who heareth (i.e.
hearkens to, and obeys) the words of the prophecy, and observeth
the things which are written there.’ On the sense of ἀκούω
with an accusative as here, see Acts ix. 7. On the meaning of
ὅσα see note, John xxi. 26, and on the promise of blessedness to
him that readeth and keepeth, see on James i. 22.
— ὁ yap καιρὸς ἐγγύς] sor the season is at hand: the season
(καιρὸς) at which they will come to pass is near. This assertion
is always true, even, to the end of time. For since the prophecies
in this book exten® from the Apostolic age to the Day of Judg-
ment, some of them are continually on the eve of their accom-
plishment. Besides, since the duration of the present world is
but a span when compared with Eternity, the season of Judgment
is at hand; the Judge standeth before the door (James v. 9).
Cp. 2 Pet. iii. 8. Arethas.
4. ᾿Ιωάννης ταῖς ἑπτὰ ἐκκλησίαις} John to the Seven Churches
that are in Asia. The Asia here mentioned is the district more
commonly known as Ionia and Lydia, and was called in Roman
language Proconsular Asia. It was a province of not more than
one hundred miles square, watered on the north by the river
Caycus, on the touth by the Meander, and bounded on the east
by the Phrygian hills, and on the west by the Mediterranean Sea.
See on Acts ii. 9, and Aép. Ussher’s Treatise on the Original of
Bishops and Metropolitans, Oxf. 1641, p. 53, and following. Its
capital was Ephesus. in which city St. John resided, wrote his
Gospel, and died, and which is now named after him. See above,
Introduction to St. John's Gospel, p. 267.
On these Epistles to the Seven Churches see further below,
i. 11; ii, 1.
— χάρις ὑμῖν καὶ εἰρήνη) Grace be to you, and Peace. The
salutation with which St. Peter’s two Epistles, and all St. Paul’s
Epistles to Churches begin (see on 1 Thess. i. 1); and serving as
a bond of Christian fellowship between St. John and those two
Apostles. The Apocalypse also ends with the final salutation
which was characteristic of St. Paul, The Grace of the Lord
Jesus Christ. See above, on 1 Thess. νυ. 28.
— ἀπὸ ὁ ὧν καὶ ὁ ἦν καὶ ὁ épxduevos] from Him Who is, and
twas, and is to come. Ὃ ὧν means more than ‘‘ Who is;” it means
“the Being One,” the ‘Ever Self-existing One,” the First
Cause of all existence.
This remarkable structure, in which the preposition ἀπὸ is
followed by a nominative case, seems designed to remind the
reader, that in the Apocalypse he is to be prepared for combina-
tions independent of the ordinary rules of Grammar, and having
a Grammar of their own,—the Grammar of Inspiration.
These remarkable structures, frequent in this Book, excite
the reader’s attention by their singularity, and serve as mementos
that the truths which they express transcend the reach of human
a θ , 9 aA 5
tov θρόνου αὑτοῦ,
τῶν νεκρῶν, καὶ ὁ ἄρχων τῶν βασιλέων τῆς
αἰῶνας τῶν αἰώνων" ἀμήν.
1 (Ἰδοὺ, ἔρχεται μετὰ τῶν νεφελῶν, καὶ
REVELATION I. ὅ---7. 163
“at ἀπὸ ᾿Ιησοῦ Χριστοῦ, ὁ μάρτυς 6 πιστὸς, ὁ πρωτότοκος ἃ Pe 89, 88,
γῆς: τῷ ἀγαπῶντι ἡμᾶς καὶ λού- Jorn 8. .4.
en ν»ν"ν ae Ae a 3 a ΓὌ. > A 6e Sa » € α΄ 1 Cor. 15 20.
σαντι ἡμᾶς ἀπὸ τῶν ἁμαρτιῶν ἡμῶν ἐν τῷ αἵματι αὐτοῦ, 5 " καὶ ἐποίησεν ἡμᾶς 64°).
΄, ε - a a ν So a 2 κ΄ ε ΄, ΝΌΟΝ , 3 ν Heb. 9. 12, 14.
βασιλείαν ἱερεῖς τῷ Θεῷ καὶ Πατρὶ αὐτοῦ, αὐτῷ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς 1 Pei. i. 19
obn 1. 7, 9.
a: & 5.9.
ὄψεται αὐτὸν πᾶς ὀφθαλμὸς, καὶ 19.15,
. 2s 2 , NN , > 9 a8 a ε \ Ἠδὺ.9.14 —
οἵτινες αὐτὸν ἐξεκέντησαν, καὶ κόψονται ἐπ᾿ αὐτὸν πᾶσαι ai φυλαὶ Hee.% 14
ἃ 3.5.9. 1John}.7. ch. 5. 10. ἃ 20. 6. flea. δ. 15,14. Dan. 7. 18. Zech. 12. 10. Matt. 24. 30.
& 25. δὶ. & 26.64. John 19. 87.
thought and language. Thus the combination of the preposition
ἀπὸ bere with the participle, ὁ ὧν, marks its connexion witb the
indeclinable Hebrew mir (Jehovah), and also, if we may so
eay, bespeaks the indeclinudility of the Divine Essence, with
which there is “ πὸ variableness or shadow Of turning.” James
i. 17.
See below, v. 5, and Winer, Gr. Gr. pp. 64. 164; it indicates
that the phrase ὁ ὧν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος is a proper name
reserved to God alone, and that He Who spake to John in Patmos |
is the same as He Who spake to Moses in the Wilderness, when
He thus described Himself, Ἐγώ εἶμι ὁ Sy, “1 am the BEina
One;” “I am the ever Extstinc One,” and ordered Moses to
say, ὁ ὧν ἀπέσταλκέ pe, “1 am hath sent me.” Exod. iii. 14.
The commission given here to St. John resembles that given
to Moses; and it will be seen that the Apocalypse presents 8
continuous series of typical analogies between the Church of
Christ, whose future fortunes he reveals, and the history of the
Israelitish Church led by Moses out of Egypt in its pilgrimage
through the wilderness, toward Canaan, the figure of Heaven.
Cp. Arethas here, and see Introduction above, p. 144.
Elz, has τοῦ after ἀπὸ, but it is not in the best MSS.
— ἀπὸ τῶν ἑπτὰ πνευμάτων] from the Seven Spirits which
are before His throne. From 8 comparison of this passage with
Zech. iv. 10, speaking of those “ seven, which are the Eyes of the
Lord, which run to and fro through the whole earth,” it has been
inferred by some that the Seven Spirits here mentioned, are the
Seven principal Angels, of which number Gabriel and Michael are
two. Cp. Luke i. 19. The ancient opinion of the Hebrews on
this subject is expressed in the book of Tobit, xii. 15, “1 am
Raphael, one of the Seven Angels . . . . which go in and out
before the presence of the Holy One;” and this opinion was
entertained by Jrenaus, cited by Andreas, and by Clemens Alex.
Stromat. i. ad finu., and by Andreas and Arethas, and in later
times by Ribera, Viegas, Corn. ἃ Lapide, Mede, Bossuet, Drusius,
By. Bull (Sermons, i. pp. 291, 292), and others. Cp. below,
iii. 1, where Christ is said to have the Seven Spirits of God, and
the Seven Stars, and iv. 5, where the Seven Spirits are typified
by seven lamps, and v.6, where they are symbolized by the Seven
horns and seven eyes of the Lamb.
There would be, doubtless, an appropriate significance in the
conveyance of the m of Grace and Peace from God and
Christ, through the ministry of the Seven Angels of the Church
in Heaven to the Seven Angele of the Churches of Asia, who
represent the fuluess of the Apostolic Ministry of the Church
Universal on Earth. See i. 20; ii. 1.
Perhaps, however, as some ancient Expositors affirmed (see
Andreas), the Seven Spirits represent the seven gifts of the
Holy Spirit which rest on Christ, the Hoty One of God (Isa. xi.
2; ἰχὶ. 1. Luke iv. 18), and which after His Ascension He sent,
and is ever sending to comfort and illuminate His Church, and
therefore they may well be called horns, /amps, and eyes. Nor is
there any harshness in the expression Grace and Peace be to
you from the Seven Spirits; for these seven gifts of the Holy
Spirit bestowed by Christ, Who received them from the Father
(John xiv. 16), Who is the Wellspring of all good (see on 2 Cor.
xiii. 14), are the means of all Grace and Peace to the Church;
and eo the words are understood by Victorinus, Primasiue, Bede.
The septenary number (says Aug.) is consecrated to the
Holy Ghost in Holy Scripture, and is recognized as such by the
Church. And (as is added by Rede here) the One Spirit is here
characterized as sevenfold, because in the One Spirit is all fulness
and perfection; and this interpretation is sanctioned by Bp.
Andrewes (Sermon “on the Sending of the Holy Ghost," iii.
p- 134), and so By. Wilson, who says that the salutation is from
‘the Holy Ghost Who governs the Church of Christ, until His
Coming again, and with His sevenfold gifts inspires it.”’
δ. ἀπὸ ᾿Ιησοῦ Χριστοῦ, ὁ μάρτυς ὁ πιστός] from Jesus Christ,
the faithful Witness. The structure of ἀπὸ ‘with a nominative
may be compared with that in v. 4; and as in that passage it
declared that there is no variableness or shadow of turning in
God (James i. 17), 80 it may here be understood to signify, that
Acts 1.11. 1 Thess. 1.10. 2 Thess. 1.10. Jude 14.
whatever vicissitudes may occur in the affairs of Nations, and in
the History of the Church, as revealed in the prophecies of this
| Book, yet Jesus Christ is the same yesterday and to-day and for
| ever” (Heb. xiii. 8), and that He is always “the faithful wit-
ness ;”” and whatever corruptions of Christian doctrine may arise
in the Church, yet His testimony is always faith/ul and true.
— ὁ πρωτότοκος τῶν νεκρῶν} the first-begotten of the dead.
Death has become Birth, through Him Who is the First-born
from the Grave. See above, on Acts ii. 24. 1 Cor. xv. 20. Col.
i. 18. Bp. Andrewer, iii. 57.
— S&pxev] the Prince of the Kings of the Earth, an appro-
priate declaration in the preamble of a Revelation which will
disclose insurrections of earthly Powers against Christ (xix. 19).
— καὶ λούσαντι κιτ.λ.} and Who washed us from our sins by
His blood. Some MSS., viz. A, C, and several Cursives, and the
| Syriae and Armenian Versions and Fathers, Andreas, and Pri-
| masius, and Cassiodorus, have λύσαντι, Who redeemed us, and 50
Lachmann, and Diisterdieck, but not Ewald, De Wette, Tisch.
This reading deserves consideration, and may revere be
preferable. For the Copyists were more likely to alter λύσαντι
into λούσαντι than vice versé; and the great proof of Christ’s
love is, that He redeemed us by pouring forth His Own Blood, as
our ransom, λύτρον ; and whereas we were held in bondage by
reason of our sins, and were liable to everlasting death (Rom. vi.
17—23), Our Redeemer delivered us from that captivity by
paying that price which alone could satisfy God’s justice, and
procure our release, and He purchased us, by that price, for
Himself. See Matt. xx. 28. Acts xx. 28. 1 Cor. vi. 20; vii. 23.
| Eph.i. 7. Col. i, 14. Heb. ix. 12. 1 Tim. ii. 6. 1 Pet. i. 18.
| On the use of ἐν as the instrument, see vi. 8.
6. ἐποίησεν ἡμᾶς βασιλείαν and He made us to be a kingdom,
' Priests to God and the Father. So the best MSS. Elz. has
| βασιλεῖς, Kings; but the spiritual character of the Christian
privileges is best expressed by the abstract word a Kingdom,
which may be designed to be a caution against erroneous and
antinomian notions which some have deduced from the declaration
of Scripture, that ali Christians are Kings. It is a phrase
derived from the Ancient Scriptures (Exod. xix. 6; xxiii. 22),
“Ye shall be to Me a royal Priesthood,” βασίλειον ἱεράτευμα.
Cp. 1 Pet. ii. 9, and Winer, p. 512.
Observe the aorist here, ἐποίησεν, He made; that is, by
certain special acts on His part, His Incarnation, and Death, and
Ascension. See below, v. 10.
7. ἰδοὺ, ἔρχεται μετὰ τῶν νεφελῶν) Behold, He cometh with
the clouds, the clouds of the Last Judgment described by Daniel,
vii. 13. St. John, being in the Spirit, already anticipates the end
of all things, and sees it as already at hand; ag it is to Him to
Whom a thousand years are as one day (2 Pct. iii. 8), and by
Whose inspiration he writes. See υ. 3.
| — καὶ οἵτινες αὐτὸν ἐξεκέντησαν) and they also who pierced -
| Him, whether on the Cross, by nails and the spear, and by
bitter mockeries and insults; or by their sins. Heb. vi.6. On
the variation here from the Septuagint Version of this text, cited
from Zech. xii. 10, see above on John xix. 37, where is the same
| variety; and where it is observed, that the text which speaks of
Christ’s suffering, affords also evidence of His Godhead.
This deviation from the LXX Version, and this identity of
the rendering of this remarkable text in St. John’s Gospel (xix.
37), and in the Apocalypse, are confirmatory of the belief that
those two writings are from the same hand.
The frequent citations in this, the first Chapter of the Apoca-
lypse, from the ancient Hebrew Prophets, especially from Daniel
and Zechariah, are doubtless designed to lead the reader to re-
gard the Apocalypse as a sequel to, and continuation of, Hebrew
prophecy, and as dictated by the Same Spirit Who spake by its
mouth. And since the Apocalypse is the /ast prophetical Book
of Holy Scripture, it may be regarded as the consummation of all
God’s prophetic Revelations to the world. See above, Introduc-
tion to this Book, p. 146.
-- Sa κόψονται ἐπὶ αὐτὸν πᾶσαι αἱ φυλαὶ τῆν vis] and all the
2
164 REVELATION I. 8—10.
glass τῆς γῆς" val, ἀμήν. ὃ "᾿Εγώ εἰμι τὸ A καὶ τὸ M2, λέγει Κύριος ὁ Θεὸς, ὁ ὧν
ch 21,6. καὶ ὁ ἦν καὶ ὁ ἐρχόμενος, ὁ παντοκράτωρ.
Ἢ ΓΟ 17 Ἰδὲ ᾿Εγὼ Ἰωάννης, ὁ ἀδελφὸς ὑμῶν καὶ συγκοινωνὸς ἐν τῇ θλίψει καὶ βασι-
&4.14 λείᾳ καὶ ὑπομονῇ ἐν Χριστῷ ᾿Ιησοῦ, ἐγενόμην ἐν τῇ νήσῳ τῇ καλουμένῃ Πάτμῳ
ΝΣ διὰ τὸν λόγον τοῦ Θεοῦ, καὶ διὰ τὴν μαρτυρίαν ᾿Ιησοῦ Χριστοῦ. 19 '᾿Εγενόμην
ich. 4. 2.
Tribes of the Earth will wail at Him: a sentence uttered by Our
Lord Himeelf in the Gospel, Matt. xxiv. 30.
The Tribes of the Earth in this book are they who are of the
earth, earthy, and are not like the Tribes of the Israel of God,
the heirs of the heavenly Jerusalem, who have their hearts in
heaven, their treasure in heaven, and their conversation in heaven
(Matt. vi. 20. Phil. iii. 20). See below, iii. 10.
It is 8 saying of 8. Augustine, which is of constant use in
expounding the Apocalypse, “ Ecclesia Dei celum est, inimici
Ejus terra sunt” (Serm. 57).
The tribes of the spiritual Israel, the Church Universal, are
represented as sealed with the Seal of God, at the final gathering
of all his people, in the seventh Seal. See below, vii. 4—9.
But they who set their affections on things upon earth will
wail at Christ’s Coming to Judgment; while they who have set
their affections on things above (Col. iii. 2) will rejoice at His
appearance, and will ‘lift up their heads, because the day of their
redemption draweth nigh.’”’ Luke xxi. 28.
On the use of the verb κόπτομαι, plango, see above, Matt.
xi. 17; xxiv. 30. Luke viii. 52; xxiii. 27; below, xviii. 9.
8. ἐγώ εἰμι τὸ A καὶ τὸ 2) Tam the Alpha and the Omega.
The first snd last letters of the Greek Alphabet are used by
Christ, in order to declare that He is the Beginning and End of
all things. A similar mode of speech, derived from their own
alphabet, was employed by the Hebrews, who said that Adam
transgressed, and that Abraham observed, the whole law “from
Aleph to Thau :’’ see Schoetigen, pp. 1086, 7. A like usage is
found in later Greek writers. See Wetstein, p. 749.
A, B,C have τὸ ἤΑλφα καὶ τὸ 2 - but it seems hardly pro-
bable that the initial letter only would have been written in one
case by St. John, and not in the other also.
This use of letters of the alphabet of the Greek or Gentile
world, and not of the Hebrew, in the introduction of this Book,
a8 a designation of Jesus Christ, and adopted by Himself as such,
is characteristic of the universality of the Dispensation which it
reveals, and of the incorporation of all nations of the Earth in the
mystical Body of Christ. The numerical value of A is an Unit,
and of Ὡ is eight hundred; and eight is the symbol of glory.
See on Luke xxiv. 1.
These words, applied by Christ to Himself (xxi. 6; xxii. 13;
cp. i. 17, }8), and compared with the declarations of JEHovan
Isa. xli. 4; xliv. 6; xlviii. 12, are also a plain assertion of Christ’s
Divinity and Co-eternity with the Father. See Athanasius, c.
Arianos, Orat. iii. vol. i. p. 317; and cp. Andreas, Gicumen.,
Arethas here. Bp. Andrewes, ii. 162. Bp. Pearson, Art. ii.
Ρ- 233. Dr. Waterland, ii. p. 136. Observe the definite articles
refixed here to Alpha and Omega, indicating that He is ¢he only
Βορίπηίης and End of all things, and showing His Co-equality
. with the Father.
This declaration of Christ concerning Himeelf, I am the A
and the 0,” was reverently accepted by early Christian Art, and
is often seen in ancient Christian Inscriptions, particularly in the
Catacombs of Rome, where the symbols A, Ὡ are frequently ac-
companied by x (Χριστός). See Aringhi, Roma Subterranea,
cap. xiii.andxv. By. Kip on the Catacombs, Lond. 1859, p. 110;
and Scoté on the Catacombs, p. 100; in one case the symbol is
accompanied with the words ES DEIS, probably DEUS, “ Thou
art Gop,” asserting the GopHEaD of Curist.
9. ἐγὼ ᾿Ιωάννη---Πάτμῳ] 1, John, your brother. Observe
the humility of the beloved Disciple; see above, v. 1. J, John,
your brother, became (ἐγενόμην, not ἦν) a dweller in the island
called Patmos, on account of the word of God, and the testimony
of Jesus Christ. Observe the gentleness with which he speaks
of his exile and imprisonment for the Gospel; ἐγενόμην ἐν τῇ
νήσῳ, 1 became, for the sake of God’s Word, an inmate of Pat-
mos. He regards his banishment like a voyage and sojourn in a
pleasant place; for be was there visited by Christ. There is also
something beautiful and touching in the repetition of this word
ἐγενόμην here. I became a dweller in Patmos, for the Word's
sake, and I became a dweller in the Spirit, on the Lord’s Day.
To be in Patmos for the Truth’s sake is a proper preparation for
being in the Spirit, and for seeing Revelations of heaven.
The aorist ἐγενόμην does not intimate, as some have eup-
posed, that the Apocalypse was ποί written in Patmos; see v. 11.
It is like the epistolary aorist ἔγραψα, by which the writer puta
himself in the place of the reader ; see 1 Pet. νυ. 12.
St. John saw and wrote the Revelation in the isle of Patmos,
one of the Sporades, in the A®gean Sea, to which he was
banished by the Emperor Domitian about a.p. 95. See Ter-
tullian, Preescr. Her. 36. Jren., c. Her. v. 30. Origen in
Matt., tom. xvi. used. iii. 18; and cp. Andreas here, and
S. Jerome, Scr. Eccl. x.; and above, Introduction, p. 152; and
Introduction to St. John’s Gospel, p. 267, note, where the
are cited.
Smaller Islands, especially in the Archipelago, such as
Gyaros, Seriphos, Patmos, were used by the Romans for purposes
of penal deportation and imprisonment ; see Tacif., Annal. i. 53.
Juvenal, i. 73; x. 170.
The island of Patmos still preserves some local traditions of
St. John’s sojourn there. A cave is shown where he is said
to have seen the Revelation. Tournefort, ii. p. 198. Pucocke,
iii. p. 36. Walpole, Turkey, ii. p. 43.
At the opening of this Book, Christ displays a specimen of
the providential Scheme which is to be revealed in the Apoca-
lypse. John was banished by the powers of this world; but
Christ uses his exile and detention in Patmos as an occasion for
revealing to him the glories of His Second Coming, and for com-
missioning him to write what he could not now preach by word
of mouth, and to send the writing to the Seven Churches, so that
it might be read by them and by a/i Churches in every age, even
to the Coming of Christ.
St. John, an exile on earth, was admitted to visions of Hea-
ven. Confined within the limits of Patmos, he was received into
the courts of the Jerasalem that is above.
He who had been admitted to our Lord’s most private
Tetirements; to the most solemn scenes of His sufferings and
sorrow; who had been with Him on the Mountain of Trans-
figuration. in the Garden of Gethsemane, in the High Priest’s
hall, and at the Cross; was now a prisoner in a lonely island.
All his brother Apostles had been taken away by Death.
He was left the last. As the winds blew, and as the waves
dashed on the rocky shores of Patmos, so the storms of the world
were beating against the rock of the Church. But the aged and
lonely Apostle was cheered with glorious visions. He was visited
by Jesus Curist. Tbe Man of Sorrows, Whom St. Jobn had
seen in His agony at Gethsemane, He Whom he had seen stand-
ing bound before Caiaphas, crowned with thorns, mocked by
Herod, condemned by Pilate, pierced by the soldier, and dying
on the Cross, was now seen by him enthroned in heaven, and
adored by Angels kneeling before Him. ‘I am the Alpha and
the Omega, the First and the Last. I am He that liveth, and
was dead; and, behold, I am alive for evermore, Amen; and
have the keys of hell and of death.”
Here is comfort to all in times of sorrow. They who love
Christ with St. John, they who suffer with Christ, and for Him,
will be visited by Him, and after the troubles of this world will
pass to the peace of heaven. See above, Introduction, p. 157.
10. ἐγενόμην, κιτ.λ.} 1 was in the Spirit on the Lord’s Day ;
the Day of the Lord’s Resurrection from the Dead ; a very appro-
priate season for the revelation of Christ in glory, and of the bliss
of the Church Triumphant.
The expression —“‘ the Lord’s Day ’’—shows that the First
Day of the Week, on which our Lord rose, was now observed by
Christians as a day set apart for religious uses. In the words of
S. Augustine (βρίει. 119), “The Lord's Day being proclaimed
to Christians by the Lord’s Resurrection, thence became their
festal Day.’’ See note above on Acts xx. 7; aud Bp. Andrewes,
Sermon on 1 Cor. xi. 16, vol. ii. p. 426, who there says, “The
Lord’s Day hath testimony in Scripture.” Bp. White on the
Sabbath, Lond. 1636. Bp. Cosin, De die Dominico, Works, v.
p. 529; and Archbp. Bramhall on the Lord’s Day, Works,
vol. v. pp. 9— 85; and Bp. Pearson on the Creed, note, Art. τ.
pp. 497, 498; and Grotius here; and No. xliv. of the Editor's
Occasional Sermons, ‘‘On the Christian Sunday.” Tertullian
refers to this passage in bis De Animé, c. 9.
There is also another special aptitude and adjustment in the
Visions of the Apocalypse fo the first day of the week. For all
these Visions—the Seals, the Trumpets, the Vials, are grouped in
REVELATION I. 11, 12.
165
ἐν Πνεύματι ἐν τῇ κυριακῇ ἡμέρᾳ, Kal ἤκουσα ὀπίσω pov φωνὴν μεγάλην ὡς
σάλπιγγος | " λεγούσης, Ὃ βλέπεις γράψον εἰς βιβλίον,
> , >. ¥ Ν » Ua x 2 , XN 3 s
ἐκκλησίαις, εἰς Ἔφεσον, καὶ εἰς Σμύρναν, καὶ εἰς Πέργαμον, καὶ eis Ovdretpav,
Ν , a ε ‘A
καὶ πέμψον ταῖς ἑπτὰ k ch. 5.8.
καὶ εἰς Σάρδεις, καὶ εἰς Φιλαδέλφειαν, καὶ εἰς Δαοδίκειαν. 13 Καὶ ἐπέστρεψα
βλέπειν τὴν φωνὴν ἥτις ἐλάλει μετ᾽ ἐμοῦ καὶ ἐπιστρέψας εἶδον ἑπτὰ λυχνίας
sevens; they begin on the first day of the Seven, the birthday of
the Church, whose history and pilgrimage they reveal, till she
comes, after the Hexdemeron of her trial, to the Sabbath of her
Rest ; and to the Octave of a glorious Resurrection.
11, καὶ πέμψον ταῖς ἑπτὰ exxAnolais] and send it to the Seven
Churches: that is, primarily to the Seven Churches in Asia here
specified. ;
Hence the testimony of those Churches to the genuineness
of the Apocalypse is of great weight. It was sent to them, and
they bear witness that it was sent by the Apostle and Evangelist
St. John. See above, the Introduction to this Book, pp. 154—6.
Tertullian (adv. Marcion. iv. 5) refers to this passage, and
calls these Churches “ alumnas Joannis.”’
Secondly, the message delivered to them was designed by
the Great Head of the Church for the perpetual edification of ati
Churches in every age and country of the World. This is evident
from the fact, that each of the Seven Epistles here sent contains
the solemn words, ‘‘ He that hath an ear, let him hear what the
Spirit saith unto the Churches” (Rev. ii. 7. 11. 17. 29; iii. 6.
13. 22).
Besides, in Holy Scripture the namber seven indicates com-
pleteness (see Bahr, Symbolik i. pp. 187—201), and it is
specially used in the Apocalypse in this sense. The Seventh
Seal, the Seventh Trumpet, the Seventh Vial, is the last in their
own series respectively.
There were many more Churches in Asia than Seven when
St. John wrote (e. g. Colosse, Hierapolis, and probably Tralles,
Magnesia, and others) ; and therefore, as is said by all the ancient
Expositors (Victorinus, Andreas, Primasius, Bede, Arethas, and
others), the design of the Holy Spirit, in adopting the perfect
number seven as the number of Churches to whom the Epistles
are to be sent, is to declare that in speaking to them He is
speaking to ail.
The words of Victorinus (Bishop and Martyr in the third
century), whose comment on the Apocalypse is the oldest now
extant, deserve to be cited here. ‘‘ There are seven horns of the
Lamb (Rev. v. 6), seven eyes of God (Zech. iv. 10), seven spirits
before the throne (Rev. i. 4; iv. 5), seven Candlesticks (i. 13),
seven Women in Isaiah (iv. 1), seven Churches addressed in St.
Paal's writings, seven Deacons (Acts vi. 3), seven Seals (Rev.
v. 1), seven Trumpets (Rev. viii.), seven Weeks ending at Pente-
cost (Lev. xxiii. 15), seventy weeks in Daniel (ix. 25), seven clean
animals in the Ark (Gen. vii. 2), seven chastisements on Cain
(Gen. iv. 15), seven years followed by a release of debt (Deut.
xv. 1), seven Pillars in the House of Wisdom (Prov. xi. 1).”
(Victorin. de Fabricé Mundi.)
“ Numero septenario Universe Ecclesise significata est pleni-
tudo: propter quod et Joannes Apostolus ad septem scribit
Ecclesias, eo made se ostendens ad unius plenitudinem scribere ”
(5. Augustine, de Civ. Dei xvii. 4).
St. John, in writing to Seven Churches of Asia, writes to all
Churches of the world; and it has been observed by ancient
Expositors (Canon. Muratorian. ap. Routh, R. 8. iv. p. 2.
Victorinus. Cyprian, de Exhort. Martyr. c. ii., and others), that
the number of Genéile Churches to which δέ. Paul wrote Epistles
is seven; and that what St. Paul wrote ¢o them he wrote to all.
The Candlestick or Lamp in the Temple had seven branches,
i. e., three on each side and the shaft in the centre (Exod. xxv.
31, 32), and it was a figure of the Church fed by the Oil of Holy
Scriptare, and illuminating the World (see Zech. iv. 2, and below,
i. 20, and especially xi. 4); whence S. Jrenaus says, v. 20, that
‘the Church is the Seven-branched Lamp, holding the Light of
Christ.”
There are Seven Golden Candlesticks in the Apocalypse, and
yet there was but one Seven-branched Golden Candlestick in the
Temple, and in the visions of Zechariah. So there are particular
Churches throughout the World; but all these together make
One Church Universal; being fed with the same Oil of pure
doctrine, and all constructed of the same pure material of fine
Id.
τὴ Any one Candlestick may be removed (see on Rev. ii. 5), but
the sevenfold unity is not disturbed by its removal. Any par-
ticular Church may fail, but the promise of Christ to the Church
Universal is, that “ the Gates of Hell shall never prevail against
it’? (Matt. xvi. 18).
— els Ἔφεσον, κιτ.λ. fo Ephesus, and to Smyrna. The
Churches here mentioned are situated in a circular group (see
v. 4), and are specified in the geographical order in which they
would occur to the mind of a person writing from Patmos. See
above, on 1 Pet. i. 1.
Some learned Modern Expositors (Vitringa, p. 31. Venema,
p. ὅδ. Henry More, p. 720, and others) regard the Seven Epistles
as having a prophetical character, and as representing Seven suc-
cessive states of the Christian Chu:ch in seven consecutive periods
of time, dating from the Apostolic Age to the end.
But this is a notion which is not sanctioned by ancient
Expositors, and seems to be unfounded.
It cannot be doubted that in writing to the Seven Churches
St. John (as has been already observed) is writing to all; and
that every Church of Christendom may see itself reflected in one
or other of these Epistles. Indeed (as Victorinus says), in these
seven Churches we see an image of the faithful of the whole
Catholic Church. But the Epistles have an historical character
(see ii. 6. 13. 15), and the arrangement of their order, as before
said, appears to be geographical. Ephesus is fitly placed first,
as being nearest to Patmos, and as being the Chief City and
Church of Asia, where St. John himself lived and died.
— Σμύρναν) Smyrna: eight miles north of Ephesus. In
Christian History it is celebrated as the Episcopal See of 8, Poly-
carp, the scholar of St. John. See ii. 8—11. Jren. ap. Euseb.,
iv. 14,15. Tertullian, Preescr. ὃ 32.
— Πέργαμον] Pergamum; rarely called Pergamus (Strabo,
xiii. p. 924. Winer, ii. p. 224. Τγοποῖ, on the authorized Ver-
sion, p. 44). But the Greek Expositors have 4 Πέργαμος here
(in Caten., p. 208), and so Diog. Laert., in Arcesida, iv. 30. It
was in Mysia, on the Caycus. For further particulars concerning
it, see on ii. 12.
— @udreipay] So A, B, C.—Elz. has @vdreipa. Thyatira,
in Lydia, on the river Lycus ; mentioned Acts xvi. 14.
— Σάρδει:] Sardis. The ancient capital of Croesus and the
Lydian Kings, on the river Pactolus, south of the plain beneath
Mount Tmolus ; the Episcopal see of Melito, in the second century.
Eused. iv. 13. 26; v. 24.
— Φιλαδέλφειαν) Philadelphia, in Lydia; deriving its name
from Attalus Philadelphus, of Pergamus; at the foot of Mount
Tmolus.
— Λαοδίκειαν Laodicea, in Phrygia; called from Laodice,
wife of Antiochus II., a celebrated commercial city, Tacit. Ann.
xiv. 27; on the river Lycus, not far from Colossz, see Col. ii.
1; iv. 14; it had a Chief Pastor, Archippus, in Apostolic times,
Col. iv. 16. Const. Apostol. viii. 47; and a Bishop and Martyr,
Sagaris, circ. a.p. 170. Eused. iv. 26; v. 24.
12. εἶδον ἑπτὰ λυχνίας xpvods] I saw Seven Candlesticks
(or rather Lamps) of Gold. The word Candlestick has taken
root in the English language as an emblem of a Church, and
it seems almost impossible to eradicate it; but it must be
borne in mind by the English reader that the word Candlesticks
does not rightly represent these λυχνίαι, which were similar
to the Senen-branched λυχνίαι, or Lemps, which were to be
kept continually burning in the Levitical Tabernacle, or Temple
(Exod. xxv. 31; xxvii. 20. Lev. xxiv. 1—4. 1 Kings vii. 49. Heb.
ix. 1, 2); and (as before observed, see v. 11) were fed with
oil (cp. Exod. xxvii. 20) supplied through their branches, or tubes,
into their bowls, and thus were very apt emblems of Churches (see
v. 20), which have no independent light in themselves (as Andreas
here observes), but are only vehicles (ὀχήματα) of light derived
“τονε above; being supplied by the Holy Spirit with a perennial
stream of pure oil (see Caten. pp. 194. 199) flowing from the Word
of God, and enabling them to enlighten the world—even the
Angels of heaven — with the pure light of the Gospel (see Eph. iii.
10), and ever tended by Christ, and under him by the Christian
Priesthood; as the Seven-branched Lamp was tended by the
Levites in the Temple. In like manner the Priests of the Church
of Christ are bound to keep watch and ward by day and night,
and to take good heed that the wicks of the Spiritual Lamp in the
Christian Sanctuary are duly trimmed, and that the pipes are not
clogged and obstructed by the clotted corruptions of unsound
doctrine, and that the oil is not adulterated, and that the lights
burn clearly ; and they are responsible to Christ for the discharge
of this duty, and He will remove their Lamp if they neglect to
perform it. See next note.
166
1 Ezek. 1. 26.
Dan, 7. 13.
ch. 3.1. ἃ 14. 14,
ver. 20.
ch. 2.1, 12. & 3.1.
ch. 2. 8.
q Job 12. 14.
Ps. 68. 21.
Isa. 22. 22.
Rom. 6. 9.
ch. 8. 7, ἃ 20.1.
184 καὶ ὁ ζῶν, καὶ ἐγενόμην νεκρὸς,
καὶ ἔχω τὰς κλεῖς τοῦ θανάτου καὶ
REVELATION I. 18---19.
χρυσᾶς, 181 καὶ ἐν μέσῳ τῶν ἑπτὰ λυχνιῶν ὅμοιον Υἱῷ ἀνθρώπου, ἐνδεδυμένον
ποδήρη, καὶ περιεζωσμένον πρὸς τοῖς μαστοῖς ζώνην χρυσῆν" 16 "' ἡ δὲ κεφαλὴ
αὐτοῦ καὶ αἱ τρίχες λευκαὶ ὡς ἔριον λευκὸν, ὡς χιών' καὶ οἱ ὀφθαλμοὶ αὐτοῦ ὡς
φλὸξ πυρὸς, 15." καὶ οἱ πόδες αὐτοῦ ὅμοιοι χαλκολιβάνῳ, ὡς ἐν καμίνῳ πεπυ-
ρωμένοι, καὶ ἡ φωνὴ αὐτοῦ ὡς φωνὴ ὑδάτων πολλῶν,
Ἂ»- 3 aA . 3 4 ε “ ν» A ’ 3 A ε ’ δί
δεξιᾷ αὐτοῦ χειρὶ ἀστέρας ἑπτὰ, καὶ ἐκ τοῦ στόματος αὐτοῦ ῥομφαία δίστομος
9 “ , ν » εν > aA ε εν a ἐν aA 8 ᾽ 3 A
ὀξεῖα ἐκπορευομένη, Kai ἡ ὄψις αὐτοῦ ὡς ὁ ἥλιος φαίνει ἐν τῇ δυνάμει αὐτοῦ.
7? Καὶ ὅτε εἶδον αὐτὸν ἔπεσα πρὸς τοὺς πόδας αὐτοῦ ὡς νεκρός" καὶ ἔθηκε
τὴν δεξιὰν αὐτοῦ én’ ἐμὲ λέγων, Μὴ φοβοῦ, ἐγώ εἰμι ὁ πρῶτος καὶ ὁ ἔσχατος,
16 ὁ καὶ ἔχων ἐν τῇ
ΝΕ] AY aA 3 3 AY ἘΣ οὶ a 27
καὶ ἰδοὺ ζῶν εἰμι εἰς τοὺς αἰῶνας τῶν αἰώνων,
A 3
τοῦ ddov. 39 Γράψον οὖν ἃ εἶδες, καὶ a εἰσι,
18. καὶ ἐν μέσῳ τῶν ἑπτὰ λυχνιῶν] and in the midst of the
seven golden Lamps one like the Son of Man, clothed with a
long garment down to His feet. ‘One like the Son of Man,’
80 Daniel describes Christ, Dan. vii. 13; x. 5. Christ is arrayed
in a long garment, as the High Priest of the Church Universal.
Compare Ezek. ix. 2. 11, and the description of the High Priest’s
robes in Josephus, Ant. iii. 8. 4; viii. 3. 8; xx. 1.1, who uses the
word ποδήρης, flowing to the feet, as applicable to the Sacred
Vesture of the High Priest.
Christ is represented as walking in the midst of the Seven
Golden Lamys (ii. 1), because, as the Priests in the Tabernacle
and Temple lighted, and watched, and fed the Lamps (Exod.
xxvii. 20, 21; xxxiv. 9. Lev. xxiv. 2. 4), so Christ obserres the
Churches of Christendom, which He illumines with the light of
His Word, and feeds with the oil of His Spirit, and trims with
His discipline, and guards with His care, and examines with His
eye, whether they burn clearly with the luminous flame of true
doctrine, and whether the liquid oil of the Spirit is corrupted
with human admixtures, and the light of the lamp is dimmed with
heresy, superstition, or unbelief.
— καὶ περιεζωσμένον) and girded around at the breasts with
a golden girdle. This also is a sacerdotal attribute, showing that
the Son of Man is here presented as the High Priest of the
- Church. Compare the language of Josephus, Ant. iii. 7. 2, con-
cerning the girdle of the High Priest of the Levitical Dispensa-
tion; and see Weistein here.
14. ἡ δὲ κεφαλὴ, «.7.A.] and His head and His hair white as
white wool. Here the same attributes are ascribed to Christ as
are assigned to God by Daniel, vii. 9; x. 6; and they show that
He is God. Cp. υ. 8.
It is observed by S. Jreneus (iv. 20. 11), that the imagery
by which Christ is here described represents His two Natures and
His Sacerdotal Office. The Hair, white like wool, shows His
Divinity ; His attire displays His Priesthood ; His feet of chalco-
libanum burning in a furnace represent His permanence, like the
Bush in the Wilderness on fire, but not consumed (Exod. iii. 2) ;
and the fire, adds Jreneus, may remind us of that conflagration
with which He will execute Judgment at the end of the World.
15. of πόδες αὑτοῦ ὅμοιοι χαλκολιβάνῳ)] and His feet like unto
chalcolibanus. The etymology of the last word is doubtful; but
inasmuch as the language of the Apocalypse coincides in many
respects with that of Hebrew Prophecy, it is probably equivalent
to the shining brass, or molten brass or copper, glowing in a state
of incandescence and ion, in Dan. x. 6, and Ezek. i. 7. 13.
And this is confirmed by Plin. N. H. xxxiv. 2. The word occurs
again, ii. 18.
It is rendered aurichalcum, or orichalcum (see Cicero de
Off. iii. 23. 12. Horat. Ars Poet. 202), by the Vulgate, and is
said by Suidas to be the same as electrum, which is a composite
metal (Plin. N. H. ix. 65), made of gold and silver. See Winer,
R. W. B. ii. pp. 88, 89, and it is rendered by some “ brass from
Libanus” (Syr., Ethiop., Vatabl., Ebrard).
But it seems rather to be derived from χαλκὸς, copper, and
λίβανος, frankincense, and to be a word similar to χρυσό-πρασος,
and χρυσό-λιθος, and to express a metal which resembles copper
in a state of ignition, like frankincense. Cp. Welst. here, and
Salmas. ad Solin. p. 810. Some of the ancient Expositors (e. g.
Andreas) see here a reference to the fragrance of frankincense,
as a symbol of the savour unto life which attends the preaching of
the Gospel. See 2 Cor. ii. 16.
16. καὶ ἐκ τ. στόματοι" ἀνά going out of His mouth a sharp
two-edged sword, the Word of God. Tertullian thus ex-
pounds it (c. Marcion. iii. 14), ‘‘the Apostle St. Jobn, in the |
Apocalypse, describes a sword coming forth from the mouth of |
God, with two cdges and sharp at the point, which is the Word of ,
i ...ΠΠὁΠὁΠ ὠὨὠ.........
God, sharpened with the two edges of the two Testaments—the
Law and the el”?
The judicial, punitive Power of God’s Holy Worp, as an
instrument of His retributive Justice and indignation on the
guilty, for their disobedience, is displayed in the Apocalypse in awful
characters, see ii. 12. 16, and particularly xix. 15. 21. This attri-
bute of God’s Word is carefully to be observed, as serving to
explain some Visions in this Book which would otherwise be
obscure, and particularly xi. 3—6.
This imagery is aleo derived from the ancient Scriptures,
Isa. xi. 4; xlix. 2. Hos. vi. 5; and is adopted by St. Paul, Heb.
iv. 12, This sword of Christ is always called ῥομφαία in the
Apocalypse (i. 16; ii. 12. 16; xix. 15. 21), never μάχαιρα, and
perhaps this word may be chosen in order to express more clearly
the ¢error of the Lord (2 Cor. v. 11), and of His Word to those
who disobey Him.
11. καὶ ἔθηκε] and He laid His right hand upon me, as the
Angel did on Daniel, viii. 18; x. 10.
18. καὶ ἔχω τὰς κλεῖς] and I hold the Keys of Death and of
Hades. Christ holds the Keys of Death, both of natural and
spiritual Death; of natural Death, as He proved by raising the
Dead, and by giving to His Apostles the power of raising the
Dead, aud by raising Himself from the Dead. See John v. 21.
He holds also the Keys of Spiritual Death. He guickens
the soul, dead in trespasses and sins, by His Word and Sacra-
ments (see on John.v. 25); and as the appointed Judge of Quick
and Dead, He will condemn the wicked at the Last Day, to that
spiritual death, which is called in the Apocalypse the Second
Death. See xx. 6. 14; xxi. 8. ‘For Hell itself is secunda
mors, and is so termed by St. Jobn.” By. Andrewes, ii. 194.
He it is therefore “ that openeth, and no man shutteth; and
that shutteth, and no man openeth,” iii. 7.
He has also the Keys of Hades—that is, of ‘ina, Scheol,
the region of disembodied spirits (see on Luke xvi 23, and
Andreas here), distinguished from Hell, γέεννα, or the Lake of
Fire, which is the final abode of the reprobate (see xx. 10. 14, 15),
and into which none are cast until the Day of Judgment.
Therefore the word “Aidns is not to be rendered Hell; we
may adopt the word Hades, with Hammond and Bp. Wilson,
pp. 700, 701, and others. See the notes in the American revised
Version, pp. 86, 87, ed. 1854. :
Our Lord used this Key on the Cross when He admitted the
soul of the Penitent into Paradise (Luke xxiii. 43), and He will
use it at the Great Day, when He will unlock the gates of Hades,
and will call forth the Spirits of all men, and re-unite every soul
to its own body, which He will raise from the grave (Jobn v.
28); and summon all men in soul and body to His Judgment Seat,
for their final doom of everlasting bliss or woe.
Εἰς. places τοῦ θανάτου before τοῦ “Aidou, but A, B, C place
τοῦ θανάτου first; and so all the best Editions. This is the order
of the words in all the other passages in which they occur in this
book, see vi. 8; xx. 13, 14, and with good reason, because Death
is the inlet of the soul into Hades.
19. καὶ ἅ εἰσι) and what they are. The word εἰσι here may
signify what they mean; as is explained by what follows, “the
seven stars are, i.e. they represent, the Angels of the Seven
Churches; and the seven Lamps are, i.e. they represent, the
Seven Churches.” This interpretation is mentioned by Arethas,
and is adopted by Alcasar, Aretius, Launoi, Eichhorn, Herder,
De Wette, Ewald, and others.
St. John was not only admitted to see, and enabled to de-
scribe, the mysteries of the Spiritual World and of Futurity, but
he was also empowered to explain them. Compare xvii. 9. 12.
15 18, where the substantive verb εἰμι is used in this sense.
At the same time, in favour of the other interpretation (which
REVELATION I. 20. II. 1.
167
καὶ ἃ μέλλει γίνεσθαι μετὰ ταῦτα' “Ὁ "τὸ μυστήριον τῶν ἑπτὰ ἀστέρων, ὧν τε. 5.1.
Tes ἐπὶ ἧς δ a Yoo, ς« » , A a Οἱ ἑ . 2 , ae
εἶδες ἐπὶ τῆς δεξιᾶς μουν, καὶ τὰς ἑπτὰ λυχνίας Tas χρυσᾶς. Oi ἑπτὰ ἀστέρες “15:1
ἄγγελοι τῶν ἑπτὰ ἐκκλησιῶν εἰσι καὶ λυχνίαι αἱ ἑπτὰ ἑπτὰ ἐκκλησίαι εἰσί.
II. 1" Τῷ ἀγγέλῳ τῆς ἐν ᾿Εφέσῳ ἐκκλησίας γράψον: Τάδε λέγει ὃ κρατῶν, on. κ. 15, 20.
is adopted by A Lapide, Grotius, Vitringa, Bengel, Hengstenberg,
Ebrard, Liicke, and our Authorized Version), “ the things which
are,’’ it may be observed, that things presen/ are described in the
Seven Epistles (chaps. ii. and iii.), and there seems to be a de-
signed contrast between " the things which are,” and “ the things
which are about to come to pass,” by which it is intimated that
the present and future condition of the Churches are alike open
to the eye of Christ.
20. ἄγγελοι) Angels of the Seven Churches. Angels, that is,
their Chief Pastors, Bishops. The word Angel, or Messenger,
had been applied to the Ministers of God, by ancient Prophecy.
Cp. Mal. ii. 7, where see S. Jerome ; cp. Augustine, Ep. xiiii.,
Epiphanius, Bede, and Aquinas here; Saravia, de Minist. Eccles.
p. 29; and Ussher on the Original of Bishops, p. 53; and Bing-
ham, Antiquities, book ii. cap. ii. sect. 10, who says, ‘‘ Hence, in
after ages, Bishops were called Angels of the Churches.” See
below on ii. 1.
— λυχνίαι)] The Seven Candlesticke—or rather Lamps—are
Seven Churches. See on vv. 11, 12.
The Saven Epistizs to the Seven Cuuncues.
Cu. 11. 1. τῷ ἀγγέλῳ] To the Angel of the Church thal is in
Ephesus, write. Christ commands St. John to write to the Seven
Angels, as the Representatives of their several Churches. Thus
Christ Himself recognizes ¢hat form of Church government in
which one Person presides, as Chief Pastor, over a City and Dio-
cese, such as that of Ephesus, which, as we know from Holy Scrip-
ture, particularly from St. Paul’s address to the Ephesian Pres-
byters at Miletus (Acts xx. 17), and from his two Epistles to
Timothy, the Bishop of Ephesus, contained within it many Pres-
byters, See above, the Introductory note on 1 Tim. iii. p. 433.
Tertullian (adv. Marcion. iv. 5) designates these Angels as
Bishops. "" Habemus Joannis alumnas Ecclesias ; nam etsi Apo-
calypsin ejus Marcion respuit, ordo tamen Episcoporum ad
originem recensitus in Joannem stabit auctorem.”’ And (Aug. ?
See above, p. 159) says here, ‘‘ Angeli non debent hic intelligi
nisi Episcopi, aut Prepositi Ecclesiarum.”’
In these Epistles of the Apocalypse, Christ often dames the
Angels of the Churches (see vv. 5. 14. 20; iii. 2. 17), but He
never blames them for being Angels; that is, for occupying the
chief place in their respective churches ; which He certainly would
have done, if such a pre-eminence in His Church had not been in
accordance with His Will. See Matt. xx. 20. Luke xxii. 24—26.
On the contrary, Christ recognizes the Angels as the Heads
and organs of their several Churches; and sends His Epistles to
the several Churches, through them. He recognizes the Seven
Angels as the official Representatives of the Seven Churches.
Besides,—what is very worthy of remark,—in the original
Greek the various epithets (dead, hot, cold, poor, rich, blind,
naked, and the like) which Christ uses in these two chapters to
characterize the qualities and condition of these several Churches,
do not agree in gender with the feminine word ’ExxAnola, Church ;
but they agree with the masculine word “Ayyedos, Angel. They
are all masculine ; not one of them is feminine. The address to
the Churches is personal to their several Angels. As Primasius
expresses it, “‘unam facit Angeli Ecclesiseque personam.”’ He
identifies him with it. The Bishop is regarded as “ Persona
Ecclesie ” by the Chief Shepherd and Bishop of souls (1 Pet. ii.
δ). The Great Head of the Church lays on the Angels the
failings of their Churches; and thereby He not only makes a
practical recognition of Episcopal Authority, but also teaches a
solemn lesson of Episcopal Responsibility.
This Scripture also supplies a sacred precedent, and divine
direction, as to the size of Dioceses, and number of Bishops. The
territory, in which these Seven Churches were situated, was not
much larger in extent than that of some single modern Dioceses ;
and each great City had its Bishop (see i. 4). The practical
application of this sacred precedent to our own Church and
Country at this time deserves serious consideration.
— τῆς ἐν ᾿Εφέσῳ ἐκκλησίας) of the Church in Ephesus. He
does not say “ to the Angel of Ephesus,” but to the Angel of the
Church in Ephesus. Observe this title and style, which is em-
ployed by Christ in al! His addresses to the Seven Angels of the
Seven Churches. The Texts in v. 8, and in iii. 14, which seemed
τοὶ va da to this rule, have been now restored from the
it .
This mode of address ought to regulate the language to b
used by Christians toward Chief Pastors, and Cities, like those of
Ephesus, Smyrna, &c. in the age of St. John, where the Civil
Authorities are not yet Christian.
Accordingly, in the primitive writings of Apostolic men, the
Church in a City is described as παροικοῦσα, that is, as sojourniny
in that City. Thus S. Clement (Ep. i.) says, ‘The Church of
God that dwelleth at Rome” (ἡ παροικοῦσα Ῥώμην), to the Church
of God that dwelleth at Corinth (τῇ παροικούσῃ Κόρινθον). Com-
pare the language of St. Jobn’s scholar, S. Ignatius, at the com-
mencement of his Epistles, e.g. ad Ephes. : “To the Church that is
in Ephesus,” (ad Tralles) “ to the holy Church that is in Tralles.”
The spiritual authority of Bishops flows from Christ alone.
They are Chief Pastors of His Church, by virtue of their conse-
cration to the Episcopal Office instituted by Him. But territorial
titles are derived from God through the Power to which He has
assigned dominion in this World, in which ‘‘ He determines the
bounds of habitation ’’ (Acts xvii. 26). And when the Powers of
this world become Christian, they exercise authority, in assigning
the territorial limits within which the spiritual power, which is of
divine origin and institution, is to be exercised. And when this
is done, then the Bishop of the Church in the City becomes the
Bishop of the City in which the Church is.
Thus, after the Empire became Christian, the Bishop of the
Church in Ephesus became the Bishop of Ephesus, and he is so
styled by Historians, Civil and Ecclesiastical. See Hooker, VIII.
vii. Abp. Bramhall, i. p. 272. Bp. Sanderson, v. Ὁ. 167, and
other authorities, quoted in Theophilus Anglicanus, pt. i. ch. xii.
and pt. ii. ch. iii.
— ἐν Ἐφέσῳ] in Ephesus: the Metropolis of Asia (Acts
ii. 9), and specially connected with St. John. S8ee Introduction
to his Gospel above, pp. 266, 267, and Rev. i. 11.
— Τάδε λέγει) these things saith.
In proof of the exact symmetry and marvellous a
with which this divine book is written, it may be observed, that
(1) Each of the Seven Epistles is introduced with theae
words, “" To the Church—write; These things saith ;’’ and then
a special title of Curisr is introduced, suitable to the particular
condition of the Church which is addressed in that particular
Epistle.
(2) Each of the Seven Epistles then proceeds to proclaim
the Divine Omniscience of Curist, and His ever-watchful obser-
vation of what is done in the Church. “J know thy works.’
See here, v. 2. 9. 13. 19; iii. 1. 8. 15.
(3) Each of the Seven Epistles contains the words, ‘“ He
that hath an ear, let him hear what the Spirit saith unto the
Churches :’’ marking the importance of the message; and that
though it is addressed to one Charch, it is designed for all: συ. 7.
11. 17. 29; iii. 6. 13. 22.
(4) The Seven Epistles are divided into two Parts, by the
interweaving of two phrases in a remarkable manner ;
The phrase concerning him “that overcometh,’’ is placed
Jfrrat in the first three Epistles, and is placed /ast in the last four
Epistles; and the phrase ‘“‘ He that hath an ear, let him hear
what the Spirit saith unto the Churches,” is placed first in the
Jirst three Epistles, and is placed /ast in the last four.
(5) All the Epistles contain some special warning or pro-
mise from Christ; and that warning or promise is appropriately
adapted and adjusted to the attribute under which He presents
Himself to each Church in succession. It is also accommodated to
the special difficulties and dangers which have been overcome, or
are to be overcome by that particular Church. Their respective
adaptations to the attributes of Christ Himself may be seen as
follows in one view.
(1) To Ephesus. Thus saith He that walketh amid the seven
golden Lamps (v. }), Repent, or I will remove thy Lamp (v. δ).
(2) To Smyrna. Thus saith the First and the Last who
became dead, and rose again to /i/e (v. 8), Be thou faithful unto
death, and I wilt give thee the crown of life (v. 10).
(3) To Pergamus. Thus saith He that hath the sharp two-
edged sword (v. 12), Repent, or J will fight against them with
the sword of My mouth (v. 16).
(4) To Thyatira. Thus saith the Son of God, Who hath
His eyes like unto a flame of fire, and His feet like fine brass
(νυ. 18), All shall Anow that I am He that searcheth reins and
hearts (v. 23), that which ye have hold fast till I come (v. 26).
(5) To Sardis. Thus saith He that hath the Seren Spirits
168
REVELATION II. 1.
ε ν aA
τοὺς ἑπτὰ ἀστέρας ἐν TH δεξιᾷ αὐτοῦ, ὁ περιπατῶν ἐν μέσῳ τῶν ἑπτὰ λυχνιῶν
of God, and the Seven Stare (iii. 1), that is, Who governs the
Angels in the Church in heaven, and upon the earth (see i. 4. 20),
He that overcometh I will confess his name in the presence of
My Father and of His Angels (iii. 5).
(6) To Philadelphia.
Thus saith He that hath the key of
David, Who openeth and no one shutteth (iii. 7), I have set before
thee a door opened which no man can shut (iii. 8).
(7) To Laodicea.
There is, also,
below, on συ. 7.
Such are some of the evidences of harmonious symmetry
and elaborate accuracy in the composition of the Apocalypse.
S. Jerome well says (ad Paulin. Ep. 50), that the Apoca-
lypse ‘‘has as many mysteries as words,—in verbis singulis
g 5. Ch. Ir.
To Ephesus.
1. Unto the angel
of the Church in
Ephesus write ; These
things saith he that
holdeth the seven stare
ἐπ his right hand, who
watketh in the miast
of the seven golden
lamps; 2 I know thy
works, and thy la-
bour, and thy pa-
tience, and how thou
canst not bear them
which are evil: and
thou hast tried them
which say they sre
apostles, and are not,
and hast found them
liars: 3 And hast
patience, and hast
borne for my name’s
sake, and hast not
fainted. 4 Neverthe-
less I have thés against
thee, that thou hast
left thy first love.
5 Remember there-
fore from whence
thou art fallen, and
repent, and do th
first works; or else
will come unto thee
quickly, and will re
move thy lamp out of
his place, except thou
repent. 6 But this
thou hast, that thou
hatest the deeds of
the Nicolaitans,
which I also hate.
1 He that hath an
ear, let him hear what
the Spirit saith unto
the churches ;
To him that over-
cometh will I give to
eat of the tree of life,
which isin the midst
2 ed Paradise of my
§ 6. Ch. IT.
To Smyrna.
8 And unto the
angel of the
church in Smyr-
na write; These
things saith the
“τε and the last,
which was dead,
and is alice; 91
know thy works,
and tribulation,
and poverty, (but
thou art rich) and
the blasphemy
which thou bear-
est from them
which say they
are Jews, and are
not, but the syna-
gogue of Satan.
10 Fear not those
things which
thou shalt suffer:
behold, now the
devil will cast
tome of you into
prison, that ye
may be tried; and
ye shall have
tribulation ten
days: be thow
Saithfui unto
death, and I wilt
give thee the crown
of life.
Spirit saith unto
4 churches ;
He that over-
cometh shall not
be hurt of the
second di
Thus saith the Amen, the faithful and
true Witness (v. 14); and this Epistle contains a rebuke for lack
of faithfulness and zeal in witnessing to the Faith: Because thou
art neither cold nor hot I will vomit thee out of My mouth (v. 16).
gradual scale of ascent in the dignity and
blessedness ot Christ’s promises to the several Churches. See
wultiplices latent intelligentie.”’
(v. 15), *¢ that there never was a book penned with that artifice as
this of the Apocalypse, as if every word were weighed in a balance
before it was set down.’’
And Henry More observes
These remarkable specimens of careful
composition in its earlier chapters may have been designed to
remind the reader, that every sentence of it is pregnant with
meaning, and that in order to understand its Visions, the best
method is to examine diligently every word ot the Apocalypse.
— ὁ κρατῶν] He that holdeth the seven stars in His hand,
who walketh in the midst of the seven golden Lomps. —
foregoing note it was observed, that each of the Seven Epistles is
introduced with a recital of a particular title of Christ which has
a special reference to the condition of the Church to which the
In the
Epistle is sent, and the warnings which it needs.
The Seven Epistles.
87. Ch. II,
To Pergamos.
12 And to the angel
of the church in Per-
gamos write; These
things saith he which
hath the sharp sword
with two edges ; 13 I
know thy works, and
where thou dwellest,
even where Satan’s
seat is: and thou
holdest fast my name,
and hast not denied
my faith, in those
days when Antipas
was, my faithful
martyr, who was slain
among you, where
Satan dwelieth. 14
But I have a few
things against thee,
because thou hast
there some that hold
the doctrine of Ba-
laam, who taught
Balac to cast a
stumbling - block be-
fore the children of
Israel, to eat things
sacrificed unto idols,
and to commit forn!-
cation. 15 So thou
also hast some that
hold the doctrine of
the Nicolaitans, in
like manner. 16 Re-
pent therefore; or
else I will come unto
thee quickly, and wii}
Aight against them with
4 sword of my
mouth,
17 He that hath an
ear, let him hear schat
the Spirit saith unto
the churches ;
To him that over-
cometh will I give of
the hidden manna,
and will give him a
white stone, and on
the stone a new name
written, which no man
knoweth saving he
tat receiceth it
8.8. Ch. IT.
To Thyatira,
18 And unlo the
angel of the church in
Thyatira write; These
things saith the Son
of God, who hath his
eyes like unto a flame
of fire, and his feet
are like fine brass;
19 I know thy works,
and charity, and ser-
vice, and faith, and
thy patience, and I
know thy last works
to be more than thy
first. 20 Notwith-
standing I have a
few things against
thee, because thou
sufferest thy wife Je-
zebel, which calleth
herself a prophetess;
and she teacheth and
seduceth my servants
to commit fornica-
tion, and to eat things
sacrificed unto idols.
21 And I gave her
8 to repent: and
will not repent
of her fornication.
22 Behold, I cast her
into a bed, and them
that commit adultery
with her into great
tribulation, except
they repent of their
deeds. 23 And! will
kill her children with
death; and all the
churches shal] know
that 7 am he which
searcheth reine and
hearts: and 1 will
give unto every one of
you according to your
works. 24 But unto
you I say, that is,
unto the rest in Thy-
atira, as many as have
§ 9. Ch. ILL.
To Sardis.
1 And unto the
angel of the
church in Sardis
write; - These
things saith he
that hath the
seven Spirits of
God, and the
seven stars; I
know thy works,
that thou hast a
name to live, and
thou art dead.
2 Be watchful
and strengthen
the things which
remain, that were
ready to die: for
T have not found
thy works perfect
before my God.
3 Remember
therefore how
thou hast receiv-
ed and heard, and
keep, and repent.
If therefore thou
shalt not watch,
1 will come on
thee as a thief,
and thou shalt
not know what
hour I will come
upon thee. 4 But
thou hast a few
names in Sardis
which have not
defiled their gar-
ments; and they
shall walk with
me in white; for
they are worthy.
not this doctrine, and which
have not known the
depths
of Satan, as they say, I cast not
6 And he that
overcometh, and keep-
eth my works unto
the end, to him will I
give over the
nations: 27 And he
shall rule them with
@rod of iron, as the
vessels of a potter are
broken to shivers:
even as I received of
my Father. 28 And
1 will give him the
morning star.
29 He that hath an
ear, let him hear
what the Spirit saith
unto the churches,
pon you any other burden.
25 But that which ye have
hold fast till 1 am come.
2
5 He that over-
cometh, the same
shall be clothed
in white raiment ;
and I will not
blot out his name
out of the book of
life, but 1 will
confess his name
before my Father,
and before his
angele.
6 He that hath
an ear, let him
hear what the
Spirit saith unto
the churches.
§ 10. Ch. IIT.
To Philadelphia.
7 And to the angel
of the church in Phil-
adelphia write ; These
things saith he that is
holy, he that is true,
he that hath the key
of David, he that
openeth, and no man
shulteth; and shut-
teth, and no man
openeth; 8 I know
thy works: behold, 1
have set before thee
a door opened, which
no man con shut: for
thou hast a little
strength, and hast
kept my word, and
hast not denied m'
name. 9 Behold,
will make them οἱ
the syn ue 0
Satan, which say
they are Jews, and
are pot, but‘do lie;
behold, I will make
them to come and
worship before thy
feet, and to know
that 1 have loved
thee. 10 Because
thou hast kept the
word of my patience,
Talso vill keep thee
from the hour of
temptation, which
shall come upon all
the world, to try
them that dwell] upon
theearth. 11 Behold,
I come quickly: hold
that fast which thou
hast, that no man
take thy crown.
12 Him that over-
cometh will I make
a pillar in the temple
of my God, and he
shall go no more out:
and I will write upon
him the name of my
God, and the name
of tbe e:ty of my God,
which is the new Je-
Tusalem, which com-
eth down out of hea-
ven from my God:
and my new name.
13 He that hath an
ear, let him hear what
the Spirit saith unto
the churches.
These several titles and their respective relations to the
. several Churches, may be here exhibited synoptically in one
tabular view, which may help to bring out these points more
clearly, and to keep them before the eye of the reader;
§ 11. Ch. TIT.
To Laodicea.
14 And unto the
angel of the church in
Laodicea write ; These
things saith the Amen,
the faithful ard true
witness, the beginning
of the creation of
God; 15 I know thy
orks, that thou art
neither cold nor hot:
I would thou wert
cold or hot. 16 So
then because thou
art lukewarm, and
neither cold nor bot,
I will spue thee out
of my mouth. 17 Be-
cause thou sayest, I
am rich, and increas-
ed with goods, and
have need of nothing,
and knowest not that
thou art the wretched
owe, and the miser-
abie, and poor, and
blind, and naked,
181 counsel thee to
buy of me gold tried
in the fire, that thou
mayest be rich; and
white raiment, thas
thou mayest be cloth-
ed, and that the
shame of thy naked-
ness do pot appear;
and to anoint thine
eyes with eyesalve,
that thou mayest see.
19 As many as! love,
I rebuke and chas-
ten: be zealous there-
fore, διὰ repent.
20 Behold, I stand at
the door, and knock :
if any man hear my
voice, and open the
door, 1 will come in
to him, and will sup
with him, and he
with me.
grant to sit with me
in my throne, even as
1 also overcame, and
am set down with my
er in his throne,
22 He that hath an
ear, let him hear what
the Spirit eaith anto
the churches.
REVELATION II. 2—7.
169
τῶν χρυσῶν. 3" Οἶδα ra ἔργα σον, καὶ τὸν κόπον σου καὶ THY ὑπομονήν σον, "1 John 4. 2
καὶ ὅτι οὐ δύνῃ βαστάσαι κακούς: καὶ ἐπείρασας τοὺς λέγοντας ἑαντοὺς ἀπο-
στόλους εἶναι, καὶ οὐκ εἰσὶ, καὶ εὗρες αὐτοὺς ψευδεῖς, ὃ καὶ ὑπομονὴν ἔχεις, καὶ
ἐβάστασας διὰ τὸ ὄνομά μου, καὶ οὐ κεκοπίακας. “4 ᾿Αλλ᾽ ἔχω κατὰ σοῦ, ὅτι
τὴν ἀγάπην σον τὴν πρώτην ἀφῆκας. ὃ Μνημόνευνε οὖν πόθεν πέπτωκας, καὶ
μετανόησον, καὶ τὰ πρῶτα ἔργα ποίησον" εἰ δὲ μὴ, ἔρχομαί σοι ταχὺ καὶ
κινήσω τὴν λυχνίαν σον ἐκ τοῦ τόπου αὐτῆς, ἐὰν μὴ μετανοήσῃς. ὅ “᾿Αλλὰ ο τε. 15.
τοῦτο ἔχεις, ὅτι μισεῖς τὰ ἔργα τῶν Νικολαϊτῶν: ἃ κἀγὼ μισῶ. Ἶ “ Ὁ ἔχων οὖς 4 matt. 11.15
ἀκουσάτω τί τὸ Πνεῦμα λέγει ταῖς ἐκκλησίαις. Τῷ νικῶντι δώσω αὐτῷ φαγεῖν
v. 9, 18, 19.
Gen. 2. 9.
ch. 22, 2.
ἐκ τοῦ ξύλον τῆς ζωῆς, 6 ἐστιν ἐν τῷ παραδείσῳ τοῦ Θεοῦ pov.
2. καὶ τὴν ὑπομονήν cov] and thy patience,—a lesson to Pastors
and Churches. The Angel is praised because he exercises godly
discipline in censure and correction of errors, and yet practises
Christian patience and forbearance towards the erring. See v. 4.
Cp. 1 Thess. v. 14. Gal. vi. 2, and here, on σ. 1.
— καὶ éxelpagas] and thou didst try (cp. 2 Cor. xiii. 5) them
who call themselves Apostles and are not. Cp. 2 Cor. xi. 13.
St. Paul had predicted the rise of false teachers among the Pastors
of Ephesus (Acts xx. 30), and had warned the Ephesian Presbyters
against them. And St. John, who warns his hearers fo ry the
Spirits (1 John iv. 1), had condemned an Asiatic Presbyter for
personating the Apostle St. Paul, by a writing published in his
name. Tertullian, de Bapt. 17. S. Jerome, Scr. Eccl. 7.
8. καὶ ¢Bdoracas] and thou didst bear them, and hast
patience. ‘ Bear ye (βαστάζετε) one another's burdens,” says
Se. Paul (Gal. vi. 2, see note); and “ Bear (Bdora(e) all men
(writes one Apostolic Bishop and disciple of St. John to another),
as the Lord beareth thee, forbear all in love ; bear (βάστα(ε) the
infirmities of all, as a complete athlete; the more the pain, the
more the gain ;"" ὅπου πλείων κόπος, πλέον κέρδος, δ. Ignatius,
Epist. to 8. Polycarp, chap. i.
— οὐ xexonlaxas] and hast not fainted. The reading of A, C
is οὐ xexowlaxes: that of B and numerous Cursives is οὐκ éxowla-
κας : which is probably nothing else than the reading exhibited
in the text. The sense is, ‘‘Novi laborem tuum; non tamen
taboras’’ (Bengel). Thou toilest, but dost not feel the toil; such
is thy patience.
4. τὴν ἀγάπην σον τὴν πρώτην ἀφῆκα:) thou hast left thy first
dove ; “ the kindness of thy youth, the love of thy espousals ”’ (Jer.
ii. 2). The Church is addressed as a Bride (2 Cor. xi. 2. Cp.
below, iii. 20, 21), and she is reproved for having abated the
fervour of her early love to God, and to man in God (see 1 John
iv. 7); that love, which she had shown by patience and long-
suffering for His name's sake, toward weak brethren. See
3. Augustine, Epist. 41, vol. ii. p. 146.
— μετανόησον) repent. From such passages as these the
Ancient Fathers contended for the efficacy of Repentance after
deadly sin, against the Novatians and others. See S. Cyprian,
Epist. 52, and 8. Jerome (contra Lucif. tom. iv. p. 304), who
says, ‘‘ The Angel of Ephesus is charged (in the Apocalypse), with
having left his first love: the Angel of Pergamus is censured for
eating things offered to idols: the Angel of Thyatira is blamed
for suffering a Jezebel to teach. And yet Christ calls all these
to repentance; which He would not have done, if He would not
pardon them when penitent.” Cp. note above, on Acts viii. 22.
Heb. iv. 5.
δ. κινήσω τὴν λυχνίαν) I will remove thy candlestick; or
rather thy Lamp. See i. 12, and Introduction, p. 149. However,
in consequence of the common use of the word candlestick 88 a
translation of the Apocalyptic λυχνία, we can hardly refrain from
adopting it. The reader will recollect its meaning.
“1 will remove thy Candlestick, or Lamp.” A remarkable
expression, probably derived from the removal of the seven.
branched Lamp from the Temple of Jerusalem, at the taking
of the City by the Roman Conqueror, who carried it in triumphal
ion to Rome; where it may still be seen at this day,
engraved on the Arch of Titus, amid other trophies of his victory
over the Jews.
‘* Twill remove thy Candlestick.”
This warning declares an important doctrinal truth. Any
particular candlestick may be removed ; that is, any one Church
may fail, even though it have been founded by Apostles themselves,
and be under their rule. But the light of the whole Catholic
Church will never be extinct, because Christ, Who is the Light of
the World, is ever walking in the midst of the Candlesticks, and
has promised to be with His Church always, even to the end of
Vou. I1.—Paarr IV. .
the world (Matt. xxviii. 20), and to send the Holy Ghost to abide
with her for ever (John xiv. 16; xvi. 13). anc He has said that
the “ Gates of Heil shall not prevail against His Church" (Matt.
xvi. 18, 19) ; and she is called by St. Paul ‘‘ the pillar and ground
of the truth.” See 1 Tim. iii. 15.
Hence also we may infer, that though it cannot be said
ἃ priori that any Church will never err, and though it cannot
be said, that any man, or set of men in the Church, met in a
Council or Synod, are infallible and will not err, yet we may say,
and must say, that those doctrines which have been received as
agreeable to God’s Word by the consent of the body of Christ or
Charch Universal,—such as are the doctrines contained in the
Creeds,— are not erroneous, but true, and are most surely to be
believed. See above, on Acts xv. 7.
Farther. we may hence conclude, that whatever doctrine may
be shown to have been unknown to, or opposed by, the Churches
of Christendom in the first ages of Christianity, is not true, but
Jalse; and is not to be imposed upon any one as an article of
Faith. See above, Gal. i. 8, 9. Jude 3.
6. μισεῖς τὰ ἔργα τῶν Νικολαϊτῶν) thou hatest the works of
the Nicolaitans, which I also hate. Cp. ii. 15. The Nicolaitans
are described by S. Jrena@us (i. 26), the scholar of Polycarp, the
disciple of St. John, as deriving their name from Nicolas, one of
the seven Deacons (Acts vi. 5), and as living in a dissolute and
licentious state, “" nullam differentiam esse docentes in mcechando
et idolothyton edere;’? and by S. Hippolytus, the scholar of
Treneus, in his recently discovered treatise, Refut. heres. p. 259,
ed. Miller. Both these authors refer to the Apocalypse. The
Nicolaitans are also described by S. Clement (Strom. ii. 20, and
iii. 4); by Victorinus here, 8. Hieron. (c. Lucif. c. 43), and S.
Epiphan. (her. 25), S. Augustin. (heer. § 5); Andreas here, and
p. 209 in Catena.
S. Clement, however, with some others of the Fathers, denies
that Nicolas himself was responsible for their tenets and prac-
tices. Cp. Ittig, de Heeresiarchis, cap. ix. p. 87. Tillemont,
Mémoires, ii.p.19. Oehler, Corpus Heres. p.37. Dr. Burton's
Bampton Lectures, pp. 152—155.
The Nicolaitans did indeed teach some of the doctrines of
Balaam (ii. 14), but there seems no reason to believe that their
name is derived from Νικόλαος, a Greek form of Balaam, Hebrew
cra, Bileam = absorbens populum, or victor populi = Νικό-λαος,
as is supposed by some, e.g. Cocceius (apud Itlig, p. 92), Her-
mann, Vitringa, Wetstein, Eichhorn, in Rev. i. p. 74; Rosen-
miiller, Rev. ii. 6; Herder,and others. See Diisterdieck, p. 141.
Gieseler, Church Hist. i. 1, § 29.
The divine declaration, “which I also hate,” is a warning
from Christ that He marks what is done in the Churches; He
amare their works, see on v. 1, and will deal with them accord-
ingly.
of ταῖς ἐκκλησίαις} to the Churches. This sentence, repeated
seven times (see v. 1), proclaims that what the Spirit says here to
any one Church, is said by Him to afi the Churches of the
world. See on v. |, pp. 167, 168.
— τῷ νικῶντι) to him that overcometh. Another phrase
repeated seven limes ; declaring that every Church will be assaulted
by enemies, and will be tried by difficulties and dangers, and must
therefore watch and pray; and have its eye fixed on Him Who is
represented in the Apocalypse, going forth as a conqueror, “‘ uver-
coming and to overcome"’ (vi. 2), and Who enables His soldiers
to overcome (xii. 11), and will reward all eho overcome (ii. 7. 11.
17. 26; iii. 5. 12. 21); see the tabular view of the Epistles,
. 168.
ἡ - τῷ νικῶντι δώσω αὐτῷ) To him that overcometh, I will
grant to him, to eat of the tree of life, which is in the Paradise
of my God. The addition of the pronoun αὐτῷ after the dative
νικῶντι, gives emphasis to the sentence. Cp. below, v. 17, and
note on Matt. iii. 12, and 1 Pet. ii. 24. τ
170
e Isa. 41. 4.
ἃ 44.
REVELATION II. 8—10.
4 8. Καὶ τῷ ἀγγέλῳ τῆς ἐν Σμύρνῃ ἐκκλησίας γράψον: Τάδε λέγει 6 πρῶτος
,,.
ἐν δα 17,18. καὶ ὁ ἔσχατος, ὃς ἐγένετο νεκρὸς, καὶ ἔζησεν. 9 ‘Od σου τὰ ἔργα, καὶ τὴν
θλῖψιν καὶ τὴν πτωχείαν, ἀλλὰ πλούσιος εἶ, καὶ τὴν βλασφημίαν ἐκ τῶν λε-
, 3 5 , ty ε A Ν > 3. Ν 3 ‘ AY A a
γόντων Iovdaious εἶναι ἑαυτοὺς καὶ οὐκ εἰσὶν, ἀλλὰ συναγωγὴ τοῦ Σατανᾶ.
The language and imagery is from Genesis, ii. 9; iii. 22.
Cp. Ezek. xxviii. 13. Christ the Second Adam promises more
to his children than was given to the first Adam. By the eating
of the one tree (ξύλον = yp, Gen. ii. 9), which was in the midst
of the garden, Adam lost the benefit and delight of the other free
—the tree of life. But Christ by dying on the tree (Acts v. 30;
x. 39. Gal. iii. 13. 1 Pet. ii. 24) has delivered mankind from the
penalty entailed upon them by the eating of the one, and has
given them the promise of a joyful fruition of the other,
Observe the adaptation of the reward to the work done.
If thou resistest the temptation to gratify the carnal appetite,
which indulgence leads to death (Rom. viii. 6. 13), and to eat of
dainties offered to idols, and so overcomest the Tempter, 1 will
give to thee to eaé of the tree of life.
There is a gradual scale of asceni in the dignity and blessed-
ness of the promises made by Christ in these seven Epistles to
them that overcome.
They may conveniently be placed here together before the
eye of the reader. Cp. above on v. 1, and the tabular view, p. 168.
(1) The first step in the heavenly ladder is here in the first
Epistle ; I will give him to eat of the Tree of Life, which is in
the Paradise of my God.
Paradise is the abode of the departed Spirits of the righteous
(see on Luke xxiii. 43, and on 2 Cor. xii. 4). And the first pro-
mise is to the soud of him that overcometh ; his soul on its disso-
lution from the body will be admitted into Paradise by Him Who
has the Key of Hades, and will feed on the Tree of Life in the
midst of the spiritaal Eden or Garden of delight.
(2) The second promise in the second Epistle (v. 11) to him
that overcometh, relates to his body as well as his sou’, He shall
not be hurt by the second death. He shall be safe from that
death—that everlasting death—to which the wicked will be con-
demned at the final Judgment, both in body and seul, in hell.
See above, i. 18, and Matt. x. 28. Luke xii. 4; and below, xx.
34; xxi. 8.
(3) The third Epistle offers a higher degree of bliss to him
‘that overcometh. I will give to him, says Christ, of the hidden
manna, and a white stone, and on the sione a new name, which
no man knoweth saving he that receiveth it (v. 17).
Here is a promise of intimate union with Christ, perfect
remission of all guilt of sin, and of admission to the citizenship
and joys of the heavenly Jerusalem—the everlasting abode of
saints in glory; and to the fountain of the consummation of
bliss, both in body and soul, for evermore. See on v. 17.
(4) The fourth Epistle offers a promiee of still higher honour.
He that overcometh ond keepeth my works unto the end, to him
will I give au¢hori¢y over the nations, and he shall rude them with
δ τοῦ of iron; and I will give bim the morning star (v.28). Here
is a pledge of glorious pre-eminence. See the note there, and
above on Matt. x. 15. Luke xix. 17. 2 Cor. ix. 6.
(5) The fifth Epistle rises still higher. He that overcometh
shall be clothed in white raiment, like the shining raiment of
Christ Himself at the Transfiguration (Matt. xvii. 2. Mark ix. 3.
Luke ix. 29), and like the bright raiment of the Angels (Mark
xvi. δ. John xx. 12. Acts i, 10), and J will not blot owt hig name
out of the book of life, I will confess hie name before My Father,
and before His Angels: he shall receive honour from Him Whose
name is above every name. (Phil. ii. 9.)
(6) The sixth Epistle declares the everlasting state of felicity
and glory of him that overcometh. I will make him to be a
Pillar in the Temple of My God, and he shall go no more out.
His happiness and honour shall be assured for Eternity, it shall
stand fast as long as the heavenly Temple endureth in the New
Jerusalem (iii. 12). He shall not only bear a new name, but I
will write upon him the Name of My God, and the Name of the
City of My God, and My own new Name.
(7) The seventh Epistle contains the consummation of all,
enthronization in glory with Christ. To him that overcometh
will I grant to sit with Me in My Throne, even as I also overcame
and sate down with My Father in His Throne (iii. 21).
9. πλούσιος ef] thou art rick, in faith and good works. See
James ii. 5. Cp. Matt. vi. 20. Luke xii. 21, and below, iii. 18.
3 108 Μὴ φοβοῦ ἃ μέλλεις πάσχειν" ἰδοὺ δὴ μέλλει βαλεῖν ὁ Διάβολος ἐξ ὑμῶν
wv εἰς φυλακὴν ἵνα πειρασθῆτε: καὶ ἕξετε θλῖψιν ἡμερῶν δέκα. Tivov πιστὸς
— τὴν βλασφημίαν ἐκ τ. A.) the blasphemy which thou en-
durest from those who call themselves Jews, and are not, but a
synagogue of Satan.
The preposition ἐκ, which is omitted by Elz., has been
rightly restored from A, B, C, and is important to the sense.
This reference to the Jews in the Epistle to Smyrna is illus-
trated by the ancient Epistle of the Church of Smyrna, describ-
ing the Martyrdom of the Bishop of Smyrna, Polycarp, St. John’s
own disciple, who may have been the Angel to whom this Apo-
calyptic Epistle is addressed. See the authorities in Jacobson,
Patr. Apost. i. p. lvi. According to Bp. Pearson's calculations,
8. Polycarp suffered martyrdom a.p. 147, and he declared in his
address to the Proconsul that he had been a Christian for 86
years. See there cap. 9, p. 606, and the note of Abp. Ussher ;
and Ribera, Alcaser, Corn. ἃ Lapide, and Hengstenberg here.
The ancient Smyrnezan Epistle just noticed relates, that the
Jews were specially eager in hastening the death of Polycarp, by
collecting wood for his martyrdom by fire (Martyr. Polyc. § 13,
p. 617, ed. Jacobson), and even after he had been burnt, the Jews
tried to hinder the Christians from gathering up his remains for
burial (Ibid. c. 17, 18, pp. 630, 631).
On the phrase ‘‘ who call themselves Jews, but are not Jewa,
but a synagogue of Satan,’’ cp. below, iii. 7. 9. 12; and Andreas
here, who says well that a Jew, according to the etymology of
the name (from tin, laudavit), is properly one who confesses
and praises the true God. (Cp. Gen. xxix. 35.) True Jews are
they who believe in Christ ; and, therefore, they who do not con-
fess Him, are not now to be called Jews, but by their blasphemy
against Him they prove themselves to be a Synagogue of Satan.
10. δή] already—an important word; omitted by Elz., but
restored from the best MSS, and preparing the Church for ini-
pending persecution.
— μέλλει βαλεῖν ὁ Διάβολος ἐξ ὑμῶν els φυλακήν] the Deril
is about to cast some of you into prison, that ye may be tried.
Thus Christ declares that the instigator of the persecutions against
His Church is the Devil, the false accuser. Compare above on
1 Pet. v. 8, and below, on vi. 3, 4. And it is observable that the
aforesaid Epistle of the Smyrneean Church, describing the mar-
tyrdom of their Bishop, 8. Polycarp, appears to have treasured up
this language, addressed to itself by Christ. It thus speaks
(ce. 3):
“The Devil devised many things against them (the Martyrs),
but, thanks be to God, did not prevail over them all :’’ a sentence
which shows that he did prevail over some, and illustrates the
language of the Apocalypse here, and declares the fortitude of
those who overcame him.
— θλῖψιν ἡμερῶν δέκα) a persecution of ten days. B has
ἡμέρας. Some ancient Expositors suppose that the phrase /cn
days is used here as a symbolical formula denoting “8 few
days,” a “little while.” See Arethus here; and this mode of
speech seems to be authorized by Hebrew use, see Gen. xxiv. 55.
Naum. xi. 19. Dan. i. 12. 14, and Weiséein, note, p. 755.
Perhaps, howeyer, the prediction may be interpreted literally.
In the Asiatic Cities, such as Smyrna, Persecutions often broke
out at particular seasons, especially at the celebration of the
Heathen Games. Such was the persecution at Smyrna, in which
Polycarp suffered, which was prolonged beyond the days appointed
for the games; and perhaps it raged for fen days. See Martyr.
Polyc. c. 12; comp. c. 3.
— γίνου πιστός] Become thou faithful unio death, and I will
give thee the crown of life. He says γίνου, become, because He
is speaking of something futare; and new measures of faith will
be requisite to encounter the coming trial. ““ Polycarp by his
patience,” says the Epistle of the Church of Smyrna, c. 19, p.
632, “ overcame the unrighteous ruler, and received the crown of
Immortality.”
These and other particulars in that Epistle (see last note but
one) show that the Apocalypse was known to the Church of
Smyrna, and that the language addressed to it by Christ com-
forted it in persecution ; and if we had other similar letters from
the other seven Churches of Asia, we should probably see similar
evidence in them. Evidence which is extant in another case may
be seen below, iii. 8.
REVELATION II. 11—17.
171
» a
ἄχρι θανέτου, καὶ δώσω σοι τὸν στέφανον τῆς ζωῆς. 11 " Ὁ ἔχων οὖς ἀκουσάτω b Matt. 13.5.
τί τὸ Πνεῦμα λέγει ταῖς ἐκκλησίαις: Ὃ νικῶν οὐ μὴ ἀδικηθῇ ἐκ τοῦ θανάτον "".30. 4.
τοῦ δεντέρου.
21. 8
121 Kai τῷ ἀγγέλῳ τῆς ἐν Περγάμῳ ἐκκλησίας γράψον: Τάδε λέγει ὁ ἔχων ich. 1.16.
τὴν ῥομφαίαν τὴν δίστομον τὴν ὀξεῖαν. 18 Οἶδα τὰ ἔργα σου, καὶ ποῦ κατοικεῖς,
ὅπου ὁ θρόνος τοῦ Σατανᾶ: καὶ κρατεῖς τὸ ὄνομά pov, καὶ" οὐκ ἠρνήσω τὴν
πίστιν μου καὶ ἐν ταῖς ἡμέραις αἷς ᾿Αντίπας ὁ μάρτυς μον ὁ πιστός μου, ὃς ἀπ-
εκτάνθη παρ᾽ ὑμῖν, ὅπου ὁ Σατανᾶς κατοικεῖ. 14 "᾿Αλλὰ ἔχω κατὰ σοῦ ὀλίγα, ὅτι J Num. 2. 1.
ἔχεις ἐκεῖ κρατοῦντας τὴν διδαχὴν Βαλαὰμ, ὃς ἐδίδασκεν τῷ Βαλὰκ βαλεῖν
, Sar 24 - ta 3 AY λ a id. λόθ Ν “ 7
σκάνδαλον ἐνώπιον τῶν υἱῶν ᾿Ισραὴλ, φαγεῖν εἰδωλόθυτα καὶ πορνεῦσαι
15 οὕτως ἔχεις καὶ σὺ κρατοῦντας τὴν διδαχὴν Νικολαϊτῶν ὁμοίως. 15" Mera-
& 25.1. ἃ 81. 16.
k Iss. 11. 4.
& :
’ “. “ 3 δὲ AY ¥ , AY ‘\ , 3 3 a 3 aA Eph. 6. 17
νόησον οὗν" εἰ δὲ μὴ, ἔρχομαΐζ σοι ταχὺ, Kal πολεμήσω μετ᾽ αὐτῶν ἐν τῇ ἘΠῚ δ 1. |
ῥομφαίᾳ τοῦ στόματός μον.
ἸΤ1 Ὁ ἔχων οὖς ἀκουσάτω τί τὸ Πνεῦμα λέγει ἰδ ie”
& 19.15, 21.
A 9 td A A , > a a , aA , ‘\ ὃ >
ταις ἐκκλησ! ταις Τῷ νικωντι δώσ. @ AUT@ TOV μαννα τον κεκρυμμένον, και Οωσῶω | Matt. 13. 9.
vv. 7,1].
αὐτῷ ψῆφον λευκὴν, καὶ ἐπὶ τὴν ψῆφον ὄνομα καινὸν γεγραμμένον, ὃ οὐδεὶς οἱ 3:12
older εἰ μὴ ὃ λαμβάνων.
— τὸν στέφανον τῆς ζωῆς] the crown of life. Cp. 2 Tim. ii.
5; iv. 7, 8. 1 Cor. ix. 24, 25. Phil. iii. 14; below, iii. 11.
11. τοῦ θανάτου τοῦ δευτέρου) the second death, everlasting
misery both of body and soul in hell (Victorinus). See above
on i. 18. This term, the second death, was used by Hebrew
writers, describing the woe of the wicked in the world to come.
See the Rabbinical authorities cited by Welstein, p. 766, and
below, xx. 6.
The promise here is, that though their bodies may be killed
by violence, yet they will not be hurt by that death which is really
death (Matt. x. 28); but by being faithful unto death, they will
by death gain a crown of life.
12. ἐν Mepydug] αἱ Pergamum. See i. 11.
13. ποῦ κατοικεῖς, ὅπου 5 θρόνος τοῦ arava] where thou
dwellest, namely, where the throne of Satan is. On the con-
struction, see Winer, § 65, p. 539. Thus Christ declares Idolatry
to be a work of Satan. Pergamum was noted for its idol-worship
(Andreas), particularly for the worship of Esculapius, whose
emblem the serpent was, and who is so represented on the coins
of Pergamum, and is called ‘‘ Pergameus Deus.” Martial, ix.
17. Cp. Tacit. Ann. iii.63. See Wetstein, p. 756. Pergamum
hed become the property of Rome by bequest from its childless
king, Attalus. Hor., 1 Od. i. 12; 2 Od. xviii. 5.
— καὶ οὐκ ἠρνήσω x.7.A.] and thou didst not deny the faith in
Me, even in those days of persecution in which was Antipas, that
Saithful Martyr of Mine.
Antipas was martyred at Pergamum (see Terfull. Scorpiace,
cap. 12) in the persecution under Domitian, according to the Acts
which describe his death; which, in part at least, are of a later
date, but probably have an historical foundation. See Andreas
here, and Tillemont, ii. p. 244.
Eusebius (iv. 15), after describing the martyrdom of S.
Polycarp at Smyrna, mentions the martyrdom of Carpus, Papylus,
and Ayathonice, at Pergamum.
There are some varieties in the text here: καὶ after μου is
not in B, but it is in A, C; ἐν αἷς is in Elz., but als is not in A,
C; αἷς is in B, and retained by Tisch., who reads καὶ ἐν ταῖς
ἡμέραις αἷς ᾿Αντίπας ὁ μάρτυς μου ὁ πιστός pov (B omits the
second μου, but it isin Α, Ο), ὃς ἀπεκτάνθη. Antipas is called
that faithful Martyr (udprus) by Christ, Who is ‘the faithful
Martyr” (i. 5; iii. 14). Aud Stephen is called God’s Martyr by
St. Paul (Acts xxii. 20); thus the word μάρτυς (witness) has been
consecrated by God the Son, and God the Holy Ghost, to describe
the witness of those who remain faithful unto death, and seal their
testimony with their blood.
14. τὴν διδαχὴν Βαλαάμ] the doctrine of Balaam. Num. xxiv.
1—3; xxxi. 16. Seeabove, v. 6, and 2 Pet. ii. 15. Jude 11. This
doctrine, which St. Peter and St. Jude bad seen in its first rising, had
now, in the time of the Apocalypse, brought forth its bitter fruits,
in carnal sensuality and recklessness. Cp. Introduction, p. 154.
— τῷ Βαλάκ] to Balak. On the dative case, suggested by
the Hebrew }, see Winer, § 32, p. 203, and Ewald, De Wette
here. Cp. Job xxi. 22. The counsel of Balaam to Balak was to
entice the Israelites to harlotry, and to the lustful and idolatrous
worship of Baal-Peor, by means of the women of Moab and
Midian. See Num. xxv, 1—3, and xxxi. 16. 1 Cor. x. 8.
Joseph. Antiq. iv. 6.
16. ὁμοίως likewise. SoA, B,C, and Griesb., Scholz, Lach.,
Tisch.— Elz. has ὃ μισῶ, with many Cursives, and some Versions
and Fathers. See v. 6. Perhaps the true reading is ὃ μισῶ
ὁμοίως ; or ὁμοίως, ὃ μισῶ, likewise, which I hate; and one of
the readings, ὁμοίως, may have been absorbed into the other,
ὃ μισῶ, or vice verad, by reason of the similarity of the words.
11. τῷ νικῶντι κιτ.λ.} to him that overcometh, I will give to
him of the manna that is hidden. Christ is the manna on which
His people, the true Israel, feed: He ‘is the living Bread that
came down from heaven; and they who eat of this bread shall
never div.’”” (Jobn vi. 49—58.) He was therefore typified by
the manna, as He Himself declared in His discourse at Caper-
naum, where He taught the necessity of communion with Him-
self, as the source of life to the world. (See on John vi., and at
end of the chapter, and 1 Cor. x. 3.) The manna which is here
promised is hidden, because the life of the true Israelites is “ hid
with Christ in God.” (Col. iii. 3.) They are dead to the world, and
buried with Him in Baptism (Rom. vi. 4. Col. ii. 12); and are
raised together with Him, and have their conversation or citizenship
in heaven (Phil. iii. 20) ; and are unknown to the world (2 Cor.
vi. 9); and are strangers and pilgrims upon earth (1 Pet. ii. 11);
but they ever dwell in Christ, and He in them, and live in the light
of His countenance ; and “ the world knoweth them not, because it
knew Him not.” (1 Johniii. 1.) And as the Manna was enshrined
in the Holy of Holies, and Aidden from the public view (Exod.
xvi. 33, 34. Heb. ix. 4), so He is hid from those who believe not,
because the God of this world has blinded their eyes. (2 Cor. iv.
3, 4.) And even to the faithful the plenitude of their joy is not
yet revealed; ‘‘ Eye hath not seen it’ (1 Cor. ii. 9), but it will
be manifested in the Revelation of Christ, 1 John iii. 2.
— καὶ δώσω αὑτῷ ψῆφον λευκήν] and I will give to him a
white stone; that is, remission of sins. In ancient Courts of
Justice, the acquittal of the criminal was declared by a majority of
white stones, cast into the judicial urn. Ovid, Met. xv. 41, “ Mos
erat antiquus, nivets atrisque lapillie His damnare reos, illis absol-
vere culpé.’’ Christ, the Redeemer of the World, and Judge of
Quick and Dead, will pronounce the acquittal of him that over-
cometh, at the Great day of Assize. So Victorinus, A Lapide,
Vitringa, Wolf, and others.
This white stone is not only a stone of acguiftal, but it isa
tessera of citizenship, and a passport of admission to the spiritual
banquet of the life eternal in the heavenly Jerusalem. See next
note.
Some Expositors have excepted against the admission of
these allusions, as foreign to the mind of the Apocalypse. But
the Holy Spirit does not disdain such references as these. See
1 Cor. ix. 24. Phil. iii. 14, and above, υ. 10.
The colour while in the Apocalypse is specially assigned to
Christ; it is the colour of purity, and holiness, and victory (see
below, vi. 2), and this characteristic gives a Christian pertinency
to these figures derived from ancient popular usage.
— καὶ ἐπὶ τὴν ψῆφον x.7.A.] and upon the stone (observe the
accusative case) a new name written, which no man knoweth save
he that receiveth it.
Here is an allusion to other ancient customs, viz., to the
practice of giving tokens (σύμβολα, tessere), by which persons
bound by ties of mutual re ee recognize one another
172
mech. I. 14, 1δ.
REVELATION II. 18—22.
18 πὶ Kai τῷ ἀγγέλῳ τῆς ἐν Ovareipors ἐκκλησίας γράψον' Τάδε λέγει ὁ Υἱὸς
τοῦ Θεοῦ, ὁ ἔχων τοὺς ὀφθαλμοὺς αὐτοῦ ὡς φλόγα πυρὸς, καὶ οἱ πόδες αὐτοῦ
9 , 19 nS) , x »¥ s ἈΝ > 4 Q ‘\ ὃ ’
ὅμοιοι χαλκολιβάνῳ" 13 Οἷδά σου τὰ ἔργα, καὶ τὴν ἀγάπην καὶ τὴν διακονίαν,
καὶ τὴν πίστιν καὶ τὴν ὑπομονήν σονυ' καὶ τὰ ἔργα σον τὰ ἔσχατα πλείονα τῶν
n ) Kings 16. 31.
2 Kings 9. 7.
Acts 15. 20.
1 Cor. 10. 19, 20.
πρώτων.
καὶ φαγεῖν εἰδωλόθυτα.
AKA ἔχω κατὰ σοῦ ὅτι ἀφεῖς τὴν γυναῖκα σου ᾿Ιεζαβὲλ, ἡ λέ-
γουσα ἑαντὴν προφῆτιν καὶ διδάσκει καὶ πλανᾷ τοὺς ἐμοὺς δούλους πορνεῦσαι
21 Καὶ ἔδωκα αὐτῇ χρόνον ἵνα μετανοήσῃ" καὶ οὐ
θέλει μετανοῆσαι ἐκ τῆς πορνείας αὐτῆς. 3. ᾿Ιδοὺ βάλλω αὐτὴν εἰς κλίνην, καὶ
and enjoy offices of friendship (see the authorities in Dr. Smith's
Dict. in ov. “"" Hospitium ” and “ Tessera’’), and also to the usage
of giving and receiving tokens of admission to partake in public
and banquets. XipAilin. Epitome Dion. p. 228. Her-
mann, G. K. F. Alterth. d. Griechen, § 50, and so Arethas, Gro-
tius, Hammond, Heinrichs.
The name which Christ will give is a new name, promised by
ancient prophecy (Isa. lxii. 2 ; Ixv. 15), but revealed under the
Gospel by Him Who “ maketh all things new” (xxi. 5), and
admits to the New Jerusalem (iii. 12), and enables to sing the
new song (see v. 9); and it is a name which Christ says that no
one knows except the receiver. perbaps with an allusion to the
practice above noticed, by which it was provided that no one could
use the ‘tessera hospitalitatis,”” except the party to whom it
belonged, and because no one can enter Christ’s presence by means
of the merits of ofhers; every one must give an account of him-
self to God, and be rewarded according to his own works (Rom.
xiv. 12); and because no one can feel the joy of remission of sins,
except he who “‘ knows the plague of his own heart”’ (1 Kings
viii, 38), and whose sins are not only remitted, but covered (James
v. 20; cp. Ps. xxxii. 1; lxxxv. 2); and no one can feel the
felicity of communion with Christ and admission to His table in
heaven, except the saints who are admitted to enjoy those privi-
leges, which to evi! men would have no relish, because they have
not the spiritual palate by which they are to be tasted. Compare
what is said of Christ’s Name, xix. 12.
20. ἀλλὰ ἔχω κατὰ σοῦ ὅτι ἀφεῖς x.7.A.] But I have this
against thee, that thou sufferest thy wife Jezebel, who calleth
herself a prophetess, and both teacheth and perverteth My ser-
vants ἰ0 commit fornication, and to eat things offered to Idols.
As to the reading of this text here, ἀφεῖς is in A, B, C, and
is a form authorized by the LXX, Exod. xxxii. 32. See Winer,
G. 6. p. 75. And τὴν γυναῖκά σου, thy wife (instead of Eilz.,
τὴν γυναῖκα, the woman), is found in A, B, and many Cursives,
and in the Syriac Version, and in Andreas and Arethas, Cyprian
and Primasius, and is received by Scholz, Lach., and Tischen-
dorf.
Fane reading ἢ, who, for 4, the article, is approved by Winer,
p- 473, but ἡ is authorized by similar examples of abrupt construc-
tions in i. 5; iii. 12; xiv. 12,
The heresy here reprehended is that of those who said that it
was not n to suffer martyrdom for Christ ; and that, pro-
vided men had knowledge (γνῶσιν). there was no sin in eating
things offered (o idols, and in complying with all the requirements
of the Idolatrous Persecutors of the Church. Cp. Jren. i. 26. 3,
and above, Introduction to the Second Epistle of St. Peter, p. 79,
and 2 Pet. ii. 2.
But what is the meaning of thy wife Jezebel ?
She is described as calling herself ‘‘a prophetess,” and as
having children, i.e. disciples. See the use of this word τεκνία
in 2 John 1. 4. 13, 3 John 4.
Doubtless a female false Teacher (‘ heretica feemina,” says
Tertullian, de Pudicit. c. 18) is here condemned, such as in the
next age were Priscilla and Maximilla, the prophetesses of
Montanus (Euseb. v. 14. 16. 18), and it is observable that
Thyatira was infested by the ravages of Montanism (Epiphan.
beer. 51; cp. Tillemont, ii. pp. 195—203). It has been re-
marked by S. Jerome (ad Ctesiphontem), as a characteristic
of heresies, that their promoters have usually associated wo-
men with themselves in propagating them. Simon Magus had
his Helena; Nicolas and Marcion had their female votaries.
Apelles had his Philumena. Montanus, Arius, Donatus, were
aided by women in their heretical and sectarian designs. See
note above, on 2 Tim. iii. 6. The act of teaching publicly in the
Church had been forbidden to women by St. Paul writing to the
Bp. of Ephesus (1 Tim. ii. 12).
We are not able to ascertain whether this false prophetess
was actually the wife of the Chief Pastor of Thystira. The name
Jezebel is doubtless a symébolical one, like Sodom and Egypt (xi.
8), and Babylon, as used in this book; and is adopted to charac-
terize the wickedness of this false prophetess, making herself like
to the Sidonian Queen, who perverted the Israelites to Idolatry,
and destroyed the true prophets of the Lord (1 Kings xvi. 31.
2 Kings ix. 7), and who, as almost all idolaters did, joined harlotry
with false worship (1 Kings xviii. 19; xxi. 25). This false
prophetess, thus symbolically designated, may have been the wife
of the Bishop. S. Polycarp, the disciple of St. John, writing
to the Philippians, says that he is much grieved for the lapse of
a certain Priest, called Valens, and of his wife, to whom (he says)
may God give true repentance! Polycarp, ad Phil. c. ii.
If this false prophetess of Thyatira was the wife of the Angel
of the Church, then by conniving at the wickedness of a wife like
Jezebel, he made himself like unto Ahab, whom Jezebel his wife
stirred up (1 Kings xxi. 25); and, if this was the case, here is ἃ
warning to Rulers of the Church, not to permit considerations of
private affection to interfere with the discharge of public duty.
“If the wife of thy bosom, or thy friend, which is as thine own
soul, entice thee, thou shalt not consent unto him, neither shalt
thou spare, neither shalt thou conceal him ” (Deut. xiii. 6—8).
But perhaps the word wife is used figuratively here; as the
word children is, and as the words “‘ who commit fornication with
her” are. And then the word wife would intimate that the
Angel of Thyatira, by his weak connivance, and even overweening
fondness for this false Prophetess, treated her as if she were
endeared to him as his own partner. He, the Ruler of the
Church of Thyatira, who was found to love, and cherish, and
protect that Church espoused to himself in a holy union in
Christ, he, by his blind partiality and indulgence, made this false
teacher to be as his own consort in spiritual wedlock, and he
made himself a partner in her sins (1 Tim. v. 22). ᾿
This interpretation seems most in accordance with the tone
of the Apocalypse, where the faithful Church is called the wife of
the Lamb (xix. 7; xxi. 9. Cp. Isa. liv. 6).
21. od θέλει μετανοῆσαι she isnot willing to repent,—a strong
testimony to the freedom of the human will. Cp. Matt. xxiii. 37.
Luke xiii. 34, οὐκ ἠθελήσατε. Elz. has οὐ μετενόησεν ; but the
important reading of the text rests on preponderating authority,
and is received by Bengel, Griesb., Matth., Lach., Tisch.
Observe the preposition ἐκ after μετανοεῖν here, and in v. 22;
ix. 20, 21, and xvi. 11, showing a complete change of mind,
displaying itself in turning from previous acts, and oué of a former.
mode of life, to a new and different practice and habit of existence.
This Epistle to the Church of Thyatira, and the other six
Epistles, displaying different forms of errors prevalent in Churches
even in the Apostolic age, are fraught with instruction concerning
the necessity of Church-Communion.
At Thyatira the Bishop of the Church allowed a Jezebel to
teach ; he is reproved by Christ for doing so; hut the Communion
over which he presides is still called a Church by Christ Himself.
Its Lamp is not yet removed; and the Angel of the Church is
still a Star in Christ’s right hand (i. 19). The same remark may
be applied to the other Apocalyptic Churches of Asia. Not one of
them is represented as free from errors and blemishes in doctrine
and discipline. But none of their members are therefore exhorted
by Christ to quit their communion.
No man therefore is justified in Jeaving the communion of a
Church which dispenses the Word and Sacraments of Christ by a
lawfully appointed and constituted Ministry. There is no just
plea for schism, in the allegation that errors in doctrine and
discipline prevail in it. No church on earth is perfect. Grave
errors existed and were observed by Christ in these Apocalyptic
Churches; but none of their members are counselled by Him to
secede from them. The Churches themselves are exhorted to
repent, and to do their first works (ii. δ), to strengthen the things
that remain and are ready to die (iii. 2), or Christ will remove
their Lamps (ii. 5). Their members are indeed bound to avoid
the leaven of their false doctrine (Matt. xvi. 6. 11), but they are
also bound to abide snd communicate with those Churches in
whatsoever fruths of Christ those Churches still continue to hold,
and in all His graces that they still continue to minister.
See above, notes on Matt. xxiii. 2, and on 1 Cor. i. 2.
REVELATION II. 23—29. 173
AY 4 3 39 3 La) o aN ΝΥ ’ aA
τοὺς μοιχεύοντας μετ᾽ αὐτῆς εἰς θλῖψιν μεγάλην, ἐὰν μὴ μετανοήσωσιν ἐκ τῶν o1 sam. te. 7.
Ὡς ὡςᾧΩ βῆ ron. 28. 9,
ἔργων αὐτῆς" 33." καὶ τὰ τέκνα αὐτῆς ἀποκτενῶ ἐν θανάτῳ' καὶ γνώσονται πᾶσαι £2.17.
᾽ς, » OY , 9 > 4 .5 ε 5 a AY Ν δί oY ὃ , re & 32. 19. ἃ 68 18
αἱ ἐκκλησίαι, ὅτι ἐγώ εἶμι ὁ ἐρευνῶν νεφροὺς καὶ καρδίας: καὶ δώσω ὑμῖν 35,19. Ὁ 82,15.
ee ΩΣ. ean wu ε a δὲ ΄, a a a. δ , & 17. 10.
ἑκάστῳ κατὰ τὰ ἔργα ὑμῶν. Ὑμῖν δὲ λέγω τοῖς λοιποῖς τοῖς ἐν Θυατείροις, Matt. 16.27.
a John 2. 24, 25.
ὅσοι οὐκ ἔχουσι THY διδαχὴν ταύτην, οἵτινες οὐκ ἔγνωσαν τὰ βαθέα τοῦ Σατανᾶ, Acie i. 2:
ὡς λέγουσιν, Οὐ βάλλω ἐφ᾽ ὑμᾶς ἄλλο βάρος:
» ea 9 926 4 ΑἉ ε aA Ἂν ε A » », ΝΥ »
ἄχρις οὗ ἂν ἥξω. Καὶ ὁ νικῶν καὶ ὃ τηρῶν ἄχρι τέλους τὰ ἔργα μου,
8 , 39. A 2 , é \ a 20 a “7: Ν a 2 N 2
ώσω αὐτῷ ἐξουσίαν ἐπὶ τῶν ἐθνῶν, καὶ ποιμανεῖ αὐτοὺς ἐν
es 8 8 -“ ε ΝῚ o a a vd ε 39 x in
ῥάβδῳ σιδηρᾷ, ὡς τὰ σκεύη τὰ κεραμικὰ συντρίβεται, ὡς κἀγὼ εἴληφα
» a , . 28 ‘ ὃ , 3. AUN 9 , N oo 9 s¢ ¥
παρὰ τοῦ Πατρός pov: 3 καὶ δώσω αὐτῷ τὸν ἀστέρα τὸν πρωϊνόν. O ἔχων
οὖς ἀκουσάτω τί τὸ Πνεῦμα λέγει ταῖς ἐκκλησίαις.
Rom. 2. 6.
& 14, 12.
2 Cor. 5. 10.
Gai. 6. 5.
ch. 20. 12.
pch. 8.11.
q Ps. 2. 8.
Matt. 19 28.
Luke 22. 29.
1 Cor 6. 8.
ch. 3, 21.
35. » πλὴν ὃ ἔχετε κρατήσατε
Bul, if a Church not only tolerates errors in faith and
practice, but proceeds to enforce errors as terms of communion
with herself; if she requires every one to drink of her cup (xvii.
4); if she makes communion in error to be essential to com-
munion with herself, as the Church of Rome now does ; and if she
anathematizes and excommunicates those who do not receive those
errors as articles of Faith, and as necessary to salvation; then a
Schism must ensue, and the sin of the Schism lies at her door.
See above, the notes on John ix. 34, and on 1 Cor. i. 2, and
vol. i. of the Editor’s Occasional Sermons on this text.
22. ἰδοὸ βάλλω αὐτὴν els κλίνην) Behold, I cast her inlo a
bed, i.e. a “‘ bed of sickness and affliction,’’ as contrasted with
the bed of sinful indulgence (Prov. vii. 16,17). Andreas, pp.
213, 214. Bp. Andrewes, i. p. 315. The verb βάλλω, as the
Latin jacto, is specially used in this sense. See Matt. viii. 6. 14;
ix. 2, ἐπὶ κλίνης βεβλημένον. Lucrel. ii. 34,
“Nec calide citius decedunt corpore febres,
Textilibus si in picturis ostroque rubenti
Jacteris, quam si plebeifi in veste cubandum est.’’
And the Catena (Cramer, p. 214) rightly explains the word
by τὴν ἐπίνοσον, the bed of disease. Our Lord here first
threatens the spiritual harlot and her paramours with sickness,
and then with death, v. 23.
— τοὺς μοιχεύοντας μετ᾽ abrijs] those who commit adultery
with her; those, that is, who are faithless to Me, and are seduced
by her. On spiritual faithleseness, described in the Apocalypse
as fornication and adultery, see below, xvii. 1—3. Compare
the contrast in 2 Cor. xi. 2.
The literal Jezebel was a type of these false teachers in
both respects; see above, v. 20.
The diseases consequent on literal harlotry are represented
as a warning of the consequences resulting from spiritual fornica-
tion. In like manner, frre, the punishment of whoredom (Levit.
xxi. 9), is, in the Apocalypse, the penalty of the harlotries of the
corrupt Church (xviii. 8).
23. καὶ γνώσονται) and all the Churches shall know that Iam
He Who searcheth reins and hearts: that is, Who seeth what is
most secret. There is no article in the original, and it is not to
be inserted in the translation ; the sense is, ‘I search ali reins
and hearts.”’
Here is ἃ reference to the pretended γνῶσις of these false
Teachers; cp. on 1 John ii. 3. They professed to dive into
secret mysteries (see yp. 24), and thus they seduced Christ’s ser-
vants. But the time was coming, when, through their punish-
ment, all should snow that it is Christ Who reads the secrets of
hearts. Here is another assertion of His Divinity. Christ here
adopts the words spoken by Almighty God Himself, describing
His own Omniscience, and applies them to Himself. See Ps. vii.
9; xliv. 21. Cp. Jer. xi. 20; xvii. 10.
— κατὰ τὰ ἔργα] according to their works: and not accord-
ing to their outward professions; another allusion to these false
Teachers, who said that, provided a man had énowledge, he needed
not do good works; and who subverted moral practice by their
licentious doctrines, and even made libertinism a part of their
religion. See on 2 Pet. ii. 2. Jude 14, 15.
QA. οἵτινες οὐκ ἔγνωσαν τὰ βαθέα] So A, B,C; Elz., βάθη.
— τοῦ Zarava] as many as did not know the depths of Satan.
A reference to the language of these false teachers. They pro-
mised to their votaries knowledge (γνῶσις; cp. 1 Tim. vi. 20.
2 Pet. i. 2. δ. 1 John ii. 3. Jreneus, i. 1), and professed to
initiate them in its depths or profoundest mysteries, which they
said were not to be fathomed by vulgar minds, or even by Apos-
tles themselves (see on 2 Pet. ii. 2). Such language was used by
the Gnostics, who called their mysteries ‘‘éhe depths of God.”
See Ireneus (ii. 22. 3), and Tertullian (adv. Valentin., c. 1).
Our Lord here sternly rebukes them, and condemns their
so-called “depths of God" as ‘depths of Satan;” and He de-
clares that ignorance of those depths is far more blessed than that
vaunted knowledge which they promised to their hearers. The
words ὧς λέγουσιν, ‘as they speak,” refer to τὰ βαθέα, “the
depths,’’"—a term often in the mouths of these false teachers.
See A Lapide, Grotius, Wetst., Bengel, Herder, De Wette.
Or if, with other Expositors, the words ‘‘ of Safan’’ are to be
included in the quotation, then we must refer them to the Satanic
mysteries into which these Gnostics pretended to initiate their
hearers : and indeed some of their followers did not hesitate to
adore the Evil One himself, such as the Ophites, or Serpent-
Worshippers (Philastr., Her. 1), and Catnites (Ibid.). See
Tillemont, ii. p. 21. 121—132. Ittig, p. 120. Oehler, p. 24;
and note above, on 1 John iii. 12; and on Jude 1).
— οὐ βάλλω ἐφ᾽ ὑμᾶς ἄλλο Bdpos] 1 cast not upon you any
other burden (cp. Acts xv. 28), but what ye have, that hold ye
JSast, until Iam come. Here is a protest from Christ against all
additions to the Faith ‘once delivered to the Saints.” See
above, Jude 3, and on Gal. i. 8, 9.
The word ἥξω signifies “1 shall be come’’ (adero). It not
only bespeaks the Coming of Christ, but His Presence, to execute
vengeance.
Observe the contrast between βάλλω here and in v. 22. I
cast her into a bed of sorrow and death, but I do not cast any
other burden upon you. There is judgment on the one side, and
mercy on the other.
26. ὁ νικῶν-- δώσω αὑτῷ] As to the structure of the phrase,
compare vi. 8; vii. 2; ix. 12. 14; xx. 8.
— δώσω αὐτῷ ἐξουσίαν ἐπὶ τῶν ἐθνῶν] I will give him autho-
rity over the nalions ; that is, over heathens, as opposed to the
true Israelites: 1 will give him authority over the heathen,
whether they be false Teachers, such as this Jezebel, who would
lead My servants to heathen worship and libertinism, by tempting
them to eat sacrifices offered to heathen Idols ; or whether they
be heathen Persecutors ; he will be enabled to prevail over them,
and to break them in pieces like potters’ vessels, with the iron
rod of My Word, which I will put into his hands, and I will
endue him with Power to use it. Ps. ii. 8, 9: below, xii. 5;
xix. 16.
This is genuine ἐξουσία (authority), a word which was often
in the mouths of those who made their Christian liberty to be a
cloke of sin. See on | Cor. xi. 10. 1 Pet. ii. 16.
This word ἐξουσία expresses /awful dominion; others may
usurp power (δύναμιν) ; but it is only Christ, the King of Kings,
Who invests His servants with rightful dominion. Here is a
protest against those who imagine some other source of authority
besides God. See above, on Rom. xiii 1—3.
27. καὶ ποιμανεῖ] and he shall tend them with a rod of iron.
Remark the oxymoron; He shall have the gentleness and love of
a Shepherd for his flock (cp. below, vii. 17), but the pastoral crook
will become a rod of iron in His hands, to shatter the potter’s
vessels of false doctrine: cp. xii. 5; xix. 15. He shall receive
that Power from Christ, the true Shepherd-King : see Ps. ii. 9.
28. καὶ δώσω, x.7.A.] and I will give to him the morning star,
which puts to flight the night, and ushers-in the dawn: an
emblem of the victory of Light over Darkness, and of the triumph
of the children of light over those false Teachers who are like
“« wandering stars, to whom is reserved the blackness of darkness
for ever’ (Jude 13); and therefore a fit emblem of Him Who is
the Day-Spring from on high (Luke i. 78), and brings life and
immortality to Light, and Whose appearance at the Last Day will
be like the Morning Star of Eternity, ushering in that Glorious
Day which has no Evening : see xxii. 16.
b ver. 19
Matt. 24. 42, 43.
Luke 12. 39, 40.
ἃ Exod. 32. 32.
Ps. 69. 29.
Matt. 10. 82.
Luke 12. 8.
Phil. 4. 8.
ch. 18. 8.
& 10. 12. & 21. 27.
e ver. 14.
Job 13. 14.
Isa. 22. 22.
ch. 1. 18.
fch. 2.9.
REVELATION III. 1—10.
III. '* Καὶ τῷ ἀγγέλῳ τῆς ἐν Σάρδεσιν ἐκκλησίας γράψον: Τάδε λέγει ὃ
ἔχων τὰ ἑπτὰ πνεύματα τοῦ Θεοῦ καὶ τοὺς ἑπτὰ ἀστέρας. Οἶδά σον τὰ ἔργα,
ὅτι ὄνομα ἔχεις ὅτι Cys, καὶ νεκρὸς el. 3 Γίνον γρηγορῶν, καὶ στήρισον τὰ
λοιπὰ, ἃ ἔμελλον ἀποθανεῖν: οὐ yap εὕρηκά σου τὰ ἔργα πεπληρωμένα ἐνώπιον
τοῦ Θεοῦ pov. 8" Μνημόνενε οὖν πῶς εἴληφας καὶ ἤκουσας, καὶ τήρει καὶ
ig > x ov Ν , 9 28 Q e κλέ Ὶ > “
μετανόησον. ᾿Εὰν οὖν μὴ γρηγορήσῃς, ἥξω ἐπὶ σὲ ὡς κλέπτης, καὶ od μὴ
γνῷς, ποίαν ὥραν ἤξω ἐπὶ σέ, “ “᾿Αλλὰ ἔχεις ὀλίγα ὀνόματα ἐν Σάρδεσιν, ἃ
ie > 2 4 x ε , 3. “ἡ x , > 9 a » x ay ν
οὐκ ἐμόλυναν τὰ ἱμάτια αὐτῶν, καὶ περιπατήσουσι μετ᾽ ἐμοῦ ἐν λευκοῖς, ὅτι
a “a a Ν
ἀξιοί εἰσιν. ὅ ἃ Ὁ νικῶν, οὗτος περιβαλεῖται ἐν ἱματίοις λευκοῖς" καὶ οὐ μὴ
A a ‘ , 54
ἐξαλείψω τὸ ὄνομα αὐτοῦ ἐκ τῆς βίβλου τῆς ζωῆς: καὶ ὁμολογήσω τὸ ὄνομα
3 A > 4 aA , XN 2 8 ~ > ἔλω > Ψῃ 6 « ¥ ὖἦὖ
αὐτοῦ ἐνώπιον τοῦ Πατρός μον, καὶ ἐνώπιον τῶν ἀγγέλων αὑτοῦ. O ἔχων οὖς
ἀκουσάτω τί τὸ Πνεῦμα λέγει ταῖς ἐκκλησίαις.
a 9
7 ε Καὶ τῷ ἀγγέλῳ τῆς ἐν Φιλαδελφείᾳ ἐκκλησίας γράψον: Τάδε λέγει ὁ ἅγιος,
a a Q ,
ὁ ἀληθινὸς, 6 ἔχων THY κλεῖν TOD Aavtd, ὁ ἀνοίγων καὶ οὐδεὶς κλείσει,
καὶ κλείει καὶ οὐδεὶς ἀνοίξει. ὃ O18d σου τὰ ἔργα: ἰδοὺ δέδωκα ἐνώπιόν σον
A ν
θύραν ἀνεῳγμένην, ἣν οὐδεὶς δύναται κλεῖσαι αὐτὴν, ὅτι μικρὰν ἔχεις δύναμιν,
» 9 id x 4 Ν ΕΣ 3 , νιν , 9 f? 15 ‘ δίὃ
καὶ ἐτήρησάς μον τὸν λόγον, καὶ οὐκ ἠρνήσω τὸ ὄνομά μον. οὗ δίδωμι
aA aA a a Ν
ἐκ τῆς συναγωγῆς τοῦ Σατανᾶ τῶν λεγόντων ἑαντοὺς ᾿Ιουδαίους εἶναι, καὶ οὐκ
> ON 3 x - 2 ‘ , > ΝΥ σ ψ Ν ,
εἰσὶν, ἀλλὰ ψεύδονται: ἰδοὺ ποιήσω αὐτοὺς ἵνα ἥξωσι καὶ προσκυνήσωσιν
a a 9
ἐνώπιον τῶν ποδῶν σου, Kal γνῶσιν ὅτι ἐγὼ ἠγάπησά oe. 19 Ὅτι ἐτήρησας
Cu. IT. 1. τὰ ἑπτὰ πνεύματα] the Seven Spirits. Seo i. 4.
8. Hiw] 1 shall be present. See ii. 25.
4. ὀνόματα) names; persons. See Acts i. 15; below, xi. 13.
— οὐκ ἐμόλυναν τὰ ἱμάτια] did not defile their yarments;
their spiritual attire—in which they were clothed at their baptism,
when they put on Christ,—see on Matt. xxii. 1], 12. Gal. iii. 27.
Eph. iv. 24— and have not stained it with sin; Jude 23.
— ἐν λευκοῖς} in white raiment—the colour of Christ; vi. 2.
— ἄξιοί εἰσιν} they are worthy: by making a right use of the
means of grace offered by Him Who is the Lord our Righteousness
(see on 1 Cor. i. 30; and Rom. v. 21), and Who alone can make
them worthy ; cp. below, xxii. 14.
5. ἐκ τ. βίβλου τ. ζωῆς} from the book of life. See Phil. iv. 3.
7. ὁ ἀληθινός] the true, as opposed to counterfeits. 1 John v. 20.
— ὁ ἔχων τὴν κλεῖν τοῦ Δαυΐδ)ὴ He that hath the key of
David. The Church of Philadelphia was infested by Judaiziny
teachers (see v. 9), who claimed to themselves the promises made
by God to the Patriarchs and to Jerusalem. Christ here con-
demns them, and consoles the Church by declaring that He Him-
self has the key of David, as the Hebrew Prophets predicted of
the Messiah, typified by Eliakim (Isa. xxii. 20—22, quoted here by
Christ), and that He and He alone can open the dour of the true
Sion, and admit to David’s house. He is David’s Lord as well
as David's Son (Ps. cx. Matt. xxii. 44). He is the Root as well
as the Offspring of David (see below, xxii. 16). He, by the ad-
ministration of the Holy Sacrament of Baptism, and by the
preaching of His Holy Word, unlocks the door of His Church,
and admits into His Household, which is the depository of all
saving grace (see above, on Matt. xvi. 19). He in Whom all
treasures of knowledge and wisdom are hidden (Col. ii. 3), opens
those treasures to His people; He Who has the keys of the Gate
of the Heavenly Jerusalem (υ. 12), will admit His faithful servants
to the privileges of its glorious citizenship (cp. Gal. iv. 26. Heb.
xii. 22; below, xxi. 2. 10). Cp. above, Introduction, pp. 144, 145.
But the /iferal Jews, who boast of that name, are nof really
Jews (see on ii. 9), they are not true confessors of God; they are
not ‘true Israelites,” are not “the Israel af God” (Gal. vi. 16),
are not children of “faithful Abraham” (see Rom. ii. 28, 29;
ix. 6, 7); they are not subjects of David’s Kingdom and members
of bis household ; they are not children of Sion; they are indeed
a Synagogue—but it is a synagogue of Satan (cp. ii. 9). They
who call themselves children of the kingdom, but do not own
Christ as their King, will be thrust out of the Kingdom into
outer darkness, where shall be weeping and gnashing of teeth
(Matt. viii. 12; xxii. 18, Luke xiii. 28).
8. ἰδοὺ δέδωκα ἐνώπιόν σου θύραν ἀνεῳγμένην) behold, I have
given before thee a door opened, which no one is able to shut.
Observe, the door is said to be given, given by Christ; and it is
an opened door, that is given by Him ; cp. on v. 20.
The Judaizing false Teachers affirmed that they themselves
had the key of knowledge (Luke xi. 52), and that unless men com-
plied with their requirements they were excluded from God’s
household and from participation in the privileges of His covenant.
This exclusive spirit had been censured by St. Paul, describing
their arbitrary usurpations over men’s consciences, in his Epistle
to the Galatians—their will is ‘‘to exclude you’’ (Gal. iv. 17).
And now Christ, Who has the key of David, affirms that He has
opened the door to the Gentile Christians of Philadelphia, and
that no one can shut it against them. Christ ἐς the Door (John
x. 7. 9); and unless these Judaizing Teachers repent, and consent
to enter by this one Door, they, who would exclude others, will
be shut out from the kingdom of heaven. See preceding note.
St. John’s scholar, S. Zgnatius, in his Epistle to the Church
of Philadelphia, supplies the best commentary on these words of
Christ to the same Church. “If any one preaches Judaism, do
not ye hearken to him. It is better to receive Christianity from
one who is circumcised, than to receive Judaism from one who is
uncircumcised. Unless they preach Jesus Christ, they are mere
pillars and tombs of the dead, on which the names of men are
inscribed ᾿" (Ignat. ad Phil. c. 6).
Compare this with what our Lord says here,— He that over-
cometh, I will make him a pillar in the Temple of My God, and
will write upon him the name of My God, and the name of the
city of My God, the new Jerusalem, which cometh down from
heaven, and My new Name.
S. Ignatius adds, in his Epistle to Philadelphia (c. 9), ‘‘ The
Priests (i. e. of the Old Law; see Bp. Pearson there, p. 419)
were good; but better is He Who is the High Priest, Who is
entrusted with the true Holy of Holies, Who alone has the charge
of the hidden things of God.”
Compare our Lord’s words here concerning Himself,—Thus
saith the Holy One and the true, Who hath the key of David:
υ. 7.
5. Ignatius then proceeds; ‘Christ alone is the Door to the
Father, ἐλ Door through which Abraham, and Isaac, and Jacod,
and the Prophets, and the Apostles, and the Church, enter in;
all these are thus joined together into unity with God. The holy
Prophets preached Christ (cp. there, cap. 5), and the Gospel is
the Consummation of Incorruption.””
These allusions indicate that the language of the Apocalypse
was familiar to S. Ignatius ; and they are precisely such as might
have been expected from one who was a scholar of St. John, and
a Bishop of the Asiatic Church. They also confirm the evidence
of the genuineness of the Ignatian Epistles themselves. Cp. the
remarks of Mr. J. C. Knight on the Apocalypse, Lond. 1842,
pp. 12—15.
9. ἵνα ἤξωσι) that they may come and bow down before thee ;
quoted from Isa. xlix. 23; Ix. 14.
— ἠγάπησά σε] I loved thee: seei. 5. Our Lord uses the
REVELATION II. 11—18.
175
τὸν λόγον τῆς ὑπομονῆς μου, κἀγὼ σὲ τηρήσω ἐκ τῆς ὥρας τοῦ πειρασμοῦ τῆς
μελλούσης ἔρχεσθαι ἐπὶ τῆς οἰκουμένης ὅλης, πειράσαι τοὺς κατοικοῦντας ἐπὶ
τῆς γῆς.
gov. 135"
μὴ ἐξέλθῃ ἔ ἔτι, καὶ γράψω ἐπ᾽’ αὐτὸν τὸ ὄνομα τοῦ Θεοῦ μου,
1 εἜρχομαι ταχύ: κράτει ὃ ἔχεις, ἵνα μηδεὶς λάβῃ τὸν στέφανόν Phil 4.5. ας
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h 1 Kings 7. 21.
2
καὶ τὸ ὄνομα τῆς Heb, 12, 22,
17,
πόλεως τοῦ Θεοῦ μου, τῆς καινῆς ἹἹερουσαλὴμ, ἡ καταβαίνουσα ἐκ τοῦ οὐρανοῦ en, 2, io.
ἀπὸ τοῦ Θεοῦ μον; καὶ τὸ ὄνομά μον τ. ὃ καινόν.
Πνεῦμα λέγει ταῖς ἐκκλησίαις.
16 Ὃ ἔχων οὖς ἀκουσάτω τί τὸ
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16 οὕτως, ὅτι
χλιαρὸς εἶ, καὶ οὔτε ζεστὸς οὔτε ψυχρὸς, μέλλω σε ἐμέσαι ἐκ τοῦ στόματός μου.
17 ke
Oru λέγεις, Πλούσιός εἰμι καὶ πεπλούτηκα, καὶ οὐδενὸς χρείαν ἔχω, καὶ οὐκ χ 1 σον. 4.8.
> δὲ AY ε ’ x. 9 Ν XN Ν Ν Ν x x
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181
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γυμνότητός σον, καὶ κολλούριον ἐγχρίσαι τοὺς ὀφθαλμούς σον, ἵνα βλέπῃς.
word φιλῶ below, in νυ. 19: cp. note there, and above, on John
xxi. 15, 16.
10. τοὺς κατοικοῦντας ἐπὶ τῆς γῆς] those who dwell on the
earth; a phrase frequently used in the Apocalypse to characterize
earthly men, who “ set their affections on things on the earth,
and nof on things above.” See on i. 7, and vi. 10. 15; xi. 10;
xii. 12; xiii. 8. 14; xiv. 6; xvii. 2. 8: and cp. note above, on
Luke xxi. 35.
11. ἵνα μηδείς} that no one take thy crown: a remarkable
text, which some have interpreted as if there were a certain
number of crowns, which, if some forfeited, others would receive.
See Augustine, de correptione, c. 39.
It rather shows—what is evident from other Scriptures—that
God willeth ‘afi men to be saved.’’ God has a crown for every
one; and no man can lose his own crown, but by his own fault.
See above, on 1 Tim. ii. 4; and 1 Cor. viii. 11 ; and Heb. ii. 9;
and 2 Pet. ii. 1; and Introduction to the Epistle to the Romans,
pp. 194—198.
It is also cited by the Fathers as showing that men may fal/
JSrom grace. See above, iii. 6. Cyprian, de Hist. Eccles. p. 478.
12. ποιήσω αὐτὸν στῦλον] I will make him to be a pillar in
the temple of my God. The Lamp in the Temple at Jerusalem
was removed, and the Lamp of any Church on earth may be
removed (see ii. 5), but he who overcometh shall be like a Pillar
JSixed in the Temple of God in the heavenly Jerusalem.
The reference here is probably to the ¢wo Pillars in the
Temple of Solomon (2 Chron. iii. 17. 1 Kings vii. 21), which
were called Jachin (yp, he will establish), and Boaz (13, in
him is strength) ; both names signifying ‘permanence ; both there-
fore aptly symbolizing the elect saints of God in the Temple of
the Church glorified. Compare Jer. i. 18. Gal. ii. 9.
In the ancient Temples also of Asia, to which St. John
wrote, and of Greece, Pillars of temples were often sculptured in
human shape, such as the Caryatides or Canephoree now standing
in the Erectheum at Athens, and the Atlantes, Telamones, and
Perse, of which some specimens are still visible at Pompeii, and
are represented in the paintings on the Baths of Titus at Rome.
Observe the adaptation of the promise and reward to the
work done. Hold fast what thou hast, in the Church on earth;
and thou shalt be a pillar set fast in the Temple of God.
— ἐπ᾿ αὑτόν} upon him; upon his forehead, ix. 4; xxii. 4.
— καινῆς Ἱερουσαλήμ] of the New Jerusalem. The old,
titeral, Jerusalem had been laid waste by the armies of Rome,
and the literal Israel had been scattered abroad throughout the
world. But Christ comforts all (ree Israelites with the assurance
that there is now every where, in all parts of the earth, and in all
ages of the world, another Jerusalem, a new Jerusalem, the
Christian Sion, in which the true Israelites, wherever they may
be dispersed, may find a home. See Introduction to 1 Peter,
p- 37, and above, pp. 144, 145.
This Jerusalem is also the new Jerusalem in another sense,
because it is the royal city of Him Who “ makes all things new’’
(xxi. 3), and in Whom, as the Second Adam, the new regenerate
race of mankind has its Father: for whoscever is in Christ, is
‘a new creature; old things passed away, all things have become
new” as Cor. v. 17. Cp. 1 John ii. 8. 2 Pet. iii. 13).
In his Gospel St. John never uses the form Ἱερουσαλὴμ, but
always Ἱεροσόλυμα. In the Apocalypse he never uses the form
Ἱεροσόλυμα, but Ἱερουσαλήμ.
He thus seems to mark the difference between the old and
new Jerusalem, even by the sound of the name itself; and he
appropriates the Hebrew form to the new or Christian " sion, in
order to remind both Christians and Jews that the faith/ul members
of Christ the Son of David throughout the world, without respect
to race, are now become the only reat Jews, the true Israel of God.
— ἡ καταβαίνουσα] On the grammatical anomaly (such as
frequently occurs in the Apocalypse), see ii. 20, and below, v. 11.
14. ὁ ᾿Αμήν] The Amen. See Bp. Andrewes, v. 471.
— ὁ μάρτυς) the true and faithful Wilness, who witnessed
before Pontius Pilate a good confession (1 Tim. vi. 13). This is
He that came by Water and Blood, and there are three that
bear Witness on earth, the Spirit, the Water, and the Blood.
1 John v. 8.
— ἡ ἀρχὴ τῆς κτίσεως} the Beginning of the Creation. Not
as the Arians erroneously taught, the first of God's creatures, bat
the uncreated Beginning and energizing Agent of Creation. See
here Andreas, Arethas, Vitringa, Hengstenberg, and above, on
Col. i. 15; and ep. above, i. 8, and xxii. 13. Christ calls Himself
the beginning of the Creation of God, in this Epistle, specially to the
Laodiceans, in order that they may not rely on themselves, or look
for any good thing except from Him. He therefore counsels
them to buy of Him (v. 18). And there may be some reference
to the false teaching of those at Laodicea and other places of
Phrygia, who substituted Angels as Creators and Mediators in
the place of Christ. See above, on Col. ii. 8.
15, ὄφελον) would that thou wert cold or hot. On this u-e
of ὄφελον, see 1 Cor. iv. 8. 2 Cor. xi. 1, and Gal. v. 12. It does
not here express an absoluée wish, but 8 relative one. Rather
than that thou wert /ukewarm I would that thou wert cold or hot.
Heathen ignorance is better than Christian indifference (Luke xii.
48. Cp. xxiii. 34. 1 Tim. i. 13). There is more hope of acting
on those who have no knowledge of the Gospel, than on those who
have a little knowledge, and are self-satisfied in it. This is more
fully explained by what follows : ‘Thou sayest, I am rich, and have
need of nothing, and knowest not that thou art ‘he wretched one.’’
17. ὁ ταλαίπωρος the wretched one. Observe the article. He
who is spiritually poor, and yet imagines himself to be rich, is
specially the wretched one : because, not knowing bis own need,
he does not resort to Him Who alone can give him the true
riches.
A strong testimony from Christ against the delusive doctrine
of those who allege that personal assurance is the essence of
Faith. Contrast the case of the Centurion (Luke vii. 6), and of
the Publican (xviii. 14), whom Christ Himself commends.
18. κολλούριον] eyesaive. A word probably derived from
κολλύρα, a little round cake; in which form the eyesalve was
made. See Wetstein. Hence the Latin “ collyrium,” Horat.
1 Ep. i. 29, “ collyria lippus inungi,”” where the construction is the
same as here. Juvenal, vi. 577.
170
9
m Job δ. 17. 19 m
Prov. 3. 11, 12.
Heb. 12. 5, 6.
James 1. 12.
n Cant. 5. 2.
John 14. 21, Χο.
© Matt. 19. 28.
Luke 22. 30.
1 Cor. 6. 2.
2 Tim. 2. 12.
ch, 2. 26. 27.
ee 2.7, U1, 17.
3. 6, 13.
> a LY 28 3.9» a
QUTOU, KGL AUTOS μετ ἐμου.
REVELATION II. 19—22. IV. 1—3.
4
Ἐγὼ ὅσους ἐὰν φιλῶ, ἐλέγχω καὶ παιδεύω" ζήλενε οὖν, καὶ μετανό-
20 5" δ .“»“25αοεὋᾳύυἮ 2X ON 63 y “ον Δ.) 3 ΄ A a
noov. Ἰδοὺ ἔστηκα ἐπὶ τὴν θύραν καὶ κρούω' ἐάν τις ἀκούσῃ τῆς φωνῆς
Νν 3 , Ν , Ν > , x » " Ν δε , >
pov, καὶ ἀνοίξῃ τὴν θύραν, καὶ εἰσελεύσομαι πρὸς αὐτὸν, καὶ δειπνήσω per
2] of a ὃ ’ 3. “κα , > 595 a ~
O νικῶν, δώσω αὐτῷ καθίσαι per ἐμοῦ ἐν τῷ
’ ε 2 A 5953 ΨΥ BY a , 3 a ,
θρόνῳ μου, ὡς κἀγὼ ἐνίκησα, καὶ ἐκάθισα μετὰ τοῦ Πατρός μον ἐν τῷ θρόνῳ
αὐτοῦ. 3.» Ὁ ἔχων οὖς ἀκουσάτω τί τὸ Πνεῦμα λέγει ταῖς ἐκκλησίαις.
ach.1. 10. IV. 1" Μετὰ ταῦτα εἶδον, καὶ ἰδοὺ θύρα ἀνεῳγμένη ἐν τῷ οὐρανῷ" καὶ 7
\ ε , a 64 e , , 3 3 aA la 3 ,
φωνὴ ἡ πρώτη, ἣν ἤκουσα, ὡς σάλπιγγος λαλούσης per ἐμοῦ, λέγων, ᾿Ανάβα
bEsek.1.9. ὧδε, καὶ δείξω σοι ἃ δεῖ γενέσθαι μετὰ ταῦτα 2 " εὐθέως ἐγενόμην ἐν Πνεύματι:
ee t iSod , ¥ 3 a a S20 oy 606 ΄ 8 Ve
- 1.10. καὶ ἰδοὺ, θρόνος ἔκειτο ἐν τῷ οὐρανῷ, καὶ ἐπὶ τὸν θρόνον καθήμενος" ὃ καὶ ὃ
καθήμενος ὅμοιος ὁράσει λίθῳ ἰάσπιδι καὶ σαρδίῳ' καὶ ἶρις κυκλόθεν τοῦ
θρόνου ὅμοιος ὁράσει σμαραγδίνῳ.
19. φιλῶ] I dearly love. See above, v. 9.
A tenderer word than ἀγαπῶ, and making this sentence
still more emphatic than ἀγαπῶ would do. Some of those whom
the world regards as most wretched, are God’s darlings. And
some of the World’s darlings are “the wretched ones” in His
sight.
20. ἰδοὺ ἕστηκα ἐπὶ τ. θύρα» Behold, I stand at the door and
am knocking.
In all such sentences as that which St. John’s Revelation
hath, “7 stand at the door and knock,’’ the Pelagians’ manner of
construction was, that to knock is the free external offer of God’s
grace; to open is the work of natural will, by itself accepting
grace, and so procuring or deserving whatsoever followeth. But
the Catholic exposition of that, and all such sentences was, that
to stand and knock is indeed a work of outward grace, but to open
cometh not from man’s will without the inward illumination of
grace, whereupon afterwards ensueth continual augmentation
thereof; not because the first concurrence of the will itself with
grace, much less without, doth deserve additions after following ;
but because it is the nature of God’s most bountiful disposition to
build forward where His foundation is once laid. The only thing
the Catholic Fathers did blame, was the error of them who
ascribed any laudable motion, or virtuous desire tending towards
heavenly things, to the naked liberty of man's will, the grace of
God pied severed from it. Hooker, book v. Appendix i. vol.
di. p. 687.
— serxvhow μετ᾽ αὐτοῦ) Iwill sup with him. See John xiv.
23. These promises express the love of Christ for His spouse
the Church. Compare the words of the Bridegroom, Cant. v. 2,
“It is the voice of my beloved that énocketh, saying, Open to me,
my sister, my love.”
21. καθίσαι) to sit with Me in My throne. Observe the
preposition ἐν, in (not ἐπὶ, upon), here twice, the only two
places where this preposition is used with θρόνῳ in the N. T.,
whereas ἐπὶ is used with other cases of θρόνος often. See Matt.
xix. 28; xxv. 31. Rev. iv. 2.9; v. 1. 7. 13; vi. 16, and passim.
This preposition ἐν appears to intimate admission i/o and
session in the same throne; whereas ἐπὶ represents the act of
taking ἃ seat upon a separate throne.
Iwill grant to him to sit with Me in My throne. This is
the climax and the consummation of glory. See above, on ii. 7.
There is a reference here also to the bliss and glory of the
Church as the Queen at the right hand of her Lord and King.
Bee Ps. xlv. 10. Cp. above, pp. 123, 124.
Cu. 1.1 St. John sees heaven opened, and is called up into
heaven. He is in the Spirit, and beholds the ΤΉΒΟΝΕ of Gop in
heaven, and the Four-and-twenty Elders round about the Throne ;
sitting in white garments and wearing crowns of gold; and in the
midst of the Throne, and round about the Throné, the Four-and-
twenty Living Creatures; and when the four Living Creatures sing
the Trisagion to the Bressep Trinity, the Four-and-twenty
Elders fall down and worship.
1, εἶδον] I saw: not ‘I looked,” the vision was revealed to
him, he did not look for it.
— μετὰ ταῦτα] after these things. These words connect this
Vision with St. John’s age: whence it appears that the Four-and-
twenty Elders and Four Living Creatures do not represent the
Church Triumphant in that future heavenly glory, which will not
be consummated till the end of time. See below, vv. 4—8.
— θύρα ἀνῳγμένη) α door opened in heaven. Observe here
the perfect participle, the door had been opened and was standing
open. The veil of the heavenly Holy of Holies had been removed
by Christ (Heb. x. 19, 20), and heaven was laid open to the view.
There is a comparison, and yet a contrast, between the heavenly
Temple, and that which had existed upon earth during the Leviti-
cal dispensation, when the way into the Holiest had not yet been
made manifest. Heb. ix. 8.
In this heavenly Temple, the Throne of God—which had
been typified by the Ark and Mercy Seat in the Holiest Place—is
visible; and the Sea and Seven Lights, which are allusive to the
Molten Sea in Solomon’s Temple (1 Kings vii. 23), and to the
Seven-branched Lamp which stood in the Holy Place, and sym-
bolized the Church, and was at some distance from the Mercy
Seat of the Divine Throne in the Holy of Holies (see Lightfoot,
p- 2055), are here brought near to the Throne of God, v. 6.
For ‘‘ we, who were formerly afar off, are now made nigh to God
by the blood of Christ.” Eph. ii. 13.
— ἡ φωνὴ ἡ πρώτη--λέγων] the firet voice speaking. So
the best MSS. and Editions. Remark the connexion of the
masculine participle (λέγων), ‘speaking,’’ with the feminine sub-
stantive ‘‘voice."” The voice is personified into the speaker.
Compare the similar construction, where the laws of grammar
are made to give way to the powerful emotion in the writer’s
mind, v. 11; xi. 15; xix. 14. Winer, § 59, p. 466.
— ἀνάβα ὧδε] Come up hither ;— immediately I became in the
Spirit. The Evangelist being called up into heaven was in the
Spirit ; and being inspired by the Holy Ghost, he was transported
into heaven, as the Apostle St. Paul in his “ visions and revelations
of the Lord,” was caught up into the third heaven. 2 Cor. xii. 2.
8. καὶ ὁ καθήμενος x.7.A.] and he that sitteth on the throne
like in sight to a Jasper-stone and a Sardine. He Who sitteth
is the Trrung Gop (see v. 8). This opinion is not invalidated by
the fact that the Lamb is in the midst of the Throne (v. 6), and
takes the sealed Roll from Him that sitteth on the Throne (v. 7).
It is well observed by A Lapide here, that “the Son as Man
can well be eaid, especially in a sublime Vision like this, to come
to God.”” Our Lord’s words on the Cross, Matt. xxvii. 46, and
Heb. x. 6, are addressed to the Triune God. Compare the vision
of Daniel, vii. 13, where the Son of Man comes to the Ancient of
Days.
ij St. John declares in his Gospel (xii. 41) that the parallel
Vision in Isaiah (vi. 1—3), which also contains the Trisagion,
was a vision of the glory of Christ; and it was the glory also of
the Father and of the Holy Spirit. See note above on John xii.
41, and the note on Col. i. 19. Cp. note below on v. 1.
— ὁ καθήμενος ὅμοιος ὁράσει κιτ.λ.} He that sitteth is in sight
like the Jasper and the Sardine Stone. The Jasper is called
κρυσταλλίζων, “like crystal,” in xxi. 1; and it is the super-
structure of the heavenly City (xxi. 18), and the first of the
ὩΣ Stones, which represent the Apostles of the Lamb (xxi.
14. 19).
Jasper was of various colours, purple, blue, green, and distin-
guished by its brilliancy and beauty (Plin. xxxvii. 5), and almost
always veined with white. Compare the treatise of S. Epiphanius
on the Twelve oracular Gems on the pectoral of the High Priest,
where the Jasper was the sixth (Exod. xxviii. 19; xxxix. 9); and
see Corsi, Pietre Antiche, p. 137. Rom. 1828.
The Sardine stone is red, somewhat fiery and like blood,
something similar to Cornelian. See S. Epiphan. Ἰ. c., de lapide
Sardio, and Corsi, Pietre Antiche, pp. 159, 160.
The Jasper (says Victorinus) is like water; the Sardine is
like fire; and thus these stones seem to represent God’s Majesty
See, Se
REVELATION IV. 4.
177
»
4 Καὶ κυκλόθεν τοῦ θρόνου θρόνοι εἴκοσι τέσσαρες: καὶ ἐπὶ τοὺς θρόνους
and Justice as seen in His Judgments: that of the Flood, and
that of the Fire of Sodom and the Last Day.
Or rather, the union of these two colours, the one of a
brilliant and lively hue, the other of a deeper fiery and darker
hue, may perhaps be designed to symbolize the union of Mercy
aad Glory, with Justice and Majesty in the Godhead, especially in
the Gospel Dispensation. (Rom. iii. 26.) Similarly there is a
combination of brightness and fire in Ezekiel’s Vision (Ezek. i. 4),
which also displays the Rainbow (i. 28). And this is illustrated
by what follows.
— καὶ Ips] and a Rainbow, like unto an Emerald, round
about the throne. On the gender and declension of the adjective
ὅμοιος, see Winer, G.G. § 11, p. 64. Cp. Luke ii. 13. Acts xxvi.
19. 1 Tim. ii. 8, 9.
The Rainbow, composed by the joint influences of shower and
sunshine, is an emblem of Divine severity blended with Divine
Love; a symbol of the dark shower of Divine Judgment illumined
by the bright beams of Divine Mercy. Compare the Vision of
Ezekiel, i. 28. The Bow is a Record of the Deluge, in which the
world was drowned for sin, and speaks of sunshine after etorm ;
and of the Divine Promise that the world should never more be
destroyed by water ; and yet it is also a silent memento of another
Judgment, by fire (see Gen. ix. 13—16, and on 2 Pet. iii. 7).
The LXX never use the word Ipis, but τόξον, perhaps for
fear lest a confusion might arise in their reader’s mind between it
and the Jris of ancient Mythology. And the τόξον is a weapon
of war, below, vi. 2.
The word Ipis occurs again in this book as the characteristic
of the Divine Presence in Christ, x.1. And the Rainbow, formed
of sunshine and rain, and also the emblem of Hope, has a fit
place in this Vision of the heavenly Church, after the Gospel
Dispensation, in which the dark cloud of men’s sinful Nature is
irradiated by the beams of the Sun of Righteousness (Mal. iv. 2),
in the Incarnation of Christ, by which man is reconciled to God,
and “Mercy and Truth meet together, Righteousness and Peace
kiss each other.” Compare the exposition of Aug. (7), who says
that “the Bow appears in the cloud when the rain-fraught cloud
is illumined by the beams of the sun. So, when the Sun of
Righteousness, Who is Light Eternal, irradiated our human
nature, then the Bow appeared in the cloud, for the World was
reconciled to God, and has Hope of Salvation and heavenly Peace.”
The σμάραγδος, Emerald, of a bright green colour, and one
of the most brilliant of gems (Plin. xxxvii. 5. Theophrast. de
Gemmis, § 44), is the fourth foundation-stone of the heavenly
City (xxi. 19), and the third in the pectoral of the High Priest.
(Epiphan. |. c.) How different from this Vision of Mercy and
Love was the use made of the Emerald by two Emperors of
Rome in the age of St. John, in the earthly capital of the world!
It is related of Nero that he used the emerald as a specular lens,
wherewith he might view with greater delight the bloody conflicts
and agonizing struggles of the Roman gladiators in the arena.
Plin.1.c. The same is probably true of the Emperor Domitian.
One emerald was called Neronian, another Domitian. Corsi,
p- 186.
4—8. καὶ κυκλόθεν} and round about the throne twenty-four
thrones (θρόνοι, cp. v. 1. 6, 7), and upon the thrones I saw the
(robs) twenty-four Elders sitting, clothed in white raiment, and
on their heads crowns (στεφάνους, i.e. crowns of victory, see vi.
2) of gold.
And out of the Throne proceed lightnings and voices and
thunders.
And seven Lamps of fire burning before the Throne, which
are the Seven Spirits of God.
And before the Throne, as it were, a sea of glass like crystal.
And in the midst of the Throne, and round about the Throne,
Sour Living Creatures (ζῶα) full of eyes, before and behind.
And the first Living Creature like a Lion, and the second Living
Creature like a Calf, and the third Living Creature having the
Jace of a Man, and the fourth Living Creature like an Eagle
Jlying. And the four Living Creatures, each of them having six
wings, and they have no rest night or day, saying, Holy, Holy,
Holy.
As to the translation ‘of this passage, it must first be ob-
served —
(1) That whereas our Authorized Version often introduces
the past tense in the rendering of it (e.g. ‘one sat,” v. 2; “ He
that sat was,’’ v.3; ‘about the Throne were, and they had
crowns of gold, and voices proceeded,” v. 5; and ‘there were
seven lamps and there tas asea; and the first beast was like,”
&c.); in no instance does St. John use a past tense here. The
Vision represents the Everlasting Glory of God, and the ever-
present Adoration of Heaven.
Vou. I1.—Parr IV.
, δὼ The Authorized Version renders the word ζῶα by
eats.
But the translation Living Creatures is to be preferred on
many accounts. It is more accurate, as declaring the life ((wh)
in these heavenly beings, and as identifying them with the Living
Creatures in the parallel Vision of Ezekiel, where they are called
ζῶα by the LXX (Ezek. i. 20; x. 15. 17. 20), the rendering of
the Hebrew nim (hayyoth), living creatures, which are all
collected into one mmm (hayyah), living creature (Ezek. i. 20), a
name connecting them with the Ever- Living One, Jehovah Him-
self, and with Christ who is 6 (ay, “the Living One, and the
Author of life.” (Johni.4. Rev.i.18.) And it obviates the con-
fusion which, by the use of the word Beasis, might arise between
these heavenly Animals and the mystical Beasts (θηρία) in chapter
xiii. 1. 11, which are opposed to the Lamb, ᾿Αρνίον, i. 6. to Christ
(xvii. 14); whereas the Laméd is here in the midst of these Living
Creatures, and they adore Him (v. 6. 14).
What then is meant by the Twenty-Four Expers and by
the Four Livine Creatures?
They do not represent men in their human character and
individuality. The vision is in heaven: and the time to which
it refers is prior to the Day of Judgment, and these beings are
seated in glory in heaven. But no man will be in heaven before
the General Resurrection (see on Luke xvi. 22, and xxiii. 43).
Indeed St. John himself here represents the souls of holy men as
still under the altar praying for the coming of Christ, and for the
consummation of their bliss and glory (see vi. 9). They are not
yet seated in glory.
Some Expositors have supposed that the Living Creatures
9, 10).
But this translation, found in our Authorized Version, is
grounded on incorrect readings of the Original.
The genuine text, as restored by Lachmann and Tischendorf
and others, does not admit the word us after “‘redeemed,’’ and has
the word “ them’ instead of “us’’ after ‘‘ made,’’ and instead of
‘(we shall reign” it reads “they reign,” thus marking the
difference between men and the Living Creatures and Elders.
See note, v. 9, 10.
Thus the words of St. John do in fact declare, that these
Living Creatures and Elders are not men; and this is one of the
many passages in the Apocalypse where the sense has been cleared
up in modern times by more accurate collations of ancient Manu-
scripts.
Nor do these Elders and Living Creatures represent Angels.
They are expressly distinguished from Angels in v. 11, and vii.
11. The Living Creatures and Elders are also distinguished
from men and from Angels in v. 14, where they are represented
" saying the Amen to the Hymn of Praise sung by all men and
ngels.
What then do they represent ?
The answer may be given in the words of the Psalmist,
“Thy Word, O God, endureth for ever ;” or, as the Original
expresses it, “‘ stands for ever,” “is settled for ever,” in heaven.
Pas. crix. 89.
It is probable that the Four-and-Twenty Elders represent the
Four-and-Twenty Books of the Old Testament; and the Four
Living Creatures represent the Four Gospels.
In behalf of this opinion it may be remarked, that the Elders
are introduced as forming a definite and well-known body: though
they had not been mentioned before, St. John calls them here
“ the Four-and-Twenty.”’
Now, the Hebrews call the Old Testament by this name,
“The Twenty-Four.’ It is the title prefixed to their Bible even
to thisday. See Hottinger, Thes. Philog. 1659, p. 101, who says,
“The Old Testament is called by the Jews ‘ The Twenty-Four,’"’
—igren oryep Viginti quatuor. “Tot enim Veteris Testamenti
sunt libri Canonici; Galat. de Arcan. Cathol. Ver. lib. i. c. 1.
Prefigitur hoc nomen, ut plurimim, fronti Bibliorum Hebraico-
rum et impressorum, et manuscriptorum. Odserva autem I.
libros Canonicos Veteris T. ab ipso Synedrio magno in 24
Volumina distributos. Buxtorf. Comm. Masor. c, xi. El. Lev.
Preefat. iii. in lik. Mas. hammas. Rivet. Isag. S. Scr. p. 501.
Atque hinc presens nomen Bibliis Sacris impositum. Obtinuit
autem hic Veteris T. libroram numerus tempore etiam Hie-
ronymi.”
Aa
178
REVELATION IV. 4.
Ld e a
τοὺς εἴκοσι τέσσαρας πρεσβυτέρους καθημένους, περιβεβλημένους ἐν ἱματίοις
λευκοῖς, καὶ ἐπὶ τὰς κεφαλὰς αὐτῶν στεφάνους χρυσοῦς.
The Books of Moses.
Five Books of the { Joshua, Judges, Ruth, Samuel I.
former Prophets. and II., Kings I. and II.
Books of the {res Jeremiah, inte}
A
Genesis, Exodus, Leviticus, et
bers, Deuteronomy.
A
Ezekiel, The Book of the Twelve Vv.
Prophets. Lesser Prophets.
The Psalms, Proverbs, Ecclesi-
astes, or The Preacher, The
Song of Solomon, The Book of
Job, The Book of Daniel, The
Books of Ezra and Nehemiah,
The Book of Esther, The Books
of Chronicles, I. and IT.
The Hagiographa.
Total, XXIV.
This exposition of the meaning of the Twenty-Four Elders
in this Version dates from the third century after Christ. It is
given in the Commentary of Victorinus, Bishop of Pettau, who
says, “ Veleris Testamenti sunt Libri qui accipiuntur Viginéé
Quatuor,’”’ and is confirmed by S. Jerome, who, more than any of
the Fathers, was conversant with the Hebrew opinions concerning
the Old Testament ; and says that ‘“‘the Twenty-Four Books of
the Old Testament are represented in the Apocalypse of St. John
under the figure of the Twenty-Four Elders, adoring the Lamb”
(Jerome, Prolog. Galeat. tom. i. p. 318, sqq., ed. Paris, 1693);
and, speaking of certain Apocryphal books, he says that they are
not “admitted among the Four-and-Twenty Elders’? (in Ezram,
i. p. 1106). The same interpretation is adopted by Primasius,
Bishop of Adrumetum, “ We receive Twenty-Four Books of the
Old Testament as the Twenty-Four Elders sitting on their
thrones ;” and by Ambrosius Ansberius (Bibl. Patr. Mar. xiii.
p- 464), and by the Venerable Bede and Haymo, Bishop of
Halberstadt, in their Commentaries on the Apocalypse.
These Four-and-Twenty Books may fitly be called Elders, as
belonging to the older dispensation. Compare Heb. xi. 2, where
the word elder is used in that sense. And they may well be
represented as enshrined here in the heavenly Temple, as the Two
Tables of the old Covenant were in the Ho/y of Holies in the
Ark (Exod. xxv. 21. Deut. x. 2. 5. Heb. ix. 4), and as the Five
Books of Moses were, by the side of the Ark (see Deut. xxxi. 9.
24—26. Josh. xxiv. 26), which was the Throne of God (Exod.
xxv. 18—22. Num. vil. 89. 1 Sam. iv. 4. 2 Sam. vi. 2. Ps.
lxxx. 1; xcix. 1).
Fitly also are they represented as seated on thrones, indi-
cating the permanence of God’s Word, which will remain when
heaven and earth have passed away (Isa. xl. 8. Matt. xxiv. 35.
Luke xvi. 17). The “ Word of the Lord endureth for ever ’’
(1 Pet. i. 25), and by it the World will be judged at the Last
Day (John xii. 48). And well are they displayed as bearing
crowns of Victory; for though the World may rebel against
God’s Word, yet it will ¢riumph over all its opponents. See
below, on xi. 11}, 12.
In confirmation of this exposition it may be observed, that
one of the main purposes of the Apocalypse is to console and
strengthen the faithful who might otherwise be shaken in their
faith by the indignities which the Word of God was to endure at
the hands of evil men, some denying its Inspiration, some
withholding it from the people, and adding the Apocrypha as of
equal authority to the Old Testament, others setting at nought its
precepts, and violating its laws, and defying its judgments.
Observe also, the Twenty-Four Elders are represented as
sitting on éhrones even by the side of the Triune God (v. 4).
They have therefore a divine character. And yet they are also
represented as falling down and casting their crowns before His
Throne (v. 10). They have therefore also a human element.
And in accordance with this union Ezekiel describes the Living
Creatures as having a ‘‘ man’s”’ hands under their wings (i. 8; x.
8. 21). Such is Holy Scripture. The Spirit who speaks in
Scripture is Divine, but the instrument used by Him is human.
Scripture has divine wings, but it has a man’s hand under its
wings. It is the Voice of God to the world; but it is also the
Voice of Man ascribing all praise to God. ᾿
This Interpretation is further confirmed by the combination
here and in other parts of the Apocalypse of the Four-and-Twenty
Elders with the Four Living Creatures. See here and v. 14;
vii. 11; xiv. 3; xix. 4. 4
The Four Livine Creatures have been generally supposed
by Ancient Expositors to signify the Four GospPEts.
This Interpretation comes from the school of St. John him-
self. It is found in the writings of S. Jreneus, the scholar of
8. Polycarp, the disciple of St. John. Christ is ‘the Divine
Wonrp,” says S. Jreneus (III. ii. 8), ‘‘who is the Creator of all,
and sitteth upon the Cherubim, and holds all things together ; Who,
having been manifeated to men, gave us the guadriform Gospel,
which is held together by one Spirit ; as David, praying for His Ad-
vent, says, ‘Thou that sittest above the Cherubim show Thyself’
(Ps. Ixxx. 1). For the Cherubim of Ezekiel have four faces, and
their faces are emblems of the Son of God. For the first Living
Creature (says St. John) is like a Lion, and shows Christ’s royal
character; the second is like a Calf, and shows His sacrificial and
priestly office; and the third has the face of a Man, and shows
His Advent in our human nature; and the fourth like an Eagle
νέην, shows the gift of the Spirit flying down and lighting on His
Church. And the Gospels all harmonize with each other; and
Christ sitteth upon them .... And thus the Living Creatures are
Quadriform, and Quadriform also is the Gospel.”’
This exposition derives light from the consideration that
while in the parallel vision of Ezekiel, each of the four Living
Creatures is represented as having the face of a Lion, a Calf, a
Man, and an Eagle, in the Vision of St. John, the first Living
Creature is described as like a Lion, the second as a Calf, the
third as a Man, the fourth as an Eagle. This is applicable to the
Gospels. Each has a character of its own ; one Gospel describing
more minutely the Royal Office, another the sacrificial character
of Christ, another displaying His human Nature more clearly,
and another exhibiting His Divine; and yet each of the four
Gospels presents Christ as King, and Victim, and Priest, and as
Man and God. As S. Gregory says (on Ezekiel), “" Whatever is
in one Gospel is in all the four, for all proclaim One Christ, God
and Man. And yet each Gospel has its own character; and so
the Living Creatures, each according to their own special purpose,
preach Him Who is Man by being born for us, a Calf by dying
for us, a Lion by rising in triumph, and an Eagle by His Ascen-
sion into heaven.” And S. Victorinus says, in the third century,
“ that these evangelical declarations of God’s Spirit are four and
yet one, because they proceed from one Divine Source, like the
four Rivers of Paradise flowing from one head ’’ (Gen. ii. 10).
This view had been represented by the language of Ezekiel,
who calls the living creatures four, and yet one (p. 177). See
above. It had also, perhaps, been typified by the arrangements
of the Tabernacle.
The Tabernacle of the Israelites—the figure of the Universal
Church—was quadrangular. Encamped on the East side were
three tribes, the chief being that of Judah, with the ensign of a
Lion, (See the Rabbinical Authorities in Mede’s works, pp. 437.
594, and Ligh{foot, i. p. 2058, compared with Num. i. 52, and ii.
2—31.) On the West were three other tribes, the chief being
Ephraim, with the ensign of an Oz. On the South were three
other tribes, the chief heing Reuben, with the ensign of a Bfan.
On the North were three other tribes, the chief being Dan, with
the ensign of an Eagle. Cp. below, on vii. 5—8, and on St.
Luke, p. 163, 2nd ed.
Thus these four Emblems typify the quadriform unity and
completeness of the whole Church looking to the four Cardinal
points of heaven, and diffused in the four quarters of the Earth ;
and they aptly represent the Four GospExs, to be borne as a
Standard by the Army of the spiritual Israel—the Christian
Church —to the four corners of the World.
On the whole it may be affirmed, that this exposition, which
regards the Four Living Creatures as emblems of the Four
Gospels, is sanctioned by the concurrent testimony of ancient
Expositors. It may be seen in Victorinus, Bishop and Martyr in
the third century, who says, “ Quatuor animalia sunt quatuor
Evangelia.”” Or as Victorinus here expresses it, ‘‘ Christ in the
Gospels is like a flying Eagle, because He overcame death, and
spreads out His Wings and soars aloft, and protects His people
with His Wings.” See below, xii. 14; and the Greek Interpreters
in Catend, p. 245, thus speak, ‘‘In these Living Creatures we
see the offices of Christ; in the Lion His Royalty, in the Calf His
Sacrifice; in the Man His Incarnation; in the Eagle His bestowal
of the heavenly gift of the Holy Ghost, which quickens all.”’
S. Jerome says (Epist. 60, ad Paulin., and Procem. ad Matth.),
that ‘‘ the Four Gospels are the Fourfold Chariot of God, and the
true Cherubim, full of eyes and mutually interwoven with each
other. One is like a Lion, another a Man, another a Calf,
another a flying Eagle. Whence,” he adds, “it is evident, that we
may acknowledge only Four Gospels and no more; and must
reject all other books pretending to Evangelical authority.” Simi-
lar language is used by S. Ambrose, S. Augustine (in passages
already quoted in the Introduction to the Four Gospels, p. xi,
REVELATION IV. 5—9.
179
δ" Kai ἐκ τοῦ θρόνου ἐκπορεύονται ἀστραπαὶ καὶ φωναὶ καὶ βρονταί: καὶ ἑπτὰ ech. 1.4.
λαμπάδες πυρὸς καιόμεναι ἐνώπιον τοῦ θρόνον, αἴ εἰσι τὰ ἑπτὰ πνεύματα τοῦ
Θεοῦ. δ" Καὶ ἐνώπιον τοῦ θρόνον ὡς θάλασσα ὑαλίνη ὁμοία κρυστάλλῳ.
δ.1, ἃ 5. 6.
dch. 15. 2.
Καὶ ἐν μέσῳ τοῦ θρόνου καὶ κύκλῳ τοῦ θρόνου τέσσαρα ζῶα γέμοντα ὀφθαλ-
μῶν ἔμπροσθεν καὶ ὄπισθεν. 1 Καὶ τὸ ζῶον τὸ πρῶτον ὅμοιον λέοντι, καὶ τὸ
δεύτερον ζῶον ὅμοιον μόσχῳ, καὶ τὸ τρίτον ζῶον ἔχον τὸ πρόσωπον ἀνθρώπου,
καὶ τὸ τέταρτον ζῶον ὅμοιον ἀετῷ πετομένῳ. °° Καὶ τὰ τέσσαρα ζῶα ἕν καθ᾽ ¢ Tus. 6. 2,5.
ἑαυτὸ ἔχον ἀνὰ πτέρυγας ἕξ, κυκλόθεν καὶ ἔσωθεν γέμουσιν ὀφθαλμῶν, καὶ dvd- ἃ 1" ν]. ἃ 16.5.
παυσιν οὐκ ἔχουσιν ἡμέρας καὶ νυκτὸς λέγοντες, Ἅγιος, ἅγιος, ἅγιος
Κύριος ὁ Θεὸς ὁ παντοκράτωρ, ὁ ἦν καὶ ὁ ὧν καὶ ὁ ἐρχόμενος.
9 Καὶ ὅταν δώσουσι τὰ ζῶα δόξαν καὶ τιμὴν καὶ εὐχαριστίαν τῷ καθημένῳ
second edition, and in the Jnatroduction to St. Luke, p. 163, and
on St. Luke xv. 23), and S. Gregory (in Ezek. i. and x.), and by
Andreas, Primasius, Bede, Haymo, and others. And though
there is some discrepancy among these writers as to the particular
Gospels which the Four Living Creatures respectively represented
(see on the Gospels, Introd. p. xlii), yet this discrepancy itself
shows that these expositors do not merely transcribe one another's
words, but derive their interpretations from independent sources,
and serves to-confirm the testimony in which they al? agree, that
the Four Living Creatures represent the Four Gospels. :
If it should be objected, that it is too bold a figure to repre-
sent Books as living, it must be remembered that we are contem-
plating a heavenly Vision ; and that the imagery of the Apocalypse,
like that of Hebrew prophecy, is characterized by sublime and
glowing aspirations; and that our ordinary estimates of Holy
Scripture fall short of its true dignity, as portrayed by God Him-
self in Holy Writ. We are accustomed to regard Scripture as a
book to be read, and we are too apt to forget its living energy.
Our familiarity with it has sometimes tended to its disparagement.
And the tone of Criticism with which it has been handled by
many in later days, has greatly tended to impair the popular
reverence for the Divine Word.
But God Himself describes Holy Scripture as a living agent.
The Scripture speaks (Mark xv. 28. Rom. iv. 3; ix. 17; x. 11;
xi. 2. Gal. iv. 30. 1 Tim. v.18. James ii. 8.23). Especially is this
attribute assigned to it in St. John’s Gospel (John vii. 38. 42; xix.
37). The Scripture foresees (Gal. iii. 8). God’s Word is said to
be Life (Deut. xxxii. 47). The Scripture is animated by the breath
of God (2 Tim. iii. 16). The Sacred Oracles are alive (ζῶντα,
Acts vii. 48), a phrase akin to the Living Creatures of the Apo-
cal Descriptions of the Writien Word of God are often
blended together with, and run into, deacriptions of the Incarnate
Word Himself; as in that sentence of St. Paul, ‘The Word of
God is living (ζῶν), and sharper than any two-edged sword ”’
(Heb. iv. 12), and it is said to have the power of quickening or
giving life (Ps. cxix. 50; cp. James i. 18).
The truth of this interpretation seems to have been felt by
the Church of Christ. The Four Gospels were placed on thrones
in the ancient Councils of Christendom. In the great Council of
Ephesus, as 8. Cyril ssys (Labbé, Council iii. p. 1044), ‘the
Holy Gospel was on a throne preaching to the vencrable Bishops,
* Judge ye right judgment.’ ’’ And Christian Art, both in Sculp-
ture and Painting, has adopted the four Apocalyptic Living Crea-
tures as symbols of the Four Gospels. Cp. Thomasius, Thesaurus
Theologico-Philologicus, ii. p. 57.
Lastly, the soundness of an interpretation of a passage of
Scripture, especially of a prophetical book like the Apocalypse,
may be estimated and tested by the practical and doctrinal reli-
gious uses which are subserved by the Interpretation.
The uses of the present Interpretation are manifold.
(1) It rescues the mind of the reader from the danger to
which he is exposed in modern times of disparaging Holy Scrip-
ture.
This Vision confirms the Faith of the Church in the Word of
God; and it seems to be a special purpose of St. John in the
Apocalypse to render this important service to the Church of
Christ. It raises our eyes, and invites us to God’s Word
4“. 88 enduring for ever in heaven ;” not as a lifeless Volume, but
as personified, as enthroned, as wearing a crown of Victory. It
teaches us to regard the Gospel, as full of eyes, as winyed, and as
proclaiming the fourfold character of Christ, and as the Throne
of God on which He sits, and as His Chariof on which He rides.
Lest, however, from the glory thus ascribed to Holy Scripture,
we should imagine it to be proposed as an object of our adoration,
the Vision represents the Eiders and Living Creatures as wor-
shipping the Triune God, and ascribing Glory to the Lamb.
What St. John says of the Gospel, is true of all the Scriptures.
“ These are written that ye might believe that Jesus is the Christ
the Son of God, and that believing ye might have life through
His Name.” (John xx. 31.)
One use, therefore, of this exposition, is to remind us of the
Divine Inspiration of Holy Scripture, and to guard us against all
attacks of the Evil One against God’s Word.
(2) Another practical use of this Interpretation is, as was
suggested by S. Jerome and others in ancient days, to guard us
against receiving any other Books as Scripture, which are not
Scripture.
There are Twenty-four Elders in the Vision; and the ancient
Charch of God received only Twenty.fuur Books of the Old
Testament; Christ Himself received fhem, and them only (see
on Luke xxiv. 44). But the Church of Rome, although she pro-
fesses great reverence for S. Jerome, and especially for his services
in the cause of Holy Scripture (see the Collect in her Breviary
for his festival, Sept. 30), and even now inserts his Prologues in
her Vulgate, yet in direct opposition to S. Jerome, has added other
books (viz. the Apocrypha) as equally inspired with the Books of
the Old Testament; and anathematizes all who do not receive
those other Books as of equal authority with those which alone
were received as inspired by the ancient Church of God, and by
Jesus Christ Himself. (Council of Trent, Session iv.)
The Vision, therefore, thus interpreted, serves as a safeguard
against those who would adulterate the divine Word with human
alloy.
δ᾽ ἀστραπαὶ, x«.7.A.] lightnings and voices and thunders.
This adjunct confirms the opinion that St. John is here speaking
of God's Word. Thunder is the Voice of God. St. John him-
self, as a preacher of God’s Word, was named by Christ “8
son of Thunder.” See on Mark iii. 17; cp. below, x. 3.
— ἑπτὰ λαμπάδες] seven torches of fire: λαμπὰς in this book
does not mean a lamp (see viii. 10), but a torch (cp. John xviii.
3); and these seven torches or fambeaux of fire burning before
the Throne, are contrasted with the Star which fe// as a torch
Jrom heaven (viii. 10); cp. Welstein, i. p. 507; and Trench,
Synonyms, N. T. p. 193.
— τὰ ἑπτὰ πνεύματα] the seven spirits: see above, i. 4, and
below, v. 6.
6. ὡς θάλασσα ὑαλίνη ὁμοία xpuorddAAy) as a Sea of glass,
like unto crystal. See below, xv. 2,3. Sea, in this book, re-
presents the element of /umu/é and confusion in the lower world
(see xiii. 1). But here, by way of contrast, there is, in the
heavenly Church, a Sea of glass, expressive of smoothness and
brightness, and this heavenly sea is of crystal: declaring that the
calm of heaven is not like earthly seas, ruffled by winds, but is
crystallized into an eternity of peace.
8. λέγοντες} saying. So A, B, and thirty Cursives.— iz. has
λέγοντα. This masculine participle, joined with the neuter ζῶα,
expresses strongly the personal vitality of the Living Creatures.
— Ἅγιος, ἅγιος, ἅγιο: Holy, Holy, Holy. The thrice holy
is an Eucharistic ascription of Glory to the Ever-Blessed Trinity,
and is derived from the Ancient Charch of God (Isa. vi. 3), and
is adopted by the Christian Church, which uses it in the Te Deum
and in the Trisayion at the Holy Eucharist.
The Church has also declared her mind on the sense of these
words, by appointing this Chapter of the Apocalypse as the
Epistle to be used on the Festival of Trinity Sunday.
9, 10. καὶ ὅταν)] And when the Living Creatures shall give
(8éc0v01) ylory and honour and thanks to Him that sitteth
on the Thrane, Who liveth for ever and ever, the Twenty-four
Elders will fall down (πεσοῦνται) and will worship (xpooxurh-
σουσι) Him that liveth for ever and ever, and will cast (βαλοῦσι)
their crowns before the ΤΆγοῦα; ΩΝ
Α
REVELATION IV. 10, 11. V. 1.
10 5 eo
πέσουνται OL ELKOCL
4 4 2 74 a , aN A , Ν ’
τέσσαρες πρεσβύτεροι ἐνώπιον τοῦ καθημένου ἐπὶ τοῦ θρόνον, καὶ προσκυνή-
σουσι τῷ ζῶντι εἰς τοὺς αἰῶνας τῶν αἰώνων, καὶ βαλοῦσι τοὺς στεφάνους αὐτῶν
ἐνώπιον τοῦ θρόνου λέγοντες, |! ΓΑ ξιος εἶ, ὁ Κύριος καὶ ὁ Θεὸς ἡμῶν, λαβεῖν
‘ , Ν ‘\ x Ν AY a 9 x, ¥ ‘ , ᾿ Ν x Ν
τὴν δόξαν καὶ τὴν τιμὴν καὶ τὴν δύναμιν, ὅτι σὺ ἔκτισας τὰ πάντα, καὶ διὰ τὸ
Ὑ. 1" Καὶ εἶδον ἐπὶ τὴν δεξιὰν τοῦ καθημένον ἐπὶ τοῦ θρόνου βιβλίον
180
39. Ν A , aA a“ > AY aA A 2A
ἐπὶ τοῦ θρόνον, τῷ ζῶντι eis τοὺς αἰῶνας τῶν αἰῶνων,
fch. δ. 12.
LA , N39 ,
θέλημά σον ἦσαν, καὶ ἐκτίσθησαν.
a Ezek. 2.9,10.
Isa. 29. 1].
Dan. 12. 4.
γεγραμμένον ἔσωθεν καὶ ὄπισθεν, κατεσφραγισμένον σφραγῖσιν ἑπτά.
9. ὅταν δώσουσι] when they shall give; as often as they shall
give. On this use of the future, see Winer, § 42, p. 276.
10. πεσοῦνται---προσκυνήσουσι--- βαλοῦσι) The preponderance
of MSS. has the future tense here (and ποέ the present), and so
Griesb., Scholz, Tisch. These future tenses seem to intimate
that the action was still future when St. John wrote the Apoca-
lypse. They also show, that the Adoration rendered by the Four
Living Creatures is the signal for the Adoration to be given by
the Twenty-Four Elders.
This harmonizes with the Exposition offered above. The
Four GospEts proclaim the glory and the love of the Eternal
Trinity, and teach the World to worship the Unity, in the power
of the Divine Majesty ; and they contain the Divine Commission
to baptize all Nations into the Name of the Faruen, and of the
Son, and of the Hoty Guost. Thus they are ever singing in
clear strains a doxology—the Hoty, Hory, Hoty—to the Ever-
Blessed Trinity. Thus the Gospels give the signal for the full
expression of glory and praise rendered to God by the Οὐ
TESTAMENT. ὃ
The Evangelical Trisagion of the Four Living Creatures
evokes the Choral Antiphon of the Elders. The New Testament,
in revealing the doctrine of the Ever-Blessed Trinity, displays the
things which Prophets and Kings and Righteous men of old de-
sired to see but had not seen (Matt. xiii. 17. Luke x. 24. Rom.
xvi. 25, 26. Heb. xi. 13); the Mysteries of God’s grace in the
Lamb Who was slain, not only for the literal Israel, but to
redeem ail men, of “every kindred and tongue and people and
nation, and to make them Kings and Priests to God’ (Eph. i. 9;
iii, 83—y. Col. i. 26). The types and prophecies of the Old
Testament, which had before lain in dimness and obscurity, were
lighted up by the Gospel ; and what was before dumb brake forth
into singing (Isa. xliv. 23), and gave glory to the Triune God.
They cast their crowns before the throne—a mark of sub-
jection, and act of homage. Tacit., Annal. xv. 29, “Ad quam
(effigiem Neronis) progressus Tiridates sublatum capiti diadema
subjecit.” Wetst.
11. τὴν δόξαν] the glory, the honour, the power. To Thee,
and to Thee alone, O God, it ali belongs: cp. v. 13.
— διὰ τὸ θέλημά σου] for Thy will and pleasure. See Matt.
xxvii. 18, διὰ φθόνον. Eph. ii. 4, διὰ τὴν πολλὴν ἀγάπην.
Winer, p. 355.
— ἦσαν] they were: so the best MSS., and Griesb., Lach.,
Tisch.— Eliz. εἰσι. But ἦσαν is very expressive, and far preferable.
No sooner didst Thou will their Being, than they were. “ God
said, Let there be Light, and there was Light” (Gen. i. 3),
φῶς ἐγένετο, it was made, and it existed (ἦν).
Ca. V. St. John sees a Roll upon (ἐπὶ) the right hand of the
Triane God. It is sealed down (κατ-εσφραγισμένον) with seven
seals. No one is able to open the Roll and to reveal its contents,
but the “Lion of the Tribe of Judah” (νυ. 5), who is also here |
called the “ Root of David,’’ and the ‘Lamb who had been
slain” (v. 6).
Throughout the Apocalypse Jesus Christ, Who is the Λόγος
or “‘Worp of Gop ”’ (xix. 13), is represented as the Person by
Whom God’s Revelations are given to the world; see above, i. 1.
He comes, and takes the Roll out of the right hand of Him
Who sitteth on the throne; and when he has taken the Roll, the
Four Living Creatures and the Twenty-Four Elders sing a new
song, and praise Him Who has redeemed men of all nations by
His blood, and has made them Kings and Priests to God, and
they reign on the earth (v. 10).
This ascription of praise by the Living Creatures, and by
the Elders, is followed by a hymn of Adoration to the Lams,
sung by myriads of Angels, and offering worship to the Lamb in
terms (v. 12) like those which had been addressed to the Tar-
une Gop (iv. 11). *
Lastly, all Creatures in all places unite in giving glory to
the Ταιυνε Gop and to the Lams (vo. 13, 14).
1. εἶδον ἐπὶ τὴν δεξιάν) 1 saw upon the right hand of Him
that sitteth on the Throne a Roll writen within and on the
buck, sealed down with seven seals. The word βιβλίον ought
not to be rendered here Book, but Roll, in order that the domi-
nant idea of the gradual unrolling of the Volume, and of the un-
folding of its contents, may be kept before the eye of the reader.
The Roll is ἐπὶ τὴν δεξιὰν, upon the right hand; the word right
hand is the accusative case (τὴν δεξιὰν, not τῇ δεξιᾷ, dative), which
seems to indicate the truth that the Roll was not placed in it
by any external power ; but that ἐξ lies upon it as upon its founda-
tion. The Roll of the World’s destiny rests upon God’s hand :
cp. below, xx. 1; and Ps. xcv. 4, “In His hand are all the
corners of the Earth,’’ and all the events of Futurity.
The Roll is sealed down, because it is a prophetic roll, and
because the future is hidden from human eyes; and it is upon
the right hand of Him that sitteth on the Throne, because
the sufferings of the Christian Church, which are contained in
this Roll, are under the control of God, and nothing can happen
to her without His providential dispensation, Who ever sifteth
(observe the present tense) on the throne. Cp. Ps. xcix. 1, “He
silteth between the Cherubim, be the Earth never so unquiet.”
The Lamb, who is Christ, in His Human Nature—suffering
—and meriting and obtaining all glory and power by His suffer-
ings and perfect obedience (Phil. il. 6--- 10), comes and takes the
Roll out of the hand of Him that sitteth on the Throne. “ He,
as Son of fan (says Primasius), receives from the Father, and
from Himself, that dispensation which is from, both those Persons
of the Trinity; for both sit together with the Holy Spirit on the
Throne of God.” See the language of St. Paul (Col. i. 19), sig-
nifying the consent of Christ as God to His own assumption of
the nature of man. “According to His humiliation as man,”
says Aug. 7 here, ‘‘ Christ received the roll, and not according to
His Godhead ;:’’ and he confirms this statement by the words of
Christ Himself, “ All power is given to Me,” i.e. as Man. Matt.
xxviii. 18. ‘‘Christ (says Bede) is here represented as a Lamb
according to His suffering Manhood, taking a roll from the right
hand of God. But in the glory of His Godhead He is ever at
God’s Right Hand.”’ Cp. note above, iv. 3.
The seals of this prophetic Roll are seven, because seven is
the sacred symbol of completeness; and because this Roll reaches
to the rest or Sabbath of Eternity. As our Authorized Version
rightly says in the heading of this chapter, ‘‘It contains a pro-
phecy to the End of the World.” See above, Introduction,
p- 147; and below, viii. 1.
It is written within and on the back (ὄπισθεν, or as some
MSS. read, &wev—which is an explanatory gloss—outside)—
another mark of its fulness and completion. According to ancient
usage, a parchment roll was first written on fhe inside, and if the
inside was filled with writing, then the ouside was used, or back
part of the roll; and if that αἰδυ was covered with writing, and
the whole available space was occupied, the book was called
opistho-graphos (written on the back side; Lucian, Vit. Auction.
9. Plin. Beis. iii. 5); or written ‘in aversa charté,” Martial,
viii. 22; whence Juvenal, describing a roll filled with writing to
overflowing, says (Sat. i. 6),
“ —. gummi plenf jam margine libri
Scriptus, et in fergo, necdum finitus, Orestes.”’
See Weistein, p. 768.
* This prophetic roll sealed up, filled with writing, and sealed
with seven seals, contains a prophecy reaching to the end of the
World. This is the uniform Exposition of all Ancient Inter.
preters, from the third century for a thousand years in uninter-
rupted succession.
The neglect of this fandamental truth has led to much per-
plexity and embarrassment in some modern Interpretations of the
Apocalypse.
In order to have a clear idea of the Vision which now ensues,
REVELATION V. 2—6.
181
. 3 Καὶ εἶδον ἄγγελον ἰσχυρὸν κηρύσσοντα ἐν φωνῇ μεγάλῃ, Tis ἄξιος ἀνοῖξαι
τὸ βιβλίον, καὶ λῦσαι τὰς σφραγῖδας αὐτοῦ; 5” Καὶ οὐδεὶς ἠδύνατο ἐν τῷ ναι. 5. το.
> a ὑδὲ ἐπὶ τῇ a τιν ¢ ΄, a a ». α ΗΝ ΄ σον ver 1δ
οὐρανῷ, οὐδὲ ἐπὶ τῆς γῆς, οὐδὲ ὑποκάτω τῆς γῆς, ἀνοῖξαι τὸ βιβλίον, οὐδὲ
βλέπειν αὐτό.
4 Καὶ ἐγὼ ἔκλαιον πολὺ, ὅτι οὐδεὶς ἄξιος εὑρέθη ἀνοῖξαι τὸ βιβλίον, οὔτε
βλέπειν αὐτό.
Vos e ν» 2 κα
και TAS ETTA oO φραγῖδας auTov.
5 ἃ Kai εἶδον ἐν μέσῳ τοῦ θρόνου καὶ τῶν τεσσάρων ζώων, καὶ ἐν μέσῳ τῶν
πρεσβυτέρων, ἀρνίον ἑστηκὸς ὡς ἐσφαγμένον, ἔχον κέρατα ἑπτὰ καὶ ὀφθαλμοὺς
5° Καὶ εἷς ἐκ τῶν πρεσβυτέρων λέγει μοι, Μὴ κλαῖε: ἰδοὺ « σε». 49.», 10.
ἐνίκησεν ὁ λέων ὁ ἐκ τῆς φυλῆς ᾿Ιούδα, ἡ pila Aavid, ἀνοῖξαι τὸ βιβλίον
Isa. 11. 1, 10
Rom. 15. 12.
ch. 22. 16. ἃ 6. 1.
d John 1. 29, 36.
1 Pet. 1 19.
ch. 13. 8.
Zech. 3. 9.
ἃ 4. 10.
ch. 4. 5.
we must imagine a Roll wrapped round a cylindrical wand, and
sealed down with seven Seals (cp. Jahn, Archwol. § 88. Winer,
R. W. B., ii. p. 422. Art. Schreibkunst). When one Seal is
broken by the hand of Christ, a portion of the Roll is unwrapped,
and its contents are disclosed ; then a second Seal is broken; and
so on, till the seven Seals are opened, and the whole Volume is
unrolled.
This prophetic Roll or Volume is not traced with alphabetical
characters, but with hieroglyphical symbols. The first symbol is
exhibited at the opening of the first Seal, and the second symbol
at the second Seal; and each symbol portrays the future state of
the Christian Church in that period to which it refers; and so
on, in succession, till we are brought, with the opening of the
seventh Seal, to the final condition of the Church on earth.
This Roll, as we shall see, reveals a brief and rapid view of
the successive sufferings of the Church of Christ from 8t. John’s
age to the end of the world.
— καὶ οὐδεὶς ἠδύνατο) and no one was able to open the roll.
Cp. Acts i. 7; and on the sense of the negative particles here and
in the next verse, see Winer, pp. 435, 436.
4. ἐγὼ ἔκλαιον πολλά) I was weeping much. Observe the
imperfect tense ; and ἔκλαιον, a stronger word than ἐδάκρυον. See
Matt. xxvi. 75. Mark xiv. 72. Luke xix. 41.
5, 6. ἐνίκησεν 5 λέων) The Lion who is (ὁ dv) of the tribe of
Judah, the root of David, overcame—prevailed—io open the roll
and its seven seals . . . And I beheld, in the midst of the Throne
and of the Four Living Creatures, and in the midet of the Elders,
α Lamb standing, as it had been slain.
On the infinitive after ἐνίκησεν, see Winer, § 44, p. 284.
Christ a/one is able to open the sealed book, and to reveal the
future. See above, i. 1. Hence 3. Hippolytus (p. 159, ed.
Lagarde), a this chapter (vv. 1, 2. 6—9), remarks, that it
is through Him alone that the sacred counsels of the Godhead are
unlocked and revealed to man.
Observe the contrast between this manifestation of Christ,
and that of Moses coming from the Mount. Moses veiled his
Jace, but Christ unseals the Book. Cp. on 2 Cor. iii. 7. 13. 15.
Observe ὁ ὧν, He that is, He that exisis, from the tribe of
Judah ; denoting Christ's continuance and energy. Cp. i. 4.
Observe also ἐνίκησεν here; He conguered ; a word which
prepares the way for the description in the first Seal (vi. 2), where
Christ is represented as going forth conquering and to conquer
(νικῶν, καὶ ἵνα νικήσῃ).
Here are three names of Christ ;—the Lion, the Roor of
Davin, the Lams.
The combination of these figures, all descriptive of the same
person, reminds the reader, that the language of the Apocalypse
is not literal, but symbolical, and is to be interpreted accordingly.
The words ‘‘ Lion of the Tribe of Judah,’ the royal tribe,
bespeak Christ’s sovereignty, and are derived from Jacob’s
prophecy (Gen. xlix. 9, 10).
The name, “ Root of David,” proclaims that Christ is more
than s Branch or Rod from out of the stem of Jesse (Isa. xi. 1).
It declares that He is the origin of David. And here St. John
joins with Isaiah, who describes Christ as the Rod of Jesse, and
also the Root of Jesse. He is the Rod because He is Man; He
is the Roof because He is God. Cp. Andreas, p. 253.
He is also the Lamb ; meek and innocent (Isa. liii. 7. Acts
viii. 32); the true Paschal Lamb (1 Cor. v. 7), who delivers the
spiritual Israel from the wrath of God, and from the sword of the
destroying Angel; and they are redeemed with His precious
blood, "88 of a Lamb without blemish and without spot” (1 Pet.
i. 19). He is the Lamb of God Who taketh away the Sin of the
World (John i. 29).
It is remarkable, that, in describing Christ as the Lamb,
8t. John, in his Gospel, uses the word ᾿Αμνὸς (Agnus) (John i. 29.
36), and so do other writers of the New Testament (1 Pet. i. 19.
Cp. Acts viii. 32); and they never use ’Apylov. But, in the
Apocalypse, St. John never uses the word ᾿Αμνὸς, but always uses
᾿Αρνίον in this book, where the word ἀρνίον occurs about thirty
times. For the probable reason of this difference of usage see
below, on xvii. 3.
The Lams is here represented standing, as having been
slain (cp. Isa. liii. 7. Jer. xi. 19). Although Christ was slain,
yet He stands. He was not overthrown. On the contrary, by
Salling He stood, and makes us (who fell in the first Adam) to
stand upright in Him who is the Second Adam. His πτῶμα is
our σῶμα (see Matt. xxiv. 28). By dying He overcame Death;
by His Death He destroyed him that had the power of it, even
the Devil (Heb. ii. 14. Col. ii. 15. Hos. xiii. 14).
Observe here the contrast between the ᾿Αρνίον ds ἐσφαγμένον,
the Lamé, as it were slain, in order to live for ever (see v. 12, and
i. 18), and to be the cause of eternal Life to all; and what is said
below in the Thirteenth Chapter concerning the head of the Beast,
as it were slain to death (θηρίον, ὡς ἐσφαγμένον εἰς θάνατον, xiii.
3), and the declaration that he goeth to destruction (cis ἀπώλειαν
ὑπάγει, xvii. 8. 11).
The Lamb is here displayed as in the midst (ἐν μέσῳ) of the
Throne ; “In Him dwelleth all the falness of the Gedhead bodily ””
hrs ii. 9), and He “is in the bosom of the Father ’’ (John
i. 18).
He is also described as in the midst of the Living Creatures,
and of the Elders: Christ, the Lamb slain from the foundation
of the World (xiii. 8), is the central figure of the Four Gospels,
and also of all the Books of the Old Testament. See Luke xxiv.
25---27. 44. John i. 45.
He is represented as having been slain, and as standing.
This Passage affords a striking refutation of the modern notion of
the Roman Church, that Christ’s sacrifice is perpetually repeated
upon Earth in the Holy Eucharist. As the ancient Expositors
rightly interpret the passage, ‘‘ The Lamb stands,"’ He does not
lie, as a Lamb, which is slain, does. He stands, because He is
risen, and dieth no more (i. 18. Rom. vi. 9). He stands,
because He is our Advocate, ever living to make intercession for
us (Heb. vii. 25), and because He is our Champion, ever ready
to succour and defend us (Acts vii. 55, 56).
This is also manifest from the use of the perfect tense here,
ἐσφαγμένον, which declares that the Lamb has been once immo-
lated, and that the benefit of His sacrifice remains ; and that He
is not now continually deing sacrificed (σφαζόμενον), and there-
fore He is here manifested in glory to St. John, as having
triumphed over death by dying, and as having been made perfect
through suffering (Heb. ii. 10). See Andreas, Arethas, and
Haymo here.
* This is also further intimated by the conjunction ὧς, as.
St. John does not say that he saw a Lamb Jdeing sacrificed, but
that he saw a Lamb standing, as if it had been sacrificed: that
is, bearing marks of its sacrificial immolation that was past; as
Christ showed the prints of the nails, and the mark of the spear
in His side, to His disciples (Luke xxiv. 39, 40. John xx. 20. 27).
Consequently, the song of the heavenly host is not, Worthy is the
Lamb that is being slain, but Worthy is the Lamb that hath been
slain (v. 12), and Worthy art Thou to receive the Book, for Thou
wast slain (ἐσφάγης, observe the aorist), and didst redeem us by
Thy blood (v. 9, see note).
Therefore, although Romish Divines affirm that the Sacrifice
on the Cross is continued in the Holy Eucharist, and that Christ
is every day immolated on the Altars of their Churches (see above,
on Heb. x. 12), yet it is allowed by the best Romish Expositors
of the Apocalypse, that this passage literally and grammatically
interpreted is not to be expounded in that sense, “ although the
Holy Spirit may seem here to allude to it.” See A Laypide here.
— κέρατα ἑπτά) seven horns, i.e. universal dominion (sce
Matt. xxviii. 18). The horn isan emblem of power. See above,
182
e Ps. 141. 2.
ch. 4. 11.
Acts 20. 28.
1 Cor. 6. 20.
ἃ 1. 23.
Eph. 1. 7.
Col. 1. 14.
1 Pet. 1. 18, 19.
2 Pet. 2. 1.
1 John 1. 7.
Dan. 4. 1.
& 6, 25,
ch. 7. 9. & 11.9.
g Exod. 19. 6.
1 Pet. 2. 5,9. ch. 1. 6. ἃ 20. 6.
REVELATION V. 7—10.
aA a a
ἑπτὰ, ἅ εἰσι τὰ ἑπτὰ τοῦ Θεοῦ πνεύματα τὰ ἀποστελλόμενα εἰς πᾶσαν THY γῆν.
7 Καὶ ἦλθε καὶ εἴληφε τὸ βιβλίον ἐκ τῆς δεξιᾶς τοῦ καθημένου ἐπὶ τοῦ θρόνου.
8 * Καὶ ὅτε ἔλαβε τὸ βιβλίον, τὰ τέσσαρα ζῶα καὶ οἱ εἰκοσιτέσσαρες πρεσβύ-
Ν ΄ a
τεροι ἔπεσαν ἐνώπιον τοῦ ἀρνίου, ἔχοντες ἕκαστος κιθάραν, Kai φιάλας χρυσᾶς
a ¥ 3
γεμούσας θυμιαμάτων, αἵ εἰσιν αἱ προσευχαὶ τῶν ἁγίων" 9 καὶ ddovow ὠδὴν
Cal -“ ‘\ ~ an
καινὴν λέγοντες, ἴάξιος εἶ λαβεῖν τὸ βιβλίον, καὶ ἀνοῖξαι τὰς σφραγῖδας αὐτοῦ,
9 > , x > , led Led ἐν lel 9 4 > 4 An ᾿
ὅτι ἐσφάγης, καὶ ἠγόρασας τῷ Θεῷ ἐν τῷ αἵματί σου ἐκ πάσης φυλῆς καὶ
a Ν A: NV» 10 ε . 3? , 3 AY a e ne A td A
γλώσσης, καὶ λαοῦ καὶ ἔθνους, 9 " καὶ ἐποίησας αὐτοὺς τῷ Θεῷ ἡμῶν βασιλεῖς
καὶ ἱερεῖς, καὶ βασιλεύουσιν ἐπὶ τῆς γῆς.
on Luke i. 69, and cp. below, xii. 3; xiii. 1. 11; xvii. 3. 7. 12.
16. Seven is the number of completeness; a symbol of Uni-
versality.
The Seren Horns are on the Head of the Lamé; all the
spiritual power and privileges of Churches and of Christians is
due to their foundation and elevation upon Christ. He is the
Rock on which the Church is built. (Matt. xvi. 18.)
— τὰ ἑπτὰ τοῦ Θεοῦ πνεύματα] the seven spirits of God. See
above on i. 4.
7. καὶ ἦλθε] And He came, and hath taken the roll out of
the right hand of Him that sitteth on the Throne. Observe the
perfect tense (εἴληφεν) here (He hath taken), marking not only
an act, but a state (see above on 1 John iii. 9, and cp. vii. 14 ; viii.
δ). He hath taken the book, and Aolds it. St. John sees Him
in the Vision as holding the Book.
Christ hath taken it, and holds it as His right by virtue of
His obedience and sufferings (see Phil. ii. 9). Contrast this with
the call to John to take the little roll (x. 8).
8. ὅτε ἔλαβε] when He took; not ‘when He had taken.”
The heavenly song of praise to the Lamb coincides in lime with
Christ’s act of taking the Roll.
— ἔχοντες] having each of them a harp, and vials (broad and
shallow bowls) of gold, full of incense, which (bowls) are (i.e.
signify, see i. 20) the prayers of the saints.
The word φιάλη (connected with φίω, suf-fio, which may be
compared with θύω, and thus, incense) does not signify a rial or
bottle, but a broad shallow vessel, as the Latin patera from pateo,
whence also paten, like a saucer or bowl-like dish (see the authori-
ties in Welstein, p. 769), in which θυμίαμα, frankincense, was
offered (cp. viii. 8; above, Luke i. 9. 13). which was a Hebrew
emblem of prayer. (Ps. cxli. 2.) The word φιάλη is borrowed
from the Tempie-worship, and describes the sacred bowls in which
aromatic incense (Exod. xxx. 7—10), lighted by coals taken from
the great brazen Altar of sacrifice, in the outer Court of the
Temple, was offered on the golden Altar in the inner Court or
Holy Place before the Veil, in front of the Holy of Holies. Cp.
Lightfoot on Rev. viii.
The Elders are represented here as having a twofold charac-
ter. They are enthroned and have triumphal crowns of gold (see
iv. 2). But they also fall down and worship the Lamb: and sing
praises to Him and offer prayers. This corresponds with the
twofold office of Holy Scripture. It has a divine power and
authority, as God’s Law. It is a royal Law (James ii. 8). Thus
it is enthroned and wears a crown. But it is also expressive of
man’s desires and praises to God for His mercies in Christ. The
Scriptures declare the longings of holy men for the Gospel, and
they record their gratitude for it.
Observe that the Angels of heaven themselves are represented
here as faught by the Living Creatures, and by the Elders, to
praise the Lamb.
This also corresponds with the office and prerogative of
Scripture. St. Peter declares that the Angels themselves desire
to look into the things which are revealed in the Gospel. (1 Pet.
i. 12.) And St. Paul says, that ‘‘now unto Principalities and
Powers in heavenly Places (that is, even to the Holy Angels
themselves), is made known through the ministry of the Church
the manifold wisdum of God.’’ See note above on Eph. iii. 10.
The Golden Candlestick, or Lamp, of the Church is illumined
by the oil of the Spirit poured into it by the Holy Scriptures
(see below, xi. 4). And thus the Church being enlightened by
God's Word, is enabled to enlighten the world, and even to illu-
minate Angels, who thence learn a new song, and have a fresh
theme for praise to God, and for adoration of Christ.
Accordingly, S. Victorinus, writing in the third century, ob-
serves here, that ‘it is the preaching of the Old Testament, together
with that of the New, which enables the World to sing a new
song. New indeed is the song, which speaks of God becoming
man. New is the song, which speaks of the Manhood raised to
heaven. New is the song, which declares that men are sealed
with the Holy Ghost. And the theme of praise in the mouth of
the many Angels is the salvation of the World by Christ.”
Such a revelation as this from St. John, representing Angels
in heaven as receiving a knowledge of holy Mysteries from the
Scriptures, and as adoring the Lamé, would afford a salutary sate-
guard to his Asiatic Churches, who needed cautions against the
worshipping of Angels, to the disparagement of the Majesty of
Christ, Cp. note above on Col. ii. 8.
9. ὅτι ἐσφάγης) because Thou wast slain, and didst purchase
to God by Thy blood men from every tribe and tongue, and
people, and nation, and madest them priests and kings to God,
and they reign on the earth.
After ἠγόρασας τῷ Θεῷ, Elz. has ἡμᾶς, ve; but this is not in
A, and is not received by Lach., Tisch. ; and indeed it seems to be
inconsistent with the reading αὐτοὺς, them, after ἐποίησας, in r.
10, where αὐτοὺς, them, and not ἡμᾶς, is exhibited by A, B, and
by at least forty Cursives, and by the Syriac, Coptic, Athiopic,
Arabic, and other Versions, including the Amiatine MS. of the
Vulgate; aud is received by Griesbach, Scholz, Lachmann,
Tischendorf, Bloumfield.
On the sense of ἐν here to specify the price paid, see 1 Chron.
xxi. 24. Winer, p. 348.
The English Authorized Version has the perfect tense here,
“Thou Aast redeemed; Thou hast made priests.” But the
original has the aoriat ἐσφάγης--- ἡγόρασας, Thou wast slain, and,
by being slain, Thou didst purchase or redeem men by Thy blood,
that is, Thou didst effect this blessed work at a special time, by a
special act, namely, by Thy death, suffered once for all, on the
cross; and thus Thou madest men to be priests to God.
This Vision represents the unanimous consent of Holy Scrip-
ture glorifying the Lamb for the universal Redemption accom-
plished by His death. By the price of His blood shed once for
all on the cross, by which He made “a full, perfect, and sufficient
sacrifice, oblation, and satisfaction for the sins of the whole world ””
(see above on v. 6), He purchased to Himself an universal Church
(Acts xx. 28; cp. L Cor. vi. 20; vii. 23, ἠγοράσθητε tipijs), re-
deeming all men from the bondage of sin and Satan; and paying
their ransom to God (λύτρον, see on Matt. xx. 28. Eph. i. 7), and
procuring for them pardon from Him (see on Rom. iii. 23-25),
and purchasing for them a heavenly inheritance (see above on
Eph. i. 14).
. This eis of Universal Redemption by Christ, is represented
here in its practical bearings and moral influence on human conduct.
The privileges announced in it are coupled with a declaration of
duties, All men, redeemed by Christ, are " redeemed ἐοὸ God ,"" that
is, Christ ransomed them from the Jondage of Satan to the service
of God. They were made Kings and Priests to our God; Christ
purchased for them a Kingdom, the Kingdom of Heaven, and
has invested them with a share of His own royalties, by virtue of
their mystical incorporation in Him, and by means of the royal
unction which flows down from Him their Head on all His members.
But these princely prerogatives are conditional on their being also
Priests, presenting themselves, their souls and bodies, a living
sacrifice to God (Rom. xii. 1, 2), and being a holy Priesthood,
offering up spiritual sacrifices acceptable to God by Jesus Christ
(1 Pet. ii. δ), Who “ gave Himself for us that He might redeem us
from all iniquity, and purify unto Himself a peculiar people zealous
oO good works.”” (Titus ii. 14. Cp. Eph. i. 4; ii. 10.)
The Alexandrine MS. has βασιλείαν here, a Kingdom, and
so Lach. and Tisch. Cp. i. 6.
— καὶ βασιλεύουσιν ἐπὶ τῆς yiis] and they are reigning on the
earth. Observe the present tense here; the reading of A, B,
and Syr., Arabic, Coptic, and some other Versions, and so Lach.,
Tisch. Many Cursive MSS. have βασιλεύσουσι (they shall reign)
in the future; and Elz. reads βασιλεύσομεν (we shall reign).
For a farther exposition of the passage, see below on xx. 4.
ee τ
REVELATION V. 11—14. VI. 1.
183
1 * Καὶ εἶδον καὶ ἤκουσα φωνὴν ἀγγέλων πολλῶν κύκλῳ τοῦ θρόνου καὶ τῶν bh Dan. τ. το.
ζώων καὶ τῶν πρεσβυτέρων: καὶ ἦν ὁ ἀριθμὸς αὐτῶν μυριάδες μυριάδων καὶ
χιλιάδες χιλιάδων, 13 ' λέγοντες φωνῇ μεγάλῃ, "Αξιόν ἐστι τὸ ἀρνίον τὸ ἐσφαγ- τον. 4. 1".
μένον λαβεῖν τὴν δύναμιν καὶ τὸν πλοῦτον, καὶ σοφίαν καὶ ἰσχὺν, καὶ τιμὴν καὶ
δό ἌΓΩΝ ΄ 13 κ ‘ A , 2 a 3 a ΣΝ. κα a ‘
όξαν καὶ εὐλογίαν. Καὶ πᾶν κτίσμα, ὃ ἐν τῷ οὐρανῷ καὶ ἐπὶ τῆς γῆς, καὶ x pos. 2.10.
= ~ ἐᾷ ver. 3.
ὑποκάτω τῆς γῆς, καὶ ἐπὶ τῆς θαλάσσης ἃ ἐστι, καὶ τὰ ἐν αὐτοῖς, πάντας } Chron. 29.11.
ν λέ Τῷ , 4." A 0 , ‘ ae) 7 © DN 7 ἡ τι: Trin. & 16.
ἥκουσα λέγοντας, Τῷ καθημένῳ ἐπὶ τοῦ θρόνον, καὶ τῷ ἀρνίῳ, ἡ εὐλογία Kal ἡ 1 Tim. δ.
δ ν, ες, Voy , 3 N 2A a 27
τιμὴ και ἢ δόξα και TO κρατος εἰς TOUS αιωνας Τῶν αἰωνων.
4 Καὶ τὰ τέσσαρα
ὧν ¥ x. 9) 4 Ν ε , ν Ν [4
ζῶα ἔλεγον τὸ "Aun καὶ οἱ πρεσβύτεροι ἔπεσαν καὶ προσεκύνησαν.
VI la 4 ἴδ . ¥ eee) , ΄ ὲ cal e Q (ὃ \
. 1" Καὶ εἶδον ὅτε ἤνοιξε τὸ ἀρνίον μίαν ἐκ τῶν ἑπτὰ σφραγίδων, Kal ach.5.6,7.
11,12. καὶ εἶδον] And I saw and heard the voice of many
Angels. The angelic song of praise to the Lamb is evoked by
that of the Living Creatures. See above on v. 8.
— ἥκουσα povhy—pupiddes—aAdyovres] On these grammatical
anomalies, frequent in the Apocalypse, cp. above, iv. |; below,
vi. 9; xi. 15.
— "Αξιον---τὴν δύναμιν] Worthy is the Lamb that was slain
to receive the power and the wealth. Observe the articles here,
the power, the wealth; a proof of the Divine Nature of Christ.
He is worthy to receive éhat honour, which belongs to God, and
has just been ascribed to Him, above, iv. 11; and He is a jealous
God, and will not give His glory to another (see above on Phil. ii.
6); but He is here associated with the Lamb (νυ. 13) in a common
ascription of praise.
Observe also that this ascription of praise to the Lamb is
sevenfold ; as in that ascription which is addressed by the Angels
to God in vii. 11. Compare the Dozology to Christ in S. Clement's
Epistle, c. 20.
18. ὑποκάτω τῆς γῆς] under the earth. See above on Phil. ii.
10, and 1 Pet. iii. 19.
— ἡ εὐλογία] the blessing, the honour, and fhe power.
Observe that all these substantives have the article in the original,
intimating (as in the Doxology of the Lord’s Prayer) that the
Blessing, &c., is restrained to those to whom it is ascribed, i.e.
that divine honour is to be ascribed to God and to the Lamb, and
to no one else. See above, iv. 1], and below, vii. 12.
14. τὸ ᾿Αμήν] the Amen. So B and several Cursives; and so
Tisch. The article implies that the assent expressed by Amen, is
an integral part of the Ritual of the Chyrch. Compare 1 Cor.
xiv. 16, πῶς ἐρεῖ τὸ ἀμὴν ἐπὶ τῇ σῇ εὐχαριστίᾳ ;
Ca. VI.] The Lams opens the seas of the Roll which repre-
sents a prophetic view of the History of the Christian Church,
from the first Advent of Christ to the end of the World.
The First SEAL opened—
1, 2. καὶ εἶδον] And I saw when the Lamb opened one of the
seven seals, and I heard one of the four Living Creatures saying,
as the voice of thunder, Come and see. And I saw and beheld a
white horse: and He that sitteth on him, having a bow; and
there was given unto him a crown of Victory, and he went forth
congueriny and that he might conquer.
The opening of this the First Sea displays the victorious
majesty of Carist, and of His Gospel going forth in its primitive
purity and power. The horse, especially among the Jews, was
symbolical of war (see above on Matt. xxi. 5, and ep. Ezek. xxvi.
10). The Rider on the White Horse is Christ. This is declared
by 8t. John himself in the latter portion of the Apocalypse,
where he says, “I saw heaven opened, and behold a While Horse ;
and He that sitteth upon him called Faithful and True (cp. iii.
14, where this is the title of Christ), and His Name is the Worp
of ον. (Rev. xix. 11—13.)
This is also evident from the colour of the horse, while,
λευκὸς, white as light, lux, lucidus. This word λευκὸς, as used
in the Apocalypse, is not the Latin albus, but it is candidus ;
*“‘aliad est candidum esse,—id est luce quadam nitenti perfusum,
—aliud album, quod pailori constat esse vicinum.’’ Servius in
fEn. xii. 84. (Wetstein.)
This colour is an emblem of purity and victory (see Welstein),
and is applied in the Apocalypse to Christ, and is even consecrated
by a special restriction and limitation to Him. Thus we read of
His hair white as wool (i. 14). He promises to His faithful fol-
lowers a white stone (ii. 17): they will walk with Him in white
(iii. 4). He rides on a white cloud (xiv. 14); they follow Him
on white horses (xix. 11. 14). His Bride is attired in white
(xix. 8). He will sit on a great white Throne (xx. 11).
The Apocalypse here, as elsewhere, reproduces the imagery
of ancient Hebrew Prophecy. David had seen and described
Christ, riding as a Conqueror on 8 Aorse, and bearing in His hand
a bow, as He is here seen by St.John. The Psalmist had greeted
Him from afar, ‘‘ Gird Thee with Thy sword upon Thy Thigh, O
Thou most Mighty, according to Thy worship and renown ; Good
luck have Thou with Thine honour. Ride on, because of the word
of truth, of meekness, and righteousness, and Thy right hand
shall teach Thee terrible things. Thy arrows are very sharp,
and the people shall be subdued unto Thee.” (Ps. xlv. 4—6.)
Christ appeared in this form in the first age of the Church.
This is what is here revealed in the First Seal. When our Lord
had ascended in triumph into heaven (says Vicforinus here) He
sent His Holy Spirit; and His words went forth like arrows from
the Bow of Evangelical preaching, and pierced the heart (cp. Heb.
iv. 12), and vanquished the unbelief of the world. Therefore,’’ he
adds, ‘‘ the white Horse represents the trumpet of Christ’s Gospel
preached throughout the world by the aid of the Holy Ghost.”
See also the excellent comment of Aug.? and Primasius on this
seal. Indeed, all the ancient Expositors recognize Currist here
as the Rider on the white horse. The Rider on the white horse
(say the Ancient Greek Expositors in Caten. p. 263) is He of
whom the prophet Habakkuk speaks, “‘Thou didst ride upon
Thine horses and chariots of salvation. Thy bow was made quite
naked.”’ (Hab. iii. 8, 9.)
The poetical features of the noble description in- the pro-
phecies of Zechariah may also be recognized here. ‘‘ When I
have bent Judah for Me, and filled the bow with Ephraim, and
raised up thy sons, O Zion, against thy sons, O Greece, and made
thee as the sword of a mighty man. And the Lord shall be seen
over them ; and his arrow shall go forth as the lightning.” (Zech.
ix. 13, 14.) The Apostles and Evangelists were ‘‘ sons of Zion,”
they were taken from among the Jews; and they were like Arrows
in the Quiver of Christ, Who ‘bent Judah” as a Bow, and
“filled His Bow with Ephraim,”’ when He sent them forth, who
were from the seed of Judah and Ephraim. He sent them forth
as Evangelical arrows, discharged by His mighty power from His
divine Bow, as from that of a Royal Warrior. He routed His
enemies and overthrew the opposing armies of Greece, that is, the
Gentile World, by their means, and brought it into subjection to
the mild yoke of the Gospel. (Cp. 2 Cor. x. 4.) As S. Jerome
says (on Ps. xiv. vol. ii. p. 686), ‘ Paul was like an arrow of the
Lord, shot forth from the Lord’s dow from Jerusalem even to
Ilyricum.’’ (Rom. xv. 19.) Compare Andreas here.
Jesus Christ, in the days of his humiliation, had ridden on the
foal of an ass into the Holy City, the Earthly Jerusalem, His
own Capital, the City of the Great King; and had there been
saluted with hosannas (Matt. xxi. 9), His path had been strewn
with palms of victory (Jobn xii. 13), and He had fulfilled the
ancient prophecy of Zechariah, who had predicted that royal
Entry (Zech. ix. 9); and by riding on the foal into Sion He had
prefigured the peaceful triumph of the Gospel over the Heathen
world, subjected to His sway. See above on Matt. xxi. 5. Mark
xi. 2—10. John xii. 14. :
After His Ascension, the same Christ is now displayed in
this Seal as no longer riding on the foal of an ass, meek and
gentle, but as a Mighty Conqueror riding on a While Horse,
“ conquering and to conquer,” and having on His head a crown,
the crown of victory, στέφανος. He has now overcome Death
and Satan. He bas triumphed over them by the Cross, which
becomes to Him a triumphal Chariot (see on Col. ii. 15), and He
rides upon it a mighty victor (see on 2 Cor. ii. 14); and He has
given His disciples power to conquer (1 Cor. xv. 55. 57), and has
sent forth His Holy Spirit from heaven to enable them to bear
His standard in triumph throughout the world, and to cast down
“‘ every thing that exalteth itself against the knowledge of God.”
(See, on 2 Cor. x. 4, 5.)
The most striking characteristic of the First Age of the
Church was the wonderful success of Apostolical Preaching, after
184
REVELATION VI. 2, 3.
ἤκουσα ἑνὸς ἐκ τῶν τεσσάρων ζώων λέγοντος ὡς φωνὴ βροντῆς, Ἔρχου καὶ ἴδε.
deh. 19..}1.
Zech. 6. ὃ.
Ps. 45. 3—5.
ch. 14. 14.
30 Kai εἶδον, καὶ ἰδοὺ ἵππος λευκὸς, καὶ ὁ καθήμενος ἐπ᾽ αὐτὸν ἔχων τόξον" Kat
ἐδόθη αὐτῷ στέφανος, καὶ ἐξῆλθε νικῶν, καὶ ἵνα νικήσῃ.
8 Καὶ ὅτε ἤνοιξε τὴν σφραγῖδα τὴν δευτέραν, ἤκουσα τοῦ δευτέρον ζώου
the outpouring of the Holy Ghost on the day of Pentecost.
“The Lord gave the word, great was the company of the
Preachers” (Pa. Ixviii. 11); “their sound is gone out into all
lands, and their words into the ends of the world” (Ps. xix. 4).
“We Christians ” (said a Father of the second century) “ are but
of yesterday, and we have filled the world,”—* Hesterni sumus,
et orbem implevimus.” Tertullian (Apol. 38).
This marvellous success of Christianity was therefore the
appropriate subject of the prophetic vision of the First Sza.
The First of the Four Living Creatures is here introduced
as calling attention to this glorious spectacle. He says (v. 1),
*¢Come and see.” That is, Come and see the Victory of Christ,
the Royal Rider on the White Horse. This was a fitting office
for the first of the Living Creatures. For he is described (iv. 7)
as having a face like a Lion, the King and Conqueror of Beasts.
The Living Creature who has the face of a Lton invites us to
behold the Victory of the Lion of the royal tribe of Judah (see
v. 5). The first Gospel, that of St. Matthew, specially called
the attention of the Church to contemplate the character and
office of Christ as King: see above, Introduction to the Gospels,
p. xii.
The SEconp Szat opened.
8,4. καὶ ὅτε] And when He opened the second Seal, I heard
the second Living Creature say, Come. And there went out
another horse, that was red as fire (wupfds) : and it was given to
him that sate thereon to take Peace from the earth, and that
they should slay one another; and there was given unto him a
great Sword (μάχαιρα).
Christ, Who bas been displayed on the white horse, is fol-
lowed, in the second, third, and fourth Seals, by ano/her Power,
riding on three Horses, in succession, of three different colours.
The Power introduced in these three seals is opposed to
Christ.
Christ, Who rides on the white horse, is described in the
latter part of the Apocalypse as ‘‘ He that sitteth on ¢he horse ”’
(xix. 19.21). The white horse is ‘the horse ;’’ it is the only
Horse on which Chriet rides. At the end of the Apocalypse He
is still riding on the'white horse, and the Armies in heaven follow
Him on white horses (xix. 11.14). White is the colour appro-
priated to Christ; see above, ». 2. The other Horses in the
second, third, and fourth Seal vary in colour from one another,
and are all opposed to white; they are red, black, ghastly green.
They carry a Power adverse and antagonistic to Christ.
This appears also from the fact that they are attended by
Allies who are Enemies of Christ. The Rider on the third of
these horses is ‘‘ Death, and the Grave follows with bim ;” and,
as we read in another part of the Book, ‘ Death and the Grave ”
are afterwards destroyed by Christ (xx. 13, 14).
Further; the declaration that Christ went forth conguering
and to conguer (v. 2), is equivalent to an intimation, that He
would have Adversaries to encounter, whom He will overcome.
Christ comes forth first. Truth is before Error. God's first
‘Will is, that αὐ men should be saved. (1 Tim. ii. 4. See Intro-
duction to Romans, p. 194). The good seed is sown before the
Tares (Matt. xiii. 27). Christ came forth in the first Seal. The
Adversary appears afterwards in different forms in the second,
third, and fourth Seal.
The ancient Interpreters were agreed that the Horse in the
first seal carries Christ, and that the Horses in the second and
the two following seals introduce a Power antagonistic to Christ.
This ancient Exposition is thus expressed by Vicforinus, Pri-
masius, Bede, and Haymo, who say, “In the first seal we see
Christ and the glory of the primitive Church; in the next three
seals we behold three forms of war (triforme bellum) against
her.” And before them, S. Jreneus thus speaks; ‘The Lord
was born, in order to conguer, and of Him John speaks in the
Apocalypse, ‘He went forth conquering and to conguer’”
(Tren. iv. 21. 3).
This opinion is confirmed, as we shall see, by the other inci-
dents of the threo seals. And this interpretation of the Seals
conveys a striking and important moral.
In the first seal we see Christ on the white horse, going
forth conguering and to conquer. Such He appeared in the
primitive age of Christianity. And if we turn to the /ast Vision
of earthly things at the close of the Apocalypse, He there re-
appears. There is the same white horse, and the same Rider
upon it. ‘I saw heaven opened,” says St. John, “ and, behold,
a white horse; and He that sitteth upon him is called Faithful
and True, and in righteousness He doth judge and make war.
On His head were many crowns. And He was clothed in a
vesture dipped in blood, and His name is called Taz Worp or
Gop. And the armies which were in heaven followed Him on
white horses. And out of His mouth goeth 8 sharp sword: and
He treadeth the winepress of the wrath of God ” (xix. 11—15).
We here see the Majesty of Christ. Earthly powers will
be shaken; His throne is immoveable. He rides on, conguering
and to uer. Worldly things pass away; but His ‘years
will not fail” (Ps. cii. 27). He is “the same yesterday, to-day,
and for ever” (Heb. xiii. 8).
The Sgconn SEA re] ta the firs? assault, which Satan
made against Christ and the Church, after the Ascension.
That assault was by Persecution. He first stirred the Jesws
against the Apostles. James the brother of Jobn was killed by
the Strord (xii. 2). The rancour of the Jews against the Gospel
in different parts of the world, is deacribed in the Acts of the
Apostles (see Acts xiii. 60; xiv. 2.19; xvii. 5. 13; xix. 33; and
on | Thess. ii. 14, 15). Therefore St. Paul could say even then,
“For Thy sake we are killed ail the day long, we are accounted
as sheep for the slaughter ” (Rom. viii. 36).
Soon afterwards the Spirit of Persecution broke out in the
Roman Empire against the Church. The Cesars, “ who bare the
sword” of the world (Rom. xiii. 4), unsheathed it against her.
The Apostle of the Gentiles was killed by that sword. St. Peter
perished in the same cause, at the same place, Rome (see Intro-
duction to Epistles to Timothy, pp. 423, 424).
The Rider on the Rep Honss (red like fire) went forth in
the second and third centuries. To cite the words of the ancient
Greek Expositors (in Caten. p. 265), ‘In this seal we see a
prophecy of what we ourselves have seen fulfilled by the Martyrs
of the Church; the Power here represented wields a sword, and
takes away Peace from the earth, according to Christ’s own
language, ‘I came not to send Peace on Earth, but a sword’”’
(see Matt. x. 34).
This is the exposition which all the ancient interpreters have
given of this seal. Satan has already been declared by Christ
Himeelf to be the Author of Persecution (see ii. 10). Christ rides
on a horse that is whife like light (λευκὸς, /uz): but the Enemy
rides on a horse that is red like fire (πῦρ). The eame word
πυῤῥὸς is applied to the Dragon, Satan, who persecutes the
woman, the Church; see below, xii. 3. The rider has in his hand
a sword (μάχαιρα), the instrument of persecution, and used in
Scripture as the symbol of it. Thus St. Paul asks, ‘Who shall
separate us from the love of Christ ? Shall tribulation, or naked-
ness, or peril, or sword?” (Rom. viii. 35.) And the Apostle,
writing under the guidance of the same Spirit who inspired 8t.
John, adds, “Nay, in all these things we are more than con-
querors (ὑπερνικῶμεν) through Him that loved us.’’ The Apostles
and other Martyrs were enabled to conguer him who rode on the
red horse, and wielded the Sword of Persecution; they conquered
him by the blood of Christ (Rev. xii. 11), Who ever rides on the
White horse, and went forth conquering and to conquer.
This exposition is further confirmed by what is said under
the fifth seal (v. 9), “1 saw under the altar the souls of them
that had been s/ain (the same word as that used in the second seal),
for the Word of God, and for the testimony (μαρτύριον) which
they held.” Those Martyrs had been slain by the sword of him
who rides on the red horse.
This Vision had been in part fulfilled when St. John wrote,
and was to receive a still larger accomplishment.
Tertullian, speaking of the first Heathen persecution against
the Church, adopts the emblem which St. John sees in the Rider’s
hand in this Vision,—the stoord. ‘‘The Emperor Nero,’’ he says,
‘was the first who raged against the Church with the sword of
the Cresars’”” (Apol. 5). The emblem of St. Paul as a Martyr,
is the sword. Many of the Christians in the first age suffered
death by fire. They were burnt by night, to enlighten the streets
of Rome. See above, on Phil. ii. 15. They suffered under the
violence of the Rider on the horse of fire, who wielded the sword.
St. John himself was a Martyr in will, under the power of
Rome (see i. 9). Some of the most eminent of his disciples died
the death of Martyrs, at the command of the imperial Power,
which had the sword of the world. Their language illustrates
this Vision of the Apocalypse. They felt this Rider’s rage,
when they thus wrote, ‘‘ Why have I given myself up to death, to
--τν- - ὁ
REVELATION VI. 4, 5.
185
λέγοντος, "Epyov. 4° Καὶ ἐξῆλθεν ἄλλος ἵππος tuppds: καὶ τῷ καθημένῳ ἐπ᾿ « Zech. 6.2.
αὐτὸν ἐδόθη αὐτῷ λαβεῖν τὴν εἰρήνην ἐκ τῆς γῆς, καὶ ἵνα ἀλλήλους σφάξωσι'
καὶ ἐδόθη αὐτῷ μάχαιρα μεγάλη.
δ 4 Καὶ ὅτε ἤνοιξε τὴν σφραγῖδα τὴν τρίτην, ἤκουσα τοῦ τρίτου ζώον λέγοντος, 4 Zech. 5.5, 6.
the fire, to the sword, and to the wild beasts? Yea, verily, when
we are near the sword, we are near to God; when we are in the
midst of wild beasts, we are in the hand of God. I endure all
things in the name of Christ who strengtheneth me to suffer with
Him.”’ (S. Ignatius ad Smyrn. 4: cp. his words, ad Rom. δ).
And 8. Polycarp, the Bishop of Smyrna, said to the Roman
Proconsul, the executioner of Persecution against the Christians,
“Thou threatenest me with fire, which burns only for a short
season, but thou knowest nothing of that jire which is never
quenched, and is reserved for the wicked” (Martyr. Polycarp.
ο. 11).
The Rider on the horse of Fire, wielding the sword, went
forth against Christ and the Church in Ten successive persecutions :
First, under Nero ; Second, under Domitian ; Third, under Tra-
jan; Fourth, under Marcus Aureliue Antoninus ; Fifth, under
Septimius Severus; Sixth, under Maximinus; Seventh, ugder
Decius; Kighth, under Valerian ; Ninth, under Aurelian ; Tenth,
under Diocletian; making a period of about 240 years, i.e. from
A.D. 64, to a.p. 304. This is the enumeration of S. Augustine,
de Civ. Dei xviii. 52. Cp. Eused. viiii—x. Lactantius, de Morte
Persecutorum, cap. 7— 24. See the authorities in Gieseler, Ch.
Hist. §§ 42. 56, and 57. A Poet, who has traced the History of
the Church in our own land in pictures which often recall to the
mind the imagery of the Apocalypse, thus speaks of one of these
Persecutions,— :
“ Lament: for Diocletian’s fery sword
Works busy as the lighining ... .
Against the followers of the Incarnate Lord
It rages.”
( Wordsworth, Ecclesiastical Sonnets, Sonnet vi.)
In this seal the second of the Living Creatures is represented
as saying Come. Some MSS here add καὶ ide, and others read,
βλέπε, i.e. and see; but in A, B, C, and many cursives and
versions, Ἔρχου stands alone: and this reading is adopted by
Lachm. and Tisch, The same remark is applicable, with some
slight modification, to the reading of verse 5 and verse 7, where
A, C have ἔρχου only, and so Lach. and Tisch.
The invitation to see the suffering inflicted on the Martyrs
fitly proceeds from the second of the Living Creatures, whose
face is like a Calf or Ox (iv. 7), the sacrificial animal, and whose
special office it is to display the sufferings of Christ (see above,
Introduction to the Gospels, p. xli; and to Si. Luke’s Gospel,
p- 163), Who is “ the faithfal and’ true Martyr ” (i. 6; iii. 14),
the Exemplar and hope of all “the Martyrs of Jesus ’’ (xvii. 6).
See on Acts vii. 60, concerning the death of the Protomartyr,
St. Stephen.
The Turep Sea opened.
5. καὶ ὅτε] And when He opened the third seal, I heard the
third Living Creature say, Come and see. And I saw, and loa
black horse, and he that sitleth on him, having a balance in
his hand.
And I heard a voice in the midst of the four Living Crea-
tures say, “A quart of wheat for a penny (or day’s wages), and
three quarts of barley for a penny (or day’s wages), and the oil
and the wine hurt thou not.
This Seal represents the Adversary of Christ and His Church
in a new form.
He has now sheathed the Sword, the emblem of Power, and
he has taken 8 Balance, the emblem of Equity, in its stead. He
has dismounted from the horse of a fiery red, and now rides on a
black horse; and a voice is heard, nof from one of the Living
Creatures singly as before, but from the midst of the Four, “A
chenix of wheat for a denarius, three chenixes of barley for a
denarius.”
The measure here mentioned, the cheniz, is about a quart
measure (see Hussey on Ancient Measures, pp. 209—214), and
was equal to two sexfarii in liquid measure; and to two libre, or
pounds, in dry measure (see Weéstetn, p. 773); and the denarius
was a day’s w: for a labourer (see Matt. xx. 2), and the daily
pay of a soldier (Tacit. Annal. i. 17). The chenix was only the
eighth part of a modius ; and a modius of wheat was usually sold
for a denarius, and sometimes for half that sum (Cicero, Verr. iii.
81, and de Divin. c. 10).
Therefore this Seal denotes a Famine. The circumstance that
corn is weiyhked in 8 balance, as if it were spicery, and not
Vou. 1.—Parr IV.
measured out in bushels, is itself a sign of Dearth. Cp. Lightfoot
here.
The voice from the midst of the four Living Creatures says,
“ Hurt thou not the oil and the wine.” It shows that they were
in danger of being hurt. This voice restrains the power of the
enemy, and forbids him to do what otherwise he would have
done. It is a divine voice checking Satan's power, and protecting
the Church.
Some modern Expositors have supposed that this Vision
portended only a natural dearth and scarcity. But the Rider on
the white horse was Christ, and the Power who follows on the
other horses is opposed to Christ.
Therefore we must adopt here the opinion of the Ancient
Interpreters, who say that the present seal represents a season of
spiritual scarcity, a famine of the Word of God (Amos viii. 11),
a leanness of the soul (Ps. cvi, 15). The prohibition to the
Rider, “ Hurt not thou the oil and the wine,” a prohibition pro-
ceeding from the midst of the four Living Creatures, who adore
Christ, is a restraint on the evil design of the Rider who would
injure the spiritual oil and wine, that is, the means of Grace,
which had been typified under those symbols in Ancient Prophecy
(Ps. xxiii. 4, 5), and also by the words and acts of Christ, the
Good Samaritan, pouring in of! and wine into the wounds of the
Traveller, representing Human Nature, lying in the road (see
above, on Luke x. 31). ; ᾿
The Horseman riding on the dlack horse and opposing Christ
Who is on the white horse, and having Spiritual Famine in his
rear, and being restrained from hurting the Oil and the Wine, holds
in his hand a Balance (ζυγὸς = τάλαντον, τρυτάνη, Elym. M.),
the emblem of Justice. While therefore he practises wrong, he
professes right : as the Prophet Hosea says, there is “in his hand
a balance of iniquity” ((uyds ἀδικίας, LXX, Hos. xii. 7). He is
like a falee Prophet, coming in sheep’s clothing, but inwardly a
ravening wolf (Matt. vii. 15).
This Vision has been interpreted by the History of the
Church. At first, Satan assailed her by open violence, by the
Sire and sword of Persecution. That attempt has been fore-
shown in the second Seal. Satan was disappointed. He was foiled
and frustrated in that design. She was enabled ‘to resist him by
the power of Him Who had yidden forth on the white horse a
conqueror and to conquer. The Power of Christ was seen in the
sufferings of the Martyrs, who triumphed in death, and over it.
Thus Satan’s devices recoiled on himself. The charity, patience,
and courage of Christian Martyrs, not only men, but tender
women, and even children (see S. Clement of Rome, Epist. c. 6),
led others to seek and obtain that divine grace, which enabled
them to pray for their murderers, and to rejoice in their sufferings,
and to die with praises on their lips. They thus excited others to
follow them in the path of earthly affliction to the kingdom of
heavenly glory.
As the Ancient Christian Apologist said to the heathen
Persecutors, ‘‘ Your cruelty draws others to us. The more we
are mown down by you, the more our harvest grows; the blood
of Martyrs is the seed of the Church ”’ (Tertullian, Apol. ad finem.
See above, on Acts viii. 1— 4).
Satan therefore altered his plan of attack. He exchanged
the sword of open violence for the balance of seeming Equity:
and he dismounted from the fiery horse of Persecution; and next
he rode forth upon the black horse of Heresy. He raised up many
persons in the Church, who, under specious pretences of regard
for Justice, Reason, and Peace, endeavoured to corrupt the Faith.
He who had stirred up Persecution was the Author of Heresy.
He who sows tares in Christ’s field is the Enemy (Matt. xiii. 25.
39). The Christian Fathers ascribe Heresies to him. Thus
Theodoret (Preef. in Heeret. fab. lib. iii.), ‘‘ Heresies have arisen
from the malice of the Devil.”
The imagery of the Apocalypse is derived from ancient
Hebrew Prophecy. The groundwork of its language here is in
that of Hosea xii. 7, concerning Ephraim. Ephraim in the Apo-
calypse is a representative of enmity to Judah, the Church of
Christ (see below on vii. 8). And Hosea thus describes Ephraim,
“ He is a merchant ; the balances of deceit are in his hand, he
loveth to oppress.”’
The characteristic of Heresy is to be a Merchant, and it
bears a balance in ite hand. ‘‘ The Rider,’’ says Aug. 7 “888 a
balance in his hand, for he professes that he is dealing equitably,
and yet he is doing wrong.”” They who teach things contrary to
sound doctrine, endeavour “by good words ee ee speeches to
B
186
REVELATION VI. 6.
Ἔρχου, καὶ ἴδε: καὶ εἶδον, καὶ ἰδοὺ ἵππος μέλας, καὶ ὁ καθήμενος ἐπ᾽ αὐτὸν
66}. 9. 4. ἃ 4.7. ἔχων ζυγὸν ἐν τῇ χειρὶ αὐτοῦ.
6e vy \ é ΄ A ,
Καὶ ἤκουσα φωνὴν ἐν μέσῳ τῶν τεσσάρων
ζώων λέγουσαν, Χοῖνιξ σίτου δηναρίου, καὶ τρεῖς χοίνικες κριθῶν δηναρίου" καὶ
τὸ ἔλαιον καὶ τὸν οἶνον μὴ ἀδικήσῃς.
deceive the hearts of the simple.’’ (Rom. xvi. 18. Cp. Eph. iv.
14; v. 6. Col. ii. 4.)
The Balance is also a symbol of trafic. Here also we have
light from Hosea (xii. 7) concerning the bearer of the false
balance, “Ephraim is a Merchant.’’ It is a mark of Heresy
to frade in spiritual things for its own profit. They who brought
in “heresies, denying even the Lord that bought them,” are
characterized by the Apostle as “ making merchandise of souls,
through covetousness, with feigned words.” (2 Pet. ii. 3. Cp.
note on 2 Cor. ii. 17.) They have men’s persons in admiration
because of advantage (Jude 16), and are therefore compared to
Balaam, ‘‘ who loved the wages of unrighteousness ’’ (2 Pet. ii. 15).
Besides, it is the practice of Heretical Teachers to weigh the
articles of Christian Doctrine in the Balance of Human Reason,
or of its own carnal Will. Hence early Christian writers traced
the origin of Heresy to heathen Philosophy. See Irenaeus, ii.
14.2, Tertullian, c. Hermog. c. 8; de Anima, c. 3. 23; Preescr.
Heret. c. 30; and S. Hippolytus (Philosophumena, lib. v.), whose
language illustrates the present passage of the Apocalypse; ‘* We
(Christians) derive our knowledge of divine truth from no other
source but the oracles of God. Let us examine, therefore, what
the Holy Scriptures declare, and let us acknowledge what they
teach; not dealing with these things (the mysteries of Faith)
according to our own Reason, or our own Will, nor doing violence
to what God reveals; but let us see them in that light in which
He bas been pleased to unfold them in His Word. (S. Hippolyt.
c. Noet. § 9.) Heretics forsake Holy Scripture and profess
Geometry.” (S. Hippolyt. ap. Euseb. v. 28.) They weigh
mysteries in the balance of Reason.
Satan having failed in his endeavours to destroy the Church
by violence, transformed himself into an Angel of Light. (2 Cor.
xi. 14.) He raised up Heresiarchs who made plausible profes-
sions ; and by their instrumentality he undermined the foundation of
the Christian faith, and of virtuous practice, which is grounded upon
it. (See above, Introduction to St. Peter's Second Epistle, p. 71,
and to St. John’s First Epistle, p. 103.) They distracted and
weakened the Church by schisms. Therefore this second attack
was more perilous than the former. ‘ Persecution makes Martyrs ;
but Heresy makes Apostates.”” Tertullian, Preescr. Heret. c. 4.
Cp. Dean Stanhope on the Gospels, iv. 478—480.
This Third Seal represents the machinations of Heresy
against the Church; and the invitation to behold them comes
from the third of the Living Creatures, whose face was like a Man
(iv. 7). The disbelief of the Incarnation of Christ was the source
of almost all the primitive heresies. Seeabove on 1 John iv. 2, 3.
« By this ye know the Spirit of God. Every spirit that confesseth
Jesus Christ come in the flesh is of God; and every spirit that
confesseth not Jesus come in the flesh is not of God; and this
is the spirit of Antichrist.” The doctrine of the humanity of
Christ, not properly understood, was perverted into an occasion of
a denial of His Consubstantiality with the Father. Arius, the
promoter of that Heresy, is described by ancient authors as dis-
tinguished by those characteristics of philosophical calmness and
seeming impartiality, which are symbolized by the Balance. See
his character as drawn by Socrates (i. 5), and S. Ambrose (de
Fide, i. 8), and S. Jerome (adv. Lucif. 3), who says that the
Arian Heresy allied itself with the wisdom of this world, and
derived its arguments from the Aristotelian Philosophy; and cp.
Hooker, V. xiii. 2, and V. lii., where he traces the history of the
Heresies concerning the Incarnation, and Two Natures and Person
of Christ, from Arius to Nestorius and Eutyches.
It is therefore well said by some ancient Expositora, e. g.
Anselm, Bishop of Havilburg, that in this seal we may recognize
the growth of Arianism and its progeny. ‘The Balance is the
instrument of Heresy, which holds a balance of deceit in its hand,
making 8 semblance of equity, and thereby deceiving the unwary.”’
Cp. Bede here.
This interpretation is in harmony with the other incidents of
this seal. ‘A voice is heard in the midst of the Four Living
Creatures.” It is not a voice uttered by any one of them singly,
as in the other seals, but it comes forth from the midst of them
all. This voice proclaims the true character of the rider on the
black horse. It declares, that, whatever he may feign himeelf to
be, he is an agent of ill.
Christ had been already described as in the midst of the
Four Living Creatures (v.6). He ever speaks in the Four
is, And His Words, there recorded by the Holy Ghost,
le the Church to detect and to refute Heresy. As the ancient
Expositor (under the name of Agtinas) says here, ‘The Voice
comes from the Four Living Creatures, namely, from the harmo-
nious concord of the Four Evangelists, and reminds us that in
evil days we must resort to the Sacred Page. Christ, by the
Power of His Word, restrains the Evil One from hurting the oil
and the wine of the Christian Sacraments.” He has protected,
and ever will protect them, against the assaults of the Enemy.
Cp. Primasius here, “In vino et oleo vim sacramentorum pro-
hibet violari.” The doctrine of the Sacraments is identified with
that of His Manhood; see above, Introduction to St. John, pp.
259—264, and to the Epistle to the Ephesians, pp. 275, 276.
By guarding the one He defends the other.
The Voice which checks the course of the Evil One, and
protects the true Doctrine of the Word and Sacraments of Christ
from the enemy's arts and arms, comes forth from the midst of the
Four Living Creatures—the Four Gospels. And we see a happy
illustration of this prophetical Vision in the fact that in the
ancient Councils of the Church, which were summoned for the
repression of Heresy, the Four Gospels were placed on a Throne
in the midst of the Synod. They were the Royal code by which
the deliberations of those Councils were regulated and determined.
In one of the Epistles of the great Council of Ephesus to Theodo-
sius, the Emperor, it is said that ‘‘ the Fathers of that Synod were
assembled in the Church; and the Holy Gospels were placed on
the Throne in the midst (ἐν τῷ μεσαιτάτῳ θρόνῳ), and displayed
Curist Himself present among them.” Act. Concil. Ephes. p.
175, and see ibid. p. 179, where similar expressions are used, τοῦ
ἁγίου EbayyeAlov ἐν μέσῳ κειμένου, καὶ δεικνύντος ἡμῖν παρόντα
τὸν τῶν ὅλων δεσπότην Χριστόν. Other passages to the same
effect are cited by Suicer, Thesaur. v. εὐαγγέλιον, p. 1227.
The Truth of this Vision portending the rise of Heresy—
next in order to Persecution—by the agency of Satan against
Christ and the Church, is clearly manifested by the testimony of
ancient Church Historians. Theodoret, in the fifth century
(Eccles. Hist. i. 2), giving a summary of the History of the Church
after the cessation of Persecution, and the establishment of
Christianity by Constantine, speaks in remarkable words, which
afford a clear illustration of the Apocalyptic Visions of the Third
Seal. ‘Then Churches were repaired, and Christians were ap-
pointed to be rulers of the Gentiles, and the temples of Idols were
closed; and there were joyful assemblies in the Church. But the
malignant and envious demon, the Foe of the World, could not
brook this change from storm to peace ; and he stirred up Heresies,
in order to submerge the ship of the Church. He saw that the
errors of Paganism had been exposed, and that the cheats of
demons had been detected, and that the creature was no longer
worshipped, and that the Creator was adored. Wherefore, he no
more excited open assaulls against God our Saviour, but having
found certain men, graced with the Christian name, but slaves of
ambition and vain-glory, he chose them as instruments of his
machinations. Thus he brought men back to their old error, not
indeed by leading them to adore the creature, but by endeavouring
to degrade the Creator of the World to the rank of the creature.
At that time there was a certain Presbyter of Alexandria, Arius.
The adversary of the Truth suborned him, and by his means
made confusion in the Church, and tempted him to oppose the
Apostolic Doctrine of Alexander, the Bishop of that Church.”
A similar view is presented by more recent Ecclesiastical
Annalists. A compendium of Church History (derived from
Fleury, Tillemont, Alexander, and Ceillier) presents tho follow-
ing summary: “ The first attack which Satan made against the
Church during three centuries, having been unsuccesstul, he de-
vised a second: ‘il va substituer ἃ la vaine Philosophie des faux
sages, les vains raisonnements des faux Docteurs; il va employer
contre Ja foi de l’Eglise |’abus du raisonnemen? soutenu par |’abus
du pouvoir souverain.’’’ (Abrégé Chronol. de l’Histoire Ecclés.
Paris, 1778. Tom.i. p. 259.) Lord Bacon, in his “ Essay on
Controversies,” supplies an excellent historical comment on the
prophetical Visions of the Second and Third Seals. ‘ When the
Jiery trial of Pereecution ceaseth, there succeedeth another trial ;
which, as it were, by contrary blasts of doctrine, doth sift and
winnow men’s Faith.”
On the whole, then, we may acquiesce in the ancient inter-
pretation of the first three Seals. 6 early Expositors may be
safely followed here, because they are ing of prophecies
which Aad been fulfilled in their day. οἷν judgment on this
REVELATION VI. 7—9.
187
7 Kat Gre ἤνοιξε τὴν σφραγῖδα τὴν τετάρτην, ἤκουσα τοῦ τετάρτον ζώου
λέγοντος, Ἔρχου καὶ ide ὃ ' καὶ εἶδον, καὶ ἰδοὺ ἵππος χλωρὸς,
, 9 > a 9. A ε ’, νι ε
ἐπάνω AUTOU ονομὰα αὐτῷ O Θάνατος, kat Oo
xe 4
καὶ ὁ καθήμενος τ Ζεεν. ὁ. 3.
Ezek. 14. 18, 21.
9 3 4 3 3 aA ᾿Ὶ
2 . 15. δ.
Αιδης ἠκολούθει μετ᾽ αὐτοῦ" καὶ 3 Ed.
a aA a 4 Ν
ἐδόθη αὐτοῖς ἐξουσία ἐπὶ τὸ τέταρτον τῆς γῆς ἀποκτεῖναι ἐν ῥομφαίᾳ, καὶ ἐν
λιμῷ, καὶ ἐν θανάτῳ, καὶ ὑπὸ τῶν θηρίων τῆς γῆς.
ch. 8. 3.
9. 18. & 14. 18.
ζω Lal td
98 Kai Gre ἤνοιξε τὴν πέμπτην σφραγῖδα, εἶδον ὑποκάτω τοῦ θυσιαστηρίου bs. aa
matter is thus expressed in the Commentary published under the
name of Aguinas,—
“ The first Seal represents the primitive state of the Church.
‘The secoud Seal displays the Persecution of the Church by
the Heathen, in the days of the Martyrs.
“The third Seal unfolds the Persecution of the Church by
Heretics.”
Lastly, we may here apply the prophecy concerning Christ,
“Thou shalt go upon the Lion and the Adder ; the young Lion
and the Dragon a shalt tread under Thy feet” (Ps. xci. 13).
“ The Devil,” says Augustine, commenting on that prophecy, “ is
there represented as a Lion, and also as an Adder. And ‘Chriat’s
Victory over him in both these characters is signified in this Psalm.
The Devil rages as 8 Lion; and he lies in ambush as an Adder.
When the Martyrs were slain, then the Devil raged as a Lion;
and when Heretics lay snares against the Church, then he lies
in ambush as an Adder.”” But He who went forth conquering
and to conquer, ‘‘ goes upon the Lion and the Adder, and treads
them under His feet.’’ His Voice ever speaks in the Gospels, and
reveals the wiles, and restrains the power, of the Enemy, and
defends the Christian Sacraments. The Creeds of the Church,
uttered by His Voice within her, are her symbols and watchwords ;
and the faithful in every age are enabled by His grace to contend
earnestly for the faith, and to “tread on serpents and scorpions,
and all the power of the Enemy.” (Luke x. 19.)
The Fourrn Sgax opened.
7, 8. καὶ ὅτε] And when He opened the fourth seal I heard the
Fourth Living Creature say, Come and see. And I saw and behold
a pale horse: and his name that sat on him was Death, and Hades
Sollowed with him. And power was given unto them over the
Sourth part of the earth, to kill with the sword, and with hunger,
and with death, and by means of the Beasts of the earth.
The Horse here mentioned is described as χλωρὸς, gilvus, of
a pale yellowish green, a livid ghastly colour, like that of a corpse.
See the authorities in Wetstein here, p. 773. The word χλωρὸς
is joined with grass, below, viii. 7, and in Mark vi. 39.
The Rider here is Death, and by his side is Hades, the per-
sonification of the Region of departed spirits (see on Luke xvi.
23, and above, i. 18). Hades is joined with Death, below, xx.
13, 14, where Death and Hades are cast into the Lake of Fire.
Compare xxi. 4, and St. Paul’s words in 1 Cor. xv. 55, derived
from those of Christ Himself in the prophecy of Hosea, “ O
Death, I will be thy plagues; O Grave (Hades), I will be thy
destruction.” (Hosea xiii. 14.)
The word used in this seal for sword is different from that in
Ὁ. 4, and signifies properly a Thracian sword, framea (Hesych.) ;
it is mot the imperial sword (μάχαιρα) of lawful Authority, such
as that of the Emperors of Rome, but it is rather the barbarian
scymitar (ῥομφαία) of savage invaders; and it expresses the vio- |.
lence of wild and uncivilized marauders.
The Beasts of the earth here, θηρία τῆς γῆς, are savage
powers exercising an earthly dominion for earthly ends (cp. the
rela phrase, ‘those who dwell on the earth,’’ see on iii.
0
Observe the article here, ‘‘ the Beasts,” showing that although
they have not yet been mentioned, they are present to the divine
foreknowledge, and will be described more fully in later parts of
the Apocalypse. See particularly xi. 7; xiii, 1—17; xiv. 9—11;
xvi. 2. 10. 13; xvii. 3—17; xix. 19, 20; xx. 4. 10.
This prophetic use of the definite article is striking and sub-
lime. It shows that all the imagery of the future is present in
the Panorama of Omniscience to Him who inspires St. John.
These words, the Beasts of the Earth, thus introduced, con-
nect the time of this seal with the time of other prophecies in
other portions of the Apocalypse.
The words thus used in this book may be called chronological
catch-words. They serve to rivet prophecies of contemporaneous
events, and to mark identity of subject, as well as sameness of
time. See above, Introduction, pp. 147, 148.
Here the Beaste are mentioned by anticipation. Similarly
below, in ch. xi. 7, in the Vision of the two witnesses, it is said
that “the Beast which riseth from the abyss ’’ will make war with
them. Nothing bad as yet been said concerning the Beast, but
he is afterwards described under that name in xvii. 8, and he is
already present to the mind and eye of the Writer, illamined by
the Holy Ghost.
The careful observation of these catch-trords will often supply
aclue to the sense of the prediction, and to its proper time and
place in the prophetical volume. Evidences of the truth of this
principle will be seen in the succeeding pages.
The Apocalypse is composed with marvellous accuracy and
minute verbal precision (see above on chaps. ii. and iii.); and the
use of 8 phrase in one part of the book serves often to determine
ita sense in another. This is what. might be expected. The
Apocalypse is a prophetical book ; and the interpreter needs such
helps as these; and the more he examines the language of the
Apocalypse, the more he will be convinced that they are not
denied him.
Let us apply this principle here. We find, on examination,
that the word θηρίον, Beast, is used in no less than thirty-seven
places of the Apocalypse, and always in a special sense, signifying
a particular power; we may therefore reasonably infer that this
word is used in the same sense in the passage now before us.
Cp. notes below, x. 3, and on xi. 9.
This Seal, therefore, presents a compendious view of the
sufferings which the Church of Christ would have to endure from
various workings of the Evil One.
In the second seal the instrument of the Enemy was Perse-
cution, in the'third it was Heresy. But here in the fourth seal
the evil is multiform.
History explains this.
In the fifth and next following centuries the Heresies and
Divisions of Christians gave occasion to incursions of Barbarians,
such as the Goths (a.p. 410), the Huns (a.p. 452), the Vandals
(a.p. 455), and other hordes, which overran a great part of Europe
and Africa. They are represented in this seal; and its range
extends to the ravages of Mohammedanism in the seventh century
(A.D. 622), and beyond it.
The words Famine and Death signify the moral and spiritual
woes of this period; woes consequent on Heresies and Schisms.
The voice of sound learning and ecriptural exposition had become
feeble. Spiritual Dearth and Death were dominant in Christen-
dom.
At length, also, in the ninth and tenth centuries, another
Power began to domineer, which, on account of the extent and
duration of its sway, will be more fully described in subsequent
prophecies ; and is now characterized by a few striking words,
“< the Beasts of the earth;” es ee point — patina -
logical place of the present prophecy, and prepare the ler for
the fallor description which will be presented to him hereafter.
See chap. xiii. 1—18 ; xvii. 3—17; xix. 19, 20; xx. 4. 10.
The colour of the Aorse in this seal,—pale, or ghastly as a
corpse,—and the companionship of Death, as well as Hunger,
seem to bespeak the prevalence of deadness of soul, and of In-
fidelity.
The invitation to view the incidents of this seal is represented
as proceeding from the Fourth aid ae cael - πο
appearance of a flying Eagle (iv. 7). It was the ial office ο
ἮΝ John, the πῆραν of the Fourth Gaal the Evangelical Eagle, to
declare in that Gospel the divine power of Christ after His Resur-
rection (John xx., xxi.), when, like an Eagle, He had moulted the
plumage of the Grave, and renewed His strength, and became
young (Ps. ciii. 5), and mounted up with wings like an Eagle (Isa.
xl. 31), and carried His young on His wings from their earthly
nest, and soared with them to heaven. (See above on Matt.
xxiv. 28. Luke xvii. 36.) And St. John in his Apocalypse de-
scribes Christ’s Victory over those adversaries, Death, Hades,
and the Beasts, which are arrayed against Him in this seal. See
below, xix. 20; xx. 13, 14.
The Firra Szau.
9-11. καὶ ὅτε] And when He opened the fifth seal, I saw under
the altar the souls of them that had been slain for the word of
God, and for the testimony which they held fast. And they cried
with a loud voice, saying, aw long, O Lord, the Holy One and
Β2
188
REVELATION VI. 10, 11.
Tas ψυχὰς τῶν ἐσφαγμένων διὰ Tov λόγον τοῦ Θεοῦ, καὶ διὰ τὴν μαρτυρίαν ἣν
h Zech. 1, 12.
2 Esd. 15. 8.
εἶχον" 1°" καὶ ἔκραξαν φωνῇ μεγάλῃ λέγοντες, Ἕως πότε, 6 δεσπότης ὁ ἅγιος
καὶ ἀληθωὸς, οὐ κρίνεις καὶ ἐκδικεῖς τὸ αἷμα ἡμῶν ἐκ τῶν κατοικούντων ἐπὶ τῆς
aA ll { Ν 25. , 3 ΄- ‘ i4 Ν a9 ¢4 3 a 9 > LA
γῆς; Καὶ ἐδόθη αὐτοῖς στολὴ λευκή; καὶ ἐῤῥέθη αὐτοῖς ἵνα ἀναπαύσωνται
» , x 9 a Ν ε (4 2 Aa Ν ε 3 ᾿
ἔτι χρόνον μικρὸν, ἕως πληρωθῶσι καὶ οἱ σύνδουλοι αὐτῶν καὶ οἱ ἀδελφοὶ
9 Ὁ e ΄ 9 a ε Ν > ΄
αὐτῶν, οἱ μέλλοντες ἀποκτείνεσθαι ὡς καὶ αὐτοί.
true, dost Thou not judge and avenge our blood on them that
dwell on the earth? .
And a white robe wae given unto each of them ; and it was
said unto them, that they should rest yet for a little time, until
their fellow-servanis also and their brethren, that are to be killed
as they were, should be fulfilled.
The reading of the last word here is disputed. Elz. has
πληρώσονται, which has not much authority. Lach. has πληρω-
θῶσιν, with A, C, and this seems the preferable reading. Tisch.
has πληρώσωσιν, with B.
St. John being “ἐπ the epirit,”” was enabled to see departed
spirits; he beheld them with the spiritual eye enlightened by the
Holy Ghost. Tertullian (de Anima, c. 8) says, “in spiritu factus
animas martyrum conspicit.”” Cp. ibid. c. 10, and de Resur.
carnis, c. 25. The souls of Martyrs are represented here as under
the Altar ; because they had been slain as Victims to God ; their
bodies had been sacrificed on His Altar, and their blood, in which
is the life (Gen. ix. 4), had been poured out upon it, and-flowed
down beneath it, and cried from the ground, as did that of Abel
the first Martyr. (Gen. iv. 10. Matt. xxiii. 35.)
The imagery of this Vision is derived from the sacrificial
service of the Temple (Exod. xl. 29); ‘‘the blood of the victims
being received by the sacrificing Priest in a vessel was poured out
at the foot of the Altar’? (Jahn, Archeol. § 377; see Levit.
iv. 7; viii. 15. Isa. xxix. 1). The sacrificial word (ἐσφαγμένων)
here rendered s/ain, is the same as is applied to Christ, the True
and Faithful Martyr, the Lamb slain (see v. 6.9. 12; xiii. 8),
and to the Martyrs (in xviii. 24). This imagery had been
already adopted by the Apostle St. Paul at Rome, on the eve of
his own martyrdom; “1 am already being poured out, and the
time of my departure is at hand’’ (2 Tim. iv. 6).
St. John sees here the disembodied souls of departed saints ;
and he represents them, not as sleeping in insensibility, but as
conscious of the past; and even as measuring the lapse of time,
‘ Lord, how long?’’ and as earnestly longing and praying for the
Coming of Christ. ‘ How long, O Lord, the holy and true, dost
Thou not judge?’’ “The souls of Martyrs,” says Tertullian
(Scorpiace, c. 12), “‘ repose in peace under the Altar, and cherish
a spirit of patience (patientiam pascunt) until others are admitted
to fill up their communion of glory.’”? And S. Ireneus says
(v. 31, Grabe), “The souls of the departed go to the place as-
signed them by God, and there abide until the Resurrection,
when they will be reunited to their bodies: and then the Saints,
both in soul and body, will come into the presence of God.”’ Cp.
S. Cyprian de Lapsis, p. 446; and de Bono Patientiz, p. 592.
The souls here seen by St. John sre those which repose ‘in
Abraham's bosom,” and have a foretaste of future glory (Luke
xvi, 22). See the Catena here, pp. 274, 5; and Aug. (7), who
says, “ The souls of the saints are in Paradise (Luke xxiii. 43),
but they are said to be under the Altar, because their blood is
shed on the earth, and crieth from the ground.’’
St. John, in another part of the prophecy (see xx. 4), reveals
a similar vision of the disembodied souls of the Martyrs in the
intermediate sfate. That revelation is similar to St. Paul’s repre-
sentation of the present condition of the departed spirits of the
Ancient Patriarchs, who wait till the General Resurrection and
Day of Judgment for their ‘perfect consummation and bliss, both
in body and soul, in eternal and everlasting Glory” (Office for
the Burial of the Dead). See Heb. xi. 40.
In the mean time, they enjoy the rest and refreshment of
Paradise (Luke xxiii. 43), and are in Abraham’s bosom (Luke
xvi. 22). Therefore, as the Apocalypse says, “" Blessed are the
dead that die in the Lord, for they rest from their labours ’’
(xiv. 13). The voice here assures them that the time of their
rest is short, that is, it is shor/, compared with the time of future
fruition of joy in eternity ; and that ere long, when the number of
their fellow-servants and brethren, God’s Martyrs, has been ac-
complished, their bliss will be consummated by the Resurrection
of their bodies, and by the gracious invitation of Christ to “inherit
the kingdom prepared for them from the foundation of the World ”
(Matt. xxv. 34).
As to the sense of ἐκδικεῖς, see above, on the prayer of the
poor widow, Luke xviii. 3. 5; and below, xviii. 20, and the words
of the Psalmist, zealous for the vindication of God’s honour by the
execution of His judgments on those who blaspheme His Name :
Pas, Ixxix. 10—13.
It is well said by Bede here, ‘‘Those souls which offered
themselves a living sacrifice to God, pray eternally for His
Coming to judgment, not from any vindiclive feeling against
their enemies, but in a spirit of zeal and love for God’s glory and
Justice, and for the Coming of that Day, when sin, which is
rebellion against Him, will be destroyed (see Heb. ix. 28), and
their own bodies will be raised. And so in that prayer wherein
Christ teaches us to forgive our enemies, we are also taught to
say, ‘Thy Kingdom come.’ ”
11. στολὴ λευκή) a white robe. Elz. has here στολαὶ λευκαὶ,
while robes, but the reading of A, B, C, στολὴ λευκὴ, in the
singular, is far preferable, as indicating that the one and same
white robe of Christ’s righteousness was given to each of them
(cp. xix. 14). All their unrighteousness is forgiven, and their
sin is covered by that white robe (cp. James v. 20. 1 Pet. iv. 8),
and they have a delightful consciousness of God’s favour, and are
with Christ (Phil. i. 23), and enjoy a blissful foretaste of heavenly
and everlasting felicity.
Introduction to the ΒΙΧΤῊ Seat.
In the Apocalypse the number siz always introduces a time
of severe érial and suffering, previous to a seventh or Sabbatical
period of Rest which ensues, and closee the series.
St. John saw the Visions of the Apocalypse on the Lord's
Day (i. 10), the First Day of the week; and all these Visions are
arranged in groups of sevens. Seven Epistles are sent; seven
seals are opened; seven trumpets sound; seven vials are poured
out. They all end in a Sabbath of rest, after an herdemeron or
six days’ course of labour and sorrow. The number seven occurs
nestty fifty times in the Apocalypse; see below, note at end of
p. xi.
There is a Harmony between the seven seals, indicating the
seven successive periods of the sufferings of the Church, and the
seven days of the Passion Week of Christ.
The first day of that week was Palm Sunday. Christ then
came forth riding into Jerusalem, and was welcomed as a Con-
queror and King. See on Matt. xxi. 1—11. Mark xi. 1—11. Luke
xix. 29—44. John xii. 12—16.
So it was in the firet seal. Christ came forth riding on the
white horse, conquering and to conquer. See above, v. 2.
On the second day of that week, ‘‘the Chief Priests, and
Scribes, and Chief of the People sought how they might destroy
Him.” Mark xi. 18. Luke xix. 47.
The Second Seal displays a similar working of the power of
the Adversary against the Church (v. 3); and like analogies
may be traced between the other days of the Passion Week of
Christ, and the sufferings of the Church, as displayed in the seals.
The climax of Christ’s Passion Week was Friday. The
sixth Day was the Day of the Crucifixion.
So the Sixth Seal reveals the crisis of greatest suffering for
the Church ; it is the Friday of her Passion Week.
But it is also the eve of the Sabbath of her rest.
On the day of Christ’s Passion, there was a and
unnatural darkness. So, as this Seal reveals, will it likewise be in
the sixth age of the Church, ‘When the Son of Man cometh,
shall He find the Faith on earth ?’’ see Luke xviii. 8. On Good
Friday, there was desertion of Christ; and the Kings of the
Earth stood up, and the Rulers took counsel together against the
Lord and against His Anointed (Ps. ii. 2. Acta iv. 26, 27). So
it will be in the last age of the Church. The Love of many will
wax cold (Matt. xxiv. 12). Men will not endure sound doctrine
ᾷ Tim. iv. 8). The Woman will suffer persecution, and be
iven into the wilderness (Rev. xii. 6.14). As at the Cruci-
fixion there was an Earthquake, and the rocks were rent (Matt.
xxvii. 51), so it will be then. As Christ’s Death brought con-
fusion and overthrow to Satan and his adherents, and Victory to
all true believers, and was their entrance to Rest and a Glorious
Resurrection ; so the sufferings of the last age will be succeeded
by, and crowned with, everlasting felicity. Then especially the
Church—and every true member of the Church —will find and
feel that we must through much tribulation enter the Kingdom
of God (Acts xiv. 22), and if we suffer with Him we shall also
reign with Him: ep. Rom. viii. 17.
REVELATION VI. 12--Ἰδ.
12 k \ 15 9 » a τὸ ‘\ 9 Ν Ν id > 4&4
Kai εἶδον ὅτε ἤνοιξε τὴν σφραγῖδα τὴν ἕκτην, καὶ σεισμὸς μέγας ἐγένετο,
καὶ ὁ ἥλιος ἐγένετο μέλας ὡς σάκκος Tpixwos, καὶ ἡ σελήνη ὅλη ἐγένετο ὡς
189
k ch. 16. 18.
Joel 2. 10, 81.
& 8. 15.
Matt. 24. 29.
A ~ 3 Ν a fod
αἷμα, 15 καὶ οἱ ἀστέρες τοῦ οὐρανοῦ ἔπεσαν eis τὴν γῆν, ὡς συκῆ βάλλει τοὺς 4%? 2.
> U4 3 A € Ν > 4 li id
ὀλύνθους αὐτῆς ὑπὸ ἀνέμον μεγάλον σειομένη,
ὡς βιβλίον ἑλισσόμενον, καὶ πᾶν ὄρος καὶ νῆσος ἐκ τῶν τόπων αὐτῶν Heb. |. 12.
μ , ρ yn ch. 16. 20.
ἐκινήθησαν: 15"
Mics. ee +. 2 Η 1 Ps. 102. 27.
καὶ ὁ οὐρανὸς ἀπεχωρίσθη Ta. 84. 4.
Q ε ~ Lad Laas Ν ε aed ᾿ ε a,
kat οἱ βασιλεῖς τῆς γῆς, Kal ol μεγιστᾶνες, καὶ οἱ χιλίαρχοι; m Isa. 2. 19.
The ΒΙΧΤΗ ὅξαϊ,.
12--ΑἼ. καὶ εἶδον} And I saw when He opened the sixth
seal, and there was a great Earthquake, and the Sun became
black as sackcloth of hair; and the whole Moon became as
blood ; and the Stars of heaven fell to the earth even as a fig-tree
casteth her untimely figs when she is shaken of a mighty wind ;
and the Heaven departed as a scroll when it is rolled together ;
and every Mountain and Island were moved out of their places.
And the kings of the earth, and the great men, and the chief
captains, and the rich men, and the mighty men, and every man
bond and free, hid themselves in the dens and in the rocks of the
mountains: and they say to the mountains and rocks, Fall on
us, and hide us from the face of Him that sitteth on the throne,
and from the wrath of the Lamb: for the great Day of His
wrath is come: and who is able to stand ?
This prophetic description may be combined with that in
vii. 1—3, revealing ‘‘the preparations for the accomplishment of
the number of the Elect.”
Some Modern Interpreters have supposed that this Sixth
Seal refers only to the establishment of Christianity in the Fourth
Century.
But all the ancient Expositors were agreed, as was observed
before, that the Sixth Seal brings the prophecy down to the /ast
ege of the Church and the World. Cp. Tertullian, adv. Her-
mog. c. 34; and S. Hippolytus, pp. 113. 116 (ed. Lagarde); and
the Auctor Anonym. adv. Novatianum, p. 781 of S. Cyprian,
Works, ed. Venet. 1758; and the Ancient Greek Expositors
here, in Caten., p. 282; and Primasius and other Ancient Latin
Interpreters of the Apocalypse.
As it is essential to the right understanding of the Apoca-
iypse that this point should be settled, the following considera-
tions are submitted to the reader, in confirmation of the Ancient
Exposition.
(1) The Apocalypse is a sequel to the Book of Daniel. St.
John takes the thread of Prophecy from the hand of. Daniel.
He deals with many of the same subjects, and adopts his imagery
and language. :
It is therefore highly probable that the Holy Spirit, Who
inspired Daniel and St. John, and Who is a Spirit of Wisdom
and Order, would present the prophetic Visions to their minds,
according to the same plan.
In examining the prophecies of Daniel, we find that the
Holy Spirit first presents a rapid sketch of the future from
Daniel's age to the Day of Doom. This is done in the vision
seen by Nebuchadnezzar, and revealed by God to Daniel, and in-
terpreted by Daniel under the divine inspiration (Dan. ii. 31—45).
That first Vision in the Book of Daniel has its parallel in
this first Vision of the Apocalypse.
Each of these Visions—that of the image in Daniel, and this
of the Seals in St. John—displays 8 brief view of the future, even
to the end of the World.
Again ; in the Book of Daniel the Vision of the quadriform
Image is succeeded by the Vision of the Four Beasts (vii. 1—27),
in which the subject of the former prophecy is displayed in ἃ
different and ampler form; and that Vision is succeeded by other
subsidiary Visions (viii. 2—25), in which some of the elements
and features of the former Visions are exhibited in clearer outline
and larger dimensions.
Precisely the same method is employed in the Apocalypse.
See above, Introduction, pp. 147, 8.
(2) If we scrutinize the context and contents of the Sixth
Seal, we shall see that it cannot refer to the age of Constantine,
nor to any ofher aye than the /ast age of the Church.
The phenomena of this Seal do not belong to the fourth
century. It could not be said then, that “the Great Day of
the wrath of the Lamb was come" (v. 17); or that it was a
time of general panic and confusion; or that it was succeeded by
the completion and gathering together of God's elect from all
nations under heaven, and by an universal triumph of His people,
.and by an universal ascription of praise to Him and to the Lamb,
and by the admission of the Saints ἐο stand before His throne,
and to serve in His Temple day and night (vii. 15). When the
Day of Universal Resurrection and of the Last Judgment shall come,
then—but not till then—will the Saints be admitted into heaven,
to stand before God's throne, and to serve in His Temple for
ever. See above, vv. 10, 11.
The Events just specified form the immediate Sequel of the
Sixth Seal.
Hence it is evident that the prophecies in the Sixth Seal
were not fulfilled in Constantine’s age, nor will they be accom-
plished till the eve of the consummation of all things.
(3) This appears also from the tenor of the prophecies in the
preceding seals ; which lead by a successive series of visions from
the Time of Christ’s First. Advent to the last age of the Church.
Here then we have a clue to the interpretation of this Seal;
and we shall find that the succeeding Visions are cleared up by
this exposition, and reflect additional light upon it, and augment
the evidence of its truth.
The imagery of this Seal is similar to that with which our
Blessed Lord Himself describes the circumstances of His own
Second Coming to Judgment (see Matt. xxiv. 20—31). ‘The
Sun shall be darkened, and the Moon shall not give her light, and
the Stars shall fall from heaven, and all the powers of the heavens
shall be shaken; and then shall appear the Sign of the Son of
Man in heaven, and then shall all the ¢ribes of the Earth mourn,
and they shall see the Son of Man coming in the clouds with
power and great glory.”
This prophecy of our Lord introduces the mention of the
last Trumpet, and the gathering together of Hie elect from the
four winds, from one end of heaven to another. Matt, xxiv. 31.
Here is another parallel to this Seal; in which a command is
given to the four Angels at the four corners of the earth, not to
hurt the earth till the Servants of God are sealed ; and then the
number of the elect is completed (vii. 4—9). ;
Our Lord also in another place thus describes His own
Second coming, ‘‘There shall be signs in the Sun, and in the
Moon, and in the Stars, and upon the Earth distress of Nations,
with perplexity, the Sea and the waves roaring; men’s hearts
failing them for fear, and for looking after those things that shall
be coming on the Earth; for the powers of heaven shall be
shaken; and then shall they see the Son of Man coming in a
cloud with power and great glory " (Luke xxi. 25—27). See also
the prophecies of Isaiah (li. 6. 2 Pet. iii. 7. 10, 11) concerning
the lastdays. Those prophecies, and that of our Lord just quoted,
harmonize with the Vision of this Seal, and show its reference to
the same events.
Lastly, the imagery of this Seal connects it with other Visions
in the Apocalypse itself, descriptive of the condition of the World
in the last age.
The mention here of the war and rout of the Kings of the
Earth, i.e. the powers of this world opposed to Christ and to the
Kings from the East (xvi. 12), and the mention also of the great
Earthquake in this Seal, and the moving of Mountains and Islands,
seem to show that the time of this Seal coincides with that
of the Sixth and Seventh Vials, described in the sixteenth Chapter
as follows: “19. And the sixth angel poured out his vial upon
that great river, Euphrates; and the water thereof was dried up,
that the way might be prepared of the kings from the East. 13.
And I saw three unclean spirits like frogs from the mouth of
the dragon, and from the mouth of the beast, and from the mouth
of the false prophet. 14. For they are spirits of devils, working
miracles, which go forth unto the kings of the earth, and of the
whole world, to gather them to the battle of that great Day of
God Almighty. 16. And they gathered them together into a
place called in the Hebrew tongue don.
“17, And the seventh angel poured out his vial into the air;
and there came a great voice out of the temple of heaven, from
the throne, saying, It is done. 18. And there were voices, and
thunders, and lightnings ; and there was a great earthquake, such
as was not since men were upon the earth, so mighty an earth-
quake, and so great. 19. And the great city was divided into
three parts, and the cities of the nations fell; and Babylon the
Great came in remembrance before God, to give unto her the
cup of the wine of the fierceness of His wrath. 20. And every
island fled away, and the mountains were not found.”
In v. 12, after σελήνη, A, B, C have ὅλη, whole, which is
omitted by Elz.
190 REVELATION VI. 16, 17. VII. 1.
καὶ οἱ πλούσιοι, καὶ οἱ ἰσχυροὶ, καὶ πᾶς δοῦλος Kal ἐλεύθερος, ἔκρυψαν ἑαυτοὺς
Ν ’ Cal ΕΣ 4
και λέγουσι τοις ορέσι και
> Ν , ν 9 Ν , a 2 4 16 1
n Isa. 2, 19 εἰς τὰ σπήλαια Kal εἰς τὰς πέτρας. τῶν ὀρέων,
Hos. 10. 8 a , 231» € A \ ΄ εν» ΄ a
eer ταις πέτραις, Πέσατε ἐφ᾽ ἡμᾶς, καὶ κρύψατε ἡμᾶς ἀπὸ προσώπου τοῦ καθ-
olw.13.6. ἡμένου ἐπὶ τοῦ θρόνου, καὶ ἀπὸ τῆς ὀργῆς τοῦ ᾿Αρνίου, 7 ° ὅτι ἦλθεν ἡ ἡμέρα ἡ
och os , ΟῚ a 2. A Ns , a
rg Tig μεγάλη τῆς ὀργῆς αὐτοῦ, καὶ Tis δύναται σταθῆναι 3
a Dan. 7.2
In v. 15 Elz. has πᾶς before ἐλεύθερος, but πᾶς is not in A, B,
C. The panic and distress of this convulsion are described as so
great that even slaves, who in the ancient States would not be
much concerned by the distress of their masters, are involved
therein.
15. πᾶς δοῦλος] every bondman and every freeman. Cp. Isa.
xxiv. 2, and below, xiii. 16; xix. 18. }
16. λέγουσι τοῖς ὄρεσι they say to the Mountains, Fall upon
us. Com above, on Luke xxiii. 30. The Kings of the Earth
and Great Men of this world, who have not used their power as
Vicegerents and Deputies of Christ, for the maintenance of His
Truth, and for the promotion of His Glory, will then be fain to
hide themselves in caves and dens of the earth, as the kings of
Canaan did, when flying from Joshua, the type of Jesus (Josh.
x. 16—22); but in vain.
— κρύψατε ἡμᾶ---- ἀπὸ τῆς ὀργῆς τοῦ ᾿Αρνίου] hide us from the
wrath of the Lamb. Awful and striking words. Save us from the
wrath of Him whom we despised as weak and gentle as a Lamd,
and whom we now find to be strong and terrible as the Lion.
He who was preached to us as the “" Lamb of God, taking
away the sina of the World,” and dying to save us, is now become
the Author of our punishment and woe. Dreadful discovery !
Compare xiv. 14.
Perhaps also this will be said by some in a tone of desperate
derision and fiendish blasphemy. Cp. xvi. 9. 11. 21.
Contrast this exclamation of agony with the ascription of
salvation to God and the Lamb on the part of the servants of
God (vii. 9). They will pass in safety through the great tribula-
tion (vii. 14), and will stand for ever before the Throne of God and
the Lamb (vii. 9), and the Lamé will lead them to waters of Life
(vii. 17).
Brief Retrospect of the preceding Szaus.
In the First Seal we saw our Blessed Lord and Saviour
arrayed as a mighty Warrior, crowned, riding in triumph on a
tohile horse, conquering and to conquer. Such He appeared at
the period of the First Seal; that is, in the primitive age of
Christianity.
The succeeding Seals have displayed Satan, the Adversary of
Christ and His Church. Christ, we have seen, is ever one and
the same. He is ever on the white horse; ever pure, ever true,
ever victorious. But Satan changes his form and colour. He is
first terrible, on a horse of blood, and brandishes a sword. He
next appears on a black horse, and holds a balance. He then
comes forth on a pale horse, with Death, and Hades, and Hunger,
and Beasts in his train. Christ is ever the same; but Satan
assumes different shapes and colours, and has different weapons
and allies, to suit the temper of the times. When he is foiled in
one device, he resorts to another. He knows where men are most
vulnerable, and assails them accordingly : and.so it will ever be to
the end of the world ; when, having exhausted all his arts, he will,
like the fabled Proteus after all his changes, return to his original
shape, and fiercely persecute the Church (xx. 8, 9).
But now look at the end.
The day will at length come, when ail his efforts will be
defeated. Look at the close of the Apocalypse. He Who is on
the White Horse has subdued aii His enemies. The two Beasts
(xiii. 1. 11), the allies of Satan, are taken by Christ, “and
cast alive into the lake of fire’ (xix. 20). ‘Death and
Hades are cast into the lake of fire; which is the second death”
(xx. 14). And at last, Satan himeelf is “cast into the lake of
fire, to be tormented for ever and ever ” (xx. 10).
The purpose therefore of the Seals is to assure the Christian
Church that Christ bas gone forth congwering and to conquer ;
and that whatever His enemies may do, His Victory is certain,
and will be eventually complete.
They also warn her, that she must no? look for peace, or for
perfect purity on earth. They reveal to her that she must expect
to be tried by manifold forms of persecution from without, and
of error from within. But she is also cheered with the assurance
that sll who remain true to Christ will be partakers of His
Vietory.
This design of the Seals is clearly brought out by the answer
of the Angel at the end of the Vision of the sixth Seal, just before
VII. 1" Kai pera τοῦτο εἶδον τέσσαρας ἀγγέλους ἑστῶτας ἐπὶ τὰς τέσσαρας
μ
the final consummation, when he describes the whole company of
those who are saved, even from the first Advent of Christ.
“ These,” he says, ‘‘are they that are coming out of the great
tribulation, and who washed their robes white in the blood of the
Lamb" (vii. 14).
We are taught also by these Visions how History ought to
be written, and how it ought to be read. And in speaking here
of History we may include History not only of the Church, but
of the World. Our Lord says, “ the Field is the World ”’ (Matt.
xiii. 88). The Church is universal in time and place, and what-
ever concerns the World concerns the Church, and whatever con-
cerns the Church, concerns all men.
We learn from these Visions to study History in this spirit.
We learn to contemplate its events not only as facts teaching civil
wisdom, but to regard them as St. John teaches us to do; that is,
as exhibiting the operations of two opposite Powers, the power of
Christ on one side, and the power of Satan on the other. Thus
the early Christian Historians treated historical events; here is
their great excellence. They looked on Persecution, and Heresy,
and Superstition, and Infidelity, as weapons of Satan against
Christ. In them they saw the Evil One riding, as it were, on
the red horse, and the black horse, and the pale horse, against
Him who sitteth on the white horse. If we do likewise, we shall
study History with the spirit of St. John.
Lastly : to whom do we now belong? Whom are we follow-
ing? Him Who rideth for ever on the white horse? or him who
sitteth, now on the red horse, now on the black, now on the pale
horse? Christ, or Satan? Doubtless in this world Satan has
strong allies and terrible weapons; the sword, famine, the beasts,
the grave. But prospice finem. Let us have our eye fixed on
the end. Where shall we be then? With those who “ follow
Christ on white horses?” or with “the Beasts, the Grave, and
seer who will be cast into the lake of fire, which is the Second
eath ?
Cu. VII. The Seauine of the Servants of God; the accom-
plishment of His Elect.
1. καὶ μετὰ τοῦτο] So A, B, C. Elz. ταῦτα. And after this
I saw four angels standing at the four corners of the earth,
holding the four winds of the earth, that no wind should blow on
the Earth, nor on the Sea, nor on any Tree. And I saw another
angel ascending from the east, having the seal of the living God :
and he cried with a loud voice to the four angels, to whom il was
given to hurt the Earth and the Sea, saying, Hurt not the Earth,
neither the Sea nor the Trees, till we have sealed the servants of
our God in their foreheads. On these verses compare above, vi.
12. The Four Angels are represented as standing at the Four
Corners of the Earth, ready to gather in God’s Elect from the
Jour winds of heaven (see Matt. xxiv. 31), and to execute His
Judgments on the ungodly. Compare Matt. xiii. 39. 41, and
2 Thess. i. 7, 8, where the Angels are represented as ministers of
His power and retributive justice on His enemies.
Another Angel appears, ascending from the East or sun-
rising (ἀνατολή). This Angel is either Christ Himself, or a
special Messenger from Christ. Christ is described in Scripture,
and particularly in this Book, as the ᾿Ανατολὴ, or East (see on
Luke i. 78, and below, on xvi. 12), and this Angel is a superior
Angel, for he here gives a command to the four Angels; and they
are his ministers and agents.
Hurt not ye the Earth, be says, neither the Sea, nor any
Tree, till we have sealed the servants of our God on their fore-
heads. The four Angels therefore are not only empowered to
hurt, but they are also commissioned to Seal, The Sealing must
first take place, before the infliction of vengeance.
The four Angels are commanded to restrain the Winds, or
blasts of destruction, from blowing on the Earth, that is, on
Earthly Powers, opposed to those of Heaven (see on i. 7; iii. 10),
and from blowing on the Sea, the element of storms, which is
the Apocalyptic emblem of Nations in a state of restless agitation,
swelling, raging, and tossing their waves on high against God (cp.
Ps. xxix. 9; xlvi. 3; lxv. 7); and from hurting the Zrees, the
Great and Powerful ones of this world, flourishing in the
verdure and luxuriance of earthly prosperity. The Rich and
Powerful of this world are often compared in Scripture to Trees,
REVELATION VII. 2—4.
191
γωνίας τῆς γῆς, κρατοῦντας τοὺς τέσσαρας ἀνέμους τῆς γῆς, ἵνα μὴ πνέῃ
ἄνεμος ἐπὶ τῆς γῆς μήτε ἐπὶ τῆς θαλάσσης, μήτε ἐπί τι δένδρον.
᾿ 2” Καὶ εἶδον ἄλλον ἄγγελον ἀναβαΐνοντα ἀπὸ ἀνατολῆς ἡλίου ἔχοντα σῴφρα- νι. 14.1.
yida Θεοῦ ζῶντος" καὶ ἔκραξε φωνῇ μεγάλῃ τοῖς τέσσαρσιν ἀγγέλοις, οἷς
ἐδόθη αὐτοῖς ἀδικῆσαι τὴν γῆν καὶ τὴν θάλασσαν, 3“ λέγων, Μὴ ἀδικήσητε «ει. 5.6.9...
τὴν γῆν, μήτε τὴν θάλασσαν, μήτε τὰ δένδρα, ἄχρις οὗ σφραγίσωμεν τοὺς. =
δούλους τοῦ Θεοῦ ἡμῶν ἐπὶ τῶν μετώπων αὐτῶν.
4 ὁ Καὶ ἤκουσα τὸν ἀριθμὸν τῶν ἐσφραγισμένων, ἑκατὸν τεσσαράκοντα ἃ εν". ν.1.᾿
and are symbolized in its poetic imagery by Cedars of Lebanon,
and Oaks of Basan for stateliness and strength, and by green Bay-
frees for prosperity. Cp. Job xxix. 19. Pa. xcii. 12—14. Isa.
ii, 1%. Jer. xvii. 8. Ezek. xvii. 3, 4. Dan. iv. 10—16. Hos. xiv.
6, 7.
The Sealing takes place first; the Vengeance follows. The
important fact is thus made manifest, that the main design and
primary purpose of God’s workings in this world is the preserva-
tion and beatification of His servants; and that the Punishment
of the opposing powers of this World which are His Enemies, and
are here represented by the Earth, Sea, and Trees, is only secon-
dary and subordinate; that it is not directly designed by Him,
but consequent on their sins. Cp. Matt. xxiv. 4].
The Angels are restrained from inflicting punishment, until
they have sealed the servants of God on their foreheads. This
action of sealing with the seal or signet of God, is equivalent to a
declaration, that they, who are so sealed, appertain to God, and
are distinguished as such from others who do not belong to Him,
and are assured by Him of His protection against all evil; and
that they are completed in number and consummated in happi-
ness: cp. the use of oppayl(w, to seal, in Isa. viii. 16. Dan. ix.
24. John iii. $3; vi. 27. Rom. xv. 28. Eph. i. 13; iv. 30.
This Vision may be compared with the Vision in Ezekiel (ix.
4—6), where the Saints are sealed with the letter Thau, the /ast
letter of the Hebrew Alphabet (see the original Hebrew there, and
also Vulg.) ; showing their constant perseverance to the end, and
the unfailing protection of God. Cp. Bishop Andrewes, ii. p. 76.
The forehead is specified as that on which the divine impress
is received. Cp. Rev. xxii. 4. The forehead is the mest -con-
spicuous part of the human body; as the ancient Fathers observe,
it is the seat of boldness and constancy both for evil and good (see
Jer. iti. 3. Ezek. iii. 7—9); and it shows whether a man ig a
faithful soldier of Christ, or sold in slavery to the Evil One.
Hence the Cross is impressed on the forehead in the Sacra-
ment of Baptism (which was often called σφραγὶς, or seal, by
ancient Christian writers. See Eused. iii. 23, in a narrative con-
cerning St.John. Greg. Naz. Orat. xl. Suicer, Thesaur. p. 1198,
Ὁ. σφραγὶ5), in order that he who bears it “‘ may not be ashamed to
confess the faith of Christ crucified, but may manfully fight under
His banner against Sin, the World, and the Devil, and continue
His faithful soldier and servant unto his life's end.”
The Antichristian Power is also represented as imitating this
by a similar process with regard to i/s own servants, whom it
seals on the forehead (Rev. xiii. 16; xiv. 9; xx. 4).
4. καὶ ἤκουσα] And I heard the number of them which were
sealed: and there were sealed an hundred and forty and four
thousand of every tribe of the children of Israel. Of the tribe
of Judah were sealed twelve thousand. Of the tribe of Reuben
twelve thousand. Of the tribe of Gad twelve thousand. Of
the tribe of Aser twelve thousand. Of the tribe of Nepthalim
twelve thousand. Of the tribe of Manasses twelve thousand.
Of the tribe of Simeon twelve thousand. Of the tribe of Levi
twelve thousand. Of the tribe of Issachar twelve thousand. Of
the tribe of Zabulon twelve thousand. Of the tribe of Joseph
twelve thousand. Of the tribe of Benjamin were sealed twelve
thousand. ;
With regard to the last of these verses it may be observed
that Elz. repeats here the word ἐσφραγισμένων twelve times after
χιλιάδες ; but it is found only twice in A, B, C, and many Cur-
sives. Also, Elz. has 18’ instead of δώδεκα, which is in A, C; ;
and in v. 4 Elz. has ρμδ' instead of the fuller orthography of the
numerals.
‘What do these OnE Hunprep AND Forry-Four THousanp
represent ?
They do ποί signify the literal Israelites ; but they represent
the “blessed company of all faithful people,” gathered together
from all parts of the World, and constituting the Church Universal, |
pelea by Christ’s Blood, and sealed by His Spirit, and con- ;
tinuing stedfastly in the doctrine preached by His Apostles, sent '
by Him and taught by the Holy Ghost. :
This is evident as follows τ
(1) They do ποέ signify the literal Israel.
One of the main designs of the Apocalypse is, to show that
believers in Christ are the true Israel of God; and that all the
promises made by God to Abraham, the Patriarchs, and the Pro-
phets, are fulfilled to those who are incorporated in the Mystical
body of Christ, the true seed of Abraham, and abide in Him unto
the end. See above, Introduction, p. 144.
St. John does not concede even the title of Jew to the
literal Israel. ‘They say that they are Jews, and are not” (ii.
9; iii. 9). The Jerusalem, of which the Apocalypse speaks, is
always the Christian Church (see iii. 12; xxi. 2.10). The Sion
is the spiritual Sion (see xiv. 1), the Royal City of Christ, Who
has the key of David (see iii. 7), and Who is the Root and off-
spring of David (v. 5; xxii. 16).
In this respect the language of the Apocal had been
already anticipated by the Apostle of the Gentiles αι He is not
a Jew,’’ says St. Paul, “who is one outwardly, neither is that
circumcision which is outward in the flesh; but he is a Jew who
is one inwardly, and cireumcision is that of the heart’? (Rom. ii.
28, 29) ; and he says “"" We are the Circumcision” (Phil. iii. 3;
ep. Col. ii. 11). “If ye be Christ’s ye are Abraham's seed”
(Gal. iii. 29. Rom. ix. 8). ‘Ye are come to Mount Sion, and
unto the city of the living God, the heavenly Jerusalem, and to
the Fag of just men made perfect.” (Heb. xii. 22, 23; cp. Gal.
iv. 26.
Here was a source of inexpressible comfort to all the children
of Abraham, especially in the latter-days of St. John’s age, when
the literal Jerusalem was trodden under foot by the Gentiles. Its
glories had been eclipsed by those of the Christian Church, or
rather they had been swallowed up in its splendour. The spiritual
Sion had risen on the ruins of the material Jerusalem. No longer
were the eyes of the faithful to be fixed on the stones and buildings
of the Temple, and on the transitory glories of its evanescent
Ritual. They needed not the Levitical shadows, for they pos-
sessed the Evangelical substance. They were now “ fellow-
citizens with the saints,” in every age and clime, and they looked
upwards to the solid fabric and glorious solemnities of “the city
that hath foundations ;’’ “the Jerusalem that is above, which is
the mother of us all.” (Gal. iv. 26.) They beheld with the eye of
Faith the great High Priest of their profession, ministering in the
Heavenly Sanctuary within the Veil.
(2) Nor do these 144,000, who are sealed in this Vision,
represent only: the Jews who believe in Christ; they represent all
the faithful, whether Jews or Gentiles.
The names of the Tribes specified here are not to be under-
stood literally as signifying Tribes of Israelitish Christians. This
is clear from the fact that one of the twelve tribes, that of Dan,
does not appear at all in the List. It cannot be imagined that
not a single person would be saved of that Tribe, to which many
holy men had belonged.
Besides, if the names of the Tribes were to be taken literally,
so ought also the number of those who are sealed in each trive ;
But it is incredible, that precisely the same number of per-
sons should be saved from each of the Twelve Tribes here men-
tioned ; and only so small a number as 144,000 should be saved
in all,
3) Therefore, we may rest assured that the interpretation is
sound, which is supplied bere by the ancient Expositors, and is
adopted by some of the best modern commentators, especially
Vitringa and Hengstenberg in his notes on xi. 13. Neither the
names, nor the numbers, in this Vision are to be understood
literally.
The present Vision becomes clear, when we regard these
Ong Hunprep AND Forty-Four THOUSAND as representing
the glorified company of the whole Church of the Saints of God.
The number 144,000 represents their consummation. As is well
said by S. Augustine (de Doctrin& Christian&), ‘The number
Twelve multiplied into Twelve makes One Hundred and Forty-
. Four, the number in the Apocalypse, which designates the uni-
192
REVELATION VII. ὅ---8.
χιλιάδες ἐσφραγισμένοι ἐκ πάσης φυλῆς υἱῶν Ἰσραήλ" ὃ ἐκ φυλῆς ᾿Ιούδα,
δώδεκα χιλιάδες ἐσφραγισμένοι: ἐκ φυλῆς Ρουβὴν, δώδεκα χιλιάδες: ἐκ
φυλῆς Γὰδ, δώδεκα χιλιάδες" © ἐκ φυλῆς ᾿Ασὴρ, δώδεκα χιλιάδες: ἐκ φυλῆς
Νεφθαλεὶμ, δώδεκα χιλιάδες: ἐκ φυλῆς Μανασσῆ, δώδεκα χιλιάδες: ἴ ἐκ φυλῆς
Συμεὼν, δώδεκα χιλιάδες: ἐκ φυλῆς Λευὶ, δώδεκα χιλιάδες: ἐκ φυλῆς ᾿Ισαχὰρ,
δώδεκα χιλιάδες: ὃ ἐκ φυλῆς Ζαβουλὼν, δώδεκα χιλιάδες: ἐκ φυλῆς ᾿Ιωσὴφ,
δώδεκα χιλιάδες: ἐκ φυλῆς Βενιαμὶν, δώδεκα χιλιάδες ἐσφραγισμένοι.
versal Society of the Saints ;” and so Aug.? here, ““ centum
quadraginta quatuor Millia omnis omniné Ecclesia est.”
The number here mentioned,'144,000, is produced by Twelve
squared, multiplied into Ten cubed. Twelve is the number of
the Apostles ; and being multiplied into itself and by a Thousand,
it offers an apt representation of the Company of believers, “ οὗ
a thousand generations,” holding the Apostolic doctrine and
discipline unto the end, in solid constancy and unity.
Geometrical dimensions were often used by the ancients,
as exponents of moral qualities. Thus we have ἄνδρα χερσί
τε καὶ ποσὶ καὶ νόῳ τετράγωνον (a man perfectly squared), in
Plato (Protag. 339, B). Compare Horace’s metaphor, “ Fortis
et in se-ipso totus teres atque rotundus.”’ 2 Sat. vii. 86.
The Number Twelve in the Apocalypse represents what is
Apostolical. Thus the faithful Church iscrowned with Twelve Stars
(xii. 1); the Church glorified in the heavenly Jerusalem has
Twelve Gates, and Twelve Angels, and has the names of the
Twelve Tribes of Israel inscribed upon the Gates (xxi. 12); and
it has Twelve foundation-stones, and on them written the names
of the Twelve Apostles of the Lamb (xxi. 14); and the heavenly
City lies four square, with 12,000 furlongs on each side, and its
walls are 12 x 12,000 cubits high (xxi. 17); and its Twelve Gates
are Twelve Pearls (xxi. 21); and the Tree of Life yields Twelve
Fruits (xxii. 2); all in harmony with our Lord’s words to His
Apostles, ‘‘ Ye shall sit on Twelve Thrones judging the Twelve
Tribes of Israel.” (Matt. xix. 28.)
Compare the note above, Matt. x. 2, on the Moral and Theo-
logical value and signification of the Number Twelve, and also
on its components Three and Four ; and see below on xi. 3.
This number, like the other numbers in the Apocalypse, has
therefore a didactic character. The number Twelve times Twelve
thousand, describing the Servants of God sealed in their foreheads,
exhibits a fundamental principle, which may be demonstrated from
other parts of Holy Scripture. It displays the duty of infernal
union, and of visible communion, and of stedfast continuance “ in
the doctrine and fellowship of the Ayposties, and in breaking
of bread and prayers.” (Acts ii. 42.) ‘‘The sameness of the
number sealed in each of these Twelve tribes,’ say the ancient
Greek Expositors, p. 287, ‘‘shows the universal dissemination of
the same Apostolic seed; and the multiplication of twelve times
twelve by a thousand shows the frui(/ulness of the seed sown by
the Apostles, who were the chosen disciples and divinely com-
missioned ministers of Him who was the Grain of Corn that
fell into the earth and died, and brought forth much fruit” (John
xii. 24). By the gracious influence of the Holy Ghost, poured
out upon the seed, “" 8 little one became a thousand, and a small
one a strong Nation; the Lord hastened it in His time.” (Isa. lx.
22.) “ By this mystical number 144,000,’’ says Primasins, “‘ the
innumerable multitude of the Elect is signified.”
Further, lest any one should imagine, that this number of the
Twelve Tribes of the sealed is to be interpreted literally, and
that the servants of God make only 80 email a number as 144,000 ;
or that these Tribes are literally Tribes of Israel; St. John takes
care to add that they are innumerable, and come from every
nation under heaven. He says, ‘ After this I beheld, and, lo,
α great multitude, which no man could number, of every nation,
and tribes, and peoples, and tongues, stood before lhe Throne,
and before the Lamié, clothed with white robes, and palms in
their hands ; and they cry with a loud voice, saying, Salvation
to our God which sitteth upon the throne, and unto the Lamb.’”
It is well observed here by Aug. 7 and Primasius, and Bede,
that St. John here combines together in one those whom he had
before specified singly. He thus aptly intimates that each of the
elect in each tribe, in each age, and each country, of the spiritual
Israel, is well known to Him who calleth all His sheep by name
(John x. 3. 11), and numbereth every hair of our heads (Matt. x.
30), and that they are also uniéed in one body in Christ, before
His throne in heaven; they are all joined in the same Root of
David, and all are the Seed of Abraham, by faith in Christ.
It being therefore understood, that they, who are sealed, re-
present the complete number of God's servants from every nation
under heaven ; the question now arises,
What principle determines the arrangement and designation
of these Tribes of the Christian Israel,—that is, of the Church
Universal, containing both Jews and Gentiles? See Acts xv. 9.
Rom. iii. 29. 1 Cor. xii. 13. Gal. iii. 28. Eph. ii. 13—16. Col.
iii. 11.
ὃ For an answer to this question, we must com the
ment of these Twelve Tribes in this Vision, with that of the Twelve
Patriarchs of the literal Israel, as regulated by order of dirtk in
the Old Testament. See Gen. xxix. 32—35; xxx. 1—24.
Ἶ le comparison will be facilitated by the following synoptical
‘able:
Order of the
The Twel Order of Tri maine, ae Ont
6 Twelve er Οἱ bes making the Ox
ae Patriarche order of | eding te thele Starderds |ccording to their Ieke| Huwpaeo and
᾿ in order of the erated in the Tabernacle. ritance in Canaan, East Forty-Four
Gen. xxix. gal 1—24;| Blessings of Jacob. | 8 enum cai : of Jordan. Trovsaxn =!
ΧΧΧΥ. . Exod. i. umb. i. SEALED in the
Gen. xlix. 1—29. Josh. xv. to xix. ApocaLrrsg. |
Rev. vil.4—9. |
. pane ( Reuben Reuben North. Judah Juda
Simeon | sons of Leah. porta paras Daw Asher Naphtali, | FPEAU ἢ sonsofSoseph.| Geuren
udah 7 u Lhd Ἢ ae ponents pied hike 1
jan ilhah ebulun ssachar Simeon eptl
ephiniS Sons of B 7; peaschar alte West. East. pons Meniacken
a an n ssachar Simeon
Aaher} Son oF Zoe. Gud Dat rameare font | Asher Lavi
ssachat sher a) + Na Issachar
zZ chal nd Sons of Leah. Naphtall Gad Benjamin. §Zebulun. μὰ Zabalon
‘osep ‘osep! Asher Reuben J h i
Benjening Sons of Rachel. njamin, “Joseph was in South Gad Bedjunia: :
Egypt already.” * Half Tribe of Manasseh
Revsex Simeon Gad. (Josh. xxii.).
On comparing the natural order by birth, with the order in
the Apocaly pse, we see the following discrepancies :
Judah is here placed before Simeon and Levi, and before
Reuben the first-born. Here is another evidence of the Christian
significance of these tribes.
Judah is placed first, because ‘our Lord sprang out of
Judah"’ (Heb. vii. 14), and is the Lion of the tribe of Judah
(Rev. vii. 5), and Judah and Jerusalem are the Apocalyptic names
of the true Church of God. (Cp. above, ii. 9; iii. 9. 12, and
below, xxi. 2. 10.)
Simeon and Levi, the second and third in order by natural
birth, are degraded in the Apocalypse to the seventh and eighth
places respectively. Here alsois a proof that the names are not to
be taken literally, but have a moral and spiritual sense. Simeon and
Levi are reprobated by the Patriarch Jacob in his prophecy, for
their subtlety and cruelty in punishing the wrong done to their
sister (Gen. xlix. 5); and perhaps in their degradation they sym-
bolize here a moral truth, that good ends are not to be attained
by evil means, and that furious zeal, even in God’s cause, is not
pleasing to Him.
-REVELATION VII. 9, 10.
193
δ Μετὰ ταῦτα εἶδον, καὶ ἰδοὺ ὄχλος πολὺς, ὃν ἀριθμῆσαι αὐτὸν οὐδεὶς «ον. 5. 5,..
ἐδύνατο, ἐκ παντὸς ἔθνους καὶ φυλῶν καὶ λαῶν καὶ γλωσσῶν, ἑστῶτας ἐνώπιον er 4
τοῦ θρόνου καὶ ἐνώπιον τοῦ ᾿Αρνίου, περιβεβλημένους στολὰς λευκὰς, καὶ φοί-
νικες ἐν ταῖς χερσὶν αὐτῶν" 1 ' καὶ κράζουσι φωνῇ μεγάλῃ λέγοντες, σωτηρία 1}Ὁ-.9.
τῷ Θεῷ ἡμῶν τῷ καθημένῳ ἐπὶ τῷ θρόνῳ καὶ τῷ ᾿Αρνίῳ.
Jer. 8. 23.
Hos. 18. 4.
The fifth son of Jacob, namely, Dan, ia altogether excluded
from this list.
That tribe was notorious for its unhappy zeal in receiving
and propagating idolairy (see Judges xviii. 1—31). This inter-
pretation is suggested by Jewish writers themselves (e.g. the
Targum of Joyathan on Exod. xvi. 8, and on Numb. xi. 1; xxii.
41, and Deut. xxv. 18), who represent the name of Dan as a
proverbial by-word for idolatry (see Wetstein, p. 776).
“The reason for the excluding of Dan,” says Hengstenberg
on xi. 13, ‘is, that the only narrative of the Old Testament, in
which Dan played a part, is that respecting the worship of idols
in the Book of Judges (xviii. 1—31); so that the declaration in
chap. xxii. 15 of the Apocalypse, ‘without are idolaters,’ is
here represented by the omission of Dan.”
Here therefore is a protest against Idolatry, as wholly dis-
qualifying for admission into the number of God’s Saints in glory.
Here also is a preparation for the Judgments denounced against
cent in later parts of the Apocalypse (see ix. 20; xxi. 8;
xxii. 15).
Here again the Prophecy of the Patriarch Jacob on his death-
bed, concerning his seed, the heads of the twelve Tribes, and con-
cerning those Tribes themselves, sheds light on this Apocalyptic
Vision of the Tribes of the spiritual Israel, and is illustrated by it.
There is a mystical analogy between the Prophecy and the Vision
which bas not yet been fully unfolded. Dan is omitted here ; and
in the patriarchal prophecy Dan is described in ominous words.
Dan is first portrayed as a Judge or Ruler, and then it is added,
“‘ Dan shall be a serpent in the way, an adder in the path that
biteth the horse heels, so that Ais rider shall fall backward.”
The imagery of that Prophecy connects it with the Apoca-
lyptic visions of the Power of Evil represented by the Serpent
(xii. 9. 14, 15; xx. 2); and the Rider in the Prophecy may
have also a connexion with (he Rider in the Vision of the Seals
of the Apocalypse (see above, vi. 4, 5), and may represent the
destiny and punishment of Evil recoiling on and supplanting
itself. There seems to be an expression of this feeling in the
patristic Exposition, that ‘‘ Antichrist would rise from Dan,” Hip-
polylus, p. 7, ed. Lagarde ; cp. Ireneus (v. 30. 2), who notices
the omission of Dan here, and connects it with Jeremiah’s pro-
phecy, viii. 16, 17, ‘‘ The snorting of horses was heard from Dan
—behold, I will send serpents ;”’ and he regards Dan as a sym-
bol of the Man of Sin.
Another name of a Tribe omitted is Ephraim.
The defection of the Ten Tribes from the House of David
and from the worship at Jerusalem, commenced with Ephraim
(2 Sam. ii. 9), and was mainly promoted by Ephraim (1 Kings
xii, 25. Isa. vii. 9. 17).
Samaria, the capital of Israel, and the Samaritan Temple at
Gerizim, distinct from Judah, and the Temple at Jerusalem, were
in the tribe of Ephraim. Ephraim is often mentioned by the
Prophets as the rival of Judah, and as a synonym for Israel as
opposed to Judah, and even combining with the enemies of Judah
and Jerusalem—the Church of God; see particularly the words
in Isa. vii. 2. It was told Ahaz, Syria is confederate with
Ephraim: see also vv. 5 and 17, where Ephraim is charged with
the ἫΝ of the schism of Jeroboam (see also Isa. ix. 9; cp. Jer.
vii. 15).
The prophecies of Hosea sbound with denunciations and
warnings against Ephraim (Hos. v. 3. 9. 13; vi. 4. 10; vii. 1. 8;
viii. 9. 11; ix. 3. 8. 11. 13; xi. 12; xii. 1. 14), which, assuredly,
are applicable to the schisms and heresies, the anbelief and un-
godliness, of a corrupt Christendom.
Therefore, in the omission of Ephraim from the number of
the Saints, there is a divine caution and exhortation addressed to
Christians, that they should flee from those sins for which
Ephraim is condemned by the Voice of God in the Old Testa-
ment; especially from the sin of schism.
The family of Ephraim is not dealt with here precisely in
the same way as Dan is. Dan and his seed are altogether
omitted. But Joseph the Father of Ephraim, and Manasseh the
brother of Ephraim, are both admitted into this catalogue:
whereas in the division of Canaan among the Tribes, Joseph had
been represented by his two sons, Ephraim and Manasseh.
This may be designed to exhibit the contrast between the
earthly and heavenly inheritance ; and to show that the principles
Vou. Il.—Parr IV,
by which this Apocalyptic enumeration is regulated are not
natural, but spiritual.
Ephraim’s seed, in so far as they are children of Joseph's faith,
may yet have an inheritance; though not as far as they commit
those sins which gave Ephraim a character of rivalry and hostility
to Judsh, the true Church of God. And though Ephraim and
Manasseh were brothers in blood, yet ‘one is taken, the other
left ’’ (Matt. xxiv. 40. Luke xvii. 84 -- 86), so it will be in the
heavenly Canaan. It is not ‘natural birth, but spiritual birth,
not carnal brotherhood, but brotherhood in Christ, which will
gain an entrance there.
Naphtali, who by birth was fifth, is sixth in order in the
Apocalypse. Gad and Asher, who were seventh and eighth by
birth, are here placed second and third.
These three were children of handmaids ; Naphtali, of Bilhah,
Rachel’s handmaid; Gad and Asher, of Zilpah, Leah’s Aand-
maid ; and yet they are here elevated in rank, and are placed be-
fore Simeon and Levi, the children of Leah, and before Manasseh,
descended, through Joseph, from Rachel.
The moral of this transposition is, that circumstances of
worldly birth are of no account in the Christian Church ; the sons
of the stranger are brought to God’s holy mountain (Isa. lvi. 6) ;
the Church of God herself is a Spouse wedded from the heathen
world (cp. on Matt. i. 3), and the Gentile is preferred to the
Jew; “there are last that will be first, and first that will be last ’’
(Luke xiii. 30).
The last four names are the same in the order of Birth, and
also of the Apocalypse. One pair of them, Issachar and Zebulun,
is from Leah; the other pair, Joseph and Benjamin, is from
Rachel.
There is another resemblance in the two orders of names.
In the literal Israel, the children of the same mother were
born, in successive births, by pairs. Thus, from Leah came
Reuben and Simeon, Levi and Judah, by successive births. From
Rachel’s handmaid came, in like manner, Dan and Naphtali.
From Leah’s handmaid came Gad and Asher. From Leah came
Issachar and Zebulun. From Rachel came also Joseph and Ben-
jamin in successive births; see the synoptical table in p. 192.
The same principle is visible in the order of the Apocalypse.
Here Judah and Reuben, from Leah, are ranged side by side ;
so, from Leah’s handmaid, Gad and Asher. From Rachel’s hand- ὁ
maid, Naphtali. Dan, the son of Rachel's handmaid, is here
omitted ; and Manasseh, from Rachel through Joseph, is intro-
duced; but not Ephraim, who does mof appear. From Leah,
Simeon and Levi are placed together, and another pair, Issachar
and Zebulun. From Rachel, Joseph and Benjawin.
The foundation in the Old covenant was laid on a pair of
Brothers, Moses and Aaron. And Christ, in calling His Twelve
Apostles, chose three pairs of Brothers— Simon and Andrew;
ταν and John; James and Jude (see note above, on Matt.
iv. 18).
Thus Almighty God has recognized and commended natural
relationship as the groundwork of Christian affection and co-
operation. Doubtless it will be seen hereafter, that ties of natural
kindred have been instrumental—according to the benevolent
design of the Universal Father of the spiritual Israel—in pro-
moting spiritual edification and everlasting happiness and unity
re the blessed family and household of the Saints glorified in
eaven.
9. μετὰ ταῦτα εἶδο»)] After this I beheld, and lo! a great
multitude, which no man could number, of every Nation and
Tribes and Peoples and Tongues stood before the throne and
before the Lamb, clothed with white robes, and palms in their
hands; and they cry with a loud voice, saying, Salvation to our
God that sitteth upon the throne and unto the Lamb.
On the accusative περιβεβλημένους, the reading of A, B, C,
cp. xiv. 14; xviii. 12; see Winer, p. 414, and p. 511. Two con-
structions are blended together. Observe the transition from the
singular ἔθνους to the plural φυλῶν ; the words φυλῶν and λαῶν
declare that not the Jews only (who appropriate the terms φυλὴ
and λαὸς to themselves) but al/ men are tribes and people of God.
The true Israel of God, the Church called from all Nations,
and now glorified and triumphant, after the completion of her
pilgrimage through the wilderness of the world, and after her
entrance into the Canasn of her rest, and to the oy Jeru-
c
194 REVELATION VII. 11—17.
N Kat πάντες οἱ ἄγγελοι ἑστήκεισαν κύκλῳ τοῦ θρόνου καὶ τῶν πρεσβυτέρων
καὶ τῶν τεσσάρων ζώων, καὶ ἔπεσαν ἐνώπιον τοῦ θρόνον ἐπὶ τὰ πρόσωπα αὐτῶν,
καὶ προσεκύνησαν τῷ Θεῷ | λέγοντες "Aun ἡ εὐλογία καὶ ἡ δόξα καὶ ἡ
σοφία καὶ ἡ εὐχαριστία καὶ ἡ τιμὴ καὶ ἡ δύναμις καὶ ἡ ἰσχὺς τῷ Θεῷ ἡμῶν εἰς
‘ 2A A 227 3 4
τοὺς αἰῶνας τῶν αἰώνων, ἀμήν.
ἰδ Καὶ ἀπεκρίθη εἷς ἐκ τῶν πρεσβυτέρων λέγων μοι, Οὗτοι οἱ περιβεβλημένοι
gIna. 1. 18. τὰς στολὰς τὰς λευκὰς τίνες εἰσὶ, καὶ πόθεν ἦλθον ; 1 " καὶ εἴρηκα αὐτῷ, Κύριέ
LJohn7. | μον, σὺ οἶδας. Καὶ εἶπέ μοι, Οὗτοί εἰσιν οἱ ἐρχόμενοι ἐκ τῆς θλίψεως
Ww. τῆς μεγάλης, Kal ἔπλυναν τὰς στολὰς αὐτῶν καὶ ἐλεύκαναν αὐτὰς ἐν τῷ
σ a: , 15h ὃ \ alr 2 “ a θ, , a a \
his. 45,6 αἵματι τοῦ “Apviov ua τοῦτό εἶσιν ἐνώπιον τοῦ θρόνον τοῦ Θεοῦ, καὶ
.. 121. 6. wn a a a
λατρεύουσιν αὐτῷ ἡμέρας καὶ νυκτὸς ἐν τῷ ναῷ αὐτοῦ" καὶ ὁ καθήμενος ἐπὶ τοῦ
, , 9 5 9 , 16 i 2 , ¥ > δὲ ὃ , Ὅν > δὲ
ipeias. θρόνου σκηνώσει ἐπ᾽ αὐτούς" 'δ' οὐ πεινάσουσιν ἔτι, οὐδὲ διψήσουσιν ἔτι, οὐδὲ
Ba, 49, a
KPa. 251. μὴ πέσῃ ἐπ᾽ αὐτοὺς ὁ ἥλιος, οὐδὲ πᾶν καῦμα, 7 * ὅτι τὸ ᾿Αρνίον τὸ ἀνὰ μέσον
δι δόκϑ: a , ~ os ve , > Noy a ν, ‘
ae του θρόνον ποιμανει QUTOUS, και ὁδηγήσει QuTous ἐπι ζωῆς TYAS ὑδάτων, καὶ
ἐξαλείψει ὃ Θεὸς πᾶν δάκρυον ἐκ τῶν ὀφθαλμῶν αὐτῶν.
salem, and after all her conflicts with spiritual Enemies, and after | Lord Jenovag (Iss. xii. 2), ever “ἐπ the midst” of the true
the gathering of her spiritual Harvest, sings Hosannas to God ' Israel (v. 6), being EMMANUEL, God with us, Matt. i. 23.
and to the Lamb. Therefore, the inbabitants of the Christian Sion may well
18. καὶ ἀπεκρίθη] And one of the elders answered, saying | Ty aloud and shout, with Hosannas; as the literal Israel did at
unto me, Who are these who are arrayed in the white robes? and | the feast of Tabernacles. . ᾿ ᾿
whence came they? And I said unto him, Sir, thou knowest. That Feast, which celebrated the ingathering of the Fruits of
And he said to me, These are they who come out of the great | the Earth, typified the ingathering of the spiritual Harvest, con-
tribulation, and washed their robes, and made them white in the | sequent on the outpouring of the gracious rain of the Holy Spirit
blood of the Lamb. Therefore are they before the throne of | (Ps. Ixviii. 9), sent to God’s inheritance, the Church, through the
God, and serve Him day and night in His temple: and He that | Incarnation of Christ and His Enthronization in our Nature at
sitteth on the throne shall tabernacle upon them. They shail | the Right Hand of God. 4
hunger no more, neither thirst any more; neither shall the sun | __ Indeed, the Feast of Tabernacles, commemorating the dwell-
light on them, nor any heat. For the Lamb which is in the ' ing of the Israelites in tabernacles, and of the God of Israel
midst of the throne shall feed them, and shall lead them unto | Himself in a Tabernacle in the wilderness, appears to have been
Sountains of waters of life; and God shall wipe away every tear | designed as a Type of the crowning mercy of God in the falness of
‘from their eyes. bis τὰν a of God to tk ἐν ἡμῖν; Le
They are clothed with while robes, and have palms in their | Pitched favs Lavernacte in our Nature (see On Jodn 1. ΣΦ}: an
hands, aul sing salvation to our God and the Lamb, The Palm | Of all the gracious gifts of the Living Waters of the Holy Ghost,
is an emblem of Victory. As such, it is found engraved on and the Glorious Vision of God, and triumphant beatification of hes-
monumental slabs in the Catacombs of Rome, indicating that after δ» winch result from the Locaristion, See abore:on Jona Wh a
the battles of life, they, who are buried there, have triumphed by The disciples of Christ and the People of Jerusalem, who too!
the power of Christ. See Aringhi, Roma Subterranea, cap. xv., branches of Palms, and Sung Hosannas to Christ, when He rode
and cap. xx. on the young ass in His triumphant Entry into Jerusalem, and
Doubtless, also, in this Vision, th isa veferwice to the when He gave a glimpse of His future glory, and symbolized the
rejoicing at the Feast of Tabernactes, ἡ σκην ia, which w. salvation of the Heathen World (see notes on Matt. xxi. 5. 8, 9),
’ J as Η
nt last of the th eae a Ν μὴ Festival ge 1Y Teen lee were moved to adopt the language and practices of the Feast of
|
|
|
in the seventh month, and lasted for seven days, and had a great T — ἴῃ ἐκ διθως the pala er, pints of the imagery
sabbath on the eighth day, and was called “the Festival,” the | :. this Vision of the Apocalypse.
crown and glory of all Festivals, and closed the sacred rejoicings The Israel of God, now that its journey and warfare is over, and
of jhe Hebrew year. 890 the notes sbore on John vii. 2. 375 | that the Harvest of the Saints is gathered in, takes palm branchee
856 05 oats Dees an etatein here, p. 777. ᾿ and sings Hosannas to God; and they are before the throne of
That Festival commemorated the Journey of the Israelites | Gud, and serve Him day and niyht in His temple, and God shall
through the wilderness, when they dwelt in Tabernacles or Tents,
tab rf th ὕσει ἐπ᾽ αὑτοὺ v. J5 here); Hi
and God Himself tavernacled among them; and the Ingathering ee pes
ὴ ind t Who pitched His tabernacle with Israel in the wilderness of
of the Fruits of the Harvest was celebrated with joy and thanks- | Arabia, He who overshadowed them with the Pillar of Cloud,
giving at that feast.
. , _ | and led them by the Pillar of Fire, He who pitched His taber-
, They who took part in that festival bare palm branches in | pacie in us (John i. 14), shall now tabernacle upon them for ever:
their hands, and cried with loud voices Hosanna, ‘ Save us, we | and as the /iteral Israel were fed from heaven with angels’ food,
beseech Thee,” and praised God for His mercies in the past year. | and 80 the cravings of their Aunger were satisfied, and as their
2 Macc. x. 6, 7. Indeed, the Palm branches were called Ho- | shirst was slaked by the gushing stream in the sandy desert, and
sannas. as they were sheltered from the scorching heat of the sun by the
At that Feast also, they drew water in golden urns from the | refreshing shade of the cloud, so the spiritual Isracl shall feel
pool of Siloam, which had a typical reference to the future out-
God’s love and goodness; they shall hunger no more, nor
pouring of the living waters of the Gospel. See on John ix. 7. They | thirst any more, nor shall the aun light upon them, nor any heat
poured out that water from Siloam, on the great altar, in memo- | (v. 16); and He who gave them manna from heaven and water
rial of the water which had flowed from the smitten Rock in the | from the rock in the wilderness; He whose mercies were cele-
wilderness, another type of Christ, 1 Cor. x. 4; and they chanted | brated and typified by drawing water from the well of Siloam ; He
the great Hallel (Ps. cxiii.—cxviii.), in which they celebrated the | who gave the true manna ie | the living waters in His Word and
deliverances from Egypt and their entrance into Canaan. ‘‘ When | Sacraments, and in the gifts of the Holy Ghost, shall lead them
Israel came out of Egypt; the sea saw that and fled: Jordan | to fountains of waters of life, and shall wipe away every tear from
was driven back; Tremble thou Earth at the presence of the | their eyes.
Lord, at the presence of the God of Jacob, who turned the rock The rich store of allusions contained in the word σκηνώσει
into 8 standing water, and the flint-stone into a springing well” | ought to be carefully treasured up in the mind of the reader, δ
(Ps. cxiv.1—8); and to it Isaiah alludes, ‘‘ With joy shall ye draw | showing that the Prophecies and Types of the Old Testament,
water out of the wells of Salvation.” (Isa. xii. 3.) especially in the Pilgrimage through the Wilderness, and the festive
That sublime prophecy had pre-announced the pouring out | ceremonial of the Hebrew Ritual, will have their full accomplisb-
of the living waters of Salvation, by the effusion of the Holy | ment in the heavenly glory of Christ and His Saints (see Exod.
Ghost, consequent on the Incarnation of Cuaist, who is the | xxv. 8; xxix. 43. Ps. Ixviii. 18. Ezek. xxxvii. 27. 1 Cor. x. 11).
REVELATION VIII. 1.
VIII. 1 Kat dre ἤνοιξε τὴν σφραγῖδα τὴν
ρανῷ ὡς ἡμιώριον.
The Sevenra or Last ὅκαι,. The End of the world.
Ca. VILL. 1. καὶ ὅτε ἤνοιξε] And when He opened the seventh
seal, there was silence in heaven about the space of half an hour.
There is silence for half an hour. St. John has now a brief
view of the eternal peace of heaven. ‘Cernit inifium quietis
wterne ” (Viclorinus, Aug. 7, Primasius, Bede).
The silence here is described as short, because St. Jobn has
only a glimpse here of what will be described more fully hereafter
(in chaps. xxi. xxii.), viz. the peace and happiness of heaven; and
because he must now be called away to describe other Visions of
a different kind. He is allowed to have a foretaste of the future
peace of Eternity ; and is then summoned from that Aailf-hour’s
silence to listen to the terrible blasts of the Sgven Taumputs.
This silence (say the ancient Greek Expositors, p. 298) may
also serve to remind us, that the second Advent of Christ is kept
secret, and cometh not with observation (Luke xvii. 20), and the
silence is short, only for half an hour, for that secret Coming will
soon accomplish its work, by the speedy destruction of evil.
Thus end the Seven Seats. The Roll, that had been
sealed up, has now been opened, and all its contents unfolded to
the View. Their moral is very consolatory and instructive. Cp. |
above, p. 190.
In the firat seal, symbolizing the first age of Christianity,
Christ went forth conquering and to conquer (vi. 2), triamphing
over Sin and Satan by His Death and glorious Resurrection
and Ascension. Yet, after that glorious Victory, He and His
Church have been opposed by Satan, in various forms, on the red
horse, on the black horse, and on the pale horse (vi. 4—8). This
was revealed by the Visions of the Second, Third, and Fourth °
Seals. It has also been revealed in the Fifth and Sixth Seals, that
the will still have to endure many afflictions even fo the end; and
that it will almost seem to the Saints departed that Christ was
tarrying too long, and had forgotten His faithful servants (vi.9 --
11). It has been also revealed in the Sixth Seal (vi. 12—17),
that the Last Days of the Church will bring the severest trial;
and that ber path will be through great (ridu/ation (vii. 14), to the
fruition of eternal felicity.
But there is also consolation in this Prophetic Roll, for
Christians of every age.
Christ will at length send forth His Angels to gather His
Elect from the four winds, and not one of them will be hurt an the
Judgments which will overtake the world. They will all be sealed
by God as His own, and be preserved in the wreck; and when
the number of God's servants is completed, and gathered in from
all parts of the world, to which the Gospel will have been
preached (vii. 9; cp. Matt. xxiv. 14. Mark xiii. 10), then all the
Enemies of Christ will be overcome; then will ensue the silence
of the Seventh Seal (viii. 1). No voice will be,raised any more
against God. All the Earth will keep silence re Him (Hab.
ii. 20). After the Storm there will be Peace. The blessedness
of His Servants will be consummated in the Society of the
Holy Angels, and in the beatific Vision of God; they will praise |
God and the Lamb as their Saviour (vii. 10). All things will then |
be seen to have ministered to the manifestation of the divine |
|
love, and to have ‘‘ worked together for good to them that love
Him” (Rom. viii. 28), and be a theme for a never-ending
ascription of ‘ Blessing, and Glory, and Wisdom, and Thanks-
giving, aod Honour, and Power, and Might, to God for ever
and ever. Amen" (vii. 12).
195
ἑβδόμην, ἐγένετο σιγὴ ἐν τῷ οὐ-
the righteous, after trials, and sufferings for the Truth, is now
succeeded by a prophetic view of punishment which will be in-
flicted on the wicked, after temporary friumphs and opfressions of
the Truth.
On the one hand, God announces reward to the yood; “ Say
ye to the riyhteous, it shall be well with him, for they shall eat
the fruit of their doings.’ On the other hand, He adds a denun-
ciation of punishment to the wicked, “‘ Woe unto the wicked, it
shall be i// with him, for the reward of his hands shall be given
him "’ (Isa. iii. 11). This prophetic declaration displays in two
consecutive sentences the substance of the moral of the SEALs,
on the one hand; and of the Trumpets on the other.
The former sentence is the moral of the Seven SEALS.
The latter sentence is the moral of the Seven TRUMPETS.
(2) The Seven Trumpets are prefaced by Prayers of the Saints
to God (viii. 2-4). The Trumpets are represented as sending
forth divine answers to those prayers. The Saints of God are in
8 state of trial and tribulation; and their arms are Prayers and
Tears. They commend their cause to God, and pray to Him for
deliverance from their enemies. All Saints, whether on earth or
under the altar (vi. 9), pray for the Coming of Christ’s Kingdom,
when all His Enemies will be put under His feet (1 Cor. xv. 24.
27), and when the happiness of all His faithful servants will be
consummated both in body and soul in heaven.
The Twelfth Chapter of the Acts of the Apostles has displayed
to us a striking specimen of this work of the Charch, praying for
deliverance from her enemies; and it bas shown the result of her
Prayers in the overthrow of her Enemies.
The Apostle St. James, the brother of St. John, had been
slain by the sword of King Herod Agrippa; the Apostle St.
Peter had been put in prison by the‘same King (Acts xii. |—¥).
The Church makes unceasing intercessions for him (Acts xii. 5.
12). He is miraculously delivered by an Angel on the eve of the
day when Herod would have brought him forth for execution ; and
Herod, the persecutor, is smitten by an Angel, when sitting on
his Throne, in the height of his pride and glory (xii. 21—23).
That narrative presents an Epitome of the History of God's
Judgments on the Persecutors of His Church; and may serve to
illustrate the design of the Zrumpets, preceded by the prayers
of the Saints (viii. 2—4).
(3) In Holy Scripture the sound of the Trumpet is a prepa-
rative for war, especially for a war waged by God Himself and
His people against their enemies. “If ye go to war in your land
against the Enemy that oppresseth you, then ye shall blow an
alarm with the Tytmpels, and ye shall be remembered before the
Lord your God, and be saved from your enemies’ (see Numb.
x. 9. Cp. Amos iii. 6). ;
The Seven Trumpets of the Apocalypse announce the goings
forth of the Lord of Hosts to war, in order to save His people by
punishing their oppressors.
(4) Again, in Holy Scripture, the Trumpet is the instrument
to 0) used by the Israelites for convoking the People (Numb.
x. 10).
It is also to be used to proclaim the year of Jubilee (Levit.
xxv. 8—10).
Therefore, Trumpets are used with great propriety in the
Apocalypse to ‘‘call the nations to see the punishment of the
Antichristian power, which, though Christian in name, persecutes
' the faithful” (Bishop Wilson). And the sounding of the Seven
St. John, having delivered this Prophecy, and having minis-
tered this comfort to the Church of every age and country, now
re-ascends to the first age of Christianity; or, as ancient Ex-
positors express it, ‘‘ recapifulat ab origine.”’
He proceeds to ,
Trumpets of the Apocalypse ends in an universal Jubilee for the
deliverance of the People of God (xi. 15).
(5) The Trumpet is aleo specified in the Gospel as the signal
of the Universal Judgment of the Great Day. “ The Lord Himself
reveal the prophetic History of the Christian Church from the , shall descend from heaven with a shout, with the voice of the
beginning, in another form and aspect, in the Seven Trumpsrs. | Archangel and the
of God ’’ (2 Thess. iv. 16). ‘The
| Treempet shall sound, and the dead shall be raised’? (1 Cor.
᾿ What now is the design and character of the Seven Trum-
Pets?
They are prophetic announcements of the Divine Judgments
on the Enemies of Christ and His Church, from the time of
His First Advent until the Day of Doom.
This will appear from the following considerations :
(1) The Trumpets follow next in order to the Szats. The
Seals, as we have already seen, have revealed a view of the suf-
xv. 52).
Therofore there is another remarkable fitness in the use of
Trumpets in the Apocalypse, for the purposes which they here
subserve.
The consequences of the Sounding of each of the Seven
| Apocalyptic Trumpets are of a judicial kind; the first Trumpet
is followed by inflictions of chastisement on the Earth (viii. 7) ;
the second Trumpet, by vengeance on the Sea (v. 8, 9); the third
Jerings of the Church from the time of the First Coming of , Trumpet by plagues on the Fountains of Waters (vv. 10, 11);
Christ to the End of time, and of the full and final triumph of and the fourth Trumpet by visitations on heavenly bodies (v. 12) ;
Christ, and of the everlasting blessedness of His servants, after , and it is especially declared that the last three Trumpets are three
the trials and tribulations of this world. _ Trumpets of Woe to the inhabiters of the Earth (viii. 13); that
This prophetic view of the happiness which is reserved for | is, to the enemies of God πε oe kingdom of heaven (see
ο
196
a Tobit 12. 15.
Luke 1. 19.
2 Chron. 29. 35-- αὐτοῖς ἑπτὰ σά
ΣΝ αὑτοῖς ἑπτὰ σάλπιγγες.
beh. ὅ. 8. & 6. 9.
& 9. 18. & 14. 18.
REVELATION Vill. 2—5.
2* Καὶ εἶδον τοὺς ἑπτὰ ἀγγέλους οὗ ἐνώπιον τοῦ Θεοῦ ἑστήκασι, καὶ ἐδόθησαν
8 Καὶ ἄλλος ἄγγελος ἦλθε, καὶ ἐστάθη ἐπὶ τὸ θυσιαστήριον ἔχων λιβανωτὸν
χρυσοῦν: καὶ ἐδόθη αὐτῷ θυμιάματα πολλὰ, ἵνα δώσῃ ταῖς προσευχαῖς τῶν
c Ps. 141.2.
Luke 1. 10.
ε», , 2 8 , N a . 2 a ,
αγιὼν πάντων ETL TO θυσ ιαστήριον TO χρυσ Ουν TO ἐνώπιον TOU θρόνον"
a
4“ καὶ
ἀνέβη ὃ καπνὸς τῶν θυμιαμάτων ταῖς προσευχαῖς τῶν ἁγίων ἐκ χειρὸς τοῦ
ἀγγέλου ἐνώπιον τοῦ Θεοῦ" ὃ καὶ εἴληφεν ὁ ἄγγελος τὸν λιβανωτὸν, καὶ ἐγέμισεν
αὐτὸν ἐκ τοῦ πυρὸς τοῦ θυσιαστηρίον, καὶ ἔβαλεν εἰς τὴν γῆν" καὶ ἐγένοντο
on i. 7: iii. 10). Finally, the seventh or last Trumpet of the
Apocalypse is the summons of all Nations to the Judgment-Seat
of Christ (see xi. 15 —18).
Thus the six Trumpets represent the Judgments of God, as
preparatory denunciations, warning men with a loud voice to
“consider their ways,’’ and to repent, and to prepare for the
sounding of the Seventh Trumpet, which will convene them to
the general Judgment of the Last Day.
Thus the design of God’s Judgments, even in punishment,
is mercy: ‘‘O Lord, when Thy Judgments are in the Earth, the
inhabitants of the World will learn righteousness.” (Isa. xxvi. 9.)
The last Trumpet reveals the complete overthrow of Christ’s
Enemies, and the execution of His wrath on the wicked, and
the blessed reward of the righteous, and the establishment of His
Kingdom for ever (xi. 15— 18).
Thus it instructs the World, especially Rulers and States.
It displays the infatuation of those who oppose Christ and His
Gospel, and declares the misery which will be theirdoom. The
successive sounds of the Six Trumpets which announce particular
judgments, are rehearsals of the sound of the Seventh Trumpet,
which announces Universal Judgment; when it will be confessed
by all, that ‘verily there is a reward for the righteous, doubtless
there is a God that judgeth the earth.”’ (Ps. lviii. 10.)
(6) Lastly, the Apocalypse is grounded on the principle, that
the Christian Church is the true Jerusalem; and that its faithful
members are the Israel of God (Gal. vi. 16). It teaches the
Christian Church to read her own history in that of the Israelites,
and in their Exodus from Egypt, and in their passage through the
Red Sea, and in their Pilgrimage through the Wilderness of
Arabia. The entrance of the Israelites into the Rest of Canaan
under the leadership of Joshua, and the capture of the Cities of
Canaan, and the subjugation of the Kings of the Caneanites by
the armies of Joshua, and the People of God, are recognized in
the Apocalypse as types and figures, and as prophecies and pledges
of the conquests of the Christian Church under the guidance of
her heavenly Joshua, Jesus Christ, and of her admission to the
everlasting joys of her heavenly inheritance. See above, Intro-
duction, pp. 144, 145, and on ii. 9, and on vii. 4 -- 9.
Especially, as has been observed by ancient Expositors, there
is a reference in the Seven Trumpets of the Apocalypse to the
history of the capture of that great City,—which is one of the
scriptural emblems of the Power of this World arrayed against
Christ,—the city of Jericho.
By God’s command, Joshua compassed Jericho six times on
six successive days. First went the armed men, then seven Priests
with seven Trumpets of rams’ horns ; then came the Ark ; then the
People followed. On each of the siz days, the Priests blew the
trumpets once, and the People were silent. But on the seventh
day the seven Priests, and the People with them, compassed the
city seven times; and at the seventh time, when the seven Priests
blew the seven Trumpets, all the People shouted with a great
shout; and the wall of the City fell down fiat, and the People
went up and captured Jericho. (Josh. vi. 1—20.) And after its
fall, they marched victoriously under the command of Joshua, the
type of Jesus, to the possession of Canaan the promised land, the
type of Heaven.
The Apocalyptic Vision reveals Seveu Angels and Seven Trum-
. The tirst six Trumpets pre-announce successive Judgments
of God. At length, when the seventh Trumpet sounds, the walls
of this world’s Jericho will fall flat, and the victorious army of the
heavenly Joshua will follow the Captain of their salvation into
their everlasting inheritance.
The Prayers of all Saints before the SounpiNG of the
TRUMPETS.
2. καὶ εἶδον] And I saw the seven Angels which stood before
God ; and to them were given Seven Trumpets.
8. καὶ ἄλλος} And another Angel came and stood at the altar,
having a golden censer.
Here is a reference to the act of the Priest ministering at the
Golden Altar of Incense before the Veil in the Temple (see above
on Luke i. 9, and Heb. ix. 4), and offering incense there, which
is a type of prayer (see above, v. 8). And there was given unto
him much incense, that he should give it to the prayers of all
Saints upon the golden altar before the throne. Observe, there
is no mention here, or in any other place of the Apocalypse, of
an Altar before the Veil: the Veil has disappeared under the
Gospel (Matt. xxvii. 51. Heb. ix. 8). The Apocalypse is an wn-
veiling of heaven, now opened by Christ. The Holy of Holies
is revealed, and the Altar is not before a Veil, but before the
Throne. See above on iv. 1.
The Angel is not here ted as giving efficacy to the
prayers of all Saints, but as taking part in them. There is a
communication of Prayer between Ali Saints (namely, the Saints
departed and the Saints on earth), and the Holy Angels in
heaven. The Angels unite in offices of prayer with the Church
on earth, and with the spirits of the Saints departed, for the
deliverance of God’s servants from their enemies. See Heb. xii.
22, 23, where the Saints on earth are represented as associated in
one communion with the Angels and with the Spirits of just men
made perfect. Cp. Bp. Pearson, Art. ix. p. 662, and By. Bull,
Sermon on the Offices of the Angels towards the Faithful.
Some Interpreters suppose that the other Angel is Christ,
our High Priest, the only Mediator between God and men
(1 Tim. ii. 5), ministering in the heavenly Temple, where ‘He
ever liveth to make intercession for us.”’ Heb. vii. 25; ix. 24.
Christ, in His Auman character and priestly office, may be called
another Angel. He is so called, x. 1. Cp. xiv. 17 ; xviii. 1 ; xx. 1.
Hence Primasius says, ‘‘The Angel here is Our Lord, by
whom all our prayers have acceas to God (Eph. ii. 18; iii. 12),
and tgerefore the Apostle says, ‘Through Him we offer the sacri-
fice of praise to God continually’ (Heb. xiii. 15; cp. 1 Pet. ii. 5);
and St. John says, ‘ He is our Advocate with the Father’”’ (1 John
ii. 1). This interpretation is sanctioned by other ancient inter-
preters, such as Avg.(7) and Bede, and by Vilringa, Bohmer,
and others of later date, and it represents the important truth, that
the deliverance of God’s people from the hands of their Enemies,
smitten by His [ndgments, is due to the ministry of Christ in
heaven, presenting the incense of the Prayers of the Church, in
the golden censer of His own merits.
The dative here, ταῖς προσευχαῖς, is a dativus commodi ; the
incense was given to the prayers, and made them pleasing to God.
Cp. Winer, § 31, p. 193. And so the dative is rightly under-
stood by Vitringa, Ewald, De Wette, Ebrard, and Diisterdieck.
4,5. καὶ ἀνέβη] And the smoke of the incense (added) fo
the prayers of the Saints (cp. v. 3) went up before God ont of
the hand of the Angel. And the Angel has taken (εἴληφεν, has
taken and holds ; on this perfect tense, see above note, v. 7) the
censer, and he filled it from the fire of the Altar (of Incense, the
type of Prayer), and cast it to the Earth: and there were Voices,
and Lightnings, and an Earthquake ; and the Seven Angels who
had the Seven Trumpets, prepared themselves (0 sound their
Trumpets.
Voices, Thunders, Lightnings, and Earthquakes, are signs
and instruments of God’s Judgments against His enemies. (A
Lapide, Bengel, Ewald, De Wette, Hengstenberg.) Thé Divine
Judgments to be announced by the Seven Trumpets of the Seven
Angels, are represented as consequent on the prayers of ali the,
Saints — prayers presented in heaven by the Angel, perbaps
Christ, who said, ‘‘ I came to send fire on earth” (Luke xii. 49.
Primasius). These judgments are preludes of the great fire of
the Day of Judgment which will consume the world (2 Pet. iii. 7).
The Saints who are on earth, and the Saints departed, whose
souls are in Paradise (see vi. 9), pray to God for the deliverance
of His Church, and for the manifestation of His Power and
Justice; and their Prayers are presented before the Throne of
God ; and in answer to their Prayers, He ordains or permits such
penal Visitations on the world as are best adapted to those ends.
Here is a striking evidence of the power of united Prayer.
It is a lever which moves the World.
REVELATION VIII. 6—8.
τὸ XN Ν A XN 9 a Ν ,
φωναὶ και βρονταὶ καὶ ἀστραπαι καὶ σεισμος.
197
6 Καὶ οἱ ἑπτὰ ἄγγελοι οἱ
Ψν x ε x La ε ’ ε “ ον ’
ἔχοντες τὰς ἑπτὰ σάλπιγγας ἡτοίμασαν ἑαυτοὺς ἵνα σαλπίσωσι.
Τ 4 Καὶ ὁ πρῶτος ἐσάλπισε' καὶ ἐγένετο χάλαζα καὶ πῦρ μεμιγμένα ἐν αἵματι, ἃ Beck. 38. 2.
καὶ ἐβλήθη εἰς τὴν γῆν: καὶ τὸ τρίτον τῆς γῆς κατεκάη, καὶ τὸ τρίτον τῶν “9.4. ἃ 16. 3.
δένδρων κατεκάη, καὶ πᾶς χόρτος χλωρὸς κατεκάη.
Be K. ve ὃ , ¥ x 2 ay ᾿ ν ε ¥ 2 ᾿ ,
at ὁ δεύτερος ἄγγελος ἐσάλπισε' καὶ ὡς ὄρος μέγα πυρὶ καιόμενον
The Finst Trumpet. ᾿
Ἴ. ὁ πρῶτος] The first Angel sounded, and there was hail
and fire mingled with blood, and they were cast upon the Earth:
and the third part of the Earth was burnt up, and the third part
of the Trees was burnt up, and all Grass that was green was
burnt up.
The second seal had represented the Evil One riding on the
horse of fire, and wielding the sword of Persecution, and shedding
the blood of the Martyrs (vi. 4).
In that Seal, the Church suffered; in this Trumpet, her
enemies are punished.
The Judgment here announced is upon the Earth,—that is,
on the Earthly power, opposed to Christ and to His Charch,
which is the Kingdom of Heaven. This Judgment is upon the
Earth (as opposed to Heaven), and upon Trees which grow from the
Earth, and look stately and tall, and derive their strength from
the Earth ; and upon the Green Grass which clothes the Earth.
This Judgment is represented as inflicted by hail (showing a
storm from the north) and fire mingled with ὀίοοα ; and the third
part of the Earth is consumed by fire; and the third part of the
Trees, that is, of Princes and Potentates, proud, powerful, and
prosperous (see Isa. ii. 13; and x. 17, 18, LXX; and above, note
on vii. 1. 3), is consumed by fire; and all the Grass that was
green, that is, the glory and beauty of the earth/y power, is con-
sumed by fire. Cp. Isa. xl. 6—8.
Here again is a reference to the history of the ancient People
of God. :
This and the succeeding Judgments denounced on the worldly
Power, which persecutes Christ and His Church, correspond to
the Judgments inflicted by God upon the worldly power of Pha-
raoh, the oppressor of God’s people, who was chastened by a
plague of hail, and fire with the Aail, which smote every herd of
’ the field, and brake every tree of the field; only in the land of
Goshen, where the children of Israel were, was no hail. (Exod.
ix. 23—26.)
This imagery seems to be adopted here, in order to show
the similarity of the condition of the Church under Moses and
under Christ; and to indicate that the purpose of this visita-
tion was similar to that of the Egyptian plague; in a word, that
the Trumpet announces a Judgment from God on the worldly
power —typified by Pharaoh—for persecuting His People.
The extent of the visitation here is indicated by the use of
the words the third part (i.e. a large part) of ‘the earth, and the
third of the trees. Cp. v. 9, and ix. 15. 18; xii. 4.
When the Apocalypse was written, the Church of Christ was
rsecuted by the power of this world—the power of heathen
me. The Apostle, St. John himself, the disciple whom Jesus
doved (John xxi. 7), was a prisoner for the Word of God (Rev. i.
9) ; and he describes himself ‘as the brother and companion ” of
others “ in tribulation.”
The Church of Christ was then in Egypt; the Cesars were
her Pharaohs. The First Trumpet predicts the woes which would
fall, like a storm of hail and fire, on the earthly power of the
Roman Empire, rebelling against Aeaven; and would afflict the
princely Oaks and tall Cedars of that proud dynasty, and would
wither up its pomp and glory like green Grass scorched by the
Sun.
This Trumpet is like a retributive sequel to the second seal.
It represents the woes which would fall on the Roman Empire in
the fourth century, when it was a prey to the tire and sword of
military violence, and was smitten by a Aail-storm from the
north, whence the Gothic tribes descended as in a tempest upon
it. See the striking language of S. Jerome (de morte Nepotiani,
ad finem), who gives a summary view of the miseries of the Roman
Empire, and of the divine judgments executed on its Emperors,
Constantius, Julian, Valentinian, Valens, Gratian, Valentinian II.,
and on Roman Princes and Potentates, and even private persons, and
exclaims, ‘ The mind shrinks with horror from contemplating the
ruins of our age.” ‘‘ Horret animus ruinas nostri temporis perse-
qui; Romanus orbis ruit, nostris peccatis (he speaks asa Roman)
barbari fortes sunt.’’ And in his second book against Jovinian
(ad fin.), he addresses Rome and says, “If thou art penitent like
Nineveh, thou mayest escape the malediction with which the
Saviour of the world threatens thee in the Apocalypse.’ The
e Jer. 51. 25.
Amos 7. 4.
ch. 16. 8.
irruption of the Goths into Italy is compared to a storm of Aail, and
is called a judgment from heaven by Claudian, de bello Geetico, v.
172, ‘Seu gravis ira De(im seriem meditata ruinis Ex illo quo-
cunque vagos impegit Erinnys Grandinis aut morbi σῖτα." Com-
pare By. Wilson’s note here.
The Seconp Trumpxr.
8. καὶ ὁ δεύτερος ἄγγελος ἐσάλπισε] And the second Angel
sounded, and as it were a great Mountain burning with fire was
cast into the Sea; and the third part of the Sea became blood ;
9.1 And the third part of the creatures which were in the
Sea, the things which had lives, died, and the third part of the
Ships were destroyed.
The Second Trumpet follows naturally from the first. Here
also is mention of fire and of blood. ‘‘ He that leadeth into cap-
tivity shall go into captivity, he that Ailleth with the sword must
be killed with the sword” (xiii. 9).
A great Mountain burning with fire is cast into the sea,
which is the Apocalyptic emblem of tumultuous commotion and
turbulent rage (see v. 13; vii. 1.3; xxi. 1, and compare above,
note on iv. 6).
The removal of Mountains, and the casting of them into the
sea is a scriptural metaphor, descriptive of violent commotions, as
in Ps. xlvi. 2, “" We will not fear, though the Earth be moved,
and the Dfountains be cast into the midst of the Sea.’’
This present prophecy indicates the convulsion of a great and
conspicuous Earthly power, which had been firmly fixed, like a
Mountain, on a solid basis, and rooted in the earth. This Earthly
power is also compared to a burning Mountain; it is like a
volcanic Mountain burning with fire, and pouring forth its deso-
lating streams of lava, withering and scorching the neighbouring
territory.
Here is a noble image of a proud earthly military Dynasty,
sending forth the torrents of its legionary forces to waste pro.
vinces, and to burn villages and cities as with a flood of fire.
The Prophecy predicts the precipitation of this volcanic
Mountain into another element of a very different kind, one of
fluid restlessness and tumultuous agitation.
In the Old Testament, the great City and Empire of Baby-
lon is called ‘‘ a destroying Mountain, which destroyeth the Earth,”
and God threatens to roll it down from the rocks and make it a
burnt mountain (Jer. li. 25).
Tn like manner, the Empire and City of Rome are here
compared “to a great Mountain,’’ on account of its grandeur
and power. And it might well be called a ‘ burning Mountain,”
for it used its power to destroy the servants of God by fire in its
own streets (see above, on Phil. iii. 15), and in many cities of the
Empire.
In this respect, this mention of fire, characterizing Rome as
a Mountain, serves to connect this Judgment of the Second
Trumpet with the Second Seal, where the Enemy of the Church
is described gs riding on the horse like fire (xuppés).
That Great imperial Mountain was uprooted by the assaults
of the Goths, Vandals, and Huns; and the mighty Empire was
dismembered and decomposed ; and its solid Mass was dissolved
and melted away into a swelling Sea, which was long agitated
by the winds and waves of revolutionary storms and political
hurricanes.
Thus the Christian reader of the Apocalypse was led to
recognize in the incuraions of Barbarians into the Roman Empire,
a divine judgment upon it for its sins, especially in persecuting
the Church. The Second Trumpet revealed the judgments in-
flicted upon Rome for the wrongs it did in the Second Seal.
Indeed, those barbarians proclaimed themselves to be exe-
cutioners of God’s judgments on Rome; Salvian (a Latin Chris-
tian writer of that age), in his treatise on the Divine Government
(lib. vii.), says, ‘* they confessed that what they did, was not their
own doing, and that they were hurried on by the Divine Com-
mand.” ‘Ipsi fatebantur non suum esse quod facerent; agi
enim se divino jussu et perurgeri.” Hence, says he, we may
infer the magnitude of our sins, since these barbarians are im-
pelled, against their will, to punish us.
It may also be observed, that in the incursions of these hordes
of barbarians into the Southern provinces of Europe, the wisdom
198
REVELATION VII. 9.
ἐβλήθη εἰς τὴν θάλασσαν: καὶ ἐγένετο τὸ τρίτον τῆς θάλασσης αἷμα, 9 καὶ
3 if Ν , A , Cat > aA ’ ‘ ν᾽ A + x
ἀπέθανε τὸ τρίτον τῶν κτισμάτων τῶν ἐν τῇ θαλάσσῃ, τὰ ἔχοντα ψυχὰς, καὶ τὸ
τρίτον τῶν πλοίων διεφθάρη.
and power of God were glorified, and His truth was manifested,
and His Kingdom was advanced, and “the fierceness of man
turned to His praise " (Ps. Ixxvi. 10).
For, by means of those immigrations, these barbarous tribes
received the knowledge of Christianity. Many of them embraced
the Gospel with fervour, and founded Christian Kingdoms in
Europe. See Dean Jackson's remarks on God's Providence in
raising up the Huns to punish Rome.
“The rule of God’s liberality in disposing Kingdoms, is the
correspondency or proportion which temporal greatness holds
with the execution of His will; whether for punishing those
which have made up the measure of their iniquity, or for the
propagating or preservation of His Church already planted, or for
preparing or ploughing up the hearts of wild and unnurtured
Nations for better receiving the seed of His Gospel.
“When the measure of that prosperity which God, for these
and like purposes, had allotted Rome Heathen, and ‘ her iniquity
became full,’ she and her Provinces became a swifter prey to
barbarous Nations, than any neighbour countries had been to her.
The incredible success of the Goths and Vandals, of the Franks
and Almains, &c,, specially of the Huns, whose furious progress
was like to the vulture’s flight, and seemed to presage the slaugh-
ter which they made, will justify the probability either of Xeno-
phon’s stories concerning Cyrus ; or of Curtius, Arrianus, or other
writers of Alexander’s conquests. Howbeit, this great power was
ποῖ given them altogether to destroy others, but withal to edify
themselves in the faith, and to be made partakers of God’s vine-
yard, which He had now in a manner taken from these ungrateful
husbandmen whom they conquered. The Franks became Chris-
tians through fear of the Almains. Dread of the Hung did drive
the Burgundians to seek sanctuary in the same profession. And
no question, but such of the ancient Christian inhabitants as
outlived there storms, did believe God and His servants better
afterwards than they had done before. Never were there any
times more apt or more powerful to Aindle devotion in such as
were not altogether frozen in unbelief, or benumbed with the
custom of sinning, than these times were. Rome, which had
been the watch-tower of politic wisdom, became more stupid than
Babylon had been, when the day of her visitation did come upon
her. Her citizens (were a mere politician to be their judge)
deserved to be buried in their city’s ruins, for not awaking upon
such and so many dreadful warnings as she had.” Dean Jackson
on the Creed, book vi. pt. ii. chap. xxvii. vol. v. p. 436.
9. τὰ ἔχοντα ψυχάς) the things which had lives, died. This
phrase is to be explained from other similar ones in this book. The
saints of Christ are described as not loving their lives (ras ψυχὰϑ)
unto death (xii. 11), and as conquering by the blood of the Lamb.
And in the plague of the second Vial, every ψυχὴ ζωῆς is said to
have died (xvi. 3), and Babylon at her fall is represented as
despoiled of every desire of her ψυχὴ (xviii. 14), that is, all the
delights of animal existence and gratification ; all “ the lust of her
eyes and the pride of life.”
In accordance with this sense of the word ψυχὴ, the word
‘oxixds is opposed to πνευματικὸς in the New Testament. The
former is the carnally-minded, the latter is the spiritual (see
above, 1 Cor. ii. 14; xv. 44. James iii. 15. Jude 19).
Next, it 18 to be remembered, that, in the Apocalypse, the
verb ἔχω signifies to Ahold fast, as δ freasure, to grasp tenaciously
85 the main good (see vi. 9; xii. 17).
Hence it follows that the sense of these words (τὰ ἔχοντα
ψυχὰς, ἀπέθανε) is, that they, who amid the Judgments that came
upon Rome, would not be weaned from the pleasures of this life,
but still doted upon them ; they, who thus clung to their mere
animal life (ψυχὴ), died, died in body and soul by that death
which is indeed tu be called death.
On the other hand, the faithful Christian was assured, that
whatever might happen to his ψυχὴ, or animal life, in this world,
he would be preserved for another world, in body, soul, and spirit
(see on 1 Thess. v. 23), by the power of Him Who c¥ercame
Death, and Who is ‘the Resurrection and the Life.” Thus
Christ’s own words would be true, that they who found their life
(ψνχὴν), would lose it; and that they, who lost their lives for
His sake, would find them (Matt. x. 39), or, as He expresses it
elsewhere (Luke xvii. 33), ‘he that seeks to save his life (ψυ χὴ ν)
shall dose it, and he who Joses it, shall make it live” ((ωογονήσει);
and again (John xii. 25), “he that /oveth his tife (ψυχὴν) shall
Jose it, and he that haleth his life in this world, shall keep it to
everlasting life’’ (ζωήν ; where the distinction between ζωὴ and
ψυχὴ is to be carefully observed).
Probably St. John bad these words of our Lord in his mind,
when he wrote the Apocalypse; and he supposed that his readers
would remember them, and apply them to the interpretation of
his own language here and throughout this book. Hence it is
rightly said by some ancient Expositors here, e. g. Aug.? that
the ungodly are here described by St. John as those “qui habe-
bant antmas, in carne vivi, sed spiritualiter mortui.”
Observe also, that St. John appropriately uses here the neuer
gender to describe these worldly-minded persons who cling to
their animal life and its pleasures; they are τὰ ἔχοντα ψυχάς. He
does not call them men, but things, the things which have lives,
animal lives, and nothing more ; they die, while they seek to live,
and decauge they seek life, and that on/y; and he thus contrasts
them with the male child of the Church mentioned below (xii. 5),
that is, those noble, masculine spirits who are the genuine offspring
of Christ, and willingly lay down their lives for Him Who died to
redeem them, and thus ἐπ in death, and by death; being born
thereby into that endless life (ζωὴν αἰώνιον), which alone deserves
to be called life. ἥ
The carnal lives and voluptuous habits of the Roman Princes
and Potentates of this time, the Zyeez of the Second Trumpet,
are described by Ammonius Marceilinus (xiv. 6, and xxviii. 4),
in passages cited in the xxxist chapter of Gibson's Decline and
Fall of the Roman Empire.
It is remarkable, that, at the capture and plunder of Rome
by Alaric and the Goths in the third siege (a.p. 410), when “ at
the hour of midnight the Salarian gate was silently opened, and
the inhabitants of Rome were awakened by the tremendous sound
of the Gothic Trumpet’ (Gibbon, chap. xxxi.), the fury of the
invaders was restrained in a marvellous manner from injuring the
Christian Church. Alaric said that he “ war with the
Romans, and not with the Apostles’ (Isidor. Chronic. p. 714.
Cp. Oros. vii. 39, and Procop. de bell. Vand. i. 2, cited by
Gibbon). S. Augustine in his work ‘ De Civitate Dei,” written
on the occasion of this event, in order to vindicate the Christian
Religion against the allegations of Heathens who imputed their
woes to the wrath of their Heathen Gods against those who had
renounced Heathenism for Christianity,—observes, ‘that the
Barbarians spared the Romans for the sake of Christ. Witness,”
says he, ‘“‘the tombs of the Martyrs, and the Churches of the
Apostles, which received as in an asylum both Christians and
Pagans in that devastation of the City. The fury of the barba-
rians raged up to their doors, and there paueed ” (De Civ. Dei, i. 1).
And he affords δὴ interesting illustration of this text when he
says, that ‘“‘many Heathens thus escaped, who now revile the
Gospel, which was the cause of their deliverance ; and impute the
woes of Rome to Christ ; and the benefits they then received they
ascribe to their own destiny ; whereas they ought to ascribe the
evils they then endured to the goodness of God, Who is wont to
correct men’s sins by sufferings, and to try men’s virtues by
affiction, and to translate Piety into a better world, or to retain
it on earth for godly uses; and they ought to ascribe to Christ's
Gospel the wonderful fact, that, contrary to the custom of wars,
the Barbarians epared those who took refuge in places dedicated
to the worship of Christ; and they, who made use of His Name
in order to escape temporal death, ought to be impelled to resort
to Him, in order to escape the pains of death eternal.’’ See also
ibid. i. ο, 3, 4.
S. Augustine deplores the infatuation of the Romans who
would not be corrected by God’s Judgments inflicted on them oy
the armies of the Barbarians. ‘‘ You,” he exclaims, “have been
trodden under foot by the enemy, and yet have not put a rein on
your luxury; you have forfeited the benefits of your calamities,
you have been made most wretched, and have remained most
wicked,—miserrimi facti estis, et pessimi permansistis, et tamen
quod vivitie Dei est, qui vobis parcendo admonuit ut corrigamini
peenitendo.”
— τὸ τρίτον τῶν πλοίων διεφθάρη] the third part of the ships
twas destroyed. The Trumpet announces that ships, the instru-
ments of Commerce and Wealth and Luxury, will be ruined.
Isaiah, in a prophetic passage similar to the present, after the
mention of God’s vengeance against every one that is proud and
lofty, typitied as here by Trees, cedars, and oaks, speaks of Judg-
ments upon ships of Tarshish (ii. 16), where the LXX has ἐπὶ
πᾶν πλοῖον θαλάσσης.
It is a remarkable fact in the history of Alaric’s campaign in
Italy (in a.pv. 409), that “instead of assaulting the Capital at
once,” he directed his efforts against the arsenal of its ships, the
Port of Ostia, the emporium of its commerce, and magazine of its
REVELATION VIII. 10—13.
199
ἡ ig ν “ A
10 ' Καὶ ὁ τρίτος ἄγγελος ἐσάλπισε: καὶ ἔπεσεν ἐκ τοῦ οὐρανοῦ ἀστὴρ μέγας f Tea. 14. 12.
καιόμενος ὡς λαμπὰς, καὶ ἔπεσεν ἐπὶ τὸ τρίτον τῶν ποταμῶν, καὶ ἐπὶ τὰς πηγὰς
a δά lls oy κα na 3 , “΄ εν θ ν᾿ 2 N
Τῶν voaTwY καὶ TO ονομα TOV aaTepos λέγεται ο αψιν Os* Καὶ EYEVETO TO £
Ruth 1. 20,
Exod. 15. 28.
τρίτον τῶν ὑδάτων εἰς dywOov καὶ πολλοὶ τῶν ἀνθρώπων ἀπέθανον ἐκ τῶν 71.5.15.
ὑδάτων, ὅτι ἐπικράνθησαν.
12 κ Ne id » 2 » “9 , Ν id a , Ν Ν
αἱ ὁ τέταρτος ἄγγελος ἐσάλπισε' καὶ ἐπλήγη τὸ τρίτον τοῦ ἡλίου, καὶ τὸ
a wn 9 “Ἢ lel
τρίτον τῆς σελήνης, καὶ τὸ τρίτον τῶν ἀστέρων, ἵνα σκοτισθῇ τὸ τρίτον αὐτῶν,
εε , Ν ΄ 39 A ε ‘ e ,
καὶ ἡ ἡμέρα μὴ φάνῃ τὸ τρίτον αὐτῆς, καὶ ἡ νὺξ ὁμοίως.
Ν Ν Lol ,
13 Καὶ εἶδον, καὶ ἤκουσα ἑνὸς ἀετοῦ πετομένου ἐν μεσουρανήματι λέγοντος
provisions, and “as soon as he was in possession of that place he
summoned the City of Rome to surrender at discretion; and bis
demands were enforced by the declaration, that a refusal or even a
delay would be instantly followed by a destruction of the maga-
zines on which the life of the Roman people depended. The
clamour of the people and the terror of famine subdued the pride
of the senate,” and Alaric was received within the walls of Rome.
Gibbon, ch. xxxi. ,
The Turap Trumpet.
10, 11. καὶ ὁ τρίτος ἄγγελος ἐσάλπισε] And the third Angel
sounded, and there fell from heaven a great Star, burning as a
lamp, and it fell upon the third part of the rivers, and upon the
JSountains of the waters; And the name of the Star is called the
Wormwood: and the third part of the waters was turned into
wormwood ; and many men died of the waters, because they were
made bilter.
Here A, B have 6”Ayw6os, the Wormwood.— Elz. omits the
article.
A Star, in the language of the Apocalypse, is 8 Luminary of
the Church. The Seven Stars are the Angels of the Seven
Churches (i. 20), that is, chief Ministers of the Seven Churches.
A fallen Star is therefore emblematic of a false Teacher. Cp. ix. 1.
He is said to be like a torch (λαμπὰς), because he has no heavenly
light; but flares with earthly tlame, mingled with lurid smoke.
He was set by God in the firmament of the Church, to be 8 guide
to others; but he falls and becomes like a ‘‘ wandering Star, to
which is reserved the blackness of darkness for ever” (Jude 13).
His name is called ὁ "Ἄψινθος, the Wormwood.
Wormwood is very bitter (Billerbeck, Flora Class. pp. 213,
214), and in certain cases produces convulsions, delirium, epilepsy,
avd death (see Winer, ἢ. W. B. ii. p. 688); and is here, as in
other places of Scripture, descriptive of false doctrine. Take
heed, says Moses, when he warns the Israelites against corrupt
doctrines and practices, lest there should be among you a rool
that beareth yall and wormwood. (Deut. xxix.18.) And so God
says by Jeremiah: Because the prophets cause My people to err,
behold, I will feed them with Wormwood. (Jer. xxiii. 15; see
also Amos v. 7; vi. 12.) He will choose their delusions, and
punish them with their own devices. And St. Paul in the same
spirit says, Look diligently lest any fail of the grace of God;
lest any root of bitterness springing up trouble you, and thereby
many be defiled. (Heb. xii. 15.) And St. John’s scholar, S.
Ignatius, in several places, speaks of heresy as ἃ noxious plant,
κακὴ βοτανὴ (Eph. 10, Trall. 6, Phil. 3).
This fallen Star, whose name is Wormwood, represents
Heresy ; and particularly those Heresies concerning the Natures
and Person of Christ; and the Divinity of the Holy Spirit; and
Divine Grace and Free Will; which prevailed in the fifth and sixth
centuries after Christ.
Almost all those Persons who gave their name to those
Heresies were gifted with great mental endowments. They were
Stare ; Stars set in the heaven of the Church to enlighten others.
Arius was distinguished by his ready eloquence and logical acumen.
Nestorius was a Bishop famous for holiness and learning. Euty-
chianism owed its origin to the head of a monastic body. Pela-
gius was remarkable for moral strictness of life.
Here also is another reference to the History of Israel.
Moses, the faithful servant of God, and the leader of His people
in the wilderness, cast wood, which God showed him, into the
bitter waters of Marah, and made them sweet. (Exod. xv. 23.)
But here the false Teacher reverses that action. The Star burning
like a lamp, whose name is Wormwood, falls into the waters and
makes them biffer. Instead of guiding men by the steady light
of true doctrine, over the troubled sea of this world, it falls into
the rivera and wells of Salvation, and embitters the sweet waters
of Holy Scripture, by the infusion of heretical interpretations,
and destroys the souls of men.
This exposition is authorized by ancient Interpreters. This
Star represents a constellation falling from the firmament of the
Church. This Star symbolizes heretical teachers embittering
the waters of Holy Scripture. (Aug. 7? Bede, Aquinas.) And so
Lightfoot here, ‘The third Trumpet brings the Star, ‘ Worm-
wood,’ upon the rivers and fountains of waters; which seemeth to
denote the grievous heresies that should be in the Church, which
should corrupt and embitter the pure springs of Scripture, the
fountains of trath.” And so Vilringa, Bengel, and many others
cited by him.
Thus we are taught to regard Heresies in their true light;
that is, as punishments for the sine of men.
Grievous punishments they alao were, even in a temporal sense,
as was seen in the fury of the Asiatic Monophysites, of the
African Circumcellions, and of the Arian Vandals, under Genseric,
A.D. 477, and Huneric, a.p. 484, and Thrasimund. See the con-
temporary History of Victor Vitensie in Ruinhart's Historia
Persecut. Vandal. 1694. and Vitringa, Anacr. p. 100.
But these and other Heresies were also trials and exercises of
Faith, Hope, and Love; and so served to the manifestation of
God’s grace and glory, and to the purification of His Church.
There must be Heresies, says the Apostle, that they which are
approved may be made manifest among you. (1 Cor. xi. 19.)
Indeed, if there had been no Heresies, the Church would
not possess the explicit declaration of the Christian Faith which
she now has in her Creeda,
The opposition of Heretics constrained her to examine care-
fully the Holy Scriptures; and to proclaim clearly to the world
what is the true Faith which is contained in those Sacred
Writings, and which she had received from Christ and the Apos-
tles; and to deliver a solemn protest and warning against the
erroneous and strange doctrines with which Heretics endeavoured
to corrupt that Faith.
Thus Heresies themselves, while they were Punishments to
the godless, served to prove and confirm the belief of Christians,
and to place the True Faith in a clearer light, and to establish it
on a more solid foundation.
This was a blessed consummation of trial ; and such a result
as that might well be the object of the prayers of Saints.
Here also we may observe the difference of treatment of
similar subjects in the Trumpets and Seals respectively ; and this
serves to bring out the difference of their character. In the Seals,
Heresy is represented as a ¢riai of the Church, and as a severe
suffering to be endured by her (vi. 5, 6). In the Trumpets,
Heresy is treated as a Judgment inflicted on men for sin, and
brought upon them by themselves.
This Trumpet leads the way to.
The Fourts Trumpst.
12. καὶ ὁ τέταρτος ἄγγελος ἐσάλπισε)] And the fourth Angel
sounded, and the third part of the Sun was smitten, and the
third part of the Moon, and the third part of the Stars; so that
the third part of them should be darkened, and the day should
not shine for a third part of it, and the night likewise.
Here we pass from visitations on the elements of earth to
judgments in a higher region, that of heaven. The Sun is smitten,
and the third part of the Moon, and the third part of the Stars.
Here we see ἃ prophecy of a great prevalence of errors, de-
fections,-apostasies, and confusions in Christendom; such as
abounded in the Seventh Century.
This view prepares us for
The Fiera Trumpet.
18. καὶ εἶδον] And 1 beheld and heard one Eagle fiying in
mid-heaven, and saying with a loud voice, Woe, Woe, Woe, to the
inhabiters of the Earth by reason of the remaining voices of the
trumpet of the three Angels, which are yet to sound !
The reading ἀετοῦ (an eagle) is in A, B, and in several
Cursive MSS., and in many Versions, and is rece.ved by Griesd.,
200
REVELATION IX. 1.
φ aA tr Ov QA 2 8 2 N a a 2 8 lod an 9 A λ a
ὠνῇ μεγαλῃ, Val, OVAL, OVAL τοις κατοικουσιν ἐπι τῆς yrs εκ TOV Λοίπτων
a Luke 8. δὶ. pe ! ᾿
Shy. 8. IX. 1." Καὶ ὁ πέμπτος ἄγγελος
Scholz, Lach., Tisch.— Elz. has ἀγγέλου. No copyist would |
have substituted ἀετοῦ for ἀγγέλου here; and therefore, on this |
and other grounds, ἀετοῦ is to be preferred.
The flying Eagle announces a triple Woe to the inhabiters of
the Earth—that is, to those who are of the earth, earthy : and are
not loyal subjects of Christ, and faithful citizens of the Kingdom
of heaven. See above on iii. 10.
Observe also, St. John says that he beheld and saw one
Eagle, ἑνὸς ἀετοῦ. The Eagle in mid-heaven here is called εἷς
ἀετὸς, One Eagle. This Oneness marks some special messenger.
This One Royal Bird, this King of Birds, here probably signifies
Christ Himself, who is called in the Apocalypse “the Great
Eagle" (xii. 14, where see note).
There is a similar use of the numeral εἷς, one, in xviii. 21,
els ἄγγελος ἰσχυρὸς, One special Angel who is strong, and xix. 7,
εἶδον Eva ἄγγελον ἑστῶτα, I saw One Angel standing. In both
these cases the One Angel seems to designate Christ. On this
emphatic use of εἷς, see Winer, § 18, p. 106.
Christ's Royalty, in His Human Nature, especially as frinmph-
ing over Death, and as ascending in glory into Heaven, is marked
by the emblem of the Eagle (see on Matt. xxiv. 28. Luke xvii.
37; above on iv. 7), as it is in another respect, by that other
emblem in the Apocalypse, where He is called the Lion, the King
of Beasts (v. 5). In chap. x. 3, He is said to roar as a Lion.
Why may He not therefore be here said to fy as an Eagle? |
especially as Jehovah Himself deigns to speak of Himself under |
this similitude, in His care for His People, in their deliverance
from Egypt, and in their passage through the wilderness, to which
there is a continual reference in this Vision of the Trumpets. ‘“ As
an Eagle stirreth up her nest, fluttereth over her young, spreadeth
abroad her wings, taketh them, beareth them on her wings,
80 the Lop did lead him.”’ (Deut. xxxii. 11, 12.)
The Eagle flies ἐν μεσουρανήματι, in mid-heaven, i.e. in the
zenith (see Eustath, ad Iliad. ix. 68. Wetat.), 80 as to be manifest
to all, like the sun at noon.
What now is the moral of this Vision ?
It is this: The Trumpets, as we have seen, were introduced
by a Vision of the heavenly Temple, and by the ministry of an
Angel—probably Christ Himself, as Man, in His Priestly cha-
racter—presenting before the Throne in heaven the prayers of All
Saints (viii. 2—5).
The deliverances of God’s Church, and all the discipline
with which He purifies her in this World, by means of the
Divine Judgments announced by the Trumpets, and executed
by Him on the dwellers upun the earth, that is, on the proud
and godless of this world, have been already represented as results
of the Prayers of the Saints, presented by the Angel in the golden
censer in heaven.
Thus the Church has been assured of God’s protection; and she
is encouraged to trust in Him, and pray for the Coming of Christ.
What next follows ?
Three several and extraordinary Woes are now announced
with a special preamble, and by a special Vision. One Eagle is
seen stretching out his wings and flying in mid-heaven, and is
heard crying, ‘‘ Woz, Wor, Wok, (0 the inhabitera of the Earth,
by reason of the remaining voices of the three Angels, which are
about to sound.” .
Thus the Church is assured, that, however terrible these
judgments may be, they are foreknown and controlled by Him
who bore His people out of Egypt of old, and carried them through
the wilderness on Eagles’ wings ; and that, whatever may betide
the inhabiters of the Earth, in the storm of His wrath against
them for their ungodliness, she herself, who is not of the Earth,
but has her hopes and her heart in heaven, ‘‘ will be defended
under His wings, and be safe under His feathers,” as it is said in
the Psalm (xci. 4); and that He will protect her from her
Enemy the Dragon, as is written in the same Psalm concerning
Christ, Who is “ the great Eagle ’’ (Rev. xii. 14). “ Thou shalt
go upon the Lion and the Adder, the young -Lion and the Dragon
Thou shalt tread under Thy feet.” (Ps. xci. 13.)
This exposition is illustrated and confirmed by the language
of the Apocalypse in the Twelfth chapter, to which a reference
has just been made. See xii. 2, 3. 13, 14.
There we read, ‘‘ Woe to the Earth” (xii. 12), as here, “" Woe
to the inhabilers of the Earth ;’’ and that when the Dragon saw
that he was cast out, he persecuted the Woman, i. e. the Church ;
and that “to the woman were given the two wings of the great
Eagle, that she might fly into the wilderness into her place ”’—just
a a Ld La lat 3 LA A , % ’,
φωνῶν τῆς σάλπιγγος τῶν τριῶν ἀγγέλων τῶν μελλόντων σαλπίζειν.
2 “ AN 3 ΄ 3 a 9 a
ἐσάλπισε' Kal εἶδον ἀστέρα εκ τον ουρανου
as the Ancient Church fied from Pharaoh, the persecuting King of
Egypt, a type of the worldly oppressors of the Church—and there
she is nourished from the face of the Serpent (xii. 14); and
she may now say, “1 will get me away far off, and remain in the
wilderness, I will make haste to escape, because of the stormy
wind and tempest.” And the Spirit comforts her with words of
peace, ‘‘O cast thy burden on the Lord, and He shall nourish
thee, and shall not suffer the righteous to fall for ever; As for
my enemies, O God, Thon shalt bring them into the pit of destrue-
tion.”” (Ps. lv. 7, 8. 23, 24.)
The Firra Trumpet;
Ca. ΙΧ. 1—11. καὶ ὁ πέμπτος ἄγγελος ἐσάλιπισε)] And the
Jifth Angel sounded, and I saw a Star that had fallen from heaven
unto the earth: and to him was given the key of the bottomless
pit. ;
And he opened the bottomless pit (or abyss): and there
arose a smoke out of the pit, as the smoke of a great furnace ;
and the sun and the air were darkened by reason of the smoke of
the pit.
And there came out of the smoke Locusts upon the earth :
and unto them was given power, as the Scorpions of the earth
have power.
And τί was commanded them that they should not hurt the
grass of the earth, neither any green thing, neither any tree ;
except only the men who have not the seal of God on their
JSoreheads.
And to them it was given that they should not kill them,
but that they should be tormented five months: and their tor-
ment is as the torment of a scorpion, when it hath struck a man.
And in those days shall the men seek death, and shall not find
it; and shall desire to die, and death shall fiee from (hem. And
the forms of the Locusts are like unto horses prepared unto battle ;
and on their heads are as it were crowns of gold, and their
Saces as the faces of men, And they had hair as the hair of
women, and their teeth were as teeth of lions. And they had
breastplates, as it were breastplates of iron; and the sound of
their wings was as the sound of chariots of many horses running
to battle. And they have tails and stings like unto scorpions,
and in their tails is their power to hurt the men five months ;
they have over them a King, the angel of the bottomless pit ; his
name in the Hebrew tongue is Abaddon, and in ihe Greek tongue
he hath a name Ayollyon.
The Vision here, in v. 1, represents the Star not as falling,
but as having already fallen (πεπτωκότα), and to this Star is
given the key of the bottomless pit (τοῦ φρέατος τῇς ἀβύσσου),
literally, of the pit of the abyss; or, in other words, of the
aperture, by which there is egress from, or ingress into, the
abyss. The φρέαρ is the “ orificium abyssi.” ( Bengel.)
The sense of the word ἄβυσσος has been already examined
in the note on Luke viii. 31. It does no¢ mean fhe Lake of Fire,
from which it is distinguished in the Apocalypse. See on xx.
1—3, compared with xx. 10. It does not mean that final abode
of the Evil One, and of his associate spirits, but it signifies his
present residence and stronghold.
A Star, in the language of the Apocalypse, is a Christian
Teacher (i. 16. 20; viii. 10). The Star which had falien from
heaven to the earth, represents the heretical apostasy of some
who were designed to be Lights inthe Church. This Star has the
key of the abyss, and opens the pit. Heretical Teachers are thus
represented as being the cause of the opening of the abyss, and of
the issue of the smoke from it, which is described as darkening
the air and the san; that is, obscuring the heavenly light of Christ
and of His Gospel.
Smoke issues from the Pit; and an army of Locusts comes
forth out of the smoke upon the earth. ey do not come
directly from the Pit itself, as the Beast does, in chap. xi. 7, but
the army of Locusts issues forth out of the smoke.
They are described as like unto Scorpions of the earth.
Our Lord had spoken of Scorpions in a spiritual sense, as
instruments of Satan, ‘I give you power to tread on serpents
and scorpions.”’ (Luke x. 19.) And in the mention of them here,
there is also a reference to the enemies by which the Ancient
Church of God was assailed in the wilderness, and to the mercy
of Almighty God, ‘‘ Who led her through the great and terrible
wilderness, wherein were fiery serpents and scorpions.” (Deut.
viii. 15.
Those Locusts of the Apocalypse are represented as enemica
to the sou/; ‘they have no power to injure the Grass, or any
REVELATION IX. 2—5.
201
πεπτωκότα εἰς THY γῆν, καὶ ἐδόθη αὐτῷ ἡ κλεὶς τοῦ φρέατος τῆς ἀβύσσον' 3 Kai
¥ a 4 fad > ’ \ > », 4 é a 4 ε Q
ἤνοιξε τὸ φρέαρ τῆς ἀβύσσου" Kai ἀνέβη καπνὸς ἐκ τοῦ φρέατος ὡς καπνὸς
καμίνον μεγάλης: καὶ ἐσκοτίσθη ὁ ἥλιος καὶ ὁ ἀὴρ ἐκ τοῦ καπνοῦ τοῦ φρέατος.
3 Καὶ ἐκ τοῦ καπνοῦ ἐξῆλθον ἀκρίδες εἰς τὴν γῆν, καὶ ἐδόθη αὐταῖς ἐξουσία ὡς
ᾶ > ΄, ε , a aA 4b ᾿ ἐῤ es 2 οι . 3 5 ,
ἔχουσιν ἐξουσίαν οἱ σκορπίοι τῆς γῆς" 4" καὶ ἐῤῥέθη αὐταῖς ἵνα μὴ ἀδικήσωσι » Be.
τὸν χόρτον τῆς γῆς, οὐδὲ πᾶν χλωρὸν, οὐδὲ πᾶν δένδρον, εἰ μὴ τοὺς ἀνθρώπους
9.4.
. 6. ἃ 7. 8.
οἵτινες οὐκ ἔχουσι τὴν σφραγῖδα τοῦ Θεοῦ ἐπὶ τῶν μετώπων αὐτῶν. * Καὶ
25 4 9 a 9 ν 59 ig 3 ‘ > 3ν θῶ led vd
ἐδόθη αὐταῖς ἵνα μὴ ἀποκτείνωσιν αὐτοὺς, ἀλλ᾽ ἵνα βασανισθῶσι μῆνας πῶντε'
green thing, nor any Tree, except (εἰ μὴ) the men who have not the
seal of God on their foreheads.”” Elz. μόνους, only, here after
ἀνθρώπους, but it is not in A, C, and is probably only a gloss. It
is added in v. 10, that they have power to hurt the men five
months. Observe the article robs before ἀνθρώπου: ; ‘‘ they have
power to hurt the men,” i.e. the men mentioned here, who have
not the seal of God on their foreheads.
Observe here also the use of εἰ μὴ, save only ; these Locusts
cannot hurt the vegetation of the earth—and therefore they are
not xa/ural locusts—but they only hurt men, and only a particular
class of men, viz. those men who have not on their foreheads the
seal of God, which declares them to be His, and assures them of
His defence. (See above, vii. 3.)
These Locusts are described as conquering ; they have golden
crowns of Victory (vi. 2, orepdvous); their faces are human;
their hair is long like that of women; and they are in form like
Horses of War, to which even natural Locusts bear some resem-
blance (see Joel ii. 4. Winer, R. W. B. i. 487), and Locusts are
therefore called in Italy ‘‘ cavallette.”
But, whereas nafurai Locusts are described in Scriptare as
“ποῦ having any king’ (ἀβασίλευτον γένος, Prov. xxx. 27), these
spiritual Locusts are represented here as having a king over
them, who is the Angel of the abyss, and whose name is ex-
pressed here in Hebrew (;i33x, Adaddon), and also in Greek
CAnoAAtwy), both names signifying Destroyer ; and thus he stands
in contrast as the Adversary of the Creator and Preserver, whose
name is specified in Scripture in those two languages, viz. in
Hebrew npx (Adda), and in Greek Πατὴρ, Father. See on Rom.
viii. 15. Gal. iv. 6.
The name is given in both languages in both cases, because
the one is the universal Enemy—Satan, the other is the Father
of all, “ rich in mercy ¢o all’ (Rom. x. 12), both Jew and Greek
(Rom. iii. 29).
It is epecified here as a characteristic of these Locusts, that
they are withheld from Ai/ling men; but permission is given to
them to exert their power under a control and restraint, so that
men should be tried, and tormented by them five months. Ob-
serve the change of voice here, from active to passive. God
restrains them from filling men; and He suffers that men should
be tried by them for a certain period. The language of the
original marks the Divine agency in a more striking manner
(ἐδόθη αὐτοῖς ἵνα μὴ K.7.A.); it was given to them that they
should not sili them, but that men should be tormented by them.
When we consider these circumstances, and review the cha-
racteristics of the Trumpets, and contemplate the events pre-
dicted by the preceding Trumpets, we see good reason for believ-
ing, with many learned and judicious Interpreters, that the
present Trumpet, the Fifth, announced the woes inflicted by
Mohammedanism.
In further corroboration of this opinion, it may be observed,
that the judicial Woe of this Trampet is represented as due to the
agency of the Star which has falien from heaven ; that is, to the
operation of the false doctrine and corrupt worship of those who
ought to have been Luminaries in the firmament of the Church.
The Locusts issue from the smoke that arises from the pit of the
abyss, unsealed by the fallen Star.
Mobammedanism owed its origin to Heresies, Schisms, and
corruptions in Christendom.
When the Arians had propagated their pernicious dogma,
that the Son of God is a creature, and when it had been affirmed
by others in Christendom, that He was a mere man, it followed
as a natural consequence, that other persons would be represented
as eqnal or superior to Him. Jf Jesus Christ was no more than
a Prophet, then Mohammed, who came after Him, might be
greater than Jesus Christ. In other respects also, defection and
degeneracy in the faith and ritaal of Christendom, were prepa-
ratory and suxiliary to the spread of Islamism. The doctrine of
Vou. IL.—Panr IV.
the Divine Unity, studiously asserted in the Koran, gave an ad-
vantage to the new religion as contrasted with the popular form of
Christianity, which was tinctured by superstition and idolatry.
“Mahomet,” says Neander (Church History, vol. v. p. 111),
‘proclaimed that he had been sent by God to be a restorer of
pure Theism, and to cleanse it of those strange elements, with which
it was mixed in Judaism and Christianity. The war which he waged
was directed against the vain corruptions of those earlier Revela-
tions ; and he might be fairly justified in accusing the professors
of Christianity, such as he saw it, of falsifying the original wor-
ship, as when he assailed the adoration of the Virgin Mary and
of the Saints [avd of images]. And the Schisme and bitter
animosities among the different sects of Christians, presented
another point of comparison, in which the religious unify dis-
played by the votaries of the Koran ap in a favourable
light.” Neander has also observed (Ch. Hist. v. 114), that the
divisions which existed among the Oriental Christians, and hin-
dered them from making any well-organized resistance to the
aggressions of the enemy, gave great facilities to the victorious
advance of the Mohammedan Saracens.
The emissaries of this plague, in the Fifth Trumpet, are
called Locusts, and they are compared to Horses and Scorpions.
All these physical objects are associated with Arabia, the native
country of Mohammedanism. The Locusts which were brought
by Moses as a plague upon Pharaoh and upon Egypt, came from
Arabia. (Exod. x. 13. Cp. Winer, R. W. B. i. p. 490.) The
Mohammedan military power was distinguished by its cavalry.
“ Arabia,” says Gibbon, ‘‘in the opinion of the naturalist, is the
genuine and original country of the Aorse; the merit of the Barb,
the Spanish and the English horse, is derived from a mixture of
Arabian blood.” (Gibbon, Decline and Fall, &c., ch. 1., near the
beginning.) The noblest description of the war-horse was pro-
bably written in Arabia (Job xxxix. 19). Scorpions also are
mentioned in Scripture as characteristic of the Arabian wilder-
ness. (Deut. viii. 15.) All the features of this Vision attract the
mind to Arabia.
These Locusts are described as conquerors, having crowns of
Victory on their heads, and the sound of their wings is like that of
many horses running to battle. Islamism propagated itself by
conquest ; and the rapidity with which its conquests were achieved,
and the vast extent of its dominion, and the splendour of its
victories, are almost without a parallel in the history of the world.
In eighty years it overran, or rather flew with wings, over
Palestine, Syria, Armenia, a great part of Asia Minor, Persia,
part of India, Egypt, Numidia, Portugal, and Spain.
Another characteristic of these Locusts is, that they have
faces like Men, and hair as of Women, that is, long hair. (Cp.
1 Cor. xi. 14.) Mohammed himeelf is thus fleseribed; ‘his hair,
hanging over his shoulders, retained its dark colour to the day of
his death.” (Arnold’s Ishmael, p. 86.)
The Arabians and Saracens are described by ancient writers
as wearing their hair ‘long and flowing, and sometimes plaited
like women.” See Plin. N. H. vi. 26. Ammian. Marcellin.
xxxi. 18, where Valesius says, ‘‘Such was the costume of the
Saracens, wearing their hair long and braided, hanging down on
their backs, ‘crinitis vittatisque capitibus.’ ”
A recent writer on Islamism thus speaks, “‘ Moslem historians
maintain that the Locust Armies carried on their wings the
Arabic inscription ‘We are the Host of Allah; every one of us
carries ninety-nine eggs; and if we had a hundred, we would
destroy the world and all that is therein.’’’ Dr. J. Μ᾿ Arnold’s
Ishmael, p. 252. Thus they identified themselves with the Locusts
of the Apocalypse; the brood of Abaddon, the Destroyer; thus also
they owned that they were restrained by a controlling Power.
It is also specified in the Vision that these Locusts are
restrained from killing the men, but that men would be tormented
by them five months.
The Persecution waged by Mohammedanism was distin-
guished in this respect from that of ancient Heathen Rome,
which martyred Christians ae such, and is mebeceented in the
D
REVELATION IX. 6—11.
a ε a 9 A ε A , y ig ν
καὶ ὁ βασανισμὸς αὐτῶν ὡς βασανισμὸς σκορπίου, ὅταν παίσῃ ἄνθρωπον.
6 c \ 9 -" ε ,’ὕ 3 , ’ εν θ, ν , Ν > a
Isa. 2. 19 Καὶ ἐν ταῖς ἡμέραις ἐκείναις ζητήσουσιν οἱ ἄνθρωποι τὸν θάνατον, καὶ οὐ μὴ
Jer. 8, 8 ε - .»...2 \ 2 , 3 a . , ε , 29>
Hos. 10.8, εὑρήσουσιν αὐτόν: καὶ ἐπιθυμήσουσιν ἀποθανεῖν, καὶ φεύξεται ὁ θάνατος da
chess | αὐτῶν. 7. Καὶ τὰ ὁμοιώματα τῶν ἀκρίδων ὅμοια ἵπποις ἡτοιμασμένοις εἰς
i . 9. ν ᾿ 5 . a , a . x
Be γρήν πόλεμον: καὶ ἐπὶ τὰς κεφαλὰς αὐτῶν ὡς στέφανοι ὅμοιοι χρυσῷ, καὶ τὰ
eJoll.6. πρόσωπα αὐτῶν ws πρόσωπα ἀνθρώπων, ὃ" καὶ εἶχον τρίχας ὡς τρίχας γυναικῶν,
Ν ε 35 4 39 A ε λ , 9 A Ὦ θ ’ ε θ » Ley
καὶ οἱ ὀδόντες αὐτῶν ὡς λεόντων ἦσαν' 5 καὶ εἶχον θώρακας ὡς θώρακας σιδηροῦς,
καὶ ἡ φωνὴ τῶν πτερύγων αὐτῶν ὡς φωνὴ ἁρμάτων ἵππων πολλῶν τρεχόντων εἷς
πόλεμον: 1° καὶ ἔχουσιν οὐρὰς ὁμοίας σκορπίοις καὶ κέντρα, καὶ ἐν ταῖς οὐραῖς
2A ε 93 ig 39 κα he) kel A 9 , a , lf 2% 24?
f ver. 1 αὐτῶν ἡ ἐξουσία αὐτῶν ἀδικῆσαι τοὺς ἀνθρώπους μῆνας wéevte |!‘ ἔχουσιν ἐφ
Apocalypse as riding on a horse of fire, with a sword in its hand
(vi. 3,4). And the Persecution carried on by Mohammedanism was
also distinguished from the Persecutions waged on the Saints of
God by the two Beasts of the Apocalypse, who make war with
the Saints, and Ail! those who do not worship the image of the
Beast (xiii. 7—15; cp. xvii. 6).
Mohammedanism did indeed tempt men by many allure-
ments to adopt its own creed; and this was a severe forment. It
was, in the strict sense of the word, a βασανισμός; it was a
touchstone (βάσανος) of their faith. Cp. 1 Pet. i. 7, where the
Apostle compares persecution to the trial of precious metals.
Christians were subjected to many disabilities and humiliating
distinctions and oppressions, if they refused to profess Islamism ;
but they were not compelled to renounce their faith. This fact is
established by the authorities in Gidbon’s Decline and Fall, chap.
li., near the end; and by the quotations from the Koran by
Gieseler, Church Hist. § 127, who says, ‘Jews and Christians
were folerated by the Arabs on condition of paying a poll-tax;
and though sometimes severely oppressed (βεβασανισμένοι),
they were not compelled to change their religion; still, how-
ever, the advantages held out to those who adopted Islamism
attracted many converts. Mahomet, in the Koran, made it a
duty of believers to carry on religious war for the purpose of ex-
terminating idolatry, and making Jews and Christians tributary.”
In the conquest of Egypt by Amru, circa a.p. 639, the
Bishop and Community of the Coptic Church near Memphis,
‘submitted to the invaders, and paying a poll-tax secured to
themselves their property and liberty of conscience.” Arnold's
Ishmael, p. 222, ed. 1859.
Neander observes (Church Hist., Third Period, First Section,
near the end), ‘‘ The Saracens, who, in the course of the seventh
and eighth centuries, exercised rule in Asia, in Syria, and the
neighbouring provinces, and in Northern Africa, did not persecute
the old Christian inhabitants on account of their faith, if they
paid the appointed tribute: but there were not wanting occa-
sions for the exercise of wilful oppression, insult, and cruelty ;
those who only adhered in uncertainty to a dead faith” (i.e.
‘they who had not the seal of God on their foreheads ’’) “" might
allow themselves to become converts to a religion which was
extending itself by manifold influences, and flattered the ions
of the natural man, and was supported by all the weight of
authority.”
It is said in this prophecy (v. 6), that in those days ehall the
men seek death. Observe here “the men,’’ fhe men who have
not the Seal of God (v. 4; cp. ν. 10). This is a scriptural de-
acription of extreme misery, and represents the torment to which
those men would be reduced under Mohammedan rule. Cp. Jer.
viii. 3, where the prophet speaks of the sufferings of the rebellious
Jews scattered abroad ; “ Death shall be chosen rather than life,
by all the residue of them that remain of this evil family, which
remain in all places whither I have driven them, saith the Lord
of hosts.” Not that the dispersed Jews did really all prefer death,
for few had the courage to be martyrs; but the misery of their
life is thus described by a comparison which represents it as worse
than death. Cp. Job iii. 21, where Job’s wretchedness is repre-
sented in similar terms, ‘‘ Wherefore is light given to him that is
in misery, and life unto the bitter of soul, which long for death,
bud it comes not, and dig for it more than hid treasures?" The
language of the Patriarch of Arabia appropriately describes the
sufferings of Arabian Christians under the rule of the Arabian
false-Prophet and his Saracenic followers.
The question concerning the meaning of the five months,
during which these Locusts are described as hurting men (v. 10),
will be considered hereafter in a general note on the fimes and
numbers in the Apocalypse, at the end of chap. xi.
In the mean time, it may be observed that natural Locusts
have that time (viz. five months) appointed to them ; their power
of hurting extends from April to September, when they are
rendered torpid by the cold. Bochart, Hierozoic. pars post. iv. c.
8, p. 495. Cp. Hichhorn, Ewald, De Wette.
And the morai/ of this sentence is, that, ας natural locusts
have their season of five months prescribed and limited by God,
so these spiritual locusts will not be able to exercise their er
of injuring men beyond the period which is determined by Him ;
and thus it will be seen and acknowledged, that the wonderful
conquests of the Saracenic and Turkish armies were not achieved
by their own inherent strength and energy, but by the Divine
Permission, and for the execution of Divine Judgments,
It may perhaps be asked by some, in reference to this ex-
position ;
How can it be said that Mohammedanism did not Aurt any
thing save only those men who had not the Seal of God on their
Soreheads? Did not Mohammedanism hurt some faithful Chris-
tians, who had the Seal of God on their foreheads ?
The answer to this question is supplied by other parts of Holy
eae ee
hey who huré are compared here to scorpions; their power
is called ἐξουσία, authority, permission, from God (cp. Rom. xiii.
1-3), and the word used here for to hurt is ἀδικεῖν (vv. 3, 4).
Also, the word here used for “" it was commanded ᾽ is ἐῤῥέθη ; and
this word, used about twenty-five times in the New Testament, is
always predicated of God. It was God therefore Who restrained
these scorpions from hurting (ἀδικεῖν) any “ who have His Seal
on their foreheads.”
Let us now refer to the words of our Blessed Lord to His
disciples, as recorded by St. Luke, x. 18, “1 was beholding Satan
falling as lightning from heaven.” Compare the star falien
from heaven here (v. 1). Our Lord then says, “‘ Behold, I give
you the power” (τὴν ἐξουσίαν, authority, the same word as here),
“to tread upon ’’ (ἐπάνω, over, and upon) “ serpents and scorpions,
and upon all the power” (δύναμιν, physical force, distinguished
from ἐξουσία) ‘of the Enemy; and nothing shall in any wise
Aurt you " (ὑμᾶς ob μὴ ἀδικήσῃ, the same word as here).
Therefore, whatever injuries might be inflicted by those
scorpion-like Locusts upon the dwedlers on the earth who have
not the Seal of God on their foreheads, the Locusts would be
subject to His rule, and be restrained by His control, and they
would not be able to hurt (ἀδικεῖν) any of His faithful servants,
the true members of Christ, ‘‘Who has bruised the head of the
Serpent”’ (Gen. iii. 15), and Who would bruise Satan under their
feet (Rom. xvi. 20), and Who has assured His disciples of every
age that they would have ‘he power—the authority—(rhy ἐξουσίαν)
‘to tread upon serpents and scorpions, and upon all the power of
the Enemy.” Whatever might happen in this world to their
perishable bodies, their sufferings would redound to their greater
glory (Rom. viii. 18. 2 Cor. iv. 17. 1 Pet. i. 6,7; iv. 13), and
they “would be more than conquerors through our Lord Jesus
Christ’’ (Rom. viii. 35-37. 1 Cor. xv. 57), “ For the eyes of the
Lord are over the righteous, and His ears are open unto their
prayers, but the face of the Lord is against them that do evil.
And who is he that will harm you if ye be followers of Him that
is good (τοῦ ἀγαθοῦ μιμηταί)} But and if ye suffer for righteous-
ness’ sake, happy are ye, and be ye not afraid of their terror,
neither be ye troubled, but sanctify the Lord God in your hearts”
(1 Pet. iii. 12—165).
The following historical, doctrinal, moral, and practical
inferences may be deduced from this vision of the Fifth Trumpet.
(1) Mohammedaniem is not to be regarded as a true religion :
but as an emanation from the bottomless pit, the abode of the
Evil One.
(2) Mobammedanism was permitted by God to come forth
from the abyss to scourge mankind for corrupting the true Faith
REVELATION IX. 12—18.
203
αὑτῶν βασιλέα τὸν ἄγγελον τῆς ἀβύσσου, ὄνομα αὐτῷ ‘“EBpaioti ᾿Αββαδὼν,
καὶ ἐν τῇ Ἑλληνικῇ ὄνομα ἔχει ᾿Απολλύων.
12 ε Ἧ οὐαὶ ἡ μία ἀπῆλθεν' ἰδοὺ, ἔρχονται ἔτι δύο οὐαὶ μετὰ ταῦτα.
gch. 8. 13.
13 Κ neg ¥ 3 a \ » “‘ , 3 ~ 4
αἱ ὁ ἕκτος ἄγγελος ἐσάλπισε' Kai ἥκουσα φωνὴν μίαν ἐκ τῶν τεσσάρων
κεράτων τοῦ θυσιαστηρίου τοῦ χρυσοῦ τοῦ ἐνώπιον τοῦ Θεοῦ 16 " λέγοντα τῷ he.7.1.
Cy 3 , ε ν NY , a N 2 3 , N
ἕκτῳ ἀγγέλῳ, Ὁ ἔχων τὴν σάλπιγγα, λῦσον τοὺς τέσσαρας ἀγγέλους τοὺς
δεδεμένους ἐπὶ τῷ ποταμῷ τῷ μεγάλῳ Εὐφράτῃ.
1δ Καὶ ἐλύθησαν οἵ τέσσαρες
ἄγγελοι οἱ ἡτοιμασμένοι εἰς τὴν ραν καὶ ἡμέραν καὶ μῆνα καὶ ἐνιαυτὸν, ἵνα
ἀποκτείνωσι τὸ τρίτον τῶν ἀνθρώπων. 1δ' Καὶ ὁ ἀριθμὸς τῶν στρατευμάτων 1». 65. 17.
τοῦ ἱππικοῦ δύο μυριάδὲς μυριάδων' ἤκουσα τὸν ἀριθμὸν αὐτῶν. 17 * Καὶ οὕτως & les. 5. 28, 29.
εἶδον τοὺς ἵππους ἐν τῇ ὁράσει, καὶ τοὺς καθημένους ἐπ᾽ αὐτῶν, ἔχοντας θώρακας
Chron. 12. 8.
πυρίνους καὶ ὑακινθίνους καὶ θειώδεις" καὶ ai κεφαλαὶ τῶν ἵππων ὡς κεφαλαὶ
λεόντων: καὶ ἐκ τῶν στομάτων αὐτῶν ἐκπορεύεται πῦρ καὶ καπνὸς καὶ θεῖον.
18 ᾿Απὸ τῶν τριῶν πληγῶν τούτων ἀπεκτάνθησαν τὸ τρίτον τῶν ἀνθρώπων, ἐκ
τοῦ πυρὸς καὶ τοῦ καπνοῦ καὶ τοῦ θείου τοῦ ἐκπορευομένον ἐκ τῶν στομάτων
and Worship, and for their manifuld schisms and divisions, and
for their want of zeal and earnestness in maintaining and propa-
gating the Truth.
(3) Heresy and Schism, Superstition and Idolatry, are great
evils, not only in themselves, but in their consequences. The
fallen Star unsealed the Pit, and the Pit sent forth the smoke, and
the smoke sent forth the Locusts. Arianism introduced Islamism.
The schisms of Christendom made it a prey to the sword of the
False Prophet. Superstition and Idolatry gave an easy triumph
to the armies of him who proclaimed as his watchword, ‘‘ There
is One God.’’? God Himself pointed out the sins of Christians by
the punishment which He inflicted upon them. He adapted their
punishment to their sins; and thus called them to repentance.
They had despised the love of the True Prophet, revealing Him-
self as God, and they were chastised by the cruelty of the False
Prophet. They were distracted by feuds; and they were made
to bow their neck to the yoke of a Power which would have forced
them all into unity. By the worship of the creature they had
almost fallen into Polytheism, and they were chastised by him who
proclaimed himself the restorer of Monotheism.
(4) The spirit of comparative forbearance, which in some
respects characterized Mohammedanism, was not due to any
moderation in its author; for the Locusts are described as under
the rule of him who is called the Destroyer (v. 11); but solely to
the restraining power and mercy of Almighty God.
(δ) Mohammedanism itself, with its rapid and extensive
conquests, not having in it the sinful and debasing elements of
Idolatry, may be regarded as having served as a barrier against
the incursions of Pagan Idolatry from without, and as a safeguard
against the corruptions of Superstition within the Church; es-
pecially in the East; and thus, in a certain sense, may be recog-
nized as subservient to God, in preserving Christendom from even
a worse evil. It had the effect of stimulating the courage, and
of reviving the faith of many; and perhaps the condition of
Christianity in Asia, Africa, and Greece, might have been far
more miserable than it was, if the Christians had not been awakened
from their slumber, and excited by their trials to put forth new
energy, and to flee with fervent devotion to God as their only
refuge in adversity.
(6) Whatever woes may be inflicted on the world under the
tyranny of Mohammedanism, or of any other false religion, yet the
true servants of God, who have His Seal on their foreheads, are
safe from harm.
They have “ authority from Him to tread upon serpents and
scorpions and on all the power of the enemy, and nothing will in
any wise hurt then.”
Therefore the True Faith is to be held fast as the Christian’s
armour, and as a safeguard in all the perils of his pilgrimage
through this transitory world to his heavenly rest.
(7) The sway of Mchammedanism is not only limited by God
in degree, but in time; its power is to hurt the men (i.e. the
careless and faithless, and not the true Christian, v. 4) for an
appointed season, called in the prophecy five months. Then its
power will fall, perhaps as rapidly asitrose. Here is another proof
of its earthly origin. Islamism has its ‘‘ five months,” but the
Gospel of Christ is everlasting (Rev. xiv. 6). The Locusts have
a King over them, the Destroyer, and he goeth to destruction.
Bat Christ is King of Kings, and Lord of Lords, and His King-
dom will have no end (xvii. 14; xix. 16).
12. ἡ otal] The first woe is past; behold, there come two
woes more after these things.
The Stxta Trumpsrt.
18. καὶ ὁ eros] And the sixth angel sounded, and I heard a
voice from the four horns of the golden altar before God,
14,] saying to the sixth angel, who had the trumpet, Loose
the four angele which have been bound at that great river, Eu-
rates.
ii 15.) And the four angels were loosed, which had been prepared
Sor the hour, and day, and month, and year, for to slay the
third part of men.
16.] And the number of the army of the horsemen were two
myriads of myriads: I heard the number of them.
17.] And thus I saw the horses in the vision, and them that
sat on them, having breastplates of fire, and of jacinth, and
brimstone: and the heads of the horses are ax the heads of lions;
and out of their mouths issueth fire and smoke and brimstone.
18.] By these three plagues was the third part of men killed,
by the fire, and by the smoke, and by the brimstone, which issueth
out of their mouths.
19.] For their power is in their mouth, and in their tails; for
their tails are like unto serpents, and have heade, and with them
they do hurt.
In v. 12 A has ἔρχεται, and B has οὐαὶ καὶ μετὰ ταῦτα. In
v. 14 B has λέγοντος, but A has λέγοντα, and A, B have ὁ ἔχων.
Elz. has ts εἶχε. In v. 18 A, B, C have πληγῶν, which is
omitted by Elz. Inv. 19 B,C have ἡ γὰρ ἐξουσία τῶν ἵππων
(A has τόπων). Elz. has al γὰρ ἐξουσίαι αὐτῶν. Inv. 20 Elz.
omits the article τὰ (which is in A, B, C) before εἴδωλα.
In order to understand this Vision, it must be borne in mind
that the design of the Zyumpets is not to represent the doings or
sufferings of the good; nor the sins of the wicked, but the pun-
ishments inflicted upon them for their sins.
Next it must be observed that the Vision of this Trumpet,
the Sixth, stands in remarkable contrast, in some respects, with
that of the preceding or Fifth Trumpet. The Woe represented
by the fi/th Trumpet proceeded from the pit of the abyss, opened
by a Star that had fallen from heaven. That Woe was produced
by 8 power which had fallen from God.
But here, in the Sixth Trumpet, the agency which becomes
a Woe, is represented as proceeding from God.
The signal which sets it in operation is not, as there, from
below, and from the Evil One, but it is from above, even from the
presence of God Himself. J heard a voice from the four horns
of the golden altar before God, saying to the Angel, who had
the Trumpet, Loose the four Angels that have been bound.
The Loosing of the Four Angels is, therefore, a divine act.
Next, the Four Angels, which are here loosed, are Angels of
God.
The word Angels is of very frequent occurrence in the
Apocalypse; but in no instance, when thus placed absolutely, as
here, does it signify an evi? Angel.
The number four, as used in this Book, indicates Universality,
which appertains to Him in Whose Hand are the four corners of
the Earth (see chap. xi. at " end). And these four Angels in
02
204
REVELATION IX. 19.
2). 19 ε ᾿ > ,’ 9 ed aA , 3 Led > x 3 aA > a
αὐτῶν" 19 4 yap ἐξουσία αὐτῶν ἐν τῷ στόματι αὐτῶν ἐστι, καὶ ἐν ταῖς οὐραῖς
9 “δ ε Ἀ 3 Ν 3. οὖν 9 4 2 x V2 > oN, 3 a
αὐτών' ai γὰρ οὐραὶ αὐτῶν ὅμοιαι ὄφεσιν ἔχουσαι κεφαλὰς, καὶ ἐν αὐταῖς ἀδικοῦσι.
the Sisth Trumpet which are His agents in punishment may be
com to those Four Angels in the Sixth Seal (vii. 1, 2), who
stand at the four corners of the Earth, to whom it is given ¢o
hurt (ἀδικῆσαι, vii. 2, 3, the same word as is used here in ov. 10,
and 19) the Earth and the Sea.
Besides, the number here assigned to the Army, here dis-
played, is two Myriads of Myriade: and this is an immense
number, far exceeding any human force.
The number Myriade of Myriade had already been used in
this Book to describe the number of Angels about the throne of
God (see v.11). And Daniel uses the same number in speaking |
of God's Angels (Dan. vii. 10), and St. Jude speaks of the Lord
coming with myriads of His Holy Angels (Jude 14. Cp. Heb. xii.
22). And the number of God’s Angels in Ps. Ixviii. 17, when
literally translated, is precisely the same as here.
Again, the colour of their breastplates serves also to mark
these armies as belonging fo God.
No one will despise inferences from colours as well as from
numbers, who has carefully considered their use in the Levitical
Ritual ; which is, as it were, an Ante-Chapel to the inner shrine
of the Apocalypse.
This colour jacinth appears as a sacred colour in the Levi-
tical Dispensation, where the word jacinth is used by the LXX,
in the description of the curtains and ornaments of the Tader-
nacle (Exod. xxv. 5; xxvi. 14; xxxv. 7. 23; xxxvi. 19; xxxix.
34), and the holy garments of the High Priest (Exod. xxviii. 5—
8), and the breastplate and the Ephod (xxviii. 15. 28, 29. 33), and
the Veil of the Holy of Holies (xxxvi. 35; xxxviii. 18: cp.
2 Chron. iii. 14), and the covering of the Ars (Numb. iv. 6), and
of the Table of Shewbread (iv. 8), and of the Golden Candle-
stick, and of the vessels of the Holy Place, and of the Golden
Altar of Incense (iv. 9—13). Compare the remarks of Bahr,
Symbolik, i. 303, and 325, where he shows that jacinth (dark
blue) was set apart under the Levitical Law asa sacred colour.
The deep blue of the Sky, and of the Sea, in which God’s majesty
and glory are conspicuous, are like natural exponents of this
symbolical consecration.
The word ὑακίνθινος (of jacinth, or deep blue), as well as
λευκὸς, white, in the Apocalypse, indicates a sacred colour. It
adorns the livery of God’s servants, and the uniform of His
soldiers. One of the precious stones of the Twelve Apostolic
Foundations of the heavenly Jerusalem in the Apocalypse is
Jacinth (xxi. 20).
The heads of the horses in this Apocalyptic Vision are de-
scribed as like heads of Lions (v.17). Already the first of the
heavenly Living Creatures had been described as like a Lion (iv.
7), and in two places of the Apocalypse Christ Himself, in His
royal and prophetical office, is described as a Lion (above, Rev. v.
5; below, x. 3).
Besides, the purpose for which these Angels are loosed, and
this Army is sent forth, is a holy one.
It is, in order that men should repent; and it is said, as it
were, with indignant surprise, that the men who were not killed
Ἂ 50) visitation did not repent of the works of their own hands
Ὁ. 20).
This then seems to be clear, that these Angels are Angels
of God; that this army is an army of God ; and that it is set in
motion by 8 command of God, and with a design worthy of God.
But it may be said, Are there not other circumstances in this
Vision which are at variance with this divine character ?
(1) The Angels are said to Aili (ἀποκτείνειν) the third part of
men, v. 15.
True, but precisely the same thing is eaid of the agency of
the Two Witnesszs, mentioned in the eleventh chapter, who
are clearly sent by God, and are called His Witnesses (xi. 3),
and are received op to Him in triumph and glory (xi. 12);
and the same word is used in the description of the punishment
inflicted on those who reject them. If any one wills to hurt
them he must be filled (ἀποκτανθῆναι, v. 5), and the conse-
quences of their triumph are, that 7000 men were killed (ἀπ-
extdyOncay).
The attention of the reader is specially invited to that Vision
of the Two Wirnesses (xi. 3—14), which seems, when care-
fally examined, to leave no room for doubt as to the true inter-
pretation of this Vision of the Four ANGELS. Indeed, both
these Visions are designated by the same name: both represent
“the Second Woe." See ix. 12, and xi. 14.
Further, the same action of silling is predicated in the
Apocalypse of Christ Himself. He describes Himself as killing
the children of the Falee Teacher with death (ii. 23). And we
read, that “the rest of the men (who are arrayed against Him)
were killed by the sword of Him Who sitleth on the Horse; by
the sword that proceedeth out of His mouth” (xix. 21).
Indeed, all these sayings are repetitions of what He Himself
declares in the Gospel, ‘Those mine enemies, which would not
that I should reign over them, bring hither, and slay them before
Me” (Luke xix. 27).
(2) Again, it may be objected, that an army of God could
not be described under such a figure as this; “out of their mouths
issueth fire and smoke and brimstone ; by these three plagues was
the third part of men killed, by the fire and by the smoke and the
brimstone, which issueth out of their mouths ” (vv. 17, 18).
But here again it may be observed, that precisely the same
thing is predicated of the Two Witnesses of God, in the next
chapter. “If any man willeth to hurt them, fire tssueth out of
their mouth, and devoureth their enemies ; and if any man willeth
to hurt them, he must in this manner be 4illed ; these have power
over the waters to turn them to blood, and to smife the earth, as
often as they will, with all plagues” (xi. 5, 6).
It may be also remembered, that, in the Hebrew Prophets,
smoke and fire are represented as coming forth from God's
countenance (as in Ps. xviii. 8) to consume His foes. And it is
predicated of God’s enemies in this book, that they shall be tor-
mented with fire and brimstone in the presence of the Holy
Angels, and in the presence of the Lamb (xiv. 10; cp. xix. 11).
Thus Fire and Brimstone are represented as instruments of the
wrath of the Lamé (see above, vi. 16), the Meek and Holy One
Himself, Who shed His blood to take away the sins of the world,
and Who is infinite in mercy to those who love and obey Him;
but to those who despise and resist Him our God is a “ consuming
Fire” (Heb. xii. 29).
The Trampets represent God’s wrath and indignation against
His enemies; and the execution of His retributive Jud,
upon them for their abuse of His mercies, and contempt of His
Majesty, and violation of His Law.
No wonder, therefore, that the elements of Hell itself should
be represented as weapons of His Justice, and as His ‘‘ instruments
of death ” (Ps. vii. 13) against the rebellious. Cp. Isa. xxx. 33.
(3) It may also be objected that an army sent by God
could not be compared to horses “ whose power is in their mouth,
and in their tails; for their ¢aids are like serpents, and they have
heads, with which they hurt’ (v. 19).
To this it may be replied, that God’s dispensations in this
world, and His messages to it, are likened, by Hebrew Prophets,
to an army of hursemen, especially in His judicial retributions on
Egypt, the Enemy of His People. ‘Thou didst ride, O Lord,
upon Thine horses and Thy Chariots of Salvation. Thy bow was
made naked, even Thy Word ; Thou didst walk through the sea
with Thine horses; through the heap of great waters’’ (Hab.
iii. 8, 9. 15).
In oy een ee Christ is represented as a Warrior riding
on a Horse, and His armies follow Him on horses, and His
enemies are killed by the sword of Him Who rideth on the
Horse (xix. 11. 19. 21), and the blood of the winepress of His
wrath cometh up to the bridles of the Horses (xiv. 20).
Next, as to the imagery of the Serpents, we may refer again
to the circumstances of the Exodus, which are perpetually re-
curring in the Apocalypse, especially in the Visions of the Tram-
pets. The very badge of office uf the Hebrew Legislator, the
instrument by which Moses wrought his miracles, by which God
punished His enemies and delivered His people, was changed into
a serpent. (Exod. iv. 2. 4, LXX.) .
This was its first appearance. And it is added, ‘ Moses fled
Jrom before it.” (Exod. iv. 3.) But God commanded him to
take hold of it by its ¢ail, in which is the serpent’s sting; and
which is noted in this Apocalyptic Vision as noxious to God’s
enemies (v. 19); ‘‘and Moses put forth his hand, and caught it,
and it became a rod in his hand" (νυ. 4). Thus it was shown
that God’s faithful servants (Heb. iii. 2—5) can take hold and
handle that which is destructive to His adversaries, and that
can work wonders with it. This was a very significant emblem
of Holy Scripture, the first books of which were written by him
who bore the rod of power, which became a serpent. In the
Septuagint Version of the same chapter (iv. 17), we read that
God said to Moses, Thou shalt take into thine hand this rod,
which has been changed into a serpent (τὴν στραφεῖσαν eis Epi),
and with it thou shalt do signe... And Moses returned into the
land of Egypt, and took the rod of God in his hand (iv. 20; see
viii. δ. 16; x. 18; xiv. 16).
When Moses and bis brother Aaron came before Pharaoh, in
order to show that the power was not in Moses himee(f, but from
REVELATION IX. 20.
205
A
I Lev. 17. 7.
\ .ε ‘ 3
391 Καὶ οἱ λοιποὶ τῶν ἀνθρώπων, ot οὐκ ἀπεκτάνθησαν ἐν ταῖς πληγαῖς OT,
a a Ps. 106.
ταύταις, ov μετενόησαν ἐκ τῶν ἔργων τῶν χειρῶν αὐτῶν, ἵνα μὴ προσκυνήσουσι δ 15.5.
. 5.
37.
&e.
God, Aaron was commanded to take the rod, and to cast it before
Pharaoh and his magicians ; and the rod of God became a serpent ;
and after a trial, in which God allowed the magicians to exercise
some supernatural power, for they cast down their rods and they
10 13) serpents, Aaron’s rod swallowed up their rode (vii.
—12).
Again, in the wilderness, a serpent of brass, by God’s com-
mand, was made the instrument of health to the faithful Israelites,
who were cured by it from the bite of the serpents of fire, by
which He punished the wicked for unbelief. (Numb. xxi. 6. 9.
1 Cor. x. 9.) And tbis serpent of brass was a figure of Christ,—
the Saviour of all who believe, the Healer of the wounds in-
flicted by the bite of the old serpent of Fire. (See notes on John
iii. 14, 15. Gal. iii. 13.)
Therefore, we arrive at the conclusion, that the Army in this
Apocalyptic Vision is an Army of God.
The question now arises, What agents of God are specially
represented in this Vision ?
In answer to this inquiry, let us observe, that—
The cause of the punishment is intimated in the words,
‘* Loose the four Angels that Aave been bound at the river
Euphrates.”
Some Expositors understand by these Angels and their host,
some great earthiy powers,—Turkish, Saracenic, Oriental,—and
suppose that they will come forth from the /iteral river Euphrates.
But this opinion is untenable. The Euphrates is the river
of Babylon; and Babylon in the Apocalypse is always used ina
Jigurative sense: it designates the Great Cily, concerning which
more will be said hereafter. We cannot therefore concur with
those Interpreters, who, while they understand Babylon in a
typical sense, interpret the river of Babylon in a Jileral sense.
If Babylon is figurative (as doubtless is the case), Euphrates, the
river of Babylon, must be figurative also.
What City is typified by Babylon will be considered hereafter.
The Four Angels of God are represented here as having
been bound by an evil power in the mystical Babylon. They are
bound as Christ was bound; and He was eent bound (δεδεμένος,
the same word as here; see on John xviii. 24) to Caiaphas and
Pilate. (Mark xv. 1.) Here again is another resemblance to what
is represented in the next chapter as done to God’s Two Witnesses.
They are represented as in a worse state than bound—even killed,
as Christ also was dulled; killed in ‘* that great City,” namely,
the mystical Babylon. (See note on xi. 8.)
The Divine Angels are now loosed; their number is four,
signifying the universality of their commission.
They are said to be prepared for ¢he hour and day, Observe
the definite article here (v. 15).
This is one of the passages, in which great mistakes have
been made and propagated, from want of attention to the original.
Even a chronological period has been deduced from this passage,
understood to mean an hour, a day, a month, and a year; and
on the Aypothesis that a prophetical day is equivalent to 8 year,
that period has been imagined to be 391 years.
But ¢he hour can be no other than the hour of God’s judg-
ment, as it is explained hereafter in chap. xiv. 15; cp.
xi. 18. The day can be no other than the great Day of His
wrath (xvi. 14; cp. vi. 17). ‘‘ The Day,” says St. Paul (1 Cor.
iii. 13), ‘shall make it manifest,” i.e. the great Day. The
month and the year are the Month and Year of God’s Vengeance
on the wicked. See Isa. xxxiv. 8; Ixi. 2. Jer. li. 6. Cp. Hos.
v.7. Zech. xi. 8.
This is elucidated by what our Blessed Lord Himself says,
‘He that rejecteth Me, and receiveth not My words, hath One
that judgeth him—the Word that 1 have spoken, ἐλαέ shall judge
him in the Last Day’’ (John xii. 48). 5
The Four Angels represent the Divine Word; and there is a
propriety in the number Four in that respect also, inasmuch as
the Divine Word is summed up in the Fourfold Gospel. The
fourfold Evangelium is preached by the Four Angels.
At the awful Day of Doom the power of Gor’s Word will
be felt and recognized by all. Thai Word is prepared for “‘ The
Day,”’ to be the rule and standard by which every sentence pro-
nounced at that great Day of Assize will be determined, and
according to which all to whom it has been preached will be judged
at that Day.
On the whole, we may conclude that this Vision represents
the diffusion of the Fourfold Gospel to the four quarters of the
Earth. It predicted that the Word of God would be bound, This
a aC ρος an RY
prophecy has been fulfilled. God's Word has been bound. It
was bound for a long time; it was not read to the people ; it was
chained in the fetters of a dead language; and so it remained, as
it were, in prison for many centuries. And even to this day, in
many countries, the Word of God is bound by some who profess
themselves to be Chief Rulers in the Church of God.
The Ancient Expositors of the Apocalypse had not the
benefit of the light which has been thrown on this prophecy by
events, such as they could never have anticipated. They had not
seen the binding of the four Angels, and their subsequent release
in later days. They had not seen the Holy Scriptures chained
and imprisoned, and afterwards let loose by God. And yet even
some of the Ancient Interpreters of the Apocalypse concluded,
from the tenor of this prophecy, that the Ange/s here mentioned
must be Messengers of God. Thus Arethas and Cicumenius.
This Vision has revealed also the result which we have seen,
and now-see. It foretold that the Holy Scriptures, though Jound
as captives for a time, would be loosed by the command of God,
and that they would traverse the world like an innumerable
Army. And although they are God’s Army, and therefore are
divine, and ministers of salvation to many, yet the Vision has
declared that the Holy Scriptures would be like instruments of
punishment and death to the enemies of God.
Therefore this Vision inculcates an important religious and
moral truth. It reminds us that the present diffusion of the
Holy Scriptures may be a terrible Woe. The Scriptures are not
to be regarded simply as a blessing to those who receive and obey
them ; and a blank and cipher to those who reject or slight them.
No. Scripture is like the rod in the band of Moses. It is a rod
by which the hand of Faith works miracles for God’s people; and
it is a serpent to destroy His enemies. It is either Life or Death.
It either saves or kills. As Christ was set for the fall of some,
and the rising of others (Luke ii. 34), and is a precious stone to
many (Isa. xxviii. 16), and the head-stone of the corner (Matt. xxi.
42); but whosoever shall fall on this stone shall be broken ; and
on whomsoever it shall fall, it will grind him to powder (Matt.
xxi 44. Luke xx. 18. Cp. 1 Pet. ii. 7, 8); so it is with His
Word; ‘it is a savour of Life unto Life” to those who receive
it, but “of Death unto Death ” to those who disobey or despise
it (2 Cor. ii. 15, 16).
The Flood, which was a type of Baptiem (see on 1 Pet.
iii. 21), saved Noah and his family; but it destroyed the unbe-
lieving. The other Sacrament brings life to those who receive
it aright; but they who do not discern the Lord’s body, eat and
drink condemnation to themselves (1 Cor. xi. 29).
So it is with all God's gifts to men. They have all a double
edge. Especially is this the case with Holy Scripture. It is a
Woe to the wicked. And this is what the present Trumpet
declares.
Our Lord Himself authorizes and confirms this interpreta-
tion of the Vision now before us.
He describes His own Presence as a Woe to some. ‘ Wor
unto thee, Chorazin, Wok unto thee, Bethsaida ; for if the mighty
works which were done in thee had been done in Tyre and Sidon,
they would have repented long ago in sackcloth and ashes”
(Matt. xi. 20, 21). Compare what is said here, v. 20, ‘they
repented not of their works.”
“* If I had not come and spoken unto them they had not had
sin, but now they have no cloke for their sin’”’ (John xv. 22).
In v. 18, the four Angels are said to smite the world with
plagues (πληγαῖς). And precisely the same thing is said to be
done by God's Two Witnesses; ‘‘They smite the Earth with
every plague 88 oft as they will,’’ below, xi. 6; and Christ says
of Himeelf, ‘‘O Death, I will be thy plagues,” Hos. xiii. 14.
Men and Nations may despise Scripture, and defy its warn-
ings, and break its commandments; and, in the language of this
Vision, they may be destroyed by the fire and smoke and sulphur
which issue from the mouth of God’s host; they may be made
desolate by War, Plague, and Famine, which are His Ministers,
executing His righteous judgments on mankind for their disobe-
dience to His Word; and yet they may not be conscious of the
cause of their sufferings—for this very reason, because they do
not revere His Word in which that cause is revealed.
The Holy Scriptures which were bound as captives for many
generations have now been set free. Thus the four Angels have
been loosed, which were bound at the river Euphrates.
The Worp of Gop has been translated into all languages.
Thus the Angels have been loosed. By the aid of Printing,
copies of the Scriptures have been multiplied innamerably.
Thus, also, the Angels have been loosed. The Scriptures, in
206
REVELATION ΙΧ. 21. X. 1.
τὰ δαιμόνια, kat τὰ εἴδωλα τὰ χρυσᾶ καὶ τὰ ἀργυρᾶ Kal τὰ χαλκᾶ, Kal τὰ
λίθινα καὶ τὰ ξύλινα, ἃ οὔτε βλέπειν δύναται, οὔτε ἀκούειν, οὔτε περιπατεῖν'
2] καὶ
3 4 led , > Lan: » > a led 3 Led » 3 ζω
οὐ μετενόησαν ἐκ τῶν φόνων αὐτῶν, οὔτε ἐκ τῶν φαρμακειῶν αὐτῶν, οὔτε ἐκ τῆς
πορνεΐας αὐτῶν, οὔτε ἐκ τῶν κλεμμάτων αὐτών.
a Matt. 17.2.
ch. 1. 15, 16.
swiftness and strength, like an innumerable Army of Horsemen,
are now sweeping over the world. Their sound is yone forth
into all lands, and their words unto the ends of the world (Ps.
xix. 4). These are the Chariots of God’s Power. This is His
Host. Christ, the Word of God, is with them, and leads them
is Maier be that this Propaga
nd let us be sure that this tion of the G 1 is, to
those who disregard and disobey it, a terrible Wok. a
Therefore, well might the Sixth Angel take up the trumpet,
and sound, Woe to the World. Woe to the World because of
offences. Woe to the World, for its neglect of the Gospel. Let
us hear the heavenly blast now sounding in our ears. Some nations
have eet at nought, in their Laws, the clearest precepts of the
Gospel. Many of the wise of this world deny its Inspiration.
Others are overwhelmed with the cares of this world; others live
in the pleasures of sin, and the lusts of the flesh, as if the Scrip-
tures did not exist. Even Churches have bound the Angels, and
killed the Witnesses. And yet the Gospel is the Voice of God.
The Word of God is the Army of God. Alas! for all who
detpise it. Woe to all who reject it. Plagues, Pestilences,
Famines, Wars are the penalties on mankind for their contempt
ates in this world; and in the world to come,—the Second
20. καὶ of λοιποί] And the rest of the men which were not
killed by these plagues yet repented not of the works of their
hands, that they should not worship their devila, and their idols
of gold, and silver, and brass, and stone, and of wood: which
neither can see, nor hear, nor walk: Neither repented they of
their murders, nor Of their poisonings, nor of their fornication,
nor of their thefts.
Inv. 20 A, B, C have τὰ (which is omitted by E/z.) before
εἴδωλα ; and the articles here are important, as showing that men
did not desist from worshipping ‘he evil spirits, and the idols
which they had been wont to worship, ¢heir idols: intimating
therefore the sins of mankind before this Trumpet, and the still
greater sins after it; and the punishments that might be ex-
as their consequences.
It is here declared, that idolatry is worship of devils, δαι-
μόνια; and this is the doctrine of St. Paul (see 1 Cor. x. 20) and
of the Holy Spirit in the Old Testament (see Deut. xxxii. 17).
Concerning the teaching of devils, see 1 Tim. iv. 1.
These passages reveal the hidden working of Satan and his
associates in the world.
The rest of the language concerning idols is similar to that of
Ps. cvi. 37, and cxziii. 5. 7, in the LXX.
The order of sins here recited is that in which they are re-
cited in Hcly Scripture in the Decalogue ; first sins against God,
Idolatry ; then Murder, against the Sixth Commandment ; then
Fornication, against the Seventh; then those against the Eighth.
This confirms the exposition just offered,—of the Vision of the
Sixth Trumpet.
The word pappaxefa—literally the use of φάρμακα, drugs—and
its cognate terms, are used in the Old Testament by the LXX to
describe the magical arts of the Egyptian sorcerers (Exod. vii.
22; viii. 18), and the witchcraft of Jezebel (2 Kings ix. 22), and
of Babylon (Isa. xivii. 9. 12. Dan. ii. 2. Cp. Deut. xviii. 10.
Mal. iii. δ).
The scientific discoveries of modern times, and the great
facilities afforded to the use of φάρμακα in slow poisons, or in
other silent, insidious, and almost inscrutable processes, give a
peculiar significance to these words in the Apocalypse, where
they occur oftener than in the rest of the New Testament, and
may serve to show the prescience of its Divine Author, and its
applicability to the later ages of the world.
The word papyaxela—the use of φάρμακα, or druge—is
here appropriately placed between φόνοι, murders, and πορνεία,
JSornication ; pappaxeis are placed between πόρνοι, fornicators,
and εἰδωλολάτραι, idolaters, in xxi. 8; and φαρμακοὶ are joined
with πόρνοι, χογαίροίοτν and φονεῖς, abies in xxit. 15.
μακεία is placed between εἰδωλολατρεία, idolatry, and ἔχθραι,
ματα by S¢. Paul, in Gal. v. 19. o ga ater
One of the uses of poisons which seems to be specially noted
in Holy Scripture, and which appears to have suggested the com-
bination of this word with the word πορνεία, is the use made of
Χ. 1" Καὶ εἶδον ἄλλον ἄγγελον ἰσχυρὸν καταβαίνοντα ἐκ τοῦ οὐρανοῦ,
φάρμακα in producing abortion; see on | Tim. v. 14, and Suicer,
Thes. v. φάρμακον, where it is observed that Fornication leads to
the use of drugs (φάρμακα) in causing Abortion and Infanticide.
The word φαρμακεία also signifies tampering with the health of
others, or one’s own, by means of drugs, φάρμακα, potions,
philtres, often connected with magical arts and incantations, and
with a view to sins of unholiness, both of bodily and spiritual
fornication.
The Vision of the Sixth Trumpet,—when understood ac-
cording to the interpretation just given,—prepares the way for
what follows; and therefore the Vision now ensuing affords a
confirmation of that exposition of the Sixth Trumpet.
The Litrie Book, or Rott.
Cu. X. 1. καὶ εἶδον] And J saw another mighty Angel coming
down from heaven, clothed with a cloud: and the Rainbow upon
his head, and his face as it were the Sun, and his feet as pillars
of fire:
ἐὺ And having in his hand a little Roll that had been opened:
and he set his right foot upon the sea, and his left on the earth,
8. And he cried with a loud voice, as a Lion roareth: and
when he cried, the seven thunders spake their voices.
4. And when the seven thunders had spoken, I was about to
write: and I heard a voice from heaven saying unto me, Seal
those things which the seven thunders spake, and write them
not.
δ. And the Angel which I saw stand upon the sea and upon
the earth lifted up his right hand to heaven,
6.] And sware by Him that liveth for ever and ever, who
created heaven, and the things that therein are, and the earth,
and the things that therein are, and the sea, and the things which
are therein, that there shall be no delay,
7.) except in the days of the roice of’ the seventh angel, when
he shall be about to sound, and the mystery of God was finished,
as he preached as glad tidings to his servants the prophets.
8.] And the voice which I heard from heaven spake unto me
again, and said, Go take the little Roll which has been opened in
the hand of the Anyel which standeth upon the sea and upon the
earth.
9.] And I went unto the Angel and said unio him, Give me
the little Roll. And he saith unto me, Take it, and eat it up;
and it will make thy belly bitter, but in thy mouth ti will be
sweet as honey.
10. And 1 took the little Roll out of the Angel's hand, and
ate it up; and il was in my mouth sweet as honey: and as soon
as I had eaten it, my belly was made bitter.
11. And he saith unto me, Thou must prophesy again upon
many peoples, and nations, and tongues, and kings.
In v. 1 observe ἡ Ipis, the Rainbow, as the reading is in
A, B,C. Elz. omits the article. The Rainbow is an attribute
of the Divine Majesty as already represented in a former vision
(iv. 3), and it is here like a halo round the head of the Angel, and
marks him to be no other than Cuaist. “ The Civxd”’ also in
which He is clothed bespeaks this (see Acts i.9. Rev. i. 7; xi.
12; xiv. 14—16), and the worde, “" His face as the Sun," are
also declaratory of the presence of Christ (see Matt. xvii. 2, and
compare above, i. 16, and below, xii. 1). In the feet as of fire
we see another attribute of Christ (see above, i. 15; ii. 18), and
further, the voice as of ‘a Lion’’ (in v. 3) is also significant of
Christ, “the Lion of the tribe of Judah” (v. 5). This ‘ other
Angel,” therefore, is Christ (cp. viii. 3), and so the words are
underatood by Bede, Alcasar, Hengstenberg, and many other
Expositors.
Christ is represented in this Vision, first, as ‘‘ Mighty,”
because, as the sequel shows, He would have many adversaries,
and would overcome them all.
Next, “the Cloud,” in which He “is clothed,’’ speaks of
His Ascension and of His second Coming to Judgment (Rev. i.
7. Acts i. 9. 11).
““The Rainbow” expresses His Mercy to the good, tem-
pering His Justice and Judgments to the rebellious (see above,
iv. 3).
" His face as the Sun,” proclaims His Divine Glory.
“ His Feet as Pillars,” firmly set, and “of Fire,” indicate
REVELATION X. 2—4.
207
περιβεβλημένον νεφέλην, καὶ ἡ ἶρις ἐπὶ τὴν κεφαλὴν αὐτοῦ, καὶ τὸ πρόσωπον
αὐτοῦ ὡς ὁ ἥλιος, καὶ οἱ πόδες αὐτοῦ ὡς στῦλοι πυρὸς, 3 " καὶ ἔχων ἐν τῇ χειρὶ υμειι. 2.18.
mos 1, 2.
> a a 3 id AY », x , 9 A A DY oN aA
αὐτοῦ βιβλαρίδιον ἀνεῳγμένον: καὶ ἔθηκε τὸν πόδα αὐτοῦ τὸν δεξιὸν ἐπὶ τῆς 9». 4.5.8 5.5.
Oar , .Y δὲ 3.» oN lad a 8 , ¥ a ao 9 X ,
άσσης, τὸν δὲ εὐώνυμον ἐπὶ τῆς γῆς" ὃ καὶ ἔκραξε φωνῇ μεγάλῃ ὥσπερ λέων
aA , ¢ » 3 », εε ν Ν AY ε a“ , 4 c \
μυκᾶται, καὶ ὅτε ἔκραξεν, ἐλάλησαν ai ἑπτὰ βρονταὶ τὰς ἑαυτῶν φωνάς. καὶ $9374 δ
ς Dan. 8. 26.
9.
that His kingdom is immoveable (Dan. ii. 44), and that although
the World should rebel against it, it will never be destroyed, and
that He will consume, as with jire, all who resist Him (Dan. vii.
9, 10—14; cp. above, i. 15).
His Feet are firmly planted “on the Sea” (vv. 2. 5), the
fluid element denoting Nations in a state of turbulence and
agitation (see vii. 3; viii. 8), for He will tread beneath His feet
the swelling surge of human pride and passion, as He walked on
the waves of the sea of Galilee in the storm (Matt. xiv. 25).
And His feet are set on the Earth, the emblem of worldly Power
opposed to the Kingdom of Heaven (see i. 7; iii. 10), for all
things are subject to Him (see Ps. viii. 6. Matt. xxviii. 18), and
however Nations and Kings may rise up against Christ (Ps. ii. 2,
3; see below, xix. 19), He will put all His enemies under His
Feet (Ps. cx. 1. Matt. xxii. 44. 1 Cor. xv. 25).
He is described as “‘ crying with a loud voice, like the roaring
of a Lion,” the King of Beasts, when agitated with rage; for,
“to cry with a loud voice as a Lion roareth ”’ (says Andreas), is
a sign of wrath; and Christ, as King of the World, and Lord of
the Church, is indignant with those who usurp His sovereignty ;
and will execute vengeance upun them. Cp. Joel iii. 16.
The word here used to describe the sound uttered by the
Lion is μυκᾶται. The ancient Greek Interpreters observe that
this word is applied to Oxen rather than to Lions (see Wetstein
here), who are said βρύχεσθαι or ὠρύεσθαι (see above, 1 Pet. v. 8).
But Theocritus (xxvi. 21) has μύκημα λεαίνης. However, this
utterance of the Lion seems to be the prelude of louder and more
terrible signs of indignation.
This imagery aptly introduces the prophecy in the ensuing
chapters (xiii xx.), where the two Beasts, θηρία, are represented
as rising up against Him Who is the Lion, and as overcome by
Him.
The Seven THUNDERS consequent upon the utterance of
His Voice, are signs of His power and indignation.
These utterances are called ‘“‘ The Seven Thunders,” as if
they were well known, for such, as the ancient Greek Expositors
observe (p. 328), is the force of the Article here. Cp. note above,
on vi. 8.
Seven is the Apocalyptic symbol of completion (see i. 10;
v. 6; xi. atend). The Seren thunders are αὐΐ the Thunders.
Thunder is the voice of Gud, and accompanied the publica-
tion of His Law on Sinai (Exod. xix. 16; xx. 18), and the
execution of His judgments in Egypt (Exod. ix. 23. 29), and on
the world (Ps. lxxvii. 18; civ. 7).
In the xxizth Psalm (as Hengstenberg has observed) there
is a sevenfold mention of the voice of the Lord (vv. 3, 4 twice, 5.
7, 8, 9). And in the Apocalypse there is a sevenfold repetition
of Thunder, which marks, by successive peals, the manifestation
of God’s power and majesty, and their final consummation in the
last Thunder of universal Judgment.
The Ist mention of Thunder is in the Vision of the Hea-
venly Throne (Rev. iv. 5). 2nd. In the opening of the First
Seal, where the Rider on the white horse is revealed (vi.1). 3rd.
In the introduction to the Seven Trumpets (viii. 5). 4th. Before
the Song of the 144,000 standing on Mount Sion with the Lamb
(xiv. 2). 5th. After the sounding of the Seventh Trumpet (xi.
19). 6th. On the outpouring of the Seventh Vial of God’s
wrath on the Kingdom of the Beast (xvi. 18). 7th. After the
destruction of Babylon (xix. 6).
The Seven THunpeERrsg are here mentioned as uttering their
voices collectively with one universal peal of Judgment, and giving
a rehearsal of the Judgment fo come, in consequence of the
utterance of the Voice of Chris/, the Lion of the Royal Tribe of
Judah; showing that the Thunders of God’s Judgmenta are
wielded by Christ, Who is Judge of all (John v. 22); and will
serve at the awful Day for the full and final vindication of His
Kingly Majesty, against those who encroach on His prerogatives,
or are not loyal to His Throne. This is a fit prelude to the
ensuing Visions, which reveal special judgments on adversaries
within His Kingdom.
The Seven Tuunpers represent the consummation of God’s
Judgments.
St. John is commanded to seal what the Seven Thunders
uttered, and not fo write those things; that is, as the ancient
Greek Expositors interpret the words (in Catend, p. 531), he is
commanded “to keep them secret, because the full revelation of
them is reserved for the last times.”
The sense of σφραγίζω, to seal, as applied to words, is to be
illustrated from its use in this book, and in the visions of Daniel.
In xxii. 10, St. John is ordered ‘‘ nof to seal the words of the
prophecy of this book ;’’ for, it is added, “‘ the season’ (of their
fulfilment) ‘‘is at hand.” In the book of Daniel, vii. 26, we read
(according to the version of Theodotion), καὶ σὺ, Δανιὴλ, σφρά-
γισον τὴν ὅρασιν, ὅτι eis ἡμέρας πολλάς. There Daniel was
commanded to seal the Vision, because its accomplishment was
distant ; it would be unsealed by Time. And in Dan. xii. 4,
where the Vision is concerning the Final Consummation, as here,
the prophet was commanded “ to Aide the words, and to seal the
book, σφραγίσαι τὸ βιβλίον, till the season of the end,’’ ἕως καιροῦ
συντελείας.
Then follows the oath of the Angel, which marks the paral-
lelism of Daniel’s Vision with the present, and leads the reader
to consider the one as a clue to the interpretation of the other.
The sense therefore here is, ‘‘ Seal thou up the things which
the Seven Thunders uttered, and write them not; because they
belong to the end of all things, which is yet far off; and they
will make themselves heard and known by all men, when Christ
comes to Judgment.” Our Lord’s own description of His Com-
ing to Judgment illustrates this commission. For “as the Light-
ning cometh out of the East and shineth out of the West, so shall
also the Coming of the Son of DBMfan δε." (Matt. xxiv. 27. Luke
xvii. 24.) The season of that Coming is sealed up, and cannot be
read (see Isa. xxix. 1]). It is not written, but it will write itself
with the Lightning’s flash upon the clouds of heaven.
St. John, who is commissioned to reveal, is also commissioned
to seal. He is enabled to disclose many future events, but he is
not permitted to declare the time of the end. He has no mes.
sage to deliver concerning the season of Christ's Coming to Judg-
ment. He declares that Christ wil! come (i. 7), and that all will
be judged by Him when He comes (xx. 12). But the time of
that Coming is sealed up, in order that we may be always ready
for it (Luke xii. 40). He thas discourages vain speculations
upon it, and encourages us to watch and pray, tbat we may be
prepared for it.
In v. 2, the Litrte Book, or rather Rout (see above, v. 1),
is said to have been opened, or unrolled (ἀνεῳγμένον) ; and so it is
again described in v. 8, opened in the hand of the Angel, intimat-
ing that the Volume had been once shut, but has now been un-
rolled by the Angel, and that it /ies open in His hand. Such is
the meaning of the perfect tense. See on 1 John iii. 9.
St. John is commanded to eat the Rott. The Roll here is
characterized by a diminutive, βιβλαρίδιον (so A, ΟἿ has βιβλιδά-
ριον, and so B in v.9; C** has βιβλαρίδιον). It is a Little Roll,
dese than the βιβλίον, or Roll, described above in chaps. v. and vi.,
which, as we have seen, contained ‘‘a prophecy of the sufferings
of the Universal Church, even to the end of the world.”
This lesser Roll may be regarded therefore as containing a
prophetic episode : and it is delivered by Christ, by whom it has
been unrolled, to St. John.
It is, comparatively, a Little Roll, because, as we shall see,
the contents of it do not concern the whole Church of all time—
as the βιβλίον did—but only a portion of the Church for a par-
ticular time. The Lrrrie Rott of St. John concerns the Litre
Horn of Daniel (Dan. vii. 8. 20). And lest we should imagine
that the Little Roll is very limited in its application, its delivery
to St. John is accompanied with a commission to prophesy '‘con-
cerning many Peoples, Nations, Tongues, and Kings,” v. 11.
St. John is commanded by a voice from heaven to ask the
Angel for this Little Roll; and the Angel gives it to St. John,
and commands him to eat it, to consume it (κατα-φαγεῖν), that
is, to make it his own, to incorporate it in himself. On this
sense of eating, see Jer. xv. 16, and cp. Acts x. 13. By this
union of the divine element with himself, St. John is enabled to
prophesy. He receives divine food, and is inspired thereby.
He eats the Roll, and it is in Ais mouth sweet as honey, but
as soon as he has eaten it, his belly is bitter ; doubtless because
of its contents, “ full of lamentation and woe.’’ And, together
with this eating of the Roll, he receives a new prophetic com-
mission, “Thou must prophesy again upon (ἐπὶ) many Peoples,
and Nations, and Tongues, and Kings,” v.11. On this use of
208
REVELATION X. 5—8.
ὅτε ἐλάλησαν αἱ ἑπτὰ βρονταὶ ἤμελλον γράφειν: καὶ ἤκουσα φωνὴν ἐκ τοῦ
2 A 2 , a 3 ᾿ εε x ΝῚ ΝῚ Ἂν 3. "»
οὐρανοῦ λέγουσαν, Σφράγισον ἃ ἐλάλησαν ai ἑπτὰ βρονταὶ, καὶ μὴ αὐτὰ
δ ἃ Καὶ ὃ ἄγγελος, ὃν εἶδον ἑστῶτα ἐπὶ τῆς θαλάσσης καὶ ἐπὶ τῆς γῆς, ἦρε
YY' ™ on Τῆς YS NP
6e .» 2 na yn 3 ᾿
καὶ ὦμοσεν ἐν τῷ ζῶντι εἰς τοὺς
aA a 22 δν N > N Vos 2 2A vous a vos
ALWVAS τῶν ALWYMY, OS EXTLUE τον OVPAVOY καὶ TA EV AUTH, Kal THY γὴν Και τὰ
ἐν αὐτῇ, καὶ τὴν θάλασσαν Kal τὰ ἐν αὐτῇ, ὅτι χρόνος οὐκέτι ἔσται 7 ' ἀλλὰ ἐν
ταῖς ἡμέραις τῆς φωνῆς τοῦ ἑβδόμον ἀγγέλον ὅταν μέλλῃ σαλπίζειν, καὶ
ἐτελέσθη τὸ μυστήριον τοῦ Θεοῦ, ὡς εὐηγγέλισε τοὺς ἑαυτοῦ δούλους τοὺς
a
γράψῃς.
ἃ Dan. 12. 7.
ech.16.17. τὴν χεῖρα αὐτοῦ τὴν δεξιὰν εἰς τὸν οὐρανὸν,
feh. 11. 16.
προφήτας.
g ver. 4.
8ε Kai ἡ φωνὴ ἣν ἤκουσα ἐκ τοῦ οὐρανοῦ πάλιν λαλοῦσαν μετ᾽ ἐμοῦ, Kai
λέγουσαν, Ὕπαγε, λάβε τὸ βιβλαρίδιον τὸ ἠνεῳγμένον ἐν τῇ χειρὶ τοῦ ἀγγέλου
ἐπὶ, upon, concerning, cp. John xii. 16. Heb. xi. 4; it is like the
Latin super in ‘‘multa super Priamo rogitans, super Hectore
τοῦ δ." (Virgil, Ain. i. 750.) Winer, Gr. Gr. § 48, p. 351.
St. John receives a commission to prophesy concerning many:
Nations and Kings: and (as many commentators have observed,
Grotius, Alcasar, Ewald, De Wetle, Hengstenberg, Ebrard,
see Diisterdieck, p. 353) he executes that commission in the fol-
lowing chapters, particularly xvii. 2. 10.12.15; xviii. 3; xix. 19;
xxi. 24.
We have a parallel to, and an illustration of, this action also
in Hebrew Prophecy.
The Prophet Ezekiel was commanded /o take a Roll, which
was spread out open before him, and to eat if; and it was in his
mouth as honey for sweetness, but therein was written “ lamenta-
tion, and mourning, and woe’’ (Ezek. ii. 9, 10; iii. 1—3); and
the Prophet Ezekiel having eaten the Roll, which was as honey in
his mouth, and with which he was to jill his bowels, and to cause
his belly (κοιλίαν) to eat (see v. 3), was lifted up in the spirit,
and went in bitterness (v. 14); or, as the original expresses it,
he went away ditéer, ‘vo, in the hot anger of his spirit, “" amarus
in indignatione,’’ Vulg.; and “ the house of Israel,” to whom he
was sent to deliver the message, is described by him as οἶκος παρα-
πικραίνων, ‘an embiltering house,” a people causing bitterness
to God and His Prophets, by their sins (ii. 5—8 ; iii. 9. 26, 27;
xii. 2, 3. 9. 253 xvii. 12; xx. 13; xxiv. 3; xliv. 6).
That Vision of Ezekiel affords the clue for the interpretation
of this Vision of the Apocalypse.
The Vision of the Throne of God and of the Living Crea-
tures, which Ezekiel saw, and describes in the beginning of his
prophecy (Ezek. i. 3—28), has been already compared with the
similar initiatory Vision of δέ. John, at the opening of the pro-
phetic portion of the Apocalypse (iv. 2—11).
The resemblance now becomes more striking; especially
when the Vision of Ezekiel, as represented in the Septuagint
Version, which was read by the Churches of St. John, is set
beside that of St. John.
Let the Greek Text here of the Evangelist be compared
with the words of Ezekiel in that Version,—«a) εἶδον, καὶ ἰδοὺ
χεὶρ ἐκτεταμένη πρός με, καὶ ἐν αὐτῇ κεφαλὶς βιβλίου, καὶ
ἀνείλησεν αὑτὴν ἐνώπιόν μου, καὶ ἐγέγραπτο ἐς αὐτὴν θρῆνος
καὶ μέλος καὶ οὗ αἱ (compare “the woe” here in the Apocalypse,
xi. 14), καὶ εἶπε πρός με, Tit ἀνθρώπου (Son of man, a phrase
never applied to a Prophet in the New Testament, as being now
consecrated to Curist), κατάφαγε τὴν κεφαλίδα ταύτην, καὶ
πορεύθητι καὶ λάλησον τοῖς υἱοῖς Ἰσραήλ' καὶ διήνοιξεν τὸ
στόμα μου, καὶ ἐψώμισέ με τὴν κεφαλίδα ταύτην, καὶ εἶπεν πρός
με, Τὸ στόμα σον φάγεται, καὶ ἣ κοιλία σου πλησθήσεται τῆς
κεφαλίδος ratrns: καὶ ἔφαγον αὐτὴν, καὶ ἐγένετο ἐν τῷ
στόματί μου ὡς μέλι γλυκάζον (Ezek. ii. 9, 10; iii. 1—3).
Ezekiel then received a commission to speak to the house of
Terael: he is told that he is not sent to strangers, but to the
house of Israel, to God’s own Church and People (iii. 4—6), and
they are an ‘ embittering house ’’ (v. 9).
The Roll is first sweet and then Jitter to him. And the
Little Roll is first sweet and then differ to St. John.
In the next chapters (iv., v., vi., vii., viii., ix.) Ezekiel de-
clares a prophecy of woes to Jerusalem and Israel for their sins,
especially their idolatries (ch. viii.).
In this remarkable parallelism we may recognize a confirma-
tion of the opinion, grounded on internal evidence, that the
message contained in this little Roll of the Apocalypse, specially
concerns the House of Israel of the Gospel Dispensation ; that it
concerns degenerate branches of the Christian Church, embittering
God and His Prophets, and is declaratory of divine Judgments oa
a part of Christendom for its sins.
Let us now examine the other particulars of this Vision.
In ov. 5 and 6 the Angel /i/ts up his hand, as usual in oaths,
and swears by Him that liveth for ever and ever. The hand is
the symbol of action; and the lifting it up is a pledge that the
thing sworn will surely be done (Andreas). ‘The Lord will
make bare His holy arm " (Isa. lii. 10), and assert His power in
the sight of the world. We may compare the action of the Angel
in the vision of Daniel (xii. 7), who “ lifted up his right hand
and left hand to heaven, and sware by (ἐν) Him that liveth for
ever and ever.”
On this use of ἐν, = by, after verbs of swearing, cp. Matt.
‘v. 34. Winer, § 48, p. 348.
The Angel here is Christ (see vv. 1—3). Christ is here
represented in His human natore, as King of the Church and the
world; what follows concerns the prerogatives of His Mediatorial
Kingdom, which will one day ‘‘ be delivered up by Him ” to God.
See on 1 Cor. xv. 24.
Observe that the opened Roll is in Christ’s hand (vv. 2. 8),
which He lifts up to heaven. The opened Roll is very visible.
In v. 6, wos does not mean fime here in the sense some-
times assigned to it; nor does χρόνος οὐκ ἔσται signify ‘‘ there
shall be éime no longer,” but it signifies ‘‘ there shall be no longer
delay ;᾽" and ἀλλὰ means except, or save only (see Matt. xx. 23.
Mark x. 40).
The sense is, ‘‘ there shall be no longer any delay, or respite
for repentance to the wicked, or postponement of to the
righteous, save only in the days of the /ast Angel, when he is
about to sound His Trumpet to call the World to Judgment.”
Almighty God in His mercy will give a brief respite on the
eve of the final consummation and general Judgment, in order
that the ungodly may repent. Cp. St. Peter’s explanation of the
delay, 2 Pet. iii. 4—9; and Rom. ii. 4: and the use of the word
χρονίζει in Matt. xxiv. 48; xxv. 5. Luke xii. 45; and Heb. x.
37, ἥξει, καὶ οὐ χρονιεῖ; and above, ii. 21, ἔδωκα αὑτῇ χρόνον
ἵνα μετανοήσῃ; and in the sense of delay of reward to the
righteous, see the use of the word χρόνος in vi. 16. These pas-
sages afford the best comment on the sense of χρόνος here ; and
in this sense the words are understood by A Lapide, Grotius,
Vitringa, Eichhorn, Ewald, De Wette, Hengstenberg. See
Diisterdieck, p. 348.
In v. 7, καὶ ἐτελέσθη τὸ μυστήριον, “and the Mystery was
fulfilled,” ἐτελέσθη is the prophetic past tense, signifying, that,
although the event is still future, yet it is certain; and in the
divine foreknowledge and decree, it ἐδ already done. See the
note above, on John xv. 6, ἐβλήθη ; and compare the use of the
prophetic aorist in xvi. 1. This use of καὶ with the sorist is
derived from tbat of the Hebrew Vau with the Perfect. See
Exod. xvi. 6; xvii. 4, where the LXX have καὶ with the future
(Ewald, Ebrard): and cp. Winer, Gr. Gr. § 40, p. 248.
God sees the Mystery as already accomplished. It is there-
fore said here that He preached the glad tidings, or Gospel, of it
to His own servants the Prophets. The Patriarchs ‘ were
evangelized, as well as we,” Heb. iv. 6.
On the accusative after εὐηγγέλισε, v. 7, cp. Acts xiii. 32,
and Winer, § 32, p. 199.
The ancient Prophets are called ““ God's servants” in the
Apocalypse (cp. xviii. 20; xxii. 9); and thus the agreement of
the Apocalypse with ancient Hebrew Prophecy is declared.
Christ lifts up His hand, and swears. This act of swearing
shows, that on account of the overflow of iniquity, even in the
REVELATION X. 9—11. XI. 1.
209
“ ε a oN a , ν 4 a a \ sa Q x
τοῦ ἑστῶτος ἐπὶ τῆς θαλάσσης καὶ ἐπὶ τῆς γῆς. 5" Kat ἀπῆλθον πρὸς τὸν » Beek. 8.13.
᾿ & 2.10,
, > A a ΄ ΝΥ (δ Ν λέ , Ν
ἄγγελον λέγων αὐτῷ δοῦναί μοι τὸ βιβλαρίδιον: καὶ λέγει μοι, Λάβε καὶ
΄ 2. LY aA AY ’, 3 > 3 led , , ΕΣ
κατάφαγε αὐτὸ, καὶ πικρανεῖ σον τὴν κοιλίαν, ἀλλ᾽ ἐν τῷ στόματί σου ἔσται
γλυκὺ ὡς μέλι.
Ἰ0Ὶ Καὶ ἔλαβον τὸ βιβλαρίδιον ἐκ τῆς χειρὸς τοῦ ἀγγέλου, καὶ κατέφαγον iE. 5.5.
αὐτό' καὶ ἦν ἐν τῷ στόματί μου ὡς μέλι γλυκύ' καὶ ὅτε ἔφαγον αὐτὸ, ἐπικράν,
ἡ κοιλία μον" ᾿"
καὶ γλώσσαις καὶ βασιλεῦσι πολλοῖς.
ΧΙ. 1 " Καὶ ἐδόθη μοι κάλαμος ὅμοιος ῥάβδῳ λέγων [Ἔγειρε καὶ μέτρησον
Christian Church, the World would begin to doubt the truth of
Christ’s Kingdom and Universal Sovereignty. This Oath of Christ
is designed to put an end to such doubts. Cp. St. Paul’s remarks
on the use of Oaths, as an “end of strife’’ or of contradiction
(ἀντιλογία) ; especially as applicable to the Oath of God Himself,
assuring the world of Chriat’s everlasting Priesthood (Heb. vi.
16—18; vii. 20—28).
This oath of Christ declares, that though the triumph of His
Kingdom may seem improbable, on account of the multitude and
power of the enemies even within His own Kingdom, yet the
establishment of that Kingdom is certain; as was revealed to
David (Ps. ii. 1—12), and to Daniel (ii. 44 ; vii. 9, 10. 14).
From these Oaths of God and of Christ, it is rightly inferred
by Theologians that oaths are /aw/ful for certain purposes, and on
certain occasions, under the Gospel. See Bp. Andrewes, Ser-
mons, vol. y. pp. 72—79, on Jer. iv. 2; and cp. notes above, on
Matt. v. 34.
In v. 9, on the use of the infinitive, δοῦναι, depending on
λέγων, cp. Acts xxi. 21. Col. iv. 6. Winer, ὃ 43, p. 283.
The question arises ; Why does St. John receive this com-
mission at this particular point in the prophetical Visions,
namely, under the Sixth Trumpet, or Second Woe?
The Trumpets announce God's judgments on His enemies
(see viii. 2). Therefore the commission to prophesy, and to pro-
claim the punishments reserved for those who invade the royal
prerogatives of Christ, finds properly its place in the Series of the
Trumpets.
The reception also of the Litrte Ro i fitly dates from the
Sixth Trumpet, because—as we have seen—the Sixth Trumpet
specially declares the punitive power of God’s holy Word (see
above, x. 13—21) ; and because this Lirrie Rout opened in the
Hand of Christ, the Incarnate Wonrp, proclaims, as we shall
see, the woes which will overtake those Christians who disobey
the Law written in the opened Book of His Writren Worn.
That Book of Books in the Hand of Christ has now been opened
in the eyes of all. It has been revealed to all by the /oosing of
the Four Angele that had been bound (see ix. 13—21); it has
been displayed to all the World by the diffusion of the fourfold
Gospel to the four corners of the earth.
It has also been opened, in another sense, because what was
dimly foreshadowed by types and prophecies in the Old Dispen-
sation, is now fully unfolded in the reading and preaching of the
Gospel.
For another reason also, this declaration of Judgment on
degenerate Christians, despising or hindering God’s Holy Word,
finds its appropriate position here in the Sixth Trumpet. The
Sixth Trumpet, like the Sixth Seal (see vi. 12—16), bears an
analogy to the Sixth Day of Christ’s Passion Week. On the
Sixth Day of that week the Priests, and Scribes, and Pharisees,
who bare rule in the /iteral Jerusalem, killed Him Who is “ the
True and Faithful Witness.” (Rev. i. 5; iii. 14.) This they
did, because they, who were the appointed Guardians and Inter-
of Scripture (Mal. ii. 7. Cp. Matt. xxiii. 2), Anew not
the Scriptures, that is, did not consider them, did not set them-
selves to discover their true meaning, nor the voices of the Pro-
phets read every Sabbath day; therefore, they fulfilled them, in
condemning Him. (Acts xiii. 22. Cp. 2 Cor. iii. 14.)
This Lirrte Rout reveals a like sin in some of those who
bear rule in the spiritual Jerusalem. It reveals the sufferings
which the Word of God would have to endure from some degene-
rate Rulers in the Christian Church. See on xi. 7, 8. It reveals
likewise the Judgments which would be inflicted upon them for
their sins. See xi. 13.
In confirmation of these statements, it may be observed that
the Sixth Trumpet is called ‘‘the Second Woe"’ (ix. 12, 13).
That Trumpet announced the punitive power of Holy Scripture.
And the revelation in the Lité/e Roll concerning God’s Two Wit-
nesses ends thus: “the Second Woe is past,” xi. 14.
Vou. 11.—Part IV.
καὶ λέγει μοι, Δεῖ σε πάλιν προφητεῦσαι ἐπὶ λαοῖς καὶ ἔθνεσι
a Ezek. 40.
& 41. & 42.
ch, 21.15,
This revelation therefore belongs to the Second Woe, and it
accords with the Vision of the Sixth Trumpet, which is the
Trumpet of the Second Woe. The Sixth Trumpet, which pro-
claims ‘the loosing of God's four Angels that had been bound,”
has revealed the punitive power of God’s Word generally. The
Little Roll describes His judgments on those in His Church who
disobey that Word, and make it of none effect.
The ancient Greek Expositors observe (in Caten& 
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